Quran Introduction. Read Quran and Pass the knowledge of Quran.: Quran Surah Introduction

Surah 1. Al-Fathiha

Period of Revelation

It is one of the very earliest Revelations. In fact, we learn from authentic Traditions that it was the first complete S urah revealed to the Prophet (pbuh). Before this, only a few miscellaneous verses were revealed which form parts of S urah 'Alaq, Muzzammil and Muddaththir.

Major Issues, Divine Law and Guidance:

This Surah is known as Sab'a Mathani (Seven Oft-Repeated Verses).

It is also called Umm-ul-Kitab (Mother of the Book), foundation and essence of the Qur'an.

It is a mandatory part of each Islamic Prayer (Salah), recited at least seventeen times daily in the five obligatory prayers.

This Prayer is taught by Allah (Almighty God) Himself to mankind, as a favor, to let them know the format of a Prayer which is acceptable to Him.

Theme

This Prayer is for all those who want to study His Message. It is placed at the very beginning to teach the reader that if he sincerely wants to benefit from the Qur'an, he should offer this prayer to the Rabb of the Universe. Al-Fatiha teaches that the best thing for a man is to pray for "Guidance towards the Right Way" and to study the Qur'an with the mental attitude of a seeker of truth, and to recognize that the Rabb of the Universe is the source of all knowledge. They should, therefore, begin the study of Al-Qur'an with a prayer to Allah for Guidance.
It is important to know that the real relation between Al-Fatiha and the Qur'an is not that of an introduction to a book but that of a prayer and its answer. Al-Fatiha is the prayer from the devotee and the rest of the Qur'an is the answer from Allah. The devotee prays to Allah to show the "Right Way" and Allah places the whole of the Qur'an before him in answer to his prayer, as if to say: "This is the Guidance that you have asked for".

Surah 2. Al-Baqara

Period of Revelation:

Though it is a Madni Surah (revealed at Madinah), it follows naturally a Makki Surah (revealed at Makkah) Al-Fatiha, which ended with the prayer :"Guide us to the Right Way." This Surah begins with the answer to that prayer, "This is the guidance that you have asked for." The greater part of Al-Baqarah was revealed during the first two years of the Prophet's life at Al-Madinah.

Major Issues, Divine Law and Guidance:

Claim of the Qur'an: "This is the Book which contains no doubt."

Creation of Adam, man's nature, and his destiny.

The Children of Israel and the People of the Book (Jews and Christians).

Israelites' sin of worshipping the statue of a calf.

Punishment of Israelites violation of Sabbath.

Nature of Jews' belief.

Allah orders not to prevent the people from coming to Masajid.

Ibrahim and his sons were neither Jews nor Christians but were Muslims.

Abraham (Ibrahim), Ishmael (Isma`il), and their building of Ka'bah.

Change of Qiblah (direction in prayers) towards Ka'bah in Makkah.

Allah orders not to profess any faith blindly.

The moon is created to determine the time periods i.e. months and years.

Hypocrisy vs. True faith.

Ayat-ul-Kursi (Verse of the Throne of Allah).

Allah orders the believers to enter into Islam completely.

Punishment of a murtad (a Muslim who becomes a Non-Muslim).

It is unlawful to marry a mushrik.

Victory is not by numbers but by Allah's help.

Confrontation of Ibrahim and Namrud (the king of his time).

What makes charity worthless.

Taking usury is like declaring war against Allah and his Rasool.

All business dealings relating to deferred payments must be in writing.

Retaliation against oppression.

Non compulsion in religion.

Divine Laws are promulgated about the following categories:

Food

Retribution

Wills

Fasting

Bribery

Jihad

Self-defense

Evidence

Pilgrimage

Charity

Drinking

Bloodwit

Gambling

Marriage

Orphans

Menstruation

Oaths

Divorce

Alimony

Nursing

Widows

Usury

Buying on Credit

Debts

Loans

Pledge/Mortgage

Believers supplication to Allah

Theme

Guidance is also provided concerning social, cultural, economic, political and legal issues through addressing the Jews who were acquainted with the Unity of Allah, Prophethood, Revelation, the Hereafter and angels. The Jews professed to believe in the law which was revealed by Allah to their Prophet Moses (pbuh), and in principle, their religion was the same (Islam) that was being taught by the Prophet Muhammad ( pbuh). Although they were originally Muslims, they had swerved from the real Islam and made innovations and alterations to their religion. As a result they had fallen victims to hair splitting and sectarianism, so much so that they had even given up their original name "Muslim" and adopted the name "Jew" instead, and made religion the monopoly of the children of Israel. This was their religious condition when the Prophet went to Al-Madinah and invited the Jews to the True Religion. More than one third of this Surah addresses to the Children of Israel. A critical review of their history, moral degeneration and religious perversions has been made, to draw clear lines of demarcation between the essentials and nonessentials of the True Religion. The Jews are warned not to mix up the Truth with Falsehood.
During this period, a new type of Muslim called "Munafiqin" (hypocrite), had emerged. There were some who had entered the fold of Islam merely to harm it from within. There were others who were surrounded by Muslims, and had become "Muslims" to safeguard their worldly interests. They, therefore, continued to have relations with the enemies so that if the latter became successful, their interests would remain secure. Allah has, therefore, briefly pointed out the characteristics of the hypocrites in this Surah. Later on when their mischievous deeds became manifest, detailed instructions were given in Surah Al-Taubah.
This Surah is an invitation towards the Divine Guidance. All of its stories, examples and incidents revolve round this central theme. This Surah particularly addresses the Jews and cites many events from their history to admonish and advise them that accepting the Guidance revealed to the Prophet Muhammad (pbuh) is to their own advantage. They should, therefore, be the first to accept it because this Message is basically the same as that revealed to the Prophet Musa (Moses) pbuh.

Surah 3. Al-i'Imran

Period of Revelation:

This Surah, revealed at Madinah, consists of three discourses. The first discourse (vv. 1-32 and vv. 64-120) appears to have been revealed soon after the Battle of Badr. The second discourse (vv. 33-63) was revealed in 9 A.H. when the deputation from the Christians of Najran visited the Prophet. The third discourse (vv. 121-200) was revealed after the Battle of Uhud.

Major Issues, Divine Law and Guidance

Allah's testimony about Himself.

Decisive vs. Allegorical verses of The Qur'an.

The True religion in the sight of Allah is only Islam.

The only religion acceptable to Allah is Islam.

Live Islam and die as a Muslim in order to get salvation.

Followers of Isa (Jesus) were Muslims.

Birth of Maryam (Mary), Yahya (John) and Isa (Jesus) peace be upon them.

'Mubahla' (calling for Allah's decision if the birth of Jesus is disputed). He was born without a father, as Adam (first man) was born without parents and Eve (first woman) was born without a mother.

Life and death is from Allah.

There is no escape from death.

Those who are killed in the path of Allah are not dead, but are alive.

Muhammad (pbuh) is no more than a Rasool/Prophet of Allah.

Prohibition to take the unbelievers as protectors.

Critical review and lessons taught during the Battle of Uhud.

The first House of Allah ever built on earth is that of Ka'bah at Makkah.

Theme

As in Surah Al-Baqarah, the Jews were invited to accept the guidance. Similarly, in this Surah, the Christians are admonished to give up their erroneous beliefs and accept the guidance of the Qur'an. At the same time, the Muslims are instructed to nourish the virtues that may enable them to carry out their obligation of spreading the Divine guidance.
The believers had met with all sorts of trials and hardships about which they were forewarned in Surah Al-Baqarah. Though they had come out victorious in the Battle of Badr, they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the Islamic movement. Threatening events had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. This state of emergency was also adversely affecting its economy which had already been badly disturbed by the influx of Muslim refugees from other places.
The Jewish clans, who lived in the suburbs of Al-Madinah, started discarding the treaties of alliance which they had made with the Prophet at his arrival from Makkah. They had discarded the treaties to the extent that during the Battle of Badr, these "People of the Book" sided with the mushrik Qureysh (in spite of the fact that their fundamental Articles of Faith - such as Oneness of Allah, Prophethood and life after death - were the same as those of the Muslims). After the Battle of Badr, they openly began to approach various Arab clans against the Muslims. The magnitude of the peril may be judged from the fact that even the life of the Prophet himself was always in danger. His Companions used to sleep in their armor and keep watch at night to guard against any sudden attack. Whenever the Prophet happened to be out of sight even for a short while, they would at once set out in search of him.
Jews even approached the Qureysh and challenged their ego to avenge the defeat they had suffered at Badr and promised to help them from within. As a result the Qureysh marched against Al-Madinah with an army of 3000 warriors and a battle took place at the foot of mount Uhud. The Prophet started out of Al-Madinah with one thousand men to fight the enemy. While they were marching to the battlefield, three hundred hypocrites deserted the army and returned to Al- Madinah to discourage the believers. A small band of hypocrites, however, remained among the seven hundred who accompanied the Prophet. They played their part and did their best to create mischief and chaos in the ranks of the Believers during the battle. This was the first clear indication of the fact that within the fold of the Muslim community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren.
These devices of the hypocrites played a major role in the setback at Uhud, even though the weaknesses of the Muslims also contributed to it. The Muslims were a new community, formed on a new ideology and had not as yet gotten thorough moral training. Naturally in this second hard test of their physical and moral strength, some weaknesses came to the surface. That is why a detailed critical review of the Battle of Uhud is made in this Surah which was needed to warn the Muslims of their shortcomings and to issue instructions for their reform.

Surah 4. An-Nisaa

Period of Revelation

This Surah is comprised of several discourses that were revealed on different occasions. Instructions about the division of inheritance and safeguarding of rights of the orphans were revealed after the Battle of Uhud in which 70 Muslims were martyred (vv. 1-28). By the end of A. H. 3, a last warning to the Jews (v. 47) was given before the Jewish tribe of Banu Nadheer was expelled from Al-Madinah in A.H. 4. Permission about Tayammum (ablution with clean earth when water is not available) was given during the expedition of Bani-al-Mustaliq in early A. H. 5.

Major Issues, Divine Law and Guidance:

Restriction on number of wives.

Marriage and the rights of women.

Laws of inheritance, women are awarded the rights to inherit.

Acceptable and unacceptable repentance.

Mahram relations - relatives that are prohibited for marriage.

Commandment about 'arbitration' in family disputes.

Second commandment relating to the prohibition of drinking, ( first commandment was in Surah Al-Baqarah 2:219).

The one who disputes the decision of the Prophet is not a believer.

Divine Law that obedience of the Rasool is in fact the obedience of Allah.

Allah commands to respond greetings with better greetings.

Laws about manslaughter , murder and bloodwit.

Salat-ul-Qasr: permission of short prayer in travelling.

Salat-ul-Khauf: performing prayer in a state of emergency (war).

Salat: ( prayers) are obligatory on prescribed timings.

Prohibition of 'secret counsels' and its exceptions.

Decree of Allah that He will never forgive a mushrik.

Allah's commandment to be firm for justice and bear true witness.

Allah's commandment to boycott un-Islamic meetings.

The fact that hypocrites will be in the lowest depth of hellfire.

Jesus was neither killed nor crucified.

Jesus was a Prophet of Allah (Almighty God) and His worshipper.

Stop saying "Trinity" - Allah is the One and Only God.

The Qur'an carries the same Message that was sent to Nuh (Noah), Ibrahim (Abraham), Musa (Moses) and Isa (Jesus).

Allah's commandments relating to family life and community life.

Theme

The main theme of this Surah is the building of a strong Islamic community. Guidelines are provided to the Muslims for uniting their ranks to be firm and strong. Instructions are given to stabilize the family structure, which is the nucleus of a strong community. Muslims are urged to prepare themselves for defense and to be the torchbearers of Islam. The importance of having a high moral character in building a strong community is emphasized.
Guidelines for the smooth running of family life are provided and methods to settle family disputes are taught. Rules for marriage are prescribed and rights of wife and husband are assigned fairly and equitably. The status of women in the society is determined and the declaration about the rights of orphans is made. Laws and regulations are laid down for the distribution of inheritance. Instructions are given to reform the economic system. The foundation of criminal laws is laid down. Drinking is prohibited. Instructions are given for cleanliness and purification. The Muslims are taught what kind of relations they should have with their Rabb and with their fellow human beings. Instructions are given for the maintenance of discipline in the Muslim community.
The moral and religious condition of the People of the Book is reviewed to teach lessons to the Muslims, and a warning is given to refrain from following in their footsteps. The distinctive features of hypocrisy and true faith are clearly marked for easy identification between the two. The setback in the Battle of Uhud had enabled the mushrik Arab clans, the neighboring Jews, and the hypocrites in Al-Madinah to threaten the Muslims from all sides. At this critical stage, Allah's grace filled the Muslims with courage and gave them the necessary instructions during that period. In order to counteract the fearful rumors that were being spread by the hypocrites, they were asked to make a thorough inquiry about their accuracy and then inform the appropriate leadership. Muslims were experiencing difficulties in offering their Salah during the expeditions when water was not available to perform ablution. In such circumstances Allah granted a permission to make Tayammum (purification with clean earth), and to shorten the Salah or to offer the "Salat-ul-Khauf," when they were faced with danger. Instructions were also given to those Muslims who were living in the enemy camps that they should migrate to Al-Madinah, the Islamic State.
Clear instructions are also given regarding the hypocrites and nonbelligerent clans. On one hand, the superiority of Islamic morality and culture is established over that of the Jews, Christians and mushrikin; on the other hand, their incorrect religious concepts, immorality, and evil actions are criticized to prepare the ground for inviting them to the Right Way.

Surah 5. Al-Maida

Period of Revelation

This Surah appears to have been revealed after the treaty of Hudeybiyah at the end of 6 A. H. or the beginning of 7 A. H. It deals with problems that arose from this treaty. The continuity of the subject indicates that most probably the whole Surah was revealed as a single discourse at one and the same time.

Major Issues, Divine Law and Guidance

Lawful (Halal) and unlawful (Haram) in the matters of food.

Permission to eat the food of Ahl-al-Kitab (Jews and Christians).

Permission to marry women of Ahl-al-Kitab (Jews and Christians).

Regulations about bath, wudhu and Tayammum.

The fact that Salah and Zakah were also obligatory for Jews and Christians.

Invitation to Jews and Christians to become Muslims.

Those who do not judge by the Laws of Allah are declared to be unbelievers, wrong doers and transgressors.

Warning to guard against corruption of power.

Punishment for rebellion, disturbing the peace and theft.

Absolute prohibition of drinking and gambling.

Additional rules for the laws of evidence.

Miracles of Jesus - and the fact that he did not claim divinity.

Testimony of Jesus which he shall give on the Day of Judgement.

History

Al-Ma'idah was revealed at the time when the last effort of the Qureysh to suppress Islam had been defeated in the Battle of the Ditch, and it had become quite obvious to the Arabs that no power could suppress the Islamic movement. Now Islam was not merely a creed which ruled over the minds and hearts of the people, but had also become a State which was regulating the lives of people. Therefore, there was a need to formulate Islamic civil and criminal laws in detail and enforce them through Islamic courts. New and reformed ways of trade and commerce were needed to replace the old. Likewise, Islamic laws of marriage and divorce, segregation of the sexes, and punishment for adultery, were needed to mold the social life of Muslims. This Surah provided the guidelines to the believers in some of these aspects of their lives so that their social behavior, conversation, dress, way of life and culture could take a definite shape of its own.
The treaty of Hudeybiyah was also signed in the same year which gave the Muslims not only peace in their own territory but, also respite to spread the Message of Islam in the surrounding territories. The Holy Prophet wrote letters to the rulers of Iran, Egypt, and Rome and to the Chiefs of Arabia, inviting them to Islam. At the same time the missionaries of Islam spread among the clans and tribes and invited them to accept the Divine Message of Al-Islam.
Now that the Muslims had become a ruling body, it was feared that power might corrupt them. At this period of great trial, Allah had admonished them over and over again to stick to justice and to guard against the wrong behavior of their predecessors, the People of the Book. Believers are enjoined to remain steadfast to the Covenant of Obedience to Allah and His Rasool. They should follow Allah's commands and prohibitions in order to save themselves from the evil consequences which were faced by the Jews and the Christians who had violated them. They have been instructed to avoid hypocrisy. In continuation of the instructions given in Surah An-Nisa' about the consolidation of the Islamic Community, the Muslims have been directed to observe and fulfill all their obligations. The Jews and the Christians are also admonished to give up their wrong attitudes towards the Right Way and accept the guidance which is being taught by the Prophet Muhammad ( peace be upon him).

Surah 6. Al-An'am

Period of Revelation

The whole of the Surah was revealed at one time during the last year of the Prophet's stay at Makkah as the traditions indicate that it was dictated by the Prophet in the same evening that it was revealed.

Major Issues, Divine Law and Guidance:

Refutation of shirk and guidance towards Tawhid (Oneness of God). Reality of the life after death and the Day of Judgement.

Clarification of self-imposed prohibitions that were falsely attributed to Allah.

The fact that Allah's commandments are not irrational taboos, but form the fundamental moral principles of the Islamic society.

Answers to objections raised against the person and the mission of the Prophet.

Comfort and encouragement is provided to the Prophet and his followers who were at that time in a state of anxiety and despondency.

Admonition, warnings and threats are given to the disbelievers to give up their apathy and haughtiness.

Prohibition of dividing the religion into sects.

Allah requires the Believers to declare: "My Salah, my devotion, my life and my death are all for Allah."

Theme

The reader should be aware that the above issues have not been discussed under separate heading; rather the discourse goes on as a continuous whole and these topics are discussed over and over in different ways. The discussion revolves around the major articles of faith: Tawhid, life after death and Prophethood, and their practical application to human life. Side by side with this, it refutes the erroneous beliefs of the Mushrikin and provides answers to their objections. It also comforts the Prophet and his followers who were then suffering from the persecution of the disbelievers.

Surah 7. Al-A'raf

Period of Revelation

The period of its revelation is about the same as that of AL-AN'AM, i. e., the last year of the Prophet's residence at Makkah, but it cannot be asserted with certainty which of these two was revealed earlier.

Major Issues, Divine Law and Guidance

An invitation is given to the People of the Book (Jews and Christians) to become Muslims.

A warning is given to the unbelievers about the consequences of their denial through citing the example of punishments which were inflicted upon former people for their wrong attitude towards their Rasools.

The Jews are warned about the consequences of their hypocritical conduct towards the Prophets.

Commandment to propagate the message of Islam with wisdom.

The fact that the Rasools as well as the people to whom they are sent will be questioned on the Day of Judgement.

Commandment to the Believers that they should wear decent and proper dress and eat pure and good food.

Dialogue between the residents of paradise, the inmates of hell and the people of A'raf (a place between the Paradise and hell).

The fact that affluence and adversity are the reminders from Allah.

The fact that Muhammad (pbuh) is the Rasool for the all of mankind.

The fact that the advent of Muhammad (pbuh) was described in Torah and the Gospel (Bible).

The fact that the Jews have fabricated a wrong belief about Allah's forgiveness.

Mankind's testimony about Allah at the time of Adam's creation.

The fact that Allah created all of mankind from a single soul.

Allah's commandment to show forgiveness, speak for justice and avoid the ignorant.

Allah's commandment about listening to the recitation of The Qur'an with complete silence.

Theme

The principal subject of this Surah is an invitation to the Divine Message sent down to Muhammad (pbuh). The Messenger had spent thirteen long years admonishing the people of Makkah without any tangible effect on them, because they had turned a deaf ear to his message and had become so antagonistic that Allah was about to command the Prophet to leave them alone and turn to other people. That is why they are being admonished to accept the message and a warning is given about the consequences of their wrong attitude. Now that the Prophet was about to receive Allah's commandment to migrate from Makkah, the concluding portion of the address has been directed towards the People of the Book with whom he was going to come into contact at Al-Madinah. During the course of the address to the Jews, the consequences of their hypocritical attitude towards the Prophets are also pointed out clearly, for they professed to believe in Prophet Musa (Moses) but their practices were opposed to his teachings. They were not only disobeying him but were in fact worshipping falsehood.
At the end of the Surah, instructions are given to the Prophet and his followers to show patience and exercise restraint in answer to the provocations of their opponents. Since the believers were under pressure and stress, are advised to be very careful and not take any step that might harm their cause.

Surah 8. Al-Anfal

Period of Revelation

This Surah was revealed in 2 A. H. after the battle of Badr, the first battle between Islam and Kufr. Since it contains a detailed and comprehensive review of the battle, it appears that most probably it was revealed all at the same time.

Major Issues, Divine Laws and Guidance:

Battle of truth and falsehood.

Truth should not fear to be cowed down by odds against it.

Fighting should not be for spoils or gains but for a just cause.

Laws relating to peace and war.

Relation of an Islamic state with Muslims living in non-Muslim countries.

Theme

The battle of Badr took place in the 2nd year of Hijrah, therefore, rules and regulations relating to peace and a critical review of war have been made in this Surah. But this review is quite different from the reviews that are usually made by worldly commanders after a great victory. Instead of gloating over the victory, the moral weaknesses that had come to the surface in that expedition have been pointed out as follows:

The fact that the victory was due to the help of Allah rather than to their own valor and bravery has been stressed so that the Muslims should learn to rely on Him and obey Allah and His Rasool.

The moral lesson of the conflict between the truth and falsehood has been explained.

The mushrikin, the hypocrites, the Jews, and the prisoners of war are addressed in a very impressive manner advising them to learn a lesson.

Instructions are given in regard to the spoils of war. The Muslims have been told not to regard these as their right but as a bounty from Allah. Therefore, they should accept with gratitude the share that is granted to them out of it and willingly accede to the share which Allah sets aside for His cause, for His Rasool, and for the help of the needy.

It also gives normal instructions concerning the laws of peace and war, for these were urgently needed at the stage which the Islamic movement had entered. It enjoined that the Muslims should refrain from ways of ignorance whether they are in peace or in war and thus establish their moral superiority in the world.

This Surah also states some articles of the Islamic Constitution which differentiate the status of Muslims living within the limits of Dar-ul-Islam (the Abode of Islam) from that of the Muslims living beyond its limits.

In order to understand the circumstances and conditions which were being faced by the Muslim community and the Islamic State, in relation to which Divine guidance and laws were enacted, it is important to know how the battle of Badr took place.

Battle of Badr

The message of Islam had proved its firmness and stability. However, the Muslims had not yet had an opportunity to demonstrate practically the blessings of the system of life based on Islam. There was neither any Islamic culture, nor any social, economic or political system; nor were there any established principles of war and peace. Therefore the Muslims had no opportunity for demonstrating those moral principles on which they intended to build their entire system of life; nor had it been proved on the touchstone of trial that the Muslims as a community were sincere in their proclamation of the message. Allah created opportunities for making up these deficiencies in Al-Madinah.
The people of Makkah had realized that Muhammad (pbuh), who had a great personality and possessed extraordinary abilities, was going to gain a strong footing in Al-Madinah. This would help integrate his followers - whose constancy, determination, and unwavering fidelity to Al-Islam had been tried - into a disciplined community under his wise leadership and guidance. They knew that this would spell death for their old ways of life. They also realized the strategic importance of Al-Madinah to their trade, which was their main source of livelihood. The Muslims could strike at the caravans travelling on the trade route between Yaman and Syria, and thus strike at the root of their economy. The value of the trade done by the people of Makkah on this route amounted to about two hundred thousand dinars annually.
In Sh'aban, 2 A. H. (February or March, 623 A. D.) a big trade caravan of the Qureysh , on its way back from Syria carrying goods worth over 50,000 dinars with a guard of thirty to forty men, reached the territory from where it could be easily attacked from Al-Madinah. As soon as the caravan entered the dangerous territory, Abu Sufyan, the caravan's leader, despatched a camel rider to Makkah with a frantic appeal for help. This caused great excitement and anger at Makkah. An army of approximately 1000 warriors with great pomp and show marched towards Al-Madinah. They intended not only to rescue the caravan but also to put an end to the rising power of the Muslims and overawe the clans surrounding the route so as to make it absolutely secure for future trade.
The Prophet, who always kept himself well informed, felt that the hour had come to take a bold step; otherwise the Islamic Movement would become lifeless with no chance to rise again. The condition of the Muslim community was still very shaky because the Muslim immigrants from Makkah (Muhajirin) had not been able to stabilize their economy; their helpers from the natives of Madinah, who became Muslims after the Prophet and his followers migrated there from Makkah (the Ansar), had not yet been tried; and the neighboring Jewish clans could not be trusted. Above all, the surrounding clans lived in awe of the Qureysh and had all their religious sympathies with them. Therefore, the consequences of the coming attack could not be favorable to the Muslims. A careful study of the situation indicated to the Prophet that he should take a decisive step and go into the battle with whatever strength he could muster and demonstrate whether the Muslim community had the ability to survive or was doomed to perish.
The Holy Prophet's analysis of the situation was supported by Divine inspiration, therefore, he called the Muhajir and the Ansar to a meeting and placed the whole situation, without any reservation, before them, saying: "Allah has promised that you will confront one of the two, the trade caravan coming from the north or the army of the Qureysh marching from the south. Now, tell me which of the two you would like to confront!" The majority of the people replied that they should go for the caravan. When the Prophet repeated the same question, Miqdad bin 'Amr, a Muhajir, stood up and said: "O Rasool of Allah! Please march in the direction which Allah commands you; we will accompany you wherever you go. We will not say like the Israelites: 'Go you and your Rabb and fight, we will wait.' In contrast to them we say: 'Let you and your Rabb decide; we will fight by your side to our last breath.'" Even then, he did not announce any decision, but waited for a reply from the Ansar who had not yet taken any part in any confrontation for Islam. As this was the first opportunity for them to prove that they were ready to fulfill their promise of fighting for the cause of Islam, he repeated the question without directly addressing them. At this, Sa'ad bin Mu'az, an Ansar, stood up and said: "O Rasool of Allah, it appears that you are addressing this question to us." When the Prophet said, "Yes," he replied, "We have believed in you and confirmed that what you have brought is the truth, and have made a solemn pledge with you that we will listen to you and obey you. Therefore, O Rasool of Allah, do whatever you intend to do. We swear by Allah Who has sent you with the truth that we are ready to accompany you to the seashore and if you enter it, we will plunge into it. We assure you that not a single one of us will remain behind or forsake you, for we will not hesitate at all to go to fight, even if you should lead us to the battlefield tomorrow. We will, Insha Allah (Allah willing), remain steadfast in the battle and sacrifice our lives for Islam. We do hope that by the grace of Allah our behavior will gladden your heart. So, trusting in Allah's blessing, take us to the battlefield." After this it was decided that they would march towards the army of the Qureysh and not towards the trade caravan.
The number of people who came forward to go to the battlefield was only a little more than three hundred (86 Muhajirin, 62 from Aus, and 170 from Khazraj). Over and above that, this little army was ill-armed and hardly equipped for battle. Only a couple of them had horses to ride and the others had to take their turn in threes or fours on camel back. They had a total of 70 camels. Above all, they did not even have enough weapons for the battle; only 60 of them had armor. They marched straight to the southwest, wherefrom the army of the Qureysh was coming. This is also an indication that, from the very beginning, they had gone out to fight with the army and not to plunder the caravan. If they had aimed at plundering the caravan they would have taken the north-westernly direction rather than the southwest. The two parties met in combat at Badr on the seventeenth day of Ramadhan. When the two armies confronted each other and the Prophet noticed that the Qureysh army outnumbered the Muslims by three to one and was much better equipped, he raised his hands up in supplication and made this earnest prayer with great humility: "O Allah! Here are the Qureysh proud of their war material: they have come to prove that Your Rasool is false. O Allah! Now send the help that You have promised me. O Allah! If this little army of Your devotees is destroyed, then there will be no one left in the land to worship You."
In this combat the emigrants from Makkah were put to the hardest test because they had to fight against their own relatives, putting to the sword their fathers, sons, brothers, and uncles. It is obvious that only such people could do this who had accepted the truth sincerely and cut off all relations with falsehood. Similarly, the test to which the Ansar were put was not less hard. So far the Ansar had only alienated the powerful Qureysh and their allies by giving shelter to the Muslims against their wishes but now, for the first time, they were going to give fight to them and to sow the seeds of a long and bitter war with them. This meant that a small town of a few thousand inhabitants was going to wage a war with the whole of Arabia. It is obvious that only such people could take a stand who believed in the Truth of Islam so firmly that they were ready to sacrifice every personal interest for its sake. Allah accepted these sacrifices of the Muhajirin and the Ansar because of their true faith, and rewarded them with His help through angels.
The proud, well-armed Qureysh were defeated by these ill-equipped devotees of Islam. Seventy men of the Qureysh army were killed and seventy captured as prisoners of war. Their arms and equipment came into the hands of the Muslims as spoils of war. All their big chiefs, who were their best soldiers and who had led the opposition to Islam, were killed in this battle. This decisive victory made Islam a power to be reckoned with.

Surah 9. At-Tauba

Period of Revelation

This Surah was revealed in the 9th year of Hijrah in three different discourses. The first discourse (vv. 1-37) was revealed in Zil-Q'adah and set a new policy towards the mushrikin. The second discourse (vv. 38-72) was revealed in Rajab and dealt with the Campaign of Tabuk. The third discourse (vv. 73-129) was revealed upon the Prophet's return from the Campaign of Tabuk. There are some pieces in this discourse that were sent down on different occasions during the same period and were afterwards consolidated by the Prophet into the Surah in accordance with the inspiration from Allah.

Major Issues, Divine Laws and Guidance:

Policy towards the mushrikin.

Commandments relating to participation in Jihad.

Regulations relating to hypocrisy, weak faith, and negligence.

Campaign of Tabuk.

Establishment of a Dar-ul-Islam (an Islamic state).

Extending the influence of Islam to adjoining countries.

Crushing the mischief of the hypocrites.

Preparing the Muslims for a struggle in the cause of Islam.

Theme

Now that the administration of the whole of Arabia had come into the hands of the believers, and all the opposing powers had become helpless, it was necessary to make a clear declaration of the policy which was to be adopted to make this newly formed Islamic state a perfect Dar-ul-Islam. In order to accomplish this objective, the following measures were taken:

A declaration was made that all the treaties with the mushrikin were abolished and the Muslims would be released from the treaty obligations with them after the expiration of four months notice.

A decree was issued that the guardianship of the Ka'bah should be taken away from the mushrikin and placed permanently in the hands of the believers (vv. 12-18), that all the customs and practices relating to the era of "ignorance" should be abolished, and that the mushrikin should not be allowed in the vicinity of the Ka'bah (v. 28). A decree was issued to crush the non-Muslim powers and force them to accept the sovereignty of the Islamic State. The object of Jihad was not to coerce them to accept Islam, as they were free to accept or not accept it. The object was to allow them the freedom to remain misguided, if they chose to be so, provided that they paid Jizya, the protection tax (v. 29), as a sign of their subjugation to the Islamic State.

To ensure the stability of the Islamic State, gangs of the hypocrites who were being tolerated in spite of their flagrant crimes, were crushed. The Muslims were enjoined to treat them openly as disbelievers (v. 73). Accordingly, the Prophet set on fire the house of Swailim, where the hypocrites used to gather for consultations in order to dissuade the people from joining the expedition of Tabuk. When the Prophet returned from Tabuk, he ordered pulled down and burned, the "masjid," which was being used by the hypocrites as a place for hatching plots against the true believers.

Those people who lagged behind in the Campaign of Tabuk or showed the least negligence, were severely taken to task if they had no plausible excuse for not fulfilling that obligation. For there could be no greater internal danger to the Islamic community than weakness of faith, especially on the eve of a conflict with the whole non-Muslim world.

A declaration was made that in the future, the sole criterion of an individual's true faith would be the exertion that individuals make for spreading the Word of Allah and the role they play in the conflict between Islam and Kufr. Therefore, if anyone shows any hesitation in sacrificing his life, money, time, and energies, his faith shall not be regarded as genuine. (vv. 81-96)

Surah 10. Yunus

Period of Revelation

This Surah was revealed during the last stage of the Prophet's residence at Makkah.

Major Issues, Divine Laws, and Guidance

Allah is the only Creator of this universe.

Deities whom the mushrikin worship other than Allah, have no power to either benefit or harm anyone.

Deities other than Allah are not even aware that they are being worshiped.

To every nation Allah sent a Rasool for guidance.

Al-Qur'an provides a cure for all the problems of mankind.

Mushrikin follow nothing but conjectures &

The story of the Prophet Nuh and his people.

The story of the Prophet Musa, Fir'on, and his chiefs.

Belief after seeing the scourge did not benefit any nation except the nation of the Prophet Yunus.

Prohibition against forcing anyone to convert to Islam.

Theme

In the introductory verses of this Surah, an invitation towards the Right Way is extended to the people who were considering it a strange thing that Allah's message was being conveyed by a human being (Muhammad). They were charging the Prophet with sorcery, whereas there is neither anything strange in it nor has it anything to do with sorcery or soothsaying. The prophet is simply informed mankind about two facts:

Allah, Who has created the universe, is, in fact, your Rabb, and He Alone is entitled to be worshipped.

That after the life in this world, there will be another life in the next world, where you shall have to render full account of this world's life. You shall be rewarded or punished according to whether you adopt the righteous attitude required by Allah after acknowledging Him as your Rabb, or act against His will.

Both of these facts are realities in themselves, whether you acknowledge them as such or not. If you accept these, you will have a very blessed end; otherwise you shall meet the evil consequences of your misdeeds.

Surah 11. Hud

Period of Revelation

This Surah was revealed during the last stage of the Prophet's stay at Makkah, and most probably it was revealed immediately after Surah Yunus.

Major Issues, Divine Laws, and Guidance

Allah is the Provider and Sustainer of all creatures.

The Qur'an is the pure Message of Allah and is not forged by the Prophet.

Story of the Prophet Nuh and his people.

Dialogue between Nuh, his son and Allah.

Prophets Hud, Saleh, Lut and Shu'aib's addresses to their people and consequences of their people's rejecting their messages.

Divine law of virtues removing the evils.

Allah has given freedom of choice to mankind (whether to believe or not to believe).

Theme

This Surah emphasizes invitation to the Message of Allah. It is an admonition and warning to the disbelievers. The invitation is to accept the Message of Allah, obey the Prophet of Allah, discard shirk, and worship Allah alone. Live your life in this world keeping in mind that you shall be held accountable for all of your actions on the Day of Judgement. The admonition is given through the example of those people who put their faith in and used their efforts for this worldly life and rejected the message of the Prophets. As a result, they met the evil consequences of their rejection. Therefore, people are advised to think seriously about whether or not they should follow the way of the arrogant, which history has proved to be the way to destruction. The warning is given to the disbelievers that they should not be deluded by the delay in the punishment of their misdeeds. The delay is only because of the respite that Allah has granted them, by His grace, to mend their ways. If they do not make use of this opportunity, they shall be inflicted with an inevitable punishment that will destroy all of them except the believers. Al-Qur'an has used the stories of the people of Nuh, Hud, Saleh, Lut, Shu'aib and Musa to achieve this purpose. The most prominent feature of these stories is to spell out how Allah passes His judgement on the people, He does not spare any disbeliever even if he/she may be a nearest relative of a Prophet of the time. The stories of Nuh and Lut clearly tell that even the Prophet's own son and wife were not spared for being disbelievers. Therefore, the believers should remember that real relationship is the relationship of faith.

Surah 12. Yusuf

Period of Revelation and Why Revealed

This Surah was revealed during the last stage of the Prophet's residence at Makkah. It was a time when the Qureysh were considering the question of killing, exiling, or imprisoning him. The Jews instigated the unbelievers to test the Prophet Muhammad (pbuh) by asking him: "Why did the Israelites go to Egypt?" The history of the Israelites was not known to the Arabs, and the Prophet had no means knowing their traditions. Therefore, they thought that the Prophet would not be able to give a satisfactory answer, and thus, would be totally exposed. But, contrary to their expectations, the tables were turned on them, when Allah revealed the whole story of the Prophet Yusuf (Joseph) then and there. To their astonishment, the Prophet recited it to them on the spot. This put the Qureysh in a very awkward position because, it not only ruined their scheme, but also warned them by applying the example of Yusuf's brothers to their case, as to say, "As you are behaving towards this Prophet, exactly in the same way the brothers of the Prophet Yusuf behaved towards him; therefore, you should expect to meet with the same end."

Major Issues, Divine Laws, and Guidance

All Rasools were human beings.

Yusuf's prayer to live and die as a Muslim.

The faith of Prophets Ibrahim (Abraham), Ishaq (Isaac), Ya'qoob (Jacob) and Yusuf (Joseph), may Allah's peace be upon them all, was the same as that of the Prophet Muhammad (pbuh) and they invited the people to the same Message to which Muhammad (pbuh) was inviting them.

Characters moulded by Islam (based on the worship of Allah and accountability in the hereafter) are compared to characters moulded by disbelief and ignorance (based on the worship of false gods and the material world). Then the addressees are asked to decide for themselves between these two patterns.

It is made clear that, whatever Allah wills, He fulfills it, and no one can defeat His plan or prevent it from happening.

The believers are advised to remain within the limits prescribed by Divine Law while pursuing their aims, because success and failure are entirely in the hands of Allah.

The believers are advised to exert their efforts towards the Truth and put their trust in Allah. This will help them face their opponents with confidence and courage.

Allah taught the believers through this story that one who possesses true Islamic character can conquer the world with the strength of his character. The marvellous example of the Prophet Yusuf shows how a man of high and pure character comes out successful even under the most adverse circumstances.

Moreover, the revelation of this Surah accomplished the following two objectives:

It provided proof of Muhammad's (pbuh) Prophethood, and that his knowledge was not based on mere hearsay, but was gained through revelation.

It applied the theme of this story to the Qureysh and warned them that ultimately the conflict between them and the Prophet would end in his victory over them. As is stated in verse 7: "Indeed there are signs in this story of Yusuf and his brothers for the inquirers from among the Qureysh."

Theme

In fact, by applying this story to the conflict between the Prophet and the Qureysh, the Qur'an had made a bold and clear prophecy which was fulfilled literally by the events that happened in the succeeding ten years. Hardly two years had passed after its revelation when the Qureysh, like the brothers of the Prophet Yusuf, conspired to kill the Prophet forcing him to emigrate from Makkah to Al-Madinah, where he gained power similar to that gained by the Prophet Yusuf in Egypt. Again, in the end, the Qureysh had to humble themselves before him just as the brothers of the Prophet Yusuf humbly requested, "Show mercy to us for Allah rewards richly those who show mercy," (Verse 88) and the Prophet Yusuf generously forgave them - though he had complete power to inflict his vengeance upon them. He said: "Today no penalty shall be inflicted on you. May Allah forgive you. He is the greatest of all those who forgive." (Verse: 92) The same story of mercy was repeated when, after the conquest of Makkah, the defeated Qureysh stood meekly before the Prophet Muhammad (pbuh), who had full power to inflict his vengeance upon them for each and every cruelty committed by them. But instead, he merely asked them: "What treatment do you expect from me?" They replied, "You are a generous brother and the son of a generous brother." At this, the Prophet Muhammad (pbuh) forgave them very generously, saying: "I am giving the same answer to your request that Yusuf gave to his brothers: "Today, no penalty shall be inflicted upon you: you are forgiven."

Surah 13. Ar-Ra'd

Period of Revelation

This Surah was revealed in the last stage of the Prophet's residence at Makkah and during the same period in which Surahs Yunus, Hud and Al-A'raf were revealed.

Major Issues, Divine Laws, and Guidance

The Qur'an is the revelation of Allah.

Trees, fruit, and vegetables are among the signs of Allah.

Allah never changes the condition of a people unless they are willing to change themselves.

Those who do not respond to the call of Allah will have no way to escape from the fire of hell.

It is the remembrance of Allah that provides tranquility to hearts.

Rasools have no power to show any miracle except by the leave of Allah.

Theme

The main theme of this Surah is that the Message of Allah is the Truth. It is a mistake for people to reject it. The arguments in the whole Surah turns around this theme, and the basic components of the Message which are Tawhid (God is One), Risalat (Prophethood) and Resurrection, are repeated over and over again. People are invited to believe in these facts for their own good and if they don't, they are warned about incurring their own ruin. This Surah not only provides reasoning to satisfy the mind, but also appeals to the heart to accept the faith. It puts forward logical arguments in support of the True Message and against the people's wrong notions. It makes frequent use of sympathetic advice to win over the hearts of disbelievers by warning them about the consequences of Kufr (unbelief) and the good results and rewards of having True Faith.
This Surah also answers the objections and doubts of the disbelievers which appeared to be a hindrance to accepting the Divine Message. It also provides comfort, hope, and courage to the believers who were passing through a long and hard ordeal.

Surah 14. Ibrahim

Period of Revelation

This Surah also belongs to the group of Surahs revealed during the last period of the Prophet's residence at Makkah when the persecution of the Muslims was at its worst stage.

Major Issues, Divine Laws, and Guidance

Allah never sent a Rasool for the guidance of a nation except one who spoke the language of those people.

If every human being becomes a disbeliever, it makes no difference to Allah.

Allah has based the creation of the heavens and the earth on Truth.

Shaitan has no power except to seduce human beings.

Greeting in paradise will be "Assalam-u-Alaikum" which means: "peace be upon you."

A quotation from the prayers of the Prophet Ibrahim which the Prophet Muhammad (pbuh) made a part of Muslims' daily Salah (prayers).

Theme

This Surah is an admonition and a warning to the disbelievers who were rejecting Allah's Message and devising cunning schemes to defeat the mission of the Prophet.

Surah 15. Al-Hijr

Period of Revelation

This Surah was revealed at about the same time as that of Surah Ibrahim, which was during the last period of the Prophet's residence at Makkah. It appears from the repeated warnings in this Surah that the people in general had not accepted the Message; rather, they had become more obdurate and stubborn in their antagonism, enmity, and ridicule.

Major Issues, Divine Laws, and Guidance

The Qur'an is a Divine Book.

On the Day of Judgement, the disbelievers will wish that they had become Muslims.

Allah Himself has taken the responsibility of preserving and safeguarding Al-Qur'an.

Admonition through the story of Adam's creation, prostration of the angels before him, and refusal of Shaitan to prostrate.

The Prophet Ibrahim was given the good news of having a son by the same two angels who were assigned to destroy the nation of Lut.

Al-Fatiha is also named, "seven verses worthy of oft-recitation."

Divine order to proclaim the commandments of Allah publicly and turn away from the mushrikin.

Theme

This Surah also contains brief arguments for Tawhid on the one hand, and admonition to the disbelievers on the other.

Surah 16. An-Nahl

Period of Revelation

This Surah was revealed during the last period of the Prophet's residence at Makkah. The seven years of famine, which had stricken Makkah, had come to an end and the persecution from the unbelievers had forced some Muslims to migrate to Habsha.

Major Issues, Divine Laws, and Guidance

Proof of Tawhid and refutation of shirk.

The mountains have been set on the earth to stabilize its balance.

Allah has sent the Rasools to warn against the unbeliever's excuse: "If Allah wanted we would have not worshipped anyone else."

Allah's promise to provide a good abode for those who migrate for His sake.

If Allah were to punish people for their wrong doings, He would not have left even an animal around them.

As water gives life to dead land so The Qur'an does to the human soul.

Allah has provided signs in the lives of the bees, birds and animals.

Allah commands to do justice, be good to others, and give to near relatives; and He forbids indecency, wickedness, and rebellion.

Seek Allah's protection against Shaitan before starting to recite The Qur'an.

Halal (lawful) and Haram (unlawful) are only from Allah.

Ibrahim was a nation in himself.

Call towards the Way of Allah with wisdom; advise and reason in a courteous manner.

Theme

This Surah presents very convincing proofs of Tawhid and refutation of shirk based on plain signs in the universe and in man's own creation. It answers the objections of the disbelievers, refutes their arguments and removes their doubts. It gives warning about the consequences of persisting in false ways. It presents moral changes needed in practical human life. It told the mushrikin that the belief in Allah, which they also professed, demanded that it should not be confined merely to lip service, but be exhibited in moral and practical life. Finally, it provided guidance to the Prophet and his companions about the attitude that they should adopt in facing antagonism and persecution by the disbelievers.

Surah 17. Al-Israa

Period of Revelation

This Surah was revealed one year before Hijrah (migration to Madinah) on the occasion of the M'iraj (Ascension) during the last period of the Prophet's residence at Makkah.

Major Issues, Divine Laws, and Guidance

Isra' &

Divine Commandments:

Worship none but Allah

Be kind and obedient to parents

Give to relatives and the needy

Do not be a miser or a spendthrift

Do not kill your children for fear of poverty

Do not commit adultery

Do not slay without just cause

Do not say anything without knowledge

Do not walk arrogantly on earth

Safeguard the property of orphans

Allah does not beget children and those who say this, utter a monstrous lie.

There is a life after death.

The obligation of Five Daily Prayers and the prayer of Tahajjud (special late night prayer).

Human Rasools are sent to human beings.

Perform Salah in a voice which is neither too loud nor too soft.

Theme

This Surah is a wonderful combination of warning, admonition, and instruction, which have been blended together in balanced proportion. The disbelievers of Makkah are admonished to take a lesson from the miserable end of the Israelites and other communities and mend their ways. The Israelites, with whom Islam was going to come in direct contact in the near future at Al-Madinah, have also been warned that they should learn a lesson from the chastisements which were inflicted upon them. They are warned to take advantage of the Prophethood of Muhammad (pbuh) since it is the last opportunity being given to them.
It is made clear that human success or failure, gain or loss, depends upon the true understanding of Tawhid (Oneness of God), Risalat (Prophethood) and Life after death. Convincing arguments are provided to prove that The Qur'an is the Book of Allah and its teachings are true and genuine.

Surah 18. Al-Kahf

Period of Revelation

This is the first of those Surahs which were revealed in the third stage (from the fifth to the tenth year) of Prophethood at Makkah. The persecutions of Muslims were severe but migration to Habsha had not yet taken place.

Major Issues, Divine Laws, and Guidance

Story of the Companions of the Cave who were wakened up from their sleep after hundreds of years.

Whenever you promise to do something in the future, always say "Insha Allah (If Allah so wills)."

Similitude of this worldly life and its relationship with the life after death.

Story of the Prophet Musa as a student of the Prophet Khizr.

Story of King Zul-Qarnain.

The favors of Allah are countless and cannot be recorded even if all the oceans were to be used as an inkwell and other such oceans are brought to replenish this ink.

Muhammad (pbuh) is but a human being like you.

Theme

This Surah was basically sent down in answer to the following three questions which the mushrikin of Makkah, in consultation with the Jews, had put to the Prophet in order to test him:

Who were "the Companions of the Cave?"

What is the real story of Khizr?

Who was Zul-Qarnain?

These three questions and the stories involved concerned the history of the Jews, and were unknown in Arabia. These questions were intended to test whether the Prophet was really Divinely guided or would try to avoid the questions. Allah not only provided a complete answer to their questions but also explained the three stories to the disadvantage of the opponents of Islam.
The questioners were told that the Companions of the Cave believed in the same doctrine of Tawhid (Oneness of God) which was being put forward in the Qur'an and that their condition was similar to the condition of the persecuted Muslims of Makkah. On the other hand, the persecutors of the Companions of the Cave had behaved in the same way towards them as the disbelieving Qureysh were behaving towards the Muslims. Besides this, the Muslims have been taught that even if a believer is persecuted by a cruel society, he should not bow down before falsehood, rather he should migrate from that place if needed. The disbelievers of Makkah were told that the story of the 'Companions of the Cave was a clear proof about the life hereafter. Allah has the power to resurrect after a long sleep of death as He did in case of the Companions of the Cave.
The story of the Companions of the Cave is also used to warn the chiefs of Makkah who were persecuting the newly formed Muslim community. At the same time, the Prophet is being instructed that he should in no case make a compromise with the persecutors nor should he consider them to be more important than his poor followers. This story is also meant to comfort and encourage the oppressed Muslims and relate to them how righteous people in the past saved their Faith. On the other hand, the chiefs of Qureysh are admonished that they should not be puffed up with this transitory life that they are enjoying; rather they should seek the excellence of hereafter which will be permanent and eternal.

Surah 19. Maryam

Period of Revelation

This Surah was revealed before the migration to Habash (Abyssinia) during the third stage of the Prophet's residence at Makkah. Authentic traditions indicate that Sayyiduna J'afar recited vv. 1-40 of this Surah in the court of Negus, the king of Habash, when he called the immigrants to his court upon the extradition request of the Qureysh.

Major Issues, Divine Laws, and Guidance

Story of Zakariya (Zachariah) and the birth of Prophet Yahya (John) pbuh.

Story of Maryam (Mary) and the miraculous birth of Prophet Isa (Jesus) pbuh.

Prophet Isa's address to his people from his cradle.

The fact that Isa (Jesus), pbuh, is not the son of Allah (God), and that it is not befitting to the Majesty of Allah that He needs a son (i.e. for name, fame, help or continuity of race).

Story of Prophet Ibrahim (pbuh) and his mushrik father.

The fact that all Prophets of Allah were divinely guided and chosen people.

Life of the believers and the nonbelievers in this world and in the Hereafter.

Those who say, "Allah has begotten a son," preach such a monstrous lie that if they could hear it; the heavens would crack, the earth would split and the mountains would crumble to pieces.

Allah has made the Qur'an easy for mankind.

The Muslims' First Migration and its Historical Background

The chiefs of the Qureysh had failed to suppress the Islamic movement through ridicule, sarcasm, and threats, so they resorted to persecution and economic pressure. They persecuted, starved, inflicted physical torture, and coerced the Muslims to give up Islam. The most pitiful victims of their persecution were the poor people and the slaves. Not only were they not paid by the Qureysh for labor and professional work but they were beaten, imprisoned, kept thirsty and hungry and were even dragged on the burning sands.
The condition of the Muslims had become so unbearable that in the fifth year of the Prophet's mission, he advised his followers in the following words: "You may migrate to Habash, for there is a king who does not allow injustice to anyone. You should remain there till Allah provides a remedy for your affliction."
Taking advantage of this permission, eleven men and four women immediately left for Habash. The Qureysh pursued them to the coast but fortunately they escaped by getting on a boat leaving for Habash at the seaport of Shu'aibah. After a few months, other people followed suit and their number rose to eighty-three men and eleven women from the Qureysh and seven from other clans. Only forty Muslims were left with the Prophet at Makkah. This migration started a great hue and cry in Makkah, for there was hardly any family of the Qureysh which did not lose a son, a son-in-law, a daughter, a brother or a sister. These included the near relatives of Abu Jahl, Abu Sufyan and other chiefs of the Qureysh who were notorious for their persecution of the Muslims. As a result, some of them became more bitter in their enmity toward Islam, while others were so moved by this that they embraced Islam.
The Qureysh held a meeting and decided to send Abdullah bin Abi Rabiy'ah, the half brother of Abu Jahl, and Amr bin A's with some precious gifts to the king of Habash and persuade him to send the migrants back to Makkah. Sayyidah Umme Salmah, who became a wife of the Prophet later on and was among the migrants, related their story in detail. She says: "When these two clever statesmen of the Qureysh reached Habash, they distributed the gifts among the courtiers of the king and persuaded them to support their request to send the migrants back. Then they approached Negus, the king of Habash, presented the expensive gifts, and said: "Some headstrong brats of our city have come to your land so our chiefs have sent us to you with the request that you kindly send them back. These brats have forsaken our faith, have not embraced yours, and have invented a new faith." As soon as they made their request, all the courtiers supported their case, saying: "We should send such people back. It is not proper for us to keep them here." At this the king, who got annoyed, said: 'I am not going to send them back without proper enquiry. Since those people have put their trust in us through coming and taking shelter in my country rather than going to some other country, I will not betray them. I will send for them and investigate the allegations these people have made against them. Then I will make my final decision.'" So the king sent for the immigrants to come to his court.
When the immigrants received the summons from the king, they held a meeting and after lengthy discussions decided: 'We shall present the teachings of the Prophet to the king without adding anything to or withholding anything from it regardless of whether he lets us remain here or turns us out of his country.' When they came to the court, the king put this question abruptly: 'I understand that you have given up the faith of your own people and have neither embraced my faith nor any other existing faith but have invented a new faith. I would like to know what your new faith is.' At this, J'afar bin Abi Talib responded on behalf of the immigrants, in these words: 'O king! We were sunk deep in ignorance and had become very corrupt; then Muhammad (pbuh) came to us as a Messenger of Allah and reformed us, but these Qureysh began to persecute us, so we have come to your country in the hope that here we will be free from persecution.' Hearing this statement, the king asked: 'Please recite a piece of the Revelation which your Prophet has received from Allah.' (In response, Sayyiduna J'afar recited a portion of this Surah which relates to the story of Prophets Yahya (John) and Isa (Jesus) may peace be upon them.) When the king listened, he started weeping and wept so much that his beard became wet with tears. When Sayyiduna J'afar finished the recital, he said: 'Most surely this Revelation and the Message brought by Jesus have come from the same source. By God, I will not put you in the hands of these people.'
Next day Amr bin A's made another attempt. He went to the king and said: 'Please send for them again and ask them concerning the belief they hold about Jesus, for they say a horrible thing about him.' The king again sent for the immigrants, who had already learned about the scheme of Amr. They again held a meeting to discuss the answer they should give to the king if he should ask about the belief that they hold about Prophet Jesus. It was a very critical situation and all of them were uneasy about it; however, they decided that they would just say what Allah and His Rasool had said about Jesus. The next day, when they went to the king's court, he asked them the question that had been suggested by Amr bin A's. Sayyiduna J'afar bin Abi Talib stood up and answered without any hesitation: 'Jesus was a Servant of Allah and His Messenger. He was a Spirit and a Word of Allah which had been sent to virgin Mary.' At this the king picked up a straw from the ground and said, 'By God, Jesus was no different (even as much this straw) than what you have said about him.' After this the king returned the gifts of the Qureysh, saying: 'I do not accept bribes.' Then he addressed the immigrants: 'You are welcome in my country and you can stay here in peace.'
These incidents indicate that Allah sent this Surah as a "provision" to the immigrants for their journey to Habash. Following the story of Prophets Yahya and Isa, the story of the Prophet Ibrahim is also related for the benefit of the immigrants as he was also forced to leave his country by the persecution of his father, his family and his countrymen like them. On the one hand, it was intended to console the immigrants that by migrating they would be following the tradition of Prophet Ibrahim, so they could expect a good end similar as was his. On the other hand, it was intended to warn the disbelievers of Makkah that they were similar to those cruel people who persecuted their forefather and leader, Ibrahim, while the Muslims were in a position similar to that of Prophet Ibrahim.

Surah 20. Ta-ha

Period of Revelation

The period of this Surah's revelation is the same as that of Surah Maryam. It is just possible that it was sent down during the migration to Habash or just after it. Some authentic traditions indicate that this Surah was revealed before Umar embraced Islam.

Major Issues, Divine Laws and Guidance

The Qur'an is but a reminder for those who fear Allah.

In the Hereafter, the life of this world shall appear to be no more than a day or a part of a day.

Story of the Prophet Musa (pbuh) as a Rasool towards Fir'on and his chiefs.

Famous prayer of the Prophet Musa (pbuh) before starting his mission.

Dialogue between the Prophet Musa (pbuh) and Fir'on.

Confrontation of the Prophet Musa (pbuh) and Fir'on's magicians, who after witnessing the miracles accepted Islam.

A scene from the Day of Judgement.

The Qur'an is sent in the Arabic language for easy understanding, so read it and say: "O Rabb increase my knowledge."

The story of Adam's creation and Shaitan's temptations.

Those who do not read The Qur'an and follow its directions shall be raised to life as blind people on the Day of Resurrection.

Do not envy others their worldly riches.

Theme

This Surah begins with the object of The Qur'an's revelation that it is merely an admonition and guidance to the Right Path for those who fear Allah and want to save themselves from His punishment. This Qur'an is the Word of Allah Who is the Creator of the heavens and the earth and Godhead belongs to Him alone. These are the facts whether one believes them or not. After this introduction, the story of the Prophet Musa (pbuh) is related to admonish the people of Makkah who knew about Musa (pbuh) as a Prophet of Allah due to their relations with Jews and neighboring Christian kingdoms. This story has identified the following facts:

The fundamental principles of Tawhid and the Hereafter which are being presented by the Prophet Muhammad, are the same as were conveyed by the Prophet Musa (pbuh) to his people.

The Prophet Muhammad (pbuh) has been made a Rasool to convey Allah's Message to the people of Qureysh without worldly means, just as the Prophet Musa (pbuh) was made a Rasool without worldly means to convey Allah's Message to a tyrant king, Fir'on.

The people of Makkah were employing the same devices against the Prophet Muhammad (pbuh) as Fir'on did against the Prophet Musa (pbuh), i.e., frivolous objections, accusations, and cruel persecutions. Just as the Prophet Musa (pbuh) came out victorious over Fir'on, so shall the Prophet Muhammad (pbuh) over the Qureysh, for the mission which is supported by Allah always comes out victorious in the end.

The Muslims are advised to follow the excellent example of the magicians, who remained steadfast in their faith, though Fir'on threatened them with horrible vengeance.

After this the story of Adam is related, as if to tell the Qureysh, "the way you are following is the way of Shaitan, whereas the right way for a man is to follow his forefather Adam, who was seduced by Shaitan, but when he realized his error, he plainly confessed, repented and returned to the service of Allah."

Surah 21. Al-Anbiyaa

Period of Revelation

Both the subject matter and the style of the Surah indicate that it was sent down in the third stage of the Prophet Prophet's residence at Makkah.

Major Issues, Divine Laws, and Guidance

The main issue for the people to consider is the Message of Allah rather than disputing about whether a human can be a Rasool.

The creation of heaven and earth is not a game.

If there were more than one God, the heavens and earth would have been in a state of disorder.

The skies and earth once were one mass; Allah split them asunder and created the different planets.

Allah has created all living beings from water.

Allah has not granted immortality to any human being.

Humans' invented gods cannot even defend themselves; how can they defend their worshippers.

Prophet Musa (pbuh) was given Al-Furqan, so is this Al-Qur'an (The Qur'an) given to Muhammad (pbuh).

Prophet Ibrahim (pbuh) was not an idol worshipper but an idol breaker.

Mankind is but a single brotherhood.

Whoever will do good deeds provided he is a believer, his endeavor shall not be rejected.

Allah has sent Muhammad (pbuh) as a blessing for all the worlds (humans, jinns, and others).

Theme

The objection of the disbelievers that a human being could not be a Rasool of Allah, and that they could not accept Muhammad (pbuh) as a prophet, has been refuted. Examples have been cited from the life stories of the various prophets to show that all the prophets who were sent by Allah were human beings. They had no share in god-head and they had to implore Allah to fulfill each and every necessity of their lives. All the prophets had to pass through distress and affliction; their opponents did their best to thwart their mission, but in spite of it they came out successful with the help of Allah. Finally all the prophets had one and the same Deen (way of life), which is being presented by Muhammad (pbuh), and that is the only Right Way, while all other ways invented by human beings are utterly wrong.

Surah 22. Al-Hajj

Period of Revelation

As this Surah contains the characteristics of both Makki and the Madani Surahs, the commentators have differed as to its period of revelation. From its style it appears that a part of it (vv. 1-24) was sent down in the last stage of the Prophet's residence at Makkah, shortly before migration and the rest (vv. 25-78) after migration, most probably in the month of Zul-Hijjah, during the first year of his residence at Madinah. That is why this Surah combines the characteristics of both Makki and the Madani Surahs.

Major Issues, Divine Laws, and Guidance

A scene from the Hour of Doom.

Human life cycle: life in this world and life in the Hereafter.

Behavior of those individuals who were standing at the verge of faith is identified.

The fact that Allah always helps His Rasools.

Divine law granting equal rights to all believers in Masjid-al-Haram, whether they are natives or foreigners.

The fact that Allah Himself identified the site and asked Prophet Ibrahim (pbuh) to build the Ka'bah and call mankind to come for Hajj (Pilgrimage).

Someone who commits Shirk is like someone who falls from the sky and his body is snatched away by birds.

The fact that it is not the blood or the flesh of a sacrificed animal which reaches Allah but the piety of the individual who is offering the sacrifice.

The first Commandment of Allah granting permission to the believers to defend themselves and fight against the unbelievers and mushrikin.

On the Day of Judgement, Allah Himself will be the Judge for all.

Allah's promise to those who migrate for His sake that He will reward them generously.

The fact that Allah called the believers Muslims in the prior scriptures and also in The Qur'an.

Theme

It appears that after the migration, when the month of Zul-Hijjah arrived, it brought to the immigrants the memories of their homes in Makkah, and naturally they must have thought about the Ka'bah and the Hajj congregation. These memories grieved them to think that the mushrikin Qureysh had debarred them from visiting the Sacred Mosque. Therefore, they might have been praying for and expecting Divine permission to wage war against those tyrants who had expelled them from their homes and prevented them from visiting the House of Allah. This Surah specifies the purpose for which the Ka'bah was built and clearly states that Hajj (pilgrimage) was enjoined for the worship of the One God (Allah). But it is an irony that it had been dedicated to the rituals of shirk, the worship of 360 idols and the real worshippers of One God (Allah) had been debarred from visiting it. Through this Surah, Allah also granted the Muslims permission to wage war against the tyrant mushrikin in order to oust them and establish the righteous way of life. According to Ibn Abbas, Mujahid, Urwah bin Zubair, Zaid bin Aslam, Muqatil bin Hayyan, Qatadah and other great commentators, v. 39 is the first verse that granted the Muslims permission to wage war.
This Surah has also addressed the mushrikin of Makkah, the wavering Muslims, and the true believers as follows:
The mushrikin are warned in a forceful manner in these words: "You have persisted in your ignorance and trusted your deities instead of Allah, though they possess no power to protect you." They are also admonished time and again for their creed of shirk through providing sound arguments in favor of Tawhid (Oneness of God) and the Hereafter.
The wavering Muslims, who had embraced Islam but were not prepared to endure any hardship in its way, have been admonished in these words: "What is this faith of yours? You are ready to believe in Allah and become His servants provided you are given peace and prosperity, but if you meet with afflictions and hardships in His Way, you discard Allah and cease to remain His servants. You should bear in mind that this wavering attitude of yours cannot avert those misfortunes and losses which Allah has ordained for you."
The true believers are told that the mushrikin of Makkah have no right to debar them from visiting the Ka'bah. They have no right to prevent anyone from performing Hajj because the Ka'bah is not their private property. This objection acted as an effective political weapon against the Qureysh because it posed this question: "Are the Qureysh mere attendants of the Ka'bah or its owners? This question implied that if the Qureysh succeeded in debarring the Muslims from Hajj without any protest from others, they would feel encouraged in the future to debar others who happened to have strained relations with the Qureysh. In order to emphasize this point, the history of the Ka'bah's construction is cited to show that it was built by the Prophet Ibrahim (pbuh) by the command of Allah and he had invited all of mankind to perform Hajj. That is why people coming from outside Makkah had enjoyed equal rights with the local people from the very beginning. It is also made clear that the House had not been built for the rituals of shirk but for the worship of One Allah. Thus it was sheer tyranny that the worship of Allah was being forbidden there while the worship of idols enjoyed full licence.

Surah 23. Al-Muminun

Period of Revelation

This Surah was revealed during the middle stage of the Prophet's residence at Makkah. It was the climax of the famine in that region (vv. 75-76). From the contents of this Surah, it appears that a bitter conflict had begun between the Prophet Muhammad and the disbelievers though the persecution had not yet begun.

Major Issues, Divine Laws, and Guidance

Characteristics of a true believers.

Stages of human creation.

The story of Prophet Nuh (pbuh) and the great flood.

The story of Hud (pbuh) and the blast of destruction.

The fact that Allah has not charged any soul with more than it can bear.

Guidance to repel evil with good and to seek the protection of Allah against the temptations of Shaitan.

The fact that on the Day of Judgement it will appear as if the life of this world was less than one day.

The fact that the disbelievers will never get salvation.

Theme

This Surah invites the people to accept and follow the Message of the Prophet Muhammad; the whole Surah revolves round this theme. According to an authentic tradition related by Urwah bin Zubair, Sayyiduna Umar, who had embraced Islam by that time, said, "This Surah was revealed in my presence and I observed the state of the Prophet during its revelation. When the revelation ended, the Prophet remarked, 'On this occasion ten such verses have been sent down to me that the one who measures up to them will most surely go to paradise.' Then he recited the first ten verses of this Surah."

Surah 24. An-Nur

Period of Revelation

The consensus of opinion among the commentators of the Qur'an is that this Surah was sent down after the campaign against Bani Al-Mustaliq which took place after the Battle of the Trench in 6 A.H., at the occasion of slander against the wife of the Prophet Muhammad, Sayyidah Aeysha (Allah be please with her), who accompanied him in this campaign.

Major Issues, Divine Laws, and Guidance

Laws relating to

the punishment for rape, fornication and adultery.

the punishment for bearing false witness relating to any of these crime.

Layan (bearing witness against one's own wife when there is no other witness in a case of adultery). Slander against the wife of the Prophet Muhammad, Allah's declaration of her innocence, and admonition to those who were involved in that scandal.

Regulations relating to entering houses other than your own.

Regulations relating to mixed gatherings of males and females.

Allah's commandment to singles about getting married.

Allah's commandment to help slaves in getting their freedom.

The fact that Allah is the Light of the heavens and the earth.

The fact that Allah has created every living creature from water.

True believers are those who, when called towards Allah and His Rasool, say: "We hear and we obey."

Regulations relating to:

a) entering the room of a married couple.

b) eating at houses other than one's own.

Allah's commandment for attending meetings which are called for discussions and decisions about taking collective actions.

Social Reforms enacted in this Surah and their background:

After the victory at Badr, the Islamic movement began to gain strength and at the Battle of the Trench, it had become clear that the united forces of the unbelievers, numbering over ten thousand, could not crush the Islamic movement. Both the parties understood well, that the war of aggression which the unbelievers had been waging against Muslims for several years, had come to an end. On that occasion the Prophet himself said to the believers: "After this year, the Qureysh will not be able to attack you; you will take the offensive against them."
After the defeat in the Battle of the Trench the unbelievers realized that the Muslims could not be defeated on the battlefield and that the rise of Islam was not due to the numerical strength of the Muslims nor to their superior arms and material resources, since the Muslims were fighting against fearful odds on all these fronts. Their success was due to their moral superiority. The pure and noble qualities of the Prophet and his followers were capturing the hearts of the people, and were also binding them together into a highly disciplined community. As a result, they were defeating the mushrikin and the Jews both, therefore, they chose the moral front to carry on the conflict.
They got the first opportunity when in Dhul-Qa'dah 5 A.H. the Prophet married Zainab (abph), the divorced wife of his adopted son, Zaid bin Harithah (abph). The Prophet married Zainab in accordance with the commandment of Allah to put an end to a custom of ignorance, which had given the same status to the adopted son as that of a son from one's own loins. The hypocrites, the Jews, and the mushrikin considered it a golden opportunity to exploit the situation to vilify the Prophet and to ruin his high reputation with a malicious slander through concocting a story in the following words: "One day Muhammad (pbuh) happened to see the wife of his adopted son and fell in love with her; he maneuvered her divorce and married her." Though this was an absurd fiction, it was spread with such skill and cunning that it succeeded in its purpose to the extent that some Muslim commentators also have cited some parts of it in their writings, and the orientalists have wilfully exploited it to vilify the Prophet. The fact is that Zainab (abph) was never a stranger to the Prophet. She was his first cousin, being the daughter of his real paternal aunt, Umaimah, daughter of Abdul Muttalib, his real grand father. He had known her from her childhood to her youth. Just one year before this incident, he himself had persuaded her to marry Zaid (abph), who was a slave and to whom the Prophet had freed and then adopted as his son, this was to demonstrate that in Islam, even a freed slave has rights equal to that of Qureysh. But Zainab (abph) could not reconcile her psychological reservation about marriage with a liberated slave. Therefore, she and her husband could not continue together for long, which inevitably led to their divorce.
The second slander was made on the honor of Sayyidah Aeysha (abph), a wife of the Prophet, in connection with an incident which occurred while he was returning from the Campaign against the Bani Al-Mustaliq. This attack was even more severe than the first one and was the main reason for the revelation of this Surah. The mischief that was engineered by Abdullah bin Ubayy through this slander was to attack the honor of the Prophet and Sayyiduna Abu Bakr Siddiq (abph), who was the father of Sayyidah Aeysha (abph), to undermine the high moral superiority which was the greatest asset of the Islamic Movement and to ignite civil war between the Muhajirin and the Ansar, and between Aus and Khazraj, the two clans of the Ansar.

Laws & Guidance

This Surah was revealed to strengthen the moral fiber of the Muslim society, which had been shaken by the slander against Sayyidah Aeysha. The following laws and guidance are given to reform the Muslim community:

Rape, adultery and fornication which had already been declared to be social crimes in Surah Al-Ahzab (vv. 15,16) are now made criminal offences and the one proven guilty is to be punished.

Muslims are enjoined to boycott adulterous men and women and are forbidden to have any marriage relations with them.

One who accuses another of adultery but fails to produce four witnesses, is to be punished with eighty lashes.

The law of Layan is enacted to provide the method for a husband to bear witness against his own wife in a case of adultery when there are no other witnesses, and also provides the wife a method to refute his testimony.

The Muslims are enjoined to learn this lesson from the incident of the slander about Sayyidah Aeysha, and advise the Muslims as follows: "You should be very cautious about the charges of adultery against people of good reputation, and instead of spreading such a rumor, you should refute and suppress them immediately." In this connection, a general principle is enunciated that the proper spouse for a pure man is a pure woman, for he cannot get along with a wicked woman for long, and the same is the case with a pure woman. The Muslims are admonished as follows: "When you know that the Prophet is the purest of all human beings, how could you believe that he could live with a wicked woman and exalt her as the most beloved of his wives? For it is obvious that an adulterous woman could not have been able to deceive a pure man like the Prophet. You should have considered the fact that the accuser is a mean person while the accused is a pure woman. This should have been enough to convince you that the accusation is not worth your attention.

Those who spread evil rumors and propagate wickedness in the Muslim community deserve punishment and not encouragement.

Relations in the Muslim community should be based on good faith and not on suspicion: everyone is innocent unless he/she is proved guilty.

People are forbidden to enter houses other than their own without seeking permission.

Both men and women are instructed to lower their gaze when they come in contact with each other.

Women are enjoined to cover their heads and breasts, not to display their beauty before other men except their servants or such relatives with whom their marriage is prohibited, hide their charms and not to put on jingling ornaments when they go out of their homes.

Marriage is encouraged and enjoined even for slaves, because unmarried people are more prone to indecency.

The institution of slavery is discouraged. Slave owners and other people are enjoined to give financial help to slaves to earn their freedom under the law of Mukatabat (contract).

Prostitution by slave girls is forbidden, for prostitution in Arabia was confined to this class alone.

Respect for privacy in home life is enjoined even for servants and children, including one's own. They are enjoined not to enter the private rooms of any man or woman without permission; especially in the morning, at noon and at night.

Elderly women are given the concession that they can set aside their head covers when they are inside their homes but should refrain from display of adornments.

The Muslims are encouraged to develop close relationships by taking their meals together. Nearest relatives and intimate friends are allowed to take their meals in each other's home without any formal invitation.

Clear differences between believers and hypocrites are stated to enable every Muslim to discriminate between the two. At the same time the community is bound together by adopting disciplinary measures in order to make it stronger and firmer and to discourage enemies from creating mischief in it.

The most conspicuous thing about this Surah is that it is free from the bitterness which inevitably follows such shameful and absurd attacks as the lies circulated about the wife of the Prophet. Instead of showing any wrath at this provocation, it prescribes laws and regulations. It contains reformative commandments and wise instructions that were needed at that time for the education and training of the newly formed Muslim community.

Surah 25. Al-Furqan

Period of Revelation

It appears from its style and subject matter that, like Surah A-Mu'minun, this Surah was revealed during the third stage of the Prophet's residence at Makkah.

Major Issues, Divine Laws, and Guidance

The Qur'an is the criterion to distinguish right from wrong.

Wrongdoers are those who reject the Truth, disbelieve the Rasool, and deny the Day of Judgement and life after death.

On the Day of Judgement those deities whom the mushrikin invoke beside Allah will deny any claim of divinity and hold the mushrikin responsible for their shirk.

On the Day of Judgement the disbelievers shall regret not adopting the Right Path.

The wisdom behind sending The Qur'an though a piecemeal revelation is explained.

Allah's commandment is given to make Jihad against unbelief with the Qur'an.

Characteristics of true believers are described.

Theme

Subject matter and topics of this Surah include the doubts and objections that were being raised by the disbelievers of Makkah against The Qur'an, the Prophethood of Muhammad (pbuh) and his teachings. Appropriate answers to those objections are given and the people are warned about the consequences of rejecting the Truth.
At the end of the Surah a description of the character of a true believer is given. This description might be summarized as follows: "Here is the criterion for distinguishing the genuine from the counterfeit. This is the noble character of those people who have believed in and followed the teachings of the Prophet and these are the kind of people that he is trying to produce through his training. You may compare these types of people with those Arabs who have not yet accepted the Message and are clinging to their ignorance and doing their utmost to defeat the Truth. Now decide for yourselves which of the two you prefer."

Surah 26. Ash-Shu'araa

Period of Revelation

This Surah was revealed during the middle stage of the Prophet's residence at Makkah. According to Ibn Abbas, Surah TuaHa was revealed first, then Surah Al-Waqi'ah, and then Surah Ash-Shu'ara. (Ruh-ul-Ma'ani, Vol. 19, p. 64). About Surah TuaHa it is well known that it was revealed before Sayyiduna Umar embraced Islam.

Major Issues, Divine Laws, and Guidance

Allah's address to the Prophet Muhammad (pbuh) that he should not fret himself to death with grief for the people's disbelief.

Story of Musa, Fir'on, and deliverance of the children of Israel.

Story of Ibrahim and his arguments against idol worshipping.

The fact that the mushrikin and their gods will both be toppled into hell.

Stories of Prophets Nuh, Hud, Saleh, Lut, Shu'aib (pbut) and their people.

The fact that the Qur'an is revealed in the Arabic language and is not brought by shaitans; as it is neither in their interest nor in their power to do so.

The fact that shaitans descend on those slandering sinners who listen to hearsay and are liars.

Theme

This Surah begins with words of consolation to the Prophet, as if to say: "Why do you fret for their sake? If these people have not believed in you, it is not because they have not seen any sign, but because they are obstinate. The whole earth is full of signs that can guide a seeker of truth to reality, but stubborn and misguided people have never believed even after seeing the signs, whether these were the signs of natural phenomena or the miracles of the prophets. Such people always stick to their erroneous creeds until the Divine scourge actually overtakes them." Then the discussion is summed up, saying "O disbelievers, if you really want to see signs, why do you insist on seeing those horrible signs that visited the doomed nations of the past? Why don't you appreciate the Qur'an which is being presented in your own language? Why don't you appreciate Muhammad (pbuh) and his companions? Can the revelations of the Qur'an be the work of a Shaitan or a Jinn? Does the recipient of the Qur'an appear to be a sorcerer? Are Muhammad and his companions no different from a poet and his admirers? Why don't you give up disbelief and search your hearts for the Truth? When in your hearts, you yourselves believe that the revelations of the Qur'an have nothing in common with sorcery and poetry, then you shall find out that you are wrong and unjust."

Surah 27. An-Naml

Period of Revelation

This Surah was revealed during the middle stage of the Prophet's residence in Makkah. According to the traditions narrated by Sayyiduna Ibn Abbas and Sayyiduna Jabir bin Zaid, "First, Surah Ash-Shu'ara was sent down, then Surah An-Naml, and then Surah Al-Qasas".

Major Issues, Divine Laws, and Guidance

The Qur'an is a guide and good news to the believers.

Prophet Musa's (pbuh) nine miracles were shown to Fir'on and his people.

Story of Prophet Sulaiman and the Queen of Sheba.

Stories of Prophets Saleh, and Lut (pbuh) and their people.

The disbelievers actually doubt Allah's power of creation.

A sign from the signs, and a scene from the scenes of Doomsday.

Those who accept guidance do so to their own good and those who reject and go astray, do so to their own peril.

Theme

This Surah consists of the following two discourses.
The theme of the first discourse is that the only people that can benefit from the guidance of The Qur'an and become worthy of the good promises made in it, are those who accept the realities of the universe presented in this Book, and then show obedience and submission in their practical lives. But the greatest hindrance for man's following this way, is the denial of the Hereafter. For it makes him irresponsible, selfish, and greedy in this worldly life, which in turn, makes it impossible for him to submit himself to God and to accept the moral restrictions on his lusts and desires.
After this introduction, three types of character have been presented: Examples of the first type are Fir'on (Pharaoh), his chiefs, the nation of Thamud and the people of Prophet Lut (pbuh) who were all heedless of the Hereafter and consequently had become the slaves of their desires. That's why they did not believe even after seeing miracles. Rather, they turned against those who invited them to goodness and piety. They persisted in their evil ways, which were abhorred by every sensible person. They did not heed the admonition even moments before they were overtaken by the scourge of Allah.
An example of the second type is Prophet Sulaiman (Solomon) (pbuh), who had been blessed by Allah with wealth, kingdom and grandeur far greater than the chiefs of the disbelievers of Makkah. But, since he regarded himself answerable before Allah and recognized that whatever he had was only due to Allah's bounty, he adopted righteousness and the attitude of obedience.
An example of the third type is the Queen of Sheba, who ruled over the most wealthy and well-known people in the history of Arabia. She possessed all those means of life which could cause a person to become proud and arrogant. Her wealth and possessions far exceeded the wealth and possessions of the Qureysh. She professed shirk, which was not only an ancestral way of life for her, but she had to follow it in order to maintain her position as a ruler. Therefore, it was much more difficult for her to give up shirk and adopt the way of Tawhid than it could be for a common mushrik. But when the Truth became evident to her, nothing could stop her from accepting it. Her deviation was, in fact, due to her being born and brought up in a polytheistic environment, not because of her being a slave to her lusts and desires. Her conscience was not devoid of the sense of accountability before Allah.
The theme of the second discourse is to draw the attention of the people to some of the most glaring and visible realities of the universe by asking questions such as: "Do the realities of the universe testify to the creed of shirk which you are following, or to the truth of Tawhid to which the Qur'an invites you?" After this the real malady of the disbelievers is pointed out, saying, "The thing which has blinded them and made them insensitive to every reality is their denial of the Hereafter. This same thing has rendered every matter and affair of life non-serious for them. For, according to them, when ultimately everything has to become dust, and the whole struggle of existence is to enjoy this worldly life then the truth and falsehood are equal and alike. Therefore, the question of whether one's system of life is based on right or wrong foundations becomes meaningless."
In conclusion, the invitation of the Qur'an to serve One God (Allah) is presented in a concise but forceful manner, and the people are admonished to accept this invitation as being to their advantage and rejection will be to their disadvantage. For if they deferred their faith before they saw those signs of Allah, after the appearance of which they would be left with no choice but to believe and submit. Then they should know that believing at that time will be of no avail.

Surah 28. Al-Qasas

Period of Revelation

As mentioned in the introduction to Surah An-Naml, according to Ibn Abbas and Jabir bin Zaid, Surahs Ash-Shu'ara, An-Naml and Al-Qasas were revealed one after the other during the middle stage of the Prophet's residence at Makkah.

Major Issues, Divine Laws, and Guidance

The story of Fir'on (Pharaoh) who plotted to kill all the male children of the Israelites. How Allah saved Musa (pbuh) and arranged for him to be brought up in Fir'on's own household.

Youth of Prophet Musa (pbuh), his folly of killing a man, his escape to Madyan, his marriage, his seeing a fire at Mount Tur, and his assignment as a Rasool to Fir'on.

The stories of prior generations are related in The Qur'an as an eye opener for the disbelievers to learn a lesson.

Unbiased Jews and Christians; when they hear The Qur'an, can recognize the Truth and feel that they were Muslims even before hearing it.

The Prophets cannot give guidance; it is Allah Who gives guidance.

The fact that on the Day of Judgement, disbelievers will wish that they had accepted guidance and became Muslims.

Allah has not allowed the mushrikin to assign His powers to whom they want.

The story of Qarun, the legendary rich man.

Allah's commandment that the revelation of The Qur'an is His mercy; a believer should let no one turn him away from it.

Theme

This Surah removes the doubts and objections that were being raised against the Prophethood of the Prophet Muhammad (pbuh) and invalidates the excuses which the unbelievers had for not believing in him. Then the story of the Prophet Musa (pbuh) is related to emphasize that Allah is All-Powerful and can provide the means for whatever He wills to do. He arranged for the child Musa, through whom Fir'on was to be removed from power, to be brought up in Fir'on's own house thus Fir'on would not know whom he was fostering.
The unbelievers wondered about Prophet Muhammad (pbuh) - how he could be blessed with Prophethood all of a sudden. This is explained through the example of the Prophet Musa (pbuh) who was given the Prophethood unexpectedly during a journey, while he himself did not know what he was going to be blessed with. In fact, he had gone to bring a piece of fire, but had returned with the gift of Prophethood.
The unbelievers were wondering why Allah would assign the Prophet Muhammad (pbuh) this mission without any special help or supernatural forces to aid him. Again, the example of the Prophet Musa (pbuh) is used to explain that a person from whom Allah wants to take some service always appears without any apparent helper or force behind him, yet he can put up with much stronger and better-equipped opponents. The contrast between the strengths of Musa (pbuh) and those of Fir'on is far more extreme than that between Muhammad (pbuh) and the Qureysh; yet the whole world knows who came out victorious in the end and who was defeated.
The unbelievers were referring to the Prophet Musa (pbuh) again and again, saying: "Why has Muhammad not been given the same which was given to Musa (pbuh)?" That is to say, the miracles of the Staff and the Shining Hand; as if to suggest that they would readily believe only if they were shown the kind of the miracles that Musa (pbuh) showed to Fir'on. The disbelievers are admonished, that those who were shown those miracles did not believe even after seeing the miracles. Instead they said: "This is nothing but magic," for they were full of stubbornness and hostility to the Truth just like the disbelievers of Makkah. Then a warning is given by citing the fate of those who disbelieved after witnessing those miracles. This was the background against which the story of the Prophet Musa was narrated and a perfect analogy is made in every detail between the conditions prevailing then in Makkah and those which were existing at the time of the Prophet Musa (pbuh).
In conclusion, the disbelievers of Makkah are admonished for mistreating those Christians who came to Makkah and embraced Islam after hearing the verses of the Qur'an from the Prophet. Instead of learning a lesson from their acceptance of Islam, the Makkans leader, Abu Jahl, humiliated them publicly. Then the real reason for not believing in the Prophet is mentioned. The disbelievers were thinking, "If we give up the polytheistic creed of the Arabs and accept the doctrine of Tawhid (Oneness of God), it will be an end to our supremacy in the religious, political and economic fields. As a result, our position as the most influential tribe of Arabia will be destroyed and we shall be left with no refuge anywhere in the land." This was the real motive of the chiefs of the Qureysh for their antagonism towards the Truth, and their doubts and objections were only a pretence invented to deceive the common people.

Surah 29. Al-Ankabut

Period of Revelation

This Surah was revealed shortly before the Muslims' migration to Habash during the middle stage of the Prophet's residence at Makkah during extreme persecution of the Muslims.

Major Issues, Divine Laws, and Guidance

Allah tests the Believers to see who is truthful and who is a liar.

Be kind to parents but do not obey them in matters of shirk (associating anyone else with Allah).

Those who say: "Follow us, we will bear your burden on the Day of Judgement," are liars.

The Prophet Nuh admonished his people for 950 years not to commit shirk.

The Prophet Ibrahim admonished his people not to commit shirk, for which they tried to burn him alive, but Allah saved him.

The Nations of 'Ad, Thamud, Madyan and Fir'on rejected the Rasools of Allah, as a result Allah destroyed them all.

Parable of those who take protectors other than Allah, is that of the dwelling of a spider and the fact that the weakest of all the dwellings is the dwelling of a spider.

Theme

This Surah strengthens the faith of sincere Muslims and admonishes those who were showing weakness in their faith. This Surah also addresses those questions which some young men were facing in those days, whose parents were urging them to abandon Islam and return to their ancestral religion.
The Muslims are instructed: "If you feel that the persecution has become unbearable for you, you should give up your homes instead of giving up your faith. Allah's earth is vast: seek a new place where you can worship Allah with full peace of mind."
The disbelievers are urged to understand Islam. The realities of Tawhid (Oneness of God) and the Hereafter are presented with rational arguments, shirk is refuted, and their attention is drawn towards the signs in the universe; they are told that all these signs conform to the teachings of the Prophet Muhammad (pbuh).

Surah 30. Ar-Rum

Period of Revelation

This Surah was revealed in 615 A. D., the year when the Romans were completely overpowered by the Persians, during the time of the Prophet's residence at Makkah. This was the same year in which the Prophet gave permission to the oppressed Muslims to migrate to Habsha.

Major Issues, Divine Laws and Guidance:

The Roman's (Christian's) defeat at the hands of Persians (pagans) was considered by Makkans a sign of the Muslim's defeat at the hands of Arab unbelievers.

Prophecy of the Roman's victory against Persians and the Muslims victory against the disbelievers.

Allah has originated the creation and He will resurrect the dead for final judgement.

Creation of Man, his Consort, Heaven, Earth, Language, Colors, Sleep, Quest for work, Lightening, Rain and Growth of vegetation are all signs from Allah.

Wrongdoers are those who are lead by their own appetite without real knowledge.

True Faith Vs. Sects and shirk.

Commandment to give relatives their due and take care of the poor and travellers in need.

Mischief in the land is due to Man's own misdeeds.

Allah told the Prophet: "O Prophet! You can not make the dead hear you."

Condition of Human Society at that time

The prediction made in the initial verses of this Surah is one of the most outstanding evidences of the Qur'an being the Word of Allah. Research Scholar Abul A'la Maududi narrated the historical background relevant to this Surah as follows:
"Eight years before the Prophet's advent as a Prophet, the Byzantine Emperor Maurice was overthrown by Phocus, who captured the throne and became king. Phocus first had the Emperor's five sons executed in front of him, and then had the Emperor killed and hung their heads in a thoroughfare in Constantinople. A few days after this, he had the empress and her three daughters also put to death. The event provided Khusrau Parvez, the Sassani king of Persia; a good moral excuse to attack Byzantine. Emperor Maurice had been his benefactor; with his help he had got the throne of Persia. Therefore, he declared that he would avenge his godfather's and his children's murder upon Phocus, the usurper. So, he started a war against the Byzantines in 603 A. D. and within a few years, putting the Phocus armies to rout in succession, he reached Edessa (modern, Urfa) in Asia Minor, on the one front, and Aleppo and Antioch in Syria, on the other. When the Byzantine ministers saw that Phocus could not save the country, they sought the African governor's help, who sent his son, Hercules, to Constantinople with a strong fleet. Phocus was immediately deposed and Hercules was made emperor. He treated Phocus as he had treated Maurice. This happened in 610 A. D., the year the Prophet was appointed to the Prophethood.
The moral excuse for which Khusrau Parvez had started the war was no more valid after the deposition and death of Phocus. Had the object of his war really been to avenge the murder of his ally on Phocus for his cruelty, he would have come to terms with the new Emperor after the death of Phocus. But he continued the war, and gave it the color of a crusade between Zoroastrianism and Christianity. The sympathies of the Christian sects (i. e. Nestorians and Jacobians, etc.) which had been excommunicated by the Roman ecclesiastical authority and tyrannized for years also went with the Magian (Zoroastrian) invaders, and the Jews also joined hands with them; so much so that the number of Jews who enlisted in Khusrau's army rose to 26,000.
Hercules could not stop this storm. The very first news that he received from the East after ascending the throne was that of the Persian's occupation of Antioch. After this, Damascus fell in 613 A. D. Then in 614 A.D., the Persians occupying Jerusalem, played havoc with the Christian world. Ninety thousand Christians were massacred and the Holy Sepulchre was desecrated. The Original Cross on which, according to Christian beliefs, Jesus had died, was seized and carried to Mada'in. The chief priest Zacharia was taken prisoner and all the important churches of the city were destroyed. How puffed up was Khusrau Parvez at this victory can be judged from the letter that he wrote to Hercules from Jerusalem. He wrote: "From Khusrau, the greatest of all gods, the master of the whole world : To Hercules, his most wretched and most stupid servant: 'You say that you have trust in your Lord. Why didn't then your Lord save Jerusalem from me?"
Within a year after this victory, the Persian armies overran Jordan, Palestine and the whole of the Sinai Peninsula and reached the frontiers of Egypt. In those very days, another conflict of a far greater historical consequence was going on in Makkah. The believers in One God, under the leadership of the Prophet Muhammad (may Allah's peace be upon him), were fighting for their existence against the followers of shirk under the command of the chiefs of the Qureysh, and the conflict had reached such a stage that in 615 A. D., a substantial number of the Muslims had to leave their homes and take refuge with the Christian kingdom of Habash, which was an ally of the Byzantine Empire. In those days the Sassani victories against Byzantine were the talk of the town, and the pagans of Makkah were delighted and were taunting the Muslims to the effect: "Look the fire worshippers of Persia are winning victories and the Christian believers in Revelation and Prophethood are being routed everywhere. Likewise, we, the idol worshippers of Arabia, will exterminate you and your religion."
These were the conditions when this Surah of the Qur'an was sent down, and in it a prediction was made, saying: "The Romans have been vanquished in the neighboring land and within a few years after their defeat, they shall be victorious. And it will be the day when the believers will rejoice in the victory granted by Allah." It contained not one but two predictions: First, the Romans shall be Victorious; and second, the Muslims also shall win a victory at the same time. Apparently, there was not a remote chance of the fulfillment of the either prediction in the next few years. On the one hand, there were a handful of the Muslims, who were being beaten and tortured in Makkah, and even till eight years after this prediction there appeared no chance of their victory and domination. On the contrary, the Romans were losing more and more ground every next day. By 619 A. D. the whole of Egypt had passed into Sassani hands and the Magian armies had reached as far as Tripoli. In Asia Minor they beat and pushed back the Romans to Bosporus, and in 617 A. D. they captured Chalcedony (modern, Kadikoy) just opposite Constantinople. The Emperor sent an envoy to Khusrau, praying that he was ready to have peace on any terms, but he replied, "I shall not give protection to the emperor until he is brought in chains before me and gives up obedience to his crucified god and adopts submission to the fire god." At last, the Emperor became so depressed by defeat that he decided to leave Constantinople and shift to Carthage (modern, Tunis). In short, as the British historian Gibbon says, even seven to eight years after this prediction of the Qur'an, the conditions were such that no one could even imagine that the Byzantine Empire would ever gain an upper hand over Persia, not to speak of gaining domination. No one could hope that the Empire, under the circumstances, would even survive.
When these verses of the Qur'an were sent down, the disbelievers of Makkah made great fun of them, and Ubayy bin Khalaf bet Sayyiduna Abu Bakr ten camels that the Romans would not be victorious within three years. When the Prophet came to know of the bet, he said, "The Qur'an has used the words bid-i-sinin, and the word bid in Arabic applies to a number up to ten. Therefore, make the bet for ten years and increase the number of camels to a hundred." So, Sayyiduna Abu Bakr spoke to Ubayy again and bet a hundred camels for ten years.
In 622 A. D., when the Prophet migrated to Madinah, the Emperor Hercules set off quietly for Trabzon from Constantinople via the Black Sea and started preparations to attack Persia from rear. For this he asked the Church for money, and Pope Sergius lent him the Church collections on interest, in a bid to save Christianity from Zoroastrianism. Hercules started his counter attack in 623 A. D. from Armenia. Next year, in 624 A. D., he entered Azerbaijan and destroyed Clorumia, the birthplace of Zoroaster, and ravaged the principal fire temple of Persia. Great are the powers of Allah, this was the very year when the Muslims achieved a decisive victory at Badr for the first time against the mushrikin. Thus, both the predictions made in Surah Rum were fulfilled simultaneously within the stipulated period of ten years.
The Byzantine forces continued to press the Persians hard and in the decisive battle at Nineveh, (627 A.D.) they dealt them the hardest blow. They captured the royal residence of Dast-Gerd, and then pressing forward, reached right opposite to Ctesiphon, which was the capital of Persia in those days. In 628 A. D., in an internal revolt, Khusrau Parvez was imprisoned and 18 of his sons were executed in front of him and a few days later, he himself died in prison. This was the year when the peace treaty of Hudeybiyah was concluded, which the Qur'an has termed as "the supreme victory", and in this very year Khusrau's son, Qubad II, gave up all the occupied Roman territories, restored the True Cross and made peace with Byzantine. In 628 A. D., the Emperor himself went to Jerusalem to instal the " Cross" in its place, and in the same year the Prophet entered Makkah for the first time after the Hijrah to perform the Umra-tul-Q'adah.
After this, no one could have any doubt about the truth of the prophecy of the Qur'an, with the result that most of the Arab polytheists accepted Islam. The heirs of Ubayy bin Khalaf lost their bet and had to give a hundred camels to Sayyiduna Abu Bakr Siddiq. He took them before the Prophet, who ordered that they be given away in charity, because the bet had been made at a time when gambling had not yet been forbidden by the Shari'ah; now it was forbidden. Therefore, the bet was allowed to be accepted from the belligerent disbelievers, but instruction given that it should be given away in charity and should not be brought in personal use".

Surah 31. Luqman

Period of Revelation

This Surah was revealed in the last years of middle stage of the Prophet's residence at Makkah. Its subject matter indicates that it was revealed in the same period when Surah 'Ankabut was revealed.

Major Issues, Divine Laws and Guidance:

The Qur'an is the Book of wisdom and a blessing for the righteous.

Luqman's advise to his son not to commit Shirk (to associate any one else with Allah in worship).

Rights of the mother and the parents.

Not to obey the parents if they ask you to commit shirk.

Islamic moral behavior and interaction.

The fact that the main reason of misguidance is the blind following of one's forefathers.

If all trees were pens and oceans an ink, Allah's words could not be put to writing.

Allah is the only reality, all others to whom people invoke besides Him are false.

O Mankind, fear that Day when not even a father shall avail his son, nor a son his father, let not Shaitan deceive you concerning this fact.

Theme

This Surah also advises the young converts to Islam that even though the rights of parents are paramount they are not to supersede the rights of Allah, they should not listen to the parents if they prevented them from accepting Islam, or compel them to revert to the creed of Polytheism.
This Surah also points out that Islam is not a new teaching which is being presented for the first time. The learned and wise people of the past ages said and taught the same message which The Qur'an is presenting today. In other words, it is as to say, "O People of Makkah: In your own area there lived a wise man, named Luqman, whose wisdom has been well known among you, whose proverbs and wise sayings are cited in your daily conversation and who is often quoted by your poets and orators. Now you should see precisely what creed and what morals he used to teach."

Surah 32. As-Sajda

Period of Revelation

This Surah was revealed during the initial stage of the middle period of the Prophet's residence at Makkah.

Major Issues, Divine Laws and Guidance

Al-Qur'an is beyond all doubts and is sent to warn those people to whom no Warner has come before.

On the Day of Judgement, the disbelievers shall believe but that belief will be of no benefit to them.

There is a special reward for those who forsake their beds and invoke their Rabb with fear and hope, and spend in charity.

Al-Qur'an is similar to the Book which was given to the Prophet Musa (Moses).

Theme

The main theme of this Surah is to remove doubts the people had concerning Tawhid, the Hereafter and the Prophethood, and to invite them to all these three realities. The disbelievers are asked to use their common sense and judge for themselves as to which of the things presented by The Qur'an are strange and novel: "Look at the administration of the heavens and the earth: consider your own creation and structure. Don't these things testify to the teaching which this Prophet is presenting before you in the Qur'an? Does the system of the universe point towards Tawhid or towards shirk? Does your intellect testify that the One Who has given you your present existence will not be able to create you once again?" Then a scene of the Hereafter has been depicted, the fruits of belief and the evil consequences of disbelief have been mentioned and the people exhorted to give up disbelief even before they meet their doom and accept the teaching of the Qur'an, which will be to their own advantage in the Hereafter. Then they are told that it is Allah's supreme Mercy that He does not seize man immediately for his errors to punish him finally and decisively. Instead he warns him beforehand by afflicting him with small troubles, hardships, calamities, losses and strokes of misfortune so that he may wake up and take admonition. Then they are told: "This is not the first novel event of its kind that a Book has been sent down upon a man from Allah. Before this the Book was sent to Musa (Moses), who you all know.
In conclusion, the Prophet is asked to say: " When the time comes for final Judgement regarding you and us, believing then will be of no benefit to you at all. Believe now if you want to save yourselves from punishment on the Day of Judgement."

Surah 33. Al-Ahzab

Period of Revelation

This Surah was revealed during the 5th year after Hijrah (migration) of the Prophet to Madinah. During that year, three important events took place: the Battle of the Trench or Al-Ahzab, the raid on Bani Quraizah (a Jewish tribe) and the Prophet's marriage with Sayyidah Zainab (the divorced wife of his adopted son Zaid bin Harithah).

Major Issues, Divine Laws and Guidance

Fear Allah and do not obey the unbelievers and the hypocrites.

Laws relating to:

Divorce

Status of an adopted son

By word of mouth, neither your wives become your real mothers nor your adopted sons your real sons.

Prophet's wives are declared to be the mothers of all believers.

Blood relations have greater claims than others in the Book of Allah.

Battle of the Trench (Ahzab)

Favors of Allah

Attitudes of the hypocrites

Non participants are declared to have no faith at all and that all their deeds are void.

The life of Prophet Muhammad (pbuh) is declared to be a model for all believers.

Admonition to the wives of the Prophet.

It is not befitting for the believers to have options in what has been decided by Allah and His Rasool.

Allah's commandment to marry the divorced wife of his adopted son.

The Prophet Muhammad (pbuh) is not the father of any of your men but a Rasool and Seal of the Prophethood.

The Prophet Muhammad (pbuh) is given special permission to marry more than four wives along with restriction of neither to marry any more nor to exchange any present wife after this commandment.

Etiquettes concerning the visits to the Prophet's household.

Allah Himself and His angels send blessings on the Prophet, and the believers are commanded to do the same.

Laws of Hijab (dress code) for women.

The trust of Allah was presented to the heavens, the earth and the mountains: they refused to take that responsibility but the man took it.

The Battle of the Trench Background

Soon after the battle of Uhud Bani Asad started making preparations for a raid on Madinah. The Prophet sent an army of 150 warriors under the command of Sayyiduna Abu Salmah (the first husband of Sayyidah Umme Salmah). This army took Bani Asad by surprise and made them run in a panic leaving all their possessions behind. After this, Bani An-Nadhir, a Jewish tribe, plotted to kill the Prophet but their plot was discovered in time. The Prophet ordered them to leave Madinah within ten days and warned that anyone who remained behind after that would be put to death. Abdullah bin Ubayy, the chief of the hypocrites of Madinah, encouraged them to defy the order and refuse to leave Madinah. He even promised to help them with 2,000 men, and assured them that the Bani Ghatfan from Najd also would come to their aid. As a result, Bani An-Nadhir refused to follow the order and said that they would not leave Madinah no matter what. As soon as the time limit of ten days come to an end, the Prophet laid siege to their quarters, but none of their supporters had the courage to come to their rescue. At last, they surrendered on condition that every three of them would be allowed to load a camel with whatever they could carry and go away leaving the rest of their possessions behind. Thus, the entire suburbs of the city, which were inhabited by the Bani An-Nadhir, their gardens, their fortresses and other properties fell into the hands of Muslims.
After this, the Prophet received information that the tribe of Bani Ghatfan was preparing for a war against Madinah. He marched against them with 400 Muslims and overtook them by surprise. As a result, they fled their houses without any struggle and took refuge in the mountains.
After this in the month of Sh'aban A. H. 4, the Prophet went to the place of Badr with 1500 Muslims to fight against Abu Sufyan, who had challenged the Prophet and the Muslims at the end of the Battle of Uhud, saying: "We shall again meet you in combat at Badr next year." The Prophet accepted his challenge. From the other side, Abu Sufyan left Makkah with an army of 2,000 men, but did not have the courage to march beyond the town of Marr-Az-Zahran, now known as Wadi Fatimah. The Prophet waited for him at Badr for eight days; the Muslims during these days did profitable business with a trading caravan. This incident helped in restoring the image of the Muslims that had been tarnished at Uhud. It also made the whole of Arabia realize that the Qureysh alone could no longer resist Muhammad (pbuh).

The Battle

The leaders of the Bani an-Nadhir, who had settled in Khayber after their banishment from Madinah, went around to the Qureysh, Ghatfan, Hudhail and many other tribes requesting them to gather all their forces and attack Madinah jointly. Thus, in Shawwal, A. H. 5, a very large army of the Arab tribes marched against the small city of Madinah. From the north came the Jews of Bani an-Nadir and Bani Qainuqah. From the east advanced the tribes of Ghatfan, Bani Sulaima, Fazarah, Murrah, Ashja, S'ad, Asad, etc. and from the south the Qureysh along with a large force of their allies numbering from ten to twelve thousand warriors. Had it been a sudden attack, it would have been disastrous. Before the enemy could reach Al-Madinah, the Prophet got a trench dug on the northwest of Madinah in six days and took up defensive positions with 3,000 warriors. Mount Salat was at their back, thick palm tree gardens were on their south, therefore, the enemy could not attack from those sides. The same was the case on the east side where there were lava rocks which were impassable for a large army to cross. The same was the case with the south- western side. The attack, therefore, could be made only from the eastern and western sides of the Uhud mountain, which the Prophet had secured by digging a trench. The disbelievers were not at all aware that they would have to encounter a trench outside Madinah. This kind of a defensive stratagem was unknown to the Arabs. Thus, they had to lay a long siege during winter for which they had not been prepared.
The only alternative that remained for the disbelievers was to incite the Jewish tribe of Bani Quraizah, who were living in the southeastern part of the city to rebel. The Prophet had a treaty with them that in case of an attack on Madinah they would defend the city along with them. As a result, the Prophet had made no defensive arrangement in that area and had even sent Muslim families to take shelter in the forts situated on that side of the city. The invaders perceived this weakness in the defenses of the Muslim army. They sent a Jewish leader of the Bani An-Nadhir to the Bani Quraizah and induced them to break the treaty and join the war against the Muslims. In the beginning, they refused saying that they had a treaty with Muhammad (pbuh) who had faithfully abided by it and given them no cause for complaint. But, when Ibn Akhtab said to them, "Look, I have summoned a united force of entire Arabia against him. This is a perfect opportunity to get rid of him, if you lose it, you will never have another opportunity," thus, the anti-Islamic mind prevailed over every moral consideration and they agreed to violate the treaty.
When the Prophet received this news, he at once asked the chiefs of the Ansar, to go and find out the truth. He advised them that if they found Bani Quraizah still loyal to the treaty, they should return and say so openly before the Muslim army; however, if they found that they were bent upon treachery they should only inform him so that the common Muslims would not panic. When inquired, Bani Quraizah openly told the chiefs: "There is no agreement and no treaty between us and Muhammad." At this they returned and submitted their report to the Prophet.
After ascertaining verification, the Prophet, at that critical moment, initiated peace negotiations with the warrior tribe of Bani Ghatfan offering them one third of the fruit harvest of Madinah in lieu of their withdrawal. But when he asked S'ad bin Ubadah and S'ad bin Muadh, chief of the Ansar for their opinion about the conditions of peace, they asked, "O Rasool of Allah: Is it your personal wish that we should agree on these conditions, or is it Allah's Command that we have no option but to accept it, or, are you proposing this only to save us from the enemy?" The Prophet replied, "I am proposing this only to save you: I see that the whole of Arabia has formed a united front against you. I want to divide the enemy." At this, the two chiefs protested saying, "Your honor, if you want to conclude this pact for our sake, please forget it. These tribes could not subdue us under tribute when we were polytheists. Now that we have the honor of believing in Allah and His Rasool, will they make us sink to this depth of ignominy? Let the sword be the arbiter till Allah passes His judgement between them and us." With these words, they tore up the draft for the treaty which had not yet been signed.
In the meantime Nu'aim bin Mas'ud, a member of the Ashja branch of the Ghatfan tribe, became a Muslim and came before the Prophet and submitted, "No one as yet knows that I have embraced Islam: You can take from me whatever service you please." The Holy Prophet replied: "Go and sow the seeds of discord among the enemy." So, first of all, Nu'aim went to the tribe of Quraizah with whom he was on friendly terms, and said to them, "The Qureysh and the Ghatfan can become wearied of the siege and go back, and they will lose nothing, but you have to live here with the Muslims. Just consider what your position will be if the matter turns out that way. Therefore, I would advise you not to join the enemy until the outsiders should send some of their prominent men as hostages to you." This had the desired effect upon the Bani Quraizah and they decided to demand hostages from the united front of the tribes. Then he went to the chiefs of the Qureysh and the Ghatfan and said to them, "The Bani Quraizah seem to be slack and irresolute. They may demand some men as hostages from you and then hand them over to Muhammad (upon whom be Allah's peace) to settle their affair with him. Therefore, be very firm and cautious in your dealing with them." This made the leaders of the united front suspicious of Bani Quraizah, and they sent them a message, saying, "We are tired of the long siege; let there be a decisive battle; let us, therefore, make a general assault simultaneously from both the sides." The Bani Quraizah sent back the word, saying, "We cannot afford to join the war unless you hand over some of your prominent men to us as hostages." The leaders of the united front became convinced that what Nu'aim had said was true. They refused to send hostages. And the Bani Quraizah, on the other side, also felt that Nu'aim had given them the correct counsel. Thus, the strategy worked: it divided the enemy against itself.

Victory granted by Allah without fight

The siege was prolonged for more than 25 days. It was winter, and supply of food and water and forage was becoming more and more scarce. Division in the camp was also a great strain on the state of morale of the besiegers. Then, suddenly one night, a severe windstorm accompanied by thunder and lightning hit the camp. It added to the cold and darkness. The wind blew over the tents and put the enemy in disarray. They could not withstand this severe blow of nature. They left the battleground during the night and returned to their homes. When the Muslims awoke in the morning, there was not a single enemy soldier to be seen on the battlefield. The Prophet, finding the battlefield completely empty, said: "The Qureysh will never be able to attack you after this: now you will take the offensive." This was a correct assessment of the situation. Not only the Qureysh but the united front of all the enemy tribes had made their final assault against Islam and had failed. Now they could no longer dare invade Madinah; now the Muslims were on the offensive.

Raid on Bani Quraizah

When the Prophet returned from the Trench, angel Gabriel came to him in the early afternoon with the Divine Command; the Muslims should not lay aside their arms without dealing with the Bani Quraizah. On receipt of this Command, the Prophet made the announcement: "Everyone who is steadfast in obedience should not offer his 'Asr Prayer till he reaches the locality of the Bani Quraizah." Immediately after this, he despatched Sayyiduna Ali with a contingent of soldiers as vanguard towards the Quraizah. When they reached there, the Jews climbed on to their roof tops and started hurling abuses on the Prophet and the Muslims, but their invectives could not save them from the consequences of their treachery. They had committed a breach of the treaty at the most critical moment of the war, joined hands with the invaders and endangered the entire population of Madinah. When they saw the contingent of Sayyiduna Ali, they thought that they had come only to overawe them. But when the whole Muslim army arrived under the command of the Prophet himself and laid siege to their quarters, they were very frightened. They could not stand the severity of the siege for more than two or three weeks. At last, they surrendered themselves to the Prophet on the condition that they would accept whatever decision Sayyiduna S'ad bin Muadh, the chief of the Aus, would give. They had accepted Sayyiduna S'ad as their judge because, in the pre-Islamic days, the Aus and the Quraizah had been confederates. They hoped that in view of their past ties, the people of the Aus also wished that Sayyiduna S'ad would treat their previous allies leniently. But Sayyiduna S'ad had just experienced and seen how the two Jewish tribes, who had been allowed to leave Madinah previously, had instigated the other tribes living around Madinah and summoned a united front of ten to twelve thousand men against the Muslims. He was also aware how treacherously this Jewish tribe had behaved on the occasion when the city was under attack threatening the safety of its entire population. He, therefore, decreed that all the male members of the Quraizah should be put to death, their women and children taken prisoners and their properties distributed among the Muslims. The sentence was carried out. When the Muslims entered their strongholds they found that these treacherous tribe had collected 1,500 swords, 300 coats of mail, 2,000 spears and 1,500 shields in order to join the war. If Allah had not helped the Muslims, all this military equipment would have been used to attack Madinah from the rear at a time when the polytheists were making preparations for a general assault on the Muslims after crossing the Trench. After this disclosure, there remained no doubt that the decision of Sayyiduna S'ad concerning those people, was the right decision.

Social Reforms

In this Surah, the Islamic laws pertaining to marriage and divorce were complemented; the law of inheritance was introduced, drinking and gambling were prohibited, and new laws and regulations concerning economic and social life were enacted.

Status of adopted children

The question concerning adoption was also addressed in this Surah. An adopted son was regarded as their own offspring by the Arabs at that time: he was entitled to inheritance; he was treated like a real son and real brother by the adopted mother and the adopted sister; he could not marry the daughter of his adopted father or his widow after his father's death. And the same was the case if the adopted son died or divorced a wife. The adopted father regarded the woman as his real daughter-in-law. This custom clashed in every detail with the laws of marriage and divorce and inheritance enjoined by Allah in Surahs Al-Baqarah and An-Nisa'. It made a person who could get no share in inheritance, entitled to it at the expense of those who were really entitled to it. It prohibited marriage between the men and the women who could enter into the contract of marriage. And, above all, it helped spread the immoralities which the Islamic Law wanted to eradicate. For a real mother, a real sister and a real daughter cannot be like the adopted mother, the adopted sister and the adopted daughter. When artificial relations endowed with customary sanctity are allowed to mix freely like the blood relations, evil is often the result. That is why the Islamic law of marriage and divorce, the law of inheritance and the law prohibiting adultery require that the concept and custom of regarding the adopted son as a real son should be eradicated. This concept however could not be uprooted by merely passing a legal order because centuries old prejudices and superstitions could not be changed by mere word of mouth. Therefore, a little before the Battle of the Trench, the Prophet was asked by Allah to marry Sayyidah Zainab, the divorced wife of his adopted son, Zaid bin Harithah (may Allah be pleased with him). The Holy Prophet acted on this Commandment during the siege of Bani Quraizah.

Defamatory remarks by the Jews, Pagans and Hypocrites

As soon as the marriage was contracted, there arose a storm of propaganda against the Prophet. The polytheists, the hypocrites and the Jews all were burning with jealousy at the Prophet's triumphs which followed one after the other. The way they had been humbled within two years after Uhud, in the Battle of the Trench, and in the affair of the Quraizah, had made them sore at heart. They had also lost hope that they could ever subdue him on the battlefield. Therefore, they seized the question of this marriage as a godsend blessing for them and thought they would put an end to his moral superiority, which was the secret of his power and success. Therefore, stories were concocted that Muhammad, God forbid, had fallen in love with his daughter-in-law, and when his son had come to know of this, he divorced his wife, and the father married his daughter-in-law. The propaganda, however, was absurd on the face of it. Sayyidah Zainab was the Prophet's first cousin. He had known her from childhood to youth. So, there could be no question of his falling in love with her at first sight. Then he himself had arranged her marriage with Sayyiduna Zaid under his personal influence, although her whole family had opposed it. They did not like that a daughter of the noble Qureysh should be given in marriage to a freed slave. Sayyidah Zainab herself was not happy at this arrangement. But everyone had to submit to the Prophet's command. The marriage was solemnized and a precedent was set in Arabia that Islam had raised a freed slave to the status of the Qureyshite nobility. If the Prophet had in reality any desire for Sayyidah Zainab, there was no need in marrying her to Sayyiduna Zaid. He himself could have married her.

The Laws of Hijab

The fact that the tales invented by the enemies of Islam also became topics of conversation among the Muslims, was a clear sign that the element of sensuality in society had crossed all limits. If this malady had not existed, it was not possible that people would have paid any attention whatever to such absurd stories about such a righteous and pure person like the Prophet. This was precisely the occasion when the reformative Commandments pertaining to the law of Hijab or Purdah were first introduced in the Islamic society. These reforms were introduced in this Surah and complemented a year later in Surah An-Nur, when slandering remarks were made on the honor of Sayyidah 'Aeysha.

Surah 34. Saba

Period of Revelation

The exact period of its revelation is not known from any reliable tradition. It appears to be the early Makkan period when persecution had not yet become tyrannical and the Islamic movement was being suppressed only by ridicule, rumor mongering, false allegations and casting of evil suggestions in the people's minds.

Major issues, Divine Laws and Guidance

The Day of Resurrection is sure to come for Allah's Judgement to reward the believers and punish the disbelievers.

Those who do not believe in the hereafter are doomed.

The mountains and birds used to sing Allah's praises with the Prophet Dawood.

Allah subjected the winds and Jinns to the Prophet Sulaiman.

Intercession before Allah can not avail anyone except for whom He permits.

Muhammad (pbuh) is sent as a Rasool for the whole of mankind.

Wealth and children are a test to whom they are given.

Whatever you spend in charity, Allah will pay you back in full.

The truth has come, falsehood neither originates nor restores anything.

On the Day of Judgement disbelievers will wish that they were believers.

Theme

This Surah deals with those objections of the disbelievers which they were raising against the Prophet's message of Tawhid and the Hereafter, and about his Prophethood, mostly in the form of allegations, taunts and mockery. These objections have been answered in the form of instructions, admonition and warning about the evil consequences of their stubbornness. The stories of the Sabians and the Prophets David and Solomon have been cited as to say: "You have both these historical precedents before you. On the one hand, there were the Prophets David and Solomon, who had been blessed by Allah with great powers and such grandeur and glory as had been granted to hardly any one of the like before them. In spite of this, they were not proud and arrogant, but remained grateful servants of their Rabb. On the other hand, were the people of Saba, who, when blessed by Allah, became proud, and were consequently so thoroughly destroyed and dispersed that they were remembered only in myths and legends. With these precedents in view, you may see and judge for yourselves as to which type of life is better: the one which is built on belief in Tawhid, the Hereafter and the attitude of gratefulness to Allah, or the one which is based on disbelief, shirk, denial of the Hereafter and the worship of materialism."

Surah 35. Fatir

Period of Revelation

This Sarah was revealed in the middle of Makkan period when antagonism had grown quite strong and every sort of mischief was created by the disbelievers to frustrate the mission of the Prophet.

Major Issues, Divine Laws and Guidance

None can award or withhold blessings besides Allah.

Shaitan is your enemy, so take him as such.

The person who considers his evil deeds to be good deeds cannot be guided to the right path.

Real honor is in being obedient to Allah.

Mankind is in need of Allah while He is not in need of anyone.

None can make those who are buried in the grave hear you.

Those who recite Al-Qur'an, establish Salah and give Zakah may hope for Allah's blessings and reward.

Allah has not sent any Book which has a provision of shirk (worshipping anyone else besides Allah).

Plotting evil recoils none but the author of it.

If Allah was to punish people for their wrong doing, He would have not left even an animal around them.

Theme

This discourse warns and admonishes the people of Makkah and their chiefs for their antagonistic attitude towards the Prophet's message of Tawhid, as to say: "O foolish people, the way to which this Prophet is calling you is for your own benefit. Your anger, your tricks, your conspiracies and designs to frustrate the message or him are against your own benefit. If you do not listen to him, you will be harming your own selves, not him. Just consider and ponder over what he preaches:

He repudiates shirk. If you look around carefully, you will yourself realize that there is no basis for shirk.

He presents the Doctrine of Tawhid. If you use your common sense, you will come to the conclusion that there is no being beside Allah, the Creator of the Universe, which might possess divine attributes, powers and authority.

He tells you that you have not been created to be irresponsible in this world and that you have to render an account of your deeds before your God.

He tells you that there is life after the life of this world when everyone will meet the consequences of what he has done here. If you think, you will see that your doubts about it are absolutely baseless. Don't you see the phenomenon of creation and reproduction of day and night? How can then your own recreation be impossible for God Who created you from an insignificant sperm?

Doesn't your own intellect testify that good and the evil cannot be alike? Think and judge for yourselves as to what is reasonable: should good and evil meet with same fate and end up as dust, or should good be rewarded and the evil be punished?

Now, if you do not admit and acknowledge these rational and reasonable arguments and do not abandon your false gods, the Prophet will not lose anything, rather, it is you who will suffer the consequences. The Prophet's responsibility is only to make the truth plain to you, which he has done."

Surah 36. Ya-Sin

Period of Revelation

This Surah was revealed during the last stage of the Prophet's residence at Makkah.

Major Issues, Divine Laws and Guidance

Al-Qur'an is revealed by Allah to warn people and establish a charge-sheet against the disbelievers.

Allah has created all things in pairs.

The day, night, sun and moon; all are being regulated by Allah.

Scenes from the Day of Judgement:

Allah's greetings to the residents of Paradise.

Allah's address to the criminal sinners.

Hands and feet shall bear witness.

All human beings shall be raised back to life again on the Day of Judgement for accountability of their deeds.

Theme

The object of this discourse is to warn the unbelievers about the consequences of not believing in the Prophethood of Muhammad (may Allah's peace and blessings be upon him) and of resisting and opposing it with tyranny, ridicule and mockery. Arguments are also given about Tawhid (the Oneness of God), Risalat Prophethood) and the Hereafter from the signs of the universe and the use of common sense.
Imam Ahmed, Abu Daud, Nasai, Ibn Majah and Tabarani have related on the authority of Sayyiduna Ma'qil bin Yasar that the Prophet said: "Surah Ya-Sin is the heart of The Qur'an." This is similar to describing the Surah Al-Fatiha as the Umm-al-Qur'an (the essence or core of the Qur'an), because Al-Fatiha contains the sum and substance of the teaching of the whole Qur'an. Surah Ya-Sin has been called the throbbing heart of the Qur'an because it presents the message of the Qur'an in a most forceful manner which breaks the inertness and stirs the spirit of man to action. Imam Ahmed has also related that the Prophet said: "Recite Surah Ya-Sin to the dying ones among you." The objective is to refresh the dying person's memory about Islam and also bring before him a complete picture of the Hereafter so that he may know what stages he will have to pass after crossing the stage of this worldly life. In view of this, it would be desirable that, along with the recitation of the Surah Ya Sin, its translation is also read for the benefit of the person who does not know Arabic so that the purpose of the admonition is duly fulfilled.

Surah 37. As-Saffat

Period of Revelation

This Surah was revealed in the last stage of the middle Makkan period when the Prophet and his Companions were passing through very difficult and discouraging circumstances.

Major Issues, Divine Laws and Guidance

Allah Himself testifies that your God is one and the shaitans do not have any access to the exalted assembly of angels.

Life in the hereafter and the Day of Judgement are real.

Scenes from the Day of Judgement:

Dialogue between the followers and the leaders who mislead them.

A view from the scenes of Paradise.

An sample of conversation between the residents of Paradise.

A view from the scenes of Hell.

Prayer of the Prophet Nuh and Allah's response.

The Story of the Prophet Ibrahim:

He questioned his people for worshipping idols.

His people threw him in the furnace, but Allah saved him.

He prayed for a son and Allah granted him a son.

Allah tested by asking him to offer the sacrifice of his only son and he passed the test.

Risalat (Prophethood) of Musa, Haroon, Ilyas and Lut, peace be upon them all.

Story of Prophet Yunus (Jonah).

Allah has promised to help His Rasools and His devotees.

Theme

The disbelievers of Makkah have been severely warned for their attitude of mockery and ridicule towards the Prophet's message of Tawhid and the Hereafter, and for their utter refusal to accept and acknowledge his claim to Prophethood. In the end, they have been plainly warned that the Prophet, whom they are mocking and ridiculing, will overwhelm them in spite of their power in the very courtyards of their houses. Brief and impressive arguments have been given about the validity of the doctrines of Tawhid and the Hereafter. Criticism has been made of the creed of the Mushrikin to show the absurdity of their beliefs; they have been informed of the evil consequences of their deviations, which have been contrasted with the splendid results of the faith and righteous acts. Then, in continuation, precedents from past history have been cited to show how Allah had treated His Prophets and their followers, how He has been favoring His faithful servants and punishing their deniers and rejecters.
The most instructive of historical narratives presented in this Surah is the importance of the pious life led by the Prophet Ibrahim, who became ready to sacrifice his only son as soon as he was asked by Allah to do so. In this, there was a lesson not only for the disbelieving Qureysh who were proud of their blood relationship with him, but also for the Muslims who had believed in Allah and His Messenger. By narrating this event they were told about the essence and the real spirit of Islam, and how a true believer should be ready to make sacrifices for the pleasure of Allah. The believers are given the good news that they should not be disheartened at the hardships and difficulties that they had to encounter in the beginning, for in the end, they will attain dominance. The bearers of falsehood, who appeared to be dominant at the time, would be overwhelmed and vanquished at the hands of the Muslims. A few years later, the turn of events proved that it was not an empty consolation but an inevitable reality of which the believers were foretold in order to strengthen their hearts.

Surah 38. Sad

Period of Revelation

According to some traditions this Surah was revealed in the 4th year of the Prophethood after Sayyiduna Umar embraced Islam which happened after the migration to Habash. Yet, other traditions indicate that it was revealed during the last illness of Abu Talib, the uncle of the Prophet, i.e. the 10th or 11th year of the Prophethood.

Major Issues, Divine Laws and Guidance

Al-Qur'an is full of admonition. The disbelievers are in sheer arrogance for calling the Prophet a liar.

Story of the Prophet Dawood:

The mountains and birds used to sing the rhymes of Allah with him.

The litigants who came to him for a decision.

The fact that Allah has not created the heavens and earth in vain.

Story of the Prophet Sulaiman:

His inspection of steeds which were to be used in Jihad.

His prayer to grant him a kingdom similar of which may not be granted to any one.

Story of Ayub, his sickness, patience and relief.

The mission of the Prophet:

Warn the people

Declare that there is no divinity except Allah.

Story of Adam and disobedience of Iblees (Shaitan).

Here is a resume of the traditions related by Imam Ahmed, Nasai, Tirmidhi, Ibn Jareer, Ibn Abi Shaibah, Ibn Abi Hatim, Muhammad bin Ishaq and others:

History

When Abu Talib fell ill, and the Qureysh chiefs knew that the end of his life was near, they held consultations and decided to approach the old chief with the request that he should solve the dispute between them and his nephew. They feared that if Abu Talib died and then they subjected Muhammad (pbuh) to harsh treatment after his death, the Arabs would taunt them, saying, "They were afraid of the old chief as long as he lived, now that he is dead, they have started mistreating his nephew." At least 25 of the Qureysh chiefs including Abu Jahl, Abu Sufyan and Umayyah bin Khalaf went to Abu Talib. First, they put before him their usual complaints against the Prophet as usual, then said, "We have come to present before you a just request and it is this : let your nephew leave us to our religion, and we shall leave him to his. He may worship whomever pleases: we shall not stand in his way in this matter; but he should not condemn our gods and should not try to force us to give them up. Please tell him to make terms with us on this condition". Abu Talib called the Prophet and said, "Dear nephew, these people of your tribe have come to me with a request. They want you to agree with them on a just matter so as to put an end to your dispute with them." Then he told him about the request of the chiefs of the Qureysh. The Prophet replied, "Dear uncle: I shall request them to agree upon a thing which, if they accept, will enable them to conquer the whole of Arabia and subject the non-Arab world to their domination. "Hearing this the people were first confounded; they did not know how they should turn down such a proposal. Then, after they had considered the matter, they replied: "You speak of one word: we are prepared to repeat ten others like it, but please tell us what it is." The Prophet said: La-Ilah-ill-Allah. At this they got up all together and left the place saying what Allah has narrated in the initial part of this Surah.

Theme

The Surah begins with a review of the aforesaid meeting and the discourse is based on the dialogue between the Prophet and the disbelievers. Allah says that the actual reason for their denial is not because of any defect in the message of Islam, but their own arrogance, jealousy and insistence on following their ancestors blindly. They are not prepared to believe in a man from their own clan as a Prophet of God and follow him. After describing the stories of nine Prophets, one after the other, Allah has emphasized the point that His law of justice is impartial and that only the people of right attitude are acceptable to Him, that He calls to account and punishes every wrongdoer whoever he be, and likes only those people who do not persist in wrongdoing but repent as soon as they are informed about it, and pass their life in the world keeping in mind their accountability to Allah in the Hereafter.
In conclusion, mention has been made of the story of Adam and Iblees (Shaitan), which is meant to tell the disbelieving Qureysh that the same arrogance and vanity which was preventing them from bowing before Muhammad (pbuh) had prevented Iblees also from bowing before Adam. Iblees felt jealous of the high rank that Allah had given to Adam and was cursed when he disobeyed His Command. Likewise, "You, O people of Qureysh, are feeling jealous of the high rank that Allah has bestowed on Muhammad (pbuh) and are not prepared to obey him whereas Allah has appointed him as His Rasool. Therefore, you will be doomed ultimately to the same fate as that of Shaitan."

Surah 39. Az-Zumar

Period of Revelation

This Surah was revealed in the early stages before permission was granted to the Muslims, who were being persecuted, to migrate to Habash. Some traditions provide the explanation that this verse was sent down in respect of Sayyiduna Ja'far bin Abi Talib and his companions when they made up their mind to emigrate to Habash. (Ruh al-Maani, vol. XXII, p. 226).

Major Issues, Divine Laws and Guidance

The mushrikin try to justify their worship of saints saying: "It brings us closer to Allah."

On the Day of Judgement no one shall bear the burden of others.

Believers who cannot practice their faith should migrate to other place where they can.

The real losers are those who lose their souls and families on the Day of Judgement.

No one can rescue the one against whom the sentence of punishment has been decreed.

Al-Qur'an is consistent yet it repeats the teachings in different ways.

Allah has cited every kind of example in Al-Qur'an so that people may learn a lesson.

Who can be more wicked than the one who invents a lie against Allah.

Those who have transgressed against their souls should not despair of Allah's mercy, they should repent while they can.

On the Day of Judgement everyone's Book of Deeds shall be laid open and justice shall be done with all fairness.

Theme

The entire Surah is a most eloquent and effective address which was given before the emigration to Habash, in an environment filled with tyranny and persecution, ill-will and antagonism, in Makkah. The disbelievers are told that they should not pollute their worshipping of God with the worship of any other deity. The truth of Tawhid and the excellent results of accepting it, the falsehood of shirk and the evil consequences of following it, have been explained in a very forceful way so that the people might give up their wrong way of life and return to the mercy of their Rabb. The believers are also instructed, as to say: "If a place has become narrow for the worship and service of Allah, His earth is vast; you may emigrate to some other place in order to save your faith; Allah will reward you for your patience."

Surah 40. Al-Mu'min

Period of Revelation

This Surah was revealed after Surah Az-Zumar and according to Ibn' 'Abbas and Jabir bin Zaid, its present position in the order of the Surahs in the Qur'an is the same as its chronological order.

Major Issues, Divine Laws and Guidance

The angels who bear the throne of Allah pray for those humans who repent and follow the right way.

A scene from the Day of Judgement.

Allah knows the furtive looks and secret thoughts.

Story of the Prophet Musa, Fir'on, Haman and Qarun.

An excellent speech of one of the relatives of Fir'on in favor of the Prophet Musa.

Fir'on plotted against that relative, who was a believer, but Allah saved him and destroyed the people of Fir'on, and now they are presented before the fire of Hell every morning and evening.

Allah says; "Call me, I will answer your prayers."

No one has the right to be worshipped except Allah, the Creator and the Rabb of the world.

Those who argue about the revelations of Allah will soon find out the Truth.

Allah has sent many Rasools before Muhammad (pbuh): of them some are mentioned in the Qur'an and some are not.

Belief after seeing the scourge of Allah is of no avail to the disbelievers.

Theme

The disbelievers were creating every kind of suspicion and misgiving in the minds of the people about the teachings of the Qur'an, the message of Islam and the Prophet. They were also preparing the groundwork for the assassination of the Prophet Muhammad (pbuh).
As for an answer to the conspiracies of murder, the story of a Believer from the people of Fir'on (Pharaoh) has been cited. The disbelievers are warned that if they do not desist from wrangling against the Revelations of Allah, they will be doomed to the same fate as the nations of the past and they shall be given even worse torment in the Hereafter. At that time, they will repent, but it will be too late.

Surah 41. Ha-Mim

Period of Revelation

According to authentic Traditions, this Surah was revealed after Sayyiduna Hamzah embraced Islam and before Sayyiduna Umar embraced Islam during the early stages of the Prophet's residence at Makkah.

Major Issues, Divine Laws and Guidance

The Qur'an is revealed to give admonition.

Woe to those who deny the Hereafter and do not pay Zakah (charity).

Story of the creation of earth, mountains, seas, skies and heavens.

Example of Allah's scourge upon the nations of 'Ad and Thamud.

On the Day of Judgement, man's own ears, eyes and skin will bear witness against him relating to his misdeeds.

Those who say their God is Allah and stay firm on it, have angels assigned for their protection.

The best in speech is the one who calls people towards Allah, does good deeds and says, "I am a Muslim."

The message which is revealed to the Prophet Muhammad (pbuh) is the same message which was revealed to prior Prophets.

The Qur'an is a guide and healing for the believers. It is similar to the Book given to the Prophet Musa (Moses).

On the Day of Judgement, all those gods to whom people worshiped besides Allah, shall vanish.

Have you considered that if The Qur'an is really from Allah and you deny it, what will happen to you!

Theme

The disbelievers had given clear notice to the Prophet to the effect, "You may continue your mission of inviting the people to yourself, but we will go on opposing you as hard as we can to frustrate your mission." To accomplish this objective they had devised a plan that whenever the Prophet or one of his followers would try to recite The Qur'an before the people, they would at once make so much noise that no one could hear anything.
They were saying: "If an Arab presents a discourse in Arabic, what could be the miracle in it? Arabic is his mother tongue. Anyone could compose anything that he pleased in his mother tongue and then make the claim that he had received it from God. A miracle would be if the person would suddenly arise and make an eloquent speech in a foreign tongue which he did not know. Then only could one say that the discourse was not of his own composition, but a revelation from God."
In response to this, this Surah has clearly stated: "This Qur'an is an unchangeable Book and you can not defeat it by your noise and falsehoods. Whether falsehood comes from the front or makes a secret and indirect attack from behind, it cannot succeed in refuting it. Now that the Qur'an is being presented in your own language so that you may understand it, you say that it should have been revealed in some foreign language. But had We sent it in a foreign language, you yourselves would have said: What a joke! The Arabs are being given guidance in a non-Arabic language, which nobody understands. In fact you have no desire to obtain guidance. You are only inventing new excuses for not affirming the faith. Have you ever considered that if this Qur'an is really from Allah, then what fate you would meet by denying and opposing it?"

Surah 42. Ash-Shura

Period of Revelation

This Surah's period of revelation is not known from any authentic tradition, however, it appears from its subject matter that this Surah was sent down after Ha-M'im As-Sajdah / Fussilat, for it seems to be, in a way, a supplement to it. In Surah Ha-M'im As-Sajdah the Qureysh chiefs were taken to task for their deaf and blind opposition in order to show those who live in Makkah and in its outskirts and had any sense of morality and nobility left in them, how unreasonable those chiefs were in opposing Muhammad (pbuh). Yet, how serious he was in everything he said, how rational was his standpoint and how noble was his character and conduct? Immediately after that warning this Surah was sent down to provide teaching and instruction, and made the truth of the Prophet's message plain in such an impressive way that anyone who loves the truth could not help but to accept His message.

Major Issues, Divine Laws and Guidance

The Heaven might have broken apart from above those who elevate Allah's creatures to His level if angels were not begging for forgiveness for the residents of Earth.

Islam is the same religion which was enjoined on Nuh, Ibrahim, Musa, and Isa. They were all ordained to establish Deen-al-Islam and do not create divisions in it.

He who desires the harvest in the Hereafter shall be given manyfold and he who desires it in this life shall be given a portion here but shall have no share in the Hereafter.

Whatever inflictions befall upon people, are the result of their own misdeeds.

True believers are those who establish Salah, give charity and defend themselves when oppressed.

The real losers are those who will lose on the Day of Resurrection.

It is Allah who gives daughters and sons as He pleases.

It is not vouchsafed for any human being that Allah should speak to him face to face.

Theme

This discourse, as depicted in Tafheem-ul-Qur'an, begins in a way as if to say: "Why are you expressing surprise and amazement at what Our Prophet is presenting before you? What he says is not new or strange, nor anything novel, which is being presented for the first time in history: that Revelation should come down to a man from God and he should be given instructions for the guidance of mankind. Allah has been sending similar Revelations with similar instructions to former Prophets. It is not surprising that the Owner of the Universe should be acknowledged as the Deity and Ruler, but what is strange is that one should accept another as divine and deity in spite of being His subject and slave. You are being angry with him who is presenting Tawhid before you, where as the shirk that you are practicing with regard to the Master of the Universe is such a grave crime as may cause the heavens to break asunder. The angels are amazed at this boldness of yours and fear that the wrath of Allah might descend on you any moment."
After this, the people have been told that a person's being appointed to the Prophethood and his presenting himself as a Prophet does not mean that he has been made master of people's destinies and he has come to the world with that very claim. Allah has kept destiny in His own hands. The Prophet has come only to arouse the heedless and guide the strayed ones to the Right Path. To call to account those who do not listen to him and to punish or not to punish them is Allah's own responsibility and not a part of the Prophet's work. Therefore, they should take it out of their head that the Prophet has come with a claim similar to those that are made by their so called religious guides and saints to the effect that he who would not listen to them, or would behave insolently towards them, would be burnt to death: In this very connection, the people have also been told that the Prophet has not come to condemn them but he is their well wisher; he is warning them that the way they are following will only lead to their own destruction.
Then an answer has been given to the question: Why didn't Allah make all human beings righteous by birth, and why did He allow the difference of viewpoint owing to which people start following each other in thought and action? After this, it has been explained that the way of life presented by the Prophet Muhammad (pbuh) is that Allah Almighty is the Creator, Master and real Patron of the Universe and Man. He Alone is Man's Ruler, He Alone has the right to give Man Faith (Din) and Law (system of belief and practice) and judge the disputes of man and tell what is Truth and what is falsehood. No other being has any right whatever to be man's lawgiver. In other words, like natural sovereignty, the sovereignty with regard to lawmaking also is vested only in Allah. No man or creature, apart from Allah, can be the bearer of this sovereignty. And if a person does not recognize and accept this Divine rule of Allah, it is merely futile for him to recognize the natural sovereignty of Allah.
On this very basis has Allah ordained a Din (True Religion) for Man from the very beginning. It was one and the same Religion that was vouchsafed in every age to all the Prophets. No Prophet ever founded any separate religion of his own. The same one Religion has been enjoined by Allah for all Mankind since the beginning of creation, and all the Prophets have been following it and inviting others to follow it.
This Religion and Creed was not sent so that man may rest contentedly only with believing in it, but it was sent with the purpose and intention that it alone should be introduced, established and enforced in the world, and no man made religion should prevail in Allah's earth apart from His Religion. The Prophets had not been appointed only to preach this Religion, but to establish it in the world.
This same religion is the original religion of mankind, but after the death of the Prophets, selfish people created new creeds by creating schisms for vested interests due to self-conceit, vanity and ostentation. All the different religions and creeds found in the world today have resulted from corruption of the original Divine Truth.
Now, the Prophet Muhammad (upon whom be Allah's peace,) has been assigned to present before the people the same and original Religion in place of the various practices and artificial creeds and man made religion, and may try to establish the same. Of this, if instead of being grateful, you feel angry and come out to fight him, it is your folly; the Prophet will not abandon his mission only because of your foolishness. He has been enjoined to adhere to his faith at all costs and to carry out the mission to which he has been appointed. Therefore, the people should not cherish any false hope that in order to please you he would cater to the same whims and superstitions of ignorance which has corrupted Allah's Religion before.

That the Prophet was wholly unaware of this concept of the "Book" or the True Faith during the first forty years of his life and then his sudden appearance before the people with those two things, is a manifest proof of his being a Prophet.

His presenting his own teaching as the teaching of God does not mean that he claims to have spoken to God, face to face, but God has conveyed to him this Guidance, as in the case of all other Prophets, in three ways: He speaks to His Prophets either through Revelation, or from behind a veil, or He sends an angel with the message. This thing was clarified so that the opponents of the message did not have an opportunity of accusing the Prophet of claiming to have spoken to God, face to face, and the lovers of the truth should know by what methods Allah gave instruction to the man whom He had appointed to the mission of Prophethood.

Surah 43. Az-Zukhruf

Period of Revelation

This Surah's period of revelation is not known from any authentic tradition, however, it appears that it was revealed in the same period in which the Surahs Al-M'umin, As-Sajdah and As-Shura were sent down. It appears that the revelation of this series of the Surahs began when the disbelievers of Makkah were planning to assassinate the Prophet. They were holding consultations day and night in their assemblies relating to this issue. An attempt of assassination had also been made as is clearly referred in vv. 79-80.

Major Issues, Divine Laws and Guidance

Al-Qur'an is a transcript from the Mother-Book which is in Allah's keeping.

Supplication before riding a conveyance.

Creed of the mushrikin that angels are female divinities is false.

An example of the Prophet Ibrahim who recognized the Oneness of Allah and rejected the shirk using merely his common sense and observing His signs from nature.

If it were not that all mankind will become one race of unbelievers, Allah would have given the unbelievers houses which were made with sterling silver.

He who turns away from the remembrance of Allah, Allah appoints a Shaitan to be his intimate friend.

Hold fast to The Qur'an if you want to be rightly guided.

The Prophet Isa (Jesus) was no more than a mortal whom Allah favored and made an example for the children of Israel.

O Prophet tell the Christians: "If Allah had a son, I would have been the first one to worship him."

Theme

In this Surah, a forceful criticism has been made of the Qureysh and other Arab's creeds and superstitions of ignorance. The disbelievers were admitting the fact that the Creator of the earth, the heavens, themselves and their deities is only Allah. They also knew and admitted that the blessings they were benefiting from, had been bestowed by Allah; yet they insisted on making others associates of Allah in His Godhead. They believed that the angels were goddesses; they had carved their images as females; they adorned them with female dresses and ornaments, and called them daughters of Allah: they worshipped them and invoked them for the fulfillment of their needs. They had no answer to the question as to how do they knew that the angels were female? When they could not find the basis for their claims and superstitions, they presented the pretence of destiny and said: "Had Allah disapproved our these practices, we could not have worshipped these deities." Whereas the means of finding out whether Allah had approved of something or not, are His Books and not those things which are happening in the world according to His Will. For under His Will not only idol worship but crimes like theft, adultery, robbery, murder, etc. also are being committed. Can this argument be used to justify crime and evil in the world?
When they were asked: "Have you any other authority, apart from this wrong argument, for the polytheism of yours?" They replied: "The same has been the practice since the time of our forefathers." In other words this, in their opinion, was a strong enough argument for a creed's being right and true, whereas the Prophet Ibrahim, being the descent of whom was the only basis of their pride and distinction, had rejected the religion of his elders left his home, and had discarded every such blind imitation of his forefathers which did not have the support of any rational argument.
After criticizing each practice of ignorance of the disbelievers and rejecting it with rational arguments, this discourse has pointed out: " Allah has neither any offspring, nor are there separate gods for the earth or heavens, nor is there any intercessor who may be able to protect the disbelievers from Allah's punishment. Allah is far above from having a child. He Alone is the God of the whole universe: all others are His servants."

Surah 44. Ad-Dukhan

Period of Revelation

This Surah's period of revelation could not be determined from any authentic tradition, but the internal evidence of the subject matter shows that this Surah was sent down in the same period in which Surah Zukhruf which is the middle stage of the Prophet's residence at Makkah when the whole land was overtaken by such a terrible famine that the people were sorely distressed. At last some of the Qureysh chiefs, including Abdullah bin Mas'ud and Abu Sufyan, came to the Prophet and requested him to pray to Allah to deliver his people from that calamity. This Surah was sent down at that occasion.

Major Issues, Divine Laws and Guidance

Allah has revealed this Qur'an in the blessed night (Layl-tul-Qadr) in which all matters are decided wisely by His command.

The Qur'an by itself bears the clear testimony that it is not the composition of a man but of Allah, Rabb of the worlds.

Lessons to be learned from the story of the Prophet Musa and the people of Fir'on.

Allah delivered the children of Israel and chose them over the nations of the world inspite of their weaknesses.

The Day of sorting out is the time appointed for the Resurrection of mankind.

Food and drink for the sinners in Hell compared to food and entertainment for the righteous in paradise.

Theme

This Surah was revealed for the admonition and warning of the people of Makkah stating: "The Hour when Allah, out of sheer mercy, decided to appoint a Rasool and send His Book to you was highly blessed. The fact is that a Rasool has been raised and the Book sent down in that particular Hour when Allah decides their destinies, and Allah's decisions are not weak that they may be changed to the people's liking. The only argument that you have given to practice shirk is that it had been the practice of you forefathers which is not any justification for such a heinous sin. If your forefathers had committed this folly, there is no reason for you to continue committing it blindly."
After this, the question of the famine, which was raging in Makkah at that time, is discussed. On the one hand, the Prophet is foretold that the people have not learned any lesson from this calamity, and on the other, the disbelievers are addressed so as to say : "You are lying when you say that you will believe as soon as the torment is removed from you. We shall remove it to see how sincere you are in your promise." In this connection, reference of Fir'on (Pharaoh) and his people is made that those people also met with the same trial, but after witnessing one sign after the other, they did not give up their stubbornness till at last they met their doom.
Then the theme of the Hereafter is stated which the disbelievers had denied saying: "We have never seen anyone rising back to life after death. Raise our forefathers back to life if you are true in your claim about the life hereafter." The response to this is provided in these words: "This cannot be done to meet the demand of individuals; Allah has appointed a time when He will resurrect all mankind simultaneously and will subject them to accountability in His Court. If one has to protect oneself there, one should think about it here. For no one will be able to save himself there by his own power, nor by the power of any one else."
In conclusion, a warning is given: "This Qur'an has been revealed in simple language in your own tongue so that you may understand it; yet if you do not understand it and insist on seeing your evil end, you may wait; Our Prophet too is waiting. Whatever is to happen, will happen at Allah's appointed time."

Surah 45. Al-Jathiya

Period of Revelation

The period of the revelation of this Surah also has not been mentioned in any authentic tradition, however its subject matter clearly shows that it was revealed consecutively after Surah Ad- Dukhan which is the middle stage of the Prophet's residence at Makkah. The close resemblance between the contents of the two Surahs makes them look like the twin Surahs.

Major Issues, Divine Laws and Guidance

If the disbelievers do not believe in Allah and His revelations then in what report will they believe!

Allah has subjected the seas and all that is between the heavens and the earth for human beings.

Israelites made sects in their religion after the knowledge has come to them through the Torah.

Allah is the protector of righteous people.

He that makes his own desires as his god, Allah will let him go astray and set a seal upon his ears and heart.

Allah's address to the disbelievers on the Day of Judgement.

Theme

It answers the doubts and objections of the disbelievers of Makkah about Tawhid and the Hereafter and warns them for their attitude that they had adopted against the message of the Qur'an.
This discourse begins with the arguments for Tawhid. In this connection, reference has been made to the countless signs that are found in the world, from man's own body, to the earth and heavens, and it is pointed out that everywhere around him, man finds things which testify to Tawhid which he refuses to acknowledge. If man sees carefully the variety of animals, the day and night, the rainfall and the vegetation thereby, the winds and his own creation, and ponders over them intelligently. He will find these Signs sufficiently convincing of the truth that this universe is not Godless, nor under the control of many gods, but it has been created by One God, called Allah, and He Alone is its Controller and Ruler. The countless forces and agencies that are serving his interests in the universe did not come into being just accidentally, nor have they been provided by gods and goddesses, but it is One God Alone Who has supplied and subjected these to him from Himself. If only a person uses his mind properly and rightly, his own intellect will proclaim that God Alone is man's real Benefactor and He Alone deserves that man should pay obedience to Him.
About the hereafter Allah says: "It is utterly against reason and justice that the good and the bad, the obedient and the disobedient, the oppressor and the oppressed, should be made equal ultimately. Just as you did not become living of your own accord, but became living by Our power, so you do not die of your own accord, but die when We send death on you. And a time is certainly coming when you will all be gathered together. You may not believe in this because of your ignorance today, but the time will come when you will see it yourself. You will be presented before Allah and your whole book of conduct will be laid open bearing evidence against each of your misdeeds. Then you will come to know how dearly has your denial of the Hereafter and your mockery of it cost you."

Surah 46. Al-Ahqaf

Period of Revelation

This Surah was revealed during the Prophet's return from Ta'if to Makkah. According to all authentic traditions, he went to Ta'if three years before Hijrah i.e. at the end of the 10th year or in the early part of the 11th year of the Prophethood.

Major Issues, Divine Laws and Guidance:

Those deities to whom mushrikin invoke are not even aware that they are being invoked.

The Qur'an is the word of Allah, not of the Prophet Muhammad (pbuh).

The Prophet is but a plain Warner.

The Qur'an conforms the revelation of the Torah given to the Prophet Musa.

Those who treat their parents with kindness shall be rewarded and those who rebuke their parents shall be punished.

No deity can save people from the wrath of Allah.

A group of jinns embraced Islam after hearing The Qur'an.

Pass on the message of Allah and bear with the disbelievers patiently.

History

The 10th year of the Prophethood was a year of extreme persecution and distress in the prophet's life. The Qureysh and the other tribes had continued their boycott of the Bani Hashim and the Muslims for three years and the Prophet and the people of his family and companions lay besieged in Shi'b Abi Talib. The Qureysh had blocked up this area from all sides so that no supplies of any kind could reach the besieged people. Only during the Hajj season were they allowed to come out and purchase some articles of necessity. But even at that time, whenever Abu Lahab noticed any of them approaching the marketplace or a trading caravan he would call out to the merchants exhorting them to announce forbidding rates of their articles for them, and would pledge that he himself would buy those articles so that they did not suffer any loss. This boycott which continued uninterrupted for three years had broken the backs of the Muslims and the Bani Hashim; so much so that at times, they were forced to eat grass and the leaves of trees. At last, when the siege was lifted, Abu Talib, the Prophet's uncle, who had been shielding him for ten long years, died. Hardly a month later his wife, Sayyidah Khadijah, who had been a source of peace and consolation for him ever since the beginning of the call, also passed away. Because of these tragic incidents which closely followed each other, the Prophet used to refer to this year as the year of sorrow and grief.
After the death of Sayyidah Khadijah and Abu Talib, the disbelievers of Makkah became even bolder in their campaign against the Prophet. The Prophet decided to go to Ta'if and approach the chiefs and nobles of the Bani Thaqif. But, not only did they refused to listen to him, they asked him to leave. When he was leaving, the chiefs of Thaqif sent their slaves and scoundrels after him. They screamed at him, abused him and pelted him with stones for most of the way from both sides of the road until he broke down, wounded bleeding. The degree of his injuries were such that his shoes were filled with blood. Wearied and exhausted, he took shelter in the shade of a wall of a garden outside Ta'if, and prayed:
"O Allah, to You I complain of my weakness, little resource, and lowliness before men. O Most Merciful, You are the Rabb of the weak, and You are my Rabb. To whom will You confide me? To the one who will misuse me, or to an enemy to whom You have given power over me? If You are not angry with me, I care not. Your favor is wide for me. I take refuge in the light of Your countenance by which the darkness is illuminated, and the things of this world and the next are rightly ordered, lest Your anger descends upon me or Your wrath lights upon me. It is for You to be satisfied until You are well pleased. There is no power and no might except Yours." (Ibn Hisham: A. Guillaume's Translation, p. 193).
Grief stricken and heart broken when he returned near Qarn al-Manazil, he felt as though the sky was overcast by clouds. He looked up and saw Gabriel in front of him, who called out: "Allah has heard the way your people have responded. He has, therefore, sent this angel in-charge of the mountains. You may command him as you please." Then the angel of the mountains greeted him and submitted:" If you like, I will overturn the mountains from either side upon these people." The Holy Prophet replied : "No, but I expect that Allah will create from their seed those who will worship none but Allah, the One." (Bukhari, Dhikr al Mala'ikah; Muslim: Kitab al-Maghazi; Nasa'i :Al-Bauth). One night when he was reciting the Qur'an in Prayer, a group of the jinn happened to pass by and listened to the Qur'an, believed in it, and returned to their people to preach Islam. Thus, Allah gave His Prophet the good news that, if people were running away from his invitation, there were many jinn, who had become believers, and they were spreading the message among their own kind. Anyone who keeps this background in view, and studies this Surah will have no doubt left in his mind that this is not at all the composition of Muhammad (pbuh), but "a Revelation from the All Mighty, All Wise Allah." For nowhere in this Surah, from the beginning to end, does one find even a tinge of the human feelings and reactions, which are naturally produced in a man who is passing through such hard conditions. Considering the Prophet's prayer that is cited above which contains his own language, one can clearly note that its every word is saturated with the feelings that he had at the time.

Surah 47. Muhammad

Period of Revelation

The contents of this Surah testify that it was sent down after the Hijrah to Madinah after the revelation of Surahs Al-Hajj and Al-Baqarah in which fighting was enjoined, but before the battle of Badr.

Major Issues, Divine Laws and Guidance:

Allah voids the deeds of the disbelievers.

In war thoroughly subdue the unbelievers before taking them as prisoners of war.

If you help the cause of Allah, Allah will help and protect you.

True believers do not follow their own desires in the matter of religion.

Allah put the believers to test to know the valiant and the resolute.

In the case of war Allah is on the side of the true believers.

Do not be miserly if you are asked to give in the cause of Allah.

Theme

The theme of this Surah is to prepare the believers for war through providing them instructions to that effect. This is why this Surah is also called Al-Qital. The two groups were confronting each other at that time, one which had refused to accept the Truth (disbelievers) and the other group which had accepted the Truth (believers) which had been sent down by Allah to His servant, Muhammad (pbuh). Allah in His final decision, has rendered fruitless and vain all the works of the disbelievers and set right the condition and affairs of the believers.
The believers (Muslims) have been given instructions relating to war and are reassured of Allah's help and guidance. They are given hope for the best rewards on offering sacrifices and struggle in the cause of Allah, both in this world and in the hereafter. Then the discourse turns towards the hypocrites, who were claiming to be sincere Muslims before the command to fight. They were confounded after this command. They began to conspire with the disbelievers in order to save themselves from the hazards of war. They are plainly warned that the acts and deeds of the hypocrites are not acceptable to Allah
In conclusion, the Muslims are invited to spend their wealth in the cause of Allah, although at that time, they were economically very weak. They are clearly warned that anyone who adopts a miserly attitude would not harm Allah but would result in his own destruction, for Allah does not stand in need of help from men. If one group of men shirk from offering sacrifices in the cause of Allah, He would remove it and bring another group in its place.

Surah 48. Al-Fat-h

Period of Revelation

This Surah was revealed in Dhil-Q'adah, A. H. 6, when the Prophet was on his way to Madinah after concluding the Treaty of Hudeybiyah with the disbelievers of Makkah.

Major Issues, Divine Laws and Guidance:

Allah granted the Muslims a manifest victory through the treaty of Hudeybiyah.

Swearing allegiance to the Prophet was considered swearing allegiance to Allah and Allah was well pleased for their actions.

Those who do not participate in a war between Islam and Kufr are condemned by Allah.

Only the blind, lame and sick are exempt from war between Islam and Kufr.

A vision to conquer Makkah was shown to the Prophet.

Characteristics of the Prophet Muhammad (pbuh) and his followers.

Theme

This Surah should be read keeping in mind the following historical background. In A.H. 6, the Prophet saw a dream that he went to Makkah with his Companions and had performed Umrah. Obviously, the Prophet's dream could not be a mere dream and fiction for it is a kind of Divine inspiration as Allah Himself has confirmed in verse 27. Where He said that He Himself had shown that dream to His Rasool. It was not merely a dream but a Divine inspiration which the Prophet had to obey and follow. Therefore, the Prophet informed his Companions of his dream and began to make preparations for the journey. Among the tribes living in the suburbs he had the public announcement made that he was proceeding for Umrah and the people could join him. About 1,400 of the Companions joined him on this highly dangerous journey.

History

They set off from Madinah in the beginning of Dhil Q'adah, A. H. 6. At Dhul Hulaifah they put on pilgrims robes with the intention of performing Umrah, took 70 camels with collars round their necks indicating that they were sacrificial animals; and kept only a sword each in sheaths, which the pilgrims to the Ka'bah were allowed to carry according to the recognized custom of Arabia. They carried no other weapons. Thus, the caravan set out for the Ka'bah, the House of Allah, in Makkah, chanting the prescribed slogan of "Labbaik, Allahumma labbaik."
The Holy Prophet despatched a man of the Bani Ka'b as a secret agent so that he may keep him informed of the intentions and movements of the Qureysh. When the Prophet reached Usfan, he brought the news that the Qureysh had reached Dhi Tuwa with full preparations and they had sent Khalid bin Walid with two hundred cavalry towards Kura'al-Ghamim to intercept him. The Qureysh wanted somehow to provoke the Prophet's companions to fight so that they could tell the Arabs that the Muslims had actually come to fight and had put on the pilgrim garments only to deceive others. Upon receiving this information, the Prophet immediately changed his route and following a very rugged, rocky track, reached Hudeybiyah, which was situated right on the boundary of the sacred Makkan territory. Here, he was visited by Budail bin Warqa, the chief of the Bani Khuza'ah along with some men of his tribe. They asked what he had come for. The Prophet replied that he and his companions had come only for pilgrimage to the House of Allah. The men of Khuza'ah went and told this to the Qureysh chiefs and counselled them not to interfere with the pilgrims.
The Qureysh sent Urwah bin Mas'ud Thaqafi who held lengthy negotiations with the Prophet and persuaded him to give up his intention to enter Makkah. But the Prophet gave him the same reply that he had given to the chief of the Khuza'ah. Urwah went back and said to the Qureysh: "I have been to the courts of the Caesar, the Khosroes and the Negus but, by God, never have I seen any people so devoted to a king as are the companions of Muhammad. If Muhammad makes his ablutions they would not let the water fall thereof on the ground but would rub it on their bodies and clothes. Now you may decide as to what you should do."
The Prophet sent Sayyiduna Uthman (may Allah be pleased with him) as his envoy to Makkah with the message that they had come only for pilgrimage and had brought their sacrificial camels along, and that they would go back after performing the rite of pilgrimage and offering sacrifice. But the Qureysh did not agree and withheld Sayyiduna Uthman in the city. In the meantime a rumor spread that Sayyiduna Uthman had been killed. Since he did not return in time, the Muslims took the rumor to be true. Now they could show no more forbearance because their ambassador was put to death. The Muslims had no alternative but to prepare for war. Therefore, the Prophet summoned all his companions and took a solemn pledge from them that they would fight to death. It was not an ordinary undertaking. The Muslims were only 1400 and had come without any weapons. They were camping at the boundary of Makkah, which was 250 miles away from their own city. The enemy could attack them in full strength and could surround them with its allies from the adjoining tribes as well. In spite of this, none from the caravan except, one man, failed to give his pledge to fight to death, and there could be no greater proof of their dedication and sincerity to the cause of Allah. This pledge is well known in the history of Islam and is called the Bait-e-Ridwan.

Terms of Treaty

Later on they came to know that the news about Sayyiduna Uthman was false. He return with a deputation under the leadership of Suhail bin 'Amr from the Qureysh to negotiate peace with the Prophet. The Qureysh insisted no more in disallowing the Prophet and his companions to enter Makkah. However, in order to save face, they insisted only that they should return that year and come back the following year to perform Umrah. After lengthy negotiations, peace was concluded on the following terms:

War would be suspended for ten years, and no party would engage in any hostility, open or secret, against the other.

If anyone during that period from among the Qureysh defected to Muhammad's camp, without his guardian's permission, he would be returned back to Makkah. But, if a companion of Muhammad were to defect to the Qureysh, there will be no requirement for his return.

Every Arab tribe would have the option to join either side as its ally and enter the treaty.

Muhammad and his men would go back that year and could come the following year for Umrah and stay in Makkah for three days, provided that they brought only one sheathed sword each, and no other weapon of war. In those three days, the Makkans would vacate the city for them (so that there was no chance of conflict), but they would not be allowed to take along any Makkan on return.

Reaction to the Treaty

The disbelieving Qureysh looked at this treaty as a victory and the Muslims were upset considering this as a humiliation in accepting these conditions. When the document was finished, the Prophet asked his companions to slaughter their sacrificial animals at that very place, shave their heads and put off the pilgrim garments, but no one moved. The Prophet repeated the order thrice but the companions were so much in shock, depression and dejection that they did not comply. During his entire period of Risalat (Prophethood) on no occasion had it ever happened that he (Prophet Muhammad) command his companions to do something and they did not hasten to comply. This caused him a great shock. Returning to his tent he expressed his grief to his wife, Sayyidah Umme Salamah. She said, "You shall quietly go and slaughter your own camel and call the barber to have your head shaved. After that, the people will automatically do what you did and will understand that whatever decision you have taken will not be changed." That is what precisely happened. The people slaughtered their animals, shaved their heads or cut their hair short and put off the pilgrim garb. Nevertheless their hearts were still afflicted with grief.
Later, when this caravan was returning to Madinah, this Surah was revealed, telling the Muslims that the treaty that they were regarding as their defeat was in fact a great victory. The Holy Prophet summoned the Muslims together and said: "Today such a thing has been sent down to me which is more valuable to me than the world and what it contains." Then recited this Surah. The believers became satisfied when they heard this Divine Revelation. The advantages of this treaty began to appear one after the other which proved that this peace treaty indeed was a great victory. Salient features of this treaty were as follows:

This treaty acknowledged the existence of the Islamic State in Arabia. Prior to this, the Arabs considered the Prophet Muhammad (pbuh) and his Companions as rebels and outlaws. By concluding this agreement, the Qureysh themselves recognized the Prophet's sovereignty over the territories of the Islamic State and opened the way for the Arab tribes to enter into treaties of alliance with either one of the powers.

The Qureysh acknowledged the Muslim's right of pilgrimage to the House of Allah. They admitted that Islam was not an antireligious creed, and like the other Arabs, its followers also had the right to perform the rites of Hajj and Umrah. This diminished the hatred in the Arab's hearts caused by the propaganda made by the Qureysh against Islam and its followers.

The no-war pact for ten years provided full peace to the Muslims, and they were able to preach Islam in such a way that within two years after Hudeybiyah, the number of the people who embraced Islam far exceeded those of the past 19 years. It was due to this treaty that two years later, when in consequence of the Qureysh's violating the treaty, the Prophet invaded Makkah. He was accompanied by an army 10,000 strong, whereas on the occasion of Hudeybiyah, only 1,400 men had joined him in the march.

The suspension of hostilities provided the Prophet an opportunity to establish and strengthen Islamic rule and turn the Islamic society into a full-fledged civilization and way of life through practicing the Islamic law. This is that great blessing about which Allah says in verse 3 of Surah Al-Ma'idah: "Today I have perfected your Religion for you and completed My blessing on you and approved Islam as the Way of Life for you."

The balance of power in Arabia changed within two years after this treaty was signed and the strength of the Qureysh and other pagan tribes diminished and the domination of Islam became certain. One provision of this treaty which had disturbed the Muslims most was the condition about the fugitives from Makkah and Madinah, that the former would be returned and the latter would not be returned. But not much longer afterwards this condition also proved to be disadvantageous for the Qureysh. The experience revealed what far-reaching consequences the Prophet had foreseen and why he accepted it. A few days after the treaty a Muslim of Makkah, Abu Basir, escaped from the Qureysh and reached Madinah. The Qureysh demanded him back and the Prophet returned him to their men who had been sent from Makkah to arrest him. But while on the way to Makkah, he again fled and sat on the road by the Red Sea shore, which the trade caravans of the Qureysh took to Syria. After that, every Muslim who succeeded in escaping from the Qureysh would go and join Abu Basir instead of going to Madinah, until 70 men gathered there. They would attack any Qureysh caravan that passed that way cutting it to pieces. At last, the Qureysh themselves begged the Prophet to call those men to Madinah, and the condition relating to the return of the fugitives itself became null and void.

Being assured of peace from the south, the Muslims overpowered all the opposing forces in the north and central Arabia easily. Just three months after Hudeybiyah, Khayber, the major stronghold of the Jews, was conquered and after it the Jewish settlements of Fadak, Wad-il-Qura, Taima and Tabuk also fell to the Muslims one after the other. Then, all other tribes of central Arabia which were bound in alliance with the Jews and Qureysh, came under the sway of Islam.

Surah 49. Al-Hujurat

Period of Revelation

Traditions and the subject matter of this Surah indicates this is a combination of the commandments and instructions sent down on different occasions. According to some traditions most of these commandments were revealed during the final stage of the Prophet's life at Madinah.

Major Issues, Divine Laws and Guidance:

Allah commanded lowering ones voice in the presence of the Prophet.

Make peace between the believers if they fight among themselves.

Islamic etiquettes of moral behavior:

Do not laugh at another to down degrade him.

Do not defame another through sarcastic remarks.

Do not call another by offensive nicknames.

Avoid immoderate suspicions, for in some cases it is a sin.

Do not spy on one another.

Do not backbite one another.

All mankind is created from one man and one woman, therefore, no one has superiority over another and noblest is he who is the most righteous

True believer is he who believes in Allah, His Rasool and make Jihad with his wealth and person in the Way of Allah.

Theme

The subject matter of this Surah is to teach Muslims manners worthy of true believers. In the first five verses they are taught the manners they should observe with regard to Allah and His Rasool. They are given the instruction that it is not right to believe information without basis and not to act without careful thought. If information is received about a person, a group or a community, it should be evaluated carefully to see whether the source of information is reliable or not. If the source is not reliable, it should be tested and examined to see whether the news is authentic or not before taking any action on it. Guidance is provided towards attitudes that Muslims should adopt in cases where groups of Muslims have conflict with each other.
Muslims are exhorted to safeguard against the evils that corrupt collective life and spoil mutual relationships such as mocking and taunting each other, calling other names, creating suspicions, spying into other people's affairs and backbiting. All of these evils are declared as forbidden and unlawful. In addition, national and racial distinctions that cause universal corruption in the world are condemned. Nations, tribes and families' pride of ancestry tend to look down upon others as inferior to themselves. Nationalism historically promotes superiority complexes that have been the main cause of injustices, wars and tyranny in the world. In this Surah Allah has cut the root of this evil by stating that all men are descendants of the same pair of humans (Adam &
In conclusion, people are told that true Faith is not the verbal statement of believing in Allah and His Rasool, but to obey them in practical life and to exert sincere efforts with one's self and wealth in the cause of Allah. As for those who profess Islam orally without testifying by their hearts and actions, thinking that they had done someone a favor by accepting Islam; they may be counted among the Muslims in this world and may even be treated as Muslims in the society, but they are not believers in the sight of Allah.

Surah 50. Qaf

Period of Revelation

This Surah was revealed in the second stage of the Prophet's residence at Makkah, i.e. from the third year of the Prophethood to the fifth year, when antagonism from disbelievers had become quite intense but had not yet become tyrannical.

Major Issues, Divine Laws and Guidance:

Life after death is a reality and there is nothing strange about it.

Allah has assigned two angels to each person for noting down each single word that he utters.

Every disbeliever will be thrown into hell and hell shall be asked, "Are you full." Hell will answer, "Are there some more?"

Admonish people with The Qur'an and bear with them in patience.

Theme

Authentic traditions show that the Prophet used to recite this Surah generally in the Prayer on the Eid days. A woman named Umme Hisham bin Harithah, who was a neighbor of the Prophet, said that she was able to commit Surah Qaf to memory only because she often heard it from the Prophet in the Friday sermons. According to some other traditions, he often recited during Fajr Prayer. This makes it abundantly clear that this was an important Surah in the sight of the Prophet. That is why he made sure that its contents reached as many people as possible over and over again.
The reason for its importance can be easily understood by careful study of the Surah. The theme of the entire Surah is the Hereafter. When the Prophet started preaching his message in Makkah, what surprised the people most was the news that people would be resurrected after death, and they would have to render an account of their deeds. In this Surah, arguments are given for the possibility and occurrence of the hereafter in a brief way, in short sentences, and the people are warned, as if to say: "Whether you express wonder and surprise, or you regard it as something remote from reason, or deny it altogether, in any case it cannot change the truth. The absolute, unalterable truth is that Allah knows the whereabouts of each and every particle of your body that has decomposed in the earth, and knows where and in what state it is. Allah's one signal is enough to make all the decomposed particles gather together again and to make you rise up once again as you had been created in your earthly life. Likewise, the idea that you have been created alone in the world and that you are not answerable to anyone, is no more than a misunderstanding. The fact is that not only is Allah Himself directly aware of each act and word of yours; even of the ideas that pass in your mind, but His angels also are attached to each one of you and are recording whatever you do and utter. On the Day of Judgment you will come out of your graves at one call just as the young shoots of vegetable sprout up from the earth after the first rain shower. Then, this heedlessness which obstructs your vision will be removed and you will see with your own eyes all that you are denying today. At that time, you will realize that you have not been created to be irresponsible in this world but accountable for all your deeds and you will be awarded paradise as a reward or hell as a punishment. The paradise and the hell which you regard as impossible and imaginary things will, at that time, become visible realities. In consequence of your enmity and opposition to the truth, you will be cast into the same hell which you deny today and those who fear Allah and adopt the path of righteousness, will be admitted to the same paradise at the mention of which you express wonder and surprise.

Surah 51. Az-Zariyat

Period of Revelation

This Surah was revealed in the 5th year of the Prophet's residence at Makkah when his invitation was being resisted and opposed with denial and ridicule and false accusations, but persecution had not yet started.

Major Issues, Divine Laws and Guidance

Surely the Day of Judgement shall come to pass, only the perverse persons turn away from this truth.

The same angels who gave good news, of having a son, to Ibrahim annihilated the nation of homosexuals.

There is a lesson in the stories of Fir'on, 'Ad, Thamud and people of Nuh.

Allah, Who built the heavens and spread out the earth, has assigned the Prophet Muhammad to be a Warner for mankind.

Theme

This Surah emphasizes the Hereafter, and extends an invitation to Tawhid. The people are warned that refusal to accept the message of the Prophets and persistence in ignorance proved to be disastrous for those nations who adopted this attitude in the past.
People's different and conflicting beliefs about the end of human life are themselves an express proof that none of these beliefs and creeds is based on knowledge; everyone individually has formed an ideology on the basis of conjecture which has become his creed. Someone thought that there would be no life-after-death; someone believed in life- after-death, but in the form of the transmigration of souls; someone believed in the life hereafter and the meting out of reward and punishment, but invented different sorts of props and supports to escape retribution. About a question of such vital and fundamental importance, a wrong view of which renders man's whole life-work wasted ultimately ruining his future for ever, it would be a disastrous folly to build an ideology only on the basis of speculation and conjecture, and without knowledge. It would mean that man should remain involved in grave misunderstanding, his whole life passing in heedless, error, and after death, should suddenly meet with a situation for which he had made no preparation at all. There is only one way of forming the right opinion about such a question which is through the knowledge that the Prophet of Allah has conveyed.
The invitation to Tawhid is given in the following words: "Your Creator has not created you for the service of others, but for His own service. He is not like your false gods which receive sustenance from you and the godhead of which cannot function without your help. He is the God, Who is the Sustainer of all, Who does not stand in need of sustenance from anyone and Whose Godhead is functioning by His own power and might. Finally, the Prophet is instructed to ignore the rebels and keep on performing his mission of invitation and admonition, for it is useful and beneficial for the believers, although it may not be so for the other people. As for the wicked people who still persist in their rebellion, they should know that their predecessors who followed the same way of life, have already received their shares of the punishment.

Surah 52. At-Tur

Period of Revelation

This Surah was revealed in the 5th year of the Prophet's life at Makkah. During this period the Prophet (pbuh) was being targeted with objections and accusations but severe persecution of the Muslims had not yet started.

Major Issues, Divine Laws and Guidance:

The reward for the righteous will be paradise in which they will show gratitude for Allah's graciousness while the deniers of truth will be put in hellfire.

Mission of the Prophet is admonition.

Response to the disbelievers' disbelief:

If they doubt The Qur'an, let them produce a scripture like this.

Were they created without a Creator?

Do they possess the treasures of God?

Do they have other means to hear the facts about God?

Do they have the knowledge of the unseen?

If so let them produce their proof.

Theme

Swearing an oath by some realities and signs which testify to the Hereafter, a statement is made emphatically that it will surely come to pass, and none has the power to prevent its occurrence. Then, the statement goes on as to what will be the fate of those who deny it when it actually occurs, and how those who believe in it and adopt the way of righteousness will be blessed by Allah.
Then, the Qureysh chiefs' attitude towards the message of the Prophet (pbuh) is criticized. They called him a sorcerer, a madman, or a poet, and would thus mislead the common people against him so that they should not pay any serious attention to the message he preached. They looked upon him as a calamity that had suddenly descended on them and would openly wish to get rid of him. They accused him of fabricating the Qur'an by himself and of presenting it in the name of Allah and thus it was fraud that he was committing. They would often taunt him, saying that Allah could not have appointed an ordinary man like him to the office of Prophethood. They expressed great disgust at his invitation and message and would avoid him as if he was asking them a reward for it. They would sit and take counsels together to devise schemes in order to put an end to his mission. And while they did all this, they never realized what creeds of ignorance they were practicing and how selflessly and sincerely was Muhammad (pbuh) exerting himself to deliver them from their error. While criticizing them for this attitude and conduct, Allah has put before them certain questions, one after the other, each of which is either an answer to some objection of theirs, or a criticism of some error. Then, it has been said that it would absolutely be of no avail to show them a miracle in order to convince them of his Prophethood, for they were such stubborn people as would misinterpret anything they were shown only to avoid affirming the faith.
The Holy Prophet (pbuh) is given the instruction that he should persistently continue giving his invitation and preaching his message in spite of the accusations and objections of his opponents and enemies, and should endure their resistance patiently till Allah's judgement comes to pass. Besides, he has been consoled, as if to say "Your Rabb has not left you alone to face your enemies, after raising you as a Prophet, but He is constantly watching over you. Therefore, endure every hardship patiently till the Hour of His Judgement comes, and seek through praising and glorifying your Rabb the power that is required for exerting in the cause of Allah under such conditions.

Surah 53. An-Najm

Period of Revelation

This is the first Surah of the Qur'an, which the Prophet (peace and blessings of Allah be upon him) had publicly recited before an assembly of the Qureysh (and according to Ibn Marduyah, in the Ka'bah) in which both the believers and the disbelievers were present. At the end, when he recited the verse requiring the performance of a Sajdah and fell down in prostration, the whole assembly also fall down in prostration with him, and even those chiefs of the polytheists who were in the forefront of the opposition to the Prophet (pbuh) could not resist falling down in prostration. Ibn Mas'ud (may Allah be pleased with him) says that he saw only one man, Umayyah bin Khalaf, from among the disbelievers, who did not fall down in prostration but took a little dust and rubbing it on his forehead said that it was enough for him. This Surah was revealed in Ramadhan of 5th year of Prophet's residence at Makkah.

Major Issues, Divine Laws and Guidance

Scene of the 1st. Revelation, brought by angel Gabriel to Prophet Muhammad (pbuh).

Allah gave Prophet Muhammad (pbuh) a tour of the heavens, paradise and other great signs.

Lat, Uzza and Manat (goddesses of Arabs) are nothing but names in vented by pagan Arabs.

Angels have no share in divinity, nor they can even intercede without the permission of Allah.

Do not claim piety for yourselves, Allah knows who is Godfearing and pious.

No soul shall bear the burden of another, there shall be nothing for a person except what he strived for.

Theme

The theme of the discourse is to warn the disbelievers of Makkah about the error of the attitude that they had adopted towards the Qur'an and the Prophet Muhammad (pbuh). The discourse starts by saying: "Muhammad is neither deluded nor gone astray, as you are telling others in your propaganda against him, nor has he fabricated this teaching of Islam and its message, as you seem to think he has. In fact, whatever he is presenting is nothing but Revelation which is sent down to him. The verities that he presents before you, are not the product of his own surmise and speculation but realities of which he himself is an eye witness. He has himself seen the Angel through whom this knowledge is conveyed to him. He has been directly made to observe the great Signs of Allah during his trip of M'iraj; whatever he says is not what he has himself thought out but what he has seen with his own eyes." After this, following three convincing arguments are presented:

The religion that you are following is based on mere conjecture and invented ideas. You have set up a few goddesses like Lat and Manat and Uzza, whereas they have no share in divinity. You regard the angels as the daughters of Allah. You think that these deities of yours can influence Allah in your favor, whereas the fact is that all the angels together, who are stationed closest to Allah, cannot influence Him even in their own favor. None of beliefs that you have adopted is based on knowledge and reason, but are wishes and desires for the sake of which you have taken some whims as realities. This is a grave error.

The final judgement will not depend on what you consider yourself to be, and on the claims you make about your purity and chastity but on whether you are pious or impious, righteous or unrighteous in the sight of Allah. If you refrain from major sins, He in His mercy will overlook your minor errors.

A few basic principles of the true faith are reiterated which were stated in the Books of the Prophets Abraham and Moses, so that there remains no misunderstanding that Prophet Muhammad (pbuh) has brought some new and novel religion. These are the same fundamental truths which the former Prophets of Allah have always been presenting in their respective ages. It is made clear that the destruction of the 'Ad, the Thamud and of the people of the Prophets Nuh (Noah) and Lut (Lot) was not the result of accidental calamities, but Allah has destroyed them in consequence of the same wickedness and rebellion from which the disbelievers of Makkah are not inclined to refrain and desist.

This was such an impressive discourse, by it even the most hardened deniers of the truth were completely overwhelmed, and when after reciting these verses of Divine Word the Prophet of Allah (pbuh) fell down in prostration, they too could not help falling down in prostration along with him.

Surah 54. Al-Qamar

Period of Revelation

The incident of the shaqq-al-Qamar (splitting of the moon) that is mentioned in it which determines its period of revelation precisely. This incident took place at Mina in Makkah five years before the Prophet's migration to Madinah.

Major Issues, Divine Laws and Guidance

The Day of Judgment is drawing near yet the unbelievers are not paying heed to the signs of Allah.

We have made the Qur'an easy to understand the admonition, so is there any who would take the admonition?

The story of Thamud and Lut who called their Prophet liars to show how terrible was Allah's scourge and how clear was His warning.

People of Fir'on were seized for disbelieving Allah's warning. The same warning has come to you, will you not take admonition?

Theme

In this Surah, the disbelievers of Makkah have been warned about their stubbornness towards the message of the Prophet (peace and blessings of Allah be upon him). The amazing and wonderful phenomenon of the splitting of the Moon was a manifest sign of the truth that the Resurrection, of which the Prophet was giving them the news, could take place. The great sphere of the Moon had split into two distinct parts in front of their very eyes. The two parts had separated and receded so much apart from each other that, to the onlookers, one part had appeared on one side of the mountain and the other on the other side of it. Then, in an instant, the two had rejoined. This was manifest proof of the truth that the system of the Universe was neither eternal nor immortal; it could be disrupted. The disbelievers described it as a magical illusion and persisted in their denial. Such people neither believe in the admonition, nor learn a lesson from history, nor affirm faith after witnessing manifest signs with their eyes. They would believe only when resurrection has taken place and they will be rushing out of their graves towards the Summoner on that Day. The stories of the people of Nuh (Noah) and of 'Ad and Thamud and of the peoples of Lut (lot) and the Fir'on (Pharaoh) have been related briefly and they have been reminded of the terrible punishments that these nations suffered when they belied and disregarded the warnings given by the Prophets of Allah.

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Monday, 20 October 2014

Quran Surah Introduction

Surah 1. Al-Fathiha

Surah 2. Al-Baqara

Surah 3. Al-i'Imran

Surah 4. An-Nisaa

Surah 5. Al-Maida

Surah 6. Al-An'am

Surah 7. Al-A'raf

Surah 8. Al-Anfal

Surah 9. At-Tauba

Surah 10. Yunus

Surah 11. Hud

Surah 12. Yusuf

Surah 13. Ar-Ra'd

Surah 14. Ibrahim

Surah 15. Al-Hijr

Surah 16. An-Nahl

Surah 17. Al-Israa

Surah 18. Al-Kahf

Surah 19. Maryam

Surah 20. Ta-ha

Surah 21. Al-Anbiyaa

Surah 22. Al-Hajj

Surah 23. Al-Muminun

Surah 24. An-Nur

Surah 25. Al-Furqan

Surah 26. Ash-Shu'araa

Surah 27. An-Naml

Surah 28. Al-Qasas

Surah 29. Al-Ankabut

Surah 30. Ar-Rum

Surah 31. Luqman

Surah 32. As-Sajda

Surah 33. Al-Ahzab

Surah 34. Saba

Surah 35. Fatir

Surah 36. Ya-Sin

Surah 37. As-Saffat

Surah 38. Sad

Surah 39. Az-Zumar

Surah 40. Al-Mu'min

Surah 41. Ha-Mim

Surah 42. Ash-Shura

Surah 43. Az-Zukhruf

Surah 44. Ad-Dukhan

Surah 45. Al-Jathiya

Surah 46. Al-Ahqaf

Surah 47. Muhammad

Surah 48. Al-Fat-h

Surah 49. Al-Hujurat

Surah 50. Qaf

Surah 51. Az-Zariyat

Surah 52. At-Tur

Surah 53. An-Najm

Surah 54. Al-Qamar

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