Chapter 7 of Quran (5) who wants to take heed?

The one who wants to take heed has to ask himself: 1) Where are the unbelievers among the people of Prophets Noah, Hūd, Şāliĥ, Lot, Shu`ayb etc.? 2) Where are Pharaoh and the unbelievers among Egyptians?
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The verse 7:4 of the Noble Quran declares:
How many a city, meaning its inhabitants, has Allah destroyed,
How many people of townships has Allah willed their destruction!
Allah destroyed a great number of towns for defying His Messengers and rejecting them. This behavior led them to earn disgrace in this life, which led them to disgrace in the Hereafter.
So Allah punishment, His chastisement came upon it at night or while they slept at noon.
In other words, sometimes it came upon it at night, and sometimes it came during the day.
Allah’s punishment took them on a sudden by night or while they slept for their afternoon rest.
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How many a community have We destroyed, with Our punishment falling upon them by night, or at midday while they were resting.
The destruction of past nations and communities serves as a very good reminder and warner.
The fact that they were so severely punished is utilized in the Quran as an inspiring element, which should alert human minds that have so far been oblivious of their situation and their duty.
Numerous have been those communities which were destroyed because of their rejection of the message of the truth.
Invariably, they were taken unawares, either in the dead of the night or at midday when people relax and sleep, feeling a sense of security
Both the depth of the night and the middle of the day when people have their naps are normally thought of as periods of security, when people can relax and sleep.
To be punished so severely at this particular time sounds much more horrific. It should also serve as a stronger reminder, helping people to take more heed.
The one who wants to take heed has to ask himself:
Where are the unbelievers among the people of Prophets Noah, Hūd, Şāliĥ, Lot, Shu`ayb etc.?
Where are Pharaoh and the unbelievers among Egyptians?
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The verse 7:4 in different translations:
Sahih International:
And how many cities have We destroyed, and Our punishment came to them at night or while they were sleeping at noon.
Pickthal:
How many a township have We destroyed! As a raid by night, or while they slept at noon, Our terror came unto them.
Yusuf Ali:
How many towns have We destroyed (for their sins)? Our punishment took them on a sudden by night or while they slept for their afternoon rest.
Shakir:
And how many a town that We destroyed, so Our punishment came to it by night or while they slept at midday.
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Tags:
Allah, Allah’s punishment, Noble Quran, Noah, Hūd, Şāliĥ, Lot, Shu`ayb, Messengers, Behavior, Life, Hereafter, City, Inhabitants, Destroyed, Townships, Destruction, Reject, Earn, Disgrace, Punishment, Chastisement, Night, Noon, Sudden, Afternoon, Rest, Community, Nations, Reminder, Warner, Truth, Unaware, Dead, Sleep, Sense, Security, Horrific, Heed, Unbelievers, Pharaoh, Sins, Egyptians, Sahih International, Pickthal, Yusuf Ali, Shakir

Chapter 7 of Quran (4) wake up to the task

The Quran strongly shakes people’s consciences so that they wake up to the task and start examining their situation. This is achieved by portraying the destinies of past communities who denied the divine message, how they were destroyed in this life and the sort of destiny awaiting them in the life to come.
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The verse 7:3 of the Noble Quran declares:
Say to them O Muhammad:
Follow what has been revealed to you from your Lord
Follow the Quran
Follow Allah’s guidance do not take beside Him any patrons, obeying them in disobedience of Him, exalted is Allah.
Follow that which is sent down unto you from your Lord i.e. the Quran: uphold as lawful that which it makes lawful and unlawful that, which it makes unlawful, and follow and worship no protecting gods as lords beside Him.
Little do you remember?
Are you admonished?
Little do you recollect?
You do not take admonition neither much nor a little!
Little it is you remember of admonition
As Allah assigns this task to His Messenger, He follows it with an order given to the Arabs addressed by the Quran for the first time, and indeed to all nations and communities whom Islam tries to save from the shackles of ignorance.
All such communities are ordered to follow what is revealed in this divine scripture and to refrain from following any masters other than Allah.
This is the crux of the matter: whom are we, human beings, to follow in conducting our lives? If we follow divine orders, then we are Muslims who submit ourselves to Allah.
Those who follow the orders of other beings are idolaters. The two situations are diametrically opposed and there cannot be any meeting point between them.
This is the central issue in the message of Islam:
“Follow what has been sent down to you by your Lord, and follow no masters other than Him. How seldom do you keep this in mind”
It should be emphasized that when the Prophet Muhammad was addressed in person, the hook is described as having been sent down to him personally:
“This is a book that has been bestowed on you from on high.”
At the same time, when all mankind are addressed, the book is described as having been sent down to them from their Lord:
“Follow what has been sent down to you by your Lord.”
In the case of the Prophet Muhammad, the book is revealed to him so that he believes in it and warns people and reminds them with its message.
In the case of other human beings, the book is revealed to them so that they believe in it and follow it to the exclusion of any other source.
In both cases, honor is made by this revelation.
A human being to whom Allah sends down a book, choosing him for this task and bestowing on him all this bounty and blessings, should remember and should be thankful. He must also address himself to the task with strength and resolution.
The task is great.
It aims to bring about a total change in human communities, encompassing their
• Concepts,
• Ideals,
• Values,
• Moral standards,
• Traditions,
• Social systems,
• Economic set-ups as well as
• Their relationships with:
1) Allah,
2) The universe and
3) Other human beings.
Hence, the verse strongly shakes people’s consciences so that they wake up to the task and start examining their situation.
This is achieved by portraying the destinies of past communities who denied the divine message, how they were destroyed in this life and the sort of destiny awaiting them in the life to come.
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The verse 7:3 in different translations:
Sahih International:
Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember.
Pickthal:
(Saying): Follow that which is sent down unto you from your Lord, and follow no protecting friends beside Him. Little do ye recollect!
Yusuf Ali:
Follow (O men!) the revelation given unto you from your Lord, and follow not, as friends or protectors, other than Him. Little it is ye remember of admonition.
Shakir:
Follow what has been revealed to you from your Lord and do not follow guardians besides Him, how little do you mind.
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Tags:
Allah, Lord, Allah’s guidance, Noble Quran, Prophet Muhammad, Messenger, Arabs, Islam, Divine, Scripture, Muslims, Revealed, Exalted, Worship, Submit, Blessings, Guardian, Aim, Concepts, Ideals, Values, Moral standards, Traditions, Social systems, Economic, Relationships, Universe, Patrons, Obey, Disobedience, Lawful, Unlawful, Protect, Remember, Admonished, Recollect, Admonition, Task, Nations, Communities, Shackles, Ignorance, Master, Human being, Idolaters, Message, Mankind, Strength, Resolution, Conscience, Wake up, Past, Destroyed, Life, Destiny, Sahih International, Pickthal, Yusuf Ali, Shakir

Chapter 7 of Quran (3) History of humankind’s journey

Chapter 7 of Quran provides the panoramic setting of humankind’s journey. Man’s journey begins in heaven wherein it aims to return. Along this great area, we see the procession of faith starting with Adam, the first human Prophet to the last of all prophets and messengers, Muhammad.
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Surah no. Seven of the Noble Quran provides the panoramic setting of human history.
It starts with humankind’s journey.
Man’s journey begins in heaven wherein it aims to return. Along this great area, we see the procession of faith starting with Adam, the first human Prophet to the last of all prophets and messengers, Muhammad.
The procession holds the banner of faith and advocates, throughout human history, that the only way to human happiness is for people to adopt the faith based on Allah’s oneness.
Surah no. Seven summaries
1. What reception this call received in different periods of history;
2. How the leaders of this procession put the message across to mankind, and the responses they received;
3. How the people in power went about conducting their campaigns of opposition and
4. How the procession of believers brushed them aside and went along its way.
Surah no. Seven also portrays the fate that befell opponents of faith in this life and the different destinies in the hereafter of both believers and unbelievers.
It is a very long journey, but the Surah takes us along, stage by stage, making a stop at every landmark to indicate that the road is clearly demarcated with well-known starting and finishing lines.
All humankind travels along, aiming to return to the point where it started, in heaven, with the Supreme society.
Humankind began at the starting point with two individuals, Adam and Eve, the first human beings on earth.
Satan also started along with them, having been granted Allah’s permission to try to lead them and their offspring astray.
Simultaneously, Adam and Eve are bound with a covenant with Allah that applies to their offspring as well. They are given a measure of choice so that they can either fulfil their covenant with Allah with strong resolve or lean towards Satan, their essential enemy who drove their parents away from heaven. Either they listen to the revelations conveyed to them by the noble group of messengers Allah sends them, or they listen to Satan’s temptation who mobilizes all his power to undermine their position.
Thus, man’s march starts with his Lord, before he descends to earth.
Here on earth, every human being is supposed to work hard:
• Repair or undermine,
• Build or destroy,
• Compete or half-finished
• Fight, and, in general,
• Play his or her part in the toil, which no human being can escape.
Humanity then returns to its Lord who had set it on its journey.
Each individual returns carrying what they have earned on their trip, be it
• Bright or shameful,
• Precious or cheap,
• Good or evil.
As it comes towards the end, we see that humanity carrying a very heavy burden that bends its back.
When it arrives at the finishing line, all human beings put their loads on the scales, with a sense of worry, apprehension and expectation.
Everyone comes alone, without support.
If the burden is too heavy and help is needed in its carriage, no such help is to be found.
Everyone receives his or her results on his or her own and realizes what prospect that result signifies for him or her. The Surah, however, continues to follow one group or community of humankind after another, until the doors are closed after the last human beings have completed their journey.
They have returned to discover whether their end is in heaven or in hell. After all, on earth, they were only visitors and their time there now is up.
In between the stages of this journey, with humanity going forward or suffering setbacks, the battle between truth and falsehood is portrayed. The fighters include messengers and believers on the one side and arrogant tyrants and their subjugated followers on the other. Of these the Surah portrays similar scenes and similar destinies. The images portrayed show the faithful in a clearly relaxed and highly inspiring situation, while the images of Satans and unbelievers are gloomy, particularly when they show the destruction of certain groups of unbelievers. These are given in the Surah as a reminder to present and future generations.
At the end of each stage, we have a suitably placed pause. It is as if the Surah stops to say a couple of words by way of comment, just as a reminder to future generations, before it continues with its message.
This is the story of humankind representing the march of this faith, right from the beginning of human history, and outlining the results it achieves in its endless endeavor. It finally arrives at the finishing line, which was also the starting point. Thus, in presenting the great issue of faith, this Surah moves along a very different route to that followed by the preceding Surahs
Telling a Story to Face Reality
The Surah no. Seven does not present the history of faith or the journey of humankind from its first origins to its ultimate return in story fashion. Moderately, it presents it as a battle with ignorance, the state of ignorance that affects individuals and communities. Hence, its theme is presented in scenes and attitudes, showing us a living community standing in opposition to the Quran.
The Quran, therefore, confronts that community with this long story, pointing out the lessons to be drawn from it, reminding and warning people, and engaging them in a real battle of faith in every future generation.
The Quran relates a story only to use it as a means of dealing with an existing situation. It only states a truth in order to remove a falsehood. It takes practical measures within a living environment. It neither makes a premise for academic purposes, nor relates a story for intellectual pleasure.
This Surah, lays special emphasis on reminders and warnings on the one hand and on the starting and finishing lines in the human journey on the other. It gives accounts of the peoples of the Prophets Noah, Hūd, Şāliĥ, Lot and Shu`ayb; however, the Surah treats the history of Moses at much greater length and with stronger emphasis.
All that is subsequently presented in the Surah, including the historical accounts of past communities, the long human journey and its final destination, the scenes portrayed of the universe and the Day of Judgment, is an indirect address, though it takes at times a direct stance, to the Prophet and his people, serving as a warning and a reminder.
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Tags:
Allah, Lord, Allah’s oneness, Allah’s permission, Noble Quran, Adam, Eve, Noah, Hūd, Şāliĥ, Lot, Moses, Prophet Muhammad, Prophets, Messengers, Message, Faith, Hereafter, Covenant, Revelation, Faithful, Day of Judgment, Supreme society, Surah, Panoramic, Human history, Humankind’s journey, Man’s journey, Advocate, Happiness, Campaigns, Leaders, Believers, Opponent, Landmark, Earth, Satan, Offspring, Astray, Enemy, Satan’s temptation, Power, Repair, Build, Destroy, Fight, Battle, Escape, Bright, Shameful, Precious, Cheap, Good, Evil, Burden, Scale, Apprehension, Expectation, Community, Humankind, Discover, Heaven, Hell, Falsehood, Arrogant, Tyrants, Unbelievers, Gloomy, Reminder, Future, Generations, History, Academic, Intellectual, Pleasure, Warnings, Destination

Chapter 7 of Quran (2) the Quran = anti-ignorance

The Prophet Muhammad warned people that their lives were a continuing endurance of the darkness of ignorance, which combined the blindness of erring concepts, unrestrained desires, with the oppression of tyranny and subjugation to momentary—whims and fleeting pleasures.
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The verse 7:2 of the Noble Quran declares:
This Quran is, a Book that is revealed to you O Muhammad — so let there be no inhibition, no constraint, in your heart because of it, to convey it — for fear that, the ignorant unbelievers among the Arabs might called you a liar.
The Angel Gabriel brought to you this Quran for the purposes of warning and as a reminder for those who believe in it.
There can be no doubt about the Quran being from Allah that you may warn the unbelievers and it is a Reminder unto the believers.
A Book revealed unto you O Muhammad, so do not let your heart oppressed anymore by any difficulty on that account, that with it you might warn the erring
The meaning is that the Prophet Muhammad is consoled for all the difficulties which he encountered in his mission, with the fact that he had clear guidance in the Book for his preaching and teaching the believers.
“The book bestowed from on high”.
This book is revealed for warning, so that the Prophet is able to confront with its message all humankind, although they may not like to be so confronted. Its message is thus set in opposition to beliefs, traditions, social norms and set-ups. This is reason enough for entertaining feelings of doubt and hardship with regard to the duty it imposes.
This can only be appreciated by those who wish to implement this instruction and raise the message of this book high in society. In so doing, they aim to achieve a complete and total change of the social set-up of the human community, beginning with its foundations and finishing with its outward appearance and points of detail.
Hence, the Prophet Muhammad, the one who was to deliver the message of this book for the first time, must have felt all this when he confronted the state of ignorance prevailing in Arabia and throughout the world.
Every time the advocates of Islam warn people based on the Quranic message, they face the same difficulty and hardship endured by the first advocate of Islam, the Prophet Muhammad.
The Prophet Muhammad warned people that their lives were a continuing endurance of the darkness of ignorance, which combined the blindness of erring concepts, unrestrained desires, with the oppression of tyranny and subjugation to momentary—whims and fleeting pleasures.
Whoever takes up the duty of conveying the Islamic message in order to try to save humankind from the depth of its ignorance will inevitably appreciate the significance of this directive to the Prophet:
“This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message.”
It is real facts that tell us who the believers to be admonished with the Quranic revelations are and who the unbelievers to whom the warning is addressed are.
To the advocate of Islam, the Quran is always a new message, revealed at this moment in time, to confront a situation, which is bound to impose on him a very hard struggle.
Today, humankind is in a similar position to that which prevailed when the Prophet Muhammad was instructed by his Lord to start his warning and admonition, entertaining no feeling of anxiety or difficulty, aiming to bring about a very radical change in the life of humanity as a whole.
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The verse 7:2 in different translations:
Sahih International:
[This is] a Book revealed to you, [O Muhammad] – so let there not be in your breast distress therefrom – that you may warn thereby and as a reminder to the believers.
Pickthal:
(It is) a Scripture that is revealed unto thee (Muhammad) – so let there be no heaviness in thy heart therefrom – that thou mayst warn thereby, and (it is) a Reminder unto believers.
Yusuf Ali:
A Book revealed unto thee,- So let thy heart be oppressed no more by any difficulty on that account,- that with it thou mightest warn (the erring) and teach the Believers).
Shakir:
A Book revealed to you– so let there be no straitness in your breast on account of it– that you may warn thereby, and a reminder close to the believers.
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Tags:
Allah, Noble Quran, Angel Gabriel, Prophet Muhammad, Quranic message, Quranic revelations, Islam, Islamic message, Believe, Believers, Guidance, Preaching, Teaching, Message, Beliefs, Message, Arabia, Revealed, Inhibition, Constraint, Heart, Convey, Fear, Ignorant, Unbelievers, Liar, Warning, Reminder, Doubt, Oppressed, Erring, Consoled, Mission, Bestowed, Humankind, Traditions, Social, Hardship, Duty, Implement, Instruction, Society, Community, Foundations, Ignorance, World, Advocate, Concept, Unrestrained, Desires, Tyranny, Subjugation, Momentary, Whims, Pleasures, Significance, Admonished, Bound, Struggle, Prevailed, Anxiety, Difficulty, Radical, Humanity, Translations, Breast, Distress, Scripture, Heaviness, Surah, Chapter, Humankind, Verse, Arabs, Sahih International, Pickthal, Yusuf Ali, Shakir

Chapter 7 of Quran (1) Challenge of Abbreviated Letters

This is a unique Linguistic Challenge that is never ever present in any book on the face of the earth save the Noble Quran.
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The first verse of Chapter (Surah) No. seven of the Noble Quran begins with the four Arabic letters Alif Lam Mim Sad.
We knew that the Quran challenges the entire Humankind to compose:
• The Entire Quran, when they failed the Quran challenges them to compose
• Ten Surah like the Quran, when they failed it challenges them to compose
• Only one Surah like the Quran
This is a unique Linguistic Challenge that is never ever present in any book on the face of the earth save the Noble Quran.
For details read the articles:
Atheists in Quran (39) a Linguistic Challenge for them
Atheists in Quran (40) the Challenge they could not cope with
Atheists in Quran (41) come here if you are honest
Atheists in Quran (42) Eighth Wonder or great Miracle
Atheists in Quran (43) when their Doubt Leads to Hell
Chapter (Surah) No. seven of the Noble Quran begins with four Arabic letters Alif Lam Mim Sad.
These letters are meant as a reference to the fact that the Quran is composed of words made up of the Arabic alphabet which Arabs use in their language.
Nevertheless, it is impossible for the deniers among the Arabs to make up from these letters and sounds a discourse similar to that of the Quran.
In addition, these Abbreviated Letters prove that a human being does not compose the Quran.
Moreover, The Challenge to compose
• The Entire Quran,
• Ten Surah like the Quran,
• Only one Surah like the Quran
Is still working and the entire Humankind could not cope with
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Tags:
Noble Quran, Surah, Chapter, Arabic letters, Alif Lam Mim Sad, Challenge, Humankind, Verse, Unique, Linguistic, Earth, Atheists, Honest, Eighth Wonder, Miracle, Doubt, Hell, Arabic alphabet, Arabs, Language, Deniers, Abbreviated Letters, Cope

Atheists in Quran (53) what Allah prepared for them?

Allah has prepared for the Atheists and unbelievers chains, with which the Angels will drag them through the Fire, and fetters, around their necks to which the chains will be attached, and a hell-fire, a fire set ablaze, burning fiercely, in which they shall be chastised.
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The verse 76:4 of the Noble Quran declares:
Assuredly, Allah has prepared for the Atheists and unbelievers
• Chains,
• Manacles,
• Carcans
• Yokes, and a
• Raging and Blazing fire
Allah has prepared for the Atheists and unbelievers chains, with which the Angels will drag them through the Fire, and fetters, around their necks to which the chains will be attached, and a hell-fire, a fire set ablaze, burning fiercely, in which they shall be chastised.
The three short verses before the verse 76:4 give three touches in order that man may realize that there is a purpose behind his creation and he might become aware he is under a test and he needs to pass it.
In other words, man’s life on earth is but a trial, not a period of idle play and neglect. These three short verses give him such a range to reflect upon. He acquires a very serious outlook on life and knows that the results of the test will be announced once it is all over.
Hence, how these verses change his vision in life and his feelings towards it and towards life values in general.
What happens when the Test is Over
Now that the test has been put, and man has chosen one way or the other, what happens next? What awaits the Atheists and unbelievers is briefly stated in one verse.
The torment prepared for them is summed up:
“For the unbelievers, we have prepared chains and shackles, and a blazing fire.” (Verse 76:4) They will have chains for their feet and shackles for their wrists, and then they will be cast into the blazing fire. The verses of the Surah 76 then quickly moves on to speak about the happiness of the other group:
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The verse 76:4 in different translations:
Muhammad Asad:
[Now,] behold, for those who deny the truth We have readied chains and shackles, and a blazing flame
Mufti Muhammad T. U.:
We have prepared, for the disbelievers, shackles and iron-collars and a blazing Fire.
Pickthal:
Lo! We have prepared for disbelievers manacles and carcans and a raging fire.
Yusuf Ali:
For the Rejecters we have prepared chains, yokes, and a blazing Fire.
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Key words (Tags):
Allah, Noble Quran, Muhammad, Angels, Declare, Assuredly, Prepared, Atheists, Unbelievers, Chains, Manacles, Carcans, Yokes, Raging, Blazing fire, Drag, Fire, Fetters, Necks, Ablaze, Burning, Fiercely, Chastised, Realize, Purpose, Aware, Test, Trial, Idle, Play, Neglect, Serious, Outlook, Life, Announced, Vision, Feeling, Torment, Summed up, Happiness, Believers, Verse, Translations, Muhammad Asad, Mufti Muhammad T. U., Pickthal, Yusuf Ali, Rejecter,

Death in Quran (19) the Angel of Death

The Angel of death, who has charge concerning you, will gather you will take away your souls, and afterward unto your Lord, you will be returned in the Hereafter.
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The verse 32:11 of the Noble Quran declares:
The unbelievers among the Arabs cannot imagine that Allah will create them anew after they have died and become part of the earth.
What is strange about this when compared to the first creation?
Allah started man’s creation from clay, which means that its origin goes back to the earth in which they claim their bodies will decompose and be lost.
Indeed, the second creation is akin to the first one, with nothing strange about it.
Yet the fact is that “they indeed deny that they will be meeting their Lord.” (Verse 10)
Such denial makes them entertain doubts and objections to something true and clear.
After all, something akin to it occurs at every moment.
Therefore, their objections are answered with a statement making clear that they will die and be resurrected.
The practical proof of the first creation is more than enough:
“Say: The Angel of death who has been given charge of you will gather you, and then to your Lord you will be brought back.”
This is given as a confirmed piece of news.
Who though is the Angel of death? How does he gather people’s souls?
This is something that belongs to the realm beyond our perception, which is known to Allah alone. From Him we receive only accurate information. We can add nothing to what we receive from this source.
Say to them, O Muhammad:
“The Angel of death, who has been entrusted with you, will make you die.”
“The Angel of Death, put in charge of you, will duly take your souls
If death is certain, as it is, and this life by itself in no way satisfies our instincts and expectations, we may be sure that the Angels, which separates our soul from our body, will bring us into the new world.
If we believe in a soul at all-the very foundation of Religion-we must believe in a Future, without which the soul has no meaning.
Then shall you be brought back to your Lord.”
The Angel of death, who has charge concerning you, will gather you will take away your souls, and afterward unto your Lord, you will be returned in the Hereafter.
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The verse 32:11 in different translations:
QARIB:
Say: ‘The Angel of death, who has been given charge of you, will gather you then to your Lord you shall be returned. ‘
SHAKIR:
Say: the Angel of death who is given charge of you shall cause you to die, and then to your Lord you shall be brought back
PICKTHAL:
Say: the Angel of death, who hath charge concerning you, will gather you, and afterward unto your Lord, ye will be returned.
YUSUFALI:
Say: “the Angel of death, put in charge of you, will (duly) take your souls: then shall ye be brought back to your Lord.”
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Key words:
Allah, Lord, Noble Quran, Muhammad, Angel of death, Creation, True, Resurrected, Entrusted, Believe, Religion, Hereafter, Souls, Accurate, Unbelievers, Arabs, Imagine, Create, Anew, Died, Earth, Strange, Origin, Claim, Body, Decompose, Lost, Denial, Entertain, Doubts, Objection, Clear, Practical, Proof, Confirmed, Information, Source, Duly, Satisfies, Instincts, Expectations, Foundation, Future, Gather, Charge, Verse, Life, Death, Soul, QARIB, SHAKIR, PICKTHAL, YUSUFALI, Translation

Death in Quran (18) Death = Angels’ duty

The angels who come to take our souls at death are accurate in the performance of their duty. They come neither before nor after their appointed time, nor do they do it in any manner other than that fixed by the Command of Allah and they never neglect their duty and never fail in their duty.
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The verse 6:61 of the Noble Quran declares:
Allah is the Irresistible, (watching) from above over his worshippers, and He sets guardians over Humankind.
Allah watches over us and guards us, and provides all kinds of agencies, material, moral, and spiritual, to help our growth and development, keep us from harm, and bring us nearer to our Destiny.
Allah alone holds sway over His servants.”
All power belongs to Him, and all creatures are subject to His power.
In front of Him, they are powerless.
In front of the Almighty, they are no more than submissive slaves are.
This is the truth confirmed by the realities of human life.
Despite all the freedom of action, they are given and the degree of knowledge they are allowed, and the ability instilled in them to fulfil the task assigned to them, their every breath is allowed them in accordance with a specific measure; their every action is subject to Allah’s power.
Such is the basic law of human life, which they cannot violate, although this law may manifest itself each time in accordance with a specific divine will. This even applies to every individual breath or action.
“He sends forth guardians to watch over you.”
The nature of those guardians is they are angels.
Every soul is left until a particular moment, which always remains unknown to it, although it is determined by Allah.
It can be neither advanced nor delayed.
Every soul has an angel close at hand watching over it, counting its every breath, mindful of his task and never neglecting anything.
He is a guardian angel.
At the appointed moment, when the human soul is fully preoccupied with its affairs the guardian completes his task.
We are bound to shiver as we feel that we are totally in the hands of a destiny which remains unknown to us.
We realize that we could meet death at any moment.
At length, when death approaches a human being, Allah’s angels take his soul,
The angels who come to take our souls at death are accurate in the performance of their duty. They come neither before nor after their appointed time, nor do they do it in any manner other than that fixed by the Command of Allah and they never neglect their duty and never fail in their duty.
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The verse 6:61 in different translations:
QARIB:
He is the conqueror over his worshipers. he sends forth guardians who watch over you until death comes to one of you, when our messengers take him, and they are not neglectful.
SHAKIR:
And he is the supreme, above his servants, and he sends keepers over you; until when death comes to one of you, our messengers cause him to die, and they are not remiss
PICKTHAL:
He is the omnipotent over his slaves. he sendeth guardians over you until, when death cometh unto one of you, our messengers receive him, and they neglect not.
YUSUFALI:
He is the irresistible, (watching) from above over his worshippers, and he sets guardians over you. at length, when death approaches one of you, our angels take his soul, and they never fail in their duty.
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Key words:
Allah, Allah’s power, Noble Quran, Supreme, Omnipotent, Messengers, Divine, Angels, Guardian Angel, Spiritual, Almighty, Power, Submissive, Slaves, Truth, Irresistible, Watching, Guardians, Worshippers, Humankind, Provide, Agencies, Material, Moral, Growth, Development, Harm, Destiny, Servants, Creatures, Powerless, Confirmed, Realities, Human, Freedom, Action, Degree, Knowledge, Ability, Instilled, Fulfil, Task, Assigned, Breath, Accordance, Measure, Violate, Manifest, Advanced, Delayed, Preoccupied, Affairs, Unknown, Accurate, Performance, Duty, Fixed, Command, Neglect, Fail, Conqueror, Neglectful, Keepers, Remiss, Verse, Life, Death, Soul, QARIB, SHAKIR, PICKTHAL, YUSUFALI, Translation

Death in Quran (17) the death’ stupor will come in truth

Death is the Gateway between the two worlds, this world and the next world. The stupor of death will bring truth (before man’s eyes); this was what man was trying to escape!
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The verse 50:19 of the Noble Quran declares:
Death is the Gateway between the two worlds, this world and the next world.
Once through that Gateway, man will realize how the things, which he neglected or looked upon as remote, are the intimate Realities, and the things, which seemed to loom large in his eyes in this world were shadows that have fled.
The things he wanted to avoid are the things that have really happened.
Both Good and Evil will realize the Truth now in its intensity.
The stupor of death will bring truth (before man’s eyes)
The stupor or unconsciousness to this probationary life will be the opening of the eyes to the next world.
“This was the thing which man was trying to escape!”
There is nothing man tries to escape more than death.
Man even tries to banish the thought of death from his mind.
Yet how can he do so when death is a seeker that never stops.
It continues its steady march, and never misses its appointed time. The mere mention of the stupor of death’ sends a shiver into brave hearts.
Yet as the scene is shown, it is said to him:
“This is what you tried to escape.”
The mere sound makes him shudder when he is still full of life.
It is noteworthy that truth itself is mentioned here:
“The stupor of death brings with it the full truth.”
This suggests that a human being sees the whole truth as he is about to die.
The truth appears to him fully exposed.
He sees:
• What he did not know, and
• What he used to deny.
It is, now too late for anything that may benefit him.
It is too late for repentance, belief or the mending of ways.
The unbelievers denied this very truth and their denial caused them confusion.
Now that they realize all this, it is too late for them to do anything about it.
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The verse 50:19 in different translations:
QARIB:
and when the agony of death comes in truth (they will say): ‘this is what you have been trying to avoid! ‘
SHAKIR:
and the stupor of death will come in truth; that is what you were trying to escape
PICKTHAL:
and the agony of death cometh in truth. (and it is said unto him): this is that which thou wast wont to shun.
YUSUFALI:
and the stupor of death will bring truth (before his eyes): “this was the thing which thou wast trying to escape!”
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Key words:
Allah, Noble Quran, World, Verse, Life, Death, Gateway, Realize, Neglected, Remote, Intimate, Realities, Eyes, Shadow, Good, Evil, Truth, Intensity, Stupor, Eyes, Unconsciousness, Probationary, Escape, Banish, Thought, Mind, Appointed, Shiver, Brave, Heart, Sound, Shudder, Die, Deny, Benefit, Repentance, Belief, Mending, Way, Unbeliever, Denial, Confusion, Avoid, Shun, QARIB, SHAKIR, PICKTHAL, YUSUFALI, Translation

Death in Quran (16) none can hide from death

Wherever you are, death will find you out, even if you are in towers built up strong and high!
Death is joy to the believer and the news of its drawing near is good news to him because it is a means of reaching the Real and whoever loves to meet Allah, Allah loves to meet him.
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The verse 4:78 of the Noble Quran declare:
“Wherever you are, death will find you out, even if you are in towers built up strong and high!”
Wherever you may be, death will overtake you, though you should be in raised-up towers’.
If some good befalls them, they say, “This is from Allah;”
However, if evil befalls them, they say, “This is from you O Muhammad”
Say unto them: “All things are from Allah.
The Hypocrites’ faith is inconsistent.
If a disaster happens, due to their own folly, they blame somebody else; but if they are fortunate, they claim reflected credit by pretending that Heaven has favored them because of their own superior merits.
Allah mentioned the saying of the Jews and hypocrites:
“Since Muhammad and his Companions came to us, our harvests and fields have kept ever decreasing”, saying: (Yet if a happy thing) land fertility, lower prices and continuous rain throughout the year befallen them, the Jews and hypocrites say:
This is from Allah for He knew that we were good;
In addition, if an evil thing drought, dearth, hardship and high prices befallen them they say: This is of your doing this is because of the ill omen of Muhammad and his Companions. (Say (unto them)) unto the Jews and hypocrites, O Muhammad: (All) hardship and blessing (is from Allah. What is amiss with these people) the Jews and hypocrites (that they come not nigh to understand a happening?) that both hardship and bounty are from Allah.
If we look to the ultimate Cause of all things, all things come from Allah.
However, if we look to the proximate cause of things, our own merit is so small, that we can hardly claim credit for good ourselves with any fairness.
In Allah’s hand is all-good.
On the other hand, the proximate cause of our evil is due to some wrong in our own inner selves; for never are we dealt with unjustly in the very least.
The verse deals with and corrects false beliefs that lead to corrupt thoughts and unhealthy behavior. At times, it asserts the truth about this life and the life to come
Moreover, it stresses the inevitability of death and the way it is brought about, no matter how much one may guard against it or evade having to fight for Allah’s cause:
“Wherever you may be death will overtake you, even though you be in towers built up strong and high.”
It also asserts the reality of Allah’s will and of man’s actions:
“Yet, when a good thing happens to them, some [people] say, ‘This is from Allah,’ whereas when evil befalls them, they say, ‘This is from you!’ Say, all is from Allah.’ What is amiss with these people that they are in no wise near to grasping the truth of what they are told? Whatever good happens to you is from Allah; and whatever evil befalls you is from yourself.”
Death is joy to the believer and the news of its drawing near is good news to him because it is a means of reaching the Real and whoever loves to meet Allah, Allah loves to meet him.
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The verse 4:78 in different translations:
QARIB:
Wherever you are, death will overtake you, even if you shall be in the fortified, high towers. ‘ if bounty reaches them, they say: ‘this is from Allah, ‘ but when evil hits them, they say: ‘this is from you. ‘Say to them: ‘all is from Allah! ‘What is the matter with this people that they scarcely understand any statement?
SHAKIR:
Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: this is from Allah; and if a misfortune befalls them, they say: this is from you. say: all is from Allah, but what is the matter with these people that they do not make approach to understanding what is told (them)?
PICKTHAL:
Whosesoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: this is from Allah; and if an evil thing befalleth them they say: this is of thy doing (o Muhammad). Say (unto them): all is from Allah. What is amiss with these people that they come not nigh to understand a happening?
YUSUFALI:
“wherever ye are, death will find you out, even if ye are in towers built up strong and high!” if some good befalls them, they say, “this is from Allah”; but if evil, they say, “this is from thee” (o prophet). Say: “all things are from Allah.” but what hath come to these people, that they fail to understand a single fact?
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Key words:
Allah, Allah’s hand, Allah’s will, Allah’s cause, Noble Quran, Muhammad, Blessing, Belief, Truth, Faith, Reality, Love, Fact, Tower, Strong, High, Overtake, Hypocrites, Inconsistent, Disaster, Fortunate, Claim, Reflected, Credit, Pretending, Heaven, Favored, Superior, Merits, Jews, Companions, Harvest, Land, Fertility, Price, Drought, Dearth, Hardship, Ill, Omen, Bounty, Proximate, Fairness, Unjustly, False, Unhealthy, Behavior, Stress, Inevitability, Guard, Man’s action, Grasp, Real, Scarcely, Understand, Statement, Misfortune, Evil, Verse, Life, Death, QARIB, SHAKIR, PICKTHAL, YUSUFALI, Translation