When was surah fussilat revealed

No matter whether this was created first or that, in any case both are an evidence of Allah Almighty's being the One and only Deity, and are a testimony that their Creator has not created this whole universe as a plaything for a care-fret person. That is why the Qur'an sometimes mentions the creation of the earth first and sometimes the creation of the heavens first.

Where the object is to make man realize the blessings of God, there generally it has mentioned the earth first, for it is closer to man; and where the object is to give man the concept of God's greatness and His omnipotence there it has generally mentioned the heavens first, for the scene of the revolving heavens has always been awe-inspiring for man.

When man wants to make something, he prepares a plan for it in his mind: then gathers together the necessary material; then works persistently hard to mold the material according to his plan, and in the process of his effort the material which he wants to mold according to his mental plan constantly resists lute; so much so that sometimes the resistance of the material succeeds and the thing is not made precisely according to the desired plan, and sometimes man's effort overcomes the resistance and he succeeds in giving it the desired form and shape.

For example, when a tailor wants to make a shirt, he first conceives in his mind the shape of the shirt, then arranging the cloth he tries to cut and sew it according to his concept of the shirt, and during this effort, he has constantly to face the resistance of the cloth, for it does not easily yield to be molded according to the tailor's concept; so much so that sometimes the resistance of the cloth dominates and the shirt doesn't take the desired shape, and sometimes the tailor's effort dominates and he is able to shape it precisely according to his concept.

Now, consider Allah's mode of creation. The matter of the universe lay scattered and diffused in the form of smoke. Allah willed to give it the shape of the universe as it is now. For this purpose, He did not have to sit down, like a human artisan, and chisel and mold the earth and the moon and the sun and the other stars and planets, but He only commanded the scheme of the universe that was in His Mind to cane into being, i.

Allah did not have to make any effort to give it the shape of the universe. No sooner was the Command given than the matter started contracting and condensing and taking shape obediently according to the scheme of its Master, so that the whole universe including the earth became ready in 48 hours.

This same scheme of Allah's method of creation has been described at several other places in the Qur'an like this: When Allah decides to do something He only commands it to be and it is done. Maryam: 35, Ya Sin: 82, Al-Mu'min: Al-Mu'minun: 17, Ya Sin: E. As you are not an angel but a man like us, we do not believe that you have been sent by God, and sent for the purpose that we give up our religion and adopt the way of life that you are presenting.

It does not mean that they believed him to have been sent by God and then denied what he said. But this is a sarcastic expression of the type that Pharaoh had uttered before his courtiers about the Prophet Moses: "This messenger of yowl, who has been sent to you, seems to be utterly mad. For further explanation, see E.

If this were the meaning and there were some ill omen in the days themselves, the torment would have visited all the nations of the world. The cornet meaning, therefore, is that since in those days God's torment descended on this nation, the days were ill-omened for the people of 'Ad.

It is not cornet to argue on the basis of the verse that some days are ill-omened and some auspicious. The lexicographers have disputed the meaning of the words rih-an sarsaran, which have been used for the stormy wind. Some say that they imply an intensely hot wind; others say that they imply an extremely cold wind; and some others say that they imply a wind which produces a great noise when it blows. In any cast, they All agree that the words are used for a severe storm.

The details of this torment given at other places in the Qur'an show that this wind continued to rage for seven nights and eight days consecutively. It swept the people off the ground and they fell down dead and lay scattered here and there like hollow trunks of the palm-tree.

AI-Haaqqah: 7. It left rotting everything on which it blew. Adh-Dhariyat When the people of 'Ad saw it advancing, they rejoiced with the hope that the dense clouds would bring much rain, which would water their withering crops. But when it came it laid waste the entire land. Allah disgraced them and destroyed the major part of their population along with their civilization. The remnant of their population was humbled and debased before those very nations whom they used to overawe by their show of power and might for the details of the story of 'Ad see AI-A'raf : ; Hud: ; Al Mu'minun: ; Ash-Shua'ra' : ; AI-'Ankabut; 40 and the relevant E.

Likewise, whatever a generation does in its own time, its influence continues to affect the later generations for. It is inevitable to examine All these influences and their results and to collect their evidences. For that very reason, generation after generation of the people will go on arriving and will be withheld.

The Court will start its work when All the former and latter generations will have assembled together in the Plain of Resurrection. For further explanation, see AI-A'raf: and E. This verse is one of those many verses which prove that the Hereafter will nor only be a spiritual world but human beings will be resurrected with the body and soul as they are now in this world. Not only this: they will be given the same body in which they live now.

The same particles and atoms which composed their bodies in the world, will be collected on the Day of Resurrection, and they will be resurrected with the same previous bodies in which they had lived and worked in the world. Evidently, the limbs of man can bear the witness in the Hereafter only in case they are the same limbs with which he committed a crime in his previous lift. The same thing has been said in Surah AI-Zilzal, thus: "The earth will cast out all the burdens, which lie within her, and man will say:what has befallen her?

On that Day shall she relate whatever had happened on her , because your Lord will have commanded her to do so. The conduct of a righteous believer is right because his thought and conjecture about his Lord is right, and the conduct of a disbeliever and a hypocrite and a sinful person is wrong because his thought and conjecture about his Lord is wrong.

Then, as they go on descending into the depths of vice, more and more evil and wicked men and devils go on joining them as their associates and advisers and companions. Some people's saying that so-and-so is himself a very good man but happens to have bad companions is, in fact, contrary to fact. The law of nature is that every man gets the same sort of friends as he himself is.

If bad people happen to be associated with a good man, they cannot remain associated with him for long. Likewise, if good and noble men happen to be associated with evil intentioned and immoral men by chance, their association cannot last long. An evil man naturally attracts only evil men to himself and only evil men become attracted towards him just as filth attracts flits and flits are attracted by the filth.

The meaning of: "They made every thing, in front of them and behind them, seem fair to them," is this: They assured them that their past had been glorious and their future would also be bright; they made them see everything attractive and pleasant on every side; they told them that those who criticized them were foolish, because they were not doing anything novel or strange: those who had made any progress in the world before them had been doing the same that they were doing; ahead of them there was no Hereafter at all in which they might have to be called to account for their deeds, but if at all the Hereafter did take place, as some foolish people assert it would, the God who was blessing them in the world, would bless them there too.

Hell had not been made for them but for those whom God had deprived of His blessings here. They knew fully well haw impressive was the Qur'an, how high was the character of the man presenting it, and how effective and inspiring the style of his preaching. They knew that anyone who heard such matchless discourses in such an attractive style from such a noble person could not help being hued and charmed. Therefore, they planned that they should neither hear it themselves nor let anyone else hear it; whenever Muhammad upon whom be Allah's peace should start reciting it, they should create noise, clap hands, pass taunting remarks and raise All sorts of objections and such a hue and cry as to drown his voice.

By this plan they hoped they would be able to defeat the Prophet of Allah. Hadrat Anas has reported that the Holy Prophet said: "Many people called Allah their Lord, but most of them became disbelievers. Firm and steadfast is he who remained firm on this creed till his death. Hadrat Abu Bakr Siddiq may Allah be pleased with him has explained it thus: "Then he did not associate another with Allah: did not attend to any other deity beside Him.

Hadrat 'Uthman may Allah be pleased with him says "Performed his deeds sincerely for the sake of Allah only. Although Allah also sends the angels openly for whomever He wills, generally their coming down for the believers, especially in hard times when they are being persecuted by the enemies of the Truth, takes place in imperceptible ways and their voices penetrate into the depths of the heart as peace and tranquility instead of just striking the ear-drums.

Some commentators have regarded this coming down of the angels as restricted to the time of death or grave, or the Plain of Resurrection. But if the conditions in which these verses were sent ' down arc kept in view there remains no doubt that the real object of stating this thing here is to mention the coming down of the angels on those who struggle with their lives in this world in the cause of the Truth, so that they are consoled and encouraged and they rest assured that they are not helpless but the angels of Allah are at their back.

Although the angels also come to receive the believers at the time of death and they also welcome them in the grave in the state of bearzakh , and They will also accompany them constantly on the Day of Resurrection, from the time Resurrection takes place till their entry into Paradise, yet their company is not particularly restricted to the Hereafter but remains available in this world also.

The context clearly shows that in the conflict between the Truth and falsehood just as the worshipers of falsehood are accompanied by the devils and mischievous people, so arc the believers accompanied by the angels. On the one hand, the companions of the worshipers of falsehood show their misdeeds seem fair to them and assure them that the tyrannical and dishonest acts that they are committing arc the very means of their success and through them only will their leadership and dominance remain safe in the world.

On the other, the angels come down to the worshipers of the Truth and give them the message that is being mentioned in the following sentences. This counsel of the angels in this world means: "No matter' how strong and powerful be the forces of falsehood, you should not be afraid of them, and whatever hardships and deprivations you may have to experience on account of your love of the Truth, you should not grieve on account of them, for ahead there lie in store for you such things against which every blessing of the world is insignificant.

Do not grieve for the hardships you had to suffer in the world, and do not fear what you are going to face in the Hereafter, for we are giving you the good news of Paradise, which used to be promised to you in the world.

In the preceding verse they were told: "Being firm in the service to Allah and standing steadfast on this way after adopting it is by itself the basic good, which makes man a friend of the angels and worthy of Paradise. The conditions were that anyone who proclaimed to be a Muslim, would feel as if he had stepped into a jungle of beasts, where everyone was rushing at him to tear him into pieces.

More than that: if anyone opened his mouth to preach Islam he would feel as if he had called on the beasts to come and devour him. Such were the conditions when it was said: "A person's believing in Allah as his Lord and adopting the Right Way and standing steadfast on it is indeed a great and fundamental good, but the greatest good is that man should boldly say that he is a Muslim and should invite others towards Allah's service, fearless of the consequences, and while performing this duty should remain so pure and pious in conduct and character that no one should have a cause to find fault with Islam and with those who uphold it.

The conditions were that the invitation to the Truth was being resisted and opposed with extreme stubbornness and severe antagonism, in which All bounds of morality, humanity and decency were being transgressed. Every sort of lie was being uttered against the Holy Prophet and his Companions; every kind of evil device was being employed to defame him and to create suspicions against him in the minds of the people; every kind of accusation was being leveled against him and a host of the propagandists were busy creating doubts against him in the hearts; in short, he and his Companions were being persecuted in every possible way because of which a substantial number of the Muslims had been compelled to emigrate from the country.

Then the program that had been prepared to stop him from preaching was that a hand of the mischievous people was set behind him, who would raise such a hue and cry that no one should be able to hear anything as soon as he opened his mouth to preach his message. In such discouraging conditions when apparently every way of extending invitation to Islam seemed to be blocked, the Holy Prophet was taught this recipe for breaking the opposition.

First, it was said that goodness and evil are not equal, as if to say: "Although apparently your opponents might have raised a dreadful storm of mischief and evil, as against which goodness might seem absolutely helpless and powerless, yet evil in itself has a weakness which ultimately causes its own destruction. For as long as man is man, his nature cannot help hating evil.

Not only the companions of evil, even its own upholders know in their hearts that they are liars and wicked people and arc being stubborn for selfish motives. Not to speak of creating dignity and honor for them in the hearts of others, it lowers them in their own esteem, and causes their morale to be weakened and destroyed in the event of every conflict.

As against this evil, the good which appears to be utterly helpless and powerless, goes on operating and working and it becomes dominant in the long run. For, in the first place, the good has a power of its own which wins the hearts and no man however perverted and corrupted, can help esteeming it in his own heart.

Then, when the good and evil are engaged in a face to face conflict and their nature and merits become apparent and known, after a long drawn out struggle, not many people would be left, who would not start hating the evil and admiring the good.

Second, it was said that evil should be resisted not by the mere good but' by a superior good, as if to say: "If a person treats you unjustly and you forgive him, it is the mere good. The superior good is that you treat the one who ill-treats you which kindness and lout. The result would be that "your worst enemy would become your closest friend," for that is human nature itself. If you remain quiet in response to an abuse, it will be mere goodness but it will not silence the abuser.

But if you express good wishes for him in response to his abuses, even the most shameless opponent will feel ashamed, and then would hardly ever be able to employ invectives against you. If a person doesn't miss any opportunity to harm you, and you go on tolerating his excesses, it may well make him even bolder in his mischiefs.

But if on an occasion he gets into trouble and you come to his rescue, he will fall down at your feet, for no mischief can hold out against goodness. It also explains why such good news and warnings have been given in a fine Arabic style to Arabic-speaking people. Most of them, however, refused its message, receiving it cooly: "Yet, most of them turn away, so that they do not hear.

This is indeed what they did, turning away so as not to hear or be exposed to the powerful logic of the Qur'an. As the sfirah later informs us, they tried hard to persuade others not to listen to the Qur'an. Of those that did listen their attitude was the same as those who did not: they all resisted the influence of the Qur'an on their hearts.

Thus they were like the deaf, deprived of their hearing faculty. So do you what you will, and so shall we. They hoped that the Prophet would despair of them ever responding to him and that he would, therefore, stop calling on them to believe.

They did so because of the powerful effect of what he said when they deliberately wanted not to believe. Thus, they said to the Prophet: our hearts are covered over so as not to allow your words any penetration, and the deafness in our ears prevents us from hearing you, and the barrier between you and us allows you no interaction with us.

Therefore, leave us alone and do what you will. We will go our own separate way. Equally, they might carelessly have said: we will neither listen to what you say nor heed your warnings. You may do what you please. We will continue to follow our own ways, caring nothing for what you do or say. This is just one example of what the first advocate of the message of Islam had to face. Yet, still he continued to call on people to accept his message, allowing no element of despair to creep into or disrupt his work.

He never hastened the fulfilment of God's promise to him or the infliction of punishment on those who denied him. He acted instead upon instruction, declaring to people that putting the warnings into action was not up to him. He was no more than a human being receiving revelations and delivering a message. His task was to call on people to believe in God's oneness and to adhere to His message.

He was also mandated to warn the idolaters. Once he had done this, matters were left to God while he himself had no say in what was bound to happen: "Say: I am but a human being like yourselves. It has been revealed to me that your God is the One and only God. Therefore, take the straight path to Him and seek His forgiveness. Woe to those who associate partners with Him.

What perseverance! What endurance and what dedication! Only a person who has experienced at first hand something of this condition can appreciate the power and resilience required to persevere against such odds. Yet this perseverance is coupled with the realisation that one has no say in what turn developments take.

Yet the Prophet faced such unrelenting opposition, arrogance and carelessness, without ever requesting a miracle to silence his opponents. In order to be able to face such situations, God's prophets and messengers were often directed to remain patient in adversity.

Advocacy of the Divine message can only take the road of long patience and perseverance. The first thing that requires such patience is the advocate's keen desire to see the Divine message triumph, but then realise that such triumph is slow coming. Indeed, no sign of it may appear for a long time, yet those who undertake such advocacy must accept this willingly and without hesitation. The maximum the Prophet could do in the face of such arrogant rejection and ridicule of his message was to say: "Woe to those who associate partners with Him, and who do not pay the obligatory charity, and who refuse to believe in the life to come.

This verse was revealed in Makkah, while zakat was only imposed as a duty in the second year after the Prophet's migration to Madinah.

The overall requirement of zakat was known about during the Makkan period, but only as a general requirement whereby people paid as they wished. Later, in Madinah, this was modified to make it a specific duty with defined rates on different types of property.

To disbelieve in the life to come is the essence of rejection of the Divine message, and it should be met with stern warnings. Some scholars argue that in this particular instance, zakat means purity of faith. The general tone of the surah and the circumstances prevailing at the time admit this possibility. This is one of the undisputed principles of standard modern cosmology.

Because the earth and the heavens above the sun, the moon, stars, planets, galaxies, etc. We know that our world, the sun and the stars did not come about immediately after the primeval explosion. For the universe was in a gaseous state before the formation of the stars. This gaseous state was initially made of hydrogen and helium.

Condensation and compression shaped the planets, the earth, the sun and the stars that were but products of the gaseous state. The discovery of these phenomena has been rendered possible thanks to successive findings as a result of observations and theoretical developments. The knowledge of all contemporary communities during the time of the Prophet would not suffice for the assertion that the universe had once been in a gaseous state. Select Surah 1. Al-Fatihah 2. Al-Baqarah 3. Ale-Imran 4.

An-Nisa' 5. Al-Ma'idah 6. Al-Anfal 9. At-Taubah Yunus Hud Yusuf Ibrahim Al-Hijr An-Nahl Al-Isra Then He directed Himself 1 to the heaven while it was smoke and said to it and to the earth, "Come [into being], 2 willingly or by compulsion.

We hope to make it easy for everyone to read, study, and learn The Noble Quran. All Rights Reserved. Looks like either your browser does not support Javascript or its disabled. For a better Quran. For more instruction on how to enable javascript click here. Try The New Website! Related Sites Quranaudio. Legacy Quran. Fussilat Explained in Detail. Verse 2. We indeed disbelieve in what you have been sent with. They used to impugn Our signs; 15 so We unleashed upon them an icy gale during ill-fated days, in order that We might make them taste a humiliating punishment in the life of the world.

Yet the punishment of the Hereafter will be surely more disgraceful, and they will not be helped. So the bolt of a humiliating punishment seized them because of what they used to earn. Beirut: [n. Fifth edition. The Qur'an. Encyclopedia of the Quran.

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Navigation menu Personal tools Log in. Namespaces Page Discussion. Views Read View source View history. This page was last edited on 9 August , at This page has been accessed 7, times. Actions of disbelievers in opposing to the Qur'an. First action: verses Turning away from monotheistic knowledge from God. Second action: verses Preventing from distribution of the knowledge of the Qur'an.