Verse:21 Commentary Commentary

وَقَالَ الَّذِينَ لَا يَرْ‌جُونَ لِقَاءَنَا (And said those who do not believe in meeting Us - 25:21). رَجَاء (Raja:) means to hope for something desired. Sometimes it is also used for having fear, as mentioned by Ibn-al-Ambari, the famous scholar of Arabic lexicon. Here in this verse it is used for apprehension and fear. Thus the meaning of the phrase is 'those who are not apprehensive of being brought before Us'. The allusion is toward those who totally deny the Hereafter as only they could have the courage to raise such preposterous and absurd points and put such frivolous demands. Those who believe in the Hereafter dread it so much all the time that they have no time to waste over such ridiculous ideas. In the present time those who appear to be unsure about the teachings and injunctions of Islam and indulge in dubious debate and arguments under the influence of modern education allude toward weakness of their faith in the Hereafter. When one attains total faith in the Hereafter then there is no question of having such dubious doubts. Verse:22 Commentary حِجْرً‌ا مَّحْجُورً‌ا (25:22) The literal meaning of حِجر is protection, and مَّحْجُورًا is fully protected. This word was used in Arabic language at the time of danger, when there was a danger in sight. The word was used to seek protection - that is to ask for protection against the imminent danger. Likewise, on the Dooms Day when the infidels will see angels approaching toward them with chastisement, they will utter this word as per their habit in this world to seek protection. Sayyidna Ibn ` Abbas ؓ has described the meaning of this word حَرَاماً مُحَرَّماً (that is banned, prohibited).

According to this interpretation, the phrase will mean that on the Dooms Day when the infidels will see the angels approaching them with chastisement, they will seek their pardon and plead to let them in the paradise. In response to their pleading the angels will reply حِجْرً‌ا مَّحْجُورً‌ا that is the Paradise is banned and prohibited for infidels. (Mazhari) Verse:23 Commentary - - - Verse:24 Commentary Commentary

خَيْرٌ‌ مُّسْتَقَرًّ‌ا وَأَحْسَنُ مَقِيلًا (The best in (terms of their) abode and best in (terms of their) resting-place - 25:24). Permanent residence is called مُّسْتَقَرًّ while مَقِيلً is derived from قَیلُولہ which means siesta. Hence مَقِيلً means the place for having siesta. Probably مَقِيلً is specifically mentioned here because it is referred in one of the traditions that on the Dooms day Allah Ta' ala will complete reckoning of the entire creation by noon and the people of paradise will reach Paradise at the time of siesta and so will the condemned in the Hell. (Qurtubi) Verse:25 Commentary تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ (The sky will break open with a cloud - 25:25). The explanation of the verse is that the sky will rip apart and a sort of liquid cloud will descend from it which will be carrying angels with it. This cloud will look like a canopy descending from the sky and will be bearing Allah Ta' ala's refulgence surrounded by angels. This will precede the beginning of the reckoning and the sky will rip open only to make an opening. It will not be the same ripping as the one when the sur (صُور) will be blown to finish off the earth and the sky, because this descension of the cloud will take place after the second blowing of the sur (صُور) when the earth and the sky would have taken the new shape. (Bayan u1-Qur' an) Verse:26 Commentary - - - Verse:27 Commentary - - - Verse:28 Commentary يَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا (Woe to me! would that I had not taken so-and-so for my friend - 25:28). This verse was revealed on an especial occasion, but its implication is universal. The background is that 'Uqbah Ibn Abi Mu` ait was one of the chieftains of polytheists in Makkah. It was customary with him that whenever he would return after an expedition, he used to invite the nobility of the city to dinner. He also used to call on the Holy Prophet صلى الله عليه وسلم frequently. When he presented the food to the Holy Prophet صلى الله عليه وسلم he said "I cannot eat your food until you proclaim that Allah is one and no one can be associated with Him in worship and that I am His Rasul." 'Uqbah recited this sentence and then the Holy Prophet صلى الله عليه وسلم ate the dinner according to his promise, 'Ubayy Ibn Khalaf was a close friend of 'Uqbah. When he learnt that 'Uqbah has accepted Islam and has recited the Kalimah Tayyabah he was very crossed with him. 'Uqbah tried to defend himself by explaining that Muhammad صلى الله عليه وسلم was an eminent person of Quraysh and if he had returned without having his meal at his house, it would have been very degrading for 'Uqbah. Therefore, in order to please him, he repeated the sentence (کلمہ). 'Ubayy Ibn Khalaf did not accept this explanation and asked 'Uqbah to go and spit on Holy Prophet's صلى الله عليه وسلم face if he was really ashamed. The wretched man obliged his depraved friend and did as he had suggested. Allah Ta' ala disgraced them both in this world as well, as both were killed in the battle of Badr (Baghawi). The torment he will face on the Dooms day is described in this verse that when he will see the torment before him, he will bite his fingers in distress and repentance and say "would that he had not made 'Ubayy Ibn Khalaf his friend in the world". (Mazhari Qurtubi)

Friendship of wicked persons and non believers will be a matter of shame and repentance in the Hereafter

It is explained in Tafsir Mazhari that although these verses were revealed in respect of the 'Uqbah, yet the moral of the verse is universal. This can be noticed by the use of the word فُلاناً (so-and-so) in the verse, which alludes that the message is universal. The moral that can be deduced from these verses is that when two friends get together in acts of immorality and sin and help each other in performing forbidden deeds, then the same will apply to them and they will be remorseful and feel sorry for their friendship in the Hereafter. Musnad Ahmed, Tirmidhi, Abu Dawud etc. have reproduced a narration on the authority of Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet صلى الله عليه وسلم once said لا تصاحب الا مؤمنا ولا یاکل مالک الا تقی (Do not make a non-Muslim your friend and your possessions should be used only by the pious persons.- Mazhari), that is, do not have the non-pious as your friend. And Sayyidna Abu Hurairah has reported a tradition of the Holy Prophet صلى الله عليه وسلم :

المرء علی دین خلیلہ فلینظر من یخالل (رواہ البخاری)

Every person is influenced by the faith and way of life of his friends. Therefore, one must be very mindful when selecting his friends. (Bukhari)

Sayyidna Ibn ` Abbas ؓ has reported that the Holy Prophet صلى الله عليه وسلم was asked what sort of friends should we keep in our company. To this he replied:

من ذکر کم باللہ رویتہ، وزاد فی علمکم منطقہ، و ذکرکم بالآخرۃ عملہ (رواہ البزار)

The one who reminds you of Allah when you see him, and adds to your knowledge when he speaks, and reminds you of the Hereafter when he acts. (Qurtubi) Verse:29 Commentary - - - Verse:30 Commentary وَقَالَ الرَّسُوْلُ يٰرَبِّ اِنَّ قَوْمِي اتَّخَذُوْا ھٰذَا الْقُرْاٰنَ مَهْجُوْرًا (That is Rasul will say, 0 my Lord my people have forgotten and forsaken Qur'an - 25:30). There is a difference of opinion among the commentators whether this complaint of the Holy Prophet صلى الله عليه وسلم to Allah Ta' ala about his people would be on Dooms Day or was made in his life time. Both views appear valid. But the verse following this verse suggests that he made this complaint during his lifetime and the next verse was revealed to appease him. Verse:31 Commentary The next verse reads وَكَذٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِّنَ الْمُجْرِمِيْنَ (In a similar way We made for every prophet an enemy from among the sinners - 25:31). It means that if your adversaries do not accept Qur'an, it is not something new. In the past as well people have defied Our message and the messengers had to contend with that. The best course for you also is to be contended.

Abandoning to follow Qur'an is a great sin

On the face of it abandonment of Qur'an means its denial or non non-acceptance, which is expected only from the infidels. However, in certain traditions it is reported that those Muslim who do believe in the Qur'an but neither they read it nor try to follow it fall as much within the ambit of this category of people. Sayyidna Anas ؓ has quoted the Holy Prophet صلى الله عليه وسلم as saying:

من تعلّم القرآن و علّق مصحفہ لم یتعاھدہ ولم ینظر فیہ جاء یوم القیامۃ متعلقا بہ یقول : یا ربّ العالمین ان عبدک ھذا اتخزنی مھجوراً فاقض بینی و بینہ ۔ ذکرہ الثعلبی (قرطبی)

The person who has learnt Qur'an and then hanged it (on the wall), neither he recites it routinely nor ponders over its injunctions will be brought on the Doomsday with Qur'an hanging by his neck with a sling, and will complain before Allah Ta' ala 'this servant of Yours had abandoned me, so decide between me and him". (Qurtubi) Verse:32 Commentary Commentary

The sequence of objections by the infidels and polytheists and their answers, which had started in the beginning of the Surah, is continuing. Here in this verse the objection as to why the Qur'an was revealed gradually bit by bit and not in one go is answered. The wisdom behind gradual revelation of the Qur'an as explained in the verse is that it was to keep the heart of the Holy Prophet صلى الله عليه وسلم firm and strong. By gradual revelation the Holy Prophet's صلى الله عليه وسلم heart was made strong in the following manner:

1. It was made easy for him to remember the Qur'an by heart. If the whole Book was revealed in one go, its remembrance by heart would not have been that easy. Remembrance of the Qur'an by heart expelled all worries from his heart.

2. Whenever an objection was raised by the infidels or a maltreatment was perpetrated, a verse would reveal to give him fortitude. In case the entire Qur' an was revealed in one piece and the fortitude for the special occasion had also been mentioned in it, its search in the Book would have been painstaking. Moreover, it would have been uncertain whether or not the attention of the Holy Prophet صلى الله عليه وسلم would be drawn to the particular verse.

3. Instant response by way of revelation to answer awkward questions was by itself the confirmation of Allah Ta' ala's support which is the biggest source of strength for the heart. The wisdom of keeping the heart strong is not dependent on gradual revelations alone. Other factors in this regard are mentioned in the following verse of Surah Bani Isra'il وَقُرْاٰنًا فَرَقْنٰهُ لِتَقْرَاَهٗ عَلَي النَّاسِ عَلٰي مُكْثٍ (And We have divided the Qur'an in portion, so that you may recite it to the people gradually - 17:106). (Bayan ul-Qur' an) Verse:33 Commentary Commentary

Verse no. 33 supports and accentuates the explanation given above for the wisdom in the gradual revelation of Qur'an in as much as it promises Allah's support in any situation of awkward questions asked by the infidel. Verse:34 Commentary - - -