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Name

It is derived from the word zilzal in the first verse.

Period of Revelation

Whether or not it was revealed, at Makkah or Madinah, is disputed. Ibn Masud, Ata, Jabir, and Mjahid say that it is a Makki Surah and a statement of Ibn Abbas also supports this view. On the contrary, Qatadah and Muqatil say that it is Madani and another statement of Ibn Abbas also has been cited in support of this view. That it is a Madani Surah is reasoned from a tradition from Hadrat Abu Said Khudri, which Ibn Abi Hatim has related from him. He says: "When the verse Fa-man ya mal mithqala dharratin khairan yarah, wa man ya mal mithqala dharratin sharran yarah, was revealed, I said: "O Messenger of Allah, shall I really see my deeds? The Holy Messenger replied in the affirmative. I submitted: And every major sin? He replied yes. I said: And the minor sins too? He replied yes. Thereupon I exclaimed that I would then be ruined. The Holy Prophet said: Rejoice, O Abu Sa'id, for each good act will be equal to ten good acts like it." The basis of the argument for this Surah's being Madani is that Hadrat Abu Sa'ld Khudri was an inhabitant of Madinah and reached maturity after the Battle of Uhud. Therefore, if this Surah was revealed in his presence, as is apparent from his statement, it must be a Madani Surah. However, the practice that the Companions and their immediate successors followed in respect of the occasion of the revelation of the verses and Surahs, has already been explained in the Introduction to Surah Ad-Dahr above. Therefore, a Companion's saying that a verse was sent down on this or that particular occasion is no proof that it was sent down on that very occasion. It may well be that after coming of age when Hadrat Abu Sa'id heard this Surah for the first time from the Holy Prophet, terrified by its last portion he might have asked the Holy Prophet the questions which we have cited above, and he might have narrated the incident saying that when this verse was revealed he put this and this question to the Holy Prophet. In the absence of this tradition every reader who reads the Qur'an with understandings will feel that it is a Makki Surah. More than that: from its theme and style he would feel that it must have been sent down in the earliest stage at Makkah when the fundamental principles and beliefs of Islam were being presented before the people in a concise but highly effective way.

Theme and Subject Matter

Its theme is the second life after death and presentation in it before man of the full record of the deeds done by him in the world. In the first three sentences it has been told briefly how the second life after death will take place and how confounding it will be for man. In the next two sentences it has been said that this very earth on which man has lived and performed all kinds of deeds thoughtlessly, and about which he never could fancy that this lifeless thing would at some time in the future bear witness to his deeds, will speak out on that Day by Allah's command and will state in respect of each individual person what act he had committed at a particular time and place. Then, it has been said that men on that Day, rising from their graves, will come out in their varied groups from all corners of the earth, to be shown their deeds and works, and their presentation of the deeds will be so complete and detailed that not an atom's weight of any good or evil act will be left unnoticed or hidden from his eyes.

Name

The Surah has been so designated after the word al-muzzammil occurring in the very first verse. This is only a name and not a title of its subject matter.

Period of Revelation

The two sections of this Surah were revealed in two separate periods.

The first section (vv. 1-19) is unanimously a Makki Revelation, and this is supported both by its subject matter and by the traditions of the Hadith. As for the question, in which specific period of the life at Makkah it was revealed, it is not answered by the tradition, but the internal evidence of the subject matter of this section helps to determine the period of its revelation.

First, in it the Holy Prophet (upon whom be peace) has been instructed to the effect: "Arise during the night and worship Allah so that you may develop the capability to shoulder the heavy burden of Prophethood and to discharge its responsibilities." This shows that this Command must have been given in the earliest period of the Prophethood when training was being imparted to the Holy prophet by Allah for this office.

Secondly, a Command has been given in it that the Qur'an be recited in, the Tahajjud Prayer for half the night, or thereabout. This Command by itself points out that by that time at least so much of the Qur'an had been revealed as could be recited for that long.

Thirdly, in this section the Holy Prophet (upon whom be peace) has been exhorted to have patience at the excesses being committed by his opponents, and the disbelievers of Makkah have been threatened with the torment. This shows that this section was revealed at a time when the Holy Prophet (upon whom be peace) had openly started preaching Islam and the opposition to him at Makkah had grown active and strong.

About the second section (v. 20) although many of the commentators have expressed the opinion that this too was sent down at Makkah, yet some other commentators regard it as a Madani Revelation, and this same opinion is confirmed by the subject matter of this section. For it mentions fighting in the way of Allah, and obviously, there could be no question of it at Makkah; it also contains the Command to pay the obligatory zakat, and it is fully confirmed that the zakat at a specific rate and with an exemption limit (nisab) was enjoined at Madinah.

Theme and Subject Matter

In the first seven verses the Holy Prophet (upon whom be peace) has been commanded to the effect: "Prepare yourself to shoulder the responsibilities of the great Mission that has been entrusted to you; its practical form is that you should rise during the hours of night and stand up in Prayer for half the night, or for a little more or less of it."

In vv. 8-14, he has been exhorted to the effect: "Devote yourself exclusively to that God Who is the Owner of the whole universe. Entrust all your affairs to Him with full satisfaction of the heart. Bear with patience whatever your opponents may utter against you. Do not be intimate with them. Leave their affair to God: He Himself will deal with them."

Then, in vv. 15-19, those of the people of Makkah, who were opposing the Holy Prophet (upon whom be peace) have been warned, so as to say: "We have sent a Messenger to you just as We sent a Messenger to the Pharaoh. Just consider what fate the Pharaoh met when he did not accept the invitation of the Messenger of Allah. Supposing that you are not punished by a torment in this world, how will you save yourselves from the punishment for disbelief on the Day of Resurrection."

This is the subject matter of the first section. The second section, according to a tradition from Hadrat Sa'id bin Jubair, was sent down ten years later, and in it the initial Command given in connection with the Tahajjud Prayer, in the beginning of the first section, was curtailed. The new Command enjoined, "Offer as much of the Tahajjud Prayer as you easily can, but what the Muslims should particularly mind and attend to is the five times obligatory Prayer a day:,

Name

The Surah takes its name from the word al- muddaththir in the first verse. This also is only a name, not a title of its subject matter.

Period of Revelation

The first seven verses of this Surah belong to the earliest period at Makkah. Even according to some traditions which have been related in Bukhari, Muslim, Tirmidhi, Musnad Ahmad, etc., on the authority of Hadrat Jabir bin Abdullah, these are the very earliest verses of the Qur'an to be revealed to the Holy Prophet (upon whoa be peace). But the Muslim Ummah almost unanimously agreed that the earliest Revelation to the Holy Prophet (upon whom be peace) consisted of the first five verses of Surah Al-Alaq(XCVI) However, what is established by authentic traditions is that after this first Revelation, no Revelation came down to the Holy Prophet (upon whom be peace) for quite some time. Then, when it was resumed, it started with theme verses of Surah Al- Muddaththir. Imam Zuhri has given the following details of it:

"Revelation to the Holy Prophet remained suspended for quite some time, and it was such a period of deep grief and distress for him that he started going early to the tops of the mountains to throw himself down from them. But whenever he stood on the edge of a peak, the Angel Gabriel would appear and tell him that he was Allah's Prophet. This would console him and restore to him full peace of mind." (Ibn Jarir).

After this Imam Zuhri relates the following tradition on the authority of Hadrat Jabir bin Abdullah:

"The Ho]y Messenger of Allah describing the period of falrat al-wahi (break in revelation) said: One day when I was passing on the way, I suddenly heard a call from heaven. I raised my head and saw that the same Angel who had visited me in the Cave of Hira was sitting on a throne between heaven and earth. This struck terror in my heart, and reaching home quickly, I said: 'Cover me up, cover me up'. So the people of the house covered me up with a quilt (or blanket). At that time Allah sent down the Revelation: Ya ayyuhal-Muddaththiru... From then on revelation became intense and continuous." (Bukhari, Muslim Musnad Ahmad, Ibn Jarir).

The rest of the Surah (vv. 8-56) was revealed when the first Hajj season came after public preaching of Islam had begun in Makkah. This has been fully well described in the Sirah by Ibn Hisham and we shall cite it below.

Theme and Subject Matter

As has been explained above, the earliest Revelation to the Holy Prophet (upon whom be peace) consisted of the first five verses of Surah Al-Alaq, in which it had been Said: "Read (O Prophet), in the name of your Lord, Who created: created man from a clot of congealed blood. Read: and your Lord is Most Generous, Who taught knowledge by the pen, taught man what he did not know."

This was the first experience of Revelation met with suddenly by the Holy Prophet (upon whom be peace). in this message it was not told what great mission he had been entrusted with and what duties he had to perk form in future. He was only initiated into it and then left alone for a time so that the great strain this experience had caused should pass away and he should mentally become prepared to receive the Revelation and perform the prophetic mission in the future. After this intermission when Revelation Was resumed, the first seven verses of this Surah Were revealed:In these he Was for the first time commanded to arise and warn the people of the consequences of the way of life they were following and to proclaim the greatness of God in the world where others were being magnified without any right. Along with that he was given this instruction: The demand of the Unique mission that you have to perform, now is that your life should be pure in every respect and you should carry out the duty of reforming your people sincerely irrespective of any worldly gain. Then, in the last sentence, he was exhorted to endure with patience, for the sake of his Lord,

Name

"Al-Jinn" is the name of this Surah as well as the title of its subject matter, for in it the event of the Jinn's hearing the Qur'an and returning to their people to preach Islam to them, has been related in detail.

Period of Revelation

According to a tradition related in Bukhari and Muslim, on the authority of Hadrat Abdullah bin Abbas, once the Holy Prophet (upon whom be peace) was going to Visit the Fair of Ukaz with some of his Companions, On the way be led the Fajr Prayer at Nakhlah. At that time a company of the jinn happened to pass that way. When they heard the Quran being recited, they tarried and listened to it attentively. This very event has been described in this Surah.

Most of the commentators, on the basis of this tradition, believe that this relates to the Holy Prophet's well known journey to Taif, which had taken place three years before the Hijrah in the 10th year of the Prophethood. But this is not correct for several reasons. The jinn's hearing the Qur'an during the journey to Taif has been related in Al-Ahqaf 29-32. A cursory reading of those verses shows that the jinn who had believed after hearing the Qur'an on that occasion were already believers in the Prophet Moses and the previous scriptures. On the contrary, vv. 2- 7 of this surah clearly show that the jinn who heard the Qur'an on this occasion were polytheists and deniers of the Hereafter and Prophethood. Then, it is confirmed historically that in his journey to Taif none accompanied the Holy Prophet except Hadrat Zaid bin Harithah. On the contrary, concerning this journey Ibn Abbas says that the Holy Prophet (upon whom be peace) was accompanied by some of his Companions. Furthermore, the traditions also agree that in that journey the jinn heard the Qur'an when the Holy Prophet had stopped at Nakhlah on his return journey from Taif to Makkah, and in this journey, according to the traditions of Ibn Abbas, the event of the jinn's hearing the Qur'an occurred when the Holy Prophet was going to Ukaz from Makkah. Therefore, in view of these reasons what seems to be correct is that in Surah Al-Ahqaf and Surah Al Jinn, one and the same event has not been narrated, but these were two separate events, which took place during two separate journeys.

As far as Surah Al-Ahqaf is concerned, it is agreed that the event mentioned in it occurred on the return journey from Taif in the 10th year of Prophethood. As for the question, when this second event took place, its answer is not given by the tradition of Ibn Abbas, nor any other historical tradition shows as to when the Holy Prophet had gone to the Fair of Ukaz along with some of his Companions. However, a little consideration of vv 8-10 of this surah shows that this could only be an event of the earliest stage of Prophethood. In these verses it has been stated that before the appointment of the Holy Prophet (upon whom be peace) to Divine Mission the jinn used to have one or another opportunity to eavesdrop in the heavens in order to hear news of the unseen, but after it they suddenly found that angels had been set as guards and meteorites were being shot on every side so that they could find no place of safety from where they could hear the secret news. Thereupon they had set about searching for the unusual thing that had occurred on the earth, or was going to occur, because of which the security measures had been tightened up. Probably since then many companies of the jinn must have been moving about in search of the unusual occurrence and one of them after having heard the Qur'an from the Holy Prophet (upon whom be peace) must have formed the opinion that that was the very thing for the sake of which all the gates of the heavens had been shut against the jinn.

Reality of Jinn

Before one starts the study of this Surah one must clearly know what is the reality of the jinn so as to avoid any possible mental confusion. Many people of the modern times are involved in the misunderstanding that the...

Name

The Surah is so designated after the word al-bayyinah occurring at the end of the first verse.

Period of Revelation

Where it was revealed, at Makkah or Madinah, is also disputed. Some commentators say it is a Makki revelation according to most scholars; others say it is a Madani revelation according to most scholars. Ibn Az Zubair and Ata bin Yasar hold the view that it is Madani. Ibn Abbas and Qatadah are reported to have held two views, first that it is Makki, second that it is Madani. Hadrat Aishah regards it as a Makki Surah. Abu Hayyan, author of Bahr al-Muhit, and Abdul Munim ibn al- Faras, author of Ahkam al-Quran, also have preferred to regard it as Makki. As for its contents, there is nothing in it to indicate whether it was revealed at Makkah or at Madinah.

Theme and Subject Matter

Its having been placed after Surahs Al-Alaq and Al-Qadr in the arrangement of the Quran is very meaningful. Surah Al-Alaq contains the very first revelation, while Surah Al-Qadr shows as to when it was revealed, and in this Surah it has been explained why it was necessary to send a Messenger along with this Holy Book.

First of all the need of sending a Messenger has been explained, saying: The people of the world, be they from among the followers of the earlier scriptures or from among the idolaters, could not possibly be freed from their state of unbelief, until a Messenger was sent whose appearance by itself should be a clear proof of his apostleship, and he should present the Book of God before the people in its original, pristine form, which should be free from every mixture of falsehood corrupting the earlier Divine Books; and which should comprise sound teachings.

Then, about the errors of the followers of the earlier Books it has been said that the cause of their straying into different creeds was not that Allah had not provided any guidance to them, but they strayed only after a clear statement of the Right Creed had come to them. From this it automatically follows that they themselves were responsible for their error and deviation. Now, if even after the coming of the clear statement through this Messenger, they continued to stray, their responsibility would further increase.

In this very connection, it has been stated that the Prophets who came from Allah and the, Books sent down by Him, did not enjoin anything but that the way of sincere and true service to Allah be adopted, apart from all other ways, no one else's worship, service or obedience be mixed with His, the salat be established and the zakat be paid. This same has been the true religion since ever. From this also it automatically follows that the followers of the earlier scriptures, straying from this true religion, have added extraneous things to it, which are false, and Allah's this Messenger has come to invite them back to, the same original faith.

In conclusion, it has been pointed out clearly that the followers of the earlier Books and the idolaters who would refuse to acknowledge this Messenger are the worst of creatures: their punishment is an everlasting Hell; and the people who would believe and act righteously, and would spend life in the world in awe of God, are the best of creatures: their reward is eternal Paradise wherein they will live for ever. Allah became well pleased with them and they became well pleased with Allah.

Name

The Surah takes its name "Al-Furqan" from the first verse. Though it is symbolic like the names of many other Surahs, it has a close relation to its subject matter.

Period of Revelation

It appears from its style and subject matter that, like Surah Al- Mu'minun, it was also revealed during the third stage of Prophethood at Makkah. Ibn Jarir and Imam Razi have cited a tradition of Dahhak bin Muzahim that this Surah was revealed eight years before Surah An Nisa. This also confirms our opinion as to its period of revelation. (Ibn Jarir, Vol. XIX, pp. 28-30, and Tafsir Kabir, Vol. VI,p. 358).

Subject Matter and Topics

The Surah deals with the doubts and objections that were being raised against the Qur'an, the Prophethood of Muhammad (Allah's peace and blessings be upon him) and his teachings by the disbelievers of Makkah. Appropriate answers to each and every objection have been given and the people have been warned of the consequences of rejecting the Truth. At the end of the Surah, a clear picture of the moral superiority of the Believers has been depicted as in the beginning of Surah Al-Mu'minun, as if to say, '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 Holy Prophet and this is the kind of people that he is trying to train. You may yourselves compare and contrast this type of people with those Arabs, who have not as yet accepted the Message, and who are upholding "ignorance" and exerting their utmost to defeat the Truth. Now you may judge for yourselves as to which you would like to choose." Though this question was not posed in so many words, it was placed before every one in Arabia in a tangible shape. It may be noted that during the next few years, the practical answer given to this question by the whole nation, with the exception of a small minority, was that they chose Islam.

Name

This Surah takes its name from v. 80.

Period of Revelation

It is clear from its topics and style that the period of its revelation is about the same as that of Surah Ibrahim, for two things are quite prominent in its background. First, it appears from the repeated warnings in this Surah that in spite of the fact that the Holy Prophet had been propagating the Message for many years, his people in general had not shown any inclination towards its acceptance nay, they had become more and more obdurate and stubborn in their antagonism, enmity and ridicule with the passage of time. Secondly, by that time the Holy Prophet had begun to feel a little tired of making strenuous efforts to eradicate disbelief and opposition of his people. That is why Allah has consoled and comforted him over and over again by way of encouragement.

Topics and the Central Theme

Though the main topics of the surah are:

warning to those who rejected his Message, opposed it tooth and nail, and ridiculed him, and

comfort and encouragement to the Holy Prophet,

It does not mean that this Surah does not contain admonition and instructions. As a matter of fact, the Quran never confines itself to mere warning; rebuke and censure, but resorts to precept in every suitable place. Accordingly, this Surah contains brief arguments for Tauhid on the one hand, and admonition in the story of Adam and Satan on the other.

Name

The Surah takes its name from the two letters of the alphabet with which it begins.

Period of Revelation

A study of the style shows that it was either sent down during the last stage of the middle Makkan period, or it is one of those Surahs, which were sent down during the last stage of the Holy Prophet's stay at Makkah.

Subject Matter and Theme

The object of the discourse is to warn the Quraish of 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. The aspect of the warning is dominant and conspicuous although along with repeatedly giving the warnings, arguments also have been given for the correct understanding by the people.

Arguments have been given for three things: (1) For Tauhid, from the signs of the universe and from common sense; (2) for the Hereafter, from the signs of the universe, from common sense and from man's own existence itself; and (3) for the Prophethood of the Prophet Muhammad, from the fact that he was facing all kinds of hardships in the preaching of his message without any selfish motive, and from this that whatever he was inviting the people to was rational and reasonable, accepting which was in the people's own interest.

On the strength of these arguments, themes of reprobation, reproof and warning have been presented repeatedly in a highly forceful manner, so that hearts are shaken up and those which have any capacity for accepting the truth left in them should not remain unmoved.

Imam Ahmad, Abu Daud, Nasai, Ibn Majah and Tabarani have related on the authority of Hadrat Ma'qil bin Yasar that the Holy Prophet said:"Surah Ya Sin is the heart of the Qur'an."This is similar to describing the Surah Al Fatiha has the Umm al Qur'an (the essence or core of the Qur'an), because Al Fatihah contains the sum and substance of the teaching of the whole Quran. The 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.

Again Imam Ahmad, Aba Da'ud and Ibn Majah have related from the same Ma'qil bin Yasar that the Holy Prophet said: "Recite Surah Ya Sin to the dying ones among you." The object is not only to revive and refresh the whole Islamic creed in the mind of the dying person but also bring before him, in particular, a complete picture of the Hereafter so that he may know what stages he would have to pass through 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 also is made for the benefit of the person who does not know Arabic so that the purpose of the admonition is duly fulfilled.

Name

The Surah derives its name Al-Ahzab from verse 20.

Period of Revelation

The Surah discusses three important events which are: the Battle of the Trench (or Al-Ahzab: the Clans), which took place in Shawwal, A. H. 5; the raid on Bani Quraizah, which was made in Dhil-Qa'dah, A. H. 5; and the Holy Prophet's marriage with Hadrat Zainab, which also was contracted in Dhil-Qa'dah, A. H. 5. These historical events accurately determine the period of the revelation of this Surah.

Historical Background

The Islamic army's setback in the Battle of Uhud (A. H. 3) that resulted from the error of the archers appointed by the Holy Prophet so boosted up the morale of the Arab pagans and the Jews and the hypocrites that they started entertaining the hope that they would soon be able to exterminate Islam and the Muslims completely. Their high state of morale can be judged from the events that occurred in the first year after Uhud. Hardly two months had passed then the tribe of Bani Asad of Najd began to make preparations for a raid on Madinah, and the Holy Prophet had to dispatch an expedition under Abu Salamah to counteract them. In Safar A. H. 4 some people of the tribes of Adal and Qarah asked the Holy Prophet to send some men to instruct them in Islam. Accordingly six of the Companions were allowed to accompany them for the purpose. But when they reached Raji (a place between Rabigh and Jeddah), they summoned Hudhail against them, who killed four of the Companions, and took the other two (Hadrat Khubaib bin Adi and Hadrat Zaid bin ad-Dathinnah) to Makkah and sold them to the enemy. Then in the same month of Safar, on the request of a chief of Bani Amir, the Holy Prophet sent another deputation of 40 (according to others, 70) preachers, consisting of the Ansar young men, to Najd. But they were also betrayed. The people of Usayyah and Ri'l and Dhakwan, tribes of Bani Sulaim, surrounded them suddenly at Bir Maunah and slew all of them. Meanwhile the Jewish tribe of Bani an-Nadir of Madinah, getting encouragement, continued to commit breaches of the treaties; so much so that in Rabi'ul Awwal, A.H. 4, they plotted against the life of the Holy Prophet himself. Then in Jamadi al-Ula, A. H. 4, Bani Thalbah and Bani Muharib, the two tribes of Bani Ghatafan, started making preparations to attack Madinah and the Holy Prophet had to go to punish them. Thus, after their setback at Uhud, the Muslims went on encountering repercussions continuously for seven to eight months.

However, it was the Holy Prophet's determination and wisdom and his great Companions' spirit of sacrifice that changed these adverse conditions completely within a short span of time. The economic boycott by the Arabs had made life hard for the people of Madinah. All the polytheistic tribes around Madinah were becoming rebellious. Inside Madinah itself the Jews and the hypocrites were beat upon mischief. But the successive steps taken by a handful of the sincere Muslims, under the leadership of the Holy Prophet, not only restored the image of strength of Islam in Arabia but also increased it manifold.

Raids Preceding the Battle of the Trench

The first such step was taken immediately after the Battle of Uhud. The very next day when quite a large number of Muslims lay wounded and the martyrdom of the near and dear ones was being mourned in many houses, and the Holy Prophet himself was injured and sad at the martyrdom of his uncle, Hadrat Hamzah, he called out to the devoted servants of Islam to accompany him in pursuit of the pagans so as to deter them from returning and attacking Madinah again. The Holy Prophet's assessment was absolutely correct. He knew that, although the Quraish had retreated without taking any advantage of their almost complete victory, they would certainly regret their folly when they would halt and consider the whole matter coolly on the way, and would return to attack Madinah again. Therefore, he decided to go in pursuit of them,

Name

The word Fatir of the first very verse is the title given to this Surah, which simply means that it is a Surah in which the word Fatir has occurred. The other name is Al Malaika, which also occurs in the first verse.

Period of Revelation

The internal evidence of the style shows that the period of the revelation of this Sarah is probably the middle Makkan period, and especially that part of it, when antagonism had grown quite strong and every sort of mischief was being adopted to frustrate the mission of the Holy Prophet.

Subject Matter and Theme

The discourse is meant to warn and reprove the people of Makkah and their chiefs for their antagonistic attitude that they had then adopted towards the Holy Prophet's message of Tauhid, like a well wisher, and also to admonish them like a teacher, as if to say: "O foolish people, the way to which this Prophet is calling you is to your own advantage. Your anger, your tricks and machinations against it and your conspiracies and designs to frustrate it are not directed against him but against your own selves. If you do not listen to him, you will be harming your own selves, not him. Just consider and ponder over what he says : there is nothing wrong in it. He repudiates shirk. If you look around carefully, you will yourself realize that there is no basis for shirk in the world. He presents the doctrine of Tauhid. If you use your common sense, you will come to the conclusion that there is no being, beside Allah, Creator of the Universe, which might possess divine attributes and powers and authority. He tells you that you have not been created to be irresponsible in this world, but you have to render an account of your deeds before your God, and that there is life after the life of this world when everyone will meet the consequences of what he has done here. If you thing a little you will see that your doubts and your astonishment about it are absolutely baseless. Don't you see the phenomenon of the reproduction of creation day and night. How can then your own recreation be impossible for that God Who created you from an insignificant sperm drop? Doesn't your own intellect testify that the good and the evil cannot be alike? Then think and judge for yourselves as to what is reasonable, should the good and the evil meet with the same fate and end up in the dust, or should the good be requited with good and the evil with evil? Now, if you do not admit and acknowledge these rational and reasonable things and do not abandon your false gods, and wish to continue living only as irresponsible people in the world, the Prophet will not lose anything. It is you yourselves only who will suffer the consequences. The Prophet's only responsibility was to make the truth plain to you, which be has done."

In this connection, the Holy Prophet has been consoled again and again, as if to say :"When you are doing full justice to the preaching of your mission, you do not incur any responsibility for those who persist in their error and do not accept and follow the right way." Furthermore, he has also been consoled to the effect "You should neither grieve on account of those who do not want to believe, nor consume yourself with the thought of how to bring them to the rights path. Instead of this, you should pay your full attention to those who are inclined to listen to you."

The believers also, in this connection, have been given the good news so that they may feel strengthened and encouraged and remain steadfast on the path of the truth with full faith in the promises made by Allah.

Name

The word Fatir of the first very verse is the title given to this Surah, which simply means that it is a Surah in which the word Fatir has occurred. The other name is Al Malaika, which also occurs in the first verse.

Period of Revelation

The internal evidence of the style shows that the period of the revelation of this Sarah is probably the middle Makkan period, and especially that part of it,