By Badruddoja Razvi Misbahi, New Age Islam
(Translated from Urdu by Newageislam.com)
Explaining Verses 33:68, 33:22 And 21:98 Out Of 26 Verses Presented By Wasim Rizvi In Supreme Court
Main Points Discussed In Part 13
1. On the Day of Resurrection, those who reject Tawheed and Prophethood will recognize their crimes.
2. The plea mentioned in verse 68 would be made by the polytheists and not by the believers.
3. In Surah Anbiya verse 98, the disbelievers and polytheists of Makkah are addressed.
1. “Our Lord, give them double the punishment and curse them with a great curse." (33:68)
2. “And who is more unjust than one who is reminded of the verses of his Lord; then he turns away from them? Indeed We, from the criminals, will take retribution”. (32:22)
3. “Indeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You will be coming to [enter] it.” (21:98)
The verse 33:68 [of Surah Ahzaab] is linked to the previous verses, thus we'll explain it alongside verses 33:66 and 33:67.
When, on the Day of Resurrection, those who reject Tawheed and Prophethood will be severely punished and their bodies will be flipped upside down in Hell, burned from top to bottom on all sides like flesh in a fire or pot. They will recognize their crimes at that time and will say, “Had we obeyed Allah and His Messenger, we would not have been plagued with this anguish today, and we would not have witnessed this day,” with profound regret and shame.
To support their excuse and bolster their justification, they will cry out to their Lord, saying, “Our leaders misled us by disguising the truth with deception, and we fell into their delusion. As a result, O Lord! They are to blame for our misdeeds and blunders. Our sin is that we followed them instead of following your messenger. All of this occurred at their behest, so if we are deserving of this punishment, they are deserving of double punishment. It's also because they went wrong themselves and pushed us into the quagmire of astray. As a result, O Lord! Curse them ferociously!”
From the foregoing, it is apparent that the supplication to Allah Almighty in Surah Al-Ahzab verse 68 would not be made by the believers but by the disbelievers and polytheists who obeyed and followed their elders in the earth, and did not believe in Tawheed and Prophethood, despite the fact that they were repeatedly given sermons and reminders.
(2) The reward and punishment of faith and disbelief are described in the Quranic verses preceding verse 22 of Surah Sajdah (32), and it is stated that God will give them a taste of the torment in this world before the great torment, i.e. the torment of the Hereafter, so that they may be warned and repent of their disbelief and polytheism by witnessing the evil end with their own eyes. The same thing happened to them. The Quraysh of Makkah were tormented with diseases and hardships prior to the Muslims’ migration, and after the migration, the Quraysh elites were slaughtered in Badr, and they were in such a state of famine for seven years that they ate bones, dead bodies, and even dogs. (see Tafsir-e-Khazainul Irfan under the verse)
As we all know, the warning of suffering is mentioned in the verses preceding verse 22 of Surah 32. The rationale for the promise is now clarified in verse 22 of Surah 32: “Why should we not punish them?" Who could possibly be more unjust and guilty than they are? Our scriptures have repeatedly preached and reprimanded them, have repeatedly shown them the road of truth, and have repeatedly defined what truth is and what deception is in new and effective ways. However, they turned away and refused to acknowledge the truth, leaving God with no choice but to exact vengeance and punish them for their crimes, because they are now unquestionably guilty and punishable.”
The atheists and polytheists of Makkah are the first recipients of these passages, despite the fact that most of the terms have apparently been used in general.
(3) In Surah Anbiya verse 98, the disbelievers and polytheists of Makkah are addressed. Their doom is explicitly indicated in this passage for the sake of exaggeration in warning, thus there can be no excuse left for them. The Holy Prophet (peace be upon him) delivered this verse (Al-Anbiya, 21:98) near the Kaaba in front of the Quraysh, according to several commentators. Abdullah ibn Zaba’ri said, “By the Lord of the Kaaba! I will go head-to-head with you! Didn't the Jews worship Ezra; the Christians worship Christ and the Banu Malih worship angels?”
By this objection, Ibn Zaba'ri meant to say, “We and our gods shall all enter Hell. Hazrat Ezra, Hazrat Jesus, and the angels [peace be upon them] are also the fuel of Hell and will enter Hell with us because they too have been worshipped”. This is against the truth. To Ibn Zabari's objection, the Holy Prophet (peace be upon him) said, “Are you ignorant of the language of your people? Are you aware that the relative pronoun 'maa' [in Arabic] denotes an inanimate [non-living] object)?” (Tafsir Ibn Saud, Vol.6, 85, 86)
Some commentators have cited other narrations with regard to the Prophet’s response to Ibn Zaba’ri's objection, but these have been disputed by Ibn Saud, a classical Mufassir.
Disbelievers and polytheists in Makkah used to worship idols other than God, whether they thought they were worthy of prostration or worshipped them as a means of getting closer to God. It was polytheism in either case. As a result, this passage states that polytheists and false gods will perish in Hell. They will be Hell's fuel, and every one of them will be forced to enter Hell.
Commentators have interpreted the Arabic phrase “Ma Tabadoon [what you worship]” in this verse to signify idols. It excludes Allah's righteous servants (Hazrat Jesus, Hazrat Ezra, and Angels) who were worshipped as a result of Satan’s deception. This is due to the fact that the relative pronoun ‘Maa’ refers to an inanimate [non-living] object.
Maulana Badruddoja Razvi Misbahi, Principal of Madrasa Arabia Ashrafia Zia-ul-Uloom Khairabad, District Mau, UP (India) is a Sufi-minded, well-mannered, classical Islamic scholar, an expert teacher, an excellent writer, a good poet and orator. He has authored numerous books, some of which are as follows: 1) Fazilat-e-Ramazan, 2) Zad-ul-Haramain, 3) Mukhzin-e-Tib, 4) Tauzeehat-e-Ahsan, the commentary on the well-known logical book “Mulla Hasan” 5) Muhazarat fi Halle Qutbi Tasawwurat, 6) Tahzib al-Faraid commentary on “Sharh al-Aqaid”, 7) Atayib al-Tahani fi Halle Mukhtasar al-Ma’ani, 8) Commentary on Sahih Muslim
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