Surah Ghafir (The Forgiver) 40 : 51
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We will surely help
and those who
(of) the world
and (on the) Day
(when) will stand
1. Lessons/Guidance/Reflections/Gems[ edit ]
On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes. And indeeti We bestowed Our guidance on Moses, and passed down the Book to the Children of Israel as a guide and a reminder to people of understanding. Therefore, remain patient in adversity, for God's promise always comes true. Ask forgiveness for your sins, and extol your Lord's glory and praise evening and morning. (Verses 51-55)
This definitive comment suits the decisive situation. We have been given an example of the end of truth and falsehood, both in this world and in the life to come. We have seen what fate befell Pharaoh and his noblemen in this life, and we have seen them disputing in hell, utterly humiliated. Such is the end of these communities, as stated in the Qur'an: "We shall indeed support Our messengers and the believers both in this world's life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes." (Verses 51-52)
As for the life to come, perhaps no believer in life after death will argue about this. They do not find any reason to argue. As for victory in this present world, this may need some explanation.
God's promise is clear and definitive: "We shall indeed support Our messengers and the believers both in this world's life and..." Yet we see that some messengers were killed, and some had to abandon their homes after being rejected and driven out. Some believers have also been exposed to grievous suffering; some were thrown into the fire pit; some fell martyrs; some live in exceedingly difficult
Circumstances. What happens, then, to God's promise of support being given to them in this present life? Satan tries hard to exploit this situation, working hard to shake people's faith.
People, however, use superficial measures when evaluating things, and they overlook many values and facts. They look at a brief period of time and a small area or space. These are limited human measures. A comprehensive look shows the situation to occur in a broad span of time and place. It does not erect limits between one era or place and another. If we look at the question of faith from such a broad perspective, we will see it triumphant, no doubt. Its triumph is the victory of its upholders. They have no existence separate from its existence. The first thing faith requires of them is to dedicate themselves to it completely, so that it is almost as if they disappear while it stays in full vision.
Moreover, people often limit the meaning of victory to a specific outcome they know and can easily recognize. But victory can take different forms, some of which might superficially at least appear akin to defeat. When the Prophet Abraham was thrown in the fire and remained resolute in his determination to stick to his faith and advocate it, was he in a position of victory or defeat? From a faith perspective, he was undoubtedly at the highest point of victory as he was being cast into the fire. He again triumphed when he was saved from the fire. These are two different images that appear to be poles apart, but they are in fact very close to each other. Al-Husayn, the Prophet's grandson, met his martyrdom in a way that is tragic from one angle and splendid from another: so was he victorious or vanquished? On the surface, and judging by immediate considerations, it was a defeat. In reality and from a wider perspective, though, it was a true victory. No other martyr excites sympathy and feelings of support, among both Sunnis and Shi`ah, like al-Husayn. Indeed, such feelings also apply to many non-Muslims.
Many are the martyrs who achieved for their faith through martyrdom what they could never have achieved in life had they lived a thousand years. They could not impress great meanings on people's minds or motivate them to action like they did with their final sermon,written with their own blood.
Their martyrdom provided motivation for their children and grandchildren, and at times they provided the motivation to change history over several generations.' What constitutes victory? What is meant by defeat? We need to review our concepts and our sense of values before we ask about whether God's promise to His messengers and to believers comes true in this present life?
Yet there are many situations where victory takes its familiar form, particularly when such form is linked to a permanent one. The Prophet Muhammad achieved victory in his lifetime because his victory was necessary for the establishment of the faith in its full reality in human life. This faith of ours can only be brought to its fullness when it governs the life of its community. It can, thus, conduct all affairs, from those of a single heart and soul to those of state and government. It was God's will that the messenger preaching this faith should triumph during his own lifetime, so that he could establish the full form of the Islamic faith, leaving a real example for future generations. Thus, the familiar form of victory was linked in his case to a much wider one, and the two were united by God's will and according to His planning.
Another point to consider is that God's promise is given to His messengers and to believers. Thus, a prerequisite for victory is the presence of true faith in people's hearts so as to make the promise applicable to them. Yet people often overlook the significance of the truth of faith which comes into existence only when people remove all forms of idolatry. There are some very subtle forms of idolatry which can only be purged when a person is totally devoted to God, relies on Him alone and submits totally to His will in all affairs. He then feels that God guides His footsteps and that He chooses nothing other than what God has chosen for him. Thus, he accepts God's will with contentment. When a person attains this state, he does not suggest to God any particular form of victory.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
8. Reasons for Revelation[ edit ]
There are clear indications in the subject matter of this Surah to the conditions in which it was revealed. The disbelievers of Makkah at that time were engaged in two kinds of the activities against the Prophet. First, they were creating suspicion and misgiving in the minds of the people about the teaching of the Qur’an and the message of Islam and about the Prophet himself by starting many disputes and discussions, raising irrelevant objections and bringing ever new accusations so that the Prophet and the believers were sick of trying to answer them. Secondly, they were preparing the ground for putting an end to the Prophet himself. They were devising one plot after another, and on one occasion had even taken the practical steps to execute a plot. There is a hadith on the authority of Abdullah bin Amr bin al-As, saying that, one day when the Prophet was offering his prayers in the precincts of the Ka’bah, suddenly ‘Uqbah bin Abi Mu’ait, rushed forward and putting a piece of cloth round his neck started twisting it so as to strangle him to death. Abu Bakr, who happened to go there in time, pushed him away. Abdullah says that when Abu Bakr was struggling with the man, he was saying words to the effect: “Would you kill a man only because he says: God is my Lord?”