Surah Az-Zumar • Ayah 44

There is no Intercession except with Allah, and how the Idolators are filled with Disgust when AllahAllah condemns the idolators for taking intercessors besides Allah, namely the idols and false gods whom they have taken on the basis of their own whims, with no evidence or proof. These idols are not able to do anything; they have no minds with which to think, and they cannot hear or see. They are inanimate and are much worse off than animals. Then Allah says: `Say -- O Muhammad -- to these people who claim that those whom they have taken as intercessors with Allah, that intercession is of no avail except for the one with whom Allah is pleased and to whom He has granted permission to intercede. The whole matter rests with Him.' مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ(Who is he that can intercede with Him except with His permission) (2:255). لَّهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ(His is the sovereignty of the heavens and the earth.) means, He is the One Who is in control of all that. ثُمَّ إِلَيْهِ تُرْجَعُونَ(Then to Him you shall be brought back.) means, `on the Day of Resurrection, then He will judge between you with His justice, and He will reward or punish each person according to his deeds.' Then Allah condemns the idolators further: وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ(And when Allah Alone is mentioned) means, when it is said there is no (true) God except Allah Alone, اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ(the hearts of those who believe not in the Hereafter are filled with disgust) Mujahid said, "Their hearts are filled with disgust means they recoil in horror." This is like the Ayah: إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ (Truly, when it was said to them: "La ilaha illa Allah," they puffed themselves up with pride.) (37:35) which means, they were too proud to follow it. Their hearts could not accept anything good, and whoever cannot accept good will accept evil. Allah says: وَإِذَا ذُكِرَ الَّذِينَ مِن دُونِهِ(and when those besides Him are mentioned,) meaning, the idols and false gods -- this was the view of Mujahid -- إِذَا هُمْ يَسْتَبْشِرُونَ(behold, they rejoice!) means, they feel happy.

مشرکین کی مذمت ٭٭اللہ تعالیٰ مشرکوں کی مذمت بیان فرماتا ہے کہ ” وہ بتوں اور معبودان باطلہ کو اپنا سفارشی اور شفیع سمجھتے ہیں، اس کی نہ کوئی دلیل ہے نہ حجت اور دراصل انہیں نہ کچھ اختیار ہے نہ عقل و شعور۔ نہ ان کی آنکھیں نہ ان کے کان، وہ تو پتھر اور جمادات ہیں جو حیوانوں میں درجہا بدتر ہیں “۔ اس لیے اپنے نبی صلی اللہ علیہ وسلم کو حکم دیا کہ ” ان سے کہہ دو، کوئی نہیں جو اللہ کے سامنے لب ہلا سکے آواز اٹھا سکے جب تک کہ اس کی مرضی نہ پالے اور اجازت حاصل نہ کر لے، ساری شفاعتوں کا مالک وہی ہے، زمین و آسمان کا بادشاہ تنہا وہی ہے۔ قیامت کے دن تم سب کو اسی کی طرف لوٹ کر جانا ہے،۔ اس وقت وہ عدل کے ساتھ تم سب میں سچے فیصلے کرے گا اور ہر ایک کو اس کے اعمال کا پورا پورا بدلہ دے گا “۔ ان کافروں کی یہ حالت ہے کہ توحید کا کلمہ سننا انہیں ناپسند ہے۔ اللہ تعالیٰ کی وحدانیت کا ذکر سن کر ان کے دل تنگ ہو جاتے ہیں۔ اس کا سننا بھی انہیں پسند نہیں۔ ان کا جی اس میں نہیں لگتا۔ کفر و تکبر انہیں روک دیتا ہے۔ جیسے اور آیت میں ہے «إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَـٰهَ إِلَّا اللَّـهُ يَسْتَكْبِرُونَ» [37-الصافات:35] ‏ یعنی ” ان سے جب کہا جاتا تھا کہ اللہ ایک کے سوا کوئی لائق عبادت نہیں تو یہ تکبر کرتے تھے اور ماننے سے جی چراتے تھے “۔ چونکہ ان کے دل حق کے منکر ہیں اس لیے باطل کو بہت جلد قبول کر لیتے ہیں۔ جہاں بتوں کا اور دوسرے اللہ کا ذکر آیا، ان کی باچھیں کھل گئیں۔صفحہ نمبر7836

آیت 44 { قُلْ لِّلّٰہِ الشَّفَاعَۃُ جَمِیْعًا } ”آپ ﷺ کہیے کہ شفاعت ُ کل کی کل اللہ کے اختیار میں ہے۔“ قیامت کے دن جو کوئی بھی کسی کی شفاعت کرے گا تو وہ اللہ کی اجازت سے ہی کرے گا ‘ اور پھر کسی شفاعت کا قبول کرنا یا نہ کرنا بھی اسی کے اختیار میں ہے۔ کسی کی مجال نہیں کہ وہ اپنی مرضی سے کوئی بات اللہ سے منوا لے۔ { لَہٗ مُلْکُ السَّمٰوٰتِ وَالْاَرْضِط ثُمَّ اِلَیْہِ تُرْجَعُوْنَ } ”آسمانوں اور زمین کی بادشاہی اسی کے لیے ہے۔ پھر تم اسی کی طرف لوٹا دیے جائو گے۔“

CommentaryThe time to sleep and the time to die: How is the soul exacted and what is the difference between the twoIn verse 42, it was said: اللَّـهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا (Allah fully takes away the souls [ of the people ] at the time of their death, and [ of ] those who do not die, in their sleep.). The word: تَوَفَّی (tawaffa) literally means to receive, to take back, exact. In this verse, Allah Ta’ ala has stated very clearly and emphatically that the spirits or souls (arwah) of living beings are under the free will and discretionary dispensation of Allah Ta’ ala at all times and under all conditions. He can seize, exact and take them back at will. And there is at least one manifestation of this absolutely autonomous dispensation that every living being sees and feels everyday when, once asleep, the ruh (spirit, soul) of a person is, so to say, taken away from the body, then, returned on rising from sleep, and ultimately, one such time is bound to come when this ruh stands seized, absolutely and conclusively, following which, this will never be returned.According to Tafsir Mazhari, the sense of 'taking the ruh away' is to sever its connection with the human body. There are occasions when it is totally severed, both outwardly and inwardly. This is what death is. Then, there are occasions when it is severed only outwardly while it remains active inwardly, the effect of which is that it is only the sense and volitional movement - being obvious signs of life - that are severed, however, the connection of ruh with the body remains active inwardly. Under this arrangement, one breathes and stays alive, however, the form it takes is that the human spirit (ruh) is made to turn its attention to a (panoramic) study of the universe of images ('Alam-ul-mithal), and whereby it is made to pass into a state of forgetfulness and suspension away from this universe, so that one can become fully at rest. And then, at times, even this inward connection is severed because of which the life of the body goes extinct, totally.In the verse cited above, the word: يَتَوَفَّى (yatawaffa) in the sense of 'takes in full' (qabd) is used by way of ` umum-ul- majaz which covers both meanings. This difference of ruh (spirit, soul) being taken away both in death and sleep delineated earlier also finds support in a saying of Sayyidna ` Ali ؓ . He said that, at the time of sleep, the ruh of a person goes away from his body, but a beam or ray of ruh stays behind in the body due to which one remains alive - and it is through this 'beamed' connection that one sees a dream. Then this dream, in the event that it has been seen in the state the attention of the ruh was raptly turned towards the universe of images, is a true dream. But, if it was seen in a state when the ruh was returning back to the body, then, it becomes polluted with Shaitanic inputs, and that dream no more remains a true dream. And he also said that the ruh that comes out of the body of a person during the state of sleep returns to the body when one wakes up within a time that is much less than an eye would take to wink.