Number 1

سُوۡرَةُ الجَاثیَة (Surat Al-Jathiya Number 45 Verse Number 21)

أَمۡ حَسِبَ ٱلَّذِينَ ٱجۡتَرَحُواْ ٱلسَّيِّـَٔاتِ أَن نَّجۡعَلَهُمۡ كَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ سَوَآءً۬ مَّحۡيَاهُمۡ وَمَمَاتُہُمۡ‌ۚ سَآءَ مَا يَحۡكُمُونَ (٢١)

Translation

Or do those who commit evils think We will make them like those who have believed and done righteous deeds – [make them] equal in their life and their death? Evil is that which they judge.

ٱجۡتَرَحُواْ This word means doing something bad or evil that can harm both yourself and others. And that’s why Allah has chosen this word instead of any other word such as ﻓِﻌﻞ “Doing” which has a very limited information. If the wording was ﻓِﻌﻞ instead of ٱجۡتَرَحُواْ the meaning would have been “Doing Bad or Evil” Excluding the extra meaning of HARM. So Allah has chosen Exact words from words which has similar meaning but there are differences.

مَّحۡيَاهُمۡ This word means Life and all our actions in the life and not only life but both

مَمَاتُہُمۡ‌ۚ The word means death and life in the grave (Happiness or Punishment) until resurrection and not only death but both

Translation with this Extra Information

Or do those who commit evils (Harming themselves and others)think We will make them like those who have believed and done righteous deeds – [make them] equal in their life (Happy or Misery Life) and their death? (Happy or Punishment Life) Evil is that which they judge.

The meaning of this verse is broad when we consider the definitions of words in Arabic dictionaries and compare their meanings. For instance, the words موت (mawt) and حياة (ḥayāh) differ significantly from MAMAAT and MAHYAYA in this verse. Allah chose these specific words to convey deeper meanings and teachings. While MAWT means DEATH and HAYAH means LIFE. MAMAAT and MAHYAYA have broader meanings, as discussed above.

Analysis

Surah Al-Jathiyah (Surat Number 45: Verse Number 21), addresses a fundamental principle of divine justice and the ultimate distinction between those who commit evil and those who believe and do righteous deeds. The core message is a rhetorical question that emphatically denies the notion that these two groups could ever be considered equal, either in their worldly lives or in their ultimate destinies after death.

The verse can be broken down into several key components to understand its full meaning:

1. “Or do those who commit evils (Harming themselves and others) think We will make them like those who have believed and done righteous deeds”

This opening phrase sets up the central contrast. “Those who commit evils” (ٱلَّذِينَ ٱجۡتَرَحُواْ ٱلسَّيِّـَٔاتِ) refers to individuals who engage in sins, transgressions, and harmful actions, both against themselves and against others. The Arabic word “اجترحوا” (ijtarahū) implies earning or committing something, often with a negative connotation, suggesting that these evils are actively pursued or acquired. The parenthetical explanation “Harming themselves and others” accurately captures the essence of “السيئات” (al-sayyi’āt), which encompasses all forms of wrongdoing, injustice, and moral corruption.

In stark contrast are “those who have believed and done righteous deeds” (ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ). This group represents individuals who have embraced faith in God and consistently performed good actions, fulfilling their religious obligations and contributing positively to society. The Quran frequently pairs belief (إيمان – īmān) with righteous deeds (عمل صالح – ‘amal sālih) as the twin pillars of a virtuous life, emphasizing that true faith must be manifested through action.

The rhetorical question, “أَمۡ حَسِبَ” (Am hasiba – Or do they think?), serves to challenge and condemn the misguided assumption that these two vastly different groups could ever be treated alike by divine justice. It implies that such a thought is illogical and contrary to God’s perfect wisdom and fairness.

2. “[make them] equal in their life (Happy or Misery Life) and their death? (Happy or Punishment Life)”

This part of the verse further elaborates on the scope of this inequality, specifying two crucial stages: life and death.

“سَوَآءً۬ مَّحۡيَاهُمۡ” (sawā’an mahyāhum – equal in their life): This refers to their worldly existence. The parenthetical explanation “Happy or Misery Life” accurately interprets the implications. While it might seem that some wrongdoers experience worldly success or happiness, the Quran often suggests that true peace, contentment, and blessings in life are ultimately reserved for the righteous, even amidst trials. The “misery” for the evil-doers might not always be external poverty or suffering, but can also manifest as inner turmoil, lack of true purpose, or the consequences of their actions catching up to them. Conversely, the “happiness” for believers is often rooted in their connection with God, their good deeds, and the inner peace that faith brings, regardless of external circumstances.
“وَمَمَاتُہُمۡ‌ۚ” (wa mamātuhum – and their death): This refers to their ultimate fate after departing from this world. The parenthetical “Happy or Punishment Life” directly addresses the afterlife. For believers who have done righteous deeds, death is often described as a transition to a state of peace, reward, and proximity to God (a “Happy Life” in the grave and hereafter). For those who committed evils, death marks the beginning of accountability and potential punishment (a “Punishment Life”), as their deeds are brought forth for judgment. The Quran is replete with descriptions of the contrasting fates of the righteous and the wicked in the grave and on the Day of Judgment.

The verse emphatically states that it is inconceivable for God to make their lives and deaths equal. This underscores the principle of divine justice, where actions have consequences, and there is a clear distinction between good and evil in the eyes of the Creator.

3. “Evil is that which they judge.”

The concluding phrase, “سَآءَ مَا يَحۡكُمُونَ” (sā’a mā yahkumūn – Evil is that which they judge), serves as a strong condemnation of the very thought or judgment that the two groups could be equal. It implies that such a judgment is fundamentally flawed, unjust, and contrary to divine wisdom.

This statement reinforces the idea that those who entertain such a notion (that the righteous and the wicked are equal) are making a terrible and erroneous judgment. It highlights the gravity of denying the consequences of actions and the inherent justice of God. The verse thus serves as a warning and a clear declaration of the divine order, where righteousness is rewarded and evil is held accountable.

In summary, Surah Al-Jathiyah 45:21 is a powerful affirmation of divine justice, asserting that there is an undeniable and fundamental distinction between those who believe and do good deeds and those who commit evil. This distinction applies to their experiences in this life and, more significantly, to their ultimate destinies in the afterlife. The verse condemns any notion that these two groups could ever be considered equal, labeling such a judgment as utterly evil and misguided.

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Number 2

The Verses from Surat Al-Furqan, Chapter 25, Verses 63-77

Translations, Meanings, Examples and Analyses.

سُوۡرَةُ الفُرقان

وَعِبَادُ ٱلرَّحۡمَـٰنِ ٱلَّذِينَ يَمۡشُونَ عَلَى ٱلۡأَرۡضِ هَوۡنً۬ا وَإِذَا خَاطَبَهُمُ ٱلۡجَـٰهِلُونَ قَالُواْ سَلَـٰمً۬ا (٦٣) وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمۡ سُجَّدً۬ا وَقِيَـٰمً۬ا (٦٤) وَٱلَّذِينَ يَقُولُونَ رَبَّنَا ٱصۡرِفۡ عَنَّا عَذَابَ جَهَنَّمَ‌ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا (٦٥) إِنَّهَا سَآءَتۡ مُسۡتَقَرًّ۬ا وَمُقَامً۬ا (٦٦) وَٱلَّذِينَ إِذَآ أَنفَقُواْ لَمۡ يُسۡرِفُواْ وَلَمۡ يَقۡتُرُواْ وَڪَانَ بَيۡنَ ذَٲلِكَ قَوَامً۬ا (٦٧) وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَ‌ۚ وَمَن يَفۡعَلۡ ذَٲلِكَ يَلۡقَ أَثَامً۬ا (٦٨) يُضَـٰعَفۡ لَهُ ٱلۡعَذَابُ يَوۡمَ ٱلۡقِيَـٰمَةِ وَيَخۡلُدۡ فِيهِۦ مُهَانًا (٦٩) إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلاً۬ صَـٰلِحً۬ا فَأُوْلَـٰٓٮِٕكَ يُبَدِّلُ ٱللَّهُ سَيِّـَٔاتِهِمۡ حَسَنَـٰتٍ۬‌ۗ وَكَانَ ٱللَّهُ غَفُورً۬ا رَّحِيمً۬ا (٧٠) وَمَن تَابَ وَعَمِلَ صَـٰلِحً۬ا فَإِنَّهُ ۥ يَتُوبُ إِلَى ٱللَّهِ مَتَابً۬ا (٧١) وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ وَإِذَا مَرُّواْ بِٱللَّغۡوِ مَرُّواْ ڪِرَامً۬ا (٧٢) وَٱلَّذِينَ إِذَا ذُڪِّرُواْ بِـَٔايَـٰتِ رَبِّهِمۡ لَمۡ يَخِرُّواْ عَلَيۡهَا صُمًّ۬ا وَعُمۡيَانً۬ا (٧٣) وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا (٧٤) أُوْلَـٰٓٮِٕكَ يُجۡزَوۡنَ ٱلۡغُرۡفَةَ بِمَا صَبَرُواْ وَيُلَقَّوۡنَ فِيهَا تَحِيَّةً۬ وَسَلَـٰمًا (٧٥) خَـٰلِدِينَ فِيهَا‌ۚ حَسُنَتۡ مُسۡتَقَرًّ۬ا وَمُقَامً۬ا (٧٦) قُلۡ مَا يَعۡبَؤُاْ بِكُمۡ رَبِّى لَوۡلَا دُعَآؤُڪُمۡ‌ۖ فَقَدۡ كَذَّبۡتُمۡ فَسَوۡفَ يَڪُونُ لِزَامَۢا (٧٧)

These verses from Surah Al-Furqan (Chapters 25, verses 63-77) describe the characteristics of the “Servants of the Most Merciful” (عباد الرحمن). They outline a path of righteous conduct, devotion, and seeking forgiveness, culminating in a reward in Paradise.

Verse 63: Humility and Patience

“وَعِبَادُ ٱلرَّحۡمَـٰنِ ٱلَّذِينَ يَمۡشُونَ عَلَى ٱلۡأَرۡضِ هَوۡنً۬ا وَإِذَا خَاطَبَهُمُ ٱلۡجَـٰهِلُونَ قَالُواْ سَلَـٰمً۬ا”

Meaning: The true servants of God walk on Earth with humility and gentleness. When ignorant people speak to them rudely or aggressively, they respond with peace and avoid conflict.

Example: Imagine someone cuts you off in traffic and yells insults. Instead of yelling back or getting angry, you simply remain calm and continue on your way, perhaps even offering a silent prayer for them. This shows humility and a peaceful response to ignorance.

Verse 64: Devotion in Prayer

“وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمۡ سُجَّدً۬ا وَقِيَـٰمً۬ا”

Meaning: These servants spend their nights in devotion to their Lord, prostrating and standing in prayer.

Example: After a long day, instead of immediately going to sleep or engaging in entertainment, a person might dedicate a portion of their night to prayer, reflecting on God, and seeking closeness to Him. This could involve performing extra prayers (like Tahajjud) or simply spending time in quiet contemplation.

Verse 65: Seeking Protection from Hellfire

“وَٱلَّذِينَ يَقُولُونَ رَبَّنَا ٱصۡرِفۡ عَنَّا عَذَابَ جَهَنَّمَ‌ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا”

Meaning: They pray to their Lord, saying, “Our Lord, turn away from us the punishment of Hell, for its punishment is indeed a dreadful torment.”

Example: A person who truly understands the severity of Hellfire will constantly pray for God’s mercy and protection from it. This isn’t just a casual prayer but a heartfelt plea, acknowledging the terrifying nature of that punishment. They might say, “Oh Allah, save me from the fire of Hell,” with deep sincerity.

Verse 66: Hell as a Terrible Abode

“إِنَّهَا سَآءَتۡ مُسۡتَقَرًّ۬ا وَمُقَامً۬ا”

Meaning: Indeed, Hell is an evil place to settle and to reside.

Example: This verse emphasizes why they pray so earnestly in the previous verse. It’s a reminder that Hell is not just a temporary discomfort but a permanent, terrible dwelling. Thinking about the suffering described in the other Verses of the Quran, like intense heat and thirst, helps one understand why it’s considered such a bad place to end up.

Verse 67: Moderation in Spending

“وَٱلَّذِينَ إِذَآ أَنفَقُواْ لَمۡ يُسۡرِفُواْ وَلَمۡ يَقۡتُرُواْ وَڪَانَ بَيۡنَ ذَٲلِكَ قَوَامً۬ا”

Meaning: When they spend, they are neither extravagant nor stingy, but maintain a just balance between the two.

Example: If someone earns a good salary, they don’t spend it all on unnecessary luxuries (extravagance), nor do they hoard it and refuse to help those in need (stinginess). Instead, they spend responsibly on their needs, save for the future, and give charity to the poor, finding a middle ground.

Verse 68: Avoiding Major Sins (Shirk, Murder, Adultery)

“وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَ‌ۚ وَمَن يَفۡعَلۡ ذَٲلِكَ يَلۡقَ أَثَامً۬ا”

Meaning: They do not worship any god alongside Allah, nor do they kill any soul that Allah has forbidden, except by right (e.g., in lawful self-defense or justice), nor do they commit adultery. Whoever does these things will face severe punishment.

Example:

Not worshipping other gods: A Muslim believes only in one God, Allah, and does not pray to idols, saints, or any other created being.
Not killing unjustly: A person would never intentionally harm or take the life of an innocent person. If they are a judge, they would only sanction a Just judgement according to the law.
Not committing adultery: They maintain chastity and avoid illicit sexual relationships. Someone who commits any of these grave sins will face serious consequences in the afterlife.

Verse 69: Increased Punishment for Major Sins

“يُضَـٰعَفۡ لَهُ ٱلۡعَذَابُ يَوۡمَ ٱلۡقِيَـٰمَةِ وَيَخۡلُدۡ فِيهِۦ مُهَانًا”

Meaning: For such a person, the punishment will be doubled on the Day of Resurrection, and they will abide therein in disgrace.

Example: This verse highlights the severity of the sins mentioned in verse 68. It means that the punishment for these specific actions will be particularly harsh and long-lasting, emphasizing their gravity in God’s eyes.

Verse 70: Repentance and Transformation

“إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلاً۬ صَـٰلِحً۬ا فَأُوْلَـٰٓٮِٕكَ يُبَدِّلُ ٱللَّهُ سَيِّـَٔاتِهِمۡ حَسَنَـٰتٍ۬‌ۗ وَكَانَ ٱللَّهُ غَفُورً۬ا رَّحِيمً۬ا”

Meaning: Except for those who repent, believe, and do righteous deeds. For them, Allah will change their evil deeds into good deeds. And Allah is ever Forgiving, Most Merciful.

Example: If someone committed adultery (a major sin), but then sincerely repents, believes in God, and starts doing good deeds (like helping the poor, praying regularly, avoiding past sins), God, in His immense mercy, can forgive them and even turn their past bad deeds into good ones in their record. This offers hope for redemption.

Verse 71: Sincere Repentance

“وَمَن تَابَ وَعَمِلَ صَـٰلِحً۬ا فَإِنَّهُ ۥ يَتُوبُ إِلَى ٱللَّهِ مَتَابً۬ا”

Meaning: And whoever repents and does righteous deeds, indeed, he has truly turned to Allah with an acceptable repentance.

Example: This verse clarifies that true repentance isn’t just saying “I’m sorry.” It involves a genuine change of heart, a commitment to stop the sin, and actively performing good deeds to compensate for past wrongs. For instance, if someone used to lie, true repentance means they stop lying and make an effort to always speak the truth, even when it’s difficult.

Verse 72: Avoiding Falsehood and Vain Talk

“وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ وَإِذَا مَرُّواْ بِٱللَّغۡوِ مَرُّواْ ڪِرَامً۬ا (٧٢)”,

This Verse which translates to “And those who do not bear false witness, and when they pass by something vain, they pass by with dignity” (Surah Al-Furqan, Ayah 72),

In simple terms, this verse highlights two key qualities: first, they avoid participating in or endorsing falsehoods, and second, they maintain their composure and dignity when encountering meaningless or inappropriate speech or actions, choosing not to engage with it. This means they are truthful and upright, and they don’t waste their time or lower themselves by getting involved in trivial or harmful matters.

Explanation of the Verse

These are individuals who embody exemplary moral and spiritual characteristics.

“وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ” (And those who do not bear false witness):
- This part emphasizes the importance of truthfulness and integrity. “Bearing false witness” (شهادة الزور) is a grave sin in Islam. It encompasses not just giving false testimony in a court of law, but also any form of falsehood, deception, or participation in activities that are based on lies or injustice.
- Example: Imagine a situation where someone is asked to confirm a lie to help a friend get out of trouble. A true servant of Allah would refuse to do so, even if it means their friend faces consequences, because they prioritize truth over personal gain or loyalty to falsehood. They would not attend or endorse events where falsehoods are being spread, such as gatherings where people are slandering others or engaging in deceptive practices.
“وَإِذَا مَرُّواْ بِٱللَّغۡوِ مَرُّواْ ڪِرَامً۬ا” (and when they pass by something vain, they pass by with dignity):
- “ٱللَّغۡوِ” (al-laghw) refers to vain talk, idle chatter, foolishness, nonsense, or anything that is useless, frivolous, or morally inappropriate. It can include gossip, backbiting, pointless arguments, or entertainment that distracts from what is beneficial.
- “مَرُّواْ ڪِرَامً۬ا” (marroo kiraaman) means they pass by with dignity, honor, or nobility. This doesn’t necessarily mean they actively confront or preach to those engaged in “laghw,” but rather they distance themselves from it, not participating, not being affected by it, and maintaining their moral high ground. They don’t stoop to the level of such activities.
- Example: If they are in a place where people are engaged in gossip or backbiting, they would either leave the gathering or politely change the subject. They wouldn’t join in the conversation, nor would they show approval. If they encounter a public display of foolishness or indecency, they would avert their gaze or simply walk past without engaging or being drawn into it, preserving their own integrity and peace of mind

Analysis of the Word “ٱلزُّورَ” (az-zoor)

The word ٱلزُّورَ (az-zoor) is derived from the root ز-و-ر (z-w-r), which generally relates to deviation, inclination, or falsehood. In the context of the Quran and classical Arabic, “az-zoor” carries several significant meanings, all revolving around the concept of untruth and deviation from what is right.

Here’s a breakdown of its nuances:

False Witness/Testimony: This is the most direct and commonly understood meaning. It refers to giving a statement under oath or in a formal setting that is known to be untrue, thereby misleading justice.
The Prophet Muhammad (peace be upon him) explicitly warned against “bearing false witness” and equated it with major sins.
Falsehood/Lie: More broadly, “az-zoor” encompasses any form of lie, deception, or untruth. It’s not limited to legal testimony but extends to all aspects of speech and action that are not based on reality or honesty.
Idolatry/Shirk: In some contexts, “az-zoor” can refer to idolatry or associating partners with Allah (shirk). This is because idolatry is considered the ultimate falsehood – worshipping something other than the One True God. For instance, in Surah Al-Hajj (22:30), the Quran commands believers to “avoid the abomination of idols (الأوثان) and avoid false speech (قول الزور).” Here, “false speech” can be interpreted as encompassing the falsehood of idolatry itself.
Falsehood in Action/Deception: It can also refer to actions that are deceptive or based on false pretenses, such as fraudulent practices or misleading appearances.
Vain/Useless Talk or Gathering: Some interpretations extend “az-zoor” to include gatherings or events that are based on falsehood, sin, or are utterly vain and useless, similar to “al-laghw” but with a stronger connotation of being rooted in untruth or misguidance.

In the context of Surah Al-Furqan 25:72, the primary meaning of “ٱلزُّورَ” is false witness or any form of falsehood and deception. The verse highlights that true believers actively avoid participating in, endorsing, or even being present at events or situations where falsehood is prevalent. This includes not only legal testimony but also any speech or action that is untrue, unjust, or misleading.

In essence, the verse teaches that a hallmark of a righteous person is their unwavering commitment to truth and their dignified avoidance of anything that is trivial, meaningless, or morally corrupt.

Summary of the Verse.

“وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ وَإِذَا مَرُّواْ بِٱللَّغۡوِ مَرُّواْ ڪِرَامً۬ا” Meaning: They do not bear false witness, and when they pass by vain talk or foolishness, they pass by with dignity.

More Examples:

Not bearing false witness: If someone is asked to testify in court, they will only speak the truth, even if it goes against their personal interests or those of their friends. They would never lie to protect someone or harm another.
Passing by vain talk with dignity: If they are in a gathering where people are gossiping, backbiting, or engaging in useless arguments, they politely excuse themselves or change the topic, rather than participating or encouraging such behavior. They maintain their integrity.

Verse 73: Reflecting on God’s Signs

“وَٱلَّذِينَ إِذَا ذُڪِّرُواْ بِـَٔايَـٰتِ رَبِّهِمۡ لَمۡ يَخِرُّواْ عَلَيۡهَا صُمًّ۬ا وَعُمۡيَانً۬ا” (Al-Furqan 25:73), can be translated as: “And those who, when reminded of the signs of their Lord, do not fall upon them deaf and blind.”

In simple terms, this verse describes a characteristic of true believers. It means that when these individuals hear or are presented with God’s revelations, messages, or proofs of His existence and power (His “signs”), they don’t react to them thoughtlessly, as if they are deaf to the message or blind to its truth. Instead, they engage with these signs with an open mind and heart, reflecting upon them and understanding their meaning. They don’t just passively “fall” onto the signs without comprehension or consideration.

Let’s break down the meaning with an example. Imagine someone tells you about a scientific discovery that profoundly changes our understanding of the universe. A person who “falls upon it deaf and blind” might simply dismiss it without listening, or accept it without understanding the implications, or even reject it out of hand without considering the evidence. On the other hand, a person who embodies the characteristic described in the verse would listen attentively, ask questions, research the discovery, and ponder its significance. They would not be deaf to the information nor blind to its potential truth. This verse encourages active engagement with divine guidance, urging believers to use their intellect and senses to truly grasp the message, rather than passively ignoring or blindly accepting it without reflection.

Analysis of the word يَخِرُّواْ (yakhirrū)

The word يَخِرُّواْ (yakhirrū) is derived from the root خ-ر-ر (kh-r-r), which generally means to fall, to tumble, or to prostrate. In this specific context, it is in the imperfect tense, plural form, and indicates an action of falling or prostrating. However, the nuance here is crucial. When combined with “صُمًّ۬ا وَعُمۡيَانً۬ا” (deaf and blind), it implies a heedless or unthinking fall. It’s not merely about physically falling down in prostration (which can be an act of worship), but about a mental or spiritual “falling” where one does not engage with the signs intellectually or emotionally.

Here’s a breakdown of its usage in this verse:

Linguistically: The verb خَرَّ (kharra) means “he fell” or “he prostrated.” The form يَخِرُّواْ (yakhirrū) is the jussive form of the imperfect verb, often used in negative constructions like “لَمْ يَخِرُّواْ” (they do not fall).
Contextually: The phrase “لَمْ يَخِرُّواْ عَلَيْهَا صُمًّا وَعُمْيَانًا” means they do not fall upon them (the signs) as if they are deaf and blind. This indicates that their response to the signs is not one of unthinking submission or ignorant rejection. Instead, they approach the signs with their faculties of hearing and sight (understanding and insight) fully engaged.
Implication: The verse is praising those who, when presented with God’s signs, do not react like inanimate objects or unthinking beings. They don’t just “fall” onto the signs without processing them. Instead, they reflect, ponder, and understand. This contrasts with those who might hear the signs but not truly listen (deafness) or see them but not truly perceive their meaning (blindness).

Therefore, يَخِرُّواْ here signifies a passive, uncritical, or unthinking response, which the verse states true believers avoid when confronted with divine revelations. They engage actively and thoughtfully.

Verse 74: Praying for Righteous Families and Leadership

“وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا”

Meaning: And they say, “Our Lord, grant us from our spouses and our offspring comfort to our eyes (i.e., righteous and beloved family), and make us leaders for the righteous.”

Example: A couple prays not just for healthy children, but for children who will be pious, well-behaved, and a source of joy and pride through their good character and faith. They also pray to be good examples and leaders for others who are striving for righteousness, inspiring them through their actions and words.

Verse 75: Reward in Paradise

“أُوْلَـٰٓٮِٕكَ يُجۡزَوۡنَ ٱلۡغُرۡفَةَ بِمَا صَبَرُواْ وَيُلَقَّوۡنَ فِيهَا تَحِيَّةً۬ وَسَلَـٰمًا”

Meaning: These are the ones who will be rewarded with the highest chambers (of Paradise) for their patience, and they will be met therein with greetings and peace.

Example: Because they patiently endured trials, resisted temptations, and consistently performed good deeds throughout their lives, they will be granted a high rank in Paradise, where they will experience ultimate peace and honor.

Verse 76: Eternal Abode in Paradise

“خَـٰلِدِينَ فِيهَا‌ۚ حَسُنَتۡ مُسۡتَقَرًّ۬ا وَمُقَامً۬ا”

Meaning: Abiding therein eternally. Excellent is it as a settlement and residence.

Example: This verse contrasts with verse 66 about Hell. It emphasizes that Paradise is not just a temporary reward but an eternal, beautiful, and perfect home where they will live forever in bliss and contentment.

These verses collectively paint a picture of an ideal believer: humble, devout, mindful of God’s commands, moderate, pure, reflective, and striving for righteousness for themselves and their families, all while seeking God’s mercy and the ultimate reward of Paradise.

Verse 77: Connection to the Creator (Allah)

“قُلۡ مَا يَعۡبَؤُاْ بِكُمۡ رَبِّى لَوۡلَا دُعَآؤُڪُمۡ‌ۖ فَقَدۡ كَذَّبۡتُمۡ فَسَوۡفَ يَڪُونُ لِزَامَۢا (٧٧)”,

The Verse translates to “Say, ‘My Lord would not care for you were it not for your supplication. But you have already denied, so there will be an unavoidable punishment.’” (Quran 25:77),

This verse emphasizes the profound importance of supplication (du’a) in a believer’s relationship with God.

In simple terms, this verse means that God values humanity primarily because of their prayers and their turning to Him in supplication. If people do not pray to Him, they lose their significance in His sight.

The latter part of the verse serves as a warning: since some have already rejected the truth, they will face an inevitable consequence. This highlights the dual nature of God’s interaction with humanity: His mercy and attention are drawn by sincere prayer, while rejection of His message leads to accountability.

The verse can be understood in two main parts:

“قُلۡ مَا يَعۡبَؤُاْ بِكُمۡ رَبِّى لَوۡلَا دُعَآؤُڪُمۡ‌ۖ” (Say, ‘My Lord would not care for you were it not for your supplication.’)
- Simple Meaning: Imagine you have a very powerful and wealthy friend. This friend doesn’t need anything from you because they have everything. However, if you constantly reach out to them, ask for their help, and show that you rely on them, they will pay attention to you and care about your well-being. But if you never talk to them, never ask for anything, and act completely independent, they might not even notice you or bother with you.
- Applying to the verse: God (Allah) is the Almighty Creator, completely self-sufficient. He doesn’t need our prayers or our existence. However, when we humble ourselves, turn to Him, ask for His guidance, forgiveness, and help (this is “du’a” or supplication), it shows our recognition of His power and our dependence on Him. This act of sincere supplication is what makes us significant in His sight and draws His attention and mercy towards us. Without this connection through prayer, our existence, in a spiritual sense, might be considered insignificant to Him. It’s not that He can’t care, but that our lack of turning to Him removes the primary reason for His special attention to us as individuals.
“فَقَدۡ كَذَّبۡتُمۡ فَسَوۡفَ يَڪُونُ لِزَامَۢا” (But you have already denied, so there will be an unavoidable punishment.)
- Simple Meaning: This part is a warning. It’s directed at those who have heard the message of truth (like the message of the Quran and Prophet Muhammad) but have rejected it.
- Applying to the verse: If people deny the truth, reject God’s signs, and refuse to acknowledge Him even after being called to do so, then the consequence of their denial will be unavoidable. “لِزَامَۢا” (lizāman) means something that is binding, inescapable, or an inevitable consequence. This refers to the punishment or accountability they will face in the Hereafter for their disbelief and rejection. It’s like saying, “You had the chance to connect with God through prayer and belief, but you chose to deny. Now, the consequences of that denial are certain and cannot be avoided.”

Analysis of the Word يَعۡبَؤُاْ (ya’ba’u)

The word يَعۡبَؤُاْ (ya’ba’u) comes from the root ع-ب-أ (ayn-ba-hamza). In classical Arabic, this root and its derivatives carry several related meanings, primarily revolving around:

Caring, paying attention, being concerned with, taking notice of.
Regarding as significant, valuing, attaching importance to.
Mindfulness, being mindful of something.

In the context of “مَا يَعۡبَؤُاْ بِكُمۡ رَبِّى لَوۡلَا دُعَآؤُڪُمۡ‌ۖ”, the “مَا” (ma) before يَعۡبَؤُاْ acts as a negative particle, making the phrase mean “would not care,” “would not pay attention,” or “would not attach importance.”

Therefore, يَعۡبَؤُاْ here means “to care,” “to pay attention,” “to be concerned with,” or “to attach importance to.” The phrase “مَا يَعۡبَؤُاْ بِكُمۡ رَبِّى” literally translates to “My Lord would not care for you” or “My Lord would not pay attention to you.” The condition “لَوۡلَا دُعَآؤُڪُمۡ‌ۖ” (were it not for your supplication) clarifies why He would care. It implies that the primary reason for God’s special attention and concern for humanity, despite His absolute self-sufficiency, is their act of turning to Him in sincere prayer and supplication. Without this act, humanity, in its spiritual standing, would lose its unique significance in the divine scheme of things.

This interpretation is supported by various classical and contemporary Quranic exegetes (mufassirun) who emphasize that while God is independent of all creation, He values the humility and devotion expressed through du’a. It is a means for humans to acknowledge their dependence and for God to bestow His mercy and attention.

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Soon More Analyses………………… Inshaallah (If Allah wills)

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Quran Verse Meaning