039- AL-ZUMAR
THE THRONGS
Al-Zumar
Most of al-Zumar is believed to have been revealed in the middle of the Makkan period, directly after Sūrah 34. Many commentators maintain that vv. 53–55 are from the Madinan period, as they are said to have been revealed regarding Waḥshī, an Abyssinian slave who gained his freedom by killing the Prophet’s cousin Ḥamzah at the Battle of Uḥud in 3/625. Some say that only v. 53 pertains to this incident, while others say that vv. 53–59 were all revealed in regard to it Others suggest that vv. 10 and 23 were also revealed during the Madinan period. The sūrah takes its title from the mention of the disbelievers being driven to Hell in throngs in v. 71 and the believers being driven to the Garden in throngs in v. 73. It is also known as al-Ghuraf, or “The Abodes,” after the mention in v. 20 of the lofty abodes that await the reverent in Paradise. The opening verse of the sūrah can be read as a continuation of the last two verses of the previous sūrah.
From one perspective, the central theme of al-Zumar is devout or pure religious practice, as it emphasizes devoting religion entirely to God (vv. 2, 11, 14) more than any other sūrah and maintains that the pure religion belongs only to God and is devoid of worship of anything other than Him (v. 3). To highlight the importance of the pure religion, the sūrah juxtaposes the believers and the disbelievers throughout. After an opening injunction to be sincere in worship (vv. 1–4), the sūrah turns to the contrast between the two groups, comparing their attitudes toward the signs of God and punctuating the discussion with rhetorical questions such as, Are those who know and those who do not know equal? (v. 9), and statements such as, Whomsoever God leads astray, no guide has he. And whomsoever God guides, none shall lead him astray (vv. 36–37).
A passage on death emphasizes the desperate circumstances of those who disbelieve when they meet their final end (vv. 42– 52). But v. 53, which many have referred to as the most hopeful verse of the Quran, underlines the enduring availability of God’s Mercy and Forgiveness even to those who have been prodigal to the detriment of their own souls. This is followed by an exhortation to turn to God in repentance (vv. 54–67), which leads into the extended contrast between the disparate ends of the two groups in the Hereafter (vv. 68–75) with which the sūrah ends.
According to a report from the Prophet’s wife Aishah, the Prophet would not sleep until he had recited al-Zumar and Banū Isrāʾīl, the latter being another name for Sūrah 17, al-Isrāʾ, “The Night Journey”.
(source: “The Study Quran” a new translation and commentary by Seyyed Hossein Nasr)
Comments
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.