Transliteration:( Afaman sharahal laahu sadrahoo lil Islaami fahuwa 'alaa noorim mir Rabbih; fa wailul lilqaasiyati quloobuhum min zikril laah; ulaaa'ika fee dalaalim mubeen )
61. This tells us that that Light of Guidance is different to all these lights. This very light is the means of obtaining the Kalimah and the Holy Quran. The name of this light is Divine Guidance.
62. In some, this light is like a lamp from which he himself derives benefit, in some it is like a gas lamp. In some it is like electricity, like the Noble Companions and the Friends of Allah Almighty and in some it is like the sun, from which the entire world derives benefit.
like the Noor of the Holy Prophet.
63. Those whose hearts do not become soft from the remembrance of Allah Almighty, the advice and counselling of the pious have no effect on them. In fact, it helps to make their hearts harder, e.g. through the warmth of the sun, the candle becomes soft and the salt becomes harder. May Allah protect us! (Khazainul Irfaan).
64. They themselves do not engage in the remembrance of Allah Almighty, nor allow others to do so. They declare the rememberance of the pious sages as haraam (unlawful), reciting Darood Shareef and Kalimah Tayyibah as bid'at (innovation). They condemn gatherings of auspicious rememberance like Meelad gatherings, Khatam of the pious, like Khatme Khwajagan, etc. as shirk (polytheism).
This is the identification of a severely hard heart. The pious sages say that indulging in excess eating, sleeping and talk makes a person hard-hearted and obstinate.
If you eat less, your illness will be less, if you talk less, your sins will be less. If you recite Darood Shareef in abundance, you will not die an infidel (Shah Abdush-Shakoor Salimi)
The tafsir of Surah Az-Zumar verse 22 by Ibn Kathir is unavailable here.
Please refer to Surah Zumar ayat 21 which provides the complete commentary from verse 21 through 22.
40. “Whose breast… Islam”: Whom Allah helps to learn a lesson from these realities and to be satisfied with Islam as based on the truth. Opening of a man’s breast for something is, in fact, a state in which there remains no anxiety or ambiguity or suspicion and doubt in his mind about the thing, nor has he the feeling of any danger and loss in accepting and adopting it, but he decides with full satisfaction of the heart that it is the truth; therefore, he must follow it whatever be the consequences. Having made such a decision when a person adopts the way of Islam, he obeys whatever command he receives from Allah and His Messenger willingly and with pleasure, without any hesitation. He accepts whatever beliefs and ideas, rules and regulations he comes across in the Book of Allah and the Sunnah of His Prophet (peace be upon him) as if they were the voice of his own heart. He does not feel any compunction on giving up an unlawful gain, because he believes that it was no gain for him at all; it was rather a loss from which Allah saved him by His grace. Likewise, even if he incurs a loss while following the way of righteousness, he does not feel sad about this but bears it with patience and regards it as an ordinary loss as compared to the loss of turning away from the way of Allah. The same is his behavior on confronting dangers. He believes that there is no other way for him, which he may follow in order to avoid the danger. The straight way of Allah is only one, which he has to follow in any case. If there is a danger in following it, let it be.
41. “Upon a light from his Lord”: In the light of the knowledge of the Book of Allah and the Sunnah of His Prophet (peace be upon him), by the help of which he sees clearly at every step which is the straight path of the truth among the countless by-paths of life.
42. As against the opening of the breast there can be two other states of man’s heart: (1) The state of narrowing of the breast and squeezing of the heart; and in this state there still remains some room for the truth to permeate it. (2) The state of hardening or petrifying of the heart; in this there is left no room whatever for the truth to permeate. About this second state Allah says that the person who reaches such a stage is totally ruined. This means that if a person becomes inclined to accept the truth, even though with an unveiling and squeezed heart, there remains some possibility for him to be redeemed. This second theme becomes obvious from the style and tenor of the verse itself, though Allah has not stated it directly. For the real intention of the verse was to warn those who were bent upon stubbornness in their antagonism towards the Prophet (peace be upon him) and had made up their mind not to listen to him at all. For this they have been warned, as if to say: You take pride in this stubbornness of yours, but, as a matter of fact, there cannot be a greater misfortune and unworthiness of man than that his heart should become even more hardened, instead of becoming soft, when he hears Allah being mentioned and the admonition sent by Him
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