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Surah Yunus
Qur'anic Exegesis
Javed Ahmad Ghamidi
(Tr. by:Dr. Shehzad Saleem)


بسم الله الرحمن الرحيم

In the name of God, the Most Gracious, the Ever Merciful


الر تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيْمِ. أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنْذِرِ النَّاسَ وَبَشِّرِ الَّذِيْنَ آمَنُواْ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ قَالَ الْكَافِرُوْنَ إِنَّ هَـذَا لَسَاحِرٌ مُّبِينٌ.

This is Surah Alif Lam Ra.1 These are the verses of the Book which is an embodiment of wisdom.2 Were these people overcome with wonder that We have sent Our revelation to a person from among them: “Warn3 people and give glad tidings to those who believe that for them is a position of great honour4 with their Lord.” [Instead of understanding this fact,] these disbelievers said: “This person is an expert magician.”5 (1-2)


إِنَّ رَبَّكُمُ اللّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُدَبِّرُ الأَمْرَ مَا مِنْ شَفِيْعٍ إِلاَّ مِنْ بَعْدِ إِذْنِهِ ذَلِكُمُ اللّهُ رَبُّكُمْ فَاعْبُدُوهُ أَفَلاَ تَذَكَّرُونَ. إِلَيْهِ مَرْجِعُكُمْ جَمِيْعًا وَعْدَ اللّهِ حَقًّا إِنَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيْدُهُ لِيَجْزِيَ الَّذِيْنَ آمَنُوْا وَعَمِلُوْا الصَّالِحَاتِ بِالْقِسْطِ وَالَّذِيْنَ كَفَرُواْ لَهُمْ شَرَابٌ مِّنْ حَمِيْمٍ وَعَذَابٌ أَلِيْمٌ بِمَا كَانُوْا يَكْفُرُوْنَ. هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَآءً وَّالْقَمَرَ نُوْرًا وَّقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوْا عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللّهُ ذَلِكَ إِلَّا بِالْحَقِّ يُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُوْنَ. إِنَّ فِي اخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللّهُ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَتَّقُوْنَ. إَنَّ الَّذِيْنَ لَا يَرْجُوْنَ لِقَآءَنَا وَرَضُوْا بِالْحَياةِ الدُّنْيَا وَاطْمَأَنُّوْا بِهَا وَالَّذِيْنَ هُمْ عَنْ آيَاتِنَا غَافِلُوْنَ. أُوْلَـئِكَ مَأْوَاهُمُ النُّارُ بِمَا كَانُوْا يَكْسِبُوْنَ. إِنَّ الَّذِيْنَ آمَنُوْا وَعَمِلُوْا الصَّالِحَاتِ يَهْدِيْهِمْ رَبُّهُمْ بِإِيمَانِهِمْ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ فِي جَنَّاتِ النَّعِيْمِ. دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيْهَا سَلَامٌ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلّهِ رَبِّ الْعَالَمِيْنَ.

[People!6] Indeed, your Lord is the God Who created the heavens and the earth in six days. Then He lodged Himself on His throne while governing affairs.7 No one can intercede [before Him] without His permission.8 Your Lord is that God; so, worship Him alone. Then do you not think? All of you will have to return to Him [one day].9 This is a true promise of God. Indeed, it is He Who initiates creation and then He will create again10 so that those who have professed faith and have done righteous deeds, He may justly reward them [for their deeds]. On the other hand, for those who have disbelieved there is boiling water and a painful punishment because of the disbelief they were continuously guilty of. It is He11 who made the sun radiant and the moon a light12 and ordained phases for it so that you are able to find the number of years and their calculation from it. God has created all this only with a purpose.13 He explains His signs for those who want to know. Indeed in the alternation of the day and night and whatever God has created in the heavens and the earth are signs for those who fear.14 In reality, those who do not entertain any hope to meet Us and are content with the life of this world and satisfied with it and who do not pay heed to Our signs, their abode is Hell in requital for their deeds. On the contrary, those who have professed faith and have done righteous deeds, their Lord will make them reach [their] destination because of their faith. Beneath them rivers will flow [for them] in orchards of delight. There their cry will be: “Lord! Exalted are you!”15 And their salutations there will be prayers of peace and [when they see favours all around,] their last statement will be: “Gratitude is for God alone who is Lord of all the universe.” (3-10)


وَلَوْ يُعَجِّلُ اللّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُمْ بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ فَنَذَرُ الَّذِيْنَ لَا يَرْجُوْنَ لِقَآءَنَا فِي طُغْيَانِهِمْ يَعْمَهُوْنَ. وَإِذَا مَسَّ الْإِنْسَانَ الضُّرُّ دَعَانَا لِجَنبِهِ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَن لَّمْ يَدْعُنَا إِلَى ضُرٍّ مَّسَّهُ كَذَلِكَ زُيِّنَ لِلْمُسْرِفِيْنَ مَا كَانُوْا يَعْمَلُوْنَ.

[They demand the punishment.16] If God showed hastiness for people in the matter of punishment the way He shows hastiness in mercy,17 their term would have ended. [Yet they do not understand.] So, We leave to wonder in their rebellion those who do not expect to meet Us.18 [In reality, even if they are shown some punishment, they will not believe. This is because] when man is struck by a calamity, he calls Us lying down, sitting and standing [in all situations]. Then when We deliver him of his difficulty, he walks away as if he never called us in the calamity that had struck him. The deeds of those who cross the limits have been made to seem fair in a similar way. (11-12)


وَلَقَدْ أَهْلَكْنَا الْقُرُوْنَ مِن قَبْلِكُمْ لَمَّا ظَلَمُوْا وَجَآءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ وَمَا كَانُوْا لِيُؤْمِنُوْا كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ. ثُمَّ جَعَلْنَاكُمْ خَلاَئِفَ فِي الْأَرْضِ مِنْ بَعْدِهِم لِنَنْظُرَ كَيْفَ تَعْمَلُوْنَ.

We had destroyed the nations before you when they became unjust [in this way].19 Their messengers came to them with veritable signs and they never professed faith. Thus do We punish the wrongdoers [for their wrongdoings]. Now after them We have given their place to you in the land to see what you do. (13-14)


وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِيْنَ لَا يَرْجُوْنَ لِقَآءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَـذَا أَوْ بَدِّلْهُ قُلْ مَا يَكُوْنُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَآء نَفْسِي إِنْ أَتَّبِعُ إِلَّا مَا يُوْحَى إِلَيَّ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيْمٍ. قُل لَّوْ شَآءَ اللّهُ مَا تَلَوْتُهُ عَلَيْكُمْ وَلَا أَدْرَاكُم بِهِ فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًا مِّن قَبْلِهِ أَفَلَا تَعْقِلُوْنَ. فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ إِنَّهُ لَا يُفْلِحُ الْمُجْرِمُونَ.

But their situation too is the same [O Prophet! that] when Our clear revelations are recited before them, then those who do not have fear of meeting Us, say: “Bring another Qur’an instead of this or change it.”20 Say: “[This is God’s word;] what authority do I have to change it myself? I only follow the revelation that is sent to me. If I disobey my Lord, I fear the punishment of a horrible day.” Say: “Had God willed, I would not have recited this Qur’an to you nor would God have made you aware of it. It is His decision alone because I have spent a whole life among you before this. [When have I uttered such words?] Then, why do you not use your intellect?21 So, who will be more unjust than the person who imputes falsehood to God or denies His revelation?22 In reality, such wrongdoers will never succeed.23 (15-17)



وَيَعْبُدُوْنَ مِنْ دُونِ اللّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُوْلُوْنَ هَـؤُلَاءِ شُفَعَآؤُنَا عِنْدَ اللّهِ قُلْ أَتُنَبِّئُوْنَ اللّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُوْنَ. وَمَا كَانَ النَّاسُ إِلَّا أُمَّةً وَّاحِدَةً فَاخْتَلَفُوْا وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَّبِّكَ لَقُضِيَ بَيْنَهُمْ فِيْمَا فِيْهِ يَخْتَلِفُوْنَ.

[At this time also, they are imputing falsehoods. Thus] they are worshipping those besides God who can neither harm nor benefit them and say: “These are our intercessors before God.” Tell them: “Do you wish to inform God of that which He Himself has no knowledge, neither in the heavens nor in the earth.”24 He is pure and exalted from what they associate as partners.25 [They should not give reference of their forefathers with regard to their polytheism.] In reality, people were one community;26 later they have differed with one another and had a matter not been decided by your Lord previously,27 the issue in which they are differing would have been decided among them. (18-19)



وَيَقُوْلُوْنَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِّنْ رَّبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلّهِ فَانْتَظِرُوْا إِنِّي مَعَكُمْ مِّنَ الْمُنْتَظِرِيْنَ. وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً مِّنْ بَعْدِ ضَرَّآءَ مَسَّتْهُمْ إِذَا لَهُم مَّكْرٌ فِي آيَاتِنَا قُلِ اللّهُ أَسْرَعُ مَكْرًا إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ.

 And regarding what they say: “Why was not a sign28 sent to their prophet by their Lord,” tell them: “[These are matters of the unseen29 and] and only God has knowledge of the unseen. So, wait; I am also waiting with you.”30 Such is the situation of people that [they demand a sign of torment; but] when We make them taste Our mercy after some difficulty they had encountered, they start to present excuses about Our signs at that very instant.31 Tell them: “God is much smarter in His excuses. [Bear in mind,] Our angels are writing down the lame excuses you are presenting.”32 (20-21)


هُوَ الَّذِي يُسَيِّرُكُمْ فِي الْبَرِّ وَالْبَحْرِ حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِم بِرِيْحٍ طَيِّبَةٍ وَفَرِحُوْا بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَّجَآءَهُمُ الْمَوْجُ مِنْ كُلِّ مَكَانٍ وَظَنُّوْا أَنَّهُمْ أُحِيْطَ بِهِمْ دَعَوُا اللّهَ مُخْلِصِينَ لَهُ الدِّيْنَ لَئِنْ أَنْجَيْتَنَا مِنْ هَـذِهِ لَنَكُوْنَنِّ مِنَ الشَّاكِرِيْنَ. فَلَمَّا أَنْجَاهُمْ إِذَا هُمْ يَبْغُوْنَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَى أَنفُسِكُمْ مَّتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُم بِمَا كُنْتُمْ تَعْمَلُوْنَ. إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاء أَنزَلْنَاهُ مِنَ السَّمَآءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالْأَنْعَامُ حَتَّىَ إِذَا أَخَذَتِ الْأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُوْنَ عَلَيْهَآ أَتَاهَا أَمْرُنَا لَيْلاً أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيْدًا كَأَن لَّمْ تَغْنَ بِالْأَمْسِ كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَتَفَكَّرُوْنَ.

 [An example of this is that] it is God alone Who makes you travel by land and by sea33 until when you are in a ship and the ships are sailing while taking along people in favourable winds34 and people are happy at this, suddenly a strong wind blows over it and waves begin to rise on the voyagers of the ship from all sides and they know that they have been caught in a storm. At that time, they call God in sincere obedience: “If you deliver us from this, we shall certainly be among the grateful.” Then when He delivers them, they immediately start to show rebelliousness in the land without any justification.35 People!36 The evil consequence of your rebelliousness is going to come over you.37 Benefit from the life of the world;38 then you have to return to Us. At that time, We will tell you what you had been doing. The example of this life of the world [which has made you heedless] is that of rain that We sent down from the sky; then, many plants sprouted from the earth because of it – those which humans eat and those also which animals eat. Until when the earth became lush and it embellished itself and the inhabitants of the earth thought that now they are in full control over it,39 suddenly Our verdict came over it [at some time] by night or by day. Then We chopped it on the ground in such a manner as if nothing was there yesterday. We state in detail in this manner Our revelations for those who reflect. (22-24)



وَاللّهُ يَدْعُوْ إِلَى دَارِ السَّلَامِ وَيَهْدِي مَنْ يَشَآءُ إِلَى صِرَاطٍ مُّسْتَقِيْمٍ. لِّلَّذِيْنَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ وَلَا يَرْهَقُ وُجُوْهَهُمْ قَتَرٌ وَّلَا ذِلَّةٌ أُوْلَـئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيْهَا خَالِدُوْنَ. وَالَّذِيْنَ كَسَبُوْا السَّيِّئَاتِ جَزَآءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَّا لَهُمْ مِّنَ اللّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ وُجُوْهُهُمْ قِطَعًا مِّنَ اللَّيْلِ مُظْلِمًا أُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيْهَا خَالِدُوْنَ.

 [People! You have been deceived by this worldly life.] And God calls you to the abode of peace40 and [for this] shows the straight path to whomsoever He wants to [in accordance with His law].41 [Then] those who were good, for them is goodness and even more. Neither blackness will overspread their faces nor humiliation. It is they who are the people of Paradise. They will remain in it forever. On the other hand, those who have earned evil, then [the law of God is that] that the recompense of an evil is equal to it.42 Humiliation shall overspread them – no one will be able to protect them from God43 – such will be their faces as if they have been covered with pieces of a dark night. It is they who are the companions of Hell. They will stay in it forever. (25-27)



وَيَوْمَ نَحْشُرُهُمْ جَمِيْعًا ثُمَّ نَقُوْلُ لِلَّذِيْنَ أَشْرَكُوْا مَكَانَكُمْ أَنْتُمْ وَشُرَكَآؤُكُمْ فَزَيَّلْنَا بَيْنَهُمْ وَقَالَ شُرَكَآؤُهُم مَّا كُنْتُمْ إِيَّانَا تَعْبُدُوْنَ. فَكَفَى بِاللّهِ شَهِيْدًا بَيْنَنَا وَبَيْنَكُمْ إِن كُنَّا عَنْ عِبَادَتِكُمْ لَغَافِلِيْنَ. هُنَالِكَ تَبْلُو كُلُّ نَفْسٍ مَّآ أَسْلَفَتْ وَرُدُّوْا إِلَى اللّهِ مَوْلَاهُمُ الْحَقِّ وَضَلَّ عَنْهُمْ مَّا كَانُوْا يَفْتَرُوْنَ.

They should remember the day when We will gather all of them;44 then will say to those who are guilty of polytheism: “Keep to your place you45 and the partners also you associated with God.” Then We will alienate them from one another46 and their associates with God will say: “You did not worship us. So, sufficient is God as a witness between us. In reality, we were totally unaware of your worship.”47 At that time, each person will encounter his deeds48 he did before. And people will be returned to their true master and the falsehoods they had invented [by making other deities] will all vanish from them. (28-30)



قُلْ مَنْ يَّرْزُقُكُم مِّنَ السَّمَآءِ وَالْأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ والْأَبْصَارَ وَمَن يُّخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيَّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الْأَمْرَ فَسَيَقُوْلُوْنَ اللّهُ فَقُلْ أَفَلَا تَتَّقُوْنَ. فَذَلِكُمُ اللّهُ رَبُّكُمُ الْحَقُّ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ فَأَنَّى تُصْرَفُونَ. كَذَلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِيْنَ فَسَقُوْا أَنَّهُمْ لَا يُؤْمِنُوْنَ.

Ask them: “Who provides you with sustenance from the heavens and the earth? Or: “In whose control are your faculties of sight and hearing? Who is it that brings forth the living from the dead and the dead from the living? Who is governing this universe?” They shall definitely answer this by saying: “God.” 49 Then say: “So, do you not fear Him?”50 Thus, it is this God Who is your true Lord.51 Then what is there after truth except going astray?52 So, where do you turn away to?53 In this way, the word of your Lord has become true for these rebellious that they will not accept faith.54 (31-33)



قُلْ هَلْ مِنْ شُرَكَآئِكُمْ مَّنْ يَّبْدَأُ الْخَلْقَ ثُمَّ يُعِيْدُهُ قُلِ اللّهُ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيْدُهُ فَأَنَّى تُؤْفَكُوْنَ. قُلْ هَلْ مِنْ شُرَكَآئِكُمْ مَّنْ يَّهْدِي إِلَى الْحَقِّ قُلِ اللّهُ يَهْدِي لِلْحَقِّ أَفَمَن يَّهْدِي إِلَى الْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّيَ إِلَّا أَن يُّهْدَى فَمَا لَكُمْ كَيْفَ تَحْكُمُوْنَ. وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا إِنَّ اللّهَ عَلَيْمٌ بِمَا يَفْعَلُوْنَ.

Ask them: “Is there anyone among the partners you associate with God who creates the first time and can also do this again?” Say: “It is God Who creates the first time. Then He will do it again. So, where do you wander away?”55 Ask: “Is there anyone from your associates of God who guides towards the truth?” Say: “It is God alone Who guides towards the truth.” Then speak up: “Is he worthy of being followed who guides towards the truth or those who can only find the way once they are guided? What has come over you? What kind of a judgement you make?”56 In reality, most of them are following conjecture only and conjecture can not the slightest take the place of the truth. Surely, God fully knows that they are doing.57 (34-36)



وَمَا كَانَ هَـذَا الْقُرْآنُ أَنْ يُّفْتَرَى مِنْ دُوْنِ اللّهِ وَلَـكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيْلَ الْكِتَابِ لَا رَيْبَ فِيْهِ مِنْ رَّبِّ الْعَالَمِيْنَ. أَمْ يَقُوْلُوْنَ افْتَرَاهُ قُلْ فَأْتُوْا بِسُورَةٍ مِّثْلِهِ وَادْعُوْا مَنِ اسْتَطَعْتُم مِّن دُوْنِ اللّهِ إِن كُنْتُمْ صَادِقِيْنَ. بَلْ كَذَّبُوْا بِمَا لَمْ يُحِيْطُوْا بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ كَذَلِكَ كَذَّبَ الَّذِيْنَ مِنْ قَبْلِهِمْ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِيْنَ.

This Qur’an is not something that can be authored without God.58 It, in fact, validates the predictions that are present before it59 and details the law of God.60 There is no doubt that it is from the Lord of the Universe. Do they say: “The Prophet has fabricated it?” Tell them: “If you are truthful bring forth a surah like it and call [to help] whoever you can except God.”61 No, this is not the case. In fact, they are denying what their knowledge could not grasp and of which the reality is not evident to them as yet.62 Those before them had also denied similarly. Then observe the fate these unjust people met. (37-39)



وَمِنْهُمْ مَّنْ يُؤْمِنُ بِهِ وَمِنْهُمْ مَّنْ لَّا يُؤْمِنُ بِهِ وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِيْنَ. وَإِنْ كَذَّبُوْكَ فَقُلْ لِّي عَمَلِيْ وَلَكُمْ عَمَلُكُمْ أَنْتُمْ بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَاْ بَرِيءٌ مِّمَّا تَعْمَلُوْنَ. وَمِنْهُمْ مَّنْ يَّسْتَمِعُوْنَ إِلَيْكَ أَفَأَنْتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُوْا لَا يَعْقِلُوْنَ. وَمِنهُمْ مَّنْ يَّنْظُرُ إِلَيْكَ أَفَأَنْتَ تَهْدِي الْعُمْيَ وَلَوْ كَانُوْا لَا يُبْصِرُوْنَ. إِنَّ اللّهَ لَا يَظْلِمُ النَّاسَ شَيْئًا وَلَـكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُوْنَ.

 [Rest assured O Prophet!] There are those among them who will believe in the Qur’an and others who will not. [They are inclined to create disorder in the land] and your Lord is fully aware of these people who spread disorder.63 If they reject you, say: “For me are my deeds and for you yours. You have no responsibility of my deeds and I have no responsibility of yours.”64 [Why are you after those who have become blind and deaf?] There are those among them also who intently listen to you. So, will you make the deaf listen even though they understand nothing? And there are those among them also who look at you with full attention. Then, will you show the way to the blind even though they see nothing? In reality, God is not the slightest unjust to people; in fact, people are unjust to themselves.65  (40-44)



وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُوْا إِلَّا سَاعَةً مِّنَ النَّهَارِ يَتَعَارَفُوْنَ بَيْنَهُمْ قَدْ خَسِرَ الَّذِيْنَ كَذَّبُوْا بِلِقَاء اللّهِ وَمَا كَانُوْا مُهْتَدِيْنَ. وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللّهُ شَهِيْدٌ عَلَى مَا يَفْعَلُوْنَ. وَلِكُلِّ أُمَّةٍ رَّسُوْلٌ فَإِذَا جَآءَ رَسُوْلُهُمْ قُضِيَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لَا يُظْلَمُوْنَ. وَيَقُوْلُوْنَ مَتَى هَـذَا الْوَعْدُ إِن كُنْتُمْ صَادِقِيْنَ. قُلْ لَّا أَمْلِكُ لِنَفْسِي ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَآءَ اللّهُ لِكُلِّ أُمَّةٍ أَجَلٌ إِذَا جَآءَ أَجَلُهُمْ فَلَا يَسْتَأْخِرُوْنَ سَاعَةً وَلَا يَسْتَقْدِمُوْنَ. قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُوْنَ. أَثُمَّ إِذَا مَا وَقَعَ آمَنْتُمْ بِهِ آلآنَ وَقَدْ كُنْتُمْ بِهِ تَسْتَعْجِلُوْنَ. ثُمَّ قِيلَ لِلَّذِيْنَ ظَلَمُوْا ذُوقُوْا عَذَابَ الْخُلْدِ هَلْ تُجْزَوْنَ إِلَّا بِمَا كُنْتُمْ تَكْسِبُوْنَ.

[At this time, these people are engrossed in their own selves; but] on the day God will gather them [they will feel that] they stayed for a short period of a day in the world. They will be recognizing one another [as if they have just met]. [On that day, it will become evident to them that] in fact great was the loss incurred by those who denied meeting with God and did not come to the right path. We will definitely show you a part of what We are promising them [O Prophet!] Or give death to you [and thereafter deal with them]. Nevertheless, they have to return to us. Then God is a witness to what they are doing. [His law is that] for every nation there is a messenger. Then, when their messenger comes their fate is justly decided and no injustice comes to them.66 In response, [they say:] “When will this promise be fulfilled [for us] if you are truthful?” Tell them: “[What can I say in this matter;] I do not have any authority regarding any benefit or harm for even my own self except what God wills. For each nation, there is a period fixed [with Him]. When that time arrives, they are not advanced in time or deferred for a moment. Tell them: “Speak up! If God’s torment visits you any time in the day or night, what will you be able to do?” So, what is the basis on which these criminals wish to hurry it on?67 Then will you believe when it lands on you? Now you have believed! You were hastening it. At that time, it will be said to these unjust: “Taste eternal torment now; this is the recompense of what you had been earning.” (45-52)



وَيَسْتَنبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ وَمَا أَنْتُمْ بِمُعْجِزِيْنَ. وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِي الْأَرْضِ لَافْتَدَتْ بِهِ وَأَسَرُّوْا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَقُضِيَ بَيْنَهُم بِالْقِسْطِ وَهُمْ لَا يُظْلَمُوْنَ. أَلَا إِنَّ لِلّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ أَلَا إِنَّ وَعْدَ اللّهِ حَقٌّ وَّلَـكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُوْنَ. هُوَ يُحْيِي وَيُمِيتُ وَإِلَيْهِ تُرْجَعُوْنَ.

They ask you: “Is this really a truth?”68 Yes, by my Lord! this is certain and you cannot defeat God.69 At that time, if every person, who has been unjust, has all what is in the earth he will want [to save himself] by giving it in ransom. [At that time,] they will regret in their hearts when they will see the torment [with their eyes] and they shall be fairly judged and no injustice will they suffer. Listen! Whatever is in the heavens and the earth belongs to God. Listen! The promise of God is destined to be fulfilled; but [alas] most of them do not know. [In reality,] it is He Who gives life and He Who gives death and you will be returned to Him alone.70  (53-56)



يَا أَيُّهَا النَّاسُ قَدْ جَآءَتْكُمْ مَّوْعِظَةٌ مِّنْ رَّبِّكُمْ وَشِفَآءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِيْنَ. قُلْ بِفَضْلِ اللّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوْا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ.

People! A counsel has come to you from your Lord and it is a cure71 for what [beats] in the chests and a guidance and mercy72 for those who believe. Tell them: “[O Prophet!] It has come due to God’s blessings and mercy.73 So, they should rejoice on it. This is better than what they are amassing.74 (57-58)



قُلْ أَرَأَيْتُم مَّا أَنْزَلَ اللّهُ لَكُم مِّن رِّزْقٍ فَجَعَلْتُم مِّنْهُ حَرَامًا وَحَلاَلًا قُلْ آللّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللّهِ تَفْتَرُوْنَ. وَمَا ظَنُّ الَّذِيْنَ يَفْتَرُوْنَ عَلَى اللّهِ الْكَذِبَ يَوْمَ الْقِيَامَةِ إِنَّ اللّهَ لَذُوْ فَضْلٍ عَلَى النَّاسِ وَلَـكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُوْنَ.

Ask them: “Speak up! The sustenance which God had sent down to you; then some of it you have pronounced to be unlawful and the other as lawful?” Ask them: “Did God give you this directive or are you imputing falsehood to God?” What is their thinking on the Day of Judgement that they are imputing falsehood to God?75 [It is God’s graciousness that He has given them respite; otherwise this audacity could have even destroyed them.] In reality, God is very gracious to people but most of them are not grateful. (59-60)



وَمَا تَكُوْنُ فِي شَأْنٍ وَمَا تَتْلُوْ مِنْهُ مِنْ قُرْآنٍ وَّلَا تَعْمَلُوْنَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُوْدًا إِذْ تُفِيْضُوْنَ فِيْهِ وَمَا يَعْزُبُ عَنْ رَّبِّكَ مِنْ مِّثْقَالِ ذَرَّةٍ فِي الْأَرْضِ وَلَا فِي السَّمَآءِ وَلَا أَصْغَرَ مِنْ ذَلِكَ وَلَا أَكْبَرَ إِلَّا فِي كِتَابٍ مُّبِيْنٍ. أَلَا إِنَّ أَوْلِيَآءَ اللّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُوْنَ. الَّذِيْنَ آمَنُوْا وَكَانُوْا يَتَّقُوْنَ. لَهُمُ الْبُشْرَى فِي الْحَياةِ الدُّنْيَا وَفِي الْآخِرَةِ لَا تَبْدِيلَ لِكَلِمَاتِ اللّهِ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيْمُ. وَلَا يَحْزُنكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ لِلّهِ جَمِيْعًا هُوَ السَّمِيْعُ الْعَلِيْمُ.

 [Ignore them O Prophet; keep doing your duty.] In whatever situation you are and whatever part that you read out of the Qur’an76 [that We have revealed] and whatever you people do,77 We are watching when you are busy in it.78 In reality, there is nothing at all hidden from your Lord, neither in the earth nor in the heavens and neither smaller than a particle nor bigger except that it is written in a clear book. [People!] listen [God’s prophet and his companions are all friends of God, and] for the friends of God who accepted faith and feared God, there shall be no fear [on the Day of Judgement] nor will they be grieved. For them are glad tidings in the life of this world79 and also in that of the Hereafter. [This is the word of God, and] the words of God can never change.80 This is great success. Whatever they are saying should not grieve you81 [O Prophet!] All honour is for God. [Trust him and keep doing your duty.] He knows listens and knows all. (61-65)



أَلَا إِنَّ لِلّهِ مَنْ فِي السَّمَاوَات وَمَنْ فِي الْأَرْضِ وَمَا يَتَّبِعُ الَّذِيْنَ يَدْعُوْنَ مِنْ دُوْنِ اللّهِ شُرَكَآءَ إِنْ يَّتَّبِعُوْنَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُوْنَ. هُوَ الَّذِیْ جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوْا فِيْهِ وَالنَّهَارَ مُبْصِرًا إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَسْمَعُوْنَ. قَالُوْا اتَّخَذَ اللّهُ وَلَدًا سُبْحَانَهُ هُوَ الْغَنِيُّ لَهُ مَا فِی السَّمَاوَات وَمَا فِي الْأَرْضِ إِنْ عِنْدَكُم مِّن سُلْطَانٍ بِهَـذَا أَتقُوْلُوْنَ عَلَى اللّهِ مَا لَا تَعْلَمُوْنَ. قُلْ إِنَّ الَّذِيْنَ يَفْتَرُوْنَ عَلَى اللّهِ الْكَذِبَ لَا يُفْلِحُوْنَ. مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيْقُهُمُ الْعَذَابَ الشَّدِيْدَ بِمَا كَانُوْا يَكْفُرُوْنَ.

Listen up! Those in the heavens and in the earth all belong to God and they, who call upon those other than God, do not follow the partners of God.82 In reality, they only follow conjecture and make wild guesses. [Listen!] It is God Who has made the night dark for you so that you may rest in it and made the day radiant so that you may strive for your livelihood.83 In it, indeed are signs for those who listen.84 They said: “God has children.” Exalted is He [to make anyone His son or daughter.] He does not need [any such thing]. Whatever is in the heavens and the earth all belongs to Him. You do not have any proof for this. Do you say something about God of which you have no knowledge? Say [O Prophet!]: “Those who impute falsehood to God will never succeed.” For them, there is this small benefit that they can reap in this world. Then they will have to return to Us. Then We shall sternly punish them because of their disbelief. (66-70)



وَاتْلُ عَلَيْهِمْ نَبَأَ نُوْحٍ إِذْ قَالَ لِقَوْمِهِ يَا قَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِیْ وَتَذْكِيْرِیْ بِآيَاتِ اللّهِ فَعَلَى اللّهِ تَوَكَّلْتُ فَـاَجْمِعُوْا أَمْرَكُمْ وَشُرَكَآءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوْا إِلَيَّ وَلَا تُنْظِرُوْنِ. فَإِنْ تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى اللّهِ وَأُمِرْتُ أَنْ أَكُوْنَ مِنَ الْمُسْلِمِيْنَ. فَكَذَّبُوْهُ فَنَجَّيْنَاهُ وَمَنْ مَّعَهُ فِي الْفُلْكِ وَجَعَلْنَاهُمْ خَلاَئِفَ وَأَغْرَقْنَا الَّذِيْنَ كَذَّبُوْا بِآيَاتِنَا فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِيْنَ.

Relate to them the account of Noah [O Prophet] when he told his nation: “O People of My Nation! If my standing to preach and reminding you by reciting God’s revelations has become a burden on you,85 then listen that I put my trust in God. So, you all should come to a decision and also ask your partners with God to join you, then there should be no hesitancy in your decision. Then do whatever you want with me86 and do not give me any respite. If even after this you show indifference, what harm will come to me as I have not asked you for any reward. My reward is with God and I have been directed to be obedient [to God].” Even after this, they rejected him; so, We delivered him and those also who were with him on the ship. And made them successors and had all those drowned who had denied Our revelations. So, observe the fate they met who had been warned [before this torment]. (71-73)



ثُمَّ بَعَثْنَا مِن بَعْدِهِ رُسُلًا إِلَى قَوْمِهِمْ فَجَآؤُوْهُم بِالْبَيِّنَاتِ فَمَا كَانُوْا لِيُؤْمِنُوْا بِمَا كَذَّبُوْا بِهِ مِنْ قَبْلُ كَذَلِكَ نَطْبَعُ عَلَى قُلُوْبِ الْمُعْتَدِيْنَ.

Then, after Noah, We sent many messengers to their nations. So, they came to them with clear signs. But they did not accept what they had denied earlier. In this manner, We seal the hearts of those who cross the limits.87 (74)



ثُمَّ بَعَثْنَا مِنْ بَعْدِهِم مُّوسَى وَهَارُونَ إِلَى فِرْعَوْنَ وَمَلَئِهِ بِآيَاتِنَا فَاسْتَكْبَرُوْا وَكَانُوْا قَوْمًا مُّجْرِمِيْنَ. فَلَمَّا جَآءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُوْا إِنَّ هَـذَا لَسِحْرٌ مُّبِيْنٌ. قَالَ مُوسَى أَتقُوْلُوْنَ لِلْحَقِّ لَمَّا جَآءَكُمْ أَسِحْرٌ هَـذَا وَلَا يُفْلِحُ السَّاحِرُوْنَ. قَالُوْا أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ آبَاءَنَا وَتَكُوْنَ لَكُمَا الْكِبْرِيَآءُ فِي الْأَرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِيْنَ. وَقَالَ فِرْعَوْنُ ائْتُونِي بِكُلِّ سَاحِرٍ عَلِيْمٍ. فَلَمَّا جَآءَ السَّحَرَةُ قَالَ لَهُم مُّوسَى أَلْقُوْا مَآ أَنْتُمْ مُّلْقُوْنَ. فَلَمَّا أَلْقَوْا قَالَ مُوسَى مَا جِئْتُم بِهِ السِّحْرُ إِنَّ اللّهَ سَيُبْطِلُهُ إِنَّ اللّهَ لاَ يُصْلِحُ عَمَلَ الْمُفْسِدِينَ. وَيُحِقُّ اللّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُجْرِمُوْنَ. فَمَا آمَنَ لِمُوْسَى إِلَّا ذُرِّيَّةٌ مِّنْ قَوْمِهِ عَلَى خَوْفٍ مِّنْ فِرْعَوْنَ وَمَلَئِهِمْ أَن يَفْتِنَهُمْ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الْأَرْضِ وَإِنَّهُ لَمِنَ الْمُسْرِفِيْنَ. وَقَالَ مُوسَى يَا قَوْمِ إِن كُنتُمْ آمَنتُم بِاللّهِ فَعَلَيْهِ تَوَكَّلُوْا إِن كُنْتُمْ مُّسْلِمِيْنَ. فَقَالُوْا عَلَى اللّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِيْنَ. وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِيْنَ.

After them, We sent Moses and Aaron to the Pharaoh and his chiefs with Our signs. So, they too showed arrogance and in reality, they were wrongdoers.88 Thus when the truth came to them from Us,89 they said that this is manifest magic. Moses said: “Do you say this about the truth90 when it has come to you.91 Is this magic?” [No, certainly not! This is the certain truth] and the magicians never succeed [against the truth.]92 They replied: “Have you come to us to turn us away from the way on which we have found our forefathers and that the pre-eminence of you both is established in the land.93 We will not listen to what you say.” The Pharaoh ordered: “Bring before me all expert magicians.” Thus, when the magicians came, Moses said to them: “Throw whatever you want to.”94 Then when they threw, Moses said: “Whatever you have brought is magic.”95 Rest assured, God will soon bring it to nothing because [on such occasions,] God does not allow the efforts of those who spread disorder to bear fruit, and God through His words makes the truth come true however much the wrongdoers may dislike it.96 Yet because of fear of the Pharaoh and of the elders of the nation no one believed in Moses except for a few youth97 lest the Pharaoh may put them through some trial. In reality, the Pharaoh was a big tyrant in the land and was from those who cross limits. Moses said: “People of My Nation! You have believed in God; so trust Him only if you have really submitted to Him.”98 At this, they replied: “We have trusted God alone – Our Lord! Do not make us suffer at the hands of these unjust people99 and deliver us from these disbelieving people by your grace.” (75-86)



وَاَوْحَيْنَآ إِلَى مُوْسَى وَاَخِيْهِ اَنْ تَبَوَّءَا لِقَوْمِكُمَا بِمِصْرَ بُيُوْتًا وَّاجْعَلُوْا بُيُوْتَكُمْ قِبْلَةً وَأَقِيمُوْا الصَّلاَةَ وَبَشِّرِ الْمُؤْمِنِيْنَ. وَقَالَ مُوْسَى رَبَّنَآ إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَاَهُ زِيْنَةً وَّاَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوْا عَنْ سَبِيْلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوْبِهِمْ فَلَا يُؤْمِنُوْا حَتَّى يَرَوُا الْعَذَابَ الْأَلِيْمَ. قَالَ قَدْ اُجِيْبَت دَّعْوَتُكُمَا فَاسْتَقِيْمَا وَلَا تَتَّبِعَآنِّ سَبِيْلَ الَّذِيْنَ لَا يَعْلَمُوْنَ.

[To connect with God in this manner,] We sent revelations to Moses and his brother [Aaron]: “Mark some houses in Egypt for your nation100 and the houses you mark for your selves make them your qiblah101 and arrange to pray [in them] and [O Moses!] Give glad tidings to the believers [that at the end they will succeed].”102 Moses prayed: “You have bestowed the Pharaoh and his chiefs with majesty and resources in the life of the world. Our Lord! So that as a consequence they lead astray people from your path.103 Our Lord! Destroy now their wealth and seal their hearts in such a manner that they are not able to believe until they see the painful punishment.”104 God said: “Your prayer and that of your brother has been accepted. Persevere both of you and do not tread the path of those who do not have knowledge.”105 (87-89)



وَجَاوَزْنَا بِبَنِي إِسْرَائِيْلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُوْدُهُ بَغْيًا وَّعَدْوًا حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَآ إِلـهَ إِلَّا الَّذِیْ آمَنَتْ بِهِ بَنُوْ إِسْرَائِيْلَ وَأَنَا مِنَ الْمُسْلِمِيْنَ. آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِيْنَ. فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُوْنَ لِمَنْ خَلْفَكَ آيَةً وَإِنَّ كَثِيْرًا مِّنَ النَّاسِ عَنْ آيَاتِنَا لَغَافِلُوْنَ. وَلَقَدْ بَوَّأْنَا بَنِي إِسْرَائِيلَ مُبَوَّأَ صِدْقٍ وَّرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ فَمَا اخْتَلَفُوْا حَتَّى جَآءَهُمُ الْعِلْمُ إِنَّ رَبَّكَ يَقْضِيْ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيْمَا كَانُوْا فِيْهِ يَخْتَلِفُوْنَ.

[After that,] We made the Israelites cross the sea; so, the Pharaoh and his armies showed arrogance and pursued them in mischief.106 Until when the Pharaoh was about to drown, he cried out: “I do believe that there is no God except Him on whom the Israelites professed belief, and I am also among those who submit.” – Is it now! Before this you showed defiance and were among those who spread disorder.107 Thus, today We will preserve your body so that you can become a sign [of God’s scourge] for those who come after you.108 In reality, many people remain heedless of Our signs. We provided the Israelites with a dwelling of honour and gave them excellent sustenance. Then in whatever matters they differed, they differed when the knowledge [sent by God] had come to them.109 Rest assured, on the Day of Judgement, your Lord will decide the matters in which they have been differing.110 (90-93)



فَإِنْ كُنْتَ فِي شَكٍّ مِّمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِيْنَ يَقْرَؤُوْنَ الْكِتَابَ مِنْ قَبْلِكَ لَقَدْ جَآءَكَ الْحَقُّ مِنْ رَّبِّكَ فَلَا تَكُوْنَنَّ مِنَ الْمُمْتَرِيْنَ. وَلَا تَكُوْنَنَّ مِنَ الَّذِيْنَ كَذَّبُوْا بِآيَاتِ اللّهِ فَتَكُوْنَ مِنَ الْخَاسِرِيْنَ. إِنَّ الَّذِيْنَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُوْنَ. وَلَوْ جَآءَتْهُمْ كُلُّ آيَةٍ حَتَّى يَرَوُا الْعَذَابَ الْأَلِيْمَ. فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيْمَانُهَا إِلَّا قَوْمَ يُوْنُسَ لَمَّآ آمَنُوْا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِيْنٍ.

So, [O Prophet!] If you have any doubt about that which We have revealed to you,111 ask the [righteous] among the [People of the Book] who are reading112 the Book of God before you. Surely, the truth alone has come to you from your Lord; thus do not the slightest be among those who doubt and do not be among those who have denied God’s revelations lest you too end up among losers. In reality, even if all the signs come before those for whom your Lord’s word has come true,113 they will not profess belief until they see the painful scourge. So, why did this not happen that some other city besides the nation of Jonah also professed faith; then its faith would have been of benefit to it.114 When the people of that city professed faith, We had delivered them from the humiliating punishment of this world and had given them the opportunity to live for a period of time. (94-98)



وَلَوْ شَآءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيْعًا أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُوْنُوْا مُؤْمِنِيْنَ. وَمَا كَانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللّهِ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِيْنَ لَا يَعْقِلُوْنَ.

Had your Lord willed, all the people of the earth would have professed faith. So, will you force people to become believers?115 [Fully understand that] without God’s permission it is not possible for anyone to profess faith [in a prophet]. [This permission is granted to those only who use their intellect.] And God pours the filth of misguidance on those who do not use their intellect. (99-100)



قُلِ انْظُرُوْا مَاذَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ عَن قَوْمٍ لَّا يُؤْمِنُوْنَ. فَهَلْ يَنْتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ الَّذِيْنَ خَلَوْا مِنْ قَبْلِهِمْ قُلْ فَانْتَظِرُوْا إِنِّي مَعَكُمْ مِّنَ الْمُنْتَظِرِيْنَ. ثُمَّ نُنَجِّیْ رُسُلَنَا وَالَّذِيْنَ آمَنُوْا كَذَلِكَ حَقًّا عَلَيْنَا نُنْجِ الْمُؤْمِنِيْنَ.


 [They ask for a sign.] Tell them: “Observe what is in the heavens and the earth. In reality, signs and warnings do not in any manner benefit those who do not want to profess faith.”116 So, are they waiting for a day similar to the ones those before them had encountered? Say: “Then wait; I will also wait with you.” [Tell them:] “Then [when that day arrives,] We protect Our messengers and those also who have professed faith.” In a similar way, Our responsibility to protect those who have accepted faith.117 (101-103)



قُلْ يَا أَيُّهَا النَّاسُ إِن كُنتُمْ فِي شَكٍّ مِّن دِينِي فَلاَ أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِن دُونِ اللّهِ وَلَـكِنْ أَعْبُدُ اللّهَ الَّذِي يَتَوَفَّاكُمْ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ. وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا وَلاَ تَكُونَنَّ مِنَ الْمُشْرِكِينَ. وَلاَ تَدْعُ مِن دُونِ اللّهِ مَا لاَ يَنفَعُكَ وَلاَ يَضُرُّكَ فَإِن فَعَلْتَ فَإِنَّكَ إِذًا مِّنَ الظَّالِمِينَ. وَإِن يَمْسَسْكَ اللّهُ بِضُرٍّ فَلاَ كَاشِفَ لَهُ إِلاَّ هُوَ وَإِن يُرِدْكَ بِخَيْرٍ فَلاَ رَآدَّ لِفَضْلِهِ يُصَيبُ بِهِ مَنْ يَشَآءُ مِنْ عِبَادِهِ وَهُوَ الْغَفُوْرُ الرَّحِيْمُ.

 [O Prophet!] Say: “People! If [even now] you are in doubt about my religion, then listen that I do not worship those whom you worship besides God; I, in fact, worship the God Who gives you death [so that you gather before Him for accountability.] I have been directed to be among the believers and have been directed to devotedly turn to this religion and to be never among the polytheists come what may. And to not call upon those besides God who can neither benefit you nor harm you. Then if you still do this now, you shall surely be among the unjust. If God seizes you in a calamity, no one besides Him can deliver you from it. And if He intends something good for you, then no one can withhold that favour. He blesses whomsoever He intends from His people and He is Forgiving and Merciful.” (104-107)



قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَآءَكُمُ الْحَقُّ مِنْ رَّبِّكُمْ فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَا أَنَاْ عَلَيْكُمْ بِوَكِيْلٍ. وَاتَّبِعْ مَا يُوْحَى إِلَيْكَ وَاصْبِرْ حَتَّىَ يَحْكُمَ اللّهُ وَهُوَ خَيْرُ الْحَاكِمِيْنَ.

Tell them: “People! The truth has come to you from your Lord. Now he who accepts guidance will do it for himself and he who goes astray will alone bear its consequences and I am not responsible for you.”118 [O Prophet!] Follow what is revealed to you and be steadfast until God passes His judgement and He is the best of judges.119 (108-109)


(Translated from Al-Bayan by Dr Shehzad Saleem)



1. What is the meaning of this name? I have explained in detail my view about it while discussing verse 2 of Surah al-Baqarah.

2. This is a reference to the fact that the yardstick of this Book’s veracity is the very wisdom found in it. It does not need any external evidence for this.

3. Ie., what is the reason for refuting and expressing wonder? If God has chosen a person from among them to communicate His message, then this is very logical. They fully know of this person’s past and present as well as his character and conduct. They know his upright, honest and trustworthy nature. Not only this, their teacher, mentor and role model could only have been a human being and not some jinn or angel. Thus God has chosen the best among them. In the words of Imam Amin Ahsan Islahi, it is as if these words are the testimony of their own tongue and conscience that is being presented before them.

4. The actual words are: قَدَمَ صِدْقٍ. They refer to a status that has honour, loftiness and everlasting dominance. This meaning has been incorporated in this expression by the word صِدْق which connotes depth, stability and permanence.

5. Ie., when they saw that this person’s message is attracting the attention of people, they dubbed him as a person who is an expert in eloquent speech. They contended that neither should he be regarded as someone superhuman nor should his discourse be understood in this perspective; it is only articualte and expressive oratory and has no significance beyond this.

6. From here onwards, the reasoning of delivering warning and glad tidings with which the surah began is being stated. Imam Amin Ahsan Islahi writes: 

... The sequence of the premises stated [in it] is as follows: the God Who has created the heavens and the earth and Who is acknowledged by them as well to be the Creator is their Lord and Master as well. How can it be possible that the Creator be someone else and the Lord and Master be another being? If they have set up other Lords besides Him and have some expectations from them, then it is their mere foolishness which is against sense and human nature and also against what they themselves acknowledge. Moreover, this universe has not been created as a result of some accidental happening. In fact, it has been created in six days of God’s measure. In other words, in six stages in a gradual way. This gradual development and evolution itself bears witness that neither is its creation an accidental happening nor is it made as an amusement for an entertainer. In fact, it is a very meaningful and purposeful place that has been created in a very elaborate and painstaking manner. The essential requisite of this meaningfulness is that man who occupies the status of a vicegerent should not be allowed to go scot free and there must come a day in which he is rewarded or punished according to his deeds. Thus those who lead their lives according to the desire of this universe’s creator be rewarded and those who regard this world to be a place of jest and amusement and spend all their lives in evil be punished. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 23) 

7. Ie., after creating He neither silently sat down in a corner nor became unconcerned with His creatures by consigning their matter to others. On the contrary, He is governing this universe and running its affairs Himself.

8. Hence people should not remain under the misconception that someone’s intercession and recommendation will save them from God’s punishment.

9. Ie., these people as well as their deities who they regard to be God’s associates and intercessors in His court will also one day return to Him. The emphasis added by the word جَمِیۡعًا substantiates this inference.

10. Ie., the way God initiated, He will re-initiate. This will not be difficult for Him at all. This also points to the fact that when in both these tasks no one else has any share, then towards God everyone must return. On what basis can someone else have this status?

11. Earlier, arguments on monotheism were furnished. Now an argument is presented on the certainty of reward and punishment. Imam Amin Ahsan Islahi has explained this. He writes: 

... Whoever deliberates on this universe will clearly see that it is not the godown of a trash-collector. On the contrary, very evident in its every nook and corner is the great power and unfathomable mercy of its creator. It has a thorough arrangement in it, unparalleled sequence and an exceptional symmetry and proportion. The sun rises at prescribed times and lights up the whole world with its radiance. It is because of its heat and help that different seasons like winters autumn and spring arise. Each of them is essential for the sustenance and development of this world. The moon absorbs the light of the sun and passes through various phases and provides luminosity at night for people. It is also instrumental in creating months and forming calendars for them – Who can then say that this world will continue without any accountability between good and evil or end without it? If this is believed, then all this power and wisdom evident all around become purposeless and this world becomes no more than a place of amusement and loses its meaning. Such is the illogical, unfair and untenable nature of this inference that no upright and logical person can for a moment accept it. If some bricks are scattered about, we can say that they do not have any purpose. But can the same be said of the Taj Mahal of Agra, the Red Fort of Lahore and the Congregational Mosques of Delhi? (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 25)  

12. The words ضِيَاء and نُوْر are used for the sun and the moon respectively. The reason is that the latter refers to cold light and the former refers to warm light. This distinction between the light of the sun and the moon is a practical fact. The word “radiant” in the translation is used  to give due regard to this aspect.

13. Thus every man of reason who observes this universe will cry out that it has deep meaning and this amazing sequence and discipline is not without any purpose. On the contrary, it must have a grand objective.

14. Ie., signs that this universe is not purposeless; it will culimate on a great purpose. Imam Amin Ahsan Islahi writes:  

... Whoever deliberates on this system necessarily reaches the conclusion that opposite elements can work for a common purpose with such amazing harmony when it is believed that all this universe is being governed by the will of a powerful being. Moreover, also evident from this is that He Who has made this elaborate system of providence and subsistence and is administering it in such a thorough manner will not let mankind go without any acountability. In fact, a day will necessarily come when He will reward those who recognized the rights this providence imposed on them and cast into Hell those who remained indifferent to them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 26)  

15. Ie., He is exalted from doing any meaningless task.

16. Ie., when these people are warned of the consequences of denying God’s revelations, they immediately demand from the Prophet (sws) that if he is a true messenger of God why does he not show them a trailer of the punishment he is threatening them with. The succeeding verses answer this demand.

17. The actual words are: إسْتِعْجَالَهُم بِالْخَيرِ. The verbal noun إسْتِعْجَال connotes تَعْجِيْل and is annexed to its object. The reason for it is the same as the one stated by al-Zamakshari that instead of تَعْجِيْلُهُ لَهُمْ الخَير these words express the speediness of the response. (See: al-Zamakshari, al-Kashshaf, vol. 2, 316)

18. So that they are given as much respite as possible before the punishment and when they are seized, they have no excuse to present.

19. Ie., refused to believe in him even after he had conclusively communicated the truth to them. In the terminology of the Qur’an this is injustice. It is because of it that the punishment of God visits nations. The Qur’an has explained it in subsequent verses.

20. Ie., they regard the Qur’an to be authored by the Prophet (sws) and demand that it be changed in a way that it harmonises with their religious concepts. They are not prepared to accept the Qur’an that is now being presented to them. This is because it is neither ready to reconcile with their polytheistic beliefs nor does it give any importance to their religious rituals which they are so very proud of.

21. This is such a profound argument in favour of what is said above that no upright person can dare deny it. The implication is to ask when these people have seen the Prophet (sws) taking interest in these topics or expressing his views about them or rehearsing to compile them or learning some disciplines of knowledge about them – topics which are now continually being discussed in the Qur’an. He has spent a whole forty years among them. When have they felt anything from his words and actions which can be regarded as a prelude to the preaching he is now presenting before them. Have they ever seen any signs of development in his life in whatever he is saying today? They know that a human mind cannot present anything in any phase of its age of which signs are not found its previous stages. They allege that he is lying. Have they ever seen even a semblance of falsity, deception or forgery in his character and conduct? To date they regard him to be the truthful (sadiq) and the trustworthy (amin). How are they now saying that this truthful and trustworthy person has overnight changed into an utter liar and phony. Why do they not use their sense and intellect?

22. Ie., if these verses are not revelations of God and if he is presenting them as if he himself has authored them, then who can be more unjust than him? On the other hand, if he is truthful and they are denying God’s revelations, then who can be more unjust than them?

23. Ie., their allegations may be accepted in this world but in the Hereafter, these wrongdoers will never succeed.

24. This style is called نفي الشيء بنفي لازمه (negating a thing by negating its consequences). This is much like Imru al-Qays’ words: لا يهتدى بمناره (no guidance can be obtained from its pillars) while describing a path in the desert (See: Ibn Manzur, Lisan al-‘arab, vol, 9., 165). The implication is that if their associates existed, then the being who would have been most informed about them would the one whom they are associating with. Now when He does not know it, it may well be imagined how big a lie they are imputing to God.

25. This is because neither is there any harmony with what they are imputing to God nor is there any contradiction between His attributes.

26. Ie., the Almighty began this world on the religion found in human nature. At that time, all humanity believed in monotheism. Humanity did not begin with polytheism. Its beliefs were afflicted with this filth much later.

27. Ie., the matter that the final verdict in settling differences shall be delivered on the Day of Judgement. Till that time, these differences shall be put up with so that people can be selected for Paradise by making their intellect, conscience and intuition undergo a trial.

28. The actual word is آيَةٌ. It is evident from the subsequent verse that it refers to a sign of punishment seeing which it becomes evident that the threat of the final punishment the Prophet (sws) is warning them about is bound to come.

29. Ie., matters whether God sends a sign of the punishment or the punishment itself to a nation which is being threatened by it.

30. This is not a desire to see people inflicted with punishment but to wait with yearning and sorrow for something which has become God’s decision because of their stubbornness.

31. Thus, sometimes they promise that if this time they are saved from destruction they will become grateful to God and sometimes philosophise, saying that these are ups and downs of time. They believed that such good and hard times are encountered by every nation and hence why should they be regarded as a warning from God or the consequence of a wrong belief or deed.

32. This is a very severe warning. The implication is that if these excuses are being written, then soon they will be called to account.

33. This is stated because all the means and resources of travelling in the land have been created by God alone and it is He who has blessed human beings with the ability to plan and the wisdom using which they are able to invent various things and as a result are able to create for themselves even more facilities for travel.

34. The actual word is جَرَيْنَ. The reason is the word فُلْك is used in the singular, the plural, the masculine and the feminine. Here the style of the discourse has also changed and giving due deference to the parable has become indirect from direct so that it can refer to a general situation. It is this style which is more appropriate and effective in parables.

35. This is stated because whenever creatures show rebelliousness to their Creator it will always be without any justification.

36. From here the direction of address shifts directly to the Quraysh.

37. This is a very severe warning. The implication is that this rebelliousness by them will actually lead God to have no justification to spare them and finally they will be visited by His decisive punishment that will leave no one alive.

38. The actual words are: مَتَاعَ الحَيَاةِ الدُّنْيَا. The word مَتَاعَ is in the accusative because of a suppressed verb. The translation reveals this aspect.

39. This is an expression of the internal strength and desire as a result of which the hearts of the owners become elated when they see their crops in full bloom.

40. Ie., towards Paradise which is defined as a place where there will be no regrets for the past and no fear of the future. It will be an abode of peace in its entirety.

41. Ie., according to the law that those who desire the straight path are worthy of being guided towards it by the Almighty.

42. Ie., for good deeds the reward will be much more than the deeds but for evil ones will be recompensed in exact measure without any increase or decrease.

43. This is a parenthetical sentence within the discourse. The implication is that the beings from which they expect help and recommendation will be of no avail to them there.

44. Ie., they and their deities. The emphasis found in جَمِيعًا is for this very purpose.

45. The actual word is مَكَانكُمْ. Before it a verb like أمكثوا or قفوا is suppressed. This is a common style in Arabic. In the Urdu language, on such occasions the locus (zarf) or the object (maf‘ul) is suppressed.

46. The implication is that the deities will show their acquittal from their worshippers and will stand totally apart. The succeeding verses explain this.

47. The actual words are إِنْ كُنَّا عَنْ عِبَادَتِكُمْ لَغَافِليْنَ. Here إِنْ is actually إِنَّ as evidenced by the ل on لَغَافِليْنَ.

48. The actual words are: تَبْلُوْا كُلُّ نَفْسٍ. The verb بلا يبلو means “to evaluate and to experience.” Ie., experience his deeds and face its consequences.

49. It is evident from this that the attributes of the deities mentioned here were never ascribed to them by the Arabs. Imam Amin Ahsan Islahi writes: 

... Regarding the male and female deities they worshipped, they did not believe that they were the creators of the heavens and the earth or that of the air, the wind, the sun and the moon. Similarly, they did not believe that these deities could give life or death or that they govern the affairs of this universe. They only believed that they were favoured ones of God. God hears their recommendations and that they can accomplish what they want through Him. They reckoned that if these deities were pleased, they would receive the favours of this world through their recommendation. They were of the opinion that if ever they were going to be resurrected in the Hereafter and be held to account, these deities would help them and be able to secure forgivess for those who worshipped them – in fact, earn a lofty status there. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 47) 

50. Ie., when they accept all these things, then why do they not fear the wrath and majesty of God on imputing falsehood to him by associating partners with Him.

51. The implication is that the God they believe in is their true Lord as well. Others whom they regard to be their Lord have no basis.

52. Ie., if they believe all these things regarding God, its logical consequence is that they should regard Him to be their sole Lord as well. This only means that if this is the only truth, then whatever they believe contrary to it can only be termed as a great deviation from the truth.

53. The actual word is تُصْرَفُوْنَ. It means “to make someone wander.” Concealed in it is the fact that intellect and logic take them to a different conclusion but on the contrary those, in whose hands are they consigning their reins, are making them wander from one place to another.

54. Here the address turns to the Prophet (sws) to assure him. The implication is that he should not be worried to see the contradictions in their beliefs and deeds. The established practice of God is that He gives guidance to only those who are its sincere seekers and who use their faculties of mind and heart to achieve their goal. On the other hand, those who disregard these faculties and consign their reins to their whims and desires are never guided by God. In fact, he makes them wander deeper in their deviation from the truth. The expression كَلِمَاتُ رَبِّكَ refers to this established practice of God and the word كَذَالِكَ refers to the attitude of the idolaters mentioned earlier.

55. Ie., if they acknowledge that only God created the first time and only He will re-create, then why do they associate partners with Him regarding His reward and punishment? This question was posed to the idolaters because they thought that there is no cause of worry for them if the Day of Judgement comes because their intercessors will save them from God’s accountability.

56. The implication is to ask how they worship those who are useless to them both in the Herein and in the Hereafter. Imam Amin Ahsan Islahi writes: 

... One great need of creatures is that they need the guidance of their creator in many aspects of life regarding right and wrong. So, can these idolaters claim that they receive such guidance from their deities? Have they received their faculty of intellect – which is a lamp of guidance within them – from these deities? Do they send any revelation to them for their guidance? Have these deities sent down any Book, sent any messenger or revealed any shari‘ah for their education and instruction? If these deities have done none of these tasks nor are capable of doing them in the present or future, then what is the reason for them to follow them? Is he worthy of being followed who guides people to the truth and urges them to accept it or those who themselves need guidance and help? What has happened to them? What kind of decisions do they make? (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 50) 

57. This is a warning to the addressees and an assurance to the Prophet (sws) that God is not unaware of their misdeeds. Hence soon the time will come when He will inform them of all their wrondoings and no one will be able to deny them.

58. This is because its superhuman style tells us that no human being can produce such a majestic work.

59. This is a reference to the predictions found in the Torah and the Gospel regarding the advent of the last messenger of God. They awaited fulfilment. The revelation of the Qur’an has validated them and as a result it is proven that the Qur’an too is the word of the God Who centuries ago had said that He will reveal a Book of such splendour.

60. The actual word is الْكِتَاب. It also means law and shari‘ah. In my opinion here it is used in this sense. The implication is that this Book is an explanation of the religion of Abraham (sws) which they are aware of. This is a further proof of the fact that this Qur’an has been revealed by the same God Who had revealed scriptures to Abraham (sws) and Moses (sws) as well as to other messengers.

61. The implication is that if they do not regard this Book to be from God, then they should produce just one surah which gives such guidance, discusses such topics, has such style and majesty as this Book. If, according to their view, this task can be accomplished by a person of their nation Muhammad (sws) who does not have any academic or literary background, then it should not be difficult for them as well.

62. Ie., it is not that the grounds of the Qur’an’s authenticity are not evident to them. The actual reason is that they are not being able to come to grips with the consequences of negating the Qur’an which this Book is pointing to and their reality has not yet manifested before them. Hence they do not have any fear and repeatedly demand to see a sample of the punishment they are being informed of. Once this is done they will profess belief. The reason for their denial is this lack of fear on their part. It has made them non-serious and they are making such lame excuses. It is not that on account of knowledge and reasoning that they think that the Qur’an is not the Book of God.

63. These words sound assurance to the Prophet (sws) and threaten those who deny the Qur’an: if his Lord is fully aware of their tricks, then one day He will definitely take them to task.

64. This is a directive of acquittal given to God’s messenger after which only punishment is awaited.

65. Ie., if there are more people who become so blind and deaf that they ultimately become worthy of punishment, then the reason for this is not that God is unjust to them. Certainly not. It is their whims and prejudices that have made them so blind that every call of truth and its caller has become alien to them. The consequence of this attitude was destined to be such and is such that they are now in range of God’s punishment.

66. This is a statement of the law which has been explained at many instances in this exegesis: before prophethood and messengerhood were confined to the progeny of Abraham (sws), all nations of the world were communicated the truth by their respective messengers. From its details which have been mentioned in the Qur’an, it is evident that a rasul decides the fate of his addressees and implements the judgement of God on them in this very world. The Qur’an informs us that this final phase in the preaching endeavour of a rasul comes after it passes through the phases of indhar, indhar-i ‘am, itmam al-hujjah and hijrah wa bara’ah. It is in this phase that the divine court of justice is set up on this earth. Punishment is meted out to the rejecters of the truth and those who have accepted it are rewarded, and, in this way, a miniature Day of Judgement is witnessed on the face of the earth. The history of the preaching endeavours of the rusul related in the Qur’an shows that at this stage generally either of the following two situations arise.

Firstly, a rasul has a few companions only and there is no place available to him for migration.

Secondly, a rasul’s companions are in substantial numbers and the Almighty also furnishes a place to them where they can migrate and be bestowed with political authority.

In the first situation, once a rasul leaves his people, whether this is through his death or through migration from his people, divine punishment in the form of raging storms, cyclones and other calamities descends upon those who have rejected him and completely destroys them. However, this fate befalls only those which the Qur’an in its terminology calls the mushrikun. As for those who primarily adhere to monotheism, the punishment of subjugation and humiliation is meted out to them. Thus it is known that it is this fate that was met by the Israelites. On the other hand, the people of Noah (sws), Lot (sws), Salih (sws) and Shu‘ayb (sws) besides others were destroyed. This is the same principle of punishment that will be applied on the Day of Judgement too. Thus it is stated in verse 4 of Surah al-Nisa’ that God will not forgive polytheism on that Day. However, He may forgive lesser sins for those He may wish to.

In the second situation, the law is the same as well. However, in this case, this punishment is meted out to the people by the rasul and his companions. In this case, the addressees of the rasul are given some more respite as he delivers the truth to the people of the place he has migrated to, until they too are left with no excuse to deny it. In other words, the truth is conclusively communicated to them. Also, during this time a messenger instructs and purifies his followers and segregates them from his rejecters and organizes them to fight the enemy. He also consolidates his political authority in the place he has migrated to the extent that with its help he is able to destroy his rejecters and achieve victory for his followers.

67. Here the Qur’an has changed its style and used the word “criminals” for them. Imam Amin Ahsan Islahi writes: 

... A subtle reference in the use of the word “criminals” here is that if those who are absolved of crimes ask such a question, it may be considered legitimate. However, those who are criminals and who are going to be visited by this punishment in retribution of their crimes can only be termed as wretched and unfortunate because of this stubborn attitude they have adopted. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 61) 

68. The element of negation and scorn in this query that was slightly concealed in the earlier question مَتَی هَذَا الوَعْدُ has become evident.

69. This is a poignant remark on their arrogance: today they are making fun but when the reality manifests itself they will be helpless before God.

70. The implication is that none among those they associate with God will be there to welcome them. It will solely be God towards Whom they will return.

71. This is a reference to the ailments that afflict hearts and deprive a person of all human attributes and relegate him to the category of animals.

72. Ie., guidance in this world and mercy in the Hereafter which will necessarily be rewarded to those who believe in it.

73. A verb is suppressed in this sentence. Ie., قُلْ بِفَضْلِ اللّهِ وَ بِرَحْمَتِهِ جَآءَ. It has been expressed in the translation.

74. The current discourse began with verse 37 where their notion that the Prophet (sws) himself had fabricated the Qur’an had been negated. After presenting arguments on all those things which were becoming a source of confusion in that matter, here the status of the Qur’an is explained to the Muslims.

75. This is an expression of extreme disgust on the crime of imputing falsehood to God. Imam Amin Ahsan Islahi writes: 

... [Here] after posing the question no answer is given. This is an expression of great anger of the speaker. The implication is that these wretched people regard this crime to be something ordinary. When the Day of Judgement arrives, they will come to know of the punishment on this audacity of theirs. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 64) 

76. The actual words are: مَا تَتْلُوْ مِنْهُ مِنْ قُرْآنٍ antecedent of the genetive pronoun in them is the Book mentioned in verses 57-58 and the word  refers to a part of it.

77. Besides the Prophet (sws), here the Almighty has also included his brave companions in this assurance and glad tidings.

78. What is the reason for qualifying this statement in this manner? Imam Amin Ahsan Islahi writes:  

... This qualifying statement firstly shows the great devotion of the Companions in their preaching work; secondly, it shows that the eloquence in the assurance sounded has been magnified. Hence, it means that when these people are fully focused in dedicating their lives, persons and wealth for the cause of elevating God’s word, the Almighty is fully protecting them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 65) 

79. This is because regarding His messengers, the established practice of God is that they and their companions necessarily achieve dominance in this world.

80. “Words” here refer to God’s promises. At other instances, they have also been called sunan ilahiyyah (established practices of God).

81. Reference is to what the disbelievers would say in order to make fun and show disdain. They would say that if he is God’s messenger why is not a treasure given to him or why has not an angel heralded his status. Imam Amin Ahsan Islahi writes: 

... In the previous verse, glad tidings of victory and dominance were given to the Muslims. The frail circumstances in which Muslims were in when these glad tidings were given could have induced the disbelievers to make fun of them. They could have and may have said that these foolish followers of this new religion are dreaming of political dominance while they do not even have the means to even properly feed or decently clothe themselves. While keeping in view such remarks, the Qur’an has asked the Prophet (sws) to not be grieved by them. The glad tidings given to him are certain to materialize. Honour belongs to God. It is only God Who grants it to others. If He has now decided to bestow it on the Prophet (sws) and his companions, then who can stop Him? (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 66) 

82. This is because there are no partners of God that they should be followed.

83. In this sentence, parallel portions have been suppressed keeping in view linguistic princioles of Arabic. If they are revealed, the words would be: جَعَلَ كُمُ اللِّيْلَ مُظْلِماً   لِتَسْكُنُوْا فِيِهِ وً النَّهَارَ مُبْصِرًا لِتعْمًلُوْا فِيِهِ.

84. What are these signs? Imam Amin Ahsan Islahi has explained them. He writes:

First of all, we must reflect on the harmony found between the night and the day even though they are opposite to one another. Together both are serving the needs of human beings. The night provides them with peaceful slumber and the day opens the way to various activities. Same is the case with all the opposite elements of this universe: they harmoniously and faithfully serve a purpose higher to them and not the slightest deviate from it. Obviously, this cannot be possible if a sovereign and wise intention is not controlling the affairs of this universe and not running it according to his wisdom by synchronizing its various elements. This is a proof of the monotheism mentioned in the previous verse.

The second thing that is evident is that this universe has not come into being as a result of an accident nor is it the playfield of an entertainer. In fact, there is great power, amazing wisdom and a very deep purpose in every nook and corner of it. This entails that this world should not continue without purpose or abruptly end; it is essential that it culminate on a great objective and this objective cannot be achieved unless the Hereafter is acknowledged.

The third thing is the system of providence which is found in every part of this universe. Providence entails accountability. We owe a natural obligation to the Being Who has set up a whole system of sustenance for us and it is essential that one day this obligation be called to account. Those who recognized this obligation must be rewarded and those who disregarded it should suffer punishment. Viewed thus, this is a proof of reward and punishment. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 68) 

85. At another instance, it has been stated that Noah (sws) discharged this responsibility for several hundred years. It is because of this that he probably made these remarks.

86. The actual words are: ثُمَّه اقْضُوْا إِلَيَّ. The preposition إِلَيَ here evidences a practical step. The meaning thus would be: make whatever decision you intend to and take whatever step you want to against me.

87. This is a reference to the established practice of God according to which if a person arrogantly denies the truth and deliberately rejects it, he is granted respite by God. If he is not prepared to benefit from this respite, then because of this wrongdoing, his heart and mind is sealed so that he is forever deprived of the ability to accept the truth.

88. Ie., they have already become wrongdoers because of deviating from the requisites of their intellect and nature.

89. This is a reference to those miracles with which Moses (sws) and Aaron (sws) presented their claim of being messengers from God.

90. The actual words are: أَتَقُوْلُوْنَ لِلْحَقِّ. Here the ل in لِلْحَقِّ means في. and the object of the verb تَقُوْلُوْنَ has been suppressed because of eloquence.

91. The eloquence found in this sentence also needs to be noted. Imam Amin Ahsan Islahi writes: 

... As long as the truth is not evident, a person can be regarded to have an excuse to some extent if he raises some ideological discussion about it. However, when the truth is staring the person in the face, then making frivolous comments about it is like showing hesitancy in acknowledging the existence of the midday sun. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 77) 

92. The implication is that if they are being audacious enough to regard a miracle to be magic, they should present it before the magicians. Then will they come to know the difference between miracle and magic. They will see that the magicians will totally be at a loss before them and end up as utter losers.

93. The rulers of Egypt were already afraid of the ever increasing numbers of the Israelites. They blamed Moses (sws) and Aaron (sws) for trying to make them subservient and lead them away from the religion of their forefathers so that all the Copts were induced to fight this danger with full force and unity. The rulers of every period play such gimmicks.

94. This statement of Moses (sws) reflects his great trust in God’s promises. Imam Amin Ahsan Islahi writes:

... He had full trust in God’s promise to help him: however great a show of magic the magicians would make, he had the means to defeat it. For this reason, without any hesitation he asked them to begin and this was much like the first victory that he notched up in the contest. This is because after this the defeat suffered by the magicians occurred in their own area of expertise. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 78) 

95. This is the answer Moses (sws) gave to the Pharaoh and his courtiers: what he presented was not magic; in fact, what their magicians has presented is magic.

96. Ie., on such occasions when God’s messengers are sent to a nation to conclusively communicate the truth to it, He defeats the scheme of those who spread disorder and makes the truth manifest. This is a mention of the same established practice of God that has been explained under verse 47.

97. The actual words are: فَمَا آمَنَ لِمُوسی. Generally the expression آمَنَ بِهِ is used to describe faith in God and His messengers. Here the words آمَنَ لَهُ are used instead to show that though these youth did accept the veracity in Moses’ claim, however they had the same extent of acceptance, trust and obedience which is evidenced by the words. For this reason, they have been asked to fulfil the requisites of faith in the succeeding verses.

The Qur’an states that only the youth of the Israelites were fortunate enough to be even described by the expression آمَنَ لَهُ. It is evident from the history of the preaching of God’s messengers that this was not just the case with Moses (sws). In general, it is always the youth who respond to the call of faith in the first phase. What is the reason for this? Imam Amin Ahsan Islahi writes: 

... The obvious psychological reason for this is that the comprehensive nature of religious preaching with which messengers of God begin their work needs immense courage and great spirit on the part of those who accept it in the first phase. People who are over-awed by the traditions and customs of their times and who want to remain congruous with their circumstances cannot take such a huge stride. Such people take time in accepting a new ideology. Young people on the other hand have lesser affiliations of this type. Hence when the call of true faith appeals to them, they accept it regardless of its worldly consequences. They neither care for the chidings of their elders nor entertain the distaste of their ruling class. A special aspect regarding the circumstances in which Moses (sws) was and which should be kept in consideration is that the ruling aristocracy of his time was racially different from his own nation and the Pharaoh who was ruling at that time was very haughty and tyrannical in nature. In such circumstances, obviously only those individuals could take the initiative in siding with Moses (sws) who could not subdue their vigour and vivacity. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 79) 

98. The essence of Islam is this submission. True faith arises only as its consequence and the obvious requisite of true faith is trust in God. Moses (sws) has taught this requisite of faith to his people here.

99. This means that the Almighty should not give them so much reprieve that they are provided with the opportunity of oppressing the Muslims.

100. Ie., in various parts of Egypt, some houses should be specified as mosques. Here the Israelies should gather in the times of the prayer and collectively worship God. This system of education and instruction has always been a part of the religion preached by messengers of God. When Moses (sws) began organizing his nation on the basis of religion, it was this directive which the Almighty gave the foremost.

101. This refers to those houses which Moses (sws) and Aaron (sws) must have marked for themselves and their companions and for those living around for the purpose of praying. The Qur’an states that these houses should temporarily be given the status of the qiblah so that unity is created in offering the prayer – unity which has always been its requisite. After migrating from Egypt, the tabut was invested with the status of qiblah until the Bayt al-Maqdis was built and was made made the qiblah by them.

102. The way these glad tidings materialized is mentioned in verse 93 ahead.

103. The actual words are: رَبَّنَا لِيُضِلُّوْا عَنْ سَبِيْلِكَ. Here the letter ل expresses the consequence and fate. In other words, when they were blessed with wealth and resources, its consequence was that instead of showing gratitude to this favour of God they became rebellious.

104. This prayer was said before migration once the truth had been conclusively delivered to the Pharaoh and his chiefs. Such a prayer is uttered by messengers of God when they totally lose hope that their addressees will accept faith. Thus this is not merely a prayer; it is a declaration of God’s verdict.

105. The implication is that both Moses (sws) and Aaron (sws) along with their companions should stay away from these rebellious people. They should not let any emotions of sympathy arise in them on what is going to happen to these people lest any word of recommendation comes out of their mouths. This warning apparently seems to be sounded to Moses (sws) and Aaron (sws); however, deliberation shows that it is directed to those rebellious people who had become worthy of punishment.

106. This act of the Pharaoh was an act of arrogance and mischief in every sense but here the arrogance and mischief referred to is the one he showed when he followed the Israelites after he had given them permission to go.

107. It is not necessary that these words were uttered. In all probability they portray the situation.

108. The words of God became true word for word and the corpse of the Pharaoh was not accepted by the sea after he had drowned in it. It was expelled by it as an exemplary sign of God’s scourge. Later the corpse was spotted by people and they saw with their very eyes the fate of those who show rebelliousness against God. On the western coast of the Sinai desert the sites of the “Mount of the Pharaoh” and the “Bath of the Pharaoh” are memorials of this incident. Even today people living in the area which is a few kilometers up north of Abu Zanimah point out the place where the corpse was found. In current times, among the mummified bodies discovered in Egypt it is generally believed that one of them is that of the Merneptah Pharaoh. This dead body is preserved in a museum in Cairo and invites every eye to learn a lesson from it.

… The experts of archeology may differ about the corpse whether it is of the same Pharaoh or some other one yet this statement of the Qur’an about the corpse is much more trustworthy than their conjectures. In this way, God made his dead body an exemplary sign for the Pharaohs of today but this needs eyes for observation and there is nothing more rare in this world than eyes which have insight. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 84) 

109. Ie., they differed after the truth had become fully evident. Obviously, the reason for this could only have been prejudice and communal bias. Thus, now all its responsibility rests with them.

110. This is a very stern warning. The implication is that today they can justify every misappropriation and every effort of hiding the truth but when the Day of Judgement comes all facts shall be unveiled and they will be fully exposed. At that time, they will have nothing to say.

111. This apparently is addressed to the Prophet (sws). However, it is actually directed towards people who were doubting his call. The implication is that whatever has been revealed is so manifest a truth that no upright person should have any hesitancy about it.

112. The actual words is يَقْرَءُوْنَ. It is used in its complete meaning. Ie., they are reading the Book the way it should be read. It was such people among the People of the Book from whom corroboration and validation could be expected.

113. Ie., the word that people who are not sincere seekers of the truth and seal their hearts through stubbornness and obduracy are never blessed with the urge to accept faith. This established practice of God regarding providing guidance has been discussed many times before.

114. This verse is meant to urge the Quraysh as well as to warn them to accept faith: they still have a chance to accept faith like the nation of Jonah (sws) and save themselves from the punishment that is hovering over them as a result of being left with no excuse to deny the truth that has been conclusively delivered to them. Deliberation shows that this verse also assures the Prophet (sws) that if his nation is not accepting his call, then this is nothing new; nations of all messengers who preceded him also were led to profess faith once they saw divine punishment descending over them. There is no exception in this matter except the nation of Jonah (sws). It was the only nation which paid heed before the punishment could visit them. Thus the Almighty blessed them with the urge to accept faith and they were saved from the punishment.

Jonah lived around 860-784 BC. He was sent to Iraq for the guidance of the Assyrians. Nineveh was their capital and at that time occupied an area of about 60 square kilometers. The incident of his nation accepting faith is recorded in the Book of Jonah in the following words: 

Jonah obeyed the word of the Lord and went to Nineveh. Now Nineveh was a very large city; it took three days to go through it. Jonah began by going a day’s journey into the city, proclaiming, “Forty more days and Nineveh will be overthrown.” The Ninevites believed God. A fast was proclaimed, and all of them, from the greatest to the least, put on sackcloth. When Jonah’s warning reached the king of Nineveh, he rose from his throne, took off his royal robes, covered himself with sackcloth and sat down in the dust. This is the proclamation he issued in Nineveh: “By the decree of the king and his nobles: Do not let people or animals, herds or flocks, taste anything; do not let them eat or drink. But let people and animals be covered with sackcloth. Let everyone call urgently on God. Let them give up their evil ways and their violence. Who knows? God may yet relent and with compassion turn from his fierce anger so that we will not perish.” When God saw what they did and how they turned from their evil ways, He relented and did not bring on them the destruction He had threatened. (3:3-10) 

115. The implication is that when God has not liked compulsion in this matter, the Prophet (sws) should also not express worry on it. Had God willed that every person on earth should be a believer, He would have created people in such a way that they would have always remained obedient to Him the way trees and stones are. However, He did not do so. About human beings, His scheme is that they should choose between belief and disbelief with freedom. The eternal favours of Paradise are a reward of this belief. The Prophet (sws) has fulfilled his obligation. God has not asked him to forcibly bring people to the right path.

116. The actual verb is: يُؤْمِنُوْنَ. It is evident from the style of this verse that here it expresses intention.

117. Ie., in the matter of the Prophet (sws) the Almighty will deal in the same way as He does with the disbelievers once the truth is conclusively conveyed to them.

118. This is a declaration of acquittal which is made by every messenger after he conclusively communicates the truth to his nation and before punishment descends on it.

119. This is a reference to the same judgement which is mentioned in verse 47 and then in verse 103.

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