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

 

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

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

 

أَتَى أَمْرُ اللّهِ فَلَا تَسْتَعْجِلُوهُ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُوْنَ. يُنَزِّلُ الْمَلآئِكَةَ بِالْرُّوحِ مِنْ أَمْرِهِ عَلَى مَنْ يَّشَآءُ مِنْ عِبَادِهِ أَنْ أَنْذِرُوْا أَنَّهُ لَا إِلَـهَ إِلَّا أَنَا فَاتَّقُوْنِ. خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ تَعَالَى عَمَّا يُشْرِكُوْنَ. خَلَقَ الْإِنْسَانَ مِنْ نُّطْفَةٍ فَإِذَا هُوَ خَصِيْمٌ مُّبِيْنٌ. وَالْأَنْعَامَ خَلَقَهَا لَكُمْ فِيْهَا دِفْءٌ وَّمَنَافِعُ وَمِنْهَا تَأْكُلُونَ. وَلَكُمْ فِيْهَا جَمَالٌ حِيْنَ تُرِيحُوْنَ وَحِيْنَ تَسْرَحُوْنَ. وَتَحْمِلُ أَثْقَالَكُمْ إِلَى بَلَدٍ لَّمْ تَكُوْنُوْا بَالِغِيْهِ إِلَّا بِشِقِّ الْأَنفُسِ إِنَّ رَبَّكُمْ لَرَؤُوْفٌ رَّحِيْمٌ. وَالْخَيْلَ وَّالْبِغَالَ وَالْحَمِيْرَ لِتَرْكَبُوْهَا وَزِيْنَةً وَيَخْلُقُ مَا لَا تَعْلَمُوْنَ. وَعَلَى اللّهِ قَصْدُ السَّبِيْلِ وَمِنْهَا جَآئِرٌ وَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِيْنَ.

The directive of God has been pronounced. So, do not seek to hasten it.1 He is pure and exalted from the things which they associate with Him.2 [Tell them O Prophet that not every one is worthy that God send down angels to him]. He sends down angels with the command of revelation3 to whomsoever He wills with the directive: “Warn the people: ‘There is no deity [for you] except Me; so, fear Me alone.’” He has created the heavens and the earth with truth.4 [No one can influence His decisions]. He is far above those which they associate with Him. He has created man with a small drop; so, you see that he has suddenly arisen to become an open enemy.5 He has also created these cattle in which there is the winter’s attire for you and other benefits too and you also obtain nutrition from them. In them, there is also splendour for you, when in the evening you bring them back and in the morning when you leave them to graze.6 They transport your burdens to cities where you could have only reached with great difficulty. In reality, your Lord is very affectionate, very merciful. He has created these horses, mules and donkeys also so that you ride them and they are also [a means of] adornment. He also creates things which you do not know. [If you want to come close to Him, then know that] the straight path reaches God, whereas there are deviant paths as well. [It is now your free will to adopt whichever path you want to]; otherwise, in reality, had He wanted He would have guided all of you to [that one path]. (1-9)

 

هُوَ الَّذِیْ أَنْزَلَ مِنَ السَّمَآءِ مَآءً لَّكُمْ مِّنْهُ شَرَابٌ وَّمِنْهُ شَجَرٌ فِيْهِ تُسِيمُوْنَ. يُنْبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُوْنَ وَالنَّخِيْلَ وَالْأَعْنَابَ وَمِنْ كُلِّ الثَّمَرَاتِ إِنَّ فِیْ ذَلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُوْنَ. وَسَخَّرَ لَكُمُ اللَّيْلَ وَالْنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ وَالْنُّجُوْمُ مُسَخَّرَاتٌ بِأَمْرِهِ إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُوْنَ. وَمَا ذَرَأَ لَكُمْ فِیْ الْأَرْضِ مُخْتَلِفًا أَلْوَانُهُ إِنَّ فِیْ ذَلِكَ لَآيَةً لِّقَوْمٍ يَذَّكَّرُوْنَ.

It is He Who has sent down water from the skies which you drink and through which that pasturage sprouts in which you graze [animals]. From it, He grows for you crops, olives, dates, grapes and fruits of all types. Indeed, in it, there is a great sign for those who reflect.7 It is He Who has put the night, the day, the sun and the moon into your service, and it is at His behest that the stars also serve you. Indeed, in it are many signs for those who use their intellect. And these things of various types that He has scattered for you in the earth, also undoubtedly have a great sign for those who can be reminded.8 (10-13)

 

وَهُوَ الَّذِیْ سَخَّرَ الْبَحْرَ لِتَأْكُلُوْا مِنْهُ لَحْمًا طَرِيًّا وَّتَسْتَخْرِجُوْا مِنْهُ حِلْيَةً تَلْبَسُوْنَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ فِيْهِ وَلِتَبْتَغُوْا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُوْنَ.

It is He Who has put the sea into your service so that you can eat the fresh meat [of fish] from it and extract it from it [items of] of jewelry that you wear. And you see the ships sailing through this [sea] while cutting across [its surface] so that you can travel in them and so that you seek the bounty of your Lord and so that you can be grateful to Him. (14)

 

وَأَلْقَى فِی الْأَرْضِ رَوَاسِیَ أَنْ تَمِيْدَ بِكُمْ وَأَنْهَارًا وَسُبُلًا لَّعَلَّكُمْ تَهْتَدُوْنَ. وَعَلامَاتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُوْنَ.

He has set forth the mountains on the earth lest it may tilt away with you and has made canals to flow in it9 and made paths so that you can be guided and besides these has also set forth other signs10 and people also find their way through the stars [of the heavens]. (15-16)

 

أَفَمَنْ يَّخْلُقُ كَمَنْ لَّا يَخْلُقُ أَفَلَا تَذَكَّرُوْنَ. وَإِنْ تَعُدُّوْا نِعْمَةَ اللّهِ لاَ تُحْصُوْهَا إِنَّ اللّهَ لَغَفُوْرٌ رَّحِيْمٌ. وَاللّهُ يَعْلَمُ مَا تُسِرُّوْنَ وَمَا تُعْلِنُوْنَ. وَالَّذِيْنَ يَدْعُوْنَ مِنْ دُوْنِ اللّهِ لَا يَخْلُقُوْنَ شَيْئًا وَّهُمْ يُخْلَقُوْنَ. أَمْوَاتٌ غَيْرُ أَحْيَآءٍ وَمَا يَشْعُرُوْنَ أَيَّانَ يُبْعَثُوْنَ.

Then will He who creates become equal to those who do not? So, do you not understand? Even if you try to count the favours of God, you will not be able to. [Even then you are ungrateful?] In reality, God is Most Forgiving, Ever Merciful. [If He has granted you respite, then this is the sole reason for it as well, but remember that] God knows what you conceal and what you reveal. Those whom they call besides God do not create; in fact, they themselves have been created. They are dead; not alive and do not know when they will be raised to life.11 (17-21)

 

إِلَهُكُمْ إِلَهٌ وَّاحِدٌ فَالَّذِيْنَ لَا يُؤْمِنُوْنَ بِالْآخِرَةِ قُلُوْبُهُمْ مُّنْكِرَةٌ وَّهُمْ مُّسْتَكْبِرُوْنَ. لَا جَرَمَ أَنَّ اللّهَ يَعْلَمُ مَا يُسِرُّوْنَ وَمَا يُعْلِنُوْنَ إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِيْنَ.

Your God is one. But those who do not believe in the Hereafter, their hearts deny and they are inflicted with arrogance.12 God definitely knows what they conceal and what they reveal. He does not like those who are arrogant. (22-23)

 

وَإِذَا قِيلَ لَهُم مَّاذَا أَنْزَلَ رَبُّكُمْ قَالُوْا أَسَاطِيْرُ الْأَوَّلِيْنَ. لِيَحْمِلُوْا أَوْزَارَهُمْ كَامِلَةً يَّوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِيْنَ يُضِلُّوْنَهُم بِغَيْرِ عِلْمٍ أَلَا سَآءَ مَا يَزِرُوْنَ.

When they are asked: “What is this which your Lord has revealed,13 they say: ‘These are tales of the ancients.’”14 This is because on the Day of Judgement they bear fully their own burdens and also of those who they were leading astray without any knowledge.15 Remember! Very evil is the burden which these people will bear. (24-25)

 

قَدْ مَكَرَ الَّذِيْنَ مِنْ قَبْلِهِمْ فَأَتَى اللّهُ بُنْيَانَهُمْ مِّنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُوْنَ. ثُمَّ يَوْمَ الْقِيَامَةِ يُخْزِيْهِمْ وَيَقُوْلُ أَيْنَ شُرَكَآئِیَ الَّذِيْنَ كُنْتُمْ تُشَاقُّوْنَ فِيْهِمْ قَالَ الَّذِيْنَ أُوتُوْا الْعِلْمَ إِنَّ الْخِزْیَ الْيَوْمَ وَالْسُّوْءَ عَلَى الْكَافِرِيْنَ. الَّذِيْنَ تَتَوَفَّاهُمُ الْمَلائِكَةُ ظَالِمِیْ أَنفُسِهِمْ فَأَلْقَوُا السَّلَمَ مَا كُنَّا نَعْمَلُ مِنْ سُوءٍ بَلَى إِنَّ اللّهَ عَلِيْمٌ بِمَا كُنْتُمْ تَعْمَلُوْنَ. فَادْخُلُوْا أَبْوَابَ جَهَنَّمَ خَالِدِيْنَ فِيْهَا فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِيْنَ.

Before this also, people plotted schemes in this manner.16 Then God pulled out their building from its foundation; so its roof collapsed on their heads17 and its torment visited them from where they could not even imagine. Then not only this, God will humiliate them even more on the Day of Judgement and ask them: “Where are My associates for which you would fight?” Those endowed with knowledge, will call out [at that time]: “Today humiliation and misfortune will afflict these disbelievers.” – On those18 whose souls are claimed by the angels such that they would be doing injustice to their souls. So, they will immediately concede: “We were not doing anything evil.” [The angels will reply:] “Why not! Indeed, God knows full well what you have been doing. Now enter the gates of Hell such that you will remain in it forever. So, what an evil abode it is for those who are arrogant.” (26-29)

 

وَقِيْلَ لِلَّذِيْنَ اتَّقَوْا مَاذَآ أَنْزَلَ رَبُّكُمْ قَالُوْا خَيْرًا لِّلَّذِيْنَ أَحْسَنُوْا فِیْ هَذِهِ الدُّنْيَا حَسَنَةٌ وَلَدَارُ الْآخِرَةِ خَيْرٌ وَلَنِعْمَ دَارُ الْمُتَّقِيْنَ. جَنَّاتُ عَدْنٍ يَّدْخُلُونَهَا تَجْرِیْ مِنْ تَحْتِهَا الْأَنْهَارُ لَهُمْ فِيْهَا مَا يَشَآؤُوْنَ كَذَلِكَ يَجْزِیْ اللّهُ الْمُتَّقِيْنَ. الَّذِيْنَ تَتَوَفَّاهُمُ الْمَلآئِكَةُ طَيِّبِيْنَ يَقُوْلُوْنَ سَلامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُوْنَ.

On the other hand, those who fear God, when they are asked: “What has your Lord sent down?” they reply: “He has revealed the best thing.” [In reality,] they who are good, for them there is goodness in this world19 and the abode of the Hereafter is much better than this and how marvelous is the abode of those who fear God. Eternal orchards which they will enter; canals will be flowing below them; they will have everything there what they want. God rewards those who fear in this way. Those20 whose souls are claimed by the angels such that they are pure.21 The angels will say: “Peace be to you. Go and live in Paradise as a reward for your deeds.” (30-32)

 

هَلْ يَنْظُرُوْنَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلائِكَةُ أَوْ يَأْتِیَ أَمْرُ رَبِّكَ كَذَلِكَ فَعَلَ الَّذِيْنَ مِنْ قَبْلِهِمْ وَمَا ظَلَمَهُمُ اللّهُ وَلـكِنْ كَانُوْا أَنْفُسَهُمْ يَظْلِمُوْنَ. فَأَصَابَهُمْ سَيِّئَاتُ مَا عَمِلُوْا وَحَاقَ بِهِم مَّا كَانُوْا بِهِ يَسْتَهْزِؤُوْنَ.

Do they but await that angels come to them or the directive of your Lord is given? Those who were before them also behaved similarly. [Then what happened, it was] not injustice to them by God; in fact, they had been unjust to themselves. So, they were punished for their misdeeds and were embraced by precisely what they were making fun of. (33-34)

 

وَقَالَ الَّذِيْنَ أَشْرَكُوْا لَوْ شَآءَ اللّهُ مَا عَبَدْنَا مِنْ دُونِهِ مِنْ شَيْءٍ نَّحْنُ وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِنْ دُوْنِهِ مِنْ شَيْءٍ كَذَلِكَ فَعَلَ الَّذِيْنَ مِنْ قَبْلِهِمْ فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلاغُ الْمُبِيْنُ. وَلَقَدْ بَعَثْنَا فِیْ كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوْا اللّهَ وَاجْتَنِبُوْا الطَّاغُوْتَ فَمِنْهُمْ مَّنْ هَدَى اللّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلالَةُ فَسِيْرُوْا فِی الْأَرْضِ فَانْظُرُوْا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِيْنَ.

These idolaters say: “Had God willed, we would not have worshipped anyone except Him – neither we nor our forefathers and nor would we have regarded anything as prohibited without His [directive].” Those before them had also adopted this attitude. So, the only responsibility of the messengers is to clearly communicate. [Thus you can see that] We sent a messenger in every community with the message: “Worship God and be on guard against Satan.” Then, God guided some of them and there were also some who deviated from the truth. So walk about in the land and see the fate the rejecters encountered. (35-36)

 

إِن تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللّهَ لَا يَهْدِیْ مَنْ يُّضِلُّ وَمَا لَهُم مِّنْ نَّاصِرِيْنَ.

If you are very desirous for their guidance, then what will you gain from this [O Prophet!] because God does not guide those whom He leads astray [according to His law] and also no one can be their helper. (37)

 

وَأَقْسَمُوْا بِاللّهِ جَهْدَ أَيْمَانِهِمْ لَا يَبْعَثُ اللّهُ مَنْ يَّمُوْتُ بَلَى وَعْدًا عَلَيْهِ حَقًّا وَّلـكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ. لِيُبَيِّنَ لَهُمُ الَّذِیْ يَخْتَلِفُوْنَ فِيْهِ وَلِيَعْلَمَ الَّذِيْنَ كَفَرُوْا أَنَّهُمْ كَانُوْا كَاذِبِيْنَ. إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَّقُوْلَ لَهُ كُنْ فَيَكُوْنُ.

While swearing strong oaths by God, they say: “God will not raise to life he who dies.” Why not! This is a promise made by Him that He shall necessarily fulfill, but most people do not know. This will happen so that God reveals to them the reality about which they are differing and the disbelievers know that they were liars. [This is not the slightest difficult for Us.] When We decide about something all we need to say is: “Be,” and it happens.22 (38-40)

 

وَالَّذِيْنَ هَاجَرُوْا فِی اللّهِ مِنْ بَعْدِ مَا ظُلِمُوْا لَنُبَوِّئَنَّهُمْ فِی الدُّنْيَا حَسَنَةً وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوْا يَعْلَمُوْنَ. الَّذِيْنَ صَبَرُوْا وَعَلَى رَبِّهِمْ يَتَوَكَّلُوْنَ.

 [Why will We not raise them to life?] In fact, those who have migrated in the way of God after they had been oppressed, We will definitely bestow on them a nice abode in this world23 and the reward of the Hereafter is much more.24 Alas! Would that these disbelievers knew those [immigrants] who remained steadfast and who trust their Lord. (41-42)

 

وَمَآ أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُّوحِیْ إِلَيْهِمْ فَاسْأَلُوْا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُوْنَ. بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُوْنَ.

 [They insist that angels be sent down to them.] In reality, before you too We had sent men as messengers to whom We sent revelations. So, if you do not know, ask these who [before this] are the recipients of the reminder.25 We had sent them with proofs and with Books. And now We have revealed this reminder to you so that you may mention to these people what has been revealed to them and so that they may reflect.26 (43-44)

 

أَفَأَمِنَ الَّذِيْنَ مَكَرُوا السَّيِّئَاتِ أَنْ يَّخْسِفَ اللّهُ بِهِمُ الْأَرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُوْنَ. أَوْ يَأْخُذَهُمْ فِیْ تَقَلُّبِهِمْ فَمَا هُمْ بِمُعْجِزِيْنَ. أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَؤُوْفٌ رَّحِيْمٌ.

Then are these people, who are plotting evil schemes, unafraid that God may thrust them into the earth or they be visited by a torment from where they cannot even imagine or catch them while they walk about – [if He decides to this,] they cannot defeat Him – or He may seize them in a situation that they [themselves] fear [it]. He is giving respite to them because your Lord is very gentle and ever-merciful. (45-47)

 

أَوَ لَمْ يَرَوْا إِلَى مَا خَلَقَ اللّهُ مِنْ شَيْءٍ يَّتَفَيَّأُ ظِلاَلُهُ عَنِ الْيَمِيْنِ وَالْشَّمَآئِلِ سُجَّدًا لِلّهِ وَهُمْ دَاخِرُوْنَ. وَلِلّهِ يَسْجُدُ مَا فِیْ السَّمَاوَاتِ وَمَا فِی الْأَرْضِ مِنْ دَآبَّةٍ وَالْمَلآئِكَةُ وَهُمْ لَا يَسْتَكْبِرُوْنَ. يَخَافُوْنَ رَبَّهُم مِّنْ فَوْقِهِمْ وَيَفْعَلُوْنَ مَا يُؤْمَرُوْنَ.

Do they not see that whatever God has created, their shadows prostrate before God27 turning from right and left and [the objects which have these shadows too] are also meek and submissive.28 In reality, all living beings in the heavens and the earth prostrate to God only and the angels of God too; they are never disobedient. They fear their Lord above them and do whatever they are directed to. (48-50)

 

وَقَالَ اللّهُ لَا تَتَّخِذُوْا إِلـهَيْنِ اثْنَيْنِ إِنَّمَا هُوَ إِلهٌ وَّاحِدٌ فَإيَّایَ فَارْهَبُونِ. وَلَهُ مَا فِي الْسَّمَاوَاتِ وَالْأَرْضِ وَلَهُ الدِّينُ وَاصِبًا أَفَغَيْرَ اللّهِ تَتَّقُوْنَ.

God has said: “Do not make two gods; He is the one God. So, fear Me only.” Whatever is in the heavens and the earth belongs to Him and only He is to be always obeyed. Then do you fear others besides God?29 (51-52)

 

وَمَا بِكُمْ مِّنْ نِّعْمَةٍ فَمِنَ اللّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُوْنَ. ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنْكُمْ إِذَا فَرِيقٌ مِّنْكُمْ بِرَبِّهِمْ يُشْرِكُوْنَ. لِيَكْفُرُوْا بِمَا آتَيْنَاهُمْ فَتَمَتَّعُوْا فَسَوْفَ تَعْلَمُوْنَ. وَيَجْعَلُوْنَ لِمَا لَا يَعْلَمُوْنَ نَصِيْبًا مِّمَّا رَزَقْنَاهُمْ تَاللّهِ لَتُسْأَلُنَّ عَمَّا كُنْتُمْ تَفْتَرُوْنَ.

Whatever favour you have is from God. Then when you are afflicted by a calamity, you beseech Him only.30 Then when God secures you from that calamity, right at that time some of you start associating partners with Him so that they become ungrateful to the favours We have given them. So, be merry for a few days; then soon you will come to know. And those about whom they have no knowledge,31 they put their share too in what We have given them.32 By God! You shall definitely be held accountable for the falsehood that you are fabricating. (53-56)

 

وَيَجْعَلُوْنَ لِلّهِ الْبَنَاتِ سُبْحَانَهُ وَلَهُمْ مَّا يَشْتَهُوْنَ. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَّهُوَ كَظِيْمٌ. يَتَوَارَى مِنَ الْقَوْمِ مِنْ سُوْءِ مَا بُشِّرَ بِهِ أَيُمْسِكُهُ عَلَى هُوْنٍ أَمْ يَدُسُّهُ فِی التُّرَابِ أَلَا سَآءَ مَا يَحْكُمُوْنَ. لِلَّذِيْنَ لَا يُؤْمِنُوْنَ بِالْآخِرَةِ مَثَلُ السَّوْءِ وَلِلّهِ الْمَثَلُ الْأَعْلَىَ وَهُوَ الْعَزِيْزُ الْحَكِيْمُ.

They ascribe daughters to God. Exalted is God; [for Him, daughters] and for them what they desire! When glad tidings of a daughter are given to any of them, his face darkens, his heart wrenches because of the shame of the glad tidings given to him, he hides from people thinking whether he should keep her in shame or bury her – Alas! What an evil decision do they make!33 [In reality,] those who do not believe in the Hereafter are in fact worthy of an evil example. For God are the best examples.34 He is powerful, very wise. (57-60)

 

وَلَوْ يُؤَاخِذُ اللّهُ النَّاسَ بِظُلْمِهِمْ مَّا تَرَكَ عَلَيْهَا مِنْ دَآبَّةٍ وَلَكِنْ يُؤَخِّرُهُمْ إلَى أَجَلٍ مُّسَمًّى فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَأْخِرُوْنَ سَاعَةً وَلَا يَسْتَقْدِمُوْنَ.

Had God seized people immediately for their oppression,35 He would never have left any living being on earth but [His law is that] He gives them respite till an appointed time. Then when their appointed time arrives, they will not be able to hold back for an instant or move ahead. (61)

 

وَيَجْعَلُوْنَ لِلّهِ مَا يَكْرَهُوْنَ وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَى لَا جَرَمَ أَنَّ لَهُمُ الْنَّارَ وَأَنَّهُمْ مُّفْرَطُوْنَ.

They are suggesting for God what they do not like for themselves and their tongues lie that for them is goodness [in the future as well].36 For them certainly is Hell and they will be left in it. (62)

 

تَاللّهِ لَقَدْ أَرْسَلْنَا إِلَى أُمَمٍ مِّنْ قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيْمٌ.

By God! [O Prophet!] We sent messengers to many nations before you also; so, Satan made their deeds seem fair to them [in a similar way]. So, now he is their companion and for them is a painful torment. (63)

 

وَمَآ أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِی اخْتَلَفُوْا فِيْهِ وَهُدًى وَّرَحْمَةً لِّقَوْمٍ يُؤْمِنُوْنَ.

 [If they do not believe, then you are not responsible for this in any way.] We have only revealed this Book to you so that through it you can fully explain to them what they are differing in and so that it can be a guide and mercy37 for those who believe in it. (64)

 

وَاللّهُ أَنزَلَ مِنَ الْسَّمَآءِ مَآءً فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِیْ ذَلِكَ لَآيَةً لِّقَوْمٍ يَسْمَعُوْنَ. وَإِنَّ لَكُمْ فِی الْأَنْعَامِ لَعِبْرَةً نُسْقِيكُمْ مِّمَّا فِیْ بُطُوْنِهِ مِنْ بَيْنِ فَرْثٍ وَّدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِلشَّارِبِيْنَ. وَمِنْ ثَمَرَاتِ النَّخِيْلِ وَالْأَعْنَابِ تَتَّخِذُوْنَ مِنْهُ سَكَرًا وَّرِزْقًا حَسَنًا إِنَّ فِیْ ذَلِكَ لَآيَةً لِّقَوْمٍ يَعْقِلُوْنَ.

In reality, it is God Who has rained down water from the sky. Then, through it, enlivened the earth after it had died. Surely, there is a great sign in this for people who listen. And surely there is a great lesson38 for you in the cattle. We make you drink pure milk from between their faeces and blood within their bellies which is very delicious for those who drink.39 [Similarly,] from the fruits of dates and grapes also. You make things of intoxication from them and wholesome things to eat as well.40  Surely, there is a great sign in this who use their intellect.41 (65-67)

 

وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِیْ مِنَ الْجِبَالِ بُيُوتًا وَّمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُوْنَ. ثُمَّ كُلِیْ مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِیْ سُبُلَ رَبِّكِ ذُلُلًا يَخْرُجُ مِنْ بُطُوْنِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيْهِ شِفَآءٌ لِّلنَّاسِ إِنَّ فِیْ ذَلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُوْنَ.

 [Do you not see that] your Lord sent His revelation to the honey bee42 that she should make her hives in mountains, trees and fences they build. “Then suck juice from fruits of all types and follow the trodden paths of your Lord.”43 From her belly comes out a fluid of different colours; there is cure in it for people. Surely, there is a great sign in this as well for those who reflect.44  (68-69)

 

وَاللّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ وَمِنْكُمْ مَّن يُّرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا إِنَّ اللّهَ عَلِيْمٌ قَدِيْرٌ.

In a similar way, God has created you; then it is He Who makes you die. [Some of you die early] and some of you are made to reach old age so that after knowing a lot they know no more. In reality, it is God Who knows; it is He Who has power over everything.45 (70)

 

وَاللّهُ فَضَّلَ بَعْضَكُمْ عَلَى بَعْضٍ فِی الرِّزْقِ فَمَا الَّذِينَ فُضِّلُوْا بِرَآدِّیْ رِزْقِهِمْ عَلَى مَا مَلَكَتْ أَيْمَانُهُمْ فَهُمْ فِيْهِ سَوَآءٌ أَفَبِنِعْمَةِ اللّهِ يَجْحَدُوْنَ.

 [Then observe also that] God has given preference to some of you over others in livelihood. Then those who are given preference do not give their livelihood to their slaves so that they become equal in it. [Yet, they think that God has divided His kingdom among others and they obtain livelihood from them.] So, are they denying the favour of God?46 (71)

 

وَاللّهُ جَعَلَ لَكُمْ مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَّجَعَلَ لَكُمْ مِّنْ أَزْوَاجِكُمْ بَنِيْنَ وَحَفَدَةً وَّرَزَقَكُمْ مِّنَ الطَّيِّبَاتِ أَفَبِالْبَاطِلِ يُؤْمِنُوْنَ وَبِنِعْمَتِ اللّهِ هُمْ يَكْفُرُوْنَ. وَيَعْبُدُوْنَ مِنْ دُوْنِ اللّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِّنَ السَّمَاوَاتِ وَالْأَرْضِ شَيْئًا وَلَا يَسْتَطِيعُوْنَ. فَلَا تَضْرِبُوْا لِلّهِ الْأَمْثَالَ إِنَّ اللّهَ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُوْنَ.

 [Then also see that] God has created wives for you from your own species and from your wives has produced sons and grandsons and given you pure things to eat. Then [even] after [seeing and knowing all] this, they believe in evil and have become rejecters of God’s favours and worship those besides God who have no authority for them in the heavens for their livelihood nor in the earth nor can have access [to any such authority].47 So, [in analogy to your own selves,] do not cite comparisons for God.48 In reality, God knows [His being and attributes;] you do not. (72-74)

 

ضَرَبَ اللّهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَى شَيْءٍ وَمَنْ رَّزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا هَلْ يَسْتَوُونَ الْحَمْدُ لِلّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُوْنَ. وَضَرَبَ اللّهُ مَثَلًا رَّجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَىَ شَيْءٍ وَّهُوَ كَلٌّ عَلَى مَوْلاهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ هَلْ يَسْتَوِیْ هُوَ وَمَنْ يَّأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُّسْتَقِيْمٍ.

[If you want to hear out comparisons, then listen:] God cites the comparison of a slave who is under the ownership of someone; he does not have any authority. In contrast to him, there is another person Who We have granted a decent livelihood from Ourselves; then he spends from it openly or secretly [in any way he wants to]. [Speak up:] Will the two be equal? [Then how do you equate God with His powerless people? In reality,] God is worthy of gratitude but most people do not know. [To explain this fact further,] God cites another comparison. There are two people. One of them is dumb; he cannot do anything and is a burden on his master. Wherever he sends him, he does not do anything right. Will this dumb person and that being invested with authority be equal who teaches justice and adheres to the straight path himself as well?49 (75-76)

 

وَلِلّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَمَآ أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ.

 [They insist that if the Day of Judgement is to come, then its time of arrival should be disclosed to them. In reality,] all the unseen of the heavens and the earth is in God’s control and the matter of the Day of Judgement is but like the blinking of the eye or even earlier than that. [This is not at all difficult for Him] because God has power over all things. (77)

 

وَاللّهُ أَخْرَجَكُمْ مِّنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُوْنَ شَيْئًا وَّجَعَلَ لَكُمُ الْسَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُوْنَ.

And [observe that] it is the Almighty who took you out from the wombs of your mothers. At that time, you knew nothing. He gave you ears, eyes and hearts [that ponder] so that you are grateful.50 (78)

 

أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِیْ جَوِّ السَّمَآءِ مَا يُمْسِكُهُنَّ إِلَّا اللّهُ إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُوْنَ. وَاللّهُ جَعَلَ لَكُمْ مِّنْ بُيُوْتِكُمْ سَكَنًا وَّجَعَلَ لَكُمْ مِّنْ جُلُودِ الْأَنْعَامِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَّمَتَاعًا إِلَى حِيْنٍ.

Have they not seen the birds which are subjected to a decree in the sky.51 Only God is holding them. Surely, there are many signs in this for those who want to accept faith.52 [Like these birds soaring in the sky,] the peace and comfort of your houses is also created for you by God. It is He Who has made houses for you from the hides of the cattle53 which you find very light at the time of your departure and stay.54 And from their wool, fur and hair, He has made household items [for you] and many things of use from which you benefit till an appointed time. (79-80)

 

وَاللّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَالًا وَّجَعَلَ لَكُمْ مِّنَ الْجِبَالِ أَكْنَانًا وَّجَعَلَ لَكُمْ سَرَابِيْلَ تَقِيْكُمُ الْحَرَّ وَسَرَابِيْلَ تَقِيْكُمْ بَأْسَكُمْ كَذَلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُوْنَ.

And it is God Who has made for you the shadows of the things that He has created and places of refuge for you in the mountains55 and made such garments for you which safeguard you from the heat [of your country] and also made such apparels for you that protect you in your mutual wars. In this way does God complete His favours on you so that you remain obedient to Him.56 (81)

 

فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلاَغُ الْمُبِيْنُ. يَعْرِفُوْنَ نِعْمَتَ اللّهِ ثُمَّ يُنْكِرُونَهَا وَأَكْثَرُهُمُ الْكَافِرُوْنَ.

In spite of this, if these people turn away, then [O Prophet!] your only responsibility is to clearly communicate. [They will bear its consequence themselves because] they [are the people] who recognize the favours of God; then become oblivious to them. In reality, most of them are ungrateful. (82-83)

 

وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيْدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِيْنَ كَفَرُوْا وَلَا هُمْ يُسْتَعْتَبُوْنَ. وَإِذَا رَأى الَّذِيْنَ ظَلَمُوْا الْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ وَلَا هُمْ يُنظَرُوْنَ. وَإِذَا رَأى الَّذِيْنَ أَشْرَكُوْا شُرَكَآءَهُمْ قَالُوْا رَبَّنَا هَـؤُلَاءِ شُرَكَآؤُنَا الَّذِيْنَ كُنَّا نَدْعُوْ مِنْ دُونِكَ فَألْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُوْنَ. وَأَلْقَوْا إِلَى اللّهِ يَوْمَئِذٍ السَّلَمَ وَضَلَّ عَنْهُم مَّا كَانُوْا يَفْتَرُوْنَ. الَّذِيْنَ كَفَرُوْا وَصَدُّوْا عَنْ سَبِيْلِ اللّهِ زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوْا يُفْسِدُوْنَ.

They should remember the day when We will raise forth a witness from each nation.57 Then those who would have denied58 will neither be given a chance to present an excuse59 nor would they be requested to try to please God.60 And when those who are guilty of this oppression, see the torment [once], it will not be eased from them nor will they be granted reprieve. And when [on that Day] those guilty of polytheism will see the partners they had associated with God, then [while blaming them for their wrongdoing] will say: “Our Lord! Are these our associates whom we called upon leaving You aside?”<61 At this, their deities will throw back their statement on them: “You are absolute liars.” On that day, they will concede defeat before God and the falsehood they were fabricating,62 all of it will be exposed. [Then not only this] those who [themselves] denied and stopped [others too] from the path of God, We will increase torment after torment for them because of this disorder they had been working.63 (84-88)

 

وَيَوْمَ نَبْعَثُ فِیْ كُلِّ أُمَّةٍ شَهِيْدًا عَلَيْهِمْ مِّنْ أَنْفُسِهِمْ وَجِئْنَا بِكَ شَهِيْدًا عَلَى هَـؤُلَاءِ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَّهُدًى وَّرَحْمَةً وَّبُشْرَى لِلْمُسْلِمِيْنَ. إِنَّ اللّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيْتَاءِ ذِی الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ وَالْبَغْیِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُوْنَ.

They should remember the day when We will raise a witness from within each ummah against them and you [O Prophet!] We will raise as a witness against these people [of your own nation. Before this,] We revealed this Book to fully explain everything to you as a guide and mercy64 and as glad tidings for the obedient. In reality, God directs you [in it] to justice, virtue and to give to the kin and stops you from lewdness, evil and rebelliousness. He advises you so that you receive a reminder.65 (89-90)

 

وَأَوْفُوْا بِعَهْدِ اللّهِ إِذَا عَاهَدتُّمْ وَلَا تَنْقُضُوْا الْأَيْمَانَ بَعْدَ تَوْكِيْدِهَا وَقَدْ جَعَلْتُمُ اللّهَ عَلَيْكُمْ كَفِيْلًا إِنَّ اللّهَ يَعْلَمُ مَا تَفْعَلُوْنَ. وَلَا تَكُوْنُوْا كَالَّتِیْ نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ أَنْ تَكُوْنَ أُمَّةٌ هِیَ أَرْبَى مِنْ أُمَّةٍ إِنَّمَا يَبْلُوكُمُ اللّهُ بِهِ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنْتُمْ فِيْهِ تَخْتَلِفُوْنَ.

You66 too [O People of the Book!] Fulfill [your] promise with God67 when you have solemnized it and do not break your oaths after strongly swearing them when you have made God their witness. Indeed, God knows what you do.68 Do not be like that woman who strongly spun her thread and then tore it up herself into shreds.69 You make your oaths a means of deception for fear that one nation may move ahead from another.70 God through this[decision of His] is testing you. On the Day of Judgement, He will definitely make evident to you what you are differing in. (91-92)

 

وَلَوْ شَآءَ اللّهُ لَجَعَلَكُمْ أُمَّةً وَّاحِدَةً وَّلكِن يُّضِلُّ مَنْ يَّشَآءُ وَيَهْدِیْ مَنْ يَّشَآءُ وَلَتُسْأَلُنَّ عَمَّا كُنْتُمْ تَعْمَلُوْنَ.

Had God wanted, He would have made you into one ummah but [He has given you the freedom to choose; so now] He leads astray whomsoever He wants [because of misusing this freedom] and guides whomsoever He wants [according to His law.71] And He has conclusively communicated the truth to you; so,] you will also certainly be asked for whatever you are doing. (93)

 

وَلَا تَتَّخِذُوْا أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا وَتَذُوقُواْ الْسُّوءَ بِمَا صَدَدْتُّمْ عَنْ سَبِيْلِ اللّهِ وَلَكُمْ عَذَابٌ عَظِيْمٌ. وَلَا تَشْتَرُوْا بِعَهْدِ اللّهِ ثَمَنًا قَلِيْلًا إِنَّمَا عِنْدَ اللّهِ هُوَ خَيْرٌ لَّكُمْ إِنْ كُنْتُمْ تَعْلَمُوْنَ.

Do not make your oaths a means of mutual deception lest a firmly grounded step is undone72 and you are made to taste the flavour of the punishment73 because you stopped [people from] the path of God and [in the Hereafter] you are made to face a great punishment. Do not sell God’s covenant for a paltry price.74 [Creatures of God!] If you know, then whatever is with God is better for you. (94-95)

 

مَا عِنْدَكُمْ يَنفَدُ وَمَا عِنْدَ اللّهِ بَاقٍ وَلَنَجْزِيَنَّ الَّذِيْنَ صَبَرُوْا أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوْا يَعْمَلُوْنَ. مَنْ عَمِلَ صَالِحًا مِّنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوْا يَعْمَلُوْنَ.

 [Remember] whatever you have will finish [one day] and whatever is with God will remain. [This is a reward for deeds] and We shall definitely well reward those for their deeds who remained steadfast [for Our cause].75 Whoever does a good deed whether man or woman,76 if that person adheres to faith, We will make that person lead a life of purity [both in this world and in the Hereafter]77 and will definitely reward such people in the best way for their deeds. (96-97)

 

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللّهِ مِنَ الشَّيْطَانِ الرَّجِيْمِ. إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِيْنَ آمَنُوْا وَعَلَى رَبِّهِمْ يَتَوَكَّلُوْنَ. إِنَّمَا سُلْطَانُهُ عَلَى الَّذِيْنَ يَتَوَلَّوْنَهُ وَالَّذِيْنَ هُمْ بِهِ مُشْرِكُوْنَ.

So, [in order to warn them,] when you read out the Qur’an [before them, first] seek the refuge of God from Satan the accursed.78 [He will definitely whisper evil suggestions to you; but remember] he has no power on those who have professed faith and who trust their Lord alone. He has power only on those who have friendship with him and associate partners with God. (98-100)

 

وَإِذَا بَدَّلْنَا آيَةً مَّكَانَ آيَةٍ وَّاللّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوْا إِنَّمَا أَنْتَ مُفْتَرٍ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُوْنَ. قُلْ نَزَّلَهُ رُوْحُ الْقُدُسِ مِنْ رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِيْنَ آمَنُوْا وَهُدًى وَّبُشْرَى لِلْمُسْلِمِيْنَ.

[You observe that] when We reveal one verse in place of another79 – and God knows full well what He reveals – they say that [this is an evidence to the fact that] you have fabricated it yourself.80 [No,] in fact, [the reality is that] most of them do not know [the wisdom behind it]. Tell them: “The holy spirit has revealed this from your Lord with the truth81 so it may keep the believers steadfast82 and be a guide and a glad tiding for those who are obedient [to God].”83 (101-102)

 

وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُوْلُوْنَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ لِّسَانُ الَّذِیْ يُلْحِدُوْنَ إِلَيْهِ أَعْجَمِيٌّ وَّهَـذَا لِسَانٌ عَرَبِیٌّ مُّبِيْنٌ. إِنَّ الَّذِيْنَ لَا يُؤْمِنُوْنَ بِآيَاتِ اللّهِ لَا يَهْدِيْهِمُ اللّهُ وَلَهُمْ عَذَابٌ أَلِيْمٌ. إِنَّمَا يَفْتَرِی الْكَذِبَ الَّذِيْنَ لَا يُؤْمِنُوْنَ بِآيَاتِ اللّهِ وَأُوْلـئِكَ هُمُ الْكَاذِبُوْنَ.

We very well know84 that they say about you: “A person teaches him.” The language of the person they ascribe him to is non-Arabic and this language is eloquent Arabic.85 In reality, God never gives the urge to reach the truth to those who do not believe in God’s revelations and a painful doom [awaits them as well. Our prophet has not fabricated a lie; in fact,] it is those people who are fabricating lies who do not believe in God’s revelations and it is they who are in fact liars. (103-105)

 

مَنْ كَفَرَ بِاللّهِ مِنْ بَعْدِ إيْمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَـكِن مَّنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللّهِ وَلَهُمْ عَذَابٌ عَظِيْمٌ. ذَلِكَ بِأَنَّهُمُ اسْتَحَبُّوْا الْحَيَاةَ الْدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللّهَ لَا يَهْدِی الْقَوْمَ الْكَافِرِيْنَ. أُولَـئِكَ الَّذِيْنَ طَبَعَ اللّهُ عَلَى قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ وَأُولَـئِكَ هُمُ الْغَافِلُوْنَ. لَا جَرَمَ أَنَّهُمْ فِی الْآخِرَةِ هُمُ الْخَاسِروْنَ.

 [Believers! Those among you] who disbelieve after believing, if they are compelled and their heart is content on belief, then there is no penalty for this. But those who open their chests to disbelief, the wrath of God is on them and they will be sternly punished. This is because they gave preference to this world over the Hereafter and because God does not guide such disbelievers.86 It is these people on whose hearts, ears and eyes God has set a seal87 and it is they who are negligent [of the Hereafter]. Surely,88 they will be the losers in the Hereafter. (106-109)

 

ثُمَّ إِنَّ رَبَّكَ لِلَّذِيْنَ هَاجَرُوْا مِنْ بَعْدِ مَا فُتِنُواْ ثُمَّ جَاهَدُوْا وَصَبَرُوْا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُوْرٌ رَّحِيْمٌ. يَوْمَ تَأْتِیْ كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَّفْسِهَا وَتُوَفَّى كُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُمْ لَا يُظْلَمُوْنَ.

Then this too is a fact that those who migrated after they had been put into trials, then struggled [for the cause of God] and showed steadfastness,89 your Lord undoubtedly is most forgiving and ever merciful after all this [they have done].90 On the day, when each person will come speaking in his defence and each person will get exactly what he had done and no injustice shall people suffer. (110-111)

 

وَضَرَبَ اللّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَّأْتِيْهَا رِزْقُهَا رَغَدًا مِّنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللّهِ فَأَذَاقَهَا اللّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوْا يَصْنَعُوْنَ. وَلَقَدْ جَآءَهُمْ رَسُوْلٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُوْنَ.

 [People of the Quraysh!] God cites [for you] the example of that settlement91 which was passing its days with peace and contentment. Its sustenance was reaching it with abundance from all sides. Then it showed ingratitude to God’s favours. So, God made it taste the flavour of hunger because of its misdeeds and made it wear the apparel of fear.92 A messenger had come to them from among themselves; so, they rejected him. Then a torment seized them and they were the ones who were unjust to their own selves.93 (112-113)

 

فَكُلُوْا مِمَّا رَزَقَكُمُ اللّهُ حَلالًا طَيِّبًا وَّاشْكُرُوْا نِعْمَتَ اللّهِ إِن كُنْتُمْ إِيَّاهُ تَعْبُدُوْنَ. إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالْدَّمَ وَلَحْمَ الْخَنْزِيْرِ وَمَآ أُهِلَّ لِغَيْرِ اللّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ اللّهَ غَفُوْرٌ رَّحِيْمٌ. وَلَا تَقُولُوْا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَـذَا حَلَالٌ وَهَـذَا حَرَامٌ لِّتَفْتَرُوْا عَلَى اللّهِ الْكَذِبَ إِنَّ الَّذِيْنَ يَفْتَرُوْنَ عَلَى اللّهِ الْكَذِبَ لَا يُفْلِحُوْنَ. مَتَاعٌ قَلِيْلٌ وَلَهُمْ عَذَابٌ أَلِيْمٌ.

So, [seek a lesson from this fate of theirs and] eat the permissible and pure things that God has given you and be thankful to God’s favours,94 if you in fact only worship Him.95 He has only prohibited to you carrion, blood, pork and meat [of animals] slaughtered such that the name of someone other than Him is invoked on them.96 Yet, he who is driven by necessity intending neither to be desirous nor to transgress,97 then there is no sin on him because God is forgiving and ever-merciful. On the basis of the lie that your tongues fabricate, do not say: “this is allowed and this is prohibited,” that in such a way you impute falsehood to God. Remember those who impute falsehood to God will never succeed. This is a lavishness of a few days and [after this] a painful doom awaits them. (114-117)

 

وَعَلَى الَّذِيْنَ هَادُوْا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِنْ قَبْلُ وَمَا ظَلَمْنَاهُمْ وَلَـكِن كَانُوْا أَنْفُسَهُمْ يَظْلِمُوْنَ.

And to the Jews, We had also prohibited the same things We have informed you of [earlier. As for all others besides these,] We have not been unjust to them; rather they have been unjust to their own selves.98 (118)

 

ثُمَّ إِنَّ رَبَّكَ لِلَّذِيْنَ عَمِلُوا السُّوْءَ بِجَهَالَةٍ ثُمَّ تَابُوْا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوْا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُوْرٌ رَّحِيْمٌ.

Then for those who commit a sin while being overcome by emotions,99 then afterwards repent and correct themselves, then after this [O Prophet!] Your Lord undoubtedly is very gracious and ever-merciful.100 (119)

 

إِنَّ إِبْرَاهِيْمَ كَانَ أُمَّةً قَانِتًا لِلّهِ حَنِيْفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِيْنَ. شَاكِرًا لِّأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَى صِرَاطٍ مُّسْتَقِيْمٍ. وَآتَيْنَاهُ فِیْ الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِی الْآخِرَةِ لَمِنَ الصَّالِحِيْنَ. ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيْمَ حَنِيْفًا وَمَا كَانَ مِنَ الْمُشْرِكِيْنَ.

 [They should not attribute their superstitions to Abraham.] In reality, Abraham was an ummah [in his own self,]101 obedient to God and devoted and he was not from among the polytheists. He was grateful to His favours.102 God chose him and had guided him towards a straight path. We granted him goodness in this world also103 and in the Hereafter as well also he will be from among the righteous. [Then it is precisely because of this that] We sent this revelation to you: “Follow this way of Abraham104 who was fully devoted and was not among the polytheists.” (120-123)

 

إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِيْنَ اخْتَلَفُوْا فِيْهِ وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيْمَا كَانُوْا فِيْهِ يَخْتَلِفُوْنَ.

 [The harshness of the Sabbath also has no connection with Abraham.] This Sabbath was imposed only on those105 who [because of their hairsplitting] had created differences in it. Your Lord shall certainly decide between them on the Day of Judgement in all what they have been differing. (124)

 

اُدْعُ إِلِى سَبِيْلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِیْ هِیَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيْلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِيْنَ. وَإِنْ عَاقَبْتُمْ فَعَاقِبُوْا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِريْنَ. وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللّهِ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِیْ ضَيْقٍ مِّمَّا يَمْكُرُوْنَ. إِنَّ اللّهَ مَعَ الَّذِيْنَ اتَّقَوْا وَّالَّذِيْنَ هُمْ مُّحْسِنُوْنَ.

[O Prophet!] Call to the path of your Lord with wisdom and with sound advice and reason with them in a courteous manner. Surely, your Lord knows full well who has drifted from the path of his Lord and also knows very well those also who are guided. If you people seek revenge [at some instance] only seek it commensurate with what you have been inflicted with; yet if you show patience, then this is a lot better for those who show patience.106 [O Prophet!] Show patience107 – and you can acquire this patience only through a relationship with God108 – and do not grieve on them and do not fret over the schemes they are plotting. Indeed, God is with those who adhere to piety and those who are thorough in their deeds.109 (125-128)

 

 

(Translated by Dr Shehzad Saleem)

 

_______________

 

 

1. This is a declaration of the decision which is necessarily pronounced once the truth is conclusively conveyed by messengers of God. The addressees of the Qur’an were seeking to hasten it. It is they who are addressed here.

2. The verse begins with a direct address and then it shifts to an indirect one. What is the reason for this shift? Imam Amin Ahsan Islahi writes:

... The eloquence in it is that the first part consists of warning and threat; hence direct address was more appropriate for it. The second part has an element of abhorrence and disgust for which indirect address is more apt. It is as if this part is said while turning away from them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 389)

3. The actual words are: بِالْرُّوحِ مِنْ أَمْرِهِ. Ie., from the command of رُوْح. The latter word here means God’s revelation. It has been used in the Qur’an in this meaning also. The reason for this is that the breath or utterance which emanates from God and becomes an angel or the corporal form of a human being or becomes a word is the same with regard to its essence.

4. Ie., created them with purpose and wisdom. Thus it is essential that this universe reach a meaningful conclusion and the court of God deliver a verdict with justice about whatever happened in it. This is not a place of amusement for people to do whatever they like without any accountability. 

5. The reference is to the rebellious people who at that time were addressees of the Qur’an.

6. The actual words are: حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ. Here apparently the word تَسْرَحُونَ should have been mentioned before تُرِيحُونَ but the Qur’an has done the opposite. What is the reason? Imam Amin Ahsan Islahi has explained it. He writes: 

... The reason for this is that the occasion of the discourse entails an expression of splendour and this is found more when the herd returns in the even after grazing. At this time, the animals appear fat and fresh after nibbling their fodder. This splendour is not apparent in the morning when they are left to graze. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 391) 

7. Ie., the sign that this universe is a created entity having only one creator; that it is this creator who is ruling everywhere in these heavens and the earth; that all are benefiting from His power, wisdom, mercy and providence; that He has created nothing without a purpose; that He will certainly bring about a day in which He will reward those who recognized their responsibilities and question those who spent their life in oblivion and negligence.

8. The faculties which guide a human being are mentioned here by the words يَتَفَكَّرُوْن (those who reflect), يَعْقِلُوْنَ (those who use their intellect and يَذَّكَّرُوْنَ (those who are reminded) respectively. Imam Amin Ahsan Islahi writes: 

... These faculties are mentioned in a descending order. The highest ability of a person is that he reflects on this universe. Through this reflection he is guided from multiplicity towards oneness and is able to comprehend the real purpose of this universe. If he does not have this ability, then at least he should use his intellect and be reminded of the destination towards which every single entity of this universe points and not walk about blindly. In verses 65, 67 and 69 of this very surah the words used are يَسْمَعُوْنَ, يَعْقِلُوْنَ and يَتَفَكَّرُوْن respectively. This, on the other hand, is an ascending order sequence. In other words, the least ability a sane person should have is to lend ear to sane talk and try to understand it. If he is not even able to do this, then he is like an animal walking on two legs. His highest trait is to reflect on this universe. This is because it is this reflection due to which the doors to true knowledge and to the comprehension of the divine are opened. The Qur’an, in reality, wants to awaken this very trait in a person. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 396) 

9. The actual words are: أَنْهَارًا وَسُبُلاً. Appropriate verbs have been suppressed in them in accordance with linguistic principles ie.فَجَّرَ فِيْهَا اَنْهَارًا وَّ مَهَّدَ فِيْهَا سُبُلًا.

10. This style also is the same as referred to in the previous note ie.جَعَلَ للسَّبِيْلِ عَلَامَاتٍ.

11. It is evident from the words of the verse that this is specially a mention of their elders and forefathers who they would elevate beyond humans and call upon for their needs and would worship them.

12. The implication is that rejection has taken roots in their hearts. The only reason for this is that they consider it a matter of humiliation for themselves to leave their alleged beliefs and accept the call of God’s envoy. Thus it is purely due to self-arrogance that they are denying an absolute reality.

13. After being influenced by the message of the Qur’an this question obviously was asked by the followers to their leaders in order to find their opinion and chalk out a plan for themselves in its light.

14. The implication is that these are baseless tales of the past which are being repeated in a new form. There is no need to be over-awed or overcome by fear because of them. Whatever they (ie., the leaders) are doing, is the right course. Fabrications in the name of God are being presented to them to lead them astray.

15. The actual words are: مِنۡ اَوۡزَارِ الَّذِیۡنَ یُضِلُّوۡنَہُمۡ بِغَیۡرِ عِلۡمٍ. The letter مِنْ here connotes “part” (تبعيض). The implication is that those who have gone astray will definitely bear the burden of their deviance because they have been blessed with sense and reason by God; however, part of their burden shall also be borne by their leaders who had led them astray. The qualifying words بِغَيْرِ عِلْمٍ show that the call of the messengers is based on true knowledge and whatever is said in its response is not based on true knowledge. Nothing from the established principles derived from knowledge and intellect can be presented in its support.

16. Since whatever they were doing was to save their leadership, hence the Qur’an has referred to it as plotting schemes.

17. This is a portrayal of the destruction which these nations encountered and it was as if the structure of their authority and civilization collapsed in such a way that it came down on their heads.

18. From here onwards, there is an insertion in the discourse from the Almighty in order to apply what is stated by “those endowed with knowledge” on the addressees at the time of Qur’an’s revelation: those who were inebriated by their arrogance will also reach this same fate.

19. This is specially stated here because at that time these words referred to God’s messenger (sws) and his companions for whom achieving political dominance and authority in this world were essential.

20. Here the Almighty has brought the discourse in line with the circumstances of the time of the Qur’an’s revelation as He did in verse 28 earlier.

21. The actual words are: طَيّبِيْنَ. They occur in parallel to: ظَالِمِيْ أنْفُسِهِمْ.

22. I.e., it happens in the way ordained for it.

23. This is said because dominance and political authority was essential for the Prophet (sws) and his companions.

24. What is said about the hereafter earlier is here brought in conformity with the circumstances of those times. The implication is that if the hereafter does not come, do these people think that those who have been tormented because of treading the path of God shall not be rewarded by Him and God will not question others for their disobedience. What is this decision they have taken? Also evident from this is the essence of migration: not every change of place is migration. Imam Amin Ahsan Islahi writes: 

... Migration means that a person persecuted because of his religion is compelled to leave his dear place of residence and seek asylum in some other land. Steadfastness in this cause means even if his life is mercilessly threatened, he is not willing to give up the gift of the true religion of God. Trust means that however adverse the circumstances, he has full confidence in God that he will not be left alone by Him and shall be helped by Him. It is this steadfastness and trust which is his real provision in migration. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 412) 

25. I.e., from the People of the Book who know the law of God regarding prophethood and messengerhood. They know that this position has always been bestowed on human beings. Never have angels been chosen for this.

26. I.e., this reminder has been revealed to him that he may faithfully deliver it to people and they reflect on it so that in its light they are able to understand the realities which God wants to make them understand. The words لِتُبَيِّنَ لِلنَّاسِ occur in the verse. The word تُبَيِّنَ here is in precisely the same meaning as the word عَلَّمَ in verse 2 of Surah al-Rahman: عَلَّمَ الْقُرْآنَ. It does not mean “explanation and elucidation,” just as in Surah al-Rahman the word عَلَّمَ does not mean to teach and instruct in a detailed way.

27. The shadow of everything stretches out on the earth. This state has been called prostration here. It is a symbolic expression of the fact that whether willingly or unwillingly everything is prostrating before God. This is explained ahead. Imam Amin Ahsan Islahi writes: 

... It needs to be noted that this prostration of the shadow is always opposite to the sun. If the sun is in the west, the shadow is in the east and vice versa. This is a subtle reference to the fact that a shadow is Abrahamic in nature. It also shuns sun-worship. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 416) 

28. I.e., they are helpless and feeble – so much so that if any of them shows arrogance before God, then at the very time it shows this arrogance, it can be seen that the whole of its body is prostrating before God. This is because in the sphere it does not have free will, he is not able to violate the law of God in the slightest way.

29. Earlier monotheism was substantiated through the sphere ordained by God. Now it is substantiated through God’s testimony which has reached people through His prophets and books.

30. This is an argument in favour of monotheism based on human nature. Imam Amin Ahsan Islahi writes:

… This is evidence to the fact that pure human nature only knows of one God. Other deities these people have set up have no place in human nature. Thus whenever a person is struck by a calamity, all these false deities vanish. Only one God remains whose belief is ordained within human nature. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 417) 

31. I.e., the deities about which whatever they say is without any knowledge.

32. This is a mention of the fixed share which these people specifically devote to their deities as vows and offerings.

33. The implication is that to suggest daughters for God in itself is great ignorance on their part. However, such is their idiocy that they ascribe to God what they regard with such dislike for their own selves.

34. If an example is cited to make people understand the attributes and works of God, it should be better than the best because this is what is befitting for Him. It is the death of knowledge and reflection that the relationship of God and His creatures is understood and taught on the basis of sons and daughters.

35. This refers to the disbelief and polytheism which is under discussion. Imam Amin Ahsan Islahi writes:

The word ظُلْم actual means to suppress rights. Since polytheism and disbelief are the greatest suppression of rights by which a person suppresses the greatest right of his Lord and also inflicts oppression on his own self, the Qur’an has called polytheism and disbelief ظُلْم. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 417) 

36. They would obviously say this on the basis of their deities which they regarded to be daughters of God.

37. I.e., guidance with regard to the beginning and mercy with regard to the consequence.

38. The actual word is: عِبْرَة. It means to reach a reality from another. If a person reflects on this, he will come to know that it is this process which is the key to all his knowledge.

39. I.e., on the one hand blood is produced and on the other, faeces. Yet from the females of these animals a third thing is also produced which has not the slightest trace of blood or faeces in it. It is absolutely pure and very tasty for those who drink it.

40. Also evident from this statement is that things which intoxicate are not good. It is a wrong use of dates, grapes and other such fruits when people make drinks from them which inebriate a person and make him lose his senses.

41. I.e., a great sign of monotheism and the hereafter. This is because each of these objects by their very existence shows that the intention of only one powerful and wise being is operative in the heavens and the earth. Just as He enlivens barren lands from water, in a similar way, He will enliven the dead. This is not the slightest difficult for him. Imam Amin Ahsan Islahi writes: 

... The Almighty has placed such variety and diversity in what He has created so that those who can think should think and those who can understand should understand. It is obvious that this world is not dependent on this variety for its existence. It could have been very simple, monotone and in fact without any tone. Yet its creator wanted it to be a reflection and a manifestation of His own attributes so that those who can reflect should reflect and have some idea about the noble attributes of its creator, His unparalleled providence and His perfect singularity from each and every object of it and in their light also realize their obligations and responsibilities. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 417) 

42. This word is used here for the instincts found in human nature which are innately ordained in every creature by birth. It does not refer to the revelation which is sent to messengers of God.

43. This is a reference to the whole system and methodology according to which honey bees have been working for millions of years. It is indeed an amazing system. While obeying mathematical rules, honey bees make hives of a very high quality. Then in accordance with a formal plan suck juice from the flowers and store it in these hives. Then they produce a very useful and delicious substance called honey. The Qur’an has called this process as “following the trodden paths of their Lord.”

44. The actual word is يَتَفَكَّرُوْنَ. Before it, the words يَسْمَعُوْنَ and يَعْقِلُوْنَ are used for this purpose. I.e. hear, use intellect and reflect. Imam Amin Ahsan Islahi writes: 

It is these attributes which are the real substance of humanity and there exists a gradual ascending sequence in them which is based on wisdom.

There are several realities of this universe which are self-evident. No great effort is required to understand them. A reasonable person in the first place understands them by himself and if this is not so, then since his ears are always open to what is logical, as soon as he hears them from some other reasonable person, it takes root in his heart.

The second stage is of يَعْقِلُوْنَ in which reflection and using one’s intellect are needed. It is one in which premises are found in a sequence and then inferences are made from them. This stage is higher than the first and its results are also more substantial as far as knowledge is concerned. However, they can be accessed by ordinary intellect. Those who value their intellect and use this favour, are not deprived of its blessings.

The third stage is يَتَفَكَّرُوْنَ. This is the highest one. This is the status of people who continue to reflect on the secrets of the universe and increase their knowledge. This status is occupied by sages. Just as the honey bee through its matchless efforts sucks juice from various flowers and makes honey from it which has nutrition and cure in it, similarly these people also gather the honey of wisdom through their efforts of reflection and deliberation. This honey has remedies for ailments of the heart and intellect. They also remain blissful because of it and others also benefit from it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 429) 

45. The implication is that all die but all have different times. Some die in childhood, some in adulthood and there are others who are made to reach old age to show that in this world all power and knowledge belong to God. What human beings get are gifts from him. Thus it can be seen that a person who regards himself to be an ultimate repository of knowledge and intellect, he too ultimately becomes devoid of knowledge, intellect and power and becomes dependent on others. All his capabilities return to God Who is their bestower. Thus in reality, it is He Who is knowledgeable and powerful.

46. This is stated because if the favours given by God are attributed to others and they are thanked for this, then this is an absolute rejection of His favours. This topic is discussed at many places in the Qur’an.

47. Earlier it was said that they believe in evil. This is its elucidation.

48. I.e., by regarding God to be analogous to kings, chiefs and leaders they should not ascribe courtiers and nobles to Him without whose mediation no one can access His court or present his pleadings.

49. I.e., on the one hand is God, the wise and discerning. He reveals His Books for the guidance of mankind and teaches justice and fairness to people. No only this, all His works are based on justice and whatever He does is upright and correct. On the other hand are the deities that these people have set up for themselves which are deaf and dumb. Neither can they hear the calls of these people nor can they respond to them. Nor can they grant any of their wishes. So, with what logic do they regard both to be equal?

50. I.e., when they were born, they were only a lump of flesh that is more unaware of its surroundings than even the young of an animal. Yet after this, God blessed them with such qualities that they feel proud of them. These favours were abundantly lavished on them so that they be grateful to God. However, it is strange that their ears, eyes and hearts are open to everything but closed to hear the word of God, to see His revelations and to reflect on the facts stated by Him.

51. This is a reference to the appropriate physical structure of the birds and to the system of air above the earth without which it is not possible for them to fly.

52. I.e., the signs of God’s knowledge, wisdom, mercy and providence. The actual words are: لِقَوْمٍ يُوْمِنُوْنَ. The verb here expresses intention. The translation has kept this aspect in consideration.

53. This is a mention of the leather tents which were once in great vogue in Arabia.

54. I.e., at the time of departure, these tents could be easily folded and wrapped by them and if the time for them was to station at some place they could be easily laid out.

55. I.e., the caves which were the first places of refuge on earth for human beings.

56. The implication is that He makes arrangements to fulfill their needs from every possible aspect. In this part of the discourse, the things mentioned are specially the ones which were found in the rural life of Arabia. They were the foremost addressees of this Book. This aspect should be kept in mind at all such instances in the Qur’an because only then can the true effect of the words and their majesty can be gauged.

57. This refers to those nations to which God had sent His messengers. It is these messengers who will be called forth on the Day of Judgement to bear witness to them.

58. I.e., they deliberately denied after the messengers had conclusively conveyed the truth to them.

59. This part of the sentence is suppressed because of concomitant indications.

60. This is because after the truth has been conclusively conveyed to them by messengers, no such possibility remains.

61. The polytheists will say this to absolve themselves so that their deities are regarded to be the real criminals since they were led astray by them. The real direction of harshness found ahead in the answer of those whom they associated with God is evident from this.

62. Here polytheism is regarded as a fabrication. This is because ascribing something to God which has no evidence from Him is nothing but an imputation of fabrication to God.

63. I.e., God will punish them for going astray and also for leading others astray. Thus, the punishment of those who led others astray will be ten times more than those who were led astray.

64. I.e., guidance with regard to the beginning and mercy with regard to the fate.

65. This great verse is a summary of all the dos and don’ts of the shari‘ah. Imam Amin Ahsan Islahi writes:

 

… The foundations of what the Qur’an directs people to do and what it stops people from doing are also indicated in this verse. The basis of all the dos of the Qur’an is justice (‘adl), goodness (ihsan) and spending on kindred and the essence of disorder is found in its don’ts indicated comprehensively by the words lewdness (fahsha’), evil (munkar) and rebelliousness (baghi). The purpose of mentioning these here is to warn those who are trying their best to oppose the Qur’an so that they think about the teachings of the Book they are opposing and that doing this is tantamount to opposing justice and goodness and supporting evil and disorder. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 438) 

The foundations of good and evil that are mentioned in this verse are totally in conformity with human nature. Thus, they have always been established in the religion given by God and the ten commandments of the Torah are based on these and the Qur’an too has actually explained them as part of its moral directives.

The first thing which the verse directs is justice (‘adl). This means that whatever obligation is imposed on a person viz-a-viz a fellow human being, is discharged in the way it exactly is and in an impartial manner, whether his fellow human being is weak or powerful and whether he is liked or disliked by him.

The second thing mentioned in the verse is goodness (ihsan). It is over and above justice and is the pinnacle of ethics and morality. It means that not only should a right be fulfilled, but that it be fulfilled in a manner that a person is generous and considerate in this regard. A person should give more than what he owes and should be happy to take what is less than his due. This attitude develops in a society the values of sympathy, compassion, sacrifice, sincerity, gratitude and magnanimity. As a result of these values life becomes sweet and blessed.

The third thing mentioned is spending on one’s near ones. It is one of the most important corollaries of goodness and determines one of its specific forms. It means that one’s near ones are not merely worthy of justice and goodness from a person, they also deserve to be thought of as having a share in one’s wealth. They should never be abandoned in case of need and deprivation and like a person’s own family, their needs should also, as far as possible, be generously fulfilled.

In contrast, the verse has prohibited three things also.

The first of these is lewdness (fahsha’). It connotes fornication, homosexuality and similar acts of lewdness.

The second thing is evil (munkar). It is the opposite of ma‘ruf and refers to evils which mankind has generally recognized as evils, has always called them evils and so obvious is their evil that no argument is needed to prove it. In every good tradition of religion and culture, they are regarded as bad. At another instance, the Qur’an, by using the word ithm for them, has clarified that they connote acts which are instrumental in usurping the rights of others.

The third thing is arrogance and rebelliousness (baghi). This of course means that a person takes undue advantage of his power and influence, exceeds his limits and tries to usurp the rights of others whether they are of his Creator or of his fellow human beings.

66. From here the direction of address becomes direct. Imam Amin Ahsan Islahi writes: 

Earlier in verse 88, it has been mentioned that the miscreants among the Quraysh were trying their level best to stop people from the religion of God. Here, without naming them, the Jews are mentioned because at that stage, with all their guile and deception, they had started to support the campaign of stopping people from God’s religion. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 441)

67. I.e., the People of the Book should remember the covenant taken from them by Moses (sws) to obey the shari‘ah of God and to help and support the prophet who would be born among the Ishmaelites and would not be conversant with reading and writing. The Torah actually details this covenant. For this reason, it is called the “Old Testament.”

68. Thus, it is not possible for anyone to save oneself from the accountability of the covenant pledged with God.

69. The implication is that first they pledged a covenant with God, then braced it by swearing oaths but when the time came to fulfill it, they did precisely the same as a woman who first spun a thread and then shredded it to bits thereby ruining all her efforts.

The word الَّتِي occurs in this parable. Though it comes for a defined entity, but in parables this word only comes to portray the picture before the eyes. There is no need to refer it to some specific old woman.

70. In this verse, before the word نْاَ the word  مخافةor some other word of similar meaning is suppressed. The real motive of what the Jews were doing was that the Ishmaelites whom they called ummi may not overtake them in religious and political leadership. For this reason, they had done their level best to oppose Muhammad (sws). The words دَخَلًۢا بَیۡنَکُمۡ portray their struggle. Imam Amin Ahsan Islahi writes: 

... This is a reference to the connivances and conspiraces  the Jews undertook to stop people from accepting Islam or to shake and jolt those who had accepted Islam. By swearing oaths, they would try to convince people that the new religion was entirely different from the religion of God; that there was no proof of it in their scriptures nor had their prophets referred to it. Since the Jews were by and large invested with the sanction of religious holiness their oaths would create doubts in the hearts of those who were not fully aware of their machinations and hidden schemes. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 442) 

71. I.e., according to this law, those who are true seekers of guidance will definitely be guided.

72. I.e., a person firmly grounded on the truth wavers and leaves Islam after accepting it.

73. The actual words are: تَذُوْقُوْا السُّوْءَ. Here the word سُوْء connotes its consequence. In this style, a verb actually connotes its consequence. The translation keeps this aspect into consideration.

74. This does not mean that it can be sold at a bigger price. The negation here relates to the verb. Such qualifying words in a sentence are meant to refer to the grave nature of something. This style is common in other languages as well. Moreover, it also is a fact that if all the treasures of the world can be acquired against God’s revelations, then they too are trivial. 

75. This refers to the believers who had become targets of all sorts of spiritual and corporeal sufferings at the hands of the unrelenting enemy.

76. What is the reason for specifying this? Imam Amin Ahsan Islahi writes: 

... There is a special reason for this: in those times, just as Muslim men were passing through grave trials in order to remain steadfast on their faith, in a similar way many women were showing immense courage to save their faith and being the weaker sex their trial was much harder than that of the opposite gender. Here the Qur’an by mentioning women specially after men has shown affection to them and encouraged them: if they have decided to lead a life of faith and righteous deeds God will definitely make them lead a pure life. Devils cannot deprive them of this favour. God will not given them this opportunity. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 448)

77. This is stated because in this world also the assurance and bliss the heart and the conscience receive because of faith and righteous deeds cannot be equated to the greatest of empires of a tyrant and defiant ruler. It is much more.

78. This directs the Prophet (sws) to seek God’s refuge when he presents the message of the Qur’an. Imam Amin Ahsan Islahi writes: 

The potent affect of the Qur’an is dependent on the state of the heart of a person. If a person seeks refuge of God through his tongue only, it does not have any influence on him. However, when this supplication comes out from the depth of his heart, he is braced with such force that it gives him support to counter the onslaught of Satan and his accomplices. This onslaught is a consequence of the trial which the Almighty has ordained in this world for human beings. Hence there is no escape from this in any situation. The hidden potential of a person comes to the surface because of this. If a person has the support of the blessing of seeking refuge with the Almighty, he can never be defeated by Satan and his agents. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 448)

79. I e., replace a directive of the Torah with one from the Qur’an. This is a reference to the directives which are mentioned ahead and relate to what is lawful and unlawful and to the Sabbath.

80. I.e., if the Torah is also a Book of God and they believe in it, then what do they mean when they say that God gives a law at one instance and then Himself changes this law by another one.

81. The expression “Holy Spirit” refers to Gabriel and “revelation with the truth” means that he brought down the shari‘ah of God in its precise pristine form devoid of the adulterations made by the Jews, Christians and the Ishmaelites.

82. I.e., after seeing religion in its pure and unadulterated form, they should rest assured that the truth has been revealed to them and not waver from their place.

83. I.e., guidance with regard to the beginning and a glad tiding with regard to the fate.

84. The actual words are: وَلَقَدْ نَعْلَمُ. An incomplete verb is suppressed in them in accordance with linguistic principles. I.e. وَلَقَدْ  كُنَّا نَعْلَمُ.

85. It is evident from certain historical narratives that there were some non-Arab slaves in Makkah. Since most of them were Jews or Christians, after merely seeing that they read the Torah and Gospel, the Quraysh without any hesitation fabricated an accusation regarding one of them that it was in fact that person who was authoring the Qur’an. Here the Qur’an has responded to this accusation. Imam Amin Ahsan Islahi writes: 

... The prelude to the response to criticism is couched in such words that the baselessness of the objection becomes evident. This is because it is concealed in the words وَلَقَدْ نَعْلَمُ that the Almighty is continuously listening to the nonsensical talk of those who are objecting but not taking notice of it because of its baselessness. After this, it is said that if these foolish people do not have any appreciation of the Qur’an’s meanings and the truths it is presenting, if they had only reflected on the splendour and majesty of its style and the unmatched eloquence of its language they would have seen that none of their poets or orators was able enough to match it let alone non-Arabs. So much so, there is a world of difference even between it and the words of the Prophet (sws). (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 451) 

86. Ie., God does not guide those who believe that faith and religion are true but because of difficulties remain engulfed in disbelief. He opens the doors of His guidance to only those who if they even become helpless in such circumstances the farthest they go is to utter some words of disbelief which may temporarily save them from a calamity.

87. Ie., have sealed these faculties because they rejected Islam in spite of being convinced of its veracity. This is an application of the established practice of God with regards to providing guidance. It has been explained under verse 7 of Surah al-Baqarah.

88. The actual words are: لاَ جَرَمَ. They mean لا بد and محالة  لاand are used to emphasize something. Yet in in certain contexts and occasions carry the same stress as oaths do.

89. This is a reference to the migration to Abyssinia and the struggle for the cause of God refers to their heroic feats they undertook to persevere on the religion of God.

90. Ie., even if they succumbed to any mistake or oversight God will forgive them and bless them with His mercy because of their deeds.

91. This is an example of every settelement towards which a messenger is sent. The most prominent of these were settlements the destruction of which had become proverbial in their literature.

92. The actual words are: فَأَذَاقَهَا اللّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ. Some parts of this sentence are suppressed in accordance with linguistic principles. If they are revealed, the whole discourse will be to the effect: فأَذَاقَهَا اللّهُ طُعْمَ الجُوْعِ وَ أَلْبَسَهَا  لِبَاسَ الْخَوْفِ. The translation keeps this suppression into account.

93. The implication is that God was not unjust to them. They were unjust to themselves.

94. Ie., they must not regard something pure and permissible to be prohibited due to their polytheistic superstitions. This is ingratitude to God’s favours and the people of Saba were guilty of this and thereby reached the fate mentioned earlier.

95. This is stated because in spite of being incriminated with all sorts of polytheistic nonsense the Makkan Quraysh claimed that they worshipped God only and the reason they worshipped their idols was that they would procure God’s proximity. Imam Amin Ahsan Islahi writes: 

... They believed that their idols were the near and favoured ones of God. If they were pleased, then they could intercede with God and procure for the Quraysh anything they wanted. It was because of this notion that they presented offerings to them and would dedicate animals to them. Those animals were regarded as sacred such that neither was their meat and milk allowed to be consumed nor could they be used as a means of transport. The Qur’an has dispelled this misconception here: if they claim to be worshippers of God alone, then only He should be thanked for the favours He has provided. They should neither ascribe these favours to others nor present offerings to them and also not regard what is lawful and what is not because of them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 459) 

96. Ie., out of the things which are regarded as pure and wholesome by those who eat, it is only these four which are prohibited. Blood because it inclines a person to beastliness; meat of dead animals because blood remains in the vessels in those of them which die a natural death; pig because though it belongs the herbivourous animal species, yet it eats meat like carnivores; animals not slaughtered in the name of God because this is explicit polytheism which can be committed by only those who have become rebellious to God. As for unwholesome things, they do not need to be specified because their prohibition is found in human nature and human beings have always known that they should be abstained from.

97. The actual words are: غَیۡرَ بَاغٍ وَّ لَا عَادٍ. The word بَاغٍ is a nomen agentis (ism al-fa‘il) from بغی يبغي. It is evident from the fact that the word عَادٍ is coordinated to it that here it means to desire and demand. This is a statement of exemption in compelling circumstances when nothing is available to eat.

98. Reference is towards things which were prohibited to the Jews to punish them for their rebelliousness. This is because they themselves had prohibited these things out of their own desires while showing disregard to God and His directives. As a consequence, God too prohibited these things for them.

99. The actual word is: جَهَالَة. Though it also means “ignorance,” its dominant meaning is to do some mischief or sin while being overcome by emotions. Thus in Arabic, this word is generally used as an opposite to restraint (حلم) instead of knowledge (علم).

100. Every person of literary taste can understand the eloquence of the style in which these people are asked to repent and mend their ways after the warnings sounded to them earlier.

101. The implication is that he was neither a jew nor a christian and had an independent existence; he was not just an individual but a person from whom emanated a great ummah to bear witness to the religion of truth before all mankind.

102. Thus he could not even imagine to be ungrateful and decide what animals are lawful and not lawful by ascribing animals created by God to idols and tombs, the way they are doing.

103. This is a reference to the wealth and status, majesty and splendour the Almighty blessed Abraham (sws) with in this world after he had migrated from Babylon and it became possible for his progeny to gradually own the area where he had settled them.

104. Ie., adopt religion in the same form and shape in which Abraham (sws) had left it. Thus there should not be any semblance of polytheism in their beliefs and deeds nor any trace of religious innovations in them the way they are found among the Jews, Christians and the polytheists of Arabia. They should give currency to the prayer, the fast, the hajj, the zakah and other religious deeds and customs and etiquette after cleansing them from all adulterations so that they are observed the way they were in the times of Abraham (sws). All matters related to what is lawful and what is unlawful should also return to their original form and it should become evident to everyone that they are in fact the real followers of the religion of Abraham (sws) and that their opponents have no relation with him.

Here it should be kept in mind that the part of religion which is called Sunnah has been instituted under this directive. Hence it is mandatory to be followed the way other directives of the Qur’an are. The directives of the Sunnah which have been transferred by the consensus and perpetual concurrence once Muhammad (sws) had revived and reformed some of them and also added certain directives to them are the following:

i. The Prayer

ii. Zakah and Sadaqah of ‘Id al-Fitr

iii. Fasting and I‘tikaf

iv. Hajj and ‘Umrah

v. Animal Sacrifice and the Takbirs during the days of Tashriq

vi. Marriage and Divorce and their relevant details

vii. Abstention from coitus during the menstrual and the puerperal period

viii. Prohibition of pork, blood, meat of dead animals and animals slaughtered in the name of someone other than Allah

ix. Slaughtering in the prescribed manner of tadhkiyah by pronouncing Allah’s name

x. Remembering Allah’s name before eating or drinking and using the right hand for eating and drinking

xi. Greeting one another with al-Salamu ‘Alaykum (peace be to you) and responding with Wa ‘Alaykum al-Salam (and peace be to you)

xii. Saying al-Hamdulillah (praise be to Allah) after sneezing and responding to it by saying Yarhamukallah (may Allah have mercy on you)

xiii. Keeping moustaches trimmed

xiv. Shaving pubic hair

xv. Removing the hairs under the armpits

xvi. Paring fingernails

xvii. Circumcising the male offspring

xviii. Cleaning the nose, the mouth and the teeth

xix. Cleaning the body after excretion and urination

xx. Bathing after the menstrual and the puerperal periods

xxi. Ghusl al-janabah

xxii. Bathing the dead before burial

xxiii. Enshrouding a dead body and preparing it for burial

xxiv. Burying the dead

xxv. ‘Id al-Fitr

xxvi ‘Id al-Adha

105. Ie., on the Jews who because of their differences had violated the sanctity of that day and as a result God had made the directives of the Sabbath from harsh to harsher for them. If a person wants to see the details, he can look up the books of Exodus, Numbers, Jeremiah and Ezekiel of the Bible.

106. These things form the foundation of preaching religion. The directive of God that is mentioned in these verses is based on the following points:

Firstly, wisdom, kindly exhortation and sound discussion should permeate the tone of this preaching. In the above quoted verses, by wisdom (hikmah) is meant the arguments and kindly exhortation means urging the addressees through sincere reminders. The implication is that whatever is presented should be supported by arguments and presented in the light of knowledge and intellect and one should not be aggressive and forceful in one’s presentation. One’s tone should reflect sincerity and affection. If the stage reaches that of debate and argument, then this should be done in a most befitting manner. If the opponent becomes hostile and antagonistic, then instead of responding in an even more belligerent manner, a true preacher should always remain polite and civilized.

Secondly, the responsibility of a preacher is that of preaching only: he should communicate the truth and elucidate it, and in no way show any slackness in urging and exhorting people towards it. If he discharges this responsibility in a befitting manner, he fulfils an obligation. It is the Almighty Who decides to give guidance to a person or to lead him astray. He knows full well those who have erred and also those who are rightly guided. He shall thus deal with a person in a manner he is worthy of. A preacher should not try to force the truth on others nor should he give verdicts about the fate a person shall meet in the Hereafter. This is the sole prerogative of the Almighty, and the only responsibility of a preacher is to communicate the truth, and he must not exceed this.

Thirdly, if the addressees of preaching resort to oppression and inflict harm on the preacher, he is allowed to avenge it in a proportion commensurate with the harm inflicted while remaining within moral limits; however, in the eyes of God, it is better that a person bears this oppression without avenging it; he should not take any measure of revenge; neither should he change his stance after being overwhelmed with hardships. Those who show patience at these instances are promised great rewards. Not only will they face its good consequence in this world, they will also encounter good consequences in the Hereafter.

107. Though this is addressed to the Prophet (sws) it is evident from the context that this directive is directed to all Muslims through him.

108. Together with the directive of patience, here the way to acquire patience is also delineated: one should try to strengthen one’s relationship with God as far as possible. At other instances in the Qur’an, it is specified that the means to acquire patience is by remembering God of which the highest form is the prayer. The emphasis on the tahajjud prayer in the Qur’an is due to this very reason.

109. Ie., in all the deeds they do imagine themselves to be in the presence of God.

   
 
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