بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْمِ

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

طسم. تِلْكَ آيَاتُ الْكِتَابِ الْمُبِيْنِ. لَعَلَّكَ بَاخِعٌ نَّفْسَكَ أَلَّا يَكُوْنُوْا مُؤْمِنِيْنَ. إِنْ نَّشَأْ نُنَزِّلْ عَلَيْهِمْ مِّنْ السَّمَآءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِيْنَ. وَمَا يَأْتِيْهِمْ مِّنَ ذِكْرٍ مِّنَ الرَّحْمَنِ مُحْدَثٍ إِلَّا كَانُوْا عَنْهُ مُعْرِضِيْنَ. فَقَدْ كَذَّبُوْا فَسَيَأْتِيْهِمْ أَنبَاءُ مَا كَانُوْا بِهِ يَسْتَهْزِئُوْنَ.

This is Surah Ta Sin Mim.1 These are the verses of the Book which clearly states its contention.2 Perhaps you will lose your life because of the grief that these people are not accepting faith. If We want, We can send down a sign to them from the heavens so that their necks bend down before it.3 [But We are trying to make them understand and] such are they that whatever fresh reminder comes to them from the most-merciful God, they keep evading it. Thus, they have rejected it; so the news of that thing [with its reality] which they are making fun of will soon manifest itself before them.4 (1-6)

أَوَلَمْ يَرَوْا إِلَى الْأَرْضِ كَمْ أَنْبَتْنَا فِيْهَا مِنْ كُلِّ زَوْجٍ كَرِيْمٍ. إِنَّ فِیْ ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُّؤْمِنِيْنَ. وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيْزُ الرَّحِيْمُ.

[They are waiting for signs.] Have they not seen the earth how We have sprouted from it an assortment of beneficial things. Indeed, there is a great sign in it but most of them are not ones who believe. And your Lord, there is no doubt, is powerful and very affectionate.5 (7-9)

وَإِذْ نَادَى رَبُّكَ مُوْسَى أَنِ ائْتِ الْقَوْمَ الظَّالِمِيْنَ. قَوْمَ فِرْعَوْنَ أَلَا يَتَّقُوْنَ. قَالَ رَبِّ إِنِّیْ أَخَافُ أَنْ يُّكَذِّبُوْنِ. وَيَضِيْقُ صَدْرِیْ وَلَا يَنْطَلِقُ لِسَانِیْ فَأَرْسِلْ إِلَى هَارُوْنَ. وَلَهُمْ عَلَیَّ ذَنْبٌ فَأَخَافُ أَن يَّقْتُلُوْنِ.

Narrate to them the anecdote when your Lord called Moses:6 “Go to that unjust nation, to the Pharaoh’s nation – Will they not fear?”7 He replied: “Lord! I fear that they will deny me and such is my situation that [because of my sensitivity towards my responsibility] my chest is in distress8 and my language is also not fluent;9 so send prophethood to Aaron [that he may help me in this task.10] And there is also one crime for them to which I am liable;11 So, I fear that they might slay me.” (10-14)

قَالَ كَلَّا فَاذْهَبَا بِآيَاتِنَا إِنَّا مَعَكُمْ مُّسْتَمِعُوْنَ. فَأْتِيَا فِرْعَوْنَ فَقُوْلَا إِنَّا رَسُوْلُ رَبِّ الْعَالَمِيْنَ. أَنْ أَرْسِلْ مَعَنَا بَنِیْ إِسْرَائِيْلَ. قَالَ أَلَمْ نُرَبِّكَ فِيْنَا وَلِيْدًا وَّلَبِثْتَ فِيْنَا مِنْ عُمُرِكَ سِنِيْنَ. وَفَعَلْتَ فَعْلَتَكَ الَّتِیْ فَعَلْتَ وَأَنْتَ مِنَ الْكَافِرِيْنَ.

God said: “Certainly not! [They cannot kill you.] So, now both of you go with Our signs; We will be with you hearing everything.12 So, go both of you go to the Pharaoh [without any hesitation] and tell him: ‘We are the messengers of the Lord of worlds and have come to you so that you let the Israelites go with us.’”13 [When they went and said these words to the Pharaoh,] he replied: “Did we not bring you up in childhood by keeping you with us. And [are you not the one that] you spent many years of your life among us and then did what you did14 [and then ran away]? You are very ungrateful.”15 (15-19)

قَالَ فَعَلْتُهَآ إِذًا وَّأَنَا مِنَ الضَّالِّيْنَ. فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِیْ رَبِّیْ حُكْمًا وَّجَعَلَنِیْ مِنَ الْمُرْسَلِيْنَ. وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَیَّ أَنْ عَبَّدْتَّ بَنِیْ إِسْرَائِيْلَ.

Moses replied: “I had done this and [I confess that] I had committed a mistake at that time.16 Then I feared you people [that because of this crime you will kill me;] so, I ran away from you. Then my Lord blessed me with wisdom and sagacity and made me [a prophet] from among His prophets. And is this a favour you are impressing upon me that you have enslaved the Israelites?”17 (20-22)

قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِيْنَ. قَالَ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إنْ كُنْتُمْ مُّوقِنِيْنَ. قَالَ لِمَنْ حَوْلَهُ أَلَا تَسْتَمِعُوْنَ. قَالَ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِيْنَ. قَالَ إِنَّ رَسُوْلَكُمُ الَّذِیْ أُرْسِلَ إِلَيْكُمْ لَمَجْنُوْنٌ. قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ تَعْقِلُوْنَ. قَالَ لَئِنِ اتَّخَذْتَ إِلَهًا غَيْرِیْ لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِيْنَ. قَالَ أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُّبِيْنٍ. قَالَ فَأْتِ بِهِ إِن كُنْتَ مِنَ الصَّادِقِيْنَ. فَأَلْقَى عَصَاهُ فَإِذَا هِیَ ثُعْبَانٌ مُّبِيْنٌ. وَّنَزَعَ يَدَهُ فَإِذَا هِیَ بَيْضَآءُ لِلنَّاظِرِيْنَ. قَالَ لِلْمَلَإِ حَوْلَهُ إِنَّ هَذَا لَسَاحِرٌ عَلِيْمٌ. يُّرِيْدُ أَن يُّخْرِجَكُم مِّنْ أَرْضِكُمْ بِسِحْرِهِ فَمَاذَا تَأْمُرُوْنَ.

The Pharaoh said: “And what is this Rabb al-‘alamin?”18 Moses replied: “The Lord of the heavens and the earth and what is between them, if you are ones who can have conviction.” The Pharaoh said to the people around him: “Do you not hear?”19 [At this,] Moses [took a step ahead in his preaching and] said: “Your Lord and the Lord of your forefathers also.”20 The Pharaoh said: “This messenger who has been sent to you is totally mad.” Moses said: “[And furthermore] whatever is in the East and the West and between them belongs to Him, if you could understand.21 [Hearing this,] the Pharaoh cried out: “If you make anyone else except me as God, I shall imprison you.” Moses asked: “Even if I have brought a clear sign to you?” The Pharaoh said: “Then present it.” At this, Moses placed his staff [on the ground;] then suddenly it was like a living serpent22 and when he drew out his hand, it thereupon appeared shining for the onlookers.23 [When] the Pharaoh [saw this,] he said to the chiefs around him: “This person surely is an adept magician. He wants to turn you out of your land through his magic.24 So, what do you advise?”25 (23-35)

قَالُوْا أَرْجِهْ وَأَخَاهُ وَابْعَثْ فِی الْمَدَائِنِ حَاشِرِيْنَ. يَأْتُوْكَ بِكُلِّ سَحَّارٍ عَلِيْمٍ. فَجُمِعَ السَّحَرَةُ لِمِيْقَاتِ يَوْمٍ مَّعْلُومٍ. وَّقِيْلَ لِلنَّاسِ هَلْ أَنْتُمْ مُّجْتَمِعُوْنَ. لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِنْ كَانُوْا هُمُ الْغَالِبِيْنَ. فَلَمَّا جَآءَ السَّحَرَةُ قَالُوْا لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِنْ كُنَّا نَحْنُ الْغَالِبِيْنَ. قَالَ نَعَمْ وَإِنَّكُمْ إِذًا لَّمِنَ الْمُقَرَّبِيْنَ.

They said: “Put him off and his brother for now26 and send summoners in the city who should bring all prominent skilful magicians to you.” Thus at the prescribed time of an appointed day,27 the magicians were gathered and it was proclaimed among the people: “Will you people gather? So that we can support the magicians if they remain dominant.”28 Then when the magicians came [forward for the contest,] they said to the Pharaoh: “Is there a reward for us if we remain dominant?”29 The Pharaoh replied: “Yes and at that time you will be included in our favoured ones.” (36-42)

قَالَ لَهُمْ مُّوْسَى أَلْقُوْا مَآ أَنْتُمْ مُّلْقُوْنَ. فَأَلْقَوْا حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوْا بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُوْنَ. فَأَلْقَى مُوْسَى عَصَاهُ فَإِذَا هِیَ تَلْقَفُ مَا يَأْفِكُوْنَ. فَأُلْقِیَ السَّحَرَةُ سَاجِدِيْنَ. قَالُوْا آمَنَّا بِرَبِّ الْعَالَمِيْنَ. رَبِّ مُوْسَى وَهَارُوْنَ.

[Thus when the contest began,] Moses asked the magicians: “Throw what you have to throw.”30 At this, they threw their ropes and sticks and said: “By the Pharaoh’s majesty!31 We alone will remain dominant.” Then Moses threw his staff; so it suddenly began devouring the spell they had woven.32 Thus, [seeing this sign of God,] the magicians fell down in prostration.33 They [spontaneously] said: “We profess faith in the Lord of the worlds, in the Lord of Moses and Aaron.”34 (43-48)

قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيْرُكُمُ الَّذِیْ عَلَّمَكُمُ السِّحْرَ فَلَسَوْفَ تَعْلَمُوْنَ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَافٍ وَّلَأُصَلِّبَنَّكُمْ أَجْمَعِيْنَ. قَالُوْا لَا ضَيْرَ إِنَّآ إِلَى رَبِّنَا مُنقَلِبُونَ. إِنَّا نَطْمَعُ أَنْ يَّغْفِرَ لَنَا رَبُّنَا خَطَايَانَا أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِيْنَ.

The Pharaoh said: “You believed in him before I gave you permission! Indeed, he is your guru who has taught magic to you. So, soon you will come to know of its consequences. I will have your limbs severed from alternate sides and crucify all of you.”35 The magicians answered: “No fear! We will return only to our Lord. We hope that our Lord will forgive our sins; so, we have accepted faith the foremost.”36 (49-51)

وَأَوْحَيْنَا إِلَى مُوْسَى أَنْ أَسْرِ بِعِبَادِیْ إِنَّكُمْ مُّتَّبَعُوْنَ. فَأَرْسَلَ فِرْعَوْنُ فِی الْمَدَائِنِ حَاشِرِيْنَ. إِنَّ هَؤُلَاءِ لَشِرْذِمَةٌ قَلِيْلُوْنَ. وَإِنَّهُمْ لَنَا لَغَآئِظُوْنَ. وَإِنَّا لَجَمِيْعٌ حَاذِرُوْنَ.

[After this, many years passed until the truth was conclusively delivered to them; Then] We revealed to Moses to set off with My servants by night because you will be pursued.37 At this, the Pharaoh sent messengers in the city [to gather the armies] that these are some people in small numbers and no doubt they are angering us [because of what they are  doing] and we are a group whose trait is to always remain vigilant. [Hence, we will not give them any opportunity to spread disorder.38]  (52-56)

فَأَخْرَجْنَاهُمْ مِّنْ جَنَّاتٍ وَّعُيُوْنٍ. وَكُنُوزٍ وَّمَقَامٍ كَرِيْمٍ. كَذَلِكَ وَأَوْرَثْنَاهَا بَنِیْ إِسْرَآئِيلَ.

In this way, We took out the people of the Pharaoh from [their] orchards, fountains, treasures and from an abode of honour. Thus do We do39 and We made the Israelites the inheritors of all these things [in the land of Palestine.]40 (57-59)

فَأَتْبَعُوْهُمْ مُّشْرِقِيْنَ. فَلَمَّا تَرَآءَ الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُوْنَ. قَالَ كَلَّا إِنَّ مَعِيَ رَبِّیْ سَيَهْدِيْنِ.

 [It happened thus that when Moses set off,] right at daybreak these people set out to pursue them. Then when both groups faced each other, the companions of Moses shouted: “We have been caught.” Moses said: “Certainly not! Because with me is my Lord; He will surely guide us.”41 (60-62)

فَأَوْحَيْنَا إِلَى مُوسَى أَنِ اضْرِبْ بِّعَصَاكَ الْبَحْرَ فَانْفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيْمِ. وَأَزْلَفْنَا ثَمَّ الْآخَرِيْنَ. وَأَنجَيْنَا مُوسَى وَمَن مَّعَهُ أَجْمَعِيْنَ. ثُمَّ أَغْرَقْنَا الْآخَرِيْنَ.

At this, We sent a revelation to Moses: “Strike your staff on the sea.” When he struck it, it rent asunder and each part became as if it was a huge mountain. [In the meantime,] We brought the other group also near that place and saved Moses and all those who were with him. Then We had the others drowned right there.42 (63-66)

إِنَّ فِیْ ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِيْنَ. وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيْزُ الرَّحِيْمُ.

Indeed, there is a great sign in this but most of them are not ones who believe.43 And undoubtedly, your Lord is mighty and very merciful.44 (67-68)

وَاتْلُ عَلَيْهِمْ نَبَأَ إِبْرَاهِيْمَ. إِذْ قَالَ لِأَبِيْهِ وَقَوْمِهِ مَا تَعْبُدُوْنَ. قَالُوْا نَعْبُدُ أَصْنَامًا فَنَظَلُّ لَهَا عَاكِفِيْنَ.

And narrate to them the account of Abraham when he had asked his father and [the people of] of his nation: “What is this you worship?”45 They replied: “We worship idols. So [whatever you may say] we will continue to diligently adhere to their worship.” (69-71)

قَالَ هَلْ يَسْمَعُوْنَكُمْ إِذْ تَدْعُوْنَ. أَوْ يَنْفَعُوْنَكُمْ أَوْ يَضُرُّوْنَ. قَالُوا بَلْ وَجَدْنَآ آبَآءَنَا كَذَلِكَ يَفْعَلُوْنَ.

Abraham said: “Do they listen to you when you call them?” Or can they benefit or harm you?” They replied: “No [we do not know all this;] in fact, we have seen our forefathers doing this.” (72-74)

قَالَ أَفَرَأَيْتُمْ مَّا كُنْتُمْ تَعْبُدُوْنَ. أَنْتُمْ وَآبَاؤُكُمُ الْأَقْدَمُوْنَ. فَإِنَّهُمْ عَدُوٌّ لِّیْ إِلَّا رَبَّ الْعَالَمِيْنَ. الَّذِیْ خَلَقَنِیْ فَهُوَ يَهْدِيْنِ. وَالَّذِیْ هُوَ يُطْعِمُنِيْ وَيَسْقِيْنِ. وَإِذَا مَرِضْتُ فَهُوَ يَشْفِيْنِ. وَالَّذِیْ يُمِيتُنِيْ ثُمَّ يُحْيِيْنِ. وَالَّذِیْ أَطْمَعُ أَنْ يَّغْفِرَ لِیْ خَطِيئَتِیْ يَوْمَ الدِّيْنِ.

Abraham said: “Then have you also reflected on what you have been worshipping?” You and your forefathers also. So, all these are my enemies46 except for God, Lord of the worlds who created me; then it is He Who guides me.47 And Who makes me eat and drink48 and when I get sick, it is He Who cures me,49 and He who will give me death; then He will bring me back to life50 and from whom I have hope that on the Day of Judgement He will forgive my sins.51 (75-82)

رَبِّ هَبْ لِیْ حُكْمًا وَّأَلْحِقْنِیْ بِالصَّالِحِيْنَ. وَاجْعَل لِّیْ لِسَانَ صِدْقٍ فِی الْآخِرِيْنَ. وَاجْعَلْنِیْ مِنْ وَّرَثَةِ جَنَّةِ النَّعِيمِ. وَاغْفِرْ لِأَبِیْ إِنَّهُ كَانَ مِنَ الضَّالِّيْنَ. وَلَا تُخْزِنِیْ يَوْمَ يُبْعَثُوْنَ.

 [When Abraham had uttered all this, he supplicated:] “My Lord! Grant me the power of decision making52 and include me among the righteous53 and let those who come later fondly remember me54 and also make me an inheritor among the inheritors of the orchard of comfort and forgive my father; indeed, he is among those who have strayed away. And on the Day, people will be raised up [on that Day, My Lord!] do not disgrace me.”55 (83-87)

يَوْمَ لَا يَنْفَعُ مَالٌ وَّلَا بَنُوْنَ. إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيْمٍ. وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِيْنَ. وَبُرِّزَتِ الْجَحِيْمُ لِلْغَاوِيْنَ. وَقِيْلَ لَهُمْ أَيْنَ مَا كُنْتُمْ تَعْبُدُوْنَ. مِنْ دُونِ اللَّهِ هَلْ يَنْصُرُوْنَكُمْ أَوْ يَنْتَصِرُوْنَ. فَكُبْكِبُوْا فِيْهَا هُمْ وَالْغَاوُونَ. وَجُنُوْدُ إِبْلِيسَ أَجْمَعُوْنَ.

 [God said:56] The Day when neither wealth will be of benefit nor children;57 only they will succeed who come to God with a pure heart.58 [On that Day,] Paradise will be brought near those who fear God59 and Hell will be exposed to those who have gone astray and they shall be asked: “Where are those who you worshipped besides God? Will they help you in some way or be able to save themselves [today]?” Then they also and these people who have strayed and the armies of Satan as well, all of them will be flung face down into it.60 (88-95)

قَالُوْا وَهُمْ فِيْهَا يَخْتَصِمُوْنَ. تَاللَّهِ إِنْ كُنَّا لَفِیْ ضَلَالٍ مُّبِيْنٍ. إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِيْنَ. وَمَا أَضَلَّنَا إِلَّا الْمُجْرِمُوْنَ. فَمَا لَنَا مِنْ شَافِعِيْنَ. وَلَا صَدِيْقٍ حَمِيْمٍ. فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُوْنَ مِنَ الْمُؤْمِنِيْنَ.

There while arguing among themselves they will say [to their leaders]: “By God! We were in open error when we used to make you partners of God.”61 [Then they will express sorrow on their misfortune:] “We were led astray by these wrongdoers. So, now there is neither any intercessor for us nor any loving enthusiastic friend! Now would that we can return once so that we can become believers! (96-102)

إِنَّ فِیْ ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِيْنَ. وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيْمُ.

Indeed, there is a great sign in this, but most of them are not going to believe. And your Lord, without any doubt, is mighty and very merciful.62 (103-104)

كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِيْنَ. إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوْحٌ أَلَا تَتَّقُوْنَ. إِنِّیْ لَكُمْ رَسُوْلٌ أَمِيْنٌ. فَاتَّقُوْا اللَّهَ وَأَطِيعُوْنِ. وَمَآ أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِيْنَ. فَاتَّقُوْا اللَّهَ وَأَطِيعُوْنِ. قَالُوْا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُوْنَ. قَالَ وَمَا عِلْمِیْ بِمَا كَانُوْا يَعْمَلُوْنَ. إِنْ حِسَابُهُمْ إِلَّا عَلَى رَبِّیْ لَوْ تَشْعُرُوْنَ. وَمَا أَنَا بِطَارِدِ الْمُؤْمِنِيْنَ. إِنْ أَنَا إِلَّا نَذِيْرٌ مُّبِيْنٌ.

The nation of Noah also similarly denied the messengers63 when their brother64 Noah said to them: “Are you not afraid?65 I am for you a trusted messenger.66 So, fear God and obey me. I do not ask you for any recompense on this. My recompense rests with the Lord of the worlds. So, fear God and obey me.” They replied: “Should we believe in you even though the lowly are following you.”67 Noah replied: “What do I know of what they have been doing? Their account rests with my Lord if you want to understand.68 [At this time, they have taken the initiative to profess faith in me] and I am not going to drive away these believers [to please you]. I am only an open warner.”69 (105-115)

قَالُوا لَئِن لَّمْ تَنْتَهِ يَا نُوْحُ لَتَكُوْنَنَّ مِنَ الْمَرْجُومِيْنَ.

At this, they said: “Noah! If you do not desist, you will surely be stoned to death.”70 (116)

قَالَ رَبِّ إِنَّ قَوْمِیْ كَذَّبُوْنِ. فَافْتَحْ بَيْنِیْ وَبَيْنَهُمْ فَتْحًا وَّنَجِّنِیْ وَمَن مَّعِیَ مِنَ الْمُؤْمِنِيْنَ. فَأَنجَيْنَاهُ وَمَنْ مَّعَهُ فِی الْفُلْكِ الْمَشْحُوْنِ. ثُمَّ أَغْرَقْنَا بَعْدُ الْبَاقِيْنَ.

[Ultimately,] Noah prayed: “Lord! My nation has rejected me; so, now deliver a decisive judgement between me and them,71 and deliver me and the believers who are with me.” Thus, We saved him and his companions in a laden ship72 and all the rest We drowned after that. (117-120)

إِنَّ فِیْ ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِيْنَ. وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيْزُ الرَّحِيْمُ.

There is surely a great sign in this, but most of them are not going to believe. And your Lord, without any doubt, is mighty and very merciful.73 (121-122)

كَذَّبَتْ عَادٌ الْمُرْسَلِيْنَ. إِذْ قَالَ لَهُمْ أَخُوْهُمْ هُوْدٌ أَلَا تَتَّقُوْنَ. إِنِّیْ لَكُمْ رَسُوْلٌ أَمِيْنٌ. فَاتَّقُوا اللَّهَ وَأَطِيْعُوْنِ. وَمَآ أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِیَ إِلَّا عَلَى رَبِّ الْعَالَمِيْنَ.

In a similar way, the ‘Ād74 denied the messengers75 when their brother Hud said to them: “Are you not afraid? I am a trusted messenger for you. So, fear God and obey me. I do not ask for any recompense from you. My recompense rests with God.76 (123-127)

أَتَبْنُوْنَ بِكُلِّ رِيْعٍ آيَةً تَعْبَثُوْنَ. وَتَتَّخِذُوْنَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُوْنَ. وَإِذَا بَطَشْتُم بَطَشْتُمْ جَبَّارِيْنَ. فَاتَّقُوا اللَّهَ وَأَطِيْعُوْنِ. وَاتَّقُوا الَّذِیْ أَمَدَّكُم بِمَا تَعْلَمُوْنَ. أَمَدَّكُمْ بِأَنْعَامٍ وَّبَنِيْنَ. وَجَنَّاتٍ وَّعُيُوْنٍ. إِنِّیْ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيْمٍ.

 [What is the matter with you?] Will you keep building memorials on every high ground? And constructing large palaces as if you have to live forever?77 And when you get hold of someone you will do it as tyrants do?78 So, fear God and obey me. Fear Him Who has given you things which you know very well. He has given you animals, sons, orchards and fountains. In reality, [because of your misdeeds] I fear for you the torment of a horrible day.79 (128-135)

قَالُوْا سَوَآءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُنْ مِّنَ الْوَاعِظِيْنَ. إِنْ هَذَا إِلَّا خُلُقُ الْأَوَّلِيْنَ. وَمَا نَحْنُ بِمُعَذَّبِيْنَ. فَكَذَّبُوْهُ فَأَهْلَكْنَاهُمْ إِنَّ فِیْ ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِيْنَ. وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيْزُ الرَّحِيْمُ.

They replied: “It is equal for us whether you advise us or do not be among those who advise.” Nothing at all! [whatever you are saying,] same was the habit of your predecessors: [These are mere threats of yours.] No torment is going to visit us at all80 Finally, they rejected him; then We destroyed them as well. Indeed, there is a great sign in this, but most of them are not going to believe. And your Lord, without any doubt, is mighty and very merciful.81 (136-140)

كَذَّبَتْ ثَمُودُ الْمُرْسَلِيْنَ. إِذْ قَالَ لَهُمْ أَخُوهُمْ صَالِحٌ أَلَا تَتَّقُوْنَ. إِنِّیْ لَكُمْ رَسُوْلٌ أَمِيْنٌ. فَاتَّقُوا اللَّهَ وَأَطِيعُوْنِ. وَمَآ أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِیَ إِلَّا عَلَى رَبِّ الْعَالَمِيْنَ.

The Thamud82 also denied the messengers when their brother Salih said to them: “Are you not afraid? I am for you a trusted messenger. Hence, fear God and obey me. I do not ask for any recompense from you. My recompense rests with God.” (141-145)

أَتُتْرَكُونَ فِیْ مَا هَاهُنَا آمِنِيْنَ. فِیْ جَنَّاتٍ وَّعُيُوْنٍ. وَّزُرُوْعٍ وَّنَخْلٍ طَلْعُهَا هَضِيْمٌ. وَتَنْحِتُوْنَ مِنَ الْجِبَالِ بُيُوْتًا فَارِهِيْنَ. فَاتَّقُوْا اللَّهَ وَأَطِيْعُوْنِ. وَلَا تُطِيعُوْا أَمْرَ الْمُسْرِفِيْنَ. الَّذِيْنَ يُفْسِدُوْنَ فِی الْأَرْضِ وَلَا يُصْلِحُوْنَ.

 [What do you think?] Will you be allowed to remain in peace among these favours which [you have] here? Amid orchards, springs, cultivated lands and date palms whose bunches are closely-knit?83 And digging mountains express pride [in this way] happily building houses?84 So, fear God and obey me and do not listen to these who exceed limits who spread disorder in the land85 and do not mend its affairs.86 (146-152)

قَالُوا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِيْنَ. مَآ أَنْتَ إِلَّا بَشَرٌ مِّثْلُنَا فَأْتِ بِآيَةٍ إِنْ كُنْتَ مِنَ الصَّادِقِيْنَ.

They said: “Nothing! Someone has cast a spell on you [which has ravaged your intellect]. You are but a human like us. So, bring a sign if you are truthful.” (153-154)

قَالَ هَذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَّلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ. وَلَا تَمَسُّوهَا بِسُوْءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيْمٍ. فَعَقَرُوْهَا فَأَصْبَحُوْا نَادِمِيْنَ. فَأَخَذَهُمُ الْعَذَابُ إِنَّ فِیْ ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِيْنَ. وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيْزُ الرَّحِيْمُ.

Salih said: “This is a she-camel.87 One day, it will be her turn to drink water and another turn of a fixed day is for you.88 And [listen] do not touch it with any evil intention otherwise the torment of a horrible day will seize you.89 Even then, they hamstrung her.90 So, they were left to regret it and finally the torment overtook them.91 Indeed, there is a great sign in this, but most of them are not going to believe. And your Lord, without any doubt, is mighty and very merciful.92 (155-159)

كَذَّبَتْ قَوْمُ لُوْطٍ الْمُرْسَلِيْنَ. إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوْطٌ أَلَا تَتَّقُوْنَ. إِنِّیْ لَكُمْ رَسُوْلٌ أَمِيْنٌ. فَاتَّقُوْا اللَّهَ وَأَطِيْعُوْنِ. وَمَآ أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِيْنَ.

The nation of Lot93 also denied the messengers when their brother Lot said to them: “Do you not fear? I am a trusted messenger for you. So, fear God and obey me. I do not ask for any recompense from you. My recompense rests with God.” (160-164)

أَتَأْتُوْنَ الذُّكْرَانَ مِنَ الْعَالَمِيْنَ. وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِّنْ أَزْوَاجِكُم بَلْ أَنْتُمْ قَوْمٌ عَادُوْنَ.

 [Servants of God! For your sexual desires,] do you go to men among people of the world and leave the wives which your Lord has created for you?94 No [this is not something trivial] in fact, you are a people who have crossed the limits.” (165-166)

قَالُوا لَئِن لَّمْ تَنْتَهِ يَا لُوْطُ لَتَكُوْنَنَّ مِنَ الْمُخْرَجِيْنَ.

They replied: “Lot! If you do not desist [from saying such things] you will definitely be expelled from here.”95 (167)

قَالَ إِنِّیْ لِعَمَلِكُمْ مِّنَ الْقَالِيْنَ. رَبِّ نَجِّنِیْ وَأَهْلِیْ مِمَّا يَعْمَلُوْنَ. فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِيْنَ. إِلَّا عَجُوْزًا فِی الْغَابِرِيْنَ. ثُمَّ دَمَّرْنَا الْآخَرِيْنَ. وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا فَسَآءَ مَطَرُ الْمُنذَرِيْنَ.

Lot replied: “[No worries;] I am from among those who are very averse to what you do.”96 [He then prayed:] “Lord! Deliver me and my family from the consequences97 of what they are doing.”98 So, We delivered him and his family except for an old woman99 who remained with those who were left behind. Then We destroyed [her and] all others and let loose a horrific storm [of stones] on them.100 So, what evil was the rain that was unleashed on them who were warned! (168-173)

إِنَّ فِیْ ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِيْنَ. وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيْزُ الرَّحِيْمُ.

Indeed, there is a great sign in this, but most of them are not going to believe. And your Lord, without any doubt, is mighty and very merciful.101 (174-175)

كَذَّبَ أَصْحَابُ الْأَيْكَةِ الْمُرْسَلِيْنَ. إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُوْنَ. إِنِّیْ لَكُمْ رَسُوْلٌ أَمِيْنٌ. فَاتَّقُوا اللَّهَ وَأَطِيْعُوْنِ. وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِيْنَ.

In a similar way, the Dwellers of the Forest102 also denied the messengers when Shu‘ayb said to them: “Do you not fear? I am a trusted messenger for you. So, fear God and obey me. I do not ask for any recompense from you. My recompense rests with the Lord of the worlds.” (176-180)

أَوْفُوا الْكَيْلَ وَلَا تَكُوْنُوْا مِنَ الْمُخْسِرِيْنَ. وَزِنُوْا بِالْقِسْطَاسِ الْمُسْتَقِيْمِ. وَلَا تَبْخَسُوا النَّاسَ أَشْيَآءَهُمْ وَلَا تَعْثَوْا فِی الْأَرْضِ مُفْسِدِيْنَ. وَاتَّقُوا الَّذِیْ خَلَقَكُمْ وَالْجِبِلَّةَ الْأَوَّلِيْنَ.

 [I say to you:] “Measure fully and do not inflict loss on anyone and weigh with the correct scale and do not give things to people while lessening them.103 And do not go after spreading disorder in the land and fear [the God] Who has created you and the generations before you as well.” (181-184)

قَالُوْا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِيْنَ. وَمَآ أَنْتَ إِلَّا بَشَرٌ مِّثْلُنَا وَإِنْ نَّظُنُّكَ لَمِنَ الْكَاذِبِيْنَ.

They replied: “Nothing! Someone has cast a heavy spell on you [that has wrecked your intellect] and also that you are a mortal like us and we think that you are an absolute liar. (185-186)

فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَآءِ إِنْ كُنْتَ مِنَ الصَّادِقِيْنَ. قَالَ رَبِّیْ أَعْلَمُ بِمَا تَعْمَلُوْنَ. فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ.

So, if you are truthful, drop some piece on us from the sky.”104 Shu‘ayb said: “My Lord knows full well what you are doing.”105 Finally, they rejected him; so, the punishment of the day of the canopy seized them106 and no doubt it was the punishment of a horrible day. (187-189)

إِنَّ فِیْ ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُّؤْمِنِيْنَ. وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيْزُ الرَّحِيْمُ.

Indeed, there is a great sign in this, but most of them are not going to believe. And your Lord, without any doubt, is mighty and very merciful.107 (190-191)

وَإِنَّهُ لَتَنْزِيْلُ رَبِّ الْعَالَمِيْنَ. نَزَلَ بِهِ الرُّوْحُ الْأَمِيْنُ. عَلَى قَلْبِكَ لِتَكُوْنَ مِنَ الْمُنذِرِيْنَ. بِلِسَانٍ عَرَبِيٍّ مُّبِيْنٍ. وَإِنَّهُ لَفِیْ زُبُرِ الْأَوَّلِيْنَ. أَوَلَمْ يَكُنْ لَّهُمْ آيَةً أَنْ يَّعْلَمَهُ عُلَمَاء بَنِی إِسْرَائِيْلَ.

 [These are the accounts of the earlier people. The disbelievers of this book are also saying the same thing. So, rest assured] there is no doubt that this word108 has been revealed in a very elaborate manner by the Lord of the worlds. The Trusted Spirit109 has brought it down to your heart110 so that you also become a warner like other prophets, in very lucid Arabic – and it is also mentioned in earlier scriptures.111 Is this not a sign for these people that the scholars of the Israelites know it? (192-197)

وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الْأَعْجَمِيْنَ. فَقَرَأَهُ عَلَيْهِمْ مَّا كَانُوْا بِهِ مُؤْمِنِيْنَ. كَذَلِكَ سَلَكْنَاهُ فِیْ قُلُوْبِ الْمُجْرِمِيْنَ. لَا يُؤْمِنُوْنَ بِهِ حَتَّى يَرَوُا الْعَذَابَ الْأَلِيْمَ. فَيَأْتِيَهُم بَغْتَةً وَهُمْ لَا يَشْعُرُوْنَ. فَيَقُوْلُوْا هَلْ نَحْنُ مُنظَرُوْنَ.

 [Even now, they are not believing] and had We revealed it to a non-Arab; then he would have read it out to them, even then they would not have accepted faith. In this way, We have made it pass in the hearts of these wrongdoers.112 They will not believe in it until they see the painful torment that it may come suddenly to them and they are not even aware of it. Then, at that time, they will say: “Will we get some respite?” (198-203)

أَفَبِعَذَابِنَا يَسْتَعْجِلُوْنَ. أَفَرَأَيْتَ إِنْ مَّتَّعْنَاهُمْ سِنِيْنَ. ثُمَّ جَآءَهُم مَّا كَانُوْا يُوْعَدُوْنَ. مَا أَغْنَى عَنْهُمْ مَّا كَانُوْا يُمَتَّعُوْنَ.

So, are they are asking to hasten Our torment? Just see if We [do not send down that torment and] let them live in ease for some more years [like this]. Then that torment comes with which they are being threatened, then what good will this reprieve be to them?113 (204-207)

وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا لَهَا مُنْذِرُوْنَ. ذِكْرَى وَمَا كُنَّا ظَالِمِيْنَ.

 [They should know that this respite is for conclusive communication of the truth to them]. We have never destroyed a city unless first warners have come for it to remind [them]. And We are not unjust that We destroy them without this. (208-209)

وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِيْنُ. وَمَا يَنبَغِیْ لَهُمْ وَمَا يَسْتَطِيْعُوْنَ. إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُوْلُوْنَ.

[This Book is a revelation from God. Pay heed to it.] Devils have not brought it down. Neither is it worthy of them nor can they do this. In reality, they are kept far away even to eavesdrop.114 (210-212)

فَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ فَتَكُوْنَ مِنَ الْمُعَذَّبِيْنَ. وَأَنْذِرْ عَشِيْرَتَكَ الْأَقْرَبِيْنَ. وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِيْنَ.

 [O Prophet! These people are about to be punished]; thus, do not call upon anyone besides God so that you too become worthy of punishment,115 and warn your near ones of kin of it also116 and lower your wings of affection on the believers who have followed you.117 (213-215)

فَإِنْ عَصَوْكَ فَقُلْ إِنِّیْ بَرِيءٌ مِّمَّا تَعْمَلُوْنَ. وَتَوَكَّلْ عَلَى الْعَزِيْزِ الرَّحِيْمِ. الَّذِیْ يَرَاكَ حِيْنَ تَقُوْمُ. وَتَقَلُّبَكَ فِی السَّاجِدِيْنَ. إِنَّهُ هُوَ السَّمِيْعُ الْعَلِيْمُ.

However, if these people of your family do not obey you [in spite of this], then tell them clearly: “I am acquitted from whatever you are doing,” and [in this phase of your preaching118] trust the mighty and the merciful Who sees you when you get up for tahajjud at night and among those who prostrate, observes your coming and going.119 Indeed, He hears and knows all. (216-220)

هَلْ أُنَبِّئُكُمْ عَلَى مَنْ تَنَزَّلُ الشَّيَاطِيْنُ. تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ أَثِيْمٍ. يُّلْقُوْنَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُوْنَ.

 [People! This is that pure person about whom you say that devils descend upon him]. Should I tell you on whom the devils descend? They descend on every lying wretched person. They intently try to hear [them that they are listening something from the unseen world120] but most of them are liars.121 (221-223)

وَالشُّعَرَآءُ يَتَّبِعُهُمُ الْغَاوُونَ. أَلَمْ تَرَ أَنَّهُمْ فِیْ كُلِّ وَادٍ يَّهِيْمُوْنَ. وَأَنَّهُمْ يَقُوْلُوْنَ مَا لَا يَفْعَلُوْنَ. إِلَّا الَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيْرًا وَّانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوْا وَسَيَعْلَمُ الَّذِيْنَ ظَلَمُوْا أَيَّ مُنْقَلَبٍ يَّنقَلِبُوْنَ

[And say that he is also like a poet122 whereas] the deviant follow the poets.123 Do you not see that they wander in every valley124 and do not practice what they preach?125 Only they are an exception to it who accepted faith and who did righteous deeds and remembered God abundantly and sought revenge only when they were oppressed126 – these oppressors, they will soon know what their abode would be. (224-227)

Kuala Lumpur

21st October 2013

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

2. This is a prelude to the assurance sounded to the Prophet (sws) in the succeeding verses. The implication is that so clear and evident is the purport of the Qur’an that it does  not need any external evidence. It is an evidence on its own self. Thus the Prophet (sws) should totally ignore their demand for signs and miracles.

3. The implication is that God can do this but when the purpose is to test their will and intention, sending a sign is not appropriate. Thus when God is trying to make them understand, the Prophet (sws) too should not be worried because of their demands.

The word خَاضِعِيْنَ occurs in the verse instead of خاضعة in deference to the governed noun (mudaf ilayh). This is a common Arabic style.

4. Ie., the consequences they will have to face about which they had been warned by the Qur’an.

5. What is said above is restated here in the light of God’s attributes: He is powerful and hence can send down torment on them if He intends to; yet at the same time He is very affectionate and merciful; thus He does not show haste in punishing people and in spite of their rebelliousness gives them respite so that they take heed of the reminders and turn back to their Lord.

6. At another place, it is explained that this incident took place in the sacred valley of Tuwa, when Moses (sws) was coming back from his exile in Madyan.

7. Ie., they will continue to increase in their rebelliousness and arrogance and not fear the wrath and anger of God? In the words of Amin Ahsan Islahi, the lament, anger, rebuke and the threat of nearness of God’s punishment found in this style of address does not need any elaboration.

8. This is an expression of the anxiety and hesitancy which he as a conscientious individual felt regarding the responsibilities of the great position which was being bestowed upon him.

9. He meant that he was not a very eloquent orator who could very effectively convey his message to people. This in reality is a very down to earth expression of one’s humility and has nothing to do with any physical defect.

10. It is evident from Jewish traditions that Aaron (sws) was a very eloquent speaker. It is also evident from the confidence with which Moses (sws) nominated him that he considered his brother to be worthy of the position because of his character and conduct as well. Thus he presented this extra-ordinary petition before God. It is not known about any prophet prior to him who was made a companion to another in this way.

11. This is a reference to the incident in which a Copt was accidentally killed by him and to remain secure from any revenge he left the country and went off to Madyan. Details are mentioned ahead in Surah al-Qasas.

12. Ie., listening and watching. This is a very eloquent sentence to assure Moses (sws). The detail which is concealed in its brevity and the majesty and splendour, protection and assurance which are apparent from it do not need any elaboration.

13. The actual words are: أَنْ أَرْسِلْ مَعَنَا بَنِیْ إِسْرَائِيْلَ. The letter ب is suppressed before أَنْ in accordance with linguistic considerations. Besides entrusting him with preaching responsibilities, there is a specific reason for which the Almighty asked Moses (sws) to make this demand: it was to implement a special scheme in which the progeny of Abraham (sws) had been chosen by Him for global preaching and conclusive communication of the truth. According to this scheme it was essential that they be settled in a specific territory which was to be made the centre of this communication. It is evident from a study of the Book of Exodus that Moses (sws) did not disclose his full scheme to the Pharaoh and his courtiers and only said that he wanted to take the Israelites with him to a desert for the worship ritual of animal sacrifice. This is because if what was meant to be sacrificed was slaughtered in Egypt its people would stone them to death.

14. This is a reference to the incident mentioned earlier.

15. The implication is: what status does he occupy to make such demands of the Pharaoh? this is sheer ingratitude because he has been raised by the Pharaoh and is also a criminal of his country; hence, he must realize his status. On the contrary, he should show gratitude that nothing is being done against him in retaliation.

16. The word ضَآلّ occurs in the verse in precisely the same meaning as it occurs in verse 282 of Surah al-Baqarah.

17. This is a very subtle answer given to the Pharaoh by Moses (sws). The impication is that is it in return for this favour that he forces the Israelites to bonded labour, whips them with lashes, slays their male off spring so that mothers are forced to consign them to sea waves in baskets and he is able to express his favour by bringing them up?

18. The Pharaoh was left speechless by Moses’ (sws) reply. So in order to maintain his dignity he began making fun of Moses (sws): if he claimed to be a messenger of a Rabb al-‘alamin then who was this being? At another instance, the mental perspective with which this question has been posed is stated by the Qur’an. If this question is understood in the light of this background, the purport of the Pharaoh was that the whole of Egypt regarded him to be an avatar of the sun god, so which God was Moses (sws) referring to and regarded himself to be the messenger of? Such a God had been unheard of who was able to interfere with the Pharaoh’s rule and ask him to let the Israelites go with Moses (sws); if there was a creator of the heavens and the earth, let him be; as far as he was concerned, he (the Pharaoh) was the lord and god of the people of the earth.

19. Ie., do not these people hear what he is saying? It is apparent from this question of the Pharaoh that he was really disturbed.

20. Ie., the Lord also of those relying on whose traditions he has become the avatar of the sun god. These were very strong words and the Pharaoh responded with words that are cited in the next sentence.

21. The implication is that if he uses his intellect, he can come out of this foolishness that because of his reign over Egypt he is claiming divinity. The Rabb al-‘alamin Moses is talking about is the Lord of the East and the West and all that is between them.

22. Ie., such a distinct serpent that no one could doubt it. The attribute of مُبِيْنُ occurs precisely for this reason to qualify the noun ثُعْبَانٌ.

23. The actual words are: بَيْضَاءُ لِلنَّاظِريْنَ. In Arabic, the word نَظْر primarily means to look at something with deliberation. The implication is that the shine which appeared on the hand of Moses (sws) was not some delusion. A deeper look at it will show that its shine was real.

24. Ie., he is not an ordinary magician. He is very skilful and has the ability to influence people to follow him. Thus he is demanding to take the Israelites with him so that he can organize them into an army and turn them out of their land by attacking them and setting up his own rule there. The Pharaoh said these words, first to do away with the effect of the miracles shown by Moses (sws) and second by regarding them to be a political threat, to incite his nation and its chiefs so much that they do not pay any heed to his message. Here only the Pharaoh is mentioned. At another instance, it is specified that some of his courtiers were also with him in this regard. This could be something very logical keeping in view the formidable personality of Moses (sws) and the large number of the Israelites and people could easily believe it. However, there is a possibility that the Pharaoh and his courtiers actually regarded this to be so.

25. It is evident from this sentence that the Pharaoh no longer had that forcefulness he formerly had. Thus he is seen asking his courtiers that he is not able to come up with a scheme to deal with this danger and that they should help him in this matter.

26. The actual words are:  أَرْجِهْ وَأَخَاهُ. أَرْجِهْ is actually أَرْجِئْهُ. Such reductions often occur in Arabic to diminish words.

27. At another instance it is specified that it was a day of festivity or a national occasion and the time fixed for the contest was mid-morning so that people could gather in large numbers.

28. It is evident from this that people were also highly incited to make them gather: their magicians were entering the contest to protect their national dignity; so everyone needed to desire that they be victorious and in order to encourage them everyone was also to be present there. For this, the interrogative style هَلْ أَنْتُمْ مُجْتَمَعُوْنَ may be noted.

29. The Qur’an has cited this sentence to point out the moral degradation and meanness of the magicians. The implication is like the general custom of professionals they obsequiously expressed their expectation of being rewarded.

30. When magicians want to display their skill, they throw something for the onlookers similar to the arrows of gambling and then show their magic on it. The word إِلْقَاء (throw) is used to describe this act for this very reason.

31. The actual words are: بِعِزَّةِ فِرْعَوْنَ. Here ب denotes an oath. The Bible mentions that the people of Egypt would swear by the honour and majesty of the Pharaoh in his capacity of a deity.

32. At another place, it is specified that when the magicians threw down their staffs and ropes, they appeared waving and moving forth in the form of many serpents. In response, Moses (sws) threw down his staff which transformed into a snake and started to devour their ropes and staffs and made them into ropes and staffs the way they actually were. Thus the whole spell was done away with. Imam Amin Ahsan Islahi has directed our attention to another aspect of the words used in the verse to convey this meaning. He writes: 

... It is evident from the style مَا يَأفِكُوْنَ that not only did it transpire that the staff of Moses (sws) exposed the trick played by the magicians, at the same time it totally bared what they had done till that time. This was because this was their ultimate trick. When it met this fate, then it meant that the staff of Moses (sws) had actually done away with their whole stunt of magic and sorcery. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 443) 

33. The actual words are: السَّحَرَةُ سَاجِدِينَ فَأُلْقِيَ. The verb أُلْقِيَ occurs in the passive. It is used to express the sentiments of reverence of the magicians. Only the experts of magic and sorcery understand these disciplines well. Thus this is a litmus test between feats of magic and miracles. Their experts are forced to acknowledge miracles.

34. The magicians declared their faith in the Lord of the Worlds who was being made fun of by the Pharaoh and that too with the specifying words that He is the Lord of Moses (sws) and Jesus (sws). This was an open rejection of the Pharaoh’s divinity and sovereignty which obviously he could not have tolerated easily.

35. The acknowledgement of the magicians had a powerful effect on the gathering and totally disgraced the Pharaoh and his courtiers before them. So, in order to salvage the situation and to get rid of the embarassment, like clever politicians, he immediately blamed the magicians for a conspiracy and went on to announce a punishment for them. He stated that all that had happened because they had connived with Moses (sws), who had forced them to join him by threatening them; now they wanted to rebel against him. He contended that they had done all this because by accepting defeat at the hands of their guru in an open arena, people would be over-awed by Moses (sws) and they would succeed in their conspiracy against his government; it is for this reason that they did not even wait for his permission and declared their faith in Moses (sws); now they will be punished the way rebels are.

36. The letter ل is suppressed before أَنْ in the verse in accordance with linguistic principles. It can seen from the answer of the magicians how true faith takes people to great heights. In the words of Imam Amin Ahsan Islahi, they were the same magicians who were pleading to the Pharaoh to reward them if they won the contest. Now faith had made their hearts so radiant that for these same people nothing carried any weight against God and the Hereafter. So much so, they were even prepared to give up their lives for the cause of their faith.

37. After successive admonitions from God, the Pharaoh allowed the Israelites to leave Egypt. But later, he changed his opinion and decided to pursue them. It is evident from the verse that the Almighty had already informed Moses (sws) of this change of plans and for this reason had directed him to lead away the Israelites by night.

38. The Copts had become fully over-awed by the personality of Moses (sws) and the miracles worked by him. Thus these statements were made by the Pharaoh at the time of gathering his armies to do away with this influence. The implication was though the Israelites are very small in number, the Pharaoh did not want anyone to be left unpunished when they dared to even slightly rise against him.

39. Ie., this is how God deals with such wrongdoers. Words to the effect نفعل بالمجرمين are suppressed after كَذَالِكَ. Those who have a flair for language well know the emphasis that has been added as a result of this suppression.

40. The words  أَوْرَثْنَاهَا بَنِي إِسْرَائِيلَ  occur in the verse. The pronoun هَا in them occurs in precisely the same way as it occurs in verse 102 of Surah al-Ma’idah thus: قَدْ سَأَلَهَا قَوْمٌ مِّن قَبْلِكُمْ for the  questions of the Israelites. The students of the Qur’an should know that in the exalted classical Arabic of the Qur’an, pronouns do occur in such a way.

41. In the book of Exodus of the Bible, this incident has been narrated thus: 

When the king of Egypt was told that the people had fled, Pharaoh and his officials changed their minds about them and said, “What have we done? We have let the Israelites go and have lost their services!” So he had his chariot made ready and took his army with him … As Pharaoh approached, the Israelites looked up, and there were the Egyptians, marching after them. They were terrified and cried out to the Lord. They said to Moses, “Was it because there were no graves in Egypt that you brought us to the desert to die? What have you done to us by bringing us out of Egypt? Didn’t we say to you in Egypt, ‘Leave us alone; let us serve the Egyptians’? It would have been better for us to serve the Egyptians than to die in the desert!” Moses answered the people, “Do not be afraid. Stand firm and you will see the deliverance the Lord will bring you today. The Egyptians you see today you will never see again. The Lord will fight for you; you need only to be still.” (14:5-14) 

42. This was a great miracle. The book of Exodus of the Bible mentions it in detail thus:

Then Moses stretched out his hand over the sea, and all that night the Lord drove the sea back with a strong east wind and turned it into dry land. The waters were divided, and the Israelites went through the sea on dry ground, with a wall of water on their right and on their left. The Egyptians pursued them, and all Pharaoh’s horses and chariots and horsemen followed them into the sea. During the last watch of the night the Lord looked down from the pillar of fire and cloud at the Egyptian army and threw it into confusion. He jammed the wheels of their chariots so that they had difficulty driving. And the Egyptians said, “Let’s get away from the Israelites! The Lord is fighting for them against Egypt.” Then the Lord said to Moses, “Stretch out your hand over the sea so that the waters may flow back over the Egyptians and their chariots and horsemen.” Moses stretched out his hand over the sea, and at daybreak the sea went back to its place. The Egyptians were fleeing toward it, and the Lord swept them into the sea. (14:21-27) 

43. Ie., the Quraysh of Makkah who are the addressees of the surah.

44. This is the same repetitive verse which has been explained earlier under footnote: 5.

45. This question was meant to deprecate them and for this reason its answer was given by his nation with full frenzy of vested interests.

46. It is because through them Satan takes his revenge from the progeny of Adam and leads them astray so that Hell becomes their final abode. This conversation of Abraham (sws) with his nation clearly shows that he had conclusively conveyed the truth to it in every manner and before migrating was now making his last speech to them. Obviously, the tone here cannot be the same as when in the beginning people are invited to accept the call.

47. Ie., it is He Who has arranged to fulfil his intellectual and spiritual needs first through innate guidance and then through divine guidance.

48. Ie., he fulfils all his material needs as well.

49. A little deliberation shows that granting health is ascribed to God but ailment is not ascribed to Him. Imam Amin Ahsan Islahi writes: 

... This is in deference to regard for God and also to the expression of the fact that all favours which people receive are through His blessing and graciousness; however, if they are afflicted with some calamity, at times, this is because of their own faults. Although it is with God’s permission that it afflicts them but since its reason is their negligence hence it is attributed to them and not to God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 525) 

50. This is the greatest favour which can be imagined for a human being who has been created with the cognizance of his own self.

51. Without actually expressing the obvious reality that God will bring about a Day of Judgement, Abraham (sws) here has directed attention to the graciousness of his Lord that if a person comes to Him giving up rebelliousness, his sins are forgiven by God to the ultimate extent.

52. This supplication has been made at the time of migration which is a very important phase of the preaching mission of God’s messengers. For this reason, it begins with the request that in the subsequent phases Abraham (sws) is able to take the right decision.

53. Ie., in the Herein and in the Hereafter.

54. The actual words are: لِسَانَ صِدْقٍ. They refer to persistently mentioning someone in a praiseworthy way. This supplication was accepted for Abraham (sws) in such a way that no parallel can be cited about it from the history of God’s prophets.

55. The implication is that if the father is cast into Hell, it will be humiliating for Abraham (sws) as his son; hence, he is requesting that though his father has gone astray, he may be forgiven as a favour to Abraham (sws). At another place, it is pointed out that since this request was against the unbiased justice of God, it was not granted.

56. It is evident from the nature of the discourse from here till the end of the paragraph that these words are not part of Abaham’s supplication; they are from God.

57. Abraham (sws) had requested his father’s forgiveness. Here in very subtle words God has told him that even a son like him will not be of any benefit there to his father.

58. This refers to the heart which exists with its pure nature and is free of every contamination of polytheism and hypocrisy.

59. Ie., just as something is presented before guests for their hospitality, in a similar way, it will be presented before them.

60. The actual words is: كُبْكِبُوْا. It is the binary of كب as result of which the meaning of exaggeration and repetitiveness has been incorporated in it.

61. Ie., they followed them the way they should follow the Almighty.

62. This is the same repetitive verse that has occured earlier.

63. They had only denied one messenger; but they would have adopted the same attitude with any other messenger as they did with Noah (sws). For this reason, the word مُرْسَلِيْنَ is used in the plural in the verse. It expresses the severity and intensity of the crime: when they denied one messenger, it is as if they denied all.

64. Noah (sws) was not stranger to them. For only the life and circumstances of a stranger are unkown and one can have a pretext to reject his message regarding him to be a liar and a fabricator. On the contrary, he was a member of their nation and their brother. This reference is given here to direct attention to this reality.

65. Ie., are they not afraid of the fate which awaits them as a result of showing rebelliousness to God?

66. The word اَمِيْن expresses the fact that he is not a fabricator but God’s messenger who is honestly delivering to them what he was entrusted with.

67. This argument shows that the rebellious people of his nation in fact had nothing to say to reject the message of Noah (sws). Just to appease their haughtiness, they invented this excuse. Their moral degradation is evident from this. It is evident from other instances in the Qur’an that the addressees who were being narrated this account too were of similar character: in response to the message of Prophet Muhammad (sws), they too would say: “Why should we nobles sit with these lowly people who have become your companions by accepting faith?”

68. This is a very subtle answer. The implication is that before this whether their deeds were noble or lowly, it was no conern of his. That was their past and their accountability rests with their Lord. The Prophet (sws) has judged them from their present and observed that they have submitted themselves to the truth whereas his addressees have denied it. And it is a fact that the decency or meanness of a person depends on his attitude and deeds.

69. Ie., the Prophet’s responsibility is to warn and he has fulfilled this responsibility. He has not been sent to hear their conditionalities of accepting faith. So, if they do not believe, it is their responsibility and the Prophet is not liable to God for them.

70. It is evident from these words that they had threatened Noah (sws) with this fate earlier as well but he totally ignored them. Thus with full respsonsibility they reiterated that now this should not be considered a threat; they were definitely not going to do it.

71. This is a mention of the same judgement which is delivered after messengers of God conclusively deliver their truth to their nation and as a result of which the forces of truth attain a clear victory.

72. It is called “laden” because all the things which needed to be saved had been placed in it.

73. This is the same repetitive verse that has occured earlier.

74. The ‘Ād are an ancient nation of the Arabs. They belonged to the semitic race and inhabited the area of Ahqaf which lies between Ḥijaz and Yemen in the south west of al-Rub‘ al-Khali. They are proverbial in Arab literature for their ancient origin as well as for their splendour and majesty. Hud (sws) was one of their people and was sent to them as a messenger.

75. The reason, for which it is said that denying one messenger is like denying all messengers, is stated in verse 159 earlier.

76. This is an earnest appeal by Hud to his nation. Its implication is that whatever he is giving them is without any remuneration. He is not asking for any charge so as not to burden them and hence they are trying evade and escape it.

77. The actual words are: لَعَلَّكُمْ تَخْلُدُوْنَ. Here the word لَعَلَّكُمْ means “as if,” and in eloquent Arabic it occurs in this meaning as well. The attitude which is condemned in the verse is evident from these words and from the word تَعْبَثُوْنَ earlier. It means that while ignoring the requisites of faith in God and the Hereafter they were constructing buildings without any cultural, social or economic need. The necessary consequence of this was that while the poor did not even have ordinary shelters, towering minarets and monuments of wood and iron were built every day on the face of God’s earth. Their purpose was nothing but to show off and to express superiority. Whether this attitude is found in individual lives or in collective ones, it is condemnable nevertheless and shows that the whole society has become infected. In a sound society needs should always supercede luxuries and all sections of the society should benefit from development works in a very balanced way.

78. Ie., if they wage war it will not be to root our evil and anarchy but to express their might and majesty and to subjugate others. This, obviously, is a very clear instance of spreading disorder in the land, which cannot be perpetrated by those who fear God.

79. After reminding them with great earnestness and solemnity and directing their attention to the uncountable favours of God, here at the end Hud (sws) has warned them he is contemplating a horrible torment hovering over their heads. This is because after conclusive communication of the truth, a torment necessarily visits a nation.

80. In response to the earnest appeal of Hud (sws) this is an expression of their utter and extreme hard-heartedness which can be seen in these sarcastic sentences. The implication is that he should stop preaching; they do not need his advice; adherents to morals and religion have sounded such threats earlier as well; however, neither have they materialized earlier nor will do so now.

81. In order to assure the Prophet (sws) and to severely warn his addressees as before, this section of verses also ends on the repetitive verse.

82. These are from the remnants of the ‘Ād. For this reason, they are also called the second ‘Ād. Among the ancient nations of Arabia, this is the second nation which achieved extraordinary fame after the ‘Ād. They inhabited the land of al-Ḥijr which was in the north west of Arabia.

83. This is an expression of the affluence and prosperity endowed to it by God, and like most nations of the world, the affluence and prosperity became a reason for its negligence, rebelliouness and indifference to God. To express their fortune, parts of an orchard are cited and it was the same type of orchard which the Arabs liked: there were pomegranates and grapes in it and streams flowed below it; in the centre, plants providing food were be cultivated and on the borders tall date-palms planted very adjacent to one another. Ṣalih directed their attention to that orchard and its luxuriance and warned them that those things were not eternal; one day they would whither away; similarly, they too would be held accountable by the Almighty Who had blessed them with all those favours. Imam Amin Ahsan Islahi writes: 

... Every favour necessitates gratitude to the one who grants it and an essential requisite of gratitude is that a person always remain vigilant lest he fail to discharge his obligation to some favour. A favour is not anyone’s right. It has been entrusted to people by its giver. For this reason, the more a person is entrusted with favours, the more he should be worried and vigilant about them. If a person sleeps over a favour he receives thinking that it was his right and he was born to enjoy it, then he is a very foolish person. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 542) 

84. The extent of mastery these people had attained in carving out houses from mountains can be seen even today in Mada’in Ṣalih. These signs are spread over thousands of hectares of land and are almost the same as the ones found in India at Alvera and Aajinta and some other places.

The word فَارِهِيْنَ in the verse needs to be noted. It brings out another aspect of the mentality that was mentioned earlier by the word آمِنِيْنَ: they were engrossed in their feeling of superiority totally oblivious of the consequences of their attitude. In reality, it is this approach which makes construction and development a sore issue in a society. Otherwise material advancement is no crime nor do sky-scrapers necessarily testify to some disorder in it. If they are built at the right time then like  صَرْحٌ مُّمَرَّدٌ مِّن قَوَارِيرَ of Solomon (sws) become a means of distinguishing good and evil a means to the comprehension of God.

85. This refers to the same attitude which was mentioned earlier by the words: وَإِذَا بَطَشْتُم بَطَشْتُمْ جَبَّارِينَ.

86. Ie., they do not urge people there to do good and not stop others from usurping rights and committing excesses against them. This is the same obligation which the Qur’an calls amr bi al-ma‘ruf and nahi ‘an al-munkar.

87. Ie., a she-camel which Salih had nominated. At another instance, it is specified that it was nominated after devoting it to God

88. It is evident from this that there was only one well from which animals would drink water. Thus this restriction created a very severe trial for the people of his nation.

89. The implication is that the she-camel is a sign of God’s torment. If they harm her, their respite will end. After this, nothing will be able to stop the wrath of God entering their cities.

90. Though it was one of their rebellious leaders who had committed the crime of slaying the she-camel, the Qur’an has ascribed it to the whole nation. This is because the rest of the rebellious lot were also in its favour.

91. This was a benchmark to judge the rebelliousness of a nation. Its killing made it clear that those people did not deserve any more reprieve. Thus the directive of torment was given and like the nation of ‘Ād they too were wiped out from the earth.

92. This is the same repetitive verse that has occured earlier and its occasion and context is very evident.

93. Lot (sws) was a nephew of Abraham (sws). His nation lived in the area which is in the north of Syria lying between Iraq and Palestine. Today it is called Transjordan. In the Bible, their largest city has been mentioned as Sodom. The relationship of Lot (sws) with this nation was the same as the one Moses (sws) had with the Pharaoh. It is evident from the way his wife is mentioned at various instances in the Qur’an that she belonged to this nation and so after marriage he had become a part of it.

94. This interrogative style is meant to express hate and aversion. The implication is that for this purpose God had created male and female pairs; leaving aside women, they are going to men showing that their nature has been perverted; then, not only boys, their men are also afflicted with this curse; what kind of distorted nature is this that has afflicted them with this filthy ailment? The reason to express hate and amazement is that fornication in spite of all its wrongs does not distort basic human nature; however, if someone is inflicted with this ailment, then it distorts basic human nature.

95. These words show that they had given similar threats earlier as well. However, now they pronounced a final verdict that if Lot (sws) did not desist from his ways, they would definitely carry out  their threat.

96. Ie., he is among those whose nature and intellect are upright and among those who are always averse to such things.

97. A governing noun is suppressed here in accordance with linguistic principles of Arabic ie. من عقوبة ما يعملون. This is its translation.

98. This supplication is uttered by a messenger only when according to the established practice of God, a decision on punishing them has been taken.

99. This style is meant to humiliate a person and refers to the wife of Lot (sws) who was not prepared to profess faith in him.

100. It is specified in Surah Hud that it was a rain of stones. The signs of the devastation it caused are evident even today. This area, as referred to earlier is situated in the east and south of the Dead sea. And specially about its southern part it is said that such is the extent to which it is deserted and barren that no other place on earth can be cited as a parallel.

101. This is the repetitive verse.

102. It has been stated in earlier surahs that Shu‘ayb (sws) was sent to the the people of Madyan. This settlement is named after Abraham’s (sws) son Madyan or Madyan who was born of his third wife, Keturah, and is also called Madyan. There was a big forest near it. In Arabic, the word أَيْكَه is used for a bush and a forest. For this very reason, they are named by the expression: أَصْحَابُ لْئَيْكَةِ.

103. Two big trade routes of those times used to pass through Madyan. For this reason, the people of Madyan had also made great advancements in trade. Thus their moral misconduct manifested itself in dishonesty in weighing and in selling sub-standard merchandise. This was a sign that the perception of justice and fairness had been severely damaged in the whole nation and they no longer believed that adherence to justice was a fundamental attribute of God. Imam Amin Ahsan Islahi writes: 

... The Almighty has created this world with a scale of justice and it is on this scale that the heavens and earth are intact. If it is disrupted, the heavens and the earth will be disrupted.  This system of God gives guidance to human beings that they too in all walks of life should adhere to this scale, otherwise all their social and economic systems will be ruined. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 552) 

104. Ie., bring the heavenly punishment he has been threatening them with. At other instances, it is mentioned in the Qur’an that precisely the same thing was demanded by the Quraysh from Muhammad (sws).

105. This is an expression of submission to God. Imam Amin Ahsan Islahi writes: 

... The implication is that dropping pieces from the sky is not in the authority of the Prophet (sws). This falls under God’s authority. God knows full well the mischief they are working and hence the Prophet (sws) is consigning their matter to Him; whatever His wisdom entails will transpire and at the right time. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 553)  

106. Ie., the punishment of the day in which a sand blizzard emerged, clouds appeared and a clay storm surrounded them from all sides like a canopy. Since in such a tempest, thunder and lightning all are packed together, at other places it has been called رَجْفَة and صَيْحَة. Here the  image observed as it arrives from a distance is intended to be brought before the eyes. It is for this reason that the expression عَذَابً يُوْمِ الظُّلَةِ is used.

107. This is the repetitive verse that occurs in this manner at the end of each anecdote.

108. Ie., the Qur’an. The pronoun to refer to it has come without any antecedent. The context makes it evident.

109. This is a title of Gabriel. It shows that whatever is given in his custody is faithfully delivered by him without any change.

110. Ie., directly to the heart of Muhammad (sws) after which there is no possibility of any adulteration. Imam Amin Ahsan Islahi writes: 

... On the face of it, the verse addresses the Prophet (sws) but the purpose is to make it evident to the opponents that the Qur’an has originated from a pure source, through pure means and delivered to the purest of abodes. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 558) 

111. This is a reference to the prophecies about the Qur’an which are found in scriptures of the earlier prophets. It is precisely for this reason that it is stated ahead that the scholars of the Israelites are aware of them and those among them who are blessed with the urge from God, will also testify to it. This is an important argument among the arguments presented by the Qur’an to validate the prophethood of Muhammad (sws). It is evident from this that in the capacity of a prophet he was not unknown to people. The scholars of the People of the Book recognized him and the Book revealed to him, the way an estranged father recognizes the son he is promised and waiting for.

112. Ie., made it enter their hearts so that in accordance with the established practice of God they will show aversion in accepting it because they have perverted their nature. Their bellies are now unable to digest any such nutrition. Thus they will invent some excuse or the other to reject it. They do not believe because the Prophet (sws) is from among them but if someone from outside had come and recited this book to them, they would have rejected him saying how could a non-Arab prophet be sent to the Arabs?

113. The implication is that a respite of a few years has misled them. They should know that this respite is because of a certain expediency of God. As a result, the torment will not be deferred forever. If they persist with this attitude, it is bound to come and when it comes, this respite will be of no use to them. Whether death comes now or after ten years – whenever it comes the earlier life will lose all its value.

114. Ie., such pure words, such noble and exalted teachings and such profound knowledge and that too in a very eloquent and moving style can neither emanate from a devil nor can devils snatch it away from its pure origin and bring it down. This is because all paths which reach to the other side of the world were cordoned off as soon as the revelation of the Qur’an began. At another instance, the Qur’an has cited this confession from the tongues of the jinn that earlier they were able to find some stations in the heavens to eavesdrop but now with the revelation of the Qur’an if anyone of them tries to do so, a shooting star pursues him. In other words, the purport is that the content of the Qur’an itself is negating this silly allegation and they also are negating it with whose reference this allegation is being made.

115. Though this address is towards the Prophet (sws) its purpose is to warn the disbelievers who were insisting on polytheism even after a messenger had conclusively communicated the truth to them.

116. This is because the near of kin are the most deserving of the Prophet’s counsel and they also have the reins of the religious and political leadership of the Arabs in their hands. Hence, if they pay heed to it, this will lead the whole nation to secure itself from God’s torment.

117. This directive is given because most followers of the Prophet (sws) were the poor lot and the elders of the Quraysh were always humiliating them. Thus there was a possibility that, getting frustrated, they might end up doing something which is against faith. Thus they deserve double attention.

118. Ie., at the time when the phase of migration for him and punishment for his rejecters is drawing near. Since this phase is very severe for the messenger, it is stated ahead that he must trust his Lord. The Lord is mighty and if he decides to give punishment, no one can stop Him and He is also merciful and has affection for His servants; hence, He will definitely bless them and no one will be able to stop Him.

119. Ie., observes Him with profound affection and attention. This is a reference to the coming and going of the Prophet (sws) among his companions to see how deeply engaged they are in their prayers and supplications. People who have a flair for language can see how touching is this praise for the night-vigil, reflection, involvement in worship and remembrance of his companions. The words تَقَلُّبُكَ and السَّاجِدِيْنَ are used for this in the verse. From these, the meaning of حِيْنَ تَقُوْمُ also becomes evident: this expression actually means to get up for the tahajjud prayer. Imam Amin Ahsan Islahi writes: 

Just as the Prophet (sws) was diligent in the night prayer and supplications, he also stressed upon his companions to show the same diligence and at various times he would also go to the mosque to see the spiritually fulfilling scene that people were engaged in prayers and supplications. Earlier, in verse 215, he was directed to spread his wings of affection over the believers; this is another aspect of that directive: like him, his followers were also to remain diligent and vigilant. It is mentioned in the Gospels that when the last phase of trial arrived, Jesus (sws) went to the mountains and busied himself in supplications and also asked his disciples to remain awake and pray to God to save them from any trial. Then he would repeatedly go to see whether his companions were supplicating or not. If the disciples went off to sleep, he would repeatedly wake them up to supplicate for protection against any trial. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 564) 

120. This is a picture of the soothsayers which were mostly seen among the Arabs of those times. The portait of sufis and conjurers of our times is no different. Imam Amin Ahsan Islahi writes: 

... Their first attribute which is mentioned is that they are أًفَّاك. It means that they are total liars, cheats and swindlers. In order to fool simpletons, they fabricate various lies and then present them before the people with the claim that they are matters of the unseen that have been revealed to them. Their second attribute that is cited is أَثِيْم which means that they are incriminated with all sorts of moral sins. At the end, a sketch is portrayed of the trickery which they employ to fool the masses: when foolish people turn to them to find out matters of the unseen these people enter into a state of meditation in which they chant words and then utter rhymed prose which in most cases is meaningless. They present these words saying that they have been revealed to them from certain jinn. This meditation is called سمع by the Qur’an as they sit in meditation in a manner as if they are intently listening to some unseen voice. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 565)  

121. Ie., some of them are able to contact the jinn through their chants and receive inspiration from them but most of these are liars in this soothsaying. Only to deceive the masses they pose as soothsayers and deceitfully lead people to their soothsaying.

122. This they would say to imply that the eloquence and lucidity the masses witness in the words of a messenger is the same as the one found in poets – especially in the compositions of celebrated poets who have jinn in their company who inspire them with couplets. They contended that when this was the reality of these words, there was no need to regard them to be divine.

123. Here a comparison is made with the companions of the Prophet (sws): those who follow poets are not like these shining gems who have such a high moral conduct and who spend their nights in prostration. They are told to contemplate the difference between poets and his companions; as for the poets, each of them is a rogue and a deviant; he is a slave to his desires and his immoral character is apparent to every one. Have they become blind that they cannot even distinguish between this clear difference among the two groups?

124. Here they are asked if they regard the Qur’an to be poetry. On the one hand, there is this superior discourse which is a harmonious unit in which each verse has as a specific purpose; there is no contradiction or discrepancy in it; its topics are discussed in a sequence in the most appropriate of words; it has a ring of certainty in it and at the same time is replete with sagacity and wisdom; it calls people to what is right and true. On the other hand, are their poets who are like unbridled horses that wander in every valley. In the words of Imam Amin Ahsan Islahi: 

... If some unique style comes across their minds to express what frequented their hearts they will express it in a couplet regardless whether that it is divine or satanic or based on one’s evil desires or whether it can inspire others to good or evil. If one reads their compositions, one couplet will portray them a saint and another a devil. In one breath they will utter words both of virtue and vice in an impetuous way. Since what they utter has a very unique and effective style, readers will be influenced by both types of words. However, since one’s inner self has more proclivity to evil, it is stamped by vice but the effect of virtue soon disappears and in this way if there is some benefit in their words, it is lost in their contradiction of thoughts. If healthy plants are sown in a jungle of weeds, they do not grow. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 567)  

125. Here in comparison to the Prophet (sws) is stated that on the one hand is the personality who has angelic attributes and whose actions epitomize his words and on the other hand are the poets who can only say beautiful words without practicing them. There is simply no comparison between the two. If one analyzes their poetry, one will see such glorious characters as Rustam and Suhrab, Qays and Farhad but all that they portray of their lives whether in war or in peace  is a figment of their imagination. Thus while depicting morality and moral principles they may be touching the sky but will never come near following them. They will state deep and discerning dogmas but will never practice what they preach.

126. This is a reference to the poets who had professed faith in the Prophet (sws). It is stated that it is the consequence of accepting the call of the person who they regard as a poet that the lives of these people have been radically transformed. They are not mere words; they have become virtuous people who do good deeds. Instead of love and desire, superiority and condescension, their poetry now mentions God in abundance and if they say something about someone, then it is to defend the truth and also at the time when they or their companions are oppressed.

This exception is necessary because poetry in itself is not something condemnable; it is in fact God’s gift. If it is rightly used, it can stir the soul and purify the heart.