بسم الله الرحمن الرحيم

الم. غُلِبَتِ الرُّوْمُ. فِیْ أَدْنَى الْأَرْضِ وَهُم مِّنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُوْنَ. فِیْ بِضْعِ سِنِيْنَ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ وَيَوْمَئِذٍ يَّفْرَحُ الْمُؤْمِنُوْنَ. بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَّشَآءُ وَهُوَ الْعَزِيْزُ الرَّحِيْمُ. وَعْدَ اللَّهِ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ. يَعْلَمُوْنَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُوْنَ.

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

This is Surah Alif Lam Mim.1 The Romans have been defeated in the nearby land but after this defeat of theirs they will soon be victorious2 in the next few years. Whatever happened before this happened at God’s behest3 and whatever will happen in future will also happen at God’s behest and the believers will rejoice on that day because of God’s help.4 God helps whomsoever He pleases and He is powerful and very merciful.5 God’s promise is certain6 and God does not go back on His promise, but most people know not. They only know the visible side of their worldly life and they are totally unaware of the Hereafter. 7 (1-7)

أَوَلَمْ يَتَفَكَّرُوْا فِیْ أَنْفُسِهِمْ مَا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِالْحَقِّ وَأَجَلٍ مُّسَمًّى وَإِنَّ كَثِيْرًا مِّنَ النَّاسِ بِلِقَآءِ رَبِّهِمْ لَكَافِرُوْنَ.

Have they not reflected in their heart?8 God has created the heavens and the earth and all between them with truth9 and till a prescribed time. But this also is a reality that there are many among people who do not believe in meeting their Lord.10 (8)

أَوَلَمْ يَسِيْرُوْا فِیْ الْأَرْضِ فَيَنظُرُوْا كَيْفَ كَانَ عَاقِبَةُ الَّذِيْنَ مِنْ قَبْلِهِمْ كَانُوْا أَشَدَّ مِنْهُمْ قُوَّةً وَّأَثَارُوا الْأَرْضَ وَعَمَرُوْهَا أَكْثَرَ مِمَّا عَمَرُوْهَا وَجَآءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِنْ كَانُوْا أَنْفُسَهُمْ يَظْلِمُوْنَ. ثُمَّ كَانَ عَاقِبَةَ الَّذِيْنَ أَسَآؤُوا السُّوأَى أَنْ كَذَّبُوْا بِآيَاتِ اللَّهِ وَكَانُوْا بِهَا يَسْتَهْزِؤُوْن.

Have they not roamed about in the land so that they could have seen the fate of the people who lived before them [by their very eyes?]11 They were far mightier than they. They cultivated lands widely [to make them productive] and had populated the earth far more than what these people did, and their prophets had come to them with veritable signs [but they did not believe and were punished]. Then it was not God Who was unjust to them; in fact, they themselves were being unjust to their souls. Then evil ultimately was the fate of evil doers because they denied God’s revelations12 and made fun of them. (9-10)

اللَّهُ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيْدُهُ ثُمَّ إِلَيْهِ تُرْجَعُوْنَ. وَيَوْمَ تَقُوْمُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُوْنَ. وَلَمْ يَكُنْ لَّهُم مِّنْ شُرَكَآئِهِمْ شُفَعَاء وَكَانُوْا بِشُرَكَآئِهِمْ كَافِرِيْنَ.

It is God Who brings the Creation into being. [It is not the slightest difficult for Him]. Then it He Who He will create it again in this manner; then you will be returned to Him13 and the Day the Hereafter arrives, on that Day the wrongdoers will be wonderstruck in despair. [You will see that] none among the partners they associated is there to intercede for them and they have rejected these partners.14 (11-13)

وَيَوْمَ تَقُوْمُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُوْنَ. فَأَمَّا الَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِیْ رَوْضَةٍ يُحْبَرُوْنَ. وَأَمَّا الَّذِيْنَ كَفَرُوْا وَكَذَّبُوْا بِآيَاتِنَا وَلِقَآءِ الْآخِرَةِ فَأُوْلَئِكَ فِی الْعَذَابِ مُحْضَرُوْنَ. فَسُبْحَانَ اللَّهِ حِيْنَ تُمْسُوْنَ وَحِيْنَ تُصْبِحُوْنَ. وَلَهُ الْحَمْدُ فِی السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِيْنَ تُظْهِرُوْنَ.

And the day, this Hereafter ensues, on that day people will be categorized.15 Then those who accepted faith and would have done righteous deeds, they will be placed in a grand orchard16 happy and joyous. And those who denied and rejected Our revelations and the meeting of the Hereafter, it is they who will be seized in torment. So glorify God17 when you enter evening18 and when you enter morning – He is being praised in the heavens19 – and at the time of ‘isha also20 and when you enter the zuhr time. (14-18)

يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْیِ الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُوْنَ. وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّنْ تُرَابٍ ثُمَّ إِذَا أَنْتُمْ بَشَرٌ تَنْتَشِرُوْنَ. وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوْا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَّوَدَّةً وَرَحْمَةً إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُوْنَ. وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّلْعَالِمِيْنَ. وَمِنْ آيَاتِهِ مَنَامُكُمْ بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُمْ مِّنْ فَضْلِهِ إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَسْمَعُوْنَ. وَمِنْ آيَاتِهِ يُرِيْكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَّيُنَزِّلُ مِنَ السَّمَآءِ مَآءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُوْنَ. وَمِنْ آيَاتِهِ أَنْ تَقُوْمَ السَّمَآءُ وَالْأَرْضُ بِأَمْرِهِ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِّنَ الْأَرْضِ إِذَا أَنْتُمْ تَخْرُجُوْنَ. وَلَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ كُلٌّ لَّهُ قَانِتُوْنَ. وَهُوَ الَّذِیْ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ وَلَهُ الْمَثَلُ الْأَعْلَى فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيْزُ الْحَكِيْمُ.

[You wonder how this will happen. Do you not see that] He takes out the living from the dead and the dead from the living,21 and makes the land lush green after it dies.22 In a similar way, you too will be taken out. And from among His signs is this also that He has created you from clay; then before long you grow into human beings and spread out [in the land.]23 And from among His signs is also that He has made your pairs from your own species so that you can receive comfort from them and has created love and affection between you.24 There certainly are great signs in this for those who reflect.25 The creation of the heavens and the earth and the diversity in your languages and colours is also from among His signs. In it, there certainly are many signs for those endowed with knowledge.26 In a similar way, your sleeping by night and day and finding His bounty27 are also among His signs. Surely, there are many signs in this for people who listen [from the ears of their hearts.]28 And from among His signs is also that He shows you flashes of lightning which produce fear and hope also29 and rains down water from the heavens. Then He enlivens the land from it after it dies.30 Surely, there are many signs in this for those who use their intellect. And from among His signs is also that the heavens and the earth exist because of His command.31 Then when only once He will summon you to come out from the earth, you will come out as soon as you hear it.32 Whatever are in the heavens and the earth belong to Him; all are obedient to Him only. It is He Who brings the Creation into being; then it is He Who will create it again and this is easier from Him.33 The highest attribute34 in the heavens and the earth is His and He alone is mighty and wise.35 (19-27)

ضَرَبَ لَكُمْ مَّثَلًا مِّنْ أَنفُسِكُمْ هَلْ لَّكُمْ مِّنْ مَّا مَلَكَتْ أَيْمَانُكُمْ مِّنْ شُرَكَآءَ فِیْ مَا رَزَقْنَاكُمْ فَأَنْتُمْ فِيْهِ سَوَآءٌ تَخَافُوْنَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُوْنَ. بَلِ اتَّبَعَ الَّذِيْنَ ظَلَمُوْا أَهْوَآءَهُم بِغَيْرِ عِلْمٍ فَمَنْ يَّهْدِیْ مَنْ أَضَلَّ اللَّهُ وَمَا لَهُمْ مِّنْ نَّاصِرِيْنَ.

[It is a matter of wonder that in spite of this you associate partners with Him.] God has stated an example drawn from your own selves. [Tell us:] The sustenance We have blessed you with, do some of your slaves also have a share in it so that you and they would have become equal in them and the way you give regard to your own people you give them the same regard as well?36 In this way do We explain Our verses for those who use their intellect. But when will they use their intellect; in fact, [such is the situation of] these wrongdoers that they are following their imagination without any proof. Then who can guide those who have been led astray by God?37 They have no helper now?38 (28-29)

فَأَقِمْ وَجْهَكَ لِلدِّيْنِ حَنِيْفًا فِطْرَةَ اللَّهِ الَّتِیْ فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيْلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّيْنُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ. مُنِيبِيْنَ إِلَيْهِ وَاتَّقُوْهُ وَأَقِيمُوْا الصَّلَاةَ وَلَا تَكُوْنُوْا مِنَ الْمُشْرِكِيْنَ. مِنَ الَّذِيْنَ فَرَّقُوْا دِيْنَهُمْ وَكَانُوْا شِيَعًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُوْنَ.

So, [now that these facts have become evident] following one God39 continue to point your face [like your father Abraham] towards his religion.40 Follow the nature41 created by God [O Prophet!] on which He has created people.42 This nature created by God cannot be changed.43 This only is the straight religion44 but most people know not. [Follow it] by turning towards God all of you and keep fearing Him and be diligent in the prayer45 and be not among the idolaters – the idolaters who created divisions in their religion and became divided into factions. Each faction is engrossed in what it has.46 (30-32)

وَإِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُمْ مُّنِيبِيْنَ إِلَيْهِ ثُمَّ إِذَآ أَذَاقَهُمْ مِّنْهُ رَحْمَةً إِذَا فَرِيْقٌ مِّنْهُمْ بِرَبِّهِمْ يُشْرِكُوْنَ. لِيَكْفُرُوْا بِمَآ آتَيْنَاهُمْ فَتَمَتَّعُوْا فَسَوْفَ تَعْلَمُوْنَ. أَمْ أَنْزَلْنَا عَلَيْهِمْ سُلْطَانًا فَهُوَ يَتَكَلَّمُ بِمَا كَانُوْا بِهِ يُشْرِكُوْنَ.

Such are people that when they are afflicted with some calamity they start calling God by turning themselves to Him. Then when He makes them taste mercy from Himself, then one group from among them suddenly starts associating partners with their Lord so that whatever We have given them, they show ingratitude to it.47 So, taste pleasure for a few days; then soon you will come to know. Ask them: “Have they ascribed partners to God without any basis or have We also revealed an argument that what they associate with God it is bearing witness to it?”48 (33-35) 

وَإِذَآ أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ. أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاء وَيَقْدِرُ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ.

[Then not only this] when We make people taste mercy, then [instead of being grateful] they show conceit on it and because of what their hands have sent forward, if they are afflicted with some difficulty, they immediately become disappointed.49 Do they not see that God gives abundant sustenance to whomsoever He wishes and constricts it for whomsoever He wishes? Indeed, there are many signs in this for those who believe.50 (36-37)

فَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِيْنَ وَابْنَ السَّبِيلِ ذَلِكَ خَيْرٌ لِّلَّذِيْنَ يُرِيْدُوْنَ وَجْهَ اللَّهِ وَأُوْلَئِكَ هُمُ الْمُفْلِحُوْنَ. وَمَآ آتَيْتُمْ مِّنْ رِّبًا لِّيَرْبُوَ فِیْ أَمْوَالِ النَّاسِ فَلَا يَرْبُوْ عِنْدَ اللَّهِ وَمَآ آتَيْتُمْ مِّنْ زَكَاةٍ تُرِيْدُوْنَ وَجْهَ اللَّهِ فَأُوْلَئِكَ هُمُ الْمُضْعِفُوْنَ.

So, [if you have abundant sustenance,] give the due to the next of kin, the needy and traveler.51 This is better for those who want to please God and it is they who will succeed [in the Hereafter.] This interest-based loan52 which you give that it may increase by being included in the wealth of others, then it does not increase with God53 and the charity54 you give to please God through it, then it is they that give it who increase their wealth with God.55 (38-39)

اللَّهُ الَّذِیْ خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيْتُكُمْ ثُمَّ يُحْيِيْكُمْ هَلْ مِنْ شُرَكَآئِكُمْ مَّنْ يَّفْعَلُ مِنْ ذَلِكُمْ مِّنْ شَيْءٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُوْنَ. ظَهَرَ الْفَسَادُ فِی الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِی النَّاسِ لِيُذِيْقَهُم بَعْضَ الَّذِیْ عَمِلُوْا لَعَلَّهُمْ يَرْجِعُوْنَ.

[People of the Quraysh!] It is God Who has created you; then given you sustenance; then He gives you death; then He will raise you to life again. Is there also anyone who you associate with God who does any of these tasks?56 He is exalted and beyond all the things they associate with Him.57 [Have you not seen that] disorder58 has ensued in the land and the sea59 because of what people have earned from their hands. [This is inviting God] that He make them taste the flavour of some of their misdeeds so that they pay heed.60 (40-41)

قُلْ سِيْرُوْا فِی الْأَرْضِ فَانْظُرُوْا كَيْفَ كَانَ عَاقِبَةُ الَّذِيْنَ مِنْ قَبْلُ كَانَ أَكْثَرُهُمْ مُّشْرِكِيْنَ.

[For this reason, be on guard; God’s messenger has come to you.] Tell them: “Roam about in the land and see that [after conclusive communication of the truth from the messengers] what fate previous people met. Most of them were polytheists [like you.]” (42)

فَأَقِمْ وَجْهَكَ لِلدِّيْنِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَأْتِیَ يَوْمٌ لَّا مَرَدَّ لَهُ مِنَ اللَّهِ يَوْمَئِذٍ يَصَّدَّعُوْنَ. مَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ وَمَنْ عَمِلَ صَالِحًا فَلِأَنفُسِهِمْ يَمْهَدُوْنَ. لِيَجْزِیَ الَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ مِنْ فَضْلِهِ إِنَّهُ لَا يُحِبُّ الْكَافِرِيْنَ.

So, [if they do not pay heed, do not care about them O Messenger! And] keep straight your face towards the upright religion before a day arrives from God which cannot be averted. On that day, people will be separated from one another.61 He who denied,62 then he will bear the evil consequence of his denial and those who did righteous deeds, he will only facilitate his own path. This will happen so that those who have accepted faith and have done righteous deeds, God rewards them out of His grace.63 In reality, God does not like disbelievers.64 (43-45)

وَمِنْ آيَاتِهِ أَن يُّرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ وَّلِيُذِيقَكُمْ مِّنْ رَّحْمَتِهِ وَلِتَجْرِیَ الْفُلْكُ بِأَمْرِهِ وَلِتَبْتَغُوْا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُوْنَ.

Among His signs are also that He sends winds as glad tidings [for the rain of mercy] and sends them so that He may let you taste the flavour of His mercy and so that these ships sail [with the help of these winds] at His behest and so that you become seekers of His bounty and so that you may be grateful. (46)

وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ رُسُلًا إِلَى قَوْمِهِمْ فَجَآؤُوْهُمْ بِالْبَيِّنَاتِ فَانْتَقَمْنَا مِنَ الَّذِيْنَ أَجْرَمُوا وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِيْنَ. اللَّهُ الَّذِیْ يُرْسِلُ الرِّيَاحَ فَتُثِيْرُ سَحَابًا فَيَبْسُطُهُ فِی السَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ فَإِذَا أَصَابَ بِهِ مَنْ يَّشَآءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُوْنَ. وَإِنْ كَانُوْا مِنْ قَبْلِ أَن يُّنَزَّلَ عَلَيْهِم مِّنْ قَبْلِهِ لَمُبْلِسِيْنَ. فَانْظُرْ إِلَى آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا إِنَّ ذَلِكَ لَمُحْيِي الْمَوْتَى وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ.

[In a similar way, will come Our help.] Before you also, We had sent messengers to their nations. Then they came to them with veritable signs; so We took revenge from the wrongdoers [for denying them] and it was incumbent upon Us to help the believers.65 [In reality,] it is God Who sends the winds of mercy; then they bring forth the clouds; then God spreads them in whatever way He wants in the sky and arranges them in layers. Then you see rain pouring down from them. Then when He rains it down upon whomsoever of His servants He chooses, they suddenly become happy though prior to their descent on them, before this happiness they had totally lost hope. So [you too rest assured66 and] observe these signs of God’s mercy how He enlivens the land after it dies. Indeed, it is He Who brings the dead back to life and He has power over all things.67 (47-50)

وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَّظَلُّوْا مِنْ بَعْدِهِ يَكْفُرُوْنَ. فَإِنَّكَ لَا تُسْمِعُ الْمَوْتَى وَلَا تُسْمِعُ الصُّمَّ الدُّعَآءَ إِذَا وَلَّوْا مُدْبِرِيْنَ. وَمَآ أَنْتَ بِهَادِیْ الْعُمْيِ عَنْ ضَلَالَتِهِمْ إِنْ تُسْمِعُ إِلَّا مَنْ يُّؤْمِنُ بِآيَاتِنَا فَهُمْ مُّسْلِمُوْنَ.

[Such is the attitude of these people!] If We send a second wind, and they see their crops68 turn yellow, then after this they will end up as disbelievers.69 So, you cannot make the dead listen nor let your call reach the deaf, when after turning their back they walk away.70 And nor can you turn away the blind from their error to show them the right path.71 You can make only those listen who believe in Our signs.72 So, it is they who will be the obedient. (51-53)

اللَّهُ الَّذِیْ خَلَقَكُمْ مِّنْ ضَعْفٍ ثُمَّ جَعَلَ مِنْ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفًا وَّشَيْبَةً يَخْلُقُ مَا يَشَآءُ وَهُوَ الْعَلِيْمُ الْقَدِيْرُ.

 [On what do they show conceit? In reality,] it is God Who created all of you weak; then after weakness gave strength; then gave weakness and old age after strength. He creates whatsoever He desires and it is He Who is all-knowledgeable and powerful. (54)

وَيَوْمَ تَقُوْمُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُوْنَ مَا لَبِثُوْا غَيْرَ سَاعَةٍ كَذَلِكَ كَانُوْا يُؤْفَكُوْنَ. وَقَالَ الَّذِيْنَ أُوْتُوا الْعِلْمَ وَالْإِيمَانَ لَقَدْ لَبِثْتُمْ فِیْ كِتَابِ اللَّهِ إِلَى يَوْمِ الْبَعْثِ فَهَذَا يَوْمُ الْبَعْثِ وَلَكِنَّكُمْ كُنْتُمْ لَا تَعْلَمُوْنَ. فَيَوْمَئِذٍ لَّا يَنْفَعُ الَّذِيْنَ ظَلَمُوْا مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُوْنَ.

[What they are regarding as far off] the day the Hereafter arrives, these wrongdoers will swear oaths and say: “We did not stay in our graves for more than a while.” In this manner were they continued to be led away. On the other hand, those who were endowed with knowledge and faith will say: “In the record of God, you have remained till the Day of Judgement; so this is the Day of Judgement, but you did not know.” Then on that day neither the apology of the unjust will be of any benefit to them nor will they be given the opportunity to please God. (55-57)

وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِیْ هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ وَلَئِن جِئْتَهُمْ بِآيَةٍ لَّيَقُولَنَّ الَّذِيْنَ كَفَرُوْا إِنْ أَنْتُمْ إِلَّا مُبْطِلُوْنَ. كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى قُلُوْبِ الَّذِيْنَ لَا يَعْلَمُوْنَ. فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَا يَسْتَخِفَّنَّكَ الَّذِيْنَ لَا يُوقِنُوْنَ.

[They ask for a sign.] We have mentioned in this Qur’an examples of all sorts [and they alone are sufficient]. Whichever sign you bring them, those who have decided to deny will only say: “You people are absolute liars.” In this way, does God seal the hearts of those who do not want to know. So, [O Prophet!] be steadfast. Indeed, God’s promise is true and [be informed that] these people who do not believe in His promises should not the slightest succeed in reducing your substance. (58-60)

(Translated by Dr Shehzad Saleem)

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

2. The actual words are: اَدۡنَی الۡاَرۡضِ. Here they refer to Syria and Palestine which were situated immediately adjacent to Arabia. At the birth of Muhammad (sws), there existed two great empires: the Christian Roman Empire and the Magian Persian Empire. Both were persistent adversaries of one another. In 603 AD, the Persians attacked the Romans on the lame pretext of stifling a rebellion. After this, the Romans suffered one defeat after another until in 616 AD a greater part of the Eastern Roman Empire including Jerusalem was subdued by the Persians. This was the sixth or seventh year of Muhammad’s prophethood. This prediction has been made by the Qur’an somewhere between 617 and 620 AD. Gibbon says that “No prophecy could be more distant from its accomplishment, since the first twelve years of Heraclius announced the approaching dissolution of the empire.” ((Edward Gibbon, The Decline and Fall of the Roman Empire, vol. 2 (New York: The Modern Library, n.d.), 788). The Qur’an has stressed that by the latest this prediction would be fulfilled in the next decade (بِضۡعِ سِنِیۡنَ). Thus, it was fulfilled precisely according to this announcement and in March 628 AD the Roman emperor returned to Constantinople with such splendour that four elephants were pulling his chariot and numerous people stood outside the city with lanterns and branches of olive to welcome back their hero.

It was in such an explicit nature and certain style that this prediction was made as an argument in favour of Muhammad’s prophethood. It is evident from historical narratives that because of their religious proximity with the Christians and the latter’s attitude towards them and with the message of the Qur’an, in particular in Abyssinia, Muslims naturally held sympathy for them. The Qur’an has assured them that they should not be aggrieved; their brethren of the People of the Book will soon become dominant. Moreover, this prediction will become a great proof of the prophethood in which they have professed faith. This is because none except God can give such news of the future in such an absolute and certain manner.

3. Ie., it will happen in accordance with the law which has been prescribed by God for the test of nations and their rise and fall. Thus He sees what attitude they adopt after becoming sovereign in a land and then passes His verdict accordingly.

4. Ie., it will be at the time when God’s help arrives for the Muslims who are now being harassed and they too will be happy and will rejoice at being delivered from the injustices and oppression of the Quraysh. Thus it is known that when in 624 AD the conquests of the Czar of Rome began, Muslims had not only become politically dominant in Madinah, but had also gained victory in the battle of Badr and destroyed the whole leadership of the Quraysh. Included in their joy must have been the word by word fulfilment of a great prophecy of a Book in which they believed and the ones who were closer to them in religion became victorious. From this, a little deliberation shows, the time frame of the glad tidings of the victory of the truth also becomes known exactly which has been mentioned at various places in the Qur’an.

5. Ie., since He is very merciful, whenever He assigns a mission of His to His people, He necessarily helps them. And with this, since He is also powerful, whenever He decides to help them, this decision is necessarily implemented. None can stop its implementation.

6. The word وَعْد is in the accusative in this verse, ie. وَعَدَ اللَّهُ ذَالِكَ وَعْدًا. It refers to the promise of help which has been mentioned earlier by the words بِنَصْرِاللهِ and as a result of which Muslims too would triumph over their enemies in the same way as the prediction for the victory of the Romans had been made. In verses 47 and 70 of this surah, this has been clarified.

7. Thus neither can they delve into the depth of circumstances to see the hand of God nor can they understand His laws of trials, reward and punishment and rise and fall of nations. Hence they are totally unaware of the Hereafter. 

8. Ie., not reflected by delving deep inside themselves with the desire to know the real truth. This is because when a person reflects in this manner, the truth necessarily becomes evident to him.

9. Ie., with a purpose and fate. Imam Amin Ahsan Islahi writes: 

So when everything has been created with a purpose and is also tied to a time period of existence, how can it be thought that human beings, who are clearly a superior creation of God, have been created without a purpose? This entails that a day come wherein human beings be held accountable for their deeds: if a person has done good deeds, he be rewarded and if he has done evil deeds, he suffer punishment for them. If this does not happen, it would mean that this universe is merely a place of entertainment and amusement and that human beings have been created without any purpose and will not be brought to account. This obviously is against the purposeful nature of this universe to which every object testifies. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 77)  

10. Mentioned here is the reason for being deprived from real knowledge: when a person is not prepared to think beyond this worldly life, he cannot become aware of the wisdom that relates to the reason for the creation of this universe.

11. This is a reference to the ‘Ād, the Thamud, the people of Lot (sws) and Madyan who continued to persist on their denial even after the truth had been conclusively conveyed to them by God’s messengers and were ultimately destroyed. After directing attention to the arguments found within human beings and those outside them, the Qur’an generally directs attention to the incidents of worldly reward and punishment which were faced by ancient nations of Arabia.

12. The actual words are: اَنۡ  کَذَّبُوۡا بِاٰیٰتِ اللّٰهِ. In them, a letter is suppressed before اَنۡ in accordance with linguistice principles of Arabic. Ie., لِأَنْ كَذَّبُوْا

13. Ie., they will not be returned towards their self-appointed deities but to the real God Who is their Creator.

14. The past tenses used in this verse are meant for to make a proposition a certainty. Imam Amin Ahsan Islahi writes: 

… This style is adopted to convey to the addressees that what they consider as improbable is presented before them by the speaker in the past tense as if the event has already taken place. The Qur’an has adopted this style at most places where the events of the Hereafter are depicted. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 79) 

15. This categorization is explained ahead. The implication is that the Hereafter will be a Day of distinguishing the truth from falsehood which will end all doubts and confusions of this world. This is because God has created it with a purpose (بِالْحَقِّ) and it has now culminated in the purpose in which it was meant to culminate.

16. The actual word is رَوْضَة. It is not defined and the reason for this is to express magnification. Ie., a grand orchard from among the orchards of Paradise.

17. Ie., they should acknowledge and declare the realites about God that have been mentioned earlier and declare Him above all defects, shortcomings and weaknesses which the idolaters ascribe to Him because of their polytheism and rejection of the Hereafter. The best form of this acknowledgement and declaration is the prayer

18. Ie., the ‘asr and the maghrib prayer.

19. In between the timings of the prayer, this parenthetical sentence occurs for warning and admonishment. Imam Amin Ahsan Islahi writes: 

... The implication is that this call to glorify Him is not an alien call; every part of the heavens and the earth is singing His praises. So those who worship someone other than God are not in harmony with the overall tune of the universe. However, those who glorify God and sing His praises are in harmony with it. Found in these words is also a ring of aloofness: the unfortunate people who do not glorify God and sing His praises should not think that there is any dearth in this regard. Every nook and corner of this universe resounds with God’s glorification and praise. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 80)  

20. The actual words is عَشِيِّ. It occurs in parallel to zuhr just as “evening” occurs in parallel to “morning.” Hence it should be interpreted to mean ‘isha instead of ‘asr. Why have these timings been prescribed for the prayer. Imam Amin Ahsan Islahi, has explained this. He writes: 

… The times which God has specified for expressing His glorification and praise are the ones in which a great sign appears. For example, the night passes into the day or the day into the night; the sun descends from the line of sight or the night darkens. Obviously, for a person who reflects, these times specially affect his heart and mind and shake and prod him to remember God at the time when at His behest such a great transformation takes place in the world. If this does not move a person, then it means he is a dull animal. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 80)  

21. Ie., gives death to the living and by blowing the breath of life into dead matter creates animal life, plant life and human life.

22. This is an example of taking out the living from the dead. The earth is totally dry and dead but a single downpour of rain makes life spring from every corner of it.

23. Ie., He created the material part of a human being through some dead elements found in clay, then blew spirit into it and this suddenly made it into a cognizant and intellectual being who possesses emotions and imagination. And now they are spreading in thousands and millions on the face of the earth.

24. Ie., He did not create merely one species of human beings; He in fact created them into two species and placed distinctive features in each. Then created such affinity for one another that they receive comfort from one another for which the emotions of love and affection are engendered between them to such an extent that they are naturally attracted to one another and makes them life long companions of one another who are mutually sympathetic and well-wishers of each other.

25. Ie., signs that this universe is not Godless nor has multiple gods. In fact, it has a single God Who is its sole creator, master and ruler. It is not the slightest difficult for Him that He create again just as He created the first time. Thus, He will necessarily re-create and all mankind will be held answerable to Him one day because this is a requisite of His justice and wisdom. Imam Amin Ahsan Islahi has explained this. He writes:

 The first clear sign in it is that God has created everything in pairs in this universe and each member of a pair complements its counterpart with regard to their basis of existence. This also indicates that this world also has a pair which is the Hereafter. It is together with the Hereafter that this world becomes meaningful.

The second sign in this is that our creator is very merciful and affectionate. If He placed the desire of a spouse in us, He also created her from our own species and also placed the emotions of love and sympathy between the two so that both spend their lives as two bodies having a single soul.

The third sign is that there exists great harmony in the opposing elements of this universe and an amazing accord to come together to fulfill a higher objective. This is a clear indication to the fact that this universe has one creator Who creates this harmony between these opposing elements.

The fourth sign is that people who think that this universe was created of its own accord are foolish. If it has evolved like this, then how can this harmony exist between opposing elements? This is clear evidence to a powerful and wise being governing this whole system on the basis of His wisdom and sagacity. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 85) 

26. Earlier, the words used were لِقَوْمٍ يَتَفَكَّرُوْنَ (those who reflect). Here it is said:  لِلْعَالِمِيْنَ(for those who have knowledge). The implication is that those who have true knowledge can detect unity in multiplicity in this universe and conformity and consonance between its diverse elements. And from here they reach the conclusion that the wise and powerful creator who has created this universe cannot do something purposeless. Hence it is essential that He bring about a day on which the good and bad fate of people is decided. Not only this, this observation also produces the conviction in them that the creator, master and ruler of the universe is one. Sharing His divinity cannot be imagined. Imam Amin Ahsan Islahi writes:  

… On the one hand is the unfathomable expanse of the heavens and on the other is the planet earth. The two are far apart yet such is the deep relationship between the two that no sane person can believe that both have been brought into existence by separate creators and are being governed by separate forces. On the contrary, the harmony between them vehemently bears evidence that a single powerful and wise creator is governing both and has harnessed them to achieve a single objective. In a similar way, if the world of human beings is deliberated upon, it will be seen that whole nations have different languages and each person has a different accent and there exist people of different colours as well. However, in spite of this diversity, no sane person can claim that people of a certain language and accent are the creatures of one God and other people are the creatures of another God: every wise person knows that a single creator has brought all of them into existence. It is merely the profound nature of His creative skill that He has created every single person in a different mold with a different voice. No two people are alike among the billions found on this planet. Each has different colours, heights and features. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 86)  

27. The actual words are: مَنَامُكُم بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُم مِّن فَضْلِهِ Here the words ابْتِغَاؤُكُم مِّن فَضْلِهِ are co-ordinated to مَنَامُكُم ie., sleeping by night and finding God’s bounty by day. Examples of this style exist at other instances as well.

28. I.e., if they hear, they also try to understand. It is stated that if for all the things they just reflect on how their Creator has distributed the need of sleep and rest for a human body and struggle for livelihood between night and day. In this way, He has brought them in consonance and conformity with their environment with great affection and mercy. Is this phenomenon not clearly pointing to the existence of a merciful and benevolent Lord? Can even after this a human being say that all this has taken place accidentally or can more than one god be imagined in it or can it be that the creator of this universe will let it end without any purpose? A little deliberation shows that found in it is a kind of sarcasm for the addressees that even if they hear, they do not try to understand it. On the contrary, they launch an attack against it while being blind and deaf.

29. Ie., by its very existence teaches them that favours and torments, all are in God’s hands and He has full power to reward and punish people and for this He can change any of His favours into a torment and a torment into a favour.

30. These are the details of the reasoning mentioned earlier by the words: يُحْيِ الاَرْضَ بَعْدَ مَوْتِهَا (enlivens the earth after its death).

31. No reasoning is required for this because if they are able to hear, then the stars, the sun, the moon and their earth which move in this unfathomable universe speak out to them that they are intact because of the being who can keep them intact and are moving by the force of a mover.

32. Ie., there will be no need to call again. An amazing manifestation and grand manner of God’s power and wisdom can be witnessed by them in the existence and sustenance of the heavens and the earth. This is enough to tell them that if He calls out only once, it is not possible that the earth defy His order or the heavens have the audacity to even slightly deviate from it. This is explained ahead.

33. The implication is that they regard recreation to be improbable after witnessing the marvels of the first creation every second? If there was any difficulty, it was in the first creation. Recreation has to be easier in all circumstances.

34. The actual words are: الۡمَثَلُ  الۡاَعۡلٰی. This is because we can only understand God’s attributes in analogy with our own attributes. Our intellect cannot grasp their reality. Thus the words used for them are in fact مَثَل (example). What at most can be said is that their highest connotation should be understood for the Almighty.

35. Ie., in the heavens and the earth, only He is worthy of all high attributes. None can share them with Him. Hence He is the most exalted and an embodiment of wisdom in all His intentions. Imam Amin Ahsan Islahi writes: 

... The implication is that no task is difficult for Him. Nothing except His wisdom intervenes in His intention. There is no one in the whole universe who is a peer to His attributes. It self-evidently emanates from this that when there is no one who can match Him in His attributes, no one should be regarded as His match in the obligations human beings owe to Him. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 89) 

36. This argument is similar to the one stated at another place by saying that they ascribe daughters to God whereas they feel shame if daughters are ascribed to them. Thus it is stated that notwithstanding the arguments found in the world inside a human being and the one outside him as well in human intellect and nature that negate polytheism, they should only reflect on how they can accept a partnership  in God which they do not like for themselves? Don’t they think that this is an open contradiction? How do they tolerate the fact that their slaves cannot be their partners in their wealth, assets and status yet God’s creatures and servants can become God’s partners in His divinity?

37. Ie., led them astray according to His law in that those who insist on their error and deviance are led by God to the path they want to follow.

38. Ie., neither do they have any helper in this world to bring them out of error nor is there any possibility that anyone will be there to save them from an evil fate in the next world. They will now spend their life in this nonsensical way.

39. The actual word is: حَنِيْفًا. It is used in the Qur’an for sole devotion and dedication the best example of which was set by Abraham (sws).

40. Though the Prophet (sws) is addressed in the verse, yet by using the plural while expressing state and while addressing people, it has been made evident by the Qur’an that all Muslims are addressed through the Prophet (sws).

41. The word فِطْرَتْ occurs in the accusative from the verb which is evident from the previous sentence. The Qur’an has not expressed it. The reason for this is to direct all attention to the object (maf‘ul).

42. The implication is that this religion is not an external thing which they are being burdened with. It is an expression of their exact nature. If they differ with it, they will differ with themselves and deprive themselves of the treasure hidden within them. Imam Amin Ahsan Islahi writes:

… It is evident from this verse that wrong are the philosophers who say that the nature of a human being is like a clean slate and that it is the environment he lives in and the traditions that he is exposed to that make him what he becomes. God has created man in the best of moulds with the best of natures. He has granted him the awareness of good and evil and the cognizance of right and wrong. At the same time, God has also given him the urge to adopt what is right and shun what is wrong. However, this nature of a human being is not like the instinct of animals from which they cannot deviate. A person has the power of free will as well. For this reason, at times, a person is so blinded by the love of this world and his own desires that in spite of knowing what is right and what is wrong, he goes after the wrong and in fact invents pretexts in his favour. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 94) 

Prophets of God provide details of this very nature and elucidate all its implications and consequences. It is for this reason that the Qur’an has used the words ذِكْر and ذِكْرى for itself. The purport is that it reminds people of the realities which are found in themselves but which they have forgotten.

43. The actual words are: لَا تَبۡدِیۡلَ لِخَلۡقِ اللّٰهِ. The negation in it is a negation of exhortation and the word خَلْقَ refers to the nature which is mentioned earlier. Imam Amin Ahsan Islahi writes:

The implication is that it is not permissible to change the nature created by God. He is the Creator of everything. No one can know better than Him the purpose and objective of His creatures and hence none can be entitled to change anything created by Him. If a person dares do such a thing, it will mean that he claims that he can improve something created by God – which obviously is an absurd thought. It is much like placing the eyes that God has placed near the forehead at the back of the neck or at the foot of a person. It is like a woman – who God has made a woman – trying to become a man or vice versa. Such unbecoming efforts are bound to end in failures. Same is the case with the religion of nature. It is on the concepts of this religion which the Almighty has ingrained in a person that his well-being in this world and success in the next depends. If people deviate from it, they will deviate from the straight path. The necessary consequence of this is that his worldly and religious life will be ruined even if this deviation is made with the help of tall claims from science and other disciplines of knowledge.  (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 95) 

44. The implication is that it has no deviations and divergences. This is the path that leads a person straight to God via a very short route.

45. Mentioned here are the requisites of the dedication and devotion mentioned earlier: it needs a humble and penitent heart, abiding by the bounds of God and diligence in the prayer also which guards all these things.

46. These details bring the discourse in line with the circumstances of those times because the direction of address is towards the Quraysh who had divided the religion of Abraham into factions by becoming incriminated with idolatory and instead of one God ended up making hundreds. The consequence of this was that the followers of each god with their distinctive features became separate factions. Here Muslims are addressed but the purpose is to express aversion to the Quraysh.

47. Besides expressing sorrow on the situation of people, attention is also directed here to a very significant argument of monotheism. Imam Amin Ahsan Islahi writes:  

… When a person is really in need and is helpless, he leaves all other means and sources as well as his self-invented deities, and with full devotion turns to God. As soon as he finds relief and comfort, he once again resorts to the same misdoings he was formerly guilty of. It is evident from this that the real reason of polytheism is indifference. When a person is awakened from this indifference because of some warning, he begins to see the reality; when the situation changes, he returns to his state of indifference.  (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 97) 

48. Here, at the end, the Quraysh are given a warning in which, a little deliberation shows, sarcasm, humiliation, anger and fury – all are found together.

49. Both favour and torment are trials of God and every good or bad person passes through them in some form or the other. However, the words بِمَا قَدَّمَتْ أَيْدِيهِمْ occur in the verse with torment because the insinuation is towards the Quraysh who are actually warned. Today they are showing conceit on the favour God has given them but tomorrow they will raise a hue and cry if they are seized because of their misdeeds.

50. Ie., signs that everything is in God’s control and whatever happens in this world is for the purpose of trial and test. Thus a person should only adopt two attitudes: if he is blessed with favour, he should be patient and if he is faced with some calamity, he must show steadfastness. The fountainhead of all high attributes of a human being are these two attributes. When he is deprived of them, he starts doing what these people are doing now.

51. Ie., the due which has always been prescribed by God. This is because if this is not given they will be regarded as guilty of usurpation of rights before God and their wealth will become a source of destruction for them. Here the way to express gratitude, to which they were urged earlier, is pointed out.

52. The actual word is: رِبًا. It is used according to the principle تسمية الشئ بما يئول إليه (naming something by its consequence) ie., the wealth which will earn interest.

53. I.e., it does increase in this world and they earn twenty from ten and hundred from twenty; however, it has no value before God; on the contrary, it becomes a source of their ruin because he who makes it increase does so by oppressing people.

54. The actual word is: زَكَواة. However, since it is not defined, it should be interpreted to mean charity in general and not as a term.

55. This is a reference to the promise made by God with those who spend in charity: He will reward them so abundantly for it that they will be satiated to the full. Evident from this, a little deliberation shows, is that at times to attain the gains of the Hereafter, benefits of this world need to be forsaken. However, this is not an unprofitable deed because this meager world has no weight against the kingdom of God. At the same time, this too has been made clear that in those times loans were generally given for business and trade purposes and in this way according to the words of the Qur’an increased by being included in other people’s wealth. It is obvious that loans which are given to fulfill the needs of the poor cannot be referred to in these words.

Imam Amin Ahsan Islahi has directed our attention to another aspect also. He writes: 

… If one reflects on this verse, it becomes evident that God has compared the wealth of an interest-charger to an ox that grows fat by grazing in the lands of others. There is no blessing in such wealth. Only the wealth which grows by grazing in its own field and then is expended to please God and to fulfill rights carries any blessing. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 99) 

56. The implication is that when God is the only being worthy of worship, it is He Who gives death and life and creates and gives sustenance, on whose basis are they showing conceit and who will be of avail to them if He decides to seize them?

57. What was said earlier was directly addressed. This sentence switches to indirect address. It means that as if while talking the speaker has turned his face away from the addressees.

58. The war and enmity between Rome and Persia mentioned earlier in the surah is referred to here. Such disorder has ensued in human history from time to time. In recent times, the first and second world wars are its example. It ensues when the vested interests of people and the desire to dominate others makes them totally disregard ethical principles and instead of justice and fairness they resort to oppression and injustice.

59. These words are meant to comprehensively cover all places, the way we say expressions like, day and night and morning and evening.

60. It is in the Hereafter that people will taste the flavour of all their misdeeds but at times some of their misdeeds are punished in this world. The purpose is to warn people so that they turn to their Lord before the reward and punishment of the Hereafter.

61. Ie., everyone will be scattered and none will be of avail to any other.

62. Ie., none other will bear his burden.

63. This is the real purpose of the Day of Judgement. It will come so that those who believe are rewarded for their faith and deeds. Punishing those who do not believe is not the real purpose; it is the necessary consequence. Moreover, the Almighty will not reward people on the measure of their deeds but on the measure of His own grace and in the words of Imam Amin Ahsan Islahi such is God’s grace that we cannot imagine its extent on the basis of our own measures.

64. This is an expression of God’s intense hate and aversion. The implication is that since God does not like them, He also does not care what fate they reach and in which place of Hell they fall.

65. It has been mentioned at several instances in this exegesis that this is the established practice of God regarding His messengers and their followers.

66. Because this majesty of mercy will soon appear for them.

67. The earlier verses mentioned glad tidings of success in this world. Now, mention has also been made of the manifestation of God’s mercy in the Hereafter. Imam Amin Ahsan Islahi writes: 

… The implication is that the Prophet (sws) should ignore this foolish notion of the disbelievers as per which they deny the Hereafter and regard it to be a mere thought; this great mercy of God will manifest itself and on that day his opponents will realize their wretchedness. It is evident from the Qur’an that the Hereafter is actually a necessary consequence of God’s attribute of mercy and its real purpose would be to reward the believers for their sacrifices and selfless behaviour. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 108) 

68. In the actual text, a pronoun occurs whose antecedent is apparent from the sentence يُحْيِ الاَرضَ بَعْدَ مُوتِهَا ie. Or words to the effect زَرْع  which is in harmony with مُصْفَرًّا.

69. The implication is that the Prophet (sws) should not expect any good from them. Neither do they find in themselves the urge to show gratitude on favours nor are they steadfast on calamities. His words cannot pierce the hearts of such people.

70. Ie., it can be expected from the deaf to listen and understand something; however, what can be expected from those who are deaf and are also running away on their heels.

71. The actual words are:  وَمَا أَنتَ بِهَادِي الْعُمْيِ عَن ضَلَالَتِهِمْ. The letter عَن here evidences that the word “guidance” here encompasses “turning away” or a similar expression.

72. These refer to the signs found within a person and those around him which have been mentioned in detail earlier. Imam Amin Ahsan Islahi writes: 

… In other words, the Prophet (sws) is being told that his words can only influence those who believe in the signs of God’s power, mercy and justice that are spread far and wide around them. There is simply no use inviting those who do not believe in these signs. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 109)