بسم الله الرحمن الرحيم

حم . عسق . كَذَلِكَ يُوحِي إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ اللَّهُ الْعَزِيزُ الْحَكِيمُ . لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَهُوَ الْعَلِيُّ الْعَظِيمُ . تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِن فَوْقِهِنَّ وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِي الْأَرْضِ أَلَا إِنَّ اللَّهَ هُوَ الْغَفُورُ الرَّحِيمُ . وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَولِيَاء اللَّهُ حَفِيظٌ عَلَيْهِمْ وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ .

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

This is Surah Ha Mim ‘Ayn Sin Qaf.1 God, the Dominant and the Wise,2 sends revelations to you in this manner and to those before you also He has been sending revelations in the same manner [with the same content and in the same way.]3 Whatever is in the heavens and in the earth belongs to Him and He is Exalted and Great.4 It is as if the heavens will almost split apart from above them [because of His awe] and angels, they [because of fear for their] Lord glorify5 Him while extolling Him and pray for the forgiveness of the inhabitants of the earth.6 Listen! In reality, only God is Forgiving and Merciful. In spite of this, those who have set up other guardians besides Him, God watches over them7 and [O Prophet!] You have not been made accountable for them.8 (1-6)

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ .

 In the same manner [as stated,] We have revealed to you an Arabic Qur’an9 so that you can warn10 the dwellers of Makkah11 and those who live in its whereabouts, warning them especially of the day which is a day in which all will be gathered, in the advent of which there is no doubt. On that day, one group shall be in Paradise and one in Hell. (7)

وَلَوْ شَاء اللَّهُ لَجَعَلَهُمْ أُمَّةً وَاحِدَةً وَلَكِن يُدْخِلُ مَن يَشَاء فِي رَحْمَتِهِ وَالظَّالِمُونَ مَا لَهُم مِّن وَلِيٍّ وَلَا نَصِيرٍ . أَمِ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاء فَاللَّهُ هُوَ الْوَلِيُّ وَهُوَ يُحْيِي المَوْتَى وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ . وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ذَلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ .

[You do not have any responsibility beyond this.] Had God wanted, He would have made all of them as one community [but He has given people the freedom to exercise their will; so, now] He admits into His mercy whomsoever He wishes [according to His law12] and as for those who are unjust to their souls, they will neither have any guardian nor any helper. Have these people set up other guardians besides God? So, they should keep in mind that only God is the guardian; it is only He Who will bring the dead back to life and [this is not the slightest difficult for Him;] He has power over all things. In13 whichever things you have any differences [whether it is monotheism or the hereafter,] its decision rests with God. He only is my Lord. I have put my trust in Him alone and I turn to Him only. (8-10)

فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا يَذْرَؤُكُمْ فِيهِ لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ . لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ يَبْسُطُ الرِّزْقَ لِمَن يَشَاء وَيَقْدِرُ إِنَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ .

It is He Who is the creator of the heavens and the earth. It is He Who has created your spouses for you from your species and also made pairs among beasts from their species. He cultivates you in this land.14 Nothing is like Him15 and He alone hears and sees.16 Only He has the keys of the heavens and the earth.17 He gives abundantly to whomsoever he wants to and sparingly to whomsoever He wants to. Indeed, He is aware of everything. (11-12)

شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَن يَشَاء وَيَهْدِي إِلَيْهِ مَن يُنِيبُ .

He has prescribed the same religion for you to which He guided Noah and whose revelation [O Prophet!] We have sent to you and whose directive We gave to Abraham, Moses, Jesus:18 “Adhere19 to this religion [in your lives] and do not create difference in it.”20 What you are calling these Idolaters to [that they should believe in one God] is weighing down heavily on them. God chooses whomsoever He intends to come towards Him21 but He shows the way that leads towards Him to only those who turn to Him. (13)

وَمَا تَفَرَّقُوا إِلَّا مِن بَعْدِ مَا جَاءهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ إِلَى أَجَلٍ مُّسَمًّى لَّقُضِيَ بَيْنَهُمْ وَإِنَّ الَّذِينَ أُورِثُوا الْكِتَابَ مِن بَعْدِهِمْ لَفِي شَكٍّ مِّنْهُ مُرِيبٍ .

 [And these people who believe in these messengers,] became divided after true knowledge had come to them merely because of malice and enmity among themselves. And had a prescribed time of respite already not fixed from your Lord, a verdict would have been passed between them at that very instant. [Then not only they,] those after them who [from God] were made inheritors of that Book, are afflicted with such doubt from that book that is very perplexing.22 (14)

فَلِذَلِكَ فَادْعُ وَاسْتَقِمْ كَمَا أُمِرْتَ وَلَا تَتَّبِعْ أَهْوَاءهُمْ وَقُلْ آمَنتُ بِمَا أَنزَلَ اللَّهُ مِن كِتَابٍ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ اللَّهُ رَبُّنَا وَرَبُّكُمْ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ اللَّهُ يَجْمَعُ بَيْنَنَا وَإِلَيْهِ الْمَصِيرُ .

So, [O Prophet!] Invite towards the very religion [which is the religion of all prophets] and the way in which you have been directed, firmly adhere to it and do not follow their desires23 and declare: Whichever Book God has revealed I believe in it, and I have been directed to judge fairly between you [about truth and falsehood. Bear in mind that] God alone is our Lord and yours also.24 [If you do not believe,] our deeds are for us and yours for you. There is no further need of any discussion between you and us. God shall gather all of us [on the Day of Judgement] and towards Him everyone has to go. (15)

وَالَّذِينَ يُحَاجُّونَ فِي اللَّهِ مِن بَعْدِ مَا اسْتُجِيبَ لَهُ حُجَّتُهُمْ دَاحِضَةٌ عِندَ رَبِّهِمْ وَعَلَيْهِمْ غَضَبٌ وَلَهُمْ عَذَابٌ شَدِيدٌ .

Those who are arguing about God [in order to prove that He has associates] after He has been believed [by them,25] their argument is going to fail totally before their Lord and for them is wrath and a severe torment. (16)

اللَّهُ الَّذِي أَنزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ قَرِيبٌ . يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ أَلَا إِنَّ الَّذِينَ يُمَارُونَ فِي السَّاعَةِ لَفِي ضَلَالٍ بَعِيدٍ .

It is God Who has revealed this Book of His with the decisive truth and [in this way in order to distinguish good and evil] sent down His scale. [If they want, they can benefit from it; otherwise,] what may you know that the Hour may be near. Only those people are asking to hasten it who do not believe in it.26 The believers dread it and know that it certainly is the truth. Listen! Those who are disputing about [an established fact like] the Day of Judgement, there is no doubt that they have gone far astray. (17-18)

اللَّهُ لَطِيفٌ بِعِبَادِهِ يَرْزُقُ مَن يَشَاء وَهُوَ الْقَوِيُّ العَزِيزُ . مَن كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِن نَّصِيبٍ .

[They are getting this respite because] God is very affectionate to His servants. [In spite of their disobedience,] He gives sustenance to whomsoever He wants and [these people should not feel secure because of this respite. This is because] He is very Powerful and Mighty.27 [People! Our law is that] he who wants the harvest of the Hereafter, We bless His harvest and also give him his share in the world,28 and he who desires the harvest of this world, We give to him [whatever We want to] from it, but [after this] he has no share in the Hereafter. (19-20)

أَمْ لَهُمْ شُرَكَاء شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ . تَرَى الظَّالِمِينَ مُشْفِقِينَ مِمَّا كَسَبُوا وَهُوَ وَاقِعٌ بِهِمْ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي رَوْضَاتِ الْجَنَّاتِ لَهُم مَّا يَشَاؤُونَ عِندَ رَبِّهِمْ ذَلِكَ هُوَ الْفَضْلُ الكَبِيرُ . ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ .

[The religion of God is the same which He has given through His prophets. Then] have these people set up some partners with God who have prescribed for them a religion which God has never allowed? [Such is this audacity that] had a decisive word not already been pronounced, a verdict would have been passed between them at that very instant. There is no doubt that for such unjust people there is a painful torment. You will see these unjust people [on that Day] that they would be fearing the consequences of their earning and they are destined to be inflicted by them. On the other hand, those who professed faith and would have done righteous deeds, they will be in orchards of Paradise.29 Whatever they desire will be available for them before their Lord. Supreme favour is in fact this. This is the thing whose glad tidings God is giving to His servants who accepted faith and did righteous deeds. Tell them [O Prophet!]: I am not asking any reward from you for this. I am only fulfilling the obligation I owe to my affection for the kindred.30 And say: A person who does a virtue, We shall increase His goodness for him in his virtue. There is no doubt that God is very Forgiving, one Who values.31 (21-23)

أَمْ يَقُولُونَ افْتَرَى عَلَى اللَّهِ كَذِبًا فَإِن يَشَأِ اللَّهُ يَخْتِمْ عَلَى قَلْبِكَ وَيَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ . وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ وَيَعْلَمُ مَا تَفْعَلُونَ .

Do they say that he has imputed falsehood to God? [Certainly not! It is entirely Our favour.] So, if God desires, He can seal your hearts [and if He wants He can continue this favour of His,32] whereas God is obliterating evil through His words and affirming the truth.33 Undoubtedly, God knows the secrets of hearts. [They should reach out to Him as] it is He Who accepts repentance of His servants and pardons their sins and knows whatever you do.34 (24-25)

وَيَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَيَزِيدُهُم مِّن فَضْلِهِ وَالْكَافِرُونَ لَهُمْ عَذَابٌ شَدِيدٌ .

Believers and those who do righteous deeds accept [His call] and [as its reward] He will increase His favour upon them. As for these disbelievers, for them is a stern torment. (26)

وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ وَلَكِن يُنَزِّلُ بِقَدَرٍ مَّا يَشَاء إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ . وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُوا وَيَنشُرُ رَحْمَتَهُ وَهُوَ الْوَلِيُّ الْحَمِيدُ .

[Whatever God has given them has become a trial for them.] Had God provided His sustenance in abundance to people, they would have wreaked havoc on the earth. But He sends down in a certain measure what He wants to because He is aware of His servants; He is watching over their affairs. In fact, it is He Who pours down rain on them after they lose hope and spreads His mercy [everywhere] and it is He Who is the guardian [of everyone] and has praiseworthy attributes. 35 (27-28)

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَابَّةٍ وَهُوَ عَلَى جَمْعِهِمْ إِذَا يَشَاء قَدِيرٌ .

[They should not regard His warning to be a joke.] The creation of the heavens and the earth is from among His signs and these living beings also which He has dispersed in both of them36 and He also has full power of gathering them when He will want to gather them. 37 (29)

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ . وَمَا أَنتُم بِمُعْجِزِينَ فِي الْأَرْضِ وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ .

[People! When you rebel against God,] whatever calamity strikes you [in this world] strikes you because of your misdeeds and He also forgoes many of your wrongdoings. [The reason for this is that you receive a reminder for it,] otherwise you cannot escape from His grasp anywhere on the face of this earth and there is neither any guardian for you against God nor any helper.38 (30-31)

وَمِنْ آيَاتِهِ الْجَوَارِ فِي الْبَحْرِ كَالْأَعْلَامِ . إِن يَشَأْ يُسْكِنِ الرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَى ظَهْرِهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ . أَوْ يُوبِقْهُنَّ بِمَا كَسَبُوا وَيَعْفُ عَن كَثِيرٍ . وَيَعْلَمَ الَّذِينَ يُجَادِلُونَ فِي آيَاتِنَا مَا لَهُم مِّن مَّحِيصٍ .

And ships as [tall] mountains that sail in the sea are also among His signs.39 If He wants, He can halt the wind; then they will remain stationed on the surface of the sea – in this, certainly are signs for everyone who is patient and grateful40 – Or He destroy their ships in retribution of their deeds and forgive many.41 Destroy them in order to take revenge from them and in order that those who are indulging in baseless arguments with Our revelations know42 that they have no place to escape. (32-35)

فَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى لِلَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ .

So, whatever you have been given [people!] is a trivial provision of the life of this world and whatever is with God is far better and lasting for those who have accepted faith and trust their Lord.43 (36)

وَالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ . وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ .

And those who abstain from major sins and open vulgarities44 and when they are overcome by anger such are these people that they forgive.45 And those who have responded to the invitation of their Lord and are diligent in the prayer46 and their system is based on their mutual consultation47 and spend [for our cause] from the sustenance We have blessed them with.48 (37-38)

وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ . وَجَزَاء سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ . وَلَمَنِ انتَصَرَ بَعْدَ ظُلْمِهِ فَأُوْلَئِكَ مَا عَلَيْهِم مِّن سَبِيلٍ . إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ أُوْلَئِكَ لَهُم عَذَابٌ أَلِيمٌ .

And those who take revenge only when they are oppressed;49 because the recompense of evil is the same evil.50 Then he who forgave and reformed matters, his reward rests with God. Indeed, God does not like the unjust.51 And take note that those who have been oppressed and they took revenge after it, then it is they who have no blame on them. Blame is on those only who are unjust and show rebelliousness in the land without any justification. It is these people for whom there is a painful torment. (39-42)

وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الْأُمُورِ .

However, those who show patience and forgive, then these indeed are the works that have been emphasized.52 (43)

وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِن وَلِيٍّ مِّن بَعْدِهِ وَتَرَى الظَّالِمِينَ لَمَّا رَأَوُا الْعَذَابَ يَقُولُونَ هَلْ إِلَى مَرَدٍّ مِّن سَبِيلٍ . وَتَرَاهُمْ يُعْرَضُونَ عَلَيْهَا خَاشِعِينَ مِنَ الذُّلِّ يَنظُرُونَ مِن طَرْفٍ خَفِيٍّ وَقَالَ الَّذِينَ آمَنُوا إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ أَلَا إِنَّ الظَّالِمِينَ فِي عَذَابٍ مُّقِيمٍ . وَمَا كَانَ لَهُم مِّنْ أَوْلِيَاء يَنصُرُونَهُم مِّن دُونِ اللَّهِ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِن سَبِيلٍ .

[These unjust people have now gone far astray, O Prophet!] and those whom God leads astray [according to His law,53] there is none after this who can remain their protector. You will see that when these unjust face the torment, they will [longingly] say: “Is there also a way to go back [to the world]?” And you will see that they will be brought before Hell54 in a manner that they will be bending down in humiliation, looking around furtively.55 At that time, the believers will say: “In real loss are those who have inflicted their own selves and their people with loss on the Day of Judgement.” Listen! These unjust shall certainly be inflicted with an eternal torment56 and there they shall have no supporters who can help them against God. In reality, he who is led astray by God has no way [towards salvation]. (44-46)

اسْتَجِيبُوا لِرَبِّكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا مَرَدَّ لَهُ مِنَ اللَّهِ مَا لَكُم مِّن مَّلْجَأٍ يَوْمَئِذٍ وَمَا لَكُم مِّن نَّكِيرٍ .

[People! There is still time;] respond to the call of your Lord before a day comes from God that cannot be put away. On that day, neither will there be any refuge for you nor will you be able to reject anything.57 (47)

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنسَانَ كَفُورٌ .

Even then if they show indifference, [O Prophet!] We have not deputed you as a keeper on them. Your responsibility is only to communicate. Such is a human being that when We bestow a blessing on Him, he becomes boastful and if people are struck by a calamity because of their deeds that they have sent forward, at that time a person becomes very ungrateful.58 (48)

لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَخْلُقُ مَا يَشَاء يَهَبُ لِمَنْ يَشَاء إِنَاثًا وَيَهَبُ لِمَن يَشَاء الذُّكُورَ . أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا وَيَجْعَلُ مَن يَشَاء عَقِيمًا إِنَّهُ عَلِيمٌ قَدِيرٌ .

[Let them say whatever they have to; in reality] to God belongs the sovereignty of the heavens and the earth. He creates whatever He likes. He gives daughters to whomsoever He desires and sons to whomsoever He desires. Or blesses them with both sons and daughters and whomsoever he wishes, He leaves childless. Undoubtedly, He knows everything; He has power over everything. (49-50)

وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاء حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاء إِنَّهُ عَلِيٌّ حَكِيمٌ . وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَنْ نَّشَاء مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُّسْتَقِيمٍ . صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ أَلَا إِلَى اللَّهِ تَصِيرُ الأمُورُ .

[They insist: “Why does not God directly talk to us.” Tell them:] It is not the status59 of any human being that he talk to God face to face except if it is through divine revelation60 or from behind a veil61 or that He send an angel so that he through His permission and what He desires send revelation.62 He is certainly lofty in status, very wise.63 To you too [O Prophet!] We have similarly sent the ruh64 of Our directive. You did not know what the shari‘ah is65 nor what is meant by faith66 but We made it a light through which We show the path to whomsoever of Our servants We intend.67 Certainly [it is because of the immense benefit of this ruh] that you are guiding towards a straight path.68 To the path of the God to whom belongs whatever is in the heavens and the earth. Listen! All matters are to return to Him alone.69 (51-53)

Kuala Lumpur

10th August 2014

(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. The name of the previous surah is حٰمٓ. Here there is an addition of the words: عسق This is an indication of the fact that the relationship of this surah with that of Surah Ha Mim al-Sajdah is that of a supplement in which certain meanings are specially explained which were not mentioned in the previous surah.

2. Ie., One Who is powerful and if He intends He can seize the arrogant but at the same time He is wise; hence, He is giving them respite and arranging for them to be guided. The implication is that the Prophet (sws) too should trust His powerful and wise Lord. When the period of respite of his addressees ends, they too will not be able to escape God’s grasp.

3. Ie., with the teachings of the same religion He has revealed to every prophet. Thus neither has any new religion been presented in the Qur’an nor any different way adopted in giving it than it was while being given to previous prophets. God has not adopted any of the ways which the addressees of the Qur’an are insisting like appearing with His angels among clouds or that He contact every person directly to communicate His message. The method He has always adopted is that He selects some individuals from among human beings as prophets; then He delivers His message to them through divine revelation and through them He communicates it to people.

4. Hence no one should be audacious enough to demand from Him that He should come to people and converse with them directly.

5. Tasbih (glorification) expresses the fact that God is devoid of lowly attributes and hamd (extolling) affirms positive attributes in Him.  In the words of Imam Amin Ahsan Islahi the former absolves God of all evil and the latter affirms every good in Him. In other words, these angels regard God beyond all things which are against His majesty, the most prominent of these being polytheism, and affirm all lofty attributes in Him, the most prominent of these being monotheism. The implication is that in spite of the nearness and proximity to God possessed by the angels, they tremble with awe while these foolish people regard them to be deities. On the other hand, the angels cannot even imagine that anyone can be God’s partner.

6. Ie., pray for the forgiveness of the believers which are on earth. This is precisely their intercession. Nothing beyond it is in their jurisdiction.

7. This is a very stern warning. The implication is that if God is their guardian, He watches over all their deeds and hence when the period of respite ends, He will make them meet their fate.

8. This is an assurance to the Prophet (sws). His responsibility is only to communicate; hence, if they do not accept his message, he should not be worried. They will be held accountable for this attitude and not he.

9. The word Qur’an is qualified by the attribute “Arabic” to express favour as well as conclusive communication of the truth so that after this the people of Arabia are left with no excuse.

10. Muhammad (sws) was sent directly to the people of Arabia. Undoubtedly, other nations of the world are also required to profess faith in him and to obey him. However, the Qur’an has not imposed the responsibility of delivering the message to them directly on Muhammad (sws); instead, this responsibility has been given to the Ishmaelites, his nation. Other Muslims too are included in it in a secondary way. This aspect has been explained at other instances.

11. The actual words are: اُمَّ الۡقُرٰی. It refers to the central city and in Arabia this status was occupied by Makkah. This mention is also for the conclusive communication of the truth. Imam Amin Ahsan Islahi writes: 

... If a message is delivered to the central city, then this means that people of the country have been openly communicated it. If instead of اُمَّ الۡقُرٰی, this call had sprung from some other part of Arabia, some people could have raised the objection as to why the Qur’an addressed their masses instead of addressing their leaders and intelligentsia because it is this section of people who properly evaluate the weight carried by this call. (Amin Ahsan Islahi Tadabbur-i Qur’an, vol. 7, 143) 

12. Ie., according to His law that only those are worthy of His mercy who are not unjust to their souls by adhering to polytheism and disobedience; on the contrary, they are ones who benefit from the qualities God has blessed them with and give due importance to His guidance. This law has been mentioned in the Qur’an at a number of places. At each instance, it has been stated that none can change the will and intention of God. However, His will and intention is not something blind and unbridled; it is governed by His justice and wisdom.

13. From here onwards, the speaker is Muhammad (sws). Earlier it had been stated that his responsibility is only the communication of the message and after that the matter of the people rests with God. It is as if here the Prophet (sws) has complied with this directive.

14. The actual words are: يَذْرَؤُكُمْ فِيهِ. The antecedent of the genitive pronoun in them is not found in a specific word; it refers to the meaning which emanates from these words. It emanates from the words, ie. the system of creation among human beings and animals which is like a farm or cultivated land from which they keep sprouting. In Arabic, pronouns occur in this way.

15. This is the consequence of what is stated immediately earlier: how can someone be a peer to someone who has made such great things and instituted this amazing system of creation? Certainly, nothing is like Him.

16. Ie., He is in fact, the real hearer and the real listener because only a creator equipped with these qualities can create such a vast universe and maintain it.

17. Ie., when He is the creator, then He is master also. After creating the heavens and the earth, He did not hand over their keys to someone. He alone has them. Hence all hopes of mercy and favour should be pinned on Him. No one else has anything to have expectations associated with him.

18. This is now an explanation of the topic that was taken up at the beginning of the surah: Muhammad (sws) has not brought any religion which should be alien to the Arabs; he is calling them to the same religion to which other prophets before him called. It has the same tenets of faith, same foundations and moral teachings and with some changes and additions the same shari‘ah too. The sequence in which the prophets are mentioned in this regard has been explained by Imam Amin Ahsan Islahi. He writes: 

... At the beginning, the first and last of them – Noah (sws) and Muhammad (sws) – are mentioned. Then three great prophets – Abraham (sws), Moses (sws) and Jesus (sws) – are specially mentioned who came in between. These three are specially mentioned because those who claimed to follow them existed before the Qur’an: the idolaters of Arabia claimed to be the followers of Abraham (sws), while the Jews and Christians claimed to be the followers of Moses (sws) and Jesus (sws) respectively. In this manner, the whole history of the prophets is concisely referred to, and ummahs worthy of mention too are highlighted. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 152) 

19. Ie., adopt and follow it. If it gives a certain directive to an individual, he should follow it and if it gives  a directive that relates to the society, its rulers should obey it. This is the true meaning of iqamat-i din. The opinion of scholars who think that it means to implement and enforce it in the society is totally against the principles of language. In my article “Ta’wil ki Ghalati” found in my book Burhan I have attempted to point out this wrong interpretation. It is in the same meaning as iqamat-i salah. Just as this expression would not mean to implement and enforce salah (the prayer) in the society, similar is the case with the expression iqamat-i din. By using the expressions عَلَى صَلَاتِهِمْ دَائِمُونَ (23:70 ، 34) and عَلَى صَلَاتِهِمْ يُحَافِظُونَ the Qur’an has made it explicitly clear what it means by iqamat-i salah, ie., to diligently and vigilantly adhere to it. The same directive is given here about religion. Thus iqamat-i din as understood by certain scholars is not an obligation of religion among other obligations and not a teaching of religion among other teachings so that it may called faridah iqamat-i din (the obligation of implementing religion) and thereby an obligation added to the stipulated ones; on the contrary, it is a principle of  guidance about the whole religion just as the following guidance is: وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ (103:3) (and cling to the rope of God and do not be divided you, (3:103)).  

20. Ie., adhere to the whole corpus of religion the way it is and in the sequence and manner it has been given. It should not happen that people add to or subtract from its contents on their own or fix its priorities themselves or distort it through erroneous interpretations. The essential consequence of whatever they do from among these would be division.

21. The actual words are: يَجْتَبِي إِلَيْهِ.  The preposition إِلَيْ after یَجۡتَبِیۡۤ  shows that a tadmin occurs here.

22. When the Almighty gave His religion to every prophet with the guidance that divisions should not be created in it, divisions actually ensued to the extent that even the recipient of divine books became guilty of this and now they are in a state of extreme and perplexing doubt regarding their own book. The reason for this state of affairs is stated here: the bases of these divisions were not reason and rationality; it was mutual malice and enmity. Otherwise once true knowledge comes, it is possible that partial differences arise; however, these cannot reach the extent that people call each other disbelievers and errants and the followers of one religion start laying hands on the life, wealth and honour of another.

23. Ie., the religious innovations they have invented in their religion because of their desires.

24. The implication is that He alone is the guardian and the being towards whom all will turn to. Thus everyone will come to his presence. In the Hereafter, there will be no other than Him to whom people will turn.

25. Ie., by the Quraysh of Makkah and the Jews and Christians, each of who believes in God.

26. Ie., they do this to make fun.

27. Hence He has no fear that this respite will make them escape His grasp.

28. These words are suppressed because of concomitant indications. This is on the principle of parallelism because the second part has the words: نُؤتِهِ مِنْهَا.

29.The actual words are: رَوْضَاتِ الْجَنَّاتِ. Both words are plural. Ie., the people of Paradise will not have just one Paradise; rather many of them; they will not have just one orchard; rather many of them.

30. The actual words are: إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى. The exception in them, in my opinion is severed (munqata‘) and the word قُرْبَى is a verbal noun. Imam Amin Ahsan Islahi writes: 

The implication is that the Prophet (sws) should inform the megalomaniac leaders of the Quraysh that in spite of all their apathy, aversion and harassment if he is diligently presenting his message to them, then they should not think that he has some personal gain in this endeavour. How can he for whom the Almighty has given such glad tidings of a great blessing – as mentioned in the previous verse – need any reward from them? All his endeavours and anxieties are because he wants to fulfill the obligation which is imposed on him as a result of being part of a clan and tribe and by virtue of which he is related to them; they are members of his family and nation; hence it is his obligation towards them that the guidance he has brought from God be first delivered to them and the mercy he is proclaiming for all should first of all be extended to them by his efforts. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 165) 

31. The implication is that there is no benefit associated for God or the Prophet (sws) in the virtue towards which the Prophet (sws) is calling them. So, they should accept this call towards virtue and piety. His Lord is very appreciative of the virtues of His servants.

32. This is the same thing which is stated in verses 86-87 of Surah Bani Isra’il in these words: “If We want, We can snatch and take away what We have revealed to you. Then you will not find any helper for this against Us except this is just God’s mercy that you have acquired it. In reality, great is His bounty on you.”

33. This is an argument in favour of the Qur’an’s veracity: fabrication is always from Satan and he does not verify the truth or negate evil. His words should be vice versa. Imam Amin Ahsan Islahi writes: 

… Jesus (sws) too, in very similar words, has responded to the objection of those people who blamed him by saying: “This fellow does not cast out demons except by Beelzebub, the ruler of the demons,” (Matthew, 12:24)). His reply was: “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand?” (Matthew, 12:26)). The same thing is said in this verse: if the Qur’an is a fabrication, and its presenter is a fabricator then the consequence of this should not be that falsehood should perish and evil should thrive; it should be totally the opposite. Has a fabricator ever presented a discourse as beneficial and as radiant for the souls and hearts as the Qur’an? (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 168) 

34. Ie., when He knows this, people should fear Him; they will not be able to hide any of their sins from Him.

35. Hence neither should anyone regard his affluence to be a proof of his veracity nor regard God’s favours to be a result of his own doing or that of his alleged deities. It is God Who rains down water from the sky and opens all the closed fissures of the heavens for it. None else but Him has this power. Thus at times He makes people aware of this power by stopping the rain from going through.

36. This is stated because animals tread the earth and birds traverse the sky. The word سَمَاء occurs in this meaning in Arabic too like many other langauges.

37. Two words are used in the verse: بَثَّ and جَمْع. Imam Amin Ahsan Islahi writes: 

The contrasting use of the words بَثَّ and جَمْع here bespeaks of eloquence and is also a very effective argument on the Day of Judgement. The former means “to scatter” and “to spread,” and the latter “to gather” and “to bring together.” It is evident from this that He Who has scattered all these living beings in the heavens and the earth is powerful enough to gather them whenever He wants to. When He has the power to scatter them, why will He not have the power to gather them? Every farmer who sows seeds in his land does not scatter seeds in it to waste them; he gathers their produce one day and for this he is least burdened. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 171) 

38. This is an argument presented from the law of retribution in the life of the addressees. The implication is that if they want to understand this law, they can understand it from the experience of their everyday lives. How then do they think that He has not prescribed a day of perfect justice and is sitting in some corner of the universe without having concern about their good and evil?

39. Ie., signs that the ship of this life also moves with God’s directive and stops wherever He wants and many a time it drowns because of the wrongdoings of those on board.

40. Ie., he should have this wisdom that if calamities strike, a person should show patience and trust his Lord and if favour comex his way, he should be grateful instead of showing conceit. Imam Amin Ahsan Islahi writes: 

... Whatever a person receives, he receives from God, and just as God has the power to give, He also has the power to take away. People who are not aware of this reality become arrogant when they receive favours and frustrated when adverse circumstances befall them. They never become aware of the sweetness of faith. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 173)  

41. This is stated because in this world it is not essential that those who show rebelliousness against God be necessarily punished in this world for a mistake or a sin. This world is not primarily a place of reward and punishment; it is a place of trial and test; hence God forgoes many here. In this verse, attention is actually directed to the fact that if people have insight, they can see many examples of reward and punishment in this world and learn a lesson from them.

42. The word یَعۡلَمَ is in the accusative. For this reason, its co-ordinated sentence (ma‘tuf ‘alayh) must be regarded as suppressed. It has been stated in the translation.

43. These words need special attention. Imam Amin Ahsan Islahi writes:  

… They point to the fact that for those who are desirous of the eternal kingdom of the Hereafter, the real provision for their journey is trust in God. Unless a person, while relying on God and depending upon the reward of the Hereafter, has the courage to sever all those things from him which are an impediment to tread the path of God he or anyone else cannot attain this kingdom. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 175) 

44. The actual words are: إِثْم and فَوَاحِشْ. The former refers to wrongdoings which relate to injustice and to usurping the rights of others. The latter relates to wrongdoings which stem from sexual desires like fornication, homosexuality and similar acts of lewdness. Here abstention from only the major sins of these wrongdoings is mentioned. This is a special favour of the Almighty; by giving due regard to human weaknesses, people are not expected to lead sinless lives. Thus, at other instances, it is stated that if a person abstains from major sins, God will forgive his minor ones. Imam Amin Ahsan Islahi has directed our attention to another of its aspects. He writes:

… The way a person can evade smaller sins is to abstain from bigger ones. If a person honestly keeps bigger trusts his conscience will never be happy to be dishonest in small things entrusted to him and bear the embarrassment of being called a dishonest person. Similarly, a person who protects himself from bigger sins will not like that he perpetrates smaller sins and ruin his reward. A person who desists from stealing gold coins will never be a stealer of pennies. If such an incident does take place, it would be inadvertent and not intentional. However, people who strain gnats often swallow camels. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 177) 

45. Anger is not an evil per se. It is a natural requirment of person’s honour and self-esteem. However, it should not cross limits. There is a special aspect on which guidance is given here: Muslims should not give up their attitude of forgiveness in the wake of the provocative ways adopted by their adversaries. For precisely this reason, the pronoun هُمْ is mentioned and to add the emphasis that though this is a very arduous task but in the words of Imam Amin Ahsan Islahi praiseworthy are those who swallow these sour drops.

46. This is a mention of the foremost manifestation of faith once it is professed. If this does not manifest itself, it would mean as if the call of faith has not been accepted. Diligence in the prayer here means to fully adhere to it, keep all its etiquette in consideration and offer it punctually. It is prayer which stops a person from sins which are acknowledged as sins by everyone and from lewdness and vulgarity and trains and instructs a person to remain disciplined and submissive to the collectivity he lives in.

47. In the phase of migration and acquittal, these are subtle glad tidings that the time is approaching for the Muslims to organize themselves as a political and collective entity. This is mentioned after the prayer and an indication is found in this that they are ones who submit to God. They are not tyrannical and in their collective also cannot even imagine of oppressing others. There is no possibility among them that a person forcibly seize power because of his lineage, family, religious status or tribal power. Hence it is not said: “They are consulted in their affairs.” On the contrary, it is said: “Their system is based on consultation.” For this, the actual word used is اَمْر (amr). It has many meanings in Arabic. However, it is quite evident from the context and placement of this verse that here it means “system.” The word شُوۡرٰی (shura) is a verbal noun (masdar) of the category فُعْلي (fu‘la) and means “to consult.” If the construction of the sentence is kept in consideration, then its essential consequence is that if the time comes to appoint a leader of the collective system, the appointment be made through consultation. The system should come into being through consultation. Everyone giving their opinion must have equal rights. Whatever is brought into existence through consultation should only be dismantled through consultation. For the institution of whichever entity consultation is solicited, the opinion of everyone must become part of it whether directly or indirectly. If a decision is not reached through consensus, then the opinion of the majority must be accepted.

48. After the prayer, this is the second pillar of worshipping God. The prayer connects a person to His creator and charity connects a person to his fellow beings. On these two pillars, rests the whole edifice of religion.

The style and occasion on which these attributes of the believers are enumerated does not need explanation. Those who have a flair for language can appreciate them.

49. Earlier it is said that when believers are overcome by anger, they forgo. This is a further comment on that: in the first place in spite of all the provocations of the opponents, they ignore them and if ever they say or do something in response, it is only when they are inflicted with some blatant injustice.

50. Whatever is done in response to an evil, is not evil; it is qisas. It is called evil on the basis of mujanasah like the words دناهم كما دانوا. This is a common style of Arabic.

51. Ie., if a person is guilty of oppression, he earns the wrath of God and he who answers this oppression with a greater oppression also earns God’s great displeasure.

52. Here, obviously while acknowledging the right of revenge, people are urged to forgive and forgo because this is what is better in the sight of God. However, for this it is essential that a person engender the attribute of patience in himself.

53. Ie., the law that those who intentionally insist on their errant ways, are led astray by God and are totally deprived of His blessings.

54. The actual words are: يُعْرَضُونَ عَلَيْهَا. The antecdent in them is Hell or the fire of Hell which is evident from the word عَذَابَ (torment) mentioned earlier. Bringing an antecdent in this manner is a common style of the Arabic language. 

55. Ie., exactly in the same manner when a criminal is brought for execution he looks at his executioner or at the place of execution.

56. This explanation is given because the real loss is that which will be incurred on the Day of Judgement. It is stated that this is so because the torment of that Day is eternal.

57. The actual words are: وَّ مَا لَکُمۡ مِّنۡ نَّکِیۡر. The word نَّکِیۡر means to reject or push away a detestable thing with a sense of honour. The translation keeps this in consideration.

58. The implication is that what can be expected from those who are so ungrateful and mean. They will never adopt the straight path. So, the Prophet (sws) must consign their matter to God.

59. Ie., no human being has this status or position. He also does not have the stature to bear it. Thus it is because of this weakness of his that God does not speak with him face to face.

60. This means to send a revelation to the heart and this revelation as is evident from the words is not in the form of an idea or a thought; it is in the form of words which he hears, understands and preserves. It is evident from various narratives that on many occasions the Prophet (sws) was communicated with through this means.

61. This means was only adopted with Moses (sws). No other prophet had this honour.

62. In this means, the angel directly sends God’s words as a revelation to the Prophet (sws). It is specified in the Qur’an that it itself was revealed in this way. It can be analogously understood that other books too may have been revealed in this way.

There is no doubt that at times God sends the angel in the form of a human being to communicate His intentions or at times informs His special servants with His intentions through dreams and visions. Several examples of this are mentioned in the Qur’an and Hadith. However, this cannot be termed as delivering words of revelation and this is what is under discussion here. Hence these ways have not been touched upon.

63. Here at the end, in accordance with the general style of the Qur’an, the Almighty has mentioned His two attributes. Imam Amin Ahsan Islahi has explained this. He writes:

… By combining these two attributes, it becomes evident that so exalted is the person of God that neither does He need to converse with anyone nor does anyone have the status to converse with Him. However, besides this exaltedness and loftiness God is also wise, just and merciful; for this reason, in order to guide His creatures and to reform them He speaks to them out of His grace and for this He adopted ways which have been outlined earlier. In other words, what is implied is that people who press and demand that God should talk to them face to face are neither aware of the exaltedness and loftiness of God nor of their own meager existence. Such people will be doomed by this arrogance of theirs. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 193) 

64. The reality of whatever emanates directly from God is called ruh by the Qur’an. This is God’s directive which at times assumes the shape of a word and at times a spirit. Verse 17 of Surah Bani Isra’il: الرُّوۡحُ مِنۡ  اَمۡرِ رَبِّیۡ  and here the words مِّنۡ اَمۡرِنَا point to this. The purpose is to warn the addressees that ruh is from the matters of unseen; hence no one can understand its reality and nature in this world and no one should also go after trying to understand it.

65. The actual word is: الْكِتِاب. In the language of the Qur’an, it also refers to law and shari‘ah. Here it is used precisely in this meaning.

66. At other instances, the word الْحِكْمَة occurs with الْكِتِاب. We have clarified there that in the terminology of the Qur’an الْحِكْمَة refers to the teachings of faith and morality brought by prophets of God. Here by using الۡاِیۡمَان  with الْكِتِاب and by using the words ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ in verse 39 of Surah Bani Isra’il after mentioning moral directives, the Qur’an itself has clarified what it means by the word الْحِكْمَة. The negation of the Prophet’s knowledge regarding both these found in this verse is with regard to their details and consequences and this style of negation is found in other languages as well. This certainly does not mean that before prophethood, he did not have faith or was not broadly aware of the directives of Abraham’s religion.

67. Ie., he guides those about whom he thinks have the ability to benefit from this light. Imam Amin Ahsan Islahi writes: 

... Here it should be kept in consideration that just as not every one is worthy of being selected as a prophet; God selects only those among His servants for this position who are worthy of it; in a similar manner, this light too can be received by those who have the ability. Thus these words answer the question of the people who ask why Muhammad (sws) was selected from among themselves for this position and why did He leave them out. Moreover, these words also sound an assurance to the Prophet (sws) that not every one can benefit from the light he is showing them; only those will benefit from it who prove themselves worthy of it; this light will blind the eyes of those who are not worthy of it instead of showing guidance to them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 195)                                                                                          

68. Thus if people want to succeed, they should give due importance to the guidance the Prophet (sws) is providing them with.

69. Here at the end, the addressees are warned that they should be prepared to come to God’s presence and be held answerable for their deeds.