بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ

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

الَّذِيْنَ كَفَرُوْا وَصَدُّوْا عَنْ سَبِيْلِ اللَّهِ أَضَلَّ أَعْمَالَهُمْ. وَالَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوْا بِمَا نُزِّلَ عَلَى مُحَمَّدٍ وَهُوَ الْحَقُّ مِنْ رَّبِّهِمْ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ. ذَلِكَ بِأَنَّ الَّذِيْنَ كَفَرُوا اتَّبَعُوا الْبَاطِلَ وَأَنَّ الَّذِيْنَ آمَنُوا اتَّبَعُوا الْحَقَّ مِنْ رَّبِّهِمْ كَذَلِكَ يَضْرِبُ اللَّهُ لِلنَّاسِ أَمْثَالَهُمْ.

God has laid waste the deeds of those who denied and stopped [others] from the path of God.1 And those who professed faith and did righteous deeds and believed in what has been revealed to Muhammad2 – and it precisely is the truth from their Lord – God has distanced their sins from them and has set right their affairs.3 This is because those who denied followed evil and the believers have followed the truth which has come from their Lord.4 Thus does God mention their examples for people.5 (1-3)

فَإِذا لَقِيتُمُ الَّذِيْنَ كَفَرُوْا فَضَرْبَ الرِّقَابِ حَتَّى إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَآءً حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا ذَلِكَ وَلَوْ يَشَآءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَكِن لِّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِيْنَ قُتِلُوا فِیْ سَبِيلِ اللَّهِ فَلَنْ يُضِلَّ أَعْمَالَهُمْ. سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ. وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ.

So, [believers] when the time comes for you to combat these disbelievers, heads must be struck off mercilessly6 until when you fully rout them, strongly bind them as captives.7 Then when you bind them,8 after that it is setting them free either as a favour or by taking ransom.9 [Such should be your dealing with them] until war lays down its arms. This is the task that you must carry out.10 Had God intended, He could have taken revenge Himself, but He directed you so that He may test one of you by the other.11 And [rest assured; as its consequence] those who were slain in God’s way,12 God shall never let their deeds go in vain. [Thus] soon He will show them the way [to their destination,]13 set right their affairs14 and admit them into Paradise. He has made them recognize it.15 (4-6)

يَا أَيُّهَا الَّذِيْنَ آمَنُوْا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ. وَالَّذِيْنَ كَفَرُوْا فَتَعْسًا لَّهُمْ وَأَضَلَّ أَعْمَالَهُمْ. ذَلِكَ بِأَنَّهُمْ كَرِهُوْا مَآ أَنْزَلَ اللَّهُ فَأَحْبَطَ أَعْمَالَهُمْ.

Believers! If you help God,16 He shall help you and firmly ground your feet [against these enemies]. As for those who have decided to deny, for them is destruction17 and God has let their deeds go in vain. This is because they disapproved the thing which God has sent down. So, God rendered even their righteous deeds useless.18 (7-9)

أَفَلَمْ يَسِيْرُوْا فِی الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِيْنَ مِنْ قَبْلِهِمْ دَمَّرَ اللَّهُ عَلَيْهِمْ وَلِلْكَافِرِيْنَ أَمْثَالُهَا. ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِيْنَ آمَنُوْا وَأَنَّ الْكَافِرِيْنَ لَا مَوْلَى لَهُمْ.

Then have these people not walked about in the land so that [at some time they may have raised their eyes] to see the fate of those who passed before them? God utterly routed them along with everything of theirs. Now it is the examples of this which will come before these disbelievers.19 This is because God is the helper and guardian of the believers and there is no helper and guardian of these disbelievers. (10-11)

إِنَّ اللَّهَ يُدْخِلُ الَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِیْ مِنْ تَحْتِهَا الْأَنْهَارُ وَالَّذِيْنَ كَفَرُوْا يَتَمَتَّعُوْنَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَّهُمْ.

Surely, God shall admit those who professed faith and did righteous deeds in orchards below which streams flow and those who have denied20 [their affluence should not be a cause of amazement;] they are being provided for in this way and eating and drinking the way animals eat21 and ultimately their abode is Hell. (12)

وَكَأَيِّنْ مِّنْ قَرْيَةٍ هِيَ أَشَدُّ قُوَّةً مِّنْ قَرْيَتِكَ الَّتِي أَخْرَجَتْكَ أَهْلَكْنَاهُمْ فَلَا نَاصِرَ لَهُمْ.

[On what basis are they showing arrogance, O Prophet!] How many settlements there were which were mightier than this settlement of yours which has turned you out.22 We destroyed them; so there was none to help them. (13)

أَفَمَنْ كَانَ عَلَى بَيِّنَةٍ مِّنْ رَّبِّهِ كَمَنْ زُيِّنَ لَهُ سُؤْءُ عَمَلِهِ وَاتَّبَعُوْا أَهْوَآءَهُمْ. مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُوْنَ فِيْهَا أَنْهَارٌ مِّنْ مَّآءٍ غَيْرِ آسِنٍ وَأَنْهَارٌ مِّنْ لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُ وَأَنْهَارٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّارِبِيْنَ وَأَنْهَارٌ مِّنْ عَسَلٍ مُّصَفًّى وَلَهُمْ فِيْهَا مِّنْ كُلِّ الثَّمَرَاتِ وَمَغْفِرَةٌ مِّنْ رَّبِّهِمْ كَمَنْ هُوَ خَالِدٌ فِی النَّارِ وَسُقُوْا مَآءً حَمِيْمًا فَقَطَّعَ أَمْعَآءَهُمْ.

 [This is what is going to happen ahead on the Day of Judgement as well. If they do not believe, ask them:] Then those who are on a clear proof23 from their Lord and also do righteous deeds24 will become like those who do not have any proof25 and whose foul deeds have been made fair to them and they are led by their desires? [Certainly not!]26 The example of Paradise which the God-fearing have been promised is that in it are streams of water that are pure and in it are streams of milk whose taste shall not the slightest change and streams of wine which shall be sheer bliss for those who drink and streams of honey which shall be absolutely transparent27 and there are fruits of all kinds for them in it and forgiveness also from their Lord. Will those for whom are these favours28 be like those who abide in Hell forever who will be made to drink sizzling water in it so that it will rip apart their intestines into pieces?29 (14-15)

وَمِنْهُمْ مَّنْ يَّسْتَمِعُ إِلَيْكَ حَتَّى إِذَا خَرَجُوْا مِنْ عِنْدِكَ قَالُوْا لِلَّذِيْنَ أُوتُوا الْعِلْمَ مَاذَا قَالَ آنِفًا أُوْلَئِكَ الَّذِيْنَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَاتَّبَعُوْا أَهْوَآءَهُمْ. وَالَّذِيْنَ اهْتَدَوْا زَادَهُمْ هُدًى وَّآتَاهُمْ تَقْوْاهُمْ.

And among those [who dislike this Book revealed by God,30 there are also some who lend an ear to you [but do not hear and understand anything.] Until as soon as they come out of your presence they ask those endowed with knowledge: “What did he just say?”31 It is these people whose hearts have been sealed by God because they have remained followers of their desires.32 On the other hand, those who have adopted the path of guidance, God has increased their guidance even more [through this Qur’an] and has granted them their share of virtue. (16-17)

فَهَلْ يَنْظُرُوْنَ إِلَّا السَّاعَةَ أَنْ تَأْتِيَهُمْ بَغْتَةً فَقَدْ جَآءَ أَشْرَاطُهَا فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ. فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ.

[They are not being able to understand your message.] So, do they now only await that the Day of Judgement comes upon them suddenly.33 Thus they must remember that its signs have appeared.34 Then when it will come upon them, what opportunity will remain for them to understand! So, [O Prophet!] you must however bear in mind that there is no god except God and [the time of judgement has drawn near; so,] keep seeking forgiveness of your mistakes and of those of your [companion] Muslim men and Muslim women.35 God knows the places where you come and go and knows your abodes.36 (18-19)

وَيَقُوْلُ الَّذِيْنَ آمَنُوْا لَوْلَا نُزِّلَتْ سُورَةٌ فَإِذَآ أُنْزِلَتْ سُوْرَةٌ مُّحْكَمَةٌ وَّذُكِرَ فِيْهَا الْقِتَالُ رَأَيْتَ الَّذِيْنَ فِیْ قُلُوْبِهِم مَّرَضٌ يَنْظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِيِّ عَلَيْهِ مِنَ الْمَوْتِ فَأَوْلَى لَهُمْ. طَاعَةٌ وَّقَوْلٌ مَّعْرُوفٌ فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوْا اللَّهَ لَكَانَ خَيْرًا لَّهُمْ. فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوْا فِی الْأَرْضِ وَتُقَطِّعُوْا أَرْحَامَكُمْ. أُوْلَئِكَ الَّذِيْنَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ. أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوْبٍ أَقْفَالُهَا. إِنَّ الَّذِيْنَ ارْتَدُّوْا عَلَى أَدْبَارِهِم مِّنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى الشَّيْطَانُ سَوَّلَ لَهُمْ وَأَمْلَى لَهُمْ. ذَلِكَ بِأَنَّهُمْ قَالُوْا لِلَّذِيْنَ كَرِهُوْا مَا نَزَّلَ اللَّهُ سَنُطِيعُكُمْ فِیْ بَعْضِ الْأَمْرِ وَاللَّهُ يَعْلَمُ إِسْرَارَهُمْ. فَكَيْفَ إِذَا تَوَفَّتْهُمْ الْمَلَائِكَةُ يَضْرِبُوْنَ وُجُوْهَهُمْ وَأَدْبَارَهُمْ. ذَلِكَ بِأَنَّهُمُ اتَّبَعُوْا مَا أَسْخَطَ اللَّهَ وَكَرِهُوا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمْ.

These who have apparently professed faith37 used to say: “Why is not a surah about war38 revealed?”39 Then when a clear surah40 was revealed and it also mentioned war, those who have an ailment in their hearts,41 you see that they stare at you the way a person inflicted with the stupor of death stares. So, woe be to them!42 The right attitude for them was that a directive is to be obeyed and what is worthy is to be said.43 Then when the matter is decided with certainty44 if they had proven truthful with God it would have been better for them. So, [O you who lay claim to faith!]45 If you have turned right back, what else can be expected from you than you spread disorder in the land and break blood relationships?46 It is these people who God cursed; then made their ears deaf and eyes blind.47 So, do they not reflect on the Qur’an or are their hearts bolted?48 In reality, those who have turned around once guidance had become plain to them, Satan has deceived them and God has also given them respite.49 This happened because they said to those people who disliked what God had revealed:50 “In some matters, we shall only obey you.”51  God fully knows their secrecy.52 [If this is their attitude,] what will happen at the time when angels claim their souls while striking their faces and their backs? This is because they followed what angered God and did not like to please Him; so, God rendered their [apparent] good deeds useless as well.53 (20-28)

أَمْ حَسِبَ الَّذِيْنَ فِیْ قُلُوْبِهِم مَّرَضٌ أَنْ لَّنْ يُّخْرِجَ اللَّهُ أَضْغَانَهُمْ. وَلَوْ نَشَآءُ لَأَرَيْنَاكَهُمْ فَلَعَرَفْتَهُم بِسِيْمَاهُمْ وَلَتَعْرِفَنَّهُمْ فِیْ لَحْنِ الْقَوْلِ وَاللَّهُ يَعْلَمُ أَعْمَالَكُمْ.

Do these people whose hearts are afflicted with ailment54 think that God will never reveal their malice? Had We wanted [O Prophet!] We would have shown them to you in such a way that you would have recognized them by their signs and from their reluctant conversation55 you will definitely recognize them [at this time also. O you who lay claim to faith, who are you deceiving?] God knows your deeds. (29-30)

وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجَاهِدِيْنَ مِنْكُمْ وَالصَّابِرِيْنَ وَنَبْلُوَ أَخْبَارَكُمْ. إِنَّ الَّذِيْنَ كَفَرُوْا وَصَدُّوْا عَنْ سَبِيْلِ اللَّهِ وَشَآقُّوا الرَّسُوْلَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الهُدَى لَنْ يَّضُرُّوا اللَّهَ شَيْئًا وَسَيُحْبِطُ أَعْمَالَهُمْ.

We shall necessarily try you until We make distinct those among you who fight and persevere and test your circumstances.56 [Who are you following and thereby destroying your selves. Remember that] those who have denied and have stopped [people] from the path of God and have opposed the Prophet after guidance had become evident to them57 shall certainly not be able to inflict any harm on God; in fact, He shall lay waste their own deeds. (31-32)

يَا أَيُّهَا الَّذِيْنَ آمَنُوْا أَطِيْعُوا اللَّهَ وَأَطِيعُوا الرَّسُوْلَ وَلَا تُبْطِلُوْا أَعْمَالَكُمْ. إِنَّ الَّذِيْنَ كَفَرُوْا وَصَدُّوْا عَنْ سَبِيْلِ اللَّهِ ثُمَّ مَاتُوْا وَهُمْ كُفَّارٌ فَلَنْ يَّغْفِرَ اللَّهُ لَهُمْ. فَلَا تَهِنُوا وَتَدْعُوْا إِلَى السَّلْمِ وَأَنْتُمُ الْأَعْلَوْنَ وَاللَّهُ مَعَكُمْ وَلَنْ يَتِرَكُمْ أَعْمَالَكُمْ.

Believers! Obey the directive of God and His Messenger [disregarding everything] and let not your deeds come to nothing [by being unfaithful to God and His Messenger.]58 There is no doubt that those who denied and stopped [people] from God’s path, then died in this state of denial, God shall certainly not forgive them. So, do not show weakness and [these who are now about to be punished,] do not invite59 [them now] to reconciliation and [bear in mind that] you alone shall remain dominant. God is with you and He shall definitely not show any reduction to you in the matter of your deeds. (33-35)

إِنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَّلَهْوٌ وَإِنْ تُؤْمِنُوْا وَتَتَّقُوْا يُؤْتِكُمْ أُجُوْرَكُمْ وَلَا يَسْأَلْكُمْ أَمْوَالَكُمْ. إِنْ يَّسْأَلْكُمُوهَا فَيُحْفِكُمْ تَبْخَلُوْا وَيُخْرِجْ أَضْغَانَكُمْ. هَاأَنتُمْ هَؤُلَاءِ تُدْعَوْنَ لِتُنفِقُوْا فِیْ سَبِيلِ اللَّهِ فَمِنْكُمْ مَّنْ يَّبْخَلُ وَمَنْ يَّبْخَلْ فَإِنَّمَا يَبْخَلُ عَنْ نَّفْسِهِ وَاللَّهُ الْغَنِيُّ وَأَنْتُمُ الْفُقَرَآءُ وَإِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُوْنُوْا أَمْثَالَكُمْ.

This life of the world is a sport and entertainment. If you profess faith and be virtuous, God will give your reward to you and will not ask you to give all your wealth60 and if He does ask you and ask you all your wealth, [it is known that] you will show stinginess [and clearly deny] and through this He will make evident your malice [hidden in the hearts.]61 Listen! You are people who when invited to spend [some part of your wealth] in the way of God, then there are also some among you who show stinginess [in it. Remember that] he who shows stinginess, is in fact stingy with his own self.62 God is self-sufficient and you are dependent on Him. [If you want to disobey God, go and do it.] If you show disobedience, God will bring forth other people in your place; then they will not be like you.63 (36-38)

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1. This surah begins without any prior introduction after the note of threat on which Surah al-Ahqaf ended. The mention of rendering deeds in vain actually refers to rendering in vain the efforts of these people to stop people from the path of God. These are glad tidings for the future which are stated in the past tense to express the certainty of God’s decision.

2. Ie., they were not influenced by the propoganda of people who were talking about a compromise between Islam and disbelief. They wanted that they be given some leeway and belief in the prophethood of Muhammad not be insisted upon. The matter of such people has been discussed in earlier surahs. In the coming verses, it is for this very reason it is specified that the Qur’an alone is the truth.

3. This is a comprehensive expression and covers both inner and outer circumstances and situations.

4. This is stated because once conclusive communication of the truth takes place from God’s messenger, the verdict referred to earlier is necessarily passed between good and evil.

5. Ie., through parables makes them understand realities which will soon manifest themselves.

6. Ie., when the time for the battle arrives, only one job needs to be done: to mercilessly kill them without any hesitation whatsoever. This should be done in an absolute manner. The Lord wants as much of them to be slain as possible if they take up arms. This is stated because God’s messenger has conclusively conveyed the truth to them and because of persisting on denying him they have now become worthy of the punishment which is necessarily meted out to those who deny the messenger. The Qur’an has explained at various instances that this is an established practice of God which has remained in force for all messengers.

7. The prisoners of those times were counted among spoils of war. Taking into account the natural inclination of the Arabs to take them as captives, it is stressed that this should only be done when God’s messenger has fully routed them. Before this happens, no one should think of capturing prisoners.

8. Here a sentence to the effect is فَإذَا شَدَدْتُمُ الوَثَاقَ suppressed. This suppression is evidenced by the words: فَشُدُّوا الۡوَثَاقَ.

9. This is stated because as a result of the exhortation found in the verse of slaying them (ضَرْبَ الِّرقَابِ), people could have ended up killing the prisoners. Thus it was immediately directed that after this there are only two options: to release them either as a favour or by taking ransom. In other words, they should only be taken as prisoners when their power and might has been decimated. However, once they are made prisoners, they can neither be killed nor enslaved. After that the law is that they should be released either as a favour or after exacting ransom.

Though this directive is mentioned with respect to the Idolaters of Arabia, it is general in every respect. The reason for this is that after being taken prisoner if nothing else can be done to the disbelievers of a messenger but to either set them free as a favour or by taking ransom, it is all the more apt that nothing else should be done to others. Thus it is this directive of the Qur’an which has ended the tradition of enslaving prisoners of war forever and in this way uprooted the institution of slavery. After that only those exceptions remain which are derived from established norms of knowledge and reason and which are hidden in every law and regulation at its very inception. Examples include dealing in a different way than this with those guilty of severe crimes. Obviously, this will have no bearing on the general law regarding prisoners.

10. The actual word is ذَلِكَ. It is a substitute for a whole sentence. Such a style is adopted to incorporate emphasis in the sentence.

11. Stated here is the reason why the Almighty did not punish the Quraysh through a natural calamity the way he punished the people of Noah (sws), the ‘Ad, the Thamud and other similar nations. Surah Al-i ‘Imran furnishes its details. The Almighty adopts this way with the rejecters of those messengers whose companions are in substantial numbers and a place of migration is also available to them where they can establish their rule and wage jihad at God’s behest.

12. This past tense has been adopted before war so that these glad tidings from God also include those who had already been killed in smaller skirmishes.

13. Ie., take them to the door of Paradise without any hindrance.

14. Found in this brevity are all the details which are mentioned in the Qur’an regarding the success and salvation of the dwellers of Paradise.

15. Why has this been said? Imam  Amin Ahsan Islahi, has explained it. He writes:  

… These details were required to dispel the notion that the promise of Paradise was a passing and ambiguous promise and nothing is known of its details. If the promise is ambiguous and details are not known, the weak party always remains uncertain about the reality. In order to shield His creatures from such speculations about Paradise, God has divulged all its details in the Qur’an, and things which cannot be expressed because of the inability of words to state them are also referred to so that people fully rest assured that what they are being promised in lieu of their lives and wealth is not something vague; on the contrary, all its details are known, and not only has God promised to grant all these things but has also committed to add to these favours. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 400) 

16. Ie., help the cause of God’s religion

17. The actual words are: فَتَعۡسًا لَّهُمۡ. It expresses a curse and its use in this manner is common in Arabic.

18. Ie., deeds which in their apparent form were virtuous were also rendered useless. These included governing the affairs of the House of God and providing service to the pilgrims. The reason for this is that God only accepts deeds which are done in accordance with the conditions spelt out by Him. In the words of Imam Amin Ahsan Islahi, God does not need the virtuous deeds of anyone and He is not obliged to accept them in whichever way they are done.

19. Ie., they too have to face the same consequences which these nations faced because of their rebelliousness.

20. From here onwards is an answer to the doubt that if the noble deeds of the disbelievers will not earn them any reward in the Hereafter, why do they enjoy so many riches and so much affluence in this world?

21. Ie., just as animals do not have any moral awareness and do not think about anything except eating and drinking, these people are also enjoying life in this manner and one day will pass away still involved in this indulgence.

22. Ie., Makkah from where the Prophet (sws) had to migrate.

23. This refers to the light of human intellect and nature which God has placed in human beings and which becomes نُوْرٌ عَلَي نُوْرٌ (light upon light) with the corroboration of divine revelation.

24. This sentence is actually suppressed on the basis of parallelism because here only the inner self of the believers is mentioned and not their outward self. On the other hand, the disbelievers’ outward self is mentioned in parallel and their inner self has been ignored.

25. This is the inner self of the disbelievers which is evident out of its own accord in contrast with the inner self of the believers and hence is suppressed in much the same way that outer self of the believers was evident and was suppressed.

26. This would mean that this world is a place of illogical outcomes whose creator is watching its events for His amusement and is not concerned with its good and evil.

27. The blessings and favours of Paradise are stated here. A little deliberation shows that their purity and unadulterated nature is highlighted. Imam Amin Ahsan Islahi has explained this. He writes:

… This is because the fountainhead of all favours is Paradise; however, when we receive them in this world, then since they pass through so many phases and stages, their form changes significantly, and their appearance is also totally distorted. Take, for example, water which is the most common thing. It reaches us after so many stages including the atmosphere, clouds, winds, seas, canals, streams and layers of the earth. Obviously, it is affected by every stage because of which its real taste undergoes a lot of change from its original one found in Paradise. 

Similarly, take the example of milk. The stages through which it reaches us are mentioned in the Qur’an thus: مِنۡۢ  بَیۡنِ  فَرۡثٍ وَّ دَمٍ (66:16) (between the bowels and the blood-streams, (16:66)). One can conclude that a favour of Paradise cannot remain in its original form and shape if it has reached us after so many steps. For this reason, the milk and honey of this world are as different and distanced from the milk and honey of Paradise as the earth and sky are. We can have a vague idea of the favours of Paradise by viewing the favours of this world and God has blessed us with these favours so that we can have some idea of the real favours through these metaphorical ones, but the relationship between the two is that of reality and metaphor. We should not ignore this relationship. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 404) 

28. On the basis of parallelism words to the effect  أفمن كان له مثل هذه الجنة are suppressed. Such suppressions are common in interrogative and conditional sentences.

29. This is the first bout of entertainment for the people of Paradise after which the doors to all kinds of torment will be opened for them.

30. They are mentioned earlier in verse 9.

31. What they meant was that they could not understand it; however, if these people have understood, then they may explain it to them. Obviously, this is a sarcastic sentence. Yet, if someone criticizes these words, they can easily reply that they were only asking to understand it because unless it is understood, how can it be followed.

32. Why were their hearts sealed? The reason stated is that when while following their desires they did not give due importance to the light of insight God innately blessed them with in their nature, therefore, as a punishment He has deprived them also of the light which has come to them in the form of the Qur’an.

33. Ie., when they are not giving due importance to forewarnings, it only means that they want this fate to come upon them and await it.

34. This is a reference to the advent of Muhammad (sws). Since he is the last prophet, it is an indication that this world is now coming to an end. Morever, for his own nation the final hour was hovering over it. This is because once the truth has been conclusively conveyed to them by him, a miniature day of judgement was going to be set up for them. This miniature day would be a prelude to the greater judgement day that is going to be set up in the next world.

35. This directive is given to him in his capacity of an advocate and intercessor of his nation so that when the hour of judgement comes believers are kept secure from its calamities. The word “mistake” (ذَنْب) in the verse has also been ascribed to the Prophet (sws). Imam Amin Ahsan Islahi has explained this. He writes:  

Here the ascription of sin to the Prophet (sws) in the first place is as a representative of the whole ummah, as referred to earlier and not directly to him. In the second place, the mistakes of the prophets of God do not emanate from base desires; they emanate from being over zealous for the cause of the truth. I have already explained this at an appropriate place in this exegesis. Such excesses in themselves are not sins; however, since the prophets and messengers of God are standards of truth and falsehood, the Almighty checks them even for such mistakes, and reforms them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 415) 

36. This is meant to sound an assurance: there is no chance that the Prophet (sws) and Muslims become a target of punishment; God knows the places where they go and also where they reside. They should continue to seek forgiveness from their Lord and where they would be God will protect them.

37. The actual words are: يَقُوْلُ الَّذِيْنَ آمَنُوْا . The verb in الَّذِيْنَ آمَنُوْا refers to a claim to what is expressed by the verb and there is an incomplete verb suppressed before یَقُوۡلُ as per linguistic principles.

38. The words  فِي الجِهَاد(about jihad) orفِي القِتَال  (about qital) are suppressed after لَوْلَا نُزِّلَتْ سُورَةٌ. It is a common style of the Qur’an that if something is to be mentioned in detail later, it is initially mentioned rather concisely.

39. They would state this to bluff their claim to faith so that listeners thought that they were ready to fulfil every requirement of faith. So much so, they were even ready to sacrifice their lives for it.

40. Ie., one in which there was no possibility of any ambiguity or doubt or difference in interpretation.

41. Ie., the ailment of malice, jealousy and hypocrisy.

42. The actual words are: فَاَوۡلٰی لَهُمۡ. Like وَيْلَكَ or وَيْلٌ لَّهُمْ they also express curse and hate.

43. The actual words are: طَاعَةٌ وَّ قَوۡلٌ مَّعۡرُوۡفٌ. They are in the place of mubtada’ and the khabar is suppressed because of eloquence. The words قَوۡلٌ  مَّعۡرُوۡفٌ refer to the expression سَمِعْنَا وَ اَطَعْنَا (we listened and we obeyed). It is this expression which is what is conventional and customary for God from His sincere people.

44. This is stated because until that time it was only asked that they be prepared for jihad, as is evident from verse 4 of this surah. They had as yet not been asked to actually go for it.

45. Earlier indirect style of address was adopted but from here the address has become direct. This change is make the advice more effective.

46. Ie., they will return to the same ways of jahiliyyah which they had adopted before the advent of Islam and will once again be deprived of the teaching of justice, affection and love between mutual relationships given to them. This is because this teaching is based on the concept of one God and one father and they will end up with different gods and different progenitors.

47. Footnote 33 explains the law on the basis of which this happened.

48. Ie., bolts which are of hearts only. It refers to the ailments which inflict the heart like fear of death, love for the world, malice, jealousy, hypocrisy, cowardice, arrogance and heard-heartedness etc.

49. Ie., He has given them respite according to His law that those who insist on deviating from the path of the truth by following their desires, would be left to wander wherever they wanted and finally reach the fate which is destined for such people. Here it may be kept in mind that two verbs are used in this sentence: سَوَّلَ and اَمْلَي. The subjecct of the first of them is God and the second is Satan. This is because of their aptness for a noun. Thus if there is an indication present, the verb itself is sufficient to show who its subject is.

50. This is a reference to the Jews and the leaders of the Quraysh with whom these people had secret relations with even after they had become Muslims.

51. Ie., their implication was that even though they had become Muslims, yet in times of calamity or if the Jews and the Quraysh were attacked, they would do as they said and would disregard the like or dislike of others.

52. This is a sentence of intense warning and threat. The implication is that if God fully knows this, then one day He will hold them accountable and also make them reach their fate.

53. This is because God only accepts the good deeds which are in accordance with the conditions He has prescribed.

54. Ie., the ailment of hypocrisy to which jealousy and malice has been added.

55. If a person has two faces and double standards, then his conversation becomes hesitant. Here the Qur’an has referred to this.

56. Trials and tests are an established practice of God and there is no exception in this. A common man and a scholar pass through these circumstances in some form or the other. However, the nature of these trials is different for the companions of God’s Messenger. Before punishing disbelievers, the Almighty purifies their group so that before the final decision it becomes evident where a person stands. Common people do not face such trials. 

57. I.e., the people of the Quraysh and their allies and companions in this conflict between good and evil.

58. This is because after being deprived of true faith no deed is acceptable to God.

59. I.e., in order to hide their weakness and cowardice, they should not invite people to reconciliation and peace when God’s verdict is about to be delivered. The time for this is over. The actual words used for this are: تَدۡعُوۡۤا اِلَی السَّلۡمِ. The particle of negation (لا) is not repeated in them. What is the eloquence in this? Imam Amin Ahsan Islahi writes:

… There is no need to repeat the particle of negation لَا when both parts of a conjugate clause express the same reality. Same is the case in the verse under discussion. Since this call to peace was the result of the cowardice of the hypocrites the word تَدْعُوْا is conjugated with فَلَا تَهِنُوۡا and the particle of negation لَا was suppressed so that it becomes evident from the very style of the discourse that this call to peace was not because they were peace-loving but because it was an unsuccessful attempt to hide their cowardice.  (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 425) 

60. The actual words are: وَ لَا یَسۡـَٔلۡکُمۡ  اَمۡوَالَکُمۡ. The word اِحْفَاءٌ is suppressed after وَ لَا یَسۡـَٔلۡکُمۡ  اَمۡوَالَکُمۡ  as is evident from the next verse. This is the same style which has been explained earlier: when details of something are forthcoming, it is first mentioned concisely. What is understood to be present in this succinct form can be understood from the details. The implication is that God will not put them through the trial of asking them to spend all their wealth for His cause; He will only ask a part of it.

61. I.e., the veil from their weakness and hypocrisy will be lifted and the enmity they hide in their hearts for God’s messenger and His message will be exposed. Hence instead of making such statements, they should try to purify their inner selves.

62. This is because as a result of this attitude a person deprives himself of the eternal kingdom of God.

63. I.e., these people will not have malice for God like them. They will not be averse to seeking His pleasure, will not be after the life of this world and will not be ones who have hidden relationships with God’s enemies. On the other hand, they will love God, seek His pleasure and success in the Hereafter and will remain steadfast on being faithful to God and His messenger.