Section VII: Verses (160-175)

In this section, the anecdote of prophet Lot (sws) is mentioned. Prophets Hud (sws) and Salih warned their nations about their over-indulgence in feats of construction. Lot (sws), on the other hand, warned them on a shameful vice. Here it should be kept in mind that evils always come into being because of indifference to God and the Hereafter. For this reason, their disorder spreads in every sphere of human life. However, in nations, it is more evident in certain aspects viz a viz its temperament and circumstances. It is these prominent aspects that are discussed in this surah. Lot (sws) warned his nation of its grave consequences but it did not pay heed and ultimately met the fate he warned them of. This anecdote also ends on the repetitive verses. This shows that the purpose of narrating all these episodes is the same.

Readers may now proceed to study the verses.

Text and Translation

کَذَّبَتۡ قَوۡمُ لُوۡطِۣ الۡمُرۡسَلِیۡنَ . اِذۡ قَالَ لَهُمۡ اَخُوۡهُمۡ لُوۡطٌ اَلَا تَتَّقُوۡنَ . اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ . فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ . وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ . اَتَاۡتُوۡنَ الذُّکۡرَانَ مِنَ الۡعٰلَمِیۡنَ . وَ تَذَرُوۡنَ مَا خَلَقَ لَکُمۡ رَبُّکُمۡ مِّنۡ اَزۡوَاجِکُمۡ بَلۡ اَنۡتُمۡ قَوۡمٌ عٰدُوۡنَ . قَالُوۡا لَئِنۡ لَّمۡ تَنۡتَهِ یٰلُوۡطُ لَتَکُوۡنَنَّ مِنَ الۡمُخۡرَجِیۡنَ . قَالَ اِنِّیۡ لِعَمَلِکُمۡ مِّنَ الۡقَالِیۡنَ . رَبِّ نَجِّنِیۡ وَ اَهۡلِیۡ مِمَّا یَعۡمَلُوۡنَ . فَنَجَّیۡنٰهُ وَ اَهۡلَهُ اَجۡمَعِیۡنَ . اِلَّا عَجُوۡزًا فِی الۡغٰبِرِیۡنَ . ثُمَّ دَمَّرۡنَا الۡاٰخَرِیۡنَ . وَ اَمۡطَرۡنَا عَلَیۡهِمۡ مَّطَرًا ۚ فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ . اِنَّ فِیۡ ذٰلِكَ لَاٰیَة وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ . وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ . (160 ۔ 175)

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

Do you go to men among people of the world for your sexual desires, and leave the wives which your Lord has created for you? In fact, you are a people who have crossed the limits.” (165-166)

They replied: “Lot! If you do not stop, you shall definitely be expelled from here.” (167)

He replied: “I am strongly averse to this deed of yours. My Lord! Deliver me and my family from the consequence of their deed.” So, We delivered him and all his family. Only an old woman was left with those who were left behind. Then We destroyed others and let loose a horrific storm on them. So, what evil was the rain that was unleashed on them who had been warned of their fate! (168-173)

Indeed, there is a great sign in this, and most of them are not going to believe. And your Lord indeed is Mighty and Merciful. (174-175)

Explanation

کَذَّبَتۡ قَوۡمُ لُوۡطِۣ الۡمُرۡسَلِیۡنَ . اِذۡ قَالَ لَهُمۡ اَخُوۡهُمۡ لُوۡطٌ اَلَا تَتَّقُوۡنَ . اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ . فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ . وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ .1

These verses occur in the previous anecdotes also. They have been explained there.

اَتَاۡتُوۡنَ الذُّکۡرَانَ مِنَ الۡعٰلَمِیۡنَ . وَ تَذَرُوۡنَ مَا خَلَقَ لَکُمۡ رَبُّکُمۡ مِّنۡ اَزۡوَاجِکُمۡ بَلۡ اَنۡتُمۡ قَوۡمٌ عٰدُوۡنَ .2

These verses refer to the greatest sin of Lot’s nation. At another instance, it has been explained that homosexuality had become a fashion among them. When this happens in a nation, it becomes a pile of filth. God cleanses his earth from it.

The word “men” after “among people of the world” point to the utter blindness of his nation. Even when God has created women for them to quench their sexual desires, they go to men for this purpose. Women are not hidden from them. Even the blind can see them. But can they be done of the blindness that has overcome them. In verse 54 of Surah al-Naml, the words used are: اَتَاۡتُوۡنَ الۡفَاحِشَةَ وَ اَنۡتُمۡ تُبۡصِرُوۡنَ (do you engage in this blatant vulgarity even though you have eyes?)

The words “and leave the wives which your Lord has created for you?” is an explanation of this blindness and the essential consequence of this vulgar tendency. People who have this tendency are afflicted with severe perversion and their attraction towards women becomes non-existent. Such people make a complete mockery of the institution of family and the society becomes a herd of animals driven by unnatural desires.

The words “in fact, you are a people who have crossed the limits” express yearning and sorrow. The implication is that words fail to express the heinous nature of their wrongdoing as they have far exceeded the limits of human nature.

قَالُوۡا لَئِنۡ لَّمۡ تَنۡتَهِ یٰلُوۡطُ لَتَکُوۡنَنَّ مِنَ الۡمُخۡرَجِیۡنَ .3

The style of this threat clearly shows that it was not merely a threat: it was a decisive warning. They used to give threats earlier also; there are indications of this in the Qur’an. However, this time they were bent upon implementing them.

قَالَ اِنِّیۡ لِعَمَلِکُمۡ مِّنَ الۡقَالِیۡنَ . 4

The word قلي means “intense hate and malice.”

Lot (sws) answered the decisive warning of his people in an emphatic manner: their threat cannot make him even slightly budge from his stance. If they hate him because he rebukes them for their vulgarity, their threats can neither stop him nor soften him. They should be clear that he severely detests and hates it. They can do whatever they like; he does not care.

By using the plural in مِّنَ الۡقَالِیۡنَ, stress has been added to his response. The implication is that it is not merely he who is averse to it; all upright people are averse to it and he is among them, and in no way can he be a companion to them in this act.

رَبِّ نَجِّنِیۡ وَ اَهۡلِیۡ مِمَّا یَعۡمَلُوۡنَ . 5

In the expression مِمَّا یَعۡمَلُوۡنَ a governing noun is suppressed in accordance with a common linguistic principle. The expression will be to the effect: من عقوبة ما يعملون.

Lot (sws) assessed that the decisive moment had arrived; if these people have decided to expel him from the land, then in accordance with the established practice of God a torment will necessarily visit them. Thus he uttered the words of prayer mentioned in this verse. It has been discussed at other instances that the word اَهۡلِ also includes followers. Hence, if some people from among his nation professed faith in him, they are included in its connotation.

فَنَجَّیۡنٰهُ وَ اَهۡلَهُ اَجۡمَعِیۡنَ . اِلَّا عَجُوۡزًا فِی الۡغٰبِرِیۡنَ . ثُمَّ دَمَّرۡنَا الۡاٰخَرِیۡنَ . وَ اَمۡطَرۡنَا عَلَیۡهِمۡ مَّطَرًا ۚ فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ . 6

After that, the torment descended on the nation of Lot (sws), the details of which have already been explained in Surah al-Hijr.

The word عَجُوۡزٌ refers to his wife. All her sympathies were with her nation. Thus in spite of belonging to Lot’s family she was punished. This word has been used here for her disparagingly.

The words “so, what evil was the rain that was unleashed on them who had been warned of their fate” are meant to warn the Quraysh. Those who do not pay heed to the warnings of a messenger end up facing the torment of God and what an evil torment it is.

اِنَّ فِیۡ ذٰلِكَ لَاٰیَة وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ . وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ .7

These repetitive verses at the end have already been explained.

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Section VIII: Verses (176- 191)

This section mentions the anecdote of Prophet Shu‘ayb (sws) and his people who lived in Madyan. Just as Lot (sws) warned his nation of their moral misconduct, Shu‘ayb (sws) warned his nation of economic misconduct. However, his nation too adopted the same and ultimately met with the same fate as other nations did. This anecdote also ends with the repetitive verses.

Readers may now proceed to study these verses.

Text and Translation

کَذَّبَ اَصۡحٰبُ لۡـَٔـیۡكَةِ الۡمُرۡسَلِیۡنَ . اِذۡ قَالَ لَهُمۡ شُعَیۡبٌ اَلَا تَتَّقُوۡنَ . اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ . فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ . وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ . اَوۡفُوا الۡکَیۡلَ وَ لَا تَکُوۡنُوۡا مِنَ الۡمُخۡسِرِیۡنَ . وَ زِنُوۡا بِالۡقِسۡطَاسِ الۡمُسۡتَقِیۡمِ . وَ لَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَهُمۡ وَ لَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ . وَ اتَّقُوا الَّذِیۡ خَلَقَکُمۡ وَ الۡجِبِلَّةَ الۡاَوَّلِیۡنَ . قَالُوۡا اِنَّمَاۤ اَنۡتَ مِنَ الۡمُسَحَّرِیۡنَ . وَ مَاۤ اَنۡتَ اِلَّا بَشَرٌ مِّثۡلُنَا وَ اِنۡ نَّظُنُّکَ لَمِنَ الۡکٰذِبِیۡنَ . فَاَسۡقِطۡ عَلَیۡنَا کِسَفًا مِّنَ السَّمَآءِ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ . قَالَ رَبِّیۡ اَعۡلَمُ بِمَا تَعۡمَلُوۡنَ . فَکَذَّبُوۡهُ فَاَخَذَهُمۡ عَذَابُ یَوۡمِ الظُّلَّةِ اِنَّهُ کَانَ عَذَابَ یَوۡمٍ عَظِیۡمٍ . اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ . وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ . (176 ۔ 191)

The dwellers of the Forest also denied the messengers when Shu‘ayb informed them: “Do you not fear God? I am a trusted messenger for you. So, fear God and obey me. And I do not ask you for any recompense on this. My recompense rests with the God of the universe.” (176-180)

“Measure fully and be not among those who inflict loss on others and weigh with the correct scale and do not give things to people while lessening them. And do not go about spreading disorder in the land and fear the Being Who has created you and the generations before you as well.” (181-184)

They replied: “You are only under a magical spell and just a mortal like us. And we think that you among absolute liars. (185-186)

So, if you are truthful, drop pieces on us from the sky.” He said: “My Lord knows full well what you are doing.” Thus, they rejected him; so, the punishment of the day of the canopy seized them and indeed it was the punishment of a horrible day. (187-189)

Indeed, there is a great sign in this, and most of them are not going to believe. And your Lord indeed is Mighty and Merciful. (190-191)

Explanation

کَذَّبَ اَصۡحٰبُ لۡـَٔـیۡكَةِ الۡمُرۡسَلِیۡنَ .  8

The word لۡـَٔـیۡكَةِ  refers to bushes and forests. There was a forest near Madyan. For this reason, those residing in it were also known as “People of the Forest.” Some exegetes think that the “People of Madyan” and the “People of the Forest” are different from one another. They think that Shu‘ayb (sws) was sent towards both these nations. In my view, this opinion is incorrect.

اِذۡ قَالَ لَهُمۡ شُعَیۡبٌ اَلَا تَتَّقُوۡنَ . اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ . فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ . وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ . 9

These verses occur in the previous anecdote and have already been explained.

اَوۡفُوا الۡکَیۡلَ وَ لَا تَکُوۡنُوۡا مِنَ الۡمُخۡسِرِیۡنَ . وَ زِنُوۡا بِالۡقِسۡطَاسِ الۡمُسۡتَقِیۡمِ . 10

The people of Madyan were traders by profession and had advanced to great heights in it. However, when people are indifferent to God and the Hereafter, Satan gets the chance to play his pranks and wreak havoc. Thus these people were afflicted by deceiving others in weighing goods. This economic misconduct is a severe disease that is contagious. Once a single person is stricken by it, every trader and business is drawn into it. Then such forms of fraud, deception and exploitation in selling goods and merchandise come into being that every person cries out in despair. The Almighty has created this world with a balance and the heavens and the earth remain intact because of this balance. If this balance is ruined, the heavens and the earth are devastated. This system created by the Almighty guides mankind that they too should maintain this balance of justice in every sphere of life lest their social and economic systems are wreaked. More details will be provided on this in the exegesis of Surah al-Rahman insha’Allah.

وَ لَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَهُمۡ وَ لَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ .  11

A very heinous form of selling goods to people by lessening them is adulteration. This means adding barley in wheat, fat in oil, sand in sugar, water in milk. In this way, the seller gives every buyer the requisite amount or measure but the proportion or percentage of the real thing sold is much less. Adulteration using harmful items is a further step in this horrific act. A stage is reached that when a person eats something bought from the market, he is not even sure if he is gulping poison or some common edibles.

The words “and do not go about spreading disorder in the land” point to the fact that if these people have advanced at the expense of destroying this balance, then such advancement is a bane not a boon. Their ways should be the ways of reformers and not of those who spread disorder. Feeding on illegal means has a very terrible fate. They must realize this.

وَ اتَّقُوا الَّذِیۡ خَلَقَکُمۡ وَ الۡجِبِلَّةَ الۡاَوَّلِیۡنَ .12

The word جِبِلَّةٌ means “creatures.” Here, prophet Shu‘ayb (sws) has asked his people to learn a lesson from history. The Being Who created the earlier generations is the very One Who has created them. If He destroyed them because of spreading disorder in the land, His practice will not change in their case too. They will be punished for their economic misconduct. If their God had been different from that of their ancestors, they could have been dealt with by a different law. However, if He is the same – and no doubt He is the same – how can He deal with them differently? So they should fear Him and mend their ways.

قَالُوۡا اِنَّمَاۤ اَنۡتَ مِنَ الۡمُسَحَّرِیۡنَ . وَ مَاۤ اَنۡتَ اِلَّا بَشَرٌ مِّثۡلُنَا وَ اِنۡ نَّظُنُّکَ لَمِنَ الۡکٰذِبِیۡنَ . فَاَسۡقِطۡ عَلَیۡنَا کِسَفًا مِّنَ السَّمَآءِ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ . 13

Shu‘ayb’s (sws) people replied with these words, an answer given by the rejecters of all messengers. The word كِسْفٌ is a plural of كِسْفَةٌ. It is mentioned at other instances of the Qur’an that this demand put forth by his nation to send down pieces of the sky on them was made in response to his warning that if they did not listen to him, they will be faced with the same punishment as the ones faced by the ‘Ad, the Thamud and the people of Lot (sws).

قَالَ رَبِّیۡ اَعۡلَمُ بِمَا تَعۡمَلُوۡنَ . 14

This sentence expresses Shu‘ayb’s (sws) trust in God. His implication was that dropping pieces from the sky was under God’s jurisdiction and not his. God fully knows their pranks; thus Shu‘ayb (sws) has consigned this matter to Him. Whatever His wisdom entails will transpire and at the right time too.

 فَکَذَّبُوۡهُ فَاَخَذَهُمۡ عَذَابُ یَوۡمِ الظُّلَّةِ اِنَّهُ کَانَ عَذَابَ یَوۡمٍ عَظِیۡمٍ . 15

The nature of torment that visited the people of Shu‘ayb (sws) has been described in verse 91 of Surah al-A‘raf. Those who want to see its details can look it up. In verse 94 of Surah Hud, this torment is called صَيْحَةٌ which means shout and thunder. In the verse under discussion, the words “the punishment of the day of the canopy” are used. It is evident from this that from a distance this torment seemed like a column or canopy of dust or smoke. This shows that the nature of this torment was that of a stone-hurling wind that has been referred to in the anecdote of prophet Lot (sws) as hasib. This torment includes رَجْفَةٌ, صَيْحَةٌ, and ظُلَّةٌ.

اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ . وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ .16

These repetitive verses at the end have already been explained.

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Section IX: Verses (192- 227)

Coming up are the concluding verses of the surah and the discourse links to its introductory part which is the real theme. There, while sounding assurance to the Prophet (sws), it had been stated that the Qur’an being sent by God is an obvious fact. Those who were demanding a sign of punishment as a condition to believe in it were merely presenting a lame excuse. If God wanted, He could show them such a sign as a result of which their arrogance would be shattered; however, He wanted that instead of observing such a sign, they use their intellect and insight. So, if they continue with this stubborn behaviour, each and every danger the Qur’an was informing them of would materialize. After that, the anecdotes of prophets of God were narrated to highlight this very fact. The Prophet’s addressees were asked that if they want signs, they should turn to these anecdotes. Each of them is a sign. If they adopt the same attitude, there is no reason why they should be treated differently than these nations. These anecdotes ended on the account of Shu‘ayb (sws) and his people. After this, the era of Moses (sws) begins as per the historical sequence. Since his anecdote has been described in detail earlier, it is not mentioned here and the discourse returns to its actual theme: the Qur’an has been sent down by God; it is not inspired by some devil nor is it poetry. Previous scriptures have predicted it and the scholars of the Israelites are aware of these prophesies. If these unfortunate people deny it, the Prophet (sws) should not pay heed to them. Instead he should focus all his attention on the believers. These wretched people will soon encounter their fate.

Readers may now proceed to study these verses.

Text and Translation

وَ اِنَّهُ لَتَنۡزِیۡلُ رَبِّ الۡعٰلَمِیۡنَ . نَزَلَ بِهِ الرُّوۡحُ الۡاَمِیۡنُ . عَلٰی قَلۡبِكَ لِتَکُوۡنَ مِنَ الۡمُنۡذِرِیۡنَ . بِلِسَانٍ عَرَبِیٍّ مُّبِیۡنٍ . وَ اِنَّهُ لَفِیۡ زُبُرِ الۡاَوَّلِیۡنَ . اَوَ لَمۡ یَکُنۡ لَّهُمۡ اٰیَةً اَنۡ یَّعۡلَمَهُ عُلَمٰٓؤُا بَنِیۡ اِسۡرَآءِیۡلَ . وَ لَوۡ نَزَّلۡنٰهُ عَلٰی بَعۡضِ الۡاَعۡجَمِیۡنَ . فَقَرَاَهُ عَلَیۡهِمۡ مَّا کَانُوۡا بِهِ مُؤۡمِنِیۡنَ . کَذٰلِكَ سَلَکۡنٰهُ فِیۡ قُلُوۡبِ الۡمُجۡرِمِیۡنَ . لَا یُؤۡمِنُوۡنَ بِهِ حَتّٰی یَرَوُا الۡعَذَابَ الۡاَلِیۡمَ . فَیَاۡتِیَهُمۡ بَغۡتَةً وَّ هُمۡ لَا یَشۡعُرُوۡنَ . فَیَقُوۡلُوۡا هَلۡ نَحۡنُ مُنۡظَرُوۡنَ . اَفَبِعَذَابِنَا یَسۡتَعۡجِلُوۡنَ . اَفَرَءَیۡتَ اِنۡ مَّتَّعۡنٰهُمۡ سِنِیۡنَ . ثُمَّ جَآءَهُمۡ مَّا کَانُوۡا یُوۡعَدُوۡنَ . مَاۤ اَغۡنٰی عَنۡهُمۡ مَّا کَانُوۡا یُمَتَّعُوۡنَ . وَ مَاۤ اَهۡلَکۡنَا مِنۡ قَرۡیَةٍ اِلَّا لَهَا مُنۡذِرُوۡنَ . ذِکۡرٰی وَ مَا کُنَّا ظٰلِمِیۡنَ . وَ مَا تَنَزَّلَتۡ بِهِ الشَّیٰطِیۡنُ . وَ مَا یَنۡۢبَغِیۡ لَهُمۡ وَ مَا یَسۡتَطِیۡعُوۡنَ . اِنَّهُمۡ عَنِ السَّمۡعِ لَمَعۡزُوۡلُوۡنَ . فَلَا تَدۡعُ مَعَ اللّٰهِ اِلٰـهًا اٰخَرَ فَتَکُوۡنَ مِنَ الۡمُعَذَّبِیۡنَ . وَ اَنۡذِرۡ عَشِیۡرَتَكَ الۡاَقۡرَبِیۡنَ . وَ اخۡفِضۡ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الۡمُؤۡمِنِیۡنَ . فَاِنۡ عَصَوۡكَ فَقُلۡ اِنِّیۡ بَرِیۡٓءٌ مِّمَّا تَعۡمَلُوۡنَ . وَ تَوَکَّلۡ عَلَی الۡعَزِیۡزِ الرَّحِیۡمِ . الَّذِیۡ یَرٰىكَ حِیۡنَ تَقُوۡمُ . وَ تَقَلُّبَكَ فِی السّٰجِدِیۡنَ . اِنَّهُ هُوَ السَّمِیۡعُ الۡعَلِیۡمُ . هَلۡ اُنَبِّئُکُمۡ عَلٰی مَنۡ تَنَزَّلُ الشَّیٰطِیۡنُ . تَنَزَّلُ عَلٰی کُلِّ اَفَّاكٍ اَثِیۡمٍ . یُّلۡقُوۡنَ السَّمۡعَ وَ اَکۡثَرُهُمۡ کٰذِبُوۡنَ .  الشُّعَرَآءُ یَتَّبِعُهُمُ الۡغَاونَ . اَلَمۡ تَرَ اَنَّهُمۡ فِیۡ کُلِّ وَادٍ یَّهِیۡمُوۡنَ . وَ اَنَّهُمۡ یَقُوۡلُوۡنَ مَا لَا یَفۡعَلُوۡنَ . اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَ ذَکَرُوا اللّٰهَ کَثِیۡرًا وَّ انۡتَصَرُوۡا مِنۡ بَعۡدِ مَا ظُلِمُوۡا وَ سَیَعۡلَمُ الَّذِیۡنَ ظَلَمُوۡا اَیَّ مُنۡقَلَبٍ یَّنۡقَلِبُوۡنَ . (192 ۔ 227)

 And indeed this has been revealed in a very elaborate manner by the Lord of the worlds. The Trusted Angel has brought it down to your heart so that you become among those who warn. In lucid Arabic and it is also mentioned in earlier scriptures. Is this not a sufficient sign for these people that the scholars of the Israelites know? (192-197)

And had We revealed it to a non-Arab and he would have read it out to them, they would not have professed faith in him. In this way, We make it enter the hearts of the wrongdoers. They will not accept faith until they see the painful torment. Thus it will suddenly visit them and they will not even be aware of it. At that time, they will say: “Will we get some respite?” (198-203)

Are they asking to hasten Our torment? Just see if We let them live for some more years; then, that torment comes to them with which they are being threatened with; what good will this reprieve be to them? (204-207)

We have never destroyed a city unless warners have first come for it to remind. And We are not unjust. (208-209)

And devils have not brought it down. Neither is it worthy of them nor do they have the capacity to do this. They have been deposed from eavesdropping. (210-212)

Thus, do not call upon any deity besides God so that you too become worthy of punishment. And warn your near ones of kin and lower your wings of affection on the believers who have followed you. (213-215)

If these people are disobeying you, then tell them: I am acquitted from whatever you are doing, and trust the Mighty and the Merciful God. The God Who sees you when you get up and observes your coming and going among those who prostrate. Indeed, He hears and knows all. (216-220)

Should I tell you on whom the devils descend? They descend on lying wretched people who intently try to hear and most of them are liars. (221-223)

And those who have gone astray follow the poets. Do you not see that they wander in every valley and do not practice what they preach? Only they are an exception to it who accepted faith, did righteous deeds and remembered God abundantly and who took revenge only when they were oppressed – and these oppressors, they shall soon know what their abode would be. (224-227)

Explanation

وَ اِنَّهُ لَتَنۡزِیۡلُ رَبِّ الۡعٰلَمِیۡنَ . نَزَلَ بِهِ الرُّوۡحُ الۡاَمِیۡنُ . عَلٰی قَلۡبِكَ لِتَکُوۡنَ مِنَ الۡمُنۡذِرِیۡنَ . 17

The antecedent of the pronoun in اِنّهُ  is the Qur’an. Since the context is clear, this pronoun occurs for something that is understood.

The word تَنۡزِیۡلُ  means to reveal something painstakingly and in a thorough way. The rejecters and adversaries of the Qur’an are warned here that it is not something similar to what the soothsayers are inspired from the devils. It has been revealed in a very elaborate manner by the Lord of the worlds. Hence they must duly value it and not call for their doom by denying it.

الرُّوۡحُ الۡاَمِیۡنُ is the title of Gabriel. The attribute “trusted” shows that he has delivered the Qur’an to the Prophet (sws) in a faithful way exactly as he received it. It may be kept in mind that in frenzy of animosity for Islam, the Jews and the Rawafid had blamed Gabriel of dishonesty in this matter. Details have been mentioned in Surah al-Baqarah.

The antecedent of the pronoun in عَلی قَلۡبِكَ is Prophet Muhammad (sws). In other words, it is the heart and not his fancy that is the recipient of divine revelation. The heart is the most noble organ of human body. Hence there is no chance that it be invaded by any satanic whisper or interference. Though the last of these verses apparently address the Prophet (sws) yet the purpose is to explain to the opponents that the Qur’an has originated from a pure source and descended at a pure place.

The words “so that you become among those who warn” express the purpose of Qur’an’s revelation: the Prophet (sws) should fully make aware all those who are leading their lives while being indifferent to God and the Hereafter of the consequence of this indifference. The implication is that the Qur’an is not merely the word of God, it is a warning and the Prophet (sws) is a warner. Thus people must pay heed to it; otherwise, they should get ready to face the consequences it is informing them of.

بِلِسَانٍ عَرَبِیٍّ مُّبِیۡنٍ .  18

These words express God’s favour to the Arabs: the Qur’an has been revealed in eloquent Arabic, which is a means of honour for them and is also a conclusive communication of the truth to them. Now they cannot present the excuse that they were not able to understand it. If they do not give it due importance after all this elaborate arrangement from God, they will be responsible.

وَ اِنَّهُ لَفِیۡ زُبُرِ الۡاَوَّلِیۡنَ . اَوَ لَمۡ یَکُنۡ لَّهُمۡ اٰیَةً اَنۡ یَّعۡلَمَهُ عُلَمٰٓؤُا بَنِیۡ اِسۡرَآءِیۡلَ . 19

This is a reference to the testimony of ancient scriptures in favour of the Qur’an: it has been mentioned in them and so are the prophesies of its arrival. These prophesies about the advent of the Prophet (sws) and his call found in the Torah, the Injil and the Zabur have been mentioned at relevant instances of this exegesis. The scholars of the Israelites fully knew them even though their majority hid them. However, among them were the true scholars too who openly acknowledged the Qur’an and also professed faith in Muhammad (sws). The Qur’an has paid glowing tributes to their acceptance of the truth at various instances.

In the above cited verses, these very prophecies and these scholars are referred and the question posed to the opponents of the Qur’an. What more do they want. It may be kept in mind that in religious issues the Arabs regarded the People of Book to be superior. However, in frenzy of their denial of the Prophet (sws), they had become so blind that those among the People of Book who supported them were regarded by them to be their well-wishers. On the other hand, those among them who believed in the Prophet (sws) were regarded by them to be ones who had conspired in the authorship of the Qur’an. This has been discussed in the previous surah.

The interpretation of the verse وَ اِنَّهُ لَفِیۡ زُبُرِ الۡاَوَّلِیۡنَ that I have presented is very clear. Its parallels can be seen in the earlier surahs as well as in the succeeding ones. However, I am not aware how some people have ascribed an opinion to our jurists that they have deduced from this verse: the Qur’an can be read in a non-Arabic tongue also. This interpretation is incomprehensible. If the Qur’an is rendered into another language, it cannot be called the Qur’an; it will be its translation and there is great difference between a text and its translation. Not even the translation of a single surah, in fact, a single verse can regarded as a substitute of the original, let alone the translation of the whole Qur’an. Those who are aware of the inimitability of the Qur’an know that the meaning of some verses is absolutely clear. A translator does not feel any difficulty or ambiguity in them. However, after years of hard work, when he gets down to translating them, he feels that, in spite of having the ability to translate, he is not able to fully render the verses, let alone their eloquence. This is the case with the Qur’an. However, the translations of other divine scriptures too – which do not even claim inimitability – cannot be regarded as a substitute of their originals. In fact, it is a fact that the major reason for the Jews and Christians going astray is that the original languages of their scriptures became extinct and they regarded their translations to be their substitute. They have based their understanding and system of reasoning on these translations. I have already explained at an appropriate instance how Saint Paul manipulated the translations to lead the Christians astray. Nevertheless, I think that this deduction from the verse has no grounds and is totally wrong in itself; in fact, it is a matter of grave consequence viz a viz religion. I think that this deduction has been ascribed to the respected jurists because of some misunderstanding. However, more discussion on this topic is beyond the scope of this exegesis. So, I would not like to devote more time here in its research.

وَ لَوۡ نَزَّلۡنٰهُ عَلٰی بَعۡضِ الۡاَعۡجَمِیۡنَ . فَقَرَاَهُ عَلَیۡهِمۡ مَّا کَانُوۡا بِهِ مُؤۡمِنِیۡنَ . 20

These verses further explain God’s favour mentioned in verse 196. These Arabs could have had an excuse of the Qur’an been revealed in an non-Arabic tongue. But what is the excuse they have when the Qur’an has been revealed in their own best language to a best person among them. In verse 44 of Surah Ha Mim al-Sajdah, it is similarly stated: وَ لَوۡ جَعَلۡنٰهُ قُرۡاٰنًا اَعۡجَمِیًّا لَّقَالُوۡا لَوۡ لَا فُصِّلَتۡ اٰیٰتُهُ ءَاَعۡجَمِیٌّ وَّ عَرَبِیٌّ (and had We revealed the Qur’an in a foreign tongue, these people would have objected: “Why were not its verses expounded?” The discourse in a foreign tongue, and the addressees Arabs?”) In verse 103 of Surah al-Nahal, a specific aspect of this topic is explained. Those interested can take a look.

کَذٰلِكَ سَلَکۡنٰهُ فِیۡ قُلُوۡبِ الۡمُجۡرِمِیۡنَ . لَا یُؤۡمِنُوۡنَ بِهِ حَتّٰی یَرَوُا الۡعَذَابَ الۡاَلِیۡمَ . فَیَاۡتِیَهُمۡ بَغۡتَةً وَّ هُمۡ لَا یَشۡعُرُوۡنَ . فَیَقُوۡلُوۡا هَلۡ نَحۡنُ مُنۡظَرُوۡنَ . 21

The سَلَکَ word also means “to make something enter something.” Here it is used in this meaning.

These verses sound assurance to the Prophet (sws): if these people are showing aversion to the Qur’an, it is not because of any fault in it; the fault actually lies in their hearts. Persistence in sin has corrupted these hearts so much that they have lost their ability to accept the truth. Since they have continued to adhere to the wrong path, their hearts have been twisted. For this reason, the true message of the Qur’an pierces their hearts but their disposition refuses to accept it. People whose digestive system has become stricken with ailments, the best of nourishments can do nothing for them. They actually throw it up. Such is the case with these people too. All this is in accordance with the established practice of God. This is how God deals with those whose nature has become perverted. Now these people will accept the veracity of the Qur’an only when they see the punishment it is informing them of. This punishment will visit them suddenly. They will not know of it until it appears. At that time, they will yearn to be given reprieve so that they reform themselves; but alas the time for this would have passed.

اَفَبِعَذَابِنَا یَسۡتَعۡجِلُوۡنَ . اَفَرَءَیۡتَ اِنۡ مَّتَّعۡنٰهُمۡ سِنِیۡنَ . ثُمَّ جَآءَهُمۡ مَّا کَانُوۡا یُوۡعَدُوۡنَ . مَاۤ اَغۡنٰی عَنۡهُمۡ مَّا کَانُوۡا یُمَتَّعُوۡنَ . 22

The posed question expresses amazement. The implication is that these people want to hasten the punishment; yet what is destined to come is nevertheless destined to come. Any delay in its arrival does not secure them from it. If God has granted them the respite to live and enjoy until a certain period of time, this will not make any difference. Ultimately they will have to face what they are being informed of. The advent of a messenger will make them encounter this decisive phase. The delay is because of God’s wisdom and should not be a cause for them to stop fearing its arrival. If, as a result, they are making fun of it, then this is their misfortune.

اَهۡلَکۡنَا مِنۡ قَرۡیَةٍ اِلَّا لَهَا مُنۡذِرُوۡنَ . ذِکۡرٰی وَ مَا کُنَّا ظٰلِمِیۡنَ .23

This is a reminder of the established practice God has adopted regarding nations of the world. Since He is just and merciful: He does not destroy a nation without warning it and conclusively delivering the truth to it. The word ذِکۡرٰی (reminder) expounds the reason of a messenger’s advent and the style shows that it is being emphasized that without such a reminder, God does not destroy a nation. Not doing so is an injustice and God is not unjust. If they do not duly value this reminder, they shall have to face the destined result and this would not be any injustice. In fact, it would be exact justice.

وَ مَا تَنَزَّلَتۡ بِهِ الشَّیٰطِیۡنُ . 24

What was stated earlier in verse 192 in a positive sense, is stated here in a negative one. While keeping in view both these senses, the verse would mean that this is the word sent down by God and not by the devils as they – the Quraysh – contend.

وَ مَا یَنۡبَغِیۡ لَهُمۡ وَ مَا یَسۡتَطِیۡعُوۡنَ . اِنَّهُمۡ عَنِ السَّمۡعِ لَمَعۡزُوۡلُوۡنَ .25

Stated here is the reason why the Qur’an cannot be the word of the devils: neither are they worthy of it nor is it in line with their mission. How can they destroy their own kingdom by their own hands? Precisely the same thing was said by Jesus (sws) to the jurists and the Pharisees of his times when to counter the effect of his miracles, they started to say the masses that it is with the help of Beelzebul, the chief evil, spirit that he shows these miracles:

But some of them [–the Pharisees and the jurists–] said, “By Beelzebul, the prince of demons, he is driving out demons.” … Jesus knew their thoughts and said to them: “Any kingdom divided against itself will be ruined, and a house divided against itself will fall. If Satan is divided against himself, how can his kingdom stand? (Luke, 11:16-18)

Exactly the same point is made by the Qur’an by the words “neither is it worthy of them.” The second answer given by the Qur’an is “nor do they have the capacity to do this.” The Qur’an has repeatedly challenged the Quraysh that if they regard it to be the product of a human being, they should bring forth something like it with the help of their deities, poets, soothsayers and the jinn. However, they could not produce something like it. This obviously meant that the Qur’an was not the word of the jinn or the devils. If they had the capacity to do it, their foremost friendship was with the Quraysh and their soothsayers. Why did they not help them?

The third answer given to them by the Qur’an is “Nor do they have the capacity to do this." Until then they would try to eavesdrop but after that they were stopped from doing this. The jinn have confessed this in their own words:

وَّ اَنَّا لَمَسۡنَا السَّمَآءَ فَوَجَدۡنٰهَا مُلِئَتۡ حَرَسًا شَدِیۡدًا وَّ شُهُبًا . وَّ اَنَّا کُنَّا نَقۡعُدُ مِنۡهَا مَقَاعِدَ لِلسَّمۡعِ فَمَنۡ یَّسۡتَمِعِ الۡاٰنَ یَجِدۡ لَهُ شِهَابًا رَّصَدًا . (72: 8۔9)

And we observed the heavens and found it filled with stern guards and meteors. And we were able to sit in some of its stations to eavesdrop, but now whoever tries to eavesdrop finds a meteor waiting for him. (72:8-9)

These verses of Surah al-Jinn point towards an important arrangement made by God in His kingdom. It has been made by Him to protect the Qur’an from every sort of incursion from Satan and his army. Insha’Allah, this will be explained further in the exegesis of Surah al-Jinn.

فَلَا تَدۡعُ مَعَ اللّٰهِ اِلٰـهًا اٰخَرَ فَتَکُوۡنَ مِنَ الۡمُعَذَّبِیۡنَ . 26

These verses and some of the succeeding omes are addressed to the Prophet (sws). However, the wrath and anger in them are directed to his opponents and rejecters.

وَ اَنۡذِرۡ عَشِیۡرَتَكَ الۡاَقۡرَبِیۡنَ . وَ اخۡفِضۡ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الۡمُؤۡمِنِیۡنَ .27

The Prophet (sws) is told that his greatest responsibility lies towards his near of kin. It may be kept in mind that it was his immediate family who was the custodian of the House of God and also regarded by the Arabs to be their religious and political leaders. Both these capacities entailed that he warn them of the imminent danger. If they mended their ways, it would have become easy to bring others to the right path. For this reason, the way prophets of God always adopted was that they warned the leaders of their time. They directed their attention to the masses when they lost hope in these leaders. Jesus (sws) expended all his efforts towards the scholars among the Jews. However, when they did not abstain from their obduracy, he turned to the masses. For this reason, Prophet Muhammad (sws) has also been directed in these verses to address his kin. This will not only fulfil his obligation towards them, but it will also ease the way for his message to penetrate among the common man if his kin accept it.

The words “and lower your wings of affection on the believers who have followed you” brings the picture of a hen protecting her young ones from danger lest they don’t realize it. It may be kept in mind that very few of the kin professed faith in the Prophet (sws) whom he was asked to warn. Most of those who did were the poor among the masses whom the leaders of the Quraysh regarded to be very lowly in status. To one of them, the Prophet (sws) has been asked to show affection and to the other he has been asked to deliver warning.

فَاِنۡ عَصَوۡكَ فَقُلۡ اِنِّیۡ بَرِیۡٓءٌ مِّمَّا تَعۡمَلُوۡنَ . 28

The Prophet (sws) should declare his acquittal from his kin if they do not accept his warning. This declaration of acquittal is the last phase of warning, as has been stated at other instances. After this, the phase of punishment for the rejecters of a messenger and that of migration for his followers arrives. This declaration of acquittal is attributed to all messengers of God. The way Abraham (sws) declared it before his father has been mentioned earlier.

وَ تَوَکَّلۡ عَلَی الۡعَزِیۡزِ الرَّحِیۡمِ .29

The Prophet (sws) should not care about the consequences of this declaration of acquittal and fully repose his trust in the powerful and merciful God. He will help him and his companions from all the hardships and dangers of the coming phases. Since He is powerful, He will be able to do what He intends. None can stop Him. And since He is merciful too, He will show mercy to His servants who will forsake their relatives for Him. It should be kept in mind that after the declaration of acquittal, a messenger and his companions enter into a new phase of their lives and this new phase is totally hidden from them. For this reason, this new phase is fraught with hardships. It is not at all easy to convert friends into foes when nothing is known of the future. Only those can pass through these difficult times who trust their powerful and merciful Lord.

الَّذِیۡ یَرٰىكَ حِیۡنَ تَقُوۡمُ . وَ تَقَلُّبَكَ فِی السّٰجِدِیۡنَ . اِنَّهُ هُوَ السَّمِیۡعُ الۡعَلِیۡمُ .30

These verses shower praises in a very affectionate and affable manner on the vigil and night worship of the Prophet (sws) and his companions to procure the pleasure of God. He should trust the God Who watches him when he gets up to pray at night and supplicate before Him. The Prophet (sws) is also in God’s notice when he tries that his companions also reap the blessings of the night prayer and supplication. So when God is aware of all these activities, He will take these into account. The mighty and merciful Lord will help him in every hardship.

Out exegetes have presented various opinions in the interpretation of the expression “when you get up” and each can be possible. However, in my opinion, the correct opinion among these is the one which says that this getting up relates to getting up for the tahajjud prayer. A strong indication to this is found in the words “your coming and going among those who prostrate.” It has been mentioned elsewhere that more the difficulties the Prophet (sws) encountered in his preaching, the more time he spent in the tahajjud prayer. The Almighty too directed him to do so. More details about this can be seen in the surahs of the last chapter. The Prophet’s tahajjud worship is also mentioned in verse 48 of Surah al-Tur and verse 40 of Surah Qaf, where more explanation will be provided.

The word تَقَلُّب means “coming and going.”

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

Earlier, the attributes “mighty and merciful” were mentioned after directing the believers to trust God. Now the attributes “knows and hears all” are mentioned after referring to their night worship. The occasion and context for this is evident. Trusting God has a lot to do with keeping these attributes in mind.

هَلۡ اُنَبِّئُکُمۡ عَلٰی مَنۡ تَنَزَّلُ الشَّیٰطِیۡنُ . تَنَزَّلُ عَلٰی کُلِّ اَفَّاكٍ اَثِیۡمٍ . یُّلۡقُوۡنَ السَّمۡعَ وَ اَکۡثَرُهُمۡ کٰذِبُوۡنَ .31

Earlier verses mention with full detail the source and fountainhead of the Qur’an, its secure passage of descent and the purity of its bearer. It was refuted that it had been inspired by the devil. All these details were given to reject the propoganda of the Prophet’s opponents that he was a soothsayer and just as the devils inspire soothsayers with the knowledge of the Unseen, they inpire the Prophet (sws) too with this knowledge. Later he presents this as divine revelation.

Now the verses under discussion address those who were blaming the Prophet (sws). The verse portrays these soothsayers who had successfully deceived these people who were making these accusations. By mentioning these soothsayers with their traits, their character is fully depicted. Their first attribute which is mentioned is that they are اَفَّاك. It means that they are total liars, cheats and swindlers. In order to fool simpletons, they fabricate various lies and then present them before people with the claim that they are matters of the unseen that have been revealed to them. Their second attribute cited is اَثِيْم which means that they are incriminated with all sorts of moral sins. At the end, a sketch is portrayed of the trickery which they employ to fool the masses: when foolish people turn to them to find out matters of the Unseen, these people enter into a state of meditation in which they chant words and then utter rhymed prose (which in most cases is meaningless). They present these words saying that they have been revealed to them from certain jinn. This meditation is called سمع by the Qur’an as they sit in meditation in a manner as if they are intently listening to some unseen voice. It should be kept in mind that this method of meditation has been in vogue in all idolatrous nations. Soothsayers, pundits, yogis, mystics, grave-custodians have been making this display to fool the masses by claiming that they can get in touch with spirits and mediums.

Some among the soothsayers would know sorcery and make contact with the jinn from whom they would receive a mixture of right and wrong information. However, most among them adopted soothsaying as a profession to deceive and defraud people and had nothing to do with soothsaying. The words “most of them are liars” refer to such liars. If a person is really a magician, then at least he is a true exponent of this skill even though this skill is evil. However, a person who poses himself to be a magician is an absolute liar.

وَ الشُّعَرَآءُ یَتَّبِعُهُمُ الۡغَاونَ . اَلَمۡ تَرَ اَنَّهُمۡ فِیۡ کُلِّ وَادٍ یَّهِیۡمُوۡنَ . وَ اَنَّهُمۡ یَقُوۡلُوۡنَ مَا لَا یَفۡعَلُوۡنَ . اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَ ذَکَرُوا اللّٰهَ کَثِیۡرًا وَّ انۡتَصَرُوۡا مِنۡ بَعۡدِ مَا ظُلِمُوۡا وَ سَیَعۡلَمُ الَّذِیۡنَ ظَلَمُوۡا اَیَّ مُنۡقَلَبٍ یَّنۡقَلِبُوۡنَ .32

The previous verses refute the blame of the Prophet (sws) being a soothsayer. In these verses, the accusation that he was poet is refuted. When the Quraysh used to call him a poet and the Qur’an as poetry, it was not in the conventional sense and how could they have said so. In reality, when they saw that the eloquence of the Qur’an was conquering hearts and in this way its claim of being from God was being established day by day, they started to stir this propoganda that the Qur’an was a book of poetry. If it was so powerful and potent, it was not because of being from any divine origin but because it was the work of an eloquent poet like so many other eloquent poets of their lore. The Arabs also believed that each poet would be accompanied by jinn who inspires him with poetry. Thus the Quraysh wanted to give this impression to their masses that the Prophet (sws) too was inspired by the jinn and his claim that he was being imparted by an angel was totally wrong.

With this mental notion of the accusers in mind, deliberation shows the Qur’an has placed three benchmarks against which they can check if it is of the form of poetry produced by a poet or is divine in origin produced by God’s messenger.

The first benchmark put forth by the Qur’an is “and those who have gone astray follow the poets.” A tree is known by its fruit and a person is known by his company. The Quraysh should observe what type of people have been attracted by the works of their soothsayers and what type by the word presented by the Prophet (sws). If they are fair in their observation, they will see that the people who sit in the company of their soothsayers are rogues, ruffians and miscreants. On the other hand, those who relish the company of the messenger are fair, upright and God-fearing individuals. It should be kept in mind that poetry had great importance in the Arab society. Poets held the reins of the masses. These masses would blindly jump into the fire lighted by them. The famous scuffle between the Bakr and Taghlib tribes went on for half a century. A prominent poet Muhalhal ibn Rabi‘ah (d. 531 AD) was the one responsible in igniting this war. The extent of immorality with which the poetry of Arabs poets was replete can be gauged from the poetry of their greatest poet: Imru’ al-Qays (d. 544 AD). He stands unparalleled in the lecherous content of his poetry. In spite of regarding him to be their greatest poet, the Arabs called him الملك الضليل (the wavered king). If we find any mention of good conduct and morality in his poems, they are a means of expressing superiority to other tribes and poets, and even then such evils are intertwined with them that their harm surpasses their benefit. I have written in detail about this in the exegesis of Surah al-Baqarah. Those interested may look it up. It is obvious that only those people will gather around a poet whose habits and traits are similar to him.

The second benchmark put forth by the Qur’an is: “do you not see that they wander in every valley.” The compositions of such poets have no purpose in them. If some unique style comes across their minds to express what frequented their hearts they would express it in a couplet regardless whether it was divine or satanic or based on one’s evil desires or whether it could inspire others to good or evil. If one reads their compositions, one couplet will portray them a saint and another a devil. In one breath, they will utter words both of virtue and vice in an impetuous way. Since what they utter has a very unique and effective style, readers would be influenced by both types of words. However, since one’s inner-self has more proclivity to evil, it is stamped by vice but the effect of virtue soon disappears and in this way if there is some benefit in their words, it is lost in their contradiction of thoughts. If healthy plants are sown in a jungle of weeds, they do not grow.

Contrary to this, such is the harmony found in the Qur’an that it has a specific purpose. From the beginning to the end every verse relates to this purpose. It is not possible that anyone can point out any contradiciton in it. The Qur’an has proven the veracity of this specific purpose with such convincing arguments that only an obdurate person can deny it. The implication is that how can such a book be regarded as poetry and its presenter called a poet.

The third benchmark put forth by the Qur’an is “and do not practice what they preach.” Poets may present themselves as heroes and reputable personalities; but this is mere bluff. As far as their conduct is concerned, they are a shame to mankind. They live in an imaginary world and dwell in fantasies. The ideals they present are never followed by them. Their poetry depicts feats of their gallantry but in reality they are cowards.

On the other hand, the Prophet (sws) is the greatest exponent of the Book he is presenting. If he asks people to be God-fearing, selfless and altruistic, then these traits are personified in him the utmost. His strongest enemy cannot point out any deviation in his beliefs and deeds from the Book he is presenting. So how can a person with such noble traits be placed in the same category as people whose beliefs and deeds are mutually contradictory.

The last of the verses under discussion mention an exception to the general principle about poets just mentioned: “Only they are an exception to it who accepted faith, did righteous deeds and remembered God abundantly and who took revenge only when they were oppressed – and these oppressors, they shall soon know what their abode would be.” This is a reference to the poets found in the company of the Prophet (sws). Their faith has prescribed a purpose to their poetry. Their poetic compositions do not depict unreal scenarios. Their poems show support and express honour for the truth and are written to make the word of God superior. Moreover, they do not merely claim to possess the attributes they present. These traits are manifested in their persons. Piety and righteousness are writ large in all their undertakings. The content of their works mostly relates to God’s remembrance and in making His word prevail. It does not have the love and lust rampant in poetic compositions nor any expression of mutual superiority. If they say something about others in their poetry, it is not to defame them but to support the truth when then they have been oppressed. Every oppressed person has the right to defend his own self and others like him. At the end, the fate of the oppressors is portrayed. At the moment, the tongues of the oppressed are defending themselves, but soon the time will come when they will encounter their fate.

This critique of the Qur’an on poetry and poets primarily relates to the pre-Qur’anic classical poetry produced by their poets. However, to be fair, it applies to our poets and their poetry as well. And I am not referring to elementary exponents of this art, for I have seldom found the time to read such poets. I am expressing this opinion after reading the works of celebrated poets. Very few among them will conform to the standards presented by the Qur’an.

With these words, the exegesis of this surah reaches its culmination. The correct interpretations of the verses presented here are the consequence of God’s grace and all mistakes in this regard are the consequence of my own limited knowledge. May God protect me and the readers of this book from their harm. وَاٰخِرُ دَعْوَاهُـمْ اَنِ الْحَـمْدُ لِلّٰهِ رَبِّ الْعَالَمِيْنَ (and our last words are: gratitude be to God, Lord of the worlds)

Rahmanabad

30th January, 1974

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1. The nation of Lot too denied the messengers when their brother Lot said to them: “Do you people not fear God? I am a trusted messenger for you. So, fear God and obey me. I do not ask you for any recompense on this. My recompense rests only with the God of the universe.”

2. “Do you go to men among people of the world for your sexual desires, and leave the wives which your Lord has created for you? In fact, you are a people who have crossed the limits.”

3. They replied: “Lot! If you do not stop, you shall definitely be expelled from here.”

4. He replied: “I am strongly averse to this deed of yours.”

5. “My Lord! Deliver me and my family from the consequence of their deed.”

6. So, We delivered him and all his family. Only an old woman was left with those who were left behind. Then We destroyed others and let loose a horrific storm on them. So, what evil was the rain that was unleashed on them who had been warned of their fate!

7. Indeed, there is a great sign in this, and most of them are not going to believe. And your Lord indeed is Mighty and Merciful.

8. The dwellers of the Forest also denied the messengers.

9. When Shu‘ayb informed them: “Do you not fear God? I am a trusted messenger for you. So, fear God and obey me. And I do not ask you for any recompense on this. My recompense rests with the God of the universe.”

10. “Measure fully and be not among those who inflict loss on others and weigh with the correct scale.”

11. “And do not give things to people while lessening them. And do not go about spreading disorder in the land.”

12. “And fear the Being Who has created you and the generations before you as well.”

13. They replied: “You are only under a magical spell and just a mortal like us. And we think that you among absolute liars. So, if you are truthful, drop pieces on us from the sky.”

14. He said: “My Lord knows full well what you are doing.”

15. Thus, they rejected him; so, the punishment of the day of the canopy seized them and indeed it was the punishment of a horrible day.

16. Indeed, there is a great sign in this, and most of them are not going to believe. And your Lord indeed is Mighty and Merciful.

17. And indeed this has been revealed in a very elaborate manner by the Lord of the worlds. The Trusted Angel has brought it down to your heart so that you become among those who warn.

18. In lucid Arabic.

19. And it is also mentioned in earlier scriptures. Is this not a sufficient sign for these people that the scholars of the Israelites know?

20. And had We revealed it to a non-Arab and he would have read it out to them, they would not have professed faith in him.

21. In this way, We make it enter the hearts of the wrongdoers. They will not accept faith until they see the painful torment. Thus it will suddenly visit them and they will not even be aware of it. At that time, they will say: “Will we get some respite?”

22. Are they asking to hasten Our torment? Just see if We let them live for some more years; then, that torment comes to them with which they are being threatened with; what good will this reprieve be to them?

23. We have never destroyed a city unless warners have first come for it to remind. And We are not unjust.

24. And devils have not brought it down.

25. Neither is it worthy of them nor do they have the capacity to do this. They have been deposed from eavesdropping.

26. Thus, do not call upon any deity besides God so that you too become worthy of punishment.

27. And warn your near ones of kin and lower your wings of affection on the believers who have followed you.

28. If these people are disobeying you, then tell them: I am acquitted from whatever you are doing.

29. And trust the Mighty and the Merciful God.

30. The God Who sees you when you get up and observes your coming and going among those who prostrate. Indeed, He hears and knows all.

31. Should I tell you on whom the devils descend? They descend on lying wretched people who intently try to hear and most of them are liars.

32. And those who have gone astray follow the poets. Do you not see that they wander in every valley and do not practice what they preach? Only they are an exception to it who accepted faith, did righteous deeds and remembered God abundantly and who took revenge only when they were oppressed – and these oppressors, they shall soon know what their abode would be.