وَيَوْمَ يِحْشُرُهُمْ جَمِيْعًا يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُمْ مِّنَ الْإِنْسِ وَقَالَ أَوْلِيَآؤُهُم مِّنَ الْإِنْسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَّبَلَغْنَآ أَجَلَنَا الَّذِيَ أَجَّلْتَ لَنَا قَالَ النَّارُ مَثْوَاكُمْ خَالِدِيْنَ فِيهَا إِلاَّ مَا شَآءَ اللّهُ إِنَّ رَبَّكَ حَكِيْمٌ عَليْمٌ. وَكَذَلِكَ نُوَلِّيْ بَعْضَ الظَّالِمِيْنَ بَعْضًا بِمَا كَانُواْ يَكْسِبُوْنَ. يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَـمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَقُصُّوْنَ عَلَيْكُمْ آيَاتِي وَيُنْذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَـذَا قَالُواْ شَهِدْنَا عَلَى أَنفُسِنَا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَشَهِدُوْا عَلَى أَنفُسِهِمْ أَنَّهُمْ كَانُوْا كَافِرِينَ. ذَلِكَ أَنْ لَّـمْ يَكُنْ رَّبُّكَ مُهْلِكَ الْقُرَى بِظُلْمٍ وَأَهْلُهَا غَافِلُوْنَ. وَلِكُلٍّ دَرَجَاتٌ مِّـمَّا عَمِلُوْا وَمَا رَبُّكَ بِغَافِلٍ عَمَّا يَعْمَلُوْنَ. وَرَبُّكَ الْغَنِيُّ ذُو الرَّحْمَةِ إِنْ يَّشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِنْ بَعْدِكُم مَّا يَشَآءَ كَمَآ أَنشَأَكُمْ مِّنْ ذُرِّيَّةِ قَوْمٍ آخَرِينَ.إِنَّ مَا تُوْعَدُوْنَ لَآتٍ وَمَا أَنتُمْ بِـمُعْجِزِيْنَ. قُلْ يَا قَوْمِ اعْمَلُوْا عَلَى مَكَانَتِكُمْ إِنِّي عَامِلٌ فَسَوْفَ تَعْلَمُوْنَ مَن تَكُوْنُ لَهُ عَاقِبَةُ الدِّارِ إِنَّهُ لاَ يُفْلِحُ الظَّالِمُوْنَ. (١٢٩-١٣٥)

Keep in mind the day, when He will gather all these [wrongdoers,1 and then will say:] “O groups of Jinn! You have led away many from mankind.”2 And their companions from humankind will immediately say: “Lord, we have thoroughly benefited from one another3 and [today] we have reached the time you had prescribed for us4 … God will say: “Now, fire is your abode; you will abide in it forever except if God wills. Indeed. Your Lord is All-Knowing,5 Wise. We let these wrongdoers get hold of each other in this way because of their misdeeds. O Groups of Jinn and Humans! Have there not come to you messengers from among you who recited My revelations to you and warned you of the Day of Meeting?6 They will say: “We bear witness against our own selves.” [Alas!] The life of this world deceived them and now they are testifying against themselves that they were disbelievers. [We sent] these [messengers] because your Lord will not destroy the cities because of their injustice when their inhabitants are not aware of [the reality]. The ranks of each of these are now according to his deeds, and your Lord is not unaware of they have been doing. Your Lord is self-sufficient and merciful.7 If He wants He can take you away and after you bring forth in your place whosoever He wills just as He raised you from the offspring of others.8 [Remember] that which you are promised is bound to come.9 You cannot humble [God]. [O Prophet!] Say: “O People of Mine! You tread on your ways and I will tread on mine.10 So, soon you will know who attains the final success.11 In reality, the unjust will never succeed.12 (128-135)

وَجَعَلُوْا لِلّهِ مِـمِّا ذَرَأَ مِنَ الْـحَرْثِ وَالْأَنْعَامِ نَصِيْبًا فَقَالُوْا هَـذَا لِلّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللّهِ وَمَا كَانَ لِلّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُوْنَ. وَكَذَلِكَ زَيَّنَ لِكَثِيْرٍ مِّنَ الْمُشْرِكِيْنَ قَتْلَ أَوْلَادِهِمْ شُرَكَآؤُهُمْ لِيُرْدُوْهُمْ وَلِيَلْبِسُوْا عَلَيْهِمْ دِينَهُمْ وَلَوْ شَآءَ اللّهُ مَا فَعَلُوْهُ فَذَرْهُمْ وَمَا يَفْتَرُوْنَ. وَقَالُوْا هَـذِهِ أَنْعَامٌ وَحَرْثٌ حِجْرٌ لَّا يَطْعَمُهَآ إِلَّا مَنْ نَّشَآءُ بِزَعْمِهِمْ وَأَنْعَامٌ حُرِّمَتْ ظُهُوْرُهَا وَأَنْعَامٌ لَّا يَذْكُرُوْنَ اسْمَ اللّهِ عَلَيْهَا افْتِرَاء عَلَيْهِ سَيَجْزِيهِم بِمَا كَانُوْا يَفْتَرُوْنَ. وَقَالُوْا مَا فِىْ بُطُوْنِ هَـذِهِ الْأَنْعَامِ خَالِصَةٌ لِّذُكُوْرِنَا وَمُحَرَّمٌ عَلَى أَزْوَاجِنَا وَإِنْ يَكُنْ مَّيْتَةً فَهُمْ فِيْهِ شُرَكَآءُ سَيَجْزِيهِمْ وَصْفَهُمْ إِنَّهُ حِكِيْمٌ عَلِيْمٌ. قَدْ خَسِرَ الَّذِيْنَ قَتَلُوْا أَوْلَادَهُمْ سَفَهًا بِغَيْرِ عِلْمٍ وَحَرَّمُوْا مَا رَزَقَهُمُ اللّهُ افْتِرَآءً عَلَى اللّهِ قَدْ ضَلُّوْا وَمَا كَانُوْا مُهْتَدِيْنَ. (١٣٦-١٤٠)

[Their oppression has reached the extent that] they have set aside for God a share from the cultivated land created by Him and from the cattle. And they say: “This is for God” – they claim – “and this for our associates of God.” Then what is for their associates cannot not reach God, but the share of God can reach their associates.13 How ill is what they judge! In a similar way for many idolaters, their associates with God have made the killing of their children as alluring14 so as to ruin them and to make their religion doubtful to them.15 Had God willed, they would not have done so.16 So, leave them to these falsehoods. They, in accordance with their whims, say: “These animals and these crops are prohibited. Only they may eat it whom we allow.” [Similarly,] there are some animals whose backs are prohibited [according to them]. And there are some animals on which they do not pronounce the name of God, by concocting a lie on God. God will soon punish them for this lie. And they say: “Whatever is in the womb of these animals is only lawful for our men and unlawful for our women. However, if it is still-born, then both can share [in eating] it. God will soon punish them for these things. Indeed, He is wise and all-knowing.17 Inflicted with loss are certainly those who killed their children out of foolishness without having any knowledge. And whatever sustenance God had granted them, they regarded it as unlawful by concocting a lie on God.18 They have indeed gone astray and will never be guided. (136-140)

وَهُوَ الَّذِي أَنشَأَ جَنَّاتٍ مَّعْرُوْشَاتٍ وَغَيْرَ مَعْرُوْشَاتٍ وَّالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُوْنَ وَالرُّمَّانَ مُتَشَابِـهًا وَّغَيْرَ مُتَشَابِهٍ كُلُوْا مِنْ ثَـمَرِهِ إِذَا أَثْـمَرَ وَآتُوْا حَقَّهُ يَوْمَ حَصَادِهِ وَلَا تُسْرِفُوْا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِيْنَ. وَمِنَ الْأَنْعَامِ حَـمُولَةً وَّفَرْشًا كُلُوْا مِـمَّا رَزَقَكُمُ اللّهُ وَلَا تَتَّبِعُوْا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِيْنٌ. (١٤١-١٤٢)

[It is not their associates; rather] it is God Who has created various types of orchards; [some of them] are creepers19 and others not.20 He, [similarly,] created date-palms and brought forth crops which have fruits of all sorts and olives, and pomegranates alike and different to one another as well.21 Eat of the produce of these when they ripen22 and give away what is due of them upon the harvest day.23 And do not waste away.24 God does not like those who waste away [in this way]. He alone has created animals to carry you and to carry your burdens and others also who walk close to the ground.25 Benefit from what God has given you26 and do not walk in the footsteps of Satan;27 he is your inveterate enemy. (142)

ثَـمَانِيَةَ أَزْوَاجٍ مِّنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنثَيَيْنِ نَبِّؤُونِي بِعِلْمٍ إِن كُنْتُمْ صَادِقِيْنَ. وَمِنَ الْإِبِلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنثَيَيْنِ أَمْ كُنْتُمْ شُهَدَآءَ إِذْ وَصَّاكُمُ اللّهُ بِـهَـذَا فَمَنْ أَظْلَمُ مِـمَّنِ افْتَرَى عَلَى اللّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ. (١٤٣-١٤٤)

[From this cattle] take eight males and females: two from the species of the sheep and two from the species of the goat. Then ask them:28 “Has God forbidden you their males or females or the offspring that is in the wombs of their females? 29 Answer me with some basis if you are truthful.”30 [Similarly,] two from the species of the camel and two of the cow. Then ask: “Has God forbidden you their males or females or the offspring that is in the wombs of their females? Were you present at the time when God directed you about this?” 31 Then who can be more cruel than the person who fabricated a lie on God so that he can lead people astray without any knowledge. God will never guide such cruel people.32 (143-144)

قُل لَّا أَجِدُ فِىْ مَا أُوْحِيَ إِلَيَّ مُحَرَّمًا عَلَى طَاعِمٍ يَّطْعَمُهُ إِلاَّ أَن يَكُوْنَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَـحْمَ خِنْزِيْرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُوْرٌ رَّحِيْمٌ. (١٤٥)

Tell them [O Messenger]: “I find not in what has been revealed to me through inspiration forbidden to a person who eats things which are edible,33 unless it be carrion, or blood poured forth or the flesh of swine because all these are unclean34 or in, disobedience to God, animals slaughtered in someone else’s name.35 But whoever is driven by necessity, neither intending to be desirous nor exceeding the limits,36 then God is forgiving and ever-merciful.” (145)

وَعَلَى الَّذِيْنَ هَادُوْا حَرَّمْنَا كُلَّ ذِيْ ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ إِلاَّ مَا حَـمَلَتْ ظُهُوْرُهُـمَا أَوِ الْـحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذَلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ وِإِنَّا لَصَادِقُوْنَ. فَإِنْ كَذَّبُوْكَ فَقُلْ رَّبُّكُمْ ذُوْ رَحْمَةٍ وَّاسِعَةٍ وَلَا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِيْنَ. (١٤٦-١٤٧)

[This however is true that] for those who adopted Judaism, We forbade all animals with nails37 and the fat of the goat and the cattle, except what adhered to their backs and intestines or to a bone.38 This is the punishment We gave them for their rebelliousness39 and We were absolutely truthful.40 If they deny you even after this, then tell them: “Very vast is the mercy of your Lord [but at the same time, this also is a fact that if the respite given by Him expires, then] the punishment of the wrongdoers will not be warded off from them.41 (146-147)

سَيَقُوْلُ الَّذِيْنَ أَشْرَكُوْا لَوْ شَآءَ اللّهُ مَآ أَشْرَكْنَا وَلَـا آبَآؤُنَا وَلَـا حَرَّمْنَا مِنْ شَيْءٍ كَذَلِكَ كَذَّبَ الَّذِيْنَ مِنْ قَبْلِهِمْ حَتَّى ذَاقُوْا بَأْسَنَا قُلْ هَلْ عِنْدَكُمْ مِّنْ عِلْمٍ فَتُخْرِجُوْهُ لَنَا إِن تَتَّبِعُوْنَ إِلَّـا الظَّنَّ وَإِنْ أَنتُمْ إِلَّـا تَـخْرُصُوْنَ. قُلْ فَلِلّهِ الْـحُجَّةُ الْبَالِغَةُ فَلَوْ شَآءَ لَـهَدَاكُمْ أَجْمَعِيْنَ. قُلْ هَلُمَّ شُهَدَآءَكُمُ الَّذِيْنَ يَشْهَدُوْنَ أَنَّ اللّهَ حَرَّمَ هَـذَا فَإِنْ شَهِدُوْا فَلاَ تَشْهَدْ مَعَهُمْ وَلَـا تَتَّبِعْ أَهْوَآءَ الَّذِيْنَ كَذَّبُوْا بِآيَاتِنَا وَالَّذِيْنَ لَا يُؤْمِنُوْنَ بِالآخِرَةِ وَهُمْ بِرَبِّـهِمْ يَعْدِلُوْنَ. (١٤٨-١٥٠)

[In response to this] the polytheists will now say: “Had God willed, neither we nor our forefathers would have indulged in polytheism or would we have declared anything as unlawful.”42 In a similar way, those before them had also denied until they tasted Our punishment. Ask them: “Do you have any knowledge which you can present before us?” [In reality,] you are merely following conjecture and only making speculations. Tell them: “God now only has [for you] hujjah al-balighah.43 Then [also think that] had He willed He would have guided all of you [and never cast you in polytheism and misguidance].44 Tell them: “Bring forth those witnesses who will testify [on the basis of knowledge and reason] that God has regarded this thing to be prohibited.” Then if they stand up with [false] witness [with stubbornness] do not bear witness with them and do not follow the desires45 of those who have denied Our revelations, who do not believe in the Hereafter and associate partners with their Lord. (148-150)

قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلاَّ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَلاَ تَقْتُلُواْ أَوْلاَدَكُم مِّنْ إمْلاَقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلاَ تَقْرَبُواْ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُوْنَ. وَلَـا تَقْرَبُوْا مَالَ الْيَتِيْمِ إِلَّـا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوْا الْكَيْلَ وَالْمِيْزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلَّـا وُسْعَهَا وَإِذَا قُلْتُمْ فَاعْدِلُوْا وَلَوْ كَانَ ذَا قُرْبَى وَبِعَهْدِ اللّهِ أَوْفُوْا ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُوْنَ. وَأَنَّ هَـذَا صِرَاطِي مُسْتَقِيْمًا فَاتَّبِعُوْهُ وَلَـا تَتَّبِعُوْا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيْلِهِ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُوْنَ. (١٥١-١٥٣)

Tell them: “Come, I will let you know what your Lord has forbidden to you:46 do not associate anything with Him,47 treat your parents with kindness [and never be unkind to them], and kill not your children for fear of poverty. We provide you and will also provide them.48 Do not even go near vulgarities49 whether openly or in secret.50 And do not kill any soul forbidden by God without justification.51 These are the things God directs you to so that you use your intellect.52 And do not go even near the wealth of the orphans except in the way that is better [for this] until they reach maturity.53 Weigh with honesty and full measure.54 We do not burden a soul with more than it can bear.55 And when you speak, speak the truth even if it is about your relatives.56 And fulfill God’s promise.57 These are the things God directs you to so that you receive a reminder.58 [And has stated]: This path of Mine is the straight path;59 so, follow it alone and do not tread on other paths for they will lead you away from the path of your Lord. These are the things to which He has directed so that you may remain secure [from His punishment]. (151-153)

ثُـمَّ آتَيْنَا مُوْسَى الْكِتَابَ تَـمَامًا عَلَى الَّذِيَ أَحْسَنَ وَتَفْصِيْلًا لِّكُلِّ شَيْءٍ وَّهُدًى وَّرَحْـمَةً لَّعَلَّهُمْ بِلِقَآءِ رَبِّـهِمْ يُؤْمِنُوْنَ (١٥٤)

[This is the religion of Abraham; after this] We then gave Moses the Book to complete Our favour who was thorough,60 as an explanation of everything [related to religion], and as guidance and mercy so that people believe in their meeting with their Lord.61 (154)

وَهَـذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوْهُ وَاتَّقُوْا لَعَلَّكُمْ تُرْحَـمُوْنَ. أَنْ تَقُوْلُوْا إِنَّـمَا أُنْزِلَ الْكِتَابُ عَلَى طَآئِفَتَيْنِ مِنْ قَبْلِنَا وَإِن كُنَّا عَنْ دِرَاسَتِهِمْ لَغَافِلِيْنَ. أَوْ تَقُولُوْا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّنْ رَّبِّكُمْ وَهُدًى وَرَحْـمَةٌ فَمَنْ أَظْلَمُ مِـمَّنْ كَذَّبَ بِآيَاتِ اللّهِ وَصَدَفَ عَنْهَا سَنَجْزِي الَّذِيْنَ يَصْدِفُوْنَ عَنْ آيَاتِنَا سُوْءَ الْعَذَابِ بِـمَا كَانُوْا يَصْدِفُوْنَ. هَلْ يَنْظُرُوْنَ إِلَّـا أَنْ تَأْتِيَهُمُ الْمَلآئِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِىْ بَعْضُ آيَاتِ رَبِّكَ لَـا يَنْفَعُ نَفْسًا إِيـْمَانُهَا لَـمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِىْ إِيـْمَانِـهَا خَيْرًا قُلِ انْتَظِرُوْا إِنَّا مُنْتَظِرُوْنَ. (١٥٥-١٥٨)

And [now] We have revealed this Book truly blessed.62 So, follow it and fear [God] so that you are shown mercy. [It has been revealed] lest63 you say: “The Book was revealed to the two earlier communities and we had no knowledge of its reading and teaching. Or say: “Had the Book been revealed to us we would have been better guided than them. Thus a conclusive argument64 and a guidance and mercy has come to you from your Lord. Now who can be more unjust than the ones who reject the revelations of God and turn away from them. Those who turn away from Our revelations, We shall soon sternly punish them for this turning away. Are they waiting for the angels or your Lord to come to them or a special sign appear to them from among the signs of your Lord? The day [such a sign] of your Lord manifests itself, [on that day] the faith of a person will not be of benefit to him if he did not accept it earlier or did not earn something good from his faith.65 Say: “[If you insist on this, then] wait; we too are waiting.” 66 (155-158)

إِنَّ الَّذِيْنَ فَرَّقُوْا دِيْنَهُمْ وَكَانُوْا شِيَعًا لَّسْتَ مِنْهُمْ فِىْ شَيْءٍ إِنَّـمَا أَمْرُهُمْ إِلَى اللّهِ ثُـمَّ يُنَبِّئُهُمْ بِـمَا كَانُوْا يَفْعَلُوْنَ. مَنْ جَآءَ بِالْـحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِـهَا وَمَنْ جَآءَ بِالسَّيِّئَةِ فَلاَ يُجْزَى إِلَّـا مِثْلَهَا وَهُمْ لَـا يُظْلَمُوْنَ. (١٥٩-١٦٠)

[O Prophet!] You have no relationship with those who have left [this straight path to which they were guided by God] and have split themselves up into sects.67 Their matter rests with God alone. He will then tell them what they had been doing. [It is His promise that] he who brings forth a good deed [to Him] will be rewarded tenfold68 and he who brings an evil deed will punished in proportion of it and no injustice will be meted out to people. (159-160)

قُلْ إِنَّنِيْ هَدَانِيْ رَبِّىْ إِلَى صِرَاطٍ مُّسْتَقِيْمٍ دِيْنًا قِيَمًا مِّلَّةَ إِبْرَاهِيْمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِيْنَ. قُلْ إِنَّ صَلاَتِي وَنُسُكِىْ وَمَحْيَايَ وَمَمَاتِىْ لِلّهِ رَبِّ الْعَالَمِيْنَ. لاَ شَرِيْكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِيْنَ. قُلْ أَغَيْرَ اللّهِ أَبْغِىْ رَبًّا وَّهُوَ رَبُّ كُلِّ شَيْءٍ وَلَـا تَكْسِبُ كُلُّ نَفْسٍ إِلَّـا عَلَيْهَا وَلَـا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ثُـمَّ إِلَى رَبِّكُمْ مَّرْجِعُكُمْ فَيُنَبِّئُكُمْ بِـمَا كُنْتُمْ فِيْهِ تَخْتَلِفُوْنَ. وَهُوَ الَّذِىْ جَعَلَكُمْ خَلاَئِفَ الْـأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَبْلُوَكُمْ فِىْ مَا آتَاكُمْ إِنَّ رَبَّكَ سَرِيْعُ الْعِقَابِ وَإِنَّهُ لَغَفُوْرٌ رَّحِيْمٌ. (١٦١-١٦٥)

Tell them: “My Lord has guided me to a straight path: the upright religion which is the faith of Abraham, who was fully devoted and was not among the Idolaters.” 69 (161) Say: “My prayers and my sacrifice, my life and my death, are all for God, Lord of the Universe.70 He has no associate. Thus have I been commanded71 and I am the first to submit. Ask them: “Should I seek some other Lord than God when He is the Lord of everything?”72 [I have fulfilled my duty. If you do not accept, then you should know that] each person is responsible for what he earns and no soul shall bear another’s burden. Then to your Lord shall all of you return. At that time He will resolve your difference. [Bear in mind that] it is He who has granted you authority of the earth and exalted some of you in status above others, so that He may test you in what He has given you.73 [Rest assured, O Prophet!] Swift is your Lord in retribution and yet is also very Forgiving and Merciful.74 (161-165)

(Translated by Dr Shehzad Saleem)

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1. Ie., He will gather everyone – whether they are from humankind or from the miscreants of the jinn who inspired evil thoughts into human beings, as is mentioned earlier in verse 112.

2. This is a reference to the statement of Iblis mentioned at other places in the Qur’an. He had claimed that very few people from the progeny of Adam (sws) would remain secure from his onslaughts and that the Almighty will find most of them to be ungrateful. Imam Amin Ahsan Islahi writes:

 ... Ie., God will address these figurative descendents of Iblis and say that they have successfully accomplished the mission of their leader: they have led them away and how docile were these descendents that were lured away by them in such a naïve way. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 163)

3. The deities provided enjoyed the worship, vows and sacrifices offered to them by their followers. On the other hand, the sorcerers, wizards engaged by these followers used these deities for their own purposes. In this way, jinn and mankind benefitted from one another.

4. It is evident from the succeeding sentence that this statement of the devils among humankind will be cut short. Imam Amin Ahsan Islahi writes:  

Here an aspect of eloquence of the discourse needs to be kept in mind: This statement of the devils among mankind will be a confession and an expression of shame and through this prelude they will seek God’s forgiveness. However, it is evident from the style of the discourse that God will interject even before their statement is complete, and without giving them a chance to apologize, will declare His verdict that Hell is now their abode in which they will abide forever; so they must not try to present excuses; the doors to apology, excuse and forgivess now stand closed. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 163) 

5. This exception needs our attention. The implication is that once these wrongdoers are consigned to Hell, all matters are subject to God’s will and His will is governed by His knowledge and wisdom. In accordance with His knowledge and wisdom, He can reduce their punishment and can also burn them to ashes and bury them in Hell. All of this depends on His will. No one should have hope except from Him. In the words of Imam Amin Ahsan Islahi, no one’s efforts, recommendation, say or pleading will of any benefit; The limits of authority will end with Him; the time for repentance and reform, shame and embarrassment will expire; the only thing that shall  be left shall be God’s will, and only He knows the secrets of His will. He is able to accomplish, come what may, whatever He intends (فَعَّالٌ لٍمَا يُرِيْد) and is all-wise and all-knowing.

6. This question will be posed to leave them with no excuse. A secondary information that we become privy to is that just as messengers were sent to humankind, they were also sent to jinnkind. The actual words used for this are: اَلَمۡ یَاۡتِکُمۡ رُسُلٌ مِّنۡکُمۡ . These words explicitly state this and are also in accordance with what is mentioned at other instances in the Qur’an about the advent of messengers of God viz. They belong to the same species as the one they are sent to.

The word یَقُصُّوۡنَ is also worthy of attention. Its conventional meaning is “to narrate tales.” However, here it refers to narrating verses. Imam Amin Ahsan Islahi writes:

... In my opinion, this word is used here because the word revelations here refers to the revelations that pertain to warning. A better part of them consists of the fate of the disbelievers and their anecdotes. Here too this is precisely the occasion. The implication of the question God will pose to them is: Did not My messengers warn you of the fate of the disbelievers and of the advent of that day so that you have now consigned yourself to eternal doom? (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 166) 

7. This sentence is a prelude to what is stated later. The implication is that God is simultaneously self-sufficient and merciful. If He has arranged for the people to be guided and invited them through His messengers to faith, then this is not because without all this any of His plans will not be be fulfilled.

8. The implication is that they should learn from their history. If God can create them from the offspring of their forefathers, it is also very easy for Him to replace them with others. It is only because of His mercy that they are still living. He can also seize them and annihilate them. No fear has He that if they do not exist in this world it will become devoid of people. He can create for His world any creation He wants at any time He wants. Imam Amin Ahsan Islahi has pointed to a linguistic issue in this verse as well. He writes: 

... The words are: یَسۡتَخۡلِفۡ مِنۡۢ بَعۡدِکُمۡ  مَّا یَشَآءُ. Apparently the last part should have been: مَنْ یَشَآءُ. This is because the particle ما is mostly used for non-living things. In my opinion, the Almighty has used ما instead of مَنْ to express His profound power and to shatter the pride of the Quraysh. The implication is that these people have become arrogant because of their power and glory while such is the power of God that He can replace them with whichever thing of the desert He wants to. At one instance, Jesus (sws), while addressing the Israelites, is also reported to have said: “And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham,” (Matthew, 3:9). The style of this verse intends to convey precisely this. In fact, the style of the Qur’an is much more forceful because of its general nature. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 168)

9. Ie., the promise of not only the wordly punishment which visits those who deny their messenger but also of the Day of Judgement the signs of which are replete all around them and which can be heralded any time by the sound of a trumpet.

10. A parallel phrase has been suppressed in this verse: اِنِّیۡ عَامِلٌ عَلي مَكَانَتِي. The real meaning of مَكَانَةٌ is status and position; however, since the meaning of “way” is its implied meaning, contextual indications automatically incorporate this meaning in it. These words in fact sound a clear acquittal and severe warning which will become evident in the succeeding sentences.

11. The actual word is:عَاقِبَۃ. Its conventional meaning is that of fate. However, at times it refers to good fate because real fate is good fate.

12. It is not said that the disbelievers will not succeed or that the believers will necessarily succeed; on the contrary, it is just said that the wrongdoers will never succeed. What is the eloquence of this style? Imam Amin Ahsan Islahi has explained it thus:

… This style is very effective with regard to the wisdom found in it and also with regard to its message. It also bears witness to the fear and trust found in the prophets and the righteous. Only this much can be said of something which is still hidden from the eyes, on which a decision is still awaited and for the materialization of which many a peak needs to be surmounted. Making any claim beyond this is against the requisites of serving God and fearing Him. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 170)

13. The way this would happen was that if a goat dedicated to their idols died or was stolen or if harvested crop dedicated to them was stolen or was struck by a calamity, the loss was made up by the share dedicated to God. However, if the share dedicated to God was afflicted by any such mishap, this loss would not be covered through the share of the idols. In other words, to them, the share of their idols held predominance on that of God; and after all why should this not be the case. All the immediate needs of all the polytheists of this world are related to the partners they associate with God. In their opinion, even if they get something from God it is through the courtesy of these partners; in fact, if God does not even want to give something, these partners are able to secure it from Him.

14. This heinous crime was committed to please certain jinn. Some shrines would be dedicated to certain jinn in the pre-Islamic times in Arabia. The keepers and custodians of these places would induce them to these crimes by threatening them of dire consequences from these jinn.

15. Ie., make the religion which they inherited from Abraham (sws) and Ishmael (sws) doubtful.

16. But God did not will this because such compulsion would have rendered meaningless the whole scheme of testing and trying people.

17. Ie., since God is all-knowing and wise, it cannot be that He does not punish those who concoct such a lie in His name.

18. This has been stated because all those baseless beliefs were based on their polytheistic superstitions but they were nevertheless attributed to God.

19. Examples include grapes which need a support.

20. Examples include musk-melons, water-melons and cucumbers of which the stems do not need support and spread and grow on the ground. In Surah ‘Abas (80:20), the words used to convey this meaning is عِنَباً وَ قَضَباً. 

21. Here since the purpose is to direct our attention to the oneness of God and obligations human beings owe to Him, the variety found in orchards and crops as well as the diversity found in their produce is specially highlighted. Imam Amin Ahsan Islahi writes:

… Evident in every part of this universe is unity in multiplicity, harmony in diversity, accord in discord. The same mud, air and water yield different types of produce in different colours, tastes, odours and heights. Moreover, all these are favours that satisfy man's taste buds and provide him with sustenance. It is clearly evident that the Creator Who has created in us the need for glucose and iron has filled pomegranates and grapes with juice which provides us with these needs. He Who has created taste buds in us has provided us with edibles to satisfy them. He Who has blessed our eyes to appreciate beauty and splendour has made everything around us an embodiment of beauty, splendour and majesty to everything. It is to this unity in the apparent disunity and diversity between various things that the Qur’an has directed our attention. This aspect points to the Creator of this universe and to the oneness of its governor. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 183) 

The necessary consequence of this is that a person should realize the obligation he owes to His Creator and remain grateful to Him all his life. Imam Amin Ahsan Islahi writes: 

... He Who has created all this is very generous and magnanimous, affectionate and caring. If He placed the need for food in people, He did not produce food merely to fill their bellies; on the contrary, He created a wide variety of foods. If He brought forth orchards, then they had a very large assortment. The dates and grains produced by Him were of so many types. Fruits including olives and pomegranates were produced in different kinds. It needs to be appreciated that such diversity, colour, kind and variation was not needed to keep people alive. However, the Creator of this world embellished it with such an innumerable range of products for us even though He Himself did not need us in any way. For those who think and reflect, the question arises: Why? The answer to this is that people come to know that their Lord is very magnanimous and merciful Who blessed them with these favours even though they are not entitled to them. The objective is that they realize from the bottom of their hearts to be grateful to God and also the obligations they owe to Him. This gratitude and sensitivity to acknowledge the truth is the … basis of religion. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 183)

22. The actual words are: کُلُوۡا مِنۡ ثَمَرِہٖۤ  اِذَاۤ  اَثۡمَرَ. Here and in the subsequent phrase یَوۡمَ حَصَادِہٖ the pronoun is singular, yet it refers to all the things enumerated. In Arabic, when a pronoun or a verb occurs in the singular, then the purpose is to refer to each and every entity individually.

23. Ie., at the time of the … they should pay the right of God imposed on them in the form of zakah. It is evident from the verse that no produce is exempt from it except if the state grants a remission keeping in view the circumstances or imposes an exempted amount on the things it has imposed zakah. This is in fact an expression of gratitude by the farmer on the favour God has bestowed on him. In the current times, various other forms of produce which have come into existence like industrial production, rent, fees, salary on services should also be analogously regarded as produce and the same rates of zakah should be imposed on them as the ones on agricultural produce.

24. This is because wealth is a favour of God and the correct attitude about it is that a person should spend on his lawful needs in a balanced and controlled way and regard whatever remains to be the right of the needy and he fulfils this right in a very cautious way. Imam Amin Ahsan Islahi writes: 

... A person who is extravagant and a spendthrift will not be able to fulfil the expenses of his own interests; so how will he fulfil the rights of others. Satan lures wealthly people the most in this manner. He entices them into various desires and wishes and these people become such slaves to their desires and luxurious ways that these things things become even more than necessities for them. How can such people think that the wealth which is scarcely enough to fulfil their extravagance also has a share for other people of God. As a result the dogs, falcons and hawks of such people live in luxury while their neighbours sleep in hunger. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 185) 

25. Examples include sheep and goats etc. While mentioning orchards and cultivated lands, the words used are: مَّعۡرُوۡشٰتٍ وَّ غَیۡرَ مَعۡرُوۡشٰتٍ. In contrast, the words used for animals are حَمُوۡلَۃً and فَرۡشً. This is a very elegant comparison. In other words, just as in the orchards there are creepers that grow on vertical supports as well as those which spread along the ground, in a similar way, among animals there are those who are of tall stature like camels, horses and mules etc and those which pick their fodder from the ground like sheep, cattle and other animals of short stature.

26.The actual word used is: کُلُوۡا. It does not occur here in its limited meaning; on the contrary, it is used here in its broad meaning of gaining benefit.

27. Ie., people should not be led away by his evil suggestions about polytheism and regard as unlawful what is declared as lawful by God.

28. Before the expression ثَمٰنِیَۃَ اَزۡوَاجٍ an imperative verb is suppressed, and the implication is that there are eight males and females. Take each of them individually and ask them.

29. The implication is that when they also accept that originally these animals were lawful, from where do the prohibitions arise which these foolish people have invented because of their polytheistic superstitions as per which some of the animals are unlawful to eat, some can be used for conveyance, some can only be eaten by men and not women and some can be eaten by both in certain stipulated conditions.

30. Ie., for this prohibition it is not sufficient that their forefathers regarded them to be prohibited. They should bring a clear logical reason for this that shows that these prohibitions are a consequence of human nature and reason or that a messenger of God has proclaimed their prohibition.

31. This sentence is meant to communicate the final word to them. The implication is that there is nothing in reason and revelation regarding their claim; so, are they saying that they were present when God was prohibiting what they have regarded as forbidden on the basis of their own whims.

32. Ie., God will neither guide them nor give them success in their campaign to mislead people. Viewed thus, this statement is a very subtle expression of success of the call of the truth.

33. Ie., which originally belong to the category of pure and wholesome things and people have regarded them to be edibles and as such have consumed them. This automatically excludes things which are forbidden by man’s nature and people have always thought of them as non-edibles like lions, tigers, elephants, eagles, crows, vultures, kites, snakes, and scorpions etc. The same is the case with horses, donkeys and other similar animals that are not wholesome for eating.

34. The actual words are: فَاِنَّہٗ رِجۡسٌ. Though the pronoun used in this expression is singular, it refers to all the three things. The reason that occurs in the singular is that individually each of these three is referred to.

35. Among things regarded as edibles by people, only these four are regarded as prohibited by God. Blood because it induces a person to savagery; carrion because blood remains in the veins of an animal that dies of natural death; pig because though it is from beasts which are like cattle that eat grass, yet it eats meat like carnivores; animals not slaughtered in the name of God because this is a blatant act of polytheism which only be committed by a person who is rebellious to God. Thus even if an animal is pure and wholesome, this filth in belief makes it impure. The word فِسۡقًا in the verse refers to this very aspect.

36. The actual words are: غَیۡرَ بَاغٍ وَّلَا عَادٍ. In them the word بَاغٍ is a nomen agentis (ism fa‘il) from the verb بغي. Since the word عَادٍ is coordinated to it, its meaning, it is clear, is to desire and to wish. The verse actually states the exception in compelling circumstances that arise because of a lack of availability of food.

37. Ie., animals whose hooves are not split and are in the form of a hoof and have nails on the frontal part. It is precisely for this reason that the Torah forbids the camel, the coney and the rabbit.

38. For its details, see: Leviticus, 3:15-17; 7:22-25.

39. The implication is that these things are neither impure nor unwholesome nor were they originally prohibited. They were prohibited because of the rebelliousness and arrogance of the Jews. The scriptures of the Bible mention this rebelliousness at many places. The heifer incident cited in Surah Baqarah is an example. Yet when God forbade these things to them, He promised to send an unlettered prophet to them and if they professed faith in Him then He would lift the heavy burden of prohibitions from them. Thus now exactly in fulfillment of that promise religion has been instituted in its real Abrahamic form and only those prohibitions remain which were always a part of this true religion.

40. These are very subtle words. Imam Amin Ahsan Islahi writes:

… The purpose in God emphasizing that He is truthful is not merely an expression of this reality; it also indicates that His adversaries are liars. The implication is that God is truthful in whatever He has stated about the nation of Abraham and the shari‘ah of the Israelites and the Quraysh and the Jews who are indulging in this frivolous talk are absolute liars. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 193)

41. The actual words are:  وَ لَا یُرَدُّ بَاۡسُہٗ عَنِ الۡقَوۡمِ الۡمُجۡرِمِیۡنَ. After the words رَّبُّکُمۡ ذُوۡ رَحۡمَۃٍ وَّاسِعَۃٍ the way these occur show that they are meant for istidrak. The translation gives due regard to this aspect.

42. This was the last thing these idolaters would say when they were cornered. They would contend that since God had power over everything He would have stopped them had they been doing anything wrong. If He had not stopped them, then it meant that whatever they were doing was in accordance with God’s will and command.

43. Ie., In the scheme of God which is in currency in this world to test them there is no compulsion on them; only a sound argument that conquers the heart and the mind. He does not interfere in the freedom of will of people in this matter. He has given them liberty. It is only through arguments that He guides people.

44. This is stated for the sake of accepting their premise: had God willed something He would have willed the guidance of people or forced them to set up partners with Him or compelled them to declare as unlawful what He had regarded as lawful. In other words, these foolish people should think about what they are saying.

45. Ie., they should not follow the desires which have led these people to the quagmire of polytheism and religious innovation. Here these innovations of the Idolaters are called desires. The reason for this is that what is not corroborated by knowledge and intellect can only be corroborated by desires.

46. The implication is that the things prohibited by their Lord are not the ones they regard, as prohibited because of their superstitions. The real prohibitions are the ones He has designated in His shari‘ah. The religion on which Abraham had left them contained all these prohibitions. They have remained prohibited in all shari‘ahs the of God.

47. If anyone is regarded as a deity with God, then in the terminology of the Qur’an, this is called shirk (polytheism). It means:

a. to regard someone to have the same genre as that of God or to regard God to have the same genre as someone; or

b. to regard someone to have a role in creation or in running the affairs of the creatures and in this manner make someone God’s peer to some extent or another.

Examples of the first type of polytheism are the beliefs of Christians and the Polytheists of Arabia about Jesus (sws) and Mary (sws) and about the angels respectively. The belief of wahdat al-wujud is another example of this.

Examples of the second type are the beliefs regarding Brahma, Vishnu and Shiva in Hinduism and the beliefs regarding Ghaws, Qutub, Abdal, Data and Gharib Nawaz among Muslims. Belief in evil spirits and stars and in the powers of Satan, also belong to this category of polytheism.

48. After God, the greatest right is that of the parents. Thus the second directive cited here relates to them. Though it is stated under مَا حَرَّمَ  رَبُّکُمۡ yet the Qur’an, instead of a negative style, has adopted a positive style for it. Imam Amin Ahsan Islahi has explained this. He writes:

… The novelty of style in the verses under discussion may be kept in mind in that some directives are stated in a positive way and some in a negative one. For example, polytheism, murder of children, lewd acts, killing, consuming the wealth of children are mentioned in a negative way. On the other hand, kindness to parents, measuring and weighing honestly, justice in words and deeds and keeping promises are stated in a positive way. Exactly the same style has been adopted in these directives in verses 22-38 of Surah Bani Isra’il. The reason for this is that the deduction of the positive from the negative and vice versa is an obvious phenomenon. When a thing is mentioned in a positive way by urging people to adopt it, then is necessarily means that what is opposite to it is prohibited. Similarly, if a thing is prohibited, then it automatically means that its opposite should be adopted. In other words, if polytheism is prohibited, then monotheism should be adopted. Likewise, if it is said that the rights of the parents should be fulfilled, it means that their unkind treatment is forbidden. In the light of this style, all directives which are stated in a positive way but are under حَرَّمَ as far as the construction of the discourse is concerned, their opposites should also be kept in mind. Thus the whole sentence would be to the effect: “neither show disrespect to the parents nor scold them; in fact, be kind to them.” The advantage of this style is that what is needed to be stated with stress is cited in words and its opposite is deemed to be understood from the style of the discourse as its natural consequence. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 198)  

49. This is a reference to the cruel custom of burying alive of infant girls found in the Arab jahiliyyah. One reason of this was that they thought that since a woman was not an earning hand, why should the burden of her upbringing be borne? The verse forbids their killing and says that those who kill them are not their providers. In fact, they are not even the providers of their own selves, let alone of their children. Their only responsibility is to work hard to provide a source of livelihood. After this, the results are the responsibility of God.

50. Ie., illegal sex is forbidden whether done openly or in private. The plural is used to cover homosexuality, bestiality and other such vulgar and sinful acts. Moreover, the word used for prohibition is لَا تَقۡرَبُوۡا. The purpose is to ask people to abstain from things which can lead a person or become a motive for him to these vulgar acts. Imam Amin Ahsan Islahi writes:

… The words لَا تَقۡرَبُوۡا are used by the Qur’an for those wrongdoings of which even a  shadow is destructive for a person, which are not only dangerous themselves but the motives of which are also equally dangerous, which shower their filth on them from a very long distance and then engulf a person in such a manner that it becomes impossible for him to disengage himself from them. A person can only succeed to protect himself from such wrongdoings when he fully protects his eyes, tongue and heart and is able to clog every hole from which it can creep up to him and stays short of every stop that can cause him to stumble. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 201)

51. This is a statement of the sanctity of life which is found in every religion and moral code. It is expressly stated in verse 5 of Surah al-Ma’idah that the life of a person can only be taken in two situations: if he kills someone or if he, while being rebellious to the state, goes after the life, wealth and honour of others. This latter situation is called fasad fi al-ard by the Qur’an. Any killing that does not fall into these two scenarios is unjust and according to the Qur’an is the second greatest sin after polytheism.

52. The implication is that they should act sensibly and instead of deciding for themselves about the lawful and the unlawful they should turn to the actual religion of Abraham in which God has given these directives.

53. The words in which this directive is given are the same as the one above in which people were forbidden from vulgarities. It is said that they should not even go near the wealth of orphans except for their welfare and betterment; they should bear in mind that only that spending from their wealth is lawful which is meant for their protection and development. And this spending too should be done till the time they reach maturity when they themselves are in a position to become responsible for their wealth.

54. This is a great commandment and in its essence a corrollary of the scale of justice on which this world exists. Thus if anyone deviates from this, it means that his concept of justice and fairness has become contaminated and the fact that God is just has been forgotten. Obviously, after this, the whole socio-economic system is uprooted and the fabric of the society is totally decimated. The blessings of weighing with full measure are referred to in verse 35 of Surah Bani Isra’il. It is said that this is the right attitude with regard to its consequences and carries great blessings for the people as well. Imam Amin Ahsan Islahi writes: 

... The blessings of this conduct in the Hereafter are evident. In this world also, with regard to the consequences ... This attitude will reap benefit for people for the prosperity of their livelihood, economic activity, business, trade and a just society. Nations who are dishonest have neither prospered in this world nor will they ever do so. This evil is not a singular evil. It is a actually a sign of the existence of many other evils. A nation fraught with this evil is devoid of the concept of justice and fairness. For this reason, it is not only devoid of the ability to create a healthy society, it also sows seeds of disorder in God’s earth. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 202)

55. This is an on the spot warning. The implication is that whatever directives have been given by God are not beyond the capacity of people. He has given them fully regarding their abilities and natures. Hence, nothing should be subtracted from them by determining one’s own capacity nor should these be crossed in the name of precaution.

56. This is precisely the same directive that is called qiyam bi al-qist (adherence to justice) in verse 135 of Surah al-Nisa’ and verse 8 of Surah al-Ma’idah. The implication is that a believer should not only adhere to the  truth and justice but also whenever they are required to bear witness to them, they must necessarily do so. Relations, emotions and desires should never be a hindrance to this.

57. This is a comprehensive statement. Whether a promise is made to God or to people or is a requisite of nature, it is in fact a promise to God. For this reason people will be held accountable for their promises to Him.

58.The actual words are: لَعَلَّکُمۡ  تَذَکَّرُوۡنَ. Earlier the word تَعۡقِلُوۡنَ and later the word تَتَّقُوۡنَ occurs in the same context. Imam Amin Ahsan Islahi writes: 

… There is a very deep meaningful relationship between تَعَقٌّل, تَذَكُّر and تَقْوى. When a person frees himself from blind following and resolves to seriously reflect on something, then this is تَعَقٌّل. Through this تَعَقٌّل facts found in human nature are revealed to him but are veiled because of a person’s indifference. Revealing of these facts is تَذَكُّر. This تَذَكُّر guides a person to the destination of تَقْوى which epitomizes education and self-purification as well as religion and shari‘ah … For this reason, as far as the basics and fundamentals of religion are concerned, they do not come from an external source; they are divulged from human nature on the condition that a person after being reminded by God does تَذَكُّر. The shari‘ah is a treasury that has been extracted from our nature and has been consigned to us, on the condition that we give due regard to it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 204)

59. The actual word is: مُسۡتَقِیۡمًا. It is an accusative of state. The verb found in the demonstrative noun is acting on it.

60. These words are a portrayal of Moses (sws) in precisely the same way the words الَّذِي وَفَّيُ in verse 37 of Surah al-Najm are a portrayal of Abraham (sws). The purpose is delineate the fact that God’s favour was completed on him because he was worthy of it. When God chooses someone for prophethood, He chooses outstanding individuals who acknowledge their obligations to His hidden and open favours and discharge them with thoroughness.

61. Ie., a guidance with regard to its objective and a mercy with regard to its consequences so that people are guided in this world to meeting in Him and become worthy of His mercy and favours in the Hereafter.

62. After the Torah, now the Qur’an is alluded to by the adjective: مُبٰرَکٌ. Imam Amin Ahsan Islahi writes: 

The word  has been used in the Qur’an at many places for rain which becomes a source of irrigation to bring forth greenery and vegetation. It is this rain which energizes the treasure of seeds sown in it so that they can become lush green plants and it gives it lush foliage after they have become dry and desolate. In this word is also concealed the metaphorical meaning that this Qur’an too has been revealed to bestow mankind with new life after its spiritual death and revive religious guidance after it has been adulterated with alien concepts. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 206)

63. The actual words are: اَنۡ تَقُوۡلُوۡا. Before them a governing noun (mudaf) is suppressed as per linguistic principles. The actual construction is to the effect:  كَرَاهَةً اَنۡ تَقُوۡلُوۡۤا.

64. This word has been used for the Qur’an with regard to two aspects. One, the Qur’an is an evidence itself to its veracity and as such is a conclusive argument. That it is the book of God does not require any external evidence. Two, it presents its message with such clarity and certainty and with such a strong rationale and with such profound arguments drawn from human intellect and nature that its addressees are left with no excuse to present against it.

65. It is evident from this that only the faith which is professed while using the faculties of hearing, sight and intellect has any value before God, not after directly seeing God and His angels. These faculties have been given to a person so that he can profess faith by using them without demanding to first visually see the faith being professed in. The Qur’an calls this attitude iman bi al-ghayb. Moreover, it also should be kept in mind that faith and deeds are equally essential for salvation. He who does not have righteous deeds in his account should not expect any benefit from his faith either.

66. I.e., they are waiting for God’s verdict which He necessarily gives to the disbelievers of God’s messengers once the latter have conclusively conveyed the truth to them. Imam Amin Ahsan Islahi writes: 

... When a messenger and his companions have done what is required of them and the stubborn and rebellious still do not pay heed, then they too have to wait for God’s verdict because the supremacy of the truth is related to the manifestation of this verdict. The desire of the destruction of opponents is not the real purpose of this waiting; it is the sentiment of the supremacy of the truth that is the real objective of this wait. The mission of the prophets of God is to spiritually purify and rectify the lives of people. They expend all their energy in this mission. Those who have the slightest element of good in them accept this reformation from them. Those who become blind and deaf to these calls are actually dead. If their corpses remain on the land, they will stagnate and spread disorder. Hence in their destruction lies the well-being of people. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 208)

67. The implication is that the straight path of God is the religion of Abraham (sws) which the Qur’an has once again made evident to them. Its followers were a single community. If the Jews and Christians and the Idolaters of Arabia have created divisions in it and become its sects, the Prophet (sws) should leave them alone and strongly adhere to it himself. He has fulfilled his obligation; if they do not accept, then he should merely ignore them.

68. This is the minimum reward that has been mentioned. It does not negate other favours of God mentioned at various places in the Qur’an.

69. I.e., the Prophet (sws) should tell them that this is God’s path. If they insist on following their own paths, they should do as they please. The Prophet (sws) has completed his duty; whoever wants should adopt this path. As for him, he has to tread on it come what may.

70. This is a very elegant comparison. A believer’s life is prayer personified and at his death he desires that God accept the life and wealth that he was always prepared to give to his creator. Thus the prayer is compared with life and the sacrifice with death. Imam Amin Ahsan Islahi writes:

… This is an indication that those who follow this religion live for God and die for Him as well. There are no divisions in their lives. From the beginning to the end they are in harmony. There is no associate of God: لَا شَرِیۡکَ لَہٗ. For this reason there is no associate of a person’s life. It is meant entirely and totally for God without any division, reservation or exception for the one and only God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 211)

71. I.e., this is my nature and from God also I have been commanded the same.

72. This is meant to corroborate whatever has been said above.

73. Whether it is sovereignty of the earth which is given to people in their capacity of human beings or preeminence of certain nations and people over one another – they are from God and have been given to mankind as a trial and test. Thus why should partners be associated with Him if no one has a share of blessing mankind with the above favours. Similarly, why should people become arrogant instead of becoming obedient for these favours when in the first place they were not even entitled to them.

74. The surah ends here on a note of assurance and attention to the Prophet (sws). He is told that he should rest assured that if these people do not accept his call, they shall soon be seized by the Almighty and if they do, then God is forgiving and merciful. If they sincerely and truthfully turn to Him, He will forgive their sins and engulf them in His mercy.