يَا بَنِـي آدَمَ قَدْ اَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُّوَارِيْ سَوْءَاتِكُمْ وَرِيْشًا وَلِبَاسُ التَّقْوَىَ ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللّهِ لَعَلَّهُمْ يَذَّكَّرُوْنَ. يَا بَنِـيْ آدَمَ لَـا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِّنَ الْـجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُـرِيَهُمَا سَوْءَاتِـهِمَا إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيْلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِيْنَ أَوْلِيَاء لِلَّذِيْنَ لاَ يُؤْمِنُونَ (26-27)

 Children of Adam!1 We have sent down attire2 for you that hides your private parts and is also an embellishment3 [for you]. And the attire of piety, that is better than this.4 It is a sign from among the signs of God so that people may be reminded.5 Children of Adam! This should not happen that Satan lures you the way he ousted your father and mother from that orchard [in which God made them dwell] by revealing their private parts to them by making them take off this attire.6 [Bear in mind] he and his accomplices see you from where you cannot see them.7 We have made these devils the companion of those who do not believe.8 (26-27).

وَإِذَا فَعَلُوْا فَاحِشَةً قَالُوْا وَجَدْنَا عَلَيْهَا آبَاءَنَا وَاللّهُ أَمَرَنَا بِـهَا قُلْ إِنَّ اللّهَ لاَ يَأْمُرُ بِالْفَحْشَاء أَتَقُوْلُوْنَ عَلَى اللّهِ مَا لَا تَعْلَمُونَ. قُلْ أَمَرَ رَبِّي بِالْقِسْطِ وَأَقِيمُوْا وُجُوْهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَادْعُوْهُ مُخْلِصِيْنَ لَهُ الدِّيْنَ كَمَا بَدَأَكُمْ تَعُودُوْنَ. فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلاَلَةُ إِنَّهُمُ اتَّخَذُوْا الشَّيَاطِيْنَ أَوْلِيَاء مِنْ دُوْنِ اللّهِ وَيَحْسَبُوْنَ أَنَّهُمْ مُّهْتَدُوْنَ. يَا بَنـِي آدَمَ خُذُوْا زِيْنَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وكُلُوْا وَاشْرَبُوْا وَلَا تُسْرِفُوْا إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِيْنَ. قُلْ مَنْ حَرَّمَ زِينَةَ اللّهِ الَّتِيَ أَخْرَجَ لِعِبَادِهِ وَالْطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِي لِلَّذِيْنَ آمَنُوْا فِي الْـحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُوْنَ. قُلْ إِنَّـمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ بِغَيْرِ الْـحَقِّ وَأَن تُشْرِكُوْا بِاللّهِ مَا لَـمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَن تَقُولُوْا عَلَى اللّهِ مَا لاَ تَعْلَمُوْنَ. وَلِكُلِّ أُمَّةٍ أَجَلٌ فَإِذَا جَاء أَجَلُهُمْ لَا يَسْتَأْخِرُوْنَ سَاعَةً وَلَا يَسْتَقْدِمُوْنَ (28-34)

[Precisely, this is what has happened with your nation as well O Prophet! Consequently,] when they do something vulgar,9 they say: “We found our forefathers on this way and to this God has directed us.” Tell them: “God never directs [people to indulge] in vulgarity.10 Do you say such things that you do not know by imputing falsehood on God.” Tell them: “My Lord has directed me to fairness11 [in every matter. He has said: ‘Face him near every mosque12 and call Him by showing obedience to Him only.’” You will return [to Him alone] the way He initiated you.13 He guided one faction; [it believes in all these things] and another was led astray because leaving aside God they had made devils their companions and think that they are rightly guided.14 Children of Adam! Come with your adornments at the time of your presence in each mosque.15 And eat and drink but do not cross the limits.16 God does not like those who cross limits.17 Ask them [O God’s Messenger]: “Who has forbidden you the adornments which the Almighty has created for His servants, and who has forbidden the wholesome among the edibles?”18 Tell [them]: “They are for the believers in this world [but God has also given the disbelievers a share in them]; but on the Day of Judgement, they shall be theirs alone. [The disbelievers shall have no share in them.]”19 Thus do We explain Our revelations for those who want to know. Tell [them]: “My Lord has only forbidden all lewd acts, whether overt or hidden20 and usurping the rights of others and wrongful oppression21 and that you worship with Him what He did not sanction22 and that you fabricate something about God what you know not.”23 [If in spite of your rebelliousness regarding all these prohibitions, the reason that God does not seize you is that] each nation has an appointed time. Then once the time ends, even for a moment it can neither be delayed nor brought forth earlier.24 (28-34)

يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِّنْكُمْ يَقُصُّوْنَ عَلَيْكُمْ آيَاتِي فَمَنِ اتَّقَى وَأَصْلَحَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَـحْزَنُوْنَ. وَالَّذِيْنَ كَذَّبُوْا بِآيَاتِنَا وَاسْتَكْبَرُوْا عَنْهَا أُوْلَـَئِكَ أَصْحَابُ النَّارِ هُمْ فِيْهَا خَالِدُوْنَ. فَمَنْ أَظْلَمُ مِـمَّنِ افْتَرَى عَلَى اللّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ أُوْلَـئِكَ يَنَالُـهُمْ نَصِيْبُهُم مِّنَ الْكِتَابِ حَتَّى إِذَا جَاءتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوْا أَيْنَ مَا كُنْتُمْ تَدْعُوْنَ مِن دُوْنِ اللّهِ قَالُوْا ضَلُّوْا عَنَّا وَشَهِدُوْا عَلَى أَنفُسِهِمْ أَنَّهُمْ كَانُوْا كَافِرِيْنَ. قَالَ ادْخُلُوْا فِي أُمَمٍ قَدْ خَلَتْ مِن قَبْلِكُم مِّن الْـجِنِّ وَالإِنسِ فِي النَّارِ كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا حَتَّى إِذَا ادَّارَكُوْا فِيهَا جَـمِيعًا قَالَتْ أُخْرَاهُمْ لأُولاَهُمْ رَبَّنَا هَـؤُلاء أَضَلُّونَا فَآتِـهِمْ عَذَابًا ضِعْفًا مِّنَ النَّارِ قَالَ لِكُلٍّ ضِعْفٌ وَلَـكِن لاَّ تَعْلَمُوْنَ. وَقَالَتْ أُولاَهُمْ لأُخْرَاهُمْ فَمَا كَانَ لَكُمْ عَلَيْنَا مِن فَضْلٍ فَذُوقُوْا الْعَذَابَ بِـمَا كُنْتُمْ تَكْسِبُوْنَ. (35-39)

Children of Adam! [On the very first day, I had informed you that] if messengers come to you from among your own selves while reciting to you My revelations, then those who feared God and reformed themselves will have nothing to dread nor will they be grieved.25 [On the other hand,] those who denied Our revelations and arrogantly turned away from them26 are from among the dwellers of Hell. They will abide therein forever. So who can be more unjust than they who impute falsehood to God or deny His revelations. What has been [written for them] in fate as their share [in the life of this world] shall reach them. Till when Our angels come to them to claim their souls, they will ask: “Where are those whom you worshipped besides God?”27 They will reply: “All of them have been lost upon us,” and will bear witness against themselves that they were in fact disbelievers. God will say: “Enter Hell with all those groups of men and jinn who lived before you.”28 Whenever a group from them will enter, it will curse its fellow group. Until when all are gathered there, their later ones will say about the earlier ones:29 “Lord! It is these people who led us astray; so inflict a two-fold punishment on them.” God will reply: “For each of you is a two-fold [punishment], but you know not.”30 [At this,] the earlier ones will say to the later ones: “If [we are wrongdoers] then you too have not become superior to us;31 so taste punishment in retribution of what you did.” (35-39)

إِنَّ الَّذِيْنَ كَذَّبُوْا بِآيَاتِنَا وَاسْتَكْبَرُوْا عَنْهَا لَا تُفَتَّحُ لَـهُمْ أَبْوَابُ السَّمَآءِ وَلَا يَدْخُلُوْنَ الْـجَنَّةَ حَتَّى يَلِجَ الْـجَمَلُ فِي سَمِّ الْـخِيَاطِ وَكَذَلِكَ نَـجْزِي الْمُجْرِمِيْنَ. لَـهُمْ مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ غَوَاشٍ وَكَذَلِكَ نَـجْزِي الظَّالِمِيْنَ. وَالَّذِينَ آمَنُواْ وَعَمِلُوْا الصَّالِـحَاتِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا أُوْلَـئِكَ أَصْحَابُ الْـجَنَّةِ هُمْ فِيْهَا خَالِدُوْنَ. وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ تَـجْرِي مِنْ تَـحْتِهِمُ الأَنْهَارُ وَقَالُوْا الْـحَمْدُ لِلّهِ الَّذِي هَدَانَا لِـهَـذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلا أَنْ هَدَانَا اللّهُ لَقَدْ جَاءتْ رُسُلُ رَبِّنَا بِالْـحَقِّ وَنُودُوْا أَن تِلْكُمُ الْـجَنَّةُ أُورِثْتُمُوهَا بِـمَا كُنْتُمْ تَعْمَلُوْنَ. (40-43)

This is certain that those who denied Our revelations and arrogantly turned away from them,32 for them the doors of the heavens will not be opened33 and they will not enter Paradise unless a camel passes through the eye of a needle.34 This is how we punish the wrongdoers. For them is the bedding of Hell and also their covering from above. This is how we punish the unjust. [On the other hand,] those who professed faith and who did righteous deeds – and [in this matter] we do not burden a soul beyond it capacity35 – they are the companions of Paradise. They will abide in it forever. Every grievance of their hearts will be taken out by Us.36 Rivers will flow beneath them and they will say: “Gratitude be to God who guided us to this path and had God not given us this guidance we would never have been able to reach this path.”37 Indeed, the messengers sent by Us brought the absolute truth. [At that time,] they will be called: “This is the Paradise that you have been made heirs of because of your deeds.”38 (40-43)

وَنَادَى أَصْحَابُ الْـجَنَّةِ أَصْحَابَ النَّارِ أَنْ قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدْتُّـمْ مَّا وَعَدَ رَبُّكُمْ حَقًّا قَالُوْا نَعَمْ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَن لَّعْنَةُ اللّهِ عَلَى الظَّالِمِيْنَ. الَّذِيْنَ يَصُدُّوْنَ عَن سَبِيْلِ اللّهِ وَيَبْغُوْنَهَا عِوَجًا وَهُمْ بِالآخِرَةِ كَافِرُوْنَ. (44-45)

[At this instance,] the dwellers of Paradise will call out and ask the dwellers of Hell: “We found that the promise God made with us was absolutely true; so, did you also find the promise your Lord made [with you] to be true?”39 They will reply: “Yes.” Then a caller will call out between them: “The curse of God be on these unjust people.” – [God added:] on those who [today] stop [people] from the way of God,40 want to deviate from it41 and disbelieve in the Hereafter.42 (44-45)

وَبَيْنَهُمَا حِجَابٌ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُوْنَ كُلاًّ بِسِيمَاهُمْ وَنَادَوْا أَصْحَابَ الْـجَنَّةِ أَنْ سَلاَمٌ عَلَيْكُمْ لَـمْ يَدْخُلُوْهَا وَهُمْ يَطْمَعُوْنَ. وَإِذَا صُرِفَتْ أَبْصَارُهُمْ تِلْقَاءَ أَصْحَابِ النَّارِ قَالُوْا رَبَّنَا لاَ تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِيْنَ. وَنَادَى أَصْحَابُ الأَعْرَافِ رِجَالاً يَعْرِفُونَهُمْ بِسِيمَاهُمْ قَالُوْا مَا أَغْنَى عَنْكُمْ جَـمْعُكُمْ وَمَا كُنْتُمْ تَسْتَكْبِرُوْنَ. أَهَـؤُلاء الَّذِيْنَ أَقْسَمْتُمْ لاَ يَنَالُـهُمُ اللّهُ بِرَحْـمَةٍ ادْخُلُوْا الْـجَنَّةَ لاَ خَوْفٌ عَلَيْكُمْ وَلاَ أَنتُمْ تَحْزَنُوْنَ. (46-49)

There will be a wall43 between these two groups and on the turrets of the wall there will be some prominent and distinguished people44 who will recognize each person through his sign.45 And they will cry out to the dwellers of Paradise: “Peace be upon you,” – they will have yet to enter Paradise but would be contenders [to enter it].46 When their sight will be turned to the dwellers of Hell,47 they will [instinctively] say: “Lord! Do not make us the companions of these unjust people.48 [After this,] these people of the turrets will call out some prominent people49 [of Hell] who they would recognize through their signs. They will say to them: “What benefit did you gain from your groups and from the arrogance that you showed; [take a look at Paradise.] Are not these about whom you would repeatedly swear that these people cannot be worthy of any mercy from God?50 [Dwellers of Paradise] remain51 in [this] Paradise [of yours]; there is neither any fear for you now nor will you ever grieve.” (46-49)

وَنَادَى أَصْحَابُ النَّارِ أَصْحَابَ الْـجَنَّةِ أَنْ أَفِيضُوْا عَلَيْنَا مِنَ الْمَاءِ أَوْ مِـمَّا رَزَقَكُمُ اللّهُ قَالُوْا إِنَّ اللّهَ حَرَّمَهُمَا عَلَى الْكَافِرِيْنَ. الَّذِيْنَ اتَّخَذُوْا دِينَهُمْ لَـهْوًا وَلَعِبًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا فَالْيَوْمَ نَنسَاهُمْ كَمَا نَسُوْا لِقَاء يَوْمِهِمْ هَـذَا وَمَا كَانُوْا بِآيَاتِنَا يَجْحَدُوْنَ. وَلَقَدْ جِئْنَاهُمْ بِكِتَابٍ فَصَّلْنَاهُ عَلَى عِلْمٍ هُدًى وَرَحْـمَةً لِّقَوْمٍ يُؤْمِنُوْنَ. هَلْ يَنظُرُوْنَ إِلاَّ تَأْوِيلَهُ يَوْمَ يَأْتِي تَأْوِيلُهُ يَقُولُ الَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَاءتْ رُسُلُ رَبِّنَا بِالْـحَقِّ فَهَل لَّنَا مِنْ شُفَعَاء فَيَشْفَعُوْا لَنَا أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِي كُنَّا نَعْمَلُ قَدْ خَسِرُوْا أَنفُسَهُمْ وَضَلَّ عَنْهُمْ مَّا كَانُوْا يَفْتَرُوْنَ. (50-53)

[Seeing the] dwellers of Paradise, these dwellers of Hell will say: “Shower on us some [of your] water or grant us some sustenance which God has blessed you with.” They will reply: “God has forbidden both these things to the disbelievers.”52 – [God added:]53 for those who have made their religion an entertainment and amusement and who were deceived by the life of the [previous] world.54 So, today We will forget them55 the way they forgot this day of meeting and the way they denied Our revelations56 – [Now O Prophet!]57 We have brought forth [to your people] a Book which We have explained on the basis of certain knowledge,58 as a means of guidance and mercy for those who believe.59 Do they wait to see the reality [of what they are being informed]? The day its reality comes forth these people who had ignored it before will say: “Indeed, the messengers sent by our Lord brought the absolute truth. Then are there any intercessors who may intercede for us or [is there a possibility that] we may be returned so that we do the opposite to what we used to do?” [Alas,] these people inflicted themselves with loss and the falsehood they used to invent60 has all vanished. (50-53)

إِنَّ رَبَّكُمُ اللّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالأَمْرُ تَبَارَكَ اللّهُ رَبُّ الْعَالَمِيْنَ. اُدْعُوْا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ. وَلاَ تُفْسِدُوْا فِي الأَرْضِ بَعْدَ إِصْلاَحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا إِنَّ رَحْـمَتَ اللّهِ قَرِيْبٌ مِّنَ الْمُحْسِنِيْنَ. (54-56)

[People!] This is a reality that your Lord is the God Who created the heavens and the earth in six days61 and then sat on His throne.62 He covers the day with the night which comes running after it. And He has created the sun, the moon and the stars which continue to follow His orders.63 Listen! He alone creates and He alone governs.64 Very blessed is God, Lord of the worlds.65 Invoke your Lord while beseeching Him and calling Him in private.66 Indeed, He does not like those who cross limits.67 And do not spread disorder68 in the land after it has been set right and call Him alone both in the states of fear and of hope.69 [This is the upright path.] Indeed, the mercy of God is close to those who act in a befitting manner.70 (54-56)

(Translated by Dr Shehzad Saleem)

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1. Though these words are addressed to the Quraysh yet deliberation shows that these words of address have great eloquence. Imam Amin Ahsan Islahi writes:

… the incidents and events that occur in the life of a father are the strongest means of learning a lesson for the children. This story is the story of the whole family. In the form of an indelible tradition, sincere children preserve the practice of friendship with the friends of the father and enmity with his foes. They keep this etched in their minds and transmit it to later generations and in fact urge them to carry on with this process. So dearly held is the tradition amongst the Arabs that they do not even distinguish the good and evil in it. The enemy of the forefathers will be considered an enemy if this enmity had some convincing basis. So it is a matter of great sorrow if human beings forget the enmity of Satan and his progeny with their progenitor – an enmity which was entirely based on malice and jealousy, which was not concealed but was fully exposed and which was not specifically meant for Adam (sws) and Eve but for all their progeny till the Day of Judgement. Moreover, the matter does not end on forgetting this fact; such is the extent of the insolence, defiance and wretchedness of the children that many among them have actually befriended this enemy and his associates. They regard them to be their confidants and well-wishers. At the bidding of Satan, they are leading themselves to ruin in precisely the same way as he had intended for Adam (sws). And Adam (sws) would have fallen into the pit of this ruin had not God’s mercy saved him. Such is the unmatched eloquence of the Qur’an that just two words  يَا بَنِـي آدَمَ have concealed all these implications in them. When every honourable and sincere son of Adam (sws) reads these words of address and the reminders they sound, his blood boils against Satan. It is only the dishonourable and the insolent who do not budge even after this address. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 245)

2. Every thing of the earth has been created at God’s behest and as such has in fact been sent down by Him. Thus precisely the same words are used for iron in verse 25 of Surah al-Hadid.

3. The first of these is a need and the second is completion of favour. Generally, both these aspects are found in everything God has created. Thus attire hides a person’s private parts, protects him from heat and cold and is also a means of adornment. It also polishes our personality, beauty and gracefulness.

4. The implication is that just as God has created things from which a person’s external attire is made, in the same way He has inspired those facts in his soul with which his inner attire is made. This is the attire of piety which a human being is adorned with and then sent in this world. For this purpose, God has ingrained in him his fear, sense of worship and the feeling of modesty and chastity. This inner attire is composed from these elements and is far above the outer one. In fact, it is when the outer attire is made from motives that spring from the inner attire that it makes human beings truly human and humane. Imam Amin Ahsan Islahi writes:

... It is the person whom God out of His grace adorns with this garment who looks truly graceful and majestic. Such a person is an angel in human form. Whoever sees him, instantly cries out: مَا هَـذَا بَشَرًا إِنْ هَـذَا إِلاَّ مَلَكٌ كَرِيمٌ (31:12) (this is not a human being; this is but a noble angel.) (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 245) 

5. Ie., they be reminded that a person’s outer attire too should be in accordance with the inner one. The signs of God are found in the world outside a person and that within him as well. It is his responsibility to seek guidance from them. The revelations of the Qur’an at many places direct his attention to these signs.

6. This is a reference to the attire of piety mentioned earlier. Satan wanted to expose the aspect of their private parts that was concealed from them. He achieved this very purpose of his by having it taken off from them. Thus this verse warns people to be on guard. Even today Satan uses this weapon against them. Imam Amin Ahsan Islahi writes:

... First, through latent suggestion, he deprives people of the attire of piety and fear. It was this attire which the Almighty had revealed with the outer attire; its purpose was to grant him a high status, as is mentioned earlier. When the internal attire is stripped off, a person’s modesty – the real motive for his outer attire – no longer remains with him. It is then that the external attire becomes a burden for him. Lewdness induces a person to bare his private parts – the concealment of which is found in his nature. Then fashion sustains and supports this urge and he produces such innovations in his attire that the children of Adam in spite of wearing it seem to be without it. Its basic reason of covering the private parts is lost. After that, the only element left in clothing is embellishment. The purpose of that too is to expose the body as much as possible in an enticing way. Then gradually human intellect is overwhelmed and nudity is then dubbed as culture and covering the body is considered to be an old-fashioned act which exudes abhorrence. Then educated ruffians come to the scene and present the philosophy in the light of history that nudity is real human nature. Clothing has become in vogue because of restrictions of customs and etiquette. It is at this stage that shamelessness overcomes people and the whole society is poisoned with lust and licentiousness. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 246)

7. The implication is that they launch offensives on people from places they cannot even imagine. Imam Amin Ahsan Islahi writes: 

... This is a reference to the cunning, wily and conniving nature of Satan and his accomplices: such is the multiplicity and variety of their garbs and the places of their onslaughts that people can neither recognize them in all these apparels nor can remain on guard regarding all these attacks. The army of Satan boasts both of jinn and mankind. They will sit in ambush at places where people will not be able to spot them. They will regard them to be friends, well-wishers, teachers, leaders and the like, while they are after cutting  the roots of their faith. People will think that they are paving the way for development and advancement whereas they will be after mercilessly decimating them. They will know all the inner weaknesses of human beings and will try to inveigle them through evil suggestions. They will also try to spin a web of charm around them to make them get caught in it. In short, mankind should not take Satan’s enmity lightly and always remain on guard. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 247)

8. Ie., these temptations of Satan inveigle only those who do not have faith in God and in His guidance. In verse 36 of Surah al-Zukhruf, precisely this topic is stated in the words: “Those who are indifferent to the Most Gracious, We depute a devil on them and then he becomes their companion.” It is evident, as a result, that Satan is not successful in luring those who strongly adhere to faith and guidance. Their Lord protects them from his onslaughts and those of his companions. Thus, in verse 99 of Surah al-Nahl, the words used are: إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُواْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ.

9. The actual word is: فَاحِشَةً. It is evident from the succeeding verses that it refers to those vulgar acts that are done in the name of religion. Such practices have remained very common in the places of worship of the Idolaters and the abodes and worship habitats of the followers of Sophistic religions. They come into being through the evil-doing of religious leaders and the custodians of graves. It is evident from historical narratives that one such religious innovation was also in currency in the Arab jahiliyyah: circumambulating the House of God in a naked state. People regarded this to be a religious practice and a directive of God. The Quraysh were the custodian chiefs of the House of God and they had issued an edict according to which all Arabs who did not belong to their tribe could not circumabulate it wearing their own clothes. They could only do it either by borrowing clothes from the people of Quraysh or being naked. In other words, the Quraysh thought that the clothes of others are a type of filth that such an extraordinary ritual of worship could not be carried out while wearing them.

10. How can the pure God tolerate something which an upright person cannot, let alone direct people to follow it. All His directives are based on His attributes and on the requisites of human nature. He cannot direct people to do something vulgar.

11. The actual word is: قِسْط. Ie., what is fair and just. Now what is fair and just can only be that which is in accordance with the attributes of God and the requisites of human nature, which is balanced and which fulfils the objectives for which people have been created. The whole sharia ‘ah of God is based on fairness and justice. He Himself is someone who adheres to these principles and has also declared that the purpose of revealing His books is to make people adhere to justice in matters of religion. Thus all succeeding directives are based on this all important pillar.

12. The actual words are: وَأَقِيمُوْا وُجُوْهَكُمْ عِندَ كُلِّ مَسْجِدٍ . After them words to the effect: إلي اللّٰه وحده are suppressed. In the next sentence, the words مُخْلِصِيْنَ لَهُ الدِّيْنَ occur in parallel to them. This is the foremost requisite of the justice and fairness mentioned above: every mosque should specifically be meant for God’s worship and a believer too must turn his face towards God, the one and only, in every mosque. In the words of Imam Amin Ahsan Islahi, when God is the Creator and Master, then it is against justice and fairness to worship and prostrate before someone else.

13. This statement is a further attestation to monotheism: ie., just as a person comes in this world alone, he will return to God alone. None of those whom they regard to be their intercessors will be with them. The words used in the verse are: كَمَا بَدَأَكُمْ تَعُودُوْنَ. Imam Amin Ahsan Islahi writes:  

... It is a miracle of the Qur’an’s eloquence that in two words it has not only explained the relationship between monotheism and the hereafter, it has also cited a very clear evidence of the hereafter. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 250)

14. It is evident from this how the topic above had emerged from the words إِنَّا جَعَلْنَا الشَّيَاطِيْنَ أَوْلِيَاء of verse 27 and also the fact that God makes only those Satan’s companions who want to become his companions leaving God aside.

15. Ie., whether it is the Baytullah or any other mosque, people should come with their clothes on. Simplicity and ascetic tendencies in dressing are among the eitquette of wearing ihram and has been adopted in hajj and ‘umrah till the extent needed. Other than these two instances, the directive is to come to the mosque wearing clothes one normally wears. There is no mosque in the world that requires people to come to it naked.

16. The implication is that whether eating or dressing, none of them is prohibited. The only thing prohibited in the shari‘ah of God is over-spending and people must abstain from it in all circumstances. Imam Amin Ahsan Islahi writes:  

... God adheres to justice and hence He likes people who adhere to justice and are balanced. He does not like those who exceed the limits in justice and moderation. An unbalanced attitude can be excessive as well as deficient and both these extremes are not liked by God. Neither does He like that a person make eating and drinking his objective in life and spend all his time in these activities nor does He like that people forsake and give up these activities like ascetics. Both are ways of Satan. God likes that people lead a moderate and balanced life in every sphere. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 251)

17. These are not ordinary words. This is because people He does not like are the ones He necessarily hates.

18. The Arabic word zinat (translated as adornments) refers to an object which a person uses to embellish something to satisfy his aesthetic taste. Thus, dress and jewellery are the zinat of the body; curtains, sofas, carpets, rugs, sculptures, portraits and paintings are the zinat of the house; orchards, gardens and buildings and other similar things are the zinat of the city; music is the zinat of the voice and poetry is the zinat of words. The sufistic interpretation of religion and sufistic religions consider these things to be an optical illusion, and generally regard them to be prohibited, undesirable, worthy of being forsaken and impediments to spiritual advancement. However, the Qur’an does not subscribe to this view. It refutes all these religions, and vehemently says that all these things are lawful; in fact, in this verse, it chidingly inquires of the person who dares regard as unlawful what God has created for man? These last words are in fact a statement of argument that none of God’s acts are meaningless. If He has created these things, then the purpose is that people use them while giving due regard to His limits. Their mere existence shows that there is no undue restriction on their use.

19. The parallel words in these sentences are suppressed in accordance with linguistic principles. I have expressed them in the translation. It is further evident from these words that benefiting from God’s favours is neither against faith, nor religiosity nor piety. God has in fact created all these things for the believers. The rejecters of God receive these through them as a by-product and because of the period of trial which they have to endure in this world. Thus, in the Hereafter, they shall solely be reserved for the believers; the rejecters will have no share in them; they shall be deprived of them forever:

This is an amazing declaration of the Qur’an. Contrary to general religious concepts and teachings of sufistic religions, it presents a completely different aspect of religious life. Instead of urging people to forego the pleasures of this world in order to attain the nearness of God and union with Him, it urges the believers to abstain from being spendthrifts but to benefit without any hesitation from all the objects of zinat within the limits prescribed by God and to show gratitude for His favours.

20. Ie., vulgar acts whether committed openly or in secret are forbidden under all circumstances. It is used in the plural so that it includes fornication, homosexuality, bestiality and all other sins of similar nature. The word فَوَاحِشَ comprehensively includes exposing the private parts before others, spreading details of sexual nature or fornication.

21. Qualifying the word “oppression” with “wrongful” is meant to portray its heinous nature. It does not mean that there are some types of oppression which are not wrongful. Every type of oppression is wrongful per se. Thus this word is also used to qualify the crime of killing prophets of God.

22. This is stated because no argument – whether intellectual, scriptural or natural – in favour of polytheism has ever been presented nor will it ever be presented.

23. The actual words are: وَأَن تَقُولُوْا عَلَى اللّهِ مَا لاَ تَعْلَمُوْنَ. It is evident from the preposition  after  that the verb encompasses a meaning. The actual construction is to the effect: مُفْتَرِيْنَ عَلَی اللّٰهِِ. In other words, if edicts regarding the lawful and unlawful are given on personal preferences, if in accordance with personal desires religious innovations are invented or if shari‘ah directives are fabricated and then ascribed to God – then all these practices come under this expression.

The question that arises after reading the directive regarding zinat above is: what then is forbidden in the shari‘ah? The verse under discussion has answered this question: besides some edibles, only five things are unlawful: lewd acts, usurping the rights of others, wrongful oppression, polytheism and religious innovations.

Only these five things are unlawful and prohibited in the shari‘ah of God. Nothing else is unlawful in it. This is a divine declaration on what is unlawful; thus, no one has the right to declare anything as unlawful besides these. Consequently, now something can only be regarded as unlawful if it contains traces of any of the unlawful things mentioned above. Narratives of the Prophet (sws) and of the Companions (rta), historical reports and the statements of previous scriptures will be understood in the light of this verdict of the Qur’an. Anything which deviates from it or is against it shall not be accepted.

24. It is evident from this that just as people have an appointed time after which they die, nations too have an appointed time after which they fizzle away. This time is fixed in accordance with their backwardness in knowhow and morality. If in this situation, the truth is conclusively communicated to them by messengers and they still do not mend their ways, then God sends down His scourge on them. If this conclusive communication does not take place, then after reaching the lowest point in knowhow and morality they die just as people die. On this very basis, it is stated in verse 58 of Surah Bani Isra’il that there is no such nation which God does not destroy before the Day of Judgement or does not send down stern punishment on them. This has been ordained by God. History tells us that first the progenies of the Hamites and then the Semites faced this law and now the progeny of Japeth are facing it. These are last peoples on which history will end. The Qur’an says that after this the Day of Judgement will come. Here the Quraysh are addressed. This decision was passed for them when after Muhammad (sws) conclusively communicated the truth to them, Muslims were asked in Surah Tawbah to rout them.

25. This is a reminder of the promise mentioned in verse 38 of Surah al-Baqarah. Since the Quraysh are the addressees here, so the purport of the verse is that since a messenger has been sent to them, they should follow him if they want to be secured from the trials of Satan.

26. The actual word is: إِسْتِكْبَار. The preposition  occurs with it which shows that an appropriate verb is suppressed here. My translation gives consideration to this aspect.

27. This is an explanation of the افْتَرَى عَلَى اللّهِ mentioned earlier.

28. Ie., these followers of Satan will be their companions and with them their abode too will be Hell. In the words of Imam Amin Ahsan Islahi, the companions will also be the worst and the residing place will also be the worst.

29. The actual words are: حَتَّى إِذَا ادَّارَكُوْا فِيهَا جَـمِيعًا قَالَتْ أُخْرَاهُمْ لأُولاَهُمْ. In accordance with linguistic principles, the word ادَّارَكُوْا is actually a changed form of تدَارَكُوْا. In the expression قَالَتْ أُخْرَاهُمْ لأُولاَهُمْ the particle ل actually connotes the meaning of في. The purport of the verse is that when they when they see each other for the first time, they will curse one another and when they are gathered together the later generations will beseech God for the earlier ones. The next part of the verse states this.

30. Ie., the first punishment was because they preferred to go astray themselves and the second punishment is because they led others astray and left a legacy of wrongdoing for them. The reason for this is that both vice and virtue are transferrable by nature. Their effects are transferred from earlier generations to later ones. Thus just as every act of killing is written in the account of the killer, it is also automatically written in the account of Cain, the son of Adam (sws) who committed the first murder. Then this murderer becomes a Cain for those who come later and this process continues in this way from earlier to later generations. It is for this reason that it is said that there is a two-fold punishment for each. Besides his own share of sins, a person will also undergo the punishment for sins of others in which he set an evil example for them. If the earlier generations cannot save themselves from the bad legacy that they leave behind, the later generations too cannot be secure in this regard because of the seeds of evil deeds they planted for others. In this way, each group has predecessors and successors in this regard.

31. This is because they too had committed the same crime. They would have been worthy of preference had they set a good example. But if they are no different, what preference or concession can they demand?

32. The preposition used with إِسْتِكْبَار is عن. The implication of this usage has already been delineated above.

33. This is not a negation of the verb but that of the consequence of the verb. In other words, they will not be welcomed in the heavens by their doors being opened for them to greet and congratulate them. On the contrary, they will be humiliatingly pushed to its

34. This is a special hyperbolic style. It means that it is impossible for such people to enter Paradise in the same way as it is impossible for a camel to pass through the eye of a needle. The Qur’an has said these words with regard to their real crime: إِسْتِكْبَار (arrogance) and Jesus (sws) has very similarly expressed these words with regard to the real reason of arrogance: riches. He is reported to have said: 

“Truly I tell you, it is hard for someone who is rich to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” (Matthew, 19:23-24)

35. This is a parenthetical sentence. Through it assurance is forthwith sounded that the responsibility of faith and righteous deeds imposed on a person is commensurate with his capacity. It is not beyond it.

36. Here too the consequence is implied. In other words, on the one hand, people in Hell will be cursing and rebuking one another but on the other hand those in Paradise will lovingly greet one another, the malice found in the hearts in the previous  life will have been removed and there will be nothing but affection and respect between them.

37. The implication is that whatever has been obtained is through God’s grace and through the reminders of the prophets of God. These people will express the fact that had these favours and God’s grace not been present, they would never have reached Paradise. The journey of this world was a difficult one – which safely concluded for them. It is God’s grace that today they are benefitting from the favours of God which was far greater than their hope, imagination and speculation. Such is the great extent of these favours that merely their deeds could not have entailed such huge rewards.

38. This is a sentence of congratulation: they have reaped success and gained the Paradise lost by their father. This is something which belonged to them and their efforts proved that they were worthy of being returned this belonging. Imam Amin Ahsan Islahi writes:  

... Earlier the statement of the dwellers of Paradise is cited in which they regard Paradise to be God’s blessing on them and not the reward for their efforts. This verse says that God regards Paradise to be the reward of their efforts. In reality, this is a completion of favour. This verse elevates the status of the deeds of people to such an extent that a higher status cannot be imagined. Whatever we receive in this world is because of God’s grace and in the Hereafter too it will be His grace that will bestow us with blessings yet God regards it to be our right and the consequence of our hard work. Who can imagine the extent of the eternal kingdom about which each person thinks that he has earned it and that it is ever-abiding. A person does not merely want that he be given favours, he also wants to possess them personally. Without this feeling, he cannot truly take pleasure. God will fulfill this requisite of a person’s nature in Paradise. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 259)

39. This question is meant to humiliate the addressees. It is answered subsequently. That too, deliberation shows, is a confession by the wrongdoers after which they become fully worthy of their punishment. It can be estimated through this dialogue between the dwellers of Paradise and those of Hell the power and ability each will have. Such will be this extent that they will be able to converse with one another whenever they want wherever they want.

40. The actual word is: يَصُدُّوْنَ. It is used both transitively and intransitively. If there is no reason for preference, the transitive meaning should be adopted since it encompasses the latter meaning also.

41. It is evident from parallel verses of the Qur’an that this expression alludes to creating deviations of polytheism from the straight path of monotheism.

42. The part of the verse which begins with الَّذِيْنَ يَصُدُّوْنَ till the end of the verse is not part of the declaration. The declaration ended on the word: الظَّالِمِيْنَ. After that, this part is an insertion from God and is instrumental in relating the discourse to the existing circumstances of those times. Imam Amin Ahsan Islahi writes:  

... This insertion explains who are meant by the الظَّالِمِيْنَ. They are the ones who stop people from the path of God and who try to create deviations in it and who reject the Hereafter. After this explanation, the declaration that was depicted for the Hereafter came to be so true for the Quraysh as if it was made for them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 265)

43. The actual word is: حِجَابٌ. It refers to the wall that will be erected between Paradise and Hell. Verse 13 of Surah al-Hadid mentions it.

44. The actual words are: وَعَلَى الْأَعْرَافِ رِجَالٌ. the word اَعْرَاف means “height.” It is evident from the context and placement that here it refers to the turrets and observation posts that will be built on the wall  between Paradise and Hell to take a look around. When the word  occurs the way it occurs here, it refers to prominent and distinguished personalities. Here it refers to people of various nations who in this wolrd became vehement advocates of the truth and inviters to good.

45. Ie., from the sign which will become evident from their faces because of their deeds. It is mentioned in various Ahadith (eg. Muslim, 503) that Muhammad (sws) will  recognize the people of his ummah through the signs of wuḍu –  with which their foreheads and faces will glisten. There are some indications to this in the Qur’an as well.

46. These words are used with reference to their mental situation: in spite of witnessing this honour and respect for them, out of humility and modesty they think that until the final verdict from the Almighty is delivered, they can only be hopeful of His mercy.

47. It is evident from the words of the verse that seeing them so engrossed in viewing Paradise, they will be asked to take a look at Hell as well. It needs to be kept in mind that they will be made to observe Paradise and Hell so that they can see the consequence of both good and evil with their eyes and give glad tidings to the truthful and scold those who were enemies of the truth.

48. These are words that seek refuge with the Almighty and will be uttered by them as soon as they see the dwellers of Paradise. Evident from these words is both the horror of the scenes of Hell and the intense fear with which they will observe these scenes.

49. Here too the actual word is: رِجَال. It has been stated earlier that when it occurs the way it occurs in these verses, it refers to the prominent people of a group. It is pointed out in the succeeding verses that their signs will distinguish them from others. Hence they will be recognized that this is the Pharaoh, this is Abu Jahal, this is Abu Lahab and this is such and such a person.

50. It has been mentioned at several instances in the Qur’an that those who rejected their messengers generally viewed their followers’ poverty and weakness in this manner. They would contend that those who had been given nothing in this world by God would be deprived by Him from His mercy in the Hereafter as well.

51. The actual word is: ادْخُلُوْا. It does not occur here in its initial meaning; it refers to remaining in some place. In verse 99 of Surah Yusuf also it is used thus. The implication is that God has given them Paradise. They should enjoy its blissful life and abounding favours.

52. The implication is that God has decided with certainty to deprive them from these: so neither can favours reach them nor can they have access to them.

53. From here onwards there is another insertion by the Almighty. He has explained who exactly are the disbelievers. He has added this explanation to the answer of the dwellers of Paradise in order to warn the Quraysh.

54. This is the reason because of which they had adopted an indifferent attitude: the respite they had been given in this world to live freely and luxuriously deceived them and they contended that this world has only been made for enjoyment.

55. God does not forget anything. Thus the consequence – to ignore them – is intended.

56. The actual words are: its coordination with the previous sentence has incorporated the meaning of كَمَا کَانُوا in this sentence. The translation keeps this aspect in consideration.

57. From here onwards, the discourse is addressed to the Quraysh. This is a surah of indhar (warning) and the discourse returns repeatedly to them.

58. I.e. on the basis of knowledge which is all-embracing and is absolutely certain. The Arabic word used in the verse for this is عِلْمٍ. It occurs as an undefined noun to magnify it. The implication is that in the form of the Qur’an a book has come to them in which God, in the light of certain knowledge, has expounded all issues the acceptance of which and practically following which is necessary for success in the Hereafter.

59. The actual words are: لِّقَوْمٍ يُؤْمِنُوْنَ. Here the verb connotes intention i.e. those who want to believe, for them it is guidance in this world and, as a result of this, mercy for them in the Hereafter.

60. I.e., by imputing falsehood to God they associate partners with Him and fabricate religious innovations.

61. These are the days of God about which the Qur’an has specified that they are equal to a thousand human years and also to fifty thousand human years in some cases. The implication is that the being who they believe to be the Creator is also the the Lord of the universe. After creating them, He has not consigned the affairs of this universe to their alleged associates and intercessors whom they regard to be the Lord and on this basis worship them. The Almighty Himself is looking after the affairs of this universe. He could have created this universe in the blink of an eye by His word kun. However, His wisdom entailed that He create this universe gradually and in six stages so that besides His perfect power the majesties of His providence and mercy became evident to them, and they were also able to recognize their Creator as their Lord also with all His eternal mercies. Imam Amin Ahsan Islahi writes: 

... It was not beyond the power of God that He send down bread directly from the heavens. Then why do winds blow, clouds gather, rains descend, foliage sprout, crops grow and seeds be implanted and become lush green .... .... .... All this is because in this way each and every particle and object of this universe has become a treasure of the signs of God’s creativity and lordship and of His marvels of power and wisdom. Wherever a person looks, he becomes cognizant of God’s person if his mind and eyes are alert. A single object changes form and shape in so many ways in order to attract our attention and we are able to see in them the signs of God and learn a lesson from them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 277) 

62. The actual words are ثُمَّ اسْتَوَى عَلَى الْعَرْشِ. This is an expression of God’s authority and the preposition عَلَى with اسْتَوَى incorporates in it the meaning of ascending the throne. Evident from this is what was hidden in the previous sentence. God is not the cause of all causes so that He initiated movement as a prime mover and then sat aloof in a corner. Certainly not! He is sitting on the throne of governance of this world and directly looking after its affairs.

63. This is an explanation of the governance rather concisely mentioned in the words اسْتَوَى عَلَى الْعَرْشِ. In other words, everything is carrying out the duty imposed on it in a very entusiastic manner. Neither is it negligent in this regard nor does it exceed the limits in the slightest way. The sun, the moon and the stars all are obedient to God and do not deviate from it in the minutest manner.

64. Ie., neither is anyone His partner in creating nor in governing the affairs of His creatures. He alone is the creator and He alone is the master. Every nook and corner of this universe is under His jurisdiction and control. No angel, jinn. Prophet or saint has any share in this matter. All of them are subject to His directives and are forced to obey Him.

65. Thus there is no need to find out means and intermediaries to reach Him. Besides His exaltedness and power, He also has unfathomable mercy and blessings. Imam Amin Ahsan Islahi writes:  

... This is meant to dispel the misconception that has often misled idolaterous nations because they increased the extent of God’s loftiness and power so much that His mercy and blessings were sidelined as a result. The result of this misconception was that it was thought that it was impossible for human beings to access God and get in touch with Him. Therefore means were searched for that could become the source of presenting one’s needs before God ... this erroneous concept about the attributes of God is a major factor in the creed of polytheism. The idolaters began worshipping many hypothetical deities, in particular the angels, thinking that they were favoured daugters of God. If they were pleased with them, then they would also be instrumental in making their father pleased with them and all the world would become merciful to them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 279) 

66. The implication is that when He is the creator and the governor, then there is no option of being arrogant before Him. After this, every upright person should regard it his obligation to plead to Him with utmost humility. His actions and ways should also reflect this and his words and utterances too. Moreover, this humility should also have dignity and sincerity. Thus, it is said that people should invoke God in private instead of showing it to others. He knows the state of their hearts and is also aware of their whispers. There is no need to shout before Him nor to be ostentatious in this regard. He hears and knows all.

67. Ie., He does not like those who are arrogant and who regard themselves to be superior by crossing limits. It is only humility and pleading which is worthy before Him.

68. The Qur’an uses this expression for rebelliousness against the collective state and also for showing rebelliousness against God and His messengers. Here it is used in the second of these meanings. When man began his life on this earth, it was without this disorder. Later also, it was repeatedly cleansed of this disorder when messengers conclusively communicated the truth to the people. Thus it is stated that people should not create disorder in it after it was set right.

69. Ie., people should invoke Him for things they are desirous of and also seek His refuge about things they want to remain protected from. Earlier the manner in which God should be invoked is mentioned. Here its motive is cited: in every state of hope and fear, they should regard only Him to be their guardian, the being to whom they will return. In the same way, they should regard only Him to be the creator of the vast universe around them and also the governor of their affairs.

70. It is evident from this that to be befitting and thorough, a person should devote himself to God in both fear and in hope and beseech and pray to Him only in every difficulty.