Tadabbur e Quran Vol.8 (English)

Tadabbur i Qur’ān Vol.
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Tadabbur i Qur’ān
Vol. 8
Exegesis of
Sūrah al-Ṭūr (52) – Surah al-Jinn (72)
Amīn Aḥsan Iṣlāḥī
Rendered into English
by
Dr Shehzad Saleem
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Preface to Volume 8
Gratitude be to God that volume 71 of Tadabbur-i Qur’ān has now also been sent
for printing. It is expected that before the year end, the glad tidings of its publication
will reach its well-wishers. I am indebted to the publisher of the Book – my dear
Majid Khawar. He also deserves praises from its readers because of multifarious
problems he has published volumes 5, 6 and 7 in a very short time set in very high
quality. He has also expressed the will and determination to publish the final volume
2
8 in the remaining part of this year inshā’Allāh. My heartfelt prayers that he succeeds
in this plans and he is able to accomplish even bigger tasks. Though I am happy and
contented on every decision of God; however, I do wish that before my death I am
able to rejoice on seeing the whole exegesis in its published form.
3
Most of the material of volume 8 too is ready by the grace of God. Even though I
have remained continuously sick and was not able to write with full concentration and
attention, however I have tried to do what best I could by writing in intervals. I also
was careful that whatever I wrote in the circumstances would be in accordance with
the standard of the book and the readers do not feel dissatisfied that an important
discussion was left deficient in any way. I have already mentioned in the preface to
volume 6 that there are a lot of difficulties in the last group of sūrahs because of the
ultimate conciseness and utter brevity found in them. However, I have finished work
till Sūrah al-Ghāshiyah (88). What remains will be completed in a few months if God
grants me the opportunity of life and health to do so.
Here it is appropriate to direct the attention of the readers to a mischief spread by
the Orientalists to ruin its divine arrangement and format. They have published copies
of the Qur’ān in which the sūrahs are not arranged in the manner God and His Prophet
(sws) did. They have rearranged them claiming that this new arrangement is more
meaningful and better arranges the Book of God and rids it of the haphazard sequence
which they think it had.
A similar state of affairs is being witnessed in some Muslim countries as well as
they are publishing certain copies of the Qur’ān which are not on the conventional and
well known mutawātir reading (the reading of Ḥafṣ). In these copies, lesser known
1. Volume 8 as per the new arrangement. (Translator)

2. Volume 9 as per the new arrangement. (Translator)
3. Ibid.
6
and shādh readings have also been included.

I have tried to nip these evils in their buds in this exegesis. People who will
carefully read it, will inshā’Allāh remain protected from the mischief of the
Orientalists, the Jews and extremist Shiites. The Qur’ān we have today has been
arranged by God and His Prophet (sws). Like the Torah and Gospel, it is not based on
history; this arrangement is based on philosophy of religion and the wisdom found in
divine law. All the groups of the Qur’ān are well-knitted and linked to one another.
Every sūrah is so deeply linked to the previous one that a slight change in its
placement will create void in the meanings. While being governed by a central theme,
all the verses of a sūrah are so closely connected to another that even if one verse is
removed from its current place there is a possibility that the sequence of the whole
sūrah will be damaged.
The issue of the variant readings too has been resolved in this exegesis. The
conventional and mutawātir reading is the one written in this muṣḥaf which is in our
hands today. As per this reading, the interpretation of each verse and word takes place
in the light of the language of the Arabs, the context of the discourse and parallels of
the Qur’ān in such a manner that no doubt remains. Thus I have interpreted every
verse on the basis of this reading and I can say with full confidence that interpreting
the Qur’ān on the basis of other readings is only possible at the expense of sacrificing
its eloquence, purpose and wisdom.
I pray that God grant all of us the true understanding of His Book and protect us
from the schemes of Satan.
wassalam
Amīn Aḥsan Iṣlāḥī

Lahore.
14th November, 1979 AD

22nd Dhū al-Ḥijjah, 1399 AH
_______________
Content
52. Sūrah al-Ṭūr ...........................................................................................9

53. Sūrah al-Najm......................................................................................39
54. Surah al-Qamar ....................................................................................77
55. Sūrah al-Raḥmān................................................................................105
56. Sūrah al-Wāqi‘ah ...............................................................................135
57. Sūrah al-Ḥadīd ...................................................................................167
58. Sūrah al-Mujādalah............................................................................209
59. Sūrah al-Ḥashr ...................................................................................237
60. Sūrah al-Mumtaḥinah ........................................................................269
61. Sūrah al-Ṣaff ......................................................................................293
62. Sūrah al-Jumu‘ah ...............................................................................313
63. Sūrah al-Munāfiqūn ...........................................................................329
64. Sūrah al-Taghābun.............................................................................341
65. Sūrah al-Ṭalāq....................................................................................357
66. Sūrah al-Taḥrīm .................................................................................375
67. Surah al-Mulk ....................................................................................399
68. Sūrah al-Qalam ..................................................................................419
69. Sūrah al-Ḥāqqah ................................................................................445
70. Sūrah al-Ma‘ārij.................................................................................463
71. Sūrah Nūḥ ..........................................................................................485
72. Sūrah al-Jinn ......................................................................................505
Sūrah al-Ṭūr (52)
Sūrah al-Ṭūr
Central Theme and Relationship with the Previous Sūrah

This is the third sūrah of this group. In both the previous sūrahs – Qāf and al-
Dhāriyāt – intellectual and historical arguments as well as those from the world within
man and that out outside him are mentioned to substantiate death and the reward and
punishment which will take place on the Day of Judgement. The style is general ie. it
includes both reward and punishment. Consequently in Sūrah al-Dhāriyāt the following
ٌ ٌ
verse represents its central theme: (٦-٥ :٥١) ‫و ن ﻟﺪ ۡﻳﻦ ﻟﻮ ﻗﻊ‬.‫( ﻧﻤﺎ ﺗ ۡﻮﻋﺪ ۡون ﻟﺼﺎدق‬the punishment
you are being threatened with is true and indeed reward and punishment shall certainly
take place, (61:5-6)). While explaining these verses, I have written that they comprise
both reward and punishment whether it relates to mercy or to torment. In this sūrah, the
aspect of torment is highlighted more. Consequently, after pointing towards historical
arguments as well as arguments which relate to the world around man, the Quraysh are
ٌ
threatened very clearly by the words: (٨-٧ :٥٢) .‫ﻣﺎ ﻟ "ﻪ ﻣ ۡﻦ د ﻓ ٍﻊ‬.‫( ن ﻋﺬ ب رﺑﻚ ﻟﻮ ﻗﻊ‬indeed, the
punishment of your Lord is certain to come; no one shall be able to avert it, (52:7-8)). It
is this threat which also occupies the status of the complement of oath and also signifies
its central theme.
Analysis of the Discourse

Verses (1-16): This section forms the introductory part of the sūrah. The headstrong
and obstinate people of Quraysh are first severely warned by citing certain historical
and universal facts as evidence that the punishment which they have been threatened
with is certain to come. They should not ask to hasten it and if they do not change
their attitude, it will definitely alight and no one will be able to avert it. The next few
verses draw a vivid picture of the Day of Judgement, with a brief description of the
dreadful fate of those who had denied it.
Verses (17-28): A portrayal of the favours of the life of bliss the believers will be
blessed with in contrast with that of the disbelievers is made. A special favour which
is highlighted here is that the Almighty will reunite those who brought up their
children in accordance with the requisites of the Hereafter with their children even if
these children were not entitled to this high level as regards their own deeds. For this
union, those who deserve a high rank and level will not be demoted; instead people
deserving a lower rank will be promoted to a higher one. Basically, the fate of a
person will be decided according to his deeds; therefore, neither a reduction will take
10
place in a person’s deeds nor will a faithless person be able to enter Paradise; indeed,
the Almighty’s blessings will be for the believers.
Verses (29-49): In the concluding part of the sūrah, the Prophet (sws) is comforted
that he should not pay any heed to the excuses invented by the disbelievers in order to
deny his prophethood. Ignoring their attitude, he should keep on discharging his duty
of reminding people of the truth so that those who are mindful are able to adopt the
right path and those who insist on remaining on the wrong path have no excuse but
defiance to remain so.
In the twelfth verse, the attitude of the adversaries of indulging in pleasantries and
toying with the truth was referred to. Here they are dealt with in detail and silenced on
this behaviour.
Rebellious people are warned that very soon the time will come when all their
schemes will be shattered, and before the torment of the Final Day, they will
encounter another torment in this world also.
The Prophet (sws) is comforted that he should patiently await his Lord’s decision,
and should be aware that he is under His direct protection.
He should augment this patience through prayers, especially the night and early
morning ones.
Text and Translation
Section I: Verses (1-28)

ٰ
‫ﺑ ۡﺴﻢ ﷲ*) ﻟﺮ ۡﺣ ٰﻤﻦ ﻟﺮﺣ ۡﻴﻢ‬
ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
﴾٦ۙ ﴿ ‫ ﻟﻤ ۡﺴﺠ ۡﻮر‬DE‫﴾ و ﻟﺒ‬٥ۙ ﴿ ‫﴾ و ﻟﺴﻘﻒ ﻟﻤ ۡﺮﻓ ۡﻮع‬٤ۙ ﴿ ‫﴾ و ﻟﺒ ۡﻴﺖ ﻟﻤ ۡﻌﻤ ۡﻮر‬٣ۙ ﴿ ‫ ر ٍق ﻣﻨﺸ ۡﻮ ٍر‬8ۡ 9 ﴾٢ۙ ﴿ ‫﴾ و ﻛ ٰﺘ ٍﺐ ﻣ ۡﺴﻄ ۡﻮ ٍر‬١ۙ ﴿ ‫و ﻟﻄ ۡﻮر‬
ۡ ۡ ۡ ٌ
‫ ٍﺬ‬T‫﴾ ﻓﻮﻳۡ ٌﻞ ﻳ ۡﻮﻣ‬١٠Q ﴿ Oً P‫ ﻟﺠﺒﺎل ﺳ‬OP‫﴾ و ﺗﺴ‬٩ۙ ﴿ ‫﴾ ﻳ ۡﻮم ﺗﻤ ۡﻮر ﻟﺴﻤﺂء ﻣ ۡﻮ ًر‬٨ۙ ﴿ ‫﴾ ﻣﺎ ﻟ "ﻪ ﻣ ۡﻦ د ﻓ ٍﻊ‬٧ۙ ﴿ ‫ن ﻋﺬ ب رﺑﻚ ﻟﻮ ﻗﻊ‬
ۡ ً ۡ ۡ ۡ ۡ ۡ ۡ ۡ
‫ ۡ` ﻛﻨﺘ ۡﻢ ﺑﻬﺎ ﺗﻜﺬﺑﻮۡن‬a‫﴾ ٰﻫﺬه ﻟﻨﺎر ﻟ‬١٣Q ﴿ ‫ ﻧﺎر ﺟﻬﻨﻢ دﻋﺎ‬8ٰ_ ‫﴾ ﻳ ۡﻮم ﻳﺪﻋ ۡﻮن‬١٢ۘ ﴿ ‫ض ﻳﻠﻌﺒﻮۡن‬ ٍ ‫ ﺧﻮ‬89 ‫﴾ ﻟﺬﻳﻦ ﻫﻢ‬١١ۙ ﴿ VP‫ﻟﻠﻤﻜﺬﺑ‬
ۡ
‫ ۡﻌﻤﻠﻮۡن‬h ‫ ﻧﻤﺎ ﺗ ۡﺠﺰ ۡون ﻣﺎ ﻛﻨﺘ ۡﻢ‬j ‫آء ﻋﻠ ۡﻴﻜ ۡﻢ‬ ٌ ‫ ﺳﻮ‬l ‫ ۡو‬Om‫ ۡۤو ۡو ﻵﻹ ﺗ ۡﺼ‬Om‫ﺎﺻ‬ۡ ‫﴾ ۡﺻﻠﻮۡﻫﺎ ﻓ‬١٥ۚ ﴿ ‫ ۡون‬Dd‫ ٰﻫﺬ ۤ ۡم ﻧۡﺘ ۡﻢ ﻵﻹ ﺗ ۡﺒ‬Dٌ Eۡ ‫﴾ ﻓﺴ‬١٤﴿
ۢٓ ۡ ۡ ٰ ٰ ۤ ۡ ٰ ٰ ۡ ۡ
‫ًﺎ ﺑﻤﺎ‬r‫ﺑ ۡﻮ ﻫﻨ ۡﻴـ‬Du ‫ﻠﻮۡ و‬v ﴾١٨﴿ ‫ و وﻗﻬ ۡﻢ رﺑﻬ ۡﻢ ﻋﺬ ب ﻟﺠﺤ ۡﻴﻢ‬l ‫ ﺑﻤﺎ ٰ ﺗﻬ ۡﻢ رﺑﻬ ۡﻢ‬VP‫﴾ ﻓﻜﻬ‬١٧ۙ ﴿ ‫ﻌ ۡﻴ ٍﻢ‬o ‫ۡ ﺟﻨ ٍﺖ و‬89 VP‫﴾ ن ﻟﻤﺘﻘ‬١٦﴿
ۡ ٰ ۡ ٰۡ ٰ ۡ ۡ ۡ
‫ﺎن‬ٍ ‫﴾ و ﻟﺬ ۡﻳﻦ ﻣﻨﻮۡ و ﺗﺒﻌﺘﻬ ۡﻢ ذرﻳﺘﻬ ۡﻢ ﺑﺎ ۡﻳﻤ‬٢٠﴿ Vٍ P‫ و زوﺟﻨﻬ ۡﻢ ﺑﺤ ۡﻮ ٍر ۢﻋ‬l ‫ ٍر ﻣ ۡﺼﻔ ۡﻮﻓ ٍﺔ‬Dw 8x‫ ﻋ‬VPT‫﴾ ﻣﺘﻜ‬١٩ۙ ﴿ ‫ﻌﻤﻠﻮۡن‬h ‫ﻛﻨﺘ ۡﻢ‬
ٰ ۡ r ٰ ۤ ۡ ۡ
‫ﻔﺎ•ﻬ ٍﺔ و ﻟ ۡﺤ ٍﻢ ﻣﻤﺎ‬€ ‫﴾ و ۡﻣﺪ ۡدﻧﻬ ۡﻢ‬٢١﴿ Vٌ P‫ﻞ ۡﻣﺮ ًي ﺑﻤﺎ ﻛﺴﺐ رﻫ‬v j ‫ﻟﺤﻘﻨﺎ ﺑﻬ ۡﻢ ذرﻳﺘﻬ ۡﻢ و ﻣﺎ ﻟ ۡﺘﻨﻬ ۡﻢ ﻣ ۡﻦ ﻋﻤﻠﻬ ۡﻢ ﻣ ۡﻦ ~`ۡ ٍء‬
ۡ ٌ ‫﴾ و ﻳﻄﻮۡف ﻋﻠ ۡﻴﻬ ۡﻢ ﻏ ۡﻠﻤ‬٢٣﴿ ‫ﺎۡ ًﺳﺎ ﻵﻹ ﻟ ۡﻐ ٌﻮ ﻓ ۡﻴﻬﺎ و ﻵﻹ ﺗﺎۡﺛ ۡﻴ ٌﻢ‬v ‫﴾ ﻳﺘﻨﺎزﻋ ۡﻮن ﻓ ۡﻴﻬﺎ‬٢٢﴿ ‫ﻳ ۡﺸﺘﻬ ۡﻮن‬
‫﴾ و‬٢٤﴿ ‫ﺎﻧﻬ ۡﻢ ﻟ ۡﺆﻟ ٌﺆ ﻣﻜﻨﻮۡ ٌن‬v ‫ﺎن ﻟﻬ ۡﻢ‬
ٰ ٰ ۡ ۡ ۤ ۡ
‫﴾ ﻓﻤﻦ ﷲ*) ﻋﻠ ۡﻴﻨﺎ و وﻗˆﻨﺎ ﻋﺬ ب‬٢٦﴿ VP‫ۡۤ ۡﻫﻠﻨﺎ ﻣﺸﻔﻘ‬89 ‫﴾ ﻗﺎﻟ ۡﻮ ﻧﺎ ﻛﻨﺎ ﻗ ۡﺒﻞ‬٢٥﴿ ‫ﺾ ﻳﺘﺴﺂءﻟﻮۡن‬ ۡ ٰ ۡ ۡ
ٍ ‫ﻌ‬€ 8x‫ﻌﻀﻬﻢ ﻋ‬€ ‫ﻗﺒﻞ‬
ۡ
﴾٢٨﴿ ‫ ﻟﺮﺣ ۡﻴﻢ‬Om‫ ﻧ "ﻪ ﻫﻮ ﻟ‬j ‫﴾ ﻧﺎ ﻛﻨﺎ ﻣ ۡﻦ ﻗ ۡﺒﻞ ﻧ ۡﺪﻋ ۡﻮه‬٢٧﴿ ‫ﻟﺴﻤ ۡﻮم‬
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Ṭūr 11
In the name of God, the Most Gracious, the Ever Merciful.

The mount of Sinai bears witness and the scripture inscribed on a parchment
unrolled. And the populated house and the lofty roof and the overflowing seas bear
witness that indeed the punishment of your Lord is certain to come. No one shall be
able to avert it. (1-8)
Remember the Day when the sky will totter and reel, and the mountains will fly
hither and thither. Therefore, woe, on that Day, be to the deniers, who, toying around,
engage in pleasantries. The Day when they shall be shoved and driven towards the Fire
of Hell: This is the Hell you had been denying. Is this magic or are you blind? Enter
into it. Whether you bear it or not, it is alike for you. You are being rewarded with
what you had been doing. (9-16)
Indeed, the righteous shall be in gardens and bliss, enjoying what their Lord would
have granted them and enjoying the fact that their Lord has preserved them from the
torment of Hell-fire. Eat and drink with relish as reward for the deeds you have done.
They will be reclining on thrones arranged in rows and We would have wed them with
large eyed houris. (17-20)
And those who had accepted faith, and their children had followed them in their
faith, We shall unite their children with them and not even slightly diminish the
reward of their deeds. Each individual shall be in pledge for his earning. And We shall
continue to provide them the fruits and meat they like. Such cups of wine shall pass
between them which will be free from sin and idle talk. And there shall wait upon
them young boys like pearls preserved. (21-24)
They will turn towards one another asking about each other, saying: “Before this,
we remained fearful about our families. So, the Almighty has been gracious to us and
has delivered us from the agony of the punishment of Hell. We used to invoke only
Him before. Indeed, He is the keeper of His promises, Ever-Merciful.” (25-28)
Explanation
1
﴾١ۙ ﴿ ‫و ﻟﻄ ۡﻮر‬
The word ‫ و‬here signifies an oath and I have already explained at an appropriate place
in this exegesis that in the light of the research carried out by my mentor Imām Ḥamīd
al-Dīn Farāhī in his Aqsām al-Qur’ān most oaths mentioned in the Qur’ān are meant to
substantiate a claim that is stated as a muqsam ‘alayh. As pointed out earlier, the
ٌ
muqsam ‘alayh here is the verse ﴾٧ۙ ﴿ ‫( ن ﻋﺬ ب رﺑﻚ ﻟﻮ ﻗﻊ‬the punishment of your Lord is certain
to come). Hence the oath sworn by the mount of Sinai is meant to substantiate this claim.
Thus, keeping in view this aspect of the oath, I have translated the first verse as “Ṭūr
bears witness” and in my opinion this translation is more meaningful.
The word Ṭūr refers to the mount of (Sinai) which has been mentioned in the Qur’ān
1. The Mount of Sinai bears witness.

Verses: 29-49
12
in various aspects. It is in one of its sacred valleys Ṭuwā that Moses (sws) witnessed
divine disclosures while coming back from Madyan. It was here that he was blessed
with prophethood and was directed to go to the Pharaoh and his people as a warner to
them. He was to inform him that if he did not give up his rebellious attitude he,
together with his people, would become a target of God’s scourge. After the
destruction of the Pharaoh, the Almighty called him to this very mountain to give him
the Torah. When in his absence, his people were led astray and got involved in
worshipping the calf, it was at the base of this mountain that he brought over the
leaders of his people for collective repentance. On this occasion, the Almighty shook
the whole mountain and informed the Israelites that if they did not abide by the
covenant they were making with the Almighty by receiving His Book, they should
remember that it is in His power to crush them below this very mountain.
Because of these multifarious features the mount Ṭūr is a great historical sign which
substantiates this claim and is mentioned after oath. Thus, for this characteristic, it has
been sworn by in Sūrah al-Tīn. I will inshā’Allāh explain there that this oath is sworn
to substantiate the claim of reward and punishment referred to here.
Some people have regarded the word ‫ ﻃ ۡﻮر‬to refer to a mountain in general.2
However, this view is not tenable for various reasons. Firstly, because the Qur’ān
must be interpreted as per the conventional meanings of its words. It is possible that in
the Hebrew and Syriac languages, it has this meaning; however, in Arabic, it is not
commonly and conventionally used in this meaning. It is mentioned several times in
the Qur’ān, and at each instance is used as a proper noun. Secondly, if it is interpreted
to mean a mountain, it will bear no relationship with the muqsam ‘alayh which is
essential; otherwise the oath will be out of place.
3
﴾٢ۙ ﴿ ‫و ﻛ ٰﺘ ٍﺐ ﻣ ۡﺴﻄ ۡﻮ ٍر‬
These words refer to the Torah. An evident indication for this is that it is mentioned
adjacent to the mountain Ṭūr and it is known that it was here that the Almighty gave
ۡ
Moses (sws) this Book. The second indication is the expression ‫ر ٍق ﻣﻨﺸ ۡﻮ ٍر‬. The word ‫ ر ٍق‬is
used for thin parchment which was used for writing in ancient times. It is also evident
from history that initially the Torah was written on clean hides which were folded up in
the form of a scroll and was spread open at the time of recital. In the presence of these
indications, there is no possibility that some other book be implied here. Some people
have interpreted it to mean “record.”4 However, this is out of place because presenting
this as evidence is only useful in the world to come and not in this world.
The relationship of these words is also very evident with the muqsam ‘alayh. Just as
2. See, for example: Ibn Kathir, Tafsir al-Qur’ān al-‘Aẓim, vol. 4, 240. (Translator)
3. And the scripture inscribed.
4. See, for example: al-Zamakhshari, al-Kashshāf, vol. 4, 411. (Translator)
mount Ṭūr is a historical sign of the divine law of retribution, in a similar manner the
Torah is a great historical record which mentions this divine law. Preserved in it are
details of how nations were dealt with by God under this law. A simple reading of this
law will show that this law is in force ever since the times of Adam, and this persistent
pattern shows that it will continue until the time when a day arrives wherein God’s
justice will completely and totally manifest itself. On that day, a person who has done
the slightest evil will face its punishment and a person who has done the slightest
good will be recompensed.
ٰ
The fact that the word ‫ ﻛﺘ ٍﺐ‬is not defined by a definite article is meant to heighten its
grandeur. The reason for this is that before the Qur’ān, it was the Torah which the
Almighty had revealed for the guidance of people and whose basic directives were
given by God to Moses (sws) in written form. Before this, most of the guidance given
by the Prophets to their people was oral in nature. It was with the Torah that writing
down all the teachings of the prophets began. For this reason, it is mentioned here
with great emphasis. I will explain in the exegesis of Sūrah al-Raḥmān and Sūrah al-
‘Alaq the various aspects of conclusively delivering the truth which as a result of this
instruction by the pen have come into being.
ۡ
5
﴾٣ۙ ﴿ ‫ ر ٍق ﻣﻨﺸ ۡﻮ ٍر‬8ۡ 9
The word ‫ ر ٍق‬has been explained above. The fact that this Book is preserved in
spread out pages is meant to convey its conclusive communication of the truth:
nothing is concealed in it; everything is openly available in its spread out sheets and
anyone can read it. He who cannot read it can listen to it being recited. In fact, he has
the right to demand from the bearers of this Book to tell and to read out to him what is
written in this Book.
Here it needs to be kept in mind that the people of Arabia would acknowledge the
superiority of the People of the Book in religious matters. On this basis, the Qur’ān at
many instances has directed them to ask from the People of the Book what they do not
know. Moreover, it is also a fact that the Torah has also recorded the history of
Abraham (sws) and Ishmael (sws) and the people of Arabia also claimed that they had
inherited from these same forefathers the religion they practiced. So there is a subtle
reference in this verse that they can find out from this book whether their forefathers
warned them of the Day of reward and punishment or not.
ۡ
The word ‫ ﻣﻨﺸ ۡﻮ ٍر‬also carries a subtle aspersion on the Jews of the times of the
Prophet (sws). It is mentioned at many instances in the Qur’ān that the Jews would
hide many things mentioned in their scriptures. This malady of concealing the truth
developed in the Jews in their times of decadence. One of the main reasons for its
development was that they did not want people to know of the predictions mentioned
5. On a parchment unrolled.
Verses: 29-49
14
in the Torah regarding the advent of the last Prophet (sws). In these predictions, they
were threatened that if they denied this prophet, they would invite God’s wrath and be
deprived of their position of leadership. By mentioning this word, the Jews are
reminded of the real status of the Torah: it was housed in clean and pure spread out
pages so that people should read it and understand it and so that all of its pages were
always displayed to people; however, because of their wretchedness they concealed
the Torah. It was due to this attitude of theirs that Jesus (sws) addressed them in the
following words: “You had been given a lamp so that you place it at a high place in
your home so that its light spreads in the whole house but you have hidden it under a
cup.” 6
ۡ ۡ
7
﴾٤ۙ ﴿ ‫و ﻟﺒ ۡﻴﺖ ﻟﻤ ۡﻌﻤ ۡﻮر‬
Generally our exegetes have interpreted this expression to refer to a house in
Paradise which to angels has the same status in the heavens as the one given to the
Baytullah on this earth for human beings.8 In my opinion, this view has no bearing on
the meaning of this expression. If there is such a house in Paradise, then what weight
does its evidence carry in favour of the claim which is presented after this oath? Since
our exegetes wrongly think that oaths are always sworn by sacred objects, they try to
look for some sacred element in such objects. However, in this regard, the real thing is
not the sacredness of the objects of oath but the way they bear evidence on a claim. If
reflected thus, one is unable to find such a relationship in this case.
Some people regard this expression to refer to the Baytullāh.9 This view is more
tenable than the first. This is because an oath is sworn on the secure city (VP‫ )ﺑﻠﺪ أﻣ‬in
Sūrah al-Tīn to substantiate reward and punishment and since the Baytullāh is situated
in this secure city, its bearing evidence does carry a meaning. However, the context
rejects this view too. The reason for this is that after this, the lofty roof is sworn by.
Obviously, this cannot refer to the roof of the Baytullāh. It can only refer to the
heavens and our exegetes have also interpreted it thus. If it refers to the heavens, then
swearing by the heavens after swearing by the Baytullāh and then swearing by the
ocean look somewhat unrelated. It does not carry the harmony and accord which exists
between the oaths sworn by the mount Ṭūr and the written book.
ۡ ۡ
In my opinion, the expression ‫ ﻟﺒ ۡﻴﺖ ﻟﻤ ۡﻌﻤ ۡﻮر‬refers to this earth extending over which is
the roof of the sky. Many arguments can be presented in favour of this opinion.
ۡ ۡ
Firstly, in my opinion, the expression ‫ ﻟﺒ ۡﻴﺖ ﻟﻤ ۡﻌﻤ ۡﻮر‬is a very apt metaphor for the earth.
The Qur’ān, at many instances, has called it ‫( ﻣﻬﺎد‬eg. 78:6) and ‫ ر‬D‹ (eg. 27:61) etc.
6. I am unable to locate this quotation in the New Testament. (Translator)

7. And the populated house.
9. See, for example: al-Zamakhshari, al-Kashshāf, vol. 4, 411. (Translator)
Moreover, by referring to the earth as the floor and the sky as the roof, it has very
beautifully called their combination a house.
Secondly, after its mention, a reference to the sky clearly shows that it refers to the
earth. Wherever in the Qur’ān attention is directed to great signs of the Almighty, the
sky and the earth are mentioned together.
Thirdly, at many places, the Qur’ān has directed our attention to the fact that the
various sources and resources the Almighty has made available in this earth bear
witness to the fact that man is not unaccountable for what he does in this world; he is
ۡ
answerable to God. The word ‫ ﻟﻤ ۡﻌﻤ ۡﻮر‬refers to the resources found in the earth and, as a
necessary corollary of these provisions, to the accountability a person will be liable
for after benefiting from these resources.
ۡ ۡ ۡ
Fourthly, in Sūrah al-Dhāriyāt, the previous sūrah, it was said: .VP‫ ﻵﻹ ۡرض ٰ ٰﻳ ٌﺖ ﻟﻠﻤ ۡﻮﻗﻨ‬89 ‫و‬
(٢٠:٥١) (and in the earth and yourselves ۡ also are signs for those who have conviction,
(51:20)) and (٢٢:٥١) .‫ ﻟﺴﻤﺂء رزﻗﻜ ۡﻢ و ﻣﺎ ﺗ ۡﻮﻋﺪ ۡون‬89 ‫( و‬and there is in the heavens your
sustenance also and that too about which you are being threatened with, (51:22)).
While explaining these verses, I have alluded to the signs of the heavens and the earth
which bear witness to the divine law of retribution and punishment. It is precisely on
this premise that evidence is presented here too: only the style is different.
ۡ
For these reasons, in my opinion, the word ‫ ﻟﺒ ۡﻴﺖ‬refers to the earth and its
ۡ
qualification by the attribute ‫ ﻟﻤ ۡﻌﻤﻮۡر‬alludes to the signs and majesties of God relating to
His power, wisdom and providence on the basis of which the Qur’ān at various
instances has substantiated God’s justice and His reward and punishment. I have
explained these signs at appropriate places of this exegesis.
ۡ ۡ
10
﴾٥ۙ ﴿ ‫و ﻟﺴﻘﻒ ﻟﻤ ۡﺮﻓ ۡﻮع‬
After the earth, presented here is the evidence of the sky. The Qur’ān, in support of
its claims, generally puts forth the signs of the sky together with those of the earth.
Readers are advised to look up what I have written in Sūrah al-Dhāriyāt with
ۡ
reference to the following verses and (٢٢:٥١) .‫ ﻟﺴﻤﺂء رزﻗﻜ ۡﻢ و ﻣﺎ ﺗ ۡﻮﻋﺪ ۡون‬89 ‫( و‬and there is in the
heavens your sustenance also and that too about which you are being threatened with,
ۡ
(51:22)) and: (٧:٥١) .‫( و ﻟﺴﻤﺂء ذ ت ﻟﺤﺒﻚ‬and the striped winter clouds bear witness,
(51:7)). It will become evident from this how much role the sky, winds and clouds had
in the destruction of nations which incurred the wrath of God.
The sky is mentioned in the Qur’ān with different attributes keeping in view the
ْ
context and occasion. Here it is called the lofty roof. The word “roof” (‫ )ﺳﻘﻒ‬bears
witness to the providence, graciousness and mercy of God: it is merely His grace that
He has stretched this immense tent above our heads. The word “lofty” (‫ )ﻣﺮﻓﻮع‬alludes
to God’s power, grandeur and greatness: what can be beyond the power of the being
10. And the lofty roof.

Verses: 29-49
16
Who is capable of erecting such a roof. The various aspects through which both these
attributes of God (providence and power) bear witness to the Hereafter and to reward
and punishment have been explained at several places in this exegesis.
ۡ ۡ ۡ
11
﴾٦ۙ ﴿ ‫ ﻟﻤ ۡﺴﺠ ۡﻮر‬DE‫و ﻟﺒ‬
The verb ‫ ﺳﺠﺮ‬means “to become brimful.” The expression ‫ ﺳﺠﺮ ﻟﺮﺟﻞ ﻟﺘﻨ ْﻮر‬means “he
filled the stove with fuel;” the expression ‫ ﺳﺠﺮ ﻟﻤﺎء ﻟﻨ ْﻬﺮ‬means “water became brimful in
the canal.”
After presenting the witness of the heavens and the earth, in this verse the biggest
sign on the earth ie. the oceans are presented as witness. It should be kept in
consideration that at other places in the Qur’ān also (eg. 55:10-24) after the signs of the
heavens and the earth are alluded to the signs of the oceans are referred to. A reflection
on these verses would reveal that man cannot count the signs of God’s singularity,
power, providence and retribution found in the oceans. I have elucidated these signs at
several instances in this exegesis. These discussions need to be looked up. Some
important aspects will inshā’Allāh be discussed in the exegesis of Sūrah al-Raḥmān.
Here with respect to the central theme of the sūrah and the complement of oath, it
should remain in consideration that the threatened torment after the oaths can
historically be seen in the account of Noah’s nation as well as in the fate of the
Pharaoh. Both these nations were inflicted by an oceanic calamity the details of which
are found both in the Torah and in the Qur’ān.
ٌ
12
﴾٨ۙ ﴿ ‫﴾ ﻣﺎ ﻟ "ﻪ ﻣ ۡﻦ د ﻓ ٍﻊ‬٧ۙ ﴿ ‫ن ﻋﺬ ب رﺑﻚ ﻟﻮ ﻗﻊ‬
These verses state the real claim after the oaths above, and it is this claim which
forms the central theme of the sūrah as well. In the previous sūrah, this very claim
ٌ ٌ
was stated in slightly different words: (٦-٥ :٥١) .‫و ن ﻟﺪ ۡﻳﻦ ﻟﻮ ﻗﻊ‬.‫( ﻧﻤﺎ ﺗ ۡﻮﻋﺪ ۡون ﻟﺼﺎدق‬indeed,
the punishment you are being threatened with is true and indeed reward and
punishment shall certainly take place, (51:5-6)). The only difference is that in this
ٌ
sūrah the aspect of punishment is more prominent. While explaining ‫ ﻧﻤﺎ ﺗ ۡﻮﻋﺪ ۡون ﻟﺼﺎدق‬in
the previous sūrah, I had written that it refers to that punishment which the prophets
of God warned of and that will be meted out both in this world and in the next. In this
sūrah, the thing which was implicitly alluded to in the previous sūrah is elaborated
upon. Elaborating upon what is stated in a concise manner first or explicitly
mentioning something after its implicit mention is a very common style of the Qur’ān.
Examples can be seen in the previous sūrahs.
11. And the overflowing seas bear witness.

12. That indeed, the punishment of your Lord is certain to come. No one shall be able to
avert it.
While elucidating the oaths mentioned in this sūrah, I have explained how they bear
witness to the claim the verses under discussion mention. Repetition is not needed. It
is while referring to this evidence that the Prophet (sws) is addressed and told that the
punishment with which he is threatening the Quraysh and which they are making fun
of is bound to come; no one will be able to ward it off: neither will their own power
and community be able to avert it nor will their alleged deities be able to save them;
neither will any one bail them out in this world nor in the next. The Quraysh are urged
to take heed from the signs mentioned in the earlier verses and told that all of them are
enough to substantiate the claim. Thus what was given to Moses (sws) on mount Ṭūr,
what is written in the scriptures of the Torah, the signs with which this earth is replete,
the multifarious manifestations of God’s power to which the blue sky bears witness
and the signs which can be observed in the oceans all are sufficient to substantiate this
claim. No other sign is required. If these are not able to open their eyes, nothing else
will for even if they see a portion of the sky falling on to them, they will dance with
glee thinking this torment to be rain-laden clouds. So much so, this calamity will
destroy them and they will still not profess faith.
ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ٌ ۡ ًۡ ۡ ۡ ًۡ
13
﴾١٢ۘ ﴿ ‫ض ﻳﻠﻌﺒ ۡﻮن‬ ۡ ۡ
ٍ ‫ ﺧﻮ‬89 ‫﴾ ﻟﺬﻳﻦ ﻫﻢ‬١١ۙ ﴿ VP‫ ٍﺬ ﻟﻠﻤﻜﺬﺑ‬T‫﴾ﻓﻮﻳﻞ ﻳﻮﻣ‬١٠Q ﴿ OP‫ ﻟﺠﺒﺎل ﺳ‬OP‫﴾و ﺗﺴ‬٩ۙ ﴿ ‫ﻳﻮم ﺗﻤﻮر ﻟﺴﻤﺂء ﻣﻮر‬
This is a portrayal of the punishment: the sky which appears so stable, steady and
strong in this world will start to reel and shake. The word ‫ ﻣ ْﻮر‬means “to move here and
there uneasily and restlessly”. In other words, one portion of the sky will move in one
direction and the other in another one. Similarly, the mountains which are well
grounded in their places will be uprooted and move uncontrollably. The implication is
that when on that day this will be the condition of the sky and the mountains, what will
happen to man? On that day, what use will anyone’s power or community, castles and
trenches be for him! Here it should be kept in mind that whenever the Quraysh were
informed of an upheaval which would take place on the Day of Judgement, they would
mockingly ask the Prophet (sws) about what would happen to the mountains; would
they too be shattered? At another place, the Qur’ān has answered this question by asking
the Prophet (sws) to inform them that his Lord will crush these mountains to pieces.
ۡ ۡ
The words VP‫ ٍﺬ ﻟﻠﻤﻜﺬﺑ‬T‫ ﻓﻮ ۡﻳ ٌﻞ ﻳ ۡﻮﻣ‬mean that on that
ۡ Day death and perdition will be for
those who are denying it today. The words ‫ض ﻳﻠﻌﺒ ۡﻮن‬ ۡ‫ ﺧﻮ‬8ۡ 9 ‫ ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ‬mention a characteristic
ٍ
of these disbelievers which has brought the whole discourse in accordance with the
situation. It thus becomes evident that it refers to the arrogant people among the
Quraysh who were trying to tease and harass the Prophet (sws) and to render
ineffective his warnings through their babble. Verses 29-46 ahead mentions the
details.
13. Remember the Day when the sky will totter and reel, and the mountains will fly hither and
thither. Therefore, woe, on that Day, be to the deniers, who, toying around, engage in pleasantries.
Verses: 29-49
18
The word ‫ض‬ ْ

ٍ ‫ ﺧﻮ‬means “to enter into something.” The expression ‫ ﺧﺎض ﻟﻤﺎء‬means “he
entered the water.” From this has originated the idiom ‫ ﻟﺤﺪﻳﺚ‬89 ‫ وﺧﺎض ﻟﻘﻮم‬. In general, this
idiom means to argue and chatter to support an evil and defy a truth. It has occurred in
ۡ
the Qur’an in this meaning at various instances. For example: (٦٩:٩ٰ ) . ‫ﺎﻟﺬ ۡي ﺧ ۡﺎﺿ ۡﻮ‬v ‫و ﺧﻀﺘ ۡﻢ‬
(and like them, you have engaged in idle talk, (9:69)) and ‫` ﻳ ٰﻠﻘ ۡﻮ ﻳ ۡﻮﻣﻬﻢ‬a‫ﻓﺬ ۡرﻫ ۡﻢ ﻳﺨ ۡﻮﺿ ۡﻮ و ﻳﻠﻌﺒ ۡﻮ ﺣ‬
(٨٣:٤٢).‫( ﻟﺬ ۡي ﻳ ۡﻮﻋﺪ ۡون‬so, let them indulge in idle talk and babbling until they face that day
of theirs which they are being threatened with, (42:83)).
In spite of being convinced of something, opposing it by trying to fabricate arguments
against it is a form of playful attitude with one’s own intellect as well as that of one’s
followers. For this reason, the Qur’ān has called this attitude ‫( ﻟﻌ ٌﺐ‬play). This attitude of
making fun is dangerous in all circumstances; however, it becomes dangerous to the
ultimate degree if eternal loss can be its result.
The details of this ‫ض‬ ْ
ٍ ‫ ﺧﻮ‬are coming up in the succeeding verses. They refer to the
statements of the addressees which they utter against their conscience merely to undo
the effect of the words of the Qur’ān and of the Prophet (sws) on the hearts of the
people. For example, some of them would call him a soothsayer, some a poet, some a
fabricator and some a bragger. Similarly, some others would claim that they too could
present the discourse he was presenting. In short, to tease the Prophet (sws), each
person would say anything that came to his mind. This opposing of the truth in this
manner was mere entertainment to them. No one was bothered to think that this
amusement could lead him and his people to eternal Hell.
ۡ ٰ ١٣Q ﴿ ‫ ﻧﺎر ﺟﻬﻨﻢ د ًﻋﺎ‬8ٰ_ ‫ﻳ ۡﻮم ﻳﺪﻋ ۡﻮن‬
14
﴾١٤﴿ ‫ ۡ` ﻛﻨﺘ ۡﻢ ﺑﻬﺎ ﺗﻜﺬﺑ ۡﻮن‬a‫﴾ﻫﺬه ﻟﻨﺎر ﻟ‬
Mentioned in these versesً are the calamities which such mischievous people will
face on that Day. The verb ‫ دع‬means to push someone with full force and hatred, and
ً
later the word ‫ دﻋﺎ‬further emphasizes it. The implication is that today these people are
busy in their pranks, but on that Day they will be forcefully shoved towards Hell, and
it will be said to them that this was the Hell they would make fun of and reject in the
previous world.
ۡ ۤ ۡ
15
﴾١٥ۚ ﴿ ‫ ۡون‬Dd‫ ٰﻫﺬ ۡم ﻧﺘ ۡﻢ ﻵﻹ ﺗ ۡﺒ‬Dٌ E‫ﻓﺴ‬
They are addressed and told that when in the previous world the messenger of God
would warn them of Hell, they would regard these warnings of the Qur’an to be a
magic of words in order to make themselves and their masses indifferent to it. Now,
they should speak up whether this is a magical spell woven by words or is it a reality.
However, just as in the previous world they were blind to it, today also they are not
14. The Day when they shall be shoved and driven towards Hell: This is the Fire you had been
denying.
15. Is this magic or are you blind?
being able to see it.
16 ۡ ٌ ‫ ﺳﻮ‬l ‫ ۡو‬Om‫ ۡۤو ۡو ﻵﻹ ﺗ ۡﺼ‬Om‫ﺎﺻ‬

﴾١٦﴿ ‫ ۡﻌﻤﻠﻮۡن‬h ‫ ﻧﻤﺎ ﺗ ۡﺠﺰ ۡون ﻣﺎ ﻛﻨﺘ ۡﻢ‬j ‫آء ﻋﻠ ۡﻴﻜ ۡﻢ‬ ۡ ‫ۡﺻﻠ ۡﻮﻫﺎ ﻓ‬
A divine declaration will bid them to enter Hell; there is no escape for them now.
Whether they show patience or start shouting, both will be of no use to them: neither
will patience save them nor shouts be able to provide relief to them. The words ‫ﻧﻤﺎ‬
ۡ
‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ﺗ ۡﺠﺰ ۡون ﻣﺎ ﻛﻨﺘ ۡﻢ‬say that whatever they will be facing will be because of their own
misdeeds. Had they been a target of an injustice and implored as a result, they should
have expected their imploring to be answered; however, when their own misdeeds are
shown to them, against what will they implore and from whom will they expect to
receive an answer?
ۡ
The words ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ﻧﻤﺎ ﺗ ۡﺠﺰ ۡون ﻣﺎ ﻛﻨﺘ ۡﻢ‬do not mean that all the deeds they did in the previous
life will be shown to them in their exact form; it refers to their consequences. Whatever
deed a person does in this world, whether good or bad, takes a special form before the
Almighty with regard to its effects and consequences, and it is in this form that it will
be shown to its doer. Though it will have a different form than the one it had when it
was done in the previous world but since it will be the harvest of the crop they had
sown, the words express the fact that they are receiving the return for what they had
done in the previous world.
ٰ ۡ ۡ
17
﴾١٧ۙ ﴿ ‫ﻌ ۡﻴ ٍﻢ‬o ‫ ﺟﻨ ٍﺖ و‬8ۡ 9 VP‫ن ﻟﻤﺘﻘ‬
In order to bring out the severity of punishment which will be inflicted on the
ۡ ْ
deniers (VP‫)ﻣﻜﺬﺑ‬, the reward given to the righteous (VP‫ )ﻣﺘﻘ‬is mentioned here. The style
ْ
of contrast adopted here shows that by the righteous (VP‫ )ﻣﺘﻘ‬those people are referred
to who instead of making fun of the warnings of the Prophet (sws) carefully listened
to them, reflected on them and held them very dear. Such righteous indeed will dwell
in gardens and in bliss.
ۡ ٰ ٰ ۤ ۡ ٰ
18
﴾١٨﴿ ‫ و وﻗﻬ ۡﻢ رﺑﻬ ۡﻢ ﻋﺬ ب ﻟﺠﺤ ۡﻴﻢ‬l ‫ ﺑﻤﺎ ٰ ﺗﻬ ۡﻢ رﺑﻬ ۡﻢ‬VP‫ﻓﻜﻬ‬
Coming up are the details of how the righteous will enjoy the gardens and bliss they
ٰ ۤ
will be blessed with. The vagueness found in ‫ ﺑﻤﺎ ٰ ﺗﻬ ۡﻢ‬bears witness to enhanced
majesty: no one can imagine today what their Lord will grant them. Its extent can only
be imagined when it will actually be received and only by those who are its recipients.
16 Enter into it. Whether you bear it or not, it is alike for you. You are being rewarded with
what you were doing.
17. Indeed, the righteous shall be in gardens and bliss.
18. Enjoying what their Lord would have granted them and enjoying the fact that their Lord
has preserved them from the torment of Hell-fire.
Verses: 29-49
20
ٰ ٰ ۤ
In my opinion, the words ‫ و وﻗﻬ ۡﻢ رﺑﻬ ۡﻢ‬are conjugated with ‫ﺑﻤﺎ ٰ ﺗﻬ ۡﻢ رﺑﻬ ۡﻢ‬. They will enjoy the
overwhelming favours of their Lord and will be particularly happy that God by His
ۡ ٰ
grace saved them from the torment of Hell. The word VP‫ ﻓﻜﻬ‬itself encompasses the
meaning of joy and acknowledging favour; hence a separate word is not required for
this meaning. It is evident from this verse that on the Day of Judgement the righteous
will regard God’s greatest favour to be saved from the Hell these rejecters are making
fun of today. Every inch of their being will be grateful for ٰ this.ۡ Further
ۡ ahead in this
ٰ ۡ ۤ ۤ
sūrah, this subject is discussed thus: .‫ﻓﻤﻦ ﷲ*) ﻋﻠ ۡﻴﻨﺎ و وﻗˆﻨﺎ ﻋﺬ ب ﻟﺴﻤ ۡﻮم‬.VP‫ ﻫﻠﻨﺎ ﻣﺸﻔﻘ‬8ۡ 9 ‫ﻗﺎﻟ ۡﻮ ﻧﺎ ﻛﻨﺎ ﻗ ۡﺒﻞ‬
(٢٧-٢٦) (They will say: “Before this, we remained fearful about our families. So, the
Almighty has been gracious to us and has delivered us from the agony of the
punishment of Hell,” (26-27)).
ۡ ۢٓ ۡ
19
﴾١٩ۙ ﴿ ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ًﺎ ﺑﻤﺎ ﻛﻨﺘ ۡﻢ‬r‫ﺑ ۡﻮ ﻫﻨ ۡﻴـ‬Du ‫ﻠ ۡﻮ و‬v
These people will be delivered glad tidings from their Lord that as a reward for their
deeds, they can eat and drink to their heart’s content. Neither will this harm them in
any way nor will these favours decrease in the least, nor will they have to bear any
grief for them.
The word ‫ ﻫﻨﻴﺊ‬is an adjective of the order of ‫ﻓﻌﻴﻞ‬. It means something which is very
suitable. Here, as an adjective, it qualifies a suppressed verbal noun. The actual
ً ً ْ ْ
sentence would be: ‫ ًﺑﺎ ﻫﻨﻴﺌﺎ‬Dْ u ‫ﻶﻹ و‬v‫ﺑ ْﻮ أ‬Du ‫ﻠ ْﻮ و‬v. Some people regard it to be an accusative of
state (‫)ﺣﺎل‬. However, this view is against grammatical principles.
ۡ ٰ ۡ
20
﴾٢٠﴿ Vٍ P‫ و زو ۡﺟﻨﻬ ۡﻢ ﺑﺤ ۡﻮ ٍر ﻋ‬l ‫ ٍر ﻣ ۡﺼﻔ ۡﻮﻓ ٍﺔ‬Dw 8ٰx‫ ﻋ‬VPT‫ﻣﺘﻜ‬
ۡ ۡ ٰ
The word VPT‫ ﻣﺘﻜ‬is actually an explanation of VP‫ ﻓﻜﻬ‬mentioned in verse eighteen.
Verse nineteen is a parenthetical sentence. The implied meaning is that the righteous
will be enjoying the favours of their Lord while sitting on thrones arranged in
consecutive rows. Being arranged thus is a depiction of perfect decoration of their
seats. Implied also is the fact that they will be mutually very dear to and frank with
one another. For this reason, they will sit facing each other. At other instances, the
ْ ًً
word VP‫ ﻣﺘﻘﺎ ٍﺑ ٍﻠ‬is used to convey this meaning.
A person’s enjoyment is incomplete without his wife and children. For this reason,
the Almighty will bless the believers with this favour. The words used for this give us
only a broad idea of these favours. Their reality and form are only known to God. It
will become evident to us only in the Hereafter.
19. Eat and drink with relish as reward for the deeds you have done.
20. They will be reclining on thrones arranged in rows and We would have wed them with large
eyed houris.
ۡ ۢr ٰ ۤ ۡ ۡ ۡ ۡ
21
﴾٢١﴿Vٌ P‫ﻞ ۡﻣﺮ ًي ﺑﻤﺎﻛﺴﺐ رﻫ‬vj‫ﺎن ﻟﺤﻘﻨﺎﺑﻬ ۡﻢذرﻳﺘﻬ ۡﻢوﻣﺎ ﻟ ۡﺘﻨﻬ ۡﻢ ﻣ ۡﻦﻋﻤﻠﻬ ۡﻢﻣ ۡﻦ~`ۡ ٍء‬ ۡ ٰ
ٍ ‫و ﻟﺬ ۡﻳﻦ ﻣﻨ ۡﻮ و ﺗﺒﻌﺘﻬ ۡﻢ ذرﻳﺘﻬﻢﺑﺎﻳﻤ‬
Among the many things which the Almighty will grant the believers in Paradise to
perfect these favours is the news that those among their children who followed their
parents in faith will be united with them there even though they might not be entitled to
this with respect to their faith
ٰ ۡ ۤ and deeds. For this union, the principle stated in this
verse is: :‫ و ﻣﺎ ﻟﺘﻨﻬ ۡﻢ ﻣ ۡﻦ ﻋﻤﻠﻬ ۡﻢ ﻣ ۡﻦ ~`ۡ ٍء‬Children having a lower level of faith will be upgraded
to the status of the parents without reducing the latter’s status. In other words, the
parents will remain on the status to which they were entitled because of their faith and
deeds; the Almighty out of His grace will raise the status of their children.
ۡ
The word ‫ﺎن‬ ٍ ‫ ۡﻳﻤ‬in ‫ﺎن‬ ٍ ‫ و ﺗﺒﻌﺘﻬ ۡﻢ ذرﻳﺘﻬ ۡﻢ ﺑﺎ ۡﻳﻤ‬shows that this concession is reserved only for
those children who followed their parents in professing faith. If they are devoid of
faith, they will not be entitled to this concession even though they may vehemently
claim to have followed the parents.
Since the word ‫ﺎن‬ ٍ ‫( ۡﻳﻤ‬faith) occurs as an undefined noun, it is evident that it has
levels. If children occupy a level in Paradise reserved for the very lowest in faith, even
then they will be entitledۢ r to this concession.
ٌۡ
The words VP‫ﻞ ۡﻣﺮ ًي ﺑﻤﺎ ﻛﺴﺐ رﻫ‬v express God’s principle of salvation: each person will
be judged on his deeds. It is only his deeds that will salvage or destroy him. A person
devoid of faith and good deeds will not enter Paradise by merely having an outward
relationship with virtue. The Almighty will bless only those who are worthy of being
blessed on the basis of their faith and deeds. Concealed in these words is a warning to
both the Jews and the Idolaters of Arabia. They totally disfigured the religion of
Abraham (sws) and Ishmael (sws) but still dreamt of attaining a high status in
Paradise merely due to being their descendents.
Here a question may arise in someone’s mind: if the real standard on the basis of
which a person shall be saved in the Hereafter relates to his deeds, then how can
children be elevated to a higher status belonging to their parents? The answer to this
question is that this matter relates to God’s graciousness which He has reservedۢ r for the
ۡ
faithful. It does not negate the principle mentioned in the verse Vٌ P‫ﻞ ۡﻣﺮ ًي ﺑﻤﺎ ﻛﺴﺐ رﻫ‬v.
Indeed a person will not be salvaged in the Hereafter without faith and good deeds;
however, this does not necessitate that God will not elevate the faithful. Both are
separate issues and there is no contradiction between them.
The reverse can also be deduced from this verse: parents having faith and occupying
a lower status in Paradise will be elevated to the status of their children entitled to a
higher status to complete their joy even though the parents may not be entitled to this
higher status on the basis of the extent of their faith and deeds. The reason for this
21. And those who had accepted faith, and their children had followed them in their faith,
We shall unite their children with them and not diminish the reward of their deeds.
Verses: 29-49
22
deduction is that the affection found between parents and children is the same found
between children and parents.
Here the occasion and context of the glad tidings also need consideration. If a
person has true faith, the greatest worry which occupies his mind regarding his
children is that the Almighty save them from the horrors of the Hereafter and protect
them from the calamity of Hell. The desire that children attain worldly success if it
arises in their minds is secondary in nature. Thus in the prayers made by the Prophets
and the righteous for their children, success in the Hereafter is mentioned in
preference and in fact regarded as the real thing. Same was the case with people who
had embraced faith in the times of the Prophet (sws). When their hearts were lit up
with the radiance of faith, their greatest concern about their children was not regarding
their worldly future but regarding theirۡ future in the Hereafter. This concern is evident
ۡ ۡ ۤ ۤ
from verse 26 of this very sūrah: VP‫ ﻫﻠﻨﺎ ﻣﺸﻔﻘ‬8ۡ 9 ‫( إ ﻗﺎﻟ ۡﻮ ﻧﺎ ﻛﻨﺎ ﻗ ۡﺒﻞ‬before this, we remained
fearful about our families). I will insha’Allāh explain in this verse that the concern
referred to in the verse relates to the fact that a goat of the herd they were made a
shepherd of by the Almighty should not be devoured by a wolf and in fact just as the
Almighty took them out from the darkness of the age of ignorance and guided them
onto the straight path, on a similar basis, their children are also blessed with faith so
that they do not face the horrors of Hell. It is to assure these faithful people of His that
the Almighty gave glad tidings that though the principle that no one will be salvaged
on the Day of Judgement without faith and righteous deeds is strict, yet the Almighty
will be further gracious to them: If their children followed them and even if they had a
lower status with regard to their faith, the Almighty will reunite their children with
them and for this union, He will not reduce their status; on the contrary, He will
elevate the status of their children.
This verse guides us to the fact that each person should try to guide his close ones to
the path of faith as much as possible. Without faith, no will succeed in the Hereafter
even though he may be the progeny of a prophet or messenger of God. However, if
the offspring of someone followed the path of faith and even if this faith was of the
lowest level, they will be able to join their parents who occupied a higher status in
Paradise due to their faith.
ۡ ٰ
22
﴾٢٢﴿ ‫ﻔﺎ•ﻬ ٍﺔ و ﻟ ۡﺤ ٍﻢ ﻣﻤﺎ ﻳﺸﺘﻬﻮۡن‬€ ‫و ۡﻣﺪ ۡدﻧﻬ ۡﻢ‬
The verse implies that just as the Almighty will join together their children with
them in Paradise, similarly, He will provide even more of their cherished fruits and
meat to them. The word ‫ ْﻣﺪ ْدﻧﺎ‬is pointing to the fact that with the increase in number,
their provisions and sustenance will also increase.
The two words ‫ ﻓﺎ•ﻬﺔ‬and ‫ ﻟ ْﺤﻢ‬combine in them all the favours related to edibles whether
22. Each individual shall be in pledge for his deeds.
they relate to basic nourishment or to added nourishment.

ۡ ۡ ۡ
23
﴾٢٣﴿ ‫ﺎ ًﺳﺎ ﻵﻹ ﻟﻐ ٌﻮ ﻓ ۡﻴﻬﺎ و ﻵﻹ ﺗﺎﺛ ۡﻴ ٌﻢ‬v ‫ﻳﺘﻨﺎزﻋ ۡﻮن ﻓ ۡﻴﻬﺎ‬
Mentioned in this verse are the bliss and delight which the People of Paradise will
enjoy: cups of wine will be exchanged between them. The expression ‫ ﻓ ْﻴﻬﺎ ﺗﻨﺎزﻋ ْﻮ‬means
‫ﻌﺎﻃ ْﻮﻫﺎ‬h (they will mutually extend cups of wine towards one another).ْ Snatching and
grabbing is not an essential part of this word’s meaning. The word ‫ﺄ ٌس‬v is spoken both
for a utensil and what a utensil holds in itself; in other words, it comes for both wine
and cups of wine. ۡ ۡ
The words ‫ ﻵﻹ ﻟﻐ ٌﻮ ﻓ ۡﻴﻬﺎ و ﻵﻹ ﺗﺎﺛ ۡﻴ ٌﻢ‬imply that this wine will be free of the evil effects which
are part and parcel of the wine of this world. After consuming it, a person will neither ْ
indulge in useless babble nor blame another person of some sin. The word ‫أﺛﻤﻪ ﺗﺎﺛ ْﻴﻤﺎ‬
would mean “he blamed him of a sin.” Among the evils of the wines of this world is
that after being inebriated with it, a person starts insulting and blaming his adversaries
and their daughters and daughters-in-law. In the age of jāhiliyyah, a number of family
feuds would arise as a result of this. At another instance, the Qur’ān has referred to this
evil by saying that through it Satan incites animosity and hatred among people. On the
other hand, the wine of Paradise will spread the fragrance of love ۡ and affection. Thus
ً ۡ
the words in Sūrah a-Wāqi‘ah are: (٢٦-٢٥ :٥٦).‫ ﻵﻹ ﻗ ۡﻴﻶﻹ ﺳ ٰﻠ ًﻤﺎ ﺳ ٰﻠ ًﻤﺎ‬.‫ﻵﻹ ﻳ ۡﺴﻤﻌ ۡﻮن ﻓ ۡﻴﻬﺎ ﻟﻐ ًﻮ و ﻵﻹ ﺗﺎﺛ ۡﻴ ًﻤﺎ‬
(there they shall hear no idle talk, no sinful speech. Only greetings and congratulations
everywhere, (56:25-26)).
ۡ ٌ ‫و ﻳﻄ ۡﻮف ﻋﻠ ۡﻴﻬ ۡﻢ ﻏ ۡﻠﻤ‬
24
﴾٢٤﴿ ‫ﺎﻧﻬ ۡﻢ ﻟ ۡﺆﻟ ٌﺆ ﻣﻜﻨ ۡﻮ ٌن‬v ‫ﺎن ﻟﻬ ۡﻢ‬
Young boys will be present to serve them and to carry out their wishes all the time.
Their purity and beauty will make them appear like pearls which were preserved ۡ ٌ inۡ
shells and have come out to serve them. The people of Arabia use the simile ‫ﻟﺆﻟﺆ ﻣﻜﻨ ۡﻮ ٌن‬
to depict the ultimate elegance and finesse of something. The style of the Qur’ān
shows that the Almighty will create these young boys for this purpose. Some people
hold a different view; however, there is no argument to support their view. Hence,
there is no need to criticize it.
ۡ ٰ ۡ ۡ ۡ
25
﴾٢٥﴿ ‫ﺾ ﻳﺘﺴﺂءﻟ ۡﻮن‬
ٍ ‫ﻌ‬€ 8x‫ﻌﻀﻬﻢ ﻋ‬€ ‫و ﻗﺒﻞ‬
After being united in Paradise, just as the passengers of a long and arduous journey
23. And We shall continue to provide them the fruits and meat they like. Such cups shall pass
between them which will be free from sin and idle talk.
24. And there shall wait upon them young boys like pearls preserved.
25. They will turn towards one another asking about each other.
Verses: 29-49
24
inquire after one another, in a similar manner, the dwellers of Paradise will anxiously
turn to each another and inquire what happened. They will ask each other how the
journey was, how many gruelling inclines they had to climb, how they reached their
destination and how they found their family united with them.
ۡ ۡ ۤ
26
﴾٢٦﴿ VP‫ۤ ۡﻫﻠﻨﺎ ﻣﺸﻔﻘ‬8ۡ 9 ‫ﻗﺎﻟ ۡﻮ ﻧﺎ ﻛﻨﺎ ﻗ ۡﺒﻞ‬
Those who answer will say that before this, in the previous world, they remained
anxious for their family and were concerned about their fate in the same manner they
were concerned about their own fate. They will express that they were never overcome
with pride at the status of their family and tribe and did not think that whatever they
were blessed with in that world was their right by birth by virtue of belonging to a
specific tribe, and that no one could snatch it away from them. They will go on to say
that they always kept the Hereafter in consideration and continued to pray to the
Almighty that He raise them in the Hereafter as the leaders of the righteous and not as
leaders of the defiant. They will further say that they always impressed upon their
children to adhere to the prayer, pay zakāh and remain fearful of God and to live and die
while practicing the true religion.
ٰ ٰ
27
﴾٢٧﴿ ‫ﻓﻤﻦ ﷲ*) ﻋﻠ ۡﻴﻨﺎ و وﻗˆﻨﺎ ﻋﺬ ب ﻟﺴﻤ ۡﻮم‬
These words are a continuation of their speech: they will affirm that as a reward for
remaining fearful and anxious, the Almighty looked upon them with favour and united
their children with them in Paradise and protected them from the scorching winds of
Hell. The word ‫ ﻟﺴﻤ ْﻮم‬refers to “hot wind and the flame of fire.” This style of speech is an
ultimate expression of God’s favours and blessings. The implied meaning is that God
will even keep them away from hot winds not to speak of Hell.
ۡ
28
﴾٢٨﴿ ‫ ﻟﺮﺣ ۡﻴﻢ‬Om‫ ﻧ "ﻪ ﻫﻮ ﻟ‬j ‫ﻧﺎ ﻛﻨﺎ ﻣ ۡﻦ ﻗ ۡﺒﻞ ﻧ ۡﺪﻋ ۡﻮه‬
ۡ ۡ ۡ ۤ ۤ
This verse is connected to verse 26 earlier: VP‫ۡ ﻫﻠﻨﺎ ﻣﺸﻔﻘ‬89 ‫ﻗﺎﻟ ۡﻮ ﻧﺎ ﻛﻨﺎ ﻗ ۡﺒﻞ‬. The implied
meaning being that these people on the one hand remained among their families while
remaining fearful for them and on the other beseeched God alone whether in the state
of fear or hope or expectancy. Except Him, they neither invoked anyone nor
associated partners with Him. The contents of verse 28 should have been placed after
verse 26 above; however, to immediately express the favours and blessings of God,
26. Saying: Before this, we remained fearful about our families.

27. So, the Almighty has been gracious to us and has delivered us from the agony of the
punishment of Hell.
28. We used to invoke only Him before. Indeed, He is the keeper of His promises, Ever-
Merciful.
verse 27 was juxtaposed in between. The eloquence in deferring the words of verse 28
is that the real factor for the success of a person in the Hereafter is the belief of
tawḥīd. A person who protected it will be worthy of God’s favours and a person who
distorted will doom himself. The dwellers of Paradise will express the fact that they
were firmly grounded in their belief and for this reason, the Almighty looked upon
them with favour.
ۡ
The words ‫ ﻟﺮﺣ ۡﻴﻢ‬Om‫ ﻧ "ﻪ ﻫﻮ ﻟ‬will be spoken by them to express their utter gratefulness at
being blessed with such favours: the Almighty is true to His promises and very merciful
for not only has He fulfilled all the promises He made to His people, He has blessed
them with even more favours. I have already presented my research on the word ‫ ﺑﺮ‬at a
relevant place of this tafsīr. When this word is used as an adjective for the Almighty, it
means that He will fulfil all the promises He made to His creatures. Veracity and loyalty
form the spirit of this word. The word ‫ رﺣ ْﻴﻢ‬qualifies the fact that He not only fulfils
promises, He forgives the mistakes of people and blesses them with further favours.
Section II: (Verses 29-49)

In the succeeding verses, the Prophet (sws) is encouraged: He is told that he should
keep reminding people through the Qur’ān while disregarding their nonsensical talk;
people who are adamant in denying him are only inviting their own doom. In this
regard, in order to silence the objections of the Prophet’s adversaries, answers are also
given to which the word ‫ ﺧﻮْض‬has referred to in the previous section. These babbles are
called an intrigue by the Qur’ān, and the Prophet (sws) is assured that they will not be
able to harm in any way the call to the true faith; in fact, this stratagem will go against
them. At the end, the Prophet (sws) is assured that the greatest of miracles will not be
able to convince them. They will only be convinced on the Day of Judgement. At that
time, their helplessness will become evident to them from every aspect. So the
Prophet (sws) should wait for the decision of His Lord with patience and to acquire
this patience as much as he can he should glorify Him as much as possible.
In the light of this background, readers may now proceed to read these verses.
ۡ ٌ ‫﴾ ۡم •ﻘ ۡﻮﻟ ۡﻮن ﺷ‬٢٩Q ﴿ ‫ ﻓﻤﺎ ۤ ﻧۡﺖ ﺑﻨ ۡﻌﻤﺖ رﺑﻚ ﺑ–ﺎﻫﻦ و ﻵﻹ ﻣ ۡﺠﻨ ۡﻮ ٍن‬Dۡ —‫ﻓﺬ‬
8ۡ ž‫﴾ ﻗ ۡﻞ ﺗﺮﺑﺼ ۡﻮ ﻓﺎ‬٣٠﴿ ‫ﺑﺺ ﺑ ٖﻪ ر ۡﻳﺐ ﻟﻤﻨ ۡﻮن‬Oš‫ ﻧ‬D›‫ﺎ‬ ٍ
ۡ " ۤ ٰ ۡ ۡ ۡ ۡ ۡ
ۡ ۡ ۡ ۡ ۡ
﴾٣٣ۚ ﴿ ‫ ﺑﻞ ﻵﻹ ﻳﺆﻣﻨﻮن‬l ‫ﻘﻮﻟﻪ‬h ‫﴾ م •ﻘﻮﻟﻮن‬٣٢ۚ ﴿ ‫﴾ ۡم ﺗﺎﻣﺮﻫﻢ ﺣﻶﻹﻣﻬﻢ ﺑﻬﺬ م ﻫﻢ ﻗﻮم ﻃﺎﻏﻮن‬٣١Q ﴿ VP‫ﺑﺼ‬Oš‫ﻣﻌﻜ ۡﻢ ﻣﻦ ﻟﻤ‬
ۡ ٌ ۡ ۡ ۡ ۡ
ٰۡ ۡ ۡ ۡ ۡ ۡ
l ‫﴾ ۡم ﺧﻠﻘﻮ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬٣٥Q ﴿ ‫ ~ ۡ` ٍء ۡم ﻫﻢ ﻟﺨﻠﻘ ۡﻮن‬OP‫﴾ ۡم ﺧﻠﻘ ۡﻮ ﻣ ۡﻦ ﻏ‬٣٤Q ﴿ VP‫ﺎﻧ ۡﻮ ٰﺻﺪﻗ‬v ‫ﻓﻠﻴﺎﺗ ۡﻮ ﺑﺤﺪ ۡﻳ ٍﺚ ﻣﺜﻠ ٖﻪۤ ۡن‬
ۡ ۡ ۡ ۡ
‫ ﻓﻠﻴﺎت ﻣ ۡﺴﺘﻤﻌﻬ ۡﻢ‬l ‫﴾ ۡم ﻟﻬ ۡﻢ ﺳﻠ ٌﻢ ﻳ ۡﺴﺘﻤﻌ ۡﻮن ﻓ ۡﻴﻪ‬٣٧Q ﴿ ‫ﻦ رﺑﻚ ۡم ﻫﻢ ﻟﻤ ۜﺼ ۡﻴ¡ ۡون‬£‫آ‬¤¥ ‫﴾ ۡم ﻋﻨﺪﻫ ۡﻢ‬٣٦Q ﴿ ‫ﺑ ۡﻞ ﻵﻹ ﻳ ۡﻮﻗﻨ ۡﻮن‬
Verses: 29-49
26
ۡ ۡ ۡ ۡ ۡ ٰ ۡ ۡ ۡ
‫﴾ ۡم ﻋﻨﺪﻫﻢ ﻟﻐ ۡﻴﺐ‬٤٠Q ﴿ ‫ﻠﻬ ۡﻢ ۡﺟ ًﺮ ﻓﻬ ۡﻢ ﻣ ۡﻦ ﻣﻐﺮ ٍم ﻣﺜﻘﻠ ۡﻮن‬r‫﴾ ۡم ﺗ ۡﺴـ‬٣٩Q ﴿ ‫﴾ ۡم ﻟﻪ ﻟﺒﻨﺖ و ﻟﻜﻢ ﻟﺒﻨ ۡﻮن‬٣٨Q ﴿ Vٍ P‫ﺑﺴﻠ ٰﻄ ٍﻦ ﻣﺒ‬
ۡ ٰ ٰ ۡ ۡ ۡ
‫﴾ و‬٤٣﴿ ‫• ۡﻮن‬D§‫ﺳ ۡﺒ ٰﺤﻦ ﷲ*) ﻋﻤﺎﻳ‬j )*‫ ﷲ‬OP‫﴾ ۡم ﻟﻬ ۡﻢ ﻟٰ ٌﻪ ﻏ‬٤٢Q ﴿‫ ﻓﺎﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻫﻢ ﻟﻤﻜ ۡﻴﺪ ۡون‬j ‫﴾ ۡم ﻳﺮ ۡﻳﺪ ۡون ﻛ ۡﻴ ًﺪ‬٤١Q ﴿‫ﻓﻬ ۡﻢ ﻳﻜﺘﺒ ۡﻮن‬
ٰ ٌ ‫ۡن ﻳﺮ ۡو ﻛ ۡﺴ ًﻔﺎ ﻣﻦ ﻟﺴﻤﺂء ﺳﺎﻗ ًﻄﺎ •ﻘ ۡﻮﻟ ۡﻮ ﺳﺤ‬
‫﴾ ﻳ ۡﻮم ﻵﻹ‬٤٥ۙ ﴿ ‫` ﻳ ٰﻠﻘ ۡﻮ ﻳ ۡﻮﻣﻬﻢ ﻟﺬ ۡي ﻓ ۡﻴﻪ ﻳ ۡﺼﻌﻘ ۡﻮن‬a‫﴾ ﻓﺬ ۡرﻫ ۡﻢ ﺣ‬٤٤﴿ ‫ﺎب ﻣ ۡﺮ• ۡﻮ ٌم‬
ۡ ٰ ۡ ً ۡ ۡ
Oۡ m‫﴾ و ۡﺻ‬٤٧﴿ ‫ﻫ ۡﻢ ﻵﻹ • ۡﻌﻠﻤ ۡﻮن‬Oª• ‫﴾ و ن ﻟﻠﺬ ۡﻳﻦ ﻇﻠﻤ ۡﻮ ﻋﺬ ًﺑﺎ د ۡون ذﻟﻚ و ﻟٰﻜﻦ‬٤٦Q ﴿ ‫ ۡون‬Dd‫•ﻐ¨ ۡ` ﻋﻨﻬ ۡﻢ ﻛ ۡﻴﺪﻫ ۡﻢ ﺷ ۡﻴﺌﺎ و ﻵﻹ ﻫ ۡﻢ ﻳﻨ‬
ۡ ۡ ۡ
﴾٤٩﴿ ‫﴾ و ﻣﻦ ﻟ ۡﻴﻞ ﻓﺴﺒ ۡﺤﻪ و ۡدﺑﺎر ﻟﻨﺠ ۡﻮم‬٤٨ۙ ﴿ ‫ﻘ ۡﻮم‬h VP‫ﻟﺤﻜﻢ رﺑﻚ ﻓﺎﻧﻚ ﺑﺎ ۡﻋﻴﻨﻨﺎ و ﺳﺒﺢ ﺑﺤ ۡﻤﺪ رﺑﻚ ﺣ‬
Therefore, keep reminding. By the grace of your Lord you are no soothsayer or one
possessed. Do they say that he is a poet for whom we await an adverse turn of
fortune? Tell them: “Wait and I shall also wait with you.” Does their intellect prompt
them to say this or are they a people rebellious? Do they say that he himself has
concocted the Qur’ān? In fact, they do not want to accept faith. Then let them produce
a scripture like it, if they are truthful. (29-34)
Have they been created without any creator or are they their own creators? Have
they created the heavens and the earth? In fact, they do not have conviction. (35-36)
Do they alone have the treasures of your Lord or are in charge of them? Do they
have a ladder climbing which they overhear the secrets of the heavens? If this is so,
then let their listener bring a clear proof. Is it that He has daughters whilst you have
sons? (37-39)
Do you ask a reward from them that they are burdened with its penalty? Do they
have knowledge of the Unseen; thus they write it down themselves? Do they intend to
contrive a plot? Then they should remember that those who have disbelieved shall
themselves be trapped in it. Do they have a deity besides God? Exalted is God above
what they associate with Him. (40-43)
And even if they see a fragment of the heavens falling down they would say: “A
heap of clouds.” So, leave them alone till they encounter their Day when they shall
stand taken aback. The Day when their guiles will be of no avail to them, nor will they
be helped. (44-46)
And for these wrongdoers, there is another punishment besides this but most of them
know it not. And wait patiently for your Lord’s decree. Indeed, you are before Our
eyes. And glorify your Lord and praise Him when you rise and glorify Him in the night
also and at the declining of the stars too. (47-49)
Explanation
ۡ ۤ
29
﴾٢٩Q ﴿ ‫ ﻓﻤﺎ ﻧﺖ ﺑﻨ ۡﻌﻤﺖ رﺑﻚ ﺑ–ﺎﻫ ٍﻦ و ﻵﻹ ﻣ ۡﺠﻨ ۡﻮ ٍن‬Dۡ —‫ﻓﺬ‬
The word ‫ ف‬shows that the succeeding verse is a corollary of what has been
29. Therefore, keep reminding. By the grace of your Lord you are no soothsayer or one
possessed.
mentioned earlier. The Qur’ānic warning about the punishment is substantiated in the
previous verses. After that, the Prophet (sws) is addressed to assure him that he should
continue to do whatever he is doing to remind them. He should not care about the
allegations and reproaches of the enemy. If they call him a soothsayer or a mad man,
then let them utter such nonsense. With the grace of His Lord, he is neither a
soothsayer nor a man possessed.
The words ‫ ﺑﻨ ۡﻌﻤﺖ رﺑﻚ‬actually provide an argument: it is not that the blessings and
favours of God he enjoys are something which cannot be seen by others. What
relationship do the words of wisdom and cognizance he utters on behalf of God have
with the nonsensical utterances of the soothsayers? Do the soothsayers possess even a
tiny speck of the character he has? He is a perfect embodiment of truth and
righteousness whereas the soothsayers are liars and cheats. He receives from the Holy
Spirit while the soothsayers eavesdrop to hear inspirations from the devils and in this
too they make a false display. Similarly, those who call him an insane person are
insane themselves. Who else can be more sane, vigilant and wise than him?
This allegation on the Prophet (sws) by his adversaries was totally against the calls of
their conscience; for this reason, there was no need to present many arguments for its
refutation. Its unfounded nature was absolutely evident on those who were making
these allegations. They would make up such things only to fool their masses. I have
explained all the essential aspects of this behaviour in the exegesis of Sūrah al-
Shu‘arā’. Readers may look it up.
ۡ ۡ ۡ
30
﴾٣١Q ﴿ VP‫ﺑﺼ‬Oš‫ ﻣﻌﻜ ۡﻢ ﻣﻦ ﻟﻤ‬8ۡ ž‫﴾ ﻗ ۡﻞ ﺗﺮﺑﺼ ۡﻮ ﻓﺎ‬٣٠﴿ ‫ﺑﺺ ﺑ ٖﻪ رﻳۡﺐ ﻟﻤﻨ ۡﻮن‬Oš‫ ﻧ‬D›‫ﺎ‬
ٌ ‫ۡم •ﻘ ۡﻮﻟ ۡﻮن ﺷ‬
This is the answer to their second allegation: they regard the Prophet (sws) to be a
poet and hope that just as many poets presented their compositions and then became
part of the past, the vicissitudes of time will one day destroy him too; if such people
are waiting for this to happen, then the Prophet (sws) should tell them that they can
keep on waiting and that he will wait too for the warnings he is sounding them to
materialize or see whether what they are dreaming of comes true.
If the adversaries of the Prophet (sws) called him a poet, then, as I have explained at
many places in this exegesis, the reason for this was not that they in fact regarded him
to be a poet; they would do this to reduce the effect caused by the potent and eloquent
style of the Qur’ān on the hearts of people as a result of which they were being
overawed and were being led to believe in its divinity. These people wanted to assure
the masses that the force found in the Qur’ān was the same as the one found in the
compositions of their poets; hence, they should not consider it to be divine and live in
the fear of a promised doom nor should they lose hope in their ancestral religion; just
30. Do they say: that he is a poet for whom we await an adverse turn of fortune? Tell them:
“Wait and I shall also wait with you.”
Verses: 29-49
28
as their own poets became very famous in their times but their fame as well as their
poetry was lost to posterity, similarly, for some time this person’s (the Prophet’s)
eloquence and articulacy will cause a stir; but soon this rise will have a fall.
ۡ ۡ
The words VP‫ﺑﺼ‬Oš‫ ﻣﻌﻜ ۡﻢ ﻣﻦ ﻟﻤ‬8ۡ ž‫ﻞ ﺗﺮﺑﺼ ۡﻮ ﻓﺎ‬
ۡ ‫ ﻗ‬say that if these people are waiting for it, then
the Prophet (sws) should tell them to wait as well and that he too is waiting to see
whether their foolish desire is fulfilled or what the Almighty is threatening them with
materializes.
ۡ ْ
The word ‫ ﻟﻤﻨ ۡﻮن‬means ‫( ﻟﺪﻫﺮ‬time). There is an idiom ‫ د ر ﻋﻠ ْﻴﻬﻢ ﻟﻤﻨ ْﻮن‬which means “he
ۡ
became prey to the misfortunes of time.” The expression ‫ ر ۡﻳﺐ ﻟﻤﻨ ۡﻮن‬means the “mishaps
of time.”
The Qur’ān has refuted this allegation of the adversaries in detail in Sūrah al-
Shu‘arā’. In that sūrah, the Qur’ān has presented a certain criteria on the basis of
which every sensible person can decide whether the Qur’ān and its presenter can be
compared with poetry and poets. I have tried to elaborate upon all of its aspects there.
ۤ ۡ
31
﴾٣٢ۚ ﴿ ‫ۡم ﺗﺎﻣﺮﻫ ۡﻢ ۡﺣﻶﻹﻣﻬ ۡﻢ ﺑ ٰﻬﺬ ۡم ﻫ ۡﻢ ﻗ ۡﻮ ٌم ﻃﺎﻏ ۡﻮن‬
There are only two options: either their intellect is guiding them not to regard the
Prophet (sws) as God-sent and to regard him as a soothsayer, poet or mad person or
that these people because of their haughtiness are not willing to accept what he is
calling them to and thus are finding excuses for this rejection. The implication is that
the first of these options is very unlikely. How can a sensible person regard the
Prophet (sws) who is an embodiment of veracity, truthfulness, sensibility and
seriousness and who is wise, dedicated to his cause, a true believer and submitter to
God to be a mad person or a poet? If a person is audacious enough to make such
claims, it only means that he is devoid of any sense. In other words, it is their
haughtiness which is inducing them to say such things; their intellect has no role in it.
ۡ ۡ ۡ ۡ
32
﴾٣٤Q ﴿ VP‫ﺎﻧ ۡﻮ ٰﺻﺪﻗ‬v ‫﴾ﻓﻠﻴﺎﺗ ۡﻮ ﺑﺤﺪ ۡﻳ ٍﺚ ﻣﺜﻠ ٖﻪۤ ۡن‬٣٣ۚ ﴿ ‫ ﺑ ۡﻞ ﻵﻹ ﻳ ۡﺆﻣﻨ ۡﻮن‬l ‫ﻘﻮﻟ "ﻪ‬h ‫ۡم •ﻘ ۡﻮﻟ ۡﻮن‬
Mentioned here is another of their allegations and its answer: they say that the
Prophet (sws) has fabricated the Qur’ān and to falsely claim the status of prophethood,
he says that it has been revealed by the Almighty through His angel. The verb ‫ﻘﻮل‬h
means to falsely accuse someone. At other instances, the expression is used to convey
ْ ْ
this meaning is ‫ ه‬Oš‫ﻞ ﻓ‬ ‫ﺑ‬. In other words, their opinion is that though the Prophet (sws)
has fabricated this Book yet to deceive the masses it is claimed that it is from God.
ۡ ۡ ‫ ﺑ‬express the reality: this allegation of theirs is also against the
The words ‫ﻞ ﻵﻹ ﻳﺆﻣﻨ ۡﻮن‬
call of their conscience. They are fully certain that the Prophet (sws) has not authored
31. Does their intellect prompt them to say this or are they a people rebellious?
32. Do they say that he himself has concocted the Qur’ān? In fact, they do not want to accept
faith. Then let them produce a scripture like it, if they are truthful.
this book; they know full well that such a discourse can neither be produced by him
nor by anyone else; however, they do not want to profess faith in it; for this reason in
order to hide their crime they are making such lame excuses. In my opinion, the verb
here expresses intention. Several examples of such usage have been indicated earlier
on in this exegesis. ۡ ۡ ۡ
ۡ
The words VP‫ﺎﻧ ۡﻮ ٰﺻﺪﻗ‬v ‫ ﻓﻠﻴﺎﺗﻮۡ ﺑﺤﺪ ۡﻳ ٍﺚ ﻣﺜﻠ ٖﻪۤ ۡن‬challenge them in response to their allegation:
if they really think that this Book has been produced by the Prophet (sws), then they
should produce such a discourse from the poets and orators of the past or even sit
together themselves and produce something in response.
It should be kept in consideration that the Qur’ān has given this answer in response
to the Quraysh and it was totally befitting for this occasion; however, this challenge
stands even today. The rejecters of the Qur’ān have neither been able to produce
something like it from their literary and religious treasures of the past nor have they
produced something similar themselves nor did anything come to the forefront in later
history which can be called an answer to this challenge. For non-Arabian nations, this
challenge is not direct; however, they too can test their mettle and see whether they
can bring forth something of this calibre or not. It must also be kept in consideration
that this challenge of the Qur’ān is not just from one aspect; it is an over all challenge
as a scripture of guidance. It is possible that a nation claims that there is no poet or
orator of the calibre of their own poets or orators; however, in the first place, this
claim is debatable because another nation can make this claim in favour of its literati.
However, even if this claim is accepted it can, at best, be an acknowledgement of its
superiority in one skill which no one can present as an evidence for him being a
prophet nor can anyone accept him as a prophet or a messenger on this basis.
ٰۡ ۡ
33
﴾٣٦Q ﴿ ‫ ﺑ ۡﻞ ﻵﻹ ﻳ ۡﻮﻗﻨ ۡﻮن‬l ‫﴾ ۡم ﺧﻠﻘﻮ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬٣٥Q ﴿ ‫ ~ ۡ` ٍء ۡم ﻫﻢ ﻟﺨﻠﻘﻮۡن‬OP‫ۡم ﺧﻠﻘ ۡﻮ ﻣ ۡﻦ ﻏ‬
After answering the allegations and objections of the disbelievers, a few questions
are raised: if they do not believe in the Hereafter or in divine punishment, they should
speak up and say whether they have been created without a creator or whether they are
their own creators. They should, moreover, tell whether they have created the heavens
and the earth?
It should be kept in consideration that the Idolaters of Arabia regarded God to be
their creator as well as that of the heavens and the earth. By posing this question to
them, the Qur’ān has in fact asked them that if they regard God Almighty to be their
own creator as well as that of the heavens and the earth, then why do they consider
His punishment and His Day of reward and punishment to be improbable? Do they
think that after creating them once, the Almighty is not capable of creating them
again? If this is what they think, then this is outright foolishness. If someone can
33. Have they been created without any creator or are they their own creators. Have they
created the heavens and the earth? In fact, they do not have conviction.
Verses: 29-49
30
create them the first time, he is all the more capable of creating them again.
Similarly, they should also think that when they are not their own creators and in
fact someone else has created them who has also arranged for their livelihood and
sustenance, then is it possible that He let them go scot-free and never ask them one
day whether they fulfilled the objective for which He created them?
On these very grounds, they should also reflect on the fact that they have neither
created the heavens below which they live nor the earth above which they live – the
heavens and the earth and the blessings found in them and between them they benefit
from. So, do they not owe any obligation to Him who has created them and will not
they be held accountable for their attitude in the house He has built for them?
Similarly, they should also reflect on the fact that when neither the earth has been
created by them nor the heavens, then on what backing have they become fearless of
the Creator of the heavens and the earth? He can shake and jolt the earth whenever He
wants to and they will be totally ravaged. Also, whenever He wants, He can unleash
on them tempestuous winds, hailstorms and hurl stones on them and totally destroy
them in the blink of an eye.
The word ‫ﻞ ﻵﻹ ﻳ ۡﻮﻗﻨ ۡﻮن‬
ۡ ‫ ﺑ‬unveil the real reason behind their evasion and rejection: they do
accept and acknowledge all the principal factors which necessitate the advent of the
Hereafter and the reward and punishment that will take place on that Day and do not
dare to negate any of these; however, at the same time, they do not believe that they
are worthy of divine punishment and that if they do not mend their ways, they will,
one day be afflicted by it. Here the object of the verb ‫ ﻳ ۡﻮﻗﻨ ۡﻮن‬which could be ‫ة‬D¥‫ ﺑﺎﻵﻼ‬or
‫ ﺑﺎﻟﻌﺬ ب‬is suppressed because of clear contextual indications.
I have been explaining at various places in this exegesis that the Quraysh were not
absolute rejecters of the Hereafter; they regarded it to be improbable. They believed that
the Day of Judgment and the reward and punishment which would take place on that
Day was a mere folk tale, and secondly, if there was some truth in it, then it was so far
off that they did not need to worry about it. Thirdly, if ever it came, the intercession of
their deities would protect them from God’s punishment. Similarly, they also did not
believe in the worldly punishment which the Qur’ān was warning them of if they
rejected the truth. They regarded their existing status of affluence to be an argument in
support of the veracity of their beliefs and deeds. They reckoned that if they really
deserved punishment as per the opinion of the Prophet (sws) and his companions, why
were they more affluent and resourceful in this world than the Prophet (sws) and his
companions? The situation should have been totally the opposite.
If one reflects on this mental state of theirs, one can conclude that this primarily is a
state of disbelief. There was no option for them to run away from the reality. All
premises which necessitated it were known and substantiated and the Qur’ān had also
recounted these to them. However, since accepting them was against their desire, they
would try to look ignorant. They were not convinced fully that such an incident would
take place one day.
Further reflection will also reveal the fact that just as the Quraysh were afflicted
with this ailment of disbelief, in a similar manner, many Muslims today are afflicted
with it. These Muslims do not reject the Hereafter and its reward and punishment;
however, their lives bear witness to the fact that they do not have conviction in these
things. If this lack of conviction on their part is analyzed, one can see that they too
have been misled by similar notions as the idolaters of Arabia were.
ۡ ۡ
34
﴾٣٧Q ﴿ ‫ﻦ رﺑﻚ ۡم ﻫﻢ ﻟﻤ ۜﺼ ۡﻴ¡ ۡون‬£‫آ‬¤¥ ‫ۡم ﻋﻨﺪﻫ ۡﻢ‬
A question similar to the one posed in the previous two verses is posed here: if they
are not the Creators of the heavens and the earth, are they the owners of the treasures
of the Prophet’s Lord or are they wholly solely in charge of them so that they need not
worry about God’s grasp? The implication is that just as they cannot claim to be the
Creators of the heavens and the earth, they also cannot claim that the Almighty has
given His treasures of sustenance and favours in their custody or has deputed them on
their distribution so that they can withhold them from whomever they want to.
Moreover, why do they think in their conceit that they cannot be seized by God or that
they will not be deprived of the luxuries they are enjoying in this world or in the
Hereafter? If ever it comes, who can deprive them of these luxuries? The Qur’ān at
various places has referred to this vanity of the Quraysh and other affluent people of
previous nations in that they regarded their affluence to be their birthright and for this
reason they showed indifference to the warnings of the Prophet (sws). It is this
devilish notion of theirs which is refuted: when they are neither the owners of God’s
treasures nor are deputed on their distribution, why are they in this craze? Whenever
God wants, He can strip them of this affluence in the blink of an eye and grant it to
those whom they do not regard to be its worthy recipients.
This point has been asserted in the Qur’ān by addressing the arrogant among the
Quraysh who would object that if God was to send a human being as His messenger,
then He would have selected some rich person of Makkah or Ṭā’if and not a poor and
destitute person like Muḥammad (sws). They would similarly contend that had the
religion he was calling them to been of divine origin, the Almighty would have
selected them to be its bearers and not the poverty-stricken, the penniless and the
slaves who did not possess worldly favours or respect. This verse also effectively
refutes this haughtiness of these arrogant people.
ۡ ۡ ۡ ۡ
35
﴾٣٨Q ﴿ Vٍ P‫ ﻓﻠﻴﺎت ﻣ ۡﺴﺘﻤﻌﻬ ۡﻢ ﺑﺴﻠ ٰﻄ ٍﻦ ﻣﺒ‬l ‫ۡم ﻟﻬ ۡﻢ ﺳﻠ ٌﻢ ﻳ ۡﺴﺘﻤﻌ ۡﻮن ﻓ ۡﻴﻪ‬
The implied meaning of this verse is: what is the basis of their thinking that they
34. Do they alone have the treasures of your Lord or are in charge of them?
35. Do they have a ladder climbing which they overhear the secrets of heaven? If this is so,
then let their listener bring a clear proof.
Verses: 29-49
32
will continue to enjoy the luxuries of life in this world and if ever the Hereafter
comes, they will remain superior to others? Do they have a ladder which they can
climb and on it listen to God’s decisions in their favour? Is some other Book revealed
to them in which all their desires and wishes are written? Has the Almighty given
them His written acquittal so that they can indulge in whatever mischief they want to
and He will neither hold them accountable in this world nor in the Hereafter? If such a
piece of information has been divulged to them by a divine informer, they should
present clear evidence in support of it.
Here what is stated has been stated rather concisely. Sūrah al-Qalam
comprehensively deals with this subject. I have interpreted this verse in the light of
Sūrah al-Qalam. Therefore, cited below are its relevant verses to dispel the notion that
while interpreting this verse I have gone to needless lengths:
ۡ ٌ ٌ ‫ ۡم ﻟﻜ ۡﻢ ۡﻳﻤ‬.‫ ۡون‬OP‫ ن ﻟﻜ ۡﻢ ﻓ ۡﻴﻪ ﻟﻤﺎ ﺗﺨ‬.‫ۡم ﻟﻜ ۡﻢ ﻛ ٰﺘ ٌﺐ ﻓ ۡﻴﻪ ﺗ ۡﺪرﺳ ۡﻮن‬

‫ ﻳ ۡﻮم ﻟﻘ ٰﻴﻤﺔ ® ن ﻟﻜ ۡﻢ ﻟﻤﺎ‬8ٰ_ ‫ﺎن ﻋﻠ ۡﻴﻨﺎ ﺑﺎﻟﻐﺔ‬
ٰ ۡ
(٤٠-٣٧:٦٨) .‫ ﺳﻠﻬ ۡﻢ ﻳﻬ ۡﻢ ﺑﺬﻟﻚ زﻋ ۡﻴ ٌﻢ‬.‫ﺗ ۡﺤﻜﻤ ۡﻮن‬
Have you a scripture in which you read that you will have whatever you desire?
Or have you oaths with Us binding till the Day of Judgement that you will have
what you yourselves ordain? Ask if any of them will take responsibility of this?
(68:37-40)
In the verse under discussion, as per linguistic principles, there are a few instances of
ellipses. If they are unveiled the whole discourse would be something to the effect: ‫أم ﻟﻬﻢ‬
‫ ﻟﺴﻤﺎء ﻳﺴﻤﻌﻮن ﺻﺎﻋﺪﻳﻦ ﻓﻴﻪ‬8_‫( ﺳﻠﻢ ﻣﻨﺼﻮب إ‬do they have a ladder which is resting again the sky
climbing which they can eavesdrop). It is evident from this that man, for his guidance,
needs divine revelation. Now either every person should provide evidence that he has
the means to receive divine revelation. And if every person cannot make this claim and
obviously he cannot, then it is incumbent upon him to trust the guidance of those who
have these means.
ۡ ٰ ۡ
36
﴾٣٩Q ﴿ ‫ۡم ﻟﻪ ﻟﺒﻨﺖ و ﻟﻜﻢ ﻟﺒﻨ ۡﻮن‬
The implication of this verse is that if none of the options mentioned above is the
case, then is their conceit based on their intercessors in that they are their protectors
not only in this world but also in the Hereafter? If this is the case, then to bring to light
the baselessness of their claim only this much is enough that they contend daughters
for God whereas they themselves like sons and hate daughters. In other words, if they
were not led to reflect on the fact that no one can be God’s associate or partner, then at
least in keeping with an obvious requirement of human nature they should not have
36. Is it that He has daughters whilst you have sons?
liked a thing for God which they disliked for themselves. However, they were guilty
of compound foolishness: in the first place, they imputed partners to God without
having any grounds to do so, and in the second place whatever they associated with
God they did not like to be associated to them.
It needs to be kept in mind that to the idolaters of Arabia, the highest status was
occupied by three deities whom they thought to be beloved daughters of God and who
could convince Him to do whatever they wanted. In Sūrah al-Najm, the forthcoming
sūrah, they are mentioned in detail in the following words:
ٌ ‫ ﻵﻹ ۤ ۡﺳﻤ‬³´ ‫ ۡن‬.‫ي‬²ٰ ۡ P‫ ﺗ ۡﻠﻚ ًذ ﻗ ۡﺴﻤ ٌﺔ ﺿ‬.`±ٰ ۡ ‫ و ﻟﻪ ﻵۡﻹﻧ‬D—‫ ﻟﻜﻢ ﻟﺬ‬.‫ي‬Dٰ ¥ۡ ‫ و ﻣ ٰﻨﻮة ﻟﺜﺎﻟﺜﺔ ﻵۡﻹ‬.‫ءﻳۡﺘﻢ ٰﻟﻠﺖ و ﻟۡﻌ ٰﺰي‬D°
‫ﺂء‬
ۡ ۡ ٰ ۡ ۤ ۡ ۤ
‫ و ﻟﻘ ۡﺪ ﺟﺂءﻫ ۡﻢ ﻣ ۡﻦ‬l ‫ﻔﺲ‬o‫ ۡن ﻳﺘﺒﻌ ۡﻮن ﻵﻹ ﻟﻈﻦ و ﻣﺎ ﺗ ۡﻬﻮي ﻵۡﻹ‬j ‫ﺳﻤ ۡﻴﺘﻤﻮۡﻫﺎ ﻧﺘ ۡﻢ و ٰ ﺑﺂؤ• ۡﻢ ﻣﺎ ﻧﺰل ﷲ*) ﺑﻬﺎ ﻣ ۡﻦ ﺳﻠ ٰﻄ ٍﻦ‬
(٢٣-١٩:٥٣) .‫رﺑﻬﻢ ﻟﻬﺪي‬
ٰ ۡ
Have you ever pondered over Lāt and ‘Uzzā and the third Manāt which is next in
rank below them? For your own selves you like sons and for Him daughters! This
indeed is a division unjust! They are but names which you and your fathers have
invented in whose favour the Almighty has revealed no argument. They follow
vain conjectures and the whims of their own souls, even though there has already
come to them a manifest guidance from their Lord. (53: 19-23)
ۡ ۡ
37
﴾٤٠Q ﴿ ‫ﻠﻬ ۡﻢ ۡﺟ ًﺮ ﻓﻬ ۡﻢ ﻣ ۡﻦ ﻣﻐﺮ ٍم ﻣﺜﻘﻠ ۡﻮن‬r‫ۡم ﺗ ۡﺴـ‬
Wonder is expressed here at their abhorrence for the truth: why do not they listen to
the Prophet? After all, he is not asking them for any remuneration to listen to him and
they are not being burdened by the amount. He is distributing the favours of His Lord
free of cost. So why is it that they are not even ready to listen to him?
It needs to be kept in mind that knowledge instead of ignorance is after all a
cherished thing. No upright person tolerates and nor should he tolerate the attitude that
when something of which he has no knowledge is presented to him he is unwilling to
listen to it. A person who tolerates such things can be compared to a blind person who
is stumbling about but when someone tries to show him the way he shakes off his
hand. The Arabs were ummī (not conversant with the sharī‘ah). As a result, they
should have been seekers of God’s guidance particularly when, from the time of
Ishmael (sws), they had been hearing the tradition that God would raise a prophet
among them who would bring people into light from darkness and from whom all
nations of the world would receive guidance. It was incumbent upon them that when a
person from within them called them to the way of God, they paid heed to him and
seriously reflected on what he said. However, contrary to this expectation, they
adopted the opposite attitude. It is on this state of affairs that the Qur’ān has expressed
37. Do you ask a reward from them that they are burdened with its penalty?
Verses: 29-49
34
amazement.
ۡ ۡ ۡ
38
﴾٤١Q ﴿ ‫ۡم ﻋﻨﺪﻫﻢ ﻟﻐ ۡﻴﺐ ﻓﻬ ۡﻢ ﻳﻜﺘﺒ ۡﻮن‬
They were very abhorrent of the Prophet (sws) and the guidance he had presented to
them; so, did they have any means of knowing the matters of the unseen from which
they were able to find out all necessary information and write it down? Obviously,
they had no such means. In this situation, it was only befitting that they lunge forward
to grab the guidance he was providing them because he was guiding them, through
divine revelation, to God’s directives and to what He would like human beings to do
to please Him. However, they are showing their disgust and had concocted themselves
a sharī‘ah: it was totally based on their desires and fancies but they regarded it be the
religion revealed to them by God. While referring to such fancies of theirs, the
ۡ ۡ " ۡ
following verse of Sūrah al-Najm says: (٣٥:٥٣) .‫( ﻋﻨﺪه ﻋﻠﻢ ﻟﻐ ۡﻴﺐ ﻓﻬﻮ ﻳ ٰﺮي‬has he the
knowledge of the Unseen; thus he is seeing it, (53:35)). The verse under discussion
alludes to people who were devoid of faith and virtuous deeds but claimed that since
they were the progeny of nobles, they would be blessed with a high status in Paradise.
This vanity made them make fun of the Prophet’s warnings and they would remark
that he was threatening them with torment whereas very soon the tide of time would
destroy him and that they were waiting for this time.
ۡ
39
﴾٤٢Q ﴿ ‫ ﻓﺎﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻫﻢ ﻟﻤﻜ ۡﻴﺪ ۡون‬j ‫ۡم ﻳﺮﻳۡﺪ ۡون ﻛ ۡﻴ ًﺪ‬
The reality is unfolded here in the form of a question: all their lame excuses and
arguments were only a veil. The fact is that they were foreseeing an end to their
leadership with the expansion of the Prophet’s message. To save it, they would
concoct things against their conscience and spread them so that the masses were not
influenced by the message and break away from them. The verse asks if they want to
contrive a plot; if this is so, then those who disbelieve should remember that that they
themselves will be caught in their own plot.
The implication is that those who have evaded the truth and led people away from it
contrive schemes against their conscience, they cause no harm to those who are
calling them to the truth; they only ruin their own selves. The path to salvation and
success is only the one which the Almighty has revealed through his prophets and
messengers. If a person adopts a different path then, in order to prove his own
misguidance to be guidance, all the arguments he fashions in support of his flawed
way and all the allegations he invents against those who are calling to the true path
38. Do they have knowledge of the Unseen; thus they write it down themselves?
39. Do they intend to make a move? Then they should remember that those who have
disbelieved shall themselves be trapped in it.
will still not be able to save him. When he encounters his fate, it will become evident
to him that he reached this destination because of his own schemes and contrivances.
ۡ ٰ ٰ ۡ
40
﴾٤٣﴿ ‫• ۡﻮن‬D§‫ ﺳ ۡﺒ ٰﺤﻦ ﷲ*) ﻋﻤﺎ ﻳ‬j )*‫ ﷲ‬OP‫ۡم ﻟﻬ ۡﻢ ﻟ ٰ ٌﻪ ﻏ‬
The implied meaning of this verse is that in the end all have to come to God’s
presence. So who will save them from the consequences of the schemes they are
contriving against Him? Do they think that they have some other gods besides God
who will help them? If this is so, then they should remember that God Almighty is
above and beyond the partnersٰ they are ascribing to Him.
ۡ
The argument ‫• ۡﻮن‬D§‫ ﺳ ۡﺒ ٰﺤﻦ ﷲ*) ﻋﻤﺎ ﻳ‬which the words carry has been explained at a
relevant place in this exegesis: no attribute can be ascribed to God which is against
His established and acknowledged attributes. The Almighty has mentioned His own
attributes. The Idolaters of Arabia too believed in them yet at the same time they
indulged in certain polytheistic practices in order to make their whims and innovations
a part of religion. These practices actually refute the basic attributes of God. It is to
this reality that the above quoted words of the verse point: God is above all the
polytheistic ascriptions they make to Him. Such baseless things have no relation to
His exalted and superior being.
41 ٌ ‫و ۡن ﻳﺮ ۡو ﻛ ۡﺴ ًﻔﺎ ﻣﻦ ﻟﺴﻤﺂء ﺳﺎﻗ ًﻄﺎ •ﻘ ۡﻮﻟ ۡﻮ ﺳﺤ‬

﴾٤٤﴿ ‫ﺎب ﻣ ۡﺮ• ۡﻮ ٌم‬
An assurance is sounded here to the Prophet (sws) that all their silly talk and lame
excuses are actually contrivances and deception and it is not possible for him to
satisfy them. To convince them through reasoning is not possible at all for even if they
see the punishment he is warning them of descend from the sky, they will regard it to
be clouds stacked in layers and will satisfy their own selves by saying that these
clouds of mercy will irrigate their crops and orchards.
This sentence is also a subtle reference to the incident that took place with regard to
the Thamūd. When the punishment they had been warned of hovered over them, even
ٌ ٰ
then they did not believe it but reassured themselves by saying: (٢٤:٤٦) .‫ﻫﺬ ﻋﺎرض ﻣ ۡﻤ¡ ﻧﺎ‬
(this is a cloud that will bring us rain, (46:24)). The implied meaning is that on similar
grounds these people too will not believe in the punishment even after they see it
looming near. They will only believe it when the punishment ravages them but at that
time believing or not will be inconsequential.
It is evident from this discussion that one can only try to convince a person as long
as one thinks that he has some doubts and objections in his mind which are hindering
40. Do they have a deity besides God? Exalted is God above what they associate with Him.
41. And even if they see a fragment of the heavens falling down they would say: “A heap of
clouds.”
Verses: 29-49
36
his acceptance of the truth. Till that time, it is the obligation of a true preacher to try
and dispel these doubts and objections. However, once it becomes evident that the
person is actually conniving and contriving in the garb of reasoning and he actually
wants to escape the reality by hiding behind its veil, then it is absolutely useless to
waste time on him. His matter should be entrusted to God alone.
ۡ ً ۡ ۡ ٰ
42
﴾٤٦Q ﴿ ‫ ۡون‬Dd‫﴾ ﻳ ۡﻮم ﻵﻹ •ﻐ¨ ۡ` ﻋﻨﻬ ۡﻢ ﻛ ۡﻴﺪﻫ ۡﻢ ﺷ ۡﻴﺌﺎ و ﻵﻹ ﻫ ۡﻢ ﻳﻨ‬٤٥ۙ ﴿ ‫` ﻳ ٰﻠﻘ ۡﻮ ﻳ ۡﻮﻣﻬﻢ ﻟﺬ ۡي ﻓ ۡﻴﻪ ﻳ ۡﺼﻌﻘ ۡﻮن‬a‫ﻓﺬ ۡرﻫ ۡﻢ ﺣ‬
The implication of this verse is that when it has become evident that these people are
only plotting and contriving, there is no need to go after them. They should be entrusted
to the Day on which the trumpet of Raphael shall knock everyone unconscious. The
ٰ ٰ
reference is toٰ the Day which is portrayed thus in Sūrah al-Ḥajj: ‫ي‬Dٰ ¸‫ي و ﻣﺎ ﻫ ۡﻢ ﺑﺴ‬Dٰ ¸‫و ﺗﺮي ﻟﻨﺎس ﺳ‬
(٢:٢٢) .‫( و ﻟٰﻜﻦ ﻋﺬ ب ﷲ*) ﺷﺪ ۡﻳ ٌﺪ‬and you shall see mankind reeling like drunkards although not
drunk: such shall be the horror of God’s torment, (22:2)).
ۡ ً ۡ ۡ
The words ‫ ۡون‬Dd‫ ﻳ ۡﻮم ﻵﻹ •ﻐ¨ ۡ` ﻋﻨﻬ ۡﻢ ﻛ ۡﻴﺪﻫ ۡﻢ ﺷ ۡﻴﺌﺎ و ﻵﻹ ﻫ ۡﻢ ﻳﻨ‬say that on that day neither will their
plots and schemes be of any use to them nor will any of their supporters and
companions be able to help them. Similarly, their alleged deities and intercessors will
be of no avail to them. Everyone will have to face God alone and He will show them
all that they had been doing
ۡ ٰ
43
﴾٤٧﴿ ‫ﻫ ۡﻢ ﻵﻹ • ۡﻌﻠﻤ ۡﻮن‬Oª• ‫و ن ﻟﻠﺬ ۡﻳﻦ ﻇﻠﻤ ۡﻮ ﻋﺬ ًﺑﺎ د ۡون ذﻟﻚ و ﻟٰﻜﻦ‬
The implication of this verse is that there is the punishment of the Hereafter for
these wrong-doers; however, before that they will face another one but few of them
know of it. This is a reference to the worldly punishment which as per a divine
practice was necessarily faced by the people who denied their respective messengers
and became adamant on this denial. I have explained this divine practice at various
places in this exegesis. This punishment also visited the rejecters of the Quraysh and all
of them were humiliated and routed in the life time of the Prophet (sws).
ۡ ۡ ۡ
44
﴾٤٩﴿‫﴾وﻣﻦ ﻟ ۡﻴﻞﻓﺴﺒ ۡﺤﻪ و ۡدﺑﺎر ﻟﻨﺠ ۡﻮم‬٤٨ۙ ﴿ ‫ﻘ ۡﻮم‬h VP‫ ﻟﺤﻜﻢ رﺑﻚ ﻓﺎﻧﻚﺑﺎ ۡﻋﻴﻨﻨﺎ و ﺳﺒﺢ ﺑﺤ ۡﻤﺪ رﺑﻚﺣ‬Oۡ m‫و ۡﺻ‬
A directive is given here to the Prophet (sws) in a very affectionate manner to show
patience and to wait and at the same time to try to plan to acquire patience.
42. So leave them alone till they encounter their Day when they shall stand taken aback. The
Day when their guiles will be of no avail to them, nor will they be helped.
43. And for these wrongdoers, there is another punishment besides this but most of them
know it not.
44. And wait patiently for your Lord’s decree. Indeed, you are before Our eyes. And glorify
your Lord and praise Him when you rise and glorify Him in the night also and at the declining
of the stars too.
ۡ
In the expression ‫ ﻟﺤﻜﻢ رﺑﻚ‬Oۡ m‫ و ۡﺻ‬the letter ‫ ل‬after Om‫ ْﺻ‬is an indication of the fact that the
word patience also encompasses the meaning of waiting. The implied meaning is that
he should wait for ْ the decision of his Lord with perseverance. The decision referred to
here by the word ‫ ﺣﻜﻢ‬relates to points mentioned above.
The sentence ‫ ﻓﺎﻧﻚ ﺑﺎ ۡﻋﻴﻨﻨﺎ‬is couched in great affection and love. It means that the
Prophet (sws) is always in the eyes of God which implies that he is always under His
protection. They can contrive whatever schemes they want to; but they cannot harm
him in the slightest way.
ۡ ۡ
The words ‫ﻘ ۡﻮم‬h VP‫ و ﺳﺒﺢ ﺑﺤ ۡﻤﺪ رﺑﻚ ﺣ‬inform the Prophet (sws) of the way through which he
can acquire patience: he should be as diligent as he can in prayer, in particular the
ۡ
tahajjud prayer. I have explained the meaning of ‫ﻘ ۡﻮم‬h VP‫ ﺣ‬in the following verse of Sūrah
ۡ ۡ ۡ ۡ ۡ
al-Shu‘arā’:(٢١٨-٢١٧ :٢٦) .‫ﻘ ۡﻮم‬h VP‫ﻚ ﺣ‬¹‫ ﻟﺬي ﻳ ٰﺮ‬.‫ ﻟﻌﺰﻳﺰ ﻟﺮﺣﻴﻢ‬8x‫ﻞ ﻋ‬ ۡ v‫( و ﺗﻮ‬put your trust in the
Mighty One, the Merciful, who observes you when you arise, (26:217-218)). Similarly,
how the word ‫ ﺣ ۡﻤﺪ‬qualifies ‫ ﺗﺴﺒﻴﺢ‬has also been explained at a relevant place in this
exegesis.
With slight variation, the words ‫ و ﻣﻦ ﻟ ۡﻴﻞ ﻓﺴﺒ ۡﺤﻪ و ۡدﺑﺎر ﻟﻨﺠ ۡﻮم‬also occur thus in Sūrah Qāf:
(٤٠-٣٩ :٥٠) .‫و ﻣﻦ ﻟ ۡﻴﻞ ﻓﺴﺒ ۡﺤﻪ و ۡدﺑﺎر ﻟﺴﺠﻮۡد‬.‫ ﻣﺎ •ﻘ ۡﻮﻟ ۡﻮن و ﺳﺒ ۡﺢ ﺑﺤ ۡﻤﺪ رﺑﻚ ﻗ ۡﺒﻞ ﻃﻠ ۡﻮع ﻟﺸ ۡﻤﺲ و ﻗ ۡﺒﻞ ﻟۡﻐﺮ ۡوب‬8ٰx‫ ﻋ‬Oۡ m‫ﺎﺻ‬
ۡ ‫ﻓ‬
(so, bear then, with patience what they say and glorify your Lord celebrating His
praises and blessings before the rising of the sun and before setting, and glorify Him in
the night also, and also after the times of the sun’s descent, (50:39-40)). Its exegesis
can be looked up there. Repeating it here will only add to the bulk. ٰ
ٰ ْ
By the grace of God, I come to the end of this sūrah’s exegesis. ‫ ذﻟﻚ‬8x‫( ﻓﺎﻟﺤ ْﻤﺪ ﷲ*) ﻋ‬so
gratitude be to God on this).
Raḥmānābād,
15th May, 1977 AD
16th Jamādī al-Awwal 1397 AH
_______________
Verses: 29-49
Sūrah al-Najm (53)
Sūrah al-Najm
Central Theme and Relationship with Previous Sūrah

This sūrah is the counterpart of Sūrah al-Ṭūr, the previous sūrah. The central theme
of both sūrahs is the same: substantiation of reward and punishment. The only
difference is that in the previous sūrah the aspect of torment is highlighted and in this
one the concept of false intercession with which the Idolaters of Arabia were inflicted
is refuted. The reason for this, as I have explained in the previous sūrahs, is that in the
presence of this false belief threatening them with the greatest of punishments was of
no avail. For this very reason, the Qur’ān has always mentioned tawḥīd and the
Hereafter side by side so that the iolaters are not able to find any escape route. This
reality is alluded to in the previous sūrahs while in this sūrah it is explained in detail.
In other words, the common subject of both sūrahs is that the punishment of God is
bound to come to the rejecters. They are relying on the intercession of their deities; in
the first place, they are not a reality; they are mere names which they have invented
and if they have some truth about them then the Almighty will deal with His people
with perfect justice and fairness. There is no possibility that on that day the
intercession of someone may add to His information or change His decision or turn
falsehood into truth.
Besides the subject and central theme, a deliberation on the concluding verses of the
previous sūrah and the opening verses of this sūrah will reveal very clear harmony
between the two. The last verse of Sūrah al-Ṭūr: ‫ و ﻣﻦ ﻟ ۡﻴﻞ ﻓﺴﺒ ۡﺤﻪ و ۡدﺑﺎر ﻟﻨﺠ ۡﻮم‬very aptly
dovetails into the opening verse of this sūrah: ‫و ﻟﻨ ۡﺠﻢ ذ ﻫ ٰﻮي‬. Such a link is found in most
places in the Qur’ān – at some places, this link is between the words, at others
between the meanings implied and at still others on both counts. I have alluded to
such linkages in the previous sūrah.

Verses (1-18): In this introductory part, it has been elaborated that the Qur’an which
is being recited to them is not the work of a soothsayer or a fortune-teller; the
Almighty Himself has revealed it to the Prophet (sws) through His most trusted and
dependable angel. All its verses are based on the truth and what is stated in them is
inevitable; there is not the slightest chance of any misguidance or falsehood in them.
No one should have the misconception that the observations and experiences the
Prophet (sws) is presenting about divine revelation and Gabriel are mere illusions or
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Najm 40
hallucinations. These observations are absolutely true and it is in the interest of its
opponents to profess faith in the Prophet (sws) instead of showing hostility.
Verses (19-28): The Idolaters of Makkah have been warned that their false idols, on
the basis of which they are denying the warnings of the Qur’ān, are nothing but a
creation of their fancy and have no reality. They are but names which they have
invented; neither has the Almighty ever sanctioned their existence nor can sense and
reason, instinct or intellect accept them. These are merely frivolous conjectures that
they are following, even though there has come to them manifest guidance from their
Lord; they must bear in mind that conjectures and suppositions cannot take the place
of truth, and false wishes and desires have no basis. They shall not encounter what
they desire and shall only encounter the facts about which they are being warned.
Hence, they must prepare themselves to face them. They must remember that all the
matters of this world and the Hereafter are under the control of the Almighty and no
one can interfere in them. There are many angels in the heavens whose intercession
shall be of no benefit to anyone. The Almighty alone shall give permission to
intercede to whom He wants and for whom He chooses. Therefore, the myth of
regarding the angels the daughters of God and seeking refuge from the law of
retribution and accountability in the Hereafter by baselessly supposing that they shall
intercede for them is mere fanciful thinking on their part and shall certainly not be of
any benefit to them.
Verses (29-32): The Prophet (sws) has been solaced that he should turn away from
the slaves to this world who are showing indifference to the Message of God and to
leave them to themselves. This is the farthest limit of their knowledge and they have
no awareness about the Hereafter. God best knows those who have strayed from His
path and those who are rightly guided and He shall give each person his due.
Whatever is in the heavens and the earth is under the sole jurisdiction of God and no
one whosoever can save the evildoers from His punishment nor deprive the righteous
of their reward. Only those shall be rewarded in the Hereafter who used to abstain
from heinous sins and open indecencies and only indulged in occasional but minor
sins to which they were induced, but never insisted on them because indeed the
Almighty is vast in mercy; He shall forgive them. As far as those proud and rebellious
people are concerned who, on the basis of their race and creed and on the false pretext
of intercession reckon that they shall be granted a high place in the Hereafter, they
must not regard themselves to be too pious; the Almighty has knowledge of all their
stages of creation and is also aware of their deeds.
Verses (33-55): People who do not even have the spirit to spend in the path of the
Almighty or make sacrifices and who vainly reckon that since they are the progeny of
two great prophets – Abraham (sws) and Moses (sws) – are by birth entitled to
Paradise are severely condemned on this attitude. Their attention is directed to the
teachings and sacrifices of these prophets that their high rank and status are because of
the unprecedented sacrifices they gave fpr the cause of God and not because of their
race or creed. A person’s own deeds shall benefit him and they shall be of no use to
others.
In this regard, it has also been emphatically explained that God alone gives comfort
and pain, life and death, daughter and son, wealth and prosperity; therefore, a person
should always attach oneself to the Almighty. Nations who remain indifferent to the
Message of God and get deeply involved in worldly pleasures, in spite of their wealth
and grandeur, meet the fate similar to the one met by the ‘Ād and the Thamūd. Their
remains still exist and everyone should learn a lesson from them.
Verses (56-62): This concluding section of the sūrah refers to what had been stated
in the beginning: the Quran is not the work of fortune-tellers or soothsayers but, like
previous heavenly scriptures, is another Reminder. Now the threatened hour is nigh
and it is giving its opponents a timely warning. If they still do not take heed, no one
shall be able to save them from God. They should not express surprise and wonder at
the reality of which this Reminder is warning them and should reform themselves.
They should not laugh at it; in fact, its consequences are so grave that they should take
it very seriously. They must pay heed and prostrate themselves in front of the
Almighty.
Section I: (Verses 1-18)

ٰ
ۡ ۡ ۡ
‫ ۙ﴾ﻋﻠﻤ "ﻪ ﺷﺪ ۡﻳﺪ ﻟﻘ ٰﻮي‬٤﴿ ³»ٰ ‫ ﻳ ۡﻮ‬³ٌ »ۡ ‫﴾ ۡن ﻫﻮ ﻵﻹ و‬Q ٣﴿ ‫ ۚ﴾ وﻣﺎﻳﻨﻄﻖﻋﻦ ﻟﻬ ٰﻮي‬٢﴿‫ ۙ﴾ﻣﺎﺿﻞﺻﺎﺣﺒﻜ ۡﻢ وﻣﺎﻏ ٰﻮي‬١﴿ ‫و ﻟﻨ ۡﺠﻢ ذ ﻫ ٰﻮي‬
ۤ ٰ ۡ ٰ
﴾١٠Q ﴿ ³»ٰ ‫ﻋ ۡﺒﺪ ٖه ﻣﺎ ۡو‬8ٰ_ ³»¼ ‫ ۚ﴾ﻓﺎ ۡو‬٩﴿ 8ž‫ ۡو ۡد‬VP‫ ۙ﴾ ﻓ–ﺎنﻗﺎبﻗ ۡﻮﺳ‬٨﴿8_‫﴾ ﺛﻢ دﻧﺎﻓﺘﺪ‬Q ٧﴿8ٰx‫ ۙ﴾وﻫﻮ ﺑﺎﻵۡﻹﻓﻖ ﻵۡﻹ ۡﻋ‬٦﴿ ‫ﺎﺳﺘ ٰﻮي‬
ۡ ‫ ﻓ‬j‫ ۙ﴾ذ ۡوﻣﺮ ٍة‬٥﴿
ۡ ٰ ۡ ۡ ۡ ۡ ً ۡ
‫﴾ ﻋﻨﺪﻫﺎ ﺟﻨﺔ‬١٤﴿ ³½‫﴾ ﻋﻨﺪ ﺳ ۡﺪرة ﻟﻤﻨﺘ‬١٣ۙ ﴿ ‫ي‬Dٰ ¥ ‫﴾ و ﻟﻘ ۡﺪ ر ٰ ه ﻧ ۡﺰﻟﺔ‬١٢﴿ ‫ ﻣﺎ ﻳ ٰﺮي‬8ٰx‫﴾ ﻓﺘ ٰﻤﺮ ۡوﻧ "ﻪ ﻋ‬١١﴿ ‫ﻣﺎ ﻛﺬب ﻟﻔﺆ د ﻣﺎ ر ٰ ي‬
ۡ ٰ ۡ ٰۡ ۡ ۡ ۡ ۡ
﴾١٨﴿‫ي‬Oٰ ۡm‫﴾ ﻟﻘ ۡﺪر ٰ يﻣ ۡﻦ ٰ ٰﻳﺖرﺑﻪ ﻟﻜ‬١٧﴿³¿‫ وﻣﺎﻃ‬Dd‫﴾ﻣﺎز غ ﻟﺒ‬١٦ۙ ﴿ `¾‫﴾ ذ •ﻐ¾` ﻟﺴ ۡﺪرة ﻣﺎ•ﻐ‬١٥Q ﴿ ‫ﻟﻤﺎ ٰوي‬
In the name of God, the Most-Gracious, the Ever-Merciful.
The stars, when they fall, bear witness that your companion is neither lost nor has
gone astray. And he does not speak out of his own fancy. This is but a revelation sent
down to him. He was taught by an angel, mighty in power, towering in character,
endued with wisdom. He appeared while he stood poised, being on the highest
horizon. Then he drew near and came down within two bows’ length or even closer.
The Almighty then revealed to His servant that which He revealed. His heart did not
deny his vision. So will you then quarrel with him over what he is seeing? (1-12)
And he beheld him once again near the farthest lote-tree, close to which is the
Verses: 56-62
Garden of Repose, when the lote-tree was being covered with that which was covering
it. His sight did not falter nor lost its poise. He saw his Lord’s great signs. (13-18)
Explanation
1
﴾١ۙ ﴿ ‫و ﻟﻨ ۡﺠﻢ ذ ﻫ ٰﻮي‬
Most exegetes are of the opinion that the word ‫( ﻟﻨ ۡﺠﻢ‬star) here connotes the star
cluster: Pleiades.2 However, there is no intrinsic or extrinsic contextual indication for
this. A more evident indication could have been the Sirius star mentioned later in the
sūrah. However, there is no occasion to regard it to be implied either, as will be
explained later. In my opinion, it may connote genre and category the way it does in ‫و‬
(١٦:١٦) ‫( ﺑﺎﻟﻨ ۡﺠﻢ ﻫ ۡﻢ ﻳ ۡﻬﺘﺪ ۡون‬and by the stars they are guided, (16:16)) and .‫و ﻟﻨ ۡﺠﻢ و ﻟﺸﺠﺮ ﻳ ۡﺴﺠ ٰﺪن‬
(٦:٥٥) (and the stars and the trees also bow down in adoration (55:6)) as well as is
many similar verses of the Qur’ān.
The verb ‫ ﻫﻮى ﻳﻬﻮي‬primarily means “falling of something from above.” This word is
appropriate if used to connote the setting of stars and their vanishing from the horizon
as well for the bombardment of meteors from the stars on the devils who try to
eavesdrop on the news of the unseen (ghayb), as has been mentioned at several places
in the Qur’ān.
The letter ‫ و‬in ‫ و ﻟﻨ ْﺠﻢ‬is to signify an oath and I have explained at a number of places
in this exegesis that such oaths are meant to bear witness over a premise.
ۡ ۡ
3
﴾٤ۙ ﴿ ³»ٰ ‫ ﻳ ۡﻮ‬³ٌ »ۡ ‫﴾ ۡن ﻫﻮ ﻵﻹ و‬Q٣﴿ ‫ ۚ﴾ و ﻣﺎ ﻳﻨﻄﻖ ﻋﻦ ﻟﻬ ٰﻮي‬٢﴿ ‫ﻣﺎ ﺿﻞ ﺻﺎﺣﺒﻜ ۡﻢ و ﻣﺎ ﻏ ٰﻮي‬
These verses form the complement of oath (muqsam ‘alayh). By swearing on the
falling and setting of stars, the Quraysh are addressed and told that their companion
(the Prophet Muḥammad (sws)) is neither lost nor has gone astray. Whatever he is
reciting out to them is not from his own fancy; it is revealed to him from God so that it
can be recited out to them for their guidance.
The occasion of the discourse bears evidence that this is a refutation of the
allegation of soothsaying which the Quraysh made on him. When he used to read out
the Qur’ān to the leaders of the Quraysh and also relate to them his experiences of the
angel Gabriel and of divine revelations, they would try to convince their masses that
he too is a soothsayer and an astrologer like their own soothsayers and astrologers.
They would allege that just as after observing the meeting place and various zones of
the stars and after receiving inspiration from the jinn, these soothsayers produce a
poetical cum prosaic discourse and inform people of the matters of the unseen, in a
1. The stars, when they fall.

3. Bear witness that your companion is neither lost nor has gone astray. And he does not
speak out of his own fancy. This is but a revelation sent down to him.
similar manner he too produces a similar discourse and claims to know matters
belonging to the future. They would further allege that his claim that an angel of God
brings revelations to them is totally false and that just as the jinn give inspirations to
their soothsayers, in a similar manner some jinn gives inspirations to him and he
regards this jinn to be an angel.
This allegation of the Quraysh has been refuted at a number of places in the Qur’ān.
In particular, some of its very important aspects are discussed at the end of Sūrah al-
Shu‘arā’. Here, in this verse, this allegation is refuted from another angle which begins
with the falling and setting of the stars.
By citing the falling and setting of the stars, the Qur’ān has refuted the beliefs of the
Arabs which related to their soothsayers and astrologers with regard to two aspects.
Firstly, the sun, the moon and all other heavenly bodies do not have absolute
authority nor can per se cast positive and negative influence; they are all subservient
to God and are obedient to His commands. The manner in which they, with great
precision and punctuality, rise and set as per an ordained timetable bears witness that
they themselves do not have any power or authority and thus are neither worthy of
being worshipped nor being regarded as the fountainhead of divine revelation and
inspiration and thus be sought help from. This also shows that they should not be
regarded as the source of calamities nor be beseeched for help to avoid them.
Similarly, they should also not be regarded as the source of blessings nor be implored
to grant them. The fact is that all these heavenly bodies prostrate before God and
through this practice of theirs invite God’s servants that they too serve God only and
prostrate before Him alone. This topic though has been mentioned in the Qur’ān in
various styles, however, the final word in this regard is the dialogue Abraham (sws)
employed to conclusively convey the truth to his people.
Here it needs to be kept in mind that soothsaying thrived and prospered because of
its relationship with the jinn and devils, it also had deep links with the movement of
the stars and the influence this movement cast. The Qur’ān has refuted this belief by
saying ‫و ﻟﻨ ۡﺠﻢ ذ ﻫ ٰﻮي‬: Stars by their very practice bear witness that they are subservient to
the Creator of this universe. It is at His behest that they rise and at His bidding that
they set; so foolish are the people who try to receive divine inspiration from them or
try to find out the future through them; even more foolish are the people who call the
messengers of God astrologers and soothsayers even though all the teachings of these
messengers strongly refutes their baseless practices.
Secondly, to refute the claim of the soothsayers that they have connections with such
jinn as inform them of divine matters; they have no such access. The jinn and the devils
who eavesdrop in the heavens in order to listen to such matters are pelted by meteors to
shoo them away. The Almighty has made this special arrangement for this purpose. In
Sūrah al-Ṣāffāt, the words are:
Verses: 56-62
ٌ ‫ﻵﻹ ﻣ ۡﻦ ﺧﻄﻒ ﻟۡﺨ ۡﻄﻔﺔ ﻓﺎ ۡﺗﺒﻌ "ﻪ ﺷﻬ‬

(١٠:٣٧).‫ﺎب ﺛﺎﻗ ٌﺐ‬
Except one who tries to snatch [some words] will be pursued by a burning meteor.
(37:10)
The jinn themselves have confessed to this arrangement made by the Almighty in
the following words:
ٰ ۡ ۡ
(٩:٧٢) . ‫ ﻓﻤ ۡﻦ ﻳ ۡﺴﺘﻤﻊ ﻵۡﻹن ﻳﺠ ۡﺪ ﻟ "ﻪ ﺷﻬ ًﺎﺑﺎ رﺻ ًﺪ‬j ‫ﻘﻌﺪ ﻣﻨﻬﺎ ﻣﻘﺎﻋﺪ ﻟﻠﺴ ۡﻤﻊ‬o ‫و ﻧﺎ ﻛﻨﺎ‬
And we deeply observed the heavens and found it filled with stern guards and
darting meteors. (72:9)
It is by referring to these meteors in Sūrah al-Wāqi‘ah (56:75-78), Sūrah al-Ḥāqqah

(69:38-43) and Sūrah al-Takwīr (82:15-25), the Almighty has regarded the Qur’ān to
be absolutely devoid of Satanic interference, and has explained that no jinn or devil
has access to the Qur’ān. If any of them tries to reach it, he is pelted with shooting
stars. Devils can neither reach the guarded tablet in which the Qur’ān is preserved nor
influence the majestic angel who descends with it nor can lead astray the messenger to
whom it is revealed. Devils come into contact with only those soothsayers who are
worthless liars and wretches and in order to deceive people put up a false display and
claim to have access to divine matters.
Once this relationship between the oath and its complement is understood, it is
essential to fully grasp the words and meanings of these verses so that the whole
discourse is completely understood.
The word ‫ ﺿﻞ‬generally occurs for such error of a person as is a result of
forgetfulness or because of an unintentional intellectual mistake while ‫ ﻏ ٰﻮي‬relates to
that error which is also a result of a person’s base desires and intentional planning.
The word ‫ ﺻﺎﺣﺐ‬here is used for the Prophet (sws) and the addressed pronoun is for
the Quraysh. They are told that the Prophet (sws) is their very close companion and
not a stranger to them. They very well know his past and present as well as his
character and conduct and his tastes and inclination. Have they ever seen any urge in
him that could raise the doubt in their mind that he has a proclivity for astrology and
soothsaying? If a person has such a proclivity, it does not remain hidden for the whole
of his life from close companions. However, it is very strange that what they have
never witnessed in him for such a long time, they are now blaming him for it once he
expressed his claim to be a prophet of God. The fact is that his whole life and his
words bear witness he has never been besmeared by any error that is the result of
forgetfulness, base desires, intentional or unintentional planning.
ۡ ۡ
The word ‫ ﻋﻦ‬in ‫ و ﻣﺎ ﻳﻨﻄﻖ ﻋﻦ ﻟﻬ ٰﻮي‬is used to point to the source and origin: whatever
discourse he is presenting before them does not originate from his own self. His
discourse is in fact a divine revelation which the Almighty has sent to him for their
guidance. These words are also a sarcastic remark on the soothsayers and astrologers:
while their discourses arise from their own selves, the origin of the prophet’s
discourse is from a sublime source belonging to the realm of the divine.
The verse primarily refers to the Qur’ān which the Prophet (sws) was presenting as
ۡ
divine revelation. Thus the succeeding verse ³»ٰ ‫ ﻳ ۡﻮ‬³ٌ »‫ ۡن ﻫﻮ ﻵﻹ و‬explains this aspect.
However, since a prophet is infallible in matters of religion and since every word and
deed of his is an example for his followers, none of his actions is against justice and
fairness even in matters which relate to every day life. If ever he commits a mistake,
the Almighty corrects Him.
ۡ
4
﴾٥ۙ ﴿ ‫ﻋﻠﻤ "ﻪ ﺷﺪﻳۡﺪ ﻟﻘ ٰﻮي‬
After the attributes of the discourse and those of the person to whom it was revealed
are stated, mentioned here are the attributes of Gabriel who brought it down to the
ۡ
Prophet (sws). The words ‫ ﺷﺪ ۡﻳﺪ ﻟﻘ ٰﻮي‬show that he possesses all higher attributes and
abilities and each of them is sound and well-grounded. There is absolutely no
possibility that any other spirit influence or over-awe him or deceive or cause any
confusion in the instruction of the book or that he himself commit any mistake or be
afflicted with doubt or uncertainty. The Almighty has protected him from all such
weaknesses so that he is able to discharge the responsibility entrusted to him with full
honesty and sincerity. In Sūrah al-Takwīr, he is described thus:
ۡ ۡ ۡ ۡ
(٢١-١٩:٨١) .Vٍ P‫ﻣﻄ ٍﺎع ﺛﻢ ﻣ‬.Vٍ P‫ذ ۡي ﻗﻮ ٍة ﻋﻨﺪ ذي ﻟﻌ ۡﺮش ﻣﻜ‬.‫ ۡﻳ ٍﻢ‬D— ‫ﻧ "ﻪ ﻟﻘ ۡﻮل رﺳ ۡﻮ ٍل‬
This is the word brought by a noble messenger. He is endued with great power
and held in honour before the Lord of the Throne. He is obeyed and is very
trustworthy. (81:19-21)
The expression ‫ ذ ۡو ﻣﺮ ٍة‬means that he is very stable and secure in both his intellect and
his character. There is no possibility of him being deceived or being sold or bought.
This word is used for intellectual and moral superiority.
It needs to be appreciated that these attributes of Gabriel are not merely mentioned
here to disparage the origin and source of inspiration of the soothsayers and
astrologers; in fact, the Jews and their associates: the extremist Shiites would, God
forbid, blame the Prophet (sws) for being dishonest, biased and lacking in wisdom as
has been alluded to in the exegesis of Sūrah al-Baqarah. For this very reason, they
always remained enemies of Gabriel, as has been referred to by the Qur’ān.
4. He was taught by an angel, mighty in power.

Verses: 56-62
ۤ ٰ ۡ ٰ
5
﴾١٠Q ﴿ ³»ٰ ‫ﻋ ۡﺒﺪ ٖه ﻣﺎ ۡو‬8ٰ_ ³»¼ ‫ ۚ﴾ﻓﺎ ۡو‬٩﴿ 8ž‫ ۡو ۡد‬VP‫ۙ﴾ﻓ–ﺎنﻗﺎبﻗ ۡﻮﺳ‬٨﴿8_‫﴾ﺛﻢ دﻧﺎﻓﺘﺪ‬Q ٧﴿8ٰx‫ ۙ﴾وﻫﻮ ﺑﺎﻵۡﻹﻓﻖ ﻵۡﻹ ۡﻋ‬٦﴿ ‫ﺎﺳﺘ ٰﻮي‬
ۡ ‫ ﻓ‬j‫ذ ۡوﻣﺮ ٍة‬
ۡ
The word ‫ ذ ۡو ﻣﺮ ٍة‬is related to ‫ﺷﺪ ۡﻳﺪ ﻟﻘ ٰﻮي‬. That is why it has been explained in
conjunction with the latter earlier. From the word ‫ﺎﺳﺘ ٰﻮي‬ ۡ ‫ ﻓ‬begins a description of the
nature of teaching referred to above by the words: Gabriel instructed the Prophet (sws)
in a very painstaking way and with great affection and attention taught him the divine
revelation which was revealed to him by God. The ‫ ف‬in the word ‫ﺎﺳﺘﻮى‬ ْ ‫ ﻓ‬is for
description: initially, he appeared in his original form and stood straight. The place of
his appearance was on the higher horizon of the heavens. Higher horizon refers to the
one found right on top of one’s head. If something appears from this horizon, it will
look as clear, sharp and unambiguous as the full moon or the midday sun. On the
other hand, if something appears from the eastern, western, northern or southern
horizon it will be vague and indistinct just like the new moon on the first day. The
purpose of this explanation is that Gabriel appeared before the Prophet (sws) from the
higher horizon, and the Prophet (sws) was able to fully observe him with his eyes.
The word 8_‫ ﺗﺪ‬means “to bend” or “to hang.” This describes the fact that Gabriel in
order to teach the Prophet (sws) came near him and just as an affectionate and elderly
teacher bends over his dear student with great fondness, he too bent over the Prophet
(sws). In other words, it was not that he taught the Prophet (sws) from a distance
without caring whether he had fully heard him or not and if he did, was able to
understand it or not; on the contrary, with full attention and focus, he delivered the
words in a manner that he be able to fully hear and understand them. Here it needs to
be kept in mind that the knowledge provided by the devils of the soothsayers is
ۡ ۡ
mentioned in by the Qur’ān as (١٠:٣٧) ‫ﺧﻄﻒ ﻟﺨﻄﻔﺔ‬: It is a stolen piece of information
which thieves and crooks have got hold of. Obviously, when the teachers are thieves,
they would only be teaching their students the way thieves do. The Qur’ān has here
prominently mentioned the nature and method of teaching of Gabriel so that the
difference in teaching of both is fully highlighted.
ٰ ۡ
In 8ž‫ ۡو ۡد‬VP‫ ﻓ–ﺎن ﻗﺎب ﻗ ۡﻮﺳ‬the word ‫ ﻗﺎب‬means “to the extent” and refers to ultimate
proximity and nearness. That is, Gabriel came so near the Prophet (sws) that a
distance of two bows or even less remained. This comparison also takes into account
the Arab taste for they were a people very conversant and familiar with bows and
arrows and to express great nearness would use the comparison of one bow’s length or
two bows’ length in the very way we say in our language one meter or two meters.
The word “or” here conveys the fact that this comparison is merely an expression for
nearness; for the distance can even be less.
5. Towering in character, endued with wisdom. He appeared while he stood poised, being on
the highest horizon. Then he drew near and came down within two bows’ length or even
closer. The Almighty then revealed to His servant that which He revealed.
ۤ
In ³»ٰ ‫ ﻋ ۡﺒﺪ ٖه ﻣﺎ ۡو‬8ٰ_ ³»¼ ‫ ﻓﺎ ۡو‬the subject of ³»¼ ‫ ۡو‬can be God as well as Gabriel. In the first case,
the meaning is absolutely clear: God in an elaborate manner revealed to His servant ie
Muḥammad (sws) that which He wanted to reveal. In the second case, the antecedent
of the genitive pronoun in ‫ ﻋ ۡﺒﺪ ٖه‬will be God and the meaning would be that with
attention and thoroughness Gabriel revealed to the servant of God what He wanted to
reveal or revealed that which God had directed Gabriel to reveal. My inclination is
towards the first of these interpretations and there is nothing particularly wrong with
the second one either. Some Sufis have absolutely wrongly concluded from this verse
that the Almighty, God forbid, has regarded Muḥammad to be a servant of Gabriel. I
have continued to point out in this exegesis in the light of various examples that the
antecedents of pronouns are determined through contextual indications. Multiplicity
(intishār) in antecedents is not a defect in every case; in many cases, it creates brevity
which is part of the eloquence found in the discourse of the Arabs.
ۡ
6
﴾١١﴿ ‫ﻣﺎ ﻛﺬب ﻟﻔﺆ د ﻣﺎ ر ٰ ي‬
This is God’s attestation to the Prophet’s observation: no one should regard this
observation to be a result of his fancy or deception of his inner self; it was none of
these and in reality, the Prophet (sws) fully observed him.
I have mentioned earlier that when the Prophet (sws) mentioned these observations
to his adversaries, they made fun of him. They said that that he saw his hidden desires
in his dreams and by regarding his dreamy Paradise to be a reality he related them to
people to over-awe them whereas all of them were the products of his fancy and
delusions from his inner-self. The Qur’ān has negated this allegation at many places in
various styles. In the exegesis of Sūrah al-Takwīr, more details will be provided.
7
﴾١٢﴿ ‫ ﻣﺎ ﻳ ٰﺮي‬8ٰx‫ﻓﺘ ٰﻤﺮ ۡوﻧ "ﻪ ﻋ‬
The adversaries of the Prophet (sws) are addressed in this verse and rebuked for
disputing with the Prophet (sws) on his observations. The fact is that he informs them
of only what he sees with his eyes and hears with his ears. If they are not able to see
this, then this will not negate the reality.
Here it needs to be kept in mind that the adversaries of the Prophet (sws) would
believe in all the nonsense the soothsayers would convey to them without any
hesitation because whatever they would say would be in accordance with their desires;
however, the call of the Prophet (sws) was against their desires and for this reason
they would raise all kinds of doubts to oppose him.
6. His heart did not deny his vision.

7. So will you then quarrel with him over what he is seeing?
Verses: 56-62
ۡ ۡ ۡ ٰ ۡ ۡ ۡ ۡ ً
8
﴾١٥Q ﴿ ‫﴾ ﻋﻨﺪﻫﺎ ﺟﻨﺔ ﻟﻤﺎ ٰوي‬١٤﴿ ³½‫﴾ﻋﻨﺪ ﺳ ۡﺪرة ﻟﻤﻨﺘ‬١٣ۙ ﴿ ‫ي‬Dٰ ¥ ‫و ﻟﻘ ۡﺪ ر ٰ ه ﻧ ۡﺰﻟﺔ‬
It is not that this was a one-time observation by the Prophet (sws) and thus could be
regarded as a mistake or a result of his imagination; he saw Gabriel again near the
farthest lote-tree near which is also the garden of repose. The implication is that they
should not make fun of the observation he is presenting to them; it is something which
requires their serious consideration. It may be kept in mind that here only two initial
observations are presented in response to people who were the pioneers in making fun
of the Prophet’s observations. This does not mean that he saw Gabriel only twice.
After these two initial observations, Gabriel started regularly appearing before him in
various forms and at different times. So much so, he became the Prophet’s most
known, frequent and cherished visitor.
The place of the farthest lote-tree is the one where this world of ours ends. It seems
that this lote-tree divides our world from the divine realm which is beyond our
observation. Neither are we aware of the boundaries of these two worlds nor of the
reality of this sign called the lote-tree which bifurcates the two. These things belong to
the category of the mutashābihāt. Hence as per the directive of the Qur’ān, it is
essential to profess faith in them and one should not try to determine their real form
and shape. Only God knows their real form. The knowledge of those who have sound
knowledge increases through such things. People who make efforts to try to find out
their real form and
ۡ ۡ shape,ۡ falter and go astray.
The words ‫ ﻋﻨﺪﻫﺎ ﺟﻨﺔ ﻟﻤﺎ ٰوي‬specify the place of the lote-tree: it is near the garden of
repose. Discussion on this garden can be seen in verse 19 of Sūrah al-Sajdah. It seems
that just as the lote tree is at the place this world ends, the Garden of Repose is at the
place the divine realm begins. It is evident from this stipulation that the Prophet (sws)
observed Gabriel the second time at the point these two worlds met.
ٰۡ ۡ ۡ
9
﴾١٦ۙ ﴿ `¾‫ذ •ﻐ¾` ﻟﺴ ۡﺪرة ﻣﺎ •ﻐ‬
Described in this verse is the nature of the observation: when the lote-tree was
covered with that which was covering it. These words point to the fact that at that time
divine manifestations were so numerous on the lote-tree that words are unable to
express them.
ٰ ۡ
10
﴾١٧﴿ ³¿‫ و ﻣﺎ ﻃ‬Dd‫ﻣﺎ ز غ ﻟﺒ‬
ۡ
Just as earlier on, the words were: (١١ :٥٣) .‫( ﻣﺎ ﻛﺬب ﻟﻔﺆ د ﻣﺎ ر ٰ ي‬his heart did not deny
8. And he beheld him once again near the farthest lote-tree, close to which is the Garden of
Repose.
9. When the lote-tree was being covered with that which was covering it.
10. His sight did not falter nor lost its poise.
his vision, (53:11)), it is stated that at the instance of this second observation his sight
did not falter nor lose its poise; whatever he observed was observed with full
concentrationْ and attention.
The word ‫ ز ْﻳﻎ‬means “to bend or to distort” something. The implication is that the
Prophet’s sight did not bend from its correct angle in the observation of a divine
manifestation;
ٰ on the contrary, he observed everything from a correct angle. The word
³¿‫ ﻃ‬means “to lose poise and balance.” The implication of the word is that though so
numerous were the divine manifestations that words are unable to express them, yet his
sight did not lose control the slightest. In fact, he deeply and fully observed everything.
ۡ
11
﴾١٨﴿ ‫ي‬Oٰ ۡm‫ﻟﻘ ۡﺪ ر ٰ ي ﻣ ۡﻦ ٰ ٰﻳﺖ رﺑﻪ ﻟﻜ‬
This verse refers to the observations of the Prophet (sws) at that instant: indeed, he
saw his Lord’s great signs. The Qur’ān does not provide details of any of these signs
because not only are they beyond words, but also they are beyond human intellect.
ۡ
However, the word ‫ي‬Oٰ m‫( ﻛ‬great) bears witness to the fact that these signs were above and
beyond the ones every man of vision can observe in the world within him and that
which surrounds him. Our exegetes are of the opinion that these signs refer to the ones
the Prophet (sws) saw in his divine journey to the skies. What supports their opinion is
that in Sūrah Banī Isrā’īl where this journey is mentioned, it is stated that he observed
great signs of his Lord. However, it must be kept in consideration that he only observed
the signs of God; there is no indication that he observed God Himself.
This introductory portion of the sūrah may now be summarized so that the
remaining portion is easily understood.
People who by regarding the Qur’ān to be a product of soothsaying and astrology
wanted to belittle its status are addressed and told:
1. They should not regard the Day of Judgement which the Qur’ān is informing
them of to be something ordinary. The Qur’ān is not at all like the nonsensical uttering
of their soothsayers and astrologers that has been concocted by its presenter. It is in
fact a revelation from God which He has delivered to a special servant of His through
His loftiest angel. The purpose is to fully inform them of this day before its advent.
2. The angel who has brought down this divine revelation is held in high esteem by
God and that is why he has been selected by God for this task. He is the most
trustworthy; he cannot show dishonesty in what he has been entrusted with; he is also
very powerful and no one can dare overpower or over-awe him; he has been blessed
with all high moral attributes and intellectual abilities and hence there is no possibility
that he may be afflicted with any misconception or someone may deceive him or that
he may show bias to someone or unjustly oppose anyone.
3. This angel was twice seen by the Prophet (sws) very clearly. In the first instance,
11. Indeed, he saw his Lord’s great signs.

Verses: 56-62
he saw him in the higher horizon and in the second near the farthest lote-tree. There is
absolutely no possibility that this observation which he has stated to them be a product
of his fancy.
4. The angel taught the Prophet (sws) the way an affectionate teacher instructs his
pupil by going near him and bending over him. The Prophet (sws) fully grasped and
understood this instruction. It is not that he heard some words coming from a distant
source of which he was not sure what he heard and understood.
Section II: Verses (19-30)
In the succeeding verses, the adversaries of the Prophet (sws) are warned that they
have no basis not to fear of the Day of Judgement which they are being so elaborately
and thoroughly informed of. Are they depending on the intercession of their self-
claimed deities: Lāt, Manāt and ‘Uzzā? If this is true, then they should remember that
they are merely hypothetical names which qualify no one in the real world. Reward and
punishment is a reality. They cannot combat reality with conjecture. Whatever false
wishes they have nurtured in their hearts are mere desires; it is not certain that they
materialize. All the affairs of the heavens and the earth are in the hands of God. Not
even an angel can open his mouth in the presence of God without His permission.
Those who have named angels after women, and are indifferent to the Qur’ān because
of dependence on them have only made a back door to escape the accountability of the
Hereafter. However, even this will be of no benefit to them. God knows best the
righteous from the wrong-doers.
In the light of this background, readers may proceed to read the next section of
verses.
ۤ ٰۡ ٌ ً ۡ ٰۡ ۡ ٰ ٰ ۡ ٰ
‫ ﻵﻹ‬³´ ‫﴾ ۡن‬٢٢﴿ ‫ي‬²P‫﴾ ﺗﻠﻚ ذ ﻗ ۡﺴﻤﺔ ﺿ‬٢١﴿ `±‫ و ﻟﻪ ﻵۡﻹﻧ‬D—‫﴾ ﻟﻜﻢ ﻟﺬ‬٢٠﴿ ‫ي‬Dٰ ¥‫﴾ و ﻣﻨﻮة ﻟﺜﺎﻟﺜﺔ ﻵۡﻹ‬١٩ۙ ﴿ ‫ء ۡﻳﺘﻢ ﻟﻠﺖ و ﻟﻌﺰي‬D°
ۡ ۡ ٰ ۡ ۤ ۡ ۤ
‫وﻟﻘ ۡﺪﺟﺂءﻫ ۡﻢﻣ ۡﻦ رﺑﻬﻢ‬l‫ﻔﺲ‬o‫ ۡنﻳﺘﺒﻌ ۡﻮن ﻵﻹ ﻟﻈﻦ وﻣﺎ ﺗ ۡﻬﻮي ﻵۡﻹ‬j‫ﺂء ﺳﻤ ۡﻴﺘﻤﻮۡﻫﺎ ﻧﺘ ۡﻢو ٰ ﺑﺂؤ• ۡﻢ ﻣﺎ ﻧﺰل ﷲ*) ﺑﻬﺎﻣ ۡﻦﺳﻠ ٰﻄ ٍﻦ‬ ٌ ‫ۡﺳﻤ‬
ً ۡ ٰ ٰ ٰ ۡ ۡ
‫ﻦ‬È ‫ﻐ¨ ۡ` ﺷﻔﺎﻋﺘﻬ ۡﻢ ﺷ ۡﻴﺌﺎ ﻵﻹ ﻣ‬h ‫ ﻟﺴ ٰﻤ ٰﻮت ﻵﻹ‬89 ‫﴾ و ﻛ ۡﻢ ﻣ ۡﻦ ﻣﻠ ٍﻚ‬٢٥﴿ 8ٰ_‫ة و ﻵۡﻹ ۡو‬D¥‫) ﻵۡﻹ‬ÆÇ‫﴾ ﻓ‬Å٢٤﴿Ä`¨‫﴾ ۡم ﻟﻶۡﻹﻧﺴﺎن ﻣﺎ ﺗﻤ‬٢٣Q ﴿ ‫ﻟﻬ ٰﺪي‬
ٰۡ ۡ ٰ ٰ ٰ ۡ
‫﴾ و ﻣﺎ ﻟﻬ ۡﻢ ﺑ ٖﻪ‬٢٧﴿ `±‫ﻜﺔ ﺗ ۡﺴﻤﻴﺔ ﻵۡﻹﻧ‬T‫ﻠ‬Ê ‫ة ﻟﻴﺴﻤ ۡﻮن ﻟﻤ‬D¥‫﴾ ن ﻟﺬ ۡﻳﻦ ﻵﻹ ﻳ ۡﺆﻣﻨﻮۡن ﺑﺎﻵۡﻹ‬٢٦﴿ `É‫ ۡﻌﺪ ۡن ﻳﺎذن ﷲ*) ﻟﻤ ۡﻦ ﻳﺸﺂء و ﻳ ۡﺮ‬€
ۡ ۡ ٰ ۡ ۡ ً ۡ ۡ ۡ
‫ﻧﺎ و ﻟ ۡﻢ ﻳﺮ ۡد ﻵﻹ ﻟﺤ ٰﻴﻮة‬D—‫ ﻋ ۡﻦ ذ‬Ä Ë8_‫ض ﻋ ۡﻦ ﻣ ۡﻦ ﺗﻮ‬D›‫﴾ ﻓﺎ‬٢٨ۚ ﴿ ‫ و ن ﻟﻈﻦ ﻵﻹ •ﻐ¨ ۡ` ﻣﻦ ﻟﺤﻖ ﺷ ۡﻴﺌﺎ‬l‫ ۡن ﻳﺘﺒﻌ ۡﻮن ﻵﻹ ﻟﻈﻦ‬j‫ﻣ ۡﻦ ﻋﻠ ٍﻢ‬
ۡ ۡ ٰ ۡ
﴾٣٠﴿ ‫ نرﺑﻚﻫﻮ ۡﻋﻠﻢﺑﻤ ۡﻦﺿﻞﻋ ۡﻦﺳﺒ ۡﻴﻠ ٖﻪ®وﻫﻮ ۡﻋﻠﻢ ﺑﻤﻦ ۡﻫﺘ ٰﺪي‬j‫﴾ ذﻟﻚﻣ ۡﺒﻠﻐﻬ ۡﻢ ﻣﻦ ﻟﻌﻠﻢ‬٢٩Q ﴿‫ﻟﺪﻧﻴﺎ‬
Have you ever pondered over Lāt and ‘Uzzā and the third Manāt which is next in rank
below them? For your own selves you like sons and for Him daughters! This indeed is a
division unjust! They are but names which you and your fathers have invented in whose
favour the Almighty has revealed no argument. They follow conjectures and the whims
of their own souls, even though there has already come to them a manifest guidance from
their Lord. (19-23)
Will man attain all that he desires? Therefore, remember that the Hereafter and this
world are under the control of God. And how many angels are there in the heavens
whose intercession shall be of no avail until the Almighty gives permission to whom
He wants and for whom He chooses. (24-26)
Those who do not believe in the Hereafter call the angels by the names of women.
Yet of this they have no knowledge; they merely follow conjecture and conjecture can
never take the place of truth. Therefore, turn away from those who turn away from
Our Reminder and seek only the life of this world. This is the farthest limit of their
knowledge. Your Lord fully knows those who have strayed from His path and those
who are rightly guided. (27-30)
Explanation
ۡ ٰ ٰ ۡ ٰ
12
﴾٢٠﴿ ‫ي‬Dٰ ¥‫﴾ و ﻣﻨﻮة ﻟﺜﺎﻟﺜﺔ ﻵۡﻹ‬١٩ۙ ﴿ ‫ءﻳۡﺘﻢ ﻟﻠﺖ و ﻟﻌﺰي‬D°
The question posed in these verses is meant to express amazement and humiliation.
Earlier on, the attributes of Gabriel were mentioned: he is mighty in power, towering
in character, endued with wisdom. In Sūrah al-Takwīr, the words are: (٢١:٨١) ‫( ﻣﻄ ٍﺎع‬he
ۡ ۡ ۡ
is obeyed, (81:21)) and (٢٠:٨١).Vٍ P‫( ذ ۡي ﻗﻮ ٍة ﻋﻨﺪ ذي ﻟﻌ ۡﺮش ﻣﻜ‬held in honour before the Lord of
the Throne, (81:20)) and I have already discussed what these attributes tacitly imply.
Here another special aspect of his is worthy of attention which becomes evident from
the humiliating style of this verse: a little deliberation shows that the attributes of
Gabriel mentioned are very commendable manly ones. In other words, the Quraysh
are rebuked by referring to these attributes of this exalted angel: how can these angels
having such lofty manly attributes be compared to their deities: Lāt, ‘Uzzā and Manāt
about whom they think that they are God’s daughters and whom they have named
after women.
It will become evident from succeeding verses that all three of them are symbols of
the angels. It has been pointed out at a number of places in this exegesis that the
idolaters of Arabia regarded the angels to be daughters of God and thought that God
did whatever they said. For this reason, these deities were able to procure for their
worshippers sustenance and children in this world and if ever there was going to be a
Day of Judgment they would have them go scot-free without any punishment. In
particular, these three deities had a great status for them. Their recommendation and
intercession was considered to bear certain results. About them, they believed ‫ﺗﻠﻚ ﻟﻐﺮ ﻧﻴﻖ‬
³Ì‫ﺗ‬Oš‫ وإن ﺷﻔﺎﻋﺘﻬﻦ ﻟ‬8x‫( ﻟﻌ‬these are deities of exalted status and there is full hope that their
12. Have you ever pondered over Lāt and ‘Uzzā and the third Manāt which is next in rank
below them?
Verses: 56-62
recommendations will be accepted).

There is no need to get into a discussion as to which among the tribes of Arabia
worshipped which one of them. It is possible that a particular tribe specially related
itself to one of them; however, all the idolaters of Arabia equally acknowledged their
exaltedness. In order to express and impose their political and religious leadership
over the whole of Arabia, the Quraysh had gathered the statues of all the deities in the
holy ka‘bah. Since the worshippers of these three deities in Arabia outnumbered all
others, the Quraysh too revered them the most.
It is also evident from the Qur’ān that though these three deities were regarded as
the most exalted in the eyes of Arabs yet between them there were gradations in
status. Lāt and ‘Uzzā had the highest status. Though Manāt was also regarded as very
exalted yet it was lower in rank to the other two. Thus the Qur’ān has qualified it with
the attributes: ‫ ﺛﺎﻟﺜﺔ‬and ‫ى‬D¥‫أ‬. The first of these refers to its placement amongst the
highest of the deities and the second of them informs us of its relative rank as
compared to the rest of the two: though it belongs to their category yet it is second in
stature to them. The words 8_‫ أو‬and ‫ى‬D¥‫ أ‬are known in Arabic to express rank and status
and have been used in this in the Qur’ān
ۡ ۡ as well. A clear example of this usage can be
ۡ ۡ ۡ
seen in the following verse: .‫ﺎن ﻟﻜ ۡﻢ ﻋﻠ ۡﻴﻨﺎ ﻣ ۡﻦ ﻓﻀ ٍﻞ ﻓﺬ ۡوﻗﻮ ﻟﻌﺬ ب ﺑﻤﺎ ﻛﻨﺘ ۡﻢ ﺗﻜﺴﺒ ۡﻮن‬v ‫ﻬ ۡﻢ ﻓﻤﺎ‬¹Dٰ ¥‫و ﻗﺎﻟ ۡﺖ ۡوﻟٰˆﻬ ۡﻢ ﻵﻹ‬
(٣٩:٧) (Then the first will say to the last: “You were no better than we. Taste the
penalty of your misdeeds,” (7:39)).
A better part of the discussions found in books of exegesis regarding the etymology
ْ
and meaning of these names is baseless.13 In my opinion, the name ‫( ﻟﻶﻹت‬al-Lāt) ٰ is a
distorted form of ‫( ﻵﻼﻟﻬﺔ‬al-Ālihah). Just as the greatest of the worshipped is )*‫ ﷲ‬they had
adopted the name ‫ ﻵﻼﻟﻬﺔ‬for their greatest deity which the common masses with their ٌ
ْ
repeated use of the word had converted to ‫ ﻟﻶﻹت‬. Some people regard it from the root ‫ﻟﺖ‬
which means “to dissolve and to knead.” They thought that this was the name of a
person who fed the pilgrims in the times of ḥajj by making a beverage in which they
would dissolve barley in water. After his death, people started worshipping his grave
and he came to be regarded by this name as a deity. This opinion is not only wrong as
far as etymology is concerned, it is also against Qur’ānic stipulations. It is evident from
the Qur’ān that they were statues of deities and they were carved out by naming the
angels after women.
The word ‫ى‬¤› obviously is the feminine form of ‫ ْﻳﺰ‬¤› (‘Azīz) and ¤›‫( أ‬A‘azza). ‫ ْﻳﺰ‬¤› is a
prominent attribute of God which portrays His exaltedness and reverence. From this
very aspect, this deity is called ‫ى‬¤›.
In my opinion the word ‫ ﻣﻨﺎت‬is from the root ‫ ﻣﻨﻴﺔ‬which would mean a deity coming
close to which is greatly cherished or which is a means to grant wishes.
13. See, for example: Ibn Kathir, Tafsir al-Qur’ān al-‘Aẓim, vol. 4, 254-255. (Translator)
ٰۡ ٌ ً ۡ ٰۡ
14
﴾٢٢﴿ ‫ي‬²P‫﴾ﺗﻠﻚ ذ ﻗ ۡﺴﻤﺔ ﺿ‬٢١﴿ `±‫ و ﻟﻪ ﻵۡﻹﻧ‬D—‫ﻟﻜﻢ ﻟﺬ‬
There is sarcasm in these sentences: the Arabs like male offspring and hate female
offspring to the extent that whenever a girl is born to them they start hiding
themselves from others out of embarrassment. So when such are their feelings about
the female gender they should at least be gracious enough to not impute to others what
they dislike for their own selves. What justice can be seen in this distribution for God
has created all but they associate daughters to Him and sons to their own selves? This
distribution is absolutely unfair and unmerited. It was but just and fair that what they
disliked for themselves should not have been related by them to God.
ٰۡ
The word ‫ي‬²P‫ ﺿ‬means “something which is unjust and unfair.” The verb ‫ ﺿﺎزه‬would
mean ‫( ﻇﻠﻤﻪ‬he oppressed him; he was unjust to him).
The implication of the whole verse is that ascribing sons or daughters to God is in
the first place totally against God’s oneness as well as human nature and intellect;
they have shown further injustice by ascribing to God what they regard a means of
embarrassment for themselves. This only means that they regard God to be even
inferior in status to themselves.
ۡ ۡ ٰ ۡ ۤ ۡ ۤ ٌ ‫ ﻵﻹ ۤ ۡﺳﻤ‬³´ ‫ۡن‬
‫ و‬l ‫ﻔﺲ‬o‫ ۡن ﻳﺘﺒﻌ ۡﻮن ﻵﻹ ﻟﻈﻦ و ﻣﺎ ﺗ ۡﻬﻮي ﻵۡﻹ‬j ‫ﺂء ﺳﻤ ۡﻴﺘﻤ ۡﻮﻫﺎ ﻧﺘ ۡﻢ و ٰ ﺑﺂؤ• ۡﻢ ﻣﺎ ﻧﺰل ﷲ*) ﺑﻬﺎ ﻣ ۡﻦ ﺳﻠ ٰﻄ ٍﻦ‬
ۡ
15
﴾٢٣Q ﴿ ‫ﻟﻘ ۡﺪ ﺟﺂءﻫ ۡﻢ ﻣ ۡﻦ رﺑﻬﻢ ﻟﻬ ٰﺪي‬
Expressed in these verses is the reality of these deities: they are merely names which
they and their forefathers have given them and they do not represent any one in the real
world. The Almighty has not revealed any sanction in their favour which they can
present in their support. If they have found their forefathers worshipping them, then this
is not reason enough. They too like them worshipped these deities while blindly
following their own forefathers. God’s sanction in this regard could have been found in
human nature and intellect or could have been found in God’s signs scattered not only in
the world around man but also in the world within him or could have been directly
communicated to them through His prophets and messengers. He could have said that
such and such are his favourite daughters whose recommendation He always accepts
and forgives all those who worship these deities. When none of these sanctions exists,
then they are merely names invented by them and their forefathers and the beings they
qualify do not exist in reality. ۡ ۡ
ٰ ۡ
Consider next the portion: ‫ و ﻟﻘ ۡﺪ ﺟﺂءﻫ ۡﻢ ﻣ ۡﻦ رﺑﻬﻢ ﻟﻬﺪي‬l ‫ﻔﺲ‬o‫ ۡن ﻳﺘﺒﻌ ۡﻮن ﻵﻹ ﻟﻈﻦ و ﻣﺎ ﺗ ۡﻬﻮي ﻵﻹ‬. In the
14. For your own selves you like sons and for Him daughters! This indeed is a division
unjust!
15. They are but names which you and your fathers have invented in whose favour the
Almighty has revealed no argument. They follow conjectures and the whims of their own
souls, even though there has already come to them a manifest guidance from their Lord.
Verses: 56-62
previous portions of this set of verses, the discourse was set in direct address. Here the
discourse has become indirect. This is a rebuke on their deprivation and misfortune and
an expression of sorrow on their intellectual decadence: God Himself had specially
revealed His guidance to them; however, instead of following it, they started following
their own conjectures and their own whims.
ٰ ۡ
The word ‫ ﻟﻬﺪي‬is used for the guidance which the Almighty has revealed in the
form of the Qur’ān and Sunnah and whose exaltedness and purity has been mentioned
in the introductory verses of the sūrah. Following conjecture and whims is dangerous
in all circumstances; however, following them in spite of the presence of divine
guidance is like throwing
ۡ ۡ one self into the pit of death in broad daylight.
The words ‫ﻔﺲ‬o‫ و ﻣﺎ ﺗ ۡﻬﻮي ﻵﻹ‬specifically refer to the innovation of polytheism of these
people which is under discussion. The reason is that every innovation originates from
some personal whim or wish. When a person’s soul does not find in itself the strength to
fulfil the demands of a reality and its denial is also not easy for it, then it tries to adopt
ways which apparently do not seem to be its denial yet are able to afford it with a route
to escape heavy responsibilities thereby imposed. Whatever religious innovation one
reflects on, one will find this fiend of human whim and desire hidden in it.
Obviously, there existed no intellectual or scriptural arguments in favour of these
deities; however, in order to silence every indicator for reward and punishment, Satan
tried to deceive these Idolaters by saying that angels were daughters of God and that
such and such daughters were especially dear to Him. He tried to convince them that
He listens to what these special ones say to Him and that if they intercede, He
necessarily honours them. Hence all those who worship them and make offerings at
their altars will win God’s favour through their intercession and be granted wealth and
children in this world and a high status in the Hereafter if ever it comes about. In this
manner, success in this world and the next was rendered an easy affair and any danger
of accountability and reward and punishment in the Hereafter was warded off.
However, if one deliberates on this issue, what else is the reason behind this
mythology other than personal desire and fancy? A person’s inner-self wanted that a
way be found to procure God’s nearness and Paradise so that it did not have to sacrifice
any of its desires. Satan showed it this way.
ٰ ٰ ٰ ۡ
16
﴾٢٥﴿ 8ٰ_‫ة و ﻵۡﻹ ۡو‬D¥‫) ﻵۡﻹ‬ÆÇ‫﴾ﻓ‬٢٤Å ﴿Ä`¨‫ۡم ﻟﻶۡﻹﻧﺴﺎن ﻣﺎ ﺗﻤ‬
This is an expression of amazement on what is said above as well as a comment on
it. The implication is that it is up to them to carve out any philosophy in the guidance
of their whims and desires to please themselves; however, it is not necessary that all
their desires will be granted; there is a great difference between reality and desire;
16. Will man attain all that he desires? Therefore, remember that the Hereafter and this
world are under the control of God.
when they face reality, only then will they realize that they were building castles in
the air – castles whose foundations are built on sand; none of their deities will be able
to help them in any way; each person will be faced with his deeds; those whose good
deeds abound will enter Paradise and those in which evil deeds abound will be cast
into Hell regardless of who they are.
Here it needs to be kept in mind that just as the Idolaters of Arabia had nurtured a
lot of baseless desires in their hearts whilst relying on their deities, the Jews,
Christians and Muslims too had a lot of desires in their hearts which were a product of
their fancy. I have already alluded to the details of the desires of the Jews and
Christians which the Qur’ān calls as amāniyyu in the exegesis of Sūrah al-Baqarah
and Sūrah Āl ‘Imrān. In my book, Ḥaqīqat-e Shirk-o Tawḥīd,17 I have elaborated upon
the beliefs which Muslims while following the Jews and Christians had invented
against the Qur’ān and Sunnah. By using the general word “man” in this verse, the
Qur’ān has addressed each and every individual without any exception and informed
him that whatever wishes and desires a person may harbour in his heart is up to him;
however, he should remember that desires neither alter the reality nor will the law of
God show bias for any one
ٰۡ ٰ
in the slightest way.
ۡ
The words 8ٰ_‫ة و ﻵﻹ ۡو‬D¥‫) ﻵﻹ‬ÆÇ‫ ﻓ‬signify that if any person wrongly wishes that the laws and
practices of God will change to accommodate his desires, then he should fully know
that both this world and the next are in the complete control of God; no one has the
status or stature to intercede before Him for someone without His permission or to try
to affect a change in His laws or decisions.
ٰ ٰ ۡ ً ۡ
18
﴾٢٦﴿ `É‫ ۡﻌﺪ ۡن ﻳﺎذن ﷲ*) ﻟﻤ ۡﻦ ﻳﺸﺂء و ﻳ ۡﺮ‬€ ‫ﻦ‬È ‫ﻐ¨ ۡ` ﺷﻔﺎﻋﺘﻬ ۡﻢ ﺷ ۡﻴﺌﺎ ﻵﻹ ﻣ‬h ‫ ﻟﺴ ٰﻤ ٰﻮت ﻵﻹ‬89 ‫و ﻛ ۡﻢ ﻣ ۡﻦ ﻣﻠ ٍﻚ‬
This verse further explains the previous one: let alone these deities of the Idolaters
there are many angels, both of high and low rank, present in the heavens whose
intercession will be of no avail to anyone except if God permits them. In the first
place, no one will dare open his mouth without the permission of God and whoever
tries to open it will only be allowed to do so in favour of the person for whom God
will permit his intercession.
ٰۡ ۡ ٰ
19
﴾٢٧﴿ `±‫ﻜﺔ ﺗ ۡﺴﻤﻴﺔ ﻵۡﻹﻧ‬T‫ﻠ‬Ê ‫ة ﻟﻴﺴﻤﻮۡن ﻟﻤ‬D¥‫ن ﻟﺬ ۡﻳﻦ ﻵﻹ ﻳ ۡﺆﻣﻨ ۡﻮن ﺑﺎﻵۡﻹ‬
This verse points to the people who have fabricated this mythology: they are the
ones who do not have faith in the Hereafter; even if they accept it in the capacity of a
17. See: Amin Aḥsan Iṣlāḥi, Ḥaqīqat-e Shirk-o Tawḥīd (Lahore: Faran Foundation, 1988),
71-99.
18. And how many angels are there in the heavens whose intercession shall be of no avail until
the Almighty gives permission to whom He wants and for whom He chooses.
19. Those who do not believe in the Hereafter call the angels by the names of women.
Verses: 56-62
supposition, they do not have belief in the reality of the Hereafter as the Day on which
the complete justice of God will manifest itself and each person will be rewarded or
punished in accordance with his deeds. It is these people who have named angels after
women and concocted the mythology that they are beloved daughters of God and it is
through their intercession alone that the favours of this life are won and if there ever is
a hereafter, then it is they who will become their real helpers and will make God grant
them all they want.
ً ۡ ۡ ۡ
20
﴾٢٨ۚ ﴿ ‫ و ن ﻟﻈﻦ ﻵﻹ •ﻐ¨ ۡ` ﻣﻦ ﻟﺤﻖ ﺷ ۡﻴﺌﺎ‬l ‫ ۡن ﻳﺘﺒﻌ ۡﻮن ﻵﻹ ﻟﻈﻦ‬j ‫و ﻣﺎ ﻟﻬ ۡﻢ ﺑ ٖﻪ ﻣ ۡﻦ ﻋﻠ ٍﻢ‬
Though they have fabricated this folk-tale to save their skins from the
responsibilities of the Hereafter, it is based on mere conjecture. Merely to fulfil their
fancies, they are indulging in blatant conjecture. These foolish people do not know
that conjecture is what it is and cannot replace reality in any way. When the reality
manifests itself, they will come to know that they had been only dreaming throughout
their lives.
ٌ ٰ ۡ
In verse 23, the word ‫ ﻇﻦ‬has been used in contrast to the word ‫( ﻟﻬﺪي‬the guidance).
ْ
Here it has been used in contrast to both ‫( ﻋﻠﻢ‬knowledge) and ‫( ﺣﻖ‬the truth).
Knowledge is not only obtained through innate guidance and through one’s intellect
but also through divine revelations. Knowledge which is obtained through divine
ٰ ۡ
revelation in fact occupies the status of ‫( ﻟﻬﺪي‬the guidance) because it is beyond any
shadow of doubt. Thus it has also been called ‫( ﺣﻖ‬the truth). What is not substantiated
by innate guidance and intellect nor by divineۡ revelation is in fact totally speculative
and baseless. The Qur’ān by using the words ‫ و ﻣﺎ ﻟﻬ ۡﻢ ﺑ ٖﻪ ﻣ ۡﻦ ﻋﻠ ٍﻢ‬has stripped this mythology
of the idolaters from every support of knowledge and thereby regarded it to be a
fabricated tale. In other words, in its favour, they neither have any corroboration by
reason nor revelation. The Arabs were fully aware of this reality that what is not
ٌ
substantiated by reason cannot be regarded as knowledge; it is mere conjecture (‫)ﻇﻦ‬
which has no basis. The famous classical poet Ṭarfah ibn
al-‘Abd has distinguished between conjecture and knowledge in the following manner:
ْ
‫و ْﻋﻠﻢ ﻋﻠ ًﻤﺎ ﻟ ْﻴﺲ ﺑﺎﻟﻈﻦ ﻧﻪ‬
(and I know what is based on knowledge which is not conjecture so that …)21
ٌ
There is another aspect of conjecture (‫ )ﻇﻦ‬which I will inshā’Allāh explain under the
ۡ
following verse of Sūrah al-Ḥāqqah: (٢٠ :٦٩).‫ ﻣ ٰﻠ ٍﻖ ﺣﺴﺎﺑﻴ ۡﻪ‬8ۡ ž ‫ ﻇﻨﻨﺖ‬8ۡ ž .
20. Yet of this they have no knowledge; they follow merely conjecture and conjecture can
never take the place of truth.
21. Al-Tabrayzī, Dīwān al-ḥamāsah, vol. 2 (Beirut: Dār al-Qalam, n.d.), 182.
ۡ ۡ ۡ ٰ ۡ ۡ
22
﴾٢٩Q ﴿ ‫ﻧﺎ و ﻟ ۡﻢ ﻳﺮ ۡد ﻵﻹ ﻟﺤ ٰﻴﻮة ﻟﺪﻧﻴﺎ‬D—‫ ﻋ ۡﻦ ذ‬Ä
Ë 8_‫ض ﻋ ۡﻦ ﻣ ۡﻦ ﺗﻮ‬D›‫ﻓﺎ‬
Here the Prophet (sws) has been directed that people who are so arrogant and big-
headed that instead of following the guidance of God they want to follow their own
fancies and instead of knowledge want to rely on conjecture and in place of good want
to tread the path of evil, he should not pursue them much. If they have shown
indifference to God’s guidance, then the Prophet (sws) too should ignore them; he has
discharged his responsibility; now it is their responsibility; soon they shall witness its
consequences.ْ
The word D—‫ ذ‬here refers to the Qur’ān. It is used for it at many instances, and it has
various aspects to which I have alluded at various places. Here it is used in this sense
because the Qur’ān is reminding them of the Hereafter and its responsibilities – people
who have become indifferent to them because of reliance on their imaginary deities.
ۡ ۡ
The words ‫ و ﻟ ۡﻢ ﻳﺮ ۡد ﻵﻹ ﻟﺤ ٰﻴﻮة ﻟﺪﻧﻴﺎ‬refer to the real reason behind their denial: they have
regarded this life and its lures to be their real objective.
ۡ ۡ ٰ
23
﴾٣٠﴿ ‫ ن رﺑﻚ ﻫﻮ ۡﻋﻠﻢ ﺑﻤ ۡﻦ ﺿﻞ ﻋ ۡﻦ ﺳﺒ ۡﻴﻠ ٖﻪ ® و ﻫﻮ ۡﻋﻠﻢ ﺑﻤﻦ ۡﻫﺘ ٰﺪي‬j ‫ذﻟﻚ ﻣ ۡﺒﻠﻐﻬ ۡﻢ ﻣﻦ ﻟﻌﻠﻢ‬
The implication of this verse is that these people only have access to the apparent
and the external form of this world; neither do they have access to the reality behind
this external form nor do they have any desire for it even though it is the latter which
should have been their prime consideration; without it, this world is meaningless and
purposeless and a place of amusement. The fact, on the other hand, is that so evident
from every nook and corner of this universe is its creator’s power and authority that
except for a fool no one can be audacious enough to deny it. It is beyond a powerful
and wise being that He create such a huge place merely for amusement.
ۡ ۡ ٰ
It is evident from the style of ‫ ذﻟﻚ ﻣ ۡﺒﻠﻐﻬ ۡﻢ ﻣﻦ ﻟﻌﻠﻢ‬that it is merely their narrow
mindedness and meanness that they are lured by its external form and have become
indifferent to its reality even though all its apparent pleasures are temporary and
transient. The real eternal kingdom is the one towards which the Qur’ān calls them but
they because of their timidity and deprivation do not find the courage to go after it.
This aspect is explained by the following verse of Sūrah al-Rūm:
ٰ ٰ ۡ ۡ
(٧:٣٠) .‫ة ﻫ ۡﻢ ﻏﻔﻠ ۡﻮن‬D¥‫ و ﻫ ۡﻢ ﻋﻦ ﻵۡﻹ‬ÄÍ‫• ۡﻌﻠﻤ ۡﻮن ﻇﺎﻫ ًﺮ ﻣﻦ ﻟﺤ ٰﻴﻮة ﻟﺪﻧﻴﺎ‬
They know the outward show of this nether life, but of the life to come they are
heedless. (30:7)
22. Therefore, turn away from those who turn away from Our Reminder and seek only the life
of this world.
23. This is the farthest limit of their knowledge. Your Lord best knows those who have
strayed from His path and those who are rightly guided.
Verses: 56-62
ٰ ۡ
The words ‫ ن رﺑﻚ ﻫﻮ ۡﻋﻠﻢ ﺑﻤ ۡﻦ ﺿﻞ ﻋ ۡﻦ ﺳﺒ ۡﻴﻠ ٖﻪ ® و ﻫﻮ ۡﻋﻠﻢ ﺑﻤﻦ ﻫﺘﺪي‬assure the Prophet (sws) and
warn and threaten the people who are slaves to the pleasures of this world. The
Prophet (sws) is addressed and told that he should now ignore them; his Lord fully
knows those who have deviated from His path as well as those who are rightly guided.
He will deal with every person the way he is worthy of being dealt with. His
knowledge embraces every thing and His power dominates all. Neither will those
people who have strayed from the right path be able to escape His grasp nor will those
who are fighting every misery for His cause be deprived of His help and mercy.
Section III: (Verses 31-53)
The succeeding verses further explain and emphasize what is stated in the previous
section.
First, it is explained that the kingdom of the heavens and the earth is under the
control of the one and only God. He has not granted any share of His power to their
self-claimed deities so as to be able to influence His justice. Thus He will necessarily
punish the sinners and reward the righteous. As far as those people are concerned
who, because of their intercessors or because of their lineage and race or because of
some apparent service to the House of God and its pilgrims were guilty of self-praise
and regarded Paradise to be their birth-right, they shall be cast into Hell by God. Only
those will be safe from His grasp who desisted from usurping rights and from open
indecencies. If they chance by a sin, they will be forgiven by God once they repent.
Vast is God’s mercy. Those who in conceit of their superiority and holiness think that
whatever their deeds God will not seize them should keep in mind the fact that the
Almighty knows best the material from which they have been created; a creature made
from mud, sludge and an impure fluid should not claim to be so holy and sacred.
After this, wonder is expressed at the people who overrate themselves and who do
not have it in their hearts to spend in the way of God but in their claim of association
with Abraham (sws) or Moses (sws) dream that they will surely be granted a high
status in the Hereafter even though the most prominent teaching of Abraham (sws)
and Moses (sws) was that in the Hereafter no one will bear the burden of another
person; each person will face what his own deeds have earned for him.
After this is explained that sorrow and happiness, life and death, subsistence and
children, affluence and poverty are all under the control of God and therefore
everyone must turn to Him at all times. Those who worship the Sirius star which
comes out in the spring season thinking that the blessings of spring are the result of its
bestowal should remember that God is the Lord of Sirius as well.
After the above previous nations are briefly referred to in that they too were led
astray the way the Quraysh were; so they should seek a lesson from their fate recorded
in history and not invite the wrath of God.

In the light of this background, readers may recite the verses cited below.
ٰ ۡ ٰ
‫﴾ ﻟﺬ ۡﻳﻦ‬٣١ۚ ﴿ `¨‫ ﻵۡﻹ ۡرض ® ﻟﻴ ۡﺠﺰي ﻟﺬ ۡﻳﻦ ﺳﺂء ۡو ﺑﻤﺎ ﻋﻤﻠ ۡﻮ و ﻳ ۡﺠﺰي ﻟﺬ ۡﻳﻦ ۡﺣﺴﻨ ۡﻮ ﺑﺎﻟﺤ ۡﺴ‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣﺎ‬89 ‫و ﷲ*) ﻣﺎ‬
ٌ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
‫ ﻫﻮ ۡﻋﻠﻢ ﺑﻜ ۡﻢ ذ ﻧﺸﺎ• ۡﻢ ﻣﻦ ﻵۡﻹ ۡرض و ذ ﻧﺘ ۡﻢ ﺟﻨﺔ‬j ‫ ن رﺑﻚ و ﺳﻊ ﻟﻤﻐ¦ ة‬j ‫ﺮ ﻵۡﻹﺛﻢ و ﻟﻔﻮ ﺣﺶ ﻵﻹ ﻟﻠﻤﻢ‬T‫ﺒ‬Ê ‫ﻳ ۡﺠﺘﻨﺒ ۡﻮن ﻛ‬
ۡ ۡ ٰ ٰ ۡ ۤ
‫﴾ ﻋﻨﺪ "ه‬٣٤﴿ ‫﴾ و ۡﻋ ٰﻄﻲ ﻗﻠ ۡﻴﻶًﻹ و • ٰﺪي‬٣٣ۙ ﴿ 8_‫ء ۡﻳﺖ ﻟﺬ ۡي ﺗﻮ‬D° ﴾٣٢Ð ﴿ ³Ïh ‫ ﻫﻮ ۡﻋﻠﻢ ﺑﻤﻦ‬j ‫ﻔﺴﻜ ۡﻢ‬o ‫ ﻓﻶﻹ ﺗﺰ• ۡﻮ‬l ‫ ﺑﻄ ۡﻮن ﻣ ٰﻬﺘﻜ ۡﻢ‬8ۡ 9
ۡ ۡ ٌ ¼ ۡ ۡ ۡ
‫﴾ و ۡن‬٣٨ۙ ﴿ ‫ي‬Dٰ ¥ ‫﴾ ﻵﻹ ﺗﺰر و زرة وزر‬٣٧ۙ ﴿ 89‫﴾ و ۡﺑ ٰﺮﻫ ۡﻴﻢ ﻟﺬ ۡي و‬٣٦ۙ ﴿ `Òٰ ‫ ﺻﺤﻒ ﻣ ۡﻮ‬8ۡ 9 ‫﴾ ۡم ﻟ ۡﻢ ﻳﻨﺒﺎ ﺑﻤﺎ‬٣٥﴿ ‫ﻋﻠﻢ ﻟﻐ ۡﻴﺐ ﻓﻬﻮ ﻳ ٰﺮي‬
ٰ ۡ ۡ ٰ ۡ ۡ
‫﴾ و ﻧ "ﻪ‬٤٢ۙ ﴿ ³½‫ رﺑﻚ ﻟﻤﻨﺘ‬8ٰ_ ‫﴾ و ن‬٤١ۙ ﴿ 89‫ﻪ ﻟﺠﺰآء ﻵۡﻹ ۡو‬¹‫﴾ ﺛﻢ ﻳ ۡﺠ ٰﺰ‬٤٠Ô ﴿ ‫﴾ و ن ﺳ ۡﻌﻴ "ﻪ ﺳ ۡﻮف ﻳ ٰﺮي‬٣٩ۙ ﴿ ³Óٰ ‫ﻟ ۡﻴﺲ ﻟﻶ ۡﻹﻧﺴﺎن ﻵﻹ ﻣﺎ ﺳ‬
ٰ ۡ ٰۡ ۡ ٰ ۡ
‫﴾ و ن‬Ô٤٦﴿ `¨‫﴾ ﻣ ۡﻦ ﻧﻄﻔ ٍﺔ ذ ﺗ ۡﻤ‬٤٥ۙ ﴿ `±‫ و ﻵۡﻹﻧ‬D—‫ ﻟﺬ‬VP‫﴾ و ﻧ "ﻪ ﺧﻠﻖ ﻟﺰ ۡوﺟ‬٤٤ۙ ﴿ ‫﴾ و ﻧ "ﻪ ﻫﻮ ﻣﺎت و ۡﺣﻴﺎ‬٤٣ۙ ﴿ 8Õ‫ﻫﻮ ﺿﺤﻚ و ۡﺑ‬
ۤ ۠ ۡ ۤ ٰۡ ٰۡ ۡ ۡ
‫﴾ و ﺛﻤﻮد ﻓﻤﺎ‬٥٠ۙ ﴿ 8ٰ_‫﴾ و ﻧ "ﻪ ۡﻫﻠﻚ ﻋﺎد ۨ ﻵۡﻹ ۡو‬٤٩ۙ ﴿ ‫﴾ و ﻧ "ﻪ ﻫﻮ رب ﻟﺸ ۡﻌ ٰﺮي‬٤٨ۙ ﴿ `¨‫﴾ و ﻧ "ﻪ ﻫﻮ ﻏ¨` و ﻗ‬٤٧ۙ ﴿ ‫ي‬Dٰ ¥‫ﻋﻠ ۡﻴﻪ ﻟﻨﺸﺎة ﻵۡﻹ‬
ۡ ٰۡ ۡ ٰۡ
﴾٥٣ۙ ﴿ ‫ﻔﻜﺔ ۡﻫ ٰﻮي‬h‫﴾و ﻟﻤ ۡﺆ‬٥٢Q ﴿ ³¿‫ﺎﻧ ۡﻮ ﻫ ۡﻢ ﻇﻠﻢ و ﻃ‬v ‫ ﻧﻬ ۡﻢ‬j ‫﴾ و ﻗ ۡﻮم ﻧ ۡﻮ ٍح ﻣ ۡﻦ ﻗ ۡﺒﻞ‬٥١ۙ ﴿ ³Ï€
And whatever is in the heavens and in this earth is in the jurisdiction of God so that
He punish the evil-doers for their deeds and bestow a good reward on those who did
good deeds – those who used to abstain from heinous sins and open indecencies save
those occasional yet minor sins to which they were induced. Indeed, your Lord is vast
in mercy. He knows you fairly well from the time when He created you from the earth
and when you were a foetus in your mothers’ wombs. Therefore, ascribe not purity to
yourselves. He knows very well the pious. (31-32)
Did you see the one who turned his back, gave a little and then held back? Has he
the knowledge of the Unseen; thus he is seeing it? Does he not know what is in the
Scriptures of Moses and of Abraham – who fulfilled all his promises; it is in the
Scriptures that no soul shall bear another’s burden and that a man shall only receive
that which he strove and that what he has earned shall soon be shown to him; he shall
then be fully rewarded and that all things shall in the end return to God. (33-42)
And that, indeed, it is He Who makes [people] laugh and makes [them] weep, and it is
He Who gives death and He Who gives life and it is He Who created the two spouses
the male and the female from a drop when it is poured forth and that upon Him is the
second bringing forth and that it is He who bestowed and enriched and it is He who is
the Lord of Sirius as well. (43-49)
And it is He who destroyed the ancient ‘Ād and the Thamud also, thus sparing no
one, and before them the people of Noah also. Indeed, they were very unjust and
rebellious, and [He] also routed the overthrown cities. Thus there covered them that
which did cover them. Now, which of your Lord’s marvels will you deny! (50-55)
Verses: 56-62
Explanation
ٰ ۡ ٰ
﴾٣١ۚ ﴿`¨‫ ﻵۡﻹ ۡرض®ﻟﻴ ۡﺠﺰي ﻟﺬ ۡﻳﻦ ﺳﺂء ۡو ﺑﻤﺎﻋﻤﻠ ۡﻮ وﻳ ۡﺠﺰي ﻟﺬ ۡﻳﻦ ۡﺣﺴﻨ ۡﻮ ﺑﺎﻟﺤ ۡﺴ‬89‫ ﻟﺴ ٰﻤ ٰﻮت وﻣﺎ‬89 ‫وﷲ*)ﻣﺎ‬
24
Mentioned here is the consequence of the refutation of polytheism and intercession

done in the earlier verses: the dominion of the heavens and the earth is in the hands of
God. No one has a share in them that he may challenge the authority of God in them
or that someone may interfere with His intentions or influence His decisions.
The letter ‫ ل‬in ‫ ﻳ ۡﺠﺰي‬is to not to state the cause but to state the consequence. The
implication is that when He alone is the only master and controller, then the obvious
corollary of this is that those who are relying on their self-styled and self-claimed
deities are only deceiving their own selves. God is wise and just. He will definitely
punish the sinners and there is no one who can save them from God’s grasp. Similarly,
He will necessarily richly reward the pious and the virtuous and to receive this reward
they will absolutely not be required to ask for the intercession of anyone.
It is evident from this verse that the sinners will only see exactly the evils they had
committed and God will not make any addition to this. On the other hand, the
righteous will not be merely rewarded for their virtues; God will bless them further
with His favours. God is just and thus will not be unjust to anyone; however, He is
also gracious and thus will bless His righteous people with more than what they
deserve.
ۡ ۡ ۡ ۡ ۡ ۡ ۡ
‫ ﻫﻮ ۡﻋﻠﻢ ﺑﻜ ۡﻢ ذ ﻧﺸﺎ• ۡﻢ ﻣﻦ ﻵۡﻹ ۡرض و ذ‬j ‫ ن رﺑﻚ و ﺳﻊ ﻟﻤﻐ¦ ة‬j ‫ﺮ ﻵۡﻹﺛﻢ و ﻟﻔﻮ ﺣﺶ ﻵﻹ ﻟﻠﻤﻢ‬T‫ﺒ‬Ê ‫ﻟﺬ ۡﻳﻦ ﻳ ۡﺠﺘﻨﺒ ۡﻮن ﻛ‬
ٰ ۡ ۤ ٌ ۡ
25
﴾٣٢﴿ ³Ïh ‫ ﻫﻮ ۡﻋﻠﻢ ﺑﻤﻦ‬j ‫ﻔﺴﻜ ۡﻢ‬o ‫ ﻓﻶﻹ ﺗﺰ• ۡﻮ‬l ‫ ﺑﻄ ۡﻮن ﻣ ٰﻬﺘﻜ ۡﻢ‬8ۡ 9 ‫ﻧﺘ ۡﻢ ﺟﻨﺔ‬
The verse says that if any sin emanates from people who abstain from heinous sins
and acts of open lewdness, then it is as if they get entangled with filth while treading the
terrain of life. They may stumble into sin; however, just as a person who has a proclivity
for cleanliness can never dwell in dirt and tries to come out of it as soon as is possible
for him, in a similar manner these people too do not live in sin; they try to cleanse
themselves as soon as a sin is committed by repenting and reforming themselves.
The words ‫ أﻟﻤﻤﺎم‬and ‫ ﻟﻤﻢ‬mean to stay at a place for a short period. The meaning of ‫ﻟﻤﻢ‬
24. And whatever is in the heavens and in this earth is within the jurisdiction of God so that
He punish the evil-doers for their deeds and bestow a good reward on those who did good
deeds.
25. Those who used to abstain from heinous sins and open indecencies save those occasional
yet minor sins to which they were induced. Indeed, your Lord is vast in mercy. He knows you
fairly well from the time when He created you from the earth and when you were a foetus in your
mothers’ wombs. Therefore, ascribe not purity to yourselves. He knows very well the pious.
ascribed to Mujāhid and Ibn ‘Abbās (rta)26 is that a person stumbles into a sin but then
soon comes out of this state. What is meant is that it is not required of a person to lead
a sinless life. A person may at times while succumbing to emotions and desires
commit a sin; however, God requires of him that he should have such a vigilant sense
of faith in him that a sin should not embrace his life so much that it becomes difficult
for him to leave it; such should be the level of this vigilance that when a person trips
into a sin, he reforms himself as soon as he realizes it. God will forgive people who
lead such lives; vast is His mercy.
In Sūrah al-Nisā’ this subject is discussed in the following words:
ٰ ٰ ٓ ٰ
)*‫ﺎن ﷲ‬v ‫ و‬j ‫ﻚ ﻳﺘ ۡﻮب ﷲ*) ﻋﻠ ۡﻴﻬ ۡﻢ‬TÊ‫ ۡﻳ ٍﺐ ﻓﺎوﻟ‬D‹ ‫ ﷲ*) ﻟﻠﺬ ۡﻳﻦ • ۡﻌﻤﻠ ۡﻮن ﻟﺴ ۡﻮء ﺑﺠﻬﺎﻟ ٍﺔ ﺛﻢ ﻳﺘ ۡﻮﺑ ۡﻮن ﻣ ۡﻦ‬8x‫ﻧﻤﺎ ﻟﺘ ۡﻮﺑﺔ ﻋ‬
ۡ ۡ ¼ ٰ
‫ﻦ و ﻵﻹ‬r‫ ﺗ ۡﺒﺖ ﻟ ٰـ‬8ۡ ž ‫ ﺣﺪﻫﻢ ﻟﻤ ۡﻮت ﻗﺎل‬DÙ‫` ذ ﺣ‬a‫ ﺣ‬l ‫ و ﻟ ۡﻴﺴﺖ ﻟﺘ ۡﻮﺑﺔ ﻟﻠﺬﻳۡﻦ • ۡﻌﻤﻠ ۡﻮن ﻟﺴﻴﺎت‬.‫ﻋﻠ ۡﻴ ًﻤﺎ ﺣﻜ ۡﻴ ًﻤﺎ‬
(١٨-١٧:٤) .‫ﻚ ۡﻋﺘ ۡﺪﻧﺎ ﻟﻬ ۡﻢ ﻋﺬ ًﺑﺎ ۡﻟﻴ ًﻤﺎ‬TÊ‫ وﻟ‬j ‫ﻟﺬ ۡﻳﻦ ﻳﻤﻮۡﺗ ۡﻮن و ﻫ ۡﻢ ﻛﻔ ٌﺎر‬
God’s responsibility is to forgive only those who commit a sin while being
overwhelmed with emotions and then quickly repent. It is they who are forgiven
by God. God is all-knowing and wise. But He does not forgive those who sin all
their lives and, when death comes to them, say: “Now I repent!” nor those who
die as disbelievers. It is for these whom We have prepared a grievous punishment.
(4:17-18)
ۡ ۡ ۡ ْ
In the expression ‫ﺮ ﻵﻹﺛﻢ و ﻟﻔﻮ ﺣﺶ‬T‫ﺒ‬Ê ‫ ﻟﺬ ۡﻳﻦ ﻳ ۡﺠﺘﻨﺒ ۡﻮن ﻛ‬the word ‫ إﺛﻢ‬refers to sins which relate to
usurpation of rights, oppression and injustice and the word ‫ ﻓﻮ ﺣﺶ‬refers to open
indecencies and sexual transgressions. If Muslims are urged to desist from major sins,
then this does not mean that they will not be held unaccountable for the minor ones. As
explained at relevant places of this exegesis, this only means that so strong is the sense
of faith of people who safeguard themselves from major sins that they never remain
adamant on minor ones. How can a person who can be safely trusted with thousands
remain content on being called a dishonest person in the case of small amounts.
The verse sounds a warning to people who were contaminated with all sorts of sins
and sexual transgressions but dreamt of ending up in Paradise on the basis of the
intercession of their alleged deities and on the basis of nobility of their forefathers and
the superiority of their race. They are told that what is going to be of avail to them
before God is faith and righteous deeds and not this false support.
It has been referred to earlier in this exegesis that both the Quraysh and the People
of the Book were inflicted with some sort of false notion or the other. Besides their
deities, the Quraysh had great pride in their lineage as well as on their custodianship
26. Abū Ja‘far Muḥammad ibn Jarīr al-Ṭabarī, Jāmi‘ al-bayān ‘an tā’wīl āy al-Qur’ān, vol.
27 (Beirut: Dār al-fikr, 1405 AH), 66.
Verses: 56-62
of the House of God. They were the progeny of Abraham (sws) and Ishmael (sws).
Because of their pride on their custodianship of the House of God, they were warned
by the Qur’ān in the following words:
ٰ ٰ ۡ ٰ ۡ ۡ ۡ ۡ
(١٩:٩) .)*‫ﺳﺒ ۡﻴﻞ ﷲ‬8ۡ 9 ‫ و ٰﺟﻬﺪ‬D¥‫ مﻛﻤ ۡﻦ ٰ ﻣﻦﺑﺎﷲ*)و ﻟﻴ ۡﻮم ﻵ ۡﻹ‬DE‫ﺟﻌﻠﺘ ۡﻢﺳﻘﺎﻳﺔ ﻟﺤﺂجوﻋﻤﺎرة ﻟﻤ ۡﺴﺠﺪ ﻟ‬
Did you regard providing water to the pilgrims and managing the Sacred Mosque
equivalent to the deed of the people who believed in God and the Last Day, and
fought for God’s cause? (9:19)
They are told that though providing water to the pilgrims and looking after the
House of God is a noble deed, yet this cannot take the place of embracing faith and
doing righteous deeds nor one which can conceal their crimes. Similarly, the People of
the Book conceitedly thought that since they were the chosen people and were the
descendents of Abraham (sws) and Isaac (sws), the fire of Hell would not touch them.
In the first place, they would not even be cast into Hell and if someone among them
had to bear it, then that too would only be for a few days. Eternal punishment was not
for them in any case; such punishment was reserved only for other nations. It is on this
conceited behaviour of theirs that Jesus (sws) had admonished them that they not
show conceit on being the progeny of Abraham (sws) and that if his Lord wanted, he
could create Abraham’s progeny from stones.27 It was while following the footsteps of
these Jews that Muslims too regarded themselves to be forgiven people and had
thereby absolved themselves of all the responsibilities related to faith and deeds. The
matter reached the extent that there were many families among them in which if a
person was born in was thought to be guaranteed Paradise and there were many
graveyards in which if a person was buried was regarded to be worthy of the eternal
kingdom regardless of his beliefs and ۡ ۤ deeds. ٌ ۡ ۡ ۡ ۡ ۡ
In the section of the verse: ‫ ﻫﻮ‬j ‫ﻔﺴﻜ ۡﻢ‬o ‫ ﻓﻶﻹ ﺗﺰ• ۡﻮ‬l ‫ ﺑﻄﻮۡن ﻣ ٰﻬﺘﻜ ۡﻢ‬8ۡ 9 ‫ﻫﻮ ۡﻋﻠﻢ ﺑﻜ ۡﻢ ذ ﻧﺸﺎ• ۡﻢ ﻣﻦ ﻵﻹ ۡرض و ذ ﻧﺘ ۡﻢ ﺟﻨﺔ‬
ٰ ۡ
³Ïh ‫ ﻋﻠﻢ ﺑﻤﻦ‬all people who have this mentality are addressed and warned that they
should not regard themselves to be holy and indulge in self-praise. God knows most
the period of their lives in which He created them from the earth and also the period in
which they remained in the form of embryos in the wombs of their mothers. The
implication is that it is not befitting for a creature created from mud, mire and water
and then nurtured in the womb after a lowly fluid is poured forth into it regard itself to
be worthy of high status and absolve itself of treading the path of righteousness and
virtue. Every person knows that he was created from a very despicable fluid and was
initially raised in the constricted tract of His mother’s womb. For this reason, he
should not expect himself to be regarded superior merely on the basis of his physical
form. Any status he can acquire can only be on the basis of faith and virtue and it is
27. See, for example: Matthew, 3:9.
God who has the most knowledge of this. It is He who will measure things by His
scale and grant each person the status he deserves. Before this assessment is made, no
one has the right to proclaim his high status to other people. This subject will also be
discussed in verses 38 and 39 of Sūrah al-Ma‘ārij. Inshā’Allāh, a further explanation
will be furnished in them.
The degrading way in which human existence is mentioned in this verse needs to be
kept in consideration as well as the scorn on a person’s claim to holiness and
superiority
ۡ ۤ in the words
‫ﻔﺴﻜ ۡﻢ‬o ‫ﻓﻶﻹ ﺗﺰ• ۡﻮ‬. After this, one should deliberate on the beliefs of waḥdat al-wujūd of our
Sufis as per which man is a part of God and will one day merge into Him and in this
manner a drop by merging into an ocean will become an ocean. If man is really a part
of God, then did the Almighty refer to one His parts, God forbid, in such a degrading
way in this verse?
Then further deliberation is needed on the fact that regarding one self as superior
merely because of physical form has been regarded as self-praise by God while, on the
other hand, these Sufis chant: 8ž‫ ﻣﺎ أﻋﻈﻢ ﺷﺎ‬8ž‫ ﺳﺒﺤﺎ‬8ž‫( ﺳﺒﺤﺎ‬I am pure and flawless! What
majesty I have! Exalted is my majesty).28 Can a person who has even an iota of faith
in him make this highly arrogant and supercilious claim about his self? However,
since the Sufis instead of receiving guidance from the Qur’ān and Ḥadīth have
received it from the bātaniyyah, extremist Shiites and the Brahmans are guilty of
introducing their evil creed into Islam and there are so many foolish people who
repeat these sentences even though they are totally unaware of their meanings.
ۡ ۡ ۡ ۡ ٰ
29
﴾٣٥﴿ ‫﴾ ﻋﻨﺪ "ه ﻋﻠﻢ ﻟﻐ ۡﻴﺐ ﻓﻬﻮ ﻳ ٰﺮي‬٣٤﴿ ‫﴾ و ۡﻋ ٰﻄﻲ ﻗﻠ ۡﻴﻶًﻹ و • ٰﺪي‬٣٣ۙ ﴿ 8_‫ء ۡﻳﺖ ﻟﺬ ۡي ﺗﻮ‬D°
Here the Almighty has portrayed the character of people who do not have the
courage to spend in His cause and if ever they do give something it is in a perfunctory
manner, yet claim that they will be granted a high status by Him in the Hereafter. Do
they have a telescope which is capable of seeing the matters of the unseen world
through which they can observe the high rank and status which have been reserved for
them?
Our exegetes generally regard ‫ي‬ ۡ ‫ ﻟﺬ‬to be a reference to Walīd ibn al-Mughīrah,30 a
chief of the Quraysh tribe. They also relate an incident about him saying that he had
expressed his intention to embrace Islam but when one of his companions came to
know of this intention he was told by this companion not to if he was embracing the
28. See, for example: Abū al-Farj ‘Abd al-Raḥmān ibn ‘Alī ibn Muḥammad, Talbīs-i iblīs,
1st ed. (Beirut: Dār al-Kitāb al-‘Arabī, 1405 AH), 417.
29. Did you see the one who turned his back, gave a little and then held back? Has he the
knowledge of the Unseen; thus he is seeing it.
30. See for example: Al-Ṭabarī, Jāmi‘ al-bayān, vol. 27, 70.
Verses: 56-62
faith because of fear for the Hereafter. He told him that if he deposited a certain
amount of money with him, he would ensure saving him from the danger of the
Hereafter; on this assurance, Walīd gave up his plan to embrace Islam and promised
him to pay the said amount; however, later on, after giving him some part of the
amount refused to pay the rest.
Though this incident has been cited by all our exegetes, in the first place it does not
have a sound chain of narration, and if it is supposed that this incident is true, even
then one fails to comprehend its relationship with these verses. If it is supposed that
Walīd did not fulfil his promise, then has the Qur’ān rebuked him here for not
fulfilling his promise?
The fact is that since the word ‫ي‬ ۡ ‫ ﻟﺬ‬generally qualifies a proper noun, wherever our
exegetes find ‫ي‬ ۡ ‫ ﻟﺬ‬or à‫ ﻟ‬, they start looking for a person whom these words qualify. In
this quest, they have to make up an incident however inapt and unrelated to the
occasion and context of the discourse it may be.
I have presented many examples in this exegesis to show that ‫ي‬ ۡ ‫ ﻟﺬ‬or à‫ ﻟ‬at all places
do nor refer to a specific man or woman; at certain instances, they are used to portray
a parable too. At such instances, the purpose is to present the collective character of a
group; however, it is portrayed in a specific form to people. I would here refer to one
of the examples which can be seen ً ۡ in the previous sūrahs. Consider the following
verse of Sūrah al-Naḥl: (٩٢:١٦) .‫ ۡﻌﺪ ﻗﻮ ٍة ﻧ–ﺎﺛﺎ‬€ ‫ﻦ‬È ‫ﻟﻬﺎ ﻣ‬¤ۡ Û ‫ﻘﻀ ۡﺖ‬o `ۡ a‫ﺎﻟ‬v ‫( وﻵﻹ ﺗﻜ ۡﻮﻧ ۡﻮ‬do not, like the
woman who unravels the thread she has firmly spun, (16:92)). One can see the word
ۡà‫ ﻟ‬is mentioned; however, it does not refer to a specific old lady so that one may start
investigating her name, family and whereabouts and to find out about how she was
making yarn from cotton and why would she undo what she had made; all these
efforts are needless because the reference here is not to a specific old lady; it is to a
supposed symbolic character.
In a similar manner, a hypothetical character is portrayed to the Idolaters of Arabia.
These Idolaters did not have the courage to spend in the cause of God but on the basis
of intercession of their self-claimed deities and due to conceit of their racial
superiority claimed that just as they had a high status in this world, they would be
blessed with this same status in the Hereafter if ever it came. In the mirror of this
portrayal, Walīd ibn al-Mughīrah and Abū Jahl as well as other miserly yet affluent
people of the Quraysh could see their own faces. They were the ones who would
desist from responding to the calls of the Prophet (sws) to spend for the cause of God
but would think that they had the keys of Paradise in their control.
The style of the discourse in these verses is disparaging and sarcastic: Look at these
foolish people who run away from spending in the cause of God; even if they do so
out of shame, then too it is in a perfunctory manner but claim that they will be given a
high status in the Hereafter; in other words, it is as if they are able to see even from
this world the affluence and luxury they will be given in Paradise.
ٰۡ ْ
The word ‫ •ﺪي‬is from the idiom D°‫ •ﺪى ﻟﺤﺎ‬which means that such a big rock was
encountered by a digger that breaking it was difficult for him. Portrayed here is the
general attitude of the miserly: if they spend out of compulsion, they spend very little
and at that time are overcome by stinginess so much that they clench their fists and if
anyone tries to urge them to spend, they launch an onslaught on him and remark: how
much should we spend; get aside; I have ۡ ۡ already squandered a lot of money for this
ً
purpose. The verse: (٦:٩٠). ‫( •ﻘ ۡﻮل ﻫﻠﻜﺖ ﻣﺎﻵﻹ ﻟﺒ ًﺪ‬I have wasted heaps of money, (90:6))
portrays the character of such stingy people.
ۡ ۡ ٌ ¼ ۡ
31
﴾٣٨ۙ ﴿ ‫ي‬Dٰ ¥ ‫﴾ ﻵﻹ ﺗﺰر و زرة وزر‬٣٧ۙ ﴿ 89‫﴾ و ۡﺑ ٰﺮﻫ ۡﻴﻢ ﻟﺬ ۡي و‬٣٦ۙ ﴿ `Òٰ ‫ ﺻﺤﻒ ﻣ ۡﻮ‬8ۡ 9 ‫ۡم ﻟ ۡﻢ ﻳﻨﺒﺎ ﺑﻤﺎ‬
The implication of these verses is that these people are dreaming of ending up in
Paradise relying merely on the intercession of their alleged deities; have not the
teachings of the scriptures of Moses (sws) and Abraham (sws) reached them that in
the Hereafter no soul shall bear the burden of another?
Here it needs to be kept in consideration that the addressees here are primarily the
Quraysh and secondarily the People of the Book. The latter claimed to be the
followers of both Abraham (sws) and Moses (sws); similarly, the former regarded
Abraham (sws) to be an elder of their family and their religious leader. For this reason
both these great messengers of God are mentioned with great emphasis. ¼
The Prophet Abraham (sws) is referred to by the attribute 89‫ ﻟﺬ ۡي و‬which means that
he followed every directive of God in letter and in spirit and fulfilled his promise and
who passed every test and trial in an outstanding way. In Sūrah al-Baqarah, the words
are: (١٢٤:٢).‫ ۡﺑ ٰﺮ ٖﻫﻢ رﺑ "ﻪ ﺑ–ﻠ ٰﻤ ٍﺖ ﻓﺎﺗﻤﻬﻦ‬8¼ x‫( و ذ ۡﺑﺘ‬and recall when Abraham was put to trial by His
Lord in a few things and he fulfilled all of them, (2:124)). The purpose of mentioning
this attribute of Abraham (sws) to both the Quraysh and the People of the Book is to
admonish them that the high status achieved by Abraham (sws) in this world and in the
next was the result of showing complete obedience and faithfulness to God. On the
other hand, their state of affairs is that without being obedient to God they want to win
high favours merely because they are his descendents.
Here a question arises about the scripture of Abraham (sws) which this verse alludes
to. The answer to this question is that he did not have a scripture in the formal sense of
the term. All his teachings were transmitted orally as traditions to both branches of his
progeny. They were kept more intact amongst the Israelites because prophets of God
kept coming to them. The Ishmaelites were unlettered and for this reason they became
very hazy about these traditions. Later on when the Torah was compiled, the history
and teachings of Abraham (sws) were also collected in it. Though the Jews altered
many of these teachings to suit their own interest to which we have alluded in the
31. Does he not know what is in the Scriptures of Moses and of Abraham – who befittingly
passed every test he was put in; it is in the Scriptures that no soul shall bear another’s burden
Verses: 56-62
exegesis of previous sūrahs, yet his basic teachings which are referred to here are still
found in the Torah. For this reason, if by the scriptures of Abraham (sws) the
reference is to the ones in which his teachings are mentioned, then this ascription
would be absolutely correct.
ۡ ۡ ٌ
The words ‫ي‬Dٰ ¥ ‫ ﻵﻹ ﺗﺰر و زرة وزر‬refer to the teaching which is present in the scriptures of
Moses (sws) and Abraham (sws) that in the Hereafter no soul shall carry the burden of
another; each will carry its own burden. This in fact is a refutation of the baseless
concept of intercession which is the subject of this sūrah. This teaching is mentioned
in the Torah and the Injil at so many instances that one wonders how in their presence
the recipients of these Books were led away by Satan into polytheism. I have cited
references to this teaching at a number of places in this tafsīr and repeating them here
is not needed.
ٰ ۡ ۡ
32
﴾٤١ۙ ﴿ 89‫ﻪ ﻟﺠﺰآء ﻵۡﻹ ۡو‬¹‫﴾ ﺛﻢ ﻳ ۡﺠ ٰﺰ‬٤٠Ô ﴿ ‫﴾ و ن ﺳ ۡﻌﻴ "ﻪ ﺳ ۡﻮف ﻳ ٰﺮي‬٣٩ۙ ﴿ ³Óٰ ‫و ۡن ﻟ ۡﻴﺲ ﻟﻶۡﻹﻧﺴﺎن ﻵﻹ ﻣﺎ ﺳ‬
These verses further explain what is said previously: a person will only be rewarded
in the Hereafter for what he himself did; no soul will be rewarded for the virtues of
another or punished for the misdeeds of someone else. The implication is that if their
forefathers were very pious, then they alone shall be rewarded for this piety; the
reward of their forefathers will not be transferred to them so that by virtue of it they
end up in Paradise. This principle is stated thus in Sūrah
ٌ ۡ
al-Baqarah: (١٣٤:٢) .‫ ﻟﻬﺎ ﻣﺎ ﻛﺴﺒ ۡﺖ و ﻟﻜ ۡﻢ ﻣﺎ ﻛﺴ ۡﺒﺘ ۡﻢ‬l ‫( ﺗﻠﻚ ﻣﺔ ﻗ ۡﺪ ﺧﻠ ۡﺖ‬that was a community which
has passed away. They will get what they earned and you will get what you earn,
(2:134)). If in lieu of the deeds done by a pious father, his children could go to
Paradise then who could have been more pious than Noah (sws); however, in spite of
Noah’s prayer, the Almighty did not spare his son. Similarly, Abraham (sws) dubbed
as khalīlullāh (the friend of God) prayed for his father but this prayer too was not
accepted. The wife of Lot (sws) was indeed the wife of a great prophet of God but so
unbiased is the law of God that even this relationship to a prophet could of no benefit
to her. On the other hand, the wife of the Pharaoh was the wife of a great enemy of
God; however, in Sūrah al-Taḥrīm (66:11), God has showered great praise on her. The
relationships of father and son and husband and wife are the closest and most loving.
No one can be closer to God than his prophets; however, as can be seen from these
examples that even the closest relations of a prophet whose record was devoid of good
deeds were not able to benefit from this relationship let alone others.
A person can benefit from the good deeds of another person in the Hereafter in two
forms: firstly, this good deed should be based on a person’s affectionate relationship
of faith with another person: for example, if a believer prays to God for another
32. And that a man shall only receive that which he strove and that what he has earned shall
soon be shown to him; he shall then be fully rewarded.
believer, it is hoped that this prayer will be answered. Secondly, the person has some
direct or indirect role in that good deed: for example, a believer taught a believer or
became an exemplar of a teaching for the other person or had financially helped the
other person in some way. If there is such a role of a person in the good deed of
another person, then this is as if that person too had a share in earning it and is like a
deed from which he too will benefit.
Some people having a socialistic mentality are of the opinion that here the Qur’ān
acknowledges the principle that a person should earn what is commensurate to the
work he put in. This interpretation has absolutely no relationship with the occasion
and context of the verse and is in fact a wrong use of one’s intelligence. For this
reason, I do not want to deal here with an issue which has no bearing to the verse.
However, in the exegesis of the previous sūrahs, I have dealt in detail with the basic
philosophy of socialism, and will inshā’Allāh also explain some of its aspects at
appropriate places of the coming sūrahs. This much, however, should be kept in mind
here that the system of this world is based on trials and tests and in the next world
issues will be settled on the basis of justice and rewards. A person has not been
granted anything here because of the work he has put in to earn it; on the other hand,
He has blessed some abundantly and some stringently and in this manner tested the
gratefulness and patience of both. In the Hereafter, people who pass this trial will be
rewarded for their good deeds and those who do not will be deprived of any reward;
this failure of theirs will take them to Hell because in the Hereafter, the abode of such
unsuccessful people is Hell.
ٰ ۡ ۡ ٰ
The words 89‫ﻪ ﻟﺠﺰآء ﻵﻹ ۡو‬¹‫ﺛﻢ ﻳ ۡﺠﺰ‬.‫ و ن ﺳ ۡﻌﻴ "ﻪ ﺳ ۡﻮف ﻳ ٰﺮي‬sound a warning that no one should
deceive himself that what is said above is baseless: soon what a person has earned will
come to the notice of God and then he will be duly rewarded or punished. These
words are an assurance for the believers and a warning to those who disbelieve in the
reward and punishment of the Hereafter: the believers should rest assured that the
smallest of their good deeds shall be taken notice of and the disbelievers should
remain aware that their smallest of evil deeds shall not be ignored.
ٰ ۡ ۡ
33
﴾٤٢ۙ ﴿ ³½‫ رﺑﻚ ﻟﻤﻨﺘ‬8ٰ_ ‫و ن‬
The implication of this verse is that it should remain clear that everyone will end up
with God. No one should remain under the misconception that he has some other
being to whom he can turn so that he be saved from accountability before God or that
being will be able to appeal against the decisions of God. Everyone will be brought
before God and all decisions of God will be final and irrevocable.
ٰ ۡ ٰۡ ۡ ٰ ۡ
‫﴾ و‬Ô٤٦﴿ `¨‫﴾ ﻣ ۡﻦ ﻧﻄﻔ ٍﺔ ذ ﺗ ۡﻤ‬٤٥ۙ ﴿ `±‫ و ﻵۡﻹﻧ‬D—‫ ﻟﺬ‬VP‫﴾ و ﻧ "ﻪ ﺧﻠﻖ ﻟﺰ ۡوﺟ‬٤٤ۙ ﴿ ‫﴾و ﻧ "ﻪ ﻫﻮ ﻣﺎت و ۡﺣﻴﺎ‬٤٣ۙ ﴿ 8Õ‫و ﻧ "ﻪ ﻫﻮ ﺿﺤﻚ و ۡﺑ‬
33. And that all things shall in the end return to God.
Verses: 56-62
ۡ ۡ
34
﴾٤٧ۙ ﴿ ‫ي‬Dٰ ¥‫ن ﻋﻠ ۡﻴﻪ ﻟﻨﺸﺎة ﻵۡﻹ‬
Mentioned in these verses is the reason because of which God is the Lord of
everyone: it is in His authority to make someone laugh or cry; in other words, it is
only He Who creates the circumstances for joy and only He Who creates the
circumstances for sorrow. Happiness and sadness are solely under His control. Grief
and anguish and harm and benefit are under His sole authority. If this is so, then on
what basis can someone else become the Lord of people?
Similarly, it is only in God’s authority to grant life and death. So if no one has any
say or authority in giving life or death, then what is the basis of regarding someone
other than God as the Lord?
It is God Who has created the counterparts of a pair: man and woman. It is not that
the man was created by someone and woman by someone else. Similarly, it is not that
sons are granted by someone and daughters by someone else. So when there is no
such possibility of such division, then what is the sense in regarding someone else as
Lord?
Man and woman are created by a drop of fluid which is poured forth. After this is
done, no one knows what will happen to it as far as its growth and development are
concerned. No one knows whether it will produce a boy or a girl, whether it will
produce something at all or will remain incomplete. The looks and shape of the human
being ultimately formed are also not in the knowledge of any person. All these details
are only known to the great creator Who has knowledge of all things and Who
nurtures this fluid within multifarious layers and brings it forth in the form of a child
after a specific time period. He then is responsible for the growth and development of
this child which may be a boy or a girl. They mature into a man and a woman. When
all this is only in God’s control, then what is the meaning of requesting someone else
to grant children? ۡ
ۡ ۡ
The words ‫ي‬Dٰ ¥‫ و ن ﻋﻠ ۡﻴﻪ ﻟﻨﺸﺎة ﻵﻹ‬refer to the fact that when it is God alone Who creates
every one from a drop of fluid, then will it be difficult for Him to recreate them? Not
only the possibility of this recreation is obvious but also the need for it to happen is
also obvious so that God’s justice and mercy can completely manifest themselves. So
when both these things are obvious, the wisdom of God necessitates that He bring
forth a day when everyone be raised to life again – a day on which He evaluates their
good and evil deeds and rewards and punishes them accordingly.
All these points with slight variations are present in the declaration of acquittal
made by Abraham (sws) against his people when he left them. This declaration is
34. And that, indeed, it is He Who makes [people] laugh and makes [them] weep, and it is
He Who gives death and He Who gives life and it is He Who created the two spouses the male
and the female from a drop when it is poured forth and that upon Him is the second bringing
forth.
mentioned in Sūrah al-Shu‘arā’ in the following words:
ۡ ۡ ۡ ۡ ۡ
‫و ﻟﺬ ۡي ﻳﻤ ۡﻴﺘ¨ ۡ` ﺛﻢ‬.VP‫و ذ ﻣﺮﺿﺖ ﻓﻬﻮ ﻳﺸﻔ‬.VP‫و ﻟﺬ ۡي ﻫﻮ ﻳﻄﻌﻤ¨ ۡ` و ﻳ ۡﺴﻘ‬.‫ﻟﺬ ۡي ﺧﻠﻘ¨ ۡ` ﻓﻬﻮ ﻳ ۡﻬﺪ ۡﻳﻦ‬
ٓ ۡ ۡ ۤ ۡ
(٨٢-٧٨:٢٦) .‫ ۡ` ﻳ ۡﻮم ﻟﺪ ۡﻳﻦ‬a‫ ﺧﻄ ۡﻴﺌ‬8ۡ _ ¦‫و ﻟﺬ ۡي ﻃﻤﻊ ۡن •ﻐ‬.VP‫ﻳ ۡﺤﻴ‬
Who has created me; then he guides me and provides me with food and drink;
who, when I am sick, makes me healthy; who will cause me to die and then bring
me back to life; who, I hope, will forgive me my sins on the Day of Judgement.
(26:78-82)
ٰۡ ٰۡ
35
﴾٤٩ۙ ﴿ ‫﴾ و ﻧ "ﻪ ﻫﻮ رب ﻟﺸ ۡﻌ ٰﺮي‬٤٨ۙ ﴿ `¨‫و ﻧ "ﻪ ﻫﻮ ﻏ¨` و ﻗ‬
It is God alone Who transforms a person’s state of poverty to one in which his needs
are fulfilled and from whomsoever He wants, He blesses him with so much more than
ٰۡ
his needs that he becomes a wealthy person. The word `¨‫ ﻗ‬is from ‫ ﻗﻨﻴﺔ‬which is used
ٰۡ
for accumulated wealth. So the word `¨‫ ﻏ‬is used for those people who have come out
ٰۡ
of their state of poverty, and `¨‫ ﻗ‬is used for people who have not merely come out of
their state of poverty, but for those who have become affluent. In verses 33 and 34
above, the character of those rich people is referred to who, though do not spend in the
cause of God, dream of high ranks in Paradise. This verse actually admonishes such
people that the wealth and riches they have are from God. They are not from Sirius the
star as they reckon. It is God Who is the Lord of Sirius too.
Sirius appears in the spring season. The idolaters of Arabia regarded it to be very
blessed and would attribute the lushness of spring as well as their own trade activities
to it. A poet of the age of ignorance while praising a praiseworthy person says:
‫` ذ ﻣﺎ‬a‫ ﺣ‬Ü‫ ﻟ‬89 ‫ﺷﺎﻣﺲ‬

‫د و ﻇﻞ‬Om‫ذﻛﺖ ﻟﺸﻌﺮى ﻓ‬
Shāmisuṇ fi al-qurri ḥattā idhā mā
Dhakat al-shi‘rā fa barduṇ was ẓilluṇ
(He brings heat to people in cool winters and when Sirius appears [in the spring
season], he becomes a source of coolness and shade for people).36
Here, one needs to keep in consideration, the discussion found in the very first verse
of this sūrah: these stars which these foolish people think as the carvers of their
fortune bear witness through their own setting and falling that only God is their Lord.
35. And that it is He who bestowed and enriched and it is He who is the Lord of Sirius as
well.
36. Al-Tabrayzī, Dīwān al-ḥamāsah, vol. 1, 343.
Verses: 56-62
It is not necessary that all the things mentioned above be referenced in the scriptures
of Moses (sws) and Abraham (sws); they are extensions to the original. There are
several examples in the Qur’ān in which a statement is cited and then certain additions
are made in it which though are not part of the statement yet are based on it. This
explains the whole scenario and the discourse is brought in accordance with the
circumstances. In my opinion, this has what happened here as well. From verse 40
onwards, the discourse forms an extension which has made it a comment on the
Quraysh as well.
ٰۡ ۡ ٰۡ ۤ ۠ ۤ
37
﴾٥٢Q ﴿ ³¿‫ﺎﻧ ۡﻮ ﻫ ۡﻢ ﻇﻠﻢ و ﻃ‬v ‫ ﻧﻬ ۡﻢ‬j ‫﴾ و ﻗ ۡﻮم ﻧ ۡﻮ ٍح ﻣ ۡﻦ ﻗ ۡﺒﻞ‬٥١ۙ ﴿ ³Ï€ ‫﴾ و ﺛﻤ ۡﻮد ﻓﻤﺎ‬٥٠ۙ ﴿ 8ٰ_‫و ﻧ "ﻪ ۡﻫﻠﻚ ﻋﺎد ۨ ﻵۡﻹ ۡو‬
These verses are also part of the extended discourse. By citing historical references,
the Quraysh are warned that just as today they are being warned, in a similar manner
the peoples of the ‘Ād and the Thamūd from among this land were also warned by
their respective messengers and before them the people of Noah (sws) too. However,
these people paid no heed to these warnings. At last, all of them were destroyed by the
Almighty and no one from among them remained. The implication is that the Quraysh
too will meet the same fate if they follow in their footsteps. The law of God is equal
for all; their own history bears reference to this. The ‘Ād here are called as the ancient
or the first ‘Ād. The reason for this is that the Thamūd were their descendents and
were also known ٰ ۡ as the second ‘Ād.
ۡ
The words ³¿‫ﺎﻧ ۡﻮ ﻫ ۡﻢ ﻇﻠﻢ و ﻃ‬v ‫ ﻧﻬ ۡﻢ‬do not merely relate to the people of Noah (sws). They
also relate to the ‘Ād and the Thamūd. The destruction they faced was not because
God was unjust to them; on the contrary, it was because they were unjust to their own
souls and were a very rebellious people. The implication is that the real reasons for the
destruction of a nation are not external; they arise from within it and take the form of
earthquakes, floods and storms and at times manifest themselves as attacks from an
enemy.
ٰ ٰ ۡ
38
﴾٥٤ۚ ﴿ `¾‫﴾ﻓﻐﺸﻬﺎ ﻣﺎ ﻏ‬٥٣ۙ ﴿ ‫ﻔﻜﺔ ۡﻫ ٰﻮي‬h‫و ﻟﻤ ۡﺆ‬
ٌ ْ
This is a reference to the people of Lot. The word ‫ﻔﻜﺔ‬h‫ ﻣﺆ‬is explained thus in the
Lisān al-‘arab:
ٌ ْ
The ‫ﻔ–ﺎت‬h‫ ﻣﺆ‬refer to those winds which totally turn a place topsy turvy the way a
harvester turns a cultivated land topsy turvy. When a new flood comes and
ٌ it
deposits a layer of mud and sand on the earth, then this too is called ‫ﻔﻜﺔ‬h‫ﻣ ْﺆ‬.
37. And it is He who destroyed the ancient ‘Ād and the Thamud also, thus sparing no one,
and before them the people of Noah also. Indeed, they were very unjust and rebellious,
38. And [He] also routed the overthrown cities. Thus there covered them that which did
cover them.
Analogously, ٌ the tempestuous wind which covers the earth with pebbles and sand
ْ
is also called ‫ﻔﻜﺔ‬h‫ﻣﺆ‬.39
The Almighty unleashed on the people of Lot a dust-laden wind which after picking
up speed became a pebble-hurling wind (ḥāṣib). As a result, at first, pebbles and
stones rained down on them and then the wind became so strong that it overturned
buildings. While referring to the fate of the people of Lot (sws), the Qur’an has said:
ۡ ۡ
(٤٠:٢٩) .‫( ﻓﻤﻨﻬ ۡﻢ ﻣ ۡﻦ ۡرﺳﻠﻨﺎ ﻋﻠ ۡﻴﻪ ﺣﺎﺻ ًﺒﺎ‬on some, We sentً down a stone-hurling wind, ۡ
(29:40)). At another instance, the words are: .‫ﻓﺠﻌﻠﻨﺎ ﻋﺎﻟﻴﻬﺎ ﺳﺎﻓﻠﻬﺎ و ۡﻣ¡ ۡ ﻧﺎ ﻋﻠ ۡﻴﻬ ۡﻢ ﺣﺠﺎرة ﻣ ۡﻦ ﺳﺠ ۡﻴ ٍﻞ‬
(٧٤:١٥) (We turned this settlement upside down, and We rained upon them stones of
clay, (15:74)). ٰ ٰ
I have explained the style adopted in `¾‫ ﻓﻐﺸﻬﺎ ﻣﺎ ﻏ‬at a number of places. It is used to
portray a situation which is beyond words. The implication is that it was covered with
something which is beyond words.
40
﴾٥٥﴿ ‫ﻓﺒﺎي ٰ ﻵﻼء رﺑﻚ ﺗﺘﻤ ٰﺎري‬
The Quraysh are addressed here. Though the pronoun is in the singular, yet the
whole community is addressed. When a community is addressed in the singular in this
manner, the purpose is to warn each and every individual belonging to it. This is the
case here as well. Each and every disbeliever is addressed and told that these
arguments which substantiate reward and punishment are before them. They are
drawn from both reason and revelation, from the scriptures of Moses (sws) and
Abraham (sws) and from the history of the nations related to them. So how many a
sign of their Lord will they deny and how much will they dispute with Him?
The word ‫ ٰ ﻵﻼء‬is the plural of 8_‫إ‬. Our exegetes have generally interpreted it to mean
“favours and blessings;” however, this is an incomplete meaning of the word. Its real
meaning is miracles, signs, marvels of nature, feats, relics and signs of wisdom. Since
favours and blessings also come under these, they are also regarded to be its meaning;
nevertheless, at every place, it is not proper to translate this word in this sense because
like favours the signs of favours are also included in the meaning of this word. This
word repeatedly occurs in Sūrah al-Raḥmān and all its nuances are evident there. I
will explain it and its usage there in the light of classical Arabic literature. My mentor,
Ḥamīd al-Dīn Farāhī has presented his scholarly research on this word in his Mufradāt
al-Qur’ān.41
39. Muḥammad ibn Mukarram ibn Manẓūr, Lisān al-‘arab, 1st ed., vol. 10 (Beirut: Dār
ṣādir, n.d.), 391.
40. Now, which of your Lord’s marvels will you deny!
41. Ḥamīd al-Dīn al-Farāhī, Mufradāt al-Qur’ān, 1st ed. (Azamgarh: Maṭba‘ Iṣlāḥ, 1358
AH), 11.
Verses: 56-62
Section IV: (Verses 56-62)
Coming up are the closing verses of the sūrah. Here, at the end, as per the
conventional style of the Qur’ān, the same subject with which the sūrah began is
brought up as a reminder. It was said at the beginning that this Qur’ān should not be
disregarded by considering it to be the discourse of soothsayers and astrologers; it is a
divine revelation and the word of God. Like the warners of previous times, it is
another warner of a similar nature. They should not regard what it is warning them of
as something far off; the promised hour is near, and when it appears no one except
God will be able to ward it off. They should not make fun of this discourse. It is not
something to make jest of; it is something to weep about. They should wake up,
prostrate before God alone and serve Him only. In the light of this background,
readers may now proceed to read these verses.
ٰ ٰ ٰ
‫﴾ ﻟ ۡﻴﺲ ﻟﻬﺎ‬٥٧ۚ ﴿ ‫﴾ زﻓﺖ ﻵۡﻹزﻓﺔ‬٥٦﴿ 8ٰ_‫﴾ ٰﻫﺬ ﻧﺬﻳۡ ٌﺮ ﻣﻦ ﻟﻨﺬر ﻵۡﻹ ۡو‬٥٥﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻚ ﺗﺘﻤ ٰﺎري‬٥٤ۚ ﴿ `¾‫ﻓﻐﺸﻬﺎ ﻣﺎ ﻏ‬
ۡ ۡ ۡ ٌ ٰ
﴾٦١﴿ ‫﴾ و ﻧﺘ ۡﻢ ٰﺳﻤﺪ ۡون‬٦٠ۙ ﴿ ‫ﻀﺤﻜ ۡﻮن و ﻵﻹ ﺗ ۡﺒﻜ ۡﻮن‬h ‫﴾ و‬٥٩ۙ ﴿ ‫ ۡﻌﺠﺒ ۡﻮن‬h ‫﴾ ﻓﻤ ۡﻦ ٰﻫﺬ ﻟﺤﺪ ۡﻳﺚ‬٥٨Q ﴿ ‫ﺎﺷﻔﺔ‬v )*‫ﻣ ۡﻦ د ۡون ﷲ‬
ٰ
﴾٦٢﴿ ‫ﺎﺳﺠﺪ ۡو ﷲ*) و ۡﻋﺒﺪ ۡو‬
ۡ ‫ﻓ‬
This is a warner like those before. What is near has come near. No one except God
can avert it. So do you express wonder at this discourse! And laugh and not weep and
are in a trance! [Wake up!] Prostrate your self before God alone and worship Him
only. (56-62)
Explanation
42
﴾٥٦﴿ 8ٰ_‫ٰﻫﺬ ﻧﺬ ۡﻳ ٌﺮ ﻣﻦ ﻟﻨﺬر ﻵۡﻹ ۡو‬
ٰ
The demonstrative pronoun ‫ ﻫﺬ‬refers to the Qur’ān. Since the whole discussion
began with the Qur’ān, hence without mentioning it here at the end it is spontaneously
referred to so that the relationship between the beginning and the end becomes
evident. If someone regards the Prophet (sws) as the antecedent of this pronoun, it
would not make much of a difference because the message delivered by the Qur’ān
and the Prophet (sws) are
ً ۡ ً ۡ not two distinct things. At one place in ً Sūrah
ۡ al-Ṭalāq
(65:10), the words ‫ رﺳﻮﻵﻹ‬D—‫ ذ‬occur for the Qur’ān. Obviously, the word D—‫ ذ‬refers to the
ً
Qur’ān and the word ‫ رﺳ ۡﻮﻵﻹ‬to the Prophet (sws); however, the style adopted is such that
42. This is a warner like those before.
both are in the capacity of a single entity.

I have already presented my research on the word ‫ ﻧﺬر‬at some place in this exegesis.
ٌ ‫ ﻧﺬ‬and refers to all the previous prophets and scriptures.
Here it is used as a plural of ‫ﻳﺮ‬
The purpose is to admonish the addressees that they should not take this discourse to
be a jest or joke; if they make fun of it, they should remember that they will face its
consequences in the very manner the previous nations faced them.
ٌ ٰ ٰ
43
﴾٥٨Q ﴿ ‫ﺎﺷﻔﺔ‬v )*‫﴾ ﻟ ۡﻴﺲ ﻟﻬﺎ ﻣ ۡﻦ د ۡون ﷲ‬٥٧ۚ ﴿ ‫زﻓﺖ ﻵۡﻹزﻓﺔ‬
The word ‫ زﻓﺘﺔ‬means something which has come near and refers to the divine
punishment of which the Qur’ān was warning these people: they should not consider it
to be far off; it is now looming over their heads.
I have referred to the divine practice at many places in this exegesis that when a
messenger of God is sent to warn a nation, it is only given enough respite in which the
truth is conclusively communicated to it. As soon as this period expires, that nation is
destroyed if it persists in its denial of the messenger. This divine punishment is a
prelude for this nation to the punishment they will be meted out in the Hereafter. For
this reason, these words depict the absolute reality from the tongue of the messenger
and do not contain ٰ the slightest bit of exaggeration in them.
ٌ
The words ‫ﺎﺷﻔﺔ‬v )*‫ ﻟ ۡﻴﺲ ﻟﻬﺎ ﻣ ۡﻦ د ۡون ﷲ‬warn these people that they must not remain haughtily
content that their deities: Lāt, Manāt and ‘Uzzā besides others will be of any benefit to
them when this punishment comes and will be able to save them from it. They should
remember that except for God no one will be able to get rid of it.
ۡ ۡ
44
﴾٦٠ۙ ﴿ ‫ﻀﺤﻜ ۡﻮن و ﻵﻹ ﺗ ۡﺒﻜ ۡﻮن‬h ‫﴾ و‬٥٩ۙ ﴿ ‫ ۡﻌﺠﺒ ۡﻮن‬h ‫ﻓﻤ ۡﻦ ٰﻫﺬ ﻟﺤﺪﻳۡﺚ‬
Amazement is expressed here at their attitude: they express wonder at the warnings
sounded by a Book which is informing them of such a great punishment and telling them
why and from where will it come. They should beware that this thing is not something to
laugh at or make fun of; it is something to cry about and be very anxious of; however,
instead of crying, they are laughing at it.
ۡ
45
﴾٦١﴿ ‫و ﻧﺘ ۡﻢ ٰﺳﻤﺪ ۡون‬
The words ‫ ﺳﻤﺪ‬and ‫ ﺳﻤﻮد‬mean “to be unconscious and senseless.” The verse says that
this Book is trying to shake and jolt them, while they are overcome with the slumber
of indifference.
43. What is near has come near. No one except God can avert it.
44. So do you express wonder at this discourse! And laugh and not weep.
45. And are in a trance! [Wake up!]
Verses: 56-62
ٰ
46
﴾Ý ٦٢﴿ ‫ﺎﺳﺠﺪ ۡو ﷲ*) و ۡﻋﺒﺪ ۡو‬
ۡ ‫ﻓ‬
The implication of the verse is that if they want to escape danger, they should
awaken themselves from this slumber and, forsaking other deities, only prostrate
themselves before God and serve and worship Him only. No one except Him will be
able to save them from this calamity.
This sūrah began with the falling and setting of stars and it ends on prostration and
worship to God alone. I am thankful
ٰ ْ ْ to God that with these lines I come to the end of
ٰ
this sūrah’s exegesis. ‫ ذﻟﻚ‬8x‫( ﻓﺎﻟﺤﻤﺪ ﷲ*) ﻋ‬so gratitude be to God for this).
Raḥmānābād,
22nd July, 1977 AD
6th Sha‘bān 1397 AH
_______________
46. Prostrate your self before God alone and serve Him only.
Sūrah al-Qamar (54)
Surah al-Qamar
Central Theme and Relationship with the Previous Sūrahs

This sūrah begins with the topic the previous sūrah ended on. The previous sūrah
ٰۡ
ends on the words: (٥٧:٥٣) ‫( زﻓﺖ ﻵﻹزﻓﺔ‬what is near has drawn near, (53:57)) and this
ۡ ۡ ۡ
sūrah begins with the words: ‫ﺑﺖ ﻟﺴﺎﻋﺔ و ﻧﺸﻖ ﻟﻘﻤﺮ‬Oš‫( ﻗ‬the hour of punishment is near and
ٰۡ
the moon is split asunder). In other words, the brevity found in ‫ زﻓﺖ ﻵﻹزﻓﺔ‬is elaborated
by it. Besides this similarity, there is another very clear apparent similarity between
the two sūrahs. In the previous sūrah, the rising and setting of stars is presented as
evidence over a claim and in this sūrah this evidence is presented with the moon
ۡ ‫ ﻓﻬ‬Dۡ—‫ ۡ ٰ ن ﻟﻠﺬ‬Üۡ‫ﻧﺎ ﻟ‬Dۡ Þ‫ و ﻟﻘ ۡﺪ ﻳ‬is repeated many times. Such

splitting asunder.
In this sūrah, the verse Dٍ —‫ﻞ ﻣ ۡﻦ ﻣﺪ‬
repetitive verses in a sūrah occupy a special significance. It is as if the speaker every
now and then, while presenting arguments, wants to remind his obdurate addressees
and ask them the reason for being so stubborn and the reason why they do not reflect
on the reality which is being put forth before them in the light of sound arguments.
The addressees of this sūrah are people who, in order to find a proof of the veracity
of Qur’ānic warnings, were demanding a sign of this punishment that could convince
them of these warnings. The history of denial by previous nations – which is alluded
to in the previous sūrah as well – is recounted before them in relatively more detail
and they are asked to learn a lesson from their fate. Why are they insisting that they
will believe only when they see the punishment hovering over their heads? They must
realize that it is God’s great favour to them that instead of showing a sign of the
punishment, He revealed such a Book to them that had all the necessary features to
comprehensively teach and remind them and remove their doubts. Alas! Instead of
asking for God’s mercy, they were asking for His punishment.

Verses (1-8): The Prophet (sws) has been assured that he should not pay any heed to
the stubborn and obstinate people who were demanding to see the doom they had been
promised. The greatest of signs shall not induce them to accept faith because they do
not follow sense and reason; instead they are the followers of their whims and desires.
The anecdotes about the fate of various earlier nations should be a big lesson for them,
but unfortunately they do not have the ability to learn from history. The Prophet (sws)
is further consoled that they will not pay heed to his Message; he should leave their
Tadabbur-i-Qur’ān Vol.8: Surah al-Qamar 78
matter to the summoner who, on the Day of Judgement shall be summoning them not
to the Qur’ān but to Hell. They shall respond to his call, emerging from their graves
like locusts scattered about.
Verses (9-42): The Quraysh have been directed to learn a lesson from the fate of the
people of Noah, (sws) the ‘Ād, Thamūd, Lot (sws) and Pharaoh. These people, like
the Quraysh, also rejected their respective prophets, and the Quraysh very well know
what happened to them. If the Quraysh also follow in their footsteps, they will meet a
similar fate. They must bear in mind that it is a great blessing of the Almighty that He
has revealed the Qur’ān to warn them of this danger beforehand. He has made it easy
for them so they can seek a lesson from it and be reminded. Instead of acknowledging
this favour of the Almighty and benefiting from it, it is their extreme misfortune that
they are asking for punishment.
Verses (43-55): The Quraysh have been cautioned that when in the past the Almighty
has never spared the disbelievers, they should not consider themselves an exception to
this rule. Are they of some special and exalted breed that they shall be spared? Do
they reckon that the Almighty has written a directive of acquittal for them in the
Hereafter in the heavenly scriptures, and do they think that they shall be able to
defend themselves against God in the Hereafter? If they have such foolish ideas, they
must remember that the Almighty shall never treat the disbelievers and the righteous
equally. He shall punish the disbelievers by throwing them into Hell and reward the
righteous with Paradise.

ٰ
ۤ ۡ ً ۡ ۡ ۡ
‫ﻞ ۡﻣ ٍﺮ‬v ‫﴾ و ﻛﺬﺑ ۡﻮ و ﺗﺒﻌ ۡﻮ ۡﻫﻮآءﻫ ۡﻢ و‬٢﴿ ‫ ﻣ ۡﺴﺘﻤ ٌﺮ‬Dٌ E‫﴾ و ۡن ﻳﺮ ۡو ٰ ﻳﺔ • ۡﻌﺮﺿ ۡﻮ و •ﻘ ۡﻮﻟ ۡﻮ ۢﺳ‬١﴿ ‫ﺑﺖ ﻟﺴﺎﻋﺔ و ﻧﺸﻖ ﻟﻘﻤﺮ‬Oš‫ﻗ‬
ۡ ۡ ٌ ٌ ۡ
‫ ﻳﻮۡم ﻳ ۡﺪع‬ß ‫﴾ ﻓﺘﻮل ﻋﻨﻬ ۡﻢ‬٥ۙ ﴿ ‫ﻐﻦ ﻟﻨﺬر‬h ‫﴾ ﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ ﻓﻤﺎ‬٤ۙ ﴿ ‫ﺒﺂء ﻣﺎ ﻓ ۡﻴﻪ ﻣ ۡﺰدﺟ ٌﺮ‬È‫﴾ و ﻟﻘ ۡﺪ ﺟﺂءﻫ ۡﻢ ﻣﻦ ﻵۡﻹﻧ‬٣﴿ ٌ Ü‫ﻣ ۡﺴﺘ‬
ۡ ۡ ۡ
‫ •ﻘ ۡﻮل‬j ‫ ﻟﺪ ع‬8_ VP‫﴾ ﻣ ۡﻬﻄﻌ‬٧ۙ ﴿ Dٌ §‫ﺎﻧﻬ ۡﻢ ﺟﺮ ٌد ﻣﻨﺘ‬v ‫ﺟ ۡﻮن ﻣﻦ ﻵۡﻹ ۡﺟﺪ ث‬Dá‫﴾ ﺧﺸ ًﻌﺎ ۡﺑﺼﺎرﻫ ۡﻢ ﻳ‬٦ۙ ﴿ Dٍ ¸‫ ~ ۡ` ٍء ﻧ‬8ٰ_ ‫ﻟﺪ ع‬
ٰۡ
﴾٨﴿ Dٌ Þ‫ﻟﻜ¦ ۡون ٰﻫﺬ ﻳ ۡﻮ ٌم ﻋ‬
The hour of punishment has arrived and the moon is cleft asunder. And whatever
sign they see, they will only evade it and remark: “This is a magic not new.” And they
denied and followed their fancies and every matter has an appointed time. And the
anecdotes of the past have reached them which have a lot of lessons and profound
wisdom. But of what use are these warnings? So, ignore them and wait for the day in
which a summoner will summon them to a very undesirable thing. Their eyes shall be
downcast and they shall come out of their graves like locusts scattered about, hastening
towards the summoner. At that time, the disbelievers will cry: “This is, indeed, a
ruthless day!” (1-8)
Explanation
ۡ ۡ ۡ
1
﴾١﴿ ‫ﺑﺖ ﻟﺴﺎﻋﺔ و ﻧﺸﻖ ﻟﻘﻤﺮ‬Oš‫ﻗ‬
The word ‫ ﻟﺴﺎﻋﺔ‬refers to the time of judgement and the punishment of which the
Quraysh have been warned in all the sūrahs of this group and specially jolted and
ٰۡ
shaken to pay heed to it in the previous sūrah by the words: (٥٧:٥٣) .‫( زﻓﺖ ﻵﻹزﻓﺔ‬what is
near has drawn near, (53:57)). They must not regard this hour to be distant; they must
wake up from their slumber and try to save themselves from its horrors by following
only the plan they are being given.
I have been explaining at various instances in this exegesis that the messengers of
God warned their people of two punishments: the punishment which a nation
necessarily faces in this world if it does not pay heed to the warnings of its messenger
and becomes adamant in denying him and the punishment which it will face in the
Hereafter. The only difference between the two punishments is that of the beginning and
the end or the prelude and the culmination. The nation which is seized by the
punishment of denying its messenger is in fact seized for the punishment of the
Hereafter. For this reason, at times, the word ‫ ﻟﺴﺎﻋﺔ‬consists of both these punishments.
Viewed thus, the time of judgement has drawn near for every nation to whom a
ۡ
messenger is sent. In other words, the statement ‫ﺑﺖ ﻟﺴﺎﻋﺔ‬Oš‫ ﻗ‬is not an exaggeration; it
portrays a fact.
ۡ ۡ
The words ‫ و ﻧﺸﻖ ﻟﻘﻤﺮ‬state a sign of the hour of punishment drawing near. I have
been referring to an established practice of God at many places of this exegesis: in
every nook and corner of this universe exist the signs of God’s power and wisdom and
every now and then, new signs appear. However, in the times of the messengers, the
Almighty specially reveals certain signs which substantiate the warnings of the
respective messenger as well as his claim to messengerhood. The Qur’ān mentions
this established
ۡ practice at various places. As an example, consider the verse: ‫ ۡﻳﻬ ۡﻢ‬Oâ‫ﺳ‬
ٰ
(٥٣:٤١) ‫ﻔﺴﻬ ۡﻢ‬o 8ۡ 9 ‫ ﻵۡﻹﻓﺎق و‬89 ‫( ٰ ٰﻳﺘﻨﺎ‬We will show them Our signs in all the regions of the
ۤ
earth and in their own souls, (41:53)). The purpose of these signs, as I have indicated,
is to strengthen the warnings delivered by the messenger. The facts which are openly
proclaimed by him are substantiated by various signs which manifest themselves in
various forms so that people are left with no excuse to deny the truth. One of these
signs, in order to substantiate the warnings of the Prophet (sws), manifested itself in
1. The hour of punishment has arrived and the moon is cleft asunder.
Verses: 43-55
the form of cleaving asunder of the moon. The purpose was to make it clear upon the
addressees that the scenario which the Qur’ān mentions viz. the shaking of the earth,
the gliding in the air of crushed mountains, the crossing of boundaries by the oceans
and the darkening of the sun are not meant merely to strike awe; these are definite
occurrences which will happen one day. They are not improbable: their proofs keep
appearing in some form in this world.
It is not necessary that a messenger present such signs as miracles; they can appear
without any proclamation and without throwing any challenge. It is not even
necessary that the disbelievers demand the specific sign they are shown; it could be
shown to them without their demand merely to dispel the doubts created by them. The
reason that the disbelievers regarded the Hereafter to be far-fetched was that they
reckoned it impossible that one day the whole universe would be wrecked and
destroyed. Their question cited by the Qur’ān regarding the mountains shows that they
regarded them to be eternal and everlasting. By showing the sign of the moon cleaving
asunder, the Almighty has informed them that none of the objects of this universe,
however huge it may be, is independent or immortal; everything is subservient to His
directive; He can destroy it whenever He wants to.
As far as the question of such an incident taking place at the time of the Prophet
(sws) is concerned, it is evident from the Qur’ān and corroborated by Ḥadīth in my
view that such an incident did take place. The Aḥādīth do vary as to the nature of the
incident but there is no difference of opinion in that the event took place. Some people
are of the opinion that this is merely the information of an incident that will take place
on the Day of Judgement; it is mentioned in the past tense to express its certainty.
They translate the verse as: “The Day of Judgement has drawn near and the moon will
cleave asunder.” Though this opinion is also ascribed to some earlier authorities and is
held by some people of these times as well, yet the context hinders this interpretation.
There is no doubt that the events which will happen on the Day of Judgement are
mentioned in the Qur’ān in the past tense; however, if the verse is translated thus, it
will bear no relationship with the next verse. The next verse says that whatever sign
they will see will have no effect on them and they will show indifference to it; they
will say that there is nothing unique in it and is in fact magic which is not new. A little
deliberation shows that if this cleaving asunder of the moon was related to the
Hereafter, there was no purpose or occasion for stating what has just been cited. On
the Day of Judgement the staunchest of disbelievers will not be able to regard this as
magic; everyone will acknowledge that each and every fact given by the messengers ٰۡ
ٰ
has come true word for word. Thus the words of a subsequent verse are: ‫•ﻘ ۡﻮل ﻟﻜ¦ ۡون ﻫﺬ‬
(٨:٥٣) .Dٌ Þ‫( ﻳ ۡﻮ ٌم ﻋ‬At that time, the disbelievers will cry: “This is, indeed, a ruthless
day!” (53:8)).
There is no room to express the doubt that had such an incident taken place, it
should have been mentioned in the history of other nations. There are so many
incidents related to our own earth and to other planets in which pieces are destroyed or
they break away or are pulled in but in earlier times their observation was limited to a
certain sphere. In current times, international observatories and research institutes
have been established to investigate such phenomena. Hence as soon as an incident
takes place, these institutes immediately take notice of it and in no time inform people
round the world of what has happened. In earlier times, such means of research and
informing others were non-existent and for this reason the news of such events was
confined to a certain sphere. However, this sphere in itself belongs to reliable people;
hence, there is no reason to deny the happening of such an event. It is very probable
that in coming times, scientists are able to investigate the moon in a more elaborate
manner and it becomes evident through scientific research that a certain portion of the
moon was part of a certain other portion and at a certain time it detached itself from it
and became part of a certain other portion. These days many similar disclosures are
being made every now and then about our earth and people believe them. So why
should one express wonder at this news given by the Qur’ān about the moon? If
science has yet to corroborate it, it only shows its limitation. One should wait and be
patient; it is very possible that in future it is forced to acknowledge such a happening.
ۡ ً
2
﴾٢﴿ ‫ ﻣ ۡﺴﺘﻤ ٌﺮ‬Dٌ E‫و ۡن ﻳﺮ ۡو ٰ ﻳﺔ • ۡﻌﺮﺿ ۡﻮ و •ﻘ ۡﻮﻟ ۡﻮ ﺳ‬
This verse sounds an assurance to the Prophet (sws) and rebukes the disbelievers:
the real reason for their denial is not that they are not being shown a sign for
numerous signs exist around them and every now and then new ones appear; however,
these stubborn people do not want to believe in reward and punishment and for this
reason do not learn a lesson from the greatest of signs. Even if the Prophet (sws)
shows them a bigger sign than the cleaving asunder of the moon, they will disregard it
by calling it to be a product of magic.
ۡ ٌ
The word Dٌ E‫( ﺳ‬magic) qualified by ‫ ﻣ ۡﺴﺘﻤﺮ‬in this verse is meant to express the fact
that not only will they call this sign a product of magic, but in order to fool people,
they will also tell them that even this is nothing new and unique as to be given
importance; such magic has been shown and taught by magicians of the past which
they have continuously transmitted to later generations of magicians. In other words,
what they meant was that on the basis of this sign, there is no reason to regard him as
some extra-ordinary magician much less regard him a warner sent by God. Some
ٌ
people have interpreted the word ‫ ٌﻣ ْﺴﺘﻤﺮ‬to mean “mortal.”3 However, I am unable to
find this meaning in the corpus of Arabic literature known to me.
2. And whatever sign they see, they will only evade it and remark: “This is a magic not
new.”
Verses: 43-55
ۤ
4
﴾٣﴿ ٌ Ü‫ﻞ ۡﻣ ٍﺮ ﻣ ۡﺴﺘ‬v ‫و ﻛﺬﺑ ۡﻮ و ﺗﺒﻌ ۡﻮ ۡﻫﻮآءﻫ ۡﻢ و‬
Mentioned in this verse is their denial, the reason for their denial and its
consequences: the Quraysh have denied the warner sent by God and the warnings
delivered by him and instead followed their own whims which made them worthy of
punishment as per the established practice of God. However, to God each matter has
an appointed time and a set plan. So when their period of respite ends, they shall be
seized by Him. In other words, if they are being let off for the time being, it does not
mean that the warnings of the Prophet (sws) are baseless; the fact of the matter is that
the time is yet to come at which the Almighty has ordained destruction for them.
Indeed, this time is drawing near.
ۡ ۤ
The words ‫ و ﺗﺒﻌ ۡﻮ ﻫﻮآءﻫ ۡﻢ‬after ‫ و ﻛﺬﺑ ۡﻮ‬point to the reason for their denial: if they denied
the warnings of the Prophet (sws), it does not mean that they had some reason for this
denial or have certain doubts about it which need to be clarified or they have not been
shown a sign that can convince them; the only reason for this is that they are slaves to
their desires. If they accept reward and punishment, they will have to abandon their
desires, which they do not have the courage to do. For this reason, they are presenting
various lame excuses. This subject has already been explained in detail in verse 29 of
Sūrah al-Najm.
5
﴾٤ۙ ﴿ ‫ﺒﺂء ﻣﺎ ﻓ ۡﻴﻪ ﻣ ۡﺰدﺟ ٌﺮ‬È‫و ﻟﻘ ۡﺪ ﺟﺂءﻫ ۡﻢ ﻣﻦ ﻵۡﻹﻧ‬
This verse further explains the previous one: if they have not yet faced God’s
punishment, it does not mean that there has been a change in the practice of God.
Anecdotes about previous nations have been recounted to them; if they reflect on them,
there are enough lessons to be learnt. They will come to know from these anecdotes
that whichever nation denied the warnings of its messenger, was ultimately punished
by God. Because of a delay in the coming of this punishment, these earlier nations too
wrongly concluded that the warnings of their messengers were baseless; yet they
finally came true. In other words, it is in their own interest to learn a lesson from
history and not wait to believe at the time when it will be too late. Such a belated
acknowledgement was neither of any benefit to the earlier nations nor will be of any
benefit to them.
The anecdotes of previous nations have been mentioned both briefly and in detail in
the previous sūrahs, and are coming up in this sūrah too from verse 9 onwards.
Readers will see that at the end of every anecdote the words ‫ وﻧﺬر‬8ã ‫ﺎن ﻋﺬ‬v ‫( ﻓﻜ ْﻴﻒ‬how
[dreadful] was My punishment, how [stern] was My warning?) are repeated to make it
4. And they denied and followed their fancies and every matter has an appointed time.
5. And the anecdotes of the past have reached them which have a lot of lessons and profound
wisdom.
clear on the addressees that in this manner the warnings of a messenger come true and
in this manner his deniers are punished.
ۡ ٌ ٌۢ ۡ
6
﴾٥ۙ ﴿ ‫ﻐﻦ ﻟﻨﺬر‬h ‫ﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ ﻓﻤﺎ‬
These anecdotes contain absorbing wisdom; Alas! Of what benefit are these
warnings to such people? The particle ‫ ﻣﺎ‬can connote negation as well as
interrogation; however, the latter usage has more emphasis in it and is also more in
harmony with the context and occasion.
ۡ
7
﴾٦ۙ ﴿ Dٍ ¸‫ ~`ۡ ٍء ﻧ‬8ٰ_ ‫ ﻳ ۡﻮم ﻳ ۡﺪع ﻟﺪ ع‬ß ‫ﻓﺘﻮل ﻋﻨﻬ ۡﻢ‬
This is a reassuring directive given to the Prophet (sws) that it is beyond him to
guide such blind people. He should ignore them, and patiently wait for the day when
Raphael will blow the trumpet and summon them to the punishment of the Hereafter.
ْ
The verb ‫ ﺗﻮل‬encompasses the meaning of ä‫( ﻧﺘ‬wait). At a similar place, the words
ۡ ۡ
are: (٤١:٥٠) .‫ ۡﻳ ٍﺐ‬D‹ ‫ﺎن‬
ٍ –‫( و ۡﺳﺘﻤﻊ ﻳ ۡﻮم ﻳﻨﺎد ﻟﻤﻨﺎد ﻣ ۡﻦ ﻣ‬and listen for the day when the crier will call
from a place near, (50:41)). The word Dٍ ¸‫ ﻧ‬refers to the horrors of the Day of Judgment.
In order to express the intensity of these horrors, a vague style is adopted. The
implication is that today they are disregarding the calls given to them to prepare for
that day, but soon the time will come when a caller will call them to its horrors and
everyone will run towards it in compliance and in fear.
ٰۡ ۡ ۡ ۡ
8
﴾٨﴿ Dٌ Þ‫ •ﻘ ۡﻮل ﻟﻜ¦ ۡون ٰﻫﺬ ﻳ ۡﻮ ٌم ﻋ‬j ‫ ﻟﺪ ع‬8_ VP‫ۙ﴾ ﻣ ۡﻬﻄﻌ‬٧﴿ Dٌ §‫ﺎﻧﻬ ۡﻢ ﺟﺮ ٌد ﻣﻨﺘ‬v ‫ﺟ ۡﻮن ﻣﻦ ﻵۡﻹ ۡﺟﺪ ث‬Dá‫ﺧﺸ ًﻌﺎ ۡﺑﺼﺎرﻫ ۡﻢ ﻳ‬
Today the messenger of God is inviting them to prepare to save themselves from the
horrors of that day; however, when the caller of the Day of Judgement will call them,
they will emerge from their graves the way locusts do and their situation will be such
that because of humiliation downcast will be their eyes and they will be swiftly
running towards the caller.
The words ‫ ﺧﺸ ًﻌﺎ‬and VP‫ ﻣ ْﻬﻄﻌ‬are accusatives of state (hāl). The expression ‫ﺎﻧﻬ ۡﻢ ﺟﺮ ٌد‬v
ۡ
Dٌ §‫ ﻣﻨﺘ‬portrays the emerging of people from the grave after the trumpet is blown. One
may have seen moths emerging in the rainy season at the onset of the evening. It is as
if a storm of moths has appeared. The situation of locusts is no different and the same
will be the case of people coming out of their graves. The Almighty has shown these
6. But of what use are these warnings?

7. So ignore them and wait for the day in which a summoner will summon them to a very
undesirable thing.
8. Their eyes shall be downcast and they shall come out of their graves like locusts scattered
about, hastening towards the summoner. At that time, the disbelievers will cry: “This is,
indeed, a ruthless day!”
Verses: 43-55
signs to remind man of the Hereafter in every ٰ ۡ part of the heavens and the earth.
ٰ
The meaning of the words Dٌ Þ‫ •ﻘ ۡﻮل ﻟﻜ¦ ۡون ﻫﺬ ﻳ ۡﻮ ٌم ﻋ‬is that when the messenger of God
warns them of the horrors of that Day, they regard it to be far-fetched and improbable,
and they stubbornly make fun of it, yet when that Day will appear before them they
will regretfully cry out that the severe day which the prophets and messengers of God
had informed them of has arrived.
In verse 4 above, the Quraysh have been asked why they are insisting on seeing the
punishment and why they do not seek a lesson from the history of previous nations
which has been narrated to them. In the coming section of verses, in order to explain
this further, the history of the messengers and their people is mentioned. Like the
Quraysh, these nations also made fun of the warnings sounded to them by their
respective messengers; ultimately, they were seized by the punishment they had been
warned of; so it is in their own interest not to call for their doom by blindly following
in the footsteps of these nations and instead be reminded by the Book of God revealed
through His special grace for the purpose of their education and instruction. This
Book is fully equipped with everything needed to educate and remind them.
Readers may now proceed to read the next section of verses.

ۤ ۡ ۡ ۡ ۤ ۡ
‫﴾ ﻓﻔﺘﺤﻨﺎ‬١٠﴿ Dۡ d‫ ﻣﻐﻠ ۡﻮ ٌب ﻓﺎﻧﺘ‬8ۡ ž ‫﴾ﻓﺪﻋﺎ رﺑ "ﻪ‬٩﴿ ‫ﻛﺬﺑ ۡﺖ ﻗ ۡﺒﻠﻬ ۡﻢ ﻗ ۡﻮم ﻧ ۡﻮ ٍح ﻓﻜﺬﺑ ۡﻮ ﻋ ۡﺒﺪﻧﺎ و ﻗﺎﻟ ۡﻮ ﻣ ۡﺠﻨ ۡﻮ ٌن و زدﺟﺮ‬
ۡ ٰۡ ۡ ۡ ً ۡ
‫ ذ ت ﻟﻮ ٍح و‬8ٰx‫﴾ و ﺣﻤﻠﻨﻪ ﻋ‬١٢ۚ ﴿ ‫ ۡﻣ ٍﺮ ﻗ ۡﺪ ﻗﺪر‬8¼x‫ ﻟﻤﺂء ﻋ‬³Ï‫﴾ و ﻓﺠ ۡﺮﻧﺎ ﻵۡﻹ ۡرض ﻋﻴ ۡﻮﻧﺎ ﻓﺎﻟﺘ‬١١Å ﴿Ä‫ۡﺑﻮ ب ﻟﺴﻤﺂء ﺑﻤﺂ ٍء ﻣﻨﻬﻤ ٍﺮ‬
ً ۤ ٰۡ
﴾١٦﴿ ‫ و ﻧﺬر‬8ۡ ã ‫ﺎن ﻋﺬ‬v ‫﴾ ﻓﻜ ۡﻴﻒ‬١٥﴿ Dٍ —‫﴾ و ﻟﻘ ۡﺪ ﺗﺮ•ﻨﻬﺎ ٰ ﻳﺔ ﻓﻬ ۡﻞ ﻣ ۡﻦ ﻣﺪ‬١٤﴿ ¦‫ﺎن ﻛ‬v ‫آء ﻟﻤ ۡﻦ‬
ً ‫ ﺟﺰ‬l ‫﴾ ﺗ ۡﺠﺮ ۡي ﺑﺎ ۡﻋﻴﻨﻨﺎ‬١٣ۙ ﴿ Dw‫د‬
ٍ
ۡ ۡ ۡ ٰ ۡ ۡ ۡ ۡ
﴾١٧﴿ Dٍ —‫ ﻓﻬﻞ ﻣﻦ ﻣﺪ‬D—‫ ن ﻟﻠﺬ‬Ü‫ﻧﺎ ﻟ‬DÞ‫و ﻟﻘﺪ ﻳ‬
Before them, the folks of Noah also denied. They rejected Our servant and said that
he was a madman, and he was badly scolded. So, he implored before his Lord: “I am
vanquished; so, You take revenge from them.” So, We opened the gates of heaven with
water pouring forth, and caused the earth to burst with gushing springs. The waters met
at the point decreed and We carried him on that which was made of planks and nails,
which sailed under Our protection: this We did as a recompense for him who had been
slighted. And We made this anecdote an exemplary story [for those who may seek a
lesson]. So, is there anyone who would take heed! See how true was My punishment
and My warning? And We have made the Qur’ān very appropriate for reminding. So,
is there any who shall take heed?!! (9-17)
Explanation
ۡ
9
﴾٩﴿ ‫ﻛﺬﺑ ۡﺖ ﻗ ۡﺒﻠﻬ ۡﻢ ﻗ ۡﻮم ﻧ ۡﻮ ٍح ﻓﻜﺬﺑ ۡﻮ ﻋ ۡﺒﺪﻧﺎ و ﻗﺎﻟ ۡﻮ ﻣ ۡﺠﻨ ۡﻮ ٌن و زدﺟﺮ‬
I have said earlier that this and the subsequent verses mention in detail the history of
some prophetic nations briefly referred to before. Since the sequence adopted is
chronological, the anecdote of Noah (sws) is mentioned first. It is said that before the
Quraysh, the folks of Noah (sws) had also denied the warnings of God’s messenger.
This is in fact an assurance sounded to the Prophet Muḥammad (sws) that he is not the
first person to be rejected by his people. The history of these rejecters is very old.
Before them, the people of Noah (sws) had also rejected their prophet, as had other
nations whose details are forthcoming. In other words, this is a well-known story of
history which was encountered by previous messengers. The Prophet Muḥammad
(sws) will also face it and the very fate met by the previous nations for their rejection
will be met by his nation if they follow in their footsteps.
ۡ
The letter ‫ ف‬in ‫ ﻓﻜﺬﺑ ۡﻮ ﻋ ۡﺒﺪﻧﺎ و ﻗﺎﻟ ۡﻮ ﻣ ۡﺠﻨ ۡﻮ ٌن و زدﺟﺮ‬is for explication. After briefly referring to
the incident, with these words begin the details: the people of Noah (sws) denied
God’s servant; they called him a madman and a crazy person and severely snubbed
him.
The affection of God for Noah (sws) reflected in the word ‫ ﻋ ْﺒﺪﻧﺎ‬is self-evident. When
the messengers of God warned people of the punishment both in this world and in the
next and warned them very thoroughly and diligently day in and day out, it weighed
heavily upon these people who had become slaves to the pleasures of this life and who
were inebriated with their worldly status and achievements. They could not understand
the reason and the source from which this punishment would come. If punishment was
destined for them, why were they blessed with affluence and honour in this world? This
affluence and honour bore evidence that God held them in high esteem, and if ever there
was another world, there too they would hold this high position. By being led into this
misconception, they became so annoyed with the constant and persistent warnings of the
messenger of God that they started calling him a madman and a crazy person; they
would say that this person had been overcome with the despair of punishment and of the
Hereafter and that at every instant he saw this punishment hovering near. In this manner,
they would not only release their anger, they would also try to assure the masses that
they should not be influenced by the warnings of the messenger for he was not a
messenger in the first place; he was a crazy person who constantly spoke of punishment.
ْ
The word ‫ و زدﺟﺮ‬refers to the threats the people of Noah (sws) gave him about
ۡ
stoning him to death. Thus, for example, the words in Sūrah al-Shu‘arā are: ‫ ۡﻦ ﻟ ۡﻢ ﺗﻨﺘﻪ‬T‫ﻗﺎﻟ ۡﻮ ﻟ‬
(١١٦:٢٦) .VۡP‫( ٰﻳﻨ ۡﻮحﻟﺘﻜ ۡﻮﻧﻦ ﻣﻦ ﻟۡﻤ ۡﺮﺟ ۡﻮﻣ‬They threatened: “‘Noah! If you do not desist from your
ways, you shall end among those who have been stoned,” (26:116)).
9. Before them, the folks of Noah also denied. They rejected Our servant and said that he
was a madman, and he was badly scolded.
Verses: 43-55
ۡ ۡ ۤ
10
﴾١٠﴿ Dۡ d‫ ﻣﻐﻠ ۡﻮ ٌب ﻓﺎﻧﺘ‬8ۡ ž ‫ﻓﺪﻋﺎ رﺑ "ﻪ‬
When the animosity of his people reached the extent that they threatened to stone
him to death, he cried out and implored to God that he had done whatever was in his
power to convince them but was unable to do so; he no longer had the power to
continue, and hence God should then deal with these arrogant people in His own way.
ْ
The word ‫ إﻧﺘﺼ ٌﺎر‬means “to defend” and “to take revenge.” Noah (sws) requested God
to help him take revenge from them for their arrogance. The complete details of
Noah’s prayer are mentioned in Sūrah Nūḥ ahead.
ۡ ۡ ً ۡ ۤ
11
﴾١٢ۚ ﴿ ‫ ۡﻣ ٍﺮ ﻗ ۡﺪ ﻗﺪر‬8¼x‫ ﻟﻤﺂء ﻋ‬³Ï‫﴾ و ﻓﺠ ۡﺮﻧﺎ ﻵۡﻹ ۡرض ﻋﻴ ۡﻮﻧﺎ ﻓﺎﻟﺘ‬١١Å ﴿Ä‫ﻓﻔﺘ ۡﺤﻨﺎ ۡﺑﻮ ب ﻟﺴﻤﺂء ﺑﻤﺂ ٍء ﻣﻨﻬﻤ ٍﺮ‬
Mentioned in these verses are the details of the cyclonic storm that was encountered
by Noah’s people after his prayer. I have already mentioned its details in the exegesis
of Sūrah al-Dhāriyāt. The Almighty opened the gates of the sky with water pouring
forth, and caused the earth to burst with gushing springs. Obviously, such a stormy
rain in which all the gates of the heavens had been opened would turn the earth into
seas, rivers and canals.
ۡ ۡ
The words ‫ ۡﻣ ٍﺮ ﻗ ۡﺪ ﻗﺪر‬8¼x‫ ﻟﻤﺂء ﻋ‬³Ï‫ ﻓﺎﻟﺘ‬refer to the fact that the point up to which the
Almighty had fixed for the water to rise was the very point the water from the sky and
the earth touched each other and engulfed Noah’s people in a manner that no one was
able to escape from its grasp.
ۡ ٰۡ
12
﴾١٣ۙ ﴿ Dٍ w‫ ذ ت ﻟﻮ ٍح و د‬8ٰx‫و ﺣﻤﻠﻨﻪ ﻋ‬
ۡ
The words Dٍ w‫ ذ ت ﻟﻮ ٍح و د‬obviously refer to the Noah’s ark which he built as per the
special directive of the Almighty. Mentioning it here with its components, in my
opinion, is to express God’s power, wisdom, affection, mercy and majesty. The
implication is that the Almighty saved those He wanted to by logs fixed together with
nails from the storm which routed the whole nation and from which not a single soul
survived. In other words, the real thing is God’s mercy and affection. If they are with
a person, then a few logs can save them from Noah’s deluge, and if they desert a
person, the greatest of war ships are flattened in the blink of any eye, and the strongest
of dams are blown away like straws by the power of the deluge.
10. So, he implored before his Lord: “I am vanquished; so, You take revenge from them.”
11. So, We opened the gates of heaven with water pouring forth, and caused the earth to
burst with gushing springs. The waters met at the point decreed.
12. And We carried him on that which was made of planks and nails.
13 ً ‫ ﺟﺰ‬l ‫ﺗ ۡﺠﺮ ۡي ﺑﺎ ۡﻋﻴﻨﻨﺎ‬

﴾١٤﴿ ¦‫ﺎن ﻛ‬v ‫آء ﻟﻤ ۡﻦ‬
Since this ark was under the special protection and safe-keeping of God, it kept on
advancing without any fear and tidal waves could not harm it in any way. It may be
kept in mind that it was not Noah (sws) alone who had a boat; others too had their
boats; however, these boats could not be of any benefit to them because they did not
have God’s protection.
ً ‫ ﺟﺰ‬refer to the fact that the Almighty showed His majesty in
The words ¦‫ﺎن ﻛ‬v ‫آء ﻟﻤ ۡﻦ‬
order to help His servant who had been slighted and not duly honoured, so much so
ۡ ۡ
that he was compelled to cry out: Dۡ d‫ ﻣﻐﻠ ۡﻮ ٌب ﻓﺎﻧﺘ‬8ۡ ž (I am vanquished; help me)
ً ۤ ٰۡ
14
﴾١٥﴿ Dٍ —‫و ﻟﻘ ۡﺪ ﺗﺮ•ﻨﻬﺎ ٰ ﻳﺔ ﻓﻬ ۡﻞ ﻣ ۡﻦ ﻣﺪ‬
ۤ ٰۡ
The antecedent of the pronoun in ‫ ﺗﺮ•ﻨﻬﺎ‬can be the land referred to earlier in verse
ً ۡ
twelve by the words ‫ و ﻓﺠ ۡﺮﻧﺎ ﻵﻹ ۡرض ﻋﻴ ۡﻮﻧﺎ‬and also the anecdote of Noah’s folks whose details
are mentioned in the Torah and which has been widely transmitted and known in every
era.
The use of pronouns in this manner is very common in Arabic. I have cited several
examples of such usage in previous volumes of this exegesis, and some more will be
found in the later ones. Some people regard the antecedent of this pronoun to be the
remains of Noah’s Ark which were sighted by some people of later generations at a
certain part of Mount Jūdī. However, I do not give importance to this opinion. Details
are forthcoming in the exegesis of Sūrah al-Ḥāqqah.
The words Dٍ —‫ﻞ ﻣ ۡﻦ ﻣﺪ‬
ۡ ‫ ﻓﻬ‬imply that as far as signs and warning lessons are concerned,
there are several on this earth and in history as well; however, if there is any dearth of
anything, it is of hearts with the ability to pay heed to such signs.
15
﴾١٦﴿ ‫ و ﻧﺬر‬8ۡ ã ‫ﺎن ﻋﺬ‬v ‫ﻓﻜ ۡﻴﻒ‬
The word ‫ ﻧﺬر‬is actually ‫ ﻧﺬري‬and the ‫ ي‬has been severed from it owing to the rhyme
ْ
and the kasrah present as its remnant. The word ‫ ﻧﺬر‬is a noun from the verbal noun ‫إﻧﺬ ر‬
and it means “warnings” and “admonition.” In other words, if a person has ears to pay
heed and a heart to learn a lesson, he can see in this anecdote how profound is God’s
punishment and how accurately His threats materialize.
13. Which sailed under Our protection: this We did as a recompense for him who had been
slighted.
14. And We made this anecdote an exemplary story [for those who may seek a lesson]. So,
is there anyone who would take heed!
15. See how true was My punishment and My warning?
Verses: 43-55
ۡ ۡ
16
﴾١٧﴿ Dٍ —‫ ﻓﻬ ۡﻞ ﻣ ۡﻦ ﻣﺪ‬D—‫ ۡ ٰ ن ﻟﻠﺬ‬Ü‫ﻧﺎ ﻟ‬Dۡ Þ‫و ﻟﻘ ۡﺪ ﻳ‬
This verse will be repeated after the end of every Prophetic anecdote. It should be
fully understood so that its explanation is not required at every instance.
People have generally interpreted this verse to mean that the Almighty has made the
Qur’ān a very easy book as far as memorizing it and seeking counsel from it is
concerned. Though this inference in itself is correct that the Qur’ān is easy to
memorize and to seek counsel from, yet this verse has a much wider connotation.
ْ
In the Arabic language, the word OP‫ ﺗ ْﻴﺴ‬means “to set right something through nails, to
make something appropriate for a specific objectiveْ and to embellish it with all the
required means and needs.” The expression ‫•ﻮب‬Då‫ ﻟ¦ ْ س ﻟ‬DÞ‫ ﻳ‬would mean that after been
trained and fed, a horse was fully equipped with a saddle, a bridle and a stirrup and
made ready for riding. From this usage, the word also came to be used to make a
person ready for a campaign and equipped with all appropriate means and needs so that
he is fully prepared for it. A poet, Muḍarris ibn Rub‘ī, belonging to the age of
ignorance says:17
‫ ﻣﺎ ﻧﺎﺑﻪ‬8x‫ ﻓﺎﻋﻠﻨﺎ ﻋ‬VP‫ﻌ‬o‫و‬

‫ه ﻟﻔﻌﻞ ﻟﺴﻴﺪ‬DÞ‫` ﻧﻴ‬a‫ﺣ‬
Wa nu ‘inu fā ‘alnā ‘alā mā nābahū
Hatta# nuyassirahū li fi ‘il al-sayyid
(And when our leader has to undertake a campaign, we help him and make it easy and
suitable for him to discharge the responsibilities imposed on leaders.)
ْ
The word Dٌ —‫ ذ‬is also used in a wider connotation. The meanings of educating and
instructing the readers as well as reminding, informing, warning, counselling, teaching
a lesson and conclusively communicating the truth to them – all are implied. It is used
in all these connotations in the Qur’ān. It needs to be appreciated that the Qur’ān does
not impose something external on us; on the contrary, it revives and highlights the
treasures of knowledge and cognizance the Almighty has innately blessed us with and
to which we do not pay heed.
After understanding the true meaning of both these words, consider now the
placement and context of this verse as well as its meaning. Earlier in the sūrah, it was
said that the punishment which the Prophet (sws) was warning them of was inevitable.
16. And We have made the Qur’ān very appropriate for reminding. So is there any who shall
take heed?!!
17. Abū Tammām Ḥabīb ibn Aws al-Ṭā’i, Dīwān al-ḥamāsah, vol. 2 (Beirut: Dār al-qalam,
n.d.), 41.
The world within man and the one surrounding him bear witness to it. Similarly, the
anecdotes of the Prophetic nations also bear evidence to it; however, they are adamant
that they will believe only when they see a sign of this punishment even though the
Almighty has revealed to them the Qur’ān to educate and to remind them. This Qur’ān
is fully equipped to fulfil this purpose. So why are they not benefiting from this great
favour and are eager instead to receive the lash of this punishment?
Some Important Aspects of Qur’ānic Taysīr
I have already discussed in detail the various aspects of Qur’ānic taysīr in my book
Mabādī Tadabbur-i Qur’ān.18 Here it is not possible to repeat them. However, I will
allude to some of its important aspects viz a viz the verse. The purpose is to dispel the
misconception of people who adduce from it that the Qur’ān is an easy and bland
book which has only been revealed for memorization and reading, and that it does not
require any reflection or deliberation to understand it. In their opinion, every person
who even has a vague and rudimentary knowledge of Arabic can fluently understand
the Qur’ān. Since this misconception can hinder a person’s access to the Qur’ān, it is
necessary to briefly state those aspects of Qur’ānic taysīr which are alluded to by God
Himself.
– The most conspicuous aspect of Qur’ānic taysīr to which the Qur’ān itself has
alluded is that it was revealed in lucid (mubīn) Arabic. It was set forth in the eloquent
and articulate pure language of the Quraysh which is neither garbled nor muddled so
that the people of Arabia could easily understand it and they were not left with an
excuse to deny the truth from God.
– The second aspect is that the Almighty revealed the Qur’ān piecemeal so that the
Prophet (sws) could gradually teach it and read it out to his people who in turn were
able to gradually hear and understand
ۡ ٰ ۡ it and
ۡ fully digest its teachings. At one instance,
ً " ۡ ٰۡ ً
the Qur’ān says: (١٠٦:١٧) ‫ﻳﻶﻹ‬²â‫ ﻣﻜ ٍﺚ و ﻧﺰﻟﻨﻪ ﺗ‬8x‫ ﻟﻨﺎس ﻋ‬8x‫ ه ﻋ‬Ü‫ﻗﻨﻪ ﻟﺘ‬D° ‫ ٰ ﻧﺎ‬Dۡ ‹ ‫( و‬and We have
ۡ ٰ
revealed the Qur’ān in parts so that you can gradually recite it out to people and We
have elaborately and painstakingly revealed it [thus] (17:106)). Had the Qur’ān been
revealed in one instalment as was the demand of the disbelievers, it would have been
against Qur’ānic taysīr.
– The third aspect is that all the basic teachings of the Qur’ān were initially revealed
in concise and succint verses and sentences and in the form of short yet
comprehensive and terse sūrahs so that it could be easy for people to memorize and
understand them, practice what they said and convey them to others. It was only when
the people were fully accustomed to the Qur’ān that the Almighty explained these
ۡ ٰ
concise and pithy sentences. At one place, it is said: Oٍ P‫ﻛﺘ ٌﺐ ۡﺣﻜﻤ ۡﺖ ٰ ٰﻳﺘ "ﻪ ﺛﻢ ﻓﺼﻠ ۡﺖ ﻣ ۡﻦ ﻟﺪ ۡن ﺣﻜ ۡﻴ ٍﻢ ﺧﺒ‬
18. Amin Aḥsan Iṣlāḥi, Mabādī Tadabbur-i Qur’ān (Lahore: Faran Foundation, 1988), 73-182
Verses: 43-55
(١:١١) (this is a Book, of which the verses were first concise and then they were
explained from Him Who is wise and all-knowing, (11:1)).
– The fourth aspect is that every teaching and precept of the Qur’ān is mentioned in
various styles and with different aspects in different contexts and in numerous
backgrounds so that if at one place a reader is not fully able to understand something,
he can grasp it fully at another place, and if at one place an argument is not fully
appreciated, he can comprehend it in the background of a different context. The
ٰۡ ٰ
Qur’ān has called this variety and diversity in its expression as taṣrīf: .‫ف ﻵﻹ ٰﻳﺖ‬Dd‫ﻛﺬﻟﻚ ﻧ‬
(٥٨:٧) (thus do We diversify Our revelations, (7:58)).
– The fifth aspect is that there exist in the Qur’ān seven groups consisting of
Makkan and Madīnan sūrahs. Together these seven groups constitute the majestic
Qur’ān. Each group has a content similar to others and also distinct. Each sūrah has a
counterpart and both members of a pair complement one another in the discussion ٰ of a
ٰ ۡ
topic. While explaining verses: (٢٣:٣٩) .8ž‫( ﷲ*) ﻧﺰل ۡﺣﺴﻦ ﻟﺤﺪ ۡﻳﺚ ﻛﺘ ًﺒﺎ ﻣﺘﺸﺎﺑ ًﻬﺎ ﻣﺜﺎ‬God has
revealed the best of discourses whose verses resemble one another and whose sūrahs
ۡ ۡ ۡ ٰ
occur in pairs, (39:23)) and (٨٧ :١٥) ‫ ۡ ٰ ن ﻟﻌﻈ ۡﻴﻢ‬Ü‫ و ﻟ‬8ۡ ž‫( و ﻟﻘ ۡﺪ ٰ ﺗ ۡﻴﻨﻚ ﺳ ۡﺒ ًﻌﺎ ﻣﻦ ﻟﻤﺜﺎ‬And [O Prophet!]
19
We have bestowed upon you seven mathānī which is this great Qur’ān, (15:87)) I
have alluded to these aspects. It is obvious that this elaborate arrangement of the
Qur’ān has been done by the Almighty to facilitate Qur’ānic taysīr.
Section III: Verses (18-42)
For the very purpose the anecdote of Noah (sws) and his people is recounted earlier,
the anecdotes of the ‘Ād, Thamūd, the people of Lot (sws) and the followers of the
Pharaoh are related in the forthcoming verses. Each of these anecdotes ends on the
repetitive verse with which the anecdote of Noah (sws) ended.
Readers may now proceed to read the coming verses.

ۡ ۡ ‫ ﻳ ۡﻮم ﻧ‬8ۡ 9 æً çæۡ ç ‫﴾ ﻧﺎ ۤ ۡرﺳ ۡﻠﻨﺎ ﻋﻠ ۡﻴﻬ ۡﻢ ر ۡﻳ ًﺤﺎ‬١٨﴿ ‫ و ﻧﺬر‬8ۡ ã ‫ﺎن ﻋﺬ‬v ‫ﻛﺬﺑ ۡﺖ ﻋ ٌﺎد ﻓﻜ ۡﻴﻒ‬
® ‫ع ﻟﻨﺎس‬²â‫﴾ ﺗ‬١٩ۙ ﴿ ‫ﺲ ﻣ ۡﺴﺘﻤ ٍﺮ‬ ٍ ‫ﺤ‬
ۡ‫﴾ ﻛﺬﺑﺖ‬٢٢﴿ D—‫ ﻓﻬ ۡﻞ ﻣ ۡﻦ ﻣﺪ‬Dۡ—‫ ۡ ٰ ن ﻟﻠﺬ‬Üۡ‫ﻧﺎ ﻟ‬Dۡ Þ‫﴾ و ﻟﻘ ۡﺪ ﻳ‬٢١﴿ ‫ و ﻧﺬر‬8ۡ ã ‫ﺎن ﻋﺬ‬v ‫﴾ ﻓﻜ ۡﻴﻒ‬٢٠﴿ ‫ﺎﻧﻬ ۡﻢ ۡﻋﺠﺎز ﻧ ۡﺨﻞ ﻣ ۡﻨﻘﻌﺮ‬v
ٍ ٍ ٍ
ۡ ۡ ٰ ً ۤ ۤ" ً ً ۤ
ۡ ۡ ۡ
‫ﻦ ﺑﻴﻨﻨﺎ ﺑﻞ ﻫﻮ‬È ‫ ﻋﻠﻴﻪ ﻣ‬D—‫ ﻟﺬ‬³Ï‫﴾ ء ﻟ‬٢٤﴿ ‫ ﺿﻠ ٍﻞ و ﺳﻌ ٍﺮ‬³è‫ ﻣﻨﺎ و ﺣﺪ ﻧﺘﺒﻌﻪ ® ﻧﺎ ذ ﻟ‬D§‫﴾ ﻓﻘﺎﻟﻮ ﺑ‬٢٣﴿ ‫ﺛﻤ ۡﻮد ﺑﺎﻟﻨﺬر‬
ۡ ۡ
ً ۡ
‫﴾ و‬٢٧é ﴿ Oۡ m‫ﻘ ۡﺒﻬ ۡﻢ و ۡﺻﻄ‬h‫﴾ ﻧﺎ ﻣ ۡﺮﺳﻠﻮ ﻟﻨﺎﻗﺔ ﻓ ۡﺘﻨﺔ ﻟﻬ ۡﻢ ﻓﺎ ۡر‬٢٦﴿ Du‫﴾ ﺳﻴ ۡﻌ ۢﻠﻤ ۡﻮن ﻏ ًﺪ ﻣﻦ ﻟﻜﺬ ب ﻵۡﻹ‬٢٥﴿ Dٌ u ‫ﻛﺬ ٌب‬
ٰ ٌ ۡ ۡ
‫ و ﻧﺬر‬8ۡ ã ‫ﺎن ﻋﺬ‬v ‫﴾ ﻓﻜ ۡﻴﻒ‬٢٩﴿ Ü‫ ﻓﻌ‬³ê‫﴾ ﻓﻨﺎد ۡو ﺻﺎﺣﺒﻬ ۡﻢ ﻓﺘﻌﺎ‬٢٨﴿ Dٌ Ù‫ ٍب ﻣ ۡﺤﺘ‬Dۡ u ‫ﻞ‬v l ‫ﻧﺒﺌﻬ ۡﻢ ن ﻟﻤﺂء ﻗ ۡﺴﻤﺔ ﺑ ۡﻴﻨﻬ ۡﻢ‬
19. Mathānī (8ž‫ )ﻣﺜﺎ‬is the plural of mathnā (`¨‫ )ﻣﺜ‬and it means something which occurs in pairs.
ۡ ۡ ۡ ً ً ۡ ۤ
﴾٣٢﴿ Dٍ —‫ ﻓﻬ ۡﻞ ﻣ ۡﻦ ﻣﺪ‬D—‫ ۡ ٰ ن ﻟﻠﺬ‬Ü‫ﻧﺎ ﻟ‬Dۡ Þ‫﴾ و ﻟﻘ ۡﺪ ﻳ‬٣١﴿ ä‫﴾ ﻧﺎ ۡرﺳﻠﻨﺎ ﻋﻠ ۡﻴﻬ ۡﻢ ﺻ ۡﻴﺤﺔ و ﺣﺪة ﻓ–ﺎﻧ ۡﻮ ﻛﻬﺸ ۡﻴﻢ ﻟﻤ ۡﺤﺘ‬٣٠﴿
ٰ ۡ ً ٰ ۤ ۡ ۤ
‫ ﻛﺬﻟﻚ‬j ‫ ۡﻌﻤﺔ ﻣ ۡﻦ ﻋﻨﺪﻧﺎ‬o ﴾٣٤ۙ ﴿ Dٍ E‫ ﻧﺠ ۡﻴﻨﻬ ۡﻢ ﺑﺴ‬j ‫﴾ ﻧﺎ ۡرﺳﻠﻨﺎ ﻋﻠ ۡﻴﻬ ۡﻢ ﺣﺎﺻ ًﺒﺎ ﻵﻹ ٰ ل ﻟ ۡﻮ ٍط‬٣٣﴿ ‫ ﺑﺎﻟﻨﺬر‬ë‫ﻛﺬﺑ ۡﺖ ﻗ ۡﻮم ﻟ ۡﻮط‬
ۤ ۡ ۡ
8ۡ ã ‫﴾ و ﻟﻘ ۡﺪ ر ود ۡوه ﻋ ۡﻦ ﺿ ۡﻴﻔ ٖﻪ ﻓﻄﻤ ۡﺴﻨﺎ ۡﻋﻴﻨﻬ ۡﻢ ﻓﺬ ۡوﻗ ۡﻮ ﻋﺬ‬٣٦﴿ ‫﴾ و ﻟﻘ ۡﺪ ﻧﺬرﻫ ۡﻢ ﺑﻄﺸﺘﻨﺎ ﻓﺘﻤﺎر ۡو ﺑﺎﻟﻨﺬر‬٣٥﴿ D¸‫ﻧ ۡﺠﺰ ۡي ﻣ ۡﻦ ﺷ‬
ۡ ۡ ً ۡ
‫ ﻓﻬ ۡﻞ ﻣ ۡﻦ‬D—‫ ۡ ٰ ن ﻟﻠﺬ‬Ü‫ﻧﺎ ﻟ‬Dۡ Þ‫﴾ و ﻟﻘ ۡﺪ ﻳ‬٣٩﴿ ‫ و ﻧﺬر‬8ۡ ã ‫﴾ ﻓﺬ ۡوﻗ ۡﻮ ﻋﺬ‬٣٨ۚ ﴿ ٌ Ü‫ة ﻋﺬ ٌب ﻣ ۡﺴﺘ‬D¸‫﴾ و ﻟﻘ ۡﺪ ﺻﺒﺤﻬ ۡﻢ ﺑ‬٣٧﴿ ‫و ﻧﺬر‬
ۡ ۡ ٰۡ ٰ
﴾٤٢﴿ ‫ﻳۡ ٍﺰ ﻣﻘﺘﺪ ٍر‬¤› ‫ﻠﻬﺎ ﻓﺎﺧﺬﻧﻬ ۡﻢ ﺧﺬ‬v ‫﴾ ﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺘﻨﺎ‬٤١ۚ ﴿ ‫ﻋ ۡﻮن ﻟﻨﺬر‬D°ۡ ‫﴾ و ﻟﻘ ۡﺪ ﺟﺂء ٰ ل‬٤٠﴿ Dٍ —‫ﻣﺪ‬
The ‘Ād also rejected. Then observe how My punishment and My threats
materialized. We let loose on them a stormy wind at a perpetual time of bad omen
which plucked out people as if they were uprooted trunks of palm-trees. So, see how
My punishment and My threats materialized. And We have made the Qur’ān very
appropriate for reminding. So, is there anyone who shall take heed?!! (18-22)
The Thamūd also rejected the warning. They said: “Are we to follow a person who
belongs to us? If we do so, we shall be clearly straying and end up in Hell. Did he alone
among us receive this Reminder? In fact, he is indeed a liar, a boaster. Tomorrow they
shall know who the liar and the boaster is. We will be sending a she-camel as a test for
them. So, keep a watch on them and have patience, and inform them that the water is to
be shared between them. Everyone shall come on his turn. Then they cried out to their
leader; so, he came forward and hamstrung the she-camel. Then observe how My
punishment and My threats materialized. We sent upon them a single shout and they
became like the trampled hedge of a sheep-fold builder. And We have made the Qur’ān
very appropriate for reminding. So, is there anyone who shall take heed?!! (23-32)
The people of Lot also rejected the warnings. So, We unleashed on them a stone-
charged whirlwind; only the followers of Lot survived, whom, as a special favour, We
bailed out at dawn. Thus do We reward those who are grateful. And, indeed, he
informed them of Our grasp, but they only made foolish objections on the warnings.
And they tempted him about his guests; so, We blinded their eyes; so, taste My wrath
and My warning. And, indeed, at daybreak, an abiding punishment seized them. So
taste My punishment and My warning. And We have made the Qur’ān very
appropriate for reminding. So, is there anyone who shall take heed?!! (33-40)
And, indeed, to the Pharaoh’s people also came the warnings. But they rejected all
Our signs. So, We grasped them with the grasp of One Mighty, Powerful. (41-42)
Explanation
20
﴾١٨﴿ ‫ و ﻧﺬر‬8ۡ ã ‫ﺎن ﻋﺬ‬v ‫ﻛﺬﺑ ۡﺖ ﻋ ٌﺎد ﻓﻜ ۡﻴﻒ‬
The word ‫ ﺑﺎﻟﻨﺬر‬is suppressed after ‫ ﻛﺬﺑ ۡﺖ ﺛﻤ ۡﻮد‬because of clear contextual indication
later. Thus it is said: ﴾٢٣﴿ ‫ﻛﺬﺑ ۡﺖ ﺛﻤ ۡﻮد ﺑﺎﻟﻨﺬر‬. The word ‫ ﻧﺬر‬is the plural of ‫( ﻧﺬ ْﻳﺮ‬warner) and
20. The ‘Ād also rejected. Then observe how My punishment and My threats materialized.
Verses: 43-55
ْ
also a verbal noun from ‫( إﻧﺬ ر‬warning). If the first meaning is adopted, it would refer
to the messengers who were warners or signs who served as reminders and warnings
which were meant to awaken people. If the second meaning is adopted, it would refer
to warnings, threats, reminders and intimidation.
ۡ ۡ ۡ ً ۡ ًۡ ۡ ۡ ۡ ۡ ۤ
21
﴾١٩ۙ ﴿ ‫ﺲ ﻣ ۡﺴﺘﻤ ٍﺮ‬
ٍ ‫ ﻳﻮم ﻧﺤ‬89 æçæç ‫ﻧﺎ رﺳﻠﻨﺎ ﻋﻠﻴﻬﻢ رﻳﺤﺎ‬
This is an explanation of the punishment which the Almighty unleashed on the
people of ‘Ād. He sent upon them a stormy wind from the North. æçæْ ç is a tempestuous
winter wind which is ominous and portentous in nature. This would be a period of
drought in Arabia. For these days, they would call it the “ominous period” or the “ill-
fated period.” The words ‫ﺲ‬ ْ ْ
ٍ ‫ ﻳﻮم ﻧﺤ‬of the verse do not
ٌ ْ
refer to a particular ill-fated day;
they refer to a particular time period. The word ‫ ﻳﻮم‬is commonly used thus. Thus, at
another place, the words used are: ‫ﺎت‬ ٍ ‫ أﻳﺎم ﻧﺤﺴ‬and at other places it is specified that this
stormy wind blew on them for seven nights and eight days.
The word ‫ ﻣ ْﺴﺘﻤ ٍﺮ‬shows that this wind was not a temporary gust which people could
have tolerated. It blew upon them as a scourge of God for seven to eight days.
ۡ ۡ ۡ
22
﴾٢٠﴿ ‫ﺎﻧﻬ ۡﻢ ۡﻋﺠﺎز ﻧﺨ ٍﻞ ﻣﻨﻘﻌ ٍﺮ‬v ® ‫ع ﻟﻨﺎس‬²â‫ﺗ‬
Such was the force of this wind that it plucked out people as if they were uprooted
ٌ
trunks of palm-trees. In Sūrah al-Ḥāqqah, the word ‫( ﺧﺎوﻳﺔ‬hollow) is used instead of
‫ﻣﻨﻘﻌ ٍﺮ‬. It is stated at other places in the Qur’ān that when the wind started to blow each
person was pinned to the ground wherever he was and since the force of the wind
continued to increase, no one was able to get up. In this state, every one perished and
their dead bodies were hurled by the wind from one place to another as if they were
hollow trunks of palm-trees.
ۡ ۡ
23
﴾٢٢﴿ Dٍ —‫ ﻓﻬ ۡﻞ ﻣ ۡﻦ ﻣﺪ‬D—‫ ۡ ٰ ن ﻟﻠﺬ‬Ü‫ﻧﺎ ﻟ‬Dۡ Þ‫﴾ و ﻟﻘ ۡﺪ ﻳ‬٢١﴿ ‫ و ﻧﺬر‬8ۡ ã ‫ﺎن ﻋﺬ‬v ‫ﻓﻜ ۡﻴﻒ‬
These verses have already been explained at the end of Noah’s anecdote cited
earlier.
ً ۤ ۤ ۤ
24
﴾٢٤﴿ ‫ ﺿ ٰﻠ ٍﻞ و ﺳﻌ ٍﺮ‬³ۡ è‫ ﻣﻨﺎ و ﺣ ًﺪ ﻧﺘﺒﻌ "ﻪ ® ﻧﺎ ذ ﻟ‬Dً §‫﴾ ﻓﻘﺎﻟ ۡﻮ ﺑ‬٢٣﴿ ‫ﻛﺬﺑ ۡﺖ ﺛﻤ ۡﻮد ﺑﺎﻟﻨﺬر‬
In a similar manner, the people of Thamūd too rejected the warnings of their
21. We let loose on them a stormy wind at a perpetual time of bad omen.
22. Which plucked out people as if they were uprooted trunks of palm-trees.
23. So, see how My punishment and My threats materialized. And We have made the
Qur’ān very appropriate for reminding. So, is there anyone who shall take heed?!!
24. The Thamūd also rejected the warning. They said: “Are we to follow a person who
belongs to us? If we do so, we shall be clearly straying and end up in Hell.
messenger. They reckoned that if they regarded a human being from among them to
be a messenger and then follow him, this would mean that they had been led astray
and ruined. Generally, people have translated the word ‫ ﺳﻌ ٍﺮ‬as “madness;” however,
the manner in which this word is used here negates this usage. In my opinion, it is a
ۡ ۡ
plural and means “fire.” Verse 47 of this sūrah reads: ﴾٤٧ۘ ﴿ ‫ ﺿ ٰﻠ ٍﻞ و ﺳﻌ ٍﺮ‬8ۡ 9 VP‫( ن ﻟﻤ ۡﺠﺮﻣ‬indeed,
the wrongdoers are in error and shall be flung into Hell). Obviously, this very warning
must have been issued by Ṣāliḥ (rta) to his people as well. These people must have
reacted by saying the same words to him: he says that if we do not accept his calls, we
will be in error and cast into Hell; the fact of the matter is that if we accept his calls,
we will then be in error and will be flung into Hell. Idioms such as “Be doomed” or
“Go to Hell” are common in the English language as well. The relation between error
and Hell is causative; however, no such relationship is comprehensible between error
and madness.
ۡ ۡ
25
﴾٢٥﴿ Dٌ u ‫ﻦ ﺑ ۡﻴﻨﻨﺎ ﺑ ۡﻞ ﻫﻮ ﻛﺬ ٌب‬È ‫ ﻋﻠ ۡﻴﻪ ﻣ‬D—‫ ﻟﺬ‬³Ï‫ء ﻟ‬
The Thamūd were of the opinion that in the first place it was very strange that God
make a human being a messenger and even stranger was the fact that of all the people
God select Ṣāliḥ for this great task; there was nothing special about him that he be
made the custodian of God’s guidance; why should people who had been entrusted
with the leadership of their nation for generations be ignored in this matter; thus it was
absolutely impossible that this person be truthful in his claim; he was an absolute liar
and a bragger; by claiming to be a messenger of God, he wanted to command them
and prove his superiority to them.
ۡ
26
﴾٢٦﴿ Du‫ﺳﻴ ۡﻌﻠﻤ ۡﻮن ﻏ ًﺪ ﻣﻦ ﻟﻜﺬ ب ﻵۡﻹ‬
In this verse, the Almighty has responded to their reaction forthwith: let them utter
whatever nonsense they want to. The time of the judgement is near. The punishment
of God is about to come. At that time, they will see who the liar and the bragger is.
ً
27
﴾٢٧é ﴿ Oۡ m‫ﻘ ۡﺒﻬ ۡﻢ و ۡﺻﻄ‬h‫ﻧﺎ ﻣ ۡﺮﺳﻠﻮ ﻟﻨﺎﻗﺔ ﻓ ۡﺘﻨﺔ ﻟﻬ ۡﻢ ﻓ ۡﺎر‬
This is the prelude to the punishment alluded to in the previous verse: The Almighty
would soon depute a special she-camel as a trial for them; so Ṣāliḥ (sws) should keep
an eye on them and wait patiently for what happens i.e. how they deal with the she-
camel and what fate they will as a result meet. The manner in which this she-camel
25. Did he alone among us receive this Reminder? In fact, he is indeed a liar, a boaster.
26. Tomorrow they shall know who the liar and the boaster is.
27. We will be sending a she-camel as a test for them. So, keep a watch on them and have
patience,
Verses: 43-55
became a trial for them is mentioned in the subsequent verses.

ٌۢ ۡ
ۡ
28
﴾٢٨﴿ Dٌ Ù‫ ٍب ﻣ ۡﺤﺘ‬Dۡ u ‫ﻞ‬v l ‫و ﻧﺒﺌﻬ ۡﻢ ن ﻟﻤﺂء ﻗ ۡﺴﻤﺔ ﺑ ۡﻴﻨﻬ ۡﻢ‬
After selecting a she-camel for the task, the Almighty asked Ṣāliḥ (sws) to inform
his people that turns had been fixed to drink water from the fountain; no one would
have the right to stop the she-camel from drinking when her turn came; if she was
harmed in any way, then this would be a prelude to God’s punishment. They were
made to undergo this trial so that the evil in them was exposed and the extent of their
rebelliousness was known to all. Obviously, after this warning that this she-camel was
a sign of God’s wrath only those people could have had the audacity to harm it who
themselves were audacious enough to even harm their messenger. It is this extent of a
nation’s rebelliousness and arrogance after which it becomes worthy of divine
punishment. After this, nothing remains to conclusively prove the truth to them.
ٰ
29
﴾٢٩﴿ Ü‫ ﻓﻌ‬³ê‫ﻓﻨﺎد ۡو ﺻﺎﺣﺒﻬ ۡﻢ ﻓﺘﻌﺎ‬
How could the Thamūd abide by this restriction? They thought that this was just a
false threat made by the prophet Ṣāliḥ (sws). Thus they called upon their leader. He
ٰ
came forward and hamstrung the she-camel. The word ³ê‫ﻌﺎ‬h means “to stand on one’s
toes to take the initiative in doing something.” In other words, as per his own view, he
showed great valour and took a very courageous step for his people; however, this
daring step of his doomed them.
The word Ü‫ ﻋ‬means “to hamstring a camel.” Once this is done, it becomes
impossible for the animal to survive.
30
﴾٣٠﴿ ‫ و ﻧﺬر‬8ۡ ã ‫ﺎن ﻋﺬ‬v ‫ﻓﻜ ۡﻴﻒ‬
This verse has already been explained above. After this incident, people were faced
with God’s promised doom. It is evident from other places of the Qur’ān that after this
they were given a further respite of three days: if they wanted, they could repent
during that period; however, they did not benefit from this reprieve.
ۡ ً ً ۡ ۤ
31
﴾٣١﴿ ä‫ﻧﺎ ۡرﺳﻠﻨﺎ ﻋﻠ ۡﻴﻬ ۡﻢ ﺻ ۡﻴﺤﺔ و ﺣﺪة ﻓ–ﺎﻧ ۡﻮ ﻛﻬﺸ ۡﻴﻢ ﻟﻤ ۡﺤﺘ‬
The verse refers to the punishment which was faced by the Thamūd. The word ‫ﺻ ْﻴﺤﺔ‬
28. And inform them that the water is to be shared between them. Everyone shall come on
his turn.
29. Then they cried out to their leader; so, he came forward and hamstrung the she-camel.
30. Then observe how My punishment and My threats materialized.
31. We sent upon them a single shout and they became like the trampled hedge of a sheep-
fold builder.
ٌ
means “a shout.” At another place, the word used is ‫( ﺻﺎﻋﻘﺔ‬thunder). My mentor, Imām
Ḥamīd al-Dīn Farāhī, in his tafsīr of Sūrah al-Dhāriyāt has discussed the nature of this
punishment in detail in the light of the Qur’ān. He has summarized this discussion at
the end in the following words:32
It is evident from these details that the Almighty unleashed on them the
punishment of winter clouds, stormy wind and horrific thunder. However, their
actual destruction took place through the wind. Thus, if one employs the method
of adducing the consequence from the effect it becomes evident that the Almighty
sent to them striped wintry clouds which contained horrific thunder and a
deafening shout.
It should be kept in mind that a natural consequence of such thunder and lightning is
a hail storm which, if it intensifies, takes the form of the terrible punishment of stone-
pelting and quashes everything to bits and pieces.
The word ä‫ ﻣ ْﺤﺘ‬means the person who constructs a sheep-fold. Shepherds generally
construct such folds in their fields with hay and brambles to protect their herds, which
are kept there by night. Such a fold becomes squashed to bits and pieces after rain,
windstorm and trampling of the animals The word ‫ ﻫﺸﻴﻢ‬refers to such crushed bits and
pieces. This, in other words, is a parable of their destruction: they were crushed to
pieces by rain, thunder, wind and hail storms in the same manner as the trampled
hedged of sheep-fold builder. Onlookers do think that there must have been some
people living here; however, only their trampled ruins now remain.
ۡ ۡ
33
﴾٣٢﴿ Dٍ —‫ ﻓﻬ ۡﻞ ﻣ ۡﻦ ﻣﺪ‬D—‫ ۡ ٰ ن ﻟﻠﺬ‬Ü‫ﻧﺎ ﻟ‬Dۡ Þ‫و ﻟﻘ ۡﺪ ﻳ‬
This repetitive verse has already been explained earlier.
ٰ ۤ ۡ ۤ
34
﴾٣٤ۙ ﴿ Dٍ E‫ ﻧﺠ ۡﻴﻨﻬ ۡﻢ ﺑﺴ‬j ‫﴾ ﻧﺎ ۡرﺳﻠﻨﺎ ﻋﻠ ۡﻴﻬ ۡﻢ ﺣﺎﺻ ًﺒﺎ ﻵﻹ ٰ ل ﻟ ۡﻮ ٍط‬٣٣﴿ ‫ ﺑﺎﻟﻨﺬر‬ë‫ﻛﺬﺑ ۡﺖ ﻗ ۡﻮم ﻟ ۡﻮط‬
The verses say that the people of Lot (sws) also rejected the warnings, and once the
truth had been conclusively communicated to them by the Almighty, a stone-charged
storm was unleashed on them by Him. The nature of a ‫ ﺣﺎﺻﺐ‬has already been
explained in the exegesis of Sūrah al-Dhāriyāt.
The wordsَ ‫ﻮط‬
ٍ ‫ إﻵﻹ آل ﻟ‬show that only the ‫ آل‬of Lot (sws) was protected from this storm.
The word ‫ آل‬has already been explained at a relevant place in this exegesis: the word
32. Farāhī, Majmū‘ah tafāsīr, 134.

33. And We have made the Qur’ān very appropriate for reminding. So is there anyone who
shall take heed?!!
34. The people of Lot also rejected the warnings. So, We unleashed on them a stone-charged
whirlwind; only the followers of Lot survived, whom,
Verses: 43-55
does not merely include a person’s real offspring; it also includes his symbolic
offspring ie. his followers etc.
ٰ
The words Dٍ E‫ ﻧﺠ ۡﻴﻨﻬ ۡﻢ ﺑﺴ‬depict that God sifted out Lot (sws) and his followers at dawn
which was before the time the torment descended on his people. One
ً ۡ ۡ of ۡ the
succeeding verses has referred to the time of this torment by the words: ‫ة‬D¸‫و ﻟﻘﺪ ﺻﺒﺤﻬﻢ ﺑ‬.
This shows that the torment appeared in the morning while these people had already
vacated their place before the advent of dawn. This protection obviously was afforded
to them by the special grace of God.
ٰ ۡ ً
35
﴾٣٥﴿ D¸‫ ﻛﺬﻟﻚ ﻧ ۡﺠﺰ ۡي ﻣ ۡﻦ ﺷ‬j ‫ ۡﻌﻤﺔ ﻣ ۡﻦ ﻋﻨﺪﻧﺎ‬o
Being saved from such a horrific torment is only possible because of God’s
blessing; no one else can do such a thing.
ٰ
The words D¸‫ ﻛﺬﻟﻚ ﻧ ۡﺠﺰ ۡي ﻣ ۡﻦ ﺷ‬not only express extra-ordinary praise for the trait of
gratefulness found in Lot (sws), it is also an open proclamation of the fact that this
favour of God is not specific to Lot (sws) alone; even today people who are grateful
will be worthy of this special favour for vast is God’s mercy.
ۡ ۡ
36
﴾٣٦﴿ ‫و ﻟﻘ ۡﺪ ﻧﺬرﻫ ۡﻢ ﺑﻄﺸﺘﻨﺎ ﻓﺘﻤﺎر ۡو ﺑﺎﻟﻨﺬر‬
The previous verse was of the nature of a parenthetical sentence. This verse
mentions the reason which made them liable for this punishment: it was their
obduracy and stubbornness which made them liable for it. The messenger of God had
fully informed them from every aspect that if they did not mend their ways, they
would be seized by God and no one could help them against God; however, they tried
to counter every admonition with baseless arguments.
ۤ
37
﴾٣٧﴿ ‫ و ﻧﺬر‬8ۡ ã ‫و ﻟﻘ ۡﺪ ر ود ۡوه ﻋ ۡﻦ ﺿ ۡﻴﻔ ٖﻪ ﻓﻄﻤ ۡﺴﻨﺎ ۡﻋﻴﻨﻬ ۡﻢ ﻓﺬ ۡوﻗ ۡﻮ ﻋﺬ‬
Expressed in this verse is the last of their audacities after which the punishment of
God arrived. Not only did they pay no heed to the warnings of the messenger on their
licentious behaviour, they became more and more persistent in it as time passed. The
stage came that when the angels appeared to Lot (sws) in the form of two handsome
men, they charged towards his house and tried to convince him to hand over his guests
to them so that they could quench their desire for them.
People who become blind and deaf in this manner are turned blind and deaf as per
35. As a special favour, We bailed out at dawn. Thus do We reward those who are grateful.
36. And, indeed, he informed them of Our grasp, but they only made foolish objections on
the warnings.
37. And they tempted him about his guests; so, We blinded their eyes; so taste My wrath and
My warning.
the established practice of God. At this stage, they are neither able to pay heed to any
counsel nor to the greatest of signs. The only thing which then remains is God’s
scourge. Consequently, these people too were consigned toۤ it.
It does not necessarily spring from the words ‫ ﻓﻄﻤ ۡﺴﻨﺎ ۡﻋﻴﻨﻬ ۡﻢ‬that their eyes were
quashed; it can also signify their total deprivation from drawing a lesson. At many
places, this style has been adopted by the Qur’ān to convey this meaning. For
example, in Sūrah Muḥammad, the words are:
ٰ
(٢٣:٤٧) . ‫ ۡﺑﺼﺎرﻫ ۡﻢ‬íî¼ ‫ﻚ ﻟﺬ ۡﻳﻦ ﻟﻌﻨﻬﻢ ﷲ*) ﻓﺎﺻﻤﻬ ۡﻢ و ۡﻋ‬TÊ‫وﻟ‬
It is these people whom God has accursed; thus leaving them deaf and sightless.
(47:23)
ۤ
In the light of the above verse, the meaning of ‫ ﻓﻄﻤ ۡﺴﻨﺎ ۡﻋﻴﻨﻬ ۡﻢ‬would be that when they
were overcome by their desires and reached this ultimate state, the Almighty afflicted
them with a curse as result of which they were deprived of seeking any lesson for their
future. The real utility of a person’s eyes is not because of the sockets in which they
are placed; their real purpose is to look beyond and discern things. A person who is
deprived of this ability is a person accursed by God and he who has been cursed by
God is permanently a target of His wrath.
Incidentally, it is also known that when these miscreants tried to lure Lot (sws) with
regard to his guests, the latter in order to assure him had disclosed to him the secret that
they were angels and not human beings and that these devils would never be able to
even come near them. Right after this disclosure, they bade Lot (sws) leave the place.
Once he had departed, it can be adduced that they assumed their actual form as angels
and in this form human eyes were unable to see them.
ً ۡ
38
﴾٣٨ۚ ﴿ ٌ Ü‫ة ﻋﺬ ٌب ﻣ ۡﺴﺘ‬D¸‫و ﻟﻘ ۡﺪ ﺻﺒﺤﻬ ۡﻢ ﺑ‬
In the morning, the torment of a stone-hurling wind descended upon them. It was
generally at this time that caravans would be attacked and looted in Arabia. For this
reason, the word ‫ ﺻﺒﺢ‬was used in the meaning of loot and plunder. It has been
indicated earlier that Lot (sws) with his followers had left the place early at dawn, and
here it is said that the punishment came when morning had set in. It can thus be
deduced that the punishment alighted after Lot (sws) was afforded enough time to
vacate the area.
ٌ
The expression Ü‫ ﻋﺬ ٌب ﻣ ْﺴﺘ‬means a lasting punishment. One form of punishment is
that which comes merely for warning and which is meted out both to the believers and
the disbelievers without any distinction. While the former learn a lesson from it, the
38. And, indeed, at daybreak, an abiding punishment seized them.

Verses: 43-55
latter only increase in their callousness from it. Another form of punishment is the one
which is meted out to the immediate addressees of a messenger when they deny him.
Each nation that was given such a punishment was given it in the form of an abiding
torment. While the believers were sifted out from the area, those who had denied their
messenger were destroyed at that place.
ٌ
The word Ü‫ ﻣ ْﺴﺘ‬is meant to point to the fact that the nature of this punishment was
not momentary like a gust of wind; it took permanent hold of the place it was sent to.
ۡ ۡ
39
﴾٤٠﴿ Dٍ —‫ ﻓﻬ ۡﻞ ﻣ ۡﻦ ﻣﺪ‬D—‫ ۡ ٰ ن ﻟﻠﺬ‬Ü‫ﻧﺎ ﻟ‬Dۡ Þ‫﴾ و ﻟﻘ ۡﺪ ﻳ‬٣٩﴿ ‫ و ﻧﺬر‬8ۡ ã ‫ﻓﺬ ۡوﻗ ۡﻮ ﻋﺬ‬
This is the repetitive verse which occurs after every prophetic anecdote. I have fully
explained it above.
ۡ ۡ ٰۡ ٰ
40
﴾٤٢﴿ ‫ﻳۡ ٍﺰ ﻣﻘﺘﺪ ٍر‬¤› ‫ﻠﻬﺎ ﻓﺎﺧﺬﻧﻬ ۡﻢ ﺧﺬ‬v ‫﴾ ﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺘﻨﺎ‬٤١ۚ ﴿ ‫ﻋ ۡﻮن ﻟﻨﺬر‬D°ۡ ‫و ﻟﻘ ۡﺪ ﺟﺂء ٰ ل‬
Here, at the end, the fate of Pharaoh and his people has also been briefly alluded to.
The word ‫ آل‬does not merely mean his family; it refers to the whole nation. The word
ٰ
‫ ﻟﻨﺬر‬is in the plural here, and the words ‫ﻠﻬﺎ‬v ‫ ﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺘﻨﺎ‬have explained this aspect. The
word ‫ ﻟﻨﺬر‬refers to all the signs of warning which manifested themselves at the hands
of Moses (sws) to warn the Egyptians of the wrath of God and which have been
discussed in detail in the Torah. The Qur’ān has also referred to them and I have
explained them elsewhere. Each of these signs was enough to open their eyes;
however, so callous had the hearts of these people become that in spite of seeing these
signs they remained blind to them.
ۡ ۡ
The words ‫ ۡﻳ ٍﺰ ﻣﻘﺘﺪ ٍر‬¤› ‫ ﺧﺬ‬refer to the fact that God seized them in a manner as
someone who is profoundly powerful and potent seizes and from whose wrath no one
can be shielded.
Coming up are the closing verses of the sūrah. The leaders of the Quraysh are
directly addressed and admonished and told to learn a lesson from the history of the
Messengers and their nations recounted to them. They will meet the same fate as these
nations met when they denied their respective messengers; they are not special so as
not to meet this fate. Like them, they too shall be humiliated in this world and face
even a worse fate in the world to come. At the end, a brief mention is made of the
39. So, taste My punishment and My warning. And We have made the Qur’ān very
appropriate for reminding. So, is there anyone who shall take heed?
40. And, indeed, to the Pharoah’s people also came the warnings. But they rejected all Our
signs; so, We grasped them with the grasp of One Mighty, Powerful.
reward which those who remained fearful to God will receive. Readers may now
proceed to study these verses.

ۡ ۡ ٌ ٌ ۡ
‫﴾ ﺑﻞ‬٤٥﴿ ‫﴾ ﺳﻴ ۡﻬﺰم ﻟﺠ ۡﻤﻊ و ﻳﻮﻟ ۡﻮن ﻟﺪﺑﺮ‬٤٤﴿ Dٌ d‫﴾ ۡم •ﻘ ۡﻮﻟ ۡﻮن ﻧ ۡﺤﻦ ﺟﻤ ۡﻴﻊ ﻣﻨﺘ‬٤٣ۚ ﴿ ‫ ﻟﺰﺑﺮ‬89 ‫ﻜ ۡﻢ ۡم ﻟﻜ ۡﻢ ﺑﺮآءة‬TÊ‫ ﻣ ۡﻦ وﻟ‬Oٌ P‫•ﻔﺎرﻛ ۡﻢ ﺧ‬
ۡ ۡ ٰ
‫ذ ۡوﻗ ۡﻮ ﻣﺲ‬j‫وﺟ ۡﻮﻫﻬ ۡﻢ‬8ٰx‫ ﻟﻨﺎرﻋ‬89‫ۘ﴾ﻳ ۡﻮمﻳ ۡﺴﺤﺒ ۡﻮن‬٤٧﴿‫ﺿ ٰﻠ ٍﻞ وﺳﻌ ٍﺮ‬8ۡ 9VP‫﴾ ن ﻟﻤ ۡﺠﺮﻣ‬٤٦﴿‫ و ﻣﺮ‬³´‫ﻟﺴﺎﻋﺔ ﻣ ۡﻮﻋﺪﻫ ۡﻢ و ﻟﺴﺎﻋﺔ ۡد‬
ۡ ۤ ۡ ۡ ٌ ۤ ۤ ٰۡ
‫﴾ و‬٥١﴿Dٍ —‫﴾ وﻟﻘ ۡﺪ ۡﻫﻠﻜﻨﺎ ﺷﻴﺎﻋﻜ ۡﻢ ﻓﻬ ۡﻞﻣ ۡﻦﻣﺪ‬٥٠﴿Dd‫ﺢﺑﺎﻟﺒ‬ë ‫ﻠ ۡﻤ‬v ‫﴾ وﻣﺎ ۡﻣﺮﻧﺎ ﻵﻹو ﺣﺪة‬٤٩﴿‫ﻘﺪ ٍر‬€ ‫ﻞ ~ ۡ` ٍء ﺧﻠﻘﻨﻪ‬v‫﴾ ﻧﺎ‬٤٨﴿ Ü‫ﺳ‬
ۡ ۡ ٰ ۡ ۡ ۡ ۡ
‫ ﻣﻘﻌﺪ ﺻ ۡﺪ ٍق ﻋﻨﺪ ﻣﻠ ۡﻴ ٍﻚ‬8ۡ 9 ﴾٥٤ۙ ﴿ ‫ ﺟﻨ ٍﺖ و ﻧﻬ ٍﺮ‬8ۡ 9 VP‫﴾ ن ﻟﻤﺘﻘ‬٥٣﴿ ٌ ¡‫ ﻣ ۡﺴﺘ‬Oٍ P‫ و ﻛﺒ‬Oٍ P‫ﻞ ﺻﻐ‬v ‫﴾ و‬٥٢﴿ ‫ ﻟﺰﺑﺮ‬89 ‫ﻞ ~ ۡ` ٍء ﻓﻌﻠ ۡﻮه‬v
ۡ
﴾٥٥﴿‫ﻣﻘﺘﺪ ٍر‬
Are the disbelievers of your nation better than those of the other nations or is there
an acquittal written for you in the heavenly scriptures? Do they claim: “We are a
group who has the ability to fight back.” They should remember that their group shall
soon be routed and they will turn and flee. (43-45)
In fact, the actual time in which the promise made to them shall be fulfilled is the
Day of Judgement, and the Day of Judgement will be most grievous and most bitter.
(46)
Indeed, these wrongdoers are in error and shall end up in Hell. They should
remember the Day when they shall be dragged face-downwards into the flames of
41
Hell. Taste ye now the sensation of Hell. (47-48)
We have created everything according to a measure. And Our directive will be
fulfilled just once in the blink of an eye. And We destroyed nations like yourselves. So,
is there anyone who will take warning from their fate?! (49-51)
And everything they have done is recorded in registers and every matter, small or
great, is noted down. (52-53)
Indeed, those who fear God shall dwell in the bliss of gardens and rivers, a place of
permanent honour, before a Mighty King. (54-55)
ٌ ۡ
42
﴾٤٣ۚ ﴿ ‫ ﻟﺰﺑﺮ‬89 ‫ﻜ ۡﻢ ۡم ﻟﻜ ۡﻢ ﺑﺮآءة‬TÊ‫ ﻣ ۡﻦ وﻟ‬Oٌ P‫•ﻔﺎرﻛ ۡﻢ ﺧ‬
The Qurayash – who are under discussion since the beginning of the sūrah – are
directly addressed here. They are told that they have heard of the fate of nations who
denied their respective messengers. So why would God adopt a different attitude
towards them if they follow in the footsteps of those nations? Are their disbelievers
41. The author has overlooked part of the translation of this verse (into the flames of Hell),
which I have inserted. (Translator)
42. Are the disbelievers of your nation better than those of the other nations or is there an
acquittal written for you in the heavenly scriptures?
Verses: 43-55
better than the disbelievers of those nations or is there some acquittal written for them
in divine scriptures so that they can do whatever they like without any accountability?
It is a requisite of God’s justice that He deal with each nation in the same manner, and
this is actually what is written in the scriptures. So from where have they obtained the
permission of general immunity?
ٰ
This subject is discussed in Sūrah al-Qalam in the following words: ‫ۡم ﻟﻜ ۡﻢ ﻛﺘ ٌﺐ ﻓ ۡﻴﻪ‬
ۡ
(٣٨-٣٧ :٦٧) ‫ ۡون‬OP‫ ن ﻟﻜ ۡﻢ ﻓ ۡﻴﻪ ﻟﻤﺎ ﺗﺨ‬.‫( ﺗﺪرﺳ ۡﻮن‬have you a scripture in which you read that you
will have whatever you desire? (68: 37-38))
ۡ ۡ ٌ
43
﴾٤٥﴿ ‫﴾ ﺳﻴ ۡﻬﺰم ﻟﺠ ۡﻤﻊ و ﻳﻮﻟ ۡﻮن ﻟﺪﺑﺮ‬٤٤﴿ Dٌ d‫ۡم •ﻘ ۡﻮﻟ ۡﻮن ﻧ ۡﺤﻦ ﺟﻤ ۡﻴﻊ ﻣﻨﺘ‬
The implication of this verse is that if they think that they are a strong group and no
one can harm them, then this thought of theirs is baseless. No one can resist the
punishment of God.
Just as people who are proud of their strength in this way ignore any threat or
warning from their opponents, the same way, in fact even more so, they do not regard
the warnings of messengers of God to be worthy of attention. They rely so much on
their worldly resources that they are unable to understand how and from where divine
punishment will descend on them. These verses warn them that if they vainly reckon
that they can fully defend themselves on every front, they should remember that their
strength can be of absolutely no use to them before the might and power of God; when
it manifests itself, they shall be routed and will scamper backwards.
ٰ
44
﴾٤٦﴿ ‫ و ﻣﺮ‬³´‫ﺑﻞ ﻟﺴﺎﻋﺔ ﻣ ۡﻮﻋﺪﻫ ۡﻢ و ﻟﺴﺎﻋﺔ ۡد‬
The implication of this verse is that although they will be routed and ravaged in this
world, the warnings sounded to them will in reality manifest in the Hereafter. It will
be a very severe and bitter day for them.
It should remain in consideration that the punishment mentioned in the previous
verse is necessarily meted out in this world to those who intentionally deny their
messengers. In the verse under discussion, the punishment referred to is the one which
they will face on the Day of Judgement, which will be very critical for them.
I have explained the established practice of God at a number of places of this
exegesis that the immediate addressees of a messenger who deny him are humbled in
this world and in the Hereafter too they are humiliated. It is to this latter reality that
this verse refers.
The word ‫ ﻣ ْﻮﻋﺪ‬is an adverb of place or time here. It means the real place or time at
43. Do they claim: “We are a group who has the ability to fight back.” They should
remember that their group shall soon be routed and they will turn and flee.
44. In fact, the actual time in which the promise made to them shall be fulfilled is the Day of
Judgement, and the Day of Judgement will be most grievous and most bitter.
which these threats sounded to them will materialize.

The word ‫ أ ْدﻫﻰ‬means that that Day will be so ruthless that people will not know
what is going on around them. Each person will be worried stiff.
ۡ ۡ
45
﴾٤٧ۘ ﴿ ‫ ﺿ ٰﻠ ٍﻞ و ﺳﻌ ٍﺮ‬8ۡ 9 VP‫ن ﻟﻤ ۡﺠﺮﻣ‬
Today these sinners conceitedly say that if they regarded a human being from
among themselves to be a messenger of God and then followed him, they would end
up in error and in Hell; however, on that day, they will see with their own eyes that
those who denied the warnings of the messenger were in grave error and the result
was that they ended up in Hell. The word ‫ ﺳﻌﺮ‬as I have referred to earlier does not
mean madness; it refers to Hell. It is mentioned in the plural so that the various
ٌ
sections and abodes of Hell can be alluded to. In a similar manner, the word ‫ ﺟﻨﺎت‬is
used in the plural at many places in the Qur’ān.
46
﴾٤٨﴿ Ü‫ ذ ۡوﻗ ۡﻮ ﻣﺲ ﺳ‬j ‫ وﺟ ۡﻮﻫﻬ ۡﻢ‬8ٰx‫ ﻟﻨﺎر ﻋ‬89 ‫ﻳ ۡﻮم ﻳ ۡﺴﺤﺒ ۡﻮن‬
Expressed here is a reminder of the humiliation which the sinners will face on that
day. Today these people are denying out of great pride and arrogance; however, soon
the day will come when they will be dragged face wards to the fire of Hell. This
obviously is a form of extreme humiliation. This punishment will be given to them
because out of arrogance and pride they denied an obvious reality.
The words Ü‫ ذ ۡوﻗ ۡﻮ ﻣﺲ ﺳ‬can be expressed through the tongue and can also be a reflection
of their circumstances. I prefer the latter. The way they will be dragged face wards will
clearly inform them why they are being treated in this manner.
ٰۡ
47
﴾٤٩﴿ ‫ﻘﺪ ٍر‬€ ‫ﻞ ~ ۡ` ٍء ﺧﻠﻘﻨﻪ‬v ‫ﻧﺎ‬
The promised punishment and the Day of Judgement are certain to come. As far as the
question of their exact time of arrival is concerned, the answer is that God has created
everything with a special measure and set a definite time period for everything so that it
achieves the purpose for which it was created. He deals with nations on a similar pattern
as well. If a nation becomes rebellious, He does not seize it at once; He gives it enough
respite in which it is able to enliven its abilities of good and evil so that the truth is
conclusively communicated to it and it is left with no excuse to put forward on the Day
of Judgement. The Quraysh will be dealt in a similar way too. He will give them the
requisite respite which they should get as per His law so that if they want to mend their
45. Indeed, these wrongdoers are in error and shall end up in Hell.
46. They should remember the Day when they shall be dragged face-downwards into the
flames of Hell. Taste ye now the sensation of Hell.
47. We have created everything according to a measure.
Verses: 43-55
ways in the light of prophetic guidance they are afforded this opportunity; and if this is
not to be the case, then enough time should elapse so that when they are seized, they do
not complain that they were not given enough time and that had they been given more
time they would have reformed themselves. Thus the path of salvation is that they
benefit from the time period God has blessed them with and they do not call for the
punishment in haste. Its time is fixed; when it will come, no one will be able to stop it.
ۡ ٌ ۤ ۤ
48
﴾٥٠﴿ Dd‫ﺢ ﺑﺎﻟﺒ‬ë ‫ﻠ ۡﻤ‬v ‫و ﻣﺎ ۡﻣﺮﻧﺎ ﻵﻹ و ﺣﺪة‬
They should not remain under the misconception that God has to make preparations
to bring about the punishment and the Day of Judgement and this is what is causing the
delay; there is no such impediment in God’s way. When He wants to bring it about, He
need only order it; not even a repetition of this order will be needed. He also does not
require to make elaborate arrangements to give such a directive; it will materialize in
the blink of an eye.
ۡ ۤ ۡ
49
﴾٥١﴿ Dٍ —‫و ﻟﻘ ۡﺪ ۡﻫﻠﻜﻨﺎ ﺷﻴﺎﻋﻜ ۡﻢ ﻓﻬ ۡﻞ ﻣ ۡﻦ ﻣﺪ‬
Why has a delay in the punishment enticed them to believe that it is a false threat? If it
has not come upon them, then they should see that it did come on the previous nations that
wereۡ destroyed by God as a result; so why don’t they learn a lesson from this? The word
‫ ﺷﻴﺎﻋﻜ ۡﻢ‬refers to nations whose anecdotes have been recounted earlier in the sūrah. The
implication is that it is a requisite of intellect that man learn a lesson from the fate of others
and not believe when everything happens. What use will believing at that time be to him?
ۡ ۡ
50
﴾٥٣﴿ ٌ ¡‫ ﻣ ۡﺴﺘ‬Oٍ P‫ و ﻛﺒ‬Oٍ P‫ﻞ ﺻﻐ‬v ‫﴾ و‬٥٢﴿ ‫ ﻟﺰﺑﺮ‬89 ‫ﻞ ~ ۡ` ٍء ﻓﻌﻠ ۡﻮه‬v ‫و‬
They should also not have the misconception that any of their words or deeds is
beyond the knowledge of God. Whatever they have done, whether minute or massive
has been recorded. God will present to every individual each and everything he had
done. The wrongdoer will cry out about the strange nature of the register which
recorded every small or big matter in it.
ٰ ۡ ۡ
51
﴾٥٤ۙ ﴿ ‫ ﺟﻨ ٍﺖ و ﻧﻬ ٍﺮ‬8ۡ 9 VP‫ن ﻟﻤﺘﻘ‬
After the wrong-doers, mentioned here is the fortune of the righteous: they will
48. And Our directive will be fulfilled just once in the blink of an eye.
49. And We destroyed nations like yourselves. So, is there anyone who will take warning from
their fate?!
50. And everything they have done is recorded in registers and every matter, small or great, is
noted down.
51. Indeed, those who fear God shall dwell in the bliss of gardens and rivers,
ۡ
dwell in the bliss of orchards and rivers. The word VP‫ ﻣﺘﻘ‬here occurs in contrast to the
ْ
word VP‫ ﻣ ْﺠﺮﻣ‬which refers to those who have denied reward and punishment. Thus,
ۡ
VP‫ ﻣﺘﻘ‬would refer to people who fearedٰ being brought into the presence of God and
feared punishment. The plural word ‫ﺖ‬ ٍ ‫ ﺟﻨ‬shows the expansive nature of Paradise as
well as the fact that each person will be given several orchards and within them will
be several orchards and mini-orchards. The next sūrah will give more details of this.
After the word 89 an ellipses of the muḍāf occurs signifying the fact that they will be
surrounded in the bliss of orchards and rivers. Orchards and rivers are inseparable.
Without a river, one cannot imagine an orchard. For this reason, almost at every
instance in the Qur’ān, whenever an orchard is mentioned, rivers too are alluded to.
ۡ ۡ ۡ
52
﴾٥٥﴿ ‫ ﻣﻘﻌﺪ ﺻ ۡﺪ ٍق ﻋﻨﺪ ﻣﻠ ۡﻴ ٍﻚ ﻣﻘﺘﺪ ٍر‬8ۡ 9
Indicated here is the real success of the believers: this eternal bliss of Paradise will
be given to them in a place of permanent honour before a Mighty King. It is this
proximity to God makes Paradise into Paradise otherwise it is nothing more than an
orchard.
ۡ
The annexure ‫ ﻣﻘﻌﺪ‬of ‫ ﺻ ْﺪ ٍق‬to shows the formers’ permanence and repute just as
these meanings are found in the expression ‫( ﻟﺴﺎن ﺻ ْﺪ ٍق‬26:84). The implication is that
the honour they will receive by being in the presence of God will neither be a
pretentious display nor temporary so that no one can be held responsible if this honour
is taken away after a while.
ۡ ۡ ْ
In the expression ‫ ﻋﻨﺪ ﻣﻠ ۡﻴ ٍﻚ ﻣﻘﺘﺪ ٍر‬the word ‫ ﻣﻠﻴﻚ‬has more emphasis than ‫ﻣﻠﻚ‬. The
ْ
attribute ‫ ﻣﻘﺘﺪ ٍر‬further stresses it. The implication is that the king of the heavens and
the earth is not king just in name as the Idolaters and some misguided sects believe
and who regard God to be a remote being who no longer plays any role in their lives;
the fact is that He possesses a vast dominion.
The word ‫ ﻋﻨﺪ‬points to another reality as well: the highest status a person can attain
is that he will be able to attain an honourable place near the King of the heavens and
the earth. He will never merge into God and become God as is claimed by some
esoteric sufis.
ْ
With the grace of God, I come to the end of the exegesis of this sūrah. 8x‫ﻓﺎﻟﺤ ْﻤﺪ ﷲ*) ﻋ‬
‫( ذ ﻟﻚ‬gratitude be to God on this).
Lahore,
11th August 1977 AD
25th Sha‘bān 1397 AH_______________
52. A place of permanent honour, before a Mighty King.

Verses: 43-55
Sūrah al-Raḥmān (55)
Sūrah al-Raḥmān
Tone of the Sūrah and its Relationship with the Previous one
Some people have regarded this sūrah to be Madīnan. However, in my opinion, not
a single verse of it appears to be Madīnan much less the whole sūrah. The whole
sūrah has the same tone and rhythm and a reader clearly feels that it was revealed in
one episode.
With regard to its tone, this sūrah belongs to that category of sūrahs which were
revealed at the time of the Prophet’s Makkan life in which his opponents, in their fury
to refute him, had become adamant on a demand: unless a sign of punishment was
shown to them, they were not ready to accept the fact that if they rejected the call of
this new faith, they would be punished; they were also not willing to accept the fact
that a day was to come when they would encounter eternal punishment and everlasting
humiliation. ۡ ۡ
Because of this mentality of stubbornness and obduracy, the verse D—‫ ۡ ٰ ن ﻟﻠﺬ‬Ü‫ﻧﺎ ﻟ‬Dۡ Þ‫و ﻟﻘ ۡﺪ ﻳ‬
Dٍ —‫ ﻓﻬﻞ ﻣﻦ ﻣﺪ‬was repeated in the previous sūrah. Now in this sūrah the verse ‫ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ‬
ۡ ۡ
‫ ﺗﻜﺬ ٰﺑﻦ‬is repeated again and again. Obviously this style of directing attention to one
specific thing is adopted when either the addressee is so stubborn that he is not ready to
accept anything against his wishes or he is such a dunce that unless he is spoon fed and
called to attention on each and every point he cannot be expected to understand any
thing rational.
Keeping the mentality of the addressee and his temperament in consideration is
essential for any discourse. If a speaker is not able to keep this in consideration, his
discourse will neither be in accordance with the situation nor will it be eloquent.
Those who have no idea of these requirements of a discourse are unable to judge the
positive aspects and subtleties of such a discourse. They regard the repetition of a
verse to be a needless recurrence, which obviously is a defect of the discourse.
Consequently, some foolish people have objected on this recurrence found in this
sūrah. The fact is that if they understand the nature of people who this sūrah
addresses, they will exclaim that at every instance the recurring verse is fully
embedded in its context the way a pearl is embedded in a ring.
In Sūrah al-Qamar, the obdurate people of the Quraysh were told to learn a lesson
from messengers and the history of their people; why are they adamant to believe only
when they see the scourge with their very eyes; it is a great favour of the Almighty
that to educate and remind them He has revealed a book which is very appropriate for
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Raḥmān 106
this objective. Now in this sūrah, this subject is brought up in a new and unique way.
They are told that it is the merciful nature of the Almighty because of which He has
taught them the Qur’ān. It was a requirement of their nature that for this purpose only
the Qur’ān be revealed. If He has taught them the ability of speech, it means that they
can understand and make others understand as well. It is a right of this exalted ability
that instead of the lash of punishment it be made the means of their education.
However, it is their misfortune, that instead of benefiting from God’s mercy and
favour, they are hastily demanding a new sign. If they want a sign, why do not they
deliberate on the signs of the heavens and the earth and the world found inside man
and that outside him – all of which they observe daily and which teach them the same
lesson which the Qur’ān is teaching? What is the need for some new sign in their
presence? After this, each and every sign of the heavens and earth is pinpointed and
the attention of these obdurate people is directed towards each of them. What more
signs do they want? Alas! How many of their Lord’s signs will they deny?
Some Difficulties of this Sūrah

As far as the difficulties of the sūrah relating to the style, language and
interpretation are concerned, they shall insha’Allāh be dealt with under the relevant
verses of the sūrah. However, there are two things which I would like to clarify here
in the introduction so that explaining them again and again is not required. The first of
these relates to research on the word ‫ آﻵﻹء‬and the second to the nature of address in the
verse: ‫ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬.
ْ
The word ‫ آﻵﻹء‬is the plural of 8ٌ _‫ إ‬and 8ً _‫ أ‬and 8ً _‫إ‬. All the leading lexicographers and
exegetes regard it to mean “favours.” However, my mentor, Ḥamīd al-Dīn al-Farāhī in
his Mufradāt al-Qur’ān has differed with this opinion. In his opinion, this word does
not merely come in the meaning referred to above; it has a wider connotation. He
begins his discussion on this issue with the following words:1
Even though there is a consensus that the word ‫ آﻵﻹء‬means “favours,” the Qur’ān
and classical Arabic literature does not support this claim. It is evident through a
comprehensive analysis of classical Arabic poetry that its real meaning is feats,
miracles, marvels of nature and wisdom. However, a greater part of God’s
miracles and marvels is based on His signs of mercy. For this reason, people
concluded that the real meaning of ‫ آﻵﻹء‬is “favours.”
In this regard, al-Farāhī has also presented his interpretation of a narrative attributed
to Ibn ‘Abbās (rta) in which he mentions that this word means “favours.” He says that
our illustrious scholars of the past would answer a question posed to them keeping in
1. Ḥamīd al-Dīn al-Farāhī, Mufradāt al-Qur’ān, 1st ed. (Azamgarh: Maṭba‘ Iṣlāḥ, 1358 AH),
11.
view the occasion and background. They would specify that at a particular instance
the word had been used in a particular meaning.
After these introductory sentences, he has presented corroboratory evidence in
support of his view from the works of poets belonging to the age of jāhiliyyah as well
as from certain Ḥamāsī poets. The poets from the age of jāhiliyyah include: Ṭarfah,
Mayyah bint Ḍarār, Muhalhal, Rabi‘ah ibn Maqrūm, Ajda‘ al-Hamadānī, Fuḍālah ibn
Zayd and Khansā’. It is evident from this material that in the works of famous poets of
the age of jāhiliyyah – poets whose poetry is regarded to be a source of language and
morphology, this word is not merely used to mean “favours;” it has a much wider
connotation that includes favours, power, majesty, signs, miracles, marvels, feats and
other similar connotations.
It is a source of great pleasure for me that the translators and exegetes of these times
are referring to the research of Imām Farāhī (even though without properly citing
him). However, since the works of Imām Farāhī are in Arabic, people who do not
have a strong grasp of it are misled. It is evident from this discussion that he does not
contest that the meaning of this word is “favours;” however, he does contest that this
is its only meaning.
All the exegetes are unanimous that the verse ‫ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬addresses both man
and jinn. The Qur’ān itself has explained this in various styles in this sūrah. However,
two questions arise here. First, just as the message of the Qur’ān is meant for
mankind, is it also for the jinnkind? If the answer to this question is in the affirmative,
then a further question arises: Did the Prophet Muḥammad (sws) conclusively convey
the truth from the Almighty to the jinn also just as he did to his people?
The answer to this question, in my opinion, is that keeping in view the principles set
forth by the Almighty in the Qur’ān regarding sending His prophets and the nature of
their responsibility in disseminating their message, it is difficult to say that the
Prophet (sws) was also sent towards the jinn and that just as he had conclusively
communicated the truth to his people, he had also done so to the jinn. It is mentioned
in the Qur’ān in various styles that the prophet sent to a nation is from among them;
he speaks in their tongue and is the best representative of their nature; by setting an
example, he encourages the good in people and discourages the evil in them and for
this reason his life becomes an example for every person. It is obvious that none of
these things is possible for the Prophet (sws) viz a viz the jinn.
Moreover, it is also known that he has not informed us of any efforts he made in
calling the jinn to faith and in reforming and instructing them just as he did so in the
case of his people. What at most can be claimed is that he did meet a group of jinn
once or twice or that a group of jinn had heard the Qur’ān from the Prophet (sws) and
had expressed their liking for it. It is mentioned earlier in Sūrah al-Aḥqāf and a
mention is coming up in Sūrah al-Jinn that a group of jinn had heard a few verses of
the Qur’ān from the blessed tongue of the Prophet (sws) and liked them. At these
places too, it is specified that the Prophet (sws) did not directly come to know of this
Verses: 46-78
liking; he was informed of it by the Almighty. Such chance meetings are obviously not
enough for the dissemination of a message and its conclusive communication which
every prophet and messenger did for his people and for which purpose a messenger is
in fact sent to his people. If the jinn are addressed in this way in some places in the
Qur’ān, it is not because they are its direct addressees; the actual reason, in my opinion,
is that just as when the clouds of mercy send down rain which drenches both dry and
damp areas, in a similar manner, the mercy of the Qur’ān at times extends to the jinn –
specially in those matters of principle which are common between them and man. The
concepts of monotheism, the day of judgement, the reward and punishment which will
take place on it, the truth, justice and other similar things are absolutely the same in
both these creatures. If there is a difference, it relates to those areas which pertain to
peculiarities of genre of the two. The real objective of this sūrah, as has been discussed
earlier, is to remind unmindful people of the signs of power, wisdom, mercy and
providence of God and to jolt and awaken them. For this reason, besides addressing the
unmindful among mankind, it also addresses the unmindful jinn. This awe and dread of
the discourse, as a result, has spread to the whole world.
It is possible that in the light of this discussion a question arise in someone’s mind:
just as prophets and messengers have been sent to mankind from among them,
similarly prophets and messengers from among the jinn must have been sent to them
and would have taken up the responsibility of reforming and instructing them in their
language and keeping in view the characteristics of their genre. I accept the
responsibility of this inference. It is in complete accordance with sense and reason and
also in absolute harmony with the practice of God regarding His prophets and
messengers as enshrined in the Qur’ān at many instances. If the jinn like mankind are
creatures who have been given the freedom to exercise their will and who will be held
accountable by God for their deeds and will be accordingly rewarded and punished,
then it is essential as per the practice of God for their guidance, prophets and
messengers must have been sent to them and it is also essential that they must have
called them to the truth in their own language. In my opinion, there is not a single verse
in the Qur’ān which goes against this inference. On the contrary, there are various
verses which clearly go in its favour.
In Sūrah al-Baqarah, where the incident of Adam (sws) and Satan is mentioned,
both of them are addressed at the end in the following words:
ۡ ۡ ۡ ۡ
.‫ﻧ ۡﻮن‬¤E‫ ﻓﺎﻣﺎ ﻳﺎﺗﻴﻨﻜ ۡﻢ ﻣ¨`ۡ ﻫ ًﺪي ﻓﻤ ۡﻦ ﺗﺒﻊ ﻫﺪ ي ﻓﻶﻹ ﺧ ۡﻮ ٌف ﻋﻠ ۡﻴﻬ ۡﻢ و ﻵﻹ ﻫ ۡﻢ ﻳ‬l ‫ﻗﻠﻨﺎ ۡﻫﺒﻄ ۡﻮ ﻣﻨﻬﺎ ﺟﻤ ۡﻴ ًﻌﺎ‬
(٣٨:٢)
We ordered: “Go [out] from here; then if ever comes to you any guidance from
Me, then whosoever follows My guidance will have no fear, nor shall they grieve.”
(2:38)
In the above mentioned verse, just as the Almighty has promised Adam and his
progeny that He will send guidance to them, He has also made this very promise with
Iblīs and His progeny.
Similarly, it is clearly stated in Sūrah al-An‘ām that messengers were also sent to
the jinn:
ۡ ۡ ۡ ۡ ۡ
8¼ x‫ ﻗﺎﻟ ۡﻮ ﺷﻬ ۡﺪﻧﺎ ﻋ‬j ‫ ۡ` و ﻳﻨﺬر ۡوﻧﻜ ۡﻢ ﻟﻘﺂء ﻳ ۡﻮﻣﻜ ۡﻢ ٰﻫﺬ‬a‫ ﻟﺠﻦ و ﻵ ۡﻹﻧﺲ ﻟ ۡﻢ ﻳﺎﺗﻜ ۡﻢ رﺳ ٌﻞ ﻣﻨﻜ ۡﻢ •ﻘﺼ ۡﻮن ﻋﻠ ۡﻴﻜ ۡﻢ ٰ ٰﻳ‬D§‫ٰﻳﻤ ۡﻌ‬
ٰ ۡ ۡ ۡ ۡ ۡ
(١٣٠:٦) .‫ﺎﻧ ۡﻮ ﻛ¦ ۡﻳﻦ‬v ‫ﻔﺴﻬ ۡﻢ ﻧﻬ ۡﻢ‬o 8¼ x‫ﺗﻬﻢ ﻟﺤ ٰﻴﻮة ﻟﺪﻧﻴﺎ و ﺷﻬﺪ ۡو ﻋ‬DÛ ‫ﻔﺴﻨﺎ و‬o
“O Jinn and Mankind! Did there not come to you messengers of your own who
proclaimed to you My revelations and warned you of this day of resurrection?” They
will reply: “We bear witness against our own souls.” And indeed, the life of this
world deceived them and they themselves testified against their own selves that they
had been disbelievers. (6:130)
The coherence in this sūrah is very evident. The sūrah begins with the declaration
that the Qur’ān is a manifestation of the graciousness of the Almighty. The Almighty
created man and specially blessed him with the power of speech and comprehension.
These grand favours and abilities entail that man should be taught and educated with
the most grand heavenly work –the Qur’ān – and not through torment and
punishment. It is the extreme misfortune of those who, instead of seeking guidance
from it, demand to see the promised doom.
After this, the various signs in the world around man and those within him are
pointed to and two of the Almighty’s creations – men and jinn– are repeatedly warned
and jolted to reflect on them and asked how many such signs would they deny.
First and foremost are mentioned those signs and manifestations which point to the
fact that the Almighty greatly cherishes justice and does not approve anything
contrary to justice and equity at all in the world He has created.
These are followed by those signs which indicate that the tremendous and extremely
vast system of sustenance which the Almighty has established on the earth entails that
man shall one day be held accountable for the profound blessings he has been given.
Those who deserve to be rewarded shall be rewarded, and those who deserve to be
punished shall be punished.
A reference is then made to the fact that it is the Almighty who has created men and
jinn from fire and clay and He can easily create them a second time. There is no
difficulty for Him in this regard.
This whole Universe is under His control; He is the Lord of the East and the West.
Whatever rises, rises with His permission and whatever sets, sets with His permission.
After this, it is asserted that the conflicting elements in the universe are in harmony
with one another to fulfil a greater purpose which is over and above their creation. This
bears witness to the fact that a sovereign will is dominant over these elements which
Verses: 46-78
creates harmony between them and uses them for the collective welfare of the universe.
If this were not so, the universe would have been destroyed by a clash between its
conflicting elements. That it is surviving is ample testimony to the fact that a single
supreme and omnipotent power controls it.
An indication is then made that God alone is immortal and all the rest are mortal.
Next it is expressed that all except the Almighty are needy and He is the only one
who fulfils their needs. The foolish who ask from others actually receive from Him
alone.
An affirmation is then made of the fact that the day wherein accountability of deeds
shall take place is certain to come and on that day no one – neither man nor jinn – will
be able to run away from the Almighty’s grasp. On that day, no evidence will be
needed to convict a criminal as his forehead will bear witness to his sins. He will then
be grabbed by his forehead and feet and flung into Hell.
Next, the features and characteristics of the Paradise which the muqarrabīn shall
receive are delineated, followed by the features and characteristics of the Paradise
which the asḥāb al-yamīn will be blessed with.
Section I (Verses 1-30)

ٰ
ۡ ۡ ۡ ۡ ٰ ۡ
‫﴾ و ﻟﻨ ۡﺠﻢ و ﻟﺸﺠﺮ‬Ô ٥﴿ ‫ﺎن‬ ٍ ‫﴾ ﻟﺸ ۡﻤﺲ و ﻟﻘﻤﺮ ﺑﺤ ۡﺴﺒ‬٤﴿ ‫ۙ﴾ ﻋﻠﻤﻪ ﻟﺒﻴﺎن‬٣﴿ ‫﴾ ﺧﻠﻖ ﻵﻹﻧﺴﺎن‬Q ٢﴿ ‫ ۡ ن‬Ü‫ۙ﴾ ﻋﻠﻢ ﻟ‬١﴿ ‫ﻟﺮﺣﻤﻦ‬
ٰۡ
ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
﴾٩﴿ ‫ ن‬²P‫و ﻟﻤ‬DÞ‫﴾ و ﻗ ۡﻴﻤﻮ ﻟﻮزن ﺑﺎﻟﻘ ۡﺴﻂ و ﻵﻹ ﺗﺨ‬٨﴿ ‫ ن‬²P‫ ﻟﻤ‬89 ‫ۙ﴾ ﻵﻹ ﺗﻄﻐ ۡﻮ‬٧﴿ ‫ ن‬²P‫﴾ و ﻟﺴﻤﺂء رﻓﻌﻬﺎ و وﺿﻊ ﻟﻤ‬٦﴿ ‫ﻳ ۡﺴﺠ ٰﺪن‬
ۡ ۡ ۡ ۡ ٌ
‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ‬١٢ۚ ﴿ ‫ ۖ﴾ و ﻟﺤﺐ ذو ﻟﻌ ۡﺼﻒ و ﻟﺮ ۡﻳﺤﺎن‬١١﴿ ‫ و ﻟﻨﺨﻞ ذ ت ﻵۡﻹ•ﻤﺎم‬ò ‫﴾ ﻓ ۡﻴﻬﺎ ﻓﺎ•ﻬﺔ‬١٠ۙ ﴿ ‫و ﻵۡﻹ ۡرض وﺿﻌﻬﺎ ﻟﻶۡﻹﻧﺎم‬
ۡ ۡ ۡ ۡ
﴾١٦﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬١٥ۚ ﴿ ‫﴾ و ﺧﻠﻖ ﻟﺠﺂن ﻣ ۡﻦ ﻣﺎر ٍج ﻣ ۡﻦ ﻧﺎ ٍر‬١٤ۙ ﴿ ‫ﺎﻟﻔﺨﺎر‬v ‫﴾ ﺧﻠﻖ ﻵۡﻹﻧﺴﺎن ﻣ ۡﻦ ﺻﻠﺼ ٍﺎل‬١٣﴿ ‫ﺗﻜﺬ ٰﺑﻦ‬
ٌ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
﴾٢٠ۚ ﴿ VPٰ ‫﴾ ﺑ ۡﻴﻨﻬﻤﺎ ﺑ ۡﺮزخ ﻵﻹ ﻳ ۡﺒﻐ‬١٩ۙ ﴿ VPٰ ‫ ۡﻳﻦ ﻳﻠﺘﻘ‬DE‫﴾ ﻣﺮج ﻟﺒ‬١٨﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬١٧ۚ ﴿ VP‫ و رب ﻟﻤﻐﺮﺑ‬VP‫ﻗ‬D§‫رب ﻟﻤ‬
ٰ ۡ ۡ ۡ ۡ ۡ ۡ
89 ‫﴾ و ﻟﻪ ﻟﺠﻮ ر ﻟﻤﻨﺸﺌﺖ‬٢٣﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٢٢ۚ ﴿ ‫ج ﻣﻨﻬﻤﺎ ﻟﻠ ۡﺆﻟﺆ و ﻟﻤ ۡﺮﺟﺎن‬Dá‫﴾ ﻳ‬٢١﴿ ‫ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬
﴾٢٧ۚ ﴿ ‫ م‬D—‫ و ۡﺟﻪ رﺑﻚ ذو ﻟﺠ ٰﻠﻞ و ﻵۡﻹ‬³Ï‫﴾ و ﻳ ۡﺒ‬ô ٢٦﴿Ä‫ﺎن‬ ٰ
ٍ ‫ﻞ ﻣ ۡﻦ ﻋﻠ ۡﻴﻬﺎ ﻓ‬v ﴾٢٥﴿ ‫﴾ ﻓﺒﺎي ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٢٤ۚ ﴿ ‫ﺎﻵﻹﻋﻶﻹم‬v DE‫ﻟﺒ‬
ۡ
﴾٣٠﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٢٩ۚ ﴿ ‫ ﺷﺎ ٍن‬8ۡ 9 ‫ﻞ ﻳ ۡﻮ ٍم ﻫﻮ‬v j‫ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬89 ‫ﻠ "ﻪ ﻣ ۡﻦ‬r‫﴾ ﻳ ۡﺴـ‬٢٨﴿ ‫ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬
It is the Merciful who has taught the Qur’ān. He created man; taught him speech. (1-4)
The sun and the moon pursue their ordered course. And the stars and the trees also
bow down in adoration. And He raised high the sky and placed the balance in it so
that you too should not transgress that balance. And weigh justly and do not measure
less. (5-9)
And He laid out the earth for His creatures. In it are fruits, dates in coverings, chaff-
covered grain and scented flowers – So, O Jinn and Men! So, which of your Lord’s
blessings would you deny? (10-13)
He created man from potter’s clay, and the jinn from the flame of fire. So, which of
your Lord’s powers would you deny? (14-16)
He alone is the Lord of both borders of the East and He alone is the Lord of both
borders of the West. So, which of your Lord’s majesties would you deny? (17-18)
He has let loose the two oceans: they meet one another. Yet between them is a
barrier which they cannot cross. So, which of your Lord’s miracles would you deny?
(19-21)
Pearls and corals come out from both. So, which of your Lord’s wonders would you
deny? (22-23)
In His control are ships which are like mountains rising above the ocean. So, which
of your Lord’s marvels would you deny? (24-25)
All that lives on the earth is destined to die and only the glorious and majestic
person of your Lord will abide forever. So, which of your Lord’s majesties would you
deny? (26-28)
And whatever is in the heavens and the earth ask from Him alone. At all times, His
majesty has a newer manifestation. So, which of your Lord’s majesties would you
deny? (29-30)
Explanation
ۡ
2
﴾Q٢﴿ ‫ ۡ ٰ ن‬Ü‫﴾ﻋﻠﻢ ﻟ‬١ۙ ﴿ ‫ﻟﺮ ۡﺣ ٰﻤﻦ‬
The implication of this verse is that it is a special favour of God that He has
revealed a thing as blessed and merciful as the Qur’ān for their instruction. Had He
wanted, He could have sent punishment as per their demand; however, out of His
great mercy He blessed them with a benevolent scripture so that they could read and
understand it and in the light of its guidance reform their misguided concepts and
deeds. As a result, they would be able to succeed in this world as well as in the next.
In short, when the Merciful God has blessed them with His mercy, why do they
demand His punishment instead of demanding His mercy?
ۡ ۡ
3
﴾٤﴿ ‫﴾ ﻋﻠﻤﻪ ﻟﺒﻴﺎن‬٣ۙ ﴿ ‫ﺧﻠﻖ ﻵۡﻹﻧﺴﺎن‬
The implication of these verses is that besides God’s mercy, the creation of man and
his abilities also require that instead of torment, a scripture of guidance be sent down.
God created man and taught him speech. This power of speech bears witness that the
Creator has made him into a sane and sensible person. He has the ability to hear and
2. It is the Merciful who has taught the Qur’ān.

3. He created man; taught him speech.
Verses: 46-78
understand things and is able to distinguish good from evil. He can communicate this
to others also and make them understand as well. When he is blessed with these
multifarious abilities, then this clearly shows that God wants that He teach him
through speech and not through the lash which teaches animals.
Here it needs to be appreciated that the ability of speech given to man bears witness
to other multifarious abilities found in him. A natural corollary of the faculty of
speech is that man has intellect, he can derive principles from parts and vice versa and
simulate parts from principles. He has the ability to reason, to infer and to form
opinions. For this very reason, Aristotle regards this ability of man as one which
distinguishes him from animals. If he is devoid of this ability, then he is not fit to be
called a human being; he is merely an animal which walks on two legs. It is evident
from this fact that those who, instead of understanding a reality on the basis of
reasoning, insist that they will only believe in it after seeing it are no less than animals
even though they may be living in grand houses.
ۡ
4
﴾٦﴿ ‫﴾ و ﻟﻨ ۡﺠﻢ و ﻟﺸﺠﺮ ﻳ ۡﺴﺠ ٰﺪن‬Ô ٥﴿ ‫ﺎن‬
ٍ ‫ﻟﺸ ۡﻤﺲ و ﻟﻘﻤﺮ ﺑﺤ ۡﺴﺒ‬
Attention is drawn to the signs found in this universe; if signs are required to
substantiate the warnings of the Qur’ān, then why should people wait for a new sign?
They should just observe the heavens above them; they should see how the sun and
the moon adhere to their paths with such punctuality and discipline. There is never a
discrepancy even of a second. People should also see how these heavenly bodies are
observing the limits set for them by the Almighty. Never does the sun exceed its
ordained path to intrude into the path ordained for the moon nor does the moon
intrude into the path ordained for the sun (See, the Qur’ān, 36:40). Does not this sign
every day teach man the lesson that if the Creator of this universe has subjected such
grand creations as the sun and the moon to certain laws, why will He not subject man
to His commands? If man breaks these laws and dares spread anarchy in this world,
why would He not punish him? It is most befitting for man to abide by the laws He
has implemented in every nook and corner of this universe.
After mentioning how the sun and the moon abide by the limits ordained for them
and which in religious parlance is called taqwā, mentioned in the verse ‫و ﻟﻨ ۡﺠﻢ و ﻟﺸﺠﺮ‬
‫ ﻳ ۡﺴﺠ ٰﺪن‬is the prostration of the stars of the heavens and trees of the earth: they bow
down before their Creator and through this practice of theirs call upon man that he too
must not be rebellious to his Creator and should worship and bow down before Him in
full obedience.
The prostration of the stars and the trees is explained at various places of this
exegesis. Readers can look it up. Citing it here would only needlessly lengthen the
4. The sun and the moon pursue their ordered course. And the stars and the trees also bow down
in adoration.
discussion.
Some people have interpreted the word ‫ ﻟﻨ ۡﺠﻢ‬to mean things like small plants, thorny
5
trees and creepers. Probably, they were not able to understand the purpose of
mentioning trees with stars and for this reason they had to make this far-fetched
interpretation. The fact is that there exists great commonality in the attributes of the
two. The Qur’ān has mentioned at many places the prostration of both the stars and
the trees in various styles. It is because of this harmony between the two that they are
mentioned together in this verse as well. It shows how the heavens and the earth are in
harmony with one another: the Creator of both is the same before Whom the stars of
the heavens and the trees of the earth prostrate. It should remain in consideration that
Mujāhid, Qatādah and Ḥasan interpret the word ‫ ﻟﻨ ۡﺠﻢ‬in its conventional meaning ie
6
stars. Ibn Kathīr too supports their view and has cited the following verse as
corroboratory evidence:
ۡ ۡ ٰ
.‫ ﻵۡﻹ ۡرض و ﻟﺸ ۡﻤﺲ و ﻟﻘﻤﺮ و ﻟﻨﺠ ۡﻮم و ﻟﺠﺒﺎل و ﻟﺸﺠﺮ و ﻟﺪوآب‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣ ۡﻦ‬89 ‫ﻟ ۡﻢ ﺗﺮ ن ﷲ*) ﻳ ۡﺴﺠﺪ ﻟ "ﻪ ﻣ ۡﻦ‬
(١٨:٢٢)
Do you not see that those in the heavens and the earth, the sun and the moon and the
stars, the mountains and the trees and the beasts – all prostrate before God? (22:18)
ۡ ۡ
7
﴾٧ۙ ﴿ ‫ ن‬²P‫و ﻟﺴﻤﺂء رﻓﻌﻬﺎ و وﺿﻊ ﻟﻤ‬
After directing attention to some prominent signs of the heavens, attention is directed
towards the heavens themselves: how the Almighty has raised this unfathomable roof
without any columns. No one can have an idea of its vastness. In spite of this
immeasurable expanse, such is the nature of the balance found in it that no one can point
out any fissure or fault in it. At another place, it is stated:
ٰۡ ۡ
(١٠:٣١) . ‫` ۡن ﺗﻤ ۡﻴﺪ ﺑﻜ ۡﻢ‬Ò ‫ ﻵۡﻹ ۡرض رو‬89 ³Ï‫ ﻋﻤ ٍﺪ ﺗﺮ ۡوﻧﻬﺎ و ﻟ‬OP‫ﻐ‬€ ‫ﺧﻠﻖ ﻟﺴ ٰﻤ ٰﻮت‬
He raised the heavens without visible pillars, and set firm mountains on the earth
lest it should fall away with you to one side. (31:10)
In Sūrah al-Mulk, the words are:
ۡ ٰ ۡ ً
‫ ﺛﻢ ۡرﺟﻊ‬.‫ ® ﻫ ۡﻞ ﺗ ٰﺮي ﻣ ۡﻦ ﻓﻄ ۡﻮ ٍر‬Dd‫ ﻓ ۡﺎرﺟﻊ ﻟﺒ‬j ‫ﻔﻮ ٍت‬h ‫ ﺧﻠﻖ ﻟﺮ ۡﺣ ٰﻤﻦ ﻣ ۡﻦ‬8ۡ 9 ‫ ﻣﺎ ﺗ ٰﺮي‬j ‫ﻟﺬ ۡي ﺧﻠﻖ ﺳ ۡﺒﻊ ﺳ ٰﻤ ٰﻮ ٍت ﻃﺒﺎﻗﺎ‬
ۡ ً ۡ ۡ ۡ ۡ
(٤-٣:٦٧) .Oٌ P‫ ﺧﺎﺳﺌﺎ و ﻫﻮ ﺣﺴ‬Dd‫ ﻳﻨﻘﻠ ۡﺐ ﻟ ۡﻴﻚ ﻟﺒ‬VP‫ﺗ‬D— Dd‫ﻟﺒ‬
6. Ibid.
7. And He raised high the sky and placed the balance in it.
Verses: 46-78
He Who created seven heavens one above the other. You will not find any fault
with what has been created by the Most Gracious. Look about: can you see any
flaw? Look again and again. Your look will come back to you worn out and
overcome. (67:3-4)
ۡ
It is evident from the words ‫ ﻋﻤ ٍﺪ ﺗﺮ ۡوﻧﻬﺎ‬OP‫ﻐ‬€ that in order to maintain balance in the roof of
the sky, the Almighty has used gravitational columns which cannot be observed.
ۡ ۡ ۡ
8
﴾٨﴿ ‫ ن‬²P‫ ﻟﻤ‬89 ‫ﻵﻹ ﺗﻄﻐ ۡﻮ‬
The implication is that the placement of a balance in the sky by the Creator, without
which it cannot stay in its shape, informs us of the temperament and nature of the
Creator: He wants that man too in his circle of authority should give due regard to
balance, justice and equity; he should not create any disturbance in this system
otherwise the whole system of sustenance will be inflicted with disorder. The
implication is that it is to this system of justice and fairness the Qur’ān is calling man
– the system whose testimony is found in every nook and corner of the sky spread
above. The Qur’ān is warning people that if they transgress the bounds of justice by
being blinded by their arrogance and rebelliousness, they will bear its punishment not
only in this world but also in the Hereafter. Why is it that they are not being able to
understand such a clear thing whose testimony is borne by every nook and corner of
the heavens and the earth? Why are they looking for the lash of punishment by
disregarding all these telling signs found around them?
ۡ ۡ ۡ ۡ ۡ ۡ
9
﴾٩﴿ ‫ ن‬²P‫و ﻟﻤ‬DÞ‫و ﻗ ۡﻴﻤﻮ ﻟﻮزن ﺑﺎﻟﻘ ۡﺴﻂ و ﻵﻹ ﺗﺨ‬
The verse above mentioned a principle. Now in this verse an everyday reality which
is based on this principle is brought to notice: When the God below whose sky’s roof
they live owns the balance and loves justice, they too should not lead the life of
dishonesty and deceit; they should weigh and measure with full honesty and not weigh
less. While commenting on the anecdote of the Prophet Shu‘ayb’s people, I have
alluded to the fact that weighing and measuring less is not just an isolated evil: it is a
horrible sign of the disorder that prevails in a society. A further aspect which is
highlighted here is that this evil is in fact against the system of balance and justice on
which the Almighty has created the heavens and the earth. If a people accept this
disorder, then it means that it is after razing down the very foundation on which the
Almighty has built this world. Obviously, the Almighty will never bear such people in
the world He has created.
Here another thing which is worthy of consideration is that the same thing has been
8. So that you too should not transgress that balance.

9. And weigh justly and do not measure less.
stated in a positive and a negative way. A deliberation on the Qur’ān reveals that this
style is adopted at instances when not obeying the real directive can lead to very
dangerous consequences. It is evident from this that justly weighing and measuring is
a directive which has great significance. By its nature, it is a corollary of the system of
justice on which the Almighty has created this world. It is also evident from this that a
nation which disrupts and disobeys this directive creates disorder in the whole society.
ۡ ۡ ۡ ۡ ٌ
10
﴾١٢ۚ ﴿ ‫ۖ﴾ و ﻟﺤﺐ ذو ﻟﻌ ۡﺼﻒ و ﻟﺮ ۡﻳﺤﺎن‬١١﴿ ‫ و ﻟﻨﺨﻞ ذ ت ﻵۡﻹ•ﻤﺎم‬ò ‫﴾ ﻓ ۡﻴﻬﺎ ﻓﺎ•ﻬﺔ‬١٠ۙ ﴿ ‫و ﻵۡﻹ ۡرض وﺿﻌﻬﺎ ﻟﻶۡﻹﻧﺎم‬
After directing attention towards the grand manifestations of God found in the
heavens, attention is now drawn to the resources of providence found in the earth. The
word used for the heavens is ‫ رﻓﻊ‬and in contrast the word ‫ وﺿﻊ‬is very aptly used for the
earth. The implication is that the heavens were raised high like a roof and the earth
was spread out like a floor so that this arrangement could become a comfortable abode
for His creatures. Moreover, just as the heavens were decked with lamps like the sun,
the moon and the stars so that this house was provided with light and heat, similarly
various types of fruit, grain and flowers were provided so that its residents obtain their
sustenance from them and satisfy their taste-buds and the flowers become a means of
providing them with sweet scent and scenic beauty.
Here besides grain, flowers and fruits are specially mentioned to point to the fact
that the Almighty has not merely provided man fodder to fill his belly, He has also
catered for his aesthetic taste, for his proclivity towards delicacies and for his desire
for embellishment. All this does not bear evidence to merely His providence, it also
bears evidence to the elaborate nature of His ۡprovidence. Similarly, the attribute ‫ذو‬
ۡ ْ ْ
‫ ﻟﻌ ۡﺼﻒ‬which qualifies ‫ ﻟﺤﺐ‬and the attribute ‫ ذ ت ﻵۡﻹ•ﻤﺎم‬which qualifies ‫ ﻟﻨﺨﻞ‬show His
great favour to His creatures. In other words, He has not just tossed grain and fruit
towards man; He has elaborately packed each and every grain and fruit in an amazing
manner. Obviously, this elaborate arrangement has been made so that man recognizes
the obligation he owes to God’s sustenance and favours, remains thankful to Him and
while leading his life always keeps in consideration the fact that He who has made all
this arrangement without man being entitled to it in any way will not let him go scot-
free. He will bring about a day in which man is held accountable for his deeds.
Here an important point relating to ‫ ر ْﻳﺤﺎن‬is worth mentioning. Some people have
interpreted it to mean leaves;11 however, this word has not been used in this meaning in
Arabic nor is there any occasion for it to be used here in this meaning. It seems that
these people were confounded by the mention of flowers with grain though there is no
connection between the two. This led them to this bizarre interpretation of the word
10. And He laid out the earth for His creatures. In it are fruits, dates in coverings, chaff-
covered grain and scented flowers.
Verses: 46-78
whereas there is a particular reason for this mention, as I have explained above.
12
﴾١٣﴿ ‫ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬
This verse will occur repeatedly ahead, and it is the most important verse of the
sūrah. For this reason, I have explained the meaning of ‫ آﻵﻹء‬in the introduction to this
sūrah as well as the nature of the address to man and jinn found in this verse.
However, I will explain one thing here: there is a special reason for mentioning here
the rejecters among the jinn with the rejecters among the Quraysh: this campaign of
rejection had gained great impetus and the devils among men and jinn had joined
hands and were trying their best to defeat the call of the truth. For this reason, the
Almighty has addressed them directly and has rebuked them and also challenged
them, as will become evident from later verses, that in spite of their profound efforts
the true call shall prevail and progress. I have already explained in the introduction to
this sūrah that it was revealed in that phase of the Makkan period in which the
Quraysh were at the peak of their obduracy and hostility. Obviously, in that phase,
they must have been supported with special help from the devils among the jinn. The
situation required that both these creatures be addressed.
Expressing gratitude on favours to someone who has granted these favours and having
a sense of accountability to the providence of God are natural requirements of human
nature. A person who benefits from the favours of God but does not acknowledge that
as a result he owes some obligation to Him or that he will be held accountable for them
shows through this attitude that he denies all these favours. The Qur’ān has rebuked the
Quraysh and the jinn who behave similarly on this very denial: on every people before
them they can witness the favours of their Lord which remind them (ie. the Quraysh and
the jinn) of a day of accountability; however, they are adamantly denying them; so
which of the favours and majesties of their Lord will they deny?
ۡ ۡ ۡ ۡ
13
﴾١٦﴿‫﴾ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬١٥ۚ ﴿‫﴾و ﺧﻠﻖ ﻟﺠﺂن ﻣ ۡﻦﻣﺎر ٍج ﻣ ۡﻦﻧﺎ ٍر‬١٤ۙ ﴿‫ﺎﻟﻔﺨﺎر‬v ‫ﺧﻠﻖ ﻵۡﻹﻧﺴﺎنﻣ ۡﻦ ﺻﻠﺼ ٍﺎل‬
These verses by reminding man and jinn of their creation direct their attention to
their re-creation: they should not remain under the misconception that their Lord is
unable to recreate them after creating them once, and so the coming about of a day of
accountability is an impossibility; they should remember that the very material from
which He created them is available to Him in full quantity and God’s ability to create
also exists just as it existed when He created them the first time; so if they cannot
deny their first creation, they also do not have any reason to deny their re-creation.
ْ
The word ‫ ﺻﻠﺼﺎل‬refers to pure mud and ‫ ﻓﺨﺎر‬refers to mud which becomes dry like a
12. So, O Jinn and Men! So which of your Lord’s blessings would you deny?
13. He created man from potter’s clay, and the jinn from the flame of fire. So, which of your
Lord’s powers would you deny?
potsherd. All the phases through which human life passes until it reaches its culmination
in the form of a human being are referred to in the Qur’ān at various places. At one
instance, it is said that man is created from a fluid; at another, mud is referred to and, at
some others, smelly kneaded clay is alluded to. Similarly, at some places dry mud is
mentioned. The final phase mentioned is that from a drop of sperm man’s offspring is
initiated. These are the evolutionary stages of human life which have already been
explained in verse twenty six of Sūrah al-Ḥijr. The purpose of mentioning them is to
make man observe within his own self the grandeur, power and wisdom of God so that
he is able to comprehend that it is God’s majesty which extracted him from fluid and
mire and then nourished him in the dry and moderate climate of plateaus and then
gradually bestowed him a new shape and set up a system in which he could continue to
produce offspring. The objective of stating all these facts is to obviously prove that
man’s existence – which the Almighty caused to pass through such lengthy processes
which culminated in his present form – cannot be purposeless. Simultaneously, another
objective is to show that the all-knowing and all-wise God Who can create man from a
cell formed from mire can do everything; nothing is beyond Him.
ۡ
The word ‫ ﻣﺎر ٍج‬in ‫ و ﺧﻠﻖ ﻟﺠﺂن ﻣ ۡﻦ ﻣﺎر ٍج ﻣ ۡﻦ ﻧﺎ ٍر‬means “flame” which is the essence of fire.
Just as man is created from the essence and substance of mud, in a similar manner, the
jinn have been created from the substance of fire. Their phases of creation are not
mentioned in detail in the Qur’ān. The reason for this is that these phases are of an
entirely different nature comprehending which would have been difficult for man.
After this occurs the repetitive verse which has already been explained above. Here
it would mean that when they observe these majesties and manifestations of power
and wisdom in their own existence, why then do they regard it to be far-fetched that
God will create them again for their accountability; how many more signs of God will
they deny and how many new ones will they demand?
ۡ ۡ ۡ ۡ ۡ ۡ
14
﴾١٨﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬١٧ۚ ﴿ VP‫ و رب ﻟﻤﻐﺮﺑ‬VP‫ﻗ‬D§‫رب ﻟﻤ‬
God is the Lord of the East and the West. Neither is there anyone outside His
dominion nor does anyone have a share in it. He alone is the owner of all the East and
the West. Not an inch of His territory from the heavens and earth is under the control
of someone else so that he can save the residents of this territory from God’s grasp. In
ٰ ۡ ۡ ۤ
Sūrah al-Ma‘ārij, this subject is discussed in the following ٰ words: ‫ق و‬D§‫ﻓﻶﻹ ﻗﺴﻢ ﺑﺮب ﻟﻤ‬
ۡ ۡ ۡ ۡ ً ۡ ۡ ¼ ٰ ۡ
(٤١-٤٠ :٧٠) VP‫ ﻣﻨﻬ ۡﻢ ® و ﻣﺎ ﻧ ۡﺤﻦ ﺑﻤﺴﺒﻮﻗ‬OP‫ ن ﻧﺒﺪل ﺧ‬8x‫ﻋ‬.‫( ﻟﻤﻐﺮب ﻧﺎ ﻟﻘﺪر ۡون‬Nay! I swear by the Lord
who is the Master of all the vastness of the East and the West that We can create them
in a better form and We are not powerless in this regard, (70:40-41)).
ۡ ۡ ۡ ۡ
Generally, our exegetes are of the opinion that the duals VP‫ﻗ‬D§‫ ﻣ‬and VP‫ ﻣﻐﺮﺑ‬refer to the
14. He alone is the Lord of both borders of the East and He alone is the Lord of both borders
of the West. So, which of your Lord’s majesties would you deny?
Verses: 46-78
east and west of the winters and the summer;15 this however is quite unnatural. The
Qur’ān has used these words in the singular, dual and plural and in all these three
forms there is not much difference as far as the meaning is concerned. In the case of
dual, the objective is to point to both edges and in the case of plural, the objective is to
point to their immeasurable vastness. Examples of such usage of the dual and the
plural can be seen in the previous volumes of this exegesis.
After this occurs the repetitive verse; such is the power and majesty of God that
both East and West are subservient to Him. If they think that the warning sounded by
Him are baseless threats, then how many of God’s majesties will they deny?
ٌ ۡ ۡ ۡ
16
﴾٢١﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٢٠ۚ ﴿ VPٰ ‫﴾ ﺑ ۡﻴﻨﻬﻤﺎ ﺑ ۡﺮزخ ﻵﻹ ﻳ ۡﺒﻐ‬١٩ۙ ﴿ VPٰ ‫ ۡﻳﻦ ﻳﻠﺘﻘ‬DE‫ﻣﺮج ﻟﺒ‬
Stated here is an argument in favour of God’s tawḥīd viz a viz the harmony found
between conflicting elements of nature. There seems an apparent conflict and clash in
every part of this universe eg the rising and setting of heavenly bodies, the night and
the day, the winter and the summer which should not lead a person to think that there
exist different intentions and forces in this universe. If a person looks deep into these
phenomena, he will find that in every discord exists a deep concord and harmony.
Every object together with its opposite comes together to serve a greater cause. This
bears witness to the fact that there is a single intention and will which prevails in this
universe that wisely uses all the opposing elements of this universe for its collective
benefit. The Almighty lets loose two seas. One of them is bitter and the other is sweet.
Both strike one another but He puts an invisible curtain between them so that they do
meet one another and also remain separate in their own nature. The sweet water does
not become sour and the sour water does not become sweet. It is evident from this that
people who were misled by the apparent conflict between elements and regarded this
universe to be a place of different wills and intentions and then fashioned their own
deities according to their own concepts did not observe the great harmony which is
found in every discord and which is the greatest argument of tawḥīd.
Then occurs the repetitive verse. The implication is that if even after these signs
they are under the misconception that if God seizes them, their deities will save them,
then which of God’s signs will they deny?
ۡ ۡ ۡ
17
﴾٢٣﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٢٢ۚ ﴿ ‫ج ﻣﻨﻬﻤﺎ ﻟﻠ ۡﺆﻟﺆ و ﻟﻤ ۡﺮﺟﺎن‬Dá‫ﻳ‬
This verse points to a common collective benefit which is obtained in spite of this
16. He has let loose the two oceans: they meet one another. Yet between them is a barrier
which they cannot cross. So, which of your Lord’s miracles would you deny?
17. Pearls and corals come out from both. So which of your Lord’s wonders would you
deny?
discord: both produce pearls and corals.

Some exegetes18 have raised the question that pearls and corals only come out of
bitter water, while the Qur’ān has claimed here that they come out of both types of
water. In my opinion, our exegetes have made a baseless claim. I am citing below the
relevant portion from the entry “pearl” found in the Encylopaedia Britannica. It will
become evident from it that pearls and corals come out from sweet water as well:
Freshwater mussels in the temperate zone of the Northern Hemisphere have

produced pearls of great value. The freshwater pearls of the US have come
principally from the Mississippi river. Pearling has declined greatly in Great
Britain, but pearls from the Scottish rivers and from the Conway river in Northern
Wales were once in great demand. Pearling is still a carefully fostered industry in
central Europe, and the forest streams of Bavaria, in particular, are the source of
choice pearls. Freshwater pearling in China has been known before 1000 BC.19
Even if it is supposed that the pearls and corals only come out of bitter water, this
would not make a difference to the statement of the Qur’ān. It is the law of nature that
things are created from the collaboration of opposites. A child is born from a mother
and a father. Even though he is nourished in the womb of the mother but in reality he
comes into being through both the father and the mother. Similarly, pearls are
produced by the interaction of both types of water even though they are nourished in
bitter water.
After this, occurs the repetitive verse. Its context and placement is evident.
ۡ ۡ ٰ ۡ ۡ ۡ
20
﴾٢٥﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٢٤ۚ ﴿ ‫ﺎﻵۡﻹ ۡﻋﻶﻹم‬v DE‫ ﻟﺒ‬89 ‫و ﻟﻪ ﻟﺠﻮ ر ﻟﻤﻨﺸﺌﺖ‬
Attention is directed to another sign which in spite of conflict shows harmony: it is
a marvel of God’s power that ships which are as huge and hefty as mountains slide on
seas whilst the lightest of objects drowns in water. It is a manifestation of God’s
wisdom and power that an object as heavy as a ship loaded with thousands of tons of
cargo sails on water and does not drown. The word ‫ ﻟﻪ‬here means that creating such
harmony between discordant elements is only in the authority of God the one and
only. It is only because of His power and wisdom that such marvels come into being
and man witnesses them at every place, so which of the marvels of his Lord will he
deny? This subject is discussed in Sūrah al-Fāṭir in the following words:
19. Encyclopedia Britannica, “Pearls” Micropedia vol 7, 821.
20. In His control are ships which are like mountains rising above the ocean. So, which of
your Lord’s marvels would you deny?
Verses: 46-78
ۡ ً ۡ ٌۡ ٌ ٌ ۡ ۡ ۡ
‫ﺟﻮۡن‬Dá‫ﻳﺎ و ﺗ ۡﺴﺘ‬Dõ ‫ﻠ ۡﻮن ﻟ ۡﺤ ًﻤﺎ‬v‫ ٍﻞ ﺗﺎ‬v ‫ و ﻣ ۡﻦ‬j ‫ ﺑ "ﻪ و ٰﻫﺬ ﻣﻠﺢ ﺟ ٌﺎج‬Du ‫ﻎ‬£‫ ت ﺳﺂ‬D° ‫ ٰﻫﺬ ﻋﺬ ٌب‬ö ‫ن‬Dٰ E‫و ﻣﺎ ﻳ ۡﺴﺘﻮي ﻟﺒ‬
ۡ ۡ ۡ ۡ ۡ ً ۡ
(١٢:٣٥) .‫ ۡون‬D¸‫ ﻟﺘ ۡﺒﺘﻐ ۡﻮ ﻣ ۡﻦ ﻓﻀﻠ ٖﻪ و ﻟﻌﻠﻜ ۡﻢ ﺗﺸ‬D¥ ‫ و ﺗﺮي ﻟﻔﻠﻚ ﻓ ۡﻴﻪﻣﻮ‬l ‫ﺣﻠﻴﺔ ﺗﻠﺒﺴ ۡﻮﻧﻬﺎ‬
And the two seas are not alike. The one is fresh, sweet, and pleasant to drink from,
while the other is saltish and bitter. And from both you eat fresh meat, and from
both you bring out ornaments to wear. And see how the ships plough their course
through them so that you sail away to seek His bounty and so that you remain
grateful. (35:12)
In Sūrah Shūrā too this subject has been brought up. For more details, it can be
consulted.
ۡ ۡ ٰ
21
﴾٢٨﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٢٧ۚ ﴿ ‫ م‬D—‫ و ۡﺟﻪ رﺑﻚ ذو ﻟﺠ ٰﻠﻞ و ﻵۡﻹ‬³Ï‫﴾ و ﻳ ۡﺒ‬ô٢٦﴿Ä‫ﺎن‬
ٍ ‫ﻞ ﻣ ۡﻦ ﻋﻠ ۡﻴﻬﺎ ﻓ‬v
The antecedent of the genitive pronoun in ‫ ﻋﻠ ۡﻴﻬﺎ‬is the earth which is under
discussion since verse ten. The way the Almighty has arranged for the sustenance of
man in the earth, the marvels and wisdom He has showed in his creation, the way He
reigns supreme in every nook and corner of the universe and the way His singularity is
evident from the harmony between conflicting elements necessitates that one day all
these things will be destroyed. Only the exalted and revered person of God will
remain. Everyone will be gathered before Him one day and He will deal with
everyone in the manner that person is worthy of. No one has the slightest authority to
contest His decisions or open his mouth to intercede for someone without His
permission. ۡ ۡ ۡ
The words ‫ م‬D—‫ ذو ﻟﺠ ٰﻠﻞ و ﻵﻹ‬also occur in the last verse of the sūrah. The purpose of
mentioning both these words is that only He is exalted in His being and thus only He
is worthy of being respected and revered by all. No one else shares these attributes
with Him. The word ‫( و ْﺟﻪ‬face) here signifies the person of God. Face is the most lofty
portion of a being; for this reason, at times, it signifies the whole person.
At the end, occurs the repetitive verse. It means that whether they hear the warnings
of the Prophet or not, one day everyone will be destroyed and only the person of God
the Almighty will remain; so which of the signs of their Lord do they deny?
ۡ
22
﴾٣٠﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٢٩ۚ ﴿ ‫ ﺷﺎ ٍن‬8ۡ 9 ‫ﻞ ﻳ ۡﻮ ٍم ﻫﻮ‬v j ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬89 ‫ﻠ "ﻪ ﻣ ۡﻦ‬r‫ﻳ ۡﺴـ‬
The implication of this verse is that God is the real person to whom everyone turns.
21. All that lives on the earth is destined to die and only the glorious and majestic person of
your Lord will abide forever. So, which of your Lord’s majesties would you deny?
22. And whatever is in the heavens and the earth ask from Him alone. At all times, His
majesty has a newer manifestation. So, which of your Lord’s majesties would you deny?
Whoever receives anything receives it from Him. The word ‫( ﺳﻮ ل‬sawāl) is used here
with regard to its consequences: since everyone who asks receives from God alone,
hence irrespective of whom he asks, he in reality asks God for it. Asking from others is
useless and ineffective. No one other than God can give him something or take away
anything from him. Hence, presenting one’s wishes to someone while regarding him to
be the granter of wishes is mere foolishness. Whatever a person receives in this world,
he receives from God alone and whatever he will receive in the Hereafter, he will
receive from God only.
ۡ ً ‫( ﺳﻮ‬equal for all those in need,
This word also means “needs” as in (١٠:٤١) VP‫ﻠ‬£‫آء ﻟﻠﺴﺂ‬
(41:10)). If the verse is interpreted while keeping in view this meaning, it would mean
that all those in the heavens and the
ۡ earth are needy and dependent on God.
The implication of the words ‫ۡ ﺷﺎ ٍن‬89 ‫ﻞ ﻳ ۡﻮ ٍم ﻫﻮ‬v is that people should not remain under the
misconception that after creating this world, the Almighty has consigned its
administration to their alleged deities and Himself has absolutely no role to play in this
regard. Those who are under this delusion are absolutely unaware of God’s majesty.
God Himself is running all the affairs of this world. He alone controls the movements
of the sun and the moon and He alone fulfils the needs of His people on this earth.
Hence, at every moment of time He is doing something. The word ‫ﻮم‬ ٌ ‫ ﻳ‬here means
“time” and it is used in this meaning at many places in the Qur’ān. The implication is
that when the Almighty Himself is running the affairs of this world, what need remains
of any intercessor? Hence whatever a person wants, he should ask God for it.
After this occurs the repetitive verse and means that the Almighty has not isolated
Himself from the affairs of this world; He is continuously involved in managing and
controlling them. His majesty and grandeur is evident from every nook and corner of
this universe. So which of these majesties will they deny?
ۡ
23
﴾٣٢﴿ ‫﴾ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٣١ۚ ﴿ ‫ﺳﻨ¦ غ ﻟﻜ ۡﻢ ﻳﻪ ﻟﺜﻘ ٰﻠﻦ‬
The word ‫ ﻟﺜﻘ ٰﻠﻦ‬refers to both jinnkind and mankind. Since in their collective
capacity both become heavy, the word ‫ ﻟﺜﻘ ٰﻠﻦ‬has been used. Its usage points to the
gravity of the challenge which has been thrown in this verse to both man and jinn at the
same time. The implication is that however weighty and hefty they may be in their
collective capacity, the Almighty will soon confine all His attention to dealing with
them. Confining attention to them here refers to the fact that at the moment this world
is functioning, and God’s wisdom too requires that it complete its term; however, not
far off is the time when this term will reach its completion. At that time, the Almighty
will be free from running this world and direct all His attention to man’s
accountability. He will hold each and every person responsible for his deeds and after
23. Both you groups! We are about to find time for you! So, which of your Lord’s majesties
would you deny?
Verses: 46-78
judging him shall accordingly reward or punish him. The style and words used also
show that the Almighty will not attempt this task in a superficial manner; He will do it
with full devotion. This is because it is this task which is the real objective of creating
this world. Without it, this world is purposeless.
After this occurs the repetitive verse. Here it means that they have rejected all the
obvious signs of this world which point to their accountability; however, what will
they do when they will see the Day of Judgement and the court of God with their very
eyes. Will they deny that at that time too? If they deny, then how many signs of their
Lord will they deny?
Section II (Verses 31-45)
In the succeeding verses, the Day which people are being warned of is portrayed.
The coherence and sequence in the discourse is obvious. Readers may now proceed to
read these verses.
﴾٣٣ۚ ﴿ ‫ ﻵﻹ ﺗﻨﻔﺬ ۡون ﻵﻹ ﺑﺴﻠ ٰﻄ ٍﻦ‬j ‫ﻔﺬ ۡو‬o‫ ﻟﺠﻦ و ﻵۡﻹﻧﺲ ن ۡﺳﺘﻄ ۡﻌﺘ ۡﻢ ۡن ﺗﻨﻔﺬ ۡو ﻣ ۡﻦ ﻗﻄﺎر ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض ﻓﺎ‬D§‫ٰﻳﻤ ۡﻌ‬
ۡ ٌ
﴾٣٦﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٣٥ۚ ﴿ ‫ن‬Dٰ d‫ﺎس ﻓﻶﻹ ﺗﻨﺘ‬ Ë ‫﴾ ﻳ ۡﺮﺳﻞ ﻋﻠ ۡﻴﻜﻤﺎ ﺷﻮ ظ ﻣ ۡﻦ ﻧﺎ ٍر‬٣٤﴿ ‫ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬
ٌ ‫ و ﻧﺤ‬Ä
ٌ ۡ ً ۡ
‫ﺒ ٖﻪۤ ﻧ ٌﺲ و ﻵﻹ ﺟﺂن‬È‫ﻞ ﻋ ۡﻦ ذﻧ‬r‫ ٍﺬ ﻵﻹ ﻳ ۡﺴـ‬T‫﴾ ﻓﻴ ۡﻮﻣ‬٣٨﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٣٧ۚ ﴿ ‫ﺎﻟﺪﻫﺎن‬v ‫ﻓﺎذ ﻧﺸﻘﺖ ﻟﺴﻤﺂء ﻓ–ﺎﻧ ۡﺖ و ۡردة‬
ۡ ۡ
‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٤١ۚ ﴿ ‫ ۡ` و ﻵۡﻹﻗﺪ م‬ø ‫﴾ • ۡﻌﺮف ﻟﻤ ۡﺠﺮﻣﻮۡن ﺑﺴ ۡﻴ ٰﻤﻬ ۡﻢ ﻓﻴ ۡﺆﺧﺬ ﺑﺎﻟﻨﻮ‬٤٠﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٣٩ۚ ﴿
ۡ ۡ
﴾٤٥﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٤٤ۚ ﴿ ‫ ﺣﻤ ۡﻴ ٍﻢ ٰ ٍن‬VP‫﴾ ﻳﻄ ۡﻮﻓﻮۡن ﺑ ۡﻴﻨﻬﺎ و ﺑ‬٤٣ۘ ﴿ ‫`ۡ ﻳﻜﺬب ﺑﻬﺎ ﻟﻤ ۡﺠﺮﻣ ۡﻮن‬a‫﴾ ٰﻫﺬ ٖه ﺟﻬﻨﻢ ﻟ‬٤٢﴿
O Groups of Mankind and Jinn! If you have power to escape from the confines of
the heavens and earth, then try to escape! You shall not be able to do so without
permission. So which of your Lord’s authorities would you deny? Flames of fire shall
be hurled at you and pieces of brass. Then you would not be able to shield yourself.
So, which of your Lord’s powers would you deny? (31-36)
So, remember the time when the sky splits asunder, and reddens like skin. So, which
of the wonders of your Lord would you deny? Thus on that day, there will be no need
to ask either man or jinn of his sins. So, which of your Lord’s majesties would you
deny? The wrongdoers will be recognized by their signs; thus they shall be seized by
their forelocks and their feet [and thrown in Hell]. So, which of your Lord’s powers
would you deny? This is the Hell which the wrongdoers had kept denying. They shall
circle between it and its boiling water. So, which of your Lord’s majesties would you
deny? (37-45)
Explanation
﴾٣٣ۚ ﴿ ‫ ﻵﻹ ﺗﻨﻔﺬ ۡون ﻵﻹ ﺑﺴﻠ ٰﻄ ٍﻦ‬j ‫ﻔﺬ ۡو‬o‫ ﻟﺠﻦ و ﻵۡﻹﻧﺲ ن ۡﺳﺘﻄ ۡﻌﺘ ۡﻢ ۡن ﺗﻨﻔﺬ ۡو ﻣ ۡﻦ ﻗﻄﺎر ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض ﻓﺎ‬D§‫ٰﻳﻤ ۡﻌ‬
24
﴾٣٤﴿ ‫ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬
If they think that they are accountable before no one and have absolute authority,
they should just attempt to cross the boundaries of the heavens and the earth created
by God so that it can be proven that they are beyond God’s control or can be beyond
His control.
ٰۡ
The word ‫ ﺳﻠﻄ ٍﻦ‬means “authority” as well as “permission.” Here it is used in the
second of these meanings. However much as they may want to cross the boundaries of
the heavens and the earth, they cannot do so. This is only possible when they have the
passport to do so and obviously it is only God who can grant this to them.
Then occurs the repetitive verse. Here it would mean that if they are not being able
to comprehend even this sign of being helpless and powerless before God, then what
other signs and majesties of their Lord will they continue to deny?
ۡ ٌ
25
﴾٣٦﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٣٥ۚ ﴿ ‫ن‬Dٰ d‫ﺎس ﻓﻶﻹ ﺗﻨﺘ‬
ٌ ‫ و ﻧﺤ‬Ä
Ë ‫ﻳ ۡﺮﺳﻞ ﻋﻠ ۡﻴﻜﻤﺎ ﺷﻮ ظ ﻣ ۡﻦ ﻧﺎ ٍر‬
The implication is that if anyone from among them tries to exceed the bounds and
limits set by God, he shall be pelted with flames of fire and molten brass, and such
shall be the profuse nature of this bombardment that that they will not be able to save
themselves from it.
ٌ
The words ‫ ﺷﻮ ظ ﻣ ۡﻦ ﻧﺎ ٍر‬refer to shooting stars about which the Qur’ān has specified that
they are pelted at the devils among the jinn who try to penetrate to the higher heavens
and eavesdrop on the matters of the unseen. The Qur’ān has cited ٰ this admission ۤ of
" ۡ
the jinnfolk through their own words: (١٢:٧٢) ‫ ۡﻌﺠﺰه ﻫﺮ ًﺑﺎ‬o ‫ ﻵﻹ ۡرض و ﻟ ۡﻦ‬89 )*‫ ۡﻌﺠﺰ ﷲ‬o ‫( و ﻧﺎ ﻇﻨﻨﺎ ۡن ﻟ ۡﻦ‬and
that we acknowledge that we cannot escape God’s grasp by setting off to some place
in this earth or by running away somewhere in the heavens, (72:12)).
Our exegetes have generally regarded the word ‫ﺎس‬ ٌ ‫ ﻧﺤ‬to mean “smoke.”26 However,
this word is not conventionally used in this meaning. Some lexicographers have
mentioned it as its rare meaning and have also corroborated this meaning by a couplet
of the poet Nābighah Dhubyānī.27 However, in the first place, the provenance of the
couplet itself is debatable and secondly, it is not comprehensible why the Qur’ān
would leave the common Arabic word ‫ﺎن‬ ٌ ‫ دﺧ‬which means smoke and which it itself has
used and use an unconventional word instead whereas the Qur’ān has been revealed in
eloquent Arabic. For this reason, I have my reservations in accepting this meaning of
24. O Groups of Mankind and Jinn! If you have power to escape from the confines of the
heavens and earth, then try to escape! You shall not be able to do so without permission. So,
which of your Lord’s authorities would you deny?
25. Flames of fire shall be hurled at you and molten brass. Then you would not be able to
shield yourself. So, which of your Lord’s powers would you deny?
27. Ibid.
Verses: 46-78
the word. In my opinion, the word ‫ﺎس‬ ٌ ‫ ﻧﺤ‬is used in its conventional meaning and it is a
ٌ
type of shooting star mentioned by the words ‫ﺷﻮ ظ ﻣ ۡﻦ ﻧﺎ ٍر‬.
The reason for this is that scientific research has shown that most shooting stars
(also called meteors) dissolve in air as soon as they fall. They fall in the shape of huge
balls of siderites and stones; however, the kinetic energy of the objects transforms into
heat as soon as it enters the layers of the atmosphere. This dissolves the shooting stars
and they get converted into fire-balls and while falling to the earth, most of their
metallic and rocky material is lost or they are transformed into gaseous clouds because
of the process of condensation. However, the meteors which have been found on earth
can be grouped into three categories:
1. Siderites
2. Aerolites
3. Siderolites
Just as ingredients of iron and stone have been found in these meteors, similarly
ingredients of bronze and brass are also found in it. The latter have been referred to in
this verse by the word ‫ﺎس‬ ٌ ‫ﻧﺤ‬. Most of these metallic components dissolve because of heat
intensity; however, their presence in the meteors which fall to the earth substantiates
the statement of the Qur’ān.28
ً ۡ
29
﴾٣٨﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٣٧ۚ ﴿ ‫ﺎﻟﺪﻫﺎن‬v ‫ﻓﺎذ ﻧﺸﻘﺖ ﻟﺴﻤﺂء ﻓ–ﺎﻧ ۡﺖ و ۡردة‬
Though people have interpreted the word ‫ دﻫﺎن‬to mean the sediment of oil,30
however, this word is also commonly used for skin. Since in this meaning, the word is
more appropriate to be qualified by redness, I have preferred it. At another place, the
words used are: (١١:٨١) ‫( و ذ ﻟﺴﻤﺂء ﻛﺸﻄ ۡﺖ‬and when the skies are stripped bare, (81:11)).
In other words just as by stripping the skin, the flesh of the body appears red,
similarly, the sky too would appear red. Here this redness is compared with the skin,
and this comparison is very apt. It is a description of the arrival of the Day of
Judgement. The implication is that today they are denying this day; however, the day
will come when the sky shall be rent asunder, and this blue roof will appear like red
skin; so what will they do at that time? So which of the majesties of their Lord will
they deny? The marvels of His power will keep manifesting themselves.
ۡ ٌ ۡ
‫﴾• ۡﻌﺮف ﻟﻤ ۡﺠﺮﻣ ۡﻮن ﺑﺴ ۡﻴ ٰﻤﻬ ۡﻢ ﻓﻴ ۡﺆﺧﺬ‬٤٠﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٣٩ۚ ﴿ ‫ﺒ ٖﻪۤ ﻧ ٌﺲ و ﻵﻹ ﺟﺂن‬È‫ﻞ ﻋ ۡﻦ ذﻧ‬r‫ ٍﺬ ﻵﻹ ﻳ ۡﺴـ‬T‫ﻓﻴﻮۡﻣ‬
28. Encyclopedia Britannica: Meteorites, Macropedia, vol 12, 42.

29. So, remember the time when the sky splits asunder, and reddens like skin. So, which of
the wonders of your Lord would you deny?
ۡ
31
﴾٤٢﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٤١ۚ ﴿ ‫`ۡ و ﻵۡﻹﻗﺪ م‬ø ‫ﺑﺎﻟﻨﻮ‬
They should not remain under the misconception that on that day God and His
angels will have to work hard to investigate their crimes. It would not even be
required to ask someone of his crime, let alone hard work. On that day, each criminal
will be recognized by his face; the extent of his crimes and the punishment he will
deserve will be known from his very face.
There are many types of questions. Here the questioning which is refuted relates to
investigation and scrutiny. At other places, the Qur’ān has stated the reason why this
would not be required: on that day, not merely the limbs of the criminals will bear
witness; even the roots of each and every hair will bear witness to his crimes. As far
as the questions which relate to rebuke, reprimand and sarcasm are concerned, they
are not negated here. The questions which are mentioned in the Qur’ān regarding the
criminals are of this second type. Thus there is no contradiction in the Qur’ān in this
regard; both types of questions are of distinct nature.
ۡ ۡ ۡ
The words ‫ ۡ` و ﻵﻹﻗﺪ م‬ø ‫ ﻓﻴﺆﺧﺬ ﺑﺎﻟﻨﻮ‬depict how these criminals will be thrown into Hell: they
shall be brought before the sentinels of Hell with the sign of their crime who will seize
them by their forelocks and feet and just as logs of wood are thrown into raging fire,
these people shall be thrown into Hell. Here they being thrown into Hell is not stated in
words because the way these criminals will be seized signifies this. In the presence of
such an indication, such a mention is not required.
The placement of the repetitive verse is very evident: this phase is soon to come
before such people; so which of the signs of their Lord will they deny?
ۡ ۡ
32
﴾٤٥﴿‫﴾ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎﺗﻜﺬ ٰﺑﻦ‬٤٤ۚ ﴿ ‫ﺣﻤ ۡﻴ ٍﻢ ٰ ٍن‬VP‫﴾ﻳﻄ ۡﻮﻓ ۡﻮنﺑ ۡﻴﻨﻬﺎو ﺑ‬٤٣ۘ ﴿ ‫ ۡ` ﻳﻜﺬب ﺑﻬﺎ ﻟﻤ ۡﺠﺮﻣ ۡﻮن‬a‫ٰﻫﺬ ٖهﺟﻬﻨﻢ ﻟ‬
These verses say that this is the very Hell which the criminals have been denying: the
time will finally come when they will circle between its fire and its boiling water. The
word ‫ آن‬refers to water whose heat has reached its ultimate temperature. These verses
depict their extreme helplessness: when the fire of Hell burns them, they will run in
search of water but the water too will be boiling at its ultimate degree. Their life will be
spent going to and fro between these two. In Surah al-Ghāshiyah, the words used are:
ٰ ً
(٥-٤ :٨٨) .‫ ٰ ﻧﻴ ٍﺔ‬Vٍ ۡ P‫ ﻣ ۡﻦ ﻋ‬³Ï‫ﺗ ۡﺴ‬.‫ ﻧ ًﺎر ﺣﺎﻣﻴﺔ‬8ٰx‫( ﺗ ۡﺼ‬they will enter the blazing fire and they will be
made to drink from a sizzling spring. (88:4-5))
31. Thus on that day, there will be no need to ask neither man nor jinn of his sins. So, which
of your Lord’s majesties would you deny? The wrongdoers will be recognized by their signs;
thus they shall be seized by their forelocks and their feet [and thrown in Hell]. So, which of
your Lord’s powers would you deny?
32. This is the Hell which the wrongdoers had kept denying. They shall circle between it and
its boiling water. So, which of your Lord’s majesties would you deny?
Verses: 46-78
The placement and context of the repetitive verse is evident: today they are denying
the Hereafter and the punishment with great stubbornness; however, when they
experience all this, what will they do? How many of God’s manifestations will they
continue to deny?
Section III (Verses 46-78)
After a mention of the fate of the criminals, the forthcoming verses mention the
details of reward which the God-fearing will receive in the Hereafter. This comparison
brings to light the complete picture of both groups. The coherence in the discourse is
very evident. The only thing that needs to be kept in mind is that verses 46-61 mention
the details of the Paradise of the muqarrabīn (the near ones to God) and the
subsequent verses mention the details of the Paradise of the aṣḥāb al-yamīn
(companions of the right hand). The details of the difference of status between both
these groups is mentioned in the next sūrah: Sūrah al-Wāqi‘ah which forms a pair
with the current sūrah.
Readers may now proceed to read the coming verses in the light of this background.
ۡ ۤ ٰ
﴾٤٩﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٤٨ۚ ﴿ ‫ﺎن‬ ٰ
ٍ ‫﴾ ذو ﺗﺎ ﻓﻨ‬٤٧ۙ ﴿ ‫﴾ ﻓﺒﺎي ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٤٦ۚ ﴿ Vš‫و ﻟﻤ ۡﻦ ﺧﺎف ﻣﻘﺎم رﺑ ٖﻪ ﺟﻨ‬
ٰ
‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٥٢ۚ ﴿ ‫ﻞ ﻓﺎ•ﻬ ٍﺔ ز ۡو ٰﺟﻦ‬v ‫﴾ ﻓ ۡﻴﻬﻤﺎ ﻣ ۡﻦ‬٥١﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٥٠ۚ ﴿ ‫ ﺗ ۡﺠﺮ ٰﻳﻦ‬Vâ‫ﻓ ۡﻴﻬﻤﺎ ﻋ ۡﻴ‬
ۡ ۡ ۡ
‫﴾ ﻓ ۡﻴﻬﻦ‬٥٥﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٥٤ۚ ﴿ ‫ د ٍن‬VP‫ و ﺟﻨﺎ ﻟﺠﻨﺘ‬j ‫ ٍق‬Oۡm‫ﻨﻬﺎ ﻣ ۡﻦ ۡﺳﺘ‬£‫ش ﺑﻄﺂ‬ë D° 8ٰ x‫ ﻋ‬VP‫ـ‬ù ‫﴾ ﻣﺘﻜ‬٥٣﴿
ۡ ۡ ٌ ۡ ۡ ۡ ٰ
﴾٥٨ۚ ﴿ ‫ﺎﻧﻬﻦ ﻟﻴﺎﻗ ۡﻮت و ﻟﻤ ۡﺮﺟﺎن‬v ﴾٥٧ۚ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٥٦ۚ ﴿ ‫ت ﻟ¡ ۡ ف ® ﻟ ۡﻢ ﻳﻄﻤﺜﻬﻦ ﻧ ٌﺲ ﻗ ۡﺒﻠﻬ ۡﻢ و ﻵﻹ ﺟﺂن‬Dٰ d‫ﻗ‬
‫﴾ و ﻣ ۡﻦ د ۡوﻧﻬﻤﺎ‬٦١﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٦٠ۚ ﴿ ‫﴾ ﻫ ۡﻞ ﺟﺰآء ﻵۡﻹ ۡﺣﺴﺎن ﻵﻹ ﻵۡﻹ ۡﺣﺴﺎن‬٥٩﴿ ‫ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬
ٰ ٰ ٰ ٰ
﴾٦٦ۚ ﴿ Vš‫ﻀﺎﺧ‬o Vâ‫﴾ ﻓ ۡﻴﻬﻤﺎ ﻋ ۡﻴ‬٦٥ۚ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٦٤ۚ ﴿ Vš‫﴾ ﻣ ۡﺪﻫﺂ ﻣ‬٦٣ۙ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٦٢ۚ ﴿ Vš‫ﺟﻨ‬
ٌ ‫﴾ ﻓ ۡﻴﻬﻤﺎ ﻓﺎ•ﻬ ٌﺔ و ﻧ ۡﺨ ٌﻞ و رﻣ‬٦٧﴿ ‫ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬
ٌ ‫ ٌت ﺣﺴ‬Oٰ ۡ P‫﴾ ﻓ ۡﻴﻬﻦ ﺧ‬٦٩ۚ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٦٨ۚ ﴿ ‫ﺎن‬
‫ﺎن‬
ۡ ۡ ۡ ۡ ٌ ۡ
‫﴾ ﻟ ۡﻢ ﻳﻄﻤﺜﻬﻦ ﻧ ٌﺲ‬٧٣ۚ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٧٢ۚ ﴿ ‫ ﻟﺨﻴﺎم‬89 ‫﴾ ﺣ ۡﻮ ٌر ﻣﻘﺼ ۡﻮ ٰرت‬٧١ۚ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٧٠ۚ ﴿
ۡ ۡ ٰ ۡ ٌ
‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ‬٧٦ۚ ﴿ ‫ﺎن‬ ٰ
ٍ ‫ ٍي ﺣﺴ‬Ü‫ و ﻋ ۡﺒ‬Dٍ Ù‫ ٍف ﺧ‬D°‫ ر‬8x‫ ﻋ‬VP‫ـ‬ù ‫﴾ ﻣﺘﻜ‬٧٥ۚ ﴿ ‫﴾ ﻓﺒﺎي ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٧٤ۚ ﴿ ‫ﻗ ۡﺒﻠﻬ ۡﻢ و ﻵﻹ ﺟﺂن‬
ۡ ۡ
﴾٧٨﴿ ‫ م‬D—‫ك ۡﺳﻢ رﺑﻚ ذي ﻟﺠ ٰﻠﻞ و ﻵۡﻹ‬Omٰ ‫﴾ ﺗ‬٧٧﴿ ‫ﺗﻜﺬ ٰﺑﻦ‬
And for those who feared being brought into the presence of their Lord, there shall
be two orchards. So, which of your Lord’s blessings would you deny? Both will have
abundant branches. So, which of your Lord’s mercies would you deny? Each will be
watered by two springs. So which of your Lord’s favours would you deny? In them,
each fruit will be of a unique type. So, which of your Lord’s bounties would you
deny? They shall recline on couches lined with thick brocade, and the fruits of both
orchards will hang over their heads. So, which of your Lord’s favours would you
deny? Therein will be bashful houris whom neither man nor jinn would have touched
before. So, which of your Lord’s gifts would you deny? Houris like rubies and corals.
So, which of your Lord’s blessings would you deny? The reward of virtue will after
all be virtuous? So which of your Lord’s virtues would you deny? (46-61)
And besides these, there shall be two other orchards. So, which of your Lord’s
blessings would you deny? Both will be greenish black. So, which of your Lord’s
mercies would you deny? A gushing fountain shall flow in each. So, which of your
Lord’s mercies would you deny? Each will have fruits, dates and pomegranates. So,
which of your Lord’s favours would you deny? In each there shall be houris, noble
and gorgeous. So, which of your Lord’s blessings would you deny? Houris, living in
tents. So, which of your Lord’s graces would you deny? Whom neither man nor
jinn would have touched before. So, how many of your Lord’s bounties would you
deny? They shall recline on green sheet cloths and splendid carpets. So, which of your
Lord’s favours would you deny? Blessed is the name of your Lord, the Lord of
majesty and glory! (62-78)
Explanation
ٰ
33
﴾٤٧ۙ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٤٦ۚ ﴿ Vš‫و ﻟﻤ ۡﻦ ﺧﺎف ﻣﻘﺎم رﺑ ٖﻪ ﺟﻨ‬
After the previous verses mention of the fate of the criminals, these refer to the fate
of the righteous. Their quality mentioned here is that they fear being brought into the
presence of God. A similar allusion to the Day of Judgement is found in the following
ۡ ۡ
verse as well: (٦:٨٣) .VP‫( ﻳ ۡﻮم •ﻘ ۡﻮم ﻟﻨﺎس ﻟﺮب ﻟ ٰﻌﻠﻤ‬the day when men will rise to stand up
before the Lord of the worlds, (83:6)). It needs to be kept in mind that the only thing
which keeps a person on the right path is this fear of facing his Lord. If his heart
becomes devoid of this fear, then nothing can stop a person from becoming the
greatest of criminals.
The verse says that people who fear standing before their Lord will be given two
orchards. The word ‫ ﺟﻨﺖ‬of the Qur’ān is a comprehensive expression of all the
successes of the Hereafter and two orchards are mentioned as a completion of favour:
they will receive two orchards. Surah al-Kahf mentions two orchards in the incident of
ۡ ٰۡ ۡ ۡ ۡ ۡ
the companions of the orchards thus: (٣٢:١٨) .‫ﺎب و ﺣﻔﻔﻨﻬﻤﺎ ﺑﻨﺨ ٍﻞ‬ ٍ ‫ ﻣﻦ ﻋﻨ‬VP‫( ﺟﻌﻠﻨﺎ ﻵﻹﺣﺪﻫﻤﺎ ﺟﻨﺘ‬to
one of them We gave two vineyards surrounded with palm-trees, (18:32)). While
explaining this verse, I have written that the two orchards it mentions is for completion
of favour: God, out of His favour and grace, had blessed them with two orchards, but
these favours led them to be ungrateful instead of being grateful.
After this occurs the repetitive verse, and later it will occur after every mention of a
33. And for those who feared being brought into the presence of their Lord, there shall be
two orchards. So, which of your Lord’s blessings would you deny?
Verses: 46-78
favour of Paradise. In order to understand the eloquence of its placement and

occasion, one must keep in mind the fact that people who are addressed here, in the
first place, regard the Hereafter to be improbable; and if as a hypothetical supposition
they were ready to accept it, they were never ready to accept the fact that the destitute
Muslims would have a share in the favours received in the Hereafter. They were of the
opinion that if Paradise is a reality, then just as they have been blessed with all the
favours of this world, they will be blessed with all the favours of the Hereafter as well.
In order to quash this mentality and to crush their pride each and every favour of
Paradise is singled out and it is stressed that they are specifically for the pious people
of God and at the same time these rejecters are asked: Which of God’s favours will
they deny? Today, they might summarily dismiss the favours of the Hereafter, but
how will they deny them when God grants them to His people and they will end up
yearning for them?
ۡ ۤ
34
﴾٤٩﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٤٨ۚ ﴿ ‫ﺎن‬
ٍ ‫ذو ﺗﺎ ﻓﻨ‬
This is an expression of the luxuriance and lushness of the two orchards being
abundant in trees and vegetation. They will not be desolate and barren: each and every
tree will have branches in abundance. After this occurs the repetitive verse. The reason
is that the Arabs relished orchards the most and took pride in owning them. How
fortunate is a person who possesses a lush green orchard in a dry and hot country! While
keeping in view this taste of theirs, it is said that God will bless the righteous with such
orchards: so which of God’s blessings will they deny?
ٰ
35
﴾٥١﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٥٠ۚ ﴿ ‫ ﺗ ۡﺠﺮ ٰﻳﻦ‬Vâ‫ﻓ ۡﻴﻬﻤﺎ ﻋ ۡﻴ‬
As a guarantee for the luxuriance of these orchards, each will have a fountain
running in it. So they should speak up as to which of God’s favours will they deny.
Thus the occasion and placement of this repetitive verse is very evident.
36
﴾٥٣﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٥٢ۚ ﴿ ‫ﻞ ﻓﺎ•ﻬ ٍﺔ ز ۡو ٰﺟﻦ‬v ‫ﻓ ۡﻴﻬﻤﺎ ﻣ ۡﻦ‬
Both orchards will not have the same types of fruit. Each will have its own unique
repertoire of fruits. The word ‫ ز ْوج‬is used here in a specific meaning which I have
explained earlier at an appropriate place. After this, occurs the repetitive verse of which
the occasion and placement is very evident.
34. Both will have abundant branches. So, which of your Lord’s mercies would you deny?
35. Each will be watered by two springs. So, which of your Lord’s favours would you deny?
36. In them, each fruit will be of a unique type. So, how many of your Lord’s bounties
would you deny?
ۡ ۡ ۡ
37
﴾٥٥﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٥٤ۚ ﴿ ‫ د ٍن‬VP‫ و ﺟﻨﺎ ﻟﺠﻨﺘ‬j ‫ ٍق‬Oۡm‫ﻨﻬﺎ ﻣ ۡﻦ ۡﺳﺘ‬£‫ش ﺑﻄﺂ‬ë D° 8ٰx‫ ﻋ‬VP‫ـ‬ù ‫ﻣﺘﻜ‬
These companions of Paradise will recline against cushions on couches of which the
cloth will be lined with thick brocade. In other words, who can imagine the outer
lining of cloths which are internally lined with brocade? Moreover, the fruits in both
orchards will be hanging close to the heads: reaching out to them will be of no bother.
After this, occurs the repetitive verse whose occasion and placement are very evident.
ۡ ۡ ٌ ۡ ۡ ۡ ٰ
‫ﺎﻧﻬﻦ ﻟﻴﺎﻗ ۡﻮت و ﻟﻤ ۡﺮﺟﺎن‬v﴾٥٧ۚ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٥٦ۚ ﴿ ‫ت ﻟ¡ ۡ ف ® ﻟ ۡﻢ ﻳﻄﻤﺜﻬﻦ ﻧ ٌﺲ ﻗ ۡﺒﻠﻬ ۡﻢ و ﻵﻹ ﺟﺂن‬Dٰ d‫ﻓ ۡﻴﻬﻦ ﻗ‬
38
﴾٥٩﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٥٨ۚ ﴿
The antecedent of the pronoun in ‫ ﻓ ۡﻴﻬﻦ‬is all the favours mentioned earlier as well as
all the gardens, orchards and castles of Paradise which may not have been mentioned
in words but which are understood to be obviously implied. Such use of pronouns is
very common in Arabic, and example of this can be seen in the previous pages of this
exegesis.
The verses further say that among the eternal bliss of these orchards and their
resources, there will also be bashful and modest maidens. Such is the nature of a man
that unless he has his wife with him he is not able to fully enjoy all these favours. God
has made her his partner who shares his joys and sorrows with him. Thus while praising
them, the verse says that they shall be bashful and modest. Bashfulness is not only the
greatest beauty of a woman, it is also the greatest guard of her morality. Women who
are not bashful are unfaithful, those who are unfaithful can be sincere to none, and when
this is so then as a woman there is no purpose to her existence because she cannot
contribute as a building block of a family even though this is the very purpose of her
existence. ٌ ۡ ۡ ۡ
The words ‫ ﻟ ۡﻢ ﻳﻄﻤﺜﻬﻦ ﻧ ٌﺲ ﻗ ۡﺒﻠﻬ ۡﻢ و ﻵﻹ ﺟﺂن‬are an expression of their virginity and chastity. The
comparison with rubies and corals is to bring out their beauty and chastity.
After this, occurs the repetitive verse and its occasion and placement is very evident.
39
﴾٦١﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٦٠ۚ ﴿ ‫ﻫ ۡﻞ ﺟﺰآء ﻵۡﻹ ۡﺣﺴﺎن ﻵﻹ ﻵۡﻹ ۡﺣﺴﺎن‬
After mentioning the features of the orchard of the near ones, here at the end, the
37. They shall recline on couches lined with thick brocade, and the fruits of both gardens
will hang over their heads. So, which of your Lord’s favours would you deny?
38. Therein will be bashful houris whom neither man nor jinn would have touched before.
So, which of your Lord’s gifts would you deny? Houris like rubies and corals. So, which of
your Lord’s blessings would you deny?
39. The reward of virtue will after all be virtuous? So, which of your Lord’s virtues would
you deny?
Verses: 46-78
addressees are very subtly asked why they are surprised to hear that the Almighty will
grant all these favours to His pious people! What else should be the reward of piety and
purity except blessings and favours? If the Creator of this universe does not bring forth a
day in which the wicked are punished for their sins and the pious are rewarded for their
virtue, then this would mean that He does not distinguish between vice and virtue. In
fact, what can even be concluded from this is that, God forbid, He likes vice more
because after giving the wicked all the resources of life, He has set them free to do
whatever they want to and work whatever mischief they desire. A man’s intellect and
nature can never tolerate such an evil estimation about his Lord. His nature bears
witness that the Lord of this universe is very just and merciful. He will punish those
who commit sins and greatly reward the pious for their virtues. Since this is something
very clearly grounded in human nature and no sensible person in his senses can deny it,
it has been stated in a manner which reflects it being an obvious reality. The word ‫ْﺣﺴﺎن‬
is used for piety as well as for the reward of piety. In this verse, it is used very
eloquently in both these meanings.
After this, occurs the repetitive verse: its occasion and placement is that when this
reality is certain and all-acknowledged, then the Almighty shall definitely reward a
person for each of his pious deeds, so which of His favours will man and jinn deny?
ٰ
40
﴾٦٣ۙ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٦٢ۚ ﴿ Vš‫و ﻣ ۡﻦ د ۡوﻧﻬﻤﺎ ﺟﻨ‬
After a mention of the two orchards, a mention of two more orchards comes up.
These two orchards are broadly similar to the previous ones and in some aspects are
distinct from one another. The question which arises is: will the same people be worthy
of both these types of orchards or will they be different? The correct answer to this
question is stated in the next sūrah. In it, the believers have been divided into two
groups: aṣḥāb al-maymanah (companions of the right hand) and al-sābiqūn (the
foremost) and mentions two separate orchards for the two which are similar to one
another in some aspects and dissimilar in some others. Hence, what is more probable is
that in this sūrah too, the earlier two orchards are meant for the al-sābiqūn or the
muqarrabīn (the near ones). Now with this verse begins the mention of the orchards of
the aṣḥāb al-maymanah. Obviously, just as there is a difference in the status of the two
groups, there is a difference in the orchards of the two groups as well, which discerning
minds can appreciate. I will also allude to some of the differences in the coming
paragraphs. The words ‫ ﻣ ۡﻦ د ۡوﻧﻬﻤﺎ‬can be translated as “besides these two” and “in contrast
with these two” as well as “lesser than these two.”
After this is the repetitive verse which occurs after the mention of each favour. It
would mean that the favours will not end with these two orchards; there will be other
40. And besides these, there shall be two other orchards. So, which of your Lord’s blessings
would you deny?
orchards as well; so which of the orchards of God will man deny?
ٰ
41
﴾٦٥ۚ ﴿ ‫﴾ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٦٤ۚ ﴿ Vš‫ﻣ ۡﺪﻫﺂ ﻣ‬
Such will be the state of greenness of these orchards that they will appear to be
blackish. This is the most gorgeous of colours of a lush orchard. After this, occurs the
repetitive verse of which the occasion and placement is very evident.
ٰ ٰ
42
﴾٦٧﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٦٦ۚ ﴿ Vš‫ﻀﺎﺧ‬o Vâ‫ﻓ ۡﻴﻬﻤﺎ ﻋ ۡﻴ‬
ٌ ْ
The word ‫ﻀﺦ‬o means something which is “forceful and steaming.” This is a portrayal
of mountain springs. For springs which occur on level ground, the word is ‫ ﺗ ْﺠﺮﻳﺎن‬used
earlier which means that they only flow; however, mountainous springs flow with
force and vigour. After this, occurs the repetitive verse and its occasion and placement
is very evident.
43 ٌ ‫ﻓ ۡﻴﻬﻤﺎ ﻓﺎ•ﻬ ٌﺔ و ﻧ ۡﺨ ٌﻞ و رﻣ‬

﴾٦٩ۚ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٦٨ۚ ﴿ ‫ﺎن‬
ْ ٌ
ٌ ‫( رﻣ‬pomegranate) after ‫( ﻓﺎ•ﻬﺔ‬fruit) is a mention of the
A mention of ‫( ﻧﺨ ٌﻞ‬dates) and ‫ﺎن‬
specific after the general. Both these are cherished fruits of Arabia. In the mention of
earlier orchards, the words were ‫ﻞ ﻓﺎ•ﻬ ٍﺔ ز ۡو ٰﺟﻦ‬v ‫ ﻣ ۡﻦ‬ie each of the two orchards will have
different fruits. The difference between these two styles needs to be appreciated. After
this, occurs the repetitive verse of which the occasion and placement is very evident.
ۡ ٌ ۡ ٌ ‫ ٌت ﺣﺴ‬Oٰ ۡ P‫ﻓ ۡﻴﻬﻦ ﺧ‬

‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٧٢ۚ ﴿ ‫ ﻟﺨﻴﺎم‬89 ‫﴾ﺣ ۡﻮ ٌر ﻣﻘﺼ ۡﻮ ٰرت‬٧١ۚ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٧٠ۚ ﴿ ‫ﺎن‬
ٌ ۡ ۡ ۡ
44
﴾٧٥ۚ ﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٧٤ۚ ﴿ ‫﴾ﻟ ۡﻢ ﻳﻄﻤﺜﻬﻦ ﻧ ٌﺲ ﻗ ۡﺒﻠﻬ ۡﻢ و ﻵﻹ ﺟﺂن‬٧٣ۚ ﴿
ٌ ۡ
ٌ ‫ت ﺣﺴ‬Oٰ P‫ ﺧ‬means pretty and pious. The expression ‫ ﻟﺨﻴﺎم‬89 ‫ﺣ ۡﻮ ٌر ﻣﻘﺼ ۡﻮ ٰرت‬ ۡ ٌ ۡ
The expression ‫ﺎن‬
has a special tinge of Arabic taste in it. Living in tents was something very cherished in
Arabia. The tents of the affluent people of Arabia were even more classy than their
castles and palaces and here the tents are those found in orchards. It was mentioned
that there will be bashful maidens in the earlier two orchards and they were compared
41. Both will be greenish black. So, which of your Lord’s mercies would you deny?
42. A gushing fountain shall flow in each. So, which of your Lord’s mercies would you
deny?
43. Each will have fruits, dates and pomegranates. So, which of your Lord’s favours would
you deny?
44. In each there shall be houris, noble and gorgeous. So, which of your Lord’s blessings
would you deny? Houris, living in tents. So, which of your Lord’s graces would you deny?
Whom neither man nor jinn will have touched before. So, which of your Lord’s blessings
would you deny?
Verses: 46-78
with corals and rubies. The readers should keep in mind the difference in qualities of
the maidens in both sets of the two orchards. After every feature of the maidens, occurs
the repetitive verse of which the occasion and placement is very evident.
ۡ ۡ ٰ ۡ
45
﴾٧٧﴿ ‫﴾ ﻓﺒﺎي ٰ ﻵﻼء رﺑﻜﻤﺎ ﺗﻜﺬ ٰﺑﻦ‬٧٦ۚ ﴿ ‫ﺎن‬
ٍ ‫ ٍي ﺣﺴ‬Ü‫ و ﻋ ۡﺒ‬Dٍ Ù‫ ٍف ﺧ‬D°‫ ر‬8x‫ ﻋ‬VP‫ـ‬ù ‫ﻣﺘﻜ‬
The people of these orchards will be reclining on large cushions on green sheets and
ٌ
beautiful rare carpets. The word ‫ ي‬Ü‫ ﻋ ْﺒ‬is used for rare and expensive things and it can
refer to various things keeping in view the context and occasion. Keeping in view this
context and occasion, in my opinion, it qualifies carpets. After this, occurs the
repetitive verse of which the occasion and placement is very evident.
ۡ ۡ
46
﴾٧٨﴿ ‫ م‬D—‫ك ۡﺳﻢ رﺑﻚ ذي ﻟﺠ ٰﻠﻞ و ﻵۡﻹ‬Omٰ ‫ﺗ‬
Just as earlier on when after mentioningۡ arguments to substantiate reward and
ۡ ٰ ۡ ۡ ٰ
ٍ ‫ﻞ ﻣ ۡﻦ ﻋﻠ ۡﻴﻬﺎ ﻓ‬v ﴾٢٧ۚ ﴿ ‫ م‬D—‫ وﺟﻪ رﺑﻚ ذو ﻟﺠﻠﻞ و ﻵﻹ‬³Ï‫و ﻳ ۡﺒ‬, in a similar manner,
punishment, it was said: ﴾ô ٢٦﴿Ä‫ﺎن‬
after elaborating upon some other details of reward and punishment, the same verse is
repeated here. The purpose of this repetition is that since blessed is the Lord of the
Prophet – the Lord of Majesty and Glory, hence all these favours and blessings will
necessarily manifest themselves. Foolish are the people who think that the Almighty
after creating this world has no concern with its good and evil. Just as in the earlier
verse, the word ‫( و ْﺟﻪ‬face) was used to signify the being of God, in this verse the word ‫ْﺳﻢ‬
(name) is used for this purpose. The name signifies the entity it stands for.
If the features of the orchards mentioned in the previous verses are deliberated
upon, it will become evident that the favours pointed out in the orchards mentioned
earlier reflect more the taste of the non-Arabs, while those mentioned later reflect
more the taste of the Arabs. Though these favours are stated in the form of simile,
their real form is known to God alone. The purpose of this mention is that this
comparison to some extent brings a broad picture of these favours before us.
I am grateful to God that today on the 24th of Ramaḍān ٰ al-Mubārak 1397 AH, I am
ْ
able to complete the exegesis of this sūrah. ‫ ْﺣﺴﺎﻧﻪ‬8x‫( ﻓﺎﻟﺤ ْﻤﺪ ﷲ*) ﻋ‬gratitude be to God for
His favours).
Lahore,
10th September 1977 AD
24th Ramaḍān al-Mubārak 1397 AH
_______________
45. They shall recline on green sheet cloths and splendid carpets. So, which of your Lord’s
favours would you deny?
46. Blessed is the name of your Lord, the Lord of majesty and glory!
Sūrah al-Wāqi‘ah (56)
Sūrah al-Wāqi‘ah
Central Theme and Relationship with the Previous Sūrahs

This is the seventh sūrah of this group and on it ends its Makkan sūrahs. It
summarizes the entire discussion regarding reward and punishment mentioned from
Sūrah Qāf till Sūrah al-Raḥmān. In these previous sūrahs, all the details on this topic
have been stated in the light of arguments based on human intellect and human nature as
well as on the world within a person and that outside him. In this sūrah, instead of
explaining these arguments, the Quraysh have been informed of the real result: the Day
of Judgement is an indubitable event and there is not the slightest uncertainty in it. They
shall necessarily encounter a world in which the values and standards of respect and
humiliation will be entirely different from what they are witnessing in this world. In the
coming world, respect and success shall be reserved for those who had adhered to faith
and righteous deeds. They will attain the positions of the (muqarrabīn) favoured ones and
the asḥāb al-yamīn (companions of the right hand). All the successes of Paradise shall be
reserved for him. As for those who regarded this world to be everything and were
infatuated with it, they will be regarded among the asḥāb al-shimāl (companions of the
left hand) and shall have to face the eternal punishment of Hell.

Verses (1-10): The sūrah begins with the assertion that the Day of Judgement is
certain to come. There is no doubt about its arrival. The Day shall evaluate a person
according to his faith and deeds; it shall upgrade many a people and downgrade many.
As a result of this assessment, people shall be divided into three categories on that
day: the aṣḥāb al-yamīn, the aṣḥāb al-shimāl and the sābiqūn al-awwalūn.
Verses (11-26): Those nearest to the Almighty will be the sābiqūn al-awwalūn. The
details of the gifts and favours of their Lord which they shall receive in Paradise are
recounted together with the qualities of the sābiqūn al-awwalūn which actually entitled
them to be regarded among this group.
Verses (27-40): The second place shall be occupied by the aṣḥāb al-yamīn. A
delineation is made of the bounties and rewards which they shall be blessed with in
Paradise and their personal lofty character which made them worthy of being regarded
among this group.
Verses (41-48): The fate of the aṣḥāb al-shimāl is depicted and a reference is made to
a few of their grave sins which led them to this punishment.
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Wāqi‘ah 136
Verses (49-74): The arrogant among the Quraysh are addressed and warned that they
shall end up with the same fate as that of the aṣḥāb al-shimāl if they persist in
deviating from the truth and in denying the Prophet (sws). In this regard, a reference is
made to certain self-evident arguments which bear evidence to the Day of Reward and
Punishment. Such is the nature of these arguments that only the stubborn can deny
them.
Verses (75-96): An indication is made about the exalted status of the Qur’ān and the
fact that it is above and beyond the reach of Satan and his agents. The Quraysh are
again cautioned not to turn a deaf ear to this sublime message and invite their doom.
The fate about which this Book is informing them is a reality. Fortunate are they who
will today strive to attain a place among the aṣḥāb al-yamīn and the sābiqūn al-
awwalūn; otherwise, they should remember that those who will not do so shall end up
among the aṣḥāb al-shimāl and shall face a terrible fate.

ٰ
ۡ ً ٌ ٌ ٌ ۡ ۡ
‫﴾ و ﺑﺴﺖ ﻟﺠﺒﺎل‬٤ۙ ﴿ ‫﴾ ذ رﺟﺖ ﻵۡﻹ ۡرض رﺟﺎ‬٣ۙ ﴿ ‫ ۘ﴾ ﺧﺎﻓﻀﺔ ر ﻓﻌﺔ‬٢﴿ ‫ﺎذﺑﺔ‬v ‫﴾ ﻟ ۡﻴﺲ ﻟﻮﻗﻌﺘﻬﺎ‬١ۙ ﴿ ‫ذ وﻗﻌﺖ ﻟﻮ ﻗﻌﺔ‬
ۡ ۤ ۡ ً ۡ ۡ ً ً ‫﴾ ﻓ–ﺎﻧ ۡﺖ ﻫﺒ‬٥ۙ ﴿ ‫ﺑ ًﺴﺎ‬
‫﴾ و ۡﺻ ٰﺤﺐ‬Q ٨﴿ ‫ ﻣﺎ ۡﺻ ٰﺤﺐ ﻟﻤ ۡﻴﻤﻨﺔ‬Ä Ë ‫﴾ ﻓﺎ ۡﺻ ٰﺤﺐ ﻟﻤ ۡﻴﻤﻨﺔ‬Q ٧﴿ ‫ۙ﴾ و ﻛﻨﺘ ۡﻢ زو ًﺟﺎ ﺛ ٰﻠﺜﺔ‬٦﴿ ‫ﻨﺒﺜﺎ‬È ‫ﺂء ﻣ‬
ۡ ٌ ٰ ۡ ٰ ٰ ۡ ۡ ۤ ۡ ۡ
VP‫﴾ ﺛﻠﺔ ﻣﻦ ﻵۡﻹوﻟ‬١٢﴿ ‫ ﺟﻨﺖ ﻟﻨﻌ ۡﻴﻢ‬8ۡ 9 ﴾١١ۚ ﴿ ‫ ﺑ ۡﻮن‬Ü‫ﻚ ﻟﻤ‬TÊ‫﴾ وﻟ‬١٠ü ﴿Ä‫﴾ و ﻟﺴﺒﻘ ۡﻮن ﻟﺴﺒﻘ ۡﻮن‬Q ٩﴿ ‫ﻤﺔ‬r‫ ﻣﺎ ۡﺻ ٰﺤﺐ ﻟﻤﺸـ‬ÄË‫ﻤﺔ‬r‫ﻟﻤﺸـ‬
ۡ ۡ ٰ ۡ ٰ
‫﴾ ﻳﻄ ۡﻮف ﻋﻠ ۡﻴﻬ ۡﻢ وﻟﺪ ٌن ﻣﺨﻠﺪ ۡون‬١٦﴿ VP‫ ﻋﻠ ۡﻴﻬﺎ ﻣﺘﻘﺒﻠ‬VP‫ـ‬ù ‫﴾ ﻣﺘﻜ‬١٥ۙ ﴿ ‫ ٍر ﻣ ۡﻮﺿ ۡﻮﻧ ٍﺔ‬Dw 8ٰx‫﴾ ﻋ‬١٤Q ﴿ ‫ ۡﻳﻦ‬D¥‫﴾ و ﻗﻠ ۡﻴ ٌﻞ ﻣﻦ ﻵۡﻹ‬١٣ۙ ﴿
ۡ ۡ ۡ ۡ ۡ ۡ
Oٍ P‫﴾ و ﻟ ۡﺤﻢ ﻃ‬٢٠ۙ ﴿ ‫ ۡون‬OP‫﴾ و ﻓﺎ•ﻬ ٍﺔ ﻣﻤﺎ ﻳﺘﺨ‬١٩ۙ ﴿ ‫ﻓ ۡﻮن‬²â‫﴾ ﻵﻹ ﻳﺼﺪﻋ ۡﻮن ﻋﻨﻬﺎ و ﻵﻹ ﻳ‬١٨ۙ ﴿ Vٍ P‫ﺎ ٍس ﻣ ۡﻦ ﻣﻌ‬v ‫ و‬ÄË‫﴾ ﺑﺎ•ﻮ ٍب و ﺑﺎر ۡﻳﻖ‬١٧ۙ ﴿
ۡ ًۢ ۡ ۡ ۡ ۡ
‫﴾ ﻵﻹ ﻳ ۡﺴﻤﻌ ۡﻮن ﻓ ۡﻴﻬﺎ ﻟﻐ ًﻮ و ﻵﻹ‬٢٤﴿ ‫ﺎﻧ ۡﻮ • ۡﻌﻤﻠ ۡﻮن‬v ‫آء ﺑﻤﺎ‬ ‫﴾ ﺟﺰ‬٢٣ۚ ﴿ ‫ ﻟﻤﻜﻨ ۡﻮن‬r‫ﺎ ۡﻣﺜﺎل ﻟﻠ ۡﺆﻟﻮ‬v ﴾٢٢ۙ ﴿ Vٌ P‫﴾ و ﺣ ۡﻮ ٌر ﻋ‬٢١Q ﴿ ‫ﻣﻤﺎ ﻳﺸﺘﻬ ۡﻮن‬
ۡ ۡ ۡ ۡ ۡ ۤ ۡ ۡ ۡ
‫﴾ و ﻃﻠ ٍﺢ ﻣﻨﻀ ۡﻮ ٍد‬٢٨ۙ ﴿ ‫ ﺳ ۡﺪ ٍر ﻣﺨﻀ ۡﻮ ٍد‬8ۡ 9 ﴾٢٧Q ﴿ VP‫ ﻣﺎ ۡﺻ ٰﺤﺐ ﻟﻴﻤ‬ÄËVP‫﴾ و ۡﺻ ٰﺤﺐ ﻟﻴﻤ‬٢٦﴿ ‫﴾ ﻵﻹ ﻗ ۡﻴﻶًﻹ ﺳ ٰﻠ ًﻤﺎ ﺳ ٰﻠ ًﻤﺎ‬٢٥ۙ ﴿ ‫ﺗﺎﺛ ۡﻴ ًﻤﺎ‬
ۡ ۡ
﴾٣٤Q ﴿ ‫ ٍش ﻣ ۡﺮﻓ ۡﻮﻋ ٍﺔ‬D° ‫﴾ و‬٣٣ۙ ﴿ ‫﴾ ﻵﻹ ﻣﻘﻄﻮۡﻋ ٍﺔ و ﻵﻹ ﻣ ۡﻤﻨ ۡﻮﻋ ٍﺔ‬٣٢ۙ ﴿ ‫ ٍة‬OP‫﴾ و ﻓﺎ•ﻬ ٍﺔ ﻛﺜ‬٣١ۙ ﴿ ‫﴾ و ﻣﺂ ٍء ﻣ ۡﺴﻜ ۡﻮ ٍب‬٣٠ۙ ﴿ ‫﴾ و ﻇ ٍﻞ ﻣ ۡﻤﺪ ۡو ٍد‬٢٩ۙ ﴿
ٌ ۡ ٌ ۡ ۡ ۡ
‫﴾ و ﺛﻠﺔ‬٣٩ۙ ﴿ VP‫﴾ ﺛﻠﺔ ﻣﻦ ﻵۡﻹوﻟ‬٣٨Q ﴿ VP‫﴾ ﻵﻹ ۡﺻ ٰﺤﺐ ﻟﻴﻤ‬٣٧ۙ ﴿ ‫ ًﺑﺎ ﺗﺮ ًﺑﺎ‬D› ﴾٣٦ۙ ﴿ ‫﴾ ﻓﺠﻌﻠﻨﻬﻦ ۡﺑ– ًﺎر‬٣٥ۙ ﴿ ‫ﺂء‬
ٰۡ ً ‫ﻧﺎ ۤ ﻧۡﺸﺎۡ ٰﻧﻬﻦ ﻧۡﺸ‬
ۤ ٰ
‫﴾ ﻵﻹ ﺑﺎر ٍد و‬٤٣ۙ ﴿ ‫﴾ و ﻇ ٍﻞ ﻣ ۡﻦ ﻳ ۡﺤﻤ ۡﻮ ٍم‬٤٢ۙ ﴿ ‫ ﺳﻤ ۡﻮ ٍم و ﺣﻤ ۡﻴ ٍﻢ‬8ۡ 9 ﴾٤١Q ﴿ ‫ ﻣﺎ ۡﺻ ٰﺤﺐ ﻟﺸﻤﺎل‬ÄË‫﴾ و ۡﺻ ٰﺤﺐ ﻟﺸﻤﺎل‬٤٠Q ﴿ ‫ ۡﻳﻦ‬D¥‫ﻣﻦ ﻵۡﻹ‬
ۡ ۡ ۡ ۡ ۡ ٰ
‫ﺬ ﻣ ۡﺘﻨﺎ و‬£ ÄË‫ﺎﻧ ۡﻮ •ﻘ ۡﻮﻟ ۡﻮن‬v ‫﴾ و‬٤٦ۚ ﴿ ‫ ﻟﺤﻨﺚ ﻟﻌﻈ ۡﻴﻢ‬8x‫ ۡون ﻋ‬Dd‫ﺎﻧ ۡﻮ ﻳ‬v ‫﴾ و‬ô٤٥﴿ÄVP‫ﻓ‬Oš‫ﺎﻧ ۡﻮ ﻗ ۡﺒﻞ ذﻟﻚ ﻣ‬v ‫﴾ ﻧﻬ ۡﻢ‬٤٤﴿ ‫ ۡﻳ ٍﻢ‬D— ‫ﻵﻹ‬
ٰ ۡ
‫ ﻣ ۡﻴﻘﺎت‬8ٰ_ ÄË‫﴾ ﻟﻤ ۡﺠﻤ ۡﻮﻋ ۡﻮن‬٤٩ۙ ﴿ ‫ ۡﻳﻦ‬D¥‫ و ﻵۡﻹ‬VP‫﴾ ﻗ ۡﻞ ن ﻵۡﻹوﻟ‬٤٨﴿ ‫﴾ و ٰ ﺑﺂؤﻧﺎ ﻵۡﻹوﻟ ۡﻮن‬٤٧ۙ ﴿ ‫ﺎﻣﺎ ء ﻧﺎ ﻟﻤ ۡﺒﻌ ۡﻮﺛ ۡﻮن‬ ً ‫ﻛﻨﺎ ﺗﺮ ًﺑﺎ و ﻋﻈ‬
ۡ ۡ ٰ ۡ
﴾٥٣ۚ ﴿ ‫ ۡﻮن ﻣﻨﻬﺎ ﻟﺒﻄ ۡﻮن‬r‫﴾ ﻓﻤﺎﻟـ‬٥٢ۙ ﴿ ‫ﻠ ۡﻮن ﻣ ۡﻦ ﺷﺠ ٍﺮ ﻣ ۡﻦ زﻗ ۡﻮ ٍم‬v‫﴾ ﻵﻹ‬٥١ۙ ﴿ ‫﴾ ﺛﻢ ﻧﻜ ۡﻢ ﻳﻬﺎ ﻟﻀﺂﻟﻮۡن ﻟﻤﻜﺬﺑ ۡﻮن‬٥٠﴿ ‫ﻳ ۡﻮ ٍم ﻣ ۡﻌﻠ ۡﻮ ٍم‬
ۡ ٰ ۡ ٰ
﴾٥٦Q ﴿ ‫﴾ ٰﻫﺬ ﻧﺰﻟﻬ ۡﻢ ﻳ ۡﻮم ﻟﺪ ۡﻳﻦ‬٥٥Q ﴿ ‫ب ﻟﻬ ۡﻴﻢ‬Dۡ u ‫ﺑ ۡﻮن‬D§‫﴾ ﻓ‬٥٤ۚ ﴿ ‫ﺑ ۡﻮن ﻋﻠ ۡﻴﻪ ﻣﻦ ﻟﺤﻤ ۡﻴﻢ‬D§‫ﻓ‬
Remember when that which is to happen shall happen. There is no semblance of
falsity in its happening. It is one which elevates and one which relegates; when the
earth will be totally rattled, and the mountains while being crushed to pieces will
become dispersed dust. And you shall be divided into three groups. (1-7)
One group shall be of the companions of the right hand; so what can be spoken of the
companions of the right hand! Another group shall be of the companions of the left
hand; so what shall happen to the companions of the left hand! As for the foremost, they
shall be the foremost. They shall be the favoured ones in gardens of delight: most
among them will be from the early generations but only a few from the later ones. They
shall recline on jewelled couches face to face. Immortal youths shall wait on them with
bowls and ewers and cups of purest wine that will neither cause headaches nor take
away their sanity; and fruits of their own choice and flesh of the birds they relish. And
for them shall be large-eyed houris like protected pearls: a reward for their deeds. There
they shall hear no absurd talk, no sinful speech. Only greetings and congratulations
everywhere. (8-26)
And as for the companions of the right hand – what can be spoken of the companions
of the right hand! among thornless lote-trees and clusters of bananas and vast shades;
amidst gushing waters and abundant fruits, never-ending, unforbidden; and bedding
raised high. And for them shall be wives whom We would have created in a unique
manner; thus We shall make them remain virgins, enchanting and of the same age.
These favours shall be for the companions of the right hand. Among them will be many
from later generations and also many from the early ones. (27-40)
As for the companions of the left hand! What a fate shall befall them! They shall be
amidst scorching winds and seething water and in the shade of smoke which will
neither be cool nor with any other benefit. Before this, they lived in comfort and
persisted in the greatest sin and would say: “Would that when we die and turn to dust
and bones, shall we be raised to life again? And our forefathers, too?” (41-48)
Tell them: “Those of old and those of the present age shall all be brought together
till the prescribed time of an appointed day. Then you people! O those who have been
led astray and who have denied the truth! You shall eat from the tree of zaqqūm and
fill your bellies with it. Then upon this you shall drink scalding water like a thirsty
camel. This shall be their first feast on the Day of Reckoning.” (49-56)
Explanation
ٌ ۡ ۡ
1
﴾ۘ ٢﴿ ‫ﺎذﺑﺔ‬v ‫﴾ ﻟ ۡﻴﺲ ﻟﻮﻗﻌﺘﻬﺎ‬١ۙ ﴿ ‫ذ وﻗﻌﺖ ﻟﻮ ﻗﻌﺔ‬
ۡ
The word ‫ ﻟﻮ ﻗﻌﺔ‬refers to the Day of Judgement. Alluding to it by this word
1. Remember when that which is to happen shall happen. There is no semblance of falsity in its
happening.
Verses: 75-96
expresses its certainty. The arguments which substantiate the advent of this Day have
been mentioned in detail in the previous sūrahs of this group. Moreover, the doubts
and questions raised by the disbelievers regarding the possibility and happening of this
Day have also been answered one by one. It is now said that these people should
remember that when that which is to happen shall happen in spite of their doubts and
objections, and that they shall not be able to run away from it in any way.
ٌ ٌ ۡ ٌ ٌ
The word ‫ﺎذﺑﺔ‬v in ‫ﺎذﺑﺔ‬v ‫ ﻟ ۡﻴﺲ ﻟﻮﻗﻌﺘﻬﺎ‬is a verbal noun like ‫ ﻋﺎﻗﺒﺔ‬and ‫ﻋﺎﻓﻴﺔ‬. It means that there
is absolutely no doubt in its happening. If they suspiciously think that they are being
falsely threatened about a catastrophe, let it be known to them that there is not a bit of
falsehood in it. It is a certain event which they are bound to face; so if they want to meet
a congenial fate, they must get ready to face it.
ٌ ٌ
2
﴾٣ۙ ﴿ ‫ﺧﺎﻓﻀﺔ ر ﻓﻌﺔ‬
The implication of the verse is that these people should not remain under the
misconception that the high position which they have today will always remain with
them and those whom they are considering to be lowly and underprivileged will
always remain so. The fact of the matter is that when that which is to happen comes,
these heavens and the earth will appear with new laws. The standards of respect and
honour will totally change. On that day, the believers will be blessed with all honour
and status. People who have with them the investment and capital of faith will be
elevated, and those who are deprived of this treasure will be deprived and humiliated.
Here this fate is stated in a very succinct way. Coming up in verse seven is the detail
of this elevation and relegation. It will become evident from it the standard according
to which this will take place.
ً ً ‫﴾ ﻓ–ﺎﻧ ۡﺖ ﻫﺒ‬٥ۙ ﴿ ‫﴾ و ﺑﺴﺖ ﻟۡﺠﺒﺎل ﺑ ًﺴﺎ‬٤ۙ ﴿ ‫ذ رﺟﺖ ﻵۡﻹ ۡرض ر ًﺟﺎ‬
3
﴾٦ۙ ﴿ ‫ﻨﺒﺜﺎ‬È ‫ﺂء ﻣ‬
These verses portray the Day of Judgement: on that day, the earth shall be jolted and
shaken, and the towering mountains which these naïve people regard to be eternal and
unshakable will disperse like dust. It is evident from this that all the high structures in
this earth will be levelled to the ground. Such an earthquake will ensue that it will
cause the earth to severely shake and tremble and raze to the ground all the structures,
edifices and castles on it. So much so, these gigantic mountains will become dust that
will fly about. This subject is mentioned in Sūrah al-Ḥāqqah thus:
ۡ ً ً ۡ
(١٥-١٤ :٦٩) .‫ ٍﺬ وﻗﻌﺖ ﻟﻮ ﻗﻌﺔ‬T‫ﻓﻴ ۡﻮﻣ‬.‫و ﺣﻤﻠﺖ ﻵۡﻹ ۡرض و ﻟﺠﺒﺎل ﻓﺪ•ﺘﺎ دﻛﺔ و ﺣﺪة‬
2. It is one which elevates and one which relegates.
3. When the earth will be totally rattled, and the mountains while being crushed to pieces
will become dispersed dust.
And the earth and the mountains shall be shattered to pieces with one crash. So on
that day will happen which is to happen. (69:14-15)
ٰ ۡ ۡ ۤ ۡ ۡ ۡ ۤ ۡ ً ۡ ۡ
‫﴾ و ﻟﺴﺒﻘ ۡﻮن‬Q ٩﴿‫ﻤﺔ‬r‫ ﻣﺎ ۡﺻ ٰﺤﺐ ﻟﻤﺸـ‬ÄË‫ﻤﺔ‬r‫﴾ و ۡﺻ ٰﺤﺐ ﻟﻤﺸـ‬Q ٨﴿‫ ﻣﺎ ۡﺻ ٰﺤﺐ ﻟﻤ ۡﻴﻤﻨﺔ‬ÄË‫﴾ ﻓﺎ ۡﺻ ٰﺤﺐ ﻟﻤ ۡﻴﻤﻨﺔ‬Q ٧﴿‫و ﻛﻨﺘ ۡﻢ زو ًﺟﺎ ﺛ ٰﻠﺜﺔ‬
ٰ
4
﴾١٠ü ﴿Ä‫ﻟﺴﺒﻘ ۡﻮن‬
Mentioned in this verse are the details of the elevation and relegation referred to in
verse three: on that day, mankind will be divided into three groups. One group will be
of the companions of the right hand, another of the companions of the left hand and the
third of people who were the foremost (sābiqūn).
The Qur’ān itself has clarified that by the companions of the right hand, those
people are implied who will receive their account inۡ their right hands. Thus it is
ۡ ٰ ٰ
mentioned in Sūrah al-Ḥāqqah: ‫ۡ ﻣ ٰﻠ ٍﻖ‬8ž ‫ ﻇﻨﻨﺖ‬8ۡ ž .‫ء ۡو ﻛﺘﺒﻴ ۡﻪ‬D‹ ‫ ﻛﺘﺒ "ﻪ ﺑﻴﻤ ۡﻴﻨ ٖﻪ ® ﻓﻴﻘ ۡﻮل ﻫﺂؤم‬8ý‫ﻓﺎﻣﺎ ﻣ ۡﻦ ۡو‬
(٢٠-١٩:٦٩) ‫( ﺣﺴﺎﺑﻴ ۡﻪ‬Then he who is given his account in his right hand will say: “Read
my account. I always thought that I shall have to face my reckoning.”(6919-20))
The companions of the left hand refer to people whose accounts will be handed over
to them in their left hands. In Sūrah al-Ḥāqqah, they are mentioned in the following
words:
ۤ ۡ
‫ﻣﺎ‬.‫ﺎﻧﺖ ﻟﻘﺎﺿﻴﺔ‬v ‫ ٰﻳﻠ ۡﻴﺘﻬﺎ‬.‫و ﻟ ۡﻢ ۡدر ﻣﺎ ﺣﺴﺎﺑﻴ ۡﻪ‬.‫ ﻓﻴﻘ ۡﻮل ٰﻳﻠ ۡﻴﺘ¨ ۡ` ﻟ ۡﻢ ۡوت ﻛ ٰﺘﺒﻴ ۡﻪ‬ÄË‫ﺎﻟﻪ‬ ٰ
ٖ ‫ ﻛﺘﺒ "ﻪ ﺑﺸﻤ‬8ý‫و ﻣﺎ ﻣ ۡﻦ ۡو‬
ۡ ٰۡ
(٢٩-٢٥:٦٩) .‫ﻫﻠﻚ ﻋ¨ ۡ` ﺳﻠ ٰﻄﻨﻴ ۡﻪ‬.‫ﻏ¨` ﻋ¨ ۡ` ﻣﺎﻟﻴ ۡﻪ‬
And he who is given his record in his left hand will say: “Would that I were not
given my record or I were not aware of my account. Would that death were final.
Of what use has been my wealth to me? I am robbed of all my authority.” (69:25-
29))
The word “the foremost” (sābiqūn) refers to people who were foremost in accepting
the calls of the true religion and were blessed with the opportunity of serving it
through their persons and wealth when there were few to serve it and mustering
courage to help it was like putting oneself into danger. Consequently, in Sūrah al-
ۡ
Ḥadīd, which is ٰ the counterpart
ً ۡ ٰ ۡ of this ۡ sūrah, this reality is discussed thus: ‫ﻵﻹ ﻳ ۡﺴﺘﻮ ۡي ﻣﻨ ۡﻜ ۡﻢ‬
ٰۡ ۡ ً ٰ ۡ ۡ
(١٠:٥٧) .`¨‫ﻶﻹ وﻋﺪ ﷲ*) ﻟﺤﺴ‬v ‫ و‬j ‫ﻌﺪ و ﻗﺘﻠﻮ‬€ ‫ﻦ‬È ‫ﻔﻘ ۡﻮ ﻣ‬o ‫ﻚ ۡﻋﻈﻢ درﺟﺔ ﻣﻦ ﻟﺬ ۡﻳﻦ‬TÊ‫ وﻟ‬j ‫ﻔﻖ ﻣ ۡﻦ ﻗ ۡﺒﻞ ﻟﻔﺘﺢ و ﻗﺘﻞ‬o ‫( ﻣ ۡﻦ‬And
those of you who will spend and wage war before the conquest of Makkah, and those
who will spend and wage war afterwards will not be equal. These people will have a
4. And you shall be divided into three groups. One group shall be of the companions of the
right hand; so what can be spoken of the companions of the right hand! Another group shall be
of the companions of the left hand; so what shall happen to the companions of the left hand! As
for the foremost, they shall be the foremost.
Verses: 75-96
greater status than those who spend and wage war afterwards. Yet God has promised
each a good reward. (57:10)) ۤ
ۡ
The interrogative found in ‫ ﻣﺎ ۡﺻ ٰﺤﺐ ﻟﻤ ۡﻴﻤﻨﺔ‬can express majesty and grandeur and can
also express hate and disgust. Here is it used in the former connotation. The
implication is that one cannot even begin to imagine the majesty and grandeur, eternal
bliss and affluence and well-being of the companions of the right hand; how can one
describe them and who can assess their extent? This style is adopted when the
situation is such that the words of the incident portrayed are beyond words and
imagination. There are many examples of this in the Qur’ān. In our language too, this
style is common. ۡ ۡ
This same style found in ‫ﻤﺔ‬r‫ و ۡﺻ ٰﺤﺐ ﻟﻤﺸـ‬is to express the opposite: hate and disgust. In
other words, just as one cannot imagine the good fortune of the companions of the right
hand, in a similar way, one cannot imagine the misfortune, humiliation and evil fate of
the companions of the left hand; words are powerless to portray this. Only they will
know who will face this situation.
ٰ ٰ ٰ
In ‫ و ﻟﺴﺒﻘ ۡﻮن ﻟﺴﺒﻘ ۡﻮن‬the second ‫ ﻟﺴﺒﻘ ۡﻮن‬is in the place of the enunciative (khabar) and
the brevity found in it has great eloquence in it. The implication is that one cannot
ٰ
imagine or describe the exalted position of the ‫( ﻟﺴﺒﻘ ۡﻮن‬the foremost); they are in fact
ٰ
the ‫( ﻟﺴﺒﻘ ۡﻮن‬the foremost); when they are the foremost, who can reach their status?
They shall necessarily reach the pinnacle of human attributes and who can imagine
this pinnacle in this world?
It is evident from these details that the view of those who think that these terms
signify the arrangement of people who will stand before God is not correct. In the first
place, in the assembly of God, the concept of right and left, front and back is a
meaningless one. Even if this concept is accepted, then it is an acknowledged fact that
the companions of the left hand will have no place in this gathering neither on the left
nor at the back; their abode in fact shall be Hell as is evident from the succeeding
verses of this sūrah and from other places of the Qur’ān.
The second thing which is evident is that the companions of the right hand do not
refer to common Muslims, as understood by some people; they refer to people whose
accounts will be handed over in their right hands to honour them, and they will be
very happy and joyous on their achievements. There also exist among common
Muslims people about whom one would have to be too generous to think that their
accounts will be handed over to
ٰ ۡ them in their right hands and will be worthy of gleefully
exclaiming: (١٩:٦٩). ‫ء ۡو ﻛﺘﺒﻴ ۡﻪ‬D‹ ‫( ﻫﺂؤم‬read my account, (69:19)). As far as the question
is concerned as to what the difference between the companions of the right hand and
the foremost (sābiqūn) is, I have already alluded to it earlier and more explanation is
coming up.
ٰ ۡ ٌ ٰ ۡ
5
﴾١٤Q ﴿ ‫ ۡﻳﻦ‬D¥‫﴾ و ﻗﻠ ۡﻴ ٌﻞ ﻣﻦ ﻵۡﻹ‬١٣ۙ ﴿ VP‫﴾ ﺛﻠﺔ ﻣﻦ ﻵۡﻹوﻟ‬١٢﴿ ‫ ﺟﻨﺖ ﻟﻨﻌ ۡﻴﻢ‬8ۡ 9 ﴾١١ۚ ﴿ ‫ ﺑ ۡﻮن‬Ü‫ﻚ ﻟﻤ‬TÊ‫وﻟ‬
Since it was these sābiqūn who were the leaders and pioneers of the caravan, their
reward is mentioned the foremost: they ٰ shall be nearest to God; however, they shall
reside in the Paradise of favours (‫ )ﺟﻨﺖ ﻟﻨﻌ ۡﻴﻢ‬which has no concept of any court of God
in it. It is evident from this that there will be Paradises for the sābiqūn in accordance
with their various grades and positions where they will reside. Some more details of
their Paradise are coming up in the succeeding verses.
ٰۡ ۡ ۡ ٌ
The verses ﴾١٤Q ﴿ ‫ ۡﻳﻦ‬D¥‫﴾ و ﻗﻠ ۡﻴ ٌﻞ ﻣﻦ ﻵﻹ‬١٣ۙ ﴿ VP‫ ﺛﻠﺔ ﻣﻦ ﻵﻹوﻟ‬tell us about the fortunate who will be
counted among the sābiqūn: most of them will be from the earlier generations and a
ٌ
few from the later ones. The word ‫ ﺛﻠﺔ‬means “group” or “party”; however, since the
word ‫( ﻗﻠ ۡﻴ ٌﻞ‬less) is used in contrast to it, it should be construed to mean a large group.
ۡ
The words VP‫ وﻟ‬and ‫ ۡﻳﻦ‬D¥ ٰ refer to the early and later part of this ummah.
Earlier, I have alluded to a verse of Sūrah al-Ḥadīd evident from which is that the
status before God of those who spent in the way of God and waged jihād for this
cause will be greater than those who were fortunate enough to be able to do after the
conquest – though befitting is the reward of God for both. In other words, though the
later generations in their collective capacity will not be able to reach the same status
as the earlier ones yet the way to enter the ranks of companions of the right hand is
open for them if they are sincere and practicing.
ۡ ۡ ٌ
The words VP‫ ﺛﻠﺔ ﻣﻦ ﻵﻹوﻟ‬also show that not all the earlier generations will end up
among the muqarrabīn (favoured ones of God); only their majority will be able to do
so. The reason for this is that this rank does not relate only to any specific period; the
real factor in it is the personality traits and deeds. It is possible that a person may be the
foremost in embracing faith, however, he is not able to win the rank of the muqarrabīn
on the basis of his courage, sacrifices and strength of faith.
ٰۡ
Similarly, the words ‫ ۡﻳﻦ‬D¥‫ و ﻗﻠ ۡﻴ ٌﻞ ﻣﻦ ﻵﻹ‬show that there will be people among the later
generations who will be fortunate enough to be able to secure a place among the
sābiqūn. Obviously, these will be people who would adhere to the truth even in times
of trial and continue to call people towards the truth and however adverse the
circumstances may be and however few they may be, they will never lose strength.
Such a group of people will continue to grace this ummah in every period of time, as is
evident from some Ḥadīth narratives. Though these people will be among the later
period, yet they will be the foremost as far as their services are concerned. The Prophet
Jesus (sws) has alluded to this reality in the following words: “Many of those who
come later will be in front.”
Here it may be kept in mind that though these verses relate to this ummah; however,
5. They shall be the favoured ones in gardens of delight: most among them will be from the
early generations but only a few from the later ones.
Verses: 75-96
in principle they can be applied to the followers of every prophet and messenger.
ٰ ۡ ۡ
this is stated as a general principle thus: ‫ﺛﻢ ۡورﺛﻨﺎ ﻟﻜﺘﺐ ﻟﺬ ۡﻳﻦ‬
ٰ ٰ ۡ ٰ ۡ ۡ ٌۢ ۡ ۡ
Consequently, at another place
(٣٢:٣٥) .OP‫ ذﻟﻚ ﻫﻮ ﻟﻔﻀﻞ ﻟﻜﺒ‬j )*‫ت ﺑﺎذن ﷲ‬OP‫ و ﻣﻨﻬﻢ ﺳﺎﺑﻖ ﺑﺎﻟﺨ‬l ‫ و ﻣﻨﻬ ۡﻢ ﻣﻘﺘﺼ ٌﺪ‬l ‫ﺎﻟﻢ ﻟﻨﻔﺴ ٖﻪ‬
ٌ ‫ ﻓﻤﻨﻬ ۡﻢ ﻇ‬l ‫ۡﺻﻄﻔ ۡﻴﻨﺎ ﻣ ۡﻦ ﻋﺒﺎدﻧﺎ‬
(We then bestowed the Book on those of Our servants whom We have chosen. Some
sin against their souls, some follow a middle course, and some, by God’s leave, vie
with each other in charitable works: this is the supreme virtue. (35:32))
A deliberation on the words of this verse will show that only the words are different:
it too mentions the same three groups which are referred to in this very sūrah: the
companions of the right hand, the companions of the left hand and the sābiqūn.
ۡ ۡ ۡ ۡ ٰ ۡ
‫ﺎ ٍس ﻣ ۡﻦ‬v ‫ و‬ÄË‫﴾ ﺑﺎ•ﻮ ٍب و ﺑﺎر ۡﻳﻖ‬١٧ۙ ﴿ ‫﴾ ﻳﻄ ۡﻮف ﻋﻠ ۡﻴﻬ ۡﻢ وﻟﺪ ٌن ﻣﺨﻠﺪ ۡون‬١٦﴿ VP‫ ﻋﻠ ۡﻴﻬﺎ ﻣﺘﻘﺒﻠ‬VP‫ـ‬ù ‫﴾ ﻣﺘﻜ‬١٥ۙ ﴿ ‫ ٍر ﻣ ۡﻮﺿ ۡﻮﻧ ٍﺔ‬Dw 8ٰx‫ﻋ‬
ۡ ۡ ۡ ۡ ۡ ۡ
﴾٢٢ۙ ﴿ Vٌ P‫﴾ و ﺣ ۡﻮ ٌر ﻋ‬٢١Q ﴿ ‫ ﻣﻤﺎ ﻳﺸﺘﻬ ۡﻮن‬Oٍ P‫﴾ و ﻟ ۡﺤﻢ ﻃ‬٢٠ۙ ﴿ ‫ ۡون‬OP‫﴾ و ﻓﺎ•ﻬ ٍﺔ ﻣﻤﺎ ﻳﺘﺨ‬١٩ۙ ﴿ ‫ﻓ ۡﻮن‬²â‫﴾ ﻵﻹ ﻳﺼﺪﻋ ۡﻮن ﻋﻨﻬﺎ و ﻵﻹ ﻳ‬١٨ۙ ﴿ Vٍ P‫ﻣﻌ‬
ۡ ۡ
6
﴾٢٣ۚ ﴿ ‫ ﻟﻤﻜﻨ ۡﻮن‬r‫ﺎ ۡﻣﺜﺎل ﻟﻠ ۡﺆﻟﻮ‬v
These are the details of the Paradise of the muqarrabīn. First, their sitting place and
the manner of their reclining in it is portrayed: they will sit on jewelled and gold
plated thrones facing one another. Some people have interpreted the word ‫ ﻣ ۡﻮﺿ ۡﻮﻧ ٍﺔ‬in a
different sense. However, in my opinion, its true meaning is “jeweled.”. The ancient
kings of Persia would grace their thrones which were gold plated and decked with
various jewels like pearls and other expensive stones.
ۡ
The word VP‫ـ‬ù ‫ ﻣﺘﻜ‬automatically encompasses the meaning of “cushions” because
cushions on thrones are necessary to recline against, and since ancient times these
were the essential supplements to the royal throne.
Sitting while facing one another indicates that their hearts will not have any envy,
spite or ill-feeling for one another. People whose hearts have malice for one another
sit facing away from each other. The Qur’ān, however, at other places, has specified
that the hearts of the dwellers of Paradise will be absolutely free from spite and
jealousy. For this reason, they will sit face to face the way sincere and affectionate
relatives and friends do so.
Consider next the following verses:
ۡ ۡ ۡ ۡ ۡ ۡ
‫﴾ و‬١٩ۙ ﴿ ‫ﻓ ۡﻮن‬²â‫﴾ ﻵﻹ ﻳﺼﺪﻋ ۡﻮن ﻋﻨﻬﺎ و ﻵﻹ ﻳ‬١٨ۙ ﴿ Vٍ P‫ﺎ ٍس ﻣ ۡﻦ ﻣﻌ‬v ‫ و‬ÄË‫﴾ ﺑﺎ•ﻮ ٍب و ﺑﺎر ۡﻳﻖ‬١٧ۙ ﴿ ‫ﻳﻄ ۡﻮف ﻋﻠ ۡﻴﻬ ۡﻢ وﻟﺪ ٌن ﻣﺨﻠﺪ ۡون‬
ۡ ۡ
﴾٢١Q ﴿ ‫ ﻣﻤﺎ ﻳﺸﺘﻬ ۡﻮن‬Oٍ P‫﴾ و ﻟ ۡﺤﻢ ﻃ‬٢٠ۙ ﴿ ‫ ۡون‬OP‫ﻓﺎ•ﻬ ٍﺔ ﻣﻤﺎ ﻳﺘﺨ‬
They refer to the items which will be presented to satisfy their taste-buds: vigilant
6. They shall recline on jewelled couches face to face. Immortal youths shall wait on them
with bowls and ewers and cups of purest wine that will neither cause headaches nor take away
their sanity; and fruits of their own choice and flesh of the birds they relish. And for them shall
be large-eyed houris like protected pearls:
youths will constantly wait upon them with ewers and cups of the purest wine.
The word ‫ ﻣﺨﻠﺪ ۡون‬shows that these youths will forever remain of the same age. They
will be eternal waiters. To serve gatherings, youth of a certain age are regarded to be
the most appropriate, well-mannered, enthusiastic and alert. For this reason, the
Almighty will always keep them of the same age. Since an attendant who is aware of
the temperament of his master can serve him best, for this reason, the youth deputed to
people will always remain with them to serve them. Some people are of the opinion
that the children of the disbelievers who die in their youth will be put to this service of
the dwellers of Paradise by the Almighty. Though there is nothing in the Qur’ān which
points to this, yet there is nothing which is against this either. This is because there is
no reason for the children of the disbelievers to go to Hell. Also, it is not essential that
they are put to this service only. Vast is God’s Paradise and He is very gracious. He
can even grant them ْ a place in Paradise because of their innocence.
The word ‫ •ﻮ ٌب‬is the plural of ‫ﻛ ْﻮ ٌب‬. ‫ ﻛ ْﻮ ٌب‬and cup are the same. The word ‫ ﺑﺎرﻳۡﻖ‬is the
ٌ
plural of ‫ ْﺑﺮﻳْﻖ‬which appears to be an arabacized version of the Persian word ‫آب رﻳﺰ‬. It is
an established ْ fact that the Arabs have borrowed many cultural words from non-Arabs.
ٌ
The word ‫ﺄس‬v is used both for the content and the container ie. wine and wine-cups.
ۡ
The word Vٍ P‫ ﻣﻌ‬has also been used for pure water and fountain of pure water in the
Qur’ān and also for ۡ the ۡfountain of pure wine. Here, it is used in this last meaning.
The words ‫ﻓ ۡﻮن‬²â‫ ﻵﻹ ﻳﺼﺪﻋ ۡﻮن ﻋﻨﻬﺎ و ﻵﻹ ﻳ‬say that the wine will be such that its real benefit of
giving bliss and delight will be there, yet it will be devoid of all harmful effects which
plague the wines of this world. The wine of this world inflicts a person with inebriation,
headaches and tiredness; however, the wine of Paradise will be free from these evil
effects. The greatest evil of this world’s wine is that it causes a person to lose his senses
– which are the greatest asset of a person. A moment of deprivation of the senses can
lead him to several severe hazards. The wine of Paradise will not be afflicted with this
poison. The expression ‫ ﻧﺰف ﻟﺠﺐ‬means ‫( ذﻫﺐ ﻋﻘﻠﻪ‬aۡ person lost his senses).
ۡ
Together with wine, the verses (٢٢-٢١) ‫ ﻣﻤﺎ ﻳﺸﺘﻬ ۡﻮن‬Oٍ P‫و ﻟ ۡﺤﻢ ﻃ‬.‫ ۡون‬OP‫ و ﻓﺎ•ﻬ ٍﺔ ﻣﻤﺎ ﻳﺘﺨ‬mention other
delicacies which will be present to please their taste buds. The young waiters will
present to them fruits of their choice and meat of the birds they relish. Among edibles,
these are the two things mentioned at the top. It is as if their ۡ mention was enough to
mention all others. The qualifying words ‫ ۡون‬OP‫ ﻳﺘﺨ‬and ‫ ﻳﺸﺘﻬ ۡﻮن‬show that the choice and
selection of each person will be given full consideration. They will be presented fruits
they will choose and the meat of those birds will be given to them which they desire.
All the luxuries and indulgence of life is incomplete without one’s wife who the
Almighty has made a means of comfort and assurance for a person. Just as a person
needs such a partner and feels lonely without her, similarly, in Paradise too without
her, all its luxury is incomplete. Thus, the Almighty will bless him with large-eyed
houris who would be pure and untouched like hidden pearls. These two features of
theirs encompass all the outer and inner aspects of their beauty.
Verses: 75-96
ًۢ
7
﴾٢٤﴿ ‫ﺎﻧ ۡﻮ • ۡﻌﻤﻠ ۡﻮن‬v ‫آء ﺑﻤﺎ‬ ‫ﺟﺰ‬
This is the real success achieved by the self-less muqarrabīn. The verse says that
whatever they will be given, they will be given in return for their deeds. They will be
entitled to it and the gracious Lord will definitely give them what they earned. Here
one needs to keep in consideration one aspect of human nature: the value of a thing
which a person has earned as a right is much greater than what he may get
accidentally even if the latter is greater in amount.
ۡ ۡ
8
﴾٢٦﴿ ‫﴾ ﻵﻹ ﻗ ۡﻴﻶًﻹ ﺳ ٰﻠ ًﻤﺎ ﺳ ٰﻠ ًﻤﺎ‬٢٥ۙ ﴿ ‫ﻵﻹ ﻳ ۡﺴﻤﻌ ۡﻮن ﻓ ۡﻴﻬﺎ ﻟﻐ ًﻮ و ﻵﻹ ﺗﺎﺛ ۡﻴ ًﻤﺎ‬
These verses point at the pure and unadulterated bliss and ecstasy of the
muqarrabīn: whatever nonsensical and frivolous talks of their enemies and criticizers
they had to listen to ended with the previous world and so did the harms and losses
they had to bear. In Paradise, they will neither hear any nonsensical talk nor any sinful
conversation. Peace and mercy will embrace them from all sides. This will be from
God, the angels and from their own companions as well. Morning and evening, they
will be engulfed in these cries.
ۡ ۡ ۤ ۡ ۡ ٰ ۡ
9
﴾٢٧Q ﴿ VP‫ ﻣﺎ ۡﺻ ٰﺤﺐ ﻟﻴﻤ‬Ä
Ë VP‫و ﺻﺤﺐ ﻟﻴﻤ‬
From here begins the description of the Paradise given to the companions of the
right hand. Earlier, they were referred to by the words aṣḥāb al-maymanah which
shows that the expression aṣḥāb al-yamīn and aṣḥāb al-maymanah have the same
meaning in the Qur’ān: they are the people whose accounts will be handed over in
their right hands.
ۡ ۡ ۡ ۡ ۡ
‫﴾ ﻵﻹ ﻣﻘﻄ ۡﻮﻋ ٍﺔ و ﻵﻹ‬٣٢ۙ ﴿ ‫ ٍة‬OP‫﴾ و ﻓﺎ•ﻬ ٍﺔ ﻛﺜ‬٣١ۙ ﴿ ‫﴾ و ﻣﺂ ٍء ﻣ ۡﺴﻜ ۡﻮ ٍب‬٣٠ۙ ﴿ ‫﴾ و ﻇ ٍﻞ ﻣ ۡﻤﺪ ۡو ٍد‬٢٩ۙ ﴿ ‫﴾ و ﻃﻠ ٍﺢ ﻣﻨﻀ ۡﻮ ٍد‬٢٨ۙ ﴿ ‫ ﺳ ۡﺪ ٍر ﻣﺨﻀ ۡﻮ ٍد‬8ۡ 9
10
﴾٣٣ۙ ﴿ ‫ﻣ ۡﻤﻨ ۡﻮﻋ ٍﺔ‬
These verses mention the fruits of Paradise, its shades and its freshness. The word
‫ ﺳ ْﺪ ٌر‬refers to lote-trees. In our areas, lote-trees do not have much significance. Hence,
it is possible that the question arises in the mind of some people as to why this fruit is
7. A reward for their deeds they had been doing.

8. There they shall hear no absurd talk, no sinful speech. Only greetings and congratulations
everywhere.
9. And as for the companions of the right hand – what can be spoken of the companions of the
right hand!
10. Among thornless lote-trees and clusters of bananas and vast shades; amidst gushing
waters and abundant fruits, never-ending, unforbidden.
worthy of being mentioned by the Qur’ān. Here, firstly it needs to be understood that
the lote-trees of each area are not the same. In some areas, its fruits are very tasty,
sweet-smelling and have brilliant colours. Secondly, these lote-trees are of Paradise;
they can only be mentioned in the form of a parable in this world. We have no means
to know of their reality. Only those people will be able to know their reality who will
be included among the companions of the right hand. It is also evident from the
Qur’ān that this tree has special significance in the eyes of the Almighty:
ٰ ۡ ٰۡ ۡ ۡ ۡ ۡ ۡ ٰ ۡ ۡ ۡ ۡ ً
.³¿‫ و ﻣﺎ ﻃ‬Dd‫ﻣﺎ ز غ ﻟﺒ‬.`¾‫ ذ •ﻐ¾` ﻟﺴ ۡﺪرة ﻣﺎ •ﻐ‬.‫ﻋﻨﺪﻫﺎ ﺟﻨﺔ ﻟﻤﺎ ٰوي‬.³½‫ﻋﻨﺪ ﺳ ۡﺪرة ﻟﻤﻨﺘ‬.‫ي‬Dٰ ¥ ‫و ﻟﻘ ۡﺪ ر ٰ ه ﻧ ۡﺰﻟﺔ‬
(١٧-١٣:٥٣)
And the Prophet saw Gabriel descending another time near the farthest lote-tree –
near it is the Garden of Abode – when that lote-tree was covered with what
covered it; his eyes did not wander, nor did they turn aside. (53:13-17).
While explaining these verses in the light of indications from the Qur’ān, I had
written that this lote-tree is the one which is found at the junction of this world and the
next. It was on it that the Prophet (sws) observed the light and divine manifestations
mentioned in the majestic words of 53:16-17 quoted above. The initial observations of
the Prophet Moses (sws) regarding prophethood as stated in the Torah and the Qur’ān
also mention a tree from which he heard the voice of the Almighty and saw light and
divine manifestations on it. Though there is no indication in the Qur’ān from which
one can gather the type of the tree, yet it is evident from the similarity of the two
incidents that that tree too was the lote-tree.
ۡ
The word ‫ ﻣﺨﻀ ۡﻮ ٍد‬which qualifies ‫ ﺳ ۡﺪ ٍر‬shows that this lote-tree would not be injurious
the way lote-trees of this world are: if people want to pluck its fruit, their hands are
wounded by its thorns. The lote-trees of Paradise will be thorn-less and will inflict no
harm. Whenever the dwellers of Paradise want, they will be able to pluck its fruit. The
word ‫ ﺧﻀﺪ‬is used to mean to cut the thorns of something which has thorns. Here the
purpose is to show that like its fruit the lote-trees themselves will be different than
what they are in this world. It may be kept in mind that in this world the better the
quality of a lote-tree the lesser the thorns it will have. It is the wild lote-trees who
have more thorns. The destruction of the Paradise-like orchard of the people of the
Sabā’ mentioned in the Qur’ān also portrays the destruction of the lote-trees which
became brambles. It is evident from this that its fruit was among their favourites and
these trees embellished their orchards. As far as the family of this tree is concerned, it
is related to the family of apples.
ۡ ۡ ٌْ ۡ
Consider next the verse: ‫و ﻃﻠ ٍﺢ ﻣﻨﻀ ۡﻮ ٍد‬. The word ‫ ﻃﻠﺢ‬means “a banana”. The word ‫ﻣﻨﻀ ۡﻮ ٍد‬
signifies that these bananas will be joined to one another in layers. The beauty of their
selection and arrangement will show that the Almighty has made elaborate efforts to
Verses: 75-96
choose them to gratify the taste-buds of His people.

The verses ﴾٣٠ۙ ﴿ ‫﴾ و ﻇ ٍﻞ ﻣ ۡﻤﺪ ۡو ٍد‬٣١ۙ ﴿ ‫ و ﻣﺂ ٍء ﻣ ۡﺴﻜ ۡﻮ ٍب‬depict the luxuriance and freshness of the
orchard. Because of their sturdiness and lushness, these trees will be so adjacent to
one another that sunlight will not be able to pass through them. For this reason, there
will be shade every where and the orchard shall be continuously watered so that its
splendour does not decrease.
ۡ ۡ
The verses ﴾٣٢ۙ ﴿ ‫ ٍة‬OP‫﴾ و ﻓﺎ•ﻬ ٍﺔ ﻛﺜ‬٣٣ۙ ﴿ ‫ ﻵﻹ ﻣﻘﻄ ۡﻮﻋ ٍﺔ و ﻵﻹ ﻣ ۡﻤﻨ ۡﻮﻋ ٍﺔ‬imply that the fruits mentioned earlier
are just mentioned as examples. There will be several other fruits and they shall be
very different from their counterparts in this world. Here it is essential to pluck the
fruits in a certain period of time otherwise they wither away themselves; however, the
trees in Paradise will be ever-fruit bearing. Similarly, in this world, there can be a year
in which an orchard bears fruit and there can be a year when it does not or bears less
fruit. The orchards of Paradise will not be afflicted with this shortcoming. The
Almighty will never ever deprive them of fruit.
ۡ ٰۡ ً ‫﴾ ﻧﺎ ۤ ﻧۡﺸﺎۡ ٰﻧﻬﻦ ﻧۡﺸ‬٣٤Q ﴿ ‫ش ﻣ ۡﺮﻓ ۡﻮﻋ ٍﺔ‬D° ‫و‬
﴾٣٧ۙ ﴿ ‫ ًﺑﺎ ﺗﺮ ًﺑﺎ‬D› ﴾٣٦ۙ ﴿ ‫﴾ ﻓﺠﻌﻠﻨﻬﻦ ۡﺑ– ًﺎر‬٣٥ۙ ﴿ ‫ﺂء‬ ٍ
11
Mentioned in these verses are their seats and their wives. In the case of the
muqarrabīn the sequence, one may remember, is different. Some of the reasons for
this difference are psychological; however, this is not the opportune time to go into
these details.
They shall sit on bedding raised high and for them will be wives whom the Almighty
would have raised in a special way. Here a question arises: A pronoun is used for the
wives without any antecedent. No doubt that this is so; however, concomitant indication
for this is very evident. There is a proverb in Arabic which says: D—‫( ﻟﺸﻰء ﺑﺎﻟﺸﻰء ﻳﺬ‬one
remembers a thing from another); in this case, a mention of wives after a mention of rugs
is of similar nature. Because of this association, they are mentioned in the form of a
pronoun which carries both the eloquence of brevity in it and also the teaching that
women should be mentioned in a hidden manner. One does not need to provide any
evidence for the fact that there are instances in the Qur’ān in which thrones and rugs are
mentioned with wives. However, just to satisfy the hearts, I am citing some verses below.
The words in Sūrah al-Ṭūr are:
ۡ ٰ ۡ
(٢٠:٥٢) .Vٍ P‫ و زو ۡﺟﻨﻬ ۡﻢ ﺑﺤ ۡﻮ ٍر ﻋ‬l ‫ ٍر ﻣ ۡﺼﻔ ۡﻮﻓ ٍﺔ‬Dw 8ٰx‫ ﻋ‬VPT‫ﻣﺘﻜ‬
They will recline on thrones laid out in succession and We will marry them with
large eyed houris. (52:20)
11. And bedding raised high. And for them shall be wives whom We would have created in a unique
manner; thus We shall make them remain virgins, enchanting and of the same age.
In the Sūrah Yūnus, it is said:
ۡ
(٥٦:٣٦) .‫ ۡﻮن‬r‫ﻚ ﻣﺘﻜـ‬£‫ ﻵۡﻹرآ‬8x‫ ﻇ ٰﻠ ٍﻞ ﻋ‬8ۡ 9 ‫ﻫ ۡﻢ و زو ﺟﻬ ۡﻢ‬
Together with their spouses, they shall recline in shady groves upon thrones.
(36:56)
ۡ
ً ‫ ﻧﺎ ﻧﺸﺎﻧﻬﻦ ﻧﺸ‬says that the ٰۡ ۡ ۤ
While explaining the nature of these houris, the verse ‫ﺂء‬
Almighty would have raised them in a special way. Thus the features and attributes of
these women will be totally different from those of this world. The virginity, beauty
and youth of the women of this world are temporary and mortal. A poet has said:
(If it stays, it will stay for one night and not more)
However, the Almighty would have raised the houris of Paradise in a very different
manner. Hence, their virginity, beauty and youth will never be lost.
ٰۡ ۡ
In the verses ﴾٣٦ۙ ﴿ ‫﴾ ﻓﺠﻌﻠﻨﻬﻦ ۡﺑ– ًﺎر‬٣٧ۙ ﴿ ‫ ًﺑﺎ ﺗﺮ ًﺑﺎ‬D›, the ‫ ف‬explains the special manner in which
they would be raised: they will always remain virgins. Whenever, their husband will
come near them, it will be as if they have come near them for the first time.
The word ‫ ًﺑﺎ‬D› is a plural of ‫ ْو ٌب‬D›. It means “a beloved and beautiful wife.” Obviously
when their virginity, beauty and youth will never vanish, there will be no reason for
their husbands to lose interest in them; on the other hand, these wives will always
remain as desired and cherished like a fresh and fragrant flower.
ۡ
The word ‫ ﺗﺮ ًﺑﺎ‬is the plural of ‫ﺗ ْﺮ ٌب‬. It means someone who is of the same age;
however, people who have a linguistic taste of Arabic know that it is pre-dominantly
used for women. Hence, in my opinion, here it means “women who are bosom
ْ
friends.” In Sūrah al-Nabā’, the words used are ‫( ﻛﻮ ﻋﺐ أﺗﺮ ًﺑﺎ‬the virgins, bosom friends).
The implication is that all the houris given to the dwellers of Paradise will be bosom
friends and of the same age; for this reason, neither the question of preferring one to
the other will arise nor will the emotions of jealousy and envy mutually arise between
them. Just as these houris will always remain virgins and young, their husbands too
will remain young and graceful.
ۡ ۡ
12
﴾٣٨Q ﴿ VP‫ﻵﻹ ۡﺻ ٰﺤﺐ ﻟﻴﻤ‬
These words can relate to the previous verse and can also be regarded as an
enunuciative (khabar) of a suppressed inchoative (mubtadā’). In the first case, the
meaning will be that these houris raised in a special way with special attributes by the
12. These favours shall be for the companions of the right hand.
Verses: 75-96
Almighty will be for the companions of the right hand. In the second case, the
meaning will be that all these blessings which are mentioned above will be for the
companions of the right hand in the Hereafter. I am inclined to the first of these
interpretations; however, whichever among the two is adopted, there will be no
difference in the purport of these verses; there will just be a subtle difference in the
eloquence of the discourse which can be felt by all those who have a flair for the
language. For this reason, there is no need to go into the reasons of preferring one to
the other.
ٰ ٌ ۡ ٌ
13
﴾٤٠Q ﴿ ‫ ۡﻳﻦ‬D¥‫﴾ و ﺛﻠﺔ ﻣﻦ ﻵۡﻹ‬٣٩ۙ ﴿ VP‫ﺛﻠﺔ ﻣﻦ ﻵۡﻹوﻟ‬
Earlier it was mentioned that a greater proportion of the sābiqūn will belong to the
earlier generations; very few from the later generations would be fortunate enough to
be regarded among them. Here, in these verses, the Qur’ān says that there will be one
group from both the earlier and later generations. It is evident from this that till the
Day of Judgement several people will continue to be categorized among them, and on
that Day they will be raised in the form of one group.
ۤ
14
﴾٤٤﴿‫ ۡﻳ ٍﻢ‬D—‫﴾ﻵﻹ ﺑﺎر ٍد و ﻵﻹ‬٤٣ۙ ﴿‫﴾وﻇ ٍﻞ ﻣ ۡﻦ ﻳ ۡﺤﻤ ۡﻮ ٍم‬٤٢ۙ ﴿‫ ﺳﻤ ۡﻮ ٍم و ﺣﻤ ۡﻴ ٍﻢ‬8ۡ 9﴾٤١Q ﴿ ‫ﻣﺎ ۡﺻ ٰﺤﺐ ﻟﺸﻤﺎل‬ÄË‫و ۡﺻ ٰﺤﺐ ﻟﺸﻤﺎل‬
These verses depict the fate of the companions of the left hand, i.e. people who will
be handed over their accounts in their left hands. They shall be amid scorching winds,
blazing fire and seething water. When after being agonized by the heat they will run
towards water, they will only get boiling water to drink. They will spend their life in
ۡ
this running about. This subject is discussed thus in the previous sūrah: VP‫ﻳﻄ ۡﻮﻓ ۡﻮن ﺑ ۡﻴﻨﻬﺎ و ﺑ‬
ٰ ۡ
(٤٤:٥٥) ‫( ﺣﻤﻴ ٍﻢ ٍن‬they shall circle around it between it and its boiling water, (55:44)).
The words ‫ و ﻇ ٍﻞ ﻣ ۡﻦ ﻳ ۡﺤﻤ ۡﻮ ٍم‬imply that they will not be able to see any shade. Only the
shade of black smoke will be there for them. It will be devoid of all the benefits which
a shade has. The real benefit of shade is coolness; however, the shade of this smoke
will contain all the harms which are found in smoke but will have no coolness.
Similarly, there could have been some more benefits of this shade: for example,
asylum from the reach of the fire; however, this too would not be there for them. The
word ‫ ۡﻳ ٍﻢ‬D— means “one that has benefits.” In other words, the words imply that this
shade will neither be cool nor of any benefit. In Sūrah al-Mursalāt, this subject is
ۡ
discussed in the following words: (٣١:٧٧) .‫( ﻵﻹ ﻇﻠ ۡﻴ ٍﻞ و ﻵﻹ •ﻐ¨ ۡ` ﻣﻦ ﻟﻠﻬﺐ‬it does not provide
shade nor protection from the flames, (77:31)).
13. Among them will be many from later generations and also many from the early ones.
14. As for the companions of the left hand! What a fate shall befall them! They shall be
amidst scorching winds and seething water and in the shade of smoke which will neither be
cool nor with any other benefit.
ۡ ۡ ۡ ۡ ۡ ٰ
‫ﺬ ﻣ ۡﺘﻨﺎ و ﻛﻨﺎ ﺗﺮ ًﺑﺎ و‬£ ËÄ‫ﺎﻧ ۡﻮ •ﻘ ۡﻮﻟ ۡﻮن‬v ‫﴾ و‬٤٦ۚ ﴿ ‫ ﻟﺤﻨﺚ ﻟﻌﻈ ۡﻴﻢ‬8x‫ ۡون ﻋ‬Dd‫ﺎﻧ ۡﻮ ﻳ‬v ‫﴾و‬ô٤٥﴿ÄVP‫ﻓ‬Oš‫ﺎﻧ ۡﻮ ﻗ ۡﺒﻞ ذﻟﻚ ﻣ‬v ‫ﻧﻬ ۡﻢ‬
15
﴾٤٨﴿ ‫﴾ و ٰ ﺑﺂؤﻧﺎ ﻵۡﻹوﻟ ۡﻮن‬٤٧ۙ ﴿ ‫ﺎﻣﺎ ء ﻧﺎ ﻟﻤ ۡﺒﻌ ۡﻮﺛ ۡﻮن‬
ً ‫ﻋﻈ‬
These verses refer to their major sins which led them to this fate. The style of the
discourse is such as if their fate has been revealed to them and it is being told why
these unfortunate people reached this fate.
ۡ ۡ ٰ
The first thing mentioned is VP‫ﻓ‬Oš‫ﺎﻧ ۡﻮ ﻗ ۡﺒﻞ ذﻟﻚ ﻣ‬v ‫ ﻧﻬ ۡﻢ‬: These people were very affluent
and lived in luxury and lavishness in the previous world. This is not a mention of their
crime. It only mentions its severity. What is implied is that the Almighty had blessed
them with comfort and affluence; it was their obligation to these favours that they be
grateful and obedient to Him; on the contrary, they became arrogant and conceited,
and became adamant on the greatest of sins.
The second objective is to highlight the elevation and relegation which is mentioned
as an attribute of the Day of Judgement at the beginning of the sūrah by the words:
ٌ ٌ
‫ﺧﺎﻓﻀﺔ ر ﻓﻌﺔ‬. People who were at the top in this world have fallen into the deep pit of the
Almighty’s punishment.
ۡ ۡ ۡ
In the verse ‫ ﻟﺤﻨﺚ ﻟﻌﻈ ۡﻴﻢ‬8x‫ ۡون ﻋ‬Dd‫ﺎﻧ ۡﻮ ﻳ‬v ‫و‬, the word ‫ ﺣﻨﺚ‬means “sin.” It is qualified by the
word (great) which indicates that it refers to polytheism. As per the philosophy of
religion, polytheism is the greatest sin, and the Qur’ān has also referred to it as the
greatest wrong.
ۡ ً ‫ﺬ ﻣ ۡﺘﻨﺎ و ﻛﻨﺎ ﺗﺮ ًﺑﺎ و ﻋﻈ‬£ ÄË‫ﺎﻧ ۡﻮ •ﻘ ۡﻮﻟ ۡﻮن‬v ‫ و‬mention their
The verses ﴾٤٨﴿ ‫﴾ و ٰ ﺑﺂؤﻧﺎ ﻵﻹوﻟ ۡﻮن‬٤٧ۙ ﴿ ‫ﺎﻣﺎ ء ﻧﺎ ﻟﻤ ۡﺒﻌ ۡﻮﺛ ۡﻮن‬
other crimes: they did not believe in the Day of Judgement and the reward and
punishment that will take place on that day; they reckoned that it was impossible to
raise them to life after their bodies would decay and decompose into dust. So when
they would be informed of the reward and punishment of the Hereafter, they would
make fun of it by asking how they and their forefathers who passed away a long time
ago would be raised to life again when they would be nothing but dust and bones. The
implication would be that this is an unlikely matter, and those who are threatening
them with this fate are merely trying to fool them and they too are foolish.
ٰ ۡ
16
Ë ‫﴾ ﻟﻤ ۡﺠﻤ ۡﻮﻋ ۡﻮن‬٤٩ۙ ﴿ ‫ ۡﻳﻦ‬D¥‫ و ﻵۡﻹ‬VP‫ﻗ ۡﻞ ن ﻵۡﻹوﻟ‬
﴾٥٠﴿ ‫ ﻣ ۡﻴﻘﺎت ﻳ ۡﻮ ٍم ﻣ ۡﻌﻠ ۡﻮ ٍم‬8ٰ_ Ä
After mentioning the crimes of the companions of the left hand, the Prophet (sws) is
15. Before this, they lived in comfort and persisted in the greatest sin and say: “Would that
when we die and turn to dust and bones, shall we be raised to life again? And our forefathers,
too?”
16. Tell them: “Those of old and those of the present age shall all be brought together till the
prescribed time of an appointed day.
Verses: 75-96
asked to answer the Quraysh. He should tell them that in response to his reminders
about the Hereafter, they too regard it to be an improbable event; so they should now
listen up that all the earlier and later people will be kept on being gathered till a fixed
time; as soon as that time arrives, they shall be raised to life again. In other words,
what is conveyed to them is that they must not think that if the dead have vanished
from among them, they have also vanished from the Almighty. All of them are being
assembled in the repository of God, and as soon as the time of reward and punishment
comes, all of them will be raised – whether they are from the earlier generations or the
later ones. The preposition 8ٰ_ is used after ‫ ﻟﻤ ْﺠﻤﻮﻋﻮن‬the way it is said in Sūrah An‘ām:
ۡ
(١٢:٦).‫ ﻳ ۡﻮم ﻟۡﻘ ٰﻴﻤﺔ‬8ٰ_ ‫ ﻟﻴ ۡﺠﻤﻌﻨﻜ ۡﻢ‬j ‫ﻔﺴﻪ ﻟﺮ ۡﺣﻤﺔ‬o 8ٰx‫( ﻛﺘﺐ ﻋ‬God has decreed mercy for Himself, and will
necessarily keep gathering you till the Day of Judgement, (6:12)).
ٰ ۡ ۡ ٰ ۡ
‫ﺑ ۡﻮن ﻋﻠ ۡﻴﻪ ﻣﻦ‬D§‫﴾ ﻓ‬٥٣ۚ ﴿ ‫ ۡﻮن ﻣﻨﻬﺎ ﻟﺒﻄ ۡﻮن‬r‫﴾ ﻓﻤﺎﻟـ‬٥٢ۙ ﴿ ‫ﻠ ۡﻮن ﻣ ۡﻦ ﺷﺠ ٍﺮ ﻣ ۡﻦ زﻗ ۡﻮ ٍم‬v‫﴾ ﻵﻹ‬٥١ۙ ﴿ ‫ﺛﻢ ﻧﻜ ۡﻢ ﻳﻬﺎ ﻟﻀﺂﻟ ۡﻮن ﻟﻤﻜﺬﺑ ۡﻮن‬
ۡ ٰ ۡ
17
﴾٥٥Q ﴿ ‫ب ﻟﻬ ۡﻴﻢ‬Dۡ u ‫ﺑ ۡﻮن‬D§‫﴾ ﻓ‬٥٤ۚ ﴿ ‫ﻟﺤﻤ ۡﻴﻢ‬
Here the Quraysh are addressed directly and told: O you who have gone astray and
those who have denied, do you know what will happen when you will be raised up
again? You shall eat from the sour and thorny leaves and fruits of the tree of zaqqūm
and fill your bellies with it; then you shall drink scalding water like thirsty camels do.
ۡ
They are addressed by the two attributes of ‫ ﻟﻀﺂﻟﻮۡن‬and ‫ ﻟﻤﻜﺬﺑ ۡﻮن‬with regard to their
crimes. Earlier on, their polytheism and denial of the Hereafter is mentioned. With
ۡ
respect to these, they are addressed as ‫ ﻟﻀﺂﻟ ۡﻮن‬and ‫ ﻟﻤﻜﺬﺑ ۡﻮن‬. The implication is that they
have gone astray from the path of monotheism and have also denied the Hereafter.
Earlier, it is said that they were among the wealthy and the affluent. With reference
to this, their fodder in the Hereafter will be of zaqqūm. They will munch its leaves and
thorns and drink boiling water after gulping them.
ْ
The word ‫ ﻫ ْﻴﻢ‬is a plural of ‫أﻫﻴﻢ‬. It refers to a camel who is afflicted with the malady
of ‫( ﻫﻴﺎم‬perpetual thirst): he keeps drinking water but his thirst is never quenched.
18
﴾٥٦Q ﴿ ‫ٰﻫﺬ ﻧﺰﻟﻬ ۡﻢ ﻳ ۡﻮم ﻟﺪ ۡﻳﻦ‬
I have explained at many places of this exegesis that ‫ ﻧﺰل‬refers to the edibles which
are presented foremost to a guest as soon as he disembarks. The implication is that no
one can imagine what these people – whose first dietary provisions are the tree of
zaqqūm and hot water – will eat later.
17. Then you people! O those who have been led astray and who have denied the truth! You
shall eat from the tree of zaqqūm and fill your bellies with it. Then upon this you shall drink
scalding water like a thirsty camel.
18. This shall be their first feast on the Day of Reckoning.
The succeeding verses discuss the arguments about the Day of Judgement and the
reward and punishment which will take place on that day – something whose denial had
been mentioned earlier. The style has an air of rebuke and reprimand in it. The
coherence in the discourse is very evident.
Readers may now proceed to read these verses.
ٰۡ ۤ ۡ ۡ ٰۡ
‫﴾ ﻧ ۡﺤﻦ ﻗﺪ ۡرﻧﺎ ﺑ ۡﻴﻨﻜﻢ‬٥٩﴿ ‫﴾ ء ﻧﺘ ۡﻢ ﺗﺨﻠﻘ ۡﻮﻧ "ﻪ ۡم ﻧ ۡﺤﻦ ﻟﺨﻠﻘ ۡﻮن‬٥٨Q ﴿ ‫ء ۡﻳﺘ ۡﻢ ﻣﺎ ﺗ ۡﻤﻨ ۡﻮن‬D° ﴾٥٧﴿ ‫ﻧ ۡﺤﻦ ﺧﻠﻘﻨﻜ ۡﻢ ﻓﻠ ۡﻮ ﻵﻹ ﺗﺼﺪﻗ ۡﻮن‬
ۡ ۡ ۡ ۡ
8ٰ_‫﴾ و ﻟﻘ ۡﺪ ﻋﻠ ۡﻤﺘﻢ ﻟﻨﺸﺎة ﻵۡﻹ ۡو‬٦١﴿ ‫ ۡﻌﻠﻤ ۡﻮن‬h ‫ ﻣﺎ ﻵﻹ‬8ۡ 9 ‫ ۡن ﻧﺒﺪل ۡﻣﺜﺎﻟﻜ ۡﻢ و ﻧﻨﺸﺌﻜ ۡﻢ‬8¼x‫﴾ ﻋ‬٦٠ۙ ﴿ VP‫ﻟﻤ ۡﻮت و ﻣﺎ ﻧ ۡﺤﻦ ﺑﻤ ۡﺴﺒ ۡﻮﻗ‬
ۡ ً ٰۡ ٰ ۤ ۡ ۡ
‫ﺎﻣﺎ ﻓﻈﻠﺘ ۡﻢ‬ ‫﴾ ﻟ ۡﻮ ﻧﺸﺂء ﻟﺠﻌﻠﻨﻪ ﺣﻄ‬٦٤﴿ ‫﴾ ء ﻧﺘ ۡﻢ ﺗ ۡﺰرﻋ ۡﻮﻧ "ﻪ ۡم ﻧ ۡﺤﻦ ﻟﺰرﻋ ۡﻮن‬٦٣Q ﴿ ‫ﺛ ۡﻮن‬DE‫ء ۡﻳﺘ ۡﻢ ﻣﺎ ﺗ‬D° ﴾٦٢﴿ ‫ ۡون‬D—‫ﻓﻠ ۡﻮ ﻵﻹ ﺗﺬ‬
‫﴾ ء ﻧﺘ ۡﻢ ﻧﺰﻟﺘﻤ ۡﻮه ﻣﻦ‬٦٨Q ﴿ ‫ﺑ ۡﻮن‬D§‫ءﻳۡﺘﻢ ﻟﻤﺂء ﻟﺬ ۡي ﺗ‬D° ﴾٦٧﴿ ‫ ۡوﻣ ۡﻮن‬DE‫﴾ ﺑ ۡﻞ ﻧ ۡﺤﻦ ﻣ‬٦٦ۙ ﴿ ‫﴾ ﻧﺎ ﻟﻤﻐﺮﻣ ۡﻮن‬٦٥﴿ ‫ﻔﻜﻬ ۡﻮن‬h
ۡ ۡ ۡ ۡ
‫﴾ ء ﻧﺘ ۡﻢ ﻧﺸﺎﺗ ۡﻢ‬٧١Q ﴿ ‫ ۡ` ﺗ ۡﻮر ۡون‬a‫ء ۡﻳﺘﻢ ﻟﻨﺎر ﻟ‬D° ﴾٧٠﴿ ‫ ۡون‬D¸‫ﺎﺟﺎ ﻓﻠ ۡﻮ ﻵﻹ ﺗﺸ‬ ً ‫﴾ ﻟ ۡﻮ ﻧﺸﺂء ﺟﻌ ۡﻠ ٰﻨﻪ ﺟ‬٦٩﴿ ‫ﻟ ۡﻮن‬²ۡâ‫ﻟۡﻤ ۡﺰن ۡم ﻧ ۡﺤﻦ ﻟۡﻤ‬
ۡ
﴾٧٤﴿ ‫ﺎﺳﻢ رﺑﻚ ﻟﻌﻈ ۡﻴﻢ‬ ۡ ‫﴾ ﻓﺴﺒ ۡﺢ ﺑ‬٧٣ۚ ﴿ ‫ﺎﻋﺎﻟ ۡﻠﻤ ۡﻘﻮ ۡﻳﻦ‬ً ‫ ًة و ﻣﺘ‬D—‫﴾ ﻧ ۡﺤﻦ ﺟﻌ ۡﻠ ٰﻨﻬﺎ ﺗ ۡﺬ‬٧٢﴿ ‫ ۡﻮن‬r‫ﺷﺠﺮﺗﻬﺎ ۤ ۡم ﻧ ۡﺤﻦ ﻟۡﻤ ۡﻨﺸـ‬
We have created you. So why do not you testify to the Day of Judgement? Have you
pondered on that which you discharge? Do you fashion it or We? We have ordained
death among you, and We are not helpless; in fact, We have the power to replace you
with those like you and raise you in a world you know not. And you surely know of
the first creation. So why then do you not receive a reminder from it? (57-62)
Have you reflected on what you sow? Is it you who nourish it or We? If We intend,
We can turn it into bits; then you would end up bewildered. Indeed we have been
fined; in fact we have been completely deprived. (63-67)
Just reflect on the water which you drink! Was it you who sent it down from the
clouds or We? If We desire, We can turn it totally bitter; so why do not you people
express gratitude? (68-70)
Just reflect on the fire which you light. Did you create its tree or We? We made it a
reminder, and for the traveller a very beneficial thing. (71-73)
Glorify, then, the name of your Lord, the Supreme One. (74)
Explanation
ٰۡ
19
﴾٥٧﴿ ‫ﻧ ۡﺤﻦ ﺧﻠﻘﻨﻜ ۡﻢ ﻓﻠ ۡﻮ ﻵﻹ ﺗﺼﺪﻗ ۡﻮن‬
The address is directed to those who have denied the Day of Judgement – those
ً ‫ﺬ ﻣ ۡﺘﻨﺎ و ﻛﻨﺎ ﺗﺮ ًﺑﺎ و ﻋﻈ‬£ (would that when we die and turn to
whose statement ‫ﺎﻣﺎ ء ﻧﺎ ﻟﻤ ۡﺒﻌ ۡﻮﺛ ۡﻮن‬
dust and bones, shall we be raised to life again) is cited earlier. The Almighty has said
19. We have created you. So why do not you testify to the Day of Judgement?
Verses: 75-96
that when He has created them and they do not deny this reality, then why are they
hesitant in testifying to the Day of Judgement. The implication is that when the
Almighty was not helpless in creating them the first time, how can He be powerless to
create them a second time? Is creating the first time more difficult or the second? It is
strange logic on their part that they acknowledge the happening of an event which is
more difficult and what is obviously easier than it is regarded to be impossible by
ْ
them. After the verb ‫ﺗﺼﺪﻗﻮن‬, its object ‫ ﺑﺎﻟﺪ ْﻳﻦ‬or ‫ ﺑﺎﻟﺒ ْﻌﺚ‬is suppressed because of
concomitant indications.
ٰۡ ۤ ۡ ۡ
20
﴾٥٩﴿ ‫﴾ ء ﻧﺘ ۡﻢ ﺗﺨﻠﻘ ۡﻮﻧ "ﻪ ۡم ﻧ ۡﺤﻦ ﻟﺨﻠﻘ ۡﻮن‬٥٨Q ﴿ ‫ءﻳۡﺘ ۡﻢ ﻣﺎ ﺗ ۡﻤﻨ ۡﻮن‬D°
These verses direct attention to man’s creation: if a person thinks that his own
planning has some role in his creation without which the Almighty could not have
created him, then he should come forward and see what role he has in it. A person
only deposits a drop of his semen in the womb of his wife and then goes away. Who
takes it out from this womb in the form of a healthy child after making it pass through
various stages in layers of darkness and who makes it pass through the phases of
childhood, maturity, youth and old age? Obviously, all these take place bythe power
and wisdom of God. So the God who can cause such changes on a drop of fluid and
does not need anyone to fashion it, how is it difficult for Him to recreate man from
merely the particles of dust without making him pass through these stages?
ۡ ۡ
21
﴾٦٠ۙ ﴿ VP‫ﻧ ۡﺤﻦ ﻗﺪ ۡرﻧﺎ ﺑ ۡﻴﻨﻜﻢ ﻟﻤ ۡﻮت و ﻣﺎ ﻧ ۡﺤﻦ ﺑﻤ ۡﺴﺒ ۡﻮﻗ‬
The implication of this verse is that there is no question for anyone to even imagine
that he can escape from the clutches of God. The Almighty has spread out the web of
death between people, and such is the nature of this web that everything is in its clasp.
Whether a person is of high or low status and whether he is rich or poor, he is bound
to face death. In this manner, the Almighty is gathering each and every person for the
Day of Judgement. In verses 83-87, this subject will be brought up in detail.
ۡ
22
﴾٦١﴿ ‫ ۡﻌﻠﻤ ۡﻮن‬h ‫ۡ ﻣﺎ ﻵﻹ‬89 ‫ ۡن ﻧﺒﺪل ۡﻣﺜﺎﻟﻜ ۡﻢ و ﻧﻨﺸﺌﻜ ۡﻢ‬8¼x‫ﻋ‬
The implication of this verse is that if both life and death are in the control of God,
how can He be unable to create in man’s place a similar being? The fact of the matter
is that God is not powerless to do this; He has the power to create someone similar,
and to raise man up in a world he knows not.
20. Have you pondered on that which you discharge? Do you fashion it or We?
21. We have ordained death among you, and We are not helpless;
22. We have the power to replace you with those like you and raise you in a world you know
not.
ۡ
The word 8x‫ ﻋ‬shows that the words VP‫ و ﻣﺎ ﻧ ۡﺤﻦ ﺑﻤ ۡﺴﺒ ۡﻮﻗ‬should be taken in their positive
meaning ie. (having power). The meaning thus would be that God is not powerless;
He is powerful. Readers have witnessed in this exegesis the changes in ellipsis and
brevity caused by a change in preposition. This topic is discussed in Sūrah al-Ma‘ārij
thus:
ۡ ۡ ۡ ٰ
(٤١-٤٠:٧٠) .VP‫ ﻣﻨﻬ ۡﻢ ® و ﻣﺎ ﻧ ۡﺤﻦ ﺑﻤ ۡﺴﺒ ۡﻮﻗ‬Oً P‫ ۡن ﻧﺒﺪل ﺧ‬8¼x‫ ﻋ‬.‫ﻧﺎ ﻟﻘﺪر ۡون‬
We can create them in a better form and We are not powerless in this regard. (70:
40-41)
ۡ
The words ‫ ۡﻌﻠﻤ ۡﻮن‬h ‫ۡ ﻣﺎ ﻵﻹ‬89 ‫ و ﻧﻨﺸﺌﻜ ۡﻢ‬imply that God will create man in a world whose
physical laws will be totally different, and he is totally unaware of them. He expresses
wonder and incredulity keeping in view the phenomenon of life and death found in
this world at the fact that, mankind at the sound of a trumpet, will be recreated after its
bodies decompose, and then each and every person will be faced with the account of
his deeds. The fact is that all this will happen and then each person will be destined to
live eternally in Paradise or in Hell.
ۡ
23
﴾٦٢﴿ ‫ ۡون‬D—‫ ﻓﻠ ۡﻮ ﻵﻹ ﺗﺬ‬8ٰ_‫و ﻟﻘ ۡﺪ ﻋﻠ ۡﻤﺘﻢ ﻟﻨﺸﺎة ﻵۡﻹ ۡو‬
The implication of this verse is that if a person has not seen the world in which the
Almighty will recreate Him, then this is not a logical reason for becoming adamant on
its denial. A person does witness his creation in this world; why does he not learn the
lesson from it that there is nothing improbable in being created again? Nothing is
beyond the power of the Creator Who has brought mankind into this world. He can
recreate them also and His providence and wisdom also entail that He do this. If He
does not do this, then this would render this world to be meaningless and it is not
befitting for the Creator of this universe to do something like this.
ٰ ۤ ۡ ۡ
24
﴾٦٤﴿ ‫﴾ ء ﻧﺘ ۡﻢ ﺗ ۡﺰرﻋ ۡﻮﻧ "ﻪ ۡم ﻧ ۡﺤﻦ ﻟﺰرﻋ ۡﻮن‬٦٣Q ﴿ ‫ﺛ ۡﻮن‬DE‫ءﻳۡﺘ ۡﻢ ﻣﺎ ﺗ‬D°
After mentioning the creation of man, mentioned now are the sources of His
providence which the Almighty has made available for nurturing and nourishing him.
Neither is a person entitled to these resources nor are they a result of his own
planning. It needs to be kept in consideration that the Qur’ān at various places and in
different styles has cited as an argument in favour of reward and punishment the
various favours the Almighty has blessed man with to which he had no entitlement:
23. And you surely know of the first creation. So why then do you not receive a reminder
from it?
24. Have you reflected on what you sow? Is it you who nourish it or We?
Verses: 75-96
the fact that they have been bestowed on him even though he had not earned them
shows that one day he will be asked about each of these favours. The Qur’ān has also
mentioned at various instances the fact that for the majority these favours became a
basis of their arrogance. They thought that they were a result of their own planning
and ability and that they had a right to these favours and in this conceit disregarded
the Hereafter. If anyone tried to remind them of it, they gave the same answer which
is cited earlier in the sūrah through the tongue of the affluent.
The verse prods the addressees and asks them: have they ever deliberated on what
they sow in the land. Is it they who nurture the seeds sown or is it God Who does so;
just as in the birth of children all that a person does is that he sprinkles the seeds in the
earth and ploughs the land and he very well sees that after that all the remaining phases
are completed by God in a very elaborate manner; similarly, it is God Who has given
land the ability to nourish the seeds sown in it. It is He who has instilled in a seed the
ability to benefit from the heat and fluids of the earth and bring forth from it needles of
the plant stem and then He endowed these needles with the power to cleave asunder the
chest of the earth and come out and grow in the open. Then it is God alone who supports
these needles with stalks and causes the leaves to grow from them, and brings forth
spikes, fruits and flowers from them. Finally, they ripen and fill the needs of the farmer.
A person should reflect on which of these tasks is accomplished by him and which he is
potentially capable of.
ۡ ً ٰۡ
25
﴾٦٥﴿ ‫ﻔﻜﻬ ۡﻮن‬h ‫ﺎﻣﺎ ﻓﻈﻠﺘ ۡﻢ‬‫ﻟ ۡﻮ ﻧﺸﺂء ﻟﺠﻌﻠﻨﻪ ﺣﻄ‬
In this matter, man’s helplessness is evident from the fact that if God wants He can,
by sending a strong wind or a hailstorm, rout the blooming harvest at the very time
people are expressing joy at this success. The crop could be rendered to bits and
pieces whilst people are busy indulging in frivolous talk.
The word ‫ﻔﻜﻬ ۡﻮن‬h is used here sarcastically. The implied meaning is that people will
become so unnerved that they would not understand any explanation of this mishap
and would have no clue of how others can help them in assessing the extent of this
loss. Each person will have his own explanation to offer. Details are forthcoming.
ۡ ۡ
26
﴾٦٧﴿ ‫ ۡوﻣ ۡﻮن‬DE‫﴾ ﺑ ۡﻞ ﻧ ۡﺤﻦ ﻣ‬٦٦ۙ ﴿ ‫ﻧﺎ ﻟﻤﻐﺮﻣ ۡﻮن‬
Some will say: “We have been burdened by a penalty and were not even able to
reap what we sowed.” Some others will say: “This calamity has totally deprived us;
how can we now spend on the upbringing of the family and spend on our daily
living.” In Sūrah al-Qalam, the parable of the companions of the orchard is mentioned
25. If We intend, We can turn it into bits; then you would end up bewildered.
26. Indeed we have been fined; in fact we have been completely deprived.
which portrays this complete situation:

ۡ ۡ ۡ ۡ ۡ ۤ ٰ
‫ ٌﻒ ﻣ ۡﻦ‬£‫ﻓﻄﺎف ﻋﻠ ۡﻴﻬﺎ ﻃﺂ‬.‫و ﻵﻹ ﻳ ۡﺴﺘﺜﻨ ۡﻮن‬.VP‫ﻣﻨﻬﺎ ﻣ ۡﺼﺒﺤ‬Ddۡ ‫ ذ ﻗﺴﻤﻮۡ ﻟﻴ‬l ‫ﻧﺎ ﺑﻠﻮۡﻧﻬ ۡﻢ ﻛﻤﺎ ﺑﻠ ۡﻮﻧﺎ ۡﺻ ٰﺤﺐ ﻟﺠﻨﺔ‬
ۡ ۡ ۡ ۡ ۡ
‫ﻓﺎﻧﻄﻠﻘ ۡﻮ و‬.VP‫ﻣ‬æçٰ ‫ﺛﻜ ۡﻢ ۡن ﻛﻨﺘ ۡﻢ‬Dۡ þ 8ٰx‫ ن ﻏﺪ ۡو ﻋ‬.VP‫ﻓﺘﻨﺎد ۡو ﻣ ۡﺼﺒﺤ‬.‫ﻳۡﻢ‬Dd‫ﺎﻟ‬v ‫ﻓﺎ ۡﺻﺒﺤ ۡﺖ‬.‫ﻤﻮۡن‬£‫رﺑﻚ و ﻫ ۡﻢ ﻧﺂ‬
ۤ ٰ ۡ ۡ
‫ﻓﻠﻤﺎ ر ۡوﻫﺎ ﻗﺎﻟﻮۡ ﻧﺎ‬.‫ ٍد ﻗﺪرﻳۡﻦ‬Dۡ þ 8ٰx‫و ﻏﺪ ۡو ﻋ‬.Vٌ P‫ ۡن ﻵﻹ ﻳ ۡﺪﺧﻠﻨﻬﺎ ﻟﻴﻮۡم ﻋﻠ ۡﻴﻜ ۡﻢ ﻣ ۡﺴﻜ‬.‫ﻫ ۡﻢ ﻳﺘﺨﺎﻓﺘﻮۡن‬
ۡ
(٢٧-١٧:٦٨) .‫ ۡوﻣﻮۡن‬DE‫ﺑ ۡﻞ ﻧ ۡﺤﻦ ﻣ‬.‫ﻟﻀﺂﻟﻮۡن‬
We put them through a test just as We put the owners of the orchard through a test
when they swore that they would surely pick the fruit of their orchard in the
morning and would not leave anything. Then whilst they were asleep, a mover
from your Lord moved through it in such a manner that it became like a crop
harvested. At daybreak, they called out to one another: “Go early in the morning
to your plantation if you are to pick its fruit.” Then off they went whispering to
one another: “No needy person should set foot in this orchard today.” And they
proceeded with resolve and determination. But when they saw it, they cried out:
“Surely we have lost our way; in fact, we have been ruined.” (68: 17-27)
27
﴾٦٩﴿ ‫ﻟ ۡﻮن‬²â‫﴾ ء ﻧﺘ ۡﻢ ﻧﺰﻟﺘﻤ ۡﻮه ﻣﻦ ﻟﻤ ۡﺰن ۡم ﻧ ۡﺤﻦ ﻟﻤ‬٦٨Q ﴿ ‫ﺑ ۡﻮن‬D§‫ءﻳۡﺘﻢ ﻟﻤﺂء ﻟﺬ ۡي ﺗ‬D°
After mentioning the blessings related to food, attention is now drawn to the
blessing of water. The question is asked by the Almighty: Have people deliberated on
the water they drink; Is it they who bring it down from the clouds or is it We? The
implication is that God’s power, wisdom and providence converts the bitter water of
the seas into water vapours and then once again rains it down on man in the form of
pure, sweet and wholesome water; he drinks from it and so does his cattle and this rain
also waters their lands. Who has this power to bring down rain from the clouds? It
should remain in consideration that all the experiments done by scientists so far to
create artificial rain are nothing beyond child play.
ۡ ً ‫ﻟ ۡﻮ ﻧﺸﺂء ﺟﻌ ۡﻠ ٰﻨﻪ ﺟ‬
28
﴾٧٠﴿ ‫ ۡون‬D¸‫ﺎﺟﺎ ﻓﻠ ۡﻮ ﻵﻹ ﺗﺸ‬
If the Almighty wants, He can make this water so bitter and sour that it becomes
useless for man. The implication is that when God is able to turn the bitter into sweet,
it is not difficult forۡ Him to turn the sweet into bitter.
The words ‫ ۡون‬D¸‫ ﻓﻠ ۡﻮ ﻵﻹ ﺗﺸ‬mention what is entailed by providence: all these favours
require that man remain obedient to his Lord or else get ready to face punishment for
his ungratefulness. The status and significance of gratitude to God has already been
27. Just reflect on the water which you drink! Was it you who sent it down from the clouds
or We?
28. If We desire, We can turn it totally bitter; so why do not you people express gratitude?
Verses: 75-96
highlighted in Sūrah al-Fātiḥah. Readers are required to look it up. It is this very
sentiment which induces a person to take the first step towards his Lord, and after
reaching his destination, he will express this very ٰ sentiment when he sees the results
ۡ ۡ ۡ
of his labour. The Qur’ānic words are: VP‫ﻬ ۡﻢ ن ﻟﺤ ۡﻤﺪ ﷲ*) رب ﻟ ٰﻌﻠﻤ‬¹‫ د ۡﻋ ٰﻮ‬D¥ ٰ ‫و‬
ۡ ۡ ۤ ۡ ۡ ۡ
29
﴾٧٢﴿ ‫ ۡﻮن‬r‫﴾ ء ﻧﺘ ۡﻢ ﻧﺸﺎﺗ ۡﻢ ﺷﺠﺮﺗﻬﺎ ۡم ﻧ ۡﺤﻦ ﻟﻤﻨﺸـ‬٧١Q ﴿ ‫ ۡ` ﺗ ۡﻮر ۡون‬a‫ء ۡﻳﺘﻢ ﻟﻨﺎر ﻟ‬D°
After water, fire occupied a very significant place in the needs of life, especially for
people who had to undertake long journeys in the deserts. At that time, neither were
there any human settlements where in times of need fire could be made available nor
was fire something of the sort which a person can carry with his provisions.
Moreover, match sticks had not been invented till then. The Almighty in order to
remind such needy people of His providence had created certain types of stones which
can be rubbed together to produce fire. He was even more gracious in this regard by
creating two particular trees which could produce fire by rubbing two of their
branches together. They are called markh and ‘afār. Sūrah Yasīn also mentions this
tree. The verse asks its addressees to reflect on the fact whether it is God who fulfils
this very big need or it is them.
ۡ ۡ ً ً ۡ ٰۡ
30
﴾٧٣ۚ ﴿ ‫ﺎﻋﺎ ﻟﻠﻤﻘﻮﻳۡﻦ‬ ‫ة و ﻣﺘ‬D—‫ﻧ ۡﺤﻦ ﺟﻌﻠﻨﻬﺎ ﺗﺬ‬
The Almighty has made this tree a reminder as well as a benefit for those who travel
ۡ
in the deserts. The word ‫ ﻣﻘﻮ ۡﻳﻦ‬is used for travellers who journey through deserts and
desolate lands where it is difficult to obtain fire. The antecedent of the feminine pronoun
ٰۡ ٌ
in ‫ ﺟﻌﻠﻨﻬﺎ‬can be ‫( ﺷﺠﺮة‬tree) as well as the fire which it produces. In both cases, there will
not be any difference in meaning.
ٌ ْ
The word ‫ة‬D—‫ ﺗﺬ‬means “reminder.” Though this reminder has many aspects, I will
allude to two of them which occupy special significance.
First, this is a great sign of God’s sustenance. His providence imposes the
responsibility of accountability on a person. This entails that reward and punishment
in Heaven and Hell respectively take place. I have been explaining this point at
various places in this exegesis.
Second, the information given by the Almighty that Hell will contain fire and also
the tree of zaqqūm is a fact. No one should make fun of it thinking that it is against
sense and reason. The God who can create fire from the evergreen branches of the
trees of markh and ‘afār has no problem in creating the tree of zaqqūm in Hell.
In verse sixty of Sūrah Banī Isrā’īl, it has been mentioned that the people of the
Quraysh who had no fear of the Hereafter would make fun of the Qur’ān that it
informs of fire in Hell and at the same time says that it will also have the tree of
29. Just reflect on the fire which you light. Did you create its tree or We?
30. We made it a reminder, and for the traveller a very beneficial thing.
zaqqūm. At that instance, a rejoinder to their making fun was given through another
aspect which I have explained. Since in verses 52-53 too zaqqūm is mentioned, so
once the fire producing tree is mentioned, attention was also directed to the fact that
people who regard the union of fire and tree in Hell as impossible should learn a
lesson from this tree in which God has combined both.
ۡ ۡ ‫ﻓﺴﺒ ۡﺢ ﺑ‬
31
﴾٧٤﴿ ‫ﺎﺳﻢ رﺑﻚ ﻟﻌﻈ ۡﻴﻢ‬
Here at the end of the discussion, the Prophet (sws) is directed to strongly adhere to
his stance and to keep glorifying God. The reason for emphasizing this is that as far as
the arguments are concerned, they are in his favour, yet these stubborn people are not
budging to accept them; therefore, the Prophet (sws) should not care about them; he
should remain engaged in glorifying the Almighty i.e. celebrating his purity. The
implication is that these people who have been blinded by their desires reckon that the
Almighty has created this world only to bless them with luxury and comfort; they are
not aware that the Almighty is above and too pure to create something for their jest or
sport. It is incumbent upon Him to bring a day in which He rewards the grateful for
their gratitude and takes to task the ingrates.
ۡ ‫ ﺑ‬shows that the word here also embraces the meaning of
preposition ‫ ب‬in ‫ﺎﺳﻢ رﺑﻚ‬
ٌ Theْ
‫( إﺳﺘﻌﺎﻧﺔ‬help) which would incorporate a further meaning in the expression viz. He
should glorify the name of His Lord and seek His help to combat these circumstances.
The word ‫ ْﺳﻢ‬shows that the only means of a person’s association and relationship
with the Almighty are His noble attributes. It is by comprehending them that one gets
a comprehension of God which is the fountainhead of true knowledge and deeds.
Coming up are the closing verses of the sūrah. The leaders of the Quraysh are
addressed and told that the certain event the Qur’ān is informing them of is a reality.
They should not try to escape from it or to refute it. The Qur’ān is not from among the
nonsensical utterances of the soothsayers; it has come down from the preserved
treasure of God’s knowledge. It is a noble discourse which has been revealed through
pure means to a pure Messenger. It is secure and free from the tampering and
interference of the devils. It is an eternal guidance and an everlasting spiritual food for
them. They should not invite their doom by not valuing or honouring it and by refuting
it. They should remember that no one can escape God’s grasp and the elevation and
relegation of which they are being informed will soon be seen by them with all its
consequences and corollaries.
31. Glorify, then, the name of your Lord, the Supreme One.
Verses: 75-96
Readers may now proceed to read the subsequent verses.

ۤ ۡ ۡ ۤ
‫﴾ ﻵﻹ ﻳﻤﺴ "ﻪ ﻵﻹ‬٧٨ۙ ﴿ ‫ۡ ﻛ ٰﺘ ٍﺐ ﻣﻜﻨ ۡﻮ ٍن‬89 ﴾٧٧ۙ ﴿ ‫ﻳۡ ٌﻢ‬D— ‫ ۡ ٰ ٌن‬Ü‫﴾ ﻧ "ﻪ ﻟ‬٧٦ۙ ﴿ ‫ ۡﻌﻠﻤ ۡﻮن ﻋﻈ ۡﻴ ٌﻢ‬h ‫﴾ و ﻧ "ﻪ ﻟﻘﺴ ٌﻢ ﻟ ۡﻮ‬٧٥ۙ ﴿ ‫ﻓﻶﻹ ﻗﺴﻢ ﺑﻤ ٰﻮﻗﻊ ﻟﻨﺠ ۡﻮم‬
‫﴾ و ﺗ ۡﺠﻌﻠ ۡﻮن رزﻗﻜ ۡﻢ ﻧﻜ ۡﻢ ﺗﻜﺬﺑ ۡﻮن‬٨١ۙ ﴿ ‫﴾ ﻓﺒ ٰﻬﺬ ﻟﺤﺪ ۡﻳﺚ ﻧﺘ ۡﻢ ﻣ ۡﺪﻫﻨ ۡﻮن‬٨٠﴿ VP‫ ۡﻳ ٌﻞ ﻣ ۡﻦ رب ﻟ ٰﻌﻠﻤ‬²â‫﴾ ﺗ‬٧٩Q ﴿ ‫ﻟﻤﻄﻬﺮ ۡون‬
ۤ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۤ
‫﴾ ﻓﻠﻮ ﻵﻹ‬٨٥﴿ ‫ ۡون‬Dd‫ب ﻟ ۡﻴﻪ ﻣﻨﻜ ۡﻢ و ﻟٰﻜ ۡﻦ ﻵﻹ ﺗ ۡﺒ‬D‹ ‫﴾ و ﻧ ۡﺤﻦ‬٨٤ۙ ﴿ ‫ ۡون‬ä‫ ٍﺬ ﺗﻨ‬T‫﴾ و ﻧﺘ ۡﻢ ﺣ ۡﻴﻨ‬٨٣ۙ ﴿ ‫﴾ ﻓﻠ ۡﻮ ﻵﻹ ذ ﺑﻠﻐﺖ ﻟﺤﻠﻘ ۡﻮم‬٨٢﴿
‫ و ﺟﻨﺖ‬ÄË‫ﺎن‬ ٌ ‫ ۡو ٌح و ر ۡﻳﺤ‬D° ﴾٨٨ۙ ﴿ VۡP‫ ﺑ‬Ü‫ﺎن ﻣﻦ ﻟۡﻤ‬v ‫﴾ ﻓﺎﻣﺎ ۤ ۡن‬٨٧﴿ VۡP‫﴾ ﺗ ۡﺮﺟﻌ ۡﻮﻧﻬﺎ ۤ ۡن ﻛ ۡﻨﺘ ۡﻢ ٰﺻﺪﻗ‬٨٦ۙ ﴿ VۡP‫ ﻣﺪ ۡﻳﻨ‬OۡP‫ۡن ﻛ ۡﻨﺘ ۡﻢ ﻏ‬
ۡ ۡ ۤ ۡ ۡ ۡ ۡ ۤ
VP‫ﺎن ﻣﻦ ﻟﻤﻜﺬﺑ‬v ‫﴾ و ﻣﺎ ۡن‬٩١Q ﴿ VP‫﴾ ﻓﺴ ٰﻠ ٌﻢ ﻟﻚ ﻣ ۡﻦ ۡﺻ ٰﺤﺐ ﻟﻴﻤ‬٩٠ۙ ﴿ VP‫ﺎن ﻣ ۡﻦ ۡﺻ ٰﺤﺐ ﻟﻴﻤ‬v ‫﴾ و ﻣﺎ ۡن‬٨٩﴿ ‫ﻌ ۡﻴ ٍﻢ‬o
ۡ ۡ ‫﴾ ﻓﺴﺒ ۡﺢ ﺑ‬٩٥ۚ ﴿ VۡP‫﴾ ن ٰﻫﺬ ﻟﻬﻮ ﺣﻖ ﻟۡﻴﻘ‬٩٤﴿ ‫﴾ و ﺗ ۡﺼﻠﻴﺔ ﺟﺤ ۡﻴﻢ‬٩٣ۙ ﴿ ‫ ٌل ﻣ ۡﻦ ﺣﻤ ۡﻴﻢ‬²â‫﴾ ﻓ‬٩٢ۙ ﴿ VۡP‫ﻟﻀﺂﻟ‬
﴾٩٦﴿ ‫ﺎﺳﻢ رﺑﻚ ﻟﻌﻈ ۡﻴﻢ‬ ٍ ٍ
Thus no! I swear by the place in which the stars fall! And indeed this is a mighty
oath if you but know it! Indeed, this is a glorious Qur’ān! In a protected book. None
touch it except the purified; a revelation from the Lord of the Universe. So, do you
people show indifference to this discourse and refute what is sustenance for you! (75-
82)
If you think that you are subservient to no one, then at that time why do not you
when under your very eyes a man’s soul reaches his throat and We are nearer to him
than you, though you cannot see Us – so, why do not you restore this person’s life if
you are subservient to no one if you are truthful. (83-87)
Thus, if he is from among the favoured ones, for him is bliss and ecstasy and a
garden of delight. And if he is from among the companions of the right hand, then
peace be to you O companion of the right hand. And if he is from those who have
denied and has been led astray, then for him is the feast of scalding water and entry to
Hell. (88-94)
Indeed all these things are true and inevitable. Glorify, then, the name of your Lord,
the Supreme One. (95-96)
Explanation
ۡ ۤ
32
﴾٧٥ۙ ﴿ ‫ﻓﻶﻹ ﻗﺴﻢ ﺑﻤ ٰﻮﻗﻊ ﻟﻨﺠ ۡﻮم‬
ۡ
Here the particle ‫ ﻵﻹ‬is not connected to the next word ‫ ﻗﺴﻢ‬. It is totally separate from
it. Before the affirmation, the particle serves to negate the wrong view of the
addressee. Such a negation is very common in Arabic as ٰ well as in the Qur’ān. In
ۡ
Sūrah al-Nisā’, the words are: (٦٥:٤) . ‫` ﻳﺤﻜﻤﻮۡك ﻓ ۡﻴﻤﺎ ﺷﺠﺮ ﺑ ۡﻴﻨﻬ ۡﻢ‬a‫( ﻓﻶﻹ و رﺑﻚ ﻵﻹ ﻳﺆﻣﻨ ۡﻮن ﺣ‬but they
will not – I swear by your Lord – they will not be true believers until they seek your
arbitration in their disputes, (4:65)). In other words, if these Hypocrites think that by
merely uttering words they have embraced faith, then this notion of theirs is
32. Thus no! I swear by the place in which the stars fall!
absolutely wrong. After this, it is stated on oath that these people cannot be true
believers until they accept Muḥammad (sws) as the arbitrator in all their disputes.
In the verse under discussion too, before the oath, the particle ‫ ﻵﻹ‬serves to refute the
false notion of the addressees that the Qur’ān, God forbid, is a revelation from among
the nonsensical utterances of the soothsayers. After that, an oath is sworn by the
exaltedness and sanctity of the Qur’ān and by the fact that it is the word of God. This
style of language is a very natural style and for this reason is found in every language.
It is even present in the Urdu language (the case of English is no different). When it is
said: “No by God! The truth is this,” we employ this very style and the objective is to
negate some notion, view or objection of an addressee before affirming the real truth.
The eloquence in this style is that so baseless is the objection of the objector that the
speaker does not even want to wait for a moment to put up with it. He is not even
ready to negate it after explaining the true aspect.
Most people regard ‫ ﻵﻹ‬to be superfluous. However, in the first place, there are no
superfluous words in an eloquent discourse, but if, for the sake of supposition there
are, then there is great danger in regarding the letter ‫ ﻵﻹ‬to be so. If without any
principle, this letter is regarded to be superfluous, then this can open up a lot of
forbidden things in religion. However, a detailed discussion on this issue is not
ٰ ۡ ۡ
required here. Inshā’Allāh under verse 29 (‫ )ﻟﺌﻶﻹ • ۡﻌﻠﻢ َﻫﻞ ﻟﻜﺘﺐ‬of the coming sūrah, Sūrah
al-Ḥadīd, I will discuss this issue in detail. The ‫ ﻻ‬in that verse too has been regarded
as superfluous by the exegetes. I will, God willing show, that this is in full accordance
with the linguistic style of Arabic.
The word ‫ ﻣﻮ ﻗﻊ‬is the plural of ‫ ﻣ ْﻮﻗﻊ‬which means the place where something happens
or falls. Here it is used for the abodes and check-posts where shooting stars are pelted
at the devils who sit in them and try to eavesdrop on divine secrets. It is evident from
the Qur’ān that there were devils among the jinn who had selected some special
abodes in the heavens in which they would sit for this purpose. At the time of the
revelation of the Qur’ān, the Almighty made special arrangements to protect his
revelations from their interference: those who would try to sit in these abodes to
eavesdrop would be pelted with shooting stars. The jinn themselves have
acknowledged this fact, as recorded in Sūrah Jinn thus:
ۡ ۡ ٰ
‫ ﻓﻤ ۡﻦ ﻳ ۡﺴﺘﻤﻊ‬j ‫ﻘﻌﺪ ﻣﻨﻬﺎ ﻣﻘﺎﻋﺪ ﻟﻠﺴ ۡﻤﻊ‬o ‫ و ﻧﺎ ﻛﻨﺎ‬.‫ ًﺳﺎ ﺷﺪﻳۡ ًﺪ و ﺷﻬ ًﺒﺎ‬Dþ ‫و ﻧﺎ ﻟﻤ ۡﺴﻨﺎ ﻟﺴﻤﺂء ﻓﻮﺟ ۡﺪﻧﻬﺎ ﻣﻠﺌ ۡﺖ‬
ٰ
(٩-٨:٧٢) . ‫ﻵۡﻹن ﻳﺠ ۡﺪ ﻟ "ﻪ ﺷﻬ ًﺎﺑﺎ رﺻ ًﺪ‬
And we deeply observed the heavens and found it filled with stern guards and
darting stars. And we were able to sit in some of its stations to eavesdrop, but now
whoever tries to eavesdrop finds a darting meteor waiting for him. (72:8-9)
In my opinion, the word used for the ambuscades of the jinn in Sūrah Jinn is called
Verses: 75-96
‫ ﻣ ٰﻮﻗﻊ‬in the verse under discussion. The only difference is that the first word refers to
their ambuscade and the second to the targets of the shooting stars. The word ‫ﻟﻨﺠ ۡﻮم‬
ۡ
here refers to shooting stars. In Sūrah al-Mulk, the words used are: ‫و ﻟﻘ ۡﺪ زﻳﻨﺎ ﻟﺴﻤﺂء ﻟﺪﻧﻴﺎ‬
ٰۡ
(٥:٦٧) VۡP‫( ﺑﻤﺼﺎﺑ ۡﻴﺢ و ﺟﻌﻠﻨﻬﺎ رﺟ ۡﻮ ًﻣﺎ ﻟﻠﺸ ٰﻴﻄ‬and We have adorned the lowest heaven with lamps
and made them a means of bombardment on the devils, (67:5)). Explanation on these
shooting stars is found in verses 1-5 of Sūrah al-Najm and verse 35 of Sūrah al-
Raḥmān. Readers may look it up.
33
﴾٧٦ۙ ﴿ ‫ ۡﻌﻠﻤ ۡﻮن ﻋﻈ ۡﻴ ٌﻢ‬h ‫و ﻧ "ﻪ ﻟﻘﺴ ٌﻢ ﻟ ۡﻮ‬
This is a very apt parenthetical sentence between the object of the oath and the
complement of the oath. The implication is that just as these people very stubbornly
regard the Qur’ān to be inspired by the devils, in the same manner they will ask what
the relation of shooting stars with the bombardment of the devils is; however, if they
reflect, they will come to know that this oath carries a great testimony in it: the jinn
and the devils have no access to the divine realm as claimed by the soothsayers. If
anyone wants to get there, the Almighty has made elaborate arrangements to deal with
him. No one can protect himself from the shooting stars of God. In other words,
whether they are able to know this or not and whether they believe in it or not, the
Almighty has revealed a great secret of this universe in this oath.
ۡ ۡ ۡ ۡ ۤ ۡ
34
﴾٨٠﴿ VP‫ﻳۡ ٌﻞ ﻣ ۡﻦ رب ﻟ ٰﻌﻠﻤ‬²â‫﴾ ﺗ‬٧٩Q ﴿ ‫﴾ ﻵﻹ ﻳﻤﺴ "ﻪ ﻵﻹ ﻟﻤﻄﻬﺮ ۡون‬٧٨ۙ ﴿ ‫ ﻛ ٰﺘ ٍﺐ ﻣﻜﻨ ۡﻮ ٍن‬8ۡ 9 ﴾٧٧ۙ ﴿ ‫ ۡﻳ ٌﻢ‬D— ‫ ۡ ٰ ٌن‬Ü‫ﻧ "ﻪ ﻟ‬
After the oath, this is the complement of the oath. It has been explained many a time
in this exegesis that the oaths which occur in the Qur’ān are meant to bear witness. In
other words, after referring to the fact that there exists an arrangement to pelt the
devils on their interference, the addressees are warned that they should not regard this
Qur’ān to be a discourse of the soothsayers; it is a very noble and exalted discourse. It
is found in a protected book with the Almighty and no one except His pure angels can
have access to it; only the angels which are close to God can touch it; the jinn and
devils cannot even come near it. ۡ
ۡ ۡ
The implication of the words VP‫ ۡﻳ ٌﻞ ﻣ ۡﻦ رب ﻟ ٰﻌﻠﻤ‬²â‫ ﺗ‬is that they should not, God forbid,
equate Satanic revelations that come to the soothsayers with the Qur’ān. It is not
inspired by the devils; it is inspired by the Almighty. The guarded tablet is its source.
Except for the angels which are close to God, no one has access to it. It is Gabriel, the
trustworthy, who is the closest among angels to God who brings it down, and devils
can in no way influence them. It was revealed to Muḥammad (sws) whom the
33. And indeed this is a mighty oath if you but know it!
34. Indeed, this is a glorious Qur’ān. In a protected book. None touch it except the purified;
a revelation from the Lord of the Universe.
Almighty has protected from any kind of misguidance and deviation.

ۤ have deduced a certain etiquette relating to ritual purity from the verse: ‫ﻵﻹ‬
Our jurists
ۡ
‫ﻳﻤﺴ "ﻪ ﻵﻹ ﻟﻤﻄﻬﺮ ۡون‬. In their opinion, it is only in the state of this purity that a person is
allowed to touch or read the Qur’ān. However, it is evident from the context of the
verse that this etiquette has no direct bearing on it. For this reason, whether our
readers in the light of arguments accept these deductions or reject them, they fall
beyond the ambit of our discussion. So I will not attempt to raise it here. However, I
will only say that the view of those jurists who impose the same conditions of ritual
purity in orally reading the Qur’ān or touching it which are required for offering the
prayer are based on extremism. The Qur’ān is the Book of God and hence worthy of
respect from every aspect. At the same time, it is a means for us to find out good and
evil, truth and untruth; it is also a reference for making inferences and the basis of
religious reasoning. If it is necessary for a person to be ritually pure and be in the state
of wuḍū if he needs to touch it or read any of its verses or sūrahs, or give its reference,
then this would be an unbearable burden which would be against the religion of
nature. By imposing such unnatural restrictions, the same concept of Qur’ān’s respect
would arise for which Jesus (sws) has used the following words: “No one lights a
lamp and then puts it under a basket. Instead, a lamp is placed on a stand, where it
gives light to everyone in the house.” (Matthew, 5:15)
ۡ ۡ
35
﴾٨١ۙ ﴿ ‫ﻓﺒ ٰﻬﺬ ﻟﺤﺪ ۡﻳﺚ ﻧﺘ ۡﻢ ﻣ ۡﺪﻫﻨ ۡﻮن‬
The word ‫ إدﻫﺎن‬means “to be indifferent, careless and lazy.” After mentioning the
exaltedness of the Qur’ān, the question is posed to them: does this Qur’ān which has
been revealed in such an elaborate manner by the Almighty deserve the indifference
from them that they are showing?
The implication is that they are not so naive and visionless that they are not able to
distinguish a pebble from a pearl; they very well know the difference but do not want
to accept the Qur’ān; for this reason they are showing indifference to it by regarding it
to be the discourse of the soothsayers; however, they should remember that showing
indifference to a reality cannot change it; a reality is always a reality and they will
have to face it; it would have been in their own interest if they had given it due
importance.
ۡ
36
﴾٨٢﴿ ‫و ﺗ ۡﺠﻌﻠ ۡﻮن رزﻗﻜ ۡﻢ ﻧﻜ ۡﻢ ﺗﻜﺬﺑ ۡﻮن‬
ۡ
The word ‫ رزق‬here refers to divine revelation or in other words to the Qur’ān. In
ۡ
ancient scriptures as well as in the Qur’an, divine revelation is called ‫ رزق‬at various
places. I have already cited examples of this usage at an appropriate place of this
35. So, do you people show indifference to this discourse.

36. And refute what is sustenance for you!
Verses: 75-96
exegesis. Jesus (sws) is reported to have said: “Man does not live on bread alone, but
on every word that comes from the mouth of God,” (Matthew, 4:4)). ٰ The Qur’ān has
also called divine revelation as life: (٢٤:٨) ‫ﺳ ۡﻮل ذ دﻋﺎ• ۡﻢ ﻟﻤﺎ ﻳ ۡﺤﻴ ۡﻴﻜ ۡﻢ‬Då‫( ۡﺳﺘﺠ ۡﻴﺒ ۡﻮ ﷲ*) و ﻟ‬Obey God
and the messenger when he calls you to that which gives you life, (8:24)). The verse
would mean that the Almighty revealed divine sustenance for them so that they could
attain eternal life from it; however, it is their misfortune that they are showing a
degrading attitude towards it and not giving it its due importance.
ۡ ۤ ۡ ۡ ۡ ۡ ۡ ۡ ۤ
‫﴾ ﻓﻠ ۡﻮ ﻵﻹ ۡن ﻛﻨﺘ ۡﻢ‬٨٥﴿ ‫ ۡون‬Dd‫ب ﻟ ۡﻴﻪ ﻣﻨﻜ ۡﻢ و ﻟٰﻜ ۡﻦ ﻵﻹ ﺗ ۡﺒ‬D‹ ‫﴾ و ﻧ ۡﺤﻦ‬٨٤ۙ ﴿ ‫ ۡون‬ä‫ ٍﺬ ﺗﻨ‬T‫﴾ و ﻧﺘ ۡﻢ ﺣ ۡﻴﻨ‬٨٣ۙ ﴿ ‫ﻓﻠﻮۡ ﻵﻹ ذ ﺑﻠﻐﺖ ﻟﺤﻠﻘ ۡﻮم‬
ۡ ۡ ۤ ۡ ۡ
37
﴾٨٧﴿ VP‫﴾ ﺗ ۡﺮﺟﻌ ۡﻮﻧﻬﺎ ۡن ﻛﻨﺘ ۡﻢ ٰﺻﺪﻗ‬٨٦ۙ ﴿VP‫ ﻣﺪﻳۡﻨ‬OP‫ﻏ‬
The implication of these verses is that why does not a person able to save himself or
any of his near ones from the jaws of death if by obdurately making fun of the Qur’ān
he thinks that the reward and punishment he is being threatened with is merely a bluff
and that he is subservient to no one and that he will not be held accountable to anyone
for his words and deeds. When death overtakes a person, at that time he finds himself
to be alone and helpless and has to consign his soul to the angel of death. So while
observing one’s helplessness why does he regard himself to be all in all and free from
ۡ ۡ
any accountability? In verse 60 above, the words were: VP‫ﻧ ۡﺤﻦ ﻗﺪ ۡرﻧﺎ ﺑ ۡﻴﻨﻜﻢ ﻟﻤ ۡﻮت و ﻣﺎ ﻧ ۡﺤﻦ ﺑﻤ ۡﺴﺒ ۡﻮﻗ‬
(We have ordained death among you, and We are not helpless). It is this reality which
is divulged here in another way so that no one should consider himself to be all in all;
no one is beyond God’s grasp; everyone is bound to face death and death is destined
for the very reason that it gathers all the dead so that they can be presented before God
on an appointed day.
ۡ ۡ ۤ ْ
The subject of the verb ‫ ﺑﻠﻐﺖ‬in ‫ ﻓﻠ ۡﻮ ﻵﻹ ذ ﺑﻠﻐﺖ ﻟﺤﻠﻘ ۡﻮم‬is ‫ﻔ ٌﺲ‬o (the soul) and is suppressed
here because of concomitant indications. The meaning of the verse is: when the soul
of a person gets stuck in his throat at the time of death. The subject of the verb is
ۤ
similarly suppressed in Sūrah Qiyāmah: (٢٦:٧٥).8 Oš‫ﻶﻹ ذ ﺑﻠﻐﺖ ﻟ‬v (Certainly not! On the
Day when the soul will be stuck in the collar-bone, (75:26)). With respect to
eloquence, the benefit of such an ellipses is that the horror of the event because of
ambiguity becomes even more potent and effective.
The answer to ‫ ﻟ ْﻮﻵﻹ‬is coming up ahead in a very effective manner.
ۡ ۡ
The implication of the verse ‫ ۡون‬ä‫ ٍﺬ ﺗﻨ‬T‫ و ﻧﺘ ۡﻢ ﺣ ۡﻴﻨ‬is that is it not so that the event of
death takes place without other people knowing it; the fact of the matter is that the
near ones of the dying person and his well-wishers including his doctor are present
37. If you think that you are subservient to no one, then at that time why do not you when
under your very eyes a man’s soul reaches his throat and We are nearer to him than you,
though you cannot see Us – so, why do not you restore this person’s life if you are subservient
to no one if you are truthful.
around him; however, before their very eyes, the angel of death claims his soul and no
one can stop him. No one can say that had he been near, he would have stopped the
angel of death from doing his job; all their efforts and plans turn out to be useless in
this regard. ۡ
ۡ
The antecedent of the pronoun ‫ إﻟ ْﻴﻪ‬in ‫ ۡون‬Dd‫ب ﻟ ۡﻴﻪ ﻣﻨﻜ ۡﻢ و ﻟٰﻜ ۡﻦ ﻵﻹ ﺗ ۡﺒ‬D‹ ‫ و ﻧ ۡﺤﻦ‬is the dying
person. His attendants are with him and God is even nearer to him but they cannot see
Him. They can see the hand of their doctor but not the hand of the angel of death –
how efficiently he claims ۤ the soul.
ۡ ۡ ۡ ۡ ۡ ۤ
The verses VP‫ﺗ ۡﺮﺟﻌ ۡﻮﻧﻬﺎ ۡن ﻛﻨﺘ ۡﻢ ٰﺻﺪﻗ‬.VP‫ ﻣﺪ ۡﻳﻨ‬OP‫ ﻓﻠ ۡﻮ ﻵﻹ ۡن ﻛﻨﺘ ۡﻢ ﻏ‬are an answer to the ‫ ﻟ ْﻮﻵﻹ‬mentioned
above. Since the conditional clause and its answer were distanced from one another,
the conditional clause has been repeated here. The verse says that if they think that
they are not subservient to anyone who can seize them and punish them, then why do
not they bring back to its body the soul claimed by the angel of death right before their
ۡ
eyes. The word VP‫ ﻣﺪ ۡﻳﻨ‬means “to be subservient and to be under control.”
38 ٌ ‫ ۡو ٌح و ر ۡﻳﺤ‬D° ﴾٨٨ۙ ﴿ VۡP‫ ﺑ‬Ü‫ﺎن ﻣﻦ ﻟۡﻤ‬v ‫ﻓﺎﻣﺎ ۤ ۡن‬

﴾٨٩﴿ ‫ﻌ ۡﻴ ٍﻢ‬o ‫ و ﺟﻨﺖ‬ÄË‫ﺎن‬
People should not remain under the misconception that once a person dies
everything will end; the fact of the matter is that the real phase will ensue after death
ً ۡ ۡ
which is mentioned above by the words: (٧) ‫و ﻛﻨﺘ ۡﻢ زو ًﺟﺎ ﺛ ٰﻠﺜﺔ‬. On that day, people will be
necessarily divided into three categories: either a person will belong to the favoured
ones or the companions of the right hand or the companions of the left hand. The
verses under discussion say that if the person is from among the favoured ones, then
for him there is eternal bliss and ecstasy and a blessed orchard. The word ‫ ر ۡو ٌح‬means
“bliss” and the word ‫ﺎن‬ ٌ ‫ ر ۡﻳﺤ‬here means “ecstasy.” In Sūrah al-Raḥmān, this word has
been discussed. The real meaning of ‫ﺎن‬ ٌ ‫ ر ۡﻳﺤ‬is that of a flower; however, it is also used
in what it entails, ie. ecstasy and sweet smell.
ۡ ۡ ۡ ۡ ۤ
39
﴾٩١Q ﴿ VP‫﴾ ﻓﺴ ٰﻠ ٌﻢ ﻟﻚ ﻣ ۡﻦ ۡﺻ ٰﺤﺐ ﻟﻴﻤ‬٩٠ۙ ﴿ VP‫ﺎن ﻣ ۡﻦ ۡﺻ ٰﺤﺐ ﻟﻴﻤ‬v ‫و ﻣﺎ ۡن‬
If the person is from among the companions of the right hand, he will receive praise
from God and His angels: O one from the companions of the right hand! For you is
peace and congratulations.
ۡ ۡ
The word ‫ ﻣ ۡﻦ‬in VP‫ ﻓﺴ ٰﻠ ٌﻢ ﻟﻚ ﻣ ۡﻦ ۡﺻ ٰﺤﺐ ﻟﻴﻤ‬does not occur as a preposition as has been
generally understood by our exegetes. It occurs as an explanation of the pronoun of
address in ‫ﻟﻚ‬. For this reason, in my opinion, following is an incorrect translation of
38. Thus, if he is from among the favoured ones, for him is bliss and ecstasy and a garden of
delight.
39. And if he is from among the companions of the right hand, the peace be to you O
companion of the right hand.
Verses: 75-96
the second verse: “Peace be to you from the companions of the right hand.” The
correct translation would be: “O companion of the right hand! Peace be for you.”
Concealed in these salutations and peace is everything which is mentioned earlier
regarding the status of the companions of the right hand.
ۡ ۡ ۡ ۤ
40
﴾٩٤﴿ ‫﴾ و ﺗ ۡﺼﻠﻴﺔ ﺟﺤ ۡﻴ ٍﻢ‬٩٣ۙ ﴿ ‫ ٌل ﻣ ۡﻦ ﺣﻤ ۡﻴ ٍﻢ‬²â‫﴾ ﻓ‬٩٢ۙ ﴿ VP‫ ﻟﻀﺂﻟ‬VP‫ﺎن ﻣﻦ ﻟﻤﻜﺬﺑ‬v ‫و ﻣﺎ ۡن‬
Mentioned in these verses is the fate of the companions of the left hand. However,
they are not mentioned by this title; they are addressed with reference to their real
ۡ ۡ ۡ
crime VP‫ ﻟﻀﺂﻟ‬VP‫( ﻟﻤﻜﺬﺑ‬the rejecters and the misled) so that besides their fate, their crime
is also delineated, and so that this crime is fully associated with the misguided and
rejecters of the Quraysh. Earlier in verses 51-54, the Quraysh are addressed and told:
ۡ ٰ ۡ ۡ ۡ ٰ
﴾٥١ۙ ﴿ ‫﴾ ﺛﻢ ﻧﻜ ۡﻢ ﻳﻬﺎ ﻟﻀﺂﻟ ۡﻮن ﻟﻤﻜﺬﺑ ۡﻮن‬٥٢ۙ ﴿ ‫ﻠ ۡﻮن ﻣ ۡﻦ ﺷﺠ ٍﺮ ﻣ ۡﻦ زﻗ ۡﻮ ٍم‬v‫﴾ ﻵﻹ‬٥٣ۚ ﴿ ‫ ۡﻮن ﻣﻨﻬﺎ ﻟﺒﻄ ۡﻮن‬r‫﴾ ﻓﻤﺎﻟـ‬٥٤ۚ ﴿ ‫ﺑ ۡﻮن ﻋﻠ ۡﻴﻪ ﻣﻦ ﻟﺤﻤ ۡﻴﻢ‬D§‫ﻓ‬.
This same thing is stated here in a concise manner. I have already explained the
ۡ
difference between ‫ ﻟﻀﺂﻟﻮۡن‬and ‫ ﻟﻤﻜﺬﺑ ۡﻮن‬.
It is evident from the words ﴾٩٣ۙ ﴿ ‫ ٌل ﻣ ۡﻦ ﺣﻤ ۡﻴ ٍﻢ‬²â‫﴾ ﻓ‬٩٤﴿ ‫ و ﺗ ۡﺼﻠﻴﺔ ﺟﺤ ۡﻴ ٍﻢ‬that the very first
nourishment they will be greeted with will be boiling water. After that, they will be
flung into the real torment of Hell.
ۡ ۡ ‫﴾ ﻓﺴﺒ ۡﺢ ﺑ‬٩٥ۚ ﴿ VۡP‫ن ٰﻫﺬ ﻟﻬﻮ ﺣﻖ ﻟۡﻴﻘ‬

41
﴾٩٦﴿ ‫ﺎﺳﻢ رﺑﻚ ﻟﻌﻈ ۡﻴﻢ‬
These verses urge the Prophet (sws) to exercise patience and perseverance and they
assure him. He is told that whatever has been mentioned earlier are certain facts.
There is no possibility of any doubt in them. If the people of his nation refuse to
believe in them, then he should leave them to themselves and glorify the Almighty. I
ٌ
have already explained the background and meaning of the word ‫( ﺗ ْﺴﺒ ْﻴﺢ‬glorification)
under verse seventy four. ٰ ْ
With these lines, I come to the end of this sūrah’s exegesis. ‫ ْﺣﺴﺎﻧﻪ‬8x‫( ﻓﺎﻟﺤ ْﻤ ًﺪ ﷲ*) ﻋ‬so,
gratitude be to God for His favours).
Raḥmānābād,
24th October, 1977 AD
11th Dhū al-Qa‘dah, 1397 AH
_______________
40. And if he is from those who have denied and has been led astray, then for him is the
feast of scalding water and entry to Hell.
41. Indeed all these things are true and inevitable. Glorify then, the name of your Lord, the
Supreme One.
Sūrah al-Ḥadīd (57)
Sūrah al-Ḥadīd
This sūrah is the counterpart of Sūrah al-Wāqi‘ah, the previous sūrah. Though both
sūrahs are separated by both the time and period of revelation since this sūrah is
Madīnan and the previous one is Makkan, however, both are deeply related to one
another as far as their meanings are concerned. In the previous sūrah, the principle
reality is explained that the Day of Judgement is bound to come, and when it comes
mankind will be divided into three groups. One group will consist of the al-sābiqūn al-
awwālūn, the second of the aṣḥāb al-yamīn and the third of the aṣḥāb al-shimāl.
In this sūrah, Muslims are urged to become part of the sābiqūn al-awwālūn, and the
methodology spelled out to achieve this is that those who fight and spend in the way
of God before the conquest of Makkah will be counted among the sābiqūn al-
awwālūn, and their status will be greater than those who will fight and spend in the
way of God after this conquest. Though splendid is the promise of God with both, yet
the difference between the two is evident as far as attaining the nearness of God is
concerned. In this regard, those Muslims are urged to spend and fight in the way of
God who though had embraced Islam were weak in fulfilling its demands as they were
not fully aware of the requirements of faith. They are warned that if by getting
entangled in the love of this world they lose the determination to obtain the eternal
kingdom of the Hereafter, then they should remember that like the Jews their hearts
too will be hardened and they will meet a similar fate.
Besides this relationship between the two sūrahs with regard to their meaning, there
is also an apparent relationship between the two. The previous sūrah ended on the
ۡ ۡ ‫ ﻓﺴﺒ ۡﺢ ﺑ‬while this sūrah begins with the words ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬89 ‫ﺳﺒﺢ ﷲ ٰ*) ﻣﺎ‬.
words ‫ﺎﺳﻢ رﺑﻚ ﻟﻌﻈ ۡﻴﻢ‬
In other words, the last verse of the previous sūrah dovetails into the first verse of this
sūrah nicely connecting the two together. Examples of such an exquisite relationship
can also be seen in previous sūrahs, and this is a clear indication of the Qur’ān being a
coherent and well-knitted book.

Verses (1-6): In the introductory part of the sūrah, a comprehensive reference is made
to the attributes of Wisdom, Power, Knowledge, Authority, Origination and
Administration of the Almighty in order to highlight that someone possessing these
attributes will be the one towards whom every one will turn on the Day of Judgement;
therefore, it is befitting that only He should be praised and glorified. Everything
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Ḥadīd 168
within this Universe is glorifying Him and this act of theirs invites mankind to
worship Him only and not associate others with Him in it.
Verses (7-10): A warning is sounded to the Muslims in general and those among them
having a weak faith in particular that they should fulfil the requisites of the covenant
of “to listen and obey” they had pledged at the hands of the Prophet (sws) with all the
spirit and determination they can muster. It is the self-evident requirement of their
faith to respond positively to waging war and spending in the way God which the
Prophet (sws) is today calling them to. It is this attitude which shall bring them
towards light from darkness. Those who today spend and fight in the way of God shall
have a higher status than those who would do so after the conquest of Makkah, though
they too shall be rewarded by the Almighty.
Verses (11-15): Those who shall spend in the way of God with purity of purpose shall
find that their spending has manifested itself into a radiant light which shall guide
them to Paradise. Those who will not spend in the way of God because of hypocrisy
shall be deprived of this light. These people will ask the believers to let them also
benefit from its radiance. The believers shall reply that they have lost the opportunity
to do so by their behaviour in the previous world and they shall not receive it now
whatsoever. After this exchange of dialogue, a wall shall be erected between the two,
on one side of which will be the blessings of God and on the other side will be His
blazing torment.
Verses (16-17): The hypocrites are warned that even after seeing such manifest signs
of the supremacy of Islam, if they do not open their eyes and show hesitation and
refrain from spending in the way of God, they shall become hardhearted like the Jews
before them and meet a similar fate. They are reminded that the Day of Reckoning is
certain to come; neither should they become indifferent to its reward nor unafraid of
its punishment.
Verses (18-19): Those who spend in the way of God and fight for His cause should
rest assured that the Almighty shall value their sacrifices; in fact, they shall be
rewarded many times for each sacrifice they make. It is this fighting and spending in
God’s way which shall entitle them to become shuhadā’ and ṣiddiqīn and they shall
also be rewarded the radiant light from which the hypocrites shall remain deprived.
Verses (20-21): Sorrow is expressed over the timid and unenterprising attitude of the
people who have given their hearts to the transitory pleasures of this world and have
forgotten the mercy of their Lord as well as the Paradise which is as vast as the
vastness of the heavens and the earth.
Verses (22-24): A reminder is sounded that a person’s opulence or poverty does not
depend on his own schemes and plans but on the fate which has been divinely
ordained for him. The correct attitude, therefore, is that a person, whether he is in ease
or in difficulty, should surrender to the will of the Almighty. If he has been blessed
with wealth, he should not hesitate to spend it in the way of God. He should be aware
that just as the Almighty can bless a person with something, He can also deprive him
of it whenever He wants.
Verses (25-27): A refutation is made of the claim of the people who on the basis of the
concept of rahbāniyyah (asceticism) regard fighting and spending in the way of God
as mundane activities and condemn the spirit of jihād of the Muslims. By referring to
history of prophets and messengers, it is shown that jihād has remained the Sunnah of
the Prophets and rahbāniyyah is a religious innovation of the Christians; it is the result
of their transgressing the bounds of their religion. The Prophet Jesus (sws) never
taught it.
Verses (28-29): Muslims are urged to selflessly answer the call of jihād made by the
Prophet (sws) and spend magnanimously for this cause. They are told that they should
pay no heed to the evil suggestions of the wicked among the People of the Book who
are saying that jihād is a mundane undertaking. The prophets have always undertaken
jihād to establish justice and equity and the Muslims must follow the path of the
prophets. The rahbāniyyah invented by the Christians is something which had no
place in the real teachings of the Prophet Jesus (sws). They are just showing their
malice towards the Muslims – but against their wishes, the Almighty shall reward the
Muslims according to the fate He has destined for them.
Section I: (Verses 1-6)

ٰ
ۡ ۡ ۡ ٰ
‫ﻞ‬v 8ٰx‫ و ﻫﻮ ﻋ‬l ‫ و ﻳﻤ ۡﻴﺖ‬³ٖ ۡ ‫ ﻳ‬l ‫﴾ ﻟ "ﻪ ﻣﻠﻚ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬١﴿ ‫ و ﻫﻮ ﻟﻌﺰﻳۡﺰ ﻟﺤﻜ ۡﻴﻢ‬l ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻵ ۡﻹ ۡرض‬89 ‫ﺳﺒﺢ ﷲ*) ﻣﺎ‬
ۡ ٰ
‫ ﺳﺘﺔ‬8ۡ 9 ‫﴾ ﻫﻮ ﻟﺬ ۡي ﺧﻠﻖ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬٣﴿ ‫ و ﻫﻮ ﺑ–ﻞ ~ ۡ` ٍء ﻋﻠ ۡﻴ ٌﻢ‬l ‫ و ﻟﻈﺎﻫﺮ و ﻟﺒﺎﻃﻦ‬D¥‫﴾ ﻫﻮ ﻵۡﻹول و ﻵۡﻹ‬٢﴿ ‫~ ۡ` ٍء ﻗﺪ ۡﻳ ٌﺮ‬
ۡ ۡ ۡ ۡ
‫ و ﻫﻮ‬j ‫ل ﻣﻦ ﻟﺴﻤﺂء و ﻣﺎ • ۡﻌﺮج ﻓ ۡﻴﻬﺎ‬²â‫ج ﻣﻨﻬﺎ و ﻣﺎ ﻳ‬Dá‫ ﻵۡﻹ ۡرض و ﻣﺎ ﻳ‬89 ‫ • ۡﻌﻠﻢ ﻣﺎ ﻳﻠﺞ‬j ‫ ﻟﻌ ۡﺮش‬8x‫ﺎم ﺛﻢ ۡﺳﺘ ٰﻮي ﻋ‬ ٍ ‫ﻳ‬
ٰ ۡ ۡ ٰ ۡ
89 ‫﴾ ﻳ ۡﻮﻟﺞ ﻟ ۡﻴﻞ‬٥﴿ ‫ ﷲ*) ﺗ ۡﺮﺟﻊ ﻵۡﻹﻣ ۡﻮر‬8_ ‫ و‬j ‫﴾ ﻟ "ﻪ ﻣﻠﻚ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬٤﴿ Oٌ P‫ ۡﻌﻤﻠﻮۡن ﺑﺼ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ﻣﻌﻜ ۡﻢ ۡﻳﻦ ﻣﺎ ﻛﻨﺘ ۡﻢ‬
ۢ
﴾٦﴿ ‫ و ﻫﻮ ﻋﻠ ۡﻴ ٌﻢ ﺑﺬ ت ﻟﺼﺪ ۡور‬j ‫ ﻟ ۡﻴﻞ‬89 ‫ﻟﻨﻬﺎر و ﻳ ۡﻮﻟﺞ ﻟﻨﻬﺎر‬
In the name of God, the Most gracious, the Ever Merciful
All that is in the heavens and the earth gives glory to God only. And He is the
Mighty, the Wise one. It is He Who has sovereignty over the heavens and the earth.
He alone ordains life and death, and has power over all things. He is the First and also
the Last, the Apparent and also the Hidden and He has knowledge of all things. (1-3)
It was He who created the heavens and the earth in six days, and then mounted the
throne. He knows all that goes into the earth and all that emerges from it and all that
Verses: 25-29
descends from the heavens and all that ascends in it. And He is with you wherever you
are, and watches all that you do. To Him belongs the sovereignty of the heavens and
the earth and to God shall all things return. (4-5)
He makes the night pass into the day, and the day pass into the night. And He has
knowledge of the secrets of hearts. (6)
Explanation
ۡ ۡ ٰ
1
﴾١﴿ ‫ و ﻫﻮ ﻟﻌﺰﻳۡﺰ ﻟﺤﻜ ۡﻴﻢ‬l ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬89 ‫ﺳﺒﺢ ﷲ*) ﻣﺎ‬
I have explained the word ‫( ﺗ ْﺴﺒ ْﻴﺢ‬tasbīḥ) a number of times in this exegesis. It purges
the being for whom it is spoken from all evil attributes and also connotes worship. This
can be through both words and deeds. Exalting God through the tongue is also ‫ﺗ ْﺴﺒ ْﻴﺢ‬
and offering the prayer and standing, kneeling and prostrating before Him is also ‫ﺗ ْﺴﺒ ْﻴﺢ‬.
It has various forms. Every object of this universe does tasbīḥ of God in some way or
the other. So much so, the Qur’ān has also mentioned the fact that people who do not
willing do it, are forced to do it in the sphere where they cannot exercise their free will.
Consequently, on this basis, people are asked not to create disharmony between their
spheres of freedom and spheres of compulsion. This point has been explained at an
appropriate place earlier.
Wherever the Qur’ān has referred to the tasbīḥ of all objects of the universe, it is
generally done so for three purposes:
Firstly, to remind people of the fact that when every small and big thing of this
universe acknowledges the right of their Lord over them and does His tasbīḥ, then this
right is even more established in the case of man that he does tasbīḥ of his Lord. The
reason for this is that God made him the best of all his creatures and blessed him with
His khilāfah.
Secondly, to encourage the believers to discharge this right so that they do not
despair and lose hope when they see that the majority of this world consists of
ingrates. If there are few among mankind who recognize the right of God over them,
then this is something which should not cause despair and depression. All the rest of
the universe is zealously doing tasbīḥ and glorification of God. He who treads this
path is not alone; in fact, caravans and caravans of people tread this path.
Thirdly, to express indifference to who those desist from God’s worship in spite of
being reminded, and to tell them that if they do not do tasbīḥ of God, then God does
not need it. Every object is doing tasbīḥ; if some unfortunate among men are desisting
from it, they are not harming God in any way; they are harming their own selves.
At some instances, all these three purposes are implied, and some others one or two
of them. They can easily be distinguished. If the strand of sequence of the discourse is
1. All that is in the heavens and the earth gives glory to God only. And He is the Mighty, the
Wise one.
fully kept in consideration, this distinction can easily made by the one who deliberates
on it.
ۡ ۡ ۡ ۡ
The implication of the words ‫ و ﻫﻮ ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬is that since God is ‫ ﻟﻌﺰ ۡﻳﺰ‬and is ‫ ﻟﺤﻜ ۡﻴﻢ‬, for
this reason, it is befitting that only He be worshipped and His tasbīḥ be done. The
ۡ
attribute ‫ ﻟﻌﺰ ۡﻳﺰ‬means that He is dominant over everyone and has all the authority and
that there is no one beyond His control; no one can prevail over Him or dominate Him.
ۡ
At the same time, God is also ‫ ﻟﺤﻜ ۡﻴﻢ‬. Hence each and every action of His is based on
wisdom and justice. It is not that He can exercise power in any way He wants to
whether this has any wisdom and purpose behind it or not. This universe is a very small
product of His power. It bears witness from its very existence that its creator prevails
over everyone and there is immense wisdom in all that He does. It is this wisdom of His
which entails that He bring about a day in which those people be rewarded who led their
lives within the limits set forth by Him, and those punished who exceeded these limits.
If He does not do this, then this is against His honour and power, and if He does not do
this in spite of being able to, then this is against His wisdom, mercy and justice. Without
this, this world becomes a meaningless existence and a playground of children, and it is
against the majesty of a powerful and wise being to create something so stupendous
without any purpose merely for merriment.
ۡ
2
﴾٢﴿ ‫ﻞ ~`ۡ ٍء ﻗﺪ ۡﻳ ٌﺮ‬v 8ٰx‫ و ﻫﻮ ﻋ‬l ‫ و ﻳﻤ ۡﻴﺖ‬³ٖ ۡ ‫ ﻳ‬l ‫ﻟ "ﻪ ﻣﻠﻚ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬
The implication of this verse is that the kingdom of the heavens and the earth is in
God’s hands. No one is His partner in administering it so that he may interfere in any
way. He it is Who gives life and death. When this is so, then how can someone be His
partner in administering this kingdom.
The implication of the words ‫ﻞ ~ ۡ` ٍء ﻗﺪ ۡﻳ ٌﺮ‬v 8ٰx‫ و ﻫﻮ ﻋ‬is that there is nothing beyond His
power that He may need a helper. Each and every part of His kingdom is under His
jurisdiction only and governed by Him alone. He can do anything He likes through
His command of kun.
ۡ ٰ
3
﴾٣﴿ ‫ و ﻫﻮ ﺑ–ﻞ ~ ۡ` ٍء ﻋﻠ ۡﻴ ٌﻢ‬l ‫ و ﻟﻈﺎﻫﺮ و ﻟﺒﺎﻃﻦ‬D¥‫ﻫﻮ ﻵۡﻹول و ﻵۡﻹ‬
After a mention of the extent of His power, mentioned here is the extent of His
knowledge. He is the First and Last: when there was nothing, He existed and when
nothing will remain, He alone will exist. He initiated everything and to Him will
everything return.
ۡ ْ ْ
The Prophet (sws) has explained the words ‫ و ﻟﻈﺎﻫﺮ و ﻟﺒﺎﻃﻦ‬thus: ‫أﻧﺖ ﻟﻈﺎﻫﺮ ﻓﻠ ْﻴﺲ ﻓ ْﻮﻗﻚ ~ ْ` ٌء وأﻧﺖ‬
2. It is He Who has sovereignty over the heavens and the earth. He alone ordains life and
death, and has power over all things.
3. He is the First and also the Last, the Apparent and also the Hidden and He has knowledge
of all things.
Verses: 25-29
ْ
‫( ﻟﺒﺎﻃﻦ ﻓﻠ ْﻴﺲ دوﻧﻚ ~ ْ` ٌء‬You are apparent; nothing is above You. You are Hidden and nothing
is below You).4 In verse thirteen, these words have been used to connote “inside and
outside” ie. the knowledge of God embraces everything inside and outside.
The words ‫ و ﻫﻮ ﺑ–ﻞ ~ ۡ` ٍء ﻋﻠ ۡﻴ ٌﻢ‬summarize the whole issue in the form of a principle: He is
aware of everything; the hidden and the concealed are equally in His knowledge.
ۡ ۡ ۡ
‫ج ﻣﻨﻬﺎ و ﻣﺎ‬Dá‫ ﻵۡﻹ ۡرض و ﻣﺎ ﻳ‬89 ‫ • ۡﻌﻠﻢ ﻣﺎ ﻳﻠﺞ‬j ‫ ﻟﻌ ۡﺮش‬8x‫ﺎم ﺛﻢ ۡﺳﺘ ٰﻮي ﻋ‬ ۡ ۡ
ٍ ‫ۡ ﺳﺘﺔ ﻳ‬89 ‫ﻫﻮ ﻟﺬي ﺧﻠﻖ ﻟﺴ ٰﻤ ٰﻮت و ﻵﻹرض‬
ۡ
ۡ ٰ ۡ ۡ
5
﴾٤﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺑﺼ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ و ﻫﻮ ﻣﻌﻜ ۡﻢ ۡﻳﻦ ﻣﺎ ﻛﻨﺘ ۡﻢ‬j ‫ل ﻣﻦ ﻟﺴﻤﺂء و ﻣﺎ • ۡﻌﺮج ﻓ ۡﻴﻬﺎ‬²â‫ﻳ‬
Mentioned here are further details of God’s all-embracing knowledge and wisdom:
He created the heavens and the earth in six days, and after creating them, He did not
isolate Himself in some corner after delegating their administration to others. He
Himself is governing them by being stationed on His throne. The word “throne” refers
to the reins of power. I have explained that “six days” refers to the days of God and
not to our days.
Wherever in the Qur’ān the six-day creation of the heavens and the earth is
mentioned, the purpose is to direct attention to the elaborate arrangement made by the
Almighty in creating them. After this, the inference is made that what is created by
God in such an elaborate and thorough manner, how will He become indifferent to
their affairs and not show concern on its good and evil and why would He remain
silent as a spectator on whatever mischief and excesses people may indulge in. If He
does so, then this will only mean that He has made this universe as an amusement in
which He made elaborate ٰ arrangements but it has no purpose. ۡ
ۡ ۡ ۡ ۡ
The words ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ و ﻫﻮ ﻣﻌﻜ ۡﻢ ۡﻳﻦ ﻣﺎ ﻛﻨﺘ ۡﻢ‬j ‫ل ﻣﻦ ﻟﺴﻤﺂء و ﻣﺎ • ۡﻌﺮج ﻓ ۡﻴﻬﺎ‬²â‫ج ﻣﻨﻬﺎ و ﻣﺎ ﻳ‬Dá‫ ﻵﻹ ۡرض و ﻣﺎ ﻳ‬89 ‫• ۡﻌﻠﻢ ﻣﺎ ﻳﻠﺞ‬
ۡ
Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺑﺼ‬h explain that He is running the affairs of His dominion very alertly and
minutely: He knows whatever enters the earth and whatever comes out of it; He is also
aware of what descends from the heavens and what ascends towards it. He is with every
person wherever he is and watched whatever they do.
ٰ ۡ
6
﴾٥﴿ ‫ ﷲ*) ﺗ ۡﺮﺟﻊ ﻵۡﻹﻣ ۡﻮر‬8_ ‫ و‬j ‫ﻟ "ﻪ ﻣﻠﻚ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬
The implication is that not only is the Almighty aware of everything, He is
4. Abū Ḥātim Muḥammad ibn Ḥibbān al-Bustī, Ṣaḥīḥ, 2nd ed., vol. 3 (Beirut: Mu’assasah al-
risālah, 1993), 246, (no. 966).
5. It was He who created the heavens and the earth in six days, and then mounted the throne.
He knows all that goes into the earth and all that emerges from it and all that descends from the
heavens and all that ascends in it. And He is with you wherever you are, and watches all that
you do.
6. To Him belongs the sovereignty of the heavens and the earth and to God shall all things
return.
practically the fountainhead and source of all affairs. All matters are initiated at His
behest, and their report is presented before Him alone. His taskforce turns to Him for
all directives, and present their performance report before Him only. Neither is anyone
authorized to do anything at his own discretion nor is anyone immune from being
accountable before Him.
ۢ
7
﴾٦﴿ ‫ و ﻫﻮ ﻋﻠ ۡﻴ ٌﻢ ﺑﺬ ت ﻟﺼﺪ ۡور‬j ‫ ﻟ ۡﻴﻞ‬89 ‫ ﻟﻨﻬﺎر و ﻳﻮۡﻟﺞ ﻟﻨﻬﺎر‬89 ‫ﻳ ۡﻮﻟﺞ ﻟ ۡﻴﻞ‬
The verse points out that the cycle of day and night is not going on of its own
accord. No one else except God is governing it. He alone inserts and takes out the day
into the night and night into the day; both enthusiastically
ٰ follow each other.
ٌ ۡ ۡ ۡ
The implication of the words OP‫ﻌﻤﻠﻮن ﺑﺼ‬h ‫ و ﷲ*) ﺑﻤﺎ‬is that when He alone brings the light of
the day and the darkness of the night and He brings forth the light of the day to disperse
the all-embracing darkness and unveils everything covered by it, so how can anything
remain hidden from Him? He is fully aware of the most concealed secrets and is even
aware of the secrets of the hearts.
In the next section of verses, those Muslims are addressed who had formally
embraced faith and had pledged the covenant of “to listen and to obey;” however,
when the time came for waging war and spending for the cause of God, they failed to
fulfill the requisites of faith. Such weak Muslims are informed that they should assess
their own character in the light of God’s attributes, and fulfil the requisites of the faith
they have embraced. Today, if they want to be counted among the foremost to Islam,
they can do so by responding to the calls of the Prophet (sws) regarding waging war
and spending for the cause of God; otherwise, they should remember that their fate
will be like that of the hypocrites, and the opportunity they lose today, will never
come to their disposal again.
ۡ ۡ ۡ ۡ ۡ ۡ ٰ
‫﴾ و ﻣﺎ ﻟﻜ ۡﻢ ﻵﻹ‬٧﴿ Oٌ P‫ﻔﻘ ۡﻮ ﻟﻬ ۡﻢ ۡﺟ ٌﺮ ﻛﺒ‬o ‫ ﻓﺎﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﻨﻜ ۡﻢ و‬j ‫ ﻓ ۡﻴﻪ‬VP‫ﻔﻘ ۡﻮ ﻣﻤﺎ ﺟﻌﻠﻜ ۡﻢ ﻣ ۡﺴﺘﺨﻠﻔ‬o ‫ٰ ﻣﻨ ۡﻮ ﺑﺎﷲ*) و رﺳ ۡﻮ ٖﻟﻪ و‬
ۡ ۡ ٰ
8ٰx‫ل ﻋ‬²â‫﴾ ﻫﻮ ﻟﺬ ۡي ﻳ‬٨﴿ VP‫ و ﻟﺮﺳ ۡﻮل ﻳ ۡﺪﻋ ۡﻮ• ۡﻢ ﻟﺘ ۡﺆﻣﻨ ۡﻮ ﺑﺮﺑﻜ ۡﻢ و ﻗ ۡﺪ ﺧﺬ ﻣ ۡﻴﺜﺎﻗﻜ ۡﻢ ۡن ﻛﻨﺘ ۡﻢ ﻣ ۡﺆﻣﻨ‬l )*‫ﺗ ۡﺆﻣﻨ ۡﻮن ﺑﺎﷲ‬
ۡ ٰ ۡ ٰ
‫ ﺳﺒ ۡﻴﻞ‬8ۡ 9 ‫﴾ و ﻣﺎ ﻟﻜ ۡﻢ ﻵﻹ ﺗﻨﻔﻘ ۡﻮ‬٩﴿ ‫ و ن ﷲ*) ﺑﻜ ۡﻢ ﻟﺮء ۡو ٌف رﺣ ۡﻴ ٌﻢ‬j ‫ ﻟﻨ ۡﻮر‬8_ ‫ﺟﻜ ۡﻢ ﻣﻦ ﻟﻈﻠ ٰﻤﺖ‬Dá‫ ﺑﻴﻨ ٍﺖ ﻟﻴ‬ë‫ﻋ ۡﺒﺪ ٖ ۤه ٰ ٰﻳﺖ‬
7. He makes the night pass into the day, and the day pass into the night. And He has
knowledge of the secrets of hearts.
Verses: 25-29
ً ٰ ۡ ۡ ۡ ۡ ٰ ٰ
‫ﻚ ۡﻋﻈﻢ درﺟﺔ ﻣﻦ‬TÊ‫ وﻟ‬j ‫ﻔﻖ ﻣ ۡﻦ ﻗ ۡﺒﻞ ﻟﻔ ۡﺘﺢ و ﻗﺘﻞ‬o ‫ ﻵﻹ ﻳ ۡﺴﺘﻮ ۡي ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ‬j ‫ ث ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬OP‫ﷲ*) و ﷲ*) ﻣ‬
ً ٰ ۡ ۡ ٰ ٰ ۡ ٰ ً ٰ ۡ
‫ﺿﺎ‬Dۡ ‹ )*‫ ض ﷲ‬Ü• ‫﴾ ﻣ ۡﻦ ذ ﻟﺬ ۡي‬١٠﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺧﺒ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j `¨‫ﻶﻹ وﻋﺪ ﷲ*) ﻟﺤ ۡﺴ‬v ‫ و‬j ‫ ۡﻌﺪ و ﻗﺘﻠ ۡﻮ‬€ ‫ﻦ‬È ‫ﻔﻘ ۡﻮ ﻣ‬o ‫ﻟﺬ ۡﻳﻦ‬
ۡ ۡ ٰ ۡ ۡ ۡ ۤ ٰ ً
‫ﻜﻢ‬¹Dٰ §‫ ۡﻳﺪ ۡﻳﻬ ۡﻢ و ﺑﺎ ۡﻳﻤﺎﻧﻬ ۡﻢ ﺑ‬VP‫ ﻧ ۡﻮرﻫ ۡﻢ ﺑ‬³Óٰ ‫ و ﻟﻤ ۡﺆﻣﻨﺖ ﻳ ۡﺴ‬VP‫﴾ ﻳ ۡﻮم ﺗﺮي ﻟﻤ ۡﺆﻣﻨ‬١١ۚ ﴿ ‫ﻳۡ ٌﻢ‬D— ‫ﺣﺴﻨﺎ ﻓﻴﻀﻌﻔ "ﻪ ﻟ "ﻪ و ﻟ "ﻪ ۡﺟ ٌﺮ‬
ٰ ٰ ۡ ٰ ۡ ۡ ۡ ٰ ٰ ۡ ٰ ۡ
‫﴾ ﻳ ۡﻮم •ﻘ ۡﻮل ﻟﻤﻨﻔﻘ ۡﻮن و ﻟﻤﻨﻔﻘﺖ‬١٢ۚ ﴿ ‫ ذﻟﻚ ﻫﻮ ﻟﻔ ۡﻮز ﻟﻌﻈ ۡﻴﻢ‬j ‫ﻟﻴ ۡﻮم ﺟﻨ ٌﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ‬
ٌ ‫ب ﺑ ۡﻴﻨﻬ ۡﻢ ﺑﺴ ۡﻮر ﻟ "ﻪ ﺑ‬DÙ‫ ﻓ‬j ‫ ﻗ ۡﻴﻞ ۡرﺟﻌ ۡﻮ ورآء• ۡﻢ ﻓﺎﻟۡﺘﻤﺴ ۡﻮ ﻧ ۡﻮ ًر‬l ‫ ۡﻘﺘﺒ ۡﺲ ﻣ ۡﻦ ﻧ ۡﻮرﻛ ۡﻢ‬o ‫ ۡوﻧﺎ‬äۡ‫ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨﻮ ﻧ‬
‫ ﺑﺎﻃﻨ "ﻪ‬j ‫ﺎب‬ ٍ
ۡ‫ۡﻔﺴﻜ ۡﻢ و ﺗﺮﺑ ۡﺼﺘﻢ‬o ‫ و ﻟٰﻜﻨﻜ ۡﻢ ﻓﺘ ۡﻨﺘ ۡﻢ‬8ٰx‫ ﻗﺎﻟ ۡﻮ ﺑ‬j ‫﴾ ﻳﻨﺎد ۡوﻧﻬ ۡﻢ ﻟ ۡﻢ ﻧﻜ ۡﻦ ﻣﻌﻜ ۡﻢ‬١٣Q ﴿ ‫ﻓ ۡﻴﻪ ﻟﺮ ۡﺣﻤﺔ و ﻇﺎﻫﺮ "ه ﻣ ۡﻦ ﻗﺒﻠﻪ ﻟۡﻌﺬ ب‬
ٌ ۡ ۡ ۡ ٰ ٰ ٰ ۡ
‫﴾ ﻓﺎﻟﻴ ۡﻮم ﻵﻹ ﻳ ۡﺆﺧﺬ ﻣﻨﻜ ۡﻢ ﻓ ۡﺪﻳﺔ و ﻵﻹ ﻣﻦ ﻟﺬ ۡﻳﻦ‬١٤﴿ ‫• ۡﻢ ﺑﺎﷲ*) ﻟﻐﺮ ۡور‬DÛ ‫` ﺟﺂء ۡﻣﺮ ﷲ*) و‬a‫ ﺣ‬8ž‫ﺗﻜﻢ ﻵۡﻹﻣﺎ‬DÛ ‫و ۡرﺗ ۡﺒﺘ ۡﻢ و‬
ۡ ۡ ۡ ۡ
﴾١٥﴿ OP‫ و ﺑﺌﺲ ﻟﻤﺼ‬j ‫ ﻣ ۡﻮﻟٰˆﻜ ۡﻢ‬³´ j ‫ﻜﻢ ﻟﻨﺎر‬¹‫ ﻣﺎ ٰو‬j ‫ﻛ¦ ۡو‬
Believers! Profess faith in God and His Messenger and spend from the wealth He has
entrusted you with; thus those of you who embrace faith and spend in charity shall be
richly rewarded. And what has happened to you that you are not professing faith in God
and His Messenger even though the Messenger is inviting you to profess faith in your
God, and He has taken a strong covenant from you, if you are believers? (7-8)
It is He who brings down clear revelations to His servant so that he may lead you
out of darkness into the light. And indeed God is compassionate to you and merciful.
And why should you not spend in the cause of God when God alone will inherit the
heavens and the earth? Those of you who will spend and wage war before the
conquest of Makkah, and those who will spend and wage war afterwards will not be
equal. These people will have a greater status than those who spend and wage far
afterwards. Yet God has promised each a good reward; And God is aware of all that
you do. (9-10)
Who will give a generous loan to God so that He may increase it and he shall
receive a noble recompense. Remember the day when you shall see the true believers,
men and women, with their light moving before them and on their right hands: “Glad
tidings are for you of gardens watered by running streams in which you shall abide
forever.” This is the supreme triumph. On the Day when the hypocrites, both men and
women, will call out to the believers: “Please give us the chance to benefit from your
light.” But they will be told: “Go back, and seek the light there!” Thus a wall will
separate them and the believers in which there will be a door. Inside it, there shall be
mercy, and outside it torment. They will plead to them, saying: “Were we not on your
side?” “Yes,” they will reply, “you were indeed so but you indulged in mischief,
waited for our turn of fortunes, remained in doubts and were deceived by desires until
God’s will was done and the Deceiver kept you in deception about God. So, today no
ransom shall be accepted from you, or from the disbelievers. The Fire shall be the
abode for all of you; it is your place of return and what an evil abode it is!” (11-15)
Explanation
8
﴾٧﴿ Oٌ P‫ﻔﻘ ۡﻮ ﻟﻬ ۡﻢ ۡﺟ ٌﺮ ﻛﺒ‬o ‫ ﻓﺎﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﻨﻜ ۡﻢ و‬j ‫ ﻓ ۡﻴﻪ‬VP‫ﻔﻘ ۡﻮ ﻣﻤﺎ ﺟﻌﻠﻜ ۡﻢ ﻣ ۡﺴﺘﺨﻠﻔ‬o ‫ٰ ﻣﻨ ۡﻮ ﺑﺎﷲ*) و رﺳ ۡﻮ ٖﻟﻪ و‬
Though the address in ‫ ٰ ﻣﻨ ۡﻮ‬is apparently general, it will become evident later from
contextual indicators that it is directed to a certain category of Muslims and to the
hypocrites who though had laid claim to faith in God and His Prophet (sws), but
started to evade and desist from its demands of spending and waging war for the cause
of God when they arose before them. It is by addressing such claimants of faith that
they are told to profess faith in God and His Prophet in the real sense of the word. In
other words, the word ‫ ٰ ﻣﻨ ۡﻮ‬is used here in its complete form the way it is in ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ‬
ۤ
(١٣٦ :٤) ‫( ٰ ﻣﻨ ۡﻮ ٰ ﻣﻨ ۡﻮ‬O you who lay claim to faith! profess strong faith, (4:136)).
Examples of a verb being used in its initial and complete meanings can be seen in the
previous sūrahs. ۡ
ۡ ۡ
The words ‫ ﻓ ۡﻴﻪ‬VP‫ﻔﻘ ۡﻮ ﻣﻤﺎ ﺟﻌﻠﻜ ۡﻢ ﻣ ۡﺴﺘﺨﻠﻔ‬o ‫ و‬mention an essential requirement and also a
very clear and natural reason. The implication is that the obligation a person owes to
his faith in God and the Prophet (sws) does not stand fulfilled by merely verbally
expressing faith; it is essential for its fulfillment that when they are called to sacrifice
their life and wealth for the cause of God, they should positively respond to it. How
can those who do not even have the courage to spend their wealth be expected to
sacrifice their lives, and what is the of status of the claim to faith of those who do not
have the courage to sacrifice neither their wealth nor their life.
ۡ ۡ
The words ‫ ﻓ ۡﻴﻪ‬VP‫ ﻣﻤﺎ ﺟﻌﻠﻜ ۡﻢ ﻣ ۡﺴﺘﺨﻠﻔ‬imply that these people should keep in consideration
the fact that they are neither the creators nor the owners of this wealth; God has, in
reality, entrusted it to them so that they may use it within the limits He has set forth and
be ready to give an account of each and every penny to Him. The implication is that
when they are not the creators and masters of this wealth and only its trustees and when
a demand comes to them from the very being who has entrusted them with this to
wealth to spendۡ it, then why are they showing stinginess in this?
ٌOۡP‫ﻔﻘ ۡﻮ ﻟﻬ ۡﻢ ۡﺟ ٌﺮ ﻛﺒ‬o ‫ﻓﺎﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣ ۡﻨﻜ ۡﻢ و‬: here the word ‫ۡﻔﻘ ۡﻮ‬o (spend) after ‫( ٰ ﻣﻨ ۡﻮ‬profess faith) is
meant to attest and bear witness to faith. In other words, people who have professed
faith attest to it by spending for the cause of God should rest assured that this is a very
lucrative deal; God will generously repay them. They will be rewarded ten times; so
why should they be apprehensive on making this investment.
Here, it is essential to remember what had been alluded to earlier: the attributes of
God mentioned at the beginning of the sūrah are effectively a mirror for the people:
while keeping them in consideration, people who have laid claim to faith should
8. Believers! Profess faith in God and His Messenger and spend from the wealth He has
entrusted you with; thus those of you who embrace faith and spend in charity shall be richly
rewarded.
Verses: 25-29
enhance their moral conduct. It was stated earlier on that God is the First and the Last
and everything will return to Him. When this is the reality, then whatever a person has
in this world is not owned by him; he is their custodian from God; so when the real
owner is God, then what is the sense in withholding His money from Him.
ۡ ۡ ٰ
9
﴾٨﴿ VP‫ و ﻟﺮﺳ ۡﻮل ﻳ ۡﺪﻋ ۡﻮ• ۡﻢ ﻟﺘ ۡﺆﻣﻨ ۡﻮ ﺑﺮﺑﻜ ۡﻢ و ﻗ ۡﺪ ﺧﺬ ﻣ ۡﻴﺜﺎﻗﻜ ۡﻢ ۡن ﻛﻨﺘ ۡﻢ ﻣ ۡﺆﻣﻨ‬l )*‫و ﻣﺎ ﻟﻜ ۡﻢ ﻵﻹ ﺗ ۡﺆﻣﻨ ۡﻮن ﺑﺎﷲ‬
This verse counsels in a rebuking manner such weak Muslims: when they have
pledged a covenant of “to listen and obey” at the hands of the Prophet (sws), then this
requires that they follow with letter and spirit whatever directive be revealed by God
and whatever call be given to them by the Prophet (sws); however, in actual fact, they
are evading the calls of the Prophet (sws) to spend for the cause of God; what type of
a pledge and what sort of faith is this. And when today the Prophet (sws) is among
them this is the condition of their faith and pledge and he himself is asking them to
fulfill the requirements of faith, what will happen later when the Prophet (sws) is no
longer among them.
Two things are clearly expressed in this verse:
Firstly, it is an essential requirement of faith that a person profess faith in everything
revealed by God and to which the Prophet (sws) called them. Denying any one of
them is like denying all.
Secondly, deeds are only a manifestation of faith, and spending for the cause of God
occupies special importance in nurturing and strengthening faith. Thus here, for this
very reason, the call to spend for the cause of God has been expressed as the call to
faith.
The word ‫( ﻣ ۡﻴﺜﺎق‬pledge) here refers to the pledge of “to listen and obey” which
every Muslim was required to do at the hands of the Prophet (sws). My mentor Imām
Farāhī’s inclination is that it refers to the pledge mentioned in the following verse:
ۡ ٌ ۡ ۤ ٰ ۡ
j ‫ﻧ "ﻪ‬Dd‫ ﺑ ٖﻪ و ﻟﺘﻨ‬Vâ‫ ﻟﻤﺎ ٰ ﺗ ۡﻴﺘﻜ ۡﻢ ﻣ ۡﻦ ﻛ ٰﺘ ٍﺐ و ﺣﻜﻤ ٍﺔ ﺛﻢ ﺟﺂء• ۡﻢ رﺳ ۡﻮ ٌل ﻣﺼﺪق ﻟﻤﺎ ﻣﻌﻜ ۡﻢ ﻟﺘ ۡﺆﻣ‬VPٖ ‫و ذ ﺧﺬ ﷲ*) ﻣ ۡﻴﺜﺎق ﻟﻨﺒ‬
ٰ ۡ ۡ ۤ ۡ ٰ ٰ ۡ ۡ
(٨١:٣) . ‫ ﻗﺎل ﻓﺎﺷﻬﺪ ۡو و ﻧﺎ ﻣﻌﻜ ۡﻢ ﻣﻦ ﻟﺸﻬﺪ ۡﻳﻦ‬j ‫ ۡرﻧﺎ‬D‹ ‫ ﻗﺎﻟ ۡﻮ‬j ‫ي‬æçۡ ‫ ذﻟﻜ ۡﻢ‬8x‫ ۡرﺗ ۡﻢ و ﺧﺬﺗ ۡﻢ ﻋ‬D‹ ‫ﻗﺎل ء‬
And when God took a pledge about the prophets: “Now that I gave you the Book
and the wisdom and then comes to you a Messenger in confirmation of what is with
you, believe in him and help him.” He said: “Do you acknowledge this and accept
the burden I have laid on you in these terms?” They replied: “We acknowledge it.”
He said: “Then bear witness and I will bear witness with you.” (3:81)
9. And what has happened to you that you are not professing faith in God and His
Messenger even though the Messenger is inviting you to profess faith in your God, and He has
taken a strong covenant from you, if you are believers?
I have deliberated on this, and have been unable to understand it. What is mentioned
in the above quoted verse has a different context; it cannot be implied here. On ٰ the other
ۡ
hand, my view is corroborated by the following verse of Sūrah al-Mā’idah: )*‫ ۡﻌﻤﺔ ﷲ‬o ‫ ۡو‬D—‫و ذ‬
ۡ ۡ ۡ ۡ ۡ ۤ ۡ ۡ ۡ ۡ ۡ
(٧:٥) .‫( ﻋﻠﻴﻜﻢ و ﻣﻴﺜﺎﻗﻪ ﻟﺬي و ﻘﻜﻢ ﺑ ٖﻪ ® ذ ﻗﻠﺘﻢ ﺳﻤﻌﻨﺎ و ﻃﻌﻨﺎ‬remember God’s favour to you, and the
covenant with which He bound you when you said: “we listen and obey.” (5:7))
ٰ ۡ ٰ
10
﴾٩﴿ ‫ و ن ﷲ*) ﺑﻜ ۡﻢ ﻟﺮء ۡو ٌف رﺣ ۡﻴ ٌﻢ‬j ‫ ﻟﻨ ۡﻮر‬8_ ‫ﺟﻜ ۡﻢ ﻣﻦ ﻟﻈﻠ ٰﻤﺖ‬Dá‫ ﺑﻴﻨ ٍﺖ ﻟﻴ‬ë‫ ﻋ ۡﺒﺪ ٖ ۤه ٰ ٰﻳﺖ‬8ٰx‫ل ﻋ‬²â‫ﻫﻮ ﻟﺬ ۡي ﻳ‬
The verse tells these people that they should not try to run away from the call of
spending for the cause of God given by the Prophet (sws). The Almighty is revealing
these radiant verses to Him so that He can take you out from the darkness of their evil
desires and bring them to the radiance of love for the Hereafter. They should not think
that the Almighty wants them to be put through hardships and difficulties. He is
forgiving and gracious. He is opening up the path that will lead them to success both
in this world and in the Hereafter and not inflicting hardships on them.
ٰ
The words ‫ ﺑﻴﻨ ٍﺖ‬ë‫ ٰ ٰﻳﺖ‬though refer to all the guidance which people were receiving
through the Prophet (sws); however, here specifically those verses are referred to
which relate to spending and waging war for the cause of God, and which in part are
also mentioned with clear arguments further down in the sūrah.
The word ‫ ﻟﻈﻠ ٰﻤﺖ‬refers to the darkness of one’s lustful desires and of the love of this
world the sole remedy for which is to spend in the way of God and the word ‫ ﻟﻨ ۡﻮر‬refers
to the radiance produced by spending in the way of God and which is mentioned
ahead in verse twelve.
I have already explained the expression ‫ رء ۡو ٌف رﺣ ۡﻴ ٌﻢ‬at an appropriate place in this
exegesis. The first of these attributes implies that God wards off evil and the second
implies that God affirms good.
ٰ ۡ ۡ ۡ ۡ ٰ ٰ ۡ
j ‫ﻔﻖ ﻣ ۡﻦ ﻗ ۡﺒﻞ ﻟﻔ ۡﺘﺢ و ﻗﺘﻞ‬o ‫ ﻵﻹ ﻳ ۡﺴﺘﻮ ۡي ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ‬j ‫ ث ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬OP‫ ﺳﺒ ۡﻴﻞ ﷲ*) و ﷲ*) ﻣ‬8ۡ 9 ‫و ﻣﺎ ﻟﻜ ۡﻢ ﻵﻹ ﺗﻨﻔﻘ ۡﻮ‬
ۡ ٰ ٰ ۡ ٰ ً ٰ ۡ ً
11
﴾١٠﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺧﺒ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j `¨‫ﻶﻹ وﻋﺪ ﷲ*) ﻟﺤ ۡﺴ‬v ‫ و‬j ‫ ۡﻌﺪ وﻗﺘﻠ ۡﻮ‬€ ‫ﻦ‬È ‫ﻔﻘ ۡﻮ ﻣ‬o ‫ﻚ ۡﻋﻈﻢ درﺟﺔ ﻣﻦ ﻟﺬﻳۡﻦ‬TÊ‫وﻟ‬
This verse urges these weak Muslims to spend for the cause of God and for this
purpose states two arguments as motivating factors. The first of them is the same as is
alluded to earlier in verse seven: God is the owner of all what belongs to the heavens
10. It is He who brings down clear revelations to His servant so that he may lead you out of
darkness into the light. And indeed God is compassionate to you and merciful.
11. And why should you not spend in the cause of God when God alone will inherit the
heavens and the earth? Those of you who will spend and wage war before the conquest of
Makkah, and those who will spend and wage war afterwards will not be equal. These people
will have a greater status than those who spend and wage far afterwards. Yet God has promised
each a good reward; And God is aware of all that you do.
Verses: 25-29
and the earth. Whatever control a person has in this world on various things is
temporary as God’s vicegerent and trustee. In the end, everything is to return to God.
So when a human being leads this transient life while being entrusted wealth by God,
then what is the meaning of showing such miserliness? The only right attitude in this
matter can be that if he is stingy for his own needs he can be so, but when He who has
entrusted this wealth to him demands it, he should generously spend it.
Secondly, a variation in circumstances greatly changes the quality of a deed. At that
time, when disbelief and disbelievers prevailed in Makkah (it should remain in
consideration that this sūrah was revealed before the conquest of Makkah) and the
Quraysh were dreaded in Arabia, if people spend for the supremacy of Islam and take
part in jihād, their status will be much higher before God than those who will do so after
the conquest of Makkah when the Quraysh would be humbled. Fortunate are those who
take the initiative to serve Islam in these difficult circumstances. In other words, if they
are given this opportunity, they should not waste it; on the contrary, they should try to
show determination in trying to secure a place among the near and loved ones of God.
It has already been explained in Sūrah al-Wāqi‘ah that Muslims who would be
counted as the near and loved ones of God would belong more to the early period of
Islam when it would become alien among the masses; they would be the ones who
would be blessed with the grace of serving Islam with perseverance. Very few people
from the later periods would end up in this category. These would be people who
would pass through very strenuous trials and achieved some great feat for the cause of
religion. ٰ
ۡ ٰ ۡ ٰ ً
The words Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺧﺒ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j `¨‫ﻶﻹ وﻋﺪ ﷲ*) ﻟﺤ ۡﺴ‬v ‫ و‬mean that great is the promise of God for
both. Even after the conquest of Makkah those who made sacrifices for the cause of
Islam will have different status with regard to the extent of their services. Whoever
will serve Islam with sincerity and good intention will gain reward; moreover, there
will be those among them who would be categorized among the topmost. However,
the period before the conquest of Makkah is different. Fortunate are the people who
recognize its worth and duly benefit from it.
ۡ ۡ
Here the word ‫( ﻟﻔﺘﺢ‬conquest) obviously refers to the conquest of Makkah. Some
people are of the opinion that it refers to the truce of Ḥudaybiyah, but this truce cannot
be regarded as the real conquest; it was only a prelude to the conquest of Makkah. By
ۡ ۡ
the word ‫( ﻟﻔﺘﺢ‬conquest), the mind instantly jumps to the conquest of Makkah. During
this struggle, it was deeply-rooted in the heart of every Muslim that the real purpose
of the messengerhood of Muḥammad was to cleanse the House of God from all the
filth of disbelief and polytheism and to make evident before the people its true
Abrahamic majesty. Consequently, every true Muslim was desirous of this event and
was awaiting it. Only the hypocrites because of their spinelessness were hesitant. A
mention of this indecisiveness of theirs is mentioned further ahead in the sūrah as a
reason for their hypocrisy.
ۤ ٰ ً ً ٰ ۡ
12
﴾١١ۚ ﴿ ‫ ۡﻳ ٌﻢ‬D— ‫ﺿﺎ ﺣﺴﻨﺎ ﻓﻴﻀﻌﻔ "ﻪ ﻟ "ﻪ و ﻟ "ﻪ ۡﺟ ٌﺮ‬Dۡ ‹ )*‫ ض ﷲ‬Ü• ‫ﻣ ۡﻦ ذ ﻟﺬ ۡي‬
In very clear and effective words, this verse makes an appeal for financial help
regarding jihād: who is it who can give a befitting loan to God so that God may
increase it and richly reward them. The word loan used here can refer to general
spending for the cause of God; here it is evident from the context that it refers to
monetary assistance for jihād.
The appeal found in the word “loan” used for spending for the cause of God does
not need any elaboration. It has become evident earlier that whatever a person has is a
trust given to him by God. It is a great favour of the munificent God that when He
asks people to spend for His cause the very wealth He had blessed them with, He calls
it to be a loan for which He is liable to them to pay back just as a borrower is
responsible to pay back what he has borrowed from a money-lender.
ٰ
The implication of the word ‫ ﻓﻴﻀﻌﻔ "ﻪ‬is that it is not that the Almighty is demanding
loan because of some shortfall in His treasure. When everything has been created and
given by Him, how can this question arise? He is only asking for this amount so that
the money He has blessed people with is deposited in His bank and is increased
manifold so that its profit takes the form of a never ending reward that can be used in
an eternal life. The sarcasm this style carries for interest-capitalists is not hidden for
those who have a flare for the language. In other words, what is implied is that he who
deposits his capital in the banks of this world should know that his capital and
everything else is transient; however, the capital a person saves with God will reap
eternal profits and will also remain safe and secure with Him.
People have generally translated this word as “two-fold;” this, however, is not
correct. It means “to increase.” This increase can be two-fold, four-fold, ten-fold and
in fact manifold. It depends on the sincerity of the giver and on his circumstances in
which he gave it and most of all on the blessings of the Almighty Who has opened the
way of eternal profit for His creation.
The word loan is qualified here with just one condition: “a befitting loan.” The
Qur’ān has explained this term at various places and it is evident from this explanation
that it refers to a loan given with generosity and magnanimity and not because of
stinginess merely because of compulsion or show; it is given from one’s good wealth
and not given merely to discharge a responsibility in a trivial manner and most of all it
is given merely to please God and not for any worldly interest, and also one does not
express one’s generosity over the borrower after giving it and also does not cause
bother and hurt to others. ۤ
The words ‫ ۡﻳ ٌﻢ‬D— ‫ و ﻟ "ﻪ ۡﺟ ٌﺮ‬imply that whatever increase this wealth will have is just one
thing; moreover, the Almighty will bless that person with even more reward out of His
12. Who will give a generous loan to God so that He may increase it and he shall receive a
noble recompense.
Verses: 25-29
grace. An explanation of this is forthcoming.
ۡ ٰ ۡ ۡ ۡ ٰ ۡ ۡ ۡ
‫ﻜﻢ ﻟﻴ ۡﻮم ﺟﻨ ٌﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ‬¹Dٰ §‫ ۡﻳﺪ ۡﻳﻬ ۡﻢ و ﺑﺎ ۡﻳﻤﺎﻧﻬ ۡﻢ ﺑ‬VP‫ ﻧ ۡﻮرﻫ ۡﻢ ﺑ‬³Óٰ ‫ و ﻟﻤ ۡﺆﻣﻨﺖ ﻳ ۡﺴ‬VP‫ﻳ ۡﻮم ﺗﺮي ﻟﻤ ۡﺆﻣﻨ‬
ۡ ۡ ٰ ٰ
13
﴾١٢ۚ ﴿ ‫ ذﻟﻚ ﻫﻮ ﻟﻔ ۡﻮز ﻟﻌﻈ ۡﻴﻢ‬j ‫ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ‬
This is an explanation of one aspect of this noble reward. The implication is that the
Almighty will on the Day of Judgement guide people who spent for His cause to
Paradise in such a manner that their light will be advancing ahead of them and on their
right. In its radiance, they advance towards Paradise. On the other hand, people who
would have not created this light for themselves will be left in pitch darkness.
A look at the context of this verse shows that this light will be given to them in
return for spending for the cause of God. I have already indicated under verse 9
ۡ ٰ ۤ ٰ
earlier: ‫ ﻟﻨ ۡﻮر‬8_ ‫ﺟﻜ ۡﻢ ﻣﻦ ﻟﻈﻠ ٰﻤﺖ‬Dá‫ ﺑﻴﻨ ٍﺖ ﻟﻴ‬ë‫ ﻋ ۡﺒﺪ ٖه ٰ ٰﻳﺖ‬8ٰx‫ل ﻋ‬²â‫ ﻫﻮ ﻟﺬ ۡي ﻳ‬that the words ‫ﺖ‬ ٰ
ٍ ‫ ﺑﻴﻨ‬ë‫ ٰﻳﺖ‬specially
refer to those verses which were revealed to explain the importance and exaltedness of
such spending. It is such spending which roots out hypocrisy and blesses a person
with the radiance of wisdom which guides him in the darkness of this world and will
also guide him in the Hereafter.
The word ³Ó‫ ﺳ‬here does not refer to running. This word is used for something being
done with zeal and enthusiasm or with vigilance; in fact, it is primarily used in this
meaning. Here it is used thus as well. This light will spread in front of them and on their
right. Its radiance will not spread on the left so that the companions of the left hand are
not able to benefit from it. Succeeding verses mention their deprivation
ۡ ۡ ٰ ٰ ۡ ۡ ٰ ۡ ۡ from this light.
These words ‫ ذﻟﻚ ﻫﻮ ﻟﻔ ۡﻮز ﻟﻌﻈ ۡﻴﻢ‬j ‫ﻜﻢ ﻟﻴ ۡﻮم ﺟﻨ ٌﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵﻹﻧ ٰﻬﺮ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ‬¹Dٰ §‫ ﺑ‬of glad tidings
can be a portrayal of the circumstances and can also be the words spoken by angels.
Examples of both these usages are found in the Qur’ān.
ۡ ۡ ٰ
The implication of the words ‫( ذﻟﻚ ﻫﻮ ﻟﻔ ۡﻮز ﻟﻌﻈ ۡﻴﻢ‬this is great success) is that if the
Almighty has blessed someone with wealth, then the greatest benefit which a person
can receive from it is that by spending it for the cause of God create that light in his
heart which will guide him in the darkness of the Day of Judgement. All other benefits
except this are temporary and transient, and the harm concealed in them is eternal and
everlasting. What is meant that if they have the courage, they should spend it to
achieve this great success.
ۡ ۡ ۡ ٰ ٰ ۡ ٰ ۡ
j ‫ ﻗ ۡﻴﻞ ۡرﺟﻌ ۡﻮ ورآء• ۡﻢ ﻓﺎﻟﺘﻤﺴ ۡﻮ ﻧ ۡﻮ ًر‬l ‫ﻘﺘﺒ ۡﺲ ﻣ ۡﻦ ﻧ ۡﻮرﻛ ۡﻢ‬o ‫ ۡوﻧﺎ‬ä‫ﻳ ۡﻮم •ﻘ ۡﻮل ﻟﻤﻨﻔﻘ ۡﻮن و ﻟﻤﻨﻔﻘﺖ ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨﻮ ﻧ‬
13. Remember the day when you shall see the true believers, men and women, with their
light moving before them and on their right hands: “Glad tidings are for you of gardens
watered by running streams in which you shall abide forever.” This is the supreme triumph.
ۡ
14
﴾١٣Q ﴿ ‫ ﺑﺎﻃﻨ "ﻪ ﻓ ۡﻴﻪ ﻟﺮ ۡﺣﻤﺔ و ﻇﺎﻫﺮ "ه ﻣ ۡﻦ ﻗﺒﻠﻪ ﻟﻌﺬ ب‬j ‫ﺎب‬
ٌ ‫ب ﺑ ۡﻴﻨﻬ ۡﻢ ﺑﺴ ۡﻮر ﻟ "ﻪ ﺑ‬DÙ‫ﻓ‬
ٍ
On that day, the hypocrites will be wandering in darkness. By not spending for the
cause of God, they never created the light in their hearts which could guide them in
the Hereafter. When they will see a group of people – people with whom they lived in
this world – has the light with them to guide them in this pitch darkness, they will
longingly request them to be able to go near them and benefit from their light. They
will be told to not make this desire of benefitting from this light and that they should
turn back and try to find light there if they can. The implication is that they have left
behind the place where they could have obtained this light. The time for that has
finished. Nothing now remains for them save longing and being ashamed of
themselves. Some people regard this statement to be, God forbid, a trick. This is not
so; it is an expression of reality. The place for earning and sowing is this world. He
who did not sow virtue in it, will be deprived from everything in the Hereafter.
After this rejoinder, a wall shall be erected between them and the believers which
will have just one door. On its inner side will be mercy and on its outer side will be
torment. The believers will go to the inner side through the door, and the hypocrites
will be surrounded in the darkness of torment. Mention of a similar wall can also be
found in Sūrah al-A‘rāf. For details, it can be looked up.
ٰ ٰ ۡ ۡ ۡ
‫` ﺟﺂء ۡﻣﺮ ﷲ*) و‬a‫ ﺣ‬8ž‫ﺗﻜﻢ ﻵۡﻹﻣﺎ‬DÛ ‫ﻔﺴﻜ ۡﻢ و ﺗﺮﺑ ۡﺼﺘ ۡﻢ و ۡرﺗ ۡﺒﺘ ۡﻢ و‬o ‫ و ﻟٰﻜﻨﻜ ۡﻢ ﻓﺘﻨﺘ ۡﻢ‬8ٰx‫ ﻗﺎﻟ ۡﻮ ﺑ‬j ‫ﻳﻨﺎد ۡوﻧﻬ ۡﻢ ﻟ ۡﻢ ﻧﻜ ۡﻦ ﻣﻌﻜ ۡﻢ‬
ۡ ٰ
15
﴾١٤﴿ ‫• ۡﻢ ﺑﺎﷲ*) ﻟﻐﺮ ۡور‬DÛ
When the hypocrites will see that the glimpse of light they had seen has also
vanished, and all contacts with those with whom they lived in the previous world were
severed, they will plead sorrowfully: “brothers you have totally ostracized us; did we
not live with you in the previous world; how can you be so indifferent to your
brothers?”
The reply they will get will be: “there is no doubt that you apparently lived with us,
but your hearts were not with us and you remained in the temptations from which God
wanted to deliver you; you claimed faith in such a vehement manner but you did not
have the guts to fulfill the requisites of this faith which kept coming before you; your
wealth and lives were dearer to you than God and His Prophet; you were faithful to
14. On the Day when the Hypocrites, both men and women, will call out to the believers:
“Please give us the chance to benefit from your light.” But they will be told: “Go back, and
seek the light there.” Thus a wall will separate them and the believers in which there will be a
door. Inside it, there shall be mercy, and outside it torment.
15. They will plead to them, saying: “Were we not on your side?” “Yes,” they will reply,
“you were indeed so but you indulged in mischief, waited for our turn of fortunes, remained in
doubts and were deceived by desires until God’s will was done and the Deceiver kept you in
deception about God.
Verses: 25-29
the enemies of Islam, and you gave preference to your personal interests in favour of
the truth.
The word ‫ و ﺗﺮﺑ ۡﺼﺘ ۡﻢ‬refers to the fact that the hypocrites continuously awaited that
calamities and hardships should befall the believers. In Sūrah al-Tawbah, the character
ۡ ۡ ۡ ۡ
of these hypocrites is mentioned in the following words: ‫ ب ﻣ ۡﻦ ﻳﺘﺨﺬ ﻣﺎ ﻳﻨﻔﻖ ﻣﻐﺮ ًﻣﺎ و‬D›‫و ﻣﻦ ﻵﻹ‬
(٩٨:٩) .‫ﺮ‬£‫ﺑﺺ ﺑﻜﻢ ﻟﺪوآ‬Oš‫( ﻳ‬there are some desert Arabs who if ever spend for the cause of
Islam regard it be a fine on themselves and wait for some misfortune to befall you,
ۤ ٰ ٌ ۡ
(9:98)). In Sūrah al-Nisā’, they are portrayed thus: ‫ﺎن ﻟﻜ ۡﻢ ﻓﺘﺢ ﻣﻦ ﷲ*) ﻗﺎﻟ ۡﻮ ﻟ ۡﻢ‬v ‫ ﻓﺎ ۡن‬l ‫ﺑﺼ ۡﻮن ﺑﻜ ۡﻢ‬Oš‫ﻟﺬ ۡﻳﻦ ﻳ‬
(١٤١:٤) ‫( ﻧﻜ ۡﻦ ﻣﻌﻜ ۡﻢ‬whose state of affairs is such that they await defeat for you; however,
if contrary to their wishes, God grants you a victory, they run over to you in greed of the
war booty and say: “Did we not remain with you?” (4:141)).
The word ‫ و ۡرﺗ ۡﺒﺘ ۡﻢ‬implies that the hypocrites remained in a continuous state of doubt
and hesitation. They never were convinced of the veracity of Islam and of the Prophet
(sws). They had ties – though not deep – with both Islam and disbelief and wanted
that they become deep and permanent with the one who finally prevails on the other.
It is this mental state of theirs which is referred to in the following words at another
¼ ۤ ¼ ۤ ٰ ۡ ۡ
place: (١٤٣:٤) .‫ ﻫﺆﻵﻼء‬8ٰ_ ‫ ﻫﺆﻵﻼء و ﻵﻹ‬8ٰ_ ‫ ﻵﻹ‬ö ‫ ذﻟﻚ‬VP‫ ﺑ‬VP‫( ﻣﺬ ۡﺑﺬﺑ‬wavering between both of them and
belonging fully neither
ۡ ٰ
to these
ٰ ٰ those,
nor to
ۡ ۡ
(4:143)).
The words ‫• ۡﻢ ﺑﺎﷲ*) ﻟﻐﺮ ۡور‬DÛ ‫` ﺟﺂء ۡﻣﺮ ﷲ*) و‬a‫ ﺣ‬8ž‫ﺗﻜﻢ ﻵﻹﻣﺎ‬DÛ ‫ و‬refer to the fact that these hypocrites
remained entangled in false desires. If the Almighty gave them respite, they wrongly
thought that their scheme had succeeded, and that this policy of theirs will remain
successful to the end; however, this desire could not be fulfilled. Satan kept on
deceiving them and the decision of God to make the truth prevail on falsehood was
pronounced, and they had to face this evil day.
ۡ
The word ‫ ﻟﻐﺮ ۡور‬refers to Satan. To deceive people regarding God means that Satan
would be able to convince them that the information that was kept on being given to
them regarding their fate was mere deception which neither materialized earlier nor
would do so in future and that they need not be worried. The information referred to
here being that people who strongly adhere to disbelief or find refuge in hypocrisy
even after the Prophet of God conclusively delivered the truth to them will definitely
be seized by Him.
ۡ ۡ ۡ ۡ ٌ ۡ ۡ
16
﴾١٥﴿ OP‫ و ﺑﺌﺲ ﻟﻤﺼ‬j ‫ ﻣ ۡﻮﻟٰˆﻜ ۡﻢ‬³´ j ‫ﻜﻢ ﻟﻨﺎر‬¹‫ ﻣﺎ ٰو‬j ‫ﻓﺎﻟﻴ ۡﻮم ﻵﻹ ﻳ ۡﺆﺧﺬ ﻣﻨﻜ ۡﻢ ﻓ ۡﺪﻳﺔ و ﻵﻹ ﻣﻦ ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو‬
The implication is that this situation that they encountered only came after they
were fully informed of it and after the truth had been conclusively communicated to
them. Thus they now have no way out of it. On this day, neither does a person have
anything to give in ransom nor will ransom be accepted from anyone. It will not be
16. So, today no ransom shall be accepted from you, or from the disbelievers. The Fire shall
be the abode for all of you; it is your place of return and what an evil abode it is!”
accepted from these hypocrites nor from the disbelievers with whom they have close
ties of friendship. Since they never fully entered the folds of Islam hence in spite of
laying claims to it, they will end with the same fate as the disbelievers. Both of them
will reside in Hell and this shall be their place of return. In other words, there is no
room left for them to beseech and implore before God; no one will hear their pleading.
Hell is their abode. Whatever they will have, it will be from Hell and they should
remember that it is a very evil abode.
The succeeding verses are directed at the hypocrites who are addressed in the
previous section. Initially, they are warned of their evil fate: if even after seeing such
clear signs to corroborate the prophethood of the Prophet, their indecisiveness does
not go away, then their hearts will be hardened the way the hearts of the Jews were. It
was because of this hard-heartedness of the Jews that the Almighty sealed their hearts.
After that they are encouraged. The purpose is to tell them that they should not get
intimidated by the current circumstances and should have faith in the power and mercy
of the Almighty. How can it be impossible for the God Who is able to enliven a dead
piece of land to give such impetus to the call of the true faith that disbelief vanishes
from the land. In this regard, they are also assured that those who spend for the cause of
God will never end up in loss. They will receive seventy times reward for such
spending, and this is the way for them to enter into the ranks of ṣiddīq and the shuhadā’.
Next, the transient and ephemeral nature of those things of this world is portrayed
which has lured people to such an extent that they have forgotten the eternal kingdom
which is as vast as the heavens and the earth which they can easily buy from the
pebbles they have collected.
At the end, guidance is given on the all important principle that sorrow and joy,
poverty and affluence, ease and difficulty of this world are not dependent on one’s
schemes. They are dependent on the destiny carved out by God. For this reason,
neither is it befitting for a person to become haughty and proud if he becomes affluent
nor is it appropriate for him to lose hope and complain on the trials and tests that come
his way. On the contrary, he should express gratitude on being blessed with favours
and show patience on the trials that he is put through, and in both cases focus his
heart’s attention to God.
Readers may now proceed to read the succeeding verses in the light of this
background.

ۡ ۡ ٰ ۡ ۡ ۤ ۡ
‫ﺎﻟﺬ ۡﻳﻦ ۡوﺗﻮ ﻟﻜ ٰﺘﺐ ﻣ ۡﻦ ﻗ ۡﺒﻞ‬v ‫ ﷲ*) و ﻣﺎ ﻧﺰل ﻣﻦ ﻟﺤﻖ ® و ﻵﻹ ﻳﻜ ۡﻮﻧ ۡﻮ‬D—‫ﻟ ۡﻢ ﻳﺎن ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ۡن ﺗﺨﺸﻊ ﻗﻠﻮۡﺑﻬ ۡﻢ ﻟﺬ‬
Verses: 25-29
ٰ ۤ ٰ ۡ ۡ
‫ ﻗ ۡﺪ ﺑﻴﻨﺎ ﻟﻜﻢ‬j ‫ ۡﻌﺪ ﻣﻮۡﺗﻬﺎ‬€ ‫ ﻵۡﻹ ۡرض‬³ ۡ ‫﴾ ۡﻋﻠﻤ ۡﻮ ن ﷲ*) ﻳ‬١٦﴿ ‫ ﻣﻨﻬ ۡﻢ ﻓﺴﻘ ۡﻮن‬Oٌ P‫ و ﻛﺜ‬j ‫ﻓﻄﺎل ﻋﻠ ۡﻴﻬﻢ ﻵۡﻹﻣﺪ ﻓﻘﺴ ۡﺖ ﻗﻠ ۡﻮﺑﻬ ۡﻢ‬
ٰ ً ً ٰ ۡ ٰ ۡ ۡ ۡ ٰ
‫﴾ و‬١٨﴿ ‫ﻳۡ ٌﻢ‬D— ‫ﺿﺎ ﺣﺴﻨﺎ •ﻀﻌﻒ ﻟﻬ ۡﻢ و ﻟﻬ ۡﻢ ۡﺟ ٌﺮ‬Dۡ ‹ )*‫ﺿﻮ ﷲ‬D‹ ‫ و ﻟﻤﺼﺪﻗﺖ و‬VP‫﴾ ن ﻟﻤﺼﺪﻗ‬١٧﴿ ‫ ۡﻌﻘﻠ ۡﻮن‬h ‫ﻵۡﻹ ٰﻳﺖ ﻟﻌﻠﻜ ۡﻢ‬
ۡ ۡ ٰ
‫ و ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو و ﻛﺬﺑ ۡﻮ‬j ‫ ﻟﻬ ۡﻢ ۡﺟﺮﻫ ۡﻢ و ﻧ ۡﻮرﻫ ۡﻢ‬j ‫ و ﻟﺸﻬﺪآء ﻋﻨﺪ رﺑﻬ ۡﻢ‬ö ‫ﻚ ﻫﻢ ﻟﺼﺪ•ﻘ ۡﻮن‬TÊ‫ﻟﺬ ۡﻳﻦ ٰ ﻣﻨﻮۡ ﺑﺎﷲ*) و رﺳﻠ ٖﻪۤ وﻟ‬
ۢ ٌ ۡ ۡ ۤ ۡ ۤ ٰ
‫ ﻵۡﻹ ۡﻣﻮ ل و‬89 ‫ ﺑ ۡﻴﻨﻜ ۡﻢ و ﺗ–ﺎﺛ ٌﺮ‬Dٌ ¥‫ﻔﺎ‬h ‫﴾ ۡﻋﻠﻤ ۡﻮ ﻧﻤﺎ ﻟﺤ ٰﻴﻮة ﻟﺪﻧﻴﺎ ﻟﻌ ٌﺐ و ﻟ ۡﻬ ٌﻮ و ز ۡﻳﻨﺔ و‬١٩﴿ ‫ﻚ ۡﺻ ٰﺤﺐ ﻟﺠﺤ ۡﻴﻢ‬TÊ‫ﺑﺎ ٰﻳﺘﻨﺎ وﻟ‬
ٰ ً ‫ﻪ ﻣ ۡﺼ¦ ً ﺛﻢ ﻳﻜ ۡﻮن ﺣﻄ‬¹Oٰ š‫ ﻛﻤﺜﻞ ﻏ ۡﻴ ٍﺚ ۡﻋﺠﺐ ﻟۡﻜﻔﺎر ﻧﺒﺎﺗ "ﻪ ﺛﻢ ﻳﻬ ۡﻴﺞ ﻓ‬j ‫ﻵۡﻹ ۡوﻵﻹد‬
‫ة ﻋﺬ ٌب ﺷﺪ ۡﻳ ٌﺪ ® و‬D¥‫ ﻵۡﻹ‬89 ‫ و‬j ‫ﺎﻣﺎ‬
ۡ ۤ ۡ ۤ ۡ ۡ ۡ ٰ ٌ ۡ
‫ﺿﻬﺎ‬Dۡ › ‫ ﻣﻐ¦ ٍة ﻣ ۡﻦ رﺑﻜ ۡﻢ و ﺟﻨ ٍﺔ‬8ٰ_ ‫ﻘ ۡﻮ‬€‫﴾ ﺳﺎ‬٢٠﴿ ‫ و ﻣﺎ ﻟﺤ ٰﻴﻮة ﻟﺪﻧﻴﺎ ﻵﻹ ﻣﺘﺎع ﻟﻐﺮ ۡور‬j ‫ﻣﻐ¦ ة ﻣﻦ ﷲ*) و رﺿﻮ ٌن‬
ۡ ۡ ٰ ٰ ۡ ٰ ٰ ۡ
‫ و ﷲ*) ذو ﻟﻔﻀﻞ‬j ‫ ذﻟﻚ ﻓﻀﻞ ﷲ*) ﻳ ۡﺆﺗ ۡﻴﻪ ﻣ ۡﻦ ﻳﺸﺂء‬j ‫ﻛﻌ ۡﺮض ﻟﺴﻤﺂء و ﻵۡﻹ ۡرض ® ﻋﺪت ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﺑﺎﷲ*) و رﺳﻠ ٖﻪ‬
ۡ ٰ ٰ ۡ ۤ ۡ
﴾ô ٢٢﴿ÄOٌ P‫ ﷲ*) ﻳﺴ‬8x‫ ن ذﻟﻚ ﻋ‬j‫ ﻫﺎ‬Oۡm‫ ﻛ ٰﺘ ٍﺐ ﻣ ۡﻦ ﻗ ۡﺒﻞ ۡن ﻧ‬8ۡ 9 ‫ﻔﺴﻜ ۡﻢ ﻵﻹ‬o ۤ8ۡ 9 ‫ ﻵۡﻹ ۡرض و ﻵﻹ‬89 ‫﴾ ﻣﺎ ﺻﺎب ﻣ ۡﻦ ﻣﺼ ۡﻴﺒ ٍﺔ‬٢١﴿ ‫ﻟﻌﻈ ۡﻴﻢ‬
ۡ ۡ ٰ ۡ ٰ ٰۤ ۡ ٰ ۡ
‫﴾ ﻟﺬ ۡﻳﻦ ﻳ ۡﺒﺨﻠ ۡﻮن و ﻳﺎﻣﺮ ۡون‬٢٣ۙ ﴿ ‫ﺎل ﻓﺨ ۡﻮر‬ ۡ
ٍ ‫ﻞ ﻣﺨﺘ‬v ‫ و ﷲ*) ﻵﻹ ﻳﺤﺐ‬j ‫¦ ﺣ ۡﻮ ﺑﻤﺎ ﺗˆﻜﻢ‬h ‫ ﻣﺎ ﻓﺎﺗﻜﻢ و ﻵﻹ‬8x‫ﻟﻜ ۡﻴﻶﻹ ﺗﺎﺳ ۡﻮ ﻋ‬
ۡ ۡ ٰ ۡ ۡ
﴾٢٤﴿ ‫ و ﻣ ۡﻦ ﻳﺘﻮل ﻓﺎن ﷲ*) ﻫﻮ ﻟﻐ¨` ﻟﺤﻤ ۡﻴﺪ‬j ‫ﻟﻨﺎس ﺑﺎﻟﺒﺨﻞ‬
Is it not time for those who have professed faith that their hearts submit to God’s
reminder and to the truth which has been revealed, and to be not like those who were
given the Book before this; so a long period passed on them. At last, their hearts were
hardened and many of them are disobedient. (16)
Keep in mind that God restores the earth to life after its death. We have made plain
Our revelations to you that you may understand. (17)
Indeed men or women who spend for the cause of God and those who give a generous
loan to God shall be repaid manifold. And for them is a noble recompense. And those
who professed faith in God and His messengers will be among the siddīq and the
shuhadā’. For them, shall also be their reward and also their light. As for those who
disbelieved and denied Our revelations, they will be the companions of Hell. (18-19)
Know that the parable of the life of this world – a sport and an entertainment and an
embellishment and in the matter of wealth and children a mutual show off and a quest
to outdo one another in them – is that of rain whose luxuriant produce lures the hearts
of the disbelievers; but then it withers and you see it turn yellow, then turns into bits
and pieces. And in the life to come a grievous penalty also and the forgiveness of God
and His pleasure also. And the life of this world is but a provision of deception. (20)
Strive to outdo others for the pardon of your Lord and for a Paradise as vast as
heavens and the earth. It has been prepared for those who believe in God and His
messengers. Such is the grace of God: He bestows it on whom He will and great is
God’s grace. (21)
And every misfortune that befalls you whether in the produce of the earth or in your
own persons is written in a book before We bring it into being, and this is very easy
for God. You are being told this so that you may not grieve for things you lose or be
overjoyed at what He blesses you with. And remember that God does not love the
haughty and the proud who are stingy themselves and urge others to stinginess. And
those who show indifference should remember that God is self-sufficient and
possesses all worthy attributes. (22-24)
Explanation
‫ﺎﻟﺬ ۡﻳﻦ ۡوﺗﻮ ﻟﻜ ٰﺘﺐ ﻣ ۡﻦ ﻗ ۡﺒﻞ‬v ‫ ﷲ*) و ﻣﺎ ﻧﺰل ﻣﻦ ﻟﺤﻖ ® و ﻵﻹ ﻳﻜ ۡﻮﻧ ۡﻮ‬D—‫ﻟ ۡﻢ ﻳﺎن ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ۡن ﺗﺨﺸﻊ ﻗﻠﻮۡﺑﻬ ۡﻢ ﻟﺬ‬
ٰ ۡ ۡ
17
﴾١٦﴿ ‫ ﻣﻨﻬ ۡﻢ ﻓﺴﻘ ۡﻮن‬Oٌ P‫ و ﻛﺜ‬j ‫ﻓﻄﺎل ﻋﻠ ۡﻴﻬﻢ ﻵۡﻹﻣﺪ ﻓﻘﺴ ۡﺖ ﻗﻠ ۡﻮﺑﻬ ۡﻢ‬
ۤ
The words ‫ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ‬, as alluded to earlier, refer to the hypocrites whose behaviour is
under discussion here. Since they claimed to be believers, they are mentioned here as
believers so that they seriously reflect on the demands of faith which as a result are
imposed on them. Moreover, if they think that this claim has some worth, they should
try to fulfill the obligations it imposes
ۡ ۡ on them.
It is evident from the words ‫ ﻟﻢ ﻳﺎن‬that this sūrah was revealed at the time when the
signs of veracity of the call to the true faith and of its dominance had become so
evident that those who had any doubts in their minds should have been able to dispel
them. Even if after seeing so many signs, their doubts continued to exist, then this only
meant that they were not ready to accept Islam from the core of their hearts unless they
saw each and every claim it made should come true before their very eyes. Such a faith
has no value before God. For this reason, people are threatened that if they still remain
entangled in doubts, their fate will be no different than that of the Jews. They too
continued to harbour doubts in them, and a lot of time elapsed in this state; as a result,
their hearts hardened. Matters reached the extent that no room remained for the truth to
be nurtured in their hearts, and the Almighty sealed their hearts, as has been
adumbrated in the exegesis of Sūrah al-Baqarah.
It is evident from this discussion that there is nothing wrong about doubts arising on
some matter relating to the truth; neither is their existence for some time any matter of
rebuke. A sincere person can also face this situation; however, if a person by seeking
refuge in these doubts keeps lulling the calls of the truth which arise in him to sleep
and makes them an excuse to adhere to falsehood, then as per the established practice
of the Almighty, he is deprived of the very ability to accept the truth. The Almighty
does not bear for long a person notٰ givingۡ due importance to theٰ truth.
ۡ
ۡ ۡ ۡ
In the expression ‫ ﷲ*) و ﻣﺎ ﻧﺰل ﻣﻦ ﻟﺤﻖ‬D—‫ ۡن ﺗﺨﺸﻊ ﻗﻠ ۡﻮﺑﻬ ۡﻢ ﻟﺬ‬the words )*‫ ﷲ‬D—‫ ذ‬and ‫ ﻟﺤﻖ‬imply the
Qur’ān, however, these two terms have been used to direct attention to two distinct
17. Is it not time for those who have professed faith that their hearts submit to God’s
reminder and to the truth which has been revealed, and to be not like those who were given the
Book before this; so a long period passed on them. At last, their hearts were hardened and
many of them are disobedient.
Verses: 25-29
ْ
aspects of the Qur’ān. )*‫ ﷲ‬D—‫ ذ‬refers to the warnings which have been revealed to inform
them of the dangers and pitfalls these people who are trying to find excuses to evade
ۡ
the truth will necessarily have to face in this world and the next, and ‫ ﻟﺤﻖ‬refers to the
principles once again highlighted by the Qur’ān in distinction from falsehood. The
verse says that so many signs and indications now exist together to substantiate these
principles that hearts of the people should have surrendered before them. If this still
does not happen, then this only means that these people are inflicted with the same
ailment as the Jews were.
It has been mentioned in earlier sūrahs that the Jews were afflicted so much with the
malady of harbouring doubts in themselves that in the presence of their prophet while
observing his miracles and the signs of God at every step they still remained in a state
of incredulity. So much so, this ailment of theirs deprived them of the Torah, and as a
result of this very attitude the majority of them were deprived of the Qur’ān as well.
Here the hypocrites are warned of this wrong attitude and its fate: they too like the
Jews are inflicted with the ailment of doubt and skepticism; this could very well lead
them to doom the way it led the Jews to their doom.
ٰ ٰ ۤ
18
﴾١٧﴿ ‫ ۡﻌﻘﻠ ۡﻮن‬h ‫ ﻗ ۡﺪ ﺑﻴﻨﺎ ﻟﻜﻢ ﻵۡﻹ ٰﻳﺖ ﻟﻌﻠﻜ ۡﻢ‬j ‫ ۡﻌﺪ ﻣﻮۡﺗﻬﺎ‬€ ‫ ﻵۡﻹ ۡرض‬³ ۡ ‫ۡﻋﻠﻤ ۡﻮ ن ﷲ*) ﻳ‬
This verse has come at a very appropriate place, and it refers to two aspects of the
remedy of incredulity with which the hypocrites were inflicted.
The most evident aspect is that if a person does not believe in the Hereafter, then
sacrificing life and wealth for him is indeed a very difficult proposition. The real
ailment which these hypocrites were afflicted with was that they did not have belief in
the Hereafter; for this reason, they were regarding the promises of the Qur’ān to be
mere deception. In order to remove this state of uncertainty and doubt of theirs, the
Almighty directed their attention to the signs and testimonies which He has mentioned
in the Qur’ān regarding the Hereafter as a known and observable reality. Here since
the objective is only to remind people that the Hereafter is certain to come, for this
reason after referring to an obvious argument on its possibility it is briefly stated that
arguments in favour of the Hereafter have been mentioned in the Qur’ān; they should
refresh them in their minds so that they are able to inculcate in them the courage to
sacrifice their life and wealth.
The second aspect is that these hypocrites were very over-awed by the grandeur of
the opponents of Islam. They were not able to understand how the highly
outnumbered Muslims will be able to fight their huge army and how will it be possible
for them to dislodge from Makkah the strongly rooted government of the Quraysh and
make it a place of the Abrahamic call as they claimed. Even though in some of the
18. Keep in mind that God restores the earth to life after its death. We have made plain Our
revelations to you that you may understand.
battles fought between the two, Muslims had faired better, the hypocrites were still
afraid in their hearts. They were in a continuous state of hopelessness and uncertainty
as far as the future of Islam was concerned. In order to rid them of this state of
hopelessness, the Almighty directed their attention to the earth as a sign of God: how
can it be beyond the God whose grandeur they keep witnessing when He enlivens a
dead piece of land to convert the land of disbelief which was Arabia into a place
teeming with belief and faith.
ٰ ً ً ٰ ۡ ٰ ۡ ۡ ۡ
19
﴾١٨﴿ ‫ ۡﻳ ٌﻢ‬D— ‫ﺿﺎ ﺣﺴﻨﺎ •ﻀﻌﻒ ﻟﻬ ۡﻢ و ﻟﻬ ۡﻢ ۡﺟ ٌﺮ‬Dۡ ‹ )*‫ﺿﻮ ﷲ‬D‹ ‫ و ﻟﻤﺼﺪﻗﺖ و‬VP‫ن ﻟﻤﺼﺪﻗ‬
This verse expresses from another aspect what is mentioned in verse 11: the
hypocrites are urged that spending in the way of God incurs no loss; it is an extremely
lucrative deal. Every penny of people lies safe with God who keep spending in the
way of God, and when in emergency situations they are appealed for help, they
generously do so. He keeps increasing it for them, and will return them in the form of
an everlasting treasure. Moreover for them is an honourable reward. In other words,
besides being returned manifold of what they spent, they will also receive a great
reward as a special blessing of the Almighty.
Here two words have been used for spending in the way of God: ṣadaqah (charity)
and qarḍ (loan). The first is in the form of an adjective (ism ul fā‘il) and the second in
the form of a verb. The reason for this difference is that one type of spending in the
way of God is something which is demanded in general circumstances from every
Muslim who can spend, and which is an essential ingredient of acquiring purification
of the soul. Another type of spending in the way of God is one which is made as a
demand from people in emergency situations for the protection and preservation of the
Muslims. The first of these is called ṣadaqah and for this adjectives and ism al-fā‘ils
are used because it is a permanent requirement. The second of these is called loan and
since it is given at the time of need, verbs are used to express it.
Another aspect which needs consideration in these verses is that the Qur’ān has
mentioned women alongside men while discussing spending in the way of God to
highlight their responsibility as well in this regard. The reason for this is that the wife
and the kids are very significant factors which contribute to miserliness and
cowardice, and it is these two things which in reality lead a person to hypocrisy.
Aḥādīth also mention that the wife and kids become a source of miserliness and
cowardice. For this very reason, in this verse the women among the hypocrites are
emphatically mentioned alongside the men among the hypocrites and women who
spend in charity are emphatically mentioned alongside men who spend in charity so
that besides men, women are also clearly told that God will hold accountable each and
every person whether man or woman for his or her responsibilities.
19. Indeed men or women who spend for the cause of God and those who give a generous
loan to God shall be repaid manifold. And for them is a noble recompense.
Verses: 25-29
ۡ ۡ ٰ
‫ و ﻟﺬﻳۡﻦ ﻛ¦ ۡو و‬j ‫ ﻟﻬ ۡﻢ ۡﺟﺮﻫ ۡﻢ و ﻧ ۡﻮرﻫ ۡﻢ‬j ‫ و ﻟﺸﻬﺪآء ﻋﻨﺪ رﺑﻬ ۡﻢ‬ö ‫ﻚ ﻫﻢ ﻟﺼﺪ•ﻘ ۡﻮن‬TÊ‫و ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﺑﺎﷲ*) و رﺳﻠ ٖﻪۤ وﻟ‬
ۡ ۤ ٰ
20
﴾١٩﴿ ‫ﻚ ۡﺻ ٰﺤﺐ ﻟﺠﺤ ۡﻴﻢ‬TÊ‫ﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺘﻨﺎ وﻟ‬
Contextual and concomitant indicators show that just as in verse seven the word faith
(īmān) is used in its complete sense, similar is the case in this verse.
In this verse, the hypocrites are being told that the positions of ṣiddīqīn and the
shuhadā’ will not be given by God to every person who claims to be a believer. These
positions are reserved for only those people who will profess true and strong faith in
God and His Prophet and testify with their deeds to their claim to faith. Here since
spending in the way of God is specially mentioned, it becomes of its own accord that
only people who will spend generously for helping the cause of their religion are
truthful in their claim to faith, and it is such people who will be fortunate enough to be
regarded among the ṣiddīqīn and the shuhadā’.
I have already presented my research on the word ṣiddīq at an appropriate place in
this exegesis. Its real essence is complete harmony between one’s words and deeds. In
Arabic that spear is called ‫ ﺻﺎدق ﻟﻜﻌﻮب‬whose rings prove as secure in practice as they
seem. A person who is called ṣādiq or ṣiddīq is one who is a man of his words. The
foremost sign of this is that he is ready to sacrifice what he earned from his hands for
the veracious objective he had declared to adopt. Through this sacrifice, he becomes
one who bears evidence to this objective, and it is expected from such a truthful
person that if he is put through a trial, he will bear witness to the truth even if he has
to sacrifice his life for it. The most prominent person in whom this attribute
manifested itself in Islamic history is Abū Bakr (rta). The manner in which he
substantiated his claim to faith by spending in the way of God in the most precarious
of situations has become the brightest chapter of Muslim history.
The word shuhadā’ is used here in the sameً meaning ً ٰ ۡ as itٰ is used in the verse:
(١٤٣:٢) ‫ ﻟﻨﺎس و ﻳﻜ ۡﻮن ﻟﺮﺳ ۡﻮل ﻋﻠ ۡﻴﻜ ۡﻢ ﺷﻬ ۡﻴ ًﺪ‬8x‫( و ﻛﺬﻟﻚ ﺟﻌﻠﻨﻜ ۡﻢ ﻣﺔ وﺳﻄﺎ ﻟﺘﻜ ۡﻮﻧ ۡﻮ ﺷﻬﺪآء ﻋ‬and similarly, We
have made you a balanced community so that you be witnesses to the religion of God
before the people, and the rasūl be such a witness before you, (2:143)).
The implication is that the great status of shuhadā’ ‘alā al-nāṣ (witness of the
religion of God before people) which has been conferred on this ummah cannot be
given to someone who merely lays claim to faith; it will only be attained by those
whose each and every limb bears witness to faith. Here it needs to be kept in
consideration that people who die for the cause of God are called shahīd because they
fulfill the responsibility of bearing witness to the religion of God before people
through laying down their lives for it. Since this martyrdom is the greatest witness to
20. And those who professed faith in God and His messengers will be among the siddīq and
the shuhadā’. For them, shall also be their reward and also their light. As for those who
disbelieved and denied Our revelations, they will be the companions of Hell.
the religion of God, hence such a person is called shahīd.

This same aspect is highlighted in Sūrah al-Nisā’ by addressing the hypocrites thus:
ۡ ٰ ۡ ۡ ٰ ۡ ٰ
.VP‫ و ﻟﺸﻬﺪآء و ﻟﺼﻠﺤ‬VP‫ و ﻟﺼﺪ•ﻘ‬VPٖ ‫ﻌﻢ ﷲ*) ﻋﻠ ۡﻴﻬ ۡﻢ ﻣﻦ ﻟﻨﺒ‬o ‫ﻚ ﻣﻊ ﻟﺬ ۡﻳﻦ‬TÊ‫و ﻣ ۡﻦ ﻳﻄﻊ ﷲ*) و ﻟﺮﺳ ۡﻮل ﻓﺎوﻟ‬
(٤٩:٤)
And those who sincerely obey God and the Prophet shall be among those whom
God has blessed like the Prophets, the ṣiddīqīn, the shuhadā’ and the righteous.
(4:69)
The words ‫ ﻟﻬ ۡﻢ ۡﺟﺮﻫ ۡﻢ و ﻧ ۡﻮرﻫ ۡﻢ‬imply that the light and reward which is mentioned earlier
in verses 11 and 12 is for such people who are ready to lay down their lives for this
purpose. ۤ ٰ
ۡ
The words ‫ﻚ ۡﺻ ٰﺤﺐ ﻟﺠﺤ ۡﻴﻢ‬TÊ‫ و ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو و ﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺘﻨﺎ وﻟ‬imply that all those who perpetrated
the crime of denying the truth and remaining in disbelief will go to Hell. The occasion
and context shows that this fate shall also befall people who though did not deny from
their tongues did not testify by their deeds; in fact, their deeds were in complete
contradiction to the claims they made.
ۡ ۢ ٌ ۡ ۡ ۤ
‫ ﻛﻤﺜﻞ ﻏ ۡﻴ ٍﺚ ۡﻋﺠﺐ ﻟﻜﻔﺎر‬j ‫ ﻵۡﻹ ۡﻣﻮ ل و ﻵۡﻹ ۡوﻵﻹد‬89 ‫ ﺑ ۡﻴﻨﻜ ۡﻢ و ﺗ–ﺎﺛ ٌﺮ‬Dٌ ¥‫ﻔﺎ‬h ‫ۡﻋﻠﻤ ۡﻮ ﻧﻤﺎ ﻟﺤ ٰﻴﻮة ﻟﺪﻧﻴﺎ ﻟﻌ ٌﺐ و ﻟ ۡﻬ ٌﻮ و ز ۡﻳﻨﺔ و‬
ۡ ۡ ٰ ٌ ۡ ٰ
‫ و ﻣﺎ ﻟﺤ ٰﻴﻮة‬j ‫ة ﻋﺬ ٌب ﺷﺪﻳۡ ٌﺪ ® و ﻣﻐ¦ ة ﻣﻦ ﷲ*) و رﺿﻮ ٌن‬D¥‫ ﻵۡﻹ‬89 ‫ و‬j ‫ﺎﻣﺎ‬ ً ‫ﻪ ﻣ ۡﺼ¦ ً ﺛﻢ ﻳﻜ ۡﻮن ﺣﻄ‬¹Oٰ š‫ﻧﺒﺎﺗ "ﻪ ﺛﻢ ﻳﻬ ۡﻴﺞ ﻓ‬
ۡ ۤ ۡ
21
﴾٢٠﴿ ‫ﻟﺪﻧﻴﺎ ﻵﻹ ﻣﺘﺎع ﻟﻐﺮ ۡور‬
This verse reminds and warns the hypocrites who had become slaves to their riches
that the life of this world ie a sport and a diversion, the fervency will to embellish one
self, the quest for greater riches and more children and the competition of increasing
one’s standard of life will not lead them to a favourable fate. Its example is exactly
similar to abundant rain which refreshes the cultivated land and the ingrates swell with
joy on seeing it but later some calamity visits it and it becomes yellow after being
withered away and then is crushed to bits and pieces; this same fate will befall all the
efforts of such people which they are expending in gaining the pleasures of this world
and in outdoing one another in this competition; none of these things will remain.
ۤ ۡ ۡ ٌ ۡ ٰ ٌ ۡ ٰۡ
The implication of the words ‫ و ﻣﺎ ﻟﺤﻴﻮة ﻟﺪﻧﻴﺎ ﻵﻹ ﻣﺘﺎع‬j ‫ة ﻋﺬ ٌب ﺷﺪ ۡﻳ ٌﺪ ® و ﻣﻐ¦ ة ﻣﻦ ﷲ*) و رﺿﻮ ن‬D¥‫ ﻵﻹ‬89 ‫و‬
ٰ
21. Know that the parable of the life of this world – a sport and an entertainment and an
embellishment and in the matter of wealth and children a mutual show off and a quest to outdo
one another in them – is that of rain whose luxuriant produce lures the hearts of the
disbelievers; but then it withers and you see it turn yellow, then turns into bits and pieces. And
in the life to come a grievous penalty also and the forgiveness of God and His pleasure also.
And the life of this world is but a provision of deception.
Verses: 25-29
ۡ
‫ ﻟﻐﺮ ۡور‬is that because of their foolishness they are regarding the attainment of the
pleasures of life to be the goal and objective of all their efforts, whereas this world is
only a place of deception; the real goal is the Hereafter, and there they will have to
face either of the two things: a severe torment and acceptance of forgiveness from
God. If a person is not able to win the pleasure and forgiveness of God by sacrificing
the avarices of this life, he will necessarily face His severe torment.
ۡ ۡ
In the opinion of our exegetes, the parsing of the verse is that the words ‫ﻧﻤﺎ ﻟﺤ ٰﻴﻮة ﻟﺪﻧﻴﺎ‬
form the inchoative (mubtada’) and the rest of the verse forms ٌۢ the enunciative (khabar).
ۡ ۡ ٌ
However, in my opinion, the words ‫ ﻵﻹﻣﻮ ل و ﻵﻹوﻵﻹد‬89 ‫ ﺑﻴﻨﻜﻢ و ﺗ–ﺎﺛﺮ‬D¥‫ﻔﺎ‬h ‫ ﻟﻌ ٌﺐ و ﻟ ۡﻬ ٌﻮ و ز ۡﻳﻨﺔ و‬which occur
ۡ ۡ ٌ ۡ ۡ
after are a permutative (badal bayān) and the words … ‫ ﻛﻤﺜﻞ ﻏ ۡﻴ ٍﺚ‬are the enunciative ۢ of
this inchoative. Examples of this style abound in the Qur’ān. For example: .‫ﻟﻨ ۡﺴﻔ ًﻌﺎ ﺑﺎﻟﻨﺎﺻﻴﺔ‬
(١٦-١٥ :٩٦) ‫ﺎذﺑ ٍﺔ ﺧﺎﻃﺌ ٍﺔ‬v ‫( ﻧﺎﺻﻴ ٍﺔ‬We shall drag him by the forelock, a lying, sinful forelock,
(96:15-16)). Thus in the opinion of our exegetes the meaning of this verse is that the
life of this world is only sport, embellishment and outdoing each other in the
acquisition of wealth and status. In my opinion, the verse means that the parable of the
life of this world ie sport, embellishment and outdoing each other in the acquisition of
wealth and status is such that …
As per the analysis of the exegetes of this verse, the life of this world in its
collective form is something to be hated and condemned and this actually supports the
monastic life which the Qur’ān has severely condemned later in this very surah. If my
analysis is accepted, then it is not this world collectively which has been regarded as
condemnable; only that aspect of this world will be regarded as hateful with which the
disbelievers and the hypocrites are infatuated and which is instrumental in taking them
to Hell.
A deliberation on this verse with regard to the philosophy of religion shows that this
worldly life itself is not something condemnable; it is a person’s attitude which makes
it condemnable or merciful. If a person leads his life within the limits prescribed by
God, then this short span of worldly life can become a guarantee for the eternal
kingdom of the Hereafter, and if he leads his life in violation of these limits and
regards himself to be god and is lost in the pleasures of this life, then it will become
eternal condemnation for him. This verse in fact warns us of this aspect of life.
The word ‫( ﻛﻔ ٌﺎر‬kuffār: disbeliever) used in the verse also needs to be deliberated
upon. Exegetes generally regard it to refer to farmers (zurrā‘); however, I am not
convinced of this interpretation. The reason for this is that this word is not customarily
used for this purpose. What at most can be said is that the root from which this word is
made has the possibility of this meaning. However, merely this thing is not enough to
regard this word to have such a rare meaning specially when it is used abundantly as a
term with a specific connotation in the Qur’ān. Also, there is no other example of this
rare usage in the Qur’ān. In the following verse of Sūrah al-Fatḥ, both words are used
ۡ
in their specific meanings: (٢٩:٤٨) ‫ ﺳ ۡﻮﻗ ٖﻪ • ۡﻌﺠﺐ ﻟﺰر ع ﻟﻴﻐ ۡﻴﻆ ﺑﻬﻢ ﻟﻜﻔﺎر‬8ٰx‫ﺎﺳﺘ ٰﻮي ﻋ‬ ۡ ‫( ﻓ‬so that the
cultivated land arose firm upon its stalk, delighting the farmers so that hearts of the
disbelievers get agonized, (48:29). This shows that they are distinctly known to have
their specific meanings. For this reason, it seems to me that the word kuffār is used in
its actual meaning. Since in this parable the objective is to highlight the attitude of
those who disbelieve in the Hereafter, the verse says that the transient glamour of this
world attract the hearts of these people; they get very engrossed in it and ultimately
face the torment which such unfortunate people are destined to face. It needs to be kept
in mind that at times certain words are inserted in similes and parables which are
meant to point to people who are in consideration in them. I have alluded to some of
these things. It is important to keep them in consideration otherwise the real beauty of
a simile or parable does not become evident. Here by using this word, those people are
indicated towards whom the simile is directed.
ۡ ٰ ٰ ۡ ۡ ۤ
‫ ذﻟﻚ ﻓﻀﻞ‬j ‫ﺿﻬﺎ ﻛﻌ ۡﺮض ﻟﺴﻤﺂء و ﻵۡﻹ ۡرض ® ﻋﺪت ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﺑﺎﷲ*) و رﺳﻠ ٖﻪ‬Dۡ › ‫ ﻣﻐ¦ ٍة ﻣ ۡﻦ رﺑﻜ ۡﻢ و ﺟﻨ ٍﺔ‬8ٰ_ ‫ﻘ ۡﻮ‬€‫ﺳﺎ‬
ۡ ۡ ۡ ٰ ٰ
22
﴾٢١﴿ ‫ و ﷲ*) ذو ﻟﻔﻀﻞ ﻟﻌﻈ ۡﻴﻢ‬j ‫ﷲ*) ﻳ ۡﺆﺗ ۡﻴﻪ ﻣ ۡﻦ ﻳﺸﺂء‬
In the previous verse, it was said that all the efforts and mutual competition of the
disbelievers to outdo one another in acquiring the riches of life and in being superior
to one another is related to the temporary and transient pleasure of this word. They do
not have the courage to go beyond this; however, the objective of the believers should
be the forgiveness of God and to please Him, and instead of going after the narrow
path of this world they should try to outdo one another in taking a place in Paradise –
the Paradise whose vastness is equal to that of the heavens and the earth, and which
has been prepared by God for sincere believers who have true and strong faith in God
and His Prophets.
It is evident from the way the word ‫ض‬Dْ › is used here that it refers to “the length and
breadth” that is vastness and enormity, and the word ‫ ﺳﻤﺂء‬refers to the genre or in other
words all the skies. Thus this word is used in its plural form in the following verse: ‫و‬
ۡ
(١٣٣:٣) ‫ﺿﻬﺎ ﻟﺴ ٰﻤ ٰﻮت و ﻵ ۡﻹ ۡرض‬Dۡ › ‫ ﻣﻐ¦ ٍة ﻣ ۡﻦ رﺑﻜ ۡﻢ و ﺟﻨ ٍﺔ‬8ٰ _ ۤ‫( ﺳﺎرﻋ ۡﻮ‬vie with each other to earn the
forgiveness of your Lord and a Paradiseٰ as vast as heavens and the earth, (3:133)).
ۡ
The implication of the words ‫ ﻋﺪت ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﺑﺎﷲ*) و رﺳﻠ ٖﻪ‬is that Paradise should not be
considered as something far-off; it has been prepared for those who profess faith in
God and His Messengers. As soon as the trial of this world ends, the Paradise of each
person will be unveiled before him. One must not express wonder that in reward for
the virtue done for a few days God will bless each person with such a vast Paradise.
God is very gracious. He can bestow His grace on whomsoever He wills. There is no
shortage of things with Him.
22. Strive to outdo others for the pardon of your Lord and for a Paradise as vast as heavens
and the earth. It has been prepared for those who believe in God and His messengers. Such is
the grace of God: He bestows it on whom He will and great is God’s grace.
Verses: 25-29
ۡ ٰ ٰ ۡ ۤ
23
﴾ô ٢٢﴿ÄOٌ P‫ ﷲ*)ﻳﺴ‬8x‫ ن ذﻟﻚ ﻋ‬j ‫ ﻫﺎ‬Oۡm‫ ﻛ ٰﺘ ٍﺐﻣ ۡﻦﻗ ۡﺒﻞ ۡن ﻧ‬8ۡ 9‫ﻔﺴﻜ ۡﻢ ﻵﻹ‬o ۤ8ۡ 9‫ ﻵۡﻹ ۡرضو ﻵﻹ‬89 ‫ﻣﺎ ﺻﺎب ﻣ ۡﻦﻣﺼ ۡﻴﺒ ٍﺔ‬
The message of the verse is that it should be kept in consideration that whatever
trials a person will face related to his life and wealth shall necessarily come to him;
however much a person tries to save himself from them he will not be able to run
away from them. The Almighty has written every good or bad thing that will befall in
a book, and no one can change what has been ordained for him. God’s knowledge
embraces the present and the future and thus bringing about this is not of the slightest
bother for Him. People on the basis of their limited knowledge regard it to be beyond
the realm of possibility; however, God has created everything. It is a very ordinary
matter for Him to write the fate of a creation even before creating it.
It was essential to explain this point here while inviting people to spend for the cause
of the Almighty because only those people desist from expending their lives and wealth
for the cause of God who wrongly think that whatever wealth they acquire is the result
of their own planning, and they themselves can guard the life they have been blessed
with. It is to remove this misunderstanding of people that it is said that wealth is a
blessing of God, and for this reason it is extreme foolishness to protect it for Him. How
can someone save something from someone who has in fact bestowed it upon him? If a
person shows stinginess in this regard, then the Almighty might snatch it away from him
by sending some calamity. The right attitude for a person in this regard is that he should
carry out his obligation and should hope to God that just as He has helped him today,
He will rid him of all his difficulties tomorrow as well. At other places in the Qur’ān, a
trait of the character of the hypocrites and the misers has been mentioned: they would
desist from spending for the cause of God because of the fear of some future monetary
need that may arise. In other words, they justified their miserliness to be a remedy for
future hardships and calamities; the fact of the matter is that what is going to happen is
bound to happen. Its remedy is not to show stinginess before God; the cure lies in
spending for His cause and trusting Him.
ۡ
The words ‫ ﻵﻹ ۡرض‬89 refer to
ۡ ۤۡ financial calamities with which land produce could be
ۡ
affected and the words ‫ﻔﺴﻜﻢ‬o 89 refer to those calamities which a person and his body is
afflicted with. The trials which a person faces in this world are generally of these two
categories. The verse clarifies that both these types are already destined by God. Thus
it is not proper for a person to evade spending for God nor is it proper to try to evade
expending his life for the cause of God. He does not have the power to shield these
two things from God. At another place in the Qur’ān, these hypocrites are addressed
and told that today they are desisting from treading the path of God and fear death; the
fact of the matter is that the time of death destined for them is bound to come and
23. And every misfortune that befalls you whether in the produce of the earth or in your own
persons is written in a book before We bring it into being, and this is very easy for God.
even if they hide in strong castles death will find them.

ٰ
The words ‫ ﻛﺘ ٍﺐ‬8ۡ 9 refer to the fate which God has written for each person. It is also
called the guarded tablet
ٰ and in fact means the knowledge of God.
ۡ ٰ
The words Oٌ P‫ ﷲ*) ﻳﺴ‬8x‫ ن ذﻟﻚ ﻋ‬imply that man’s knowledge is very limited; for this
reason, it is very difficult for him to imagine how is it possible to write down before
hand every thing which is going to befall each and every person. However, this is no
difficult a task at all for God. He is the Creator of this whole universe and His
knowledge embraces everything. He knows every phase a person will pass through
and the destination he will ultimately reach.
ۡ ۡ ٰ ۡ ٰٰۤ ۡ ٰ ۡ
‫﴾ ﻟﺬ ۡﻳﻦ ﻳ ۡﺒﺨﻠ ۡﻮن و ﻳﺎﻣﺮ ۡون‬٢٣ۙ ﴿ ‫ﺎل ﻓﺨ ۡﻮر‬ ۡ
ٍ ‫ﻞ ﻣﺨﺘ‬v ‫ و ﷲ*) ﻵﻹ ﻳﺤﺐ‬j ‫¦ ﺣ ۡﻮ ﺑﻤﺎ ﺗˆﻜﻢ‬h ‫ ﻣﺎ ﻓﺎﺗﻜﻢ و ﻵﻹ‬8x‫ﻟﻜ ۡﻴﻶﻹ ﺗﺎﺳ ۡﻮ ﻋ‬
ۡ ۡ ٰ ۡ ۡ
24
﴾٢٤﴿ ‫ و ﻣ ۡﻦ ﻳﺘﻮل ﻓﺎن ﷲ*) ﻫﻮ ﻟﻐ¨` ﻟﺤﻤ ۡﻴﺪ‬j ‫ﻟﻨﺎس ﺑﺎﻟﺒﺨﻞ‬
Here a part of the discourse is suppressed before 8ْ Õ‫ﻟ‬. If this is unveiled, the whole
discourse would be something to the effect: on this occasion, you are being reminded
of this reality so that you do not express sorrow on something which you lose and
neither should you express pride on something you receive; on the contrary, on the
basis of this belief, your behaviour should be such that when you are afflicted with
some financial or bodily calamity, you show be patient because this was what was
ordained before hand for you, and there must be some wisdom of God concealed in
this; on other hand, if you are blessed with a favour, you should be thankful to God
because He had bestowed it on you; you should not vainly and conceitedly reckon that
it is the result of your own planning ٰ and capability.
ۡ
The words ‫ﺎل ﻓﺨ ۡﻮر‬ ٍ ‫ﺘ‬‫ﺨ‬ ‫ﻣ‬ ‫ﻞ‬ v ‫ﺐ‬‫ﺤ‬‫ﻳ‬ ‫ﻹ‬‫ﻵ‬ )*‫ﷲ‬ ‫و‬ imply that those who become arrogant and proud after
receiving the favours of God should remember that God does not like people who are
arrogant and proud. The words “not like” though are apparently soft yet they are very
severe as per their meaning. I have explained elsewhere that at times what is said in
such a negative statement when expressed as a positive statement would be something
ْ
ٍ ‫ﻞ ﻣﺨﺘ‬v ‫( إن ﷲ*) ﻳ ْﺒﻐﺾ‬indeed, God hates the proud and the haughty). In
like this: ‫ﺎل ﻓﺨ ْﻮ ٍر‬
reality, the speaker does not want to say this in explicit words and wants his anger to
be understood implicitly through ۡ the style and nuance of his words.
ۡ ۡ
The words ‫ ﻟﺬ ۡﻳﻦ ﻳ ۡﺒﺨﻠ ۡﻮن و ﻳﺎﻣﺮ ۡون ﻟﻨﺎس ﺑﺎﻟﺒﺨﻞ‬indicate the other aspect of this character of
theirs: since such people in their silliness think that what they have is because of their
own planning so they think that except for spending on their own show and pomp and
on outdoing others in acquiring wealth, spending for the cause of God and for the
24. You are being told this so that you may not grieve for things you lose or be overjoyed at
what He blesses you with. And remember that God does not love the haughty and the proud
who are stingy themselves and enjoin others to be stinginess. And those who show
indifference should remember that God is self-sufficient and possesses all worthy attributes.
Verses: 25-29
people is a penalty and loss to them. In such cases, they show miserliness and advise
others to be misers as well so that they are able to conceal their own miserliness. At
some places in the Qur’ān, this aspect of the character of the misers is highlighted:
their desire and efforts always revolve around seeing others remain misers like
themselves so that no one is able to detect their miserliness.
The word ‫ ﻣﺮ‬here means “to give advice,” a common usage of the word. In other
words, when they see others spending for religious and national causes, as their well-
wishers, they advise them not to be so generous and that if they are faced with some
financial constraints in future they will regret this spending for at that time there will
be no one to bail them out. ٰ
ۡ ۡ
The words ﴾٢٤﴿ ‫ و ﻣ ۡﻦ ﻳﺘﻮل ﻓﺎن ﷲ*) ﻫﻮ ﻟﻐ¨` ﻟﺤﻤ ۡﻴﺪ‬express disgust and indifference in a very
threatening manner to such misers: if even after this reminder and exhortation, these
people continue to desist, then they should remember that God is indifferent to them.
If He is calling them to spend for His cause, then this is not because there is some
deficiency in His treasures; on the contrary, it is because He has given the chance to
His people to earn eternal reward, as has been indicated in verse eighteen earlier.
The attribute ḥamīd is mentioned with the attribute ghanī to show that God is
absolutely self-sufficient and indifferent as far as His person is concerned. He needs
no one. If He asks from people, then this is not because He is in need of them; it is
because He is ḥamīd; He wants people to become worthy of His blessings and convert
the pebbles they give to Him into pearls and return these to them.
Section IV: Verses (25-29)
Coming up are the last verses of the sūrah in which an objection raised by the People
of the Book specially the Christians is answered forthwith. The spending for the cause
of God to which the believers were urged related to jihād, as is evident from the context.
As long as the Muslims remained oppressed and prevailed upon in Makkah, the
Quraysh and the People of the Book used their helplessness and weakness as an
argument of they being not worthy of being followed. However, when in Madīnah,
Muslims were able to organize themselves as a collectivity and, in spite of their small
number, were even able to convincingly defeat the Quraysh in certain battles, the
Quraysh and the People of the Book started to spread propaganda against their spirit of
jihād. They would say that how can these people be regarded as a religious group when
the greatest virtue to them is to shed blood and wage war; what relation do God’s
Prophets and His pious people have with bloodshed and war? They call people to peace,
security, truce and love. In those times, the monastic concept of religion was very
dominant in the minds of the people; for this reason the Quraysh took cue from this
objection raised by the People of the Book. Thus at the time of the battle of Badr, they
taunted the Prophet (sws) that how can he be God’s Messenger when he is responsible
for a brother killing his own brother. The Qur’ān has answered this criticism at various
places. Some of its important aspects have been discussed in Sūrah al-Anfāl and Sūrah
al-Ḥajj. Here, three points have been made in the light of the history of the prophets and
messengers of God.
Firstly, all messengers and prophets are sent by God to guide people to the path of
truth and justice. For this purpose, the Almighty revealed His Book so that it may
serve as a scale and a barometer for them and by using this scale, they are able to
inform people what is true and what is false, what is just and what is unjust.
Secondly, a corollary of the imposition of justice and fairness is that oppression and
injustice be put an end to. This entailed that with such Books, power should also be
bestowed so that forces who oppose justice can be vanquished. For this purpose, God
together with His Books also sent down iron. Among the multifarious benefits of iron
for people is that it provides them with the power which is necessary to wage war for
the creation of the system of truth and justice. Jihād is a trial of God for people: He tests
the sincere and the hypocrites through it and sees who among them can lay down their
lives for the cause of the truth and who make a pretentious display of being Muslims.
Thirdly, all the prophets and messengers of God from among the progeny of Noah
(sws) and Abraham (sws) came for this true purpose and for establishing this system
of justice, and for this cause too, the Almighty sent Jesus, son of Mary (sws). The
Almighty specially put mercy and compassion in their hearts taking advantage of
which the later generations invented monasticism. It was an innovation on their part
and had no basis in religion. All that was made obligatory on them was to please God
which is a common teaching of all the prophets. However, because of their religious
extremism, they did not observe its limits, and distorted the face of religion by
inventing monasticism. Now, by finding arguments from this distorted religion they
are raising objections on the directive of jihād given by Islam.
Since the Christians were the most effected by this fitnah of monasticism and had
gone astray as a result, at the end of the sūrah they are specially called towards Islam so
that they who claim to profess faith in Jesus (sws) are not deprived of the great favour of
Islam by getting entangled in innovations like monasticism. If they profess faith in the
last Messenger of God too, the Almighty as per His promise will twice reward them,
and these Jews who think that they have a monopoly on God’s blessings and favours
will keep burning in the fire of hatred in which they are now burning.
Readers may now proceed to read the subsequent verses in the light of this
background.

ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ٰ ۡ ۡ
‫ و ﻧﺰﻟﻨﺎ ﻟﺤﺪ ۡﻳﺪ ﻓ ۡﻴﻪ ﺑﺎ ٌس‬l ‫ ن ﻟﻴﻘ ۡﻮم ﻟﻨﺎس ﺑﺎﻟﻘ ۡﺴﻂ‬²P‫ﻟﻘ ۡﺪ ۡرﺳﻠﻨﺎ رﺳﻠﻨﺎ ﺑﺎﻟﺒﻴﻨﺖ و ﻧﺰﻟﻨﺎ ﻣﻌﻬﻢ ﻟﻜ ٰﺘﺐ و ﻟﻤ‬
ۡ ٌ ٰ ۡ ۡ ٰ
‫﴾ و ﻟﻘ ۡﺪ ۡرﺳﻠﻨﺎ ﻧ ۡﻮ ًﺣﺎ و ۡﺑ ٰﺮﻫ ۡﻴﻢ و‬٢٥﴿ ‫ ۡﻳ ٌﺰ‬¤› ‫ ن ﷲ*) ﻗﻮي‬j ‫ "ه و رﺳﻠ "ﻪ ﺑﺎﻟﻐ ۡﻴﺐ‬Dd‫ﺷﺪ ۡﻳ ٌﺪ و ﻣﻨﺎﻓﻊ ﻟﻠﻨﺎس و ﻟﻴ ۡﻌﻠﻢ ﷲ*) ﻣ ۡﻦ ﻳﻨ‬
Verses: 25-29
ٰ ۡ ۡ ۡ ۡ ۡ
‫ ٰ ﺛﺎرﻫ ۡﻢ ﺑﺮﺳﻠﻨﺎ و ﻗﻔ ۡﻴﻨﺎ‬8¼x‫﴾ﺛﻢ ﻗﻔ ۡﻴﻨﺎ ﻋ‬٢٦﴿ ‫ ﻣﻨﻬ ۡﻢ ﻓﺴﻘ ۡﻮن‬Oٌ P‫ و ﻛﺜ‬l ‫ ذرﻳﺘﻬﻤﺎ ﻟﻨﺒﻮة و ﻟﻜ ٰﺘﺐ ﻓﻤﻨﻬ ۡﻢ ﻣ ۡﻬﺘ ٍﺪ‬8ۡ 9 ‫ﺟﻌﻠﻨﺎ‬
ٰ ۨ ً ً ۡ ۡ ۡ ٰ
‫ و ر ۡﻫﺒﺎﻧﻴﺔ ۡﺑﺘﺪﻋ ۡﻮﻫﺎ ﻣﺎ ﻛﺘ ۡﺒﻨﻬﺎ‬j ‫ ﻗﻠ ۡﻮب ﻟﺬ ۡﻳﻦ ﺗﺒﻌ ۡﻮه ر ﻓﺔ و ر ۡﺣﻤﺔ‬8ۡ 9 ‫ و ﺟﻌﻠﻨﺎ‬ÄË‫ﻌ ۡﻴ ` ۡﺑﻦ ﻣ ۡﺮﻳﻢ و ٰ ﺗ ۡﻴﻨﻪ ﻵۡﻹﻧﺠ ۡﻴﻞ‬€
ٰ ۡ ۡ ۡ ٰ ٰ ۡ
﴾٢٧﴿ ‫ ﻣﻨﻬ ۡﻢ ﻓﺴﻘﻮۡن‬Oٌ P‫ و ﻛﺜ‬l ‫ ﻓﺎﺗ ۡﻴﻨﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﻨﻬ ۡﻢ ۡﺟﺮﻫ ۡﻢ‬l ‫ﻋﻠ ۡﻴﻬ ۡﻢ ﻵﻹ ۡﺑﺘﻐﺂء رﺿﻮ ن ﷲ*) ﻓﻤﺎ رﻋ ۡﻮﻫﺎ ﺣﻖ رﻋﺎﻳﺘﻬﺎ‬
ٰ ۡ ۡ ۡ ٰ
)*‫ و ﷲ‬j ‫ ﻣ ۡﻦ ر ۡﺣﻤﺘ ٖﻪ و ﻳ ۡﺠﻌ ۡﻞ ﻟﻜ ۡﻢ ﻧ ۡﻮ ًر ﺗ ۡﻤﺸ ۡﻮن ﺑ ٖﻪ و •ﻐ¦ ۡ ﻟﻜ ۡﻢ‬VP‫ﻘﻮ ﷲ*) و ٰ ﻣﻨ ۡﻮ ﺑﺮﺳ ۡﻮ ٖﻟﻪ ﻳ ۡﺆﺗﻜ ۡﻢ ﻛﻔﻠ‬h ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨﻮ‬
ٰ ۡ ۡ ٰ ۡ ۡ ۡ
‫ و‬j ‫ ~ ۡ` ٍء ﻣ ۡﻦ ﻓﻀﻞ ﷲ*) و ن ﻟﻔﻀﻞ ﺑﻴﺪ ﷲ*) ﻳ ۡﺆﺗ ۡﻴﻪ ﻣ ۡﻦ ﻳﺸﺂء‬8ٰx‫﴾ ﻟﺌﻶﻹ • ۡﻌﻠﻢ ۡﻫﻞ ﻟﻜ ٰﺘﺐ ﻵﻹ •ﻘﺪر ۡون ﻋ‬٢٨ü ﴿Ä‫ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬
ۡ ۡ ۡ ٰ
﴾٢٩﴿ ‫ﷲ*) ذو ﻟﻔﻀﻞ ﻟﻌﻈ ۡﻴﻢ‬
Indeed, We have sent messengers with clear signs, and with them revealed the Book
and the Scale so that people adhere to justice, and also sent down iron which has great
power and other benefits for mankind. And through this, God also wanted to
differentiate people who help Him and His messengers while being unseen. Indeed,
God is Powerful and Mighty. (25)
And We sent forth Noah and Abraham as messengers and initiated in their progenies
prophethood and the Book. Thus some of them were rightly guided, but most of them
turned out to be disobedient. Then in their footsteps, We sent other messengers and also
similarly sent Jesus son of Mary and gave Him the Gospel, and put compassion and
mercy in the hearts of his followers. And as far monasticism, they invented it themselves.
We had only enjoined on them to seek to please God; but they did not faithfully observe
its bounds. So, those among them who strongly adhered to faith, We gave them their
reward and most of them turned out to be disobedient. Believers! Have fear of God and
profess faith in His Messenger. He will grant you a double share from His mercy and
create for you a light with which you will walk and will forgive you. God is very
Forgiving and Merciful. So that the People of the Book do not know that they do not
have any control on anything from among the grace of God and that grace is in God’s
Hands alone. He bestows it upon whom He wills and abounding is God’s grace. (26-29)
Explanation
ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ٰ ۡ ۡ
‫ و ﻧﺰﻟﻨﺎ ﻟﺤﺪﻳۡﺪ ﻓ ۡﻴﻪ ﺑﺎ ٌس‬l ‫ ن ﻟﻴﻘ ۡﻮم ﻟﻨﺎس ﺑﺎﻟﻘ ۡﺴﻂ‬²P‫ﻟﻘ ۡﺪ ۡرﺳﻠﻨﺎ رﺳﻠﻨﺎ ﺑﺎﻟﺒﻴﻨﺖ و ﻧﺰﻟﻨﺎ ﻣﻌﻬﻢ ﻟﻜ ٰﺘﺐ و ﻟﻤ‬
ٌ ٰ ۡ ۡ ٰ
25
﴾٢٥﴿ ‫ ۡﻳ ٌﺰ‬¤› ‫ ن ﷲ*) ﻗﻮي‬j ‫ "ه و رﺳﻠ "ﻪ ﺑﺎﻟﻐ ۡﻴﺐ‬Dd‫ﺷﺪ ۡﻳ ٌﺪ و ﻣﻨﺎﻓﻊ ﻟﻠﻨﺎس و ﻟﻴ ۡﻌﻠﻢ ﷲ*) ﻣ ۡﻦ ﻳﻨ‬
Mentioned in this verse is the purpose of sending forth messengers and revelation of
divine books: so that people in every walk of life are able to adhere to justice and
truth; they are able to adopt the right path in matters of beliefs – the path which is
25. Indeed, We have sent messengers with clear signs, and with them revealed the Book and
the Scale so that people adhere to justice, and also sent down iron which has great power and
other benefits for mankind. And through this, God also wanted to differentiate people who help
Him and His messengers while being unseen. Indeed, God is Powerful and Mighty.
straight, free from deviancies and is the middle one; similarly, in matters of deeds, –
whether they relate to the individual life or to the collective life – they are able to stick
to the right path which is free of any trace of oppression and injustice. It is evident
from this that the Almighty did not send His messengers to advise people nor revealed
His Books that they may be merely recited; the purpose was that people in their
guidance were able to adhere to and implement justice and truth.
ۡ ٰ
The word ‫ ن‬²P‫( ﻣ‬mīzān) is mentioned with ‫( ﻛﺘﺐ‬kitāb) to explain the greatest purpose
of divine books: they weigh everything and tell us how much of truth a thing has and
how much has been wrongly added to it. Sūrah Shūrā has dwelt at length on this
aspect of divine books.26 There, first it has been elucidated that all the Prophets of
God instructed people only regarding monotheism, and stopped people from even
slightly deviating from it. After that, the Prophet (sws) was directed to call people
towards it only and to inform all his adversaries that he had professed faith in the
Book revealed by God so how can he follow their innovations; by bestowing this
Book on him, the Almighty has set him at the position of a judge and weigh the
amount of truth each person has in this scale, and thus also make evident the extent of
falsehood each person has. This discussion ends on the following verse:
ۡ ۡ ۡ ۡ ۡ ۤ ٰ
(١٧:٤٢) .‫ﻳۡ ٌﺐ‬D‹ ‫ و ﻣﺎ ﻳ ۡﺪر ۡﻳﻚ ﻟﻌﻞ ﻟﺴﺎﻋﺔ‬j ‫ ن‬²P‫ﷲ*) ﻟﺬ ۡي ﻧﺰل ﻟﻜ ٰﺘﺐ ﺑﺎﻟﺤﻖ و ﻟﻤ‬
It is God who has revealed with truth the Book and which is the scale for
judgement; and what do you know that the hour of Day of Reckoning is near [to
pronounce judgement]. (42:17)
It is evident from this aspect that the Qur’ān has also been called muhaymin which
means a scale. By weighing in this scale the truth can be distinguished from falsehood.
In order to maintain justice and fairness, both the mīzān and the scale are required. For
this reason, the Almighty has delineated these two ۡ features of the Qur’ān.
ۡ ۡ ۡ
The implication of the words ‫ و ﻧﺰﻟﻨﺎ ﻟﺤﺪﻳۡﺪ ﻓ ۡﻴﻪ ﺑﺎ ٌس ﺷﺪﻳۡ ٌﺪ و ﻣﻨﺎﻓﻊ ﻟﻠﻨﺎس‬is that when the real
objective behind sending the messengers and revealing the sharī‘ah is to establish the
system of justice, then this objective cannot merely be achieved by counselling and
urging, giving glad tidings or warning people; power is essential for it. For this reason,
on the one hand, the Almighty sent His messengers with manifest arguments and
Books as calibrated scales so that people are conclusively communicated this truth
regarding intellectual and moral issues, and, on the other hand, He also sent down iron
so that people who are not ready to submit to the truth after this conclusive
communication of the truth and are bent upon spreading anarchy in the society for their
vested interests are overpowered. Thus, it has remained the established practice of the
Almighty that when He sent any of His messengers to a people, then after conclusive
26. Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 6, 152-157.

Verses: 25-29
communication of the truth by a messenger one of the following two situations arose. If
those who professed faith in the messenger were small in number and the majority
among them were those who adhered to disbelief, then the Almighty destroyed the
disbelievers by sending some earthly and heavenly calamity after sifting out the
believers from them. On the other hand, if the number of people who professed faith in
the messenger were sizeable in number, then the messenger and his companions were
directed to wage war against the disbelievers as a result of which the disbelievers were
ultimately routed. The history of the messengers of God mentioned in the Qur’ān bears
witness to this established practice of the Almighty.
ۡ ۡ
Though iron comes out of the earth, the word ‫( ﻧﺰﻟﻨﺎ‬We sent down) is used by the
Qur’ān. This is very similar to the usage of this word by the Qur’ān for the creation of
cattle. The purpose is, on the one hand, to direct attention to the special benefit which is
found in it for man, and, on the other hand, this word tells us of the real source and
fountainhead of everything: a thing can be obtained from anywhere, but the fact of the
matter is that it is from God. Until and unless, a person has this fact fully grounded in
his mind, he can never fully assess the value of God’s favours. ۡ
An important thing to note in this section of the verse is that the word ‫ ﺑﺎ ٌس‬is
mentioned prior to ‫ﻣﻨﺎﻓﻊ‬. It is evident from this that the real significance of iron in the
eyes of the Almighty is to provide power and strength for jihād. Its benefits which
relate to construction and to other spheres of society are secondary and
supplementary.
This aspect should also be kept in consideration that here the Qur’ān has mentioned
iron as the real and foremost means of war. At that time, most weapons of war would
be made by iron. Today, its position has become secondary and some other elements
have become more important. In the changed circumstances, these new elements have
now assumed the status of iron.
ٌ ٌ ٰ ۡ " ۡ ٰ
The words ‫ ۡﻳﺰ‬¤› ‫ ن ﷲ*) ﻗﻮي‬j ‫ه و رﺳﻠ "ﻪ ﺑﺎﻟﻐ ۡﻴﺐ‬Dd‫ و ﻟﻴ ۡﻌﻠﻢ ﷲ*) ﻣ ۡﻦ ﻳﻨ‬explain the wisdom of jihād: though
God Himself is powerful and mighty and can rout the greatest of His enemies in the
blink of any eye, He actually tests His people through jihād that who among them while
not being able to see God still helps Him and His messengers and who among them are
mere zealous pretenders who fail this test. The verb ‫• ۡﻌﻠﻢ‬, as explained earlier in this
exegesis also means to distinguish and to make distinct. God knows everything but
through such trials He distinguishes the righteous from the wrongdoers.
ٰ ۡ ۡ ۡ ۡ ۡ ۡ
27
﴾٢٦﴿‫ﻣﻨﻬ ۡﻢﻓﺴﻘ ۡﻮن‬Oٌ P‫وﻛﺜ‬l‫ ذرﻳﺘﻬﻤﺎ ﻟﻨﺒﻮة و ﻟﻜ ٰﺘﺐﻓﻤﻨﻬ ۡﻢ ﻣ ۡﻬﺘ ٍﺪ‬8ۡ 9‫وﻟﻘ ۡﺪ ۡرﺳﻠﻨﺎ ﻧ ۡﻮ ًﺣﺎ و ۡﺑ ٰﺮﻫ ۡﻴﻢوﺟﻌﻠﻨﺎ‬
This is a reference to the history that all prophets and messengers sent by God were
27. And We sent forth Noah and Abraham as messengers and initiated in their progenies
prophethood and the Book. Thus some of them were rightly guided, but most of them turned
out to be disobedient.
sent for the purpose that they call people to impose justice and fairness in the society;
however, very few from their progeny adhered to achieving this purpose; the majority
deviated from this purpose because of their proclivity to religious innovations and
ended up being disobedient.
Only two messengers are mentioned here by name: Noah (sws) and Abraham (sws).
The reason for this is obvious that Noah (sws) occupies the status of being Adam the
second, and Abraham (sws) is the forefather to all the prophets of the Israelites and
the Ishmaelites. It is as if by mentioning these two all the rest have been mentioned.
This verse is actually a prelude to the subject raised in the succeeding verse.
ً ً ۡ ۡ ۡ ٰ
‫ و‬j ‫ ﻗﻠ ۡﻮب ﻟﺬ ۡﻳﻦ ﺗﺒﻌ ۡﻮه ر ﻓﺔ ور ۡﺣﻤﺔ‬8ۡ 9‫ وﺟﻌﻠﻨﺎ‬ÄË‫ﻌ ۡﻴ ` ۡﺑﻦﻣ ۡﺮﻳﻢ و ٰ ﺗ ۡﻴﻨﻪ ﻵۡﻹﻧﺠ ۡﻴﻞ‬€ ‫ ٰ ﺛﺎرﻫ ۡﻢ ﺑﺮﺳﻠﻨﺎ وﻗﻔ ۡﻴﻨﺎ‬8¼x‫ﺛﻢﻗﻔ ۡﻴﻨﺎﻋ‬
ۡ ٰ ٰ ۡ ٰ ۨ
‫ و‬l‫ ﻓﺎﺗ ۡﻴﻨﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﻨﻬ ۡﻢ ۡﺟﺮﻫ ۡﻢ‬l‫ر ۡﻫﺒﺎﻧﻴﺔ ۡﺑﺘﺪﻋ ۡﻮﻫﺎ ﻣﺎ ﻛﺘ ۡﺒﻨﻬﺎ ﻋﻠ ۡﻴﻬ ۡﻢ ﻵﻹ ۡﺑﺘﻐﺂء رﺿﻮ ن ﷲ*) ﻓﻤﺎ رﻋ ۡﻮﻫﺎ ﺣﻖ رﻋﺎﻳﺘﻬﺎ‬
ٰ ۡ ۡ
28
﴾٢٧﴿‫ ﻣﻨﻬ ۡﻢ ﻓﺴﻘ ۡﻮن‬Oٌ P‫ﻛﺜ‬
This verse says that when all the prophets adhered to the same methodology
outlined above, then from where did the innovation of monasticism (raḥbāniyyah) and
the deviance of regarding jihād to be against religiosity arise? All the messengers sent
after Noah (sws) and Abraham (sws) by the Almighty followed in their footsteps: all
called their people to adhere to justice, and if the need arose they, in accordance with
the practice of prophets, even waged jihād. None of the messengers adopted a
different way to this. To achieve this very purpose, Jesus (sws), son of Mary (sws),
was also sent and he was given the Gospel. He had not been sent to teach monasticism
(raḥbāniyyah) to his people. The only thing was that the Almighty specially made
their hearts very merciful and compassionate. By taking advantage of this, the later
innovators invented the whole system of monasticism even though monasticism was
never made mandatory on them; seeking God’s pleasure was what was made mandatory
on them. However, they did not observe its bounds and broke the limits of the sharī‘ah
and human nature and went astray.
It is evident from this verse that the innovation of monasticism entered religion
through the Christians; however, the teachings of Jesus (sws) or the Gospel or his real
successors had no role in this induction: all of it was an invention of later generations.
ً ً ۡ ۡ
The words ‫ۡ ﻗﻠ ۡﻮب ﻟﺬﻳۡﻦ ﺗﺒﻌ ۡﻮه ر ﻓﺔ و ر ۡﺣﻤﺔ‬89 ‫ و ﺟﻌﻠﻨﺎ‬praises the foremost followers of Jesus
(sws): God placed compassion and mercy in their hearts. The purpose of this praise is
that these very attributes of theirs became a reason for the later ones in favour of
28. Then in their footsteps, We sent other messengers and also similarly sent Jesus son of
Mary and gave Him the Gospel, and put compassion and mercy in the hearts of his followers.
And as far monasticism, they invented it themselves. We had only enjoined on them to seek to
please God; but they did not faithfully observe its bounds. So, those among them who strongly
adhered to faith, We gave them their reward and most of them turned out to be disobedient.
Verses: 25-29
monasticism. The fact of the matter is that just as Jesus (sws) taught his followers to
be merciful and compassionate, every other prophet of God directed their followers to
be so. The words used by the Qur’ān regarding Muḥammad (sws) are: ‫ ۡﻳ ٌﺺ ﻋﻠ ۡﻴﻜ ۡﻢ‬Dþ
(١٢٨:٩) ‫ رء ۡو ٌف رﺣ ۡﻴ ٌﻢ‬VۡP‫( ﺑﺎﻟۡﻤ ۡﺆﻣﻨ‬one who has greed for your guidance and is benevolent and
merciful to true believers, (9:128)). About Muslims themselves, the words used are:
(٢٩:٤٨) ‫( رﺣﻤﺂء ﺑ ۡﻴﻨﻬ ۡﻢ‬they are merciful to one another, (48:29)). In Ḥadīth narratives, the
attributes of Muslims mentioned are even more clear. It is reported in them that in
mutual sympathy and compassion believers are like limbs of a body. The Persian poet
Sheikh Sa‘dī29 has translated such a narrative thus:
(If circumstances inflict the limb of a body with pain, the rest of the limbs too get
affected.)
Mercy and compassion are not against justice and fairness. Consequently, the
Almighty has regarded the Day of Judgement – a Day when His justice will
completely manifest itself – to be a essential corollary of His attribute of mercy: ‫ﻛﺘﺐ‬
ۡ
(١٢:٦) ‫ ﻳ ۡﻮم ﻟۡﻘ ٰﻴﻤﺔ‬8ٰ_ ‫ ﻟﻴ ۡﺠﻤﻌﻨﻜ ۡﻢ‬j ‫ﻔﺴﻪ ﻟﺮ ۡﺣﻤﺔ‬o 8ٰx‫( ﻋ‬God has decreed mercy for Himself, and will
necessarily gather you all on the Day of Judgement, (6:12)). Since the followers of
Jesus (sws) did not get the chance to wage jihād in his lifetime, hence the later
generations used this lack of warfare as an argument in favour of monasticism. The
fact of the matter is that had he too gotten the chance of waging jihād the way ummah
of the Prophet (sws) Muḥammad was blessed with this opportunity, he too would have
ْ
been ashidā ‘alā al-kuffār (‫ ﻟ ٰﻜﻔﺎر‬8x‫)أﺷﺪ ء ﻋ‬.30 ۨ
ۡ ٰ ۡ
The words ‫ و رﻫﺒﺎﻧﻴﺔ ۡﺑﺘﺪﻋ ۡﻮﻫﺎ ﻣﺎ ﻛﺘ ۡﺒﻨﻬﺎ ﻋﻠ ۡﻴﻬ ۡﻢ ﻵﻹ ۡﺑﺘﻐﺂء رﺿﻮ ن ﷲ*) ﻓﻤﺎ رﻋ ۡﻮﻫﺎ ﺣﻖ رﻋﺎﻳﺘﻬﺎ‬imply that God
did place mercy and compassion in their hearts; however, taking advantage of this, the
monasticism invented by ۨ later generations has nothing to do with the teachings of
ۡ
Jesus (sws). The word ‫( رﻫﺒﺎﻧﻴﺔ‬monasticism) is declined in the accusative not by the
ْ
verb ‫ﺟﻌﻠﻨﺎ‬. It is because of an understood verb which is indicated by the later verb
‫ ۡﺑﺘﺪﻋ ۡﻮﻫﺎ‬. However, the way monasticism has been mentioned here shows that it was
invented because of a good motive; but it was a transgression of the limits set by God.
Those who adopted it, in spite of the good behind it, went astray because of their
proclivity to religious innovations, extremism and fanaticism.
29. Abū Muḥammad Muṣliḥ al-Din Sa‘di, Kulliyyāt Sa‘di, ed. Furughi (Tehran: Amir Kabir,
1367 AH), 47.
30. I have explained the established practice of the Almighty regarding jihād at many places in
this exegesis.
ٰ ۡ ٰ
The words )*‫ ﻣﺎ ﻛﺘ ۡﺒﻨﻬﺎ ﻋﻠ ۡﻴﻬ ۡﻢ ﻵﻹ ۡﺑﺘﻐﺂء رﺿﻮ ن ﷲ‬say that the monasticism they had imposed
upon themselves was never made mandatory on them by God; it was their own
invention. The Almighty had only made it obligatory on them to try to seek His
pleasure. Had this monasticism been confined to this only, it would been a boon and
blessing for them in this world and in the Hereafter; however, they did not observe its
bounds. ۨ
The antecedent of the feminine pronoun in ‫ ﻓﻤﺎ رﻋ ۡﻮﻫﺎ ﺣﻖ رﻋﺎﻳﺘﻬﺎ‬is obviously ‫رﻫﺒﺎﻧﻴﺔ‬
ۡ
evident from which is that the real fault of the Christians regarding monasticism is
that they did not observe its limits the way they should have. As a result, many
concepts infiltrated into it which were against human nature and intellect. Had they
observed these limits, it would not have exceeded beyond what was required of them
in seeking the pleasure of God. Seeking the pleasure of God is a teaching common to
all divine scriptures, and waging war and jihād for the cause of God is the greatest
part of this monasticism. In Sūrah al-Tawbah, this reality has been explained thus:
ۡ ۡ ٰ ۡ ۡ ۡ ۡ ۡ ٰ
‫ ﺳﺒ ۡﻴﻞ ﷲ*) ﻓﻴﻘﺘﻠ ۡﻮن و •ﻘﺘﻠ ۡﻮن‬8ۡ 9 ‫ •ﻘﺎﺗﻠﻮۡن‬j ‫ﻔﺴﻬ ۡﻢ و ۡﻣﻮ ﻟﻬ ۡﻢ ﺑﺎن ﻟﻬﻢ ﻟﺠﻨﺔ‬o VP‫ي ﻣﻦ ﻟﻤ ۡﺆﻣﻨ‬Oٰ š‫ن ﷲ*) ﺷ‬
ۡ ۡ ً
(١١١:٩) .‫ ۡ ٰ ن‬Ü‫ﺔ و ﻵۡﻹﻧﺠ ۡﻴﻞ و ﻟ‬¹‫ ﻟﺘ ۡﻮ ٰر‬89 ‫و ۡﻋ ًﺪ ﻋﻠ ۡﻴﻪ ﺣﻘﺎ‬
God has purchased from the believers their lives and wealth in return for Paradise.
They fight for the cause of God: thus they slay and are slain. This is a promise due
on God in the Torah, the Gospel and the Qur’ān. (9:111)
It is evident from this verse that waging jihād to please God is a common teaching of
all the prophets and messengers of God. It is this very teaching which was given to the
Christians in the Gospel because it is repeatedly told in the Gospel that the Torah must
be fully followed in cases of divine law. On the contrary, they invented monasticism
which lost upon them this very purpose.
Here, it would be worthwhile to refresh a fact to which I have alluded in detail in the
exegesis of Sūrah al-Tawbah while explaining the word sā’iḥūn.31 There I have
explained that in Islam we find both positive and negative things about rāḥbāniyyah
and siyāḥat which show that they are not evil in themselves. Evil actually arises in
them by not observing their limits as the Qur’ānic words allude to: ‫ﻓﻤﺎ رﻋ ۡﻮﻫﺎ ﺣﻖ رﻋﺎﻳﺘﻬﺎ‬.
Thus Islam has included all those ingredients of rāḥbāniyyah and siyāḥat which are in
accordance with human nature and are in harmony with the objective of pleasing God;
it has excluded all those of their components which the innovators had invented and
which were in conflict with human nature, and sense and reason. If one reflects on the
rituals of worship in Islam, one will find that each of them has the worthy components
of rāḥbāniyyah. So much so, some narratives regard jihād to be rāḥbāniyyah.

Verses: 25-29
It is evident from intrinsic contextual and concomitant indicators that the word ۡ‫ ٰ ﻣﻨﻮ‬in
ٰ ۡ ۡ ۡ ٰ
‫ ﻣﻨﻬ ۡﻢ ﻓﺴﻘﻮۡن‬Oٌ P‫ و ﻛﺜ‬l ‫ ﻓﺎﺗ ۡﻴﻨﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨﻮۡ ﻣﻨﻬ ۡﻢ ۡﺟﺮﻫ ۡﻢ‬is used in its complete and ultimate meaning ie
those among the followers of Jesus (sws) who fully adhered to and persevered on his
teachings were duly rewarded by God; however, the majority of them turned out to be
disobedient and were duly punished for this attitude.
Here, obviously the words ‫ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ‬refer to Simon, the righteous and true successor of
Jesus (sws) and the Christians who followed in his footsteps and who in spite of all
types of circumstances adhered to the true religion. Ultimately, it was the later followers
of these people who graciously welcomed Islam when its call was given by the Prophet
(sws). The Qur’ān at many places has praised them in a very commendable way.
ٰ ۡ ۡ
The words ‫ ﻣﻨﻬ ۡﻢ ﻓﺴﻘﻮۡن‬Oٌ P‫ و ﻛﺜ‬refer to Paul and his followers who by inventing the
innovations of trinity and monasticism distorted the teachings of Jesus (sws) and
incorporated in them the deviant and erroneous views of the Romans. Later, it was this
“led-astray and leading-others-astray” group which ended up in majority and the
adherents to true Christianity ended up in minority.
ٰ ۡ ۡ ۡ ٰ
‫ و ﷲ*) ﻏﻔ ۡﻮ ٌر‬j‫ ﻣ ۡﻦ ر ۡﺣﻤﺘ ٖﻪ و ﻳ ۡﺠﻌ ۡﻞ ﻟﻜ ۡﻢ ﻧ ۡﻮ ًر ﺗ ۡﻤﺸ ۡﻮن ﺑ ٖﻪ و •ﻐ¦ ۡ ﻟﻜ ۡﻢ‬VP‫ﻘﻮ ﷲ*) و ٰ ﻣﻨ ۡﻮ ﺑﺮﺳ ۡﻮ ٖﻟﻪ ﻳ ۡﺆﺗﻜ ۡﻢ ﻛﻔﻠ‬h ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨﻮ‬
32
﴾٢٨ü ﴿Ä‫رﺣ ۡﻴ ٌﻢ‬
Here the word ‫ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨﻮ‬addresses those very Christians who were mentioned earlier
ۡ ٰ
by the words ‫ﻓﺎﺗ ۡﻴﻨﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﻨﻬ ۡﻢ ۡﺟﺮﻫ ۡﻢ‬. When the discourse reached their mention, then
with their reference those Christians were invited to profess faith in the Prophet (sws)
who had within them the radiance of faith. They were addressed and told: “O those who
have professed faith in Jesus! fear God and profess faith in His Messenger (Muḥammad
(sws)) so that God will grant you a double share from His mercy and create for you a
light with which you will walk in the Hereafter and He will forgive you. God is very
Forgiving and Merciful.
In Sūrah al-Ma’idah, a group of Christians have been praised thus:
ً ۡ ۡ ۡ ً
‫ﺑﻬ ۡﻢ ﻣﻮدة ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨﻮ ﻟﺬﻳۡﻦ‬D‹ ‫ و ﻟﺘﺠﺪن‬l ‫• ۡﻮ‬Du ‫ﻟﺘﺠﺪن ﺷﺪ ﻟﻨﺎس ﻋﺪ وة ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨﻮ ﻟﻴﻬ ۡﻮد و ﻟﺬ ۡﻳﻦ‬
ۡ ۤ ۡ ً ۡ ۡ ٰ ۤ
‫ ﻟﺮﺳ ۡﻮل ﺗ ¼ﺮي‬8_ ‫ و ذ ﺳﻤﻌ ۡﻮ ﻣﺎ ﻧﺰل‬.‫ ۡون‬Om‫ و ر ۡﻫﺒﺎﻧﺎ و ﻧﻬ ۡﻢ ﻵﻹ ﻳ ۡﺴﺘﻜ‬VP‫ ذﻟﻚ ﺑﺎن ﻣﻨﻬ ۡﻢ ﻗﺴ ۡﻴﺴ‬j ‫ي‬Dٰ dٰ ‫ﻗﺎﻟ ۡﻮ ﻧﺎ ﻧ‬
ٰ ۡ ۤ ۡ
(٨٣-٨٢:٥) .‫ •ﻘ ۡﻮﻟ ۡﻮن رﺑﻨﺎ ٰ ﻣﻨﺎ ﻓﺎ•ﺘ ۡﺒﻨﺎ ﻣﻊ ﻟﺸﻬﺪ ۡﻳﻦ‬l ‫ﻓﻮۡ ﻣﻦ ﻟﺤﻖ‬D› ‫ﻔ ۡﻴﺾ ﻣﻦ ﻟﺪ ۡﻣﻊ ﻣﻤﺎ‬h ‫ۡﻋﻴﻨﻬ ۡﻢ‬
You will find the Jews and the Idolaters to be the staunchest in animosity to
believers and will find those say: “we are Christians,” to be nearest in affection to
32. Believers! Have fear of God and profess faith in His Messenger. He will grant you a
double share from His mercy and create for you a light with which you will walk and will
forgive you. God is very Forgiving and Merciful.
them. That is because there are priests and monks among them, and because they
are not inflicted with conceit. When they listen to that which was revealed to the
Messenger, you see their eyes filled with tears because they recognize its truth.
They call out: “Lord! We have professed faith. Count us among the witnesses to
the last messenger.” (5:82-83)
In the verse under discussion, all the Christians who have any glimmer of faith in
Jesus (sws) in them are invited to profess faith in Muḥammad (sws): they should fear
God and believe in the messenger giving glad tidings of whose advent had been
entrusted to them. They have been directed to fear God because many of the
Christians did consider Muḥammad (sws) the very unlettered prophet whose
predictions were found in the Bible yet they were afraid that the enemies of Islam
would become their enemies too. On this, they are told that they should fear God not
people; they should full realize what will happen to them if because of fearing people
they become indifferent to the fear of God.
ۡ ۡ ۡ
The words ‫ ﻣ ۡﻦ ر ۡﺣﻤﺘ ٖﻪ‬VP‫ ﻳﺆﺗﻜ ۡﻢ ﻛﻔﻠ‬re-mention the promise made with the true and righteous
People of the Book stated in Sūrah al-Qaṣaṣ. It was stated there that those among them
who fully adhered to their own religion and when in accordance with the predictions
mentioned in their scriptures the last messenger of God came to them, they bore witness
to his veracity, they shall be rewarded twice. The reason for this is that they had to pass
through two trials while bearing witness to the truth. The words are:
ۤ ۡ ۤ ۡ ٰ
‫ ﻋﻠ ۡﻴﻬ ۡﻢ ﻗﺎﻟ ۡﻮ ٰ ﻣﻨﺎ ﺑ ٖﻪۤ ﻧﻪ ﻟﺤﻖ ﻣ ۡﻦ رﺑﻨﺎ ﻧﺎ ﻛﻨﺎ ﻣ ۡﻦ‬8ٰx‫ و ذ ﻳ ۡﺘ‬.‫ﻟﺬ ۡﻳﻦ ٰ ﺗ ۡﻴﻨﻬﻢ ﻟﻜ ٰﺘﺐ ﻣ ۡﻦ ﻗ ۡﺒﻠ ٖﻪ ﻫ ۡﻢ ﺑ ٖﻪ ﻳ ۡﺆﻣﻨ ۡﻮن‬
ۡ ٰۡ ۡ ۡ ۡ
.‫ ۡو و ﻳ ۡﺪرء ۡون ﺑﺎﻟﺤﺴﻨﺔ ﻟﺴﻴﺌﺔ و ﻣﻤﺎ رزﻗﻨﻬ ۡﻢ ﻳﻨﻔﻘﻮۡن‬Om‫ ﺑﻤﺎ ﺻ‬VP‫ﻚ ﻳ ۡﺆﺗ ۡﻮن ۡﺟﺮﻫ ۡﻢ ﻣﺮﺗ‬TÊ‫ وﻟ‬.VP‫ﻗ ۡﺒﻠ ٖﻪ ﻣ ۡﺴﻠﻤ‬
(٥٤-٥٢:٢٨)
To whom we gave the Book before [this Qur’ān] will become among the believers
of this [Qur’ān]. And when it is recited to them, they say: “We believe in it; it is
the truth from our Lord, and We have continued to acknowledge it long before it
came.” It is these people who will be rewarded twice because they persevered and
responded to the hardships inflicted by people with kind behaviour and spent for
the cause of God what We gave them. (28:52-54)
ٰ ۡ ٰ
In the exegesis of Sūrah al-Qaṣaṣ, I had explained that the words ‫ﻟﺬ ۡﻳﻦ ٰ ﺗ ۡﻴﻨﻬﻢ ﻟﻜﺘﺐ‬
refer to the true People of the Book, in particular that group of Christians whose love
for the truth and fear of God is mentioned in the above quoted verse of Sūrah al-
Mā’idah.
It needs to be understood here that the People of the Book will receive double reward
not because of being People of the Book. It would be because they bore witness to the
truth revealed to Jesus (sws) and the previous prophets and to the truth revealed to
Verses: 25-29
Muḥammad (sws), the unlettered prophet. Since this ummah is required to bear witness
without any preference or adulteration to all the truth revealed by God whether on the
previous prophets or on Muḥammad (sws), it is entitled to receive a double reward as
well. Thus all those who enter this ummah, will be blessed with this favour. Ḥadīth
narratives have also explained this issue but since there is no difference of opinion in it,
I find no need to go into details.
The words ‫ﻞ ﻟﻜ ۡﻢ ﻧ ۡﻮ ًر ﺗ ۡﻤﺸ ۡﻮن ﺑ ٖﻪ‬ ۡ ‫ و ﻳ ۡﺠﻌ‬express glad tidings similar to those expressed by verse
twelve:
ۡ ٰ ۡ ۡ ۡ
‫ ۡﻳﺪ ۡﻳﻬ ۡﻢ و ﺑﺎ ۡﻳﻤﺎﻧﻬ ۡﻢ‬VP‫ ﻧ ۡﻮرﻫ ۡﻢ ﺑ‬³Óٰ ‫ و ﻟﻤ ۡﺆﻣﻨﺖ ﻳ ۡﺴ‬VP‫( ﻳ ۡﻮم ﺗﺮي ﻟﻤ ۡﺆﻣﻨ‬remember the day when you shall see the
true believers, men and women, with their light moving before them and on their right
hands). These same glad tidings are given to these righteous people: they had protected
the light of faith given to them by God; they guided themselves through it and also
guided others through it; as a reward for this, they will be blessed with a light in the
Hereafter which they will carry with them in the darkness of that day and all those will
benefit from it as well who had supported them in this world.
ۡ ۡ ٰ ٰ ۡ ۡ ٰ ۡ ۡ ۡ
‫ و ﷲ*) ذو ﻟﻔﻀﻞ‬j ‫ ~ ۡ` ٍء ﻣ ۡﻦ ﻓﻀﻞ ﷲ*) و ن ﻟﻔﻀﻞ ﺑﻴﺪ ﷲ*) ﻳ ۡﺆﺗ ۡﻴﻪ ﻣ ۡﻦ ﻳﺸﺂء‬8ٰx‫ﻟﺌﻶﻹ • ۡﻌﻠﻢ ۡﻫﻞ ﻟﻜ ٰﺘﺐ ﻵﻹ •ﻘﺪر ۡون ﻋ‬
ۡ
33
﴾٢٩﴿ ‫ﻟﻌﻈ ۡﻴﻢ‬
In this verse, these people are urged to take the lead in becoming the beneficiaries of
this blessing of God and to leave aside the jealous Jews. They are told to let them burn
in the fire of envy they have ignited in themselves against the unlettered Prophet and
those who have professed faith in him. The reason for their jealousy is that they think
that only they should be the recipients of God’s favours; they do not know that they
are not the masters of God’s favours; only God Himself is their master; He blesses
these favours to whomever He desires. He is very gracious and can bless anyone He
wants to.
ٰ ۡ ۡ
Though the words ‫( ﻫﻞ ﻟﻜﺘﺐ‬People of the Book) used here are general in their
apparent sense and thus can refer to both the Jews and Christians, however
concomitant indications show that they refer to the Jews as a collectivity because it
was they who had the conceited notion of being the recipients of all the favours and
blessings of God. They thought that prophethood could only be given to their race and
they alone were the recipients of God’s favours and blessings. Because of this very
arrogance of theirs, they were very opposed to the claim to prophethood by
Muḥammad (sws). When they saw that in spite of their opposition, his call and
message were spreading and even many nobles from amongst their own ranks were
33. So that the People of the Book do not know that they do not have any control in anything
the grace of God and that grace is in God’s Hands alone. He bestows it upon whom He wills
and abounding is God’s grace.
joining the new faith and becoming its die-hard supporters, the fever of jealousy
engulfed them to such an extent that it ultimately destroyed them. The causes of this
jealousy and its effects and consequences have already been mentioned with great
detail in Sūrah al-Baqarah.
ٰ ۡ ۡ
The words ‫( …ﻟﺌﻶﻹ • ۡﻌﻠﻢ ﻫﻞ ﻟﻜﺘﺐ‬till the verse end) express the obvious consequence of
this ignorance and foolishness of being continually jealous of the Muslims. They were
obviously inflicted with this jealousy because they thought that they alone were the
sole race entitled on hereditary basis to all the favours and blessings of God. Had they
not been inflicted with this foolishness and had known that prophethood and leadership
are God’s gifts and He bestows these gifts to whomsoever He desires, there would have
been no reason for them to be angry and jealous. They could have understood that God
bestowed on them this position for a certain period and now if He is choosing others
for it, no one can stop Him, and it is in their well-being to accept this decision of God
instead of opposing it and showing jealousy. On the contrary, they continued to remain
in the frenzy they had been inflicted with. The essential consequence of this was that
the fire of spite and jealously they were burning in continued to increase. In other
words, the real thing which is mentioned here together with inviting people to profess
faith in the Prophet (sws) is that they should profess faith in the Prophet (sws) and
make themselves entitled to double reward and leave the jealous Jews to themselves to
burn in the fire of their jealousy. Instead of saying: “let these Jews burn in the fire of
their jealousy and make yourselves entitled to double reward,’ what is said is: “let the
Jews remain in their ignorance that they regard themselves to be the only rightful
recipients of God’s favours whereas this is mere foolishness on their part, and it is this
foolishness which is the cause of their sorrow and jealousy.”
The benefit of adopting this style was that the real malady of the Jews also became
evident and so did its cause without the discourse becoming harsh.
Our exegetes have faced a lot of confusion in interpreting these last verses of the
sūrah. If I had cited all these interpretations and then critically analyzed them, it
would taken up a lot of space. This exercise would not have been of any use as well.
For this reason, I have presented the true interpretation which is in accordance with
the language, context and parallels of the Qur’ān. It is hoped that it will convince
people who reflect on it.
Here, two things specially should be kept in consideration regarding language and
style:
Firstly, at times the real thing in the discourse is not the apparent discourse itself; it is
its consequence. Thus for example the words “so that the People of the Book do not
know that they have any authority on any of God’s blessings,” what is implied is its
consequence: as a necessary result of this ignorance: they die by burning in the jealousy
of those blessed. َ
Secondly, the word ‫ ﻻ‬is not superfluous here. Neither does there exist an example in
Verses: 25-29
the Qur’ān where it is superfluous. I have already explained at an appropriate place in

this exegesis that it is among those letters about which there is absolutely no possibility
to regard them so. Otherwise this will open the doors to deviations created by religious
innovators and mischief-mongers. Nevertheless, this letter is at times repeated for the
purpose of emphasis, and this repetition is customary as per linguistic usage. There are
many examples of this in the Qur’ān and classical Arabic. For example: ۤ ٰ ۡ ‫ﻗﺎل ﻣﺎ ﻣﻨﻌﻚ ﻵﻹ‬
(١٢:٧) .‫( ﺗ ۡﺴﺠﺪ‬what stopped you from not prostrating, (7:12)) and ‫ﻳ ٍﺔ ۡﻫﻠﻜﻨﻬﺎ ﻧﻬ ۡﻢ ﻵﻹ‬Dۡ ‹ 8ٰx‫ ٌم ﻋ‬Dٰ þ ‫و‬
(٩٥:٢١) .‫( ﻳ ۡﺮﺟﻌ ۡﻮن‬it is ordained that no community We intend to destroy will not revert to
the truth, (21:95)). ٰ
ٰ ْ
With the grace of God, I come to the end of this sūrah’s exegesis. ‫ ذﻟﻚ‬8x‫( ﻓﺎﻟﺤ ْﻤﺪ ﷲ*) ﻋ‬so
Raḥmānābād,
15th Decemeber, 1977 AD
4th Muḥarram al-ḥrām, 1398 AH
_______________
Sūrah al-Mujādalah (58)
Sūrah al-Mujādalah

The previous sūrah ended with the answer to the objection raised by the People of
the Book against jihād. The reason for giving this answer was that the objections
raised by the opponents of the Prophet (sws) would be picked up by the hypocrites
and secretly spread among the Muslims in order to weaken their faith and repress their
zeal for jihād. It seems that these activities of the hypocrites had gained great
momentum at the time of revelation of this sūrah. The situation demanded that this
clandestine propaganda be checked. Consequently, in this sūrah, the hypocrites are
severely reprimanded for indulging in such subversive activities, and in order to curb
them, Muslims are also directed to adopt certain measures. Simultaneously, by
presenting a very effective practical example, Muslims are taught how to deal with a
difficulty they might face in following Islam: they should sincerely present the issue
to the Prophet (sws). It is hoped that the Almighty will find out a way for them. The
people who initiate a propaganda campaign against Islam by making an excuse of a
hypothetical or real difficulty they might be facing are the ones who want to open a
war-front with God and His Prophet (sws). Such people should remember that they
will be humiliated. It is the incontestable decision of God that success and dominance
is only reserved for God and His prophets.

Verse (1-4): A reference is made to an incident in which a pious woman had to face a
severe difficulty regarding a religious issue; instead of becoming frustrated and showing
distrust in the Almighty, she presented her case before Him and His Prophet (sws) with
all the confidence and purity of intention she could muster. The Almighty resolved her
difficulty and set her forth as an example in the Qur’ān: the example of a person who
adopted the correct attitude when troubles came her way. This was in sharp contrast
with the attitude of the hypocrites who would show hostility and indulge in a covert and
hostile propaganda against the Almighty and His Prophet (sws) when a particular
directive of the sharī‘ah proved adverse to their desires and wishes.
Verses (5-8): Disgust is expressed at the attitude of the people who, instead of
showing trust in the Almighty and His Prophet (sws), were busy whispering evil
suggestions to others and maligning the cause of Islam. They were showing disrespect
to the Prophet (sws) and were presenting the lenience the Almighty was showing them
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Mujādalah 210
by not punishing them as a proof of their correct attitude. They are warned that they
shall not only be humiliated in this world as history testifies, but will also face a
grievous torment in the Hereafter.
Verses (9-10): Muslims have been forbidden from sin and excesses and directed that
their secret conversations should not be against the Prophet (sws); their intimate
exchanges should be clean and pious. They are told that they should ignore the
whispering campaign which the hypocrites have launched against them, for such
whispering cannot harm anyone unless the Almighty permits it. It is befitting for them
to trust their Lord and rest assured instead of worrying and being aggrieved by such
insinuations. The Almighty shall protect them from the evil of the evil-doers.
Verses (11-12): The believers have been directed to follow certain manners when they
are in the company of the Prophet (sws), and forbidden to carry out clandestine
conversation when they are gathered around him. Certain emergency directives are given
to curb the whispering campaign undertaken by the hypocrites.
Verse (13): After the achievement of the desired results, the emergency directives
have been repealed and the believers have been directed to establish those forms of
worship which shall put an end to this malady of whispering campaign and secret
conversation; these forms have been spelled out for them.
Verses (14-22): An indication is made of the fact that the hypocrites are actually the
agents of the Jews who have incurred the wrath of the Almighty; their real allegiance
rests with them. Their glibness and their trait of swearing during conversation
effectively conceals their real character and they are able to outwardly show
themselves as Muslims. Their allegiance is actually with the enemies of Islam; they
have been overwhelmed by the love of wealth. Satan has made them unmindful of
God and they have joined his party to impair and obstruct the Prophet’s mission;
ultimately their efforts shall fizzle out, for it is the absolute judgement of the Almighty
that only He and His prophets shall always prevail. True believers are those who sever
their ties of relationship from the enemies of God and the Prophet (sws) even if they
are their fathers, sons, brothers and tribesmen. The Almighty shall only be happy with
such people; they are the people of His party and only they shall achieve success.

ٰ
ۡ ٌۢ ۡ ٰ ٰ ٰ ۡ ٰ
‫﴾ ﻟﺬﻳﻦ‬١﴿ OP‫ ن ﷲ*) ﺳﻤﻴﻊ ﺑﺼ‬j ‫ و ﷲ*) ﻳ ۡﺴﻤﻊ ﺗﺤﺎورﻛﻤﺎ‬ö )*‫ ﷲ‬8_ ۤ8ۡ Õ‫ ز ۡوﺟﻬﺎ و ﺗﺸﺘ‬8ۡ 9 ‫ ۡ` ﺗﺠﺎدﻟﻚ‬a‫ﻗ ۡﺪ ﺳﻤﻊ ﷲ*) ﻗ ۡﻮل ﻟ‬
ۡ ٌ
ۡ ۡ Ê ۡ ٰ
‫ و‬j ‫ ﻣﻦ ﻟﻘ ۡﻮل و ز ۡو ًر‬Dً ¸‫ و ﻧﻬ ۡﻢ ﻟﻴﻘ ۡﻮﻟ ۡﻮن ﻣﻨ‬j ‫ وﻟ ۡﺪﻧﻬ ۡﻢ‬8ۡr _ ‫ ۡن ﻣ ٰﻬﺘﻬ ۡﻢ ﻵﻹ‬j ‫ﻬ ۡﻢ ﻣﺎ ﻫﻦ ﻣ ٰﻬﺘﻬ ۡﻢ‬£‫ﻳﻈﻬﺮ ۡون ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ ﻧﺴﺂ‬
ٰ ۡ ٰ ٰ
‫ ذﻟﻜ ۡﻢ‬j ‫ﻳۡﺮ رﻗﺒ ٍﺔ ﻣ ۡﻦ ﻗ ۡﺒﻞ ۡن ﻳﺘﻤﺂﺳﺎ‬DE‫ﻬ ۡﻢ ﺛﻢ •ﻌ ۡﻮد ۡون ﻟﻤﺎ ﻗﺎﻟ ۡﻮ ﻓﺘ‬£‫﴾و ﻟﺬ ۡﻳﻦ ﻳﻈﻬﺮ ۡون ﻣ ۡﻦ ﻧﺴﺂ‬٢﴿ ‫ن ﷲ*) ﻟﻌﻔ ٌﻮ ﻏﻔ ۡﻮ ٌر‬
ۡ ۡ ٰ
‫ ﻓﻤ ۡﻦ ﻟ ۡﻢ‬l ‫ ﻣ ۡﻦ ﻗ ۡﺒﻞ ۡن ﻳﺘﻤﺂﺳﺎ‬VP‫ﻌ‬€‫﴾ﻓﻤ ۡﻦ ﻟ ۡﻢ ﻳﺠ ۡﺪ ﻓﺼﻴﺎم ﺷ ۡﻬﺮ ۡﻳﻦ ﻣﺘﺘﺎ‬٣﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺧﺒ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ﺗ ۡﻮﻋﻈ ۡﻮن ﺑ ٖﻪ‬
ٰۡ ٰ ۡ ٰ ٰ ً ۡ ۡ ۡ
﴾٤﴿ ‫ و ﻟﻠﻜ¦ ۡﻳﻦ ﻋﺬ ٌب ۡﻟﻴ ٌﻢ‬j )*‫ و ﺗﻠﻚ ﺣﺪ ۡود ﷲ‬j ‫ ذﻟﻚ ﻟﺘ ۡﺆﻣﻨ ۡﻮ ﺑﺎﷲ*) و رﺳ ۡﻮ ٖﻟﻪ‬j ‫ ﻣ ۡﺴﻜ ۡﻴﻨﺎ‬VP‫ﻳ ۡﺴﺘﻄﻊ ﻓﺎﻃﻌﺎم ﺳﺘ‬
God has heard the words of the lady who would argue with you about her husband
and was complaining to God and God was hearing the conversation of both of you.
God hears all and observes all. (1)
Those of you who do ẓihār with their wives, these wives do not become their
mothers. Their mothers are those only who have given birth to them. In fact, such
people utter words which are very despicable and false. And God pardons and
forgives. And those who do ẓihār with their wives, and afterwards return to what had
been prohibited, then freeing a slave is required before they touch each other again.
This is what you are being counselled of. And God is aware of all that you do. Thus,
he who has no slave available to him shall fast two successive months before they
touch one another. And he who does not have the capacity to do this shall feed
sixty of the destitute. This is enjoined on you so that you may have deep faith in God
and His Messenger. These are the bounds set by God and for the disbelievers there is a
grievous punishment. (2-4)
ۡ ٌۢ ۡ ٰ
Explanation
ٰ ٰ ۡ ٰ
1
﴾١﴿ OP‫ ن ﷲ*) ﺳﻤﻴﻊ ﺑﺼ‬j ‫ و ﷲ*) ﻳ ۡﺴﻤﻊ ﺗﺤﺎورﻛﻤﺎ‬ö )*‫ ﷲ‬8_ ۤ8ۡ Õ‫ ز ۡوﺟﻬﺎ و ﺗﺸﺘ‬8ۡ 9 ‫ ۡ` ﺗﺠﺎدﻟﻚ‬a‫ﻗ ۡﺪ ﺳﻤﻊ ﷲ*) ﻗ ۡﻮل ﻟ‬
ٌ
ٰ
The words )*‫ ﻗ ۡﺪ ﺳﻤﻊ ﷲ‬do not merely signify hearing as is evident from the occasion of
the discourse; they also signify acceptance. It has been used in this meaning in the
Qur’ān, and this meaning is common in the Arabic language as well. In our language
too, hearing is used to refer to acceptance.
Before the word ‫ﺗﺠﺎدﻟﻚ‬, a suppression of an incomplete verb has occurred as per the
general principles of Arabic language. It is evident from this that the lady whose
incident is mentioned here came many a time to the Prophet (sws) to relate it.
The word ‫ ﻣﺠﺎدﻟﺔ‬is used in the Qur’ān in both its positive and negative meanings.
When used negatively, it refers to quibble and to quarrel. When used positively, it refers
to convince someone through affection, pleading, insistence and fondness; here the
element of quarrel is present too; however, this quarrel is with love and trust the way
children try to convince their elders by quarrelling with them all the while trusting their
affection. The best example of such an affectionate quarrel is that of Abraham (sws)
which he had with His Lord regarding the people of Lot (sws). The Almighty praised it
1. God has heard the words of the lady who would argue with you about her husband and
was complaining to God and God was hearing the conversation of both of you. God hears all
and observes all.
Verses: 14-22
a lot. I have already referred to it in this exegesis. The argument of the lady mentioned
in this verse was of precisely this nature as well. I could not find an appropriate
translation of this word in Urdu; so I have rendered it as jhagarnā (to quarrel).
However, this quarrel has a special connotation, and in this connotation it is used in
Urdu as well on the condition that a person realizes its occasion and background.
Narratives mention the name of the lady referred to in this verse as Khawlah bint
Tha‘labah.2 Her husband’s name was Aws bin Ṣāmit al-Anṣārī. Once when he was
ْ
angry, he uttered the following words to his wife: ³ ‫ ﻛﻈ ْﻬﺮ‬8x‫( ﻧﺖ ﻋ‬if I now become
sexually intimate with you, it will be as if I came near my mother for this purpose). In
the days of jāhiliyyah, such words would separate a wife permanently. For this reason,
Khawlah (rta) became very anxious about her fate and that of her children if this
separation took place. So, she presented her case before the Prophet (sws), and with
insistence and assertion pleaded to him to solve her issue. Since the Prophet (sws) did
not have before him a clear-cut guidance in this regard, it seems that he delayed
responding to her. For this reason, she had to come to the Prophet (sws) time and
again to resolve her issue.
It is also evident from the Qur’ān that in this matter Khawlah (rta) defended her
husband to some extent. It is evident from some narratives3 that Aws (rta) had a harsh
disposition as a result of which he uttered this inappropriate sentence. He had
absolutely no intention of divorcing his wife; for this reason, both husband and wife
became very worried. Khawlah (rta) must have also related this situation to the Prophet
(sws) so that it could become fully clear that while uttering this sentence, her husband
had no intention of divorcing her. He uttered it inadvertently out of anger.
Ẓihār is also mentioned in Sūrah al-Aḥzāb; however,
ٰ Ê
that mention is only as a passing
ۡ ۡ
reference by the words: (٤:٣٣).‫ ﺗﻈﻬﺮ ۡون ﻣﻨﻬﻦ ﻣ ٰﻬﺘﻜ ۡﻢ‬8rۡ _ ‫( و ﻣﺎ ﺟﻌﻞ زو ﺟﻜﻢ‬He does not regard the
wives whom you divorce through ẓihār as your mothers, (33:4)). Nevertheless, in the
first place, it is not necessary that Sūrah al-Aḥzāb should have been revealed before
Sūrah al-Mujādalah. In the second place, even if it was revealed before it, what is only
evident from these words is that by pronouncing ẓihār, a person’s wife does not become
his mother; they do not say what responsibility such a declaration entails and what a
person should do for its atonement. So even though this verse of Sūrah al-Aḥzāb had
been revealed to the Prophet (sws), he could only have decisively resolved the issue of
Khawlah (rta) after being divinely guided. So he waited until a revelation came to guide
him. Finally, he was provided this divine guidance and because of her affectionate
complaints not only was her problem resolved, this guidance also showed the way out to
countless men and women from this absurd ritual. Consequently, by praising her in the
Qur’ān, the Almighty eternally preserved her affectionate complaint, and guided people
2. See: Ibn Kathir, Tafsir al-Qur’ān al-Aẓim, vol. 4, 319.

3. Ibid.
that when they face some hardship in a matter of religion they should present it before
their Lord the way this believing lady had done; like the hypocrites, one should not
make it an excuse to raise objections, launch a whispering campaign and a matter of
confrontation withٰ God and His Prophet (sws).
ۡ
‫و ﷲ*) ﻳﺴﻤﻊ ﺗﺤﺎورﻛﻤﺎ‬: Since this complaint was specifically addressed to God, He kept on
listening to it with great affection and attention. He finally resolved the issue of
Khawlah (rta). It is evident from this that those who speak out their problems to God
should rest assured that the Almighty listens to them very attentively. He sees and
knows all. And when He listens and also has power over everything, why should a
person lose hope and harbour evil thoughts in his mind?
Here it should be kept in mind that like the case of material and mundane hardships,
the most successful way in combating spiritual and intellectual confusions is to
present them to God. At times, a person is faced with an intellectual problem which
seems irresolvable to him, and this raises a lot of doubts about religion. In such
circumstances, if a person presents his problem to God and asks guidance from Him,
God willing, he will be blessed with peace of mind on the condition that he patiently
asks for God’s help. True seekers always adopt this behaviour; however, the mean and
the hasty instead of adopting this behaviour either regard their doubts and
superstitions as religion itself or by making religion an object of objection show
confrontation to it. The result of this is what is stated later in this sūrah.
ۡ ۡ Ê ۡ ٰ
‫ ﻣﻦ ﻟﻘ ۡﻮل و‬Dً ¸‫ و ﻧﻬ ۡﻢ ﻟﻴﻘ ۡﻮﻟ ۡﻮن ﻣﻨ‬j ‫ وﻟ ۡﺪﻧﻬ ۡﻢ‬8ۡr _ ‫ ۡن ﻣ ٰﻬﺘﻬ ۡﻢ ﻵﻹ‬j ‫ﻬ ۡﻢ ﻣﺎ ﻫﻦ ﻣ ٰﻬﺘﻬ ۡﻢ‬£‫ﻟﺬ ۡﻳﻦ ﻳﻈﻬﺮ ۡون ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ ﻧﺴﺂ‬
ٰ
4
﴾٢﴿ ‫ و ن ﷲ*) ﻟﻌﻔ ٌﻮ ﻏﻔ ۡﻮ ٌر‬j ‫ز ۡو ًر‬
In this regard, the first principal guidance is that by uttering such words, wives do
not become mothers of such people. Their mothers are only those who have given
them birth. These mothers are prohibited to them in marriage because of this
relationship and this prohibition is a natural and an eternal one. Such a prohibition
cannot be regarded to be present in some other woman merely because a person had
likened her or a limb of her to his mother. Those who utter such words utter what is
vicious and false on which they are indeed worthy of being punished; however, this
utterance does not make the wife prohibitedٰ to a person.
ٌ ۡ ٌ
The implication of the words ‫ و ن ﷲ*) ﻟﻌﻔﻮ ﻏﻔﻮر‬is that if a person while being overcome
with anger uttered such an evil and untruthful statement and later realized his folly,
then God is Gracious and Forgiving. Consequently, in the case under discussion as
well, since the perpetrator of this mistake realized the wrong he had done, the
Almighty forgave him.
4. Those of you who do ẓihār with their wives, these wives do not become their mothers.
Their mothers are those only who have given birth to them. In fact, such people utter words
which are very despicable and false. And God pardons and forgives.
Verses: 14-22
It needs to be kept in mind here that in the age of jāhiliyyah, just as the Arabs had
given adopted children the same status as real children, similarly in case of ẓihār too,
they were extremely strict. If a person uttered such words for his wife, then as per the
general practice she would become prohibited to him like his own mother. Never
could a person have sexual intimacy with his wife after this. If any person dared to do
it, he was looked upon as a person who had married his mother. For this reason Islam,
while reforming such unnatural customs, has at all places directed man’s attention to
put each thing at its place as prescribed by the laws of nature. He should not try to
pervert this natural religion by making such changes. This issue has been discussed at
length in the exegesis of Sūrah al-Aḥzāb. Here too, while reforming this evil custom
in order to silence the objectors it is said in the very beginning that such inappropriate
utterances do not change the laws of nature. A wife does not become a person’s
mother merely by such a false utterance of his.
A question arises about a declension in the expression: ‫ﻣﺎ ﻫﻦ ﻣ ٰﻬﺘﻬ ۡﻢ‬. Why is the word
‫ ﻣ ٰﻬﺘﻬ ۡﻢ‬declined in the accusative. In my opinion, the word ‫ ﻣﺎ‬here connotes ‫ﻟ ْﻴﺲ‬.
ۡ
Examples of this usage exist in the Qur’ān. Thus it is said in Sūrah al-Ḥāqqah: ‫ﻓﻤﺎ ﻣﻨﻜ ۡﻢ‬
ۡ ۡ
(٤٧:٦٩) ‫( ﻣ ۡﻦ ﺣ ٍﺪ ﻋﻨﻪ ٰﺣﺠﺰﻳﻦ‬then no one among you could have withheld Us from this,
(69:47)).
ٰ ٰ ۡ ٰ
‫ و ﷲ*) ﺑﻤﺎ‬j ‫ ذﻟﻜ ۡﻢ ﺗ ۡﻮﻋﻈ ۡﻮن ﺑ ٖﻪ‬j ‫ ۡﻳﺮ رﻗﺒ ٍﺔ ﻣ ۡﻦ ﻗ ۡﺒﻞ ۡن ﻳﺘﻤﺂﺳﺎ‬DE‫ﻬ ۡﻢ ﺛﻢ •ﻌ ۡﻮد ۡون ﻟﻤﺎ ﻗﺎﻟ ۡﻮ ﻓﺘ‬£‫و ﻟﺬ ۡﻳﻦ ﻳﻈﻬﺮ ۡون ﻣ ۡﻦ ﻧﺴﺂ‬
ۡ
5
﴾٣﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺧﺒ‬h
Mentioned in this verse is the way out for a person who has done ẓihār with his
wife, and wants to undo it: he must liberate one slave as atonement of this sin.
The implication of the verse is that though his wife will not become prohibited to
him as his mother is, yet since marriage and divorce have lasting effects on social life,
in their matter both solemnity and jest carry great significance. As a result, such a
person should be admonished and punished in some way so that he remains careful in
future, and others too learn a lesson from this. Thus it is essential for him to liberate a
ٌ
slave before he becomes intimate with his wife. The word used here is ‫( رﻗﺒﺔ‬neck). It is
evident from this word that no distinction is to be made in this regard between a slave-
man and a slave-lady. Some jurists do not even make a distinction between a Muslim
and a non-Muslim in this regard. Whoever is available can be used to atone for the
sin. The only thing is that if a Muslim slave is available, he should be preferred.
Here it needs to be kept in consideration that the emancipation of a slave has been
stated as the first option. If a slave is not available, the two other alternatives
mentioned later can be opted for. This reinforces my view stated in Sūrah al-Nūr that
5. And those who do ẓihār with their wives, and afterwards return to what had been
prohibited, then freeing a slave is required before they touch each other again. This is what you
are being counselled of. And God is aware of all that you do.
Islam opened the doors to slave emancipation in the widest sense. So much so, it
regarded this emancipation to be an atonement of small or big sins so that the
campaign of slave liberation is given impetus from every aspect.
There is a little ambiguity in the words: ‫ﺛﻢ •ﻌ ۡﻮد ۡون ﻟﻤﺎ ﻗﺎﻟ ۡﻮ‬. The reason for this ambiguity is
that what they allude to is self-obviously evil. The Qur’ān has also regarded it to be D¸‫ﻣﻨ‬
and ‫زور‬. It was inappropriate to mention an evil in explicit terms. For this reason, the
Qur’ān referred to it in vague terms. The meaning of the expression thus is that if they
want to do the same thing which they had prohibited upon themselves like the
prohibition of their mothers, then they must liberate a slave before being intimate with
their wives.
This ambiguity, in the first place, also stands clarified by the words: ‫ﻣ ۡﻦ ﻗ ۡﺒﻞ ۡن ﻳﺘﻤﺂﺳﺎ‬.
ۡ
Moreover, this very style is employed in verse eight of this sūrah: ‫ﺛﻢ •ﻌ ۡﻮد ۡون ﻟﻤﺎ ﻧﻬ ۡﻮ ﻋﻨﻪ‬
(then do what they have been forbidden). Similarly, here too, it will mean that they
undertake what they had pledged to abstain from or which they had forbidden upon
themselves. A very exquisite example of the ambiguity found in the use of ‫ ﻗﺎﻟ ْﻮ‬and ‫ﻗﺎل‬
etc keeping in view brevity and eloquence can be seen in verse eight of Sūrah
Maryam. For more details, its exegesis can be looked up.
The stress in the words ‫ ﻣ ۡﻦ ﻗ ۡﺒﻞ ۡن ﻳﺘﻤﺂﺳﺎ‬is that this atonement should be made before
being intimate with the wife. In this next verse, this condition is repeated which shows
its emphasis. For this reason, it is not allowed that a person while being overcome
with desire should be intimate with his wife before he has atoned for it. If this is done,
then it would be considered ٰ as exceedingٰ the limits of God, as will be mentioned later.
ۡ
The words Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺧﺒ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ ذﻟﻜ ۡﻢ ﺗ ۡﻮﻋﻈ ۡﻮن ﺑ ٖﻪ‬sound a warning that the advice being handed
out is from God. If a person secretly disobeys it, then he should remember that God is
well aware of all his deeds. The implication is that if He is aware of these deeds, then
the perpetrators of these deeds will not be able to save themselves from His grasp. The
ٰ
word ‫ ذﻟﻜ ۡﻢ‬refers to all what is said above. In other words, neither should a person insist
on the custom of ẓihār belonging to the age of jāhiliyyah nor invent excuses and legal
subterfuges to escape the directive of atonement; each directive must be obeyed in its
true spirit. This will bring success both in this world and in the next.
ۡ‫ ٰذﻟﻚ ﻟﺘ ۡﺆﻣﻨﻮ‬j ‫ ﻣ ۡﺴﻜ ۡﻴ ًﻨﺎ‬VۡP‫ ﻓﻤ ۡﻦ ﻟ ۡﻢ ﻳ ۡﺴﺘﻄ ۡﻊ ﻓﺎ ۡﻃﻌﺎم ﺳﺘ‬l ‫ ﻣ ۡﻦ ﻗ ۡﺒﻞ ۡن ﻳﺘﻤﺂﺳﺎ‬VۡP‫ﻌ‬€‫ﻓﻤ ۡﻦ ﻟ ۡﻢ ﻳﺠ ۡﺪ ﻓﺼﻴﺎم ﺷ ۡﻬﺮ ۡﻳﻦ ﻣﺘﺘﺎ‬
ٰۡ ٰ ۡ ٰ
6
﴾٤﴿ ‫ و ﻟﻠﻜ¦ ۡﻳﻦ ﻋﺬ ٌب ۡﻟﻴ ٌﻢ‬j )*‫ و ﺗﻠﻚ ﺣﺪ ۡود ﷲ‬jÄ‫ﺑﺎﷲ*) و رﺳﻮۡ ٖﻟﻪ‬
If a slave is not available to a person, he should fast consecutively for two months,
and if this is not possible for him, he should feed sixty indigent people. In these times,
6. Thus, he who has no slave available to him shall fast two successive months before they
touch one another. And he who does not have the capacity to do this shall feed sixty of the
destitute. This is enjoined on you so that you may have deep faith in God and His Messenger.
These are the bounds set by God and for the disbelievers there is a grievous punishment.
Verses: 14-22
only these two options practically remain after the eradication of slavery which has
been achieved exactly as per the intent of Islam.
ۡ
It is evident from the word VP‫ﻌ‬€‫( ﻣﺘﺘﺎ‬consecutive) that if before the termination of
two months, a person becomes intimate with his wife, then he will have to begin the
count again.
ً ۡ ۡ
Here, though the condition of ‫ ﻣ ۡﻦ ﻗ ۡﺒﻞ ۡن ﻳﺘﻤﺂﺳﺎ‬is not mentioned with ‫ ﻣ ۡﺴﻜ ۡﻴﻨﺎ‬VP‫ﻓﺎﻃﻌﺎم ﺳﺘ‬
(feeding sixty indigent), yet it is understood to be implied. The reason for not
mentioning it is that this option is not the primary one, it is only its corollary; when it
was mentioned with the primary one, it was not needed to be mentioned with the
corollary. ٰ ۡ ٰ
The words ‫ ذﻟﻚ ﻟﺘﺆﻣﻨ ۡﻮ ﺑﺎﷲ*) و رﺳ ۡﻮ ٖﻟﻪ‬mention the benefit of these directives: they have been
given so that one’s faith is strengthened in God and in His Prophet (sws). Here the
ۡ
word ‫ ﻟﺘﺆﻣﻨ ۡﻮ‬as per common linguistic principles of Arabic denotes completeness,
examples of which can be seen in previous sūrahs. If a person bears some hardship to
atone for his mistake or shortcoming, then he not only atones for the mistake, it also
reinforces him ٰ with regard to the real objective.
ۡ ٰ
The words )*‫ و ﺗﻠﻚ ﺣﺪ ۡود ﷲ‬sound a warning the way the words ‫ ذﻟﻜ ۡﻢ ﺗ ۡﻮﻋﻈ ۡﻮن ﺑ ٖﻪ‬sounded a
warning earlier: these are the limits set by God; a person should not dare cross them
otherwise the consequence will ٰ ۡ be very grave.
ٌ ۡ ٌ ۡ
The words ‫ و ﻟﻠﻜ¦ ﻳﻦ ﻋﺬ ب ﻟﻴﻢ‬imply that those who cross the limits of God are
disbelievers and a grievous punishment awaits them in the Hereafter. So unfortunate
are people who in spite of claiming to be adherents to Islam join the disbelievers.
Some other questions do arise about ẓihār. However, they relate more to fiqh than to
exegesis. For this reason, I will not touch upon them. Those who want to look up the
details should study books of fiqh to study these related issues.
After the issue of mujādalah-i ḥasan (affectionate argument), the character of people
who were inflicted with the ailment of muḥāddah (enmity with Islam and the Prophet
(sws)) is mentioned. Though these people were apparently included among the
Muslims, they were nurtured and supported by the Jews, and were working among the
Muslims as their agents. Their special modus operandi was that they would start a
whispering campaign against Islam and the Prophet (sws) among the Muslims by
making some excuse in order to shake their beliefs and to make them lose hope in the
future of Islam. Here these connivances of theirs are unveiled, and they are warned that
the Almighty is aware of each and every whisper of theirs and soon they will face its
consequences. At the same time, Muslims are informed of various measures to protect
themselves from their evil and to cleanse the gatherings of the Prophet (sws) from their
whispering campaigns.
Readers may now proceed to recite these verses:
ٰۡ ٰ ۤ ۡ ۡ ٰ
‫ و ﻟﻠﻜ¦ ۡﻳﻦ ﻋﺬ ٌب‬j ‫ ﺑﻴﻨ ٍﺖ‬ë‫ن ﻟﺬ ۡﻳﻦ ﻳﺤﺂد ۡون ﷲ*) و رﺳ ۡﻮﻟ "ﻪ ﻛﺒﺘ ۡﻮ ﻛﻤﺎ ﻛﺒﺖ ﻟﺬ ۡﻳﻦ ﻣ ۡﻦ ﻗ ۡﺒﻠﻬ ۡﻢ و ﻗ ۡﺪ ﻧﺰﻟﻨﺎ ٰ ٰﻳﺖ‬
ٰ ٰ ٰ ۡ
‫﴾ ﻟ ۡﻢ ﺗﺮ ن‬٦Ð ﴿ ‫ﻞ ~ ۡ` ٍء ﺷﻬ ۡﻴ ٌﺪ‬v 8ٰx‫ و ﷲ*) ﻋ‬j ‫ ۡﺣ ٰﺼﻪ ﷲ*) و ﻧﺴ ۡﻮه‬j ‫ۚ﴾ ﻳ ۡﻮم ﻳ ۡﺒﻌﺜﻬﻢ ﷲ*) ﺟﻤ ۡﻴ ًﻌﺎ ﻓﻴﻨﺒﺌﻬ ۡﻢ ﺑﻤﺎ ﻋﻤﻠ ۡﻮ‬٥﴿ Vٌ P‫ﻣﻬ‬
ٰ ۤ ٰ
8ž‫ﻌﻬ ۡﻢ و ﻵﻹ ﺧ ۡﻤﺴ ٍﺔ ﻵﻹ ﻫﻮ ﺳﺎدﺳﻬ ۡﻢ و ﻵﻹ ۡد‬€ ‫ ﻣﺎ ﻳﻜ ۡﻮن ﻣ ۡﻦ ﻧ ۡﺠ ٰﻮي ﺛ ٰﻠﺜ ٍﺔ ﻵﻹ ﻫﻮ ر‬j ‫ ﻵۡﻹ ۡرض‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣﺎ‬89 ‫ﷲ*) • ۡﻌﻠﻢ ﻣﺎ‬
ٰ ۡ ۡ ۤ ٰ
8_ ‫﴾ ﻟ ۡﻢ ﺗﺮ‬٧﴿ ‫ ن ﷲ*) ﺑ–ﻞ ~ ۡ` ٍء ﻋﻠ ۡﻴ ٌﻢ‬j ‫ ﺛﻢ ﻳﻨﺒﺌﻬ ۡﻢ ﺑﻤﺎ ﻋﻤﻠ ۡﻮ ﻳ ۡﻮم ﻟﻘ ٰﻴﻤﺔ‬l ‫ﺎﻧ ۡﻮ‬v ‫ ﻵﻹ ﻫﻮ ﻣﻌﻬ ۡﻢ ۡﻳﻦ ﻣﺎ‬Oª• ‫ﻣ ۡﻦ ذﻟﻚ و ﻵﻹ‬
ۡ ۡ ٰ ۡ
‫ﻟﺬ ۡﻳﻦ ﻧﻬ ۡﻮ ﻋﻦ ﻟﻨ ۡﺠ ٰﻮي ﺛﻢ •ﻌ ۡﻮد ۡون ﻟﻤﺎ ﻧﻬ ۡﻮ ﻋﻨﻪ و ﻳﺘﻨﺠ ۡﻮن ﺑﺎﻵۡﻹﺛﻢ و ﻟﻌ ۡﺪو ن و ﻣ ۡﻌﺼﻴﺖ ﻟﺮﺳ ۡﻮل و ذ ﺟﺂء ۡوك ﺣﻴ ۡﻮك‬
ۡ ۡ ۡ ٰ ۡ ٰ
﴾٨﴿ OP‫ ﻓﺒﺌﺲ ﻟﻤﺼ‬l ‫ ﻳ ۡﺼﻠ ۡﻮﻧﻬﺎ‬l ‫ ﺣ ۡﺴﺒﻬ ۡﻢ ﺟﻬﻨﻢ‬j ‫ﻘ ۡﻮل‬o ‫ﻔﺴﻬ ۡﻢ ﻟ ۡﻮ ﻵﻹ •ﻌﺬﺑﻨﺎ ﷲ*) ﺑﻤﺎ‬o ۤ8ۡ 9 ‫ﺑﻤﺎ ﻟ ۡﻢ ﻳﺤﻴﻚ ﺑﻪ ﷲ*) ® و •ﻘ ۡﻮﻟ ۡﻮن‬
ۡ ۡ ۡ ۡ ۤ
‫ﻘﻮ‬h ‫ و‬j ‫ و ﻟﺘﻘ ٰﻮي‬Om‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ذ ﺗﻨﺎﺟ ۡﻴﺘ ۡﻢ ﻓﻶﻹ ﺗﺘﻨﺎﺟ ۡﻮ ﺑﺎﻵۡﻹﺛﻢ و ﻟﻌ ۡﺪو ن و ﻣ ۡﻌﺼﻴﺖ ﻟﺮﺳ ۡﻮل و ﺗﻨﺎﺟ ۡﻮ ﺑﺎﻟ‬
ٰ ۡ ً ۡ ۤ ٰ
‫ و‬j )*‫ﻀﺂرﻫ ۡﻢ ﺷ ۡﻴﺌﺎ ﻵﻹ ﺑﺎذن ﷲ‬€ ‫ن ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ و ﻟ ۡﻴﺲ‬¤E‫﴾ ﻧﻤﺎ ﻟﻨ ۡﺠ ٰﻮي ﻣﻦ ﻟﺸ ۡﻴ ٰﻄﻦ ﻟﻴ‬٩﴿ ‫ ۡون‬D§‫ﷲ*) ﻟﺬ ۡي ﻟ ۡﻴﻪ ﺗ ۡﺤ‬
ٰ ۡ ۡ ۡ ۤ ۡ ۡ ٰ
‫ و‬l ‫ ﻟﻤ ٰﺠﻠﺲ ﻓﺎﻓﺴﺤ ۡﻮ •ﻔﺴﺢ ﷲ*) ﻟﻜ ۡﻢ‬89 ‫ﻔﺴﺤ ۡﻮ‬h ‫﴾ ¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ذ ﻗ ۡﻴﻞ ﻟﻜ ۡﻢ‬١٠﴿ ‫ﻞ ﻟﻤ ۡﺆﻣﻨ ۡﻮن‬v‫ ﷲ*) ﻓﻠﻴﺘﻮ‬8x‫ﻋ‬
ۡ ٰ ۡ ۡ ۡ ٰ ۡ ۡ
﴾١١﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺧﺒ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ ۡو ﻳ ۡﺮﻓﻊ ﷲ*) ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﻨﻜ ۡﻢ ® و ﻟﺬ ۡﻳﻦ ۡوﺗﻮ ﻟﻌﻠﻢ در ٰﺟ ٍﺖ‬¤§‫ ۡو ﻓﺎﻧ‬¤§‫ذ ﻗ ۡﻴﻞ ﻧ‬
Those who are confronting God and His Messenger shall be humiliated the way
those before them of their sort have been. And We have sent down clear warnings,
and an utterly disgraceful torment awaits the disbelievers. They should remember the
day when God raises them all to life and will inform them of all their deeds. God has
counted these and they have forgotten them. And God is present near all things. (5-6)
Don’t you understand that God knows everything which is in the heavens and the
earth? Three men do not converse secretly except God is the fourth; neither between
five except He is the sixth; whether fewer or more, wherever they be, He is with them.
Then, on the Day of Judgement, He will inform them of all their doings. Indeed, God
has knowledge of all things. (7)
Have you not seen those who though forbidden to converse secretly do what they
have been forbidden, and these people converse secretly of sin, transgression and
disobedience to the Messenger. And when they come to you, they pay salutations to
you in words which God does not greet you with, and say in their hearts: “Why does
God not punish us for what we say?” Hell alone is sufficient for them. They shall
enter it; Thus, it is an evil abode! (8)
Believers! When you converse secretly, do not converse of sin, transgression and
disobedience to the Messenger; converse what is virtuous and pious. And fear God
before whom you all shall be brought together. (9)
These secret conversations are from Satan so that he inflicts sorrow on the faithful.
Verses: 14-22
Yet he cannot harm them in any way except by the will of God. And let the faithful put
their trust in God. (10)
Believers! Make room in your gatherings when you are bidden do so; God will make
room for you. And when it is said: “get up,” then get up. God will elevate to high
ranks those that have faith and knowledge among you. And God is fully cognizant of
all that you do. (11)
Explanation
ۡ ٰۡ ٰ ۤ ۡ ۡ ٰ
7
﴾ۚ ٥﴿ Vٌ P‫و ﻟﻠﻜ¦ ۡﻳﻦﻋﺬ ٌب ﻣﻬ‬j‫ ﺑﻴﻨ ٍﺖ‬ë‫ن ﻟﺬ ۡﻳﻦﻳﺤﺂد ۡون ﷲ*) و رﺳ ۡﻮﻟ "ﻪﻛﺒﺘ ۡﻮ ﻛﻤﺎﻛﺒﺖ ﻟﺬ ۡﻳﻦﻣ ۡﻦ ﻗ ۡﺒﻠﻬ ۡﻢوﻗ ۡﺪ ﻧﺰﻟﻨﺎ ٰ ٰﻳﺖ‬
The word ‫ ﻣﺤﺎدة‬means “conflict and enmity.” It is the opposite of ‫ﻣﻮ دة‬. Both these
words are used very aptly inٰ one verse of the sūrah, and shed light on the meaning of
ٰۡ ۡ ٰ ۡ
one another:(٢٢:٥٨) .‫ ﻳﻮآد ۡون ﻣ ۡﻦ ﺣﺂد ﷲ*) و رﺳ ۡﻮﻟ "ﻪ‬D¥‫( ﻵﻹ ﺗﺠﺪ ﻗ ۡﻮ ًﻣﺎ ﻳﺆﻣﻨ ۡﻮن ﺑﺎﷲ*) و ﻟﻴ ۡﻮم ﻵﻹ‬you shall not find
people who believe in God and in the Last Day on friendly terms with those who
oppose God and His Messenger, (58:22)).
In the previous paragraph, as is evident, the character of those people has been
described who come only to God and His Prophet (sws) when they are faced with some
hardship and affectionately plead before them. Now the character of people who though
claimed to have faith yet opposed God and His Prophet (sws) is being portrayed. They
would start a whispering campaign and clandestine propaganda against any directive of
Islam which they felt was against their benefit and interest. Their objective would be to
shake and unsettle the faith of sincere Muslims by these evil promptings. All their
sympathies, as will become evident later, were with the enemies of Islam, in particular
the Jews. They were the agents of the Jews among the Muslims, and under their
guidance would continually be on the look out to find an opportunity to harm the
Muslims. Details of the turmoil they caused in the matters of ‘Ā’ishah (rta) and Zaynab
(rta) have already been mentioned in Sūrah al-Nūr and Sūrah al-Aḥzāb. The issue of
ẓihār was also among the ones in which they could have made the concession given by
the Qur’ān a target of objection in order to create misconceptions in the mind of
simpletons. In the age of jāhiliyyah, as referred to before, ẓihār signified a permanent
divorce between a husband and wife. These miscreants could have easily begun the
whispering campaign that Islam had, God forbid, allowed its followers to contract
marriage with their mothers. This situation required that these miscreants be totally
unveiled so that any mischief they tried to spread could be curbed.
The word ‫ ﻛﺒﺖ‬means “to destroy someone by humiliating him.” The verse ‫ﻛﺒﺘ ۡﻮ ﻛﻤﺎ ﻛﺒﺖ‬
ۡ‫ ﻟﺬ ۡﻳﻦ ﻣ ۡﻦ ﻗ ۡﺒﻠﻬﻢ‬says that these people will be doomed after being humiliated the way
ٰ ٰۤ ۡ ۡ
others, before them, of similar character were. The words ‫ﺖ‬ ٍ ‫ ﺑﻴﻨ‬ë‫( و ﻗ ۡﺪ ﻧﺰﻟﻨﺎ ٰﻳﺖ‬and We
7. Those who are confronting God and His Messenger shall be humiliated the way those
before them of their sort have been. And We have sent down clear warnings, and an utterly
disgraceful torment awaits the disbelievers.
have sent down [in the Qur’ān] clear arguments to validate this claim) refer to the
historical facts which have been mentioned in detail in the Qur’ān to show that those
who oppose God’s prophets are ٰ ۡ ultimately humbled.
ۡ
The words Vٌ P‫ و ﻟﻠﻜ¦ ۡﻳﻦ ﻋﺬ ٌب ﻣﻬ‬say that for these disbelievers too a disgraceful
punishment lies in store ultimately. The reference is to those disbelievers who were
proactive in opposing the Prophet (sws). The verse says that they too will be
humiliated eventually the way others like them before were. If their character is the
same, there is no reason that their fate be different. The law of God is the same for all.
This warning of the Qur’ān materialized when the power of the Quraysh was also
humbled, and the Jews too met their fate. At that time, no refuge remained for the
hypocrites who would indulge in intrigues under the patronage of the Jews. They met
the same fate as their guides: the Jews. The succeeding sūrahs mention the details of
the exemplary fate they met.
The punishment they were given has been called humiliating because they had to
encounter punishments of execution, exile and slavery, and no one showed any
sympathy to them; everyone, on the other hand, cursed them.
ٰ ٰ ٰ
8
﴾٦﴿ ‫ﻞ ~ ۡ` ٍء ﺷﻬ ۡﻴ ٌﺪ‬v 8ٰx‫ و ﷲ*) ﻋ‬j ‫ ۡﺣ ٰﺼﻪ ﷲ*) و ﻧﺴ ۡﻮه‬j ‫ﻳ ۡﻮم ﻳ ۡﺒﻌﺜﻬﻢ ﷲ*) ﺟﻤ ۡﻴ ًﻌﺎ ﻓﻴﻨﺒﺌﻬ ۡﻢ ﺑﻤﺎ ﻋﻤﻠ ۡﻮ‬
ۡ
The accusative form of ‫ ﻳ ۡﻮم‬can be because of the words Vٌ P‫ ﻋﺬ ٌب ﻣﻬ‬mentioned in the
previous verse; however, in my opinion, it is because of a suppressed verb as per
common linguistic principles of Arabic. The implication is that whatever punishment
will befall them will only be a prelude; they should also remember the day when the
Almighty will raise them to life again and bring up before them their actions. The
word ‫ ﺟﻤ ۡﻴ ًﻌﺎ‬points to the fact that all the components and motives of the conspiracies
and whispering campaigns which are taking place today shall be gathered, and the
Almighty will unveil to each person his secrets and inform him of who suggested
what and who complied in what manner.
By the word ‫ ﻓﻴﻨﺒﺌﻬ ۡﻢ‬obviously is implied its consequences: The Almighty will
inform them of all their
ٰ ٰ ۡ deeds so that they face their consequences.
ۡ
The words ‫ ﺣﺼﻪ ﷲ*) و ﻧﺴﻮه‬are meant to dispel a great misconception: people should not
think that if they have forgotten everything they had done, the Almighty too will
forget it. Since they were not punished because of their mischief, they thought that the
Almighty too had forgotten it; in fact, the Almighty has noted each and every act of
theirs, and has fixed a day for reward and punishment on which the good and evil
deeds done by each person will ٰ come up before him.
The words ‫ﻞ ~ ۡ` ٍء ﺷﻬ ۡﻴ ٌﺪ‬v 8ٰx‫ و ﷲ*) ﻋ‬substantiate what is just said: The Almighty is not
8. They should remember the day when God raises them all to life and will inform them of
all their deeds. God has counted these and they have forgotten them. And God is present near
all things.
Verses: 14-22
absent from anywhere; whatever happens in the heavens and the earth happens before
Him and He is omnipresent.
ٰ
‫ﻌﻬ ۡﻢ و ﻵﻹ ﺧ ۡﻤﺴ ٍﺔ ﻵﻹ ﻫﻮ ﺳﺎدﺳﻬ ۡﻢ و‬€ ‫ ﻣﺎ ﻳﻜ ۡﻮن ﻣ ۡﻦ ﻧ ۡﺠ ٰﻮي ﺛ ٰﻠﺜ ٍﺔ ﻵﻹ ﻫﻮ ر‬j ‫ ﻵۡﻹ ۡرض‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣﺎ‬89 ‫ﻟ ۡﻢ ﺗﺮ ن ﷲ*) • ۡﻌﻠﻢ ﻣﺎ‬
ٰ ۡ ۡ ۤ ٰ ٰ ۤ
9
﴾٧﴿ ‫ ن ﷲ*) ﺑ–ﻞ ~ ۡ` ٍء ﻋﻠ ۡﻴ ٌﻢ‬j ‫ ﺛﻢ ﻳﻨﺒﺌﻬ ۡﻢ ﺑﻤﺎ ﻋﻤﻠ ۡﻮ ﻳﻮۡم ﻟﻘ ٰﻴﻤﺔ‬l ‫ﺎﻧ ۡﻮ‬v ‫ ﻵﻹ ﻫﻮ ﻣﻌﻬ ۡﻢ ۡﻳﻦ ﻣﺎ‬Oª• ‫ ﻣ ۡﻦ ذﻟﻚ و ﻵﻹ‬8ž‫ﻵﻹ ۡد‬
This is a further explanation of the fact that each and everything in the heavens and
the earth is in the knowledge of God. He will present to each person all his deeds. The
address ‫ ﻟ ۡﻢ ﺗﺮ‬is general in nature, and on this occasion, this style refers to the fact that
this is something which should be evident to everyone. When God is the Creator of the
heavens and the earth and when He alone is running all their affairs and each and every
object moves because of His permission and because of His leave living beings
continue to live, then how is it possible that He remain unaware of anything belonging
to the heavens and the earth? In Sūrah al-Mulk, it is said: (١٤:٦٧) .‫( ﻵﻹ • ۡﻌﻠﻢ ﻣ ۡﻦ ﺧﻠﻖ‬would
He not know Who has created? (67:14)).
The rest of the verse from ‫ ﻣﺎ ﻳﻜ ۡﻮن ﻣ ۡﻦ ﻧ ۡﺠ ٰﻮي ﺛ ٰﻠﺜ ٍﺔ‬to the end implies that when the
knowledge of God is all-embracing, then these people who connive and whisper against
God and His Prophet (sws) should remember that when three of them are conversing in
private, the fourth is God, and when five of them are conversing in private, the sixth is
God. Thus, whether less from this number or more God is necessarily present alongside
them. The words ‫ﺎﻧ ۡﻮ‬v ‫ ۡﻳﻦ ﻣﺎ‬imply that these people should remember that wherever they
converse in secret, God will be with them. They cannot find any place in the heavens
and the earth in which they can hide from the omnipresent God.
ۡ ۡ ٰ ۡ
‫ ﻟﺬ ۡﻳﻦ ﻧﻬ ۡﻮ ﻋﻦ ﻟﻨ ۡﺠ ٰﻮيﺛﻢ •ﻌ ۡﻮد ۡونﻟﻤﺎ ﻧﻬ ۡﻮ ﻋﻨﻪ وﻳﺘﻨﺠ ۡﻮن ﺑﺎﻵۡﻹﺛﻢ و ﻟﻌ ۡﺪو نو ﻣ ۡﻌﺼﻴﺖ ﻟﺮﺳ ۡﻮل و ذ ﺟﺂء ۡوك ﺣﻴ ۡﻮك‬8_ ‫ﻟ ۡﻢﺗﺮ‬
ۡ ۡ ۡ ٰ ۡ ٰ
10
﴾٨﴿OP‫ﻓﺒﺌﺲ ﻟﻤﺼ‬l‫ﻳ ۡﺼﻠ ۡﻮﻧﻬﺎ‬l‫ﺣ ۡﺴﺒﻬ ۡﻢ ﺟﻬﻨﻢ‬j‫ﻘ ۡﻮل‬o‫ﻔﺴﻬ ۡﻢﻟ ۡﻮ ﻵﻹ•ﻌﺬﺑﻨﺎ ﷲ*) ﺑﻤﺎ‬o ۤ8ۡ 9 ‫ﺑﻤﺎﻟ ۡﻢﻳﺤﻴﻚﺑﻪ ﷲ*)®و•ﻘ ۡﻮﻟ ۡﻮن‬
This verse expresses amazement at their state: they are repeatedly indulging in the
very clandestine conversation from which they have been stopped. Moreover, they are
audacious enough to indulge in secret conversation which is sinful and relates to
9. Don’t you understand that God knows everything which is in the heavens and the earth?
Three men do not converse secretly except God is the fourth; neither between five except He is
the sixth; whether fewer or more, wherever they be, He is with them. Then, on the Day of
Judgement, He will inform them of all their doings. Indeed, God has knowledge of all things.
10. Have you not seen those who though forbidden to converse secretly do what they have
been forbidden, and these people converse secretly of sin, transgression and disobedience to
the Messenger. And when they come to you, they pay salutations to you in words which God
does not greet you with, and say in their hearts: “Why does God not punish us for what we
say?” Hell alone is sufficient for them. They shall enter it; Thus, it is an evil abode!
transgression and disobedience to the Prophet (sws). They are neither ashamed on this
nor have any fear of God.
It seems that when their whisperings began, the Almighty tried to stop them; however,
they never desisted; in fact, their mischief only increased. Ultimately, these verses
sounded a final warning to them. ۡ
ۡ ۡ ٰ
The words ‫ و ﻳﺘﻨﺠﻮۡن ﺑﺎﻵﻹﺛﻢ و ﻟﻌ ۡﺪو ن و ﻣ ۡﻌﺼﻴﺖ ﻟﺮﺳ ۡﻮل‬express the fact that there is nothing good
in their private conversation, even though such conversation can relate to good things,
as is mentioned in the succeeding verses. Their hearts are absolutely devoid of
goodness. Thus their secret talks relate to sin, transgression ۡ and inciting people to
rebellion against the Prophet (sws). The word ‫( ﺛﻢ‬ithm) refers to sins in which the
element of usurping rights is dominant, and ‫‘( ﻋ ۡﺪو ن‬udwān) refers to sins in which the
element of transgression, rebellion and arrogance is dominant. When used together,
these words embrace all types of sins.
The words ‫ و ﻣ ۡﻌﺼﻴﺖ ﻟﺮﺳ ۡﻮل‬express the real objective of these malicious campaigns of the
miscreants: they want to incite Muslims to rebel against the Prophet (sws) in order to
dismember their lot.
These hypocrites, as has been indicated earlier, were nurtured and guided by the
Jews. The purpose of all their activities was to create such mischief among the
Companions (rta) that they were ruined before becoming an impregnable force. The
details of this mischief are found in the previous sūrahs and will also be referred to in
the coming ones. However, the Almighty humiliated them, and the faction of God
which was organized by the training and education of the Prophet Muḥammad (sws)
humbled all theٰ enemies of the truth.
The words )*‫ و ذ ﺟﺂء ۡوك ﺣﻴ ۡﻮك ﺑﻤﺎ ﻟ ۡﻢ ﻳﺤﻴﻚ ﺑﻪ ﷲ‬state an example of the malice these miscreants
have for the Prophet (sws). When they come to the Prophet (sws), they pay salutations
to him in exactly the opposite words prescribed by God. God and His angels send
mercy and peace to him,11 and these wretched people twist their tongues and instead
of saying ‫( ﻟﺴﻶﻹمٰ ﻋﻠ ْﻴﻚ‬peace be to you) to him, say ‫( ﻟﺴﺎم ﻋﻠ ْﻴﻚ‬death be to you).
The words )*‫ ﺑﻤﺎ ﻟ ۡﻢ ﻳﺤﻴﻚ ﺑﻪ ﷲ‬are meant to express their callousness: what doubt remains
of their wretchedness who pray for death of the holy person on whom the Almighty
and the angels send peace and blessings? Also concealed in these words is assurance
for the Prophet (sws): if these people desire death for him, then let them; for God
desires mercy and His angels send blessings to him; so he should not care about what
prayers these people make.
11. The words of 33:56 are:

ٰ
(٥٦:٣٣) .‫ ¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﺻﻠ ۡﻮ ﻋﻠ ۡﻴﻪ و ﺳﻠﻤ ۡﻮ ﺗ ۡﺴﻠ ۡﻴ ًﻤﺎ‬j ` ‫ ﻟﻨ‬8x‫ﻜﺘ "ﻪ ﻳﺼﻠ ۡﻮن ﻋ‬T‫ﻠ‬Ê ‫ن ﷲ*) و ﻣ‬
The Prophet is blessed by God and His angels. Bless him, then, you believers, and greet
him with a worthy salutation. (33:56)
Verses: 14-22
Examples of how the Jews and their agents would twist their tongues to distort
words have been mentioned in Sūrah al-Baqarah. I have already described them in
detail while explaining the words ‫ ر ﻋﻨﺎ‬and ‫ ﺳﻤ ْﻌﻨﺎ و أﻃ ْﻌﻨﺎ‬of verse 104.12 They would
similarly twist their tongues to make ‫ ﻟﺴﻶﻹم ﻋﻠ ْﻴﻚ‬sound like ‫( ﻟﺴﺎم ﻋﻠ ْﻴﻚ‬death be to you)
and the listener would think that they have said the former whereas the matter would
be the reverse. ٰ ۡ ۤ
The words ‫ﻘ ۡﻮل‬o ‫ﻔﺴﻬ ۡﻢ ﻟ ۡﻮ ﻵﻹ •ﻌﺬﺑﻨﺎ ﷲ*) ﺑﻤﺎ‬o 8ۡ 9 ‫ و •ﻘ ۡﻮﻟ ۡﻮن‬refer to their delusion because of which
they continued spreading mischief on not being chastened for it.
The Qur’ān says that since they are not immediately punished for their mischief,
they think that they are correct in rejecting the Prophet (sws) and in making fun of
him; they reckon that had he been the messenger of God, then they would necessarily
have been punished for this conduct; however, since no such thing is happening, it
means that his claim is only a bluff.
ۡ ۡ ۡ
The words OP‫ ﻓﺒﺌﺲ ﻟﻤﺼ‬l ‫ ﻳ ۡﺼﻠ ۡﻮﻧﻬﺎ‬l ‫ ﺣ ۡﺴﺒﻬ ۡﻢ ﺟﻬﻨﻢ‬state that Hell is sufficient for such people in
which they shall necessarily be cast, and what an evil abode it is. In its presence, if no
punishment visits them in this world, then it does not matter. Hell suffices for every
latitude given.
These miscreants are threatened of punishment not only in this world as is alluded to
in verse 5 above and is also mentioned further ahead in the sūrah, but fact is that they
have to face Hell, and there is no reason for them to rest assured if any of them is not
seized in this world.
It should be kept in mind that the greatest thing which increases arrogance and
rebelliousness in a person is the delusion mentioned above. When he observes that he
is not being punished in this world for his mischief, he becomes assured that he will
never be punished, and the warnings sounded by the preachers are mere blackmail;
they have no reality. In fact, this is mere lack of vision. If the results of deeds become
immediately evident to a person, who would dare do evil? One would only adopt
virtue; everyone would be pious and virtuous as a result. The real secret of this world
is that it is not a place of reward and punishment; it is a place of trial and test. It is the
Hereafter which is the place of reward and punishment, which is the most evident and
indubitable fact of this universe. In its absence, the whole universe is rendered
meaningless and purposeless and its creator a merry-maker. The fact of the matter is
that he is not a merry-maker; He is an obviously powerful and wise being.
ٰ ۡ ۡ ۡ ۡ ۤ
)*‫ﻘﻮ ﷲ‬h ‫ و‬j ‫ و ﻟﺘﻘ ٰﻮي‬Om‫¼ﻳﺎﻳﻬﺎ ﻟﺬﻳۡﻦ ٰ ﻣﻨﻮۡ ذ ﺗﻨﺎﺟ ۡﻴﺘ ۡﻢ ﻓﻶﻹ ﺗﺘﻨﺎﺟ ۡﻮ ﺑﺎﻵۡﻹﺛﻢ و ﻟﻌ ۡﺪو ن و ﻣ ۡﻌﺼﻴﺖ ﻟﺮﺳ ۡﻮل و ﺗﻨﺎﺟ ۡﻮ ﺑﺎﻟ‬
ۤ
13
﴾٩﴿ ‫ ۡون‬D§‫ﻟﺬ ۡي ﻟ ۡﻴﻪ ﺗ ۡﺤ‬
12. Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 1 250-252.
13. Believers! When you converse secretly, do converse whisper of sin, transgression and
disobedience to the Messenger; converse what is virtuous and pious. And fear God before
These verses inform the Muslims that najwā (secret conversation) in itself is nothing
bad. There are a lot of occasions in our social lives when the need to mutually consult
one another arises. Consultation is one of the foundations of collective life, and it may
also need to be kept a secret. If such a consultation relates to virtue, piety and mutual
correction and reformation, then it is a means of blessing. So whenever Muslims
consult in secret, they should do so for a noble purpose. However, secret consultation
in which the hypocrites indulge and which relates to sin, transgression and
disobedience to the Prophet (sws) is satanic in nature. Believers should abstain from it
and keep fearing the God in Whose presence everyone will be gathered, and Who is
fully aware of their secret consultations, as is stated earlier.
ۡ ۡ ٰ ٰ ۡ ً ۡ
14
﴾١٠﴿ ‫ﻞ ﻟﻤ ۡﺆﻣﻨ ۡﻮن‬v‫ ﷲ*) ﻓﻠﻴﺘﻮ‬8x‫ وﻋ‬j)*‫ﻀﺂرﻫ ۡﻢﺷ ۡﻴﺌﺎ ﻵﻹﺑﺎذن ﷲ‬€‫ن ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ وﻟ ۡﻴﺲ‬¤E‫ﻧﻤﺎ ﻟﻨ ۡﺠ ٰﻮيﻣﻦ ﻟﺸ ۡﻴ ٰﻄﻦ ﻟﻴ‬
This verse assures the sincere believers that the source of all these secret
conversations of the hypocrites is the incitement of Satan, and what best Satan can do
is to inflict some sorrow and grief in the hearts of the Muslims. He can do nothing
beyond this. Without the permission of God, he cannot harm people; so the believers
should disregard these evil suggestions and provocations of Satan and adhere to their
stance; they should trust God that He will protect them from the mischief of every
miscreant.
ٰ ۡ ۡ ٰ ۡ ۡ ۡ ۤ
)*‫ ۡو ﻳ ۡﺮﻓﻊ ﷲ‬¤§‫ ۡو ﻓﺎﻧ‬¤§‫ و ذ ﻗ ۡﻴﻞ ﻧ‬l ‫ ﻟﻤ ٰﺠﻠﺲ ﻓﺎﻓﺴﺤ ۡﻮ •ﻔﺴﺢ ﷲ*) ﻟﻜ ۡﻢ‬89 ‫ﻔﺴﺤ ۡﻮ‬h ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ذ ﻗ ۡﻴﻞ ﻟﻜ ۡﻢ‬
ۡ ٰ ۡ ۡ ۡ
15
﴾١١﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺧﺒ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﻨﻜ ۡﻢ ® و ﻟﺬ ۡﻳﻦ ۡوﺗﻮ ﻟﻌﻠﻢ در ٰﺟ ٍﺖ‬
These secret conversations of the hypocrites would take place in every place and
gathering, however they would specially indulge in them in the gatherings of the
Prophet (sws) because it was here that they found the greatest opportunities to cast
aspersions on Islam, to inflict sorrow and dismay in the hearts and to make fun and
show disrespect to the Prophet (sws). Consequently, they would sit in groups in these
gatherings and would not allow others to sit among them so that they could easily and
freely comment on the conversation of the Prophet (sws). At times, when he would
leave these gatherings or when the end of these gatherings would be announced, they
would keep sitting to accomplish their evil objectives; in this way, they would get the
whom you all shall be brought together.

14. These secret conversations are from Satan so that he inflicts sorrow on the faithful. Yet
he cannot harm them in any way except by the will of God. And let the faithful put their trust
in God.
15. Believers! Make room in your gatherings when you are bidden do so; God will make
room for you. And when it is said: “get up,” then get up. God will elevate to high ranks those
that have faith and knowledge among you. And God is fully cognizant of all that you do.
Verses: 14-22
opportunity to spread evil suggestions among the people present or make schemes of
some new trick. This situation called for some directives for the gatherings of the
Prophet (sws) so that the hypocrites could be stopped from their satanic whisperings.
ۡ
It is evident from the context that the word ‫ ﻣ ٰﺠﻠﺲ‬in ‫ ﻟﻤ ٰﺠﻠﺲ‬89 ۡ‫ﻔﺴﺤﻮ‬h ‫ ذ ﻗ ۡﻴﻞ ﻟﻜ ۡﻢ‬refers
primarily to the gatherings of the Prophet (sws); however, since the word is used in its
plural form in the verse, the purpose is to guide Muslims to the manners and etiquette
they should observe in all gatherings so that each of their gatherings becomes a
reflection of the gatherings of the Prophet (sws). Similarly, at some instances, the word
‫ ﻣﺴﺎﺟﺪ‬used ۡ
ٰ isٰ in the plural form; though it primarily refers to the Baytullāh as in ‫ﻧﻤﺎ •ﻌﻤﺮ‬
(١٨:٩) )*‫ ﻣﺴﺠﺪ ﷲ‬yet since the word occurs in the plural what is intended to be conveyed
is that the guidance given relates to all mosques because they are subservient to this
great mosque.
The implication is that when the head of the gathering directs the people to sit with
spaces between them, then this directive should be obeyed without any hesitation and
people should sit at a distance from each other so that it is easier for others who would
join to sit comfortably and it becomes difficult for the hypocrites to sit together and
indulge in whispering. I have stated earlier that the hypocrites would sit closely
together in the form of a group in the gatherings of the Prophet (sws) so that no one
from outside them was able to infiltrate their groups; this would make it easier for them
to show whatever response they wanted without any external interference; in this way,
they would also be able to conceal their whisperings, gestures and sarcastic comments.
At times, with this attitude they were able to create a lot of commotion the details of
which can be seen in history books and the Qur’ān has also referred to them. At the
time of revelation of this sūrah, their mischief had spread a lot. In order to curb it, it
was told that when the head of the gathering asks people to sit at a distance, then this
directive should beٰ obeyed without any hesitation.
ۡ ۡ
The words ‫ ﻓﺎﻓﺴﺤ ۡﻮ •ﻔﺴﺢ ﷲ*) ﻟﻜ ۡﻢ‬say that if people make room for others, the Almighty
will make room for them. The apparent sense of these words is that the Almighty will
create room for them in Paradise; however, the truth of the matter is for the person
who widens his heart for others, the Almighty widens the hearts of others for him.
Every deed of a person whether apparent or hidden, good or evil has a natural impact;
its true manifestation will take place in the Hereafter yet its consequences are also
seen in this world as well, provided a person has eyes to see them.
ۡ ۡ
The words ‫ ۡو‬¤§‫ ۡو ﻓﺎﻧ‬¤§‫ و ذ ﻗ ۡﻴﻞ ﻧ‬say that if in a similar manner, the head of the gathering
asks for people to disperse, then this directive too should be obeyed without any
hesitation and without any feeling of inferiority.
The nature of this directive can be individual as well as collective. The implication is
that when all the gathering is dispersed, people should whole-heartedly accept this,
and should not think that they have been disgraced or that the Prophet’s personal
comfort has been given preference to a need of the collectivity and that they were not
allowed to express themselves.

Similarly, if a person is individually asked to get up and sit at some other place or
leave the gathering or give up his place to someone else, then he should obey this
directive without complaining. If out of respect for the collective system he behaves in
this altruistic manner, the Almighty will accept his sacrifice and elevate him as a
result.
The words ‫ﺖ‬
ٍ ٰ ‫ ۡو ﻳ ۡﺮﻓﻊ ٰﷲ*) ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣ ۡﻨﻜ ۡﻢ ® و ﻟﺬ ۡﻳﻦ ۡوﺗﻮ ﻟۡﻌ ۡﻠﻢ در‬¤§ۡ‫ ﻓﺎﻧ‬occur in contrast to ‫ﻓ ۡﺎﻓﺴﺤ ۡﻮ‬
‫ﺟ‬
ٰ ۡ
‫•ﻔﺴﺢ ﷲ*) ﻟﻜ ۡﻢ‬. Even if this standing up and giving up one’s place may seemingly be
humiliating, the Almighty will make this a means of elevation for the believers.
ۡ ۡ ۡ
The words ‫ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﻨﻜ ۡﻢ ® و ﻟﺬ ۡﻳﻦ ۡوﺗﻮ ﻟﻌﻠﻢ در ٰﺟ ٍﺖ‬here are very meaningful. The
implication is that the hypocrites who have infiltrated in the ranks of the Muslims will
definitely raise objections against such a directive; they will regard giving space to
others by getting up as tantamount to disgracing them. Some of them would even
think that they are inferior to others with regard to knowledge and deeds because of
which they have been given preference over them; however, men of knowledge and
the faithful who will whole-heartedly obey this directive will be greatly rewarded in
the Hereafter by the Almighty.
The words assure men of knowledge and faith that the Almighty is aware of all their
deeds. In order to become aware of them, He does not need that an advertisement of
their deeds and services be published in newspapers. Whatever sacrifice they make for
the betterment of faith and the Muslim ummah and for the respect of the collectivity is
fully in the knowledge of God and He will duly reward them for this.
Though this etiquette has been spelled out for the gatherings of the Prophet (sws), it
should be observed in all gatherings, as has been indicated earlier. Today while
blindly following the West, the ways which have been adopted are regarded to be very
modern and developed; however, it is because of them that our parliaments and
council have become more of places of duels. In them, various parties form factions
only to defeat one another, make evil gestures, indulge in secret conversation and pass
sarcastic remarks. At times, matters reach the extent that they even engage in brawls
and hurl shoes and chairs at one another and the leader of the house, instead of
reminding them of congregational etiquette, has to seek the help of the police.
Just as in the previous verses, certain measures have been suggested to shield
prophetic meetings from clandestine talks, in the same manner, in the succeeding verses
a measure has been suggested in order to shield the person of the Prophet (sws) from the
evil of those who indulge in these clandestine talks. When this mischief spread and the
Qur’ān condemned it, many hypocrites started having long meetings with the Prophet
(sws) to try to prove themselves to be innocent and to incriminate others for their own
Verses: 14-22
crimes. These people did not have the courage to do this in open gatherings and hence
each of them would try to meet the Prophet (sws) in private. This situation demanded
that certain restrictions be imposed on meeting him in private so that each person should
not waste his time. This was an emergency directive. When the objective was achieved,
this directive was abrogated and the abrogated verses were placed right before the
abrogating ones so that one does not have any difficulty in appreciating the coherence in
the discourse.
Readers may now continue to study the succeeding verses.
ۡ ۡ ٰ ً ۡ ۤ
‫ ﻓﺎ ۡن ﻟ ۡﻢ ﺗﺠﺪ ۡو‬j ‫ ﻟﻜ ۡﻢ و ﻃﻬﺮ‬Oٌ P‫ ذﻟﻚ ﺧ‬j ‫ﻜ ۡﻢ ﺻﺪﻗﺔ‬¹‫ ﻳﺪ ۡي ﻧ ۡﺠ ٰﻮ‬VP‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ذ ﻧﺎﺟ ۡﻴﺘﻢ ﻟﺮﺳ ۡﻮل ﻓﻘﺪﻣ ۡﻮ ﺑ‬
ٰ ۡ ۡ ٰ ۡ ۡ ۡ ٰ
‫ﻔﻌﻠ ۡﻮ و ﺗﺎب ﷲ*) ﻋﻠ ۡﻴﻜ ۡﻢ ﻓﺎﻗ ۡﻴﻤﻮ‬h ‫ ﻓﺎذ ﻟ ۡﻢ‬j ‫ﻜ ۡﻢ ﺻﺪﻗ ٍﺖ‬¹‫ ﻳﺪ ۡي ﻧ ۡﺠ ٰﻮ‬VP‫ﻘﺪﻣ ۡﻮ ﺑ‬h ‫﴾ء ﺷﻔﻘﺘ ۡﻢ ۡن‬١٢﴿ ‫ﻓﺎن ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬
ٌۢ ۡ ٰ ٰ ٰ
﴾١٣﴿ ‫ﻌﻤﻠﻮن‬h ‫ ﺑﻤﺎ‬OP‫ و ﷲ*) ﺧﺒ‬j ‫ﻟﺼ ٰﻠﻮة و ٰ ﺗﻮ ﻟﺰ•ﻮة و ﻃ ۡﻴﻌﻮ ﷲ*) و رﺳ ۡﻮﻟ "ﻪ‬
ۡ ۡ
Believers! When you intend to confer in secret with the Messenger, give some
charity before such conversation. This is best and more noble for you. But if you lack
the means, God is Forgiving and Merciful. (12)
Have you become apprehensive that you will have to give in charity before
conversing secretly with him? So, when you did not do this, and God had mercy on
you, then be diligent in the prayer and pay the zakāh and show obedience to God and
His Messenger. And God is well aware of all that you do. (13)
Explanation
ٰ ۡ ۡ ٰ ً ۡ ۤ
‫ ﻓﺎ ۡن ﻟ ۡﻢ ﺗﺠﺪ ۡو ﻓﺎن ﷲ*) ﻏﻔ ۡﻮ ٌر‬j‫ ﻟﻜ ۡﻢ و ﻃﻬﺮ‬Oٌ P‫ ذﻟﻚ ﺧ‬j‫ﻜ ۡﻢ ﺻﺪﻗﺔ‬¹‫ ﻳﺪ ۡي ﻧ ۡﺠ ٰﻮ‬VP‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨﻮۡ ذ ﻧﺎﺟ ۡﻴﺘﻢ ﻟﺮﺳ ۡﻮل ﻓﻘﺪﻣ ۡﻮ ﺑ‬
16
﴾١٢﴿‫رﺣ ۡﻴ ٌﻢ‬
As indicated before, this directive was given at the time when the epidemic of a
whispering campaign was at its height; the purpose was to stop the hypocrites from
interfering with the cherished time of the Prophet (sws). When these people were
taken to task for this attitude, each one of them wanted to meet the Prophet (sws) in
private to satisfy him with his obsequious talk, and if possible to attribute the burden
of his sins to some other person. Since the Prophet (sws) had not imposed any
condition on meeting in private, such selfish people would take undue advantage of
his generosity. In this period also, they must have tried to specially take advantage of
it. For this reason, a condition was imposed on them by the Almighty: anyone who
16. Believers! When you confer in secret with the Messenger, give some charity before such
conversation. This is best and more noble for you. But if you lack the means, God is Forgiving
and Merciful.
wanted to meet him in private to talk secretly with him, would first have to spend in
charity in the way of God. The indigent were exempted from this directive so that this
should not become a burden for the poor among the Muslims. Similarly, the amount
of charity was also not determined so that people should not feel its burden.
The real purpose of this directive, as indicated earlier, was to discourage the ever-
increasing campaign of whispering and secret conversation launched by the
hypocrites. They were generally plagued with the malady of greed and stinginess. The
Qur’ān has pointed out this malady of theirs at various places. For this reason, the
Qur’ān imposed this condition so that meeting the Prophet (sws) in private became a
serious affair. Such people because of their miserliness would in the first place not
even have the courage to do it, and if they did, their spending became a means of their
spiritual purification and they were blessed with the urge to refrain from mischief.
ۡ ۡ ٰ
The words ‫ ﻟﻜ ۡﻢ و ﻃﻬﺮ‬Oٌ P‫ ذﻟﻚ ﺧ‬state the purpose of this directive: if they sincerely
followed it, it would become a means for their betterment and success both in this
world and in the Hereafter, and a source of cleansing their hearts. Thus the words also
indicate that this directive was not given for the personal comfort of the Prophet
(sws); it was meant to show them the path to success and salvation provided they gave
it due importance. ٰ
The words ‫ ﻓﺎ ۡن ﻟ ۡﻢ ﺗﺠﺪ ۡو ﻓﺎن ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬say that as before the poor and the indigent can
continue to meet the Prophet (sws) in private for their conversation without any such
restriction.
ٰ ٰ ۡ ۡ ٰ ۡ ۡ ۡ
‫ﻔﻌﻠ ۡﻮ و ﺗﺎب ﷲ*) ﻋﻠ ۡﻴﻜ ۡﻢ ﻓﺎﻗ ۡﻴﻤﻮ ﻟﺼ ٰﻠﻮة و ٰ ﺗﻮ ﻟﺰ•ﻮة و‬h ‫ ﻓﺎذ ﻟ ۡﻢ‬j ‫ﻜ ۡﻢ ﺻﺪﻗ ٍﺖ‬¹‫ ﻳﺪ ۡي ﻧ ۡﺠ ٰﻮ‬VP‫ﻘﺪﻣﻮۡ ﺑ‬h ‫ء ﺷﻔﻘﺘ ۡﻢ ۡن‬
ۢۡ ٰ ٰ
17
﴾١٣﴿ ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ﺑﻤﺎ‬Oٌ P‫ و ﷲ*) ﺧﺒ‬jÄ‫ﻃ ۡﻴﻌﻮ ﷲ*) و رﺳ ۡﻮﻟ "ﻪ‬
This verse was revealed some time later to abrogate the previous directive
mentioned in the preceding one. It was placed right after the previous verse in the
middle of the sūrah so that the abrogated and abrogating verses are adjacent to one
another. Obviously, a period of time must have elapsed between the two verses that
the objective of the initial directive would have been fulfilled; in other words, the
mischief of secret conversations of the hypocrites must have ceased for which the
above-mentioned directive of paying charity before meeting the Prophet (sws) had
been revealed. Some exegetical narratives show that the two verses were just
separated by morning and evening. Probably, the reason for this could be that both
verses occur adjacent to one another. However, this cannot be the reason for saying
that there is little or no difference between the time of revelation of the two verses.
17. Have you become apprehensive that you will have to give in charity before conversing
secretly with him? So, when you did not do this, and God had mercy on you, then be diligent
in the prayer and pay the zakāh and show obedience to God and His Messenger. And God is
well aware of all that you do.
Verses: 14-22
There are examples found in the Qur’ān such that the abrogating verse was revealed
after sometime; however, it was placed right after the abrogated verse. A very clear
example of this exists in Sūrah al-Muzzammil.
As explained earlier, the restriction imposed on meeting the Prophet (sws) in private
was given in a certain period of time and was meant to curb a specific type of
mischief. This restriction must have been lifted when this mischief had been checked
or when the feeling of abstaining from it arose in the people. This purpose cannot be
achieved in a few hours. Some time must have necessarily elapsed, and for this reason
there must been such time difference between the two directives as is necessary to
achieve an objective.
ٰ ۡ ۡ ۡ ۡ
It is evident from the words ‫ﺖ‬ ٍ ‫ﻜ ۡﻢ ﺻﺪﻗ‬¹‫ ﻳﺪ ۡي ﻧ ۡﺠ ٰﻮ‬VP‫ﻘﺪﻣﻮۡ ﺑ‬h ‫ ء ﺷﻔﻘﺘ ۡﻢ ن‬that the increasing
tendency of speaking in private with the Prophet (sws) was curtailed after this
directive. The hypocrites must have desisted because of their miserliness, while the
sincere must have desisted not only due to their poverty but also because they must
have realized that the Almighty does not approve of conversing in private with the
Prophet (sws). Nevertheless when the objective of giving this contingent directive was
fulfilled, it was abrogated. ٰ ۡ ۡ
What is firstly evident from the words ‫ﻔﻌﻠ ۡﻮ و ﺗﺎب ﷲ*) ﻋﻠ ۡﻴﻜ ۡﻢ‬h ‫ ﻓﺎذ ﻟ ۡﻢ‬is that neither did the
people dare to talk in private with the Prophet (sws) nor did the event of paying
charity for it arise. The second thing which is evident from it is that people generally
felt ashamed that what they had hitherto being doing was not approved ٰ by God, and
for this reason they were rebuked by Him. The expression ‫ ﺗﺎب ﷲ*) ﻋﻠ ۡﻴﻜ ۡﻢ‬means “God
accepted your repentance.” Obviously, this acceptance by God must have been after
they had proved worthy of it by being ashamed of this behaviour. It is possible that
there could have been some hard-hearts who did not take heed even after this warning;
however, it is evident from the verse that generally people were ashamed of their
behaviour. It is the practice too of the Almighty that when a good sentiment is found
in most individuals of a community, He values this attitude. Consequently, the
restriction was lifted. ۢ ٰ ٰ ٰ
ۡ
The words ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ﺑﻤﺎ‬Oٌ P‫ و ﷲ*) ﺧﺒ‬j ‫ ﻓﺎﻗ ۡﻴﻤﻮ ﻟﺼ ٰﻠﻮة و ٰ ﺗﻮ ﻟﺰ•ﻮة و ﻃ ۡﻴﻌﻮ ﷲ*) و رﺳ ۡﻮﻟ "ﻪ‬are said as a caution:
though the restriction has been lifted, yet as a watchful measure Muslims must
specially be diligent in the prayer, in paying zakāh and in obeying the Prophet (sws) so
that the society does not face any more crisis and Satan is not provided with another
opportunity to spread the menace of whispering.
Section IV (Verses 14-22)
The abrogating and abrogated verses which came in between were of the genre of a
parenthetical sentence. As soon as they ended, the discourse once again returns to the
discussion regarding the hypocrites. It is said that their real association is not with
Islam; it lies with the Jews, who are the enemies of Islam. They befriend them, and on
the basis of their false oaths have infiltrated among the Muslims. Their real malady is
love for this world because of which they have become accomplices of Satan, and it is
the inalterable verdict of God that He and His messengers shall always prevail and the
faction of Satan will be vanquished. Faith in God cannot be combined with friendship
with the enemies of religion. True believers are those who sever all ties with such
people even if they are their close relatives. It is they who are the faction of God, and
only they will succeed.
In the light of this background, readers may now proceed to the next section of
verses.
ۡ ۡ ۡ ٰ
﴾١٤﴿ ‫ ﻟﻜﺬب و ﻫ ۡﻢ • ۡﻌﻠﻤ ۡﻮن‬8x‫ ﻣﺎ ﻫ ۡﻢ ﻣﻨﻜ ۡﻢ و ﻵﻹ ﻣﻨﻬ ۡﻢ ® و ﻳ ۡﺤﻠﻔ ۡﻮن ﻋ‬j ‫ ﻟﺬ ۡﻳﻦ ﺗﻮﻟ ۡﻮ ﻗﻮۡ ًﻣﺎ ﻏﻀﺐ ﷲ*) ﻋﻠ ۡﻴﻬ ۡﻢ‬8_ ‫ﻟ ۡﻢ ﺗﺮ‬
ٰ ً ۤ ٰ
‫﴾ ﺗﺨﺬ ۡو ﻳۡﻤﺎﻧﻬ ۡﻢ ﺟﻨﺔ ﻓﺼﺪ ۡو ﻋ ۡﻦ ﺳﺒ ۡﻴﻞ ﷲ*) ﻓﻠﻬ ۡﻢ‬١٥﴿ ‫ﺎﻧ ۡﻮ • ۡﻌﻤﻠ ۡﻮن‬v ‫ ﻧﻬ ۡﻢ ﺳﺂء ﻣﺎ‬j ‫ﻋﺪ ﷲ*) ﻟﻬ ۡﻢ ﻋﺬ ًﺑﺎ ﺷﺪﻳۡ ًﺪ‬
ٰ ً ٰ ۤ ۡ ۡ ۡ
﴾١٧﴿ ‫ ﻫ ۡﻢ ﻓ ۡﻴﻬﺎ ﺧﻠﺪ ۡون‬j ‫ﻚ ۡﺻ ٰﺤﺐ ﻟﻨﺎر‬TÊ‫ وﻟ‬j ‫ﻐ¨` ﻋﻨﻬ ۡﻢ ۡﻣﻮ ﻟﻬ ۡﻢ و ﻵﻹ ۡوﻵﻹدﻫ ۡﻢ ﻣﻦ ﷲ*) ﺷ ۡﻴﺌﺎ‬h ‫﴾ ﻟ ۡﻦ‬١٦﴿ Vٌ P‫ﻋﺬ ٌب ﻣﻬ‬
ٰۡ ۤ ٰ
‫﴾ ۡﺳﺘ ۡﺤﻮذ‬١٨﴿ ‫ ﻵﻹ ﻧﻬ ۡﻢ ﻫﻢ ﻟﻜﺬﺑﻮۡن‬j ‫ ~ ۡ` ٍء‬8ٰx‫ﻳ ۡﻮم ﻳ ۡﺒﻌﺜﻬﻢ ﷲ*) ﺟﻤ ۡﻴ ًﻌﺎ ﻓﻴ ۡﺤﻠﻔﻮۡن ﻟ "ﻪ ﻛﻤﺎ ﻳ ۡﺤﻠﻔﻮۡن ﻟﻜ ۡﻢ و ﻳ ۡﺤﺴﺒ ۡﻮن ﻧﻬ ۡﻢ ﻋ‬
ٰۡ
‫﴾ ن ﻟﺬ ۡﻳﻦ‬١٩﴿ ‫ ۡون‬DÞ‫ب ﻟﺸ ۡﻴ ٰﻄﻦ ﻫﻢ ﻟﺨ‬¤þ ۡ ‫ ﻵﻹ ۤ ن‬j ‫ب ﻟﺸ ۡﻴ ٰﻄﻦ‬¤þ ۡ ‫ﻚ‬TÊ‫ وﻟ‬j )*‫ ٰﷲ‬Dۡ—‫ﻋﻠ ۡﻴﻬﻢ ﻟﺸ ۡﻴ ٰﻄﻦ ﻓﺎﻧ ۡ ٰﺴﻬ ۡﻢ ذ‬
ٌ ٰ ۡ ٰ ۡ ۤ ٰ
‫﴾ ﻵﻹ ﺗﺠﺪ ﻗ ۡﻮ ًﻣﺎ‬٢١﴿ ‫ﻳۡ ٌﺰ‬¤› ‫ ن ﷲ*) ﻗﻮي‬j 8ۡ x‫ ﻧﺎ و رﺳ‬Vm‫﴾ ﻛﺘﺐ ﷲ*) ﻵﻹﻏﻠ‬٢٠﴿ VP‫ ﻵۡﻹذﻟ‬89 ‫ﻚ‬TÊ‫ﻳﺤﺂد ۡون ﷲ*) و رﺳ ۡﻮﻟ "ﻪ وﻟ‬
ۡ ۡ ۤ ٰ ٰ ۡ ٰ
‫ﻚ‬TÊ‫ وﻟ‬j ‫ﺗﻬ ۡﻢ‬OP‫ﺎﻧ ۡﻮ ٰ ﺑﺂءﻫ ۡﻢ ۡو ۡﺑﻨﺂءﻫ ۡﻢ ۡو ﺧﻮ ﻧﻬ ۡﻢ ۡو ﻋﺸ‬v ‫ ﻳﻮآد ۡون ﻣ ۡﻦ ﺣﺂد ﷲ*) و رﺳ ۡﻮﻟ "ﻪ و ﻟ ۡﻮ‬D¥‫ﻳ ۡﺆﻣﻨ ۡﻮن ﺑﺎﷲ*) و ﻟﻴ ۡﻮم ﻵۡﻹ‬
ۡ ٰ ٰ ۡ ٰ ۡ
‫` ﷲ*) ﻋﻨﻬ ۡﻢ‬É‫ ر‬j ‫ و ﻳ ۡﺪﺧﻠﻬ ۡﻢ ﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ‬j ‫ۡ ﻗﻠ ۡﻮﺑﻬﻢ ﻵۡﻹ ۡﻳﻤﺎن و ﻳﺪﻫ ۡﻢ ﺑﺮ ۡو ٍح ﻣﻨﻪ‬89 ‫ﻛﺘﺐ‬
ۡ ۡ ٰ ۡ ۤ ٰ ۡ ۡ
﴾٢٢﴿ ‫ب ﷲ*) ﻫﻢ ﻟﻤﻔﻠﺤﻮۡن‬¤þ ‫ ﻵﻹ ن‬j )*‫ب ﷲ‬¤þ ‫ﻚ‬TÊ‫ وﻟ‬j ‫و رﺿ ۡﻮ ﻋﻨﻪ‬
Have you not seen those who befriend people who incurred the wrath of God? They
belong neither to you nor to them. And they intentionally swear to falsehood. God has
prepared for them a grievous torment. Evil indeed is that which they are doing. They
use their oaths as a shield, and have desisted from the path of God. So a humiliating
punishment awaits them. (14-16)
Their wealth and children shall in no way be able to protect them from God. They
are the inmates of Hell. They shall abide in it forever. On the day when God raises
them all to life, they will swear to Him as they now swear to you and will think that
they have a basis. Be informed that they are absolute liars. Satan has gained
possession of them. Thus he has made them forget God’s remembrance. They are the
faction of Satan; Listen up! The faction of Satan will surely be the loser. (17-19)
Those who oppose God and His Messenger, it is they who shall be humiliated. God
has decreed: “I Myself and My Messengers will surely triumph.” Indeed, God is
Verses: 14-22
Powerful and Mighty. (20-21)

You shall not find any community who believes in God and in the Last Day on
friendly terms with those who oppose God and His Messenger, even though they be
their fathers, their sons, their brothers, or even their family. It is these people in whose
hearts God has stamped faith, and strengthened them with a special blessing of His own.
And He will admit them to gardens watered by running streams, where they shall dwell
forever. God is well pleased with them, and they are well pleased with Him. They are
the faction of God: and listen up! God’s faction will surely triumph. (22)
Explanation
ۡ ۡ ۡ ٰ
18
﴾١٤﴿ ‫ ﻟﻜﺬب و ﻫ ۡﻢ • ۡﻌﻠﻤ ۡﻮن‬8x‫ ﻣﺎ ﻫ ۡﻢ ﻣﻨﻜ ۡﻢ و ﻵﻹ ﻣﻨﻬ ۡﻢ ® و ﻳ ۡﺤﻠﻔ ۡﻮن ﻋ‬j ‫ ﻟﺬ ۡﻳﻦ ﺗﻮﻟ ۡﻮ ﻗ ۡﻮ ًﻣﺎ ﻏﻀﺐ ﷲ*) ﻋﻠ ۡﻴﻬ ۡﻢ‬8_ ‫ﻟ ۡﻢ ﺗﺮ‬
This is an expression of wonder on these hypocrites; on the one hand, they are
friends to those who have incurred the wrath of God, and on the other hand, they
testify on oath that they are with the Muslims. The fact is that they are neither with
those who have incurred God’s wrath nor with the Muslims. They are not with the
Muslims because professing faith in God and His Prophet (sws) in simultaneity with
befriending the enemies of God are two opposites; they can never exist together. They
are also not with those who have incurred God’s wrath because their friendship
revolves around their own interest. If they are faced with trying circumstances, these
hypocrites will never be ready to bear any assault and will only declare their
dissociation like Satan.
ۡ
The words ‫ ﻟﻜﺬب و ﻫ ۡﻢ • ۡﻌﻠﻤ ۡﻮن‬8x‫ و ﻳ ۡﺤﻠﻔ ۡﻮن ﻋ‬state that they fully know that they are with no
one except with their interests; however, by swearing false oaths they want to please
both the Muslims and ٰ these people. ْ
The words ‫ ﻏﻀﺐ ﷲ*) ﻋﻠ ۡﻴﻬ ۡﻢ‬refer to the Jews who are alluded to by the words ‫ﻣﻐﻀ ْﻮب ﻋﻠ ْﻴﻬﻢ‬
in the very first sūrah of the Qur’ān. Though these hypocrites were also friendly with
the Idolaters of Makkah, the details of which will be found in the coming sūrahs,
however, here reference is specifically to their friendship with the Jews. I have
indicated earlier that these hypocrites were primarily reared and guided by the Jews,
and had infiltrated among the Muslims as their agents.
ٰ
19
﴾١٥﴿ ‫ﺎﻧ ۡﻮ • ۡﻌﻤﻠ ۡﻮن‬v ‫ ﻧﻬ ۡﻢ ﺳﺂء ﻣﺎ‬j ‫ﻋﺪ ﷲ*) ﻟﻬ ۡﻢ ﻋﺬ ًﺑﺎ ﺷﺪ ۡﻳ ًﺪ‬
The implication of the verse is that these unfortunate people think that they have
behaved very wisely by satisfying both through their oaths; In actual fact, this is not a
wise policy they have adopted; it is a perilous game that they are playing. As a result
of it, the Almighty has prepared a very grievous punishment for them which they will
18. Have you not seen those who befriend people who incurred the wrath of God? They
belong neither to you nor to them. And they intentionally swear to falsehood.
19. God has prepared for them a grievous torment. Evil indeed is that which they are doing.
face. They will encounter the punishment in this world reserved for the enemies of
God and His Prophet (sws) besides the punishment of the Hereafter.
ۡ ٰ ً ۤ
20
﴾١٦﴿ Vٌ P‫ﺗﺨﺬ ۡو ۡﻳﻤﺎﻧﻬ ۡﻢ ﺟﻨﺔ ﻓﺼﺪ ۡو ﻋ ۡﻦ ﺳﺒ ۡﻴﻞ ﷲ*) ﻓﻠﻬ ۡﻢ ﻋﺬ ٌب ﻣﻬ‬
These hypocrites have made their oaths as their shields. Whenever they are called to
account on any of their mistakes, they make use of their fake oaths to assure others of
their innocence, and in this way they think that they have saved themselves. They
have sought refuge in these oaths in order to save themselves from the demands of
religion. They have retracted from the step they had taken for the cause of God by
declaring faith, and now instead of moving forward, they want to feign religiosity by
swearing oaths; however, till when will they be able to continue with this? At last,
they will have to face a humiliating punishment.
ٌ
The word ‫ ﺻﺪ‬is used both transitively and intransitively. Here it is used in the latter
sense implying that they have desisted from moving towards God.
ٰ ً ٰ ۤ ۡ ۡ
21
﴾١٧﴿ ‫ ﻫ ۡﻢ ﻓ ۡﻴﻬﺎ ﺧﻠﺪ ۡون‬j ‫ﻚ ۡﺻ ٰﺤﺐ ﻟﻨﺎر‬TÊ‫ وﻟ‬j ‫ﻐ¨` ﻋﻨﻬ ۡﻢ ۡﻣﻮ ﻟﻬ ۡﻢ و ﻵﻹ ۡوﻵﻹدﻫ ۡﻢ ﻣﻦ ﷲ*) ﺷ ۡﻴﺌﺎ‬h ‫ﻟ ۡﻦ‬
This verse refers to the yokes which have hampered their advance towards God:
they have been lured away by the love of their wealth and of their wives and children,
and for this reason they are not finding in them the courage to proceed to the path of
religion. They do not know that their wealth and children will not be able to save them
in the slightest of ways from the torment
ٰ of God.
ٰ There is an ellipses of the governing
noun (muḍāf) in the expression: )*‫ ﻣﻦ ﷲ‬ie. )*‫ﻣﻦ ﻋﺬ ب ﷲ‬. The implication is that if they
remain entrapped in the love of their wealth and children in this way, then this thing
will lead them to Hell where they will abide forever.
ٰۡ ۤ ٰ
22
﴾١٨﴿‫ ﻵﻹ ﻧﻬ ۡﻢﻫﻢ ﻟﻜﺬﺑ ۡﻮن‬j ‫ ~ ۡ` ٍء‬8ٰx‫ﻳ ۡﻮمﻳ ۡﺒﻌﺜﻬﻢ ﷲ*)ﺟﻤ ۡﻴ ًﻌﺎ ﻓﻴ ۡﺤﻠﻔ ۡﻮن ﻟ "ﻪﻛﻤﺎﻳ ۡﺤﻠﻔ ۡﻮنﻟﻜ ۡﻢ وﻳ ۡﺤﺴﺒ ۡﻮن ﻧﻬ ۡﻢ ﻋ‬
If these people keep running from the demands of their faith while being lured away
by the love of wealth and children, then they should remember the day when God will
raise them and their children, and on that day too they will have no refuge but their
false oaths on which they depend today. On that day, they will swear oaths to exonerate
themselves from blame the way they are today swearing oaths before the Muslims. It is
mentioned in verse 23 of Sūrah al-An‘ām that when the Idolaters will see their
20. They use their oaths as a shield, and have desisted from the path of God. So a humiliating
punishment awaits them.
21. Their wealth and children shall in no way be able to protect them from God. They are the
inmates of Hell. They shall abide in it forever.
22. On the day when God raises them all to life, they will swear to Him as they now swear to
you and will think that they have a basis. Be informed that they are absolute liars.
Verses: 14-22
ۡ ۡ ٰ
imminent punishment, they will swear to their innocence: (٢٣:٦) VP•D§‫ﻗﺎﻟﻮۡ و ﷲ*) رﺑﻨﺎ ﻣﺎ ﻛﻨﺎ ﻣ‬
(By God! Our Lord, we were never among those who worshipped other gods. (6:23)
The implication of the words ‫ ~`ۡ ٍء‬8ٰx‫ و ﻳ ۡﺤﺴﺒﻮۡن ﻧﻬ ۡﻢ ﻋ‬is that by swearing false oaths they
will think that they have furnished a very strong argument in favour of their innocence,
and will think that just as in this world they had deceived many people through their
false oaths, this deception of theirs will also work in the Hereafter; however, their
deception will be of no avail to them. On that day, the Almighty will seal the tongues
of the criminals, and their hands and feet and other limbs will themselves bear witness
to their crimes after
ٰ ۡ whichۤ no possibility of offering any excuse by anyone will remain.
The words ‫ ﻵﻹ ﻧﻬ ۡﻢ ﻫﻢ ﻟﻜﺬﺑ ۡﻮن‬say that everyone should listen that if anyone has regarded
them to be veritable, he should dispel this thought. They are the real liars, and have
deceived others in this world because of their lies and in the Hereafter too will be
audacious enough to try to deceive God.
23
ٰۡ ۡ ‫ﻚ‬TÊ‫ وﻟ‬j )*‫ ٰﷲ‬Dۡ—‫ۡﺳﺘ ۡﺤﻮذ ﻋﻠ ۡﻴﻬﻢ ﻟﺸ ۡﻴ ٰﻄﻦ ﻓﺎﻧ ۡ ٰﺴﻬ ۡﻢذ‬
ۡ ‫ ﻵﻹ ۤ ن‬j ‫ب ﻟﺸ ۡﻴ ٰﻄﻦ‬¤þ
﴾١٩﴿‫ ۡون‬DÞ‫ب ﻟﺸ ۡﻴ ٰﻄﻦﻫﻢ ﻟﺨ‬¤þ
The expression ‫ ۡﺳﺘ ۡﺤﻮذ ﻋﻠ ۡﻴﻬﻢ‬means ‫ﺗﺴﻠﻂ ﻋﻠ ْﻴﻬ ْﻢ‬. Satan has taken complete hold of them.
People who are seized by Satan become indifferent to God because of him, and those
who forget God become members of the faction of Satan. Here one should remember
that as far as implanting evil suggestions is concerned, Satan tries to attack every
person through them; however, only those who open their hearts to them, and regard
Satan to be their guide and counsel are led away by these suggestions. The hearts of
those who become his disciples in this way become devoid of God’s remembrance, and
they entrust their reins to Satan while disregarding the Hereafter. All such people
become members of Satan’s faction and Satan becomes their leader; he makes them
wander wherever he wants them to. The real protection of a person is God’s
remembrance. After being deprived of it, he is lured away by Satan and then he does
not find a way to escape from his clutches.
ٰۡ ٰ ۡ ‫ ﻵﻹ ۤ ن‬signify that though every person has been given a
The words ‫ ۡون‬DÞ‫ب ﻟﺸ ۡﻴﻄﻦ ﻫﻢ ﻟﺨ‬¤þ
period of respite in this world as per the law of the Almighty and as a result even the
faction of Satan has this time to spread whatever mischief it can, yet everyone must
know that ultimately the faction of Satan is destined to doom.
ۡ ۤ ٰ
24
﴾٢٠﴿ VP‫ ﻵۡﻹذﻟ‬89 ‫ﻚ‬TÊ‫ن ﻟﺬ ۡﻳﻦ ﻳﺤﺂد ۡون ﷲ*) و رﺳ ۡﻮﻟ "ﻪ وﻟ‬
The real work of Satan’s faction is to oppose God and His Prophet (sws) and to
show rivalry to them. The verse says that the more respite they are given, the more
23. Satan has gained possession of them. Thus he has made them forget God’s remembrance.
They are the faction of Satan; Listen up! The faction of Satan will surely be the loser.
24. Those who oppose God and His Messenger, it is they who shall be humiliated.
they show antagonism against God and His Prophet (sws); however, they will end up
among those who had been humiliated earlier on by showing this attitude.
ٌ ٰ ۡ ٰ
﴾٢١﴿ ‫ﻳۡ ٌﺰ‬¤› ‫ ن ﷲ*) ﻗﻮي‬j 8ۡ x‫ ﻧﺎ و رﺳ‬Vm‫ﻛﺘﺐ ﷲ*) ﻵﻹﻏﻠ‬
25
The Almighty has declared his established practice in this verse which He has
ordained from the very beginning: in the struggle between God and the Prophet (sws)
and between the faction of Satan, God and His Prophets shall always prevail. The
faction of Satan will be humiliated. I have explained this established practice of God
at a number of places in this exegesis that every messenger (rasūl) (as opposed to nabī
(prophet)) sent by God to his people is a symbol of divine justice. He necessarily
decides their fate in this world. If collectively these people denied their messenger, the
Almighty destroyed them through some natural calamity after sifting out the
messenger and those who professed faith in him. In case the believers were in
substantial numbers, then after conclusive communication of the truth to the people,
the believers were asked to wage war against them and shatter their power so that the
world is cleansed of their mischief. It is evident from the history of messengers
presented by the Qur’ān that most messengers encountered the first of the above-
mentioned situation: after migration of the messenger and companions, a torment
befell the people. It was only in the case of Muḥammad (sws) that the second situation
arose: after migration he was directed to wage jihād, and his companions were
humbled by the swords
ٌ ٰ of his companions until they were totally routed.
ٌ
The words ‫ ۡﻳﺰ‬¤› ‫ ن ﷲ*) ﻗﻮي‬substantiate the premise why God and His messengers
should necessarily prevail. God is not a weak being: He is Powerful and Mighty.
When He sends His messenger to His people, then that messenger is His envoy who
comes to people to inform them of the directives of their real king. If people rise to
obey the directives of their real master, they are granted sovereignty by Him in the
land and are blessed with His favours. On the other hand, if they take to opposing
God, they are regarded as rebels, and once the truth is conclusively communicated to
them, the Almighty cleanses the earth of them.
ۡ ۤ ٰ ٰ ۡ ٰ
‫ﺎﻧ ۡﻮ ٰ ﺑﺂءﻫ ۡﻢ ۡو ۡﺑﻨﺂءﻫ ۡﻢ ۡو ﺧﻮ ﻧﻬ ۡﻢ ۡو‬v ‫ ﻳﻮآد ۡون ﻣ ۡﻦ ﺣﺂد ﷲ*) و رﺳﻮۡﻟ "ﻪ و ﻟ ۡﻮ‬D¥‫ﻵﻹ ﺗﺠﺪ ﻗ ۡﻮ ًﻣﺎ ﻳ ۡﺆﻣﻨﻮۡن ﺑﺎﷲ*) و ﻟﻴﻮۡم ﻵۡﻹ‬
ٰ ۡ ٰ ۡ ۡ
j‫ و ﻳ ۡﺪﺧﻠﻬ ۡﻢ ﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ‬j‫ ﻗﻠ ۡﻮﺑﻬﻢ ﻵۡﻹﻳۡﻤﺎن و ﻳﺪﻫ ۡﻢ ﺑﺮ ۡو ٍح ﻣﻨﻪ‬8ۡ 9 ‫ﻚ ﻛﺘﺐ‬TÊ‫ وﻟ‬j ‫ﺗﻬ ۡﻢ‬OP‫ﻋﺸ‬
ۡ ۡ ٰ ۡ ۤ ٰ ۡ ۡ ۡ ٰ
26
﴾٢٢﴿ ‫ب ﷲ*) ﻫﻢ ﻟﻤﻔﻠﺤ ۡﻮن‬¤þ ‫ ﻵﻹ ن‬j )*‫ب ﷲ‬¤þ ‫ﻚ‬TÊ‫ وﻟ‬j ‫` ﷲ*) ﻋﻨﻬ ۡﻢ و رﺿ ۡﻮ ﻋﻨﻪ‬É‫ر‬
25. God has decreed: “I Myself and My messengers will surely triumph.” Indeed, God is
Powerful and Mighty.
26. You shall not find any community who believes in God and in the Last Day on friendly
terms with those who oppose God and His Messenger, even though they be their fathers, their
sons, their brothers, or even their family. It is these people in whose hearts God has stamped
Verses: 14-22
Here at the end, a very clear standard is put forth before the hypocrites so that no
confusion remains between the faction of God and the faction of Satan, and whoever
they choose, they can do so by conscious consideration. The implication is that they
can only adopt one of the two. It is not possible that they side with both at the same
time. The verse says that it is impossible that a people believe in God and in the
Hereafter and then befriend people who oppose God and His messenger. If a group
befriends such people and also claims faith, then it is not true to this claim at all. The
reason is that both these are opposites and cannot co-exist. A person only has one
heart not two and he cannot harbour two opposing and contradictory things in one
heart.
ۡ ۡ ۤ
The words ‫ﺗﻬ ۡﻢ‬OP‫ﺎﻧ ۡﻮ ٰ ﺑﺂءﻫ ۡﻢ ۡو ۡﺑﻨﺂءﻫ ۡﻢ ۡو ﺧﻮ ﻧﻬ ۡﻢ ۡو ﻋﺸ‬v ۡ‫ و ﻟﻮ‬signify that let alone other relations,
even the father, the son, the brother and other close of relatives of the family to whom a
person has a natural affiliation also do not have the status that they can have a place in
his heart if they oppose his faith.
ۡ ۡ
The words ‫ ﻗﻠ ۡﻮﺑﻬﻢ ﻵﻹ ۡﻳﻤﺎن و ﻳﺪﻫ ۡﻢ ﺑﺮ ۡو ٍح ﻣﻨﻪ‬8ۡ 9 ‫ﻚ ﻛﺘﺐ‬TÊ‫ وﻟ‬say that people who are ready to
evaluate themselves or who let others evaluate them as per this standard are in fact the
very people in whose hearts the Almighty has etched faith and has helped them with a
special spiritual blessing of His. As far as people who claim to be adherents to faith,
and also have ties with the enemies of God and His messenger are concerned, they are
Muslims in name only; their hearts are not conversant with the faith.
ۡ
The words ‫ و ﻳﺪﻫ ۡﻢ ﺑﺮ ۡو ٍح ﻣﻨﻪ‬refer to the fact that a person’s relationship with his father,
son, brother, family and tribe is deeply rooted in his heart. It is not easy at all to sever
it. However, when people whose hearts are alive with the sanctity and honour of faith
are faced with such a delicate trial, the Almighty helps them with His special spiritual
blessings, and they come out of this test with flying colours. To quote Ḥāfiẓ Shirāẓi:27
! "
'' +
/0#$ %&()* ,- .
(If the blessings of the Holy Spirit are at hand, then a person can do what Jesus was
able to.)
It was as a result of this spiritual blessing that in the battle of Uḥud, Abū ‘Ubaydah
faith, and strengthened them with a special blessing of His own. And He will admit them to
gardens watered by running streams, where they shall dwell forever. God is well pleased with
them, and they are well pleased with Him. They are the faction of God: and listen up! God’s
faction will surely triumph.
27. Shams al-Din Muḥammad Ḥāfiẓ, Diwān, 2nd ed. (Tehran: Peyke Farhang, 1386 AH),
142.
ibn al-Jarrāḥ (rta) raised his sword against his father ‘Abdullāh al-Jarrāḥ, Abū Bakr
(rta) challenged his son in the battle of Badr, Muṣ‘ab ibn ‘Umayr killed his brother
‘Ubayd ibn ‘Umayr, ‘Umar (rta) killed his maternal uncle ‘Āṣ ibn Hishām, and ‘Alī
(rta), Ḥamzah (rta) and Abū ‘Ubaydah (rta) sent ‘Utbah, Shaybah and Walīd ibn
‘Utbah respectively to the gallows.
ٰ ۡ ۡ ٰ
ٍ ‫ و ﻳ ۡﺪﺧﻠﻬ ۡﻢ ﺟﻨ‬signify that these people were
The words ‫ﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵﻹﻧ ٰﻬﺮ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ‬
blessed by God with strong faith and spiritual gains and made them persevere in the
path of truth and after their death will be admitted by Him to Paradise where they will
abide forever. ٰ
ۡ ۡ
The words ‫` ﷲ*) ﻋﻨﻬ ۡﻢ و رﺿ ۡﻮ ﻋﻨﻪ‬É‫ ر‬depict the greatest reward they will reap. The
Almighty will be pleased with them because they duly fulfilled the obligations of the
faith they laid claim to and passed in each trial they were put through and they
displayed the very character in all the trials that the Almighty required of them. For
this reason, the Almighty will congratulate them on the fact that He is happy with
them. They did what He wanted them to do. They will now get from God whatever
they desire.
The fact that they were pleased with God means that the promises on which they
lived and died in this world will be fulfilled in a far better manner than what they
expected or imagined, and as a result they will be very happy because all their desires
will be fulfilled. ٰ ۡ
ۡ ۡ ۤ ٰ ۡ
The words ‫ب ﷲ*) ﻫﻢ ﻟﻤﻔﻠﺤﻮۡن‬¤þ ‫ ﻵﻹ ن‬j )*‫ب ﷲ‬¤þ ‫ﻚ‬TÊ‫ وﻟ‬state that it is these people who will be
worthy of being counted among the faction of God, and it is they only who will
succeed. The characteristics of the faction of Satan have been delineated earlier.ٰ Now
ْ
with the mention of the faction of God, this sūrah comes to it end. ‫ ذ ﻟﻚ‬8x‫ﻓﻠﺤ ْﻤﺪ ﷲ*) ﻋ‬
ْ ً ْ
(gratitude be to God for this) and ‫ﻟﻠﻬﻢ رﻧﺎ ﻟﺤﻖ ﺣﻘﺎ و ْرزﻗﻨﺎ ﺗﺒﺎﻋﻪ و رﻧﺎ ﻟﺒﺎﻃﻞ ﺑﺎﻃﻶﻹ و ْرزﻗﻨﺎ ْﺟﺘﻨﺎﺑﻪ‬
(God! Show us the truth the way it is and make us follow it and show us falsehood the
way it is and make us abstain from it.)
Raḥmānābād,
10th January, 1978 AD
29th Muḥarram al-Ḥarām, 1398 AH
Verses: 14-22
Sūrah al- Ḥashr (59)
Sūrah al-Ḥashr

In Sūrah al-Mujādalah, the previous sūrah, it is mentioned that those who are
opposing God and His Prophet (sws) are destined to be humiliated and that dominance
is destined for God and His messengers. This sūrah brings to light the veracity of this
claim through certain incidents, which took place in those times and informs the
hypocrites to seek a lesson from these incidents if they have eyes. The Almighty
intilled fear in the hearts of the enemies who were regarded invincible by them; they
were so terror-struck that they ruined their homes by their own hands and were
compelled to lead a life in exile and none of their supporters could come to their help.
The whole sūrah addresses the hypocrites. At the very end, they are also told that in
order to dispel their doubts and to melt their hearts, the Almighty has revealed
everything that was essential for this purpose. If this Qur’ān had been revealed on a
mountain, it would have been crushed to pieces because of the fear of God. If it is not
affecting their hearts, then this only means that their hearts are harder than stone, and
they deserve to be treated by the Almighty in the manner He deals with such stone-
hearted people.

Verses (1-4): A reference is made to the exile of the Jewish tribe of Banū Naḍīr.
They had been ordered to vacate their territory because they had broken their covenant
and had plotted to kill the Prophet (sws). At first, they agreed to this punishment, but
later, when some of their allies offered assistance to them, they changed their minds.
Ultimately, the Prophet (sws) had to launch an attack on them in the 4th year of
hijrah, after which they were forced to go to the land of Khaybar. They were given
permission to take as much as they could upon their camels. Consequently, they took
away what they could and whatever remained came into the possession of the
Muslims. By citing their example, the hypocrites have been admonished to seek a
lesson from this event. It is pointed out to them that they had wrongly thought that the
Banū Naḍīr could not be banished from their land, whereas, as time proved, they had
to leave their land, and, that too, in a manner in which they had to ravage the houses
they had built by their own hands. The foes of the Prophet (sws) always meet this fate;
if they will seek the support of these Jews, they too shall meet a similar fate.
Verses (5-10): In a parenthetical sentence, certain objections raised by the Jews and
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Ḥashr 238
the hypocrites have been answered. These objections pertained to the ruining of the
orchards of Banū Naḍīr by the Muslims and to the distribution of the fay. The attitude
of contentment shown on this distribution by the Anṣār and the Muhājirūn, in sharp
contrast with that of the hypocrites, is praised.
Verses (11-17): An indication is made of another mischievous deed of the hypocrites.
After the exile of the Banū Naḍīr, they had started inducing the tribe of Banū
Qurayẓah to break their covenant as well. They told them that they would also fight
by their side if they were attacked and if they were exiled, they would also accompany
them. It is pointed out to them that they are saying something which they can never
do; neither will they offer their support, nor will they accompany them. They are only
doing what Satan does: after a person commits a sin on his incitement, he withdraws
by proclaiming his acquittal. The Banū Qurayẓah are warned that if they also break
the covenant due to the backing of the hypocrites, their fate will be no different from
that of the Banū Naḍīr.
Verses (18-24): In this concluding section of the sūrah, the believers in general and
the hypocrites in particular, are warned to always keep in mind the Day of Judgement.
They should not become like those who had forgotten the Almighty and as a result,
forgot their purpose of existence and the fate they would meet. There would be a great
difference between those who would dwell in Paradise and those who would abide in
Hell; this difference should not be ignored by belittling it; only the dwellers of
Paradise will attain real success. It should be kept in mind that truth has been revealed
to them in its ultimate form, after which no excuse, but stubbornness on their part,
could deny it. Had the Qur’ān been revealed on a mountain, it would have been
shattered to pieces due to the dread and awe of God. If their hearts are not being
influenced by its message, then it is not the fault of the Qur’ān; rather, it is due to their
own hardheartedness which is alienating them from this Divine Call.
In the end, a reference is made to certain attributes of the Almighty, to inculcate the
qualities of submission and trust in the believers who have a strong faith, and to
cultivate the qualities of determination and confidence in those among them who have
a weak faith, while in the hypocrites they are meant to create a fear of the Almighty.
The sūrah finally ends on the note it began.

ٰ
ۡ ۡ ۤ ۡ ۡ ٰ
‫ج ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻣ ۡﻦ ۡﻫﻞ ﻟﻜ ٰﺘﺐ ﻣ ۡﻦ‬D¥ ‫﴾ ﻫﻮ ﻟﺬ ۡي‬١﴿ ‫ و ﻫﻮ ﻟﻌﺰﻳۡﺰ ﻟﺤﻜ ۡﻴﻢ‬l ‫ ﻵۡﻹ ۡرض‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣﺎ‬89 ‫ﺳﺒﺢ ﷲ*) ﻣﺎ‬
ٰ ٰ ٰ ۤ ۡ ۡ ۡ ۡ
‫ﻌﺘﻬ ۡﻢ ﺣﺼ ۡﻮﻧﻬ ۡﻢ ﻣﻦ ﷲ*) ﻓﺎﺗˆﻬﻢ ﷲ*) ﻣ ۡﻦ ﺣ ۡﻴﺚ ﻟ ۡﻢ‬o‫ﺟ ۡﻮ و ﻇﻨ ۡﻮ ﻧﻬ ۡﻢ ﻣﺎ‬Dá‫ ﻣﺎ ﻇﻨﻨﺘ ۡﻢ ۡن ﻳ‬ÄD§‫دﻳﺎرﻫ ۡﻢ ﻵﻹول ﻟﺤ‬
ۡ ‫ ﻓ‬VۡP‫ﺑ ۡﻮن ﺑﻴﻮۡﺗﻬ ۡﻢ ﺑﺎ ۡﻳﺪ ۡﻳﻬ ۡﻢ و ﻳۡﺪي ﻟۡﻤ ۡﺆﻣﻨ‬Dáۡ ‫ ﻗﻠ ۡﻮﺑﻬﻢ ﻟﺮ ۡﻋﺐ ﻳ‬8ۡ 9 ‫ﻳ ۡﺤﺘﺴﺒ ۡﻮ و ﻗﺬف‬
‫﴾ و ﻟ ۡﻮ‬٢﴿ ‫ ﻵۡﻹ ۡﺑﺼﺎر‬8_‫ ۡو ¼ﻳﺎو‬Om‫ﺎﻋﺘ‬
ٰ ٰ ٰ ۡ ۡ ٰ ۤ
‫ و‬l ‫﴾ ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ﺷﺂﻗﻮ ﷲ*) و رﺳ ۡﻮﻟ "ﻪ‬٣﴿ ‫ة ﻋﺬ ب ﻟﻨﺎر‬D¥‫ ﻵۡﻹ‬89 ‫ و ﻟﻬ ۡﻢ‬j ‫ ﻟﺪﻧﻴﺎ‬89 ‫ﻵﻹ ۡن ﻛﺘﺐ ﷲ*) ﻋﻠ ۡﻴﻬﻢ ﻟﺠﻶﻼء ﻟﻌﺬﺑﻬ ۡﻢ‬
ۡ ٰ ٰ
﴾٤﴿ ‫ﻣ ۡﻦ ﻳﺸﺂق ﷲ*) ﻓﺎن ﷲ*) ﺷﺪ ۡﻳﺪ ﻟﻌﻘﺎب‬
In the name of God, the Most Gracious, the Ever-Merciful.
All that is in the heavens and the earth gives glory to God only, and He alone is
Mighty, and Wise. It was He that drove the disbelievers among the People of the Book
out of their dwellings as their first fate. You never thought that they would go; and,
for their part, they vainly contended that their strongholds would protect them from
the grasp of God. But God’s scourge fell upon them from where they did not even
expect it. And He struck terror into their hearts. They were destroying their dwellings
by their own hands and also by the hands of the Muslims. So, learn from their
example, O’ you who have eyes. (1-2)
And, had God not destined exile for them, He would have surely punished them in
this world and in the Hereafter for them is the torment of Hell. This is because of their
crime of pitting themselves against God and His messenger. Those who set
themselves against God, then God is stern in retribution. (3-4)
Explanation
ۡ ۡ ٰ
1
﴾١﴿ ‫ و ﻫﻮ ﻟﻌﺰﻳۡﺰ ﻟﺤﻜ ۡﻴﻢ‬l ‫ ﻵۡﻹ ۡرض‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣﺎ‬89 ‫ﺳﺒﺢ ﷲ*) ﻣﺎ‬
This verse also occurs at the beginning of Sūrah al-Ḥadīd, I have already explained
its implication in the exegesis of that sūrah. Here, what needs to be specially give
attention to is that with slight variation, it occurs both at the beginning and at the end
of this sūrah. It follows from this that the facts stated in this sūrah substantiate the
implications of this verse. In other words, this sūrah also substantiates its claim stated
in the previous sūrah, and also provides the testimony of the attributes of God which
is mentioned in this first verse.
This verse reminds us of the fact that every object of this universe glorifies the
Almighty and, by submitting to and serving Him, bears witness that the Creator is
devoid of any blemish or weakness. He is beyond being associated partners with and
has power on all things; no one can stop Him from doing what He wants; every act of
His is based on wisdom. Therefore, the correct attitude for people is to resign
themselves to Him and trust Him only; they should obey His directives only, fear Him
only and all their hopes should be pinned on Him alone. Only He can control the
affairs of this world; without His permission nothing can even move from its place.
A full grasp of the above mentioned facts engenders true faith in a person which is
1. All that is in the heavens and the earth gives glory to God only, and He alone is Mighty,
and Wise.
the fountainhead of all resolve and power. And if the facts are not properly
appreciated, then hypocrisy, disbelief and polytheism are provided a path to enter the
hearts, as a result of which, great anarchy results in every sphere of one’s concepts
and practices.
ۤ ۡ ۡ ۡ ۡ ۡ ۡ ۤ
‫ﻌﺘﻬ ۡﻢ‬o‫ﺟ ۡﻮ و ﻇﻨ ۡﻮ ﻧﻬ ۡﻢ ﻣﺎ‬Dá‫ ﻣﺎ ﻇﻨﻨﺘ ۡﻢ ۡن ﻳ‬ÄD§‫ج ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻣ ۡﻦ ۡﻫﻞ ﻟﻜ ٰﺘﺐ ﻣ ۡﻦ دﻳﺎرﻫ ۡﻢ ﻵﻹول ﻟﺤ‬D¥ ‫ﻫﻮ ﻟﺬ ۡي‬
ۡ ٰ ٰ ٰ
‫ﺑ ۡﻮن ﺑﻴ ۡﻮﺗﻬ ۡﻢ ﺑﺎ ۡﻳﺪ ۡﻳﻬ ۡﻢ و ۡﻳﺪي‬Dá‫ ﻗﻠ ۡﻮﺑﻬﻢ ﻟﺮ ۡﻋﺐ ﻳ‬8ۡ 9 ‫ﺣﺼ ۡﻮﻧﻬ ۡﻢ ﻣﻦ ﷲ*) ﻓﺎﺗˆﻬﻢ ﷲ*) ﻣ ۡﻦ ﺣ ۡﻴﺚ ﻟ ۡﻢ ﻳ ۡﺤﺘﺴﺒ ۡﻮ و ﻗﺬف‬
2 ۡ ‫ ﻓ‬VۡP‫ﻟۡﻤ ۡﺆﻣﻨ‬
﴾٢﴿ ‫ ﻵۡﻹ ۡﺑﺼﺎر‬8_‫ ۡو ¼ﻳﺎو‬Om‫ﺎﻋﺘ‬
ٰ ۡ ۡ
In the opinion of the exegetes, the words ‫ ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻣ ۡﻦ ﻫﻞ ﻟﻜﺘﺐ‬refer to the Jews of the
Banū Naḍīr, who lived nearby Madīnah. In a nutshell, as per the details recorded by
al-Bukhārī, although they had made a peace-treaty with the Prophet (sws), five
months after the battle of Badr, they started to connive with the enemies of Islam. This
was against the terms of the treaty, and they were also guilty of unsuccessfully
plotting to murder the Prophet (sws). Because of these crimes, the Prophet (sws) asked
them to leave Madīnah. Initially they agreed, but later ‘Abdullāh ibn Ubayy, the
famous hypocrite, incited them to refuse to go out because two thousand of his men as
well as the Quraysh and the Banū Ghaṭfān were also with them. They were thus lured
into this refusal by him. At last, the Prophet laid siege against them. At that time,
neither did the Banū Qurayẓah come to their rescue nor did the Quraysh and the Banū
Ghaṭfān. They were then compelled to obey the directive of the Prophet (sws).
However, they were graciously permitted by him to take along them as much as they
could on their camels. Consequently, they went to Khaybar and to Adhzra‘āt with
whatever they could take of their belongings. The belongings and assets they left
behind were taken into possession by the Prophet (sws).
ۡ ۡ
The words D§‫ ﻵﻹول ﻟﺤ‬imply that this exile of theirs was the first ḥashr they will be
facing. Concealed in it is the warning that after this, they will have to face a similar
ḥashr; thus, in the times of ‘Umar (rta) they were exiled from these places as well, and
the greatest of all
ٰ ٰ awaits them too.
ٰ hashrs ۤ ۡ ۡ
The words )*‫ﻌﺘﻬ ۡﻢ ﺣﺼ ۡﻮﻧﻬ ۡﻢ ﻣﻦ ﷲ*) ﻓﺎﺗˆﻬﻢ ﷲ‬o‫ﺟ ۡﻮ و ﻇﻨ ۡﻮ ﻧﻬ ۡﻢ ﻣﺎ‬Dá‫ ﻣﺎ ﻇﻨﻨﺘ ۡﻢ ۡن ﻳ‬address the same
hypocrites who have been mentioned in the previous sūrahs. They are told that they
had great trust in the power and strength of the Banū Naḍīr, as well as in the backing
and support of their allies. They thought that no one would be able to move them from
2. It was He that drove the disbelievers among the People of the Book out of their dwellings
for their first fate. You never thought that they would go; and they, for their part, vainly
contended that their strongholds would protect them from the grasp of God. But God’s scourge
fell upon them, from where they did not even expect it. And He struck terror into their hearts.
They were destroying their dwellings by their own hands and also by the hands of the Muslims
as well. Learn from their example, O’ you who have eyes.
here, and they themselves were also very proud of their fortifications that no one
could dare encounter them face to face; however, they should see how their pride hath
a fall. ٰ
In the expression )*‫ ﻣﻦ ﷲ‬the ٰ governing ٰ noun (muḍāf) ٰ isْ suppressed and the actual
expression is to the effect )*‫ ﻣﻦ ﺑﺄس ﷲ‬or )*‫ ﻣﻦ ﻋﺬ ب ﷲ‬or )*‫ﻣﻦ ﺑﻄﺶ ﷲ‬. The implication is that
the fortifications and edifices built by them led them to vainly believe that not only
had they become immune from human onslaughts, but also from the grasp of God.
This is the true portrayal of the mentality of the conceited. Those who attain power
and majesty in this world think that no one can enter their forts. So much so, if a
servant of God warns them of God’s clutches, they are unable to understand how God
can enter their strongholds to seize ٰ ٰ them.
The words ‫ ﻓﺎﺗˆﻬﻢ ﷲ*) ﻣ ۡﻦ ﺣ ۡﻴﺚ ﻟ ۡﻢ ﻳ ۡﺤﺘﺴﺒ ۡﻮ‬say that these people in their estimation did not
leave any way for anyone to enter their forts; however, God came upon them from
where they could not even imagine.
The words ‫ ﻗﻠ ۡﻮﺑﻬﻢ ﻟﺮ ۡﻋﺐ‬8ۡ 9 ‫ و ﻗﺬف‬portray the place from where God attacked them. They
thought that by building walls of stones and rocks around themselves they would
evade God’s grasp; however, God did not even require dismantling these sturdy
structures to seize them. He attacked them directly by striking terror in their hearts.
The result was that in spite of their forts and strongholds, they were so terror-struck
that they rampaged the houses they constructed with their own hands. It needs to be
appreciated that real power does not reside in weapons or in the walls of forts; it
resides in the hearts and is engendered by faith in God. If a person is equipped with
this power, he can fight without any weapon, and if a person is devoid of it, then the
greatest quantity of atomic weapons is of no use to him, and there is a strong chance
that these weapons, instead of becoming a means of enemy destruction, become a
means of their own destruction.
ۡ ۡ ۡ ۡ
The words VP‫ﺑ ۡﻮن ﺑﻴ ۡﻮﺗﻬ ۡﻢ ﺑﺎ ۡﻳﺪ ۡﻳﻬ ۡﻢ و ۡﻳﺪي ﻟﻤﺆﻣﻨ‬Dá‫ ﻳ‬depict how terror-struck the Banū Naḍīr
were: they were destroying the houses they had constructed with their own hands with
ۡ
great zeal and desire. The word ‫ﺑ ۡﻮن‬Dá‫ ﻳ‬portrays the situation as if it was occurring before
the addresses of the sūrah. It has been mentioned above that they had been given the
permission to take along on their camels whatever they could manage. Taking
advantage of this permission, they tried to pullout the logs, joints, doors and windows to
take with them. Besides greed, they were also driven into this because of their enmity
with the Muslims: for this reason, they would have tried to render useless whatever they
left behind, so that Muslims were not able to use them in any way.
They must have been assisted by the Muslims in this rampage-operation launched by
them in order that they be driven out as soon as possible. This is evident from the
ۡ ۡ ۡ
words VP‫و ﻳۡﺪي ﻟﻤﺆﻣﻨ‬. Moreover, it is evident from some succeeding verses that Muslims
struck down some of their trees for war needs.
ۡ
The words ‫ ﻵﻹ ۡﺑﺼﺎر‬8_‫ ۡو ¼ﻳﺎو‬Om‫ﺎﻋﺘ‬ۡ ‫ ﻓ‬urge all people who can seek a lesson to learn a lesson
from this incident and realize the truth of the words of the Qur’ān; how the enemies of
God and His Prophet (sws) faced humiliation;how clearly God’s faction prevailed
over Satan’s faction. If, even after this, some people are desirous of befriending the
enemies of God, they should see what fate such an attitude would meet.
ٰ ۡ ۡ ٰ ۤ
3
﴾٣﴿ ‫ة ﻋﺬ ب ﻟﻨﺎر‬D¥‫ ﻵۡﻹ‬89 ‫ و ﻟﻬ ۡﻢ‬j ‫ ﻟﺪﻧﻴﺎ‬89 ‫و ﻟ ۡﻮ ﻵﻹ ۡن ﻛﺘﺐ ﷲ*) ﻋﻠ ۡﻴﻬﻢ ﻟﺠﻶﻼء ﻟﻌﺬﺑﻬ ۡﻢ‬
The implication of the above verse is that the punishment of exile meted out to the
Banū Naḍīr was in fact a show of lenience to them. God’s wisdom entailed that no
further punishment should be given to them so that if they have the ability to seek a
lesson from this incident, they are provided with such an opportunity. Had it not been
for this, the Almighty would have sent a decisive punishment on them in this world
the way He did in the case of the ‘Ād, the Thamūd and the Pharaoh etc, which totally
ravaged and destroyed them.
ٰۡ
The words ‫ة ﻋﺬ ب ﻟﻨﺎر‬D¥‫ ﻵﻹ‬89 ‫ و ﻟﻬ ۡﻢ‬imply that if this lenience could not induce them to
mend their ways, then their punishment will not be confined to exile only; in the
Hereafter, they will have to face the torment of Hell, which will more than balance the
lenience shown.
ۡ ٰ ٰ ٰ ٰ
4
﴾٤﴿ ‫ و ﻣ ۡﻦ ﻳﺸﺂق ﷲ*) ﻓﺎن ﷲ*) ﺷﺪﻳۡﺪ ﻟﻌﻘﺎب‬l ‫ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ﺷﺂﻗﻮ ﷲ*) و رﺳ ۡﻮﻟ "ﻪ‬
It is the practice of God that those who rise against Him and His prophets face
severe punishment.
An important
ٰ point to note in this verse is that the word ‫ و رﺳ ۡﻮﻟ "ﻪ‬has been suppressed
ۡ
after )*‫و ﻣﻦ ﻳﺸﺂق ﷲ‬, which indicates that showing enmity to the Prophet (sws) is
tantamount to showing enmity to God, and he, who rises against God, may well
contemplate the consequences.
In this section, which forms a parenthetical sentence and is a digression from the
main topic, certain objections regarding the Banū Naḍīr incident raised by the Jews
and the hypocrites are answered.
One of the objections raised by the Jews was that Muslims had chopped off many
trees which had borne fruit. Though these trees had been cut for war purposes, the
Jews tried to portray the incident as spreading anarchy in the land, even though
3. And had God not destined exile for them, He would have surely punished them in this
world and in the Hereafter for them is the torment of Hell.
4. This is because of their crime of pitting themselves against God and His messenger.
Those who set themselves against God, then God is stern in retribution.
Muslims acclaim to be reformers. The purpose behind this objection was to cast
doubts on the message of Islam in the eyes of people: that the Prophet (sws)’s call was
not that of religion; it is a mere tussle to attain political authority; the name of religion
is being taken in this campaign, God forbid, only to deceive people. An answer to a
similar objection raised by the People of the Book is mentioned in Sūrah al-Ḥadīd
earlier.
The second question was raised by the hypocrites regarding the left-behind assets
and wealth of Banū Naḍīr: they demanded that like the four-fifth share reserved for
the soldiers from the spoils of war, these assets and wealth left behind should also be
distributed in this same ratio to the army. However, the Qur’ān regarded this wealth to
be fay and not spoils of war, and directed that all of it be consigned to the public
treasury for the poor and indigent, and especially for the help of those Muhājirūn who
were driven out from their homes and deprived of their assets and property merely
because of their religion. In this regard, the Anṣār and the early Muhājirūn are praised
for their sacrifice and contentment: they are very generous for their immigrant
brothers, and give preference to their needs over their own. Only this attitude is
befitting for the believers.
ٰ ۤ ۡ ٰۡ ۡ ٰ ۡ ً ۡ
‫ رﺳ ۡﻮ ٖﻟﻪ‬8ٰx‫﴾ و ﻣﺎ ﻓﺂء ﷲ*) ﻋ‬٥﴿ VP‫ي ﻟﻔﺴﻘ‬¤á‫ ﺻ ۡﻮﻟﻬﺎ ﻓﺒﺎذن ﷲ*) و ﻟﻴ‬8¼x‫ﻤﺔ ﻋ‬£‫ﻣﺎ ﻗﻄ ۡﻌﺘ ۡﻢ ﻣ ۡﻦ ﻟ ۡﻴﻨ ٍﺔ ۡو ﺗﺮ•ﺘﻤ ۡﻮﻫﺎ ﻗﺂ‬
ۤ ٰ ٰ ۡ ‫ﻣ ۡﻨﻬ ۡﻢ ﻓﻤﺎ ۤ ۡوﺟ ۡﻔﺘ ۡﻢ ﻋﻠ ۡﻴﻪ ﻣ ۡﻦ ﺧ‬
‫﴾ ﻣﺎ‬٦﴿ ‫ﻞ ~ ۡ` ٍء ﻗﺪﻳۡ ٌﺮ‬v 8ٰx‫ و ﷲ*) ﻋ‬j ‫ ﻣ ۡﻦ ﻳﺸﺂء‬8ٰx‫ﺎب و ﻟٰﻜﻦ ﷲ*) ﻳﺴﻠﻂ رﺳﻠ "ﻪ ﻋ‬ ٍ v‫ر‬ ‫ﻹ‬‫ﻵ‬ ‫و‬ ‫ﻞ‬ٍ ‫ﻴ‬
ۡ‫ ﻵﻹ ﻳﻜﻮن‬8ۡ ® ‫ و ۡﺑﻦ ﻟﺴﺒ ۡﻴﻞ‬VۡP‫ و ﻟۡﻤ ٰﺴﻜ‬íîٰ ‫ و ﻟۡﻴ ٰﺘ‬8ٰã ۡ Üۡ‫ﺳ ۡﻮل و ﻟﺬي ﻟ‬Då‫) و ﻟ‬Æٰ Ç‫ ٰ ي ﻓ‬Üۡ‫ رﺳ ۡﻮ ٖﻟﻪ ﻣ ۡﻦ ۡﻫﻞ ﻟ‬8ٰx‫ﻓﺂء ٰﷲ*) ﻋ‬
ٰ ٰ ۡ ۡ ٰ ۤ ۡ ۡ ۡ ًۢ
‫ ن ﷲ*) ﺷﺪ ۡﻳﺪ‬j )*‫ﻘﻮ ﷲ‬h ‫ و‬l ‫ و ﻣﺎ ٰ ﺗˆﻜﻢ ﻟﺮﺳ ۡﻮل ﻓﺨﺬ ۡوه و ﻣﺎ ﻧ ٰﻬˆﻜ ۡﻢ ﻋﻨﻪ ﻓﺎﻧﺘﻬ ۡﻮ‬j ‫ ﻵۡﻹﻏﻨﻴﺂء ﻣﻨﻜ ۡﻢ‬VP‫د ۡوﻟﺔ ﺑ‬
ۡ ً ۡ ٰ ۡ ۡ ۡ ۡ ۡ
‫ ۡون‬Dd‫ﺟ ۡﻮ ﻣ ۡﻦ دﻳﺎرﻫ ۡﻢ و ۡﻣﻮ ﻟﻬ ۡﻢ ﻳ ۡﺒﺘﻐ ۡﻮن ﻓﻀﻶًﻹ ﻣﻦ ﷲ*) و رﺿﻮ ﻧﺎ و ﻳﻨ‬D¥ ‫ آء ﻟﻤ ٰﻬﺠﺮ ۡﻳﻦ ﻟﺬ ۡﻳﻦ‬Ü‫ ۘ﴾ ﻟﻠﻔ‬٧﴿ ‫ﻟﻌﻘﺎب‬
ٰ ٰ
‫ ۚ﴾ و ﻟﺬ ۡﻳﻦ ﺗﺒﻮؤ ﻟﺪ ر و ﻵۡﻹ ۡﻳﻤﺎن ﻣ ۡﻦ ﻗ ۡﺒﻠﻬ ۡﻢ ﻳﺤﺒ ۡﻮن ﻣ ۡﻦ ﻫﺎﺟﺮ ﻟ ۡﻴﻬ ۡﻢ و ﻵﻹ ﻳﺠﺪ ۡون‬٨﴿ ‫ﻚ ﻫﻢ ﻟﺼﺪﻗ ۡﻮن‬TÊ‫ وﻟ‬j ‫ﷲ*) و رﺳ ۡﻮﻟ "ﻪ‬
ۡ ٌ ۡ ۤ ً
‫ﻚ ﻫﻢ‬TÊ‫ﻔﺴ ٖﻪ ﻓﺎوﻟ‬o ‫ و ﻣ ۡﻦ ﻳ ۡﻮق ﺷﺢ‬Ä‫ﺎن ﺑﻬ ۡﻢ ﺧﺼﺎﺻﺔ‬v ۡ‫ﻔﺴﻬ ۡﻢ و ﻟﻮ‬o 8¼x‫ ﺻﺪ ۡورﻫ ۡﻢ ﺣﺎﺟﺔ ﻣﻤﺎ ۡوﺗ ۡﻮ و ﻳ ۡﺆﺛﺮ ۡون ﻋ‬8ۡ 9
ۡ89 ‫ ۡﻌﺪﻫ ۡﻢ •ﻘ ۡﻮﻟ ۡﻮن رﺑﻨﺎ ۡﻏ¦ ۡ ﻟﻨﺎ و ﻵﻹ ۡﺧﻮ ﻧﻨﺎ ﻟﺬ ۡﻳﻦ ﺳﺒﻘ ۡﻮﻧﺎ ﺑﺎﻵۡﻹ ۡﻳﻤﺎن و ﻵﻹ ﺗ ۡﺠﻌ ۡﻞ‬€ ‫ﻦ‬È ‫ ۚ﴾ و ﻟﺬ ۡﻳﻦ ﺟﺂء ۡو ﻣ‬٩﴿ ‫ﻟۡﻤ ۡﻔﻠﺤ ۡﻮن‬
ۤ ً
﴾١٠﴿ ‫ﻗﻠ ۡﻮﺑﻨﺎ ﻏﻶﻹ ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ رﺑﻨﺎ ﻧﻚ رء ۡو ٌف رﺣ ۡﻴ ٌﻢ‬
The palm trees you cut down or spared was because of God’s directive and so that
He may humiliate the evil-doers. (5)
And whatever God returned from them to His Messenger, you spurred neither horse,
nor camel to capture them; it is, in fact, God, who gives messengers authority over
whom He desires. And God has power over all things. Whatever God returns from the
town-dwellers to His Messenger, is for God, the Messenger, the kinsfolk, the orphans,
the destitute and the traveller, so that it does not circulate only in the rich among you.
And whatever the Messenger gives you, accept it, and whatever he forbids you, abstain
from it. And fear God. Indeed, God is stern in retribution. This is especially for those
needy immigrants, who were driven from their homes and their possessions, while they
were seeking God’s bounty and pleasure and while they were helping God and His
Messenger. These are, in fact, the truthful. (6-8)
And those who already have a place of residence and have firmly rooted their faith
befriend those who are migrating to them, and do not feel any ill-will for what is being
given to them, and they give them preference over themselves, even though they are
in want. And those have been protected from greed, shall, in fact succeed. (9)
And those who come after them, pray: “Lord! Forgive us and also forgive our brothers
who embraced faith before us and let not malice arise in our hearts for the believers.
Lord! You are indeed very Compassionate and Merciful.” (10)
Explanation
ۡ ٰۡ ۡ ٰ ۡ ً ۡ
5
﴾٥﴿ VP‫ي ﻟﻔﺴﻘ‬¤á‫ ﺻ ۡﻮﻟﻬﺎ ﻓﺒﺎذن ﷲ*) و ﻟﻴ‬8¼x‫ﻤﺔ ﻋ‬£‫ﻣﺎ ﻗﻄ ۡﻌﺘ ۡﻢ ﻣ ۡﻦ ﻟ ۡﻴﻨ ٍﺔ ۡو ﺗﺮ•ﺘﻤﻮۡﻫﺎ ﻗﺂ‬
ٌ
The word ‫ ﻟﻴﻨﺔ‬refers to a fruit-laden palm tree. The verse timely answers a question
raised by the Jews. When Muslims attacked the Banū Naḍīr, they chopped off some
trees from their orchards, keeping in view the needs and requirements of the battle.
The Jews used this incident to launch a propaganda against Islam. They declared that
Muslims who claim to be reformers in the land have ruined their orchards by
chopping off good quality fruit-laden palm trees; how can such an act be regarded
under reform; it is purely an act of spreading disorder
ۡ in the land.
ً
There was no apparent need to mention ‫ﻤﺔ‬£‫ ۡو ﺗﺮ•ﺘﻤ ۡﻮﻫﺎ ﻗﺂ‬, since the objection pertained to
striking down the trees and not leaving some of them intact. However, this mention
sheds light on a particular aspect of the objection, which could not have been done
without its mention: when they had raised this objection, then, in order to make it
more effective, they must have also said that if Muslims required wood for an
immediate and temporary war need, they could have struck down such and such trees
which would not have caused much loss; however, they left intact those trees and
chopped off the fruit-laden ones, which shows that they did it out of revenge, rather
than fulfilling any essential need. By indulging in it, they wanted to cause a financial
loss, which is against the order and reform they claim of; it is nothing but spreading
disorder in the land.
ٰ ۡ
The words )*‫ ﻓﺒﺎذن ﷲ‬answer the objection raised above; however, instead of being
directed to those who had raised the objection, it is addressed to the Muslims only. They
are told that they should not at all pay any attention to these “well-wishers” as to which
5. The palm trees you cut down or spared was because of God’s directive and so that He
may humiliate the evil-doers.
of the trees should have been cut and which not; whatever they have done was done in
the presence of the Prophet (sws) and at his behest, which, in other words, means that it
was done on God’s directive, and when it was done by God’s permission, then no one
knows more than Him about its wisdom and expediency, and whether this is an act of
reform and order, or of anarchy and disorder.
ۡ ٰۡ ۡ
The words VP‫ي ﻟﻔﺴﻘ‬¤á‫ و ﻟﻴ‬imply that this directive had been given to the Muslims, so
that the Almighty humiliates those who break promises and are traitors, and they see
with their own eyes that the trees they had sown with great passion and fervor, are
being chopped off before their own eyes, while they watch helplessly. The word ‫ﻓﺎﺳﻖ‬
ٌ
here refers to a traitor and one who breaks promises, and it is used in this meaning at
many places in the Qur’ān.
The reason that those who had raised the objection are not addressed directly is
because the objection was absolutely unreasonable, raised only to vent emotions. For
this reason, they were not worthy of being addressed. However, Muslims were
addressed and their act was ratified so that this should inflict sorrow on the traitors
and, at the same time, the hypocrites are delivered a warning, so that they do not make
it a means of spreading evil suggestions in the society.
As far as the question that can Muslims ruin the orchards and crops of the enemy in
times of war is concerned, it is not important at all. If the war requires that even their
houses be razed to the ground, then they can do it, let alone orchards and crops;
however, if there is no such need, then inflicting harm on the smallest of their assets is
not allowed to the Muslims.
ٰ ٰ ۡ ۡ ۡ ۡ ۡ ۡ ۤ ۡ ۡ ۡ ٰ ٰ ۤ
)*‫ و ﷲ‬j ‫ ﻣ ۡﻦ ﻳﺸﺂء‬8ٰx‫ﺎب و ﻟٰﻜﻦ ﷲ*) ﻳﺴﻠﻂ رﺳﻠ "ﻪ ﻋ‬
ٍ v‫ رﺳﻮ ٖﻟﻪ ﻣﻨﻬﻢ ﻓﻤﺎ وﺟﻔﺘﻢ ﻋﻠﻴﻪ ﻣﻦ ﺧﻴ ٍﻞ و ﻵﻹ ر‬8x‫و ﻣﺎ ﻓﺂء ﷲ*) ﻋ‬
6
﴾٦﴿ ‫ﻞ ~ ۡ` ٍء ﻗﺪﻳۡ ٌﺮ‬v 8ٰx‫ﻋ‬
This verse answers their second question which related to the assets and wealth left
behind by the Banū Naḍīr, and which was propelled by the hypocrites because of their
greed for wealth. They were of the opinion that this should also be regarded as wealth
acquired from the enemy and therefore like the war booty, four-fifths of it should be
distributed among the soldiers; a little earlier, precisely the same procedure had been
adopted for the war booty obtained in the battle of Badr. However, the Qur’ān rejected
their demand since there was a great difference in the two incidents. In the battle of
Badr, soldiers had to engage in a formal war, which required use of their weapons,
horses, camels, whereas, no such service was used in this case. The enemy assets were
obtained merely because the enemy being terror-struck by the Prophet of God vacated
their area. On the basis of this difference, it was directed that this wealth obtained was
6. And whatever God returned from them to His Messenger, you spurred neither horse nor
camel to capture them; it is, in fact, God, who gives messengers authority over whom He
desires. And God has power over all things.
of the category of fay which the Almighty Himself gave to His Prophet (sws) from His
enemies. Thus, all of it will belong to God and His Prophet (sws), or in other words to
the Islamic state, andٰ willۤ be spent on the collective welfare of Islam and the Muslims.
From the words )*‫ ﻣﺎ ﻓﺂء ﷲ‬has sprung a permanent term in Islamic finance: the wealth
of fay. It refers to the wealth obtained from the enemy without any war. The word fay,
literally means “to return” ie. the Almighty returned this wealth to its rightful owners
from those who had embezzled it.
It is evident from the words ‫ﺎب‬ ۡ ۡ ۡ ۡ ۡ ۡ ۤ
ٍ v‫ ﻓﻤﺎ وﺟﻔﺘﻢ ﻋﻠﻴﻪ ﻣﻦ ﺧﻴ ٍﻞ و ﻵﻹ ر‬that the share given to soldiers
from the spoils of war was because they used their personal weapons, horses and
camels in the war – so much so that they even had to arrange for their own food and
other smaller provisions. Today, the situation has changed: whatever will now be
obtained from the enemy will be regarded as fay, whether it is obtained through a war,
or through a peace settlement. ٰ ٰ
What is stated in ‫ﻞ ~ ۡ` ٍء ﻗﺪ ۡﻳ ٌﺮ‬v 8ٰx‫ و ﷲ*) ﻋ‬j ‫ ﻣ ۡﻦ ﻳﺸﺂء‬8ٰx‫ ﻟٰﻜﻦ ﷲ*) ﻳﺴﻠﻂ رﺳﻠ "ﻪ ﻋ‬is stated inٰ Sūrah al-
ۡ
Mujādalah, the previous sūrah, in the following words: (٢١:٥٨).8ۡ x‫ ﻧﺎ و رﺳ‬Vm‫( ﻛﺘﺐ ﷲ*) ﻵﻹﻏﻠ‬The
Almighty has ordained: “I and My messengers shall always prevail,” (58:21)). The
Messenger of God does not need any help for this dominance except that of His God,
and His God has power over all things. If He desires, He can have His Messenger
prevail on the greatest countries of his enemies without any army. If He seeks help
from the believers in this regard, then this does not mean that He is dependent on their
help; one of His objectives is to grant them an opportunity to obtain His blessings and
the second objective is to distinguish the sincere from the hypocrites.
ًۢ ۡ ۡ ۡ ۡ ٰ ۡ ٰ ۤ
‫ ﻵﻹ ﻳﻜ ۡﻮن د ۡوﻟﺔ‬8ۡ ®‫ و ۡﺑﻦ ﻟﺴﺒ ۡﻴﻞ‬VP‫ و ﻟﻤ ٰﺴﻜ‬íîٰ ‫ و ﻟﻴ ٰﺘ‬8ٰã ۡ Ü‫ﺳ ۡﻮل و ﻟﺬي ﻟ‬Då‫) و ﻟ‬ÆÇ‫ ٰ ي ﻓ‬Ü‫ رﺳ ۡﻮ ٖﻟﻪ ﻣ ۡﻦ ۡﻫﻞ ﻟ‬8ٰx‫ﻣﺎ ﻓﺂء ﷲ*) ﻋ‬
ۡ ٰ ٰ ۡ ۡ ٰۤ ۡ ۡ ۡ
7
﴾ۘ ٧﴿ ‫ ن ﷲ*)ﺷﺪ ۡﻳﺪ ﻟﻌﻘﺎب‬j )*‫ﻘﻮ ﷲ‬h ‫و‬l ‫ وﻣﺎ ٰ ﺗˆﻜﻢ ﻟﺮﺳ ۡﻮل ﻓﺨﺬ ۡوه وﻣﺎ ﻧ ٰﻬˆﻜ ۡﻢ ﻋﻨﻪﻓﺎﻧﺘﻬ ۡﻮ‬j‫ ﻵۡﻹﻏﻨﻴﺂءﻣﻨﻜ ۡﻢ‬VP‫ﺑ‬
After making a distinction between the spoils of war and fay, this verse states the
heads under which the latter can be spent. In other words, the soldiers will have no share
in it. The heads which are mentioned are the same as have been mentioned in Sūrah al-
Anfāl with regard to the spoils of war. For this reason, I will only allude to some
specific issues which relate to them. Those who want to read more detail, should look
up the exegesis
ٰ of Sūrah al-Anfāl.
‫ﺳ ۡﻮل‬Då‫( ﷲ*) و ﻟ‬for God and His prophet): As far as God is concerned, He is not in need of
any person’s wealth or property. The share allocated for Him, in fact, returns to His
servants, and an Islamic government, in its capacity of its custodian and trustee,
spends it on the needy and on the collective welfare of the Muslims.
7. Whatever God returns from the town-dwellers to His Messenger is for God, the
Messenger, the kinsfolk, the orphans, the destitute and the traveller, so that it does not circulate
only in the rich among you. And whatever the Messenger gives you, accept it, and whatever he
forbids you, abstain from it. And fear God. Indeed, God is stern in retribution.
Similarly the share of the Prophet (sws) mentioned in it is not allocated to him
because of his status of a Prophet; it is allocated to him in his capacity as the head of
an Islamic state. In the capacity of a prophet, the Almighty had taken upon Himself to
financially provide for Him as is specified in the Qur’ān. However, when an Islamic
state came into being, the burden of running it also rested on his shoulders, and in this
situation, it became essential that he be provided for from the national treasury. Since
this right of the Prophet (sws) was in his capacity of head of state, hence, after his
demise, it was diverted to the ruler of the Muslims. It was not of the nature of any
personal possessions, and the question of its distribution among his heirs as his legacy
should, therefore, never arise. The legacy of the prophets of God is religion and not
that of wealth and property.
ۡ
8ٰã ۡ Ü‫( و ﻟﺬي ﻟ‬and for the relatives): This refers to those relatives of the Prophet (sws) to
whom he was responsible to provide for financially. This expense in fact related to his
person. It was not of the category of any personal possessions, which should have gone
to his family after his demise. Just as no one has any monopoly on Islam, in a similar
way, neither did a particular family ever hold a monopoly on the public treasury, nor
can it ever do so. Such baseless notions were spread among the Muslims by certain
miscreants who were under the influence of the Jews.
The mention of the orphans, the indigent and the travellers, immediately after a
mention of the Prophet’s relatives, sheds light on their status, for it is the Almighty who
has stated their rights immediately after stating those of the Prophet’s relatives. The
primary responsibility of an Islamic government is the financial responsibility of those
who have no means in the society. Other obligations of the state come after this. If a
government disregards this primary responsibility by spending the public treasury on
other requirements, then, even though these requirements may be important to welfare
and to society, however, the government will be regarded as guilty of usurping the rights
of the rightful. There is absolutely no allowance to an Islamic government to spend a
single penny on luxuries and needless things. A government who indulges in such
things is not an Islamic government; it is a satanic government. It is because of such
governments that the world was inflicted by the scourge called socialism which
rendered the concept of private ownership a crime – in fact, the foundation of all crimes.
ۡ ۡ ۡ ۢ ً in the world.
In order to uproot this crime, it caused great bloodshed
ٌ ۡ
The word ‫ دوﻟﺔ‬used in the clause ‫ ﻵﻹﻏﻨﻴﺂء ﻣﻨﻜ ۡﻢ‬VP‫ ﻵﻹ ﻳﻜ ۡﻮن د ۡوﻟﺔ ﺑ‬8ۡ means “circulation.” The
expression ‫ د ﻟﺖ ﻵﻻﻳﺎم‬would mean ‫( د ر ﻟﺰﻣﺎن‬times changed). The word ‫ ﻣﺪ وﻟﺖ‬is from this
ۡ ۡ ۡ
root and used in the Qur’ān thus: ‫ ﻟﻨﺎس‬VP‫( و ﺗﻠﻚ ﻵﻹﻳﺎم ﻧﺪ وﻟﻬﺎ ﺑ‬We alternate these
vicissitudes among mankind, (3:140)). The implication is that the share of the poor,
the orphans and the resourceless has been fixed in the public treasury so that wealth
does not keep circulating among the rich and is in fact provided a route to the poor.
A principle of Islamic economics which becomes evident from this is that Islam
does not want wealth to just circulate in one section of a society; it wants that it should
also flow to those sections of the society which are incapable of acquiring it because
of their physical handicaps or a constraint in their resources. For this purpose, Islam
has urged Muslims to spend as much as they can in the way of God, and has regarded
this spending with their freedom of will to be the greatest means for this spiritual
advancement. It has also bound a person who possesses a certain amount of wealth to
give to the government a ٰ certain
ٰ prescribed portion as a right of the poor.ۤ
ۡ ۡ ۡ ۡ ۡ ٰ ٰ
The words ‫ ن ﷲ*) ﺷﺪﻳﺪ ﻟﻌﻘﺎب‬j )*‫ﻘﻮ ﷲ‬h ‫ و‬l ‫ و ﻣﺎ ٰ ﺗˆﻜﻢ ﻟﺮﺳ ۡﻮل ﻓﺨﺬ ۡوه و ﻣﺎ ﻧﻬˆﻜﻢ ﻋﻨﻪ ﻓﺎﻧﺘﻬﻮ‬at the end,
ۡ
sound a warning: whatever the Prophet (sws) gives them should be taken and
whatever he stops them from, should be abstained from. They must not make anything
an excuse for an objection or a whispering campaign, and should keep fearing God
and remember that He is stern in retribution.
This warning and admonition bear evidence that the answers to the questions which
have been given here had been raised by the hypocrites, and they were not raised to
investigate the issue; they were only raised by them as an objection – something which
was their habit. Had these questions been raised by sincere Muslims, there was no
reason for this warning verse to come at the end.
Though the status of a messenger stated here “whatever he gives, take it and
whatever he stops you from should be abstained from,” has a specific context, yet the
principle which can be derived from it is absolutely general. The implication is that in
every affair of life, the Prophet (sws) shall be obeyed without showing any hesitancy,
because the status of a messenger is that of a divinely appointed ٰ ۡ guide who hasۡ to ۤ be
obeyed at all costs, as is specified by the Qur’ān: (٦٤:٤) )*‫و ﻣﺎ ۡرﺳﻠﻨﺎ ﻣ ۡﻦ رﺳ ۡﻮ ٍل ﻵﻹ ﻟﻴﻄﺎع ﺑﺎذن ﷲ‬
(We send forth messengers, so that men should obey them by God’s permission,
(4:64)). In other words, this section of verses will have two meanings: one specific
and the other general. As far as its specific meaning is concerned, it will relate to its
previous verses, and as regards its general meaning, it will occupy the status of an all-
embracing principle of the sharī‘ah.
ٰ ۡ ً ۡ ٰ ۡ ۡ ۡ ۡ
‫ﻚﻫﻢ‬TÊ‫ وﻟ‬j‫ ۡون ﷲ*)ورﺳ ۡﻮﻟ "ﻪ‬Dd‫ﺟ ۡﻮ ﻣ ۡﻦ دﻳﺎرﻫ ۡﻢو ۡﻣﻮ ﻟﻬ ۡﻢﻳ ۡﺒﺘﻐ ۡﻮن ﻓﻀﻶًﻹﻣﻦ ﷲ*) ورﺿﻮ ﻧﺎوﻳﻨ‬D¥ ‫ آء ﻟﻤ ٰﻬﺠﺮ ۡﻳﻦ ﻟﺬ ۡﻳﻦ‬Ü‫ﻟﻠﻔ‬
ٰ
8
﴾ۚ ٨﴿‫ﻟﺼﺪﻗ ۡﻮن‬
After a mention of the general head in which the wealth of fay shall be spent,
mentioned here is a specific head which was the most important one, keeping in view
the circumstances of those times, and required equal attention of all the Muslims:
helping the immigrants, who, at that time, were abandoning their homes and coming
to Madīnah from all places. It is obvious that it was the responsibility of the small
8. This is especially for those needy immigrants who were driven from their homes and their
possessions, while they were seeking God’s bounty and pleasure and while they were helping
God and His Messenger. These are the truthful.
state of Madīnah that was in its early stages of development to settle these immigrants
once again and to financially cater for their needs. It was a requirement of these
circumstances that the wealth of fay be given in the custody of the Islamic government
so that it is provided with resources to look after these collective needs.
While describing these immigrants, it is said that they were driven out of their
homes and properties, and they bore this dispossession to seek God’s bounty and
pleasure, and to help Him and His Prophet (sws). For this reason, they are worthy of
being helpedٰ by their religious fraternity with generosity and contentment of heart.
ً ۡ
The words )*‫ ﻳ ۡﺒﺘﻐ ۡﻮن ﻓﻀﻶﻹ ﻣﻦ ﷲ‬allude to the provision of faith and belief they had in God,
on the basis of which they vacated their houses and properties ٰ without even caring if
ۡ
they had any place to seek shelter in. The words ‫ ۡون ﷲ*) و رﺳ ۡﻮﻟ "ﻪ‬Dd‫ و ﻳﻨ‬refer to the great
objective for which they undertook this major step: they wanted to remain alongside
the Prophet (sws), so that they are always ready to lend support and help to God and
His Prophet (sws).
ٰ
The words ‫ﻚ ﻫﻢ ﻟﺼﺪﻗﻮۡن‬TÊ‫ وﻟ‬state that it is these people who are truthful in their claim to
faith, for they sacrificed everything they had, to win the pleasure of God and to
support His Prophet (sws). The implication is that these hypocrites are not truthful,
who, though lay claim to faith but are not ready to bear the slightest loss in the way of
God. They only want that they be provided with comfort and tasty food right inۡ their ٰ
homes.ٰ It is about these hypocrites that it is said in verse 11 of this sūrah: ‫و ﷲ*) ﻳﺸﻬﺪ ﻧﻬ ۡﻢ‬
‫( ﻟﻜﺬﺑ ۡﻮن‬and God bears witness that these hypocrites are absolute liars)
ۤ ً
‫ ﺻﺪ ۡورﻫ ۡﻢ ﺣﺎﺟﺔ ﻣﻤﺎ ۡوﺗ ۡﻮ و ﻳ ۡﺆﺛﺮ ۡون‬8ۡ 9 ‫و ﻟﺬ ۡﻳﻦ ﺗﺒﻮؤ ﻟﺪ ر و ﻵۡﻹ ۡﻳﻤﺎن ﻣ ۡﻦ ﻗ ۡﺒﻠﻬ ۡﻢ ﻳﺤﺒ ۡﻮن ﻣ ۡﻦ ﻫﺎﺟﺮ ﻟ ۡﻴﻬ ۡﻢ و ﻵﻹ ﻳﺠﺪ ۡون‬
ۡ ۡ ۡ ٌ ۡ
9
﴾ۚ٩﴿ ‫ﻚ ﻫﻢ ﻟﻤﻔﻠﺤ ۡﻮن‬TÊ‫ﻔﺴ ٖﻪ ﻓﺎوﻟ‬o ‫ و ﻣ ۡﻦ ﻳ ۡﻮق ﺷﺢ‬Ä‫ﺎن ﺑﻬ ۡﻢ ﺧﺼﺎﺻﺔ‬v ‫ﻔﺴﻬ ۡﻢ و ﻟ ۡﻮ‬o 8¼x‫ﻋ‬
The verse showers praise on the contentment and generosity shown by the Anṣār
and the earliest Muhājirūn (immigrants): they do not feel any resentment that the
immigrants have come over to them in multitudes, in order to have share in their
spoils and wealth of fay. On the contrary, they welcome them with a big heart and
have no feelings of envy for the help which is being offered to these immigrants;
moreover, they do not give preference to their own selves even though they are in
need too.
ۡ
The expression ‫ و ﻟﺬ ۡﻳﻦ ﺗﺒﻮؤ ﻟﺪ ر و ﻵﻹ ۡﻳﻤﺎن‬is similar to ‫ ﻋﻠﻔﺘﻪ ﺗﺒﻨﺎء و ﻣﺎء‬or ‫ زﺟﺠﻦ ﻟﺤﻮ ﺟﺐ و ﻟﻌﻴﻮﻧﺎ‬or
to ‫ ﺳﻴﻔﺎ و رﻣﺤﺎ‬8ž‫ﻗﻠﺪ‬. In such expressions, a verb which is appropriate for the second object
is suppressed and this suppression can be understood from intrinsic indications.
Consequently, in each of the above mentioned expressions, a verb is suppressed.
9. And those who already have a place of residence and have firmly rooted their faith,
befriend those who are migrating to them, and do not feel any ill-will for what is being given
to them, and they give them preference over themselves, even though they are in want. And
those have been protected from greed shall, in fact, succeed.
Similarly, in the Qur’ānic expression under discussion, a verb which is appropriate for
ۡ
the word ‫ ﻵﻹ ۡﻳﻤﺎن‬is suppressed. If a verb such as ‫ ْﺣﻜﻤﻮ‬is considered to be suppressed,
ۡ
then the whole expression would be: ‫( و ﻟﺬﻳﻦ ﺗﺒﻮؤو ﻟﺪ ر و ْﺣﻜﻤﻮ و ﻵﻹ ۡﻳﻤﺎن‬those who already
have a place of residence and have also firmly rooted their faith).
The foremost implied by these words are obviously the Anṣār because they already
had houses and were also blessed with faith; however, in my opinion, also included
are the earliest Muhājirūn who had already reached Madīnah, and the Almighty had
created for them a satisfactory means of livelihood. The words ‫ ﻣ ۡﻦ ﻗ ۡﺒﻠﻬ ۡﻢ‬induce me to
make this interpretation. The reason is that it is the status of the earliest Muhājirūn,
according to which they outdid the later Muhājirūn in embracing faith and in
migration. As far as the Anṣār are concerned, they were ahead, no doubt, of others in
having homes; however, it would not be correct to say that they were ahead of all the
Muhājirūn in embracing faith. What can be said at best, is that they were generally
ahead of the later Muhājirūn; however, if the early Muhājirūn are also included with
ۡ
the Anṣār then the words ‫ و ﻟﺬ ۡﻳﻦ ﺗﺒﻮؤ ﻟﺪ ر و ﻵﻹ ۡﻳﻤﺎن‬are very apt. The reason is that both of
them are collectively ahead of the later ones, as far as having homes and embracing
faith are concerned.
The verse says that these people hold the new Muhājirūn to be very dear to them,
and welcome them with a large heart. They are not bothered at all at the Muhājirūn
coming to them in multitudes, and as a result, the wealth which was to be given to
them is being given to these Muhājirīn, or that these Muhājirīn will now have a share
in them. On the contrary, with great contentment, they are giving preference to their
needs over their own.
The purpose behind praising them is to highlight the fact that the believers should
be sympathetic, generous and altruistic to each other. It is a subtle comment on the
hypocrites, who had raised a demand regarding the left-over wealth and property of
the Banū Naḍīr, that this wealth be distributed as spoils of war. They are shown, by
this comparison, of how a Muslim is generous for his fellow Muslim so that these
hypocrites may feel ashamed.
ۡ ۡ ۡ
The words ‫ﻚ ﻫﻢ ﻟﻤﻔﻠﺤ ۡﻮن‬TÊ‫ﻔﺴ ٖﻪ ﻓﺎوﻟ‬o ‫ و ﻣ ۡﻦ ﻳ ۡﻮق ﺷﺢ‬give glad tidings of success to the Anṣār and
ٌ
the Muhājirūn, and also inform us of a very dangerous spiritual ailment. The word ‫ﺷﺢ‬
means “greed and avarice.” By attributing it to the soul, it becomes evident that it is one
of the cravings found in it; however, since the verse tells us to abstain from it, it means
that it is a dangerous craving. If a person is not able to control it, it will ruin his
Hereafter. This section of verses tells the hypocrites that they are inflicted with this
malady. If they did not mend their ways, they will be eternally doomed. In order to
allude to this dangerous aspect, I have translated it as “selfishness.” A narrative has
explained it thus:10
10. Abū ‘Abd al-Rahmān Ahmad ibn Shu‘ayb al-Nasā’ī, Al-Sunan al-kubrā, 1st ed., vol. 6
‫ﺎنﻗﺒﻠﻜﻢ أﻣﺮﻫﻢﺑﺎﻟﻈﻠﻢﻓﻈﻠﻤﻮ وأﻣﺮﻫﻢﺑﺎﻟﻔﺠﻮرﻓﻔﺠﺮو وأﻣﺮﻫﻢﺑﺎﻟﻘﻄﻴﻌﺔ ﻓﻘﻄﻌﻮ‬v‫وإﻳﺎ•ﻢ و ﻟﺸﺢﻓﺈﻧﻪأﻫﻠﻚﻣﻦ‬

Abstain from selfishness. It is this which has destroyed the nations before you. It
induced them to tyranny and they became tyrannical; it induced them to sin and
defiance, and they became defiant and sinful; it induced them to sever blood-
relationships and they severed blood-relationships.
An important question which arises on the placement and occasion of this verse is
its purpose. Our exegetes are of the opinion that just as the previous verses state that
the Muhājirūn also have a share in the wealth of fay, in a similar manner this verse
states that the Anṣār, too, have a share in it. However, I am unable to understand this.
The Muhajirūn were mentioned because it was due to them that the government was
facing a delicate situation which needed financial help. In other words, they were
mentioned as the reason because of which the fay wealth was to be share of the
government only. What was the reason of mentioning the Anṣār in this regard? No
one had any doubt that the Anṣār did not have any share in this wealth. When the
share of all the orphans, poor and the indigent has been stated, it is obvious that the
poor and the indigent belonging to the Anṣār were also included. So what was the
need to specially mention the Anṣār, and that too, with the attribute ‫و ﻟﺬ ۡﻳﻦ ﺗﺒﻮؤ ﻟﺪ ر و‬
‫ ﻵۡﻹ ۡﻳﻤﺎن‬, which does not refer to their need; it in fact refers them to be without any need.
In my opinion, the exegetes have been unable to grasp the occasion and placement of
this verse. It has no bearing on whether the Anṣār have any share in the wealth of fay or
not. Neither was this question found in the minds of anyone nor was there any reason
for it to arise in the minds and obviously there was no need to answer it. What is
actually mentioned here is that the Anṣār and the early Muhājirūn, who already have
homes and have also embraced faith, do not regard their brothers who are migrating to
them as a financial threat like these hypocrites do; they, in fact, welcome them with
affection, and are ready for any sacrifice that is needed from them, and it is this attitude
which the brotherhood of their faith truly entails which every Muslim should adopt.
ً ۡ ۡ
‫ ﻗﻠ ۡﻮﺑﻨﺎ ﻏﻶﻹ ﻟﻠﺬﻳۡﻦ‬8ۡ 9 ‫ ۡﻌﺪﻫ ۡﻢ •ﻘ ۡﻮﻟ ۡﻮن رﺑﻨﺎ ﻏ¦ ۡ ﻟﻨﺎ و ﻵﻹﺧﻮ ﻧﻨﺎ ﻟﺬ ۡﻳﻦ ﺳﺒﻘ ۡﻮﻧﺎ ﺑﺎﻵۡﻹ ۡﻳﻤﺎن و ﻵﻹ ﺗ ۡﺠﻌ ۡﻞ‬€ ‫ﻦ‬È ‫و ﻟﺬ ۡﻳﻦ ﺟﺂء ۡو ﻣ‬
ۤ
11
﴾١٠﴿ ‫ٰ ﻣﻨ ۡﻮ رﺑﻨﺎ ﻧﻚ رء ۡو ٌف رﺣ ۡﻴ ٌﻢ‬
After a mention of the attitude of the Anṣār and the early Muhājirūn, mentioned in
this verse is the attitude of the later Muhājirūn: they, too, are very sincere and
affectionate to those of their brethren who embraced faith before them and also
(Beirut: Dār al-kutub al-‘ilmiyyah, 1991), 486.

11. And those who come after them pray: “Lord! Forgive us and also forgive our brothers
who embraced faith before us, and let not malice arise in our hearts for the believers. Lord!
You are indeed very Compassionate and Merciful.”
migrated before them. They are not envious of the fact that they have taken into
possession all available means and resources and have also become owners of homes,
whilst they are deprived of everything. Moreover, they, very sincerely, pray for their
brothers: “Lord! Forgive us also and also these brothers of ours who have preceded us
in embracing faith and in migration. And Lord! Let not any malice arise in our hearts
against our believing brothers. Lord! You are very Compassionate
ً and Merciful.”
ۡ ٰ
A subtle indication is found in the words ‫ ﻗﻠﻮﺑﻨﺎ ﻏﻶﻹ ﻟﻠﺬﻳﻦ ﻣﻨﻮ‬89 ‫ و ﻵﻹ ﺗ ۡﺠﻌﻞ‬of the prayer
ۡ ۡ ۡ ۡ
expressed by these later Muhājirūn. It can be unfolded thus: “Lord! This should not
happen that once we see them in comfort and ease which we do not have, Satan induce
in us envy and jealousy for them. Lord! On the contrary, with your grace and blessing,
let our hearts be filled with love and affection for them.”
Hereٌ one should keep in mind the malady of selfishness mentioned earlier by the
word ‫ﺷﺢ‬. What is implied is that in contrast, these truthful and righteous people are
absolutely devoid of such maladies.
It seems that even after witnessing the fate of the Banū Naḍīr these friends of the Jews
– the hypocrites – did not learn a lesson. After that they started to encourage and
embolden the Banū Qurayẓah. It was only this tribe which was left near Madīnah after
the Banū Naḍīr. After what happened to the Banū Naḍīr, quite naturally they must have
started to fear that it was soon to be their turn next. It is possible that they had begun
conspiring with their sympathizers. The hypocrites, too, must have urged them to not
surrender themselves to fear and must have told them that if, like the Banū Naḍīr, they
too are driven out, they (the hypocrites) will support them and will not care about
anything which ensues about them from Muḥammad (sws) and his companions. And, if
the situation of war arises, they will go all out fighting for them. The Qur’ān assured the
Muslims that these hypocrites are absolute cowards and liars. They will neither
accompany anyone in exile, nor in war and, even if they lend support in war, they will
be routed and will not be able to show their face to anyone. At the same time, the Banū
Qurayẓah were warned that if they were lured by these hypocrites, they will meet the
same fate as that of the Banū Naḍīr. These hypocrites ٰ will also ٓ dissociate themselves
ۡ ۡ ۤ ۡ
from them like Satan by saying: (١٦:٥٩) .VP‫ ﺧﺎف ﷲ*) رب ﻟ ٰﻌﻠﻤ‬8ۡ ž ‫ ﺑﺮ ۡي ٌء ﻣﻨﻚ‬8ۡ ž (I here and now
disown you. I fear God, Lord of the Universe (59:16)).

ۡ ۡ ۡ ۡ
‫ﺟﻦ ﻣﻌﻜ ۡﻢ و ﻵﻹ ﻧﻄ ۡﻴﻊ‬Dá‫ ۡﺟﺘ ۡﻢ ﻟﻨ‬D¥ ‫ ۡﻦ‬T‫ ﻟﺬ ۡﻳﻦ ﻧﺎﻓﻘ ۡﻮ •ﻘ ۡﻮﻟ ۡﻮن ﻵﻹﺧﻮ ﻧﻬﻢ ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻣ ۡﻦ ۡﻫﻞ ﻟﻜ ٰﺘﺐ ﻟ‬8_ ‫ﻟ ۡﻢ ﺗﺮ‬
ۡ ۡ ٰ ۡ ٰ ۡ ۡ
‫ ۡﻦ‬T‫ و ﻟ‬l ‫ﺟ ۡﻮن ﻣﻌﻬ ۡﻢ‬Dá‫ﺟ ۡﻮ ﻵﻹ ﻳ‬D¥ ‫ ۡﻦ‬T‫﴾ﻟ‬١١﴿ ‫ و ﷲ*) ﻳﺸﻬﺪ ﻧﻬ ۡﻢ ﻟﻜﺬﺑ ۡﻮن‬j ‫ﻧﻜ ۡﻢ‬Dd‫ﻓ ۡﻴﻜ ۡﻢ ﺣ ًﺪ ﺑ ًﺪ ® و ۡن ﻗ ۡﻮﺗﻠﺘ ۡﻢ ﻟﻨﻨ‬
ٰ ٰ ً ۡ ۡ ۡ
‫ ذﻟﻚ‬j )*‫ ﺻﺪ ۡورﻫ ۡﻢ ﻣﻦ ﷲ‬8ۡ 9 ‫﴾ ﻵﻹﻧﺘ ۡﻢ ﺷﺪ ر ۡﻫﺒﺔ‬١٢﴿ ‫ ۡون‬Dd‫ ۡوﻫ ۡﻢ ﻟﻴﻮﻟﻦ ﻵۡﻹ ۡدﺑﺎر ﺛﻢ ﻵﻹ ﻳﻨ‬Dd‫ ۡﻦ ﻧ‬T‫ و ﻟ‬l ‫ ۡوﻧﻬ ۡﻢ‬Dd‫ﻗ ۡﻮﺗﻠ ۡﻮ ﻵﻹ ﻳﻨ‬
ۡ ۡ
‫ ﺗ ۡﺤﺴﺒﻬ ۡﻢ‬j ‫ ﺑﺎﺳﻬ ۡﻢ ﺑ ۡﻴﻨﻬ ۡﻢ ﺷﺪ ۡﻳ ٌﺪ‬j ‫ي ﻣﺤﺼﻨ ٍﺔ ۡو ﻣ ۡﻦ ورآء ﺟﺪ ٍر‬Dً ‹ 8ۡ 9 ‫﴾ ﻵﻹ •ﻘﺎﺗﻠ ۡﻮﻧﻜ ۡﻢ ﺟﻤ ۡﻴ ًﻌﺎ ﻵﻹ‬١٣﴿ ‫ﺑﺎﻧﻬ ۡﻢ ﻗ ۡﻮ ٌم ﻵﻹ •ﻔﻘﻬ ۡﻮن‬
ٰ ٰ
‫ و ﻟﻬ ۡﻢ ﻋﺬ ٌب‬l ‫ ۡﻳ ًﺒﺎ ذ ﻗ ۡﻮ وﺑﺎل ۡﻣﺮﻫ ۡﻢ‬D‹ ‫﴾ ﻛﻤﺜﻞ ﻟﺬ ۡﻳﻦ ﻣ ۡﻦ ﻗ ۡﺒﻠﻬ ۡﻢ‬١٤ۚ ﴿ ‫ ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ﻗ ۡﻮ ٌم ﻵﻹ • ۡﻌﻘﻠ ۡﻮن‬j à‫ﺟﻤ ۡﻴ ًﻌﺎ و ﻗﻠ ۡﻮﺑﻬ ۡﻢ ﺷ‬
ۡ ۡ ٰ ۡ ٓ ۡ ۡ ۡ
‫﴾ ﻓ–ﺎن‬١٦﴿ VP‫ۤ ﺧﺎف ﷲ*) رب ﻟ ٰﻌﻠﻤ‬8ۡ ž ‫ ﺑﺮ ۡي ٌء ﻣﻨﻚ‬8ۡ ž ‫ ﻓﻠﻤﺎ ﻛ¦ ﻗﺎل‬l ۡ ¦• ‫﴾ ﻛﻤﺜﻞ ﻟﺸ ۡﻴ ٰﻄﻦ ذ ﻗﺎل ﻟﻶۡﻹﻧﺴﺎن‬١٥ۚ ﴿ ‫ۡﻟﻴ ٌﻢ‬
ۡ ٰ ٰ ۤ
﴾١٧﴿ VP‫ﺰؤ ﻟﻈﻠﻤ‬Ê ‫ و ذﻟﻚ ﺟ‬j ‫ ﻟﻨﺎر ﺧﺎﻟﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ‬89 ‫ﻋﺎﻗﺒﺘﻬﻤﺎ ﻧﻬﻤﺎ‬
Have you not seen those incriminated with hypocrisy? They say to their fellow-
disbelievers among the People of the Book: “If you are driven out, then we shall, at all
cost, go out with you and we will not listen to anyone regarding you, and if war is
waged against you, we will certainly help you.” And God bears witness that they are
absolute liars. If they are driven out, they will not go out with them, and, if they are
attacked, they will not help them. And even if they help them, they will turn their
backs and leave them in the lurch. (11-12)
Their dread of you is more intense in their hearts than their fear of God. The reason
is that they are devoid of understanding. They will not unite in fighting against you in
a field, except in fortified cities or from behind walls. Great is their enmity against one
another. You regard them to be united, yet their hearts are divided. The reason is that
they are not sensible. (13-14)
[Those whom they are luring] will end up with the same fate, as those who recently
tasted the fruit of their own deeds, and a woeful punishment also awaits them. [These
who are luring them], are like Satan who directs man: “Commit disbelief.” Then when
he commits disbelief, he says: “I here and now disown you. I fear God, Lord of the
Universe.” Therefore, the fate of both shall be Hell, where they will remain forever.
And thus shall the wrongdoers be rewarded. (15-17)
Explanation
ۡ ۡ ۡ ۡ
‫ﺟﻦ ﻣﻌﻜ ۡﻢ و ﻵﻹ ﻧﻄ ۡﻴﻊ‬Dá‫ ۡﺟﺘ ۡﻢ ﻟﻨ‬D¥ ‫ ۡﻦ‬T‫ ﻟﺬ ۡﻳﻦ ﻧﺎﻓﻘ ۡﻮ •ﻘ ۡﻮﻟ ۡﻮن ﻵﻹﺧﻮ ﻧﻬﻢ ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻣ ۡﻦ ۡﻫﻞ ﻟﻜ ٰﺘﺐ ﻟ‬8_ ‫ﻟ ۡﻢ ﺗﺮ‬
ٰ ۡ ٰ ۡ ۡ
12
﴾١١﴿ ‫ و ﷲ*) ﻳﺸﻬﺪ ﻧﻬ ۡﻢ ﻟﻜﺬﺑ ۡﻮن‬j ‫ﻧﻜ ۡﻢ‬Dd‫ﻓ ۡﻴﻜ ۡﻢ ﺣ ًﺪ ﺑ ًﺪ ® و ۡن ﻗ ۡﻮﺗﻠﺘ ۡﻢ ﻟﻨﻨ‬
The address ‫ ﻟ ۡﻢ ﺗﺮ‬is meant to express wonder. The implication is: look at these
people who claim to be believers; on the one hand, they claim to profess faith and on
the other hand, are extending ties of friendship with the People of the Book, who have
rejected the prophethood and message of Muhammad (sws).
12. Have you not seen those incriminated with hypocrisy? They say to their fellow-
disbelievers among the People of the Book: “If you are driven out, then we shall, at all cost, go
out with you, and we will not listen to anyone regarding you, and if war is waged against you,
we will certainly help you.” And God bears witness that they are absolute liars.
ۡ
It is evident from the word ‫ ﻵﻹﺧﻮ ﻧﻬﻢ‬that the hypocrites who have been mentioned here
were the ones who had come from the Jews. For their own expediencies, they left the
Jews but Judaism could not leave them. They were with the Muslims for their political
and economic interests only; their real sympathies were with their own brethren. Here, it
needs to be appreciated that most hypocrites were originally Jews, and it is their attitude
which is under discussion in the previous sūrahs. Very few people from among the
Ishmaelites who professed faith were among the hypocrites. Moreover, the nature of
their hypocrisy was also different. In Sūrah al-Mumtaḥinah, the attitude of this group
has been discussed.
People have found it difficult to determine the group among the Jews alluded to by
ٰ ۡ ۡ
the words ‫ ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻣ ۡﻦ ﻫﻞ ﻟﻜﺘﺐ‬. However, I am fully satisfied that they refer to the Jews
of Banū Qurayẓah. The reason for this is that only three big tribes lived near Madīnah:
Banū Qaynuqā‘, Banū Naḍīr and Banū Qurayẓah. The Banū Qaynuqā‘ had already
been exterminated. The fate of the Banū Naḍīr has been stated in this sūrah. Thus, the
only tribe that remained was the Banū Qurayẓah which lived at a short distance from
Madīnah. Thus, the connivance of the hypocrites mentioned here, can only relate to
them. They were destroyed right after the Battle of the Trench, the details of which
have already been mentioned in Sūrah al-Aḥzāb.
ۡ ۡ ۡ ۡ
It is evident from the words ‫ﻧﻜ ۡﻢ‬Dd‫ﺟﻦ ﻣﻌﻜ ۡﻢ و ﻵﻹ ﻧﻄ ۡﻴﻊ ﻓ ۡﻴﻜ ۡﻢ ﺣ ًﺪ ﺑ ًﺪ ® و ۡن ﻗ ۡﻮﺗﻠﺘ ۡﻢ ﻟﻨﻨ‬Dá‫ ۡﺟﺘ ۡﻢ ﻟﻨ‬D¥ ‫ ۡﻦ‬T‫ﻟ‬
that the hypocrites started to assure the Banū Qurayẓah that if they, too, are driven out
like the Banū Naḍīr, then they will go with them and will not accept any suggestion or
command of anyone in this matter; if circumstances of war arise, they will support
them. It is evident from this that the Banū Qurayẓah feared that soon it would be their
turn and that they did not have much faith in the promises of these hypocrites. They
knew that in the case of the Banū Nadīr, they had done practically nothing, in spite of
giving their word. For this reason, the hypocrites had to go to great lengths to assure
them that they will abide by their word in their case. They even told them that in this
matter they will not care about anything. The reference was to the Prophet (sws) and
the Muslims. The implication was that in order to honour their word, if they had to
sever their relationship with them, they ٰ ۡ will do ۡ so.
ٰ
ۡ
It is evident from the words ‫ و ﷲ*) ﻳﺸﻬﺪ ﻧﻬﻢ ﻟﻜﺬﺑﻮن‬that the Almighty has called them
liars with the same oath andۡ emphasisٰ with which the hypocrites had assured them of
their support. The words ‫ و ﷲ*) ﻳﺸﻬﺪ‬imply an oath, as I have explained elsewhere.
ۡ ۡ ۡ ۡ
13
﴾١٢﴿‫ ۡون‬Dd‫ ۡوﻫ ۡﻢ ﻟﻴﻮﻟﻦ ﻵۡﻹ ۡدﺑﺎر ﺛﻢﻵﻹﻳﻨ‬Dd‫ ۡﻦﻧ‬T‫وﻟ‬l‫ ۡوﻧﻬ ۡﻢ‬Dd‫ ۡﻦ ﻗ ۡﻮﺗﻠ ۡﻮ ﻵﻹﻳﻨ‬T‫وﻟ‬l‫ﺟﻮۡن ﻣﻌﻬ ۡﻢ‬Dá‫ﺟ ۡﻮ ﻵﻹﻳ‬D¥ ‫ ۡﻦ‬T‫ﻟ‬
In this verse, the Qur’ān has refuted the pledge they had made: when the time comes,
not even in one case will they abide by their word; if the Banū Qurayẓah are driven
13. If they are driven out, they will not go out with them and, if they are attacked, they will not
help them. And even if they help them, they will turn their backs and leave them in the lurch.
out, they will not go out with them; if they are attacked, then these hypocrites will not
support them and if they do so, they will be ravaged and show their backs.
Consequently, this is what happened exactly. No one helped them when it was needed.
Their exemplary fate has already been detailed out in Sūrah al-Aḥzāb.
Here, one should keep this much in mind that like the Banū Naḍīr, they, too, had
concluded a peace treaty with the Prophet (sws). At the time of the Battle of the Trench,
Ḥuyy ibn Akhṭab, the famous hypocrite, induced them to violate this treaty. He advised
them that since at that time the Quraysh and the Banū Ghaṭfān are attacking the
Muslims with all their might, if they, too, join them in this onslaught, the Muslims
would be totally exterminated. The result was that the Banū Qurayẓah were lured by
him into breaking the treaty; it is well known what then happened in the Battle of
Trench. Right after it, the Prophet (sws) advanced towards the Banū Qurayẓah and
surrounded them. At that time, no one supported them. At last, they had to turn to Sa‘d
ibn Mu‘ādh (rta) to decide their fate. The details of his verdict have been mentioned in
Sūrah al-Aḥzāb. Through His hands, the Almighty totally routed them.
ۡ
The words ‫ ۡون‬Dd‫ ﺛﻢ ﻵﻹ ﻳﻨ‬imply that all hopes and expectations of help will end for them.
It will be a decisive blow from God, and no help can avail those who are seized by the
Almighty.
ۡ ٰ ٰ ً ۡ
14
﴾١٣﴿ ‫ ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ﻗ ۡﻮ ٌم ﻵﻹ •ﻔﻘﻬ ۡﻮن‬j )*‫ ﺻﺪ ۡورﻫ ۡﻢ ﻣﻦ ﷲ‬8ۡ 9 ‫ﻵﻹﻧﺘ ۡﻢ ﺷﺪ ر ۡﻫﺒﺔ‬
Muslims are told that these hypocrites will not dare support their brothers, because
they dread the Muslims more than God. They oppose and disobey God secretly as
well as openly, but they do not have the courage to rise against the Muslims.
ۡ ٰ
The implication of the words ‫ ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ﻗ ۡﻮ ٌم ﻵﻹ •ﻔﻘﻬ ۡﻮن‬is that it is indeed strange that a
people be stubborn before God, and yet fear the Muslims; however, when people lose
their senses, then this is what generally happens: instead of fearing the attacker they
fear the weapons of attack. Had they even a slight glimmer of faith and a little
common sense, they would have thought that when they have angered their real
Master, for how many more days can they save themselves from the grasp of His
servants and courtiers? Here, it needs to be understood that a heart is deprived of
understanding obvious realities of sense and nature when, as a result of violation of
obvious directives, the Almighty seals it. Thus, it was regarding these hypocrites that
ۡ ٰ
the Qur’ān at one place has remarked: (٣:٦٣) .‫ ﻗﻠ ۡﻮﺑﻬ ۡﻢ ﻓﻬ ۡﻢ ﻵﻹ •ﻔﻘﻬ ۡﻮن‬8ٰx‫ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ٰ ﻣﻨ ۡﻮ ﺛﻢ ﻛ¦ ۡو ﻓﻄﺒﻊ ﻋ‬
(this is because they first embraced faith, then renounced their faith; so their hearts
were sealed; thus they became devoid of understanding, (63:3)).
ٰ ۡ
j à‫ ﺗ ۡﺤﺴﺒﻬ ۡﻢ ﺟﻤ ۡﻴ ًﻌﺎ و ﻗﻠ ۡﻮﺑﻬ ۡﻢ ﺷ‬j ‫ ﺑﺎﺳﻬ ۡﻢ ﺑ ۡﻴﻨﻬ ۡﻢ ﺷﺪ ۡﻳ ٌﺪ‬j ‫ي ﻣﺤﺼﻨ ٍﺔ ۡو ﻣ ۡﻦ ورآء ﺟﺪ ٍر‬Dً ‹ 8ۡ 9 ‫ﻵﻹ •ﻘﺎﺗﻠ ۡﻮﻧﻜ ۡﻢ ﺟﻤ ۡﻴ ًﻌﺎ ﻵﻹ‬
14. Their dread of you is more intense in their hearts than their fear of God. The reason is
that they are devoid of understanding.
ٰ
15
﴾١٤ۚ ﴿ ‫ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ﻗ ۡﻮ ٌم ﻵﻹ • ۡﻌﻘﻠ ۡﻮن‬
Muslims are urged not to pay heed to any of their bullying. They do not even have the
courage to come out in the open and launch an organised army attack against them.
They will not even have the courage to come out and defend themselves if they are
attacked, let alone launching aggression by coming out in the open. They will remain
confined to their houses and forts, and will try to defend themselves from behind their
walls and barricades. It needs to be appreciated that only a defensive war can be fought
if people remain confined to their barracks and forts. No offensive can be launched in
this case in any way. Moreover, even with respect to defence, this is a weak and
ineffective methodology. Only when there is no option should it be adopted. One must
keep in mind regarding the Jews that they have always remained very cunning in
inciting the Quraysh and its allies against the Muslims; however, they have never come
out to fight in the open. Whenever Muslims have attacked them, they always tried to
defend themselves while remaining confined to their forts. In this regard, they always
failed and were,ٰ in fact, humiliated. ۡ
The words à‫ ﺗ ۡﺤﺴﺒﻬ ۡﻢ ﺟﻤ ۡﻴ ًﻌﺎ و ﻗﻠ ۡﻮﺑﻬ ۡﻢ ﺷ‬j ‫ ﺑﺎﺳﻬ ۡﻢ ﺑ ۡﻴﻨﻬ ۡﻢ ﺷﺪ ۡﻳ ٌﺪ‬imply that how could they have the
courage to fight in the open, when their hearts are divided? As far as their enmity with
Islam is concerned, they are indeed united and this gives the false impression that their
ideologies are the same; however, the real situation is absolutely different. Except for
the opposition they have in common for Islam, their hearts have great spite and malice
for one another. The various tribes of the Jews also have enmity between them and their
friendship with the tribes of the Quraysh and the mushrikūn is also a pretentious display
and only confined to opposition to Islam. How can such a frail and showy unity have the
guts to give a tough fight in the open with people whose hearts have been united by faith
by the Almighty?
ٰ
The words ‫ ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ﻗ ۡﻮ ٌم ﻵﻹ • ۡﻌﻘﻠ ۡﻮن‬refer to the real reason of their malady: they do not use
their senses. In other words, instead of facing reality, assessing it seriously and facing
it with determination and perseverance, they have become a slave to their desires. And
when a people regard its desires instead of sense and reason to be its guide, then it is
destroyed in this manner because of conflicting thoughts and ideas.
16
﴾١٥ۚ ﴿ ‫ و ﻟﻬ ۡﻢ ﻋﺬ ٌب ۡﻟﻴ ٌﻢ‬l ‫ ۡﻳ ًﺒﺎ ذ ﻗ ۡﻮ وﺑﺎل ۡﻣﺮﻫ ۡﻢ‬D‹ ‫ﻛﻤﺜﻞ ﻟﺬ ۡﻳﻦ ﻣ ۡﻦ ﻗ ۡﺒﻠﻬ ۡﻢ‬
This verse refers to the fate of those, whom these hypocrites were inciting. They had
15. They will not unite in fighting against you in a field, except in fortified cities or from
behind walls. Great is their enmity against one another. You regard them to be united, yet their
hearts are divided. The reason is that they are not sensible.
16. [Those whom they are luring], will end up with the same fate as those who recently
tasted the fruit of their own deeds and a woeful punishment also awaits them.
told these people that if they were driven out, they, too, would go out with them and,
if they attack someone, they, too, will support them in this attack. The verse says that
if these people, after being provoked by the hypocrites, take a wrong step, then they
should remember that they will meet a fate no different from the one recently met by
those who had done mischief.
People have generally taken the words ‫ ۡﻳ ًﺒﺎ ذ ﻗﻮۡ وﺑﺎل ۡﻣﺮﻫ ۡﻢ‬D‹ ‫ ﻟﺬ ۡﻳﻦ ﻣ ۡﻦ ﻗ ۡﺒﻠﻬ ۡﻢ‬to refer to the
Quraysh. In their opinion, they allude to the battle of Badr: just as the Quraysh were
routed in Badr, in a similar manner, these people will be routed.
Though this allusion can be towards the Quraysh and also to the Banū Qaynuqa‘;
however, I have stated above that these verses mention the details of the conspiracy
hatched by the hypocrites with the Banū Qurayẓah, once the Banū Naḍīr had been
exiled. For this reason, I am of the opinion that these words refer to the Banū Naḍīr.
The foremost reason for this is that it was, in fact, the latest incident, as is referred to
by the words ‫ ۡﻳ ًﺒﺎ‬D‹ ‫ ﻟﺬ ۡﻳﻦ ﻣ ۡﻦ ﻗ ۡﺒﻠﻬ ۡﻢ‬. Secondly, if any example could have been very
effective for the Jews, then it could have been of another group of Jews.
ۡ ‫ و ﻟﻬ ۡﻢ ﻋﺬ ٌب‬signify that they will meet this fate in this world, and in the
The words ‫ﻟﻴ ٌﻢ‬
Hereafter they will have to face a grievous torment. It should remain evident here that
the worldly fate of the Banū Qurayẓah was much more brutal that that of the Banū
Naḍīr, and in the Hereafter too, only the Almighty knows what they are going to face.
ۡ ۡ ٰ ۡ ٓ ۡ ۡ ۡ
17
﴾١٦﴿ VP‫ۤ ﺧﺎف ﷲ*) رب ﻟ ٰﻌﻠﻤ‬8ۡ ž ‫ ﺑﺮ ۡي ٌء ﻣﻨﻚ‬8ۡ ž ‫ ﻓﻠﻤﺎ ﻛ¦ ﻗﺎل‬l ۡ ¦• ‫ﻛﻤﺜﻞ ﻟﺸ ۡﻴ ٰﻄﻦ ذ ﻗﺎل ﻟﻶۡﻹﻧﺴﺎن‬
An example of the hypocrites who had provoked the Banū Qurayẓah is stated here.
They had expressed that if the Banū Qurayẓah were driven out, they, too, would go
out with them, and that if the Banū Qurayẓah attacked people, they would help them,
and in this matter, they would not be pressurized by anyone. However, the fact is that
they are Satan’s brothers, and will adopt the same attitude as he adopts. Just as he
allures man to disobey God, and when a person commits some sin as a result, he starts
rebuking him by becoming his adviser and withdraws his support. Similarly, today,
these hypocrites are encouraging and emboldening these people; however, once they
take a step and its evil consequences come before them, then these “cheering” devils
will turn and flee, and will never accept the responsibility of these consequences.
It is mentioned in verse 48 of Sūrah al-Anfāl, in the context of the battle of Badr that
when the forces of the Quraysh and Muslims confronted one another, Satan, while
ۡ
praising the Quryash, fully encouraged them: (٤٨:٨) .‫ ﺟ ٌﺎر ﻟﻜ ۡﻢ‬8ۡ ž ‫( ﻵﻹ ﻏﺎﻟﺐ ﻟﻜﻢ ﻟﻴ ۡﻮم ﻣﻦ ﻟﻨﺎس و‬no
one has the courage to vanquish you this day. I shall be at hand to help you, (8:48)).
However, when both armies were engaged in battle, and the whole situation of the
17. [These, who are luring them] are like Satan who directs man: “Commit disbelief.” Then
when he commits disbelief, he says: “I here and now disown you. I fear God, Lord of the
Universe.”
battlefield changedٰ withٰ the help of the angels, Satan changed his stance and remarked:
ۡ ٓ
(٤٨:٨) .‫ و ﷲ*) ﺷﺪ ۡﻳﺪ ﻟۡﻌﻘﺎب‬j )*‫ۤ ﺧﺎف ﷲ‬8ۡ ž ‫ۤ ٰري ﻣﺎ ﻵﻹ ﺗﺮ ۡون‬8ۡ ž ‫ ﺑﺮ ۡي ٌء ﻣﻨﻜ ۡﻢ‬8ۡ ž (I am not responsible of the step
you have taken, for I can see what you cannot. I fear God. God is stern in punishment,
(8:48)).
I have already stated in the exegesis of Sūrah al-Anfāl that the battle of Badr took
place because of a conspiracy of the Jews. It is they who incited the Quraysh and
planned the onslaught for them. They also assured them of their help; however, when
the time came, they disowned them like Satan.
It is mentioned at numerous places in the Qur’ān that when on the Day of Judgement
the sinners will try to hold their satanic leaders responsible for their crimes, the leaders
will openly say that they themselves were facing bad luck that they were followed by
them. The leaders will go on to tell their followers that they had no authority over them
that they should now be held responsible for their crimes; what they did, they did
themselves and should now face the consequences.
In this world also, the agents of Satan behave no differently: they allure people into
sin, but when the consequences come, they try to save themselves from taking their
responsibility.
ۡ ٰ ٰ ۤ
18
﴾١٧﴿ VP‫ﺰؤ ﻟﻈﻠﻤ‬Ê ‫ و ذﻟﻚ ﺟ‬j ‫ ﻟﻨﺎر ﺧﺎﻟﺪﻳۡﻦ ﻓ ۡﻴﻬﺎ‬89 ‫ﻓ–ﺎن ﻋﺎﻗﺒﺘﻬﻤﺎ ﻧﻬﻤﺎ‬
The implication of this verse is that once a crime has been committed, then trying to
save one’s own skin and blaming others for it has no benefit for either party: both end
up in Hell eternally, and this is the fate of people who wrong their souls.
Section IV: Verses (18-24)
The sūrah ends on the succeeding verses. Though, by the words used, they address
common Muslims, yet the direction of address is specifically towards the hypocrites.
They are warned that the greatest issue which faces each person and needs his serious
consideration is the nature and extent of his preparation for the day of accountability
that is soon to come. The Almighty is fully aware of the deeds and practices of a person.
He will reward each person for each of his deeds. At the same time, they are warned that
they must not forget God the way the Jews had. Those who forget Him, harm Him in no
way; they, in fact, become blind to their own good and evil. They should remember that
the difference between the dwellers of Paradise and the dwellers of Hell shall not be
small so that it may be disregarded because of lethargy and laziness; the difference, in
fact, will be huge. Only the dwellers of Paradise will attain success and salvation. Others
18. Therefore, the fate of both shall be Hell, where they will remain forever. And thus shall the
wrongdoers be rewarded.
will face nothing but eternal loss and failure.

The hypocrites are also informed that as far as conclusively communicating the
truth to them is concerned, it has been well and truly been accomplished and people
have been left with no excuse to deny it. Had this Qur’ān, which is being recited to
them, been revealed on a mountain, it would have been crushed to pieces because of
God’s fear, in spite of its resilience and toughness. People, whose hearts are not
affected by it, should remember that the fault does not lie with the Qur’ān; it is their
own hard-heartedness which is to be blamed for it. Such callous people are not
influenced by anyone.
At the end, people are urged to reflect on the attributes of God. While deliberating
on them they should assess and evaluate their present and future, their good and evil,
their beliefs and deeds and their fate and outcome. They should bring their inner and
outer-selves in harmony with the requirements of these attributes and develop them. If
they do not do so, they will make their own existence a curse for themselves.
Readers may now go on to read the coming verses.

ۢۡ ٰ ٰ ۡ ۡ ۡ ٰ
‫﴾ و ﻵﻹ ﺗﻜ ۡﻮﻧ ۡﻮ‬١٨﴿ ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ﺑﻤﺎ‬Oٌ P‫ ن ﷲ*) ﺧﺒ‬j )*‫ﻘﻮ ﷲ‬h ‫ و‬l ‫ﻔ ٌﺲ ﻣﺎ ﻗﺪﻣ ۡﺖ ﻟﻐ ٍﺪ‬o ۡ ä‫ﻘﻮ ﷲ*) و ﻟﺘﻨ‬h ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨﻮ‬
ۡ ۡ ۤ ٰۡ ۡ ۡ ٰ
‫ ۡﺻ ٰﺤﺐ ﻟﺠﻨﺔ‬j ‫﴾ ﻵﻹ ﻳ ۡﺴﺘﻮ ۡي ۡﺻ ٰﺤﺐ ﻟﻨﺎر و ۡﺻ ٰﺤﺐ ﻟﺠﻨﺔ‬١٩﴿ ‫ﻚ ﻫﻢ ﻟﻔﺴﻘ ۡﻮن‬TÊ‫ وﻟ‬j ‫ﻔﺴﻬ ۡﻢ‬o ‫ﺎﻟﺬ ۡﻳﻦ ﻧﺴﻮ ﷲ*) ﻓﺎﻧ ٰﺴﻬ ۡﻢ‬v
ۡ ۡ ٰ ۡ ۡ ۡ ۡ ۡ
‫ﺑﻬﺎ‬DÙo ‫ و ﺗﻠﻚ ﻵۡﻹ ۡﻣﺜﺎل‬j )*‫ ﺟﺒ ٍﻞ ﻟﺮ ۡﻳﺘ "ﻪ ﺧﺎﺷ ًﻌﺎ ﻣﺘﺼﺪ ًﻋﺎ ﻣ ۡﻦ ﺧﺸﻴﺔ ﷲ‬8ٰx‫ ۡ ٰ ن ﻋ‬Ü‫﴾ﻟ ۡﻮ ﻧﺰﻟﻨﺎ ٰﻫﺬ ﻟ‬٢٠﴿ ‫ﺰ ۡون‬£‫ﻫﻢ ﻟﻔﺂ‬
ٰ ۡ ۤ ٰ
)*‫﴾ﻫﻮ ﷲ‬٢٢﴿ ‫ ﻫﻮ ﻟﺮ ۡﺣ ٰﻤﻦ ﻟﺮﺣ ۡﻴﻢ‬l ‫ ٰﻋﻠﻢ ﻟﻐ ۡﻴﺐ و ﻟﺸﻬﺎدة‬l ‫﴾ﻫﻮ ﷲ*) ﻟﺬ ۡي ﻵﻹ ﻟٰﻪ ﻵﻹ ﻫﻮ‬٢١﴿ ‫ ۡون‬D¸‫ﻟﻠﻨﺎس ﻟﻌﻠﻬ ۡﻢ ﻳﺘﻔ‬
ۡ ٰ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۤ
‫﴾ﻫﻮ‬٢٣﴿ ‫• ۡﻮن‬D§‫ ﺳ ۡﺒ ٰﺤﻦ ﷲ*) ﻋﻤﺎ ﻳ‬j Om‫ ﻟﻤﻠﻚ ﻟﻘﺪ ۡوس ﻟﺴ ٰﻠﻢ ﻟﻤ ۡﺆﻣﻦ ﻟﻤﻬ ۡﻴﻤﻦ ﻟﻌﺰﻳۡﺰ ﻟﺠﺒﺎر ﻟﻤﺘﻜ‬l ‫ﻟﺬ ۡي ﻵﻹ ﻟٰﻪ ﻵﻹ ﻫﻮ‬
ۡ ۡ ٰ ۡ ۡ ۡ ۡ ٰ
﴾٢٤﴿ ‫ و ﻫﻮ ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬l ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض‬89 ‫ ﻳﺴﺒﺢ ﻟ "ﻪ ﻣﺎ‬j `¨‫ﷲ*) ﻟﺨﺎﻟﻖ ﻟﺒﺎرئ ﻟﻤﺼﻮر ﻟﻪ ﻵۡﻹ ۡﺳﻤﺂء ﻟﺤ ۡﺴ‬
Believers! Fear God and let every soul fully evaluate what he has done for
tomorrow. And fear God; indeed, God is aware of all your deeds. And be not like
those who forgot God, so God made them forget themselves. Such people are the real
disobedient. (18-19)
The companions of Hell and the companions of Paradise shall not be held equal.
The companions of Paradise alone shall succeed. (20)
Had We bought down this Qur’ān on a mountain, you would have seen it humble
itself and break asunder for fear of God, and We mention such parables for people so
that they may think. (21)
He is God, besides whom there is no other deity. He knows the unseen and the seen.
He is the Compassionate, the Merciful. (22)
He is God, besides whom there is no other deity. He is the Sovereign Lord, the Holy
One, the Giver of Peace, the Giver of Refuge, the Guardian, the Mighty One, the All-
Powerful, the Most High! Exalted be God above their idols! (23)
He is God, the Creator, the Originator, the Modeller. His are the most gracious
attributes. All that is in the heavens and the earth gives glory to Him. And He is the
Mighty, the Wise One. (24)
Explanation
ۢۡ ٰ ٰ ۡ ۡ ۡ ٰ
19
﴾١٨﴿ ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ﺑﻤﺎ‬Oٌ P‫ ن ﷲ*) ﺧﺒ‬j )*‫ﻘﻮ ﷲ‬h ‫ و‬l ‫ﻔ ٌﺲ ﻣﺎ ﻗﺪﻣ ۡﺖ ﻟﻐ ٍﺪ‬o ۡ ä‫ﻘﻮ ﷲ*) و ﻟﺘﻨ‬h ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨﻮ‬
Though the words used seemingly address common Muslims, however, their context
and placement show that they are directed primarily at the hypocrites whose weaknesses
are under discussion from the beginning of this sūrah. At the end, their attention is
being directed to the fundamental reality, indifference to which is the primary cause of
all spiritual ailments, and whose remedy is the sole remedy of all intellectual, spiritual
and moral ailments. Believers should continue to asses what deeds they have done in
preparation of the imminent Day of Judgement. The emphasis on fearing God is to warn
people that they should not remain in the misconception that this world is a place of
merriment and amusement which will suddenly end. It will not end like this; it will be
followed by a day of reward and punishment which is bound to come.
The Hereafter is signified by the word “tomorrow.” The reason is to refer to its
proximity and certainty so that people should not delay their self-accountability. They
should not leave this to the end to contemplate because that day is not far off. Just as
tomorrow follows today, this day ۢ is at ٰ hand.ٰ ٰ
ۡ
In the part of the verse: ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ﺑﻤﺎ‬Oٌ P‫ ن ﷲ*) ﺧﺒ‬j )*‫ﻘﻮ ﷲ‬h ‫و‬, the word )*‫ﻘﻮ ﷲ‬h ‫ و‬is repeated in order
to direct attention to the importance of the issue. After that, they are reminded that they
should not remain in the misconception that God is unaware of their deeds. He is well
aware of each of their words and deeds. For this reason, it is in their own benefit that
whatever they do, they should realize that it is in God’s knowledge, and one day they
will be rewarded or punished for it.
ٰۡ ۡ ۡ ٰ
20
﴾١٩﴿ ‫ﻚ ﻫﻢ ﻟﻔﺴﻘ ۡﻮن‬TÊ‫ وﻟ‬j ‫ﻔﺴﻬ ۡﻢ‬o ‫ﺎﻟﺬ ۡﻳﻦ ﻧﺴﻮ ﷲ*) ﻓﺎﻧ ٰﺴﻬ ۡﻢ‬v ‫و ﻵﻹ ﺗﻜ ۡﻮﻧ ۡﻮ‬
The verse tells them that they should notٰ become like those who forgot God, so God
made them forget their fate. The words )*‫ﺎﻟﺬ ۡﻳﻦ ﻧﺴﻮ ﷲ‬v refer to the Jews. They were the
guides of these hypocrites. The Qur’ān has informed them that if, like the Jews, they
too forget God, they should remember that they will not harm God in any way; they
will only ruin themselves.
ۡ ۡ
The words ‫ﻔﺴﻬ ۡﻢ‬o ‫ ﻓﺎﻧ ٰﺴﻬ ۡﻢ‬direct attention to a very important reality: those who forget
19. Believers! Fear God and let every soul fully evaluate what he has done for tomorrow.
And fear God; indeed, God is aware of all your deeds.
20. And be not like those who forgot God, so God made them forget themselves. Such
people are the real disobedient.
God become indifferent to their own good and evil and to their fate. All value,
significance and majesty of life depends on understanding the reality that the
Almighty has not given it to us to indulge in a few days of luxury; He has given it to
us so that we spend it in obedience to Him, and earn the eternal kingdom of heaven.
This pinnacle can of course be achieved by someone who always keeps in mind that
he has not been given life by chance; on the contrary, it is a blessing of a Gracious
Being and He has given it with a special purpose. If a person leads his life in
accordance with this special purpose, it will be a great eternal reward for him, and if
he forgets this, it will
ٰ ۡ automatically become an eternal curse for him.
The words ‫ﻚ ﻫﻢ ﻟﻔﺴﻘ ۡﻮن‬TÊ‫ وﻟ‬state that these people are the real disobedient of God.
When they forgot God, they forgot the nature of their life’s relationship with God, as a
result of which they became utterly defiant to Him.
The essence of remembering God is evident from these words: a person should
always keep fresh before himself the nature of his relationship with God. This continual
remembrance has a great effect on one’s life. If this relationship is not kept in mind,
then remembering God bears little result; it becomes more of a ritual, observing which
or not observing it is equal.
ۡ ۡ ۡ ۤ
21
﴾٢٠﴿ ‫ﺰ ۡون‬£‫ ۡﺻ ٰﺤﺐ ﻟﺠﻨﺔ ﻫﻢ ﻟﻔﺂ‬j ‫ﻵﻹ ﻳ ۡﺴﺘﻮ ۡي ۡﺻ ٰﺤﺐ ﻟﻨﺎر و ۡﺻ ٰﺤﺐ ﻟﺠﻨﺔ‬
Mentioned in this verse is another very important reality, keeping which in mind, is
essential to understanding the actual value and significance of life: the difference
between the dwellers of Paradise and those of Hell will not be such that it should not
be given importance to. Today, if a person, while succumbing to his base desires, is
not able to feel the difference between Paradise and Hell, then he should keep in mind
the fact that the difference between the two is not of some degree so that one can
restrict oneself to lead the life of a dweller of Hell in some respect or the other; the
difference between the two is that of eternal doom and eternal mercy. Success and
salvation shall be reserved only for the dwellers of Paradise. The dwellers of Hell
shall have nothing but torment and curse in store for them.
22
﴾٢١﴿‫ ۡون‬D¸‫ﺑﻬﺎﻟﻠﻨﺎسﻟﻌﻠﻬ ۡﻢﻳﺘﻔ‬DÙo‫وﺗﻠﻚ ﻵۡﻹ ۡﻣﺜﺎل‬j)*‫ﺟﺒ ٍﻞﻟﺮ ﻳۡﺘ "ﻪﺧﺎﺷ ًﻌﺎﻣﺘﺼﺪ ًﻋﺎﻣ ۡﻦﺧﺸﻴﺔ ﷲ‬8ٰx‫ ۡ ٰ نﻋ‬Ü‫ﻟ ۡﻮ ﻧﺰﻟﻨﺎ ٰﻫﺬ ﻟ‬
This verse scolds and rebukes the hypocrites: as far as educating and reminding
them and conclusively delivering the truth to them is concerned, this have been done
in their ultimate form. This Qur’ān is such an entity that had it been revealed on a
21. The companions of Hell and the companions of Paradise shall not be held equal. The
companions of Paradise alone shall succeed.
22. Had We bought down this Qur’ān on a mountain, you would have seen it humble itself
and break asunder for fear of God, and We mention such parables for people so that they may
think.
thing as hard and as insensitive as a mountain, it, too, would have submitted and
shattered to pieces for fear of God; however, so hard-hearted are the hypocrites that
they are not even slightly effected by it.
ۡ ۡ ۡ
The Almighty says in the part ‫ ۡون‬D¸‫ﺑﻬﺎ ﻟﻠﻨﺎس ﻟﻌﻠﻬ ۡﻢ ﻳﺘﻔ‬DÙo ‫و ﺗﻠﻚ ﻵﻹ ۡﻣﺜﺎل‬, that these parables
are being mentioned so that people reflect on their circumstances to see that if such a
potent thing is not influencing them, then the fault does not lie with it; it lies with their
callous hearts. Moreover, they should also reflect that if this callousness has increased
so much, then God, according to His practice, might even seal their hearts, in the same
way that He sealed the hearts of the Jews.
This subject is discussed in various styles at various other instances in the Qur’ān. I
will cite some examples so that the real picture emerges before the eyes of the readers.
In Sūrah al-Baqarah, it was said regarding the Jews:
ۡ ۡ ۡ ۡ ً ۡ ٰ
‫ و ن ﻣﻨﻬﺎ ﻟﻤﺎ‬j ‫ و ن ﻣﻦ ﻟﺤﺠﺎرة ﻟﻤﺎ ﻳﺘﻔﺠﺮ ﻣﻨﻪ ﻵ ۡﻹﻧ ٰﻬﺮ‬j ‫ﺎﻟﺤﺠﺎرة ۡو ﺷﺪ ﻗ ۡﺴﻮة‬v ³½‫ ۡﻌﺪ ذﻟﻚ ﻓ‬€ ‫ﻦ‬È ‫ﺛﻢ ﻗﺴ ۡﺖ ﻗﻠ ۡﻮﺑﻜ ۡﻢ ﻣ‬
ٰ ٰ ۡ ۡ ۡ ۡ ۡ
(٧٤:٢) .‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ﻐﺎﻓ ٍﻞ ﻋﻤﺎ‬€ )*‫و ﻣﺎ ﷲ‬jÄ)*‫ و ن ﻣﻨﻬﺎ ﻟﻤﺎ ﻳ ۡﻬﺒﻂ ﻣ ۡﻦ ﺧﺸﻴﺔ ﷲ‬j ‫ج ﻣﻨﻪ ﻟﻤﺂء‬Dá‫ﻳﺸﻘﻖ ﻓﻴ‬
Then, after this, your hearts became as hard as if they were rocks or even harder;
and there are some rocks from which rivulets flow, and there are some which break
asunder and water gushes from them, and others which fall down for fear of God.
And God is not unaware of whatever you do. (2:74)
Similarly, in Sūrah al-Ḥadīd, it is said, regarding the hypocrites who are discussed
here:
‫ﺎﻟﺬ ۡﻳﻦ ۡوﺗﻮ ﻟﻜ ٰﺘﺐ ﻣ ۡﻦ‬v ‫ ﷲ*) و ﻣﺎ ﻧﺰل ﻣﻦ ﻟﺤﻖ ® و ﻵﻹ ﻳﻜ ۡﻮﻧ ۡﻮ‬D—‫ﻟ ۡﻢ ﻳﺎن ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ۡن ﺗﺨﺸﻊ ﻗﻠ ۡﻮﺑﻬ ۡﻢ ﻟﺬ‬
ٰ ۡ ۡ
(١٦:٥٧) .‫ ﻣﻨﻬ ۡﻢ ﻓﺴﻘ ۡﻮن‬Oٌ P‫ و ﻛﺜ‬j ‫ﻗ ۡﺒﻞ ﻓﻄﺎل ﻋﻠ ۡﻴﻬﻢ ﻵۡﻹﻣﺪ ﻓﻘﺴ ۡﺖ ﻗﻠﻮۡﺑﻬ ۡﻢ‬
Is it not time for true believers to submit with fervent hearts to God’s reminder,
and to the truth revealed, and they may not be like those who were given the
scriptures before this, then a long period passed and whose hearts were hardened?
And many of them were defiant. (57:16)
It is evident from certain clues referred to by my mentor, Imām Ḥamīd al-Dīn

Farāhī that he interprets this verse under
ۡ discussion in the light of the following one: ‫ﻧﺎ‬
.‫ﺎن ﻇﻠ ۡﻮ ًﻣﺎ ﺟﻬ ۡﻮﻵًﻹ‬v ‫ ﻧ "ﻪ‬j ‫ ۡن ﻳ ۡﺤﻤﻠﻨﻬﺎ و ﺷﻔﻘﻦ ﻣﻨﻬﺎ و ﺣﻤﻠﻬﺎ ﻵۡﻹﻧﺴﺎن‬VP‫ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض و ﻟﺠﺒﺎل ﻓﺎﺑ‬8x‫ﺿﻨﺎ ﻵۡﻹﻣﺎﻧﺔ ﻋ‬D›
(٧٢:٣٣) (We offered Our trust to the heavens, to the earth, and to the mountains, but
they refused the burden and were afraid to receive it; man undertook to bear it. Indeed,
he is one who wrongs his soul and is overwhelmed by emotions, (33:72)). No doubt,
that one of its aspects is indeed explained by the above referred-to verse of Sūrah al-
Aḥzāb; however, the verses of Sūrah al-Baqarah and Sūrah al-Aḥzāb quoted above
explain each and every aspect of it.

The Qur’ān has regarded it as a parable. In a parable, there is no exaggeration or
fantasy to be found; the objective is to see whether an abstract and symbolic thing has
been depicted in a tangible and material way through comparison or not. Viewed thus,
it will seem that this parable is a very fine and meaningful one.
The address in the word ‫ ﻟﺮ ۡﻳﺘ "ﻪ‬can be general; however, if the Prophet (sws) is
regarded its addressee, then there is a lot of assurance in it for him as well: if people are
not being influenced by his call, then this is no fault of his; such is the nature of the
Qur’ān which is being recited out to him that had it been revealed on a mountain, it
would have been rent asunder because of God’s fear; however, their hearts have become
harder than stones because they are not being influenced by it.
ۡ ۤ ٰ
23
﴾٢٢﴿ ‫ ﻫﻮ ﻟﺮ ۡﺣ ٰﻤﻦ ﻟﺮﺣ ۡﻴﻢ‬l ‫ ٰﻋﻠﻢ ﻟﻐ ۡﻴﺐ و ﻟﺸﻬﺎدة‬l ‫ﻫﻮ ﷲ*) ﻟﺬ ۡي ﻵﻹ ﻟٰﻪ ﻵﻹ ﻫﻮ‬
When the previous verse mentioned God’s fear, this verse came up with a mention
of the basic attributes of God so that the believers, the disbelievers and the hypocrites,
all come to know of these attributes. They should thus have an idea of how to fear
Him, how much to love Him, how to pin their hopes in Him, how to put their trust in
Him and how to live and die for His cause. I have stated many times in this exegesis
this fact of philosophy of religion that the basis of the sharī‘ah and religion is the
attributes of God and what these attributes entail. Whatever is mentioned in the
Qur’ān from the beginning to the end, is a mention of manifestations of God’s
attributes and what they necessitate. From these attributes has emanated the
philosophy of religion, and from them have the manifestations and forms of religious
directives come into being. For this reason, it is essential to understand them;
however, to understand them, it is essential to understand the whole Qur’ān. Here, I
will just briefly allude to those aspects which are helpful in understanding the initial
requirements ofٰ these attributes.
ۤ
‫ﻫﻮ ﷲ*) ﻟﺬ ۡي ﻵﻹ ﻟٰﻪ ﻵﻹ ﻫﻮ‬: first of all, the Almighty has reminded us of His divinity and also
of the fact that no one except Him is God. For this reason, a person should turn to him
in both hope and despair. No one except Him is worthy of being called God or being
worshipped. Similarly, no one should pin his hopes in some one other than God by
regarding him to be the fountainhead of granting wishes and prayers.
ۡ ۡ
‫ ٰﻋﻠﻢ ﻟﻐ ۡﻴﺐ و ﻟﺸﻬﺎدة‬: He knows what is hidden and what is apparent. The word ‫ﻟﻐ ۡﻴﺐ‬
(hidden) is used here with reference to people; otherwise, everything is apparent to
God. Both hope and fear relate to this attribute. The aspect of despair is related to it
the following manner: whatever a person does, whether openly or secretly, it is in
God’s knowledge, and when everything is in His knowledge, He shall necessarily call
23. He is God, besides whom there is no other deity. He knows the unseen and the seen. He
is the Compassionate, the Merciful.
man to account for each and every thing. At that time, neither will a person be able to
hide any of his words or deeds, nor will any intercessor wrongly intercede for him
before the Almighty. The aspect of hope is related to it in the following manner: when
a person’s Lord is aware of all the hidden and the apparent, then he should repose all
his trust in Him, and present all his pleadings before Him.
‫ﻫﻮ ﻟﺮ ۡﺣ ٰﻤﻦ ﻟﺮﺣ ۡﻴﻢ‬: I have already elaborated upon the difference between ‫ ﻟﺮ ۡﺣ ٰﻤﻦ‬and ‫ﻟﺮﺣ ۡﻴﻢ‬
in the exegesis of the bismallah verse. The former alludes to the fervour and zeal
found in God’s mercy, and the latter to its continuity and permanence. A little
deliberation shows that in these attributes too, the aspects of both hope and fear are
present. The aspect of hope is very evident: when God is both ‫ ﻟﺮ ۡﺣ ٰﻤﻦ‬and ‫ ﻟﺮﺣ ۡﻴﻢ‬, then
there is no question of any oppression and injustice with anyone so that anyone may
require an intercessor to protect oneself from these. Whatever God has done and
whatever He shall do, He has done and shall do for the sake of mercy – both in this
world and in the Hereafter. The aspect of fear is that when God is both ‫ ﻟﺮ ۡﺣ ٰﻤﻦ‬and ‫ ﻟﺮﺣ ۡﻴﻢ‬,
He will not tolerate the oppression of anyone, and will necessarily avenge the
oppression of all those who were guilty of it. For this reason, at various places in the
Qur’ān, He has regarded the Day of Judgement to be a manifestation of His mercy: it
is this mercy which necessitates such a day to come so that He does justice with each
ۡ ۡ
and every person: (١٢:٦) .‫ ﻳ ۡﻮم ﻟﻘ ٰﻴﻤﺔ‬8ٰ_ ‫ ﻟﻴ ۡﺠﻤﻌﻨﻜ ۡﻢ‬j ‫ﻔﺴﻪ ﻟﺮ ۡﺣﻤﺔ‬o 8ٰx‫( ﻛﺘﺐ ﻋ‬God has decreed mercy
for Himself: surely, He will gather you all on the Day of Judgement, (6:12)).
ۡ ٰ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۤ ٰ
24
﴾٢٣﴿‫• ۡﻮن‬D§‫ﺳ ۡﺒ ٰﺤﻦ ﷲ*) ﻋﻤﺎ ﻳ‬jOm‫ ﻟﻤﻠﻚ ﻟﻘﺪ ۡوس ﻟﺴ ٰﻠﻢ ﻟﻤ ۡﺆﻣﻦ ﻟﻤﻬ ۡﻴﻤﻦ ﻟﻌﺰ ۡﻳﺰ ﻟﺠﺒﺎر ﻟﻤﺘﻜ‬l ‫ﻫﻮ ﷲ*) ﻟﺬ ۡي ﻵﻹ ﻟٰﻪ ﻵﻹﻫﻮ‬
The verse begins with the words already mentioned in the previous verse. Evident
from this repetition is that the refutation of polytheism and the affirmation of
monotheism is the most important thing pointed out here. The reason, obviously, is
that polytheism emanates from wrong concepts regarding the attributes of God. And,
when on these attributes all religion and sharī‘ah are founded, as I have referred to
earlier, then it is essential that any fissure in this foundation be taken care of.
After this, eight of God’s worthy attributes are stated one after the other: there is no
particle of conjugation between them. I have already explained this principle of the
Arabic language at some place in this exegesis that when attributes are mentioned in
this way, without any particle of conjugation, then it means that they are
simultaneously present in the noun they qualify.
ۡ
‫( ﻟﻤﻠﻚ‬al-Mālik): He is the Sovereign Lord. He alone created the world and He alone
is its master and ruler. It is because of this right of His that He sent His messengers so
that they are able to inform people of His directives, and people, while obeying them,
24. He is God, besides whom there is no other deity. He is the Sovereign Lord, the Holy
One, the Giver of Peace, the Giver of Refuge, the Guardian, the Mighty One, the All-Powerful,
the Most High! Exalted be God above their idols!
earn His pleasure.

ۡ
‫( ﻟﻘﺪ ۡوس‬al-Quddūs) He is devoid of any blemish, any shortcoming and any wrong.
For this reason, He has revealed His Book to purify and cleanse His servants. He sent
His messengers so that people can become worthy of His nearness by being cleansed. In
ۡ ۡ
Sūrah al-Jumu‘ah, both these attributes: ‫ ﻟﻤﻠﻚ‬and ‫ ﻟﻘﺪ ۡوس‬are referred to, together with
ۡ ۡ ۡ ۡ
what they entail. First, God’s attributes are mentioned thus: .‫ﻟﻤﻠﻚ ﻟﻘﺪ ۡوس ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬
(١:٦٢). After what these attributesۡ entail is stated in these words: ‫ ۡ رﺳ ۡﻮﻵًﻹ‬VPٖ ‫ ﻵۡﻹﻣ‬89 ‫ﻌﺚ‬€ ‫ﻫﻮ ﻟﺬ ۡي‬
(٢:٦٢) .Vٍ ۡP‫ ﺿ ٰﻠ ٍﻞ ﻣﺒ‬³ۡ è‫ﺎﻧ ۡﻮ ﻣ ۡﻦ ﻗ ۡﺒﻞ ﻟ‬v ‫( ﻣﻨﻬ ۡﻢ ﻳ ۡﺘﻠ ۡﻮ ﻋﻠ ۡﻴﻬ ۡﻢ ٰ ٰﻳﺘ ٖﻪ و ﻳﺰ• ۡﻴﻬ ۡﻢ و •ﻌﻠﻤﻬﻢ ﻟۡﻜ ٰﺘﺐ و ﻟۡﺤﻜﻤﺔ و ۡن‬it is He Who
has sent forth among the Unlettered, a Messenger of their own to recite to them His
revelations and purifies them, (62:2)). A little deliberation shows that He sent His
Messenger and revealed His Book because He is the sovereign Lord. An obvious
requirement of He being the sovereign Lord is that He send His envoys to His subjects
and also send His directives to them, and He wanted His subjects to be purified and
cleansed because He Himself is pure and perfect. He does not like that His servants be
incriminated with sin. Further down in the sūrah, the requirements of the attributes of
‘Azīz and Ḥakīm have also been stated, which shall be explained when the time
comes.
‫( ﻟﺴ ٰﻠﻢ‬al-Salām): This world means “peace, happiness and serenity.” If a person has
to wish peace to someone, he uses this very word. About the night of destiny, the
Qur’ān
ۡ ٰ has stated:
(٥:٩٧) ◌ِ .‫` ﻣﻄﻠﻊ ﻟۡﻔ ۡﺠﺮ‬a‫ ﺣ‬³´ Ä‫( ﺳ ٰﻠ ٌﻢ‬that night is peace in entirety; it is till break of dawn,
(97:5)). In other words, God is a refuge and shield for His servants against every
calamity and danger. When a person resigns himself to His refuge, he becomes happy
and content. It is a blessing of this attribute that remembering
ۡ ۡ ٰ God ۡ is a means of peace
and tranquillity for the hearts: (٢٨:١٣) .‫ﻦ ﻟﻘﻠ ۡﻮب‬T‫ ﷲ*) ﺗﻄﻤ‬D—‫( ﻵﻹ ﺑﺬ‬surely, in the
remembrance of God all hearts are comforted, (13:28)).
ۡ
‫( ﻟﻤ ۡﺆﻣﻦ‬al-Mu‘min): this means “one who gives refuge.” In other words, when a
person seeks His refuge against Satan and his agents, He grants him His refuge. This
refuge cannot be procured anywhere else and from anyone else. Satan has access to
everyone except God.
ۡ
‫( ﻟﻤﻬ ۡﻴﻤﻦ‬al-Muhaymin): In the opinion of Khalīl and Abū ‘Ubaydah, this word means
“guardian.” Ibn al-Anbārī is of the view that it means “protector” (al-qā’im ‘alā al-
nās). Imām Farāhī25 says that it means “one who can be trusted and is one’s advocate.”
In my opinion, there is not much difference between these meanings. He, who is the
guardian and protector, is the one who can be trusted and who is one’s advocate. The
Qur’ān is also al-Muyahmin because it is a guardian over all other divine scriptures.
ۡ
‫( ﻟﻌﺰ ۡﻳﺰ‬al-‘Azīz): This attribute has been explained on several occasions in this
25. For all these opinions, see: Ḥamid al-Din Farāhi, Mufradāt al-Qur’ān, 2nd ed.
(Azamgarh: Dā’irah al-Ḥamidiyyah, 2004), 383.
exegesis. It has the meaning of being inaccessible and beyond, and also that of being
powerful and strong. In other words, none can dominate or overpower God. He can
vanquish all.
ۡ
‫( ﻟﺠﺒﺎر‬al-Jabbār): This word refers to someone having might and power. This word
is also used for stalks of tall palm trees. In the Qur’ān, it has also been used for the
fearing whom, the Israelites had pleaded thus to the Almighty: ‫ن ﻓ ۡﻴﻬﺎ‬
ۡ ۡ ۡ ٰ
formidable people,
(٢٢:٥) .‫ﺟﻮ ﻣﻨﻬﺎ‬Dá‫` ﻳ‬a‫ و ﻧﺎ ﻟ ۡﻦ ﻧ ۡﺪﺧﻠﻬﺎ ﺣ‬ö ‫( ﻗ ۡﻮ ًﻣﺎ ﺟﺒﺎر ۡﻳﻦ‬a race of powerful people dwells in this land.
And We do not have the courage to set foot in it till they are gone, (5:22). This
attribute refutes all those concepts of divinity, in which all significance is given to
goddesses.
ۡ
Om‫( ﻟﻤﺘﻜ‬al-Mutakabbir): this word refers to someone who knows that he is great and
superior. If this feeling is in someone other than the Almighty, then it is wrong,
because none except God has attained greatness and superiority on His own. All
others are great and superior because God has blessed them with greatness and
superiority. The feeling of superiority is worthy for God and also a reality because His
superiority is His own, and is so since the beginning and will remain with Him
eternally. It is because of this feeling He has that He does not tolerate any partners in
His kingdom and dominion. This cognizance of the Almighty is stated thus in other
divine scriptures: “God your Lord is a ghuyūr [honourable] God; just as you would
not tolerate that your wife sleep with someone else, he also does not tolerate that His
26
servant serve someone else.” In my opinion, what the Qur’ān has denoted by the
ۡ
word Om‫( ﻟﻤﺘﻜ‬al-Mutakabbir), is denoted in these scriptures by the word ghuyūr
[honourable].ٰ
ۡ
‫• ۡﻮن‬D§‫ﺳ ۡﺒ ٰﺤﻦ ﷲ*) ﻋﻤﺎ ﻳ‬: The implication is that what is the comparison between these
attributes of majesty and perfection of the Almighty, and between these imaginary
deities of the idolaters? The God Who possesses these attributes is over and above
associating such partners with. If such an association is made, His other basic
attributes will stand in conflict with it, and if this is done forcibly, a disharmony will
be created in His attributes.
ۡ ۡ ٰ ۡ ۡ ۡ ۡ ٰ
27
﴾٢٤﴿‫وﻫﻮ ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬l‫ ﻟﺴ ٰﻤ ٰﻮتو ﻵۡﻹ ۡرض‬89‫ﻳﺴﺒﺢﻟ "ﻪ ﻣﺎ‬j`¨‫ﻫﻮ ﷲ*) ﻟﺨﺎﻟﻖ ﻟﺒﺎرئ ﻟﻤﺼﻮرﻟﻪ ﻵۡﻹ ۡﺳﻤﺂء ﻟﺤ ۡﺴ‬
It is God Who causes all the phases of creation of everything to take place. He
makes a plan of everything, and then creates it and models and perfects it. Neither
does He ask for help to complete any of these phases, nor does anyone help Him out
or is able to help Him in them; so, how can partners be imputed to Him in this
26. I have been unable to locate this verse in the divine scriptures. (Translator)
27. He is God, the Creator, the Originator, the Modeller. His are the most gracious attributes.
All that is in the heavens and the earth gives glory to Him. And He is the Mighty, the Wise
One.
process? Each and every being passes through these three phases of creation. The first
phase is that of design and plan. The Arabic word used for it is ‫ﺧﻠﻖ‬. The second phase
is to bring it into existence. The Arabic word used for it is ‫ﺑﺮء‬. The third phase is to
perfect it. The Arabic word used for it is ‫ﺗﺼﻮﻳﺮ‬. If it is God alone, Who is responsible
for these three phases of a thing, He alone is worthy of being glorified and worshipped
by all.
ٰ ۡ ۡ
The implication of the words `¨‫ ﻟﻪ ﻵﻹ ۡﺳﻤﺂء ﻟﺤ ۡﺴ‬is that mentioned in this verse are some
basic attributes of the Almighty. All other gracious names and attributes also belong
to Him. The word ‫ ۡﺳﻤﺂء‬here refers to attributes. All names of God express one or the
other attribute He possesses.
ۡ
The implication of the words ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻵﻹ ۡرض‬89 ‫ ﻳﺴﺒﺢ ﻟ "ﻪ ﻣﺎ‬is that since it is God Who has
caused all the phases of creation of a thing to take place, hence, everything in the
heavens and the earth glorifies Him. If a person does not do so while exercising his
freedom of will, then this is an act of not acknowledging the truth, and arrogance on
his part. The correct attitude for him is to glorify and to worship God and not associate
partners with Him.
ۡ ۡ
The words ‫ و ﻫﻮ ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬at the end once again remind man of God’s attributes, with
which this sūrah began. A person should keep in mind that God is powerful (‫ﻳﺰ‬¤›) and
ٌ
hence He can do what He wants to. Had He intended, He would have forced man to
worship and glorify Him the way the rest of the universe is doing. However, He, at the
same time, is wise (‫ﻴﻢ‬ ٌ ‫)ﺣﻜ‬. For this reason, He wanted to try man by giving him the
freedom of will. He wanted to test whether, after being granted with this status, he
recognises the right of God on him, or ends up as a slave of Satan.
With the grace of God, I come to the end of this sūrah’s exegesis. ‫ ذ ﻟﻚ‬8x‫( ﻓﺎﻟﺤﻤﺪ ﷲ*) ﻋ‬so
Raḥmānābād
3rd February, 1978 AD
23rd Ṣafr 1398 AH
Sūrah al-Mumtaḥinah (60)
Sūrah al-Mumtaḥinah

In the previous sūrahs, the hypocrites were asked to break their ties with the People
of the Book, in particular the Jews, and most of these hypocrites, as was referred to
earlier, were from among the People of the Book. In this sūrah, Muslims are asked to
break their ties from the idolaters, and the address is specifically directed to those
among them who had entered the folds of Islam and had also migrated to Madīnah for
the cause of religion. However, they had not yet broken the shackles of kinship and
brotherhood with the people of Makkah. For this reason, on occasions of trial, such
weaknesses would emanate from them as were against faith and sincerity. In other
words, the subject of uprooting hypocrisy and isolating the Muslims from the rest
which is the common subject of all the musabbiḥāt sūrahs, is also the subject of this
sūrah. The only difference is that in this sūrah the direction of address is towards
Muslims who did migrate, yet the real Abrahamic essence of migration was not yet
evident to them. They are reminded of the example set by Abraham (sws): if they
want to reap the real blessings of migration, then, like Abraham (sws), they, too, must
sever every kind of relationship with their former environment and dedicate
themselves fully to God and His Prophet (sws).

Verses (1-3): The sūrah begins with a warning sounded to the weak Muslims who,
after migration, had secret ties of friendship with the idolaters of Makkah, even after
they had expelled the Prophet (sws) and the Muslims from their land – their only fault
being that they had professed faith in God. It is pointed out that these people are not
worthy of such ties, as they would try all they can to make the Muslims reject faith;
furthermore, if family ties at the expense of sincerity with God and the Prophet (sws)
are established, then such relationships will never be of any use to them in the
Hereafter: they shall stand severed in the next world.
Verses (4-7): A few glimpses of the episode of the Prophet Abraham (sws) are
depicted and the addressees are directed to learn a lesson from it. He had proclaimed
total acquittal from his nation unless they professed faith in the one and only God. In
this regard, they are told to hold steadfast to Abraham’s prayer which he had often
said to persevere in the difficulties of his own migration. Moreover, glad tidings are
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Mumtaḥinah 270
given to them that it is quite possible that these people, from whom they have been
directed to break their ties, would accept Islam in the near future.
Verses (8-9): An explanation of the fact that what has been asked is dissociation with
those who had waged war with the Muslims and compelled them and the Prophet
(sws) to leave their homes; those who have not done so, should be dealt with justice
and in a virtuous way.
Verses (10-11): Certain directives relating to the women who had migrated from
Makkah are given: they should only be accepted after they have been examined as
regards their faith. If it is proven that they have migrated specifically for the cause of
Islam, only then should they be included in the ranks of the Muslims. It is not lawful
for the Muslims to keep idolatrous women in marriage. They should liberate them and
mutually exchange the dowers.
Verse (12): The Prophet (sws) has been directed to take a pledge from women who
come to him for the cause of Islam and intend to lead their lives purely according to
its directives.
Verse (13): At the very end of the sūrah, Muslims are warned not to establish
friendship with the Jews and the disbelievers. Both shall meet the same fate: they have
been shaken from their very roots.

ٰ
ۡ ۡ ۡ
l ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻵﻹ ﺗﺘﺨﺬ ۡو ﻋﺪو ۡي و ﻋﺪو• ۡﻢ ۡوﻟﻴﺂء ﺗﻠﻘ ۡﻮن ﻟ ۡﻴﻬ ۡﻢ ﺑﺎﻟﻤﻮدة و ﻗ ۡﺪ ﻛ¦ ۡو ﺑﻤﺎ ﺟﺂء• ۡﻢ ﻣﻦ ﻟﺤﻖ‬
ۡ ٰ ۡ
‫ ۡون ﻟ ۡﻴﻬ ۡﻢ‬DÞ‫ ﺗ‬ö ۡ8ý‫ و ۡﺑﺘﻐﺂء ﻣ ۡﺮﺿﺎ‬8ۡ x‫ ﺳﺒ ۡﻴ‬8ۡ 9 ‫ ۡﺟﺘ ۡﻢ ﺟﻬ ًﺎد‬D¥ ‫ ۡن ﻛﻨﺘ ۡﻢ‬j ‫ﺟ ۡﻮن ﻟﺮﺳ ۡﻮل و ﻳﺎ• ۡﻢ ۡن ﺗ ۡﺆﻣﻨ ۡﻮ ﺑﺎﷲ*) رﺑﻜ ۡﻢ‬Dá‫ﻳ‬
ۡ ۡ ۡ ۡ ۡ ۤ ۡ ۤ ۡ
‫﴾ ۡن ﻳﺜﻘﻔ ۡﻮ• ۡﻢ ﻳﻜ ۡﻮﻧ ۡﻮ‬١﴿ ‫ و ﻣ ۡﻦ •ﻔﻌﻠﻪ ﻣﻨﻜ ۡﻢ ﻓﻘ ۡﺪ ﺿﻞ ﺳﻮآء ﻟﺴﺒ ۡﻴﻞ‬j ‫ و ﻧﺎ ۡﻋﻠﻢ ﺑﻤﺎ ﺧﻔ ۡﻴﺘ ۡﻢ و ﻣﺎ ۡﻋﻠﻨﺘ ۡﻢ‬ö ‫ﺑﺎﻟﻤﻮدة‬
ۤ ۡ ۡ ٓ ۡ ۤ
Ä‫﴾ ﻟ ۡﻦ ﺗﻨﻔﻌﻜ ۡﻢ ۡرﺣﺎﻣﻜ ۡﻢ و ﻵﻹ ۡوﻵﻹدﻛ ۡﻢ‬Q٢﴿ ‫آء و ﻳ ۡﺒﺴﻄ ۡﻮ ﻟ ۡﻴﻜ ۡﻢ ۡﻳﺪﻳﻬ ۡﻢ و ﻟﺴﻨﺘﻬ ۡﻢ ﺑﺎﻟﺴ ۡﻮء و ود ۡو ﻟ ۡﻮ ﺗﻜ¦ ۡون‬ ً ‫ﻟﻜ ۡﻢ ۡﻋﺪ‬
ۡ ٌ ٌ ۡ ٰ ۡ ۡ
‫ ذ ﻗﺎﻟ ۡﻮ‬l ‫ۤ ۡﺑ ٰﺮﻫ ۡﻴﻢ و ﻟﺬ ۡﻳﻦ ﻣﻌ "ﻪ‬8ۡ 9 ‫ﺎﻧ ۡﺖ ﻟﻜ ۡﻢ ۡﺳﻮة ﺣﺴﻨﺔ‬v ‫﴾ ﻗ ۡﺪ‬٣﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺑﺼ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ •ﻔﺼﻞ ﺑ ۡﻴﻨﻜ ۡﻢ‬Ä‫ﻳ ۡﻮم ﻟﻘ ٰﻴﻤﺔ‬
ٰ ۡ ۡ ۡ ٰ ۡ
à‫ ۡﻌﺒﺪ ۡون ﻣ ۡﻦ د ۡون ﷲ*) ﻛ¦ ۡ ﻧﺎ ﺑﻜ ۡﻢ و ﺑﺪ ﺑ ۡﻴﻨﻨﺎ و ﺑ ۡﻴﻨﻜﻢ ﻟﻌﺪ وة و ﻟﺒﻐﻀﺂء ﺑ ًﺪ ﺣ‬h ‫ءؤ ﻣﻨﻜ ۡﻢ و ﻣﻤﺎ‬Ê ‫ﻟﻘ ۡﻮﻣﻬ ۡﻢ ﻧﺎ ﺑﺮ‬
ۡ ٰ ۤ ۡ ۤ ٰ
‫ﻠﻨﺎ و‬v‫ رﺑﻨﺎ ﻋﻠ ۡﻴﻚ ﺗﻮ‬j ‫ﺗ ۡﺆﻣﻨ ۡﻮ ﺑﺎﷲ*) و ۡﺣﺪ "ه ﻵﻹ ﻗ ۡﻮل ۡﺑ ٰﺮﻫ ۡﻴﻢ ﻵﻹﺑ ۡﻴﻪ ﻵﻹ ۡﺳﺘﻐ¦ ن ﻟﻚ و ﻣﺎ ۡﻣﻠﻚ ﻟﻚ ﻣﻦ ﷲ*) ﻣ ۡﻦ ~ ۡ` ٍء‬
ۡ ۡ ۡ ۡ ً ۡ ۡ ۡ
‫﴾ ﻟﻘ ۡﺪ‬٥﴿ ‫ ﻧﻚ ﻧﺖ ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬l ‫﴾ رﺑﻨﺎ ﻵﻹ ﺗ ۡﺠﻌﻠﻨﺎ ﻓ ۡﺘﻨﺔ ﻟﻠﺬ ۡﻳﻦ ﻛ¦ ۡو و ﻏ¦ ۡ ﻟﻨﺎ رﺑﻨﺎ‬٤﴿ OP‫ﻟ ۡﻴﻚ ﻧ ۡﺒﻨﺎ و ﻟ ۡﻴﻚ ﻟﻤﺼ‬
ٰ ۡ ۡ ٰ ٰ ۡ ٰ ٌ ٌ
)*‫﴾ ﻋ ` ﷲ‬٦﴿ ‫ و ﻣ ۡﻦ ﻳﺘﻮل ﻓﺎن ﷲ*) ﻫﻮ ﻟﻐ¨` ﻟﺤﻤ ۡﻴﺪ‬j D¥‫ﺎن ﻳ ۡﺮﺟﻮ ﷲ*) و ﻟﻴ ۡﻮم ﻵۡﻹ‬v ‫ﺎن ﻟﻜ ۡﻢ ﻓ ۡﻴﻬ ۡﻢ ۡﺳﻮة ﺣﺴﻨﺔ ﻟﻤ ۡﻦ‬v
ٰ ٰ ً ۡ ۡ
﴾٧﴿ ‫ و ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬j ‫ و ﷲ*) ﻗﺪ ۡﻳ ٌﺮ‬j ‫ ﻟﺬ ۡﻳﻦ ﻋﺎدﻳۡﺘ ۡﻢ ﻣﻨﻬ ۡﻢ ﻣﻮدة‬VP‫ۡن ﻳ ۡﺠﻌﻞ ﺑ ۡﻴﻨﻜ ۡﻢ و ﺑ‬
Believers! Do not befriend those who are My enemies and yours; you extend ties of
love and friendship to them, whereas they have denied the truth that has been revealed
to you; they drive out the Messenger and yourselves because you professed faith in
God, your Lord – if you set off to fight for My cause, concealing your ties of
friendship with them, even though I know what you conceal and what you reveal. And
whoever of you do this have strayed from the right path. (1)
If they are able to find you, they will become your enemies and will raise their
hands and voice against you and will desire that you too become disbelievers. (2)
On the Day of Judgement, neither your kinsfolk, nor your progeny shall avail you.
On that day, God will separate you. He is fully watching over all your actions. (3)
You have the best example in Abraham and his companions when they said to their
people: “We disown you and those which you worship besides God. We renounce you.
Enmity and hate has become eternally evident between us until you believe in the one
and only God.” Except for the words of Abraham to his father: “I shall implore
forgiveness for you, although I have no authority from God for you in any way.” – “
Our Lord! In You we have put our trust; to You we turn and to You we shall come at
last. Lord! Do not make us the targets of evil-doing of these disbelievers. And our Lord!
Forgive us, Lord. Indeed, You are the Mighty, the Wise One.” (4-5)
Indeed, there is a good example in them for you. For those who expect [to meet]
God and [see] the Last Day. And those, who evade should know that God is self-
sufficient and has all worthy attributes. (6)
It may well be that God will instil friendship between you and your enemies. God is
Powerful and is Forgiving and Merciful. (7)
Explanation
ۡ ۡ ۡ ۡ
‫ﺟ ۡﻮن‬Dá‫ ﻳ‬l ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻵﻹ ﺗﺘﺨﺬ ۡو ﻋﺪو ۡي و ﻋﺪو• ۡﻢ ۡوﻟﻴﺂء ﺗﻠﻘﻮۡن ﻟ ۡﻴﻬ ۡﻢ ﺑﺎﻟﻤﻮدة و ﻗ ۡﺪ ﻛ¦ ۡو ﺑﻤﺎ ﺟﺂء• ۡﻢ ﻣﻦ ﻟﺤﻖ‬
ۡ ۡ ٰ
‫ و ﻧﺎ‬ö ‫ ۡون ﻟ ۡﻴﻬ ۡﻢ ﺑﺎﻟﻤﻮدة‬DÞ‫ ﺗ‬ö 8ۡ ý‫ و ۡﺑﺘﻐﺂء ﻣ ۡﺮﺿﺎ‬8ۡ x‫ ﺳﺒ ۡﻴ‬8ۡ 9 ‫ ۡﺟﺘ ۡﻢ ﺟﻬ ًﺎد‬D¥ ‫ ۡن ﻛﻨﺘ ۡﻢ‬j ‫ﻟﺮﺳ ۡﻮل و ﻳﺎ• ۡﻢ ۡن ﺗ ۡﺆﻣﻨ ۡﻮ ﺑﺎﷲ*) رﺑﻜ ۡﻢ‬
ۡ ۡ ۡ ۡ ۤ ۡ ۤ
1
﴾١﴿ ‫ و ﻣ ۡﻦ •ﻔﻌﻠﻪ ﻣﻨﻜ ۡﻢ ﻓﻘ ۡﺪﺿﻞ ﺳﻮآء ﻟﺴﺒ ۡﻴﻞ‬j ‫ۡﻋﻠﻢ ﺑﻤﺎ ﺧﻔ ۡﻴﺘ ۡﻢ و ﻣﺎ ۡﻋﻠﻨﺘ ۡﻢ‬
Though the verse addresses Muslims in a general way, it is directed at those among
them, who, even after passing through the phase of migration, still held relations with
1. Believers! Do not befriend those who are enemies of Mine and yours; you extend ties of
love and friendship to them, whereas they have denied the truth that has been revealed to you;
they drive out the Messenger and yourselves because you professed faith in God, your Lord –
if you set off to fight for My cause, concealing your ties of friendship with them, even though I
know what you conceal and what you reveal. And whoever of you do this have strayed from
the right path.
their families among the idolaters of Quraysh. As long as the Muslims were not
directed to wage a general war against the idolaters, this weakness among such
Muslims remained concealed; however, once the Muslims were asked to go after the
idolaters, this weakness started to become evident. These people were not only
hesitant in lifting arms against their families and tribes; they also wanted to make the
leaders of the Quraysh happy, lest these leaders get after their families. This attitude
of these Muslims was more akin to conciliation with the circumstances, than to
hypocrisy; they thought that if they continued having good relations with their
relatives, this might influence them into accepting Islam. However, the Qur’ān
regarded this compromise as being against the dictates of faith. It told them that the
faith they claim requires that they cannot keep relations with people who are the
enemies of God and of their own.
ٌ
The word ‫ ﻋﺪو‬is used for both singular and plural entities. It is of the pattern of ‫ﻓﻌ ْﻮ ٌل‬
and in Arabic, this pattern is used for both singular and plural entities – in fact, it does
not even distinguishٰ between the masculine and feminine gender.
ۡ ۡ ۡ ۡ ۡ
The words ‫ﺟ ۡﻮن ﻟﺮﺳ ۡﻮل و ﻳﺎ• ۡﻢ ۡن ﺗﺆﻣﻨ ۡﻮ ﺑﺎﷲ*) رﺑﻜ ۡﻢ‬Dá‫ ﻳ‬l ‫ ﺗﻠﻘ ۡﻮن ﻟ ۡﻴﻬ ۡﻢ ﺑﺎﻟﻤﻮدة و ﻗ ۡﺪ ﻛ¦ ۡو ﺑﻤﺎ ﺟﺂء• ۡﻢ ﻣﻦ ﻟﺤﻖ‬are an
explanation of what is mentioned above: such Muslims have friendly ties with these
idolaters while the latter are enemies of both God and the Muslims. It is evident from
their animosity that they rejected the religion of the Muslims and their Prophet (sws),
and they wanted to drive out these Muslims from their homes simply because they
professed faith in God.
ۡ ۡ ۡ
The style in ‫ ﺗﻠﻘ ۡﻮن ﻟ ۡﻴﻬ ۡﻢ ﺑﺎﻟﻤﻮدة‬is similar to the style in the verse: ‫ ﻟﺘ ۡﻬﻠﻜﺔ‬8_ ‫و ﻵﻹ ﺗﻠﻘ ۡﻮ ﺑﺎ ۡﻳﺪ ۡﻳﻜ ۡﻢ‬
(١٩٥:٢) (and do not, with your own hands, cast yourselves into destruction, (2:195)).
Such relations are generally established through epistles and letters and various other
means. Hence this style is very appropriate to convey this meaning. In due
consideration of this style, I have translated the expression as “extending ties of love
and friendship.”
ۡ
The present tense employed in ‫ﺟ ۡﻮن ﻟﺮﺳ ۡﻮل و ﻳﺎ• ۡﻢ‬Dá‫ ﻳ‬is meant to portray the whole
scenario before the eyes. It is meant to stir the honour of those, who are desirous of
having relations with such callous people who had driven out the Prophet (sws) and
his Companions (rta) from their homes. They are told that if, in spite of this, they
continue to invite and sustain friendly ties with these idolaters, then they should assess
their own faith because all their anger is on professing faith in God, the Lord of the
Muslims. The word ‫( رﺑﻜ ۡﻢ‬your Lord) is argumentative in nature: when God is the Lord,
then He, alone, is worthy of being professed faith in. If Muslims professed faith in
Him, then they only did what was their duty towards a rightful being; however, this
attitude of recognizing the truth became a source of anger for these idolaters.
ۡ
I have explained the style ‫ ۡن ﺗﺆﻣﻨ ۡﻮ‬at a number of places. At times, an ellipsis of a
governing noun (muḍāf) occurs before ‫ ۡن‬. If this is unfolded, the discourse would be
something to the effect: “they are driving you out on the sin or the charge of
professing belief in God, your Lord.” In other words, their greatest virtue and greatest
act of acknowledgement of truth has become their greatest sin in the eyes of their
enemies.
ً ‫ ۡﺟﺘ ۡﻢ ﺟﻬ‬D¥ ‫ۡن ﻛ ۡﻨﺘ ۡﻢ‬
Consider now the next part of theۤ verse: ‫ ۡون ﻟ ۡﻴﻬ ۤ ۡﻢ‬DÞ‫ ﺗ‬ö 8ۡ ý‫ و ۡﺑﺘﻐﺂء ﻣ ۡﺮﺿﺎ‬8ۡ x‫ ﺳﺒ ۡﻴ‬8ۡ 9 ‫ﺎد‬
ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
‫ و ﻣﻦ •ﻔﻌﻠﻪ ﻣﻨﻜﻢ ﻓﻘﺪ ﺿﻞ ﺳﻮآء ﻟﺴﺒﻴﻞ‬j ‫ و ﻧﺎ ﻋﻠﻢ ﺑﻤﺎ ﺧﻔﻴﺘﻢ و ﻣﺎ ﻋﻠﻨﺘﻢ‬ö ‫ﺑﺎﻟﻤﻮدة‬. Our exegetes have not been
able to fully grasp the correct grammatical construction of this part. So I will firstly try
to point it out. They generally think that there is an ellipses of the answer to the
condition found in it, and have tried to determine it from intrinsic indications in the text;
ۡ ۡ ۡ
however, in my opinion, the answer to both conditions: ‫ ۡن ﻛﻨﺘ ۡﻢ‬and ‫ و ﻣ ۡﻦ •ﻔﻌﻠﻪ‬is the same,
viz: ‫ﻓﻘ ۡﺪ ﺿﻞ ﺳﻮآء ﻟﺴﺒ ۡﻴﻞ‬. The ۤ word ‫ ۤ ۡون‬DÞ‫ ﺗ‬is an accusative of state from the pronoun of
ۡ ۡ
address, while the part ‫ و ﻧﺎ ۡﻋﻠﻢ ﺑﻤﺎ ﺧﻔ ۡﻴﺘ ۡﻢ و ﻣﺎ ۡﻋﻠﻨﺘ ۡﻢ‬is in the form of a parenthetical sentence.
The whole discourse can be unfolded thus: “If you go out for my cause for jihād and
to please Me, such that you hide the desire of befriending the enemies of God and His
Prophet, even though I have full knowledge of your inner and outer-selves, then you
should remember that those of you who do this will have gone astray.”
The obvious reason for regarding such people going astray is that fighting for the
cause of God and trying to earn His pleasure are totally at odds with making friends
with the enemies of God and His Prophet (sws). Both these attitudes cannot co-exist in
the heart. Had the Almighty no knowledge of both a person’s inner and outer-selves,
it was possible to deceive Him; however, since He is aware of both these facets how
can He be deceived? People who are going out while housing these opposing desires
in their hearts should remember that they are, in fact, going out for the cause of Satan
and not that of God.
'
8 9:;76 4512 3
(This path which you are treading will take you to Turkey [and not to your
destination])
Our exegetes have cited an occasion of revelation for this verse: it relates to a certain
incident involving Ḥātib ibn Abī Balta‘ah (rta). I have already quoted the opinion of my
mentor Ḥamīd al-Dīn al-Farāhī in the introduction to this exegesis that when our early
authorities cite an incident as an occasion of revelation of a particular verse, it does not
necessarily mean that that particular incident caused the revelation of a certain verse; its
purpose is to inform us that the verse also contains guidance for such incidents. A little
deliberation will show that it does not refer to a particular incident; it only alludes to a
certain situation. The weakness of human character it points out is not unique; it is the
result of a common human weakness or, as I have pointed out earlier, based on a
favourable expediency. It will become evident from succeeding verses that this latter
aspect is more appropriate to be understood. However, it is only the Almighty, the all-
knower and the wise, Who is aware of all expediencies. At times, a person forms an
opinion out of sincerity; however, concealed in it is a human weakness, which he
himself is not able to realize. It is on such weaknesses that the Almighty has informed
us that all the actions of the vanguard of this ummah form an example, to be followed by
the later people.
ۡ ٓ ۡ ۤ ً ‫ۡن ﻳ ۡﺜﻘﻔ ۡﻮ• ۡﻢ ﻳﻜ ۡﻮﻧ ۡﻮ ﻟﻜ ۡﻢ ۡﻋﺪ‬
2
﴾Q٢﴿ ‫آء و ﻳ ۡﺒﺴﻄ ۡﻮ ﻟ ۡﻴﻜ ۡﻢ ۡﻳﺪﻳﻬ ۡﻢ و ﻟﺴﻨﺘﻬ ۡﻢ ﺑﺎﻟﺴ ۡﻮء و ود ۡو ﻟ ۡﻮ ﺗﻜ¦ ۡون‬
Muslims are being informed that while they are desirous of friendship with such
people, the latter’s hearts are replete with animosity and hatred for the Muslims. If
such people are able to get the better of Muslims at some place, they will not hesitate
from harming them by the hand, or even by the tongue; they will fully try to convert
the Muslims back to their ً former beliefs. In Sūrah al-Tawbah, the words used for this
ً ۡ
attitude are: (٨:٩) .‫( و ۡن ﻳﻈﻬﺮ ۡو ﻋﻠ ۡﻴﻜ ۡﻢ ﻵﻹ ﻳ ۡﺮﻗﺒ ۡﻮ ﻓ ۡﻴﻜ ۡﻢ ﻵﻹ و ﻵﻹ ذﻣﺔ‬if they prevail against you, they
will respect neither promises, nor ties of kindred, (9:8)). The implication is that their
animosity with the Muslims is en bloc and they are so stern in this that they have no
regard for any relationship or promise in this matter. So, Muslims should not expect
any virtue from them; in fact, the correct attitude in these circumstances for the
Muslims too, is to relinquish every desire of befriending them.
ۡ ٰ ۡ ۡ ۤ ۡ
3
﴾٣﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺑﺼ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ •ﻔﺼﻞ ﺑ ۡﻴﻨﻜ ۡﻢ‬Ä‫ ﻳ ۡﻮم ﻟﻘ ٰﻴﻤﺔ‬Ä‫ﻟ ۡﻦ ﺗﻨﻔﻌﻜ ۡﻢ ۡرﺣﺎﻣﻜ ۡﻢ و ﻵﻹ ۡوﻵﻹدﻛ ۡﻢ‬
The word ‫ ۡرﺣﺎم‬connotes “relationships and kinships.” People who give preference to
these ties over the requisites of religion should remember that on the Day of
Judgement they will be of no benefit to them. On that Day, the Almighty will create a
great gulf between all such relations. At one instance, this alienation is portrayed thus:
ۡ ۡ
‫و‬.‫و ﺻﺎﺣﺒﺘ ٖﻪ و ﺧ ۡﻴﻪ‬.‫ﺬ ﺑﺒﻨ ۡﻴﻪ‬ë T‫ ﻳﻮد ﻟﻤ ۡﺠﺮم ﻟ ۡﻮ •ﻔﺘﺪ ۡي ﻣ ۡﻦ ﻋﺬ ب ﻳ ۡﻮﻣ‬j ‫ ۡوﻧﻬ ۡﻢ‬Dd‫ﻳﺒ‬.‫ﻞ ﺣﻤ ۡﻴ ٌﻢ ﺣﻤ ۡﻴ ًﻤﺎ‬r‫و ﻵﻹ ﻳ ۡﺴـ‬
ۡ
(١٤-١٠:٧٠) .‫ ﻵۡﻹ ۡرض ﺟﻤ ۡﻴ ًﻌﺎ ® ﺛﻢ ﻳﻨﺠ ۡﻴﻪ‬89 ‫و ﻣ ۡﻦ‬.‫ﻮﻳۡﻪ‬rۡ‫ ۡ` ﺗــ‬a‫ﻓﺼ ۡﻴﻠﺘﻪ ﻟ‬
And no friend shall inquire after his friend, [though] they shall be shown to one
another. The sinner will long to redeem himself from the torment of that Day by
offering his sons, his wife, his brother, his family, who remained his shelter and
all the people of the earth as ransom and then save himself from it. (70:10-14)
In Sūrah ‘Abas, this aspect is discussed thus:
2. If they are able to find you, they will become your enemies and will raise their hands and
voice against you and will desire that you, too, become disbelievers.
3. On the Day of Judgement, neither your kinsfolk, nor your progeny shall avail you. On that
day, God will separate you. He is fully watching over all your actions.
ۡ
(٣٦-٣٤:٨٠) .‫ و ﺻﺎﺣﺒﺘ ٖﻪ و ﺑﻨ ۡﻴﻪ‬.‫ و ﻣ ٖﻪ و ﺑ ۡﻴﻪ‬.‫ﻳ ۡﻮم •¦ ﻟﻤ ۡﺮء ﻣ ۡﻦ ﺧ ۡﻴﻪ‬
On that Day, man will flee from his brother, mother and father, his wife and his sons.
(80:34-36)
While addressing such Muslims, they are sounded this warning thus in Sūrah al-
Tawbah:
ۡ ۡ ۡ ۡ ۤ
‫ و ﻣ ۡﻦ ﻳﺘﻮﻟﻬ ۡﻢ ﻣﻨﻜ ۡﻢ‬j ‫ ﻵ ۡﻹ ۡﻳﻤﺎن‬8x‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻵﻹ ﺗﺘﺨﺬ ۡو ٰ ﺑﺂء• ۡﻢ و ﺧﻮ ﻧﻜ ۡﻢ ۡوﻟﻴﺂء ن ۡﺳﺘﺤﺒﻮ ﻟﻜ¦ ﻋ‬
ٌ ۡ ۡ ۨ ۡ ۡ ۡ ٰ
‫ﻓﺘﻤ ۡﻮﻫﺎ و ﺗﺠﺎرة‬Oš‫ﺗﻜ ۡﻢ و ۡﻣﻮ ل ﻗ‬OP‫ﺎن ٰ ﺑﺂؤ• ۡﻢ و ۡﺑﻨﺂؤ• ۡﻢ و ﺧﻮ ﻧﻜ ۡﻢ و زو ﺟﻜ ۡﻢ و ﻋﺸ‬v ‫ ﻗ ۡﻞ ۡن‬.‫ﻚ ﻫﻢ ﻟﻈﻠﻤ ۡﻮن‬TÊ‫ﻓﺎوﻟ‬
ٰ ۡ ٰ ٰ ۤ ۡ
j ‫ ﷲ*) ﺑﺎ ۡﻣﺮ ٖه‬8ý‫` ﻳﺎ‬a‫ﺑﺼ ۡﻮ ﺣ‬Oš‫ ﺳﺒ ۡﻴﻠ ٖﻪ ﻓ‬8ۡ 9 ‫ﺗﺨﺸ ۡﻮن ﻛﺴﺎدﻫﺎ و ﻣ ٰﺴﻜﻦ ﺗ ۡﺮﺿ ۡﻮﻧﻬﺎ ﺣﺐ ﻟ ۡﻴﻜ ۡﻢ ﻣﻦ ﷲ*) و رﺳ ۡﻮ ٖﻟﻪ و ﺟﻬﺎ ٍد‬
ۡ ٰۡ ۡ ٰ
(٢٤-٢٣:٩) .VP‫و ﷲ*) ﻵﻹ ﻳ ۡﻬﺪي ﻟﻘ ۡﻮم ﻟﻔﺴﻘ‬
Believers! Do not befriend your fathers or your brothers if they choose disbelief
in preference to faith. And those, who befriend them, are the ones who wrong
their souls. [O Prophet!] tell them: “If your fathers, your sons, your brothers, your
wives, your tribes, the wealth you have acquired, the merchandise you fear may
not be sold, and the homes you like, are dearer to you than God, His Prophet and
the struggle for His cause, then wait until God makes His Judgement, and [keep
this in mind that] God does not guide such people who break their promises.”
(9:23-24)
ۡ
In the verse under discussion, the expression ‫ ﻳ ۡﻮم ﻟﻘ ٰﻴﻤﺔ‬is so beautifully juxtaposed that
it has become an adverb ofٰ place for the verbs preceding and succeeding it.
ۡ
The words Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺑﺼ‬h ‫ و ﷲ*) ﺑﻤﺎ‬are another admonition: people should not remain under
the misconception that whatever they are trying to conceal will be concealed from the
eyes of God too. Nothing is hidden from Him; each and every deed they do is in His
knowledge.
ٰ ۡ ۡ ٌ ٌ
‫ ۡﻌﺒﺪ ۡون ﻣ ۡﻦ د ۡون ﷲ*) ﻛ¦ ۡ ﻧﺎ‬h ‫ءؤ ﻣﻨﻜ ۡﻢ و ﻣﻤﺎ‬Ê ‫ ذ ﻗﺎﻟ ۡﻮ ﻟﻘﻮۡﻣﻬ ۡﻢ ﻧﺎ ﺑﺮ‬l ‫ۡۤ ۡﺑ ٰﺮﻫ ۡﻴﻢ و ﻟﺬ ۡﻳﻦ ﻣﻌ "ﻪ‬89 ‫ﺎﻧ ۡﺖ ﻟﻜ ۡﻢ ۡﺳﻮة ﺣﺴﻨﺔ‬v ‫ﻗ ۡﺪ‬
ۤ ۡ ۤ ٰ ٰ ۡ ۡ ۡ
‫` ﺗ ۡﺆﻣﻨ ۡﻮ ﺑﺎﷲ*) و ۡﺣﺪ "ه ﻵﻹ ﻗ ۡﻮل ۡﺑ ٰﺮﻫ ۡﻴﻢ ﻵﻹﺑ ۡﻴﻪ ﻵﻹ ۡﺳﺘﻐ¦ ن ﻟﻚ و ﻣﺎ‬a‫ﺑﻜ ۡﻢ و ﺑﺪ ﺑ ۡﻴﻨﻨﺎ و ﺑ ۡﻴﻨﻜﻢ ﻟﻌﺪ وة و ﻟﺒﻐﻀﺂء ﺑ ًﺪ ﺣ‬
ۡ ۡ ۡ ٰ
4
﴾٤﴿ OP‫ﻠﻨﺎ و ﻟ ۡﻴﻚ ﻧ ۡﺒﻨﺎ و ﻟ ۡﻴﻚ ﻟﻤﺼ‬v‫ رﺑﻨﺎ ﻋﻠ ۡﻴﻚ ﺗﻮ‬j ‫ۡﻣﻠﻚ ﻟﻚ ﻣﻦ ﷲ*) ﻣ ۡﻦ ~`ۡ ٍء‬
4. You have the best example in Abraham and his companions when they said to their
people: “We disown you and those which you worship besides God. We renounce you. Enmity
and hate has become eternally evident between us until you believe in the one and only God.”
Except for the words of Abraham to his father: “I shall implore forgiveness for you, although I
These Muslims are told that in order to receive guidance in this matter they do not
have to go far off; their own ancestor Abraham (sws) and his companions have
already set an example worthy of following for them. The words ‫ﺎﻧ ۡﺖ‬v ‫ ﻗ ۡﺪ‬show that this
example is not something unknown; it is, on the contrary, a well-known fact that they
are already aware of. It needs to be understood that the Arabs were proud to be the
progeny of Abraham (sws) and Ishmael (sws). They were aware of the traditions of
his migration and sacrifice offered. Though, with the passage of time, a lot of dust had
settled on these traditions and innovations too had distorted them, it was not that they
were completely unaware of them as some historians think.
It is evident from the words ‫ و ﻟﺬ ۡﻳﻦ ﻣﻌ "ﻪ‬that Abraham (sws) did not migrate alone;
some people of his clan, ٰ too, professed faith in him and migrated along with him.
ۡ ۡ
The words ‫ ۡﻌﺒﺪ ۡون ﻣ ۡﻦ د ۡون ﷲ*) ﻛ¦ ۡ ﻧﺎ ﺑﻜ ۡﻢ‬h ‫ءؤ ﻣﻨﻜ ۡﻢ و ﻣﻤﺎ‬Ê ‫ ذ ﻗﺎﻟ ۡﻮ ﻟﻘ ۡﻮﻣﻬ ۡﻢ ﻧﺎ ﺑﺮ‬refer to the declaration of
acquittal which Abraham (sws) and his companions made before his people. They
openly announced their renunciation from their people, as well as from the deities
they worshipped and rejected their religion; they further declared that after this
proclamation of renunciation, enmity and hatred has become clear between them and
ۤ " the
their people until ٰ
ٰ latterۡ profess faith.
ۡ ۡ ۡ
The words ‫` ﺗﺆﻣﻨ ۡﻮ ﺑﺎﷲ*) و ۡﺣﺪه‬a‫ و ﺑﺪ ﺑ ۡﻴﻨﻨﺎ و ﺑ ۡﻴﻨﻜﻢ ﻟﻌﺪ وة و ﻟﺒﻐﻀﺂء ﺑ ًﺪ ﺣ‬are a continuation of this
declaration of renunciation: the implication is that until now, Abraham (sws) and his
companions have shown lenience to their people so that they are able to communicate to
them the message of religion; however, since this has now been done in such a
conclusive manner that their people are not left with any excuse and they are still
adamant on their ill-ways, this declaration is now being sounded to them; from now on,
there shall be open enmity between Abraham (sws) and his companions and between
their clan until they repent from polytheism and accept the call of monotheism.
ۡ
Our exegetes generally think that the words ‫ ﻵﻹ ﻗ ۡﻮل ۡﺑ ٰﺮﻫ ۡﻴﻢ ﻵﻹﺑ ۡﻴﻪ ﻵﻹ ۡﺳﺘﻐ¦ ن ﻟﻚ‬are an exception
from the worthy example set by Abraham (sws) and his companions. However, in my
opinion, they are an exception to the declaration of renunciation. In other words, after
this vehement and open declaration, if any leniency was shown by Abraham (sws), it
was his promise to his father to pray for his forgiveness before God, even though, he has
no authority on behalf of God over his father’s matter. The implication being that
though God’s will always prevail, he will still pray for his father before Him.
The reason for offering this leniency was Abraham’s temperament, evident from
other places of the Qur’ān: he was very compassionate and forbearing. He thought
that if he prayed for his father, then this would not be adverse to the declaration of
renunciation he had made against all his people and, in fact, was a natural corollary of
the benevolence every son is bound to show to his parents. Till that time, he also did
have no authority from God for you in any way.” – “ Our Lord! In You we have put our trust;
to You we turn, and to You we shall come at last.
not know the extent of his father’s enmity with religion; he thought that the real
reason for the father’s anger was that he, as per his own beliefs, wanted to save his son
from being misguided; however, when it became evident that his father was a die-hard
enemy of religion, Abraham (sws) ٰ declared
ۤ his complete acqujittal from him.
Through the words ‫ و ﻣﺎ ۡﻣﻠﻚ ﻟﻚ ﻣﻦ ﷲ*) ﻣ ۡﻦ ~ ۡ` ٍء‬Abraham (sws) has also explained the true
spirit of monotheism, alongside his promise of seeking repentance for his father: the
only authority he has, is to pray to God to forgive his father; whether he is forgiven or
not rests totally with God. Abraham (sws) has no say in this matter. It must be
understood here that the prayer of forgiveness for someone is just a recommendation.
When a prophet as grand as Abraham (sws) expresses such lack of authority, what can
one say of others?
ۡ ۡ ۡ
The words OP‫ﻠﻨﺎ و ﻟ ۡﻴﻚ ﻧ ۡﺒﻨﺎ و ﻟ ۡﻴﻚ ﻟﻤﺼ‬v‫ رﺑﻨﺎ ﻋﻠ ۡﻴﻚ ﺗﻮ‬relate to the declaration of renunciation.
The part ‫ ﻵﻹ ﻗ ۡﻮل ۡﺑ ٰﺮﻫ ۡﻴﻢ‬which occurs in between, is a parenthetical sentence. At its end,
the next words are a part of this declaration and constitute a supplication made by
Abraham (sws) and his companions at this precarious moment. At other instances, I
have clarified that after such a declaration of renunciation, a prophet and his
companions necessarily migrate from their people. This phase is indeed very exacting.
It is not easy to dissociate one self from a whole nation by declaring one’s disgust and
eternal enmity for them. For this reason, every messenger resigns himself and his
companions to God at the time of migration. A similar prayer was uttered at this time
by Moses (sws) and by Muhammad (sws) also. This prayer expresses the fact that the
virtuous intentions of a person are materialized only after God provides facility and
favourable circumstances. For this reason, every step should be taken by seeking His
help. Only those succeed in the trials of God, whose hearts are always inclined
towards Him, and who have the full conviction that at last, one day, they will have to
return to their Lord.
ۡ ۡ ۡ ۡ ً ۡ
5
﴾٥﴿ ‫ ﻧﻚ ﻧﺖ ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬l ‫رﺑﻨﺎ ﻵﻹ ﺗ ۡﺠﻌﻠﻨﺎ ﻓ ۡﺘﻨﺔ ﻟﻠﺬ ۡﻳﻦ ﻛ¦ ۡو و ﻏ¦ ۡ ﻟﻨﺎ رﺑﻨﺎ‬
ٌ ْ
These words are also part of the supplication mentioned above. Here, the word ‫ﻓﺘﻨﺔ‬
means “targets of trial” and refers to the hardships inflicted by the disbelievers on the
Muslims. The implication of this supplication of the Muslims is: Lord! We have
declared this acquittal and enmity against these idolaters out of our sense of honour for
Your tawhīd; we are fully ready to face whatever now emanates from them; do not give
them so much respite that they make us the targets of their oppression and cruelty.
ۡ
The words ‫ و ﻏ¦ ۡ ﻟﻨﺎ رﺑﻨﺎ‬imply: Lord! Forgive our weaknesses and our sins. Our sins
should not become the cause to make us so weak, as to provide an opportunity to our
enemies to oppress us.
5. Lord! Do not make us the targets of evil-doing of these disbelievers. And our Lord!
Forgive us, Lord. Indeed, You are the Mighty, the Wise One.
Hidden in the above sentence of supplication is the acknowledgement that if any

trial is faced by the Muslims, it will be as a result of their own misdeeds; since God
has authority over everything, they beg Him to forgive them and to protect them from
such trials.
ۡ ۡ ۡ
The words ‫ ﻧﻚ ﻧﺖ ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬signify one’s total resignation to God. He is powerful
and can do anything He wants to; no one can stop Him; at the same time, He is wise
as well. All His works are based on wisdom, and hence Muslims submit all their
affairs to Him; whatever He does encompasses good and is based on wisdom and
expediency.
ۡ ۡ ٰ ٰ ۡ ٰ ٌ ٌ
6
﴾٦﴿‫ وﻣ ۡﻦ ﻳﺘﻮل ﻓﺎن ﷲ*) ﻫﻮ ﻟﻐ¨` ﻟﺤﻤ ۡﻴﺪ‬jD¥‫ﺎن ﻳ ۡﺮﺟﻮ ﷲ*) و ﻟﻴ ۡﻮم ﻵۡﻹ‬v ‫ﺎن ﻟﻜ ۡﻢ ﻓ ۡﻴﻬ ۡﻢ ۡﺳﻮة ﺣﺴﻨﺔﻟﻤ ۡﻦ‬v‫ﻟﻘ ۡﺪ‬
ٌ ٌ
These words are a permutative (badl) from the words ‫ﺎن ﻟﻜ ۡﻢ ﻓ ۡﻴﻬ ۡﻢ ۡﺳﻮة ﺣﺴﻨﺔ‬v ‫ ﻗ ۡﺪ‬of verse
four. What is implied is that indeed, for them the best example to follow in this matter
is found in the declaration of renunciation made by Abraham (sws) and his
companions; however, not every slave to his desires is able to follow such an
example. Only those people have the courage to embark upon this job, who also hope
to receive God’s help and for the Hereafter to materialize. People, who do not have
full conviction in these two things cannot undertake this task. In other words, giving
up one’s house, wealth, assets, country and nation is only possible for those, who, at
every step of this journey, are hopeful of receiving God’s help and whose real reliance
is not on their wealth and assets, but on the blessings and rewards of the Hereafter.
This verse fully explains the real provision a person must have for such a migration,
and also explains the real cause of the weaknesses which were showed by certain
people in this phase. ٰ
ۡ ۡ
The words ‫ و ﻣ ۡﻦ ﻳﺘﻮل ﻓﺎن ﷲ*) ﻫﻮ ﻟﻐ¨` ﻟﺤﻤ ۡﻴﺪ‬sound a warning to these people. The real path
of success is that they should follow the example set by Abraham (sws) and his
companions; otherwise they should remember that God cares least about those who
evade this path. He is not dependent on or in need of anyone. He is totally self-
sufficient and has all worthy attributes. His kingdom is not running through the help
of others; it is run by Him alone.
ٰ ٰ ً ۡ ۡ ٰ
7
﴾٧﴿ ‫ و ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬j ‫ و ﷲ*) ﻗﺪ ۡﻳ ٌﺮ‬j ‫ ﻟﺬ ۡﻳﻦ ﻋﺎدﻳۡﺘ ۡﻢ ﻣﻨﻬ ۡﻢ ﻣﻮدة‬VP‫ﻋ ` ﷲ*) ۡن ﻳ ۡﺠﻌﻞ ﺑ ۡﻴﻨﻜ ۡﻢ و ﺑ‬
Expressed in this verse are great glad tidings for Muslims: if today, they show
courage to declare their enmity with these relatives, they should know that this enmity
6. Indeed, there is a good example in them for you. For those who expect [to meet] God and
[see] the Last Day. And those who evade should know that God is self-sufficient and has all
worthy attributes.
7. It may well be that God will instil friendship between you and your enemies. God is forgiving
and merciful.
will not remain forever; there is a possibility that the Almighty change it into
friendship, and their enemies of today ultimately embrace Islam and become warm
friends. ٰ ٰ
The section ‫ و ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬j ‫ و ﷲ*) ﻗﺪ ۡﻳ ٌﺮ‬refers to the fact that the Almighty has power over
all things; if He wants, He can turn foes, who are after the lives of people, into their
warm friends. He is forgiving and merciful: He does not find excuses to inflict people
with torment; He, in fact, tries to find excuses to forgive them. One should not think
that the most die-hard of His enemies will always remain His enemies; it might well
be that with the mercy of God, they, too, are able to see the light of faith.
The attributes ‫ ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬also contain an element of glad tidings in them: if, after this
admonition, people who have clandestine ties with the enemies of God, realize their
folly and reform their state of affairs, then God is forgiving and merciful; He will
forgo their faults.
The glad tidings of the acceptance of faith by the people of Makkah found in this
verse, has a specific psychological reason which needs to be kept in consideration:
when these people saw that when many of their brothers and sisters and close relatives
were leaving them and also forsaking their wealth and assets and their families merely
for the cause of religion, they concluded that countering the call of this faith with
oppression and tyranny is not the right way and that they should assess their own
attitude in this regard.
I have perhaps mentioned in this exegesis, or in some other book of mine that the
thing which initially inclined the hearts of ‘Umar (rta) to Islam was the migration of
some oppressed men and women to Abyssinia. This migration had affected every
sensitive man and woman. Thus, it was, as a result of this migration that the rate of
conversion to Islam greatly increased. It was essential to keep the rate of this
conversion on its natural pace, so that no one among the emigrants expresses his or
her weakness before the people of Makkah. If anyone of them had expressed this
weakness before them, then the people of Makkah would have thought that though
Muslims have migrated from them, yet they are regretting their step and want to
initiate friendly ties with them. This would have weakened the impulse in them to
come closer to Islam and, would have also weakened the morale of the Muslims
stranded in Makkah. For this reason, the Qur’ān sternly chided Muslims on this
weakness, and warned them to not advance friendly ties with the enemies of Islam. If
they make friends with those soiled with the filth of disbelief, they, themselves will be
doomed. However, if they persist in showing animosity with their relatives of
Makkah, it might well be that the Almighty shows them the light of faith and makes
them their friends. Consequently, these glad tidings materialized and people saw
multitudes entering folds of Islam, as is depicted in the Qur’ānic verse: ‫و ر ۡﻳﺖ ﻟﻨﺎس‬
ۡ ٰ the
(٢:١١٠) .‫ دﻳﻦ ﷲ*) ﻓﻮ ﺟﺎ‬89 ‫( ﻳ ۡﺪﺧﻠ ۡﻮن‬and you see men embrace the religion of God in
ً ۡ ۡ
multitudes, (110:2).
In the succeeding verses, it is clarified that what is being prohibited is friendship

with those who have driven out Muslims from their homes or helped others in turning
them out. Those who have not committed such excesses are not the addressees of this
directive. They must be treated justly and in a befitting manner.
Some people are of the opinion that these verses were revealed later, when, after
complying with this directive, Muslims adopted an unbalanced attitude with the
disbelievers. In my opinion, such a supposition is not required. It is evident that the
above-mentioned verses address Muslims who were desirous of persisting with their
ties with the people of Makkah. They could have simultaneously been told both these
things: advancing ties of friendship with die-hard enemies of God is against the spirit
of faith which they lay claim to; however, those of them who are not hostile, must be
dealt by them with justice and fairness and this would be befitting for them.
ٰ ۤ ۡ ۡ ٰ ۡ
‫ ن ﷲ*) ﻳﺤﺐ‬j ‫ﻘﺴﻄ ۡﻮ ﻟ ۡﻴﻬ ۡﻢ‬h ‫ ۡوﻫ ۡﻢ و‬Om‫ﺟ ۡﻮ• ۡﻢ ﻣ ۡﻦ دﻳﺎرﻛ ۡﻢ ۡن ﺗ‬Dá‫ ﻟﺪ ۡﻳﻦ و ﻟ ۡﻢ ﻳ‬89 ‫ﻵﻹ ﻳﻨ ٰﻬˆﻜﻢ ﷲ*) ﻋﻦ ﻟﺬ ۡﻳﻦ ﻟ ۡﻢ •ﻘﺎﺗﻠ ۡﻮ• ۡﻢ‬
ۡ ٰ ۡ ٰ ٰ ۡ ۡ ۡ ۡ
‫ ﺟﻜ ۡﻢ ۡن‬D¥ 8¼x‫ﺟﻮۡ• ۡﻢ ﻣ ۡﻦ دﻳﺎرﻛ ۡﻢ و ﻇﻬﺮ ۡو ﻋ‬D¥ ‫ ﻟﺪ ۡﻳﻦ و‬89 ‫﴾ ﻧﻤﺎ ﻳﻨ ٰﻬˆﻜﻢ ﷲ*) ﻋﻦ ﻟﺬ ۡﻳﻦ ﻗﺘﻠ ۡﻮ• ۡﻢ‬٨﴿ VP‫ﻟﻤﻘﺴﻄ‬
ٰ
﴾٩﴿ ‫ﻚ ﻫﻢ ﻟﻈﻠﻤ ۡﻮن‬TÊ‫ و ﻣ ۡﻦ ﻳﺘﻮﻟﻬ ۡﻢ ﻓﺎوﻟ‬l ‫ﺗﻮﻟ ۡﻮﻫ ۡﻢ‬
God does not forbid you to be kind and just to those who have neither waged war
against you in the matter of religion, nor driven you from your homes. God loves the
just. (8)
God only forbids you to make friends with those who have fought against you on
account of your religion, and driven you from your homes or helped in driving you out.
And those who make friends with such people will only wrong their own souls. (9)
Explanation
ٰ ۤ ۡ ۡ ٰ ۡ
‫ ن ﷲ*) ﻳﺤﺐ‬j ‫ﻘﺴﻄﻮۡ ﻟ ۡﻴﻬ ۡﻢ‬h ‫ ۡوﻫ ۡﻢ و‬Om‫ﺟ ۡﻮ• ۡﻢ ﻣ ۡﻦ دﻳﺎرﻛ ۡﻢ ۡن ﺗ‬Dá‫ ﻟﺪﻳۡﻦ و ﻟ ۡﻢ ﻳ‬89 ‫ﻵﻹ ﻳﻨ ٰﻬˆﻜﻢ ﷲ*) ﻋﻦ ﻟﺬ ۡﻳﻦ ﻟ ۡﻢ •ﻘﺎﺗﻠ ۡﻮ• ۡﻢ‬
ۡ ۡ ۡ
8
﴾٨﴿ VP‫ﻟﻤﻘﺴﻄ‬
ٌ
Research on the word ‫ ﺑﺮ‬has already presented in Sūrah al-Baqarah.9 It means
“keeping regard of blood relations, fulfilling obligations and doing a favour.” The
ْ
word ‫ ﻗﺴﺎط‬means “justice and fairness” ie. giving the rightful his due right and not
take away anything from it.
8. God does not forbid you to be kind and just to those who have neither waged war against
you in the matter of religion, nor driven you from your homes. Indeed, God loves the just.
ۡ ‫( ﻵﻹ ﺗﺘﺨﺬ ۡو ﻋﺪو‬do not befriend My enemies and yours) says that

The verse ‫ي و ﻋﺪو• ۡﻢ ۡوﻟﻴﺂء‬
the directive given to the Muslims did not mean that they do not be fair and just to
those who did not fight them regarding religion or drove them out of their homes.
What is being forbidden is friendship and not justice, as the succeeding verse will
clarify. Also, this prohibition does not relate to all the disbelievers; it relates only to
those among them, who fought with the Muslims because of religion and drove them
out of their homes.
The war mentioned in the verse is qualified by the word “religion.” The implication
is that the battle and war implied here are not the ones which result because of a clash
between national or family interest; it only refers to wars which the disbelievers
engaged in, only to show their opposition to religion and to stop people from
worshipping the one and only God. Religion is the common asset of every person of
faith, and on it depends his salvation and success. Therefore, a person who befriends
those who are enemies of religionٰ is someone who is untruthful in his claim to faith.
ۡ ۡ ۡ
The words VP‫( ن ﷲ*) ﻳﺤﺐ ﻟﻤﻘﺴﻄ‬indeed God loves the just) encourage the just. Here a
ٌ
question arises: when, in the afore-mentioned verse, both ‫( ﺑﺮ‬keeping regard of blood
relations) and ‫( ﻗ ْﺴﻂ‬justice) are mentioned, it was appropriate that the doers of both
these virtues be encouraged; why were only those who dispensed justice, were
regarded to be dear to God? In my opinion, the answer to this question is that virtues
which belong to the genre of keeping regard of blood relations are not as difficult as
virtues which belong to the genre of justice and fairness, especially when they relate
to the disbelievers. Supporting the weak, helping the poor and treating parents with
kindness is not a difficult task. Human nature has strong urges and motives for such
virtues; however, to fulfil the obligation of being just and fair, and that too with one’s
enemies is no easy a task. For this reason, the Almighty has bestowed a special status
to such people by stating that He holds such people dear to Him. It also needs to be
kept in mind that fulfilling the obligation of justice and fairness is one of the primary
objectives for which this ummah was instituted. Those who are equally just to both
friend and foe, are, in fact its cream and dear to God. Unless a person fulfils this
obligation, all his other virtues become ineffective.
ۡ ٰ ۡ ٰ ٰ ۡ
‫ و ﻣ ۡﻦ ﻳﺘﻮﻟﻬ ۡﻢ‬l ‫ ﺟﻜ ۡﻢ ۡن ﺗﻮﻟ ۡﻮﻫ ۡﻢ‬D¥ 8¼x‫ﺟ ۡﻮ• ۡﻢ ﻣ ۡﻦ دﻳﺎرﻛ ۡﻢ و ﻇﻬﺮ ۡو ﻋ‬D¥ ‫ ﻟﺪ ۡﻳﻦ و‬89 ‫ﻧﻤﺎ ﻳﻨ ٰﻬˆﻜﻢ ﷲ*) ﻋﻦ ﻟﺬ ۡﻳﻦ ﻗﺘﻠ ۡﻮ• ۡﻢ‬
ٰ
10
﴾٩﴿ ‫ﻚ ﻫﻢ ﻟﻈﻠﻤ ۡﻮن‬TÊ‫ﻓﺎوﻟ‬
Stated in this verse is exactly what Muslims are stopped from, and with regard to
whom. Here, making friends obviously refers to friendship and co-operation with such
10. God only forbids you to make friends with those who have fought against you on
account of your religion and driven you from your homes, or helped in driving you out. And
those who make friends with such people will only wrong their own souls.
people against the interest of the Muslim ummah so that these people can become a
means of fulfilling some individual need of the Muslims who want to befriend them.
A deliberation on this verse will show that the whole emphasis is on the words ‫ۡن‬
ۡ‫ﺗﻮﻟ ۡﻮﻫﻢ‬. This means that what is prohibited is to make friends with the disbelievers;
being just and virtuous to them is not prohibited.
Being virtuous is a one-sided act. It does not depend on the attitude of the person to
whom a person is being virtuous. If a person is in need, then it is our moral obligation
to help him, whether he is a believer or a disbeliever, and it is essential that in this
regard, we do not be desirous of any expression of gratitude ٰ from them in return. The
ً ۡ ً ۡ ۡ ۡ ۡ ۡ ۡ
words of Sūrah al-Dahr are: (٩:٧٦) . ‫( ﻧﻤﺎ ﻧﻄﻌﻤﻜﻢ ﻟﻮﺟﻪ ﷲ*) ﻵﻹ ﻧﺮﻳﺪ ﻣﻨﻜﻢ ﺟﺰآء و ﻵﻹ ﺷﻜﻮر‬we feed you
for God’s sake only; we seek of you, neither recompense nor gratitude, (76:9)). Even
if, because of some reason, we feel enmity for them, the correct attitude for us is still
to be virtuous to them. In such cases, showing virtue to them will earn us more
rewards, as is specified by the Qur’ān and Ḥadīth.
As far as justice and fairness are concerned, they are based on law, contract and
custom. No discrimination can be made in this regard between a believer and a
disbeliever or a friend and a foe. The requisite of law and contract shall always be
fulfilled; it does not matter whether the issue relates to a friend or an enemy. In the
succeeding verses, one can see how the Qur’ān has decided some disputes regarding
the disbelievers of the Quraysh and how important a judgement it has made.
ٰ
Moreover, it has emphatically directed Muslims to follow this directive.
The words ‫ﻚ ﻫﻢ ﻟﻈﻠﻤﻮۡن‬TÊ‫ و ﻣ ۡﻦ ﻳﺘﻮﻟﻬ ۡﻢ ﻓﺎوﻟ‬imply that Muslims who, even after this warning,
sustain friendly ties with these disbelievers, should remember that they will neither be
able to harm God in any way nor the cause of Islam; they will in fact be wronging
their own souls.
In the subsequent verses, Muslims are first directed in the light of the first verse of
this sūrah that they should assess and evaluate the existence and extent of faith in the
Muslim women who migrate to them. They must not be included in the ranks of the
Muslims merely because they have migrated to them and want to be among them. If it
is proven after evaluation that their migration is really for the cause of religion, only
then should they be accepted. Similarly, it is not allowed to the immigrants to
continue to keep in wedlock their wives who are disbelievers and who reside in
Makkah. They should be given the freedom to marry whomever they want to and their
dowers should be mutually exchanged.
The second directive was given to the Prophet (sws): he should take a pledge from
them to follow all the customs and conventions of the religious life stipulated by
Islam. Only if they commit to this condition should this pledge be taken from them.
Not every type of person is worthy of being included in an Islamic society. Only those
have this right who promise to fulfil the requisites of the Islamic faith.
These directives are primarily given to tell the Muslims that Islam and other religions
cannot co-exist. Such an amalgamation is against sense and reason. The purity of Islam
should be maintained in every sector of human relationship, so that no hint of hypocrisy
creeps in. Just as it is not allowed to the Muslims to make friends with the enemies of
God and His Prophet, it is also not allowed to them to keep idolatrous women in their
wedlock. If such a relationship has existed till now, the time has now arrived to sever it;
however, this issue also entailed that another dispute be settled between the Muslims
and the Quraysh, which continued to exist between them ever since the truce of
Ḥudaybiyyah, and now had assumed such a proportion that it had to be settled.
One of the important statutes of this peace treaty was that if anyone from the
Quraysh would defect to the Muslims, even though he be a Muslim, the Muslims
would be bound to return him to the Qurasyh. On other hand, if a Muslim defected to
the Qurasyh, the latter would not be required to return him. Although there is a
difference of opinion between the narrators regarding the words of this statute,
however, the words reported by ‘Urwah, al-Ḍaḥḥāk, ‘Abd al-Raḥmān ْ ibn Yazīd, al-
ْ ْ ْ ٌ
Zuhrī, Muqātil ibn Hayyān are: ‫ دﻳﻨﻚ ﻵﻹ رددﺗﻪ ﻟﻴﻨﺎ‬8x‫ﺎن ﻋ‬v ‫( ﻵﻹ ﻳﺎﺗﻴﻚ ﻣﻨﺎ ﺣﺪ و ن‬this peace treaty is
concluded on the condition that if anyone from us [—the Quraysh—] whether he is a
follower of your [—Muhammad’s—] religion defects to you, then you shall necessarily
return him).11
This statute was accepted by the Muslims as far as men were concerned.
Consequently, while complying with it, Abū Jandal (rta) was returned to the Quraysh
in very emotional circumstances. This happened right after the treaty had been
concluded. However, in the case of women, the Muslims had not clearly accepted this
statute, and anyone who is aware of Arabic cannot deny the fact that these words are
not explicit regarding returning women who defected to the Muslims.
The text of the contract cited about has the word ‫( ﺣ ٌﺪ‬anyone) which though can be
used generally for both genders, yet all the pronouns and verbs which succeed it are
masculine. In such a situation, a person can claim that that women are also connoted
in ‫ ﺣ ٌﺪ‬in general, but, no sensible person can claim that these words are as specific for
women as they are for men. In fact, what can be said is that if either of the parties
wanted to categorically include women in this statute then some more qualifying
ْ
words like `±‫ﺎن ْو أﻧ‬v Dٌ —‫( ذ‬whether man or woman) should have been added after ‫ ﺣ ٌﺪ‬.
However, since no such qualifying words were added, even though the nature of the
contract entailed such an addition, then this obviously means that at the time of
making this contract both parties did not have women in their minds.
This brevity in the contract naturally resulted in a dispute between the Muslims and
11. Abū ‘Abdullāh Muhammad ibn Ismā‘īl al-Bukhārī, Al-Jāmi‘ al-ṣaḥīḥ. 3rd ed., vol. 4
(Beirut: Dār Ibn Kathīr, 1987), 1532.
the Quraysh, and it seems that the dispute assumed great importance during the time
of revelation of this sūrah. This was because many women also migrated to Madīnah
and it became essential that Muslims adopt a definite policy in this regard. Thus, ٰ ۡ theٰ
Almightyٰ revealed a definite directive in this regard, and also specified: ‫ ﻳ ۡﺤﻜﻢ‬j )*‫ذﻟﻜ ۡﻢ ﺣﻜﻢ ﷲ‬
‫ و ﷲ*) ﻋﻠ ۡﻴ ٌﻢ ﺣﻜ ۡﻴ ٌﻢ‬j ‫( ﺑ ۡﻴﻨﻜ ۡﻢ‬this is the decision of God which He is delivering among you; and
God is all-knowing and wise). Readers may now proceed to study these verses in the
light of this background.
ٰ ٰ ۡ ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮۤ ذ ﺟﺂء•ﻢ ﻟۡﻤ ۡﺆﻣ ٰﻨﺖ ﻣ ٰﻬﺠ ٰﺮ ٍت ﻓ‬
‫ ﻓﺎ ۡن ﻋﻠ ۡﻤﺘﻤ ۡﻮﻫﻦ ﻣ ۡﺆﻣﻨ ٍﺖ‬l ‫ ﷲ*) ۡﻋﻠﻢ ﺑﺎ ۡﻳﻤﺎﻧﻬﻦ‬j ‫ﺎﻣﺘﺤﻨﻮۡﻫﻦ‬
ۤ ۡ ۡ ۤ ۡ
‫ و ﻵﻹ ﺟﻨﺎح ﻋﻠ ۡﻴﻜ ۡﻢ ۡن ﺗﻨﻜﺤ ۡﻮﻫﻦ ذ‬j ‫ﻔﻘ ۡﻮ‬o ‫ و ٰ ﺗ ۡﻮﻫ ۡﻢ ﻣﺎ‬j ‫ ﻵﻹ ﻫﻦ ﺣ ٌﻞ ﻟﻬ ۡﻢ و ﻵﻹ ﻫ ۡﻢ ﻳﺤﻠ ۡﻮن ﻟﻬﻦ‬j ‫ ﻟﻜﻔﺎر‬8_ ‫ﻓﻶﻹ ﺗ ۡﺮﺟﻌﻮۡﻫﻦ‬
ٰ ۡ ٰ ۡ ۤ ۡ ۡ ۡ ۤ ۡ
‫ ﻳ ۡﺤﻜﻢ‬j )*‫ ذﻟﻜ ۡﻢ ﺣﻜﻢ ﷲ‬j ‫ﻔﻘ ۡﻮ‬o ‫ﻠ ۡﻮ ﻣﺎ‬r‫ﻔﻘﺘ ۡﻢ و ﻟﻴ ۡﺴـ‬o ‫ﻠ ۡﻮ ﻣﺎ‬r‫ و ۡﺳـ‬D° ‫ﻌﺼﻢ ﻟﻜﻮ‬€ ‫ و ﻵﻹ ﺗ ۡﻤﺴﻜ ۡﻮ‬j ‫ٰ ﺗ ۡﻴﺘﻤﻮۡﻫﻦ ﺟ ۡﻮرﻫﻦ‬
ۡ ٰ ۡ ۡ ٰ
‫ ﻟﻜﻔﺎر ﻓﻌﺎﻗ ۡﺒﺘ ۡﻢ ﻓﺎﺗﻮ ﻟﺬ ۡﻳﻦ ذﻫﺒ ۡﺖ زو ﺟﻬ ۡﻢ‬8_ ‫﴾ و ۡن ﻓﺎﺗﻜ ۡﻢ ~`ۡ ٌء ﻣ ۡﻦ زو ﺟﻜ ۡﻢ‬١٠﴿ ‫ و ﷲ*) ﻋﻠ ۡﻴ ٌﻢ ﺣﻜ ۡﻴ ٌﻢ‬j ‫ﺑ ۡﻴﻨﻜ ۡﻢ‬
ٰ ۡ ۡ ۤ ٰ ۡ ۤ ۡ
‫ ۡن ﻵﻹ‬8¼x‫﴾ ¼ﻳﺎﻳﻬﺎ ﻟﻨ ` ذ ﺟﺂءك ﻟﻤ ۡﺆﻣﻨﺖ ﻳﺒﺎ• ۡﻌﻨﻚ ﻋ‬١١﴿ ‫ﻘﻮ ﷲ*) ﻟﺬ ۡي ﻧﺘ ۡﻢ ﺑ ٖﻪ ﻣ ۡﺆﻣﻨ ۡﻮن‬h ‫ و‬j ‫ﻔﻘ ۡﻮ‬o ‫ﻣﺜﻞ ﻣﺎ‬
ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ً ٰ ۡ ۡ
‫ ۡﻳﺪ ۡﻳﻬﻦ و ۡرﺟﻠﻬﻦ و‬VP‫ﻳۡﻨ "ﻪ ﺑ‬Oš‫ﺎن •ﻔ‬ ٍ ‫ ﺑﺒﻬﺘ‬VP‫ و ﻵﻹ •ﻘﺘﻠﻦ ۡوﻵﻹدﻫﻦ و ﻵﻹ ﻳﺎﺗ‬VP‫ﻗﻦ و ﻵﻹ ﻳﺰﻧ‬DÞ‫•ﻦ ﺑﺎﷲ*) ﺷ ۡﻴﺌﺎ و ﻵﻹ ﻳ‬D§‫ﻳ‬
ٰ ٰ ۡ
‫﴾ ¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻵﻹ ﺗﺘﻮﻟﻮۡ ﻗ ۡﻮ ًﻣﺎ‬١٢﴿ ‫ ن ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬j )*‫ ﻣ ۡﻌﺮ ۡو ٍف ﻓﺒﺎ• ۡﻌﻬﻦ و ۡﺳﺘﻐ¦ ۡ ﻟﻬﻦ ﷲ‬8ۡ 9 ‫ﻵﻹ • ۡﻌﺼ ۡﻴﻨﻚ‬
ۡ ۡ ٰ ٰ
﴾١٣﴿ ‫ﺲ ﻟﻜﻔﺎر ﻣ ۡﻦ ۡﺻ ٰﺤﺐ ﻟﻘﺒ ۡﻮر‬T‫ة ﻛﻤﺎ ﻳ‬D¥‫ﺴ ۡﻮ ﻣﻦ ﻵۡﻹ‬T‫ﻏﻀﺐ ﷲ*) ﻋﻠ ۡﻴﻬ ۡﻢ ﻗ ۡﺪ ﻳ‬
Believers! When believing women seek refuge with you, evaluate them. God
already is fully aware of their faith. So, if you find them to be true believers, do not
return them to the disbelievers; neither are they lawful for the disbelievers, nor are the
disbelievers lawful for them. And hand back to the disbelievers what they have spent.
Nor is it an offence for you to marry such women, provided you give them their
dowers. And do not continue with your marriages with disbelieving women: and
demand what you have spent and let the disbelievers also demand what they spent.
This is the decision of God which He is making among you. And God is all-knowing
and wise. (10)
And if any portion of your wives’ dowers remains with the disbelievers, then,
whenever you have the opportunity, pay those whose wives have left them, whatever
they have spent on them. And fear God in whom you have professed faith. (11)
Prophet! When believing women come to you and pledge themselves to serve no
other deity besides God, to commit neither theft, nor adultery, nor child-murder, nor
utter any false allegation related to what is between their hands and feet and will not
disobey you in what is according to the norms, accept their allegiance and implore
God to forgive them. Indeed, God is Forgiving and Merciful. (12)
Believers! Do not make friends with those who have incurred the wrath of God.
Such people despair of the life to come, just as the disbelievers despair of the buried
dead. (13)
Explanation
ٰ ٰ ۡ ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮۤ ذ ﺟﺂء•ﻢ ﻟۡﻤ ۡﺆﻣ ٰﻨﺖ ﻣ ٰﻬﺠ ٰﺮ ٍت ﻓ‬
‫ ﻓﺎ ۡن ﻋﻠ ۡﻤﺘﻤ ۡﻮﻫﻦ ﻣ ۡﺆﻣﻨ ٍﺖ ﻓﻶﻹ‬l ‫ ﷲ*) ۡﻋﻠﻢ ﺑﺎ ۡﻳﻤﺎﻧﻬﻦ‬j ‫ﺎﻣﺘﺤﻨ ۡﻮﻫﻦ‬
ۤ ۡ ۡ ۤ ۡ
‫ و ﻵﻹ ﺟﻨﺎح ﻋﻠ ۡﻴﻜ ۡﻢ ۡن ﺗﻨﻜﺤﻮۡﻫﻦ ذ‬j ‫ﻔﻘ ۡﻮ‬o ‫ و ٰ ﺗ ۡﻮﻫ ۡﻢ ﻣﺎ‬j ‫ ﻵﻹ ﻫﻦ ﺣ ٌﻞ ﻟﻬ ۡﻢ و ﻵﻹ ﻫ ۡﻢ ﻳﺤﻠ ۡﻮن ﻟﻬﻦ‬j ‫ ﻟﻜﻔﺎر‬8_ ‫ﺗ ۡﺮﺟﻌ ۡﻮﻫﻦ‬
ٰ ۡ ٰ ۡ ۤ ۡ ۡ ۡ ۤ ۡ
‫ ﻳ ۡﺤﻜﻢ‬j )*‫ ذﻟﻜ ۡﻢ ﺣﻜﻢ ﷲ‬j ‫ﻔﻘ ۡﻮ‬o ‫ﻠ ۡﻮ ﻣﺎ‬r‫ﻔﻘﺘ ۡﻢ و ﻟﻴ ۡﺴـ‬o ‫ﻠ ۡﻮ ﻣﺎ‬r‫ و ۡﺳـ‬D° ‫ﻌﺼﻢ ﻟﻜﻮ‬€ ‫ و ﻵﻹ ﺗ ۡﻤﺴﻜ ۡﻮ‬j ‫ٰ ﺗ ۡﻴﺘﻤﻮۡﻫﻦ ﺟ ۡﻮرﻫﻦ‬
ٰ
12
﴾١٠﴿ ‫ و ﷲ*) ﻋﻠ ۡﻴ ٌﻢ ﺣﻜ ۡﻴ ٌﻢ‬j ‫ﺑ ۡﻴﻨﻜ ۡﻢ‬
Muslims are told that though they are not responsible to return women who migrate
to them, as mentioned earlier; however; their faith must be assessed and evaluated,
and without this process, they must not be accepted in their community. It should be
fully assessed whether their migration is for Islam or for some other reason. If the
assessment shows that their migration is because of Islam, then it is not lawful to
return them; however, if the result of this evaluation is otherwise, then retaining these
women is also not lawful. The reason for this is that the Islamic society is a place for
pious men and women; it is not a place for ignoble men and women.
The nature of this evaluation is evident from a narrative of Ibn ‘Abbās, narrated
thus:
‫ﺟﺖ‬D¥ ‫ﻐﺾ زوج وﺑﺎﷲ*) ﻣﺎ‬€ ‫ﺟﺖ ﻣﻦ‬D¥ ‫ﺎن ﻳﻤﺘﺤﻨﻬﻦ ﺑﺎﷲ*) ﻣﺎ‬v ‫ﺎن ﻣﺘﺤﺎن رﺳﻮل ﷲ*) ﻟﻨﺴﺎء ﻗﺎل‬v ‫ﺳﺌﻞ ﺑﻦ ﻋﺒﺎس ﻛﻴﻒ‬
‫ﺟﺖ إﻵﻹ ﺣﺒﺎ ﷲ*) ورﺳﻮﻟﻪ‬D¥ ‫ﺟﺖ ﻟﺘﻤﺎس دﻧﻴﺎ وﺑﺎﷲ*) ﻣﺎ‬D¥ ‫ أرض وﺑﺎﷲ*) ﻣﺎ‬8_‫رﻏﺒﺔ ﻋﻦ أرض إ‬
Ibn ‘Abbās was asked: “How did the Prophet (sws) assess women?” He
answered: “He would ask them to swear that they have not come because of being
displeased with their husbands and swear that they have not come merely because
they wanted to change their place and swear that no worldly motive was behind
this and swear that they have come only because of their love for God and His
Prophet.13
ٰ
The words ‫ ﷲ*) ۡﻋﻠﻢ ﺑﺎ ۡﻳﻤﺎﻧﻬﻦ‬form a parenthetical sentence. The implication is that
Muslims should try to asses these women by taking oaths from them and by other
12. Believers! When believing women seek refuge with you, evaluate them. God already is
fully aware of their faith. So, if you find them to be true believers, do not return them to the
disbelievers; neither are they lawful for the disbelievers, nor are the disbelievers lawful for
them. And hand back to the disbelievers what they have spent. Nor is it an offence for you to
marry such women, provided you give them their dowers. And do not continue with your
marriages with disbelieving women: and demand what you have spent and let the disbelievers
also demand what they spent. This is the decision of God which He is making among you. And
God is all-knowing and wise.
13. Al-Ṭabarī, Jāmi‘ al-bayān, vol. 28, 67.
means and sources. As far as the reality in this regard is concerned, the Almighty fully
knows it. If, in spite of trying, Muslims are not able to get to the truth in this matter,
then they have a legitimate excuse before God, and, if these women try to deceive
them regarding their faith, then they should know that the Almighty is fully aware of
the extent of their faith or lack of it.
ۡ ٰ ۡ
The words ‫ ﻟﻜﻔﺎر‬8_ ‫ ﻓﺎ ۡن ﻋﻠ ۡﻤﺘﻤ ۡﻮﻫﻦ ﻣﺆﻣﻨ ٍﺖ ﻓﻶﻹ ﺗ ۡﺮﺟﻌ ۡﻮﻫﻦ‬says that if through available means of
assessment, it is proved that they are believing women, then they must not be returned
to the disbelievers, because neither are they lawful to the disbelievers, nor are the
disbelievers lawful to them; both are mutually unlawful to one another.
With this directive, the Qur’ān, once and for all, decided the dispute which had arisen
about a statute of the treaty of Ḥudaybiyyah, and a little deliberation will show that this
verdict was very fair. Had the verdict of the Qur’ān been that as per the treaty, Muslims
were not bound to return any woman, it would not have been unfair; however, this
could have been regarded as an act of purely taking advantage of the words of the
treaty. The Qur’ān did not merely take advantage of the words of the treaty, it also
gave a verdict based on very sound intellectual and moral basis: it did direct the
Muslims to return women who did not migrate for the cause of God and His Prophet
(sws), but did so because of some trivial worldly purpose; however, it did not allow
those of them to be returned who were proven as believers. This is so principle a
statement that no sensible person can refute it. A person is equipped with moral and
intellectual sensitivity and it is an obvious injustice to him if he is forced to live in a
society where his moral and intellectual identity is not safe; especially women, being
the weaker gender, ۡ ۤ deserve even more to be protected.
The words ‫ﻔﻘ ۡﻮ‬o ‫ و ٰ ﺗ ۡﻮﻫ ۡﻢ ﻣﺎ‬depict another verdict given by the Qur’ān. If any of the
believing women, who is detained, has remained in the wedlock of a disbeliever, then
it is the responsibility of the Muslims to pay back to her husband the dower he had
paid her. The public treasury should be utilized for this purpose. Though the words are
general in their connotation, yet, since it is the dower which comes in question in case
of separation between the spouses, it is the dower which is implied as per this
concomitant indication.
ۤ ۡ
The words ‫ و ﻵﻹ ﺟﻨﺎح ﻋﻠ ۡﻴﻜ ۡﻢ ۡن ﺗﻨﻜﺤ ۡﻮﻫﻦ ذ ٰ ﺗ ۡﻴﺘﻤ ۡﻮﻫﻦ ﺟ ۡﻮرﻫﻦ‬imply that once all these stages pass,
if a Muslim wants to marry them, he can do so without any hesitation on the condition
that he pays the dower. In other words, he will be liable to pay back the dower paid by
the former husband and then to pay a fresh dower to the woman he wants to marry.
The words ‫ ﻵﻹ ﺟﻨﺎح‬are meant to express the fact that a woman, who has, in this
manner, become part of the Muslim society, can re-marry someone here; the fact that
she is in the wedlock of a disbeliever in a dār al-kufr, or she requires permission from
her husband or guardians for marriage cannot hinder this marriage. She is now free of
the restraints of her disbelieving husband and relatives, and can exercise her free will
within the limits of the sharī‘ah.
ۡ ٌ
Consider next the words D° ‫ﻌﺼﻢ ﻟﻜﻮ‬€ ‫و ﻵﻹ ﺗ ۡﻤﺴﻜ ۡﻮ‬. The word ‫ ﻋﺼ ٌﻢ‬is the plural of ‫ﻋ ْﺼﻤﺔ‬. In this
regard, another generous step was taken by Islam and taken absolutely one-sidedly:
Muslims were directed to release from wedlock their wives, who were disbelievers
and were living in the dār al-kufr. They should let them go so that they can marry
anyone they wanted to.
ۡ ۡ ۡ ۤ
After
ۡ ۤ this declaration, the situation that arose is mentioned thus: ‫ﻠ ۡﻮ‬r‫ﻔﻘﺘ ۡﻢ و ﻟﻴ ۡﺴـ‬o ‫ﻠ ۡﻮ ﻣﺎ‬r‫و ۡﺳـ‬
‫ﻔﻘ ۡﻮ‬o ‫ﻣﺎ‬. Believing women who had come to the Muslims no longer remained in the
wedlock of their disbelieving husbands, and women who were in the wedlock of
Muslims but adhere to disbelief or resided in Makkah no longer remained in the
wedlock of their Muslim husbands. As far as their dowers were concerned, they
should be mutually exchanged. The dowers given by Muslims to their disbelieving
wives will be returned to them by the disbelievers, and the dowers given by the
disbelievers to their wives who had become Muslims, will be returned to the
disbelievers by the Muslims.ٰ ٰ ۡ ٰ
The final words ‫ و ﷲ*) ﻋﻠ ۡﻴ ٌﻢ ﺣﻜ ۡﻴ ٌﻢ‬j ‫ ﻳ ۡﺤﻜﻢ ﺑ ۡﻴﻨﻜ ۡﻢ‬j )*‫ ذﻟﻜ ۡﻢ ﺣﻜﻢ ﷲ‬of the verse clarify that this is the
verdict of the Qur’ān on the dispute which had arisen between the Quraysh and the
Muslims in the interpretation of a statute of the peace treaty of Ḥudaybiyyah regarding
returning women. It is evident from this verdict that the Qur’ān did not accept the
demand of the Quraysh that as per the terms of the treaty, it was mandatory on the
Muslims to return Muslim women who migrated to them. The verdict it gave was just
and fair as well as comprehensive which solved a great social dilemma of that time,
and also closed the doors to any imminent dispute. Since God is Knowing and Wise,
His servants should trust in Him in His verdicts.
ۡ ۤ ٰ ۡ ۤ ۡ ۡ ٰ ۡ ۡ
‫ﻘﻮ ﷲ*) ﻟﺬ ۡي ﻧﺘ ۡﻢ ﺑ ٖﻪ‬h ‫ و‬j ‫ﻔﻘ ۡﻮ‬o ‫ ﻟﻜﻔﺎر ﻓﻌﺎﻗ ۡﺒﺘ ۡﻢ ﻓﺎﺗﻮ ﻟﺬ ۡﻳﻦ ذﻫﺒ ۡﺖ زو ﺟﻬ ۡﻢ ﻣﺜﻞ ﻣﺎ‬8_ ‫و ۡن ﻓﺎﺗﻜ ۡﻢ ~ ۡ` ٌء ﻣ ۡﻦ زو ﺟﻜ ۡﻢ‬
14
﴾١١﴿‫ﻣ ۡﺆﻣﻨ ۡﻮن‬
ْ
The word ‫ ﻋﺎﻗ ْﺒﺘ ْﻢ‬means ‫ ﺻﺎرت ﻟﻌﻘ ` ﻟﻜ ْﻢ‬ie, “then came your turn or you were given the
opportunity.”
This verse informs Muslims what to do, if a situation arises in which the
disbelievers violate the previously outlined procedure of mutually exchanging dowers.
In other words, if they do not return the dower of a woman which was given to her by
her Muslim husband, then, in this case it would be rightful of the Muslims that if they
have to pay the dower of woman to the disbelievers, then, instead of paying it to them,
he should pay to his fellow Muslim who has not been paid the dower of his wife
which he has released from his wedlock. This is a fair measure of retaliation suggested
14. And if any portion of your wives’ dowers remains with the disbelievers, then, whenever
you have the opportunity, pay those whose wives have left them whatever they have spent on
them. And fear God in whom you have professed faith.
by the Qur’ān and was allowed by it because one of the parties was being unjust.
The words caution the Muslims from benefitting from this permission. Muslims
should fear God in whom they have professed faith even while dealing with their
enemies. They should neither look for excuses for this retaliatory measure, without
any sound reason nor should they try to benefit more than what is their due.
ۡ ۡ ۡ ۡ ً ٰ ۡ ۡ ٰ ۡ
‫ و ﻵﻹ •ﻘﺘﻠﻦ ۡوﻵﻹدﻫﻦ و ﻵﻹ‬VP‫ﻗﻦ و ﻵﻹ ﻳ ۡﺰﻧ‬DÞۡ ‫•ﻦ ﺑﺎﷲ*) ﺷ ۡﻴﺌﺎ و ﻵﻹ ﻳ‬D§‫ ۡن ﻵﻹ ﻳ‬8¼x‫¼ﻳﺎﻳﻬﺎ ﻟﻨ ` ذ ﺟﺂءك ﻟﻤ ۡﺆﻣﻨﺖ ﻳﺒﺎ• ۡﻌﻨﻚ ﻋ‬
ٰ ٰ ۡ ۡ ۡ ۡ ۡ ۡ
‫ ن ﷲ*) ﻏﻔ ۡﻮ ٌر‬j )*‫ ﻣ ۡﻌﺮ ۡو ٍف ﻓﺒﺎ• ۡﻌﻬﻦ و ۡﺳﺘﻐ¦ ۡ ﻟﻬﻦ ﷲ‬8ۡ 9 ‫ ۡﻳﺪ ۡﻳﻬﻦ و ۡرﺟﻠﻬﻦ و ﻵﻹ • ۡﻌﺼ ۡﻴﻨﻚ‬VP‫ ۡﻳﻨ "ﻪ ﺑ‬Oš‫ﺎن •ﻔ‬
ٍ ‫ ﺑﺒﻬﺘ‬VP‫ﻳﺎﺗ‬
15
﴾١٢﴿ ‫رﺣ ۡﻴ ٌﻢ‬
Just as the Muslims were directed to assess the extent of faith of the women who
had migrated to them, they are directed in this verse to not accept any woman in their
ranks who come over to them to embrace Islam. A pledge should be sought from them
to obey all the good enjoined by Islam and to promise to specially refrain from all the
sins which are rampant in the jāhiliyyah society so that the germs of these sins do not
spread in the Islamic society.
Here, it must be kept in mind that this directive was given in the time when like
men, women, too, were coming to the Prophet (sws) to pledge Islam in multitudes,
and many of these women belonged to the morally decrepit sections of the society in
the time of jāhiliyyah. Such a situation entailed that they be specially asked to refrain
from sins so that they are informed of the characteristics of the new society they are
entering into, and they enter it with the will to change themselves. The sins from
which the Prophet (sws) has been directed to seek a pledge from are the following.
ٰ ۡ ۡ
ً
The first of them is that they will not associate anyone with God: ‫•ﻦ ﺑﺎﷲ*) ﺷ ۡﻴﺌﺎ‬D§‫ ۡن ﻵﻹ ﻳ‬.
The foundation of the whole religion is the pure belief of monotheism. For this reason,
the first directive given was to ask them to give their word that they will refrain from
polytheism. For an average mind, the path to monotheism opens by denouncing
polytheism. If a comprehension of safeguarding one self from polytheism does not
exist, then many people claim to be adherents of pure monotheism, in spite of being
incriminated with all the practices of polytheism.
ۡ
The second of them is that they should not steal: ‫ﻗﻦ‬DÞۡ ‫و ﻵﻹ ﻳ‬. In other words, just as it is
wrong to infringe upon the rights of God, it is equally wrong and forbidden to infringe
upon the rights of human beings.
ۡ ۡ
The third of these directives is that they should not commit adultery: VP‫و ﻵﻹ ﻳﺰﻧ‬. I have
15. Prophet! When believing women come to you and pledge themselves to serve no other
deity besides God, to commit neither theft, nor adultery, nor child-murder, nor utter any false
allegation related to what is between their hands and feet and will not disobey you in what is
according to the norms, accept their allegiance and implore God to forgive them. Indeed, God
is Forgiving and Merciful.
been referring to the similarity between adultery and polytheism at many places of this
exegesis. Repetition thus is not required here.
ۡ ۡ
The fourth directive is that they will not kill their children: ‫ و ﻵﻹ •ﻘﺘﻠﻦ ۡوﻵﻹدﻫﻦ‬. In the age
of jāhilliyah, children were killed not only because of polytheistic superstitions, but
also because of poverty and an ill sense of honour. In this age, other motives of
infanticide have arisen and are well-known. This prohibition embraces all these cases.
The fifth directive is that they will not falsely blame either a man or a woman
ۡ ۡ ۡ ۡ ۡ
regarding anything which is between the hands and the feet: VP‫ ۡﻳﻨ "ﻪ ﺑ‬Oš‫ﺎن •ﻔ‬ ٍ ‫ ﺑﺒﻬﺘ‬VP‫و ﻵﻹ ﻳﺎﺗ‬
‫ ۡﻳﺪ ۡﻳﻬﻦ و ۡرﺟﻠﻬﻦ‬. In my opinion, these words refer to the sexual organs. These organs are
located between the hands and the feet. This is a very polite style to refer to them. It
camouflages what is said, yet comprehensively covers every detail. In a very decent
manner, it alludes to all the accusations which relate to sex, like adultery and sexual
advances like kissing and fondling.
To falsely accuse someone is a very grave matter; however, if an accusation relates
to sexual issues, its severity increases manifold. This is because, such an accusation is
a dangerous attack on the repute and character of a person. Such an attitude may result
in rows and trying situations, which at times cannot be curbed. Whether such an
accusation is made by a man or a woman, it is a great sin for both and the sharī‘ah has
regarded it to be a crime for both. Here, however, women have been particularly
stopped from indulging in it, because a sexual accusation by a woman is a very grave
attack, against which defence is extremely difficult.
Our exegetes have generally interpreted these words to mean that a woman should
not attribute her pregnancy caused by some other man to her husband. I cannot
understand the reason for limiting the sphere of these words. I have interpreted them
in a wider sense above so that their sphere of application includes everything which
should come under them.
The sixth directive is that they will not disobey the Prophet (sws) in any ma‘rūf: ‫و ﻵﻹ‬
ْ
‫ ﻣ ۡﻌﺮ ۡو ٍف‬8ۡ 9 ‫• ۡﻌﺼ ۡﻴﻨﻚ‬. The word ‫( ﻣ ْﻌﺮوف‬ma‘rūf) occurs in contrast to the word D¸‫( ﻣﻨ‬munkar).
All the previously mentioned things relate to what is munkar. They do not relate to
what is ma‘rūf like the prayer, the fast, the ḥajj and justice and fairness. The reason
for this, as is alluded to before, is that the verse mentions the women from whom this
pledge is to be taken, who are entering the folds of Islam in large numbers after the
conquest of Makkah and who were incriminated with the sins mentioned here which
were rampant in the age of jāhiliyyah. This special situation entailed that the pledge of
refraining from the munkarāt (plural of munkar) be taken from them in detail, while
the pledge to adhere to the ma‘rūfāt (plural of ma‘rūf) be taken in a general manner
that they will not disobey that Prophet (sws) in any of the ma‘rūfāt of the sharī‘ah.
The ma‘rūfāt of the sharī‘ah are well known and hence require no detail here.
Some people have interpreted the words ‫وف‬ ٍ ‫ ﻣ ْﻌﺮ‬89 as a conditional phrase and infer
from this that in Islam, obedience to even the Prophet (sws) is conditional to what is
ma‘rūf, let alone others. In my opinion, this inference is far-fetched. A prophet neither
directs his people to do anything munkar, nor is he capable of doing it. He always
directs people to do what is ma‘rūf in religion, because he is constantly under divine
protection, and his status is that of a barometer, which distinguishes good from evil
because of which, obeying him is an essential requisite of faith. When he, himself, is
the barometer of what is ma‘rūf and what is munkar, how can anyone else regard a
thing which emanates from him to be against ma‘rūf? The only condition that can be
imposed on pledging a covenant at the hands of the Prophet (sws), is that of one’s
strength and capacity, and it is evident from certain narratives that the Prophet (sws)
would remind people of this condition and have it imposed. However, imposing the
condition of ma‘rūf is absolutely meaningless in this case. Nevertheless, the pledge
made at the hands of the Companions and successors of the Prophet (sws), shall be
conditional to ma‘rūf because there is a chance in their case that they give a directive
which is against the ma‘rūf. Consequently, after the Prophet (sws), no one has the
right to take a pledge of absolute obedience from people.
The manner in which the Prophet (sws) took this pledge from women is mentioned in
the narratives. It can have various forms which are recorded in them. What is absolutely
evident from them is that the Prophet (sws) never took their hands in his own when he
was taking this pledge.ٰ ٰ ۡ
The words ‫ ن ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬j )*‫ ﻓﺒﺎ• ۡﻌﻬﻦ و ۡﺳﺘﻐ¦ ۡ ﻟﻬﻦ ﷲ‬direct the Prophet (sws) to enter into this
covenant with women who pledge to refrain from all these munkarāt and to adhere to
all the ma‘rūfāt and that he should seek God’s forgiveness, so that any previous
blemishes are forgiven by Him. This is because He is Forgiving and Merciful; He will
have mercy on them.
ۡ ۡ ٰ ٰ
16
﴾١٣﴿ ‫ﺲ ﻟﻜﻔﺎر ﻣ ۡﻦ ۡﺻ ٰﺤﺐ ﻟﻘﺒ ۡﻮر‬T‫ة ﻛﻤﺎ ﻳ‬D¥‫ﺴ ۡﻮ ﻣﻦ ﻵۡﻹ‬T‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻵﻹ ﺗﺘﻮﻟ ۡﻮ ﻗ ۡﻮ ًﻣﺎ ﻏﻀﺐ ﷲ*) ﻋﻠ ۡﻴﻬ ۡﻢ ﻗ ۡﺪ ﻳ‬
In this final verse, the same subject with which the sūrah began is once again
referred to. There exist several examples in the Qur’ān in which a sūrah ends on the
same subject as the one with which it commenced. This fact, in itself, is a great
argument for the existence of coherence in the Qur’ān.
The first verse began with the words: ‫( ¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻵﻹ ﺗﺘﺨﺬ ۡو ﻋﺪو ۡي و ﻋﺪو• ۡﻢ ۡوﻟﻴﺂء‬Believers!
Do not befriend those who are My enemies and yours). The Jews as well as the
idolaters were the enemies of God. The musabbiḥāt sūrahs, which have preceded this
sūrah, mention mostly the conspiracies of the Jews and their compatriots, and
Muslims have been directed to stay away from them. Now, in this final verse,
Muslims are warned that friendship, either with the Jews or with the Idolaters cannot
16. Believers! Do not make friends with those who have incurred the wrath of God. Such
people despair of the life to come, just as the disbelievers despair of the buried dead.
be of any good to them. Both these denominations are of the same level as far as their
beliefs and practices are concerned, and are going to meet the same fate as well.
Whoever becomes their ٰ compatriot will also be devastated the way they will be.
The words ‫ ﻗ ۡﻮ ًﻣﺎ ﻏﻀﺐ ﷲ*) ﻋﻠ ۡﻴﻬ ۡﻢ‬obviously can only refer to the Jews. The attribute they
mention is used for them only by the Qur’ān. Thus, in Sūrah al-Fātihah, the very first
ۡ ۡ
sūrah, the words are: ‫( ﻟﻤﻐﻀ ۡﻮب ﻋﻠ ۡﻴﻬ ۡﻢ‬those who have incurred the wrath of God).
ٰۡ
The words ‫ة‬D¥‫ﺴ ۡﻮ ﻣﻦ ﻵﻹ‬T‫ ﻗ ۡﺪ ﻳ‬imply that though these Jews acknowledge the Hereafter,
however, their infatuation for worldly pleasures, their greed for wealth and their
escapism from death, all bear witness that they do not expect the Hereafter to happen.
Had they expected the Hereafter to come, they would never have indulged in practices
in which they are now indulging in, and did not desist from it in spite of severe
warnings from God.
ۡ ۡ
The words ‫ﺲ ﻟﻜﻔﺎر ﻣ ۡﻦ ۡﺻ ٰﺤﺐ ﻟﻘﺒ ۡﻮر‬T‫ ﻛﻤﺎ ﻳ‬refer to the fact that just asۢ the idolaters do not
ٌ ٰ ۡ
expect their dead to rise from their graves and say: (٣:٥٠) .‫ﻌ ۡﻴ ٌﺪ‬€ ‫ ذﻟﻚ ر ۡﺟﻊ‬l ‫ء ذ ﻣﺘﻨﺎ و ﻛﻨﺎ ﺗﺮ ًﺑﺎ‬
(when we are dead and turned to dust? Such a return is most-improbable! (50:3)), in a
similar manner, these Jews also do not expect the Hereafter to come. Both are at the
same level of expectancy as far as the Hereafter is concerned. It needs to be kept in
mind that at many places, the Qur’ān has brought to the fore the similarity between
these two religious groups so that the misconception in which Muslims are in, because
of regarding the Jews to be the People of the Book, is dispelled, their optimism about
them is removed and it becomes evident to them that each is worse than the other. ٰ
With the grace of God, with these words I come to the end of this exegesis. ‫و ﷲ*) ﻟﺤ ْﻤﺪ‬
‫ة‬D¥‫ و ﻵﻼ‬8_‫ ﻵﻻ ْو‬89 (all gratitude be to God from the beginning to the end).
Raḥmānābād
4th March 1978 AD
23rd Rabī‘ al-Awwal 1398 AH
______________
Sūrah al-Ṣaff (61)
Sūrah al-Ṣaff
Central Theme and Direction of Address

This sūrah addresses those Muslims who, after pledging a covenant of “to listen and
to obey” with the Prophet (sws) were evading fighting for the cause of God. They are
admonished that if they persist with this attitude even after this pledge, then they
should remember that they will meet the same fate as that of the Jews. They disobeyed
their prophet Moses (sws) at every step after pledging obedience to him. They were
punished by God at this attitude, such that He led their hearts astray and they were
forever deprived of guidance. Consequently, when Jesus (sws) brought to them glad
tidings of a final prophet and worked open miracles before them, they regarded these
miracles to be magic and rejected them. Now, they have adopted a hostile attitude
against Islam, even though it is bound to prevail in Arabia over all the religions
present, much as they and the idolaters may oppose it.
After that the correct attitude which Muslims should adopt is delineated, and which
is an obvious outcome of the pledge they had made with the Messenger of God. They
are simultaneously given glad tidings of the great victory which they will achieve in
the near future if they strongly adhere to their promise.
At the end of the sūrah, Muslims are presented with the exemplary attitude of a
group which outdid one another to adopt the truth and by supporting its cause.
Relationship with the Previous Sūrah

Reflection on the contents of this sūrah will show that, just as in the previous Madīnan
sūrahs, the character of the hypocrites is discussed, in this sūrah too, the character of
their factions is discussed. The only difference is that the hypocrites who were discussed
in the previous sūrahs, were entangled in external problems and impediments besides
their inner-weaknesses. However, in this sūrah and in the subsequent Madīnan sūrahs,
those hypocrites are discussed who were mostly inflicted with inner-weaknesses. For
example, in this sūrah and in Sūrah al-Jumu‘ah, which is the next sūrah and a
counterpart of this sūrah, the ailment of love for life and wealth is pinpointed.
Verses (1-4): In the introductory part of the sūrah, a warning is sounded to those,
who, even after pledging a covenant of sam‘u ṭā‘at (to listen and obey) at the hands of
the Prophet (sws), were abstaining from fighting in the way of God. They are informed
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Ṣaff 294
that this attitude of breaking the covenant after pledging it is something which is more
condemnable in the eyes of the Almighty. He is pleased by those who, in accordance
with the requisites of the covenant pledged, gather all their energy whenever the need
arises to fight, and fight as if they are a solid cohesive structure.
Verses (5-9): Those who desist from fighting in the cause of God, after they have
accepted faith and pledged their obedience, are similar to the Jews and they shall meet
a similar fate as well. They had adopted a similar attitude towards their own prophet as
well: they would fervently pledge obedience to him, but whenever they were tested by
an occasion they would prove worthless. The prophet Moses (sws), often sorrowfully
complained about this behaviour, but they never mended their ways. The Almighty,
according to His laws, therefore, took away from them the ability to understand and
remain on the right path because of their own wrong attitude. They had adopted this
improper behaviour with the prophet Jesus (sws) as well. He had shown them some
striking miracles, and in very clear words, gave them glad tidings of the last of the
prophets. The Jews, however, as a result of their unbecoming attitude, dismissed these
miracles as acts of magic and rejected his prophethood. They persisted with this
attitude and today, are showing hostility to Islam on the basis of lies and falsehood,
even though these efforts will be in vain. Islam is the glowing light of the Almighty
which they can never blow to extinction. Contrary to their wishes and those of the
idolaters, it shall achieve its supremacy over other religions of Arabia.
Verses (10-13): The weaker Muslims are urged to adopt the right path and refrain from
their attitude of distrust and hypocrisy. They should truly profess faith in God and the
Prophet (sws), and fight for the cause of Islam by spending as much as they can for this
cause and by presenting their lives for it. This is the true path of success if they would
only try to understand. If they adopt this attitude, they would attain salvation in the
Hereafter, which is the real success and, in this world also, the Almighty, through this
well-earned help shall also bless them with the conquest of Makkah they desire so much.
Verses (14): The addressees of the sūrah are exhorted to follow the footsteps of the
disciples of Jesus (sws). In the beginning of the sūrah, Muslims had been advised not
to follow the Jews. Here, at the end, they have been urged to follow a group which
had remained on the right path and whose correct attitude of taking the initiative in
accepting the truth was ultimately responsible for the supremacy of the believers.

ٰ
ۡ ۡ ۡ ٰ
﴾٢﴿ ‫ﻔﻌﻠ ۡﻮن‬h ‫ﻘ ۡﻮﻟ ۡﻮن ﻣﺎ ﻵﻹ‬h ‫﴾ ¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻟﻢ‬١﴿ ‫ و ﻫﻮ ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬l ‫ ﻵۡﻹ ۡرض‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣﺎ‬89 ‫ﺳﺒﺢ ﷲ*) ﻣﺎ‬
‫ﺎن ﻣ ۡﺮﺻ ۡﻮ ٌص‬ ٌ ‫ﺎﻧﻬ ۡﻢ ﺑ ۡﻨﻴ‬v ‫ ﺳﺒ ۡﻴﻠﻪ ﺻ ًﻔﺎ‬8ۡ 9 ‫﴾ ن ٰﷲ*) ﻳﺤﺐ ﻟﺬ ۡﻳﻦ •ﻘﺎﺗﻠ ۡﻮن‬٣﴿ ‫ ۡﻔﻌﻠ ۡﻮن‬h ‫ﻘ ۡﻮﻟ ۡﻮ ﻣﺎ ﻵﻹ‬h ‫ ﻣ ۡﻘ ًﺘﺎ ﻋ ۡﻨﺪ ٰﷲ*) ۡن‬Om‫ﻛ‬
ٖ
ٰ ۡ ۡ ٰ ۤ ٰ ۡ
‫ و ﷲ*) ﻵﻹ‬j ‫ ﻓﻠﻤﺎ ز ﻏ ۡﻮ ز غ ﷲ*) ﻗﻠﻮﺑﻬﻢ‬j ‫ رﺳ ۡﻮل ﷲ*) ﻟ ۡﻴﻜ ۡﻢ‬8ۡ ž ‫ ۡﻌﻠﻤ ۡﻮن‬h ‫` ﻟﻘ ۡﻮﻣ ٖﻪ ٰ•ﻘ ۡﻮم ﻟﻢ ﺗ ۡﺆذ ۡوﻧ¨ ۡ` و ﻗ ۡﺪ‬Òٰ ‫﴾ و ذ ﻗﺎل ﻣ ۡﻮ‬٤﴿
ۡ ً ٰ ۤ ۡ ۡ ٰۡ ۡ
‫ ﻳﺪي‬VP‫ رﺳ ۡﻮل ﷲ*) ﻟ ۡﻴﻜ ۡﻢ ﻣﺼﺪﻗﺎ ﻟﻤﺎ ﺑ‬8ۡ ž ‫آءﻳۡﻞ‬Dwۡ `ۡ ¨‫﴾ و ذ ﻗﺎل ﻋ ۡﻴ ` ۡﺑﻦ ﻣ ۡﺮﻳﻢ ٰﻳﺒ‬٥﴿ VP‫ﻳ ۡﻬﺪي ﻟﻘ ۡﻮم ﻟﻔﺴﻘ‬
ۡ ۡ ٰ ۡ ۤ ۡ ۢ
‫﴾ و ﻣ ۡﻦ‬٦﴿ Vٌ P‫ ﻣﺒ‬Dٌ E‫ ﻓﻠﻤﺎ ﺟﺂءﻫ ۡﻢ ﺑﺎﻟﺒﻴﻨﺖ ﻗﺎﻟ ۡﻮ ٰﻫﺬ ﺳ‬j ‫ ۡﻌﺪي ۡﺳﻤ "ﻪ ۡﺣﻤﺪ‬€ ‫ﻦ‬È ‫ ﻣ‬8ۡ ý‫ ﺑﺮﺳ ۡﻮ ٍل ﻳﺎ‬Dً §‫ﺔ و ﻣﺒ‬¹‫ﻣﻦ ﻟﺘ ۡﻮ ٰر‬
ۡ ۡ ٰ ۡ ٰ ۡ ٰ ۡ ۡ
‫ ۡﻮ ﻧ ۡﻮر‬r‫﴾ ﻳﺮ ۡﻳﺪ ۡون ﻟﻴﻄﻔـ‬٧﴿ VP‫ و ﷲ*) ﻵﻹ ﻳ ۡﻬﺪي ﻟﻘ ۡﻮم ﻟﻈﻠﻤ‬j ‫ ﻵۡﻹ ۡﺳﻶﻹم‬8_ ³ ¼ ‫ ﷲ*) ﻟﻜﺬب و ﻫﻮ ﻳ ۡﺪ‬8x‫ي ﻋ‬Oٰ š‫ﻇﻠﻢ ﻣﻤﻦ ﻓ‬
ۡ ۡ ۡ ۤ ٰۡ ٰ ۡ ٰ
8x‫﴾ ﻫﻮ ﻟﺬ ۡي ۡرﺳﻞ رﺳ ۡﻮﻟ "ﻪ ﺑﺎﻟﻬ ٰﺪي و د ۡﻳﻦ ﻟﺤﻖ ﻟﻴﻈﻬﺮ "ه ﻋ‬٨﴿ ‫ه ﻟﻜ¦ ۡون‬D— ‫ﷲ*) ﺑﺎﻓﻮ ﻫﻬ ۡﻢ و ﷲ*) ﻣﺘﻢ ﻧ ۡﻮر ٖه و ﻟ ۡﻮ‬
ۡ ۡ
﴾٩﴿ ‫• ۡﻮن‬D§‫ه ﻟﻤ‬D— ۡ‫ﻠ ٖﻪ و ﻟﻮ‬v ‫ﻟﺪ ۡﻳﻦ‬
All that is in the heavens and the earth gives glory to God. He is the Mighty, the
Wise One. (1)
Believers! Why do say something you never do? It is most detestable in God’s sight
that you should say something what you never do. God holds dear those who fight for
His cause as if they are one solid wall. (2-4)
And remember, when Moses (sws) said to his people: “O People of Mine! Why do
you torment me even though you know very well that I have come to you as a
messenger of God?” So when they went astray, God led their very hearts astray. And
God does not guide the evil-doers. (5)
And remember when Jesus, son of Mary said: “O Israelites! I am sent forth to you
as a messenger of God in realisation of the predictions which exist before me in the
Torah, and to give glad tidings of a Messenger who will come after me. His name is
Aḥmad.” So, when he came to them with clear signs, they said: “This is plain magic.”
(6)
And who can be more unjust than the person who fabricates a falsehood about God,
even though He is being called to Islam? And God does not guide the wrongdoers.
They seek to extinguish the light of God with blows of their mouths; but God will
perfect His light, much as the disbelievers may dislike it. It is He who has sent forth
His Messenger with guidance and the true religion so that he may make it prevail over
all religions, much as the idolaters may dislike it. (7-9)
Explanation
ۡ ۡ ٰ
1
﴾١﴿ ‫ و ﻫﻮ ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬l ‫ ﻵۡﻹ ۡرض‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣﺎ‬89 ‫ﺳﺒﺢ ﷲ*) ﻣﺎ‬
The purpose of this verse can be to urge the addressees and also to express self-
sufficiency. In the subsequent verses, the hypocrites who were shirking the
responsibility of jihād, are rebuked for breaching their promise and for showing
1. All that is in the heavens and the earth gives glory to God. He is the Mighty, the Wise One.
cowardice. Both the above-mentioned objectives can relate to this topic. If the first of
them is implied, then the meaning of the verse would be: it is a pity if someone evades
jihād in the cause of the God, Who is ardently glorified and worshipped by every
object of this universe and Whose Might prevails over everything and Whose wisdom
is found in every work He does.
If the second of the above-mentioned objective is implied, then the meaning would
be: when every object of this universe is fervently glorifying and worshipping God,
and He alone is the real Mighty and Wise Being little does He care if some cowardly
people desist from undertaking jihād for His cause.
Also worthy of note is the fact that the word used in this sūrah is ‫ ﺳﺒﺢ‬while in the
next, it is ‫ﻳﺴﺒﺢ‬. The difference in both these styles is that the past tense is used for
statement of a fact and reality, while the imperfect tense (muḍ@āri‘) is used for portrayal
and for the depiction of continuity.
ۡ ۡ
The occurrence of the attributes ‫ ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬without any particle of conjunction bears
evidence to the fact that they simultaneously occur in the noun they qualify. In other
words, God, at the same time is dominant on everything and every act that emanates
from Him is replete with wisdom. The implication of these attributes is; who can be
more worthy of being trusted than the being who possesses these attributes? Unfortunate
are the people who do not repose trust, even in such a being.
ۡ ٰ ۡ ۡ ۡ
2
﴾٣﴿ ‫ﻔﻌﻠ ۡﻮن‬h ‫ﻘ ۡﻮﻟ ۡﻮ ﻣﺎ ﻵﻹ‬h ‫ ﻣﻘ ًﺘﺎ ﻋﻨﺪ ﷲ*) ۡن‬Om‫﴾ ﻛ‬٢﴿ ‫ﻔﻌﻠ ۡﻮن‬h ‫ﻘ ۡﻮﻟ ۡﻮن ﻣﺎ ﻵﻹ‬h ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻟﻢ‬
Though the address is general, it is directed at those Muslims who would claim to
be highly committed to faith and Islam and to spending and jihād for the cause of God
yet when the time to prove themselves arrived, they would turn out to be absolute
cowards. It is they, who are addressed and rebuked; why do they claim something
when they do not have the guts to fulfill it? if they think that by merely proclaiming
their commitment to jihād would be enough, then this notion of theirs is baseless. This
attitude will not earn them the pleasure of God; it will only earn them His wrath and
anger, for their attitude amounts to sheer hypocrisy.
The importance of a person’s words depends on his sincerity and righteousness. If a
person in the very first phases refuses to help someone who was seeking his help,
even though he was capable enough to do so, then this refusal would be against
decency, sympathy and Islamic brotherhood and an act disliked by God. However, a
person who fully assured a needy person of his help, yet, when the time came to fulfil
his commitment, deceived him, then such a person will earn much greater wrath and
dislike of the Almighty that the first person.
This attitude is condemnable in every case; however, if the matter relates to the
2. Believers! Why do say something you never do? It is most detestable in God’s sight that
you should say something what you never do.
Prophet (sws) and to those who profess faith in him, then its gravity increases even
more. People, who do not accept the message of a prophet of God are worthy of His
wrath as they should be; however, much more worthy of His wrath are those people
who verbally claim their commitment to everything that is required but practically are
not able to fulfil it or are only able to fulfil those commitments which suit their desires
and when some important issue arises they adopt an evasive attitude. Obviously, such
an attitude is more dangerous than that of open enemies of religion because they are
the enemies in the garb of friends. It was as if they committed high treason against the
army they were a part of.
Another reason, because of which they became worthy of the wrath of God was that
once they accepted Islam, it was as if they acknowledged it as something which
appealed to them and satisfied their intellect. From this aspect, their case is different
from those who are the enemies of Islam because they have yet to understand it at the
very outset. If a person does not understand something, then, this is, after all an excuse
on the basis of which he can be granted concession. However, if people who have
acknowledged that they have understood it, start evading its practical requisites, then
this can only be because of their moral weakness. Such a weakness cannot become an
excuse for anyone. In every case, it is a wrongdoing which will entail God’s wrath and
abhorrence.
ٌ ‫ﺎﻧﻬ ۡﻢ ﺑ ۡﻨﻴ‬v ‫ ﺳﺒ ۡﻴﻠﻪ ﺻ ًﻔﺎ‬8ۡ 9 ‫ن ٰﷲ*) ﻳﺤﺐ ﻟﺬ ۡﻳﻦ •ﻘﺎﺗﻠ ۡﻮن‬

﴾٤﴿ ‫ﺎن ﻣ ۡﺮﺻ ۡﻮ ٌص‬
3
ٖ
This verse unfolds the weakness on which they have been rebuked. It is evident
from this verse that a special weakness they were inflicted with was that in order to
lay claim to their sincerity and commitment to lay down their lives if needed, they
would express fervour to undertake jihād; however, once they were asked to do it,
they would evade it. In Sūrah al-Nisā’, this weakness of theirs is referred to in the
following words:
ۡ ۡ ٰ ۤ
‫ ۡﻳ ٌﻖ ﻣﻨﻬ ۡﻢ‬D° ‫ ﻓﻠﻤﺎ ﻛﺘﺐ ﻋﻠ ۡﻴﻬﻢ ﻟﻘﺘﺎل ذ‬l ‫ ﻟﺬ ۡﻳﻦ ﻗ ۡﻴﻞ ﻟﻬ ۡﻢ ﻛﻔ ۡﻮ ﻳۡﺪﻳﻜ ۡﻢ و ﻗ ۡﻴﻤﻮ ﻟﺼ ٰﻠﻮة و ٰ ﺗﻮ ﻟﺰ•ﻮة‬8_ ‫ﻟ ۡﻢ ﺗﺮ‬
ً ۡ ٰ ۡ ۡ
(٧٧:٤) .‫ﻳﺨﺸ ۡﻮن ﻟﻨﺎس ﻛﺨﺸﻴﺔ ﷲ*) ۡو ﺷﺪ ﺧﺸﻴﺔ‬
Have you not seen those who were told: “Abstain your hands and show diligence
in the prayer and pay the zakāh,” [they would show haste for war]; however, when
war was made mandatory upon them, one group among them feared people the
way they should fear God or even more. (4:77)
In Sūrah al-Tawbah, these people are rebuked in the followed way:
3. God holds dear those, who fight for His cause as if they are one solid wall.
ۡ ٰ ۡ
(٣٨:٩) .‫ ﻵ ۡﻹ ۡرض‬8_ ‫ ﺳﺒ ۡﻴﻞ ﷲ*) ﺛﺎﻗﻠﺘ ۡﻢ‬8ۡ 9 ‫¦ ۡو‬o ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﺎ ﻟﻜ ۡﻢ ذ ﻗ ۡﻴﻞ ﻟﻜﻢ‬
Believers! What has happened to you that when you are ordered: “Fight for the
cause of God,” you drop to the ground? (9:38)
Such was the cowardice in them that even if they would hesitantly set off for jihād,
they would not have the courage to fight in a united and cohesive manner; their
persistent effort would be to somehow save their skins. In Sūrah al-Tawbah, their
cowardice is portrayed thus:
ٰ ً ۡ
(٥٧:٩) .‫ﻟ ۡﻮ ﻳﺠﺪ ۡون ﻣﻠﺠﺎ ۡو ﻣﻐ ٰﺮ ٍت ۡو ﻣﺪﺧﻶ ًﻹ ﻟﻮﻟ ۡﻮ ﻟ ۡﻴﻪ و ﻫ ۡﻢ ﻳ ۡﺠﻤﺤ ۡﻮن‬
If they are able find a shelter or a cave or any refuge, they will cut lose their strings
and run towards it. (9:57)
While pointing to such weaknesses of these people, they are told that their effort of
pleasing God by merely making tall claims, will only hasten his wrath and anger. God
never likes people who show off, and are devoid of the spirit of sacrifice. He holds
only those people as dear who fight for His cause like one solid mass, and stare the
enemy in its eye.
The word ‫ﺎن‬ٌ ‫ ﺑ ۡﻨﻴ‬means “a building;” however, here, it refers to a wall. If a single
brick of a wall is displaced from its position, it becomes very easy to dismantle it. For
this reason, Muslims are warned in Sūrah al-Anfāl that in case of a formal army attack
if a soldier of that army runs away from the position he was deployed,ۡ ٰ then he earns
ۡ ۡ ۡ
the wrath of God and Hell will be his abode: .OP‫ و ﺑﺌﺲ ﻟﻤﺼ‬j ‫ﻪ ﺟﻬﻨﻢ‬¹‫ﻐﻀ ٍﺐ ﻣﻦ ﷲ*) و ﻣﺎ ٰو‬€ ‫ﻓﻘ ۡﺪ ﺑﺂء‬
(١٦:٨) (so, he returned with the wrath of God and Hell shall be his home, and it is an
evil abode, (8:16)).
ٰ ٰ ۤ ٰ ۡ
‫ و ﷲ*) ﻵﻹ ﻳ ۡﻬﺪي‬j‫ﻓﻠﻤﺎ ز ﻏ ۡﻮ ز غ ﷲ*)ﻗﻠ ۡﻮﺑﻬ ۡﻢ‬j‫ رﺳ ۡﻮل ﷲ*) ﻟ ۡﻴﻜ ۡﻢ‬8ۡ ž ‫ ۡﻌﻠﻤ ۡﻮن‬h‫`ﻟﻘ ۡﻮﻣ ٖﻪ ٰ•ﻘ ۡﻮمﻟﻢﺗ ۡﺆذ ۡوﻧ¨ ۡ` وﻗ ۡﺪ‬Òٰ ‫و ذ ﻗﺎلﻣ ۡﻮ‬
ۡ ٰۡ ۡ
4
﴾٥﴿VP‫ﻟﻘ ۡﻮم ﻟﻔﺴﻘ‬
The verse explains the attitude of the hypocrites by citing the example of the Jews.
They would express great zeal and enthusiasm for jihād, but when the time would
come, they would back away. When Moses (sws) asked them to attack the
Palestinians, they told him that the Palestinians are a very strong and powerful people
and they would not like to succumb to their might; that Moses (sws) and his God
4. And remember when Moses (sws) said to his people: “O People of Mine! Why do you
torment me, even though you know very well that I have come to you as a messenger of God?”
So when they went astray, God led their very hearts astray. And God does not guide the evil-
doers.
should go and fight them and that until these Palestinians vacated the city they do not
have the courage to enter it.
The Jews adopted the same attitude in their war, as mentioned in Sūrah al-Baqarah.
With great zeal, they asked the prophet Samuel (sws) to select for them a leader for
this jihād; however, when this selection was made, they withdrew from the whole
campaign.
A study of the Torah reveals that there was not a single instance in which they
whole-heartedly obeyed Moses (sws). Many a time did Moses (sws) pitifully express
his sorrow and anger on their attitude, and even rebuked them in very stern words;
however, they never changed their attitude; in fact, their hearts grew more callous as
time passed. ٰ ۡ ٰ
The section of the verse: ‫ رﺳ ۡﻮل ﷲ*) ﻟ ۡﻴﻜ ۡﻢ‬8ۡ ž ‫ ۡﻌﻠﻤ ۡﻮن‬h ‫ •ﻘ ۡﻮم ﻟﻢ ﺗﺆذ ۡوﻧ¨ ۡ` و ﻗ ۡﺪ‬refers to the sorrows and
complaints of Moses (sws), which he repeatedly expressed at their disobedience and
violation of promises. The Torah is also replete with these expressions. The Jews had
no doubts on the prophethood of Moses (sws). In spite of being convinced that he was
a prophet of God, they continued to disobey him, because of their own greed for
worldly pleasures, lack ٰ ofۤ courage and meanness.
The words ‫ ﻓﻠﻤﺎ ز ﻏ ۡﻮ ز غ ﷲ*) ﻗﻠ ۡﻮﺑﻬ ۡﻢ‬express the punishment which God repeatedly meted
out to them, as per His unalterable practice: when, after constant warnings and
reminders, they did not rectify the direction of their hearts, the Almighty twisted them
in the same direction they chose for themselves. It is a permanent feature of human
temperament that it will adapt to whatever circumstances it is conditioned to. If a
person tries to mould it to ways which are against the norms of sense and reason, it
initially resists this; however, if a person remains adamant on this, his temperament
will adapt and accept this change.
The practice of God in providing guidance to human beings or depriving them of it,
is in accordance with this feature of their temperament. The Almighty does not
forcibly guide a person or lead him astray. He has bestowed man with the awareness
of good and evil and given him the freedom to choose between the two. If a person
adopts good, the Almighty facilitates him on this and augments his passion for it, and
if he adopts evil, the Almighty, at times, also gives him the chance and respite to do
so. ٰ
ۡ ٰۡ ۡ
The words VP‫ و ﷲ*) ﻵﻹ ﻳ ۡﻬﺪي ﻟﻘ ۡﻮم ﻟﻔﺴﻘ‬express the fact that it is not the Almighty’s way of
doing things that He forcibly guides a person who himself likes to go astray. He
guides only those who honour and value guidance and themselves want to be guided.
This, as alluded to above, is a warning sounded to the hypocrites that if they, too,
follow the attitude adopted by the Jews, their hearts shall also be led astray, in the
same way the hearts of the Jews were. Then, they will continue to tread on the wrong
path, and will be deprived of the urge and the will to tread the right path.
ۢ ۡ ً ٰ ۤ ۡ
‫ ﺑﺮﺳ ۡﻮ ٍل‬Dً §‫ﺔ و ﻣﺒ‬¹‫ ﻳﺪي ﻣﻦ ﻟﺘ ۡﻮ ٰر‬VP‫ رﺳ ۡﻮل ﷲ*) ﻟ ۡﻴﻜ ۡﻢ ﻣﺼﺪﻗﺎ ﻟﻤﺎ ﺑ‬8ۡ ž ‫آء ۡﻳﻞ‬Dwۡ `ۡ ¨‫و ذ ﻗﺎل ﻋ ۡﻴ ` ۡﺑﻦ ﻣ ۡﺮﻳﻢ ٰﻳﺒ‬
ۡ ۡ ٰ ۡ ۤ ۡ
5
﴾٦﴿ Vٌ P‫ ﻣﺒ‬Dٌ E‫ ﻓﻠﻤﺎ ﺟﺂءﻫ ۡﻢ ﺑﺎﻟﺒﻴﻨﺖ ﻗﺎﻟ ۡﻮ ٰﻫﺬ ﺳ‬j ‫ ۡﻌﺪي ۡﺳﻤ "ﻪ ۡﺣﻤﺪ‬€ ‫ﻦ‬È ‫ ﻣ‬8ۡ ý‫ﻳﺎ‬
This verse points to the fact that it is because their hearts had been led astray that
they were deprived of professing faith in Jesus (sws), and today are also involved in
the foolishness of rejecting the last Messenger of God, whose arrival had been
predicted by Jesus (sws). The fact however is that the light of God shall be perfected;
neither will they be able to harm it, nor the idolaters.
Jesus (sws) is the last messenger among the Israelites. He is mentioned here to show
that the attitude which they adopted with Moses (sws) and were cursed as a result,
continued to be an essential part of their personalities till the end. Thus, it was because
of this attitude that they also rejected Jesus (sws), and are now opposing Islam. The
implication is that so fatal is this ailment that once a person is inflicted with it, it
becomes impossible for him to do away with it. One should thus avoid being afflicted
with it.
ۡ ً
The words ‫ﺔ‬¹‫ ﻳﺪي ﻣﻦ ﻟﺘ ۡﻮ ٰر‬VP‫ ﻣﺼﺪﻗﺎ ﻟﻤﺎ ﺑ‬were uttered by Jesus (sws) to substantiate his
messengerhood. His arrival verified the predictions which were found about him in the
Torah. The clearest prediction regarding Jesus (sws) had been made by his
predecessor: the prophet John (sws). The latter declared that the sole purpose of his
coming was to give glad tidings of a messenger who was to follow him. While giving
these glad tidings about Jesus (sws), he also referred to the predictions about him that
were already mentioned in the Torah because of which people were waiting for his
arrival. All these facts have been stated at various appropriate places in this tafsīr. It
would not be possible to reproduce them here.
ۡ ً
The literal meaning of ‫ ﻳﺪي‬VP‫ ﻣﺼﺪﻗﺎ ﻟﻤﺎ ﺑ‬has already been discussed at an earlier
instance. People who interpret this phrase to mean that Jesus (sws) is one who verifies
the Torah have neither been able to understand the true context and background of
these words nor were able to ascertain its true meaning. Jesus (sws) did not utter these
words to say that he believed in the Torah; he actually uttered them, as referred to
above, to attest to his own prophethood and messengerhood. Wherever these words
occur in the Qur’ān, they occur in this context. For this purpose, it would be
meaningless for him to attest the Torah. If he attested to the Torah, then this would
only prove that he believed in the Torah. How can it prove his own messengerhood?
Furthermore, it also should be kept in mind that not every portion of the Torah was
attested to by Jesus (sws) or Muḥammad (sws). In fact, Jesus (sws) unveiled its
5. And remember, when Jesus, son of Mary said: “O Israelites! I am sent forth to you as a
messenger of God in realization of the predictions which exist before me, and to give glad
tidings of a messenger who will come after me. His name is Ahmad.” So, when he came to
them with clear signs, they said: “This is plain magic.”
interpolations and so did the Qur’ān. Moreover, the Qur’ān has been even more
ۤ
vehement in criticizing it. ۡ ۢ
The words ‫ ۡﻌﺪي ۡﺳﻤ "ﻪ ۡﺣﻤﺪ‬€ ‫ﻦ‬È ‫ ﻣ‬8ۡ ý‫ ﺑﺮﺳ ۡﻮ ٍل ﻳﺎ‬Dً §‫ و ﻣﺒ‬point to the fact that simultaneously, Jesus
(sws) also proclaimed his mission of giving glad tidings of a Messenger who will
follow him, and whose name would be Aḥmad. As far as the predictions regarding
this Messenger are concerned, they were being transmitted from the time of Abraham
(sws), as is mentioned in the next sūrah. After Abraham (sws), Moses (sws), too, gave
these glad tidings. These predictions are also found in various books of the Torah
being ascribed to certain other prophets. Whether the People of the Book accept it or
not, an unbiased person is compelled to accept the fact that these predictions can only
imply Muḥammad (sws). In short, as far as the glad tidings regarding him are
concerned, Jesus (sws) is not alone in giving them. However, his predictions are
different from the rest in three aspects:
Firstly, he did not regard making this prediction to be a secondary objective of his;
he regarded to be his special objective.
Secondly, he ascertained the exact time when this prediction will materialize.
Thirdly, he specified the name of the Prophet (sws) in his prediction.
All these three aspects are very important; for this reason I will now briefly discuss
them.
The first of these is very evident from the words of the Qur’ān. An even greater
testimony to this is the name of the scripture revealed to him. Authorities are
unanimous on that the word “Injīl” is a Greek word and means “glad tidings.” The
question arises that of all divine scriptures why was this scripture chosen to have this
name. It is possible that because of their self-fabricated belief about salvation, they
interpret this word to refer to the glad tidings of salvation for mankind; however, this
interpretation is absolutely childish. The belief of salvation invented by Saint Paul
may have some reasoning in his meaningless philosophy; not even the weakest of
reasoning to support it, is found in the Gospels. Just as the mission of the prophets of
God has remained delivering one of giving glad tidings, delivering warnings has also
remained a part of it; in fact, the latter had preponderance in it. Just as both these
obligations have been discharged by all the prophets, it has also been discharged by
Jesus (sws). He gave glad tidings of success and salvation to those who embrace faith
and also warned the disbelievers of Hell. There is no reason, in spite of this that his
scripture be specifically called “Good News” (injīl). On the other hand, it is quite
plausible that this name was given to his scripture because his specific mission and
distinguishing feature was to give glad tidings of the last Messenger of God who was
to follow him. He was divinely appointed for this mission. For this reason, his
scripture was called “Good News” (injīl) so that the mere name depicts his mission,
and on the Day of Judgement, this name could be used to bear witness against the
Christians: they did not profess faith in the same messenger for whom they had been
divinely appointed. In this manner, they became the true manifestation of the parable
of the virgins proclaimed by Jesus (sws): all night they lighted lamps while waiting
for the bridegroom; however, at the time of his arrival, the oil in the lamps finished
and they went off to sleep.6
A deep deliberation on the Gospels will reveal that a very commonly discussed
topic in them is the glad tidings for the Kingdom of Heaven. It is discussed in
numerous ways in diverse styles and various parables. The feature of this divine
kingdom mentioned, the concept of its gradual development given, the traits of those
who will be able to enter it and of those who will be deprived of it – a deep reflection
will show that all these facets are glad tidings of the prophethood of Muḥammad
(sws), and of the blessings of the pious system which spread in the land through the
Companions. This is not the right place for a detailed explanation of this issue;
otherwise, I would have given examples to duly support my view. However, I do hope
that people who will deliberate on the Gospels from this aspect, will agree with me
that their real subject is to give glad tiding of the Kingdom of Heaven which was set
up through the blessed efforts of the Prophet Muhammad (sws).
The fact that this prediction was made such that the period of its realization was also
determined increases its importance a lot. Before it, none of the predictions which have
been communicated regarding the advent of Muḥammad (sws) and other prophets
contains any information on the time of their advent. All of them depict an
undetermined future. However, this prediction specifically mentions that Muḥammad
(sws) will be sent after him and that he has been sent to give his glad tidings and pave
his way. The question now arises as to who was the personality which appeared after
him in this whole world in whom or in the system established by him the traits and
parables depicted by Jesus (sws) completely manifested themselves? If a person is not
stubborn and obstinate, then none other than the name of Muhammad (sws) can be
understood to be implied. If Christians do not want to take this name, then they should
relinquish the Gospels. Till when will they keep giving glad tidings of someone who is
yet to arrive in two thousand years?
The third aspect is also very important – in fact, it can be regarded to be the most
important: the glad tidings given by Jesus (sws) about a messenger to come were
given by specifying his name. This meant that the Almighty wanted that there remains
nothing concealed and ambiguous about the matter, and everything comes crystal
clear. The reason for this being that the obduracy of those who reject this prediction
becomes absolutely evident and they are conclusively conveyed this fact by the
Almighty.
However, very deplorable is what those people did who drastically altered the
names mentioned in the Torah. They either altered them in such a manner that there
remains no means to determine their real form, or translated and re-translated them in
such a way that the translations were far apart from the actual and it became virtually
6. Matthew, 25:1-6.
impossible to get to the original.

As an example, I will present the words “Marwah” and “Bakkah.” Both these names
occur in the Torah. Marwah is the place where Abraham (sws) presented the sacrifice
of his son Ishmael (sws), and Bakkah (Makkah) is the place where Abraham (sws)
settled Ishmael (sws) and prayed that a messenger should arise from his progeny.
Since the Jews were not ready at any cost that Abraham (sws) be linked to Makkah
and that the sacrificed son be regarded as Ishmael (sws), they callously obliterated
every sign and indication they found against their wish. Thus, the word Marwah was
distorted by their scholars and reciters to Mūrah, Mūriyā and Muryā as well as to
other similar words. Similarly, they distorted Bakkah to Bukā’ and then by naming it
the “Valley of Bukā”, the translators translate it as the “Valley of Wailing,” even
though Bakkah and Makkah are synonyms. I have already presented my research on
this earlier.7
One can imagine what happened to those names mentioned in the Torah and the
Injīl, which the Jews and Christians found against their objectives. In particular,
Aḥmad and Muḥammad are names none of whose letters they could have tolerated.
Consequently, it is very evident from the Gospels that Jesus (sws) specified the name
in the glad tidings he gave. What becomes simultaneously evident is that the great
skill Christian scholars have shown in concealing this name can only be rivalled by
the Jewish scholars.
Here I will first cite some references from the Gospel of John which mention these
glad tidings about Muhammad (sws). Later, I will discuss some of their special
aspects. Jesus (sws) says:
And I will ask the Father, and he will give you another Counsellor to be with you
forever—the Spirit of truth. (John 14:16-17)
But the Counsellor, the Holy Spirit, whom the Father will send in my name, will
teach you all things and will remind you of everything I have said to you. (John
14:26)
I will not speak with you much longer, for the prince of this world is coming. He
has no hold on me. (John 14:30)
When the Counsellor comes, whom I will send to you from the Father, the Spirit of
truth who goes out from the Father, he will testify about me. (John 15:26)
But I tell you the truth: It is for your good that I am going away. Unless I go away,
the Counsellor will not come to you; but if I go, I will send him to you. (John 16:7)
7. Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 1, 747-748.
I have much more to say to you, more than you can now bear. But when he, the
Spirit of truth, comes, he will guide you into all truth. He will not speak on his own;
he will speak only what he hears, and he will tell you what is yet to come. (John
16:12-13)
I have cited these references from the Gospel of John which is acknowledged by all
the Christian sects. In the Gospel of Barnabas, the glad tidings of the advent of the last
Prophet are repeatedly mentioned by his name Muhammad (sws). I have not cited
these references, since the Christians of today, who are followers of Saint Paul, do not
regard this Gospel to be authentic.
If the above-cited references are deliberated upon, certain things become very clear:
Firstly, these glad tidings are given with such clear attributes that they cannot be
applied to anyone other than Muhammad (sws). Consider the following words:
He will give you another Counsellor to be with you forever. (John 14:17)
He will teach you all things. (John 14:26)
The prince of this world is coming. He has no hold on me. (John 14:30)
If one deliberates on these words, after Jesus (sws), who else but Muḥammad (sws)
can be regarded as the implied personality?
Secondly, though the incoherent discourse preceding and succeeding these glad
tidings has been deliberately inserted so that the whole meaning becomes confused,
yet the interpolators were not successful in their endeavour: the incoherence and lack
of connection of these sentences is very evident.
Thirdly, it seems that Jesus (sws) had mentioned a specific word as an attribute of
Muhammad (sws). Later translators and exegetes specifically targeted to alter it and
tried their best to sever it from its true meaning. Some translated it as “counsellor”,
some as “advocate,” some as “intercessor” and others as the “spirit of truth.” As far as
the word itself is concerned, it is said that in the Gospel of John in Greek, it is
“Paracletus.” It is about the meanings of this word cited above that the Christian
scholars have done everything they could to alter it. Obviously, this Greek word would
be the translation of some Syriac word since the original language of the Gospels was
Syriac. Who can now research into what the original word actually was? When, for
centuries, a whole nation is after concealing a word, how is it possible to discover it? It
is a great favour of the Qur’ān that it gave us some clue of it. Some Muslim historians
are of the opinion that the original Syriac word was ‫ﻣﻨﺤﻤﻨﺎ‬, which in Syriac has the
same meaning as ‫ ﻣﺤﻤﺪ‬and ‫ أﺣﻤﺪ‬have in Arabic.
ۡ ۡ ٰ ٰ ۡ
The subject of the verb ‫ ﺟﺂء‬in Vٌ P‫ ﻣﺒ‬Dٌ E‫ ﻓﻠﻤﺎ ﺟﺂءﻫ ۡﻢ ﺑﺎﻟﺒﻴﻨﺖ ﻗﺎﻟ ۡﻮ ﻫﺬ ﺳ‬is Jesus (sws). The
implication is that when Jesus (sws) came with clear miracles as a manifestation of the
predictions which pre-existed about him, and as a deliverer of glad tidings of the last
the Prophet, the hearts of the Jews had been led so far away that they regarded all his
miracles to be products of magic. Moreover, the Jews also said that whatever miracles
Jesus (sws) worked were not related to the help of the Holy Spirit; he is, in fact,
helped by a demon called Beelzebub. Some people regard Muḥammad (sws) as the
subject of the verb ‫ ;ﺟﺂء‬however, this interpretation is absolutely against the context.
Here, one needs to differentiate between the style of address which is very apparent
between Moses (sws) and Jesus (sws). Moses (sws) addressed his people Israelite, by
the words “O my Nation;” however, Jesus (sws) addressed them by the words “O
Israelites.” This was obviously because he was neither related to his nation, nor to any
other nation; in fact, he was Jesus, son of Mary. The Qur’ān has taken into account
these subtle aspects of address.
ۡ ٰ ۡ ٰ ۡ ٰ ۡ ۡ
8
﴾٧﴿ VP‫ و ﷲ*) ﻵﻹ ﻳ ۡﻬﺪي ﻟﻘ ۡﻮم ﻟﻈﻠﻤ‬j ‫ ﻵۡﻹ ۡﺳﻶﻹم‬8_ ³ ¼ ‫ ﷲ*) ﻟﻜﺬب و ﻫﻮ ﻳ ۡﺪ‬8x‫ي ﻋ‬Oٰ š‫و ﻣ ۡﻦ ﻇﻠﻢ ﻣﻤﻦ ﻓ‬
This is an expression of pity at the misfortune of the Jews: their very misguided
hearts which led them to reject Jesus (sws) were also instrumental in making them
reject Islam. They have fabricated
ۡ ٰ ۡ all kinds of falsehoods about God.
The expression ‫ ﷲ*) ﻟﻜﺬب‬8x‫ي ﻋ‬Oٰ š‫ ﻓ‬alludes to those falsehoods they had concocted to
prove themselves to be superior and exalted. These included notions as: “we are the
chosen and selected people of God;” “How can we be in need of the guidance of a
prophet born amongst the unlettered;” “prophethood and messengerhood has always
belonged to the Israelites; how can a prophet be born in some other race?”; “we have
been directed not to attest to the prophet hood of a person whose offered animal
sacrifice is not consumed by fire from the sky.” The Qur’ān has refuted all these
fabrications in Sūrah al-Baqarah and regarded them to be falsehoods imputed to God;
at no place has God said these things. It is by referring to them that it is said that how
unfortunate are these people who are being called to Islam, and in response they are
ۡ ٰ
trying to deceive themselves byٰ their own self-concocted notions.
ۡ
The words VP‫ و ﷲ*) ﻵﻹ ﻳ ۡﻬﺪي ﻟﻘ ۡﻮم ﻟﻈﻠﻤ‬are a reference to the practice of God mentioned in
verse five earlier. They say that God does not guide people who wrong their own
souls. The implication is that God had, in fact, done a favour to them that He guided
them about the coming prophet beforehand so that they are able to recognize him
themselves and also convince others in recognizing him. However, when they
“honoured” this favour of God by obliterating the signs He informed them of, then
such wretched people are not guided by God.
8. And who can be more unjust, than the person who fabricates a falsehood about God, even
though He is being called to Islam? And God does not guide the wrongdoers.
ٰۡ ٰ ۡ ٰ ۡ
9
﴾٨﴿ ‫ه ﻟﻜ¦ ۡون‬D— ‫ ۡﻮ ﻧ ۡﻮر ﷲ*) ﺑﺎﻓﻮ ﻫﻬ ۡﻢ و ﷲ*) ﻣﺘﻢ ﻧ ۡﻮر ٖه و ﻟ ۡﻮ‬r‫ﻳﺮ ۡﻳﺪ ۡون ﻟﻴﻄﻔـ‬
This is a parable of their fruitless exercise: negating the guidance of God through
their self-fabricated notions and self-invented innovations is much like trying to blow
out the light of the sun and the moon. Such an effort will never bear fruit. The
Almighty will definitely perfect His light. The half-moon will very soon bloom into
full-moon, even though the disbelievers would hate this to happen.
ۡ ۡ ۡ ۡ ۡ ۤ
10
﴾٩﴿ ‫• ۡﻮن‬D§‫ه ﻟﻤ‬D— ‫ﻠ ٖﻪ و ﻟ ۡﻮ‬v ‫ ﻟﺪ ۡﻳﻦ‬8x‫ﻫﻮ ﻟﺬ ۡي ۡرﺳﻞ رﺳ ۡﻮﻟ "ﻪ ﺑﺎﻟﻬ ٰﺪي و دﻳۡﻦ ﻟﺤﻖ ﻟﻴﻈﻬﺮ "ه ﻋ‬
ٰۡ ٰ
This verse is an explanation of the words ‫ه ﻟﻜ¦ ۡون‬D— ‫ و ﷲ*) ﻣﺘﻢ ﻧ ۡﻮر ٖه و ﻟ ۡﻮ‬of the previous
verse: the same God Who has decided to perfect His light, has sent forth His
messenger with guidance and the true religion, in order to make it dominant over all
the religions of Arabia. This incident is certain to happen even though the idolaters
may detest it, and they try to stop it ٰ with all their might.
ۡ
The previous verse has words ‫ه ﻟﻜ¦ ۡون‬D— ‫ و ﻟ ۡﻮ‬which have a general connotation. This verse
ۡ ۡ
has words ‫• ۡﻮن‬D§‫ه ﻟﻤ‬D— ‫ وﻟ ۡﻮ‬which specifically refer to the idolaters of the Quraysh. Together, both
these words embrace all the rival forces which at that time were opposing Islam. It is as if
they are challenged to do whatever they can to harm this call; however, they will not be able
to do so. It is the ultimate decision of God that through this Messenger He will make this
religion of truth prevail over all other religions of this land. Consequently, this prediction
shall certainly materialize. Very soon, the time came when it was proclaimed that two
religions will not be allowed to exist in Arabia; only the religion of God will reign here. This
topic is discussed in Sūrah al-Tawbah in these words:
ۤ ٰۡ ۤ ٰ ۡ ۡ ٰ ۡ
‫ ﻫﻮ ﻟﺬ ۡي ۡرﺳﻞ رﺳ ۡﻮﻟ "ﻪ‬.‫ه ﻟﻜ¦ ۡون‬D— ‫ ﷲ*) ﻵﻹ ۡن ﻳﺘﻢ ﻧ ۡﻮر "ه و ﻟ ۡﻮ‬8ã‫ ۡﻮ ﻧ ۡﻮر ﷲ*) ﺑﺎﻓﻮ ﻫﻬ ۡﻢ و ﻳﺎ‬r‫ﻳﺮ ۡﻳﺪ ۡون ۡن ﻳﻄﻔـ‬
ۡ ۡ ۡ ۡ ۡ
(٣٣-٣٢:٩) .‫• ۡﻮن‬D§‫ه ﻟﻤ‬D— ‫ﻠ ٖﻪ ® و ﻟ ۡﻮ‬v ‫ ﻟﺪ ۡﻳﻦ‬8x‫ﺑﺎﻟﻬ ٰﺪي و د ۡﻳﻦ ﻟﺤﻖ ﻟﻴﻈﻬﺮ "ه ﻋ‬
They want to extinguish the light of God with the blows of their mouths: but God
has decided to perfect His light, though these disbelievers detest it. It is He who
has sent forth His Messenger with guidance and the true faith that he may make it
dominant over all religions, even though these idolaters abhor it. (9:32-33)
In the previous section, it was stated that it is very wrong of the believers to pledge
9. They seek to extinguish the light of God with the blows of their mouths; but God will
perfect His light, much as the disbelievers may dislike it.
10. It is He who has sent forth His Messenger with guidance and the true religion so that he
may make it prevail over all religions, much as the idolaters may dislike it.
a covenant of “to listen and to obey” with the Messenger of God, and when the time
comes to honour this covenant, their love for life and wealth stops them from doing
so. In this section, they are being informed of the right attitude which can lead them to
success in this world as well as the next.

ٰ ۡ
‫ ﺳﺒ ۡﻴﻞ‬8ۡ 9 ‫﴾ ﺗ ۡﺆﻣﻨ ۡﻮن ﺑﺎﷲ*) و رﺳ ۡﻮ ٖﻟﻪ و ﺗﺠﺎﻫﺪ ۡون‬١٠﴿ ‫ ﺗﺠﺎر ٍة ﺗﻨﺠ ۡﻴﻜ ۡﻢ ﻣ ۡﻦ ﻋﺬ ٍب ۡﻟﻴ ٍﻢ‬8ٰx‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻫ ۡﻞ دﻟﻜ ۡﻢ ﻋ‬
ۡ ٰ ۡ ۡ ۡ ۡ ٰ ۡ ٰ
‫﴾ •ﻐ¦ ۡ ﻟﻜ ۡﻢ ذﻧ ۡﻮﺑﻜ ۡﻢ و ﻳ ۡﺪﺧﻠﻜ ۡﻢ ﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ و‬١١ۙ ﴿ ‫ ۡﻌﻠﻤ ۡﻮن‬h ‫ ﻟﻜ ۡﻢ ۡن ﻛﻨﺘ ۡﻢ‬Oٌ P‫ ذﻟﻜ ۡﻢ ﺧ‬j‫ﻔﺴﻜ ۡﻢ‬o ‫ﷲ*) ﺑﺎ ۡﻣﻮ ﻟﻜ ۡﻢ و‬
ۡ ۡ ٌ ٰ ۡ ۡ ۡ ٰ ٰ ً
﴾١٣﴿ VP‫ ﻟﻤ ۡﺆﻣﻨ‬D§‫ و ﺑ‬j‫ ۡﻳ ٌﺐ‬D‹ ‫ ﻣﻦ ﷲ*) و ﻓ ۡﺘﺢ‬Dٌ dۡ ‫ ﻧ‬j‫ي ﺗﺤﺒ ۡﻮﻧﻬﺎ‬Dٰ ¥ ‫﴾ و‬١٢ۙ ﴿ ‫ ذﻟﻚ ﻟﻔ ۡﻮز ﻟﻌﻈ ۡﻴﻢ‬j ‫ ﺟﻨﺖ ﻋ ۡﺪ ٍن‬8ۡ 9 ‫ﻣ ٰﺴﻜﻦ ﻃﻴﺒﺔ‬
ٰ ۡ ۡ ٰ ۤ ۡ ۡ ٰ ۡ ۤ
)*‫ﻗﺎل ﻟﺤﻮ رﻳ ۡﻮن ﻧ ۡﺤﻦ ﻧﺼﺎر ﷲ‬j )*‫ ﷲ‬8_ ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻛ ۡﻮﻧ ۡﻮ ﻧﺼﺎر ﷲ*)ﻛﻤﺎ ﻗﺎلﻋ ۡﻴ ` ۡﺑﻦ ﻣ ۡﺮﻳﻢﻟﻠﺤﻮ ر ٖﻳﻦﻣ ۡﻦ ﻧﺼﺎر ۡي‬
ٰ ٌ ۡ ۤ ٌ ٰ
﴾١٤﴿ ‫ ﻋﺪوﻫ ۡﻢ ﻓﺎ ۡﺻﺒﺤ ۡﻮ ﻇﻬﺮ ۡﻳﻦ‬8ٰx‫ﻓﺎﻳ ۡﺪﻧﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻋ‬l ‫ﻔﺔ‬£‫آء ۡﻳﻞ وﻛ¦ تﻃﺂ‬Dwۡ `ۡ ¨‫ﻦ ﺑ‬È ‫ﻔﺔ ﻣ‬£‫ﻓﺎﻣﻨ ۡﺖﻃﺂ‬
Believers! Shall I tell you of a deal which will save you from a woeful scourge?
Profess faith in God and in His Messenger, and wage war for the cause of God
through your wealth and through your persons. This is best for you, if you knew it.
God will forgive you your sins and admit you to gardens watered by running streams;
and He will lodge you in elegant houses which will be in the gardens of eternity. That,
in fact, is the supreme triumph. And another thing which you desire: help from God
and a victory in the near future. And give glad tidings to the believers. (10-13)
Believers! Be God’s helpers. The way when Jesus, son of Mary, called upon the
disciples: “Who will be my helper in the cause of God?” The disciples replied: “We
are God’s helpers.” So, one group from among the Israelites believed in him while
another rejected him. So, We helped the believers against their enemies, and they
triumphed over them. (14)
Explanation
ۡ
11
﴾١٠﴿ ‫ ﺗﺠﺎر ٍة ﺗﻨﺠ ۡﻴﻜ ۡﻢ ﻣ ۡﻦ ﻋﺬ ٍب ۡﻟﻴ ٍﻢ‬8ٰx‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻫ ۡﻞ دﻟﻜ ۡﻢ ﻋ‬
The implication is that after embracing faith, and after pledging a covenant of “to
listen and to obey,” if Muslims want to know what the right behaviour is, then the
Almighty will inform them of a deal which will salvage them from a painful
ٌ
punishment. The word ‫( ﺗﺠﺎرة‬deal) is explained in the next verse: Muslims should be
ready to expend their lives and wealth for the cause of God and in return become
worthy of God’s forgiveness and His Paradise. This is the greatest success to achieve,
for which they should launch themselves with full vigour. In the verse under
discussion, it is only said that the reward for this would be immunity from the painful
11. Believers! Shall I tell you of a deal which will save you from a woeful scourge?
punishment of Hell. However, in the next verse, it is explained that such people will
be rewarded with all the blessings of the Hereafter and in this world also, they will be
rewarded with the great victory they are desirous of. In this verse, only immunity from
the torment of the Hereafter is mentioned, because the real objective of a believer
should be to shield himself from the punishment of God. If he is able to achieve this,
then it is as if he has achieved everything.
ۡ ۡ ۡ ٰ ۡ ٰ ٰ
‫﴾ •ﻐ¦ ۡ ﻟﻜ ۡﻢ‬١١ۙ ﴿ ‫ ۡﻌﻠﻤ ۡﻮن‬h ‫ ﻟﻜ ۡﻢ ۡن ﻛﻨﺘ ۡﻢ‬Oٌ P‫ ذﻟﻜ ۡﻢ ﺧ‬j ‫ﻔﺴﻜ ۡﻢ‬o ‫ ﺳﺒ ۡﻴﻞ ﷲ*) ﺑﺎ ۡﻣﻮ ﻟﻜ ۡﻢ و‬8ۡ 9 ‫ﺗ ۡﺆﻣﻨ ۡﻮن ﺑﺎﷲ*) و رﺳ ۡﻮ ٖﻟﻪ و ﺗﺠﺎﻫﺪ ۡون‬
ۡ ۡ ٰ ٰ ً ۡ ٰ ۡ
12
﴾١٢ۙ ﴿ ‫ ذﻟﻚ ﻟﻔ ۡﻮز ﻟﻌﻈ ۡﻴﻢ‬j ‫ ﺟﻨﺖ ﻋ ۡﺪ ٍن‬8ۡ 9 ‫ذﻧ ۡﻮﺑﻜ ۡﻢ و ﻳ ۡﺪﺧﻠﻜ ۡﻢ ﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ و ﻣ ٰﺴﻜﻦ ﻃﻴﺒﺔ‬
I have alluded to this linguistic style of Arabic that whenever a directive of adopting
something or abstaining from it is to be given in the form of exhortation and counsel,
then such directives are mentioned in the form of predicate sentences.13 Thus, in this
ۡ
verse the words ‫ ﺗﺆﻣﻨ ۡﻮن‬and ‫ ﺗﺠﺎﻫﺪ ۡون‬are apparently in the form of predicates but they
imply a directive. The benefit of this style is that it exudes affection for people and
exhorts them to undertake a very profitable deal – a deal in which they are to submit
their life and wealth to God, in return for an eternal kingdom of heaven.
ۡ ۡ ٰ
The words ‫ ۡﻌﻠﻤ ۡﻮن‬h ‫ ﻟﻜ ۡﻢ ۡن ﻛﻨﺘ ۡﻢ‬Oٌ P‫ ذﻟﻜ ۡﻢ ﺧ‬indicate that though this deal apparently seems non-
lucrative because in this a person will have to sacrifice his immediate gain for
deferred dividends; however, if people are able to grasp the reality behind it, they will
realize that in return for some trivial merchandise and some borrowed moments of
life, they have achieved the everlasting treasures of both worlds.
After a brief reference to these treasures of the world, people are exhorted to think
that this is the greatest success they have achieved. They cannot achieve any greater
success from the meagre sources of life they have. This lucrative ۡ ۡ deal is mentioned
ۡ ٰ
ۡ ۡ ۡ ۡ ۡ ۡ
elsewhere in the Qur’ān in these words: .‫ﻔﺴﻬﻢ و ﻣﻮ ﻟﻬﻢ ﺑﺎن ﻟﻬﻢ ﻟﺠﻨﺔ‬o VP‫ي ﻣﻦ ﻟﻤﺆﻣﻨ‬Oٰ š‫ن ﷲ*) ﺷ‬
(١١١:٩) (God has purchased from the believers their lives and worldly goods in return
for Paradise, (9:111)).
ۡ ۡ ٌ ٰ ۡ
14
﴾١٣﴿ VP‫ ﻟﻤ ۡﺆﻣﻨ‬D§‫ و ﺑ‬j ‫ ۡﻳ ٌﺐ‬D‹ ‫ ﻣﻦ ﷲ*) و ﻓ ۡﺘﺢ‬Dٌ dۡ ‫ ﻧ‬j ‫ي ﺗﺤﺒ ۡﻮﻧﻬﺎ‬Dٰ ¥ ‫و‬
A reference is made in this verse of an imminent victory in this world.
12. Profess faith in God and in His Messenger, and wage war for the cause of God through
your wealth and through your persons. This is best for you, if you knew it. God will forgive
you your sins, and admit you to gardens watered by running streams; And, He will lodge you
in elegant houses which will be in the gardens of eternity. That, in fact, is the supreme triumph.
13. Predicate sentences are ones which are in the indefinite tense and occur as the predicate to
the subject. (Translator)
14. And, another thing which you desire: help from God and a victory in the near future.
And give glad tidings to the believers.
In my opinion, this victory refers to the conquest of Makkah. After migration to

Madīnah, the greatest desire every Muslim cherished was the conquest of Makkah. On
this victory depended the defeat of the real enemies of God, and it was the greatest
evidence of the dominance of the truth. For this reason, every Muslim was desirous of
it since it formed the objective of all his endeavours.
The verse says that this victory will be achieved in the near future. This shows that
this sūrah was revealed close to the conquest of Makkah. Some people are of the
opinion that it was revealed near the time of the battle of Uḥud. However, this cannot
be regarded correct. The most appropriate source of this sūrah’s period of revelation
could have been this verse, and it is evident from it that the sūrah was revealed a little
before the conquest of Makkah.
Once the verse mentioned victory, the Almighty bade the Prophet (sws) to give glad
tidings to the Muslims that this blessed moment was not far off. It will soon manifest
itself. People should keep their morale high and wait for it. The glad tidings of the
conquest of Makkah have been given in the Qur’ān in various styles. Though, it cannot
be said with certainty, yet it seems from the way these glad tidings appear in this sūrah
that this was the first instance when that they were given.
ۡ ۡ ٰ ۤ ۡ ۡ ٰ ۡ ۤ
‫ ﻗﺎل ﻟﺤﻮ رﻳ ۡﻮن ﻧ ۡﺤﻦ ﻧﺼﺎر‬j )*‫ ﷲ‬8_ ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻛ ۡﻮﻧ ۡﻮ ﻧﺼﺎر ﷲ*) ﻛﻤﺎ ﻗﺎل ﻋ ۡﻴ ` ۡﺑﻦ ﻣ ۡﺮﻳﻢ ﻟﻠﺤﻮ ر ٖﻳﻦ ﻣ ۡﻦ ﻧﺼﺎر ۡي‬
ٰ ٌ ۡ ۤ ٌ ٰ ٰ
15
﴾١٤﴿ ‫ ﻋﺪوﻫ ۡﻢ ﻓﺎ ۡﺻﺒﺤ ۡﻮ ﻇﻬﺮ ۡﻳﻦ‬8ٰx‫ ﻓﺎﻳ ۡﺪﻧﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻋ‬l ‫ﻔﺔ‬£‫آء ۡﻳﻞ و ﻛ¦ ت ﻃﺂ‬Dwۡ `ۡ ¨‫ﻦ ﺑ‬È ‫ﻔﺔ ﻣ‬£‫ﷲ*) ﻓﺎﻣﻨ ۡﺖ ﻃﺂ‬
In verse 5, Muslims have been stopped from following the Jews because if Muslim
start following them, their hearts will also be led astray like the Jews. In this verse,
Muslims are being told that for them, the example set by the disciples of Jesus (sws) is
worth following. These disciples did not reject him and in fact when he called them to
the cause of God, they responded to his call with full fervour and enthusiasm to help
and accompany Jesus (sws) in his mission. At last, it was these committed individuals
who became a means for the supremacy of the truth.
It appears that the word ḥawārī has come into Arabic from the People of the Book.
It means a person who is a zealous and an ardent supporter. It is evident from both the
Qur’ān and the Torah that when Jesus (sws) lost hope in the scholars and jurists of the
Jews, he presented his message before the poor and the masses and the fishermen who
inhabited the seaside. He is reported to have told them: “Come, follow me, and I will
show you how to fish for people!” (Matthew, 4:19). At last, it was from among them
that a small group of about three hundred odd individuals, embarked upon co-
operating with him in his preaching with great zeal.
15. Believers! Be God’s helpers. The way when Jesus, son of Mary, called upon the
disciples: “Who will be my helper in the cause of God?” The disciples replied: “We are God’s
helpers.” So, one group from among the Israelites believed in him, while another rejected him.
So, We helped the believers against their enemies, and they triumphed over them.
ٰ ۤ ۡ
It is evident from the style adopted by the Qur’ān in )*‫ ﷲ‬8_ ‫ ﻣ ۡﻦ ﻧﺼﺎر ۡي‬that Jesus (sws)
said that he had set off on the straight path delineated by God; those among his
disciples who have the courage to accompany him should ٰ also set off with him. The
ۡ
disciples responded positively to this call by replying )*‫ﻧ ۡﺤﻦ ﻧﺼﺎر ﷲ‬.
ٌ
It is evident from concomitant textual indications that the word ‫ﻔﺔ‬£‫ ﻃﺂ‬used in the first
instance, connotes a small number and in the second instance to a large number. In
other words, a small group of people (the disciples) professed faith, and a large group
persisted in disbelief; however, it was the small group which became worthy of God’s
help and they triumphed over the group of disbelievers. It needs to be understood that
ever since the Jews denied Jesus (sws), they were never given political supremacy. In
his times, they were subservient to the Romans, and after Constantine converted to
Christianity, they have remained subservient to the Christians. Today also they are
subservient to the Christians, even though they apparently have an independent state.
At another place, this subject is discussed in the following words:
ۡ ٰ ٰ ۡ ۡ ٰ ۤ ۡ ۡ ۡ ۡ ۤ
‫ و ﺷﻬ ۡﺪ‬l )*‫ ٰ ﻣﻨﺎ ﺑﺎﷲ‬l )*‫ ﻗﺎل ﻟﺤﻮ رﻳ ۡﻮن ﻧ ۡﺤﻦ ﻧﺼﺎر ﷲ‬j )*‫ ﷲ‬8_ ‫ﻓﻠﻤﺎ ﺣﺲ ﻋ ۡﻴ ٰ ` ﻣﻨﻬﻢ ﻟﻜ¦ ﻗﺎل ﻣ ۡﻦ ﻧﺼﺎر ۡي‬
ٰ ۡ ۡ ۡ ۤ ۤ
( - : ) .‫ رﺑﻨﺎ ٰ ﻣﻨﺎ ﺑﻤﺎ ﻧﺰﻟﺖ و ﺗﺒ ۡﻌﻨﺎ ﻟﺮﺳ ۡﻮل ﻓﺎ•ﺘ ۡﺒﻨﺎ ﻣﻊ ﻟﺸﻬﺪﻳۡﻦ‬.‫ﺑﺎﻧﺎ ﻣ ۡﺴﻠﻤ ۡﻮن‬
When Jesus felt disbelief from them [–the scholars of the Jews –], he called: “Who
will help me in moving towards God?” The disciples replied: “We are God’s
helpers. We believe in God and bear witness that we submit to Him. Lord, we
professed belief in what you have revealed and we followed the messenger. So,
count us among those who bear witness.” (3:52-53)
With the help of God, I come to the end of this sūrah’s exegesis. ‫ ذ ﻟﻚ‬8x‫ﻓﺎﻟﺤﻤﺪ ﷲ*) ﻋ‬
(gratitude be to God for this.)
Raḥmānābād
14th March 1978 AD
3rd Rabī‘ al-Thānī 1398 AH
______________
Sūrah al-Jumu‘ah (62)
Sūrah al-Jumu‘ah
Central Theme and relationship with the Preceding Sūrah

There is no basic difference between the central themes of Sūrah al-Ṣaff and Sūrah
al-Jumu‘ah. Only the style and arguments of both are different. The previous sūrah
mentions the prediction of Jesus (sws) about Muḥammad (sws). This sūrah alludes to
the prayer of Abraham (sws); the Ishmaelites are warned to duly honour the favour He
has blessed them with by sending Muḥammad (sws) to them, and to not deprive
themselves of this great blessing by being misled by the conspiracies of the Jews. In
this regard, a group from among the Muslims is rebuked for not showing respect to the
Friday prayer and to the Prophet (sws) because of a worldly business need. If the greed
of trade and business is dearer to people than showing reverence to the Friday prayer
and to the sermon delivered on the day by the Prophet, then this only means that they
have not understood the deal of sale and purchase they have struck with their Lord, as
is mentioned in the previous sūrah. At the same time, they are warned of the fate of
their behaviour of disregard and disrespect: the Jews had adopted the same behavior,
and, as a result were deprived of the sharī‘ah of God; if Muslims want to succeed, they
should refrain from following in their footsteps.

Verses (1-4):The Ishmaelites are reminded that the Prophet (sws) God had sent
towards them is the result of the prayer of their great ancestor, the Prophet Abraham
(sws). This is a great favour the Almighty has done them to liberate them from the
darkness of the age of jāhiliyyah. Hence, they should try to value and honour this
favour and not become a prey to the malicious conspiracies of the Jews.
Verses (5-8): A refutation of the claim of the Jews that they are the chosen ummah
and no one except them can be blessed with the favour of prophethood. A reference is
made to their unworthy attitudes which had deprived them of the Almighty’s guidance
and also stripped them of the position of leadership they had held.
Verses (9-11): A group of Muslims have been rebuked on a wrong attitude they had
adopted when once the Prophet (sws) was delivering the Friday address. Apparently,
this might appear as a minor fault to them, but it points to a profound weakness in
them: a group among them had not understood the basic reality that once a person
enters the fold of Islam, he barters his life and wealth for the Almighty’s forgiveness
and mercy. It is against the requisites of his faith that business and trade activities
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Jumu‘ah 314
should make him indifferent to God and His Prophet (sws). This is like following the
footsteps of the Jews – something which had been forbidden in the previous sūrah.
The Jews had erred similarly in the matter of sabt, and the Almighty, as result, had
severely cursed them for this attitude.
Section I (Verses 1 - 8)
ٰ
ۡ ۡ ۡ ۡ ۡ ٰ
‫ رﺳ ۡﻮﻵًﻹ ﻣﻨﻬ ۡﻢ‬VPٖ ‫ ﻵۡﻹﻣ‬89 ‫ﻌﺚ‬€ ‫﴾ ﻫﻮ ﻟﺬ ۡي‬١﴿ ‫ ﻵۡﻹ ۡرض ﻟﻤﻠﻚ ﻟﻘﺪ ۡوس ﻟﻌﺰﻳۡﺰ ﻟﺤﻜ ۡﻴﻢ‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣﺎ‬89 ‫ﻳﺴﺒﺢ ﷲ*) ﻣﺎ‬
ۡ ۡ ۡ ۡ ۡ
‫ ۡﻳﻦ ﻣﻨﻬ ۡﻢ‬D¥ ٰ ‫﴾ و‬٢ۙ ﴿ Vٍ P‫ ﺿ ٰﻠ ٍﻞ ﻣﺒ‬³ۡ è‫ﺎﻧ ۡﻮ ﻣ ۡﻦ ﻗ ۡﺒﻞ ﻟ‬v ‫ﻳ ۡﺘﻠ ۡﻮ ﻋﻠ ۡﻴﻬ ۡﻢ ٰ ٰﻳﺘ ٖﻪ و ﻳﺰ• ۡﻴﻬ ۡﻢ و •ﻌﻠﻤﻬﻢ ﻟﻜ ٰﺘﺐ و ﻟﺤﻜﻤﺔ و ۡن‬
ۡ ۡ ۡ ٰ ٰ ۡ ٰ ۡ ۡ ۡ
‫﴾ ﻣﺜﻞ ﻟﺬ ۡﻳﻦ‬٤﴿ ‫ و ﷲ*) ذو ﻟﻔﻀﻞ ﻟﻌﻈ ۡﻴﻢ‬j ‫﴾ ذﻟﻚ ﻓﻀﻞ ﷲ*) ﻳ ۡﺆﺗ ۡﻴﻪ ﻣ ۡﻦ ﻳﺸﺂء‬٣﴿ ‫ و ﻫﻮ ﻟﻌﺰﻳۡﺰ ﻟﺤﻜ ۡﻴﻢ‬j ‫ﻟﻤﺎ ﻳﻠﺤﻘ ۡﻮ ﺑﻬ ۡﻢ‬
ٰ ٰ ٰ ۡ ۡ ۡ
‫ و ﷲ*) ﻵﻹ‬j )*‫ ﺑﺌﺲ ﻣﺜﻞ ﻟﻘ ۡﻮم ﻟﺬ ۡﻳﻦ ﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺖ ﷲ‬j ‫ﺔ ﺛﻢ ﻟ ۡﻢ ﻳ ۡﺤﻤﻠ ۡﻮﻫﺎ ﻛﻤﺜﻞ ﻟﺤﻤﺎر ﻳ ۡﺤﻤﻞ ۡﺳﻔ ًﺎر‬¹‫ﺣﻤﻠﻮ ﻟﺘ ۡﻮ ٰر‬
ۡ ٰ ۤ ۡ ٰ ۡ
‫﴾ ﻗ ۡﻞ ¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ﻫﺎد ۡو ۡن زﻋ ۡﻤﺘ ۡﻢ ﻧﻜ ۡﻢ ۡوﻟﻴﺂء ﷲ*) ﻣ ۡﻦ د ۡون ﻟﻨﺎس ﻓﺘﻤﻨﻮ ﻟﻤﻮۡت ۡن‬٥﴿ VP‫ﻳ ۡﻬﺪي ﻟﻘ ۡﻮم ﻟﻈﻠﻤ‬
ۡ ۡ ٰ ۢ ٰ ۢ ۤ ۡ ۡ
‫¦ ۡون‬h ‫﴾ ﻗ ۡﻞ ن ﻟﻤ ۡﻮت ﻟﺬ ۡي‬٧﴿ VP‫ و ﷲ*) ﻋﻠ ۡﻴ ٌﻢ ﺑﺎﻟﻈﻠﻤ‬j ‫﴾ و ﻵﻹ ﻳﺘﻤﻨ ۡﻮﻧ "ﻪ ﺑ ًﺪ ﺑﻤﺎ ﻗﺪﻣ ۡﺖ ﻳۡﺪ ۡﻳﻬ ۡﻢ‬٦﴿ VP‫ﻛﻨﺘ ۡﻢ ٰﺻﺪﻗ‬
ۡ ۡ ۡ
﴾٨﴿ ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ٰﻋﻠﻢ ﻟﻐ ۡﻴﺐ و ﻟﺸﻬﺎدة ﻓﻴﻨﺒﺌﻜ ۡﻢ ﺑﻤﺎ ﻛﻨﺘ ۡﻢ‬8ٰ_ ‫ﻣﻨﻪ ﻓﺎﻧ "ﻪ ﻣ ٰﻠﻘ ۡﻴﻜ ۡﻢ ﺛﻢ ﺗﺮد ۡون‬
All that is in the heavens and the earth glorifies God, the Sovereign Lord, the
Flawless, the Almighty, the Wise. It is He who sent forth among the unlettered, a
Messenger from among them, who recites to them His revelations and purifies them
and instructs them in the Book and in wisdom; and, indeed, these people were in
manifest error before this and from those among them also who have yet to be
included among them. God is the Mighty, the Wise One. Such is the grace of God: He
bestows it on who He intends to and great is His grace. (1-4)
The parable of those who were entrusted with the burden of the Torah and then did not
bear it is like that of a donkey laden with books. What an evil parable is this of a people
who denied God’s revelations. And God does not guide the wrongdoers. Tell them: “O
People who have become Jews! If you think that you are dearer to God than others, then
you should wish for death, if you are truthful in your claim.” And they will never be
desirous of death because of the misdeeds they have done. And God knows well the
wrongdoers. Tell them: “The death from which you are running away is sure to come to
you. Then, you shall be made to appear before Him who knows the unknown and the
manifest. Thus, He will inform you of all what you had been doing.” (5-8)
Explanation
ۡ ۡ ۡ ۡ ٰ
1
﴾١﴿ ‫ ﻵۡﻹ ۡرض ﻟﻤﻠﻚ ﻟﻘﺪ ۡوس ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣﺎ‬89 ‫ﻳﺴﺒﺢ ﷲ*) ﻣﺎ‬
This introductory verse also occurs in previous sūrahs with a slight change in words.
In the previous sūrah, the past tense ‫ ﺳﺒﺢ‬was used. Here the word ‫ ﻳﺴﺒﺢ‬is used which
brings the portrayal before the eyes.
The verse mentions four attributes of God; all these attributes come as a preamble to
the succeeding verse. It will be appropriate to explain them under the coming verse.
ۡ ۡ ۡ ۡ
‫ﺎﻧ ۡﻮ ﻣ ۡﻦ ﻗ ۡﺒﻞ‬v ‫ رﺳ ۡﻮﻵًﻹ ﻣﻨﻬ ۡﻢ ﻳ ۡﺘﻠ ۡﻮ ﻋﻠ ۡﻴﻬ ۡﻢ ٰ ٰﻳﺘ ٖﻪ و ﻳﺰ• ۡﻴﻬ ۡﻢ و •ﻌﻠﻤﻬﻢ ﻟﻜ ٰﺘﺐ و ﻟﺤﻜﻤﺔ و ۡن‬VPٖ ‫ ﻵۡﻹﻣ‬89 ‫ﻌﺚ‬€ ‫ﻫﻮ ﻟﺬ ۡي‬
ۡ
2
﴾٢ۙ ﴿ Vٍ P‫ ﺿ ٰﻠ ٍﻞ ﻣﺒ‬³ۡ è‫ﻟ‬
A reflection on this verse shows that in order to realize the attributes of God
mentioned in the opening verse, the Messenger mentioned in this verse was sent forth.
God is the real sovereign. It is a requisite of this attribute that in order to inform His
creation of His directives, He send forth to them a Messenger who recites before them
ۡ
His teachings and guidelines (‫)ﻳﺘﻠ ۡﻮ ﻋﻠ ۡﻴﻬ ۡﻢ ٰ ٰﻳﺘ ٖﻪ‬.
He is pure and flawless, and for this reason He wanted to purify people through His
Messenger and His teachings. Thus His Messenger is purifying the beliefs and deeds
of people and is cleansing them of moral evils (‫)ﻳﺰ• ۡﻴﻬ ۡﻢ‬.
ۡ ۡ
Moreover, He is powerful and wise (‫) ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬, and thus
ۡ ۡ has sent a Messenger who
ٰ ۡ
instructs people in ‫( ﻟﻜﺘﺐ‬al-kitāb) and al-hikmah (‫) ﻟﺤﻜﻤﺔ‬. The word al-kitāb here
means the sharī‘ah or the divine law. The sharī‘ah can only be enforced by someone
who is powerful and has authority. However, God is not merely powerful and
ۡ
dominant. He is also ‫( ﻟﺤﻜ ۡﻴﻢ‬the wise). Thus, the law He is instructing His people in
through His Messenger does not merely manifest through force and authority; it also
reflects His wisdom and the welfare and well-being of His people not only in this
world but also in the next.
This verse actually recounts and expresses a divine favour to the Ishmaelites, and for
this reason the attribute “unlettered” is mentioned for them as a distinctive feature. I
have already elaborated upon this word earlier in this exegesis; however, this much
should remain evident as a reminder that though this term was actually coined
specifically by the Jews among the People of the Book which reflected their religious
arrogance as well as derision for the people of Arabia, yet since the Ishmaelites were
1. All that is in the heavens and the earth glorifies God, the Sovereign Lord, the Flawless,
the Almighty, the Wise.
2. It is He who sent forth among the unlettered, a Messenger from among them who recites
to them His revelations and purifies them and instructs them in the Book and in wisdom; and,
indeed, these people were in manifest error before this.
not conversant with divine law, they themselves adopted this term as a title without any
inferiority complex. Then, when the Qur’ān used this word as a distinction for them
and for the Messenger God sent forth to them, it was elevated to such a lofty status that
it became a symbol of divinely ordained respect for them. As a result, a grand
phenomenon was witnessed from providence: they, who were derided and disparaged
were entrusted with the responsibility of instructing and guiding the whole world, and
they who felt pride in being the recipient of a divine book and sharī‘ah were compared
ۡ
to a donkey that is laden with books ( ‫)ﻛﻤﺜﻞ ﻟﺤﻤﺎر ﻳ ۡﺤﻤﻞ ۡﺳﻔ ًﺎر‬.
Here, this word has been used to induce the people of Arabia to express gratitude:
they should be thankful to their Lord that He has been bounteous to them. For their
own reformation and instruction and to educate them in law and wisdom, He sent
forth among them a person from among themselves, and took them out of the darkness
of jāhiliyyah in which they had been hitherto engulfed because of their state of being
unlettered. The implication is that they who have received this favour should value
and honour it, and also try that others adopt this attitude as well. It should not be the
case that they are deprived of it because of not honouring it, and in this way the
objection of the envious is realized.
I have already explained in detail in Sūrah al-Baqarah the attributes of Muḥammad,
the unlettered Prophet, mentioned in this verse. Readers are advised to look it up so
that the misunderstandings which have been spread by the rejecters of Ḥadīth
regarding the purpose of his advent are dispelled. Abraham (sws) had prayed to God
to send forth a prophet among the Ishmaelites having exactly these attributes. This
prayer is mentioned thus in Sūrah al-Baqarah:
‫ ﻧﻚ ﻧﺖ ﻟﻌﺰ ۡﻳﺰ‬j ‫ﻌﺚ ﻓ ۡﻴﻬ ۡﻢ رﺳ ۡﻮﻵ ًﻹ ﻣﻨﻬ ۡﻢ ﻳ ۡﺘﻠ ۡﻮ ﻋﻠ ۡﻴﻬ ۡﻢ ٰ ٰﻳﺘﻚ و •ﻌﻠﻤﻬﻢ ﻟﻜ ٰﺘﺐ و ﻟﺤﻜﻤﺔ و ﻳﺰ• ۡﻴﻬ ۡﻢ‬€ ‫رﺑﻨﺎ و‬
ۡ
(١٢٩:٢) .‫ﻟﺤﻜ ۡﻴﻢ‬
Lord! Send forth to them a messenger from amongst them who shall read out to
them Your revelations, and shall instruct them in the law and in wisdom, and shall
purify them. You are indeed the Mighty, the Wise One. (2:129)
It is evident from this discussion that just as Muḥammad (sws) is a manifestation of

the attributes of God, he is also a manifestation of the prayer of Abraham (sws) which
he made to God regarding the Ismaelites. In other words, he is an amalgam of a
variety of attributes. He is the realization of Jesus’ prediction and the manifestation of
Abraham’s prayer. He is also a reflection of God’s attributes and is also a human
being from among the unlettered Arabs. He is no stranger or alien to them. Those who
are belittling them cannot blame them that they received the light of guidance through
them or through some other means; in fact, the Almighty has elevated them above all
His creation and through them He has provided the radiance of guidance to the rest of
the world.
Here, it should remain clear that though the Prophet (sws) was sent to the ummiyyīn
(the unlettered) of Arabia, his message is for all mankind. I have already discussed
this aspect in detail at an appropriate place in this tafsīr. It is enough to remember here
that the Prophet (sws) was assigned two types of prophethoods: one specific and the
other general. The former related to the Ishmaelites and the obligations of this
prophethood were brought a completion by the Prophet (sws) himself. The latter
related to all mankind, and in order to carry out this responsibility, the Almighty
blessed his followers with the status of witnesses to the truth. His followers have been
entrusted to fulfill this obligation till the Day of Judgement. Since the ummiyyīn stood
as the vanguard of witnesses to the truth, it would not be wrong to say that it was
through them that the Almighty showed the light of guidance to all mankind.
ۡ
The words Vٍ P‫ ﺿ ٰﻠ ٍﻞ ﻣﺒ‬³ۡ è‫ﺎﻧ ۡﻮ ﻣ ۡﻦ ﻗ ۡﺒﻞ ﻟ‬v ‫ و ۡن‬are meant to stir up feelings of gratitude in the
ummiyyīn. They had been engulfed in darkness of ignorance since a long time. In
other words, the implication of these words is that if they consider this pitch darkness
that had embraced them from all sides, they will have some realization of the favour
and blessing of God – how He brought them out from this desolate darkness and
bestowed great honour on them.
ۡ ۡ ۡ ۡ
3
﴾٣﴿ ‫ و ﻫﻮ ﻟﻌﺰﻳۡﺰ ﻟﺤﻜ ۡﻴﻢ‬j ‫ ۡﻳﻦ ﻣﻨﻬ ۡﻢ ﻟﻤﺎ ﻳﻠﺤﻘ ۡﻮ ﺑﻬ ۡﻢ‬D¥ ٰ ‫و‬
This verse is coordinated to the word VP‫( أﻣﻴ‬ummiyyīn) of the previous verse. The
implication is that there are people who are yet to join the ummiyyīn to whom the
Prophet (sws) is sent. This is a reference to those Ishamaelites who had yet to accept
Islam. It is evident from this that in the previous verse though the word ummiyyīn is
used in the general sense, it referred to only those Ishmaelites who had already
embraced faith. Consequently, the last part of the previous verse: “indeed, these
people were in manifest error before this,” bears evidence to this inference.
Now, in this verse, those among the Ishmaelites who had yet to embrace faith are
ۡ
called in a very subtle and effective manner to do so. The word ‫( ﻣﻨﻬ ۡﻢ‬from among
them) of this verse clearly indicates that among these ummiyyīn who are the recipient
of this divine favour, there are others who are as yet averse to this call. Thus, in a very
subtle and tactful manner they are urged to accept faith and not remain deprived of it,
because it is for them that this favour has been sent and they are its foremost
addressees.
ۡ
Also concealed in the words ‫( ﻟﻤﺎ ﻳﻠﺤﻘ ۡﻮ ﺑﻬ ۡﻢ‬yet to be included among them) are glad
tidings that though at the moment these people have not joined the ranks of the
believers, they soon will. In other words, these glad tidings of accepting faith in the
3. And from those among them also who have yet to be included among them. God is the
Mighty, the Wise One.
future are similar to the glad tidings in verse seven of Sūrah al-Mumtahinah – the
sūrah preceding the previous one.
ۡ ۡ
By the words ‫( و ﻫﻮ ﻟﻌﺰ ۡﻳﺰ ﻟﺤﻜ ۡﻴﻢ‬God is the Mighty, the Wise One), God has referred to
His practice and law which He adopts about providing the guidance of faith: if He
wants, He can bless all mankind with guidance because He is Mighty; however, He is
also wise; hence He blesses only those people with guidance who, according to His
wisdom, are worthy of it.ٰ In Sūrah al-Dahr, this aspect is alluded to by the following
ۡ ‫ ﻋﺪ ﻟﻬ ۡﻢ ﻋﺬ ًﺑﺎ‬VۡP‫ و ﻟﻈﻠﻤ‬j ‫ ر ۡﺣﻤﺘ ٖﻪ‬8ۡ 9 ‫ﻳ ۡﺪﺧﻞ ﻣ ۡﻦ ﻳﺸﺂء‬.‫ﺎن ﻋﻠ ۡﻴ ًﻤﺎ ﺣﻜ ۡﻴ ًﻤﺎ‬v )*‫ ن ٰﷲ‬j )*‫و ﻣﺎ ﺗﺸﺂء ۡون ﻵﻹ ۤ ۡن ﻳﺸﺂء ٰﷲ‬
words: ‫ﻟﻴ ًﻤﺎ‬
(٣١-٣٠ :٧٦) (And you will not wish until God wishes. Indeed, God is all-knowing,
wise. He admits into His mercy whomever He wishes. And for the wrongdoers, He
has prepared a grievous punishment. (76:30-31))
ۡ ۡ ۡ ٰ ٰ ۡ ٰ
4
﴾٤﴿ ‫ و ﷲ*) ذو ﻟﻔﻀﻞ ﻟﻌﻈ ۡﻴﻢ‬j ‫ذﻟﻚ ﻓﻀﻞ ﷲ*) ﻳ ۡﺆﺗ ۡﻴﻪ ﻣ ۡﻦ ﻳﺸﺂء‬
This is a reference to the great blessing the Almighty bestowed on the ummiyyīn and
which has been referred to earlier. He chooses those people whom He desires, to be the
recipients of His favour, and no one can have monopoly over His favour; all His desires
are based on wisdom. No one else can interfere in this regard. The implication is that if
the Jews are jealous of this favour, then, they should express this jealousy as much as
they like; they will only harm their own selves and will not be able to harm anyone else.
The Almighty has bestowed the ummiyyīn with something which belongs to Him, and
not which belongs to someone else, that they should express anger.
ٰ ٰ ۡ ۡ ۡ
‫ و‬j )*‫ ﺑﺌﺲ ﻣﺜﻞ ﻟﻘ ۡﻮم ﻟﺬ ۡﻳﻦ ﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺖ ﷲ‬j ‫ﺔ ﺛﻢ ﻟ ۡﻢ ﻳ ۡﺤﻤﻠ ۡﻮﻫﺎ ﻛﻤﺜﻞ ﻟﺤﻤﺎر ﻳ ۡﺤﻤﻞ ۡﺳﻔ ًﺎر‬¹‫ﻣﺜﻞ ﻟﺬ ۡﻳﻦ ﺣﻤﻠﻮ ﻟﺘ ۡﻮ ٰر‬
ۡ ٰ ۡ ٰ
5
﴾٥﴿ VP‫ﷲ*) ﻵﻹ ﻳ ۡﻬﺪي ﻟﻘ ۡﻮم ﻟﻈﻠﻤ‬
The arrogant claim of the Jews that only they can be the recipients of the sharī‘ah
and no other can rival them in this status is rebutted. Their example is that of a donkey
who is carrying the burden of books but has no idea what is written in them.
The words ‫ﺔ ﺛﻢ ﻟ ۡﻢ ﻳ ۡﺤﻤﻠ ۡﻮﻫﺎ‬¹‫ ﺣﻤﻠﻮ ﻟﺘ ۡﻮ ٰر‬signify that no doubt at one time they were entrusted
with the burden of the ٰ Torah; however, this too is a reality that they never bore its
ٰ ٰ ۡ
burden. The words )*‫ ﻛﺬﺑﻮ ﺑﺎﻳﺖ ﷲ‬explain what is meant by not bearing this burden: they
did not continue to profess faith in the teachings and directives of the Torah. They
denied them practically. Obviously, as a result of this denial, they were deprived of
the reward they could have obtained by following them. The only thing that they did
carry was their burden and sin, and they, in fact, became exemplars of the comparison
4. Such is the grace of God: He bestows it on who He intends to and great is His grace.
5. The parable of those who were entrusted with the burden of the Torah and then did not
bear it is like that of a donkey laden with books. What an evil parable is this of a people who
denied God’s revelations. And God does not guide the wrongdoers.
mentioned in this verse.

The word ‫ ﺣﻤﻠﻮ‬is very subtle. It means that the Torah, in becoming whose recipients,
they feel pride today, was not accepted by them with zeal and enthusiasm in the
earlier times when it had been given to them; its burden was in fact imposed on them
by force. The details of forcibly burdening them with it have been mentioned in Sūrah
al-Baqarah. The manner in which the Jews displayed their arrogance and obduracy in
accepting each and every directive of the Torah, and how sorrowfully and touchingly
Moses (sws) expressed his grief on this attitude of theirs is also referred, albeit in a
passing manner, ٰ in verse 5 of Sūrah al-Ṣaff.
ٰ ۡ ۡ
The words )*‫ ﺑﺌﺲ ﻣﺜﻞ ﻟﻘ ۡﻮم ﻟﺬ ۡﻳﻦ ﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺖ ﷲ‬refer to the fact that it is not befitting for
people who are such bad examples, to regard themselves to be the chosen and near
ones of God, and think that in their presence the Almighty will not entrust His
sharī‘ah to someone else. ٰ ٰ
As explained earlier, the words )*‫ ﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺖ ﷲ‬explain what is meant by the statement of
the Qur’ān made earlier that the Jews did not bear the burden of the Torah: they
denied its directives by not following them. They do claim that they are its recipients;
but if they do not followٰ it in practice,ٰ how can they be regarded as its trustees?
ۡ ۡ
The exact words VP‫ و ﷲ*) ﻵﻹ ﻳ ۡﻬﺪي ﻟﻘ ۡﻮم ﻟﻈﻠﻤ‬also occur in verse 7 of Sūrah al-Ṣaff. They
allude to the fact that they have been cursed and condemned by God because of their
misdeeds, and, as mentioned in Sūrah al-Baqarah, their hearts have been sealed by
Him. Thus they will not be guided anymore. They themselves have wronged their
souls. The Almighty was never unjust to them. They denied the Torah bestowed upon
them, and now in their conceited claim of being its custodians, they are denying the
last Messenger of God; they arrogantly ask why would God send such a messenger to
some other race when they were present. It is in response to this attitude that the
Qur’ān says in this verse that God does not guide such wrong-doers. Such people
continue to lose their way in this manner.
ۡ ۡ ۡ ٰ ۤ
6
﴾٦﴿ VP‫ﻗ ۡﻞ ¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ﻫﺎد ۡو ۡن زﻋ ۡﻤﺘ ۡﻢ ﻧﻜ ۡﻢ ۡوﻟﻴﺂء ﷲ*) ﻣ ۡﻦ د ۡون ﻟﻨﺎس ﻓﺘﻤﻨﻮ ﻟﻤ ۡﻮت ۡن ﻛﻨﺘ ۡﻢ ٰﺻﺪﻗ‬
Another of the arrogant claims of the Jews is rebutted here: if they claim to be the
dearest and nearest to God, then it is a requisite of being so that they have the
enthusiasm and fervour of giving their lives for His cause. The lover is the most
desirous of meeting his beloved. He does not evade what leads him to his beloved.
However, as far as these Jews are concerned, no one can compete with them in their
fear for death. Readers can take a look at the verses three and four of Sūrah al-Ṣaff in
which this state of theirs is commented upon. In Sūrah al-Ḥashr, the cowardliness of
the Banū Qurayẓah and their allies is portrayed in the following words:
6. Tell them: “O People who have become Jews! If you think that you are dearer to God than
others, then you should wish for death, if you are truthful in your claim.”
ۡ ٰ ٰ ً ۡ
‫ي ﻣﺤﺼﻨ ٍﺔ ۡو ﻣ ۡﻦ‬Dً ‹ 8ۡ 9 ‫ ﻵﻹ •ﻘﺎﺗﻠ ۡﻮﻧﻜ ۡﻢ ﺟﻤ ۡﻴ ًﻌﺎ ﻵﻹ‬.‫ ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ﻗ ۡﻮ ٌم ﻵﻹ •ﻔﻘﻬ ۡﻮن‬j )*‫ ﺻﺪ ۡورﻫ ۡﻢ ﻣﻦ ﷲ‬8ۡ 9 ‫ﻵﻹﻧﺘ ۡﻢ ﺷﺪ ر ۡﻫﺒﺔ‬
ٰ ٰ ۡ
(١٤-١٣:٥٩) . ‫ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ﻗ ۡﻮ ٌم ﻵﻹ • ۡﻌﻘﻠ ۡﻮن‬jà‫ﺗ ۡﺤﺴﺒﻬ ۡﻢﺟﻤ ۡﻴ ًﻌﺎ وﻗﻠ ۡﻮﺑﻬ ۡﻢ ﺷ‬j ‫ ﺑﺎﺳﻬ ۡﻢ ﺑ ۡﻴﻨﻬ ۡﻢ ﺷﺪ ۡﻳ ٌﺪ‬j‫ورآء ﺟﺪ ٍر‬
They fear you more than they fear God. This is because they are devoid of
understanding. They will never have the courage to fight against you in an open
field except in fortified cities and from behind walls. Great is their enmity with
each other; you think of them as united, yet their hearts are divided. This is
because they lack reason. (59:13-14)
In Sūrah al-Baqarah, this subject is discussed thus in relatively more detail:

ۡ ۡ ۡ ً ٰ ۡ ٰ
‫ و ﻟ ۡﻦ ﻳﺘﻤﻨ ۡﻮه‬.VP‫ة ﻋﻨﺪ ﷲ*) ﺧﺎﻟﺼﺔ ﻣ ۡﻦ د ۡون ﻟﻨﺎس ﻓﺘﻤﻨﻮ ﻟﻤ ۡﻮت ۡن ﻛﻨﺘ ۡﻢ ٰﺻﺪﻗ‬D¥‫ﺎﻧ ۡﺖ ﻟﻜﻢ ﻟﺪ ر ﻵۡﻹ‬v ‫ﻗ ۡﻞ ۡن‬
ۡ ۡ ٰ ۢ ٰ ۢ
Ä ‫• ۡﻮ‬Du ‫ و ﻣﻦ ﻟﺬ ۡﻳﻦ‬Ä‫ ﺣ ٰﻴﻮ ٍة‬8ٰx‫ص ﻟﻨﺎس ﻋ‬Dþۡ ‫ و ﻟﺘﺠﺪﻧﻬ ۡﻢ‬.VP‫ﻢ و ﷲ*) ﻋﻠ ۡﻴ ٌﻢ ﺑﺎﻟﻈﻠﻤ‬Qۡ ‫ﺑ ًﺪ ﺑﻤﺎ ﻗﺪﻣ ۡﺖ ۡﻳﺪ ۡﻳﻬ‬
ۡ
(٩٦-٩٤ :٢) .‫ﻳﻮد ﺣﺪﻫ ۡﻢ ﻟ ۡﻮ •ﻌﻤﺮ ﻟﻒ ﺳﻨ ٍﺔ‬
Tell them: “If all the blessings of the Hereafter found with God are only for you
alone leaving all others aside, then be desirous of death if you are true in this
claim of yours.” And they will never wish for death because of the misdeeds they
have done and God is fully aware of these wrong-doers. And indeed, you will find
them to be the greediest of all people for life – even more than the Idolaters. Each
one of them would love to live a thousand years. (2:94-96)
Though the words ‫ ﻣ ۡﻦ د ۡون ﻟﻨﺎس‬of the verse are general; here, reference is particularly
to the Ishmaelites. Because of the predictions of the Torah and because of racial
jealousy, the Jews had special enmity with them. The details of this enmity are fully
discussed in the exegesis of Sūrah al-Baqarah. This enmity began very earlier on
when at the advent of the Prophet (sws) they realized that danger was looming over
their heads and its fear increased their hostility.
Although the Jews could have stubbornly replied on what the Qur’ān has ridiculed
them about by saying that they did not fear death, yet a person is fully aware of his
inner-self. They felt that the Qur’ān had caught hold of a sore issue, and so they
sought refuge in silence. How could they have refuted something to which their past
history had testified and to which their present too was bearing evidence?
ۡ ٰ ۢ ٰ ۢ ۤ
7
﴾٧﴿ VP‫ و ﷲ*) ﻋﻠ ۡﻴ ٌﻢ ﺑﺎﻟﻈﻠﻤ‬j ‫و ﻵﻹ ﻳﺘﻤﻨ ۡﻮﻧ "ﻪ ﺑ ًﺪ ﺑﻤﺎ ﻗﺪﻣ ۡﺖ ۡﻳﺪ ۡﻳﻬ ۡﻢ‬
Mentioned in this verse is the reason of their cowardice; what has made them so
7. And they will never be desirous of death because of the misdeeds they have done. And
God knows well the wrongdoers.
fearful of death is their misdeeds: they have killed prophets of God, interpolated the
Torah and have been dishonest in what they have been entrusted by God; they are also
guilty of wiping out all the signs they were actually responsible for highlighting
before people. With what face will they now appear before the Almighty?
Nevertheless, they will have to go to Him one day, and He is fully aware of these
wrong-doers. He will duly punish each one of them.
ۡ ۡ ۡ ۡ
8
﴾٨﴿‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ٰﻋﻠﻢ ﻟﻐ ۡﻴﺐ و ﻟﺸﻬﺎدة ﻓﻴﻨﺒﺌﻜ ۡﻢ ﺑﻤﺎﻛﻨﺘ ۡﻢ‬8ٰ_ ‫¦ ۡونﻣﻨﻪ ﻓﺎﻧ "ﻪ ﻣ ٰﻠﻘ ۡﻴﻜ ۡﻢ ﺛﻢ ﺗﺮ ٰد ۡون‬h ‫ﻗ ۡﻞ ن ﻟﻤ ۡﻮت ﻟﺬ ۡي‬
ۡ ۢ ٰ
The warning concealed in the words VP‫ و ﷲ*) ﻋﻠ ۡﻴ ٌﻢ ﺑﺎﻟﻈﻠﻤ‬above is fully revealed in this
verse: if they want to run away from death, they should try doing so – but where can
they run? It will overtake them one day and then they will be presented before the
Almighty with all their misdeeds. Each and everything they do is in His knowledge;
He knows what is apparent and what is hidden. He will divulge all their misdeeds to
them and they will have to undergo the punishment of each and every crime they had
committed.
In the succeeding verses, Muslims are rebuked on a fault committed by one of their
groups on showing disrespect to the Friday prayer and the Prophet (sws). A trade
caravan once entered Madīnah. When some people heard of this news, they left the
mosque right at the time when the Prophet (sws) was delivering the Friday sermon
and marched off towards it. Even though this act was perpetrated by some impolite
elements, it shed light on some weaknesses of the whole Muslim community –
weaknesses that needed to be reformed.
The first weakness that became evident from this incident was that many people
were not fully cognizant of the great blessing of God which He bestowed on the
unlettered Arabs by sending forth Prophet Muḥammad (sws) to them.
The second weakness that became clear from this incident was that many Muslims
had not became fully conversant with the spirit of trading mentioned in verses 10 to
13 of Sūrah al-Ṣaff. As per this, people who had made a covenant of “to listen and to
obey” with the Prophet (sws), had sold out their lives and wealth to God in return for
His forgiveness and Paradise. It is not appropriate for them that they give so much
importance to some other trading that they leave aside the Messenger of God
delivering a sermon in the mosque and march away from him.
8. Tell them: “The death from which you are running away is sure to come to you. Then you
shall be made to appear before Him who knows the unknown and the manifest. Thus, He will
inform you of all what you had been doing.”
The third weakness was that people had not fully realized the importance of Friday.
This day is similar to what Saturday was to the Israelites. When they violated the
sanctity of this day by showing greed for worldly pleasures, the Almighty cursed them
for that and disfigured their faces. If Muslims, while following their footsteps violate
the sanctity of Friday, there is no reason why they too will not have to face the wrath
of God.
All these weaknesses were very grave and were actually instrumental in not giving
due importance and value to the blessing God bestowed on the unlettered people of
Arabia, much to the chagrin of the Jews. This blessing is mentioned very emphatically
in this sūrah, and for this reason those who were guilty of this attitude were rebuked
for it.
Readers can now study the subsequent verses with this background in mind.
ۡ ۡ ٰ ۡ ٰ ۡ ۡ ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮۤ ذ ﻧ ۡﻮدي ﻟﻠﺼ ٰﻠﻮة ﻣ ۡﻦ ﻳ ۡﻮم ﻟۡﺠﻤﻌﺔ ﻓ‬

‫ ﻟﻜ ۡﻢ ۡن ﻛﻨﺘ ۡﻢ‬Oٌ P‫ ذﻟﻜ ۡﻢ ﺧ‬j ‫ ﷲ*) و ذرو ﻟﺒ ۡﻴﻊ‬D—‫ ذ‬8ٰ_ ‫ﺎﺳﻌ ۡﻮ‬
‫﴾ و ذ‬١٠﴿ ‫ﻔﻠﺤ ۡﻮن‬h ‫ ﻟﻌﻠﻜ ۡﻢ‬Oً P‫و ﷲ*) ﻛﺜ‬D—‫ ﻵۡﻹ ۡرض و ۡﺑﺘﻐ ۡﻮ ﻣ ۡﻦ ﻓﻀﻞ ﷲ*) و ذ‬89 ‫ ۡو‬D§‫﴾ ﻓﺎذ ﻗﻀﻴﺖ ﻟﺼ ٰﻠﻮة ﻓﺎﻧﺘ‬٩﴿ ‫ ۡﻌﻠﻤ ۡﻮن‬h
ۡ ٰ ۡ ٰ ۡ ٰ ۡ ۤ ۡ ً
﴾١١﴿VP‫ ﻟﺮزﻗ‬OP‫ و ﷲ*) ﺧ‬j‫ ﻣﻦ ﻟﻠ ۡﻬﻮو ﻣﻦ ﻟﺘﺠﺎرة‬Oٌ P‫ﻗ ۡﻞﻣﺎﻋﻨﺪ ﷲ*) ﺧ‬j‫ ًﻤﺎ‬£‫ﻔﻀ ۡﻮ ﻟ ۡﻴﻬﺎوﺗﺮ• ۡﻮك ﻗﺂ‬o ۨ ‫ر ۡو ﺗﺠﺎرة ۡوﻟ ۡﻬﻮ‬
Believers! When the call for the prayer is sounded on Friday, hasten to the
remembrance of God and leave aside your trading. This is best for you, if you but
knew it. Then, when the prayer ends, disperse in the land and seek God’s bounty and
remember God a lot so that you may prosper. Yet no sooner do the people see some
trading or merriment, they flock eagerly to it, leaving you standing all alone. Tell
them: “That which God has in store is far better than any merriment or any trade. And
God is the most magnanimous provider.” (9-11)
Explanation
ۡ ۡ ٰ ۡ ٰ ۡ ۡ ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮۤ ذ ﻧ ۡﻮديﻟﻠﺼ ٰﻠﻮةﻣ ۡﻦﻳ ۡﻮم ﻟۡﺠﻤﻌﺔ ﻓ‬
9
﴾٩﴿‫ ۡﻌﻠﻤ ۡﻮن‬h ‫ ﻟﻜ ۡﻢ ۡن ﻛﻨﺘ ۡﻢ‬Oٌ P‫ذﻟﻜ ۡﻢﺧ‬j‫ ﷲ*) وذرو ﻟﺒ ۡﻴﻊ‬D—‫ذ‬8ٰ_ ‫ﺎﺳﻌ ۡﻮ‬
Though the address in this verse is general, it is directed at the people who have
been rebuked for a weakness in character. The benefit of a general address is that the
people who are actually addressed do not feel humiliated; in fact, if they are upright,
they regard this overlooking of the speaker as his graciousness, and benefit from this
advice. If people are pin-pointedly rebuked, there is a chance that feelings of
stubbornness and overblown self-esteem arise in them.
ۡ ۡ
The words ‫ ﻣ ۡﻦ ﻳ ۡﻮم ﻟﺠﻤﻌﺔ‬in ‫ ﻟﻠﺼ ٰﻠﻮة ﻣ ۡﻦ ﻳ ۡﻮم ﻟﺠﻤﻌﺔ‬are meant to explain ‫( ﺻ ٰﻠﻮة‬prayer) so that it
becomes evident that the prayer under discussion here is specifically the Friday
prayer. It is solely the prayer which distinguishes this day from the rest.
9. Believers! When the call for the prayer is sounded on Friday, hasten to the remembrance
of God and leave aside your trading. This is best for you, if you but knew it.
The call for the prayer (ādhān) mentioned here is obviously the one which is given
before the Friday sermon. Narratives unanimously say that in the times of the Prophet
(sws) and the first two caliphs, there was only one call for prayer which was given
before the Friday sermon. The caliph ‘Uthmān (rta) added one more call when in his
times the population of Madīnah increased. This second call was given from his house
in the market of Madīnah. So, even though this second call is an addition made by
him, the whole of the ummah adopted it without any objection.
ْ
The word ³ٌ Ó‫ ﺳ‬does not always mean “run about.” In fact, this word is primarily used
to do something with fervour and enthusiasm while being vigilant. When a slave
ْ
hurries to answer the callٰ of ۡ his master, this act is also termed as ³ٌ Ó‫ﺳ‬. This is precisely
ٰ ۡ
what is implied here in )*‫ ﷲ‬D—‫ ذ‬8_ ‫ﻓﺎﺳﻌ ۡﻮ‬: when the call for the prayer is sounded, people
should hasten to God’s ٰ ۡ remembrance and leave aside trading activities.
The expression )*‫ ﷲ‬D—‫( ذ‬remembering God) is a comprehensive term for both the
prayer and the sermon. It is very obvious that the prayer is God’s remembrance; the
Qur’ān has called it so at various instances. As far as the sermon is concerned, it is, in
fact, part of the Friday prayer. The Friday prayer is read in place of the ẓuhr prayer
which has four rak‘āt. On Friday, they are ٰ reduced ۡ to two, and the Friday sermon
takes the place of the remaining two. This )*‫ ﷲ‬D—‫( ذ‬remembering God) is done by the
prayer leader while addressing the audience. Thus it can encompass everything which
relates to the well-being and benefit of the Muslims which are a need of the hour.
There is no reason to confine this remembrance to some specific supplications.
ْ
The word ‫ ﻟﺒ ْﻴﻊ‬primarily means “to sell.” However, in its general usage, it is used
ْ
for both sale and purchase. Thus when people were asked to leave aside ‫ ﻟﺒ ْﻴﻊ‬only,
which is something that is more cherished, leaving aside purchase was required even
more. The purpose is to ask Muslims to leave aside every kind of worldly activity and
ْ
hasten towards the prayer. ‫ ﻟﺒ ْﻴﻊ‬is only mentioned because the incident which became
a trial for the Muslims and on which they were warned related to trading and sale and
purchase.
ۡ ۡ ٰ
The implication of the sentence ‫ ۡﻌﻠﻤﻮۡن‬h ‫ ﻟﻜ ۡﻢ ۡن ﻛﻨﺘ ۡﻢ‬Oٌ P‫ ذﻟﻜ ۡﻢ ﺧ‬is that though this directive will
apparently weigh down heavily on some of the Muslims and they will consider it to be
a financial loss that they will accrue, yet as far as reality is concerned, it will earn
them great blessings. Livelihood and sustenance are all in the hands of God. If to
please Him, they bear some loss, they will only store a lot of reward for themselves in
the everlasting life of the Hereafter, and it is possible that even in this world He
ۡ
creates circumstances in which they are compensated for this loss. The words ‫ۡن ﻛﻨﺘ ۡﻢ‬
‫ ۡﻌﻠﻤ ۡﻮن‬h urge the addressees to judge their benefit or loss not keeping in view the limited
life-span of theirs in this world; they should also keep in mind the Hereafter. However,
the Hereafter is something which can only be understood if someone really wants to
understand it.
10
﴾١٠﴿ ‫ﻔﻠﺤ ۡﻮن‬h ‫ ﻟﻌﻠﻜ ۡﻢ‬Oً P‫و ﷲ*) ﻛﺜ‬D—‫ ﻵۡﻹ ۡرض و ۡﺑﺘﻐ ۡﻮ ﻣ ۡﻦ ﻓﻀﻞ ﷲ*) و ذ‬89 ‫ ۡو‬D§‫ﻓﺎذ ﻗﻀﻴﺖ ﻟﺼ ٰﻠﻮة ﻓﺎﻧﺘ‬
The implication of this verse is that if, for the pleasure of God, they are not able to
abide by this restriction which is only till the Friday prayer, then it only means that
they are lacking in faith. Here, it needs to be kept in consideration that the Jews were
bound to abide by the restrictions of sabt for the whole day. However, for the Muslim
ummah, restrictions are only from the call of the prayer to the completion of the
prayer. They are free to do whatever they like during the rest of the day, just as they
are for other days of the week.
The sentence informs Muslims that there is no restriction on them to struggle for
their livelihood and for the sustenance of God. However, if in this struggle it is not
merely the world that they are after and also want to gain the benefits of the next
world, then they should remember God at every step. It is this remembrance which
will save them from the deceptions and trials of Satan; if they show any slackness in
this, Satan will entice them away to such an extent that they will lose the sense of
what is lawful and what is not, and they will end up becoming the slaves to the lures
of this world and the fuel of Hell shall, as a result, be their fate in the Hereafter.
ۡ ٰ ۡ ٰ ۡ ٰ ۡ ۤ ۡ ً
11
﴾١١﴿ VP‫ ﻟﺮزﻗ‬OP‫و ﷲ*) ﺧ‬j‫ ﻣﻦ ﻟﻠ ۡﻬﻮ وﻣﻦ ﻟﺘﺠﺎرة‬Oٌ P‫ﻗ ۡﻞﻣﺎﻋﻨﺪ ﷲ*) ﺧ‬j‫ ًﻤﺎ‬£‫ﻔﻀ ۡﻮ ﻟ ۡﻴﻬﺎ وﺗﺮ• ۡﻮك ﻗﺂ‬o ۨ ‫و ذ ر ۡو ﺗﺠﺎرة ۡو ﻟ ۡﻬﻮ‬
Here, at the end, the actual incident is mentioned which was the real cause of the
teachings and warnings mentioned earlier. It is evident from some narratives12 that a
trade caravan entered Madīnah right at the time of the Friday sermon. As per tradition,
its arrival was heralded by drums; as a result, some people hastened towards it leaving
the Prophet (sws) delivering the sermon. Such caravans had a lot of importance in
those days. Important merchandise was sold and purchased through them, and for this
reason, people would anxiously wait for them. So, as soon as one of them arrived,
people would try to outdo each other in purchasing things from them and in selling
what they had for them. People who ran away from the Prophet (sws) in this situation
were obviously not the ones who had been fully grounded in Islāmīc teachings; it is
evident that they were also not fully aware of the importance of the Friday sermon;
they thought that it was only the prayer that was important; they must have thought
that they would return before the prayer would begin. However, their mistake afforded
the opportunity of divine guidance being revealed for the ummah regarding Friday, the
Friday prayer and the Prophet (sws) himself, which had not been revealed earlier.
10. Then, when the prayer ends, disperse in the land and seek God’s bounty and remember
God a lot so that you may prosper.
11. Yet no sooner do the people see some trading or merriment, they flock eagerly to it,
leaving you standing all alone. Tell them: “That which God has in store is far better than any
merriment or any trade. And God is the most magnanimous provider.”
12. See, for example: Ibn Kathir, Tafsir al-Qur’ān al-‘Aẓim, vol. 4, 368.
Though the direction of address of the verse is not specific, it is evident that the error
it refers to emanated only from a few uncouth individuals. I have already referred to
this earlier. The general style of the Qur’ān is that it does not rebuke people by pin-
pointing them; it adopts a non-specific style in such admonitions so that every person
can benefit from it, and no one in particular is humiliated.
The expression ‫ ًﻤﺎ‬£‫ و ﺗﺮ• ۡﻮك ﻗﺂ‬points to one aspect of the gravity of the incident: the
sermon was being delivered by the Prophet (sws) himself. The disrespect and
disregard which is obvious in this act is very significant. The Jews had adopted
precisely the same attitude with Moses (sws). As a result, the Almighty distorted their
hearts, as is mentioned in Sūrah al-S@aff. For this reason, these people have been taken
to task by the Qur’ān atٰ the very first stage. ٰ
ۡ ٰ ۡ ۡ ۡ
The verse VP‫ ﻟﺮزﻗ‬OP‫ و ﷲ*) ﺧ‬j ‫ ﻣﻦ ﻟﻠ ۡﻬﻮ و ﻣﻦ ﻟﺘﺠﺎرة‬Oٌ P‫ﻞ ﻣﺎ ﻋﻨﺪ ﷲ*) ﺧ‬
ۡ ‫ ﻗ‬asks Muslims to be seekers of
the great reward the Almighty has; it is far better than the merriment and trade activity
of this world. If they earn the pleasure of God and His Prophet (sws) by incurring the
greatest of worldly losses, then they will attain an eternal kingdom in lieu of the
meagre possessions they have. On the other hand, if they earn all the treasures of this
world by displeasing God and His Prophet (sws), then they should realize how long
these riches will remain with them. Thus, prudence demands that they should not run
after the riches of this world, and, instead, seek what God has in store for them. He is
the best of sustainers, and provides sustenance from places a person cannot even
imagine, and this sustenance is pure and wholesome in every respect.
I have already explained at some place in this exegesis the special linguistic styles
ۡ ۡ ۡ ۡ ٰ ۡ ٰ
found in the expressions: ‫ﻔﻠﺤﻮن‬h ‫ ﻟﻌﻠﻜﻢ‬and VP‫ ﻟﺮزﻗ‬OP‫و ﷲ*) ﺧ‬.
Qur’ānic Guidance on the Friday Prayer,

the Friday Sermon and the Status of Prophethood
Although I have explained the important inferences made during the explanation of
the verses, following are some more which are worthy of attention.
Firstly, the style of the directives given in this sūrah regarding the Friday prayer, the
call for this prayer (ādhān) and its sermon as well as the mistake on which they have
been admonished shows that all the directives regarding the Friday prayer had been
given by God even though there is no mention of this prayer anywhere else in the
Qur’ān. It is evident from various narratives that this prayer was instituted in Madīnah
by the Prophet (sws), and it was he who gave people the details of its rites and rituals.
When people showed negligence in following these rites and rituals, they were
admonished on this behaviour by the Qur’ān, as if they had violated the directives
directly revealed by God in this regard. It is evident from this discussion that
directives given by the Prophet (sws) are in fact given by God, whether they are
mentioned in the Qur’ān or not. It is essential that the ascription of these directives be
made to the Prophet (sws); once this ascription is verified, then rejecting them is like
rejecting the directives of God.
Secondly, the Friday sermon is an important constituent of the Friday prayer. It is
not permissible for any Muslim to show negligence and disregard to it. As indicated
earlier, it is only because of this sermon that the rak‘āt of this prayer have been
reduced from four to two. The sermon has actually taken the place of the two reduced
rak‘āt and is divided into two parts just like the two rak‘āt. Moreover, the Qur’ān has
called it dhikrullāh (remembering of God), just as this term has been used for the
prayer itself. In other words, the spirit of the sermon and the prayer is the same. The
only difference is that in the prayer both the imām and his followers remember God
while facing Him, and in the sermon, it is the imām who faces the people and reminds
them of remembering God. It is strange that in these times the real Friday sermon has
been confined to a few conventional supplications, and the imāms spend all their
energies in the long speeches they deliver before the actual sermon. The speeches
have little to do with remembering God and are generally replete with other irrelevant
details. It is a real pity that the audience either dozes off or gets tired because of their
unending duration.
Many people, in order to evade these lengthy speeches, come to the mosque at the
time when the real sermon starts which in these times has become more of a routine.
This is indeed a sorry state of affairs. It is essential that the importance of the real
sermon be revived. The way to do this is that the imāms, instead of indulging in long
speeches should spend time in reminding people of things that constitute the real
sermon. This sermon should be brief, yet full of wisdom so that people show interest
in it and benefit from it. People should be urged to come to hear this sermon at the
right time, and should be informed of the fate mentioned in this sūrah that they could
meet if they show negligence to this.
Thirdly, it is evident from the style of the Qur’ān that in the eyes of God the most
desirable attitude for a Muslim is that the time before the Friday prayer should be
spent in its preparation. He should not get involved in any activity that hampers this
preparation in any manner, unless there is some severely compelling need. This
inference is drawn from the words of the Qur’ān, which say that once the Friday
prayer ends, people should spread out in the land and seek God’s bounty. It is evident
from these words that the appropriate time for trade and business activities on this day
is not before the Friday prayer but after it – specially for activities in which people
have to come out of their settlements and disperse in the land, and there is a strong
chance that if these activities are begun before the prayer, then they might interfere
with it or hinder it. A person should be provided with a day of the week in which he
gets a hair-cut, washes his clothes and takes a bath. The most appropriate day for this
could only have been Friday because all these activities are part of its etiquette. For
this reason, the Almighty has directed Muslims that if they have to indulge in trade
and business activities on this day, then they should begin after the prayer. Our worthy
scholars of the past have conformed to this very routine, and this routine is liked even
today in religious circles where people have an awareness of Islamic traditions and
customs.
I have confined myself in the discussion above to what can be deduced directly
from the Qur’ān regarding the Friday prayer. There are other issues regarding it which
relate to fiqh that I have not touched upon.
With these lines, I come to the end of this sūrah’s exegesis by God’s help and
guidance. ‫ إﺣﺴﺎﻧﻪ‬8x‫( ﻓﺎﻟﺤﻤﺪ ﷲ*) ﻋ‬gratitude to Him for His favour)
Lahore,
25th March 1978 AD
14th Rabī‘ al-Thānī 1398 AH
Sūrah al-Munāfiqūn (63)
Sūrah al-Munāfiqūn
Central Theme and relationship with the Preceding Sūrah

This sūrah is a supplement to Sūrah al-Jumu‘ah, the previous sūrah, at the end of
which the weakness found in certain people was unveiled. These people claimed to
profess faith, yet were so occupied with their worldly benefits and business interests that
if a trade caravan would arrive, they would run towards it, abandoning the Prophet (sws)
while he would be delivering the Friday sermon. In this sūrah, the hypocrites are
discussed. They are the ones who do not have the will and resolve to fulfill any
requirement of faith; yet they want that they be regarded worthy in the eyes of the
Prophet (sws). For this, they adopted a special tactic: they would repeatedly swear
before the Prophet (sws) that they regard him as a Messenger of God. However, the
sūrah mentions that God swears in response that they are liars. Their deeds bear witness
that they neither believe in God nor in His Prophet (sws). They use their oaths as a
shield, and hide their hypocrisy behind it. The love of wealth and life has led them to
withdraw the step they had taken towards faith. For this reason, the Almighty has sealed
their hearts, and they have now been deprived of the ability to understand and reflect.

The sequence of meanings of the sūrah is very evident. The first section which
consists of eight verses discusses the character of the hypocrites. Their real ailment is
disclosed in these verses: they are infatuated with the love of this world.
The second section has only three verses. In it, Muslims are warned that the love of
wealth and children should not take them away from the remembrance of God. If,
today, they would not properly benefit from their wealth by spending it for the cause
of God, they will regret it once their life ends and this regret will be of no use to them.
In other words, the first section points to the real reason for the hypocrisy, and the
second emphatically urges Muslims to guard themselves from it.

ٰ
ٰ ۡ ٰ ۡ ۡ ٰ ٰ ٰ ۡ ٰ ۡ
﴾ۚ ١﴿‫ ﻟﻜﺬﺑ ۡﻮن‬VP‫ و ﷲ*) ﻳﺸﻬﺪ ن ﻟﻤﻨﻔﻘ‬j‫ و ﷲ*) • ۡﻌﻠﻢ ﻧﻚ ﻟﺮﺳ ۡﻮﻟ "ﻪ‬ß)*‫ذ ﺟﺂءك ﻟﻤﻨﻔﻘ ۡﻮن ﻗﺎﻟ ۡﻮ ﻧﺸﻬﺪ ﻧﻚ ﻟﺮﺳ ۡﻮل ﷲ‬
ٰ ٰ ً ۤ
‫ ﻗﻠ ۡﻮﺑﻬ ۡﻢ‬8ٰx‫﴾ ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ٰ ﻣﻨ ۡﻮ ﺛﻢ ﻛ¦ ۡو ﻓﻄﺒﻊ ﻋ‬٢﴿ ‫ﺎﻧ ۡﻮ • ۡﻌﻤﻠ ۡﻮن‬v ‫ ﻧﻬ ۡﻢ ﺳﺂء ﻣﺎ‬j)*‫ﺗﺨﺬ ۡو ۡﻳﻤﺎﻧﻬ ۡﻢ ﺟﻨﺔ ﻓﺼﺪ ۡو ﻋ ۡﻦ ﺳﺒ ۡﻴﻞ ﷲ‬
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Munāfiqūn 330
ٌ ۡ ۡ
‫ﻞ ﺻ ۡﻴﺤ ٍﺔ‬v ‫ ﻳ ۡﺤﺴﺒ ۡﻮن‬j‫ﺎﻧﻬ ۡﻢ ﺧﺸ ٌﺐ ﻣﺴﻨﺪة‬v j‫ و ۡن •ﻘﻮۡﻟ ۡﻮ ﺗ ۡﺴﻤﻊ ﻟﻘ ۡﻮﻟﻬ ۡﻢ‬j‫ ۡﻌﺠﺒﻚ ۡﺟﺴﺎﻣﻬ ۡﻢ‬h ‫﴾ و ذ ر ﻳۡﺘﻬ ۡﻢ‬٣﴿ ‫ﻓﻬ ۡﻢ ﻵﻹ •ﻔﻘﻬ ۡﻮن‬
ٰ ۡ ٰ ٰ ٰ ۡ ‫ ﻫﻢ ﻟۡﻌﺪو ﻓ‬j‫ﻋﻠ ۡﻴﻬ ۡﻢ‬
‫ﻌﺎﻟ ۡﻮ ﻳ ۡﺴﺘﻐ¦ ۡ ﻟﻜ ۡﻢ رﺳ ۡﻮل ﷲ*) ﻟﻮ ۡو رء ۡوﺳﻬ ۡﻢ و‬h ‫﴾ و ذ ﻗ ۡﻴﻞ ﻟﻬ ۡﻢ‬٤﴿‫ ﻳ ۡﺆﻓﻜ ۡﻮن‬8ž )*‫ ﻗﺘﻠﻬﻢ ﷲ‬j‫ﺎﺣﺬ ۡرﻫ ۡﻢ‬
ٰ ٰ ۡ ۡ ۡ ٌ ‫﴾ ﺳﻮ‬٥﴿ ‫ ۡون‬Om‫ر ۡﻳﺘﻬ ۡﻢ ﻳﺼﺪ ۡون و ﻫ ۡﻢ ﻣ ۡﺴﺘ ۡﻜ‬
‫ ن ﷲ*) ﻵﻹ ﻳ ۡﻬﺪي‬j ‫ ﻟ ۡﻦ •ﻐ¦ ﷲ*) ﻟﻬ ۡﻢ‬j‫آء ﻋﻠ ۡﻴﻬ ۡﻢ ۡﺳﺘﻐ¦ ۡ ت ﻟﻬ ۡﻢ ۡم ﻟ ۡﻢ ﺗ ۡﺴﺘﻐ¦ ۡ ﻟﻬ ۡﻢ‬
ٰ ۡ ٰ ٰ ۡ ۡ ۡ ٰۡ ۡ
‫ﻦ ﻟﺴ ٰﻤ ٰﻮتو ﻵۡﻹ ۡرضوﻟٰﻜﻦ‬£‫آ‬¤¥)*‫وﷲ‬j ‫` ﻳﻨﻔﻀ ۡﻮ‬a‫ﻣ ۡﻦﻋﻨﺪ رﺳ ۡﻮل ﷲ*) ﺣ‬8ٰx‫﴾ ﻫﻢ ﻟﺬ ۡﻳﻦ•ﻘ ۡﻮﻟ ۡﻮن ﻵﻹﺗﻨﻔﻘ ۡﻮ ﻋ‬٦﴿VP‫ﻟﻘ ۡﻮم ﻟﻔﺴﻘ‬
ۡ ۡ ۡ ٰ ۡ ۡ ۡ ۤ ۡ ۡ ٰ ۡ
‫ و‬VP‫ و ﷲ*) ﻟﻌﺰة و ﻟﺮﺳ ۡﻮ ٖﻟﻪ و ﻟﻠﻤ ۡﺆﻣﻨ‬j‫ ﻣﻨﻬﺎ ﻵۡﻹذل‬¤›‫ﺟﻦ ﻵۡﻹ‬Dá‫ ﻟﻤﺪ ۡﻳﻨﺔ ﻟﻴ‬8_ ‫ ۡﻦ رﺟ ۡﻌﻨﺎ‬T‫﴾ •ﻘ ۡﻮﻟ ۡﻮن ﻟ‬٧﴿ ‫ ﻵﻹ •ﻔﻘﻬ ۡﻮن‬VP‫ﻟﻤﻨﻔﻘ‬
ٰ ۡ ٰ ۡ ۤ ۡ ۡ ٰ ۡ
‫ﻚ ﻫﻢ‬TÊ‫ و ﻣ ۡﻦ •ﻔﻌ ۡﻞ ذﻟﻚ ﻓﺎوﻟ‬l)*‫ ﷲ‬D—‫﴾ ¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻵﻹ ﺗﻠﻬﻜ ۡﻢ ۡﻣﻮ ﻟﻜ ۡﻢ و ﻵﻹ ۡوﻵﻹدﻛ ۡﻢ ﻋ ۡﻦ ذ‬Ð٨﴿ ‫ ﻵﻹ • ۡﻌﻠﻤ ۡﻮن‬VP‫ﻟٰﻜﻦ ﻟﻤﻨﻔﻘ‬
ۤ ۤ ۡ ۡ ٰۡ ۡ ٰۡ
‫ ۡﻳ ٍﺐ®ﻓﺎﺻﺪقو • ۡﻦ‬D‹‫ ﺟ ٍﻞ‬8¼_ `ۡ ¨‫ﺗ‬Dۡ ¥ ‫ ﺣﺪ•ﻢ ﻟﻤ ۡﻮتﻓﻴﻘ ۡﻮل ربﻟ ۡﻮﻵﻹ‬8ý‫ﻔﻘ ۡﻮ ﻣ ۡﻦﻣﺎ رزﻗﻨﻜ ۡﻢﻣ ۡﻦ ﻗ ۡﺒﻞ ۡنﻳﺎ‬o ‫﴾ و‬٩﴿‫ ۡون‬DÞ‫ﻟﺨ‬
ۢۡ ٰ ۡ ٰ ۡ ٰ
﴾١١﴿‫ ۡﻌﻤﻠ ۡﻮن‬h‫ ﺑﻤﺎ‬Oٌ P‫و ﷲ*) ﺧﺒ‬j‫ﻔ ًﺴﺎ ذ ﺟﺂء ﺟﻠﻬﺎ‬o )*‫ ﷲ‬D¥‫﴾ وﻟ ۡﻦ ﻳﺆ‬١٠﴿VP‫ﻣﻦ ﻟﺼﻠﺤ‬
When the hypocrites come to you, they say: “We bear witness that indeed you are
God’s Messenger.” And God knows that you indeed are His Messenger, and God bears
witness that these hypocrites are absolute liars. They use their oaths as a shield, and
have withdrawn from the path of God. Indeed, very evil is what they do. This is because
they first embraced faith and then renounced their faith; so, their hearts were sealed.
Thus they became devoid of understanding. (1-3)
And when you see them, their bodily appearance pleases you, and when they speak,
you listen to what they say. Yet, they are like beams of timber which are rested against a
wall. They take every danger to be against them. They are the real enemies. So guard
yourself against them. God destroy them! How they have lost their senses. (4)
And when they are told: “Come, God’s Prophet will seek forgiveness for you,” they
turn their heads and you see them go away in arrogance. It is equal for them whether
you seek forgiveness for them or not, God shall never forgive them. God does not
guide the disobedient. (5-6)
It is they who say: “Do not spend on these people who follow God’s Messenger so
that they desert him.” And to God belong the treasures of the heavens and the earth, but
the hypocrites cannot understand. They say: “If we return to Madīnah, the dominant will
soon drive out the absolutely weak.” However, dominance belongs to God and to His
Messenger and to the believers; yet these hypocrites do not know it. (7-8)
Believers! Let neither your riches nor your children make you indifferent to
remembering God. And those who do this should remember that they will surely be the
losers. And spend of what We have blessed you with, before death befalls any one of
you and he longingly says: “Lord! Why did you not give me more respite that I would
have spent in charity and would have become among the righteous?” And God never
gives respite to a soul when its appointed time arrives. And whatever you do is in God’s
knowledge. (9-11)
Explanation
ٰ ۡ ٰ ۡ ۡ ٰ ٰ ٰ ۡ ٰ ۡ
1
﴾ۚ ١﴿‫ﻟﻜﺬﺑ ۡﻮن‬VP‫و ﷲ*) ﻳﺸﻬﺪ ن ﻟﻤﻨﻔﻘ‬j‫ و ﷲ*) • ۡﻌﻠﻢ ﻧﻚﻟﺮﺳ ۡﻮﻟ "ﻪ‬ß )*‫ذ ﺟﺂءك ﻟﻤﻨﻔﻘ ۡﻮن ﻗﺎﻟ ۡﻮ ﻧﺸﻬﺪ ﻧﻚ ﻟﺮﺳ ۡﻮل ﷲ‬
The previous sūrah also refers to the hypocritical attitude of a group; however, what
was said about them was said in a general manner without pin-pointing anyone. In this
sūrah, the address is very direct and revealing, which means that the character of
those hypocrites who had become so seasoned in their hypocrisy that there was no
hope of their reformation is under discussion here. Thus it is about these people that
the Prophet (sws) is addressed later in the sūrah, and told that even if he seeks
forgiveness for them, the Almighty will not forgive them. At another instance (9:80),
the words are that even if he seeks forgiveness for them seventy times, the Almighty
has no intention of forgiving them. ۡ ٰ
Iۡ have already explained at other places of this exegsis that the words ‫ ﻧﺸﻬﺪ‬and )*‫و ﷲ‬
‫ ﻳﺸﻬﺪ‬signify an oath: the hypocrites would try to convince the Prophet (sws) through
repeated oaths, that they were believers. The reason that they had to swear was that
their continuous blunders had made them so untrustworthy that they themselves
realized that unless they swore on oath on what they said, no one would believe them.
A person, who is confident on what he does, never swears needlessly; however, he
who is not confident in this regard, relies solely on his oath. For this reason, the
ْ ۡ ۡ
person who swears a lot is called Vٌ P‫ ﻣﻬ‬by the Qur’ān: (١٠:٦٨) .Vٍ P‫ﻹف ﻣﻬ‬ ٍ ‫ﻞ ﺣﻶ‬v ‫( و ﻵﻹ ﺗﻄﻊ‬and
heed not every person ٰ who swearsۡ false
ٰ " oaths and who ٰ is despicable, (68:10)).
ۡ ۡ ٰ ۡ ۡ ۡ
The sentence ‫ ﻟﻜﺬﺑﻮن‬VP‫ و ﷲ*) ﻳﺸﻬﺪ ن ﻟﻤﻨﻔﻘ‬j ‫ و ﷲ*) •ﻌﻠﻢ ﻧﻚ ﻟﺮﺳﻮﻟﻪ‬is extremely eloquent and very
apt: as far as the prophethood of Muḥammad (sws) is concerned, it does not need their
proof. God knows fully that he is His messenger; however, God bears witness that
these hypocrites are totally lying.
ٰ ً ۤ
2
﴾٢﴿ ‫ﺎﻧ ۡﻮ • ۡﻌﻤﻠ ۡﻮن‬v ‫ ﻧﻬ ۡﻢ ﺳﺂء ﻣﺎ‬j )*‫ﺗﺨﺬ ۡو ۡﻳﻤﺎﻧﻬ ۡﻢ ﺟﻨﺔ ﻓﺼﺪ ۡو ﻋ ۡﻦ ﺳﺒ ۡﻴﻞ ﷲ‬
In order to protect themselves from being checked by the Prophet (sws), these
hypocrites use their oaths as shields; the purpose is that they continue to be considered
sincere towards Islam, and the Prophet (sws) does not doubt them while they continue
with their pranks and conspiracies against Islam. In Sūrah Mujādalah (verse 14), one
of their conspiracies is referred to: they had deep ties of friendship with a people who
had earned the wrath of God: the Jews. On the one hand, they had assured these Jews
by swearing oaths that they were with them, and on the other, they had adopted
1. When the hypocrites come to you, they say: “We bear witness that indeed you are God’s
Messenger.” And God knows that you indeed are His Messenger, and God bears witness that
these hypocrites are absolute liars.
2. They use their oaths as a shield, and they have withdrawn from the path of God. Indeed,
very evil is what they do.
exactly the same policy with the Muslims. After that, this same verse also occurs there
with a slight change in words:
ۡ ٰ ً ۤ
(١٦:٥٨) .Vٌ P‫ﺗﺨﺬ ۡو ۡﻳﻤﺎﻧﻬ ۡﻢ ﺟﻨﺔ ﻓﺼﺪ ۡو ﻋ ۡﻦ ﺳﺒ ۡﻴﻞ ﷲ*) ﻓﻠﻬ ۡﻢ ﻋﺬ ٌب ﻣﻬ‬
They use their oaths as shield; thus they have withdrawn from the path of God. A
humiliating punishment awaits them. (58:16)
In other words, what is said is that through these oaths, they claim to have protected
themselves from both the Jews and the Muslims, and in this way they have withdrawn
the step they had taken for the cause of God. The truth is that this refuge is very
temporary; veryٌ soon they will have to face a humiliating punishment.
The word ‫ ﺻﺪ‬is used both transitively and intransitively. Here, as per contextual
indications, it is evident that it is used in the latter sense: they did take a step forward
towards Islam but then withdrew from this path by seeking refuge with their oaths;
they reckon that if only oaths are enough to falsely assure Muslims of their sincerity
and to deceive them in this manner, why should they take more initiative and invite
perils for themselves? The words ‫ﺎﻧ ۡﻮ • ۡﻌﻤﻠ ۡﻮن‬v ‫ ﻧﻬ ۡﻢ ﺳﺂء ﻣﺎ‬rebuke them: they think that they
are being very wise and diplomatic; however, in the eyes of God, this is an absolutely
foolish scheme which will lead them to doom.
ۡ ٰ
3
﴾٣﴿ ‫ ﻗﻠ ۡﻮﺑﻬ ۡﻢ ﻓﻬ ۡﻢ ﻵﻹ •ﻔﻘﻬ ۡﻮن‬8ٰx‫ذﻟﻚ ﺑﺎﻧﻬ ۡﻢ ٰ ﻣﻨ ۡﻮ ﺛﻢ ﻛ¦ ۡو ﻓﻄﺒﻊ ﻋ‬
The reason that the Almighty has sealed their hearts and they can no longer act
uprightly is stated: they resort to disbelief after professing faith. It is the law and
practice of God that if people who are shown the light of Islam by Him, and value and
honour this light, then He increases its glow. On the other hand, if they adopt a
contrary attitude, and keep retracting, this light is confiscated from them and their
hearts are also sealed. The consequence is that they are deprived of the ability of
thinking in the right manner. The reasons because of which the hearts of the Jews
were sealed have been mentioned in detail in Sūrah al-Baqarah. It might be
worthwhile to look them up. It is about such people that Jesus (sws) had said: “even
what they have with them is taken away.” (Matthew: 13, 12)
ٌ ۡ
‫ ﻫﻢ‬j ‫ﻞ ﺻ ۡﻴﺤ ٍﺔ ﻋﻠ ۡﻴﻬ ۡﻢ‬v ‫ ﻳ ۡﺤﺴﺒ ۡﻮن‬j ‫ﺎﻧﻬ ۡﻢ ﺧﺸ ٌﺐ ﻣﺴﻨﺪة‬v j ‫ و ۡن •ﻘ ۡﻮﻟ ۡﻮ ﺗ ۡﺴﻤﻊ ﻟﻘ ۡﻮﻟﻬ ۡﻢ‬j ‫ ۡﻌﺠﺒﻚ ۡﺟﺴﺎﻣﻬ ۡﻢ‬h ‫و ذ ر ۡﻳﺘﻬ ۡﻢ‬
ٰ ٰ ٰ ۡ ‫ﻟۡﻌﺪو ﻓ‬
4
﴾٤﴿ ‫ ﻳ ۡﺆﻓﻜ ۡﻮن‬8ž )*‫ ﻗﺘﻠﻬﻢ ﷲ‬j ‫ﺎﺣﺬ ۡرﻫ ۡﻢ‬
3. This is because they first embraced faith and then renounced their faith; so their hearts
were sealed. Thus, they became devoid of understanding.
4. And when you see them, their bodily appearance pleases you, and when they speak, you
listen to what they say. Yet, they are like beams of timber which are rested against a wall.
This is a graphic picture of these hypocrites. These brief sentences, one can see,
portray them such that no aspect of their inner and outer personalities remains hidden.
The first two sentences depict their outer personalities and the last two describe their
inner ones. Later, the Prophet (sws) has been asked to beware of them, and
simultaneously, pity is expressed at their state.
The sentence ‫ ۡﻌﺠﺒﻚ ۡﺟﺴﺎﻣﻬ ۡﻢ‬h ‫ و ذ ر ۡﻳﺘﻬ ۡﻢ‬refers to the apparently attractive appearances. It
needs to be understood that these hypocrites were affluent. In the first place, they had
amassed riches through both lawful and unlawful means. In the second, they were
extremely stingy. Except for their own comfort and luxury, they were not ready to
spend even a penny on the religious and collective needs of the society. Their bodies
and faces reflected their affluence. Their leader was the famous hypocrite: ‘Abdullāh
ibn Ubayy. Other members of his group were also very rich and prosperous.
ۡ
The sentence ‫ و ۡن •ﻘ ۡﻮﻟ ۡﻮ ﺗ ۡﺴﻤﻊ ﻟﻘ ۡﻮﻟﻬ ۡﻢ‬depicts their glibness. When they speak, they would
speak so effectively in the support and defence of Islam that they would win the hearts
of their addressees. These addressees would listen to them intently. Earlier in the sūrah,
it has been mentioned that they assure God and His Prophet (sws) of their sincerity by
their oaths and eloquent speech. It is mentioned in Sūrah Muḥammad that they
expressed their vigour for jihād; but when they were actually asked to undertake it, they
hid themselves. Since these hypocrites knew that the Prophet (sws) and the believers
were aware of their cowardice, so, when they would come to the Prophet (sws), they
would try to convince him through effective and moving words that they were earnest
exponents of Islam and were ready to sacrifice everything for its cause. Though the
Prophet (sws) was fully aware of their inner-selves, he would, out of graciousness, still
listen to their conversation. This would be enough to satisfy them that their powerful
and persuasive talks
ٌ had done the job.
The words ‫ﺎﻧﻬ ۡﻢ ﺧﺸ ٌﺐ ﻣﺴﻨﺪة‬v highlight their inner-selves: even though they have
attractive appearances, their hearts are dead. In fact, their hearts have been sealed by
the Almighty, as is mentioned in the previous verse. As a result of this spiritual death,
their example in the gathering of the Prophet (sws) is as if they are hollow logs of
timber which have been dressed up and made to rest against the walls.
ٌ
The word ‫ ﺻ ْﻴﺤﺔ‬literally means “a shout;” however, it is also used for danger, and
here, it is used in this latter sense. The implication is that even though they wanted to
assure the Prophet (sws) through their effective yet deceiving words that they were
very brave and prepared to offer every sacrifice for the cause of Islam, yet they were
great cowards. Wherever a danger appeared, because of their lack of courage, they
would think they it was going to land on them. What could be expected of people who
are so fainthearted when danger in reality will manifest itself?
They take every danger to be against them. They are the real enemies. So guard yourself
against them. God destroy them! How they have lost their senses.
ۡ
The sentence ‫ﺎﺣﺬ ۡرﻫ ۡﻢ‬
ۡ ‫ ﻫﻢ ﻟﻌﺪو ﻓ‬alludes to the fact that in order to prove their innocence
they are trying to make others doubtful in the eyes of the Prophet (sws), yet they
themselves are in fact the real enemies of Islam, and, as such, the Prophet (sws) should
always beware of them. It needs to be kept in consideration that one of their tactics was
that they would also blame innocent Muslims for many crimes they themselves would
perpetrate so that theٰ Prophet
ٰ (sws) considers them to be innocent.
ۡ ٰ
The words ‫ ﻳﺆﻓﻜ ۡﻮن‬8ž )*‫ ﻗﺘﻠﻬﻢ ﷲ‬chide them as well as express pity on them: may God
destroy them; how misled are they that every step of theirs is in the wrong direction!
This character of these hypocrites is portrayed at many instances in the Qur’ān. For
the sake of brevity, I am citing below just one instance from Sūrah al-Baqarah:
ٰ ۡ ۡ ٰ ۡ ۡ ۡ
89 ³Óٰ ‫ ﺳ‬8_‫ و ذ ﺗﻮ‬.‫ۡ ﻗﻠﺒ ٖﻪ ® و ﻫﻮ ﻟﺪ ﻟﺨﺼﺎم‬89 ‫ ﻣﺎ‬8ٰx‫ ﻟﺤ ٰﻴﻮة ﻟﺪﻧﻴﺎ و ﻳﺸﻬﺪ ﷲ*) ﻋ‬89 ‫و ﻣﻦ ﻟﻨﺎس ﻣ ۡﻦ • ۡﻌﺠﺒﻚ ﻗﻮۡﻟ "ﻪ‬
ۡ ۡ ۡ ٰ ۡ ٰ ۡ ۡ
‫ و ذ ﻗ ۡﻴﻞ ﻟﻪ ﺗﻖ ﷲ*) ﺧﺬﺗﻪ ﻟﻌﺰة ﺑﺎﻵۡﻹﺛﻢ‬.‫ و ﷲ*) ﻵﻹ ﻳﺤﺐ ﻟﻔﺴﺎد‬j ‫ث و ﻟﻨ ۡﺴﻞ‬Dۡ E‫ﻵۡﻹ ۡرض ﻟﻴﻔﺴﺪ ﻓ ۡﻴﻬﺎ و ﻳ ۡﻬﻠﻚ ﻟ‬
ۡ ۡ
(٢٠٦-٢٠٤:٢) .‫ و ﻟﺒﺌﺲ ﻟﻤﻬﺎد‬j ‫ﻓﺤ ۡﺴﺒ "ﻪ ﺟﻬﻨﻢ‬
And there are some whose conversation regarding the life of this world does please
you, and they even make God witness to what is in their hearts; whereas, in fact,
they are the deadliest among the enemies. No sooner do they leave you, than they
hasten to spread disorder in the land and ravish crops and destroy life, and God
does not like disorder. And when they are asked: “Have fear of God,” their
arrogance leads them to sin. So, sufficient for them is Hell, and it is a very evil
abode. (2:204-206)
ۡ ٰ ۡ
5
﴾٥﴿ ‫ ۡون‬Om‫ﻌﺎﻟ ۡﻮ ﻳ ۡﺴﺘﻐ¦ ۡ ﻟﻜ ۡﻢ رﺳ ۡﻮل ﷲ*) ﻟﻮ ۡو رء ۡوﺳﻬ ۡﻢ و ر ۡﻳﺘﻬ ۡﻢ ﻳﺼﺪ ۡون و ﻫ ۡﻢ ﻣ ۡﺴﺘﻜ‬h ‫و ذ ﻗ ۡﻴﻞ ﻟﻬ ۡﻢ‬
What is mentioned here is the same as what is stated ٰ in the previously cited verses
ۡ ۡ ۡ ۡ
of Sūrah al-Baqarah in the words: ‫( و ذ ﻗ ۡﻴﻞ ﻟﻪ ﺗﻖ ﷲ*) ﺧﺬﺗﻪ ﻟﻌﺰة ﺑﺎﻵﻹﺛﻢ‬and when they are
asked: “have fear of God,” their arrogance leads them to sin). What is described in the
verse is what happens when they are called to the presence of the Prophet (sws) when
their pranks and plots come to his notice.
The way their arrogant evasion is portrayed from their limbs is expressed by the
words: ‫ﻟﻮ ۡو رء ۡوﺳﻬ ۡﻢ‬. This is a very eloquent
ۡ expression. How this evasion affects the
inner-self is stated by the words: ‫ ۡون‬Om‫ﻳﺼﺪ ۡون و ﻫ ۡﻢ ﻣ ۡﺴﺘﻜ‬. In other words, both their inner and
outer selves are highlighted. It needs to be kept in mind that people who do not have
moral courage do not confess or condemn themselves even after their sins are
revealed. They fear that if they confess once, they will lose their credibility forever.
This weakness of theirs ties them up with sins. This aspect is referred to by the words:
5. And when they are told: “Come, God’s prophet will seek forgiveness for you,” they turn
their heads and you see them go away in arrogance.
ۡ ۡ ۡ
‫ ﺧﺬﺗﻪ ﻟﻌﺰة ﺑﺎﻵۡﻹﺛﻢ‬of the Sūrah al-Baqarah verse cited earlier.
ۡ ٰۡ ۡ ٰ ٰ ۡ ۡ ۡ
6
﴾٦﴿ VP‫ ن ﷲ*) ﻵﻹ ﻳ ۡﻬﺪي ﻟﻘ ۡﻮم ﻟﻔﺴﻘ‬j ‫ ﻟ ۡﻦ •ﻐ¦ ﷲ*) ﻟﻬ ۡﻢ‬j ‫آء ﻋﻠ ۡﻴﻬ ۡﻢ ۡﺳﺘﻐ¦ ۡ ت ﻟﻬ ۡﻢ ۡم ﻟ ۡﻢ ﺗ ۡﺴﺘﻐ¦ ۡ ﻟﻬ ۡﻢ‬
ٌ ‫ﺳﻮ‬
Stated here is the punishment of their arrogance. The Almighty has addressed the
Prophet (sws) and communicated His verdict in this regard. He never blesses people
who insist on disobedience with His guidance. He guides only those who are ashamed
of their sins, and turn to the Prophet (sws). In Sūrah al-Nisā’, this topic is discussed in
the following words:
ٰ ۡ ٰ ۡ ۡ ۡ ۡ ۡ ۤۡ ۡ ۡ ۡ
(٦٤:٤) .‫ﺎﺳﺘﻐ¦ و ﷲ*) و ۡﺳﺘﻐ¦ ﻟﻬﻢ ﻟﺮﺳ ۡﻮل ﻟﻮﺟﺪو ﷲ*) ﺗﻮ ًﺑﺎ رﺣ ۡﻴ ًﻤﺎ‬‫ﻔﺴﻬﻢ ﺟﺂءوك ﻓ‬o ‫و ﻟﻮ ﻧﻬﻢ ذ ﻇﻠﻤﻮ‬
And if, when they wronged themselves had come to you to seek God’s pardon, and
if the Prophet had also sought forgiveness for them, they would have found God
forgiving and merciful. (4:64)
About those who show arrogance before God and His Prophet (sws), the verdict
declared in Sūrah al-Tawbah is:
ٰ ۡ ً ۡ ۡ ۡ ۡ
(٨٠:٩) .‫ ﻣﺮة ﻓﻠ ۡﻦ •ﻐ¦ ﷲ*) ﻟﻬ ۡﻢ‬VP‫ ۡن ﺗ ۡﺴﺘﻐ¦ ۡ ﻟﻬ ۡﻢ ﺳ ۡﺒﻌ‬j ‫ۡﺳﺘﻐ¦ ۡ ﻟﻬ ۡﻢ ۡو ﻵﻹ ﺗ ۡﺴﺘﻐ¦ ۡ ﻟﻬ ۡﻢ‬
It is the same whether or not you seek forgiveness for them. Even if you seek
forgiveness for them seventy times, God will not forgive them. (9:80)
ۡ ۡ ٰۡ ٰ ۡ ٰ ٰ ۡ ۡ
7
﴾٧﴿‫ﻵﻹ•ﻔﻘﻬ ۡﻮن‬VP‫ﻦ ﻟﺴ ٰﻤ ٰﻮتو ﻵۡﻹ ۡرضوﻟٰﻜﻦ ﻟﻤﻨﻔﻘ‬£‫آ‬¤¥)*‫وﷲ‬j ‫`ﻳﻨﻔﻀ ۡﻮ‬a‫ﻣ ۡﻦﻋﻨﺪرﺳ ۡﻮل ﷲ*)ﺣ‬8ٰx‫ﻫﻢ ﻟﺬ ۡﻳﻦ•ﻘ ۡﻮﻟ ۡﻮنﻵﻹﺗﻨﻔﻘ ۡﻮ ﻋ‬
The verse mentions the reason which has made them worthy of God’s wrath: so
angered is He of them, that He will not forgive them, even if His Messenger seeks His
forgiveness seventy times.
It is mentioned in some narratives that a fight took place between a poor muhājir
and an anṣārī at the spring at which the Prophet (sws) and his army had stopped over
in Banī Muṣṭaliq in 6 AH. The muhājir slapped the anṣārī and both called for help
from their respective tribesmen. Armed with swords, people from both tribes
gathered. Though, with the blessing of God the matter was resolved, ‘Abdullāh ibn
Ubayy, who would always be on the lookout for such opportunities, uttered some
malicious words which were meant to incite the ansār against the muhājirūn. He said:
“In spite of seeking refuge in our house, they are showing enmity to us; whoever has
6. It is equal for them, whether you seek forgiveness for them or not, God shall never forgive
them. God does not guide the disobedient.
7. It is they who say: “Do not spend on these people who follow God’s Messenger so that
they desert him.” And to God belong the treasures of the heavens and the earth, but the
Hypocrites cannot understand.
said this has said the truth that if a person feeds a dog and it becomes strong, then it
will bite that very person. By God! Now if we return, the noble will definitely turn out
the wretched from there.” To the anṣār who had gathered there, he said: “You are
only enduring the consequence of your own fault. You invited them as guests to your
homes and gave them a share of your wealth. By God! Had you desisted from helping
them, they would have run away from here long ago.”8
While referring to some of these words uttered by him, the verse says that how can
God forgive such people whose hearts are filled with such hate and venom against
Islam and Muslims! ٰ
ۡ ۡ ٰ ۡ ۡ
The words ‫ ﻵﻹ •ﻔﻘﻬ ۡﻮن‬VP‫ﻦ ﻟﺴ ٰﻤ ٰﻮت و ﻵﻹ ۡرض و ﻟٰﻜﻦ ﻟﻤﻨﻔﻘ‬£‫آ‬¤¥ )*‫ و ﷲ‬are an answer to what ‘Abdullāh
ibn Ubayy had said: this hypocrite thinks that if he and his associates stop helping the
muhājirūn, they will be left with no support; the fact is that all the treasures of the
heavens and the earth are in the possession of God. He bestows them on whomsoever
He desires and confiscates them from whomsoever He desires; however, since the
hearts of these hypocrites have been sealed, they are unable to understand this reality.
ۡ ٰ ۡ ۡ ۡ ۡ ٰ ۡ ۡ ۡ ۤ
9
﴾٨﴿‫ ﻵﻹ • ۡﻌﻠﻤ ۡﻮن‬VP‫وﻟٰﻜﻦ ﻟﻤﻨﻔﻘ‬VP‫وﷲ*) ﻟﻌﺰة وﻟﺮﺳ ۡﻮ ٖﻟﻪوﻟﻠﻤ ۡﺆﻣﻨ‬j‫ ﻣﻨﻬﺎ ﻵۡﻹذل‬¤›‫ﺟﻦ ﻵۡﻹ‬Dá‫ ﻟﻤﺪ ۡﻳﻨﺔﻟﻴ‬8_ ‫ ۡﻦ رﺟ ۡﻌﻨﺎ‬T‫•ﻘ ۡﻮﻟ ۡﻮن ﻟ‬
This is a reference to the second of the malicious sentences uttered by ‘Abdullāh ibn
Ubayy, as alluded to earlier. In order to provoke the anṣār against the muhājirūn, he
had also said that as soon as they returned to Madīnah, the esteemed and honoured (ie
the anṣār) should turn out the worthless (ie the muhājirūn). In other words, the
proclamation he made was the same as what was the custom and practice of the Arabs
in the times of jāhiliyyah: This land should only be ruled by the noble and by those
who are in authority; this is their right. How can we tolerate that people, who have
sought refuge with us, slap our own people?
ۡ ٰ ۡ ۡ ۡ ۡ ۡ ٰ
The section ‫ ﻵﻹ • ۡﻌﻠﻤ ۡﻮن‬VP‫ و ﻟٰﻜﻦ ﻟﻤﻨﻔﻘ‬VP‫ و ﷲ*) ﻟﻌﺰة و ﻟﺮﺳ ۡﻮ ٖﻟﻪ و ﻟﻠﻤﺆﻣﻨ‬answers this proclamation of the
age of jāhiliyyah: nobility and esteem is for God, His messenger and the believers,
and as per a divine practice of God, time has come for its realization; but these
hypocrites know not. In Sūrah al-Mujādalah, this divine practice is mentioned in the
following words:
ٌ ٰ ۡ ٰ ۡ ۤ ٰ
(٢١-٢٠:٥٨).‫ ۡﻳ ٌﺰ‬¤›‫ ن ﷲ*) ﻗﻮي‬j8ۡ x‫ ﻧﺎو رﺳ‬Vm‫ﻛﺘﺐ ﷲ*) ﻵﻹﻏﻠ‬.VP‫ ﻵۡﻹذﻟ‬89‫ﻚ‬TÊ‫ن ﻟﺬ ۡﻳﻦﻳﺤﺂد ۡون ﷲ*)ورﺳ ۡﻮﻟ "ﻪ وﻟ‬
Those who oppose God and His Messenger shall themselves be humiliated. God
8. For details, see: Abū al-Fadā’ Ismā‘īl ibn ‘Umar ibn Kathīr, Tafsīr al-Qur’ān al-‘Azīm
vol. 4, (Beirut: Dār al-fikr, 1401 AH), 371.
9. They say: “If we return to Madīnah, the dominant will soon drive out the absolutely
weak.” However, dominance belongs to God and to His Messenger and to the believers; yet
these Hypocrites do not know it.
has decreed: “I will indeed triumph, and My messengers.” Indeed, powerful is

God, the Mighty. (58:19-21)
ٰۡ ٰ ۡ ٰ ۡ ۤ ۡ
10
﴾٩﴿ ‫ ۡون‬DÞ‫ﻚ ﻫﻢ ﻟﺨ‬TÊ‫ و ﻣ ۡﻦ •ﻔﻌ ۡﻞ ذﻟﻚ ﻓﺎوﻟ‬l )*‫ ﷲ‬D—‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻵﻹ ﺗﻠﻬﻜ ۡﻢ ۡﻣﻮ ﻟﻜ ۡﻢ و ﻵﻹ ۡوﻵﻹدﻛ ۡﻢ ﻋ ۡﻦ ذ‬
Here at the end, Muslims are admonished not to follow the hypocrites. The love of
wealth and children has made them indifferent to God; they have no resolve left in
them to do something for the Hereafter. If, like them, the Muslims also end up
forgetting God and the Hereafter while being inebriated with the love of wealth and
children, then they should know that this is precisely what real failure and deprivation
is. They, who forget God, forget their own fate and have ٰ been ۡ ۡ allured by Satan. In
ۡ ٰ
Sūrah al-Mujādalah, such hypocrites are referred to thus: j )*‫ ﷲ‬D—‫ۡﺳﺘ ۡﺤﻮذ ﻋﻠ ۡﻴﻬﻢ ﻟﺸﻴﻄﻦ ﻓﺎﻧﺴﻬﻢ ذ‬
ٰ ۡ
ٰ ۡ ‫ ﻵﻹ ۤ ن‬j ‫ب ﻟﺸ ۡﻴ ٰﻄﻦ‬¤þ
(١٩:٥٨) .‫ ۡون‬DÞ‫ب ﻟﺸ ۡﻴ ٰﻄﻦ ﻫﻢ ﻟۡﺨ‬¤þ ۡ ‫ﻚ‬TÊ‫( وﻟ‬Satan has overpowered them, and
made them indifferent to God’s remembrance; they are the faction of Satan; and listen
carefully that it is Satan’s faction which will surely be the losers. (58:19)
ۡ ٰ ۤ ۤ ۡ ۡ ٰۡ ۡ
11
﴾١٠﴿VP‫ ۡﻳ ٍﺐ®ﻓﺎﺻﺪقو • ۡﻦﻣﻦ ﻟﺼﻠﺤ‬D‹‫ ﺟ ٍﻞ‬8¼_ `ۡ ¨‫ﺗ‬Dۡ ¥ ‫ ﺣﺪ•ﻢ ﻟﻤ ۡﻮتﻓﻴﻘ ۡﻮلربﻟ ۡﻮﻵﻹ‬8ý‫ﻔﻘ ۡﻮ ﻣ ۡﻦﻣﺎرزﻗﻨﻜ ۡﻢﻣ ۡﻦﻗ ۡﺒﻞ ۡنﻳﺎ‬o ‫و‬
The verse describes the way to constantly revive the remembrance of the Almighty,
to protect oneself from the trials of wealth and children and to safeguard oneself from
the onslaughts of hypocrisy. Every person should try, before his own death, to earn
whatever he can for the Hereafter by spending for the cause of God from the wealth
God has blessed him with. It should not be the case that he ends up yearning for more
time of life when death stares him in the eyes so that he could have spent in charity
and thereby be included among the righteous.
In Sūrah al-Tawbah, a special feature of the character of these hypocrites is
mentioned: they would keep clenching their fists because of miserliness. When they
were poor, they would express everywhere their desire to spend generously for the
cause of God, if He makes them affluent. However, when the Almighty, with His
grace, fulfilled their desire, they withdrew from this promise. As a punishment for this
miserliness, the Almighty strengthened in them the roots of hypocrisy, and they were
deprived of the opportunity to spend in charity and thereby be regarded among the
righteous. The Qur’ānic words are:
ۡ ٰ ۤ ۡ ٰ ۡ ٰ ٰ ۡ
‫ ﻓﻠﻤﺎ ٰ ﺗﻬ ۡﻢ ﻣ ۡﻦ ﻓﻀﻠ ٖﻪ ﺑﺨﻠ ۡﻮ ﺑ ٖﻪ و‬.VP‫ ۡﻦ ٰ ﺗˆﻨﺎ ﻣ ۡﻦ ﻓﻀﻠ ٖﻪ ﻟﻨﺼﺪﻗﻦ و ﻟﻨﻜ ۡﻮﻧﻦ ﻣﻦ ﻟﺼﻠﺤ‬T‫و ﻣﻨﻬ ۡﻢ ﻣ ۡﻦ ٰﻋﻬﺪ ﷲ*) ﻟ‬
10. Believes! Let neither your riches nor your children make you indifferent to remembering
God. And those who do this should remember that they will surely be the losers.
11. And spend of what We have blessed you with, before death befalls any one you and he
longingly says: “Lord! Why did you not give me more respite, that I would have spent in
charity and would have become among the righteous.”
ً
(٧٧-٧٥:٩) .‫ ﻗﻠ ۡﻮﺑﻬ ۡﻢ‬8ۡ 9 ‫ﻔﺎﻗﺎ‬o ‫ ﻓﺎ ۡﻋﻘﺒﻬ ۡﻢ‬.‫ﺗﻮﻟ ۡﻮ و ﻫ ۡﻢ ﻣ ۡﻌﺮﺿ ۡﻮن‬
And there are those among them who promised themselves, saying: “If God is
bountiful to us, we will generously spend in charity and live like the righteous.”
So, when God bestowed His blessing on them, they became stingy and turned
away by being unmindful. So as a punishment, God bolstered hypocrisy in their
hearts. (9:75-77)
It has been explained in the exegesis of Sūrah al-Ḥadīd that those who desist in this
world from spending in charity not only become distinct from the righteous among
believers by being incriminated with hypocrisy, they will also have to face its
consequences in the Hereafter by being made to yearn for what they did not do. God
will raise men and women who spend in charity in this world among the righteous in the
next world, which will include the truthful and the witnesses to the truth and a light will
accompany them and lead them to Paradise. The hypocrite men and women will receive
no share from this light. A wall shall obstruct the righteous from them. It will be
explained to them there that the condition for being regarded among the righteous was
spending for the cause of God, from which they desisted in the previous world.
In this verse, the word ‫ و • ۡﻦ‬is in the form of an indefinite vowel less (mudāri sākin)
verb and is apparently co-ordinated to ‫ ﻓﺎﺻﺪق‬which itself is in the accusative. However,
ۡ ٰ
in my opinion, the expression VP‫ و • ۡﻦ ﻣﻦ ﻟﺼﻠﺤ‬is the answer to a suppressed condition. If
this suppression is revealed, then the discourse would be something to the effect: “If I
had spent in charity, I would have been among the righteous.” Since the textual
indication of this condition in the form of ‫ ﻓﺎﺻﺪق‬is evident, it is suppressed.
ۢۡ ٰ ۡ ٰ
12
﴾١١﴿ ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ﺑﻤﺎ‬Oٌ P‫ و ﷲ*) ﺧﺒ‬j ‫ﻔ ًﺴﺎ ذ ﺟﺂء ﺟﻠﻬﺎ‬o )*‫ ﷲ‬D¥‫و ﻟ ۡﻦ ﻳﺆ‬
This yearning will remain a yearning when the time of death will arrive. It will be of no
use. Once the respite of life given by God expires, He does not extend it. He also knows
that this yearning for spending in charity if they are given respite is absolutely baseless:
even if they are granted more time, they will do what they always had being doing
With the grace of God, I come to the end of the exegesis of this sūrah with these
lines. ‫) ﻟﺤﻤﺪ و ﻟﻪ ﻟﻤﻨﺔ‬ÆÇ‫( ﻓ‬for God alone is all gratitude and from alone are all favours).
Lahore,
30th March 1978 AD
19th Rabī‘ al-Thānī 1398 AH
12. And God never gives respite to a soul when its appointed time arrives. And whatever
you do is in God’s knowledge.
Sūrah al-Taghābun (64)
Sūrah al-Taghābun
Central Theme and Relationship with the Preceding Sūrah

The previous sūrah ended on the warning that the love of wealth and children
should not make people indifferent to the remembrance and rights of God; they should
make use of the blessings and provisions bestowed on them by Him to earn for the
Hereafter; otherwise, when the time of death arrives, people will express the yearning
to be given more respite so that they can spend their wealth in the way of God and
earn some reward for it; however, this yearning will remain a yearning. What has
happened has happened; the past never comes back. In this sūrah, the same subject is
the central theme, and it is explained that this worldly life is not all that there is; the
real life is the life of the Hereafter, which is bound to come; it is in that life that the
decision of success or failure in the previous life will be known. Therefore, it is
mandatory upon one who has the resolve to achieve the great success of the Hereafter,
to be prepared for every sacrifice to please God and His Prophet (sws). In this matter,
he should disregard the rebukes of any one who rebukes and the preaching of any
preacher. At times, a person’s wife and children become a hindrance in this way, and
their love weakens the resolve of many. It is essential for one who wants to keep his
faith intact, to regard such a wife and children to be a trial, and protect himself from
them; however, he must be forgiving towards them.

Verses (1-4): The Almighty has not created man in this world without a purpose. The
great effort undertaken by the Almighty in His creation to sustain and nourish him
bears witness that the Day of Reckoning has an appointed time. God, the Lord and
Creator of this world, is well aware of every person’s words and deeds. He shall treat
each person according to what he deserves.
Verses (5-7): By citing historical evidence, it is shown that nations which denied the
warnings of their respective prophets about the Hereafter and vainly rejected their
sound arguments on the pretext that accepting a human being as a prophet (sws) is an
insult to them, were all destroyed by God. They met a dreadful fate in this very world,
and in the Hereafter also they shall encounter a grievous punishment.
Verses (8-10): People are invited to profess faith in God, His Prophet (sws) and the
Qur’ān. They are urged to prepare for the Day which will decide the victor and the
vanquished. On that day, the Almighty will grant people of faith and the righteous the
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Taghābun 342
eternal reward of paradise, while He will cast those who adhered to disbelief in the
eternal torment of Hell.
Verses (11-13): It is asserted that troubles and hardships which a person has to face
in his life come with the permission of God. It is not befitting for the believers to
become apprehensive because of them and turn away from the obedience of God and
His Prophet (sws). It is the requirement of their faith that they should have trust in the
Almighty: He will certainly help them. If they try to evade God and the Prophet (sws)
by being overawed by their hardships, they shall bear its dire consequences. The
responsibility of the Prophet (sws) was only to communicate the truth, which he has
done; it is now their responsibility to abide by it.
Verses (14-15): Muslims are warned that at times the family becomes a great test of
faith. Love for family members sometimes negatively affects the determination to
fulfill religious obligations. It is thus essential for a person that their love or their
desires should not restrain him in the cause of religion. However, he should adopt the
attitude of “to forego and forget” in their regard.
Verses (16-18): People are invited to obey God and His Prophet (sws) as much as
they can, and urged to generously spend for the cause of religion. Glad tidings are
given of eternal success to those who protect themselves from the malady of
miserliness. God will greatly honour those who will lend Him their wealth. It shall be
returned to them multiplied many times; He shall also forgive them. He has
knowledge of both the seen and the unseen: He is fully aware of all virtuous deeds,
however secretly they might have been done.

ٰ
ۡ ۡ ۡ ۡ ٰ
‫﴾ ﻫﻮ ﻟﺬ ۡي ﺧﻠﻘﻜ ۡﻢ ﻓﻤﻨﻜ ۡﻢ‬١﴿ ‫ﻞ ~ ۡ` ٍء ﻗﺪﻳۡ ٌﺮ‬v 8ٰx‫ ﻟﻪ ﻟﻤﻠﻚ و ﻟﻪ ﻟﺤ ۡﻤﺪ و ﻫﻮ ﻋ‬l ‫ ﻵۡﻹ ۡرض‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣﺎ‬89 ‫ﻳﺴﺒﺢ ﷲ*) ﻣﺎ‬
ۡ ۡ ٰ ۡ ٌ
‫ و ﻟ ۡﻴﻪ‬l ‫﴾ ﺧﻠﻖ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض ﺑﺎﻟﺤﻖ و ﺻﻮرﻛ ۡﻢ ﻓﺎ ۡﺣﺴﻦ ﺻﻮرﻛ ۡﻢ‬٢﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺑﺼ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ و ﻣﻨﻜ ۡﻢ ﻣ ۡﺆﻣ ٌﻦ‬D°‫ﺎ‬ v
ۡ ۢ ٰ ۡ ۡ
‫﴾ ﻟ ۡﻢ ﻳﺎﺗﻜ ۡﻢ‬٤﴿ ‫ و ﷲ*) ﻋﻠ ۡﻴ ٌﻢ ﺑﺬ ت ﻟﺼﺪ ۡور‬j ‫ ۡﻌﻠﻨ ۡﻮن‬h ‫ ۡون و ﻣﺎ‬DÞ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض و • ۡﻌﻠﻢ ﻣﺎ ﺗ‬89 ‫﴾ • ۡﻌﻠﻢ ﻣﺎ‬٣﴿ OP‫ﻟﻤﺼ‬
ٰ ۡ ۡ ٰ
‫ﺎﻧ ۡﺖ ﺗﺎﺗ ۡﻴﻬ ۡﻢ رﺳﻠﻬ ۡﻢ ﺑﺎﻟﺒﻴﻨﺖ‬v ‫﴾ ذﻟﻚ ﺑﺎﻧ "ﻪ‬٥﴿ ‫ﻧﺒﺆ ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻣ ۡﻦ ﻗ ۡﺒﻞ ﻓﺬ ﻗ ۡﻮ وﺑﺎل ۡﻣﺮﻫ ۡﻢ و ﻟﻬ ۡﻢ ﻋﺬ ٌب ۡﻟﻴ ٌﻢ‬
ۤ ٰ ٰ ۡ ۤ
8ٰx‫ ﻗ ۡﻞ ﺑ‬j ‫﴾ زﻋﻢ ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ۡن ﻟ ۡﻦ ﻳ ۡﺒﻌﺜ ۡﻮ‬٦﴿ ‫ و ﷲ*) ﻏ¨ ٌ` ﺣﻤ ۡﻴ ٌﺪ‬j )*‫ ﻳ ۡﻬﺪ ۡوﻧﻨﺎ ﻓﻜ¦ ۡو و ﺗﻮﻟ ۡﻮ و ۡﺳﺘﻐ¨` ﷲ‬Dٌ §‫ﻓﻘﺎﻟ ۡﻮ ﺑ‬
ٰ ۡ ۡ ۤ ٰ ٰ ۡ ٰ ٰ ۡ
‫ و ﷲ*) ﺑﻤﺎ‬j ‫﴾ ﻓﺎﻣﻨ ۡﻮ ﺑﺎﷲ*) و رﺳ ۡﻮ ٖﻟﻪ و ﻟﻨ ۡﻮر ﻟﺬ ۡي ﻧﺰﻟﻨﺎ‬٧﴿ Oٌ P‫ ﷲ*) ﻳﺴ‬8x‫ و ذﻟﻚ ﻋ‬j ‫ ﺛﻢ ﻟﺘﻨﺒﺆن ﺑﻤﺎ ﻋﻤﻠﺘ ۡﻢ‬Vª‫ ﻟﺘ ۡﺒﻌ‬8ۡ ã‫و ر‬
ٰ ۡ ٰ ٰ ۡ ۡ
‫ﺎﻟﺤﺎ ﻳﻜ¦ ۡ ﻋﻨﻪ ﺳﻴﺎﺗ ٖﻪ و‬ ً ‫ﺎﷲ*) و • ۡﻌﻤ ۡﻞ ﺻ‬ ‫ﻦ ﺑ‬È ‫ و ﻣ ۡﻦ ﻳ ۡﺆﻣ‬j ‫﴾ ﻳ ۡﻮم ﻳ ۡﺠﻤﻌﻜ ۡﻢ ﻟﻴ ۡﻮم ﻟﺠ ۡﻤﻊ ذﻟﻚ ﻳ ۡﻮم ﻟﺘﻐﺎﺑﻦ‬٨﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺧﺒ‬h
ۤ ٰٰ ۡ ۡ ۡ ٰ ۤ ٰ ۡ ٰ ۡ
‫﴾ و ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو و ﻛﺬﺑﻮ ﺑﺎﻳﺘﻨﺎ‬٩﴿ ‫ ذﻟﻚ ﻟﻔ ۡﻮز ﻟﻌﻈ ۡﻴﻢ‬j ‫ﻳ ۡﺪﺧﻠﻪ ﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ ﺑ ًﺪ‬
ٰ ٰ ۡ ۤ ۡ ۡ ۡ ٰ
‫ﻦ ﺑﺎﷲ*) ﻳ ۡﻬﺪ‬È ‫ و ﻣ ۡﻦ ﻳ ۡﺆﻣ‬j )*‫﴾ ﻣﺎ ﺻﺎب ﻣ ۡﻦ ﻣﺼ ۡﻴﺒ ٍﺔ ﻵﻹ ﺑﺎذن ﷲ‬١٠﴿ OP‫ و ﺑﺌﺲ ﻟﻤﺼ‬j ‫ﻚ ۡﺻ ٰﺤﺐ ﻟﻨﺎر ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ‬TÊ‫وﻟ‬
ۡ ۡ ۡ ٰ ٰ ۡ
﴾١٢﴿ VP‫ رﺳ ۡﻮﻟﻨﺎ ﻟﺒ ٰﻠﻎ ﻟﻤﺒ‬8ٰx‫ ﻓﺎ ۡن ﺗﻮﻟ ۡﻴﺘ ۡﻢ ﻓﺎﻧﻤﺎ ﻋ‬l ‫﴾ و ﻃ ۡﻴﻌﻮ ﷲ*) و ﻃ ۡﻴﻌﻮ ﻟﺮﺳ ۡﻮل‬١١﴿ ‫ و ﷲ*) ﺑ–ﻞ ~ ۡ` ٍء ﻋﻠ ۡﻴ ٌﻢ‬j ‫ﻗﻠﺒ "ﻪ‬
ً ۡ ۤ ۡ ۡ ٰ ۤ ٰ
‫﴾ ¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ن ﻣ ۡﻦ زو ﺟﻜ ۡﻢ و ۡوﻵﻹدﻛ ۡﻢ ﻋﺪو ﻟﻜ ۡﻢ‬١٣﴿ ‫ﻞ ﻟﻤ ۡﺆﻣﻨ ۡﻮن‬v‫ ﷲ*) ﻓﻠﻴﺘﻮ‬8x‫ و ﻋ‬j ‫ﷲ*) ﻵﻹ ﻟٰﻪ ﻵﻹ ﻫﻮ‬
ۤ ۡ ٰ ٌ ۤ ٰ ۡ
‫ و ﷲ*) ﻋﻨﺪ "ه ۡﺟ ٌﺮ‬j ‫﴾ ﻧﻤﺎ ۡﻣﻮ ﻟﻜ ۡﻢ و ۡوﻵﻹدﻛ ۡﻢ ﻓ ۡﺘﻨﺔ‬١٤﴿ ‫ﻐ¦ ۡو ﻓﺎن ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬h ‫ ۡﻌﻔ ۡﻮ و ﺗ ۡﺼﻔﺤ ۡﻮ و‬h ‫ و ۡن‬l ‫ﺎﺣﺬر ۡوﻫ ۡﻢ‬
ۡ ‫ﻓ‬
ۡ ۡ ۡ ۡ ٰ
‫ﻚ ﻫﻢ‬TÊ‫ﻔﺴ ٖﻪ ﻓﺎوﻟ‬o ‫ و ﻣ ۡﻦ ﻳ ۡﻮق ﺷﺢ‬j ‫ﻔﺴﻜ ۡﻢ‬o‫ ﻵﻹ‬Oً P‫ﻔﻘ ۡﻮ ﺧ‬o ‫ﻘﻮ ﷲ*) ﻣﺎ ۡﺳﺘﻄ ۡﻌﺘ ۡﻢ و ۡﺳﻤﻌ ۡﻮ و ﻃ ۡﻴﻌ ۡﻮ و‬h‫﴾ ﻓﺎ‬١٥﴿ ‫ﻋﻈ ۡﻴ ٌﻢ‬
ۡ ٰ ۡ ۡ ٰ ً ً ٰ ۡ ۡ ۡ
‫﴾ ٰﻋﻠﻢ ﻟﻐ ۡﻴﺐ و ﻟﺸﻬﺎدة‬١٧ۙ ﴿ ‫ و ﷲ*) ﺷﻜ ۡﻮ ٌر ﺣﻠ ۡﻴ ٌﻢ‬j ‫ﺿﺎ ﺣﺴﻨﺎ •ﻀﻌﻔﻪ ﻟﻜ ۡﻢ و •ﻐ¦ ۡ ﻟﻜ ۡﻢ‬Dۡ ‹ )*‫ ﺿﻮ ﷲ‬Üh ‫﴾ ۡن‬١٦﴿ ‫ﻟﻤﻔﻠﺤ ۡﻮن‬
ۡ ۡ
﴾١٨﴿ ‫ﻟﻌﺰﻳۡﺰ ﻟﺤﻜ ۡﻴﻢ‬
All that is in the heavens and the earth glorifies God alone. His only is the
sovereignty, and to Him is due our gratitude, and He has power over all things. (1)
It was He Who created you: so, some of you are disbelievers, while others are
believers. And God is aware of all that you do. He created the heavens and the earth
with a purpose, and fashioned you; so, fashioned you well. And to Him is the return.
He knows what is in the heavens and the earth and He knows what you conceal and
what you reveal. And God is aware of the secrets of the hearts. (2-4)
Have you not heard of those who disbelieved before you? So, they tasted the fruit of
their deeds, and for them is a grievous punishment. This is because their prophets
continued to come to them with veritable signs; so, they said to them: “Will mortals
guide us?” Thus they disbelieved and turned away, and God became indifferent to
them and God is self-sufficient and glorious. (5-6)
The disbelievers claim they shall never be raised to life after death. Tell [them:]
“Yes, by my Lord, you shall certainly be raised to life! Then you shall be told what
you would have done.” And this is very easy for God. So, believe then in God and in
His Prophet and in the light that We have revealed. And God has knowledge of all
what you are doing. (7-8)
Remember the day when, for the day of assembly, God will gather you. That shall,
in fact, be the day of winning and losing. And those who believed and did righteous
deeds shall be forgiven by God, and He will admit them to gardens watered by
running streams. They will abide there forever. Supreme success, in fact, is this. And
those, who disbelieved and denied Our revelations, it is they who shall be the inmates
of the Fire. They shall abide in it forever. And this will be a very evil abode. (9-10)
No misfortune befalls except by God’s permission. And he, who believes in God,
God guides his heart and God has knowledge of all things. And obey God and obey
the Prophet. Thus, if you pay no heed, Our Prophet’s responsibility is only of clear
communication. God alone is worthy of worship; there is no one worthy of worship
except Him, and in God should the believers put their trust. (11-13)
Believers! Some among your wives and children are your enemies; so beware of
them. And if you forgive them, overlook their blemishes and pardon them, then God is
forgiving and merciful. Your wealth and your children are a trial for you, and with
God lies great reward. So, keep fearing God as much as you can and listen and show
obedience, and spend for your own good. Those, who were protected from the malady
of their soul’s greed will surely attain salvation. If you lend a generous loan to God,
He will pay you back manifold and will forgive you. And God is the Most
Appreciative, the Most Forbearing. He has knowledge of the unknown and the
manifest. He is the Mighty, the Wise One. (14-18)
Explanation
ۡ ۡ ۡ ٰ
1
﴾١﴿ ‫ﻞ ~ ۡ` ٍء ﻗﺪ ۡﻳ ٌﺮ‬v 8ٰx‫ ﻟﻪ ﻟﻤﻠﻚ و ﻟﻪ ﻟﺤ ۡﻤﺪ و ﻫﻮ ﻋ‬l ‫ ﻵۡﻹ ۡرض‬89 ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻣﺎ‬89 ‫ﻳﺴﺒﺢ ﷲ*) ﻣﺎ‬
This verse also occurs in previous sūrahs with a slight change in words, and I have
already explained its various aspects at their respective places. Here the verse states
that everything in the heavens and the earth glorifies God and by this glorification
teaches man that God alone is the sovereign of this world, and to Him alone should we
show our gratitude. Neither is anyone a partner in His sovereignty, nor does anyone
else deserve the gratitude of His servants.
The words ‫ﻞ ~ ۡ` ٍء ﻗﺪ ۡﻳ ٌﺮ‬v 8ٰx‫ و ﻫﻮ ﻋ‬refer to the fact that it is absolutely clear that He has
power over all things. He is not dependent on anyone to fulfill any of His tasks
however great they may be. For this reason, associating someone with Him is an
absolutely meaningless thing. He neither sought help from anyone in creating this
world nor is He dependent on anyone in running its affairs. He has accomplished
everything on His own, and just as He did this in the past, He will continue to do it in
the future as well. Thus sufficient is He to be trusted alone by His servants. They must
put their trust in Him, and not associate anyone else with Him in serving Him.
ۡ ٰ ۡ ٌ ۡ ۡ ۡ
2
﴾٢﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺑﺼ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ و ﻣﻨﻜ ۡﻢ ﻣ ۡﺆﻣ ٌﻦ‬D°‫ﺎ‬ v ‫ﻫﻮ ﻟﺬ ۡي ﺧﻠﻘﻜﻢ ﻓﻤﻨﻜﻢ‬
The God, who is glorified by every object of this world, also created man; it is thus
only befitting that he too glorify Him who is glorified by all the stars of the heavens,
all birds that fly about and every tree and stone of this earth; however, since the
Almighty has blessed man with the freedom to exercise his will, some among them as
a result have become disbelievers and others believers. Thus, God is observing their
deeds, and will deal with everyone according to the nature of these deeds. If He does
not do this, it will only mean that belief and disbelief are equal in status in His eyes.
This obviously is against His justice and wisdom.
1. All that is in the heavens and the earth glorifies God alone. His only is the sovereignty,
and to Him all gratitude is due and He has power over all things.
2. It was He Who created you: so, some of you are disbelievers, while others are believers.
And God is aware of all that you do.
ۡ ۡ ۡ
3
﴾٣﴿ OP‫ و ﻟ ۡﻴﻪ ﻟﻤﺼ‬l ‫ﺧﻠﻖ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض ﺑﺎﻟﺤﻖ و ﺻﻮرﻛ ۡﻢ ﻓﺎ ۡﺣﺴﻦ ﺻﻮرﻛ ۡﻢ‬
This verse substantiates what has been stated earlier: the Almighty has created this
world with a true purpose; it is the requisite of this true purpose that a day come on
which the upholders of truth be rewarded for their attitude towards the truth, and those
who spent their lives against this true purpose be punished.
The words ‫ و ﺻﻮرﻛ ۡﻢ ﻓﺎ ۡﺣﺴﻦ ﺻﻮرﻛ ۡﻢ‬point to the elaborate arrangement made by the Almighty
in creating man. Everyone can see that man has been created in the best of moulds.
ۡ ۤ ۡ ۡ ۡ
Thus, the words used in Sūrah al-Tīn are: (٤:٩٥) .‫ﻘﻮ ۡﻳ ٍﻢ‬h ‫ ۡﺣﺴﻦ‬8ۡ 9 ‫( ﻟﻘ ۡﺪ ﺧﻠﻘﻨﺎ ﻵﻹﻧﺴﺎن‬We have
created man in the finest of moulds, (95:4)). The way man’s inner and outer-self has
been fashioned, and the way abilities and potentials are ingrained in him by the
Almighty, clearly show that the real purpose of all creations of God is a human being.
He stands at the pinnacle and the summit of all other creatures, which have been
created to serve him directly or indirectly.
This elaborate arrangement in the creation of man who is equipped with such grand
abilities, relating both to his inner and to his outer-self show that God has not created
him without a purpose: his life will not end after enjoying the pleasures of this world.
If this is to happen, then all this elaborate arrangement providence has made in his
creation and in sustaining him will be rendered meaningless. Consequently, on this
basis, the Almighty has reminded him of a great reality: the way the Almighty has
generously provided for his upbringing, the way He has nourished and nurtured him
and the way He has elevated him above all other creatures by creating him in the best
of forms requires that one day man come to the presence of God and be questioned on
the favours bestowed upon him by Him:
ً ‫ ًر و ﻟﺴﻤﺂء ﺑﻨ‬D‹ ‫ٰﷲ*) ﻟﺬ ۡي ﺟﻌﻞ ﻟﻜﻢ ﻵۡﻹ ۡرض‬

(٦٤:٤٠) .‫ﺂء و ﺻﻮرﻛ ۡﻢ ﻓﺎ ۡﺣﺴﻦ ﺻﻮرﻛ ۡﻢ و رزﻗﻜ ۡﻢ ﻣﻦ ﻟﻄﻴ ٰﺒﺖ‬
It is God who has made the earth a dwelling-place for you, and the sky a roof. He
fashioned you and fashioned you well and blessed you with wholesome things for
sustenance. (40:64)
In other words, fashioning man in the best of forms, provision of apt sustenance and
his high status among other creatures, require that he be held accountable before his
Lord.
On these grounds, people who are not convinced of the Hereafter and the reward
and punishment which is going to take place in it are threatened thus:
ٰ ۡ ۡ
(٨-٦:٨٢) .‫ۤ ي ﺻ ۡﻮر ٍة ﻣﺎ ﺷﺂء رﻛﺒﻚ‬8ۡ 9 .‫ﻚ ﻓﻌﺪﻟﻚ‬¹‫ ﻟﺬ ۡي ﺧﻠﻘﻚ ﻓﺴﻮ‬.‫ ۡﻳﻢ‬D¸‫ك ﺑﺮﺑﻚ ﻟ‬DÛ ‫¼ﻳﺎﻳﻬﺎ ﻵۡﻹﻧﺴﺎن ﻣﺎ‬
3. He created the heavens and the earth with a purpose, and fashioned you; so fashioned you
well. And to Him is the return.
O Man! What is it that has deceived you about your Beneficent Lord, Who made
your sketch, then perfected you and gave you due proportion. He put you together
in whatever shape He pleased. (82:6-8)
This verse explains the elaborate arrangement made by God in the creation of man,
and it simultaneously also refers in a threatening tone to the responsibility that as a
result, is imposed on him.
ۡ ۡ
The words OP‫ و ﻟ ۡﻴﻪ ﻟﻤﺼ‬allude to the fact that the God who has created this world with a
great purpose and has created man in such a diligent and elaborate manner, shows that
he shall necessarily be returned to God one day to be rewarded or punished. If this
does not happen, it would mean that all this elaborate arrangement is meaningless.
ۢ ٰ
4
﴾٤﴿ ‫ و ﷲ*) ﻋﻠ ۡﻴ ٌﻢ ﺑﺬ ت ﻟﺼﺪ ۡور‬j ‫ ۡﻌﻠﻨ ۡﻮن‬h ‫ ۡون و ﻣﺎ‬DÞ‫ ﻟﺴ ٰﻤ ٰﻮت و ﻵۡﻹ ۡرض و • ۡﻌﻠﻢ ﻣﺎ ﺗ‬89 ‫• ۡﻌﻠﻢ ﻣﺎ‬
The verse urges a person not to remain in any doubt about the fact that God is aware
of all that is happening openly or secretly in this world and that this information will
become a source of accountability for man who will then be rewarded or punished
accordingly by Him.
ۡ
5
﴾٥﴿ ‫ﻟ ۡﻢ ﻳﺎﺗﻜ ۡﻢ ﻧﺒﺆ ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻣ ۡﻦ ﻗ ۡﺒﻞ ﻓﺬ ﻗ ۡﻮ وﺑﺎل ۡﻣﺮﻫ ۡﻢ و ﻟﻬ ۡﻢ ﻋﺬ ٌب ۡﻟﻴ ٌﻢ‬
The verse explains that previous nations who committed disbelief were made to
taste a bitter punishment in this world, and in the Hereafter too, a grievous punishment
lies in store for them. This is a reference to the nations of ‘Ād and Thamūd and to the
people of Lot (sws), whose accounts have also been related in detail in the previous
sūrahs; the Quryash were aware of them as well. In fact, they even had the chance of
passing by the ruined settlements of some of these nations. By referring to the history
of these nations, the Qur’ān has informed us that the Almighty is not unconcerned
with the good and evil perpetrated in this world; on the contrary, He continuously sent
His messengers, and when people denied these messengers, they were severely
punished by Him. The implication of the verse is that when the Quraysh are able to
witness these examples of the Almighty’s law of retribution before their own eyes,
why should they regard as improbable that the Almighty will bring forth a day on
which He administers justice to the whole world and His justice and mercy manifest
on that day in every sense of the word.
4. He knows what is in the heavens and the earth and He knows what you conceal and what
you reveal. And God is aware of the secrets of the hearts.
5. Have you not heard of those who disbelieved before you? So, they tasted the fruit of their
deeds, and for them is a grievous punishment.
ٰ ٰ ۡ ۤ ٰ ۡ ۡ ٰ
6
﴾٦﴿ ‫ و ﷲ*) ﻏ¨ ٌ` ﺣﻤ ۡﻴ ٌﺪ‬j )*‫ ﻳ ۡﻬﺪ ۡوﻧﻨﺎ ﻓﻜ¦ ۡو و ﺗﻮﻟ ۡﻮ و ۡﺳﺘﻐ¨` ﷲ‬Dٌ §‫ﺎﻧ ۡﺖ ﺗﺎﺗ ۡﻴﻬ ۡﻢ رﺳﻠﻬ ۡﻢ ﺑﺎﻟﺒﻴﻨﺖ ﻓﻘﺎﻟ ۡﻮ ﺑ‬v ‫ذﻟﻚ ﺑﺎﻧ "ﻪ‬
The verse expresses the reason for which these nations were seized by God’s
punishment. Even though the prophets were sent with manifest signs and arguments,
these nations denied them because of arrogance and haughtiness and made up false
excuses such as: asking why the Almighty made human beings His messengers and
why He did not choose a superior creation for this purpose; why were they regarded to
be such lowly creatures that human beings like them were chosen to guide them; the
implication of this being the question, whether were they really so bad that mere
human beings were considered enough to guide them. Moreover, they themselves
were enough for their own guidance; why then, should they burden themselves with a
favour from others!
ٰ ۡ
The words )*‫ ﻓﻜ¦ ۡو و ﺗﻮﻟ ۡﻮ و ۡﺳﺘﻐ¨` ﷲ‬imply that by making such objections and excuses,
these people rejected their messenger and his calls to the truth. The result was that the
Almighty also became indifferent to them. It is the practice and law of God that He
makes arrangements to guide His people; however, if they do not give due value and
weight to this guidance, He becomes unconcerned with them, and leaves them alone
to reckon with the consequencesٰ of this attitude.
ٌ ۡ ٌ
The sentence ‫ و ﷲ*) ﻏ¨` ﺣﻤﻴﺪ‬refers to the fact that if the Almighty wants to guide
people it is not because this is something which is to His benefit. Whether people are
guided or wander in error is not of any benefit to Him. He does not need any of these
attitudes; He is self-sufficient and glorious in His own self. If He makes arrangements
to guide people, then this is only because in it lies their benefit; however, if they do
not value this, He does not force His guidance upon them.
ۡ ٰ ٰ ۡ ۤ
7
﴾٧﴿ Oٌ P‫ ﷲ*) ﻳﺴ‬8x‫ و ذﻟﻚ ﻋ‬j ‫ ﺛﻢ ﻟﺘﻨﺒﺆن ﺑﻤﺎ ﻋﻤﻠﺘ ۡﻢ‬Vª‫ ﻟﺘ ۡﺒﻌ‬8ۡ ã‫ و ر‬8ٰx‫ ﻗ ۡﻞ ﺑ‬j ‫زﻋﻢ ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ۡن ﻟ ۡﻦ ﻳ ۡﺒﻌﺜ ۡﻮ‬
Since these disbelievers claim that they will never be resurrected, they give no
importance to the call of the prophets.
The words Vª‫ ﻟﺘ ۡﺒﻌ‬8ۡ ã‫ و ر‬8ٰx‫ﻞ ﺑ‬
ۡ ‫ ﻗ‬direct the Prophet (sws) to reply to them equally vehemently
and emphatically and convey to them on oath that they will surely be raised to life. In
this sentence, the element of reasoning is stifled, and what is said is a claim in response
to a claim because the latter claim has no reasoning behind it; however, concealed in the
word 8ۡ ã‫ و ر‬is a very subtle form of reasoning: the providence of the Almighty, the
6. This is because their prophets continued to come to them with veritable signs; so, they
said to them: “Will mortals guide us?” Thus they disbelieved and turned away, and God
became indifferent to them and God is self-sufficient and glorious.
7. The disbelievers claim they shall never be raised to life after death. Tell [them:] “Yes! By
my Lord, you shall certainly be raised to life! Then you shall be told what you would have
done.” And this is very easy for God.
magnificence of which is evident in every speck of this universe, necessitates that He

does not deal in the same manner with the righteous and the wrong-doers; this
providence necessitates that the former be rewarded for their deeds and the latter be
punished. It follows from this that God will definitely raise the dead one day, and hold
them accountable forٰ their deeds, and reward or punish them accordingly.
ۡ ٰ
The words Oٌ P‫ ﷲ*) ﻳﺴ‬8x‫ و ذﻟﻚ ﻋ‬refer to the fact that these people should not think that
God will not be able to do so because He is powerless the way they are to bring about
such a great event; it is indeed impossible for them to do so because both their
knowledge and power are limited; however, it is very easy for God; He has unlimited
power and knowledge.
ۡ ٰ ۡ ۡ ۤ ٰ ٰ
8
﴾٨﴿ Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺧﺒ‬h ‫ و ﷲ*) ﺑﻤﺎ‬j ‫ﻓﺎﻣﻨ ۡﻮ ﺑﺎﷲ*) و رﺳ ۡﻮ ٖﻟﻪ و ﻟﻨ ۡﻮر ﻟﺬ ۡي ﻧﺰﻟﻨﺎ‬
This verse admonishingly asks the disbelievers to profess faith. They should not
deny the Prophet (sws) by fashioning out such lame excuses, and profess faith in the
light sent down by Him. The “light” obviously refers to the Qur’ān revealed by Him
to distinguish between the truth and untruth. It should be kept in mind that the light
that the Almighty had revealed to the People of the Book was abandoned by them, as
is evident from details found in previous sūrahs. As a result, it became difficult for
them to distinguish between truth and falsehood. However, when the Almighty, once
again revealed a fresh light in its ultimate form for the guidance of mankind, then
instead of duly honouring it, they tried their best to blow out this light; they neither
wanted themselves to benefit from it, nor wanted others to be afforded ٰ ۡ ۡ ۡ withۡ an
opportunity ٰ to do so. At another ٰ place,
ۡ the words of the Qur’ān are: )*‫ﷲ‬ ‫ﻮ ﻧﻮر‬r‫ﻳﺮ ۡﻳﺪون ﻟﻴﻄﻔـ‬
ۡ ۡ ۡ
(٨:٦١) .‫ه ﻟﻜ¦ ون‬D— ۡ‫( ﺑﺎﻓﻮ ﻫﻬﻢ و ﷲ*) ﻣﺘﻢ ﻧ ۡﻮر ٖه و ﻟﻮ‬they seek to extinguish the light of God with
blows [of air] of their mouths; but God has decided that He will perfect His light,
much as the unbelievers may dislike ٰ it, (61:8)).
ۡ
The sentence Oٌ P‫ ۡﻌﻤﻠ ۡﻮن ﺧﺒ‬h ‫ و ﷲ*) ﺑﻤﺎ‬reminds them that they should not think that God is
unaware of their deeds. Each and everything they do is in His knowledge, and one day
they will have to answer for all this.
ٰ ۡ ٰ ۡ ٰ ٰ ۡ
‫ﺎﻟﺤﺎ ﻳﻜ¦ ۡ ﻋﻨﻪ ﺳﻴﺎﺗ ٖﻪ و ﻳ ۡﺪﺧﻠﻪ ﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ‬
ً ‫ﺎﷲ*) و • ۡﻌﻤ ۡﻞ ﺻ‬‫ﻦ ﺑ‬È ‫ و ﻣ ۡﻦ ﻳ ۡﺆﻣ‬j‫ﻳ ۡﻮم ﻳ ۡﺠﻤﻌﻜ ۡﻢ ﻟﻴ ۡﻮم ﻟﺠ ۡﻤﻊ ذﻟﻚ ﻳ ۡﻮم ﻟﺘﻐﺎﺑﻦ‬
ٰ ۤ ٰ ۡ ۡ ٰ ۤ ٰ ۡ
‫ و‬j‫ﻚ ۡﺻ ٰﺤﺐ ﻟﻨﺎر ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ‬TÊ‫﴾ و ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو و ﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺘﻨﺎ وﻟ‬٩﴿ ‫ ذﻟﻚ ﻟﻔ ۡﻮز ﻟﻌﻈ ۡﻴﻢ‬j ‫ﺗ ۡﺤﺘﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ ﺑ ًﺪ‬
ۡ ۡ ۡ
9
﴾١٠﴿OP‫ﺑﺌﺲ ﻟﻤﺼ‬
8. So, believe then in God and in His Prophet and in the light that We have revealed. And
God has knowledge of all what you are doing.
9. Remember the day when, for the day of assembly, God will gather you. That shall, in fact,
be the day of winning and losing. And those who believed and did righteous deeds shall be
The Quraysh are told that instead of being misled by the notion that the Almighty
will not be able to create them a second time, it is to their benefit that they remember
the day of gathering on which the Almighty will gather them. This day is bound to
come according to His scheme. The arguments in favour of this day are found in the
world within man and the one around him and all the prophets and messengers and
books of God have borne witness to it. Its advent is necessary to prove that this world
is a meaningful creation, and if it does not come, then it would mean that this world is a
purposeless creation andۡ the playground of a merry-maker. At another place, the
ٰ ٰ
words are: (١٠٣:١١) ‫( ذﻟﻚ ﻳ ۡﻮ ٌم ﻣ ۡﺠﻤ ۡﻮ ٌع ® ﻟﻪ ﻟﻨﺎس و ذﻟﻚ ﻳ ۡﻮ ٌم ﻣﺸﻬ ۡﻮ ٌد‬that is the day for which men
shall be assembled and that will be the day of presence, (11:103)). At still another
ٰ ۡ
place, the words are: (٥٠-٤٩ :٥٦) ‫ ﻣ ۡﻴﻘﺎت ﻳ ۡﻮ ٍم ﻣ ۡﻌﻠ ۡﻮ ٍم‬8ٰ_ Ä Ë ‫ﻟﻤ ۡﺠﻤ ۡﻮﻋ ۡﻮن‬.‫ ۡﻳﻦ‬D¥‫ و ﻵۡﻹ‬VP‫( ﻗ ۡﻞ ن ﻵۡﻹوﻟ‬tell
[them]: “all those of the past and the future shall be brought together on an appointed
day,” (56:49-50)). The stress in these verses of gathering all mankind on one day is to
remove the doubt in the minds of these people that such an event is improbable; their
contention was that no one could assemble the countless creatures which have or will
inhabit the land and sea. They are emphatically told that the Almighty has appointed a
day for this and it is bound to come. Instead of doubting it, they should prepare for it
and keep it in their remembrance.
The expression ‫ ﻳ ۡﻮم ﻟﺘﻐﺎﺑﻦ‬has been translated by Shāh ‘Abd al-Qādir as “the day of
victory and defeat.”10 In my opinion, this translation is very accurate. The Qur’ān itself
has subsequently explained this victory and defeat: those who embrace faith and do
righteous deeds will be cleansed of the effects of their sins by the Almighty and
admitted into gardens watered by streams. These people will remain in them forever,
and those who are able to attain this in fact achieve great success. Totally contrary will
be the fate of those who rejected the Almighty and denied His signs. They shall be cast
into Hell and shall abide in it forever. It will be the worst of abodes.
The implication of the expression ‫ ﻳ ۡﻮم ﻟﺘﻐﺎﺑﻦ‬is that those who have denied the
Hereafter regard this world to be a place of victory and defeat. People who enjoy the
luxuries of life think that they have won the day and those who have been deprived of
them think that they have been doomed. The truth is that this world is not a place of
reward; it is a place of trial. The Hereafter is the place of reward where only they will
be the victors who embraced faith in this world and did righteous deeds, even though
they had nothing from the provisions of life; on the other hand, people who did not
embrace faith and did not do righteous deeds will be losers in the Hereafter even if
forgiven by God, and He will admit them to gardens watered by running streams. They will
abide there forever. Supreme success, in fact, is this. And those, who disbelieved and denied
Our revelations, it is they who shall be the inmates of the Fire. They shall abide in it forever.
And this will be a very evil abode.
10. Shāh ‘Abd al-Qādir, Tarjumah Qur’ān (Lahore: Pak Company, n.d.), 725.
they were very affluent in this world.

It needs to be appreciated that it is impossible for people who regard this world to
be the place of success and failure, to help and serve others by sacrificing their own
comforts and luxuries. Even, if at times, they try to bring themselves to this, the fear
of some contingent future need will discourage them from such spending. On the
contrary, people who regard the Hereafter to be the place of success and failure cannot
be deterred by any such fear. Even if such a distracting thought does arise in them,
they will attribute it to Satan, and by God’s trust not show the slightest hesitation in
such spending to reap success in the Hereafter.
ٰ ۡ ٰ ٰ ۡ ۤ
11
﴾١١﴿ ‫ و ﷲ*) ﺑ–ﻞ ~`ۡ ٍء ﻋﻠ ۡﻴ ٌﻢ‬j ‫ﻦ ﺑﺎﷲ*) ﻳ ۡﻬﺪ ﻗﻠﺒ "ﻪ‬È ‫ و ﻣ ۡﻦ ﻳ ۡﺆﻣ‬j )*‫ﻣﺎ ﺻﺎب ﻣ ۡﻦ ﻣﺼ ۡﻴﺒ ٍﺔ ﻵﻹ ﺑﺎذن ﷲ‬
In this verse, a distracting thought which could impede a person’s efforts to achieve
success in the Hereafter is removed. He is told not to give any importance to such a
thought while obeying God and His Prophet (sws) and while trying to please them. He
should remember that no hardship befalls a believer without God’s permission. This is
such a fact that it cannot be denied by a person who believes in God. So, a person
should rest assured that whatever he does while obeying the Almighty will never
become for him a source of trial that is beyond his capacity. The Almighty is the most
aware of the potential and abilities of His servants. He will never burden a person
beyond his capacity. ٰ ٰ
ۡ ۡ
The sentence ‫ و ﷲ*) ﺑ–ﻞ ~ ۡ` ٍء ﻋﻠ ۡﻴ ٌﻢ‬j ‫ﻦ ﺑﺎﷲ*) ﻳ ۡﻬﺪ ﻗﻠﺒ "ﻪ‬È ‫ و ﻣ ۡﻦ ﻳﺆﻣ‬assures people who are enduring
trials in the way of God. If a person remains steadfast in his faith no trial will
dishearten him; in fact, the Almighty, through the Holy Spirit will guide his heart at
the right time. He is aware of everything and knows what befalls His servants. His
help is well-timed through means that man is not aware of. This is precisely what
Jesus (sws) had told his students: “Do not worry about how you will defend
yourselves or what you will say, for the Holy Spirit will teach you what you should
say.” (Luke 12:11-12). The twenty second verse of Sūrah al-Ḥadīd also discusses this
subject. For details, readers can look up its exegesis.
ۡ ۡ ۡ ٰ
12
﴾١٢﴿ VP‫ رﺳ ۡﻮﻟﻨﺎ ﻟﺒ ٰﻠﻎ ﻟﻤﺒ‬8ٰx‫ ﻓﺎ ۡن ﺗﻮﻟ ۡﻴﺘ ۡﻢ ﻓﺎﻧﻤﺎ ﻋ‬l ‫و ﻃ ۡﻴﻌﻮ ﷲ*) و ﻃ ۡﻴﻌﻮ ﻟﺮﺳ ۡﻮل‬
The Quraysh are directed not to try to evade the obedience of God and His Prophet
(sws) by being overcome by wrong notions and superstitions. For, they should
remember that the only responsibility of the Prophet (sws) was to deliver in a clear
manner, the directives and guidance of God to them. If they fulfill this responsibility,
11. No misfortune befalls except by God’s permission. And he who believes in God, God
guides his heart and God has knowledge of all things.
12. And obey God and obey the Prophet. Thus if you pay no heed, Our Prophet’s
responsibility is only of clear communication.
then they will do what was required of them by God. The Prophet (sws) will not be
asked about their faith; it is they themselves who will be asked why they did not
accept his call.
ۡ ۡ ٰ ۤ ٰ
13
﴾١٣﴿ ‫ﻞ ﻟﻤ ۡﺆﻣﻨ ۡﻮن‬v‫ ﷲ*) ﻓﻠﻴﺘﻮ‬8x‫ و ﻋ‬j ‫ﷲ*) ﻵﻹ ﻟٰﻪ ﻵﻹ ﻫﻮ‬
There is no other deity in the heavens and in the earth from whom one can fear any
harm or expect any benefit. It is only God Who can do this, and thus the believers
should trust Him. Their faith entails this very attitude.
ٰ ۡ ۡ ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮۤ ن ﻣ ۡﻦ ۡزو ﺟﻜ ۡﻢ و ۡوﻵﻹدﻛ ۡﻢ ﻋﺪ ًو ﻟﻜ ۡﻢ ﻓ‬
‫ﻐ¦ ۡو ﻓﺎن ﷲ*) ﻏﻔﻮۡ ٌر‬h ‫ ۡﻌﻔ ۡﻮ و ﺗ ۡﺼﻔﺤ ۡﻮ و‬h ‫ و ۡن‬l ‫ﺎﺣﺬر ۡوﻫ ۡﻢ‬
14
﴾١٤﴿ ‫رﺣ ۡﻴ ٌﻢ‬
Mentioned in this verse is one of the greatest trials which cause impediment in the
fulfillment of a person’s obligations towards his Creator and in expending his life and
wealth in the way of God: the love of one’s wife and children. Though this is a very
natural thing, it is also a great trial for a person. At times, there is a clash between this
love and the love of God. If a person’s faith is not strong enough, there is a possibility
that he will be so overcome by the love and interest of his wife and children that he
will end up ignoring his love for God, even though this attitude may ruin his faith.
Classical Arabic poets often mention women who rebuke generosity and bravery, and
also mentioned in a narrative is the fact that what compels a person the most towards
miserliness is his wife and children. It is this phenomenon which is alluded to in this
verse by saying that some wives and children are the enemies of the believers. They
are instrumental in stopping a person from fulfilling his duties towards God. Although
this attitude emanates from them as well-wishers of that person; however, the end
result of this is doom for him. Thus in this manner, they in reality prove to be his
enemies.
ۡ
The word ‫ ﻣ ۡﻦ‬in the expression ‫ ن ﻣ ۡﻦ زو ﺟﻜ ۡﻢ‬connotes part (‫ )ﻟﻠﺘﺒﻌﻴﺾ‬which means that
the wife and children of every person are not his enemies. The wife and children of
many, instead of causing hindrance in this regard, are helpful in this cause. However, if
someone’s family is not of this type, then he must protect himself from them so that
they do not become a means of doomٰ for him.
ۡ
The last part of the verse ‫ﻐ¦ ۡو ﻓﺎن ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬h ‫ ۡﻌﻔ ۡﻮ و ﺗ ۡﺼﻔﺤ ۡﻮ و‬h ‫ و ۡن‬is an explanation of how
one should protect oneself from the evil of one’s family: it is essential for a person to
13. God alone is worthy of worship; there is no one worthy of worship except Him, and in
God should the believers put their trust.
14. Believers! Some among your wives and children are your enemies; so, beware of them.
And if you forgive them, overlook their blemishes and pardon them, then God is forgiving and
merciful.
be watchful that his family does not stop him from the cause of God. At the same
time, this should not lead him – as far as is possible for him – to sever his relations
with them. He should try as much as he can to forgive and forego their mistakes and
realize that God is merciful and forgiving. He will forgive his blemishes and those of
his family.
What thus becomes evident from this verse is that the correct attitude for someone
who is faced with such a trial is that he should try to protect himself from being
misled and to try to reform this weakness of his family through his own words and
deeds. He must not sever his relationship with them, unless they commit some act of
disbelief, and should keep forgiving them. In other words, he should live with them,
while being on guard for his own self and at the same time, is able to reform them.
ۤ ۡ ٰ ٌ ۤ
15
﴾١٥﴿ ‫ و ﷲ*) ﻋﻨﺪ "ه ۡﺟ ٌﺮ ﻋﻈ ۡﻴ ٌﻢ‬j ‫ﻧﻤﺎ ۡﻣﻮ ﻟﻜ ۡﻢ و ۡوﻵﻹدﻛ ۡﻢ ﻓ ۡﺘﻨﺔ‬
ٌ ۡ
This verse explains the subject discussed in the preceding one. The word ‫ ﻓﺘﻨﺔ‬refers
to “trial” and “test.” The Almighty tries a person through his wealth and children. He
judges whether he forgets Him by being infatuated by these or makes them a means to
earn His love and pleasure. If he adopts the first path, it means that he failed in this test:
he gave preference to the love of his wealth and children over the love of God, whereas
what was ٰ required of him was the reverse. At another place, the Qur’ānic words are:
(١٦٥:٢) .)*‫( و ﻟﺬ ۡﻳﻦ ٰ ﻣﻨﻮۡۤ ﺷﺪ ﺣ ًﺒﺎ ﷲ‬and the believers love God the most, (2:165)). And if they
adopt the second path, then this will lead them to success. If by adopting this path, they
even incur a loss in this world, they should rest assured that in the Hereafter the
Almighty will compensate every loss with great reward.
16
﴾١٦﴿ ‫ﻚ ﻫﻢ ﻟﻤﻔﻠﺤ ۡﻮن‬TÊ‫ﻔﺴ ٖﻪ ﻓﺎوﻟ‬o ‫ و ﻣ ۡﻦ ﻳ ۡﻮق ﺷﺢ‬j ‫ﻔﺴﻜ ۡﻢ‬o‫ ﻵﻹ‬Oً P‫ﻔﻘ ۡﻮ ﺧ‬o ‫ﻘﻮ ﷲ*) ﻣﺎ ۡﺳﺘﻄ ۡﻌﺘ ۡﻢ و ۡﺳﻤﻌ ۡﻮ و ﻃ ۡﻴﻌ ۡﻮ و‬h‫ﻓﺎ‬
This verse sounds a final advice on the subject under discussion. They should
continue to fear God to protect them from Satan leading them astray. If they fear God
as much as is possible for them, God will not let Satan get a hold on them. Otherwise,
while being caught in some trial of wealth and children, they will go so far away from
the path of God thatۡ returningۡ to it will become out of question.
ۡ
The words ‫ﻔﺴﻜ ۡﻢ‬o‫ ﻵﻹ‬Oً P‫ﻔﻘ ۡﻮ ﺧ‬o ‫ و ۡﺳﻤﻌ ۡﻮ و ﻃ ۡﻴﻌ ۡﻮ و‬express what is said above in a positive
manner: they should listen to and obey God and His Prophet (sws), and respond to
their call of spending for the cause of God. The real benefit of this spending will not
go to God and His Prophet (sws); it will be reaped by themselves if they spend with
15. Your wealth and your children are a trial for you and with God lies great reward.
16. So, keep fearing God as much as you can and listen and show obedience and spend for
your own good. Those who were protected from the malady of their soul’s greed will surely
attain salvation.
sincerity andٌ generosity.

ۡ ۡ ۡ
The word ‫ ﺷﺢ‬in the last part of the verse: ‫ﻚ ﻫﻢ ﻟﻤﻔﻠﺤﻮۡن‬TÊ‫ﻔﺴ ٖﻪ ﻓﺎوﻟ‬o ‫ و ﻣ ۡﻦ ﻳ ۡﻮق ﺷﺢ‬means “greed
and avarice.” If this greed found innately in a person dominates him, then it will lead
him to doom. Worthy of praise are those servants of God who are protected from this
domination; they indeed ٌ will be the ones who will succeed in the Hereafter.
ْ
The way the word ‫ ﺷﺢ‬is associated to ‫ﻔﺲ‬o (soul) in this verse shows that it also is
present among various other instincts found in the human soul. However, this is
among those instincts against which if a person does not remain on guard will lead
him to doom the way sexual drive or anger can. For this reason, it is imperative that it
not be left so unchecked that it overpowers the instincts of sacrifice and altruism. The
only way to check it is that when a person starts to feel its domination, he should
weaken it by spending for the cause of God until it becomes so weak that it is not able
to impede virtuous deeds. It is evident from these words of the Qur’ān that those who
try to suppress this instinct succeed by the blessing of God, and only those who
succeed in this effort are worthy of success in the Hereafter. For this reason, spending
for the cause of God is the greatest thing which can earn His pleasure, specially ۡ the
ۡ
spendingٌ which a person does by disregarding his own personal needs: ‫ﻔﺴﻬ ۡﻢ‬o 8¼x‫و ﻳﺆﺛﺮ ۡون ﻋ‬
(٩:٥٩) .‫ﺎن ﺑﻬ ۡﻢ ﺧﺼﺎﺻﺔ‬v ‫( و ﻟ ۡﻮ‬and they give preference to them over their own selves though
they are in want, (59:9)).
ٰ ۡ ۡ ٰ ً ً ٰ ۡ
17
﴾١٧ۙ ﴿ ‫ و ﷲ*) ﺷﻜ ۡﻮ ٌر ﺣﻠ ۡﻴ ٌﻢ‬j ‫ﺿﺎ ﺣﺴﻨﺎ •ﻀﻌﻔﻪ ﻟﻜ ۡﻢ و •ﻐ¦ ۡ ﻟﻜ ۡﻢ‬Dۡ ‹ )*‫ ﺿﻮ ﷲ‬Üh ‫ۡن‬
This is a mention of the specific after the general. The spending for the cause of
God mentioned earlier relates to all types of spending whether it relates to charity or
zakāh, or jihād. In this verse, believers are specifically and emphatically urged to
spend for jihād. In this context, the word “loan” is always mentioned in the Qur’ān for
jihād, and the eloquence and appeal in this use does not require any explanation. In
Sūrah al-Muzzammil, the words are:
ً ً ٰ ۡ ٰ
(٢٠:٧٣) .‫ﺿﺎ ﺣﺴﻨﺎ‬Dۡ ‹ )*‫ﺿﻮ ﷲ‬D‹ ‫و ﻗ ۡﻴﻤﻮ ﻟﺼ ٰﻠﻮة و ٰ ﺗﻮ ﻟﺰ•ﻮة و‬
And be diligent in your prayer and pay zakāh and give God a goodly loan. (73:20)
ً ً ٰ ۡ ٰ
Here the words ‫ﺿﺎ ﺣﺴﻨﺎ‬Dۡ ‹ )*‫ﺿﻮ ﷲ‬D‹ ‫( و‬give God a goodly loan) after ‫( و ٰ ﺗﻮ ﻟﺰ•ﻮة‬pay zakāh)
refer to the spending for the cause of God that is required of a believer in specific
circumstances.
ٌ
The word ‫ ﻣﻀﺎﻋﻔﺔ‬does not merely mean “to be doubled:” it also means “to increase”
whether this increase is of the nature of being doubled or of being multiplied many
ٌ ً ْ
times (‫)أﺿﻌﺎﻓﺎ ﻣﻀﺎﻋﻔﺔ‬. I have already explained this word at an earlier instance in this
17. If you lend a generous loan to God, He will pay you back manifold and will forgive you.
And God is the Most Appreciative, the Most Forbearing.
exegesis. Here, in this verse, it is used in this latter meaning.

The implication of the verse is that if God is asking them for a loan, then this does
not mean that He is in need of them. The treasures He owns are countless and brimful,
and it is not because of any deficiency in them that He is asking for it. The purpose is
to provide these people with an opportunity to earn great profit – as much as ten, in
fact seventy times – by spending in His way. The only condition for this loan is that it
should be “a goodly loan.” I have already explained this term at an earlier instance. It
means that this loan should be given from good and pure wealth with generosity and
with willingness of the heart and given in spite of the fact that the giver is needy. The
loan which has these characteristics will be returned by the Almighty to the lenders
while being multiplied greatly and He will also bless ٰ them with His forgiveness.
ٌ ۡ ٌ ۡ ٌ ۡ
The word ‫ ﺷﻜﻮر‬in the expression ‫ و ﷲ*) ﺷﻜﻮر ﺣﻠﻴﻢ‬means one who accepts with
appreciation. Thus, what is meant is that the Almighty greatly values the good deeds
of His servants and greatly welcomes them, even though He is self-sufficient and
praiseworthy. What is presented by His servants to Him is presented from the very
wealth He bestowed upon them. He never regards this to be a meagre contribution,
and accepts it by valuing it, and even increases it. Simultaneously, God is also ‫ﺣﻠ ۡﻴ ٌﻢ‬
(Most Forbearing). As a result, He deals very generously with His servants. If they try
to shield themselves from sins, He ignores their faults and blemishes.
ۡ ۡ ۡ
18
﴾١٨﴿ ‫ٰﻋﻠﻢ ﻟﻐ ۡﻴﺐ و ﻟﺸﻬﺎدة ﻟﻌﺰﻳۡﺰ ﻟﺤﻜ ۡﻴﻢ‬
The implication of the verse is that whatever sacrifice people will make to please
Him will never be concealed from His eyes. People should also be rest assured that if
they support Him, then He is no weak a being. He is Mighty, and every work of His is
replete with wisdom. Those who trust Him always succeed, and those who follow His
directives never lose their way.
With the grace of God, I come to the end of this sūrah’s exegesis. ‫ﻓﻠﻪ ﻟﺤﻤﺪ و ﺑﻴﺪه ﻟﺘﻮﻓﻴﻖ‬
(gratitude is only for Him, and He only blesses us with the urge to do good).
Raḥmānābād
13th April, 1978 AD
4th Jumādī al-Awwal, 1398 AH
____________
18. He has knowledge of the unknown and the manifest. He is the Mighty, the Wise One.
Sūrah al-Ṭalāq (65)
Sūrah al-Ṭalāq
Central Theme and relationship with the Preceding and Succeeding Sūrahs
In verses 14-16 of Sūrah al-Taghābun, the previous sūrah, a warning was sounded
that a person’s wife and children are a source of great trial for him. If he does not
remain vigilant, then, because of his intense love for them, he starts to evade spending
his life and wealth for the cause of God. So extreme can this situation become that he
adopts a hypocritical behaviour, and in this manner his friendship with them becomes
enmity with his own self. At the same time, another warning sounded was that this
vigilance does not mean that one should completely sever one’s relationship with
them; he should, on the contrary, be as much forgiving and foregoing in their matter
as is possible for him, so that they are not only reformed, but he himself is also able to
protect himself from any harm from them.
After Sūrah al-Taghābun, this sensitive issue is explained further in the next two
sūrahs, and in both love and hate relationships, the limits of the correct attitude are
delineated so that the way to excesses in blocked. In Sūrah al-Ṭalāq, it is explained
that if for some reason, a person starts to hate his wife, then how he should observe
limits set by God in her matter, and in Sūrah al-Tahrīm, it is elucidated that how a
person should observe the limits set by God in situations of love. It is on the husband-
wife relation that a society stands. Everyone encounters it; however, in the first place
not everyone is aware of its sensitive limits, and he who is aware of them is not able to
properly observe them in the commotion of love and hate. If, for some reason, dispute
and difference of opinion arises, it manifests into such hatred and enmity that all the
bounds and limits of the sharī‘ah are violated. Similarly, if this relationship is based
on love, as it should be, then the respect for the bounds and limits set by God are
sacrificed for this love. Both these situations are tantamount to exceeding the limits
set by God and deviation from the sharī‘ah revealed by Him. The result of this
attitude is nothing but humiliation in the Hereafter. For this reason, the Qur’ān has
pointed out in two separate sūrahs that in both these types of situations, a person
should not blindly follow his emotions regarding his family; he should, on the
contrary, observe the limits defined by God in this regard.
It is evident from this explanation that this sūrah and the next are merely an
explanation of what is concisely stated in Sūrah al-Taghābun. In both these sūrahs, the
Prophet (sws) is addressed, and this address begins without any preamble which
shows that both are in fact a supplement of the previous sūrah. This direct address is
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Ṭalāq 358
not related to his person; it relates to his status as the leader and trustee of the
Muslims. Examples of such address abound in the Qur’ān. Because of this direct
address, the significance of the directives mentioned in these sūrahs has become two-
fold. The evils which are addressed in them were very common in the age of
ignorance that prevailed in Arabia before the advent of the Prophet (sws), and it would
be an overstatement to say that such evils exist in every period of civilization. It was a
requisite of this situation that in order to redress it, directives are handed out by
directly addressing the Prophet (sws). This would make people aware of the fact that
when the Prophet (sws) too is told to obey them, then it it becomes essential for them.

Verses (1-7): An explanation of the fact that in cases of divorce it is not lawful to
expel one’s wife from the house immediately by uttering the divorce sentence; it is
necessary – whether a person is rich or poor – to follow the proper way prescribed by
the Almighty. People, who, in spite of their financial difficulties, set out to observe the
limits set by God with a view to please Him, shall receive His special help and
assistance. Those who violate the limits set by Him because of their lust for wealth,
shall not cause any harm to the Almighty; they shall only be unjust to their own souls.
Verses (8-12): Muslims have been warned that it is a historically proven reality that all
those nations who had disobeyed God and His Prophets have always been severely
punished by Him. He has done a great favour on the Muslims by sending towards
them a Prophet who has led them to the light of guidance from the darkness of
ignorance. If they honour this favour of the Almighty, He shall bless them with the
eternal favours of Paradise – otherwise they should remember that to Him belongs the
kingdom of the heavens and the earth and He certainly has the power to do what He
intends.

ٰ
ۡ ٰ ۡ ۡ
‫ﻦ ﺑﻴ ۡﻮﺗﻬﻦ و‬È ‫ﺟ ۡﻮﻫﻦ ﻣ‬Dá‫ ﻵﻹ ﺗ‬l ‫ﻘﻮ ﷲ*) رﺑﻜ ۡﻢ‬h ‫ و‬l ‫¼ﻳﺎﻳﻬﺎ ﻟﻨ ` ذ ﻃﻠﻘﺘﻢ ﻟﻨﺴﺂء ﻓﻄﻠﻘ ۡﻮﻫﻦ ﻟﻌﺪﺗﻬﻦ و ۡﺣﺼﻮ ﻟﻌﺪة‬
ۡ ٰ ٰ ۡ ۡ ۡ ۤ ۡ
‫ ﻵﻹ ﺗ ۡﺪر ۡي ﻟﻌﻞ‬j ‫ﻔﺴ "ﻪ‬o ‫ و ﻣ ۡﻦ ﻳﺘﻌﺪ ﺣﺪ ۡود ﷲ*) ﻓﻘ ۡﺪ ﻇﻠﻢ‬j )*‫ و ﺗﻠﻚ ﺣﺪ ۡود ﷲ‬j ‫ﻔﺎﺣﺸ ٍﺔ ﻣﺒﻴﻨ ٍﺔ‬€ VP‫ ۡﺟﻦ ﻵﻹ ۡن ﻳﺎﺗ‬Dá‫ﻵﻹ ﻳ‬
ۡ ۡ ٰ ٰ
‫﴾ ﻓﺎذ ﺑﻠﻐﻦ ﺟﻠﻬﻦ ﻓﺎ ۡﻣﺴﻜ ۡﻮﻫﻦ ﺑﻤ ۡﻌﺮ ۡو ٍف ۡو ﻓﺎرﻗ ۡﻮﻫﻦ ﺑﻤ ۡﻌﺮ ۡو ٍف و ﺷﻬﺪ ۡو ذو ۡي ﻋ ۡﺪ ٍل‬١﴿ ‫ ۡﻌﺪ ذﻟﻚ ۡﻣ ًﺮ‬€ ‫ﷲ*) ﻳ ۡﺤﺪث‬
ۡ ٰ ٰ ۡ ٰ ٰ ٰ ۡ
﴾٢ۙ ﴿ ‫ ًﺟﺎ‬Dá‫ و ﻣ ۡﻦ ﻳﺘﻖ ﷲ*) ﻳ ۡﺠﻌ ۡﻞ ﻟ "ﻪ ﻣ‬ÄD¥‫ﺎن ﻳ ۡﺆﻣﻦ ﺑﺎﷲ*) و ﻟﻴ ۡﻮم ﻵ ۡﻹ‬v ‫ ذﻟﻜ ۡﻢ ﻳﻮۡﻋﻆ ﺑ ٖﻪ ﻣ ۡﻦ‬j )*‫ﻣﻨﻜ ۡﻢ و ﻗ ۡﻴﻤﻮ ﻟﺸﻬﺎدة ﷲ‬
ٰ ٰ ٰ ۡ
‫ ﻗ ۡﺪ ﺟﻌﻞ ﷲ*) ﻟ–ﻞ ~ ۡ` ٍء ﻗ ۡﺪ ًر‬j ‫ ن ﷲ*) ﺑﺎﻟﻎ ۡﻣﺮ ٖه‬j ‫ ﷲ*) ﻓﻬﻮ ﺣ ۡﺴﺒ "ﻪ‬8x‫ ۡﻞ ﻋ‬v‫ و ﻣ ۡﻦ ﻳﺘﻮ‬j ‫و ﻳ ۡﺮزﻗﻪ ﻣ ۡﻦ ﺣ ۡﻴﺚ ﻵﻹ ﻳ ۡﺤﺘﺴﺐ‬
ۡ Ê ۡ ۡ Ê
‫ و وﻵﻹت ﻵۡﻹ ۡﺣﻤﺎل‬j ‫ ﻟ ۡﻢ ﻳﺤﻀﻦ‬8ۡr _ ‫ﻜ ۡﻢ ن ۡرﺗ ۡﺒﺘ ۡﻢ ﻓﻌﺪﺗﻬﻦ ﺛ ٰﻠﺜﺔ ﺷﻬ ٍﺮ ® و‬£‫ ۡﺴﻦ ﻣﻦ ﻟﻤﺤ ۡﻴﺾ ﻣ ۡﻦ ﻧﺴﺂ‬T‫ۡ ﻳ‬8r _ ‫﴾ و‬٣﴿
ٰ ۤ ۡ ٰ ٰ ٰ
)*‫ و ﻣ ۡﻦ ﻳﺘﻖ ﷲ‬j ‫﴾ ذﻟﻚ ۡﻣﺮ ﷲ*) ﻧﺰﻟ "ﻪ ﻟ ۡﻴﻜ ۡﻢ‬٤﴿ Dً Þۡ ‫ و ﻣ ۡﻦ ﻳﺘﻖ ﷲ*) ﻳ ۡﺠﻌ ۡﻞ ﻟ "ﻪ ﻣ ۡﻦ ۡﻣﺮ ٖه ﻳ‬j ‫ﺟﻠﻬﻦ ۡن •ﻀ ۡﻌﻦ ﺣ ۡﻤﻠﻬﻦ‬
ۡ ۤ ٰ ۡ
‫ و ۡن‬j ‫ﻀﺂر ۡوﻫﻦ ﻟﺘﻀﻴﻘ ۡﻮ ﻋﻠ ۡﻴﻬﻦ‬h ‫﴾ ۡﺳﻜﻨ ۡﻮﻫﻦ ﻣ ۡﻦ ﺣ ۡﻴﺚ ﺳﻜﻨﺘ ۡﻢ ﻣ ۡﻦ و ۡﺟﺪ• ۡﻢ و ﻵﻹ‬٥﴿ ‫ﻳﻜ¦ ۡ ﻋﻨﻪ ﺳﻴﺎﺗ ٖﻪ و • ۡﻌﻈ ۡﻢ ﻟ "ﻪ ۡﺟ ًﺮ‬
ۡ ٰ ٰ ۡ
‫ و‬l ‫ و ﺗﻤﺮ ۡو ﺑ ۡﻴﻨﻜ ۡﻢ ﺑﻤ ۡﻌﺮ ۡو ٍف‬l ‫ ﻓﺎ ۡن ۡرﺿ ۡﻌﻦ ﻟﻜ ۡﻢ ﻓﺎﺗ ۡﻮﻫﻦ ﺟ ۡﻮرﻫﻦ‬l ‫` •ﻀ ۡﻌﻦ ﺣ ۡﻤﻠﻬﻦ‬a‫ﻔﻘ ۡﻮ ﻋﻠ ۡﻴﻬﻦ ﺣ‬o‫ﻛﻦ وﻵﻹت ﺣ ۡﻤ ٍﻞ ﻓﺎ‬
ٰ ٰ ۤ ۡ ۡ ۡ ۡ ۡ ۤ
‫ ﻵﻹ‬j )*‫ و ﻣ ۡﻦ ﻗﺪر ﻋﻠ ۡﻴﻪ رزﻗ "ﻪ ﻓﻠﻴﻨﻔ ۡﻖ ﻣﻤﺎ ٰ ﺗˆﻪ ﷲ‬j ‫﴾ ﻟﻴﻨﻔ ۡﻖ ذ ۡو ﺳﻌ ٍﺔ ﻣ ۡﻦ ﺳﻌﺘ ٖﻪ‬Q٦﴿ ‫ي‬Dٰ ¥ ‫ﺿﻊ ﻟ "ﻪ‬Oۡ š‫ﺗ ۡﻢ ﻓﺴ‬Dۡ w‫ﻌﺎ‬h ‫ۡن‬
ٰ ٰ ٰ ۤ ۡ ٰ
‫ﻳ ٍﺔ ﻋﺘ ۡﺖ ﻋ ۡﻦ ۡﻣﺮ رﺑﻬﺎ و رﺳﻠ ٖﻪ ﻓﺤﺎﺳ ۡﺒﻨﻬﺎ‬Dۡ ‹ ‫ﺎﻳ ۡﻦ ﻣ ۡﻦ‬v ‫﴾ و‬Ð٧﴿ Dً Þۡ ‫ ﻳ‬Dٍ Þۡ ‫ ۡﻌﺪ ﻋ‬€ )*‫ ﺳﻴ ۡﺠﻌﻞ ﷲ‬j ‫ﻔ ًﺴﺎ ﻵﻹ ﻣﺎ ٰ ﺗˆﻬﺎ‬o )*‫ﻳ–ﻠﻒ ﷲ‬
ٰ ۡ ٰ
‫﴾ ﻋﺪ ﷲ*) ﻟﻬ ۡﻢ ﻋﺬ ًﺑﺎ‬٩﴿ Dً Þۡ ‫ﺎن ﻋﺎﻗﺒﺔ ۡﻣﺮﻫﺎ ﺧ‬v ‫﴾ ﻓﺬ ﻗ ۡﺖ وﺑﺎل ۡﻣﺮﻫﺎ و‬٨﴿ Dً ¸‫ﺣﺴ ًﺎﺑﺎ ﺷﺪﻳۡ ًﺪ ® و ﻋﺬ ۡﺑﻨﻬﺎ ﻋﺬ ًﺑﺎ ﻧ‬
ٰ ۡ ٰ ۡ ۡ ٰ
)*‫﴾ رﺳﻮۡﻵًﻹ ﻳ ۡﺘﻠ ۡﻮ ﻋﻠ ۡﻴﻜ ۡﻢ ٰ ٰﻳﺖ ﷲ‬١٠ۙ ﴿ Dً —‫ ﻗ ۡﺪ ﻧﺰل ﷲ*) ﻟ ۡﻴﻜ ۡﻢ ذ‬Ä‫ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ‬Ä‫ ﻵۡﻹﻟﺒﺎب‬8_‫ﻘﻮ ﷲ*) ¼ﻳﺎو‬h‫ﺷﺪﻳۡ ًﺪ ® ﻓﺎ‬
ٰ ۡ ٰ ٰ ۡ ٰ
‫ﺎﻟﺤﺎ ﻳ ۡﺪﺧﻠﻪ ﺟﻨ ٍﺖ‬ ً ‫ﺎﷲ*) و • ۡﻌﻤ ۡﻞ ﺻ‬ ‫ﻦ ﺑ‬È ‫ و ﻣ ۡﻦ ﻳ ۡﺆﻣ‬j ‫ ﻟﻨ ۡﻮر‬8_ ‫ج ﻟﺬﻳۡﻦ ٰ ﻣﻨﻮۡ و ﻋﻤﻠﻮ ﻟﺼﻠ ٰﺤﺖ ﻣﻦ ﻟﻈﻠ ٰﻤﺖ‬Dá‫ﻣﺒﻴﻨ ٍﺖ ﻟﻴ‬
ٰ ًۡ ٰ ۤ ٰ ۡ
‫﴾ ﷲ*) ﻟﺬ ۡي ﺧﻠﻖ ﺳ ۡﺒﻊ ﺳ ٰﻤ ٰﻮ ٍت و ﻣﻦ ﻵۡﻹ ۡرض‬١١﴿ ‫ ﻗ ۡﺪ ۡﺣﺴﻦ ﷲ*) ﻟ "ﻪ رزﻗﺎ‬j ‫ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ ﺑ ًﺪ‬
ۡ ٰ ٰ ۤ ۡ
﴾١٢﴿ ‫ و ن ﷲ*) ﻗ ۡﺪ ﺣﺎط ﺑ–ﻞ ~ ۡ` ٍء ﻋﻠ ًﻤﺎ‬Ä Ë ‫ﻞ ~`ۡ ٍء ﻗﺪﻳۡ ٌﺮ‬v 8ٰx‫ل ﻵۡﻹ ۡﻣﺮ ﺑ ۡﻴﻨﻬﻦ ﻟﺘ ۡﻌﻠﻤ ۡﻮ ن ﷲ*) ﻋ‬²â‫ ﻳﺘ‬j ‫ﻣﺜﻠﻬﻦ‬
O Prophet! When you divorce women, divorce them in accordance with their
waiting period and count their waiting period and have fear of God, your Lord. And
do not turn them out from their homes, nor should they themselves go away, unless
they are guilty of open lewdness. And these are the bounds set by God and they who
transgress God’s bounds wrong their own souls. You never know that after this God
may create some other situation. (1)
So, when their waiting term ends, either keep them in wedlock according to the
custom or part with them according to the custom. And call to witness two trustworthy
men among you and adhere to this testimony for God. This is a counsel for those who
profess faith in God and the Last Day. And they who fear God, God will find a way
out for them and will provide for them from where they cannot even think. And God
is all-sufficient for he who puts his trust in Him. God surely accomplishes what He
intends. God has set a measure for all things. (2-3)
If you are in doubt concerning those of your women who have ceased menstruating,
their waiting period is three months, and also of those who have not yet menstruated.
And the waiting period of pregnant women is till childbirth. And he who fears God,
God will bring ease for him in his affairs. This is the directive of God which He has
revealed to you. So he who fears God, God shall forgive his sins and increase his
reward. (4-5)
And lodge them in your own homes, according to your means. And do not harass
them so as to make life intolerable for them. And if they are pregnant, spend on them
until they deliver the child; then if they suckle your child, give them their
remuneration and decide this matter according to the custom after mutual
consultation. And if you find yourselves in difficulty, another woman can suckle the
child. Let the man of means spend according to his means and he, whose resources are
restricted, spend according to what God has given him. God does not burden a person
with more than He has given him. God will also bring relief after hardship. (6-7)
And many a city rebelled against the directives of its Lord and His Prophets! Then
stern was Our reckoning with them, and grievous was Our penalty they faced. So, they
tasted the fruit of their misdeeds: and they met with a disastrous fate. God has also
prepared a dreadful torment for them. So, have fear of God, O men of intellect and O
those who have professed faith. God has sent down to you a reminder; a messenger
who reads out to you the clear revelations of God so that he may lead those who
embraced faith and did righteous deeds from darkness to light. And those who
embrace faith, and do righteous deeds, He shall admit them into gardens watered by
running streams. They will abide there forever. A rich provision did God make for
him. (8-11)
It is God Who has created seven heavens, and as many earths. His directives
descend in them. You may learn from this that God has power over all things, and that
God’s knowledge encompasses all things. (12)
Explanation
ۡ ٰ ۡ ۡ
‫ﻦ ﺑﻴ ۡﻮﺗﻬﻦ و ﻵﻹ‬È ‫ﺟﻮۡﻫﻦ ﻣ‬Dá‫ ﻵﻹ ﺗ‬l ‫ﻘﻮ ﷲ*) رﺑﻜ ۡﻢ‬h ‫ و‬l ‫¼ﻳﺎﻳﻬﺎ ﻟﻨ ` ذ ﻃﻠﻘﺘﻢ ﻟﻨﺴﺂء ﻓﻄﻠﻘ ۡﻮﻫﻦ ﻟﻌﺪﺗﻬﻦ و ۡﺣﺼﻮ ﻟﻌﺪة‬
ۡ ٰ ٰ ۡ ۡ ۡ ۤ ۡ
‫ ﻵﻹ ﺗ ۡﺪر ۡي ﻟﻌﻞ‬j ‫ﻔﺴ "ﻪ‬o ‫ و ﻣ ۡﻦ ﻳﺘﻌﺪ ﺣﺪ ۡود ﷲ*) ﻓﻘ ۡﺪ ﻇﻠﻢ‬j )*‫ و ﺗﻠﻚ ﺣﺪ ۡود ﷲ‬j ‫ﻔﺎﺣﺸ ٍﺔ ﻣﺒﻴﻨ ٍﺔ‬€ VP‫ ۡﺟﻦ ﻵﻹ ۡن ﻳﺎﺗ‬Dá‫ﻳ‬
ٰ ٰ
1
﴾١﴿ ‫ ۡﻌﺪ ذﻟﻚ ۡﻣ ًﺮ‬€ ‫ﷲ*) ﻳ ۡﺤﺪث‬
I have already indicated earlier that the Prophet (sws) is not addressed here in his
individual capacity but as a representative of the Muslims. The reason for this is that
ۡ
immediately after addressing him, the word ‫ ﻃﻠﻘﺘﻢ‬is used in which the addressed
pronoun is in the plural. It is evident from this use that the directives mentioned here
are related to all Muslims. Stating them by addressing the Prophet (sws) has increased
their importance much more. The purpose is to engender a feeling of their
exaltedness: when the Prophet (sws) is required to obey these directives, Muslims
must do so even more.
In the days of jāhiliyyah, divorce was generally given by a person in the following
manner: when he would be angry with his wife for some reason, he would not merely
pronounce three divorce sentences in a single breath, he would declare the divorce
1. O Prophet! When you divorce women, divorce them in accordance with their waiting
period and count their waiting period and have fear of God, your Lord. And do not turn them
out from their homes, nor should they themselves go away, unless they are guilty of open
lewdness. And these are the bounds set by God and they who transgress God’s bounds wrong
their own souls. You never know that after this God may create some other situation.
sentence a thousand times. Simultaneously, he would turn out the wife from her
house. He would think that why should he feed her with even one meal when he has
divorced her. I have already indicated in Sūrah al-Baqarah the harm and damage such
a procedure has for the husband and wife, the children, the whole family and even the
child that the wife may be carrying in her womb. Here, while keeping this harm and
damage in consideration, it is asserted that in a rage of frenzy one must not forget the
bounds set by God. All those who do this, do not harm God; they only wrong their
own souls.
ۡ ۡ
The sentence ‫ ذ ﻃﻠﻘﺘﻢ ﻟﻨﺴﺂء ﻓﻄﻠﻘ ۡﻮﻫﻦ ﻟﻌﺪﺗﻬﻦ و ۡﺣﺼﻮ ﻟﻌﺪة‬refers to the fact that when the stage of
divorce comes, then it must be given as per the ‘iddat (waiting period) ۢ which must be
ۡ ٌ ۡ ٰ
carefully counted.ۢ ٌ This aspect has already been explained thus in ‫ﻟﻄﻶﻹق ﻣﺮﺗﻦ ﻓﺎﻣﺴﺎك ﺑﻤﻌﺮ ۡو ٍف ۡو‬
(٢٢٩:٢) . ‫ﺎن‬ ۡ ۡ ۡ
ٍ ‫ﻳﺢ ﺑﺎﺣﺴ‬DÞ‫( ﺗ‬the divorce may be pronounced twice and then a woman must be
retained in honour or allowed to go with kindness, (2:229)). It is evident from this that it
is not allowed that a person divorce his wife by pronouncing the divorce three or more
times in a single breath. He should divorce her within two months when she is in a state
of ceremonial purity which will come twice during this period. Then if he wants to keep
her by treating her kindly, he can revoke the divorce in the third period of ceremonial
purity. However, if he has decided to separate from her permanently, he should let her go
by keeping in consideration the custom of the society. Counting this waiting period is
essential for both the husband and wife. For the latter, it is essential because as indicated
in verse 228 of Sūrah al-Baqarah quoted above during this period she cannot marry any
other person. For the former, it is essential because during this period he can take her
back as his wife if he wants to. Once this period expires, he will no longer have this right.
Counting this period is also essential because if during it, it is known that the wife is
pregnant, then the period will extend to childbirth, and during this period, the husband
will be responsible ٰ to provide maintenance and residence to the wife.
The words ‫ﻘﻮ ﷲ*) رﺑﻜ ۡﻢ‬h ‫ و‬urge husbands to fear God who is their Lord: they should
abide by the limits set by God, in spite of the anger they may have for the divorced
wives; if they exceed these limits, they should bear in mind that they will be violating
the limits of the God whose obedience is mandatory upon them, and from whose
wrath and grasp none can save them.
ۡ ۡ ۤ ۡ ۡ
The words ‫ﻔﺎﺣﺸ ٍﺔ ﻣﺒﻴﻨ ٍﺔ‬€ VP‫ ۡﺟﻦ ﻵﻹ ۡن ﻳﺎﺗ‬Dá‫ﻦ ﺑﻴ ۡﻮﺗﻬﻦ و ﻵﻹ ﻳ‬È ‫ﺟ ۡﻮﻫﻦ ﻣ‬Dá‫ ﻵﻹ ﺗ‬say that during the waiting
period neither do the husbands have the right to turn out their wives from their houses,
nor is it allowed for the wives to depart from there. Both should live together in the
same house so that they are afforded with a chance of reconciliation, and if there is a
possibility of any patch-up, then living together could be of benefit for them. God
does not like a husband-wife relationship to be severed. Divorce is a remedy of what
cannot be helped. The Almighty has allowed it in such compelling situations, and in
the eyes of God, it is the most detestable of things which have been allowed. Thus, to
protect His servants from it, He has imposed the condition of the waiting period on
every divorce, and has also made it mandatory upon the husband and wife to live in
the same house even in this state so that both are able to reflect on it cool-headedly
before taking the final step if there is any chance of saving the marriage.
The word ‫( ﺑﻴ ۡﻮﺗﻬﻦ‬their houses), used with reference to the wife points to the fact that
a husband should not think that the house belongs to him; on the contrary, in this
waiting period it also belongs to his wife. For this reason, neither is a husband allowed
to turn her out nor is the wife allowed to leave her house in anger. Here, leaving the
house obviously does not refer to going out for one’s everyday needs; leaving here
means leaving the house for good.
The only exception to the above stated principle is, when a husband has divorced his
wife because of some act of “open lewdness” (‫ )ﻓﺎﺣﺸ ٍﺔ ﻣﺒﻴﻨ ٍﺔ‬committed by her. This of
course refers to fornication and acts related to it; this expression is not conventionally
used for a lesser crime. If a husband has witnessed such an act from his wife, and this
has angered him so much that he took the step of divorcing her, then neither is it right
to demand from him to keep such a lady in his house nor is there any hope that the
divine directive of living together will be of any benefit. One should not expect an
honourable husband to reconcile with a wife whose unfaithfulness has come to his
notice. It is for this reason that the husband and wife who reach the stage of li‘ān are
advised by our jurists to separate from one another. This is because one cannot change
the feelings of a husband, who has sworn that his wife has committed adultery, even
though his wife might have legally countered his blame by swearing of her innocence
in response. Similarly, if a husband has divorced his wife for such a reason, it would be
futile to expect any changeٰ of heart from him. ٰ
ۡ ۡ
The words j ‫ﻔﺴ "ﻪ‬o ‫ و ﻣ ۡﻦ ﻳﺘﻌﺪ ﺣﺪ ۡود ﷲ*) ﻓﻘ ۡﺪ ﻇﻠﻢ‬j )*‫( و ﺗﻠﻚ ﺣﺪ ۡود ﷲ‬and these are the bounds set by
God and they who transgresses God’s bounds are unjust to their own souls) sound an
admonition – a stern admonition. It is not for His own benefit that the Almighty has
imposed certain bounds on His servants; it is for their own good that He has done so.
Those who transgress them should remember that they will only be ruining their
personal, familial and collective ٰ expediencies.
ٰ ۡ
The words ‫ﻌﺪ ذﻟﻚ ﻣﺮ‬€ ‫ ﻵﻹ ﺗ ۡﺪر ۡي ﻟﻌﻞ ﷲ*) ﻳﺤﺪث‬refer to the expediency for which men have
ً ۡ ۡ
been asked not to turn out their divorced wives before the waiting period expires and
women have been asked not to permanently leave their homes during this period. One
never knows that in this period the Almighty may reunite the two after such a severe
disagreement. There is a possibility that in this period the husband and wife realize
that they should re-assess their attitude and their distanced hearts get united, and a
family is saved from being disbanded. If this happens, then it will greatly please God.
He wants to see united hearts and families, and does not like that such differences
arise between husband and wife that both end up being separated, and that the children
get separated from the mother and the mother from them.
ٰ ۡ ۡ ۡ
j )*‫ﻓﺎذ ﺑﻠﻐﻦ ﺟﻠﻬﻦ ﻓﺎ ۡﻣﺴﻜ ۡﻮﻫﻦ ﺑﻤ ۡﻌﺮ ۡو ٍف ۡو ﻓﺎرﻗ ۡﻮﻫﻦ ﺑﻤ ۡﻌﺮ ۡو ٍف و ﺷﻬﺪ ۡو ذو ۡي ﻋ ۡﺪ ٍل ﻣﻨﻜ ۡﻢ و ﻗ ۡﻴﻤﻮ ﻟﺸﻬﺎدة ﷲ‬
ۡ ۡ ٰ ٰ ۡ ٰ ٰ
‫﴾ و ﻳ ۡﺮزﻗﻪ ﻣ ۡﻦ ﺣ ۡﻴﺚ ﻵﻹ‬٢ۙ ﴿ ‫ ًﺟﺎ‬Dá‫ و ﻣ ۡﻦ ﻳﺘﻖ ﷲ*) ﻳ ۡﺠﻌ ۡﻞ ﻟ "ﻪ ﻣ‬ÄD¥‫ﺎن ﻳ ۡﺆﻣﻦ ﺑﺎﷲ*) و ﻟﻴ ۡﻮم ﻵۡﻹ‬v ‫ذﻟﻜ ۡﻢ ﻳ ۡﻮﻋﻆ ﺑ ٖﻪ ﻣ ۡﻦ‬
ٰ ٰ ٰ
2
﴾٣﴿ ‫ ﻗ ۡﺪ ﺟﻌﻞ ﷲ*) ﻟ–ﻞ ~`ۡ ٍء ﻗ ۡﺪ ًر‬j ‫ ن ﷲ*) ﺑﺎﻟﻎ ۡﻣﺮ ٖه‬j ‫ ﷲ*) ﻓﻬﻮ ﺣ ۡﺴﺒ "ﻪ‬8x‫ ۡﻞ ﻋ‬v‫ و ﻣ ۡﻦ ﻳﺘﻮ‬j ‫ﻳ ۡﺤﺘﺴﺐ‬
These verses ask the husband to take a final decision once women enter their third
period of purity. It was stated in (٢٣١:٢) . ‫ ًر ﻟﺘ ۡﻌﺘﺪ ۡو‬æ ‫( و ﻵﻹ ﺗ ۡﻤﺴﻜ ۡﻮﻫﻦ‬but do not retain them
with the intention of harm so that you commit excesses against them, 2:231)) that if
husbands decide to retain their wives, then this should not be to harass them.
Obviously, if a husband wants, he can do it, because he has the right to take back his
wife in this waiting period. However, if he exercises this right to harm and harass
them, then he will be using this God-given right for a very unjust and unfair purpose
which will entail
ٰ severe punishment from God.
ۡ ۡ ‫ و ۡﺷﻬﺪ ۡو ذو‬direct the husband to call in two reliable
The words )*‫ي ﻋ ۡﺪ ٍل ﻣﻨﻜ ۡﻢ و ﻗ ۡﻴﻤﻮ ﻟﺸﻬﺎدة ﷲ‬
witnesses whether he wants to retain his wife or to permanently separate from her so
that no possibility remains for a dispute to arise over what actually happened. If this
procedure is not adopted, then there is a serious chance that disputes regarding
inheritance etc arise in case of the death of either of the two. Our jurists regard this
calling to witness to be of the category of istiḥsān, and in good societies this is
enough. However, because of the disorder that exists in current societies, just as
people have been asked to register their marriage, if they are also asked to register
their divorce, then
ٰ this will safeguard them from a lot of bother.
The words )*‫ و ﻗ ۡﻴﻤﻮ ﻟﺸﻬﺎدة ﷲ‬direct Muslims in general and witnesses in particular, to
discharge their duty of bearing witness for God. This means that firstly, they should
not shirk this responsibility, and secondly, when the time arises for bearing witness,
then they should do so fearlessly and without any lenience, purely for the sake of God.
They should remember that in this world the Almighty has blessed Muslims with the
status of ‫ ﻵﻻرض‬89 )*‫( ﺷﻬﺪ ء ﷲ‬witnesses of God to the truth). For this reason, a Muslim is
not the witness of some person or of either party; he is the witness of God, and on this
bearing of witness rests his ٰ repute in the ummah.
ٰۡ ۡ ۡ ٰ
The words D¥‫ﺎن ﻳﺆﻣﻦ ﺑﺎﷲ*) و ﻟﻴ ۡﻮم ﻵﻹ‬v ‫ ذﻟﻜ ۡﻢ ﻳ ۡﻮﻋﻆ ﺑ ٖﻪ ﻣ ۡﻦ‬refer to the fact that the three things
which Muslims have been asked for above are the essential consequences of belief in
God and belief in the Hereafter. Those who claim to be such believers are directed to
adhere to these three things, otherwise, they should remember that this claim will have
2. So, when their waiting term ends, either keep them in wedlock according to the custom or
part with them according to the custom. And call to witness two trustworthy men among you
and adhere to this testimony for God. This is a counsel for those who profess faith in God and
the Last Day. And they who fear God, God will find a way out for them and will provide for
them from where they cannot even think. And God is all-sufficient for he who puts his trust in
Him. God surely accomplishes what He intends. God has set a measure for all things.
no basis.
ۡ
The sentence ‫ ًﺟﺎ‬Dá‫ﻞ ﻟ "ﻪ ﻣ‬ۡ ‫ و ﻣ ۡﻦ ﻳﺘﻖ ٰﷲ*) ﻳ ۡﺠﻌ‬assures people who abide by the limits set by
God: they should trust God that if they face any difficulty, He will show them a way
out. He actually tests His servants by putting them through hardships. Those who
deviate from the right path because of a lack of courage and endurance will not find
any support from God; on the other hand, those who resolve to abide by the limits set
by God in spite of facing hardships, will find God easing out their way, as is specified
thus by the Qur’ān: (٦٩:٢٩) . ‫( و ﻟﺬ ۡﻳﻦ ﺟﺎﻫﺪ ۡو ﻓ ۡﻴﻨﺎ ﻟﻨ ۡﻬﺪﻳﻨﻬ ۡﻢ ﺳﺒﻠﻨﺎ‬those who struggle for Our
cause in spite of opposition,
ٰ We will surely guide to Our own paths, (29:69)).
The words ‫ ﷲ*) ﻓﻬﻮ ﺣ ۡﺴﺒ "ﻪ‬8x‫ﻞ ﻋ‬ ۡ v‫ و ﻣ ۡﻦ ﻳﺘﻮ‬are a further explanation of what is said above: God
will provide for them, from where they cannot even imagine. I have already indicated
earlier that a great motive of husbands – especially belonging to the poor class – for
separating their wives by declaring the divorces three times in one breath is financial:
they think that once they have divorced their wives, why should they bear the
responsibility of providing food and residence for them? Here, the Almighty has assured
them that if they bear this burden to abide by the limits of God, He will provide for them
from where they cannot even think of. They must not think that God can only help them
through the ways and means they are aware of; on the contrary, there are innumerable
means available to Him and man only gets to know them when they manifest
themselves. At that time, man is confounded at the help he receives, because it appears
from where it is inconceivable. ٰ
The next portion viz: ‫ ﷲ*) ﻓﻬﻮ ﺣ ۡﺴﺒ "ﻪ‬8x‫ﻞ ﻋ‬ ۡ v‫ و ﻣ ۡﻦ ﻳﺘﻮ‬tells us what makes a person worthy of
this help of God: he only needs to fully trust God. If a person does so, then he should
know that God is sufficient for this help. He does not need means and resources,
which are in fact subservient to him. A person should not fear that the adverse
circumstances he is facing cannot be changed by God. The fact is that when God
intends to help him, nothing can stop Him whatsoever.
The only thing that man must know is that just as God has fixed a time for
everything, He has also appointed a time for His help. If there is a delay in it, then,
this is only because He wants to try people, whether they show patience or not. A
person should rest assured that God will fulfill all His promises. If there is delay in
this, then it is only as much as is necessary to try his patience and this trial is for a
person’s own well-being.
Here, a question arises: if a person does not follow the procedure of divorce
mentioned in these verses and divorces his wife through three or more declarations of
divorce, then how should this situation be dealt with?
There exists a difference of opinion in the answer to this question between the
Hanafite and other jurists. These jurists are of the opinion that all such multiple
divorce declarations shall be counted as one; however, according to the Hanafites,
such multiple declarations will effectively divorce the wife and the husband who has
violated the sharī‘ah in this manner by declaring multiple declarations will be a sinner
in the eyes of God.
In my opinion, both these opinions have slight flaws and need to be reformed with due
deference for the sharī‘ah of God. If a person, in spite of such clear directives of the
Qur’ān, declares multiple divorces in one go, and he is not even punished for this
audacity, then this would mean that no notice has been taken of his making fun of
religion. It is essential to check this violation, otherwise the word divorce will become
absolutely meaningless even though both the words “marriage” and “divorce” have
great significance in the sharī‘ah. If they are used for the sake of fun, the objectives for
which they are spoken materialize. Viewed thus, the opinion held by the Hanafites
appears more convincing: they regard such a divorce to be effective; however, there is
also one shortcoming in this opinion: it is not enough for a person to be regarded as a
sinner in the eyes of God in such a case; this is because if he is also not punished for this
violation, people will never give due regard and respect to the procedure prescribed by
the Qur’ān. For this reason, it is necessary that besides implementing such a divorce,
such a husband should also be given some punishment for jesting with a directive of
religion so that those who adopt this wrong procedure are also discouraged.
The basis of the Hanafite opinion rests on an ijtihād of ‘Umar (rta). As far as I know,
the basis of his ijtihād is that the divorce of a person who gives it in such a manner
should be declared operational – because if he has squandered, he has squandered his
own right to take back his wife – however, he must also be punished for violating the
limits set by God so that others do not dare follow him. This ijtihād is full of wisdom.
I follow a certain scope in discussing such juristic corollaries in this exegesis; for this
reason, I am confining myself to this hint. I have dealt in detail in some of my articles
related to jurisprudence.
ۡ Ê ۡ ۡ Ê
‫ و وﻵﻹت ﻵۡﻹ ۡﺣﻤﺎل ﺟﻠﻬﻦ ۡن‬j ‫ ﻟ ۡﻢ ﻳﺤﻀﻦ‬8ۡr _ ‫ﻜ ۡﻢ ن ۡرﺗ ۡﺒﺘ ۡﻢ ﻓﻌﺪﺗﻬﻦ ﺛ ٰﻠﺜﺔ ﺷﻬ ٍﺮ ® و‬£‫ ۡﺴﻦ ﻣﻦ ﻟﻤﺤ ۡﻴﺾ ﻣ ۡﻦ ﻧﺴﺂ‬T‫ ﻳ‬8ۡr _ ‫و‬
ٰ
3
﴾٤﴿ Dً Þۡ ‫ و ﻣ ۡﻦ ﻳﺘﻖ ﷲ*) ﻳ ۡﺠﻌ ۡﻞ ﻟ "ﻪ ﻣ ۡﻦ ۡﻣﺮ ٖه ﻳ‬j ‫•ﻀ ۡﻌﻦ ﺣ ۡﻤﻠﻬﻦ‬
The previous verses mention the ‘iddat of women who menstruate, and whose
‘iddat can be determined through their menstrual or purity cycle. Here, in this verse,
the ‘iddat of those women is being delineated who have stopped menstruating or have
not yet even started menstruating or if they are pregnant as a result of which they are
not menstruating. The verse says that the ‘iddat of the first two categories is three
months and that of the third is till childbirth.
Our exegetes have been greatly puzzled by the condition of ‫( ن ۡرﺗ ۡﺒﺘ ۡﻢ‬if you are in
3. If you are in doubt concerning those of your women who have ceased menstruating, their
waiting period is three months, and also of those who have not yet menstruated. And the
waiting period of pregnant women is till childbirth. And he who fears God, God will bring ease
for him in his affairs.
doubt) which is imposed on women who have stopped menstruating. People have
generally translated this verse thus: if you have any doubt regarding their ‘iddat, then
God tells you that their ‘iddat is three months. Another opinion is that if a lady is
passing blood but it is not certain whether it is the menstrual blood or blood caused by
some disease, then the ‘iddat of such a lady is three months.
The first of these opinion is attributed to Sa‘īd ibn Jubayr and Ibn Jarīr has given
preference to it;4 however, this opinion has its weaknesses. If the purpose was only to
refer to a question raised by some people, then the conventional Qur’ānic format for
this is to cite it as a question. The word ‫ ۡرﺗ ۡﺒﺘ ۡﻢ‬is not appropriate for this. Moreover, if
this was a question, then it should have been about all three types of women referred
to here, as is evident from certain narratives. However, the way the word ‫ ۡرﺗ ۡﺒﺘ ۡﻢ‬is used
here shows that it is mentioned as a condition for women who have stopped
menstruating because of old age.
The second of these opinions is attributed to Mujāhid, Zuhrī and Ibn Zayd.5 The first
question which raises a doubt on this opinion is that if the issue related to women who
were passing blood but they were not sure whether this was menstrual blood or blood
because of some disease, then it is not appropriate at all that such
ۡ Ê women be called
those have not menstruated (the words used are ‫ ۡﺴﻦ ﻣﻦ ﻟﻤﺤ ۡﻴﺾ‬T‫ ﻳ‬8rۡ _ ‫)و‬. Secondly, if this
opinion is accepted, it will mean that if there is no doubt about such a woman who is
not menstruating, then there is no ‘iddat for her. She will be separated immediately
after divorce. However, as far as I know, though a lady who is not menstruating and
also has not had sexual intercourse with her husband is not bound to observe any
‘iddat. However, a lady who is not menstruating but has had sexual intercourse with
her husband must observe the ‘iddat period.
Because of these doubts it seems to me that the condition of ‫( ن ۡرﺗ ۡﺒﺘ ۡﻢ‬if you are
doubtful) is to differentiate between a lady who does not menstruate because of age
but has had sexual intercourse with her husband and a lady in a similar state but who
did not have sexual intercourse with her husband. For if a lady who does not
menstruate because of age has had sexual intercourse with the husband there might be
a chance of pregnancy if her state was temporary for some reason. A similar situation
may arise for a lady who has not menstruated in spite of reaching the age and she has
sexual intercourse with her husband. Consequently, on this basis, since there is no
‘iddat for a lady who has stopped menstruating because of age and also has had sexual
intercourse with the husband and for a girl who has yet to menstruate and has had
sexual intercourse with the husband but since there is a doubt in their matter, hence
such and such is their ‘iddat. It is possible that the question may arise in the mind of a
person that if this was the case, then why did the Qur’ān not explicitly state that the
‘iddat of a lady who does not menstruate because of age and who has had sexual
4.Al-Tabarī, Jāmi‘ al-Bayān, vol. 28, 158-159.

5. Ibid., vol. 28, 158.
intercourse is three months. The answer to this question is that such a statement of the
Qur’ān would not have pointed to the underlying reason of ‘iddat – which was
essential to be highlighted. This underlying reason is not merely the fact that whether
a lady has hadQ sexual intercourse or not: it is the possibility that she may be pregnant.
ۡ
The words ‫ و وﻵﻹت ﻵﻹ ۡﺣﻤﺎل ﺟﻠﻬﻦ ۡن •ﻀ ۡﻌﻦ ﺣ ۡﻤﻠﻬﻦ‬inform us that the ‘iddat of a pregnant
woman is till childbirth.
A question arises abut this directive: in Sūrah al-Baqarah, the ‘iddat of a widow is
stated to be four months and ten days, and the verse under discussion states the ‘iddat
of a pregnant woman; what will be the ‘iddat of a divorced pregnant woman whose
husband dies? Is it four months and ten days or should it extend to childbirth? The
answer to this question is that the ‘iddat of a pregnant woman cannot be fixed on the
basis of months or days. It has to extend to childbirth. This of course can be less than
four months and ten days and can be more also. If it is more, she is liable to observe it,
and if it is less, then she should also have the right to benefit from it. In other words,
both these directives relate to separate situations, and both will remain implemented in
their respective spheres.
ۡ ‫ و ﻣ ۡﻦ ﻳﺘﻖ ٰﷲ*) ﻳ ۡﺠﻌ‬mentions with slight change of words what is
The sentence Dً Þۡ ‫ﻞ ﻟ "ﻪ ﻣ ۡﻦ ۡﻣﺮ ٖه ﻳ‬
mentioned in verse two. These warnings are coupled with directives so that people
should not regard the sharī‘ah to be a burden. The implication is that some people will
consider the expenses they have to bear of the divorced women in their ‘iddat to be a
burden; however, people who fear God, and will observe as much as they can the limits
set by Him, will encounter ease and comfort. If people decide to bear the burden laid
on them by the Almighty, then He helps in this matter, and this help comes from where
they cannot even imagine – as was stated earlier. One must not make this evil
estimation about God that He will burden His servants with what they will not be able
to bear; nor should one think that after laying this burden on them, He will leave them
to tackle it alone.
ۤ ٰ ۡ ٰ ۤ ۡ ٰ ٰ
6
﴾٥﴿ ‫ و ﻣ ۡﻦ ﻳﺘﻖ ﷲ*) ﻳﻜ¦ ۡ ﻋﻨﻪ ﺳﻴﺎﺗ ٖﻪ و • ۡﻌﻈ ۡﻢ ﻟ "ﻪ ۡﺟ ًﺮ‬j ‫ذﻟﻚ ۡﻣﺮ ﷲ*) ﻧﺰﻟ "ﻪ ﻟ ۡﻴﻜ ۡﻢ‬
This verse stresses what is stated earlier: Since these are God’s directives that have
been revealed to them, they must not regard them to be insignificant and should also
not think that He will dissociate from them once He reveals these directives to them;
on the contrary, He will help them if they bear their burden, and punish them also if
they shirk this responsibility.
ۤ ٰ
ٰ ۡ
The words ‫ و ﻣ ۡﻦ ﻳﺘﻖ ﷲ*) ﻳﻜ¦ ۡ ﻋﻨﻪ ﺳﻴﺎﺗ ٖﻪ و • ۡﻌﻈ ۡﻢ ﻟ "ﻪ ۡﺟ ًﺮ‬sound an assurance: the Almighty will
forgive people who abide as much as they can by the limits set by God. He will blot
their minor sins, and increase the reward of their virtuous deeds.
6. This is the directive of God which He has revealed to you. So, he who fears God, God
shall forgive his sins and increase his reward.
ٰ ۡ ۡ
à‫ﻔﻘ ۡﻮ ﻋﻠ ۡﻴﻬﻦ ﺣ‬o‫ و ۡن ﻛﻦ وﻵﻹت ﺣ ۡﻤ ٍﻞ ﻓﺎ‬j ‫ﻀﺂر ۡوﻫﻦ ﻟﺘﻀﻴﻘ ۡﻮ ﻋﻠ ۡﻴﻬﻦ‬h ‫ۡﺳﻜﻨ ۡﻮﻫﻦ ﻣ ۡﻦ ﺣ ۡﻴﺚ ﺳﻜﻨﺘ ۡﻢ ﻣ ۡﻦ و ۡﺟﺪ• ۡﻢ و ﻵﻹ‬
ۡ ۤ ۡ ٰ
7
﴾Q ٦﴿ ‫ي‬Dٰ ¥ ‫ﺿﻊ ﻟ "ﻪ‬Oۡ š‫ﺗ ۡﻢ ﻓﺴ‬Dۡ w‫ﻌﺎ‬h ‫ و ۡن‬l ‫ و ﺗﻤﺮ ۡو ﺑ ۡﻴﻨﻜ ۡﻢ ﺑﻤ ۡﻌﺮ ۡو ٍف‬l ‫ ﻓﺎ ۡن ۡرﺿ ۡﻌﻦ ﻟﻜ ۡﻢ ﻓﺎﺗ ۡﻮﻫﻦ ﺟ ۡﻮرﻫﻦ‬l ‫•ﻀ ۡﻌﻦ ﺣ ۡﻤﻠﻬﻦ‬
The word ‫ و ْﺟﺪ‬means “earning.” The standard of living of a person is in accordance
with his resources. Husbands are directed to provide women with the same standard of
living which they themselves enjoy: it is not allowed that husbands themselves live in
villas and house their wives in a servant quarter or a garage, and send their left-over
edibles to them for their consumption.
The words ‫ﻀﺂر ۡوﻫﻦ ﻟﺘﻀﻴﻘ ۡﻮ ﻋﻠ ۡﻴﻬﻦ‬h ‫ و ﻵﻹ‬refer to the fact that if a person does not accept these
directives of God from his heart, then, while outwardly obeying them, he can still
adopt ways and means to make life so miserable for his wife that it becomes difficult
for her to even stay for twenty hours. If this happens, then the very purpose of
expediency for which these directives have been given is sacrificed. For this reason,
the husbands have been asked not to adopt ways and means which may make them
run away from the house.ٰ ۡ
ۚ
The words ‫` •ﻀ ۡﻌﻦ ﺣ ۡﻤﻠﻬﻦ‬a‫ﻔﻘ ۡﻮ ﻋﻠ ۡﻴﻬﻦ ﺣ‬o‫ َو ِن و ۡن ﻛﻦ وﻵﻹت ﺣ ۡﻤ ٍﻞ ﻓﺎ‬give a specific directive for
divorced pregnant women; husbands are told that they should provide for them till
childbirth. The directive has been emphatically given here, because their stay can
extend for long periods, and in certain circumstances the nature of their expenses can
also be different.
ۡ ٰ
The words ‫ و ﺗﻤﺮ ۡو ﺑ ۡﻴﻨﻜ ۡﻢ ﺑﻤ ۡﻌﺮ ۡو ٍف‬l ‫ ﻓﺎ ۡن ۡرﺿ ۡﻌﻦ ﻟﻜ ۡﻢ ﻓﺎﺗ ۡﻮﻫﻦ ﺟ ۡﻮرﻫﻦ‬refer to the stage after childbirth.
If such a woman suckles the child she has borne to her husband, then the latter must
enter into a contract of payment with her through mutual consultation. This payment
should be in accordance with the customs of the society and according to the status of
the husband.
ۡ ۤ
The words ‫ي‬Dٰ ¥ ‫ﺿﻊ ﻟ "ﻪ‬Oۡ š‫ﺗ ۡﻢ ﻓﺴ‬Dۡ w‫ﻌﺎ‬h ‫ و ۡن‬say that if the husband and wife are finding it
difficult to enter into such a contract, they can ask some other woman to suckle the
infant. In other words, such a contract is based on the mutual consent and
understanding of the parties and on their ease and comfort. No one can be forced
against his or her will in this matter. I have already explained in detail the directives
relate to suckling under verse 233 of Sūrah al-Baqarah. Those interested can look
them up. It is beyond the scope of this exegesis to delve into intricate juristic issues.
7. And lodge them in your own homes, according to your means. And do not harass them so
as to make life intolerable for them. And if they are pregnant, spend on them until they deliver
the child; then if they suckle your child, give them their remuneration and decide this matter
according to the custom after mutual consultation. And if you find yourselves in difficulty,
another woman can suckle the child.
ٰ ٰۤ ۡ ٰ ٰ ٰۤ ۡ ۡ ۡ ۡ
)*‫ﺳﻴ ۡﺠﻌﻞ ﷲ‬j‫ﻔ ًﺴﺎ ﻵﻹﻣﺎ ٰ ﺗˆﻬﺎ‬o )*‫ﻵﻹﻳ–ﻠﻒ ﷲ‬j)*‫وﻣ ۡﻦﻗﺪرﻋﻠ ۡﻴﻪ رزﻗ "ﻪ ﻓﻠﻴﻨﻔ ۡﻖﻣﻤﺎ ٰ ﺗˆﻪ ﷲ‬j‫ﻟﻴﻨﻔ ۡﻖ ذ ۡوﺳﻌ ٍﺔ ﻣ ۡﻦﺳﻌﺘ ٖﻪ‬
8
﴾٧﴿ Dً Þۡ ‫ ﻳ‬Dٍ Þۡ ‫ ۡﻌﺪﻋ‬€
It is not allowed for the person who has resources at his disposal to keep such
women below his standard of living, and similarly, people who have restricted
resources should not be burdened beyond their capacity. The Almighty has made each
person liable for this responsibility
ٰ according to his means and resources.
The words Dً Þۡ ‫ ﻳ‬Dٍ Þۡ ‫ ۡﻌﺪ ﻋ‬€ )*‫ ﺳﻴ ۡﺠﻌﻞ ﷲ‬sound an immediate assurance to the poor: if they show
patience and contentment and, in spite of hardships try to abide by the limits set by
God, they will be provided with ease and comfort after the trying circumstances they
are facing. People who in spite of their poverty and need adopt an attitude of sacrifice
are blessed with abundance in sustenance by the Almighty.
ۡ ٰ ٰ
9
﴾٨﴿ Dً ¸‫ﻳ ٍﺔ ﻋﺘ ۡﺖ ﻋ ۡﻦ ۡﻣﺮ رﺑﻬﺎ و رﺳﻠ ٖﻪ ﻓﺤﺎﺳ ۡﺒﻨﻬﺎ ﺣﺴ ًﺎﺑﺎ ﺷﺪﻳۡ ًﺪ ® و ﻋﺬ ۡﺑﻨﻬﺎ ﻋﺬ ًﺑﺎ ﻧ‬Dۡ ‹ ‫ﺎﻳ ۡﻦ ﻣ ۡﻦ‬v ‫و‬
In order to understand the occasion and significance of this verse, readers are
advised to take a look at verse 6-8 of Sūrah al-Taghābun. This is a general warning
addressed to both the Quraysh and the Muslims: the Almighty has revealed His
teachings for their guidance. If they honour and value them, then this is only for their
own benefit, and if they deviate from them, then they must remember that the
Almighty has severely reckoned with and gravely punished many a nation that existed
before them when they did not honour His directives and the teachings of His
prophets. This is a reference to the nations of ‘Ād and Thamūd as well as to the Jews
who were blessed with the sharī‘ah of God, but they did not honour and value it, and
as a result were severely punished for this attitude.
The preposition ‫ ﻋ ْﻦ‬in ‫ ﻋﺘ ۡﺖ ﻋ ۡﻦ ۡﻣﺮ رﺑﻬﺎ‬is a clear indication of the fact that the word ‫ﻋﺘ ْﺖ‬
ْ
encompasses the meaning of ‫ﺿ ْﺖ‬D›‫أ‬. The implied meaning being that because of
arrogance they showed indifference to the directive of their Lord. The word ‫ ﺣﺎﺳ ْﺒﻨﺎ‬here
connotes accountability:
ْ the Almighty sternly seized them and gravely punished them.
The word D¸‫ ﻧ‬means “severe and horrible.”
10
﴾٩﴿ Dً Þۡ ‫ﺎن ﻋﺎﻗﺒﺔ ۡﻣﺮﻫﺎ ﺧ‬v ‫ﻓﺬ ﻗ ۡﺖ وﺑﺎل ۡﻣﺮﻫﺎ و‬
When these nations were called to account by God, they had to face the
8
. Let the man of means spend according to his means and he whose resources are restricted,
spend according to what God has given him. God does not burden a person with more than He
has given him. God will also bring relief after hardship.
9
. And many a city rebelled against the directives of its Lord and His Prophets! Then stern
was Our reckoning with them, and grievous was Our penalty they faced.
10. So, they tasted the fruit of their misdeeds: and they met with a disastrous fate.
consequences of their arrogance, and they met with a dreadful fate. Thus, the only
path that leads to salvation is the one delineated by God and His prophet. If nations,
because of their arrogance and rebelliousness deviate from this path, they are
necessarily doomed.
ۡ ٰ ۡ ۡ ٰ ٰ
‫﴾ رﺳ ۡﻮﻵًﻹ ﻳ ۡﺘﻠ ۡﻮ‬١٠ۙ ﴿ Dً —‫ ﻗ ۡﺪ ﻧﺰل ﷲ*) ﻟ ۡﻴﻜ ۡﻢ ذ‬Ä‫ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ‬Ä‫ ﻵۡﻹﻟﺒﺎب‬8_‫ﻘﻮ ﷲ*) ¼ﻳﺎو‬h‫ﻋﺪ ﷲ*) ﻟﻬ ۡﻢ ﻋﺬ ًﺑﺎ ﺷﺪ ۡﻳ ًﺪ ® ﻓﺎ‬
ٰ ٰ ۡ ٰ ٰ
‫ﻦ ﺑﺎﷲ*) و • ۡﻌﻤ ۡﻞ‬È ‫ و ﻣ ۡﻦ ﻳ ۡﺆﻣ‬j ‫ ﻟﻨ ۡﻮر‬8_ ‫ج ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ و ﻋﻤﻠﻮ ﻟﺼﻠ ٰﺤﺖ ﻣﻦ ﻟﻈﻠ ٰﻤﺖ‬Dá‫ﻋﻠ ۡﻴﻜ ۡﻢ ٰ ٰﻳﺖ ﷲ*) ﻣﺒﻴﻨ ٍﺖ ﻟﻴ‬
ًۡ ٰ ۤ ٰ ۡ ٰ ۡ
11
﴾١١﴿ ‫ ﻗ ۡﺪ ۡﺣﺴﻦ ﷲ*) ﻟ "ﻪ رزﻗﺎ‬j ‫ﺎﻟﺤﺎ ﻳ ۡﺪﺧﻠﻪ ﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ ﺑ ًﺪ‬
ً ‫ﺻ‬
These verses sound a very clear warning to the Muslims and at the same time appeal
to them in a very effective manner. ٰ
ۡ ۡ
The implication of ‫ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ‬Ä‫ ﻵﻹﻟﺒﺎب‬8_‫ﻘﻮ ﷲ*) ¼ﻳﺎو‬h‫ ﻓﺎ‬is that when the Almighty has dealt with
previous nations as per the law and practice mentioned, then it is only wise for men of
intellect who have professed faith to fear God. In other words, if people have embraced
faith, it does prove that they are not slaves of their desires, and are people having sense
and reason. Fear of God is a natural consequence of faith; so they must not exceed the
limits set by Him, otherwise their fate will be no different from the one met by previous
nations who deviated from the path towards which God had guided them.
ۡ ۡ
The mention of ‫ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ‬after ‫ ﻵﻹﻟﺒﺎب‬8_‫ ¼ﻳﺎو‬shows that there is an inseparable
relationship between faith and intellect. It is essential for a person who possesses
intellect to embrace faith. Similarly, if a person does not profess faith, there is
something very wrong with his intellect, even if he is so competent a person as one
who can measure the expanse of the heavens and theٰ earth.
ٰ ۡ ٰ ۡ ً ۡ ٰ ۡ
The words ‫ج ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ و ﻋﻤﻠﻮ ﻟﺼﻠ ٰﺤﺖ ﻣﻦ ﻟﻈﻠ ٰﻤﺖ‬Dá‫رﺳ ۡﻮﻵﻹ ﻳﺘﻠ ۡﻮ ﻋﻠ ۡﻴﻜ ۡﻢ ٰ ٰﻳﺖ ﷲ*) ﻣﺒﻴﻨ ٍﺖ ﻟﻴ‬. Dً —‫ﻗ ۡﺪ ﻧﺰل ﷲ*) ﻟ ۡﻴﻜ ۡﻢ ذ‬
‫ ﻟﻨ ۡﻮر‬8_ refer to the elaborate arrangement made by the Almighty to communicate the
truth in a conclusive manner: He has revealed a reminder to them and also sent a
messenger who recites the verses of God before people who have embraced faith and
have done righteous deeds. The purpose is to show light to people enveloped in
darkness. The implication is that even after this elaborate arrangement, if people
prefer darkness to light, then they themselves will be responsible for this attitude, and
they will have no excuse toۡ present before the Almighty for remaining astray.
ً
In the expression ‫ رﺳ ۡﻮﻵﻹ‬Dً —‫ ْ ذ‬the first word refers to the Qur’ān, which has also been
alluded to by the words ‫ى‬D—‫ ذ‬and D— ٌ ‫ ﻟﺬ‬at other places. I have already explained the
11. God has also prepared a dreadful torment for them. So have fear of God, O men of
intellect and O those who have professed faith. God has sent down to you a reminder; a
messenger who reads out to you the clear revelations of God, so that he may lead those who
embraced faith and did righteous deeds from darkness to light. And those who embrace faith,
and do righteous deeds, He shall admit them into gardens watered by running streams. They
will abide there forever. A rich provision did God make for him.
consequences of this term at an appropriate place in this exegesis. The Qur’ān reminds
a person of everything found in human nature. Furthermore, it also reminds people of
the teachings which God revealed in various periods of time to guide them, and which
were often rejected by previous nations. It also reminds people of how the Almighty
dealt with those who rejected His messengers sent to them. Most of all, it reminds
people of the reward and punishment which will necessarily manifest on a particular
day at the culmination of this world. This day isْ the very purpose of this world.
ً
The word ‫ رﺳﻮﻵﻹ‬is a permutative (badal) of Dً —‫ ذ‬and this relationship shows that the ْ
two are related to one another as the soul and body are. Thus, just as the word Dٌ —‫ذ‬
(reminder) is used for the Qurān, a messenger is called a D—‫( ﻣﺬ‬one who reminds) as in
ۡ ۤ
(٢١:٨٨) Dٌ —‫( ﻧﻤﺎ ﻧﺖ ﻣﺬ‬your duty is only to remind them, (88:21)). The life of the Prophet
Muhammad (sws) was an embodiment of reminding people of the facts the Qur’ān
was revealed. Thus, whatever the Qur’ān taught, the Prophet (sws) practically
adopted. As a result of this, the truth was conclusively communicated to people, and
they were left with noٰ excuse to deny it.
ًۡ
The words ‫ ﻗ ۡﺪ ۡﺣﺴﻦ ﷲ*) ﻟ "ﻪ رزﻗﺎ‬refer to the fact that he who embraces faith and does
righteous deeds should rest assured that this is not a loss-incurring deal; the Almighty
has prepared for him a rich provision in the Hereafter. In verse 3 earlier, he, who was
ready to sacrifice for others and to trust God was given glad tidings of God’s help in
this world. Here, glad tidings are given to him regarding the Hereafter.
ٰ ۤ ۡ ٰ
‫ و ن‬ÄË‫ﻞ ~ ۡ` ٍء ﻗﺪ ۡﻳ ٌﺮ‬v 8ٰx‫ل ﻵۡﻹ ۡﻣﺮ ﺑ ۡﻴﻨﻬﻦ ﻟﺘ ۡﻌﻠﻤ ۡﻮ ن ﷲ*) ﻋ‬²â‫ ﻳﺘ‬j ‫ﷲ*) ﻟﺬ ۡي ﺧﻠﻖ ﺳ ۡﺒﻊ ﺳ ٰﻤ ٰﻮ ٍت و ﻣﻦ ﻵۡﻹ ۡرض ﻣﺜﻠﻬﻦ‬
ۡ ٰ
12
﴾١٢﴿ ‫ﷲ*) ﻗ ۡﺪ ﺣﺎط ﺑ–ﻞ ~ ۡ` ٍء ﻋﻠ ًﻤﺎ‬
Here, at the end, the Almighty has reminded people of His attributes of power and
knowledge so that what is said above – whether it relates to warning or assurance – is
firmly rooted in their hearts; they get to know that tremendous is God’s power and He
can do anything He wants to and that His knowledge also embraces everything. Nothing
of the seven heavens and the earths is hidden from Him. If a person has done a virtuous
act, it is in His knowledge and if a person has done some evil, then this is also in His
knowledge. Obviously, when one does not have this deep comprehension regarding the
Almighty, oneQ cannot
ۡ fulfill his obligation of duly ٰ respecting the sharī‘ah.
ۡ
The words ‫ ﷲ*) ﻟﺬ ۡي ﺧﻠﻖ ﺳ ۡﺒﻊ ﺳ ٰﻤ ٰﻮ ٍت و ﻣﻦ ﻵﻹ ۡرض ﻣﺜﻠﻬﻦ‬inform man of God’s extensive power.
Man should not think that the universe comprises of all that what he can observe; what
he can see is a very limited and tiny part of the overall universe He has created. He
has created seven heavens similar to the heavens man sees, and not created just one
12
. It is God Who has created seven heavens, and as many earths. His directives descend in
them. You may learn from this that God has power over all things, and that God’s knowledge
encompasses all things.
earth on which he walks about; each of the seven heavens has a separate earth.
Seven heavens have been mentioned several times in the Qur’ān and also in other
divine scriptures; however, seven earths are only mentioned in this sūrah. When seven
heavens are mentioned, then it is essential that there exist seven earths too. The
heavens and the earth are related to one another as the roof is related to a house. So
when the roofs are seven, houses must also be seven. Just as one cannot imagine the
earth without the sky, one cannot imagine the sky without the earth. For every zenith
here has to be a nadir.
As far as questions such as: “do all the seven heavens and earths follow the same
physical and natural laws and do the same living creatures inhabit themۡ or are these
laws and creatures are different?” is concerned, then merely the word ‫( ﻣﺜﻠﻬﻦ‬similar to
them) does not necessitate the first of these inferences. This similarity only relates to
the similarity in their number: just as the Almighty has created seven heavens, He has
also created seven earths. As far as the laws which are followed in them are
concerned, the Almighty has neither disclosed them to us nor can we understand them.
It is enough for us to believe in the existence of heavens and earths beyond our own
heaven and earth.
Our science is wandering about in the infinite expanse of space; if it unveils one
secret, it is faced with several others. However, there is no reason to despair. If
science is unable to unlock these secrets, inshā’Allāh we will get to know about them ۤ
in the Hereafter. Man has been given very limited knowledge in this world: ‫و ﻣﺎ ۡوﺗ ۡﻴﺘ ۡﻢ ﻣﻦ‬
ۡ
(٨٥:١٧) .‫( ﻟۡﻌﻠﻢ ﻵﻹ ﻗﻠ ۡﻴﻶًﻹ‬little indeed is the knowledge given to you, (17:85)).
ۡ
The words ‫ل ﻵﻹ ۡﻣﺮ ﺑ ۡﻴﻨﻬﻦ‬²â‫ ﻳﺘ‬refer to the fact that just as in the sky and earth known to
us, God’s laws and directives are revealed, similar is the case with other skies and
earths. ٰ ۤ
The implication of the words ‫ﻞ ~ ۡ` ٍء ﻗﺪ ۡﻳ ٌﺮ‬v 8ٰx‫ ﻟﺘ ۡﻌﻠﻤ ۡﻮ ن ﷲ*) ﻋ‬is that the Almighty has
unfolded this secret to man so that he knows that there is no limit to God’s power.
ۤ
There is an appropriate verb suppressed before ‫ﻟﺘ ۡﻌﻠﻤ ۡﻮ‬. Examples of such suppression
can be seen in earlier sūrahs as well. ٰ
ۡ
The words ‫ و ن ﷲ*) ﻗ ۡﺪ ﺣﺎط ﺑ–ﻞ ~`ۡ ٍء ﻋﻠ ًﻤﺎ‬allude to the second objective of unveiling this
secret: just as His power as unlimited, His knowledge is also unlimited; He knows
each and everything of all these heavens and earths.
By the grace of God, I come to the end of this sūrah’s exegesis.‫) ﻟﺤﻤﺪ و ﻟﻪ ﻟﻤﻨﺔ‬ÆÇ‫ﻓ‬
(gratitude is to Him and favours are from Him)
Raḥmānābād,
25th April 1978 AD
16th Jumadī al-Awwal, 1398 AH
____________
Sūrah al-Taḥrīm (66)
Sūrah al-Taḥrīm
Central Theme and relationship with the Previous Sūrah

I have already indicated in the exegesis of Sūrah al-Ṭalāq, the previous sūrah, that
both these sūrahs respectively teach us that in situations of both hate and love, a
person must obey the bounds set by God. The previous sūrah teaches us how these
bounds must be respected in situations of hate. This sūrah, on the other hand, teaches
us how these bounds should not be violated in situations of love.
Like hate, if a person is overcome by love, he becomes one-track minded. He
becomes very insensitive and compromising to the bounds set by God in the matters of
his loved ones. Even if he sees his wife and children openly deviating from the dictates
of the sharī‘ah, he either does not realize this deviation, or ignores it, deeming that they
will slowly mend their ways. So much so, many people instead of checking and asking
their relatives to refrain from their obvious excesses try to find excuses to hide these
transgressions. This shortcoming is not merely found in the masses, it is also found in
people who want to reform others by policing them allegedly on behalf of God. The
reason for this attitude is that such people are not aware of the fact that it is not a
requisite of their love towards a person that a compromising attitude be adopted in this
regard and he be entrusted to the wrath of God; on the contrary, the true requisite of a
person’s love for someone is that in whatever manner possible, he shield his loved one
from the wrath of God even if he has to tolerate agonizing situations for this purpose.
He who forgoes the sharī‘ah-flouting attitude of his loved ones is not, in fact, showing
love to them; on the contrary, he is responsible for callously consigning them to the
wrath of God, without being aware of its consequences.

Verses (1-5): The Prophet (sws) has been checked by the Almighty in a particular
matter. Though the driving force in this matter is showing mercy to the weak and
consoling his wives, yet, since he is to become an example for the whole ummah, any
virtuous deed which crosses the limits set by God is not permissible. The Prophet (sws)
might be doing something to console and please his wives and he might be showing
sympathy to their perfectly human weaknesses yet owing to his position as a Prophet,
he must remain within the bounds set by God, even in the smallest of affairs.
Similarly, the pious wives have been checked in a matter in which something said by
the Prophet (sws) to a particular wife is disclosed by her to another wife, though in an
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Taḥrīm 376
atmosphere of mutual trust. However, since they too, are to become an example for all
women of the ummah, they are more responsible than others to be cautious about
crossing the limits set by God, even though the motive may be based on mutual trust
and on desiring well for one another. A warning is sounded that the higher the position
and status of a person, the higher the extent of his or her accountability.
Verses (6-8): After checking the Prophet (sws) and his wives, general Muslims are
urged to continually check and restrain their near ones in order to save themselves
from the punishment of the Hereafter. Everyone should remember that the angels who
guard Hell are strict and stern. They shall show no lenience to any one. On the Day of
Judgement, no excuse of a person will be acceptable, for he shall be facing only what
he deserves and no one shall be punished for more than what he has done. Only those
people will triumph on that Day whose pure repentance makes them eligible for the
Almighty’s blessings. It will be a Day of success for the Prophet (sws) and his
Companions. The Almighty shall perfect their light which shall lead them to Paradise.
Everyone else shall be doomed forever.
Verses (9-12): The Prophet (sws) has been emphatically directed to sternly tell the
disbelievers and the hypocrites to change their attitude, lest they end up in the raging
fire of Hell which, of course, is the worst abode. At the end, examples of the wives of
the Prophet Noah (sws) and the Prophet Lot (sws) are cited to the disbelievers and
those of the wife of the Pharaoh and Mary (rta) to the believers. The purpose is to
prove that only a person’s faith and deeds will be of any benefit to him in the
Hereafter. If these are not present, even being the wife of such great prophets as Noah
(sws) and Lot (sws) will be of no benefit to these women in the Hereafter. Similarly, if
these are present, a woman can deserve the highest reward in the Hereafter even
though she may be the wife of a person as rebellious as the Pharaoh.

ٰ
ٰ ٰ ۡ ٰ ۤ
‫ض ﷲ*) ﻟﻜ ۡﻢ ﺗﺤﻠﺔ‬D° ‫﴾ ﻗ ۡﺪ‬١﴿ ‫ و ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬j ‫ ﻣ ۡﺮﺿﺎت زو ﺟﻚ‬³ۡ ¿‫ ﺗ ۡﺒﺘ‬l ‫م ﻣﺎ ﺣﻞ ﷲ*) ﻟﻚ‬DE‫¼ﻳﺎﻳﻬﺎ ﻟﻨ ` ﻟﻢ ﺗ‬
ٰ ۡ ۡ ً ۡ ۡ ۡ ۡ ٰ
)*‫ ﻓﻠﻤﺎ ﻧﺒﺎت ﺑ ٖﻪ و ﻇﻬﺮه ﷲ‬l ‫ ۡﻌﺾ زو ﺟ ٖﻪ ﺣﺪ ۡﻳﺜﺎ‬€ 8ٰ_ ` ‫ ﻟﻨ‬Dw ‫﴾ و ذ‬٢﴿ ‫ و ﻫﻮ ﻟﻌﻠ ۡﻴﻢ ﻟﺤﻜ ۡﻴﻢ‬l ‫ و ﷲ*) ﻣ ۡﻮﻟٰˆﻜ ۡﻢ‬l ‫ۡﻳﻤﺎﻧﻜ ۡﻢ‬
ۤ ۡ ۡ ۡ ۡ
8_ ‫﴾ ۡن ﺗﺘ ۡﻮﺑﺎ‬٣﴿ OP‫ ﻟﻌﻠ ۡﻴﻢ ﻟﺨﺒ‬8ž‫ ﻗﺎل ﻧﺒﺎ‬j ‫ﺒﺎك ٰﻫﺬ‬È‫ ﻓﻠﻤﺎ ﻧﺒﺎﻫﺎ ﺑ ٖﻪ ﻗﺎﻟ ۡﺖ ﻣ ۡﻦ ﻧ‬l ‫ﺾ‬ ٍ ‫ ۡﻌ‬€ ‫ﻦ‬È ‫ض ﻋ‬D› ‫ ۡﻌﻀ "ﻪ و‬€ ‫ف‬D› ‫ﻋﻠ ۡﻴﻪ‬
ۡ ٰ ۡ ۡ ۡ ٰ ٰ ٰ
Oٌ P‫ ۡﻌﺪ ذﻟﻚ ﻇﻬ‬€ ‫ﻜﺔ‬T‫ﻠ‬Ê ‫ و ﻟﻤ‬l VP‫ ۡﻳﻞ و ﺻﺎﻟﺢ ﻟﻤ ۡﺆﻣﻨ‬Oۡm‫ و ۡن ﺗﻈﻬﺮ ﻋﻠ ۡﻴﻪ ﻓﺎن ﷲ*) ﻫﻮ ﻣ ۡﻮﻟٰˆﻪ و ﺟ‬l ‫ﷲ*) ﻓﻘ ۡﺪ ﺻﻐ ۡﺖ ﻗﻠ ۡﻮﺑﻜﻤﺎ‬
Ê ٰ ٰ ۡ ۡ ۡ ۤ ۤ
‫ ٰﺤ ٍﺖ ﺛﻴ ٰﺒ ٍﺖ و ۡﺑ– ًﺎر‬T‫ﺳ‬Ê ‫ ٰﺒ ٍﺖ ٰﻋﺒ ٰﺪ ٍت‬T‫ ﻣﻨﻜﻦ ﻣ ۡﺴﻠ ٰﻤ ٍﺖ ﻣ ۡﺆﻣﻨ ٍﺖ ﻗﻨ ٰﺘ ٍﺖ ﺗ‬Oً P‫﴾ ﻋ ٰ ` رﺑ "ﻪ ۡن ﻃﻠﻘﻜﻦ ۡن ﻳ ۡﺒﺪﻟ "ﻪ زو ًﺟﺎ ﺧ‬٤﴿
ٰ ٌ ٌ ۡ ۡ ۤ
)*‫ﻜﺔ ﻏﻶﻹظ ﺷﺪ ٌد ﻵﻹ • ۡﻌﺼ ۡﻮن ﷲ‬T‫ﻠ‬Ê ‫ﻔﺴﻜ ۡﻢ و ۡﻫﻠ ۡﻴﻜ ۡﻢ ﻧ ًﺎر و ﻗ ۡﻮدﻫﺎ ﻟﻨﺎس و ﻟﺤﺠﺎرة ﻋﻠ ۡﻴﻬﺎ ﻣ‬o ‫﴾ ¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻗ ۡﻮ‬٥﴿
ۡ ۡ ۡ ۤ
‫﴾ ¼ﻳﺎﻳﻬﺎ‬٧﴿ ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ﻧﻤﺎ ﺗ ۡﺠﺰ ۡون ﻣﺎ ﻛﻨﺘ ۡﻢ‬j ‫ ۡﻌﺘﺬرو ﻟﻴ ۡﻮم‬h ‫﴾ ¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻵﻹ‬٦﴿ ‫ﻣﺎ ﻣﺮﻫ ۡﻢ و •ﻔﻌﻠ ۡﻮن ﻣﺎ ﻳ ۡﺆﻣﺮ ۡون‬
ۡ ٰ ٰ ۡ ً ٰ ۤ
® ‫ ﻋ ٰ ` رﺑﻜ ۡﻢ ۡن ﻳﻜ¦ ﻋﻨﻜ ۡﻢ ﺳﻴﺎﺗﻜ ۡﻢ و ﻳ ۡﺪﺧﻠﻜ ۡﻢ ﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ‬j ‫ ﷲ*) ﺗ ۡﻮﺑﺔ ﻧﺼ ۡﻮ ًﺣﺎ‬8_ ‫ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﺗ ۡﻮﺑ ۡﻮ‬
ۡ ¦‫ ۡﻳﺪ ۡﻳﻬ ۡﻢ و ﺑﺎ ۡﻳﻤﺎﻧﻬ ۡﻢ •ﻘ ۡﻮﻟ ۡﻮن رﺑﻨﺎ ۤ ۡﺗﻤ ۡﻢ ﻟﻨﺎ ﻧ ۡﻮرﻧﺎ و ۡﻏ‬VۡP‫ ﺑ‬³Óٰ ‫ ﻧ ۡﻮرﻫ ۡﻢ ﻳ ۡﺴ‬l ‫ي ٰﷲ*) ﻟﻨ ` و ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﻌ "ﻪ‬¤áۡ ‫ﻳ ۡﻮم ﻵﻹ ﻳ‬
ۡ ۡ ۡ ۡ ۡ ٰ ۡ ۡ
‫ و ﺑﺌﺲ‬j ‫ﻬ ۡﻢ ﺟﻬﻨﻢ‬¹‫ و ﻣﺎ ٰو‬j ‫ و ﻏﻠﻆ ﻋﻠ ۡﻴﻬ ۡﻢ‬VP‫﴾ ¼ﻳﺎﻳﻬﺎ ﻟﻨ ` ﺟﺎﻫﺪ ﻟﻜﻔﺎر و ﻟﻤﻨﻔﻘ‬٨﴿ ‫ﻞ ~ ۡ` ٍء ﻗﺪ ۡﻳ ٌﺮ‬v 8ٰx‫ ﻧﻚ ﻋ‬l ‫ﻟﻨﺎ‬
ۡ ٰ ۡ ۡ
‫ ﻓﺨﺎﻧ ٰﺘﻬﻤﺎ‬VP‫ﺎﻧﺘﺎ ﺗ ۡﺤﺖ ﻋ ۡﺒﺪ ۡﻳﻦ ﻣ ۡﻦ ﻋﺒﺎدﻧﺎ ﺻﺎﻟﺤ‬v j ‫ب ﷲ*) ﻣﺜﻶًﻹ ﻟﻠﺬ ۡﻳﻦ ﻛ¦ و ۡﻣﺮ ت ﻧ ۡﻮ ٍح و ۡﻣﺮ ت ﻟ ۡﻮ ٍط‬æ ﴾٩﴿ OP‫ﻟﻤﺼ‬
ٰ ۡ ٰ ً ٰ ۡ ۡ
ß ‫ﻋ ۡﻮن‬D°ۡ ‫ب ﷲ*) ﻣﺜﻶًﻹ ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨﻮ ۡﻣﺮ ت‬æ ‫﴾ و‬١٠﴿ VP‫ﻓﻠ ۡﻢ •ﻐﻨﻴﺎ ﻋﻨﻬﻤﺎ ﻣﻦ ﷲ*) ﺷ ۡﻴﺌﺎ و ﻗ ۡﻴﻞ ۡدﺧﻶﻹ ﻟﻨﺎر ﻣﻊ ﻟﺪﺧﻠ‬
ۡ ٰ ۡ ۡ ۡ ۡ
‫﴾ و ﻣ ۡﺮﻳﻢ ۡﺑﻨﺖ ﻋ ۡﻤ ٰﺮن‬١١ۙ ﴿ VP‫ﻋ ۡﻮن و ﻋﻤﻠ ٖﻪ و ﻧﺠ¨ ۡ` ﻣﻦ ﻟﻘ ۡﻮم ﻟﻈﻠﻤ‬D°ۡ ‫ ﻟﺠﻨﺔ و ﻧﺠ¨ ۡ` ﻣ ۡﻦ‬89 ‫ ﻋﻨﺪك ﺑ ۡﻴ ًﺘﺎ‬8ۡ _ ‫ذ ﻗﺎﻟ ۡﺖ رب ۡﺑﻦ‬
ۡ ٰۡ ۡ ۤ
﴾١٢﴿ VP‫ﺎﻧ ۡﺖ ﻣﻦ ﻟﻘﻨﺘ‬v ‫ﺟﻬﺎ ﻓﻨﻔﺨﻨﺎ ﻓ ۡﻴﻪ ﻣ ۡﻦ ر ۡوﺣﻨﺎ و ﺻﺪﻗ ۡﺖ ﺑ–ﻠ ٰﻤﺖ رﺑﻬﺎ و ﻛﺘﺒ ٖﻪ و‬Dۡ ° ‫ ۡ` ۡﺣﺼﻨ ۡﺖ‬a‫ﻟ‬
O Prophet! Why do you prohibit that which God has made lawful for you to please
your wives? And God is Forgiving and Merciful. And God has made it mandatory
upon you to break oaths sworn in violation of the sharī‘ah. And God is your Master
and He is Omniscient and Wise. (1-2)
And when the Prophet confided a secret to one of his wives; so, when she disclosed
it and God informed the Prophet of this, he expressed some part of it and suppressed
another. So, when the Prophet informed his wife of this, she said: “Who informed you
of this?” The Prophet replied: “I was informed by the Omniscient and the All-
Knowing God.” If you two turn to God in repentance, it is only befitting for you; your
hearts are already inclined to God, and if you unite against him, God is his protector,
and Gabriel, and all righteous Muslims and moreover the angels also are his helpers. It
may well be that he divorce you, then His Lord give him in your place, better wives
than yourselves who are submissive, true in faith, obedient, penitent, devout in
worship, abstinent, formerly-wedded and virgins. (3-5)
Believers! Protect yourselves and your kindred from the Fire – fuelled with men and
stones – on which harsh and stern angels shall be deputed. They never disobey whatever
God commands them and promptly do what they are directed to do. Disbelievers! Make
no excuses today; you are only being returned what you had been doing. (6-7)
Believers! Turn to God in sincere repentance. Hopefully, your Lord will wipe away
from you, your sins and admit you to gardens watered by running streams. On the Day
when He will not disgrace the Prophet and those who professed faith with him. Their
light will march in front of them and on their right. They will pray: “Lord, perfect our
light for us and forgive us; indeed, You have power over all things.” (8)
Prophet! Wage war against the disbelievers and the hypocrites, and deal sternly with
them. And Hell is their abode and what an evil abode it is. (9)
God cites the example of Noah’s wife and Lot’s wife to the disbelievers. Both were
married to two of Our righteous servants; then they betrayed them. So their husbands
could in no way protect them from God and both women were ordered: “Go, you also
and enter the Fire with those who enter it.” (10)
And God cites the example of the Pharaoh’s wife for the believers when she prayed:
“Lord, build me a house with You in Paradise and deliver me from the Pharaoh and
his deeds and deliver me from a wicked nation.” And cites the example of Mary,
‘Imrān’s daughter, who preserved her chastity. Thus into Her We breathed Our spirit
and she attested the words of her Lord and His Books, and she was among the
obedient. (11-12)
Explanation
ٰ ۡ ٰ ۤ
1
﴾١﴿ ‫ و ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬j ‫ ﻣ ۡﺮﺿﺎت زو ﺟﻚ‬³ۡ ¿‫ ﺗ ۡﺒﺘ‬l ‫م ﻣﺎ ﺣﻞ ﷲ*) ﻟﻚ‬DE‫¼ﻳﺎﻳﻬﺎ ﻟﻨ ` ﻟﻢ ﺗ‬
It has been indicated in the introduction of the sūrah that it is not allowed for a
person to be slack or compromising in fulfilling the rights of God, when he is dealing
with relations for which he has natural emotions of love and sympathy; in fact, it is a
requisite of this love that a person be more cautious about the accountability of these
relations so that there is a possibility that they may be reformed before being judged
by God. And, if they are not reformed, then at least a person will have fulfilled his
responsibility before God of making the effort to reform them.
In order to delineate the above premise, the Almighty has first of all checked His
Messenger for prohibiting upon himself a lawful thing merely to please and console
his wives.
A little deliberation shows that no one can be more dear to God than His Messenger
and his wives; however, in spite of this, the Almighty has cautioned him for a very
trivial error; moreover, the motive behind this excess committed was also very noble.
The purpose of this chiding by the Almighty was that it becomes evident to everyone
that even the Prophet (sws) and his wives cannot be allowed to cross the bounds set by
God, let alone other Muslims.
As far as the actual thing is concerned which the Prophet (sws) had forbidden upon
himself to please his wives, various opinions have been reported by narrators. The most
famous of these opinions is that the Prophet (sws) had consumed honey while residing
with one of his wives; some of his other wives expressed their distaste for the smell of
honey.2 It is known that there are types of honey which do not have a pleasing aroma;
and even if such types of honey do not exist, people who are very sensitive to aromas
do not like all kinds of aromas. Women, in particular, are very sensitive in this matter.
At times, they do not like wholesome and tasty food. People have diverse
temperaments. Some of the wives of the Prophet (sws) also did not like honey which
had the scent of maghāfir3 in it. Consequently, they expressed their revulsion for it
1. O Prophet! Why do you prohibit that which God has made lawful for you to please your
wives? And God is Forgiving and Merciful.
3. This is the name of a special herb from which honey-bees extract honey; some people,
before the Prophet (sws). Since the Prophet (sws) had a very subtle and refined
disposition, and was very caring towards the feelings and emotions of the weaker sex,
he promised himself to never consume honey.
In normal circumstances, this was nothing extra-ordinary, and was a very pleasing
step emanating from very pious motives; however, every step taken by a Prophet of
God has great importance in religion; since every deed of his is to become an example
for the ummah, it is not permissible for him to do or say something owing to his
personal inclination and for the dearest of his associations that even slightly exceeds
the bounds set by God. If this is allowed, there is a strong chance that it would become
a wrong example for the whole ummah. It is known that the Jews had prohibited the
meat of the camel upon themselves merely because Jacob (sws) would not eat it for
some reason. Similarly, if it would have come to the knowledge of the Muslims that
the Prophet (sws) had pledged never to eat honey, seldom would a pious Muslim also
not have done the same thing. For this reason, the Almighty checked the Prophet
(sws), and asked him to immediately mend the situation.
ۡ
The words ‫ ﻣ ۡﺮﺿﺎت زو ﺟﻚ‬³ۡ ¿‫ ﺗ ۡﺒﺘ‬point to the motive of the step he took. It was essential to
divulge this motive because, as explained in the introduction, the objective of this sūrah
is to teach Muslims not to show any slackness in the accountability of their dear ones.
Like hatred, love also makes a person indifferent to the limits set by God. To inform a
person of this danger, the Almighty has checked His Messenger and his wives – who are
the closest to Him. In this way, Muslims will realize that there is no lenience in matters
of religion, for even the closest and the nearest. ٰ
Consider next the last part of the verse: ‫و ﷲ*) ﻏﻔ ۡﻮ ٌر رﺣ ۡﻴ ٌﻢ‬. Since the motive of the Prophet
(sws) was very noble and he had made this decision out of sheer love and
consideration for his wives, purely for his own self and never wanted to prohibit
something for the ummah, the Almighty after correcting him on this attitude
simultaneously declared that He had forgiven him for this step.
Here, it needs to be kept in consideration that there is an air of hastiness found in the
declaration of forgiveness. It is as if even before delineating a directive of the sharī‘ah,
an announcement of acquittal has been made. The obvious reason for this is that the
Prophet (sws) did not take this step for the reason he had been rebuked; it was taken
only for his own self, as indicated before, merely to sympathize with and gratify the
weaker sex; the Almighty did check him so that this step of his should not create any
problems for the believers; however, He simultaneously announced His forgiveness so
that this rebuke should not weigh down heavily on the Prophet (sws).
Here, readers should refresh in their minds what has often been stated in this
exegesis: the lapses by prophets of God are never because they are led by their base
desires; they result because these prophets exceed the limits in doing something which
in itself is noble. Pleasing one’s wife is not an evil thing; it is, in fact, a requisite of
however, do not like its scent.
decency, honour and benevolence and a requirement of human nature as well as of the
sharī‘ah revealed by the Almighty. The Qur’ān has directed man to fulfill this
requirement on the condition that it remains within the bounds of the sharī‘ah. If it
exceeds these bounds, it becomes a source of trial for the Muslims, from which one
must protect one self as well as others. However, when the motive of a mistake is
pious, it should be checked hand in hand with forgiveness.
ۡ ۡ ٰ ٰ
4
﴾٢﴿ ‫ و ﻫﻮ ﻟﻌﻠ ۡﻴﻢ ﻟﺤﻜ ۡﻴﻢ‬l ‫ و ﷲ*) ﻣ ۡﻮﻟٰˆﻜ ۡﻢ‬l ‫ض ﷲ*) ﻟﻜ ۡﻢ ﺗﺤﻠﺔ ۡﻳﻤﺎﻧﻜ ۡﻢ‬D° ‫ﻗ ۡﺪ‬
Stated in this verse is the directive relating to a person’s oath sworn to forbid
something lawful to him. The previous verse was addressed to the Prophet (sws) only.
This verse is addressed to all the Muslims. The reason for this is that the real purpose
of checking the Prophet (sws) on this mistake was that the ummah should not be
misled in any way by this step taken by him. Consequently, in this verse, all Muslims
are addressed and directed to break their oaths sworn in forbidding upon themselves
what has been allowed by the ٰ sharī‘ah.
Stated in the words ‫ و ﷲ*) ﻣ ۡﻮﻟٰˆﻜ ۡﻢ‬is the reason why God has prohibited this: Since God is the
Master of people, only He has the right to tell them what is prohibited and what is not. No
one else has this right on his part, nor is it allowed to him to accept such a prerogative for
others. If a person does such a thing, he will be interfering in the rights of God.
ۡ ۡ
What is said above is further stressed by the words ‫و ﻫﻮ ﻟﻌﻠ ۡﻴﻢ ﻟﺤﻜ ۡﻴﻢ‬. Since in reality, only
God is the knower of all things and is wise, hence whatever He has directed His servants
to is based on knowledge and wisdom. No one should be so insane as to think that he is
more knowledgeable and wiser than God.
Here, a question arises: the Almighty has directed the Prophet (sws) and the
believers to break such oaths; however, He has not mentioned any atonement for it;
so, in this case, is no atonement to be made? The answer to this question is that the
atonement of breaking an oath has already been mentioned in verse 89 of Sūrah al-
Mā’idah and thus there was no need to repeat it here. Nevertheless, it is obvious from
the words ‫ ﺗﺤﻠﺔ ۡﻳﻤﺎﻧﻜ ۡﻢ‬that if a person has sworn an oath to prohibit something on
himself, then he must atone for breaking such an oath; but if he has done so without
swearing an oath, atonement is not necessary.
ۡ ۡ " ۡ ۡ ٰ ۡ ۡ ًۡ ۡ ۡ ٰ ۡ
ٍ ‫ﻌ‬€ ‫ﻦ‬È ‫ض ﻋ‬D› ‫ﻌﻀﻪ و‬€ ‫ف‬D› ‫ ﻓﻠﻤﺎ ﻧﺒﺎت ﺑ ٖﻪ و ﻇﻬﺮه ﷲ*) ﻋﻠﻴﻪ‬l ‫ﻌﺾ زو ﺟ ٖﻪ ﺣﺪﻳﺜﺎ‬€ 8_ ` ‫ ﻟﻨ‬Dw ‫و ذ‬
‫ ﻓﻠﻤﺎ‬l ‫ﺾ‬
ۡ ۡ ۡ
5
﴾٣﴿ OP‫ ﻟﻌﻠ ۡﻴﻢ ﻟﺨﺒ‬8ž‫ ﻗﺎل ﻧﺒﺎ‬j ‫ﺒﺎك ٰﻫﺬ‬È‫ﻧﺒﺎﻫﺎ ﺑ ٖﻪ ﻗﺎﻟ ۡﺖ ﻣ ۡﻦ ﻧ‬
4. And God has made it mandatory upon you to break oaths sworn in violation of the
sharī‘ah. And God is your Master and He is Omniscient and Wise.
5. And when the Prophet confided a secret to one of his wives; so, when she disclosed it and
God informed the Prophet of this, he expressed some part of it and suppressed another. So,
In the previous verse, the Prophet (sws) was checked on an act of his; in this verse,
one of his wives has been checked on a mistake. When the Prophet (sws) confided
some secret to her, she divulged it to another of his wives; when later the Prophet (sws)
checked her on this, instead of showing regret, she regarded this to be against her self-
esteem, and the wife to whom this secret had been revealed also did not like this.
Finally, the Almighty admonished both these wives to show that in matters of religion,
even the wives of the Prophet (sws) are not beyond accountability.
Exegetes6 have generally linked the incident mentioned in this verse with that of
the previous one, and in this manner given it a very despicable form. However, as per
linguistic principles of Arabic, it is not necessary at all that the two incidents be
regarded as the same; it is, in fact, more probable that the two be distinct: the
Almighty checked one of the wives of the Prophet (sws) for a misdemeanour. Here, a
ۡ
linguistic principle should be kept in mind: by the words ‫ و ذ‬an independent incident
is generally referred to.
The Qur’ān has not mentioned what secret was confided and to which of the wives
was it confided. This secret has been kept a secret. For this reason, I do not deem it
proper to go after this. Wives of the Prophet (sws) are like our mothers. It is not at all
appropriate for the children to go after secrets which are between their fathers and
mothers. This is so in particular, when knowing this secret has no role in understanding
this verse. Here, the admonishment relates to divulging a secret, and if we start
investigating this secret, it would only mean that we are doing something from which
we have been stopped. However, what is very evident from this verse is that the
Prophet (sws) would confide to his wives which shows that he had full trust in their
ability to keep secrets and in their intellect and wisdom as well. The beauty of
husband-wife relationship rests on this trust. If this trust does not exist, then the two
would be leading a life devoid of higher human values.
ۡ ۡ ۡ ٰ
In the section: OP‫ ﻟﻌﻠ ۡﻴﻢ ﻟﺨﺒ‬8ž‫ ﻗﺎل ﻧﺒﺎ‬j ‫ﺒﺎك ﻫﺬ‬È‫ ﻓﻠﻤﺎ ﻧﺒﺎﻫﺎ ﺑ ٖﻪ ﻗﺎﻟ ۡﺖ ﻣ ۡﻦ ﻧ‬a part of the discourse has been
suppressed as per contextual indications: the wife to whom the Prophet (sws) had
confided revealed the secret to another of his wives. Just as the wife who made this
mistake is not specified, similarly it is not indicated as to which of the wives she had
revealed the secret; however, this much is evident that the matter remained among the
wives; it was not revealed to any other person. The exegetes have generally named
7
‘Ā’ishah (rta) and Ḥafṣah (rta) in this regard. If this view is accepted, then it becomes
evident that the relations between the two of them were so cordial that they did not
hide secrets from one another. This view also refutes the reports in which some
when the Prophet informed his wife of this, she said: Who informed you of this? The Prophet
replied: I was informed by the Omniscient and the All-Knowing God.
6. See, for example: Ibn Kathir, Tafsir al-Qur’ān al-‘Aẓim, vol. 4, 388-389. (Translator)
incautious narrators have attributed jealousy and rivalry between them.

The Almighty informed the Prophet (sws) of his secret being disclosed; after that
the latter chided the wife who had committed this mistake. This was essential because
secrecy has a great importance in husband-wife issues. It is essential for wives to
protect the secrets of their husbands. The Qur’ān has specially mentioned that pious
ۡ ٰ ٰ ٰ ٰ
wives are those who guard secrets: (٣٤:٤) .‫( ﻓﺎﻟﺼﻠ ٰﺤﺖ ﻗﻨﺘ ٌﺖ ٰﺣﻔﻈ ٌﺖ ﻟﻠﻐ ۡﻴﺐ‬so, pious women are
obedient [to their husbands] and keep their secrets, (4:34)). A wife is the natural
trustee of her husband’s secrets. If she is unfaithful in this regard, then this will only
mean that the person who had been entrusted with the protection of his house has
broken into it. This characteristic of faithfully guarding the secrets of the husband is
essential for every wife; however, higher the rank, the more the responsibility. This
responsibility on the wives of the Prophet (sws) was much more than others; for this
reason, the Prophet (sws), at the behest of God, checked them so that it becomes
evident to everyone that no one is beyond accountability in matters which pertain to
the bounds set by God.
ۡ ۡ " ۡ
The words ‫ﺾ‬ ٍ ‫ﻌ‬€ ‫ﻦ‬È ‫ض ﻋ‬D› ‫ﻌﻀﻪ و‬€ ‫ف‬D› refer to a very subtle reality: the Prophet (sws) did
call one of his wives to account because it was a requisite of religion; however, he did
not humiliate her in this process of accountability; he revealed a few facts, and ignored
some others. This mannerism was adopted by him so that his wife is admonished at her
behaviour and at the same time she does not end up dejected and disheartened. In the
first place, the Prophet (sws) possessed a lot of affection and sympathy for others; he
would not use harsh words to scold the hypocrites and his opponents. In the second
place, this matter related to the wives of the Prophet (sws) about whom it could not
have been imagined that any error that emanated from them was based on any planned
ill-intention. Consequently, this mistake also, as indicated before, was not of this
category; it only resulted because one of the wives thought that another of the wives
was also a confidant and beloved of the Prophet (sws), and so there was no harm in
sharing a secret with her and that this sharing would, in fact, increase mutual trust and
love. This notion was based on a noble intention, and had no element of ill-intention in
it. However, an important aspect was ignored in the matter: disclosing secrets is against
the character which the Almighty wants to see in the wives of His Prophet (sws) as
well as in the Prophet (sws) himself. It was essential that the wives possess this lofty
character because they were to be idealized by all believing women of the ummah.
Moreover, the matter related to the Prophet (sws), who was not merely a husband; he
was also a messenger of God. Because of this importance that this issue had, those
involved were checked on their behavior, but the manner in which this accountability
took place was not to disgrace them; rather it took place in an indirect manner through
various pointers. This method of checking yields the desired results in mistakes which
are not made because of ill-intention.
Here, I would rather not touch upon the actual secret referred to in this verse, the
way our exegetes have tried to unveil it. This is firstly because it is based on narratives
which are in obvious contradiction to one another; secondly, this undertaking is also
against the teaching of the verse under discussion: when the Prophet (sws) himself did
not like to divulge it completely, and the Almighty expressed His likeness for the
manner adopted by the Prophet (sws), how can it then be the right course of action for
others to try to go after the secret, especially when it pertained to the Messenger of
God and his wives?
ۡ ۡ ۡ ٰ
The words OP‫ ﻟﻌﻠ ۡﻴﻢ ﻟﺨﺒ‬8ž‫ ﻗﺎل ﻧﺒﺎ‬j ‫ﺒﺎك ﻫﺬ‬È‫ ﻓﻠﻤﺎ ﻧﺒﺎﻫﺎ ﺑ ٖﻪ ﻗﺎﻟ ۡﺖ ﻣ ۡﻦ ﻧ‬express wonder and amazement
at the wife who had divulged the secret; she did not deny the happening; however,
instead of realizing her mistake, she was more interested in knowing how the Prophet
(sws) was informed about it. She must have thought that the wife in whom she had
confided must have told him; she had grounds to believe so because she had not
disclosed this secret to any one else except her. It is even possible that she might have
been angry at this situation, as is indicated by the words: ‫ﺒﺎك‬È‫( ﻣ ۡﻦ ﻧ‬who informed you?).
If this was the case, then there was a need to be surprised about it. If a person thinks
that his or her trust has been breached, he naturally feels sad. However, the Prophet
(sws) clarified her misconception immediately that he was informed by the Almighty
who knows all and is Omniscient. This explanation by the Prophet (sws) must have
cleared the doubts of his wife, which was essential. For this reason, the Prophet (sws)
did not delay the explanation.
ۡ ۡ ۡ ٰ ٰ ٰ ۤ
‫ ۡﻌﺪ‬€ ‫ﻜﺔ‬T‫ﻠ‬Ê ‫ و ﻟﻤ‬l VP‫ ۡﻳﻞ و ﺻﺎﻟﺢ ﻟﻤ ۡﺆﻣﻨ‬Oۡm‫ و ۡن ﺗﻈﻬﺮ ﻋﻠ ۡﻴﻪ ﻓﺎن ﷲ*) ﻫﻮ ﻣ ۡﻮﻟٰˆﻪ و ﺟ‬l ‫ ﷲ*) ﻓﻘ ۡﺪ ﺻﻐ ۡﺖ ﻗﻠ ۡﻮﺑﻜﻤﺎ‬8_ ‫ۡن ﺗﺘ ۡﻮﺑﺎ‬
ۡ ٰ
8
﴾٤﴿ Oٌ P‫ذﻟﻚ ﻇﻬ‬
Here the question arises that it was one of the wives who had committed this
mistake; so why have both been addressed in this verse, and what was the mistake the
other wife had committed, on which she has been asked to repent for she was
apparently innocent?
The answer to this question is that when the Prophet (sws) expressed his distaste at
one of his wives for disclosing a secret, the other wife would have thought that this
distaste was owing to the fact that the secret had been disclosed to her; she must have
thought that after all the secret was revealed to her only and to no stranger; so why
should the other wife be rebuked; this can only mean that she – to whom the secret
had been divulged – has been considered an outsider. Although this notion of hers was
based on an absolute misunderstanding, however, when there exists a competition for
trust and love, it is not improbable for such a misunderstanding to arise.
8. If you two turn to God in repentance, it is only befitting for you; your hearts are already
inclined to God, and if you unite against him, God is his protector, and Gabriel, and all
righteous Muslims and moreover the angels also are his helpers.
Nevertheless, both the wives regarded this matter to be against their self-esteem, and
this feeling made them shy away a little from the Prophet (sws). In normal
circumstances, this attitude was nothing extra-ordinary; such things happen every now
and then between a husband and wife; however, the matter was between the Prophet
(sws) and his wives. So, the Almighty sternly checked those involved so that it
becomes evident to the wives that in matters of religion expression of unjustified vanity
has no place. If they were at fault, they were liable more than others to reform
themselves. It was only this attitude which was befitting their rank and status, and also
a requisite of their faith and repentance. However, if they became stubborn and united
against the Prophet (sws) in this attitude, they should remember that a Messenger of
God does not depend on them for his inner-satisfaction and resolve; it is, in fact, they
who are dependent on him.
Here, it needs to be kept in consideration that the attitude shown by these two wives
was not driven by anger and hatred; it was driven by trust and love, or in other words,
their confidence and conviction in him; however, the Qur’ān checked it with stern
words. I have already indicated the reason for this in the introduction of this sūrah: the
real teaching of this sūrah is that even where emotions are involved on the basis of
fondness and love, it is essential to remain within the bounds stipulated by God and to
fully abide by His injunctions. As a consequence of this, the wives of the Prophet
(sws) should not merely regard him as their husband; they should also regard him to
be a Messenger of God in all circumstances, and in all situations, specially remember
this status of his because this status overshadows all others. ٰ ۤ
Our exegetes have gravely faltered in interpreting the section of verse: )*‫ ﷲ‬8_ ‫ۡن ﺗﺘ ۡﻮﺑﺎ‬
‫ﻓﻘ ۡﺪ ﺻﻐ ۡﺖ ﻗﻠ ۡﻮﺑﻜﻤﺎ‬. In their opinion, the word ‫ ﺻﻐ ۡﺖ‬means “to deviate” and to them the
translation of the verse is: “If you repent, then this is only befitting for you because
your hearts have deviated.”9
There are many errors in this interpretation – some of which are pointed out below:
Firstly, this interpretation is totally against the linguistic principles of Arabic. The
word ‫ ﺻﻐﻮ‬does not mean “deviation” in Arabic; on the contrary, it means “to incline
and to bend towards something.” My mentor, Imām ḥamīd al-Dīn Farāhī has
researched into the meaning of this word in his exegesis on Sūrah al-Tahrīm. I am
reproducing its relevant portion below:
In all languages of the world in general, and in Arabic in particular, there are
certain words which besides having an aggregate meaning, are also reserved for
specific meanings. People who are not aware of this feature of a language are
totally deprived of its understanding.10
10. Farāhī, Majmū‘ah tafāsīr, 176-177.
After stating this principle, while citing an example of it, he writes:
For example, the word ‫ﻣﻴﻞ‬, which means “to bend and to swerve” conforms to an
aggregate meaning which is represented by many words in Arabic: For example:
‫ ﺟﻮر‬، ‫ زﻳﻎ‬، DE‫ إﻧ‬، ‫إرو ء‬. However, all these words mean ‫( ﻣﻴﻞ ﻋﻦ أﻟ¾`ء‬to bend away from
something or to leave something). Under this aggregate meaning are also words
such as ‫ ﺻﻐﻮ‬، ‫ إﻟﺘﻔﺎت‬، ‫ ﺗﻮﺑﺔ‬، 89 which mean ‫ أﻟ¾`ء‬8_‫( ﻣﻴﻞ إ‬to be inclined to or to bend
towards something).
A scholar of Arabic who is aware of this essence of the word knows that the
expression ‫ ﺻﻐ ۡﺖ ﻗﻠ ۡﻮﺑﻜﻤﺎ‬means ‫ ﷲ*) و رﺳﻮﻟﻪ‬8_‫( أﻧﺎﺑﺖ ﻗﻠﻮﺑﻜﻤﺎ و ﻣﺎﻟﺖ إ‬the hearts of both of you
are inclined towards God and His Messenger) because the word ‫ ﺻﻐﻮ‬means “to
bend to and to incline towards something” and not “to bend away and to swerve
away from something.”
This essence of the word is also found in all its derived words (mushtaqqāt). For
example, the expression ‫ ﺻﺎﻏﻴﺔ ﻟﺮﺟﻞ‬means “to follow someone’s ways.” Similarly, the
expression ‫ ﺻﻐﻮه ﻣﻌﻚ‬means “He is inclined towards you.” Another example is the
expression: ‫ ﻓﻶﻹن‬8_‫أﺻﻐﻴﺖ إ‬. It means “You turned your ears to him.” The words of a
narrative are:‫ إﻟﻴﻪ‬³¿‫ ﻟﺼﻮر ﻓﻶﻹ ﻳﺴﻤﻊ أﺣﺪ إﻵﻹ أﺻ‬89 ‫( ﻳﻨﻔﺦ‬when the trumpet is blown, everyone will
turn his attention towards it), An idiom reads: ‫ ﺧﺪه‬³¿‫( ﻟﺼ ` أﻋﻠﻢ ﺑﻤﺼ‬a child well recognizes
his embrace of love). The harrah (cat) narrative has the words: ‫ ﻟﻬﺎ ﻵﻻﻧﺎء‬³¿‫ﺎن ﻳﺼ‬v (they
would bend the utensil towards it so that it could easily drink from it). The jawf (inner
part) of a utensil is called ‫ ﺻﻐﻮ‬because everything gets accumulated in it.
Ibn Barī has presented the following couplet of some poet to adduce the meaning
of ‫( إﺻﻐﺎء ﺳﻤﻊ‬to direct one’s attention to someone):11
‫ﻣﺔ‬D¸‫ﻞ ﻣ‬v ‫ﺗﺮى ﻟﺴﻔﻴﻪ ﺑﻪ ﻋﻦ‬

‫ ﻟﺘﺸﺒﻴﻪ إﺻﻐﺎء‬8_‫ إ‬89‫زﻳﻎ و‬
Tara al-safihi bihi ‘an kulli makrimatiṇ
Zayghuṇ, wa fi ila al-tashbihi iṣghā’uṇ
(The foolish turns away from noble and honourable things and turns his attention
towards silly things.)
A poet while praising a she-camel says:12
11. Ibn Manzūr, Lisān al-‘arab, vol. 14, 461.

12. Ibid. vol, 14, 461.
‫ ذ ﺷﺪﻫﺎ ﺑﺎﻟﻜﻮر ﺟﺎﻧـﺤﺔ‬³¿‫ﺗﺼ‬

‫زﻫﺎ ﺗـﺜﺐ‬DÛ 89 ‫` ذ ﻣﺎ ﺳﺘﻮى‬a‫ﺣ‬
Tuṣghi idhā shaddahā bi al-kūri jāniḥataṇ
Ḥattā idhā mā istawā fi gharziha tathibu
(When he tightens the saddle on it, she turns her neck to become attentive, and
when he puts his feet in the stirrup, she leaps forward.)
A‘shā while mentioning the eye of his bitch says:13
‫زﻫﺎ‬DÛ ‫ ﺟﻨﺐ‬89 ‫ﺗﺮى ﻋﻴﻨﻬﺎ ﺻﻐﻮ ء‬

‫ﻣﺎ‬DE‫ و ﻟﻘﻄﻴﻊ ﻟـﻤ‬³è‫ﺗﺮ ﻗﺐ ﻛ‬
Tara ‘aynahā ṣghwā’ā fi janbi gharzihā
Turāqibu kaffi wa al-qaṭi‘a al-muharramā
(Her eye is bent towards its edge while she looks at my hand and brutal lash.)
Namr ibn Tawlab has used the idiom ‫ إﺻﻐﺎء أﻧﺎء‬in a specific connotation; however,
even then the real essence of the word is found in it:14
‫ ﻧﺎؤه‬³¿‫و ن ﺑﻦ ﺧﺖ ﻟﻘﻮم ﻣﺼ‬

‫ذ ﻟﻢ ﻳﺰ ﺣﻢ ﺧﺎﻟﻪ‬
Wa inna ibna ukhti al-qawmi muṣghaṇ inā’uhū
idhā lam yuzāḥim khalahū bi abiṇ jaldi
(And the rights of the nations’ nephew are violated, if he does not counter the
onslaught of his uncles through a brave father.)15
After citing these idioms and couplets from the Lisān al-‘arab, Imām Farāhī writes
with deep emotional feelings:
For the seekers of the truth, these testimonies should be enough; they would be
enough to satisfy them, and will not be influenced by the poisonous content
injected by the fabricators in historical narratives; when such elements were not
13. Ibid., vol. 12, 126.

14. Ibid., vol. 4, 409.
15. Farāhī, Majmū‘ah tafāsīr, 177-178.
able to alter the words of the Book of God, they went after distorting its meanings
and translated the word ‫ ﺻﻐﻮ‬as ‫( زﻳﻎ‬deviation) even though there is a world of
difference between the two. The recital ‫ ز ﻏﺖ‬reported in certain narratives is not
even worth paying attention to.16
Secondly, if the implied meaning was what the exegetes have interpreted: “if you
repent because your hearts have deviated,” this style adopted by the Qur’ān is totally
inappropriate. After citing numerous examples of the occurrence of ‫ ﻗ ْﺪ‬after the
conditional ‫( إن‬as is the case in this verse) from the Qur’ān and classical Arabic
poetry, Imām Farāhī has explained it thus:
If you reflect on these examples, you will realize that in this style, the sentence
ْ . If the
which comes after ‫ ﻗ ْﺪ‬states the ease and comfort of what is stated after ‫إن‬
suppressions in the discourse are unfolded, it would read thus: “if such and such
thing happens, then there is no problem or there is no wonder or this is something
very ordinary because such and such thing has happened.” In the light of this
detail, the verse would mean: “if, in order to please the Prophet (sws), you repent
before God, then this is precisely what is expected from you, because your hearts
are already inclined to Him.”17
Thirdly, the pious wives have been labelled with the sin of having warped and
twisted hearts, even though the nature of the incident, which I have described earlier
in the light of the words of the Qur’ān clearly shows that there was not a semblance of
any malafide intent involved and whatever happened, happened because of sincerity
and mutual trust and affection: the Prophet (sws) confided a matter to one of the
wives, who disclosed it to another of his wives out of sheer affection for her. When
the Almighty informed the Prophet (sws) of this matter, he checked the wife who was
guilty of this disclosure; however, she did not give due importance to this chiding of
the Prophet (sws) and reckoned that if she had disclosed a matter relating to her
husband to another of his trusted and beloved wives, then this was not a mistake that
called for such accountability. Moreover, when, because of this attitude, the Prophet
(sws) became reserved with her, she too, owing to her love for him, was put off from
him because of her trust in him and the wife to whom she had disclosed the secret also
supported her. As referred to above, the two felt slightly humiliated that they had been
rebuked for something that had been disclosed to them; it is but natural for such
sentiments of self-esteem to arise in the wives of noble families.
Here, one should also keep in consideration the psychological reality that when a
person is angry because of his or her love for another person, then this anger is only
16. Ibid., 178.

17. Ibid., 179.
superficial and concealed in it is an intense desire to be united again. Same was the
case here. Both wives outwardly distanced themselves from the Prophet (sws), but in
their hearts greatly desired that if the Prophet (sws) expressed even a slight inclination
towards them, they would give up feigning anger. However, the Prophet (sws) could
not show any flexibility in his stance because, as explained earlier, he was to teach his
household that even with his near ones he must give priority to the directives of God
and His Messenger. It was the wives who were left with no choice but to give up their
unjustified self-esteem in this matter. However, the fetters of love and trust are very
gripping. In spite of wanting something to happen that ended this embargo, they
remained hesitant in taking the initiative. The Qur’ān ٰ ۤ has pointed to this internal
conflict within them by the words ‫ ﷲ*) ﻓﻘ ۡﺪ ﺻﻐ ۡﺖ ﻗﻠ ۡﻮﺑﻜﻤﺎ‬8_ ‫ ۡن ﺗﺘ ۡﻮﺑﺎ‬in a very effective way.
Alas! Our exegetes were unable to understand this, and erroneously regarded this
inclination of the hearts to be deviation of the hearts. ٰ
ۡ ۡ ۡ ۡ ٰ
Consider now, the next part of the verse: ‫ و‬l VP‫ ۡﻳﻞ و ﺻﺎﻟﺢ ﻟﻤﺆﻣﻨ‬Om‫و ۡن ﺗﻈﻬﺮ ﻋﻠ ۡﻴﻪ ﻓﺎن ﷲ*) ﻫﻮ ﻣ ۡﻮﻟٰˆﻪ و ﺟ‬
ۡ ٰ ۡ ٰ
Oٌ P‫ ۡﻌﺪ ذﻟﻚ ﻇﻬ‬€ ‫ﻜﺔ‬T‫ﻠ‬Ê ‫ ﻟﻤ‬. The word ‫ ﺗﻈﻬﺮ‬means “to become the helpers and supporters of one
another.” The preposition 8x‫ ﻋ‬after it has incorporated in it the meaning of uniting
against the Prophet (sws). I have already explained earlier the nature of this “united
front” and its cause: it was not an expression of clash; it was only an expression of
trust and fond affection. They thought that in this matter they had a right to express
their self-regard. At that time, they did not realize the fact that in matters of religion
no one is beyond accountability, not even the Messenger of God.
Here, it needs to be kept in mind that as per the more famed narratives, the two wives
referred to here are ‘Ā’ishah (rta) and Ḥafṣah (rta) about whom we get an impression
from some narratives recorded in exegetical works that the two were jealous of one
another in the way two rival wives normally are. However, their characters depicted in
these verses clearly present an indubitable testimony that they so deeply loved one
another that they would even share secrets about their husband, and at times, in
sympathy for one another, would shy away from their husband.
Though the verse addresses only these two wives, yet the admonition present in it
relates to all the pious wives. They are told that if they shy away from the Prophet (sws),
it is not that he would suffer from the loss of their company; the affection the Prophet
(sws) has for them is secondary; His real association is with God Who is his Lord and
Master. After Him, Gabriel, who brings revelations, is his friend and associate and after
him the righteous among the believers occupy this position – believers who are the real
worthy recipients of his attention and instruction. To add to this noble group are the
angels of God who accompany and support him in every hardship.
The implication of this section of the verse is that the wives of the Prophet (sws),
while dealing with him, must realize the great difference there was between an
ordinary husband and that of a husband who was a Messenger of God. They should
honour the time he was able to give them from his hectic involvements, and should
not think that as the Prophet (sws) was in need of their love and companionship, he
would always pamper them; he would pamper them only to the extent possible in the
limits set by God. If these limits were even slightly exceeded, it was his obligation to
hold them accountable for this, and it would not be befitting for him to show any
slackness in this duty.
Ê ٰ ٰ ۡ ۡ ۡ ۤ ۤ
18
﴾٥﴿ ‫ ٰﺤ ٍﺖﺛﻴ ٰﺒ ٍﺖو ۡﺑ– ًﺎر‬T‫ﺳ‬Ê ‫ ٰﺒ ٍﺖ ٰﻋﺒ ٰﺪ ٍت‬T‫ ﻣﻨﻜﻦ ﻣ ۡﺴﻠ ٰﻤ ٍﺖﻣ ۡﺆﻣﻨ ٍﺖﻗﻨ ٰﺘ ٍﺖ ﺗ‬Oً P‫ﻋ ٰ `رﺑ "ﻪ ۡن ﻃﻠﻘﻜﻦ ۡن ﻳ ۡﺒﺪﻟ "ﻪ زو ًﺟﺎ ﺧ‬
Expressed in this verse is the same topic as the previous verse, albeit in a more stern
manner viz a viz the requirement of accountability. The pious wives are addressed and
told that they should not think that if they shy away from the Prophet (sws), then he
would be deprived of the support of close ones. Just as today the Almighty has selected
them for his companionship, he can select better wives than them for this purpose if the
Prophet (sws) divorces them, and these wives will have all the qualities they are
required to have. The qualities enumerated here have all been discussed at other places
in the Qur’ān, specially in verse 25 of Sūrah al-Aḥzāb. Readers are advised to look up
the explanation of that verse. Its repetition here will only unnecessarily add more pages.
The real purpose of mentioning the word ‫( ﺛﻴ ٰﺒ ٌﺖ‬formerly-wedded) after ‫( إ ْﺑ–ﺎر‬virgins)
is that to God the real value of a person lies in his or her high moral character. Being
formerly-wedded or being a virgin is a secondary thing. If a lady has a high moral
character, then married ladies hold more importance than virgins, as is evident by their
prior mention in the verse.
The word ‫ ٰﺤ ٌﺖ‬T‫ﺳ‬Ê has generally been translated as “fasting women.” In my opinion, this
is an inaccurate translation. This actually refers to ‫( ﺳﻴﺎﺣﺖ‬siyāhat), a religious term,
which has a broad meaning. I have already mentioned in detail my research about this
word in verse 112 of Sūrah al-Tawbah. Its essence is ascetism and forsaking worldly
pleasures. Thus it refers to rituals which depict this, and include the fast, the i‘tikāf and
the ḥajj etc. It is in fact a ritual of worship of the category of monasticism (rahbaniyyah).
Just as monasticism is acceptable in Islam to a particular extent, similarly siyāḥat is also
acceptable to a certain extent. The fast, no doubt, is an important ingredient of it;
however, confining the translation of the word to it would thus be incorrect. I have
translated this world as abstinent, which is relatively more comprehensive and includes
all rituals which have this spirit. This of course includes the fast.
While reading this verse, it should be kept in mind that in it the wives of the Prophet
(sws) have been called to account – wives whose piety and purity was indubitable, and
wives who were superior to all women of the world. Such noble souls have been
threatened by divorce merely because they were slightly careless in a matter instructed
18. It may well be that he divorce you, then His Lord give him in your place better wives
than yourselves, who are submissive, true in faith, obedient, penitent, devout in worship,
abstinent, formerly-wedded and virgins.
by the Prophet (sws), and that too, not because of any antagonism or arrogance but
because of love and trust. One can only imagine from this the status accountability
occupies in Islam. In other words, it is this accountability which is the basis of
establishing ties and severing them: love, which is devoid of accountability, is not
love; it is bait thrown by Satan. The real beauty of the love of believers is that it is
subservient to the limits set by God. In such matters, they are never careless about one
another; in fact, the more they love a person, the more are they vigilant in their
accountability because this is the requisite of true love. When they see that no place
remains in the hearts for their words of counsel and affection, they feel no hesitation
in breaking ties with them, because once the spiritual relationship is broken, material
relationship occupies no significance in their eyes.
ۤ ٰ ٌ ٌ ۡ ۡ ۤ
‫ﻜﺔ ﻏﻶﻹظ ﺷﺪ ٌد ﻵﻹ • ۡﻌﺼ ۡﻮن ﷲ*) ﻣﺎ‬T‫ﻠ‬Ê ‫ﻔﺴﻜ ۡﻢ و ۡﻫﻠ ۡﻴﻜ ۡﻢ ﻧ ًﺎر و ﻗ ۡﻮدﻫﺎ ﻟﻨﺎس و ﻟﺤﺠﺎرة ﻋﻠ ۡﻴﻬﺎ ﻣ‬o ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻗ ۡﻮ‬
ۡ
19
﴾٦﴿ ‫ﻣﺮﻫ ۡﻢ و •ﻔﻌﻠ ۡﻮن ﻣﺎ ﻳ ۡﺆﻣﺮ ۡون‬
After the Prophet (sws) and his wives were called to account in the previous verses,
the common believers are also cautioned and reminded. The message sounded to them
is loud and clear: they have seen that even the Prophet (sws) and his wives are not
beyond accountability, let alone others. It is the duty of every person to do whatever
he can to protect himself and his family from fire. Whenever he sees any deviation on
their part regarding the directives of God, he should try to check it as soon as possible;
he should not worry whether this would weigh down heavily on them or not, and
whether, as a result, he might have to bear their displeasure and aversion. Bearing this
displeasure is much less bothersome, than letting them creep to the path that leads to
Hell. If he is not vigilant in this regard, then he himself will also be held accountable
for them, as per the narrative: ‫ﻠﻜ ْﻢ ﻣ ْﺴﺆ ْو ٌل ﻋ ْﻦ رﻋﻴﺘﻪ‬v‫ﻠﻜ ْﻢ ر ٍع و‬v ‫( أﻵﻹ‬beware that each of you is a
shepherd, and each person will be held accountable for his herd).20
ۡ
The words ‫ و ﻗ ۡﻮدﻫﺎ ﻟﻨﺎس و ﻟﺤﺠﺎرة‬reflect the nature of the fire: its fuel is people and
stones. With this fuel, it will blaze in its true form. The people referred to here are
obviously those who did not purify themselves in this world, and remained
contaminated with the filth of their sins. They never obeyed the sharī’ah revealed by
the Almighty so that they could become purified souls.
The stones mentioned here, as has been explained in the verse 23 verse of Sūrah al-
Baqarah earlier, are ones which were given the status of deities and were worshipped
in this world as such, and hence were a symbol of idolatry. It is to burn such objects
19. Believers! Protect yourselves and your kindred from the Fire – fuelled with men and
stones – on which harsh and stern angels shall be deputed. They never disobey whatever God
commands them and promptly do what they are directed to do.
20. Muslim, Al-Jāmi‘ al-ṣaḥih, vol. 3, 1459, (no. 1829).
that this fire of Hell has been prepared. When it will receive this fuel, it will be as if it
received its most cherished food. It will gulp each and everything while declaring: ‫ﻞ‬ ۡ ‫ﻫ‬
ۡ ۡ
(٣٠:٥٠) ‫( ﻣﻦ ﻣﺰﻳ ٍﺪ‬is there more? (50:30)) and will do as is expressed thus: ‫ و ﻵﻹ ﺗﺬر‬³Ï‫ﻵﻹ ﺗﺒ‬ ۡ ۡ
(٧٤:٢٧) (it will neither show
ۡ ۡ
mercyۤ ٰ norۡ spare anyone, (74:28)).
ٌ ٌ
ۡ
The words ‫ﻜﺔ ﻏﻶﻹظ ﺷﺪ د ﻵﻹ •ﻌﺼﻮن ﷲ*) ﻣﺎ ﻣﺮﻫﻢ و •ﻔﻌﻠﻮن ﻣﺎ ﻳﺆﻣﺮون‬T‫ﻠ‬Ê ‫ ﻋﻠ ۡﻴﻬﺎ ﻣ‬are a veiled reference to
ۡ ۡ ۡ ٌ
people who regard checking their family members on the greatest of mistakes to be
contrary to the love and affection they have for them. The implication of these words
is that if today love is stopping people from holding their family accountable for
faults, then they should remember that the angels deputed on Hell have no love and
regard for such people; these angels are very harsh and stern; it is better that before
they are encountered, people through accountability should try, if they can, to save
their own selves as well as their family from the clasp ۤ ٰ ofۡ this punishment.
ۡ ۡ ۡ ۡ ۡ ۡ
The implication of the part ‫ ﻵﻹ •ﻌﺼﻮن ﷲ*) ﻣﺎ ﻣﺮﻫﻢ و •ﻔﻌﻠﻮن ﻣﺎ ﻳﺆﻣﺮون‬is that if today people are
being asked to do accountability, and this directive is weighing heavily on them, then let
it be so, for it will not weigh down heavily on the keepers of Hell. They will never
disobey God in any of His directives, and will fully comply to what He asks them to do.
ۡ ۡ
21
﴾٧﴿ ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ﻧﻤﺎ ﺗ ۡﺠﺰ ۡون ﻣﺎ ﻛﻨﺘ ۡﻢ‬j ‫ ۡﻌﺘﺬرو ﻟﻴ ۡﻮم‬h ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻵﻹ‬
If people will try to make any excuses on the Day of Judgment, they will be told
that they are only reaping what they had sown. They will now taste the consequences
of what they did in the previous world; it is not that the crimes of others have been
inserted in their record of deeds; the result of their own deeds is being shown to them;
so, creating a clatter in this situation will be of no use to them; if they could have done
something to save themselves from this punishment, it was in the previous world; they
have no choice now.
ٰ ٰ ۡ ً ٰ ۤ
‫ ﻋ ٰ ` رﺑﻜ ۡﻢ ۡن ﻳﻜ¦ ﻋﻨﻜ ۡﻢ ﺳﻴﺎﺗﻜ ۡﻢ و ﻳ ۡﺪﺧﻠﻜ ۡﻢ ﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ‬j‫ ﷲ*) ﺗ ۡﻮﺑﺔ ﻧﺼ ۡﻮ ًﺣﺎ‬8_ ‫¼ﻳﺎﻳﻬﺎ ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﺗ ۡﻮﺑ ۡﻮ‬
ۡ ¦‫ ۡﻳﺪ ۡﻳﻬ ۡﻢ و ﺑﺎ ۡﻳﻤﺎﻧﻬ ۡﻢ •ﻘ ۡﻮﻟ ۡﻮن رﺑﻨﺎ ۤ ۡﺗﻤ ۡﻢ ﻟﻨﺎ ﻧ ۡﻮرﻧﺎ و ۡﻏ‬VۡP‫ ﺑ‬³Óٰ ‫ ﻧ ۡﻮرﻫ ۡﻢ ﻳ ۡﺴ‬l ‫ي ٰﷲ*) ﻟﻨ ` و ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﻌ "ﻪ‬¤áۡ ‫ﻵۡﻹﻧ ۡ ٰﻬﺮ® ﻳ ۡﻮم ﻵﻹ ﻳ‬
22
﴾٨﴿‫ﻞ ~ ۡ` ٍءﻗﺪ ۡﻳ ٌﺮ‬v 8ٰx‫ ﻧﻚ ﻋ‬l‫ﻟﻨﺎ‬
After the appeal sounded in the previous verse, in this verse all believers are called
21. Disbelievers! Make no excuses today; you are only being returned what you had been
doing.
22. Believers! Turn to God in sincere repentance. Hopefully, your Lord will wipe away from
you your sins and admit you to gardens watered by running streams. On the Day when He will
not disgrace the Prophet and those who professed faith with him. Their light will march in
front of them and on their right. They will pray: Lord, perfect our light for us and forgive us;
indeed, You have power over all things.
upon to repent on their sins and to turn to God in sincerity and shun indifference to the
truth.
Sincere repentance is that which is done with full humility of the heart and with true
resolve and after which a person has no desire to turn towards sin, and after
permanently divorcing sin, he earnestly presents himself before God.
I have already explained somewhere in this exegesis that when the word ‫ ﺗﺎب‬is
addressed by God to His creation, then it connotes a promise and glad tidings from
Him on the condition that a person proves ٰ ۡ himself worthy of these.
The word ‫ ﻳ ۡﻮم‬in ‫ي ﷲ*) ﻟﻨ ` و ﻟﺬ ۡﻳﻦ ٰ ﻣﻨ ۡﻮ ﻣﻌ "ﻪ‬¤á‫ ﻳ ۡﻮم ﻵﻹ ﻳ‬can be regarded as the locus (ẓarf) of
the verb or some other verb can be regarded to be suppressed before it. On that Day,
the Almighty will not humiliate the Prophet (sws) and his companions who were
believers because they had already adopted those people as their own companions in
the previous world whom they filtered out through the sieve of accountability and who
had purified themselves from the filth of polytheism and disbelief, and were very
sincere. These people will not be the ones who themselves led hypocritical lives, and
because of their weak and compromising attitude led their family and other relations
to hypocrisy. Such people will be humiliated on the Day of Judgement, because on
that day they will be engulfed by the darkness of their hypocrisy, while, on the other
hand, the Prophet (sws) and his Companions (rta) would be advancing to their
destination and their path would be lit up with the radiance of their faith and sincerity.
ۡ ۡ ۤ ۡ ٰ
The last part of the verse: ‫ﻞ‬v 8ٰx‫ ﻧﻚ ﻋ‬l ‫ ۡﻳﺪ ۡﻳﻬ ۡﻢ و ﺑﺎ ۡﻳﻤﺎﻧﻬ ۡﻢ •ﻘ ۡﻮﻟ ۡﻮن رﺑﻨﺎ ﺗﻤ ۡﻢ ﻟﻨﺎ ﻧ ۡﻮرﻧﺎ و ﻏ¦ ۡ ﻟﻨﺎ‬VP‫ ﺑ‬³Ó‫ﻧ ۡﻮرﻫ ۡﻢ ﻳ ۡﺴ‬
ۡ‫ ~ ۡ` ٍء ﻗﺪﻳ ٌﺮ‬refers to the success and triumph of the Prophet (sws) and his Companions
(rta). On that Day, everyone will be wandering in darkness; however, the Prophet
(sws) and his Companions (rta) will be guided by a light which will be in front of
them and on their right side, and they will be praying to God to perfect their light, and
to forgive them because He has power over all things.
The light mentioned here is also referred to in Sūrah al-Ḥadīd earlier. There also,
people who will be humiliated are alluded to:
ٰ ۡ ۡ ۡ ٰ ۡ ۡ ۡ
‫ﻜﻢ ﻟﻴ ۡﻮم ﺟﻨ ٌﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘﻬﺎ‬¹Dٰ §‫ ۡﻳﺪ ۡﻳﻬ ۡﻢ و ﺑﺎ ۡﻳﻤﺎﻧﻬ ۡﻢ ﺑ‬VP‫ ﻧ ۡﻮرﻫ ۡﻢ ﺑ‬³Óٰ ‫ و ﻟﻤ ۡﺆﻣﻨﺖ ﻳ ۡﺴ‬VP‫ﻳ ۡﻮم ﺗﺮي ﻟﻤ ۡﺆﻣﻨ‬
ۡ ۡ ٰ ٰ ۡ ٰ ۡ ۡ ۡ ٰ ٰ ۡ
‫ﻘﺘﺒ ۡﺲ‬o ‫ ۡوﻧﺎ‬ä‫ ﻳ ۡﻮم •ﻘ ۡﻮل ﻟﻤﻨﻔﻘ ۡﻮن و ﻟﻤﻨﻔﻘﺖ ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨﻮ ﻧ‬.‫ ذﻟﻚ ﻫﻮ ﻟﻔ ۡﻮز ﻟﻌﻈ ۡﻴﻢ‬j ‫ﻵۡﻹﻧ ٰﻬﺮ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ‬
ٌ ‫ب ﺑ ۡﻴﻨﻬ ۡﻢ ﺑﺴ ۡﻮر ﻟ "ﻪ ﺑ‬DÙ‫ ﻓ‬j ‫ ﻗ ۡﻴﻞ ۡرﺟﻌ ۡﻮ ورآء• ۡﻢ ﻓﺎﻟۡﺘﻤﺴ ۡﻮ ﻧ ۡﻮ ًر‬l ‫ﻣ ۡﻦ ﻧ ۡﻮرﻛ ۡﻢ‬
‫ ﺑﺎﻃﻨ "ﻪ ﻓ ۡﻴﻪ ﻟﺮ ۡﺣﻤﺔ و ﻇﺎﻫﺮ "ه ﻣ ۡﻦ‬j ‫ﺎب‬ ٍ
ۡ ۡ ۡ ۡ
‫ﺗﻜﻢ‬DÛ ‫ﻔﺴﻜ ۡﻢ و ﺗﺮﺑ ۡﺼﺘ ۡﻢ و ۡرﺗ ۡﺒﺘ ۡﻢ و‬o ‫ و ﻟٰﻜﻨﻜ ۡﻢ ﻓﺘﻨﺘ ۡﻢ‬8ٰx‫ ﻗﺎﻟ ۡﻮ ﺑ‬j ‫ ﻳﻨﺎد ۡوﻧﻬ ۡﻢ ﻟ ۡﻢ ﻧﻜ ۡﻦ ﻣﻌﻜ ۡﻢ‬.‫ﻗﺒﻠﻪ ﻟﻌﺬ ب‬
ۡ ٰ ٰ ٰ
(١٤-١٢:٥٧) . ‫• ۡﻢ ﺑﺎﷲ*) ﻟﻐﺮ ۡور‬DÛ ‫` ﺟﺂء ۡﻣﺮ ﷲ*) و‬a‫ ﺣ‬8ž‫ﻵۡﻹﻣﺎ‬
On the Day when you shall see believing men and believing women, with their
light shining before them and on their right. They would be given the glad tidings:
“Rejoice this day for you shall enter gardens watered by running streams in which
you shall abide for ever.” This is the supreme success. On the day when
hypocrites, both men and women, will say to the believers: “Please give us that
chance to benefit from your light.” But they will be told: “Go back, and seek
some other light there!” Then a wall with a gate shall be set before them. Inside it
shall be mercy, and outside it will be torment. These hypocrites will cry out to
them: “Were we not with you?” “Yes,” they will reply, “but you tempted
yourselves, you waited, you doubted, and were deceived by desires until the
decision of God arrived and Satan deceived you about God.” (57:12-14)
ۡ ۡ ۤ
The words ‫ﻞ ~ ۡ` ٍء ﻗﺪ ۡﻳ ٌﺮ‬v 8ٰx‫ ﻧﻚ ﻋ‬l ‫ رﺑﻨﺎ ﺗﻤ ۡﻢ ﻟﻨﺎ ﻧ ۡﻮرﻧﺎ و ﻏ¦ ۡ ﻟﻨﺎ‬refer to the fact that this light shall be
shown to these people before they enter Paradise in order to guide them to it. At that
time, there will be darkness around them, except on their front and on their right. For
this reason, these people, while showing deep gratitude on this favour of the
Almighty, will pray to Him to complete their light, and to forgive them. Obviously,
when they will be given the light to guide them, while they would be treading the path
leading to Paradise, this will also induce in them the expectation that the Almighty
will bless them with His forgiveness, and that will be the time when this light will
manifest itself completely. Thus, they will pray that this expectation of theirs is
fulfilled.
The words ‫ﻞ ~ ۡ` ٍء ﻗﺪ ۡﻳ ٌﺮ‬v 8ٰx‫ ﻧﻚ ﻋ‬uttered by these people will be an expression of the fact
that though they did believe that God had power over all things, they had now seen
this with their own eyes that this is indeed so.
ۡ ۡ ۡ ۡ ۡ ۡ ۡ ٰ ۡ ۡ
23
﴾٩﴿ OP‫ و ﺑﺌﺲ ﻟﻤﺼ‬j ‫ﻬ ۡﻢ ﺟﻬﻨﻢ‬¹‫ و ﻣﺎ ٰو‬j ‫ و ﻏﻠﻆ ﻋﻠ ۡﻴﻬ ۡﻢ‬VP‫¼ﻳﺎﻳﻬﺎ ﻟﻨ ` ﺟﺎﻫﺪ ﻟﻜﻔﺎر و ﻟﻤﻨﻔﻘ‬
After the accountability of the believers and the near ones, it is stressed upon the
Prophet (sws) to be vigilant in this divinely-bestowed responsibility of accountability.
The jihād mentioned in the verse relates both to the sword and the tongue; however,
both have their own sphere. The sword was to be used against people to whom the
truth had been communicated in such a conclusive manner that they were left with no
excuse to deny it, and had come out as its open enemies. Details of this jihād can be
seen in the previous sūrahs. On the other hand, people who seemingly claimed to
profess faith but evaded its requisites were to face verbal accountability. At this
juncture, the tone of this accountability was not to be soft; it was directed to be carried
out in a stern manner.
The reason because of which the Prophet (sws) had been asked to be stern is that
whenever he would check the hypocrites on their mistakes, he would be very soft
because of his graciousness so that they did not feel humiliated. These people should
23. Prophet! Wage war against the disbelievers and the hypocrites, and deal sternly with
them. And Hell is their abode and what an evil abode it is.
have valued this gracious attitude of the Prophet (sws); however, since they did not
deserve this graciousness, instead of benefitting from it, they became audacious enough
to think that they were succeeding in deceiving the Prophet (sws). For this reason, the
Almighty directed him to change his tone, and asked him to be stern and unyielding in
calling them to account for their misdeeds so that these people take heed and if they
wanted, they could reform themselves or at least be left with no excuse. I have already
explained this subject in the verse 3 of Sūrah al-Tawbah. Those interested can look it
up. ۡ
ۡ ۡ ۡ
The words OP‫ و ﺑﺌﺲ ﻟﻤﺼ‬j ‫ﻬ ۡﻢ ﺟﻬﻨﻢ‬¹‫ و ﻣﺎ ٰو‬direct the Prophet (sws) to fully caution and
remind these people that if they did not change their attitude, they should remember
that Hell would be their abode which no doubt is the worst of all abodes.
ۡ ٰ
‫ ﻓﺨﺎﻧ ٰﺘﻬﻤﺎ ﻓﻠ ۡﻢ‬VP‫ﺎﻧﺘﺎ ﺗ ۡﺤﺖ ﻋ ۡﺒﺪ ۡﻳﻦ ﻣ ۡﻦ ﻋﺒﺎدﻧﺎ ﺻﺎﻟﺤ‬v j ‫ب ﷲ*) ﻣﺜﻶًﻹ ﻟﻠﺬ ۡﻳﻦ ﻛ¦ و ۡﻣﺮ ت ﻧ ۡﻮ ٍح و ۡﻣﺮ ت ﻟ ۡﻮ ٍط‬æ
ۡ ٰ ً ٰ ۡ ۡ
24
﴾١٠﴿ VP‫•ﻐﻨﻴﺎ ﻋﻨﻬﻤﺎ ﻣﻦ ﷲ*) ﺷ ۡﻴﺌﺎ و ﻗ ۡﻴﻞ ۡدﺧﻶﻹ ﻟﻨﺎر ﻣﻊ ﻟﺪﺧﻠ‬
Here at the end, examples are cited to show that what will benefit a person before
God is his own deeds. Those who will not bring the treasure of good deeds with them
to God will not be able to benefit from being related to the noblest of people.
The examples of the wives of Noah (sws) and Lot (sws) have been presented here ٰ as
ً
a general counsel for the addressees of this verse and thus the words: ‫ب ﷲ*) ﻣﺜﻶﻹ ﻟﻠﺬ ۡﻳﻦ‬æ
‫( ﻛ¦ و‬God cites the example of Noah’s wife and Lot’s wife to the disbelievers). These
examples are related in a very general manner to the incidents concerning the pious
wives of the Prophet (sws) mentioned at the beginning of the sūrah. It is not correct to
construe that these examples have some special relation to those incidents. The
greatest thing which contributed to the indifference of people, especially religious
people, regarding accountability in the Hereafter was their wrong notion that since
they were the descendents of the favoured ones of God, the fire of Hell would not
touch them. The Jews and Christians were devastated because they were inflicted with
this wrong notion, and now the Muslims were following their footsteps.
The word ‫( ﺧﺎﻧﺖ‬betrayal) is used for both women. It is very obvious that these ladies
were not faithful to their husbands as far as being their confidants was concerned;
however, it does not necessarily mean that they were besmeared with profligacy and
licentiousness. The Almighty protects His prophets from such filth. It is mentioned in
narratives that the wife of Lot (sws) would inform the ruffians of his nation whenever he
would receive guests. These misdeeds have been called acts of betrayal by the Qur’ān.
24. God cites the example of Noah’s wife and Lot’s wife to the disbelievers. Both were
married to two of Our righteous servants; then they betrayed them. So their husbands could in
no way protect them from God and both women were told: go you also and enter the Fire with
those who enter it.
ۡ ۡ ۡ ٰ
‫ﻋ ۡﻮن و ﻋﻤﻠ ٖﻪ‬D°ۡ ‫ ﻟﺠﻨﺔ و ﻧﺠ¨`ۡ ﻣ ۡﻦ‬89 ‫ ﻋﻨﺪك ﺑ ۡﻴ ًﺘﺎ‬8ۡ _ ‫ ذ ﻗﺎﻟ ۡﺖ رب ۡﺑﻦ‬ß ‫ﻋ ۡﻮن‬D°ۡ ‫ب ﷲ*) ﻣﺜﻶًﻹ ﻟﻠﺬ ۡﻳﻦ ٰ ﻣﻨﻮ ۡﻣﺮ ت‬æ ‫و‬
ۡ ٰ ۡ
25
﴾١١ۙ ﴿ VP‫و ﻧﺠ¨ ۡ` ﻣﻦ ﻟﻘ ۡﻮم ﻟﻈﻠﻤ‬
This example is meant to teach Muslims the fact that even in the worst of
circumstances it is essential that they protect their faith. If, in these circumstances, a
Muslim is living luxuriously, it is a requisite of his faith that if he feels that this
atmosphere is detrimental to his faith and is a place of torment for him, he should
protect his faith by bearing every hardship. Although the wife of the Pharaoh was the
queen and lived in a palace, she still prayed to God to grant her a house in Paradise,
and to rid her of the Pharaoh and his evil and from his wicked people. It is obvious
from this that she felt that she was living in a place of torment because the whole
environment was replete with sin and oppression. A believer, whether man or woman,
should never breathe in satisfaction in such an environment, even though he or she in
ۡ ٰ
these circumstances is living in a palace.
ۡ ۡ ‫ و ﻧﺠ¨ ۡ` ﻣ ۡﻦ‬that she was fully
It is evident from the words VP‫ﻋ ۡﻮن و ﻋﻤﻠ ٖﻪ و ﻧﺠ¨ ۡ` ﻣﻦ ﻟﻘ ۡﻮم ﻟﻈﻠﻤ‬D°
aware of the fact that if a person is living prosperously in an evil atmosphere and is
not directly involved in the sins and excesses committed in it, even then he cannot
protect himself from its foul effects. In order to be shielded from such effects, it is
essential that he show abhorrence and detestation to them, and whenever possible
should run away from it.
ۡ ٰۡ ۡ ۤ
26
﴾١٢﴿ VP‫ﺎﻧ ۡﺖ ﻣﻦ ﻟﻘﻨﺘ‬v ‫ﺟﻬﺎ ﻓﻨﻔﺨﻨﺎﻓ ۡﻴﻪ ﻣ ۡﻦ ر ۡوﺣﻨﺎو ﺻﺪﻗ ۡﺖﺑ–ﻠ ٰﻤﺖ رﺑﻬﺎ وﻛﺘﺒ ٖﻪو‬Dۡ °‫ ۡ` ۡﺣﺼﻨ ۡﺖ‬a‫وﻣ ۡﺮﻳﻢ ۡﺑﻨﺖﻋ ۡﻤ ٰﺮن ﻟ‬
Here, at the end, the example of Mary (sws) is cited: although she was born in an
evil environment, through sheer attention, devotion, hard-work and worship she
attained a unique status in the eyes of God.
At the time she was born, the Israelites were slaves to the Romans. The extent of
moral decadence they had plunged into at that time can be seen from the extent to
which John (sws) and later Jesus (sws) censured them. Moreover, the character
displayed by the Israelites can also be gauged from the attitude they adopted with
these two prophets and other righteous people. It was as a result of this attitude that
the Almighty cursed them forever. It is in these decadent circumstances that Mary
(sws) was born; she never received any support worthy of mention from her past,
however, even in her childhood she greatly moved the prophet Zachariyyā (sws), her
25. And God cites the example of the Pharaoh’s wife for the believers when she prayed:
“Lord, build me a house with You in Paradise and deliver me from the Pharaoh and his deeds
and deliver me from a wicked nation.”
26. And cites the example of Mary, ‘Imrān’s daughter, who preserved her chastity. Thus into
her We breathed Our spirit and she attested the words of her Lord and His Books, and she was
among the obedient.
maternal aunt’s husband, when he would visit her in the Bayt al-Maqdis where she
would be stationed for worship. He would be full of praise when he felt her spiritual
achievements. It was these achievements which impressed him so much that he prayed
to God to bless him with such a son. Later, his prayer was accepted by God when he
became father to the prophet John (sws).
Mary (sws) is an eternally living example that if a person is sincerely devoted to God,
then even in the worst of circumstances, she can even make herself enviable for the
angels. Thus, the Almighty found her worthy of being entrusted with a great treasure,
and in order to protect her honour from calumny and false allegations, He blessed her
with such majesty which did not manifest itself for any other person of this world.
ۡ ۤ
The words ‫ﺟﻬﺎ ﻓﻨﻔﺨﻨﺎ ﻓ ۡﻴﻪ ﻣ ۡﻦ ر ۡوﺣﻨﺎ‬Dۡ ° ‫ ۡ` ۡﺣﺼﻨ ۡﺖ‬a‫ ﻟ‬refer to her real achievement because of
which she proved herself worthy of being entrusted with a great thing from God. The
word ‫ج‬D° is not used in Arabic in a limited meaning. It means “places of fear.” It
includes in it all those ways from which sin can infiltrate in a person. In the Qur’ān,
this word is used for both men and women. The expression ‫ﺟﻬﺎ‬Dۡ ° ‫ ۡﺣﺼﻨ ۡﺖ‬means that she
completely guarded all parts of her body through which some sin could creep into it;
the Almighty rewarded her for this by blowing His spirit into her, and in the form of
Jesus (sws), a great sign of God emerged from her womb.
After a mention of this special characteristic of Mary (sws), the words ‫و ﺻﺪﻗ ۡﺖ ﺑ–ﻠ ٰﻤﺖ رﺑﻬﺎ‬
ۡ ٰۡ
VP‫ﺎﻧ ۡﺖ ﻣﻦ ﻟﻘﻨﺘ‬v ‫ و ﻛﺘﺒ ٖﻪ و‬point to the blessings her faith reaped: she complied without any
hesitation whatsoever with every directive the Almighty gave her; similarly, she also
adhered to the teaching of divine scriptures. She would remember God at every
instant, because of which she was able to adhere to the directives of God with full
attention even during the hardest of trials.
A point specially worth noting here is that examples of women have been cited not
only in matters of virtue but also in those of vice. The purpose is to negate the notion
that the fountainhead of all vices is a woman. The truth is that as per her creation, she
too, has good and bad abilities. If she does not use her freedom of will in the right
manner, she can become the worst of companions to the best of people, and if she
tastes the sweetness of faith and obedience, she is like a houri of Paradise in the most
evil of environments. ٰ ْ
By the grace of God, I come to the end of this sūrah’s exegesis. ‫ ﻓﻀﻠﻪ و إ ْﺣﺴﺎﻧﻪ‬8x‫ﻓﺎﻟﺤ ْﻤﺪ ﷲ*) ﻋ‬
(gratitude be to God for His blessings and favour).
Raḥmānābād,
6th June, 1978 AD
28th Jumadī al-Thānī, 1398 AH
_______________
Sūrah al-Mulk (67)
Surah al-Mulk
A Brief Analysis of the Sūrahs of the Seventh Group

With Sūrah al-Mulk begins the seventh and last group of the Qur’ān. The sūrahs of
this group too are arranged in the same manner as they are arranged in the previous
ones. The Makkan Sūrahs precede the few Madīnan Sūrahs. The latter is related to the
former as a branch is related to its stem.
There is a difference in opinion regarding the Makkan or Madīnan identity of some
sūrahs. It is thus difficult to say beforehand where the former end and the latter begin.
It is only after the analysis of all these sūrahs that a definite opinion can be given in
this regard. However, my preliminary opinion is that forty three sūrahs from Sūrah al-
Mulk to Sūrah al-Kāfirūn are Makkan and the rest from Sūrah al-Nāṣr to Sūrah al-Nās
are Madīnan.
Like all the previous groups, in this group also the fundamentals of the Qur’ānic
message: monotheism, prophethood and the hereafter have been discussed, and there
exists a mention of all the phases of preaching in it. However, the real subject matter
of the whole group is indhār (warning). Most sūrahs of this group belong to the early
Makkan period, and the style of indhār adopted in them is the same as was adopted by
Muḥammad (sws) atop the hillock of Ṣafā. As a requisite of this indhār, a portrayal of
the events of the Day of Judgement is made in this group; the punishment which
necessarily comes as a result of rejecting a Messenger of God is depicted in such a
maner as if the Quraysh can see it from their own eyes. The arguments used are based
on established facts of history and manifest signs found in the worlds within man and
the one around him. The force in the discourse is like the roar of thunder and the bolt
of lightning that shakes and jolts everyone.
Such was the upheaval caused by these sūrahs in the whole of Arabia that not a
single person remained neutral about the message of the Qur’ān: he either became its
great enemy or its great advocate; finally, the clash that took place between these two
categories of people culminated in the dominance of the truth which is mentioned at
the end of every group, and is also mentioned at the end of this group.
While beginning the exegesis of the seventh group, I would like to cite the
ۡ ۡ ۡ ٰ
following verse of Sūrah al-Ḥijr: (٨٧:١٥) .‫ ۡ ٰ ن ﻟﻌﻈ ۡﻴﻢ‬Ü‫ و ﻟ‬8ۡ ž‫( و ﻟﻘ ۡﺪ ٰ ﺗ ۡﻴﻨﻚ ﺳ ۡﺒ ًﻌﺎ ﻣﻦ ﻟﻤﺜﺎ‬and [O
Prophet!] We have bestowed upon you seven mathānī which is this great Qur’ān,
(15:87)). I had mentioned this in the foreword of this exegesis after introducing the
seven groups. The purpose was to show that this division into seven groups is
Tadabbur-i-Qur’ān Vol.8: Surah al-Mulk 400
sanctioned by the Qur’ān itself. Then, while explaining the above verse in the exegesis
of Sūrah al-Ḥijr, I had tried to substantiate the following premises:
Firstly, the Qur’ān has not called any specific sūrah as the sab‘ mathāni. In fact, the
words
(٢٣:٣٩) 8ž‫ ﻛ ٰﺘ ًﺒﺎ ﻣﺘﺸﺎﺑ ًﻬﺎ ﻣﺜﺎ‬show that the whole of the Qur’ān is sab‘ mathānī.
Secondly, the word mathānī does not refer to something which is often repeated; it
refers to something which occurs in pairs.
Thirdly, it is evident from the arrangement of the sūrahs in the Qur’ān that they are
divided into seven groups and sūrahs occur in pairs towards which I have been
continuously alluding in this exegesis.
A reminder of the above points here is meant to convey to the reader that he can
now judge whether what is said in these points holds water or not and whether new
frontiers of knowledge have opened as a result of this arrangement of the Qur’ān or
not.
In my opinion, it is to this arrangement of the Qur’ān that the following narrative of
‘Abdullāh Ibn Mas‘ūd (rta) reported from the Prophet (sws) points to: ‫ ﺳﺒﻌﺔ‬8x‫ آن ﻋ‬Ü‫أﻧﺰل ﻟ‬
‫ف‬Dþ‫( أ‬the Qur’ān has been recealed on seven ahruf).1 If the expression seven aḥruf is
interpreted to mean that all the words of the Qur’ān can be read in seven ways, then
this is an obviously wrong interpretation. In this case, the Qur’ān would become an
enigma, even though as per its own words it is revealed in lucid Arabic, and the pure
language of the Quraysh. Even people who give importance to variant readings cannot
claim that a word of the Qur’ān has been read in seven ways. Ibn Jarīr has generously
quoted variant readings, yet I do not remember him quoting more than two or three
readings of a word.
Further deliberation shows that difference in readings is not in fact a difference in
readings; most of it relates to difference in interpretation. At times, an early authority
has used a word to explain a Qur’ānic word, and this explanatory word itself came to
be regarded as a variant reading of the original word. It was clear that this word was
not a new reading of the word; it was only meant to explain it. In the previous sūrah,
it has been indicated that some people read ‫ ﻓﻘ ْﺪ ﺻﻐ ْﺖ‬as ‫ﻓﻘ ْﺪ ز ﻏ ْﺖ‬. It is obvious that
whoever did so was not informing us of a new variant of the word; he was only telling
the meaning of ‫ﻓﻘ ْﺪ ﺻﻐ ْﺖ‬. Incidentally, I have also shown in the light of ancient classical
Arabic literature how wrong this meaning is.
Another thing which needs to be kept in mind is that even if there are variant
readings, the mutawātir reading is only that which is found with people and written in
all the codices found with the ummah. Obviously, all other readngs are not not
mutawātir and are shādh (rare), and cannot be given importance to, in the presence of
the mutawātir reading. For this reason, I have not entertained variant readings while
1. Abū Ya‘lā Aḥmad ibn ‘Ali ibn Muthannā ibn Yaḥyā ak-Mawṣili, Musnad. 1st ed. vol. 9
(Damascus: Dār al-mā’mūn li al-turāth, 1984), 278.
writing this exegesis, and have adopted the reading of the muṣḥaf. At no place did I
need to artificially adjust an interpretation; at all places a very clear and lucid
interpretation in the light of the context and parallels of the Qur’ān came to surface
which was the real objective. Entertaining variant readings would only mean that we
are inviting those doubts to find root in us which Abū Bakr (rta) and ‘Umar (rta) had
long ago rid us of forever.
Nevertheless, there is no reason to interpret the narrative of seven ahruf as seven
readings; however if the word ḥarf (singular of aḥruf) is interpreted as “a writing, a
discourse or a style,” which has full sanction from lexicons as well as usage, then the
narrative would mean that the Qur’ān has been revealed on seven styles or seven
writings, and this would indeed be a reference to the seven groups which every reader
of the Qur’ān can clearly see in it.
I have already explained the nature of these groups. In each of them, under a
comprehensive central theme, all the basic meanings of the Qur’ānic preaching are
mentioned in various styles in such a manner that, in spite of repetition, a reader does
not feel tired of the discourse. However, because of a variation and variety in style and
nature of arguments, in preceding and succeeding verses, in the implications and
consequences of verses, a reader is introduced with a new flavour and taste. Some
narratives while pointing to this feature of the Qur’ān, say that students of the Qur’ān
will never be able to fully quench their thirst, and its freshness will never become
ۡ ۡ
stale. Together, these seven groups form the (٨٧ :١٥) ‫ ۡ ٰ ن ﻟﻌﻈ ۡﻴﻢ‬Ü‫( و ﻟ‬and the great Qur’ān,
(15:87)) mentioned in Sūrah al-Ḥijr. The particle ‫ و‬as I have explained in the exegesis
of the sūrah, is for explication.
Central Theme
The central theme of this sūrah is indhār (warning) and this includes indhār
regarding both types of punishment: the punishment which the rejecters of a
messenger of God face in this world, and the punishment they will have to face in the
Hereafter. The arguments are drawn from the signs of God in the world around man. It
has been told in this sūrah that, an observation of this world higlights those attributes
of God which necessitate the fact that this world shall one day reach its culmination.
People who led their lives while being slaves to their desires and did not use their
intellect will be cast into Hell, and those who used their intellect, and feared the
Almighty even though they had not seen Him, will become worthy of great reward.

Verses (1-5): A close scrutiny of the universe reveals that its sovereign is a Blessed
and Powerful Being. He has created life and death with a purpose and it is not that this
world is to continue like this forever or suddenly end: the world has been created as a
trial and test for man, as to who adopts the right path and who the wrong one. A
necessary outcome of this trial is that a Day should come wherein the righteous be
rewarded and the rebellious be punished. If this universe is carefully observed to view
the profound power and blessings of its Creator, not even a minor flaw can be pointed
out in its great expanse. Repeated observations will only second this inference. The
nearest of the seven skies has been adorned with stars by the Almighty; they serve the
dual purpose of guiding people in their journeys and pelting Satan and his army if they
try to overhear something revealed by God.
Verses (6-11): The power and providence of the Almighty so evident in this universe
bears evidence that those who deny the Day of Reward and Punishment will have to
face the torment of Hell. It will roar and shriek like a hungry lion when it sees them.
Whenever a group of these rebellious people will be flung in Hell, its gate-keepers
will ask them whether a warner had ever warned them of this punishment. They would
admit that a warner did come to them, but they rejected him and had replied that the
Almighty had revealed nothing and that whoever believed that the Almighty has
revealed anything have, in fact, deviated from the right path. They would also confess
that they had never tried to listen to, and understand what had been said to them,
otherwise they would not have met this fate.
Verses (12-14): A mention of the fact that people who remain fearful of their Lord in
this world shall be rewarded. They are assured that all their virtuous deeds are in the
knowledge of God and He shall duly reward them. He is the Creator of all, has
knowledge of everything and is very discerning and nothing is hidden from Him.
Verses (15-18): This earth has been created by the Almighty and is very obedient and
submissive to man. Its creation and existence is a source of reminder for man of a
great reality: he should roam about in it and fully benefit from all its pleasures and
facilities, but should always keep in mind that these privileges entail a day of
accountability before the Almighty; not even for a moment should a person become
unmindful of his Lord’s grasp and should always remember that whenever the
Almighty intends, He can destroy him by sending a natural calamity on him. History
also depicts exemplary incidents of this.
Verses (19-21): Man is warned that whatever is suspended in the unfathomable skies is
held by the Almighty. He is watching over everything. If someone is deprived of His
assistance and support, no one will be able to help him. If He deprives someone of
sustenance, no one will be able to help that person. If He deprives a person of
sustenance, no one can grant him sustenance.
Verses (22-23): Those who lead their lives while remaining slaves to their desires will
never reach the real goal. Only those who remain on the right path will reach this goal.
The Almighty has endowed people with the faculties of sight, hearing and reasoning
so that people can remain on the right path by using them. But alas! very few people
understand the worth of such favours.
Verses (25-27): The Almighty has scattered mankind all over this earth and He Himself
shall definitely gather them one day. The Prophet (sws) is told to inform the disbelievers
that only God knows when the Day of Judgement will come and that he himself has no
‫‪Tadabbur-i-Qur’ān Vol.8: Surah al-Mulk‬‬ ‫‪403‬‬
‫‪knowledge of its time of arrival; he has only been sent to warn them about it and not to‬‬
‫‪inform them about its time of arrival. However, when the Day does arrive, the faces of‬‬
‫‪the disbelievers will turn black with gloom.‬‬
‫‪Verses (28-30): If these disbelievers are awaiting the change of fortunes for the‬‬
‫‪Prophet (sws) and his Companions, and if it is supposed that this change does happen,‬‬
‫‪then why should they themselves rest assured? They shall certainly meet the dreadful‬‬
‫‪fate they have been informed of.‬‬
‫‪Text and Translation‬‬

‫ٰ‬
‫ۡ‬ ‫ۡ‬ ‫ۨ‬ ‫ۡ ۡ‬
‫ﺗ ٰ‪Om‬ك ﻟﺬ ۡي ﺑﻴﺪه ﻟﻤﻠﻚ و ﻫﻮ ﻋ‪v 8ٰx‬ﻞ ~ ۡ` ٍء ﻗﺪﻳۡﺮ ﴿‪ ﴾ۙ١‬ﻟﺬ ۡي ﺧﻠﻖ ﻟﻤ ۡﻮت و ﻟﺤ ٰﻴﻮة ﻟﻴ ۡﺒﻠﻮ• ۡﻢ ﻳﻜ ۡﻢ ۡﺣﺴﻦ ﻋﻤﻶًﻹ ‪ j‬و ﻫﻮ‬
‫ۡ‬ ‫ٰ‬ ‫ۡ‬ ‫ً‬ ‫ۡ‬ ‫ۡ‬
‫ﻟﻌﺰ ۡﻳﺰ ﻟﻐﻔ ۡﻮر ﴿ ۙ‪ ﴾٢‬ﻟﺬ ۡي ﺧﻠﻖ ﺳ ۡﺒﻊ ﺳ ٰﻤ ٰﻮ ٍت ﻃﺒﺎﻗﺎ ‪ j‬ﻣﺎ ﺗ ٰﺮي ‪ 8ۡ 9‬ﺧﻠﻖ ﻟﺮ ۡﺣ ٰﻤﻦ ﻣ ۡﻦ ‪h‬ﻔﻮ ٍت ‪ j‬ﻓ ۡﺎرﺟﻊ ﻟﺒ‪ ® Dd‬ﻫ ۡﻞ ﺗ ٰﺮي ﻣ ۡﻦ‬
‫ٰۡ‬ ‫ۡ‬ ‫ۡ‬ ‫ً‬ ‫ۡ‬ ‫ۡ ۡ‬ ‫ۡ‬
‫ﻓﻄ ۡﻮ ٍر ﴿‪ ﴾٣‬ﺛﻢ ۡرﺟﻊ ﻟﺒ‪D— Dd‬ﺗ‪ VP‬ﻳﻨﻘﻠ ۡﺐ ﻟ ۡﻴﻚ ﻟﺒ‪ Dd‬ﺧﺎﺳﺌﺎ و ﻫﻮ ﺣﺴ‪ ﴾٤﴿ Oٌ P‬و ﻟﻘ ۡﺪ زﻳﻨﺎ ﻟﺴﻤﺂء ﻟﺪﻧﻴﺎ ﺑﻤﺼﺎﺑ ۡﻴﺢ و ﺟﻌﻠﻨﻬﺎ‬
‫ۤ ۡ‬ ‫ۡ ۡ ۡ‬ ‫ۡ‬ ‫ۡ‬
‫رﺟ ۡﻮ ًﻣﺎ ﻟﻠﺸ ٰﻴﻄ‪ VP‬و ۡﻋﺘ ۡﺪﻧﺎ ﻟﻬ ۡﻢ ﻋﺬ ب ﻟﺴﻌ‪ ﴾٥﴿ OP‬و ﻟﻠﺬ ۡﻳﻦ ﻛ¦ ۡو ﺑﺮﺑﻬ ۡﻢ ﻋﺬ ب ﺟﻬﻨﻢ ‪ j‬و ﺑﺌﺲ ﻟﻤﺼ‪ ﴾٦﴿ OP‬ذ ﻟﻘ ۡﻮ ﻓ ۡﻴﻬﺎ‬
‫ۤ ۡ‬ ‫ۤ ۡ‬ ‫ۡ‬ ‫ً‬
‫ﺳﻤﻌ ۡﻮ ﻟﻬﺎ ﺷﻬ ۡﻴﻘﺎ و ´‪h ³‬ﻔ ۡﻮر ﴿‪ ﴾ۙ٧‬ﺗ–ﺎد ﺗﻤ‪ ²P‬ﻣﻦ ﻟﻐ ۡﻴﻆ ‪v j‬ﻠﻤﺎ ﻟ‪ ³Ï‬ﻓ ۡﻴﻬﺎ ﻓ ۡﻮ ٌج ﺳﺎﻟﻬ ۡﻢ‪¤¥‬ﻧﺘﻬﺎ ﻟ ۡﻢﻳﺎﺗﻜ ۡﻢ ﻧﺬ ۡﻳ ٌﺮ ﴿‪ ﴾٨‬ﻗﺎﻟ ۡﻮ ﺑ‪8ٰ x‬ﻗ ۡﺪ‬
‫ﺟﺂءﻧﺎ ﻧﺬ ۡﻳ ٌﺮ‪ ÄË‬ﻓﻜﺬ ۡﺑﻨﺎ و ﻗ ۡﻠﻨﺎ ﻣﺎ ﻧﺰل ٰﷲ*) ﻣ ۡﻦ ~ ۡ`ء‪ۡ ÄÍ‬ن ﻧۡﺘ ۡﻢ ﻵﻹ ‪ 8ۡ 9‬ﺿ ٰﻠﻞ ﻛﺒ‪ ﴾٩﴿ OۡP‬و ﻗﺎﻟ ۡﻮ ﻟ ۡﻮ ﻛﻨﺎ ﻧ ۡﺴﻤﻊ ۡو ‪ۡ o‬ﻌﻘﻞ ﻣﺎ ﻛﻨﺎ ‪ۤ8ۡ 9‬‬
‫ٍ ٍ‬ ‫ٍ‬
‫ٌ‬ ‫ۡ‬ ‫ۡ‬ ‫ۡ‬ ‫ۡ‬ ‫ً‬ ‫ۡﺻ ٰﺤﺐ ﻟﺴﻌ‪ ﴾١٠﴿ OۡP‬ﻓ ۡ‬
‫ﺎﻋ‪Oš‬ﻓ ۡﻮ ﺑﺬﻧ ‪È‬ﺒﻬ ۡﻢ ‪ l‬ﻓﺴ ۡﺤﻘﺎ ﻵﻹ ۡﺻ ٰﺤﺐ ﻟﺴﻌ‪ ﴾١١﴿ OP‬ن ﻟﺬ ۡﻳﻦ ﻳﺨﺸ ۡﻮن رﺑﻬ ۡﻢ ﺑﺎﻟﻐ ۡﻴﺐ ﻟﻬ ۡﻢ ﻣﻐ¦ ة و ۡﺟ ٌﺮ‬
‫ۡ ۡ‬ ‫ۢ‬ ‫ۡ‬
‫ﻛﺒ‪ ﴾١٢﴿ Oٌ P‬و ‪ۡ Dw‬و ﻗ ۡﻮﻟﻜ ۡﻢ و ۡﺟﻬﺮ ۡو ﺑ ٖﻪ ‪ j‬ﻧ "ﻪ ﻋﻠ ۡﻴ ٌﻢ ﺑﺬ ت ﻟﺼﺪ ۡور ﴿‪ ﴾١٣‬ﻵﻹ • ۡﻌﻠﻢ ﻣ ۡﻦ ﺧﻠﻖ‪ j‬و ﻫﻮ ﻟﻠﻄ ۡﻴﻒ ﻟﺨﺒ‪ ﴾١٤﴿ OP‬ﻫﻮ ﻟﺬ ۡي‬
‫ۡ‬ ‫ۡ‬ ‫ۡ‬ ‫ﺟﻌﻞ ﻟﻜﻢ ﻵۡﻹ ۡرض ذﻟ ۡﻮﻵًﻹ ﻓ ۡ‬
‫ﺎﻣﺸ ۡﻮ ‪ 8ۡ 9‬ﻣﻨﺎ•ﺒﻬﺎ و ‪v‬ﻠ ۡﻮ ﻣ ۡﻦ رزﻗ ٖﻪ ‪ j‬و ﻟ ۡﻴﻪ ﻟﻨﺸ ۡﻮر ﴿‪ ﴾١٥‬ء ﻣﻨﺘ ۡﻢ ﻣ ۡﻦ ‪ 89‬ﻟﺴﻤﺂء ۡن ﻳﺨﺴﻒ ﺑﻜﻢ‬
‫ۡ‬
‫ﻵۡﻹ ۡرض ﻓﺎذ ´‪ ³‬ﺗﻤ ۡﻮر ﴿ ۙ‪ۡ ﴾١٦‬م ﻣﻨﺘ ۡﻢ ﻣ ۡﻦ ‪ 89‬ﻟﺴﻤﺂء ۡن ﻳ ۡﺮﺳﻞ ﻋﻠ ۡﻴﻜ ۡﻢ ﺣﺎﺻ ًﺒﺎ ‪ j‬ﻓﺴﺘ ۡﻌﻠﻤ ۡﻮن ﻛ ۡﻴﻒ ﻧﺬ ۡﻳﺮ ﴿‪ ﴾١٧‬و ﻟﻘ ۡﺪ ﻛﺬب‬
‫ۡ ۡ‬ ‫ٰ‬ ‫ۡ‬ ‫ۡ‬
‫ﻟﺬ ۡﻳﻦ ﻣ ۡﻦ ﻗ ۡﺒﻠﻬ ۡﻢ ﻓﻜ ۡﻴﻒ ‪v‬ﺎن ﻧﻜ‪ ﴾١٨﴿ OP‬و ﻟ ۡﻢ ﻳﺮ ۡو _‪ 8‬ﻟﻄ‪ OP‬ﻓ ۡﻮﻗﻬ ۡﻢ ‪Ê‬ﺻﻔ ٍﺖ و •ﻘﺒﻀﻦ‪ Ä‬ﻣﺎ ﻳ ۡﻤﺴﻜﻬﻦ ﻵﻹ ﻟﺮ ۡﺣ ٰﻤﻦ ‪ j‬ﻧ "ﻪ ﺑ–ﻞ‬
‫ٰۡ‬ ‫ۡ‬ ‫ۡ‬ ‫ۡ‬
‫~ ۡ` ‪ë‬ء ﺑﺼ‪ ﴾١٩﴿ Oٌ P‬ﻣ ۡﻦ ٰﻫﺬ ﻟﺬ ۡي ﻫﻮ ﺟﻨ ٌﺪ ﻟﻜ ۡﻢ ﻳﻨ‪ۡ •Dd‬ﻢ ﻣ ۡﻦ د ۡون ﻟﺮ ۡﺣ ٰﻤﻦ ‪ j‬ن ﻟﻜ¦ ۡون ﻵﻹ ‪ۡ DÛ 8ۡ 9‬و ٍر ﴿ ۚ‪ ﴾٢٠‬ﻣ ۡﻦ ٰﻫﺬ ﻟﺬ ۡي‬
‫ً‬ ‫ۡ‬
‫ﻳ ۡﺮزﻗﻜ ۡﻢ ۡن ۡﻣﺴﻚ رزﻗ "ﻪ ‪ l‬ﺑ ۡﻞ ﻟﺠ ۡﻮ ‪ 8ۡ 9‬ﻋﺘ ٍﻮ و ‪o‬ﻔ ۡﻮ ٍر ﴿‪ ﴾٢١‬ﻓﻤ ۡﻦ ﻳ ۡﻤ¾ ۡ` ﻣﻜ ًﺒﺎ ﻋ‪ 8ٰx‬و ۡﺟﻬ ٖﻪۤ ۡﻫ ¼ﺪي ﻣ ۡﻦ ﻳ ۡﻤ¾ ۡ` ﺳﻮﻳﺎ ﻋ‪ٍ æç 8ٰx‬ط‬
‫ۡ‬ ‫ۡ‬ ‫ۤ ۡ‬
‫ﻣ ۡﺴﺘﻘ ۡﻴ ٍﻢ ﴿‪ ﴾٢٢‬ﻗ ۡﻞ ﻫﻮ ﻟﺬ ۡي ﻧﺸﺎ• ۡﻢ و ﺟﻌﻞ ﻟﻜﻢ ﻟﺴ ۡﻤﻊ و ﻵۡﻹ ۡﺑﺼﺎر و ﻵۡﻹﻓ ‪ù‬ـﺪة ‪ j‬ﻗﻠ ۡﻴﻶًﻹ ﻣﺎ ﺗﺸ¸‪ۡ D‬ون ﴿‪ ﴾٢٣‬ﻗ ۡﻞ ﻫﻮ ﻟﺬ ۡي ذر • ۡﻢ‬
‫ۤ‬ ‫ۡ ۡ ۡ ٰ‬ ‫ۡ‬ ‫ۡ‬ ‫ۡ‬ ‫ٰ‬
‫‪ 89‬ﻵۡﻹ ۡرض و ﻟ ۡﻴﻪ ﺗ ۡﺤ§‪ۡ D‬ون ﴿‪ ﴾٢٤‬و •ﻘ ۡﻮﻟ ۡﻮن ﻣ‪ٰ à‬ﻫﺬ ﻟﻮ ۡﻋﺪ ۡن ﻛﻨﺘ ۡﻢ ٰﺻﺪﻗ‪ ﴾٢٥﴿ VP‬ﻗ ۡﻞ ﻧﻤﺎ ﻟﻌﻠﻢ ﻋﻨﺪ ﷲ*) و ﻧﻤﺎ ﻧﺎ ﻧﺬ ۡﻳ ٌﺮ‬
‫ۡ‬ ‫ۡ ً ٓ‬ ‫ۡ‬
‫ﻣﺒ‪ ﴾٢٦﴿ Vٌ P‬ﻓﻠﻤﺎ ر ۡوه زﻟﻔﺔ ﺳ ۡﻴـ‪ۡ r‬ﺖ وﺟ ۡﻮه ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو و ﻗ ۡﻴﻞ ٰﻫﺬ ﻟﺬ ۡي ﻛﻨﺘ ۡﻢ ﺑ ٖﻪ ﺗﺪﻋ ۡﻮن ﴿‪ ﴾٢٧‬ﻗ ۡﻞ رء ۡﻳﺘ ۡﻢ ۡن ۡﻫﻠﻜ¨`‬
‫ۡ‬ ‫ۡ ٰۡ‬ ‫ٰ‬
‫ﷲ*) و ﻣ ۡﻦ ﻣ‪ۡ ³Ó‬و رﺣﻤﻨﺎ ® ﻓﻤ ۡﻦ ﻳﺠ‪ OP‬ﻟﻜ¦ ۡﻳﻦ ﻣ ۡﻦ ﻋﺬ ٍب ۡﻟﻴ ٍﻢ ﴿‪ ﴾٢٨‬ﻗ ۡﻞ ﻫﻮ ﻟﺮ ۡﺣ ٰﻤﻦ ٰ ﻣﻨﺎ ﺑ ٖﻪ و ﻋﻠ ۡﻴﻪ ﺗﻮ‪v‬ﻠﻨﺎ ‪ l‬ﻓﺴﺘ ۡﻌﻠﻤ ۡﻮن‬
‫ۡ‬ ‫ۡ‬ ‫ۡ‬
‫ﻣ ۡﻦ ﻫﻮ ‪ 8ۡ 9‬ﺿ ٰﻠ ٍﻞ ﻣﺒ‪ ﴾٢٩﴿ Vٍ P‬ﻗ ۡﻞ رء ۡﻳﺘ ۡﻢ ۡن ۡﺻﺒﺢ ﻣﺂؤ• ۡﻢ ﻏ ۡﻮ ًر ﻓﻤ ۡﻦ ﻳﺎﺗ ۡﻴﻜ ۡﻢ ﺑﻤﺂ ٍء ﻣﻌ‪﴾٣٠﴿ Vٍ P‬‬
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Very Great and very Benevolent is He in whose hands is the dominion of the
worlds, and He has power over all things. Who created death and life that He might
test you as to which of you is best regarding deeds. And He is also Mighty and
Forgiving. (1-2)
He Who created seven heavens one above the other. You will not find any fault with
what has been created by the Most Gracious. Look about: can you see any flaw? Look
again and again. Your look will come back to you worn out and overcome. (3-4)
And We have adorned the lowest heaven with lamps and made them an abode for
bombardment on the devils. And We have also prepared for these devils the torment of
the Blazing Fire. And those who denied their Lord, for them is the torment of Hell and
what an evil abode it is! (5-6)
When they will be cast into it, they shall hear it roaring and seething. It will almost
be bursting with rage. Every time a multitude of theirs is cast into it, its keepers will
ask them: “Did no warner come to you to warn you about this Day?” They will say:
“A warner did come but we rejected him and said: ‘God has not sent down anything;
you are only in grave error.’” And they will say: “If only we had listened or used our
intellect, we would not have been among the dwellers of Hell.” And they will confess
their sin; so cursed be these companions of Hell. (7-11)
Indeed, those who feared their Lord even though they did not see Him, there is
indeed forgiveness and a great reward. And whether you speak secretly or openly, He
indeed has full knowledge of all that is in the hearts. Would He not know Who He has
created? He is Very Discerning and Well-Acquainted. (12-14)
He Who made the earth an obedient camel; so, walk about in its shoulders and eat
from your Lord’s subsistence and You shall then gather before Him. (15)
Are you not afraid of Him Who is in the heavens that He may thrust you in the earth
and it suddenly start running swiftly? Are you not afraid of Him, Who is in the
heavens that He may send upon you a stone-hurling wind so that you know how My
warning is? And those also who were before them denied; so see how terrible was my
curse. (16-18)
Have they not seen the birds above them? They fly with outstretched wings, and
they also draw them in. None except the Most Gracious is holding them. Indeed, He
keeps a watch on all things. (19)
Speak up: “What army do you have which will help you against the Most
Gracious?” These disbelievers are in mere deception. Speak up: “Who will give you
sustenance if He withholds His sustenance?” In fact, these people have become
persistent in rebellion and in evading the truth. (20-21)
He who walks with his face down is rightly guided, or he who walks upright on a
straight path? Tell them: “It is He Who has created you, and made for you ears, eyes
and hearts. Yet, seldom are you grateful.” Tell them: “It is He who has scattered you
in the earth and towards Him you shall be gathered.” (22-24)
And they say: “When will this threat materialize if you are truthful?” Tell them: “Its
knowledge is only with God and I am only an open warner.” So when they see it
drawing near, the faces of these disbelievers will turn gloomy and it shall be said to
them: “This is what you had been asking for.” (25-27)
Ask them: “Have you ever thought that if God destroys me and my companions, or
has mercy on us who shall save the disbelievers from an afflictive doom?” (28)
Tell them: “He is the Most Gracious. We have professed faith in Him and in Him
we have put our trust so soon you will know who is in manifest error.” Ask them:
“Speak up, if all the water you have sinks down into the earth, who will then bring out
clean and pure water for you?”
Explanation
ۨ ۡ ۡ
2
﴾١ۙ ﴿ ‫ﻞ ~ ۡ` ٍء ﻗﺪﻳۡﺮ‬v 8ٰx‫ك ﻟﺬ ۡي ﺑﻴﺪه ﻟﻤﻠﻚ و ﻫﻮ ﻋ‬Omٰ ‫ﺗ‬
The word ‫ك‬Omٰ ‫ ﺗ‬encompasses the meanings of greatness and benevolence. Moreover,
the word ‫ك‬Omٰ ‫ ﺗ‬is a hyperbolic emphasized form (mubālaghah). Hence, the translation
3
above. The second part of the verse says that, besides these attributes, it not beyond
Him to accomplish the greatest and the most difficult of tasks that can be imagined.
This is the observation, or should be the result of the observation made by a serious
and upright person, when he reflects on the signs of this world. The reason is stated
subsequently. Here, only a summary of his view is stated beforehand. Every person
who reflects on this world will be faced with the questions: has its Creator created it
for His entertainment and enjoyment, or as an irresponsible or unconcerned Creator
who created this world, but then has no concern with the good and evil which goes on
in it or that He is only the first prime-mover and has no concern with what came into
being through Him or is a silent first cause which has no relationship with the effects
except merely being the first cause.
Such concepts about the Creator of this universe were formed by people, either
because they did not want to form a correct view about Him, or because they did not
want this view to intervene in their base desires, or they did want to form a correct
opinion but instead of observing His attributes in the huge universe He had created
they tried to view them through the small spectacles they had invented themselves.
Whereas the correct way was only one: they should have observed the world without
any bias and prejudice and seen the reflection of His attributes in them. If they had
done this, they would have realized that their Creator is very great, very benevolent
and very wise; moreover, He has profound power. He can do whatever He wants to;
no task is difficult or impossible for Him. Obviously, this concept of God negates
2. Very Great and very Benevolent is He in whose hands is the dominion of the worlds, and
He has power over all things.
3. I have explained in detail the meanings and implications of this word under verses 1, 10
and 61 of Sūrah al-Furqān.
about Him all erroneous concepts with which idolatrous nations were afflicted, and
also no possibility remains for the doubts which philosophers and scientists were
plagued with.
ۡ ۡ ۡ ۡ
4
﴾٢ۙ ﴿ ‫ و ﻫﻮ ﻟﻌﺰ ۡﻳﺰ ﻟﻐﻔ ۡﻮر‬j ‫ﻟﺬ ۡي ﺧﻠﻖ ﻟﻤ ۡﻮت و ﻟﺤ ٰﻴﻮة ﻟﻴ ۡﺒﻠﻮ• ۡﻢ ﻳﻜ ۡﻢ ۡﺣﺴﻦ ﻋﻤﻶًﻹ‬
In this verse, what is said in the previous verse is re-stated which throws further light
on His power, wisdom and benevolence. Death and life have been created by Him, and
no one else can create the two; the fact that death precedes life shows that everything
has come into being from nothingness because of God’s power and mercy; had He not
wanted, nothing could have come into being. Life after nothingness and then death
after life bear testimony to the fact that this world has been created with a purpose and
that it is not correct to construe that it will continue endlessly like this or end suddenly.
If this was so, then this world would be a purposeless creation, which is against the
majesty of a wise, powerful and benevolent creator. On the contrary, this is evidence to
the fact that, whomever the Almighty blesses with life, He does so as to test and try
him; the test is whether this person spends his life to please the Almighty, or to please
his own base desires. A natural outcome of this test is that He bring about one day in
which He give life again to everyone, hold them accountable for their deeds and then
reward or punish them accordingly.
ۡ
The verse says that God is ‫( ﻟﻌﺰ ۡﻳﺰ‬powerful), which means that no one can save
ۡ
people who are worthy of punishment from God’s grasp; He is also ‫( ﻟﻐﻔ ۡﻮر‬forgiving)
which means that He will not deprive people who are worthy of His forgiveness from
His mercy and they will be regarded as its worthy recipients without any effort or
intercession.
ۡ ٰ ۡ ً
‫﴾ ﺛﻢ ۡرﺟﻊ‬٣﴿ ‫ ® ﻫ ۡﻞ ﺗ ٰﺮي ﻣ ۡﻦ ﻓﻄ ۡﻮ ٍر‬Dd‫ ﻓ ۡﺎرﺟﻊ ﻟﺒ‬j ‫ﻔﻮ ٍت‬h ‫ ﺧﻠﻖ ﻟﺮ ۡﺣ ٰﻤﻦ ﻣ ۡﻦ‬8ۡ 9 ‫ ﻣﺎ ﺗ ٰﺮي‬j ‫ﻟﺬ ۡي ﺧﻠﻖ ﺳ ۡﺒﻊ ﺳ ٰﻤ ٰﻮ ٍت ﻃﺒﺎﻗﺎ‬
ۡ ً ۡ ۡ ۡ ۡ
5
﴾٤﴿ Oٌ P‫ ﺧﺎﺳﺌﺎ و ﻫﻮ ﺣﺴ‬Dd‫ ﻳﻨﻘﻠ ۡﺐ ﻟ ۡﻴﻚ ﻟﺒ‬VP‫ﺗ‬D— Dd‫ﻟﺒ‬
In this verse, man is invited to observe the power, benevolence and providence of
God which is referred to in the first verse. People should see His profound majesty
and grandeur, and His unparalleled creativity. The quintessence of His creativity is
that He created seven heavens one above the other. They are perfect and flawless. Can
there be something greater in expanse than the heavens? Not even the most
accomplished of architects or builders can dare point the slightest flaw in these super
4. Who created death and life that He might test you as to which of you is best regarding
deeds. And He is also Mighty and Forgiving.
5. He, Who created seven heavens one above the other. You will not find any fault with
what has been created by the Most Gracious. Look about: can you see any flaw? Look again
and again. Your look will come back to you worn out and overcome.
ٰ
structures. The word ‫ﻔﻮ ٍت‬h means “discrepancy, difference and incongruity.” This
subject is alluded to again by the word ‫ ﻓﻄ ٌﻮر‬which means ٰ “flaw and fissure.” In Sūrah
ٰ ۤ ۡ
Qāf, the word ‫ ْو ٌج‬D° is used for this purpose: ‫ ﻟﺴﻤﺂء ﻓ ۡﻮﻗﻬ ۡﻢ ﻛ ۡﻴﻒ ﺑﻨ ۡﻴﻨﻬﺎ و زﻳﻨﻬﺎ و ﻣﺎ ﻟﻬﺎ ﻣ ۡﻦ‬8_ ‫ ۡو‬ä‫ﻓﻠ ۡﻢ ﻳﻨ‬
(٦:٥٠) ‫ ۡو ٍج‬D° (Have they never observed the sky above them, and seen how We built it
and perfected and left no fissures in its expanse? (50:6)).
ۡ ً ۡ ۡ ۡ ۡ
The words Oٌ P‫ ﺧﺎﺳﺌﺎ و ﻫﻮ ﺣﺴ‬Dd‫ ﻳﻨﻘﻠ ۡﺐ ﻟ ۡﻴﻚ ﻟﺒ‬VP‫ﺗ‬D— Dd‫ ﺛﻢ ۡرﺟﻊ ﻟﺒ‬once again call people to look at
the perfect structure of the heavens in a manner that they are left with no excuse to
deny it. Repeated critical observations will leave the sight worn out and it will not be
able to discover the slightest of flaws anywhere. The implied meaning is that how can
any task be difficult for the God whose profound power and mercy is seen by man all
around him, and is unable to estimate their countless manifestations and is also unable
to see the slightest of flaw in them? Is creating man a second time and treating him in
accordance with his deeds, or destroying him through a natural calamity in this world
in the blink of an eye, more difficult than creating the heavens?
ۡ ۡ ٰۡ ۡ
6
﴾٥﴿ OP‫ و ۡﻋﺘ ۡﺪﻧﺎ ﻟﻬ ۡﻢ ﻋﺬ ب ﻟﺴﻌ‬VP‫و ﻟﻘ ۡﺪ زﻳﻨﺎ ﻟﺴﻤﺂء ﻟﺪﻧﻴﺎ ﺑﻤﺼﺎﺑ ۡﻴﺢ و ﺟﻌﻠﻨﻬﺎ رﺟ ۡﻮ ًﻣﺎ ﻟﻠﺸ ٰﻴﻄ‬
After referring to the seven heavens, attention is directed at the lowest heaven
because its wonders can be relatively easily observed. Viewing these lamps will lead
man to the conclusion that his Creator is not only powerful, He is merciful as well; He
has embellished the roof of the lowest heaven with such lamps which are beautiful to
look at and which also are beneficial to mankind. ٰ Earlier
ۡ in verse three, the attribute of
‫( ﻟﺮ ۡﺣ ٰﻤﻦ‬the Gracious) was mentioned in ‫ﻔﻮ ٍت‬h ‫ۡ ﺧﻠﻖ ﻟﺮ ۡﺣ ٰﻤﻦ ﻣ ۡﻦ‬89 ‫ﻣﺎ ﺗ ٰﺮي‬. This is a reference to
this attribute of God. It is as if this world, by its very structure and existence, does not
bear witness merely to the fact that it has been created by someone who has immense
power, it also simultaneously bears witness that the creator is very gracious,
benevolent and hospitable, Who has decorated the roof with such grand lamps. God’s
attribute of ‫( ﻟﺮ ۡﺣ ٰﻤﻦ‬the Gracious) is mentioned in this sūrah time and again. It is
essential to give due consideration to it otherwise the real majesty of the discourse
will be lost sight of.
ۡ ٰۡ
The words VP‫ و ﺟﻌﻠﻨﻬﺎ رﺟ ۡﻮ ًﻣﺎ ﻟﻠﺸ ٰﻴﻄ‬depict a secondary benefit of these stars: the Almighty
uses them as platforms to bombard the devils. This briefly referred to phenomenon is
explained at other places in the Qur’ān: in these stars, the Almighty has made forts
and castles (burūj) which are guarded by angels. If devils try to rise in the skies to
eavesdrop on a revelation being sent down, they pelt these devils with shooting stars
to ward them off. I have explained the nature of these shooting stars in the exegesis of
Sūrah al-Rahmān. Those interested in details can look it up.
6. And We have adorned the lowest heaven with lamps and made them an abode for
bombardment on the devils. And We have also prepared for these devils the torment of the
Blazing Fire.
A mention of this bombardment in this sūrah is meant to tell man that the Almighty,
after creating this world with such grandeur and thoroughness, has not left it alone that
devils can do whatever they want to; on the contrary, He watches over them; when
they try to exceed limits, they are checked. This shows that this world has not been
left unattended: whoever has created it, is vigilantly guarding it, and one day, all men
and jinn who had created disorder in this world will meet their fate: the punishment of
ۡ
Hell has been prepared for them: OP‫و ۡﻋﺘ ۡﺪﻧﺎ ﻟﻬ ۡﻢ ﻋﺬ ب ﻟﺴﻌ‬.
ۡ ۡ ۡ
7
﴾٦﴿ OP‫ و ﺑﺌﺲ ﻟﻤﺼ‬j ‫و ﻟﻠﺬ ۡﻳﻦ ﻛ¦ ۡو ﺑﺮﺑﻬ ۡﻢ ﻋﺬ ب ﺟﻬﻨﻢ‬
The discourse shifts from the fate of the devils mentioned above to the fate of men
who deny the Almighty. “Denying their Lord” here means denying the Hereafter and
the reward and punishment which will take place therein. The reason for this, as I
have referred to at many places in this exegesis, is that denying the Hereafter is
tantamount to denying all the basic attributes – power, justice, mercy and providence
– of God. While denying these attributes, belief in God or disbelief in Him is
equivalent. Consequently, on these grounds, the Qur’ān at various instances has called
the idolaters as kuffār, even though they never denied God.
ۡ ۡ ۡ
The words OP‫ و ﺑﺌﺲ ﻟﻤﺼ‬are meant to convey the fact that they have chosen a very evil
abode for themselves. Certain aspects of this evil element are explained further down
in the sūrah.
ً ۡ ۤ
8
﴾٧ۙ ﴿ ‫ﻔ ۡﻮر‬h ³´ ‫ذ ﻟﻘ ۡﻮ ﻓ ۡﻴﻬﺎ ﺳﻤﻌ ۡﻮ ﻟﻬﺎ ﺷﻬ ۡﻴﻘﺎ و‬
Hell will roar and growl like a hungry lion when it will see these disbelievers. Its
snarls will be at their peak at that time.
ۡ ۤ ۡ ۤ ۡ
‫ ﻓﻜﺬ ۡﺑﻨﺎ و‬ÄË‫ ﻗ ۡﺪ ﺟﺂءﻧﺎ ﻧﺬﻳۡ ٌﺮ‬8ٰx‫﴾ ﻗﺎﻟ ۡﻮ ﺑ‬٨﴿ ‫ﻧﺘﻬﺎ ﻟ ۡﻢ ﻳﺎﺗﻜ ۡﻢ ﻧﺬﻳۡ ٌﺮ‬¤¥ ‫ ﻓ ۡﻴﻬﺎ ﻓ ۡﻮ ٌج ﺳﺎﻟﻬ ۡﻢ‬³Ï‫ﻠﻤﺎ ﻟ‬v j ‫ ﻣﻦ ﻟﻐ ۡﻴﻆ‬²P‫ﺗ–ﺎد ﺗﻤ‬
ۡ ۡ ٰ ۡ
9
﴾٩﴿ Oٍ P‫ ﺿ ٰﻠ ٍﻞ ﻛﺒ‬8ۡ 9 ‫ ۡن ﻧﺘ ۡﻢ ﻵﻹ‬ÄÍ‫ﻗﻠﻨﺎ ﻣﺎ ﻧﺰل ﷲ*) ﻣ ۡﻦ ~`ۡ ٍء‬
This is an expression of Hell’s anger. Obviously, the reason for this rage and fury
would be that in its view those who spent their lives in indifference spent it while
being blind and deaf. Otherwise, there was no dearth of any signs in this world which
point to a day of reckoning and neither was it ever devoid of warners. Hence, people
7. And those who denied their Lord, for them is the torment of Hell and what an evil abode
it is!
8. When they will be cast into it, they shall hear it roaring and seething.
9. It will almost be bursting with rage. Every time a multitude of theirs is cast into it, its
keepers will ask them: “Did no warner come to you to warn you about this Day?” They will
say: “A warner did come, but we rejected him and said: ‘God has not sent down anything; you
are only in grave error.’”
who did not benefit from their eyes and ears, in spite of being blessed with them do
not deserve any sympathy. Thus, the keepers of Hell will rebuke them in the manner
described in this verse.
ۡ ۡ
The words Oٍ P‫ ﺿ ٰﻠ ٍﻞ ﻛﺒ‬8ۡ 9 ‫ ۡن ﻧﺘ ۡﻢ ﻵﻹ‬express the fact that not only these people paid no heed
to those sent to warn them and did not realize their error, they also went so far as to
call these warners to be misguided people; they censured these warners for
intimidating them by saying that they will be raised to life after they die and will be
accountable for each and every word they spoke and each and every deed they did and
that later they and their forefathers will be cast into Hell.
ۡ
The pronoun ‫( ﻧﺘ ۡﻢ‬you) is in the plural form even though the noun (‫ )ﻧﺬ ۡﻳ ٌﺮ‬it refers to is
singular. It is evident from this that these people will confess that they gave this very
answer to every person who warned them of the Hereafter whether he was a
messenger of God or his follower.
ۡ
10
﴾١٠﴿ OP‫ۤ ۡﺻ ٰﺤﺐ ﻟﺴﻌ‬8ۡ 9 ‫ ۡﻌﻘﻞ ﻣﺎ ﻛﻨﺎ‬o ‫و ﻗﺎﻟ ۡﻮ ﻟ ۡﻮ ﻛﻨﺎ ﻧ ۡﺴﻤﻊ ۡو‬
This is a further confession they will make; alas, they neither opened their ears to
the warners who were sent to them, nor used their own intellect and hence met this
dreadful fate.
ۡ ً ۡ ‫ﻓ‬
11
﴾١١﴿ OP‫ ﻓﺴ ۡﺤﻘﺎ ﻵﻹ ۡﺻ ٰﺤﺐ ﻟﺴﻌ‬l ‫ﺒﻬ ۡﻢ‬È‫ﻓ ۡﻮ ﺑﺬﻧ‬Oš‫ﺎﻋ‬
It is this confession on their part which will take them to Hell. Cursed are these
wretched people who deliberately did deeds that led them to this dreadful abode.
ۡ ٌ ۡ ۡ ۡ
12
﴾١٢﴿ Oٌ P‫ن ﻟﺬ ۡﻳﻦ ﻳﺨﺸ ۡﻮن رﺑﻬ ۡﻢ ﺑﺎﻟﻐ ۡﻴﺐ ﻟﻬ ۡﻢ ﻣﻐ¦ ة و ۡﺟ ٌﺮ ﻛﺒ‬
After a fate of the rejecters of the Day of Judgement is mentioned, the fate of those
people who feared God in this world even though they had not seen the Day of
Judgement with their eyes is mentioned here. Believing in such a day without seeing it
shows how intellectually discerning they were: they did not spend their lives while
having shut their ears and eyes accepting something only after they saw it; on the
contrary, they reflected on the signs of this world; they paid heed to those who warned
them and reflected deeply on what they advised them. For this reason, they will
deserve the great blessings of God. The real test of a person in this world is that by
using his intellect and reasoning, he professes belief in what the Almighty has
10. And they will say: “If only we had listened or used our intellect, we would not have been
among the dwellers of Hell.”
11. And they will confess their sin; so cursed be these companions of Hell.
12. Indeed, those who feared their Lord even though they did not see Him, there is indeed
forgiveness and a great reward.
informed him through His prophets. He, who succeeded in this test deserves every
reward of God, and he who failed in it is like an animal or even worse, even though he
might be a great philosopher and scientist.
ۡ ۡ ۢ
13
﴾١٤﴿ OP‫ و ﻫﻮ ﻟﻠﻄ ۡﻴﻒ ﻟﺨﺒ‬j ‫﴾ ﻵﻹ • ۡﻌﻠﻢ ﻣ ۡﻦ ﺧﻠﻖ‬١٣﴿ ‫ ﻧ "ﻪ ﻋﻠ ۡﻴ ٌﻢ ﺑﺬ ت ﻟﺼﺪ ۡور‬j ‫ ۡو ﻗﻮۡﻟﻜ ۡﻢ و ۡﺟﻬﺮ ۡو ﺑ ٖﻪ‬Dw ‫و‬
These verses can convey either threat or assurance. Here both are implied. They
sound a threat to the disbelievers of the Day of Judgement mentioned above: they
should not be under the misconception that the Almighty is unaware of some hidden
or apparent fact: He is well aware of what is hidden and what is apparent. How can He
be unaware of these when He even knows what is in the hearts?
After a mention of the disbelievers of the Day of Judgement, people who fear God
even though they have not seen Him are mentioned. For them, these words sound an
assurance: whatever they say, whether openly or secretly, is in God’s knowledge. He
is fully aware of what they say to Him in the seclusion of night and is also fully aware
of what they do openly in the day and is even aware of what is in their hearts. So,
when nothing is hidden from Him, they should rest assured that the most minute of
virtuous deeds will not go unnoticed; they shall be fully rewarded for each and every
deed they do.
ۡ ۡ
The words OP‫ و ﻫﻮ ﻟﻠﻄ ۡﻴﻒ ﻟﺨﺒ‬j ‫ ﻵﻹ • ۡﻌﻠﻢ ﻣ ۡﻦ ﺧﻠﻖ‬mention the reason why the Almighty is or
should be aware of every hidden and apparent: when He has created them, and no one
can refute this fact, then how is it possible that a creator be unaware of his creation?
How can He who has created all potentials and abilities and by whose command the
whole machinery of this universe is functioning be unaware of the most minute
movements of His creation?
The attribute ‫ﻴﻒ‬ٌ ‫ﻟﻄ‬, as is explained at various places in this exegesis, refers to
someone who is very discerning and minute in observation. The Almighty is someone,
Who is in fact, the Discerning and the Well-Acquainted. A person’s knowledge of the
affairs of someone else is only partial and incomplete; however, the Almighty has
created everyone and provides sustenance to each. For this reason, His knowledge
encompasses the most minute of things.
It needs to be kept in mind that one of the factors contributing to the belief of
polytheism, is the concept of people about the extent of God’s knowledge. Until and
unless the true concept of the nature and extent of God’s knowledge is gauged, the
fear of God cannot find its roots in a person, and he cannot have a true taste of God’s
trust.
13. And whether you speak secretly or openly, He indeed has full knowledge of all that is in
the hearts. Would He not know Who He has created? He is Very Discerning and Well-
Acquainted.
ۡ ۡ ‫ﻫﻮ ﻟﺬ ۡي ﺟﻌﻞ ﻟﻜﻢ ﻵۡﻹ ۡرض ذﻟ ۡﻮﻵ ًﻹ ﻓ‬

14
﴾١٥﴿ ‫ و ﻟ ۡﻴﻪ ﻟﻨﺸ ۡﻮر‬j ‫ﻠ ۡﻮ ﻣ ۡﻦ رزﻗ ٖﻪ‬v ‫ ﻣﻨﺎ•ﺒﻬﺎ و‬8ۡ 9 ‫ﺎﻣﺸ ۡﻮ‬
After presenting the miraculous signs in the heavens as evidence for the Hereafter,
here, in this verse, the providence found in the earth is used to adduce the same
evidence.
If one reflects on the words ‫( ذﻟ ْﻮ ٌل‬obedient) and ‫( ﻣﻨﺎ•ﺐ‬shoulders), one will realize
that concealed in these words is a parable. This earth has been compared to an
obedient camel. The passages, valleys and mountain in the earth are likened to its
shoulders. It is as if mankind is like lice which roams in the shoulders of the earth for
its subsistence. These lice walk about and obtain their fodder from it.
ۡ
The words ‫ﻠ ۡﻮ ﻣ ۡﻦ رزﻗ ٖﻪ و ﻟ ۡﻴﻪ ﻟﻨﺸ ۡﻮر‬v ‫ و‬point to the elaborate arrangement of providence; by
its very existence, it invites man to benefit from it the sustenance and security it
provides. He should remember that the God who has made this arrangement for him,
even though it was not his right, will not let him go scot-free and unaccountable. Man
will die one day and once again rise up before the Almighty. This is because it is
totally against sense and reason that man enjoys the blessings of God and still not be
held accountable for them.
ۡ ۡ
15
﴾١٦ۙ ﴿ ‫ ﺗﻤ ۡﻮر‬³´ ‫ ﻟﺴﻤﺂء ۡن ﻳﺨﺴﻒ ﺑﻜﻢ ﻵۡﻹ ۡرض ﻓﺎذ‬89 ‫ء ﻣﻨﺘ ۡﻢ ﻣ ۡﻦ‬
By referring to the weak and feeble existence of man mentioned in the previous
verse, he is admonished in this verse: he who is wondering about the wide expanse of
the earth like lice should not show so much conceit that when he is warned of God’s
punishment, he makes fun of it and questions its origin and sender.
The word ‫ ﻣ ْﻮ ٌر‬means to move swiftly. It is used in this sense in (٩:٥٢) . ‫ﻳ ۡﻮم ﺗﻤ ۡﻮر ﻟﺴﻤﺂء ﻣ ۡﻮ ًر‬
(on that day, the sky will shake and reel (52:9)). People have translated this word
variously; however, it repeatedly comes to my mind that here it means to run in an
unrestrained manner. This is because, firstly, the word primarily means “swift
movement” and secondly, in a previous verse the earth is likened to an obedient camel.
As a result, the meaning of the word which I have adopted seems more appropriate. The
overall implied meaning of the verse is that it is indeed God’s blessing that He has put
the earth and its resources to the service of man, and it is behaving like an obedient
camel to him; however, if the Almighty lets loose the reins of this camel, man will see
how swiftly it will run and no one will be able to control it.
14. He Who made the earth an obedient camel; so, walk about in its shoulders and eat from
Your Lord’s subsistence and you shall then gather before Him.
15. Are you not afraid of Him Who is in the heavens that He may thrust you in the earth and
it suddenly start running swiftly?
ۡ
16
﴾١٧﴿ ‫ ﻓﺴﺘ ۡﻌﻠﻤ ۡﻮن ﻛ ۡﻴﻒ ﻧﺬﻳۡﺮ‬j ‫ ﻟﺴﻤﺂء ۡن ﻳ ۡﺮﺳﻞ ﻋﻠ ۡﻴﻜ ۡﻢ ﺣﺎﺻ ًﺒﺎ‬89 ‫ۡم ﻣﻨﺘ ۡﻢ ﻣ ۡﻦ‬
In the previous verse, it was mentioned that the punishment would come from
beneath man’s feet; this verse warns him of a punishment that may descend on him
from above.
The word ‫ ﺣﺎﺻ ٌﺐ‬refers to a stone-hurling wind. I have explained this word many
times in this exegesis. I have also cited in Sūrah al-Dhāriyāt, my mentor Farāhī’s
research on this word. It has remained an important element in the destruction of
previous nations. In particular, the people of Lot (sws) were destroyed by such a wind.
The Quraysh often had the chance to pass by the decimated settlements of the people
of Lot (sws). Hence, a mention of this incident could have been effective for the
Quraysh.
The word ‫ ﻧﺬﻳﺮ‬is used here as a verbal noun, and its usage in this meaning is very
common. The implied meaning is that, today these people think that the God’s
warnings are a joke; however, when the punishment comes before them, they will
realize how true is what they were making fun of and how dreadfully will it manifest
itself before them.
ۡ
17
﴾١٨﴿ OP‫ﺎن ﻧﻜ‬v ‫و ﻟﻘ ۡﺪ ﻛﺬب ﻟﺬ ۡﻳﻦ ﻣ ۡﻦ ﻗ ۡﺒﻠﻬ ۡﻢ ﻓﻜ ۡﻴﻒ‬
In this verse, the Quraysh are directed to seek a lesson from their history: if this
punishment has not yet arrived, they should not make fun of it; this is no wisdom that
a person only believes in what he can see; the Quraysh should seek a lesson from the
accounts of other nations; these nations had also been warned like the Quraysh, but
they, too, made fun of these warnings. At last, the same torment they were making fun
of seized them.
ۡ
The words OP‫ﺎن ﻧﻜ‬v ‫ ﻓﻜ ۡﻴﻒ‬express the hate and disgust on the part of the Almighty;
These people were left to the mercy of this punishment with great repugnance, and
there was no one who could help them.
ۡ ۡ ۡ ٰ ۡ
18
﴾١٩﴿ Oٌ P‫ء ﺑﺼ‬ë ۡ`~ ‫ ﻧ "ﻪ ﺑ–ﻞ‬j ‫ ﻣﺎ ﻳ ۡﻤﺴﻜﻬﻦ ﻵﻹ ﻟﺮ ۡﺣ ٰﻤﻦ‬Ä‫ﺻﻔ ٍﺖ و •ﻘﺒﻀﻦ‬Ê ‫ ﻓﻮۡﻗﻬ ۡﻢ‬OP‫ ﻟﻄ‬8_ ‫و ﻟ ۡﻢ ﻳﺮ ۡو‬
What is implied by this verse is that, no object of this world, whether it resides in
the sky or in the earth, is automatic or controls its self. It is the Almighty Who moves
a thing or holds it. The earth is held stationery beneath our feet simply because the
16. Are you not afraid of Him Who is in the heavens that He may send upon you a stone-
hurling wind so that you know how My warning is?
17. And those also who were before them denied; so see how terrible was my curse.
18. Have they not seen the birds above them? They fly with outstretched wings, and they
also draw them in. None except the Most Gracious is holding them. Indeed, He keeps a watch
on all things.
Almighty has willed it. Had He not held and controlled the earth, it would have
swiftly run away from its orbit with all its inhabitants. Similarly, if the sky is held
stationary above our heads, it is because of the Almighty. If He lets go of it, it might
even fall on our heads. Here, in this verse, man is made to understand this fact through
an example: whether, with wings outstretched or drawn in it is only the most Gracious
Almighty Who holds the birds in the sky in both these states. If He lets go of them,
they will immediately fall down. The implication is that man should analogously
regard the stars and planets of this vast universe to be held by the Almighty too. If He
does not hold them in this manner, only one of them would be enough to destroy this
earth by falling upon it.
ۡ
The verse Oٌ P‫ء ﺑﺼ‬ë `ۡ ~ ‫ ﻧ "ﻪ ﺑ–ﻞ‬refers to the fact that it is the Most Gracious Almighty Who
is watching over everything and holding it together. If He only allows a single screw
of an object to be let loose, this whole world will be devastated in the blink of an eye.
ٰۡ ۡ ۡ
19
﴾٢٠ۚ ﴿ ‫ ۡو ٍر‬DÛ 8ۡ 9 ‫ ن ﻟﻜ¦ ۡون ﻵﻹ‬j ‫• ۡﻢ ﻣ ۡﻦ د ۡون ﻟﺮ ۡﺣ ٰﻤﻦ‬Dd‫ﻣ ۡﻦ ٰﻫﺬ ﻟﺬ ۡي ﻫﻮ ﺟﻨ ٌﺪ ﻟﻜ ۡﻢ ﻳﻨ‬
ٰۡ
The words ‫ ۡو ٍر‬DÛ 8ۡ 9 ‫ ن ﻟﻜ¦ ۡون ﻵﻹ‬are an expression of regret on the wretchedness of these
people: their pomp and show gave the impression that they had had built an
impregnable defence around them which none could conquer; however, these people
are under great deception. The slightest wave of God’s punishment would reduce the
edifice of their defence to bits and pieces.
ۡ
20
﴾٢١﴿ ‫ﻔ ۡﻮ ٍر‬o ‫ ﻋﺘ ٍﻮ و‬8ۡ 9 ‫ ﺑ ۡﻞ ﻟﺠ ۡﻮ‬l ‫ﻣ ۡﻦ ٰﻫﺬ ﻟﺬ ۡي ﻳ ۡﺮزﻗﻜ ۡﻢ ۡن ۡﻣﺴﻚ رزﻗ "ﻪ‬
ٌْ
Contextual indication shows that the word ‫( رزق‬sustenance) here refers to rain which
becomes a source of sustenance. This word is used thus at many places in the Qur’ān.
The words ‫ﻔ ۡﻮ ٍر‬o ‫ۡ ﻋﺘ ٍﻮ و‬89 ‫ﻞ ﻟﺠ ۡﻮ‬
ۡ ‫ ﺑ‬are an expression of regret over their stubbornness. Even
though they cannot dare reply to any of the above questions in the affirmative, they
are still persistent in their rebellion and evasion from the truth. In other words, what is
implied is that if these people are willing to use their intellect, they can be convinced;
however, there is no remedy for obduracy.
ً
21
﴾٢٢﴿ ‫ ٍط ﻣ ۡﺴﺘﻘ ۡﻴ ٍﻢ‬æç 8ٰx‫ و ۡﺟﻬ ٖﻪۤ ۡﻫ ¼ﺪي ﻣ ۡﻦ ﻳ ۡﻤ¾ ۡ` ﺳﻮﻳﺎ ﻋ‬8ٰx‫ﻓﻤ ۡﻦ ﻳ ۡﻤ¾ ۡ` ﻣﻜ ًﺒﺎ ﻋ‬
Mentioned in this verse is the reason why these people are not benefiting from the
19. Speak up: “What army do you have who will help you against the Most Gracious? These
disbelievers are in mere deception.”
20. Speak up: “Who will give you sustenance if He withholds His sustenance? In fact, these
people have become persistent in rebellion and in evading the truth.”
21. He who walks with his face down is rightly guided or he who walks upright on a straight
path?
guidance revealed to them and why they are wondering about far from the truth.
The verse says that like dogs these people are slaves to their desires. Just as a dog
walks face down on the ground sniffing about in the hope to find something, in a
similar manner, these people have also entrusted their reins to their desires instead of
their intellect; they too walk about face down with closed eyes following their whims
and desires. He, who is after his desires can never be guided. Only that person is
guided who walks face up on the straight path, while assessing what is on his left and
right, back and front. For this very reason, the Almighty has created man such that he
can walk while being erect and upright; He has not created him so that he walks face
down like animals. Alas! Many human beings follow animals in this regard, and in
this manner, loose that higher ability which is the hallmark of human beings.
ۡ ۡ ۡ ۤ
22
﴾٢٣﴿ ‫ ۡون‬D¸‫ ﻗﻠ ۡﻴﻶًﻹ ﻣﺎ ﺗﺸ‬j ‫ـﺪة‬ù ‫ﻗ ۡﻞ ﻫﻮ ﻟﺬ ۡي ﻧﺸﺎ• ۡﻢ و ﺟﻌﻞ ﻟﻜﻢ ﻟﺴ ۡﻤﻊ و ﻵۡﻹ ۡﺑﺼﺎر و ﻵۡﻹﻓ‬
This verse deplores their deprivation and lack of treasuring the blessings of God.
Instead of benefiting from these faculties which were given to them for a very noble
purpose, alas, they ended up following dogs and other animals, and instead of being
guided by their mind and intellect became slaves of their desires.
23
﴾٢٤﴿ ‫ ۡون‬D§‫ ﻵۡﻹ ۡرض و ﻟ ۡﻴﻪ ﺗ ۡﺤ‬89 ‫ﻗ ۡﻞ ﻫﻮ ﻟﺬ ۡي ذر • ۡﻢ‬
A reminder is sounded once again about the actual reality: if they only use their
intellect, they will come to know that the God Who had sown man in the earth and
Who is nurturing them, will not let them go unaccountable; He will definitely harvest
the crop He has cultivated and gather it in a field. He will then separate the chaff from
the grain, and after collecting it in the granary, He will burn the chaff. Whenever a
farmer sows a crop in his field, and feeds it with manure and water and protects it
from birds and other animals, everyone knows, without even being told that he will
one day harvest it, and will separate the chaff from the grain. The question is that why
do not the addressees of this verse also not understand this reality when it is related to
God. Has God created them without a purpose and all His providence that sustains
them is meaningless?
It may be noted that what is mentioned by the Qur’ān in this verse in very simple
words is stated in previous scriptures, in particular, the Bible in various styles. This
verse is also found in Sūrah al-Mu’minūn (23:79). I have explained it there in detail;
those interested can look it up.
22. Tell them: “It is He Who has created you, and made for you ears, eyes and hearts. Yet,
seldom are you grateful.”
23. Tell them: “It is He who has scattered you in the earth and towards Him you shall be
gathered.”
ۡ ۤ ٰ ۡ ۡ ۡ ۡ ۡ ۡ ٰ
24
﴾٢٦﴿ Vٌ P‫﴾ ﻗ ۡﻞ ﻧﻤﺎ ﻟﻌﻠﻢ ﻋﻨﺪ ﷲ*) و ﻧﻤﺎ ﻧﺎ ﻧﺬ ۡﻳ ٌﺮ ﻣﺒ‬٢٥﴿ VP‫` ٰﻫﺬ ﻟﻮ ۡﻋﺪ ۡن ﻛﻨﺘ ۡﻢ ٰﺻﺪﻗ‬a‫و •ﻘ ۡﻮﻟ ۡﻮن ﻣ‬
After hearing all this, they ask: when will the Day of Judgement come? This is their
sole ground for rejecting it: if it is to come, why is it not coming, and why do not
those who warn about it inform them of its exact time of arrival? In the opinion of
these rejecters, since these warners do not or cannot tell them about this time, they are
liars. The Prophet (sws), in return, is told to merely convey to them that he is only a
warner and only God knows when it will arrive; no one else knows when it will come;
however, this much is certain that it will definitely come.
Since this objection raised by them is absolutely baseless, it is not answered in much
detail. However, at some other places in the Qur’ān, we also find details: rejecting a
thing simply because its exact time of arrival cannot be divulged is blatant
foolishness. There are some many incidents of this world which we experience in our
everyday lives whose exact time of appearance is known to no one, yet we all believe
in their happening.
ۡ ٓ ً ۡ
25
﴾٢٧﴿ ‫ ۡﺖ وﺟ ۡﻮه ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو و ﻗ ۡﻴﻞ ٰﻫﺬ ﻟﺬ ۡي ﻛﻨﺘ ۡﻢ ﺑ ٖﻪ ﺗﺪﻋ ۡﻮن‬r‫ﻓﻠﻤﺎ ر ۡوه زﻟﻔﺔ ﺳ ۡﻴـ‬
The implication of this verse is that, today they ask with great vanity that they be
shown this Day; however, all this conceit is till the time it does not appear. As soon as
it does, their faces will become dismal and they will become very apprehensive. At
that time, they will be told that this is what they were demanding; so once it has
appeared, why have they now become so anxious and frightened? It is being sent to
them on their demand and they should now have a taste of it.
ٰۡ ۡ ٰ
26
﴾٢٨﴿ ‫ ﻟﻜ¦ ۡﻳﻦ ﻣ ۡﻦ ﻋﺬ ٍب ۡﻟﻴ ٍﻢ‬OP‫ ۡو رﺣﻤﻨﺎ ® ﻓﻤ ۡﻦ ﻳﺠ‬³Ó‫ﻗ ۡﻞ رءﻳۡﺘ ۡﻢ ۡن ۡﻫﻠﻜ¨` ﷲ*) و ﻣ ۡﻦ ﻣ‬
When the disbelievers would be threatened with punishment, they, in order to
appease their masses, would also advise them to not be over-awed by what the
Prophet (sws) says; this warning is mere oratory and poetry on his part; soon his days
will be over, and his call will vanish in thin air. They would go on to say that this
person warns them of a punishment, whereas they are waiting for the time when his
period of bloom ends. In the Qur’ān, this subject is discussed at a number of places.
For example, in Sūrah al-T@ūr, it is said:
24. And they say: “When will this threat materialize if you are truthful?” Tell them: “Its
knowledge is only with God and I am only an open warner.”
25. So, when they see it drawing near, the faces of these disbelievers will turn gloomy and it
shall be said to them: This is what you had been asking for.
26. Ask them: “Have you ever thought that if God destroys me and my companions or has
mercy on us, who shall save the disbelievers from an afflictive doom?”
ۡ ۡ ۡ
(٣١-٣٠:٥٢) .VP‫ﺑﺼ‬Oš‫ ﻣﻌﻜ ۡﻢ ﻣﻦ ﻟﻤ‬8ۡ ž‫ ﻗ ۡﻞ ﺗﺮﺑﺼ ۡﻮ ﻓﺎ‬.‫ﺑﺺ ﺑ ٖﻪ رﻳۡﺐ ﻟﻤﻨ ۡﻮن‬Oš‫ ﻧ‬D›‫ﺎ‬
ٌ ‫ۡم •ﻘ ۡﻮﻟ ۡﻮن ﺷ‬
Do they say: “He is but a poet: we are waiting for some misfortune to befall
him?” Tell [them]: “Wait if you will; I too am waiting.” (52:30-31)
The implication of the verse under discussion is that these people, as per their
contention should wait for the downfall of the Prophet (sws), while Muslims wait for
the destruction of these disbelievers through a divine punishment. The rejoinder from
the Muslims is that they will not fight with them on this contention of theirs; only God
knows whether He will destroy them or have mercy on them; they have put their trust
in God and for this reason, hope that He will have mercy on them; however, if
supposedly, the opinion of the disbelievers is correct and these Muslims will one day
face their end, then how can the disbelievers rest assured that they will not face the
wrath and anger of God? Who can save them? The Day of Judgement is bound to
come; the arguments which bear witness to its arrival are conclusive and irrefutable;
reward and punishment are destined to take place; no one can refute or run away from
them; believers and disbelievers, the pious and wicked, cannot be equal; if this is an
indubitable reality, then, even if the Muslims are wiped out, what good will this do to
the fate of the disbelievers? They will have to face their fate with which they are being
informed of. In other words, the disbelievers should not assure themselves on such
weak and childish grounds and should fear what lies in store for them.
ۡ ۡ
27
﴾٢٩﴿ Vٍ P‫ ﺿ ٰﻠ ٍﻞ ﻣﺒ‬8ۡ 9 ‫ ﻓﺴﺘ ۡﻌﻠﻤ ۡﻮن ﻣ ۡﻦ ﻫﻮ‬l ‫ﻠﻨﺎ‬v‫ﻗ ۡﻞ ﻫﻮ ﻟﺮ ۡﺣ ٰﻤﻦ ٰ ﻣﻨﺎ ﺑ ٖﻪ و ﻋﻠ ۡﻴﻪ ﺗﻮ‬
Muslims are told to inform their counterparts that they can make no claim as to what
will happen to them in future. Only the Almighty has knowledge of this; however,
since the Almighty is Gracious and Merciful, and they have professed faith in Him
and reposed their trust in Him, it is hoped that He will have mercy on them; if the
disbelievers want to dispute with the believers, they should wait; soon they shall know
who among the two is in grave and manifest error.
ۡ ۡ
28
﴾٣٠﴿ Vٍ P‫ﻗ ۡﻞ رءﻳۡﺘ ۡﻢ ۡن ۡﺻﺒﺢ ﻣﺂؤ• ۡﻢ ﻏ ۡﻮ ًر ﻓﻤ ۡﻦ ﻳﺎﺗ ۡﻴﻜ ۡﻢ ﺑﻤﺂ ٍء ﻣﻌ‬
ۡ
The expression Vٍ P‫ ﻣﺂ ٍء ﻣﻌ‬refers to pure and unadulterated water.
There can be two cases in which the water sinks down into the earth.
Firstly, the water level in the earth recedes down so much that obtaining water from
the earth becomes virtually impossible. There are many places in this world where the
27. Tell them: “He is the Most Gracious. We believe in Him and in Him we have put our
trust, so, soon you will know who is in manifest error.”
28. Ask them: “Speak up, if all the water you have sinks down into the earth, who will then
bring out clean and pure water for you?”
water level is so deep underneath that even tube wells are not very successful in
acquiring it, let alone wells.
Secondly, because of little or no rain, the water of the canals, springs and rivers
becomes muddy.
Here both these meanings can be attributed to the expression. However, my mind
ۡ
goes towards the second of these interpretations keeping in view the words Vٍ P‫ﻣﺂ ٍء ﻣﻌ‬.
In the previous verses, those who were making fun of divine punishment were
warned of various things which were near at hand: they should not regard it to be
improbable; the Almighty can seize them from wherever He likes. Here, in this verse,
a final argument is presented: they should not go far, and just contemplate what will
happen if water becomes muddy because of its level being lowered; who will then
supply them with fresh and pure water? If this is true, then how can a person become
unafraid of the God in Whose hands is his life-vein. ٰ ْ
By the grace of God, I come to the end of this sūrah’s exegesis.‫ إ ْﺣﺴﺎﻧﻪ‬8x‫ﻓﺎﻟﺤ ْﻤﺪ ﷲ*) ﻋ‬
(gratitude be to God for His favour).
Raḥmānābād,
22nd June 1978 AD
15th Rajab, 1398 AH
________________
Sūrah al-Qalam (68)
Sūrah al-Qalam
Central Theme
This sūrah forms a pair with Sūrah al-Mulk, the previous sūrah. Thus there is no
principal difference between the central themes and topics of the two. The difference
lies in the style, nature of arguments and the tone adopted. Just as in the previous
sūrah, the Quraysh are warned of the punishment on the Day of Judgement and of that
which they will face in this world if they deny the Day of Judgement, similar is the
warning sounded in this sūrah. However, this sūrah is more stern in its tone.
Relationship with the Previous Sūrah and Analysis of the Discourse

At the end of the previous sūrah, the Qurayshٰ ۡ ۡ were addressed throughٰ the tongue of
the Prophet (sws) and told: ‫ ﻟﻜ¦ ﻳﻦ ﻣﻦ ﻋﺬ ٍب ﻟﻴ ٍﻢ‬OP‫ و رﺣﻤﻨﺎ ® ﻓﻤﻦ ﻳﺠ‬³Ó‫ﻞ رء ۡﻳﺘ ۡﻢ ۡن ﻫﻠﻜ¨` ﷲ*) و ﻣﻦ ﻣ‬
ۡ ‫ﻗ‬
(٢٨:٦٧) (Ask them: “Have you ever thought that if God destroys me and my
companions or has mercy on us, who shall save the disbelievers from an afflictive
doom?”) The implication was that, they should not be crazy enough to think that the
Prophet (sws) was a poet or a lunatic, who will soon be destroyed by the vicissitudes
of time. Even if their desire was fulfilled, they still had no grounds for remaining
content. The question that still remained for them was: who would save them from the
punishment of God? In order to support this premise, a comparison is made in this
sūrah between the preaching of the Prophet (sws), the Book presented by him and his
lofty character with the wicked and corrupt leadership of the Quraysh. The purpose of
this comparison is to show that it would soon become evident to friend and foe that
those who were in the grasp of their wretched leaders were being led to ruin and those
who were the guided shall attain success.
After this, the Quraysh are admonished through the parable of the people of the
orchard, that the peace and security they have today should not mislead them to think
that they would remain under the same conditions forever. The God Who has
bestowed them with these blessings has the power to take them away too. If they have
no fear of Him, then they should remember that He can deprive them of these
blessings in the blink of an eye and leave them to brood over the consequences.
At the end of the sūrah, the addressees are vehemently reprimanded over a false
notion: they thought that if ever the Hereafter came, they would be blessed with the
same favours there, in fact even more. They are asked how they have regarded God to
be so unjust that He would equate the righteous with the wrongdoers. At the same
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Qalam 420
time, they are challenged that if they have any oath from God in this regard or if there
are some people who have assured them of this, then they should present this
evidence. In this connection, the Prophet (sws) is assured that he should not worry
about the vain talk of these people. When the upheaval of the Day of Judgement takes
place, they will come to know how far their dreams were from reality.
At the end, the Prophet (sws) is informed that these people have been caught in the
long noose of the respite given to them by God. Strong is God’s scheme; there is no
possibility for them to escape. So the Prophet (sws) should wait for the decision of
God, and should not follow Jonah (sws) in showing impatience in this matter as a
result of which he had to face a severe trial.

ٰ
ۡ ۡ ۤ ۡ ٓ
‫ ﺧﻠ ٍﻖ‬8ٰx‫ۚ﴾ و ﻧﻚ ﻟﻌ‬٣﴿ ‫ ﻣ ۡﻤﻨ ۡﻮ ٍن‬OP‫ ۚ﴾ و ن ﻟﻚ ﻵﻹ ۡﺟ ًﺮ ﻏ‬٢﴿ ‫﴾ ﻣﺎ ﻧﺖ ﺑﻨ ۡﻌﻤﺔ رﺑﻚ ﺑﻤ ۡﺠﻨ ۡﻮ ٍن‬١ۙ ﴿ ‫ن و ﻟﻘﻠﻢ و ﻣﺎ ﻳ ۡﺴ¡ ۡون‬
ۡ ۡ ۡ
‫﴾ ن رﺑﻚ ﻫﻮ ۡﻋﻠﻢ ﺑﻤ ۡﻦ ﺿﻞ ﻋ ۡﻦ ﺳﺒ ۡﻴﻠ ٖﻪ و ﻫﻮ ۡﻋﻠﻢ ﺑﺎﻟﻤ ۡﻬﺘﺪ ۡﻳﻦ‬٦﴿ ‫ﻴﻜﻢ ﻟﻤﻔﺘ ۡﻮن‬¹‫ۙ﴾ ﺑﺎ‬٥﴿ ‫ ۡون‬Dd‫ و ﻳ ۡﺒ‬Dd‫﴾ ﻓﺴﺘ ۡﺒ‬٤﴿ ‫ﻋﻈ ۡﻴ ٍﻢ‬
ۡ ۡ ۡ ۡ
﴾١١ۙ ﴿ ‫ء ﺑﻨﻤ ۡﻴ ٍﻢ‬ë ‫﴾ ﻫﻤﺎ ٍز ﻣﺸﺂ‬١٠ۙ ﴿ Vٍ P‫ﻹف ﻣﻬ‬ ٍ ‫ﻞ ﺣﻶ‬v ‫﴾ و ﻵﻹ ﺗﻄﻊ‬٩﴿ ‫﴾ ود ۡو ﻟ ۡﻮ ﺗ ۡﺪﻫﻦ ﻓﻴ ۡﺪﻫﻨ ۡﻮن‬٨﴿ VP‫﴾ ﻓﻶﻹ ﺗﻄﻊ ﻟﻤﻜﺬﺑ‬٧﴿
‫ ﻋﻠ ۡﻴﻪ ٰ ٰﻳﺘﻨﺎ ﻗﺎل‬8ٰx‫﴾ ذ ﺗ ۡﺘ‬١٤Q ﴿ VP‫ﺎل و ﺑﻨ‬
ٍ ‫ﺎن ذ ﻣ‬v ‫﴾ ن‬١٣ۙ ﴿ ‫ﻌﺪ ذﻟﻚ زﻧ ۡﻴ ٍﻢ‬€ ‫ﻞ‬ë ‫﴾ ﻋﺘ‬١٢ۙ ﴿ ‫ ﻣﻌﺘ ٍﺪ ﺛ ۡﻴ ٍﻢ‬OP‫ﻣﻨ ٍﺎع ﻟﻠﺨ‬
ۡ ۡ ۡ ۡ ۤ ٰ ۡ ۡ ۡ
VP‫ﻣﻨﻬﺎ ﻣ ۡﺼﺒﺤ‬Ddۡ ‫ ذ ﻗﺴﻤ ۡﻮ ﻟﻴ‬l ‫﴾ ﻧﺎ ﺑﻠ ۡﻮﻧﻬ ۡﻢ ﻛﻤﺎ ﺑﻠ ۡﻮﻧﺎ ۡﺻ ٰﺤﺐ ﻟﺠﻨﺔ‬١٦﴿ ‫ﻃ ۡﻮم‬Dۡ á‫ ﻟ‬8x‫﴾ ﺳﻨﺴﻤ "ﻪ ﻋ‬١٥﴿ VP‫ ﻵۡﻹوﻟ‬OP‫ﺳﺎﻃ‬
ۡ ۡ
VP‫﴾ ﻓﺘﻨﺎد ۡو ﻣ ۡﺼﺒﺤ‬٢٠ۙ ﴿ ‫ ۡﻳﻢ‬Dd‫ﺎﻟ‬v ‫﴾ ﻓﺎ ۡﺻﺒﺤ ۡﺖ‬١٩﴿ ‫ﻤ ۡﻮن‬£‫ ٌﻒ ﻣ ۡﻦ رﺑﻚ و ﻫ ۡﻢ ﻧﺂ‬£‫﴾ ﻓﻄﺎف ﻋﻠ ۡﻴﻬﺎ ﻃﺂ‬١٨﴿ ‫﴾ و ﻵﻹ ﻳ ۡﺴﺘﺜﻨ ۡﻮن‬١٧ۙ ﴿
ۡ ۡ ۡ ۡ ۡ
‫﴾ ۡن ﻵﻹ ﻳ ۡﺪﺧﻠﻨﻬﺎ ﻟﻴ ۡﻮم ﻋﻠ ۡﻴﻜ ۡﻢ‬٢٣ۙ ﴿ ‫﴾ ﻓﺎﻧﻄﻠﻘ ۡﻮ و ﻫ ۡﻢ ﻳﺘﺨﺎﻓﺘ ۡﻮن‬٢٢﴿ VP‫ﻣ‬æçٰ ‫ﺛﻜ ۡﻢ ۡن ﻛﻨﺘ ۡﻢ‬Dۡ þ 8ٰx‫﴾ ن ﻏﺪ ۡو ﻋ‬٢١ۙ ﴿
ۡ ۤ ٰ ۡ
‫﴾ ﻗﺎل ۡوﺳﻄﻬ ۡﻢ‬٢٧﴿ ‫ ۡوﻣ ۡﻮن‬DE‫﴾ ﺑ ۡﻞ ﻧ ۡﺤﻦ ﻣ‬٢٦ۙ ﴿ ‫﴾ ﻓﻠﻤﺎ ر ۡوﻫﺎ ﻗﺎﻟ ۡﻮ ﻧﺎ ﻟﻀﺂﻟ ۡﻮن‬٢٥﴿ ‫ ٍد ﻗﺪر ۡﻳﻦ‬Dۡ þ 8ٰx‫﴾ و ﻏﺪ ۡو ﻋ‬٢٤ۙ ﴿ Vٌ P‫ﻣ ۡﺴﻜ‬
ۡ ٰ ۡ ۡ ۡ ۡ ٰ ۤ ٰۡ ۡ ۡ ۡ ۡ ۡ
‫﴾ ﻗﺎﻟ ۡﻮ‬٣٠﴿ ‫ﺾ ﻳﺘﻶﻹوﻣ ۡﻮن‬ ٍ ‫ﻌ‬€ 8x‫ﻌﻀﻬﻢ ﻋ‬€ ‫﴾ ﻓﺎﻗﺒﻞ‬٢٩﴿ VP‫﴾ ﻗﺎﻟﻮ ﺳﺒﺤﻦ رﺑﻨﺎ ﻧﺎ ﻛﻨﺎ ﻇﻠﻤ‬٢٨﴿ ‫ﻟﻢ ﻗﻞ ﻟﻜﻢ ﻟﻮ ﻵﻹ ﺗﺴﺒﺤﻮن‬
ۡ
ٰ ۡ ٰ ۤ ۤ ۡ ۡ ۤ ۡ ۤ
‫ة‬D¥‫ و ﻟﻌﺬ ب ﻵۡﻹ‬j ‫﴾ ﻛﺬﻟﻚ ﻟﻌﺬ ب‬٣٢﴿ ‫ رﺑﻨﺎ ٰرﻏﺒ ۡﻮن‬8ٰ_ ‫ ﻣﻨﻬﺎ ﻧﺎ‬Oً P‫﴾ ﻋ ٰ ` رﺑﻨﺎ ۡن ﻳ ۡﺒﺪﻟﻨﺎ ﺧ‬٣١﴿ VP‫ٰﻳﻮ ۡﻳﻠﻨﺎ ﻧﺎ ﻛﻨﺎ ٰﻃﻐ‬
ۡ ۡ ۡ ۡ ٰ ۡ ۡ ۡ ۡ
‫﴾ ﻣﺎ ﻟﻜ ۡﻢ‬٣٥Q ﴿ VP‫ﺎﻟﻤ ۡﺠﺮﻣ‬v VP‫﴾ ﻓﻨ ۡﺠﻌﻞ ﻟﻤ ۡﺴﻠﻤ‬٣٤﴿ ‫ ﻋﻨﺪ رﺑﻬ ۡﻢ ﺟﻨﺖ ﻟﻨﻌ ۡﻴﻢ‬VP‫﴾ ن ﻟﻠﻤﺘﻘ‬٣٣﴿ ‫ﺎﻧ ۡﻮ • ۡﻌﻠﻤ ۡﻮن‬v ‫ ﻟ ۡﻮ‬ß Om•
ٌ ٌ ‫﴾ ۡم ﻟﻜ ۡﻢ ۡﻳﻤ‬٣٨ۚ ﴿ ‫ ۡون‬OP‫﴾ ن ﻟﻜ ۡﻢ ﻓ ۡﻴﻪ ﻟﻤﺎ ﺗﺨ‬٣٧ۙ ﴿ ‫﴾ ۡم ﻟﻜ ۡﻢ ﻛ ٰﺘ ٌﺐ ﻓ ۡﻴﻪ ﺗ ۡﺪرﺳ ۡﻮن‬٣٦ۚ ﴿ ‫ﻛ ۡﻴﻒ ﺗ ۡﺤﻜﻤ ۡﻮن‬
‫ ﻳ ۡﻮم‬8ٰ_ ‫ﺎن ﻋﻠ ۡﻴﻨﺎ ﺑﺎﻟﻐﺔ‬
ۡ ۡ ۡ ٰ ۡ ۡ
VP‫ﺎﻧ ۡﻮ ٰﺻﺪﻗ‬v ‫ﻬ ۡﻢ ۡن‬£‫ﺂ‬vD§‫ ﻓﻠﻴﺎﺗ ۡﻮ ﺑ‬Ä‫ﺂء‬vDu ‫﴾ ۡم ﻟﻬ ۡﻢ‬٤٠﴿Ä‫﴾ ﺳﻠﻬ ۡﻢ ﻳﻬ ۡﻢ ﺑﺬﻟﻚ زﻋ ۡﻴ ٌﻢ‬٣٩ۚ ﴿ ‫ﻟﻘ ٰﻴﻤﺔ ® ن ﻟﻜ ۡﻢ ﻟﻤﺎ ﺗ ۡﺤﻜﻤ ۡﻮن‬
ٌ ً ۡ
‫ﺎﻧ ۡﻮ‬v ‫ و ﻗ ۡﺪ‬j ‫﴾ ﺧﺎﺷﻌﺔ ۡﺑﺼﺎرﻫ ۡﻢ ﺗ ۡﺮﻫﻘﻬ ۡﻢ ذﻟﺔ‬٤٢ۙ ﴿ ‫ ﻟﺴﺠ ۡﻮد ﻓﻶﻹ ﻳ ۡﺴﺘﻄ ۡﻴﻌ ۡﻮن‬8_ ‫ﺎق و ﻳ ۡﺪﻋﻮۡن‬ ٍ ‫﴾ ﻳ ۡﻮم ﻳﻜﺸﻒ ﻋ ۡﻦ ﺳ‬٤١﴿
ۡ
‫﴾ و‬٤٤ۙ ﴿ ‫ ﺳﻨ ۡﺴﺘ ۡﺪرﺟﻬ ۡﻢ ﻣ ۡﻦ ﺣ ۡﻴﺚ ﻵﻹ • ۡﻌﻠﻤ ۡﻮن‬j ‫ و ﻣ ۡﻦ ﻳﻜﺬب ﺑ ٰﻬﺬ ﻟﺤﺪ ۡﻳﺚ‬8ۡ ž‫﴾ ﻓﺬ ۡر‬٤٣﴿ ‫ ﻟﺴﺠ ۡﻮد و ﻫ ۡﻢ ٰﺳﻠﻤ ۡﻮن‬8_ ‫ﻳ ۡﺪﻋ ۡﻮن‬
ۡ ۡ ۡ ۡ ۡ ۡ
﴾٤٧﴿ ‫﴾ ۡم ﻋﻨﺪﻫﻢ ﻟﻐ ۡﻴﺐ ﻓﻬ ۡﻢ ﻳﻜﺘﺒ ۡﻮن‬٤٦ۚ ﴿ ‫ﻠﻬ ۡﻢ ۡﺟ ًﺮ ﻓﻬ ۡﻢ ﻣ ۡﻦ ﻣﻐﺮ ٍم ﻣﺜﻘﻠ ۡﻮن‬r‫﴾ ۡم ﺗ ۡﺴـ‬٤٥﴿ Vٌ P‫ ن ﻛ ۡﻴﺪ ۡي ﻣﺘ‬j ‫ ﻟﻬ ۡﻢ‬8ۡ x‫ۡﻣ‬
ۡ ٌ ۤ ۡ ۡ ۡ ۡ
‫ ۡﻌﻤﺔ ﻣ ۡﻦ رﺑ ٖﻪ ﻟﻨﺒﺬ ﺑﺎﻟﻌﺮآء و‬o ‫﴾ ﻟ ۡﻮ ﻵﻹ ۡن ﺗ ٰﺪرﻛ "ﻪ‬٤٨Q ﴿ ‫ ذ ﻧ ٰﺎدي و ﻫﻮ ﻣﻜﻈ ۡﻮ ٌم‬ß ‫ ﻟﺤﻜﻢ رﺑﻚ و ﻵﻹ ﺗﻜ ۡﻦ ﻛﺼﺎﺣﺐ ﻟﺤ ۡﻮت‬Oۡ m‫ﺎﺻ‬ ۡ ‫ﻓ‬
ۡ ۡ ۡ ٰ ۡ ‫﴾ ﻓ‬٤٩﴿ ‫ﻫﻮ ﻣ ۡﺬﻣ ۡﻮ ٌم‬
D—‫ﻟﻘ ۡﻮﻧﻚ ﺑﺎ ۡﺑﺼﺎرﻫ ۡﻢ ﻟﻤﺎ ﺳﻤﻌﻮ ﻟﺬ‬²P‫﴾ و ۡن ﻳ–ﺎد ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻟ‬٥٠﴿ VP‫ﺎﺟﺘ ٰﺒﻪ رﺑ "ﻪ ﻓﺠﻌﻠ "ﻪ ﻣﻦ ﻟﺼﻠﺤ‬
ۡ ۡ ۡ
﴾٥٢﴿ VP‫ ﻟﻠ ٰﻌﻠﻤ‬Dٌ —‫﴾ و ﻣﺎ ﻫﻮ ﻵﻹ ذ‬٥١ۘ ﴿ ‫و •ﻘ ۡﻮﻟ ۡﻮن ﻧ "ﻪ ﻟﻤ ۡﺠﻨ ۡﻮ ٌن‬
This is Sūrah Nūn. By the pen and by that which they write that you are not, by the
grace of your Lord, possessed, and indeed for you is a reward unending, and you are
of a lofty character. So, soon you shall see and they shall also see with which of the
groups is the one who has been led away. Your Lord only best knows, those who have
strayed from His path and those who are rightly guided. (1-7)
So, give no heed to these rejecters. They desire that you be flexible, then they will
also become flexible. And heed not every person who is a swearer of false oaths, is
despicable, maker of evil gestures, who goes about sowing seeds of dissension,
forbidder of good, transgressor, usurper of rights, cruel and moreover is rootless. This
character is so because he has wealth and children. When Our revelations are recited
to him, he cries out: “These are but tales of the ancients.” Soon on his trunk will We
brand him. (8-16)
We put them through a test, just as We put the owners of the orchard through a test
when they swore that they would surely pick the fruit of their orchard in the morning
and would not leave anything. Then, whilst they were asleep, a mover from your Lord
moved through it in such a manner that it became like a crop harvested. At daybreak,
they called out to one another: “Go early in the morning to your plantation if you are
to pick its fruit.” Then off they went whispering to one another: “No needy person
should set foot in this orchard today.” And they proceeded with resolve and
determination. But when they saw it, they cried out: “Surely we have lost our way; in
fact, we have been ruined.” Said a somewhat balanced person among them: “Did I not
tell you: ‘why do you not glorify the Lord?”’ Then they cried out: “Glory be to our
Lord; indeed it is we who were the wrong-doers.” Then they started blaming one
another: “Woe to us.” they cried. “We have been great transgressors. Perhaps our
Lord will give us in its place a better orchard than it. To Him do we now turn.” In
such a way, shall the punishment come, and the punishment of the Hereafter shall be
much greater than this. Would that these people only knew! (17-33)
Indeed, for the pious, there are gardens of bliss with their Lord. Should We equate
the obedient with the wrongdoers? What is the matter with you? What is this
judgement you make? Have you a scripture in which you read that you will have
whatever you desire? Or have you oaths with Us binding till the Day of Judgement
that you will have what you yourselves ordain? Ask them: “Who among them will
take responsibility of this?” Do they have some associates? Let them produce these
associates if what they say be true. (34-41)
They must remember the day when a great tumult will take place, and they will be
called to bow in adoration and they will not be able to do so. Downcast shall be their
looks; ignominy shall cover them. And they also used to be called to bow in adoration
when they were normal. (42-43)
So, leave Me with those who are denying this Discourse. We are gradually bringing
them from a place they know not. And I am giving them respite. Indeed, very truly
powerful is My scheme. (44-45)
Are you demanding some payment from them so that they are burdened with its
penalty? Or is it that they have knowledge of the Unseen; thus they are writing it
down? So, with patience, wait for the judgement of your Lord and be not like the
companion of the fish when he called His Lord in anguish. Had not the favour of His
Lord found him, he would have remained in the wilderness in disgrace. So His Lord
chose him and placed him among the righteous. (46-50)
And when these disbelievers hear the reminder, they look at you as if they would
almost make you stumble with their eyes and say: “He is surely possessed.” Yet, it is
only a reminder to all mankind. (51-52)
Explanation
ۡ ٓ
1
﴾١ۙ ﴿ ‫ن و ﻟﻘﻠﻢ و ﻣﺎ ﻳ ۡﺴ¡ ۡون‬
Just as in the opening verse of Sūrah Qāf (50:1), the name of the sūrah is mentioned
as Qāf, similarly in the opening verse of this sūrah, its name is mentioned as Nūn.
According to linguistic principles of Arabic, the mubtatadā’ (inchoative) is suppressed
here, which I have revealed in the translation. While explaining the opening verses of
Sūrah al-Baqarah, I have already alluded to the opinion of Imām Farāhī regarding the
hurūf-i muqaṭṭa‘āt (the abbreviated letters at the sūrah openings). According to him,
these are names of their respective sūrahs and are used to signify some meaning.
Though the meanings of most of these letters are now lost, however, some of them
have survived to this day. In order to substantiate his theory, one of the letters he has
cited is Nūn that still signifies its ancient meaning: fish. By naming this sūrah thus,
the allusion is to the Prophet Jonah (sws) who had been swallowed by a fish. Thus, at
the end of the sūrah, he is addressed as ṣāḥib al-ḥūt (companion of the fish). In verse
87 of Sūrah al-Anbiyā’, he is also addressed as dhū al-nūn which has precisely the
same meaning as ṣāḥib al-ḥūt.
The letter ‫( و‬waw) here denotes an oath. I have explained many times earlier in this
exegesis that in the Qur’ān, such oaths are meant to substantiate a claim(s). Here, as
shall be presently explained, three claims are substantiated.
First, it is an utter idiocy of the opponents of the Prophet (sws) to call him a person
possessed. He is not an insane person; in fact, by the grace of God, he is sanest of all
people.
1. This is Sūrah Nūn. By the pen, and by that from which they write.
Second, if these opponents think that all the efforts of the Prophet (sws) will be
short-lived, then this is a false notion. There is unending reward for him both in this
world and in that to come.
Third, he possesses a lofty character; hence those who are ignoring him by
regarding him to be a poet or a mad person are only inviting their doom.
At various instances, the Qur’ān has presented itself to substantiate these claims.
ۡ ٓ
Thus, there is a strong indication that the verse ‫ ن و ﻟﻘﻠﻢ و ﻣﺎ ﻳ ۡﺴ¡ ۡون‬actually refers to the
Qur’ān. Moreover, there is a narrative from Mujāhid that the word “pen” refers to the
pen with which the Qur’ān was being written and, the expression “that which they
2
write” refers to the Qur’ān itself.
It needs to be kept in mind that teaching by the pen is one of the greatest ۡfavours of
ۡ ۡ ۡ ۡ ۡ ۡ
the Almighty. Thus it is said in Sūrah al-‘Alaq: ‫ﻋﻠﻢ ﻵﻹﻧﺴﺎن ﻣﺎ ﻟ ۡﻢ‬.‫ ﻟﺬ ۡي ﻋﻠﻢ ﺑﺎﻟﻘﻠﻢ‬.‫م‬D—‫ و رﺑﻚ ﻵﻹ‬D‹
(٥-٣ :٩٦) ‫( • ۡﻌﻠ ۡﻢ‬Read and the fact is that your Lord is the most Bounteous who taught
by the pen. He taught man what he knew not, (96:3-5)). Earlier prophets of God orally
taught their followers and it was very difficult to preserve those oral teachings. They
would soon become adulterated or would be erased from memories. In order to protect
religion from this danger, the Almighty taught man the use of the pen and writing.
This made it possible for him to gain knowledge through writing instead of gaining it
orally. Thus, first of all, he was given the ten commandments of the Torah written on
stone tablets. The teachings of the later prophets were also written. Finally, the
Qur’ān, the last word of God, was preserved in such an elaborate manner that there
could remain no possibility of any alteration in it till the Day of Judgement.
It is because of this importance of the pen that the Almighty has sworn by it. In my
opinion, it does not refer to any specific pen; it refers to all the written record of
divine teachings which was preserved through the pen ie. The Torah, the Psalms and
the Injīl etc. The teachings of these sacred scriptures also attest to the prophethood of
Muḥammad (sws), and also found in them are indubitable testimonies to his advent. I
have already explained these earlier in this exegesis.
Contextual indications show that the words ‫( و ﻣﺎ ﻳ ۡﺴ¡ ۡون‬what they are writing) refer to
the Qur’ān, which was being revealed at that time and was being written by the
Companions (rta). After an oath sworn by the previous scriptures, this is an oath
sworn by the Qur’ān. It has been presented as evidence to the veracity, civility and
the prophethood of Muḥammad (sws). What is implied is that, the exaltedness and
loftiness of the discourse of the person who is presenting it shows that he is not a poet
or a person possessed; he is, in fact, a messenger of God.
It should be kept in consideration that in response to such allegations of the
disbelievers, the Almighty has generally presented the Qur’ān before them so that they
2. Abū Ja‘far Muhammad Ibn Jarīr al-Tabarī, Jāmi‘ al-Bayān ‘an Tā’wīl Āy al-Qur’ān, 1st
ed, vol. 29, (Beirut Dār ihyā’ al-turāth al-‘arabī, 2001), 23.
can see and justly judge whether such words can be produced by some poet,
soothsayer or mad person or whether they originate from God.
ۡ ۤ
3
﴾ۚ٢﴿ ‫ﻣﺎ ﻧﺖ ﺑﻨ ۡﻌﻤﺔ رﺑﻚ ﺑﻤ ۡﺠﻨ ۡﻮ ٍن‬
This is the complement of the oath: all previous scriptures, and this Qur’ān which is
being written bear witness that the Prophet (sws) is not a person possessed; he is, in
fact, imparting to people the same teachings as were imparted by all other prophets of
God from Adam (sws) to Jesus (sws) upon whose veracity history bears witness. If
these self-styled intellectuals are calling him a person possessed, he should not feel
sad; he is not insane; in fact, by the grace of his Lord, he is the sanest of all people. It
is only that these reckless intellectuals have lost their senses and are not able to
distinguish between the sane and the insane.
The reason that the Quraysh called the Prophet (sws) mad was that their leaders were
totally unable to understand from where the punishment with which he was
emphatically and vehemently warning them as if he had seen it with his very eyes,
would arrive. They were worried that the extra-ordinary conviction found in his tone,
the superhuman concern and anxiety found in his preaching endeavours and the heart-
melting affection and sympathy found in his manner of reminding people was
influencing the masses greatly. For this reason, they wanted to convince people that his
anxiety and concern were not because there was any imminent danger of them being
punished and that the Almighty had actually sent him to forewarn them of this
punishment. The fact was that he was afflicted with hallucinations which made him
imagine it coming from all sides. In order to further strengthen their claim, they would
add that, he was under some magical spell, which had mentally deranged him and
caused such nonsensical conversation from him.
ۡ
4
﴾ۚ ٣﴿ ‫ ﻣ ۡﻤﻨ ۡﻮ ٍن‬OP‫و ن ﻟﻚ ﻵﻹ ۡﺟ ًﺮ ﻏ‬
This verse states positively what was said negatively earlier on: foolish are they
who, regarding the Prophet (sws) to be crazy, await his devastation through the
vicissitudes of time. It is they who, on the contrary, are destined to be devastated; for
the Prophet (sws), there is an everlasting reward; these arrogant people whose
affluence has made them proud, are facing an imminent punishment, and soon they
will face the consequences of this conceit. Contrary to them, the Prophet (sws) will
receive a never ending reward for his adherence to the truth.
ۡ
The word ‫ ﻣ ۡﻤﻨ ۡﻮ ٍن‬OP‫ ﻏ‬means “unending.” Some people have interpreted it differently;
however, this interpretation is not only against linguistic principles of Arabic, it is also
3. That, by the grace of your Lord, you are not possessed.

4. And indeed, for you is a reward unending.
against other parallel verses of the Qur’ān.
5
﴾٤﴿ ‫ ﺧﻠ ٍﻖ ﻋﻈ ۡﻴ ٍﻢ‬8ٰx‫و ﻧﻚ ﻟﻌ‬
The Prophet (sws) is addressed and told that just as prophets before him had
exemplary character, he too, has a lofty character. In fact, this character of his is a
conclusive answer to those who, by regarding him to be a poet, a soothsayer or a
madman, want to convince themselves and their masses that soon his influence will die
away.
At many places in the Qur’ān, the lofty character of the Prophet (sws) is presented to
substantiate the truth of his mission. In Sūrah al-Shu‘arā’, the moral depletion of poets
and soothsayers, their intellectual ramblings and the lack of correspondence between
what they claim and what they practice is discussed in detail, and those people who
regard the Prophet (sws) to be among this ignoble group are rebuked. They are asked:
what is the relationship of the exalted character of the Prophet with the character of
these soothsayers and poets whose inner and outer selves are equally dreadful?
ۡ ۡ
6
﴾٦﴿ ‫ﻴﻜﻢ ﻟﻤﻔﺘ ۡﻮن‬¹‫﴾ ﺑﺎ‬٥ۙ ﴿ ‫ ۡون‬Dd‫ و ﻳ ۡﺒ‬Dd‫ﻓﺴﺘ ۡﺒ‬
This is an assurance to the Prophet (sws) and a threat to his opponents. If they want
to belittle his mission by regarding him to be a person possessed, he should show
patience. Very soon, he shall see and they shall also see which of the two are with the
person who has been led away: the believers who are led by the Prophet (sws), or the
Quraysh are who led by Abū Lahab and Abū Jahal. The implicatio is that, the time of
judgement is near, and soon reality will manifest itself. Very soon, all will see who
had been led away by Satan and had thereby ruined their nation, and who had been
shielded from the onslaughts of Satan and had led his followers to success, both in this
world and in that to come.
Here, a law of God, which has been mentioned at numerous places in the Qur’ān,
should be kept in mind: the messengers of God decide the fate of their respective
nations in this very world. Just as the assurance for the believers and the warning for the
disbelievers found in the verse relates to the Hereafter, it also relates to this world. This
is merely a restatement of what was said at the end of the previous sūrah in the words:
(٢٩:٦٧) Vٍ ۡP‫ ﺿ ٰﻠ ٍﻞ ﻣﺒ‬8ۡ 9 ‫( ﻓﺴﺘ ۡﻌ ۡﻠﻤ ۡ ۡﻮن ﻣ ۡﻦ ﻫﻮ‬soon, you shall know who is in manifest error, (67:29)).
In the expression ‫ﻴﻜﻢ ﻟﻤﻔﺘﻮۡن‬¹‫ ﺑﺎ‬the letter ‫ ب‬apparently seems incongruous with Dd‫ﺗ ْﺒ‬
and ‫ ْون‬Dd‫ﻳ ْﺒ‬. However, as per a common linguistic principle of Arabic, the word ‫ ْون‬Dd‫ﻳ ْﺒ‬
encompasses the meaning of ‫ • ْﻌﻠﻤﻮْن‬and, if I remember correctly, al-Zamakhsharī also
holds this view and I regard this view to be in accordance with linguistic principles of
5. And you are of a lofty character.

6. So, soon you shall see and they shall also see with which of the groups is the one who has
been led away.
ْ
Arabic.7 The word ‫ﻴﻜﻢ‬¹‫ ﺑﺎ‬means VP‫ﺑ‬¤ْ E‫ﺑﺎي ﻟ‬.
ۡ
The word ‫ ﻣﻔﺘ ۡﻮن‬does not mean ‫( ﻣﺠﻨ ْﻮن‬mad). It connotes its original meaning, ie. a
person who has been led away by this world and by Satan. In other words, the Qur’ān
says that, those who are lured away in this manner are in fact ‫( ﻣﺠﻨ ْﻮن‬mad), and the
group whose reins are controlled by such madmen finally ends up in Hell.
ۡ
8
﴾٧﴿ ‫ن رﺑﻚ ﻫﻮ ۡﻋﻠﻢ ﺑﻤ ۡﻦ ﺿﻞ ﻋ ۡﻦ ﺳﺒ ۡﻴﻠ ٖﻪ و ﻫﻮ ۡﻋﻠﻢ ﺑﺎﻟﻤ ۡﻬﺘﺪ ۡﻳﻦ‬
This is a further emphasis and substantiation of what is said above. Since the
Almighty knows full well those who are guided and those who have deviated from
this guidance, He will deal with each of these in the manner they are worthy of. It is
not possible that those worthy of humiliation will always be blessed with a life of
honour and success, nor is it possible that those worthy of success always remain
afflicted with the cruelty of the oppressors. This world is not a place where people are
not being watched. It is the creation of a creator who has full knowledge of all things. It
is essential that it culminate in a Day of Judgement. The implication is that the
Prophet (sws) should trust God; He will not deal in the same manner with the
righteous and the wrongdoers.
ۡ ۡ
9
﴾٨﴿ VP‫ﻓﻶﻹ ﺗﻄﻊ ﻟﻤﻜﺬﺑ‬
When the reality is what has been stated above, then the Prophet (sws) should not
pay attention to the nonsensical talk of those who deny the punishment of rejecting the
Day of Judgement and those who deny the Day of Judgement itself. If these people
have no fear of both these punishments, then let them be as they are. If they are
satisfied that if ever the Day of Judgement comes, they will be blessed with the same
favours as they have been blessed with here, let them remain in the trance of this
dream. This world is not revolving around their desires; it has been created by a wise
and powerful being, and it is essential that, one day, His wisdom and justice manifest
in their ultimate
ٌ forms.
The word ‫ ﻃﺎﻋﺔ‬here means “to be affected or influenced by something.” It is used in
this sense in both the Qur’ān and in classical Arabic.
10
﴾٩﴿ ‫ود ۡو ﻟ ۡﻮ ﺗ ۡﺪﻫﻦ ﻓﻴ ۡﺪﻫﻨ ۡﻮن‬
This verse unveils the real reason the Prophet’s enemies are opposing him for. In
7. Al-Zamakhshari, Al-Kashshāf, vol. 4, 590.

8. Your Lord only best knows those who have strayed from His path and those who are
rightly guided.
9. So, give no heed to these rejecters.
10. They desire that you be flexible, then, they will also become flexible.
other words, they have no doubt in the veracity of what he says; however, accepting it
is against their desires; for this reason they are trying to vehemently pressurize him to
soften his stance so that as a result, he accepts some of their demands and they accept
some of his. In this manner, a compromise is reached. The verse thus brings to light
the fact that their opposition is not based on any sincerity with their own religion; it is
merely an attempt to bargain their position with the Prophet (sws). As long as they
have hope of succeeding in these tactics, they will continue with their efforts;
however, as soon as they realize that this is a lost cause they will lose the will and
determination to continue with these.
Here, a question arises on the language pattern used by the Qur’ān. According to
linguistic principles, the verse should have been thus: ۡ‫ ;ود ۡو ﻟ ۡﻮ ﺗ ۡﺪﻫﻦ ﻓﻴ ۡﺪﻫﻨﻮ‬however, the
word used is ‫ﻓﻴ ۡﺪﻫﻨ ۡﻮن‬. The answer to this question is that a different style has been
adopted here; the inchoative (mubtadā’) has been suppressed. The sentence actually
was ‫ﻓﻬ ْﻢ ﻳ ْﺪﻫﻨ ْﻮن‬. The meaning would then be: it is their desire that the Prophet (sws)
softens his stance and then they too will soften their attitude. Examples of this style
can be seen in the Qur’ān.
ۡ ۡ
11
﴾١٠ۙ ﴿ Vٍ P‫ﻹف ﻣﻬ‬
ٍ ‫ﻞ ﺣﻶ‬v ‫و ﻵﻹ ﺗﻄﻊ‬
This verse is co-ordinated to the previous verse, and once again the Prophet (sws) is
emphatically warned that he should not pay attention to such people. The verse does
not refer to someone in particular, as has been generally understood by people. This
and the subsequent verses portray a graphic picture of the moral degradation and
depletion of the leadership of the Quraysh. The purpose is to compare the lofty
character of the Prophet (sws) alluded to in verse four, with the character of such
leaders of the Quraysh as Abū Lahab, Walīd ibn al-Mughīrah, Abū Jahal and Akhnas
ibn Shurayq. By this comparison, everyone can decide what fate each will meet.
The fact that these verses do not portray the character of someone in particular and,
in fact, depict the character of the whole leadership of the Quraysh is evident from
various aspects.
Firstly, this verse is co-ordinated to the previous verse “pay no attention to the
disbelievers,” and the word “disbelievers,” of course does not refer to a specific
person; the occasion of this word shows that it refers to all the leadership of the
Quraysh.
Secondly, the word ‫ﻞ‬v (every) shows that the character under discussion is that of
the complete group and not of a specific individual.
Thirdly, in the coming verses, the word used is ‫ ﺑﻠ ْﻮﻧﺎﻫ ْﻢ‬which obviously has a plural
pronoun, which shows that its antecedent is not an individual but a group of
individuals.
11. And heed not every person who is a swearer of false oaths, is despicable.
Fourthly, the character traits which are portrayed here relate to the complete
leadership of the Quraysh; if they are made to relate to a single individual, then this
will require a lot of artificial effort.
Once these principles are understood, let us deliberate on the words of the verse.
The word ‫ﻹف‬ ٌ ‫ ﺣﻶ‬refers to a person who swears a lot. I have already explained in this
exegesis that this word never comes in the positive sense. Moreover, here, it is
ۡ
qualified by the word Vٍ P‫( ﻣﻬ‬despicable). Obviously, only that person will swear a lot
who has no regard for his own self-esteem. People who have an immoral or
blameworthy character, always remain in doubt because of their inferiority complex
that, unless they swear, others will not be convinced of what they are saying. Thus, it
is mentioned at many instances in the Qur’ān that the hypocrites would swear to
camouflage their character. As far as the leadership of the Quraysh is concerned, they
could not point out the slightest blemish in the Prophet’s character and had nothing to
say against Islam, based on arguments. The only means they had to fool their masses
was to swear profusely that, God forbid, he is a poet or a soothsayer, a mad person
and someone who imputes lies to God.
12
﴾١١ۙ ﴿ ‫ء ﺑﻨﻤ ۡﻴ ٍﻢ‬ë ‫ﻫﻤﺎ ٍز ﻣﺸﺂ‬
The word ‫ ﻫﻤﺎ ٍز‬is an emphatic form of ‫ ﻫﻤﺰ‬and means “maker of evil gestures.”
Making such evil gestures and verbal caricatures is a special trait of those who want to
belittle someone in the eyes of others. Body movements, eyes and eye-brows are also
employed for this purpose as well as words and sentences. Examples of the gestures
and mocking sentences, with which the Quraysh used to target the Prophet (sws) and
poor Muslims, can be seen in the Qur’ān, and I have also explained them at the
relevant places of this exegesis. Such traits are also referred to in ‫و ۡﻳ ٌﻞ ﻟ–ﻞ ﻫﻤﺰ ٍة ﻟﻤﺰة‬
(١:١٠٤) (woe to every back-biting slanderer, (104:1)). The arrogant do not have the
force of arguments to support their views; so they try to defeat the cause of truth with
whatever evil means they can lay their hands on. In reality, how can such feeble
weapons counter the razor-sharp sword of the truth?
ٌ
The words ‫ ﻧﻤ ْﻴﻤﺔ‬and ‫ ﻧﻤ ْﻴ ٌﻢ‬refer to sowing seeds of dissension and back-biting. This is
a reference to the activity of horse-trading and causing disgruntlement in people with
which the leadership of the Quraysh would remain pre-occupied day and night, and
for this they would use the weapon of back-biting. This was their greatest means of
causing dissent and disunity among people.
It was through this means that they were also opposing Islam. They were
vehemently engaged in spreading rumours and misconceptions among Muslims in
order to cause dissension between them. The purpose was to destroy the seeds of
fraternity and brotherhood sown by Islam and to try to make people form absolutely
12. Maker of evil gestures, who goes about sowing seeds of dissension.
unfounded bad opinions about one another.
ۡ ۡ
13
﴾١٢ۙ ﴿ ‫ ﻣ ۡﻌﺘ ٍﺪ ﺛ ۡﻴ ٍﻢ‬OP‫ﻣﻨ ٍﺎع ﻟﻠﺨ‬
It is evident from the previous verses that the whole edifice of their leadership stood
on lies, back-biting and humiliating others. In this verse, it is explained that these die-
hard enemies of virtue who violate the bounds set by God are also ones who usurp the
rights of human beings.
ۡ ۡ
The words OP‫ﺎع ﻟﻠﺨ‬ ٍ ‫ ﻣﻨ‬refer in general to people who stop others from doing any kind
of virtuous deed; however, here a special reference is to their stinginess: they neither
have the heart to spend even a penny on the poor, nor can bear seeing others spend on
them; they want that others too, should become misers like themselves so that they are
able to hide their own miserliness. The Qur’ān has explained from various aspects this
trait of misers that they lead others to miserliness also so that their own meanness
remains concealed.
The words ‫ ﻣ ۡﻌﺘ ٍﺪ ﺛ ۡﻴ ٍﻢ‬imply that they usurp the rights of others and also do not fulfill
ْ
the rights of
ٌ ْ others imposed on them. The word ‫ ﻋﺘﺪ‬refers to the first type of sin and
the word ‫ ﺛﻢ‬to the second type. Thus, these people are not only misers and want others
to be misers too, they also have these traits.
ٰ
14
﴾١٣ۙ ﴿ ‫ ۡﻌﺪ ذﻟﻚ زﻧ ۡﻴ ٍﻢ‬€ ‫ﻞ‬ë ‫ﻋﺘ‬
The word ‫ﻞ‬ë ‫ ﻋﺘ‬means “cruel and ruthless.” A person who is stingy, shall necessarily
be cruel. This is only the inner aspect of the traits mentioned earlier. It is about these
ۡ ٰ
people that the Qur’ān has said: (٢-١ :١٠٣).‫ ﻓﺬﻟﻚ ﻟﺬ ۡي ﻳﺪع ﻟﻴﺘ ۡﻴﻢ‬.‫( رء ۡﻳﺖ ﻟﺬ ۡي ﻳﻜﺬب ﺑﺎﻟﺪ ۡﻳﻦ‬have
you seen the one who belies reward and punishment?! He it is who drives away the
orphan, (103:1-2)).
The word ‫ زﻧ ۡﻴ ٍﻢ‬is explained thus by lexicographers: ‫ﻘﻮم ﻟﻴﺲ ﻣﻨﻬﻢ و ﻵﻹ ﻳﺤﺘﺎﺟﻮن إﻟﻴﻪ‬€ ‫( ﻟﻤﻠﺤﻖ‬a
person who associates himself with the lineage of a clan whereas he actually does not
belong to it and the clan also feels no need of him).15 This word has been formed from
‫زﻧﻤﺔ‬, which refers to glands that hang from the necks of goats, and their status is that of a
redundant limb of the body. It is mentioned in some narratives that Akhnas ibn Shurayq
belonged to the Thaqīf tribe, but he claimed to belong to the Zahrah tribe. Similarly, it is
known that al-Walīd ibn Mughīrah claimed to belong to the Quraysh, although he did
not belong to it. People who want to associate themselves with superior tribes regarding
13. Forbidder of good, transgressor, usurper of rights.

14. Cruel, and moreover, is rootless.
15. The Arabic text quoted is close to what is found in Al-Mu‘jam al-wasīt. See: Ibrāhīm
Muṣṭafā, Aḥmad al-Zayyāt, Ḥāmid ‘Abd al-Qādir, Muḥammad al-Najjār, Al-Mu‘jam al-wasīṭ
(n.p.: Dar al-da ‘wah, n.d.), 403.
their own lineage to be worthless, are generally show-offs. Such people have a habit of
flattery and sycophancy and putting up a false show of national pride to earn credibility
in the clan. Thus, such “impure” Qurayshites were specially in the forefront in opposing
the Prophet (sws). To show their deep affiliation to their clan, they would try to instigate
their people against the Prophet (sws) by alleging that his preaching was causing
dissensions in the unity of the Quraysh. It is such show-offs that the Qur’ān has pointed
out and said that besides immoral traits which these leaders have, there are some
parasites who claim to be more loyal than the real members of the clan and have
become the custodians of their traditions of the age of jāhilliyah. Their evil nature has
been further incited by more evil. The Qur’ān, here, has harshly commented in this
manner on a character trait, which necessarily finds expression in people who are
afflicted with the malady of inferiority complex and lack of self-confidence.
ۡ ۡ
16
﴾١٤Q ﴿ VP‫ﺎل و ﺑﻨ‬
ٍ ‫ﺎن ذ ﻣ‬v ‫ن‬
Mentioned in this verse is the reason for such a character. This verse is very subtle: if
God had blessed them with wealth and children, they should have shown gratitude and
obedience to Him and should have become the proponents of the truth revealed by Him;
on the contrary, they became ingrates and utterly defiant. It is mentioned at many
instances in the Qur’ān in different styles that the purpose of God in blessing people with
favours is to test them, whether they become grateful or being overcome with arrogance,
start following Satan. It is in this same trial that the Almighty put these people through,
but they failed in it badly and their blessings became a means of God’s wrath.
ۡ ۡ
17
﴾١٥﴿ VP‫ ﻵۡﻹوﻟ‬OP‫ ﻋﻠ ۡﻴﻪ ٰ ٰﻳﺘﻨﺎ ﻗﺎل ﺳﺎﻃ‬8ٰx‫ذ ﺗ ۡﺘ‬
This is a portrayal of the arrogance and haughtiness with which these people were
overcome. Instead of seeking a lesson from nations who had been destroyed, because
they too had been similarly inflicted with arrogance and haughtiness, they make fun of
them when their accounts are mentioned to them. They regard them to be ancient
stories, which have no link with the present. What they implied was that neither were
they willing to accept the narrator of such tales to be a prophet, nor would they be
over-awed by such tales; what relation have these tales to rejecting or accepting a
prophet of God, they contended.
ۡ
18
﴾١٦﴿ ‫ﻃ ۡﻮم‬Dۡ á‫ ﻟ‬8x‫ﺳﻨﺴﻤ "ﻪ ﻋ‬
This is the punishment these people will encounter in the Hereafter for their pride
16. This character is so because he has wealth and children.

17. When Our revelations are recited to him he cries out: These are but tales of the ancients.
18. Soon, on his trunk will We brand him.
and arrogance. The word ‫ﻃ ۡﻮم‬Dۡ ¥ means “trunk.” Here it is used as a metaphor for the
noses of such people because they were opposing the Prophet (sws) only to keep their
noses high. If someone becomes so infatuated with keeping his nose high that he is
ready to deny the most obvious of truths, this means that his nose is not merely a nose,
he has actually enlarged and inflated it to become a trunk. It is for this crime that soon
the Almighty will brand him on his trunk and everyone will see this humiliation he
will go through. This is a very apt expression of arrogance and its punishment; its
subtlety and eloquence are beyond words.
ۡ ۡ ۡ ۡ ۤ ٰ
19
﴾١٧ۙ ﴿ VP‫ﻣﻨﻬﺎ ﻣ ۡﺼﺒﺤ‬Ddۡ ‫ ذ ﻗﺴﻤ ۡﻮ ﻟﻴ‬l ‫ﻧﺎ ﺑﻠ ۡﻮﻧﻬ ۡﻢ ﻛﻤﺎ ﺑﻠ ۡﻮﻧﺎ ۡﺻ ٰﺤﺐ ﻟﺠﻨﺔ‬
In order to highlight the hollowness of the character of the leadership mentioned
above, a parable is recounted here to them. In it, they are shown that their authority
which has made them so conceited and proud that they are making fun of the warnings
of the Prophet (sws) has no foundation. Whenever the Almighty wishes, He can
deprive them of it in the blink of an eye. At that time, they will mourn their
wretchedness, and will even repent before Him, but this will be of no use to them.
ٰ
The antecedent of the pronoun ‫( ﻫ ْﻢ‬they) in ‫ ﺑﻠ ۡﻮﻧﻬ ۡﻢ‬obviously refers to the people
whose character has been discussed earlier. This alone, as has been indicated earlier,
is a very clear indication of the fact that this character is not that of a specific
individual; it is that of the total leadership of the Quraysh. Had only one person’s
character been discussed, the pronoun would have been singular.
Similarly, another important point relating to the language should be kept in
ۡ ْ
consideration. In the expression ‫ ۡﺻ ٰﺤﺐ ﻟﺠﻨﺔ‬, the word ‫ ﻟﺠﻨﺔ‬has an alif lām which
apparently means that the reference is to some specific people of the orchard. The
defining alif lāms or demonstrative nouns (‫ ﻟﺬي‬or à‫ ) ﻟ‬which occur in parables are not
meant to point to some specific entity, as has been explained in this exegesis at a
number of occasions. Their purpose is only to portray the overall situation so that the
reader gets to know the complete picture. For this reason, there is no need to go after
finding out the incident that relates to the owners of a particular orchard in Yemen or
in Sana, as has been done by our exegetes. This is merely a picture of the mentality
and fate of the leadership of the Quraysh portrayed in such a manner, that no aspect
remains hidden.
ۡ ۡ ۡ
The words VP‫ﻣﻨﻬﺎ ﻣ ۡﺼﺒﺤ‬Ddۡ ‫ ذ ﻗﺴﻤ ۡﻮ ﻟﻴ‬refer to the confidence which the people of the
orchard had in their success. They were very satisfied and content that their orchard
had braved various phases of weather change and had become safe and secure from all
calamities. In their opinion, the only thing left for them to do was to go there the next
day and pick its fruit and bring it home. Consequently, they swore to express this
19. We put them through a test, just as We put the owners of the orchard through a test,
when they swore that they would surely pick the fruit of their orchard in the morning.
intention that the next morning they would definitely harvest its fruit.
ۡ
20
﴾١٨﴿ ‫و ﻵﻹ ﻳ ۡﺴﺘﺜﻨ ۡﻮن‬
Generally, people have interpreted ٰ this verse to mean that, while swearing, these
people did not utter the words )*‫( ْن ﺷﺂء ﷲ‬if God wills). In other words, they were so
sure of their success that they could not in the slightest think of anything that could
cause any impediment in this. Although all the exegetes are unanimous ْ in this
interpretation, I personally am not convinced of it. Although the word ‫ ْﺳﺘﺜﻨﺎء‬can be
possibly translated thus, however, the style adopted is ۡ not appropriate to convey the
derived ْ meaning. In such a case, instead of sayingْ ‫ و ﻵﻹ ﻳ ۡﺴﺘﺜﻨ ۡﻮن‬the words should have
been ‫ و ﻟ ْﻢ ﻳ ْﺴﺘ ٰﺜﻨ ْﻮ‬or something similar. The word ‫ إ ْﺳﺘﺜﻨﺎء‬is not a very explicit word for
saying )*‫ ْن ﺷﺂء ﷲ‬. If it has to imply this meaning, then there must be some contextual
indication for it. Here, we find no such satisfactory indication.
In my opinion, the word is used in its literal meaning. They swore that they would
necessarily pick the fruit of the orchard and would not leave any of them. In other
words, what they swore was that they would pick all the fruit and leave nothing for the
poor. Leaving some fruit for the poor and needy is a common age old custom found in
generous and pious people. It is mentioned in the Bible:
Nor shall you glean your vineyard, nor shall you gather the fallen fruit of your
vineyard; you shall leave them for the needy and for the stranger. I am the LORD
your God. (Leviticus, 19:10).
It is while keeping this known tradition in mind that these people swore that they
would not follow this tradition. They swore to lay emphasis on their statement,
otherwise such swearing was not needed in the statement.
Since, in this parable, the character of the leaders of the Quraysh has been
ْ ْ
ٍ ‫( ﻣﻨ‬forbidder of good), ‫( ﻋﺘ ٍﻞ‬cruel) and ‫( ﺛ ْﻴ ٍﻢ‬usurper
highlighted by calling them OP‫ﺎع ﻟﻠﺨ‬
of rights), the oath sworn by the owners of the orchard is specially mentioned here so
that the similarity between the two is highlighted. Readers should recall to their minds
the picture of the stinginess of Abū Lahab and his associates portrayed by the Qur’ān
at various places.
21
﴾٢٠ۙ ﴿ ‫ ۡﻳﻢ‬Dd‫ﺎﻟ‬v ‫﴾ ﻓﺎ ۡﺻﺒﺤ ۡﺖ‬١٩﴿ ‫ﻤ ۡﻮن‬£‫ ٌﻒ ﻣ ۡﻦ رﺑﻚ و ﻫ ۡﻢ ﻧﺂ‬£‫ﻓﻄﺎف ﻋﻠ ۡﻴﻬﺎ ﻃﺂ‬
What happened in the orchard is attributed to God and this alludes to two things:
firstly, the calamity arrived without the slightest expectation that it would, and
20. And would not leave anything.

21. Then, whilst they were asleep, a mover from your Lord moved through it in such a
manner that it became like a crop harvested.
secondly, it was so devastating in nature that it miraculously routed the orchard to

nothingness in the blink of an eye.
The Prophet (sws) is addressed in the words ‫( ﻣ ۡﻦ رﺑﻚ‬from your Lord) to assure him.
In the initial verses of this sūrah, the Prophet (sws) is told that if today he warns these
people of God’s punishment, they regard him to be a person possessed, since they see
themselves in smooth circumstances. They fail to understand from where this
punishment would descend on them. This parable has shown them that the punishment
of God comes in such a manner that all of man’s schemes which he devises with the
conviction of pledges and oaths are rendered to ruin when he wakes up to embark
upon executing them.
ۡ ۡ ۡ ۡ
22
﴾٢٢﴿ VP‫ﻣ‬æçٰ ‫ﺛﻜ ۡﻢ ۡن ﻛﻨﺘ ۡﻢ‬Dۡ þ 8ٰx‫﴾ ن ﻏﺪ ۡو ﻋ‬٢١ۙ ﴿ VP‫ﻓﺘﻨﺎد ۡو ﻣ ۡﺼﺒﺤ‬
ٌ
The word ‫ث‬Dْ þ actually means “sown land;” here, it refers to the orchard mentioned
earlier. The reason for this is, as has already been indicated before that in Arabia
within orchards, there were pieces of land in which various crops would be sown. For
ٌ
this reason, both the word orchard (‫ )ﺟﻨﺔ‬and sown land (‫ث‬Dْ þ) are used for such areas.
ۡ ۡ
The words VP‫ﻣ‬æçٰ ‫( ۡن ﻛﻨﺘ ۡﻢ‬if you are to pick its fruit) are to challenge and convince
their associates. What is implied is that if they want to carry out this task, they should
not waste time and immediately proceed to the place; otherwise, they might incur loss.
ۡ ۡ ۡ
23
﴾٢٤ۙ ﴿ Vٌ P‫﴾ ۡن ﻵﻹ ﻳ ۡﺪﺧﻠﻨﻬﺎ ﻟﻴ ۡﻮم ﻋﻠ ۡﻴﻜ ۡﻢ ﻣ ۡﺴﻜ‬٢٣ۙ ﴿ ‫ﻓﺎﻧﻄﻠﻘ ۡﻮ و ﻫ ۡﻢ ﻳﺘﺨﺎﻓﺘ ۡﻮن‬
ۡ
This is another portrayal of their stinginess. Earlier on, the words ‫( و ﻵﻹ ﻳ ۡﺴﺘﺜﻨﻮۡن‬and
would not leave anything) also referred to this despicable trait in them.
ٰ
24
﴾٢٥﴿ ‫ ٍد ﻗﺪر ۡﻳﻦ‬Dۡ þ 8ٰx‫و ﻏﺪ ۡو ﻋ‬
The word ‫د‬Dْ þ means “enthusiasm, freshness, resolve and hurried-gait.” The
implication is that they were fully prepared to protect themselves from being followed
by the poor and needy, and marched off to the orchard with grit and resolve. The word
ٰ
‫ ﻗﺪر ۡﻳﻦ‬portrays their inner confidence and determination that soon they would be able to
realize their aim: the fruit was ripe to be picked and no one could interfere to stop
them; the only fear was from the poor and that too, had been taken care of.
22. At daybreak, they called out to one another: “Go early in the morning to your plantation
if you are to pick its fruit.”
23. Then, off they went whispering to one another: “No needy person should set foot in this
orchard today.”
24. And they proceeded with resolve and determination.
ۡ ۤ
25
﴾٢٧﴿ ‫ ۡوﻣ ۡﻮن‬DE‫﴾ ﺑ ۡﻞ ﻧ ۡﺤﻦ ﻣ‬٢٦ۙ ﴿ ‫ﻓﻠﻤﺎ ر ۡوﻫﺎ ﻗﺎﻟ ۡﻮ ﻧﺎ ﻟﻀﺂﻟ ۡﻮن‬
Such was the extent of devastation met by the orchard that at first sight they were
not able to recognize it. They thought that they had lost their way in the dark but they
soon realized what had happened. All their desires and wishes were dashed to the
ground. Their orchard was ruined and they were deprived of this prized possession.
26
﴾٢٨﴿ ‫ﻗﺎل ۡوﺳﻄﻬ ۡﻢ ﻟ ۡﻢ ﻗ ۡﻞ ﻟﻜ ۡﻢ ﻟ ۡﻮ ﻵﻹ ﺗﺴﺒﺤ ۡﻮن‬
The word ‫ ۡوﺳﻄﻬ ۡﻢ‬refers to the most upright and fair person among them. Even the
most evil of societies has some noble souls who stop people from their ill-ways,
whether those sunk in oblivion hear them or not. A similar person was found among
them who would,ٌ at various instances, remind them to be heedful of God and to glorify
Him. The word ‫ ﺗ ْﺴﺒ ْﻴﺦ‬is very comprehensive in nature and encompasses remembering
the Almighty as well as worshipping Him. Initially, his exhortations were met with a
deaf ear, but later, when they saw the consequences of their attitude, they realized that
God was a reality and that this person was not wrong in his counsel.
ۡ ٰ ۤ
27
﴾٢٩﴿ VP‫ﻗﺎﻟ ۡﻮ ﺳ ۡﺒ ٰﺤﻦ رﺑﻨﺎ ﻧﺎ ﻛﻨﺎ ﻇﻠﻤ‬
These words were their instant reaction. They realized that they were so inebriated
with their success that they forgot the majesty of God, and if someone tried to remind
them of it, they never paid heed.
This confession is similar to the confession made by the Pharaoh when he and his
army were about to drown. Such a repentance is too late to be accepted and is of no
avail.
ۡ ۤ ۡ
28
﴾٣١﴿ VP‫﴾ ﻗﺎﻟ ۡﻮ ٰﻳﻮﻳۡﻠﻨﺎ ﻧﺎ ﻛﻨﺎ ٰﻃﻐ‬٣٠﴿ ‫ﺾ ﻳﺘﻶﻹوﻣ ۡﻮن‬ ۡ ٰ ۡ ۡ
ٍ ‫ﻌ‬€ 8x‫ﻌﻀﻬﻢ ﻋ‬€ ‫ﻓﺎﻗﺒﻞ‬
After meeting this fate, everyone started the blame game. People, who are not
sensible, blame one another when they see the consequences of their foolishness, even
though all are to be equally blamed for the mishap. The only difference is that some
lead the way in creating such disorder and others blindly follow them. At last, they all
have to confess that all of them are responsible for the crime.
25. But when they saw it, they cried out: “Surely we have lost our way; in fact, we have
been ruined.”
26. Said a somewhat balanced person among them: “Did I not tell you: why do you not glorify
the Lord?”
27. Then, they cried out: Glory be to our Lord; indeed it is we who were the wrongdoers.
28. Then, they started blaming one another: “Woe to us. they cried. We have been great
transgressors.”
ۤ ۤ ۡ ۡ ۤ
29
﴾٣٢﴿ ‫ رﺑﻨﺎ ٰرﻏﺒ ۡﻮن‬8ٰ_ ‫ ﻣﻨﻬﺎ ﻧﺎ‬Oً P‫ﻋ ٰ ` رﺑﻨﺎ ۡن ﻳ ۡﺒﺪﻟﻨﺎ ﺧ‬
This is what they said later after blaming one another.
Here, the Qur’ān has not commented upon whether their hope was fulfilled or not.
However, as per divine practice, people who repent after the time for repentance
expires are not entertained by the Almighty.
For the purpose that this parable has been recounted to the Quraysh, a similar
parable occurs in verses 32-43 of Sūrah al-Kahf.
ۡ ٰ ۡ ٰ
30
﴾٣٣﴿ ‫ﺎﻧ ۡﻮ • ۡﻌﻠﻤ ۡﻮن‬v ‫ ﻟ ۡﻮ‬ß Om• ‫ة‬D¥‫ و ﻟﻌﺬ ب ﻵۡﻹ‬j ‫ﻛﺬﻟﻚ ﻟﻌﺬ ب‬
After recounting the parable, the Quraysh are warned that the punishment with
which the Messenger of God is threatening them will come to them in a similar
manner. Today, they are engrossed in their pleasures and have no fear of God seizing
them. If the Prophet (sws) is warning them of this danger, they call him a mad person.
They are not able to understand from where this punishment will descend on them.
The fact is that it will come to them from where they cannot even imagine. At that
time, they will encounter something very similar to what the owners of the orchard
encountered; however,ٰ their wailings at that time will be absolutely useless to them.
ۡ
The words ‫ ﻛﺬﻟﻚ ﻟﻌﺬ ب‬point to the punishment, which, according to an unalterable
divine practice, comes to a people who reject their Messenger after he has
conclusively communicated the truth to it. This punishment, as I have pointed out at
several places, decides the fate of such people. After that they will face the
punishment of the Hereafter, which will be much greater than this punishment. The
messengers of God warned their people of both these types of punishment.
The words ‫ﺎﻧ ۡﻮ • ۡﻌﻠﻤ ۡﻮن‬v ‫ ﻟ ۡﻮ‬express yearning and sorrow: these foolish and reckless people
regard the Hereafter to be improbable, even though it is inevitable, and the punishment
it will bring is very horrible; only if these people cared to know and understand.
ٰ ۡ ۡ ۡ
31
﴾٣٤﴿ ‫ ﻋﻨﺪ رﺑﻬ ۡﻢ ﺟﻨﺖ ﻟﻨﻌ ۡﻴﻢ‬VP‫ن ﻟﻠﻤﺘﻘ‬
After a delineation of the fate of the arrogant, mentioned in this verse is the reward
ۡ
for the God-fearing (VP‫)ﻣﺘﻘ‬. For people who led their lives in this world while
remaining fearful of their accountability in the Hereafter, there are gardens of bliss
with their Lord. The God-fearing are mentioned in parallel to the arrogant, who were
so deeply inebriated with their worldly successes that this had left them unafraid of
29. Perhaps our Lord will give us in its place a better orchard than it. To Him do we now
turn.
30. In such a way, shall the punishment come, and the punishment of the Hereafter shall be
much greater than this. Would that these people only knew!
31. Indeed for the pious, there are gardens of bliss with their Lord.
God’s grasp and the punishment of the Hereafter. From this contrast, one can gauge
who the God-fearing are: they are people who have not been lured away by the
pleasures of this world; they are fully aware of the reality.
ۡ ۡ ۡ ۡ
32
﴾٣٥Q ﴿ VP‫ﺎﻟﻤ ۡﺠﺮﻣ‬v VP‫ﻓﻨ ۡﺠﻌﻞ ﻟﻤ ۡﺴﻠﻤ‬
Mentioned in this verse is the reason for which the God-fearing will be awarded
such gardens of bliss. It is said that this is but a natural requisite of God’s justice and
mercy. If this does not happen, it will mean that to the Creator of this world the
righteous and the wrongdoers, the loyal and the traitors, the believers and the
disbelievers are equal. This obviously conflicts with the higher attributes of God. How
can good and evil be equal in His eyes?
33
﴾٣٦ۚ ﴿ ‫ﻣﺎ ﻟﻜ ۡﻢ ﻛ ۡﻴﻒ ﺗ ۡﺤﻜﻤ ۡﻮن‬
Amazement is expressed on the attitude of the arrogant. The implication of these
questions is that if they do not believe in the accountability of the Hereafter, and that
the only life is the life of this world which will either continue forever or end one day,
then this means that they regard the Creator to be devoid of the attributes of justice
and mercy, Who does not care whether people are pious or impious. If this is their
verdict, they should think how far away it is from sense and reason. What a great
allegation they make on the Creator, Whose providence, mercy, power and wisdom is
borne witness to by every speck and object of this universe.
It is obvious from this question of the Qur’ān that human intellect and nature do not
accept this verdict. If some accept this verdict, then this can only mean two things:
either they are merely deceiving their intellect while being helpless before their
desires and negate their nature, or they have perverted both their intellect and nature.
34
﴾٣٨ۚ ﴿ ‫ ۡون‬OP‫﴾ ن ﻟﻜ ۡﻢ ﻓ ۡﻴﻪ ﻟﻤﺎ ﺗﺨ‬٣٧ۙ ﴿ ‫ۡم ﻟﻜ ۡﻢ ﻛ ٰﺘ ٌﺐ ﻓ ۡﻴﻪ ﺗ ۡﺪرﺳ ۡﻮن‬
This is another scathing criticism on another baseless desire of the Quraysh: they
claimed that in the first place there was no such thing as the Hereafter, and, if ever it
was going to come, they would be blessed with even more than what they had in the
world. They were inflicted with the misconception that if they were not favourites of
God, how could they have been blessed with such political and social leadership; so,
they contended, that if they were favourites of God, they would be given even more in
the Hereafter. It is on this misconception that these verses address them, and ask what
had led them to this misunderstanding and whether they had a scripture from God
32. Should We equate the obedient with those who transgress?

33. What is the matter with you? What is this judgement you make?
34. Have you a scripture in which you read that you will have whatever you desire?
which guaranteed that all their desires would be fulfilled. The implication of these
questions is that, these desires which they nurture in their hearts have no basis in sense
and reason; yes, if they have a divine scripture in support of this claim, they should
present it.
ۡ ٌ ٌ ‫ۡم ﻟﻜ ۡﻢ ۡﻳﻤ‬
35
﴾٣٩ۚ ﴿ ‫ ﻳ ۡﻮم ﻟﻘ ٰﻴﻤﺔ ® ن ﻟﻜ ۡﻢ ﻟﻤﺎ ﺗ ۡﺤﻜﻤ ۡﻮن‬8ٰ_ ‫ﺎن ﻋﻠ ۡﻴﻨﺎ ﺑﺎﻟﻐﺔ‬
The answer to this question, of course, has to be in the negative. So when this is so,
on what basis do they vainly claim that neither can anyone touch them here in this
world, nor will they be accountable in the Hereafter?
Here, it should remain clear that the promises made by the Almighty with nations
regarding their success in the Hereafter, are conditional to them adhering to faith and
doing righteous deeds and to the fulfillment of covenants pledged with Him through
His messengers. He has never made any promise with any nation abiding till the Day
of Judgement. The covenant made by the Almighty with both branches of Abraham’s
progeny regarding leadership in this world is mentioned both in the Torah and in the
Qur’ān. It is absolutely evident from it that this covenant does not relate to people
who become wrongdoers by breaking the promise of God. After Abraham (sws)
successfully passed the trial of Ishmael’s sacrifice, the Almighty gave him glad tidings
of being given the leadership of the world in the words: (١٢٤:٢) ‫ﺎﻣﺎ‬ ً ‫ ﺟﺎﻋﻠﻚ ﻟﻠﻨﺎس ﻣ‬8ۡ ž (I
will appoint you the leader of mankind, (2:124)). Abraham (sws) then asked him: ‫و ﻣ ۡﻦ‬
(١٢٤:٢) `ۡ a‫( ٰذرﻳ‬what of my progeny? (2:124)). The Almighty’s immediate reply was: ‫ﻵﻹ‬
(١٢٤:٢) VۡP‫( ﻳﻨﺎل ﻋ ۡﻬﺪي ﻟﻈﻠﻤ‬My covenant does not relate to those among your progeny
who wrong their souls by breaking it, (2:124)). Obviously, just as this verdict of God
relates to the Israelites, it also relates to the Ishmaelites. However, the Quraysh, by
vainly regarding themselves to be the progeny of Abraham (sws) and Ishmael (sws)
believed that they would not be held accountable before ٰ God;
" Ê ۡ ۡ similarly, the Israelites
also being inebriated with the notion of (١٨:٥) ‫( ﻧﺤﻦ ﺑﻨﺆ ﷲ*) و ﺣﺒﺂؤه‬we are the children of
God and His loved ones, (5:18)) ended up in absolving themselves from being held
accountable before God.
ۡ ۡ ۡ ٰ ۡ
36
﴾٤١﴿ VP‫ﺎﻧ ۡﻮ ٰﺻﺪﻗ‬v ‫ﻬ ۡﻢ ۡن‬£‫ﺂ‬vD§‫ ﻓﻠﻴﺎﺗ ۡﻮ ﺑ‬Ä‫ﺂء‬vDu ‫﴾ ۡم ﻟﻬ ۡﻢ‬٤٠﴿Ä‫ﺳﻠﻬ ۡﻢ ﻳﻬ ۡﻢ ﺑﺬﻟﻚ زﻋ ۡﻴ ٌﻢ‬
These questions are posed to them so that they bring forward such guarantors and
associates, or even merely mention their name so that others are also able to assess
their rank and status. It needs to be kept in consideration that the deities which the
idolaters of Makkah were very proud of, and who they thought were very dear to God
35. Or, have you oaths with Us binding till the Day of Judgement that you will have what
you yourselves ordain?
36. Ask them: “Who among them will take responsibility of this?” Do they have some
associates? Let them produce these associates if what they say be true.
and would save them from God’s grasp, had been so very clearly rendered baseless
and unfounded by the Qur’ān that, in response to this challenge, the Quraysh could
not have dared to present their names.
ٌ ً ۡ
8_ ‫ﺎﻧ ۡﻮ ﻳ ۡﺪﻋ ۡﻮن‬v ‫ و ﻗ ۡﺪ‬j ‫﴾ ﺧﺎﺷﻌﺔ ۡﺑﺼﺎرﻫ ۡﻢ ﺗ ۡﺮﻫﻘﻬ ۡﻢ ذﻟﺔ‬٤٢ۙ ﴿ ‫ ﻟﺴﺠ ۡﻮد ﻓﻶﻹ ﻳ ۡﺴﺘﻄ ۡﻴﻌ ۡﻮن‬8_ ‫ﺎق و ﻳ ۡﺪﻋ ۡﻮن‬
ٍ ‫ﻳ ۡﻮم ﻳﻜﺸﻒ ﻋ ۡﻦ ﺳ‬
37
﴾٤٣﴿ ‫ﻟﺴﺠ ۡﻮد و ﻫ ۡﻢ ٰﺳﻠﻤ ۡﻮن‬
The expression ‫ ﻛﺸﻒ ﺳﺎق‬is a common Arabic idiom to express the severity of a
situation. Poets of the age of jāhiliyyah have used it in various ways. A famous
couplet of Hātim reads:
‫ب ﻋﻀﻬﺎ‬DE‫ب م ﻋﻀﺖ ﺑﻪ ﻟ‬DE‫أﺧﻮ ﻟ‬

‫ب ﺷﻤﺮ‬DE‫و ن ﺷﻤﺮت ﻋﻦ ﺳﺎﻗﻬﺎ ﻟ‬
Akhu al-ḥarb am ‘aḍḍat bihi al-ḥarb ‘aḍḍahā
Wa in shammarat ‘an sāqihā al-ḥarb shammarā
(The praised person is a warrior. If a battle attacks him, he also fights with it, and if
the situation becomes severe, he jumps into the battle without any inhibition.)38
The reason why this idiom expresses the severity of a situation is that whenever an
upheaval takes place, chaste and decent ladies are forced to flee while raising their
legwear, as a result of which, both their shins and the jewelry worn on them are
exposed. A poet says:
‫ﺗﺬﻫﻞ ﻟﺸﻴﺦ ﻋﻦ ﺑﻨﻴﻪ‬

‫و ﺗﺒﺪي ﻋﻦ ﺧﺪ م ﻟﻌﻘﻴﻠﺔ ﻟﻌﺬر ء‬
Tudh hilu al-shaykha ‘an banihi
Wa tubdi ‘an khidām al-‘aqilah al-‘adhrā’
(An upheaval, which will make the aged forget their children and which will expose
the shins and shin jewelry.)39
The implication of this verse is that whilst these people may be dreaming of having
the same luxuries they have here, that Day will be very cataclysmic. Today, when they
37. They must remember the day when a great tumult will take place, and they will be called
to bow in adoration and they will not be able to do so. Downcast shall be their looks; ignominy
shall cover them. And they also used to be called to bow in adoration when they were normal.
38. Ḥāṭim Ṭā’ī, Dīwān, vol. 1, 24.
39. Ibn Manzur, Lisan al-‘arab, vol. 12, 167.
are called to prostrate before the Almighty, they show arrogance; however, on that Day,
when they will be asked to prostrate themselves their backs will become hard and
inflexible and, in spite of wanting to prostrate, they will not be able to do so. Their eyes
will be downcast and ignominy will cover them. Their whole person, from head to toe,
will bear witness to their helplessness and humiliation.
The directive of calling them to prostrate themselves will obviously be given to
humiliate them and to show them that they had no excuse to deny the truth; in other
words, their own being will bear irrefutable testimony to their arrogance and
deprivation.
In Sūrah al-Ma‘ārij, this topic is discussed in the following words:
ۡ ٰ ٌ ً ۡ
‫ ذﻟﻚ ﻟﻴ ۡﻮم ﻟﺬ ۡي‬j ‫ ﺧﺎﺷﻌﺔ ۡﺑﺼﺎرﻫ ۡﻢ ﺗ ۡﺮﻫﻘﻬ ۡﻢ ذﻟﺔ‬.‫ ﻧﺼ ٍﺐ ﻳ ۡﻮﻓﻀ ۡﻮن‬8ٰ_ ‫ﺎﻧﻬ ۡﻢ‬v ‫ ًﻋﺎ‬Dw ‫ﺟ ۡﻮن ﻣﻦ ﻵۡﻹ ۡﺟﺪ ث‬Dá‫ﻳ ۡﻮم ﻳ‬
(٤٤-٤٣:٧٠) .‫ﺎﻧ ۡﻮ ﻳ ۡﻮﻋﺪ ۡون‬v
The Day on which they will emerge from their graves as if racing towards targets
marked. Their eyes will be downcast; ignominy will cover them. This is the Day
about which they had been warned. (70:43-44)
ۡ
In other words, what is said in this sūrah by the words ‫ﺎق‬ ٍ ‫ ﻳ ۡﻮم ﻳﻜﺸﻒ ﻋ ۡﻦ ﺳ‬is expressed in
Sūrah
ۡ ۡ
al-Ma‘ārij by the words ‫ ًﻋﺎ‬Dw ‫ﺟ ۡﻮن ﻣﻦ ﻵﻹ ۡﺟﺪ ث‬Dá‫( ﻳ ۡﻮم ﻳ‬the Day on which they will emerge
from their graves as if racing). Thus, both language and parallels of the Qur’ān
corroborate the meaning I have taken.
Some people, on the basis of a narrative, have interpreted this verse as: “the Day the
Almighty will expose His shin;”40 however, many exegetical authorities have recorded
the same interpretation as I have adopted. A narrative from Ibn ‘Abbās (rta), reported by
‘Ikramah says that it refers to the Day of Judgement which will be a Day of harshness
and brutality.41 Ibn Jarīr Tabarī, on the authority of Ibn ‘Abbās (rta), has also recorded
the opinion of a poet in support of this opinion; the idiom ‫ ﺳﺎق‬8x‫ب ﺑﻨﺎ ﻋ‬DE‫ ﻗﺎﻣﺖ ﻟ‬is used in
it.42 Mujāhid,43 another exegetical authority has also adopted this meaning.
ۡ
44
﴾٤٤ۙ ﴿ ‫ ﺳﻨ ۡﺴﺘ ۡﺪرﺟﻬ ۡﻢ ﻣ ۡﻦ ﺣ ۡﻴﺚ ﻵﻹ • ۡﻌﻠﻤ ۡﻮن‬j ‫ و ﻣ ۡﻦ ﻳﻜﺬب ﺑ ٰﻬﺬ ﻟﺤﺪ ۡﻳﺚ‬8ۡ ž‫ﻓﺬ ۡر‬
This is a threat sounded to the rejecters of the Qur’ān mentioned in verse 15 earlier
40. Al-Tabarī, Jāmi‘ al-Bayān, vol. 29, 48.

41. Ibid., vol. 29, 47.
42. Ibid., vol. 29, 47.
43. Ibid., vol. 29, 48.
44. So, leave Me with those who are denying this discourse. We are gradually bringing them
from a place they know not.
ۡ ۡ ۡ ۡ
by the words: VP‫ ﻵﻹوﻟ‬OP‫ ﻋﻠ ۡﻴﻪ ٰ ٰﻳﺘﻨﺎ ﻗﺎل ﺳﺎﻃ‬8ٰx‫( ذ ﺗﺘ‬when Our revelations are recited to him he
cries out: “these are but tales of the ancients.”) This threat at the same time has a note
of assurance for the Prophet (sws): he has done what was required of him, and now he
should leave things to God Who is sufficient by Himself to settle their matter; He will
gradually lead them to their destruction and the respite which He is now giving them
is further entangling them, while they count this to be their success.
ۡ
45
﴾٤٥﴿ Vٌ P‫ ن ﻛ ۡﻴﺪ ۡي ﻣﺘ‬j ‫ ﻟﻬ ۡﻢ‬8ۡ x‫و ۡﻣ‬
The Almighty is giving them time to do whatever they want to; however, this does
not mean that they are beyond His control; His scheme is very sound.
ۡ ۡ
46
﴾٤٦ۚ ﴿ ‫ﻠﻬ ۡﻢ ۡﺟ ًﺮ ﻓﻬ ۡﻢ ﻣ ۡﻦ ﻣﻐﺮ ٍم ﻣﺜﻘﻠ ۡﻮن‬r‫ۡم ﺗ ۡﺴـ‬
This is an expression of amazement at their aversion to the Qur’ān: why is it that
they don’t even bother to hear what the Prophet (sws) is telling them; how will
hearing him out harm them? After all, he is not demanding any payment for this
service. Found in this verse is also an assurance to the Prophet (sws) in a passing
manner. He should not fret over them; if they are running away from this great
blessing, they are only depriving themselves; as far as the Prophet (sws) is concerned,
he has succeeded before God in his mission, for he is distributing this divine treasure
for free.
ۡ ۡ ۡ
47
﴾٤٧﴿ ‫ۡم ﻋﻨﺪﻫﻢ ﻟﻐ ۡﻴﺐ ﻓﻬ ۡﻢ ﻳﻜﺘﺒ ۡﻮن‬
This is another expression of wonder on the indifference and unconcern shown to the
warnings given to these people by the Prophet (sws). What is the reason for this
apathy? Do they have the knowledge of the Unseen, that if the Hereafter will come,
they will be blessed with high status? The implication is that, holding on to one’s
desires without any grounds, living in a fool’s paradise and ignoring the facts of life is
no wisdom; this attitude will only lead them to eternal doom.
This verse also occurs in Sūrah al-Ṭūr. I have explained it there in the light of its
context. Its context in Sūrah al-Najm explains its meaning completely:
ۡ ۡ ٌ ¼ ۡ ۡ ۡ ۡ ۡ
.‫ي‬D¥ ‫ ﻵﻹ ﺗﺰر و زرة وزر‬.89‫ و ۡﺑ ٰﺮﻫ ۡﻴﻢ ﻟﺬي و‬.`Òٰ ‫ ﺻﺤﻒ ﻣ ۡﻮ‬8ۡ 9 ‫ ۡم ﻟ ۡﻢ ﻳﻨﺒﺎ ﺑﻤﺎ‬.‫ﻋﻨﺪ "ه ﻋﻠﻢ ﻟﻐ ۡﻴﺐ ﻓﻬﻮ ﻳ ٰﺮي‬
ٰ
(٣٨-٣٥ :٥٣)
45. And I am giving them respite. Indeed, very truly powerful is My scheme.
46. Are you demanding some payment from them, so that they are burdened with its
penalty?
47. Or, is it that they have knowledge of the Unseen; thus they are writing it down?
Has he the knowledge of the Hidden; thus he is seeing it.? Has he not heard of
what is preached in the scriptures of Moses and Abraham, who fulfilled his duty:
that no soul shall bear another’s burden? (53:35-38)
ۡ ۡ ۡ ۡ
48
﴾٤٨Q ﴿ ‫ ذ ﻧ ٰﺎدي و ﻫﻮ ﻣﻜﻈ ۡﻮ ٌم‬ß ‫ ﻟﺤﻜﻢ رﺑﻚ و ﻵﻹ ﺗﻜ ۡﻦ ﻛﺼﺎﺣﺐ ﻟﺤ ۡﻮت‬Oۡ m‫ﺎﺻ‬
ۡ ‫ﻓ‬
ْ
The word Oْ m‫ﺎﺻ‬ْ ‫( ﻓ‬be patient) encompasses the meaning of ْ ä‫( ﻧﺘ‬wait) because it is
mentioned with the preposition ‫ل‬. Here, at the end of the sūrah, the Prohet (sws) is
being assured to be steadfast and wait for the verdict of God, and be on guard that he
too does not end up making a mistake like Jonah (sws), who became impatient.
The expression “companion of the fish” obviously refers to Jonah (sws). There is an
element of affection in calling him with this name and it also indicates the trial he had
to go through.
I have elaborated on the whole incident of Jonah (sws) in this exegesis: when his
people did not value his preaching, he was so overwhelmed by their apathy that he left
them without God’s permission; at this, he was rebuked by the Almighty and had to
undergo a trial in the belly of a fish. It is by referring to this incident that the Prophet
(sws) is told that, even though his people are also not paying heed to his call, are
showing their disinterest and have become adamant on denying him, he should remain
steadfast and firm, and wait for the decision of his Lord. He should not make the
mistake of leaving his people until the Almighty tells him to, lest he too, faces a trial
similar to the oneۡ faced by Jonah (sws).
ۡ
The words ‫( ذ ﻧ ٰﺎدي و ﻫﻮ ﻣﻜﻈ ۡﻮ ٌم‬when he called in anguish) briefly refer to the attitude
adopted by Jonah (sws) right after the trial. He immediately realized his mistake, and
ۡ ۤ ۤ
anguish, he remembered God with the immortal words: ‫ﻵﻹ ﻟٰﻪ ﻵﻹ ﻧﺖ‬
ۡ ٰ
in a state of deep
ۡ ۡ
(٨٧:٢١) .VP‫ ﻛﻨﺖ ﻣﻦ ﻟﻈﻠﻤ‬8ž ö ‫(ﺳ ۡﺒ ٰﺤﻨﻚ‬there is no god but You; glory be to You! I have
wronged my soul, (21:87)). I have already explained their eloquence while explaining
the above verse. Here, it is mentioned as a guide so that no misconception should arise
from the words of Jonah (sws), and that it should remain clear that though he
committed a folly by being overwhelmed with a notion, he immediately repented, and
the Almighty once again chose him, as is evident from the subsequent verse.
49 ۡ ٰ ۡ ‫﴾ ﻓ‬٤٩﴿ ‫ ۡﻌﻤ ٌﺔ ﻣ ۡﻦ رﺑ ٖﻪ ﻟﻨﺒﺬ ﺑﺎﻟۡﻌﺮآء و ﻫﻮ ﻣ ۡﺬﻣ ۡﻮ ٌم‬o ‫ﻟ ۡﻮ ﻵﻹ ۤ ۡن ﺗ ٰﺪرﻛ "ﻪ‬

﴾٥٠﴿ VP‫ﺎﺟﺘ ٰﺒﻪ رﺑ "ﻪ ﻓﺠﻌﻠ "ﻪ ﻣﻦ ﻟﺼﻠﺤ‬
ٌ
The word ‫ ۡﻌﻤﺔ‬o (favour) here refers to that favour of the Almighty, which was
bestowed upon Jonah (sws) in the form of being once again granted prophethood after
he repented and this repentance was accepted by the Almighty. The Almighty once
48. So, with patience wait for the judgement of your Lord and be not like the companion of
the fish when he called His Lord in anguish.
49. Had not the favour of His Lord found him, he would have remained in the wilderness in
disgrace. So, His Lord chose him and placed him among the righteous.
again chose him as a prophet so that he could complete his holy mission. What is
implied is that he did not fail in this world; he was regarded among the righteous who
were the ones who succeeded.
ۡ ۡ
50
﴾٥١ۘ ﴿ ‫ و •ﻘ ۡﻮﻟ ۡﻮن ﻧ "ﻪ ﻟﻤ ۡﺠﻨ ۡﻮ ٌن‬D—‫ﻟﻘ ۡﻮﻧﻚ ﺑﺎ ۡﺑﺼﺎرﻫ ۡﻢ ﻟﻤﺎ ﺳﻤﻌﻮ ﻟﺬ‬²P‫و ۡن ﻳ–ﺎد ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻟ‬
This verse also urges the Prophet (sws) to be patient and persevering, as is already
expressed in verse 48 earlier. Even though the circumstances are tough and they make
such allegations, he should remain patient. Here, one should once again refresh the
ۡ ۤ
opening verses of the sūrah: ‫ﻣﺎ ﻧﺖ ﺑﻨ ۡﻌﻤﺔ رﺑﻚ ﺑﻤ ۡﺠﻨ ۡﻮ ٍن‬. It is evident that the sūrah ends on
the same topic as it began.
ۡ ۡ ۡ
51
﴾٥٢﴿ VP‫ ﻟﻠ ٰﻌﻠﻤ‬Dٌ —‫و ﻣﺎ ﻫﻮ ﻵﻹ ذ‬
What this verse implies is that if after hearing this, they call the Prophet (sws) a
person possessed, let them do so; they should however remember that this Qur’ān is
not the product of a mad person; if they do not heed this reminder, they will regret it
one day, but this regret will be of no use to them at that time. ٰ ْ
By the grace of God, I come to the end of this sūrah’s exegesis.‫ ْﺣﺴﺎﻧﻪ‬8x‫ﻓﺎﻟﺤ ْﻤﺪ ﷲ*) ﻋ‬
Raḥmānābād,
30th July, 1978 AD
23rd Sha‘bān, 1398 AH
______________
50. And when these disbelievers hear the reminder, they look at you as if they would almost
make you stumble with their eyes and say: “He is surely possessed.”
51. Yet, it is only a reminder to all mankind.
Sūrah al-Ḥāqqah (69)
Sūrah al-Ḥāqqah
Central Theme and Structural Coherence

A reflection on the contents of this sūrah shows that it has deep resemblance with
Sūrah al-Wāqi‘ah of the previous group. Thus for example:
– both substantiate the Day of Judgement and portray the horrors of that Day.
– both mention the details of the fate met by the companions of the right hand
(aṣḥāb al-yamīn) and by the companions of the left hand (ashāb al-shimāl).
– In both the sūrahs, the veracity and genuineness of the Qur’ān is sworn by.
This sūrah also resembles Sūrah al-Qalam deeply, the previous sūrah. Its central
theme is the same as that of the previous sūrah: substantiation of the Day of
Judgement. However, the nature of arguments is different in both. Just as the
greatness and veracity of the Qur’ān is explained in the previous sūrah and people are
warned of the consequences of rejecting the Qur’ān, similarly, in this sūrah this
subject is discussed. The difference is that in the previous sūrah, it is discussed in the
opening part while in this sūrah, in the concluding part. Both these styles are
important as far as instruction and sounding a reminder are concerned.

Verses (1-12): The history of various nations is cited as evidence to show that the
worldly punishment of rejecting their respective messenger as well as the punishment
of the Hereafter is certain to come.
Verses (13-18): a portrayal of the horrors of the Day of Judgement.
Verses (19-37): details of the fate met by the companions of the right hand and by the
companions of the left hand.
Verses (38-52): a mention of the exaltedness and veracity of the Qur’ān; it is not the
work of a poet or a soothsayer; on the contrary, it has been brought down by a noble
messenger. People who deny its warnings must fully contemplate its consequences.

ٰ
ۡ ۢ ۡ ۤ ۡ ۡ
﴾٥﴿ ‫﴾ ﻓﺎﻣﺎ ﺛﻤ ۡﻮد ﻓﺎ ۡﻫﻠﻜ ۡﻮ ﺑﺎﻟﻄﺎﻏﻴﺔ‬٤﴿ ‫﴾ ﻛﺬﺑ ۡﺖ ﺛﻤ ۡﻮد و ﻋ ٌﺎد ﺑﺎﻟﻘﺎرﻋﺔ‬Q ٣﴿ ‫ﻚ ﻣﺎ ﻟﺤﺂﻗﺔ‬¹‫ ۚ﴾ و ﻣﺎ ۡد ٰر‬٢﴿ ‫﴾ ﻣﺎ ﻟﺤﺂﻗﺔ‬١ۙ ﴿ ‫ﻟﺤﺂﻗﺔ‬
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Ḥāqqah 446
ۡ
® ³ ٰ æۡ ç ‫ي ﻟﻘ ۡﻮم ﻓ ۡﻴﻬﺎ‬Oš‫ﺎم ® ﺣﺴ ۡﻮ ًﻣﺎ ® ﻓ‬ ۡ
ٍ ‫ﻫﺎ ﻋﻠ ۡﻴﻬ ۡﻢ ﺳ ۡﺒﻊ ﻟﻴ ٍﺎل و ﺛ ٰﻤﻨﻴﺔ ﻳ‬Dá‫ۙ﴾ ﺳ‬٦﴿ ‫ ﻋﺎﺗﻴ ٍﺔ‬æٍ çæۡ ç ‫و ﻣﺎ ﻋ ٌﺎد ﻓﺎﻫﻠﻜ ۡﻮ ﺑﺮ ۡﻳ ٍﺢ‬
ۡ ٰ ۡ ۡ
‫ ۚ﴾ ﻓﻌﺼ ۡﻮ‬٩﴿ ‫ﻔﻜﺖ ﺑﺎﻟﺨﺎﻃﺌﺔ‬h‫ﻋ ۡﻮن و ﻣ ۡﻦ ﻗ ۡﺒﻠ "ﻪ و ﻟﻤ ۡﺆ‬D°ۡ ‫﴾ و ﺟﺂء‬٨﴿ ‫ﻦ ﺑﺎﻗﻴ ٍﺔ‬È ‫ ۚ﴾ ﻓﻬ ۡﻞ ﺗ ٰﺮي ﻟﻬ ۡﻢ ﻣ‬٧﴿ ‫ﺎﻧﻬ ۡﻢ ۡﻋﺠﺎز ﻧﺨ ٍﻞ ﺧﺎوﻳ ٍﺔ‬v
ۤ ً ۡ ۡ ٰۡ ۡ ً ً ۡ
‫ﻌﻴﻬﺎ ذ ٌن‬h ‫ة و‬D—‫﴾ ﻟﻨ ۡﺠﻌﻠﻬﺎ ﻟﻜ ۡﻢ ﺗﺬ‬١١ۙ ﴿ ‫ ﻟﺠﺎرﻳﺔ‬89 ‫﴾ ﻧﺎ ﻟﻤﺎ ﻃﻐﺎ ﻟﻤﺂء ﺣﻤﻠﻨﻜ ۡﻢ‬١٠﴿ ‫رﺳ ۡﻮل رﺑﻬ ۡﻢ ﻓﺎﺧﺬﻫ ۡﻢ ﺧﺬة ر ﺑﻴﺔ‬
ً ً ۡ ٌ ٌ ۡ ٌ
‫ ٍﺬ وﻗﻌﺖ‬T‫﴾ ﻓﻴ ۡﻮﻣ‬١٤ۙ ﴿ ‫﴾ و ﺣﻤﻠﺖ ﻵۡﻹ ۡرض و ﻟﺠﺒﺎل ﻓﺪ•ﺘﺎ دﻛﺔ و ﺣﺪة‬١٣ۙ ﴿ ‫ﻔﺨﺔ و ﺣﺪة‬o ‫ ﻟﺼ ۡﻮر‬89 ‫ﻔﺦ‬o ‫﴾ ﻓﺎذ‬١٢﴿ ‫و ﻋﻴﺔ‬
ٌ ۡ ٌ ۡ ۡ
﴾١٧Q ﴿ ‫ ٍﺬ ﺛ ٰﻤﻨﻴﺔ‬T‫ش رﺑﻚ ﻓ ۡﻮﻗﻬ ۡﻢ ﻳ ۡﻮﻣ‬Dۡ › ‫ و ﻳ ۡﺤﻤﻞ‬j‫ﻬﺎ‬£‫ ۡرﺟﺂ‬8¼x‫﴾ و ﻟﻤﻠﻚ ﻋ‬١٦ۙ ﴿ ‫ ٍﺬ و ﻫﻴﺔ‬T‫ ﻳ ۡﻮﻣ‬³½‫﴾ و ﻧﺸﻘﺖ ﻟﺴﻤﺂء ﻓ‬١٥ۙ ﴿ ‫ﻟﻮ ﻗﻌﺔ‬
ۡ ۡ ٌ ۡ ٰۡ
‫ ﻇﻨﻨﺖ‬8ۡ ž ﴾١٩ۚ ﴿ ‫ء ۡو ﻛ ٰﺘﺒﻴ ۡﻪ‬D‹ ‫ ﻛ ٰﺘﺒ "ﻪ ﺑﻴﻤ ۡﻴﻨ ٖﻪ ® ﻓﻴﻘ ۡﻮل ﻫﺂؤم‬8ý‫﴾ ﻓﺎﻣﺎ ﻣ ۡﻦ ۡو‬١٨﴿ ‫ ﻣﻨﻜ ۡﻢ ﺧﺎﻓﻴﺔ‬³è‫ ۡﻌﺮﺿ ۡﻮن ﻵﻹ ﺗﺨ‬h ‫ ٍﺬ‬T‫ﻳ ۡﻮﻣ‬
ۤ ۢ ً ٓۡ ۡ ۡ ۡ ٌ
‫ﺑﻮ ﻫﻨﻴـﺌﺎ ﺑﻤﺎ‬Du ‫ﻠﻮ و‬v ﴾٢٣﴿ ‫﴾ ﻗﻄ ۡﻮﻓﻬﺎ د ﻧﻴﺔ‬٢٢ۙ ﴿ ‫ ﺟﻨ ٍﺔ ﻋﺎﻟﻴ ٍﺔ‬8ۡ 9 ﴾٢١ۙ ﴿ ‫ ﻋ ۡﻴﺸ ٍﺔ ر ﺿﻴ ٍﺔ‬8ۡ 9 ‫﴾ ﻓﻬﻮ‬٢٠ۚ ﴿ ‫ ﻣ ٰﻠ ٍﻖ ﺣﺴﺎﺑﻴ ۡﻪ‬8ۡ ž
ۡ ۡ ۡ
﴾٢٦ۚ ﴿ ‫﴾ و ﻟ ۡﻢ ۡدر ﻣﺎ ﺣﺴﺎﺑﻴ ۡﻪ‬٢٥ۚ ﴿ ‫ ﻓﻴﻘ ۡﻮل ٰﻳﻠ ۡﻴﺘ¨ ۡ` ﻟ ۡﻢ ۡوت ﻛ ٰﺘﺒﻴ ۡﻪ‬ÄË‫ﺎﻟﻪ‬ ٰ
ٖ ‫ ﻛﺘﺒ "ﻪ ﺑﺸﻤ‬8ý‫﴾ و ﻣﺎ ﻣ ۡﻦ ۡو‬٢٤﴿ ‫ ﻵﻹﻳﺎم ﻟﺨﺎﻟﻴﺔ‬89 ‫ۡﺳﻠﻔﺘ ۡﻢ‬
ۡ ۡ ٰۡ ۤ ۡ
﴾٣١ۙ ﴿ ‫﴾ ﺛﻢ ﻟﺠﺤ ۡﻴﻢ ﺻﻠ ۡﻮه‬٣٠ۙ ﴿ ‫﴾ ﺧﺬ ۡوه ﻓﻐﻠ ۡﻮه‬٢٩ۚ ﴿ ‫﴾ ﻫﻠﻚ ﻋ¨ ۡ` ﺳﻠ ٰﻄﻨﻴ ۡﻪ‬٢٨ۚ ﴿ ‫﴾ ﻣﺎ ﻏ¨` ﻋ¨ ۡ` ﻣﺎﻟﻴ ۡﻪ‬٢٧ۚ ﴿ ‫ﺎﻧﺖ ﻟﻘﺎﺿﻴﺔ‬v ‫ٰﻳﻠ ۡﻴﺘﻬﺎ‬
ۡ ۡ ۡ ٰ ۡ ‫ ﺳ ۡﻠﺴﻠ ٍﺔ ذ ۡرﻋﻬﺎ ﺳ ۡﺒﻌ ۡﻮن ذر ًﻋﺎ ﻓ‬8ۡ 9 ‫ﺛﻢ‬
﴾٣٤Q ﴿ VP‫ ﻃﻌﺎم ﻟﻤ ۡﺴﻜ‬8ٰx‫﴾ و ﻵﻹ ﻳﺤﺾ ﻋ‬٣٣ۙ ﴿ ‫ﺎن ﻵﻹ ﻳ ۡﺆﻣﻦ ﺑﺎﷲ*) ﻟﻌﻈ ۡﻴﻢ‬v ‫﴾ ﻧ "ﻪ‬٣٢Q ﴿ ‫ﺎﺳﻠﻜ ۡﻮه‬
ۡ ۤ ۡ ۤ ۡ ۡ ۡ
‫﴾ و‬٣٨ۙ ﴿ ‫ ۡون‬Dd‫﴾ ﻓﻶﻹ ﻗﺴﻢ ﺑﻤﺎ ﺗ ۡﺒ‬٣٧﴿ ‫ ۡﻮن‬r‫ﻠ "ﻪ ﻵﻹ ﻟﺨﺎﻃـ‬v‫﴾ ﻵﻹ ﻳﺎ‬٣٦ۙ ﴿ Vٍ P‫﴾ و ﻵﻹ ﻃﻌ ٌﺎم ﻵﻹ ﻣ ۡﻦ ﻏ ۡﺴﻠ‬٣٥ۙ ﴿ ‫ﻓﻠ ۡﻴﺲ ﻟﻪ ﻟﻴ ۡﻮم ٰﻫﻬﻨﺎ ﺣﻤ ۡﻴ ٌﻢ‬
‫ ﻗﻠ ۡﻴﻶًﻹ ﻣﺎ‬j ‫ﺎﻫ ٍﻦ‬v ‫ﻘ ۡﻮل‬€ ‫﴾ و ﻵﻹ‬٤١ۙ ﴿ ‫ ﻗﻠ ۡﻴﻶًﻹ ﻣﺎ ﺗ ۡﺆﻣﻨ ۡﻮن‬j Dٍ ›‫ﻘ ۡﻮل ﺷﺎ‬€ ‫﴾ و ﻣﺎ ﻫﻮ‬٤٠ü ﴿Ä‫ ۡﻳ ٍﻢ‬D— ‫﴾ ﻧ "ﻪ ﻟﻘ ۡﻮل رﺳ ۡﻮ ٍل‬٣٩ۙ ﴿ ‫ ۡون‬Dd‫ﻣﺎ ﻵﻹ ﺗ ۡﺒ‬
‫﴾ ﺛﻢ ﻟﻘﻄ ۡﻌﻨﺎ‬٤٥ۙ ﴿ VP‫﴾ ﻵﻹﺧﺬﻧﺎ ﻣﻨﻪ ﺑﺎﻟﻴﻤ‬٤٤ۙ ﴿ ‫ ۡﻌﺾ ﻵۡﻹﻗﺎو ۡﻳﻞ‬€ ‫ﻘﻮل ﻋﻠ ۡﻴﻨﺎ‬h ‫﴾ و ﻟ ۡﻮ‬٤٣﴿ VP‫ ۡﻳ ٌﻞ ﻣ ۡﻦ رب ﻟ ٰﻌﻠﻤ‬²â‫﴾ ﺗ‬٤٢Q ﴿ ‫ ۡون‬D—‫ﺗﺬ‬
ۡ ۡ ۡ ۡ ٌ ۡ ۡ ۡ ۡ ۡ ۡ
﴾٤٩﴿ VP‫﴾ و ﻧﺎ ﻟﻨ ۡﻌﻠﻢ ن ﻣﻨﻜ ۡﻢ ﻣﻜﺬﺑ‬٤٨﴿ VP‫ة ﻟﻠﻤﺘﻘ‬D—‫﴾ و ﻧ "ﻪ ﻟﺘﺬ‬٤٧﴿ ‫﴾ ﻓﻤﺎ ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ ﺣ ٍﺪ ﻋﻨﻪ ٰﺣﺠﺰ ۡﻳﻦ‬٤٦Å ﴿ÄVP‫ﻣﻨﻪ ﻟﻮﺗ‬
ۡ
﴾٥٢﴿ ‫ﺎﺳﻢ رﺑﻚ ﻟﻌﻈ ۡﻴﻢ‬ ۡ ‫﴾ ﻓﺴﺒ ۡﺢ ﺑ‬٥١﴿ VۡP‫﴾ و ﻧ "ﻪ ﻟﺤﻖ ﻟۡﻴﻘ‬٥٠﴿ ‫ ﻟ ۡ ٰﻜ¦ ۡﻳﻦ‬8x‫ ٌة ﻋ‬DÞۡ ‫و ﻧ "ﻪ ﻟﺤ‬
The Inevitable! What is the Inevitable? What do you know what the Inevitable is?
(1-3)
The Thamūd and the ‘Ād denied the Pounding One. So the Thamūd were destroyed
by a calamity that exceeded all bounds. As for the ‘Ād, they were destroyed by an
uncontrollable storm. God let it loose on them for seven nights and eight days to
ravage them. You would have seen them lying overthrown as though they were
hollow trunks of palm-trees. So, do you now see anyone remaining from them? (4-8)
And the same crime was committed by the Pharaoh and those before him and by the
overturned settlements also. They disobeyed the messengers of their Lord. So, He
seized them in His firm grip. (9-10)
And when the water exceeded the limits, it is We Who carried you upon the ark to
make this incident a reminder for you and that retaining ears may hear and retain it.
(11-12)
So remember when the trumpet will be sounded once only and the earth and the
mountains will be shattered to pieces with one crash; so, on that day will happen
which is to happen. And the sky will be rent asunder and frail will it be on that day.
And the angels will be at its borders and eight of them will on that Day bear the throne
of your Lord over them. On that Day will you be brought forth. Nothing of yours will
remain a secret. (13-18)
Then, he who is given his account in his right hand will say: “Read my account. I
always thought that I shall have to face my reckoning.” Consequently, he will be in a
life of bliss in a lofty garden whose fruits will be hanging low. Eat and drink to your
heart’s content as reward for what you did in the days gone by. (19-24)
And he who is given his record in his left hand will say: “Would that I were not given
my record or I were not aware of my account. Would that that very death were final. Of
what use has been my wealth to me? I am robbed of all my authority.” – Seize him, then
chain him by the neck. Then into Hell cast him. Then, with a chain whose measure in
yards is seventy, bind him – For he used not to believe in God, the Most High, nor urged
others to feed the poor. So, today he has neither a friend nor any food, except the fluid in
which wounds are washed. Only the sinners will eat it. (25-37)
So no! I swear by that which you see and also by that which you do not that this
Discourse has been brought by a noble messenger. And it is no poet’s word. Little do
you believe. Nor is it the word of some soothsayer. Little do you understand. It is a
revelation from the Lord of the worlds. And if he had concocted some false discourses
in Our name, We would have surely seized him by Our strong hand and then severed
his life-vein. Then no one among you could have withheld Us from this. And surely
this is a reminder for the God-fearing. And We very well know that there are those
among you who deny it. And it will indeed be regretted by these disbelievers, and this
surely is a certain reality. So, glorify the name of your Lord, the Most High. (38-52)
Explanation
ۡ ۤ ۡ ۡ
1
﴾Q٣﴿ ‫ﻚ ﻣﺎ ﻟﺤﺂﻗﺔ‬¹‫ۚ﴾ و ﻣﺎ ۡد ٰر‬٢﴿ ‫﴾ ﻣﺎ ﻟﺤﺂﻗﺔ‬١ۙ ﴿ ‫ﻟﺤﺂﻗﺔ‬
ۡ
The word ‫ ﻟﺤﺂﻗﺔ‬refers to something which is bound to happen as per the dictates of
common sense and morality; something which is inevitable and certain to materialize.
This one word is actually a substitute for the whole sentence. Those who regard ‫ﻣﺎ‬
ۡ
‫ ﻟﺤﺂﻗﺔ‬to be its khabar (enunciative) have made an erroneous conclusion. The style used
in these verses is adopted when it is meant to shake and jolt the addressee, especially
an indifferent one. In such situations, a mention of the mubtadā’ (inchoative) is
enough. The khabar is not mentioned so that all the attention of the addressee is
focused on the mubtadā’. Similarly, the ambiguity which as a result is found in the
sentence also attracts the attention of the addressee.
ۡ
‫( ﻟﺤﺂﻗﺔ‬the Inevitable) is from among the names of the Day of Judgement. This name
not only expresses the certainty of its happening but why it should necessarily happen
1. The Inevitable! What is the Inevitable? What do you know what the Inevitable is?
viz a viz common sense and morality. The arguments of both these aspects can also be
seen in the exegesis of the previous sūrahs. Some indications can also be seen in this
sūrah, and the subsequent surāhs also contain some of its very significant aspects.
Though this word primarily refers to the Day of Judgement, also included in it in a
secondary manner is the punishment which a nation necessarily faces if it rejects its
messenger. The reason for this is that this punishment is a prelude to the punishment
on the Day of Judgement and also its substantiation and, in fact, comes because of the
rejection of this Day. The messengers of God have simultaneously warned their
respective nations of two punishments: the punishment of the Day of Judgement and
the punishment which is a necessary outcome of denying this Day. When the people
of these messengers denied the Day of Judgement and regarded a messenger’s
standard of veracity to be the same punishment with which they were threatened if
they denied this Day, then this punishment did come to them after the truth was
conclusively communicated to them. Since every word and promise of God and every
ۡ
warning of the messenger is true, hence, this punishment also is ‫ ﻟﺤﺂﻗﺔ‬ie., something
which is bound to happen.
ۡ
‫ ﻣﺎ ﻟﺤﺂﻗﺔ‬is a powerful expression of the horror and
ۤ dreadfulness which is further
ۡ
explained by the subsequent words: ‫ﻚ ﻣﺎ ﻟﺤﺂﻗﺔ‬¹‫و ﻣﺎ ۡد ٰر‬. In other words, the implied
meaning is that, who can know and who can tell what this inevitable incident is and,
when it comes, what will happen to those who today are obdurately denying it.
In Sūrah al-Qāri‘ah also, this style of address can be witnessed. I will inshā’Allāh
further explain it there.
ۡ ۢ
2
﴾٤﴿ ‫ﻛﺬﺑ ۡﺖ ﺛﻤ ۡﻮد و ﻋ ٌﺎد ﺑﺎﻟﻘﺎرﻋﺔ‬
The inevitable incident about which people are warned of in the previous verse is
substantiated by the history of the messengers and their respective nations: just as the
Quraysh are refuting the punishment of denying the Hereafter and the punishment of
the Hereafter itself, the Thamūd and the ‘Ād too, denied both and the result of this
denial came before them. In this verse, the word qāri‘ah is used to refer to both these
punishments and it means “the pounding one.” In the Qur’ān, it is mentioned that one
feature of these punishments is that no one knows their time of arrival. Just as a
sudden knock at the door jolts every sleeping person, a similar situation will arise
when these punishments arrive.
3
﴾٥﴿ ‫ﻓﺎﻣﺎ ﺛﻤ ۡﻮد ﻓﺎ ۡﻫﻠﻜ ۡﻮ ﺑﺎﻟﻄﺎﻏﻴﺔ‬
The word ‫ ﻟﻄﺎﻏﻴﺔ‬refers to something which exceeds its bounds. In verse 11 of this
2. The Thamūd and the ‘Ād denied the Pounding One.

3. So, the Thamūd were destroyed by a calamity that exceeded all bounds.
ۡ
sūrah, the rain water in which the people of Noah (sws) were drowned is called: ‫ﻃﻐﺎ ﻟﻤﺂء‬.
The Almighty punishes a people according to their attitude. When a people exceed the
limits in their attitude, the Almighty induces the same elements which are serving man,
to exceed limits and destroy them. The Thamūd too exceeded the limits and became
ۡ
rebellious, as is evident from: (١١:٩١) ‫ﻬﺎ‬¹‫( ﻛﺬﺑ ۡﺖ ﺛﻤ ۡﻮد ﺑﻄﻐ ٰﻮ‬the Thamūd denied because of
their rebellious attitude, (91:11)). The Almighty then destroyed them through a
calamity.
The sūrah does not describe this calamity. However, I have mentioned in the
exegesis of Sūrah al-Dhāriyāt the various indications made about it by the Qur’ān. It is
evident from these indications that the Thamūd were destroyed by a thunderbolt
which appeared from the striped winter clouds. Although there is nothing extra-
ordinary about such bolts of lightning from winter clouds, however, the Almighty
converts them into weapons of destruction whenever He wants to.
In these times, great advancements have been made by science and man apparently
has successfully conquered many forces of nature. However, even today, we can see
that whenever the Almighty wants, He brings to the fore the helplessness of all the
scientists of the world.
4
﴾٦ۙ ﴿ ‫ ﻋﺎﺗﻴ ٍﺔ‬æٍ çæۡ ç ‫و ﻣﺎ ﻋ ٌﺎد ﻓﺎ ۡﻫﻠﻜ ۡﻮ ﺑﺮ ۡﻳ ٍﺢ‬
The ‘Ād were routed by tempestuous winter winds. Just as the calamity with which
the Thamūd were destroyed is called ‫ﻃﺎﻏﻴﺔ‬, the calamity with which the ‘Ād were
destroyed is called ‫ ﻋﺎﺗﻴ ٍﺔ‬which refers to an uncontrollable wind. The Almighty has put
wind into the service of man, and it is necessary for his life and existence; however,
when man becomes rebellious, He transforms this docile wind into an instrument of
death and destruction.
ۡ ۡ
5
﴾ۚ ٧﴿ ‫ﺎﻧﻬ ۡﻢ ۡﻋﺠﺎز ﻧﺨ ٍﻞ ﺧﺎوﻳ ٍﺔ‬v ® ³ ٰ æۡ ç ‫ي ﻟﻘ ۡﻮم ﻓ ۡﻴﻬﺎ‬Oš‫ﺎم ® ﺣﺴ ۡﻮ ًﻣﺎ ® ﻓ‬
ٍ ‫ﺎل و ﺛ ٰﻤﻨﻴﺔ ﻳ‬ ۡ ۡ
ٍ ‫ﻫﺎ ﻋﻠ ۡﻴﻬﻢ ﺳﺒﻊ ﻟﻴ‬Dá‫ﺳ‬
This is a portrayal of how winds serving man are transformed into pangs of
punishment. The words ‫ ﺣ ْﺴﻢ‬and ‫ ﺣﺴ ۡﻮم‬mean “to ravage and destroy.”
The address “you would have seen” on such instances is general and does not refer
ْ
to someone specific. The word ‫ ﻟﻘ ْﻮم‬here refers to “opponents and adversaries.” It is as
if the ‘Ād because of their rebelliousness became opponents of God, and thus the use
of this word is very appropriate for them.
The implication of the verse is that the punishment of God knocked them to the
ground as if they were hollow trunks of palm-trees, which are blown away here and
4. As for the ‘Ād, they were destroyed by an uncontrollable storm.

5. God let it loose on them for seven nights and eight days to ravage them. You would have
seen them lying overthrown as though they were hollow trunks of palm-trees.
there by the wind.

The antecedent of the genitive pronoun in ‫ ﻓ ْﻴﻬﺎ‬can be the wind as well as the land in
which the ‘Ād lived. Both are possible and probable according to linguistic principles
of Arabic.
6
﴾٨﴿ ‫ﻦ ﺑﺎﻗﻴ ٍﺔ‬È ‫ﻓﻬ ۡﻞ ﺗ ٰﺮي ﻟﻬ ۡﻢ ﻣ‬
This sentence is connected to the ‫ ﺗ ٰﺮي‬of the previous verse. In other words, the fate
of the settlements of the ‘Ād is brought before the imagination of the addressees and
the question asked: do they see a single person alive if they look far and wide around
them? The implication is that when punishment descends on a people, it totally
ravages them in such a manner. Foolish are the people who are demanding to see it for
it is not something to be seen – it is something to be sought refuge from.
ۡ ٰ ۡ
7
﴾ۚ٩﴿ ‫ﻔﻜﺖ ﺑﺎﻟﺨﺎﻃﺌﺔ‬h‫ﻋ ۡﻮن و ﻣ ۡﻦ ﻗ ۡﺒﻠ "ﻪ و ﻟﻤ ۡﺆ‬D°ۡ ‫و ﺟﺂء‬
ٌ ٰ ۡ
The word ‫ﻔﻜﺔ‬h‫ ﻣﺆ‬means “overturned.” Here, it refers to the places inhabited by the
nation of Lot (sws). They were overturned by an earthquake, and a stone blowing
wind (ḥāṣib) had covered them with sand and pebbles. Earlier, two of the ancient
nations of Arabia were mentioned. Now the Pharaoh and the settlements of the nation
of Lot (sws) are referred to. The Quraysh were often able to see the remnants of these
people. They too met a similar fate as the people of ‘Ād and the Thamūd since both
had committed the same crime.
ً ً ۡ
8
﴾١٠﴿ ‫ﻓﻌﺼ ۡﻮ رﺳ ۡﻮل رﺑﻬ ۡﻢ ﻓﺎﺧﺬﻫ ۡﻢ ﺧﺬة ر ﺑﻴﺔ‬
The words ‫ ﻓﻌﺼ ۡﻮ رﺳ ۡﻮل رﺑﻬ ۡﻢ‬portray the severity of their crime. A messenger of God is
an envoy of the King of the universe. If people disobey him, it is as if they rebel
against the king of the universe. As a result, they become worthy of the punishment
prescribed for rebels.
ً ً ۡ
The words ‫ ﺧﺬة ر ﺑﻴﺔ‬refer to the punishment against which one has no defence and
which becomes unbearable for a person. One type of God’s punishment is that which is
only meant to warn and remind people. A person is soon set free from such a torment.
However, when a nation dares to rebel against the Almighty, it is seized by Him in such
a manner that it becomes intolerable for it.
6. So, do you now see anyone remaining from them?

7. And the same crime was committed by the Pharaoh and those before him and by the
overturned settlements also.
8. They disobeyed the Messengers of their Lord. So He seized them in His firm grip.
ۡ ٰۡ ۡ
9
﴾١١ۙ ﴿ ‫ ﻟﺠﺎرﻳﺔ‬89 ‫ﻧﺎ ﻟﻤﺎ ﻃﻐﺎ ﻟﻤﺂء ﺣﻤﻠﻨﻜ ۡﻢ‬
Here, at end of the list, an account of the people of Noah (sws) is also mentioned.
Historically, they were the first among those nations mentioned to have faced the
wrath of God. It is as if the whole history of the messengers of God is briefly referred
to.
This incident is mentioned such that it expresses the favours and blessings of God
before the addressees of the sūrah, which are the Quraysh. They are reminded that the
people whose descendents they are, were given refuge in the ark of Noah (sws) by the
Almighty. They became worthy of this refuge because they had professed faith in Noah
(sws) who was God’s messenger. Had they not professed faith in him, they too, would
have been drowned like the rest of Noah’s nation. In other words, if they are the progeny
of Noah (sws), then they are also the indirect recipients of this favour of God; hence they
must not forget history. If they do forget it and instead of obeying the messenger of God,
become disobedient to him, then there is no reason why the Almighty not deal with them
in the very manner He dealt with the people of Noah (sws).
ٌ ۤ ً ۡ
10
﴾١٢﴿ ‫ﻌﻴﻬﺎ ذ ٌن و ﻋﻴﺔ‬h ‫ة و‬D—‫ﻟﻨ ۡﺠﻌﻠﻬﺎ ﻟﻜ ۡﻢ ﺗﺬ‬
The antecedent of the pronoun in ‫ ﻟﻨ ۡﺠﻌﻠﻬﺎ‬is not merely the ark; it is in fact the whole
account of God’s reward and punishment. Many examples of such antecedents can be
seen in earlier sūrahs. The implication of the verse is that the Almighty has narrated
this account of His reward and punishment before the survivors of Noah’s deluge to
make them remember it, learn a lesson from it and to transmit it to their later
generations and not to forget it. Alas! They have forgotten it, and have risen against
their messenger in the same manner in which Noah’s nation had risen against theirs.
ۡ ً ً ۡ ٌ ٌ ۡ
11
﴾١٥ۙ ﴿ ‫ ٍﺬ وﻗﻌﺖ ﻟﻮ ﻗﻌﺔ‬T‫﴾ ﻓﻴ ۡﻮﻣ‬١٤ۙ ﴿ ‫﴾ و ﺣﻤﻠﺖ ﻵۡﻹ ۡرض و ﻟﺠﺒﺎل ﻓﺪ•ﺘﺎ دﻛﺔ و ﺣﺪة‬١٣ۙ ﴿ ‫ﻔﺨﺔ و ﺣﺪة‬o ‫ ﻟﺼ ۡﻮر‬89 ‫ﻔﺦ‬o ‫ﻓﺎذ‬
After referring to various incidents in which divine punishment was meted out to a
messenger’s nation, here in this verse, the advent of the Day of Judgement is
portrayed. It is said that just as the Almighty does not need to make elaborate
arrangements to punish such nations and whenever He wants it comes in the blink of
any eye, similarly, He does not have to make any preparation to bring forth the Day of
Judgement. Just one blow of the trumpet would be enough to signal this great
upheaval to take place.
9. And when the water exceeded the limits, it is We Who carried you upon the ark.
10. To make this incident a reminder for you and that retaining ears may hear and retain it.
11. So, remember when the trumpet will be sounded once only and the earth and the
mountains will be shattered to pieces with one crash; so on that day will happen which is to
happen.
Man should not regard this earth and its mountains to cause any bother to the
Almighty to bring forth this Day. He will simultaneously pick them up with the earth
in one hand and the mountains in the other, and with one collision He will shatter
them to pieces. It was as if they were two glass cups which were crushed to bits. Here,
one should remember a notion of the disbelievers which the Qur’ān has cited at many
places: when they would make fun of the Day of Judgement, they would mockingly
inquire if the Day of Judgement would also pound these mountains to pieces. Their
implied meaning being that, since this was out of the question, hence such a Day
would never come.
ۡ
The words ‫ ٍﺬ وﻗﻌﺖ ﻟﻮ ﻗﻌﺔ‬T‫ ﻓﻴ ۡﻮﻣ‬say that what these disbelievers are regarding as
improbable will one day definitely manifest itself.
ۡ
In the previous verses, the Day of Judgement has been called ‫( ﻟﺤﺂﻗﺔ‬al-Hāqqah) and
ۡ ۡ
‫( ﻟﻘﺎرﻋﺔ‬al-Qāri‘ah). Here it is called ‫( ﻟﻮ ﻗﻌﺔ‬al-Wāqi‘ah) which refers to the fact that if
someone wants to consider it to be improbable it is his wish; to God it is something
which is bound to happen.
ٌ ۡ
12
﴾١٦ۙ ﴿ ‫ ٍﺬ و ﻫﻴﺔ‬T‫ ﻳ ۡﻮﻣ‬³½‫و ﻧﺸﻘﺖ ﻟﺴﻤﺂء ﻓ‬
After describing the fate that would be met by the earth and its mountains, this verse
describes what will happen to the sky. Today it might look rock solid and no one can
see any flaw or fissure in it; however, on that Day it will be frail and brittle, and will
fly like smoke and cotton pieces.
ٌ ۡ
13
﴾١٧Q ﴿ ‫ ٍﺬ ﺛ ٰﻤﻨﻴﺔ‬T‫ش رﺑﻚ ﻓ ۡﻮﻗﻬ ۡﻢ ﻳ ۡﻮﻣ‬Dۡ › ‫ و ﻳ ۡﺤﻤﻞ‬j ‫ﻬﺎ‬£‫ ۡرﺟﺂ‬8¼x‫و ﻟﻤﻠﻚ ﻋ‬
After alluding to the cleaving asunder of the sky, depicted in this verse is what will
happen to the angels deputed on the sky. The upheaval will also strike fear in them.
This actually is meant to be conveyed to the idolaters who believed that angels would
help them and intercede for them on the Day of Judgement. Such will be the horrific
nature of this transformation that, all other angels will retire to one side and only those
will remain who will hold aloft the throne of their Lord and they will be eight in
number.
The happenings and incidents mentioned by the Qur’ān which will take place on the
Day of Judgement are from among the mutashābihāt. It is to make us broadly
comprehend them that they are described in words which we are familiar with. This is
the only way to describe what will happen when the world unseen and unknown to
man will come. It is not possible to know what will be their true form. Consequently,
the Qur’ān has directed the believers to broadly profess faith in them in the manner
12. And the sky will be rent asunder and frail will it be on that day.
13. And the angels will be at its borders and eight of them will on that Day bear the throne of
your Lord over them.
they have been mentioned, and they should not go after knowing their exact form, lest
they might end up in some trial.
ٌ ۡ ٰۡ
14
﴾١٨﴿ ‫ ﻣﻨﻜ ۡﻢ ﺧﺎﻓﻴﺔ‬³è‫ ۡﻌﺮﺿ ۡﻮن ﻵﻹ ﺗﺨ‬h ‫ ٍﺬ‬T‫ﻳ ۡﻮﻣ‬
Bringing forth here obviously refers to bringing forth before the Almighty. On that
Day, the heavens and the earth shall be destroyed; so a person will not have any place
to hide himself or any other thing.
ۡ
15
﴾١٩ۚ ﴿ ‫ء ۡو ﻛ ٰﺘﺒﻴ ۡﻪ‬D‹ ‫ ﻛ ٰﺘﺒ "ﻪ ﺑﻴﻤ ۡﻴﻨ ٖﻪ ® ﻓﻴﻘ ۡﻮل ﻫﺂؤم‬8ý‫ﻓﺎﻣﺎ ﻣ ۡﻦ ۡو‬
Mentioned in this verse are the details of the reward and punishment people will
face once they are brought before the Almighty: The fate of believers is mentioned
first. A believer will jump with joy when he sees his account and will ask others to
read it.
The status of ‫ ﻫﺎ‬is merely that of a sound similar to “ah” or “oh;” it is used when the
speaker wants to say: “takeۡ hold of this.” Here the word ‫ ؤ ْم‬has come merely fill the
ۡ
gap between ‫ ﻫﺎ‬and ‫ءو‬D‹ . Examples of such superfluous words can be seen in previous
ٰ
sūrahs. The ‫ ه‬in ‫ ﻛﺘﺒﻴ ۡﻪ‬is for saktah which has come in consideration of the rhyme of
the previous verses. Examples of this usage can also be seen in previous sūrahs and
some can be seen in subsequent ones.
ۡ
16
﴾٢٠ۚ ﴿ ‫ ﻣ ٰﻠ ٍﻖ ﺣﺴﺎﺑﻴ ۡﻪ‬8ۡ ž ‫ ﻇﻨﻨﺖ‬8ۡ ž
Simultaneously, a believer will tell the reason for this great success: he always
thought that one day he will have to give an account of his deeds. The implication
being that this thought always shielded him from evil and, as a result, was able to
obtain such a record of his deeds that he was able to gleefully present it to others.
ٌ
The word ‫ ﻇﻦ‬here means “a thought or belief that is likely to come true.” There exist
potent signs and indications in the world around man, in that within him and in the
teachings of the prophets and sages that man shall be rewarded or punished for his
deeds. If a person is not absolutely dumb and indifferent, his heart bears witness that
this world is not going to end just like this and that this accountability will definitely
take place. Although he cannot believe in this premise the way one believes in
something he observes with his eyes, yet, he does think that this belief is very likely to
come true. After such a belief, he is not ready to take the risk of being indifferent to it
and disregard the consequences of the fate he will meet. The faith which as a result is
imbibed in a person gradually strengthens because of various life experiences until it
14. On that Day will you be brought forth. Nothing of yours will remain a secret.
15. Then he who is given his account in his right hand will say: Read my account.
16. I always thought that I shall have to face my reckoning.
reaches the stage of certitude. If a person ignores this “likely belief” and thinks that
only when he is certain of the Day of Judgement will he believe in it, then this waiting
period will only end when he will see this Day from his own eyes and at that time,
professing faith will be of no use to him.
ٌ
17
﴾٢٣﴿ ‫﴾ ﻗﻄ ۡﻮﻓﻬﺎ د ﻧﻴﺔ‬٢٢ۙ ﴿ ‫ ﺟﻨ ٍﺔ ﻋﺎﻟﻴ ٍﺔ‬8ۡ 9 ﴾٢١ۙ ﴿ ‫ ﻋ ۡﻴﺸ ٍﺔ ر ﺿﻴ ٍﺔ‬8ۡ 9 ‫ﻓﻬﻮ‬
Such people will live in great ecstasy and will have whatever they want.
ٌ
The contrast between ‫ ﻋﺎﻟﻴ ٍﺔ‬and ‫ د ﻧﻴﺔ‬should be kept in consideration: the orchards
will be on high ground yet their fruits – which is what is really required from them –
will be accessible. In other orchards grown by Arabs of those times, date-palms would
be grown on the edges while in the centre there would be pomegranate-trees and grape
ٌ
wines. They had no difficulty in understanding ‫ ﻋﺎﻟﻴ ٍﺔ‬and ‫د ﻧﻴﺔ‬. The most prominent
factor that contributes to the beauty of an orchard is its height and the fact that its
fruits are hanging within human reach.
ۡ ۡ ۤ ًۢ ٓ ۡ
18
﴾٢٤﴿ ‫ ﻵۡﻹﻳﺎم ﻟﺨﺎﻟﻴﺔ‬89 ‫ﺑ ۡﻮ ﻫﻨ ۡﻴـﺌﺎ ﺑﻤﺎ ۡﺳﻠﻔﺘ ۡﻢ‬Du ‫ﻠ ۡﻮ و‬v
These words will be said to them when they enter the orchards mentioned in the
previous verse. Such eating and drinking will always be beneficial to them. The
favours of this world can be harmful if a balance is not maintained in them or if one is
not grateful enough for them; however, the favours ًۢ ٓ of the next world afford no such
danger. The linguistic research on the word ‫ ﻫﻨ ۡﻴـﺌﺎ‬has already been presented in Sūrah
al-Ṭūr.
ۡ ۡ ۡ ۤ
The words ‫ ﻵﻹﻳﺎم ﻟﺨﺎﻟﻴﺔ‬89 ‫ ﺑﻤﺎ ۡﺳﻠﻔﺘ ۡﻢ‬refer to the fact that the favours they have received in
this world are a reward for their deeds done in the previous world. Here they are not
required to do anything. They fully deserved these and this reward is everlasting. It
may increase every moment but there is no fear of any reduction in it. The hard work
that was needed to obtain it has already been done; now is the time to reap its benefits.
ۡ
19
﴾٢٧ۚ ﴿ ‫ﺎﻧﺖ ﻟﻘﺎﺿﻴﺔ‬v‫﴾ ٰﻳﻠ ۡﻴﺘﻬﺎ‬٢٦ۚ ﴿‫﴾و ﻟ ۡﻢ ۡدر ﻣﺎﺣﺴﺎﺑﻴ ۡﻪ‬٢٥ۚ ﴿ ‫ ﻓﻴﻘ ۡﻮل ٰﻳﻠ ۡﻴﺘ¨ ۡ` ﻟ ۡﻢ ۡوتﻛ ٰﺘﺒﻴ ۡﻪ‬ÄË‫ﺎﻟﻪ‬ ٰ
ٖ ‫ﻛﺘﺒ "ﻪ ﺑﺸﻤ‬8ý‫و ﻣﺎﻣ ۡﻦ ۡو‬
The antecedent in the pronoun in ‫ ٰﻳﻠ ۡﻴﺘﻬﺎ‬is “death.” In the presence of some
indication, there is nothing linguistically wrong in bringing a pronoun. Examples of
such usage can be seen in the previous sūrahs.
17. Consequently, he will be in a life of bliss in a lofty garden whose fruits will be hanging
low.
18. Eat and drink to your heart’s content as reward for what you did in the days gone by.
19. And he, who is given his record in his left hand, will say: Would that I were not given
my record or I were not aware of my account. Would that very death were final!
ۡ ٰۡ ۤ
20
﴾٢٩ۚ ﴿ ‫﴾ ﻫﻠﻚ ﻋ¨`ۡ ﺳﻠ ٰﻄﻨﻴ ۡﻪ‬٢٨ۚ ﴿ ‫ﻣﺎ ﻏ¨` ﻋ¨ ۡ` ﻣﺎﻟﻴ ۡﻪ‬
َ
The letter ‫ ﻣﺎ‬can connote both negation and interrogation. I would prefer its latter
meaning because in this case it would express yearning and longing – something
which is more appropriate here.
The preposition ۡ`¨‫ ﻋ‬after ‫ ﻫﻠﻚ‬shows that the latter encompasses the meaning of ‫ذﻫﺐ‬
or ‫ﻌﺪ‬€. The word ‫ﺎن‬ٌ ‫ ﺳ ْﻠﻄ‬means “authority.” They will longingly express the loss of the
authority they had in the previous world – the authority which had made them so
arrogant that they became indifferent to this day.
21 ۡ ‫ ﺳ ۡﻠﺴﻠ ٍﺔ ذ ۡرﻋﻬﺎ ﺳ ۡﺒﻌ ۡﻮن ذر ًﻋﺎ ﻓ‬8ۡ 9 ‫﴾ ﺛﻢ‬٣١ۙ ﴿ ‫﴾ ﺛﻢ ﻟۡﺠﺤ ۡﻴﻢ ﺻﻠ ۡﻮه‬٣٠ۙ ﴿ ‫ﺧﺬ ۡوه ﻓﻐﻠ ۡﻮه‬
﴾٣٢Q ﴿ ‫ﺎﺳﻠﻜ ۡﻮه‬
It is evident from certain verses of the Qur’ān that those who amassed wealth by
counting and hoarding it will be tied to columns through heavy chains so that they can
taste the heat of the flames which come out of the treasures they greedily guarded.
More details will be mentioned inshā’Allāh in Sūrah al-Humazah.
ۡ ۡ ۡ ٰ
22
﴾٣٤Q ﴿ VP‫ ﻃﻌﺎم ﻟﻤ ۡﺴﻜ‬8ٰx‫﴾ و ﻵﻹ ﻳﺤﺾ ﻋ‬٣٣ۙ ﴿ ‫ﺎن ﻵﻹ ﻳ ۡﺆﻣﻦ ﺑﺎﷲ*) ﻟﻌﻈ ۡﻴﻢ‬v ‫ﻧ "ﻪ‬
Mentioned in this verse is the crime which made him worthy of such wrath and
punishment. His attitude of worshipping wealth in the previous world and his yearning
that this wealth was of no use to him in this world shows that he had no belief in God.
Had he believed in Him, he would have feared standing before Him one day and
giving account of the wealth he had been blessed with and that so exalted is the
Almighty that no one can free anyone from His grasp.
He neither spent on the poor himself nor urged others to undertake this virtue. The
stingy not only do not spend in the way of God themselves, they also want that others
not spend so that the secret of their own stinginess is not disclosed. ٰ
ۡ ۡ ۡ
In Sūrah al-Mā’ūn, the words used are: :١٠٣).VP‫ ﻃﻌﺎم ﻟﻤ ۡﺴﻜ‬8ٰx‫ﻓﺬﻟﻚ ﻟﺬ ۡي ﻳﺪع ﻟﻴﺘ ۡﻴﻢ و ﻵﻹ ﻳﺤﺾ ﻋ‬
(٣-٢ (he it is who drives away the orphan, and urges not the feeding of the poor,
(103:2-3)).
However, in the verse under discussion, it is said that people who, in spite of being
wealthy, drive away the orphan, in fact do not believe in the Almighty even though they
may vociferously make this claim. Similarly, in Sūrah al-Mā’ūn, the prayers of people
ۡ ۡ
who are miserly in everyday things of need are regarded as baseless: ‫ ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻋ ۡﻦ‬.VP‫ﻓﻮ ۡﻳ ٌﻞ ﻟﻠﻤﺼﻠ‬
ۡ
(٧-٤ :١٠٣) .‫و ﻳ ۡﻤﻨﻌ ۡﻮن ﻟﻤﺎﻋ ۡﻮن‬.‫ ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻳﺮآء ۡون‬.‫( ﺻﻶﻹﺗﻬ ۡﻢ ﺳﺎﻫ ۡﻮن‬so devastation be to these who pray,
20. Of what use has been my wealth to me? I am robbed of all my authority.
21. – Seize him then chain him by the neck. Then into Hell cast him. Then with a chain
whose measure in yards is seventy bind him.
22. For he used not to believe in God, the Most High, nor urged others to feed the poor.
who are indifferent to the essence of their prayer; who put on a pretentious display in
their prayers, and are stingy even in ordinary items of common use, (103:4-7)).
A little deliberation on both these places of the Qur’ān shows that the faith and
prayers of those who in spite of having wealth do not help the orphans and the needy
have no value even though they may lay claim to faith and also put up a pretentious
display of praying.
ۡ
23
﴾٣٥ۙ ﴿ ‫ﻓﻠ ۡﻴﺲ ﻟﻪ ﻟﻴ ۡﻮم ٰﻫﻬﻨﺎ ﺣﻤ ۡﻴ ٌﻢ‬
Such a person will be punished in the Hereafter by being stripped of any friend.
Who will sympathize with him on the Day of Judgement who did not recognize the
rights of the Almighty and those of His creatures? It needs to be kept in consideration
that those who are stingy in spite of being wealthy have no sympathizers in this world;
so how can they have sympathizers in the world where reward and punishment is
going to take place?
ۡ
24
﴾٣٦ۙ ﴿ Vٍ P‫و ﻵﻹ ﻃﻌ ٌﺎم ﻵﻹ ﻣ ۡﻦ ﻏ ۡﺴﻠ‬
Since such people had selfishly spent all their wealth on their own selves and in
reaping the pleasures of this world, and this greed made their wealth filthy by
usurping the rights of the poor and the indigent, so, on the Day of Judgement, their
food will be nothing but a fluid in which wounds are washed. It needs to be kept in
mind that the wealth of a person is rendered pure if it is spent for the cause of God. If
a person does not do so, then all his wealth is nothing but a pile of filth – the real form
of which will manifest on the Day of Judgement in the form described in this verse.
ۡ ۤ ۡ
25
﴾٣٧﴿ ‫ ۡﻮن‬r‫ﻠ "ﻪ ﻵﻹ ﻟﺨﺎﻃـ‬v‫ﻵﻹ ﻳﺎ‬
This food will only be reserved for these sinners; others will not eat it. The reason
probably is the one indicated earlier: since their sin was a specific one, their
punishment will also be specific. The fact that the punishment will be similar to the
sin committed is something which is also indicated in earlier sūrahs.
ۡ ۤ
26
﴾٤٠ü ﴿Ä‫ ۡﻳ ٍﻢ‬D— ‫﴾ ﻧ "ﻪ ﻟﻘ ۡﻮل رﺳ ۡﻮ ٍل‬٣٩ۙ ﴿ ‫ ۡون‬Dd‫﴾ و ﻣﺎ ﻵﻹ ﺗ ۡﺒ‬٣٨ۙ ﴿ ‫ ۡون‬Dd‫ﻓﻶﻹ ﻗﺴﻢ ﺑﻤﺎ ﺗ ۡﺒ‬
I have already explained that the particle ‫ ﻵﻹ‬which is mentioned beforean oath is
neither redundant nor is meant to negate the oath; it comes before an oath to refute the
23. So, today he has no friend.

24. nor any food except the fluid in which wounds are washed.
25. Only the sinners will eat it.
26. So, no! I swear by that which you see and also by that which you do not that this
Discourse has been brought by a noble messenger.
premise for which the oath has been sworn. It is like saying: “No! By God this is not
the truth; in fact, the truth is …” Similarly, here, the commencement of the verse by
this particle shows that a notion of the addressee is so baseless that the speaker wants
to refute it immediately.
I have already explained the nature of such oaths mentioned in the Qur’ān: they are
meant to bear testimony to a claim. Here the real claim which is in fact the central
theme of the sūrah is to substantiate reward and punishment. The disbelievers would
deny this claim and the methodology they would adopt to refute it was that instead of
answering the arguments cited by the Qur’ān in its support from the world within man
and that around him, they would try to censure the Prophet (sws). They would allege
that he is, God forbid, a poet or a soothsayer, and just as the jinn and the devils bring
inspirations to poets and soothsayers, similarly, some jinn or soothsayer also brings
inspirations to him. They would allege that it were such inspirations which the
Prophet (sws) would present before people as revelations of God brought by an angel.
Here, in this verse, this baseless allegation is refuted and for this, the known world
and the unknown world are sworn by.
The arguments which the Qur’ān has cited to corroborate the Hereafter and the
reward and punishment which is going to take place in it can be seen in the previous
sūrahs and in this one also. A little deliberation shows that among these arguments are
signs in the world within man and that around him which can be seen, and also the
attributes of God and the events of the Hereafter which, though cannot be seen, can be
intellectually understood. In this particular sūrah, reward and punishment are
substantiated first by the historical account of certain ancient nations and later through
the events of the unknown world, which the companions of the right hand and the
companions of the left hand will face. Obviously, the first of these relates to
testimonies found in history as well as in places where these people lived, and the
second relates to the unknown world which though cannot be seen through the eyes
but can be acknowledged through one’s intellect. The reason for this is that, the
attributes of God and incidents of this world which reflect how deeds of people earn a
congruous fate bear witness to this. The Qur’ān by presenting both these types of
oaths as evidence has told the disbelievers that the reward and punishment which it is
informing them of, is bound to come. Both the known and the unknown worlds bear
witness to this; they must not deny the Qur’ān by regarding it to be the creation of a
poet or a soothsayer; it has not been inspired by a jinn or a devil; it has been brought
down by a noble messenger.
The expression ‫ ۡﻳ ٍﻢ‬D— ‫( رﺳ ۡﻮ ٍل‬noble messenger) refers to Gabriel. The attribute “noble” is
mentioned here to refute the claim cited above of these people. It is said that the
person who has brought down this discourse is not a jinn or a devil as they allege. It is
brought down by a noble messenger of God. In precisely this context, the words used
in Sūrah al-Takwīr which support this opinion are:
ۡ ۡ ۡ ۡ
(٢١-١٩:٨١) .Vٍ P‫ﻣﻄ ٍﺎع ﺛﻢ ﻣ‬.Vٍ P‫ذ ۡي ﻗﻮ ٍة ﻋﻨﺪ ذي ﻟﻌ ۡﺮش ﻣﻜ‬.‫ ۡﻳ ٍﻢ‬D— ‫ﻧ "ﻪ ﻟﻘ ۡﻮل رﺳ ۡﻮ ٍل‬
This is the word brought by a noble messenger. He is endued with great power
and held in honour before the Lord of the Throne. He is obeyed and is very
trustworthy. (81:19-21)
In Sūrah al-Shu‘arā’ also, this allegation of the disbelievers has been refuted from
every aspect. It can be looked up if further details are required.
27
﴾٤٢Q ﴿ ‫ ۡون‬D—‫ ﻗﻠ ۡﻴﻶًﻹ ﻣﺎ ﺗﺬ‬j ‫ﺎﻫ ٍﻦ‬v ‫ﻘ ۡﻮل‬€ ‫﴾ و ﻵﻹ‬٤١ۙ ﴿ ‫ ﻗﻠ ۡﻴﻶًﻹ ﻣﺎ ﺗ ۡﺆﻣﻨﻮۡن‬j Dٍ ›‫ﻘ ۡﻮل ﺷﺎ‬€ ‫و ﻣﺎ ﻫﻮ‬
These verses state in a negative way what has been stated above in a positive
manner. If these people had embraced faith or valued this reminder, it would have
automatically become evident to them that this cannot be the discourse of a poet or a
soothsayer. The problem is that, seldom does the desire to embrace faith and to listen
carefully and intently arises in them. People who are devoid of this desire always look
for such excuses to run away from the truth.
Why can’t the Qur’ān be regarded as a discourse of a poet or a soothsayer? A
detailed answer of this has been given in Sūrah al-Shu‘arā’, and I have explained all
its aspects there. Readers are advised to look it up.
ۡ ً ً
In ‫ ﻗﻠ ۡﻴﻶﻹ ﻣﺎ ﺗﺆﻣﻨ ۡﻮن‬and in ‫ ۡون‬D—‫ ﻗﻠ ۡﻴﻶﻹ ﻣﺎ ﺗﺬ‬the verbs express intention, and it is very
customary in Arabic for a verb to express intention. Examples can be seen in the
previous sūrahs.
Mentioned in these verses is the real reason of their evasion: if they had the
intention to embrace faith or the desire to benefit from the reminder, they would have
easily distinguished the pebble from the pearl; unfortunately, this intention and desire
seldom arises in them.
These verses also reflect their true inner-self. After all, the leaders of the Quraysh
were not so dumb and foolish that they were unable to distinguish between the words
of God and the words of poets and soothsayers. They definitely understood this
difference, and at times the passion of acknowledging the truth would also have arisen
in them; however, this passion was buried so deep by the burden of base desires that
in the first place this passion would seldom arise and if ever it did, it was so weak that
it would not be able to effect any change in their life. Only a very fortunate person
could have been able to surmount these difficulties. It must be kept in mind here that it
is the leaders of the Quraysh and not their masses which are referred to here. In the
previous sūrah also, a graphic picture of their leadership has been drawn.
27. And it is no poet’s word. Little do you believe. Nor is it the word of some soothsayer.
Little do you understand.
ۡ ۡ ۡ
28
﴾٤٣﴿ VP‫ ۡﻳ ٌﻞ ﻣ ۡﻦ رب ﻟ ٰﻌﻠﻤ‬²â‫ﺗ‬
This verse expresses positively what is stated negatively in the ۡ previous verses. I
have already explained in an earlier sūrah the true meaning of ‫ ۡﻳ ٌﻞ‬²â‫ﺗ‬. It encompasses
gradual progression and thorough arrangement in it. In particular, the thorough
arrangement made by the Almighty to protect the Qur’ān from the incursions of the
devils found among man and the jinn has been mentioned at many places in the
Qur’ān, and I have explained it as well at these places. Inshā’Allāh, a further
elaboration of this issue will be found in Sūrah al-Jinn.
ۡ ۡ
The words VP‫( ﻣ ۡﻦ رب ﻟ ٰﻌﻠﻤ‬from the Lord of the worlds) point to the exaltedness of the
Qur’ān as well as the evil consequences of its denial. The implication is that this
discourse has been revealed by the King of the heavens and the earth, and it will be a
pity if they do not honour and value it. It is their own deprivation if they do so and
will lead them to face severe consequences.
ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
29
﴾٤٧﴿‫﴾ﻓﻤﺎﻣﻨﻜ ۡﻢﻣ ۡﻦ ﺣ ٍﺪﻋﻨﻪ ٰﺣﺠﺰ ۡﻳﻦ‬Å ٤٦﴿ÄVP‫﴾ﺛﻢﻟﻘﻄ ۡﻌﻨﺎﻣﻨﻪ ﻟﻮﺗ‬٤٥ۙ ﴿VP‫﴾ﻵﻹﺧﺬﻧﺎﻣﻨﻪﺑﺎﻟﻴﻤ‬٤٤ۙ ﴿‫ ۡﻌﺾ ﻵۡﻹﻗﺎوﻳۡﻞ‬€‫ﻘﻮلﻋﻠ ۡﻴﻨﺎ‬h‫وﻟ ۡﻮ‬
This is the answer to an allegation of the disbelievers. They would allege that the
Prophet (sws) himself has concocted the Qur’ān, and in a vehement manner has given
them the wrong impression that it is from God. The verses say that it is God who
makes a person His envoy and entrusts him with divine revelations, and therefore He
very vigilantly protects and guards His envoys who cannot dare make any changes in
them. Even if he attributes to God the slightest of falsities, God will grasp him by His
own powerful arm and will sever his life-vein and there will be no one to save him.
This is said in such a style which not only reflects the strict vigilance of the
Almighty over the Prophet (sws) because of his specific status, but also is a response
to a notion expressed by the disbelievers who used to say that if the Prophet (sws)
wants them to accept this Qur’ān, then he should either bring some other Qur’ān or at
least make some change in it which makes it acceptable to them. In Sūrah Yūnus, this
demand and the response to it is mentioned thus:
ۡ ۤ ۡ ۡ ٰ
‫ۤ ۡن‬8ۡ _ ‫ ﻗ ۡﻞ ﻣﺎ ﻳﻜ ۡﻮن‬j ‫ ٰﻫﺬ ۡو ﺑﺪﻟﻪ‬OP‫ ۡ ٰ ٍن ﻏ‬Ü€ ‫ ﻋﻠ ۡﻴﻬ ۡﻢ ٰ ﻳﺎﺗﻨﺎ ﺑﻴﻨ ٍﺖ ® ﻗﺎل ﻟﺬ ۡﻳﻦ ﻵﻹ ﻳ ۡﺮﺟ ۡﻮن ﻟﻘﺂءﻧﺎ ﺋﺖ‬8ٰx‫و ذ ﺗ ۡﺘ‬
ۡ r ۡ ۡ "
(١٥:١٠) .‫ ﻋﺬ ب ﻳ ۡﻮ ٍم ﻋﻈ ۡﻴ ٍﻢ‬8ۡ ã‫ۤ ﺧﺎف ۡن ﻋﺼ ۡﻴﺖ ر‬8ۡ ž l 8_ ³»¼ ‫ ۡن ﺗﺒﻊ ﻵﻹ ﻣﺎ ﻳ ۡﻮ‬l ۡ` ‫ﻔ‬o ‫ﺂي‬ ‫ﺑﺪﻟﻪ ﻣﻦ ﺗﻠﻘ‬
And when Our clear revelations are recited to them, those who entertain no hope of
meeting Us say to you: “Give us a different Qur’ān, or change it.” Say: “It is not
28. It is a revelation from the Lord of the worlds.

29. And if he had concocted some false discourses in Our name, We would have seized him
by Our strong hand and then severed his life-vein. Then no one among you could have
withheld Us from this.
for me to change it of my own accord. I follow only what is revealed to me, for I
fear, if I disobey my Lord, the punishment of a fateful day.” (10:15)
ۡ ۡ ۡ ۡ
The expression VP‫ ﻵﻹﺧﺬﻧﺎ ﻣﻨﻪ ﺑﺎﻟﻴﻤ‬has generally been translated as: “We would have
seized him by his right hand.” This does not seem to be a correct translation. I have
translated it as above as per the linguistic principles of Arabic. Al-T@abarī’s translation
is also the same.
ْ
The word VP‫ وﺗ‬means “life-vein,” “king-vein” or the “heart-vein.” The implication is
that God is very near man and his life-vein is in His grasp; He can just squeeze this
vein and kill him.
ۡ ۡ
The Quraysh are addressed in ‫ﻓﻤﺎ ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ ﺣ ٍﺪ ﻋﻨﻪ ٰﺣﺠﺰ ۡﻳﻦ‬. If they are demanding a change
in the Qur’ān to their liking, then who will be able to save the Prophet (sws) from the
grasp of the Almighty. Since the word ‫ ﺣ ٍﺪ‬here has come in its plural usage, hence it is
absolutely in accordance with the principles of Arabic for ‫ ٰﺣﺠﺰ ۡﻳﻦ‬to be in the plural
form. An example of this usage of ‫ ﺣ ٍﺪ‬can be seen in the following verse: ‫ﺎﺣ ٍﺪ ﻣﻦ‬v Vš‫ﻟ ۡﺴ‬
(٣٢:٣٣) ‫ ﻟﻨﺴﺂء‬.
It needs to be kept in consideration that the Almighty keeps strict vigil on people
whom He chooses as His messengers. This is because He entrusts them with divine
revelations which need to be protected. However, this does not necessarily mean that
He will break the neck of everyone who ascribes falsities to Him. There are many
people who even abuse the Almighty and are still given the respite of life, let alone
ascribing falsities to Him. They will face the consequences of this crime in the
Hereafter. However, a true messenger of God can neither ascribe falsities to God nor
can alter His message under pressure from someone. It is because the messengers are
entrusted with the sharī‘ah that they are rendered as infallible by God. A slight
blemish on their part can create a wrong example for their followers and hence they
are immediately corrected by the Almighty on even the slightest of blemishes. Other
people are not protected by God in this manner because they are not entrusted with the
responsibility with which the messengers are.
ۡ ۡ ٌ ۡ
30
﴾٤٨﴿ VP‫ة ﻟﻠﻤﺘﻘ‬D—‫و ﻧ "ﻪ ﻟﺘﺬ‬
The implication of this verse is that if some unfortunate and wretched people are not
valuing the blessed Qur’ān, it is their own deprivation; the God-fearing benefit from
its reminders and they are the sought after ones. The Almighty has revealed this
favour specifically for them.
The verse also sounds an assurance to the Prophet (sws) that if these wretched
people are not valuing the Qur’ān, he should not get depressed. After all, there are
others who do value it.
30. And this is a reminder for the God-fearing.
ۡ ۡ
31
﴾٤٩﴿ VP‫و ﻧﺎ ﻟﻨ ۡﻌﻠﻢ ن ﻣﻨﻜ ۡﻢ ﻣﻜﺬﺑ‬
This is a threat and warning to the disbelievers. The Almighty very well knows their
identity. What is implied is that those who are denying should remember that they are
not hidden from God, and when this is so, then they will surely meet their fate.
ٰۡ ٌ
32
﴾٥٠﴿ ‫ ﻟﻜ¦ ۡﻳﻦ‬8x‫ة ﻋ‬DÞۡ ‫و ﻧ "ﻪ ﻟﺤ‬
Today these people are denying it, and are engrossed by this feat of theirs; however,
soon this will be regretted by them, and they will bemoan their misfortune. They will
express remorse at their fate which was a result of this denial.
ۡ ۡ
33
﴾٥١﴿ VP‫و ﻧ "ﻪ ﻟﺤﻖ ﻟﻴﻘ‬
The reward and punishment which the Qur’ān is warning them of is not baseless
news. It is certain to come.
One can see that the sūrah ends on the note with which it began. It began by saying
that the Day of Judgement is inevitable. Here, at the end, this motif is reminded of in a
different manner. This style of similarity between the beginning and the end is adopted
in many sūrahs of the Qur’ān and is clear evidence of the coherence found in it.
ۡ ۡ ‫ﻓﺴﺒ ۡﺢ ﺑ‬
34
﴾٥٢﴿ ‫ﺎﺳﻢ رﺑﻚ ﻟﻌﻈ ۡﻴﻢ‬
This is an assurance sounded to the Prophet (sws) so that he should not despair
because of their attitude and should patiently wait for the decision of His Lord and
glorify Him. This glorification will inculcate strength, patience and confidence in him.
The Almighty is powerful and exalted. When the time comes, He will show these
rebellious people how each and every word of His materializes.
By the grace of God, I come to the end of this sūrah’s exegesis. ‫( و ﺑﻴﺪه ﻟﺘﻮﻓﻴﻖ‬and the
urge to do what is right is in His hands).
Raḥmānābād,
14th August 1978 AD
8th Ramaḍān, 1398 AH
______________
31. And We very well know that there are those among you who deny it.
32. And it will indeed become a regret for these disbelievers,
33. And this surely is a certain reality.
34. So glorify the name of your Lord, the Most High.
Sūrah al-Ma‘ārij (70)
Sūrah al-Ma‘ārij

This sūrah is the counterpart of Sūrah al-Ḥāqqah, the previous sūrah. There is no
basic difference in the central themes of the two: warning people of the Day of
Judgement and the punishment that they will face on that day. The apparent style of
the two sūrahs also has great resemblance. Just as in the previous sūrah, an oath is
sworn in the middle of the sūrah to substantiate reward and punishment, in this sūrah
too, a similar oath is sworn. A special aspect of this oath is that, in it, the arrogant and
haughty people who were making fun of the punishment of Hereafter and wanted to
hasten its arrival are warned. The Prophet (sws) is asked to show patience on their
attitude: they are very mean and malicious. The respite given to them by God has
made them very arrogant. If He even catches them slightly, they will forget their
pomposity. The Prophet (sws) is asked to ignore them for a while; their judgement day
is about to arrive; when it arrives, they will come to know how horrible was the thing
they were hastening!

Verses (1-7): People, who had been irritating the Prophet (sws) by asking him to hasten
the torment and punishment he was threatening them with are reprimanded for their
behaviour. They are informed that this torment shall certainly come upon the
disbelievers and no one will be able to avert it. They must not measure the time-frame
of God with their own. Exalted is His abode; the angels and the Archangel Gabriel
need a day which is equal to fifty thousand years of this world in duration to reach His
presence. The Prophet (sws) is urged to be patient and is assured that what these
narrow-minded people are regarding as far-fetched is very near in the eyes of God.
Verses (8-18): A portrayal of the Day of Judgement, wherein the sky will be like
molten oil and the mountains will be like carded wool. Powerful factions and groups
shall no longer exist. No person will be able to inquire after another of his state and
condition. On that Day, every person will like to redeem himself from punishment by
offering his near ones, relatives, family and tribe as ransom, if this could deliver him.
The flames of Hell shall tear and burn his skin. It shall pull into itself all those who
evaded the Divine Call and spent their time in amassing riches and counting them.
Verses (19-35): A reference to the fact that people generally become frustrated and
start complaining if the Almighty punishes them a little for their deeds. If they are
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Ma‘ārij 464
given respite, they become proud, instead of being grateful and greedily guard the
riches they have gathered. Only those people are an exception to this rule who are
blessed with the urge to worship God. In their wealth, the deprived and the needy have
a share. They fear the Day of Judgement and know that the punishment of the
Almighty cannot be ignored. They are those who guard their chastity, protect their
trusts and fulfill their covenants. They stand firm in their testimonies and are also
vigilant in their prayers. It is these people who will be honoured in the gardens of bliss
in the Hereafter.
Verses (36-44): Wonder is expressed at the attitude of the people who madly rush at
the Prophet (sws) to quieten him when they hear from him about the punishment of
this world and of the next. A reference is made to their false claim that they would
receive more favours and blessings in the next world than they have in this – if at all
the new world comes. On the basis of this claim, whenever the promised doom is
mentioned to them, they get irritated. They should remember their creation and not
consider their being created a second time a far-off thing; neither should they start
praising themselves through their own tongues. God, the Lord of the East and the
West, can more easily create them a second time. At the end, the Prophet (sws) is
urged to let these people indulge in frivolous talk; not far is the promised Day when
they will emerge from their graves – when their eyes will be lowered in dejection and
ignominy will be covering them.

ٰ
ۡ ۡ ٰ ٌ ٰۡ ۢ
‫ﻜﺔ و ﻟﺮ ۡوح ﻟ ۡﻴﻪ‬T‫ﻠ‬Ê ‫ ۡﻌﺮج ﻟﻤ‬h ﴾Q٣﴿ ‫﴾ ﻣﻦ ﷲ*) ذي ﻟﻤﻌﺎرج‬٢ۙ ﴿ ‫﴾ ﻟﻠﻜ¦ ۡﻳﻦ ﻟ ۡﻴﺲ ﻟ "ﻪ د ﻓﻊ‬١ۙ ﴿ ‫ﻌﺬ ٍب و ﻗ ٍﻊ‬€ ‫ ٌﻞ‬£‫ﺳﺎل ﺳﺂ‬
ۡ ‫ۚ﴾ ﻓ‬٤﴿ ‫ ﻟۡﻒ ﺳﻨ ٍﺔ‬VۡP‫ﺎن ﻣ ۡﻘﺪ ر "ه ﺧ ۡﻤﺴ‬v ‫ ﻳ ۡﻮ ٍم‬8ۡ 9
‫﴾ ﻳ ۡﻮم‬Q٧﴿ ‫ ۡﻳ ًﺒﺎ‬D‹ ‫ﻪ‬¹‫﴾ و ﻧ ٰﺮ‬٦ۙ ﴿ ‫ﻌ ۡﻴ ًﺪ‬€ ‫﴾ ﻧﻬ ۡﻢ ﻳﺮ ۡوﻧ "ﻪ‬٥﴿ ‫ ﺟﻤ ۡﻴﻶًﻹ‬Oً ۡm‫ ﺻ‬Oۡ m‫ﺎﺻ‬
ۡ‫ ﻳﻮد ﻟۡﻤ ۡﺠﺮم ﻟﻮ‬j ‫ ۡوﻧﻬ ۡﻢ‬Dd‫﴾ ﻳﺒ‬ô١٠﴿Ä‫ﻞ ﺣﻤ ۡﻴ ٌﻢ ﺣﻤ ۡﻴ ًﻤﺎ‬r‫﴾ و ﻵﻹ ﻳ ۡﺴـ‬٩ۙ ﴿ ‫ﺎﻟۡﻌ ۡﻬﻦ‬v ‫﴾ و ﺗﻜ ۡﻮن ﻟۡﺠﺒﺎل‬٨ۙ ﴿ ‫ﺎﻟۡﻤ ۡﻬﻞ‬v ‫ﺗﻜ ۡﻮن ﻟﺴﻤﺂء‬
ۡ
® ‫ ﻵۡﻹ ۡرض ﺟﻤ ۡﻴ ًﻌﺎ‬89 ‫﴾ و ﻣ ۡﻦ‬١٣ۙ ﴿ ‫ﻮﻳۡﻪ‬rۡ‫ ۡ` ﺗــ‬a‫﴾ و ﻓﺼ ۡﻴﻠﺘﻪ ﻟ‬١٢ۙ ﴿ ‫﴾ و ﺻﺎﺣﺒﺘ ٖﻪ و ﺧ ۡﻴﻪ‬١١ۙ ﴿ ‫ﺬ ﺑﺒﻨ ۡﻴﻪ‬ë T‫•ﻔﺘﺪ ۡي ﻣ ۡﻦ ﻋﺬ ب ﻳﻮۡﻣ‬
ۡ ٰ ً ٰ ۡ
‫﴾ ن ﻵۡﻹﻧﺴﺎن‬١٨﴿ ³ ٰ ‫﴾ و ﺟﻤﻊ ﻓﺎ ۡو‬١٧ۙ ﴿ 8_‫﴾ ﺗ ۡﺪﻋ ۡﻮ ﻣ ۡﻦ ۡدﺑﺮ و ﺗﻮ‬ô١٦﴿Ä‫﴾ ﻧﺰ ﻋﺔ ﻟﻠﺸ ٰﻮي‬١٥ۙ ﴿ ‫ ﻧﻬﺎ ﻟﻈﻲ‬j ‫ﻶﻹ‬v ﴾١٤ۙ ﴿ ‫ﺛﻢ ﻳﻨﺠ ۡﻴﻪ‬
ۡ ۡ ۡ ۡ
‫ ﺻﻶﻹﺗﻬ ۡﻢ‬8ٰx‫﴾ ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻋ‬٢٢ۙ ﴿ VP‫﴾ ﻵﻹ ﻟﻤﺼﻠ‬٢١ۙ ﴿ ‫ ﻣﻨ ۡﻮ ًﻋﺎ‬OP‫﴾ و ذ ﻣﺴﻪ ﻟﺨ‬٢٠ۙ ﴿ ‫ ﺟﺰ ۡو ًﻋﺎ‬D§‫﴾ ذ ﻣﺴﻪ ﻟ‬١٩ۙ ﴿ ‫ﺧﻠﻖ ﻫﻠ ۡﻮ ًﻋﺎ‬
ۡ ۡ ٌ
‫﴾ و‬٢٦" ﴿ ‫﴾ و ﻟﺬ ۡﻳﻦ ﻳﺼﺪﻗ ۡﻮن ﺑﻴ ۡﻮم ﻟﺪ ۡﻳﻦ‬٢٥" ﴿ ‫ ۡوم‬DE‫ﻞ و ﻟﻤ‬£‫﴾ ﻟﻠﺴﺂ‬٢٤" ﴿ ‫ۤ ۡﻣﻮ ﻟﻬ ۡﻢ ﺣﻖ ﻣ ۡﻌﻠ ۡﻮ ٌم‬8ۡ 9 ‫﴾ و ﻟﺬ ۡﻳﻦ‬٢٣" ﴿ ‫ﻤ ۡﻮن‬£‫دآ‬
ۡ ۡ ۡ
‫﴾ ﻵﻹ‬٢٩ۙ ﴿ ‫﴾ و ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻟ¦ ۡوﺟﻬ ۡﻢ ٰﺣﻔﻈ ۡﻮن‬٢٨﴿ ‫ ﻣﺎﻣ ۡﻮ ٍن‬OP‫﴾ ن ﻋﺬ ب رﺑﻬ ۡﻢ ﻏ‬٢٧ۚ ﴿ ‫ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻣ ۡﻦ ﻋﺬ ب رﺑﻬ ۡﻢ ﻣﺸﻔﻘ ۡﻮن‬
ۡ ٰ ٰ ۡ ۡ ۡ
‫﴾ و ﻟﺬ ۡﻳﻦ‬٣١ۚ ﴿ ‫ﻚ ﻫﻢ ﻟ ٰﻌﺪ ۡون‬TÊ‫ ورآء ذﻟﻚ ﻓﺎوﻟ‬³¿‫﴾ ﻓﻤﻦ ۡﺑﺘ‬٣٠ۚ ﴿ VP‫ ﻣﻠ ۡﻮﻣ‬OP‫ زو ﺟﻬ ۡﻢ ۡو ﻣﺎ ﻣﻠﻜ ۡﺖ ۡﻳﻤﺎﻧﻬ ۡﻢ ﻓﺎﻧﻬ ۡﻢ ﻏ‬8¼x‫ﻋ‬
ٰ
﴾٣٤Q ﴿ ‫ ﺻﻶﻹﺗﻬ ۡﻢ ﻳﺤﺎﻓﻈ ۡﻮن‬8ٰx‫﴾ و ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻋ‬٣٣" ﴿ ‫ﻤ ۡﻮن‬£‫﴾ و ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﺑﺸ ٰﻬ ٰﺪﺗﻬ ۡﻢ ﻗﺂ‬٣٢" ﴿ ‫ﻫ ۡﻢ ﻵﻹ ٰﻣﻨﺘﻬ ۡﻢ و ﻋ ۡﻬﺪﻫ ۡﻢ ٰرﻋ ۡﻮن‬
ۡ ۡ ۡ ۡ ۡ ٰ
‫﴾ ﻳﻄﻤﻊ‬٣٧﴿ ‫ ۡﻳﻦ‬¤› ‫ و ﻋﻦ ﻟﺸﻤﺎل‬VP‫﴾ ﻋﻦ ﻟﻴﻤ‬٣٦ۙ ﴿ VP‫﴾ ﻓﻤﺎل ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻗﺒﻠﻚ ﻣ ۡﻬﻄﻌ‬٣٥Q ﴿ ‫ﻣ ۡﻮن‬D¸‫ ﺟﻨ ٍﺖ ﻣ‬8ۡ 9 ‫ﻚ‬TÊ‫وﻟ‬
ٰ ۡ ٰ ۡ ۡ ۤ ٰۡ ۡ r
‫ق و ﻟﻤﻐﺮب ﻧﺎ‬D§‫﴾ ﻓﻶﻹ ﻗﺴﻢ ﺑﺮب ﻟﻤ‬٣٩﴿ ‫ ﻧﺎ ﺧﻠﻘﻨﻬ ۡﻢ ﻣﻤﺎ • ۡﻌﻠﻤﻮۡن‬j ‫ﻶﻹ‬v ﴾٣٨ۙ ﴿ ‫ﻌ ۡﻴ ٍﻢ‬o ‫ﻞ ۡﻣﺮ ًي ﻣﻨﻬ ۡﻢ ۡن ﻳ ۡﺪﺧﻞ ﺟﻨﺔ‬v
ٰ ۡ ۡ ۡ ۡ ٰ
‫` ﻳ ٰﻠﻘ ۡﻮ ﻳ ۡﻮﻣﻬﻢ‬a‫﴾ ﻓﺬ ۡرﻫ ۡﻢ ﻳﺨ ۡﻮﺿ ۡﻮ و ﻳﻠﻌﺒ ۡﻮ ﺣ‬٤١﴿ VP‫ ﻣﻨﻬ ۡﻢ ® و ﻣﺎ ﻧ ۡﺤﻦ ﺑﻤ ۡﺴﺒ ۡﻮﻗ‬Oً P‫ ۡن ﻧﺒﺪل ﺧ‬8¼x‫﴾ ﻋ‬٤٠ۙ ﴿ ‫ﻟﻘﺪر ۡون‬
ٌ ً ۡ
j ‫﴾ ﺧﺎﺷﻌﺔ ۡﺑﺼﺎرﻫ ۡﻢ ﺗ ۡﺮﻫﻘﻬ ۡﻢ ذﻟﺔ‬٤٣ۙ ﴿ ‫ ﻧﺼ ٍﺐ ﻳ ۡﻮﻓﻀ ۡﻮن‬8ٰ_ ‫ﺎﻧﻬ ۡﻢ‬v ‫ ًﻋﺎ‬Dw ‫ﺟ ۡﻮن ﻣﻦ ﻵۡﻹ ۡﺟﺪ ث‬Dá‫﴾ ﻳ ۡﻮم ﻳ‬٤٢ۙ ﴿ ‫ﻟﺬ ۡي ﻳ ۡﻮﻋﺪ ۡون‬
ۡ ٰ
﴾٤٤﴿ ‫ﺎﻧ ۡﻮ ﻳ ۡﻮﻋﺪ ۡون‬v ‫ذﻟﻚ ﻟﻴ ۡﻮم ﻟﺬ ۡي‬
A person in haste asked to hasten the punishment which is to befall the disbelievers.
No one will be able to avert it. It will be from the Lord of many levels. The angels and
the Spirit ascend towards Him in a Day the measure of which is fifty thousand years.
So, show patience with grace and dignity. They regard it to be far off, and We see it
very near at hand. (1-7)
The Day when the sky becomes like sediment of oil and the mountains become like
tufts of carded wool, and no friend shall inquire after his friend. They shall be shown
to one another. The sinner will long to redeem himself from the torment of that Day
by offering his sons, his wife, his brother, his family, who remained his shelter and all
the people of the earth as ransom and then save himself from it. (8-14)
By no means! It will be a fire that strips open the skin, and calls to itself every
person, who turned his back and drew away and amassed riches and hoarded them.
(15-18)
Man has been created impatient. Whenever some affliction befalls him, he becomes
depressed and when good fortune befalls him he becomes stingy. Not so those who
pray, who are always steadfast in the prayer; who set aside a fixed portion in their
wealth for those who ask and for the deprived and who testify to the Day of
Reckoning and dread the punishment of their Lord; indeed, the punishment of their
Lord is a thing to fear. And those, who preserve their chastity except from their wives
and slave-girls, for in their cases they are not blameworthy. But they who seek to go
beyond this, then it is they who are transgressors. And those, who keep their trusts and
promises, and those who stand firm in their testimonies and those who keep guard
over their prayers. It is they, who will live in Paradise with respect. (19-35)
Then what is the matter with these disbelievers, that they rush madly at you in
multitudes from right and left? Does each man among them covet to enter the garden
of bliss? By no means! We have created them out of what they know. (36-39)
So No! I swear by the Lord who is the Master of all the vastness of the East and the
West that We can create them in a better form and We are not powerless in this
regard. So, leave them to chat and play about until they encounter that day of theirs
about which they are being threatened. The Day on which they will emerge from their
graves as if racing towards targets marked. Their eyes will be downcast; ignominy
will cover them. This is the Day about which they had been warned. (40-44)
Explanation
ۢ
1
﴾١ۙ ﴿ ‫ﻌﺬ ٍب و ﻗ ٍﻊ‬€ ‫ ٌﻞ‬£‫ﺳﺎل ﺳﺂ‬
I have already discussed the various connotations of the word ‫ ﺳﺎل‬earlier in this
exegesis. When it comes with the preposition ‫ ب‬it encompasses the meaning of “to
make fun and to ask to hasten something.” In other words, the verse should be
translated as: a person asked to hasten or made fun of the punishment which is
destined to be meted out to the disbelievers. When the arrogant leaders of the Quraysh
were threatened with punishment, they would ask such questions: where is the
punishment? if it is supposed to come, what is the delay? we are being threatened with
it since ages; if it was sent by the Almighty, where has it stopped on the way?
Obviously, such questions were not meant for investigation, but to tease and harass
the Prophet (sws) and to make fun of the promised doom. They are meant to hasten
the arrival of the punishment as well as to make fun of it. In fact, the very reason for
hastiness is to make fun. The preposition ‫ ب‬has indicated both these elements in the
question because it is used both with ‫ﺎل‬ ٌ ‫( ْﺳﺘ ْﻌﺠ‬to ask to hasten something) and ‫ْﺳﺘ ْﻬﺰ ٌء‬
ۡ
(to make fun of something). Thus, for example, it is said: (٥٤:٢٩) ‫ﻳ ۡﺴﺘ ۡﻌﺠﻠ ۡﻮﻧﻚ ﺑﺎﻟﻌﺬ ب‬.
ٌ ْ ْ
Similarly, ‫ ب‬is also used as a preposition for ‫ ﺳﺘﻬﺰ ء‬.
ٌ ٰۡ
2
﴾٢ۙ ﴿ ‫ﻟﻠﻜ¦ ۡﻳﻦ ﻟ ۡﻴﺲ ﻟ "ﻪ د ﻓﻊ‬
ٰۡ
The word ‫( ﻟﻠﻜ¦ ۡﻳﻦ‬for the disbelievers) can be related to ‫( َوا ِﻗ ٍﻊ‬destined to happen) of
the previous verse. In this case, the meaning would be: they make fun of the
punishment which is destined for the disbelievers. Similarly, this word can also be
regarded to be the beginning of an independent sentence, as has been translated above;
in this case, the stress would be that, it is their misfortune which is driving them to
obdurately show such haste; once the great calamity comes, where will it go except to
their own houses; have they prepared themselves to encounter it that they are
challenging it? No one will have the courage to avert it. Neither they nor their deities;
so, on what basis are they inviting it?
ۡ ٰ
3
﴾Q٣﴿ ‫ﻣﻦ ﷲ*) ذي ﻟﻤﻌﺎرج‬
The implication of this verse is that the punishment is bound to come because the
threats and promises of God are certain to materialize; however, exalted is His
1. A person in haste asked to hasten the punishment which is to befall the disbelievers.
2. No one will be able to avert it.
3. It will be from the Lord of many levels.
majesty and He is the Lord of many levels and stairways. The commands that
originate from His court have their own program and time-frame. His Day is
equivalent to a thousand “human” days; for this reason, man should not judge the
length of God’s Day on the basis of his limited measurements. It is this narrow-
mindedness of man that makes him hasty and impatient about the judgements of God.
He shows hastiness in every matter, and forgets that the Almighty has created separate
worlds and each has separate systems and laws. Neither can we know all secrets of
this universe, nor can we measure God’s days by our own days and watches. In Sūrah
al-Ḥajj, this subject is discussed in the following words:
ۡ ۡ ٰ ۡ ۡ
(٤٧:٢٢) .‫ﻌﺪ ۡون‬h ‫ﺎﻟﻒ ﺳﻨ ٍﺔ ﻣﻤﺎ‬v ‫ و ن ﻳ ۡﻮ ًﻣﺎ ﻋﻨﺪ رﺑﻚ‬j ‫و ﻳ ۡﺴﺘ ۡﻌﺠﻠ ۡﻮﻧﻚ ﺑﺎﻟﻌﺬ ب و ﻟ ۡﻦ ﻳﺨﻠﻒ ﷲ*) و ۡﻋﺪ "ه‬
And they bid you hasten the scourge whereas God does not break His promise.
And it should remain clear that each day of your Lord’s is like a thousand years in
your reckoning. (22:47)
What is implied is that man’s measuring units are very small. He gauges every
promise and threat on the basis of these units, and for this reason he thinks that a long
period has passed over a particular promise and is yet to be fulfilled. The truth is that,
as per the measures of God, only a few seconds or minutes have elapsed on the
promise.
ۡ ۡ ۡ ۡ
4
﴾ۚ ٤﴿ ‫ ﻟﻒ ﺳﻨ ٍﺔ‬VP‫ﺎن ﻣﻘﺪ ر "ه ﺧ ۡﻤﺴ‬v ‫ ﻳ ۡﻮ ٍم‬8ۡ 9 ‫ﻜﺔ و ﻟﺮ ۡوح ﻟ ۡﻴﻪ‬T‫ﻠ‬Ê ‫ ۡﻌﺮج ﻟﻤ‬h
This is an explanation of how the Almighty is regarded to be One of many levels: to
reach His presence, even angels and Gabriel need a day which is equivalent to fifty
thousand earth years. The word ‫ ﻣﻌﺎر ْج‬means “stairways.” In other words, what is
meant is that the Almighty is beyond the beyond. Even angels and Gabriel require
fifty thousand years to reach His presence, let alone other creatures.
What is said above is of the category of mutashābihāt. It is impossible to grasp its
true form. The purpose is to inform man that he should not regard God’s affairs as
analogous to his own. His one day equals one thousand earth years and for certain
tasks He has prescribed a day which is equivalent to fifty thousand earth years. The
verse under discussion refers to this special day.
The word ‫ ﻟﺮ ْوح‬refers to Gabriel. This mention of the specific after the general is to
describe his majesty and grandeur because he is the Archangel. This word is used in
the Qur’ān for Gabriel.
Some people have regarded this day to be the Day of Judgement, and they think that
its length actually describes its horror and dreadfulness. In my opinion, this view is not
4. The angels and the Spirit ascend towards Him in a Day the measure of which is fifty
thousand years.
only against the context and occasion of the discourse, but also against linguistic
principles of Arabic. Here, the occasion is to express the exaltedness of the Almighty’s
court and not the horrors of the Day of Judgement. The dreadfulness and horror of the
Day of Judgement is expressed further in the sūrah.
Here, it should be kept in mind that even though the court of God is very exalted and
He is beyond the beyond, yet he is nearer to man than his life-vein. He watches over
everyone, hears everyone’s calls and guards everyone. Though we are not able to see
Him, He is able see all of us. Our eyes cannot grasp Him but He is able to see us. It is
ۡ ۡ
said in Sūrah al-An‘ām: (١٠٣:٦) ‫( ﻵﻹ ﺗ ۡﺪرﻛﻪ ﻵﻹ ۡﺑﺼﺎر و ﻫﻮ ﻳ ۡﺪرك ﻵﻹ ۡﺑﺼﺎر‬no eyes can comprehend Him,
though He comprehends all eyes. He is subtle and all-knowing, (6:103)). Therefore no
one should stop fearing Him nor should anyone lose hope in Him.
Similar is the case with the angels. Though they need a day equivalent to fifty
thousand earth years to reach God’s presence, they still remain before His eyes. The
Almighty can give His commands to them whenever He wants to, and whenever He
wants, He can seize them.
5
﴾Q٧﴿ ‫ ۡﻳ ًﺒﺎ‬D‹ ‫ﻪ‬¹‫﴾ و ﻧ ٰﺮ‬٦ۙ ﴿ ‫ﻌ ۡﻴ ًﺪ‬€ ‫﴾ ﻧﻬ ۡﻢ ﻳﺮ ۡوﻧ "ﻪ‬٥﴿ ‫ ﺟﻤ ۡﻴﻶًﻹ‬Oً ۡm‫ ﺻ‬Oۡ m‫ﺎﺻ‬
ۡ ‫ﻓ‬
This is a mention of the attitude the Prophet (sws) should adopt, in contrast to those
who want to hasten the punishment of God. Showing patience with grace and dignity
means that the Prophet (sws) should neither become sorrowful and lose hope because
of their attitude, nor take any hasty step in response or show any compromise in his
stance. In various sūrahs, besides the directive of exercising patience, the dignity and
gracefulness of patience has also been delineated.
The verse ‫ ۡﻳ ًﺒﺎ‬D‹ ‫ﻪ‬¹‫ﻌ ۡﻴ ًﺪ و ﻧ ٰﺮ‬€ ‫ ﻧﻬ ۡﻢ ﻳﺮ ۡوﻧ "ﻪ‬refers to the fact that these people are very
shortsighted and for this reason they regard the threatened punishment to be far off; on
the other hand, God sees it to be very near, and in reality, it is God’s sight in this
matter which is decisive. If they had any vision, they too, would have regarded it to be
near; however, their eyes have been blindfolded and, for this reason, even a thing so
near appears to them to be far off. When that day arrives, their blindfolded eyes will
see the light and everyone will see that what they had regarded as far-off was actually
ۡ
very near. The following verse of Sūrah Qāf refers to the same aspect: ‫ك ﻟﻴ ۡﻮم ﺣﺪ ۡﻳ ٌﺪ‬Dd‫ﻓﺒ‬
(٢٢:٥٠) (today your sight is very sharp, (50:22)). It should be kept in mind that those
whose eyes can see and whose minds are visionary as well never get trapped in this
misconception. A visionary person sees with the light of God. Thus, a true believer
too, like the Almighty, sees such a Day to be at hand.
5. So, show patience with grace and dignity. They regard it to be far off, and We see it very
near at hand.
ۡ ۡ ۡ
6
﴾٩ۙ ﴿ ‫ﺎﻟﻌ ۡﻬﻦ‬v ‫﴾ و ﺗﻜ ۡﻮن ﻟﺠﺒﺎل‬٨ۙ ﴿ ‫ﺎﻟﻤ ۡﻬﻞ‬v ‫ﻳ ۡﻮم ﺗﻜ ۡﻮن ﻟﺴﻤﺂء‬
This is a portrayal of the horror and of the cataclysm that will take place on the Day
of Judgement. This portrayal is meant to stir and awaken people who lack the vision
to grasp a reality beforehand: this description might force them to pay heed.
The word ‫ ﻣ ْﻬ ٌﻞ‬has different meanings. In Sūrah al-Kahf it has been used as well. I
have explained the connotation in which it is used there. It also means the sediment of
oil and the oil itself. If this meaning is adopted, then the purpose would be to liken the
colour of the sky to the reddish-blackness of the sediment of oil. This reddish colour
ً
of the sky is also mentioned in Sūrah al-Rahmān: (٣٧:٥٥) ‫ﺎﻟﺪﻫﺎن‬v ‫( ﻓ–ﺎﻧ ۡﺖ و ۡردة‬it will be red
like stained leather, (55:37)).
The word ‫ ﻋ ْﻬﻦ‬means “wool;” here it refers to carded wool as is mentioned in Sūrah
ۡ ۡ ۡ ۡ
Qāri‘ah thus: (٥:١٠١) ‫ﺎﻟﻌ ۡﻬﻦ ﻟﻤﻨﻔ ۡﻮش‬v ‫( و ﺗﻜ ۡﻮن ﻟﺠﺒﺎل‬and the mountains like tufts of carded
wool, (101:5)).
This description of the events of the Day of Judgement belongs to the category of
mutashābihāt. Their true form cannot be grasped in this world; however, it does come
to mind that this redness will be caused by the inflamed fire of Hell; mountains will be
reduced to pieces and appear as carded wool so that those who regard them to be
eternal can observe their transient nature. Obviously, if such will be the fate of the
mountains, one can imagine what will happen to other objects. This description of the
Day of Judgement is recounted to warn the foolish and naïve, who are very proud of
their large following and communal support and of their castles and palatial buildings.
Thus, on this day, everything will be destroyed and a new world with new laws will
come into being.
7
﴾ô١٠﴿Ä‫ﻞ ﺣﻤ ۡﻴ ٌﻢ ﺣﻤ ۡﻴ ًﻤﺎ‬r‫و ﻵﻹ ﻳ ۡﺴـ‬
Such will be the extent of selfishness on that Day that people who remained bosom
friends throughout their lives, and those who sacrificed their lives and wealth for one
another, will turn away from each other in such a manner that no one will even have
the courtesy to inquire after the well-being of his friend.
ۡ ۡ
‫﴾ و‬١٣ۙ ﴿ ‫ﻮ ۡﻳﻪ‬rۡ‫ ۡ` ﺗــ‬a‫﴾ و ﻓﺼ ۡﻴﻠﺘﻪ ﻟ‬١٢ۙ ﴿ ‫﴾ و ﺻﺎﺣﺒﺘ ٖﻪ و ﺧ ۡﻴﻪ‬١١ۙ ﴿ ‫ﺬ ﺑﺒﻨ ۡﻴﻪ‬ë T‫ ﻳﻮد ﻟﻤ ۡﺠﺮم ﻟ ۡﻮ •ﻔﺘﺪ ۡي ﻣ ۡﻦ ﻋﺬ ب ﻳ ۡﻮﻣ‬j ‫ ۡوﻧﻬ ۡﻢ‬Dd‫ﻳﺒ‬
ۡ
8
﴾١٤ۙ ﴿ ‫ ﻵۡﻹ ۡرض ﺟﻤ ۡﻴ ًﻌﺎ ® ﺛﻢ ﻳﻨﺠ ۡﻴﻪ‬89 ‫ﻣ ۡﻦ‬
6. The Day when the sky becomes like sediment of oil and the mountains become like tufts
of carded wool.
7. And no friend shall inquire after his friend.
8. They shall be shown to one another. The sinner will long to redeem himself from the
torment of that Day by offering his sons, his wife, his brother, his family who remained his
shelter and all the people of the earth as ransom and then save himself from it.
On that Day, people will not be out of sight of each other that emotions of
communal support and sense of honour do not arise in them. They shall in fact be
shown to one another and all these inflictions will befall them in front of each other.
However, such will be the extent of selfishness at that time that near ones will not
even inquire after one another. This subject is also discussed in verse 34 of Sūrah
‘Abas. A complete elaboration inshā’Allāh, will be undertaken then.
So horrific will be the nature of that day’s torment that as mentioned in these verses,
people would like to ransom themselves through the closest of their relatives;
however, this desire will never materialize. Neither will anyone have anything to give
as ransom nor will the ransom be accepted; each person will have to face the
punishment he had become worthy of.
A little deliberation shows that all relationships for which a person has a natural
affiliation and a deep sense of honour for their support and defence are mentioned in
ْ
this verse. The word family is qualified by the word #‫ﺗﺆوﻳﻪ‬. In other words, he would
desire to save himself, even by giving in ransom the family which remained a refuge
and sanctuary for him throughout his life, which protected him from his enemies and
in whose defence he himself fought like a fearless warrior.
It should remain in consideration that in tribal life, the protection and support
offered by a family and tribe has great significance. A person who fearlessly fights for
the defence of his family and tribe, is regarded to be a hero and he who sacrifices the
interests of a tribe for the sake of his own interests or in times of danger, shows
indifference to its protection and is humiliated not only before his own generation but
before later ones too.
ً ٰ
9
﴾ô١٦﴿Ä‫﴾ ﻧﺰ ﻋﺔ ﻟﻠﺸ ٰﻮي‬١٥ۙ ﴿ ‫ ﻧﻬﺎ ﻟﻈﻲ‬j ‫ﻶﻹ‬v
The implication of this verse is that, his desire to protect himself from the fire of
Hell will never be fulfilled. Its flames will rip open his skin even from a distance.
The word ‫ﻶﻹ‬v (by no means) is meant to refute the desire of the sinners mentioned
earlier: their desire to be shielded from fire will never materialize.
ٰ
In the sentence ‫ ﻧﻬﺎ ﻟﻈﻲ‬the pronoun in ‫ ﻧﻬﺎ‬refers to the punishment mentioned earlier
ٰ
on. The word ‫ ﻟﻈﻲ‬means “flames.” The word ‫ ﺷ ٰﻮي‬refers to the skin of the head and the
sides of the body. In other words, such shall be the range of the flames of this fire that
it will burn the skin of the sinners even from a great distance.
ً
The word ‫ ﻧﺰ ﻋﺔ‬can be regarded as a second enunciative and can also be regarded as
an accusative of state. In both cases, there is no significant difference in the implied
meaning.
9. By no means! It will be a fire that strips open the skin
ٰ
10
﴾١٧ۙ ﴿ 8_‫ﺗ ۡﺪﻋ ۡﻮ ﻣ ۡﻦ ۡدﺑﺮ و ﺗﻮ‬
What is implied by this verse is that when today in this world people are called to
worship God and to shield themselves from His punishment and to spend in His way,
they turn away and evade this call; however, on that day, it would be impossible to
turn away from and evade the punishment of Hell. It will call towards itself all those
who evaded and refuted. The word ‫ ﺗ ْﺪﻋ ْﻮ‬is very meaningful and expressive here: those
on whom the calls of the Prophet (sws) are having no effect should remember that one
day these callous people will be called by Hell. It will call them in a manner that they
will not be able to escape from it.
11
﴾١٨﴿ ³ ٰ ‫و ﺟﻤﻊ ﻓﺎ ۡو‬
The stingy are specifically referred to here because the call to believe in the
Hereafter and to spend in the way of God would be the most burdensome for them. A
requirement to succeed in the Hereafter is that, instead of amassing riches in the
lockers of this world, a person should deposit his wealth in the bank of God. A stingy
person would regard this to be a non-lucrative deal. He neither has faith and
conviction in the Hereafter, nor has the courage to sacrifice his wealth to reap the
deferred rewards of the Hereafter. It is for this very reason that the stingy have
remained in the forefront in opposing the calls of the prophets of God. Stinginess and
disbelief in the Hereafter are inseparable. It is mentioned in Sūrah al-Mā‘ūn:
ۡ ۡ ۡ ٰ
(٣-١:١٠٧) .VP‫ ﻃﻌﺎم ﻟﻤ ۡﺴﻜ‬8ٰx‫ و ﻵﻹ ﻳﺤﺾ ﻋ‬.‫ ﻓﺬﻟﻚ ﻟﺬ ۡي ﻳﺪع ﻟﻴﺘ ۡﻴﻢ‬.‫رء ۡﻳﺖ ﻟﺬ ۡي ﻳﻜﺬب ﺑﺎﻟﺪ ۡﻳﻦ‬
Have you seen the one who belies reward and punishment?! He it is, who drives
away the orphan, and urges not the feeding of the poor. (103:1-3)
ٰ
The addition of the word ³ ‫ ﻓﺎ ۡو‬to ‫ ﺟﻤﻊ‬is meant to convey the fact that they blindly
amassed wealth by hook or by crook and then painstakingly protected it after counting
" ً
it over and over again. At another place, the stingy are described thus: ‫ﻟﺬ ۡي ﺟﻤﻊ ﻣﺎﻵﻹ و ﻋﺪده‬
(٢:١٠٤) . (who greedily amassed wealth and counted it, (104:2)).
The message of the verse is that such stingy people who evaded the calls of the
Prophet (sws) to spend in the way of God because they did not believe in the
Hereafter, will also be beckoned by Hell to come to it.
ۡ ۡ ۡ
12
﴾٢١ۙ ﴿ ‫ ﻣﻨ ۡﻮ ًﻋﺎ‬OP‫﴾ و ذ ﻣﺴﻪ ﻟﺨ‬٢٠ۙ ﴿ ‫ ﺟﺰ ۡو ًﻋﺎ‬D§‫﴾ ذ ﻣﺴﻪ ﻟ‬١٩ۙ ﴿ ‫ن ﻵۡﻹﻧﺴﺎن ﺧﻠﻖ ﻫﻠ ۡﻮ ًﻋﺎ‬
10. And calls to itself every person who turned his back and drew away.
11. And amassed riches and hoarded them.
12. Man has been created impatient. Whenever some affliction befalls him, he becomes
The word ‫ ﻫﻠ ْﻮع‬refers to a person who is impetuous, impatient, and mean.

Although a general word “man” is used in this verse, yet it points to the people who
are under discussion: instead of valuing the respite granted to them by the Almighty,
they are impatiently demanding punishment; if they are seized, they will start
complaining and screaming. Instead of spending their wealth to reap great rewards in
the Hereafter, they became greedy misers and regarded their riches to be a
consequence of their own hard work and a result, being worthy of it. They arrogantly
reckoned that, whatever they have is a clear evidence of the fact that they are
favourites of God that they will continue to be its beneficiaries and if ever the
Hereafter will come, they will be given even more. However, if some calamity comes
their way, they will lose hope and start lamenting. The implication of the verse is that
the Prophet (sws) should ignore the pompous and boastful mannerisms of such
people; they are very mean and worthless.
Whenever a particular group is mentioned in a general way, the purpose is to
express evasion and disgust; in fact, it is meant to disgrace them. It is as if the speaker
does not consider them worthy of talking to, or even referring to. This style is also
found in other languages.
ۡ ۡ
The style of the verse is similar to (٣٧:٢١) .‫( ﺧﻠﻖ ﻵﻹﻧﺴﺎن ﻣ ۡﻦ ﻋﺠ ٍﻞ‬impatience is the very
ً ۡ ۡ
substance man is made of, (21:37)) and (١١:١٧) .‫ﺎن ﻵﻹﻧﺴﺎن ﻋﺠ ۡﻮﻵﻹ‬v ‫( و‬and man is ever
impatient, (17:11)). Just as sexual leaning, anger, greed, and other similar traits exist
in human nature, similarly, impatience also has its place in it. Impatience, in itself is
not something condemnable. What is condemnable is its expression in an unbalanced
way or at inappropriate instances. By creating man with conflicting traits and stimuli,
the Almighty has desired of him to strike a balance between them, by following His
directives taught to him by His prophets and to make them subservient to the will of
God and to His laws. It is upon success in this trial that success in the Hereafter is
based. He has been blessed with the liberty of exercising his will and authority for this
purpose. Were it not for this trial, there was no sense in giving him the will to exercise
his authority. There would also have been no reason to grant him superiority over
other creatures of the world.
What is regarded as ‫ ﻫﻠﻊ‬in the verse is also a form of impatience and impetuousness.
If this trait dominates his nature so much that, other traits and features of his
personality become subservient to it, then it is very appropriate to say that man is
created from the substance of impatience. When a dish is prepared in a manner that it
has a great quantity of salt in it and this actually makes it unbearable to eat, then it
would not be wrong to say that this dish has been prepared from salt only.
depressed and when good fortune befalls him he becomes stingy.
ۡ ۡ
13
﴾٢٣" ﴿ ‫ﻤ ۡﻮن‬£‫ ﺻﻶﻹﺗﻬ ۡﻢ دآ‬8ٰx‫﴾ ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻋ‬٢٢ۙ ﴿ VP‫ﻵﻹ ﻟﻤﺼﻠ‬
This is a mention of people who are free of impatience and deviations and are the
ones who have been mentioned earlier.
It is evident from the verse that the primary tool that can create poise and balance in
the conflicting traits of human nature is the prayer. A person who wants to train and
discipline himself in a manner that Satan is not able to lure him, should try foremost to
be vigilant in the prayer. Without this, no person can achieve success in this objective.
As far as the question is concerned that what makes the prayer the foremost means
to achieve this end, this is not the place to give a detailed answer. I have dealt with it
in a separate booklet called Ḥaqīqat-i namāz (The Essence of the Prayer). Those who
are interested should study it. Here I will mention only those aspects which the Qur’ān
has alluded to at this point.
It is said that the prayers of only those people are of use who pray regularly. This is a
very important admonition. The Qur’ān has also mentioned in various styles, people
who in normal circumstances never pray or prostrate before the Almighty; however,
when some affliction befalls them, they become very regular in their prayers and spend
hours in supplicating before the Almighty. But as soon as this phase is over, they forget
all their prayers and behave as if they had neither encountered the Almighty in the past
nor will they ever do in the future. Since such a prayer is only a manifestation of the
imbalance whose remedy is being suggested here, such a prayer is of no benefit in their
training and instruction. Only that prayer is of use which is offered regularly and in all
circumstances, whether good or bad. A deed which may be small in magnitude but is
done regularly is more blessed than the one which may be large in magnitude, but is
done erratically and irregularly. If, after a sudden burst of rain there is drought for a long
period crops are destroyed due to lack of water. On the other hand, little but regular rain
keeps the crops alive and results in a good harvest. Same is the case with the prayer. If a
person vigilantly and diligently prays as per the general requirement of religion from
him in this regard, it will earn him much more blessings than the long prayers offered so
erratically that a person even forgets that he had once visited a mosque. ‘Ā’ishah (rta)
has compared the practices of the Prophet with steady rain;14 whatever practice he
would undertake would be undertaken regularly, even though it might be small in
magnitude. It is this regularity which injects power, spirit and life in a practice.
ۡ ۡ ٌ
15
﴾٢٥" ﴿ ‫ ۡوم‬DE‫ﻞ و ﻟﻤ‬£‫﴾ ﻟﻠﺴﺂ‬٢٤" ﴿ ‫ۤ ۡﻣﻮ ﻟﻬ ۡﻢ ﺣﻖ ﻣ ۡﻌﻠ ۡﻮ ٌم‬8ۡ 9 ‫و ﻟﺬ ۡﻳﻦ‬
Mentioned in this verse is the second pillar of religion: spending in the way of God.
13. Not so those who pray, who are always steadfast in the prayer.
14. Al-Bukhārī, Al Jāmi‘ al-sahīh, vol. 5, 2373, (no. 6101).
15. Who set aside a fixed portion in their wealth for those who ask and for the deprived;
I have explained at several places in this exegesis that in the practices of religion the
prayer and spending in the way of God occupy basic importance. The prayer links a
person to God, while this spending links him to his fellow human beings on the right
footings. ٌ
The words ‫ ﺣﻖ ﻣ ۡﻌﻠ ۡﻮ ٌم‬do not necessarily refer to zakāh. The system of zakāh with a
specific percentage was implemented in Madīnah and the present sūrah is Makkan.
These words actually mean that, these people do not spend merely to ritually and
uninterestedly discharge their responsibility, but they spend a specific amount in the
way of God as if this spending was mandatory upon them.
It should be kept in mind that in the age of jāhilliyah too, people were not unaware
of zakāh and in spending in charity. It is evident from Sūrah al-An‘ām that the
idolaters would take out a share for the cause of God from their wealth; however,
because of their polytheistic notions, they also gave a share to the deities whom they
associated with God. The followers of the Abrahamic religion were pure monotheists
and whatever they would take out from their wealth was reserved only for the cause of
God. The tradition of Ishmael (sws) mentioned in the following verse was well-known
ٰ ۡ ۡ
among them: (٥٥:١٩) .‫ﺎن ﻳﺎﻣﺮ ﻫﻠ "ﻪ ﺑﺎﻟﺼ ٰﻠﻮة و ﻟﺰ•ﻮة‬v ‫( و‬he enjoined prayer and almsgiving on
his people, (19:55)). For this reason, it is incorrect to believe that before the advent of
Islam, the people of Arabia were absolutely unaware of spending a specific amount
for the cause of God. The rate of zakāh imposed in the Madīnan period could have
been different from the one which was prevalent in the age of jāhilliyah; however, it
must be conceded that in the age of jāhilliyah, a specific zakāh rate was also
prevalent. For this reason, even in the Makkan sūrahs, zakāh is mentioned many
times. Like the other teachings of the religion of Abraham (sws), zakāh too, was
concealed in the blanket of innovation; however, it existed by name. Islam revived it
in its true form and imposed it in the society.
ۡ ۡ
In the expression: ‫ ۡوم‬DE‫ﻞ و ﻟﻤ‬£‫ﻟﻠﺴﺂ‬, the word ‫ﺎﺋﻞ‬
ٌ ‫ ﺳ‬refers to a person who begs others for
his needs. This act of his shows that he is needy and thus needs help. Not much
investigation is needed of such people. A person should give them whatever he can, and
if he is unable to do so, then he should refuse politely. Scolding or rebuking them is not
allowed. The Qur’ān and Hadīth have forbidden this attitude. An attribute of people who
sincerely pray is that such needy people have a specified share in their wealth.
ْ
The word ‫ ْوم‬DE‫ ﻣ‬obviously refers to a person who is deprived of the means and
resources of life; however, since here, it is used with the word ‫ﺎﺋﻞ‬ ٌ ‫ ﺳ‬therefore one can
conclude that such people, in spite of being deprived in this manner, are not willing to
bear the shame of begging others. There are needy who have a deep sense of honour
and who may have to skip meals because of poverty, but do not want to humiliate
themselves by begging others. In particular, those who were affluent earlier and then
ْ
because of the vicissitudes of life became indigent can be truly regarded as ‫ ْوم‬DE‫ﻣ‬. In
order to help them, one needs to find them and in fact beg them to accept help, as is
evident from certain verses of the Qur’ān. This is because the self-esteem of such
people does not allow them to stoop before others.
ۡ
16
﴾٢٧ۚ ﴿ ‫﴾ و ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻣ ۡﻦ ﻋﺬ ب رﺑﻬ ۡﻢ ﻣﺸﻔﻘ ۡﻮن‬٢٦" ﴿ ‫و ﻟﺬ ۡﻳﻦ ﻳﺼﺪﻗ ۡﻮن ﺑﻴ ۡﻮم ﻟﺪ ۡﻳﻦ‬
Mentioned in this verse is the motive of their spending in the way of God: since
they believe in the Day of Judgement, the poor and the needy have a specific share in
their wealth. I have already referred to above that those who do not have faith in the
Hereafter find it very difficult to recognize the share of the poor and needy in their
ۡ ٰ
wealth. Thus it is said in Sūrah al-Mā‘ūn:‫ﻓﺬﻟﻚ ﻟﺬ ۡي ﻳﺪع ﻟﻴﺘ ۡﻴﻢ‬.‫( رء ۡﻳﺖ ﻟﺬ ۡي ﻳﻜﺬب ﺑﺎﻟﺪ ۡﻳﻦ‬have
you seen the one who denies reward and punishment; he it is who shoves the orphan,
(107:1-2)). ۡ
The words ‫ و ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻣ ۡﻦ ﻋﺬ ب رﺑﻬ ۡﻢ ﻣﺸﻔﻘ ۡﻮن‬are actually an explanation of their testifying to
the Day of Judgement: since they believe in the Day of Judgement, they have fear of
their Lord’s punishment. The following verses of Sūrah al-Dahr reflect their inner-self
thus:
ۡ ً ۡ ۡ ۡ
‫ ﻧﻤﺎ‬. Oً P‫ ﺣﺒ ٖﻪ ﻣ ۡﺴﻜ ۡﻴﻨﺎ و ﻳﺘ ۡﻴ ًﻤﺎ و ﺳ‬8ٰx‫و ﻳﻄﻌﻤ ۡﻮن ﻟﻄﻌﺎم ﻋ‬.Oً P‫ "ه ﻣ ۡﺴﺘﻄ‬Du ‫ﺎن‬v ‫ﻳ ۡﻮﻓ ۡﻮن ﺑﺎﻟﻨﺬر و ﻳﺨﺎﻓ ۡﻮن ﻳﻮۡ ًﻣﺎ‬
ً ‫ﻧ ۡﻄﻌﻤﻜ ۡﻢ ﻟﻮ ۡﺟﻪ ٰﷲ*) ﻵﻹ ﻧﺮﻳۡﺪ ﻣ ۡﻨﻜ ۡﻢ ﺟﺰ‬
(١٠-٧:٧٦) . ‫ ﻧﺎ ﻧﺨﺎف ﻣ ۡﻦ رﺑﻨﺎ ﻳﻮۡ ًﻣﺎ ﻋﺒ ۡﻮ ًﺳﺎ ﻗ ۡﻤ¡ ﻳۡ ًﺮ‬. ‫آء و ﻵﻹ ﺷﻜ ۡﻮ ًر‬
They used to keep their vows and remained fearful of the Day whose horror will
spread far and wide, and used to give food to the poor, the orphan and the captive
in spite of being in need of it; [their motivation being:] “We are feeding you for
God only. No reward do we desire from you nor gratitude. We dread from our
Lord a Day, harsh and cruel.” (76:6-10)
It is this motive of spending in the way of God which is selfless, natural, noble and
free of any pomp and show. It is for this reason that the Qur’ān has highlighted it here.
Other motives than this, or motives which are created artificially have a spirit of
business in them; from such motives neither is the soul reformed nor is the spending
done because of them acceptable to God. I have explained this point earlier, and
further below I will also, inshā’Allāh, explain some of its important aspects.
ۡ ۡ
17
﴾٢٨﴿ ‫ ﻣﺎﻣ ۡﻮ ٍن‬OP‫ن ﻋﺬ ب رﺑﻬ ۡﻢ ﻏ‬
This is a very subtle comment on the contents of the previous verse: those who fear
the punishment of the Almighty in this manner, are indeed very wise, for such is this
punishment that a person should not stop dreading it even for a moment; no one knows
16. And who testify to the Day of Reckoning and who dread the punishment of their Lord.
17. Indeed, the punishment of their Lord is a thing to fear.
when it will arrive and whenever it does, no one will be able to avert it or to divert its
course, even for a small period of time. It is thus evident that the greatest thing to ward
off the punishment of the Almighty is to feed and clothe the poor and needy.
ٰ ۡ ۡ ۡ
‫ ورآء‬³¿‫﴾ﻓﻤﻦ ۡﺑﺘ‬٣٠ۚ ﴿ VP‫ ﻣﻠﻮۡﻣ‬OP‫ زو ﺟﻬ ۡﻢ ۡو ﻣﺎ ﻣﻠﻜ ۡﺖ ۡﻳﻤﺎﻧﻬ ۡﻢ ﻓﺎﻧﻬ ۡﻢ ﻏ‬8¼x‫﴾ ﻵﻹ ﻋ‬٢٩ۙ ﴿ ‫و ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻟ¦ ۡوﺟﻬ ۡﻢ ٰﺣﻔﻈ ۡﻮن‬
ۡ ٰ
18
﴾٣١ۚ ﴿ ‫ﻚ ﻫﻢ ﻟ ٰﻌﺪ ۡون‬TÊ‫ذﻟﻚ ﻓﺎوﻟ‬
After referring to the prayer, spending in charity and fear of God, these verses
allude to the purity of their moral conduct: they preserve their chastity; they are not
like sex-maniacs who break all limits; they confine the fulfillment of their sexual
desires to their wives and slave-girls19 and do not dare cross these bounds. Those who
do, should remember that they are crossing the bounds set by God. This, in other
words, means that they will have to face punishment for this attitude because the
Almighty necessarily takes revenge from such people.
ٰ
20
﴾٣٢" ﴿ ‫و ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻵﻹ ٰﻣﻨﺘﻬ ۡﻢ و ﻋ ۡﻬﺪﻫ ۡﻢ ٰرﻋ ۡﻮن‬
Keeping trusts and promises is a comprehensive act of morality and encompasses
many other virtues.
The word “trusts” is not used here in a limited sense, as has been generally
understood by people. All of man’s abilities and capabilities and the means and
resources endowed to him by the Almighty are trusts given in his custody. One day,
the Almighty will inquire from him how he used or misused each and every thing
entrusted to him. The Qur’ān has specified that one day he will be asked about his
faculties of sight, hearing and intellect and those who would have misused them will
be punished. Similarly, it is also mentioned in the Qur’ān that man will be questioned
on the Day of Judgement on each and every favour he received from God.
Similarly, the word “promise” is used here in a broad sense. Included in it is the
promise which comes into existence by expressing words and also the promise which is
not expressed in words, but is acknowledged by the society; similarly, the promise taken
by the Almighty from human nature is included here. The most important aspect of this
promise is the promise and covenant which the Almighty has bound us in through his
prophets and messengers; its statutes are expressly enshrined in the sharī‘ah.
18. And those who preserve their chastity except from their wives and slave-girls, for in
their cases they are not blameworthy. But they who seek to go beyond this, then it is they who
are transgressors.
19. I have already written in detail on the issue of slaves and slave women earlier on in
Surah al-Nūr.
20. And those who keep their trusts and promises.
21
﴾٣٣" ﴿ ‫ﻤ ۡﻮن‬£‫و ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﺑﺸ ٰﻬ ٰﺪﺗﻬ ۡﻢ ﻗﺂ‬
Just as the word “trust” and “promise” was used in a broad sense in the previous
verse, similar is the case with the word “testimonies” used in this verse. Every person
is responsible to bear testimony in the smallest of affairs he has taken upon himself
and also responsible to bear that great testimony mentioned in the following verseٰ of
ً ً ٰۡ
Sūrah al-Baqarah: (١٤٣:٢) ‫ ﻟﻨﺎس و ﻳﻜ ۡﻮن ﻟﺮﺳ ۡﻮل ﻋﻠ ۡﻴﻜ ۡﻢ ﺷﻬ ۡﻴ ًﺪ‬8x‫و ﻛﺬﻟﻚ ﺟﻌﻠﻨﻜ ۡﻢ ﻣﺔ وﺳﻄﺎ ﻟﺘﻜ ۡﻮﻧ ۡﻮ ﺷﻬﺪآء ﻋ‬
(and similarly, We have made you an intermediate community so that you bear
testimony to the religion of God before the people, and the rasūl bear such testimony
before you, (2:143)).
22
﴾٣٤Q ﴿ ‫ ﺻﻶﻹﺗﻬ ۡﻢ ﻳﺤﺎﻓﻈ ۡﻮن‬8ٰx‫و ﻟﺬ ۡﻳﻦ ﻫ ۡﻢ ﻋ‬
Here, at the end, the prayer is mentioned once again. This section of verses began with
the mention of prayer (verse 22) and now ends on its mention as well. It is evident from
this that the prayer is the fountainhead of all these virtues and also a guardian over them.
It is as if the prayer is like a boundary wall which encircles and protects everything
within it. He, who guards this wall, guards his religion and he, who destroys this wall
will end up destroying his religion. ‘Umar (rta), while referring to this paramount
importance occupied by the prayer is reported to have said that he who wastes his prayer
will be even more susceptible to wasting the rest of his religion.23
Here, it should be kept in mind that in the earlier verse, punctuality in praying is
mentioned and here, in this verse, protection of the prayer is referred to. By protection
here is meant protection from various afflictions and dangers which can ruin its
benefits. For example, the prayer is offered, but irregularly or not at the mosque, or by
indulging in such acts during it which are contrary to its objective. I have alluded in
detail to these afflictions and dangers in my booklet Ḥaqīqat-i namāz (The Essence of
the Prayer) and also in my book Tazkiyah-i nafs (Purification of the Soul). Those
interested can look up these books.24
ۡ ٰ
25
﴾٣٥Q ﴿ ‫ﻣ ۡﻮن‬D¸‫ ﺟﻨ ٍﺖ ﻣ‬8ۡ 9 ‫ﻚ‬TÊ‫وﻟ‬
Together with glad tidings for the people who have the traits mentioned in the earlier
verses, this verse is a slant on the arrogant people of the Quraysh. Inebriated with their
21. And those, who stand firm in their testimonies.

22. And those, who keep guard over their prayers.
23. ‘Abdullāh ibn Muḥammad ibn ‘Ubayd ibn Abi al-Dunyā, Al-Tahajjud wa qiyām al-layl,
1st ed. (Riyāḍ: Maktabah al-rushd, 1998), 479.
24
. This section of verses with slight variation is also found at the beginning of Sūrah al-
Mu’minūn. I have dealt in detail on each and every verse there.
25. It is they who will live in Paradise with respect.
inherited leadership, they regarded themselves to be favourites of God. They thought

that if the Hereafter does come, as in this world, there too, they would be considered
worthy of favours and high status, and those who are poor and underprivileged in this
world would remain so in the Hereafter too. These people are informed that Paradise is
not transferred on people as a legacy; its attainment relates to one’s character and
deeds. People who have the character which pleases God will go to Paradise, whether
they are rich or poor. On the contrary, those who are bereft of this character will be
kept away from Paradise, whether they belong to the leaders of Arabia or those of other
countries.
ۡ r ۡ ۡ ۡ ۡ
‫ﻞ ۡﻣﺮ ًي ﻣﻨﻬ ۡﻢ ۡن ﻳ ۡﺪﺧﻞ ﺟﻨﺔ‬v ‫﴾ ﻳﻄﻤﻊ‬٣٧﴿ ‫ ۡﻳﻦ‬¤› ‫ و ﻋﻦ ﻟﺸﻤﺎل‬VP‫﴾ ﻋﻦ ﻟﻴﻤ‬٣٦ۙ ﴿ VP‫ﻓﻤﺎل ﻟﺬ ۡﻳﻦ ﻛ¦ ۡو ﻗﺒﻠﻚ ﻣ ۡﻬﻄﻌ‬
26
﴾٣٨ۙ ﴿ ‫ﻌ ۡﻴ ٍﻢ‬o
After hearing the verdict of the Qur’ān, the arrogant Quraysh would burn and writhe
with anger. How could they hear that Muḥammad (sws) and his destitute companions
would reside in Paradise and be the beneficiaries of all favours and blessings, while
these leaders would become the firewood of Hell? Filled with anger, they would
madly rush at the Prophet (sws) from left and right to refute and to humiliate him. The
ٌ
word ‫ ْﻳﻦ‬¤› is the plural of ‫ة‬¤› and means “group” or “ally.” The verb ‫ ﻫﻄﺎع‬means to
“run and move forward in a brisk manner.”
In these verses, wonder is expressed at the situation and at the foolishness of these
people. If they arrogantly think that each one of them will be rewarded with Paradise,
then this hope is never going to materialize.
This vain desire of these megalomaniacs is mentioned at several places in the
Qur’ān. Thus, for example, it is said in Sūrah Hāmīm al-Sajdah:
(٥:٤١) .‫ﺎﻋﻤ ۡﻞ ﻧﻨﺎ ٰﻋﻤﻠ ۡﻮن‬ ٌ ‫ﻦ ﺑ ۡﻴﻨﻨﺎ وﺑ ۡﻴﻨﻚﺣﺠ‬È ‫ وﻣ‬Dٌ ۡ ‹‫ۤ ٰ ذ ﻧﻨﺎ و‬8ۡ 9‫ۤ •ﻨ ٍﺔ ﻣﻤﺎﺗ ۡﺪﻋ ۡﻮﻧﺎ ۤ ﻟ ۡﻴﻪ و‬8ۡ 9 ‫وﻗﺎﻟ ۡﻮ ﻗﻠ ۡﻮﺑﻨﺎ‬
ۡ ‫ﺎب ﻓ‬
And they say: “Our hearts are immune to the faith to which you call us. Our ears
are plugged, and a thick veil stands between us. Do as you think fit, and so will
we.” (41:5)
In Sūrah al-Qalam, these arrogant people are refuted in the following words:
ۡ ۡ ۡ ۡ
(٣٨-٣٥:٦٨) .‫ ۡم ﻟﻜ ۡﻢ ﻛ ٰﺘ ٌﺐ ﻓ ۡﻴﻪ ﺗ ۡﺪرﺳ ۡﻮن‬.‫ﻣﺎ ﻟﻜ ۡﻢ ﻛ ۡﻴﻒ ﺗ ۡﺤﻜﻤ ۡﻮن‬.VP‫ﺎﻟﻤ ۡﺠﺮﻣ‬v VP‫ﻓﻨ ۡﺠﻌﻞ ﻟﻤ ۡﺴﻠﻤ‬
So are We to deal with those who submit to Us as We deal with those who
transgress? What is the matter with you? What is this judgement you have made?
26. Then what is the matter with these disbelievers that they rush madly at you in multitudes
from right and left? Does each man among them covet to enter the garden of bliss?
Have you a scripture in which you read that you will have there whatever you
desire? (68:35-38)
ٰۡ
27
﴾٣٩﴿ ‫ ﻧﺎ ﺧﻠﻘﻨﻬ ۡﻢ ﻣﻤﺎ • ۡﻌﻠﻤ ۡﻮن‬j ‫ﻶﻹ‬v
The false notion of the arrogant people among the Quraysh mentioned in the
previous verse is refuted here: they should not think too much and too highly of
themselves; this dream of theirs will never materialize; they very well know from
what the Almighty has created them; they should not forget it. In other words, it is not
befitting for a creature made from water, mud, and sperm to think of being a natural
inheritor of Paradise in its conceit on its noble lineage. No one has this right merely on
the basis of this. A person can have a right to Paradise only because of good deeds. If
a person does not have this priceless asset with him, then, as far as his physical
substance is concerned, all human beings are equal to the most impure of animals. In
Sūrah al-Najm, the words are:
ٰ ۡ ۤ ٌ ۡ ۡ ۡ ۡ
.³Ïh ‫ ﻫﻮ ۡﻋﻠﻢ ﺑﻤﻦ‬j ‫ﻔﺴﻜ ۡﻢ‬o ‫ ﻓﻶﻹ ﺗﺰ• ۡﻮ‬l ‫ ﺑﻄ ۡﻮن ﻣ ٰﻬﺘﻜ ۡﻢ‬8ۡ 9 ‫ﻫﻮ ۡﻋﻠﻢ ﺑﻜ ۡﻢ ذ ﻧﺸﺎ• ۡﻢ ﻣﻦ ﻵۡﻹ ۡرض و ذ ﻧﺘ ۡﻢ ﺟﻨﺔ‬
(٣٢:٥٣)
He knew you well when He created you from earth and when you were still in
your mothers’ wombs. Do not pretend to purity; He knows best those who guard
themselves against evil. (53:32)
I have explained in the exegesis of Sūrah al-Najm that this verse is a strong rebuttal
of the concept of waḥdat al-wujūd of the mystics.
ۡ ۡ ۡ ٰ ٰ ۡ ٰ ۡ ۡ ۤ
28
﴾٤١﴿ VP‫ ﻣﻨﻬ ۡﻢ ® و ﻣﺎ ﻧ ۡﺤﻦ ﺑﻤ ۡﺴﺒ ۡﻮﻗ‬Oً P‫ ۡن ﻧﺒﺪل ﺧ‬8¼x‫﴾ ﻋ‬٤٠ۙ ﴿ ‫ق و ﻟﻤﻐﺮب ﻧﺎ ﻟﻘﺪر ۡون‬D§‫ﻓﻶﻹ ﻗﺴﻢ ﺑﺮب ﻟﻤ‬
The oath sworn here is similar to the one sworn in verses 38-39 of the previous
sūrah.
I have already explained the meaning of the particle of negation at the beginning of
the verse.
ٰ ٰ
The words ‫ق‬D§‫ ﻣ‬and ‫ ﻣﻐﺮب‬occur in all three formats in the Qur’ān: singular, dual
and plural, and in all the three, there is not much difference in meaning. In Arabic,
the dual of a word at times refers to both edges, or boundaries of a thing, just as it
ۡ ۡ
has come in Sūrah al-Kahf in (٩٦:١٨) VP‫ ﻟﺼﺪﻓ‬VP‫ﺑ‬. Similarly, the plural at times,
comes to refer to the vastness and boundaries of a thing. I have already explained
27. So No! We have created them out of what they know.

28. Nay! I swear by the Lord who is the Master of all the vastness of the East and the West
that We can create them in a better form and We are not powerless in this regard.
this in the exegesis of Sūrah al-A‘rāf.

Here the Almighty by swearing upon His own self in His capacity of being the Lord
of the entire East and the West has substantiated His infinite power. Whenever He
wants, He will be able to re-create mankind, even if their remains decay into the earth;
nothing will cause any hindrance in this. The aspect of evidence, which is the primary
objective of every oath, is very obvious in this one. In this world, we observe every
day the sun, the moon and billions of stars rise and set at the behest of the Almighty.
So, is the re-creation of man, once his remains decay, more difficult for the Mighty
God Who is able to make them disappear every day and then reappear again? Is the
first task more difficult or the second? If He was powerful enough to create the first
time, why will He be powerless to create again?
In Sūrah al-Nāzi‘āt, this argument is presented in a more comprehensive style thus:
ٰ ۡ ۡ ٰ ٰ ًۡ ۡ
‫ ۡﻌﺪ ذﻟﻚ‬€ ‫و ﻵۡﻹ ۡرض‬.‫ج ﺿ ٰﺤﻬﺎ‬D¥ ‫و ﻏﻄﺶ ﻟ ۡﻴﻠﻬﺎ و‬.‫ﻬﺎ‬¹‫رﻓﻊ ﺳ ۡﻤﻜﻬﺎ ﻓﺴﻮ‬.‫ ﺑﻨﻬﺎ‬j ‫ء ﻧﺘ ۡﻢ ﺷﺪ ﺧﻠﻘﺎ م ﻟﺴﻤﺂء‬
ۡ ۡ ۡ
(٣٢-٢٧:٧٩) .‫و ﻟﺠﺒﺎل ۡر ٰﺳﻬﺎ‬.‫ج ﻣﻨﻬﺎ ﻣﺂءﻫﺎ و ﻣ ۡﺮ ٰﻋﻬﺎ‬D¥ .‫د ٰﺣˆﻬﺎ‬
Is it more difficult to create you or the heavens? He made it and raised high its
roof; then perfected it, covered its night and uncovered its day, and after that
spread out the earth, and He brought forth from it, its water and its fodder, and set
firm mountains over it. (79:27-32)
ۡ ۡ ۡ
The part VP‫ ﻣﻨﻬ ۡﻢ ® و ﻣﺎ ﻧ ۡﺤﻦ ﺑﻤ ۡﺴﺒ ۡﻮﻗ‬Oً P‫ ۡن ﻧﺒﺪل ﺧ‬8¼x‫ ﻋ‬means that the Almighty is capable of
replacing man with a better creature who will believe in the religion of God. Another
interpretation could be that the Almighty is capable of creating man in a better form.
The implication in this case would be that if the Almighty is able to create man in a
better form, then it is all the easier for the Almighty to create him in his original form.
People have generally interpreted the verse in the first of these meanings, and there is
nothing wrong with this interpretation linguistically as well. I, however, prefer the
second of these interpretations. The reason for my preference is that the real topic of
this sūrah is that the Hereafter is a probable incident. A big reason because of which
the disbelievers regarded the Hereafter to be unlikely was that they regarded re-
creation of man, once his bones decayed and decomposed into the earth to be very
unlikely. The subsequent verses also corroborate this view.
ٰ ۡ
29
﴾٤٢ۙ ﴿ ‫` ﻳ ٰﻠﻘ ۡﻮ ﻳ ۡﻮﻣﻬﻢ ﻟﺬ ۡي ﻳ ۡﻮﻋﺪ ۡون‬a‫ﻓﺬ ۡرﻫ ۡﻢ ﻳﺨ ۡﻮﺿ ۡﻮ و ﻳﻠﻌﺒ ۡﻮ ﺣ‬
At the end of the sūrah, the Prophet (sws) is assured and the disbelievers are
warned. If these people do not listen to the Prophet (sws), then he should leave them
29. So, leave them to chat and play about until they encounter that day of theirs about which
they are being threatened.
alone. They should let them indulge in their vain talk and engagements, until they are
face to face with the day they are being warned of. In spite of this warning, they have
no fear of it.
ۡ
30
﴾٤٣ۙ ﴿ ‫ ﻧﺼ ٍﺐ ﻳ ۡﻮﻓﻀ ۡﻮن‬8ٰ_ ‫ﺎﻧﻬ ۡﻢ‬v ‫ ًﻋﺎ‬Dw ‫ﺟ ۡﻮن ﻣﻦ ﻵۡﻹ ۡﺟﺪ ث‬Dá‫ﻳ ۡﻮم ﻳ‬
The word ‫ ﻧﺼ ٍﺐ‬is the plural of ‫ ﻧﺼ ْﻴ ٌﺐ‬and means a stone set firmly in the earth. They
can refer to the stones which were set firm by the idolaters to present their vows and
sacrifices, and can also refer to the stones which are set firm in the earth to act as
targets in races and other similar events.
In the opinion of Ibn ‘Abbās (rta), Mujāhid and al-D@aḥḥāk, it refers to flags which
are set firm in the earth to be used as marks during races.31
Abū al-‘Āliyah and Yahyā ibn Abī Kathīr are of the view that it refers to signs
which are marked as a target for runners to race to.32
In my opinion also, it refers to a flag or a target. The implication of the verse is that
today these arrogant people are showing their tantrums before the Prophet of God and
evading his guidance and following others; however, a day is to come when the
beckoner of the Day of Judgement will blow the trumpet and these people will rush
towards him, as if running to their targets in a race. Thus, their arrogance will be
shattered on that day and their deviant behaviour will come to an end. The way these
people will run to this beckoner is portrayed at another place in the Qur’ān thus: ‫ ٍﺬ‬T‫ﻳ ۡﻮﻣ‬
(١٠٨:٢٠) ‫ ﻵﻹ ﻋﻮج ﻟ "ﻪ‬³ ‫( ﻳﺘﺒﻌ ۡﻮن ﻟﺪ‬the day they will follow the call of the caller without any
crookedness, (20:108)).
In other words, just as an arrow goes straight to its prescribed target, similarly, these
people will run straight towards the beckoner. People have generally interpreted the
word ‫ ﻧﺼﺐ‬to refer to altars and temples of deities. This does not seem correct. Firstly,
this is just a secondary meaning of the word and secondly, what is the purpose of
running towards these objects? I also am not aware of any such tradition of the
idolaters.
ۡ ٰ ٌ ً
33
﴾٤٤﴿ ‫ﺎﻧ ۡﻮ ﻳ ۡﻮﻋﺪ ۡون‬v ‫ ذﻟﻚ ﻟﻴ ۡﻮم ﻟﺬ ۡي‬j ‫ﺧﺎﺷﻌﺔ ۡﺑﺼﺎرﻫ ۡﻢ ﺗ ۡﺮﻫﻘﻬ ۡﻢ ذﻟﺔ‬
The implied meaning is that today when the messenger of God warns these people
30. The Day on which they will emerge from their graves as if racing towards targets
marked.
31. Abū Ja‘far Muhammad ibn Jarīr al-Tabarī, Jāmi‘ al-bayān ‘an tā’wīl Āy al-Qur’ān, 1st
ed., vol. 29, (Beirut Dār ihyā’ al-turāth al-‘arabī, 2001), 89.
32. Ibid.
33. Their eyes will be downcast; ignominy will cover them. This is the Day about which
they had been warned.
of the Day of Judgement, they rush madly at him; however, when the caller of the Day
of Judgement will call them, they will rush to him with eyes downcast because of fear,
and ignominy will cover their faces. It is this day that they are being warned of.
Readers should refresh in their memories the question which is mentioned at the
beginning of the sūrah: “A person in haste asked to hasten the punishment….” After
the question is discussed from various aspects and the Day of Judgement is portrayed
here at the very end, an answer is finally given to the question: this is the day which
they had been threatened with, but they kept making fun of it. In this manner, the
whole discourse is a harmonious whole. ٰ ْ
By the grace of God, I come to the end of this sūrah’s exegesis. ‫ ْﺣﺴﺎﻧﻪ‬8x‫ﻓﺎﻟﺤ ْﻤﺪ ﷲ*) ﻋ‬
Raḥmānābād,
4th September, 1978 AD
27th Ramaḍān al-Mubārak, 1398 AH
______________
Sūrah Nūḥ (71)
Sūrah Nūḥ

In Sūrah al-Ma‘ārij, the previous sūrah, readers have seen that the Prophet (sws)
was urged to exercise patience at the attitude of those who were demanding to hasten
the promised punishment. In this sūrah, the tale of Prophet Noah’s phases of
preaching, his protracted period of waiting and exercising patience during it and
finally his people facing punishment is comprehensively narrated. The purpose is to
show to the Prophet (sws) and his people that in order to reach his final destination
how many arduous and grueling periods of waiting and perseverance a messenger of
God must pass through. Moreover, the purpose is to show his people that in spite of
the hastiness of the hasty and in spite of their scorn and allegations, the Almighty does
give a long respite to people; however, He finally seizes them and when He does seize
them, then such is His grasp that no one can rescue those whom He grasps.

The sequence of the topics covered in the sūrah is very evident. For this reason, no
analysis is required. The various phases of the preaching mission of the Prophet Noah
(sws) are mentioned in the whole sūrah, as referred to earlier. Some verses have come
in between this discourse as on the spot insertions (taḍmīn). During the course of the
exegesis, their nature shall, inshā’Allāh, be explained.

ٰ
ۡ ۡ ۡ ۡ ۤ
‫ۙ﴾ ن‬٢﴿ Vٌ P‫ ﻟﻜ ۡﻢ ﻧﺬ ۡﻳ ٌﺮ ﻣﺒ‬8ۡ ž ‫﴾ ﻗﺎل ٰ•ﻘ ۡﻮم‬١﴿ ‫ ﻗ ۡﻮﻣ ٖﻪۤ ۡن ﻧﺬ ۡر ﻗ ۡﻮﻣﻚ ﻣ ۡﻦ ﻗ ۡﺒﻞ ۡن ﻳﺎﺗﻴﻬ ۡﻢ ﻋﺬ ٌب ۡﻟﻴ ٌﻢ‬8ٰ_ ‫ﻧﺎ ۡرﺳﻠﻨﺎ ﻧ ۡﻮ ًﺣﺎ‬
ٰ ۡ ٰ
‫ ﻟ ۡﻮ‬ß D¥‫ ن ﺟﻞ ﷲ*) ذ ﺟﺂء ﻵﻹ ﻳﺆ‬j íîً ‫ ﺟ ٍﻞ ﻣﺴ‬8¼_ ‫• ۡﻢ‬Dۡ ¥‫ۙ﴾ •ﻐ¦ ۡ ﻟﻜ ۡﻢ ﻣ ۡﻦ ذﻧ ۡﻮﺑﻜ ۡﻢ و ﻳﺆ‬٣﴿ ‫ﻘ ۡﻮه و ﻃ ۡﻴﻌ ۡﻮن‬h ‫ۡﻋﺒﺪو ﷲ*) و‬
ۡ ۤ ۡ
‫ﻠﻤﺎ دﻋ ۡﻮﺗﻬ ۡﻢ ﻟﺘﻐ¦ ﻟﻬ ۡﻢ‬v 8ۡ ž ‫﴾ و‬٦﴿ ‫ ًر‬D° ‫﴾ ﻓﻠ ۡﻢ ﻳﺰ ۡدﻫ ۡﻢ دﻋﺂء ۡي ﻵﻹ‬٥ۙ ﴿ ‫ ﻟ ۡﻴﻶًﻹ و ﻧﻬ ًﺎر‬³ۡ ‫ دﻋ ۡﻮت ﻗ ۡﻮ‬8ۡ ž ‫﴾ ﻗﺎل رب‬٤﴿ ‫ ۡﻌﻠﻤ ۡﻮن‬h ‫ﻛﻨﺘ ۡﻢ‬
ۡ ۡ ۡ ۡ ۤ
‫ۤ ۡﻋﻠﻨﺖ‬8ۡ ž ‫ۙ﴾ ﺛﻢ‬٨﴿ ‫ دﻋ ۡﻮﺗﻬ ۡﻢ ﺟﻬ ًﺎر‬8ۡ ž ‫ ۚ﴾ ﺛﻢ‬٧﴿ ‫و ۡﺳﺘﻜﺒ ًﺎر‬Om‫ ۡو و ۡﺳﺘﻜ‬æç ‫ۤ ٰ ذ ﻧﻬ ۡﻢ و ۡﺳﺘﻐﺸ ۡﻮ ﺛﻴﺎﺑﻬ ۡﻢ و‬8ۡ 9 ‫ﻌﻬ ۡﻢ‬€‫ﺟﻌﻠ ۡﻮ ﺻﺎ‬
ۡ ۡ
‫﴾ و ﻳ ۡﻤﺪ ۡدﻛ ۡﻢ‬١١ۙ ﴿ ‫﴾ ﻳ ۡﺮﺳﻞ ﻟﺴﻤﺂء ﻋﻠ ۡﻴﻜ ۡﻢ ﻣ ۡﺪر ًر‬١٠ۙ ﴿ ‫ﺎن ﻏﻔ ًﺎر‬v ‫ ﻧ "ﻪ‬j ‫ۙ﴾ ﻓﻘﻠﺖ ۡﺳﺘﻐ¦ ۡو رﺑﻜ ۡﻢ‬٩﴿ ‫ ًر‬Dwۡ ‫ ۡرت ﻟﻬ ۡﻢ‬Dwۡ ‫ﻟﻬ ۡﻢ و‬
ۡ ٰ ۡ ٰ ۡ
‫﴾ ﻟ ۡﻢ‬١٤﴿ ‫﴾ و ﻗ ۡﺪ ﺧﻠﻘﻜ ۡﻢ ﻃﻮ ًر‬١٣ۚ ﴿ ‫﴾ ﻣﺎ ﻟﻜ ۡﻢ ﻵﻹ ﺗ ۡﺮﺟ ۡﻮن ﷲ*) وﻗ ًﺎر‬١٢Q ﴿ ‫ و ﻳ ۡﺠﻌ ۡﻞ ﻟﻜ ۡﻢ ﺟﻨ ٍﺖ و ﻳ ۡﺠﻌ ۡﻞ ﻟﻜ ۡﻢ ﻧ ٰﻬ ًﺮ‬VP‫ﺑﺎ ۡﻣﻮ ٍل و ﺑﻨ‬
Tadabbur-i-Qur’ān Vol.8: Sūrah Nūḥ 486
ٰ ۡ ً ٰ
‫ﺒﺘﻜ ۡﻢ ﻣﻦ‬È‫﴾ و ﷲ*) ﻧ‬١٦﴿ ‫ ًﺟﺎ‬Dw ‫﴾ و ﺟﻌﻞ ﻟﻘﻤﺮ ﻓ ۡﻴﻬﻦ ﻧ ۡﻮ ًر و ﺟﻌﻞ ﻟﺸ ۡﻤﺲ‬١٥ۙ ﴿ ‫ﺗﺮ ۡو ﻛ ۡﻴﻒ ﺧﻠﻖ ﷲ*) ﺳ ۡﺒﻊ ﺳ ٰﻤ ٰﻮ ٍت ﻃﺒﺎﻗﺎ‬
ۡ ً ٰ ۡ ۡ ً
‫﴾ ﻟﺘ ۡﺴﻠﻜ ۡﻮ ﻣﻨﻬﺎ ﺳﺒﻶًﻹ‬١٩ۙ ﴿ ‫﴾ و ﷲ*) ﺟﻌﻞ ﻟﻜﻢ ﻵۡﻹ ۡرض ﺑﺴﺎﻃﺎ‬١٨﴿ ‫ ًﺟﺎ‬D¥ ‫ﺟﻜ ۡﻢ‬Dá‫﴾ ﺛﻢ •ﻌ ۡﻴﺪ• ۡﻢ ﻓ ۡﻴﻬﺎ و ﻳ‬١٧ۙ ﴿ ‫ﻵۡﻹ ۡرض ﻧﺒﺎﺗﺎ‬
ۡ ۤ
‫﴾ و ﻗﺎﻟ ۡﻮ ﻵﻹ‬٢٢ۚ ﴿ ‫ ﻛﺒ ًﺎر‬Dً ¸‫ ۡو ﻣ‬D¸‫﴾ و ﻣ‬٢١ۚ ﴿ ‫ و ﺗﺒﻌ ۡﻮ ﻣ ۡﻦ ﻟ ۡﻢ ﻳﺰ ۡده ﻣﺎﻟ "ﻪ و وﻟﺪ "ه ﻵﻹ ﺧﺴ ًﺎر‬8ۡ ž‫﴾ ﻗﺎل ﻧ ۡﻮ ٌح رب ﻧﻬ ۡﻢ ﻋﺼ ۡﻮ‬٢٠﴿ ‫ﺎﺟﺎ‬
ً ‫ﻓﺠ‬
ۡ ٰ ۡ ً
﴾٢٤﴿ ‫ ﻵﻹ ﺿ ٰﻠﻶًﻹ‬VP‫ و ﻵﻹ ﺗﺰد ﻟﻈﻠﻤ‬$ÄOً P‫﴾ و ﻗ ۡﺪ ﺿﻠ ۡﻮ ﻛﺜ‬٢٣ۚ ﴿ Dً Þۡ ‫ و ﻵﻹ •ﻐ ۡﻮث و •ﻌ ۡﻮق و ﻧ‬ÄË‫ﺗﺬرن ٰ ﻟﻬﺘﻜ ۡﻢ و ﻵﻹ ﺗﺬرن ود و ﻵﻹ ﺳﻮ ًﻋﺎ‬
ۡ ٰ ۡ ٓ
‫ ﻵۡﻹ ۡرض ﻣﻦ‬8x‫﴾ و ﻗﺎل ﻧ ۡﻮ ٌح رب ﻵﻹ ﺗﺬ ۡر ﻋ‬٢٥﴿ ‫ ﻓﻠ ۡﻢ ﻳﺠﺪ ۡو ﻟﻬ ۡﻢ ﻣ ۡﻦ د ۡون ﷲ*) ﻧﺼ ًﺎر‬ÄË‫ﻗ ۡﻮ ﻓﺎ ۡدﺧﻠ ۡﻮ ﻧ ًﺎر‬DÛ ‫ﺘﻬ ۡﻢ‬r‫ﻣﻤﺎ ﺧﻄ ۡﻴـ ٰـ‬
ۡ ۤ ٰۡ
à‫ و ﻟﻮ ﻟﺪي و ﻟﻤ ۡﻦ دﺧﻞ ﺑ ۡﻴ‬8ۡ _ ۡ ¦‫﴾ رب ﻏ‬٢٧﴿ ‫﴾ ﻧﻚ ۡن ﺗﺬ ۡرﻫ ۡﻢ •ﻀﻠ ۡﻮ ﻋﺒﺎدك و ﻵﻹ ﻳﻠﺪ ۡو ﻵﻹ ﻓﺎﺟ ًﺮ ﻛﻔ ًﺎر‬٢٦﴿ ‫ﻟﻜ¦ ۡﻳﻦ دﻳ ًﺎر‬
ۡ ٰ ٰ ۡ ۡ ۡ ً
﴾٢٨﴿ ‫ ﻵﻹ ﺗﺒ ًﺎر‬VP‫ و ﻵﻹ ﺗﺰد ﻟﻈﻠﻤ‬j ‫ و ﻟﻤ ۡﺆﻣﻨﺖ‬VP‫ﻣ ۡﺆﻣﻨﺎ و ﻟﻠﻤ ۡﺆﻣﻨ‬
We sent forth Noah as a rasūl to his people that: “Warn your people before there
comes to them a grievous torment.” He called: “O my People! I am to you a clear
warner that worship God and remain within the limits set by Him and obey me. The
Almighty shall forgive your [previous] sins, and shall give you respite till an
appointed time. Indeed, when the time appointed by God comes, it cannot be deferred.
Would that you knew!” (1-4)
Noah prayed: “O Lord! Day and night I have called my people but my calls have
only added to their aversion. And whenever I called upon them to repent so that You
may forgive them, they thrust their fingers in their ears, drew their cloaks over
themselves, persisted in their stubbornness and showed great arrogance. Then I openly
called them; then also appealed to them in public and also beseeched them in private.”
I said: “Seek forgiveness from your Lord; indeed, He is ever Forgiving; He shall send
down on you abundant rain from the heavens and shall strengthen you with wealth
and children and shall make for you gardens and shall bring forth for you springs of
water.” (5-12)
What has come upon you that you do not expect the majesty of your Lord to
materialize, even though He made you pass through various phases of creation? Have
you not seen how He has made seven heavens one above the other and made the moon
a light therein and the sun a lamp, and it is He Who has grown you from the earth in
such an elaborate way. Then to the earth He returns you and will bring you forth from
it without any hindrance. And God has leveled out the earth for you so that you may
walk in its wide tracks. (13-20)
Noah said: “O Lord! They have disobeyed me and followed those whose wealth and
children only added to their ruin and they contrived great schemes and said: ‘Abandon
not these gods of yours whatsoever and abandon not Wadd nor Suwā‘; and neither
Yaghūth nor Ya‘ūq nor Nasr.’ And they misled many. And only increase these
wrongdoers in further error.” (21-24)
Because of their misdeeds they were drowned; then were cast into a great Fire. Then
they found none to help them against God. (25)

And Noah said: “O Lord! Leave not one of these disbelievers in the land. If You
spare them, they will mislead Your servants and will beget none but sinners and
disbelievers. Forgive me, Lord, and forgive my parents and everyone who enters my
house as a believer and forgive all believing men and believing women and increase
these disbelievers only in ruin.” (26-28)
Explanation
ۡ ۡ ۡ ۤ
1
﴾١﴿ ‫ ﻗﻮۡﻣ ٖﻪۤ ۡن ﻧﺬ ۡر ﻗﻮۡﻣﻚ ﻣ ۡﻦ ﻗ ۡﺒﻞ ۡن ﻳﺎﺗﻴﻬ ۡﻢ ﻋﺬ ٌب ۡﻟﻴ ٌﻢ‬8ٰ_ ‫ﻧﺎ ۡرﺳﻠﻨﺎ ﻧ ۡﻮ ًﺣﺎ‬
This verse mentions an established practice of God which is elaborated in the Qur’ān
at a number of places: when the moral misconduct of a nation reaches such an extent
that it becomes worthy of God’s decisive punishment, it is not punished unless a
Messenger is sent by Him to deliver the truth to them in such an ultimate manner that
they are left with no excuse to remain in error. According to this practice, the Almighty,
before punishing the nation of Noah (sws), sent Noah (sws) as His Messenger to them.
He told them that the punishment of God was at hand; if they wanted to protect
themselves from it, they should mend their ways and follow the guidance brought by
him; otherwise they should remember that no one will be able to escape the wrath of
God.
ۡ
2
﴾٢ۙ ﴿ Vٌ P‫ ﻟﻜ ۡﻢ ﻧﺬﻳۡ ٌﺮ ﻣﺒ‬8ۡ ž ‫ﻗﺎل ٰ•ﻘ ۡﻮم‬
ٌ ۡ
The expression VP‫ ﻧﺬ ۡﻳ ٌﺮ ﻣﺒ‬has already been explained earlier in this exegesis. Noah
3
(sws), in compliance with the Almighty’s directive, informed his people that, just as a
naked warner in ancient Arabia would inform his people of an enemy attack, he too is
an open warner to them and that God has sent him to warn them of the imminent
punishment looming above them.
ٰ
4
﴾٣ۙ ﴿ ‫ﻘ ۡﻮه و ﻃ ۡﻴﻌ ۡﻮن‬h ‫ن ۡﻋﺒﺪو ﷲ*) و‬
This is theٰ detail of the warning referred to in the previous verse. The implication of
the words )*‫( ن ۡﻋﺒﺪو ﷲ‬that worship God) is that, they should stop worshipping their
self-created deities (whose details are mentioned later in the sūrah) and worship the
one and only real God. None except Him is worthy of worship.
The implication of the word ‫ﻘ ۡﻮه‬h ‫ و‬is that they should abide by the limits prescribed
1. We sent forth Noah as a rasūl to his people that: Warn your people before there comes to
them a grievous torment.
2. He called: O my People! I am to you a clear warner.
3. Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, . vol. 3, 386; Ibid., vol. 4, 404.
4. That worship God and remain within the limits set by Him and obey me.
for them for their guidance by the Almighty if they have to save themselves from the
wrath of God. The real meaning of taqwā, as has been explained at various places in
this exegesis, is that one should fully respect and abide by the limits set by the
Almighty through His sharī‘ah in various spheres of human life and should fear
crossing these limits. Those who break these limits without any hesitation end up
facing the wrath of God.
The word ‫ و ﻃ ۡﻴﻌ ۡﻮن‬refers to the fact that people should stop following their
mischievous leaders and follow Noah (sws).
Further down in this sūrah, these mischievous leaders are mentioned. Noah (sws)
had also informed his people that their leaders were escorting them to the punishment
of God and if they wanted to save themselves from it, they must stop following them
and adopt the guidance he has brought.
The three basic tenets of Noah’s call are mentioned in this verse: tawḥīd, abiding by
the sharī‘ah of God and obedience to the prophet. It is these three tenets on which the
call of all the prophets of God is based. The strength of religion depends on their
strength. As long as a nation abides by these, it remains on the right path. As soon as it
deviates from these tenets, it deviates from the right path and ultimately wanders so far
away from it that no chance remains of its return. Then it rejects the advice and counsel
of the best of its well-wishers and ends up facing divine punishment.
ۡ ٰ ۡ
5
﴾٤﴿ ‫ ۡﻌﻠﻤ ۡﻮن‬h ‫ ﻟ ۡﻮ ﻛﻨﺘ ۡﻢ‬ß D¥‫ ن ﺟﻞ ﷲ*) ذ ﺟﺂء ﻵﻹ ﻳﺆ‬j íîً ‫ ﺟ ٍﻞ ﻣﺴ‬8¼_ ‫• ۡﻢ‬Dۡ ¥‫•ﻐ¦ ۡ ﻟﻜ ۡﻢ ﻣ ۡﻦ ذﻧ ۡﻮﺑﻜ ۡﻢ و ﻳﺆ‬
The implication of this verse is that if his people accept these three tenets of Noah’s
call the Almighty will forgive their crimes which made them worthy of punishment
and let them live in this world till a specific period of time.
ۡ
Some people regard the ‫ ﻣ ْﻦ‬in ‫ •ﻐ¦ ۡ ﻟﻜ ۡﻢ ﻣ ۡﻦ ذﻧ ۡﻮﺑﻜ ۡﻢ‬to be superfluous (zā’idah) and some
others regard it to be equivalent in meaning to ‫ﻋ ْﻦ‬. Both these opinions are against
linguistic principles of Arabic. No word in the Qur’ān is superfluous. If, at some
places, a word does seem to be redundant at those places too, it comes to fill a vacuum
which in itself is a common linguistic principle. Such letters are also specific. Not
every letter can be regarded to serve this function without any proof. There is no
example in the Qur’ān or in classical Arabic of the letter ‫ ﻣ ْﻦ‬used in the superfluous
sense.
Similarly, regarding it to be equivalent in meaning to ‫ ﻋ ْﻦ‬also has no proof. In the
first place, there is no reliable example of it being used in this meaning. Even if there
is, the verb ¦‫ ﻏ‬is never used with the preposition ‫ﻋ ْﻦ‬. One invokes the Almighty with
ْ ْ
the words: ‫ رﺑﻨﺎ ﻏ¦ ْ ﻟﻨﺎ ذﻧ ْﻮﺑﻨﺎ‬and not by saying ‫رﺑﻨﺎ ﻏ¦ ْ ﻟﻨﺎ ﻋ ْﻦ ذﻧ ْﻮﺑﻨﺎ‬. In such a case, one will
5. The Almighty shall forgive your [previous] sins, and shall give you respite till an
appointed time. Indeed, when the time appointed by God comes it cannot be deferred. Would
that you knew!”
have to interpret the words by regarding the verb ¦‫ ﻏ‬to encompass (mutaḍammin) the
verb ‫ ﺻﻔﺢ‬in it or to encompass some other verb which is used with the preposition ‫ﻋ ْﻦ‬.
Without this consideration, using ¦‫ ﻏ‬with ‫ ﻋ ْﻦ‬would be against linguistic principles of
Arabic.
In my opinion, the verb is in its conventional connotation of tab‘īḍ (partialness).
ْ
The whole discourse would be something to the effect: #‫ﻘﺪم ﻣﻦ ذﻧﻮﺑﻜ ْﻢ‬h ‫[( •ﻐ¦ ْ ﻟﻜﻢ ﻣﺎ‬if you
accept these tenets of my call], the Almighty will forgive all your past sins). Here
because of contextual indication these implied words are suppressed. Thus it is known
and is also very logical that once a person enters in the state of belief from disbelief
his sins committed in the state of disbelief are forgiven. As far as those sins are
concerned which a person commits once he becomes a believer, they are forgiven on
the basis of a specific principle stated in the following verse of Sūrah al-Nisā’:
ٰ ٰ ٓ ٰ
)*‫ﺎن ﷲ‬v ‫ و‬j ‫ﻚ ﻳﺘ ۡﻮب ﷲ*) ﻋﻠ ۡﻴﻬ ۡﻢ‬TÊ‫ﻳۡ ٍﺐ ﻓﺎوﻟ‬D‹ ‫ ﷲ*) ﻟﻠﺬﻳۡﻦ • ۡﻌﻤﻠ ۡﻮن ﻟﺴ ۡﻮء ﺑﺠﻬﺎﻟ ٍﺔ ﺛﻢ ﻳﺘ ۡﻮﺑ ۡﻮن ﻣ ۡﻦ‬8x‫ﻧﻤﺎ ﻟﺘ ۡﻮﺑﺔ ﻋ‬
(١٨-١٧:٤) .‫ﻋﻠ ۡﻴ ًﻤﺎ ﺣﻜ ۡﻴ ًﻤﺎ‬
It is incumbent upon God to forgive those who commit a sin while being
overwhelmed with emotions and then quickly repent. It is they who are forgiven
by God. God is all-knowing and wise. (4:17-18)
I have already explained this principle while writing the exegesis of the above-
quoted verse.
In the verse under discussion, the word ‫ ﻣ ْﻦ‬is thus used to express the fact that if the
people of Noah (sws) accept his call and embrace faith, the Almighty shall forgive all
their sins committed in the state of disbelief. If the word ‫ ﻣ ْﻦ‬was not present in this
verse, then the verse could also have meant that all their past and future sins will be
forgiven. This of course is not true, because embracing faith after disbelief erases only
the pervious sins and not the future ones.
ً
The expression íî‫ ﺟ ٍﻞ ﻣﺴ‬8¼_ ‫• ۡﻢ‬Dۡ ¥‫ و ﻳﺆ‬refers to the fact that if his people accept all the
three tenets presented by Noah (sws) the punishment of the Almighty from which
Noah (sws) is threatening them with will be deferred by the Almighty and they will be
granted a specific period of time to live in this world.
ً
The condition íî‫( ﺟ ٍﻞ ﻣﺴ‬specific time period) shows that no time granted in this
world is unlimited. Everything of this world is transient and temporary. Even if a
person spends his life as a practicing believer, he is not granted an infinite life span;
one day, he has to die. The only difference is that he is not destroyed by some
punishment of the Almighty; he is granted respite to live his full life. Similarly, if a
nation embraces faith, fears the limits set by the Almighty and remains obedient to his
prophet, the Almighty allows it to flourish as long as it adheres to faith and remains
fearful of God. As soon as it deviates from this path, it begins to plunge from the
height it had attained and when its moral decadence reaches its lowest limit its span of
life reaches its end, and it is destroyed in its capacity of a nation. Similar is the case of
this whole world as well. Its life span is also fixed. A day will come when this place
of test will be disbanded and a new world – called the Hereafter – with new laws and
regulations will come into being.
Noah (sws) has pointed to this temporary nature of the life of this world and that of
its components. Both the pious and the impious should always keep this in mind. Only
those who keep this in mind will benefit from the time granted in this life and those
who are indifferent to this will face great loss, because of what they did in this world.
The secret of real success in life depends on understanding what is said above.
ۡ
However, as the expression ‫ ۡﻌﻠﻤ ۡﻮن‬h ‫( ﻟ ۡﻮ ﻛﻨﺘ ۡﻢ‬would that you knew!) says, very few people
understand this secret. Thus, Noah (sws) has expressed this yearning.
The established practice of God referred to in this verse has also been mentioned in
the following verses:
ۡ ٰ
‫ ﻓﺎذ ﺟﺂء ﺟﻠﻬ ۡﻢ ﻵﻹ‬l íîً ‫ ﺟ ٍﻞ ﻣﺴ‬8¼_ ‫ﻫ ۡﻢ‬D¥‫و ﻟ ۡﻮ ﻳﺆ ﺧﺬ ﷲ*) ﻟﻨﺎس ﺑﻈﻠﻤﻬ ۡﻢ ﻣﺎ ﺗﺮك ﻋﻠ ۡﻴﻬﺎ ﻣ ۡﻦ دآﺑ ٍﺔ و ﻟٰﻜ ۡﻦ ﻳﺆ‬
ۡ ً ۡ
(٦١:١٦) .‫ ۡون ﺳﺎﻋﺔ و ﻵﻹ ﻳ ۡﺴﺘﻘﺪﻣ ۡﻮن‬D¥‫ﻳ ۡﺴﺘﺎ‬
If God punished men for their sins, not one creature would be left alive. He
reprieves them till a time ordained; when their time arrives, not for one moment
shall they stay behind nor can they go before it. (16:61)
ۤ
6
﴾٦﴿ ‫ ًر‬D° ‫﴾ ﻓﻠ ۡﻢ ﻳﺰ ۡدﻫ ۡﻢ دﻋﺂء ۡي ﻵﻹ‬٥ۙ ﴿ ‫ ﻟ ۡﻴﻶًﻹ و ﻧﻬ ًﺎر‬³ۡ ‫ دﻋ ۡﻮت ﻗ ۡﻮ‬8ۡ ž ‫ﻗﺎل رب‬
From here begins the second phase of Noah’s preaching mission. It is in this phase
that he beseeched the Almighty that, all his preaching efforts which he expended day
and night for his people have borne no fruit. It needs to be kept in mind that the extent
of time Noah (sws) spent in his preaching mission is unrivalled. The Qur’ān says:
ٰ ً ‫ ﻋ‬VۡP‫ ﻗﻮۡﻣ ٖﻪ ﻓﻠﺒﺚ ﻓ ۡﻴﻬ ۡﻢ ﻟۡﻒ ﺳﻨ ٍﺔ ﻵﻹ ﺧ ۡﻤﺴ‬8ٰ_ ‫و ﻟﻘ ۡﺪ ۡرﺳ ۡﻠﻨﺎ ﻧ ۡﻮ ًﺣﺎ‬
.‫ ﻓﺎﺧﺬﻫﻢ ﻟﻄ ۡﻮﻓﺎن و ﻫ ۡﻢ ﻇﻠﻤﻮۡن‬j ‫ﺎﻣﺎ‬
(١٤:٢٩)
And We sent forth Noah to his people, and he dwelt among them for a thousand
years less fifty. Then in their sinfulness the Flood overwhelmed them. (29:14)
ً
Obviously, the words ‫ ﻟ ۡﻴﻶﻹ و ﻧﻬ ًﺎر‬³ۡ ‫( دﻋ ۡﻮت ﻗ ۡﻮ‬day and night I have called my people)
cannot have a trace of exaggeration in them. A rasūl decides the fate of his nation in
this world. Their life or death depends upon accepting or rejecting him. For this
6. Noah prayed: O Lord! Day and night I have called my people but my calls have only
added to their aversion.
reason, though every rasūl called his people to the right path day and night and
expended every drop of his energy for this purpose, but, as pointed out earlier, the
lengthy span of time Noah (sws) spent in trying to stir and awaken people from their
slumber stands unmatched. ۤ However, in spite of this extended effort, the result, in his
own words, was: ‫ ًر‬D° ‫( ﻓﻠ ۡﻢ ﻳﺰ ۡدﻫ ۡﻢ دﻋﺂء ۡي ﻵﻹ‬but my calls have only added to their aversion).
This aversion obviously was not because the message preached by Noah (sws) was
against the dictates of human intellect and reason or that his people doubted his
sincerity or uprightness. The propriety of his message with sense and reason was
evident to everyone and everyone also acknowledged the veracity in his heart.
However, since this message was against their base desires and its acceptance would
also have bitten the arrogance of their leaders, the more Noah (sws) went after them,
the more they ran away from him. They felt that they had no answer to the message
preached by Noah (sws) and it was also difficult for them to change their lifestyle.
Therefore, they preferred this escapist policy so that they could protect their criminal
conscience from the pangs of compunction. This was indeed an improper scheme
adopted by them; but then, what better scheme can be adopted by those who want to
run away from the truth?
ۡ ۡ ۡ ۤ ۡ
7
﴾ۚ ٧﴿ ‫و ۡﺳﺘﻜﺒ ًﺎر‬Om‫ ۡو و ۡﺳﺘﻜ‬æç ‫ۤ ٰ ذ ﻧﻬ ۡﻢ و ۡﺳﺘﻐﺸ ۡﻮ ﺛﻴﺎﺑﻬ ۡﻢ و‬8ۡ 9 ‫ﻌﻬ ۡﻢ‬€‫ﻠﻤﺎ دﻋﻮۡﺗﻬ ۡﻢ ﻟﺘﻐ¦ ﻟﻬ ۡﻢ ﺟﻌﻠ ۡﻮ ﺻﺎ‬v 8ۡ ž ‫و‬
This verse portrays the evasion and arrogance of Noah’s people.
ۡ
Because of eloquence, a part of the discourse is suppressed in ‫دﻋ ۡﻮﺗﻬ ۡﻢ ﻟﺘﻐ¦ ﻟﻬ ۡﻢ‬. If this
suppression is unveiled, the whole discourse would be something like this: “Whenever
I called upon them to seek forgiveness so that they could become worthy of Your
forgiveness, they thrust their fingers in their ears.” However, instead of saying these
words, Noah (sws) uttered a sentence in which the consequence of an action
(forgiveness) was placed in place of the action (seeking forgiveness) so that the
wretchedness and misfortune of his people becomes fully evident. In other words, the
implication of the verse is that Noah (sws) tried his best that his people should become
worthy of God’s forgiveness, but so worthless were they that they did not care to even
listen to him.
ۡ
The words ‫ و ۡﺳﺘﻐﺸ ۡﻮ ﺛﻴﺎﺑﻬ ۡﻢ‬depict the arrogance and haughtiness of the leaders of the
nation: as soon as they heard Noah’s call, they flung their shawls over themselves
with great distaste and ۡ walkedۡ off from that place.
In the expression ‫و ۡﺳﺘﻜﺒ ًﺎر‬Om‫ ۡو و ۡﺳﺘﻜ‬æç ‫و‬, a verbal noun is suppressed after the verb ‫و‬æç‫أ‬
ً
ie. ‫ ر‬æçْ ‫و إ‬æç‫وأ‬.This is because of the existence of a verbal noun in its parallel
construction. Noah (sws), in other words, is lamenting that, instead of accepting his
7. And whenever I called upon them to repent so that You may forgive them, they thrust
their fingers in their ears, drew their cloaks over them, persisted in their stubbornness and
showed great arrogance.
calls of seeking forgiveness from the Almighty, his people have become adamant on
their polytheism and ْ disobedience. Verse 20 further explains this.
The word ‫ ْﺳﺘﻜﺒ ًﺎر‬means to deliberately oppose the truth and to display
rebelliousness before it. Whether small or big, truths are dear to God. For this reason,
it is essential that a person submits to them even though they might be hard on him. If
a person rejects the truth, then he is the follower of the practice instituted by Satan,
and will end upۡ as his accomplice.
The word ‫ ۡ ۡﺳﺘﻜﺒ ًﺎر‬is mentioned as the real reason for their attitude. In other words, it
was because of ‫ ۡﺳﺘﻜﺒ ًﺎر‬that they thrust their fingers in their ears, drew their cloaks over
themselves and became adamant on their polytheism.
ۡ
8
﴾٩ۙ ﴿ ‫ ًر‬Dwۡ ‫ ۡرت ﻟﻬ ۡﻢ‬Dwۡ ‫ۤ ۡﻋﻠﻨﺖ ﻟﻬ ۡﻢ و‬8ۡ ž ‫﴾ ﺛﻢ‬٨ۙ ﴿ ‫ دﻋ ۡﻮﺗﻬ ۡﻢ ﺟﻬ ًﺎر‬8ۡ ž ‫ﺛﻢ‬
In these very eloquent words, Noah (sws) has alluded to the third phase of his
preaching mission. When he saw that his people had thrust their fingers in their ears
and had drawn their cloaks over them, he augmented his preaching efforts. A look at
the preaching missions of the prophets of God shows that this has remained a common
feature of their mission. The more their people became averse to them, the more they
enhanced their efforts; their pitch amplified and they became even more fervent in
rousing and stirring their people. This is the nature of the truth and its upholders. The
severity of opposition highlights the majesty of the truth and instead of discouraging
its advocates, fuels them.
ۡ ۤ
The implication of verse ‫ ًر‬Dwۡ ‫ ۡرت ﻟﻬ ۡﻢ‬Dwۡ ‫ ۡﻋﻠﻨﺖ ﻟﻬ ۡﻢ و‬8ۡ ž ‫ ﺛﻢ‬is that, where it was needed that
the message be presented in the open in a forceful manner, Noah (sws) did so without
any hesitation so that even the deaf were able to hear his call; similarly, when he
would see that there was an opportunity to present his message in an intimate way, he
went ahead with this too. The objective was to stir those who still had some ability left
in them to accept the truth so that if they want to contemplate their fate before the
decisive moment arrives they have the chance. In other words, Noah (sws) tried to
approach his people in all these ways and through every opportunity he had so that not
the slightest chance remained of not discharging his responsibility of preaching.
ۡ
A verbal noun is suppressed after ‫ ۡﻋﻠﻨﺖ ﻟﻬ ۡﻢ‬just as it is after the verb ‫ ۡو‬æç .9
ۡ ۡ
10
﴾١١ۙ ﴿ ‫﴾ ﻳ ۡﺮﺳﻞ ﻟﺴﻤﺂء ﻋﻠ ۡﻴﻜ ۡﻢ ﻣ ۡﺪر ًر‬١٠ۙ ﴿ ‫ﺎن ﻏﻔ ًﺎر‬v ‫ ﻧ "ﻪ‬j ‫ﻓﻘﻠﺖ ۡﺳﺘﻐ¦ ۡو رﺑﻜ ۡﻢ‬
In these verses, Noah (sws) has explained the message he emotively and lovingly
8. Then, I openly called them; then also appealed to them in public and also beseeched them
in private.
9. The verbal noun suppressed obviously is: ‫ ْﻋﻶﻹﻧﺎ‬. (Translator)
10. I said: Seek forgiveness from your Lord; indeed, He is ever Forgiving; He shall send
down on you abundant rain from the heavens.
preached his people.

Concealed in the words ‫ﺎن ﻏﻔ ًﺎر‬v ‫ ﻧ "ﻪ‬is also the fact that in order to earn forgiveness
from Him, merely turning to Him is enough; the intercession of their alleged deities is
not at all required. He is extremely forgiving. Without an intercession from anyone,
He turns in mercy to all those who sincerely seek repentance from Him.
It may be noted that the polytheists of every period have remained in the
misconception that since so exalted is the Almighty and as a result, so beyond is He
from their reach that unless there are some interceders it is not possible to make Him
accept a prayer or a wish. ٰ ۡ The
ٰ following
ۤ ۡ verse of Sūrah al-Zumar reflects this very
notion of theirs: (٣:٣٩) ³è‫ ﷲ*) زﻟ‬8_ ‫ ﺑﻮﻧﺎ‬Ü‫ ۡﻌﺒﺪﻫﻢ ﻵﻹ ﻟﻴ‬o ‫( ﻣﺎ‬We serve them only that they may
ۡ
bring us nearer to God, (39:3)). The Qur’ān has refuted this false notion of theirs from
various angles. In the verse under discussion, the part ‫ﺎن ﻏﻔ ًﺎر‬v ‫ ﻧ "ﻪ‬also refutes this notion.
In other words, when He Himself is the most forgiving of all, how can anyone be
more forgiving than Him?
The word ‫ ﻟﺴﻤﺂء‬in the verse ‫ ﻳ ۡﺮﺳﻞ ﻟﺴﻤﺂء ﻋﻠ ۡﻴﻜ ۡﻢ ﻣ ۡﺪر ًر‬refers to clouds, as has been
explained earlier in this exegesis. The word ‫ ﻣ ْﺪر ًر‬means clouds which produce a lot of
rain. It is used equally in the masculine and feminine gender. The implication is that
their repentance will stir the mercy of the Almighty and He will bless them with a lot
of wealth and offspring and abundant resources of life.
The polytheists were under the false notion that it was their deities who would send
down rain and it was as a result of their favour that they were blessed with children.
For this reason, they were very afraid to hear or say even a single word against them.
It is alluded to by the Qur’ān at several places that one reason because of which they
had opposed their messengers was that these messengers degraded their deities; they
thought that as a result of this degrading attitude, these deities would be displeased
and would deprive human beings of all their blessings and favours. So much so, in the
times of a messenger of God, if they faced trials and tribulations they would attribute
it to the misfortune brought, God forbid, by the messenger and his followers. They
would reckon that they had displeased their deities because of which they were facing
some trial. Noah (sws) has rebutted this false notion of theirs. He has informed them
that it is not their deities who are in charge of giving people wealth and children or
causing rain so that if these people forsake these deities they will deprive them of such
favours. All these favours are in the hands of God and His mercy is elicited through
repentance. So, if they repent, they will see how He blesses them with abundant rain.
In verse 52 of Sūrah Hūd, this topic has also been discussed. Those interested may
look it up.
Here, an important point regarding the philosophy of religion is worth noting. It is
actually attributed to ‘Umar (rta). It is mentioned in various narratives that once while
praying the istisqā’ prayer,11 he only sought repentance from the Almighty, and never
mentioned rain in his supplication. When people asked him the reason for this lack of
mention, he replied in the light of these very verses of Sūrah Nūḥ that the key to the
mercy of God is repentance, and this is what he had done while leading Muslims in this
prayer.12 In other words, he meant that seeking forgiveness from God will invoke His
mercy and He knows their needs better than they themselves.
ۡ ٰ ۡ
13
﴾١٢Q ﴿ ‫ و ﻳ ۡﺠﻌ ۡﻞ ﻟﻜ ۡﻢ ﺟﻨ ٍﺖ و ﻳ ۡﺠﻌ ۡﻞ ﻟﻜ ۡﻢ ﻧ ٰﻬ ًﺮ‬VP‫و ﻳ ۡﻤﺪ ۡدﻛ ۡﻢ ﺑﺎ ۡﻣﻮ ٍل و ﺑﻨ‬
This is just a further elaboration of what is discussed in the previous verses: it is only
God Who grants wealth, children, orchards and canals. If they please Him by repenting
before Him, they will receive all these things. None of these things is granted to them
by their deities. So, they need not be apprehensive of the displeasure of these deities
that they might snatch these favours from them.
Connoisseurs of the Arabic language know that the repetition of the verb ‫ ﻳ ْﺠﻌﻞ‬in the
above verse has emphasized the great value and attraction of these favours .
ٰ
14
﴾١٣ۚ ﴿ ‫ﻣﺎ ﻟﻜ ۡﻢ ﻵﻹ ﺗ ۡﺮﺟ ۡﻮن ﷲ*) وﻗ ًﺎر‬
These words of Noah (sws) express amazement at the foolishness of his people.
Noah says that why is it that they are evading his calls, when he is so fondly calling
them to seek forgiveness; do they think that they will remain engrossed in their evil
practices and the anger of God – who gave them all these favours – will not manifest
on them? The implication is that if this is their conception of God, it means that they
have no idea of His majesty and anger. God forbid, they regard Him to be absolutely
insensitive and devoid of any sense of honour. They think that whatever
highhandedness they may exhibit in this world, they will not be taken notice of by
God’s majesty and honour. Sūrah al-Infitār discusses this subject in the following
words:
ۡ
(٦:٨٢) ‫ ۡﻳﻢ‬D¸ۡ‫ك ﺑﺮﺑﻚ ﻟ‬DÛ ‫( ¼ﻳﺎﻳﻬﺎ ﻵۡﻹﻧﺴﺎن ﻣﺎ‬O man! What evil has enticed you from your
gracious Lord, (82:6)). The message of this verse is that when man receives abundant
favours from God and also observes that he can do whatever he wants to and still God
does not seize him, he gradually becomes stubborn and indifferent to his
accountability before God. In reality, had he deeply reflected on all this, he could have
easily understood that the Almighty has not been so munificent to him so that he
11. This prayer is offered to beseech the Almighty to send down rain.
12. See, for example: ‘Abd al-Razzāq ibn Ḥammām al-Ṣan‘ānī, Al-Muṣannaf, 2nd ed., vol. 3
(Beirut: Al-Maktab al-islāmī, 1403 AH.), 87, (no. 4902).
13. And shall strengthen you with wealth and children and shall make for you gardens and
shall bring forth for you springs of water.
14. What has come upon you that you do not expect the majesty of your Lord to materialize.
spread such mischief in the land. On the other hand, it is a requisite of these favours
that he remain grateful to God and also realize that one day he will be held
accountable for these favours and on that day no one will be able to save himself from
His gasp.
The word ‫ ﺗ ۡﺮﺟ ۡﻮن‬here means “to expect and to hope” and the word ‫ وﻗ ًﺎر‬means “glory,
grandeur and fury.” Besides the attributes of grandeur, the Almighty also has
attributes of fury which manifest themselves on people who disobey and reject His
Messengers. In order to remain on the right path, it is essential that a person keep alive
in himself a comprehension of both these type of attributes. An imbalance in these two
types will result in an imbalance in the overall attributes of God. As a result, he loses
balance in every sphere of life. Since in this sūrah, the addressees are the arrogant,
only attributes of wrath are referred to.
ۡ
15
﴾١٤﴿ ‫و ﻗ ۡﺪ ﺧﻠﻘﻜ ۡﻢ ﻃﻮ ًر‬
Expressed in this verse is the argument on the basis of which no one should regard
the day on which the Almighty’s mercy will manifest itself to be improbable or
impossible. The implication of the verse is that, if a person reflects merely on all the
phases of his creation, he can easily understand that the Almighty Who has shown
such creativity can have no difficulty in re-creating man after he dies and becomes
dust; when this happens, people will see from their own eyes how His wrath will
manifest itself and punish these criminals and these arrogant people. This argument
with precisely the same context has been expressed at various other places in the
Qur’ān in order to substantiate the Day of Judgement. In Sūrah al-Ḥajj, the words are:
ۡ ۡ ٰۡ ۡ ۡ
‫ ر ۡﻳ ٍﺐ ﻣﻦ ﻟﺒ ۡﻌﺚ ﻓﺎﻧﺎ ﺧﻠﻘﻨﻜ ۡﻢ ﻣ ۡﻦ ﺗﺮ ٍب ﺛﻢ ﻣ ۡﻦ ﻧﻄﻔ ٍﺔ ﺛﻢ ﻣ ۡﻦ ﻋﻠﻘ ٍﺔ ﺛﻢ ﻣ ۡﻦ ﻣﻀﻐ ٍﺔ‬8ۡ 9 ‫¼ﻳﺎﻳﻬﺎ ﻟﻨﺎس ۡن ﻛﻨﺘ ۡﻢ‬
ۤۡ ۡ ۡ ۡ ۡ
‫ﺟﻜ ۡﻢ ﻃﻔﻶًﻹ ﺛﻢ ﻟﺘﺒﻠﻐﻮ‬Dá‫ ﺛﻢ ﻧ‬íîً ‫ ﺟ ٍﻞ ﻣﺴ‬8¼ _ ‫ ﻵۡﻹ ۡرﺣﺎم ﻣﺎ ﻧﺸﺂء‬89 Üo ‫ و‬j ‫ ﻟﻜ ۡﻢ‬VP‫ ﻣﺨﻠﻘ ٍﺔ ﻟﻨﺒ‬OP‫ﻣﺨﻠﻘ ٍﺔ و ﻏ‬
ً ً ۡ ۡ ۡ ٰ ۡ
‫ و ﺗﺮي ﻵۡﻹ ۡرض ﻫﺎﻣﺪة‬j ‫ ۡﻌﺪ ﻋﻠ ٍﻢ ﺷ ۡﻴﺌﺎ‬€ ‫ﻦ‬È ‫ ۡرذل ﻟﻌﻤﺮ ﻟﻜ ۡﻴﻶﻹ • ۡﻌﻠﻢ ﻣ‬8¼ _ ‫ و ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ ﻳﺮد‬89‫ و ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ ﻳﺘﻮ‬l ‫ﺷﺪ• ۡﻢ‬
ٰ ۡ ۡ ٰ ٰ ۡ ۡ ۡ ۡ ۤ
‫ و ﻧ "ﻪ‬8ý‫ ﻟﻤ ۡﻮ‬³ ۡ ‫ ذﻟﻚ ﺑﺎن ﷲ*) ﻫﻮ ﻟﺤﻖ و ﻧ "ﻪ ﻳ‬.‫ج ﺑﻬ ۡﻴ ٍﺞ‬ë ‫ﻞ ز ۡو‬v ‫ﺒﺘ ۡﺖ ﻣ ۡﻦ‬È ‫ت و رﺑ ۡﺖ و ﻧ‬²š‫ﻓﺎذ ﻧﺰﻟﻨﺎ ﻋﻠ ۡﻴﻬﺎ ﻟﻤﺂء ۡﻫ‬
(٦-٥ :٢٢) . ‫ﻞ ~ ۡ` ٍء ﻗﺪﻳۡ ٌﺮ‬v 8ٰ x‫ﻋ‬
People! If you doubt being recreated after death, then reflect that We first created
you from dust, then from a living germ, then from a clot of blood, and then from a
lump of flesh – some complete and some incomplete – We have shown you these
majesties to manifest to you Our power. And We cause to remain in the womb
whatever We please for an appointed term. Then We bring you forth as infants and
give you time that you may reach your prime. Some die young, and some live on
15.Even though He made you pass through various phases of creation.
to abject old age when all that they once knew they know no more. And you see
the earth dry and barren: but no sooner do We send the water down upon it than it
begins to stir and swell putting forth various kinds of growth. That is because God
is the real Lord: He brings to life the dead and has power over all things. (22:5-6)
This subject has also been discussed in verses 14-16 of Sūrah al-Mu’minūn. Those
who want to know the details, can look it up.
ٰ ۡ ً ٰ
‫ﺒﺘﻜ ۡﻢ ﻣﻦ‬È‫﴾ و ﷲ*) ﻧ‬١٦﴿ ‫ ًﺟﺎ‬Dw ‫﴾ و ﺟﻌﻞ ﻟﻘﻤﺮ ﻓ ۡﻴﻬﻦ ﻧ ۡﻮ ًر و ﺟﻌﻞ ﻟﺸ ۡﻤﺲ‬١٥ۙ ﴿ ‫ﻟ ۡﻢ ﺗﺮ ۡو ﻛ ۡﻴﻒ ﺧﻠﻖ ﷲ*) ﺳ ۡﺒﻊ ﺳ ٰﻤ ٰﻮ ٍت ﻃﺒﺎﻗﺎ‬
ۡ ً ٰ ۡ ۡ ً
‫﴾ ﻟﺘ ۡﺴﻠﻜ ۡﻮ ﻣﻨﻬﺎ ﺳﺒﻶًﻹ‬١٩ۙ ﴿ ‫﴾ و ﷲ*) ﺟﻌﻞ ﻟﻜﻢ ﻵۡﻹ ۡرض ﺑﺴﺎﻃﺎ‬١٨﴿ ‫ ًﺟﺎ‬D¥ ‫ﺟﻜ ۡﻢ‬Dá‫﴾ ﺛﻢ •ﻌ ۡﻴﺪ• ۡﻢ ﻓ ۡﻴﻬﺎ و ﻳ‬١٧ۙ ﴿ ‫ﻵۡﻹ ۡرض ﻧﺒﺎﺗﺎ‬
16 ً ‫ﻓﺠ‬
﴾٢٠﴿ ‫ﺎﺟﺎ‬
These six verses can be regarded as part of Noah’s speech; however, it seems to me
that these are insertions from the Almighty in order to complete Noah’s speech.
Several examples of such insertions can be seen in previous sūrahs. A strong
indication that these verses are insertions is that the remaining portion of Noah’s
speech which occurs in verse 21 begins with the words: ‫( ﻗﺎل ﻧ ۡﻮ ٌح رب‬Noah said: O Lord!
…). If verses 15-20 were also part of Noah’s speech, then there was no need to repeat
the words ‫ﻗﺎل ﻧ ۡﻮ ٌح رب‬. This repetition indicates that the above verses are insertions from
the Almighty. In order to connect the subsequent part with the prayer of Noah (sws), it
was indicated that it was partٰ of his speech.
ً
In the verse: ‫ ﻟ ۡﻢ ﺗﺮ ۡو ﻛ ۡﻴﻒ ﺧﻠﻖ ﷲ*) ﺳ ۡﺒﻊ ﺳ ٰﻤ ٰﻮ ٍت ﻃﺒﺎﻗﺎ‬the Almighty has directed man’s attention
to the most prominent sign of His universe: the seven heavens. The implication is that
how can the Almighty Who has the power to create seven heavens one above the other
be unable to create man again? Precisely this same argument is found in the following
ٰ ًۡ ۡ
verse of Sūrah al-Nāzi‘āt: (٢٧:٧٩) ‫ ﺑﻨﻬﺎ‬j ‫( ء ﻧﺘ ۡﻢ ﺷﺪ ﺧﻠﻘﺎ م ﻟﺴﻤﺂء‬is it more difficult to create
you or the sky? He made it, (79:27)). In a slightly different style, this argument can
also be seen in verses 40-41 of Sūrah al-Ma‘ārij..
ٌ
The word ‫ ﻃﺒﺎق‬means “multi-layered; one above the other.” This does not
necessarily mean that, like the folds of a cloth, the sky has seven consecutive folds;
the purpose is to say that there are seven distinct worlds raised high and each has
seven heavens. Such facts mentioned in the Qur’ān are meant to present a picture of
God’s infinite power. It is enough to believe in them in the broad sense. The reality
will manifest on the Day the Almighty will unveil it. No one except God can unveil it.
16. Have you not seen how He has made seven heavens one above the other, and made the
moon a light therein and the sun a lamp, and it is He Who has grown you from the earth in
such an elaborate way. Then, to the earth He returns you and will bring you forth from it
without any hindrance. And God has leveled out the earth for you so that you may walk in its
wide tracks.
Science has very limited access and however much it has been able to unfold, has only
increased man’s bewilderment instead of having knowledge of this reality, which will
only be unveiled in the Hereafter.
ۡ
After directing man’s attention to the heavens, the next verse: ‫و ﺟﻌﻞ ﻟﻘﻤﺮ ﻓ ۡﻴﻬﻦ ﻧ ۡﻮ ًر و ﺟﻌﻞ‬
‫ ًﺟﺎ‬Dw ‫ ﻟﺸ ۡﻤﺲ‬directs his attention to the great signs they contain: it is the Almighty Who
has made the moon a light therein and the sun a lamp in order to illuminate them. This
also is a reference to God’s great wisdom and universal providence besides His
power. Thus had this arrangement not been made, this world would have remained
plunged in darkness. If even after these obvious signs, there are people who do regard
the Hereafter to be an impossibility, then there is nothing which can open their eyes. It
needs to be kept in consideration here that all the signs of God’s mercy and
providence in this world necessitate a Day of accountability. This argument has been
discussed at various places in this exegesis.
After directing man’s attention to the heavens andٰ its signs, in the subsequent verses
ۡ ۡ ً
(١٨-١٧) .‫ ًﺟﺎ‬D¥ ‫ﺟﻜ ۡﻢ‬Dá‫ﺒﺘﻜ ۡﻢ ﻣﻦ ﻵۡﻹ ۡرض ﻧﺒﺎﺗﺎ ﺛﻢ •ﻌ ۡﻴﺪ• ۡﻢ ﻓ ۡﻴﻬﺎ و ﻳ‬È‫ و ﷲ*) ﻧ‬attention is directed at the signs
of the earth. First of all, the most noble of the earth’s creatures: human beings are
presented. It is said that the Almighty has grown them from the earth and later, to the
earth He returns them and then He will bring them forth from it one day.
The inimitability of the eloquence of the Qur’ān is evident from this verse as well.
The claim made in them itself constitutes a very clear argument. If all this is unfolded,
the overall discourse will be something to the effect: just as vegetation sprouts from
the earth, the Almighty has grown man from it, and just as everything that sprouts
from the earth dies and is brought back to it, in a similar manner, man will also
become the dust of the earth; then just as man witnesses that whenever the Almighty
wants, He enlivens dead vegetation, in a similar manner, whenever He wants, He will
bring man back to life without any bother.
ً ۡ
The verbal nouns ‫ ﻧﺒﺎﺗﺎ‬and ‫ ًﺟﺎ‬D¥ are meant to emphasize their respective verbs. The
aspects through which verbs are emphasized are different and for this reason, it is
difficult to translate such expressions in Urdu.17 Thus, for example, the expression
ً
‫ﺒﺘﻜ ۡﻢ ﻣﻦ ﻵۡﻹ ۡرض ﻧﺒﺎﺗﺎ‬È‫ ﻧ‬can also mean “you were grown from the earth with great might and
wisdom,” and it can also mean “you were grown from this earth with great ease,” and
it can also mean “you were grown from this earth in an elaborate manner.” I have
preferred the translation which reflects the elaborate manner in which man was
created as well as the might and wisdom with which he was created because parallel
verses of the Qur’ān reinforce this interpretation. I have explained this in detail under
ۡ ۡ ۡ
‫ و ﻗ ۡﺪ ﺧﻠﻘﻜ ۡﻢ ﻃﻮ ًر‬earlier. In the translation of ‫ ًﺟﺎ‬D¥ ‫ﺟﻜ ۡﻢ‬Dá‫و ﻳ‬, I have preferred the meaning of
ease for similar reasons; however, other interpretations are also possible. I am unable
to find a style that can encompass all the aspects of this construction.
17. The case of English is no different. (Translator)
ً ۡ ً ۡ ٰ
ً ‫ و ﷲ*) ﺟﻌﻞ ﻟﻜﻢ ﻵﻹ ۡرض ﺑﺴﺎﻃﺎ ﻟﺘ ۡﺴﻠﻜ ۡﻮ ﻣﻨﻬﺎ ﺳﺒﻶﻹ ﻓﺠ‬attention is directed at the earth
In the verses: ‫ﺎﺟﺎ‬
itself – a manifest sign which also attests to the great power and wisdom of the
Almighty as well as to His infinite mercy and favours. It is said that the earth has been
spread out beneath man’s feet and to keep it firm and to maintain its balance,
mountains have been nailed into it; within these mountains, paths and passes have
been made so that man is not trapped behind these great walls and is able to go from
one place to another.
It should be kept in mind that in order to make the earth a flooring, it is essential that
it be balanced. Thus the Qur’ān has specially pointed out that for this purpose the
ۡ ٰۡ
Almighty has set firm mountains on it. In Sūrah al-Naḥl, it is said: ‫` ۡن ﺗﻤ ۡﻴﺪ‬Ò ‫ ﻵﻹ ۡرض رو‬89 ³Ï‫و ﻟ‬
(١٥:١٦) ‫( ﺑﻜ ۡﻢ‬He set firm mountains upon the earth lest it should move away with you,
(16:15). In Sūrah al-Nabā’, the words are: (٧-٦ :٧٨) . ‫ﺎد‬ ً ‫( ﻟ ۡﻢ ﻧ ۡﺠﻌﻞ ﻵۡﻹ ۡرض ﻣ ٰﻬ ًﺪ و ﻟۡﺠﺒﺎل ۡوﺗ‬have
We not made the earth a cradle and made the mountains pegs? (78:6-7)). Similarly,
there are other verses in the Qur’ān also which point out this aspect. A further favour of
the Almighty was that when He set mountains on the earth, He set them in a manner
that man could go across these mountains through various naturally built passes
between them. The word ‫ﺎﺟﺎ‬ ً ‫ ﻓﺠ‬is the plural of ‫ﻓ ٌﺞ‬. This word is not used for general
paths; it is used for passes and paths between ٌ mountains. I have already explained this
in Sūrah al-Ḥajj under the expression: ‫ ﻓﺞ ﻋﻤﻴﻖ‬.
ٌ ْ
ۤ
18
﴾٢١ۚ ﴿ ‫ و ﺗﺒﻌ ۡﻮ ﻣ ۡﻦ ﻟ ۡﻢ ﻳﺰ ۡده ﻣﺎﻟ "ﻪ و وﻟﺪ "ه ﻵﻹ ﺧﺴ ًﺎر‬8ۡ ž‫ﻗﺎل ﻧ ۡﻮ ٌح رب ﻧﻬ ۡﻢ ﻋﺼ ۡﻮ‬
After the insertion verses ended on the previous verse, the discourse now connects
back to Noah’s supplication. Thus the words ‫ ﻗﺎل ﻧ ۡﻮ ٌح رب‬have come to specify that
Noah’s supplication is commencing.
Here, Noah (sws) is mentioning the reaction of his people which occurred in the
third and last phase of his preaching mission. In this phase, Noah had communicated
the truth to his people completely and they had been left with no excuse to deny it;
instead of following him, they defied him and continued to follow their leaders –
leaders whose wealth and affluence only added to their ruin. The implication is that,
instead of being grateful for these favours, they became even more arrogant and
stubborn on their ways and were not inclined to hear a single word of Noah’s call. In
verses 14 and 15 of Sūrah Qalam, it is said that since the Quraysh have abundant
wealth and children, when they are asked to have fear of the evil fate they will meet
for denying their prophet and when the tales of previous nations who had also denied
their respective prophets are recounted before them, they reply with great conceit that
these are fables of the ancients and that they will not be over-awed by them.
18. Noah said: O Lord! They have disobeyed me and followed those whose wealth and
children only added to their ruin.
ۡ
19
﴾٢٢ۚ ﴿ ‫ ﻛﺒ ًﺎر‬Dً ¸‫ ۡو ﻣ‬D¸‫و ﻣ‬
ْ
The word ‫ ﻛﺒ ٌﺎر‬is an exaggerated form of Oٌ P‫ﻛﺒ‬. In other words, they contrived great
schemes to defeat the preaching mission of Noah (sws), to make the masses
disgruntled by his calls and to incite them against him. The details of these
machinations are not mentioned here; however, it is not difficult to comprehend them.
The arrogant people of every era try to contrive various schemes to lead their people
away from the truth. One can easily imagine from these schemes what Noah’s people
would have contrived against him.
ً
20
Ë ‫و ﻗﺎﻟ ۡﻮ ﻵﻹ ﺗﺬرن ٰ ﻟﻬﺘﻜ ۡﻢ و ﻵﻹ ﺗﺬرن ود و ﻵﻹ ﺳﻮ ًﻋﺎ‬
﴾٢٣ۚ ﴿ Dً Þۡ ‫ و ﻵﻹ •ﻐ ۡﻮث و •ﻌ ۡﻮق و ﻧ‬Ä
This is the detail of the stubbornness and obduracy of the leaders of Noah’s people
referred to in the previous verse. Mentioned in this verse are their great idols. They
were regarded to be deities by their masses in every sense of the word. For this reason,
they called out their names and called upon their masses to fully adhere to them. They
are told that if they show compromise in the slightest sense, their ancestral religion
might face grave danger.
It is clearly evident from the names of these idols that they are Arabic names.
Noah’s people inhabited the north of Hijāz; so it is not improbable that their language
was Arabic. The tenacity of these idols is remarkable as the deluge had destroyed
every sign of Noah’s people, yet these idols were still worshipped. It is evident from
history that later on they were once again worshipped by various Arab tribes. Thus the
Banū Kalb, a branch of the Quḍā‘ah tribe, worshipped the idol of Wadd. Suwā‘ was
worshipped by the Hudhayl tribe and Yagūth was worshipped by some branches of
the Ṭay tribe. Similarly, Ya‘ūq was worshipped by one branch of the Hamdān tribe
and Nasr was worshipped by one branch of the Ḥimyar tribe. The sequence in which
these idols are mentioned here shows their ranks and status in descending order. In
other words, Wadd and Suwā‘ occupied a higher status than Yagūth, Ya‘ūq and Nasr.
ۡ ٰ ۡ
21
﴾٢٤﴿ ‫ ﻵﻹ ﺿ ٰﻠﻶًﻹ‬VP‫ و ﻵﻹ ﺗﺰد ﻟﻈﻠﻤ‬$ÄOً P‫و ﻗ ۡﺪ ﺿﻠ ۡﻮ ﻛﺜ‬
In this verse, Noah (sws) has expressed sorrow at the attitude of the leaders of his
people. Simultaneously, he prayed to the Almighty to increase these wrongdoers in
further error so that they can swiftly become worthy of divine punishment and the
earth is cleansed of their stink.
The Almighty has not created man in this world to become a burden on it. He has
19. And they contrived great schemes.

20.And said: “Abandon not these gods of yours whatsoever and abandon not Wadd nor
Suwā‘; and neither Yaghūth nor Ya‘ūq nor Nasr.”
21. And they misled many. And only increase these wrongdoers in further error.
been created to struggle for success in life.
ۡ ۡ ً ۤ
‫ رﺑﻨﺎ‬l ‫ ﻟﺤ ٰﻴﻮة ﻟﺪﻧﻴﺎ ® رﺑﻨﺎ ﻟﻴﻀﻠ ۡﻮ ﻋ ۡﻦ ﺳﺒ ۡﻴﻠﻚ‬89 ‫ﻋ ۡﻮن و ﻣﻶﻹ "ه زﻳۡﻨﺔ و ۡﻣﻮ ﻵًﻹ‬D°ۡ ‫` رﺑﻨﺎ ﻧﻚ ٰ ﺗ ۡﻴﺖ‬Òٰ ‫و ﻗﺎل ﻣ ۡﻮ‬
ۡ ٰ ۡ ۡ
(٨٨:١٠) .‫` ﻳﺮو ﻟﻌﺬ ب ﻵۡﻹ ۡﻟﻴﻢ‬a‫ ﻗﻠ ۡﻮﺑﻬ ۡﻢ ﻓﻶﻹ ﻳ ۡﺆﻣﻨ ۡﻮ ﺣ‬8ٰx‫ ۡﻣﻮ ﻟﻬ ۡﻢ و ﺷﺪ ۡد ﻋ‬8¼x‫ﻃﻤ ۡﺲ ﻋ‬
And “Lord,” said Moses: “You have bestowed on Pharaoh and his nobles
splendour and riches in this life, so that they may stray from Your path. Lord,
destroy their riches and harden their hearts, so that they shall persist in disbelief
until they face the woeful scourge.” (10:88)
ۡ ٰ ۡ ٓ
22
Ë ‫ﻗ ۡﻮ ﻓﺎ ۡدﺧﻠ ۡﻮ ﻧ ًﺎر‬DÛ ‫ﺘﻬ ۡﻢ‬r‫ﻣﻤﺎ ﺧﻄ ۡﻴـ ٰـ‬
﴾٢٥﴿ ‫ ﻓﻠ ۡﻢ ﻳﺠﺪ ۡو ﻟﻬ ۡﻢ ﻣ ۡﻦ د ۡون ﷲ*) ﻧﺼ ًﺎر‬Ä
These words do not form part of Noah’s prayer. They are insertions (taḍmīn) from
the Almighty, just as there were insertions from Him earlier on. They show that Noah
(sws) had prayed at the right time and for the right purpose. So, as soon as he had
uttered the first sentence of this prayer, it was accepted by the Almighty. If these glad
tidings had been placed at the end of Noah’s prayer, their acceptance would not have
been highlighted. Thus, it was placed right after the first sentence of the prayer.
Examples of such insertions can be seen in earlier sūrahs also.
The verse says that it was because of God’s wrath that these people were faced with
the torments of both fire and water: in this world they were drowned and on the Day
of Judgement, they will be cast into the fire of Hell.
ۡ ٰ
The implication of the part of the verse ‫ ﻓﻠ ۡﻢ ﻳﺠﺪ ۡو ﻟﻬ ۡﻢ ﻣ ۡﻦ د ۡون ﷲ*) ﻧﺼ ًﺎر‬is that, when they
were warned about the punishment they would show conceit on the basis of their
worldly power and alleged deities; however, when the punishment of God would
come, they will find no one to help them.
ۤ ٰۡ
23
﴾٢٧﴿ ‫﴾ ﻧﻚ ۡن ﺗﺬ ۡرﻫ ۡﻢ •ﻀﻠ ۡﻮ ﻋﺒﺎدك و ﻵﻹ ﻳﻠﺪ ۡو ﻵﻹ ﻓﺎﺟ ًﺮ ﻛﻔ ًﺎر‬٢٦﴿ ‫ ﻵۡﻹ ۡرض ﻣﻦ ﻟﻜ¦ ۡﻳﻦ دﻳ ًﺎر‬8x‫و ﻗﺎل ﻧ ۡﻮ ٌح رب ﻵﻹ ﺗﺬ ۡر ﻋ‬
After the insertion verses, the prayer of Noah (sws) resumes from this verse. Thus,
the words ‫ و ﻗﺎل ﻧ ۡﻮ ٌح رب‬clearly indicate this resumption. Had the insertion verses not been
present, there was no need to repeat these words; they have been repeated to dispel
any confusion.
If it is said in Arabic ‫ ﻟﺪ ر دﻳﺎر‬89 ‫ ﻣﺎ‬it would mean that there is no one in the house. This
prayer is said in such sweeping words because of reasons cited earlier. A rasūl decides
the fate of his nation in this world because he communicates the truth to his people to
22. Because of their misdeeds they were drowned; then were cast into a great Fire. Then
they found none to help them against God.
23. And Noah said: O Lord! Leave not one of these disbelievers in the land. If You spare
them, they will mislead Your servants and will beget none but sinners and disbelievers.
the extent that they are left with no excuse to deny it; after this, they become worthy
of punishment. In this verse, Noah (sws) has implored to the Almighty that if He
spares any of them, they will only beget disbelievers and the wretched. It should
remain clear that though each child is born with the true nature endowed to him by
God, his parents, his environment and the society play the greatest role in his
instruction and training. If his surroundings are good, it is hoped that he will be raised
on true faith and if these surroundings are replete with disbelief, then as is evident
from a narrative,24 the child will be fully influenced by them. Noah (sws) had fully
evaluated his people and seen that not the slightest trace of piety and faith remained in
them; for this reason, he said that these people will only beget sinners and
disbelievers; they will not produce a single pious soul.
ۡ ٰ ٰ ۡ ۡ ۡ ً ۡ
25
﴾٢٨﴿ ‫ ﻵﻹ ﺗﺒ ًﺎر‬VP‫ و ﻵﻹ ﺗﺰد ﻟﻈﻠﻤ‬j ‫ و ﻟﻤ ۡﺆﻣﻨﺖ‬VP‫` ﻣ ۡﺆﻣﻨﺎ و ﻟﻠﻤ ۡﺆﻣﻨ‬a‫ و ﻟﻮ ﻟﺪي و ﻟﻤ ۡﻦ دﺧﻞ ﺑ ۡﻴ‬8ۡ _ ۡ ¦‫رب ﻏ‬
Here, at the end, Noah (sws) has sought forgiveness for himself, his parents, those
who will seek refuge in his house as believers as well as for all believing men and
women. He has ended his prayer on inviting doom for those who remained adamant
on their polytheism and disbelief and thereby called for this fate.
It is evident from Noah’s seeking forgiveness for his parents that the parents have a
great right on their children, as has been emphasized in several places in the Qur’ān.
Some people are of the opinion that his parents were believers; however, there is no
indication for this in the Qur’ān. It is possible that they had died before Noah (sws)
began his preaching mission or before he completed it. In both these cases, praying for
their forgiveness was to fulfill this right they had on him. It is evident that the
Almighty also had not stopped him from this prayer in these phases.
It is evident from the words that in the last phase Noah (sws) had announced among
his people that those who want to seek refuge from the punishment should seek shelter
in his house.
By the grace of God, I come to the end of this sūrah’s explanation.
VP‫ دﻋﻮ ﻧﺎ أن ﻟﺤﻤﺪ ﷲ*) رب ﻟﻌﻠﻤ‬D¥‫( و آ‬and our last word is that all gratitude is for God, the Lord
of the universe).
24. Reference is to the narrative reported by Abū Hurayrah (rta) from the Prophet (sws):
ْ ْ
‫ ﻧﻪ و ﻳﻤﺠﺴﺎﻧﻪ‬Dd‫ ﻟﻔ¡ ة ﻓﺄﺑﻮ ه ﻳﻬﻮد ﻧﻪ و ﻳﻨ‬8x‫ﻣﺎ ﻣﻦ ﻣ ْﻮﻟﻮ ٍد إﻵﻹ ﻳﻮﻟﺪ ﻋ‬
Every child is born on [true] nature; it is his parents who make him a Jew or a Christian
or a Magian. See: Al-Bukhārī, Al-Jāmi‘ al-ṣaḥīḥ. vol. 1, 456, (no. 1293).
25. Forgive me, Lord, and forgive my parents and everyone who enters my house as a
believer and forgive all believing men and believing women and increase these disbelievers
only in ruin.
Raḥmānābād,
19th September 1978 AD
15th Shawwāl 1398 AH
______________
Sūrah al-Jinn (72)
Sūrah al-Jinn
Central Theme, Relationship with Previous Sūrah and Analysis of the Discourse
This sūrah is the counterpart of Sūrah Nūḥ the previous sūrah. Both form a
complimentary pair. There is no basic difference between the central themes of both
sūrahs. In the previous sūrah, a soul-stirring and a soul-searching picture of the
stubbornness and arrogance shown by the leaders of Noah’s nation, of the way they
closed their ears to the calls of their Messenger and of the fate they reached is
presented before the leaders of the Quraysh. Now, in this sūrah, they are being shown
that the same Qur’ān from which they feel such great aversion cast such a potent
influence on a group of jinn that it embarked upon spreading its message among its
brethren. So aversive were Noah’s people in this regard that they would thrust their
fingers in their ears and leap at the person who would recite it out to them, disgustedly
running away when they would hear it. The incident of the jinn hearing the Qur’ān as
mentioned in this sūrah has already been alluded to in Sūrah al-Aḥqāf (46:29-32). I
have already mentioned in the explanation of these verses why this incident has been
related before the leaders of the Quraysh. The first reason was to incite their sense of
honour: if the jinn, who are not even the direct addressees of the Qur’ān could be so
deeply moved on accidentally hearing it, how is it that these leaders of the Quraysh
for which the whole Qur’ān has been specifically revealed are showing indifference to
it. Day and night, a messenger of God is calling them towards it, while they are so
unfortunate that instead of opening their hearts to his calls, they have become avowed
enemies of those who are presenting it. The second reason for relating this incident
before the leaders of the Quraysh was to assure the Prophet (sws). If the miscreants of
his nation were not treasuring the Qur’ān, he should not be sad; people whose hearts
are dead will not benefit from it, however much they try. On the other hand, those
who even have the slightest ability to appreciate the truth will benefit from it, even if
they accidentally chance by to hear it, whether they are its addressees or not and
whether any arrangement is made to read it out to them or not.
People who are only slaves to their faculties of sensation and who deny the existence
of things beyond these faculties will not be affected by the manner in which a group of
jinn were moved by the Qur’ān; they are not even addressed here. The addressees here
are the idolaters of the Quraysh who were not so dumb as to believe only in things they
could see or touch. They not only believed in the existence of the jinn, they had also set
up a whole system of soothsaying through which they maintained contacts with them.
Tadabbur-i-Qur’ān Vol.8: Sūrah al-Jinn 506
For this reason, the Qur’ān has narrated to them this incident as something very
important. If they want, they too can benefit from this information. Through
soothsayers, they would receive various information from the miscreants among the
jinn. The Qur’ān has presented before them a report of the righteous among them so that
those among these leaders of the Quraysh who have the ability to distinguish between
good and evil are guided to embrace faith. The Qur’ān has related before them some
facts of the unknown and unseen world so that the seekers of the truth can gain benefit
from this. Although the slaves to the faculties of sense only will call all this a product of
one’s imagination, providence does not deprive people of its blessings if some unworthy
elements fail to recognize and value it.

ٰ
ۤ ۡ ٰ ۡ ۤ ً ۤ ۡ
‫ك ﺑﺮﺑﻨﺎ‬D§‫ و ﻟ ۡﻦ ﻧ‬j ‫ ﻟﺮﺷﺪ ﻓﺎﻣﻨﺎ ﺑ ٖﻪ‬8_ ‫ۙ﴾ ﻳ ۡﻬﺪ ۡي‬١﴿ ‫ ٰ ﻧﺎ ﻋﺠ ًﺒﺎ‬Dۡ ‹ ‫¦ ٌ ﻣﻦ ﻟﺠﻦ ﻓﻘﺎﻟ ۡﻮ ﻧﺎ ﺳﻤ ۡﻌﻨﺎ‬o ‫ ﻧﻪ ۡﺳﺘﻤﻊ‬8_ ³»‫ﻗ ۡﻞ ۡو‬
ۤ ً ٰ ً
‫ۙ﴾ و ﻧﺎ ﻇﻨﻨﺎ ۡن‬٤﴿ ‫ ﷲ*) ﺷﻄﻄﺎ‬8x‫ﺎن •ﻘ ۡﻮل ﺳﻔ ۡﻴﻬﻨﺎ ﻋ‬v ‫ۙ﴾ و ﻧ "ﻪ‬٣﴿ ‫ ﺟﺪ رﺑﻨﺎ ﻣﺎ ﺗﺨﺬ ﺻﺎﺣﺒﺔ و ﻵﻹ وﻟ ًﺪ‬8ٰx‫ ٰﻌ‬h ‫﴾ و ﻧ "ﻪ‬٢ۙ ﴿ ‫ﺣ ًﺪ‬
ً ۡ
‫ۙ﴾ و‬٦﴿ ‫ د ۡوﻫ ۡﻢ رﻫﻘﺎ‬¤° ‫ﺎل ﻣﻦ ﻵۡﻹﻧﺲ •ﻌ ۡﻮذ ۡون ﺑﺮﺟ ٍﺎل ﻣﻦ ﻟﺠﻦ‬
ۡ ٌ ‫ﺎن رﺟ‬v ‫ۙ﴾ و ﻧ "ﻪ‬٥﴿ ‫ ٰﷲ*) ﻛﺬ ًﺑﺎ‬8x‫ﻘ ۡﻮل ﻵۡﻹﻧۡﺲ و ﻟۡﺠﻦ ﻋ‬h ‫ﻟ ۡﻦ‬
ٰ ٰ ۡ
‫﴾ و ﻧﺎ‬٨ۙ ﴿ ‫ ًﺳﺎ ﺷﺪ ۡﻳ ًﺪ و ﺷﻬ ًﺒﺎ‬Dþ ‫ۙ﴾ و ﻧﺎ ﻟﻤ ۡﺴﻨﺎ ﻟﺴﻤﺂء ﻓﻮﺟ ۡﺪﻧﻬﺎ ﻣﻠﺌ ۡﺖ‬٧﴿ ‫ﻧﻬ ۡﻢ ﻇﻨ ۡﻮ ﻛﻤﺎ ﻇﻨﻨﺘ ۡﻢ ۡن ﻟ ۡﻦ ﻳ ۡﺒﻌﺚ ﷲ*) ﺣ ًﺪ‬
ٌ ۤ ٰ ۡ ۡ
‫ ﻵۡﻹ ۡرض ۡم‬89 ‫ ر ۡﻳﺪ ﺑﻤ ۡﻦ‬Du ‫﴾ و ﻧﺎ ﻵﻹ ﻧ ۡﺪر ۡي‬٩ۙ ﴿ ‫ ﻓﻤ ۡﻦ ﻳ ۡﺴﺘﻤﻊ ﻵۡﻹن ﻳﺠ ۡﺪ ﻟ "ﻪ ﺷﻬ ًﺎﺑﺎ رﺻ ًﺪ‬j ‫ﻘﻌﺪ ﻣﻨﻬﺎ ﻣﻘﺎﻋﺪ ﻟﻠﺴ ۡﻤﻊ‬o ‫ﻛﻨﺎ‬
ٰ ۤ ٰ ٰ
89 )*‫ ۡﻌﺠﺰ ﷲ‬o ‫﴾ و ﻧﺎ ﻇﻨﻨﺎ ۡن ﻟ ۡﻦ‬١١ۙ ﴿ ‫ﻖ ﻗﺪ ًد‬£‫آ‬Dõ ‫ ﻛﻨﺎ‬j ‫﴾ و ﻧﺎ ﻣﻨﺎ ﻟﺼﻠﺤ ۡﻮن و ﻣﻨﺎ د ۡون ذﻟﻚ‬١٠ۙ ﴿ ‫ر د ﺑﻬ ۡﻢ رﺑﻬ ۡﻢ رﺷ ًﺪ‬
ً ۡ ۡ
‫﴾ و ﻧﺎ ﻣﻨﺎ‬١٣ۙ ﴿ ‫ﻦ ﺑﺮﺑ ٖﻪ ﻓﻶﻹ ﻳﺨﺎف ﺑﺨ ًﺴﺎ و ﻵﻹ رﻫﻘﺎ‬È ‫ ﻓﻤ ۡﻦ ﻳ ۡﺆﻣ‬j ‫﴾ و ﻧﺎ ﻟﻤﺎ ﺳﻤ ۡﻌﻨﺎ ﻟﻬ ¼ﺪي ٰ ﻣﻨﺎ ﺑ ٖﻪ‬١٢ۙ ﴿ ‫ ۡﻌﺠﺰ "ه ﻫﺮ ًﺑﺎ‬o ‫ﻵۡﻹ ۡرض و ﻟ ۡﻦ‬
ٰۡ ٰۡ ۡ
‫﴾ و ۡن ﻟﻮ‬١٥ۙ ﴿ ‫﴾ و ﻣﺎ ﻟﻘﺴﻄ ۡﻮن ﻓ–ﺎﻧ ۡﻮ ﻟﺠﻬﻨﻢ ﺣﻄ ًﺒﺎ‬١٤﴿ ‫ ۡو رﺷ ًﺪ‬DE‫ﻚ ﺗ‬TÊ‫ ﻓﻤ ۡﻦ ۡﺳﻠﻢ ﻓﺎوﻟ‬j ‫ﻟﻤ ۡﺴﻠﻤ ۡﻮن و ﻣﻨﺎ ﻟﻘﺴﻄ ۡﻮن‬
ۡ ۡ ۡ ۡ ً ً ۡ ٰۡ ۡ ۡ
﴾١٧ۙ ﴿ ‫ رﺑ ٖﻪ ﻳ ۡﺴﻠﻜﻪ ﻋﺬ ًﺑﺎ ﺻﻌ ًﺪ‬D—‫ و ﻣ ۡﻦ • ۡﻌﺮض ﻋ ۡﻦ ذ‬j ‫﴾ ﻟﻨﻔﺘﻨﻬ ۡﻢ ﻓ ۡﻴﻪ‬١٦ۙ ﴿ ‫ﺂء ﻏﺪﻗﺎ‬ ‫ ﻟ¡ •ﻘﺔ ﻵﻹﺳﻘﻴﻨﻬﻢ ﻣ‬8x‫ۡﺳﺘﻘﺎﻣ ۡﻮ ﻋ‬
ۤ ۡ ٰ ٰ ٰ ۡ
‫﴾ ﻗﻞ ﻧﻤﺎ‬Ð١Q ٩﴿ ‫ﺎد ۡو ﻳﻜ ۡﻮﻧ ۡﻮن ﻋﻠ ۡﻴﻪ ﻟﺒ ًﺪ‬v ‫﴾ و ﻧ "ﻪ ﻟﻤﺎ ﻗﺎم ﻋ ۡﺒﺪ ﷲ*) ﻳ ۡﺪﻋ ۡﻮه‬١٨ۙ ﴿ ‫و ن ﻟﻤ ٰﺴﺠﺪ ﷲ*) ﻓﻶﻹ ﺗ ۡﺪﻋ ۡﻮ ﻣﻊ ﷲ*) ﺣ ًﺪ‬
ٰ ۡ ۤ ۡ ۤ
‫ و ﻟ ۡﻦ ﺟﺪ ﻣ ۡﻦ‬ÄË‫ ﻣﻦ ﷲ*) ﺣ ٌﺪ‬8ۡ žOP‫ ﻟ ۡﻦ ﻳﺠ‬8ۡ ž ‫﴾ ﻗ ۡﻞ‬٢١﴿ ‫ و ﻵﻹ رﺷ ًﺪ‬æً ‫ ﻵﻹ ۡﻣﻠﻚ ﻟﻜ ۡﻢ‬8ۡ ž ‫﴾ ﻗ ۡﻞ‬٢٠﴿ ‫ك ﺑ ٖﻪۤ ﺣ ًﺪ‬Du ‫ و ﻵﻹ‬8ۡ ã‫ۡدﻋ ۡﻮ ر‬
¼ ۤ ٰ ٰ ٰ ً ۡ
à‫﴾ ﺣ‬٢٣Q ﴿ ‫ و ﻣ ۡﻦ • ۡﻌﺺ ﷲ*) و رﺳ ۡﻮﻟ "ﻪ ﻓﺎن ﻟ "ﻪ ﻧﺎر ﺟﻬﻨﻢ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ ﺑ ًﺪ‬j ‫﴾ ﻵﻹ ﺑ ٰﻠﻐﺎ ﻣﻦ ﷲ*) و ر ٰﺳ ٰﻠﺘ ٖﻪ‬٢٢ۙ ﴿ ‫د ۡوﻧ ٖﻪ ﻣﻠﺘﺤ ًﺪ‬
ۤ ۡ
8ۤۡ ã‫ ۡﻳ ٌﺐ ﻣﺎ ﺗ ۡﻮﻋﺪ ۡون ۡم ﻳ ۡﺠﻌﻞ ﻟ "ﻪ ر‬D‹ ‫﴾ ﻗ ۡﻞ ۡن ۡدر ۡي‬٢٤﴿ ‫ و ﻗﻞ ﻋﺪ ًد‬æً ç‫ذ ر ۡو ﻣﺎ ﻳ ۡﻮﻋﺪ ۡون ﻓﺴﻴ ۡﻌﻠﻤ ۡﻮن ﻣ ۡﻦ ﺿﻌﻒ ﻧﺎ‬
ۡ ۡ ۡ ۡ
‫ ﻳﺪ ۡﻳﻪ و ﻣ ۡﻦ ﺧﻠﻔ ٖﻪ‬VP‫ﻦ ﺑ‬È ‫` ﻣ ۡﻦ رﺳ ۡﻮ ٍل ﻓﺎﻧ "ﻪ ﻳ ۡﺴﻠﻚ ﻣ‬%ٰ h‫﴾ ﻵﻹ ﻣﻦ ۡر‬٢٦ۙ ﴿ ‫ ﻏ ۡﻴﺒ ٖﻪۤ ﺣ ًﺪ‬8ٰx‫﴾ ٰﻋﻠﻢ ﻟﻐ ۡﻴﺐ ﻓﻶﻹ ﻳﻈﻬﺮ ﻋ‬٢٥﴿ ‫ﻣ ًﺪ‬
﴾٢٨﴿ ‫ﻞ ~ ۡ` ٍء ﻋﺪ ًد‬v `&ٰ ‫﴾ ﻟﻴ ۡﻌﻠﻢ ۡن ﻗ ۡﺪ ۡﺑﻠﻐ ۡﻮ ر ٰﺳ ٰﻠﺖ رﺑﻬ ۡﻢ و ﺣﺎط ﺑﻤﺎ ﻟﺪ ۡﻳﻬ ۡﻢ و ۡﺣ‬٢٧ۙ ﴿ ‫رﺻ ًﺪ‬
Tell them: “It has been revealed to me that when a group of jinn listened to the
Qur’ān, they said to their people: ‘We have heard a Qur’ān wondrous, which shows
guidance to the right path; so we have professed faith in it and we will not by any
means associate anyone with our Lord and that exalted is the majesty of our Lord; He
has neither taken a wife for Himself nor does He have any children. And that this
foolish [leader] of ours has been saying absolutely false things about God. And that
we thought that no man or jinn could forge a lie against God. And that there were
some among men who had been seeking refuge with some among the jinn so they
only increased them in their rebellion. And that like you, they also thought that God
would never raise the dead. And we deeply observed the heavens and found it filled
with stern guards and meteors. And we were able to sit in some of its stations to
eavesdrop, but now whoever tries to eavesdrop finds a meteor waiting for him. And
that we do not know whether any ill has been intended for those on earth or whether
their Lord has intended something good for them. And that there are pious among us
also and some who are otherwise; our paths are separate. And that we acknowledge
that we cannot escape God’s grasp by setting off to some place in this earth or by
running away somewhere in the heavens. And that when we heard words of guidance,
we believed in it. So, he who believes in his God their Lord will have no fear of any
loss or any injustice. And that there are obedient among us and also disobedient; so,
those who are obedient will find themselves on the right path and those who are
disobedient will become the firewood of Hell.’” (1-15)
And it has also been revealed to me that if these [Quraysh] had adhered to the
straight path, We would have bestowed on them rain in abundance so that We could
test them by this, and those who turn away from the Reminder of their Lord, He will
put them through an ever-increasing torment. And that mosques are only for the
worship of God; so invoke not any one with God. And that when this servant of God
stands to invoke only Him, it seems as if they will rush upon him. Tell them: “I invoke
my Lord only and will not associate partners with Him.” Tell them: “I have no
authority to harm or benefit.” Tell them: “None can protect me from God nor can I
find any refuge besides Him.” Only to inform you from God and to communicate His
messages to you. And those who disobey God and His Prophet shall abide forever in
the fire of Hell. Until these people behold that what they are being warned of, then
they shall know who is the weakest in help and who is the fewest in numbers. Tell
them: “I do not know whether that with which you are being threatened is imminent,
or whether My Lord will postpone it a little more.” Only He knows the unknown, and
He never reveals His unknown to anyone. As for those whom He chooses as His
messengers, He guards them from behind and from the front that He may know if they
have delivered the messages of their Lord; and He surrounds them from all sides and
keeps count of all their things. (16-28)
Explanation
ً ۤ ۡ
1
﴾١ۙ ﴿ ‫ ٰ ﻧﺎ ﻋﺠ ًﺒﺎ‬Dۡ ‹ ‫¦ ٌ ﻣﻦ ﻟﺠﻦ ﻓﻘﺎﻟ ۡﻮ ﻧﺎ ﺳﻤ ۡﻌﻨﺎ‬o ‫ ﻧﻪ ۡﺳﺘﻤﻊ‬8_ ³»‫ﻗ ۡﻞ ۡو‬
The words ³»‫ﻞ ۡو‬ۡ ‫( ﻗ‬tell them) clearly indicate the fact that the impressions of the jinn
cited in this sūrah are not narrated to the Prophet (sws) directly from their tongue;
these impressions have been revealed to the Prophet (sws) by the Almighty. A group
of jinn chanced by the Prophet (sws) while he was reciting the Qur’ān. They were so
moved by it that they intently listened to what was being recited. Such was the
pronounced effect of its wondrous words on them that they embarked upon calling
their own brethren towards it.
When did this incident happen? It is difficult to give a certain answer to this
question. In my opinion, this is a detailed version of the same incident referred to
rather concisely in Sūrah al-Aḥqāf. I have already referred to its background and
context in the exegesis of that sūrah in the light of various narratives. These
impressions of the jinn have been conveyed to the Prophet (sws) so that he may
inform his people of them. The implication is that the same Qur’ān which they are
treating in such a disdainful manner by shutting their ears to it, and have set off to
become the enemies of its reciter, even though it was specifically revealed for them
had a profound influence on some bright jinn. So potent was this influence that they
became ardent fans of it and embarked upon calling their people towards it, even
though they were not the direct addressees of this Book.
The word ‫ﻞ‬ ْ ‫ ﻗ‬clearly shows that the Prophet (sw) has been informed of these
impressions of the jinn so that he conveys them to the leaders of the Quraysh to
awaken their sense of honour. In a passing manner, these words also assure the
Prophet (sws) that he should not feel sad if his message is not receiving recognition by
such worthless people. If they are not valuing this Book, then neither is the Book to be
blamed nor the Prophet (sws); it is because of their own evil nature.
ً ۤ
The words ‫ ٰ ﻧﺎ ﻋﺠ ًﺒﺎ‬Dۡ ‹ ‫ ﻓﻘﺎﻟ ۡﻮ ﻧﺎ ﺳﻤ ۡﻌﻨﺎ‬depict the message the jinn conveyed to their nation.
In other words, they did not merely praise the words they heard; they thought it was a
natural requirement of recognizing the truth and of being well-wishers to their people
that they should share with them the divine favour they had been blessed with by God.
The word ‫ ﻋﺠ ٌﺐ‬is a verbal noun and in contrast to ‫ ﻋﺠ ْﻴ ٌﺐ‬has more emphasis and
exaggeration in it. The jinn used this word for the Qur’ān’s efficacy, forcefulness and
being replete with wisdom. In Arabic, this word does not mean “strange” (which is its
Urdu meaning); it expresses the effectiveness and beauty of something. In Sūrah al-
Aḥqāf, this aspect is discussed in the following words:
1. Tell them: It has been revealed to me that when a group of jinn listened to Qur’ān, they
said to their people: We have heard a Qur’ān wondrous.
ۡ ۤ ۡ ً ۡ ۤ
.‫ ۡﻳ ٍﻖ ﻣ ۡﺴﺘﻘ ۡﻴ ٍﻢ‬Dõ 8ٰ_ ‫ ﻟﺤﻖ و‬8_ ‫ ﻳﺪ ۡﻳﻪ ﻳ ۡﻬﺪ ۡي‬VP‫` ﻣﺼﺪﻗﺎ ﻟﻤﺎ ﺑ‬Òٰ ‫ ۡﻌﺪ ﻣ ۡﻮ‬€ ‫ﻦ‬È ‫ﻗﺎﻟ ۡﻮ ٰ•ﻘ ۡﻮﻣﻨﺎ ﻧﺎ ﺳﻤ ۡﻌﻨﺎ ﻛ ٰﺘ ًﺒﺎ ﻧﺰل ﻣ‬
(٣٠:٤٦)
They said: “O People! We have just been listening to a book revealed after the time
of Moses in confirmation of the previous predictions and pointing to the truth and to
a straight path.” (46:30)
It is also indirectly evident from the verse under discussion that the jinn are not only
conversant with their own language, they are also conversant with the language of the
human beings belonging to the area where the jinn live and that also among them are
those who are connoisseurs of this language.
ۤ ۡ ٰ ۡ ۤ
2
﴾٢ۙ ﴿ ‫ك ﺑﺮﺑﻨﺎ ﺣ ًﺪ‬D§‫ و ﻟ ۡﻦ ﻧ‬j ‫ ﻟﺮﺷﺪ ﻓﺎﻣﻨﺎ ﺑ ٖﻪ‬8_ ‫ﻳ ۡﻬﺪ ۡي‬
This verse explains how the Qur’ān is so effective, as referred to by the word ‫ ﻋﺠ ٌﺐ‬of
the previous verse: this Book is guiding people to the truth which is acceptable to the
heart of every good-natured person. In the verse
ْ of Sūrah al-Aḥqāf, the words used
ۡ ۡ ۡ ٰ ۡ ۤۡ ۡ ٌ
are: ‫ﻳ ٍﻖ ﻣﺴﺘﻘﻴ ٍﻢ‬Dõ 8_ ‫ ﻟﺤﻖ و‬8_ ‫ﻳﻬﺪي‬. Here, the word ‫( رﺷﺪ‬rushd) comprehensively covers this
subject. It encompasses all basic beliefs and virtues which are innately found in
human nature. If a person does not pervert his nature by wrongly using his freedom of
choice, it guides him to the straight path. If, at times, he does commit a blemish, a
little reminder and admonition brings him back on the right track; the only condition
is that he should value and recognize this feature of his nature and not be led away by
his base desires. The highest status occupied in this rushd is that of tawḥīd. It is the
fountainhead of all basic beliefs and deeds ْ and their correctness too depends on it.
ٰ
The obligation owed by the jinn to the ‫ رﺷ ٌﺪ‬is expressed by the words: ‫ﻓﺎﻣﻨﺎ ﺑ ٖﻪ‬. It is the
natural right of being blessed with this guidance to profess faith in it. The jinn
accepted it with sincerity. ْ
The primary and foremost part of ‫ رﺷ ٌﺪ‬is tawḥīd,
ْ as indicated earlier. Consequently, the
jinn, while stating a requirement of this ‫ رﺷ ٌﺪ‬expressed that it was notۤ possible for them
ۡ
now to associate partners with God. The Qur’ānic words used are ‫ك ﺑﺮﺑﻨﺎ ﺣ ًﺪ‬D§‫و ﻟ ۡﻦ ﻧ‬.
It needs to be appreciated that all basic beliefs and virtues are common not only
among all human beings but also the jinn. The Qur’ān has in fact, clarified that they
are common to every cognizant being of this universe. The difference in directives
between human beings and jinn relates to the social sphere only. There is no reason
for any difference between them as far as beliefs in tawḥīd, in the Day of Judgement
and in the reward and punishment which will take place on that Day as well as in
morals and morality. Thus it is these things which are mentioned here. The Qur’ān
2. Which shows guidance to the right path; so we have professed faith in it and we will not
by any means associate any one with our Lord.
also invited people in the initial period of the Makkan life of the Prophet (sws) to
these basic requirements ingrained in human nature.
ً
3
﴾٣ۙ ﴿ ‫ ﺟﺪ رﺑﻨﺎ ﻣﺎ ﺗﺨﺬ ﺻﺎﺣﺒﺔ و ﻵﻹ وﻟ ًﺪ‬8ٰx‫ ٰﻌ‬h ‫و ﻧ "ﻪ‬
ۤ ۡ
Expressed in this verse is a further explanation of their statement ‫ك ﺑﺮﺑﻨﺎ ﺣ ًﺪ‬D§‫و ﻟ ۡﻦ ﻧ‬
(and we will not by any means associate any one with our Lord) cited in the previous
verse. It has become absolutely evident to them that so exalted is their Lord that He
does not require any family. Foolish are the people who attribute such things to Him.
He neither has a wife nor any children.
The word 8ٰx‫ ٰﻌ‬h signifies “greatness, grandeur and high status.” The implication is that
He is so lofty that no one can be His peer or equal in status to Him. He is solitary and
peerless and is not dependent on anything. He has no equal and is matchless.
Although this is a statement of the jinn and hence should be related to the sentence
‫( ﻓﻘﺎﻟ ۡﻮ ﻧﺎ ﺳﻤ ۡﻌﻨﺎ‬they said: We heard …); however, since these impressions of the jinn did
not come directly to the Prophet’s knowledge and were revealed to him by God, this
statement should be related to ‫ ﻧﻪ‬8_ ³»‫ﻞ ۡو‬ ۡ ‫( ﻗ‬tell them: it has been revealed to me that
…) as are all subsequent statements of the jinn.
ً ٰ
4
﴾٤ۙ ﴿ ‫ ﷲ*) ﺷﻄﻄﺎ‬8x‫ﺎن •ﻘ ۡﻮل ﺳﻔ ۡﻴﻬﻨﺎ ﻋ‬v ‫و ﻧ "ﻪ‬
The word ‫ﻴﻪ‬ٌ ‫ ﺳﻔ‬means “foolish.” Here, the jinn have used it for their leader because
his foolishness became evident to them after they had heard the Qur’ān.
ٌ
The word ‫ ﺷﻄﻂ‬means something which does not conform to justice and truth.
When the jinn were fully convinced of tawḥīd, they informed their people that their
foolish leader would ascribe absolutely false and baseless allegations to the majesty of
God. Amongst these allegations was that He had a wife and children and that such and
such were His favourite sons and such and such were His favourite daughters;
however, the Qur’ān they have heard clearly shows that all these were false
allegations concocted by their false leader. So they repented from such nonsensical
things and invited their people too to repent and not be lured away by this foolish
leader.
It is evident from this verse that the group of jinn mentioned in these verses was
from their common masses. They did tread the path they were led into by their
leaders; however, once the truth became evident to them, they stopped obeying their
leaders with the spark of courage that was ignited in them by true faith, and turned
towards the straight path. The common masses of the Quraysh are informed of these
3. And that exalted is the majesty of our Lord; He has neither taken a wife for Himself nor
does He have any children.
4. And that this foolish [leader] of ours has been saying absolutely false things about God.
impressions of the jinn through the Prophet (sws) so that they too break the shackles
of blindly following their leaders and are inculcated with the confidence of relying on
their own vision and intellect.
ٰ ۡ ۡ ۤ
5
﴾٥ۙ ﴿ ‫ ﷲ*) ﻛﺬ ًﺑﺎ‬8x‫ﻘ ۡﻮل ﻵۡﻹﻧﺲ و ﻟﺠﻦ ﻋ‬h ‫و ﻧﺎ ﻇﻨﻨﺎ ۡن ﻟ ۡﻦ‬
Expressed in this verse is the misconception they were led into by their leaders.
They thought that men or jinn could never impute such falsities to God that He had
appointed certain partners and also regarded them to be worthy of worship; on the
contrary, these people were audacious enough to do such things and they were lured
away by them.
Through these words, they wanted to convey to their masses that they should not
blindly follow their religious pundits by being deceived about their sanctity. They
should use their senses, lest these pundits cause them an irreparable loss.
ً ۡ ۡ ۡ "
6
﴾٦ۙ ﴿ ‫ د ۡوﻫ ۡﻢ رﻫﻘﺎ‬¤° ‫ﺎل ﻣﻦ ﻟﺠﻦ‬ ۡ ٌ
ٍ ‫ﺎن رﺟﺎل ﻣﻦ ﻵﻹﻧﺲ •ﻌ ۡﻮذون ﺑﺮﺟ‬v ‫و ﻧﻪ‬
This is another piece of information they divulged to their people.
ٌ
The real meaning of the word ‫ رﻫﻖ‬is “to burden someone with what he cannot bear.”
It was from this original meaning that it came to be used for “sin, oppression, cruelty
and usurping rights.” Consequently, in verse 13, it is used for injustice.
Generally, people have interpreted this verse to mean that some foolish human
beings took refuge with the jinn and thereby made these jinn arrogant and
supercilious. This interpretation does not seem to be correct. Firstly, the discourse
ٌ
does not give any useful information and secondly, the word ‫ رﻫﻖ‬exceeds its real
ۡ
meaning in this interpretation. In my opinion, the subject of the verb ‫ ز د ۡو‬is ‫ﺎل ﻣﻦ ﻟﺠﻦ‬
ٌ ‫رﺟ‬
ۡ ۡ
and the antecedent of the pronoun ‫ ﻫ ْﻢ‬is ‫ﺎل ﻣﻦ ﻵﻹﻧﺲ‬ٌ ‫رﺟ‬. In other words, some foolish men
sought refuge with the jinn so that they could save them from calamities sent by the
jinn; however, when the latter saw that they were luring some people away, then
instead of protecting these people from their evil they lured them into it.
The idolaters of Arabia had the superstition that the jinn were a means of finding out
news of the unknown and the unseen world. As a result, a whole system of soothsaying
which was totally based on lies and deception, had come into being. Typically, a
soothsayer would tell a person under his lure that a certain jinn is angry with him and
that, if he did not do a particular sacrifice or make a vow, then this jinn would cause him
some harm. As a result, this person would obey the soothsayer. So much so, in order to
please the jinn, foolish people at the behest of these soothsayers would at times even
5. And that we thought that no man or jinn could forge a lie against God.
6. And that there were some among men who had been seeking refuge with some among the
jinn so they only increased them in their rebellion.
sacrifice their children. This has been alluded to in Sūrah al-An‘ām.

Another superstition with which they thought these idolaters of Arabia were
afflicted was that every valley and every mountain was inhabited by some specific
group of jinn. If ever circumstances arose that someone had to spend the night at some
such place, then it was deemed necessary to seek the refuge of the leader of these jinn.
In case this refuge was not sought, there was a strong chance that these jinn would
send some calamity on them. Consequently, in the age of ignorance when the Arabs
would spend a night in some valley they would invoke the chief jinn of that valley and
would think that they had sought refuge with him. Obviously, this was another
needless burden which such people would have to bear because of this superstition.
It is to such superstitions that the pious jinn mentioned in this sūrah have alluded.
The objective is to show that because of a lack of comprehension of the concept of
tawḥīd, an alliance has come into being between some foolish human beings and some
mischievous jinn. The purpose was also to show the various spiritual and material
evils that were coming into existence as a result to uproot which the Almighty had
revealed this Book.
The reason that the word ‫ﺎل‬ ٌ ‫ رﺟ‬is not defined can be both for magnification (tafkhīm)
and derision (taḥqīr). In other words, the verse can be interpreted in two ways: a)
some foolish among human beings would invoke and seek refuge with some foolish
among the jinn and b) some mischievous among human beings would invoke and seek
refuge with some mischievous among the jinn. In fact, it would be totally in
accordance with the principles of Arabic if this verse is interpreted thus: some foolish
among human beings would invoke and seek refuge with some mischievous among
the jinn.
ٰ ۡ
7
﴾٧ۙ ﴿ ‫و ﻧﻬ ۡﻢ ﻇﻨ ۡﻮ ﻛﻤﺎ ﻇﻨﻨﺘ ۡﻢ ۡن ﻟ ۡﻦ ﻳ ۡﺒﻌﺚ ﷲ*) ﺣ ًﺪ‬
After tawḥīd, the jinn have now pointed out the misconceptions of both groups –
humankind and jinnkind – regarding the Hereafter. They told their brethren that, just
as they were in the misconception that the Almighty would not raise their dead, some
men have also remained in this misconception. The implication is that one of the
objective for which the Qur’ān has been revealed is to dispel this misconception of
people.
Some people have interpreted this verse differently. They think that these jinn were
giving a different piece of information to their brethren viz: just as they were under
the wrong impression that now the Almighty is not going to send any prophet,
similarly some among mankind were also under this wrong impression.
Although the words of this verse can be interpreted thus, however a question arises
on it. The foremost addressees of the Qur’ān – whether they were from the Ishmaelites
7. And that like you, they also thought that God would never raise the dead.
or the Israelites – were waiting for a prophet because of prediction made by earlier
prophets. Though the People of the Book tried to hide these predictions but they were
not able to deny them. As far as the Ishmaelites were concerned, they did not have a
clear conception of this awaited prophet, because of being unlettered, yet they too, did
not deny him with certainty. Consequently, at some places in the Qur’ān, they have
been condemned for a particular attitude they had adopted: before the advent of this
awaited prophet, they had claimed that if the Almighty would send a prophet from
within them they would be the first ones to accept him and the ones to follow his
guidance the most; however, when the Almighty blessed them with this favour, they
became his opponents.
ۡ ۡ ٰ
‫ ﻓﻤ ۡﻦ ﻳ ۡﺴﺘﻤﻊ‬j ‫ﻘﻌﺪ ﻣﻨﻬﺎ ﻣﻘﺎﻋﺪ ﻟﻠﺴ ۡﻤﻊ‬o ‫﴾ و ﻧﺎ ﻛﻨﺎ‬٨ۙ ﴿ ‫ ًﺳﺎ ﺷﺪﻳۡ ًﺪ و ﺷﻬ ًﺒﺎ‬Dþ ‫و ﻧﺎ ﻟﻤ ۡﺴﻨﺎ ﻟﺴﻤﺂء ﻓﻮﺟ ۡﺪﻧﻬﺎ ﻣﻠﺌ ۡﺖ‬
ٰ
8
﴾٩ۙ ﴿ ‫ﻵۡﻹن ﻳﺠ ۡﺪ ﻟ "ﻪ ﺷﻬ ًﺎﺑﺎ رﺻ ًﺪ‬
Mentioned in these verses is what they experienced for the very first time in this
universe at the time of revelation of this Book. It has been mentioned at many places in
the Qur’ān that when the devils among the jinn try to eavesdrop to gain news of the
unknown and unseen world, they are pelted with shooting stars. This personal
experience of the jinn substantiates this information of the Qur’ān. It also shows that
prior to the revelation of the Qur’ān, there was a possibility of such eavesdropping.
However, at the time in which they were narrating their experience, the heavens were
filled with meteors and sentinels to such an extent that the jinn were not able to
infiltrate the system.
Although the jinn mentioned this great change in the system of the universe they
were not able to cite any reason for it. This is evident from the very next verse which
says that they were unaware of the wisdom behind what was happening. However, by
linking the revelation of the Qur’ān with this great change, they observed they gave
the impression to the people that this change was related to the revelation of the
Qur’ān.
In my opinion, their deduction was correct. It is evident from many verses of the
Qur’ān that the system of surveillance which the Almighty has set up in this universe
to stop the jinn from intervening in divine matters became very rigorous at the time of
the revelation of the Qur’ān so that this divine Book was protected from such
incursions. In general, this system of surveillance has always remained in action. Even
before the revelation of the Qur’ān, the devils have been pelted with meteors for such
intervention; however, just as governments put roads on which royal treasure is to be
transported or on which the royal cavalcade is to pass under special protection, it
8. And we deeply observed the heavens and found it filled with stern guards and meteors.
And we were able to sit in some of its stations to eavesdrop, but now whoever tries to
eavesdrop finds a meteor waiting for him.
seems that in the time of revelation of the Qur’ān and at advent of Gabriel also the
heavens had been put under special protection to stop such infiltration.
The Qur’ān has cited this information given by the jinn before the idolaters of Arabia
because these idolaters would regard the Qur’ān to be a discourse similar to the one
produced by soothsayers and that it was inspired by the jinn. By this information this
blame was refuted. For its refutation, the mere statement and observation of the jinn
themselves mentioned in this verse was enough.
ٌ ۤ
9
﴾١٠ۙ ﴿ ‫ ﻵۡﻹ ۡرض ۡم ر د ﺑﻬ ۡﻢ رﺑﻬ ۡﻢ رﺷ ًﺪ‬89 ‫ ر ۡﻳﺪ ﺑﻤ ۡﻦ‬Du ‫و ﻧﺎ ﻵﻹ ﻧ ۡﺪر ۡي‬
These jinn were not absolutely sure about the reason behind this great change in the
universe, as has been pointed out earlier. So, instead of pointing out a clear-cut reason,
they just expressed their uncertainty about it; they reckoned that though they did not
know the real reason, yet they thought that this change was a prelude to some great
revolution in the earth. Whether this revolution would be advantageous or not for the
inhabitants of the earth is something which only time will tell.
Though because of exercising care, they did not clearly express their opinion, yet
the style in which they expressed their opinion shows that they thought this change
would augur well for inhabitants of the earth. Thus they mentioned that something ill
may befall them in the passive voice and mentioned that something good will befall
them in the active voice. I have already explained in Sūrah al-Kahf the difference
between these two styles viz a viz holding respect and reverence for the Almighty.
Here, what needs to be specifically kept in consideration is that, if their dominant
opinion was not that something good had been intended for the inhabitants of the
earth, then this opinion would also have been expressed in the passive voice like the
other sentence. However, correlating the revelation of the Qur’ān and the great change
that occurred in the universe, they were of the opinion that both these incidents were
beneficial for the people of the earth and it was like a union of two propitious events.
ٰ ٰ
10
﴾١١ۙ ﴿ ‫ﻖ ﻗﺪ ًد‬£‫آ‬Dõ ‫ ﻛﻨﺎ‬j ‫و ﻧﺎ ﻣﻨﺎ ﻟﺼﻠﺤ ۡﻮن و ﻣﻨﺎ د ۡون ذﻟﻚ‬
In this verse, these jinn have expressed the opinion that till that time there was no
difference between good and evil in their eyes. Both were equal to them; however, the
Qur’ān cleared this misconception of theirs and clarified that all of them do not follow
the same path and that their paths are separate and that it is essential that they deal
with people keeping in view this difference. In other words, what is implied is that the
basis of association and dissociation should be belief and disbelief. It should not be
9. And that we do not know whether any ill has been intended for those on earth or whether
their Lord has intended something good for them.
10. And that there are pious among us also and some who are otherwise; our paths are
separate.
bias for one’s tribe or nation.

This statement of the jinn is actually a declaration of acquittal from their nation,
which, even after their calls to accept faith, remained adamant on its disbelief and
polytheism. Such a declaration was made by all prophets of God before their
respective nations and the righteous of all periods of time, while following these
prophets, also made such a declaration. Prominent examples of this were the
companions of the cave mentioned in Sūrah al-Kahf.
The word ‫ﻖ‬£‫آ‬Dõ means “paths” and “schools of thought” and ‫ ﻗﺪ ًد‬means “different” and
“separate.”
ٰ ۤ
11
﴾١٢ۙ ﴿ ‫ ۡﻌﺠﺰ "ه ﻫﺮ ًﺑﺎ‬o ‫ ﻵۡﻹ ۡرض و ﻟ ۡﻦ‬89 )*‫ ۡﻌﺠﺰ ﷲ‬o ‫و ﻧﺎ ﻇﻨﻨﺎ ۡن ﻟ ۡﻦ‬
After calling their people to the truth, these words sound a warning to their people:
it has also become evident to them that they are always in the grasp of God; He can
seize them at any time.
In this verse, some words are suppressed on the basis of the well-known linguistic
principle of parallelism. These suppressed words can be understood through the
sentence structure of the verse itself. For example, in the first part of the verse, the
ْ
presence of the word ‫ ﻵﻻ ْرض‬89 points to the suppression of ‫ ﻟﺴﻤﺎء‬89 in the second part.
Similarly, the presence of the word ‫ ﻫﺮ ًﺑﺎ‬in the second part, points to the suppression of
its counterpart in the first part. I have unveiled all these suppressions in the translation
of the verse. Since this style is not common in Urdu,12 the real meaning of the verse
cannot be understood unless these instances of suppression are unfolded.
ً ۡ ۡ
13
﴾١٣ۙ ﴿ ‫ﻦ ﺑﺮﺑ ٖﻪ ﻓﻶﻹ ﻳﺨﺎف ﺑﺨ ًﺴﺎ و ﻵﻹ رﻫﻘﺎ‬È ‫ ﻓﻤ ۡﻦ ﻳ ۡﺆﻣ‬j ‫و ﻧﺎ ﻟﻤﺎ ﺳﻤ ۡﻌﻨﺎ ﻟﻬ ¼ﺪي ٰ ﻣﻨﺎ ﺑ ٖﻪ‬
In this verse, these jinn have presented their own example before their people
regarding accepting the truth when it came their way. They thought that it was
mandatory upon them to recognize the truth and so they professed faith in it. The
implication is that this very attitude should be adopted by all those who have regard
for the truth. The evasion of those who run away from it will bear witness that instead
of following reason they wanted to follow their desires.
ً ۡ ْ
In the expression ‫ ﻓﻶﻹ ﻳﺨﺎف ﺑﺨ ًﺴﺎ و ﻵﻹ رﻫﻘﺎ‬the word ‫ ﺑﺨ ٌﺲ‬means “ to reduce” and the word
‫رﻫ ٌﻖ‬, as explained earlier, means “to be unfair.” ۡ ٰ This subject is also discussed with
ۡ
slight variation of words in (١١٢:٢٠) ‫( ﻓﻶﻹ ﻳﺨﻒ ﻇﻠ ًﻤﺎ و ﻵﻹ ﻫﻀ ًﻤﺎ‬so they shall fear neither wrong
11. And that we acknowledge that we cannot escape God’s grasp by setting off to some
place in this earth or by running away somewhere in the heavens.
12. The case of English is no different. (Translator)
13. And that when we heard words of guidance we believed in it. So he who believes in his
God their Lord will have no fear of any loss or any injustice.
nor injustice, (20:112)).

By these words, they have encouraged people who have accepted the call to
embrace faith: whoever will do so should rest assured that this deal will procure no
loss. The Almighty will reward them abundantly for their deeds. They should neither
fear usurpation of some right nor any injustice. Whatever a person would have done
will only come before him. In Sūrah al-Zilzāl, the words used are:
ً ۡ ۡ ۡ
(٨-٧:٩٩) . ‫ ﻳﺮ "ه‬Du ‫ و ﻣ ۡﻦ • ۡﻌﻤ ۡﻞ ﻣﺜﻘﺎل ذر ٍة‬.‫ ﻳﺮ "ه‬Oً P‫ﻓﻤ ۡﻦ • ۡﻌﻤ ۡﻞ ﻣﺜﻘﺎل ذر ٍة ﺧ‬
Then whoever has done the smallest bit of good will see it, and whoever has done
the smallest bit of evil will also see it. (99:7-8))
ٰۡ ٰۡ ۡ
14
﴾١٥ۙ ﴿ ‫﴾ و ﻣﺎ ﻟﻘﺴﻄ ۡﻮن ﻓ–ﺎﻧ ۡﻮ ﻟﺠﻬﻨﻢ ﺣﻄ ًﺒﺎ‬١٤﴿ ‫ ۡو رﺷ ًﺪ‬DE‫ﻚ ﺗ‬TÊ‫ ﻓﻤ ۡﻦ ۡﺳﻠﻢ ﻓﺎوﻟ‬j ‫و ﻧﺎ ﻣﻨﺎ ﻟﻤ ۡﺴﻠﻤ ۡﻮن و ﻣﻨﺎ ﻟﻘﺴﻄ ۡﻮن‬
In this verse, the jinn are expressing the fact that since the Almighty has given them
innate awareness of good and evil, has also explained to them good and evil through
His Books and, as a fact of life, they are also witnessing that both types of people –
obedient and disobedient – are found among them, then a natural consequence of all
this is that the Almighty should not regard both these categories to be equal; in fact,
those who remain obedient to Him should be worthy of Paradise and those who
deviate from the truth should become the firewood of Hell. Making a distinction
between good and evil is an obvious requirement of the Almighty’s justice and
wisdom. If this is not so, then this would mean that this world is an unattended lot
whose creator regards good and evil to be equal.
ً ً ۡ ٰۡ ۡ ۡ
15
﴾١٦ۙ ﴿ ‫ﺂء ﻏﺪﻗﺎ‬ ‫ ﻟ¡ •ﻘﺔ ﻵﻹﺳﻘﻴﻨﻬﻢ ﻣ‬8x‫و ۡن ﻟﻮ ۡﺳﺘﻘﺎﻣ ۡﻮ ﻋ‬
After the impressions and statements of the jinn, from here the discourse has shifted
directly towards the Quraysh. I have already written while explaining the word ‫ﻞ‬ ْ ‫ ﻗ‬of
the first verse of this sūrah that, by this word, the Prophet (sws) has been directed to
communicate these views of the jinn regarding the Qur’ān and its message to the
conceited and arrogant leaders of the Quraysh. After this, the Quraysh are now being
directly admonished that if they had remained steadfast on the straight path, then this
would not have been a loss-incurring deed; it was a very lucrative deal for them both
in this world and the Hereafter. The Almighty would have blessed them with abundant
ٌ ٌ ‫ ﻣ‬literally mean “abundant water;” however, in Arabic it
rain. The words ‫ﺂء ﻏﺪق‬
14. And that there are obedient among us and also disobedient; so those who are obedient
will find themselves on the right path and those who are disobedient will become the firewood
of Hell.’”
15. And it has also been revealed to me that if these [Quraysh] had adhered to the straight
path, We would have bestowed on them rain in abundance.
connotes abundance in resources and provisions. Examples of this usage can be seen
in the previous sūrahs. In Sūrah Nūḥ, the words used are:
ٰ ۡ ۡ
‫ و ﻳ ۡﺠﻌ ۡﻞ ﻟﻜ ۡﻢ ﺟﻨ ٍﺖ و‬VP‫و ﻳ ۡﻤﺪ ۡدﻛ ۡﻢ ﺑﺎ ۡﻣﻮ ٍل و ﺑﻨ‬. ‫ﻳ ۡﺮﺳﻞ ﻟﺴﻤﺂء ﻋﻠ ۡﻴﻜ ۡﻢ ﻣ ۡﺪر ًر‬. ‫ﺎن ﻏﻔ ًﺎر‬v ‫ ﻧ "ﻪ‬j ‫ۡﺳﺘﻐ¦ ۡو رﺑﻜ ۡﻢ‬
ۡ
(١٢-١٠:٧١) . ‫ﻳ ۡﺠﻌ ۡﻞ ﻟﻜ ۡﻢ ﻧ ٰﻬ ًﺮ‬
Seek forgiveness from your Lord; indeed, He is ever Forgiving; He shall send
down on you abundant rain from the heavens and shall strengthen you with wealth
and sons and shall make for you gardens and shall bring forth for you springs of
water. (71:10-12)
The verse under discussion actually dispels the misperception of the Quraysh
according to which they would attribute their affluence to their deities and would fear
that if they accept the calls of the Qur’ān, they would be deprived of the wealth and
children they have been blessed with. The implication of the verse is that it is naïve on
their part to attribute this affluence to their alleged deities. All favours are the blessing
of God and if in spite of their ungrateful attitude He has still not taken away these
favours from them, then if they show gratitude, He will not only make them remain its
recipients, He will also increase these favours.
ۡ
The words ‫ ﻟ¡ •ﻘﺔ‬8x‫ ﻋ‬refer to the straight path of tawḥīd. It is mentioned as if it is a
well known path. It is a reality and hence human nature bears witness to it, human
intellect alludes to it and the prophets and books of God have also called people
towards this path.
ۡ ۡ ۡ ۡ
16
﴾١٧ۙ ﴿ ‫ رﺑ ٖﻪ ﻳ ۡﺴﻠﻜﻪ ﻋﺬ ًﺑﺎ ﺻﻌ ًﺪ‬D—‫ و ﻣ ۡﻦ • ۡﻌﺮض ﻋ ۡﻦ ذ‬j ‫ﻟﻨﻔﺘﻨﻬ ۡﻢ ﻓ ۡﻴﻪ‬
This is an on the spot admonition on a misconception that may arise. If the
Almighty blesses someone with riches and affluence in this world, then he should not
be misled by this act of benevolence and regard himself to be a favourite creature of
God. The real purpose for this bestowal is to test that person, whether he becomes
grateful and obedient to the Almighty after receiving these favours or ends up as an
ingrate and conceited person. The implication of this verse is that these conceited
leaders of the Quraysh have forgotten this obvious reality; they regard these favours to
be their right which they have inherited from their forefathers; inebriated with conceit
and pride, they show aversion to this Reminder which the Almighty had revealed to
them to guide them to the ۡ right ۡ path. ۡ
The words ‫ رﺑ ٖﻪ ﻳ ۡﺴﻠﻜﻪ ﻋﺬ ًﺑﺎ ﺻﻌ ًﺪ‬D—‫ و ﻣ ۡﻦ • ۡﻌﺮض ﻋ ۡﻦ ذ‬sound a second admonition to the leaders
of the Quraysh that those who evade the reminder of their Lord by showing conceit on
16. So that We could test them by this, and those who turn away from the Reminder of their
Lord, He will put them through an ever-increasing torment.
their worldly affluence should remember that the Almighty will cast them into an
ever-increasingْ torment.
The word D—‫ ذ‬refers to the Qur’ān on the lack of recognition of which the Quraysh
have been condemned earlier. This word is used to refer to the Qur’ān in many verses.
The expression ‫ ﻋﺬ ًﺑﺎ ﺻﻌ ًﺪ‬has generally been translated as “extreme torment.”
However, the real meaning of ‫ ﺻﻌ ًﺪ‬is “to increase.” For this reason, I am inclined to
think that the punishment of those whom the Almighty seizes because of the rejection
of His prophet and Book is not transient; it is ever-increasing. They will have to face a
much greater punishment in the Hereafter than the punishment they face in this world
and then they will be made to pass through an ever-increasing torment. Never will it
end nor gradually lessen.
ٰ ٰ ۡ
17
﴾١٨ۙ ﴿ ‫و ن ﻟﻤ ٰﺴﺠﺪ ﷲ*) ﻓﻶﻹ ﺗ ۡﺪﻋ ۡﻮ ﻣﻊ ﷲ*) ﺣ ًﺪ‬
In the previous verse, the address of the discourse was not direct. In this verse, the
Quraysh are directly addressed and warned of the sanctity a mosque has in which no
one but God is worshipped. This is a reminder of the belief of tawḥīd which is part of
the warning found in the previous verse. The implication is that, when the Almighty
will seize those who have turned away from His reminder, these alleged deities will
not be able to save them; hence the Quraysh should not contaminate the mosque by
worshipping them.
Since it is only the Almighty Who is worthy of being worshipped and no one else
has this prerogative so mosques are reserved for God only as per the very purpose of
building them. Neither can a mosque be built for someone other than God nor can
someone other than Him be worshipped in it.
Here, the word ‫( ﻣ ٰﺴﺠﺪ‬mosques) is not specified; however, since the addressees of
this verse are the Quraysh, there is a strong indication that it refers to the Baytullāh. It
is signified by a plural word because it is the direction in which all other mosques are
ٰ
built and in fact knits these mosques together and secondly because it refers to all
ۡ ۡ ۡ
mosques. This style is adopted in (١٧:٩) .)*‫ ۡن • ۡﻌﻤﺮ ۡو ﻣ ٰﺴﺠﺪ ﷲ‬VP•D§‫ﺎن ﻟﻠﻤ‬v ‫ﻣﺎ‬. Here too the word
connotes the Baytullāh; however, to let it remain a general directive, a plural word is
used.
ٰ
18
﴾١٩Q ﴿ ‫ﺎد ۡو ﻳﻜ ۡﻮﻧ ۡﻮن ﻋﻠ ۡﻴﻪ ﻟﺒ ًﺪ‬v ‫و ﻧ "ﻪ ﻟﻤﺎ ﻗﺎم ﻋ ۡﺒﺪ ﷲ*) ﻳ ۡﺪﻋ ۡﻮه‬
It was only befitting that in the Baytullāh no one else’s name be invoked other than
that of the Almighty; on the contrary, when the Prophet (sws) stands up to worship the
17. And that mosques are only for the worship of God so invoke not any one with God.
18. And that when this servant of God stands to invoke only Him, it seems as if they will
rush upon him.
Almighty only, his opponents surround him from all sides.

ٌ
The word ‫ ﻟﺒ ًﺪ‬is the plural of ‫ ْﻟﺒﺪة‬which means something which is intertwined or
something which is multi-layered. This verse depicts the fact that the concept of
tawḥīd has become alien in the very house that was built for the worship of the one
and only God; when a servant of God stands to worship Him in it and recites sūrahs
which contain the pure teachings of tawḥīd, people regard him to be an alien or a mad
person and encircle him from all sides. Precisely the same situation arises when he
goes out to preach and recite before them the sūrahs which are based on tawḥīd. At
that time also, someٰ miscreants besiege him and try to harass and humiliate him.
The expression )*‫ ﻋ ۡﺒﺪ ﷲ‬refers to the Prophet (sws). The expression reflects affection
as well as the reality that the most natural and logical attitude of a servant of God is to
invoke God alone; however the conscience of some people has become so perverted
that the highest and noblest of deeds has become alien and aversive to them.
ۡ ۤ ۤ
19
﴾٢٠﴿ ‫ك ﺑ ٖﻪۤ ﺣ ًﺪ‬Du ‫ و ﻵﻹ‬8ۡ ã‫ﻗ ۡﻞ ﻧﻤﺎ ۡدﻋ ۡﻮ ر‬
These verses guide the Prophet (sws) that however much these people should
oppose him and express disgust, he should not care about them and clearly tell them
that he will invoke God alone and not ascribe partners to Him, even though they might
regard these partners to have a great share in this partnership with God.
ۤ
20
﴾٢١﴿ ‫ و ﻵﻹ رﺷ ًﺪ‬æً ‫ ﻵﻹ ۡﻣﻠﻚ ﻟﻜ ۡﻢ‬8ۡ ž ‫ﻗ ۡﻞ‬
The Prophet (sws) is asked to convey to his opponents that if they feel an aversion
to his message and they are not even ready to hear him out, then he has no remedy for
them; he has been sent as one who invites people to the truth and not one who makes
them forcibly accept it. Neither is their harm or benefit under his control nor can he
provide guidance to them or lead them astray; his only responsibility is to deliver the
word of God and that is what he is doing; he has no further obligation. Here, the
unique style of the Qur’ān may be noted that because of parallelism after æ the
ً
ًْ ً ً
word ‫ﻔﻌﺎ‬o is suppressed and after ‫رﺷﺪ‬, the word ‫ ﻏﻴﺎ‬is suppressed.
ۡ ٰ ۡ
21
Ë ‫ ﻣﻦ ﷲ*) ﺣ ٌﺪ‬8ۡ žOP‫ ﻟ ۡﻦ ﻳﺠ‬8ۡ ž ‫ﻗ ۡﻞ‬
﴾٢٢ۙ ﴿ ‫ و ﻟ ۡﻦ ﺟﺪ ﻣ ۡﻦ د ۡوﻧ ٖﻪ ﻣﻠﺘﺤ ًﺪ‬Ä
This is a further explanation of what is said in the previous verse. The Prophet (sws)
is told to inform his adversaries that if while trying to pamper them or being over-
awed by them, he succumbs to associating someone with God then this would be
imputing falsehood to God which is the greatest crime. He should also inform them
19. Tell them: “I invoke my Lord only and will not associate partners with Him.”
20. Tell them: “I have no authority to harm or benefit.”
21. Tell them: “None can protect me from God nor can I find any refuge besides Him.”
that such is the punishment of this crime that no one will be able to give him refuge
and asylum from the wrath of God.
ۤ ٰ ٰ ٰ ً
22
﴾٢٣Q ﴿ ‫ و ﻣ ۡﻦ • ۡﻌﺺ ﷲ*) و رﺳ ۡﻮﻟ "ﻪ ﻓﺎن ﻟ "ﻪ ﻧﺎر ﺟﻬﻨﻢ ﺧﻠﺪ ۡﻳﻦ ﻓ ۡﻴﻬﺎ ﺑ ًﺪ‬j ‫ﻵﻹ ﺑ ٰﻠﻐﺎ ﻣﻦ ﷲ*) و ر ٰﺳ ٰﻠﺘ ٖﻪ‬
This verse relates to verse 21 above. The implication of the verse is that the Prophet
(sws) can neither bring about the promised punishment at their demand nor forcibly
guide them; his responsibility is only to communicate the message of God with full
integrity of contents and to inform them of all the directives of God.
ً ٌ
The word ‫( ر ٰﺳ ٰﻠﺘ ٖﻪ‬His messages) is connected to ‫( ﺑ ٰﻠﻐﺎ‬to inform). After ‫ ﺑﻶﻹغ‬the purpose
of addition of this word is to show that the responsibility of the Prophet (sws) is only
to communicate the message of God in its exact form; apart from this communication,
he can neither guide them nor lead them astray and he also does not have the authority
to alter the directives
ۤ ۡ of God in the slightest ٰway for their pleasure.
ً ٰ
The words ‫ و ﻣ ۡﻦ • ۡﻌﺺ ﷲ*) و رﺳ ۡﻮﻟ "ﻪ ﻓﺎن ﻟ "ﻪ ﻧﺎر ﺟﻬﻨﻢ ﺧﻠﺪﻳﻦ ﻓﻴﻬﺎ ﺑﺪ‬express the fact that the Prophet
ۡ
(sws) is asked to tell them that after this communication he would have discharged his
obligation. After this, those who remain adamant in disobeying God and His Prophet
(sws) should remember that for them is the fire of Hell in which they will dwell
forever.
ۡ ¼
23
﴾٢٤﴿ ‫ و ﻗﻞ ﻋﺪ ًد‬æً ç‫` ذ ر ۡو ﻣﺎ ﻳ ۡﻮﻋﺪ ۡون ﻓﺴﻴ ۡﻌﻠﻤﻮۡن ﻣ ۡﻦ ﺿﻌﻒ ﻧﺎ‬a‫ﺣ‬
The implication is that today these people are very proud of their power but when
they will see the promised punishment, they will realize whether it is they who are
frail and weak or the Prophet of God whose warnings they never gave any importance.
The words ‫( ﻣﺎ ﻳ ۡﻮﻋﺪ ۡون‬what they are being warned) encompass the punishment which
is necessarily faced in this world by people who reject their prophet, as well as the
punishment which they will face in the Hereafter. Verse 25 of the previous sūrah,
Sūrah Nūh also discusses this aspect.
ۤ
24
﴾٢٥﴿ ‫ۤ ﻣ ًﺪ‬8ۡ ã‫ ۡﻳ ٌﺐ ﻣﺎ ﺗ ۡﻮﻋﺪ ۡون ۡم ﻳ ۡﺠﻌﻞ ﻟ "ﻪ ر‬D‹ ‫ﻗ ۡﻞ ۡن ۡدر ۡي‬
The opponents of the Prophet (sws) wanted to hasten the punishment which he was
promising them and to pester him would inquire about the time of its arrival. In this
verse, he is asked to inform such people that he has been sent only to inform people of
22. Only to inform you from God and to communicate His messages to you. And those who
disobey God and His Prophet shall abide forever in the fire of Hell.
23. Until these people behold that what they are being warned of; then they shall know who
is the weakest in help and who is the fewest in numbers.
24. Tell them: “I do not know whether that with which you are being threatened is imminent
or whether My Lord will postpone it a little more.”
its arrival; the exact time of its arrival is not known to him; it could be imminent and it
could have been deferred by the Almighty.
ۡ ۡ
25
﴾٢٦ۙ ﴿ ‫ ﻏ ۡﻴﺒ ٖﻪۤ ﺣ ًﺪ‬8ٰx‫ٰﻋﻠﻢ ﻟﻐ ۡﻴﺐ ﻓﻶﻹ ﻳﻈﻬﺮ ﻋ‬
There are certain facts of the unknown that are known only to God. The words 8ٰx‫ﻋ‬
ۤ‫ ﻏ ۡﻴﺒ ٖﻪ‬does not refer to each and every fact of the unknown; it refers to those facts
whose knowledge rests only with Him. For example, the time of the punishment of the
Hereafter is only known to Him. He does not disclose such facts even to his angels
and prophets.
ۡ ۡ
‫﴾ ﻟﻴ ۡﻌﻠﻢ ۡن ﻗ ۡﺪ ۡﺑﻠﻐ ۡﻮ ر ٰﺳ ٰﻠﺖ رﺑﻬ ۡﻢ و ﺣﺎط‬٢٧ۙ ﴿ ‫ ﻳﺪﻳۡﻪ و ﻣ ۡﻦ ﺧﻠﻔ ٖﻪ رﺻ ًﺪ‬VP‫ﻦ ﺑ‬È ‫` ﻣ ۡﻦ رﺳ ۡﻮ ٍل ﻓﺎﻧ "ﻪ ﻳ ۡﺴﻠﻚ ﻣ‬%ٰ h‫ﻵﻹ ﻣﻦ ۡر‬
26
﴾٢٨﴿ ‫ﻞ ~ ۡ` ٍء ﻋﺪ ًد‬v `&ٰ ‫ﺑﻤﺎ ﻟﺪ ۡﻳﻬ ۡﻢ و ۡﺣ‬
The implication of these verses is that it is not necessary that the Almighty inform his
prophets whom He selects for this position of all the facts of the unknown world. It is
not necessary for them to be aware of all such facts if they are to discharge their
responsibility as prophets. However, the Almighty does guard them from all sides to see
if they have faithfully delivered His directives.
The exception connoted by the particle ‫ ﻵﻹ‬can be understood if the following verse
of Sūrah al-Ghāshiyah is kept in consideration:
ۡ ۡ ٰ ٰ ۡ ۤ
-٢١ :٨٨) .Om•‫ﻓﻴﻌﺬﺑﻪ ﷲ*) ﻟﻌﺬ ب ﻵۡﻹ‬. ¦‫ و ﻛ‬8_‫ ﻵﻹ ﻣ ۡﻦ ﺗﻮ‬. ٍ ¡‫ﻟ ۡﺴﺖ ﻋﻠ ۡﻴﻬ ۡﻢ ﺑﻤ ۜﺼ ۡﻴ‬.Dٌ —‫ ﻧﻤﺎ ﻧﺖ ﻣﺬ‬Ä' Dۡ —‫ﻓﺬ‬
(٢٤
Just remind them, for your duty is only to remind them; you are not to force them.
As for he who turns away and denies, God will punish him gravely. (88:21-24)
In technical terms, such an exception is called the severed exception (istithnā

munqaṭa‘); it is independent of the previous clause from which it seemingly creates an
exception and is explained by an enunciative (khabr) which follows it.
ۡ ۡ
The word ‫ • ْﻌﻠﻢ‬is in the same meaning as in (٣١:٤٧) .‫ ۡﻌﻠﻢ ﻟﻤ ٰﺠﻬﺪ ۡﻳﻦ ﻣﻨﻜ ۡﻢ‬o and other verses
ْ ۡ
of similar meaning. The word ä‫ ﻧﻨ‬is used in precisely this meaning in ‫ ۡﻌﻤﻠ ۡﻮن‬h ‫ ﻛ ۡﻴﻒ‬ä‫ﻟﻨﻨ‬
(١٤:١٠). The Almighty has knowledge of all things; however, He wants the inner-self
of a person to be revealed and that He is able to test him.
The sentence ‫ﻞ ~ ۡ` ٍء ﻋﺪ ًد‬v `&ٰ ‫ و ﺣﺎط ﺑﻤﺎ ﻟﺪ ۡﻳﻬ ۡﻢ و ۡﺣ‬implies that the Almighty fully protects the
25. Only He knows the unknown, and He never reveals His unknown to anyone.
26. As for those whom He chooses as His messengers, He guards them from behind and
from the front that He may know if they have delivered the messages of their Lord; and He
surrounds them from all sides and keeps count of all their things.
revelations He entrusts to His prophets and keeps count of every single thing He gives
them. The smallest of things cannot escape this count.
With the help and grace of the Almighty, I come to the end of this sūrah’s exegesis
‫ إﺣﺴﺎﻧﻪ‬8x‫( ﻓﺎﻟﺤﻤﺪ ﷲ*) ﻋ‬so gratitude be on His favour).
Raḥmānābād
20th October 1978 AD
17th Dhū al-Qa‘dah 1398 AH
______________

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Tadabbur i Qur’ān Vol.

Sūrah al-Ṭūr (52) – Surah al-Jinn (72)

Amīn Aḥsan Iṣlāḥī

Rendered into English

1. Volume 8 as per the new arrangement. (Translator)

and shādh readings have also been included.

Amīn Aḥsan Iṣlāḥī

14th November, 1979 AD

52. Sūrah al-Ṭūr ...........................................................................................9

Sūrah al-Ṭūr (52)

Central Theme and Relationship with the Previous Sūrah

Analysis of the Discourse

Text and Translation

Section I: Verses (1-28)

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

1. The Mount of Sinai bears witness.

6. I am unable to locate this quotation in the New Testament. (Translator)

10. And the lofty roof.

11. And the overflowing seas bear witness.

The word ‫ض‬ ْ

being able to see it.

16 ۡ ٌ ‫ ﺳﻮ‬l ‫ ۡو‬Om‫ ۡۤو ۡو ﻵﻹ ﺗ ۡﺼ‬Om‫ﺎﺻ‬

22. Each individual shall be in pledge for his deeds.

they relate to basic nourishment or to added nourishment.

26. Saying: Before this, we remained fearful about our families.

Section II: (Verses 29-49)

Text and Translation

ۡ ٌ ٌ ‫ ۡم ﻟﻜ ۡﻢ ۡﻳﻤ‬.‫ ۡون‬OP‫ ن ﻟﻜ ۡﻢ ﻓ ۡﻴﻪ ﻟﻤﺎ ﺗﺨ‬.‫ۡم ﻟﻜ ۡﻢ ﻛ ٰﺘ ٌﺐ ﻓ ۡﻴﻪ ﺗ ۡﺪرﺳ ۡﻮن‬

36. Is it that He has daughters whilst you have sons?

41 ٌ ‫و ۡن ﻳﺮ ۡو ﻛ ۡﺴ ًﻔﺎ ﻣﻦ ﻟﺴﻤﺂء ﺳﺎﻗ ًﻄﺎ •ﻘ ۡﻮﻟ ۡﻮ ﺳﺤ‬

Sūrah al-Najm (53)

Central Theme and Relationship with Previous Sūrah

Analysis of the Discourse

Section I: (Verses 1-18)

Text and Translation

1. The stars, when they fall.

ٌ ‫ﻵﻹ ﻣ ۡﻦ ﺧﻄﻒ ﻟۡﺨ ۡﻄﻔﺔ ﻓﺎ ۡﺗﺒﻌ "ﻪ ﺷﻬ‬

It is by referring to these meteors in Sūrah al-Wāqi‘ah (56:75-78), Sūrah al-Ḥāqqah

4. He was taught by an angel, mighty in power.

6. His heart did not deny his vision.

11. Indeed, he saw his Lord’s great signs.

Section II: Verses (19-30)

Text and Translation

recommendations will be accepted).

Section III: (Verses 31-53)

in history and not invite the wrath of God.

Text and Translation

Mentioned here is the consequence of the refutation of polytheism and intercession

27. See, for example: Matthew, 3:9.

mentioned in Sūrah al-Shu‘arā’ in the following words:

‫` ذ ﻣﺎ‬a‫ ﺣ‬Ü‫ ﻟ‬89 ‫ﺷﺎﻣﺲ‬

Section IV: (Verses 56-62)

Text and Translation

42. This is a warner like those before.

both are in the capacity of a single entity.

Sūrah al-Qamar (54)