بسم الله الرحمن الرحيم
In the name of God, the Most-Gracious, the Ever-Merciful.
The time of accountability for people has drawn near1 and being negligent they continue to show evasion.2 Whenever a fresh reminder from their Lord comes to them, they listen to it; then engage in amusement. Their hearts are heedless and those unjust silently whisper [to another]: “What is this person; he is just a mortal like you. Then are you mesmerized by his magic with your open eyes.”3 (1-3)
قَالَ رَبِّیْ يَعْلَمُ الْقَوْلَ فِی السَّمَآءِ وَالْأَرْضِ وَهُوَ السَّمِيْعُ الْعَلِيْمُ.
[At this,] the messenger said:4 “[They whisper with one another.] My Lord knows every word that is uttered in the heavens and the earth and He hears and knows all.” (4)
بَلْ قَالُوْا أَضْغَاثُ أَحْلَامٍ بَلِ افْتَرَاهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِآيَةٍ كَمَا أُرْسِلَ الْأَوَّلُونَ.
They do not merely call it magic. In fact, they have also said: “These are wayward dreams.” In fact, [also said]: “He has fabricated this Qur’an from himself.” In fact, [they further said]: “He is a mere poet.”5 So, [if he is really a messenger, then] let him bring a sign to us the way earlier messengers were sent with signs.6 (5)
مَا آمَنَتْ قَبْلَهُمْ مِّنْ قَرْيَةٍ أَهْلَكْنَاهَا أَفَهُمْ يُؤْمِنُوْنَ. وَمَآ أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُّوحِیْ إِلَيْهِمْ فَاسْأَلُوْا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُوْنَ. وَمَا جَعَلْنَاهُمْ جَسَدًا لَّا يَأْكُلُوْنَ الطَّعَامَ وَمَا كَانُوْا خَالِدِيْنَ. ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنْجَيْنَاهُمْ وَمَنْ نَّشَآءُ وَأَهْلَكْنَا الْمُسْرِفِيْنَ.
Whichever settlements We have destroyed, none before them professed faith [after seeing such a sign;] so, will they profess faith? [They say: “He is a human being like us.”] Before you also, whichever messenger We sent, We have sent from among human beings to whom We would send revelations. So, ask the people of the reminder, if you people do not know.7 We did not make such bodies of those messengers that they would not consume food and they were also not ones who would live forever [in the world].8 Then see that We fulfilled Our promise with them9 and saved them and [with them] those We wanted and We destroyed those who exceeded the limits. (6-9)
لَقَدْ أَنْزَلْنَآ إِلَيْكُمْ كِتَابًا فِيْهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُوْنَ. وَكَمْ قَصَمْنَا مِنْ قَرْيَةٍ كَانَتْ ظَالِمَةً وَّأَنْشَأْنَا بَعْدَهَا قَوْمًا آخَرِينَ. فَلَمَّآ أَحَسُّوْا بَأْسَنَا إِذَا هُمْ مِّنْهَا يَرْكُضُوْنَ. لَا تَرْكُضُوْا وَارْجِعُوْا إِلَى مَآ أُتْرِفْتُمْ فِيْهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُوْنَ. قَالُوْا يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِيْنَ. فَمَا زَالَتْ تِّلْكَ دَعْوَاهُمْ حَتَّى جَعَلْنَاهُمْ حَصِيْدًا خَامِدِيْنَ.
[O People!] We have also revealed a Book to you which has your share of reminder. Then do you not understand?10 How many a city We decimated which were being unjust to themselves,11 and after them raised other people.12 Then when they heard the sound of Our torment, they immediately began running away from there. [We said:] “Do not run away now and return to your resources you were rejoicing in and to your houses which were your places of enjoyment13 so that you may be questioned.”14 They raised a hue and cry: “It is our misfortune; indeed, it is we who were unjust.” So, they kept raising this hue and cry until We mowed them down as if they are ashes.15 (10-15)
وَمَا خَلَقْنَا السَّمَآءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِيْنَ. لَوْ أَرَدْنَا أَنْ نَّتَّخِذَ لَهْوًا لَّاتَّخَذْنَاهُ مِنْ لَّدُنَّا إِنْ كُنَّا فَاعِلِيْنَ. بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ.
We have not created the heavens and the earth and what is between them for amusement.16 If We wanted amusement, We would have arranged for it around Us, if this was Our intention.17 [Certainly not!]18 In fact [a day will come19 that] We will strike falsehood with the truth and it will break its head. Then you will see it annihilated at that very time. Indeed, there is great devastation for you because of the words you say.20 (16-18)
وَلَهُ مَنْ فِی السَّمَاوَاتِ وَالْأَرْضِ وَمَنْ عِنْدَهُ لَا يَسْتَكْبِرُوْنَ عَنْ عِبَادَتِهِ وَلَا يَسْتَحْسِرُوْنَ. يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُوْنَ.
To him belong what is in the heavens and the earth and those who are in His presence [who you worship as His offspring,21 they do not desist from worshipping Him nor do they get tired. They extol Him day and night, never ceasing. (19-20)
أَمِ اتَّخَذُوْا آلِهَةً مِّنَ الْأَرْضِ هُمْ يُنْشِرُوْنَ. لَوْ كَانَ فِيْهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُوْنَ. لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُوْنَ. أَمِ اتَّخَذُوا مِنْ دُوْنِهِ آلِهَةً قُلْ هَاتُوْا بُرْهَانَكُمْ هَذَا ذِكْرُ مَنْ مَّعِيَ وَذِكْرُ مَنْ قَبْلِي بَلْ أَكْثَرُهُمْ لَا يَعْلَمُوْنَ الْحَقَّ فَهُمْ مُّعْرِضُوْنَ. وَمَآ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَّسُوْلٍ إِلَّا نُوحِیْ إِلَيْهِ أَنَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدُوْنِ.
Have they set up separate deities for the earth which enliven it?22 Had there been other deities in the heavens and the earth besides God, both would have been devastated.23 So, God, master of the throne,24 is exalted from all what they say. Whatever He does, He is not answerable [to anyone] for it and all these are answerable.25 Have they set up other deities besides God? Tell them: “Bring forth your proof. Here is the reminder of those who are with me and the reminder of those also who were before me.”26 No, none of them has any proof. In fact, most of them do not know the truth. For this reason, they are showing aversion. Whichever messenger We sent before you, We only kept sending him this revelation:27 “There is no deity except Me; so, worship Me only.”28 (21-25)
وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُوْنَ. لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِهِ يَعْمَلُوْنَ. يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُوْنَ إِلَّا لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُوْنَ. وَمَنْ يَّقُلْ مِنْهُمْ إِنِّیْ إِلَهٌ مِّنْ دُوْنِهِ فَذَلِكَ نَجْزِيْهِ جَهَنَّمَ كَذَلِكَ نَجْزِي الظَّالِمِيْنَ.
They say: “The merciful God has children.” He is exalted [from this blame. Angels who these foolish regard to be daughters of God] are not His children. In fact, they are favoured servants.29 They do not take the initiative in speaking to Him and obey His directive.30 Whatever is in front of them and behind them is all known to Him. They do not intercede for anyone except for whom God pleases and tremble from His awe. Whoever of them dares say: “I am a deity besides God,” We will punish him with Hell. Thus do We punish the unjust.31 (26-29)
أَوَلَمْ يَرَ الَّذِيْنَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاء كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ. وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ. وَجَعَلْنَا السَّمَاء سَقْفًا مَّحْفُوظًا وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ. وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ.
[They ask for signs]. Have these disbelievers not many a time seen that the heavens and the earth both are closed.32 Then We opened them<33 and We have created every living being with water of the heavens only. Will then they not accept faith? And We have planted mountains in the earth so that it may not tilt away with them34 and in these mountains made passes as paths so that people may find the way [for them].35 And We have made the heavens a secure roof36 and such are these people that they have turned away from its signs. Indeed, it is He Who made the night and the day and created the sun and the moon. Each of them is moving in [its] path.37 (30-33)
وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ أَفَإِن مِّتَّ فَهُمُ الْخَالِدُونَ. كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ.
[They do not believe in you because you will also die one day.] Before you also [O Prophet] We never gave any mortal eternal life. So, if you die, will they live forever?38 Indeed, each soul has to taste death. And [they should not show pride on their status;] We are trying you people through good and bad circumstances as a test and [one day] you will be returned to Us.39 (34-35)
وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُم بِذِكْرِ الرَّحْمَنِ هُمْ كَافِرُونَ.
When these disbelievers look at you, they only make fun of you. [They say:40 “Alright. Is this the one who degrades your deities?”41 And as for themselves, they even reject the merciful God’s mention.42 (36)
خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ. وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ. لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلَا عَن ظُهُورِهِمْ وَلَا هُمْ يُنصَرُونَ. بَلْ تَأْتِيهِم بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنظَرُونَ.
[They are showing haste for bringing the torment. In reality,] impatience is the substance a human being is made of. I will soon show you My signs. So, do not show haste to Me. And they say: “When will this promise be fulfilled, if you are truthful?” Would that these disbelievers were aware of the time when they would not be able to shield their faces from the fire of Hell nor from their backs and neither will they be helped from anywhere. This calamity will not come with a warning beforehand.43 In fact, it will suddenly descend on them and strike awe in them. Then neither will they be able to drive it away nor will they be given any respite. (37-40)
وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُم مَّا كَانُوا بِهِ يَسْتَهْزِؤُون. قُلْ مَن يَكْلَؤُكُم بِاللَّيْلِ وَالنَّهَارِ مِنَ الرَّحْمَنِ بَلْ هُمْ عَن ذِكْرِ رَبِّهِم مُّعْرِضُونَ. أَمْ لَهُمْ آلِهَةٌ تَمْنَعُهُم مِّن دُونِنَا لَا يَسْتَطِيعُونَ نَصْرَ أَنفُسِهِمْ وَلَا هُم مِّنَّا يُصْحَبُونَ.
Before you also [O Prophet!] messengers have been mocked. Then those of them who mocked them were surrounded by that which they had been mocking. Ask them: “[If the same thing surrounds you, then] Who can protect you from the merciful God by the night and day?” No one! In fact, these people have turned away from the reminder of their Lord. Do these people have some other deities besides Us who will save them? [Certainly not!] Neither will they be able to help themselves nor can anyone support them against Us. (41-43)
بَلْ مَتَّعْنَا هَؤُلَاء وَآبَاءهُمْ حَتَّى طَالَ عَلَيْهِمُ الْعُمُرُ أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا أَفَهُمُ الْغَالِبُونَ.
In fact, the real thing is that We provided means and resources to them and to their forefathers until a long period passed over them in this situation.44 Yet, do they not see that We are moving towards this land by diminishing its borders.45 So, will they alone remain dominant?46 (44)
قُلْ إِنَّمَا أُنذِرُكُم بِالْوَحْيِ وَلَا يَسْمَعُ الصُّمُّ الدُّعَاء إِذَا مَا يُنذَرُونَ. وَلَئِن مَّسَّتْهُمْ نَفْحَةٌ مِّنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ.
Tell them: “I am only warning you through revelation – [but they are deaf and] the deaf do not listen to a call [O Prophet] when they are warned. [At this time, they are making demands while their own situation is that] if indeed any flare of your Lord’s torment touches them, they will call out: “Our wretchedness! Indeed, We were the unjust.” (45-46)
وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ.
[Tell them:] “On the Day of Judgement, We will place the balance of justice. Then not the slightest injustice will any soul suffer and if a person has [done] a deed of the size of a mustard seed, We will bring it forth.47 And We are sufficient to take account [of people].” (47)
وَلَقَدْ آتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ وَضِيَاء وَذِكْرًا لِّلْمُتَّقِينَ. الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ وَهُم مِّنَ السَّاعَةِ مُشْفِقُونَ.
We had given the Furqan to Moses and to Aaron and a light and a reminder for the God-fearing48 who fear their Lord without seeing Him and are afraid of the Hereafter.49 (48-49)
وَهَذَا ذِكْرٌ مُّبَارَكٌ أَنزَلْنَاهُ أَفَأَنتُمْ لَهُ مُنكِرُونَ.
Similarly, this Qur’an is also a blessed reminder that We have revealed. Then will you people only remain its rejecters? (50)
وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِه عَالِمِينَ. إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَذِهِ التَّمَاثِيلُ الَّتِي أَنتُمْ لَهَا عَاكِفُونَ. قَالُوا وَجَدْنَا آبَاءنَا لَهَا عَابِدِينَ. قَالَ لَقَدْ كُنتُمْ أَنتُمْ وَآبَاؤُكُمْ فِي ضَلَالٍ مُّبِينٍ. قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنتَ مِنَ اللَّاعِبِينَ. قَالَ بَل رَّبُّكُمْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَى ذَلِكُم مِّنَ الشَّاهِدِينَ. وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُم بَعْدَ أَن تُوَلُّوا مُدْبِرِينَ. فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ.
Before this, We also gave Abraham his share of guidance50 [that was befitting for him] and We knew him very well.51 When he said to his father and to the people of his nation: “What are these idols you are so devoted to?”52 They replied: “We have found our forefathers worshipping them.” He said: “Indeed, you and your forefathers both have remained in evident error.”53 They asked: “Have you brought to us something well-thought of or are you just jesting?”54 He said: “No, in fact, it is your Lord Who is the Lord of the of the heavens and the earth Who has created them and I bear witness to it [before you]”55 – [Then he said in his heart:] “By God! When you turn and go away, I will certainly play a trick with your idols.”56 Thus [when they went away] Abraham smashed them to pieces except for their one big one so that they turn to it.57 (51-58)
قَالُوا مَن فَعَلَ هَذَا بِآلِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ. قَالُوا سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ. قَالُوا فَأْتُوا بِهِ عَلَى أَعْيُنِ النَّاسِ لَعَلَّهُمْ يَشْهَدُونَ. قَالُوا أَأَنتَ فَعَلْتَ هَذَا بِآلِهَتِنَا يَا إِبْرَاهِيمُ. قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ. فَرَجَعُوا إِلَى أَنفُسِهِمْ فَقَالُوا إِنَّكُمْ أَنتُمُ الظَّالِمُونَ. ثُمَّ نُكِسُوا عَلَى رُؤُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَؤُلَاء يَنطِقُونَ. قَالَ أَفَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ. أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ اللَّهِ أَفَلَا تَعْقِلُونَ.
[When they saw this state of their idols,] they said: “Who has done this with our idols?58 Indeed, he is very oppressive.” People said: “We had heard a youngster called Abraham59 say something bad to them.”60 They said: “Then bring him before everyone so that they too see.”61 [Thus Abraham was brought forth. So,] he was asked: “Abraham! Did you do this to our idols?” Abraham replied: “In fact, this chief of them must have done it. So, ask them, if they can speak.”62 At this, they became a little attentive towards their inner-selves and said to one another: “Indeed, you surely are the oppressors.”63 But then they dropped their heads64 and said: “You know that they cannot speak.”65 Abraham said: “Then do you worship those instead of God who can neither benefit nor harm you. Shame on you and on those you worship instead of God. Then do you not understand.”66 (59-67)
قَالُوا حَرِّقُوهُ وَانصُرُوا آلِهَتَكُمْ إِن كُنتُمْ فَاعِلِينَ. قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ. وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ.
[At this,] they said: “If you intend to do something, then burn him in the fire and help your deities.”67 [Thus Abraham was cast into the fire. Thereupon,] We commanded: “O Fire! Cool down for Abraham and become safe.”68 They wanted to contrive a plot69 [to get rid of Abraham] but We badly foiled it. (68-70)
وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ. وَوَهَبْنَا لَهُ إِسْحَقَ وَيَعْقُوبَ نَافِلَةً وَكُلًّا جَعَلْنَا صَالِحِينَ. وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاء الزَّكَاةِ وَكَانُوا لَنَا عَابِدِينَ.
And We saved him [and his nephew] Lot taking them to a land in which We had placed blessings for people.70 And [as a reward for his sacrifices] We gave him Isaac71 and in addition Jacob also. And We made each of them righteous. And We bestowed leadership72 on them that they guided [people of the world] according to Our direction and sent them the directive of doing pious deeds, being diligent in the prayer and paying the zakah and they were the ones who worshipped Us. (71-73)
وَلُوطًا آتَيْنَاهُ حُكْمًا وَعِلْمًا وَنَجَّيْنَاهُ مِنَ الْقَرْيَةِ الَّتِي كَانَت تَّعْمَلُ الْخَبَائِثَ إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَاسِقِينَ. وَأَدْخَلْنَاهُ فِي رَحْمَتِنَا إِنَّهُ مِنَ الصَّالِحِينَ.
We had granted Lot the power and knowledge73 and similarly delivered him from that settlement whose people were involved in abominable acts.74 Indeed, they were a very wicked and dreadful people. And [both in this world and the next] We admitted him into Our special mercy. Indeed, he was among the righteous. (74-75)
وَنُوحًا إِذْ نَادَى مِن قَبْلُ فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ. وَنَصَرْنَاهُ مِنَ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ.
We had dealt in the same way with Noah.75 Recall when, before all these people, he pleaded.76 So, We accepted his prayer and delivered him and his people77 from a grave calamity, and to help him take revenge from the people78 who had denied Our revelations. Indeed, they were a very wicked people. So, We drowned all of them.79 (76-77)
وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ. فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ وَكُنَّا فَاعِلِينَ. وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُم مِّن بَأْسِكُمْ فَهَلْ أَنتُمْ شَاكِرُونَ.
And We blessed David and Solomon with Our favour as well.80 Recall, when they were passing a judgement on the dispute of the cultivated land when goats of some people had entered it81 and We Ourselves were observing this judgement of theirs.82 So, We guided Solomon about the dispute and We blessed both with power and knowledge.83 And We had made the mountains and the birds sing together with David.84 They would extol God [with him]85 and it is We Who would do [this for them].86 And We had taught him the skill of a military attire for you so that it may protect you in battles.87 [After receiving all these favours, he would express gratitude to his Lord]. Then will you also become grateful [like him]?88 (78-80)
وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ. وَمِنَ الشَّيَاطِينِ مَن يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ ذَلِكَ وَكُنَّا لَهُمْ حَافِظِينَ.
And We had made strong winds subservient to Solomon89 which would blow at his directive to a land We had blessed.90 And We were knowledgeable about every thing.91 And We had also made subservient to him from among the devils92 who would dive down [into the seas] for him and would do other errands as well and We alone were holding them.93 (81-82)
وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ. فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِن ضُرٍّ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنْ عِندِنَا وَذِكْرَى لِلْعَابِدِينَ.
And We had looked upon Job also with favour94 when he called out to his Lord: “I am in distress and you are the most merciful among all the merciful.”95 [When he called out,] We heard his call and delivered him of the hardship he was suffering and restored to him his family too; in fact, as many more with them96 from Our special grace and so that this is a reminder for those who worship God. (83-84)
وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ كُلٌّ مِّنَ الصَّابِرِينَ. وَأَدْخَلْنَاهُمْ فِي رَحْمَتِنَا إِنَّهُم مِّنَ الصَّالِحِينَ.
And the same favour was bestowed upon Ishmael, Idris and Dhu al-Kifl also. All of them were among the steadfast.97 We admitted them into Our mercy. Undoubtedly, they were among [Our] pious people. (85-86)
وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَن لَّا إِلَهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ. فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ وَكَذَلِكَ نُنجِي الْمُؤْمِنِينَ.
And upon [Jonah] the companion of the Fish98 also when he left [his people] in anger99 and he thought that We will not question him.100 But then he cried out in the [layers of] darkness:101 [“Lord!] There is no deity except you. Exalted are you. Indeed, I am at fault.”102 Thereupon, We answered his prayer and relieved him of sorrow.103 Thus do We deliver the believers.104 (87-88)
وَزَكَرِيَّا إِذْ نَادَى رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنتَ خَيْرُ الْوَارِثِينَ. فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَى وَأَصْلَحْنَا لَهُ زَوْجَهُ إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ.
And upon Zachrias also when he called out to his Lord: “Lord! Do not leave me alone105 and you are the best of all heirs.”106 Then We answered this prayer of his107 and blessed him with John and made his wife favourable for him. Indeed, these people would take the initiative in righteous deeds and would call Us in every state of hope and despair and would remain submissive Us.108 (89-90)
وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِّلْعَالَمِينَ.
And on that woman also109 who kept herself chaste.110 So, We blew into her Our Spirit111 and made her and her son [Jesus] a sign for the people of the world. (91)
إِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ. وَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ كُلٌّ إِلَيْنَا رَاجِعُونَ. فَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِ وَإِنَّا لَهُ كَاتِبُونَ.
[Thus] it is a fact that this community of yours is one community112 and I only am your Lord. So, worship Me alone.113 But [such are these people that] they have torn their religion into pieces between themselves.114 [Do not care about them]. All of them will return to Us. Then he who does righteous deeds and also has faith,115 his effort will not go waste. We are writing it for him. (92-94)
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وَحَرَامٌ عَلَى قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ. حَتَّى إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ. وَاقْتَرَبَ الْوَعْدُ الْحَقُّ فَإِذَا هِيَ شَاخِصَةٌ أَبْصَارُ الَّذِينَ كَفَرُوا يَا وَيْلَنَا قَدْ كُنَّا فِي غَفْلَةٍ مِّنْ هَذَا بَلْ كُنَّا ظَالِمِينَ.
[Now116 there is no need to go after these disbelievers, O Prophet! because] for whichever settlement We have destined destruction [according to Our law],117 it is forbidden for them to turn to the truth118 because they will never turn until that time arrives when Gog and Magog are let loose119 and they launch an onslaught from every high place and the true promise [of the Day of Judgement] draws near and all of a sudden these disbelievers will stare in astonishment and will cry out: “It is our wretchedness! We remained indifferent to it. In fact, it is we who were unjust.”120 (95-97)
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ. لَوْ كَانَ هَؤُلَاء آلِهَةً مَّا وَرَدُوهَا وَكُلٌّ فِيهَا خَالِدُونَ. لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ.
You and your deities that you have been worshiping instead of God121 are now the firewood of Hell. [Whether] you [plead or implore] you shall certainly enter it. Were they really deities, they would never have entered it – [these worshippers and the worshipped] all will remain in it eternally. Now the worshippers will cry out in it and those who you worshipped will hear nothing in it.122 (98-100)
إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَى أُوْلَئِكَ عَنْهَا مُبْعَدُونَ. لَا يَسْمَعُونَ حَسِيسَهَا وَهُمْ فِي مَا اشْتَهَتْ أَنفُسُهُمْ خَالِدُونَ. لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلَائِكَةُ هَذَا يَوْمُكُمُ الَّذِي كُنتُمْ تُوعَدُونَ.
However, those who have been promised a good fate by Us123 will be kept away from it. They will not even listen to its sound and will forever remain in a bliss they desire.124 That great commotion125 will not make them the slightest sorrowful and the angels of God will heartily welcome them, and will say: “This is that day of yours which you would be promised of.” (101-103)
يَوْمَ نَطْوِي السَّمَاء كَطَيِّ السِّجِلِّ لِلْكُتُبِ كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُّعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ.
The Day We will roll up the sky the way a parchment is rolled up. The way We began the first creation,126 in the same way We will do it again. This is a definite promise127 that We are responsible for. We are certain to do it. (104)
وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ. إِنَّ فِي هَذَا لَبَلَاغًا لِّقَوْمٍ عَابِدِينَ. وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ. قُلْ إِنَّمَا يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَهَلْ أَنتُم مُّسْلِمُونَ. فَإِن تَوَلَّوْا فَقُلْ آذَنتُكُمْ عَلَى سَوَاء وَإِنْ أَدْرِي أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ. إِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ. وَإِنْ أَدْرِي لَعَلَّهُ فِتْنَةٌ لَّكُمْ وَمَتَاعٌ إِلَى حِينٍ.
We have written in the Psalms after the reminder128 that [on that day] the earth129 [that will come into existence] will be inherited by My righteous servants. In it is a great awareness130 for those who worship [Us. They demand the torment from you] and We [O Prophet] have only sent you as a mercy for mankind. Tell them: “This only is revealed to me that your God is one God. So, do you submit yourselves to Him?” Then if they turn away, say: “I have warned all of you equally.131 I do not know whether that time you are being promised is near or far off. [Now the matter rests with God]. Indeed, He alone knows the words you utter openly and those also that you conceal.132 And I do not know whether perhaps this time is a trial for you and a respite to gain benefit till a specific time.” (105-111)
قَالَ رَبِّ احْكُم بِالْحَقِّ وَرَبُّنَا الرَّحْمَنُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ.
The Prophet prayed: “My Lord! Judge with fairness,” and said: “Our Lord is surely the merciful from whom We seek help against what you say.”133 (112)
Kuala Lumpur
15 April 2013
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1. Ie., for the Idolaters of Arabia who after conclusive communication of the truth from the Prophet (sws) could face torment any time. This was in accordance with God’s established practice. Earlier, at the end of Surah Taha, they were told to wait for it. Here these words mention its proximity. The surah starts with these words without any formal beginning. Since these people had shown aversion to God’s reminders, the Almighty has mentioned them by the general word النّاس by actually turning His face away from them.
2. Two words are used in the verse: negligence and evasion. Imam Amin Ahsan Islahi writes:
... Negligence which means showing indifference to the realities of life shows a person’s misfortune and is a very grave wrong. However, this wrong becomes much more grave when a servant of God is trying his best to jolt them and awaken them from their slumber but people are so deep in their negligence that they are not prepared to listen to him. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 122)
3. Here the word magic is precisely in the same meaning as it is in the sentence ie., magic of the words with which the Prophet (sws) mesmerized people. The Arabs used this expression to refer to the extraordinary influence of some composition; it is also found in our own language. By using this word, they wanted to convince their people that the words which are inspiring and impacting them are nothing but eloquence of language; they should not be foolish enough to regard them to have a divine origin and their presenter to be God’s messenger. They contended that no doubt the force and majesty of these words conqers hearts but its significance is no more than perfect selection of words for the meaning intended which this person claiming to be a prophet and messenger of God is displaying before them and that they are people of understanding who must not be deceived by him. These last words were obviously meant to incite a sense of superiority among the addressees.
4. Ie., said in his heart without addressing them and in this way consigned the matter to God that He will take care of the mischief worked by these people. The words uttered ahead express consigning the matter to God.
5. It is evident from this that the addressees of the Qur’an were extremely over-awed by its splendour and majesty but since they did not want to accept it as God’s word, sometimes they would regard it to be a product of the Prophet’s fancy, sometimes self-fabricated and some times a magic of words in order to lessen its impact on the hearts of people.
6. The word بِالآيآتِ after كًمًا أُرْسِلَ الأَوَّلُوْنَ is suppressed in the verse because of concomitant indications. The translation expresses it. Imam Amin Ahsan Islahi writes:
... According to their claim, this strategem was the most effective in opposing the Prophet (sws) because the call of the Qur’an was entirely based on arguments drawn from the world around human beings and that within as well as on human nature and intellect. Instead of showing miracles and signs of punishment, the Qur’an urges people to use their insight and intellect because the natural path that reaches faith is through the heart and intellect. Those who do not use their intellect and insight do not profess faith even after seeing miracles and the faith of those who accept it after seeing a sign of punishment has no significance. This claim of the Qur’an was absolutely true but the opponents would regard it to be an evasion on the part of the Prophet (sws) and lead people astray. They would say that if he was really God’s messenger, it would have been very easy to for him to fulfill their demand; however, since he was evading it, so he is falsely claiming to be a prophet of God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 125)
7. These words express a kind of sarcasm on the addressees. The implication is that in spite of being from the progeny of Abraham (sws) and Ishmael (sws) if they do not know this, they should ask the People of the Book to whom a similar reminder was sent before the Qur’an. Even they cannot deny this obvious reality.
8. This is an answer to the objecions they raised that this messenger eats and drinks the way they do; so how can he be God’s messenger.
9. Ie., the promise that God will definitely destroy those who reject them and save them and their followers. This is a mention of the same established practice of God which we have been indicating at many instances in this exegesis.
10. Ie., do these people not understand that this is God’s reminder and what will be the consequences of rejecting it? Where have they lost their intellect and why are they inviting their doom?
11. The word ظالم here means لنفسه ظالم. It has been used in the Qur’an at a number of instances in this meaning. The translation gives due regard to this.
12. The implication is that if they do not believe, they too will suffer this fate and this will not in any way depopulate God’s earth. He will make others inhabit it and this is not at all difficult for Him.
13. This sentence is in fact understood to be present here. The indication for this is that the affluent are the addressees here as is evident from the words مَا أُتْرِفْتُمْ فِيهِ and these are their houses.
14. This sentence expresses sarcasm: ie. they will be called to account.
15. The actual words are: حَصِيدًا خَامِدِينَ. They make up a very eloquent metaphor. Imam Amin Ahsan Islahi writes:
... What is concealed in these words is that just as after grass being cut, its dry mounds are set on fire and it becomes a heap of ashes, in a similar way these people will become dust and ashes. The word خَامِدِيْنَ occurs in deference to the entity for which the metaphor is stated (grass in this case) and this is a common style of Arabic. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 129)
16. Earlier it had been said that a day of accountability is certain to come. Here an argument in its favour is stated: if there is no reward and punishment as they contend, then this world is just a place of amusement and entertainment of mythical deities; if this is what they contend, then they should know that God has not made this world for enjoyment and pleasure. Each and every object of this world bears witnesss that this world has wisdom in its creation and its creator has made it for a great purpose and objective. Thus a day will definitely come when this purpose manifests itself.
17. Ie., in the first place it did not befit God’s majesty to do this; however, if it is supposed that He had to do it, then making this world a place of warring demi-gods would have been utter callousness and injustice to amuse Himself from the interplay of congizant human beings. How do they think about the merciful God that He has created this world in which truth and falsehood, right and wrong, guidance and misguidance, oppression and innocence are in a perpetual state of war for His own amusement and pleasure? They should realize that this would be totally against His justice and mercy.
18. Ie., this world is certainly not a place of jest and amusement. This view that they hold is totally incorrect.
19. Ie., the Day of Judgement when the result of the test that is now going on in this world will be declared: it will be known who trod the path of the truth and who left this world while adhering to evil.
20. Ie., the words that this world is a place of pleasure and amusement and if ever there is going to be a Day of Judgement their intercessors would save them from every danger.
21. This refers to the angels which the Idolaters of Arabia thought to be daughters of God and since they worshipped them, they thought that they would be saved from God’s grasp because of their intercession.
22. Ie., give it life and make it lush. A study of the idols found in Arabia shows that they thought that God had deputed some others to manage the affairs of the earth since it was a far off place in His empire while He Himself was aloof from it and only running the affairs of the skies. This statement refutes this false notion.
23. This is an argument in favour of monotheism which is called the argument of harmony. Imam Amin Ahsan Islahi writes:
... Its summary is that the continued existence of this universe depends on the harmony between its various elements and components including ones that oppose one onother. If this harmony ceases even for a moment, the whole system of the universe will be wrecked and ruined. This harmony explicitly bears evidence to the fact that only a single being’s intention and will prevails in the whole of the universe. Had there been multiple intentions involved, it would have been impossible for the heavens and the earth to remain intact. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 136)
24. Ie., He is the master of the universe’s throne.
25. Hence this thought is very foolish that someone can influence His intentions.
26. In order to affirm monotheism and refute polytheism, reminders from prophets are now presented as an argument. The implication is that the Qur’an which was revealed as a reminder for the followers of Muhammad (sws) is present before them as well as the Torah, the Gospels, the Psalms and other scriptures of the prophets. They should see that none of these books teaches polytheism; all of them bear witness to monotheism.
27. The actual words are: نُوحِي إِلَيْهِ. In them, an incomplete verb is suppressed before the verb نُوحِي in accordance with linguistic principles of Arabic.
28. This is a further explanation of the reminder of the previous prophets mentioned earlier.
29. This is because they are exalted from polytheism, have a true comprehension of God and fulfil the duty of worshipping Him with full sincerity. The reward for this is nearness to God and not forceful cajoling and potent pursuasion through which these angels, according to their claim, will acquire from Him whatever they want.
30. The implication is that it is mere foolishness to regard those who have this status before God to have so much influence on Him that they will save those who believe in them from God’s grasp.
31. This entire speech is a further explanation of what was stated earlier: if it is believed that someone has the power to have criminals released by interceding for them, then belief in the Hereafter becomes absolutely meaningless and it becomes impossible to believe that God is someone just and wise Who can be trusted regarding His promises.
32. Ie., did it not rain from the heavens and did not vegetation sprout from the earth? These aspects are expressed in the verse by the word رَتْق ie., “to be closed.”
33. Ie., God opened the sky and started to pour down rain. As a result, the earth also opened up and began to cast out its treasures. Imam Amin Ahsan Islahi has explained the facts to which this observation bears witness. He writes:
A very clear argument in favour of monotheism is present in this. If the sky and the earth had deities of their own, what need was there for the sky to rain down its treasures of water to make the earth lush green. This harmony between the sky and the earth – as if they are members of a pair that complement one another – shows that both have the same creator and master and both are controlled by Him.
A second argument found in it is regarding the Hereafter: when the earth after it is dry and desolate and in other words: dead becomes live and lush, then why should being raised to life after death be regarded as far-fetched?
The third argument found in it is regarding the accountability of human beings: when God has made all this elaborate arrangement to nurture and nourish human beings that He has put into their diligent service the sky and the earth, the sun and the moon, the air and the clouds, how is it possible that He will let them go scot free and not appoint a day of accountability. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 141)
34. In all probability, this is it what is called “Isostasy” in science. This statement of the Qur’an seems to ratify the theory about the mountains that they have emerged from the surface of the earth to balance the dense matter found below the seas. Had this not been the case, the earth would have kept wobbling the way it does during an earthquake. The words used for this in the Qur’an shows that before اَنء the causative lam (ل) is understood to be present in accordance with linguistic considerations. The translation keeps this aspect in mind. This style is the same as: هذا دواء للحمی.
35. Ie., the path to travel and as well as to reach the Almighty Whose power, greatness and wisdom become evident by the existence of these paths. Deliberation shows that this eloquent sentence very nicely refers to both these meanings.
36. Ie., made such a roof of which the vastness has no bounds, but it neither grows old nor do any fissures appear in it. It is so firm and solid that onlookers are misled to think that it was always there and will be there forever. Not only this, it is now known that such is its composition that it saves us from dangerous radiation from the sun and also protects us from the 100 billion meteors which on average fall towards the earth every day. Moreoever, its creator has embellished it with such lamps of which the beauty and benevolence exceeds all estimation.
37. Here attention is directed to the fact that none of these strikes the other but continues to stay in its orbit precisely according to the law appointed for it by the Being Who controls it and makes it subservient for the collective good of the universe.
38. The implication is that when these people themselves are mortals, why do they want the messenger to be immortal?
39. Ie., they must not think that they are entitled to their good circumstances and for this reason prophethood should be given to them only therefore do not regard someone less affluent to be an envoy of God. In fact, they should think that in this world poverty and affluence, sorrow and happiness all are meant for trial. None of these is because of personal entitlement.
40. Ie., remark sarcastically.
41. The actual words are: يَذْكُرُآلِهَتَكُمْ. In them, the pronoun of address is meant to incite people. Otherwise, in accordance with the occasion of the discourse, the words should have been يذكر آلهتنا. Also, here ذكر means to mention someone in bad words. This style shows that after يَذْكُرُآلِهَتَكُمْ they would suppress the word بالسوء in deference to the respect and honour they had for their deities. In the words of Imam Amin Ahsan Islahi, they did not even want to bring a bad word for their deities to their tongues even to cite it is an opinion.
42. Ie., have such honour and respect for the deities they have chosen but are not even prepared to mention the real God.
43. Ie., the calamity of the Day of Judgement whose mention is apparent from the previous sentence.
44. Here the real reason of their evasion and arrogance has been exposed: because of spending a long period of time in the inebriation of their status and political authority, they regard themselves to be very superior and it is this conceit that has made them indifferent to God’s messenger.
45. Ie., the land of Makkah. This is a referenec to the conquests reaped by the Islamic message in the whereabouts of Makkah. The Almighty has regarded it to be His move. The implication is that if they want to see a sign why do they not see the sign appearing before their eyes: the influence of the islamic message is spreading to the nearby tribes and it was very evident that one day this city too will be conquered by the onslaught.
46. Ie., even after witnessing the signs of the conquest of the truth, do they think that they will remain dominant.
47. The actual words are: وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ. In my opinion, the noun of كَانَ is suppressed in them because of concomitant indications and the feminine pronoun in بِهَا is in deference to حَبَّة.
48. Ie., the Torah which was a yardstick to differentiate between good and evil, through which the light of guidance would be obtained in the darkness of thoughts and deeds and through which all those facts are reminded of which were under discussion at that time.
49. This is because only such people can benefit from the guidance revealed through the prophets of God. If a person does not fear God and also does not fear the fate he will meet he cannot profit from this guidance. These benefits are only for those people who listen to the prodding of their innate guidance regarding God and the Hereafter and keep seriously deliberating on them.
50. The actual word is رُشْدَهُ. The annexation (idafat) found in it incorporates a special distinction in its meaning: ie, Abraham (sws) was given that guidance and cognizance from God which is given to a person of his calibre and status only.
51. The implication is that whatever was given by God was not given without any reason: it was given after the Almighty had fully tried and tested Abraham (sws) and was bestowed to him in accordance with God’s knowledge about him. Imam Amin Ahsan Islahi writes:
... This sentence has an element of sarcasm in it for those who did not even have the strength in them to even follow the smallest of Abrahamic sunnahs but claimed to have association with him, and on the basis of this association regarded themselves to be worthy of the highest status in this world and in the next. It is stated that there is no possibility of God granting His favour to someone unworthy of it. To whomever He bestows His comprehension, He does so after seeing that person’s stature and courage. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 158)
52. This incident that took place when Abraham (sws) was a young man is a manifestation of the guidance and comprehension that he was blessed with. His nation was given to idol worshipping and his father was the chief priest of the idol temple. Yet what is stated ahead shows how, even in the initial period of his life, sure and convinced he was of monotheism. Imam Amin Ahsan Islahi writes:
The humiliation and disgrace found for the idols in this sentence and the sarcasm concealed in the word عَاكِفُوْنَ for his father’s and his nations foolishness and their stagnantion is evident to every person having a literary taste. At that tender age and in such an environment only one who has been blessed by God through His special favour can make such a declaration of truth and the majesty and splendour of whose faith has no regards for any fear or greed. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 158)
53. The implication is that misguided views do not become right just because they have become a tradition that is being carried on from the past. It is the indubitable verdict of knowledge and intellect that whatever they are doing is an open deviation from the truth.
54. This question shows that they were not convinced that such a statement can be given after giving it much thought.
55. Ie., Abraham (sws) is declaring this and also inviting them to it. The word شهادة in the verse means “to declare” and “to bear witness” and this word is used thus in the Qur’an at many instances.
56. It is evident from this that Abraham (sws) invited them to this message on the occasion of some gathering within the idol temple. Precisely at the same time, he had also decided to practically show them the meaninglessness of the idols. The scheme that he had mentally prepared for this is called كَيْد in this verse.
57. Ie., if Abraham (sws) was inquired about this, he is able to tell them to ask the big idol why he did this to the others. At the same, they are left with no option except to either ask him or confess that those who they have made their deities cannot even ward off a calamity that visits them and are also unable to tell who caused it. Abraham (sws) adopted this way not for the purpose of fulfilling the responsibility of stopping people from evil but for his special style of reasoning upon which no objection can be raised.
58. Ie., first they asked this question in amazement and anxiety and then said what is stated in the next sentence: whoever has done this is a very big oppressor.
59. It is evident from the style of this sentence that by that time Abraham (sws) had not become so well known that every person knew him. His words had definitely reached their ears but people had not directed their attention to him. Whatever he said in the idol temple at the time of the gathering was said openly; however, it is quite clear that people regarded it to be a product of his youthful boisterousness and audacity and did not take any measure to protect their idols as a result. They must have thought that he had said those words but did not have the courage to do anything beyond giving that statement.
60. The actual words are: يَذْكُرُهُمْ. After them the word بالسوء is suppressed in precisely the same way as it is in verse 36. Its eloquence has been explained earlier.
61. The implication is that if they declare a verdict or take some action against him, then those called should bear witness that they have actually punished a criminal and that his punishment should be exemplary. In those times, punishments of such crimes would generally be declared by religious leaders; in fact, in most cases they had the authority to even implement those punishments themselves.
62. This sentence neither has any trace of fear nor can it be regarded a lie. Those who have regarded it to be so need to pay attention to the subtle nuances of the language. If it is to be understood, then in the words of Imam Amin Ahsan Islahi, it is a subtle sarcasm, a meaningful mockery and sagacious style of reasoning. In reality, this one sentence equals a thousand speeches. Whatever Abraham (sws) wanted to say he practically did in a symbolic form: people should see the helplessness of the beings they have regarded to be their deities and also see that if there are many deities in the universe, then how tyrannical the biggest of them can be when he smashes them to pieces if they angry him. It is difficult to find any parallel in history of this sagacious style of reasoning and derision of polytheism and its perpetrators.
63. The implication of what they said to one another was that they regarded the breaker of idols to be an oppressor; however, the fact to which this young man has directed their attention to shows that he is not an oppressor; in fact, it is they themselves who are the oppressors by making these dumb and deaf entities their deities.
64. Ie., for some time they did realize their folly but immediately afterwards the sentiments of tribal bias arose and they were overcome with such emotions that their intellect was lulled to sleep.
65. This was the place where Abraham (sws) wanted to bring his opponents. Thus he succeeded while they were forced to confess their failure.
66. Whatever Abraham did was to preach this reality. Imam Amin Ahsan Islahi writes:
... This speech obviously could have been so effective only after exposing the helplessness of the idols in this way and not without it. If this sermon was given without this display, they could have made a hundred excuses in respone. However, how could the worshippers of the idols say something with their idols lying smashed to pieces before them and by their existence narrating a story of their helplessness and meaninglessness? (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 164)
67. Their implication was that if this disorder was not stopped at that time, the religion of their fathers would be destroyed. Hence, they should immediately take action and in defence of their deities kill this youn man; no less a measure should be taken against him; at this time, this is the only way that can save their religion.
68. The promise of God to His messengers is that they are never vanquished by their enemies. It is a manifestation of this promise that the fire could not hurt Abraham (sws) the slightest.
69. What whas this plot? It shall insha’Allah be explained under verse 98 of Surah al-Ṣaffat.
70. This is a reference to the land of Canaan. The Almighty had appointed it a centre of His preaching message for almost two thousand years. By its blessings is implied the preaching and guidance that sprung from this land for all the people of the world.
71. It is indicated in the Qur’an that Isaac (sws) was given to Abraham (sws) in reward for his sacrifice of Ishmael (sws).
72. Ie., the leadership of the Israelites who were chosen under the leadership of these prophets to bear witness to the religion of truth to all the people of the world.
73. Ie., the true power of decision making and the knowledge of prophethood. The first of these traits is acquired because of the purity of intellect and nature and the second through the blessing of divine revelation.
74. This is a reference to pederasty and to sexual immorality and vulgarity which arise as its result with which the people of Lot (sws) were afflicted with.
75. The word نوح occurs in the verse in the accusative. This is because of the meaning that emanates from the discourse.
76. This is a reference to the supplication which Noah (sws) ultimately made after a very long time of preaching to his nation when he was left with no option. In Surah Nuh, this supplication is cited in detail.
77. The actual word used is: أهل. This is used for the family and followers of a person. Here too it is used in this meaning.
78. The actual words are: وَنَصَرْنَاهُ مِنَ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا. Here the presence of مِن after نَصَرْنَا indicates here this word encompasses the meaning of إنتقمنا. The translation has been done while keeping this aspect in consideration.
79. Ie., when they were not willing to believe after almost 950 years of preaching and conclusive communication of the truth, the Almighty cleansed the earth from that filth.
80. The words دَاوٗدَ وَ سُلَیۡمٰنَ occur in the accusative for the same reason as نُوْحًا stated earlier.
81. The Almighty has not divulged any more details of this dispute other than a herd of goats entering the cultivated fields of someone and that person bringing his case before David (sws) in order to be compensated. The reason for this is that the purpose of the Qur’an is not to present the details of the case but to show how careful David (sws) was in taking decisions in spite of the fact that he was a ruler and a prophet and how he was always prepared to accept his fault even if a subordinate directed his attention to it.
82. This is because the rule and reign of a prophet is in fact the rule of God. All its decisions are taken directly under His guidance. Thus if a mistake occurs at any place it is rectified by God immediately.
83. Ie., although both were blessed with the power of decision making and with the knowledge of prophethood, David (sws) was not able to reach the crux of the matter. Thus his son Solomon (sws) gave his opinion which was more correct and closer to justice. David (sws) decided the case in accordance with the opinion of Solomon (sws). He did not disregard it thinking that it will make the weakness of his own opinion more prominent.
84. In the verse, the verb يُسَبَّحْنَ is preposed to طَيْر even though it relates to both جِبَال and طَيْر and apparently should have come after them. The reason for this, in the opinion of this writer, is that we all hear the song of the birds; however, the singing of the mountains is a unique phenomenon. Thus it was essential to highlight it.
85. The implication is that just as David (sws) governed the affairs of state with justice, in the same way he would sing hymns and prayers with great devotion. Imam Amin Ahsan Islahi writes:
... It is evident from the Torah that David (sws) was a very melodious singer and also had a very moving voice. Moreoever, all his prayers and supplications are in the forms of hymns and these hymns are divine. If we read the Pslams, we can see that the poetical essence in the translation of these hymns has been lost but even then hearts shudder on reading them. When a tuneful singer like David (sws) would have chanted these divine hymns while sitting among the valleys of the mountains in the exhilerating early hours of morning, then surely the mountains would have sung with him together with the birds. These words should not be regarded as some poetic utterance; they are a fact. The Qur’an has specified that each and every object of this universe is extolling the Almighty but we are not able to understand it. This liking for extolling the Almighty is enhanced when a person chants a song that recflects their feelings. At that time, they become ecstatic and join that person in singing. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 173)
86. Ie., the favours were not acquired by them because of their own abilities; it was God Who bestowed these on them.
87. The implication is that in those times, such scientific advancements were also made that high quality armour was manufactured. This made David’s army unconquerable as a result of which they became the greatest political force of their times. The word used in the verse is عَلَّمۡنٰہُ. The antecedent of the pronoun in it is David (sws) but this should not cause any misconception. The nature of this ascription is the same as when it is said: “Shah Jahan constructed the Taj.”
88. Earlier, three things were mentioned: truthfulness, such devotion in worship that even the mountains and birds become co-reciters of hymns and great political power. What else after this can be desired by a person? The Qur’an here has directed the attention of its addressees: their affluence has made them conceited whereas here is a servant of God who after receiving all these favours neither became conceited of his religiousity nor because of his affluence and political authority; he continued to thank God and never became rebellious before Him; so, will they too follow suit by giving up rebelliousness and becoming grateful?
89. Ie., put into Solomon’s service. The particle ل in لِسُلَيْمَانَ indicates that the verb سخرنا is suppressed here.
90. This is a specific term for the areas which were specified for the Israelites and both religious and temporal blessings were placed in them. Imam Amin Ahsan Islahi writes:
... It is evident from history that David (sws) had a very large land force but it was in the reign of Solomon that the sea force made unparallelled advancements. He had invented ships with sails which travelled to India and to western islands. Their naval fleet was the most powerful in its times. In the Red sea, its centre was Tarsis which is in the Gulf of ‘Aqabah and there were sea ports in S@uwar, T@a’ir and Yafah. Till that time sails were the only means to control sea winds. These sails also served as engines for the ships. Solomon (sws) had invented such sails which would allow ships to navigate smoothly in stormy winds. They would make long trips to their destinations in all types of favourable or unfavourable winds without any fear. Since all this was the consequence of the science taught by God, it has been stated that God had made strong winds subservient to Solomon (sws) which would blow at this behest. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 175)
91. Ie., not only knew that the person who has been blessed with the power to control winds in fact deserves this honour but also how he would use this God-granted power.
92. Ie., the devils among the jinn. At another place, the Qur’an has specified this.
93. The implication is that the knowledge with which these winds were controlled was also God-given and after that their real guardian was God too. It was not possible for any of the jinn to run away or disobey Solomon (sws).
94. Ie., blessed Job (sws) with knowledge and wisdom the way the prophets mentioned earlier were. The way Job (sws) is mentioned in the Qur’an shows that he too was among the Israelite prophets who lived around the 9th century BC. It is mentioned in the Bible that he was very wealthy. Imam Amin Ahsan Islahi writes:
... The Almighty had blessed him with a large family and a lot of wealth. He had seven sons and three daughters. He also had seven thousand sheep, three thousand camels, one thousand oxen and five hundred donkeys who would carry their burdens. He had several servants. No one was as wealthy as him in the East. However, in spite of this splendour he was very grateful and obedient to God. He never got incriminated with any sin. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 175)
95. The background of this supplication is mentioned in Job’s scripture in the Bible: in spite of this wealth, Job (sws) was very pious and virtuous; this made Satan and his agents very jealous of him and they started to say that all this virtue, piety and devoutness is because of the wealth God had given him; if he is stripped of these favours, then he too will not show such gratitude. After this, Job (sws) was put through various trials. First he lost his wealth and family. But Job (sws) did not lose hope in God; he in fact knocked his door in earnest. The Bible records:
At this, Job got up and tore his robe and shaved his head. Then he fell to the ground in worship and said: “Naked I came from my mother’s womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised.” (Job: 1, 20-22)
After this began the period of distress mentioned in the supplication and matters reached the extent that blisters and sores erupted all over his body from head to toe and he would rub his body with dry mud slabs and would sit on ashes. It was at that juncture that Job (sws) made this supplication. Imam Amin Ahsan Islahi writes:
... Consider the eloquence of the supplication: though Job (sws) referred to his pain and suffering, he did not utter the purpose of the supplication and left it to God’s mercy. He said that he was afflicted with sorrow and that God is the most merciful among all the merciful. The implication is that he is presenting his grief before him and consigning his matter to Him; whatever God will do will be befitting to His mercy and this will have blessings for Job (sws). It is this state which is called complete contentment on the decisions of God. He who attains this state gains the status of رَاضيَّةً مَرْضِيَّةً in the Hereafter. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 178)
96. Ie., when they succeeded in this trial of patience and contentment God blessed him with what he had supplicated for and that too which he did not consider himself worthy of because of his humility. The Bible records:
After Job had prayed for his friends, the Lord restored his fortunes and gave him twice as much as he had before. All his brothers and sisters and everyone who had known him before came and ate with him in his house. They comforted and consoled him over all the trouble the Lord had brought on him, and each one gave him a piece of silver and a gold ring. The Lord blessed the latter part of Job’s life more than the former part. He had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen and a thousand donkeys. And he also had seven sons and three daughters. The first daughter he named Jemimah, the second Keziah and the third Keren-Happuch. Nowhere in all the land were there found women as beautiful as Job’s daughters, and their father granted them an inheritance along with their brothers. After this, Job lived a hundred and forty years; he saw his children and their children to the fourth generation. (Job, 42:10-16)
97. Ie., they too were made to pass through various trials of patience and contentment and and remained steadfast in every sense of the word. The trial of Ishmael (sws) is well known; however, the accounts of Idris and Dhu al-Kifl are not known at all. About them, we only know that much which the Qur’an has divulged here and at other instances.
98. Jonah (sws) was sent to Nineveh, an ancient city of Iraq. At that time, its population was one hundred thousand. Since he had been swallowed by fish, the Qur’an has affectionately mentioned him in this way and to refer to this incident has alluded to him as companion of the fish.
99. The established practice of God regarding His messengers is that if after conclusive communication of the truth their addressees are still adamant on rejecting them, a messenger is asked to leave the area. After that, a torment visits these people. Jonah (sws) thought that he had done whatever needed be done in order to make his nation understand; he reckoned that they are a very callous people and have decided to reject the truth and hence the time of his migration has arrived. Thus without receiving any directive of this from God, out of utter frustration and sorrow, he left his nation. The words of the verse refer to this incident.
100. Ie., he thought that he was taking this step after fulfilling the requirements of preaching to the utmost and at the right time, hence there was no reason for being questioned for it. However, this decision was incorrect because whether the truth has been conclusively conveyed to a people or not is a matter which a person cannot decide or form an opinion about. Thus he was held accountable for this. Imam Amin Ahsan Islahi writes:
This thought of Jonah (sws) in itself was based on pure sentiments but the trials which the Almighty has subjected his people to are bound to take their course. After being disenchanted with his nation he embarked on a ship which was about to set off for a journey. After sailing for sometime, the ship was caught in a storm. When the storm did not pass away, the sailors, in accordance with the general superstition of those times in this regard, thought that a runaway slave has boarded the ship; unless he is thrown overboard, they will not be delivered from the storm. Finally lots were cast to find out who this person might be. It is indicated in Surah al-Ṣaffat that it was Jonah (sws) who was given the responsibility of casting lots. The reason for this perhaps would have been that the people of the ship thought that he was the most respectable among them. Nevertheless, lots were cast and it fell upon Jonah (sws) and a result he was thrown into the sea. There a large fish, most probably a whale, swallowed him. (All these details are based on the statements and insinuations of the Book of Jonah of the Bible and the Qur’an). (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 181)
101. Ie., in the belly of the fish from the depths of darkness where only the Lord of the heavens and the earth can listen to someone’s pleadings. The plural used for darkness is meant to refer to its intensity and boundless expanse.
102. This supplication is also mentioned in the Book of Jonah and a detailed supplication of similar contents is cited in it. Imam Amin Ahsan Islahi writes:
... In this supplication, Jonah (sws) has not expressed any desire or demand; he only expressed and confessed his mistake. After this, he left the matter to his Lord accepting that His verdict would be the best and have wisdom and mercy in it because God is absolved of all defects. First of all, he expressed that only God is worthy of worship and obedience and all matters turn to Him. After that, he regarded God to be above and beyond all faults. Then he confessed his mistake that whatever has happened is the consequence of his blemish; he was unjust to his soul and God was never unjust to him. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 183)
103. Ie., relieved him of the sorrow which was inflicted on him by his nation and also from the one he faced from God’s accountability after leaving his nation. Imam Amin Ahsan Islahi writes:
... The Almighty accepted his supplication and the fish cast him on the sandy shore. There, in order to save his emaciated body from the heat of the sun, the Almighty had grown a pumpkin creeper or some similar plant where he was able to find refuge. When he recovered from this accident and felt some energy in his body, he was directed to go again to the people of Nineveh and warn them of the Hereafter. It is evident from Book of Jonah in the Bible that the Almighty created an effective means for this: the creeper which had given refuge to Jonah (sws) in its shade suddenly became dry for some reason. People who are grateful to God’s favours value the smallest of His favours. When the creeper withered away, it deeply affected Jonah (sws). At this, the Almighty directed his attention to the fact that if he has been aggrieved by the withering away of a trivial creeper in whose cultivation and nourishing he had no role, then he should reflect how can God consign the people of the city of Nineveh to torment who were created and brought up by Him? God then asked him to go again and invite them to His message; it may well be that they listen to this call and become worthy of God’s mercy. In accordance with this directive, Jonah once again went to the people of Nineveh to warn them of the Hereafter. Such was the profound effect of his call that everyone from the common man to the king started to tremble. All of them professed faith in God. The king took off his royal robe and attired himself in sackcloth. He gave a royal decree to the masses that everyone should desist from evil, fast, plead to God and be penitent. (All these details are based on the statements and insinuations of the Book of Jonah of the Bible and the Qur’an). (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 181)
104. This sentence connects the whole anecdote to the circumstances of those times: in other words, the Prophet (sws) and his companions were assured that the depths of darkness which had engulfed them at that time would soon give way to light in a similar way.
105. Ie., he should not be left childless and be given an heir who could carry forward his tradition and that of Jacob’s clan. It is specified in verses 5-6 of Surah Maryam that Zachria’s wife was barren and he had made this supplication when he himself had entered old age. There this anecdote has been mentioned in detail.
106. This sentence highlights a specific aspect of the supplication. Imam Amin Ahsan Islahi writes:
The implication of Zachria’s supplication was that he was only pleading to God so that this family was not deprived of the honour of serving God’s religion which He Himself had bestowed upon them; Zachria knew that God would give this responsibulity to whomsoever He wanted and was not dependent on any anyone in this regard. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 184)
107. This supplication was made for a momentous religious objective and hence was accepted.
108. Ie., they were sincere servants of God. Their characters were not hypocritcal or polytheistic. This is a mention of Zachria’s family and those associated with him. His paternal side cannot be understood to be implied here because their grave state of affairs has already been stated in Surah Maryam.
109. This is a reference to Mary. The attributes mentioned ahead have become so specific to her that without taking her name every reader of the Qur’an knows who is implied.
110. The actual words are: أَحْصَنَتْ فَرْجَهَا. Here the word فَرْجَ means “a place of threat.” It is an Arabic idiom in much the same way as سد الثلمة, رتق الفتق and جبر الكسر. The implication is that she guarded every limb of her body from where evil could penetrate into it. In the succeeding verses, it is stated that as a reward of this attitude, the Almighty chose her for the manifestation of a great sign and sent down a sign for her which in the words of Imam Amin Ahsan Islahi was not sent for anyone in the annals of mankind.
111. Ie., in her case, the birth of a son took place against the normal practice and God directly revealed His directive to her the way He revealed it for Adam and Eve.
112. After mentioning all the prophets, it is stated in summary that all of their followers are one community because the religion and preaching of all those who they consider to be their religious guides was always the same from the beginning to the end. As far as the primary content of religion is concerned, they did not bring separate religions; they invited people in the same manner to the One God.
113. This is a summary of the preaching message to which all prophets of God invited their followers.
114. Ie., the different editions of God’s religions which have been created because of various debates between themselves are an invention of people and they have divided the religion of truth into many religions. These divisions have no relation with God and the prophets He has sent.
115. This is an essential condition for the acceptance of a good deed. Without it, no deed carries any weight in the eyes of God. The only deed that is acceptable to Him is the one done for Him and with belief in Him.
116. From here onwards are the closing verses of the surah. The same topic is taken up again in them with which the surah began. This style is called عود علی البدء (return to the beginning). The purpose of this is that if the real purport starts to elude the eyes, it is refreshed in the mind of the addressees at the end.
117. The verb أَهْلَكْنَا occurs in the verse. It is used to express intention.
118. This sentence is suppressed. It is explained by the words أَنَّهُمْ لاَ يَرْجِعُوْنَ. The implication is that the addressees of the Prophet (sws) were facing an established practice of God. Hence they would reach the same fate which was met by earlier nations. It was then not possible for them to be guided to repentance and to giving up evil turning towards the truth. Because of their stubbornness, destruction had been ordained for them.
119. Ie., when the certain signs of the manifestation of the Day of Judgement appear and it becomes an indisputable reality. It is evident from the next verse that this situation will arise after the onslaught of Gog and Magog. Both of them are from the descendents of Noah’s son Japeth who inhabited the northern areas of Asia. Later, some of their tribes reached Europe and after that settled in America and Australia. In the book of Ezekiel, they are called the leaders of Russia, Moscow and Tobalsac:
The word of the LORD came to me: Son of man, set your face against Gog, of the land of Magog, the chief prince of Rush, Meshech and Tubal; prophesy against him. (Ezekiel, 38:1-2)
Son of man, prophesy against Gog and say: This is what the Sovereign LORD says: I am against you, O Gog, chief prince of Rush, Meshech and Tubal. I will turn you around and drag you along. I will bring you from the far north. (Ezekiel, 39:1-2)
It is evident from the revelation of John the Divine that the onslaught of Gog and Magog will begin sometime after a thousand years have passed after the advent of Muhammad (sws) as a Prophet. At that time, they will surround the earth from all sides. When the disorder they spread reaches its culmination, fire will descend from the heavens and the tremors of the Day of Judgement will begin:
When the thousand years are over, Satan will be released from his prison and will go out to deceive the nations in the four corners of the earth – Gog and Magog – to gather them for battle. In number they are like the sand on the seashore. They marched across the breadth of the earth and surrounded the camp of God’s people, the city he loves. But fire came down from heaven and devoured them. (Revelation, 20:7-9)
It may be noted that “the camp of God’s people” is a reference to Madinah, and “the city he loves” is a reference to Makkah. So evident are these allusions that anyone acquainted with the style of divine scriptures and with the history of these two cities cannot fail to decipher them.
120. Ie., it is not as though no one came to warn them and they remained indifferent; on the other hand, by rejecting the warners and making fun of their warnings they themselves were guilty of this injustice to their own selves.
121. Ie., their idols and stones. Here the Idolaters are the addresses, hence it is they who are implied. A further indication of this is the use of مَا in this verse. At another place, the Qur’an (2:23) has made this very clear by the words وَقُوْدُهَا النَّاسُ وَ الحِجَارَةُ. The reason to make these stones the fuel of Hell is not to punish these stones but to humiliate their worshippers so that they can see the horrible fate of what they were worshipping. Besides them, also included in them are those human beings and the jinn who worshipped those idols instead of God.
122. The actual words are: هُمْ فِيهَا لَا يَسْمَعُونَ. Even cursory reflection on the verse makes it clear that the antecdent of the pronoun هُمْ are the deities of the worshippers for which the words وَ مَا تَعْبُدُوْنَ have been used earlier. At first sight, it appears that the antecdent of the pronoun is ambiguous. However, if there is no possibility of any confusion in the antecedent, then, in the words of Imam Amin Ahsan Islahi, this actually gives brevity and hence a certain elegance to the discourse. At the same time, it should also remain in consideration that here the same pronouns and verbs are used for the deities as are used for cognizant beings. This is done in deference to the concept of the worshippers regarding them. The reason for this is that they regarded those deities to hear and see and supplicated to them as such and expected the supplications to be answered.
123. This promise is mentioned earlier in verse 94.
124. This is a reference to the fact that these people will never get bored by the monotony of whatever is given to them nor get tired of it and desire something new. Imam Amin Ahsan Islahi writes:
... Human beings are species who have a will and intention. For this reason, they prefer the greatest of bliss on their own conditions. To give due regard to this requirement of their nature, the Almighty has made Paradise for the believers in such a way that they can create variety according to what they desire. Not the slightest hindrance will be a barrier to any of their wishes. Obviously, this eternal bliss and creation of diversity whenever desired is something which the greatest of emperors ruling this world neither had nor can ever have. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 193)
125. This is a reference to the apprehension and calamity with which all the universe will be struck when the trumpet is blown. The horrific picture of that time can be seen in the surahs of the last group.
126. The actual words are: أَوَّلَ خَلْقٍ. They denote a locus the way the words أَوَّلَ مَرَّةٍ occur at other instances.
127. The actual words are: وَعْدًا عَلَيْنَا. The verbal noun in it is for emphasis. The translation keeps this aspect in consideration.
128. This is a reference to Psalm 37. A look at it shows that it has a repetitive line after every group of lines in which after stating words of counsel and advice a line is continuously repeated. This line says that God’s pious people will be the inheritors of this earth and this inheritance will be forever. The Qur’an has referred to this by the words بَعْدَ الذِّكْرِ of the verse. Here is an excerpt from this Psalm:
Do not fret because of those who are evil … Trust in the Lord and do good … He will make your righteous reward shine like the dawn, your vindication like the noonday sun … For those who are evil will be destroyed, but those who hope in the Lord will inherit the land. A little while, and the wicked will be no more; though you look for them, they will not be found. But the meek will inherit the land and enjoy peace and prosperity … The righteous will inherit the land and dwell in it forever. (1-29)
Imam Amin Ahsan Islahi writes:
... The Psalms is an anthology of hymns revealed to David (sws). As is mentioned in this surah, David (sws ) was not only a prophet, he was also a mighty king of this earth. It could only be suitable through the tongue of a king that the declaration be made that the real and final inheritors of this earth will only be God’s people. When a potent and powerful kind made this proclamation, who else can dare open his mouth in this regard. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 198)
129. The actual word is: الْأَرْض. The Qur’an states that none but the righteous servants of God will be its inheritors. Precisely the same has been stated in the Pslam referred to earlier. There it has been specified that that inheritance will be eternal. It is thus evident from this that the word الْأَرْض refers to the earth of the new world that will come into being with new laws after the Day of Judgement. It is about this earth that it has been stated in verse 48 of Surah Ibrahim: يَوْمَ تُبَدَّلُ الأَرْضُ غَيْرَ الأَرْضِ (remember the day when this earth will be changed into a new one).
130. The actual word is بَلَاغًا. It is undefined to magnify it. As regards its meaning, it includes both a general proclamation and general glad tidings.
131. Ie., warned the poor and the rich, the lower in status and the higher, the followers and their leaders all without any discrimination.
132. The implication is that He knows their demand as well as what is hidden in the demand. He knows everything. So, it is now He Who will decide their fate according to His law and wisdom.
133. At the end of the surah, this is a supplication of the Prophet (sws) and also farewell to His rejecters at that juncture of migration and acquittal. After this, obviously, the only thing left is to wait for the verdict.