بسم الله الرحمن الرحيم.
حم. وَالْكِتَابِ الْمُبِيْنِ. إِنَّآ أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِيْنَ. فِيْهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيْمٍ. أَمْرًا مِّنْ عِنْدِنَا إِنَّا كُنَّا مُرْسِلِيْنَ. رَحْمَةً مِّنْ رَّبِّكَ إِنَّهُ هُوَ السَّمِيْعُ الْعَلِيْمُ. رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ مُّوْقِنِيْنَ. لَا إِلَهَ إِلَّا هُوَ يُحْيِی وَيُمِيْتُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِيْنَ.
In the name of God, the Most Gracious, the Ever-Merciful.
This is Surah Ha Mim.1 This clear Book is a witness2 [to its own self]. Undoubtedly, We have revealed it3 in a blessed night4 because We wanted to warn people.5 In this night, all affairs of wisdom are allocated specially by Our directive.6 And because with the special mercy of your Lord We were to send a messenger [to these people.]7 Surely, only He hears and knows. With the mercy of the Lord who is the Lord of the heavens and the earth and all that lies between them, if you have conviction. There is no deity except Him. He alone gives life and He alone gives death; your Lord and the Lord of your forefathers before you. (1-8)
بَلْ هُمْ فِیْ شَكٍّ يَّلْعَبُوْنَ. فَارْتَقِبْ يَوْمَ تَأْتِی السَّمَآءُ بِدُخَانٍ مُّبِيْنٍ. يَّغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيْمٌ. رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُوْنَ. أَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَآءَهُمْ رَسُوْلٌ مُّبِيْنٌ. ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوْا مُعَلَّمٌ مَّجْنُوْنٌ. إِنَّا كَاشِفُو الْعَذَابِ قَلِيْلًا إِنَّكُمْ عَائِدُوْنَ. يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنتَقِمُوْنَ.
No, [they are not ones who will believe;] in fact, inflicted with doubt they are frolicking about.8 So, wait for the Day [O Prophet!] when the sky will appear with manifest smoke9 and will overspread people. This is a painful torment. [They will cry out:] “Our Lord! Ward off this torment from us; we accept faith.”10 Where is any reminder for them now! A messenger had come to them who explains [everything]. In spite of this, they turned away from him and said: “He is a mad man11 who has been taught and instructed.”12 We can ward off this torment [from you] for sometime; but you will return to do what you used to. Bear in mind, the day We shall seize them in a mighty way;13 that will be the day when We shall definitely take full revenge. (9-16)
وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَآءَهُمْ رَسُوْلٌ كَرِيْمٌ. أَنْ أَدُّواْ إِلَيَّ عِبَادَ اللَّهِ إِنِّیْ لَكُمْ رَسُوْلٌ أَمِيْنٌ. وَّأَنْ لَّا تَعْلُوْا عَلَى اللَّهِ إِنِّیْ آتِيْكُمْ بِسُلْطَانٍ مُّبِيْنٍ. وَإِنِّیْ عُذْتُ بِرَبِّیْ وَرَبِّكُمْ أَنْ تَرْجُمُوْنِ. وَإِنْ لَّمْ تُؤْمِنُوْا لِیْ فَاعْتَزِلُوْنِ.
Before them, We tested the nation of the Pharaoh also and [for this purpose] a noble messenger had come to them with the message: “Hand over these servants of God to me; 14 I am an entrusted messenger15 for you and that you should not show rebelliousness before God.16 I present to you a clear proof.17 And [be aware that] I have sought refuge with my and your Lord that you should stone me to death.18 And if you do not attest to me, leave me alone [to take the Israelites wherever I intend to.]19 (17-21)
فَدَعَا رَبَّهُ أَنَّ هَؤُلَاءِ قَوْمٌ مُّجْرِمُوْنَ. فَأَسْرِ بِعِبَادِیْ لَيْلًا إِنَّكُم مُّتَّبَعُوْنَ. وَاتْرُكْ الْبَحْرَ رَهْوًا إِنَّهُمْ جُنْدٌ مُّغْرَقُوْنَ.
[They were not the slightest affected by this.] So, finally he called out to his Lord: “These are a wrongdoing people.” It was directed:20 “So, depart with My servants during the night and be aware that you will be followed.”21 And, yes leave the sea at ease [once you cross it].22 Undoubtedly, this is now an army destined to drown.” (22-24)
كَمْ تَرَكُوْا مِنْ جَنَّاتٍ وَّعُيُوْنٍ. وَّزُرُوعٍ وَّمَقَامٍ كَرِيْمٍ. وَّنَعْمَةٍ كَانُوْا فِيْهَا فَاكِهِيْنَ. كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِيْنَ. فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالْأَرْضُ وَمَا كَانُوْا مُنظَرِيْنَ.
How many orchards, streams, cultivated lands, beautiful houses and provisions of luxury they left behind which they used to enjoy!23 This is what happens to such wrongdoers. And We made other people the inheritors of all these things. Then neither did the sky shed tears on them nor the earth; nor were they given respite. (25-29)
وَلَقَدْ نَجَّيْنَا بَنِیْ إِسْرَائِيْلَ مِنَ الْعَذَابِ الْمُهِيْنِ. مِنْ فِرْعَوْنَ إِنَّهُ كَانَ عَالِيًا مِّنَ الْمُسْرِفِيْنَ. وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ عَلَى الْعَالَمِيْنَ. وَآتَيْنَاهُمْ مِّنَ الْآيَاتِ مَا فِيْهِ بَلَاءٌ مُّبِيْنٌ.
We had delivered the Israelites from [such a] humiliating torment. From the Pharaoh – surely, he was very rebellious, transgressor of limits. And had knowingly given them preference to the people of the world24 and had given them such signs in which there was a clear reward [for them.] (30-33)
إِنَّ هَؤُلَآءِ لَيَقُوْلُوْنَ. إِنْ هِيَ إِلَّا مَوْتَتُنَا الْأُولَى وَمَا نَحْنُ بِمُنْشَرِيْنَ. فَأْتُوْا بِآبَائِنَا إِنْ كُنْتُمْ صَادِقِيْنَ.
They say with full certainty: “We shall only die this first death and we shall not be raised to life again. So, [believers!] if you are truthful, bring back our forefathers.”25 (34-36)
أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ وَّالَّذِيْنَ مِنْ قَبْلِهِمْ أَهْلَكْنَاهُمْ إِنَّهُمْ كَانُوْا مُجْرِمِيْنَ.
[On what basis are they showing stubbornness? Ask them:] Are they better or the people of the nation of Tubba‘ and those who were before them? We destroyed them because they too were [similar] wrongdoers. (37)
وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِيْنَ. مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُوْنَ. إِنَّ يَوْمَ الْفَصْلِ مِيْقَاتُهُمْ أَجْمَعِيْنَ. يَوْمَ لَا يُغْنِیْ مَوْلًى عَنْ مَّوْلًى شَيْئًا وَلَا هُمْ يُنصَرُوْنَ. إِلَّا مَنْ رَّحِمَ اللَّهُ إِنَّهُ هُوَ الْعَزِيْزُ الرَّحِيْمُ.
We have not made the heavens and the earth and what lies between them for amusement. [In reality,] We have only created them with a purpose but most of their people do not know.26 Certainly, the Day of Judgement is the prescribed time for all of them.27 The day no relative shall be of any benefit to another and nor shall they be helped.28 Yes, except those to whom God shows mercy. Surely, He alone is Powerful; Ever-Merciful.29 (38-42)
إِنَّ شَجَرَتَ الزَّقُّوْمِ. طَعَامُ الْأَثِيْمِ. كَالْمُهْلِ يَغْلِيْ فِی الْبُطُوْنِ. كَغَلْيِ الْحَمِيْمِ. خُذُوهُ فَاعْتِلُوهُ إِلَى سَوَآءِ الْجَحِيْمِ. ثُمَّ صُبُّوْا فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيْمِ. ذُقْ إِنَّكَ أَنْتَ الْعَزِيْزُ الْكَرِيْمُ. إِنَّ هَذَا مَا كُنْتُمْ بِهِ تَمْتَرُوْنَ.
Undoubtedly, the tree of zaqqum30 [on that day] shall be the food of the sinners. Like the sediment of oil, it shall boil in the stomach like boiling water.31 It will be ordered: “Seize him and drag him to the centre of Hell. Then spill on his head the torment of scalding water,” – Taste it; it was you who posed to be very powerful; very respectful. This is the same thing you used to doubt.32 (43-50)
إِنَّ الْمُتَّقِيْنَ فِیْ مَقَامٍ أَمِيْنٍ. فِیْ جَنَّاتٍ وَّعُيُوْنٍ. يَّلْبَسُوْنَ مِنْ سُنْدُسٍ وَّإِسْتَبْرَقٍ مُّتَقَابِلِيْنَ. كَذَلِكَ وَزَوَّجْنَاهُمْ بِحُوْرٍ عِيْنٍ. يَدْعُوْنَ فِيْهَا بِكُلِّ فَاكِهَةٍ آمِنِيْنَ. لَا يَذُوْقُوْنَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَى وَوَقَاهُمْ عَذَابَ الْجَحِيْمِ. فَضْلًا مِّن رَّبِّكَ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيْمُ.
Those who fear God will, however, be in peace. Among orchards and fountains, wearing attires of sundus and istabraq33 sitting opposite to one another.34 Thus shall be their majesty. And We shall wed them to large-eyed houris. There they will be asking for all types of fruits with full contentment. After the first death [which came to them in the previous world,] they shall never taste death in it now. God saved them from the torment of Hell. This will be especially from your Lord’s grace. It is this which is in fact supreme success. (51-57)
فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُوْنَ. فَارْتَقِبْ إِنَّهُمْ مُّرْتَقِبُوْنَ.
So, [O Prophet! Keep reminding them through this Qur’an because] We have made it very appropriate35 in your tongue36 so that they receive reminder. [If even then they do not pay heed,] you also wait for God’s decision; they too are waiting. 37 (58-59)
Kuala Lumpur
3rd September 2014
(Translated by Dr Shehzad Saleem)
ـــــــــــــــــــــــــ
1. Like the previous ones, the name of this surah is also حٰمٓ. Commonality in name indicates commonality in topics which every student of the Qur’an can observe in these surahs. What is the meaning of this name? I have explained in detail my view about it while discussing verse 2 of Surah al-Baqarah.
2. The actual words are: وَالْكِتَابِ الْمُبِيْنِ. The و signifies an oath. The complement of oath (muqsam ‘alayh) is suppressed and the word مُبِیۡن is pointing towards it. The implication is that this lucid Book is a certain evidence to its claims. There is no need to go to any external place to find this evidence. The Book itself is sufficient to explain it.
3. This does not necessitate that the whole Qur’an be revealed in one night. The expression اَنۡزَلۡنٰهُ (We revealed it) is absolutely appropriate if the decision of its revelation was made in that night and its first episode was revealed.
4. Ie., the night of destiny (laylah al-qadr). The Qur’an has specified that in verse 185 of Surah al-Baqarah that it was revealed in the month of Ramadan. Hence the night referred to in this verse has to be some night of this month. It is specified ahead that it is the night of decisions. These decisions can relate to both mercy and harm. However, since every decision is from the being all of Whose decisions are based on mercy and wisdom and Who is an embodiment of justice, these decisions are blessed with regard to their consequences. It is for this reason that it is called a blessed night. This term carries a warning for the addressees that they must not regard this to be something of the nature of soothsaying or sorcery and thereby deprive themselves of its blessings. It is a great blessing and favour of God for them. If they do not duly value it, the consequences will be grave for them.
5. If God Himself decides to warn people, it is not something ordinary. Thus that night was selected for this warning about which it is stated ahead that important matters are allocated on it. It is evident from this that just as in the material realm, there are special seasons and months for certain things, in a similar way, in the spiritual realm also there are special days and times of the year which are set aside for special tasks and activities. If a certain matter is assigned in these days by God, then man reaps the benefit of this matter by observing it on the day and month fixed for it. Thus if the messenger of God fervently sought this night of destiny or urged others to do so, it should not be a cause for wonder. After being informed by the Almighty that this is a blessed and exalted night, this is the only reaction that can emanate from a believer. Muslims while trying to follow the Prophet (sws) try to seek this night every year in the month of Ramadan and diligently worship God.
6. This is actually a mention of the exaltedness of the decision that was made in that night. Imam Amin Ahsan Islahi writes:
The purpose of referring to the revelation of the Qur’an on this night is that its revelation is neither an accidental happening nor a concoction by the Prophet (sws); it is also not ill-suited nor inappropriate to the requirements of time nor a product of fancy. On the contrary, it is the materialization of a scheme chalked out by the Almighty to guide His creatures. Thus He has revealed it on a night which is specifically reserved for the distribution of all wise matters. Hence, it is the duty of those for whom it has been revealed to duly honour it; otherwise, they should remember that the Almighty will never forgive their contrary attitude towards something He has revealed in such an elaborate manner. It is not a baseless thing which they can dismiss with a bout of laughter and make it dissipate in thin air. Accepting or rejecting it – both entail serious consequences which are bound to ensue. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 269)
7. Ie., in order to warn people, God wanted to send not merely a prophet (nabi) but a messenger (rasul). About messengers, it has been explained at several instances in this exegesis that they come to set up God’s court of justice on earth and after deciding the fate of their respective nations depart from this world. A little deliberation shows that found in this is a reference to the prophecies that have been handed down from Abraham (sws), Moses (sws) and Jesus (sws) regarding the arrival of the last messenger.
It is thus said that for them this great favour and blessing of God manifested itself in a night which is fixed for such important matters. The words رَحْمَةً مِّنْ رَّبِّكَ occur as a warning that if they do not attest to the messengerhood of Muhammad (sws), they will not harm him in any way; they will only deprive their own selves of the greatest blessing of God.
8. Ie., in such a serious matter, they are adopting an attitude which only a megalomaniac or a careless person can adopt.
9. This signifies a tempestuous storm through which nations of messengers were generally destroyed. It is called دُخَانٍ مُّبِیۡنٍ (manifest smoke) because in the initial stages such a storm appears like a cloud or smoke. Imam Amin Ahsan Islahi writes:
In this punishment, a tall column of smoke is seen rising towards the sky. In this smoke, until the sun is fully hidden in it, the rays of the sun mingle with its particles as a result of which to onlookers it seems as if in some jungle a fire has erupted and its smoke is rising to the sky. Then when the wind picks up and the storm heads in some direction, it seems as if black clouds are enveloping the place and are about to burst with rain. The storm then takes on a very horrid shape and engulfs whole cities with sand and stones. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 275)
10. From here onwards is the answer which will be given to people from God. The Qur’an has adopted an indirect style of address here.
11. Ie., he is a person who has been overcome with the madness of delivering punishment; thus he always sees it coming from the heavens and the earth and day and night he parrots its advent; there is no reality behind his claim. They would utter these words when they saw the devotion and commitment of the Prophet (sws) to his preaching mission and to his belief and conviction in them.
12. This allegation has been mentioned at certain other instances in the Qur’an as well. Through it they wanted to convince those who were being influenced by the amazing knowledge and wisdom of the Qur’an and the extra-ordinary affect of its style that it was a conspiracy by some non-Arab slaves or some People of the Book by which they secretly fabricated this Book and then presented it through his tongue.
13. Ie., the grasp of the Hereafter because it will be perpetual and abiding.
14. Ie., the Israelites who God had specially chosen for Himself and directed to set up a centre of tawhid in Palestine in order to conclusively convey the truth to the whole world. Moses (sws) had made this demand from the Pharaoh in accordance with this. However, he did not clarify it and, as is stated in the Bible, only said that they wanted to go to the desert situated at a distance of three days for worship. The words عِبَادَ اللّٰهِ of the verse also carry an admonition in them that these people are slaves of God who The Pharaoh has made his own slaves.
15. Ie., he is not demanding something on his own; he has been entrusted with this message by God and has been directed by Him to present it before them exactly in the form he has received it.
16. The implication is that when this statement is being given by an envoy of God as His message, it should be clear to them that this is not rebelliousness against the envoy but against God. Thus they should not venture forth on this path.
17. This is a reference to the staff and white hand and other extra-ordinary miracles which were given to Moses (sws) when he was being sent to the tyrannical and despotic Pharaoh and which in fact were a clear proof that he was God’s envoy.
18. He must have obviously said this when like the Quraysh of Makkah, the Pharaoh and his nobles too had decided to kill Moses (sws).
19. Moses (sws) meant that if they had professed faith, they would have reaped the success of both his world and the next; however, if they were not willing to accept it, then at least they should not cause any hindrance in their way regarding this migration.
20. These words have been suppressed primarily to signify the quickness in the acceptance of the supplication.
21. Ie., even though the Pharaoh has given permission, he will not abide by his words and will definitely follow Moses (sws) with his armies.
22. It is specified both in the Qur’an and in the Bible that the water of the sea was parted through tempestuous winds so that Moses (sws) and his nation could cross it. This directive was given for precisely this reason. As a result, as soon as the Israelies crossed the sea, the parted water came back to engulf the Pharaoh and his armies who by that time had reached the centre of the sea in pursuit of the Israelites. A little deliberation shows that the style adopted here is as if the control of the sea had been handed over to the prophet at that time; if it had to become calm, it was only through his permission.
23. These are the things which make people rebellious in the land but are no avail to them when they encounter the consequences and people go away leaving them to others.
24. The Israelites were chosen to bear witness to the truth before the rest of the world the way God selects prophets from human beings. It is for this selection that their preference over other nations is mentioned. This is specified at many instances in the first two chapters of the Qur’an. This selection is not done haphazardly, but on the basis of the qualities and traits which are found in an individual or a nation. The words عَلٰی عِلۡمٍ of the verse refer precisely to this aspect.
25. The Qur’an has not commented on their demand because of its baselessness.
26. Ie., do not know the fact that if it is not accepted that this world has a purpose and that it will continue without it or will end without it, then it will have to be accepted that its creator is a merry-maker who is amusing himself by the injustices and oppressions found in this world. This obviously is such an ill-estimation that cannot be expected from a knowledeable and wise, forgiving and merciful creator.
27. The word اَجۡمَعِیۡنَ of the verse is note-worthy. The implication is that on that day, the small and the big, the rulers and the ruled, the beggar and the king, the common man and the intellectuals – all will be called to justice and such will be this justice that neither will any reality remain hidden nor will anyone be able to cause hindrance to the justice being dispensed because of his influence and status.
28. Ie., from any of their alleged deities or intecessors.
29. Thus people should only fear Him and pin their hopes on Him alone.
30. This is the cactus tree – however it is the cactus of Hell of which the reality only God knows.
31. Here in the simile stated, two forms of boiling are combined. Imam Amin Ahsan Islahi writes:
In other words, this food will boil the way the sediment of sour oil boils viz a viz its intensity, heat and bitterness and will sizzle like sizzling water. When oil is heated, it gets very hot but it does not sizzle; when water is heated, it sizzles as well. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 291)
32. This statement can be from the tongue of the torment-inflicter and can also be a portrayal of the situation.
33. These are names of silk fabrics.
34. The word مُّتَقٰبِلِیۡنَ occurs in the verse. Verbs like يَجْلِسُوْنَ (sitting) or يَتَّكِئُوْنَ (sitting while being supported by cushions etc) are suppressed here.
35. The word تِيْسِيْر occurs in the verse. Its actual meaning is to make something appropriate and suitable for a purpose by equipping it will all that is needed. The translation keeps this aspect in consideration.
36. Ie., the language spoken by the Prophet (sws). This was the exalted classical Arabic. Here it is mentioned in order to conclusively communicate the truth. However, what also secondarily becomes evident is that in order to access its meanings, students of the Qur’an must learn it and inculcate its flair in them selves.
37. The admonition found in the previous sentence becomes totally evident from this sentence. The implication is that if they are not willing to be reminded by the Qur’an and are adamant that they will believe only after they see the torment, the Prophet (sws) should wait for God’s verdict. What these people await is not far away from manifesting itself.