Surah al-Furqan (1)

A Brief Review of Surahs of the Fourth Chapter

The fourth chapter of the Qur’an begins with Surah al-Furqan. Eight surahs of this chapter are Makkan. They are: al-Furqan, al-Shu‘ara’, al-Naml, al-Qasas, al-‘Ankabut, al-Rum, Luqman and al-Sajdah. Only Surah al-Ahzab, the last surah is Madinan. The principle of surahs occurring in pairs can be witnessed in this chapter also, just as it can be in others. However, the status of Surah al-Ahzab al-Namlis that of a summary of the whole chapter and its supplement. This is much like Surah al-Nur of the third chapter. All phases of the preaching mission of Prophet Muhammad (sws) – warning, migration and war – as well as all basic topics as monotheism, prophethood and the hereafter are also discussed. However, the style and nature of reasoning of this chapter is broadly distinct from the rest of the chapters.

The comprehensive theme of this surah is the affirmation of prophethood. In the various surahs of this chapter, answers have been given to the various objections raised by the Quraysh and their allies on the prophethood of Muhammad (sws) and divinity of the Qur’an. At the same time, the real status of the Prophet (sws) and the Qur’an has also been explained. In this regard, glad tidings are given to the believers in this world and the next once they pass through the phase of trial. On the other hand, those who persist in their denial are warned of their fate once the truth is conclusively delivered to them.

Theme of the Surah

The theme of this surah is to defend the Qur’an and the Prophet (sws). Answers have been given to the various objections raised by his opponents, after citing them. At the same time, the real motives of the opponents for raising the objections and rejections are alluded to. Also, further arguments are given on the issues that the Qur’an discussed and which were a cause of their aversion. They, for example, include calling them to monotheism and warning them of punishment.

Analysis of the Meanings

Verses (1-9): The Qur’an has been revealed by the most blessed being as the most blessed and merciful thing. However, those who deny monotheism and the advent of the Hereafter regard it to be to a concoction and a conspiracy. A reference is made to the propaganda worked by the opponents of the Prophet (sws) to lead people away from him and the Qur’an.

Verses (10-34): Answers are given to the accusations levelled against the Prophet (sws) by his adversaries and the real motive for their animosity is alluded to. The Prophet (sws) and the believers are then urged to show patience and the evil fate of the rejecters is depicted.

Verses (35-44):  A brief reference to the history of messengers and their rejecters is given in order to urge the Prophet (sws) and his companions to be patient. They are told that they should not regard those who deny the Qur’an as men of insight. They are worse than animals and slaves to their desires. The Prophet’s (sws) only responsibility is to conclusively communicate the truth to them. They will continue to tread the path they are treading and encounter the fate destined for them. His responsibility is to fulfil his obligation and not to forcibly make them accept the truth.

Verses (45-60): Some arguments drawn from the world around human beings in favour of two basic issues in the message of the Qur’an – monotheism and the hereafter – are alluded to. The Prophet (sws) is urged to conclusively convey the truth to his opponents disregarding their demands for being shown miracles. All that was needed to be clarified for the conclusive communication of the truth has been mentioned in the Qur’an in a variety of styles. If the people do not accept them, the only responsibility of the Prophet (sws) is to warn and deliver glad tidings to them. After fulfilling his obligation, he is to leave them to themselves and not give importance to the baseless objections they have invented as excuses to deny the Qur’an. He should trust God. He is aware of everything. He will deal with people according to what they deserve.

Verses (61-77): The nights and days of this world are enough as reminders and admonitions if a person wants to be reminded and be grateful to his Lord. Those who are humble and penitent do not show arrogance the way these rebellious ones do. They have an entirely different attitude. After that, the traits of those who keep God in their remembrance and are grateful to Him are mentioned. In the end, the arrogant elements of the Quraysh are warned: if they have been given importance and educated in a thorough way, it is not because God needs them for some of His tasks; the only purpose is to reform them. If they do not give due regard to this favour of God, they will definitely encounter the evil consequences of their behaviour.

This analysis of the meanings fully explains the theme and structure of the surah. With God’s name, I now begin with the exegesis of this surah واللّٰه الموفق للخير و السداد (God guides us to what is good and correct).

Section 1: Verses (1-9)

Text and Translation

بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ

تَبٰرَكَ الَّذِیۡ نَزَّلَ الۡفُرۡقَانَ عَلَی عَبۡدِهِ لِیَکُوۡنَ لِلۡعٰلَمِیۡنَ نَذِیۡرَا.الَّذِیۡ لَهُ مُلۡكُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ لَمۡ یَتَّخِذۡ وَلَدًا وَّ لَمۡ یَکُنۡ لَّه شَرِیۡكٌ فِی الۡمُلۡكِ وَ خَلَقَ کُلَّ شَیۡءٍ فَقَدَّرَهُ تَقۡدِیۡرًا . وَ اتَّخَذُوۡا مِنۡ دُوۡنِهِ اٰلِهَةً لَّا یَخۡلُقُوۡنَ شَیۡئًا وَّ هُمۡ یُخۡلَقُوۡنَ وَ لَا یَمۡلِکُوۡنَ لِاَنۡفُسِهِمۡ ضَرًّا وَّلَا نَفۡعًا وَّ لَا یَمۡلِکُوۡنَ مَوۡتًا وَّ لَا حَیٰوةً وَّ لَا نُشُوۡرًا . وَ قَالَ الَّذِیۡنَ کَفَرُوۡا اِنۡ هٰذَاۤ اِلَّاۤ اِفۡكُ افۡتَرٰىهُ وَ اَعَانَهُ عَلَیۡهِ قَوۡمٌ اٰخَرُوۡنَ فَقَدۡ جَآءُوۡ ظُلۡمًا وَّ زُوۡرًا . وَ قَالُوۡۤا اَسَاطِیۡرُ الۡاَوَّلِیۡنَ اکۡتَتَبَهَا فَهِیَ تُمۡلٰی عَلَیۡهِ بُکۡرَةً وَّ اَصِیۡلًا . قُلۡ اَنۡزَلَهُ الَّذِیۡ یَعۡلَمُ السِّرَّ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ اِنَّه کَانَ غَفُوۡرًا رَّحِیۡمًا . وَ قَالُوۡا مَالِ هٰذَا الرَّسُوۡلِ یَاۡکُلُ الطَّعَامَ وَ یَمۡشِیۡ فِی الۡاَسۡوَاقِ لَوۡ لَاۤ اُنۡزِلَ اِلَیۡهِ مَلَكٌ فَیَکُوۡنَ مَعَهُ نَذِیۡرًا . اَوۡ یُلۡقٰۤی اِلَیۡهِ کَنۡزٌ اَوۡ تَکُوۡنُ لَهُ جَنَّةٌ یَّاۡکُلُ مِنۡهَا وَ قَالَ الظّٰلِمُوۡنَ اِنۡ تَتَّبِعُوۡنَ اِلَّا رَجُلًا مَّسۡحُوۡرًا . اُنۡظُرۡ کَیۡفَ ضَرَبُوۡا لَكَ الۡاَمۡثَالَ فَضَلُّوۡا فَلَا یَسۡتَطِیۡعُوۡنَ سَبِیۡلًا .

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

Very blessed is the Being Who has revealed the Book that distinguishes good from evil to His servant so that it can warn the people of the world. He for Whom is the sovereignty of the heavens and the earth. And He has not made any children for Himself and none shares His sovereignty. And He has created everything and prescribed a due measure for it. And people have set up other deities besides Him who do not create anything; they themselves have been created and do not have any authority to benefit or harm themselves. They neither have any authority over death nor life. And neither do they have the authority to raise the dead. (1-3)

And the disbelievers say: “This is mere falsehood fabricated by this person and some other people have helped him in this task.” By saying this, they are guilty of both injustice and falsehood. And they say: “These are fables of the past which he has had written. Thus, now they are imparted to him morning and evening in written form.” Tell them: It has been revealed by the Being Who knows the secret of the heavens and the earth. Indeed, He is very Forgiving, Ever-Merciful. (4-6)

And they say: “What kind of a messenger is he? He eats food and roams around in markets! Why was not an angel sent to him that he may have accompanied him to warn people or some treasure sent down to him or an orchard provided for him from which he could have earned his livelihood” – and these unjust people said: “You people are following a person who is under a magical spell.” See what kind of sarcastic remarks they make about you. Thus, they are completely lost and not being able to find any way. (7-9)

Explanation

تَبٰرَكَ الَّذِیۡ نَزَّلَ الۡفُرۡقَانَ عَلَی عَبۡدِهِ لِیَکُوۡنَ لِلۡعٰلَمِیۡنَ نَذِیۡرَا.1

Just as there is exaggeration and emphasis in تعاظم and in  تعالي and in words of similar construction, there exists this exaggeration in تَبٰرَكَ also. People must give due importance to the favour of the very benevolent and blessed God for revealing this Book. They must try to mend their ways in the light of guidance it provides. They must not raise baseless objections to oppose it and should not demand any miracle or sign of punishment from God’s messenger. Had God wanted, He could have sent His messenger with punishment instead of sending him with this Book. This task was not the slightest difficult for Him. However, out of His unfathomable mercy, He wanted to show people a light that could show them the dangers they could encounter and which could lead them to the path of success. By calling the Qur’an Furqan, the purpose is to explicate that the Book itself is conclusive proof of the claims it makes and of the veracity of its bearer. Unfortunate are the people who, instead of benefiting from this supreme favour given by the hands of the Prophet (sws), are demanding signs from him that may destroy them.

The words عَلٰي عَبْدِه are used for Muhammad (sws) in the verse. There is a special occasion for directing attention towards him in such an affectionate way. In the succeeding verses, objections of the disbelievers which they raised against the Prophet (sws) in a very humiliating way are cited Those objections were generally raised by the affluent people from Makkah and Ta’if. Being conceited because of their wealth, they mocked the meagre worldly resources of the Prophet (sws) and presented this as a primary argument to refute his prophethood. While keeping in mind this mentality of those arrogant people, it is stated that after the favour of the Furqan which the Almighty has revealed to His special servant, nothing more is needed by him. In order to complete the mission of warning people, he has the perfect provision with him.

This verse forms the introduction of this surah. It is has been explained here in detail and more details are coming up ahead.

الَّذِیۡ لَهُ مُلۡكُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ لَمۡ یَتَّخِذۡ وَلَدًا وَّ لَمۡ یَکُنۡ لَّه شَرِیۡكٌ فِی الۡمُلۡكِ وَ خَلَقَ کُلَّ شَیۡءٍ فَقَدَّرَهُ تَقۡدِیۡرًا .2

In the earlier verse, God has referred to His beneficence. In this verse, He has alluded to His power and oneness. The purpose is to remind people of the fact that He Who has revealed this Book to warn His creatures is the sovereign of the heavens and the earth. For this reason, the Book He has sent down should not be considered as the petition of a supplicant. It is the directive of the real king of this universe and needs to be obeyed come what may. If it is rejected, it should be known that the One Who has revealed it is not someone who is incapable of revenge. He will avenge it and when He does so, none can stop Him.

Consider next the words “And He has not made any children for Himself and none shares His sovereignty.” The implication is that if people have assumed that God has children and started worshipping them thinking that they will be able to save them from God, they should do away with this baseless notion. Neither does He have a son nor a daughter nor any partner in His sovereignty. He is the sole owner of His kingdom and does need any partner or helper.

Next the words “and He has created everything and prescribed a due measure for it” present an evidence of God’s oneness. Nothing can dare exceed or fall short of the measure that has been appointed for it. If He created human beings, He set a limit to their lives. Similarly, the clouds and the winds abide by the bounds set for them. The sun and the moon which are being worshipped by the foolish are themselves confined to a path fixed for them. By their very existence, they bear witness that they have been created by a powerful and wise God. At other instances, the words are:

وَ الشَّمۡسُ تَجۡرِیۡ لِمُسۡتَقَرٍّ لَّهَا ذٰلِكَ تَقۡدِیۡرُ الۡعَزِیۡزِ الۡعَلِیۡمِ (36: 38)

And the sun revolves according to its prescribed course. This is the planning of God, the Mighty One, the All-Knowing (36:38)

وَ اِنۡ مِّنۡ شَیۡءٍ اِلَّا عِنۡدَنَا خَزَآئِنُهُ وَ مَا نُنَزِّلُهُ اِلَّا بِقَدَرٍ مَّعۡلُوۡمٍ   (15: 21)

There is nothing whose treasures are not with Us. But We only send it down in a specific measure. (15:21)

وَ اتَّخَذُوۡا مِنۡ دُوۡنِهِ اٰلِهَةً لَّا یَخۡلُقُوۡنَ شَیۡئًا وَّ هُمۡ یُخۡلَقُوۡنَ وَ لَا یَمۡلِکُوۡنَ لِاَنۡفُسِهِمۡ ضَرًّا وَّلَا نَفۡعًا وَّ لَا یَمۡلِکُوۡنَ مَوۡتًا وَّ لَا حَیٰوةً وَّ لَا نُشُوۡرًا .3

What is discussed earlier is further clarified with an element of amazement: the reality about God and the Qur’an has just been delineated but such are these adversaries of the Qur’an and the Messenger that they have set up such feeble partners with God. The implication is that to deny the Qur’an on the basis of such hypothetical deities is their extreme foolishness.

وَ قَالَ الَّذِیۡنَ کَفَرُوۡا اِنۡ هٰذَاۤ اِلَّاۤ اِفۡكُ افۡتَرٰىهُ وَ اَعَانَهُ عَلَیۡهِ قَوۡمٌ اٰخَرُوۡنَ فَقَدۡ جَآءُوۡ ظُلۡمًا وَّ زُوۡرًا .4

This verse depicts the propaganda worked by them to disillusion the masses from the Messenger and the Qur’an. It has been mentioned at other instances that the leaders did not have the courage to deny the eloquence and potent nature of the Qur’an. They were forced to acknowledge this feature. However, they wanted to dispel the notion of its divinity among the masses. They wanted to have it placed among the works of accomplished poets and powerful orators. Their real issue was their malice against the messengerhood of Muhammad (sws) and the claim that the Qur’an was from God. They vehemently denied its divinity and regarded it to be a fabrication of the Prophet’s fancy. They contended that he falsely ascribed it to God to create a false aura of its superiority.

The words “and some other people have helped him in this task” depict another of their false claims. They made this addition because the Qur’an contains the anecdotes and teachings of the past messengers which the Prophet (sws) had no means of knowing. The question that arose about them was that if the Qur’an was not God’s word, how did the Prophet (sws) get to know all those tales and that too with such detail and veracity which the bearers of the past scriptures did not know of? Thus, they made the addition that some other individuals had a share in the conspiracy. This accusation carries an element of ambiguity in it. The reason for this is that when the accusation itself is false, there is no other option but to make an ambiguous accusation. If an explicit style is adopted, the fake claim will be exposed. Who did the adversaries of the Prophet (sws) refer to by these words? Our exegetes have cited various opinions in this regard. In my opinion, it was but appropriate to keep the blame vague. The reason was that the purpose of the accusers was to merely make an accusation and not to point to a particular person who was helping the Prophet (sws) in this matter.  By making this accusation, the Quraysh tried to give this impression to their masses that the part of the Qur’an which was similar to previous divine scriptures and the wisdom they enshrined was not because of any divine revelation; in fact, some educated individuals from the People of the Book or other nations had become the Prophet’s companions and they informed him of the details; the Prophet (sws) then presented that content in his eloquent tongue and ascribed it to an angel of God. Readers may look up the explanation of verse 103 of Surah al-Nahl.

The word جَآءُوۡ in فَقَدۡ جَآءُوۡ ظُلۡمًا وَّ زُوۡرًا means “to perpetrate.” This usage is common in Arabic. The word ظُلۡم signifies the polytheism mentioned in the previous verse and the word زُوۡر refers to their statement about the Qur’an cited earlier. This last verse ends without any comment on their wrongdoings it mentions. This is meant to point to the heinous fate these people will meet after they have been guilty of committing such great crimes with such obduracy.

وَ قَالُوۡا اَسَاطِیۡرُ الۡاَوَّلِیۡنَ اکۡتَتَبَهَا فَهِیَ تُمۡلٰی عَلَیۡهِ بُکۡرَةً وَّ اَصِیۡلًا .5

The lexical meaning of the word اكتتب فلانٌ  is سأل ان يكتب له (he requested to write something for him).

The prepositionعلي afterتُمْلي  shows that the verb encompasses the meaning تلقي عليه  of or تقرء عليه. Thus, it can mean both “they are dictated to him,” as well as “they are imparted to him in written form.” Here the second of these meanings is implied, as the Quraysh knew that the Prophet (sws) was unlettered.

This verse further explains the earlier accusation. The implication is that neither has this Book any awe-inspiring wisdom in it nor is the claim of its presenter true that it is from God and has nothing to do with his own fancy or desire. It is in fact made up of anecdotes of past prophets and nations intertwined with truth and falsehood. These anecdotes have been written by others at his behest. In this way, they tried to do away with the effect of the Qur’an’s wisdom and cast doubt on its divine origin. Obviously, this effort was in vain. The way the Qur’an presented history was a heavy blow to the pride of the arrogant leaders of the Quraysh. They could see their horrible future in the contents mirrored by it. For this reason, they got irritated and called it a fable of the past. However, to call reality a fable can neither give assurance to one’s own heart nor can it deceive others. If, as alleged by the Quraysh, one Salman Farisi or an Abu Fakih Rumi or a few People of the Book could come together and author a Book like the Qur’an, the Quraysh had thousands of Arabs and non-Arabs and People of the Book at their disposal. Why could they not produce something like the Qur’an with their help? This could have nullified the claim of the Qur’an being a miracle. However, when after repeated challenges thrown by the Qur’an, they could not produce a book like the Qur’an, who could have believed their baseless claim that this Book has been authored by certain non-Arabs or by the People of the Book? The Qur’an did not even refute this because it was an obviously baseless claim. In the succeeding verse, it has pointed to the reality which also has a subtle sarcasm on these foolish undertakings of the Quraysh.

قُلۡ اَنۡزَلَهُ الَّذِیۡ یَعۡلَمُ السِّرَّ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ اِنَّهُ کَانَ غَفُوۡرًا رَّحِیۡمًا .6

The implication of this verse is that such is the all-embracing knowledge of God that He does not need any Arab or non-Arab’s help to author this Book. The greatest of scholars can obtain insight and guidance from it but he cannot add to the knowledge and wisdom of this Book, let alone authoring it. It is evident from every line of this Book that it has been revealed by One Who has knowledge of all the secrets of this universe. He is aware of its inner and outer aspects as well as of its origin and end. Thus, He has cited lessons of the past, explained responsibilities of the present and unveiled the consequences of the future.

Since God is forgiving and merciful, He has revealed this Book so that those who want to repent and mend their ways are given the opportunity to do so and are thus able to earn His mercy. The implication is that He could have sent down His scourge knowing the attitude of the enemies of the truth. However, since He is merciful, He is not in haste to do so. He in fact wants people to adopt the path of guidance so that they can become worthy of His forgiveness. Present in these attributes is also the indication that God nevertheless is aware of all affairs and circumstances. If people do not adopt the right path, they are destined to face the consequences.

وَ قَالُوۡا مَالِ هٰذَا الرَّسُوۡلِ یَاۡکُلُ الطَّعَامَ وَ یَمۡشِیۡ فِی الۡاَسۡوَاقِ لَوۡ لَاۤ اُنۡزِلَ اِلَیۡهِ مَلَكٌ فَیَکُوۡنَ مَعَهُ نَذِیۡرًا . اَوۡ یُلۡقٰۤی اِلَیۡهِ کَنۡزٌ اَوۡ تَکُوۡنُ لَهُ جَنَّةٌ یَّاۡکُلُ مِنۡهَا وَ قَالَ الظّٰلِمُوۡنَ اِنۡ تَتَّبِعُوۡنَ اِلَّا رَجُلًا مَّسۡحُوۡرًا .7

These verses cite some objections of the adversaries. The style مَالِ هذَا الرَّسُوۡلِ encompasses both amazement and sarcasm. Their implication was that if God had to send a messenger, why did He send a human being like them? He has a whole army of angels. Why was not one of them sent as a messenger? If this person has none of these traits, why should they regard him to be God’s envoy?

The last sentence “You people are following a person who is under a magical spell” is addressed by these people to the believers. They are following someone who has lost his senses since a spell of magic has been cast upon him.

اُنۡظُرۡ کَیۡفَ ضَرَبُوۡا لَكَ الۡاَمۡثَالَ فَضَلُّوۡا فَلَا یَسۡتَطِیۡعُوۡنَ سَبِیۡلًا .8

 This verse also occurs as verse 48 of Surah Bani Isra’il in precisely the same words. It has been explained there that just as the idiom ضَرَبَ الۡاَمۡثَالَ means to cite a parable, it also means to raise an objection on someone or to pass sarcastic remarks on someone. It has been used to connote a false objection in verse 33 ahead. Here it is used in the latter sense. These people are not able to find a way out from their imbroglio and utter whatever comes to their mind. They cannot find a valid objection and just want to vent their frenzy. But how can they deny such a reality? It may be kept in mind that when a person deliberately denies something true, he displays a senseless attitude – the very one found in these objections.

Section II: Verses (10-34)

In this section, the afore-mentioned objections are cited, their motives are highlighted and the consequence of the blind animosity is also depicted. In this regard, some new objections are also discussed, and the Prophet (sws) and his companions are urged to ignore all this nonsense with patience and perseverance. Readers may now proceed to study these verses in this background.

Text and Translation

تَبٰرَكَ الَّذِیۡ اِنۡ شَآءَ جَعَلَ لَكَ خَیۡرًا مِّنۡ ذٰلِكَ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ وَ یَجۡعَلۡ لَّكَ قُصُوۡرًا . بَلۡ کَذَّبُوۡا بِالسَّاعَةِ وَ اَعۡتَدۡنَا لِمَنۡ کَذَّبَ بِالسَّاعَةِ سَعِیۡرًا . اِذَا رَاَتۡهُمۡ مِّنۡ مَّکَانٍ بَعِیۡدٍ سَمِعُوۡا لَهَا تَغَیُّظًا وَّ زَفِیۡرًا . وَ اِذَاۤ اُلۡقُوۡا مِنۡهَا مَکَانًا ضَیِّقًا مُّقَرَّنِیۡنَ دَعَوۡا هُنَالِكَ ثُبُوۡرًا . لَا تَدۡعُوا الۡیَوۡمَ ثُبُوۡرًا وَّاحِدًا وَّ ادۡعُوۡا ثُبُوۡرًا کَثِیۡرًا . قُلۡ اَذٰلِكَ خَیۡرٌ اَمۡ جَنَّةُ الۡخُلۡدِ الَّتِیۡ وُعِدَ الۡمُتَّقُوۡنَ کَانَتۡ لَهُمۡ جَزَآءً وَّ مَصِیۡرًا . لَهُمۡ فِیۡهَا مَا یَشَآءُوۡنَ خٰلِدِیۡنَ کَانَ عَلٰی رَبِّكَ وَعۡدًا مَّسۡـُٔوۡلًا . وَ یَوۡمَ یَحۡشُرُهُمۡ وَ مَا یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ فَیَقُوۡلُ ءَاَنۡتُمۡ اَضۡلَلۡتُمۡ عِبَادِیۡ هٰۤؤُلَآءِ اَمۡ هُمۡ ضَلُّوا السَّبِیۡلَ . قَالُوۡا سُبۡحٰنَكَ مَا کَانَ یَنۡبَغِیۡ لَنَاۤ اَنۡ نَّتَّخِذَ مِنۡ دُوۡنِكَ مِنۡ اَوۡلِیَآءَ وَ لٰکِنۡ مَّتَّعۡتَهُمۡ وَ اٰبَآءَهُمۡ حَتّٰی نَسُوا الذِّکۡرَ وَ کَانُوۡا قَوۡمًۢا بُوۡرًا . فَقَدۡ کَذَّبُوۡکُمۡ بِمَا تَقُوۡلُوۡنَ فَمَا تَسۡتَطِیۡعُوۡنَ صَرۡفًا وَّ لَا نَصۡرًا وَ مَنۡ یَّظۡلِمۡ مِّنۡکُمۡ نُذِقۡهُ عَذَابًا کَبِیۡرًا . وَ مَاۤ اَرۡسَلۡنَا قَبۡلَكَ مِنَ الۡمُرۡسَلِیۡنَ اِلَّاۤ اِنَّهُمۡ لَیَاۡکُلُوۡنَ الطَّعَامَ وَ یَمۡشُوۡنَ فِی الۡاَسۡوَاقِ وَ جَعَلۡنَا بَعۡضَکُمۡ لِبَعۡضٍ فِتۡنَةً اَتَصۡبِرُوۡنَ وَ کَانَ رَبُّكَ بَصِیۡرًا . وَ قَالَ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا لَوۡ لَاۤ اُنۡزِلَ عَلَیۡنَا الۡمَلٰٓئِکَةُ اَوۡ نَرٰی رَبَّنَا لَقَدِ اسۡتَکۡبَرُوۡا فِیۡۤ اَنۡفُسِهِمۡ وَ عَتَوۡ عُتُوًّا کَبِیۡرًا . یَوۡمَ یَرَوۡنَ الۡمَلٰٓئِکَةَ لَا بُشۡرٰی یَوۡمَئِذٍ لِّلۡمُجۡرِمِیۡنَ وَ یَقُوۡلُوۡنَ حِجۡرًا مَّحۡجُوۡرًا . وَ قَدِمۡنَاۤ اِلٰی مَا عَمِلُوۡا مِنۡ عَمَلٍ فَجَعَلۡنٰهُ هَبَآءً مَّنۡثُوۡرًا . اَصۡحٰبُ الۡجَنَّةِ یَوۡمَئِذٍ خَیۡرٌ مُّسۡتَقَرًّا وَّ اَحۡسَنُ مَقِیۡلًا . وَ یَوۡمَ تَشَقَّقُ السَّمَآءُ بِالۡغَمَامِ وَ نُزِّلَ الۡمَلٰٓئِکَةُ تَنۡزِیۡلًا . اَلۡمُلۡكُ یَوۡمَئِذِ الۡحَقُّ لِلرَّحۡمٰنِ وَ کَانَ یَوۡمًا عَلَی الۡکٰفِرِیۡنَ عَسِیۡرًا . وَ یَوۡمَ یَعَضُّ الظَّالِمُ عَلٰی یَدَیۡهِ یَقُوۡلُ یٰلَیۡتَنِی اتَّخَذۡتُ مَعَ الرَّسُوۡلِ سَبِیۡلًا . یٰوَیۡلَتٰی لَیۡتَنِیۡ لَمۡ اَتَّخِذۡ فُلَانًا خَلِیۡلًا . لَقَدۡ اَضَلَّنِیۡ عَنِ الذِّکۡرِ بَعۡدَ اِذۡ جَآءَنِیۡ وَ کَانَ الشَّیۡطٰنُ لِلۡاِنۡسَانِ خَذُوۡلًا . وَ قَالَ الرَّسُوۡلُ یٰرَبِّ اِنَّ قَوۡمِی اتَّخَذُوۡا هٰذَا الۡقُرۡاٰنَ مَهۡجُوۡرًا . وَ کَذٰلِكَ جَعَلۡنَا لِکُلِّ نَبِیٍّ عَدُوًّا مِّنَ الۡمُجۡرِمِیۡنَ وَ کَفٰی بِرَبِّكَ هَادِیًا وَّ نَصِیۡرًا . وَ قَالَ الَّذِیۡنَ کَفَرُوۡا لَوۡ لَا نُزِّلَ عَلَیۡهِ الۡقُرۡاٰنُ جُمۡلَةً وَّاحِدَةً کَذٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَ رَتَّلۡنٰهُ تَرۡتِیۡلًا . وَ لَا یَاۡتُوۡنَكَ بِمَثَلٍ اِلَّا جِئۡنٰکَ بِالۡحَقِّ وَ اَحۡسَنَ تَفۡسِیۡرًا . اَلَّذِیۡنَ یُحۡشَرُوۡنَ عَلٰی وُجُوۡهِهِمۡ اِلٰی جَهَنَّمَ اُولٰٓئِكَ شَرٌّ مَّکَانًا وَّ اَضَلُّ سَبِیۡلًا .

Extremely blessed is the Being who can bless you if He wants with much better things than this – orchards below which streams flow and make palaces for you. In fact, these people have denied the Day of Judgement and We have prepared Hell for those who deny the Day of Judgement. When it will see them from afar, they will hear its rage and roar. And when they will be cast into some narrow place in it while being tied up, they will call for their death at that time. Today, do not call for one death but call for many deaths. Ask them: Is this better or the eternal Paradise which is being promised to those who fear God. It will be their reward and their abode. In it will be everything for them that they wish for. They shall live in it forever. This is a promise of your Lord fulfilling which is His final responsibility. (10-16)

And bear in mind the day when He will gather them and those which they worship besides God. Thus, He will ask them: “Did you lead these servants of Mine astray or did they themselves lose the way?” They will reply: “God forbid, what right did We have to make others guardians besides You. In fact, you gave them and their forefathers the provisions of life until they forgot your remembrance and ended up as people ruined”– Here, they have regarded you to be liars in what you would say. So, now you can neither defer the punishment nor help yourselves in any way. And whoever among you will be guilty of oppression, We shall make him taste a great torment. (17-19)

And whichever messengers We sent before you, all ate food and roamed about in markets. And We have made you a trial for one another; so, speak up: “Would you show patience?” And your Lord is observing everything. (20)

And those who do not fear coming before Us, say: “Why were angels not sent down to us, or We could have directly observed God?” They regarded themselves to be very superior in their hearts and showed great arrogance. The day they will see the angels, there shall be no good news for these wrongdoers and they will cry out: “Refuge! Refuge!” And We shall move towards each deed they would have done and render it into scattered dust. On that Day, the dwellers of Paradise shall be in the best abode and in a grand resting place. (21-24)

And the day when the sky shall split apart with a cloud and group after group of angels shall be sent down, on that day, true sovereignty shall only belong to the Most Merciful God. And that day shall be very tough for the disbelievers. And the day when he who was unjust to his soul shall longingly bite his hand and say: “Would that I had chosen to be with the messenger. Alas! My misfortune! Would that I had not made so-and-so my friend! It was he who led me astray and diverted me from God’s remembrance after it had come to me.” And Satan is very unfaithful to human beings. And the messenger will say: “My Lord! The people of my nation totally ignored this Qur’an.” And in this way, We have made enemies from the wrongdoers for every prophet, and your Lord is sufficient for guidance and help. (25-31)

And these disbelievers said: “Why was this Qur’an not revealed to him in a single instalment?” Thus have We done this so that We can strengthen your heart through this and We have revealed it gradually. And whatever objection these people will raise, We shall let you know its correct answer and best interpretation. Those who will be dragged on their faces towards Hell are the ones who are the worst with regard to their abode and ones who have lost their way the most. (32-34)

Explanation

تَبٰرَكَ الَّذِیۡ اِنۡ شَآءَ جَعَلَ لَكَ خَیۡرًا مِّنۡ ذٰلِكَ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ وَ یَجۡعَلۡ لَّكَ قُصُوۡرًا .9

Just as the objections were cited by beginning with the word تَبٰرَكَ, the response to them has also been cited by beginning with the same word. The last of the objections cited in verse 8 is answered the foremost. It is stated God can give all these things to the Prophet (sws) and in fact will do so one day. However, since these people regard this world to be all that there is and have no concept of the hereafter which is the real world, they feel proud of their worldly provisions and assets and make fun of the Prophet (sws). The fact is that this world is not a place of reward; it is a place of trial. Scarcity and abundance are both forms of trial. He who succeeds in the hereafter will achieve eternal success and he who fails there will be doomed forever. Those who will succeed in the hereafter are the ones who fear God in this world.

بَلۡ کَذَّبُوۡا بِالسَّاعَةِ وَ اَعۡتَدۡنَا لِمَنۡ کَذَّبَ بِالسَّاعَةِ سَعِیۡرًا .10

This verse points to the cause of their misunderstanding: the reason that they regard their success in this world to be a proof of being on the right path is that they have denied the hereafter. They very well know God has prepared Hell for those who are guilty of this denial regardless of the extent of lands and orchards they own in this world.

اِذَا رَاَتۡهُمۡ مِّنۡ مَّکَانٍ بَعِیۡدٍ سَمِعُوۡا لَهَا تَغَیُّظًا وَّ زَفِیۡرًا . 11

The word تَغَیُّظ means “to rage with anger” and the word  زَفِیۡر means “to roar and shout.” These are the traits of Hell prepared by God for these wrongdoers. It will rage with anger to seek revenge from them and roar like a lion when it sees them from afar.

وَ اِذَاۤ اُلۡقُوۡا مِنۡهَا مَکَانًا ضَیِّقًا مُّقَرَّنِیۡنَ دَعَوۡا هُنَالِكَ ثُبُوۡرًا . 12

This verse portrays how these wrongdoers will be punished in Hell. In verses 8-9 of Surah Humazah, it is said:  اِنَّهَا عَلَیۡهِمۡ مُّؤۡصَدَةٌ. فِیۡ عَمَدٍ مُّمَدَّدَةٍ. (they will be enshrouded in it, fastened to columns very high). Fetters and chains are also mentioned at another instance.

The word ثُبُوۡر means “death and destruction.” Death will be the only option these people will think of to escape from punishment. But alas, even that will not be granted to them. At another instance, it is specified that death will attack them there from all sides but they will not die. Their condition in fact will be that they will neither live nor die.

لَا تَدۡعُوا الۡیَوۡمَ ثُبُوۡرًا وَّاحِدًا وَّ ادۡعُوۡا ثُبُوۡرًا کَثِیۡرًا .14

The implication of these words is that today they will face one calamity after the other and will call for death after each of them but to no avail. These words can be uttered literally from the keepers of Hell or could be a portrayal of the situation. This style has been explained at other instances.

قُلۡ اَذٰلِكَ خَیۡرٌ اَمۡ جَنَّةُ الۡخُلۡدِ الَّتِیۡ وُعِدَ الۡمُتَّقُوۡنَ کَانَتۡ لَهُمۡ جَزَآءً وَّ مَصِیۡرًا . لَهُمۡ فِیۡهَا مَا یَشَآءُوۡنَ خٰلِدِیۡنَ کَانَ عَلٰی رَبِّكَ وَعۡدًا مَّسۡـُٔوۡلًا . 14

These verses mention the real purpose for which all these details of Hell have been mentioned. Since these people cannot look beyond this world, they show arrogance because of their palaces and orchards and mock the believers for their poverty. If they had knowledge of the Hereafter and knew the punishment that awaited them there and the eternal reward that awaited the believers, they would have been envious of these indigent believers and wailed at their own misfortune. However, arrogance on their worldly riches has blinded them and they are not able to see beyond their own selves.

Four things are stated here about Paradise:

Firstly, it will be given to the believers as a reward for their deeds. God will assure them that they have achieved it because of their deeds and that they fully deserve it.

Secondly, it will be their eternal abode. They will not have the fear of being deprived from it.

Thirdly, they will get in it and continue to do so whatever they desire.

Fourthly, God has made a certain promise of giving it to the believers and it is obligatory upon Him to fulfil this promise. In fact, He is responsible for this to His servants.

وَ یَوۡمَ یَحۡشُرُهُمۡ وَ مَا یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ فَیَقُوۡلُ ءَاَنۡتُمۡ اَضۡلَلۡتُمۡ عِبَادِیۡ هٰۤؤُلَآءِ اَمۡ هُمۡ ضَلُّوا السَّبِیۡلَ . قَالُوۡا سُبۡحٰنَكَ مَا کَانَ یَنۡبَغِیۡ لَنَاۤ اَنۡ نَّتَّخِذَ مِنۡ دُوۡنِكَ مِنۡ اَوۡلِیَآءَ وَ لٰکِنۡ مَّتَّعۡتَهُمۡ وَ اٰبَآءَهُمۡ حَتّٰی نَسُوا الذِّکۡرَ وَ کَانُوۡا قَوۡمًۢا بُوۡرًا . 15

Mentioned earlier in verses 2-3 are the deities the Idolaters associated with God. On their basis, the Idolaters had become indifferent to the Hereafter and made fun of the Qur’an and the Messenger. The verses under discussion depict a dialogue between the deities and their worshippers. It is evident from this conversation that the affluence and riches possessed by the Idolaters made them forget God. They thought that in the first place the next world is a bluff and if it is a reality, there too they would succeed because they were leading such a successful life in this world.

It is evident from the answer depicted in this dialogue that it will be given by the angels and the righteous who were actually worshipped. As far as the alleged deities of the Idolaters are concerned which have no basis, then though it is evident from the general words وَ مَا یَعۡبُدُوۡنَ (who they worshipped) that they too would be gathered, but of course they will not be part of the conversation since they never existed. However, it is mentioned at other instances in the Qur’an that these idols will be consigned to Hell together with their worshippers so that their fate becomes evident to them.

The answer of the angels and the righteous cited here is precisely the same as the one given through the tongue of Jesus (sws) in verses 115-118 of Surah al-Ma’idah. Readers may look it up.

What is mentioned by the words “in fact, you gave them and their forefathers the provisions of life until they forgot your remembrance,” is mentioned thus in verse 16 of Surah al-Hadid “these people enjoyed the provisions of life for a long time; for this reason their hears hardened.” The word الذِّکۡر (reminder) refers to the reminder sounded to these people by God regarding the hereafter lest they forget it. This subject is also brought up in verse 44 of Surah al-Anbiya’ and verse 45 of Surah al-Qasas. They can be looked up in case more explanation is needed.

The word بُوۡرً is used for both singular and plural as well as masculine and feminine entities.

فَقَدۡ کَذَّبُوۡکُمۡ بِمَا تَقُوۡلُوۡنَ فَمَا تَسۡتَطِیۡعُوۡنَ صَرۡفًا وَّ لَا نَصۡرًا وَ مَنۡ یَّظۡلِمۡ مِّنۡکُمۡ نُذِقۡهُ عَذَابًا کَبِیۡرًا .16

In deference to eloquence, a future event is mentioned in the past tense. The Idolaters claimed that their deities had commanded them to worship them. However, these deities will deny this statement. They will say that they themselves never associated anyone with God, let alone command people to make them God’s associates.

After this conclusive answer, they will not have any excuse to defend themselves. It may be kept in mind that the punishment of polytheism referred to in the verses is عَذَابٌ کَبِیۡر (great torment). This is because polytheism is called ظُلْمٌ عَظِيْمٌ  (great oppression) by the Qur’an.

وَ مَاۤ اَرۡسَلۡنَا قَبۡلَكَ مِنَ الۡمُرۡسَلِیۡنَ اِلَّاۤ اِنَّهُمۡ لَیَاۡکُلُوۡنَ الطَّعَامَ وَ یَمۡشُوۡنَ فِی الۡاَسۡوَاقِ وَ جَعَلۡنَا بَعۡضَکُمۡ لِبَعۡضٍ فِتۡنَةً اَتَصۡبِرُوۡنَ وَ کَانَ رَبُّكَ بَصِیۡرًا . 17

Though this verse apparently addresses the Prophet (sws), it is evident from its words that it is directed towards the masses. Thus both singular and plural verbs and pronouns are used in this verse.

The verse actually answers the objection cited in verse 7 earlier. None of the activities referred to is against his status of prophethood. Without any exception, all prior messengers ate food and roamed around in the markets the way common people do. This answer of the Qur’an is very clear due to the fact that the Arabs not only regarded Abraham (sws) and Ishmael (sws) to be prophets and messengers of God but also took pride to be their progeny and the inheritors of the religion they preached. At the same time, they never claimed that these two were superhuman and regarded them to be human beings. In a similar way, the Israelites too never regarded any of their prophets to be superhuman. Thus at another instance, the Qur’an has also asked the objection-raisers that if they were unaware of the history of prophethood, they should consult the People of the Book – who were well aware of the history – whether those prophets ate food and roamed the markets. Though the Christians since the times of Saint Paul tried their best to convert Jesus (sws) into a superhuman, they could not deny that he and his mother ate food. This is because the Gospels copiously mention their consumption of food. The Qur’an has presented this fact as evidence to negate their divinity. In verse 75 of Surah al-Ma’idah, the words used are کَانَا یَاۡکُلٰنِ الطَّعَامَ (both of them ate food).

Consider next the words وَ جَعَلۡنَا بَعۡضَکُمۡ لِبَعۡضٍ فِتۡنَةً (and We have made you a trial for one another). In verse 53 of Surah al-An‘am, it is similarly said: وَ کَذٰلِكَ فَتَنَّا بَعۡضَهُمۡ بِبَعۡضٍ لِّیَقُوۡلُوۡا اَهٰۤؤُلَآءِ مَنَّ اللّٰهُ عَلَیۡهِمۡ مِّنۡ بَیۡنِنَا (We have in this manner tested one through another so that these arrogant say: “Are these people the ones whom God has chosen to show favour among us?”) In other words, the poverty of the Muslims had become a trial for the disbelievers. They contended that if the religion they were being invited to was from God, why had it been given to the penniless Muslims? It should have necessarily been given to them. They further reckoned that if God had to make anyone His messenger, He would have chosen a wealthy person of Ta’if or Makkah and not someone poor like Muhammad (sws). In the verse under discussion, it is said that the believers have been made a trial for the disbelievers. Their poverty has become a hindrance in the disbelievers accepting the truth. In reality, the deniers should have become grateful servants of God after receiving God’s favour. However, the favour has become instrumental in their arrogance. Inebriated by arrogance, instead of reflecting on and accepting the message the Prophet (sws) is presenting them, they have made him a target of their jeers and accusations. This attitude of theirs in reality is from God a test of his patience.

The words “would you show patience?” are addressed to the believers. As far as the disbelievers are concerned, they have utterly failed in their test of gratitude. The believers should now see if they show perseverance in their trial of facing mockery and animosity from their opponents. Those having a flair for the language know that when the purpose is to incorporate the meaning of “to urge and exhort” in a directive, it is mentioned in the form of a piece of information. If a letter of interrogation is added, it further increases this emphasis. This style will be further explained under verse 39 of Surah al-Shu‘ara’ هَلْ اَنْتُمْ مُجْتَمِعُوْنَ (will you all gather?) and some very lucid examples of it can be seen in some previous surahs too.

Thus in this verse Muslims are urged that if their opponents have failed their test, they should consign them to their fate and try to courageously pass their own test of patience.

The last part of the verse “and your Lord is observing everything” shows that God is watching over the Prophet (sws). He should fully trust his help. If he shows perseverance, the Almighty will make him reach his destination despite all opposition.

God had ascribed the word “trial” to Himself in this verse. This is a reference to the established practice of God that He has implemented in this world to test His servants. It has been explained at many instances in this exegesis.

وَ قَالَ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا لَوۡ لَاۤ اُنۡزِلَ عَلَیۡنَا الۡمَلٰٓئِکَةُ اَوۡ نَرٰی رَبَّنَا لَقَدِ اسۡتَکۡبَرُوۡا فِیۡ اَنۡفُسِهِمۡ وَ عَتَوۡ عُتُوًّا کَبِیۡرًا . یَوۡمَ یَرَوۡنَ الۡمَلٰٓئِکَةَ لَا بُشۡرٰی یَوۡمَئِذٍ لِّلۡمُجۡرِمِیۡنَ وَ یَقُوۡلُوۡنَ حِجۡرًا مَّحۡجُوۡرًا .18

The expression الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا (those who do not fear coming before Us) used by the Qur’an refers to the arrogant people who did not have any fear of appearing before God. The ignorance and conceit of this group was far more than other active adversaries. For this reason, they are not mentioned by the attribute of disbelief but one that fully exposes their arrogance. This group demanded that if an angel came to Muhammad (sws) as he claimed, why do not angels come to them or why does not God directly reveal Himself to them? This demand can obviously be made people who are outrageously arrogant and foolish. For this reason, instead of answering this nonsensical demand, the Qur’an has attacked their arrogance.

One meaning of the expression حِجۡرًا مَّحۡجُوۡرًا is “a strong barrier and divide.” In verse 53 of this surah, this expression occurs in this meaning. Another meaning of this expression is “to seek refuge.” In the opinion of Sibawayah (d. 180 AH), when it occurs in this meaning, it is used in precisely this way and its accusative form is governed by a suppressed verb in the very way the expression معاذ اللّٰه is.

وَ قَدِمۡنَاۤ اِلٰی مَا عَمِلُوۡا مِنۡ عَمَلٍ فَجَعَلۡنٰهُ هَبَآءً مَّنۡثُوۡرًا .19

These people obviously were proud of the feats they accomplished in the previous world and thought that these achievements made them worthy of being considered heroes not only in this world, but also in the hereafter where they would be given a high status because of them. The verse says that all these deeds will be scattered like dust by the Almighty because deeds not done to purely please Him are of no value to Him. The style adopted in “and We shall move towards each deed they would have done,” shows that God will take the initiative to reject their deeds, whether big or small. This reflects His utter humiliation of their doings.

اَصۡحٰبُ الۡجَنَّةِ یَوۡمَئِذٍ خَیۡرٌ مُّسۡتَقَرًّا وَّ اَحۡسَنُ مَقِیۡلًا . 20

This is in contrast is the portrayal of the People of Paradise, which the disbelievers looked down upon in the previous world. The word مَقِیۡلً means a place for siesta. However, in its general usage, it refers to a resting place and a relaxing space. A couplet of Imru’ al-Qays21 reads فَقِلْ في مَقِيلٍ نَحْسُه مُتَغَيِّبِ (relax in a relaxing place that is secure from every bad omen). The words اَحۡسَنُ   and مَقِیۡلًا are not meant for comparison here. They refer to something best and grand without any comparison. This style has been explained at other instances.

وَ یَوۡمَ تَشَقَّقُ السَّمَآءُ بِالۡغَمَامِ وَ نُزِّلَ الۡمَلٰٓئِکَةُ تَنۡزِیۡلًا . اَلۡمُلۡكُ یَوۡمَئِذِ الۡحَقُّ لِلرَّحۡمٰنِ وَ کَانَ یَوۡمًا عَلَی الۡکٰفِرِیۡنَ عَسِیۡرًا .22

These words are part of the answer given earlier to those who demanded to see angels.

It may be kept in mind that real authority and sovereignty has always belonged to God. However, a veil has been stretched over it in this world. For this reason, the foolish are under a misconception and they start to call themselves sovereign. On the Day of Judgement, however, it will become evident to everyone that all power and authority rests with God and none else.

وَ یَوۡمَ یَعَضُّ الظَّالِمُ عَلٰی یَدَیۡهِ یَقُوۡلُ یٰلَیۡتَنِی اتَّخَذۡتُ مَعَ الرَّسُوۡلِ سَبِیۡلًا . یٰوَیۡلَتٰی لَیۡتَنِیۡ لَمۡ اَتَّخِذۡ فُلَانًا خَلِیۡلًا . لَقَدۡ اَضَلَّنِیۡ عَنِ الذِّکۡرِ بَعۡدَ اِذۡ جَآءَنِیۡ وَ کَانَ الشَّیۡطٰنُ لِلۡاِنۡسَانِ خَذُوۡلًا . 23

Biting the hand signifies regret and longing. This style is found in other languages as well. The word “unjust” here refers to someone who is unjust to his own self. In other words, it alludes to every person who opposed the messenger.

The preposition عَنْ after اَضَلَّنِیۡ shows that the latter encompasses the meaning of withdrawal. Thus, an accurate rendering would be “through the deviant and false statements made by him against the messenger and the Book of God, he misguided me and led me astray from the path of the messenger.” Reference to these statements can be found in verses 4, 21, 33, 41 and 42.

The expression “after it had come to me” is his confession of his own wretchedness. In the absence of the guidance coming to him, he could have presented an excuse; however, what excuse can he present when the truth has been conclusively conveyed to him.

The word خَذُوۡل  refers to someone who is insincere and is a traitor.

In my opinion, the verse “and Satan is very unfaithful to human beings” is not part of the statement of those who were regretful, as has been generally understood. It is, in fact, from God as an on the spot reminder: Satan is someone who will deceive and withdraw right at the time he had promised his help. The word “Satan” here is a generic noun and refers to the devils found both among human beings and the jinn. The implication is that in this world these mean and wretched people are companions, leaders and followers of one another, and are helping one another in spreading deviant ideas and suppressing the truth; however, in the Hereafter, they will curse one another. The followers will say that such-and-such a person led them astray and if he had not lured them, they would have been on the straight path. The leaders will tell them that they themselves were wretched enough to follow them and merely made them into what they themselves were.

وَ قَالَ الرَّسُوۡلُ یٰرَبِّ اِنَّ قَوۡمِی اتَّخَذُوۡا هٰذَا الۡقُرۡاٰنَ مَهۡجُوۡرًا . 24

The word “messenger” here refers to Muhammad (sws). The implication is that on the one hand, those who have rejected the Qur’an will regret their attitude, and on the other, Muhammad (sws) will also register his complaint before God: “Lord! I presented this Book with full earnestness and sincerity to my people but they did not value it and totally rejected it.” This grievance of the Prophet (sws) will be the last nail in the coffin of these wretched people. After this, there will be nothing left to say. It is has been mentioned in detail in Surah al-Ma’idah that on the Day of Judgement, every messenger will bear witness about his nation.

وَ کَذٰلِكَ جَعَلۡنَا لِکُلِّ نَبِیٍّ عَدُوًّا مِّنَ الۡمُجۡرِمِیۡنَ وَ کَفٰی بِرَبِّكَ هَادِیًا وَّ نَصِیۡرًا . 25

The Prophet (sws) is sounded an assurance that if wretched and callous people are opposing him, it is nothing new in the history of the prophets. The wrongdoers of every age have opposed their messengers in this way. The word مُجۡرِمِیۡنَ (wrongdoers) occurs in verse 24 earlier too. It refers to the leaders who led people astray and whose attitude is under discussion in this surah. It is stated that these criminals are responsible for the evils in the land. A messenger wants to reform them but since they have vested interests in all these evils, they do not easily tolerate his invitation towards the truth. They want to curb his preaching by hook or by crook. However, Prophet Muhammad (sws) should rest assured as his Lord is sufficient to help and guide him in every hardship.

Since this situation is in accordance with the established practice of God – because God has given evil the respite to make hay – He has ascribed it to Himself. This established practice of God is referred to at many instances in this exegesis. In verse 113 of Surah al-An‘am, this subject has been mentioned in detail. It can be looked up.

وَ قَالَ الَّذِیۡنَ کَفَرُوۡا لَوۡ لَا نُزِّلَ عَلَیۡهِ الۡقُرۡاٰنُ جُمۡلَةً وَّاحِدَةً کَذٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَ رَتَّلۡنٰهُ تَرۡتِیۡلًا .26

This verse cites their fourth objection. They spread the propaganda against the Qur’an that if it was from God, why was it not revealed in one go. God does not need to first think and then arrange for its piecemeal revelation. This propaganda was meant to reinforce a previous one according to which there were others who shared the authorship of this Book. The parts they were able to author were taught by them to the Prophet (sws) who then recited these parts by ascribing them to God.

The implication of the verse is that God could have easily revealed the whole Book in one instalment; however, it would not have been possible for the Prophet (sws) to receive it at once nor could the people have been taught effectively. Neither would he have been able to bear its heavy burden nor could the truth have been conclusively conveyed to people in a proper way. For this reason, God revealed it gradually so that he could bear it and those who want to learn were provided with this opportunity. If a teacher wants, He can recite the whole book before his students in one lesson but then they would not be able to assimilate it.

The expression وَ رَتَّلۡنٰهُ تَرۡتِیۡلًا means to read and recite in a very thorough way. It is co-ordinated to the verb which is suppressed after  کَذٰلِکَ.This expression signifies God’s favour and affection in revealing the Book in such a gradual and thorough way. It was not just handed over to them; it was revealed as lessons in part. The implication is that the piecemeal revelation of the Qur’an should be a reason for expressing gratitude and not for raising objections.

It should be kept in mind that none of the divine scriptures was revealed in one go. Those who hold this view are not aware of these scriptures. The Torah too was not revealed at once. Only the ten commandments were revealed in one instalment. They were given to Moses (sws) written on tablets. Obviously, the Torah is not just composed of the ten commandments. It has all the directives and laws of the Mosaic shari‘ah that were revealed gradually during the life time of Moses (sws). Both the Qur’an and the Torah specify that many of them were revealed before his migration and many in the desert of Sinai after the river was crossed. In a similar way, the Gospel is composed of the sagacious sermons of Jesus (sws) which were revealed to him at various instances according to the needs that arose. It is through them that he then warned his nation. The Psalms were also similarly revealed. It consists of the hymns and counsels of David (sws) revealed to him on various occasions. Thus it is totally wrong to believe that any of these scriptures was revealed in one episode and between two covers. And how can this be possible!? Prophets of God were not authors who spent their lives writing books and handing them over in one go to their people. They were preachers, teachers and moral mentors. They had to cure ailing nations and purify their beliefs and deeds. It was a natural requirement of their obligation that they gradually reform them and for this receive guidance from God accordingly. As far as I know, none of the scholars of the People of the Book has ever claimed that any of their books was revealed at once. And if anyone of them holds this view, it is against what is mentioned in these books.

The opinion of our exegetes who say that the Torah, Psalms and the Gospel were revealed in one go is thus not correct either.

وَ لَا یَاۡتُوۡنَكَ بِمَثَلٍ اِلَّا جِئۡنٰكَ بِالۡحَقِّ وَ اَحۡسَنَ تَفۡسِیۡرًا .27

While explaining verse 9, it has been pointed out that the expression ضرب المثل also means “objection.” Occasion shows that here it is used in this meaning. Since the word الۡحَقّ used in parallel to it, the implication is that the objection referred to is baseless.

After answering all the objections in an effective manner, the Prophet (sws) is sounded assurance here. The need for this assurance was because it was at God’s behest that he preached about his prophethood and invited people to the Qur’an. It was not done out of his own desire. The whole nation had become his enemy because of his claim to prophethood and the message he presented. It had started to raise a barrage of objections from all sides. How could he alone have silenced his opponents unless God took the responsibility of defending him Himself.

اَلَّذِیۡنَ یُحۡشَرُوۡنَ عَلٰی وُجُوۡهِهِمۡ اِلٰی جَهَنَّمَ اُولٰٓئِكَ شَرٌّ مَّکَانًا وَّ اَضَلُّ سَبِیۡلًا .28

The preposition عَلٰی after یُحۡشَرُوۡنَ shows that the latter verb encompasses the meaning of یُسۡحَبُوۡنَ. Thus in verse 48 of Surah al-Qamar, the words are: یَوۡمَ یُسۡحَبُوۡنَ فِی النَّارِ عَلٰی وُجُوۡهِهِمۡ   (the Day when they shall be dragged face-downwards in Hell.

This whole verse occurs in contrast with verse 24. The dwellers of Paradise are given glad tidings of a goodly fate in it, while in the verse under discussion the fate of the dwellers of Hell is referred to.

The expression اَضَلُّ سَبِیۡلًا alludes to the fact that in this world those who have gone astray have no idea of the destination they will reach in this state. For this reason, they are not able to judge where the path they are treading will lead them. When the destination of Hell will appear before them in the hereafter, then they will realize the beginning and end of their journey!

Section III: Verses (35-44)

In these verses, the anecdotes of Moses (sws) and Noah (sws) and nations in between them to which messengers were sent are briefly referred to. The purpose is to assure the Prophet (sws) and warn his nation that God sent His teachings to these nations as well. However, instead of valuing them, they started making fun of those who delivered the teachings. The consequence of their attitude was that ultimately they met a horrible fate. This surah only briefly refers to these events. The next one, which is its counterpart, mentions these events in detail. Their sequence of mention is both ascending and descending. First, Moses (sws) who was the most prominent prophet and messenger of the Israelites and who was given a Book and God’s shari‘ah is mentioned. After that Noah (sws) from whom a series of prophets came after Abraham (sws) is mentioned. This is an ascending order sequence. In between other nations are mentioned in a descending order sequence.

Readers may now proceed to study the verses.

وَ لَقَدۡ اٰتَیۡنَا مُوۡسَی الۡكِتٰبَ وَ جَعَلۡنَا مَعَهُ اَخَاهُ هٰرُوۡنَ وَزِیۡرًا . فَقُلۡنَا اذۡهَبَاۤ اِلَی الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا فَدَمَّرۡنٰهُمۡ تَدۡمِیۡرًا . وَ قَوۡمَ نُوۡحٍ لَّمَّا کَذَّبُوا الرُّسُلَ اَغۡرَقۡنٰهُمۡ وَ جَعَلۡنٰهُمۡ لِلنَّاسِ اٰیَةً وَ اَعۡتَدۡنَا لِلظّٰلِمِیۡنَ عَذَابًا اَلِیۡمًا . وَّ عَادًا وَّ ثَمُوۡدَا۠ وَ اَصۡحٰبَ الرَّسِّ وَ قُرُوۡنًا بَیۡنَ ذٰلِكَ کَثِیۡرًا . وَ کُلًّا ضَرَبۡنَا لَهُ الۡاَمۡثَالَ وَ کُلًّا تَبَّرۡنَا تَتۡبِیۡرًا . وَ لَقَدۡ اَتَوۡا عَلَی الۡقَرۡیَةِ الَّتِیۡ اُمۡطِرَتۡ مَطَرَ السَّوۡءِ اَفَلَمۡ یَکُوۡنُوۡا یَرَوۡنَهَا بَلۡ کَانُوۡا لَا یَرۡجُوۡنَ نُشُوۡرًا . وَ اِذَا رَاَوۡكَ اِنۡ یَّتَّخِذُوۡنَكَ اِلَّا هُزُوًا اَهٰذَا الَّذِیۡ بَعَثَ اللّٰهُ رَسُوۡلًا . اِنۡ کَادَ لَیُضِلُّنَا عَنۡ اٰلِهَتِنَا لَوۡ لَاۤ اَنۡ صَبَرۡنَا عَلَیۡهَا وَ سَوۡفَ یَعۡلَمُوۡنَ حِیۡنَ یَرَوۡنَ الۡعَذَابَ مَنۡ اَضَلُّ سَبِیۡلًا . اَرَءَیۡتَ مَنِ اتَّخَذَ اِلٰـهَهُ هَوٰىهُ اَفَاَنۡتَ تَکُوۡنُ عَلَیۡهِ وَکِیۡلًا . اَمۡ تَحۡسَبُ اَنَّ اَکۡثَرَهُمۡ یَسۡمَعُوۡنَ اَوۡ یَعۡقِلُوۡنَ اِنۡ هُمۡ اِلَّا کَالۡاَنۡعَامِ بَلۡ هُمۡ اَضَلُّ سَبِیۡلًا .

We gave the Book to Moses and with it had made his brother Aaron his helper.  Thus We directed both of them to go to people who have denied Our revelations. So, We utterly devastated them. And We destroyed the people of Noah too when they denied the messengers. We drowned them and made them an exemplary sign for people. And for such wrongdoers, We have prepared a painful torment as well. And We destroyed the ‘Ad, the Thamud, the Companions of al-Rass and many nations between them. And for every one of them We explained our teachings of wisdom and ultimately ravaged each of them. And these people have also passed by the settlement on which the rain of destruction was sent down. Have they not been observing it? In fact, they do not expect to be raised up again after death. (35-40)

And whenever they see you, they only make fun of you. Is he the one who God has sent as a messenger? This person would have turned us away from our deities if We had not strongly adhered to them. And soon when they see the torment, they will come to know who has strayed very far from the path. So, this person who has made his desire his god, will you be responsible for him? Do you think that most of them hear or understand? They are like mere animals; in fact, even more misguided. (41-44)

Explanation

وَ لَقَدۡ اٰتَیۡنَا مُوۡسَی الۡكِتٰبَ وَ جَعَلۡنَا مَعَهُ اَخَاهُ هٰرُوۡنَ وَزِیۡرًا . 29

Aaron (sws) is mentioned many times in the Qur’an as a helper of Moses (sws). The purpose is to explain an aspect of God’s favour and His conclusive communication of the truth: a messenger was sent to assist another. At another instance, it has been explained that Moses (sws) did not regard himself to be an expressive speaker. Thus he prayed to God to make Aaron his helper so that through his eloquence and power of persuasion he would be able to preach his message with full force and confidence. This would ensure that his obligation of conclusive communication of the truth was effectively fulfilled. Thus, God granted his prayer and both were simultaneously sent to preach to the Pharaoh and his nation. However, they did not value this favour and blessing of God.

فَقُلۡنَا اذۡهَبَاۤ اِلَی الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا فَدَمَّرۡنٰهُمۡ تَدۡمِیۡرًا . 30

Since the purpose is a brief mention, the whole anecdote is referred to in two sentences: the Almighty sent both the messengers with His signs to those people but they rejected them regarding them to be magic. They were utterly routed as a result. These words assure the Prophet (sws) that those with perverted hearts never accept guidance. So much so, they denied two messengers and all their miracles. At the same time, the Quraysh are warned that if they too follow the footsteps of the Pharaoh and his people, there is not reason that they too meet a different fate.

وَ قَوۡمَ نُوۡحٍ لَّمَّا کَذَّبُوا الرُّسُلَ اَغۡرَقۡنٰهُمۡ وَ جَعَلۡنٰهُمۡ لِلنَّاسِ اٰیَةً وَ اَعۡتَدۡنَا لِلظّٰلِمِیۡنَ عَذَابًا اَلِیۡمًا .32

The nation of Noah (sws) denied only one messenger, yet the plural “messengers” is used here. The reason for this has already been explained under verse 59 of Surah Hud: since all the messengers present the same message and since the one who sent them is also the same, the rejection of one is tantamount to the rejection of all. This style is meant to direct the attention of people to the fact that those who deny a messenger should contemplate where this denial actually takes them. Examples of this style will be seen in the succeeding surah too.

The words “and made them an exemplary sign for people” point to the horrible fate of people who deny their messenger.

The words “and for such wrongdoers, We have prepared a painful torment as well” refer to the fact that God does not merely punish such wrongdoers in this world; in the hereafter too, He punishes them in a very painful way.

وَّ عَادًا وَّ ثَمُوۡدَا۠ وَ اَصۡحٰبَ الرَّسِّ وَ قُرُوۡنًا بَیۡنَ ذٰلِكَ کَثِیۡرًا . 32

Here the verb اَهْلَكْنَا is suppressed due to concomitant indications. I regret that I have not been successful until now about the identity of اَصۡحٰبَ الرَّسِّ. Ibn Jarir33 has cited several names but he himself is not satisfied about either of them. He has stated that nothing can be said with certainty about any of them.

Zamakhshari34 has mentioned more names besides referring to the nation of Shu‘ayb (sws). In fact, he has presented the latter as his first preference. However, this opinion is not correct in any respect. This is because in Surah Qaf (50:12) both the ashab al-rass and the ashab al-aykah are mentioned separately. The Qur’an itself has specified that the ashab al-aykah refer to the nation of Shu‘ayb (sws), as is also mentioned in the next surah. If the ashab al-rass referred to them, then there was no need to mention them in this way in Surah Qaf

Sayyid Sulayman Nadvi (d. 1953) opines that the ashab al-rass refer to the Qaydama tribe from among the twelve tribes of the Ishmaelites. At the same time, he has also confessed that nothing is known about them with certainty. Notwithstanding this obscurity, no messenger is known to have come to the Ishmaelites except Muhammad (sws). Here the context in which the ashab al-rass are mentioned shows a messenger was sent to them and they rejected him like the nations of the ‘Ad and the Thamud.

Thus it is very difficult to say anything about them with certainty. The only thing that can be said is that they were an ancient nation of Arabia to which God sent a messenger. However, they denied him and became worthy of punishment in accordance with the established practice of God. Among the classical poets Zuhayr (d. 609 AD) has mentioned the valley of Rass thus:

فهن لوادي الرس كاليد للفم35

(And they and the valley of Rass was like the mouth to the hand)

Consider now the last part of the verse “and many nations between them.” The Qur’an has specified at various instances that it has not mentioned all prophets and messengers. Those not mentioned are known to God only. Those who want to find out details of events and happenings know the limitations of history. It not only has a limited scope, it is also interspersed with raw and inauthentic data. Only the Creator of this world knows the most about its events and circumstances. Thus, instead of books of history, His book must be trusted the most. If the Qur’an mentions a historical anecdote, it is a blessed addition to our knowledge. If history corroborates it, well and good; otherwise, it shall be regarded as a limitation of this discipline of knowledge.

وَ کُلًّا ضَرَبۡنَا لَهُ الۡاَمۡثَالَ وَ کُلًّا تَبَّرۡنَا تَتۡبِیۡرًا .36

The expression ضرب المثل here connotes explaining something with all its details and with all consequences of warning. When there is a requirement for people to become fully aware of something including its consequences, the most effective way is to use examples that portray facts and employ historical anecdotes. Since messengers of God are sent to conclusively convey the truth to their respective nations, they do not merely confine themselves to putting forth principles. They also fully explain them through examples and historical accounts. Thus, a reader can observe that in the Qur’an every fact has been explained through examples and events to such an extent that the most stubborn of people cannot deny them. The same methodology was adopted by the messengers. There were some nations who did not understand even after this since they were not ones who use their intellect to comprehend things; they wanted to observe things with their eyes to believe in them. About such people, it has been explained at a number of instances in this exegesis that as per the established practice of God, they are destroyed by the very punishment they deny and demand to see with their eyes. The verse thus states that God made all nations fully understand, but when they refused to do so, they were totally routed. The implication is that the Prophet (sws) should know that the same fate awaits his people if they do not duly value the Qur’an.

وَ لَقَدۡ اَتَوۡا عَلَی الۡقَرۡیَةِ الَّتِیۡ اُمۡطِرَتۡ مَطَرَ السَّوۡءِ اَفَلَمۡ یَکُوۡنُوۡا یَرَوۡنَهَا بَلۡ کَانُوۡا لَا یَرۡجُوۡنَ نُشُوۡرًا . 37

This is an allusion to the settlements of Lot’s (sws) people. The nature of punishment that visited them has been explained in this exegesis at a relevant instance. For details the exegesis of Surah al-Dhariyat can be looked up in Majmu‘ah tafasir-i Farahi.38

Referring to the Quraysh, it is said that the anecdotes of other nations may be unknown to them but can they claim oblivion to the settlements of a nation that was visited by God’s horrible scourge? Their trade caravans pass through routes where the ruins of this nation lie. Since they have no fear of being created again, they pose to be blind about them. It may be kept in mind that the trade caravans of the Quraysh used to pass by the ruined remains of the nation of Lot (sws).

It thus becomes evident from this verse that a person is blessed with insight if he believes in the hereafter. In the absence of this belief he may have a normal eyesight but will not have insight.

وَ اِذَا رَاَوۡكَ اِنۡ یَّتَّخِذُوۡنَكَ اِلَّا هُزُوًا اَهٰذَا الَّذِیۡ بَعَثَ اللّٰهُ رَسُوۡلًا . اِنۡ کَادَ لَیُضِلُّنَا عَنۡ اٰلِهَتِنَا لَوۡ لَاۤ اَنۡ صَبَرۡنَا عَلَیۡهَا وَ سَوۡفَ یَعۡلَمُوۡنَ حِیۡنَ یَرَوۡنَ الۡعَذَابَ مَنۡ اَضَلُّ سَبِیۡلًا . 39

The implication of this verse is that God had shown His favour to them by explaining to them the reality of this world and the next through the Prophet (sws) and the Qur’an. However, such is their wretchedness that they utter these words. Today they are proudly adhering to their foolishness but tomorrow when they will be faced with the torment as a result of their attitude, they will get to know that the Prophet (sws) did not lead them astray. He actually wanted to lead them to the straight path. They have reached this fate because of not adopting this path.

What is indicated in مَنۡ اَضَلُّ سَبِیۡلًا has been explained earlier in verse 34: the deviant do not have an idea of their deviance unless they see their fate. They are slaves to their desires. These desires blind them to such an extent that no reminder is effective for them.

اَرَءَیۡتَ مَنِ اتَّخَذَ اِلٰـهَهُ هَوٰىهُ اَفَاَنۡتَ تَکُوۡنُ عَلَیۡهِ وَکِیۡلًا . اَمۡ تَحۡسَبُ اَنَّ اَکۡثَرَهُمۡ یَسۡمَعُوۡنَ اَوۡ یَعۡقِلُوۡنَ اِنۡ هُمۡ اِلَّا کَالۡاَنۡعَامِ بَلۡ هُمۡ اَضَلُّ سَبِیۡلًا .40

The اَرَءَیۡتَ style of address has been discussed at an appropriate instance.

These verses sound an assurance to the Prophet (sws). It is a person’s intellect that guides him and not his desire. None can guide people who forsake their intellect and become slaves of their desires. It has been explained at another place that all desires are blind. These desires only want their demands to be fulfilled. They are not concerned with good or evil. A person who follows them and that too in a way that they become his god gets entangled in the web weaved by Satan to such an extent that it become impossible for him to escape from it.

The words “Do you think that most of them hear or understand?” address the Prophet (sws) who was expending all his efforts to reform those people. The implication is to ask whether the Prophet (sws) expects that they still have the ability of understanding left in them. If this is so, then this is not correct. They have wasted this faculty and now have become animals; in fact, even worse.

It may be noted that this is not an expression of exaggeration by the Qur’an. It reflects the precise truth. Animals follow their instincts on which God has created them and do not deviate from them the slightest. However, when a human being becomes a slave of his desires, he crosses all limits of his instincts and nature and becomes worse than an animal.

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1.

Very blessed is the Being Who has revealed the Book that distinguishes good from evil to His servant so that it can warn the people of the world.

2. He for Whom is the sovereignty of the heavens and the earth. And He has not made any children for Himself and none shares His sovereignty. And He has created everything and prescribed a due measure for it.

3. And people have set up other deities besides Him who do not create anything; they themselves have been created and also do not have any authority to benefit or harm themselves. They neither have any authority over death nor life nor  do they have the authority to raise the dead.

4. And the disbelievers say: “This is mere falsehood fabricated by this person and some other people have helped him in this task.” By saying this, they are guilty of both injustice and falsehood.

5. And they say: “These are fables of the past which he has had written. Thus, now they are imparted to him morning and evening in written form.”

6. Tell them: It has been revealed by the Being Who knows the secret of the heavens and the earth. Indeed, He is very Forgiving, Ever-Merciful.

7. And they say: “What kind of a messenger is he? He eats food and roams around in markets! Why was not an angel sent to him that he may have accompanied him to warn people or some treasure was sent down to him or there was an orchard for him from where he could have earned his livelihood” – and these unjust people said: “You people are following a person who is under a magical spell.”

8. See what kind of sarcastic remarks they make about you. Thus, they are completely lost and not being able to find any way.

9. Extremely blessed is the Being who can bless you if He wants with much better things than this – orchards below which streams flow and make palaces for you.

10. In fact, these people have denied the Day of Judgement and We have prepared Hell for those who deny the Day of Judgement.

11. When it will see them from afar, they will hear its rage and roar.

12. And when they will be cast into some narrow place in it while being tied up, they will call for their death at that time.

13. Today, do not call for one death but call for many deaths.

14. Ask them: Is this better or the eternal Paradise which is being promised to those who fear God. It will be their reward and their abode. In it will be everything for them that they wish for. They shall live in it forever. This is a promise of your Lord fulfilling which is His final responsibility.

15. And bear in mind the day when He will gather them and those which they worship besides God. Thus, He will ask them: “Did you lead these servants of Mine astray or did they themselves lose the way?” They will reply: “God forbid, what right did We have to make others guardians besides You. In fact, you gave them and their forefathers the provisions of life until they forgot your remembrance and ended up as people ruined.”

16. Here, they have regarded you to be liars in what you would say. So, now you can neither defer the punishment nor help yourselves in any way. And whoever among you will be guilty of oppression, We shall make him taste a great torment.

17. And whichever messengers We sent before you, all ate food and roamed about in markets. And We have made you a trial for one another; so, speak up: “Would you show patience?” And your Lord is observing everything.

18.  And those who do not fear coming before Us, say: “Why were angels not sent down to us, or We could have directly observed God?” They regarded themselves to be very superior in their hearts and showed great arrogance. The day they will see the angels, there shall be no good news for these wrong doers and they will cry out: “Refuge! Refuge!”

19. And We shall move towards each deed they would have done and render it into scattered dust.

20. On that Day, the dwellers of Paradise shall be in the best abode and in a grand resting place.

21. Al-Zubaydi, Taj al-‘arus, vol. 3, 501.

22. And the day when the sky shall split apart with a cloud and group after group of angels shall be sent down, on that day, true sovereignty shall only belong to the Most Merciful God. And that day shall be very tough for the disbelievers.

23. And the day when he who was unjust to his soul shall longingly bite his hand and say: “Would that I had chosen to be with the messenger. Alas! My misfortune! Would that I had not made so-and-so my friend! It was he who led me astray and diverted me from God’s remembrance after it had come to me.” And Satan is very unfaithful to human beings.

24. And the messenger will say: “My Lord! The people of my nation totally ignored this Qur’an.”

25. And in this way, We have made enemies from the wrongdoers for every prophet, and your Lord is sufficient for guidance and help.

26. And these disbelievers said: “Why was this Qur’an not revealed to him in a single instalment?” Thus have We done this so that We can strengthen your heart through this and We have revealed it gradually

27. And whatever objection these people will raise, We shall let you know its correct answer and best interpretation.

28. Those who will be dragged on their faces towards Hell are the ones who are the worst with regard to their abode and ones who have lost their way the most.  

29.  We gave the Book to Moses and with it had made his brother Aaron his helper.  

30.  Thus We directed both of them to go to people who have denied Our revelations. So, We utterly devastated them.

31. And We destroyed the people of Noah too when they denied the messengers. We drowned them and made them an exemplary sign for people. And for such wrongdoers, We have prepared a painful torment as well.

32.  And We destroyed the ‘Ad, the Thamud, the Companions of al-Rass and many nations between them.

33. Muhammad ibn Jarir al-Tabari, Jami‘ al-bayan,  vol. 19 (Beirut: Dar al-Fikr, 1405 AH), 13-15.

34.   Muhammad ibn ‘Umar al-Zamakshari, Al-Kashshaf ‘an haqa’iq al-tanzil wa ‘uyun al-aqawil fi wujuh al-ta’wil, vol. 3 (Beirut: Dar ihya’ al-turath al-‘arabi, n.d.), 285-286

35.  Al-Zubaydi, Taj al-‘arus, vol. 5, 570.

36.   And for every one of them We explained our teachings of wisdom and ultimately ravaged each of them.

37. And these people have also passed by the settlement on which the rain of destruction was sent down. Have they not been observing it? In fact, they do not expect to be raised up again after death.

38. Hamid al-Din Farahi, Majmu‘ah tafasir-i Farahi, (trans. Amin Ahsan Islahi), 1st ed. (Lahore: Faran Foundation, 1998), 129-131.

39. And whenever they see you, they only make fun of you. Is he the one who God has sent as a messenger? This person would have turned us away from our deities if We had not strongly adhered to them. And soon when they see the torment, they will come to know who has strayed very far from the path.

40.  So, this person who has made his desire his god, will you be responsible for him? Do you think that most of them hear or understand? They are like mere animals; in fact, even more misguided.