Section IV: Verses (45-62)
In the previous verses, the Prophet (sws) has been assured in the light of historical anecdotes. In the succeeding verses, attention is directed to signs found in the physical world around human beings. These arguments reinforce what is stated in the historical anecdotes. By pointing towards these signs, the Prophet (sws) is told that the arguments he needs to be able to fulfil his obligation of preaching are mentioned in the Qur’an in various styles. He is then urged to try to convey the truth to people in a conclusive way through this Book and not care about the objections and demands they raise every now and them. They do this to merely harass him or to strengthen their own reputation.
Readers may proceed to study the verses in the light of this background.
Text and Translation
اَلَمۡ تَرَ اِلٰی رَبِّكَ کَیۡفَ مَدَّ الظِّلَّ وَ لَوۡ شَآءَ لَجَعَلَهُ سَاکِنًا ثُمَّ جَعَلۡنَا الشَّمۡسَ عَلَیۡه دَلِیۡلًا. ثُمَّ قَبَضۡنٰهُ اِلَیۡنَا قَبۡضًا یَّسِیۡرًا. وَ هُوَ الَّذِیۡ جَعَلَ لَکُمُ الَّیۡلَ لِبَاسًا وَّ النَّوۡمَ سُبَاتًا وَّ جَعَلَ النَّهَارَ نُشُوۡرًا . وَ هُوَ الَّذِیۡۤ اَرۡسَلَ الرِّیٰحَ بُشۡرًۢا بَیۡنَ یَدَیۡ رَحۡمَتِهِ وَ اَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً طَهُوۡرًا . لِّنُحۡیِ بِهِ بَلۡدَةً مَّیۡتًا وَّ نُسۡقِیَهُ مِمَّا خَلَقۡنَاۤ اَنۡعَامًا وَّ اَنَاسِیَّ کَثِیۡرًا . وَ لَقَدۡ صَرَّفۡنٰهُ بَیۡنَهُمۡ لِیَذَّکَّرُوۡا فَاَبٰۤی اَکۡثَرُ النَّاسِ اِلَّا کُفُوۡرًا . وَ لَوۡ شِئۡنَا لَبَعَثۡنَا فِیۡ کُلِّ قَرۡیَةٍ نَّذِیۡرًا . فَلَا تُطِعِ الۡکٰفِرِیۡنَ وَ جَاهِدۡهُمۡ بِهِ جِهَادًا کَبِیۡرًا . وَ هُوَ الَّذِیۡ مَرَجَ الۡبَحۡرَیۡنِ هٰذَا عَذۡبٌ فُرَاتٌ وَّ هَذَا مِلۡحٌ اُجَاجٌ وَ جَعَلَ بَیۡنَهُمَا بَرۡزَخًا وَّ حِجۡرًا مَّحۡجُوۡرًا . وَ هُوَ الَّذِیۡ خَلَقَ مِنَ الۡمَآءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَّ صِهۡرًا وَ کَانَ رَبُّكَ قَدِیۡرًا . وَ یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ مَا لَا یَنۡفَعُهُمۡ وَ لَا یَضُرُّهُمۡ وَ کَانَ الۡکَافِرُ عَلٰی رَبِّه ظَهِیۡرًا . وَ مَاۤ اَرۡسَلۡنٰكَ اِلَّا مُبَشِّرًا وَّ نَذِیۡرًا . قُلۡ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِلَّا مَنۡ شَآءَ اَنۡ یَّتَّخِذَ اِلٰی رَبِّهِ سَبِیۡلًا . وَ تَوَکَّلۡ عَلَی الۡحَیِّ الَّذِیۡ لَا یَمُوۡتُ وَ سَبِّحۡ بِحَمۡدِهِ وَ کَفٰی بِهِ بِذُنُوۡبِ عِبَادِ خَبِیۡرَا .الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ مَا بَیۡنَهُمَا فِیۡ سِتَّةِ اَیَّامٍ ثُمَّ اسۡتَوٰی عَلَی الۡعَرۡشِ اَلرَّحۡمٰنُ فَسۡـَٔلۡ بِهِ خَبِیۡرًا . وَ اِذَا قِیۡلَ لَهُمُ اسۡجُدُوۡا لِلرَّحۡمٰنِ قَالُوۡا وَ مَا الرَّحۡمٰنُ اَنَسۡجُدُ لِمَا تَاۡمُرُنَا وَ زَادَهُمۡ نُفُوۡرًا . تَبٰرَكَ الَّذِیۡ جَعَلَ فِی السَّمَآءِ بُرُوۡجًا وَّ جَعَلَ فِیۡهَا سِرٰجًا وَّ قَمَرًا مُّنِیۡرًا . وَ هُوَ الَّذِیۡ جَعَلَ الَّیۡلَ وَ النَّهَارَ خِلۡفَةً لِّمَنۡ اَرَادَ اَنۡ یَّذَّکَّرَ اَوۡ اَرَادَ شُکُوۡرًا . (46۔62)
Do you not observe this power of your Lord that how He spreads the shadow? Had He wanted, He would have made it stay in this way. Then We make the sun a guide over it. Then We gradually draw it to Our self. (45-46)
And it is He Who has made the night a covering for you and sleep a means of comfort and the day a time to rise. (47)
And it is He Who before His rain of mercy sends winds as glad tidings. And We send down pure water from the sky to revive the dead land and to make many animals and human beings from among Our creatures drink it. (48-49)
And We have explained this among them in various styles so that they may pay heed but most people are adamant on ingratitude. And if We wanted, We could have also sent a warner in each settlement. So, pay no heed to what these ingrates say, and through it wage full jihad against them. (50-52)
And it is He Who has joined together two seas. The water of one is sweet and tasty and the other very salty and bitter. And He has set up a barrier and a strong obstruction between the two. (53)
And it is He Who created human beings from water and then joined them through relations of blood and of marriage. And your Lord is very powerful. (54)
And leaving aside God, they worship things which can neither benefit nor harm them and these disbelievers have become rivals of their Lord. And We have made you only as a bearer of glad tidings and deliverer of warnings. Say: I am not asking any reward from you for this except this that whoever wishes should adopt the way leading to his Lord. And trust your living God Who shall never die and keep glorifying Him while being grateful to Him. And He is sufficient to remain aware of the sins of His servants. Who created the heavens and the earth and all the things between them in six phases; then He ascended His throne. He is the Most Merciful. So, ask of His majesty the one who knows. And when they are asked to prostrate before the Most Merciful God, they say: “What is the Most Merciful? Should we prostrate before a thing you order us to?” And this thing further increases their hate. (55-60)
Very blessed is the being who made forts in the sky and made a shining lamp and a glittering moon in it and it is He Who made the night and day follow one another for those who want to be reminded or be grateful. (61-62)
Explanation
اَلَمۡ تَرَ اِلٰی رَبِّكَ کَیۡفَ مَدَّ الظِّلَّ وَ لَوۡ شَآءَ لَجَعَلَهُ سَاکِنًا ثُمَّ جَعَلۡنَا الشَّمۡسَ عَلَیۡه دَلِیۡلًا. ثُمَّ قَبَضۡنٰهُ اِلَیۡنَا قَبۡضًا یَّسِیۡرًا. (٤٦)1
The words اَلَمۡ تَرَ address every person individually and refer to the shadow of the night which the Almighty spreads over the whole world. If He makes it permanently stay in this way, no one has the power to undo it. It is God’s majesty and power that He spreads it every night and draws it away every day. Both this spreading and drawing away are essential to maintain life in this world. None except the one and only God has the power over both these tasks. It is He Who sends His sun every day to gradually diminish the darkness. In Surah al-Qasas, the words used are:
قُلۡ اَرَءَیۡتُمۡ اِنۡ جَعَلَ اللّٰهُ عَلَیۡکُمُ الَّیۡلَ سَرۡمَدًا اِلٰی یَوۡمِ الۡقِیٰمَةِ مَنۡ اِلٰهٌ غَیۡرُ اللّٰهِ یَاۡتِیۡکُمۡ بِضِیَآءٍ اَفَلَا تَسۡمَعُوۡنَ. قُلۡ اَرَءَیۡتُمۡ اِنۡ جَعَلَ اللّٰهُ عَلَیۡکُمُ النَّهَارَ سَرۡمَدًا اِلٰی یَوۡمِ الۡقِیٰمَةِ مَنۡ اِلٰهٌ غَیۡرُ اللّٰهِ یَاۡتِیۡکُمۡ بِلَیۡلٍ تَسۡکُنُوۡنَ فِیۡهِ اَفَلَا تُبۡصِرُوۡنَ . وَ مِنۡ رَّحۡمَتِهِ جَعَلَ لَکُمُ الَّیۡلَ وَ النَّهَارَ لِتَسۡکُنُوۡا فِیۡهِ وَ لِتَبۡتَغُوۡا مِنۡ فَضۡلِهِ وَ لَعَلَّکُمۡ تَشۡکُرُوۡنَ. (28: 71۔73)
Tell them: “Speak up, if God makes the night prevail on you until the hereafter, then which deity except God can bring light to you? Do you not listen?!” Say: “Speak up, if God makes the day prevail on you until the hereafter, then which deity except God can bring the night to you in which you feel comfort? Do you not see!?” And out of His mercy He has created the night and day for you so that you may find comfort in it and that you may seek His bounty and that you may be grateful only to Him. (28:71-73)
Just as a guide makes something evident, in this way the sun becomes guide in the darkness of night. It does away with it. If it did not bring light, everyone would be left wandering about and not find the way out of the unfathomable darkness that has engulfed them.
وَ هُوَ الَّذِیۡ جَعَلَ لَکُمُ الَّیۡلَ لِبَاسًا وَّ النَّوۡمَ سُبَاتًا وَّ جَعَلَ النَّهَارَ نُشُوۡرًا (٤٧)2
This verse points to the signs of the day and night in another way. This rising in the day reminds people that just as they awaken in the morning after a night’s sleep, they will also one day wake up from the sleep of death on the Day of Judgement. The word نُشُوۡر here very eloquently points to life after death. The implication is that if a person has eyes that can really see and a heart and mind that can think, he will observe many signs of God’s providence, mercy, power, wisdom as well as of monotheism and the hereafter in the alternating of the night and day and in the benefits associated with them. All these signs are sufficient to prove every statement of the Qur’an. However, these signs will benefit only those who contemplate and have the intention to learn a lesson. Those devoid of this intention shut their eyes to these signs and demand new ones. This topic is brought up again in verses 82-87 ahead where some more of its aspects will be highlighted.
وَ هُوَ الَّذِیۡ اَرۡسَلَ الرِّیٰحَ بُشۡرًۢا بَیۡنَ یَدَیۡ رَحۡمَتِهِ وَ اَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً طَهُوۡرًا . (٤٨) لِّنُحۡیِ بِهِ بَلۡدَةً مَّیۡتًا وَّ نُسۡقِیَهُ مِمَّا خَلَقۡنَاۤ اَنۡعَامًا وَّ اَنَاسِیَّ کَثِیۡرًا .(٤٩) 3
The word رَحۡمَةٌ connotes rain here, and it has been used in this connotation at a number of instances in the Qur’an. After directing attention to the attributes of God that can be observed in the alternation of day and night, attention is now directed to the merciful nature of the rain. Though rain does not descend every day, every living being on this earth is dependent on it for survival. Once it comes, it depicts all the attributes and majesties of God, on which the message of the Qur’an is based.
The implication is that people should think: Has this world – in every nook and corner of which are so many manifestations of wisdom and power – come into being without a creator? Is all this the result of a blind first cause? Has this correspondence and connection between the heavens, the earth, the clouds, the winds and the rain and between all that is needed by human beings and animals come into existence of its own accord? Can it be imagined after observing the harmony between diverse elements of nature that conflicting intentions control it? Does not this elaborate arrangement of mercy and providence from the most gracious and ever merciful Lord impose any responsibility on human beings? Does not every shower of rain remind us of the fact that the wise and powerful being Who is making us continuously observe His wisdom and power will have not the slightest difficulty in raising people back to life once they die and become clay?
The adjective “many” qualifies animals and human beings. The purpose of this is to point to the fact that there are creatures of God who do not require water for their sustenance; however, there are many who do require water. Animals and human beings are specially mentioned here which are prominent and superior creatures of land. By mentioning them, other creatures are automatically subsumed under them.
وَ لَقَدۡ صَرَّفۡنٰهُ بَیۡنَهُمۡ لِیَذَّکَّرُوۡا فَاَبٰۤی اَکۡثَرُ النَّاسِ اِلَّا کُفُوۡرًا . وَ لَوۡ شِئۡنَا لَبَعَثۡنَا فِیۡ کُلِّ قَرۡیَةٍ نَّذِیۡرًا . فَلَا تُطِعِ الۡکٰفِرِیۡنَ وَ جَاهِدۡهُمۡ بِهِ جِهَادًا کَبِیۡرًا . (50۔52)4
Concomitant indications show that the antecedent of the accusative pronoun in صَرَّفۡنٰہُ is the Qur’an because the earlier arguments have been cited to support its message. This verse actually addresses the Prophet (sws) in between the mention of the signs: as far as proof and arguments are concerned, the Almighty has explained them in the Qur’an in various styles but their majority instead of valuing them is adamant on their rejection; thus it is neither his fault nor are the teachings of the Qur’an lacking in any way; it is these people who are entirely at fault.
The word تَصْرِيْفٌ refers to the fact that the Qur’an has explained every fact and reality in so many different ways and a variety of styles that only the obdurate and stubborn can deny them. Moreover, the word بَیۡنَہُمۡ shows that the truth has been conclusively conveyed to every section and group of the addressees and not confined to any particular one among them.
The verse وَ لَوۡ شِئۡنَا لَبَعَثۡنَا فِیۡ کُلِّ قَرۡیَةٍ نَّذِیۡرًا alludes to the fact that had the Almighty seen that the task of preaching was falling short because the Prophet (sws) was alone in this task, He would have sent a warner in every settlement; this would not have been the slightest difficult for Him; however, it is not that the Prophet’s endeavours are lacking in any way; these people are at fault and have shut their eyes and abandoned their faculty of intellect.
The implication of the verse فَلَا تُطِعِ الۡکٰفِرِیۡنَ وَ جَاهِدۡهُمۡ بِهِ جِهَادًا کَبِیۡرًا is that these people are making new demands every now and then of the Prophet (sws) only to tease and pester him; he should disregard them and continue to wage jihad against them through the Qur’an as a weapon. The expression جِهَادًا کَبِیۡرًا points to the fact that no doubt his jihad is very exacting and if a torment is sent to them because of their demands they will be wiped out in the blink of an eye; however, it is God’s wisdom that instead of a torment visiting them, the Prophet (sws) wage jihad through the Qur’an. As a result, the truth will be conclusively communicated to them and those who have any ability to accept it will be provided with the opportunity and no one will be left with any excuse before God.
The word اِطَاعَةٌ here implies “to listen to someone and giving regard to him.”
وَ هُوَ الَّذِیۡ مَرَجَ الۡبَحۡرَیۡنِ هٰذَا عَذۡبٌ فُرَاتٌ وَّ هَذَا مِلۡحٌ اُجَاجٌ وَ جَعَلَ بَیۡنَهُمَا بَرۡزَخًا وَّ حِجۡرًا مَّحۡجُوۡرًا . (٥٣) 5
The word مَرَجَ means “to leave,” and عَذۡبٌ فُرَاتٌ means “very sweet and tasty.”
The expression حِجۡرًا مَّحۡجُوۡرًا has already been explained under verse 22 earlier. Here it refers to a strong obstruction and a robust barrier. Construction-wise it is the same as expressions as (57:4) ظِلًّا ظَلِیۡلًا.
After the discourse addressed to the Prophet (sws), it once again shifts back to recount a great sign of God’s power and wisdom found in the world around human beings. The fact that an invisible barrier separates two opposing types of water shows all opposing elements of nature are under the control of a supreme and powerful being. They dare not cross the limits set for them by the Almighty. It is He Who lets loose any of them and it is He who holds back any of them.
It may be kept in mind the most powerful factor in polytheistic nations drifting away from the truth was the existence of opposing elements. They considered this world to be a battlefield of opposing forces and regarded each of these opposing elements a deity and started to worship it. The Qur’an has tried to dispel this misunderstanding in various styles, as has been explained at various instances in this exegesis. Here too, this fact is highlighted in a new way: these opposing forces are not independent and authoritative; they are in fact under the control of an all-powerful being. Thus at another instance the words are: 6 بَیۡنَہُمَا بَرۡزَخٌ لَّا یَبۡغِیٰنِ . (55: 19۔20) مَرَجَ الۡبَحۡرَیۡنِ یَلۡتَقِیٰنِ .
وَ هُوَ الَّذِیۡ خَلَقَ مِنَ الۡمَآءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَّ صِهۡرًا وَ کَانَ رَبُّكَ قَدِیۡرًا . (٥٤) 7
The meaning of نَسَب is evident; صِہۡر refers to in-laws. The implication is that God created human beings from water and mates too from this water. They were given such natural instincts that on the one hand blood relations were created by him and on the other relations out of marriage. In this way, they became creators of families and societies for which the wise and powerful Creator actually brought them into existence. The sentence وَ کَانَ رَبُّکَ قَدِیۡرًا refers to the fact that only God has the power to create opposites from water and then knit them into a single thread through His power and wisdom. This fact is clear testimony to the fact that the intention of a single wise and powerful being controls the whole universe. It is He Who creates opposing elements from the same substance and then engenders harmony and affiliation among them through His ultimate wisdom.
It may be kept in mind that the earlier arguments were drawn from the world around human beings, while this one has been drawn from within them.
وَ یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ مَا لَا یَنۡفَعُهُمۡ وَ لَا یَضُرُّهُمۡ وَ کَانَ الۡکَافِرُ عَلٰی رَبِّه ظَهِیۡرًا . (٥٥)8
The signs found around human beings and those within them point to the fact that this universe has a single master and creator who is peerless and Who is governing its system with all His power and wisdom. Yet these foolish people are worshipping things that can neither benefit nor harm them.
The word کَافِرُ is used as a generic noun and refers to the polytheists that were mentioned in the previous verses. This is because polytheism is in fact disbelief. The word ظَہِیۡر means “helper,” and when it is used with the preposition عَلٰی, the meaning of rival is incorporated in it. The implication is that the reality has been stated earlier; yet the disbelievers have become helpers of Satan against God and His rivals. They are opposing with their full might the call of the messenger to worship the one and only God.
وَ مَاۤ اَرۡسَلۡنٰكَ اِلَّا مُبَشِّرًا وَّ نَذِیۡرًا . (٥٦)9
This verse sounds an assurance to the Prophet (sws): his responsibility is only to deliver warnings and glad tidings; he should fulfil this responsibility and fully inform them of the consequences of denial; after that, it is their responsibility to accept or reject; he will not be held accountable for this.
قُلۡ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِلَّا مَنۡ شَآءَ اَنۡ یَّتَّخِذَ اِلٰی رَبِّهِ سَبِیۡلًا. (٥٧) 10
If people adopt the path referred to in this verse, it is they alone who will benefit; otherwise, they alone will bear its consequences. In either case, no harm will come to the Prophet (sws). In Surah Saba, this topic is brought up thus: مَا سَاَلۡتُکُمۡ مِّنۡ اَجۡرٍ فَهُوَ لَکُمۡ اِنۡ اَجۡرِیَ اِلَّا عَلَی اللّٰهِ . (47:34) 11
وَ تَوَکَّلۡ عَلَی الۡحَیِّ الَّذِیۡ لَا یَمُوۡتُ وَ سَبِّحۡ بِحَمۡدِهِ وَ کَفٰی بِهِ بِذُنُوۡبِ عِبَادِهِ خَبِیۡرَا (٥٨) 12
The implication of the verse is that those who trust God are never deprived of His blessings. There also exists a subtle sarcasm in it on the dead deities of the idolaters about which it is said that they can neither give benefit nor inflict harm.
The words “keep glorifying Him while being grateful to Him” point to the means of attaining patience and trust. Wherever in the Qur’an the Prophet (sws) has been urged to show patience and exercise trust, he has been directed to glorify God while being grateful to Him and to be diligent in the prayer.
The last part of the verse “And He is sufficient to remain aware of the sins of His servants” implies that the Prophet (sws) should consign the matter of his opponents to God; if He is aware of all their sins, He will treat them accordingly.
وَ تَوَکَّلۡ عَلَی الۡحَیِّ الَّذِیۡ لَا یَمُوۡتُ وَ سَبِّحۡ بِحَمۡدِهِ وَ کَفٰی بِهِ بِذُنُوۡبِ عِبَادِہٖ خَبِیۡرَا . (٥٩)13
More attributes of the immortal God are stated here. As has already been explained under verse 54 of Surah al-A‘raf, days here refer to God’s days whose length only He knows. For our understanding, we can regard them to be six phases. The purpose of this mention is that this universe has not come into being because of any accidental happening; its creator has, on the contrary, created it in a very elaborate and painstaking way.
The words “then He ascended His throne” point to the fact that after creating this universe in this way God did not become aloof from it as some foolish people contend. Had this been the case, creation would have been a meaningless act and it is against the majesty of a wise creator to do such a thing. On the other hand, He is governing the affairs of this universe. If it has evolved, then this was not of its own accord but because of the sagacious planning of its creator, and none except Him has control over the affairs of the universe.
The word اَلرَّحۡمٰنُ (the Most Merciful) is an enunciative (khabar) whose inchoative (mubtada’) is suppressed. The sentence is to the effect: He Who has created the universe is the Most Merciful. To focus full attention on the enunciative, the inchoative has been suppressed. The attribute اَلرَّحۡمٰنُ here specially signifies that the fact that this universe has a purpose; its creator is the Most Merciful and it is out of His mercy that He has created it. The necessary consequence of this attribute is that He bring about a day in which His mercy fully manifests itself with His perfect justice.
The words “so, ask of His majesty the one who knows” address the people already under discussion since the previous verses. The genitive pronoun in فَسۡـَٔلۡ بِهِ relates to خَبِیۡرًا. The preposition ب comes with سؤال when the latter encompasses the meaning of making fun. Here this cannot be the case. God has referred to His own self here by the word خَبِیۡرًا and it occurs in the undefined form to magnify it. The implication is that the actual attributes of God are the ones He Himself has stated and not the ones these people are fabricating. If they want to find out His attributes, they should not make wild conjectures; instead, they should consult Him Who knows His attributes the most. Precisely the same thing is stated in verse 14 of Surah al-Fatir thus: وَ یَوۡمَ الۡقِیٰمَةِ یَکۡفُرُوۡنَ بِشِرۡکِکُمۡ وَ لَا یُنَبِّئُكَ مِثۡلُ خَبِیۡرٍ.14 Obviously the word خَبِیۡر here refers to God Who was informing people of the reality through His book and through His messenger.
وَ اِذَا قِیۡلَ لَهُمُ اسۡجُدُوۡا لِلرَّحۡمٰنِ قَالُوۡا وَ مَا الرَّحۡمٰنُ اَنَسۡجُدُ لِمَا تَاۡمُرُنَا وَ زَادَهُمۡ نُفُوۡرًا . (٦٠) 15
The greatest attribute of the creator of the heavens and the earth is الرَّحۡمٰنُ but how unfortunate are these people who behave in this way. Moreover, instead of being happy on receiving His guidance on what is actually required of them and valuing Him with full sincerity, their hate and aversion further increases.
While explaining verse 110 of Surah Bani Isra’il, it has been elucidated in detail that though the Arabs were not unaware of the attribute of الرَّحۡمٰنُ for God and both His names of الرَّحۡمٰنُ and اللّٰه were found in their literature, the former name was more common among the People of the Book and the latter among the Idolaters of Arabia. The leaders of the Quraysh used this also as an excuse to incite people against the Qur’an. It has been mentioned earlier that they worked the propaganda that some People of the Book also shared in the authorship of the Qur’an. For this they would refer to the repeated occurrence of the word الرَّحۡمٰنُ and contended that the People of the Book wanted to impose their religious concepts on them through the Prophet (sws). In a situation of mistrust, such vilification campaigns are very effective to incite the masses. They inflame both national and religious sentiments. Thus as a result many of the ignorant ended up having a strong aversion against the Most Merciful God. The Qur’an has warned them on this foolishness in Surah Bani Isra’il and here too: this name of God is a treasure trove of His immense blessings; why are they depriving themselves of these because of their prejudice.
تَبٰرَكَ الَّذِیۡ جَعَلَ فِی السَّمَآءِ بُرُوۡجًا وَّ جَعَلَ فِیۡهَا سِرٰجًا وَّ قَمَرًا مُّنِیۡرًا . وَ هُوَ الَّذِیۡ جَعَلَ الَّیۡلَ وَ النَّهَارَ خِلۡفَةً لِّمَنۡ اَرَادَ اَنۡ یَّذَّکَّرَ اَوۡ اَرَادَ شُکُوۡرًا . (61۔62) 16
After the above verses of address, these verses at the end once again direct attention to the signs found in the world around human beings: as far as signs are concerned, there is no scarcity of them; a new sign is not needed; in fact, the will and intention to benefit from them is needed. Those who lack this will remain blind even after seeing signs of all kinds.
Consider the part لِّمَنۡ اَرَادَ اَنۡ یَّذَّکَّرَ اَوۡ اَرَادَ شُکُوۡرًا (for those who want to be reminded or be grateful). “Reminder” relates to the intellect and “gratitude” to the heart. In every nook and corner of this universe, the Almighty has scattered signs that keep alive the intellect and the heart of people; however, benefiting from them hinges on their intention, and it is for the trial of intention that God has created them. The ability to exercise one’s will and intention is the real status of a human being. God has not forced people in this matter.
The word بُرُوۡج has been explained under verse 16 of Surah al-Hijr. It refers to the stations and posts created by God in this universe so that the devils among the jinn and men are not able to traverse beyond a certain distance. God’s angels guide these posts and do not let the devils eavesdrop on divine revelation. This arrangement has been made by the Almighty so that none but His chosen angels are able to cross over to the High Realm. They cross over to receive His revelations and communicate them to His prophets and messengers. There is no other means except this to find out the news of the unseen world. For this reason, those who claim to have this news – whether they are soothsayers and astrologers or others – all are liars. It may be kept in mind that this arrangement mentioned in the verse begins by the word “blessed.” The surah also begins with precisely this word. This points to the fact that it is the necessary consequence of God being “blessed” that He protect the pure fountain of divine revelation from all types of satanic incursions. This is because the life of the soul and the heart as well as success in the Herein and the Hereafter all depend on this divine fodder. More details will be discussed regarding this aspect in the surahs of the last chapter.
Section V: Verses (63-75)
Coming up are the concluding verses of the surah. In them, the Almighty has enumerated the traits and qualities of His people whose intellect and heart are alive and who are able to benefit from His signs and from the Book revealed by Him. This is a portrayal of those who took the initiative in professing belief in the Qur’an. From this depiction the inner and outer selves of those who were trying to oppose the Prophet (sws) with all their might
have also become evident. Readers may now proceed to study these verses in the light of this background.
Text and Translation
وَ عِبَادُ الرَّحۡمٰنِ الَّذِیۡنَ یَمۡشُوۡنَ عَلَی الۡاَرۡضِ هَوۡنًا وَّ اِذَا خَاطَبَهُمُ الۡجٰهِلُوۡنَ قَالُوۡا سَلٰمًا . وَ الَّذِیۡنَ یَبِیۡتُوۡنَ لِرَبِّهِمۡ سُجَّدًا وَّ قِیَامًا . وَ الَّذِیۡنَ یَقُوۡلُوۡنَ رَبَّنَا اصۡرِفۡ عَنَّا عَذَابَ جَهَنَّمَ اِنَّ عَذَابَهَا کَانَ غَرَامًا . اِنَّهَا سَآءَتۡ مُسۡتَقَرًّا وَّ مُقَامًا . وَ الَّذِیۡنَ اِذَاۤ اَنۡفَقُوۡا لَمۡ یُسۡرِفُوۡا وَ لَمۡ یَقۡتُرُوۡا وَ کَانَ بَیۡنَ ذٰلِكَ قَوَامًا . وَ الَّذِیۡنَ لَا یَدۡعُوۡنَ مَعَ اللّٰهِ اِلٰـهًا اٰخَرَ وَ لَا یَقۡتُلُوۡنَ النَّفۡسَ الَّتِیۡ حَرَّمَ اللّٰهُ اِلَّا بِالۡحَقِّ وَ لَا یَزۡنُوۡنَ وَ مَنۡ یَّفۡعَلۡ ذٰلِكَ یَلۡقَ اَثَامًا . یُّضٰعَفۡ لَهُ الۡعَذَابُ یَوۡمَ الۡقِیٰمَةِ وَ یَخۡلُدۡ فِیۡهِ مُهَانًا . اِلَّا مَنۡ تَابَ وَ اٰمَنَ وَ عَمِلَ عَمَلًا صَالِحًا فَاُولٰٓئِكَ یُبَدِّلُ اللّٰهُ سَیِّاٰتِهِمۡ حَسَنٰتٍ وَ کَانَ اللّٰهُ غَفُوۡرًا رَّحِیۡمًا . وَ مَنۡ تَابَ وَ عَمِلَ صَالِحًا فَاِنَّهُ یَتُوۡبُ اِلَی اللّٰهِ مَتَابًا . وَ الَّذِیۡنَ لَا یَشۡهَدُوۡنَ الزُّوۡرَ وَ اِذَا مَرُّوۡا بِاللَّغۡوِ مَرُّوۡا کِرَامًا . وَ الَّذِیۡنَ اِذَا ذُکِّرُوۡا بِاٰیٰتِ رَبِّهِمۡ لَمۡ یَخِرُّوۡا عَلَیۡهَا صُمًّا وَّ عُمۡیَانًا . وَ الَّذِیۡنَ یَقُوۡلُوۡنَ رَبَّنَا هَبۡ لَنَا مِنۡ اَزۡوَاجِنَا وَ ذُرِّیّٰتِنَا قُرَّةَ اَعۡیُنٍ وَّ اجۡعَلۡنَا لِلۡمُتَّقِیۡنَ اِمَامًا . اُولٰٓئِكَ یُجۡزَوۡنَ الۡغُرۡفَةَ بِمَا صَبَرُوۡا وَ یُلَقَّوۡنَ فِیۡهَا تَحِیَّةً وَّ سَلٰمًا . خٰلِدِیۡنَ فِیۡهَا حَسُنَتۡ مُسۡتَقَرًّا وَّ مُقَامًا . قُلۡ مَا یَعۡبَؤُا بِکُمۡ رَبِّیۡ لَوۡ لَا دُعَآؤُکُمۡ ۚفَقَدۡ کَذَّبۡتُمۡ فَسَوۡفَ یَکُوۡنُ لِزَامًا .
And the servants of the Most Merciful God are ones who walk humbly on earth and when people overcome with emotions argue with them, they go away by saying salam to them. And who spend the nights while prostrating and standing before their Lord. And who pray: “Our Lord! Ward off from us the torment of Hell. Indeed, its torment is a thing that totally holds on. Indeed, it is a very evil abode for staying and living.” (63-66)
And are such that when they spend, they are neither extravagant nor stingy; and adopt the way of moderation in between it. (67)
And who neither call any other deity besides God, nor wrongfully kill any soul held sacred by God and do not commit fornication. And whosoever is guilty of these, shall bear the consequences of his sins. On the Day of Judgement, his torment shall gradually be made to increase and he shall forever abide in it disgraced. However, those who repent, profess faith and do good deeds, then God shall replace their bad deeds with good ones and God is very Forgiving, Merciful. And he who repents and does good deeds in fact returns to God. (68-71)
And who do not participate in any evil and when they have to pass by a frivolous thing, they pass with dignity. And such are they that when they are reminded through their Lord’s revelations, they do not fall on them blind and deaf. And who continue to pray: “Our Lord! Grant us the soothing of eyes from our wives and our children and make us the leader of the pious.” (72-74)
It is these people who shall get lofty abodes in Paradise because of their perseverance and they shall be welcomed in them with salutations and greetings. They shall live in them forever. Nice will it be a place to live and stay. (75-76)
Tell them: Were it not for inviting you, what concern does my Lord have for you? Thus you have denied it; so, it is soon bound to happen. (77)
Explanation
وَ عِبَادُ الرَّحۡمٰنِ الَّذِیۡنَ یَمۡشُوۡنَ عَلَی الۡاَرۡضِ هَوۡنًا وَّ اِذَا خَاطَبَهُمُ الۡجٰهِلُوۡنَ قَالُوۡا سَلٰمًا . (٦٣)17
The word means “humility.” Just as the word salam is a word of greeting, it is also used when the purpose to politely depart and go away from someone’s presence. Thus it is precisely for this reason that Abraham (sws) said salam to this father.
In the previous verses the haughty, who were so inebriated by their arrogance that they were not prepared to listen or understand anything said to them, are mentioned. So much so, God’s name الرَّحۡمٰنِ became a sour point for them and they were not ready to even hear it. Now in this verse and in those which succeed it, the traits of the Most Merciful’s servants are referred to. The purpose, on the one hand, is to mirror the glory and majesty of human character before the arrogant leaders of the Quraysh so that they in contrast are able to fully know their inner and outer shortcomings and, on the other hand, the believers are also effectively conveyed the inner and outer traits of the Most Merciful God’s servants as well as the attitude they should adopt in this world.
Here, in due deference to the occasion and context, the first trait mentioned is “humility.” A humble gait actually reflects the inner- self. The real purpose is to point to the fact they are so over-awed by the power and sovereignty of God that it finds expression in every step they take while walking. When a person has arrogance in him, it is evident in every action of his but it specially manifests itself in his gait. For this reason, the verse refers to it in particular. If a person submits to every truth, whether big or small, that comes his way, he is included among the servants of the Most Merciful God even if he walks proudly to support the truth. However, if he shows rebelliousness against the truth, he is from the companions of Satan even if his gait has humility in it. Here it may be kept in mind that arrogance is the way of Satan and such is the nature of this evil that no virtue can be nurtured in a person in its presence.
The word مخاطبه means to indulge in an argument. The implication is that when uncouth and ill-mannered people, whose sarcastic remarks on the Prophet (sws) have been referred to earlier, make fun of the servants of the Most Merciful God, they do not entangle themselves with them and leave their company by following the way of Abraham (sws) and saying salam to them. As discussed before, this word is a polite way to ignore people. If a person withdraws from such people in such a manner, it can be hoped that if there is any semblance of virtue in him, he will review his attitude and instead of arguing will be inclined to listen and understand. However, if there is no such thing found in a person and the only thing he is after is argument and dispute, then it is not befitting for the servants of the Most Merciful God to talk to him. This topic will be discussed in detail in verse 55 of Surah al-Qasas.
وَ الَّذِیۡنَ یَبِیۡتُوۡنَ لِرَبِّهِمۡ سُجَّدًا وَّ قِیَامًا . وَ الَّذِیۡنَ یَقُوۡلُوۡنَ رَبَّنَا اصۡرِفۡ عَنَّا عَذَابَ جَهَنَّمَ اِنَّ عَذَابَهَا کَانَ غَرَامًا . اِنَّهَا سَآءَتۡ مُسۡتَقَرًّا وَّ مُقَامًا . (64۔66) 18
The previous verse points to a certain trait of the servants of the Most Merciful related to their public life. Here their private lives are highlighted. The deep fondness of worship found in the expression سُجَّدًا وَّ قِیَامًا does not need an elaboration in word. It does not merely refer to the obligatory prayer. It also refers to their great fondness and intense keenness for the night vigil in the tahajjud prayer. The implication is that these people do not spend their night in lust and luxury nor in their cosy beds while remaining indifferent to this world and the next. They continue to get up at night to pray for their forgiveness from the torment of Hell.
The word غَرَامًا means something that sticks and adheres. The words اِنَّ عَذَابَہَا کَانَ غَرَامًا are meant to reinforce the reason for which these people spend their night in anxiety and apprehension. The implication is that if these people get up at night to ask forgiveness from the punishment of Hell, then this is the right attitude that bespeaks their far-sightedness since such is the adhesive nature of this punishment that it is impossible to escape from it once it seizes a person. Whatever can be done to save one’s self from it can only be done in this world and that too with God’s help.
Though the words مُسۡتَقَرًّا and مُقَامًا are also used synonymously, but when they are used together as in اِنَّہَا سَآءَتۡ مُسۡتَقَرًّا وَّ مُقَامًا my research shows that they have a subtle difference: the former is used for a permanent resting place and the latter for a temporary one. In other words, such a horrific place is Hell that even as a temporary place of stay it cannot be tolerated, let alone as a permanent one. This is in contrast to the fact that even the worst of places may be such that they can be put up with for a short period of time.
وَ الَّذِیۡنَ اِذَاۤ اَنۡفَقُوۡا لَمۡ یُسۡرِفُوۡا وَ لَمۡ یَقۡتُرُوۡا وَ کَانَ بَیۡنَ ذٰلِكَ قَوَامًا . (٦٧)19
This verse points to their strong proclivity towards spending for the cause of God. They are not extravagant in their spending because they know that others have a right in their wealth too. They do not let their needs cross their limits so that they are able to fulfil the rights of others. Though it is very difficult to ascertain a moderate standard of living because it can change with change in circumstances, this change is not so small that a common person is not able to discern it. While keeping in view the standard of living of the society a person is living in, he can ascertain his own standard of living that affords him the opportunity to serve the underprivileged as well as his religion. In this regard, the example set by our illustrious forefathers is that instead of giving in to one’s desires people should primarily think in another way: instead of raising their own standard of living, they should spend for the cause of God as much as possible. Spending more and more for this cause is not extravagance. As for those who have an insatiable desire to increase their standard of living, they become the brothers of Satan and they never have the urge to fulfil the rights of their brethren. A society in which this ailment become an epidemic, ultimately succumbs to the scourge of socialism.
وَ الَّذِیۡنَ لَا یَدۡعُوۡنَ مَعَ اللّٰهِ اِلٰـهًا اٰخَرَ وَ لَا یَقۡتُلُوۡنَ النَّفۡسَ الَّتِیۡ حَرَّمَ اللّٰهُ اِلَّا بِالۡحَقِّ وَ لَا یَزۡنُوۡنَ وَ مَنۡ یَّفۡعَلۡ ذٰلِكَ یَلۡقَ اَثَامًا .(٦٨)20
Al-Jawhari says that the word اَثَامٌ means “consequence of a sin.”21 This usage refers to the meaning of a noun or a verb that arises from its consequence. The expression: (59:19) يَلْقَوْنَ غَيًّا is an example of this usage.
The words النَّفۡسَ الَّتِیۡ حَرَّمَ اللّٰہُ اِلَّا بِالۡحَقِّ refer to the fact that God has regarded every life to be sacred and it is prohibited to commit excesses against it except if one is guilty of a crime. In such a case, he will no longer have immunity from the law. The three crimes mentioned in the verse: murder, polytheism and fornication are the greatest ones that can be committed against God and humanity. All divine scriptures agree on this. This verse underscores that servants of the Most Merciful God do not even come near these crimes. Those who are perpetrating these crimes should remember that they will necessarily meet their fate.
یُّضٰعَفۡ لَهُ الۡعَذَابُ یَوۡمَ الۡقِیٰمَةِ وَ یَخۡلُدۡ فِیۡهِ مُهَانًا . (٦٩)22
The verbal noun مُضَاعَفَعَةٌ means “to add to something whether this increase is two-fold or manifold.” Usage of this word also shows that the meaning of gradual increase is also found in it, the way it is in verse 130 of Surah Al-i ‘Imran: لَا تَاۡکُلُوا الرِّبٰۤوا اَضۡعَافًا مُّضعَفَةً (do not consume interest increasing it manifold).
This verse depicts the consequence of the crimes mentioned in the previous verse. They will not be set free after being punished for some time or that gradually their punishment will be reduced. In fact, they will abide in this punishment disgraced. The element of being disgraced doubles the horrific nature of the punishment. A punishment could have been without disgrace and humiliation. However, not this one. It may be kept in mind that these verses are being narrated before the arrogant people of the Quraysh and the real punishment of arrogance is eternal humiliation.
اِلَّا مَنۡ تَابَ وَ اٰمَنَ وَ عَمِلَ عَمَلًا صَالِحًا فَاُولٰٓئِكَ یُبَدِّلُ اللّٰهُ سَیِّاٰتِهِمۡ حَسَنٰتٍ وَ کَانَ اللّٰهُ غَفُوۡرًا رَّحِیۡمًا . وَ مَنۡ تَابَ وَ عَمِلَ صَالِحًا فَاِنَّهُ یَتُوۡبُ اِلَی اللّٰهِ مَتَابًا .(70۔71) 23
The conditions and etiquette of repentance are mentioned in detail under verse 17-18 of Surah al-Nisa’. The good deeds of people who repent and profess faith and do righteous deeds replace their evil ones done in the past.
The words “and he who repents and does good deeds in fact returns to God” occur in parallel to the words “And whosoever is guilty of these, shall bear the consequences of his sins” of verse 68. The implication is that those who die with their sins will nonetheless face them but those who repent will return to God triumphant. The word مَتَابًا occurs as an undefined noun to magnify it. In other words, this return will be very grand and majestic. In the parable of the lost sheep, Jesus (sws) has very eloquently taught how happy God becomes on a penitent person and how much He rewards such a person. This verse also portrays the same thing (Matthew, 18: 10-14).
Found in this verse is also an aspect of encouragement for repentance: a person is anxious in leaving his sinful life thinking that he will have to find new company which is a very difficult task. The verse is assuring such people and says that those who leave sin and their sinful company acquire the company and blessings of God and those who acquire this need nothing else.
وَ الَّذِیۡنَ لَا یَشۡهَدُوۡنَ الزُّوۡرَ وَ اِذَا مَرُّوۡا بِاللَّغۡوِ مَرُّوۡا کِرَامًا .(٧٢)24
The word زُورٌ means “falsehood” and لَّغۡوٌ means “engagements that are not befitting to serious and mature people.” The verse says that servants of the Most Merciful God pass by frivolous things the way a hygiene-loving person passes by a filthy place. In verse 55 of Surah al-Qasas, this trait is stated thus: وَ اِذَا سَمِعُوا اللَّغۡوَ اَعۡرَضُوۡا عَنۡهُ وَ قَالُوۡا لَنَاۤ اَعۡمَالُنَا وَ لَکُمۡ اَعۡمَالُکُمۡ سَلٰمٌ عَلَیۡکُمۡ لَا نَبۡتَغِی الۡجٰهِلِیۡنَ25
وَ الَّذِیۡنَ اِذَا ذُکِّرُوۡا بِاٰیٰتِ رَبِّهِمۡ لَمۡ یَخِرُّوۡا عَلَیۡهَا صُمًّا وَّ عُمۡیَانًا . (٧٣)26
This verse simultaneously praises the servants of the Most Merciful God and passes a sarcastic remark on the blind and deaf opponents of the Qur’an who merely listen to it to raise objections. This topic is also brought up in detail in verse 19 of Surah al-Jinn and verses 36-37 of Surah al-Ma‘arij.
وَ الَّذِیۡنَ یَقُوۡلُوۡنَ رَبَّنَا هَبۡ لَنَا مِنۡ اَزۡوَاجِنَا وَ ذُرِّیّٰتِنَا قُرَّةَ اَعۡیُنٍ وَّ اجۡعَلۡنَا لِلۡمُتَّقِیۡنَ اِمَامًا . (٧٤)27
Such are these people that besides being mindful of their own afterlife, they are also always concerned about the afterlife of their family. They are aware of what the Prophet (sws) is reported to have said:
اَلَا كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْؤُوْلٌ عَنْ رَعِيَّتِه
Beware that each of you is a shepherd, and each person will be held accountable for his herd.28
As a result, they do not spend their lives among their family in a heedless and indifferent way. Their proclivity is not towards worldly pleasures only without having any concern about the right or wrong path adopted by their families. Surah al-Qiyamah and Surah al-Mutaffifin will mention this carefree attitude of theirs. On the other hand, the servants of the Most Merciful God are totally different in their attitude. They are most concerned with the accountability in the hereafter of their family and do not want any of them to adopt the path of Satan. Verse 26 of Surah al-Tur mentions this concern in the following words: قَالُوۡۤا اِنَّا کُنَّا قَبۡلُ فِیۡۤ اَهۡلِنَا مُشۡفِقِیۡنَ (They will say: “Before this, we remained fearful about our families.”) This fear makes them continuously pray to the Lord and they utter the words referred to in the verse. The implication being: let the conduct and character of my family be according to what pleases You and what we desire and we are leaders of the righteous in this world and in the hereafter too are bestowed with this status.
This explanation shows that this prayer does not relate to procuring leadership; it, in fact, relates to befittingly carrying out the responsibilities of the position of leadership every head of the family actually possesses. I have explained this verse in detail in one of my books Tawdihat. Those who would like to know the details may consult it.
اُولٰٓئِكَ یُجۡزَوۡنَ الۡغُرۡفَةَ بِمَا صَبَرُوۡا وَ یُلَقَّوۡنَ فِیۡهَا تَحِیَّةً وَّ سَلٰمًا . خٰلِدِیۡنَ فِیۡهَا حَسُنَتۡ مُسۡتَقَرًّا وَّ مُقَامًا . (75۔76) 29
Such were these people that they spent their lives in a very humble and down to earth way. For this reason, they will be bestowed with such high ranks in the hereafter as this verse mentions. Jesus (sws) is reported to have said: “Blessed are the meek, for they shall inherit the earth.” (Matthew 5:5)
The words “because of their perseverance” show that engendering these traits and sustaining them is not an easy task; it needs a lot of steadfastness.
The words “they shall be welcomed in them with salutations and greetings” imply that those who pass this test will indeed be worthy of being greeted and welcomed by angels.
The words “nice will it be a place to live and stay” occur in contrast with the words mentioned for Hell earlier.
قُلۡ مَا یَعۡبَؤُا بِکُمۡ رَبِّیۡ لَوۡ لَا دُعَآؤُکُمۡ ۚفَقَدۡ کَذَّبۡتُمۡ فَسَوۡفَ یَکُوۡنُ لِزَامًا .(٧٧) 30
This at the end is a threat to the opponents of the Qur’an. Prophet Muhammad (sws) is directed to inform these people that if he is after them in this way, it is not because without them some of God’s tasks will be left unfulfilled. God does not need them in any way. The only purpose is to call them to the truth and they are its sole beneficiaries and not the Prophet (sws). Now if they deny this message, they should be prepared to face its consequences that are bound to ensue very soon. Here, readers may keep in mind the established practice of God that He has prescribed for those who deny messengers of God.
By the grace of God, the exegesis of this surah comes to its completion.
وَ اٰخِرُ دَعۡوٰنَا اَنِ الۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِیۡنَ (and our last words are that gratitude be to God, Lord of the worlds).
Rahmanabad
30th November 1973
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1. Do you not observe this power of your Lord that how He spreads the shadow? Had He wanted, He would have made it stay in this way. Then We make the sun a guide over it. Then We gradually draw it to Our self.
2. And it is He Who has made the night a covering for you and sleep a means of comfort and the day a time to rise.
3. And it is He Who before His rain of mercy sends winds as glad tidings. And We send down pure water from the sky to revive the dead land and to make many animals and human beings from among Our creatures drink it.
4. And We have explained this among them in various styles so that they may pay heed but most people are adamant on ingratitude. And if We wanted, We could have also sent a warner in each settlement. So, pay no heed to what these ingrates say, and through it wage full jihad against them.
5. And it is He Who has joined together two seas. The water of one is sweet and tasty and the other very salty and bitter. And He has set up a barrier and a strong obstruction between the two.
6. Between them is a barrier which they cannot cross. So, which of your Lord’s miracles would you deny? (55:19-20)
7. And it is He Who created human beings from water and then joined them through relations of blood and of marriage. And your Lord is very powerful.
8. And leaving aside God, they worship things which can neither benefit nor harm them and these disbelievers have become rivals of their Lord.
9. And We have made you only as a bearer of glad tidings and deliverer of warnings.
10. Say: I am not asking any reward from you for this except this that whoever wishes should adopt the way leading to his Lord.
11. Say: “If I have asked for any reward from you, it is for you only. My reward rests with God alone.”
12. And trust your living God Who shall never die and keep glorifying Him while being grateful to Him. And He is sufficient to remain aware of the sins of His servants.
13. Who created the heavens and the earth and all the things between them in six phases; then He ascended His throne. He is the Most Merciful. So, ask of His majesty the one who knows.
14. And on the Day of Judgement your deities will deny your polytheism. And none can inform you in the way the one who is informed can.
15. And when they are asked to prostrate before the Most Merciful God, they say: “What is the Most Merciful? Should we prostrate before a thing you order us to?” And this thing further increases their hate.
16. Very blessed is the being who made forts in the sky and made a shining lamp and a glittering moon in it and it is He Who made the night and day follow one another for those who want to be reminded or be grateful.
17. And the servants of the Most Merciful God are ones who walk humbly on earth and when people overcome with emotions argue with them, they go away by saying salam to them.
18. And who spend the nights while prostrating and standing before their Lord. And who pray: “Our Lord! Ward off from us the torment of Hell. Indeed, its torment is a thing that totally holds on. Indeed, it is a very evil abode for staying and living.”
19. And are such that when they spend, they are neither extravagant nor stingy; and adopt the way of moderation in between it.
20. And who neither call any other deity besides God, nor wrongfully kill any soul held sacred by God and do not commit fornication. And whosoever is guilty of these, shall bear the consequences of his sins.
21. Abu Nasr al-Jawhari, Taj al-lughah, vol. 5, 1858.
22. On the Day of Judgement, his torment shall gradually be made to increase and he shall forever abide in it disgraced.
23. However, those who repent, profess faith and do good deeds, then God shall replace their bad deeds with good ones and God is very Forgiving, Merciful. And he who repents and does good deeds in fact returns to God.
24. And who do not participate in any evil and when they have to pass by a frivolous thing, they pass with dignity.
25. And when they listen to nonsensical talk, they pay no heed to it and say: “To us our deeds and to you, yours. Thus accept our salutation. We do not like to get entangled with the ignorant.”
26. And such are they that when they are reminded through their Lord’s revelations, they do not fall on them blind and deaf.
27. And who continue to pray: “Our Lord! Grant us the soothing of eyes from our wives and our children and make us the leader of the pious.”
28. Al-Bukhari, Al-Jami‘ al-sahih, 412, (no. 2554).
29. It is these people who shall get lofty abodes in Paradise because of their perseverance and they shall be welcomed in them with salutations and greetings. They shall live in them forever. Nice will it be a place to live and stay.
30.Tell them: Were it not for inviting you, what concern does my Lord have for you? Thus you have denied it; so, it is soon bound to happen.