بسم الله الرحمن الرحيم
حم. تَنْزِيْلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيْزِ الْحَكِيْمِ. إِنَّ فِی السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّلْمُؤْمِنِيْنَ. وَفِیْ خَلْقِكُمْ وَمَا يَبُثُّ مِنْ دَابَّةٍ آيَاتٌ لِّقَوْمٍ يُوْقِنُوْنَ. وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَآ أَنْزَلَ اللَّهُ مِنَ السَّمَآءِ مِنْ رِّزْقٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ الرِّيَاحِ آيَاتٌ لِّقَوْمٍ يَّعْقِلُوْنَ.
In the name of God, the Most Gracious, the Ever-Merciful.
This is Surah Ha Mim.1 The revelation of this Book is from God Who is Powerful,2 very Wise.3 In reality, there are many signs in the heavens and the earth for those who intend to believe.4 And in your creation5 and in those beasts also which have been scattered by Him [for you]6 there are many signs for those who want to have conviction. And in the alternation of day and night7 and in the sustenance8 which God sent down from the sky [in the form of water,] then enlivened the land through it after it had died9 and in the movement of winds10 also there are many signs for those who use their intellect.11 (1-5)
تِلْكَ آيَاتُ اللَّهِ نَتْلُوْهَا عَلَيْكَ بِالْحَقِّ فَبِأَيِّ حَدِيْثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُوْنَ. وَيْلٌ لِّكُلِّ أَفَّاكٍ أَثِيْمٍ. يَّسْمَعُ آيَاتِ اللَّهِ تُتْلَى عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا فَبَشِّرْهُ بِعَذَابٍ أَلِيْمٍ. وَإِذَا عَلِمَ مِنْ آيَاتِنَا شَيْئًا اتَّخَذَهَا هُزُوًا أُوْلَئِكَ لَهُمْ عَذَابٌ مُّهِيْنٌ. مِنْ وَّرَائِهِمْ جَهَنَّمُ وَلَا يُغْنِیْ عَنْهُم مَّا كَسَبُوْا شَيْئًا وَّلَا مَا اتَّخَذُوْا مِنْ دُوْنِ اللَّهِ أَوْلِيَآءَ وَلَهُمْ عَذَابٌ عَظِيْمٌ. هَذَا هُدًى وَالَّذِيْنَ كَفَرُوْا بِآيَاتِ رَبِّهِمْ لَهُمْ عَذَابٌ مَّنْ رِّجْزٍ أَلِيْمٌ.
These are God’s revelations12 which We are reciting out to you with the truth.13 So, what thing will they believe in after God and His revelations!14 Devastation is for every liar15 and wrongdoer16 who hears God’s revelations being recited out to him;17 still he arrogantly adheres to his stubbornness, as if he has not even heard them. [This is his attitude.] So, give glad tidings to him of a painful torment. And from Our revelations when he [similarly] comes to know of anything, he makes fun of it.18 It is for these people for whom there is a humiliating punishment.19 In front of them is Hell and whatever they have earned [in this world]20 will not be of slightest benefit to them. And neither those who they have made guardians besides God will be of any avail to them and for them is a great punishment. This Qur’an is the real guidance and those who disbelieve in the revelations of their Lord, for them is a painful punishment; such which causes shudders. (6-11)
اللَّهُ الَّذِیْ سخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِیَ الْفُلْكُ فِيْهِ بِأَمْرِهِ وَلِتَبْتَغُوْا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُوْنَ. وَسَخَّرَ لَكُم مَّا فِی السَّمَاوَاتِ وَمَا فِی الْأَرْضِ جَمِيْعًا مِّنْهُ إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لَّقَوْمٍ يَّتَفَكَّرُونَ.
[People!] It is God Who made the sea favourable for you such that ships can sail in it at His directive21 so that you can travel from one place to another22 and so that you seek His bounty and so that you remain grateful to Him.23 And whatever is in the earth and whatever is in the heavens all have been put to your service by Him. Undoubtedly, there are many signs24 in this also for those who reflect. (12-13)
قُل لِّلَّذِيْنَ آمَنُوْا يَغْفِرُوْا لِلَّذِيْنَ لَا يَرْجُوْن أَيَّامَ اللَّهِ لِيَجْزِیَ قَوْمًا بِما كَانُوْا يَكْسِبُوْنَ. مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَآءَ فَعَلَيْهَا ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُوْنَ.
Tell the believers [O Prophet:] Forgive those who do not fear God’s Days25 that [they complete their term and] God fully rewards one group26 of its earning. [In reality,] he who does righteous deeds, its benefit is for him and he who commits vice does so at his own peril also. Then for this [consequence of deeds] you shall be returned to your Lord. (14-15)
وَلَقَدْ آتَيْنَا بَنِیْ إِسْرَآئِيْلَ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى الْعَالَمِيْنَ. وَآتَيْنَاهُمْ بَيِّنَاتٍ مِّنَ الْأَمْرِ فَمَا اخْتَلَفُوْا إِلَّا مِنْ بَعْدِ مَا جَآءَهُمْ الْعِلْمُ بَغْيًا بَيْنَهُمْ إِنَّ رَبَّكَ يَقْضِیْ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيْمَا كَانُوْا فِيْهِ يَخْتَلِفُوْنَ. ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاء الَّذِيْنَ لَا يَعْلَمُوْنَ. إِنَّهُمْ لَنْ يُّغْنُوْا عَنكَ مِنَ اللَّهِ شَيئًا وإِنَّ الظَّالِمِيْنَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَاللَّهُ وَلِيُّ الْمُتَّقِيْنَ.
[On whose support are they opposing you?] We had certainly given the Israelites the Book, political authority and prophethood27 and given them pure sustenance28 and [by choosing them to serve My religion] had given them preference to the people of the world29 and had given them clear directives of Our shari‘ah. Then the difference they showed was after knowledge had come to them [from Us] merely because of mutual stubbornness. Surely, on the Day of Judgement your Lord will decide among them the matters in which they have been differing.30 After this, [O Prophet!] We have made you adhere to a clear shari‘ah of Our religion. So, follow it only and do not follow the desires of people31 who do not have knowledge.32 They are not going to be of the slightest benefit to you before God. Without any doubt, these who are unjust to their souls are helpers of one another and God is the helper of those who fear Him. (16-19)
هَذَا بَصَآئِرُ لِلنَّاسِ وَهُدًى وَّرَحْمَةٌ لِّقَوْمِ يُّوْقِنُوْنَ. أَمْ حَسِبَ الَّذِيْنَ اجْتَرَحُوا السَّيِّئَاتِ أّنْ نَّجْعَلَهُمْ كَالَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ سَوَآءً مَّحْيَاهُمْ وَمَمَاتُهُمْ سَآءَ مَا يَحْكُمُوْنَ. وَخَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَلِتُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُوْنَ.
This Qur’an is a Book of insightful revelations for people33 and those who show conviction, for them it is guidance [in this world] and mercy [in the Hereafter]. Do these wrongdoers think that We will equate them to the believers and those who do righteous deeds so that their life and death will become the same? Very evil is the judgement they are making.34 God has created the heavens and the earth with a purpose so that He can judge people35 and so that each person is given what he has earned. [Thus, this is what will happen] and no injustice shall be done to people.36 (20-22)
أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ وَّخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً فَمَنْ يَّهْدِيْهِ مِنْ بَعْدِ اللَّهِ أَفَلَا تَذَكَّرُوْنَ.
Then have you seen those people also who made their desire as god and for this reason God led them astray in spite of the fact that they had knowledge [of God’s religion]37 and have sealed their hearts and ears and drawn a veil over their eyes? 38 So, who can guide such people after God has led them astray?39 [Believers!] then do you not pay heed!40 (23)
وَقَالُوْا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوْتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ وَمَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّوْنَ. وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ مَّا كَانَ حُجَّتَهُمْ إِلَّا أَنْ قَالُوا ائْتُوْا بِآبَائِنَا إِنْ كُنْتُمْ صَادِقِيْنَ. قُلِ اللَّهُ يُحْيِيْكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَى يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيْهِ وَلَكِنَّ أَكَثَرَ النَّاسِ لَا يَعْلَمُوْنَ.
[Those among them who do not have conviction in the Hereafter] say: “Our life is only this life of the world. We live and die here only and [whether it is an individual or a nation] it is the tide of time that destroys us.”41 In reality, they have no knowledge of this matter. They are making mere wild guesses. When Our clear verses are recited out to them, they do not have any argument42 except that they say to you: “If you are truthful bring back our forefathers [after giving them life.]” Tell them: It is God Who gives you life; then only He gives you death; then He alone shall gather you till43 the Day of Judgement in whose advent there is no doubt,44 but most people do not know. 45 (24-26)
وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرضِ وَيَومَ تَقُوْمُ السَّاعَةُ يَوْمَئِذٍ يَخْسَرُ الْمُبْطِلُوْنَ. وَتَرَى كُلَّ أُمَّةٍ جَاثِيَةً كُلُّ أُمَّةٍ تُدْعَى إِلَى كِتَابِهَا اَلْيَوْمَ تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُوْنَ. هَذَا كِتَابُنَا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ إِنَّا كُنَّا نَسْتَنْسِخُ مَا كُنْتُمْ تَعْمَلُوْنَ.
[If they trust their deities, then this is a baseless notion they have.] To God belongs the sovereignty of the heavens and the earth and the day the Hereafter comes, these wrongdoers shall be in great loss. At that time you will see that each group is sitting on its knees to listen to its verdict. Each group will be called to see its register of deeds. It will be said to them: “Today you will be rewarded for whatever you have been doing. This is Our register which will bear true witness to you because whatever you would do, We have been having it written.” (27-29)
فَأَمَّا الَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ فَيُدْخِلُهُمْ رَبُّهُمْ فِیْ رَحْمَتِهِ ذَلِكَ هُوَ الْفَوْزُ الْمُبِيْنُ. وَأَمَّا الَّذِيْنَ كَفَرُوْا أَفَلَمْ تَكُنْ آيَاتِیْ تُتْلَى عَلَيْكُمْ فَاسْتَكْبَرْتُمْ وَكُنْتُمْ قَوْمًا مُّجْرِمِيْنَ. وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَّالسَّاعَةُ لَا رَيْبَ فِيْهَا قُلْتُمْ مَّا نَدْرِیْ مَا السَّاعَةُ إِنْ نَّظُنُّ إِلَّا ظَنًّا وَّمَا نَحْنُ بِمُسْتَيْقِنِيْنَ.
Then those who professed faith and did righteous deeds, their Lord will admit them into His mercy.46 This in reality is clear success. As for those who had refused to believe, it will be said to them: “So, were not my revelations recited out to you?”47 [They certainly were recited out] but you showed arrogance and you were wrongdoers. When it was said to you: “God’s promise is certain to be fulfilled and there is no doubt in the advent of the Hereafter, you would say: ‘We do not know what the Hereafter is; yes we do have some inkling but we do not have conviction in it.’”48 (30-32)
وَبَدَا لَهُمْ سَيِّئَاتُ مَا عَمِلُوْا وَحَاقَ بِهِمْ مَّا كَانُوْا بِهِ يَسْتَهْزِؤُوْن. وَقِيْلَ الْيَوْمَ نَنْسَاكُمْ كَمَا نَسِيْتُمْ لِقَآءَ يَوْمِكُمْ هَذَا وَمَأْوَاكُمْ النَّارُ وَمَا لَكُمْ مِّنْ نَّاصِرِيْنَ. ذَلِكُم بِأَنَّكُمُ اتَّخَذْتُمْ آيَاتِ اللَّهِ هُزُوًا وَّغَرَّتْكُمُ الْحَيَاةُ الدُّنْيَا فَالْيَوْمَ لَا يُخْرَجُوْنَ مِنْهَا وَلَا هُمْ يُسْتَعْتَبُوْنَ. فَلِلَّهِ الْحَمْدُ رَبِّ السَّمَاوَاتِ وَرَبِّ الْأَرْضِ رَبِّ الْعَالَمِيْنَ. وَلَهُ الْكِبْرِيَآءُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيْزُ الْحَكِيْمُ.
At that time, the evils of their deeds shall become exposed to them and the very thing they made fun of shall surround them. They will be told: “Today We shall forget you49 the way you had forgotten this meeting of yours with this day. Your abode is Hell and now there is no one to help you.50 This happened because you made fun of God’s revelations and the life of the world continued to deceive you.”51 Thus, today neither will they be taken out of Hell nor will they be given the opportunity to please their Lord by seeking forgiveness. Hence, gratitude is for God alone, Lord of the heavens and Lord of the earth; Lord of all universe. His is the sovereignty in the heavens and the earth and He is Powerful, very Wise.52 (33-37)
(Translated by Dr Shehzad Saleem)
ـــــــــــــــــــــــــ
1. Like the previous ones, the name of this surah is also حٰمٓ. Commonality in name indicates commonality in topics which every student of the Qur’an can observe in these surahs. What is the meaning of this name? I have explained in detail my view about it while discussing verse 2 of Surah al-Baqarah.
2. This is a warning. The implication is that the being Who has revealed this Book is not someone weak and frail. In fact, He is the king of the universe and He alone controls and governs it. This Book is His royal ordinance that has to be followed at all cost. Hence people who do not give it due importance should contemplate the fate they invite.
3. This is an assurance: if respite is being given to those who do not truly value the Qur’an, this should not be a cause for any worry. God is not merely powerful; He is very wise also. Thus, on these grounds, He is continuing to give respite to the disbelievers and rejecters. The purpose of this reprieve is that those who have some ability to mend themselves benefit from this opportunity to do so and those who are stubborn are conclusively communicated the truth so that on the Day of Judgement they do not have any excuse to present.
4. The implication is that if a person has a yearning for the truth and a true desire to reach his destination, the creator of the universe has placed such signs in the heavens and the earth that he can reach right where the Qur’an is inviting him.
5. Ie., if a person reflects on the fact how a drop of water is created in the system of his body from the lifeless things he eats and drinks and then this drop of water gradually develops into an amazing creature that is an unparalleled masterpiece of advanced science, then he can neither be inflicted with any doubt about God’s comprehension nor accountability before Him.
6. This is a reference to the provisions of providence which have been provided to human beings. Imam Amin Ahsan Islahi writes:
... If man reflects only a little, there is no doubt that the multifarious benefits he is receiving from these beasts are not merely chance happenings; in fact, God has created these beasts to provide benefits to man and made each of their benefits very appropriate for him. If man was in need to transport himself and his belongings and things, God created animals which were appropriate for this purpose. If man needed milk, meat, wool and hides, God created different beasts to provide him with these needs. All this bears evidence that the Creator of this world is very merciful and it is essential that He be shown gratitude. What this elaborate arrangement of blessing man with favours further necessitates is that a day come wherein God ask him about these favours and those who fulfilled their rights be rewarded and those who forgot God after receiving them be punished for their ingratitude. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 303)
7. This also is a great sign of God’s power. All the beauty and majesty of life on our earth is because of the tremendous harmony between night and day. Though these elements of nature are opposite to one another, the harmony and consonance between them bears witness that both have been created by the same God Who has put them into the service of human beings and they are punctually serving them at His behest.
8. The actual word is رِزْق. Here it refers to water, as stated earlier, because it becomes the means of sustenance. This is like stating the cause in place of its effect.
9. The Qur’an has directed attention at many instances to this sign as an argument in favour of monotheism and the hereafter: though rain comes from the sky yet it opens treasures of sustenance for the earth dwellers. This is an explicit proof of the fact that both the heavens and the earth are being governed by the same force. Not only this, the way rain enlivens a dry and desolate piece of land and very soon it becomes lush green shows that if the being who sends it down says that one day He will send down His rain of mercy on the whole world and bring to His presence all our forefathers, then this should be no cause for wonder. This is not the slightest difficult for Him.
10. Ie., the way they circulate, at times stop, at times move; sometimes become tempestuous and sometimes become soothing. Imam Amin Ahsan Islahi writes:
... It is quite evident that they are controlled by a single controller Who uses them as per His wisdom. If He stops them, the whole world will be destroyed in the blink of an eye. He can make them a boon for one people and a bane for another. It was because of this movement of the wind that God saved Moses (sws) and his people and destroyed the Pharaoh and his people. Every now and then, it comes to our notice that farmers are very satisfied by the future of their crops; yet suddenly blows a storm and darkens their future; sailors while opening the sails of their ships and farmers while carrying their equipment to clean the wheat crop wait for suitable winds but no one except God has the authority to send such winds. Although, in these times, man on the basis of scientific advancement has become audacious enough to claim that he has been able to control the clouds and the winds to a great extent; however, a little jolt from providence becomes enough to expose the extent of this control. All these things clearly bear witness that it is one single Being Who rules over all the elements of the universe. Without His permission, even a single leaf cannot move from its place. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 305)
11. Earlier those who are believers and those who want to have conviction were mentioned.The implication is that the signs of the realities in which the Qur’an is asking people to profess faith are present at every step but this can only be seen by those who have the will to see and accept; who are prepared to believe and are not inflicted with the ailment of doubt and use their intellect. The greatest of signs cannot attract the attention of those who are devoid of these traits.
12. Ie., the revelations in which earlier attention is directed to the signs of God found within a person and around him.
13. Ie., those real consequences which arise after reflecting on these signs and which have been explained earlier.
14. The implication is that it is these clear signs and arguments found within a human being and around him that can be presented before a sensible person. If they do not accept these signs and continue to deny the onenness of God which is the greatest of obvious realities of this universe, in fact, the greatest of all obvious realities and are denying His revelations which have conclusively made the truth evident to them, then nothing can convince them.
15. Ie., who lie in matters of religion and who while following their desires distort whichever thing they desire.
16. The actual word is أَثِيْم which means a person who usurps rights. It is evident from this that the real motive of all their interpolations is their insistence on moral degradation and wretchedness so that they are neither ready to fulfil the rights of God nor those of His servants.
17. This is an expression of the gravity of the crime: revelations of God are recited to them and that too by none other than His messenger; in spite of this, they continue to presist on their ill-ways.
18. Earlier their attitude was mentioned which they adopted in the gatherings of the Prophet (sws) when he himself would try to recite the Qur’an to them. Now their attitude is alluded to which they showed when a person met them after listening to some verse of the Qur’an and they, fearing that any of their comrades may be influenced by it, would start making fun of it.
19. This is the sternest of punishments and it is evident from the Qur’an that it is specially meant for the disbelievers.
20. Ie., the wealth and riches which at this time are becoming the source of their arrogance.
21. This is a reference to the law according to which a needle drowns in a sea but ships that are towering like mountains float in it as if they are traversing a smooth trail in it.
22. This is the co-ordinated clause (ma‘tuf ‘alayh) of وَلِتَبْتَغُوْا which is actually suppressed and the letter of co-ordination evidences it.
23. The consequence of this gratitude is the worship which the Qur’an demands.
24. Ie., signs that when all these things have been put into the service of human beings, can it be imagined regarding anyone of them that they are God and should be worhipped? Moreover, they are also signs of the fact that if in spite of being opposite to one another they work in such harmony, how can it be thought that there are two separate intentions governing them? Then it can also be derived that this universe has not been created without a purpose. It surely has a purpose and that purpose is that a day come when all the requisites found in its existence are provided.
25. Ie., the days when His verdicts were delivered for the disbelievers of His messengers and they were wiped out from the earth.
26. Ie., the one who denied the messenger. Here the reference is to the Quraysh who are under discussion and the word قَوۡمًۢا is undefined to express hate and abhorrence. This usage is similar to that of the indefinite noun قُلُوْبٌ in اَمۡ عَلٰی قُلُوۡبٍ اَقۡفَالُهَا (24:47) .
27. Regarding the Israelites, it has been stated many times in this Book that God had chosen them to conclusively convey the truth to other nations of the world by establishing a centre of monotheism in the land of Palestine. An essential consequence of this was to grant them its political authority and for the latter giving them a shari‘ah was essential. Thus the Book that was given to them in the form of the Torah was not the tale of a prophet’s warning like the Qur’an; in fact, it is a collection of directives related to collective life. At the same time, prophethood was initiated among them which continued until Jesus (sws) without any interruption. The purpose of this was that this rule of theirs in the capacity of God’s rule bore witness to God before the people of the world.
28. This is a reference to the favours and affluence which began with the occupation of the land of Palestine and reached their peak in the time of Solomon (sws).
29. Whatever is mentioned earlier is a consequence of precisely this selection. It is specified by the Qur’an that this selection took place in the same manner and with the same mission for which God has been selecting prophets from among His servants. Thus propethood also remained among them for about two thousand years until after Jesus’ (sws) conclusive communication of the truth to them they were eternally condemned. After that, God chose the second branch of the progeny of Abraham (sws), the Ishmaelites for this position. These Ishmaelites had been settled centuries ago for this very purpose in the desolate terrain of Arabia around the first place of worship of God as its custodians.
30. Stated here is the reason why, instead of them, propethood and messengerhood were granted to the Ishmaelites. It is said that they had created such differences in religion because of their stubbornness, mutual malice and headstrong attitude that these can only be resolved on the Day of Judgement. Their scholars and elders though even now do not desist from posing as leaders and try to convince people that they are the real bearers of religion, but in reality they have been totally deprived of it.
31. Ie., those desires which produce religious innovations in religion and distort it.
32. The Jews, Christians and the Idolaters – all are included in this. Imam Amin Ahsan Islahi writes:
This was not, God forbid, emphasized on the Prophet (sws) because of any possibility that he would be inclined to their religious innovations; this style was adopted to indirectly express abhorrence for them. The Almighty did not even like addressing such people directly. He deemed it appropriate to address his Prophet (sws) and tell him to abstain from their religious innovations. This style of address is adopted at numerous places in the Qur’an. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 318)
33. The implication is that he should let the people who are making fun do it, but the fact is that the Qur’an is replete with insight and its benefit is for everyone like that of the sun, if he is willing to open his eyes to obtain light.
34. This is because in its absence it will have to be accepted that the creator of this universe is only a performer and one who entertains himself and the awareness of justice that he has placed in us is only to harass us; he is entertaining himself with it as well.
35. This is the suppressed co-ordinated part of the causative sentence.
36. Ie., neither the influence of anyone will avail nor their intercessors on whose support they have pinned their hopes will be of benefit to them; in fact, all matters will be decided through unbiased justice.
37. Earlier the words used for this purpose were: مِنۡۢ بَعۡدِ مَا جَآءَهُمُ الۡعِلۡمُ.
38. This is in accordance with the law that has been mentioned in the Qur’an at various places. As per this law, if a person takes to rebelliousness against the truth and deliberately denies it, he is given respite by God. Then if he is not prepared to benefit from this respite, his mind and heart are sealed and in this manner he becomes a target of divine punishment in this very world. As a result of this seal, the temperament of a person becomes so perverted and his ability to understand things become so thwarted that he begins to like only what nurtures his perverted temperament. All his interests revolve around vices. The most sensible style of talking about virtue to him drives him crazy. He is never prepared to hear it with attention and whole-heartedness.
39. The actual words are: فَمَنْ يَّهْدِيْهِ مِنْ بَعْدِ اللَّهِ. However, according to linguistice principles the words اَنْ اَضَلَّهُ are suppressed and they are in fact: اَنْ اَضَلَّهُ اللّٰهُ مِن بَعْدِ.
40. The implication is that do they not see this state of theirs and express amazement at their friendship with the Idolaters and enmity with the Qur’an and the prophet?
41. Ie., just as an individial has to die after passing through adulthood and old age, in the same manner nations are born, reach eminence, lay foundations of cultures and civilizations, achieve amazing success and finally depart from the stage of this world after exhausting all their efforts and abilities. In response to being asked to believe in the Hereafter, this is what some of their people would say. However, this should not create the misconception that there was a group among the Idolaters or the People of the Book of the times of the Prophet (sws) who were atheists and denied God and the Hereafter in the absolute sense. All of them were not disbelievers. They were in fact polytheists. However, they were definitely inflicted with some doubts. Thus when the Qur’an warned them and for this presented the destruction of the ‘Ad and the Thamud as a proof of the Hereafter, they in their stubbornness began making such statements of rejection as cited in the verse under discussion. Such people are also present among Muslims of current times, who are called Muslims too but if one engages in debate with them they will say precisely this without any hesitation.
42. The Qur’an has used the word hujjah (argument) in a sarcastic sense. The implication is that in the first place they do not even have an argument. Yet if anything can be called an argument it is this.
43. The actual word is اِلٰی. After یَجۡمَعُکُمۡ it expresses continuity and proximity; ie. this gathering together will continue until the Day of Judgement.
44. In response, the Qur’an has reminded them of its real claim and in such a style that the reasoning behind it also becomes evident. Imam Amin Ahsan Islahi writes:
In other words, when life and death are in the hands of God and this is a fact that cannot be denied, then the question whether He can recreate after giving death is needless. Why cannot He who has given life give life again? When He alone has given death to whom He has given life and if He wants to give another life to whom He has created, then who can stop Him in this? This could only have been possible if someone had the ability to give life and some other to give death. Inalienable proofs show that this universe is devoid of this duality. Its very existence bears witness that only one intention prevails in it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 329)
45. Ie., do not know the consequences of denying this obvious reality.
46. Ie., they will not be merely rewarded for their deeds; in fact, besides this, His unfathomable blessings and favours which they cannot even imagine here will envelop them.
47. This question obviously will not be meant to elicit an answer; it will only be meant to rebuke and humiliate them.
48. Their implication was that merely on the basis of a notion they could not have believed something as grave as the Hereafter; for this, certain knowledge was needed and this could only be attained if some of their forefathers who have passed away were given life and presented before them. Imam Amin Ahsan Islahi writes:
… Obviously, this was a totally absurd demand. It meant that a person will only believe in something which he can see with his eyes and will not believe in any other thing even though there may exist very clear, logical and ethical arguments in its favour. If a person becomes so foolish, the faculty of sense and reason becomes absolutely redundant; in fact, the only difference that then remains between man and cattle is that of appearance. This means that a person should not believe in the faculty of sense and reason he has because he has never seen it nor touched it. If we evaluate the treasure trove of knowledge and its disciplines that man has, it will become evident that a large part of it comprises intellectual and moral principles. If the belief of these arrogant people of acknowledging only observable realities is accepted, then this would mean that all these branches of knowledge created by man should be dumped. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 331)
49. Ie., God will ignore them and however much they may cry and shout they will not be heard.
50. Ie., neither their alleged deities nor the intercessors they were counting on.
51. From here onwards, the style has suddenly become indirect. It has been stated that this signifies indifference. In the words of Imam Amin Ahsan Islahi, it is as if the threat to ignore them has begun to manifest itself so that they were not even deemed worthy of being directly addressed.
52. This is a summary of whatever has been said since the beginning of the surah until now and one can see how majestically it has been articulated.