بسم الله الرحمن الرحيم
حم. تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيْزِ الْعَلِيْمِ. غَافِرِ الذَّنْبِ وَقَابِلِ التَّوْبِ شَدِيْدِ الْعِقَابِ ذِی الطَّوْلِ لَا إِلَهَ إِلَّا هُوَ إِلَيْهِ الْمَصِيْرُ.
In the name of God, the Most-Gracious, the Ever-Merciful.
This is Surah Ha Mim.1 This Book has been revealed2 from God, the Mighty,3 the All-Knowing,4 Who forgives sins and accepts repentance,5 Who sternly punishes and is very powerful. 6 There is no god except Him. [Ultimately,] towards Him is the return.7 (1-3)
مَا يُجَادِلُ فِیْ آيَاتِ اللَّهِ إِلَّا الَّذِيْنَ كَفَرُوْا فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ فِی الْبِلَادِ. كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَالْأَحْزَابُ مِنْ بَعْدِهِمْ وَهَمَّتْ كُلُّ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ وَجَادَلُوْا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ فَأَخَذْتُهُمْ فَكَيْفَ كَانَ عِقَابِ. وَكَذَلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِيْنَ كَفَرُوا أَنَّهُمْ أَصْحَابُ النَّارِ.
Only they find dispute in the verses8 of God who disbelieve [in His accountability]. So, let not their walking about in this land deceive you in any way.9 Before them, the people of Noah denied and so did the groups after them.10 Each nation planned to lay hands on their messenger and fought with the weapons of evil in order to defeat the truth; so, I seized them. Then how was my punishment!11 The word of your Lord12 has been similarly fulfilled for these disbelievers also that they are to enter Hell. (4-6)
الَّذِيْنَ يَحْمِلُوْنَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُوْنَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُوْنَ بِهِ وَيَسْتَغْفِرُوْنَ لِلَّذِيْنَ آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَّحْمَةً وَّعِلْمًا فَاغْفِرْ لِلَّذِيْنَ تَابُوْا وَاتَّبَعُوْا سَبِيْلَكَ وَقِهِمْ عَذَابَ الْجَحِيْمِ. رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدتَّهُمْ وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيْزُ الْحَكِيْمُ. وَقِهِمُ السَّيِّئَاتِ وَمَنْ تَقِ السَّيِّئَاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيْمُ.
[By ascribing the angels to be partners of God, they have pinned their hopes on their intercession. Tell them:] Those who carry God’s throne and those who are around it are glorifying and extolling Him. They believe in Him13 and supplicate to Him for the forgiveness of the believers: Our Lord! Your mercy and knowledge embraces everything; so, those who repent and follow Your path, forgive them and protect them from the torment of the fire.14 Our Lord! And admit them into abiding orchards which You had promised them and those also among their forefathers and spouses and progeny who are virtuous. Indeed, You only are Powerful, very Wise,15 and [Lord!] protect them from the evil consequences of their deeds.16 In reality, those whom You protected on that day from the evil consequences of their deeds, it is they to whom You have shown Your mercy. This surely is supreme success (7-9)
إِنَّ الَّذِيْنَ كَفَرُوْا يُنَادَوْنَ لَمَقْتُ اللَّهِ أَكْبَرُ مِنْ مَّقْتِكُمْ أَنْفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الْإِيمَانِ فَتَكْفُرُوْنَ. قَالُوْا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّنْ سَبِيْلٍ. ذَلِكُمْ بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ وَإِنْ يُّشْرَكْ بِهِ تُؤْمِنُوْا فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيْرِ.
[They have pinned their hopes on intercession?] It will be proclaimed there before these disbelievers: “The aversion you have at this time for your selves, God’s aversion has remained far greater for you when you would be called to faith and you would reject it [with arrogance].” They will say: “Lord! Twice you gave us death and twice you gave us life.17 So, [no doubt remains now on being resurrected after death. Consequently,] We confess our sins; so, is there also a way to get out from here?” [It will be replied:] “You reached this fate because when God alone would be called, you would deny believing in Him and if partners are associated with Him, you would believe in Him. So, now the decision rests only with the exalted, mighty God.”18 (10-12)
هُوَ الَّذِیْ يُرِيكُمْ آيَاتِهِ وَيُنَزِّلُ لَكُمْ مِّنَ السَّمَآءِ رِزْقًا وَمَا يَتَذَكَّرُ إِلَّا مَنْ يُّنِيْبُ. فَادْعُوا اللَّهَ مُخْلِصِيْنَ لَهُ الدِّيْنَ وَلَوْ كَرِهَ الْكَافِرُوْنَ. رَفِيْعُ الدَّرَجَاتِ ذُو الْعَرْشِ يُلْقِي الرُّوْحَ مِنْ أَمْرِهِ عَلَى مَنْ يَّشَآءُ مِنْ عِبَادِهِ لِيُنْذِرَ يَوْمَ التَّلَاقِ. يَوْمَ هُم بَارِزُونَ لَا يَخْفَى عَلَى اللَّهِ مِنْهُمْ شَيْءٌ لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَاحِدِ الْقَهَّارِ. الْيَوْمَ تُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ لَا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيْعُ الْحِسَابِ.
It is He Who shows you His signs and sends down sustenance for you from the heavens.19 Yet only they receive a reminder [from it] who pay heed.20 So, [O those who pay heed:] Call God while showing sincere obedience to Him, however much the disbelievers may dislike this. He has an exalted status, is the master of the throne, places the spirit of His directive into whomsoever of His servants He desires21 so that he can warn people of the day of meeting. On the day they will come forth before God, nothing of theirs will be hidden from God. It will be asked: “Whose is the sovereignty today?” God the One and the Dominant! Today every person will get what he earned. Today no one will suffer any injustice. Indeed, God is quick in reckoning. (13-17)
وَأَنْذِرْهُمْ يَوْمَ الْآزِفَةِ إِذِ الْقُلُوبُ لَدَى الْحَنَاجِرِ كَاظِمِيْنَ مَا لِلظَّالِمِيْنَ مِنْ حَمِيْمٍ وَّلَا شَفِيْعٍ يُّطَاعُ. يَعْلَمُ خَآئِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُوْرُ. وَاللَّهُ يَقْضِي بِالْحَقِّ وَالَّذِيْنَ يَدْعُوْنَ مِنْ دُوْنِهِ لَا يَقْضُوْنَ بِشَيْءٍ إِنَّ اللَّهَ هُوَ السَّمِيْعُ الْبَصِيْرُ.
Warn them of the day of that calamity [O Prophet] that has come near,22 when hearts will leap to their throats and they will be in deep sorrow. On that day, the unjust will neither have any friend nor any intercessor who would be obeyed. [Then who will be there to intercede in His presence? This is because] God even knows what the eyes steal and also the secrets which are hidden in the hearts. God will pass judgement with the truth. [No intercession will influence Him.] And those who they call upon besides God, they will not pass judgement about anything. Surely, God alone hears and sees all. (18-20)
أَوَ لَمْ يَسِيْرُوْا فِی الْأَرْضِ فَيَنظُرُوْا كَيْفَ كَانَ عَاقِبَةُ الَّذِيْنَ كَانُوْا مِنْ قَبْلِهِمْ كَانُوْا هُمْ أَشَدَّ مِنْهُمْ قُوَّةً وَّآثَارًا فِی الْأَرْضِ فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ وَمَا كَانَ لَهُم مِّنَ اللَّهِ مِنْ وَّاقٍ. ذَلِكَ بِأَنَّهُمْ كَانَتْ تَّأْتِيْهِمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَكَفَرُوْا فَأَخَذَهُمُ اللَّهُ إِنَّهُ قَوِيٌّ شَدِيْدُ الْعِقَابِ.
Have these people not roamed about in the land that they could have seen the fate of those who were before them? They were mightier and greater too with regard to the signs they left in the land.23 Then God seized them because of their sins and there was none to save them from God. This happened because their messengers continued to come to them with veritable signs, but they refused to believe them; so, God seized them. Indeed, He is powerful, stern in retribution. (21-22)
وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا وَسُلْطَانٍ مُّبِيْنٍ. إِلَى فِرْعَوْنَ وَهَامَانَ وَقَارُوْنَ فَقَالُوْا سَاحِرٌ كَذَّابٌ. فَلَمَّا جَآءَهُمْ بِالْحَقِّ مِنْ عِنْدِنَا قَالُوا اقْتُلُوْا أَبْنَآءَ الَّذِيْنَ آمَنُوْا مَعَهُ وَاسْتَحْيُوْا نِسَآءَهُمْ وَمَا كَيْدُ الْكَافِرِيْنَ إِلَّا فِیْ ضَلَالٍ.
Similarly, We had sent Moses also to the Pharaoh, Haman24 and Qarun25 with Our signs and a clear proof,26 So, they said: “He is a magician; a great liar.”27 Then when he came to them with the truth from Us, they ordered: “Those who have professed faith with him, slay their sons and let their women live.”28 But this plan of these disbelievers ended in abject failure.29 (23-25)
وَقَالَ فِرْعَوْنُ ذَرُونِیْ أَقْتُلْ مُوْسَى وَلْيَدْعُ رَبَّهُ إِنِّیْ أَخَافُ أَنْ يُّبَدِّلَ دِيْنَكُمْ أَوْ أَن يُّظْهِرَ فِی الْأَرْضِ الْفَسَادَ. وَقَالَ مُوسَى إِنِّیْ عُذْتُ بِرَبِّیْ وَرَبِّكُم مِّنْ كُلِّ مُتَكَبِّرٍ لَّا يُؤْمِنُ بِيَوْمِ الْحِسَابِ.
[Seeing this fiasco,] the Pharaoh said [to his courtiers]: “Leave me30 that I may kill Moses and let him [now] call his Lord [to help him]. I fear that he may change your religion or spread disorder in the land.”31 [When he heard this,] Moses said: “I have sought refuge with my Lord and yours from the evil of every tyrant who does not believe in the Hereafter.”32 (26-27)
وَقَالَ رَجُلٌ مُّؤْمِنٌ مِّنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيْمَانَهُ أَتَقْتُلُوْنَ رَجُلًا أَن يَّقُولَ رَبِّيَ اللَّهُ وَقَدْ جَآءَكُمْ بِالْبَيِّنَاتِ مِنْ رَّبِّكُمْ وَإِنْ يَّكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ وَإِنْ يَّكُ صَادِقًا يُّصِبْكُمْ بَعْضُ الَّذِیْ يَعِدُكُمْ إِنَّ اللَّهَ لَا يَهْدِیْ مَنْ هُوَ مُسْرِفٌ كَذَّابٌ. يَا قَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِی الْأَرْضِ فَمَنْ يَّنْصُرُنَا مِنْ بَأْسِ اللَّهِ إِنْ جَآءَنَا قَالَ فِرْعَوْنُ مَآ أُرِيْكُمْ إِلَّا مَا أَرَى وَمَآ أَهْدِيْكُمْ إِلَّا سَبِيْلَ الرَّشَادِ.
[It was at this instance that] a true believer33 from the family of the Pharaoh who was hiding his faith34 said: “Will you slay a person merely because he says: ‘My Lord is God?’ even though he has brought to you very clear signs from your Lord.35 [Servants of God!] If he is a liar,36 he himself will face the evil consequences of his lying, and if he is truthful, some part of the torment he is threatening you with is bound to visit you.37 Have conviction that God will not let any person, who exceeds limits and is a great liar, succeed.38 People of my Nation! Today you possess sovereignty: you are dominant in the land;39 yet if the torment of God comes upon us, tell me who is going to help you against Him?” The Pharaoh said: “I am giving you precisely the same opinion which I think should be given now and showing you the very way which is right.”40 (28-29)
وَقَالَ الَّذِیْ آمَنَ يَا قَوْمِ إِنِّیْ أَخَافُ عَلَيْكُم مِّثْلَ يَوْمِ الْأَحْزَابِ. مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَّعَادٍ وَّثَمُوْدَ وَالَّذِيْنَ مِنْ بَعْدِهِمْ وَمَا اللَّهُ يُرِيْدُ ظُلْمًا لِّلْعِبَادِ. وَيَا قَوْمِ إِنِّیْ أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ. يَوْمَ تُوَلُّوْنَ مُدْبِرِينَ مَا لَكُمْ مِّنَ اللَّهِ مِنْ عَاصِمٍ وَمَنْ يُّضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ. وَلَقَدْ جَآءَكُمْ يُوْسُفُ مِنْ قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فِیْ شَكٍّ مِّمَّا جَآءَكُمْ بِهِ حَتَّى إِذَا هَلَكَ قُلْتُمْ لَنْ يَّبْعَثَ اللَّهُ مِنْ بَعْدِهِ رَسُوْلًا كَذَلِكَ يُضِلُّ اللَّهُ مَنْ هُوَ مُسْرِفٌ مُّرْتَابٌ. الَّذِيْنَ يُجَادِلُوْنَ فِیْ آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ كَبُرَ مَقْتًا عِنْدَ اللَّهِ وَعِنْدَ الَّذِيْنَ آمَنُوْا كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ.
That person who had accepted faith [did not pay any heed to this interference and continuing with his speech said:] “People of My Nation! [If you try to kill Moses,] I fear that that same day may also not overtake you which overtook many factions [before this] and you also do not end up in the same situation as did the nation of Noah, the ‘Ād and the Thamud41 and those who came after them. [It is because this is what they deserved after denying the messengers.] In reality, God does not want to be unjust to His servants in any way. People of My Nation! I fear for you a day of screams and shrieks. The day you will turn around and run and none will be there to save you from God. [If, in spite of this, you do not understand, I can only say:] “Those who are led astray by God can then be guided by none.42 Before this, Joseph had also come to you with very clear signs. Then the things he had brought to you, you continued to be in doubt about them until when he died, you said: ‘[He too was not a messenger and] after him also, God will never send a messenger [to us].’”43 In this way, does God lead astray those who exceed the limits and are inflicted with doubts.44 They who without any proof that has come to them find disputes in the revelations of God. This is very detestable to God and to the believers. In this way, God seals the heart of every arrogant tyrant.45 (30-35)
وَقَالَ فِرْعَوْنُ يَا هَامَانُ ابْنِ لِیْ صَرْحًا لَّعَلِّي أَبْلُغُ الْأَسْبَابَ. أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى وَإِنِّیْ لَأَظُنُّهُ كَاذِبًا وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيْلِ وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِیْ تَبَابٍ.
The Pharaoh [once again interfered46 and making fun of him] said: “Haman erect for me a tall building so that I may reach all sides – all sides of the heavens; then peep down to see the God of Moses. In reality, I regard him to be a liar.” In this way, the misdeed of the Pharaoh was made to appear fair to him and he was stopped from the straight path. [This was the scheme he plotted] and this scheme of the Pharaoh also ended up in vain. (36-37)
وَقَالَ الَّذِیْ آمَنَ يَا قَوْمِ اتَّبِعُوْنِ أَهْدِكُمْ سَبِيْلَ الرَّشَادِ. يَا قَوْمِ إِنَّمَا هَذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ وَّإِنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ. مَنْ عَمِلَ سَيِّئَةً فَلَا يُجْزَى إِلَّا مِثْلَهَا وَمَنْ عَمِلَ صَالِحًا مِّنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُوْلَئِكَ يَدْخُلُوْنَ الْجَنَّةَ يُرْزَقُوْنَ فِيْهَا بِغَيْرِ حِسَابٍ. وَيَا قَوْمِ مَا لِیْ أَدْعُوْكُمْ إِلَى النَّجَاةِ وَتَدْعُونَنِیْ إِلَى النَّارِ. تَدْعُونَنِیْ لِأَكْفُرَ بِاللَّهِ وَأُشْرِكَ بِهِ مَا لَيْسَ لِیْ بِهِ عِلْمٌ وَأَنَا أَدْعُوكُمْ إِلَى الْعَزِيْزِ الْغَفَّارِ. لَا جَرَمَ أَنَّمَا تَدْعُونَنِیْ إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِی الدُّنْيَا وَلَا فِی الْآخِرَةِ وَأَنَّ مَرَدَّنَا إِلَى اللَّهِ وَأَنَّ الْمُسْرِفِيْنَ هُمْ أَصْحَابُ النَّارِ. فَسَتَذْكُرُوْنَ مَا أَقُوْلُ لَكُمْ وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيْرٌ بِالْعِبَادِ.
The person who had accepted faith [still continued with his speech and] said: “People of My Nation! Follow me; I will show you the straight path.47 People of My Nation! This life of the world is a provision of a few days. In reality! The real place of stay is the hereafter. And [there the rule is that] he who does evil will be recompensed equally; but he who does a virtuous deed, whether he is a man or a woman and is also a true believer, then it is these people who will enter Paradise where they will receive immeasurable sustenance. People of My Nation! What is the matter! I am calling you towards salvation and you are calling me towards Hell!48 You are inviting me that I disbelieve in God and associate with Him those things which I have no knowledge49 of and I am calling you towards the Powerful and Forgiving God. There is no doubt that what you are inviting me towards there is neither any benefit in calling them in this world nor in the Hereafter,50 and this also that all of us have to return to God alone and also that those who commit excesses,51 it is they who are the companions of Hell. So, whatever I am saying to you, very soon you will remember it.52 I now consign my matter to God. Surely, God watches over His servants.” (38-44)
فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوْا وَحَاقَ بِآلِ فِرْعَوْنَ سُوْءُ الْعَذَابِ. النَّارُ يُعْرَضُوْنَ عَلَيْهَا غُدُوًّا وَّعَشِيًّا وَيَوْمَ تَقُوْمُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ.
Thus God saved him from the evil of his schemes53 but the people of the Pharaoh were surrounded by an evil torment [after this:]54 the fire of Hell before which they are brought day and night55 and the Day the Hereafter arrives, it will be ordered: “Admit the companions of the Pharaoh into the worst torment.” (45-46)
وَإِذْ يَتَحَآجُّوْنَ فِی النَّارِ فَيَقُوْلُ الضُّعَفَاء لِلَّذِيْنَ اسْتَكْبَرُوْا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُّغْنُوْنَ عَنَّا نَصِيْبًا مِّنَ النَّارِ. قَالَ الَّذِيْنَ اسْتَكْبَرُوْا إِنَّا كُلٌّ فِيْهَا إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ. وَقَالَ الَّذِيْنَ فِی النَّارِ لِخَزَنَةِ جَهَنَّمَ ادْعُوْا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِّنَ الْعَذَابِ. قَالُوْا أَوَلَمْ تَكُ تَأْتِيكُمْ رُسُلُكُمْ بِالْبَيِّنَاتِ قَالُوْا بَلَى قَالُوْا فَادْعُوا وَمَا دُعَاء الْكَافِرِيْنَ إِلَّا فِیْ ضَلَالٍ.
Think of the day when they will be quarreling with one another in Hell; so, the weak will say to those who regarded themselves to be superior: “We were subservient to you; then will you also share with us a part of this fire?” Those who regarded themselves to be superior will reply: “Now, all of us are in it. God has decided among His servants.”56 [Thus losing hope from everyone,] these people dwelling in the fire will say to the guards of Hell: “Request your Lord to give us respite of any single day from our torment.” They will reply: “Did not your messengers continue to come to you with veritable signs?” They will confess: “Yes! They certainly did.” The guards will say: “Then you yourselves make this request,” and the call of the disbelievers will end up in absolute vain [on that day].57 (47-50)
إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِيْنَ آمَنُوْا فِی الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ. يَوْمَ لَا يَنفَعُ الظَّالِمِيْنَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ.
[The way We helped Moses] rest assured, [in the same way] We surely help in the life of this world58 Our messengers and those of their companions who profess faith in them and will also do so on the day when witnesses will be called forth.59 The day when the apology of those who were unjust to their souls [by associating partners with God] will be of no avail to them and a curse will be laid on them and for them will be a very evil abode. (51-52)
وَلَقَدْ آتَيْنَا مُوْسَى الْهُدَى وَأَوْرَثْنَا بَنِیْ إِسْرَائِيْلَ الْكِتَابَ. هُدًى وَّذِكْرَى لِأُولِی الْأَلْبَابِ. فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَّاسْتَغْفِرْ لِذَنبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ.
[Thus you can see that the Pharaoh was drowned and] We blessed Moses with guidance and to guide and remind those endowed with intellect had made the Israelites the inheritors of Our book.60 So, remain steadfast [O Prophet!] Surely, true is the promise of God.61 And continue to seek forgiveness for your sins62 and extol your Lord while glorifying Him day and night. (53-55)
إِنَّ الَّذِيْنَ يُجَادِلُوْنَ فِیْ آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ إِنْ فِیْ صُدُوْرِهِمْ إِلَّا كِبْرٌ مَّا هُمْ بِبَالِغِيهِ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيْعُ الْبَصِيْرُ.
In reality, those who are disputing in the revelations of God without any proof that has come to them, it is only the greed of superiority that has taken roots in their hearts63 which they will never attain. So, [disregard them and] keep seeking refuge with God. It is He Who actually hears and sees.64 (56)
لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ. وَمَا يَسْتَوِی الْأَعْمَى وَالْبَصِيْرُ وَالَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ وَلَا الْمُسِيءُ قَلِيْلًا مَّا تَتَذَكَّرُوْنَ. إِنَّ السَّاعَةَ لَآتِيَةٌ لَّا رَيْبَ فِيْهَا وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُوْنَ. وَقَالَ رَبُّكُمُ ادْعُونِیْ أَسْتَجِبْ لَكُمْ إِنَّ الَّذِيْنَ يَسْتَكْبِرُوْنَ عَنْ عِبَادَتِیْ سَيَدْخُلُوْنَ جَهَنَّمَ دَاخِرِيْنَ.
[They express wonder at how people will be raised to life again after they die!] The truth is that creating the heavens and the earth is more difficult than creating human beings, but most people do not know. [They think that all will die and become dust. Certainly not!] The blind and those with sight cannot be equal65 neither can the believers and pious and the evil doers. [People!] You very seldom think.66 It is absolutely certain that the Hereafter is bound to come; there is no doubt in it; but most people are not believing. [The only reason for this is that they evade worship] and your Lord has already said: “Call me! I will accept your pleadings.67 It is a fact that those who desist from worshipping Me because of arrogance68 they will soon enter Hell in disgrace.” (57-60)
اللَّهُ الَّذِیْ جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوْا فِيْهِ وَالنَّهَارَ مُبْصِرًا إِنَّ اللَّهَ لَذُوْ فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُوْنَ. ذَلِكُمُ اللَّهُ رَبُّكُمْ خَالِقُ كُلِّ شَيْءٍ لَّا إِلَهَ إِلَّا هُوَ فَأَنَّى تُؤْفَكُوْنَ. كَذَلِكَ يُؤْفَكُ الَّذِيْنَ كَانُوْا بِآيَاتِ اللَّهِ يَجْحَدُوْنَ.
[People!] It is none but God Who has made the night dark for you so that you can rest in it and made the day radiant so that you may work in it.69 In reality, God is One Who shows great favour to people but most people are not grateful.70 It is this God Who is your Lord,71 creator of everything; there is no god except Him.72 Then where do you lose way? In this way, those people have also been losing way who [before you] would deny the revelations of God. (61-63)
اللَّهُ الَّذِیْ جَعَلَ لَكُمُ الْأَرْضَ قَرَارًا وَّالسَّمَآءَ بِنَآءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَرَزَقَكُمْ مِّنَ الطَّيِّبَاتِ ذَلِكُمُ اللَّهُ رَبُّكُمْ فَتَبَارَكَ اللَّهُ رَبُّ الْعَالَمِيْنَ. هُوَ الْحَيُّ لَا إِلَهَ إِلَّا هُوَ فَادْعُوْهُ مُخْلِصِيْنَ لَهُ الدِّيْنَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِيْنَ.
It is God Who has made for you the earth a place of dwelling and the sky a roof and formed, so how beautifully He formed you and blessed you the sustenance of pure things. It is this God Who is your Lord. So very blessed is the God, Lord of the worlds. He alone is alive, there is no god except Him. Hence call Him only, while sincerely obeying Him alone. Only God is worthy of gratitude, Lord of the worlds. (64-65)
قُلْ إِنِّیْ نُهِيْتُ أَنْ أَعْبُدَ الَّذِيْنَ تَدْعُوْنَ مِنْ دُوْنِ اللَّهِ لَمَّا جَآءنِيَ الْبَيِّنَاتُ مِنْ رَّبِّي وَأُمِرْتُ أَنْ أُسْلِمَ لِرَبِّ الْعَالَمِيْنَ. هُوَ الَّذِیْ خَلَقَكُم مِّنْ تُرَابٍ ثُمَّ مِنْ نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوْا أَشُدَّكُمْ ثُمَّ لِتَكُوْنُوْا شُيُوخًا وَمِنْكُمْ مَّنْ يُّتَوَفَّى مِنْ قَبْلُ وَلِتَبْلُغُوْا أَجَلًا مُّسَمًّى وَلَعَلَّكُمْ تَعْقِلُوْنَ. هُوَ الَّذِیْ يُحْيِي وَيُمِيْتُ فَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُوْلُ لَهُ كُنْ فَيَكُوْنُ.
Tell them [O Prophet!]: I have been stopped from worshipping those which you call besides God. [No! I cannot worship them] when veritable proofs have come to me from my Lord and I have been directed to consign myself to the Lord of the worlds.73 It is He Who has created you from clay, then from a drop of fluid, then from a clot of blood; then He brings you out from the womb of the mother in the form of a child; then He nourishes you so that you reach your mature age; then He gives you respite so that you may reach old age.74 And some of you may die before this and some He gives respite75 so that you may complete an appointed term and all of this because you understand [the facts].76 It is He Who gives life and death also. [This is not difficult for Him at all]. Thus when He decides a matter, He need only say: “Be,” and it happens. (66-68)
أَلَمْ تَرَ إِلَى الَّذِيْنَ يُجَادِلُوْنَ فِیْ آيَاتِ اللَّهِ أَنَّى يُصْرَفُوْنَ. الَّذِيْنَ كَذَّبُوْا بِالْكِتَابِ وَبِمَآ أَرْسَلْنَا بِهِ رُسُلَنَا فَسَوْفَ يَعْلَمُوْنَ. إِذِ الْأَغْلَالُ فِیْ أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُوْنَ. فِی الْحَمِيْمِ ثُمَّ فِی النَّارِ يُسْجَرُوْنَ. ثُمَّ قِيْلَ لَهُمْ أَيْنَ مَا كُنْتُمْ تُشْرِكُوْنَ. مِنْ دُوْنِ اللَّهِ قَالُوْا ضَلُّوْا عَنَّا بَل لَّمْ نَكُنْ نَّدْعُوْ مِنْ قَبْلُ شَيْئًا كَذَلِكَ يُضِلُّ اللَّهُ الْكَافِرِيْنَ. ذَلِكُمْ بِمَا كُنْتُمْ تَفْرَحُوْنَ فِی الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنْتُمْ تَمْرَحُوْنَ. اُدْخُلُوْا أَبْوَابَ جَهَنَّمَ خَالِدِيْنَ فِيْهَا فَبِئْسَ مَثْوَى الْمُتَكَبِّرِيْنَ.
Have you not seen these people who [see all these facts and in spite of this] find disputes in the revelations of God; from where are they turned away? [These] who denied God’s Book77 and also the scriptures with which We had sent Our messengers. So, soon they will know when yokes will be around their necks and chains78 in their feet. They will be dragged in boiling water; then cast into Hell. Then they will be asked: “Where are those who you associated with God?” They will reply: “They have been lost from us. No; in fact, We have not even been worshipping anything before this.” In this way, God will make these disbelievers lose their senses [so that they will believe and at the same time deny also.79] God will say: “You have reached this fate because you would merrily walk about in the land without any justification80 and because you would show conceit. [Now go,] enter the gates81 of Hell; you will live in it forever.” So, what an evil abode there is for the arrogant! (69-76)
فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِیْ نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا يُرْجَعُوْنَ.
[They are not believing, O Prophet!] So, be patient. There is no doubt that the promise of God is true. Then We will show you some part of the torment with which We are threatening them with or give you death and then deal with them;82 nevertheless they have to return to Us alone. (77)
وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّنْ قَبْلِكَ مِنْهُمْ مَّنْ قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّنْ لَّمْ نَقْصُصْ عَلَيْكَ وَمَا كَانَ لِرَسُوْلٍ أَنْ يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ فَإِذَا جَآءَ أَمْرُ اللَّهِ قُضِيَ بِالْحَقِّ وَخَسِرَ هُنَالِكَ الْمُبْطِلُوْنَ.
Before you also, We sent many messengers. There are those among them whose accounts We have narrated to you and those also whose accounts We have not. None of these messengers had the power to bring any sign without God’s permission.83 So, [wait] until when God’s directive arrives, judgement will be passed with full justice. At that time, these very evil doers will end up in loss. (78)
اللَّهُ الَّذِیْ جَعَلَ لَكُمُ الْأَنْعَامَ لِتَرْكَبُوْا مِنْهَا وَمِنْهَا تَأْكُلُوْنَ. وَلَكُمْ فِيْهَا مَنَافِعُ وَلِتَبْلُغُوْا عَلَيْهَا حَاجَةً فِیْ صُدُورِكُمْ وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُوْنَ. وَيُرِيكُمْ آيَاتِهِ فَأَيَّ آيَاتِ اللَّهِ تُنكِرُوْنَ.
[People! If you demand signs, then observe this sign also that] it is God alone Who has created beasts for you so that some you can use for riding and some you eat and in them are other benefits for you also. They have also been created so that you can ride on them and reach wherever you desire in your hearts.84 [If you reflect,] you ride on them and on ships [in deserts and seas]. He shows you other signs of His also. So, which of the signs of your Lord will you deny! (79-81)
أَفَلَمْ يَسِيْرُوا فِی الْأَرْضِ فَيَنظُرُوْا كَيْفَ كَانَ عَاقِبَةُ الَّذِيْنَ مِنْ قَبْلِهِمْ كَانُوْا أَكْثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً وَآثَارًا فِی الْأَرْضِ فَمَا أَغْنَى عَنْهُمْ مَّا كَانُوا يَكْسِبُوْنَ.
[They do not believe;] so, have they not walked about in this land that they could have seen the fate of those before them? They were mightier than them in power also and their marvels in the land too;85 then none of this earning of theirs could benefit them. (82)
فَلَمَّا جَآءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرِحُوْا بِمَا عِنْدَهُم مِّنَ الْعِلْمِ وَحَاقَ بِهِم مَّا كَانُوْا بِهِ يَسْتَهْزِؤُوْنَ. فَلَمَّا رَأَوْا بَأْسَنَا قَالُوْا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِيْنَ. فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِی عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَافِرُوْنَ.
Thus when their messengers came to them with clear arguments, they showed conceit on the knowledge86 they possessed and they were surrounded by that punishment which they used to make fun of. Then when they saw Our torment, they cried out: “We believe in the One God and reject all those things that we associated with God.” Yet when they had seen Our torment, this faith of theirs could not be of any benefit to them. This is an established practice of God which He has initiated among His servants. And the disbelievers incurred loss at that time. (83-85)
Kuala Lumpur
26th July 2014
(Translated by Dr Shehzad Saleem)
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1. What is the meaning of this name? I have explained in detail my view about it while discussing verse 2 of Surah al-Baqarah. This name is shared by all Makkan surahs ahead, showing a general similarity between their style, tone and content.
2. The word تَنْزِيْل refers to thoroughness and it shows that people must be grateful to the being Who has made this elaborate arrangement and duly value and seek guidance from the Book He has revealed.
3. Ie., if, instead of duly valuing and obtaining guidance from the Book, these people are inclined to oppose God, they should bear in mind that He is powerful and can punish those who oppose Him – punish them both in this world and in the Hereafter.
4. Thus He fully knows that the role of everyone in the conflict that has arisen because of this Book’s revelation.
5. This is stated to urge people who have been showing rebelliousness until that time that if even then they desist, vast is God’s mercy; they can be engulfed by it.
6. The actual words are: ذِي الطَّولِ. The word occurs in many meanings. Here the meaning of “powerful” has been preferred keeping in view parallelism. The implication is that this aspect of God’s attributes must also be kept in mind that if He takes the initiative in accepting the repentance of those who ask for it, then in a similar way His punishment and power manifests themselves for those who oppose Him.
7. Ie., none except Him can give any support nor is there any place to run away from Him. Ultimately, everyone is to return to Him and without His permission no one can be of any benefit to anyone.
A little deliberation shows that this introductory passage of the surah is an expression of favour to the addressees as well as a warning to them. The attributes of God are mentioned in it with regard to both these aspects.
8. This refers to the verses of the Book mentioned earlier.
9. This address is apparently to Muhammad (sws); yet a little deliberation shows that the direction of rebuke in it is towards the arrogant among the Quraysh who were not prepared to listen to anything because of their conceit in being leaders, and when the Qur’an warned them of punishment, they would make fun of it.
10. So, if these disbelievers of the Prophet (sws) show this audacity, they will be similarly seized.
11. The word عِقَابِ is used in the verse for this. The purpose is to point to the fact that the punishment which the Almighty sends on such rebellious people is actually a natural reaction of their deeds; no injustice is done to them.
12. Ie., what was said at the very time of creation: Those who leave God’s guidance and follow Satan will all be cast into Hell by Him.
13. Ie., believe in the same way servants of God should.
14. The implication is that the angels certainly pray and supplicate, but only for those who with faith are treading the straight path. They do not give their recommendations for those who associate partners with God.
15. These words are meant to consign one’s matter to God. The implication is that since God is powerful, He can do anything He intends; however, at the same time He is wise; hence, He will only do what justice and wisdom entail.
16. The actual words are وَقِهِمُ السَّيِّئَاتِ. The word السَّيِّئَاتِ (sins) refers to its consequences. This is in accordance with the principle that in order to express the certainty of a deed and its consquences, a verb is also used to connote intention.
17. “Twice death and twice life,” refers to what is stated in verse 28 of Surah al-Baqarah ie, : “How do you deny God, even though you were dead; then He gave you life. Then He gives death; after that it is He Who will bring you to life. Then you will be returned to Him.”
18. And His decision is the same as what they are facing.
19. Ie., both mercy and torment are under His control. Thus it is He Who shows thunder and lightning and it is He Who sends down rain from the heavens which opens the door of blessings and sustenance.
20. Ie., who pay heed to the actual issue while disregarding bias and prejudice. Everyone knows that this is the first condition to understand an issue.
21. The word “spirit” here refers to divine revelation in which the directive of God assumes the shape of words. Here the Qur’an has specified that no one can acquire this through effort or desire. It descends at God’s behest and only He decides its recipient. There is no other way to acquire it except if a person deceives his soul and keeps receiving inspiration from it the way the mystics do.
22. Ie., the Day of Judgement that confronts a person as soon as he crosses the barrier of death. Moroever, the Quraysh are addressed here who are warned at various instances of that miniature Day of Judgement which after the advent of Muhammad (sws) was looming on their heads.
23. Here, the word اَشَدَّ also encompasses the meaning of اَعْظَم (greater) and اكْثَر (more in number). For this reason, a mention of آثَارًا with قُوَّةً is very appropriate. This reference is to the people of the ‘Ād, Thamud and Madyan etc the details of whose power, numerical strength and architectural and cultural feats have been cited in the previous surahs.
24. He was the right hand man of the Pharaoh and had full share in the injustices perpetrated by him. It is evident from the statements of the Qur’an that he most probably had the status of a prime minister in his government.
25. Though he was from among the Levites and was a paternal cousin of Moses (sws) yet his behaviour in opposing him was the same as the one adopted by Abu Lahab regarding Muhammad (sws). In the Bible, he has been called Korah and it is evident from both the Qur’an and the Bible that he was extremely rich and remained inebriated by his wealth.
26. This refers to the miracle of the staff which was in fact a proof of Moses’ (sws) appointment from God. Besides this, the other signs that were given to him are mentioned in the Qur’an in verse 133 of Surah al-A‘raf.
27. Ie., his miracles are mere acts of magic and his claim that he has been sent by God as His messenger is absolutely false.
28. Though this heinous policy of reducing the number of Israelites in check and keeping them subjugated was already in force from before yet when Moses (sws) began his preaching, it was ordered that this policy should be implemented even more sternly. This verse words refer to it. A subtle point that may here be noted is that slaying boys has been mentioned with the word “sons” and while referring to girls, the words used are “your women.” A little deliberation shows that the first expression strikes at fatherly emotions and the second challenges one’s honour.
29. Ie., all the ways that were adopted for this ended up in failure and the strength of the Israelites continued to increase by the day.
30. It is apparent from this style that by that time the preaching and personality of Moses (sws) had become so well-established that even a tyrannical king as the the Pharaoh did not want to go after him without the support of his tribal chiefs. He did not regard this to be an easy task without their help.
31. Ie., lest the people of his nation be influenced by his preaching and accept it or by organizing these people, which to this time are slaves of the Pharaoh and his people, he may cause a rebellion against them.
32. This is a reference to the privilege which messengers of God have against their opponents. Thus about Muhammad (sws) too it is stated in verse 67 of Surah al-Ma’idah وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ (God will protect you from these people).
33. This is a mention of the same true believer about whom it is said in verse 14 of Surah Yasin that God helped His messengers from a third person. He was a member of the royal family but his sympathies were with Moses (sws) since the very beginning. It is mentioned in Surah al-Qasas that when Moses (sws) accidentally killed a Copt, it was he who came running to him and informed him about the evil intentions of the rulers and advised him to leave Egypt.
34. The reason for this probably was that till that time he considered declaring his faith to be a danger to Moses (sws) and his preaching. However, when he saw that the Pharaoh was after slaying him, he cast this expediency aside and began this speech.
35. In just one sentence, he raised many facts before the Pharaoh and his chiefs. Imam Amin Ahsan Islahi writes:
Firstly, to regard God as one’s Lord is an indisputable fact; if someone says so, he is expressing the radiant truth on which he deserves to be congratulated and supported and not killed.
Secondly, the signs brought by Moses (sws) are a very clear proof of him being an envoy of God; only the blind can refuse to accept that he is God-sent.
Thirdly, the Lord whose messenger he is declaring himself to be is also their Lord; it is their ignorance that they are regarding others besides Him to be their Lord as well. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 39)
36. Ie., in their contention. This style is not adopted to express any doubt by the speaker but rather to give regard to the view of the addressee.
37. This is a reference to the established practice of God prescribed for those who reject their messengers.
38. A little deliberation shows that there is a very subtle sarcasm in these words for the Pharaoh even though the style is general.
39. The actual words are: لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ. The word ظَاهِرِينَ is an accusative of state from the genitive pronoun in لَکُمُ. Many examples of such accusatives of state from genitive pronouns can be seen in the previous surahs.
40. The Pharaoh said these words by interrupting the speech of the true believer. Imam Amin Ahsan Islahi writes:
… It is evident from this uncalled for intervention by the Pharaoh that he had assessed that if the speech of the true believer continued uninterrupted many courtiers would be influenced by it. So like a clever political leader, he tried to over-awe the audience by his sincere intentions, acumen and far-sightedness. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 41)
41. It is evident from this that all these nations existed before the Pharaoh and their anecdotes were fully in the knowledge of the people of his era.
42. How does God lead someone astray? This is explained at the end of the paragraph.
43..Ie., not only did these people not believe in Josepsh (sws) but decided for the future as well by saying that just as God has not sent any messenger to them now, He will not send anyone in future.
44. This is a reference to the established practice of God prescribed for guidance. Imam Amin Ahsan Islahi writes:
At many instances … I have referred to the principle according to which the Almighty deals with His servants: He wants people to duly value the cognizance of good and evil and the blessing of intellect and understanding He has bestowed on them. Those who value these favours are further guided and led by the Almighty. Those who do not value them and while being overwhelmed with their base desires try to cast doubts on the most evident of truths and spend all their intelligence for this purpose, their innate guidance which is found in the nature of every human being is confiscated by the Almighty in retribution of this attitude. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 43)
45. Ie., these people are detestable because they frivolously argue without any proof. The only reason for this is that minds become inflicted with the conceit as to how anything against their beliefs can be true. This obviously is a very disgusting attitude. Thus in retribution for this, the Almighty seals their hearts as a result of which their faculties of sense leave them. This happens in accordance with the established practice explained earlier.
46. The climax to which the speech of the true believer reached must have naturally impressed the courtiers. Thus the Pharaoh interfered again and said what is stated ahead. This was merely a gimmick he played to downplay the serious nature of Moses’ preaching as a result of this speech and in fact becomes a laughing matter.
47. Earlier precisely the same words were uttered by the Pharaoh. This is an exact response to them.
48. It is evident from this that just as the Pharaoh had interrupted his speech, in a similar way, his chiefs and elders too interrupted it and probably tried to reason out with them and convince them to adhere to their ancestral religion. The true believer did not take any notice of the interference of the Pharaoh but he replied to these chiefs and elders and that too in a very moving and sympathetic way. The reason for this could have been that he expected nothing good from the Pharaoh.
49. It becomes evident from this that there is essentially no difference between polythesim and disbelief. Imam Amin Ahsan Islahi writes:
… A person who sets up partners with God in fact disbelieves in Him. This is because in religion it is not merely enough to believe in God; it is essential to believe in Him with all His attributes and rights and the greatest of these rights is to accept His oneness. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 46)
50. The actual words are: لَيْسَ لَهُ دَعْوَةٌ. The negation in them is the negation of benefit of the verb. The translation keeps this aspect into account.
51. Ie., those who commit excesses on themselves by setting up partners with God.
52. Ie., at the time when God’s verdict shall be announced whether it is announced in this world or the next.
53. It is evident from this that after this speech, Pharaoh and his chiefs started to conspire against him in various ways to force him to leave his views and return to his ancestral beliefs. However, the Almighty protected him and they could not harm him in any way. He became eligible for this help and support because the situation and instance in which he declared the truth placed him in a way on the same status which is prescribed for God’s messengers. This inference is reinforced by the words فَعَزَّزْنَا بِثَالِثِ (then We helped him with a third person) of verse 14 of Surah Yasin.
54. Ie., first they were drowned and then they were made to go through the torture of Barzakh, which is referred to ahead. It is evident from the word حَاقَ that this punishment surrounded them in such a manner that they were not able to escape from it in any way.
55. It is evident from this that those whose matter is as evident as the Pharaoh’s and of his followers are made to suffer right after death to encounter circumstances in accordance with their deeds. The reason for this is that there is no need to settle their account of deeds in order to decide their fate. It is actually this scenario which narratives refer to as the torment of the grave. For the righteous also, the principle is the same. Thus for those who are martyred for the cause of the truth it is stated in verse 169 of Surah Āl- ‘Imran:أَحْيَاء عِندَ رَبِّهِمْ يُرْزَقُونَ (they are alive in the presence of their Lord; they are being provided for)
56. The implication of these arrogant leaders would be that neither were their own excuses entertained nor those of their followers that they were under pressure from them; God has pronounced the verdict with complete justice and now all of them are present there to bear the consequences of their misdeeds. It is evident from this that a person, howevermuch he may be oppressed, is liable to accept faith and follow its precepts. He cannot leave this responsibility to others and go scot free.
57. Ie., neither will their alleged deities hear their pleading nor will religious and political leaders be of benefit to them. Also, these pleadings will not be entertained by God. All doors of hope will close on them on that day.
58. This is precisely what the established practice of God is for the messenger and his companions: God’s help necessarily comes to them in this world and their opponents are destroyed. The words الَّذِيْنَ آمَنُوْا of this verse refer to these companions. This established practice of God is explained at a number of instances in this exegesis.
59. Ie., the Day of Judgement. Among these witnesses will be God’s messengers, His angels and the progeny of Abraham (sws) which was accorded this status by God. Details of this are provided at other instances.
60. Ie., of the Torah.
61. This is a reference to the promise mentioned earlier. The implication is that the Prophet (sws) and his companions should remain steadfast. The pharaohs of the Quraysh will meet the same fate as the Pharaoh and his chiefs. If there a real well-wisher of their nation among them, he should keep the example of the true believer before him who had declared the truth in the presence of the Pharaoh. But it is evident from their attitude that every single person from among them is trying his best to propel his nation towards God’s punishment. The Prophet (sws) should rest assured that the judgement of God will soon be delivered. The help of God will manifest itself for the believers with full majesty and these disbelievers will encounter the fate prescribed for the rejecters of God’s messengers.
62. This address is directed towards the Prophet (sws), yet his followers too are subsumed in it. This style of address has been adopted by the Qur’an at various instances. Hence this directive relates to the Muslims as a collectivity. The use of the word “sin” in it should not be any cause of alarm.
63. Ie., the reason for the opposition is greed for superiority and not that the truth has not become evident to them or that they have an argument against it.
64. The Prophet (sws) should rest assured that it is God Who will protect him from the evil of the tyrants.
65. The blind here refers not to the visually blind but whose hearts and intellects have become blind. Similary, those who can see here refer to people who do not merely have sight; they are ones who have insight as well.
66. Ie., are not sensible even in the slightest sense; otherwise, it is not that the truths are not comprehensible.
67. This is a very affectionate style to ask people to worship. The Lord of the worlds is calling people Himself so that they may present their needs to Him. No means or intercession is needed to access Him. Every servant of His can contact Him whenever he wants and wherever he wants and ask whatever he wants. If he asks the right thing, at the right time in the right way, it will definitely be granted to him by God and if it is deferred by Him for some reason, it will be granted at some other time. A person should show contentment and satisfaction on God’s verdicts. He should not lose hope in God and like Satan not adopt rebelliousness or go to a door except that of His. In fact, a person until his last breath should strongly adhere to God.
68. The actual words are: یَسۡتَکۡبِرُوۡنَ عَنۡ عِبَادَتِیۡ. The preposition عَنۡ here indicates that word arrogance also encompases the meaning of showing indifference.
69. In this verse, the word مُظْلِمًا after الَّیۡلَ and لِتَعْلَموا after مُبْصِرًا are suppressed because of contextual indications. Several examples of such a suppression can be seen in earlier surahs.
70. As a result, they evade worship and begin associating partners with Him.
71. Ie., Who created this alternation of night and day for human beings and even though both were conflicting elements of nature created such harmony and consonance between one another that both come together to nourish human beings and in this way by their very existence show that He Who created them is the Lord of human beings as well.
72. This is the essential consequence of God being the creator. This is because if He has no partners in creating or in governing His creatures, why should anyone be made god besides Him?
73. Ie., the Prophet (sws) should worship God alone and show obedience to Him only and wholeheartedly submit to Him.
74. The actual words are: ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخًا. Two verbs are used in them and before each of them a sentence is suppressed in accordance with linguistic principles.
75. These words too are suppressed in the verse in accordance with the style mentioned earlier.
76. Ie., the truth which prophets have explained about God’s power and wisdom and about monotheism and the Hereafter.
77. Ie., the Qur’an which has the same teachings as delineated by other prophets and Books of God. Thus if they have denied the Qur’an, it is as if they have denied all Books of God. This is explained ahead.
78. These words are suppressed in accordance with linguistic principles.
79. Other instances in the Qur’an also allude to this state of affairs: in one breath they will acknowledge their deities while simultaneously rejecting them thinking that this may be of benefit to them.
80. This has been called unjustified because whatever a person acquires in this world is not because of any personal entitlement. Imam Amin Ahsan Islahi writes:
Everything of the heavens and the earth has been created by God and belongs to Him alone. Hence conceit is only befitting for Him and no one else. If anyone else does so then this is بِغَیۡرِ الۡحَقِّ (baseless) and he is trying to wear the special robe of the Almighty which is nothing but polytheism. It is towards this reality that the words of the following narrative allude to: الكبرياء ردائي(greatness is my robe). (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 64)
81. This is a reference to the seven gates whose details have been mentioned at another instance.
82. This is a reference to the established practice of God prescribed for those who reject God’s messengers. It is these two situations which generally arise. Examples of the first of them are mentioned in the Qur’an at a number of places. An example of the second are the Jews who began to be punished once Jesus (sws) had passed away.
83. This is an assurance to the Prophet (sws). If his addressees are repeatedly demanding a sign of punishment from him, he should not be worried. No messenger of God has any say in this regard. It is always God Who decides it and now also He will do so whenever His wisdom appropriately entails.
84. This is a reference to the camel which was like the ship of the desert for the Arabs.
85. The actual words are: كَانُوا أَكْثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً وَآثَارًا فِي الْأَرْضِ. In them اَکۡثَرَ relates to وَآثَارًا فِي الْأَرْضِ and اَشَدَّ relates to قُوَّةً.
86. Ie., the knowledge they had acquired from their worldly means and which they regarded to be the basis of their development in culture and civilization.