Surah al-Mu’minun

 

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْمِ

قَدْ أَفْلَحَ الْمُؤْمِنُوْنَ. الَّذِيْنَ هُمْ فِیْ صَلَاتِهِمْ خَاشِعُوْنَ. وَالَّذِيْنَ هُمْ عَنِ اللَّغْوِ مُعْرِضُوْنَ. وَالَّذِيْنَ هُمْ لِلزَّكَاةِ فَاعِلُوْنَ. وَالَّذِيْنَ هُمْ لِفُرُوجِهِمْ حَافِظُوْنَ. إِلَّا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِيْنَ. فَمَنِ ابْتَغَى وَرَآءَ ذَلِكَ فَأُوْلَئِكَ هُمُ الْعَادُوْنَ. وَالَّذِيْنَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُوْنَ. وَالَّذِيْنَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُوْنَ. أُوْلَئِكَ هُمُ الْوَارِثُوْنَ. الَّذِيْنَ يَرِثُوْنَ الْفِرْدَوْسَ هُمْ فِيْهَا خَالِدُوْنَ.

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

Those believers succeeded1 who show humility in their prayer,2 who desist from frivolity3 and who pay zakah4 and who guard their private parts – except for their wives and slave-maidens5 because in their case there is no blame on them. Indeed, those who desire others besides them, it is they who exceed the limits.6 – And those who give due regard to their
trusts and to their promises,7 and those who guard their prayers.8 It is these people who will be the masters9 of Firdaws, who are the masters of Firdaws.10 They will abide in it forever. (1-11)

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِّنْ طِيْنٍ. ثُمَّ جَعَلْنَاهُ نُطْفَةً فِیْ قَرَارٍ مَّكِيْنٍ. ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِيْنَ. ثُمَّ إِنَّكُمْ بَعْدَ ذَلِكَ لَمَيِّتُوْنَ. ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُوْنَ.

[If those who deny you do not believe in this,11 then they should see: “We had created a human being from the essence of clay.12 Then [for future,] making it into [a dripped] fluid, We placed it in a secure spot.13 Then We gave this drop of fluid the form of a blood clot and made the clot into a lump of flesh and created bones of the lump and covered the bones with flesh. Then We made it into a new creation altogether.”14 So, blessed is God, the best of creators.15 Then this also is a fact that after this you have to surely die and that you will definitely also be raised to life on the Day of Judgement.16 (12-16) 

وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِيْنَ. وَأَنزَلْنَا مِنَ السَّمَآءِ مَآءً بِقَدَرٍ فَأَسْكَنَّاهُ فِی الْأَرْضِ وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَادِرُوْنَ. فَأَنشَأْنَا لَكُمْ بِهِ جَنَّاتٍ مِّنْ نَّخِيْلٍ وَّأَعْنَابٍ لَّكُمْ فِيْهَا فَوَاكِهُ كَثِيْرَةٌ وَّمِنْهَا تَأْكُلُوْنَ. وَشَجَرَةً تَخْرُجُ مِنْ طُوْرِ سَيْنَآءَ تَنْبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلْآكِلِيْنَ. وَإِنَّ لَكُمْ فِی الْأَنْعَامِ لَعِبْرَةً نُّسْقِيْكُمْ مِّمَّا فِی بُطُوْنِهَا وَلَكُمْ فِيْهَا مَنَافِعُ كَثِيْرَةٌ وَمِنْهَا تَأْكُلُوْنَ. وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُوْنَ.

And [not only this] We have made over you seven skies one over the other,17 and We never became oblivious to Our creatures.18 And We sent down water from the skies according to a measure,19 then lodged it in the earth20 and [if] We [wanted] We could also have taken it back. Then from it We made orchards of dates and grapes spring up for you. There are many fruits in it by which you savour your taste buds21 and from which you also eat. Similarly, grew that tree22 also which comes out from Mount Sinai. It sprouts with oil and is also a good curry [in the form of oil] for those who eat.23 And indeed for you, there is a great lesson in cattle.24 From among what is in their bellies,25 We make you drink [milk that is tasty]26 and there are also many other benefits in them for you27 and from them you also obtain your food and you are also carried on ships28 [that sail in the sea].29 (17-22) 

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِّنْ إِلَهٍ غَيْرُهُ أَفَلَا تَتَّقُوْنَ. فَقَالَ الْمَلَأُ الَّذِيْنَ كَفَرُوْا مِنْ قَوْمِهِ مَا هَذَا إِلَّا بَشَرٌ مِّثْلُكُمْ يُرِيْدُ أَن يَّتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَآءَ اللَّهُ لَأَنزَلَ مَلَائِكَةً مَّا سَمِعْنَا بِهَذَا فِیْ آبَآئِنَا الْأَوَّلِيْنَ. إِنْ هُوَ إِلَّا رَجُلٌ بِهِ جِنَّةٌ فَتَرَبَّصُوْا بِهِ حَتَّى حِيْنٍ.

[And do you remember the ship in which you sailed out of the storm?] We30 had sent Noah as a Messenger to his nation. So, he called out: “O People of My Nation! Worship God. You have no deity other than Him. Then [by associating partners with Him] do you not fear [His wrath?” When Noah gave this message to them,] the leaders of his nation who had denied said: “He is but a mortal like you. He wants to make himself superior to you.31 Had God wanted to send someone, He would have sent an angel. We have never heard such a thing from our elders of the past.32 Nothing, he is a mortal inflicted with madness. So, wait for some days, [his whims will cease].”33 (23-25) 

قَالَ رَبِّ انْصُرْنِیْ بِمَا كَذَّبُوْنِ. فَأَوْحَيْنَآ إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَآءَ أَمْرُنَا وَفَارَ التَّنُّوْرُ فَاسْلُكْ فِيْهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ وَلَا تُخَاطِبْنِیْ فِی الَّذِيْنَ ظَلَمُوْا إِنَّهُمْ مُّغْرَقُوْنَ.

Noah prayed: “My Lord! Help me through the very thing34 in which they have denied me.” So, We sent a revelation to him: “Build an ark under Our watchful eyes and direction.35 Then when Our directive arrives and the storm bursts,36 place in it pairs of all kinds [of animals,37 male and female] two each and [with them] board on it your people also except those among them about whom judgement has already been passed and do not say38 anything to Me about those who have been unjust to their souls. They are destined to drown.” (26-27)  

فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِیْ نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِيْنَ. وَقُل رَّبِّ أَنْزِلْنِیْ مُنْزَلًا مُّبَارَكًا وَّأَنتَ خَيْرُ الْمُنزِلِيْنَ. إِنَّ فِیْ ذَلِكَ لَآيَاتٍ وَّإِن كُنَّا لَمُبْتَلِيْنَ.

Then when you and your companions board the ship, say: “Gratitude be to the God Who has delivered us from these oppressive people,” and pray: “My Lord! Disembark me in a blessed way and you are the best of those who disembark.”39 Indeed, there are great signs in this anecdote40 and We do subject [people to] trials.41 (28-30)

ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِيْنَ. فَأَرْسَلْنَا فِيْهِمْ رَسُوْلًا مِنْهُمْ أَنِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِّنْ إِلَهٍ غَيْرُهُ أَفَلَا تَتَّقُوْنَ. وَقَالَ الْمَلَأُ مِنْ قَوْمِهِ الَّذِيْنَ كَفَرُوْا وَكَذَّبُوْا بِلِقَآءِ الْآخِرَةِ وَأَتْرَفْنَاهُمْ فِی الْحَيَاةِ الدُّنْيَا مَا هَذَا إِلَّا بَشَرٌ مِّثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُوْنَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُوْنَ. وَلَئِنْ أَطَعْتُمْ بَشَرًا مِّثْلَكُمْ إِنَّكُمْ إِذًا لَّخَاسِرُوْنَ. أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَّعِظَامًا أَنَّكُمْ مُّخْرَجُوْنَ. هَيْهَاتَ هَيْهَاتَ لِمَا تُوْعَدُوْنَ. إِنْ هِیَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوْتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِيْنَ. إِنْ هُوَ إِلَّا رَجُلٌ افْتَرَى عَلَى اللَّهِ كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِيْنَ.

Then, after them, We raised another nation,42 and also sent to them a messenger43 from among themselves with the message:44 “Worship God. You have no other deity than Him. Then do you not fear [His wrath by associating partners with] Him?” The disbelieving leaders of his nation, who had denied the meeting of the last day, and who We had blessed with comfort in the life of this world45 said: “He is but a mortal like you. He eats what you eat and drinks what you drink. Now if you accept what a person similar to you says, you will definitely end up as losers. Does he threaten you: ‘When you die and become clay and bones, will you necessarily be raised up [from your graves]?’ Far-fetched, very far- fetched is what you are being threatened with. Life is only the life of this world. We die and live [right here] and we will never be raised to life. Nothing! This is only a human being who has fabricated A falsehood against God and We will never believe in him.” (31-38) 

قَالَ رَبِّ انْصُرْنِیْ بِمَا كَذَّبُوْنِ. قَالَ عَمَّا قَلِيْلٍ لَّيُصْبِحُنَّ نَادِمِيْنَ. فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَآءً فَبُعْدًا لِّلْقَوْمِ الظَّالِمِيْنَ.

[At this,] the messenger prayed: “My Lord! Help me now through the very thing in which they have denied me.” God said: “Now, it will not be long before regret will overcome them.” Then a harsh cry46 overtook them in accordance with Our true promise and We made them withered plants. So, the curse of God be on such oppressive people. (39-41) 

ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قُرُونًا آخَرِيْنَ. مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُوْنَ. ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَا كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوْهُ فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا وَّجَعَلْنَاهُمْ أَحَادِيْثَ فَبُعْدًا لِّقَوْمٍ لَّا يُؤْمِنُوْنَ.

Then after this, We raised other nations. [They too behaved similarly with their messengers. Thus] no nation ever crosses the time set for it nor falls short of it.47 Then, We sent messengers in succession. [But it only happened that] whenever its messenger came to a nation, they denied it; then We too made one nation follow the other and made them tales. So, they be cursed who do not profess faith [even after messengers of God conclusively communicate the truth to them].48 (42-44)

ثُمَّ أَرْسَلْنَا مُوسَى وَأَخَاهُ هَارُوْنَ بِآيَاتِنَا وَسُلْطَانٍ مُّبِيْنٍ. إِلَى فِرْعَوْنَ وَمَلَئِهِ فَاسْتَكْبَرُوْا وَكَانُوْا قَوْمًا عَالِيْنَ. فَقَالُوْا أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَابِدُوْنَ. فَكَذَّبُوهُمَا فَكَانُوْا مِنَ الْمُهْلَكِيْنَ. وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ لَعَلَّهُمْ يَهْتَدُونَ.

Then We sent Moses and His brother Aaron with Our signs and a manifest proof49 to the Pharaoh and his courtiers. So, they too showed haughtiness and they were a very arrogant people. Thus they said: “Should We believe in what two humans similar to us say even though their nation is our slave?”50 So, they denied both of them and ultimately were destroyed. And We gave Moses [the gift of] the Book so that the people of his nation obtain guidance [from it]. (45-49) 

وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً وَّآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِيْنٍ.

And We similarly made the son of Mary and his mother also a great sign51 and [at the time of a grave tria52] gave refuge to both on a hill-side which was a place of comfort and made a spring to flow there [for them].53 (50) 

يَا أَيُّهَا الرُّسُلُ كُلُوْا مِنَ الطَّيِّبَاتِ وَاعْمَلُوْا صَالِحًا إِنِّیْ بِمَا تَعْمَلُوْنَ عَلِيْمٌ. وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَّاحِدَةً وَّأَنَا رَبُّكُمْ فَاتَّقُوْنِ.

[To these prophets, We only said:] “O Prophets! [Ignore the superstitions54 of these people and] eat pure things [without any hesitation whatsoever] and do righteous deeds. I know whatever you do.55 This ummah of yours is one ummah only56 and I am your Lord. So, fear Me.” (51-52) 

فَتَقَطَّعُوْا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُوْنَ. فَذَرْهُمْ فِیْ غَمْرَتِهِمْ حَتَّى حِيْنٍ. أَيَحْسَبُوْنَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَّالٍ وَبَنِيْنَ. نُسَارِعُ لَهُمْ فِی الْخَيْرَاتِ بَلْ لَّا يَشْعُرُوْنَ.

Then [after them] people mutually split their religion into pieces. Now each group is engrossed in whatever it has. So, let them remain for some days in their frenzy. Do they think that the wealth and children We are continuing to give them, it is as if We are fervently giving them good things? [No,] In fact, they have no awareness of the reality.57 (53-56) 

إِنَّ الَّذِيْنَ هُمْ مِّنْ خَشْيَةِ رَبِّهِمْ مُّشْفِقُوْنَ. وَالَّذِيْنَ هُمْ بِآيَاتِ رَبِّهِمْ يُؤْمِنُوْنَ. وَالَّذِيْنَ هُمْ بِرَبِّهِمْ لَا يُشْرِكُوْنَ. وَالَّذِيْنَ يُؤْتُوْنَ مَآ آتَوْا وَّقُلُوْبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُوْنَ. أُوْلَئِكَ يُسَارِعُوْنَ فِی الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُوْنَ. وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَلَدَيْنَا كِتَابٌ يَّنْطِقُ بِالْحَقِّ وَهُمْ لَا يُظْلَمُوْنَ.

On the other hand, those who fear the might of their Lord and who believe in the revelations of their Lord and those who do not associate partners with their Lord and those who when give something for His cause, give with their hearts trembling [with the thought] that they have to return to their Lord; it is they who are leading others in good works and will attain them – indeed, We do not burden a soul beyond its capacity58 and We have a book which will accurately disclose [what they had been doing in the world] and not the slightest injustice will they suffer. (57-62) 

بَلْ قُلُوبُهُمْ فِیْ غَمْرَةٍ مِّنْ هَذَا وَلَهُمْ أَعْمَالٌ مِّنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُوْنَ. حَتَّى إِذَا أَخَذْنَا مُتْرَفِيْهِم بِالْعَذَابِ إِذَا هُمْ يَجْأَرُوْنَ. لَا تَجْأَرُوا الْيَوْمَ إِنَّكُمْ مِّنَّا لَا تُنصَرُوْنَ. قَدْ كَانَتْ آيَاتِیْ تُتْلَى عَلَيْكُمْ فَكُنتُمْ عَلَى أَعْقَابِكُمْ تَنكِصُوْنَ. مُسْتَكْبِرِيْنَ بِهِ سَامِرًا تَهْجُرُوْنَ.

No, [these disbelievers do not understand it;] in fact, their hearts are oblivious to it and [not only this] they have other involvements. They will remain engrossed in them until when We seize the affluent among them with torment, they will start pleading59 – Do not plead and implore now. We will not the slightest help you now. When My revelations were recited to you, you would turn and run away from the prophet in arrogance60 while making fun of him as if you are leaving a story-teller.61 (63-67)

أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَآءَهُمْ مَّا لَمْ يَأْتِ آبَآءَهُمُ الْأَوَّلِيْنَ. أَمْ لَمْ يَعْرِفُوْا رَسُوْلَهُمْ فَهُمْ لَهُ مُنكِرُوْنَ. أَمْ يَقُوْلُوْنَ بِهِ جِنَّةٌ بَلْ جَآءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُوْنَ. وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ بَلْ أَتَيْنَاهُم بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُّعْرِضُوْنَ.

Then have these people not reflected on this discourse or has something come to them which did not come to their earlier forefathers? Or have they not recognized their messenger; for this reason, they are denying him? Or they say: “He is inflicted a little by madness?62 Certainly not! In fact, He has brought the truth to them but most of them are averse to the truth [because it is against their desires]. And, in reality, had the truth followed their desires [by becoming in conformity with them], then the earth and the heavens and what is between them would have been destroyed.63 No, [this is not the story of some story-teller!] In fact, We have brought to them their share of reminder.64 But they are turning away from their own reminder. (68-71) 

أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ وَّهُوَ خَيْرُ الرَّازِقِيْنَ. وَإِنَّكَ لَتَدْعُوْهُمْ إِلَى صِرَاطٍ مُّسْتَقِيْمٍ. وَإِنَّ الَّذِيْنَ لَا يُؤْمِنُوْنَ بِالْآخِرَةِ عَنِ الصِّرَاطِ لَنَاكِبُوْنَ. وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِم مِّنْ ضُرٍّ لَّلَجُّوْا فِیْ طُغْيَانِهِمْ يَعْمَهُوْنَ. وَلَقَدْ أَخَذْنَاهُم بِالْعَذَابِ فَمَا اسْتَكَانُوْا لِرَبِّهِمْ وَمَا يَتَضَرَّعُوْنَ. حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيْدٍ إِذَا هُمْ فِيْهِ مُبْلِسُوْنَ.

Are you asking for some return from them [that its burden is weighing heavily on them]? So, [tell them that] the reward of your Lord is better [for you] and He is the best provider of sustenance. Indeed, you are calling them to a straight path. But those who do not believe in the Hereafter want to walk away from the straight path. [They do not want to believe whatsoever. Thus in reality] if [We had put them into a trial; then] showed mercy to them and eliminated their hardship, they would have wandered about like this in deep rebelliousness.65 We seized those in torment66 [who were like them among their predecessors], but neither did their hearts bow to their Lord nor did they ever plead.67 Until when We open the door of a grave torment to such people, you see that they have totally lost hope therein. (72-77)

وَهُوَ الَّذِیْ أَنْشَأَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيْلًا مَّا تَشْكُرُوْنَ. وَهُوَ الَّذِیْ ذَرَأَكُمْ فِیْ الْأَرْضِ وَإِلَيْهِ تُحْشَرُوْنَ. وَهُوَ الَّذِیْ يُحْيِی وَيُمِيْتُ وَلَهُ اخْتِلَافُ اللَّيْلِ وَالنَّهَارِ أَفَلَا تَعْقِلُوْنَ.

[People! Listen to what God says.] It is He Who has made for you ears, eyes and hearts.68 [But Alas!] Seldom do you show gratitude. And it is He Who has spread you in the earth and [a day will come when] you will be gathered towards Him.69 And it is He Who gives life and death and the alternation of the night and the day are all in His control. Then do you not understand?70 (78-80)

بَلْ قَالُوْا مِثْلَ مَا قَالَ الْأَوَّلُوْنَ. قَالُوْا أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَّعِظَامًا أَئِنَّا لَمَبْعُوثُوْنَ. لَقَدْ وُعِدْنَا نَحْنُ وَآبَاؤُنَا هَذَا مِنْ قَبْلُ إِنْ هَذَا إِلَّا أَسَاطِيْرُ الْأَوَّلِيْنَ.

They do not understand. In fact, they have said the same thing what their predecessors had said. They have said: “When We die and become clay and bones, will we be raised to life again? This has been promised to us and to our forefathers as well. Nothing at all! These are only tales of the ancient.” (81-83)

قُلْ لِّمَنِ الْأَرْضُ وَمَنْ فِيْهَا إِنْ كُنْتُمْ تَعْلَمُوْنَ. سَيَقُولُوْنَ لِلَّهِ قُلْ أَفَلَا تَذَكَّرُوْنَ. قُلْ مَنْ رَّبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيْمِ. سَيَقُوْلُوْنَ لِلَّهِ قُلْ أَفَلَا تَتَّقُوْنَ. قُلْ مَنْ بِيَدِهِ مَلَكُوْتُ كُلِّ شَيْءٍ وَّهُوَ يُجِيْرُ وَلَا يُجَارُ عَلَيْهِ إِن كُنْتُمْ تَعْلَمُوْنَ. سَيَقُوْلُوْنَ لِلَّهِ قُلْ فَأَنَّى تُسْحَرُوْنَ.

Tell them: “If you know, then speak out: ‘To whom belongs this earth and those who are [living] in it?’” They will definitely reply: “God.” Say: “So, do you not receive a reminder [from it.]”71 Ask them: “Who is the Lord of the seven heavens and the glorious throne?” They will definitely say: “They also belong to God.” Say: “So, [by associating partners with] God, do you not fear [Him]?” Ask them: “If you know,72 then speak out: ‘Who is it Who has authority over everything and He gives refuge but no one other than Him can give refuge?’” They will definitely say: “All this is in God’s authority.” Say: “Then where do you lose your senses?” (84-89)

بَلْ أَتَيْنَاهُمْ بِالْحَقِّ وَإِنَّهُمْ لَكَاذِبُوْنَ. مَا اتَّخَذَ اللَّهُ مِنْ وَّلَدٍ وَّمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَّذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَانَ اللَّهِ عَمَّا يَصِفُوْنَ. عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَتَعَالَى عَمَّا يُشْرِكُوْنَ.

No, nothing! In fact, We have brought the truth to them and indeed they are absolute liars. God has not made anyone His offspring; and neither is there any other deity besides Him. If such was the case, each deity would have taken His creation and separated himself, and then they would have attacked each other.73 Exalted is God from such things they state. He knows the manifest and the hidden.74 Hence far aloft is He from what they associate with Him. (90-92)

قُل رَّبِّ إِمَّا تُرِيَنِّيْ مَا يُوْعَدُوْنَ. رَبِّ فَلَا تَجْعَلْنِيْ فِی الْقَوْمِ الظَّالِمِيْنَ. وَإِنَّا عَلَى أَنْ نُّرِيَكَ مَا نَعِدُهُمْ لَقَادِرُوْنَ.

Pray [O Prophet!]: “My Lord! If you show me the torment75 with which they have been threatened, Lord! do not include me among these unjust people.” And indeed We are fully capable [to bring forth before your eyes and] show to you the torment with which We are threatening them.76 (93-95)

اِدْفَعْ بِالَّتِیْ هِیَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُوْنَ. وَقُلْ رَّبِّ أَعُوْذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِيْنِ. وَأَعُوْذُ بِكَ رَبِّ أَنْ يَّحْضُرُوْنِ.

In response to their evil, do what is good. We are fully aware of whatever evil they are uttering. And keep praying: “Lord! I seek your refuge from the prompting of the devils77 and my Lord! I also seek your refuge that they come to me.”78 (96-98)

حَتَّى إِذَا جَآءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُوْنِ. لَعَلِّي أَعْمَلُ صَالِحًا فِيْمَا تَرَكْتُ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا وَمِنْ وَّرَآئِهِم بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُوْنَ. فَإِذَا نُفِخَ فِی الصُّوْرِ فَلَآ أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَّلَا يَتَسَآءَلُوْنَ. فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُوْلَئِكَ هُمُ الْمُفْلِحُوْنَ. وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُوْلَئِكَ الَّذِيْنَ خَسِرُوْا أَنْفُسَهُمْ فِیْ جَهَنَّمَ خَالِدُوْنَ. تَلْفَحُ وُجُوهَهُمُ النَّارُ وَهُمْ فِيْهَا كَالِحُوْنَ.أَلَمْ تَكُنْ آيَاتِیْ تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُوْنَ. قَالُوْا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّيْنَ. رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُوْنَ. قَالَ اخْسَؤُوْا فِيْهَا وَلَا تُكَلِّمُوْنِ. إِنَّهُ كَانَ فَرِيْقٌ مِّنْ عِبَادِیْ يَقُوْلُوْنَ رَبَّنَآ آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَّاحِمِيْنَ. فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّى أَنْسَوْكُمْ ذِكْرِیْ وَكُنْتُمْ مِّنْهُمْ تَضْحَكُونَ. إِنِّیْ جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوْا أَنَّهُمْ هُمُ الْفَائِزُوْنَ.

[They will not give up their pranks] until when death hovers over any one of them, he will say: “Lord! You people send me back79 that I may earn good deeds in what I have left behind.” Certainly not! This is merely a statement that he is uttering.80 In front of them will now be a barrier till that Day when they will be raised. Then when the trumpet is sounded, there will be no relationship between them nor will they be able to seek help from one another. At that time, those whose scales are heavy will only succeed and those whose scales are light, it is they who have put themselves in loss. They will forever remain in Hell. Fire will burn down their faces and their faces will be distorted in it81 – were not My revelations read out to you; then you would deny them? They will say: “Our Lord! Our misfortune enveloped us and we really were those who had gone astray. Our Lord! If you take us out [once], then if we repeat what we did, we will definitely be among the unjust.” It shall be ordered: “Be off with you! Abide in it and do not talk to Me.” There were some among My servants82 who would pray: “Our Lord! We have professed faith; so, forgive us and have mercy on us and you are best of those who show mercy.” So, you made fun of them until [it was as if] they made you forget Our remembrance also83 and you ridiculed them. Today, We have rewarded them for their patience so that it is they only who have succeeded. (99-111) 

قَالَ كَمْ لَبِثْتُمْ فِی الْأَرْضِ عَدَدَ سِنِيْنَ. قَالُوْا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَاسْأَلْ الْعَادِّيْنَ. قَالَ إِنْ لَّبِثْتُمْ إِلَّا قَلِيْلًا لَّوْ أَنَّكُمْ كُنْتُمْ تَعْلَمُوْنَ.

[At that time,] a person will say:84 “By the count of years, how long would you have stayed on earth?” They will reply: “A day or a part of the day; but you ask this to those who have kept count.”85 A person will say: “You only stayed for a short while. Would that you knew!”86 (112-114) 

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَّأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُوْنَ. فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيْمِ. وَمَنْ يَّدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ إِنَّهُ لَا يُفْلِحُ الْكَافِرُوْنَ. وَقُل رَّبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَيْرُ الرَّاحِمِيْنَ.

[People! You have become heedless to that Day.] Then, do you think that We have created you without a purpose and you will not be returned to Us? So, very exalted87 is God, the real sovereign.88 None is a deity except Him;89 Master of the glorious throne.90 And those who invoke some other deity with God about which they have no evidence, their account rests with God. [They are disbelievers and] disbelievers undoubtedly will never succeed.91 [Leave them to themselves, O Prophet!] and pray: “My Lord! Forgive me and have mercy on me; you are the best of those who show mercy.”92 (115-118)

Kuala Lumpur

15 June 2013

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1. Ie., it has been decided for them they shall necessarily be successful. This style expresses the certainty of an event that is to take place in the future. It is also found in other languages. When will these glad tidings materialize? This question is answered at the end of the paragraph that they will live in Paradise forever.

2. Ie., they express obedience, humility and modesty before their Lord. This is precisely the essence of the prayer. If it is present in the prayer, a person feels that not only his back and head, but also his heart has bowed down before God.

3. The word is: اللَّغْو. It is used for every act that is nonsensical, silly and purposeless. The implication is that believers abstain from things that have no objective and which have no consequence in the life of a person, not to speak of big sins. This, in a passing way, also refers to those frivolous acts which emanated from the disbelievers against Islam and the Muslims. Thus at another instance it is said that when believers hear something nonsensical, they ignore it and tell their addressees that for their own selves are their deeds and for them their deeds. In other words, they neither indulge in ridiculous things nor engage with those who indulge in them.

4. Zakah refers to that wealth which is given to meet the needs of the collectivity at God’s behest to please Him. Like the prayer, it has always existed in the religion of the prohets. Thus the addressees of the Qur’an knew what it meant. It was not something alien to them so that its rates and exemptions be stated. They knew all these things just as they were aware of the rituals and utterances of the prayer. It is evident from the Qur’an that it forms a pair with zakah. While the prayer links a person to God, zakah links him to his fellow human beings. Both these things are necessary for the success mentioned in this verse.

5. Besides wives, slave-women are mentioned here because till that time slavery had not ended. Thus in spite of the prohibition of enslaving men and women revealed in Surah Muhammad, it was essential to keep this exception for the slaves already found in the society. Later, the Qur’an directed people to do mukatabat with these slaves. It was a declaration of the fact that the slaves had the authority to be liberated through this document.

Here it may be kept in mind that at the time of the Qur’an’s revelation, slavery was considered essential for economic and social needs the way the institution of interest is in current times. In markets, slave-men and slave-women were bought and sold, and affluent houses had slave-men and slave-women of all ages. In such circumstances, a sudden directive for their emancipation would have resulted in many evils: for livelihood, men would have been forced to resort to beggary and women to prostitution. For this reason, the Qur’an adopted a gradual way to eradicate this evil from the society and after many gradual measures of eradication, revealed the law of mukatabat referred to earlier. After that, no option remained to enslave any person who was able to stand on his feet with virtue and righteousness.

6. The implication is that ascetism is not what is demanded. Sexual relations with the wife are absolutely permitted. However, except for her, these relations are absolutely prohibited if they are in the form of adultery, temporary marriage (muta‘), sodomy or bestiality. They cannot be expected from a Muslim. Yet it should remain clear that there is no possibility in the words of the verse to interpret them as referring to masturbation and other similar acts. They are confined to sexual relations with another individual and cannot relate to self-gratification in this regard. The reason for this is that the preposition عَلَي (on/upon) does not collocate with حَافِظُوْن (those who guard) and thus there necessarily exists a tadmin in this expression, and words such as عن الوقوع علي أحد (from indulging with anyone) are suppressed after حَافِظُوْن. Thus, the object from which the exception is sought in this expression is not the ways of sexual-gratification: it is the individuals with whom a person can establish sexual relations. The verse does not mean that no way of sexual-gratification is allowed except through wives and slave-women; it means that except for wives and slave-women, one cannot appease one’s sexual urge with any other individual.

7. This is a very comprehensive expression for all moral directives in religion. Imam Amin Ahsan Islahi writes: 

أمأنأت  refers to all trusts which our Lord has blessed us with in the form of strengths, abilities, obligations and responsibilities or in the shape of favours, blessings, riches and offspring. Also included in them are things people have been entrusted with or those discharging which is our responsibility according to the norms. In a similar way, also included in it are the covenants and promises our Lord has taken from our nature in the unseen world or taken in this world in the form of the shari‘ah through His messengers. Moreover, it also comprises all those promises and covenants which we made with God through our nature or through His prophets. Similarly, it also consists of promises made with a group or an individual in this world, whether they are written or oral or are thought to be understood in a civilized society even if they are not made orally or in writing. It is stated by the Almighty that it is these servants of His who abide by all these trusts and promises. They are neither dishonest and rebellious in the matter of their Lord nor are ones who are unfaithful to His creatures or go back on their word with them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 299) 

8. It was with the prayer with which the attributes of the believers began earlier and it is with the prayer with which it has ended now. This shows the significance of the prayer in religion: it guards all the high morals needed in religion and as such is a guarantee for a person to adhere to religion. No doubt, even after that, the onslaughts of Satan continue but he cannot remain permanently lodged in the heart, if a person is regular in the prayer. The prayer continues to ward it off and like a wall protects his heart and mind from the attacks of Satan. It is for this reason that even in times of danger it has been directed that if a person is on foot or on a conveyance, he must offer it. Imam Amin Ahsan Islahi has pointed to some other aspects as well. He writes: 

... The prayer has been mentioned at the beginning with regard to its essence: humility before God and at the end with regards to punctuality, vigilance and diligence in offering it. This is because the blessings found in the prayer can only be reaped when it has the essence of humility in it and is also continuously guarded. This is the plant of paradise which does not grow unless it is fully nourished. A little negligence leaves it barren and fruitless. In fact, there is a danger that it might completely wither away. If we want to gain real benefit from it, we must save it from the onslaughts of Satan and nurture it very punctually in a very diligent way. It is then when we will get some idea of the comfort of the eyes God has concealed in it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 299) 

9. The actual word used is: الْوِارِثُوْنَ. It is evident from its various usages in the Qur’an that many a time it gets stripped from its complete meaning and on such occasions connotes the meaning of simply any “owner” or “master.” In the opinion of this writer, precisely this is what has happened here too.

10. This is the most common word for Paradise and is found in almost all human languages. It is used twice in the Qur’an. Once here and once in verse 107 of Surah al-Kahf. The way it is used there shows that it has become a proper noun to refer to the name of Paradise.

11. Ie., do not believe that after death people will be raised to life again and there believers will have some place as Paradise to live in.

12. Ie., in the beginning when in the womb of the earth human beings passed through the same stages before they were born as they now do in the wombs of their mothers. At another place, it is indicated that the essence of clay mentioned here came into being through the addition of water as result of which it took the shape of rotten clay. Then this clay became dry from its top like an egg shell so that after passing through various phases of development when the physical form of a human being was complete, the shell ripped apart and the human being emerged complete and perfect in form. This is similar to how today certain young ones of animals emerge from eggs.

13. This is a mention of the second phase after which human beings started to be born from the wombs of their mothers and this process is still going on. The details of this process which are stated ahead are well known. Today scientific tools have made it possible for us to view these minute details with precision. It is the miracle of the Qur’an that what it said centuries ago has been validated by human observation.

14. Ie., blew the spirit in it after his physical form was complete and in fact fashioned it into a unique creation called a human being.

15. This is a mention of the emotions which should necessarily come to the tongues of all those who reflect on all these stages of creation of a human being. In the verse, a superlative noun is annexed to a plural entity. Hence it is stripped of its superlative connotation and merely expresses the perfection of the attribute. This is a common usage of a superlative in Arabic. Students of the Qur’an should not feel any reluctance in this.

16. This is the real purport for which the attention of the addressees is directed towards their stages of creation. Imam Amin Ahsan Islahi writes: 

... Now the question arises: is all this happening of its own accord? Is this gradual progress in creation and all this nourishment the result of an unrestrained substance called matter? Is all this power and wisdom and all this providence and affection an absolutely purposeless drama which has no consequence or fate? Cannot He Who can fashion a drop of water into a human being, recreate him after he dies? It is these questions in which the foolish, even if they were called by respectable names as philosophers and scientists, have differed. The Qur’an has directed the attention of human beings to their stages of creation in order to give answers to these questions. They do not need to go far. Reflection on their own selves will lead them to the answers of all these questions. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 304) 

17. The actual words are: سَبْعَ طَرَائقَ. طَرَائق is the plural of طَرِيْقَة. It also connotes “layers.” By mentioning the attribute, the Qur’an actually wants to point to the noun it qualifies. Thus it means precisely what is meant by سَبْعَ سَمَاوَاتٍ طِبَاقًا at other places.

18. Ie., God did not forget human beings after creating them. He is continuously nourishing and nurturing them.

19. This is the mention of the water which God lifts from the seas into the atmosphere and then sends it down in the form of rain. It is always rained down in a specific measure and quantity except for the purpose of admonition or punishment, when God makes it incessant and therefore destructive.

20. So that it can be collected and becomes useful for all the creatures. It is only God’s grace that this is happening otherwise not a single drop could have stayed on the earth’s surface.

21. These parallel words have been suppressed.

22. Ie., the olive tree which is specially grown in the area of Sinai. 

23. The actual word is: صِبْغ. It is not defined to imply its benefits. Ie., صبغ طيب للآكلين. This curry was very famous in Arabia and they would consume it like butter as a tasty and energizing liquid. It is known that it also held religious sanctity among the People of the Book.

24. The word عِبْرَة is used in this verse. It is not defined to magnify it.

25. At another instance, this conciseness has been elaborated: it refers to the dung and blood found in the bellies.

26. This is the second object of نُسْقِيْكُمْ. At another instances it is expressed as: خَالِصًا سَآئِغاً لِّلشَّارِبِيِنَ.

27. These other benefits are also known. They are used as means to transport and as beasts of burden also. They also help in cultivation and harvesting. Their flesh, hides, wool and even faeces are used.

28. Earlier the creation of human beings was discussed. The purpose was to direct attention towards the possibility of re-creation in the Hereafter. After that, those things are discussed which show God’s providence in an elaborate way. Imam Amin Ahsan Islahi writes: 

Here one must not lose sight of the real thing: the purpose of mentioning these things is to teach a lesson: can it be imagined about the Lord Who has provided every need of a human being in such minute detail that He will dissociate Himself from His ceatures after creating them? And is not the necessary consequence of being bestowed with these favours that He bring about a day in which human beings are held accountable for their responsibilities: those who have fulfilled them should be rewarded and those who have spent their life in oblivion by regarding this world to be a place of amusement be punished? Obviously, human nature and intellect bear witness to this second option. People who do not recognize the right of the Benevolent after obtaining all the favours from Him or serve others besides Him are ingrates and thankless individuals. They shall necessarily bear the consequence of their thanklessness. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 307)

29. A camel is metaphorically known as ship of the desert. It is for this reason that the Qur’an has mentioned it and the ship of the sea together.

30. From here onwards the same premise is validated through historical facts which was earlier validated through the world found within a person and that outside him. However, for this a very subtle type of digression is adopted. Thus with the mention of the ship an incident is mentioned in which people were actually saved through a ship. It is like switching to a topic because of an incidental similarity.

31. Ie., he wants to become a leader by playing a bluff on them that he is God’s envoy. Imam Amin Ahsan Islahi writes: 

... One must observe the subtlety [in this sentence]. It is not stated that he wants to snatch away their leadership; on the contrary, it is stated that he wants to make them subservient  to him. The poison found in this sentence to incite the simple masses is apparent to every keen eye. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 313) 

32. The implication is that in the first place they question how a mortal like him can guide them; an angel should have been sent to guide them; moreover, whatever he is presenting is a total deviation from their religion and against the ways of their forefathers.

33. This they stated to assure their people: the anecdotes of reward and punishment narrated by him should be ignored since they are merely his whims and they should not be over-awed by him.

34. Ie., from the punishment Noah (sws) had been warning them of and they were making fun of it. Its details are found in Surah Nuh.

35. It is evident from the Bible that the whole work-plan of the construction of this ark with all its minute details was communicated by God to Noah (sws). This was so that he was able to face the circumstances which he would soon encounter.

36. The actual words are: فَارَ التَّنُّوْرُ. It is an idiom like حمي الوطيس etc. In such idioms, the meaning of the idiom understood by the connoisseurs of the language is the real thing and not the meaning of the individual words.

37. This is with regard to a specification that exists in the mind, ie. the pair of every animal that could be needed after the storm.

38. Ie., it is possible that after seeing his nation drown, Noah (sws) is overcome by emotions of sympathy and compassion. If such is the case, even then he should utter nothing. This is because once the Almighty decides to destroy a nation after conclusive communication of the truth to it, then no one has the option to pray or plead for it.

39. This is a supplication of migration. In fact, this supplication encompasses a great glad tiding. Imam Amin Ahsan Islahi writes: 

... The implication is that now your Lord has delivered them from the wretched and the wicked. He will now make them disembark the way a hospitable host does and wherever He makes them land, He will make that place blessed for them. They will grow and develop there and through these few people and resources of livelihood this world will once again become populated. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 317) 

40. Ie., the signs that prophets were true prophets and the way this lesser day of jugdement has ensued, that greater day of judgement will also come about – the greater day which these prophets have been emphatically annnouncing.

41. The implication is that the trials through which Noah (sws) and his companions passed before reaching this phase were destined for them. This is because those trials were a requisite of the scheme on which this world has been created. Deliberation shows that these words also subtly warn the addressees of the prophet: they should not be misled by the circumstances in which they now see the prophet and his companions; they are a requisite of this scheme and this scheme never changes for anyone.

42. This is a reference to the ‘Ad and the Thamud of whom anecdotes have been mentioned in Surah al-A‘raf.

43. Ie. Hud (sws) to the ‘Ad and Salih (sws) to the Thamud.

44. In the verse, the particle اَنْ occurs before which a governing noun (mudaf) is suppressed. This is its translation.

45. These attributes are stated in a manner that the real reason of their arrogance is highlighted as a result of which they were not able to see the real greatness of the messenger: after seeing his apparent form they wondered how they could accept the superiority of a person who neither had wealth nor political authority.

46. This connotes God’s punishment. It is used in the Qur’an to refer to every form of it. There is no reason to make it specific to the punishments related to noise and sound.

47. This is an admonition to the addressees: they should not ask for the punishment to be hastened; nations before them that have denied messengers of God could neither meet their fate earlier than what it was destined for nor could they delay it; hence once their term is completed, they too will be destroyed; this period of respite that they have will not be reduced if they impress to hasten it; God has fixed it in accordance with His wisdom; as soon as it ends, not one moment will they have. The decision of God will be implemented right at that time.

48. It is evident from this that the curse of God still exists for those who did not accept faith even after direct conclusive communication of the truth from the messengers. Thus if they are mentioned even today, God curses them.

49. Signs refer to the miracles which were given to Moses (sws) and Aaron (sws) to warn the Pharaoh and his followers and “manifest proof” refers to the miracle of the staff. Imam Amin Ahsan Islahi writes: 

... This is the mention of the specific after the general. The staff actually had the status of the ultimate and decisive  proof. Hence it is dubbed as سُلْطَانٍ مًبِيْنٍ. Through this miracle, the Pharaoh and his courtiers suffered a humiliating defeat in front of their nation and all their adept magicians. At some instances in the Qur’an, it is referred to as بَيِّنَةُ, which means a very clear proof. The word سُلْطَان is used in the meaning of God’s sanction and permission as it is used in this verse of Surah al-Rahman: لاَ تَنْفُذُوْنَ إِلاَّ بِسُلْطَانٍ. These words are also very apt for the miracle of the staff because it had the status of divine sanction in the hands of Moses (sws). (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 321) 

50. This is an explanation of their arrogance: they regarded themselves to be above the truth and denied it merely because it had been presented to them by their slaves.

51. The actual word is: آيَةُ. It has not been defined to magnify it. In other words, he was a great sign from his very existence, from the conclusive reward and punishment that he stood for and for a day, when this world and these heavens would be transformed into a new world and new heavens.

52. This is a reference to the birth of Jesus (sws) when Mary was trying to find a place of isolation where she could deliver the child while remaining secure from the blame and allegations of people.

53. Ie., it was a calm place on high ground and a spring of pure clear water flowed in it. It is further explained in Surah Maryam that there was a laden date-tree there as well.

54. Ie., their polytheistic superstitions because of which they had prohibited certain pure and wholesome things upon themselves.

55. Ie., God knows the good and bad deeds they do. Hence, He will reward people for their virtues and necessarily punish those who are guilty of bad deeds.

56. The implication is that people have set up separate ummahs in the name of religion whereas the religion given to them by God was only one. Hence the ummah too is primarily one. Imam Amin Ahsan Islahi writes: 

... The Qur’an does not accept that the prophets and messengers who came to this world invited people towards separate religions and created separate ummahs. On the contrary, it claims that every prophet struggled to set up only one ummah – the Muslim ummah. When nations spoiled this religion, God sent other prophets and messengers to reform the state of affairs. Those prophets and messengers did not present anything but the real religion; they expended all their efforts to make people adhere to the real religion and if and when it was according to God’s wisdom, they explained the requirements of this religion even further. The Qur’an is the last rung of this blessed ladder. It has presented the real religion  – to which Adam (sws) and Noah (sws) all the way to Jesus (sws) called people – in its original pristine form. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 326) 

57. This is an admonition sounded to people on their thick-headedness: because of their life of comfort, affluence and abundance in wealth and children, they think that God is merciful to them and this is a proof of their success. It is stated that this is their misperception. They are not able to understand that this is God’s law of respite in which they are gradually left with no excuse for denial. This will lead them to destruction and they will not be able to find any way out from it.

58. Ie., the attributes which the Almighty demands His creatures to adopt are not beyond their capacity. Every person has been created by God in a way that He has the strength to lead a life with these attributes and as a result become worthy of God’s Paradise because of His deeds.

59. This is because torment primarily comes for the affluent who reject their messenger because of their arrogance which inflicts them as a result of their wealth and authority. However, others who side with them because of their influence are also included in the ambit of this torment.

60. The actual words are: مُسْتَكْبِرِيْنَ بِهِ. The antecedent of the pronoun in them is the prophet whose recital of revelations is mentioned earlier. The preposition ب shows that it also encompasses the meaning of making fun. It is this making fun of and showing arrogance to a messenger whose consequences are discussed in the whole surah. Hence this antecedent is very evident from the purport of the discourse.

61. The actual words are: سَامِرًا تَهْجَرُوْنَ. Here, in the opinion of this writer, سَامِرًا is the pre-posed object of تَهْجَرُوْنَ. Ie., they are leaving a person whose words are not the slightest worthy of any attention. Thus it is mentioned at many places that the things they say are but tales of the ancient: إنْ هَذَا إلاَّ أَسَطِيْرُ الاَوَّلِيْنَ.

62. This style depicts rebuke and reprimand. The implication is that if any of these was the case, they could have been regarded to have an excuse. However, the fact is that they have fully understood God’s word. They know that this guidance is the same as the one which was brought by their forefathers: Abraham (sws) and Ishmael (sws). They have fully recognized the messenger and also very well know the difference between wisdom and madness; yet in spite of this are denying.

63. This is because in such a case good instead of evil, oppression instead of justice, vice instead of virtue, dishonesty instead of honesty and most of all polytheism instead of monotheism would have been affirmed and proclaimed and all the moral system of the world would have been disrupted.

64. Ie., the reminder which is in their language and is being presented to them by a person from among them. God is not asking them to follow a prophet who lives far away from them. This topic of looking with favour on the Arabs and of conclusively communicating the truth to them has been mentioned with such detail at other instances in the Qur’an also.

65. The implication is that the real problem lies in the hearts of the disbelievers who do not accept the truth. Hence the Prophet (sws) should rest assured that there is no ambiguity in his message; he is only calling them to tread the straight path.

66. The actual words are: وَ لَقَدْ أَخَذْنَاهُمْ. Concomitant indications shows that they actually mean: و لقد أخذناهم اشياعهم. Imam Amin Ahsan Islahi:  

... The pronoun هُمْ does not refer to the Quraysh. It refers to those similar to them in earlier nations. In Arabic, such pronouns do occur as a result of pronounced similarity and correspondence. Examples of such usage exist both in the Qur’an and in classical Arabic literature. The eloquence found in it is that when God seized them it was as if He seized the Quraysh because both were guilty of the same crime. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 337) 

67. An incomplete verb is suppressed before the indefinite verb in the verse and the word تَضَرُّع is used for “pleading.” It is used for that pleading and imploring which is the result of a heart that is soft. The word إِسْتَكَانَة in the verse expresses this softness.

68. Ie., for what reason? Imam Amin Ahsan Islahi writes:  

... For the sole purpose that they hear the words of counsel and wisdom which are being narrated to them, see the signs found in themselves and around them and to which their attention is being directed and reflect on the consequences which emanate from them and which are being presented to them in a clear way. This is the real use of the ears, the eyes and the intellect. However, such are these wretched people that instead of demanding reasoning to validate the truth they are demanding the lash of punishment. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 338) 

69. Here in one sentence the Qur’an with such great eloquence has indicated how a day of judgment must take place and also a proof of monotheism. The implication is that people have been scattered on earth the way a farmer scatters seeds in his land so that one day he harvests and accumulates the crop they produce and never likes any other person to share the crop that he had sown.

70. Ie., do not understand that when all this system is in God’s control and in spite of diversity and differences is working in absolute harmony, from where have His partners arisen?

71. Ie., reminder of the fact that no one except God is worthy of worship and it is not the slightest difficult for Him to re-create mankind and jinnkind after He makes them die.

72. These words occur earlier as well. At both instances, they are a sarcastic remark on the discrepancy in the thought of the addressees. The implication is that he should ask the people who claim to be knowledgeable that on the one hand they believe in all these things and on the other associate partners with God and when they are reminded of the Hereafter, they say that these are tales of the ancients. What sort of foolishness is this? A little deliberation shows that this is the same sort of contradiction which Muslims of current times are afflicted with. Thus, contrary to other nations of the world, it is not correct to believe that the idolaters of Arabia thought that the earth and the heavens had separate deities or thought that their deities had a standing against God or that they had any share in making the heavens and the earth and that between them. They only believed that the angels were daughters of God and that God had included them in His divinity; hence if they were able to please those angels by worshipping them, God would be pleased with them because of it.

73. This is a decisive argument in favour of monotheism: after fully observing the awesome nature of the universe, the amazing order and discipline in its system and the harmony found among its various elements any upright person cannot the slightest have any inclination towards polytheism.

74. Ie., when He Himself fully knows everything what need does He have to make partners?

75. This is stated because if a messenger’s migration from his nation takes place in the form of death, then this punishment visits it once he passes away. This was the case with Jesus (sws) and his nation.

76. This is the final warning on which the surah has ended. Advising the messenger to supplicate in these words in very adverse circumstances clearly shows that the promise of dominance and help for him and his companions was about to be fufilled, and it would happen in his lifetime as a result of which those who denied him would definitely be destroyed. At this instance, the Prophet (sws) has been asked to supplicate to be separated from the unjust. This is a very subtle reference towards migration which is an essential phase of a messenger’s preaching endeavour. It takes place before his people are punished.

77. This refers to both devils among mankind and among jinnkind who whisper suggestions into the hearts of people. Their attitude is under discussion here.

78. Ie., if the devils among mankind make these suggestions, he seeks refuge from them before God that they come to him for debate and disorder.

79. The actual words are: رَبِّ ارْجِعُوْنِ. God is addressed in the plural here because at that time God will not be before him; in fact, His angels will be there standing around him to arrest him.

80. Ie., expressing his yearning and regret; otherwise, it is obviously a futile demand; its time has passed.

81. Ie., their faces will be turning hideous.

82. The actual words are: فَرِيْقٌ مِنْ عِبَادِيْ. Here the word فَرِيْقٌ specially refers to the poor among the Muslims who would generally be made a target of mockery and laughter.

83. Ie., they became so involved in making fun of Muslims that they forgot that they had a God Who was observing what they did.

84. The actual word is: قَالَ. Its speaker is neither God nor some angel; it is, in fact, in the meaning of: قَاَلَ قَائِلٌ. It has been explained in verses 102-104 of Surah Taha that this dialogue will take place between them.

85. This is an expression of aversion from those who will answer. In the words of Imam Amin Ahsan Islahi it is as if even a question about the life, of which the length and comfort had totally engrossed them, is today burdening them.

86. Ie., knew that short is the period God has fixed to obtain eternal reward or punishment.

87. Ie., He is exalted and it is beneath Him that He do something meaningless and create this universe merely for entertainment.

88. Hence a day of justice will necessarily come about and He will decide reward and punishment for the oppressed and the oppressors.

89. Hence none will be able to influence His verdict.

90. Thus only those verdicts will emanate from Him that emanate from the throne of someone glorious.

91. The surah began with the words: قَدْ أفْلَحَ المُوْمِنُوْنَ. After that the subject of warning was taken up and readers may observe that the surah is now ending on the words: لاَ يُفْلِحُ الْكَافِرُوْنَ.

92. This is the same prayer that has been referred earlier in verse 109. The Qur’an has stated that the arrogant would make fun of it. Imam Amin Ahsan Islahi writes: 

... It is evident from being advised to pray thus that the Prophet (sws) was to adhere to his stance and keep praying as told. It would open the doors of forgiveness and mercy for him. It was also a glad tiding in the garb of a prayer for the believers. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 350)