بسم الله الرحمن الرحيم
تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيْزِ الْحَكِيْمِ. إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّيْنَ. أَلَا لِلَّهِ الدِّيْنُ الْخَالِصُ وَالَّذِيْنَ اتَّخَذُوْا مِنْ دُوْنِهِ أَوْلِيَآءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُوْنَا إِلَى اللَّهِ زُلْفَى إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِیْ مَا هُمْ فِيْهِ يَخْتَلِفُوْنَ إِنَّ اللَّهَ لَا يَهْدِیْ مَنْ هُوَ كَاذِبٌ كَفَّارٌ.
In the name of God, the Most-Gracious, the Ever-Merciful.
This Book has been revealed from God, in a very thorough manner, Who is Powerful, very Wise.1 We have revealed this Book to you [O Prophet!] with the decisive truth.2 So, worship God alone while sincerely obeying Him only.3 Listen! Pure obedience is for God alone.4 People who have made other guardians besides God and say: “We only worship them so that they can bring us closer to God,”5 God will definitely decide between them in what they are differing. Indeed, God does not guide6 those who are liars and ingrates.7 (1-3)
لَوْ أَرَادَ اللَّهُ أَنْ يَتَّخِذَ وَلَدًا لَّاصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَانَهُ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ.
[These foolish do not think that] had God wanted children, He would have selected anyone from among His creatures [for His own self.8 However,] He is exalted from this. He is the One God, dominant over all. (4)
خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِیْ لِأَجَلٍ مُسَمًّى أَلَا هُوَ الْعَزِيْزُ الْغَفَّارُ.
He has created the heavens and the earth for a purpose.9 He covers the day with the night and the night with the day, and it is He Who has subdued the sun and the moon. Each is moving till an appointed time.10 Listen! He alone is Powerful; very Forgiving.11 (5)
خَلَقَكُمْ مِّنْ نَّفْسٍ وَّاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُمْ مِّنْ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ يَخْلُقُكُمْ فِیْ بُطُوْنِ أُمَّهَاتِكُمْ خَلْقًا مِّنْ بَعْدِ خَلْقٍ فِیْ ظُلُمَاتٍ ثَلَاثٍ ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ لَا إِلَهَ إِلَّا هُوَ فَأَنَّى تُصْرَفُوْنَ.
It is He Who has created you from a single soul; then created a spouse for it from its species and sent down12 eight types13 of cattle for you, male and female [so that you can fulfill your economic needs from them]. He creates you in the wombs of your mothers in one stage of creation after the other14 in three layers of darkness.15 Such is God your Lord. Sovereignty is His. There is no deity except Him. Then where are you being led astray.16 (6)
إِن تَكْفُرُوْا فَإِنَّ اللَّهَ غَنِیٌّ عَنْكُمْ وَلَا يَرْضَى لِعِبَادِهِ الْكُفْرَ وَإِنْ تَشْكُرُوْا يَرْضَهُ لَكُمْ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ثُمَّ إِلَى رَبِّكُمْ مَّرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُوْنَ إِنَّهُ عَلِيْمٌ بِذَاتِ الصُّدُوْرِ.
If you show ingratitude,17 you will not the slightest harm God because God does not need you. True, He does not like ingratitude for His servants. And if you are grateful, He will like it for you.18 [Remember! On the Day of Judgement,] no bearer of burden will bear anyone’s burden. Then your return will be towards your Lord alone;19 so, whatever you have been doing, He will let you know. In reality, He even knows the secrets of the hearts. (7)
وَإِذَا مَسَّ الْإِنْسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيْبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُوْ إِلَيْهِ مِنْ قَبْلُ وَجَعَلَ لِلَّهِ أَنْدَادًا لِّيُضِلَّ عَنْ سَبِيْلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيْلًا إِنَّكَ مِنْ أَصْحَابِ النَّارِ.
[Strange is the case of human beings.] When some calamity strikes a person, he calls God while turning towards Him. Then when his Lord grants Him some favour from Himself, he forgets that for which he was pleading earlier and starts associating partners with God in order to lead people away from His path.20 Tell him [O Prophet!]: Make hay for some days with this disbelief of yours; there is no doubt that one day you will ultimately be among the companions of Hell. (8)
أَمَّنْ هُوَ قَانِتٌ آنَآءَ اللَّيْلِ سَاجِدًا وَّقَآئِمًا يَّحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِی الَّذِيْنَ يَعْلَمُوْنَ وَالَّذِيْنَ لَا يَعْلَمُوْنَ إِنَّمَا يَتَذَكَّرُ أُوْلُوا الْأَلْبَابِ.
[People!] Will those who during the night21 prostrate at times and at times stand humbly [before their Lord], fear the Hereafter and hope for their Lord’s mercy22 and those who have forgotten Him while relying on their associates ever become equal?23 Ask them: Can those who know and those who do not ever be the same?24 In reality, only people of intellect receive a reminder [from all these things].25 (9)
قُلْ يَا عِبَادِ الَّذِيْنَ آمَنُوا اتَّقُوْا رَبَّكُمْ لِلَّذِيْنَ أَحْسَنُوْا فِیْ هَذِهِ الدُّنْيَا حَسَنَةٌ وَأَرْضُ اللَّهِ وَاسِعَةٌ إِنَّمَا يُوَفَّى الصَّابِرُوْنَ أَجْرَهُم بِغَيْرِ حِسَابٍ.
[Leave them to themselves O Prophet and] tell [My servants]: My servants who have embraced faith! Fear your Lord [and remember that] those who adopt goodness in this world, for them is goodness in the Hereafter too. [If you are persecuted in your land, do not lose hope;] vast is God’s earth; [He will open its ways for you and] those [of His servants] who remain steadfast in their trials, for them their reward shall be granted immeasurably. (10)
قُلْ إِنِّیْ أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّيْنَ. وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِيْنَ. قُلْ إِنِّی أَخَافُ إِنْ عَصَيْتُ رَبِّیْ عَذَابَ يَوْمٍ عَظِيْمٍ.
Say: I have been directed that I should worship God alone by reserving my obedience for Him only, and directed that I should be the first Muslim.26 Say: If I disobey my Lord, I fear the torment of a horrific day. (11-13)
قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَّهُ دِينِیْ. فَاعْبُدُوْا مَا شِئْتُمْ مِّنْ دُوْنِهِ قُلْ إِنَّ الْخَاسِرِيْنَ الَّذِيْنَ خَسِرُوْا أَنْفُسَهُمْ وَأَهْلِيْهِمْ يَوْمَ الْقِيَامَةِ أَلَا ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِيْنُ. لَهُم مِّنْ فَوْقِهِمْ ظُلَلٌ مِّنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ ذَلِكَ يُخَوِّفُ اللَّهُ بِهِ عِبَادَهُ يَا عِبَادِ فَاتَّقُوْنِ.
Say: I worship God alone by reserving my obedience for Him only. As for you, you can worship anyone besides Him; [I acquit myself of it.] Say: In reality, only those people are in a loss who have put themselves and their family in loss on the Day of Judgement. Listen: This is plain loss. For them, there will be canopies of fire from above them and also from below them. It is precisely this from which God warns His servants: “My servants! For this reason, fear Me.” (14-16)
وَالَّذِيْنَ اجْتَنَبُوا الطَّاغُوْتَ أَنْ يَّعْبُدُوهَا وَأَنَابُوْا إِلَى اللَّهِ لَهُمُ الْبُشْرَى فَبَشِّرْ عِبَادِ. الَّذِيْنَ يَسْتَمِعُوْنَ الْقَوْلَ فَيَتَّبِعُوْنَ أَحْسَنَهُ أُوْلَئِكَ الَّذِيْنَ هَدَاهُمُ اللَّهُ وَأُوْلَئِكَ هُمْ أُوْلُوا الْأَلْبَابِ.
On the other hand, those who abstained from Satan’s27 worship and directed their attention to God, for them are glad tidings. So, give glad tidings to these servants of Mine; they who listen intently to what is said; then follow what is better of it. It is these who are blessed with guidance from God and it is these who are endowed with intellect. (17-18)
أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ الْعَذَابِ أَفَأَنتَ تُنْقِذُ مَنْ فِی النَّارِ. لَكِنِ الَّذِيْنَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ مِّنْ فَوْقِهَا غُرَفٌ مَّبْنِيَّةٌ تَجْرِیْ مِنْ تَحْتِهَا الْأَنْهَارُ وَعْدَ اللَّهِ لَا يُخْلِفُ اللَّهُ الْمِيْعَادَ.
Then, he upon whom the word of torment has been fulfilled28 and Hell only is his abode now, will you save him who is in Hell? However, those who kept fearing their Lord, for them will be tall mansions and decorated tall mansions above tall mansions.29 Streams will be flowing below them. This is a certain promise of God. God will not go back on His promise. (19-20)
أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَآءِ مَآءً فَسَلَكَهُ يَنَابِيْعَ فِی الْأَرْضِ ثُمَّ يُخْرِجُ بِهِ زَرْعًا مُّخْتَلِفًا أَلْوَانُهُ ثُمَّ يَهِيْجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَجْعَلُهُ حُطَامًا إِنَّ فِیْ ذَلِكَ لَذِكْرَى لِأُوْلِی الْأَلْبَابِ.
[They think that their political authority will never decline?] Have you not seen [O Prophet! that] God sent down water from the heavens and made its streams flow in the land. Then He makes plantation of different colours grow from it. Then when it is about to whither, you see it turning yellow. Then He crushes it to bits. Surely, there is a great reminder in this for those endowed with intellect.30 (21)
أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَى نُورٍ مِّن رَّبِّهِ فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُمْ مِّنْ ذِكْرِ اللَّهِ أُوْلَئِكَ فِیْ ضَلَالٍ مُبِيْنٍ.
[Alas! Their hearts have hardened.] Then will they whose hearts God has opened for Islam and they are on a light from their Lord become equal to those whose hearts have hardened? So, devastation is for those whose hearts have hardened with regard to God’s reminder. It is they who are in open error. (22)
اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيْثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِيْنَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِيْنُ جُلُوْدُهُمْ وَقُلُوْبُهُمْ إِلَى ذِكْرِ اللَّهِ ذَلِكَ هُدَى اللَّهِ يَهْدِی بِهِ مَنْ يَّشَآءُ وَمَنْ يُّضْلِلْ اللَّهُ فَمَا لَهُ مِنْ هَادٍ.
[People!] God has revealed the best word in the form of a Book every part of which is in harmony with the other31 and whose surahs occur in pairs.32 Because of it, the hairs of those who fear their Lord rise on ends. Then their bodies33 and their hearts soften and bend before God’s remembrance.34 This is God’s guidance. Through it, He guides whomsoever He desires [according to His law and also leads astray according to that law] and he who is led astray by God, none can guide him. (23)
أَفَمَن يَّتَّقِیْ بِوَجْهِهِ سُوْءَ الْعَذَابِ يَوْمَ الْقِيَامَةِ وَقِيلَ لِلظَّالِمِيْنَ ذُوقُوْا مَا كُنْتُمْ تَكْسِبُوْنَ.
Then will he who fends off with his face the torment on the Day of Judgement35 become equal to those who are guided? To such wrongdoers, it shall be said: “Taste now the flavour of what you used to do.” (24)
كَذَّبَ الَّذِيْنَ مِنْ قَبْلِهِمْ فَأَتَاهُمْ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُوْنَ. فَأَذَاقَهُمُ اللَّهُ الْخِزْيَ فِي الْحَيَاةِ الدُّنْيَا وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوْا يَعْلَمُوْنَ.
Those before them36 had also similarly denied. So, Our torment visited them from where they could not even imagine. 37 Then God made them taste humiliation in the life of this world38 too and the torment of the Hereafter is far greater. Would that these people understood this! (25-26)
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِیْ هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُوْنَ. قُرآنًا عَرَبِيًّا غَيْرَ ذِیْ عِوَجٍ لَّعَلَّهُمْ يَتَّقُوْنَ. ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيْهِ شُرَكَآءُ مُتَشَاكِسُوْنَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُوْنَ.
We have cited in this Qur’an parables of all sorts39 so that they pay heed. In the form of a Qur’an that is in Arabic in which there is no flaw40 so that they can be secure from God’s torment.41 [If they want to understand the essence of polytheism and monotheism,] God mentions the parable of a slave [for them] who has many masters simultaneously who are in conflict with one another42 and of another slave who is under the complete ownership of a single person. Will the two be alike? [Certainly not! In reality,] God alone is worthy of gratitude but most of them do not know.43 (27-29)
إِنَّكَ مَيِّتٌ وَّإِنَّهُم مَّيِّتُوْنَ. ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِندَ رَبِّكُمْ تَخْتَصِمُوْنَ. فَمَنْ أَظْلَمُ مِمَّنْ كَذَبَ عَلَى اللَّهِ وَكَذَّبَ بِالصِّدْقِ إِذْ جَآءَهُ أَلَيْسَ فِیْ جَهَنَّمَ مَثْوًى لِّلْكَافِرِيْنَ.
[Do not be aggrieved at their stubbornness O Prophet!] You certainly have to die also and they too have to die. Then it is destined that all of you will present your dispute before your Lord on the Day of Judgement. So, on that day, who will be more unjust to his soul who imputed a lie to God and denied the truth44 when it came to them! Will not Hell be the abode of such disbelievers? (30-32)
وَالَّذِیْ جَآءَ بِالصِّدْقِ وَصَدَّقَ بِهِ أُوْلَئِكَ هُمُ الْمُتَّقُوْنَ. لَهُمْ مَّا يَشَآءُوْنَ عِنْدَ رَبِّهِمْ ذَلِكَ جَزَاء الْمُحْسِنِيْنَ. لِيُكَفِّرَ اللَّهُ عَنْهُمْ أَسْوَأَ الَّذِیْ عَمِلُوْا وَيَجْزِيَهُمْ أَجْرَهُمْ بِأَحْسَنِ الَّذِیْ كَانُوْا يَعْمَلُوْنَ.
Indeed, he who came with the truth and those45 who whole-heartedly accepted it as the truth, it is they who will be saved from the torment. For them will be whatever they desire before God. This is the reward of those who are thorough in their deeds. So that46 the deeds they had done, God delivers them of their evil consequences and bless them with their reward, the best reward of their deeds.47 (33-35)
أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُوْنَكَ بِالَّذِيْنَ مِنْ دُوْنِهِ وَمَنْ يُّضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ. وَمَنْ يَّهْدِ اللَّهُ فَمَا لَهُ مِنْ مُّضِلٍّ أَلَيْسَ اللَّهُ بِعَزِيْزٍ ذِی انْتِقَامٍ.
[Why should you fear them, O Prophet?] Is not God sufficient for His servant? They threaten you with those they have made besides Him.48 [Ignore them. God has led them astray] and those who are led astray by God [according to His law,49 none can then guide them and those who are guided by God, none can lead them astray. [So, why should you be scared?] Is God not powerful and one who avenges? 50 (36-37)
وَلَئِنْ سَأَلْتَهُمْ مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلْ أَفَرَأَيْتُمْ مَّا تَدْعُوْنَ مِنْ دُوْنِ اللَّهِ إِنْ أَرَادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كَاشِفَاتُ ضُرِّهِ أَوْ أَرَادَنِیْ بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَاتُ رَحْمَتِهِ قُلْ حَسْبِیَ اللَّهُ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُوْنَ.
If you ask them: “Who has created the heavens and the earth?” they will definitely say: “God.”51 Say: Then have you thought that if God wants to inflict some harm on me, then those [female idols] which you call upon besides God, can they ward off the harm inflicted by Him? Or if God wants to grant me a favour, can they be ones who impede that favour? Say: God is sufficient for me. Those who trust, trust Him. (38)
قُلْ يَا قَوْمِ اعْمَلُوْا عَلَى مَكَانَتِكُمْ إِنِّیْ عَامِلٌ فَسَوْفَ تَعْلَمُوْنَ. مَنْ يَّأْتِيْهِ عَذَابٌ يُّخْزِيْهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُّقِيْمٌ.
Say: People of My Nation! Do according to your way; I will do according to mine.52 Then soon you will know who is visited by the torment that humiliates and on whom descends that torment which stays on.53 (39-40)
إِنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ لِلنَّاسِ بِالْحَقِّ فَمَنِ اهْتَدَى فَلِنَفْسِهِ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيْلٍ.
[Your responsibility is to only make them understand, O Prophet!] There is no doubt that We have revealed this book to you with truth for the guidance of people. Thus, he who is guided, is guided for himself and he who goes astray, then he alone will bear its evil consequences. You have not been made responsible over them. (41)
اللَّهُ يَتَوَفَّى الْأَنفُسَ حِيْنَ مَوْتِهَا وَالَّتِیْ لَمْ تَمُتْ فِیْ مَنَامِهَا فَيُمْسِكُ الَّتِیْ قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُوْنَ.
In reality, it is God Who claims souls when their time of death arrives and those whose time of death has not come, He claims them similarly in the state of sleep. Then those for whom He has decreed death, He holds them back and those who remain, He releases them for an appointed time. There certainly are signs in this for those who reflect.54 (42)
أَمِ اتَّخَذُوْا مِنْ دُوْنِ اللَّهِ شُفَعَآءَ قُلْ أَوَلَوْ كَانُوْا لَا يَمْلِكُوْنَ شَيْئًا وَلَا يَعْقِلُوْنَ. قُل لِّلَّهِ الشَّفَاعَةُ جَمِيْعًا لَّهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُوْنَ. وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوْبُ الَّذِيْنَ لَا يُؤْمِنُوْنَ بِالْآخِرَةِ وَإِذَا ذُكِرَ الَّذِيْنَ مِنْ دُونِهِ إِذَا هُمْ يَسْتَبْشِرُوْنَ. قُلِ اللَّهُمَّ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ أَنتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِي مَا كَانُوْا فِيْهِ يَخْتَلِفُوْنَ.
[In spite of this,] have they made others as intercessors besides God? Tell them: Even if they do not have any authority and intellect? Say: Intercession is solely in the hands of God.55 The sovereignty of the heavens and the earth belongs to Him. Then you will be returned to Him alone. [It is a result of this foolishness that] when God is mentioned alone, they who do not believe in the Hereafter [where the unbiased justice of God shall be delivered], their hearts fret56 and when others except God are mentioned, they become immediately happy.57 [Consign now their matter to God and] say: O God! Creator of the heavens and the earth, Who has knowledge of the seen and the unseen! Only You will decide among Your servants in what they are differing. (43-46)
وَلَوْ أَنَّ لِلَّذِيْنَ ظَلَمُوْا مَا فِی الْأَرْضِ جَمِيْعًا وَّمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ مِنْ سُوْءِ الْعَذَابِ يَوْمَ الْقِيَامَةِ وَبَدَا لَهُم مِّنَ اللَّهِ مَا لَمْ يَكُوْنُوْا يَحْتَسِبُوْنَ. وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوْا وَحَاقَ بِهِم مَّا كَانُوْا بِهِ يَسْتَهْزِئُوْن.
[They are not prepared to believe at this time, but] if these unjust people58 have everything which is in the earth and as much besides, then to be secure from a woeful doom they would [without any hesitation] want to give it as ransom on the Day of Judgement. But they will be faced from God something they never could have imagined.59 The evil consequences of their deeds will come before them and the very thing they had been making fun of will surround them. (47-48)
فَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ نِعْمَةً مِّنَّا قَالَ إِنَّمَا أُوْتِيتُهُ عَلَى عِلْمٍ بَلْ هِيَ فِتْنَةٌ وَّلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُوْنَ. قَدْ قَالَهَا الَّذِيْنَ مِنْ قَبْلِهِمْ فَمَآ أَغْنَى عَنْهُمْ مَّا كَانُوْا يَكْسِبُوْنَ. فَأَصَابَهُمْ سَيِّئَاتُ مَا كَسَبُوْا وَالَّذِيْنَ ظَلَمُوْا مِنْ هَؤُلَاءِ سَيُصِيْبُهُمْ سَيِّئَاتُ مَا كَسَبُوْا وَمَا هُمْ بِمُعْجِزِيْنَ. أَوَلَمْ يَعْلَمُوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَآءُ وَيَقْدِرُ إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُوْنَ.
Thus, [strange is the matter of a] human being. When some calamity strikes [him] he calls Us. Then when We show favour to him from Ourselves, he says: “I have attained this because of my knowledge.” Certainly not! In fact, this is a trial, but most of them do not know.60 Those before them had also said the same thing; so whatever they used to earn was of no avail to them and the evil consequences of their deeds came before them. From these people also who have been unjust to their souls, the evil consequences of their deeds shall soon come before them and they will not be able to defeat God. Do they not know that God gives abundantly to whomsoever He desires and sparingly to whomsoever He desires? In reality, there are many signs in this61 for those who want to accept faith. 62 (49-52)
قُلْ يَا عِبَادِيَ الَّذِيْنَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوْا مِنْ رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيْعًا إِنَّهُ هُوَ الْغَفُوْرُ الرَّحِيْمُ. وَأَنِيبُوْا إِلَى رَبِّكُمْ وَأَسْلِمُوْا لَهُ مِنْ قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُوْنَ.
Tell them: My servants, who have been unjust to their souls [by associating partners with Me,] do not lose hope in God’s mercy. God will forgive all the sins.62 Undoubtedly, He is very Forgiving, Ever-Merciful. Turn to your Lord and be obedient to Him before His torment arrives.64 Then you will not be helped. (53-54)
وَاتَّبِعُوا أَحْسَنَ مَا أُنزِلَ إِلَيْكُم مِّنْ رَّبِّكُم مِّنْ قَبْلِ أَنْ يَأْتِيَكُمُ العَذَابُ بَغْتَةً وَأَنْتُمْ لَا تَشْعُرُوْنَ. أَنْ تَقُوْلَ نَفْسٌ يَا حَسْرَتَى علَى مَا فَرَّطتُ فِیْ جَنبِ اللَّهِ وَإِن كُنْتُ لَمِنَ السَّاخِرِيْنَ. أَوْ تَقُوْلَ لَوْ أَنَّ اللَّهَ هَدَانِیْ لَكُنتُ مِنَ الْمُتَّقِيْنَ. أَوْ تَقُولَ حِيْنَ تَرَى الْعَذَابَ لَوْ أَنَّ لِیْ كَرَّةً فَأَكُوْنَ مِنَ الْمُحْسِنِيْنَ. بَلَى قَدْ جَآءَتْكَ آيَاتِیْ فَكَذَّبْتَ بِهَا وَاسْتَكْبَرْتَ وَكُنْتَ مِنَ الْكَافِرِيْنَ.
Follow the best thing65 that has been revealed to you from your Lord before the torment suddenly visits you and you are not even aware of it. Lest66 someone should say [afterwards]: “I pity my mistake which emanated from me regarding God, and in reality I only continued to make fun.” Or say: “Had God guided me, I too would have been among those who fear him.” Or seeing the torment, say: “Would that I be given the chance to go into the world again so that I could be included among those who are thorough in their deeds!” Why not! [I did send guidance to you. Thus] My revelations had come to you; but you denied them and showed arrogance and remained among the disbelievers. (55-59)
وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِيْنَ كَذَبُوْا عَلَى اللَّهِ وُجُوْهُهُمْ مُّسْوَدَّةٌ أَلَيْسَ فِیْ جَهَنَّمَ مَثْوًى لِّلْمُتَكَبِّرِيْنَ. وَيُنَجِّی اللَّهُ الَّذِيْنَ اتَّقَوْا بِمَفَازَتِهِمْ لَا يَمَسُّهُمُ السُّوْءُ وَلَا هُمْ يَحْزَنُوْنَ. اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيْلٌ. لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ وَالَّذِيْنَ كَفَرُوْا بِآيَاتِ اللَّهِ أُوْلَئِكَ هُمُ الْخَاسِرُوْنَ.
[People!] On the Day of Judgement you will see that their faces are black who [by ascribing partners to Him] have imputed falsehood to God. Will not Hell be the abode of these arrogant people?67 [On that Day,] God will deliver those people in their peaceful abode68 who kept fearing Him. Neither will they be harmed there nor will they be sorrowful. [In reality,] only God is the creator of everything and He alone is the guardian of everything. Only He has the keys of the heavens and the earth. [No one can hand over anything to anyone from His treasures. Hence,] those who have denied God’s revelations, it is they who have incurred loss. (60-63)
قُلْ أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُوْنَ. وَلَقَدْ أُوْحِيَ إِلَيْكَ وَإِلَى الَّذِيْنَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِيْنَ. بَلِ اللَّهَ فَاعْبُدْ وَكُن مِّنْ الشَّاكِرِيْنَ.
Tell them: O Foolish People! [These are evident facts.] In spite of this, you ask me to worship others besides God? Even though [O Messenger!] this revelation has been sent to you as well and to those also who were before you: “If you adhere to polytheism, your deeds will not bear fruit69 and you will definitely end up in loss. Hence never take to polytheism; in fact, worship God alone and be among only His grateful servants.” 70 (64-66)
وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيْعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّماوَاتُ مَطْوِيَّاتٌ بِيَمِيْنِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُوْنَ. وَنُفِخَ فِیْ الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِی الْأَرْضِ إِلَّا مَن شَآءَ اللَّهُ ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُم قِيَامٌ يَنظُرُوْنَ. وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَآءِ وَقُضِیَ بَيْنَهُم بِالْحَقِّ وَهُمْ لَا يُظْلَمُوْنَ. وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُوَ أَعْلَمُ بِمَا يَفْعَلُوْنَ.
These people did not give due importance to God [and set up His partners; yet so powerful is He that] on the Day Judgement, it will be [as if] the entire earth will be in His grasp and the heavens will be folded up in His right hand. He is pure and exalted from what they associate to Him. [On that day, such will be the matter with all the world that] when the trumpet will be blown, all that are in the heavens and the earth will fall down unconscious except those whom God wants.71 Then it will be blown again; so, all of a sudden they will get up and look about72, and the earth will shine with the light of its Lord73 and the register of accounts shall be placed and the messengers will be brought to presence to bear witness and they also who were given the responsibility to bear witness74 and judgement will be passed with fairness among people; they will not suffer any injustice. And each person will be given fully what he had done.75 God very well knows what they have been doing.76 (67-70)
وَسِيقَ الَّذِيْنَ كَفَرُوْا إِلَى جَهَنَّمَ زُمَرًا حَتَّى إِذَا جَاؤُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَتْلُوْنَ عَلَيْكُمْ آيَاتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَذَا قَالُوْا بَلَى وَلَكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِيْنَ. قِيْلَ ادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِيْنَ فِيْهَا فَبِئْسَ مَثْوَى الْمُتَكَبِّرِيْنَ.
[After this,] those who had rejected [the call to monotheism] will be driven to Hell in groups. When they will ultimately reach it, its gates will be opened [for them] and its guards will ask them: “Did not messengers come to you from among yourselves who recite out the revelations of God to you and warn you of that meeting of that day of yours?” They will reply: “Yes, they did come but the word of torment was undoubtedly fulfilled regarding the disbelievers.”77 It will be said: “Enter the gates of Hell to live in it forever.” So, what an evil abode it is for the arrogant.78 (71-72)
وَسِيقَ الَّذِيْنَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَرًا حَتَّى إِذَا جَاؤُوهَا وَفُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوْهَا خَالِدِيْنَ. وَقَالُوْا الْحَمْدُ لِلَّهِ الَّذِیْ صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَآءُ فَنِعْمَ أَجْرُ الْعَامِلِيْنَ.
On the other hand, the people who kept fearing their Lord, will be driven to Paradise group after group. Finally, when they will reach it and its gates will be opened [for them] and their guards will say to them: “Peace be to you; rejoice and enter it forever,” and they will reply to them: “Gratitude be to God Who fulfilled what He promised us and made us the inheritors of the land; now we will stay wherever we like in Paradise,”79 then this will be their reward.80 So, what a befitting reward for those who labour.81 (73-74)
وَتَرَى الْمَلَائِكَةَ حَافِّيْنَ مِنْ حَوْلِ الْعَرْشِ يُسَبِّحُوْنَ بِحَمْدِ رَبِّهِمْ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَقِيْلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِيْنَ.
[On the day when the earth will shine with the light of its Lord] and you will see angels extolling and glorifying their Lord while sitting around His throne.82 On that day, judgement will be passed with fairness and [from every where] it will be proclaimed: “Worthy of praise is God, Lord of the worlds.”83 (75)
(Translated by Dr Shehzad Saleem)
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1. This forms an assurance to the Prophet (sws) and a warning to the disbelievers of the Qur’an. The implic-ation is that no one can impede the intentions of the God Who has revealed this Book. If He is giving some respite to people, it is because His wisdom entails it and if in this period of respite some difficulties are being caused by the disbelievers of this Book, then these too should be considered as being based on wisdom. Hence, these disbelievers must be warned and the Prophet (sws) too must rest assured that if God’s decree is issued no one will be able to avert it.
2. Ie., it has been revealed as a decisive truth in the differences these people have created in polytheism and monotheism.
3. Ie., in a manner that only He is worshipped and without any condition or restriction only He is obeyed.
4. Ie., such pure obedience in which there is not the slightest semblance of adulteration from anyone.
5. All the idolaters of the world generally present this reasoning in favour of their belief of polytheism.
6. Ie., neither guides them in this world nor makes them reach their destination in the Hereafter.
7. Ie., they impute falsehood to God that He has made such and such a person as His associate. The fact is that all favours they receive are from God, yet they extol and praise others.
8. Ie., God would not have waited for them to fabricate sons and daughters for Him; He would have decided for Himself and declared through His messengers that He had chosen such and such a being as His son or daughter.
9. Hence it is not possible that they reach their culmination in accordance with their superstitions and as a result no distinction remains at all between good and evil.
10. The implication is that He is not merely the creator, He also governs His creation. No one can dare interfere in His governance in any way. Thus the sun, the moon, the stars and other heavenly bodies all are punctually moving towards the destination that has been prescribed for them; no one can lead them away.
11. Ie., neither can anyone impede His intentions by prevailing over Him nor can anyone on one’s own give hope of forgiveness to others. If His servants make themselves worthy of forgiveness, He Himself is the greatest forgiver.
12. Here the words اَنۡزَلَ لَکُمۡ (He sent down for you) are used in the way the words اَنۡزَلۡنَا الۡحَدِیۡدَ (We sent down iron) are used in Surah al-Hadid (57:25). This style is employed by the Qur’an to direct the attention of people to the real source of everything.
13. The actual words are: ثَمَانِيَةَ أَزْوَاجٍ. The word زَوْجٌ (singular of اَزْوَاجٍ) refers to a pair as well as to the individual member of a pair. Here, it is used in this latter meaning. Here it refers to the male and female genders of goats, lambs, buffaloes and camels. In Arabia, these four types of domestic cattle were commonly found.
14. Ie., sperm, congealed blood etc which are mentioned in detail at other instances.
15. The three layers of darkness refer to the membrane, the womb and the hollow in which the womb is enclosed.
16. The actual word is: تُصۡرَفُوۡنَ. Imam Amin Ahsan Islahi writes:
... Use of the passive verb تُصۡرَفُوۡنَ is meant to convey that after these manifest facts there was no room for anyone to err, but they had consigned their reins to some devil who was leading them into darkness and taking them away from the truth. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 566)
17. Ie., show ingratitude in spite of the fact that they know that none except God has any role in bringing them into existence.
18. And as a result bless them with His favours and blessings both in this world and the next.
19. Ie., their return will be towards their Lord and not towards their alleged deities.
20. This is stated because the matter of the prominent disbelievers of the Quraysh is under discussion here. They had deviated from God’s way and also strived to lead others astray.
21. Ie., at the time when no one sees them and the worship offered by a person is free from every semblance of pretension.
22. This is a mention of the inner aspect of their prayer which makes them forsake their soft beds and stand before God.
23. This part of the sentence is actually suppressed. It is evident from the emphasis found in speaker’s words. Imam Amin Ahsan Islahi writes:
… Such a style testifies to the firm conviction of the speaker, and it is also evident from this that there is no room for any difference of opinion for the addressee in response to this question. Moreover, a part of the discourse becomes evident without even expressing it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 570)
24. It automatically follows from this that people of knowledge are ones whose traits are mentioned earlier. Imam Amin Ahsan Islahi writes:
... Those who are devoid of these traits are, in the view of the Qur’an, devoid of knowledge even if they are able to travel to the moon and Mars. The reason for this is that the real knowledge needed to be guided in life is that a person know the origin of this universe and its end as well as the attributes of its Creator and the nature of the relationship he has with Him. If he is able to get hold of the key to this matter, he will be able to understand the object and purpose of his life. However, if he is not able to acquaint himself with this knowledge he will wander in the dark even though he may travel to the farthest frontiers of space. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 572)
25. This is an assurance for the Prophet (sws): if they do not believe, it is neither his fault nor that of the Qur’an; in fact, these people are devoid of knowledge and intellect.
26. Ie., he be the foremost to accept the message he is giving others.
27. The actual word is: الطَّاغُوتْ. It can be used for singular, plural, feminine and masculine entitites with appropriate pronouns. Thus the pronoun here is feminine whereas in verse 60 of Surah al-Nisa’ it is masculine.
28. Ie., because of his misdeeds he has become liable for punishment.
29. The actual word is: مَبْنِيَّةٌ. In Arabic, just as the expression بنی الدار means “to build a house,” it also means “to furnish a house.” The word مَبْنِيَّةٌ is ism al-maf‘ul from it.
30. Reminder of the fact that every object of this universe is temporary; thus every sensible person should direct his attention to the eternal kingdom of God that awaits him.
31. So evident is this harmony and similarity that every reader of the Qur’an can feel it. Imam Amin Ahsan Islahi writes:
... If you read the Qur’an, you realize that the same topic appears in various surahs. A novice may regard this as mere repetition; however, those who deliberate on the Qur’an know that it does not contain any repetition. A topic which appears at other places also, does not appear with the same background and context. These are different at different places. The variations depend on the place and placement of the topic under discussion. At one place, an aspect is hidden, while at another it is revealed. Similarly, at one place, the real direction of address may be unspecified, and in another context, it becomes specified. In fact, my years of personal experience show that at one place a word appears to be unclear and at another place, its meaning becomes very clear. Similarly, at one place, the argument of some premise may not be understood; however, at another place, it becomes as clear as the sun. This style adopted by the Qur’an is to imprint its message on the reader. Consequently, it is to express gratitude to the Almighty that I mention the fact that in order to overcome the difficulties of the Qur’an the extent of help I have received from the Qur’an itself is emulated by no other source. The beauty of the Qur’anic message itself entails that it should be read in various styles. If a person has a keen mind, the exquisite variations in presenting the same fact help him in absorbing it in some way or the other. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 1, 28)
32. This also is for the purpose explained earlier.
33. In this verse, the word جُلُوۡدُ occurs in meaning of “hair on the skin of the body” and also of the body itself. It is common in Arabic to refer to the part while speaking of the whole and refer to the whole while speaking of the part.
34. Since the word تَلِیۡنُ is followed by the preposition اِلٰی, it encompasses the meaning of مَيْل (inclined to). The words hearts bending because of softeness mean that no trace of arrogance and haughtiness remains in them. Imam Amin Ahsan Islahi writes:
… If a person has arrogance in him, then his neck and body both become stiff and he walks stamping his feet on the ground. On the other hand, people who have the fear of God in them are humble and down to earth. The effects of this humility are evident in their gait and from every gesture and motion of the body. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 583)
35. This is a picture of utter helplessness because if a person is even slightly in a position, he does not let his face come in harm’s way.
36. This is a reference to the nations who were conclusively communicated the truth by the messengers of God.
37. This happened in accordance with the established practice which is prescribed for those who deny their respective messengers once the truth is conclusively communicated to them. This established practice of God has been referred to at many instances in the earlier surahs.
38. This is because they showed arrogance and rebelliousness with regard to the truth and the punishment of this offence is only disgraceful and humiliating torment from God.
39. The best way to comprehend established facts which prophets of God teach is through parables. For this reason, divine scriptures are replete with parables. Thus parables abound in the Torah, the Psalms and the Gospel, and the very name of Solomon’s scripture is “Proverbs.”
40. Ie., nothing has been said in the style of philosphical haziness; in fact, whatever has been said is stated eloquently in a very simply yet enchanting manner. As a result, the intention of the speaker becomes evident at every instance with full certainty.
41. This is the final purpose for which the Qur’an has been revealed by the Almighy in such a thorough manner.
42. This is stated because such a conflict is inevitable between multiple gods. Thus all the polytheists of the world believe that most of their deities have jealousy and enmity among themselves, which at times results in very long disputes and battles.
43. This is a psychological argument in favour of monotheism. Imam Amin Ahsan Islahi writes:
... The implication is that no slave will be prepared to be in the simultaneous ownership of many masters who not only have different intents but are also at war with one another. He would like to be the slave of just one master. Man’s nature feels content to be a slave to one God because his needs and deficiencies cannot be fulfilled without believing in Him. The reason to believe in one God is not only found within himself but also in the world around him. As far as other gods are concerned, why should he become a slave to them if his needs are fulfilled by the one God? If a person does such a thing, he in fact rebels against his own nature and gets himself entangled in an imbroglio which no sane person can be ready to do so. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 585)
44. Ie., denied the Qur’an which is an embodiment of the truth.
45. The actual words are:صَدَّقَ بِهۤ . The particle مَنْ is suppressed before it on account of concomitant indications.
46. The reason to bring about the Day of Judgement – that was discussed earlier – is explained here.
47. The words اَسۡوَاَ and اَحۡسَن are used in the verse for the reward and punishment of the Hereafter because this punishment is eternal and so is the reward. After that what can be better or worse than this?
48. In response to the Prophet’s call of monotheism, the polytheists would scare him by saying that if he rejected their deities, he was to bear in mind that they would ruin him. Here the reference is to these threats.
49. Ie., according to the law that God leads astray only those who themselves choose to go astray and are not prepared to mend their ways.
50. Ie., avenge those who usurp the rights of others and oppress them.
51. This question is raised so that the attention of the addressees is directed towards the contradictory views they hold.
52. In this sentence the words عَلٰی مَکَانَتِيare suppressed after اِنِّیۡ عَامِلٌ. The implication is that if these people are not willing to change their attitude, the Prophet (sws) too is not going to relent in his efforts; he will continue to carry out the task the Almighty has assigned to him until the verdict of God arrives.
53. This is a reference to the punishment which visits nations if they deny their respective messengers. The feature of this torment is that it humiliates the tyrants and comes to stay until the enemies of the Prophet (sws) are totally routed.
54. The implication is that life and death are in God’s control. Their deities have no say in them so that a person should fear them. The life that will begin after death will begin at His behest. He makes people observe it day and night. Thus when they sleep, it is as if they observe death and when they awake it is as if they observe resurrection. This rehearsal of death and then getting up after it is going on before every person if he has a keen eye. It is to learn this lesson that the believers are taught to supplicate the following words when they awake from their sleep: الْحَمْدُ لِلّٰهِ الذي اَحْيَانَا بَعْدَ ما اَمَاتَنَا وَاِلَيْهِ النُّشُوْرُ (gratitude be to God who raised us to life after He gave us death and to Him is the return). See: Al-Bukhari, no 6316; Muslim, no. 6887.
55. Thus it is specified in the Qur’an that if it happens, it will happen with God’s permission and will take place only for those God allows and whatever will be stated in it shall be nothing but the truth. There is no chance for a person to say something unjust in God’s presence.
56. This is because on account of their misdeeds, they see no possibility of their salvation.
57. This is because it raises the hope in them that their deities will save them through their intercession.
58. Ie., those who have been unjust to their souls by associating partners with Him.
59. Ie., they will come to know that great is God in His graciousness, He is also as great in His justice and stern in retribution.
60. Ie., they do not know that sustenance and blessings are not obtained due to the knowledge and ability of human beings but are obtained solely through God’s will and wisdom and it is on the basis of this will and wisdom that He tests the patience of some by giving them abundantly and tests the gratitude of some by giving them sparingly. Imam Amin Ahsan Islahi writes:
… It is He Who gives it in large quantities to whomsoever He wills and small quantities to whomsoever He wills. There are so many people who are born with silver spoons in their mouths without any effort or struggle and so many who struggle very hard in this world and also have the knowledge to earn worldly gains. However, they are able to earn only the amount which God has ordained for them. It also is a common observation that today a person is a millionaire or a billionaire and possesses great power and authority; however, the very next day he goes bankrupt or ends up in jail. If, in spite of these observations all around him, a person is arrogant enough to believe that his own knowledge and planning are responsible for his status and wealth (اِنَّمَا اُوتِيتُهُ عَلَي عِلْمٍ), then it must be conceded that there is something wrong with his senses. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 600)
61. Ie., signs that the sovereignty of the universe rests with God and He is all-knowing, all-wise. He has created this word for a test and the result of this test is bound to come out. Thus, the Hereafter is certain to come. It is a requisite of God’s justice and His knowledge and wisdom.
62. The verb in لِّقَوۡمٍ یُّؤۡمِنُوۡنَ, in the opinion of this writer, is meant to express intention. Thus the translation takes into account this aspect.
63. Ie., they should not seek the support of others while losing hope in God. If they repent after confessing their sin, He will forgive even the greatest of sins.
64. This is a reference to the torment which necessarily comes as a result of denying God’s messengers.
65. Ie., the Qur’an which is free of any traces of adulteration and is the final Book of God. It explains the various facts of religion – religion whose precepts are based on human nature – in such a unique and moving style in such eloquent Arabic that even the most thick-headed person cannot say that ambiguity remains at any place.
66. The actual words are: أَن تَقُولَ نَفْسٌ يَا حَسْرَتَى. A governing noun (muḍaf) is suppressed before the word اَنۡ in accordance with linguistic principles. The translation takes this aspect into account.
67. Ie., it should be in Hell because who else by such tyrants are worthy of this abode?
68. Ie., in Paradise where there is peace for them in entirety.
69. The Qur’an has stated at a number of instances that God does not accept any deed from those who commit polythesim. He accepts the virtuous deeds of only those of His servants who worship Him alone and do not associate anyone with Him.
70. This has been stated that because with polythesim a person does not remain thankful to God; in fact, by including others in worshipping Him becames an absolute ingrate.
71. This probably is a reference to the angels who will be busy glorifying and extolling God around His throne. They are mentioned at the end of the surah.
72. What is said earlier is built upon here. Imam Amin Ahsan Islahi writes:
… What is implied is that when such is the horror of this day, who can dare try to advocate and intercede for someone before God by cajoling Him. Similarly, who can claim to be a peer of the God whose might is such that one sound of His trumpet can knock people unconscious and another sound bring them back to consciousness? (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 611)
73. Ie., the earth which will come into existence with new laws and principles on the Day of Judgement and instead of our sun will shine with God’s light as a result of which all that is beyond what can be felt and seen will also come forth in this light. The Qur’an has referred to this at a number of instances.
74. Ie., the progeny of Abraham (sws) who were made witnesses to the preaching of God’s prophet on earth. Obviously, they would be represented by their reformers. Verse 78 of Surah al-Hajj and verse 22 of Surah Āl-i ‘Imran have explained this status of the progeny of Abraham (sws).
75. Ie., no one will suffer injustice and everyone will reap what they have sown.
76. All these details have been presented so that the Idolaters open their eyes to the actual reality and think of the desires they are harbouring.
77. This sentence expresses intense sorrow: alas! The decision of God which He had taken on the very first day has been implemented.
78. This is a trait of the disbelievers who are under discussion. It shows the reason for their denial: arrogance.
79. Ie., they can stay wherever they want to with full authority and jurisdiction. Imam Amin Ahsan Islahi writes:
... It is evident from this that in Paradise nothing will impede the desires and intentions of a person to materialize. This is an abode which cannot be imagined in this world. Its reality will only be understood when this new world will appear with its new laws and mankind also appears in it with new strengths and abilities, and this new earth will shine with the radiance of its Lord instead of that of the sun. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 615)
80. This is the answer to the conditional clause which is actually suppressed.
81. Earlier فَنِعْمَ أَجْرُ الْعَامِلِينَ occurs in exact contrast to فَبِئۡسَ مَثۡوَی الۡمُتَکَبِّرِیۡنَ of verse 72. A requirement of this contrast was that here apparently words like خَاشِعِيْن or مُتَّقِيْن should have been used. However, by using the word عَامِلِينَ, the Qur’an has indicated that the real thing needed to enter Paradise is deeds. In the words of Imam Amin Ahsan Islahi, those who dream to go to Paradise on the basis of some hypothetical intercession are living in a fool’s paradise.
82. After moving ahead from verse 67, when we reach here, it becomes very evident that this verse is adjacent to: وَ اَشۡرَقَتِ الۡاَرۡضُ بِنُوۡرِ رَبِّهَا. The translation attempts to keep this in consideration. The angels mentioned here are ones who carry the throne and those who belong to their category. This is evident from the words: حَافِّينَ مِنْ حَوْلِ الْعَرْشِ.
83. Ie., the believers too will say this and those who carry the throne will say it with them. Imam Amin Ahsan Islahi writes:
It is evident from this verse that what makes God worthy of praise and gratitude is His justice and His discernment of truth and falsehood. If this does not exist, then this world is a place where evil reigns supreme and people are not called to account for it. If this is the case of this world, then no one can regard its creator to be worthy of praise and gratitude. When on the Day of Judgement perfect mercy and perfect justice manifest themselves, the anxiety and doubt of everyone will be appeased and every part of the universe will reverberate with cries of His praise and gratitude. In other words, the dawn of praise and gratitude which people awaited will appear and this new world will dazzle with the light of God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 616)