وَيَوْمَ يِحْشُرُهُمْ جَمِيْعًا يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُمْ مِّنَ الْإِنْسِ وَقَالَ أَوْلِيَآؤُهُم مِّنَ الْإِنْسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَّبَلَغْنَآ أَجَلَنَا الَّذِيَ أَجَّلْتَ لَنَا قَالَ النَّارُ مَثْوَاكُمْ خَالِدِيْنَ فِيهَا إِلاَّ مَا شَآءَ اللّهُ إِنَّ رَبَّكَ حَكِيْمٌ عَليْمٌ. وَكَذَلِكَ نُوَلِّيْ بَعْضَ الظَّالِمِيْنَ بَعْضًا بِمَا كَانُواْ يَكْسِبُوْنَ. يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَـمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَقُصُّوْنَ عَلَيْكُمْ آيَاتِي وَيُنْذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَـذَا قَالُواْ شَهِدْنَا عَلَى أَنفُسِنَا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَشَهِدُوْا عَلَى أَنفُسِهِمْ أَنَّهُمْ كَانُوْا كَافِرِينَ. ذَلِكَ أَنْ لَّـمْ يَكُنْ رَّبُّكَ مُهْلِكَ الْقُرَى بِظُلْمٍ وَأَهْلُهَا غَافِلُوْنَ. وَلِكُلٍّ دَرَجَاتٌ مِّـمَّا عَمِلُوْا وَمَا رَبُّكَ بِغَافِلٍ عَمَّا يَعْمَلُوْنَ. وَرَبُّكَ الْغَنِيُّ ذُو الرَّحْمَةِ إِنْ يَّشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِنْ بَعْدِكُم مَّا يَشَآءَ كَمَآ أَنشَأَكُمْ مِّنْ ذُرِّيَّةِ قَوْمٍ آخَرِينَ.إِنَّ مَا تُوْعَدُوْنَ لَآتٍ وَمَا أَنتُمْ بِـمُعْجِزِيْنَ. قُلْ يَا قَوْمِ اعْمَلُوْا عَلَى مَكَانَتِكُمْ إِنِّي عَامِلٌ فَسَوْفَ تَعْلَمُوْنَ مَن تَكُوْنُ لَهُ عَاقِبَةُ الدِّارِ إِنَّهُ لاَ يُفْلِحُ الظَّالِمُوْنَ. (١٢٩-١٣٥)
Keep in mind the day, when He will gather all these [wrongdoers,1 and then will say:] “O groups of Jinn! You have led away many from mankind.”2 And their companions from humankind will immediately say: “Lord, we have thoroughly benefited from one another3 and [today] we have reached the time you had prescribed for us4 … God will say: “Now, fire is your abode; you will abide in it forever except if God wills. Indeed. Your Lord is All-Knowing,5 Wise. We let these wrongdoers get hold of each other in this way because of their misdeeds. O Groups of Jinn and Humans! Have there not come to you messengers from among you who recited My revelations to you and warned you of the Day of Meeting?6 They will say: “We bear witness against our own selves.” [Alas!] The life of this world deceived them and now they are testifying against themselves that they were disbelievers. [We sent] these [messengers] because your Lord will not destroy the cities because of their injustice when their inhabitants are not aware of [the reality]. The ranks of each of these are now according to his deeds, and your Lord is not unaware of they have been doing. Your Lord is self-sufficient and merciful.7 If He wants He can take you away and after you bring forth in your place whosoever He wills just as He raised you from the offspring of others.8 [Remember] that which you are promised is bound to come.9 You cannot humble [God]. [O Prophet!] Say: “O People of Mine! You tread on your ways and I will tread on mine.10 So, soon you will know who attains the final success.11 In reality, the unjust will never succeed.12 (128-135)
وَجَعَلُوْا لِلّهِ مِـمِّا ذَرَأَ مِنَ الْـحَرْثِ وَالْأَنْعَامِ نَصِيْبًا فَقَالُوْا هَـذَا لِلّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللّهِ وَمَا كَانَ لِلّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُوْنَ. وَكَذَلِكَ زَيَّنَ لِكَثِيْرٍ مِّنَ الْمُشْرِكِيْنَ قَتْلَ أَوْلَادِهِمْ شُرَكَآؤُهُمْ لِيُرْدُوْهُمْ وَلِيَلْبِسُوْا عَلَيْهِمْ دِينَهُمْ وَلَوْ شَآءَ اللّهُ مَا فَعَلُوْهُ فَذَرْهُمْ وَمَا يَفْتَرُوْنَ. وَقَالُوْا هَـذِهِ أَنْعَامٌ وَحَرْثٌ حِجْرٌ لَّا يَطْعَمُهَآ إِلَّا مَنْ نَّشَآءُ بِزَعْمِهِمْ وَأَنْعَامٌ حُرِّمَتْ ظُهُوْرُهَا وَأَنْعَامٌ لَّا يَذْكُرُوْنَ اسْمَ اللّهِ عَلَيْهَا افْتِرَاء عَلَيْهِ سَيَجْزِيهِم بِمَا كَانُوْا يَفْتَرُوْنَ. وَقَالُوْا مَا فِىْ بُطُوْنِ هَـذِهِ الْأَنْعَامِ خَالِصَةٌ لِّذُكُوْرِنَا وَمُحَرَّمٌ عَلَى أَزْوَاجِنَا وَإِنْ يَكُنْ مَّيْتَةً فَهُمْ فِيْهِ شُرَكَآءُ سَيَجْزِيهِمْ وَصْفَهُمْ إِنَّهُ حِكِيْمٌ عَلِيْمٌ. قَدْ خَسِرَ الَّذِيْنَ قَتَلُوْا أَوْلَادَهُمْ سَفَهًا بِغَيْرِ عِلْمٍ وَحَرَّمُوْا مَا رَزَقَهُمُ اللّهُ افْتِرَآءً عَلَى اللّهِ قَدْ ضَلُّوْا وَمَا كَانُوْا مُهْتَدِيْنَ. (١٣٦-١٤٠)
[Their oppression has reached the extent that] they have set aside for God a share from the cultivated land created by Him and from the cattle. And they say: “This is for God” – they claim – “and this for our associates of God.” Then what is for their associates cannot not reach God, but the share of God can reach their associates.13 How ill is what they judge! In a similar way for many idolaters, their associates with God have made the killing of their children as alluring14 so as to ruin them and to make their religion doubtful to them.15 Had God willed, they would not have done so.16 So, leave them to these falsehoods. They, in accordance with their whims, say: “These animals and these crops are prohibited. Only they may eat it whom we allow.” [Similarly,] there are some animals whose backs are prohibited [according to them]. And there are some animals on which they do not pronounce the name of God, by concocting a lie on God. God will soon punish them for this lie. And they say: “Whatever is in the womb of these animals is only lawful for our men and unlawful for our women. However, if it is still-born, then both can share [in eating] it. God will soon punish them for these things. Indeed, He is wise and all-knowing.17 Inflicted with loss are certainly those who killed their children out of foolishness without having any knowledge. And whatever sustenance God had granted them, they regarded it as unlawful by concocting a lie on God.18 They have indeed gone astray and will never be guided. (136-140)
وَهُوَ الَّذِي أَنشَأَ جَنَّاتٍ مَّعْرُوْشَاتٍ وَغَيْرَ مَعْرُوْشَاتٍ وَّالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُوْنَ وَالرُّمَّانَ مُتَشَابِـهًا وَّغَيْرَ مُتَشَابِهٍ كُلُوْا مِنْ ثَـمَرِهِ إِذَا أَثْـمَرَ وَآتُوْا حَقَّهُ يَوْمَ حَصَادِهِ وَلَا تُسْرِفُوْا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِيْنَ. وَمِنَ الْأَنْعَامِ حَـمُولَةً وَّفَرْشًا كُلُوْا مِـمَّا رَزَقَكُمُ اللّهُ وَلَا تَتَّبِعُوْا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِيْنٌ. (١٤١-١٤٢)
[It is not their associates; rather] it is God Who has created various types of orchards; [some of them] are creepers19 and others not.20 He, [similarly,] created date-palms and brought forth crops which have fruits of all sorts and olives, and pomegranates alike and different to one another as well.21 Eat of the produce of these when they ripen22 and give away what is due of them upon the harvest day.23 And do not waste away.24 God does not like those who waste away [in this way]. He alone has created animals to carry you and to carry your burdens and others also who walk close to the ground.25 Benefit from what God has given you26 and do not walk in the footsteps of Satan;27 he is your inveterate enemy. (142)
ثَـمَانِيَةَ أَزْوَاجٍ مِّنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنثَيَيْنِ نَبِّؤُونِي بِعِلْمٍ إِن كُنْتُمْ صَادِقِيْنَ. وَمِنَ الْإِبِلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنثَيَيْنِ أَمْ كُنْتُمْ شُهَدَآءَ إِذْ وَصَّاكُمُ اللّهُ بِـهَـذَا فَمَنْ أَظْلَمُ مِـمَّنِ افْتَرَى عَلَى اللّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ. (١٤٣-١٤٤)
[From this cattle] take eight males and females: two from the species of the sheep and two from the species of the goat. Then ask them:28 “Has God forbidden you their males or females or the offspring that is in the wombs of their females? 29 Answer me with some basis if you are truthful.”30 [Similarly,] two from the species of the camel and two of the cow. Then ask: “Has God forbidden you their males or females or the offspring that is in the wombs of their females? Were you present at the time when God directed you about this?” 31 Then who can be more cruel than the person who fabricated a lie on God so that he can lead people astray without any knowledge. God will never guide such cruel people.32 (143-144)
قُل لَّا أَجِدُ فِىْ مَا أُوْحِيَ إِلَيَّ مُحَرَّمًا عَلَى طَاعِمٍ يَّطْعَمُهُ إِلاَّ أَن يَكُوْنَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَـحْمَ خِنْزِيْرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُوْرٌ رَّحِيْمٌ. (١٤٥)
Tell them [O Messenger]: “I find not in what has been revealed to me through inspiration forbidden to a person who eats things which are edible,33 unless it be carrion, or blood poured forth or the flesh of swine because all these are unclean34 or in, disobedience to God, animals slaughtered in someone else’s name.35 But whoever is driven by necessity, neither intending to be desirous nor exceeding the limits,36 then God is forgiving and ever-merciful.” (145)
وَعَلَى الَّذِيْنَ هَادُوْا حَرَّمْنَا كُلَّ ذِيْ ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ إِلاَّ مَا حَـمَلَتْ ظُهُوْرُهُـمَا أَوِ الْـحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذَلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ وِإِنَّا لَصَادِقُوْنَ. فَإِنْ كَذَّبُوْكَ فَقُلْ رَّبُّكُمْ ذُوْ رَحْمَةٍ وَّاسِعَةٍ وَلَا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِيْنَ. (١٤٦-١٤٧)
[This however is true that] for those who adopted Judaism, We forbade all animals with nails37 and the fat of the goat and the cattle, except what adhered to their backs and intestines or to a bone.38 This is the punishment We gave them for their rebelliousness39 and We were absolutely truthful.40 If they deny you even after this, then tell them: “Very vast is the mercy of your Lord [but at the same time, this also is a fact that if the respite given by Him expires, then] the punishment of the wrongdoers will not be warded off from them.41 (146-147)
سَيَقُوْلُ الَّذِيْنَ أَشْرَكُوْا لَوْ شَآءَ اللّهُ مَآ أَشْرَكْنَا وَلَـا آبَآؤُنَا وَلَـا حَرَّمْنَا مِنْ شَيْءٍ كَذَلِكَ كَذَّبَ الَّذِيْنَ مِنْ قَبْلِهِمْ حَتَّى ذَاقُوْا بَأْسَنَا قُلْ هَلْ عِنْدَكُمْ مِّنْ عِلْمٍ فَتُخْرِجُوْهُ لَنَا إِن تَتَّبِعُوْنَ إِلَّـا الظَّنَّ وَإِنْ أَنتُمْ إِلَّـا تَـخْرُصُوْنَ. قُلْ فَلِلّهِ الْـحُجَّةُ الْبَالِغَةُ فَلَوْ شَآءَ لَـهَدَاكُمْ أَجْمَعِيْنَ. قُلْ هَلُمَّ شُهَدَآءَكُمُ الَّذِيْنَ يَشْهَدُوْنَ أَنَّ اللّهَ حَرَّمَ هَـذَا فَإِنْ شَهِدُوْا فَلاَ تَشْهَدْ مَعَهُمْ وَلَـا تَتَّبِعْ أَهْوَآءَ الَّذِيْنَ كَذَّبُوْا بِآيَاتِنَا وَالَّذِيْنَ لَا يُؤْمِنُوْنَ بِالآخِرَةِ وَهُمْ بِرَبِّـهِمْ يَعْدِلُوْنَ. (١٤٨-١٥٠)
[In response to this] the polytheists will now say: “Had God willed, neither we nor our forefathers would have indulged in polytheism or would we have declared anything as unlawful.”42 In a similar way, those before them had also denied until they tasted Our punishment. Ask them: “Do you have any knowledge which you can present before us?” [In reality,] you are merely following conjecture and only making speculations. Tell them: “God now only has [for you] hujjah al-balighah.43 Then [also think that] had He willed He would have guided all of you [and never cast you in polytheism and misguidance].44 Tell them: “Bring forth those witnesses who will testify [on the basis of knowledge and reason] that God has regarded this thing to be prohibited.” Then if they stand up with [false] witness [with stubbornness] do not bear witness with them and do not follow the desires45 of those who have denied Our revelations, who do not believe in the Hereafter and associate partners with their Lord. (148-150)
قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلاَّ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَلاَ تَقْتُلُواْ أَوْلاَدَكُم مِّنْ إمْلاَقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلاَ تَقْرَبُواْ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُوْنَ. وَلَـا تَقْرَبُوْا مَالَ الْيَتِيْمِ إِلَّـا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوْا الْكَيْلَ وَالْمِيْزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلَّـا وُسْعَهَا وَإِذَا قُلْتُمْ فَاعْدِلُوْا وَلَوْ كَانَ ذَا قُرْبَى وَبِعَهْدِ اللّهِ أَوْفُوْا ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُوْنَ. وَأَنَّ هَـذَا صِرَاطِي مُسْتَقِيْمًا فَاتَّبِعُوْهُ وَلَـا تَتَّبِعُوْا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيْلِهِ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُوْنَ. (١٥١-١٥٣)
Tell them: “Come, I will let you know what your Lord has forbidden to you:46 do not associate anything with Him,47 treat your parents with kindness [and never be unkind to them], and kill not your children for fear of poverty. We provide you and will also provide them.48 Do not even go near vulgarities49 whether openly or in secret.50 And do not kill any soul forbidden by God without justification.51 These are the things God directs you to so that you use your intellect.52 And do not go even near the wealth of the orphans except in the way that is better [for this] until they reach maturity.53 Weigh with honesty and full measure.54 We do not burden a soul with more than it can bear.55 And when you speak, speak the truth even if it is about your relatives.56 And fulfill God’s promise.57 These are the things God directs you to so that you receive a reminder.58 [And has stated]: This path of Mine is the straight path;59 so, follow it alone and do not tread on other paths for they will lead you away from the path of your Lord. These are the things to which He has directed so that you may remain secure [from His punishment]. (151-153)
ثُـمَّ آتَيْنَا مُوْسَى الْكِتَابَ تَـمَامًا عَلَى الَّذِيَ أَحْسَنَ وَتَفْصِيْلًا لِّكُلِّ شَيْءٍ وَّهُدًى وَّرَحْـمَةً لَّعَلَّهُمْ بِلِقَآءِ رَبِّـهِمْ يُؤْمِنُوْنَ (١٥٤)
[This is the religion of Abraham; after this] We then gave Moses the Book to complete Our favour who was thorough,60 as an explanation of everything [related to religion], and as guidance and mercy so that people believe in their meeting with their Lord.61 (154)
وَهَـذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوْهُ وَاتَّقُوْا لَعَلَّكُمْ تُرْحَـمُوْنَ. أَنْ تَقُوْلُوْا إِنَّـمَا أُنْزِلَ الْكِتَابُ عَلَى طَآئِفَتَيْنِ مِنْ قَبْلِنَا وَإِن كُنَّا عَنْ دِرَاسَتِهِمْ لَغَافِلِيْنَ. أَوْ تَقُولُوْا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّنْ رَّبِّكُمْ وَهُدًى وَرَحْـمَةٌ فَمَنْ أَظْلَمُ مِـمَّنْ كَذَّبَ بِآيَاتِ اللّهِ وَصَدَفَ عَنْهَا سَنَجْزِي الَّذِيْنَ يَصْدِفُوْنَ عَنْ آيَاتِنَا سُوْءَ الْعَذَابِ بِـمَا كَانُوْا يَصْدِفُوْنَ. هَلْ يَنْظُرُوْنَ إِلَّـا أَنْ تَأْتِيَهُمُ الْمَلآئِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِىْ بَعْضُ آيَاتِ رَبِّكَ لَـا يَنْفَعُ نَفْسًا إِيـْمَانُهَا لَـمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِىْ إِيـْمَانِـهَا خَيْرًا قُلِ انْتَظِرُوْا إِنَّا مُنْتَظِرُوْنَ. (١٥٥-١٥٨)
And [now] We have revealed this Book truly blessed.62 So, follow it and fear [God] so that you are shown mercy. [It has been revealed] lest63 you say: “The Book was revealed to the two earlier communities and we had no knowledge of its reading and teaching. Or say: “Had the Book been revealed to us we would have been better guided than them. Thus a conclusive argument64 and a guidance and mercy has come to you from your Lord. Now who can be more unjust than the ones who reject the revelations of God and turn away from them. Those who turn away from Our revelations, We shall soon sternly punish them for this turning away. Are they waiting for the angels or your Lord to come to them or a special sign appear to them from among the signs of your Lord? The day [such a sign] of your Lord manifests itself, [on that day] the faith of a person will not be of benefit to him if he did not accept it earlier or did not earn something good from his faith.65 Say: “[If you insist on this, then] wait; we too are waiting.” 66 (155-158)
إِنَّ الَّذِيْنَ فَرَّقُوْا دِيْنَهُمْ وَكَانُوْا شِيَعًا لَّسْتَ مِنْهُمْ فِىْ شَيْءٍ إِنَّـمَا أَمْرُهُمْ إِلَى اللّهِ ثُـمَّ يُنَبِّئُهُمْ بِـمَا كَانُوْا يَفْعَلُوْنَ. مَنْ جَآءَ بِالْـحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِـهَا وَمَنْ جَآءَ بِالسَّيِّئَةِ فَلاَ يُجْزَى إِلَّـا مِثْلَهَا وَهُمْ لَـا يُظْلَمُوْنَ. (١٥٩-١٦٠)
[O Prophet!] You have no relationship with those who have left [this straight path to which they were guided by God] and have split themselves up into sects.67 Their matter rests with God alone. He will then tell them what they had been doing. [It is His promise that] he who brings forth a good deed [to Him] will be rewarded tenfold68 and he who brings an evil deed will punished in proportion of it and no injustice will be meted out to people. (159-160)
قُلْ إِنَّنِيْ هَدَانِيْ رَبِّىْ إِلَى صِرَاطٍ مُّسْتَقِيْمٍ دِيْنًا قِيَمًا مِّلَّةَ إِبْرَاهِيْمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِيْنَ. قُلْ إِنَّ صَلاَتِي وَنُسُكِىْ وَمَحْيَايَ وَمَمَاتِىْ لِلّهِ رَبِّ الْعَالَمِيْنَ. لاَ شَرِيْكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِيْنَ. قُلْ أَغَيْرَ اللّهِ أَبْغِىْ رَبًّا وَّهُوَ رَبُّ كُلِّ شَيْءٍ وَلَـا تَكْسِبُ كُلُّ نَفْسٍ إِلَّـا عَلَيْهَا وَلَـا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ثُـمَّ إِلَى رَبِّكُمْ مَّرْجِعُكُمْ فَيُنَبِّئُكُمْ بِـمَا كُنْتُمْ فِيْهِ تَخْتَلِفُوْنَ. وَهُوَ الَّذِىْ جَعَلَكُمْ خَلاَئِفَ الْـأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَبْلُوَكُمْ فِىْ مَا آتَاكُمْ إِنَّ رَبَّكَ سَرِيْعُ الْعِقَابِ وَإِنَّهُ لَغَفُوْرٌ رَّحِيْمٌ. (١٦١-١٦٥)
Tell them: “My Lord has guided me to a straight path: the upright religion which is the faith of Abraham, who was fully devoted and was not among the Idolaters.” 69 (161) Say: “My prayers and my sacrifice, my life and my death, are all for God, Lord of the Universe.70 He has no associate. Thus have I been commanded71 and I am the first to submit. Ask them: “Should I seek some other Lord than God when He is the Lord of everything?”72 [I have fulfilled my duty. If you do not accept, then you should know that] each person is responsible for what he earns and no soul shall bear another’s burden. Then to your Lord shall all of you return. At that time He will resolve your difference. [Bear in mind that] it is He who has granted you authority of the earth and exalted some of you in status above others, so that He may test you in what He has given you.73 [Rest assured, O Prophet!] Swift is your Lord in retribution and yet is also very Forgiving and Merciful.74 (161-165)
(Translated by Dr Shehzad Saleem)
__________________________
1. Ie., He will gather everyone – whether they are from humankind or from the miscreants of the jinn who inspired evil thoughts into human beings, as is mentioned earlier in verse 112.
2. This is a reference to the statement of Iblis mentioned at other places in the Qur’an. He had claimed that very few people from the progeny of Adam (sws) would remain secure from his onslaughts and that the Almighty will find most of them to be ungrateful. Imam Amin Ahsan Islahi writes:
... Ie., God will address these
figurative descendents of Iblis and say that they have
successfully accomplished the mission of their leader:
they have led them away and how docile were these
descendents that were lured away by them in such a naïve
way. (Amin Ahsan Islahi, Tadabbur-i
Qur’an, vol. 3, 163)
3. The deities provided
enjoyed the worship, vows and sacrifices offered to them
by their followers. On the other hand, the sorcerers,
wizards engaged by these followers used these deities for
their own purposes. In this way, jinn and mankind
benefitted from one another. 4. It is evident from
the succeeding sentence that this statement of the devils
among humankind will be cut short. Imam Amin Ahsan Islahi
writes:
Here an aspect of eloquence of the
discourse needs to be kept in mind: This statement of the
devils among mankind will be a confession and an
expression of shame and through this prelude they will
seek God’s forgiveness. However, it is evident from the
style of the discourse that God will interject even before
their statement is complete, and without giving them a
chance to apologize, will declare His verdict that Hell is
now their abode in which they will abide forever; so they
must not try to present excuses; the doors to apology,
excuse and forgivess now stand closed. (Amin Ahsan Islahi,
Tadabbur-i Qur’an, vol. 3, 163)
5. This
exception needs our attention. The implication is that
once these wrongdoers are consigned to Hell, all matters
are subject to God’s will and His will is governed by His
knowledge and wisdom. In accordance with His knowledge and
wisdom, He can reduce their punishment and can also burn
them to ashes and bury them in Hell. All of this depends
on His will. No one should have hope except from Him. In
the words of Imam Amin Ahsan Islahi, no
one’s efforts, recommendation, say or pleading will of any
benefit; The limits of authority will end with Him;
the time for repentance and reform, shame and
embarrassment will expire; the only thing that shall be
left shall be God’s will, and only He knows the secrets of
His will. He is able to accomplish, come what may,
whatever He intends (فَعَّالٌ لٍمَا
يُرِيْد) and is all-wise and all-knowing. 6. This question will
be posed to leave them with no excuse. A secondary
information that we become privy to is that just as
messengers were sent to humankind, they were also sent to
jinnkind. The actual words used for this are:
The word یَقُصُّوۡنَ is also worthy of attention. Its conventional meaning is “to narrate tales.” However, here it refers to narrating verses. Imam Amin Ahsan Islahi writes:
... In my opinion, this word is used here because the word revelations here refers to the revelations that pertain to warning. A better part of them consists of the fate of the disbelievers and their anecdotes. Here too this is precisely the occasion. The implication of the question God will pose to them is: Did not My messengers warn you of the fate of the disbelievers and of the advent of that day so that you have now consigned yourself to eternal doom? (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 166)
7. This sentence is a prelude to what is stated later. The implication is that God is simultaneously self-sufficient and merciful. If He has arranged for the people to be guided and invited them through His messengers to faith, then this is not because without all this any of His plans will not be be fulfilled.
8. The implication is that they should learn from their history. If God can create them from the offspring of their forefathers, it is also very easy for Him to replace them with others. It is only because of His mercy that they are still living. He can also seize them and annihilate them. No fear has He that if they do not exist in this world it will become devoid of people. He can create for His world any creation He wants at any time He wants. Imam Amin Ahsan Islahi has pointed to a linguistic issue in this verse as well. He writes:
... The words are: یَسۡتَخۡلِفۡ مِنۡۢ بَعۡدِکُمۡ مَّا یَشَآءُ. Apparently the last part should have been: مَنْ یَشَآءُ. This is because the particle ما is mostly used for non-living things. In my opinion, the Almighty has used ما instead of مَنْ to express His profound power and to shatter the pride of the Quraysh. The implication is that these people have become arrogant because of their power and glory while such is the power of God that He can replace them with whichever thing of the desert He wants to. At one instance, Jesus (sws), while addressing the Israelites, is also reported to have said: “And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham,” (Matthew, 3:9). The style of this verse intends to convey precisely this. In fact, the style of the Qur’an is much more forceful because of its general nature. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 168)
9. Ie., the promise of not only the wordly punishment which visits those who deny their messenger but also of the Day of Judgement the signs of which are replete all around them and which can be heralded any time by the sound of a trumpet.
10. A parallel phrase has been suppressed in this verse: اِنِّیۡ عَامِلٌ عَلي مَكَانَتِي. The real meaning of مَكَانَةٌ is status and position; however, since the meaning of “way” is its implied meaning, contextual indications automatically incorporate this meaning in it. These words in fact sound a clear acquittal and severe warning which will become evident in the succeeding sentences.
11. The actual word is:عَاقِبَۃ. Its conventional meaning is that of fate. However, at times it refers to good fate because real fate is good fate.
12. It is not said that the disbelievers will not succeed or that the believers will necessarily succeed; on the contrary, it is just said that the wrongdoers will never succeed. What is
the eloquence of this style? Imam Amin
Ahsan Islahi has explained it thus: … This style
is very effective with regard to the wisdom found in it
and also with regard to its message. It also bears witness
to the fear and trust found in the prophets and the
righteous. Only this much can be said of something which
is still hidden from the eyes, on which a decision is
still awaited and for the materialization of which many a
peak needs to be surmounted. Making any claim beyond this
is against the requisites of serving God and fearing Him.
(Amin Ahsan Islahi, Tadabbur-i Qur’an,
vol. 3, 170) 13. The way this
would happen was that if a goat dedicated to their idols
died or was stolen or if harvested crop dedicated to them
was stolen or was struck by a calamity, the loss was made
up by the share dedicated to God. However, if the share
dedicated to God was afflicted by any such mishap, this
loss would not be covered through the share of the idols.
In other words, to them, the share of their idols held
predominance on that of God; and after all why should this
not be the case. All the immediate needs of all the
polytheists of this world are related to the partners they
associate with God. In their opinion, even if they get
something from God it is through the courtesy of these
partners; in fact, if God does not even want to give
something, these partners are able to secure it from Him. 14. This heinous crime was committed to please certain jinn. Some shrines would be dedicated to certain jinn in the pre-Islamic times in Arabia. The keepers and custodians of these places would induce them to these crimes by threatening them of dire consequences from these jinn. 15. Ie., make the religion which they inherited from Abraham (sws) and Ishmael (sws) doubtful. 16. But God did not will this because such compulsion would have rendered meaningless the whole scheme of testing and trying people. 17. Ie., since God is all-knowing and wise, it cannot be that He does not punish those who concoct such a lie in His name. 18. This has been stated because all those baseless beliefs were based on their polytheistic superstitions but they were nevertheless attributed to God. 19. Examples include grapes which need a support. 20. Examples
include musk-melons, water-melons and cucumbers of which
the stems do not need support and spread and grow on the
ground. In Surah ‘Abas (80:20), the words used to convey
this meaning is عِنَباً وَ قَضَباً. 21. Here since
the purpose is to direct our attention to the oneness of
God and obligations human beings owe to Him, the variety
found in orchards and crops as well as the diversity found
in their produce is specially highlighted. Imam
Amin Ahsan Islahi writes: … Evident in every part of this
universe is unity in multiplicity, harmony in diversity,
accord in discord. The same mud, air and water yield
different types of produce in different colours, tastes,
odours and heights. Moreover, all these are favours that
satisfy man's taste buds and provide him with sustenance.
It is clearly evident that the Creator Who has created in
us the need for glucose and iron has filled pomegranates
and grapes with juice which provides us with these needs.
He Who has created taste buds in us has provided us with
edibles to satisfy them. He Who has blessed our eyes to
appreciate beauty and splendour has made everything around
us an embodiment of beauty, splendour and majesty to
everything. It is to this unity in the apparent disunity
and diversity between various things that the Qur’an has
directed our attention. This aspect points to the Creator
of this universe and to the oneness of its governor.
(Amin Ahsan Islahi, Tadabbur-i Qur’an,
vol. 3, 183)
The necessary consequence of this is
that a person should realize the obligation he owes to His
Creator and remain grateful to Him all his life. Imam Amin
Ahsan Islahi writes:
... He Who has created all this is very
generous and magnanimous, affectionate and caring.
If He placed the need for food in people, He did not
produce food merely to fill their bellies; on the
contrary, He created a wide variety of foods. If He
brought forth orchards, then they had a very large
assortment. The dates and grains produced by Him were of
so many types. Fruits including olives and pomegranates
were produced in different kinds. It needs to be
appreciated that such diversity, colour, kind and
variation was not needed to keep people alive. However,
the Creator of this world embellished it with such an
innumerable range of products for us even though He
Himself did not need us in any way. For those who think
and reflect, the question arises: Why? The answer to this
is that people come to know that their Lord is very
magnanimous and merciful Who blessed them with these
favours even though they are not entitled to them. The
objective is that they realize from the bottom of their
hearts to be grateful to God and also the obligations they
owe to Him. This gratitude and sensitivity to acknowledge
the truth is the … basis of religion.
(Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 183) 22. The actual
words are: کُلُوۡا مِنۡ ثَمَرِہٖۤ
اِذَاۤ اَثۡمَرَ. Here and in the subsequent phrase
یَوۡمَ حَصَادِہٖ the pronoun is
singular, yet it refers to all the things enumerated. In
Arabic, when a pronoun or a verb occurs in the singular,
then the purpose is to refer to each and every entity
individually.
23. Ie., at the
time of the … they should pay the right of God imposed on
them in the form of zakah. It is evident from the verse
that no produce is exempt from it except if the state
grants a remission keeping in view the circumstances or
imposes an exempted amount on the things it has imposed
zakah. This is in fact an expression of gratitude by the
farmer on the favour God has bestowed on him. In the
current times, various other forms of produce which have
come into existence like industrial production, rent,
fees, salary on services should also be analogously
regarded as produce and the same rates of zakah should be
imposed on them as the ones on agricultural produce. 24. This is
because wealth is a favour of God and the correct attitude
about it is that a person should spend on his lawful needs
in a balanced and controlled way and regard whatever
remains to be the right of the needy and he fulfils this
right in a very cautious way. Imam Amin
Ahsan Islahi writes:
... A person who is extravagant and a
spendthrift will not be able to fulfil the expenses of his
own interests; so how will he fulfil the rights of others.
Satan lures wealthly people the most in this manner. He
entices them into various desires and wishes and these
people become such slaves to their desires and luxurious
ways that these things things become even more than
necessities for them. How can such people think that the
wealth which is scarcely enough to fulfil their
extravagance also has a share for other people of God. As
a result the dogs, falcons and hawks of such people live
in luxury while their neighbours sleep in hunger. (Amin
Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 185) 25. Examples
include sheep and goats etc. While mentioning orchards and
cultivated lands, the words used are:
مَّعۡرُوۡشٰتٍ وَّ غَیۡرَ مَعۡرُوۡشٰتٍ. In contrast,
the words used for animals are
حَمُوۡلَۃً and فَرۡشً.
This is a very elegant comparison. In other words, just as
in the orchards there are creepers that grow on vertical
supports as well as those which spread along the ground,
in a similar way, among animals there are those who are of
tall stature like camels, horses and mules etc and those
which pick their fodder from the ground like sheep, cattle
and other animals of short stature. 26.The actual
word used is: کُلُوۡا. It does
not occur here in its limited meaning; on the contrary, it
is used here in its broad meaning of gaining benefit.
27. Ie., people
should not be led away by his evil suggestions about
polytheism and regard as unlawful what is declared as
lawful by God. 28. Before the
expression ثَمٰنِیَۃَ اَزۡوَاجٍ
an imperative verb is suppressed, and the implication is
that there are eight males and females. Take each of them
individually and ask them. 29. The
implication is that when they also accept that originally
these animals were lawful, from where do the prohibitions
arise which these foolish people have invented because of
their polytheistic superstitions as per which some of the
animals are unlawful to eat, some can be used for
conveyance, some can only be eaten by men and not women
and some can be eaten by both in certain stipulated
conditions. 30. Ie., for
this prohibition it is not sufficient that their
forefathers regarded them to be prohibited. They should
bring a clear logical reason for this that shows that
these prohibitions are a consequence of human nature and
reason or that a messenger of God has proclaimed their
prohibition. 31. This
sentence is meant to communicate the final word to them.
The implication is that there is nothing in reason and
revelation regarding their claim; so, are they saying that
they were present when God was prohibiting what they have
regarded as forbidden on the basis of their own whims. 32. Ie., God
will neither guide them nor give them success in their
campaign to mislead people. Viewed thus, this statement is
a very subtle expression of success of the call of the
truth. 33. Ie., which
originally belong to the category of pure and wholesome
things and people have regarded them to be edibles and as
such have consumed them. This automatically excludes
things which are forbidden by man’s nature and people have
always thought of them as non-edibles like lions, tigers,
elephants, eagles, crows, vultures, kites, snakes, and
scorpions etc. The same is the case with horses, donkeys
and other similar animals that are not wholesome for
eating. 34. The actual
words are: فَاِنَّہٗ رِجۡسٌ.
Though the pronoun used in this expression is singular, it
refers to all the three things. The reason that occurs in
the singular is that individually each of these three is
referred to. 35. Among things
regarded as edibles by people, only these four are
regarded as prohibited by God. Blood because it induces a
person to savagery; carrion because blood remains in the
veins of an animal that dies of natural death; pig because
though it is from beasts which are like cattle that eat
grass, yet it eats meat like carnivores; animals not
slaughtered in the name of God because this is a blatant
act of polytheism which only be committed by a person who
is rebellious to God. Thus even if an animal is pure and
wholesome, this filth in belief makes it impure. The word
فِسۡقًا in the verse refers to
this very aspect. 36. The actual
words are: غَیۡرَ بَاغٍ وَّلَا عَادٍ.
In them the word بَاغٍ is a
nomen agentis (ism fa‘il) from the verb
بغي. Since the word عَادٍ
is coordinated to it, its meaning, it is clear, is to
desire and to wish. The verse actually states the
exception in compelling circumstances that arise because
of a lack of availability of food. 37. Ie., animals
whose hooves are not split and are in the form of a hoof
and have nails on the frontal part. It is precisely for
this reason that the Torah forbids the camel, the coney
and the rabbit. 38. For its
details, see: Leviticus, 3:15-17; 7:22-25. 39. The
implication is that these things are neither impure nor
unwholesome nor were they originally prohibited. They were
prohibited because of the rebelliousness and arrogance of
the Jews. The scriptures of the Bible mention this
rebelliousness at many places. The heifer incident cited
in Surah Baqarah is an example. Yet when God forbade these
things to them, He promised to send an unlettered prophet
to them and if they professed faith in Him then He would
lift the heavy burden of prohibitions from them. Thus now
exactly in fulfillment of that promise religion has been
instituted in its real Abrahamic form and only those
prohibitions remain which were always a part of this true
religion. 40. These are
very subtle words. Imam Amin Ahsan
Islahi writes: … The
purpose in God emphasizing that He is truthful is not
merely an expression of this reality; it also indicates
that His adversaries are liars. The implication is that
God is truthful in whatever He has stated about the nation
of Abraham and the shari‘ah of the Israelites and the
Quraysh and the Jews who are indulging in this frivolous
talk are absolute liars. (Amin Ahsan
Islahi, Tadabbur-i Qur’an, vol. 3, 193) 41. The actual
words are: وَ لَا یُرَدُّ بَاۡسُہٗ
عَنِ الۡقَوۡمِ الۡمُجۡرِمِیۡنَ. After the words
رَّبُّکُمۡ ذُوۡ رَحۡمَۃٍ وَّاسِعَۃٍ
the way these occur show that they are meant for
istidrak. The translation gives due regard to this aspect. 42. This was the
last thing these idolaters would say when they were
cornered. They would contend that since God had power over
everything He would have stopped them had they been doing
anything wrong. If He had not stopped them, then it meant
that whatever they were doing was in accordance with God’s
will and command. 43. Ie., In the
scheme of God which is in currency in this world to test
them there is no compulsion on them; only a sound argument
that conquers the heart and the mind. He does not
interfere in the freedom of will of people in this matter.
He has given them liberty. It is only through arguments
that He guides people. 44. This is
stated for the sake of accepting their premise: had God
willed something He would have willed the guidance of
people or forced them to set up partners with Him or
compelled them to declare as unlawful what He had regarded
as lawful. In other words, these foolish people should
think about what they are saying. 45. Ie., they
should not follow the desires which have led these people
to the quagmire of polytheism and religious innovation.
Here these innovations of the Idolaters are called
desires. The reason for this is that what is not
corroborated by knowledge and intellect can only be
corroborated by desires.
46. The
implication is that the things prohibited by their Lord
are not the ones they regard, as prohibited because of
their superstitions. The real prohibitions are the ones He
has designated in His shari‘ah. The religion on which
Abraham had left them contained all these prohibitions.
They have remained prohibited in all shari‘ahs the of God. 47. If anyone is
regarded as a deity with God, then in the terminology of
the Qur’an, this is called shirk (polytheism). It means:
a. to
regard someone to have the same genre as that of God or to
regard God to have the same genre as someone; or b. to
regard someone to have a role in creation or in running
the affairs of the creatures and in this manner make
someone God’s peer to some extent or another. Examples
of the first type of polytheism are the beliefs of
Christians and the Polytheists of Arabia about Jesus (sws)
and Mary (sws) and about the angels respectively. The
belief of wahdat al-wujud is another example of this. Examples of
the second type are the beliefs regarding Brahma, Vishnu
and Shiva in Hinduism and the beliefs regarding Ghaws,
Qutub, Abdal, Data and Gharib Nawaz among Muslims. Belief
in evil spirits and stars and in the powers of Satan, also
belong to this category of polytheism. 48. After God,
the greatest right is that of the parents. Thus the second
directive cited here relates to them. Though it is stated
under مَا حَرَّمَ رَبُّکُمۡ yet the
Qur’an, instead of a negative style, has adopted a
positive style for it. Imam Amin Ahsan
Islahi has explained this. He writes: … The novelty of style in the verses
under discussion may be kept in mind in that some
directives are stated in a positive way and some in a
negative one. For example, polytheism, murder of children,
lewd acts, killing, consuming the wealth of children are
mentioned in a negative way. On the other hand, kindness
to parents, measuring and weighing honestly, justice in
words and deeds and keeping promises are stated in a
positive way. Exactly the same style has been adopted in
these directives in verses 22-38 of Surah Bani Isra’il.
The reason for this is that the deduction of the positive
from the negative and vice versa is an obvious phenomenon.
When a thing is mentioned in a positive way by urging
people to adopt it, then is necessarily means that what is
opposite to it is prohibited. Similarly, if a thing is
prohibited, then it automatically means that its opposite
should be adopted. In other words, if polytheism is
prohibited, then monotheism should be adopted. Likewise,
if it is said that the rights of the parents should be
fulfilled, it means that their unkind treatment is
forbidden. In the light of this style, all directives
which are stated in a positive way but are under
حَرَّمَ as far as the
construction of the discourse is concerned, their
opposites should also be kept in mind. Thus the whole
sentence would be to the effect: “neither show disrespect
to the parents nor scold them; in fact, be kind to them.”
The advantage of this style is that what is needed to be
stated with stress is cited in words and its opposite is
deemed to be understood from the style of the discourse as
its natural consequence. (Amin Ahsan
Islahi, Tadabbur-i Qur’an, vol. 3, 198) 49. This is a
reference to the cruel custom of burying alive of infant
girls found in the Arab jahiliyyah. One reason of this was
that they thought that since a woman was not an earning
hand, why should the burden of her upbringing be borne?
The verse forbids their killing and says that those who
kill them are not their providers. In fact, they are not
even the providers of their own selves, let alone of their
children. Their only responsibility is to work hard to
provide a source of livelihood. After this, the results
are the responsibility of God. 50. Ie., illegal
sex is forbidden whether done openly or in private. The
plural is used to cover homosexuality, bestiality and
other such vulgar and sinful acts. Moreover, the word used
for prohibition is
لَا تَقۡرَبُوۡا. The purpose is
to ask people to abstain from things which can lead a
person or become a motive for him to these vulgar acts.
Imam Amin Ahsan Islahi writes: … The words
لَا تَقۡرَبُوۡا
are used by the Qur’an for those wrongdoings of which even
a shadow is destructive for a person, which are not only
dangerous themselves but the motives of which are also
equally dangerous, which shower their filth on them from a
very long distance and then engulf a person in such a
manner that it becomes impossible for him to disengage
himself from them. A person can only succeed to protect
himself from such wrongdoings when he fully protects his
eyes, tongue and heart and is able to clog every hole from
which it can creep up to him and stays short of every stop
that can cause him to stumble. (Amin Ahsan Islahi,
Tadabbur-i Qur’an, vol. 3, 201) 51. This is a statement
of the sanctity of life which is found in every religion
and moral code. It is expressly stated in verse 5 of Surah
al-Ma’idah that the life of a person can only be taken in
two situations: if he kills someone or if he, while being
rebellious to the state, goes after the life, wealth and
honour of others. This latter situation is called fasad fi
al-ard by the Qur’an. Any killing that does not fall into
these two scenarios is unjust and according to the Qur’an
is the second greatest sin after polytheism. 52. The implication is
that they should act sensibly and instead of deciding for
themselves about the lawful and the unlawful they should
turn to the actual religion of Abraham in which God has
given these directives. 53. The words in which
this directive is given are the same as the one above in
which people were forbidden from vulgarities. It is said
that they should not even go near the wealth of orphans
except for their welfare and betterment; they should bear
in mind that only that spending from their wealth is
lawful which is meant for their protection and
development. And this spending too should be done till the
time they reach maturity when they themselves are in a
position to become responsible for their wealth.
54. This is a great commandment and in its essence a corrollary of the scale of justice on which this world exists. Thus if anyone deviates from this, it means that his concept of justice and fairness has become contaminated and the fact that God is just has been forgotten. Obviously, after this, the whole socio-economic system is uprooted and the fabric of the society is totally decimated. The blessings of weighing with full measure are referred to in verse 35 of Surah Bani Isra’il. It is said that this is the right attitude with regard to its consequences and carries great blessings for the people as well. Imam Amin Ahsan Islahi writes:
... The blessings of this conduct in the Hereafter are evident. In this world also, with regard to the consequences ... This attitude will reap benefit for people for the prosperity of their livelihood, economic activity, business, trade and a just society. Nations who are dishonest have neither prospered in this world nor will they ever do so. This evil is not a singular evil. It is a actually a sign of the existence of many other evils. A nation fraught with this evil is devoid of the concept of justice and fairness. For this reason, it is not only devoid of the ability to create a healthy society, it also sows seeds of disorder in God’s earth. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 202)
55. This is an on the spot warning. The implication is that whatever directives have been given by God are not beyond the capacity of people. He has given them fully regarding their abilities and natures. Hence, nothing should be subtracted from them by determining one’s own capacity nor should these be crossed in the name of precaution.
56. This is precisely the same directive that is called qiyam bi al-qist (adherence to justice) in verse 135 of Surah al-Nisa’ and verse 8 of Surah al-Ma’idah. The implication is that a believer should not only adhere to the truth and justice but also whenever they are required to bear witness to them, they must necessarily do so. Relations, emotions and desires should never be a hindrance to this.
57. This is a comprehensive statement. Whether a promise is made to God or to people or is a requisite of nature, it is in fact a promise to God. For this reason people will be held accountable for their promises to Him.
58.The actual words are: لَعَلَّکُمۡ تَذَکَّرُوۡنَ. Earlier the word تَعۡقِلُوۡنَ and later the word تَتَّقُوۡنَ occurs in the same context. Imam Amin Ahsan Islahi writes:
… There is a very deep meaningful relationship between تَعَقٌّل, تَذَكُّر and تَقْوى. When a person frees himself from blind following and resolves to seriously reflect on something, then this is تَعَقٌّل. Through this تَعَقٌّل facts found in human nature are revealed to him but are veiled because of a person’s indifference. Revealing of these facts is تَذَكُّر. This تَذَكُّر guides a person to the destination of تَقْوى which epitomizes education and self-purification as well as religion and shari‘ah … For this reason, as far as the basics and fundamentals of religion are concerned, they do not come from an external source; they are divulged from human nature on the condition that a person after being reminded by God does تَذَكُّر. The shari‘ah is a treasury that has been extracted from our nature and has been consigned to us, on the condition that we give due regard to it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 204)
59. The actual word is:
مُسۡتَقِیۡمًا.
It is an accusative of state. The verb found in the
demonstrative noun is acting on it.
60. These words are a
portrayal of Moses (sws) in precisely the same way the
words
61. Ie., a guidance with regard to its objective and a mercy with regard to its consequences so that people are guided in this world to meeting in Him and become worthy of His mercy and favours in the Hereafter.
62. After the Torah, now the Qur’an is alluded to by the adjective: مُبٰرَکٌ. Imam Amin Ahsan Islahi writes:
The word has been used in the Qur’an at many places for rain which becomes a source of irrigation to bring forth greenery and vegetation. It is this rain which energizes the treasure of seeds sown in it so that they can become lush green plants and it gives it lush foliage after they have become dry and desolate. In this word is also concealed the metaphorical meaning that this Qur’an too has been revealed to bestow mankind with new life after its spiritual death and revive religious guidance after it has been adulterated with alien concepts. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 206)
63. The actual words
are: اَنۡ تَقُوۡلُوۡا.
Before them a governing noun (mudaf) is suppressed as per
linguistic principles. The actual construction is to the
effect: كَرَاهَةً اَنۡ
تَقُوۡلُوۡۤا.
64. This word has been
used for the Qur’an with regard to two aspects. One, the
Qur’an is an evidence itself to its veracity and as such
is a conclusive argument. That it is the book of God does
not require any external evidence. Two, it presents its
message with such clarity and certainty and with such a
strong rationale and with such profound arguments drawn
from human intellect and nature that its addressees are
left with no excuse to present against it. 65. It is evident from
this that only the faith which is professed while using
the faculties of hearing, sight and intellect has any
value before God, not after directly seeing God and His
angels. These faculties have been given to a person so
that he can profess faith by using them without demanding
to first visually see the faith being professed in. The
Qur’an calls this attitude iman bi al-ghayb. Moreover, it
also should be kept in mind that faith and deeds are
equally essential for salvation. He who does not have
righteous deeds in his account should not expect any
benefit from his faith either.
66. I.e., they are waiting for God’s verdict which He necessarily gives to the disbelievers of God’s messengers once the latter have conclusively conveyed the truth to them. Imam Amin Ahsan Islahi writes:
... When a messenger and his companions have done what is required of them and the stubborn and rebellious still do not pay heed, then they too have to wait for God’s verdict because the supremacy of the truth is related to the manifestation of this verdict. The desire of the destruction of opponents is not the real purpose of this waiting; it is the sentiment of the supremacy of the truth that is the real objective of this wait. The mission of the prophets of God is to spiritually purify and rectify the lives of people. They expend all their energy in this mission. Those who have the slightest element of good in them accept this reformation from them. Those who become blind and deaf to these calls are actually dead. If their corpses remain on the land, they will stagnate and spread disorder. Hence in their destruction lies the well-being of people. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 208)
67. The implication is that the straight path of God is the religion of Abraham (sws) which the Qur’an has once again made evident to them. Its followers were a single community. If the Jews and Christians and the Idolaters of Arabia have created divisions in it and become its sects, the Prophet (sws) should leave them alone and strongly adhere to it himself. He has fulfilled his obligation; if they do not accept, then he should merely ignore them.
68. This is the minimum reward that has been mentioned. It does not negate other favours of God mentioned at various places in the Qur’an.
69. I.e., the Prophet (sws) should tell them that this is God’s path. If they insist on following their own paths, they should do as they please. The Prophet (sws) has completed his duty; whoever wants should adopt this path. As for him, he has to tread on it come what may.
70. This is a very elegant comparison. A believer’s life is prayer personified and at his death he desires that God accept the life and wealth that he was always prepared to give to his creator. Thus the prayer is compared with life and the sacrifice with death. Imam Amin Ahsan Islahi writes:
… This is an indication that those who follow this religion live for God and die for Him as well. There are no divisions in their lives. From the beginning to the end they are in harmony. There is no associate of God: لَا شَرِیۡکَ لَہٗ. For this reason there is no associate of a person’s life. It is meant entirely and totally for God without any division, reservation or exception for the one and only God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 211)
71. I.e., this is my nature and from God also I have been commanded the same.
72. This is meant to corroborate whatever has been said above.
73. Whether it is sovereignty of the earth which is given to people in their capacity of human beings or preeminence of certain nations and people over one another – they are from God and have been given to mankind as a trial and test. Thus why should partners be associated with Him if no one has a share of blessing mankind with the above favours. Similarly, why should people become arrogant instead of becoming obedient for these favours when in the first place they were not even entitled to them.
74. The surah ends here on a note of assurance and attention to the Prophet (sws). He is told that he should rest assured that if these people do not accept his call, they shall soon be seized by the Almighty and if they do, then God is forgiving and merciful. If they sincerely and truthfully turn to Him, He will forgive their sins and engulf them in His mercy.