بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْمِ
In the name of God, the Most Gracious, the Ever Merciful.
Flawless1 is the being who one night took His servant2 from the Sacred Mosque to that Distant Mosque3 whose surroundings We have blessed4 so that We can make him observe some of Our signs.5 Indeed, He hears and knows all.6 (1)
وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِّبَنِیْ إِسْرَائِيلَ أَلَّا تَتَّخِذُوْا مِنْ دُونِیْ وَكِيْلًا. ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوْحٍ إِنَّهُ كَانَ عَبْدًا شَكُوْرًا.
[So, the era of those has ended who were made the custodians of that Distant Mosque. Its details are that] We had given Moses the Book7 and had made it a guidance for [those very] Israelites stressing: “Do not make anyone your guardian except Myself,8 O progeny of those whom We boarded9 with Noah [on the Ark].” Undoubtedly, he was a grateful servant [of Ours]. (2-3)
وَقَضَيْنَا إِلَى بَنِیْ إِسْرَائِيْلَ فِیْ الْكِتَابِ لَتُفْسِدُنَّ فِی الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيْرًا. فَإِذَا جَآءَ وَعْدُ أُوْلاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُوْلِیْ بَأْسٍ شَدِيْدٍ فَجَاسُوْا خِلَالَ الدِّيَارِ وَكَانَ وَعْدًا مَّفْعُوْلًا. ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَّبَنِيْنَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيْرًا. إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَآءَ وَعْدُ الْآخِرَةِ لِيَسُوؤُوْا وُجُوهَكُمْ وَلِيَدْخُلُوْا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوْا مَا عَلَوْا تَتْبِيْرًا. عَسَى رَبُّكُمْ أَنْ يَّرْحَمَكُمْ وَإِنْ عُدتُّمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِيْنَ حَصِيْرًا.
We had informed the Israelites about this decision of Ours in this Book:10 “Twice will you surely create disorder in the land and show great rebelliousness;11 [thus on both occasions you will be sternly punished.]” Then [you saw that] when the time for that first promise arrives,12 We let loose on you such people13 of Ours who were extremely powerful. So, they barged into your houses and that promise was fulfilled.14 Then We rotated your turn to them and gave you wealth and children and made you a large group.15 [This was a lesson for you that] if you do good deeds, it will be for yourself and if you do bad deeds, that too will be for yourself. [This was the first promise.] After that, when the time of the second promise arrives, We depute some other mighty people16 of Ours so that they may ruin your faces and barge into your mosque the way they had done earlier and to ravage whatever they can lay hands on.17 [Even now, O Israelites] it may well be that your Lord shows mercy to you [once again]. But [remember] if you do the same, We too will do the same and We have made Hell a shed for such disbelievers.18 (4-8)
إِنَّ هَـذَا الْقُرْآنَ يِهْدِیْ لِلَّتِیْ هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِيْنَ الَّذِيْنَ يَعْمَلُوْنَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيْرًا. وَّأَنَّ الَّذِيْنَ لَا يُؤْمِنُوْنَ بِالْآخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيْمًا.
[People!]19 In reality, this Qur’an shows the way which is totally straight. It gives glad tidings to those who do righteous deeds that for them is a great reward and this also that those who do not believe in the Hereafter, We have prepared for them a painful torment. (9-10)
وَيَدْعُ الْإِنْسَانُ بِالشَّرِّ دُعَآءَهُ بِالْخَيْرِ وَكَانَ الْإِنْسَانُ عَجُولًا. وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِّتَبْتَغُوْا فَضْلًا مِّنْ رَّبِّكُمْ وَلِتَعْلَمُوْا عَدَدَ السِّنِيْنَ وَالْحِسَابَ وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيْلًا.
[They ask for its signs.] Man [regrettably] asks for good [for himself], in the same way as he asks for evil.20 Man is very impatient. If they see,21 [it is solely for them that] We have made the night and the day as two signs. Then We faded the sign of the night that you may receive comfort in it and made the sign of the day radiant so that you may seek the bounty of your Lord in it and so that you can calculate the years and know their count. Moreover, We have stated everything [in this Book] with complete detail.22 (11-12)
وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَآئِرَهُ فِیْ عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا. اِقْرَأْ كَتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيْبًا. مَّنِ اهْتَدَى فَإِنَّمَا يَهْتَدی لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُوْلًا.
[By relying on their deities, they should not hastily demand the torment.] We have tied the fate of each person with his neck,23 and on the Day of Judgement We will bring forth a register which he will find open right before him. Here it is; read your account of deeds. Today you yourself are sufficient to take your own account. In reality, he who treads the path of guidance, treads it for himself and he who goes astray will himself bear its evil consequence. [The law of God is that] no bearer of burden will bear someone else’s burden. [So, why do you show haste?] We never punish [any nation] unless We send a messenger [so that he is able to conclusively communicate the truth to it before being punished.]24 (13-15)
وَإِذَا أَرَدْنَا أَنْ نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيْهَا فَفَسَقُوْا فِيْهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيْرًا. وَكَمْ أَهْلَكْنَا مِنَ الْقُرُوْنِ مِنْ بَعْدِ نُوحٍ وَكَفَى بِرَبِّكَ بِذُنُوْبِ عِبَادِهِ خَبِيْرًا بَصِيْرًا.
When We intend to destroy a settlement [because of its misdeeds,] We direct its affluent: “Go and do whatever you want to.”25 Then they continue to show defiance in it; after that, the word is fulfilled for that settlement and We totally ravage it. [Observe] how many a nation after Noah have We destroyed [like this. O Prophet!] Sufficient is your Lord to know about and see the sins of His people.26 (16-17)
مَنْ كَانَ يُرِيْدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيْهَا مَا نَشَآءُ لِمَنْ نُّرِيْدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلاهَا مَذْمُوْمًا مَّدْحُوْرًا. وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُمْ مَّشْكُوْرًا. كُلًّا نُّمِدُّ هَـؤُلَاءِ وَهَـؤُلَاءِ مِنْ عَطَآءِ رَبِّكَ وَمَا كَانَ عَطَآءُ رَبِّكَ مَحْظُورًا. اُنْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَّأَكْبَرُ تَفْضِيْلًا.
[Our practice is that] he who wants his immediate world, We give it right here for whomever We want and in whatever quantity We want.27 After that We have Hell for him which he will enter humiliated and accursed. And he who seeks the Hereafter, and also strives for it the way it is befitting and is also a believer, then it is such people whose effort shall be accepted.28 With the bounty of your Lord, We keep giving [here] to each; to them and to them as well.29 And the bounty of your Lord is not closed on anyone.30 Observe, how We have granted one superiority over the other and the ranks and blessings of the Hereafter, however, are much more.31 (18-21)
لَا تَجْعَلْ مَعَ اللّهِ إِلَـهًا آخَرَ فَتَقْعُدَ مَذْمُوْمًا مَّخْذُوْلًا. وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوْا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَّهُمَآ أُفٍّ وَّلَا تَنْهَرْهُمَا وَقُلْ لَّهُمَا قَوْلًا كَرِيْمًا. وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِیْ صَغِيْرًا. رَبُّكُمْ أَعْلَمُ بِمَا فِیْ نُفُوسِكُمْ إِنْ تَكُونُوْا صَالِحِيْنَ فَإِنَّهُ كَانَ لِلْأَوَّابِيْنَ غَفُوْرًا.
[Listen!32] Serve no other deity except God, lest [on the Day of Judgement] you are left blameworthy and helpless.33 Your Lord has enjoined you to worship none but Him,34 and to treat your parents very well.35 If either or both of them attain old age before you, show them no sign of impatience, nor scold them while answering; but speak to them with respect36 and with softness37 lower on them arms of tenderness38 and keep praying: “Lord! be merciful to them the way they nursed me [with love and tenderness] in childhood.”39 [People!] Your Lord fully knows what is in your hearts. If you remain obedient, He is very forgiving to those who turn to Him.40 (22-25)
وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِيْنَ وَابْنَ السَّبِيْلِ وَلَا تُبَذِّرْ تَبْذِيْرًا. إِنَّ الْمُبَذِّرِيْنَ كَانُوْا إِخْوَانَ الشَّيَاطِيْنِ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُوْرًا. وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَآءَ رَحْمَةٍ مِّنْ رَّبِّكَ تَرْجُوْهَا فَقُلْ لَّهُمْ قَوْلًا مَّيْسُوْرًا. وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوْمًا مَّحْسُوْرًا. إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيْرًا بَصِيْرًا.
Give to the near of kin his due, and also to the destitute and the traveller.41 And do not squander your wealth wastefully, for the wasteful are Satan’s brothers; and Satan is ever-ungrateful to his Lord.42 And if you have to disregard [those in need] because you are still seeking your Lord’s bounty which you are hopeful of, then speak to them softly.43 Neither tie your hand with the neck nor leave it totally loose that you earn reproach and be reduced to indigence.44 Indeed your Lord gives abundantly to whom He pleases and sparingly to whom He pleases. He surely is aware of His servants; He is observing them. (26-30)
وَلَا تَقْتُلُوْا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ إنَّ قَتْلَهُمْ كَانَ خِطْاً كَبِيْرًا. وَلَا تَقْرَبُوا الزِّنَى إِنَّهُ كَانَ فَاحِشَةً وَسَآء سَبِيْلًا. وَلَا تَقْتُلُوْا النَّفْسَ الَّتِیْ حَرَّمَ اللّهُ إِلَّا بِالْحَقِّ وَمَنْ قُتِلَ مَظْلُوْمًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِفْ فِّیْ الْقَتْلِ إِنَّهُ كَانَ مَنْصُوْرًا. وَلَا تَقْرَبُوْا مَالَ الْيَتِيْمِ إِلَّا بِالَّتِیْ هِیَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوْا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولًا. وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُوْا بِالْقِسْطَاسِ الْمُسْتَقِيْمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا. وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولًا. وَلَا تَمْشِ فِی الْأَرْضِ مَرَحًا إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولًا. كُلُّ ذَلِكَ كَانَ سَيٍّئُهُ عِنْدَ رَبِّكَ مَكْرُوْهًا.
Do not kill your children for fear of poverty. We provide for them also and for you as well. Killing them is surely a heinous crime.45 And do not even go near adultery because it is blatant lewdness and a very evil path.46 Do not wrongfully kill any person whose life has been held sacred by God47 and [remember that] he who is slain unjustly, We have given his heir the authority. Then he should also not exceed limits in his revenge because he has been helped.48 Do not even go near the wealth of an orphan except in a just manner, until he reaches maturity.49 And keep your promises because you shall be held accountable for promises.50 Give full measure, when you measure, and weigh with correct scales. This is better and fairer as far as the consequences are concerned.51 Do not go after what you know not because eyes, ears, and heart all of them shall be questioned.52 And do not walk arrogantly on the earth because neither can you split apart the earth, nor can you rival the mountains in stature.53 The evil of each of these to your Lord is very displeasing. (31-38)
ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلَا تَجْعَلْ مَعَ اللّهِ إِلَهًا آخَرَ فَتُلْقَى فِیْ جَهَنَّمَ مَلُوْمًا مَّدْحُوْرًا.
These are from the counsels of wisdom which your Lord has revealed to you.54 [Hold steadfastly to them] and [listen once again:] serve no other deity besides God, lest you should be cast into Hell rejected and condemned. (39)
أَفَأَصْفَاكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلآئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا. وَلَقَدْ صَرَّفْنَا فِي هَـذَا الْقُرْآنِ لِيَذَّكَّرُواْ وَمَا يَزِيدُهُمْ إِلاَّ نُفُورًا. قُل لَّوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لاَّبْتَغَوْاْ إِلَى ذِي الْعَرْشِ سَبِيلًا. سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا. تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيْهِنَّ وَإِنْ مِّنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لَّا تَفْقَهُوْنَ تَسْبِيْحَهُمْ إِنَّهُ كَانَ حَلِيْمًا غَفُوْرًا.
[You people are surprising.] Then, has your Lord made you exclusive for sons and taken daughters from angels for Himself?55 In reality, you say something very grave. We have explained in this Qur’an in a variety of ways56 so that they receive a reminder. But [alas] it is only increasing them in aversion. Tell them [O Prophet]: “If there had been other deities with God as these people say, they would have definitely sought to dethrone Him.”57 God is pure and far beyond what they say. The seven heavens, the earth and whatever they contain all glorify Him.58 There is nothing which does not praise Him while glorifying Him except that you do not understand their glorification. [So heinous is what you say that the heavens would have fallen on you but] no doubt God is very benevolent and most forgiving. (40-44)
وَإِذَا قَرَأْتَ الْقُرآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِيْنَ لَا يُؤْمِنُوْنَ بِالْآخِرَةِ حِجَابًا مَّسْتُوْرًا. وَّجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَّفْقَهُوْهُ وَفِیْ آذَانِهِمْ وَقْرًا وَإِذَا ذَكَرْتَ رَبَّكَ فِی الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلَى أَدْبَارِهِمْ نُفُوْرًا. نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُوْنَ بِهِ إِذْ يَسْتَمِعُوْنَ إِلَيْكَ وَإِذْ هُمْ نَجْوَى إِذْ يَقُوْلُ الظَّالِمُوْنَ إِنْ تَتَّبِعُوْنَ إِلَّا رَجُلًا مَّسْحُوْرًا. اُنْظُرْ كَيْفَ ضَرَبُوْا لَكَ الْأَمْثَالَ فَضَلُّوْا فَلَا يَسْتَطِيعْوْنَ سَبِيْلًا.
[O Prophet!] When you recite the Qur’an, We place an unseen barrier between you and those who do not believe in the Hereafter and put a cover on their hearts and make them hard of hearing that they may not understand or hear.59 And when you mention your Lord alone in the Qur’an, they turn away in hatred.60 We know full well when they listen to you the reason they listen to you61 and know full well when they whisper to one another; when these unjust say that you people are only following a person who is under a spell. See what examples they heap on you. So, they have lost their way. Now they are not finding any way.62 (45-48)
وَقَالُوْا أَئِذَا كُنَّا عِظَامًا وَّرُفَاتًاءَ اِنَّا لَمَبْعُوْثُوْنَ خَلْقًا جَدِيْدًا. قُل كُونُوْا حِجَارَةً أَوْ حَدِيْدًا. أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِیْ صُدُوْرِكُمْ فَسَيَقُوْلُوْنَ مَنْ يُّعِيْدُنَا قُلِ الَّذِیْ فَطَرَكُمْ أَوَّلَ مَرَّةٍ فَسَيُنْغِضُوْنَ إِلَيْكَ رُؤُوْسَهُمْ وَيَقُوْلُوْنَ مَتَى هُوَ قُلْ عَسَى أَنْ يَّكُوْنَ قَرِيْبًا. يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيْبُوْنَ بِحَمْدِهِ وَتَظُنُّوْنَ إِنْ لَّبِثْتُمْ إِلَّا قَلِيْلًا.
They say: “When We [decay and become] bones and are reduced to bits will we still be raised to life again?” Say: “Whether you become stones or iron or any other substance which in your view is even more difficult than them [to accept life, even then].” At this, they will say: “Who will restore us?” Say: “He who had created you the first time.” Then they will shake their heads [as if to make fun of you] and ask: “So, when will this happen?” Say: “It may well be that its time is near.” Bear in mind! When God calls you, you will obey His directive while praising Him and at that time you will think that you have remained [in this state] for a short while.63 (49-52)
وَقُلْ لِّعِبَادِیْ يَقُوْلُوْا الَّتِیْ هِيَ أَحْسَنُ إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ إِنَّ الشَّيْطَانَ كَانَ لِلْإِنْسَانِ عَدُوًّا مُّبِيْنًا. رَّبُّكُمْ أَعْلَمُ بِكُمْ إِنْ يَّشَأْ يَرْحَمْكُمْ أَوْ إِنْ يَّشَأْ يُعَذِّبْكُمْ وَمَآ أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيْلًا. وَرَبُّكَ أَعْلَمُ بِمَنْ فِی السَّمَاوَاتِ وَالْأَرْضِ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّيْنَ عَلَى بَعْضٍ وَآتَيْنَا دَاوُوْدَ زَبُوْرًا.
Make My People understand! [O Prophet] that [in response to them] they should say whatever is befitting.64 This is because it is Satan who [in the heat of the discussion] whispers evil suggestions between them. In reality, Satan is an open enemy of man. [My People! Do not pass verdicts about the fates of people regarding Paradise or Hell.] Your Lord knows you full well too. If He likes He will show mercy to you [if He thinks that you are worthy of it] or if He likes He will afflict you with a torment65 [if you prove worthy of it. Your task O Prophet is to only communicate the message to them]. We have not sent you to be responsible for them. [Similarly, there is no need for you to get entangled in the debate of superiority.] Whatever is in the heavens and earth, your Lord knows them full well [the status each has]. In reality, We have granted superiority to some prophets over others and this also is a reality that We had given the Psalms to David.66 (53-55)
قُلِ ادْعُوا الَّذِيْنَ زَعَمْتُمْ مِّنْ دُوْنِهِ فَلَا يَمْلِكُوْنَ كَشْفَ الضُّرِّ عَنْكُمْ وَلَا تَحْوِيْلًا. أُولَـئِكَ الَّذِيْنَ يَدْعُونَ يَبْتَغُوْنَ إِلَى رَبِّهِمُ الْوَسِيْلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُوْنَ رَحْمَتَهُ وَيَخَافُوْنَ عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُوْرًا.
Tell67 [these disbelievers:] “Invoke those who you regard as deities besides God. Then neither will they be able to ward off any calamity from you nor change it.” Those whom they invoke themselves try to find the means of seeking their Lord’s nearness as to who among them could become the nearest. They68 seek His mercy and fear His torment. In reality, the torment of your Lord is a thing to be feared. (56-57)
وَإِنْ مَّنْ قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوْهَا قَبْلَ يَوْمِ الْقِيَامَةِ أَوْ مُعَذِّبُوْهَا عَذَابًا شَدِيْدًا كَانَ ذَلِك فِی الْكِتَابِ مَسْطُورًا. وَمَا مَنَعَنَآ أَنْ نُّرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُوْنَ وَآتَيْنَا ثَمُوْدَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوْا بِهَا وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيْفًا.
[They should not go about hastening the punishment. In reality,] there is not a city69 that We will not destroy before the Day of Judgement or not inflict with a severe punishment. This is written in the register of God.70 What has stopped Us from sending signs of punishment is that the earlier generations had denied them. We had given the Thamud a she-camel [in a similar way] as an eye-opening sign but they were unjust [to themselves] and denied it.71 [What then is the use to send signs?] We only send signs to frighten [people before punishing them].72 (58-59)
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَمَا جَعَلْنَا الرُّؤيَا الَّتِیْ أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُوْنَةَ فِی الْقُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيْرًا.
Remember when [for such an admonition and warning] We said to you: “Your Lord has surrounded these people,73 [and they were making fun of this]. And the dream We showed you We made it a trial74 for these people [because of this attitude of theirs] and that tree as well which has been cursed in the Qur’an.75 We are frightening them of their fate, but this is only increasing them in their extreme rebelliousness.76 (60)
وَإِذْ قُلْنَا لِلْمَلآئِكَةِ اسْجُدُوْا لِآدَمَ فَسَجَدُوْا إِلَّا إِبْلِيْسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِيْنًا. قَالَ أَرَأَيْتَكَ هَـذَا الَّذِیْ كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيْلًا. قَالَ اذْهَبْ فَمَنْ تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَآءً مَّوْفُوْرًا. وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِی الْأَمْوَالِ وَالْأَوْلَادِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُوْرًا.
[There is no reason for this except that they followed the path of Satan.] Remind them when We had said to the angels: “Prostrate before Adam.” All of them prostrated except Iblis. He said: “Should I prostrate before him who you have created from clay?” He further said: “Look!77 Is this the one who you honoured above me? If you give me respite till the Day of Judgement, I will consume all his progeny except a few.”78 God said: “Very Well! Go; then all those who follow you are the fuel of Hell because it is Hell which is the full recompense for you all. Whoever among them you can overpower, make them worried with your commotion;79 bring upon them your riders and pedestrians,80 become a partner in their wealth and children81 and make promises with them.82 In reality, the promises Satan makes with them are nothing but deception. You will not have any power over My servants and as a guardian, sufficient is your Lord alone [O Prophet!]”83 (61-65)
رَّبُّكُمُ الَّذِی يُزْجِيْ لَكُمُ الْفُلْكَ فِي الْبَحْرِ لِتَبْتَغُوْا مِنْ فَضْلِهِ إِنَّهُ كَانَ بِكُمْ رَحِيْمًا. وَإِذَا مَسَّكُمُ الضُّرُّ فِی الْبَحْرِ ضَلَّ مَنْ تَدْعُوْنَ إِلَّا إِيَّاهُ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ وَكَانَ الْإِنْسَانُ كَفُوْرًا
[People!] Your Lord is one who makes the ship sail for you in the sea so that you can seek His bounty. Surely, He is very merciful on you. When you are struck by a calamity in the sea, all those you invoke beside Him become heedless; only He is remembered. Then when He safely brings you to the shore, you turn away.84 In reality, man is very ungrateful. (66-67)
أَفَأَمِنتُمْ أَن يَّخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوْا لَكُمْ وَكِيْلًا. أَمْ أَمِنْتُمْ أَنْ يُّعِيْدَكُمْ فِيْهِ تَارَةً أُخْرَى فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِّنَ الرِّيْحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ثُمَّ لَا تَجِدُوْا لَكُمْ عَلَيْنَا بِهِ تَبِيْعًا.
So, have you no fear that he take you to that shore and thrust you in the earth or send upon you a stone-hurling wind, then you find no one as your protector? Or have you no fear that He take you to the sea again, then send on you a stormy wind and drown you for your ingratitude, then you find no one who is able to come after Us for this? (68-69)
وَلَقَدْ كَرَّمْنَا بَنِی آدَمَ وَحَمَلْنَاهُمْ فِی الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيْرٍ مِّمَّنْ خَلَقْنَا تَفْضِيْلًا. يَوْمَ نَدْعُوْ كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِیَ كِتَابَهُ بِيَمِيْنِهِ فَأُوْلَـئِكَ يَقْرَؤُوْنَ كِتَابَهُمْ وَلَا يُظْلَمُوْنَ فَتِيْلًا. وَمَنْ كَانَ فِیْ هَـذِهِ أَعْمَى فَهُوَ فِی الْآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيْلًا.
We have bestowed honour on the progeny of Adam and provided them with transport in land and sea and given them sustenance of pure things and given them prominent superiority over many creatures.85 [Even then, they show ingratitude.] They should remember the day We shall call all the people including their leaders.86 Then those who are given their account in their right hands, they will [happily] read it87 and not the slightest injustice will be done to them. On the contrary, those who remained blind in this world, they will remain blind in the Hereafter as well and far away from the path.88 (70-72)
وَإِنْ كَادُوْا لَيَفْتِنُوْنَكَ عَنِ الَّذِیْ أَوْحَيْنَا إِلَيْكَ لِتفْتَرِیَ عَلَيْنَا غَيْرَهُ وَإِذًا لَّاتَّخَذُوْكَ خَلِيْلًا. وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيْلًا. إِذًا لَّأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيْرًا.
[O Prophet!] It could have been that these people turn you away form what We have revealed to you in order to entrap you in a trial so that you present something other than this Qur’an by fabricating it on Us.89 If you had done this, they would have certainly made you their friend. And had We not strengthened you, it may well be that you would also have become inclined to them.90 If this had happened, We would have doubly punished you in this world and the next.91 Then you would not have found anyone against Us as your helper.92 (73-75)
وَإِنْ كَادُوْا لَيَسْتَفِزُّوْنَكَ مِنَ الْأَرْضِ لِيُخْرِجُوْكَ مِنْهَا وَإِذًا لَّا يَلْبَثُوْنَ خِلافَكَ إِلَّا قَلِيْلًا. سُنَّةَ مَنْ قَدْ أَرْسَلْنَا قَبْلَكَ مِنْ رُّسُلِنَا وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا. أَقِمِ الصَّلاَةَ لِدُلُوْكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُوْدًا. وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَنْ يَّبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُوْدًا. وَقُلْ رَّبِّ أَدْخِلْنِیْ مُدْخَلَ صِدْقٍ وَّأَخْرِجْنِیْ مُخْرَجَ صِدْقٍ وَاجْعَل لِّیْ مِنْ لَّدُنْكَ سُلْطَانًا نَّصِيْرًا. وَقُلْ جَآءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوْقًا.
They are after uprooting you from this land93 in order to turn you out from here. But if this happens, then they too will not be able to stay here for long.94 Bear in mind95 the established practice about the messengers We have sent before you and you will not find any change in Our practice. [This phase is difficult indeed; so in order to acquire patience and perseverance in it] be diligent in the prayer96 from the setting of the sun to darkness of the night and especially in the recital of fajr97 because the recital of fajr is in company98 and get up in a part of night also [and pray]. This is additional for you.99 You may hope100 that [on the Day of Judgement] the Almighty will raise you such that people will be showering praise on you101 and keep praying: “Lord! [Wherever you want to make me enter] make me enter with honour and [from wherever you want me to leave] make me leave with honour and make power and authority my helper especially from Your self.102 And [O Prophet] proclaim: “The truth has come and evil has perished because evil was bound to perish.”103 (76-81)
وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَآءٌ وَّرَحْمَةٌ لِّلْمُؤْمِنِيْنَ وَلَا يَزِيْدُ الظَّالِمِيْنَ إِلَّا خَسَارًا. وَإِذَآ أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَؤُوْسًا. قُلْ كُلٌّ يَّعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيْلًا.
We are revealing in this Qur’an that which is a cure and mercy for the believers but it is only increasing these unjust in [their] loss. The issue with man is that when We grant Him favour, he shows indifference and turns away104 and when some calamity strikes him, he totally loses hope. [Their situation is the same as well; for this reason,] say: “Each is following his own way. Then he who is more on the right path is well known to your Lord.”105 (82-84)
وَيَسْأَلُوْنَكَ عَنِ الرُّوحِ قُلِ الرُّوْحُ مِنْ أَمْرِ رَبِّیْ وَمَآ أُوْتِيْتُمْ مِّنَ الْعِلْمِ إِلَّا قَلِيْلًا. وَلَئِنْ شِئْنَا لَنَذْهَبَنَّ بِالَّذِیْ أَوْحَيْنَا إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيْلًا. إِلَّا رَحْمَةً مِّنْ رَّبِّكَ إِنَّ فَضْلَهُ كَانَ عَلَيْكَ كَبِيْرًا. قُلْ لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَى أَنْ يَّأْتُوْا بِمِثْلِ هَـذَا الْقُرْآنِ لَا يَأْتُوْنَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيْرًا.
They ask you about the ruh [that is being revealed to you].106 Tell them: “This ruh is a directive of my Lord and you have been given very little knowledge of such facts. [Your intention is not involved in this O Prophet!]. If We want, We can [snatch and] take away what We have revealed to you. Then you will not find any helper for this against Us except that this is just God’s mercy [that you have acquired it]. In reality, great is His bounty on you.107 Say: “If all humankind and jinnkind combine to make such a Qur’an, they will not be able to make something like it, even if they become helpers of one another.”108 (85-88)
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِیْ هَـذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ فَأَبَى أَكْثَرُ النَّاسِ إِلَّا كُفُوْرًا. وَقَالُوْا لَنْ نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوْعًا. أَوْ تَكُوْنَ لَكَ جَنَّةٌ مِّنْ نَّخِيْلٍ وَّعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلالَهَا تَفْجِيْرًا. أَوْ تُسْقِطَ السَّمَآءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللّهِ وَالْمَلآئِكَةِ قَبِيْلًا. أَوْ يَكُوْنَ لَكَ بَيْتٌ مِّنْ زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَآءِ وَلَنْ نُّؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَؤُهُ قُلْ سُبْحَانَ رَبِّیْ هَلْ كُنْتُ إَلَّا بَشَرًا رَّسُوْلًا.
We have mentioned in this Qur’an various words of wisdom109 for people in different ways. Even then most people are adamant on denying. They have said: “We will not believe in you unless you make a spring gush from the earth or an orchard of dates or grapes is produced for you; then you not make many canals run through it. Or unless, as you say, you make the sky fall upon us in pieces or unless you bring God and His angels to stand before us, or you not have a house of gold or you not climb to the sky [right before our eyes]. And We will not even believe in your climbing unless you reveal a book to us [from there] that we can read” – Tell them: “Exalted is my Lord.110 Am I someone else besides a human being whom the Almighty has sent as a messenger?”111 (89-93)
وَمَا مَنَعَ النَّاسَ أَنْ يُّؤْمِنُوْا إِذْ جَآءَهُمُ الْهُدَى إِلَّا أَنْ قَالُوْا أَبَعَثَ اللّهُ بَشَرًا رَّسُوْلًا. قُلْ لَّوْ كَانَ فِی الْأَرْضِ مَلآئِكَةٌ يَّمْشُوْنَ مُطْمَئِنِّيْنَ لَنَزَّلْنَا عَلَيْهِمْ مِّنَ السَّمَآءِ مَلَكًا رَّسُوْلًا. قُلْ كَفَى بِاللّهِ شَهِيْدًا بَيْنِیْ وَبَيْنَكُمْ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيْرًا بَصِيْرًا. وَمَنْ يَّهْدِ اللّهُ فَهُوَ الْمُهْتَدِ وَمَنْ يُّضْلِلْ فَلَنْ تَجِدَ لَهُمْ أَوْلِيَآءَ مِنْ دُوْنِهِ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَّبُكْمًا وَّصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيْرًا. ذَلِكَ جَزَآؤُهُمْ بِأَنَّهُمْ كَفَرُوْا بِآيَاتِنَا وَقَالُوْا أَئِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُوْنَ خَلْقًا جَدِيْدًا. أَوَلَمْ يَرَوْا أَنَّ اللّهَ الَّذِیْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ قَادِرٌ عَلَى أَنْ يَّخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَّا رَيْبَ فِيْهِ فَأَبَى الظَّالِمُوْنَ إِلَّا كُفُوْرًا.
When guidance112 came to these people, the only thing that stopped them from accepting faith was that they said: “Has God sent a human being as a messenger?” Tell them: “Had there been angels on earth walking about calmly,113 We would have sent down from the heavens an angel as a messenger.”114 Say: “Sufficient is God between you and me as a witness.”115 Surely, He knows His servants; He sees them. In reality, he whom God guides [according to His law] only he will be guided and he whom He misleads, then for such misled you will not find any helper except Him.116 On the Day of Judgement, We will gather them by dragging them by their faces.117 The blind, the dumb and the deaf – their abode is Hell. Whenever its fire diminishes, We will ignite it further on them. This is their reward because they denied Our revelations and said: “When we become bones and reduced to dust, would we be raised again?” Have they not thought that the God Who has created the heavens and the earth has the power to create their likes again? And in reality He has appointed a time for them of which there is no doubt. Even then, these unjust are adamant in their denial.118 (94-99)
قُلْ لَّوْ أَنْتُمْ تَمْلِكُوْنَ خَزَآئِنَ رَحْمَةِ رَبِّیْ إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ الْإِنْفَاقِ وَكَانَ الْإنْسَانُ قَتُوْرًا.
[They are wonder struck on the favour God has blessed you with.] Tell them: “If the treasures of my Lord’s mercy were in your possession, you would have definitely withheld them for fear of being consumed.” Surely, human beings are very miserly.119 (100)
وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْأَلْ بَنِیْ إِسْرَآئِيْلَ إِذْ جَآءَهُمْ فَقَالَ لَهُ فِرْعَونُ إِنِّیْ لَأَظُنُّكَ يَا مُوْسَى مَسْحُوْرًا. قَالَ لَقَدْ عَلِمْتَ مَآ أَنْزَلَ هَـؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَآئِرَ وَإِنِّیْ لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُوْرًا. فَأَرَادَ أَنْ يَسْتَفِزَّهُمْ مِّنَ الْأَرْضِ فَأَغْرَقْنَاهُ وَمَنْ مَّعَهُ جَمِيْعًا. وَّقُلْنَا مِنْ بَعْدِهِ لِبَنِیْ إِسْرَآئِيْلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَآءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيْفًا.
[You ask for signs.] We had given Moses nine clear signs.120 Then ask121 the Israelites that when Moses came to them, the Pharaoh had said to him: “Moses! I think that you are under a magical spell.”122 Moses replied: “You very well know that these signs have been sent forth by the Lord of the heavens and the earth to open [your] eyes. And I think that O Pharaoh! You are [now] a person doomed.” After this, the Pharaoh planned to totally uproot the Israelites from the land. So, We drowned him as well as those with him all and after this said to the Israelites: “Dwell in the land [without fear].” Then when the promise of the Hereafter arrives, We all bring forth all of you and assemble you.123 (101-104)
وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ وَمَآ أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيْرًا. وَقُرْآناً فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيْلًا. قُلْ آمِنُوْا بِهِ أَوْ لَا تُؤْمِنُوْا إِنَّ الَّذِيْنَ أُوْتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّوْنَ لِلْأَذْقَانِ سُجَّدًا. وَيَقُوْلُوْنَ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُوْلًا. وَيَخِرُّوْنَ لِلْأَذْقَانِ يَبْكُوْنَ وَيَزِيْدُهُمْ خُشُوْعًا.
We have revealed this Qur’an with the truth and it is revealed with the truth124 and [O Prophet!] We have sent you only to give glad tidings [to those who believe] and to warn [those who do not believe]. And We have revealed this Qur’an in parts so that you can gradually recite it to people and [for this purpose] We have revealed it in a very elaborate way.125 Tell them: “Whether you believe in it or not, when it is recited before those who are given precisely this knowledge [from their Lord] before this, they fall on their chins in prostration and call out: ‘Exalted is our Lord; [this was His promise and] the promise of Our Lord had to be fulfilled come what may.’ [Hearing it,] they fall on their chins weeping and this only increases their humility.”126 (105-109)
قُلِ ادْعُوا اللّهَ أَوِ ادْعُوا الرَّحْمَـنَ أَيًّا مَّا تَدْعُوْا فَلَهُ الْأَسْمَآءُ الْحُسْنَى وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا. وَقُلِ الْحَمْدُ لِلّهِ الَّذِیْ لَمْ يَتَّخِذْ وَلَدًا وَلَم يَكُنْ لَّهُ شَرِيْكٌ فِی الْمُلْكِ وَلَمْ يَكُنْ لَّهُ وَلِیٌّ مِّنَ الذُّلَّ وَكَبِّرْهُ تَكْبِيْرًا.
[They object that why do you call Allah as Rahman.127] Tell them: “Whether you call Him by Allah or by Rahman, all good names are His.”128 And [O Prophet! Earlier, the special prayer you were directed to offer] do not offer that prayer of yours very loudly nor in a very low tone. In fact, adopt a middle way between the two.129 [Continue to show diligence in the prayer in this beautiful manner] and proclaim: “Gratitude is for God Who neither has children nor is anyone His partner in His kingdom, neither does He need any helper130 in times of helplessness,” and declare His exaltedness the way it is befitting. (110-111)
Kuala Lumpur
20 Nov 2012
(Translated from Al-Bayan by Dr Shehzad Saleem)
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1. The actual word is سُبْحَان. It is meant to remove misconceptions and misperceptions about God and as such is a word of redemption.
2. The word used in the verse is عَبْدِهِ. It refers to Muhammad (sws). Imam Amin Ahsan Islahi writes:
... The use of this word for the Prophet (sws) on this occasion evidences explicitness for him, God’s extreme love and affection for him and his perfection in being God’s servant. It is as if, no other introduction and description of the Prophet’s personality is needed. The word عَبْد (servant) pinpoints in a very specific manner the person who bests represents it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 474)
3. This refers to the mosque at Jerusalem which is called Bayt al-Muqaddis. It was at a distance of about forty days from the Baytullah in Makkah. For this reason, it is described by the words: الْمَسْجِدِ الأَقْصَا (the distant mosque) so that the addressees can easily understand the allusion.
4. The actual words are: الَّذِيْ بارَكْنَا حَوْلَهُ. After Abraham’s migration from Babylon, God chose two locations where two mosques were constructed at His own behest and were made the centres of monotheism for the whole world. One of them is the Arabian peninsula and the other is Palestine. The former is very barren and infertile while the latter is extremely lush and fertile. For this reason, it is called “the land of milk and honey” in ancient scriptures. The words of the Qur’an الَّذِيْ بارَكْنَا حَوْلَهُ point to this land and in this way explicitly determine that the distant mosque being referred to is the mosque of Jerusalem. It is stated that one night the Almighty took His servant from the Haram Mosque to the Distant Mosque. How did this happen? In verse 60 ahead, the Qur’an has specified that this journey took place in a dream (ru’ya) that was shown to the Prophet (sws). The reason the Almighty adopted this method has been explained by Amin Ahsan Islahi. He writes:
... What is observed in a dream is more certain and comprehensive than what is observed by the naked eye. It is a thousand times more deep and profound. Eyes can be deceived but true dreams are devoid of any deception. Eyes can only see in limited directions whereas dreams are much more comprehensive in their extent. Eyes cannot decipher meanings and are confined to observation only. On the other hand, dreams encompass profound meanings and divine manifestations. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 476)
5. Ie., the signs that besides the Haram of Makkah, now the land of Palestine and its status as the centre of monotheism will also be given in the custodianship of the Ishmaelites. However, no details of these signs are mentioned here because neither can words grasp them nor can they be envisaged by our knowledge and intellect.
A noteworthy aspect in the verse is that the previous words were addressed indirectly and here the speaker has been specified. The eloquence of this style is that the latter style expresses the affection of the speaker and the former is meant to magnify the splendour of what is said.
6. These attributes explain the way the word سُبْحَان occurs at the beginning of the verse. The implication is that since God hears and knows all, hence it is His responsibility to bring to account the people who had gone back on their promises and who in the words of Jesus (sws) had made his House “a den of robbers,” (Matthew, 21:13). This had to happen after hearing and reading what the Israelites said and did in it. Thus the Almighty decided that this House was to be entrusted to the custody of His last prophet. It was because of this reason that he was brought here from the Sacred Mosque in one night. God is free of all defects; hence He cannot the slightest tolerate that He choose a nation to conclusively communicate the truth to people and leave it unaccountable in spite of such rebelliousness from it. It was essential that He make some other arrangement to realize this objective. He thus chose the Ishmaelites to carry out the obligation of preaching and conclusively communicating the truth at the global level.
7. Ie., gave the Torah.
8. This in one sentence is a summary of the message entrusted to the Israelites. The first requirement of belief in monotheism is that no one except God should be trusted and all matters should be consigned to Him. The Torah mentions this instruction at various places and in unequivocal terms. In the teachings of religion, this message occupies a central governing position and is also the foundation of all the shari‘ah.
9. The implication is that they are the progeny of the pious people who were made to board Noah’s Ark and were saved from God’s punishment. They must always remember this history of theirs and like their forefather Noah (sws), they too should remain grateful to God and adhere to monotheism.
10. The actual words are: وَقَضَيْنَا إِلَى بَنِیْ إِسْرَائِيْلَ. The preposition إِلَى after قَضَيْنَا shows that a verb which collocates with this preposition be understood to exist. The verb should be أبْلَغْنَا or some other to its affect. The translation keeps this aspect in consideration.
11. Ie., show great rebelliousness against God and revolt against His shari‘ah. In the Qur’an, the word فَسَاد is also used for this meaning. After it words to the affect فنعذبكم مرتين are suppressed after it. The reason for this suppression is that these words are self-evident and what is mentioned ahead also evidences it. In the Torah, the details of this warning and the punishment as a result can be looked up in chapter 28 of the Book of Deuteronomy. Some excerpts are as follows:
Because you didn’t serve the Lord your God joyfully and wholeheartedly, despite the abundance of everything you have, you’ll serve your enemies whom the Lord your God will send against you. You will serve in famine and in drought, in nakedness, and in lack of everything. They’ll set a yoke of iron upon your neck until they have exterminated you. The Lord will raise a distant nation against you from the other side of the earth. Swooping down like a vulture, it will be a nation whose language you don’t understand, whose stern appearance neither shows regard nor extends grace to anyone whether old or young. Its army will consume the offspring of your animals and the produce of your soil until you are exterminated. They will leave you without your grain, wine, oil, the increase of your cattle, and the lamb of your flock, until you are completely destroyed. They’ll besiege all your cities until your high and fortified walls in which you have trusted collapse throughout the land. Indeed, they will besiege all your cities, which the Lord your God gave you. (47-52)
… Because you will not have obeyed the Lord your God, very few of you will be left – instead of you being as numerous as the stars in the heavens. Just as the Lord delighted to prosper and increase you, so now the Lord will delight to destroy, exterminate, and banish you from the land that you are about to enter to possess. He’ll scatter you among the nations from one end of the earth to the other. (62-64)
After this, the prophets of the Israelites kept warning them. Thus the details of the first disorder that they created are found in the Psalms, Isaiah, Jeremiah and Ezekiel and of the second they can be seen from the tongue of Jesus (sws) in the Gospels of Matthew and Luke.
12. The sentence begins with اِذَا. Here it occurs to portray the situation. Regarding اِذَا, it should be kept in mind that just as it occurs for the present and the future, it also connotes an established practice and to portray a past situation.
13. The words بَعَثْنَا عَلَيْكُمْ occur in the verse. The prepostion عَلَی after بَعَثَ evidences that besides “stirring up” this verb encompasses the meaning of “imposing on someone.”
14. This is a reference to the attack of Nebuchadnezzar, the king of Babylon and Ninveh who in 586 BC had decimated all the cities of the Jews and had razed to the ground Jerusalem and Solomon’s Temple which were the last symbols of glory of the Jews. The words فَجَاسُوْا خِلَالَ الدِّيَارِ occur in the verse. In the words of Imam Amin Ahsan Islahi, this is a depiction of extreme humiliation and disgrace of the Jews because if the enemy is so powerful that it barges into houses, this means that it has totally violated all respect and honour. Similarly, the words عِبَادًا لَّنَاۤ اُولِی بَاسٍ شَدِیْدٍ (such people of Ours who were extremely powerful) are used for the army of Nebuchadnezzar. Imam Amin Ahsan Islahi writes:
... These words are not used because of their piety and religiosity but because they served as tools and weapons to implement the will of God. Though they were filthy people yet they were instrumental in implementing God’s will by cleaning a huge pile of filth. For this reason, they were broadly ascribed to God. The Israelites arrogantly claimed نَحْنُ أَبْنَاءُ اللّهِ وَ أَحِبَّآوُهُ (We are God’s near and favoured ones). God made it clear to them that the shoes by which they have been beaten have some weight with God but they have none whatsoever. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 482)
15. After years of slavery, when the Jews turned back towards God, they were once again helped by Him. Thus the kingdom of Babylon fell and in 539 BC Cirius the king of Persia defeated the Assyrians and occupied their country. After that, he looked upon the Jews with favour and allowed them to go back and inhabit their country. The Jews returned and rebuilt Solomon’s Temple and under the guidance of ‘Uzayr (sws) revived themselves to a great extent. After this, the Israelites received great impetus. It is to this favour of God that the Qur’an has referred to here.
16. These words are suppressed. The ل in لِيَسُوؤُوْا distinctly points to them.
17. This is a mention of the destruction of the Jews at the hands of the Roman Emperor Titus in 70 AD after Jesus (sws) had conclusively conveyed the truth to them. Thousands were killed at this instance, thousands were enslaved and thousands were seized and sent to work in Egyptian mines. Several thousands became a source of amusement for people when they were torn apart by wild animals in amphitheatres and colosseums or were sent to various cities to become targets of games played by swordsmen. All tall and pretty girls were chosen by the conquerers for themselves and the city of Jerusalem and its Temple were once again razed.
18. Ie., for those who deny the reality even after observing it with their eyes. Addressed here are the Jews who had joined forces with the Quraysh and were supporting them in opposing the Qur’an. Imam Amin Ahsan Islahi writes:
The tone of this verse is noteworthy. Initially, the style was indirect (عَسَی رَبُّكُمْ أَنْ يَرْحَمَكُمْ). Then it became direct by the words اِنۡ عُدۡتُّمۡ عُدۡنَا. The first part has a ring of disregard. In other words, if they adopt the right attitude, it will benefit only themselves and if not they will invite their own doom and not harm God in any way. The second part carries a very stern warning. For this reason, first, the address has become direct which is more appropriate for warning and then it also has vagueness and conciseness in it. It is said “We will do the same.” However, it is not described how this would be done. It is left to the understanding of those who can understand. The great severity found in this sentence is concealed in this vagueness. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 483)
19. This address is both towards the Jews and the Idolaters. After the initial prelude, they are now being invited to accept faith.
20. Since demanding a sign for punishment after hearing the warning of punishment from God is an extremely foolish thing and very destructive for those who demand it, for this reason, in the words of Imam Amin Ahsan Islahi, these words are expressed with a ring of sorrow and in a general style by turning away from them.
21. Ie., instead of demanding the sign of punishment, they observe the signs found in the world around them which encompass them from all sides all the time.
22. Ie., stated in detail everything to which these signs testify.
23. This expression means that whatever is going to befall a person will be a consequence of his deeds. Hence it is tied to his neck in this world. He reaches the presence of God after acquiring his Hell or Paradise in this very world. Nothing is going to happen to him in the Hereafter of which the seeds he does not sow in this world. Hence, instead of making haste in demanding punishment, he should reflect on the arrangement he has made to secure himself from it.
24. The implication is that the messenger has already come. It is now awaited when the truth is conclusively conveyed by him. After this is the phase of punishment, which is about to come.
25. The actual word is: اَمَرْنَا. Imam Amin Ahsan Islahi has explained it. He writes:
The word أَمْر does not merely mean “to give a directive.” Sometimes, it is also used to give respite and reprieve to someone. When a person gets tired and frustrated in trying to reconcile or resolve a matter with another person or a group, he says:إفعلوا ما بدا لكم (do whatever you want to). An imperative style is apparently adopted here but it actually implies giving respite. In a similar way, the Almighty gives respite to people once the truth is conclusively communicated to them so that no excuse remains for them to be punished. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 489)
This respite is given to the affluent because they have the reins of the society. Thus messengers of God address them the foremost. Then it is their attitude because of which once the truth is conclusively conveyed to them the nation ultimately has to face the punishment of God.
26. This is an assurance sounded to the Prophet (sws): no external help or information is needed by his Lord to know whatever his disbelievers are doing. He observes everything and is aware of every detail. So, he should rest assured that when the time comes, He will not delay His decision the slightest.
27. Earlier it was mentioned that the affluent are given respite. Now the established practice of God about it is stated. However, it should remain clear that whatever is obtained as its consequence, that too is not in control of these people who are after this world and its immediate benefits. It is God Who gives to whomoever He wants in whatever quantity He wants.
28. These words are specially noteworthy. Imam Amin Ahsan Islahi writes:
... The implication is that the benefits of Hereafter cannot be obtained by merely desiring them. For this, a commensurate effort is also needed and a faith also which is totally devoid of any semblance of polytheism. Unless both these things exist with seeking benefits of the Hereafter, this desire will never be fulfilled. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 490)
29. Ie., they too who seek the Hereafter and they too who totally disregard it and day and night are after seeking the pleasures of this world. The word كُلّ is used for both these groups. Those who have a literary taste know that on such occasions this word becomes a defined noun.
30. This is because those who seek the benefits of this world acquire them and those who seek the benefits of the Hereafter too are not deprived of them. Whatever worldly benefits are ordained for them will be obtained by them and the benefits of the Hereafter are always there for them. They will acquire the full reward of their efforts.
31. The implication is that people can see to what heights high ranks in this transient world take people. By analogy they should realize the splendour and majesty of those who will be selected for high ranks in the Hereafter. So should people disregard it in the way they are? This situation demands that all the efforts of people should be to attain these lofty ranks in the Hereafter.
32. It was said earlier that the Qur’an guides to the path which is absolutely straight. After some explanations were furnished regarding it, now this straight path is being elucidated. In them the address is in the singular at various places but in between the plural address is also interposed to show that singular address is not the objective here but in accordance with linguistic principles the purpose is to address each and every person individually. In a similar way, if the Prophet (sws) is addressed in between, then this is not in his individual capacity but as the supreme leader of the Muslims.
33. The actual words are: فَتَقْعُدَ مَلُومًا مَّحْسُورًا. The word فَتَقْعُدَ occurs here as an incomplete verb. Thus it is stripped of its meaning of sitting. It is a locus (zarf) is يوم القيامة which is suppressed here. A little deliberation shows that this section of verses from verse 12 to 39 begins with the prohibition of polytheism and also ends on its emphatic forbiddance. Such a style is adopted in the Qur’an to highlight the importance of something. Here, the objective is to delineate the fact that belief in monotheism is like a boundary wall that encircles the directives of religion mentioned in these verses. If this boundary wall is damaged, everything that lies within it is exposed to danger. No doubt, this is the supreme status of monotheism which these verses mention. It is the greatest and the most fundamental requisite of justice which the Qur’an directs its followers to dispense. For this very reason, polytheism is called a great wrong (zulmun ‘azimun) by the Qur’an (31:13). The Qur’an has also clearly stated the result of this great wrong: it is an unforgivable sin in the eyes of God in retribution for which people shall be humiliated and thrown into Hell.
What is polytheism? Associating other gods with God Almighty is termed as polytheism (shirk) in the terminology of the Qur’an. 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, Quṭub, 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.
34. This is the first directive after belief in monotheism which is made mandatory on human beings to follow. It is said that since there is no god except God, only He should be worshipped. The essence of this worship (‘ibadah) is humility and servility. The first manifestation of this essence is serving the Almighty. Since a person also has a practical life in this world, this servitude relates to this practical life as well and in this manner becomes inclusive of obedience. The manifestations in the first case are glorifying Him and singing His praises, praying to him and supplicating before Him, kneeling and prostrating before Him, making vows (to please Him), offering animal sacrifice and doing i‘tikaf. In the second case, a person, after regarding someone as an independent law giver and ruler, considers that he has the authority to give directives of what is forbidden and what is not and what is allowed and what is not and submits before all his directives. It is the verdict of God Almighty that none of the above mentioned things can be reserved for someone other than Him. The words: قَضَى رَبُّكَ أَلَّا تَعْبُدُوْا إِلَّا إِيَّاهُ declare this verdict. Thus if a person glorifies someone else and sings his praises or prays and supplicates before someone else, kneels and prostrates before him or presents vows before him or offers animal sacrifice to him or does i‘tikaf for him or regards him to have the authority of prohibiting or allowing things, then this would mean that he has refused to accept this verdict of God.
35. After God, parents have the greatest right yet even they cannot be associated as partners with God. Their only right is to be treated with kindness. This is the second directive and is present in all divine scriptures. Besides this verse, the Qur’an has also mentioned it elsewhere in verse 8 of Surah al-‘Ankabut, verses 14-15 of Surah Luqman and verse 15 of Surah al-Ahqaf. There is no doubt in the fact that among human beings a person’s foremost obligation is towards his parents. Thus after worshipping God, Muslims have been directed to fulfil it the foremost. The reason for this is that it is the parents who bring a person into existence and it is they who nourish him and look after him. Thus at another instance it is said that human beings should be grateful to their parents the foremost.
36. The implication is that a person should treat his parents in a manner that he shows respect to them not only outwardly but also from the depth of his heart. He should not show any aversion to them in his heart and also not say something to them which is against good manners. In fact, he should treat them with love, affection and decency and in a manner that reflects his submission to them. He should obey them and in the frailty of old age comfort them and be a means of re-assurance to them.
In these verses, the objective for which old age has been specially mentioned is explained thus by Imam Amin Ahsan Islahi:
… It is this period in which people regard their parents to be a burden and forget their sacrifices and selfless behaviour in their childhood. Obedient and respectful children remember that the way they were once nurtured by their parents when they were nothing but a lump of meat and bones, in a similar manner their parents have now been consigned to them when they are no more than skeletons; it is now their duty to repay them their favours. However, not everyone remembers this. These verses are in fact a reminder for this reality. In fact, the truth of the matter is that parents deserve love, respect and good behaviour whatever their age. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 496)
37. The actual words are مِنَ الرَّحْمَةِ. Here the origin of the obedience and compliance mentioned in the verse is disclosed: it should arise from love and affection for them.
38. In these words, there is a subtle insinuation: just as parents hide and protect their children the way birds do under their wings, in a similar manner, children too should hide and protect their parents in their wings of love and obedience. The reason is that if ever children can repay their parents for their care, it is through this attitude. Without this, it is not possible to discharge this obligation.
39. This prayer is a right of the parents on their children and it is also a reminder for a person to fulfil this right imposed on him. This prayer is also the motive for the feelings of love which the Almighty has demanded from the children in treating their parents with kindness.
40. This is a very noteworthy aspect of the directive of treating parents with kindness. Imam Amin Ahsan Islahi writes:
It is not an easy task at all to treat old parents with love and affection the way the Qur’an has directed its followers. It is not merely outward compliance with their parents which is demanded from them. In fact, purity of heart, inner warmth and fondness is also demanded from them. It is because of this difficulty that the Qur’an has explained the real thing required is inner love and full compliance. If this is present, then God is fully aware of what is in the hearts. With its presence if some minor mistake emanates by accident, then it can be atoned by repentance and turning towards God. People who continue to ask for forgiveness on such mistakes will be forgiven by Him. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 497)
41. This is the third directive. The implication is that just as a person spends on himself the blessings bestowed upon him by God, he should also spend them on his fellow brethren after fulfilling his personal and business needs. It is evident from the Qur’an that two things are required for a person if he is to become a true servant of God: Firstly, one’s relationship with God should be established on a right footing. Secondly, this relationship with other human beings should also be established the same way. The first thing is achieved through the prayer which is the foremost expression of one’s love for God, and the second through spending in the way of God for this is the foremost expression of one’s love for one’s fellow human beings. The reward for this spending is also God’s love because whatever one spends he has it saved in the heavens, and in the words of the Prophet Jesus (sws), his heart too remains occupied at this place, (Matthew, 6:19-21). In this verse, it is said that spending in the way of God is the right of one’s relatives, orphans and the needy which must necessarily be fulfilled. It is evident from this mention that any slackness in fulfilling this right can make a person a criminal who extorts the rights of people. Thus, at another instance, the Qur’an (9:34-35) has clearly stated that if a person starts amassing wealth while remaining indifferent to these rights, then this is hoarding and its punishment is the fire of Hell – from which every believer should seek refuge with the Almighty.
42. This is stated because only those people are given the urge and will to spend in the way of God who adopt a balanced attitude in their spending and consider the sustenance they have been given by God a blessing and not a result of their own planning. The reason for this is that a person who does not adopt a balanced attitude about his needs, always remains involved in spending his wealth on his own pastimes and interests, and does not have the time to fulfil the needs of others.
43. The implication is that if at times those on whom this obligation is imposed are forced to withhold themselves from helping others because of their own straitened circumstances and it is expected that in future their circumstances would improve, then they should treat the needy very affectionately and promise them help in future.
44. While explaining the balanced attitude in the prohibition of over and wasteful spending mentioned earlier, it is stated here that a person should neither be miserly nor so prodigal that when he needs his wealth, he ends up yearning for wealth and is reduced to indigence; on the other hand, he should spend in a balanced way and always save something so that he is able to help others whenever needed.
45. This is a corollary of what is said earlier: when abundance and constriction in sustenance is in the hands of the Almighty, the only responsibility of a person is that he should work diligently to create opportunities for his livelihood. People do not understand this and at times become so callous as to even kill their children for fear of poverty. They should fear God and never commit this crime. It is a great crime. The purpose is to specially allude to the evil Arab custom of burying alive infant girls in the time of jahiliyyah. The psyche behind this was that since a woman was not an earning member of the family, one should not have to bear the burden of her up-bringing.
46. Till here the category of directives (justice, goodness and spending on kindred) which the Qur’an wants its followers to observe are mentioned. From here onwards, the category of directives (lewdness, evil and arrogance) from which it forbids its followers is being mentioned. The first directive mentioned in this regard is that no one should even go near fornication. The reason stated for this is that it is open lewdness and a very dreadful practice. The implication is that no argument is required to prove its awfulness and lewdness. Human nature has always regarded it to be a grave sin and a terrible crime and will continue to do so as long as it does not get perverted. It is an indubitable reality that the institution of family is as essential a need for a person as air and water are. This institution can only sustain on natural feelings and emotions if the relationship between the spouses is permanent. If this aspect is missing, then a society can only consist of a herd of cattle which is devoid of natural and spiritual feelings and emotions; it cannot be founded on a right footing.
Because of this very terrible nature of fornication the Almighty has not merely forbidden it, He has asked us to not even go near it. This means that one should keep away from things that may lead to it or may ultimately entice a person to it.
47. The fifth directive is that no one should kill any one. This is a mention of the sanctity of human life which it always has had as per morality and religion. The Qur’an has informed us that prior to this, the Israelites were also given this directive and the Almighty had ordained that killing one human being is like killing the whole of mankind. It has also specified that the life of a human being can only be taken in two circumstances: when a person has killed someone or when a person while rebelling against the collective system goes after the life, wealth or honour of others. Apart from these two circumstances, every killing is an unjustified act the punishment of which is eternal Hell according to the Qur’an (5:32; 25:68-69).
48. It is evident from this that the matter of the perpetrators of this crime rests not merely with God or the society or the government; they will also have to reckon with the heirs of the slain person and God has given them full authority in this regard, and no court of justice can show any leniency to the murderer without the consent of his heirs. Its responsibility is that if they insist on qisas, it should help them and should implement with full force whatever they want.
However, this does not at all mean that if at some place a formal government does not exist and the matter of qisas is solely left to the discretion of the heirs of the accused, then they, in their capacity as heirs, should exceed the limits and, for example, slay others besides the slayer in a frenzy of revenge or out of prejudice for their status and superiority demand the execution of a free person in place of a slave or a man in place of a woman, or kill the criminal by torturing him, or take out their venom on his dead body or adopt the methods of killing prohibited by the Almighty. The words فَلَا يُسْرِفْ فِّیْ الْقَتْلِ point to this aspect.
49. This is the sixth directive and deliberation shows that its words are the same as those used in the case of fornication earlier. Ie, one should not even go near the wealth of the orphans except for the purpose of their welfare and well-being. The implication is that one should only use the wealth of the orphans for their development and protection and this too should be done till the time when orphans reach maturity and can be entrusted with their wealth.
50. This is the seventh directive. It is evident from its words: “you shall be held accountable for promises,” that promise is not merely a matter between two parties, the Lord of the Universe is a third party in it before whom everyone will be held accountable one day and from Whose grasp none can save himself. Imam Amin Ahsan Islahi writes:
… Keeping promises includes all small and big obligations whether they are related to God or to His creation, whether they come into existence through written means or whether through some relation and association, whether they are declared or are considered to be understood in a good society. We are tied in some sort of a contract with God and the Prophet (sws), our father and mother, our wife and kids, our near and distant relatives, our clan and family, our neighbours and neighbourhood, teachers and students, masters and servants and our peoples and nations. It is an essential requirement of piety and fulfilment of oaths that we fulfil these rights. In other words, the real spirit of keeping promises is fulfilment of rights and fulfilment of rights encompasses all big and small obligations. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 1, 429)
51. This is the eighth directive. At another instance, the Qur’an (55:7-9) says that the Almighty has set the earth and the heavens on a scale and thus it is necessary that a person in his circle should remain just and measure with the right scale and weights. It is evident from this that it is a supreme directive and in its essence is actually a corollary of the scale of justice on which this world has been created. Thus if anyone deviates from it, it means that his conception of justice and fairness has become defective and he actually does not believe in a just God. After this, obviously the economic and social systems of the society are shaken at their bases and no ingredient of the society remains in its place.
52. The ninth directive is that one should not go after things one has no knowledge of. The implication of this directive is that it is not right for a Muslim to make bad estimations about other Muslims, or make allegations against others or take some action against others without proper knowledge of what the matter is or spread rumours merely on the basis of speculation or form a view about God’s being and attributes and His directives merely on the basis of conjecture and guesswork and unending analogies. The Qur’an has warned us that one must not take this directive lightly because the faculties of sight, hearing and intellect shall one day be held accountable before God.
53. This is the tenth directive. Imam Amin Ahsan Islahi writes:
… The implication is that the God whose glory and grandeur one witnesses in the vast expanse of the earth that He has spread out on which one’s status is not even that of an ant or an insect and the God who has created these towering mountains before which one’s status is not even that of a squirrel. One should try to recognize one’s status and always surrender oneself to the majesty and splendour of God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 502)
The manner in which a person walks is specially mentioned here. The reason is that a gait obviously reflects one’s inner-self. Wealth, authority, beauty, knowledge, power and other similar things produce pride and vanity in a person. Each of these produces a specific type of pride in one’s gait showing that his heart is devoid of the perception of serving God and there is no concept in it of God’s glory and greatness. The heart which has the perception of serving God and of His greatness only beats in the chests of people who have humility. Instead of walking arrogantly, they walk with their heads bent. Thus walking with pride and vanity is a very bad trait and its punishment is very grave too.
Like the Ten Commandments of the Torah, these are the ten commandments of the Qur’an. All morals are a corollary of these commandments. What the Almighty (Qur’an, 42:37; 53:32) has regarded as كَبَائِرَ الإِثْمَ وَ الفَوَاحِشَ (great sins and acts of vulgarity) emerge from disobeying these directives.
54. Here at the end the Qur’an has made it evident that morals are a corollary of beliefs and according to the categorization of the Qur’an, all moral directives will be subsumed under al-hikmah. They will come under al-kitab when some law is stated about them.
55. The previous verses ended on a refutation of polytheism. With this in background, it is further stated that they are guilty of double foolishness: the first foolishness is that they associated partners with God; the second is that they went a step head and chose for God something they never tolerated for themselves.
56. Ie., explained the essence of monotheism in various ways and the heinous nature of polytheism as well to such an extent that the dumbest person cannot say that he could not understand these concepts. It is precisely this style of the Qur’an in which it explains its concise statements and elucidates its miraculous discourse in such a way that no other book of the world can emulate it.
57. This is because having a share in divinity would never have let them sit peacefully. They would have definitely quarrelled and disputed with the Lord of the throne to take His place. As a result, the whole system of this universe would have crumbled.
58. Whatever accusations they want to hurl on God, they can do so but the heavens and the earth by their very existence bear witness that God is above and beyond these accusations.
59. This is a mention of the established practice of God. According to it, when a person adheres to rebelliousness against the truth then, after giving him some respite, his faculty which leads him to the truth is taken away. This faculty is endowed upon every person by the Almighty. After this, only God’s scourge is awaited that necessarily visits people who have been conclusively conveyed the truth by God’s messengers.
60. This is because they are not prepared to accept God without their alleged deities.
61. Ie., they do not hear to earn any benefit but do so to find a pretext for criticism and objection.
62. Ie., the truth is so evident to them that they cannot find any way to refute it. Thus they try to evade and escape this situation by sometimes calling him a soothsayer, sometimes a magician and some times a mad person.
63. This is stated because people will feel that the time between their death and being raised up on the Day of Judgement was as if they had slept for a short while.
64. The implication is that whatever fun they make and whatever sarcastic remarks they hurl at him, he should not respond by saying something which is against the truth or which crosses the limits. He is to speak the truth come what may and what is in accordance with the dignity of his message.
65. These words of admonition are meant to tell them that they too are at the mercy of God. Hence they should invite people to the truth. This only is his sphere of action. They should not try to cross this sphere to enter God’s domain.
66. Ie., if God has endowed Muhammad (sws) with such a masterpiece of literature as the Qur’an, He had earlier given His Prophet David (sws) the matchless Psalms whose words penetrated deep into the hearts. When it was read by David (sws) in a melodious voice, the mountains on the earth and the birds in the air would join him in harmony to extol and praise the Almighty.
67. The previous paragraph occurred as a parenthetical one to warn and guide people forthwith during the course of conversation. From here, the discourse joins the actual subject that was under discussion
68. Ie., the angels who the idolaters worshipped as associates of God and whom they invoked for help.
69. This refers to cities which become a symbol of affluence and authority of a nation. Examples include Babylon, Nineveh, Rome, Cordova, Baghdad, Dehli and in present times London and Washington etc.
70. Ie., no one lives eternally. Just as individuals die, nations and cities too reach their fate. Thus arrogance based on affluence and authority necessarily makes a city reach either of these two destinies: it loses its status by being vanquished by other nations and is finally obliterated from the face of the earth or after denying the truth conclusively conveyed by a messenger assigned to it, it is destroyed by God’s torment. This is how turn by turn the Almighty is dealing with each nation and will continue to deal like this till the Day of Judgement. This is an unchangeable practice of God and has been written in His register. History tells us that first the Hamites and then the Semites were selected for this purpose and for the past five hundred years, the progeny of Japheth have been chosen for this purpose. These are the last peoples on whom history will end. This is evident from indications in the Qur’an which say that after this the Day of Judgement shall come.
71. The actual words are: فَظَلَمُوْا بِهَا. The preposition ب in them evidences the fact that a word to the effect كذبوا is encompassed here. The translation keeps this aspect in consideration.
72. Ie., when people are not frightened and become even more rebellious and reject them, then what is the use of sending them? It is evident from this experience that such admonitions are of no benefit to the rebellious. They can only be convinced by God’s scourge.
73. This is a reference to the verses of the Qur’an which state that the Almighty is heading towards the land of Makkah while reducing it from its boundaries. This is an explicit prophecy of the fate – and a warning with its reference to the Quraysh – which they met at the conquest of Makkah. See, the Qur’an 13:41; 21:44.
74. This is a reference to the incident of the night journey with which the surah began. Since there was also a warning in it for both the Quraysh and the Israelites that besides the Sacred Mosque, the Bayt al-Maqdis too is now being entrusted to the Prophet (sws) it was made fun of. Mocking words like “see now they are trying to forcibly occupy the Bayt al-Maqdis” were cracked. So much so that in the words of Imam Amin Ahsan Islahi, the thing that was meant to warn and admonish them and to inform them of the future became a trial for them because of their misdeeds.
75. The tree of Zaqqum, which neither gives shade nor fruit, is referred to here. It will be a heap of thorns which the dwellers of Hell will eat in distress. It will burn their bellies as if boiling water is circulating in them. It is because of these characteristics of this tree that it is calledمَلْعُوْنَة (accursed) by the Qur’an. In other words, God has not granted it with the benefits of flowers, fruits and shade. On the contrary, He has deprived it of all these things and thereby made it a symbol of His curse. When the Qur’an mentioned it to warn and frighten people, the miscreants of the Quraysh made it also a subject of making fun. They would mockingly say: Look at this person! On the one hand, he says that Hell will contain fire which will burn down stones and on the other hand, is informing us with the same tongue that trees also sprout in this fire.
76. The implication is that a sign is not their problem that if it is shown they will profess faith. They are inflicted with the ailment of stubbornness and obduracy. The Almighty has done all the needful to warn and admonish them, but to no avail. All these three examples show that their rebelliousness has only increased and they have dealt with God’s signs in the same manner as the Thamud dealt with the she-camel.
77. The actual word is أَرَئَيْتَكَ. It also occurs at instances of sarcasm and disdain. Here it is used in precisely this meaning.
78. Ie., they will become a prey to his objectives and they will become slaves to him alone.
79. This is a reference to the noise and commotion always raised by leaders, sages and religious pundits – who are incited by Satan – produced against the righteous.
80. Ie., he may attack them with his armies. This is not merely a metaphor but a fact. It has happened many a time in history that the followers of Satan have brought armies to force people to leave the religion of truth.
81. This happens when Satan inveigles people into polytheistic myths and carves out superstitions and teaches people the rites to worship them. Thus these people take out their share from their wealth to make an offering to them on their shrines, name their children after them and at times even sacrifice their children to gain their pleasure.
82. Ie., he may go ahead and make whatever promises with them he wants to. This is a reference to the wrong expectations, false hopes and baseless pledges which Satan makes to allure people and to clutch them in his evil schemes.
83. This is an assurance sounded to those who would like to remain steadfast on their faith against the alluring of Satan. Imam Amin Ahsan Islahi writes:
... Ie., the servants of God who inspite of the mischief worked by Satan want to adhere to their faith and with full confidence entrust themselves to God will find God to be their guardian. They will need none else than Him for this purpose. He will protect His servants in the gravest of circumstances and secure their faith. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 521)
84. This is an example of the general attitude of human beings. Ships which weigh several thousand tons move across the sea at the behest of God alone. This arrangement has been made by Him so that human beings seek His bounty and show gratitude on it. Yet the misfortune of human beings is that if these ships are caught in a storm, they remember God and as soon as the ships sail out of them, they neither remember the storm and the calamity it had let loose nor the God to Whom they were pleading.
85. Human beings are certainly superior to other creatures but this superiority is not absolute. It is evident from this verse that there are some creatures which are superior to human beings as well.
86. Ie., good people with their leaders and bad one with theirs. Imam Amin Ahsan Islahi writes:
Gathering each group with its leaders and followers has the aspect of honouring them as well as conclusive communication of the truth. The leaders of the virtuous will see that the cause of making God’s words superior for which they endangered their lives has thankfully produced superb consequences. On the other hand, the leaders of evil people will see the fate of their misdeeds and those who followed them will curse them and will demand a double torment for them, as is stated at another instance. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 525)
87. The actual words are: فَأُوْلَـئِكَ يَقْرَؤُوْنَ كِتَابَهُمْ. The verb in them is used in its complete form. The purpose is to point to the fact that those who will be handed their record in their left hands will try to hide it behind their backs as soon as they acquire them, let alone reading it. They will be in deep anguish and agony.
88. Ie., the path that could have taken them to their destination. On the other hand, those who kept their eyes open and benefitted from the signs of God will see their destination in the light of the full day and happily reach it without any obstruction.
89. The actual words are: وَإِنْ كَادُوْا لَيَفْتِنُوْنَكَ عَنِ الَّذِیْ أَوْحَيْنَا إِلَيْكَ. The preposition عَنْ shows that the word لَيَفْتِنُونَكَ encompasses the meaning of يصرفونك or a word of similar meaning. The implication is that since the Prophet (sws) is very desirous of their faith, taking advantage of this desire they want to entangle him in a trial: they want to give him the impression that they are inclined towards faith in order to convince him to make a little change in his message and in this way make him alter his stance.
90. The implication is that after listening to their offer, he had become a little uncertain but because of his perseverance on the path of truth the Almighty’s grace took him out of this situation. Imam Amin Ahsan Islahi writes:
It should be kept in mind that infallibility of prophets does not mean that they can never be in a state of indecision or a wrong inclination cannot pass through their hearts. It only means that in the first place none of their inclinations is based on evil desires and is always virtuous in nature. Secondly even in the path of virtue if they take a step which is not correct, the Almighty protects them and guides them in the right direction. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 528)
91. Ie., a double punishment not only in this world but also in the next. This is in accordance with the law that the more a person is responsible the more is his accountability.
92. Though the Prophet (sws) is apparently addressed, yet deliberation shows that the anger is directed towards the disbelievers who were presenting suggestions of compromise. They are warned that the message of the Lord against whom they are presenting such suggestions has this view about them.
93. Ie., the land of Makkah.
94. When a messenger of God is forced to migrate, then as soon as he leaves his nation they become vulnerable to punishment and their fate is decided. It is stated ahead that this is an established practice of God which is unalterable. This prophecy has been made in accordance with this established practice. Thus it came true word by word as soon as the Prophet (sws) left Makkah.
95. This verb is suppressed. In the words of Imam Amin Ahsan Islahi, this style is meant to remind the addressees and portray the situation right before their eyes.
96. Ie., in the times of zuhr, ‘asr, maghrib and ‘isha they should diligently offer the prayer. Since these timings of the prayer were known to every person hence it was broadly stated: لِدُلُوْكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ. The ل of لِدُلُوكِ connotes time and this usage is common in Arabic.
97. The actual words are: وَ قُرْآنَ الْفَجْرِ. They refer to the recital of the Qur’an in the fajr prayer. Since this was evident from the relationship between the two co-ordinated clauses hence it was not stated in words. The word قُرْآنَ is in the accusative to specify its mention ie.أخص بالذكر قرآن الفجر. This broadly refers to the long recital in the prayer as well as it being audibly loud. Similarly, this style highlights the significance of the fajr prayer, particularly the recital of the Qur’an in it.
98. Ie., the angels are present in it as evidenced by certain narratives (al-Bukhari, no. 4440; Muslim, no. 649). It is because of this blessing that both the prayer leader and his followers feel very attentive and focused in this prayer.
99. It is evident from this that the tahajjud prayer was mandatory upon the Prophet (sws) in the same way as the five prayers are mandatory on all Muslims. For Muslims, it is an optional prayer. If their scholars adhere to it, it will hopefully secure for them the help of the Almighty in their efforts of preaching and teaching religion because it is for this reason that here the Prophet (sws) has been directed to offer it.
100. The actual words is: عَسَی. When it is used with reference to God, its connotation of hope and expectation becomes associated with the addressees.
101. The actual words are: مَقَامًا مَحْمُوْدًا. The word مَقَامًا in my opinion is not in the meaning of locus (zarf). It is in fact a verbal noun and here it is in the meaning of a stressed object (maf‘ul muṭliq). Imam Amin Ahsan Islahi writes:
... Since there is a similarity of meaning between بَعَثَ and مَقَام the word بَعَثَ means “to raise” and مَقَام means “to stand and to rise;” hence there is nothing wrong in the word being regarded as a stressed object. The implication is that today these people are raising a deafening commotion to oppose and condemn the Prophet (sws), but he should adhere to his stance and be diligent in the prayer specially the tahajjud prayer and should hope that his Lord will raise him such that a great ummah will be praising him and God too will accept his efforts. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 531)
102. This is the prayer of migration. It was stated earlier that the Quraysh were making efforts to expel the Prophet (sws) from Makkah. This prayer has been taught to him with reference to it. Its teaching from God tells us that it is apparently a prayer but in reality these are great tidings for the Prophet (sws). In the words of Imam Amin Ahsan Islahi, it means that even before his departure his entry has been arranged for. His exit and entry will be with honour and respect and in the journey the escort of dominance, political authority and God’s help will travel with him. Moreover, all this arrangement will be directly made by God Himself. The words مِنْ لَدُنْكَ of the verse allude to this aspect.
103. Ie., it was destined for evil to be obliterated. This is a statement of an established practice of God. Migration is a prelude to it. Thus when this prayer was taught to the Prophet (sws), at the same time it was directed that it be declared that evil would be vanquished in the land and the truth brought by God’s Messenger would prevail come what may. This prediction of the Qur’an was fulfilled at the conquest of Makkah in such a grand manner that the Prophet broke the idols placed in the Baytullah with the pointed end of his spear while reciting precisely this verse.
104. “Turning away,” is a portrayal of indifference for which the words نَآ بِجَانِبِهِ are used in the verse.
105. This verse urges the Prophet (sws) to adhere to his stance and consign his matter to God. He well knows who among them is on the right path.
106. It is evident from the context that the word ruh is used to connote “divine revelation.” The essence of the things which emanate from God are described in the Qur’an by this word. It can be said that it is the command of God which at times takes the form of a word and at others the form of a spirit. Gabriel is also its manifestation. For precisely this reason, he is called Ruh al-Qudus or al-Ruh. When the Qur’an stated that God had revealed His spirit to Muhammad (sws) as in verse 52 of Surah Shura or at some other instances, the disbelievers made fun of this and mockingly asked him what the ruh revealed to him was.
107. These verses apparently address the Prophet (sws) but what is said is actually directed at people who had asked the question cited above. They are told that this Qur’an has neither been fabricated by the Prophet (sws) nor is there any role of his desire or effort in its revelation. It has solely been revealed by God as a favour and if He seizes it from the Prophet (sws), he does not have the capacity to author such a discourse.
108. This challenge means that the type of discourse the Qur’an is with regard to the guidance it provides, to its contents and to its style cannot be emulated by all humankind and jinnkind even if they try their utmost. It is a fact that no one has been able to respond to this challenge in the last fourteen centuries. All efforts that were undertaken in this regard were mere imitations of the style of the Qur’an which in itself is an admission of inability. Nevertheless, all these efforts ended in failure and those who undertook them became a laughing stock.
109. The words مثل and أمثال are used in Arabic to connote words of knowledge and wisdom as well. Concomitant factors show there here it is used in precisely this meaning.
110. Ie., He is exalted from giving such authority to some human being and make him His partner in His kingdom.
111. This is a brief sentence but so eloquent that it is beyond praise. The implication is that the Prophet(sws) has never claimed to be God. He has never said that he has power over everything. He has never asserted that the heavens and the earth are under his control so that he can do whatever he likes with them. From the very first day, the only thing he has said is that he is a human being who has been sent by God as a messenger. So, what has this claim got to do with their demands? All these are tasks of God and he has never declared that he can accomplish these tasks.
112. Ie., God’s guidance with all its arguments and proofs.
113. Ie., walking calmly the way human beings calmly frequent the earth. This has been stated because though angels do come intermittently on earth to implement the directives of God yet they are not its permanent inhabitants.
114. So that the barrier which is essential for trial remains. Otherwise if for angels, human beings had descended from the heavens and vice versa and communicated the message of God, what would have been left to test? Moreover, only the same species can be an example and ideal for each other.
115. Ie., sufficient as witness to whether they are deliberately denying out of stubbornness and obduracy or in fact the truth is not evident to them.
116. This is a statement of the established practice of God regarding guidance. The words mentioned ahead in the verse refer to the fact that they will go astray for these reasons and ultimately become the fuel of Hell because they remained blind, dumb and deaf in this world.
117. The actual words are: نَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَی وُجُوهِهِمْ. In them, the meaning to which عَلَی is pointing has been expressed in the translation.
118. Ie., instead of preparing for it, they are making lame excuses such as asking about its time of arrival and the reason for its delay.
119. The implication is that if they are miserly, why do they similarly think about God? In the words of Imam Amin Ahsan Islahi, God bestowed them with the pebbles they were worthy of and the pearls the Prophet (sws ) deserved even if this was detested by them and by the Israelites. This is His favour and why would He follow their biases with regard to His favours? If all this had been in their control, they would have definitely gathered it all for themselves and not let is pass into the hands of others.
120. Earlier in Surah al-A‘raf, these signs have been mentioned. Ie., the staff becoming a serpent, the hand shining like the sun as soon as it was withdrawn from the arm pit, defeat of the magicians in public, drought in the whole country, then the calamities of storms, locusts, lice, frogs and blood which descended one after the other.
121. There is a subtle insinuation in this: the Qur’an has brought forth those people as witnesses at whose behest the Quraysh were demanding these miracles.
122. Precisely the same words were used for the Prophet (sws) by these people. Thus the implication is that they will not believe even if according to their demand they are shown miracles. The truth is that even if they are shown these miracles, they will still deny the way earlier nations did by making lame excuses.
123. Here the Qur’an, in accordance with its style, has also reminded people of the Hereafter: the joy of acquiring success at this time should not make them forget the Hereafter, because real success is success in the Hereafter.
124. Ie., it has been revealed in such a way that there is no adulteration of any evil either from the front or from behind. Everything it has said is a certain reality and it has come with true knowledge.
125. The disbelievers had raised the objection that since God did not need any preparation why was the Qur’an being revealed in parts. They contended that this meant that the Prophet (sws) contemplated on the situation and then recited whatever he was able to prepare. Here this objection is answered. It is said that this gradual revelation is in deference to his power of comprehension and so that it can be gradually made a part of his knowledge and deeds. Moreover, this too must be understood that the purpose of warning people and purifying their souls for which it has been revealed can only be achieved if it is revealed piecemeal and instructed in parts. It cannot be achieved if it is revealed to him in one instalment.
126. This is a mention of the righteous among the People of the Book who were aware of the prophecies of their prophets and scriptures and were thus awaiting a promised messenger and book. Imam Amin Ahsan Islahi writes:
... It is a reference to this blessed group. The Prophet (sws) was directed that he was to declare to the disbelievers among the Quraysh and the Israelites that whether they accepted faith or not it was sufficient for his own satisfaction that there existed a group among the People of the Book that prostrated as soon as it heard the Qur’an and when it saw that God had fulfilled His promise, tears of both gatitude and humility trickled down from its eyes. Tears of gratitude are understandable. As far as tears of humility are concerned, they are because this reminds afresh the promise of the Hereafter that the Lord Who has fulfilled this promise will surely fulfil His promise of the Hereafter. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 546)
127. Why was this objection raised? The reason was that though the Arabs used both names Allah and Rahman for God, the name Rahman was more used by the People of the Book. This instigated them to say that the Prophet (sws) was trying to impose the religion and traditions of the People of the Book over their religion and traditions and that the People of the Book were actually secretly helping him in this matter.
128. Ie., not just Rahman, He has several names. It is mere foolishness on their part that one of His names be made a hurdle to accepting faith. The righteous do not have a bias to merely a name. Hence whether God is called Allah or Rahman, He can be called with all names that befit His majesty.
129. Ie., in the tahajjud prayer, of which the specific directive for the Prophet (sws) has been mentioned earlier. The word occurs in the verse precisely for this reason. It does not relate to other prayers. For them, reading aloud or in the heart was already well known. It is evident from various narratives (eg. Abu Da’ud, 1329; Tirmidhi, 447) that those among the companions diligently offered the prayer were also given this directive by the Prophet (sws). Deliberation shows that this method is very appropriate for the prayer of tahajjud.
130. This is the same style which Imru’ al-Qays has adopted in لا يهتدى بمناره. Ie., God is never afflicted with humiliation or subjugation so that He may need some helper to save Himself from it.