Surah Ha Mim al-Sajdah

 

بسم الله الرحمن الرحيم

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

حم. تَنْزِيْلٌ مِّنَ الرَّحْمَنِ الرَّحِيْمِ. كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِّقَوْمٍ يَعْلَمُوْنَ. بَشِيْرًا وَنَذِيْرًا فَأَعْرَضَ أَكْثَرُهُمْ فَهُمْ لَا يَسْمَعُوْنَ. وَقَالُوْا قُلُوْبُنَا فِیْ أَكِنَّةٍ مِّمَّا تَدْعُوْنَا إِلَيْهِ وَفِیْ آذَانِنَا وَقْرٌ وَّمِنْ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَاعْمَلْ إِنَّنَا عَامِلُوْنَ

This is Surah Ha Mim.1 This is a revelation from the Merciful God.2 This is a Book whose verses have been explained. In the form of an Arabic Qur’an for those who want to know,3 deliverer of glad tidings and warnings. [Alas!] Their majority has however turned away from it; thus they are not prepared to listen to it and [with great arrogance] say: “Our hearts are covered from what you are calling us and our ears are deaf from what you are making us hear4 and there is a barrier between us and you. So, whatever you have to do, do it.5 We too will certainly do what is to be done.” (1-5)

قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوْحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَّاحِدٌ فَاسْتَقِيمُوْا إِلَيْهِ وَاسْتَغْفِرُوْهُ وَوَيْلٌ لِّلْمُشْرِكِيْنَ. الَّذِيْنَ لَا يُؤْتُوْنَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُوْنَ. إِنَّ الَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُوْنٍ.

Tell them: [“What have I to do; I am not God that I send you the torment.] I too am a human being the way you are. I am told through revelation your God is One. So, turn your face straight towards Him and seek forgiveness from Him. And [listen] devastation is for these Idolaters who do not discharge [their obligation to people in the form of] zakah and it is these who disbelieve in the Hereafter.6 [Those among them,] however who have professed faith and have done righteous deeds, for them certainly is an endless reward. (6-8)

قُلْ أَئِنَّكُمْ لَتَكْفُرُوْنَ بِالَّذِیْ خَلَقَ الْأَرْضَ فِیْ يَوْمَيْنِ وَتَجْعَلُوْنَ لَهُ أَندَادًا ذَلِكَ رَبُّ الْعَالَمِيْنَ. وَجَعَلَ فِيْهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيْهَا وَقَدَّرَ فِيْهَا أَقْوَاتَهَا فِیْ أَرْبَعَةِ أَيَّامٍ سَوَاء لِّلسَّائِلِيْنَ. ثُمَّ اسْتَوَى إِلَى السَّمَآءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ اِئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَآئِعِيْنَ. فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِیْ يَوْمَيْنِ وَأَوْحَى فِیْ كُلِّ سَمَآءٍ أَمْرَهَا وَزَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَابِيْحَ وَحِفْظًا ذَلِكَ تَقْدِيْرُ الْعَزِيْزِ الْعَلِيْمِ.

Ask them: “Are you denying the Being7 who has created the earth in two days8 and associate partners with Him?” This is the Lord of the worlds. And He has set upon earth, mountains from above it9 and put blessings in it10 and placed sustenance in it equally for all the needy.11 All this in four days.12 Then He directed His attention towards the sky [which had already come into existence with the earth and] at that time was in the form of smoke.13 So, He directed it and the earth: “Obey, whether willingly or unwillingly.”14 Both said: “We comply with willingness.”15 Then in two days decided to make them into seven skies16 and ordained for each sky its law and decorated this near sky of yours with lamps and made it fully safe.17 This is the plan of the powerful and knowing God.18 (9-12)

فَإِنْ أَعْرَضُوْا فَقُلْ أَنْذَرْتُكُمْ صَاعِقَةً مِّثْلَ صَاعِقَةِ عَادٍ وَّثَمُودَ. إِذْ جَآءَتْهُمُ الرُّسُلُ مِنْ بَيْنِ أَيْدِيْهِمْ وَمِنْ خَلْفِهِمْ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ قَالُوْا لَوْ شَآءَ رَبُّنَا لَأَنزَلَ مَلَائِكَةً فَإِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَافِرُوْنَ.

Even if now they turn their faces, say: “The thunderbolt that struck the ‘Ād and the Thamud,19 I warn you of that thunderbolt when from their front and behind20 their messengers came to them that they may inform them from all aspects: ‘Do not worship anyone except God.’ They replied: “Had Our Lord wanted to send someone as a messenger, He would have sent down angels. Hence, we deny the message with which you have been sent.”21 (13-14)

فَأَمَّا عَادٌ فَاسْتَكْبَرُوْا فِی الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوْا مَنْ أَشَدُّ مِنَّا قُوَّةً أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِیْ خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً وَكَانُوْا بِآيَاتِنَا يَجْحَدُوْنَ. فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِیْ أَيَّامٍ نَّحِسَاتٍ لِّنُذِيقَهُمْ عَذَابَ الْخِزْیِ فِی الْحَيَاةِ الدُّنْيَا وَلَعَذَابُ الْآخِرَةِ أَخْزَى وَهُمْ لَا يُنْصَرُوْنَ.

So, as for the ‘Ād, without any justification22 they regarded themselves to be superior in the land and said: “Who is greater than us in might?” Did they not think that the God Who has created them is far mightier than them. [Such was the sense of superiority with which they regarded themselves] and continued to deny Our revelations. So, over a few ill-omened days,23 We unleashed the cold winter wind24 on them to make them taste the punishment of humiliation25 in this world and the punishment of the Hereafter will be far more humiliating and they will not even by helped there.26 (15-16)

وَأَمَّا ثَمُوْدُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَى عَلَى الْهُدَى فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُوْنِ بِمَا كَانُوْا يَكْسِبُوْنَ. وَنَجَّيْنَا الَّذِيْنَ آمَنُوْا وَكَانُوْا يَتَّقُوْنَ.

As for the Thamud, We guided them also but they preferred blindness to guidance. So, in retribution of their deeds, a thunderbolt of a shameful punishment struck them and We saved those who had professed faith and were those who feared us. (17-18)

وَيَوْمَ يُحْشَرُ أَعْدَآءُ اللَّهِ إِلَى النَّارِ فَهُمْ يُوزَعُوْنَ. حَتَّى إِذَا مَا جَآؤُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ بِمَا كَانُوْا يَعْمَلُوْنَ. وَقَالُوْا لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَيْنَا قَالُوْا أَنْطَقَنَا اللَّهُ الَّذِیْ أَنْطَقَ كُلَّ شَيْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُوْنَ.

Be mindful of the day when these enemies of God will be brought together and driven to Hell.27 Then [on the basis of their deeds] they will be categorized. Until when that time comes that they reach Hell, their ears, eyes and hair on their skin28 will bear witness to whatever they have been doing. They will ask their bodies: “Why did you bear witness against us?” They will reply: “The very God gave us speech Who gives speech to everyone.” [In this manner, they will bear witness, and O People! Bear this in mind also that] it was He Who created you the first time and now you are being returned to Him.29 (19-21)

وَمَا كُنْتُمْ تَسْتَتِرُوْنَ أَنْ يَّشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَآ أَبْصَارُكُمْ وَلَا جُلُودُكُمْ وَلَكِنْ ظَنَنْتُمْ أَنَّ اللَّهَ لَا يَعْلَمُ كَثِيْرًا مِّمَّا تَعْمَلُوْنَ. وَذَلِكُمْ ظَنُّكُمُ الَّذِیْ ظَنَنْتُمْ بِرَبِّكُمْ أَرْدَاكُمْ فَأَصْبَحْتُمْ مِّنْ الْخَاسِرِيْنَ.

You did not have this fear30 that your ears, eyes and the hairs of your bodies will bear witness against you. In fact, you thought that God also is not aware of many things that you do. It is precisely this thought that you had regarding your Lord which ruined you and you incurred loss. (22-23)

فَإِنْ يَّصْبِرُوْا فَالنَّارُ مَثْوًى لَّهُمْ وَإِنْ يَّسْتَعْتِبُوْا فَمَا هُم مِّنَ الْمُعْتَبِيْنَ.

So, if they show patience, even then Hell is their abode and if they do not, then also. And if they desire to be forgiven, they will not be forgiven. (24)

وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُوْا لَهُم مَّا بَيْنَ أَيْدِيْهِمْ وَمَا خَلْفَهُمْ وَحَقَّ عَلَيْهِمُ الْقَوْلُ فِیْ أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِّنَ الْجِنِّ وَالْإِنسِ إِنَّهُمْ كَانُوْا خَاسِرِيْنَ.

[They reached this fate because as retribution to their sins] We deputed upon them bad companions;31 so, they made everything in front and behind them seem fair to them and ultimately the same word was fulfilled for them too32 which was fulfilled for groups of mankind and jinnkind before them. Surely, they were to end in loss. (25)

وَقَالَ الَّذِيْنَ كَفَرُوْا لَا تَسْمَعُوْا لِهَذَا الْقُرْآنِ وَالْغَوْا فِيْهِ لَعَلَّكُمْ تَغْلِبُوْنَ. فَلَنُذِيقَنَّ الَّذِيْنَ كَفَرُوْا عَذَابًا شَدِيْدًا وَّلَنَجْزِيَنَّهُمْ أَسْوَأَ الَّذِیْ كَانُوْا يَعْمَلُوْنَ. ذَلِكَ جَزَآءُ أَعْدَآءِ اللَّهِ النَّارُ لَهُمْ فِيْهَا دَارُ الْخُلْدِ جَزَآءً بِمَا كَانُوْا بِآيَاتِنَا يَجْحَدُوْنَ

These disbelievers say: “Do not listen to this Qur’an and make noise in it so that you gain the upper hand.”33 So, We will definitely inflict these disbelievers with a stern punishment and give them back the most dreadful reward of whatever they had been doing.34 This is the reward of God’s enemies. [Do you know what it is?] It is Fire.35 For them as punishment for this wrongdoing of theirs that they had been denying Our revelations; in it will be the eternal abode. (26-28)

وَقَالَ الَّذِيْنَ كَفَرُوْا رَبَّنَا أَرِنَا الَّذَيْنِ أَضَلَّانَا مِنَ الْجِنِّ وَالْإِنْسِ نَجْعَلْهُمَا تَحْتَ أَقْدَامِنَا لِيَكُوْنَا مِنَ الْأَسْفَلِيْنَ.

There, these disbelievers will say: “Lord! Show us those jinn and humans who had led us astray so that we may trample them below our feet that they be humiliated.” (29)

إِنَّ الَّذِيْنَ قَالُوْا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوْا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوْا وَلَا تَحْزَنُوْا وَأَبْشِرُوْا بِالْجَنَّةِ الَّتِیْ كُنْتُمْ تُوعَدُوْنَ. نَحْنُ أَوْلِيَاؤُكُمْ فِی الْحَيَاةِ الدُّنْيَا وَفِی الْآخِرَةِ وَلَكُمْ فِيْهَا مَا تَشْتَهِیْ أَنْفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ. نُزُلًا مِّنْ غَفُوْرٍ رَّحِيْمٍ.

On the contrary, those who acknowledged: “God is our Lord,” then remained steadfast on it [disregarding all opposition,] angels will surely descend on them [for their assurance on the Day of Judgement before the verdict is passed] and say: “Now, neither show any fear nor sorrow and accept the glad tidings of the Paradise that you used to be promised. We remained your companions in the life of the world36 and are also your companions in the life of the Hereafter. [The paradise whose glad tidings We are giving you] has everything in it which your heart will desire and has everything that you demand – as a means of entertainment37 for you from Him, Who is very forgiving; ever-merciful. (30-32)

وَمَنْ أَحْسَنُ قَوْلًا مِّمَّنْ دَعَآ إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَّقَالَ إِنَّنِیْ مِنَ الْمُسْلِمِيْنَ. وَلَا تَسْتَوِی الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِیَ أَحْسَنُ فَإِذَا الَّذِیْ بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيْمٌ. وَمَا يُلَقَّاهَا إِلَّا الَّذِيْنَ صَبَرُوْا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ. وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيْعُ الْعَلِيْمُ.

[O Prophet! You are calling them towards God] and whose words can be better than the person whose calls people to God and does righteous deeds and says: “I am among the obedient.”38 In reality, good and evil are not equal. [There is no doubt that these disbelievers of yours are now after evil,39 but] you do that which is good in response to evil.40 Then you will see that the very person between who and yourself there is enmity it is as if he has become a bosom friend.41 And [remember that] this wisdom is acquired only by those who are steadfast and this wisdom is given to only those who are very fortunate.42 And [if at some instance] you feel temptation in your heart from Satan43 seek the refuge of God. Indeed, it is He Who hears and knows. (33-36)

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوْا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوْا لِلَّهِ الَّذِیْ خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُوْنَ.

[People! The One Who is the creator of the heavens and the earth,] this night and day and sun and moon are from among His signs.44 Neither prostrate before the sun45 nor the moon but before God Who has created them46 if you worship Him alone.47 (37)

فَإِنِ اسْتَكْبَرُوْا فَالَّذِيْنَ عِنْدَ رَبِّكَ يُسَبِّحُوْنَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُوْنَ .

Then if they show arrogance, pay no heed; the angels who are in the presence of your Lord glorify Him day and night and [such is their enthusiasm that] they never get tired.48 (38)

وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَآ أَنْزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ إِنَّ الَّذِیْ أَحْيَاهَا لَمُحْیِ الْمَوْتَى إِنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ.

And it is from among His signs that you see the earth lifeless. Then when We rain down water on it [out of Our grace] it [enlivens and] becomes lush and grows.49 He Who enlivened it, surely it is He Who will give life to the dead. Undoubtedly, He has power over every thing. (39)

إِنَّ الَّذِيْنَ يُلْحِدُوْنَ فِیْ آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا أَفَمَنْ يُّلْقَى فِی النَّارِ خَيْرٌ أَم مَّنْ يَّأْتِیْ آمِنًا يَّوْمَ الْقِيَامَةِ اِعْمَلُوا مَا شِئْتُمْ إِنَّهُ بِمَا تَعْمَلُوْنَ بَصِيْرٌ.

Those who have adopted an ill-attitude about Our signs,50 are not hidden from Us.51 So, [decide] whether that person is better who will be cast into the Fire or he who comes on the Day of Judgement and he will have no fear. [People!] Do whatever you like. Surely, God is observing whatever you are doing.52 (40)

إِنَّ الَّذِيْنَ كَفَرُوْا بِالذِّكْرِ لَمَّا جَآءَهُمْ وَإِنَّهُ لَكِتَابٌ عَزِيْزٌ. لَّا يَأْتِيْهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنْزِيْلٌ مِّنْ حَكِيْمٍ حَمِيْدٍ.

Those who have denied this reminder of God after it has come to them53 have called for their doom.54 In reality, this is a lofty Book. Evil cannot enter it neither from its front nor from its behind.55 It is revealed in a very thorough manner from the Being Who is an embodiment of wisdom; has praiseworthy attributes.56 (41-42)

مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيْلَ لِلرُّسُلِ مِنْ قَبْلِكَ إِنَّ رَبَّكَ لَذُوْ مَغْفِرَةٍ وَّذُوْ عِقَابٍ أَلِيْمٍ.

 [Rest assured, O Prophet!] You are being said the same things by these people which have been said to messengers before you. [At this time, they have been given respite; but they should not be unmindful.] Surely, your Lord is forgiving and also very stern in punishment. (43)

وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوْا لَوْلَا فُصِّلَتْ آيَاتُهُ أَأَعْجَمِيٌّ وَّعَرَبِيٌّ قُلْ هُوَ لِلَّذِيْنَ آمَنُوْا هُدًى وَّشِفَآءٌ وَالَّذِيْنَ لَا يُؤْمِنُوْنَ فِیْ آذَانِهِمْ وَقْرٌ وَّهُوَ عَلَيْهِمْ عَمًى أُوْلَئِكَ يُنَادَوْنَ مِنْ مَّكَانٍ بَعِيْدٍ.

[They say: “Why was this reminder not revealed in the language of the previous scriptures?57] Had We revealed this Qur’an in a foreign language, at that time they would have objected: “Why have its verses not been explained [in our language]? Strange it is that the words are foreign and the addressees are Arabs!” Tell them: “It is guidance for the believers and a cure [for the ailments of the heart]. As for those who are not believing, in their ears however it is hardness and on them it has become a barrier.58 It is they who will now be called from some other place [on the Day of Judgement].59 (44)

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَّبِّكَ لَقُضِیَ بَيْنَهُمْ وَإِنَّهُمْ لَفِیْ شَكٍّ مِّنْهُ مُرِيْبٍ. مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَآءَ فَعَلَيْهَا وَمَا رَبُّكَ بِظَلَّامٍ لِّلْعَبِيْدِ.

And [say: “What was the need of revealing another Book after the Book of Moses?”] Indeed, We had given the Book to Moses also but differences were created in it60 and had a matter not already been decided from your Lord,61 judgement would have been passed for these recipients of the Book [because of this injustice to the Book of God]. In reality, now they are in such doubt from it which creates confusion. [If they want to do away with this doubt by benefiting from this reminder of God, it is for their own well-being only; so, the must bear in mind that] he who does a good deed, it will be for himself and he who commits an evil, does so at his own peril and your Lord is not the slightest unjust to His servants.62 (45-46)

إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ وَمَا تَخْرُجُ مِنْ ثَمَرَاتٍ مِّنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنْثَى وَلَا تَضَعُ إِلَّا بِعِلْمِهِ وَيَوْمَ يُنَادِيْهِمْ أَيْنَ شُرَكَائِیْ قَالُوْا آذَنَّاكَ مَا مِنَّا مِن شَهِيْدٍ. وَضَلَّ عَنْهُمْ مَّا كَانُوْا يَدْعُوْنَ مِنْ قَبْلُ وَظَنُّوْا مَا لَهُم مِّنْ مَّحِيْصٍ.

And [they say: “When will the Hereafter you are threatening us with arrive?” Tell them:] “Knowledge of the Hereafter rests with God and [not merely the Hereafter] it is His knowledge without which neither fruits come out of their coverings nor a woman conceives nor gives birth.” [They are showing indifference to Him because of the partners they associate to God; so] they must bear in mind the day when He will call them: “Where are my associates?” [Call them to save you,] they will reply: “We have stated to you that today there is none among us who can bear witness to them.”63 At that time, all of them who they called upon earlier will be lost upon them and they will understand64 that now there is no place to escape. (47-48)

لَا يَسْأَمُ الْإِنْسَانُ مِنْ دُعَآءِ الْخَيْرِ وَإِنْ مَّسَّهُ الشَّرُّ فَيَؤُوسٌ قَنُوْطٌ. وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِّنَّا مِنْ بَعْدِ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ هَذَا لِیْ وَمَآ أَظُنُّ السَّاعَةَ قَآئِمَةً وَلَئِن رُّجِعْتُ إِلَى رَبِّیْ إِنَّ لِیْ عِنْدَهُ لَلْحُسْنَى فَلَنُنَبِّئَنَّ الَّذِيْنَ كَفَرُوْا بِمَا عَمِلُوْا وَلَنُذِيقَنَّهُمْ مِّنْ عَذَابٍ غَلِيْظٍ.

 [Strange is the matter of a] human being [when hardships come his way,] he does not get tired of supplicating for goodness; but if he is faced with calamity [and sees that his supplications are not being answered,] he loses hope and despairs. And, if after that calamity which has reached him, We make him taste Our mercy, he says: “This is only my right, and I do not think that the Hereafter will happen but [if it is assumed to happen and] I am returned to my Lord, there is no doubt that there too good awaits me.” [These are their dreams on the basis of which they are making fun of their prophet]. So, We will definitely inform these disbelievers of their deeds and will definitely make them taste a stern torment.65 (49-50)

وَإِذَآ أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُوْ دُعَآءٍ عَرِيْضٍ.

 [The matter of] a human being [is that] when We show favour to [him], he turns away his face [with arrogance] and changes his side66 and when he encounters hardship, he becomes one who supplicates at length.67 (51)

قُلْ أَرَأَيْتُمْ إِنْ كَانَ مِنْ عِنْدِ اللَّهِ ثُمَّ كَفَرْتُم بِهِ مَنْ أَضَلُّ مِمَّنْ هُوَ فِیْ شِقَاقٍ بَعِيْدٍ

Tell them: “Do reflect if the Qur’an is in fact from God and even then you kept denying it, then who can have gone more astray than him who indulged in a distant opposition?”68 (52)

سَنُرِيْهِمْ آيَاتِنَا فِی الْآفَاقِ وَفِیْ أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ شَهِيْدٌ. أَلَا إِنَّهُمْ فِیْ مِرْيَةٍ مِّنْ لِّقَآءِ رَبِّهِمْ أَلَا إِنَّهُ بِكُلِّ شَيْءٍ مُّحِيْطٌ.

[Rest assured O Prophet! and they should also be warned that] soon We will also show them Our signs in the world around them and within them as well69 until it will become evident to them that this Qur’an is the absolute truth. And [for your assurance] is this not sufficient that your Lord is a witness to everything?70 Listen! These people are in doubt from assembling before their Lord.71 Listen! He has embraced everything.72 (53-54)

(Translated by Dr Shehzad Saleem)

ـــــــــــــــــــــــــ

 

____________________________

1. What is the meaning of this name? I have explained in detail my view about it while discussing verse 2 of Surah al-Baqarah.

2. The actual words are: تَنزِيلٌ مِّنَ الرَّحْمَنِ الرَّحِيمِ. The inchoative in them is suppressed in the opinion of this writer. About the word تَنۡزِیۡلٌ it is known that it expresses thoroughness, diligence and majesty. Here too it has been used  thus. In other words, the implied meaning is that the Qur’an is a Book revealed in a very thorough and elaborate way by the gracious and merciful God. The reason that His attributes of الرَّحْمَنِ and الرَّحِیۡمِ are cited here is to pinpoint the horrendous nature of the denial of its addressees: God has sent down a great blessing and mercy to them; yet it is a pity that instead they are demanding punishment and torment. Succeeding verses explain this.

3. The verb in the verse, in the opinion of this writer, is meant to express inention. Imam Amin Ahsan Islahi writes: 

... This style induces and urges the Arabs that they should be eager and enthusiastic about knowing because they were not recipients of any divine scripture and it was the first time that the Almighty out of His mercy revealed to them His book in their own language to teach them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 78) 

4. These words are suppressed. The parallel clause مِّمَّا تَدْعُونَا إِلَيْهِ points to this suppression.

5. Earlier, the words بَشِیۡرًا وَّ نَذِیۡرًا are mentioned. If they are taken into consideration, they imply that the Prophet (sws) and his companions should bring about the punishment with which they warn and threaten them every day.

6. This is because even if they believe in the Hereafter it is with the belief that their deities and intercessors will save them from God’s punishment in spite of everything they have been doing. Imam Amin Ahsan Islahi writes:  

… The reason why this is said with such stress and emphasis is that these people have totally negated God’s justice and wisdom on which the Hereafter is based. Others who have rejected the Hereafter have rejected because they think that it is far-fetched or that they have some doubts about it; however, these people have totally razed to ground the edifice of the philosophy of the Hereafter. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 80) 

7. Here the Qur’an has regarded polytheism to be tantamount to the denial of God. What is the reason for this? Imam Amin Ahsan Islahi writes: 

… Only that belief in God is considerable which takes into account all His attributes, rights and consequences of these attributes. If someone believes in God but believes in Him in such a way that he negates some or all of His attributes, then this belief is not acceptable and in fact amounts to disbelief. For this reason, the Qur’an has called polytheism as disbelief at many places, and has explicitly addressed the idolaters as: قُلْ يَا أَيُّهَا الْكَافِرُونَ. (1:109) (Proclaim: “O you Disbelievers!” (109:1)). (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 81) 

8. This refers to God’s days about which it has been specified that in some instances they are equivalent to fifty thousand earth years. It is mentioned in various other places in the Qur’an that the heavens and the earth have been created in six days. Here details of the time each of them took in being created are presented.

9. Ie., so prominent that everyone can observe them. At another instance, it is stated that this has been done to maintain the balance of the earth, lest it may drift away to one side together with all its creatures.

10. This is a very comprehensive expression of the system of nourishment for human beings found on earth. Imam Amin Ahsan Islahi writes: 

It is a result of these blessings that the earth brings forth all kinds of vegetation whose fruits and flowers are of benefit to man and other creatures. It is because of these blessings that man sows one seed and the earth gives him several hundred seeds in return as its produce. A person sows one seed or a sapling and his descendants are able to benefit from its fruit for a very long time. Moreover, it is because of these blessings that the more advancements human beings make through science for discovering the potentials of the earth, the more they are blessed with its hidden treasures. It is very apparent that perhaps tools of scientific inquiry may become exhausted but the treasures of this earth will never diminish. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 82)

11. It is these reserves of sustenance which have come out because of the planning and effort of human beings. Imam Amin Ahsan Islahi writes: 

... The words سَوَآءً لِّلسَّآئِلِیۡنَ allude to the fact that all these reserves found in the earth are in accordance with the instinctive needs of all the creatures created by God and of the nature of need each possesses for its sustenance. It is not the case that some creatures were created while the sustenance they needed was never provided. Whether on the peaks of the mountains, the pits of the earth or the darkness of the seas there is sustenance found for the tiniest or the greatest of creatures in their environment. A goat lives on grass and for it the Almighty has created grass; a lion lives on meat; the Almighty has not only equipped it to hunt for its needs, but also made animals as its prey. It is also very evident that no creature is compelled to develop harmony with what it needs; whatever each receives is totally in harmony with its respective instincts. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 83) 

12. Ie., two days for the creation of the earth and two days for the all the tasks which are mentioned. Here by adding them at the end, it is stated: فِي أَرْبَعَةِ أَيَّامٍ  (in four days). The word سؤال is used in this verse in the same meaning as in: وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ (34:14) (and gave you from everything which you needed, (14:34)).

13. This perhaps is the same thing as what scientists call nebula in current times. They too think that the substance with which this universe was created was scattered in this form at the beginning.

14. The actual words are: اِئْتِيَا طَوْعًا أَوْ كَرْهًا. This style is the very one queen Sheba had adopted when she wrote to Solomon (sws): وَأْتُونِي مُسْلِمِينَ (31:27). The implication is that God asked the sky and the earth to remain obedient to Him and not dare deviate from any directive.

15. It is evident from this that things which apparently are lifeless also understand the words of their Lord and reply to them. It we are not able to understand their words or the way they glorify and extol God, it is our inability. Thus, with this limiited knowledge, it is not our right to express an opinion in such matters

16. Ie., though the skies had come into existence, they were in the form of a heap; thus they too were given their final shape which brought the universe to its completion. 

17. The verbal noun حِفْظًا is meant for emphasis. ie., protected it in every sense. A little deliberation shows that in this way the style has changed as indrect address has changed into a direct one. This change expresses affection and attention.

18. The implication is that while on the one hand, this is the evidence borne by the universe and on the other hand such is the ignorance of these people that they associate partners with Him. Imam Amin Ahsan Islahi has explained this. He writes: 

The first thing evident from these verses is that this world has been created very gradually and with great wisdom according to a specific plan. It is wrong to believe that it was created merely for entertainment without any purpose and will continue or end like this. This elaborate arrangement is an indubitable testimony to it being created with a purpose and if it has a purpose to it, then this entails that a Day of Judgement has to come.

Secondly, its Creator has immeasurable power and infinite knowledge; hence for this task of creation neither did He require anyone’s help nor is anyone capable enough to help Him.

Thirdly, the sky and the earth are like a building in which God has placed human beings. Hence this notion is self-evidently wrong that two different beings control its roof and floor. On the contrary, the harmony found between the sky and the earth bears witness that the all-powerful and all-knowing God Who created them is also controlling them alone.

Fourthly, the all-embracing system of providence found in this world bears testimony that it is created by the powerful and knowing God; no one else is capable of setting up such a system; for this reason, His servants should only plead to and implore Him because He is the real being Who can harm and benefit others.

Fifthly, this wide system of providence entails that a day come in which people come before the God Who has in fact blessed them with favours and be held accountable for them; those who recognized the obligations they owe to these favours should be rewarded and those who adopted an ungrateful attitude be punished for this behaviour. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 86)

19. The ‘Ād were the most ancient nation of the Arabs. They were Semites and they inhabited the area of Ahqaf which lies between Hijaz and Yemen in the south west of al-Rub‘ al-Khali. The Thamud are from the remnants of the ‘Ād. For this reason, they are also called the second ‘Ād. Hud (sws) to them as a messenger. It is explained at other instances that the torment that visited them was an amalgam of strong northern winds, hail storms, thunder and lightning. Here, it is mentioned by one of its prominent trait: صٰعِقَة.

20. This is the same expression which Iblis had used when he threw a challenge to the Almighty that he would surround them from everywhere from their front and behind to launch an onslaught on them. By adopting the same expression for the messengers, the Almighty explained here that in order to save them from the temptations of Satan, these messengers too came to their rescue from all sides in a very devoted and directed manner, leaving no stone unturned in their efforts.

21. The sarcasm present in this style is not hidden to those who have a flair for language. Imam Amin Ahsan Islahi writes: 

… They meant that the message with which these people have come to them stands totally rejected by them; in other words, they neither accept the messenger sent to them nor the message he intends to deliver. Hence no one should try to overawe them with bluffs. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 91) 

22. This has been stated because an expression of superiority is befitting only for somone who is the creator of the heavens and the earth. Anyone else who claims superiority is not justified at all.

23. Ie., gloom, despair and pessimism had spread on everything because of the intensity of cold. 

24. This was the northern Arab wind and would bring winter clouds and thunder with it as well. The Almighty made it reach its extreme thereby becoming a torment for them.

25. Ie., a punishment that will be make them an example for all those who observe. This obviously happened because of the established practice that is prescribed for the rejecters of God’s messengers.

26. Ie., neither will their deities be of any avail to them nor their own large number of which they were very proud in the life of this world.

27. اِلَی after یُحۡشَرُ shows that the latter word encompasses the meaning of يُسَاقُوْن (they shall be driven) or a word of similar meaning.

28. This is to include everything. The implication is that the smallest of units of a human body will present testimony. Although this also happens here in this world but only they hear this testimony whose hearts are vibrant.

29. This sentence is not part of the reply of the skins; it is co-ordinated to the actual discourse. Imam Amin Ahsan Islahi writes: 

… The question posed to the جُلُود and its answer occurs as a parenthetical sentence within the actual discourse. What is actually said is that on that Day their ears, eyes and all other limbs will bear witness against these people. The purpose of presenting this testimony is that when all the limbs of a person will be given the faculty of speech to reveal all his secrets, how can the witness and intercession of any other being be beneficial to him? The witness of the claimant is sounder than a thousand witnesses. While co-ordinating to this, it is said: وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ implying that people should remember that it is God Who created them the first time and it is towards Him that they will be returned. If they think that their return would be to their alleged deities that they worship, then this is a false notion. How can they who have no say in creation and apportioning matters be the ones to whom people will return and be regarded as their Lords. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 94) 

30. The actual words are: وَ مَا کُنۡتُمۡ تَسۡتَتِرُوۡنَ (you would not hide). This obviously was because they did not have any fear of their own limbs testifying against them. This is a style in which the consequence of a thing is used to substantiate the thing itself. The translation keeps this aspect into consideration.

31. This happens in accordance with the divine law of providing guidance to human beings. Thus these companions are from among human beings and also from the jinn. This is explained in verse 36 of Surah al-Zukhruf.

32. Ie., the word according to which those who reject their messengers even after the truth has been conclusively communicated to them are punished in this very world.

33. Ie., their conversation remains dominant and whatever Muhammad (sws) is reciting is lost in the noise.

34. The implication is that at this moment these people do not realize the intensity of their crime by trying to stop people from the call of the Qur’an. When the fruits of the seed they are sowing come before them, only then will they realize their terrible nature.

35. The actual word is النَّارُ. This is the enunciative (khabar) whose the inchoative (mubatada’) has been suppressed.  

36. Ie., just as devils have remained the companions of people who consigned their reins to them. It is evident from this that if the Almighty has given this respite to devils to try to lead human beings astray, he has also permitted the angels to lead people to the right path and help them in the difficulties they face. The decision rests with human beings as to which of them they choose as their companions.

37. The actual word is نُزُل. It refers to the initial meal and feast given to a guest. It is evident from this what the dwellers of Paradise will receive later. If they make themselves worthy of the Paradise whose details have been mentioned in the Qur’an and are able to enter it, it can only be imagined the high rank and status they will receive and the worlds they will be made to enter.

38. Here in a very subtle style the attention of the disbelievers is directed to the Prophet’s message and personality. They are told that this message calls them to the onenness of God and to worship Him alone. At the same time, the person who is presenting this message is an embodiment of righteousness, a true and sincere believer of his Lord.

39. It is mentioned earlier that that miscreants of the Quryash had gone so far to oppose the Prophet (sws) that they would urge people to make noise when he stood to recite the Qur’an so that nothing could  be heard. The attitude that should be adopted in return is explained ahead.

40. Ie., patience and forgiveness because it is only this attitude which is befitting to reform people. Thus every caller to the truth has been directed by the Almighty to adhere to this attitude before the phases of conclusive communication of the truth and decisive punishments arrive.

41. This is stated with regard to general human nature. Imam Amin Ahsan Islahi writes: 

… When people whose nature has not been perverted see that so anxious is a person in wishing well for them that in spite of their bad behaviour and disrespect for him his graciousness towards them remains the same and in fact he responds to this bad behaviour with prayers for them, their attitude does change: even if because of some misunderstanding they have animosity for him they are deeply influenced by his magnanimous behaviour and their animosity gives way to love and affection and they become his bosom friends. Thus, it is an undeniable fact that the most effective factor in the preaching mission of Muhammad (sws) was this aspect of his character. Whoever among his enemies had any trace of decency in them were greatly influenced by this aspect of his character and ultimately became his sincere companions and undaunted men of Islam. Only those hard-hearts whose nature had been perverted were not affected by this attitude. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 103) 

42. The antecedent of the accusative pronoun هَا in یُلَقّٰهَاۤ  is not mentioned; it refers to the wisdom which the previous verse instructs Muslims to adopt. Bringing pronouns in this manner is very common in Arabic. Several examples of this can be seen in previous surahs. Imam Amin Ahsan Islahi has summarized the teachings present in it. He writes:  

Firstly, what has been said earlier is a great piece of wisdom.

Secondly, only those can attain this wisdom who have the trait of patience in them. Those who are devoid of patience, are not worthy of being given wisdom. For this reason, those who want to acquire it should deeply inculcate patience in them.

Thirdly, wisdom is not something trivial; it is an abiding treasure. So every man of grit should go all out in acquiring it. Very fortunate and privileged are those who succeed in this quest. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 103) 

43. Ie., incites an emotion that is against this wisdom

44. Ie., neither they are God nor have a share in divinity from any aspect; in fact, they are from among the signs of God’s power, wisdom, mercy and providence. The topic that was being discussed in verses 9 to 12 is taken up afresh. What was discussed in between was of the nature of reminder, admonition and assurance. Hence there is no disjointedness in the discourse.

45. This signifies worship because prostration is its most prominent manifestation.

46. The actual word is خَلَقَهُنَّ. The pronoun in it refers to all the objects mentioned earlier.

47. Ie., if they claim to worship God, then this worship should be in such a manner that the signs which specifically worship him must also not be associated with God. Imam Amin Ahsan Islahi writes: 

… Here it needs to be kept in mind that if the idolaters of Arabia worshipped other things besides God, it was because they thought that those things were a means of procuring God’s favour. In other words, worshipping them in their view was like worshipping god. These words refute this claim. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 108) 

48. The implication is that there are many loftier and greater creatures present to worship God; so much so, even those angels which they considered deities. Thus what importance can God give to their worship?  Hence the Prophet (sws) should leave them to themselves and also not care about them.

49. Ie., it grows and becomes lush through plants and vegetation and blossoms and blooms with full luxuriance. 

50. Ie., these signs are guiding them to another aspect and because of their stubbornness and obduracy they are adopting an entirely different path and are also trying to induce people towards it.

51. The anger hidden in this ambiguity does not need any explanation. The implication is that when they are not hidden, they will definitely be seized and one day will definitely taste the reward of their deeds.

52. This is the same style as adopted earlier.

53. Ie., when its topics, its miraculous eloquence and the potency of its arguments all have reached them.

54. This is the enunciative (khabar) that has been suppressed and there is great eloquence in this suppression. It is as if the intensity of their crime is enough to point to their horrible fate. It does not need to be expressed in words.

55. This is the argument presented in favour of the claim that the Qur’an is an exalted Book: both its words and their meanings are preserved and the intentionality of its text is absolutely certain. There is no possibiility of either jinnkind or mankind to intrude into it. Imam Amin Ahsan Islahi has further exampled some aspects of this. He writes: 

Firstly, the Qur’an is totally safe from in front of it and from behind it. The One Who has revealed it is God; the one who has brought it down is Gabriel and the one who has received it is Muhammad (sws) and those who have acquired and transmitted it are the most noble and righteous souls. It is as if from the beginning to the end it is perfection personified. There is not a single fissure in it through which Satan can intervene: neither in its origin nor in its end.

Secondly, the Almighty Himself has arranged for the protection of the Qur’an as is evident from the words: وَإِنَّا لَهُ لَحَافِظُونَ. (9:15). This is a distinction of the Qur’an in which it is unparalleled with regard to all previous scriptures. The responsibility of protection of the Torah and the Injil was imposed on their recipients who were not able to discharge this responsibility. The result was that great interpolations crept in these scriptures, and it became difficult to distinguish the right from the wrong in them. However, God Himself has taken up the responsibility of protecting the Qur’an, and has safeguarded it from any addition till the Day of Judgement.

There are many aspects of this protection.

First, during the time of revelation of the Qur’an the Almighty made arrangements that the devils were unable to interfere in the process of divine revelation in any way. Although there is a permanent arrangement to prevent the devils from eavesdropping and listening to divine matters we have explained in the exegesis of Surah al-Jinn that during the time of the revelation of the Qur’an, special arrangements were made in preventing devils from meddling in revelations in any way so that nothing is able to enter the Qur’an from in front of it (مِنۡۢ بَیۡنِ یَدَیۡهِ).

Second, the angel which the Almighty selected to reveal the Qur’an has been called by the Qur’an (81:20-21) as “the one endued with power, held in honour before the Lord of the Throne, obeyed in Heavens, moreover trustworthy.” In other words, the angel is so powerful that evil spirits cannot overpower him; he is the head of all angels and he cannot forget anything. Whatever is entrusted to him by the Almighty, he fully protects. There is not a semblance of a chance that the slightest of change can take place in the revelation entrusted to him. He has a very high rank before the Almighty which shows that he is ahead of all other creatures as far as abilities are concerned – It is obvious that all this elaborate arrangement has been made to close the doors to any evil entering the Qur’an from its very origin.

Third, the very person who was entrusted with the Qur’an was firstly, the best of human beings in all respects and secondly, the responsibility of memorizing, arranging and safeguarding the Qur’an was taken up by the Almighty: لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ. إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ. فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ. ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (75: 16-19) (To acquire this Qur’an [O Prophet!] Do not move your tongue hastily over it. Indeed, upon Us is its collection and recital. So when We have recited it, follow this recital [of Ours]. Then upon Us is to explain it [wherever need be], (75:16-19)). It is evident from various narratives that whatever text of the Qur’an was revealed the Prophet (sws) and his close Companions (rta) would memorize it. In every Ramaḍan, the Prophet (sws) read it out to Gabriel or listened to it from him so that no possibility of any error or omission could remain and this reading out or listening was according to the sequence the Almighty had arranged it. Also evident from certain narratives is that in the last Ramaḍan of his life, this mutual presentation of the Qur’an took place twice. Then in this very arrangement and recital the whole of the Qur’an was written down and later the rightly guided caliphs sent its copies to various cities. This elaborate treatment was not received by any of the previous scriptures and about the Torah no one knows when its constituent scriptures were assembled and who was responsible for this task.

Fourth, the Qur’an is a miracle with regard to its eloquent selection of words and the meanings they convey. And so distinct is it in this aspect to other discourses that they cannot match it. So much so, the words of the Prophet (sws) himself – who was the recipient of the Qur’an and the most eloquent among everyone – could not rival it. Thus there is no possibility that any extraneous addition be made into it. Consequently, works of people who have dared to answer the challenge of the Qur’an to bring something similar to it are preserved in history and literature. If a person compares them with the Qur’an, he will notice the same difference between them as between a pearl and a pebble. In this manner, it is as if the doors to any adulteration from the rear too (مِنۡ خَلۡفِہٖ) have been closed.

Fifth, together with the promise of protecting the Qur’an, the Almighty has also promised to protect and safeguard its language till the Day of Judgement. Because of the fact that the languages of some divine scriptures became extinct a lot of changes and interpolations were introduced by way of translations and we have no clue about them now. However, the real language of the Qur’an is safe and sound and will remain so until the Day of Judgement. Hence there is no possibility of any evil creeping into it by way of translations and commentaries. If anyone tries to introduce some evil in it, men of learning can easily sift it out by testing it against the original text. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 111)

_______________________
If this was done, it was done to spread copies of the Qur’an to various parts of the empire the way Muslim governments do even today. This should not be a cause of any misconception that an official codex of the Qur’an was prepared at the state level. The way the Qur’an is transmitted today, from the very beginning also scribes by writing it and memorizers by memorizing it have been transmitting it to the next generations. It was never in need of an official copy.

56. Thus it is merely God’s graciousness and benevolence that He has sent down this divine discourse and blessed His creatures with this great favour.

57. This objection was probably inspired by the Jews namely: all previous Books were revealed in their language; so why has this Book been revealed in Arabic? Such objections were invented by them obviously to deprive the Ishmaelites from an exalted favour as the Qur’an. However, the naive leadership of the Quraysh in their frenzy would start communicating them to others.

58. Ie., since they are desirous of darkness, hence if a light has appeared from the heavens their eyes have been dazed to such an extent that instead of being guided by it, it is becoming a means of their blindness.

59. This is the same call mentioned in verse 108 of Surah Ṭaha. The implication is that at this time God’s Prophet while standing among them is calling them from very near and they are not prepared to listen to him. However, the day is near when the summoner of the Day of Judgement will summon them from afar and they will be running after him.

60. According to the Qur’an, the purpose of revelation of divine Books is that they can give a decisive verdict regarding differences people have created in religion. The implication is that the recipients of the Torah showed indifference to its preservation and revealed some portions of it and hid some others. As a result, such differences.were created that instead of being able to resolve them, the Torah itself became a source of these differences. Hence it became essential that a new book be revealed to distinguish between good and evil and to conclusively convey the truth to them.

61. Ie., the matter that they are still to be given respite.

62. The actual words are: وَ مَا رَبُّکَ بِظَلَّامٍ لِّلۡعَبِیۡدِ. When there is a negation of an exaggeration, then its purpose is to create exaggeration in the negation itself. This is a common style of Arabic and the translation keeps this aspect in mind.

63. They would imply that they have come to know the reality of the deities they were so proud of and that they are not willing to acknowledge polytheism.

64. The word used is ظَنٌّ. Here it connotes certainty and used because the word is appropriate for the certainty a person attains about unseen realities.

65. What is cited just before is so foolish in nature that a very stern admonition is inserted in between the discourse. Moreover, earlier a general word إٍنْسَان (human beings) was being used but since the reference was to the disbelievers which are already under discussion, this insinuation has now been pin-pointed. The purpose is to bring to the fore that the timidity, ingratitude and conceit that are mentioned actually portray the inner selves of those who are making fun of the Prophet (sws).

66. The actual words are: نَاٰ بِجَانِبِهٖ. They imply what is implied at other instances by idioms such as (39:51) فَتَوَلَّى بِرُكْنِهِ and (9:22) ثَانِيَ عِطْفِهِ. Imam Amin Ahsan Islahi writes: 

… It signifies arrogantly turning away. The word جَانِبْ means “side.” When a person arrogantly turns away, he bends his shoulders and turns his side and walks away. The expression نَاٰ بِجَانِبِهٖ portrays this scene. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 127) 

67. Here at the end the traits of the character mentioned in detail are summarized to warn the addressees.

68. This is an invitation to reflect on the Qur’an with full seriousness and while giving it due importance and taking a decision about it. Imam Amin Ahsan Islahi writes:  

… The basis of this invitation is that the fate the Qur’an is warning its rejecters and the arguments it is informing them of are not something that should be summarily dismissed or made fun of; in fact, through very convincing arguments it is informing them of a dreadful fate. Therefore, people who are obdurately rejecting it should not ignore the possibility of the veracity of its claim. If they think that there is such a possibility – and the most stubborn of people cannot negate this possibility – then prudence and far-sightedness demands that they reflect on the Qur’an a hundred times and whatever decision they make, they should consider its far-off repercussions. If they adopt the Qur’an, they will lose nothing. In fact, they will gain everything. However, if in frenzy of their stubbornness and enmity they reject it, then this enmity will take them and throw them in a place from which no possibility of any return will remain. In other words, they should give this matter the importance it deserves. If they allow obduracy and self-centredness and jealousy and animosity to play their role, then this tussle will lead them to a grievous doom. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 128) 

69. Ie., those who become the companions of the Prophet (sws) from the nearabouts of Makkah and from within Makkah and from among the Quryash also. and such testimonies of the dominance of truth and defeat of evil will come before them that the veracity of the Qur’an will become evident to every one of them.

70. Ie., He is aware of each and every phase of the manifestation of the dominance of truth whose glad tidings are being given to the Prophet (sws).

71. The real reason of their disorder is exposed here: they are not convinced of the Hereafter. This has created in them short-sightedness and obduracy which the Prophet (sws) is witnessing.

72. Thus neither is anything beyond God’s control nor can anyone hinder His intentions or escape from His jurisdiction. He will do whatever He intends whenever He desires.