Surah Hud

بسم الله الرحمن الرحيم

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

الَر كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِنْ لَّدُنْ حَكِيْمٍ خَبِيْرٍ. أَلَّا تَعْبُدُوْا إِلَّا اللّهَ إِنَّنِیْ لَكُمْ مِّنْهُ نَذِيْرٌ وَبَشِيْرٌ. وَّأَنِ اسْتَغْفِرُوْا رَبَّكُمْ ثُمَّ تُوْبُوْا إِلَيْهِ يُمَتِّعْكُمْ مَّتَاعًا حَسَنًا إِلَى أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ وَإِنْ تَوَلَّوْا فَإِنِّيَ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيْرٍ. إِلَى اللّهِ مَرْجِعُكُمْ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ.

This is Surah Alif Lam Ra.1 This is the Book whose verses were initially concise; then they were explained from the wise and knowledgeable God2 so that you do not worship anyone except Him.3 I am from Him a warner and a deliverer of glad tidings. And that seek forgiveness from your Lord, then turn to Him; He will abundantly provide you till a fixed period of time and will bless every person worthy of favour with His favour. But if you turn away, I fear for you the torment of a horrific day.4 All of you have to return to God and He has power over all things.5 (1-4)

أَلَا إِنَّهُمْ يَثْنُوْنَ صُدُوْرَهُمْ لِيَسْتَخْفُوْا مِنْهُ أَلَا حِيْنَ يَسْتَغْشُوْنَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّوْنَ وَمَا يُعْلِنُونَ إِنَّهُ عَلِيْمٌ بِذَاتِ الصُّدُوْرِ. وَمَا مِن دَآبَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِي كِتَابٍ مُّبِينٍ.

Do you observe how they turn away their chests to hide from God! Beware! When they cover themselves with sheets [for this purpose, even then they are before His eyes].6 He knows what they conceal and what they reveal. He is even aware of the secrets in the hearts. There is not a single living being on earth whose sustenance is not the responsibility of God. And He knows his dwelling and also the place where he will be consigned [to the earth after death]. All this is written in an open Book.7 (5-6)

وَهُوَ الَّذِي خَلَق السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى الْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَلَئِنْ قُلْتَ إِنَّكُمْ مَّبْعُوْثُوْنَ مِن بَعْدِ الْمَوْتِ لَيَقُولَنَّ الَّذِيْنَ كَفَرُوْا إِنْ هَـذَا إِلَّا سِحْرٌ مُّبِيْنٌ. وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَى أُمَّةٍ مَّعْدُوْدَةٍ لَّيَقُوْلُنَّ مَا يَحْبِسُهُ أَلَا يَوْمَ يَأْتِيْهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِم مَّا كَانُوْا بِهِ يَسْتَهْزِؤُوْنَ. وَلَئِنْ أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوْسٌ كَفُوْرٌ. وَلَئِنْ أَذَقْنَاهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّیْ إِنَّهُ لَفَرِحٌ فَخُوْرٌ. إِلَّا الَّذِيْنَ صَبَرُوْا وَعَمِلُوْا الصَّالِحَاتِ أُوْلَـئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيْرٌ.

And it is He Who has created the heavens and the earth in six days8 and [before your creation] His throne was on water9 – created you to test you as to which of you does better deeds.10 Now [O Prophet!] If you say to them: “[People!] You shall be raised to life again after death,” these disbelievers shall at once say: “This is plain magic.”11 And if We defer the torment of this world from them for a while,12 they will definitely ask: “What has withheld it?” Listen! The day it alights on them, it will not be averted and they will be surrounded by precisely what they are making fun of. Such is the matter of man that when We bless him with some favour and then deprive him of it, he will definitely complain because he is quick to lose hope and is very ungrateful. And if after some adversity that has inflicted him We make him taste a favour, he will certainly say: “My adversities have left me,” [and will rejoice] because he is very arrogant and boastful.13 Only they are an exception to this who are steadfast and do righteous deeds. For them is forgiveness and a great reward as well. (7-11)

فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوْحَى إِلَيْكَ وَضَآئِقٌ بِهِ صَدْرُكَ أَنْ يَقُوْلُوْا لَوْلَآ أُنْزِلَ عَلَيْهِ كَنْزٌ أَوْ جَآءَ مَعَهُ مَلَكٌ إِنَّمَا أَنْتَ نَذِيْرٌ وَاللّهُ عَلَى كُلِّ شَيْءٍ وَكِيْلٌ. أَمْ يَقُوْلُوْنَ افْتَرَاهُ قُلْ فَأْتُوْا بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُوْا مَنِ اسْتَطَعْتُمْ مِّنْ دُوْنِ اللّهِ إِن ْكُنْتُمْ صَادِقِيْنَ. فَإِلَّمْ يَسْتَجِيْبُوْا لَكُمْ فَاعْلَمُوْا أَنَّمَا أُنْزِلِ بِعِلْمِ اللّهِ وَأَنْ لَّآ إِلَـهَ إِلَّا هُوَ فَهَلْ أَنْتُمْ مُّسْلِمُوْنَ.

So, [O Prophet! Because of their attitude,] perhaps you want to leave out a part14 of what is being revealed to you and it is distressing you that these people will say: “Why was not a treasure revealed to him or why was not an angel sent with him?” [In reality,] you are only a warner and in future everything is entrusted to God. Do they say: “The Prophet has fabricated it himself?”15 Tell them: “Then you also bring forth ten such fabricated surahs like it and call in whoever you can except God, if you are truthful.16 However, if they do not come to your rescue, know that this has been revealed with God’s knowledge and that no one except Him is God.17 Then do you accept? (12-14)

مَنْ كَانَ يُرِيْدُ الْحَيَاةَ الدُّنْيَا وَزِيْنَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيْهَا وَهُمْ فِيْهَا لَا يُبْخَسُوْنَ. أُوْلَـئِكَ الَّذِيْنَ لَيْسَ لَهُمْ فِی الْآخِرَةِ إِلَّا النَّارُ وَحَبِطَ مَا صَنَعُوْا فِيهَا وَبَاطِلٌ مَّا كَانُوْا يَعْمَلُوْنَ.

[They have become disbelievers because the life of this world has deceived them. Tell them:] “Those who desire the life of the world and its finery, We reward them for their deeds here and no loss do they suffer in this.” It is these people for whom there is nothing but Fire in the Hereafter.18 Whatever they did in the world all stands wiped out and whatever they do will bear no fruit. (15-16)

أَفَمَنْ كَانَ عَلَى بَيِّنَةٍ مِّنْ رَّبِّهِ وَيَتْلُوْهُ شَاهِدٌ مِّنْهُ وَمِنْ قَبْلِهِ كِتَابُ مُوسَى إِمَامًا وَّرَحْمَةً أُوْلَـئِكَ يُؤْمِنُوْنَ بِهِ وَمَنْ يَّكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ فَلَا تَكُ فِي مِرْيَةٍ مِّنْهُ إِنَّهُ الْحَقُّ مِنْ رَّبِّكَ وَلَـكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُوْنَ. وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللّهِ كَذِبًا أُوْلَـئِكَ يُعْرَضُوْنَ عَلَى رَبِّهِمْ وَيَقُوْلُ الْأَشْهَادُ هَـؤُلَآءِ الَّذِيْنَ كَذَبُوْا عَلَى رَبِّهِمْ أَلَا لَعْنَةُ اللّهِ عَلَى الظَّالِمِيْنَ. الَّذِيْنَ يَصُدُّوْنَ عَنْ سَبِيْلِ اللّهِ وَيَبْغُوْنَهَا عِوَجًا وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُوْنَ. أُولَـئِكَ لَمْ يَكُوْنُوْا مُعْجِزِيْنَ فِي الْأَرْضِ وَمَا كَانَ لَهُمْ مِّنْ دُوْنِ اللّهِ مِنْ أَوْلِيَآءَ يُضَاعَفُ لَهُمُ الْعَذَابُ مَا كَانُوْا يَسْتَطِيعُوْنَ السَّمْعَ وَمَا كَانُوْا يُبْصِرُوْنَ. أُوْلَـئِكَ الَّذِيْنَ خَسِرُوْا أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوْا يَفْتَرُوْنَ. لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُوْنَ. إِنَّ الَّذِيْنَ آمَنُوْا وَعَمِلُوْا الصَّالِحَاتِ وَأَخْبَتُوْا إِلَى رَبِّهِمْ أُوْلَـئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيْهَا خَالِدُوْنَ. مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَى وَالْأَصَمِّ وَالْبَصِيْرِ وَالسَّمِيْعِ هَلْ يَسْتَوِيَانِ مَثَلًا أَفَلَا تَذَكَّرُوْنَ.

So, can a person who is on a clear proof19 from his Lord, then [as a further corroboration] another witness comes after it from his Lord20 and before this the Book of Moses is also present as a guide and mercy21 reject this Qur’an?22 [Certainly not!] Such people will surely profess faith in it. And whoever among the groups [of your addressees] rejects it, for him the fire is the promised abode. Therefore, [O Prophet!] Do not be in any doubt about it23 because it is a truth from your Lord but most people do not believe. [Tell them:] “Who can be more unjust than the person who ascribes falsehood to God?”24 They will be presented before their Lord and the witnesses25 will bear witness that these are the ones who had fabricated a lie on God. Listen! God’s curse be on the unjust who stop [people] from the path of God and seek to distort it,26 and it is they who disbelieve in the Hereafter. They were not beyond God’s grasp in the earth nor did they have any supporter [there] except God. [However, they were of this opinion because of the respite We had given them.] They shall now be given a two-fold torment27 because they could not hear nor see.28 It is they who have put themselves into a loss and whatever they fabricated has been lost from them. There is no doubt that in the Hereafter they will be the greatest losers. On the contrary, those who professed faith and did righteous deeds and humbly submitted to their Lord, they are the dwellers of Paradise. They will abide in it forever. The example of both these groups is as if one is blind and deaf and one can see and hear.29 Will both become equal? So, do you not think? (17-24)

وَلَقَدْ أَرْسَلْنَا نُوْحًا إِلَى قَوْمِهِ إِنِّي لَكُمْ نَذِيْرٌ مُّبِيْنٌ. أَنْ لَّا تَعْبُدُوْا إِلَّا اللّهَ إِنِّيَ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيْمٍ. فَقَالَ الْمَلَأُ الَّذِيْنَ كَفَرُوْا مِنْ قِوْمِهِ مَا نَرَاكَ إِلَّا بَشَرًا مِّثْلَنَا وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِيْنَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ وَمَا نَرَى لَكُمْ عَلَيْنَا مِنْ فَضْلٍ بَلْ نَظُنُّكُمْ كَاذِبِيْنَ.

In a similar way,] We had sent Noah as a messenger to his nation. [He said to his nation:] “I am an open warner for you30 that you worship no one but God.31 [If you do this,] I fear for you the torment of a painful day.” At this, the chiefs of his nation who were disbelievers said: “We consider you as a person like us and we only see the lowliest among us blindly following you. We do not think that you have any superiority over us. In fact, we think of you as a blatant liar.”32 (25-27)

قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِّنْ رَّبِّيَ وَآتَانِي رَحْمَةً مِّنْ عِنْدِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوْهَا وَأَنتُمْ لَهَا كَارِهُوْنَ. وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا إِنْ أَجْرِيَ إِلَّا عَلَى اللّهِ وَمَآ أَنَا بِطَارِدِ الَّذِيْنَ آمَنُوْا إِنَّهُم مُّلَاقُوْ رَبِّهِمْ وَلَـكِنِّيَ أَرَاكُمْ قَوْمًا تَجْهَلُوْنَ. وَيَا قَوْمِ مَنْ يَّنْصُرُنِیْ مِنَ اللّهِ إِنْ طَرَدْتُّهُمْ أَفَلَا تَذَكَّرُوْنَ. وَلَا أَقُوْلُ لَكُمْ عِنْدِیْ خَزَآئِنُ اللّهِ وَلَآ أَعْلَمُ الْغَيْبَ وَلَا أَقُوْلُ إِنِّي مَلَكٌ وَلَا أَقُوْلُ لِلَّذِيْنَ تَزْدَرِي أَعْيُنُكُمْ لَنْ يُؤْتِيَهُمُ اللّهُ خَيْرًا اللّهُ أَعْلَمُ بِمَا فِي أَنفُسِهِمْ إِنِّي إِذًا لَّمِنَ الظَّالِمِيْنَ. قَالُوْا يَا نُوْحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتَنِا بِمَا تَعِدُنَآ إِنْ كُنْتَ مِنَ الصَّادِقِيْنَ. قَالَ إِنَّمَا يَأْتِيْكُمْ بِهِ اللّهُ إِنْ شَآءَ وَمَا أَنْتُمْ بِمُعْجِزِيْنَ. وَلَا يَنفَعُكُمْ نُصْحِي إِنْ أَرَدْتُّ أَنْ أَنصَحَ لَكُمْ إِنْ كَانَ اللّهُ يُرِيْدُ أَنْ يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُوْنَ.

Noah replied: “People of My Nation! Just think that if I am on a clear argument33 from my Lord and then He has also blessed me with His special mercy34 and you could not see that; so should we [forcibly] stick it on you when you dislike it?35 O People of My Nation! I am not asking any wealth from you for this service [that I be compelled to accept every thing you say.] My reward rests with God and [in order to please you] I am never going to turn out those who have accepted faith. They will be meeting their Lord [with this faith of theirs. Only He will decide their worth;] but I see that you are given to ignorance. O People of My Nation! Who will help me in being protected from God if I turn them out? So, do you not think? I do not say to you that I have the treasures of God. Nor do I have the knowledge of the Unseen. I also do not claim to be an angel.36 And [like you] I also cannot dare say about those whom your eyes see as inferior that God cannot bless them with any good.37 God best knows whatever is in their hearts. If I do this, I will be among the unjust. [At this,] those people said: “Noah! You have argued with us and argued a lot. Now, if you are truthful bring forth on us that which you are threatening us with.” Noah replied: “Only God will bring it forth on you if He desires and at that time you will not be able to escape His grasp. Even if I want to be your well-wisher, my well-wishing can be of no use to you if [as a result of this attitude of yours] God has decided to lead you astray. He alone is your Lord and to Him you have to return. (28-34)

أَمْ يَقُوْلُوْنَ افْتَرَاهُ قُلْ إِنِ افْتَرَيْتُهُ فَعَلَيَّ إِجْرَامِيْ وَأَنَا بَرِيءٌ مِّمَّا تُجْرَمُوْنَ.

Do they say: “[To ascribe it to us] this person has concocted this anecdote himself?” Tell them [O Prophet:] “If I have concocted it myself, then the evil consequence of my crime will come on me but [you are responsible for] the crime [of intentionally denying the truth]. I am acquitted from it.”38 (35)

وَأُوْحِيَ إِلَى نُوْحٍ أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلَّا مَنْ قَدْ آمَنَ فَلَا تَبْتَئِسْ بِمَا كَانُوْا يَفْعَلُوْنَ. وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَاطِبْنِیْ فِیْ الَّذِيْنَ ظَلَمُوْا إِنَّهُمْ مُّغْرَقُوْنَ. وَيَصْنَعُ الْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌ مِّنْ قَوْمِهِ سَخِرُوْا مِنْهُ قَالَ إِنْ تَسْخَرُوْا مِنَّا فَإِنَّا نَسْخَرُ مِنْكُمْ كَمَا تَسْخَرُوْنَ. فَسَوْفَ تَعْلَمُوْنَ مَن يَّأْتِيهِ عَذَابٌ يُّخْزِيْهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُّقِيْمٌ. حَتَّى إِذَا جَآءَ أَمْرُنَا وَفَارَ التَّنُّورُ قُلْنَا احْمِلْ فِيْهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ وَمَنْ آمَنَ وَمَا آمَنَ مَعَهُ إِلَّا قَلِيْلٌ. وَقَالَ ارْكَبُوْا فِيْهَا بِسْمِ اللّهِ مَجْرَاهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُوْرٌ رَّحِيْمٌ.

[Then] it was revealed to Noah that no others among your nation will accept faith except the ones who already have. So, stop grieving at their misdeeds and make a ship under Our supervision and according to Our guidance. Do not say anything to Me in favour of these unjust people. They are now destined to drown. Noah began making the ship [in accordance with this guidance]. And when the chiefs of his nation passed by him, they would laugh at him.39 He would reply to them: “If you laugh at us, then just as you laugh, [one day] we will laugh at you.40 Then you will soon know the ones who are visited by that torment which humiliates them and that scourge descends that stays stationed on them [after its descent.]”41 They continued to do this until when Our directive arrived and the storm erupted,42 We said: “Place in the ship a pair of every type [of animal species]43 both [male and female] and also board your family in this ship except for those about whom a judgement has been passed44 and they also who have professed faith – and few were the ones who had professed faith with him.”45 Noah said: “Board it; its sailing and setting anchor is with the name of God alone.46 My Lord is Forgiving. He is ever Merciful.”47 (36-41)

وَهِيَ تَجْرِي بِهِمْ فِي مَوْجٍ كَالْجِبَالِ وَنَادَى نُوْحٌ ابْنَهُ وَكَانَ فِي مَعْزِلٍ يَا بُنَيَّ ارْكَبْ مَّعَنَا وَلَا تَكُنْ مَّعَ الْكَافِرِيْنَ. قَالَ سَآوِي إِلَى جَبَلٍ يَّعْصِمُنِیْ مِنَ الْمَآءِ قَالَ لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللّهِ إِلَّا مَنْ رَّحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِيْنَ. وَقِيلَ يَا أَرْضُ ابْلَعِیْ مَآءَكِ وَيَا سَمَآءُ أَقْلِعِیْ وَغِيْضَ الْمَآءُ وَقُضِیَ الْأَمْرُ وَاسْتَوَتْ عَلَى الْجُوْدِیِّ وَقِيْلَ بُعْدًا لِّلْقَوْمِ الظَّالِمِيْنَ. وَنَادَى نُوْحٌ رَّبَّهُ فَقَالَ رَبِّ إِنَّ ابُنِیْ مِنْ أَهْلِیْ وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِيْنَ. قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُوْنَ مِنَ الْجَاهِلِيْنَ. قَالَ رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ وَإِلَّا تَغْفِرْ لِیْ وَتَرْحَمْنِیْ أَكُنْ مِّنَ الْخَاسِرِيْنَ. قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِّنَّا وَبَركَاتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيْمٌ.

That ship began to take them between waves as high as mountains and Noah called upon his son48 who was [standing] apart [at a distance from him]: “Son! Board with us and do not be with these disbelievers.”49 He replied: “I will presently take refuge in some mountain that will protect me from the water.”50 Noah said: “There is no one to save today from God’s directive except to whom He shows mercy.” In the meantime, a wave came between the two and he was also among those drowned.51 It was ordered: “O Earth! Swallow up your water and cease O Sky!”52 Thus the water was brought down; the judgement was passed. The ship came to rest at Judi53 and it was said: “May the curse of God be on this unjust nation.” Noah called on his Lord and said: “Lord! My son is from my family54 and no doubt that true is Your promise and among the judges you are the greatest.”55 God said: “Noah! He is not from your family.56 He is an extremely wretched person. So, do not ask me about which you have no knowledge. I urge you to not be among those who are overwhelmed by emotions.” Noah immediately said: “Lord! I seek refuge with You from asking you something of which I have no knowledge. If you do not forgive me now and not have mercy on me, then I will be among the losers.” God said: “Disembark Noah with Our peace and blessings, upon you and also upon those communities which will come into existence from those with you.”57 And [after this,] there are some communities which We will provide for in future; then [because of their misdeeds] a painful torment from Us will seize them.58 (42-48)

تِلْكَ مِنْ أَنبَآءِ الْغَيْبِ نُوحِيْهَآ إِلَيْكَ مَا كُنْتَ تَعْلَمُهَآ أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَـذَا فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِيْنَ.

These are the news of the unseen which [O Prophet!] We are revealing to you. You neither knew them before this nor were the people of your nation aware of them. So, remain steadfast. The final success is for those who fear God.59 (49)

وَإِلَى عَادٍ أَخَاهُمْ هُودًا قَالَ يَا قَوْمِ اعْبُدُوْا اللّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ إِنْ أَنْتُمْ إِلَّا مُفْتَرُوْنَ. يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي أَفَلَا تَعْقِلُوْنَ. وَيَا قَوْمِ اسْتَغْفِرُوْا رَبَّكُمْ ثُمَّ تُوْبُوْا إِلَيْهِ يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مِّدْرَارًا وَّيَزِدْكُمْ قُوَّةً إِلَى قُوَّتِكُمْ وَلَا تَتَوَلَّوْا مُجْرِمِيْنَ. قَالُوْا يَا هُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَّمَا نَحْنُ بِتَارِكِیْ آلِهَتِنَا عَنْ قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِيْنَ. إِنْ نَّقُوْلُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوَءٍ قَالَ إِنِّي أُشْهِدُ اللّهِ وَاشْهَدُوْا أَنِّیْ بَرِيءٌ مِّمَّا تُشْرِكُوْنَ. مِن دُونِهِ فَكِيْدُونِیْ جَمِيْعًا ثُمَّ لَا تُنْظِرُوْنِ. إِنِّي تَوَكَّلْتُ عَلَى اللّهِ رَبِّیْ وَرَبِّكُمْ مَّا مِنْ دَآبَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّیْ عَلَى صِرَاطٍ مُّسْتَقِيْمٍ. فَإِنْ تَوَلَّوْا فَقَدْ أَبْلَغْتُكُمْ مَّآ أُرْسِلْتُ بِهِ إِلَيْكُمْ وَيَسْتَخْلِفُ رَبِّیْ قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوْنَهُ شَيْئًا إِنَّ رَبِّیْ عَلَىَ كُلِّ شَيْءٍ حَفِيْظٌ. وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا هُودًا وَالَّذِيْنَ آمَنُوْا مَعَهُ بِرَحْمَةٍ مِّنَّا وَنَجَّيْنَاهُمْ مِّنْ عَذَابٍ غَلِيْظٍ.

[Similarly,] to ‘Ad We sent their brother Hud.60 He invited them: “People of My Nation! Worship God. No one else is your God. [In reality,] you are merely fabricating falsehoods [against Him.] People of My Nation! [I say this to you as your well-wisher.] I do not demand any reward from you on this. My reward is with He Who created me. Then do you not understand? People of My Nation! Seek forgiveness from your Lord. Then turn to Him,61 He will pour down intense rain on you and increase your strength further.62 Do not turn away as criminals.” They replied: “Hud! You have not brought any clear sign63 to us and it is our decision that we are neither leaving our deities merely at your bidding nor believing in you. We only say that you have been inflicted with a punishment from someone among your and our deities.” Hud said: “I make God as a witness and you also be a witness that I am totally acquitted from those whom you worship besides God.64 So, all of you may scheme against me [in whatever way you want to]; then do not give me the slightest respite. I have put my trust in God – my and your Lord. The forehead of every living being is in His hands. My Lord surely is on the straight path.65 If you pay no heed even after this, then I have delivered the message with which I was sent to you. Now my Lord will grant authority to some other nation in your place and you will not be able to harm Him in any way.66 Indeed, my Lord guards everything.” [Then it ensued that] when Our judgement was passed; We delivered with Our mercy Hud and those who had believed with him, and in this manner saved them from a very harsh torment.67 (50-58)

وَتِلْكَ عَادٌ جَحَدُوْا بِآيَاتِ رَبِّهِمْ وَعَصَوْا رُسُلَهُ وَاتَّبَعُوْا أَمْرَ كُلِّ جَبَّارٍ عَنِيْدٍ. وَأُتْبِعُوْا فِیْ هَـذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ أَلَآ إِنَّ عَادًا كَفَرُوْا رَبَّهُمْ أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُوْدٍ.

These were the ‘Ad. They rejected the revelations of their Lord, did not obey His messengers68 and continued to follow the way of every tyrant and defiant person. Finally, a curse followed them in this world and on the Day of Judgement too. Listen! The ‘Ad disbelieved in their Lord. Listen! The ‘Ad were accursed, people of Hud’s nation. (59-60)

وَإِلَى ثَمُودَ أَخَاهُمْ صَالِحًا قَالَ يَا قَوْمِ اعْبُدُوْا اللّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ هُوَ أَنْشَأَكُمْ مِّنَ الْأَرْضِ وَاسْتَعْمَرَكُمْ فِيْهَا فَاسْتَغْفِرُوْهُ ثُمَّ تُوْبُوْا إِلَيْهِ إِنَّ رَبِّیْ قَرِيْبٌ مُّجِيْبٌ. قَالُوْا يَا صَالِحُ قَدْ كُنْتَ فِيْنَا مَرْجُوًّا قَبْلَ هَـذَا أَتَنْهَانَا أَن نَّعْبُدَ مَا يَعْبُدُ آبَاؤُنَا وَإِنَّنَا لَفِي شَكٍّ مِّمَّا تَدْعُوْنَا إِلَيْهِ مُرِيْبٍ. قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِن كُنْتُ عَلَى بَيِّنَةً مِّنْ رَّبِّي وَآتَانِیْ مِنْهُ رَحْمَةً فَمَنْ يَّنْصُرُنِی مِنَ اللّهِ إِنْ عَصَيْتُهُ فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيْرٍ.

In a similar way, to the Thamud69 We sent their brother Salih as a messenger. He invited them: “O People of My Nation! Worship God, there is for you no God except Him. He has created you from the earth and made you populate it. For this reason, seek forgiveness from Him; then turn to Him. My Lord is near and also one who accepts [the supplications of His people].” They replied: “Salih! Before this, a lot of hope was pinned in you among us; [but what a person you turned out to be!] Do you now want to stop us from the worship of the deities70 that have been worshipped by our forefathers? We are in a great doubt that has confounded us because of that which you are calling us to.”71 He said: “People of My Nation! Reflect a little that if I am on a clear sign from my Lord and He has also granted me a [special] grace from Himself,72 then who can save me from God’s grasp if I disobey Him? So, [from what you desire,73] you will only increase in ruining me. (61-63)

وَيَا قَوْمِ هَـذِهِ نَاقَةُ اللّهِ لَكُمْ آيَةً فَذَرُوْهَا تَأْكُلْ فِیْ أَرْضِ اللّهِ وَلَا تَمَسُّوْهَا بِسُوْءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيْبٌ. فَعَقَرُوهَا فَقَالَ تَمَتَّعُوْا فِیْ دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ذَلِكَ وَعْدٌ غَيْرُ مَكْذُوْبٍ. فَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا صَالِحًا وَالَّذِيْنَ آمَنُوْا مَعَهُ بِرَحْمَةٍ مِّنَّا وَمِنْ خِزْيِ يَوْمِئِذٍ إِنَّ رَبَّكَ هُوَ الْقَوِيُّ الْعَزِيْزُ. وَأَخَذَ الَّذِيْنَ ظَلَمُوْا الصَّيْحَةُ فَأَصْبَحُوْا فِیْ دِيَارِهِمْ جَاثِمِيْنَ. كَأَن لَّمْ يَغْنَوْا فِيْهَا أَلَا إِنَّ ثَمُودَ كَفرُوْا رَبَّهُمْ أَلَا بُعْدًا لِّثَمُوْدَ.

People of My Nation! This is God’s she-camel as a sign for you. Thus leave it that it may graze in the land and do not touch it with any evil intention otherwise a torment will soon visit you.74 Then they hamstrung her.75 At this, Salih warned them: “Thrive in your settlements for three more days; this warning is not a false one.”76 Thus when Our directive was given,77 We delivered with Our special grace Salih and those who professed belief with him [from that torment] and saved [them] from the humiliation of that day.78 There is no doubt that your Lord alone is powerful and mighty.79 And a violent roar overtook those who had been unjust and they were left lying face down in their houses as if they never lived in them. Listen! The Thamud disbelieved in their Lord. Listen! The Thamud were cursed. (64-68)

وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَاهِيْمَ بِالْبُـشْرَى قَالُوْا سَلَامًا قَالَ سَلَامٌ فَمَا لَبِثَ أَنْ جَآءَ بِعِجْلٍ حَنِيْذٍ. فَلَمَّا رَأَى أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيْفَةً قَالُوْا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوْطٍ. وَامْرَأَتُهُ قَآئِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَقَ وَمِنْ وَّرَاءِ إِسْحَقَ يَعْقُوْبَ. قَالَتْ يَا وَيْلَتَى أَأَلِدُ وَأَنَا عَجُوْزٌ وَّهَـذَا بَعْلِیْ شَيْخًا إِنَّ هَـذَا لَشَيْءٌ عَجِيْبٌ. قَالُوْا أَتَعْجَبِيْنَ مِنْ أَمْرِ اللّهِ رَحْمَتُ اللّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيْدٌ مَّجِيْدٌ.

[And in the case of Lot, what happened was that first] Our angels came to Abraham with a glad tiding. They said: “Peace.” Abraham replied: “Peace be to you too.” Then not much time elapsed when Abraham brought to them a roasted calf [for their hospitality].80 But when he saw that their hands were not reaching towards it, he felt some strangeness from them and began fearing them a little in his heart.81 They said: “Fear not. We have been sent towards the people of Lot.” Abraham’s wife was standing nearby; so, she laughed [with joy].82 Then We gave him glad tidings of Isaac and after Isaac, Jacob.83 She said: “Alas! Will I beget a child when I myself am old and this husband of mine has also grown old? This is a very strange thing.”84 The angels replied: “Do you express wonder on God’s matter? Family of Abraham! God’s mercy and blessings are on you.85 Indeed, God has all praiseworthy attributes. He has great majesty. (69-73)

فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيْمَ الرَّوْعُ وَجَآءَتْهُ الْبُشْرَى يُجَادِلُنَا فِیْ قَوْمِ لُوْطٍ. إِنَّ إِبْرَاهِيْمَ لَحَلِيْمٌ أَوَّاهٌ مُّنِيْبٌ. يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَذَا إِنَّهُ قَدْ جَآءَ أَمْرُ رَبِّكَ وَإِنَّهُمْ آتِيْهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ.

Then when Abraham’s fear left him and glad tidings were received by him, He began arguing with Us86 about the nation of Lot. In reality, Abraham was very gracious and very affectionate and one who was very focused towards his Lord – Abraham! Leave aside this debate. The directive of your Lord has been issued and now that torment is going to visit them which cannot be warded off.87 (74-76)

وَلَمَّا جَآءَتْ رُسُلُنَا لُوْطًا سِيْءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَـذَا يَوْمٌ عَصِيْبٌ. وَجَآءَهُ قَوْمُهُ يُهْرَعُوْنَ إِلَيْهِ وَمِنْ قَبْلُ كَانُوْا يَعْمَلُوْنَ السَّيِّئَاتِ قَالَ يَا قَوْمِ هَـؤُلَآءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوْا اللّهَ وَلَا تُخْزُونِ فِی ضَيْفِي أَلَيْسَ مِنكُمْ رَجُلٌ رَّشِيْدٌ. قَالُوْا لَقَدْ عَلِمْتَ مَا لَنَا فِیْ بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيْدُ. قَالَ لَوْ أَنَّ لِیْ بِكُمْ قُوَّةً أَوْ آوِیْ إِلَى رُكْنٍ شَدِيْدٍ. قَالُوْا يَا لُوْطُ إِنَّا رُسُلُ رَبِّكَ لَنْ يَّصِلُوْا إِلَيْكَ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ اللَّيْلِ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ إِلَّا امْرَأَتَكَ إِنَّهُ مُصِيْبُهَا مَآ أَصَابَهُمْ إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَلَيْسَ الصُّبْحُ بِقَرِيْبٍ.

 [After this,] when Our angels came to Lot,88 he was very sad at their arrival and was heart-wrenched and said: “This is a day of great calamity.”89 The people of his nation [seeing the arrival of some handsome boys] came running to him forthwith. They were already involved in such vulgarities. He said: “O People of My Nation! These are my daughters. They are purer for you. So, fear God and do not humiliate me in the matter of my guests. Is there no upright person among you?”90 They replied: “You know that we have no right over your daughters and you very well know what we desire.”91 Lot said: “Would that I had the power to combat you or I could take refuge of a strong support.”92 The angels said: “Lot! We have been sent by your Lord; [rest assured] they will not even be able to come near you. So, leave this place with your family in the last part of the night and none of you should look back except for your wife because she is to go through what these people will go through. The time of morning is fixed for their [punishment. Why do you worry?] Is not the morning near? (77-81)

فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّنْ سِجِّيْلٍ مَّنْضُودٍ. مُّسَوَّمَةً عِنْدَ رَبِّكَ وَمَا هِیَ مِنَ الظَّالِمِيْنَ بِبَعِيْدٍ.

Then when Our directive arrived, We overturned that settlement and hurled on it layered stones of hard clay93 which were marked from your Lord.94 And they were not far away from these unjust people.95 (82-83)

وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا قَالَ يَا قَوْمِ اعْبُدُوْا اللّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ وَلَا تَنْقُصُوا الْمِكْيَالَ وَالْمِيْزَانَ إِنِّیَ أَرَاكُمْ بِخَيْرٍ وَّإِنِّيَ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيْطٍ. وَيَا قَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ وَلَا تَبْخَسُوا النَّاسَ أَشْيَآءَهُمْ وَلَا تَعْثَوْا فِی الْأَرْضِ مُفْسِدِيْنَ. بَقِيَّتُ اللّهِ خَيْرٌ لَّكُمْ إِنْ كُنْتُمْ مُّؤْمِنِيْنَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيْظٍ. قَالُوْا يَا شُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَنْ نَّتْرُكَ مَا يَعْبُدُ آبَآؤُنَا أَوْ أَنْ نَّفْعَلَ فِیْ أَمْوَالِنَا مَا نَشَاءُ إِنَّكَ لَأَنْتَ الْحَلِيْمُ الرَّشِيْدُ. قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِّنْ رَّبِّیْ وَرَزَقَنِیْ مِنْهُ رِزْقًا حَسَنًا وَمَا أُرِيْدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ إِنْ أُرِيْدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِیْ إِلَّا بِاللّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيْبُ. وَيَا قَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِیْ أَنْ يَّصِيْبَكُمْ مِّثْلُ مَآ أَصَابَ قَوْمَ نُوْحٍ أَوْ قَوْمَ هُوْدٍ أَوْ قَوْمَ صَالِحٍ وَمَا قَوْمُ لُوْطٍ مِّنْكُمْ بِبَعِيْدٍ. وَاسْتَغْفِرُوْا رَبَّكُمْ ثُمَّ تُوْبُوْا إِلَيْهِ إِنَّ رَبِّیْ رَحِيْمٌ وَدُوْدٌ. قَالُوْا يَا شُعَيْبُ مَا نَفْقَهُ كَثِيْرًا مِّمَّا تَقُوْلُ وَإِنَّا لَنَرَاكَ فِيْنَا ضَعِيفًا وَلَوْلَا رَهْطُكَ لَرَجَمْنَاكَ وَمَا أَنْتَ عَلَيْنَا بِعَزِيْزٍ. قَالَ يَا قَوْمِ أَرَهْطِیْ أَعَزُّ عَلَيْكُمْ مِّنَ اللّهِ وَاتَّخَذْتُمُوْهُ وَرَاءكُمْ ظِهْرِيًّا إِنَّ رَبِّیْ بِمَا تَعْمَلُوْنَ مُحِيْطٌ. وَيَا قَوْمِ اعْمَلُوْا عَلَى مَكَانَتِكُمْ إِنِّیْ عَامِلٌ سَوْفَ تَعْلَمُوْنَ مَنْ يَّأْتِيْهِ عَذَابٌ يُّخْزِيْهِ وَمَنْ هُوَ كَاذِبٌ وَارْتَقِبُوْا إِنِّیْ مَعَكُمْ رَقِيْبٌ. وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِيْنَ آمَنُوْا مَعَهُ بِرَحْمَةٍ مَّنَّا وَأَخَذَتِ الَّذِيْنَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوْا فِیْ دِيَارِهِمْ جَاثِمِيْنَ. كَأَن لَّمْ يَغْنَوْا فِيْهَا أَلاَ بُعْدًا لِّمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ.

And towards Madyan96 [We] sent their brother Shu‘ayb as a messenger. He invited [them]: “People of My Nation! Worship God, you do not have any deity except Him and do not weigh and measure less.97 I see you in prosperity but I fear for you the torment of the day which will surround you.98 People of My Nation! Weigh and measure justly and do not give things to people by reducing them and do not go about spreading disorder in the land. The profit given to you by God is better only if you are true believers. [My responsibility is to only make you understand] and I am not one to force myself over you.”99 They replied: “O Shu‘ayb! Does your prayer teach you that we leave those which our forefathers used to worship or we should not use our wealth the way we want to?100 [In your view, all people of the past and present were foolish and misguided and among us] only you are a wise and an upright person.” He replied: “People of My Nation! Just think that if I am on clear evidence101 from my Lord; then He has also provided me with a goodly sustenance,102 what except this should I invite you to?103 By opposing you, I myself certainly do not want to do what I am stopping you from.104 I only want to set right affairs as much as I can. Only God will grant me its urge. I have trusted Him alone and I turn to Him only. People of My Nation! It may happen that your stubbornness against me reach the extent that you are also visited by the calamity which visited the people of Noah or the people of Hud or the people of Salih and the people of Lot are not far away from you. And listen [if you want to remain safe,] seek forgiveness from your Lord; then turn back towards Him.105 In reality, my Lord is extremely merciful and very loving.”106 They replied: “Shu‘ayb! We do not understand much of what you say107 and we see that you are a weak person among us. But for your clan, we would have stoned you to death. You are not the slightest powerful for us.” Shu‘ayb said: “People of My Nation! Is my clan more powerful to you than God? [You fear it] and have overlooked God. In reality, whatever you are doing is encompassed by my Lord. People of My Nation! Continue doing at your place [whatever you are doing]; so will I. Soon you will know who is visited by the humiliating punishment and who is a liar. Wait! and I am also waiting with you.” [At this,] when Our directive was issued, We delivered with Our special blessing Shu‘ayb and those who had accepted faith with him, and those who had been unjust [to their souls] were struck by a roar and they were left lying face down in their houses, as if they never lived there. Listen! The people of Madyan were also cursed the way the Thamud were. (84-95)

وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا وَسُلْطَانٍ مُّبِيْنٍ. إِلَى فِرْعَوْنَ وَمَلَئِهِ فَاتَّبَعُوْا أَمْرَ فِرْعَوْنَ وَمَآ أَمْرُ فِرْعَوْنَ بِرَشِيْدٍ. يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ النَّارَ وَبِئْسَ الْوِرْدُ الْمَوْرُودُ. وَأُتْبِعُوْا فِیْ هَـذِهِ لَعْنَةً وَيَوْمَ الْقِيَامَةِ بِئْسَ الرِّفْدُ الْمَرْفُوْدُ.

In a similar way, We had sent Moses (sws) to the Pharaoh and his chiefs as a messenger with Our signs and a clear proof;108 then they obeyed what the Pharaoh said even though what he said was not correct. On the Day of Judgement, he will be in front of his people and will lead them to Hell. What an evil place  in which they will descend. A curse followed them in this world and also in the Hereafter. What an evil reward were they given!109 (96-99)

ذَلِكَ مِنْ أَنبَآءِ الْقُرَى نَقُصُّهُ عَلَيْكَ مِنْهَا قَآئِمٌ وَحَصِيْدٌ. وَمَا ظَلَمْنَاهُمْ وَلَـكِنْ ظَلَمُوْا أَنفُسَهُمْ فَمَا أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتِي يَدْعُوْنَ مِنْ دُونِ اللّهِ مِنْ شَيْءٍ لِّمَّا جَآءَ أَمْرُ رَبِّكَ وَمَا زَادُوْهُمْ غَيْرَ تَتْبِيْبٍ. وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيْمٌ شَدِيْدٌ. إِنَّ فِیْ ذَلِكَ لَآيَةً لِّمَنْ خَافَ عَذَابَ الْآخِرَةِ ذَلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُوْدٌ. وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُوْدٍ. يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ فَمِنْهُمْ شَقِیٌّ وَّسَعِيْدٌ. فَأَمَّا الَّذِيْنَ شَقُوْا فَفِی النَّارِ لَهُمْ فِيْهَا زَفِيْرٌ وَشَهِيْقٌ. خَالِدِيْنَ فِيْهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَآءَ رَبُّكَ إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيْدُ. وَأَمَّا الَّذِيْنَ سُعِدُوْا فَفِی الْجَنَّةِ خَالِدِيْنَ فِيْهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَآءَ رَبُّكَ عَطَآءً غَيْرَ مَجْذُوْذٍ. فَلَا تَكُ فِیْ مِرْيَةٍ مِّمَّا يَعْبُدُ هَـؤُلَآءِ مَا يَعْبُدُوْنَ إِلَّا كَمَا يَعْبُدُ آبَآؤُهُمْ مِّنْ قَبْلُ وَإِنَّا لَمُوَفُّوهُمْ نَصِيْبَهُمْ غَيْرَ مَنْقُوْصٍ.

These are the accounts of the settlements We are narrating to you.110 Some of them are standing and the produce of some have been reaped.111 We had not been unjust to them. In fact, they had been unjust to themselves. When the directive of your Lord was issued, their deities whom they invoked besides God were of no benefit to them. They only increased them in ruin. Such is the grasp of the Almighty when He seizes the settlements while they are showing injustice. In reality, His grasp is very woeful and stern. Surely, there is a great sign in this for those who fear the torment of the Hereafter. It is a day for which all people will be gathered and it will be a day of presence.112 We are only deferring it for a short while.113 When that day arrives, no one will be able to speak without God’s permission.114 Then among people, some will be unfortunate and some fortunate. So, those who are unfortunate will land in Hell. They will scream and cry there.115 They will remain there as long as the heavens and the earth [of that world] are intact116 except if your Lord wills something else. Undoubtedly, your Lord is able to do whatever He wills.117 As for the fortunate, they will be in Paradise. They will abide in it as long as the heavens and the earth [of that world] are intact except if your Lord wills something else118 – as a grant from Him that will never cease. So, [O Prophet!] Do not be in any doubt about what they worship.119 They are worshipping the way their forefathers before them worshipped. It is Our decision that We will give them their share in full without any reduction.120 (100-109)

وَلَقَدْ آتَيْنَا مُوْسَى الْكِتَابَ فَاخْتُلِفَ فِيْهِ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَّبِّكَ لَقُضِیَ بَيْنَهُمْ وَإِنَّهُمْ لَفِیْ شَكٍّ مِّنْهُ مُرِيْبٍ. وَإِنَّ كُـلًّا لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ إِنَّهُ بِمَا يَعْمَلُوْنَ خَبِيْرٌ. فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَنْ تَابَ مَعَكَ وَلَا تَطْغَوْا إِنَّهُ بِمَا تَعْمَلُوْنَ بَصِيْرٌ. وَلَا تَرْكَنُوْا إِلَى الَّذِيْنَ ظَلَمُوْا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِّنْ دُوْنِ اللّهِ مِنْ أَوْلِيَآءَ ثُمَّ لَا تُنْصَرُوْنَ. وَأَقِمِ الصَّلَاةَ طَرَفَیِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ. وَاصْبِرْ فَإِنَّ اللّهَ لَا يُضِيْعُ أَجْرَ الْمُحْسِنِيْنَ.

We had given the Book to Moses; then in it a [similar] difference was created.121 Had a matter not been finalized earlier by your Lord, [this difference] between them would have been settled.122 In reality, they are in a confounding doubt about [whatever you are presenting before them. Rest assured,] your Lord will reward them in full for their deeds.123 He is surely aware of what they are doing. So, remain steadfast as you have been directed and they too who have turned together with you [towards their Lord] and do not be deviant. No doubt, He is observing whatever you are doing. [In spite of their words of hope and fear,] do not incline yourself towards these unjust people otherwise fire will seize you as well and none except God will be your supporter. Then you will not receive help from anywhere.124 And Listen! [O Prophet! To remain steadfast in this path] be diligent in the prayer in both parts of the day and in the early part of the night also. Indeed, virtues take away vices. This is a reminder for those who are willing to be reminded. And be patient because God will not waste the reward of those who are thorough in their deeds.125 (110-115)

فَلَوْلاَ كَانَ مِنَ الْقُرُوْنِ مِنْ قَبْلِكُمْ أُوْلُوْا بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِی الْأَرْضِ إِلَّا قَلِيْلًا مِّمَّنْ أَنجَيْنَا مِنْهُمْ وَاتَّبَعَ الَّذِيْنَ ظَلَمُوْا مَآ أُتْرِفُوْا فِيْهِ وَكَانُوْا مُجْرِمِيْنَ. وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَى بِظُلْمٍ وَّأَهْلُهَا مُصْلِحُوْنَ.

Then [reflect that] why did this not happen that there be such virtuous people in the nations before you126 who stopped [people] from spreading disorder in the land? If there were such people, they were very few who We delivered from among them and the unjust continued to go after the bliss they were in and they were none but wrongdoers. [O Prophet!] Your Lord is not One Who destroys the settlements because of some oppression [of theirs] when its inhabitants want to mend ways.127 (116-117)

وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَّاحِدَةً وَّلَا يَزَالُوْنَ مُخْتَلِفِيْنَ. إِلَّا مَنْ رَّحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِيْنَ.

Had your Lord willed, He would have made all mankind into one community [but He did not do this; in fact, He has given them the freedom to exercise their will. So, as a result] they will always have differences among them except those on whom your Lord has mercy.128 He has created them for this very reason [that they exercise their freedom of will.] So the word of your Lord [that He had uttered] was fulfilled that: “I will fill Hell with both jinnkind and mankind.”129 (118-119)

وَكُـلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنبَآءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ وَجَآءَكَ فِیْ هَـذِهِ الْحَقُّ وَمَوْعِظَةٌ وَّذِكْرَى لِلْمُؤْمِنِيْنَ. وَقُلْ لِّلَّذِيْنَ لَا يُؤْمِنُوْنَ اعْمَلُوْا عَلَى مَكَانَتِكُمْ إِنَّا عَامِلُونَ. وَانْتَظِرُوْا إِنَّا مُنْتَظِرُوْنَ. وَلِلّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُوْنَ.

And [O Prophet!] We are narrating to you each of the accounts of the messengers through which We can strengthen your heart. The truth has come to you in them130 and there is advice and reminder in them for those who believe. Tell them [O Prophet!] who are not believing: “Do according to your way [what you want]; We will do according to Our way. You also wait [till the judgement of God arrives]; we are also waiting.” Whatever is concealed in the heavens and the earth is with God and all matters turn to Him. So, [O Prophet!] Worship Him only and trust Him alone. Your Lord is not unaware of whatever you are doing. (120-123)

Kuala Lumpur

03 March 2012

(Translated by Dr Shehzad Saleem)

______________

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. Ie., initially a concise, brief and succinct style was adopted and then later this brevity and terseness was explained. Imam Amin Ahsan Islahi writes:  

... The purpose of stating this is to refer to the elaborate arrangement made by the Almighty in His Book for the education and instruction of people ... At the end of the verse, two of God’s attributes: wise and knowledgeable are mentioned. This is because only a God Who is wise can encapsulate treasures of wisdom in a few words and it is only befitting for a God Who is knowledgeable to explain the unfathomable depth and profundity of these few words. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 107) 

3. This is the basic message of the Qur’an which is mentioned in almost these same words in the preaching of God’s messengers.

4. This is the detail of the warning and glad tidings that were referred to earlier. The torment of a horrific day refers to the worldly punishment which visits those who disbelieve their messengers and are instantly destroyed.

5. The threat found in these vague words is louder than any explicit mention of it.

6. Turning away chests and walking away by covering themselves with clothing are portrayals of the aversion and diversion these people would adopt to ignore the words of the Prophet (sws) and to arrogantly walk away from him. The Qur’an tells one to look at these people who want to hide from the Being who knows what is even in the hearts. What greater a foolishness can engulf them after being warned by the Prophet (sws).

7. If the various aspects of warning found in these verses are revealed, the discourse is something to the effect: what do they want to hide from God? His knowledge embraces everything; how can anything of these people be hidden from the being who provides sustenance to every living being wherever it is? These people too thrive on His sustenance but evade His call; they should remember that God is aware of their abodes and also the places in which they will be consigned to earth after they die; a day will come when the earth will consign back to God what was entrusted to it and these people will be held accountable for what they did; each of their deeds is written and preserved in an open book.

8. These refer to the days of God about which the Qur’an has specified that they are equivalent to one thousand earth years and at times to fifty thousand earth years. The implication is that the creation of this world is not an accidental happening. It has come into being because of a calculated intention and scheme devised by God and according to a great sequence envisaged by Him. Not to speak of His wisdom in this planning. Hence this world cannot be a purposeless creation. It is bound to have a purpose which  manifests itself soon or late.

9. Ie., before this, the earth surface consisted of water only and was governed by the Almighty. In the times of the Prophet (sws), people may have wondered at this statement of the Qur’an; however, today’s researches have shown that this information about the earth is a fact which the Qur’an had stated centuries ago.

10. This is a statement of the purpose for which this world was created in an elaborate way in six days – which are equivalent to millions of earth years. It is for this reason that God has given human beings the freedom of will and the awareness of good and evil. Their creator wants to see whether they adopt the path of right or wrong. They have been told that one day they will be held accoutable for their choices and will be rewarded or punished accordingly.

11. Ie., it is a magic of words and nothing more.

12. Ie., the torment that necesarily visits people who deny their respective messengers.

13. Although these remarks are made in general for human beings, they are directed to the people who are under discussion. By turning away from them, a statement is made that this attitude is not specific to them. It is the misfortune of human beings that this is what they generally do.

14. Ie., he wants to evade presenting what his addressees dislike. This does not mean that he actually wanted to do this. This is actually a preemptive sentence and an advice to remain steadfast and resolute in the wake of difficult circumstances, intensity of reaction from the adversaries and storm of disdain and sarcasm. This advice has been given in a style so that not even such a thought should pass his mind. The word لَعَلّ evidences this fact. Thus deliberation shows that the harshness in the address is also directed at the adversaries who were creating this situation because of their attitude.

15. This question is meant to express wonder. Imam Amin Ahsan Islahi writes: 

... The above objections were cited in a simple style. However, regarding the Qur’an to be a fabrication was a very strange thing, especially from the tongues of those who were literary critics and who also relished the brevity and conciseness of a discourse. They also had a huge collection of the works of their top notch poets and orators to compare the Qur’an to. For this reason, the style adopted expresses amazement. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 112) 

16. Ie., if they are truthful in the notion that the Prophet (sws) has fabricated this book, then this can be judged very easily: they should produce ten surahs of the same majesty as it. If they think that if a person (Muhammad (sws)) of their nation can do it without any intellectual or literary background, then they too should have no problem in authoring such a discourse. This same challenge has been mentioned in verses 33-34 of Surah al-Tur by the words: بِحَدِيْثٍ مِثْلِهِ. This surah is one of the initial ones from the phase of open warning (indhar ‘am) of the preaching mission of the Prophet (sws). It is evident from this that the Qur’an first presented this challenge to the disbelievers in concise words and later elaborated upon it when the need arose. No sequence or gradual progression is needed to be understood in this.

17. The direction of address has become direct in this verse. It is thus said that if their deities do not come to their help even at this instance, then they should acknowledge the divinity of the Qur’an. Thus even collectively they cannot present anything of the majesty of this book and the claim made by this book is absolutely true that there is no deity except God.

18. This is a warning sounded to them with reference to an established practice of God: those who only want a worldly reward, live and die for it and spend their lives while totally disregarding the Hereafter are recompensed by the Almighty in this very world in a proportion He desires and for those He deems appropriate. As a result of this, they are wrongly led to believe that if ever the Hereafter comes, there too they will be the favoured ones of God. The Qur’an states that in the Hereafter there shall be nothing but fire for them.

19. This refers to the spark of light found in human nature through which a person distinguishes right from wrong and good from evil. It has been innately ordained in it by the Almighty.

20. Ie., divine revelation is actually light upon light and corroborates the fundamentals given to human nature by the Almighty. Here the pronoun in يَتْلُوْهُ is in the singular. Its antecedent is بَيِّنَةٌ. However, since the latter word occurs as an unreal feminine, hence the pronoun refers to what is connoted by بَيِّنَةٌ.

21. Ie., a guide in this world and a mercy in the next that will necessarily engulf the believers.

22. At times, in such interrogative sentences, certain parts are suppressed. They have been revealed in the translation. The implication is that it is such slaves of this world who can reject the Qur’an as have been mentioned above. This is because the spark of light found in their nature has been extinguished because of their wrong attitude. And people whose internal spark is extinguished are not capable of believing in the Qur’an. Deliberation shows that found in this is a subtle reference to the People of the Book who though had not fully come to the fore, yet were fully geared up for opposition from their inside.

23. The implication is that if these unfortunate people are denying the Qur’an, let them do so. This attitude of theirs should not confuse the Prophet (sws). It may be noted that though the Prophet (sws) is addressed here yet what is said is directed to the wretched people who were rejecting the Qur’an. Imam Amin Ahsan Islahi writes: 

... The rebuke found in such sentences is directed ... towards the adversaries. However, since they are not worthy of being addressed, these words are not directly addressed to them. Instead, they are addressed to the Prophet (sws). This style of scolding and rebuking someone at times is more effective than direct address. Many striking examples of this style of address are found in the Qur’an. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 118)

24. Ie., associate partners with him. In the Qur’an, this expression is also used to denote polytheism as well as to regard something as allowed or prohibited without divine sanction, which also is a form of polytheism. It is evident from the context that here this expression actually denotes polytheism.

25. This witness shall be borne by God’s messengers who were sent to conclusively convey the truth and also by his angels who are responsible for keeping the record of deeds of people.

26. Ie., they want to lead people away from the straight path into the perplexities of polytheistic beliefs.

27. Two-fold torment because they stayed away from the path of God and led others away from it as well.

28. The implication is that neither were they prepared to listen to God and His Messenger (sws) nor learn a lesson from the signs of God found within themselves and around them.

29. This is a reference to the same disbelievers who were mentioned earlier by the words: مَا كَانُوْا يَسْتَطِيعُوْنَ السَّمْعَ وَمَا كَانُوْا يُبْصِرُوْنَ.

30. The actual words are: نَذِيْرٌ مُبِيْنٌ. Ie., one who warns with full clarity and absolute certainty. These words carry a subtle allusion in them as well. Imam Amin Ahsan Islahi writes: 

... It was a tradition among the Arabs that they would construct turrets on every high hillock or hill in which a guard would always sit. His job would be to tear his clothes, strip naked and shout واصباحا when some enemy would advance to attack his people. This was an alarm for the whole nation and they would unsheathe their swords and come out. That person would be called “a naked warner.” messengers of God also came to warn their people about a torment and they informed people in the same manner as if it is about to descend from behind. For this reason, the Qur’an has used the words نَذِيْرٌ مُبِيْنٌ for these messengers. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 136) 

31. Readers may take a look at verse 2 of this surah. Muhammad (sws) also began his preaching with these words.

32. These are three objections raised by the leaders of Noah’s nation in response to his preaching. They are answered ahead.

33. The actual word is: بَيِّنَةٌ. It refers to the spark of light found in human nature. It has been alluded to earlier in verse 17.

34. Reference is to the divine revelation sent to the Prophet (sws).

35. The implication is that because of their misdeeds the light found in their nature has been extinguished and as a result the light of divine revelation that came to them has also been lost in darkness. Moreover, they also have a dislike for such things. So, how can the Prophet (sws) paste something on them for which they do not have any potential for acceptance.

36. This is an answer to what the addressees of the Prophet (sws) had said that he seems to be a human being like them.

37. They made this statement on the grounds that when God has not chosen these poor people to become affluent in this world like them, how can He choose them for the favours of the Hereafter.

38. These words are addressed to the Prophet (sws) in between the main discourse of the surah. They are an on the spot comment on the reaction of the addressees.

39. This because they thought that threat of punishment was an absolute bluff. Thus when the ship was being constructed they must have thought that this was mere madness on the part of Noah (sws) and his companions.

40. These words occur on the basis of mujanasah (similarity of genre) and express the joy and elation and overwhelming increase in faith and satisfaction that is attained by believers when the promise of God is fulfilled. Imam Amin Ahsan Islahi writes:

… In normal circumstances, it is not good to be happy to see others in difficulty. However, when God’s punishment visits those to whom the truth has been conclusively conveyed the way Noah (sws) and his companions had done so to their nation, it becomes a memorable incident of the victory of the truth and defeat of falsehood. If the believers feel overjoyed on this, then this is an absolute requisite of their faith. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 141)

41. Such is the nature of the torment that visits a nation after the truth is conclusively conveyed to it by messengers of God. When it comes, it goes away only when the nation is utterly routed and becomes a relic of the past.

42. The actual words are فَارَ التَّنْوْرُ. This is a metaphorical expression of the storm that was accompanied by the turbulent cyclonic winds and nearby seas also spilled their waters on the shores.

43. The words مِنْ كُلٍ are spoken with respect to what is in the mind of the speaker. Ie., one pair each of those animals which had been domesticated by people and which were necessary to start life afresh after the storm.

44. Ie., about whom it has been decided from the very first day that they will be punished in this world because of their misdeeds and in the Hereafter also will become fuel for Hell.

45. This sentence expresses yearning and sorrow: a vast majority of people continued to evade the truth in spite of several hundred years of warnings delivered to them by Noah (sws) and were finally drowned in the sea. There is also an indirect message of assurance in these words for the Prophet (sws) and his companions: if the arrogant majority of the Quraysh also reaches a similar fate, then this should not be any cause of wonder. Many nations before them have encountered such a fate.

46. These words express trust in God: through them a believer consigns himself to his Lord who does not need any means or resources to implement His directives. In fact, He is the creator of these means and resources.

47. A reference to these attributes of God expresses great humility and helplessness. It means that people were not worthy of being forgiven. However, God is forgiving and very merciful: he has saved them from every difficulty in these times of the punishment’s descent on the nation.

48. In the Torah, the name of Noah’s son is Canaan.

49. Such is the manner in which passion of persuasion and fatherly affection are intertwined in this sentence that they cannot be expressed in words.

50. It is evident from this how far stubbornness and obduracy can take a person.

51. It was very possible that this scene may not have been shown to Noah (sws). But God intended that he see it with his very eyes. Imam Amin Ahsan Islahi writes:

… This was the last test of Noah’s faithfulness. Evident from it is the extent of trials through which prophets of God have to pass. However, with the grace and help of God they succeed in every test. Also evident from this is that when the law of God is so unbiased that even a prophet’s son is not spared if he is defiant, what is to become of others. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 144) 

52. Ie., the instant he drowned, this directive was given. In the words of Imam Amin Ahsan Islahi this was the last scene of this horrific tragedy. As soon as it took place, the heavens and the earth were ordered to stop as the purpose had been achieved.

53. This is the name of a peak in the mountainous range of Ararat. Starting from the high ground of Armenia, this range goes into Kurdistan in the south. For this reason, it is called only Ararat in the Bible. The Qur’an has only mentioned the peak where the ship stopped so that one can grasp the horrific nature of the storm in which the water rose to such a high level.

54. Earlier it was stated that Noah (sws) was directed to board his family on the ship. It is because of this that he said that his son was among his family. The reason for this is that till that time he did not know with certainty that his son had become liable for application of God’s judgement.

55. This prayer was uttered by Noah (sws) when he saw his son drowning. However, it has been mentioned here. Imam Amin Ahsan Islahi writes:

... In the eyes of God, in spite of being Noah’s son, he was such a wretch that until he had been drowned God did not even like to discuss the prayer of Noah (sws). The obvious reason for this was that the greatest fortune in this world for a person can be to be born in the family of God’s prophet. Yet this good fortune can become his greatest of misfortunes if it is not given due importance by him and he ends up a devil in the house of a saint. Thus it is clearly evident from the sequence of the discourse that Noah’s son has been regarded as one who has been the greatest recipient of God’s wrath. It is as if he was the real target of the storm: as soon as he was drowned, the storm was ordered to cease. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 145)

56. The reason stated is: اِنَّهُ عَمَلٌ غَیۡرُ صَالِحٍ (he is a wretched person). It is evident from this that the family of a prophet is not merely constituted through lineage but also through faith and righteous deeds.

57. These peace and blessings manifested such that later sprang from these few individuals their progeny which inhabited the whole earth.

58. Ie., the worldly judgement which has now taken place will also take place later periodically and the unjust among the progeny of those who have been delivered now will keep meeting this fate once the truth has been conclusively communicated to them by messengers of God.

59. This is stated because in accordance with the established practice of God with regard to His messengers, these messengers and their followers always succeed and their enemies are doomed.

60. The ‘Ad are 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. They are proverbial in Arab literature for their ancient origin as well as for their splendour and majesty. Hud (sws) was one of their individuals who was sent to them as a messenger. To express God’s favour, it is stated that He did not send any stranger to the ‘Ad. In fact, He sent their brother Hud (sws) to them so that the truth was conclusively communicated to them.

61. There are two components of tawbah (repentance): one, a person should not repeat his mistake, and two, he should revert to what is correct. For the first component, the Qur’an uses the word istighfar and for the second tawbah. Imam Amin Ahsan Islahi writes: 

... The first of these is based on fear and the second on love. Moreover, awareness and realization are an important part of them. Unless all these components exist simultaneously, merely repeating the words of tawbah and astaghfirullah will not bring about a tawbah which is acceptable to God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 145) 

62. This is an expression of the blessings of collective repentance on the preaching endeavour of messengers of God also mentioned at other instances in the Qur’an. They refer to an increase in sustenance and political power. The Almighty opens the doors of the heavens for these favours and paves the way for the political dominance and authority in this world for those who repent.

63. Ie., some decisive miracle.

64. Since what these people had said was absolutely senseless, Hud’s (sws) regard and honour for monotheism flared up and he passionately declared his acquittal from monotheism. Moreover, in the succeeding verses, he even challenged them and their deities to do whatever they could against him; they would get to know what true faith in God was and on the basis of which he had taken up the preaching of monotheism.

65. Ie., to acquire God’s cognizance there is no need to pass through twisted and contorted routes and there is also no need to find intermediaries to reach His presence. Human intellect and nature can directly recognize God and if a person turns towards Him with full sincerity, He is right there before him on the straight path.

66. The implication is that now a torment will visit them that will utterly rout and completely destroy them and some other nation will take their place. In spite of all their splendour and majesty, they will not be able to save themselves from God’s grasp.

67. How did this torment descend upon them? It is evident from its details found in the Qur’an that winter clouds appeared with thunder and lightning and a tempestuous wind shattered the whole city to extinction.

68. Though only one messenger was sent to the ‘Ad yet they would have adopted the same attitude whichever messenger had presented this message to them. Hence the disobedience to one messenger has been regarded as disobedience to all messengers.

69. These are from the remnants of the ‘Ad. For this reason, they are also called the second ‘Ad. Among the ancient nations of Arabia, this is the second nation which achieved extraordinary fame after the ‘Ad. They inhabited the land of al-Hijr which was in the north west of Arabia. According to both the Qur’an and Arab traditions, both the ‘Ad and the Thamud had similar attributes.

70. The actual words are: اَتَنۡہٰنَاۤ  اَنۡ  نَّعۡبُدَ. The letter عَنْ is suppressed in them. Ie., اَتَنۡہٰنَاۤ عَنْ اَنْ نَّعْبُدَ

71. Ie., to the worship of one God after leaving all other deities – a message with which every prophet begins his preaching.

72. Precisely the same words occur earlier in the account of Noah (sws). They have been explained there.

73. Reference is towards those expectations which the people of his nation had from Salih (sws). They thought that he would glorify their forefathers and enhance the honour and respect of their ancestral religion and national traditions.

74. The implication is that Salih (sws) has earmarked a she-camel at the behest of God. It has been dedicated to God and in this respect she is God’s camel. It is a sign of God’s torment for them. If they harm it, then they will have lost their last hope for survival. After this, nothing will be able to stop the storm of God’s wrath from entering their cities.

75. Though one of their rebellious leaders had killed the she-camel, the Qur’an has ascribed this killing to the whole nation. The reason for this is that all other rebellious elements showed their consent in this.

76. This she-camel was a benchmark to judge the rebelliousness of the nation. It became evident from its killing that these people did not deserve any further respite. Thus at the bidding of his Lord, Salih (sws) sounded this notice to them.

77. Ie., the directive of punishment. The actual word used is: أَمْر. The eloquence in it is that as soon as the directive was given, the punishment was immediately meted out to them. It is as if the punishment was hidden in this one word.

78. In this sentence, at one place a verb is suppressed and at another a related clause in accordance with linguistic principles. They have been revealed in the translation.

79. There is assurance in this for the Prophet (sws) and his companions: they should rest assured that this might and power will manifest in the matter of the Quraysh and ultimately it is God Who is going to prevail.

80. This is a measure of the hospitality and generosity of Abraham (sws): he immediately slaughtered a calf from his herd for his guests. Obviously, only some meat of this calf must have been presented to these guests. Yet the Qur’an in order to highlight this prominent trait of Abraham’s character mentioned “calf” instead of “meat.”

81. The probable reason for fear was that if they were not eating the food prepared for them, then perhaps they may be angels and if they were angels then they had come in the form of human beings and if this was so then they might have come to warn him or his family for any mistake.

82. If a person is in a state of fear and the reason for this fear suddenly goes away, then at times such a laugh ensues involuntarily.

83. The angels gave these glad tidings on behalf of God and hence the words are: “We gave him glad tidings.” In the words of Imam Amin Ahsan Islahi, the various aspects of the special blessing of God and completion of favour found in these glad tidings do not need expression. Moreover, the glad tidings of a grandson after the son gave the assurance that the son would live a considerably long life and a famous grandson will be born of him.

84. It is evident from the way this wonder is expressed that there is a strong desire to acquire satisfaction that the apparent hindrances found in the fulfillment of these tidings will be removed.

85. The actual words are: رَحْمَتُ اللهِ وَ بَرَكَاتُهُ عَلَيْكُمْ اَهْلَ البَيْتِ. The pronoun in عَلَيْكُمْ is in the masculine plural. In Arabic, this is a very civilized and polite way of addressing women of a household. The elements of modesty and respect found in this address are quite evident to every person having literary taste.

86. What was this argument about and how many aspects of love, affection, concern and sympathy of Abraham’s personality were concealed in it as well as his great trust in God? For this, its account in the Bible must be read. It is recorded in the Book of Genesis:

The men turned away and went toward Sodom, but Abraham remained standing before the Lord. Then Abraham approached him and said: “Will you sweep away the righteous with the wicked? What if there are fifty righteous people in the city? Will you really sweep it away and not spare the place for the sake of the fifty righteous people in it? Far be it from you to do such a thing—to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?” The Lord said, “If I find fifty righteous people in the city of Sodom, I will spare the whole place for their sake.” Then Abraham spoke up again: “Now that I have been so bold as to speak to the Lord, though I am nothing but dust and ashes, what if the number of the righteous is five less than fifty? Will you destroy the whole city for lack of five people?” “If I find forty-five there,” he said, “I will not destroy it.” Once again he spoke to him, “What if only forty are found there?” He said, “For the sake of forty, I will not do it.” Then he said, “May the Lord not be angry, but let me speak. What if only thirty can be found there?” He answered, “I will not do it if I find thirty there.” Abraham said, “Now that I have been so bold as to speak to the Lord, what if only twenty can be found there?” He said, “For the sake of twenty, I will not destroy it.” Then he said, “May the Lord not be angry, but let me speak just once more. What if only ten can be found there?” He answered, “For the sake of ten, I will not destroy it.” When the Lord had finished speaking with Abraham, he left, and Abraham returned home. (18:22-33) 

87. It has been mentioned earlier that such is the nature of the punishment which comes to a nation once a messenger has conclusively communicated the truth to it. Once it comes, it only leaves when everything is destroyed.

88. Lot (sws) was a nephew of Abraham (sws). His nation lived in the area which is in the north of Syria lying between Iraq and Palestine. Today it is called Transjordan. In the Bible, their largest city has been mentioned as Sodom. The relationship of Lot (sws) with this nation was the same as the one Moses (sws) had with the Pharaoh. It is evident from the way his wife is mentioned at various instances in the Qur’an that she belonged to this nation and as such after marriage he had become a part of it.

89. It is evident from the succeeding verses that the angels had come in the form of young and handsome boys. Lot (sws) knew how characterless and shameless his nation had become in this matter. This made him very worried.

90. Was this an option given by Lot to these perverted rascals? Imam Amin Ahsan Islahi writes: 

... This was not a choice given by Lot (sws) to his nation. It was meant to awaken their conscience and jolt them. It was his last moment anxious appeal to them so that they may contemplate on the sensitivity this servant of God had for the integrity of his guests: he was willing to go as far as to sacrifice his closest of relatives for them. It was meant to make them realize that contrary to this Prophet of God they have become so blind that they want to molest his guests. He also asked them to fear God and in the end uttered the words: اَلَـیۡسَ مِنۡکُمۡ رَجُلٌ رَّشِیۡدٌ as if to conclusively convey the truth to them. This is because even of they had the slightest bit of honour left in them for the truth it should have come into action after this sentence. However, when after this also, their conscience was not awakened, it clearly meant that they had no element of decency and humanity left in them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 158) 

91. The implication of these words was that Lot (sws) should not try to confound the situation; they have not come to marry his daughters and unless they marry them, they have no right on them; hence they should be allowed to do what they want to and Lot (sws) should not create any hindrance in this.

92. This sentence reflects intense anxiety, worry and helplessness and virtually left no excuse to the nation for their ill-ways. Thus after it was uttered, the angels lifted the veil and revealed themselves.

93. Once the truth has been conclusively communicated by the messengers of God to their nations, the latter have been destroyed by stone-hurling storms. At another place, the Qur’an has called these storms as hasib. These are its details.

94. Ie., these stones had been pre-ordained for the purpose of being hurled on the settlement of Lot’s nation.

95. The implication is that the stormy wind sent by the Almighty picked up these stones from their feet and tossed them on their heads. The Almighty did not need any special arrangement to bring them forth.

96. This settlement was called Midian or Midyan after Abraham’s son Midian. He was born of his third wife Keturah. It was mostly his descendents who lived there. The actual area they inhabited was to the north west of Hijaz and to the south of Palestine on the shores of the Red Sea and the Gulf of ‘Aqabah. Some part of this area also extended to the eastern coast of the Sinai Peninsula. Two great trade routes of that time passed through this area. For this reason, the people of Midian had made great progress in trade.

97. It is evident from this that after polytheism, the greatest evil that afflicted the nation of Shu‘ayb (sws) was dishonesty in weighing and measuring. These wrongdoers had gone on to perfect it into a craft.

98. This he said because he was a messenger of God and it is this established practice of God that has always been implemented in the times of messengers.

99. Shu‘ayb (sws) has clarified here that his job is to preach to them and give them glad tidings and deliver warnings and nothing beyond this. He is not their keeper for him to forcibly bring them to the right path.

100. This in reality is a sarcastic remark and the prayer is mentioned in it as a sign of religiosity because the prayer is its greatest manifestation. Imam Amin Ahsan Islahi writes: 

... The implication of these words is that since Shu‘ayb regularly offered the prayer, they thought that he would make their forefathers proud and the nation would also prosper; but what good was his prayer for it was trying to wrap up their ancestral religion. It should be kept in mind here that since these miscreants feared that the pious and devout life of Shu‘ayb would influence people who were pious by nature, they targeted his pious deeds with sarcasm and disdain – as if he was the real culprit. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 161) 

101. This refers to the divine spark which the Almighty has innately blessed each human being with.

102. It is called goodly sustenance because it sustains a person’s spiritual life.

103. This is the answer to the conditional clause that has been suppressed.

104. Ie., create disorder by producing ill-estimations in the minds of their customers whereas he himself is asking them not to create disorder in the land.

105. It has been mentioned earlier that both seeking repentance and making amends are necessary for repentance. These words direct them to this.

106. These words urge and exhort these people and also give them glad tidings of acceptance of their repentance. Imam Amin Ahsan Islahi writes: 

... The implication is that however grave their sins are, if they sincerely turn towards Him, He will not disregard them. He will forgive and bless them. He is very gracious and loving. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 163) 

107. If people are called to give up their cherished traditions, this is generally what they remark. There is a sort of sarcasm in this as well: his statements do not make sense for any sane person; how can such nonsensical and far-fetched claims be understood.

108. This is a mention of the general after the specific and refers to the miracle of the staff. This is because it divinely sanctioned the prophethood of Moses (sws). It validated his claim of being a messenger of God in the ultimate sense. For this reason, it is called by the words سُلْطَانٌ مُبِيْنٌ in this verse.

109. The account of Moses (sws) is narrated in great detail in Surah Yunus and other messengers are mentioned briefly. In this surah, the situation is contrary. It is evident from this that both surahs are complementing each other. It is these aspects found in the surahs of the Qur’an which show that two surahs form a pair.

110. From here onwards, the attention of the addressees of the Prophet (sws) is directed to the lesson they should learn from the accounts of the previous messengers of God mentioned earlier.

111. The actual words used are قَائِمٌ (standing) and حَصِيْدٌ (reaped). What do they mean? Imam Amin Ahsan Islahi writes: 

... An example of قَائِمٌ is Egypt. God drove out the Pharaoh and his nation from there and took it away to drown in a sea. Houses remained erect but the inhabitants were no more. The word حَصِيْدٌ refers to the settlements of the nations of Hud (sws) and Lot (sws) besides others. Both their houses and inhabitants were destroyed to extinction. Only a few remains of some of them exist to narrate an exemplary story of their wretchedness. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 163) 

112. Ie., it is a day on which all will be present so that all the parties of the case are able to listen to the verdict and whatever verdict is announced is announced with full justice and fairness.

113. The arrival and departure of Muhammad (sws) is a sign in itself that the Day of Judgement is not far off and that it has been deferred only for a small period of time.

114. This is stated to root out the baseless hopes people pin on beings who according to them will intercede for them before God.

115. The actual words are زَفِيْرٌ and شَهِيْقٌ. They describe the cries of a donkey. The first is for the cry when it breathes out and the second for the one when it breathes in.

116. This refers to the world that will come into existence in the Hereafter. It is mentioned in the Qur’an that the heavens and the earth of this world will be transformed into new heavens and a new earth. This expression is also used in our language to express eternity and perpetuity.

117. It is this verse of the Qur’an on the basis of which it can be expected that one day Hell will cease to exist. The reason is that God’s punishment is a threat and not a promise and the Lord of the heavens and the earth out of His grace certainly has the right to reduce the punishment of the wrongdoers or turn them into dust and ashes and eternally bury them in Hell. The words إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيدُ at the end of the verse refer precisely to this fact.

118. This exception shows that the state and rank of the dwellers of Paradise will also undergo changes. However, they will be from good to better. Thus it is clarified ahead that the blessings of God will never cease. The previous verse ended on the words: إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيدُ. Here instead the ending words are: عَطَاء غَيْرَ مَجْذُوذٍ. This change has been made in order to differentiate between this eternal nature of Paradise and Hell.

119. Ie., the Prophet (sws) should not hesitantly think that it must be some reason that even sensible people worship these deities. Obviously, the direction of address is towards the people who were involved in this foolishness.

120. Ie., they will meet the exact fate they deserve. They shall not be wronged in any way. Each will get the reward or punishment his deeds entail.

121. This is an assurance sounded to the Prophet (sws) that the reaction his people are showing against the Qur’an, a similar situation arose earlier in the case of the Torah. Thus this is nothing new and hence should not be a means of worry; this is how nations of God’s prophets have generally behaved towards them.

122. The implication is that though these people do not deserve any lenience because of what they are doing yet in the law of God there is a period of respite fixed for every nation. Thus the Prophet (sws) too should wait. The fate of his people will be decided when their period of respite ends.

123. The actual words are: إِنَّ كُلاَّ لَّمَّا لَيُوَفِّيَنَّهُمْ. Here the ل is for emphasis and oath and ما is to fulfill the requisites of sound and rhyme. Other examples of this usage can be seen in the Qur’an as well.

124. This is because they will have to deal with the Lord against whom no one can be of any help.

125. In order to combat difficult circumstances, the Qur’an has always urged people to adhere to two things: prayer and patience. Imam Amin Ahsan Islahi has explained this motif the way it has occured here. He writes: 

... Urging the Prophet (sws) to adhere to perseverance before the prayer is mentioned and to adhere to patience after its mention points to a fact: steadfastness and persistence are commendable only when one’s direction is correct. Moreover, there is also another point in this verse. It is not said: “Be patient because God will not waste the reward of the patient.” On the contrary, the words used are: “Be patient because God does not waste the reward of those who are thorough in their deeds.” The purpose of using these words is that patience of only those people is dear to God and worthy of reward who are patient in every sense of the word. Everyone becomes patient after crying and complaining. The patience of the thorough is that even if they face the worse type of difficulties they do not brood and grumble. The reward of who show patience with such dignity is never wasted. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 176) 

126. Ie., nations whose accounts have been mentioned earlier.

127. Here attention is directed in a very exemplary way to the real reason of their destruction: they were destroyed once the messengers of God conclusively conveyed the truth to them because their majority was guilty of spreading disorder and there were very few who were willing to mend their ways. It is not the way of God to destroy a nation because of a few unjust people when its majority is willing to mend its ways. Such destruction takes place only when the nation in its collective capacity takes to mischief and disorder.

128. I.e., He will show mercy in accordance with His law that He has prescribed for the guidance of people and leaving vice they become pious.

129. This is a reference to God’s answer to Iblis when, while refusing to bow down before Adam (sws), he had said that he would surround Adam’s progeny in such a way that their majority would not remain grateful to God.

130. Ie., this fact is mentioned in them that the righteous remained dominant and the disbelievers were destroyed.