سورة إبراهيم
بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ
الَر كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَى صِرَاطِ الْعَزِيْزِ الْحَمِيْدِ. اللّهِ الَّذِیْ لَهُ مَا فِیْ السَّمَاوَاتِ وَمَا فِیْ الْأَرْضِ وَوَيْلٌ لِّلْكَافِرِيْنَ مِنْ عَذَابٍ شَدِيْدٍ. الَّذِيْنَ يَسْتَحِبُّوْنَ الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَيَصُدُّوْنَ عَنْ سَبِيْلِ اللّهِ وَيَبْغُونَهَا عِوَجًا أُوْلَـئِكَ فِیْ ضَلاَلٍ بَعِيْدٍ. وَمَا أَرْسَلْنَا مِنْ رَّسُوْلٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللّهُ مَنْ يَّشَآءُ وَيَهْدِیْ مَن يَّشَآءُ وَهُوَ الْعَزِيْزُ الْحَكِيْمُ.
In the name of God, the Most Gracious, the Ever Merciful.
This is Surah Alif Lam Ra.1 This is the Book We have revealed to you so that you may bring out people from darkness into light2 with the permission of their Lord3 to the path of the God Who is powerful and has all praiseworthy attributes.4 The God to Whom belongs whatever is in the heavens and the earth. [Would you reject Him? Bear in mind that] for those who reject this Book there is destruction through a severe torment. For those who give preference to the life of this world over the Hereafter and stop [people] from the way of God and want to create diversion in it.5 These people have deviated far from the truth. [For them, this Book has been revealed in their language] and [Our practice is that] whichever messenger We sent, We have sent in the language of his nation so that he can make them fully understand. Then whoever God wants, He leads him astray [according to His law6] and guides whoever He wants. He is powerful; full of wisdom. (1-4)
وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّوْرِ وَذَكِّرْهُمْ بِأَيَّامِ اللّهِ إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُوْرٍ.
[In a similar way,] We had sent Moses (sws) with Our signs:7 “Bring out your people from darkness into light and remind them of the days of God [in which His law of worldly reward and punishment manifested itself8].” There is no doubt that in these there are great signs for every person who remains steadfast [during the trials of God] and is grateful9 [to His favours and blessings]. (5)
وَإِذْ قَالَ مُوسَى لِقَوْمِهِ اذْكُرُوْا نِعْمَةَ اللّهِ عَلَيْكُمْ إِذْ أَنجَاكُمْ مِّنْ آلِ فِرْعَوْنَ يَسُوْمُوْنَكُمْ سُوْءَ الْعَذَابِ وَيُذَبِّحُوْنَ أَبْنَاءَكُمْ وَيَسْتَحْيُوْنَ نِسَآءَكُمْ وَفِیْ ذَلِكُمْ بَلَاءٌ مِّنْ رَّبِّكُمْ عَظِيْمٌ. وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيْدَنَّكُمْ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِیْ لَشَدِيْدٌ. وَقَالَ مُوسَى إِنْ تَكْفُرُوْا أَنْتُمْ وَمَنْ فِی الْأَرْضِ جَمِيْعًا فَإِنَّ اللّهَ لَغَنِیٌّ حَمِيْدٌ.
Recall when Moses said to his nation: “Remember the favours of God on your selves when He delivered you from the people of the Pharaoh who afflicted you with evil torments: they would ransack your sons to slaughter them and let your women live. There was a great favour in this10 [for you] from your Lord.” And remember when your Lord warned you: “If you are grateful, I will give you more and if you are ungrateful, My punishment is very severe.”11 And [together with this] Moses had warned: “If you show ingratitude and all the people of the earth also become ungrateful like this, you will not in any way harm God because God is self-sufficient and has all praiseworthy attributes.”12 (6-8)
أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِيْنَ مِنْ قَبْلِكُمْ قَوْمِ نُوحٍ وَّعَادٍ وثَمُوْدَ وَالَّذِيْنَ مِنْ بَعْدِهِمْ لَا يَعْلَمُهُمْ إِلَّا اللّهُ جَآءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَرَدُّوْا أَيْدِيَهُمْ فِیْ أَفْوَاهِهِمْ وَقَالُوْا إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُمْ بِهِ وَإِنَّا لَفِیْ شَكٍّ مِّمَّا تَدْعُوْنَنَا إِلَيْهِ مُرِيْبٍ. قَالَتْ رُسُلُهُمْ أَفِی اللّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ يَدْعُوْكُمْ لِيَغْفِرَ لَكُمْ مِّنْ ذُنُوْبِكُمْ وَيُؤَخِّرَكُمْ إِلَى أَجَلٍ مُّسَـمًّى قَالُوْا إِنْ أَنْتُمْ إِلَّا بَشَرٌ مِّثْلُنَا تُرِيدُوْنَ أَنْ تَصُدُّوْنَا عَمَّا كَانَ يَعْبُدُ آبَآؤُنَا فَأْتُونَا بِسُلْطَانٍ مُّبِيْنٍ. قَالَتْ لَهُمْ رُسُلُهُمْ إِنْ نَّحْنُ إِلَّا بَشَرٌ مِّثْلُكُمْ وَلَـكِنَّ اللّهَ يَمُنُّ عَلَى مَنْ يَّشَآءُ مِنْ عِبَادِهِ وَمَا كَانَ لَنَا أَنْ نَّأْتِيَكُمْ بِسُلْطَانٍ إِلَّا بِإِذْنِ اللّهِ وَعلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُوْنَ. وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللّهِ وَقَدْ هَدَانَا سُبُلَنَا وَلَنَصْبِرَنَّ عَلَى مَآ آذَيْتُمُوْنَا وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُوْنَ. وَقَالَ الَّذِيْنَ كَفَرُوْا لِرُسُلِهِمْ لَنُخْرِجَنَّـكُمْ مِّنْ أَرْضِنَآ أَوْ لَتَعُودُنَّ فِیْ مِلَّتِنَا فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِيْنَ. وَلَنُسْكِنَنَّـكُمُ الْأَرْضَ مِنْ بَعْدِهِمْ ذَلِكَ لِمَنْ خَافَ مَقَامِیْ وَخَافَ وَعِيْدِ.
Has not the news of those reached you who lived before you? The people of Noah, the ‘Ad, the Thamud and those who were after them, who no one except God knows. Their messengers brought veritable signs to them; then they inserted their hands in their mouths13 [that be silent] and said: “We do not believe in what you are calling us to; we are in a perplexing doubt about it.” Their messengers said: “Do you have doubts about the God Who is the creator of the heavens and the earth?14 He is calling you in order to forgive some of your sins [you did before this] and give you respite till an appointed time.” They answered: “You are a mortal like us. You want to stop us from the worship of what our forefathers have been worshipping. [If this is true,] then bring before us a clear proof.”15 Their messengers said to them: “Indeed, we are but mortals like you; but God blesses whomsoever of His servants He chooses. It is not in our authority to show you a proof without God’s permission. [So, we consign this demand of yours to God] and the believers should only trust God [in such matters]. And why should we not trust God when He has guided us about these ways of ours. We shall remain steadfast in all circumstances on the hurt you are causing us and [trust God because] those who trust should trust God alone.” At this, the disbelievers said to their messengers: “We shall definitely banish you from our land or otherwise you will have to ultimately return to our way.”16 Then their Lord revealed to them: “We shall destroy these unjust people and after them make you inhabitants of this land.17 This is a glad tiding for those who fear standing before me [for accountability] and who fear my threat.” (9-14)
وَاسْتَفْتَحُوْا وَخَابَ كُلُّ جَبَّارٍ عَنِيْدٍ. مِّنْ وَّرَآئِهِ جَهَنَّمُ وَيُسْقَى مِنْ مَّآءٍ صَدِيْدٍ. يَّتَجَرَّعُهُ وَلَا يَكَادُ يُسِيغُهُ وَيَأْتِيْهِ الْمَوْتُ مِنْ كُلِّ مَكَانٍ وَّمَا هُوَ بِمَيِّتٍ وَمِنْ وَّرَآئِهِ عَذَابٌ غَلِيْظٌ.
They wanted a decision so the decision has been made and every tyrant and stubborn person ended up a loser. Now Hell is in front of him. There they shall be made to drink pus. He will sip it drop by drop but will not be able to swallow it. Death will be confronting him from all sides but he will not be able to die and another harsh punishment ahead awaits him. (15-17)
مَثَلُ الَّذِيْنَ كَفَرُوْا بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِیْ يَوْمٍ عَاصِفٍ لَا يَقْدِرُوْنَ مِمَّا كَسَبُوْا عَلَى شَيْءٍ ذَلِكَ هُوَ الضَّلاَلُ الْبَعِيْدُ. أَلَمْ تَرَ أَنَّ اللّهَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحقِّ إِن يَّشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيْدٍ. وَّمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيْزٍ.
The example of the deeds18 of those who have disbelieved19 in their Lord is that of ashes on which a violent wind blows on a stormy day. They will not be able to have anything from whatever they did. This is a great deviation from the truth.20 Have you not seen that God has created the heavens and the earth with truth? [It is because of the respite He has granted you that He is tolerating your disbelief and polytheism]. If He desires, He can take you away and bring forth a new creation [in your place]. This is not the slightest difficult for Him. (18-20)
وَبَرَزُوْا لِلّهِ جَمِيْعًا فَقَالَ الضُّعَفَاء لِلَّذِيْنَ اسْتَكْبَرُوْا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُّغْنُونَ عَنَّا مِنْ عَذَابِ اللّهِ مِنْ شَيْءٍ قَالُوْا لَوْ هَدَانَا اللّهُ لَهَدَيْنَاكُمْ سَوَاءٌ عَلَيْنَآ أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَّحِيصٍ.
[This respite will end very soon] and everyone will come forth in the presence of God.21 Then the weak will say to those who had posed to be of might: “We were your followers; so, will you save us to some extent from God’s torment?” They will reply: “Had God shown us the way, we too would have shown you the way.22 It is now the same for you and us to cry out or to be patient; there is no way out for us.” (21)
وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِیَ عَلَيْكُم مِّنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِیْ فَلَا تَلُومُونِیْ وَلُوْمُوْا أَنفُسَكُم مَآ أَنَا بِمُصْرِخِكُمْ وَمَآ أَنْتُمْ بِمُصْرِخِيَّ إِنِّیْ كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِنْ قَبْلُ إِنَّ الظَّالِمِيْنَ لَهُمْ عَذَابٌ أَلِيْمٌ.
And when the judgement shall be passed, Satan will say: “God indeed had made a true promise with you; [so, He fulfilled it] and I promised you but I have gone back on my word. And I had no power over you; I only invited you and you accepted my invitation. So, do not blame me; blame yourselves. Now, neither can I reach your pleading nor can you reach my pleading. I have already denied that you had made me a partner. In reality, it is such unjust people for whom there is a painful torment. (22)
وَأُدْخِلَ الَّذِيْنَ آمَنُوْا وَعَمِلُوْا الصَّالِحَاتِ جَنَّاتٍ تَجْرِیْ مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِيْنَ فِيْهَا بِإِذْنِ رَبِّهِمْ تَحِيَّتُهُمْ فِيْهَا سَلاَمٌ.
On the other hand, those who have professed faith and have done righteous deeds, they will be admitted to orchards below which rivers flow. They will abide there forever with the permission of their Lord. Their greeting with one another in those orchards will be: “Peace.” (23)
أَلَمْ تَرَ كَيْفَ ضَرَبَ اللّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَّفَرْعُهَا فِي السَّمَآءِ. تُؤْتِیْ أُكُلَهَا كُلَّ حِيْنٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللّهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُوْنَ.
[This is because the foundation of their knowledge and deeds is a noble word.23] Have you not seen how God has mentioned the example of the noble word? It is like a noble tree whose roots are deep in the earth and whose branches are spread out in the air.24 It bears fruit with the permission of its Lord in every season.25 [This is the example of the noble word.] And God cites examples for people so that they are reminded.26 (24-25)
وَمَثَلُ كَلِمَةٍ خَبِيْثَةٍ كَشَجَرَةٍ خَبِيْثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ.
And in contrast to it the example of the evil word27 is an evil tree28 that can be uprooted from above the earth; it has no stability.29 (26)
يُثَبِّتُ اللّهُ الَّذِيْنَ آمَنُوْا بِالْقَوْلِ الثَّابِتِ فِی الْحَيَاةِ الدُّنْيَا وَفِی الْآخِرَةِ وَيُضِلُّ اللّهُ الظَّالِمِيْنَ وَيَفْعَلُ اللّهُ مَا يَشَآءُ.
God will strengthen30 the believers [both] in this world and in the hereafter through this strong word,31 and those who are unjust [to their souls] God will lead them away [from their destination].32 God does whatever He wants to [according to His knowledge and wisdom]. (27)
أَلَمْ تَرَ إِلَى الَّذِيْنَ بَدَّلُوْا نِعْمَةَ اللّهِ كُفْرًا وَّأَحَلُّوْا قَوْمَهُمْ دَارَ الْبَوَارِ. جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ. وَجَعَلُوْا لِلّهِ أَندَادًا لِّيُضِلُّوْا عَنْ سَبِيلِهِ قُلْ تَمَتَّعُوْا فَإِنَّ مَصِيْرَكُمْ إِلَى النَّارِ.
Have you not seen33 those people who were ungrateful to God’s favour34 and led their nation to the abode of destruction – Hell? They will enter it and what an evil abode it is. They associated partners with God in order to lead astray [people] from His path. Tell them: “Rejoice a while; your abode ultimately is towards Hell alone.” (28-30)
قُلْ لِّعِبَادِيَ الَّذِيْنَ آمَنُوْا يُقِيمُوْا الصَّلاَةَ وَيُنْفِقُوْا مِمَّا رَزَقْنَاهُمْ سِرًّا وَّعَلَانِيَةً مِّنْ قَبْلِ أَنْ يَّأْتِیَ يَوْمٌ لَّا بَيْعٌ فِيْهِ وَلَا خِلَالٌ.
[O Prophet!] Tell my servants who have professed faith to adhere to the prayer and spend openly and secretly [in the way of God] from what We have given them35 before that day arrives in which all trading shall cease nor will any friendship be of avail. (31)
اَللّهُ الَّذِیْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنْزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِیَ فِی الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الْأَنْهَارَ. وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ. وَآتَاكُمْ مِّنْ كُلِّ مَا سَأَلْتُمُوْهُ وَإِنْ تَعُدُّوْا نِعْمَتَ اللّهِ لَا تُحْصُوْهَا إِنَّ الْإِنْسَانَ لَظَلُوْمٌ كَفَّارٌ.
[Do these idolaters not see that] it is God Who created the heavens and the earth and sent down water from the sky. Then through it bore various fruits for your sustenance and put the ship to your service that it may sail in the sea at His behest and He put the seas to your service and both the sun and the moon also; they are moving continuously. Similarly, the day and night also He put to your service and has given you from everything you asked for.36 If you would like to count the favours of God, you will not be able to. [Even then you associate partners with Him?] In reality, man is very unjust and very ungrateful. (32-34)
وَإِذْ قَالَ إِبْرَاهِيْمُ رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا وَّاجْنُبْنِیْ وَبَنِیَّ أَنْ نَّعْبُدَ الْأَصْنَامَ. رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيْرًا مِّنَ النَّاسِ فَمَن تَبِعَنِیْ فَإِنَّهُ مِنِّیْ وَمَنْ عَصَانِیْ فَإِنَّكَ غَفُوْرٌ رَّحِيْمٌ. رَّبَّنَا إِنِّیْ أَسْكَنْتُ مِنْ ذُرِّيَّتِیْ بِوَادٍ غَيْرِ ذِیْ زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوْا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِیْ إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُوْنَ. رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ وَمَا يَخْفَى عَلَى اللّهِ مِنْ شَيْءٍ فَی الْأَرْضِ وَلَا فِی السَّمَآءِ. اَلْحَمْدُ لِلّهِ الَّذِیْ وَهَبَ لِیْ عَلَى الْكِبَرِ إِسْمَاعِيْلَ وَإِسْحَقَ إِنَّ رَبِّیْ لَسَمِيعُ الدُّعَاء. رَبِّ اجْعَلْنِیْ مُقِيْمَ الصَّلَاةِ وَمِنْ ذُرِّيَّتِیْ رَبَّنَا وَتَقَبَّلْ دُعَآءِ. رَبَّنَا اغْفِرْ لِیْ وَلِوَالِدَیَّ وَلِلْمُؤْمِنِيْنَ يَوْمَ يَقُومُ الْحِسَابُ.
[This is the progeny of Abraham.] Narrate to them the incident when Abraham prayed:37 “Lord! Make this city a city of peace38 and distance me and my progeny39 from worshipping idols. Lord! These idols have led many astray.40 [They can also lead astray my progeny;] so, he [among them] who follow me is mine and he who disobeyed me, [his matter is consigned to you.] Then You are Forgiving and Ever-Merciful. Lord! I have settled some of my progeny near your sacred House in a barren valley. Lord! That they show diligence in the prayer [in this House].41 So, incline the hearts of people towards them and grant them sustenance of fruits so that they may be grateful [to You].42 Lord! You know what we conceal and what we reveal.43 In reality, nothing is hidden from God, neither in the earth nor in the heavens. Gratitude be to God Who has blessed me with Ishmael and Isaac in this old age.44 Undoubtedly, my Lord listens to invocations. Lord! Make me one who is diligent in the prayer and from my progeny also [who I am settling here]. Lord! And accept this invocation of mine. Lord! Forgive me and my parents45 and all believers on the Day when accountability takes place.46 (35-41)
وَلَا تَحْسَبَنَّ اللّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيْهِ الْأَبْصَارُ. مُهْطِعِيْنَ مُقْنِعِيْ رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَآءٌ.
Do not think [O Prophet!] that God is the slightest unaware of what these unjust people are doing. He is only deferring them for the day in which eyes will be bewildered. They will be running with their heads lifted. When their gaze [looks onwards,] it will not come back to them and their hearts will be trembling. (42-43)
وَأَنْذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِيْنَ ظَلَمُوْا رَبَّنَا أَخِّرْنَا إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَكُونُوْا أَقْسَمْتُمْ مِّنْ قَبْلُ مَا لَكُم مِّن زَوَالٍ. وَّسَكَنتُمْ فِیْ مَسَـاكِنِ الَّذِيْنَ ظَلَمُوْا أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ الْأَمْثَالَ. وَقَدْ مَكَرُوْا مَكْرَهُمْ وَعِنْدَ اللّهِ مَكْرُهُمْ وَإِنْ كَانَ مَكْرُهُمْ لِتَزُوْلَ مِنْهُ الْجِبَالُ.
Warn them of the day when the torment will seize them. At that time, these people, who were unjust to their souls, will say: “Our Lord! Give us a little more respite; we will accept your message and follow the messengers” – Have you been not swearing oaths before this that you would not leave [your place]. You were settled in the cities of those people who had been unjust to their souls and it had become evident to you how We had dealt with them and We had cited their examples for you. They tried to contrive every scheme they could. These schemes of theirs are now lodged with God, even though such were their schemes that even mountains could be dislodged. (44-46)
فَلَا تَحْسَبَنَّ اللّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ إِنَّ اللّهَ عَزِيْزٌ ذُو انْتِقَامٍ. يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ وَبَرَزُوْا للّهِ الْوَاحِدِ الْقَهَّارِ. وَتَرَى الْمُجْرِمِيْنَ يَوْمَئِذٍ مُّقَرَّنِيْنَ فِی الْأَصْفَادِ. سَرَابِيْلُهُم مِّنْ قَطِرَانٍ وَّتَغْشَى وُجُوْهَهُمْ النَّارُ. لِيَجْزِیَ اللّهُ كُلَّ نَفْسٍ مَّا كَسَبَتْ إِنَّ اللّهَ سَرِيْعُ الْحِسَابِ. هَـذَا بَلَاغٌ لِّلنَّاسِ وَلِيُنذَرُوْا بِهِ وَلِيَعْلَمُوْا أَنَّمَا هُوَ إِلَـهٌ وَاحِدٌ وَلِيَذَّكَّرَ أُوْلُوْا الْأَلْبَابِ.
So, never even think that God will go back on His promises made with His messengers. Indeed, God is powerful; He takes revenge. Remember the day when this earth will be replaced by another and this sky too and everyone [alone and helpless] will come forth before God the One and Mighty. On that day, you will see the wrongdoers fettered in chains; their attire is of charcoal and fire is covering their faces. This is so because God rewards each person what he earned. Indeed, God is swift in reckoning. This is a declaration for the people so that the truth is conclusively conveyed to them and so that they are warned through it and so that they know that only He is God and so that the wise receive reminder [through it]. (47-52)
___________
سورة الحجر
بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ
In the name of God, the Most Gracious, the Most Merciful.
الَرَ تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُّبِيْنٍ. رُّبَمَا يَوَدُّ الَّذِيْنَ كَفَرُوْا لَوْ كَانُوْا مُسْلِمِيْنَ. ذَرْهُمْ يَأْكُلُوْا وَيَتَمَتَّعُوْا وَيُلْهِهِمُ الْأَمَلُ فَسَوْفَ يَعْلَمُوْنَ. وَمَآ أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا وَلَهَا كِتَابٌ مَّعْلُومٌ. مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُوْنَ. وَقَالُوْا يَا أَيُّهَا الَّذِیْ نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُوْنٌ. لَّوْ مَا تَأْتِيْنَا بِالْمَلائِكَةِ إِن كُنْتَ مِنَ الصَّادِقِيْنَ. مَا نُنَزِّلُ الْمَلائِكَةَ إِلَّا بِالحَقِّ وَمَا كَانُوْا إِذًا مُّنْظَرِيْنَ. إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُوْنَ. وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ فِیْ شِيَعِ الْأَوَّلِيْنَ. وَمَا يَأْتِيْهِم مِّنْ رَّسُوْلٍ إِلَّا كَانُوْا بِهِ يَسْتَهْزِؤُوْنَ. كَذَلِكَ نَسْلُكُهُ فِیْ قُلُوْبِ الْمُجْرِمِيْنَ. لَا يُؤْمِنُوْنَ بِهِ وَقَدْ خَلَتْ سُنَّةُ الْأَوَّلِيْنَ. وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِّنَ السَّمَآءِ فَظَلُّوْا فِيْهِ يَعْرُجُوْنَ. لَقَالُوْا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَّسْحُورُوْنَ.
This is Surah Alif Lam Ra.47 This is the Book of God and the verses of the eloquent Qur’an.48 The days will also come when these disbelievers will longingly wish that they were Muslims. Leave them to eat and drink and make merry and their desires continue to cast them into oblivion. Then they will soon know. [We are not seizing them at this moment because] whichever settlement We destroyed, for them has been a fate ordained. No nation exceeds its prescribed time or falls short of it. [They were also granted this respite on this basis. So,] Now they say: “O Person [who thinks that] this reminder has been revealed [to him]! You are surely a mad man.49 If you are truthful, why don’t you bring forth angels to us?” We send down angels only with Our judgement50 and [when they will be sent] at that time these people will not be given any respite. [They make fun of the Qur’an. Rest assured O Prophet!] Undoubtedly, We have sent down this reminder and only We shall protect it.51 We had also sent Our messengers in many nations which lived before you. They made fun of every messenger who came to them. It is these wrongdoers whose hearts We pierce with this reminder thus [in a sharp and incisive way]. They are not ones who will profess faith in it. This is going on since their predecessors. Had We opened a door of the heavens which they could climb to, even then they would have said: “Our eyes have been blinded; in fact, a spell has been cast on us.” (1-15)
وَلَقَدْ جَعَلْنَا فِي السَّمَآءِ بُرُوْجًا وَّزَيَّنَّاهَا لِلنَّاظِرِيْنَ. وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَّجِيْمٍ. وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَّجِيْمٍ. إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِيْنٌ.
[They should observe:] We have built strong forts in the sky52 and have adorned it for the onlookers and have protected it [from the interference] of every accursed satan53 except if someone secretly tries to eavesdrop. So, a dazzling flame pursues it.54 (16-18)
وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيْهَا رَوَاسِیَ وَأَنبَتْنَا فِيْهَا مِنْ كُلِّ شَیْءٍ مَّوْزُوْنٍ. وَجَعَلْنَا لَكُمْ فِيْهَا مَعَايِشَ وَمَنْ لَّسْتُمْ لَهُ بِرَازِقِيْنَ. وَإِنْ مِّن شَیْءٍ إِلَّا عِنْدَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ.
We spread out the earth; [in order to maintain its balance] anchored mountains in it and made to grow everything in it in a proportion and also provided for you means for your sustenance and also for the sustenance of those who you do not provide.55 In reality, there is nothing whose treasures are not with us. But We only send it down in a specific measure.56 (19-21)
وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ فَأَنْزَلْنَا مِنَ السَّمَآءِ مَآءً فَأَسْقَيْنَاكُمُوهُ وَمَآ أَنْتُمْ لَهُ بِخَازِنِيْنَ.
It is We who glide the winds after making them water-laden. Then We send down water from the sky and provide it to you. You could not have stored these quantities of His. (22)
وَإنَّا لَنَحْنُ نُحْيِی وَنُمِيتُ وَنَحْنُ الْوَارِثُوْنَ. وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِيْنَ مِنْكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِيْنَ. وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ إِنَّهُ حَكِيْمٌ عَلِيْمٌ.
[Thus] surely it is We Who give life and We Who give death and We are also the inheritors of everyone.57 We know those who were before you and those also who will come after you. Surely, it is Your Lord only Who will gather all these [one day] because He is all wise and all-knowing.58 (23-25)
وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِنْ صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ. وَالْجَآنَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَّارِ السَّمُومِ. وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّیْ خَالِقٌ بَشَرًا مِّنْ صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ. فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيْهِ مِنْ رُّوحِیْ فَقَعُوْا لَهُ سَاجِدِيْنَ. فَسَجَدَ الْمَلآئِكَةُ كُلُّهُمْ أَجْمَعُوْنَ. إِلَّا إِبْلِيْسَ أَبَى أَنْ يَّكُوْنَ مَعَ السَّاجِدِيْنَ. قَالَ يَا إِبْلِيسُ مَا لَكَ أَلَّا تَكُوْنَ مَعَ السَّاجِدِيْنَ. قَالَ لَمْ أَكُنْ لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِنْ صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُوْنٍ. قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيْمٌ. وَّإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَى يَوْمِ الدِّيْنِ. قَالَ رَبِّ فَأَنظِرْنِیْ إِلَى يَوْمِ يُبْعَثُوْنَ. قَالَ فَإِنَّكَ مِنَ الْمُنظَرِيْنَ. إِلَى يَومِ الْوَقْتِ الْمَعْلُوْمِ. قَالَ رَبِّ بِمَآ أَغْوَيْتَنِیْ لَأُزَيِّنَنَّ لَهُمْ فِی الْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِيْنَ. إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِيْنَ. قَالَ هَذَا صِرَاطٌ عَلَیَّ مُسْتَقِيْمٌ. إِنَّ عِبَادِیْ لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ. وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِيْنَ. لَهَا سَبْعَةُ أَبْوَابٍ لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُوْمٌ. إِنَّ الْمُتَّقِيْنَ فِیْ جَنَّاتٍ وَّعُيُوْنٍ. اُدْخُلُوهَا بِسَلَامٍ آمِنِيْنَ. وَنَزَعْنَا مَا فِیْ صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُّتَقَابِلِيْنَ. لَا يَمَسُّهُمْ فِيْهَا نَصَبٌ وَّمَا هُمْ مِّنْهَا بِمُخْرَجِيْنَ.
[These are the people who have been lured by Iblis. Remind them that] We created human beings with a stinking mud that rings and before this created the jinn from the flame of fire.59 And remind them when your Lord said to the angels: “I am creating a human being from stinking mud that rings. So, when I complete it from every aspect and blow My spirit into Him,60 all of you prostrate before him.”61 Then [it ensued that] all the angels fell in prostration [and the jinn too62] except Iblis. He refused to be with those who had prostrated. God asked: “Iblis! What is your matter; you did not prostrate along with those who did?” He replied: “I am not prepared to prostrate before a human being who you have created from stinking mud that rings.”63 God said: “[If this is the matter,] then be off with you64 because you are accursed and accursed are you till the Day of Judgement.” He said: “Lord! Then grant me respite till that day when people will be raised up.” God said: “You are also among those who have been given respite till the appointed time of that day.” He said: “Lord! The way you have led me astray,65 in a similar way, I will also create temptations for them in the land and except from your chosen ones among your servants I will lead all others astray.” God said: “This [path of worship] is a straight path that leads to Me.66 You will have absolutely no power over my servants. You will only be able to overpower those who will follow you from among those who have gone astray67 and for all of them is the promise of Hell.68 It has seven gates. For every gate, a special share has been allocated for them.69 On the other hand, those who fear God, they will be amid orchards and fountains. [It shall be said to them:] “Abide in them with peace and without fear.” We shall take away all the malice of their hearts. They will sit on couches facing each other like brothers. They will neither feel tired there70 nor will they be expelled from there. (26-48)
نَبِّىءْ عِبَادِیْ أَنِّیْ أَنَا الْغَفُوْرُ الرَّحِيْمُ. وَ أَنَّ عَذَابِیْ هُوَ الْعَذَابُ الْأَلِيْمَ. وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْراَهِيْمَ. إِذْ دَخَلُوْا عَلَيْهِ فَقَالُوْا سَلامًا قَالَ إِنَّا مِنْكُمْ وَجِلُونَ. قَالُوْا لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلامٍ عَلِيْمٍ. قَالَ أَبَشَّرْتُمُوْنِیْ عَلَى أَن مَّسَّنِیَ الْكِبَرُ فَبِمَ تُبَشِّرُوْنَ. قَالُوْا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُنْ مِّنَ الْقَانِطِيْنَ. قَالَ وَمَنْ يَّقْنَطُ مِنْ رَّحْمَةِ رَبِّهِ إِلَّا الضَّآلُّوْنَ.
[O Prophet!] Tell My servants that it is Me Who is very forgiving, ever-merciful. And that it is My torment which is a very painful one. [They are demanding that angels be shown to them. In order to make] them [understand this reality71] narrate to them the account of Abraham’s guests. When they came to him, they said: “Peace be to you.” Abraham [felt some strangeness in their attitude; so] he said: “We feel some fright from you.”72 They said: “Fear not. We give glad tidings to you of a boy endowed with knowledge.”73 Abraham said: “Are you giving glad tidings to me when I have been inflicted with old age? Then what is it that you give glad tidings of?”74 They replied: “We have given you true glad tidings. So, despair not.” Abraham said: “Who except those who have gone astray can despair the mercy of their Lord.” (49-56)
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُوْنَ. قَالُوْا إِنَّا أُرْسِلْنَآ إِلَى قَوْمٍ مُّجْرِمِيْنَ. إِلَّا آلَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِيْنَ. إِلَّا امْرَأَتَهُ قَدَّرْنَا إِنَّهَا لَمِنَ الْغَابِرِيْنَ.
Abraham asked: “O Messengers! What then is your campaign now?”75 They replied: “We have been sent to a nation of wrongdoers. Only the people of Lot are an exception. We shall necessarily save all of them,76 except his wife. We have decided that she will be among those of them who will be left behind.”77 (57-60)
فَلَمَّا جَآءَ آلَ لُوطٍ الْمُرْسَلُوْنَ. قَالَ إِنَّكُمْ قَوْمٌ مُّنْكَرُوْنَ. قَالُوْا بَلْ جِئْنَاكَ بِمَا كَانُوْا فِيْهِ يَمْتَرُوْنَ. وَأَتَيْنَاكَ بَالْحَقِّ وَإِنَّا لَصَادِقُوْنَ. فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ اللَّيْلِ وَاتَّبِعْ أَدْبَارَهُمْ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ وَّامْضُوْا حَيْثُ تُؤْمَرُوْنَ. وَقَضَيْنَا إِلَيْهِ ذَلِكَ الْأَمْرَ أَنَّ دَابِرَ هَؤُلَاءِ مَقْطُوْعٌ مُّصْبِحِيْنَ.
When the messengers reached the people of Lot, he said: “You seem to be strangers.” They replied: “[No!] In fact, we have come to you with that which they had been doubting. We have come with you with a certain directive, and we are absolutely truthful.78 So, leave this place with your family in the last part of the night and walk behind them.79 And none of you should look back80 and go to where you are being directed to go.” And We delivered this verdict of Ours to him81 that as soon as morning arrives, these people shall be routed. (61-66)
وَجَآءَ أَهْلُ الْمَدِيْنَةِ يَسْتَبْشِرُوْنَ. قَالَ إِنَّ هَؤُلَاءِ ضَيْفِيْ فَلَا تَفْضَحُوْنِ. وَاتَّقُوا اللّهَ وَلَا تُخْزُوْنِ. قَالُوْا أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِيْنَ. قَالَ هَؤُلَاءِ بَنَاتِیْ إِنْ كُنْتُمْ فَاعِلِيْنَ. لَعَمْرُكَ إِنَّهُمْ لَفِيْ سَكْرَتِهِمْ يَعْمَهُوْنَ. فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِقِيْنَ. فَجَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِّنْ سِجِّيْلٍ. إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّلْمُتَوَسِّمِيْنَ. وَإِنَّهَا لَبِسَبِيْلٍ مُّقيْمٍ. إِنَّ فِیْ ذَلِكَ لَآيَةً لِّلْمُؤمِنِيْنَ.
[It happened before this82 that seeing boys coming over to the house of Lot] the people of the city arrived with joy.83 Lot said: “These are my guests; so, do not humiliate me; fear God and do not disgrace me.”84 They said: “Had we not stopped you from all the people from outside [that you should not become a hindrance between them and us?”]85 Lot [while being hard-pressed] said: “If you have to do something, then here are my daughters.”86 By your life [O Lot! At this time] they are being blind because of their frenzy. [We assured Lot.] Then at the strike of daybreak, Our shout87 overtook them and We ravaged that settlement and let loose on them a shower of stones made of hard clay.88 Indeed, there are great signs in this account for those who want to have insight. This settlement is located at a common passageway.89 Indeed, there is also in it a great sign for the believers.90 (67-77)
وَإِنْ كَانَ أَصْحَابُ الْأَيْكَةِ لَظَالِمِيْنَ. فَانْتَقَمْنَا مِنْهُمْ وَإِنَّهُمَا لَبِإِمَامٍ مُّبِيْنٍ. وَلَقَدْ كَذَّبَ أَصْحَابُ الْحِجْرِ الْمُرْسَلِيْنَ. وَآتَيْنَاهُمْ آيَاتِنَا فَكَانُوْا عَنْهَا مُعْرِضِيْنَ. وَكَانُوْا يَنْحِتُوْنَ مِنَ الْجِبَالِ بُيُوتًا آمِنِيْنَ. فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِيْنَ. فَمَا أَغْنَى عَنْهُم مَّا كَانُوْا يَكْسِبُوْنَ.
Similarly, the People of the Forest91 were certainly unjust also.92 So, We took revenge from them. Both these settlements93 are situated at an open highway. And the people of Hijr have also rejected messengers.94 We gave them Our signs but they would turn away from them. They would make houses by carving mountains that they may live in them with comfort.95 Then right at daybreak Our shout96 seized them; so, what they had been doing could be of no benefit to them. (78-84)
وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَإِنَّ السَّاعَةَ لَآتِيَةٌ فَاصْفَحِ الصَّفْحَ الْجَمِيْلَ. إِنَّ رَبَّكَ هُوَ الْخَلاَّقُ الْعَلِيْمُ. وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِیْ وَالْقُرْآنَ الْعَظِيْمَ. لَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِيْنَ. وَقُلْ إِنِّیْ أَنَا النَّذِيْرُ الْمُبِيْنُ. كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِيْنَ. الَّذِيْنَ جَعَلُوا الْقُرْآنَ عِضِيْنَ. فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِيْنَ. عَمَّا كَانُوْا يَعْمَلُوْنَ. فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِيْنَ. إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِيْنَ. الَّذِيْنَ يَجْعَلُوْنَ مَعَ اللّهِ إِلـهًا آخَرَ فَسَوْفَ يَعْلَمُوْنَ. وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُوْنَ. فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِّنَ السَّاجِدِيْنَ. وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِيْنُ.
[O Prophet!] We97 have created the heavens and the earth and everything between them with a purpose.98 And there is no doubt that the Day of Judgement is to come. So, forgive them in a very graceful manner.99 Surely, it is your Lord Who creates everyone and has a lot of knowledge.100 We gave you the seven mathani which is the great Qur’an.101 Do not even look towards things which We have given to various groups and do not grieve at them. Lower your arms of affection, however, on the believers and tell [those who do not believe:] “I am an open warner.” We had similarly revealed to those splitters who split their Qur’an into pieces.102 So, by your Lord! We shall definitely ask all of them what they have been doing. Hence [O Prophet!] openly read out the directive given to you, and ignore these idolaters. We, on your behalf, are sufficient [to deal with] these people who make fun, who associate another deity with God. Then they shall soon come to know. We know that your heart becomes tense on whatever they say. So, glorify your Lord while praising Him and be among those who prostrate and keep worshipping Him until the moment of certainty arrives for you.103 (85-99)
Kuala Lumpur
22 August 2012
__________________
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: ظُلُمَاتٌ and نُوْرٌ. The former is a plural and the latter is singular. The reason for this is that deviation from the truth can take place through a thousand ways but the way of guidance is only one which is called sirat al-mustaqim by the Qur’an.
3. This is said because the urge to receive guidance is given through God’s permission and only those are given this permission who prove worthy of it.
4. Thus it is only befitting that people should be fearful of Him only and He alone deserves to be shown gratitude to and pinned hopes on.
5. Ie., want to turn it away from God to the deities they have prescribed for their own selves.
6. Ie., those who are worthy of being guided according to God’s law should be guided and those who want to deviate from the truth should be left to wander in darkness.
7. This is a mention of the signs which were given to Moses (sws) for the conclusive communication of the truth. They include the staff and the hand turning white.
8. Ie., the Almighty punished in this very world those who disbelieved His messengers like the nation of Noah (sws), Lot (sws) amd Shu‘ayb (sws) etc. In the Qur’an, days of God refer to these events.
9. It is these two attributes which when found in a person make him turn to the signs of God and receive admonition from them.
10. Ie., in relieving them from the calamity.
11. At that time, the Jews also were secretly opposing the Prophet (sws), hence these words are directly addressed to them by the Almighty.
12. This in all probablity is a summary of the speech which has been cited in much detail in the Bible. This speech was delivered by Moses (sws) to the Israelites in the desert of Sinai sometime before he died. It can be looked up in chapters 4, 6, 8, 10, 11, 28, 29 and 30 in the Book of Deuteronomy.
13. The actual words are: فَرَدُّوْا أَيْدِيَهُمْ فِیْ أَفْوَاهِهِمْ. When someone wants to hatefully and angrily stop a person from saying something, he places his hand on that person’s mouth. His purport is that the person should shut his mouth and not utter a word any further. These words portray this situation. The word رَدّوْا here means جَعَلُوْا and this usage is common in Arabic.
14. This question is meant to express wonder. The implication is that since they believe in God, the messengers are only calling them to worship Him alone since only He is worthy of it. Worshipping him is an obvious consequence of believing in Him. If they are not believing this consequence, then are they inflicted with some doubt about God?
15. The implication is: how can they believe such harsh statements about their deities which come from a mortal like them? They would like to be shown some miracle which convinces them that he has really been sent by God.
16. This they have stated as per their own view because before their messenger started to call them to his message they thought that he too followed the same religion as theirs.
17. This is God’s established practice about His messengers. We have been explaining it at various instances in this exegesis.
18. This obviously refers to the deeds they did thinking them to be acts of virtue. The Qur’an has made it evident at a number of places that with polytheism, no deed is acceptable to God.
19. Ie., deliberately associated partners with Him. Polytheism is disbelief with regard to its essence because in religion belief in God is only acceptable if it is based on full belief in monotheism. Thus the words الَّذِيْنَ كَفَرُوْا of the verse refer to the idolaters of the Quryash who are the addressees of the surah.
20. Ie., such a deviation from which any return has become impossible.
21. The implication is that no obstruction will remain for anyone. All supports will vanish and people will appear before their Lord alone and without any help.
22. Ie., given them the urge to use their intellect and tread the right path in the previous world.
23. Ie., the dictum of monotheism and beliefs based on it.
24. The actual words are: أَصْلُهَا ثَابِتٌ وَّفَرْعُهَا فِي السَّمَآءِ. Here parallel clauses have been suppressed in accordance with linguistic principles. If the suppressed parts are revealed, the whole sentence would be: أَصْلُهَا ثَابِتٌ فِي الْأرْضِ وَفَرْعُهَا عَالٍ فِي السَّمَاء.
25. Ie., it is evergreen and does not see Autumn.
26. Here the Quraysh are warned to take heed and think about the realities God is reminding them of through this parable. Imam Amin Ahsan Islahi has explained them thus:
By comparing the word “monotheism” to such a tree the Qur’an has firstly made evident the fact that its roots are not only deeply and firmly implanted in human nature but also it is the most highly-valued by God. In other words, the status it occupies in the heavens and earth is unparalleled.
The second reality that is explained is that it receives nourishment and strength from within human nature and from providence as well. This keeps it always lush and luxurious.
The third reality that is explained is that its blessings are abiding. Its benefits are everlasting. He who has this light in his heart will always remain prosperous and happy. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 325)
27. Ie., the word polytheism and the beliefs based on it.
28. Ie., a tree which is like wild foliage. It neither bears fruit nor flowers. No one can sit in its shade or obtain food from it. In the words of Imam Amin Ahsan Islahi it is like a thorn-laden, wild, foul-smelling and useless bush which will bruise the hands if touched, cause the tongue to contort if tasted and the reeking stink of which will totally disrupt the faculty of smell.
29. The implication is that the word “polytheism” neither has any basis in reason and human nature nor in the teachings of the prophets. It is like a wild bush which only exists on the earth surface. It does not have any roots in the earth nor is spread high in the sky. If a person wants to uproot it, he can easily do it from above.
30. Ie., the word “monotheism.”
31. The implication is that they will remain secure in this world from all types of worries and wanderings and in the hereafter reach their destination without any anxiety and disturbance – the destination they fervently sought. They will remain firm and steady both here and in the next world.
32. Ie., He will not let any of their deeds bear result. All their efforts will be wasted and they will end up in total failure. The word ظَالِمٌ in the verse means ظالم لنفسه. For this very reason, polytheism is called ظُلْمٌ عَظِيْمٌ by the Qur’an. Here also the word ظَالِميْنَ refers to the Idolaters of the Quraysh who are the addressees of this surah.
33. This style of address expresses amazement and rebuke. The addressees are the Quraysh and their leaders who had brought their people to the brink of the pit of disbelief and polytheism, as is mentioned ahead.
34. The reference is to the great favour which the Quraysh received by God’s grace and as a blessing of Abraham’s supplication. As a result of this, they were chosen as the fountainhead of monotheism for the whole world and as the custodians of the House of God.
35. The implication is that instead of adopting the attitude of their nation, they should be diligent in the prayer and in paying charity so that they are entrusted with what their brethren had showed dishonesty in.
36. Ie., gave human beings everything that was demanded by their bodies and provided in full conformity everything that was needed by them. It is evident from this that He Who has created them is also their nourisher and has provided them with all essential needs. No one else is His associate in this in any way.
37. It is evident from the succeeding verses that this supplication was made when Abraham (sws) brought his son Ishmael (sws) and his mother to the land of Makkah and had them settle there.
38. When Abraham (sws) made his progeny inhabit the land of Makkah, the city was not only deprived of civilization, culture, population and fertile land, it was also not secure from plundering by the wild and nomadic tribes. It was due to this reason that Abraham (sws) prayed to God. It was accepted by Him in such a way that firstly, fighting and waging war only was immediately regarded as prohibited in it; secondly, four months were regarded as sacred so that people could travel to that land; the result was that the most dangerous of areas in its vicinity became absolutely safe and secure; thirdly, God blessed His House with such awe that in the first place no one dared attack it but if something of the sort happened, He helped its inhabitants by supplementing their frail defence with such powerful forces from the heavens that they completely routed the enemy.
39. The actual word is: بَنِيَّ which means “sons.” Here, however, it refers to children. This style is one in which everyone is meant to be included by addressing the dominant element.
40. The actual words are: إِنَّهُنَّ أَضْلَلْنَ كَثِيْرًا مِّنَ النَّاسِ. Since the purpose is to portray the potent influence of the idols, the verbs and pronouns used are ones which refer to living beings.
41. The prayer is the foremost manifestation of our relationship with God. All other things emanate from it. Hence, Abraham (sws) has mentioned it: he fully knew that if people diligently adhered to the prayer with its true spirit, no part of religion would go amiss; in fact, the prayer would become instrumental in preserving everything.
42. This supplication was accepted in such a way that because of hajj and ‘umrah many people started to visit the land. This lent a great impetus to trade and business. All sorts of foreign merchandise started to reach its markets. Moreover, because of the custodianship of the House of God, such was the respect the Quraysh received that their caravans were able to go to other countries unscathed. This extra-ordinarily changed the economy of the people who depended on herds and hunting for their living. Thus all sorts of grains and fruits became available in abundance in the city.
43. This sentence is very eloquent. Imam Amin Ahsan Islahi writes:
... The eloquence of this sentence is beyond words. When a person supplicates before his Lord, he is faced with a great difficulty: he wants to say a few things but he is unable to express them; similarly, there are some things that are in the heart but he feels shy in expressing them because of some unknown reason. This sentence has included all such things because the knowledge of God extends to all that is hidden and all that is apparent. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 334)
44. This is a mention of the favours of God which manifested themselves earlier and as such are cited in favour of the supplication. It is also evident from this that Abraham (sws) settled Ishmael (sws) and his mother not before his birth but at that time in the infertile land of Makkah when after the incident of the sacrifice, Isaac (sws) had already been born and Ishmael (sws) was old enough to carry out responsibilities as the custodian of the House of God.
45. The word واَلِدَيْن shows that Abraham (sws) included his father Azar also in this supplication. This is in accordance with the promise he made with him at the time of migration: سَأَسْتَغْفِرُلَكَ رَبِّي (47:19) (I will pray to my Lord for your forgiveness, (19:47)). It is evident from the Qur’an that later the Almighty stopped him from this. This supplication was obviously made before that.
46. In this supplication, the words رَبِّ and رَبَّنَا are repeated many times. What is the reason? Imam Amin Ahsan Islahi writes:
... This apparently seems a repetition. Yet this is a feature of a supplication; in fact, its essential. The real characteristic of a supplication is to show humility and to plead and beseech God. This made it essential that the attention of the one who is supplicated to is repeatedly asked for His attention. When a person supplicates to God by using the word رَبّيِ he wants to include as recommendation for his supplication the favour of God he has experienced. And when a person supplicates to God by using the word رَبَّنَا he wants to include as a recommendation for his supplication the favour which all of God’s creatures are witnessing. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 334)
47. What is the meaning of this name? I have explained in detail my view about it while discussing verse 2 of Surah al-Baqarah.
48. The actual words are: تلْكَ آياتُ الكِتَابِ وَ قُرْآنٍ مُبِيْنٍ. The particle وَ is for explication and the word قُرْآن occurs in the undefined form to express its magnificence. The word مُبِيْنٍ is meant for substantiation. The implication is that this Qur’an which is being read out to them elucidates the reality to such an extent that no further reasoning is required after it. Its statements are argument enough for its veracity.
49. This they said sarcastically and meant that the warnings of punishment that the Prophet (sws) sounds to them and claims of success he makes for himself and his followers are a product of his insanity and it is in this state that he makes such claims as receiving divine revelation.
50. Ie., send them down when the fate of a nation is to be decided. At that time only the judgement is passed; they are not given the respite to accept faith upon seeing the angels.
51. The implication is that he has not authored the Qur’an himself for their reminder: it has be revealed by God and revealed without any desire or demand from him; hence it is God Who shall protect it. These people will not be able to harm it or its message. This promise about the Qur’an is precisely the same as what is stated about the Prophet (sws) in the words وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ (67:5) (God will protect you from these people, (5:67)). This promise was fulfilled word for word and all machinations of the adversaries of the Qur’an ended up in failure. No one could obliterate or dominate it. Its status could not be lessened nor could its call be thwarted. Moreover, all efforts to change or interpolate it were never successful. It was delivered to the world precisely in the same form it was revealed. So much so, it was not possible for anyone to take any step against it.
52. This refers to those forts in the heavens in which God’s forces of angels are constantly deputed to guard the frontiers beyond which no man or jinn can enter.
53. The actual word is: رَجِيْم. This adjective is used for Satan to depict him becoming a target of the stone-hurling mentioned ahead.
54. This most probably refers to shooting stars. The implication is that they ask miracles from the Prophet (sws). Instead they should observe the sky by night while standing in an open land. Such will be the scene portrayed by the dazzling stars in the wide expanse of the sky and by shooting stars while reflecting the Almighty’s exaltedness, majesty and splendour that they will be wonder-struck and will spontaneously cry out: رَبَّنَا مَا خَلَقْتَ هذَا بَاطِلاً (Lord! You have not made all this without a purpose, (3:191)). Also evident from this is the fact that only the angels can bring down the word of God. No human or jinn can climb across the boundary of this world and access them by their own effort. Soothsayers, fortune-tellers and mystics who claim to have these powers are deceived by their souls. All their knowledge and means are earthly and with their help they can only know as much as has been delivered to the bounds of the earth.
55. The actual words are: وَ مَنْ لَسْتُمْ لَهُ بِرَازِقِيْنَ. According to linguistic principles, the genitive particle has been suppressed from one place. Thus the expression مَنْ لَسْتُمْ is actually لِمَنْ لَسْتُمْ. The translation takes this aspect into consideration.
56. Here and earlier the purpose of mentioning measure and proportion is that there is nothing scarce in God’s treasures. However, He sends down only that much as is essential for the existence and comfort of human beings. Since He is all-knowing and wise, He fully knows that if anything crosses a specific limit, the whole system of this world will be totally disrupted.
57. Ie., only God is eternal and everyone has to turn to Him. If someone has pinned his hopes on someone other than Him, he will come out of this deception; it has no reality.
58. The implication is that since God is wise, He will definitely bring about a day of judgement because neither can anyone hide from him nor is He unaware of any deed of human beings.
59. This is a prelude to what is to be said ahead and has been stated to highlight the reason of enmity between Satan and human beings. The purpose is not to divulge the substance of their creation. Yet, this much is evident that before mankind the Almighty created the jinn from the flame of fire. After that, when He decided to make human beings from clay, their material form was created in the womb of the earth the way it is now created in the womb of the mother. It is evident from the indications found in the Qur’an that this happened by the production of a sperm like substance in the muddy areas found along sea shores. The mud on top of it dried in the form of a shell. The Qur’an calls it ringing clay. After passing through various stages of creation, a human being was born from that egg-shell the way infants today come out of eggs. All living beings were probably created in the first phase in this manner. Later they were perfected and the ability to reproduce for themselves was ingrained in them. The Qur’anic expressions أَنْشَاَكُمْ مِنَ الاَرضِ (61:11) (He created you from the earth, (11:61), and اَنۡۢبَتَکُمۡ مِّنَ الۡاَرۡضِ نَبَاتًا (17:71) (It is God Who has elaborately sprouted you from the earth, (71:17)) refer to this very reality.
60. These are from among the matters of the mutashabihat whose reality is known to God only. However, what is evident is that it is this subtle spirit through which entered the material body the thing we call a human being. In the womb of the mother too, it is breathed at this stage. Before this, a human being is not a human being; he is merely a material being which after passing through various phases of creation becomes a physical form which this spirit can be blown into.
61. This directive was given as a test. The purpose was to make it evident to Adam that real success does not spring from being created from light or fire but by being obedient to God.
62. The words اِلَّاۤ اِبۡلِیۡسَ are mentioned ahead. The Qur’an has specified that Iblis was from among the jinn. It is self-evident from this that since the jinn are not very different from the angels as far as their substance of creation is concerned, hence when the latter were directed to prostrate before Adam, the former too were included in this directive because of the latter being the dominant entity. Since this becomes evident from the words of exception اِلَّاۤ اِبۡلِیۡسَ, the Qur’an has not mentioned it in words.
63. When a human being regards himself to be superior in knowledge, wealth and authority to others, it is this very reasoning presented by Iblis which makes him arrogantly deny the truth. The angels were superior to the jinn as far as their substance of creation was concerned but they did not put forth this foolish reasoning; on the contrary, they regarded this directive to be a test of God and became ready to obey it without any hesitation.
64. Ie., from the sky where Iblis was present with the angels before the Almighty. In Arabic, the word for sky is السَّمَآء. It is for this reason that the antecdent هَا is used in the verse.
65. The words used are: بِمَا أَغْوَيْتَنِي. Why did Iblis utter these words? Imam Amin Ahsan Islahi writes:
The word إِغْوَا means “lead astray.” Since Iblis regarded himself to be correct in not prostrating before Adam, he very insolently ascribed the word إِغْوَا to God. The implication was that if defying this directive made him a deviant from the truth, then this was no fault of his; the directive was such that he could not obey it. Hence his view was that if because of this he was led astray, it was God Who forced him to this. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 359)
66. The actual words are: هَذَا صِرَاطٌ عَلَيَّ مُسْتَقِيْمٌ. The particle عَلَی occurs here after صِرَاطٌ in accordance with a special linguistic style. It is evident from parallels in the Qur’an and in classical Arabic that this style is adopted when the purpose is to say that so straight is this path that it inevitably leads those who tread it to their destination.
67. It is evident from this that Satan can only lead those astray who want to be led astray. Servants of God who decide to secure themselves from going astray and lead their lives while being true seekers of the right path will not be influenced by his lurings in any way as to deviate to such an extent that they are led to destruction.
68. The actual words are: إِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِيْنَ. The stress here is on the word أَجْمَعِيْنَ. It is has been used by the Almighty in response to Satan’s words لَاُغْوِيَنَّهُمْ أَجْمَعِيْنَ. He had very arrogantly claimed that he would definitely lead everyone astray. To this, the Almighty’s equal rejoinder is that He too will fill Hell with everyone come what may.
69. The implication is that no one should question how such a Hell, able to house so many inhabitants, will come into existence. Such is the wide expanse of Hell that has been prepared for such wrongdoers that it will have seven gates. Through each gate will they enter separately with regard to their crimes. If, according to the Qur’an (17:22-39), the wrongdoings that lead a person to ruin are counted, they can be subsumed under seven categories. By luring people into one or all of these wrongdoings, Satan tries to lead people to Hell. This categorization is according to these wrongdoings.
70. How big a favour this is? Imam Amin Ahsan Islahi writes:
If a person has all the comforts and luxuries of life but they do not have any variety in them, he will feel bored. In Paradise, its dwellers will not be faced with this situation. They will lead a life of eternal bliss and at every moment such will be the diversity and variety in God’s favours that the dwellers of Paradise will never feel any boredom. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 362)
71. Ie., the reality that God is very merciful and at the same time is very revengeful and mighty. Hence if they are making this demand, they should reflect that if angels come, will they come with some glad tiding for them or with a bolt of punishment on their cities?
72. It is evident from this statement of Abraham (sws) that he had understood that if the angels had come in such an open manner, then there must have been some danger lurking around; they must have come on a mission. It is evident from Surah Hud that Abraham (sws) thought that they really were angels when they did not eat the food offered to them.
73. This is a subtle reference that this boy will also be endowed with the knowledge of prophethood.
74. Here in very eloquent words Abraham (sws) wanted the attestation of the angels whether the glad tidings they were giving him were in fact from the Lord who can give children in old age.
75. This question posed by Abraham (sws) shows that the dread he had felt was still there and even after receiving glad tidings he still felt that the whole group of angels must have another objective before them. He was aware of the circumstances of Lot’s nation. Hence it is possible that in his heart he feared that they were going to be visited by a scourge.
76. This elucidation was essential so that Abraham (sws) was assured at least about Lot (sws) and his followers that they would be secure from the scourge. It is known that Lot (sws) was Abraham’s (sws) nephew. 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.
77. Ie., even though she is the wife of a messenger, the law of God is impartial: it will be implemented on her as well. The word used to convey this meaning is: قَدَّرْنَا. Imam Amin Ahsan Islahi writes:
... If the true meaning of the word قَدَّرْنَا is kept in mind, it becomes evident that if a person whether a man or a woman adheres to evil ways and is also related to prophets and the righteous, then he warrants more God’s wrath and anger. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 368)
78. This is a sentence of warning and proof. The implication is that seeing the angels in the garb of boys should not deceive him; whatever they are saying is certain to happen. So he should obey them without any delay and hesistation.
79. This is said so that no one from among Lot’s household remains behind. In the words of Imam Amin Ahsan Islahi this is like a shepherd walking behind his herd lest any sheep is separated from it and consumed by a wolf.
80. Why was this directive given? Imam Amin Ahsan Islahi has explained it. He writes:
... If a person repeatedly turns around to look back at a place which he has left behind, it shows his attachment and fondness to it. In general circumstances, this attachment and fondness is normal and normal feelings cannot be stopped or brushed off. However, exiting the city to which the punishment of God is to be delivered once the truth has been conclusively conveyed to its inhabitants, should be done in such a manner by the believers that no fondness remains in their hearts for it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 368)
81. The actual word is قَضَيْنَا. The preposition إِلَي is used with it. This shows that a word of the meaning of أَبْلَغْنَا is understood to be present.
82. It becomes evident from the way this account is narrated in Surah Hud that before the onslaught of the ruffians, Lot (sws) was not aware that the guests were actually angels. This is the natural sequence of events, for had Lot (sws) been aware of this fact beforehand, then the pleading and beseeching mentioned ahead would not have been needed. However, here the Qur’an has deferred the account of the onslaught. The reason is that here the aspect which is meant to be highlighted is the advent of the angels so that the addressees come to know that if angels come at their demand, what they will bring with them. Examples of such deferred mention are found at certain other places of the Qur’an as well.
83. It is evident from this the extreme extent of immorality found among the people: the ruffians had spotted some boys going to the house of Lot (sws) who was such a pure person and a preacher of morality. At this, they had merrily marched off towards it to satiate their desire.
84. Here Lot (sws) has tried to stop these people in very effective words by asking them to give regard to his honour and to God’s fear.
85. The implication was that Lot (sws) was not to be a hindrance to them if they beat, looted or sexually molested those coming into the city from outside. Obviously, before this happening also, Lot (sws) must have stopped those people from the grave acts and they must have threatened him and his followers that if they stopped them from their evil ways, they would not be able to live in their city. This is a reference to the threat that they gave.
86. Was this an offer by Lot (sws) to these rogues? Imam Amin Ahsan Islahi writes:
... This was not offer from Lot (sws). It was a last-ditch effort by him to shake and jolt the conscience of his people. Had they the slightest sensitivity to morality left in them, they would have thought that in order to save the honour of his guests, he was prepared to subject his own honour to danger. They should have also rebuked themselves at the offer for making such a sinister move of violating the honour of Lot’s (sws) guests. This offer by him should be considered akin to how a person of high character and conduct is ready to put his own life and honour at stake to save the life and honour of another person. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 370)
87. This word الصَّیۡحَۃُ actually portrays the punishment sent to the people of Lot (sws). The stormy wind was accompanied with the roar and glare of thunder and lightening. Hence, the word is very aptly used here.
88. Once the truth has been conclusively communicated by the messengers of God to their nations, the latter have generally been destroyed by stone-hurling storms. At another place, the Qur’an has called these storms as hasib. These are its details
89. The settlements of Sodom and Gamorrah were situated on the trade routes of Hijaz and Syria. This route was a general passageway for the trade caravans of both countries. When caravans passed through this route, they were likely to see the signs of destruction of those people, which are even evident today.
90. After the Quraysh, attention of the believers is directed to see if they want the future of their enemies in the light of these ruins.
91. This refers to the nation of Shu‘ayb (sws). It has been mentioned in previous surahs that he was sent to the people of Madyan. There was a huge forest near this city. In Arabic, the word أَيكَة is used for bush and for forest. Here since the attention of the addressees is being directed towards the signs of destruction caused by divine punishment – signs they would see during their trade journeys, the expression اَصۡحٰبُ الۡاَیۡکَۃِ is employed to refer to the nation of Shuy‘ab (sws). In the succeeding verses, the nation of the Thamud are called أَصْحَابُ الْحِجْرِ for precisely the same reason.
92. Ie., ظالمين أنفسهم (those who are unjust to their souls). This is a special expression of the Qur’an to connote disbelief and polytheism and deviation from the straight path.
93. Ie., the settlements of the people of Lot (sws) and of the people of Shu‘ayb (sws).
94. The area between northern Arabia and Syria is called Hijr. This place was inhabited by the people of Thamud. The ruins of the city that was found there at that time are found today in city of al-‘Ula that is situated in the north west of of Madinah. Only one messenger was sent to these people but they would have done the same to any messenger as they did to Ṣalih (sws). It is because of this reason that the Qur’an has used the word مُرْسَلِيْنَ in the plural. This shows the severity of their crime. The implication is that when they denied one messenger, it was as if they denied all.
95. The implication is that they were living without any fear and in full comfort in very strong and majestic houses built with their exceptional skills, and could not even imagine that one day these beautiful houses could be turned into their graves.
96. Why has this word been used? The reason has been cited earlier during the Lot’s (sws) account.
97. From here onwards, the direction of the address shifts to the Prophet (sws) in order to assure him. These are the closing verses of the surah. The surahs which depict open warning (indhar ‘am) and conclusive communication of the truth (itmam al-hujjah) usually end on this note.
98. This is a prelude to what is said ahead. The implication is that the Almighty has created this world with wisdom and purpose. The essential consequence of this is that it should reach its fate and the court of God should deliver its verdict regarding whatever has happened in it. This is not a place of amusement for children so that people can do anything they want and not be questioned.
99. What does this mean? Imam Amin Ahsan Islahi writes:
... Graceful forgiveness means that he should neither lose hope because of their mischief nor respond to their stupid talk. Furthermore, he should also not give up his responsibility of preaching. In fact, he should keep doing his work and leave their matter to God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 376)
100. Earlier it was said that the Day of Judgement was about to come. Here its reasoning is mentioned: if God is the creator, then how can it be difficult for Him to create again whenever He wants to. If this second creation is for accountability, then there is no difficulty in this since He is also all-knowing. Nothing in the heavens and the earth is hidden from Him. When He decides to call them to accountability, He will reveal everything before them.
101. Ie., God has bestowed them with a great treasure: the Qur’an. It consists of seven mathani (مَثَانيِ). Mathani (مَثَانيِ) is the plural of mathna (مثني) and it means something which occurs in pairs. The letter من in the verse is for annexure (iḍafah) and the particle و is for explication. Thus in our opinion the seven mathani refer to groups of surahs of the Qur’an in which these surahs occur in pairs on the basis of the topics discussed, and each member of a pair has a complementary relation with one another. Some surahs are an exception to this scheme like Surah Fatihah, which is like an introduction to the whole Qur’an. Some other surahs have come as a supplement or as a conclusion of a group. All surahs of the Qur’an occur in such pairs and arranged with these groups. (For details, see the “Introduction” of this exegesis). Precisely this fact about the Qur’an is evident from the saying of the Prophet (sws) in which he has regarded Surah al-Fatihah to be the seven mathani and also the glorious Qur’an. Imam Amin Ahsan Islahi writes:
... The status of the Surah al-Fatihah is that it is a prelude to the whole of the Qur’an and it concisely comprises all the topics which are mentioned in detail in the Qur’an. It is as if this pearl encompasses a whole world of meaning. Viewed thus, it is both the seven mathani and the glorious Qur’an. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 378)
102. This is a reference to the Jews who split up their Qur’an ie. the Torah into parts. Then they hid some parts and revealed some. This is precisely what is referred to in verse 91 of Surah al-An‘am as تَجْعَلُوْنَهُ قَرَاطِيْسَ (which you show page by page).
103. Ie., the verdict of God is delivered and everything that the Prophet (sws) is informing the people of becomes a reality.