Surah Saba

 

بسم الله الرحمن الرحيم

اَلْحَمْدُ لِلَّهِ الَّذِیْ لَهُ مَا فِی السَّمَاوَاتِ وَمَا فِی الْأَرْضِ وَلَهُ الْحَمْدُ فِی الْآخِرَةِ وَهُوَ الْحَكِيْمُ الْخَبِيْرُ. يَعْلَمُ مَا يَلِجُ فِی الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَآءِ وَمَا يَعْرُجُ فِيْهَا وَهُوَ الرَّحِيْمُ الْغَفُوْرُ.

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

Worthy of gratitude is the God to Whom belongs everything in the heavens and the earth.1 And gratitude will be expressed to Him in the Hereafter also2 and He alone is all-wise, all-knowing.3 Whatever enters the earth and whatever comes out of it4 and whatever descends from the sky and whatever ascends in it,5 He knows about it6 and He alone is forgiving and merciful.7 (1-2)

وَقَالَ الَّذِيْنَ كَفَرُوْا لَا تَأْتِيْنَا السَّاعَةُ قُلْ بَلَى وَرَبِّیْ لَتَأْتِيَنَّكُمْ عَالِمِ الْغَيْبِ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِی السَّمَاوَاتِ وَلَا فِی الْأَرْضِ وَلَا أَصْغَرُ مِنْ ذَلِكَ وَلَا أَكْبَرُ إِلَّا فِیْ كِتَابٍ مُّبِيْنٍ. لِّيَجْزِیَ الَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ أُوْلَئِكَ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيْمٌ. وَالَّذِيْنَ سَعَوْا فِیْ آيَاتِنَا مُعَاجِزِيْنَ أُوْلَئِكَ لَهُمْ عَذَابٌ مِّنْ رِّجْزٍ أَلِيْمٌ.

[Your] disbelievers say: “The Day of Judgement is not coming to us.” Say: “Why not! By my Lord! Who knows every unknown, it shall definitely come upon you.”8 Not the slightest of things is hidden from Him neither in heavens nor in the earth neither smaller than a particle nor bigger. In fact, it has been written in an open book.9 So that He reward those who have embraced faith and have done righteous deeds. It is them for whom there is forgiveness and a sustenance of honour.10 And those who are busy trying to overwhelm Our revelations, it is them for whom there is an utterly painful torment.11 (3-5)

وَيَرَى الَّذِيْنَ أُوْتُوا الْعِلْمَ الَّذِیْ أُنْزِلَ إِلَيْكَ مِنْ رَّبِّكَ هُوَ الْحَقَّ وَيَهْدِیْ إِلَى صِرَاطِ الْعَزِيْزِ الْحَمِيْدِ.

On the other hand, those who are endowed with knowledge think what has been revealed to you from your Lord is the very truth and it shows the way towards the most powerful and praiseworthy God.12 (6)

وَقَالَ الَّذِيْنَ كَفَرُوْا هَلْ نَدُلُّكُمْ عَلَى رَجُلٍ يُّنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِیْ خَلْقٍ جَدِيْدٍ. أَفْتَرَى عَلَى اللَّهِ كَذِبًا أَم بِهِ جِنَّةٌ بَلِ الَّذِيْنَ لَا يُؤْمِنُوْنَ بِالْآخِرَةِ فِی الْعَذَابِ وَالضَّلَالِ الْبَعِيْدِ.

Its disbelievers, however, [make fun of you and] say: “[People!] Should we inform you of a person who tells you that when you are reduced to bits, you will be raised to life again? Has he ascribed falsehood to God or has he gone mad?” Certainly not! In fact, those who do not have conviction of the Hereafter, it is they who are in torment and have strayed far in error.13 (7-8)

أَفَلَمْ يَرَوْا إِلَى مَا بَيْنَ أَيْدِيْهِمْ وَمَا خَلْفَهُمْ مِّنَ السَّمَآءِ وَالْأَرْضِ إِنْ نَّشَأْ نَخْسِفْ بِهِمُ الْأَرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفًا مِّنَ السَّمَآءِ إِنَّ فِیْ ذَلِكَ لَآيَةً لِّكُلِّ عَبْدٍ مُّنِيْبٍ.

So, have they not seen the heavens and the earth before and behind them? If We intend, We can thrust them in this earth or drop on them parts of the heavens.14 In reality, there is a great sign in this for everyone who has insight.15 (9)

وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا يَا جِبَالُ أَوِّبِیْ مَعَهُ وَالطَّيْرَ وَأَلَنَّا لَهُ الْحَدِيْدَ. أَنِ اعْمَلْ سَابِغَاتٍ وَقَدِّرْ فِیْ السَّرْدِ وَاعْمَلُوا صَالِحًا إِنِّیْ بِمَا تَعْمَلُوْنَ بَصِيْرٌ.

[Servants of God! Precisely these signs are also in the anecdotes that We are narrating to you.] We had blessed David with a special favour from Ourselves.16 We had directed: “Mountains! You also bring yourself in harmony with him.” And this same directive We had given to the birds also.17 We had softened iron for him18 to make full and broad loosely fitted coats of mail and give due consideration to proportion in making them19 and do good deeds all of you. There is no doubt that I am observing whatever you do.20 (10-11)

وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَّرَوَاحُهَا شَهْرٌ وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ وَمِنَ الْجِنِّ مَنْ يَّعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَمَنْ يَّزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيْرِ. يَعْمَلُوْنَ لَهُ مَا يَشَآءُ مِنْ مَّحَارِيْبَ وَتَمَاثِيْلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُوْرٍ رَّاسِيَاتٍ اِعْمَلُوا آلَ دَاوُودَ شُكْرًا وَقَلِيْلٌ مِّنْ عِبَادِیَ الشَّكُوْرُ.

In a similar way, We subdued the wind for Solomon.21 The going of the wind [taking along his ships] would be of one month and return too would be of one month.22 And We made a spring of molten brass to flow for him23 and had also subdued the jinn who would work in front of him at the behest of his Lord24 and had said: “Those among them who shows disobedience to Our directive, We will make him taste the flavour of Fire.25 They26 would make for him whatever he wanted from among arches,27 statues,28 basins as large as watering-troughs, and gigantic cauldrons stationed on hearths29 – “Be grateful [to your Lord]! Family of David.”30 In reality, few among My servants are grateful.31 (12-13)

فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَى مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَن لَّوْ كَانُوْا يَعْلَمُوْنَ الْغَيْبَ مَا لَبِثُوا فِی الْعَذَابِ الْمُهِيْنِ.

[It is these jinn who you associate with God thinking that they have knowledge of the Unseen. They have remained in the servitude of Solomon.] Then when We implemented on him the decision of death, it was only a worm of the earth32 that was eating away his staff which informed them of his death. Thus when Solomon fell down, it was only then that the reality of jinn became evident to themselves too that if they had knowledge of the Unseen, they would not have remained trapped in this humiliating torment.33 (14)

لَقَدْ كَانَ لِسَبَإٍ فِیْ مَسْكَنِهِمْ آيَةٌ جَنَّتَانِ عَنْ يَّمِيْنٍ وَّشِمَالٍ كُلُوا مِنْ رِّزْقِ رَبِّكُمْ وَاشْكُرُوْا لَهُ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُوْرٌ. فَأَعْرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ وَبَدَّلْنَاهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَى أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَيْءٍ مِّنْ سِدْرٍ قَلِيْلٍ. ذَلِكَ جَزَيْنَاهُم بِمَا كَفَرُوْا وَهَلْ نُجَازِیْ إِلَّا الْكَفُوْرَ.

[People of the Quraysh! Saba34 also behaved in the same way as you, even though] for the people of Saba there was a great sign in their very place of dwelling.35 Two rows of orchards on the left and right.36 [All this from its very existence was declaring:] “Eat the sustenance of your Lord and be grateful to Him. The land fertile and lush and the Lord37 forgiving.” Even then, they showed defiance; so, ultimately We sent on them the flood of the dam38 and changed their orchards into two such orchards in which there were insipid fruits and shrub trees and some bushes of lote. This is the return We gave them of their ingratitude and We give such a return to ingrates only.39 (15-17)

وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بَارَكْنَا فِيْهَا قُرًى ظَاهِرَةً وَّقَدَّرْنَا فِيْهَا السَّيْرَ سِيْرُوْا فِيْهَا لَيَالِيَ وَأَيَّامًا آمِنِيْنَ. فَقَالُوْا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوْا أَنفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِيْثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُوْرٍ.

Between them and the cities that We had blessed,40 We populated roadside settlements41 and in them measured out intervals of travel [for them]:42 “Travel in them day and night without any fear.”43 [But the attitude they adopted was as if] they said [from their existence:] “Lord! Distance [us] from our destinations.”44 And in this way they were unjust to themselves; so, ultimately We made them a tale of the ancients45 and totally routed them.46 Surely, there are signs in it for every steadfast, thankful person.47 (18-19)

وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيْسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيْقًا مِّنَ الْمُؤْمِنِيْنَ. وَمَا كَانَ لَهُ عَلَيْهِمْ مِّنْ سُلْطَانٍ إِلَّا لِنَعْلَمَ مَنْ يُّؤْمِنُ بِالْآخِرَةِ مِمَّنْ هُوَ مِنْهَا فِیْ شَكٍّ وَرَبُّكَ عَلَى كُلِّ شَيْءٍ حَفِيْظٌ.

Undoubtedly, Satan made his thought about them come true.48 So, they followed him except for a small group of believers.49 In reality, Satan had no authority over them. We gave this respite to him only to make distinct those who believe in the Hereafter from those who are inflicted by a doubt from it.50 And your Lord [O Prophet!] is a guardian over everything.51 (20-21)

قُلِ ادْعُوا الَّذِيْنَ زَعَمْتُمْ مِّنْ دُونِ اللَّهِ لَا يَمْلِكُوْنَ مِثْقَالَ ذَرَّةٍ فِی السَّمَاوَاتِ وَلَا فِی الْأَرْضِ وَمَا لَهُمْ فِيْهِمَا مِنْ شِرْكٍ وَّمَا لَهُ مِنْهُمْ مِّنْ ظَهِيْرٍ. وَلَا تَنْفَعُ الشَّفَاعَةُ عِنْدَهُ إِلَّا لِمَنْ أَذِنَ لَهُ حَتَّى إِذَا فُزِّعَ عَنْ قُلُوْبِهِمْ قَالُوْا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيْرُ.

Tell them: “Call those who you regard as deities besides God.”52 They neither have the slightest authority in the heavens nor in the earth. They neither have any share in creating both of these nor is any of them of any help to God [in governing this universe]. No intercession is of any benefit before Him except that He Himself allows someone. Until when on the Day of Judgement anxiety is banished from their hearts, these very deities of yours will ask one another: “What has your Lord commanded?” They will reply: “He has said the truth and He is exalted, very majestic.”53 (22-23)

قُلْ مَن يَّرْزُقُكُم مِّنَ السَّمَاوَاتِ وَالْأَرْضِ قُلِ اللَّهُ وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِیْ ضَلَالٍ مُّبِيْنٍ. قُلْ لَّا تُسْأَلُوْنَ عَمَّآ أَجْرَمْنَا وَلَا نُسْأَلُ عَمَّا تَعْمَلُوْنَ. قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيْمُ.

Ask them: “Who provides you with sustenance from the heavens and the earth?”54 Say: “God.”55 Now, whether among us and you, someone is guided or in open error [this decision lies with God].56 Tell them: “Neither will you be accountable for any of our wrongdoings nor will we be asked for what you have been doing.” Say: “Our Lord will gather all of us [on day] in His court; then will judge between us with absolute justice. It is He Who is the greatest of judges and has knowledge of everything. (24-26)

قُلْ أَرُونِي الَّذِيْنَ أَلْحَقْتُم بِهِ شُرَكَاء كَلَّا بَلْ هُوَ اللَّهُ الْعَزِيْزُ الْحَكِيْمُ .

Tell them: “Just show me the partners you have associated with God.”57 Certainly not! In fact, God alone is powerful and wise. (27)

وَمَآ أَرْسَلْنَاكَ إِلَّا كَآفَّةً لِّلنَّاسِ بَشِيْرًا وَّنَذِيْرًا وَّلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ. وَيَقُوْلُوْنَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِيْنَ. قُلْ لَّكُمْ مِّيْعَادُ يَوْمٍ لَّا تَسْتَأْخِرُوْنَ عَنْهُ سَاعَةً وَّلَا تَسْتَقْدِمُوْنَ.

[If they do not listen, We will speak to others.] We have [O Prophet!] only sent you as a deliverer of glad tidings and warnings to all mankind,58 but [alas!] most people do not know.59 They say: “If you are truthful, when will this promise [you are threatening us with] be fulfilled?” Tell them: “A time for you has been appointed for a day in which neither will you be held back for a moment nor brought forward.”60 (28-30)

وَقَالَ الَّذِيْنَ كَفَرُوْا لَنْ نُّؤْمِنَ بِهَذَا الْقُرْآنِ وَلَا بِالَّذِیْ بَيْنَ يَدَيْهِ وَلَوْ تَرَى إِذِ الظَّالِمُوْنَ مَوْقُوْفُوْنَ عِنْدَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُوْلُ الَّذِيْنَ اسْتُضْعِفُوْا لِلَّذِيْنَ اسْتَكْبَرُوْا لَوْلَا أَنْتُمْ لَكُنَّا مُؤْمِنِيْنَ. قَالَ الَّذِيْنَ اسْتَكْبَرُوْا لِلَّذِيْنَ اسْتُضْعِفُوْا أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنْتُمْ مُّجْرِمِيْنَ. وَقَالَ الَّذِيْنَ اسْتُضْعِفُوْا لِلَّذِيْنَ اسْتَكْبَرُوْا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَا أَنْ نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَنْدَادًا وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَجَعَلْنَا الْأَغْلَالَ فِیْ أَعْنَاقِ الَّذِيْنَ كَفَرُوْا هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوْا يَعْمَلُوْنَ.

These disbelievers say: “We will neither believe in this Qur’an nor what it is informing of regarding the future.”61 And if only you could have seen when these wrongdoers would stand before their Lord such that one will be blaming the other; then you would have seen the fate they have reached.62 Those who had been suppressed63 will at that time say to their arrogant: “But for you people, [the truth had become so apparent after the advent of the messenger that] we would have embraced faith.” In reply, the arrogant will say to the suppressed: “Did we stop you from guidance after it had come to you? Certainly not! In fact you yourselves are wrongdoers.” The suppressed will reply to the arrogant: “In fact, it was your day and night plotting which has brought [us] here, when you would try to convince us that we disbelieve in God and associate partners with Him.”64 [Then] when they see the torment with their eyes, they will feel remorse in their hearts.65 [But what benefit would remorse be to them at that time!] We will put fetters in the necks of these disbelievers.66 They will get the same return that they had been doing. (31-33)

وَمَآ أَرْسَلْنَا فِیْ قَرْيَةٍ مِّنْ نَّذِيْرٍ إِلَّا قَالَ مُتْرَفُوْهَا إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَافِرُوْنَ. وَقَالُوْا نَحْنُ أَكْثَرُ أَمْوَالًا وَّأَوْلَادًا وَّمَا نَحْنُ بِمُعَذَّبِيْنَ. قُلْ إِنَّ رَبِّیْ يَبْسُطُ الرِّزْقَ لِمَنْ يَّشَآءُ وَيَقْدِرُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ. وَمَآ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِیْ تُقَرِّبُكُمْ عِنْدَنَا زُلْفَى إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَأُوْلَئِكَ لَهُمْ جَزَآءُ الضِّعْفِ بِمَا عَمِلُوْا وَهُمْ فِی الْغُرُفَاتِ آمِنُوْنَ.

[This is not a new thing, O Prophet!] In whichever settlement We have sent a warner, its affluent have always said: “We will not believe in what you have been sent with.” And said: “We have more wealth and children than yours and also no torment is going to visit us.” Tell them: “In reality, it is my Lord Who gives abundantly to whomsoever He intends and sparingly to whomsoever He intends, but most people do not know.67 [Servants of God!] Your wealth and children are not things that can make you Our near ones. However, those who accepted faith and did righteous deeds, it is they for whom there is a manifold reward68 for their deeds and they will sit in contentment in high mansions. (34-37)

وَالَّذِيْنَ يَسْعَوْنَ فِیْ آيَاتِنَا مُعَاجِزِيْنَ أُوْلَئِكَ فِی الْعَذَابِ مُحْضَرُوْنَ.

And, in order to overpower, those who are striving to negate Our revelations,69 they will be made to enter the torment summoned up.70 (38)

قُلْ إِنَّ رَبِّیْ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَآءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ وَمَآ أَنْفَقْتُم مِّنْ شَيْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِيْنَ.

Say: “It is my Lord alone Who gives abundantly to whomsoever He wishes and sparingly to whomsoever He desires. He will reward you for whatever you spend in His cause and He is the best of providers.”71 (39)

وَيَوْمَ يَحْشُرُهُمْ جَمِيْعًا ثُمَّ يَقُوْلُ لِلْمَلَائِكَةِ أَهَؤُلَاء إِيَّاكُمْ كَانُوْا يَعْبُدُوْنَ. قَالُوْا سُبْحَانَكَ أَنْتَ وَلِيُّنَا مِنْ دُونِهِمْ بَلْ كَانُوْا يَعْبُدُوْنَ الْجِنَّ أَكْثَرُهُم بِهِم مُّؤْمِنُوْنَ.

Keep that day in mind when He will gather everyone;72 then will ask the angels: “Have these people in fact been worshipping you?”73 They will reply: “Glory be to you.”74 You alone are our guardian instead of them.75 They in fact have not been worshipping us but the jinn.76 Most of them had professed faith in them.”77 (40-41)

فَالْيَوْمَ لَا يَمْلِكُ بَعْضُكُمْ لِبَعْضٍ نَّفْعًا وَّلَا ضَرًّا وَنَقُوْلُ لِلَّذِيْنَ ظَلَمُوْا ذُوْقُوْا عَذَابَ النَّارِ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُوْنَ.

So, [you have seen that] today none of you can benefit or harm one another. We will tell these wrongdoers: “Taste now the flavour of this fire which you have been denying.” (42)

وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالُوْا مَا هَذَا إِلَّا رَجُلٌ يُّرِيْدُ أَنْ يَّصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ وَقَالُوا مَا هَذَا إِلَّا إِفْكٌ مُّفْتَرًى وَقَالَ الَّذِيْنَ كَفَرُوْا لِلْحَقِّ لَمَّا جَآءَهُمْ إِنْ هَذَا إِلَّا سِحْرٌ مُّبِيْنٌ. وَمَآ آتَيْنَاهُمْ مِّنْ كُتُبٍ يَدْرُسُوْنَهَا وَمَآ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ مِنْ نَّذِيْرٍ.

[Alas!] when Our clear revelations78 are recited out to them, they say: “He is merely a mortal79 who wants to stop you from things your forefathers have been worshipping.” And say: “This Qur’an is only a fabricated falsehood.” [Certainly not! It is the absolute truth] and these disbelievers said about this truth when it came to them:80 “This is plain magic.”80 We had not given them books which they read [the way We gave to the Israelites] nor did We send to them any warner before you. [Alas! Even then, they are not giving it due regard.] (43-44)

وَكَذَّبَ الَّذِيْنَ مِنْ قَبْلِهِمْ وَمَا بَلَغُوْا مِعْشَارَ مَآ آتَيْنَاهُمْ فَكَذَّبُوْا رُسُلِیْ فَكَيْفَ كَانَ نَكِيْرِ.

Those before them also had similarly denied and they have not even reached a tenth of what We had blessed them with.82 But when they denied My messengers, observe how was My curse! (45)

قُلْ إِنَّمَا أَعِظُكُم بِوَاحِدَةٍ أَنْ تَقُوْمُوْا لِلَّهِ مَثْنَى وَفُرَادَى ثُمَّ تَتَفَكَّرُوْا مَا بِصَاحِبِكُمْ مِّنْ جِنَّةٍ إِنْ هُوَ إِلَّا نَذِيْرٌ لَّكُمْ بَيْنَ يَدَیْ عَذَابٍ شَدِيْدٍ. قُلْ مَا سَأَلْتُكُمْ مِّنْ أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِیَ إِلَّا عَلَى اللَّهِ وَهُوَ عَلَى كُلِّ شَيْءٍ شَهِيْدٌ.

Tell them: “I counsel you to one thing: ‘For the sake of God! Get up in pairs and singly;83 then reflect. In reality, your companion has not gone mad.84 He is only a warner to you before a great torment.”85 Tell them: “If I have asked you for a reward, it is only for you. 86 My reward is with God and He is a witness to everything.” 87 (46-47)

قُلْ إِنَّ رَبِّیْ يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوْبِ. قُلْ جَآءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيْدُ.

Tell them: “My Lord will certainly strike88 evil by the truth. 89 He is aware of all secrets.”90 Say: “Truth has come and evil has vanished91 and [it had to vanish]. In reality, evil neither begins nor repeats.” 92 (48-49)

قُلْ إِنْ ضَلَلْتُ فَإِنَّمَآ أَضِلُّ عَلَى نَفْسِیْ وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِیْ إِلَيَّ رَبِّي إِنَّهُ سَمِيْعٌ قَرِيْبٌ.

Say: “If I am in error, its evil consequence will come to me and if I am guided, it is because of the revelation my Lord is sending to Me.”93 [Whatever I have to say now, I shall say it to Him.] Undoubtedly, He listens and is also near. (50)

وَلَوْ تَرَى إِذْ فَزِعُوْا فَلَا فَوْتَ وَأُخِذُوْا مِن مَّكَانٍ قَرِيْبٍ. وَّقَالُوْا آمَنَّا بِهِ وَأَنَّى لَهُمُ التَّنَاوُشُ مِنْ مَّكَانٍ بَعِيْدٍ. وَّقَدْ كَفَرُوْا بِهِ مِنْ قَبْلُ وَيَقْذِفُوْنَ بِالْغَيْبِ مِنْ مَّكَانٍ بَعِيْدٍ. وَحِيْلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُوْنَ كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِّنْ قَبْلُ إِنَّهُمْ كَانُوْا فِیْ شَكٍّ مُّرِيْبٍ.

If you were able to see, [you have seen their helplessness, O Prophet!94] when these people will worriedly walk about. Then they will not be able to run anywhere; in fact, they will be seized from nearby. At that time, they will cry out: “We have professed faith in that who We were demanded to profess faith in.” But how will they get hold of that faith from that far!95 They have denied it earlier and have been confuting it from afar. A wall will come between them and their desires,96 the way it was done earlier with those similar to them.97 Because they too remained similarly afflicted with doubt. (51-54)

(Translated by Dr Shehzad Saleem)

_____________

1. The surah begins with the expression of an obvious reality: the God Who is the creator and master of everything found in the heavens and the earth, alone is truly worthy of being thanked by all His creatures for benefitting from them.

2. Ie., this same relationship of God’s creatures with Him will become apparent in the Hereafter also. The facts which become evident from this verse have been explained by Imam Amin Ahsan Islahi. He writes: 

Firstly, the essential consequence of the elaborate providence found in this world is that the Hereafter manifest itself. In the absence of it, this providence is totally meaningless and purposeless. This has been explained at a number of instances in this exegesis; hence I will content myself to these brief words here.

Secondly, this is a reference to the declaration of gratitude sung by the believers in the Hereafter when they see all the realities with their eyes and also witness the fulfillment of all promises of God. The words in Surah Yunus are: وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلّهِ رَبِّ الْعَالَمِيْنَ (10:10) (And their last cry will be: “Only God, Lord of the worlds, is in fact worthy of gratitude,” (10:10)).

Thirdly, these words are a total negation of intercession and deities. All deities and their intercession on whose basis the idolaters had no fear of Hereafter will be rendered baseless. None of them will be of any benefit to them. On that day, the idolaters will curse their deities and the deities will denounce these worshippers of theirs. Everyone will be brought before the One God. He will announce His decision and everyone will become aware that only God, Lord of the worlds, is worthy of gratitude. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 290)  

3. This is the proof of all the claims made earlier. He is all-wise and hence it is essential that He bring about a Day in which His perfect justice manifests itself and those who remained grateful to Him be rewarded for this behaviour. At the same time, He is all-knowing. Thus nothing will remain hidden from Him, nor is He dependent on information from someone else to decide matters. The succeeding verse explains this all-embracing knowledge of God. This statement and the earlier ones are expressed in an emphatic and explicit way. This means that when He alone is all-wise and all-knowing, who else but He can be worthy of being thanked by His creatures?

4. One example of this is the seed which is sown in the earth.

5. A very clear example of this are the angels who bring down God’s verdicts of good and evil regarding human beings. On the day, they are called to God’s presence, they narrate the report of these verdicts before Him.

6. Thus He does not need partners who help Him in governing this vast universe. Imam Amin Ahsan Islahi writes: 

… The reason the all-embracing nature of God’s knowledge is explained is that a big factor that leads to polytheism is the notion of the polytheists that what transpires in every nook and corner of this unfathomable universe cannot always remain in God’s notice; it is far-fetched that He be aware of every word and deed that emanates from each and every human being; It is inconceivable that He can be continuously aware of every sorrow that befalls a person. For this reason, they divided the various affairs of this universe and allotted a deity to each. To acquire favour with God, they invented various mediators and intermediaries. They worshipped the jinn as they thought that they brought news from the heavens. They regarded the angels as deities thinking that they interceded before God. This verse has refuted all those superstitions: God’s knowledge embraces everything; hence no one is His associate and partner. He Himself is governing all the affairs of this universe and does not need any help in this regard. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 291)  

7. Hence if a person makes a mistake, he does not need the intercession and recommendation of any other being. All sinners should come directly to His door.

8. The emphatic and arrogant manner in which the disbelievers were expressing their denial is answered here with the same emphasis.

9. This verse dispels the doubt on the impossibility of taking account of the words and deeds of so many people spread out in this vast earth.

10. Ie., if any mistake or sin has been committed, it will be forgiven and people will be blessed with favours of God which will never cease. The words رِزْقٌ كَرِيْمٌ form a comprehensive expression used by the Qur’an to refer to these favours and blessings.

11. Earlier how the Day of Judgement will become possible was mentioned. Here, its need is referred to: if it does not come, it means that the good and the evil are equal in God’s eyes even though this is illogical and against justice and fairness.

12. This is an assurance sounded to the Prophet (sws). He does not need to care about the foolish. It should be enough for his satisfaction that those blessed with knowledge, whether they are from the People of the Book or are the upright from his nation, corroborate his message. The attributes of عَزِيْز (powerful) and حَمِيْد (praiseworthy) mentioned in the verse to show that the the Day of Judgement – of which validation is intended here – is their requisite too. Also apparent from this secondarily is that real knowledge in the terms of the Qur’an is only the knowledge of God and the Hereafter.

13. Ie., they are in such deep error that now there is no possibility of their return. So, it is as if they have now been afflicted with the very torment they would have to face in the Hereafter. Here the Qur’an has answered the mockery of the arrogant people and in the words of Imam Amin Ahsan Islahi, it is a superb answer.

14. Ie., they should not be unafraid of God. These heavens and the earth of which the blessings and benefits they are reaping all the time can become a source of calamities for them as well.

The topic with which the surah began is revisited here in a new style. Imam Amin Ahsan Islahi writes:

… It was said in the first verse that whatever is in the heavens and the earth is in the hands of God and hence He alone deserves our gratitude both in this world and in the next. Here it is asked whether these arrogant people have not reflected on who is holding together the heavens which are stretched over them like a roof and the earth which is spread below their feet like a floor and from which they are benefitting. Obviously this task is beyond them. Had God not held them together, the heavens and the earth instead of giving benefit to them would have become a source of torment for them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 295)  

15. Ie., is a true seeker of the truth and has the ability to draw lessons.

16. David (sws) was an ordinary young man who lived in Bethlehem and belonged to the Judah tribe. He had slain the mighty Goliath in the first battle with Saul, as mentioned in Surah al-Baqarah. This should have been sufficient to endear him to the Israelties and so it did. Thus after the death of Saul, he was made the chief of the Judah tribe in Hebron and then after some years all the tribes of Israel chose him as their king. Jerusalem was conquered in his time and was made the capital of the kingdom. He ruled over a territory that spread from the Gulf of ‘Aqabah to the western shores of the Euphrates. He ruled this area till 965 BC. He earned a further favour of God when he was made a prophet and the Psalms was revealed to him which was the second formal book after the Torah.

17. This is a reference to the moving voice of David (sws) with which God blessed him. Imam Amin Ahsan Islahi writes: 

… In general, everything in this universe glorifies the Almighty and when it does so, it also joins others who glorify God. However, the way the Almighty specially blessed David (sws) with a gentle heart and a melodious voice, in a similar way He specially directed the mountains and the birds to join David (sws) when he glorified the Almighty and sang His hymns. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 300) 

18. Ie., taught him the art of melting iron. The words used are أَلَنَّا لَهُ. The antecedent of the pronoun is David (sws). However, no misconception should arise from it. The nature of this ascription is the same as when it is said: “The Taj Mahal was built by Shah Jahan.”

19. The purpose is to delineate the fact that science had made such advancements in his time that mail coats were made in such a loosely fitted way that it seemed that they were made of cloth. In spite of being very easy to wear, they protected a person in the same way as something strong made from iron would. It was this skill that was so well developed as to make his army invincible. As a result, they became a the most formidable political power of that era.

20. Ie., he was also informed of the moral obligation of this blessing of God: he was to consider it to be a God-given trust and remember that the God Who has blessed them with this favour is watching all the time where he will be using it.

21. Ie., put it into his service. The لِ in لِسُلِيْمَان shows that the verb سَخَّرْنَا is suppressed here. Solomon (sws) was the son of David (sws) who succeeded him both as a prophet and as a ruler. His era was around 965 to 926 BC. The meaning of subduing the wind for him is that his fleets were so advanced that they could travel for months in the sea. Explanation follows.

22. The cause is mentioned to connote its effect and the purpose is to refer to the sailing of ships from one place to another, as has been mentioned in the translation. Imam Amin Ahsan Islahi writes: 

… This is because the real power Solomon (sws) had was regarding winds. Obviously, the long travels were only possible if these ships were of large size and at the same time the system to control the wind so profound and stable that they were able to sail in every type of sea while facing various types of winds. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 300)  

23. Ie., brass was extracted and melted in such a large quantity that it could be said that a spring of molten brass flowed in his kingdom.

24. Ie., God had blessed him with such knowledge as well through which he would control mischievous jinn and use them to carry out various tasks.

25. The implication is that this miracle of controlling the jinn was actually at God’s behest and if they had disobeyed, God would have directly punished them.

26. From here onwards, details of the tasks which Solomon (sws) assigned to the jinn are mentioned.

27. The most prominent feature of ancient buildings was their arches. The art of architecture and construction would be displayed the most on them. It is for this reason that the Qur’an has mentioned them. Their mention spontaneously evokes in the mind buildings having grandeur. They do not need to be mentioned separately.

28. Obviously, they must be pictures and statues which did not possess any religious sanctity and must have had artistic preeminence. This is because Solomon (sws) would never have done anything which was prohibited by the shari‘ah given to him. The words of Deuteronomy are: 

Cursed is anyone who makes an idol—a thing detestable to the Lord, the work of skilled hands—and sets it up in secret. (27:25)

Similarly, it is stated in Exodus:

I am the Lord your God, who brought you out of Egypt, out of the land of slavery. You shall have no other gods before me. You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God. (Exodus, 20:2-5) 

29. These words highlight his generosity: just as art, science and architecture had reached their pinnacle, in a similar way, serving the poor was also an obligation of the state and it was vigilantly and generously arranged for. Imam Amin Ahsan Islahi writes: 

... If the large heartedness and munificence of a person needs to be highlighted, only two words in Arabic are sufficient of this: لَهُ قُدُوْرٌ رّٰسِیٰتٌ. It is this metaphor which classical Arab poets like Ḥatim
al-Ta’i (d. 578 AH) use for their generous people. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 305) 

30. Ie., with these favours, God had also directed David (sws) and his family to not go astray after receiving them and remain steadfast on the path he was guided to by his Lord while showing gratitude.

31. This is an admonition as well as an expression of trust by God in a trusted servant. The implication is that the test of gratitude is a difficult one. Few succeed in it. However, it is hoped that Solomon (sws) will be among them.

32. Indications in the verse are that termites are being referred to.

33. Ie., it became evident to the jinn too the extent of their knowledge which they would acquire through eavesdropping. The incident which brought this to light may have happened in somewhat the following manner: Solomon (sws) was personally supervising some construction work of his in which the jinn too were working when the time of his death arrived. His soul was claimed by the angel of death. When his chiefs, elders and family members saw that in spite of his death, Solomon (sws)’s body was still standing through support from his staff, they let him stay in that position until the task reached its completion. This strategy worked for a considerable period of time. However, God had other plans. Thus during that time, termites ate away the bottom of the staff after which the dead body of Solomon (sws) fell to the ground.

34. Saba was an affluent nation of antiquity. The south western part of Yemen is also called Saba for precisely this reason. Its capital was Ma’arib of which the ruins can be found even today in that area. It was during 1100 BC to 115 BC that this nation reached its zenith. After that its downfall set in. Finally, a God-sent calamity decimated it and devasted its dwellings.

35. Ie., a sign of the fact that whatever is available to them is not a product of their work; it is a favour of God. Hence, only He is worthy of their gratitude and worship and none else.

36. The dual mentioned in the verse does not grammatically refer to two orchards: it actually refers to two rows of orchards. This is in fact a picture of their area: as soon as someone entered it, he would see continuous rows of orchards on both sides of the main highway.

37. Ie., the Lord, who in spite of the mean and ungrateful attitude of people, is gracious to them and provides them with abundant favours.

38. Ie., the flood that came because of the dam’s destruction. The actual word used for it is عَرِمِ. It is the plural of عَرِمَة which refers to stones gathered in many layers one over the other. From here it came to be used as a structure or bulwark erected in a valley to stop water. In south Arabia, this word would be pronounced as عرمن. It is named Sadd-i Ma‘arib. Ma‘arib was the capital of Saba. It was a larage reservoir of water that was a means of irrigation and an extraordinary feat of the engineers of those times. It was probably destroyed somewhere between 542 to 570 AD as a result of which that lush and luxuriant land which was like Paradise on earth was destroyed. It turned into some trees having bitter fruit and some bushes of lotes. The reason probably was that the flood deposited a layer of mud or sand on the whole area which changed the nature of the trees which remained. Here the Qur’an has mentioned the destruction of this dam. The people of Saba were already on their way to decadence centuries earlier. This was like the final nail in their coffin, which destroyed them in their national capacity.

39. This happened in accordance with the law of rise and fall of nations which the Almighty has prescribed. Thus nations which stoop low with respect to morality and knowledge and instead of showing gratitude on the favours they receive from God become rebellious are destroyed. This destruction generally takes place in a gradual manner. However, at times a natural calamity precipitates their devastation. It is evident from the Qur’an that this is what happened with the nation of Saba. As a result of the flood, they were routed to such an extent that no nation subsequently existed by that name on the globe and its destruction became proverbial. Even today, when Arabs speak of the dismemberment of a community, they say تفرقوا أيدي سبا (they were devasted like the devastation faced by the nation of Saba. This obviously was not the torment which visits a nation once the truth has been conclusively communicated to it by a God’s messenger.

40. This is a reference to Syria and Palestine with which the nation of Saba had trade relations. The adjectival phrase بَارَكْنَا فِيهَا is used for them to point to the fact that that those areas were very fertile.

41. Ie., they were not hidden in nooks and corners. In fact, they were situated along the highway on which trade caravans passed.

42. These intervals were at such appropriate distances that the people could break their journey there and make a temporary stay.

43. The implication is that travel in that area became a pleasant walk. In the words of Imam Amin Ahsan Islahi, it is as if after making all those elaborate arrangements for them, providence had erected a placard for them at regular intervals on which was written that all the arrangement had been made for them so they could travel during the day as well as the night without any fear.

Words to the effect: “and remain grateful to the Lord,” are suppressed. The reason why they are suppressed is that every favour entails gratitude and it does not need to be mentioned in words. It is evident from this that whatever a person does through his intellect and knowledge is in fact a favour of God but a lack of insight induces him to attribute it to his own effort and planning.

44. Ie., transformed this park into a ruin and wreck. Imam Amin Ahsan Islahi writes:  

These words are not uttered by them; they in fact portray what emanated from their very existence. The attitude they adopted after being blessed with so many favours showed that they did not deserve them; they in fact deserved that their settlements be ruined and their journeys become difficult for them and that all their favours be confiscated from them. Several examples of such portrayal of situations have passed by in previous surahs. It has been explained earlier that the real evidence is that of the situation and not what is uttered by words. The words of the Jews cited by the Qur’an
(93:2) قَالُوۡا سَمِعۡنَا وَ عَصَیۡنَا (They said: “We listened and we disobeyed,” (2:93)) are also a portrayal of their situation and are not verbal utterances. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 310)  

45. Ie., they were consigned to the past and were totally routed.

46. Thus it is evident from history that the Ghassanids went off to Jordan and Syria and the tribes of Asw and Khazraj made Yathrab as their place of dwelling. Similarly, the Banu Khuza‘ah inhabited the land of Tihamah which is near Jeddah. The people of Azd settled in Oman while the  Lakhm, Jidham and Kindah took refuge in whichever places they could. Ultimately, the name of Saba and that of the nation of Saba is all that remained.

47. Ie., a sign of the fact that every blessing of God is in fact God’s grace and favour. This is because He has bestowed these to people as a test to see whether they are grateful after receiving these favours or show ingratitude. Moreover, one day the result of this test will also be declared: for the nations in this world and for individuals in the Hereafter, when every one will be recreated for the purpose of reward and punishment.

Imam Amin Ahsan Islahi has pointed to another aspect of this anecdote. He writes: 

... A little deliberation shows that the account of the people of Saba is repeated here twice. First, after mentioning the fertility and luxuriance of their land, their ungratefulness and its consequence are alluded to and second, after referring to their social development and advancement in trading, their dispersion and scattering about as a consequence of their ungratefulness is mentioned. This style has been adopted so that the real purpose for which this account is narrated does not disappear from the eyes. Several examples of this subtle style exist in the Qur’an. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 310)  

48. The “thought” alluded to here is the one Satan expressed after he had disobeyed God’s directive of prostrating before Adam. It is cited by the Qur’an in verse 17 of Surah al-A‘raf.

49. This group can constitute a very small number, but never has a nation of this world ever remained devoid of it. It can be observed in present and past nations. No historical reference is needed for this. When a nation becomes decadent, this group has to bear its consequences as well. The Qur’an (8:25) has stated that people should guard against the upheaval which will not afflict the merely the unjust.

50. Ie., from the Hereafter.

51. Ie., after giving respite to Satan, the Almighty has not consigned the world to him; in fact, He is watching over everything. Thus He neither allows Satan to exceed his limits nor deprives human beings from His help if they adopt the right attitude.

52. Ie., they should be called so that God also can have a glimpse of them and their whereabouts.

53. This is reference to the angels because the Quraysh who are the addressees of this surah regarded them to be daughters of God and worshipped them in this capacity. It is stated that like all other people, many among them too will be so horrified at that time that they will not be able to gather what has happened and what their Lord has said during this time, much less trying to cajole and convince God interceding on behalf of someone.

54. The sky has been mentioned with the earth because water comes down from the sky, the sun shines in the sky and all climatic changes originate from the sky. It is as a result of all this that plants sprout from the earth, vegetation becomes lush and luxuriant and crops show their splendour.

55. Since the addressees of the Qur’an acknowledged this fact, the Qur’an, after posing the question, has answered it itself and moved the discourse forward.

56. Ie., since the Prophet (sws) and his addressees both regard God to be the sustainer and provider, whatever is being said ahead is only a consequence of this belief. If even after this they intend to argue, then their matter rests with God. He will decide who among the two is on the right path and who has gone astray. No debate is needed on it anymore. Such a statement obviously can only be given when the addressees have resorted to fraud and deception and are not even prepared to accept the obvious consequences of established facts.

57. This style reflects threat, warning, sarcasm and humiliation. The implication is: who and where are those that have such a high status and profound wisdom that they have been made partners of God in His divinity?

Here, at the end, the same topic which was brought up in verse 22 is brought to a completion in a different style.

58. It is stated at numerous instances in the Qur’an that like other messengers, Muhammad (sws) was not merely sent to his nation; he was in fact sent to all mankind. It is precisely for this reason that when he saw the stubbornness and obduracy of his nation, he presented his message to the tribes of Aws and Khazraj and after them the People of the Book and the heads of states who ruled nearby countries. As a result of this, it was because of the help of those who professed faith that the arrangement for conclusive communication of the truth became possible at the global level and the institution of prophethood was terminated forever. Now it is the responsibility of this ummah – which continues to exist after them one generation after the other as supporters of the foremost helpers – to communicate this message. Muhammad’s nation too had the good fortune that later most of it embraced faith and became ready to discharge the responsibility which the Qur’an has called bearing witness to the truth before other people of the world.

59. Ie., do not know how great a deprivation this is for them and how grave will be its consequences.

60. The implication is: on what support are they demanding to know the time of arrival of the torment? Do they not know that when it arrives, it will not be averted?

61. Ie., the torment and after that the Day of Judgement.

62. Words to this effect have actually been suppressed here. This suppression of the answer to the conditional clause is in accordance with the conventional style of Arabic and is done at instances when the horrific nature of the situation is beyond words.

63. Ie., the poor and the masses who because of their poverty and humble status are used by their elders and chiefs for their own purpose.

64. It is evident from this argument that both had been intentionally denying the truth. The truth was neither hidden from the leaders nor their followers because God’s messenger had conclusively conveyed it to them.

65. The implication is that none of their excuses will be entertained and they will be consigned to torment. At that time, they will regret following their leaders even though their conscience stopped them from this and finally made them reach this fate.

66. This punishment will be in retribution of the crime of putting on the yoke of slavery of others.

67. Ie., do not understand that this is a trial of patience and gratitude which the Almighty has created in this way but judge good and evil on its basis.

68. The actual words are: جَزَآءُ الضِّعْفِ. They denote the meaning of both single as well as manifold. There is no reason to confine it into the meaning of twofold.

69. The actual words are: يَسْعَوْنَ فِي آياتِنَا مُعَاجِزِيْنَ. A governing noun (muḍaf)) suppressed in them after فِي that has been indicated in the translation.

70. A depiction of humiliation and helplessness is evident here.

71. The implication is that if God gives abundantly to some, then it does not mean that verdicts of right and wrong be passed on its basis; on the contrary, this is because what is provided by Him should be spent for His cause since this is a requisite of gratitude. It is evident from this that what is said earlier is repeated here for pecisely this purpose. A little deliberation shows that at both places the prelude is the same but the purport is distinct.

72. Ie., the Idolaters as well as those who they had regarded as their deities.

73. This question will be posed to elicit the testimony of the prophets stated in the Qur’an; ie., as an expression of acquittal from the angels and as conclusive communication of the truth for the Idolaters.

74. This is an immediate expression of disgust on the part of the angels as soon as they hear that they were regarded as associates of God. They will say that He is exalted from such relationships and only are to blame those who have made this allegation on them.

75. This sentence is an expression of seeking help. The implication is that if these people are now trying to implicate the angels, their only helper is God and it is only through His help that they can be acquitted of their allegations. This is because He knows the unknown and nothing is hidden from Him.

76. Ie., when in their estimation they worshipped the idols of angels, they in fact worshipped the jinn. This is because their soothsayers and religious pundits had fashioned the whole system of polytheism and idol worship through the help and consent of the jinn.

77. Ie., those people regarded the jinn to have knowledge of the unknown and to be a source of harm and benefit and the miscreants among the jinn were also happy at this.

78. Ie., clear and explicit revelations that light up the heart and the mind.

79. Ie., the Prophet is a human being like them and is not God’s messenger as he claims.

80. Ie., when no ambiguity remained about it. They saw it as the dazzling midday sun. The ل in لِلْحَقِّ is in the meaning of فِيْ and such usage is common in Arabic.

81. They stated this because the miraculous eloquence and potent effect of the Qur’an could not be denied even by its enemies. The only way out was to regard it to be a product of magic and to try to convince people to not it consider having a divine origin; they were to regard it to be of the same genre as poetry and oration they were so used to from their own poets and orators.

82. The implication is that these mean and wretched people have gone astray after being given very little. Those who had much more splendour and majesty, means and resources were destroyed by the Almighty, what to speak of them.

83. The actual words are: اَنْ تَقُوْمُوْا. They express carrying out an intention. The implication is that a mob is not capable of pondering on facts and of understanding them. If people want to understand something disregarding any bias and prejudice, then the way to do this is to come alone or in pairs with the intention that if what they hear makes sense, they will definitely reflect on it. The reason is that if this is not the purpose, then a person cannot ponder on anything without any bias.

84. This sentence has been uttered after an interval so that the addressees can hear the next words after a little deliberation. The word “companion” refers to Muhammad (sws). The word used for it is صَاحِب. Imam Amin Ahsan Islahi writes: 

The word صَاحِب refers to the fact that the person they regard as mad and one possessed is not someone new to them: he is someone born and raised among them before their very eyes. In all this time, they saw that he was part of all their virtuous acts and abstained from all their vices. They found him to be sadiq (truthful) and amin (trustworthy) in every trial and test. They really trusted his insight and wisdom and regarded him to be someone very prudent; but today they are regarding this prudent person as one possessed. They should reflect whether he is possessed or whether they are the ones possessed. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 337)  

85. Ie., in spite of they not giving him due importance and on the contrary tormenting and harassing him, they can see how anxious and worried he is about their fate. This anxiety is not because he has gone mad but because God’s punishment is hovering over them and which he is actually seeing in his mind’s eye. Imam Amin Ahsan Islahi writes: 

... Here it may be kept in mind that it is not in metaphorical terms that a messenger of God sees the punishment looming over his nation; it is an absolute reality. A messenger is like a cloud of mercy for his nation, yet concealed in this cloud is the thunder of punishment as well if his nation rejects him. This worldly punishment is a prelude to the punishment of the Hereafter. For this reason, each messenger has warned his nation of both these punishments and warned them with such conviction as if he is seeing these punishments with his very eyes. Yet people devoid of insight regarded this conviction to be lunacy. The proclamation of wa sabaha made by the Prophet (sws) at the Ṣafa’ hill was a manifestation of this conviction. However, the leaders of the Quraysh instead of paying heed to it made fun of it.  (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 337)   

86. Ie., he has asked nothing for himself; if he has asked something it is for them that whoever among them wishes to tread the path that leads to God should come to him and hear him with full attention so that he can guide him to that path.

87. Ie., God is a witness to what the Prophet (sws) is doing in a selfless way and also a witness to how indifferently his addressees are listening to him even though whatever he is saying relates to their own benefit.

88. Ie., this thumping will take place in this world as well because God’s messenger has conclusively conveyed the truth to them and in the Hereafter too evil will be whacked by the truth when that great court of justice to which the God’s messengers have been calling people is set up.

89. These words are suppressed because of concomitant indications. Verse 18 of Surah al-Anbiya’ has explained this.

90. Hence no one should be misled that when that court is set up any difficulty will come in God’s way to pass judgement.

91. These words are also suppressed because of concomitant indications. Subsequent words explain this.

92. Ie., neither has evil any role in the first creation nor will it have any role when the act of creation takes place again.

93. Thus they should consider that if this second option is the case, they will be held guilty of denying God’s revelations and they well know the fate of this crime.

94. This is an answer to the conditional sentence and just as it is suppressed earlier in verse 31, it is also suppressed here.

95. Ie., sometimes they said that this claim of the messenger is mere falsity, the threat of punishment is a bluff, the warning of the Hereafter is a figment of some mental ailment and sometimes called the messenger a phony and his claim of messengerhood a fabrication. In other words, they uttered without thinking whatever came to their minds.

96. Ie., no wish will be granted. Imam Amin Ahsan Islahi writes: 

… They will want to accept faith but it will be futile. They will request for some respite but their call will not be heard. They will invoke their deities, but they too will not respond to them. In short, all doors of hope will be closed on them and they will have to face eternal despair. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 343)   

97. This is a reference to the ‘Ad, the Thamud and the people of Madyan etc whose anecdotes have been narrated in the Qur’an. It is evident from the verse that the judgements will be passed for nations in a chronological sequence.