40 Surah Mu'min

Tadabbur i Qur’ān
Sūrah al-Mu’min (40)

Sūrah al-Mu’min (40)
Central Theme
Like the previous sūrahs of this group, this sūrah too is based on tawḥīd (monotheism). Other
principal subjects of the Qur’ān are also discussed in it; however, not in a primary way but in a
secondary one – as a consequences of tawḥīd.
The Qur’ānic name of this sūrah is Ḥā Mīm. The next six sūrahs also share this name. All these
seven sūrahs are generally known as Ḥawā Mīm and like their names discuss similar topics. All
these sūrahs belong to the period when the extent of discussion between monotheism and
polytheism had become so intense that it was increasingly becoming difficult for the Prophet (sws)
and his companions to live in Makkah without exposing themselves to persecution. A slight hint of
migration can be seen in the previous sūrahs. These circumstances will gradually become very clear
in this and the succeeding sūrahs, and as a consequence the divine promise of support and help will
also continue to become even more evident. Muslims who were facing testing times are encouraged
in this sūrah, those who were facing danger are assured and those who in spite of having a
sympathetic attitude towards the call of the Prophet (sws) were as yet not openly supporting it
because of some expediency are guided that they should now throw caution to the wind and get
ready to strive for the supremacy of this call; the Almighty will help and support them
Analysis of the Discourse

Verses (1-6): This Book has been revealed by the God Who is dominant and mighty and also has
knowledge of all things. He also forgives sins and accepts repentance and is stern in retribution
and has control and authority. No one is worthy of worship except Him. Everyone will return to
Him and every one will be gathered before Him. Only those people are indulging in frivolous
arguments in opposition to this Book who are rejecters of reward and punishment. People who are
making hay in this land should not be a source of misconception for anyone. The history of
previous nations of this land is enough for a lesson to be learnt. These nations too indulged in
frivolous arguments to defeat the truth and vanquish the messengers of God. However, before they
could lay their hands on their respective messenger, a torment visited them. In a similar manner,
the law of retribution of God is coming into play for these arrogant people and because of their
rebelliousness and the anarchy they caused they will become the firewood of Hell.
Verses (7-9): Those who have become indifferent to God and the Hereafter relying on the
intercession of the angels should know that the favoured angels of God will not intercede for
those who rebel against Him; on the contrary, these angels are always busy in celebrating the
praises of their Lord and in extolling Him. They believe in God and continue to seek forgiveness
for the believers who repent from their evil ways and adhere to the right path.
Verses (10-12): A brief reference is given to the way in which the idolaters will confess their
crime on the Day of Judgement and plead before the Almighty, and the curse which God will lay
on them in response to these pleadings.
Verses (13-20): All mercies and calamities are in the control of God; hence only He is worthy of
12 Tadabbur-i-Qur’ān
being worshipped and obeyed. Exalted is He in status and lofty. No one can be aware of His secrets.
He is the sole master of the Day of Judgement and no one will be able to intercede for the idolaters.
Verses (21-22): Evidence is presented from history that nations who denied their respective
messengers who called them towards monotheism were visited by divine punishment and at this
instance their alleged deities could be of no avail to them. The Quraysh are warned that they too will
meet a similar fate if they follow suit.
Verses (23-55): A specific part of the account of Moses (sws) and the Pharaoh is recounted so that a
reminder can be sounded to the Prophet Muḥammad (sws) and his companions with regard to the
following points:
• the Quraysh are warned that with regard to power and might, the Pharaoh was much superior
to them; but when punishment visited them in retribution of their rejection of Moses (sws),
then nothing could be of avail to them.
• The Prophet (sws) and his companions are reminded that the trials they are facing at the hands
of their opponents should be borne with patience and perseverance; if they staunchly adhere to
their view victory will finally be theirs.
• During the course of this account, the character of a true believer belonging to the family of
the Pharaoh is also delineated. This delineation of his character teaches a lesson to the
Quraysh and it is also very encouraging for those who in spite of having sympathy for the
true call were hesitant in expressing and declaring it.
Verses (56-85): The arguments in favour of monotheism and the Hereafter found within man and
around him are referred to; the Quraysh are warned in explicit words and a promise of help is
made to the Prophet (sws) and his companions in a very definite manner.
Text and Translation
Section I: Verses (1-22)
ۡ ‫ﻟﺮﺣﻤﻦ‬
‫ﻟﺮﺣﻴﻢ‬ ٰ ۡ ٰ ‫ﺑﺴﻢ ﷲ‬ ۡ
‫ﻟﻄﻮل ) ﻵﻹ ٰﻟﻪ ﻵﻹ &ﻫﻮ ) ۡﻟﻴﻪ‬
ۤ ۡ
‫ ذي‬2 ‫ﺷﺪﻳﺪ ﻟﻌﻘﺎب‬
ۡ ۡ ۡ ‫ﻟﺬﻧﺐ و ﻗﺎﺑﻞ‬
‫ﻟﺘﻮب‬ ? <=‫﴾ ﻏﺎ‬٢ۙ ﴿ ‫ﻟﻌﻠﻴﻢ‬ ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬ ۡ ۡ ٰ ‫ﻟﻜﺘﺐ ﻣﻦ ﷲ‬ ٰ ۡ ‫ﻳﻞ‬#$‫ﺗ‬& ۡ ۡ ﴾ۚ ١﴿ ‫ﺣﻢ‬ ٓ ٰ
ۡ ۡ ‫ﻣﻦ‬
‫ و‬W ‫ﻌﺪﻫﻢ‬X ? ‫ &ب‬YZ‫ﻵﻹ‬ ۡ ۡ ‫ﻗﻮم & ۡﻧﻮح و‬
ٍ & ۡ ‫ﻗﺒﻠﻬﻢ‬ ۡ & ۡ ‫ﻛﺬﺑﺖ‬ ۡ ﴾٤﴿ ‫ ۡﻟﺒﻶﻹد‬IJ ‫ﻘﻠﺒﻬﻢ‬L ۡ & & & ‫ﻐﺮرك‬P ۡ & ۡ ‫و ﻓﻶﻹ‬RS‫ﻛ‬ۡ & ‫ﻟﺬﻳﻦ‬ ۡ ‫ ٰ ٰﻳﺖ ﷲ ٰ ﻵﻹ‬IJ ۤۡ ‫ﺎدل‬ & ‫﴾ ﻣﺎ &ﻳﺠ‬٣﴿ AB‫ﻟﻤﺼ‬ &ۡ ۡ
‫ﻠﻤﺖ رﺑﻚ‬c & ‫ﺣﻘﺖ‬ ۡ ‫ﻛﺬﻟﻚ‬ ٰ
‫﴾ و‬٥﴿ ‫ﺎن ﻋﻘﺎب‬c ‫ﻓﻜﻴﻒ‬ ۡ & & ۡ ‫ﻟﻴﺪﺣﻀﻮ ﺑﻪ ۡﻟﺤﻖ‬
ۡ h ‫ﻓﺎﺧﺬﺗﻬﻢ‬ ۡ & ۡ & ‫ﺟﺪﻟﻮ ﺑﺎﻟ ۡﺒﺎﻃﻞ‬ & ۡ & & ۡ ‫ﺑﺮﺳﻮﻟﻬﻢ‬
ۡ & ٰ ‫ﻟﻴﺎﺧﺬوه و‬ ۡ ۡ & ‫ﻣﺔ‬ d ‫ﻞ‬c
& & & ۡ
‫ﻫﻤﺖ‬
ۡ ‫ون‬RS‫ﻳﺴﺘﻐ‬ ۡ
ۡ & ۡ ‫ﻳﺆﻣﻨﻮن ٖﺑﻪ و‬ &
ۡ ۡ & ‫رﺑﻬﻢ و‬ۡ ‫ﻳﺴﺒﺤﻮن ﺑﺤ ۡﻤﺪ‬ ۡ & & ‫ﺣﻮﻟﻪ‬ u ۡ ‫ﻣﻦ‬ ۡ ‫ﻟﻌﺮش و‬ ۡ ۡ ‫ﻳﺤﻤﻠﻮن‬ &
ۡ ۡ ‫ﻟﺬﻳﻦ‬ ۡ ﴾o ٦﴿ ‫ﺻﺤﺐ ﻟﻨﺎر‬ & ٰ ۡ ‫ﻧﻬﻢ‬ ۡ & ‫و‬RS‫ﻛ‬ ۤ ۡ & ‫ﻟﺬﻳﻦ‬ ۡ Ir‫ﻋ‬
‫ﻟﻠﺬﻳﻦ‬
ٰ ۡ&ۡ ۡ ۡ ۡ ‫ﻗﻬﻢ ﻋﺬ ب‬ ۡ ‫ﺳﺒﻴﻠﻚ و‬ ۡ ‫ﺗﺒﻌﻮ‬ ۡ & ‫ﺗﺎﺑﻮ و‬ ۡ & ‫ﻟﻠﺬﻳﻦ‬ ۡ RS‫ﻓﺎﻏ‬ۡ ۡ ‫ﻋﻠﻤﺎ‬ ً ۡ ‫رﺣﻤﺔ و‬ً ۡ ۡ & ۡ ۡ& ٰ
‫دﺧﻠﻬﻢ ﺟﻨﺖ‬ ‫﴾ رﺑﻨﺎ و‬٧﴿ ‫ﻟﺠﺤﻴﻢ‬ ‫ء‬yz
ٍ ‫ﻞ‬c ‫وﺳﻌﺖ‬ ‫ﻣﻨﻮ { رﺑﻨﺎ‬
ٰ
‫ﻣﻦ ﺗﻖ ﻟﺴﻴﺎت‬ ۡ ‫ﻟﺴﻴﺎت ) و‬ ٰ & & ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬
‫﴾ و ﻗﻬﻢ‬٨ۙ ﴿ ‫ﻟﺤﻜﻴﻢ‬ & ۡ ۡ ‫ذرﻳﺘﻬﻢ ) ﻧﻚ ۡﻧﺖ‬ ۡ ٰ & ‫ﺟﻬﻢ و‬ ۡ ‫ﺑﺂ•ﻬﻢ و ۡزو‬
ۡ ٰ ‫ﻣﻦ‬ ۡ ‫ﻣﻦ ﺻﻠﺢ‬ ۡ ‫وﻋﺪﺗﻬﻢ و‬ ۡ & ۡ y‚‫ﻟ‬ ۡ ƒ‫ﻋﺪن‬ ۡ
ۡ ۡ IŠ ‫ﺗﺪﻋﻮن‬ ۡ & & ۡ ‫ﻣﻘﺘﻜﻢ‬
ۡ ۡ & ‫‹ﻔﺴﻜﻢ ۡذ‬ ۡ & ۡ ‫ﻣﻦ‬ ۡ AŒ• & ۡ ٰ ‫ﻟﻤﻘﺖ ﷲ‬ & ۡ ‫ﻳﻨﺎدون‬ ۡ & ‫و‬RS‫ﻛ‬ ۡ & ‫ﻟﺬﻳﻦ‬ ۡ ‫﴾ ن‬٩﴿ ‫ﻟﻌﻈﻴﻢ‬ & ۡ ۡ ‫ﻟﻔﻮز‬ &ۡ ۡ & ٰ u ۡ ۡ
‫ﻵﻹﻳﻤﺎن‬ ‫ﻳﻮﻣ†ﺬ ﻓﻘﺪ رﺣﻤﺘﻪ ) و ذﻟﻚ ﻫﻮ‬ ٍ ۡ
ۤu ۡ & ٰ & ٰ ۡ ۡ & & ‫ﻓﻨﺎ‬A‘ۡ ۡ ۡ ۡ ۡ ۡ ‫• و‬B‫ﺛﻨﺘ‬ ۡ ۡ ۤ ۡ& ۡ&& ۡ
”•‫ﺑﺎﻧﻪ ذ &د‬ ‫﴾ ذﻟﻜﻢ‬١١﴿ ‫ﺳﺒﻴﻞ‬ ٍ
ۡ ‫ﻣﻦ‬ ۡ ‫“<وج‬ٍ ۡ & IŠ ‫ﻓﻬﻞ‬ ‫ﺑﺬﻧﻮﺑﻨﺎ‬ ‫• ﻓﺎﻋ‬B‫ﺣﻴﻴﺘﻨﺎ ﺛﻨﺘ‬ ‫ﻗﺎﻟﻮ رﺑﻨﺎ ﻣﺘﻨﺎ‬ ﴾١٠﴿ ‫ون‬RS‫ﻓﺘﻜ‬
ًۡ ۡ & ‫ل‬#$‫ﻳ‬ ٰ ۡ & ۡ & ‫ﻟﺬي‬
ۡ ‫﴾ &ﻫﻮ‬١٢﴿ AB‫ﻟﻜﺒ‬ ۡ ۡ ۡ ٰ & ۡ & ۡ ۡ& ۡ& ۡ ۡ & ۡ ۡ& ۡ u ۡ & ٰ
‫ﻟﻜﻢ ﻣﻦ ﻟﺴﻤﺂء رزﻗﺎ ) و ﻣﺎ‬ & & ‫ﻳﺘﻪ و‬ ٖ ٰ ‫ﻳﺮﻳﻜﻢ‬ Ir‫ﺗﻢ { و ن ﻳ–<ك ٖﺑﻪ ﺗﺆﻣﻨﻮ ) ﻓﺎﻟﺤﻜﻢ ﷲ ﻟﻌ‬RS‫ﷲ وﺣﺪه ﻛ‬
Sūrah Mu’min (40) 13
ۡ & ”™‫ﻳﻠ‬ۡ& ۡ ۡ & ٰ & ۡ ۡ & ٰ ۡ ‫ﻟﺪﻳﻦ و ۡﻟﻮ —<ه‬ & •B‫ﻣﺨﻠﺼ‬ ۡ ۡ & ٰ &ۡ & ۡ & ‫ﻣﻦ‬
ٖ ۡ ‫ﻣﻦ‬
‫ﻣﺮه‬ ۡ ‫ﻟﺮوح‬ { ‫رﻓﻴﻊ ﻟﺪرﺟﺖ ذو ﻟﻌﺮش‬ ﴾١٤﴿ ‫ون‬RS‫ﻟﻜ‬ ۡ ‫ﻟﻪ‬ ‫﴾ ﻓﺎدﻋﻮ ﷲ‬١٣﴿ ‫ﻳﻨﻴﺐ‬ ۡ ‫ﻳﺘﺬ—< ﻵﻹ‬&
ۡ ٰ & ۡ&ۡ
ۡ ۡ ‫ﻟﻤﻠﻚ‬ ٌ ۡ ‫ﻣﻨﻬﻢ‬ ٰ
ۡ & ۡ ‫ ﷲ‬Ir‫ﻳﺨ•” ﻋ‬ ٰۡ ۡ & ٰ ‫ﻫﻢ‬
ۡ & ‫ﻳﻮم‬
ۡ ﴾١٥ۙ ﴿ ‫ﻳﻮم ﻟﺘﻶﻹق‬ ۡ ‫ﻟﻴﻨﺬر‬ۡ& & ‫ﻣﻦ‬
ۡ ‫ﻳﺸﺂء‬ ۡ Irٰ ‫ﻋ‬
‫ﻟﻴﻮم ) ﷲ ﻟﻮ ﺣﺪ‬ ‫ء ) ﻟﻤﻦ‬yz ‫ ﻵﻹ‬žŸ ‫ﺑﺮزون‬ ‫ﻋﺒﺎده‬
ٖ ‫ﻣﻦ‬
& ۡ & & ۡ ‫ﻳﻮم ۡ ٰﻵﻹزﻓﺔ ذ‬ ۡ & ۡ ۡ ‫﴾ و‬١٧﴿ ‫<ﻳﻊ ۡﻟﺤﺴﺎب‬¢
ۡ ‫ﻧﺬرﻫﻢ‬ &ۡ ٰ ۡ ۡ ‫ﻇﻠﻢ‬ ۡ& ۡ ‫‹ﻔﺲ ﺑﻤﺎ ﻛﺴ‬ ۡ & & ٰۡ & ۡ ۡ ۡ
‫ﻟﻘﻠﻮب ﻟﺪي‬ ‫ﻟﻴﻮم ) ن ﷲ‬ ‫ﺒﺖ ) ﻵﻹ‬ d ‫ﻞ‬c ‫﴾ ﻟﻴﻮم ﺗﺠﺰي‬١٦﴿ ‫ﻟﻘﻬﺎر‬
ۡ ۡ ۡ &ٰ & ۡ & & ”•‫ﺗﺨ‬ ۡ& &ۡ ۡ & & ‫ﺷﻔﻴﻊ‬
& ۡ ﴾١٨¤ ﴿ ‫ﻳﻄﺎع‬ ۡ ‫ﺣﻤﻴﻢ و ﻵﻹ‬ ۡ ‫ﻣﻦ‬ ۡ ٰ
ۡ •B‫ﻟﻠﻈﻠﻤ‬ ۡ ٰ ۡ
‫ ﺑﺎﻟﺤﻖ ) و‬y§‫ﻘ‬P ‫﴾ و ﷲ‬١٩﴿ ‫ﻟﺼﺪور‬ ‫• و ﻣﺎ‬B‫ﻵﻹﻋ‬ ‫ﻌﻠﻢ ﺧﺂ•ﻨﺔ‬P ٍ ٍ ‫• ¦ ﻣﺎ‬B‫ﻟﺤﻨﺎﺟﺮ ﻛﻈﻤ‬
& ۡ & & ۡ ‫ﻵﻹرض‬ ۡ & ۡ ‫﴾ و ۡﻟﻢ‬٢٠﴿ AB‫ﻟﺒﺼ‬
ۡ ۡ IJ ‫و‬AB‫ﻳﺴ‬ & ۡ
& ۡ ۡ ‫ﻟﺴﻤﻴﻊ‬ ٰ ۡ & ۡ ‫دوﻧﻪ ﻵﻹ‬
ۡ ‫ﻗﺒﺔ‬
‫ﻟﺬﻳﻦ‬ ‫ﺎن ﻋﺎ‬c ‫ﻛﻴﻒ‬ ۡ ‫و‬R©‫ﻓﻴﻨ‬ ‫ء ) ن ﷲ &ﻫﻮ‬y¨‫ﺑ‬ ٍ ۡ ‫ﻘﻀﻮن‬P ٖ ۡ & ‫ﻣﻦ‬ ۡ & ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫ﻳﺪﻋﻮن‬ ۡ
ۡ & ‫﴾ ٰذﻟﻚ‬٢١﴿ ‫ﻣﻦ و ٍق‬
‫ﺑﺎﻧﻬﻢ‬ ۡ ٰ ‫ﻟﻬﻢ ﻣﻦ ﷲ‬ ۡ ۡ & & & ٰ ‫ﻓﺎﺧﺬﻫﻢ ﷲ‬
ۡ & ‫ﺎن‬c ‫ﺑﺬﻧﻮﺑﻬﻢ ) و ﻣﺎ‬ && ‫ﻵﻹرض‬ۡ ۡ IJ ‫ﺛﺎر‬ ً & ۡ&ۡ
ً ٰ ‫ﻗﻮة و‬ ‫ﻫﻢ ﺷﺪ ﻣﻨﻬﻢ‬ ۡ & ) ‫ﻗﺒﻠﻬﻢ‬
ۡ & ‫ﺎﻧﻮ‬c ۡ ۡ ‫ﻣﻦ‬ ۡ ‫ﺎﻧﻮ‬cۡ&
ۡ &ۡ ٌ u &ٰ && ۡ & ‫ﺑﺎﻟﺒﻴﻨﺖ‬ ٰ ۡ ۡ&& &&ۡ ۡ ۡ ۡ
﴾٢٢﴿ ‫ﺷﺪﻳﺪ ﻟﻌﻘﺎب‬ ‫و ﻓﺎﺧﺬﻫﻢ ﷲ ) ﻧﻪ ﻗﻮي‬RS‫ﻓﻜ‬ ‫ﺎﻧﺖ ﺗﺎﺗﻴﻬﻢ رﺳﻠﻬﻢ‬c
In the name of God, the Most Gracious, the Ever Merciful.
This is Ḥā Mīm. The revelation of this Book is from God, the Mighty One, the All-Knowing,
Who forgives sins, accepts repentance, is stern in punishment and is very powerful. There is no
god but Him. To Him is the return. (1-3)
None but those who deny reward and punishment are indulging in frivolous talk regarding the
revelations of God. So, let not their unchecked rambling in the land deceive you. Before them, the
people of Noah denied, and so did the factions after them. And each community planned to lay
hands on their messenger and indulged in frivolous talk through falsehood in order to defeat the
truth; but I smote them, and how stern was My punishment! And thus has word of your Lord been
fulfilled concerning those who have committed disbelief; they are about to enter Hell. (4-6)
Those who bear the Throne and those who stand around it give glory to their Lord while
celebrating His praises and believe in Him. And they implore forgiveness for those who have
embraced faith, saying: “Lord, Your mercy and your knowledge embrace all things; so, forgive
those who repent and follow Your path and shield them from the punishment of Hell. And our
Lord! Admit them to eternal gardens of Eden which You have promised them; and also those
from among their forefathers, spouses and progeny who are worthy of Paradise. Indeed, You are
the Mighty, the Wise One. And shield them from the evil consequences of deeds and those whom
You shielded on that Day from the evil consequences of deeds are ones whom You had mercy on.
And this is indeed supreme triumph. (7-9)
And it will be proclaimed to the disbelievers: “God’s aversion to you has remained much
greater than the aversion you have now to yourselves when you would be called to embrace faith,
but you would commit disbelief.” They shall say: “Lord, twice have You gave us death and twice
you gave us life; hence we now confess our sins. So, is there any way out from here?” This fate
came before you because when you were called to the one and only God, you would deny it; and
if partners were associated with Him, you believed in them. So, now the judgment rests with God
alone, the Most High, the Supreme One.’ (10-12)
It is He who shows His signs to you, and sends down sustenance from the sky for you. Yet none
take heed except the attentive. So, call God alone with true obedience to Him, however much the
disbelievers may dislike it. Exalted is He, Master of the throne. He sends the spirit which is among
His matters to whomsoever servant He chooses so that He may warn them of the day of meeting;
the day when they shall be totally exposed before their Lord. None of their things will be hidden
from God. Who shall reign supreme today? God, the One, the Almighty. Today every soul shall be
recompensed according to what it did. Today no injustice shall take place. Swift indeed is God’s
reckoning. (13-17)
And forewarn them of the approaching calamity when hearts will get stuck in the throats and
they will be choked with sorrow. On that Day, neither will be there any sympathizer for the
wrongdoers nor any intercessor whose pleading shall be heard. He knows the furtive look and the
secrets also which hearts conceal. And God will judge with fairness. And those whom they
invoke besides God will judge nothing. God alone hears all and observes all. (18-20)
Have these people never journeyed through the land so that they could have seen the fate of
those who have gone before them? They were far greater than them in prowess and in the signs
which they have left in the earth. Thus God seized them for their sins, and none could save them
from His grasp. This was because their messengers would come to them with open signs and they
denied them. So, God seized them. Indeed, He is Mighty and stern retribution. (21-22)
Explanation
1 & ۡ ۡ ‫ﻟﻄﻮل) ﻵﻹ ۤ ٰﻟﻪ ﻵﻹ &ﻫﻮ ) ۡﻟﻴﻪ‬
﴾٣﴿ AB‫ﻟﻤﺼ‬ ۡ ‫ذي‬2 ‫ﺷﺪﻳﺪ ۡﻟﻌﻘﺎب‬
ۡ ‫ﻟﺘﻮب‬ ? <=‫ۙ﴾ ﻏﺎ‬٢﴿ ‫ﻟﻌﻠﻴﻢ‬
ۡ ‫ﻟﺬﻧﺐ وﻗﺎﺑﻞ‬ ۡ ۡ ٰ ‫ﻟﻜﺘﺐ ﻣﻦ ﷲ‬
ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬ & ۡ ۡ ﴾ۚ ١﴿ ‫ﺣﻢ‬
ٰ ۡ ‫ﻳﻞ‬#$‫ﺗ‬ ٓ ٰ
Ḥām Mīm is the Qur’ānic name of this sūrah. A detailed discussion on the abbreviated letters
was done at the beginning of Sūrah al-Baqarah. Here, this much needs to be kept in mind that this
sūrah and all the remaining Makkan sūrahs of in this group share this name and the mood of each
ۡ ۡ ٰ ‫ﻟﻜﺘﺐ ﻣﻦ ﷲ‬ & ۡ ۡ portray a favour as well as sound an admonition to the
one of them is also the same.
The words ‫ﻟﻌﻠﻴﻢ‬ ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬ ٰ ۡ ‫ﻳﻞ‬#$‫ﺗ‬
opponents of the Qur’ān. The implication is that if the Almighty has revealed this Book with such a
thorough and elaborate arrangement, then the purpose is that people should give it due importance,
receive guidance from it and be grateful for this thorough arrangement of the Almighty for
providing them with guidance. Otherwise, they should remember that He is Mighty (‫ﻳﺰ‬Y¬ ۡ ) as well as
ۡ
All-Knowing (‫)ﻋﻠﻴﻢ‬. Since He is Mighty, He has power and control over everything; He can give all
kinds of punishment both in this world and in the next to the opponents of the Qur’ān and no one
can stop Him from this. Besides being Mighty, He is also All-knowing; Hence, He fully knows
which phase is the tussle that has ensued because of the elaborate revelation of this Book; He also
knows the way those people who are presenting this Book are being treated as well as the intentions
of those who are at the forefront of opposing it; He is also aware where these intentions have
reached and when it is essential to stop them. In other words, this Book is not the request of a
petitioner; it is a scripture of guidance revealed by the Mighty and All-Knowing God; hence, siding
by it carries a lot of significance and opposing it also carries severe and far reaching consequences.
God has mentioned His attributes in the words ‫ﻟﻄﻮل‬ ۡ ‫ ذي‬2 ‫ﺷﺪﻳﺪ ۡﻟﻌﻘﺎب‬
ۡ ‫ﻟﺘﻮب‬ ? <=‫ﻏﺎ‬: He is one
ۡ ‫ﻟﺬﻧﺐ و ﻗﺎﺑﻞ‬
Who forgives, accepts repentance, is stern in retribution and is also Mighty. The word ‫ﻃﻮل‬ ۡ means
“blessing, self-sufficience, might and gift.” I have preferred the meaning of “might” keeping in
view the contrasting style found in the verse.
The implication is that God has both these types of attributes and vested in Him are both types
of authority. So it is up to everyone to decide his course of action: he can either accept this Book
and expect to be forgiven by God’s mercy or oppose it and wait for His punishment and power to
manifest themselves.
& ۡ ۡ ‫ ﻵﻹۤ ٰﻟﻪ ﻵﻹ &ﻫﻮ ) ۡﻟﻴﻪ‬refer to the fact that if anyone is under the misconception that there is
The words AB‫ﻟﻤﺼ‬
1. This is Hā Mīm. The revelation of this Book is from God, the Mighty One, the All-Knowing, Who
forgives sins, accepts repentance, is stern in punishment and is very powerful. There is no god but Him. To
Him is the return.
someone other than God who is worthy of worship then he should remove this misconception. No
once except God is worthy of worship. On the Day of Judgement, everyone shall return to Him,
and all their matters shall be decided by Him. Neither will this return be to anyone else nor will
anyone else intercede without God’s permission.
ۡ ۡ & & & ۡ& ۡ ۡ ‫ ٰ ٰﻳﺖ ﷲ ٰ ﻵﻹ‬IJ

ۡ & ‫ﻟﺬﻳﻦ‬ ۤۡ ‫ﻳﺠﺎدل‬
& & ‫ﻣﺎ‬
2
﴾٤﴿ ‫ ﻟﺒﻶﻹد‬IJ ‫ﻘﻠﺒﻬﻢ‬L ‫ﻐﺮرك‬P ‫و ﻓﻶﻹ‬RS‫ﻛ‬
ٰ
The expression ‫ ٰ ٰﻳﺖ ﷲ‬refers
ٰ to the verses of the Book whose revelation is referred to in verse
two. By referring it to as ‫ ٰ ٰﻳﺖ ﷲ‬its aspect of being a conclusive argument is highlighted.
ۡ & ‫ﻟﺬﻳﻦ‬
The words ‫و‬RS‫ﻛ‬ ۡ refer to those people who had denied the punishment which the Qur’ān was
informing them of. It is mentioned at a number of instances in the Qur’ān that when the messengers
of God warned them of God’s punishment they regarded it to be a bluff and on the basis of their
worldly successes rejected this warning and made fun of it.
This verse refers to this aspect. It assures the Prophet (sws) and through him the Muslims that
the frivolous talk people are engaging in while opposing the Qur’ān are the ones who have
rejected its warnings of punishment. It is weighing down heavily on their conceit that if they
reject this Book and the one to whom it was revealed some punishment will visit them. Because
of their arrogance and haughtiness they do not want to accept this fact and since they find
themselves to be successful and affluent in life they make fun of it; however, no one should be
misled by their current affluence: history bears witness that there were many a nation which the
ۡ ۡ&&&
Almighty seized at their peak and they could not save themselves.
Though the words ‫ ﻟﺒﻶﻹد‬IJ ‫ﻘﻠﺒﻬﻢ‬L ۡ & ۡ ‫ ﻓﻶﻹ‬apparently address the Prophet (sws) yet the rebuke and
‫ﻐﺮرك‬P
anger found in them is directed at the rejecters of the Quraysh who inebriated with the pride of
their power and authority were not unable to understand that a punishment can visit them. The
repeated warnings of the Qur’ān only made them wonder that why would they be punished and
from where would this punishment come.
The word ‫ﻐﺮرك‬P ۡ & ۡ means “walking about and coming and going freely.” Occasion can also
incorporate the meaning of arrogance and conceit in it. I have tried to keep this aspect in
consideration.
ۡ & & ۡ ‫ﻟﻴﺪﺣﻀﻮ ﺑﻪ ۡﻟﺤﻖ‬ ۡ ۡ& ٰ & ۡ & & ۡ ۡ ۡ &

ۡ & ۡ & ‫ﺑﺎﻟﺒﺎﻃﻞ‬ & & & ۡ ۡ ۡ ‫ﻣﻦ‬ ۡ ۡ ‫ﻗﻮم & ۡﻧﻮح و‬
? ‫ &ب‬YZ‫ﻵﻹ‬ ۡ
ۡ & ۡ ‫ﻛﺬﺑﺖ‬
h ‫ﻓﺎﺧﺬﺗﻬﻢ‬ d ‫ﻞ‬c
‫ﻣﺔ ﺑﺮﺳﻮﻟﻬﻢ ﻟﻴﺎﺧﺬوه و ﺟﺪﻟﻮ‬ ‫ و ﻫﻤﺖ‬W ‫ﻌﺪﻫﻢ‬X ٍ & ۡ ‫ﻗﺒﻠﻬﻢ‬
3
﴾٥﴿ ‫ﺎن ﻋﻘﺎب‬c ‫ﻓﻜﻴﻒ‬ۡ
This verse presents historical evidence on what is said in the previous verse: before these
Quraysh, first the people of Noah (sws) and then subsequent nations (reference being to the
people of ‘Ād and the Thamūd etc) also denied their respective messengers and each nation
wanted to lay their hands on its messenger and tried to defeat his cause through their frivolous
talk. However, before they could seize their messenger, they were seized by God and what a stern
ْ (stern in retribution)
manner did He seize them in. This is evident from God’s attribute ‫ﺷﺪﻳﺪ ﻟﻌﻘﺎب‬
2. None but those who deny reward and punishment are indulging in frivolous talk regarding the
revelations of God. So, let not their unchecked rambling in the land deceive you.
3. Before them, the people of Noah denied, and so did the factions after them. And each community
planned to lay hands on their messenger and indulged in frivolous talk through falsehood in order to defeat
the truth; but I smote them, and how stern was My punishment!
and the purpose of using the word ‫ ﻋﻘﺎب‬here to connote punishment is to point that God sends His
punishment to such rebellious people is because of a natural consequence of their deeds; it is
certainly no injustice or oppression to them. Hence, one should learn a lesson from their fate; but
they are certainly not worthy of sympathy.
This verse indicates that this sūrah was revealed at the time when the leaders of the Quraysh were
consulting one another to lay their hands on the Prophet (sws). The Qur’ān has informed them that
if they have such intentions, they should fully contemplate its consequences. The assurance found in
this verse for the Prophet (sws) and his companions does not need any elaboration.
ۤۡ & ۡ
ۡ & ‫و‬RS‫ﻛ‬
& ٰ ۡ ‫ﻧﻬﻢ‬ & ‫ﺣﻘﺖ‬ ٰ
ۡ ‫ﻛﺬﻟﻚ‬
4
﴾o ٦﴿ ‫ﺻﺤﺐ ﻟﻨﺎر‬ ‫ ﻟﺬﻳﻦ‬Ir‫ﻠﻤﺖ رﺑﻚ ﻋ‬c ‫و‬
& refers to the ‫ﻠﻤﺔ ﻟﻌﺬ ب‬c mentioned in verse 71 of Sūrah al-Zumar earlier,
The expression ‫ﻠﻤﺖ رﺑﻚ‬c
ie. the overall decision of the Almighty that He communicated in response to the challenge of
Satan. This decision was that those who while leaving the path of God follow Satan shall all be
gathered in Hell. The verse under discussion says that just as this decision of God was fulfilled
for the previous nations, it has also been fulfilled for these disbelievers of the Quraysh and they
too shall be cast into Hell. In other words, the Prophet (sws) is directed to carry out his obligation;
whatever fate has been ordained for these people shall be encountered by them. Since the
punishment of God is the first step to Hell, hence this punishment is signified by the word Hell.
ً ۡ ‫رﺣﻤﺔ و‬
‫ﻋﻠﻤﺎ‬
ً ۡ ۡ & ۡ
‫ء‬yz
ٍ ‫ﻞ‬c ‫ﻣﻨﻮ { رﺑﻨﺎ وﺳﻌﺖ‬ ۡ & ٰ ‫ﻟﻠﺬﻳﻦ‬ ۡ & ۡ ۡ ‫ﻳﺆﻣﻨﻮن ٖﺑﻪ و‬
ۡ ‫ون‬RS‫ﻳﺴﺘﻐ‬ ۡ & ۡ & ‫رﺑﻬﻢ و‬
ۡ ‫ﺑﺤﻤﺪ‬ۡ ‫ﻳﺴﺒﺤﻮن‬ u ۡ ‫ﻣﻦ‬
ۡ & & ‫ﺣﻮﻟﻪ‬ ۡ ‫ﻟﻌﺮش و‬ ۡ & ۡ ‫ﻟﺬﻳﻦ‬
ۡ ۡ ‫ﻳﺤﻤﻠﻮن‬ ۡ
ۡ ٰ ‫ﻣﻦ‬ ۡ ‫ﻣﻦ ﺻﻠﺢ‬ ۡ & ۡ y‚‫ﻟ‬
ۡ ‫وﻋﺪﺗﻬﻢ و‬ ۡ ‫ﺟﻨﺖ‬ ٰ ۡ&ۡ ۡ ۡ ۡ ‫ﻗﻬﻢ ﻋﺬ ب‬ ۡ ‫ﺒﻴﻠﻚ و‬ ۡ & ‫ﺗﺎﺑﻮ و‬
ۡ ‫ﺗﺒﻌﻮ ﺳ‬ ۡ & ‫ﻟﻠﺬﻳﻦ‬ ۡ ۡ
ۡ RS‫ﻓﺎﻏ‬
‫ﺑﺂ•ﻬﻢ و‬ ۡ ƒ‫ﻋﺪن‬ ‫﴾ رﺑﻨﺎ و دﺧﻠﻬﻢ‬٧﴿ ‫ﻟﺠﺤﻴﻢ‬
5
﴾٩﴿ ‫ﻟﻌﻈﻴﻢ‬
&ۡ ۡ & ٰ u ۡ ۡ
& ۡ ۡ ‫ﻟﻔﻮز‬ ٰ
ٍ ۡ ‫ﻣﻦ ﺗﻖ ﻟﺴﻴﺎت‬
‫ﻳﻮﻣ†ﺬ ﻓﻘﺪ رﺣﻤﺘﻪ ) و ذﻟﻚ ﻫﻮ‬
ٰ &
ۡ ‫ﻟﺴﻴﺎت ) و‬ & ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬
‫ۙ﴾ و ﻗﻬﻢ‬٨﴿ ‫ﻟﺤﻜﻴﻢ‬ ۡ ٰ & ‫ﺟﻬﻢ و‬
& ۡ ۡ ‫ذرﻳﺘﻬﻢ ) ﻧﻚ ۡﻧﺖ‬ ۡ ‫ۡزو‬
These verses state that if these people depend on the recommendations of the angels and on its
basis are denying the warnings of the Prophet (sws), they should listen carefully: even the favoured
angels of God who lift His throne continue to remain fearful and afraid of Him and remain busy in
extolling Him and celebrating His praises; so one can only imagine of the rest of the angels.
ۡ & ۡ & ‫ و‬point to the fact that these angels are not inflicted with the claim of
The words ‫ﻳﺆﻣﻨﻮن ﺑٖﻪ‬
divinity; on the contrary, like the servants of God, they profess faith in Him.
&
Similarly, the words ۡ‫ﻟﻠﺬﻳﻦ ٰ ﻣﻨﻮ‬ ۡ & ۡ ۡ ‫ و‬highlight the fact that these angels continue to seek
ۡ ‫ون‬RS‫ﻳﺴﺘﻐ‬
repentance for people who profess faith in God so that God may shield them from the punishment
of this world and the next. In other words, this seeking of forgiveness by them is their
recommendation and is reserved for the believers.
This state of fear of the angels and their seeking forgiveness for the believers can be seen in the
4. And thus has the word of your Lord been fulfilled concerning those who have committed disbelief;
they are about to enter Hell.
5. Those who bear the Throne and those who stand around it give glory to their Lord while celebrating
His praises and believe in Him. And they implore forgiveness for those who have embraced faith, saying:
“Lord, Your mercy and your knowledge embrace all things; so, forgive those who repent and follow Your
path and shield them from the punishment of Hell. And our Lord! Admit them to eternal gardens of Eden
which You have promised them; and also those from among their forefathers, spouses and progeny who are
worthy of Paradise. Indeed, You are the Mighty, the Wise One. And shield them from the evil
consequences of deeds and those whom You shielded on that Day from the evil consequences of deeds are
ones whom You had mercy on. And this is indeed supreme triumph.
last verse of the previous sūrah and occurs in Sūrah Shūrā as well in the following words:
ۡ ۡ IJ ‫ﻟﻤﻦ‬ ۡ & ۡ ۡ ‫رﺑﻬﻢ و‬

ۡ ‫ون‬RS‫ﻳﺴﺘﻐ‬ ۡ ‫ﻳﺴﺒﺤﻮن‬
ۡ ‫ﺑﺤﻤﺪ‬ & ° ۡ
ۡ & & ‫ﻟﻤﻠ†ﻜﺔ‬ ۡ ‫ن‬R®‫ﻳﺘﻔ‬
ۡ ‫ﻣﻦ‬ ۡ & ٰٰ &
(٥:٤٢) .‫ﻵﻹرض‬ ‫ﻓﻮﻗﻬﻦ و‬ ‫ﻟﺴﻤﻮت‬ ‫ﺗ¯ﺎد‬
The heavens are almost ripping apart from above, and the angels glorify the name of their
Lord celebrating His praise, and seek repentance for the inhabitants of the earth. (42:5)
The purpose of mentioning this state of fear of the angels is to inform people who think that so
favoured are they to God and so much influence do they have on Him that they will not allow
their worshippers to be seized by God come what may. They should remain informed that the
angels are not inflicted with any such conceited notion. On the contrary, they are in a perpetual
state of submission to God and seek refuge from His anger and wrath.
The words ‫ﻟﺠﺤﻴﻢ‬ ۡ ۡ ‫ﻗﻬﻢ ﻋﺬ ب‬ ۡ ‫ﺳﺒﻴﻠﻚ و‬ ۡ & ‫ﺗﺎﺑﻮ و‬
ۡ ‫ﺗﺒﻌﻮ‬ ۡ & ‫ﻟﻠﺬﻳﻦ‬ ۡ ۡ ‫ﻋﻠﻤﺎ‬
ۡ RS‫ﻓﺎﻏ‬ ً ۡ ‫رﺣﻤﺔ و‬
ً ۡ ۡ & ۡ
‫ء‬yz
ٍ ‫ﻞ‬c ‫ رﺑﻨﺎ وﺳﻌﺖ‬explain the seeking of
forgiveness by the angels: they do not speak to their Lord as if they have some say in matters
under His jurisdiction; on the contrary, they consign every matter to the mercy and knowledge of
God because both are so profound that they embrace everything. For this reason, the Almighty
will deal with each person according to the requisites of His mercy and knowledge. With this
belief, they request forgiveness for those people who repent from their sins and after reforming
themselves follow the path of God. In other words, the angels continue to pray and advocate but
this prayer and advocacy is reserved for those who repent from their evil beliefs and practices
belonging to the jāhiliyyah period and become followers of the path of God. This is not for those
who are the enemies of the Messenger and his religion.
& ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬ ۡ ٰ & ‫ﺟﻬﻢ و‬
& ۡ ۡ ‫ذرﻳﺘﻬﻢ ) ﻧﻚ ۡﻧﺖ‬ ۡ ‫ﺑﺂ•ﻬﻢ و ۡزو‬
ۡ ٰ ‫ﻣﻦ‬ۡ ‫ﻣﻦ ﺻﻠﺢ‬ ۡ & ۡ y‚‫ﻟ‬
ۡ ‫وﻋﺪﺗﻬﻢ و‬ ٰ ۡ&ۡ ۡ
ۡ ‫ﺟﻨﺖ‬
The words ‫ﻟﺤﻜﻴﻢ‬ ۡ ƒ‫ﻋﺪن‬ ‫ رﺑﻨﺎ و دﺧﻠﻬﻢ‬further explain
this seeking of forgiveness by the angels: they pray that such people be granted Paradise who
become worthy of it by repenting and reforming themselves and for whom God has promised
Paradise. Moreover, these angels pray for only those among the forefathers, wives and progeny of
the believers who become worthy of it by repenting and reforming themselves. What is implied in
other words is that Paradise is not something which will be bestowed on someone merely because
of one’s relationship to someone or because of one’s family or lineage; on the contrary, only
those people will enter it who deserve it and who earn the blessings of the Almighty.
The sentence ‫ﻟﺤﻜﻴﻢ‬
& ۡ ۡ ‫ ﻧﻚ ۡﻧﺖ‬is an expression of intercession which is also cited through the
& ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬
tongue of Jesus (sws) in verse 120 of Sūrah al-Mā’idah. It has been explained there. These words
consign matters to God: He can do whatever He wants to; however, since God is also wise, He will
only do that which is based on His wisdom and justice. This seeking of forgiveness by the angels
is in fact their recommendation for the inhabitants of the earth, and its nature is the one which the
Qur’ān has stated and not one what these ignorant people have understood.
&ۡ ۡ & ٰ u ۡ ۡ
& ۡ ۡ ‫ﻟﻔﻮز‬ ٰ ٰ
ۡ ‫ﻟﺴﻴﺎت ) و‬ & ‫ و‬the word ‫ﻟﺴﻴﺎت‬ٰ
In ‫ﻟﻌﻈﻴﻢ‬ ‫ﻳﻮﻣ†ﺬ ﻓﻘﺪ رﺣﻤﺘﻪ ) و ذﻟﻚ ﻫﻮ‬ٍ ۡ ‫ﻣﻦ ﺗﻖ ﻟﺴﻴﺎت‬ ‫ﻗﻬﻢ‬ (sins) refers to its
consequences. To convey the outcome of an action, at times, a verb is used to connote its
consequence. In other words, the angels pray to God to protect the believers from the evil
consequences of their sins ie. brush away their sins so that they are protected from their evil.
&ۡ ۡ & ٰ u ۡ ۡ
& ۡ ۡ ‫ﻟﻔﻮز‬ ٰ ۡ ‫ و‬of angels point to the dreadful nature of the
The words ‫ﻟﻌﻈﻴﻢ‬ ٍ ۡ ‫ﻣﻦ ﺗﻖ ﻟﺴﻴﺎت‬
‫ﻳﻮﻣ†ﺬ ﻓﻘﺪ رﺣﻤﺘﻪ ) و ذﻟﻚ ﻫﻮ‬
Day of Accountability. To them, the real fortunate are people whom the Almighty protected from
the consequences of their sins; this to them is the greatest success and the real fortunate are the
ones who achieve this success.
As referred to earlier, the purpose of mentioning this seeking of forgiveness by the angels is to
explain that they continuously present their recommendations to God in favour of the believers.
However, the nature of this recommendation is the one stated and not the one on the basis of
which people have become unafraid of the Hereafter, and when they are reminded of the actual
reality they are impelled to debate and confrontation.
6 ۡ & & ۡ ‫ﻵﻹﻳﻤﺎن‬

﴾١٠﴿ ‫ون‬RS‫ﻓﺘﻜ‬ ۡ ۡ IŠ ‫ﺗﺪﻋﻮن‬ ۡ & & ۡ ‫ﻣﻘﺘﻜﻢ‬
ۡ ۡ & ‫‹ﻔﺴﻜﻢ ۡذ‬ ۡ & ۡ ‫ﻣﻦ‬ & ۡ ٰ ‫ﻟﻤﻘﺖ ﷲ‬
ۡ AŒ• & ۡ ‫ﻳﻨﺎدون‬
ۡ & ‫و‬RS‫ﻛ‬
ۡ ‫ن‬
This verse implies that people have pinned their hopes on their recommenders who they think
will secure for them the highest place before God; however, in the Hereafter, they will be informed
by a proclamation that the extent of wrath and anger the Almighty had on them when they would
be called through the messengers and they would arrogantly reject it would be much more than the
sorrow and anger they will have at that time on their misfortune and deprivation and on the
crooked thoughts and erroneous state of their leaders. The implication is that they will now have to
bear the consequences of their arrogance and of the wrath and anger of God and mourn their
misfortune. No one is now present to help them. Whatever has come before them has come after
ۡ ۡ ۡ ۡ & ۡ & ٰ & the
the truth has been conclusively conveyed to them ۡ from
ۡ
Almighty; they deserve only this.
The words ‫ ﻵﻹﻳﻤﺎن‬IŠ ‫ ذ ﺗﺪﻋﻮن‬are the locus of AŒ• ‫ﻟﻤﻘﺖ ﷲ‬. Faith here specially refers to faith in
tawḥīd. This is because only that faith is acceptable to God which exists with tawḥīd. It has been
stated in verse 45 of Sūrah al-Zumar that the greatest aversion which the rejecters have is for the
call of tawḥīd. In this sūrah too, it has been explained in verse 12 ahead that this anger of God on
them would be because when they were called to tawḥīd, they showed aversion to it and fondly
accepted shirk (polytheism).
& ٰ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
ۡ & & ‫ﻓﻨﺎ‬A‘‫ﻓﺎﻋ‬ ۤ ۡ&
7
ٍ
ۡ ‫ﻣﻦ‬
﴾١١﴿ ‫ﺳﺒﻴﻞ‬ ٍ ۡ & IŠ ‫ﻓﻬﻞ‬
ۡ ‫“<وج‬ ‫ﺑﺬﻧﻮﺑﻨﺎ‬ •B‫• و ﺣﻴﻴﺘﻨﺎ ﺛﻨﺘ‬B‫ﻗﺎﻟﻮ رﺑﻨﺎ ﻣﺘﻨﺎ ﺛﻨﺘ‬
On the Day of Judgement, these people will very obediently and clearly acknowledge their sins.
They would say that they did think that raising the dead back to life was something impossible and
for this reason while being unafraid of accountability they made fun of His messenger and His call.
They would go on to say that now that after the Almighty has given them death twice and life also
twice and thus made them clearly observe life after death, is there a way out from Hell so that they
can go afresh to the previous world and lead a life of faith and righteous deeds? Twice giving
death refers first to the state in which human beings were before this world was created and second
to the death which every living person is destined to face. Similarly, twice giving life refers first to
the life of this world and second to the life of the next world.
ۡ ۡ ۡ ٰ & ۡ & ۡ ۡ & ۡ & ۡ ۡ & ۡ ۡ & ۡ u ۡ & ٰ & ۤu ۡ & ٰ

8
﴾١٢﴿ AB‫ ﻟﻜﺒ‬Ir‫ﻓﺎﻟﺤﻜﻢ ﷲ ﻟﻌ‬ ) ‫ﺗﻢ { و ن ﻳ–<ك ٖﺑﻪ ﺗﺆﻣﻨﻮ‬RS‫ذﻟﻜﻢ ﺑﺎﻧﻪ ذ د•” ﷲ وﺣﺪه ﻛ‬
This verse alludes to the answer which will be given to these people by the Almighty: whatever
6. And it will be proclaimed to the disbelievers: “God’s aversion to you has remained much greater than
the aversion you have now to your selves when you would be called to embrace faith, but you would
commit disbelief.”
7. They shall say: “Lord, twice have You gave us death and twice you gave us life; hence we now
confess our sins. So, is there any way out from here?”
8. This fate came before you because when you were called to the one and only God, you would deny it;
and if partners were associated with Him, you believed in them. So now the judgment rests with God alone,
the Most High, the Supreme One.
they have encountered was the result of their stubbornness and obduracy; when they were called
to tawḥīd, they would run away from it and remain ardent supporters of shirk; so now the
decision rests with the Almighty and this decision is nothing but what they are now facing.
9 & ۡ & ‫ﻣﻦ‬

﴾١٣﴿ ‫ﻳﻨﻴﺐ‬ &
ۡ ‫ﻳﺘﺬ—< ﻵﻹ‬ ًۡ ۡ & ‫ل ﻟ‬#$‫ﻳ‬
‫ﻜﻢ ﻣﻦ ﻟﺴﻤﺂء رزﻗﺎ ) و ﻣﺎ‬ & & ‫ﻳﺘﻪ و‬ ٰ ۡ & ۡ & ‫ﻟﺬي‬
ٖ ٰ ‫ﻳﺮﻳﻜﻢ‬ ۡ ‫&ﻫﻮ‬
The verse implies that both mercy and calamity are in God’s hands. Hence one should fear Him
alone and pin hopes in Him only. He keeps showing both these aspects of His might. It is He
Who makes us observe thunder and lightning in the sky and it is He alone Who sends down rain
that opens all doors of sustenance and blessings of the earth. This is a clear proof of the fact that
both the heavens and the earth are in the control of one God. The thunder of punishment is in His
hands and so are the treasures of sustenance and nutrition.
& ۡ & ‫ﻣﻦ‬
The words ‫ﻳﻨﻴﺐ‬ &
ۡ ‫ﻳﺘﺬ—< ﻵﻹ‬ ‫ وﻣﺎ‬imply that both these facets of God keep manifesting themselves to
remind and instruct people; however, benefiting from them depends on the fact that a person is
inclined to observe them and also has a discerning mind. If a person becomes so blind in
following his desires that he does not have the courage to look at other things and learn a lesson
from them, then the greatest of signs cannot open the eyes of such a person.
ۡ & ٰ ۡ ‫ﻟﺪﻳﻦ و ۡﻟﻮ —<ه‬ ۡ ۡ & ٰ &ۡ

ۡ &‫• ﻟﻪ‬B‫ﻣﺨﻠﺼ‬
10
﴾١٤﴿ ‫ون‬RS‫ﻟﻜ‬ ‫ﻓﺎدﻋﻮ ﷲ‬
This verse addresses the Muslims. It says that if these Idolaters are not prepared to open their
eyes and show aversion to the belief of tawḥīd presented to them by the Muslims and fight with
them, then they should now not show any concern to them; in contrast to them, Muslims should
only call upon God without associating anyone with Him and worship Him with purity of
obedience.
ۡ& ۡ ‫ﻣﻦ ﻳﺸﺂ &ء‬ ٰ ‫ﻣﺮه‬ ۡ& ۡ ۡ & ٰ

ۡ & ”™‫ﻳﻠ‬ & ۡ
11 ۡ ‫ﻟﻴﻨﺬر‬
﴾١٥ۙ ﴿ ‫ﻳﻮم ﻟﺘﻶﻹق‬ ‫ﻋﺒﺎده‬
ٖ ‫ﻣﻦ‬ ۡ Ir‫ﻋ‬ ٖ ۡ ‫ﻣﻦ‬
ۡ ‫ﻟﺮوح‬ { ‫رﻓﻴﻊ ﻟﺪرﺟﺖ ذو ﻟﻌﺮش‬
The Almighty has an exalted status and is the master of the throne that governs all the universe.
No one can access Him. The deities whom these idolaters have regarded as His associates and
favoured ones have only been invented by them and have no basis. The court of God is beyond
the access of all.
ۡ & in ‫ﻋﺒﺎده‬ ٰ ‫ﻣﺮه‬ ۡ&
ۡ & ”™‫ﻳﻠ‬
The word ‫ﻟﺮوح‬ ٖ ‫ﻣﻦ‬ & ‫ﻣﻦ‬
ۡ ‫ﻳﺸﺂء‬ ۡ Ir‫ﻋ‬ ٖ ۡ ‫ﻣﻦ‬
ۡ ‫ﻟﺮوح‬ here connotes “divine revelation.” The reason
&
why divine revelation is signified by this word is obvious: just as the spirit (‫ )روح‬gives life to the
body, in a similar manner divine revelation gives life, warmth and light to the heart and intellect.
Jesus (sws) has referred to this in the following words: “Man does not live on bread alone, but on
every word that comes from the mouth of God,” (Matthew, 4:4). The attribute ‫ﻣﺮه‬ ٖ ۡ ‫ﻣﻦ‬ۡ highlights
the fact that this divine revelation is from among the matters of God whose full nature and form
cannot be understood by every person. Only he understands it whoۤ sends it or he who experiences
ۡ ‫ﻣﻦ ۡﻣﺮ ر‬
it. This fact is explained at another place in the following words: ‫ و ﻣﺎ‬I± & ۡ & ‫ﻟﺮوح ) &ﻗﻞ‬
ۡ ‫ﻟﺮوح‬ ۡ&³ۡ ‫و‬
ۡ & ‫ﻳﺴـﻠﻮﻧﻚ ﻋﻦ‬
9. It is He who shows His signs to you, and sends down sustenance from the sky for you. Yet none take
heed except the attentive.
10. So, call God alone with true obedience to Him, however much the disbelievers may dislike it.
11. Exalted is He, Master of the throne. He sends the spirit which is among His matters to whomsoever
servant He chooses so that He may warn them of the day of meeting.
ۡ ۡ
ً ۡ ‫ﻟﻌﻠﻢ ﻵﻹ‬ ۡ & ۡ ۡ & (And they ask you about al-rūḥ. Tell them: “This al-rūḥ is from
(٨٥:١٧) .‫ﻗﻠﻴﻶﻹ‬ ‫وﺗﻴﺘﻢ ﻣﻦ‬
among my Lord’s command. Little indeed is the knowledge given to you,” (17:85)). Readers may
look my explanation of the above cited verses.
The purpose of the words of the verse under discussion is that the exalted and lofty presence of
the Almighty cannot be accessed by any man or jinn so that they may be able to be informed of
some of His secret. The only way through which His will can be known is divine revelation
which he sends to those among His servants who He selects for this special purpose. In other
words, the means which these idolaters have invented to eavesdrop on the secrets of the unknown
are absolutely baseless. The only way to know of God’s likes and dislikes is divine revelation,
which the Almighty sends down to His messengers yet these wretched people have become
enemies of the Qur’ān and its presenter. Their over-weaning pride has led them to conclude that if
God was to make someone as His messenger, he should have been from among them. They do
not know that God selects for this position whomsoever He wants, and the one He selects really
deserves to be selected; not every claimant is worthy of it.
ۡ&
ۡ ‫ﻟﻴﻨﺬر‬ ۡ refers to the Day of Judgement because on that Day
In ‫ﻳﻮم ﻟﺘﻶﻹق‬ the expression ‫ﻳﻮم ﻟﺘﻶﻹق‬
everyone is to appear before their Lord. The real purpose of divine revelation and prophethood is
to inform people of this Day. This is the real issue which needs to be understood. If it is
understood, the door to understand all other issues is opened. If this is not understood, a person
cannot take a single step in the right direction. So the real mission of the messengers of God is to
guide people to this destination.
ۡ ۡ ٰ ۡ ۡ & ۡ&ۡ ۡ & ۡ ٰ ‫ ﷲ‬Ir‫ﻳﺨ•” ﻋ‬

ٌ ۡ ‫ﻣﻨﻬﻢ‬ ٰۡ ۡ & ٰ ‫ﻫﻢ‬
ۡ & ‫ﻳﻮم‬
ۡ
12
﴾١٦﴿ ‫ﻟﻴﻮم ) ﷲ ﻟﻮ ﺣﺪ ﻟﻘﻬﺎر‬ ‫ء ) ﻟﻤﻦ ﻟﻤﻠﻚ‬yz ‫ ﻵﻹ‬ž
Ÿ ‫ﺑﺮزون‬
The inner and outer self of every person will be exposed before God on that Day. Nothing will
remain hidden from God so that any witness or evidence is needed or that someone may tell a lie
or hide any of his blemishes or wrongly justify it or present a false recommendation for it.
On that Day, when everyone will be totally exposed and helpless before God, people will be
& ۡ&ۡ
ۡ ۡ ‫ﻟﻤﻠﻚ‬
addressed by the words ‫ﻟﻴﻮم‬ ‫( ﻟﻤﻦ‬Speak up! To whom belongs the sovereignty today). Where
are those intercessors and deities which these idolaters had set up as partners of God and thought
that they would save them from God?
ۡ ٰ
Since they will have no answer to give at that time, the Qur’ān gave the answer itself by the
ۡ
words: ‫( ﷲ ﻟﻮ ﺣﺪ ﻟﻘﻬﺎر‬Today sovereignty belongs to God alone, the One the Almighty). At that
time, no one will be able to be a friend to another nor be able to change a decision of God. I have
already presented my research on the word ‫ ﻗﻬﺎر‬at an appropriate place of this exegesis.
ۡ &ۡ ٰ ۡ& ۡ
ۡ ۡ ‫ﻇﻠﻢ‬ ۡ & & ٰۡ & ۡ ۡ
13
﴾١٧﴿ ‫<ﻳﻊ ﻟﺤﺴﺎب‬¢ ‫ﻟﻴﻮم ) ن ﷲ‬ ‫‹ﻔﺲ ﺑﻤﺎ ﻛﺴﺒﺖ ) ﻵﻹ‬
d ‫ﻞ‬c ‫ﻟﻴﻮم ﺗﺠﺰي‬
The verse implies: today is the day when the justice of the Almighty will completely manifest
itself; today everyone will be rewarded or punished according to his deeds; none will be wronged
or treated unjustly and all this will happen in the blink of an eye. No one should wrongly
conceive that this will take a lot of time; God is very quick in taking account.
12. The day when they shall be totally exposed before their Lord. None of their things will be hidden
from God. Who shall reign supreme today? God, the One, the Almighty.
13. Today every soul shall be recompensed according to what it did. Today no injustice shall take place.
Swift indeed is God’s reckoning.
& & ‫ﺷﻔﻴﻊ‬

ۡ ‫ﺣﻤﻴﻢ و ﻵﻹ‬ ۡ ٰ
ۡ •B‫ﻟﻠﻈﻠﻤ‬
ۡ ‫ﻣﻦ‬ ۡ ٰ ۡ & ۡ & & ۡ ‫ﻳﻮم ۡ ٰﻵﻹزﻓﺔ ذ‬ ۡ&ۡ ۡ ‫و‬
ۡ ‫ﻧﺬرﻫﻢ‬
14
﴾١٨¤ ﴿ ‫ﻳﻄﺎع‬ ٍ ٍ ‫• ¦ ﻣﺎ‬B‫ﻟﻘﻠﻮب ﻟﺪي ﻟﺤﻨﺎﺟﺮ ﻛﻈﻤ‬
ٰۡ
The word ‫ ﻵﻹزﻓﺔ‬means “that which has come near.” Here it is used for the Day of Judgement.
The reason for using this attribute of this Day is that people should not think that it is far off; it is
&
very near as is depicted in the following narrative: &‫ﻗﺎﻣﺖ ﻗﻴﺎﻣﺘﻪ‬ ْ ‫ﻓﻘﺪ‬
ْ ‫ﻣﻦ ﻣﺎت‬
ْ (he who dies, his day of
15
judgement has arrived). On the Day of Judgement, no one will be able to feel the time which
has lapsed between him and the arrival of its time; each person will think that he had just slept a
while ago and now woken up. In other words, this would mean that the time that is left for the
Day of Judgement of a person is the time of his life that he is to spend in this world; just as each
person’s death stands close by, similarly, the Day of Judgement too is at hand.
ٰۡ
Another aspect of the word ‫ ﻵﻹزﻓﺔ‬is that a nation to whom a messenger is sent faces the verdict of
the court of God. If the nation denies the messenger, then it is necessarily destroyed. This
destruction is like a lesser day of judgement which is like a prelude to the greater day of judgement.
Thus this word is meant to admonish the Quraysh that they should not regard the Day of Judgement
to be far off; its court is about to be set up; it will soon deliver its verdict. At the same time, they
should wait for the court of the finalٰ day which will give a final verdict in all matters.
& & ‫ﺷﻔﻴﻊ‬ ۡ ۡ ۡ
ۡ ‫ﺣﻤﻴﻢ و ﻵﻹ‬ ۡ ٰ ۡ & ۡ&&ۡ
The words ‫ﻳﻄﺎع‬ ٍ ٍ ‫• ﻣﻦ‬B‫• ¦ ﻣﺎ ﻟﻠﻈﻠﻤ‬B‫ ذ ﻟﻘﻠﻮب ﻟﺪي ﻟﺤﻨﺎﺟﺮ ﻛﻈﻤ‬depict the horrific nature of the Day:
it will be as if the hearts of the sinners have reached their throats, and they will be stricken with
grief and sorrow; neither will voice come out from the throat of a person to defend him nor will
they have any sympathizer or recommender who can utter a word in their support.
The word ‫ﺷﻔﻴﻊ‬ ۡ is qualified by the adjective: ‫ﻳﻄﺎع‬ & & to refute a claim of the idolaters. They thought
ٍ
that their deities were so dear and near to God that to pamper and cajole them He would
necessarily accept what they ask for. This word implies that these people will have no
recommender on that Day who has any say.
ۡ&
& ۡ & & ”•‫ﺗﺨ‬ &ۡ ۡ & ۡ
16
﴾١٩﴿ ‫ﻟﺼﺪور‬ ‫• و ﻣﺎ‬B‫ﻵﻹﻋ‬ ‫ﻌﻠﻢ ﺧﺂ•ﻨﺔ‬P
Any recommendation in favour of someone can only be effective for someone who is not aware
of the whole situation himself. The Almighty is aware of every small or big secret of every
individual; He even has knowledge of furtive glances and secrets hidden in the hearts; so how can
a recommendation have any weight before Him.
& ۡ
& ۡ ۡ ‫ﻟﺴﻤﻴﻊ‬ ٰ ۡ & ۡ ‫دوﻧﻪ ﻵﻹ‬ ۡ ۡ ۡ &ٰ
17
﴾٢٠﴿ AB‫ﻟﺒﺼ‬ ‫ء ) ن ﷲ &ﻫﻮ‬y¨‫ﺑ‬
ٍ ۡ ‫ﻘﻀﻮن‬P ٖ ۡ & ‫ﻣﻦ‬ ۡ & ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫ﻳﺪﻋﻮن‬ ۡ ‫ﺑﺎﻟﺤﻖ ) و‬ y§‫ﻘ‬P ‫و ﷲ‬
As far as this is concerned that a recommendation can turn a falsehood into truth and vice
versa, then there is no possibility of this either. Every decision of God will be according to the
truth and no one through his intercession or recommendation can turn God’s just decision into an
14. And forewarn them of the approaching calamity when hearts will get stuck in the throats and they
will be choked with sorrow. On that day; neither will be there any sympathizer for the wrongdoers nor any
intercessor whose pleading shall be heard.
15. See, for example: Ibn ‘Asākir, Tārīkh Madīnah Dimashq, vol. 37, 214.
16. He knows the furtive look and the secrets also which hearts conceal.
17. And God will judge with fairness. And those whom they invoke besides God will judge nothing. God
alone hears all and observes all.
unjust one.
ۡ & ۡ ‫دوﻧﻪ ﻵﻹ‬
ٍ ۡ ‫ﻘﻀﻮن‬P
The words ‫ء‬y¨‫ﺑ‬ ٖ ۡ & ‫ﻣﻦ‬ ۡ & ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫ﻳﺪﻋﻮن‬ ۡ ‫ و‬imply that as far as the false deities of the idolaters are
concerned, they will not have any authority whatsoever to decide any thing so that they would be
able to speak against or in defence
& ۡ
& ۡ ۡ ‫ﻟﺴﻤﻴﻊ‬ ٰ of someone.
The words AB‫ﻟﺒﺼ‬ ‫ ن ﷲ &ﻫﻮ‬substantiate what is said above: when the being who really sees
and hears is God, who else can have the right to make a judgement, and when sees and hears all,
how is it possible that a person through his recommendation can deceive God and lead Him to
make a wrong judgement. Moreover, these false deities can neither see nor hear. So on what basis
is it understood that they too will be able to judge in any matter of a person.
& ٰ ‫ﻓﺎﺧﺬﻫﻢ ﷲ‬
&& ۡ ۡ IJ ‫ﺛﺎر‬
‫ﻵﻹرض‬
ً & ۡ&ۡ
ً ٰ ‫ﻗﻮة و‬ ۡ & ) ‫ﻗﺒﻠﻬﻢ‬
ۡ & ‫ﺎﻧﻮ‬c
‫ﻫﻢ ﺷﺪ ﻣﻨﻬﻢ‬ ۡ ۡ ‫ﻣﻦ‬ ۡ & ‫ﻟﺬﻳﻦ‬
ۡ ‫ﺎﻧﻮ‬c &
ۡ ‫ﻋﺎﻗﺒﺔ‬ ‫ﺎن‬c ‫ﻛﻴﻒ‬ ۡ & & ۡ ‫ﻵﻹرض‬
ۡ ‫و‬R©‫ﻓﻴﻨ‬ ۡ & ۡ ‫و ۡﻟﻢ‬
ۡ ۡ IJ ‫و‬AB‫ﻳﺴ‬
18 ۡ ٰ ‫ﻟﻬﻢ ﻣﻦ ﷲ‬
﴾٢١﴿ ‫ﻣﻦ و ٍق‬ ۡ ۡ& &
ۡ & ‫ﺎن‬c ‫ﺑﺬﻧﻮﺑﻬﻢ ) و ﻣﺎ‬
This is a threat in unequivocal words to the Quraysh: if they are being so audacious enough to
reject the warnings of the Prophet (sws), have they never journeyed through this land to see the
fate met by their predecessor nations – which were much stronger and mightier than they and
were also superior to them in their feats of constructing structures and in their culture and
civilization? However, when the Almighty seized them in retribution of their sins, neither did
their power and numerical strength could be of any avail to them nor did their advancements in
architecture and civilization could be of any benefit to them nor did their idols and deities which
they regarded as their supporters and helpers could protect them. This reference is to the people
of the ‘Ād, Thamūd and Madyan etc the details of whose power, numerical strength and
architectural and cultural feats have been cited in the previous sūrahs. ْ
Here, the word ‫ ﺷﺪ‬also encompasses the meaning of ‫( ْﻋﻈﻢ‬greater) and A´‫( ﻛ‬more in number). For
ً with ‫ﻗﻮة‬ً & ً refers to signs related to
this reason, a mention of ‫آﺛﺎر‬ is very appropriate. The word ‫آﺛﺎر‬
cultural advancements and architectural feats. It is these signs which are always regarded by the
world to be marks of majesty and grandeur of nations. However, it is evident from the Qur’ān that
if a nation is devoid of faith, then these signs become manifestations of its downfall and decadence
and ultimately these signs become tombs of its collective existence.
ۡ &ۡ ٌ u &ٰ && ٰ ۡ ۡ&& &&ۡ ۡ ۡ ۡ ۡ&

ۡ & ‫ﺑﺎﻟﺒﻴﻨﺖ‬ ٰ
19
﴾٢٢﴿ ‫ﺷﺪﻳﺪ ﻟﻌﻘﺎب‬ ‫و ﻓﺎﺧﺬﻫﻢ ﷲ ) ﻧﻪ ﻗﻮي‬RS‫ﻓﻜ‬ ‫ﺎﻧﺖ ﺗﺎﺗﻴﻬﻢ رﺳﻠﻬﻢ‬c ‫ذﻟﻚ ﺑﺎﻧﻬﻢ‬
This is a delineation of the reason for the destruction of these nations: the messengers of God
came to them with very clear signs; however, inebriated with their power and strength and
worldly successes they did not pay any heed to the warnings sounded by their respective
messenger. Finally, they were seized by the Almighty and when this happened they could not set
themselves free from His grasp. God is powerful and stern in retribution. No technique or method
can avail a person when He is seized by God.
18. Have these people never journeyed through the land so that they could have seen the fate of those
who have gone before them. They were far greater than them in prowess and in the signs which they have
left in the earth. Thus God seized them for their sins, and none could save them from His grasp.
19. This was because their messengers would come to them with open signs and they denied them. So,
God seized them. Indeed, He is Mighty and stern retribution.
Section II: Verses (23-55)

In this section, the anecdote of Moses (sws) and the Pharaoh is narrated. The purpose of citing
it is to substantiate the claim mentioned in the previous verse: when a messenger is sent to a
nation and it denies him, then it is necessarily destroyed however much it may be superior with
regard to majesty, grandeur and architectural feats and cultural advancements. This anecdote is
meant to assure the Prophet (sws) and his companions; they should exercise patience and continue
to carry out their obligation; the leaders and chiefs of the Quraysh too will meet this fate if they
do not mend their ways. At the same time, the tale of a member of the Pharaoh’s family who was
a true believer is also narrated. For a long period of time, he hid his faith due to the circumstances
he was facing; however, when he saw that Moses (sws) and his preaching were facing a decisive
and final danger, he came out in the open and went all out to support Moses (sws).
The lessons hidden in the anecdote of this true believer will be explained in the exegesis of the
respective verses. Here some of its important aspects need to be kept in mind.
This anecdote has been recounted before the leaders of the Quraysh to inform them that true
sincerity for one’s nation is the one shown by this true believer and not one which they
conceitedly think. When he saw that his nation was treading the path of doom, he while rising
above all his personal interests endangered his own self by coming forward and attempting to
stop it from this fateful behaviour. On the other hand, the leaders of the Quraysh are spending all
their strength to push their nation to the punishment of God.
People who as yet had hidden their faith because of some expediency were conveyed through
this anecdote that in matters of faith expediency is considerable when the purpose is to protect
faith and to make sure of the welfare of the Muslims. If faith and the faithful face a decisive
danger in this regard, then it is essential to throw away all expediencies and come out in the open
much like what did this true believer did.
Weak and oppressed Muslims are taught and guided through this anecdote by informing them
that those who endanger their lives for the cause of truth like this true believer will find God to be
their helper and supporter.
Readers may now recite the coming verses in the light of this background.
ۡ ۡ ۡ ۡ& ۡ & ‫ﻗﺎرون‬ ۡ & ٰۡ & ٰ ٰ ٰۡ & ۡ ۡ ۡ

‫ﻣﻦ ﻋﻨﺪﻧﺎ‬ ‫ﺟﺂءﻫﻢ ﺑﺎﻟﺤﻖ‬ ‫﴾ ﻓﻠﻤﺎ‬٢٤﴿ ‫ﺳ·< ﻛﺬ ٌب‬ ٌ ٰ ‫ﻓﻘﺎﻟﻮ‬ ۡ & ‫ﻫﺎﻣﻦ و‬ ٰ ‫=<ﻋﻮن و‬ۡ ۡ IŠٰ ﴾٢٣ۙ ﴿ •B‫ﻣﺒ‬
ٍ ‫ﺳﻠﻄﻦ‬ ٍ ‫ ﺑﺎﻳﺘﻨﺎ و‬y¶‫و ﻟﻘﺪ رﺳﻠﻨﺎ ﻣﻮ‬
& ۡ ۡ ‫ و‬y¶‫ﻣﻮ‬
‫ﻟﻴﺪع‬ ٰ ۡ & ‫ﻗﺘﻞ‬ ۡ & ۡ ۤI¹ۡ ‫ذر ۡو‬ & ۡ ۡ ‫﴾ و ﻗﺎل‬٢٥﴿ ‫ﺿﻠﻞ‬
& ‫=<ﻋﻮن‬ ٰ ۡ ۡ ٰۡ & ۡ ۡ& ۡ&ۡ ۡ u ۡ& ٰ ۡ ۡ ۤۡ & & ۡ &
ٍ IJ ‫ﻳﻦ ﻵﻹ‬RS‫ﻗﺎﻟﻮ ﻗﺘﻠﻮ ﺑﻨﺂء ﻟﺬﻳﻦ ﻣﻨﻮ ﻣﻌﻪ و ﺳﺘﺤﻴﻮ ﻧﺴﺂءﻫﻢ ) و ﻣﺎ ﻛﻴﺪ ﻟﻜ‬
‫ﺑﻴﻮم‬ ۡ ‫ﻳﺆﻣﻦ‬& ۡ & ‫ ﻵﻹ‬AŒ‫ﻣﺘﻜ‬
ٍ
& ‫ﻞ‬c& ‫ﻣﻦ‬ ۡ ‫رﺑﻜﻢ‬ ۡ & ‫ و‬I±ۡ ‫ﻋﺬت ﺑﺮ‬& ۡ & ۡ »ۡ &
I¹ y¶‫﴾ و ﻗﺎل ﻣﻮ‬٢٦﴿ ‫ﻵﻹرض ﻟﻔﺴﺎد‬
ۡ ۡ ۡ ۡ&
IJ ‫دﻳﻨﻜﻢ ۡو ۡن ﻳﻈﻬﺮ‬ۡ & ۡ ‫ﺧﺎف ۡن &ﻳﺒﺪل‬ & I¹ۤۡ { ‫رﺑﻪ‬ u
ۡ & ‫ﻣﻦ‬ ٰ ۡ ۡ& ۡ & ٰ ۡ & ‫رﺟﻶﻹ ۡن‬ ً & ‫ﻘﺘﻠﻮن‬L ۡ & & ۡ ۤ‫ﻳﻤﺎﻧﻪ‬ & & ۡ ‫=<ﻋﻮن‬ ٌ ۡ & ‫رﺟﻞ‬ٌ & ‫﴾ و ﻗﺎل‬٢٧﴿ ‫ۡﻟﺤﺴﺎب‬
‫رﺑﻜﻢ ) و ۡن‬ ۡ ‫ﺑﺎﻟﺒﻴﻨﺖ‬ ‫ ﷲ و ﻗﺪ ﺟﺂء•ﻢ‬I±‫ﻘﻮل ر‬P u ۡ ‫ﻳﻜﺘﻢ‬ ۡ ۡ ‫ﻣﻦ ٰ ل‬ ۡ ¼ ‫ﻣﺆﻣﻦ‬
& ۡ ۡ && ۡ ٰ
‫ﻟﻜﻢ &ﻟﻤﻠﻚ‬ ‫ﻘﻮم‬P ﴾٢٨﴿ ‫ﻣ½<ف ﻛﺬ ٌب‬ ٌ ۡ & ‫ﻣﻦ &ﻫﻮ‬
ۡ ‫ﻳﻬﺪي‬ ۡ ۡ ‫ﻌﺪ•ﻢ ) ن ﷲ ٰ ﻵﻹ‬P ۡ & & ‫ﻟﺬي‬ ۡ ‫ﻌﺾ‬X &ۡ ۡ&ۡ & ً &
‫ﻛﺬﺑﻪ { و ۡن ﻳﻚ ﺻﺎدﻗﺎ ﻳﺼﺒﻜﻢ‬ u & ‫ﻓﻌﻠﻴﻪ‬ۡ ‫ﺎذﺑﺎ‬c ً ‫ﻳﻚ‬ &
‫﴾ و‬٢٩﴿ ‫ﺳﺒﻴﻞ ﻟﺮﺷﺎد‬ ۡ ‫ﻫﺪﻳﻜﻢ ﻵﻹ‬ ۡ & ۡ ۡ ۤ ‫رﻳﻜﻢ ﻵﻹ ﻣﺎ ۤ ٰري و ﻣﺎ‬ & ۡ ۡ ‫ﻣﻦ ۡﺑﺎس ﷲ ٰ ۡن ﺟﺂءﻧﺎ ) ﻗﺎل‬
ۡ & ۡ & ۤ ‫=<ﻋﻮن ﻣﺎ‬ & & ۡ ‫ﻓﻤﻦ‬
? ‫<ﻧﺎ‬À‫ﻳﻨ‬ ۡ Á ‫ﻵﻹرض‬ ۡ ٰ ‫ﻟﻴﻮم‬
ۡ ۡ IJ ‫ﻇﻬﺮﻳﻦ‬ ۡ ۡ
& ۡ & & ٰ ‫ﻌﺪﻫﻢ ) و ﻣﺎ ﷲ‬X ۡ ۡ ‫ﻣﻦ‬ ۡ ‫ﺛﻤﻮد و‬ ۡ & ‫ﻋﺎد و‬ & ۡ ۡ ۡ ۡ ۡ ‫ﻳﻮم‬ ۡ ۡ & ۡ & ۤۡ ۡ ٰ ٰ ۤۡ
‫ﻳﺮﻳﺪ‬ ? ‫ﻟﺬﻳﻦ‬ ٍ ‫ﻧﻮح و‬ٍ ۡ ‫ﻗﻮم‬ ‫﴾ ﻣﺜﻞ د ب‬٣٠ۙ ﴿ ‫ ب‬YZ‫ﻵﻹ‬ ۡ ‫ﻣﺜﻞ‬ ‫ ﺧﺎف ﻋﻠﻴﻜﻢ‬I¹ ‫ﻘﻮم‬P ‫ﻗﺎل ﻟﺬي ﻣﻦ‬
ۡ ‫ﻟﻪ‬ ٰ
u ‫ﻀﻠﻞ ﷲ & ﻓﻤﺎ‬P ‫ﻣﻦ‬ ۡ & ۡ ‫ﻣﻦ ﻋﺎﺻﻢ { و‬ ٰ
ۡ ‫ﻟﻜﻢ ﻣﻦ ﷲ‬ &
ۡ ‫ﻣﺪﺑﺮﻳﻦ { ﻣﺎ‬ ۡ
ۡ & ‫ﺗﻮﻟﻮن‬ & &
ۡ ‫ﻳﻮم‬ ۡ ﴾٣٢ۙ ﴿ ‫ﻳﻮم ﻟﺘﻨﺎد‬ ۡ & ۡ ‫ﺧﺎف‬
ۡ ‫ﻋﻠﻴﻜﻢ‬ & I¹ۤۡ ‫ﻘﻮم‬P ۡ ٰ ‫﴾ و‬٣١﴿‫ﻇﻠﻤﺎ ۡﻟﻠﻌﺒﺎد‬
ًۡ&
‫ﻣﻦ‬ ٍ
ً ۡ & ‫ﻌﺪه‬X ٰ ۡ & ۡ & ‫ ذ ﻫﻠﻚ‬y‚‫ﺣ‬ » ۡ & ‫ﺷﻚ ﻣﻤﺎ‬ ۡ & ۡ ‫ﺑﺎﻟﺒﻴﻨﺖ ﻓﻤﺎ‬ ٰ ۡ & ۡ ۡ & & ۡ& ۡ& ۡ
) ‫رﺳﻮﻵﻹ‬ ٖ ۡ ‫ﻣﻦ‬ ? & ‫ﻳﺒﻌﺚ ﷲ‬ ۡ ‫ﻟﻦ‬ ۡ ‫ﻗﻠﺘﻢ‬ ) ‫ﺟﺂء•ﻢ ٖﺑﻪ‬ ٍ IJۡ ‫زﻟﺘﻢ‬ ‫﴾ و ﻟﻘﺪ ﺟﺂء•ﻢ ﻳﻮﺳﻒ ﻣﻦ ﻗﺒﻞ‬٣٣﴿ ‫ﻫﺎد‬ ٍ
&ۡ ٰ ۡ ۡ ٰ ۡ ً ۡ & ۡ & ٰ ٰ ۡ & ۡ ٰ ٰ ٰ ۤۡ ۡ & & ۡ ۨ& ۡ & ٌ ۡ & & ۡ & ٰ & & ٰ
) ‫ ﻣﻘﺘﺎ ﻋﻨﺪ ﷲ و ﻋﻨﺪ ﻟﺬﻳﻦ ﻣﻨﻮ‬AŒ‫ﺳﻠﻄﻦ ﺗﻬﻢ ) ﻛ‬ ٍ AB‫ﻐ‬X ‫ ﻳﺖ ﷲ‬IJ ‫﴾ ﻟﺬﻳﻦ ﻳﺠﺎدﻟﻮن‬Ä ٣٤﴿ž‫ﻀﻞ ﷲ ٰ ﻣﻦ ﻫﻮ ﻣ½<ف ﻣﺮﺗﺎب‬P ‫ﻛﺬﻟﻚ‬
ٰ ٰ ‫﴾ ۡﺳﺒﺎب‬٣٦ۙ ﴿ ‫ﻵﻹﺳﺒﺎب‬ ۡ
ۡ ‫ ۡﺑﻠﻎ‬Ir‫ﻟﻌ‬ & & ۤ ۡ ‫ﺣﺎ‬ÇÈ ً ۡ IŠۡ ‫ﻳﻬﺎﻣﻦ ۡﺑﻦ‬ & ٰ ٰ ‫=<ﻋﻮن‬ & ۡ ۡ ‫﴾ و ﻗﺎل‬٣٥﴿ ‫ ﺟﺒﺎر‬AŒ‫ﻗﻠﺐ &ﻣﺘﻜ‬ ۡ & ٰ & & ۡ ٰ
‫ﻟﺴﻤﻮت ﻓﺎﻃﻠﻊ‬ ٍ ٍ ‫ﻞ‬c Ir‫ﻛﺬﻟﻚ ﻳﻄﺒﻊ ﷲ ﻋ‬
ۤۡ
‫﴾ و ﻗﺎل ﻟﺬي‬٣٧﴿ ‫ﺗﺒﺎب‬ ۡ ‫=<ﻋﻮن ﻵﻹ‬ ۡ ۡ ‫ﻛﻴﺪ‬ & ۡ ‫ﻟﺴﺒﻴﻞ ) و ﻣﺎ‬ ۡ ‫ﻋﻤﻠﻪ و &ﺻﺪ ﻋﻦ‬ & ٓۡ & ‫ﻋﻮن‬RS‫ﻟ‬ &
ۡ ۡ ‫ﺎذﺑﺎ ) و ﻛﺬﻟﻚ زﻳﻦ‬c ٰ ً ‫ﻇﻨﻪ‬ u & & ‫ۡ ﻵﻹ‬I¹ ‫ و‬y¶‫ﻣﻮ‬ ٰ ۡ & ‫ ٰﻟﻪ‬IŠ»
ٍ IJ ٖ ‫ﺳﻮء‬
ً
‫ﻣﻦ ﻋﻤﻞ ﺳﻴﺌﺔ‬ ۡ ﴾٣٩﴿ ‫ ر‬RÉ‫” د &ر ۡﻟ‬Ê ‫ و ن ۡ ٰﻵﻹ“<ة‬Á ‫ﻣﺘﺎع‬ ٌ ‫ﻟﺪﻧﻴﺎ‬ ۡ& & ٰ ۡ ٰ
‫ﻘﻮم ﻧﻤﺎ ﻫﺬه ﻟﺤﻴﻮة‬P ۡ ٰ ﴾٣٨ۚ ﴿ ‫ﺳﺒﻴﻞ ﻟﺮﺷﺎد‬ ۡ ‫ﻫﺪ•ﻢ‬ ۡ & ۡ ‫ﺗﺒﻌﻮن‬ ۡ & ‫ﻘﻮم‬P ۡ ٰ ‫ٰ ﻣﻦ‬
‫ﻘﻮم ﻣﺎ‬P ۡ ٰ ‫﴾ و‬٤٠﴿ ‫ ﺣﺴﺎب‬AB‫ﻐ‬X ۡ
‫ﻓﻴﻬﺎ‬ۡ ‫ﻳﺮزﻗﻮن‬ ۡ & ۡ & ‫ﻳﺪﺧﻠﻮن ۡﻟﺠﻨﺔ‬ ۡ & & ۡ ‫ﻓﺎوﻟ†ﻚ‬ ° & ‫ﻣﺆﻣﻦ‬
ٌ ۡ & ‫ و &ﻫﻮ‬yÌ‫ﻣﻦ ذ—< ۡو & ۡ ٰﻧ‬ ۡ ‫ﺻﺎﻟﺤﺎ‬ ً ‫ﻣﻦ ﻋﻤﻞ‬ ۡ ‫ﻣﺜﻠﻬﺎ { و‬ ۡ
‫ﻳﺠﺰي ﻵﻹ‬ » ۡ & ‫ﻓﻶﻹ‬
ٍ ٍ
﴾٤٢﴿ ‫ﻟﻌﺰﻳﺰ ﻟﻐﻔﺎر‬
ۡ ۡ ۡ ۡ& ۡ& ۡ
IŠ ‫ و ﻧﺎ دﻋﻮ•ﻢ‬Á ‫ﻋﻠﻢ‬ ٌ ۡ ‫ ٖﺑﻪ‬IŠۡ ‫<ك ٖﺑﻪ ﻣﺎ ۡﻟﻴﺲ‬Îۡ & ‫ ﺑﺎﷲ ٰ و‬RS•‫ﻵﻹ‬ &ۡ ۡ ۡ& ۡ
yÍ‫﴾ ﺗﺪﻋﻮﻧ‬٤١¤ ﴿ ‫ ﻟﻨﺎر‬IŠ yÍ‫ﺗﺪﻋﻮﻧ‬
ۤۡ ۡ & ۡ
‫ﻟﻨﺠﻮة و‬ٰ IŠ ‫دﻋﻮ•ﻢ‬ ۡ & ۡ & ۡ IŠۤۡ
‫ﻓﺴﺘﺬ—<ون‬ ۡ&&ۡ ﴾٤٣﴿ ‫ﺻﺤﺐ ﻟﻨﺎر‬ & ٰ ۡ ‫ﻫﻢ‬ ۡ & •B‫ﻟﻤ½<ﻓ‬ۡ ۡ&ۡ ٰ ۤ
‫ ﷲ و ن‬IŠ ‫ ۡﻵﻹ“<ة و ن ﻣﺮدﻧﺎ‬IJ ‫ ﻟﺪﻧﻴﺎ و ﻵﻹ‬IJ ‫دﻋﻮة‬
ٰ ۡ& ٌ ۡ u ۡ ۡ ۤۡ ۡ & ۡ
‫ ﻟﻴﻪ ﻟﻴﺲ ﻟﻪ‬yÍ‫ﻵﻹ ﺟﺮم ﻧﻤﺎ ﺗﺪﻋﻮﻧ‬
ۡ ٌۡ ۢ ٰ ٰ ۤۡ ۡ & & ۡ & & ۡ & ۤ
﴾٤٤﴿ ‫ ﺑﺎﻟﻌﺒﺎد‬AB‫ﺑﺼ‬ ‫ ﷲ ) ن ﷲ‬IŠ ‫ﻣﺮي‬ ‫ﻣﺎ ﻗﻮل ﻟﻜﻢ ) و ﻓﻮض‬
ۤۡ & ۡ & & ۡ ‫ﻳﻮم‬& ً
ۡ ‫ﻋﻠﻴﻬﺎ ﻏﺪو و ﻋﺸﻴﺎ { و‬ ً & & ۡ ‫ﻌﺮﺿﻮن‬P &
ۡ ۡ ‫ﻟﻨﺎر‬ & & ﴾٤٥ۚ ﴿ ‫ﺳﻮء ﻟﻌﺬ ب‬ ۡ ٓ
& ۡ & ‫=<ﻋﻮن‬ ۡ ۡ ‫<و و ﺣﺎق ﺑﺎل‬Ð‫ﻣ‬ٰ ۡ & ‫ﺳﻴﺎت ﻣﺎ‬ ٰ &ٰ & ٰ
‫ دﺧﻠﻮ‬h ‫ﻘﻮم ﻟﺴﺎﻋﺔ‬L ‫ﻪ ﷲ‬Ñ‫ﻓﻮﻗ‬
ً ۡ ‫ﻣﻐﻨﻮن ﻋﻨﺎ‬ &
ۡ ‫ﻧﺘﻢ‬ ۡ & ۡ ‫ﻓﻬﻞ‬ & ۡ ۡ ‫ﺗﺒﻌﺎ‬ ً ‫ﻟﻜﻢ‬ &
ۡ ‫و ﻧﺎ ﻛﻨﺎ‬AŒ‫ﺳﺘﻜ‬ & ۤ ۡ
ۡ & ۡ ‫ﻟﻠﺬﻳﻦ‬ &
ۡ ‫ﻓﻴﻘﻮل ﻟﻀﻌﻔﺆ‬° & &
& ۡ ‫ ﻟﻨﺎر‬IJ ‫ﻳﺘﺤﺂﺟﻮن‬ ۡ & ۡ ۡ ۡ ۡ ‫ٰل‬
‫ﻧﺼﻴﺒﺎ ﻣﻦ‬ ‫﴾ و ذ‬٤٦﴿ ‫=<ﻋﻮن ﺷﺪ ﻟﻌﺬ ب‬
‫ﻳﺨﻔﻒ‬ ۡ & ‫رﺑﻜﻢ‬ ۡ & ‫دﻋﻮ‬ ۡ & ۡ ‫ﻧﺔ ﺟﻬﻨﻢ‬YÒ‫ ﻟﻨﺎر ﻟ‬IJ ‫ﻟﺬﻳﻦ‬ ۡ ‫﴾ و ﻗﺎل‬٤٨﴿ ‫• ۡﻟﻌﺒﺎد‬B‫ﻗﺪ ﺣﻜﻢ ۡﺑ‬ ۡ ٰ ‫ ن ﷲ‬2 ۤ ‫ﻓﻴﻬﺎ‬ ۡ ‫ﻞ‬c ٌ & ‫و ﻧﺎ‬AŒ‫ﺳﺘﻜ‬ ۤۡ & ۡ ۡ ۡ
‫﴾ ﻗﺎل ﻟﺬﻳﻦ‬٤٧﴿ ‫ﻟﻨﺎر‬
ٰ ۡ ۡ ۡ & °& ٰ ۡ & ۡ ۡ & ) Ir‫ﺑ‬ ٰ ‫ﻗﺎﻟﻮ‬ ۡ & ) ‫ﺑﺎﻟﺒﻴﻨﺖ‬ &
ٰ ۡ ۡ & & & ۡ ۡ & ۡ ۤۡ & & ۡ ۡ ً ۡ ‫ﻋﻨﺎ‬
‫﴾ ﻧﺎ‬٥٠﴿ ‫ﺿﻠﻞ‬ ٍ IJ ‫ﻳﻦ ﻵﻹ‬RS‫ﻗﺎﻟﻮ ﻓﺎدﻋﻮ { و ﻣﺎ دﻋﺆ ﻟﻜ‬ ‫﴾ ﻗﺎﻟﻮ و ﻟﻢ ﺗﻚ ﺗﺎﺗﻴﻜﻢ رﺳﻠﻜﻢ‬٤٩﴿ ‫ﻳﻮﻣﺎ ﻣﻦ ﻟﻌﺬ ب‬
& ٓۡ & ‫ﻟﻬﻢ‬
ۡ & ‫ﻟﻠﻌﻨﺔ و‬ & ۡ && ۡ&& ۡ ۡ ٰ & ۡ ۡ & ۡ ۡ ‫ﻘﻮ &م‬P ۡ & ‫ﻳﻮم‬ ۡ ‫ﻟﺪﻧﻴﺎ و‬ ۡ& ٰ ۡ IJ ۡ‫ﻣﻨﻮ‬ & ٰ ۡ & & <À‫ﻟﻨﻨ‬ &&ۡ
﴾٥٢﴿ ‫ﺳﻮء ﻟﺪ ر‬ ‫• ﻣﻌﺬرﺗﻬﻢ و ﻟﻬﻢ‬B‫﴾ ﻳﻮم ﻵﻹ ﻳﻨﻔﻊ ﻟﻈﻠﻤ‬٥١ۙ ﴿ ‫ﻵﻹﺷﻬﺎد‬ ‫ﻟﺤﻴﻮة‬ ‫رﺳﻠﻨﺎ و ﻟﺬﻳﻦ‬
ۡ ۡ ۡ ‫ﺣﻖ و‬ ٌ ٰ ۡ ۡ ۡ ﴾٥٤﴿ ‫ﻹﻟﺒﺎب‬ ۡ ۡ & ٰۡ ً & ﴾٥٣ۙ ﴿ ‫ﻟﻜﺘﺐ‬ ٰ ۡ ‫<آءﻳﻞ‬¢ ۡ ۡ yÍ‫ﺑ‬ ۤۡ ۡ ٰ & ۡ y¶‫ﻣﻮ‬ ۡ & ‫ﺗﻴﻨﺎ‬ ۡ ٰ ‫ﻟﻘﺪ‬ ۡ ‫و‬
RS‫ﺳﺘﻐ‬ ‫ ن وﻋﺪ ﷲ‬AŒ‫ﻓﺎﺻ‬ ‫ ﻵ‬IŠ‫ﻫﺪي و ذ—<ي ﻵﻹو‬ ‫ﻟﻬﺪي و ۡورﺛﻨﺎ‬
ۡ ۡ ‫ و‬y¨‫ﺑﺎﻟﻌ‬ ۡ ۡ ‫ﺳﺒﺢ‬ ۡ ?
﴾٥٥﴿ ‫ﻵﻹﺑ¯ﺎر‬ ‫ﺑﺤﻤﺪ رﺑﻚ‬ ‫ﻟﺬﻧﺒﻚ و‬
And We sent forth Moses with Our signs and with a clear proof to the Pharaoh, Hāmān, and
Qarūn. But they said: “He is a sorcerer, a liar.” And when he brought them the truth from Ourself,
they said: “Slay the sons of those who share his faith, and spare only their women.” And the ploy
of these disbelievers ended up in futility. (23-25)
And the Pharaoh said: “Let me slay Moses, and then let him invoke his God! I fear that he
might change your religion and spread rebellion in the land.” Moses said: “I take refuge with my
Lord and your Lord from the evil of every arrogant person who does not believe in the Day of
Reckoning.” (26-27)
But a believer from the Pharaoh’s kinsmen, who had hidden his faith, said: “Would you slay a
man merely because he says: ‘my Lord is God?’ even though he has also brought to you very
clear signs from your Lord. And if he is lying, then its evil consequences will afflict none but
him. And if he is speaking the truth, a part at least of what he is threatening you with will smite
you. God will not let him succeed who is a blatant liar and a transgressor. O People of My
Nation! Today sovereignty is with you and you are dominant in the land; but who will save us
from the torment of God if it visits us?” The Pharaoh said: “I am informing you of my calculated
opinion and am guiding you towards exactly the straight path.” (28-29)
And he who had embraced faith said: “O People of My Nation! I fear the same punishment will
befall you as what befell the factions; for example, the punishment which befell the people of
Noah, the ‘Ād, and the Thamūd, and those who came after them. And God does not seek to
wrong His servants in any way – O People of My Nation! I fear for you the Day of cries and
shouts. The Day you will turn and flee and there will be none to save you from God. And he
whom God leads astray shall have none to guide him. And before this, Joseph came to you with
clear teachings, but you only kept doubting what he brought until when he died you thought that
after him God will never send another messenger.” In this manner does God lead astray those
who exceed bounds and are afflicted with doubts. (30-34)
Those who dispute God’s revelations without any argument that has reached them are deeply
hated by God and by the believers. In this manner does God seal the heart of every arrogant
tyrant. (35)
The Pharaoh said: “O Hāmān! Build me a tower that I may reach the borders – the borders of
the heavens that I may peep upon the Lord of Moses; I regard him to be a complete liar.” And in
this manner, the misdeeds of the Pharaoh were endeared to him and he was stopped from the
straight path. And the ploy of the Pharaoh ended up in failure. (36-37)
And he who had embraced faith said: “My people! Follow me; I am guiding you to the right
path. My people! The life of this world is but a fleeting pleasure; the real abode is the life to
come. He who commits an evil shall receive in exchange what is similar to it and he who does a
good deed, whether man or woman, and is also a true believer, then it is such people who will
enter Paradise where they receive innumerable blessings. And my people! What is the matter; I
call you towards salvation and you call me to the Fire? You bid me reject God and associate
partners with Him of which I know nothing. And I call you to the Almighty, the Forgiving One.
Indeed, the ones to whom you call me to neither have a say in this world nor in the next. And all
of us have to return to God. And those who transgress bounds are the ones who shall be the
inmates of Hell. So soon you will recall the things I am telling you, and I consign my matter to
God. Indeed, He is watching over His servants. (38-44)
Thus God delivered him from the evil consequences of their ploys and My punishment
surrounded the Pharaoh’s people. Before the Fire they are brought morning and evening, and on
the day the Hereafter arrives, it will be ordered: “Admit Pharaoh’s people into a horrific
torment!” (45-46)
And when they will argue with one another in Hell, those who remained subservient to those
who posed themselves as mighty will say: “We remained your followers: can you share some part
of this torment of the Fire with us?” Those who posed themselves mighty will reply: “Now all of
us are in it. God has delivered a verdict between His servants.” And the dwellers of Hell will say
to the keepers of Hell: “Request your Lord to relieve our torment for a single day!” They will
reply: “Did not messengers come to you with clear signs?” They will reply: “Yes they definitely
did come.” Their keepers will say: “Make this request yourselves.” But the call of the disbelievers
will end up in vain. (47-50)
And indeed We help Our messengers and the true believers in the life of this world and will also
help them on the Day when the witnesses rise to testify; the Day no excuse will avail those who
were unjust to their souls and a curse shall be on them and for them will be an evil abode. (51-52)
And We showed Moses the way and entrusted the Israelites with the Book: as a guide and
reminder for men of understanding. So, remain steadfast. Indeed, God’s promise is bound to be
fulfilled and keep seeking forgiveness for your sins and exalt your Lord while celebrating His
praises evening and morning. (53-55)
Explanation
ۡ & ٰۡ & ٰ ٰ ٰۡ & ۡ ۡ ۡ
20
﴾٢٣ۙ ﴿ •B‫ﻣﺒ‬
ٍ ‫ﺳﻠﻄﻦ‬
ٍ ‫ ﺑﺎﻳﺘﻨﺎ و‬y¶‫و ﻟﻘﺪ رﺳﻠﻨﺎ ﻣﻮ‬
The word ‫( ٰ ٰﻳﺖ‬signs) refers to the directives which Moses (sws) brought over to the Pharaoh
ۡ & ٰۡ &
and his courtiers and the expression •B‫ﻣﺒ‬
ٍ ‫ﺳﻠﻄﻦ‬
ٍ refers to the miraculous staff of Moses (sws) which
by its nature was a divine proof given to Moses (sws) so that Pharaoh and his courtiers do not
remain in any doubt that he is an envoy of God. The word ‫ﺳﻠﻄﻦ‬
ٰ ۡ & is used in the Qur’ān at many
ٍ
places to connote “proof”, “permission”, “authority.” Its explanation has been presented at an
appropriate place in this exegesis. More explanation shall be found in Sūrah al-Raḥmān under the
ۡ & & ۡ ‫ﻵﻹ‬.
ٰ ۡ & ‫ﺗﻨﻔﺬون ﻵﻹ‬
verse: (٣٣:٥٥) .‫ﺑﺴﻠﻄﻦ‬
ٍ
21
﴾٢٤﴿ ‫ﺳ·< ﻛﺬ ٌب‬ ۡ & ‫ﻗﺎرون‬
ٌ ٰ ‫ﻓﻘﺎﻟﻮ‬ ۡ & ‫ﻫﺎﻣﻦ و‬ ۡ ۡ IŠٰ
ٰ ‫=<ﻋﻮن و‬
Here, besides the Pharaoh two of his other prominent leaders are mentioned who were very
active adversaries of Moses (sws). Both of them have been mentioned in detail in previous
sūrahs. Of the two, Qārūn was an Israelite; however, with the help of the Pharaoh’s government
had gathered a lot of wealth, and it was this wealth which became the greatest reason for his
animosity for Moses (sws). This has been alluded to in Sūrah al-Qaṣaṣ. I have referred to there
that there exists great similarity between his circumstances and those of Abū Lahab. Here the
leaders of the Pharaoh are mentioned to assure the Prophet (sws): just as the leaders of the
Quraysh are vehemently opposing him, in a similar manner, Moses (sws) was opposed by the
Pharaoh and his chiefs; however, the Almighty routed and humiliated them; the leaders of the
Quraysh too will meet a similar fate if they do not desist from their ways.
The words ‫ﺳ·< ﻛﺬ ٌب‬ ۡ & refer to the fact that these people regarded the miracle worked by Moses
ٌ ٰ ‫ﻓﻘﺎﻟﻮ‬
(sws) to be an act of sorcery and regarded his claim of being sent forth by God as His Messenger
to be absolutely false.
ٰ IJ
﴾٢٥﴿ ‫ﺿﻠﻞ‬ ۡ ٰ ۡ ‫ﻛﻴﺪ‬
ۡ ‫ﻳﻦ ﻵﻹ‬RS‫ﻟﻜ‬ ۡ&
& ۡ ‫ﻧﺴﺂءﻫﻢ ) و ﻣﺎ‬ ‫ﺳﺘﺤﻴﻮ‬ ۡ & ٰ ‫ﻟﺬﻳﻦ‬
u ‫ﻣﻨﻮ‬
ۡ & ۡ ۡ ‫ﻣﻌﻪ و‬ ۡ & & ۡ ‫ﻗﺎﻟﻮ‬
ۡ ‫ﻗﺘﻠﻮۤ ۡﺑﻨﺂء‬ & ۡ ۡ
‫ﻣﻦ ﻋﻨﺪﻧﺎ‬
ۡ ۡ&
‫ﺟﺂءﻫﻢ ﺑﺎﻟﺤﻖ‬ ‫ﻓﻠﻤﺎ‬
ٍ
22
The implication of this verse is that the obligation the Pharaoh and his leaders owed to the true
message brought to them by Moses (sws) was to accept it and mend their ways; however, they
ended up doing the totally opposite. Thinking that Moses (sws) wants to make the Israelites an
organized and powerful nation, they gave orders to ruthlessly stick to the policy of killing their
men and letting their women live in captivity. This policy had been initiated long before the birth
of Moses (sws).
ٰ ۡ
‫ﺿﻠﻞ‬ ۡ ٰۡ & ۡ
ٍ IJ ‫ﻳﻦ ﻵﻹ‬RS‫و ﻣﺎ ﻛﻴﺪ ﻟﻜ‬: This policy of killing the males, as alluded to at an appropriate place, was
meant to keep in control the quantity of the Israelites so that their vast number is not able to
become a danger for the Copts. However, all measures adopted to implement this policy ended up
in vain. The Israelites continued to increase, as is indicated by references cited at an appropriate
place of this exegesis. The stage reached when Moses (sws) came into the fore with his open
challenge, and what the Pharaoh and his leaders feared became a reality.
20. And We sent forth Moses with Our signs and with a clear proof.
21. To the Pharaoh, Hāmān, and Qarūn. But they said: “A sorcerer, a liar.”
22. And when he brought them the truth from Ourself, they said: “Slay the sons of those who share his
faith, and spare only their women.” And the ploy of these disbelievers ended up in futility.
23 ۡ ۡ ۡ
﴾٢٦﴿ ‫ﻵﻹرض ﻟﻔﺴﺎد‬
ۡ& ۡ & ۡ ‫ﺧﺎف ۡن &ﻳﺒﺪل‬
IJ ‫دﻳﻨﻜﻢ ۡو ۡن ﻳﻈﻬﺮ‬ & I¹ۤۡ { ‫رﺑﻪ‬ & ۡ ۡ ‫ و‬y¶‫ﻣﻮ‬
u ‫ﻟﻴﺪع‬ ۡ & ۡ I¹ۤۡ ‫ذر ۡو‬
ٰ ۡ & ‫ﻗﺘﻞ‬ & ۡ ۡ ‫و ﻗﺎل‬
& ‫=<ﻋﻮن‬
The failure of the scheme and the demand of Moses (sws) made the Pharaoh and his leaders lose
their senses. In this disturbed state of mind, the Pharaoh sought permission from his courtiers to
slay Moses (sws) and if he has a Lord who has sent him forth as His messenger, then he should
call Him for help. To support this suggestion of his, the Pharaoh argued that he feared that either
Moses (sws) would change their religion or initiate rebellion in the land. It may be kept in mind
that the Pharaoh was regarded by his people to be the manifestation of the sun God and his state
was that of an incarnate king. For this reason, the call of Moses (sws) towards monotheism directly
affected his divinity. If the Copts accepted this call, their religion would change and if they did not
accept it and the Israelites became organized under the leadership of Moses (sws), the necessary
consequence of this would have been rebellion in the country. Sensing these dangers, the Pharaoh
sought permission from the leaders of his nation to slay Moses (sws). It is clearly evident from the
ۤ & (let me) that Moses (sws) and his call had acquired such might that it was not possible
word ۡI¹‫ذر ۡو‬
for even a tyrant and dictator like Pharaoh to seize him without the help of his chiefs.
24 ۡ ۡ & ۡ&
﴾٢٧﴿ ‫ﺑﻴﻮم ﻟﺤﺴﺎب‬ & ‫ &ﻞ‬c ‫ﻣﻦ‬
‫ ﻵﻹ ﻳﺆﻣﻦ‬AŒ‫ﻣﺘﻜ‬
ٍ ۡ & ‫ و‬I±ۡ ‫ﻋﺬت ﺑﺮ‬
ۡ ‫رﺑﻜﻢ‬ & ۡ & ۡ »ۡ &
I¹ y¶‫و ﻗﺎل ﻣﻮ‬
When Moses (sws) was informed of this intention of the Pharaoh, he consigned his matter to
God by saying that he seeks refuge of his own Lord and that of the Pharaoh from the evil of every
arrogant person who does not have faith in the Hereafter. The words “your Lord” are meant to
remind and admonish the Pharaoh. He should remember that God is his Lord and no one else is
the Lord that a person may rely on.
Arrogance is actually the name of showing indifference to the truth which is the result of
egotism and self-centeredness and these in turn are the result of a lack of faith in the Hereafter.
He who does not believe in the Hereafter is a tyrant. He can do anything in crossing the limits.
ً ‫ﻳﻚ‬ & ۡ ۡ& ۡ ٰ ۡ ۡ& ۡ & ٰ ۡ & ‫ۡن‬ ۡ & & ۡ ۤ‫ﻳﻤﺎﻧﻪ‬
ً & ‫ﻘﺘﻠﻮن‬L & & ۡ ‫=<ﻋﻮن‬
u ۡ ‫ﻳﻜﺘﻢ‬ ۡ ۡ ‫ﻣﻦ ٰ ل‬ ٌ ۡ & ‫رﺟﻞ‬
ۡ ¼ ‫ﻣﺆﻣﻦ‬ ٌ & ‫و ﻗﺎل‬
‫ﺎذﺑﺎ‬c ‫ﺟﺂء•ﻢ ﺑﺎﻟﺒﻴﻨﺖ ﻣﻦ رﺑﻜﻢ ) و ن‬ ‫ ﷲ و ﻗﺪ‬I±‫ﻘﻮل ر‬P ‫رﺟﻶﻹ‬
ٌ ۡ & ‫ﻣﻦ &ﻫﻮ‬ ٰ ۡ & & ‫ﻟﺬي‬ & ۡ ۡ&ۡ & ً &
25
﴾٢٨﴿ ‫ﻣ½<ف ﻛﺬ ٌب‬ ۡ ۡ ‫ﻵﻹ‬
ۡ ‫ﻳﻬﺪي‬ ‫ﻌﺪ•ﻢ ) ن ﷲ‬P ۡ ‫ﻌﺾ‬X ‫ﻛﺬﺑﻪ { و ۡن ﻳﻚ ﺻﺎدﻗﺎ ﻳﺼﺒﻜﻢ‬
u & ‫ﻓﻌﻠﻴﻪ‬
ۡ
From here begins the anecdote of a true believer. Though he belonged to the royal family of the
Pharaoh yet he was a true lover of the truth and a God-fearing individual. For this reason, all his
sympathies were with Moses (sws) ever since the beginning. He has already been mentioned in
Sūrah al-Qaṣaṣ. When Moses (sws) accidentally killed a Copt and the leaders of the land started
to consult one another to kill Moses (sws), it was he who informed Moses (sws) about this
23. And the Pharaoh said: “Let me slay Moses, and then let him invoke his God! I fear that he might
change your religion and spread rebellion in the land.”
24. Moses said: “I take refuge with my Lord and your Lord from the evil of every arrogant person who
does not believe in the Day of Reckoning.”
25. But a believer from the Pharaoh’s kinsmen, who had hidden his faith, said: “Would you slay a man
merely because he says: ‘my Lord is God?’ even though he has also brought to you very clear signs from
your Lord. And if he is lying, then its evil consequences will afflict none but him. And if he is speaking the
truth, a part at least of what he is threatening you with will smite you. God will not let him succeed who is a
blatant liar and a transgressor.
intention and suggested to him to leave Egypt. After this, Moses (sws) left for Madyan. It is
evident from this incident that even before Moses (sws) was assigned prophethood, this true
believer had great sympathies for the reformatory undertakings of Moses (sws).
When after returning from Madyan, Moses (sws) announced his prophethood, this true believer
embraced faith; however, for a considerable period of time, he hid his faith. He perhaps felt that
at that time the service he could do to Moses (sws) and his call while hiding his faith could not
have been done had he declared it. He was a member of the royal family and had all the rights
and privileges which such people have. It will become evident from the succeeding verses that he
was a member of the Pharaoh’s “House of Lords.” If he had declared his faith at that time, the
Pharaoh would have immediately made him a disgraced person before the whole nation by
declaring him to be a national rebel.
However, in matters of religion and faith giving due consideration to some expediency is
acceptable when this can be expected to be of some benefit to religion. If the matter crosses this
limit and religion is faced with some decisive danger, then hiding faith at that time amounts to
hypocrisy. Consequently, this true believer hid his faith as long as he thought there was some
benefit for religion in it. However, when he saw that Moses’ (sws) life was facing danger, he gave
up this cautious behaviour and vehemently supported Moses (sws) before the Pharaoh and his
courtiers and also openly declared his faith.
As referred to earlier, this incident has been narrated by the Qur’ān in this precarious phase of
the prophet Muḥammad’s preaching mission so that those who were hiding their faith because of
some expediency or fear clearly come to know that now when their enemies are conniving with
one another to kill Muḥammad (sws) it is not permissible for anyone to hide his faith; this is the
time when like this true believer every person should come into the open and be prepared to
ۡ ‫ ﷲ ٰ & و‬I±‫ﻘﻮل ر‬P
endanger his own life for this.
It may be kept in mind that the words ‫رﺑﻜﻢ‬ ۡ & ‫ﻣﻦ‬ ٰ ۡ ۡ&
ۡ ‫ﺑﺎﻟﺒﻴﻨﺖ‬ ‫ﻗﺪ ﺟﺂء•ﻢ‬ ۡ & ‫رﺟﻶﻹ ۡن‬ ۡ & & ۡ (“Would you
ً & ‫ﻘﺘﻠﻮن‬L
slay a man merely because he says: ‘my Lord is God?’ even though he has also brought to you
very clear signs from your Lord.”) were uttered by this true believer while addressing the Pharaoh
and his courtiers.
In this one sentence, he put forth many facts before the Pharaoh and his chiefs.
Firstly, to regard God as one’s Lord is an indisputable fact; if someone says so, he is expressing
the radiant truth on which he deserves to be congratulated and supported and not killed.
Secondly, the signs brought by Moses (sws) are a very clear proof of him being an envoy of
God; only the blind can refuse to accept that he is God-sent.
Thirdly, the Lord whose messenger he is declaring himself to be is also their messenger; it is
their ignorance that they& are regarding others besides Him to be their Lord as well.
&ۡ ۡ&ۡ & ً & & ۡ
Through the words ‫ﻌﺪ•ﻢ‬Pۡ & ‫ﻟﺬي‬ۡ ‫ﻌﺾ‬X ‫ﻛﺬﺑﻪ { و ۡن ﻳﻚ ﺻﺎدﻗﺎ ﻳﺼﺒﻜﻢ‬
u & ‫ﻓﻌﻠﻴﻪ‬
ۡ ‫ﺎذﺑﺎ‬c ً ‫ﻳﻚ‬ ‫ و ن‬the true believer has
expressed the consequences of killing Moses (sws): if he was lying in his claim to prophethood,
then he will face its evil results and if he was true in this claim (as was the actual case), then they
should remember that a part of the punishment he is threatening them with is bound to visit them.
This is a reference to the established practice of God regarding the rejecters of the messengers of
God or those who plan to kill them. What the true believer meant to convey was that these people
should not be blinded by their emotions so much that they are only able to see one aspect of the
whole issue; they must also consider the other aspect which is very serious; since they regard him
to be a liar, hence they think that killing him is very easy a task; how do they know that he is a
liar; if he turns out to be a true person then this step will prove very dangerous for them; hence for
their own peace and well-being they should leave him alone; they should not lead themselves to
destruction by taking this step.
ً ‫ﻳﻚ‬& ۡ
The words ‫ﺎذﺑﺎ‬c ‫ و ن‬uttered by him are with respect to the opinion of his addressees. It is evident
from this usage that a doubt expressed in a conditional sentence is not always explicit in connoting
doubt; it only gives the impression of doubt. The real meaning is ascertained through context and
occasion. It is essential to give due regard to this linguistic style; it will help in understanding some
ۡ ۡ ‫ ن ﷲ ٰ ﻵﻹ‬. I have already discussed the various meanings
other verses.
ٌ ۡ & ‫ﻣﻦ &ﻫﻮ‬
Consider next the words: ‫ﻣ½<ف ﻛﺬ ٌب‬ ۡ ‫ﻳﻬﺪي‬
ۡ ۡ at an appropriate place of this exegesis. Here it is used to connote making a person succeed
of ‫ﻳﻬﺪي‬
in his efforts. This is a very subtle sentence. Apparently, it expresses a principle imbibed with
wisdom that a person who transgresses bounds and is a liar will not be allowed by the Almighty to
succeed; however, deliberation will show that it contains a very subtle slant of sarcasm for the
Pharaoh which the true believer uttered right in his face before all his courtiers.
ۡ & ۡ ۡ ۤ ‫رﻳﻜﻢ ﻵﻹ ﻣﺎ ۤ ٰري و ﻣﺎ‬

‫ﻫﺪﻳﻜﻢ ﻵﻹ‬ & ۡ ۡ ‫ﻣﻦ ۡﺑﺎس ﷲ ٰ ۡن ﺟﺂءﻧﺎ ) ﻗﺎل‬
ۡ & ۡ & ۤ ‫=<ﻋﻮن ﻣﺎ‬ & & ۡ ‫ﻓﻤﻦ‬
? ‫<ﻧﺎ‬À‫ﻳﻨ‬ ۡ ٰ ‫ﻟﻴﻮم‬
ۡ ۡ IJ ‫ﻇﻬﺮﻳﻦ‬
ۡ Á ‫ﻵﻹرض‬ & ۡ&ۡ & & ۡ ٰ
ۡ ۡ ‫ﻟﻤﻠﻚ‬ ‫ﻘﻮم ﻟﻜﻢ‬P
26 ۡ
﴾٢٩﴿ ‫ﺳﺒﻴﻞ ﻟﺮﺷﺎد‬
The speech of the true believer is gradually becomes evident. While addressing the chiefs of his
nation he says: Today you are politically sovereign in the land; you can do whatever you want to;
no one can stop you; however, you should seriously contemplate the question that if as a result of
this God’s punishment waylays us, then who will save us from His grasp.
This speech of the true believer was being delivered in the packed& courtۤ of the
ۡ ۡ ۡ ‫رﻳﻜﻢ ﻵﻹ ﻣﺎۤ ٰري و ﻣﺎ‬
ۡ & ۡ & ۤ‫=<ﻋﻮن ﻣﺎ‬
Pharaoh before
him; for this reason, the Pharaoh interrupted it at this point: ‫ﺳﺒﻴﻞ‬ۡ ‫ﻫﺪﻳﻜﻢ ﻵﻹ‬ & ۡ ۡ ‫ﻗﺎل‬
‫ ﻟﺮﺷﺎد‬. He said that his suggestion of killing Moses (sws) was his considered opinion and that he
was guiding them to the right policy in this regard. What he meant was that no one should think
that he had given this suggestion in haste while being overcome with emotions; he had done so
after fully contemplating the consequences and that this was the right course of action in this
regard; if this course is not adopted immediately, then it could prove disastrous for the country.
The word ‫ﻇﻬﺮﻳﻦ‬ۡ ٰ is an accusative of state from the genitive pronoun in ‫ﻟﻜﻢ‬ & & . Many examples of
such accusatives of state from genitive pronouns can be seen in the previous sūrahs.
It is evident from this intervention of the Pharaoh that he had assessed that if the speech of the true
believer continues uninterrupted many courtiers would be influenced by it. So like a clever political
leader, he tried to over-awe the audience by his sincere intentions, acumen and far-sightedness.
& ۡ & & ٰ ‫ﻌﺪﻫﻢ ) و ﻣﺎ ﷲ‬X

ۡ ۡ ‫ﻣﻦ‬ ۡ & ‫ﻋﺎد و‬
ۡ ‫ﺛﻤﻮد و‬ & ۡ ۡ ۡ ۡ ۡ ‫ﻳﻮم‬ ۡ ۡ & ۡ & ۤۡ ۡ ٰ ٰ ۤۡ
‫ﻳﺮﻳﺪ‬ ? ‫ﻟﺬﻳﻦ‬ ٍ ۡ ‫ﻗﻮم‬
ٍ ‫ﻧﻮح و‬ ‫﴾ ﻣﺜﻞ د ب‬٣٠ۙ ﴿ ‫ ب‬YZ‫ﻵﻹ‬ ۡ ‫ﻣﺜﻞ‬ ‫ ﺧﺎف ﻋﻠﻴﻜﻢ‬I¹ ‫ﻘﻮم‬P ‫و ﻗﺎل ﻟﺬي ﻣﻦ‬
ۡ ًۡ&
27
﴾٣١﴿ ‫ﻇﻠﻤﺎ ﻟﻠﻌﺒﺎد‬
The true believer continued with his speech without giving any importance to the Pharaoh’s
26. O People of My Nation! Today sovereignty is with you and you are dominant in the land; but who
will save us from the torment of God if it visits us?” The Pharaoh said: “I am informing you of my
calculated opinion and am guiding you towards exactly the straight path.”
27. And he who had embraced faith said: “O People of My Nation! I fear the same punishment will befall
you as what befell the factions; for example, the punishment which befell the people of Noah, the ‘Ād, and the
Thamūd, and those who came after them. And God does not seek to wrong His servants in any way.”
intervention. He said: “O People of My Nation! I want to inform you that if any harm comes to
Moses (sws) then the same punishment will come upon you as came to the nations of Noah (sws),
‘Ād, Thamūd and others after them. These nations tried to harm their respective messengers; as a
result they were destroyed. ٰ You will also be destroyed if you follow in their footsteps.”
ۡ ًۡ& & ۡ & &
The words ‫ﻇﻠﻤﺎ ﻟﻠﻌﺒﺎد‬ ‫ و ﻣﺎ ﷲ ﻳﺮﻳﺪ‬uttered by him imply: it should remain in mind that God is very
merciful to His servants; so before sending any punishment, He has sent a messenger to inform
them so that those who want to repent and mend their ways can do so. If instead of giving due
value to this favour of God any attempt is made to kill His messenger, then this would mean that
God has conclusively communicated the truth to them and they alone have taken themselves to
destruction.
It is evident that the Pharaoh existed after the ‘Ād and the Thamūd, and these nations thrived
nearby. Their details were so well-known that they could be presented before people of the
Pharaoh’s time to remind and admonish them.
﴾٣٣﴿ ‫ﻫﺎد‬
ٍ ‫ﻣﻦ‬ۡ ‫ﻟﻪ‬u ‫ﻀﻠﻞ ﷲ ٰ & ﻓﻤﺎ‬P
ۡ& ۡ
‫ﻋﺎﺻﻢ { و ﻣﻦ‬ ۡ ٰ ‫ﻟﻜﻢ ﻣﻦ ﷲ‬
‫ﻣﻦ‬ ۡ & ‫ﻣﺪﺑﺮﻳﻦ { ﻣﺎ‬ ۡ & &‫ﻳﻮم ﺗ‬
ۡ ۡ & ‫ﻮﻟﻮن‬ ۡ & ۡ ‫ﺧﺎف‬
ۡ ‫ﻋﻠﻴﻜﻢ‬
ۡ ﴾٣٢ۙ ﴿ ‫ﻳﻮم ﻟﺘﻨﺎد‬ & I¹ۤۡ ‫ﻘﻮم‬P
ۡ ٰ‫و‬
ٍ
28
ۡ means “a day of shouts and cries.” It is used to delineate the punishment of the
The word ‫ﻳﻮم ﻟﺘﻨﺎد‬
Day of Judgement with which people are being warned of. When a great calamity takes place, cries
of “run”, “flee,” and “get hold of this” etc are heard here and there; thus this word is very apt to
connote the punishment of that Day. It is also meant to remind people that today since they are
given respite by the Almighty, they are making plans to attack God and His messenger; however,
ۡ ٰ ‫ﻟﻜﻢ ﻣﻦ ﷲ‬
when God will attack them, they will turn and run away but this running away will be of no& use
because no one will be able to save them from God’s grasp. The words ‫ﻣﻦ‬ ۡ & ‫ﻣﺪﺑﺮﻳﻦ { ﻣﺎ‬ ۡ & ‫ﻳﻮم‬
ۡ ۡ & ‫ﺗﻮﻟﻮن‬ ۡ
‫ﻋﺎﺻﻢ‬
ٍ point to this aspect. ٰ
ۡ& ۡ
ۡ ‫ﻟﻪ‬u ‫ﻀﻠﻞ ﷲ & ﻓﻤﺎ‬P
The words ‫ﻫﺎد‬ٍ ‫ﻣﻦ‬ ‫ و ﻣﻦ‬of the true believer’s speech are meant to convey to his
addressees that his task is to only inform them of the good and evil; accepting this advice is up to
them; if they continue with what they have planned, then in his opinion those whom the Almighty
leads astray cannot be guided by anyone. These words allude to the established practice of the
Almighty regarding providing people with guidance or leading them astray. It has been discussed in
this exegesis at various places.
ٰ ًۡ & ٰ »
ۡ & ۡ & ‫ ذ ﻫﻠﻚ‬y‚‫ﺣ‬ ۡ & ‫ﺷﻚ ﻣﻤﺎ‬ ٰ ۡ & ۡ ۡ & & ۡ& ۡ& ۡ
ۡ & ۡ ‫ﺑﺎﻟﺒﻴﻨﺖ ﻓﻤﺎ‬
‫رﺳﻮﻵﻹ ) ﻛﺬﻟﻚ‬ ٖ ۡ ‫ﻣﻦ‬
‫ﻌﺪه‬X ? & ‫ﻳﺒﻌﺚ ﷲ‬
ۡ ‫ﻟﻦ‬
ۡ ‫ﻗﻠﺘﻢ‬ ) ‫ﺟﺂء•ﻢ ٖﺑﻪ‬ ٍ IJۡ ‫زﻟﺘﻢ‬ ‫و ﻟﻘﺪ ﺟﺂء•ﻢ ﻳﻮﺳﻒ ﻣﻦ ﻗﺒﻞ‬
29
ۨ &
﴾Ä٣٤﴿ž‫ﻣﺮﺗﺎب‬ۡ & ‫ﻣ½<ف‬ ۡ & ٰ ‫ﻀﻞ ﷲ‬P
ٌ ۡ & ‫ﻣﻦ &ﻫﻮ‬ & &
In this verse, the true believer has referred to the history of his nation’s deviation from the right
path: earlier Joseph (sws) too had come to them with very clear arguments but they continuously
remained in doubt regarding his teachings. What is implied is that because of the deep reverence
which the king of those times had for Joseph (sws), they did not adopt a hostile attitude towards
28. “– O People of My Nation! I fear for you the Day of cries and shouts. The day you will turn and flee
and there will be none to save you from God. And he whom God leads astray shall have none to guide
him.”
29. “And before this, Joseph came to you with clear teachings, but you only kept doubting what he
brought until when he died you thought that after him God will never send another messenger.” In this
manner does God lead astray those who exceed bounds and are afflicted with doubts.
him; however, they did not value much the teachings and guidance they had been given; in fact,
since they found these teachings to be against their desires they showed indifference to them and
also remained deep in doubts
ً ۡ & ۡ & ٰ about
ۡ ۡ ۡ
them.
&ۡ& »
The words ‫ﻌﺪه رﺳﻮﻵﻹ‬X ?
ٖ ‫ ذ ﻫﻠﻚ ﻗﻠﺘﻢ ﻟﻦ ﻳﺒﻌﺚ ﷲ ﻣﻦ‬y‚‫ ﺣ‬depict the fact that instead of regarding Joseph
(sws) to be a manifestation of God’s mercy they regarded him to be a burden. So much so, when
he died they breathed a sigh of relief and became contented that God will not send any more
& ٌ ۡ& & ۡ &ٰ & & ٰ
messenger whoۨ like Joseph (sws) will try to check their desires.
& ۡ
The words ‫ﻀﻞ ﷲ ﻣﻦ ﻫﻮ ﻣ½<ف ﻣﺮﺗﺎب‬P ‫ ﻛﺬﻟﻚ‬are meant to convey the fact that the current state of
deviation from the truth of the Pharaoh and his people are the result of this previous state of
deviation from the truth. Those who break the limits of God and in their frenzy to follow their
base desires instead of adopting the path of knowledge and conviction tread the path riddled with
doubts are pushed by God to wander on this path; they never receive guidance after that.
At many places in this exegesis, I have referred to the principle according to which the
Almighty deals with His servants: He wants people to duly value the cognizance of good and evil
and the blessing of intellect and understanding He has bestowed on them. Those who value these
favours are further guided and led by the Almighty. Those who do not value them and while
being overwhelmed with their base desires try to cast doubts on the most evident of truths and
spend all their intelligence for this purpose, their innate guidance which is found in the nature of
every human being is confiscated by the Almighty in retribution of this attitude. They are never
guided by Him. By these words, the true believer has actually pointed to this reality, and this fact
should be of special attention to people in these times who are trying to blur and obscure very
evident facts.
ۡ & ٰ &ٰ & ۡ ٰ ۡ& ٰ ۡ
& ‫ﻗﻠﺐ‬ ۡ ٰ ۡ ً ۡ & ۡ & ٰ ٰ ۡ & ۡ ٰ ٰ ٰ ۤۡ ۡ & & ۡ
30
﴾٣٥﴿‫ﺟﺒﺎر‬
ٍ AŒ‫ﻣﺘﻜ‬
ٍ ‫ﻞ‬c Ir‫ﻣﻘﺘﺎﻋﻨﺪ ﷲ وﻋﻨﺪ ﻟﺬﻳﻦ ﻣﻨﻮ )ﻛﺬﻟﻚ ﻳﻄﺒﻊ ﷲ ﻋ‬ AŒ‫ﺳﻠﻄﻦ ﺗﻬﻢ) ﻛ‬
ٍ AB‫ﻐ‬X ‫ ﻳﺖ ﷲ‬IJ ‫ﻟﺬﻳﻦﻳﺠﺎدﻟﻮن‬
These words imply that whatever discussion should be conducted on the signs of God and His
directives should be conducted on the basis of reasoning and proof. Those who oppose them
ۡ & ٰ & ٰ & ۡ and ٰ the believers.
without any reasoning or proof are regarded as detestable by the Almighty
&
One of the points that is evident from the words ‫ﺟﺒﺎر‬
ٍ ٍ AŒ‫ﻣﺘﻜ‬ ‫ﻗﻠﺐ‬ ‫ﻞ‬c Ir‫ ﻛﺬﻟﻚ ﻳﻄﺒﻊ ﷲ ﻋ‬is that those who
indulge in needless hairsplitting do so because the Almighty has set a seal on their hearts because
of which they lose direction and are not ready to accept anything which is against their desires
however much evident it may be.
The second point that is evident from these words is that this seal is set on their hearts because
of their arrogance and haughtiness. Because of their conceit they oppose everything which is
against their desires. Even if a prophet or a messenger tries to make them understand something
they are not prepared to hear him because they question his status and reckon that they were more
worthy of being given propethood. In these times, many people having delusions of grandeur
make fun of very clear teachings of Islam.
& ٰ u & & ۡI¹ ‫ و‬y¶‫ﻣﻮ‬
ً ‫ﻵﻹﻇﻨﻪ‬
‫ﺎذﺑﺎ ) و ﻛﺬﻟﻚ زﻳﻦ‬c ٰ ۡ & ‫ ٰﻟﻪ‬IŠ» ‫ﻟﺴﻤﻮت ﻓﺎﻃﻠﻊ‬
ٰ ٰ ‫﴾ ۡﺳﺒﺎب‬٣٦ۙ ﴿ ‫ﻵﻹﺳﺒﺎب‬ & & ۡ ۤۡ
ۡ ۡ ‫ﺑﻠﻎ‬ ً ۡ IŠۡ ‫ﻳﻬﺎﻣﻦ ۡﺑﻦ‬
Ir‫ﺣﺎ ﻟﻌ‬ÇÈ & ۡ ۡ ‫و ﻗﺎل‬
& ٰ ٰ ‫=<ﻋﻮن‬
ۡ ‫ﻫﺪ•ﻢ‬
﴾٣٨ۚ ﴿ ‫ﺳﺒﻴﻞ ﻟﺮﺷﺎد‬ ۡ & ۡ ‫ﺗﺒﻌﻮن‬
ۡ & ‫ﻘﻮم‬P ۤۡ
ۡ ٰ ‫ﻟﺬي ٰ ﻣﻦ‬ ‫﴾و ﻗﺎل‬٣٧﴿ ‫ﺗﺒﺎب‬ & ۡ ‫ﻟﺴﺒﻴﻞ ) و ﻣﺎ‬
ۡ ۡ ‫ﻛﻴﺪ‬
ۡ ‫=<ﻋﻮن ﻵﻹ‬ ۡ ‫ﻋﻤﻠﻪ و &ﺻﺪ ﻋﻦ‬ & ٓۡ & ‫ﻋﻮن‬RS‫ﻟ‬
ۡ ۡ
ٍ IJ ٖ ‫ﺳﻮء‬
30. Those who dispute God’s revelations without any argument that has reached them are deeply hated
by God and by the believers. In this manner does God seal the heart of every arrogant tyrant.
ۡ ٰ & & ٰ ۡ ٰ
ٌ ‫ﻟﺪﻧ ۡﻴﺎ‬
31
﴾٣٩﴿ ‫ ر‬RÉ‫” د &ر ﻟ‬Ê ‫ و ن ۡﻵﻹ“<ة‬Á ‫ﻣﺘﺎع‬ ۡ ٰ
‫ﻘﻮم ﻧﻤﺎ ﻫﺬه ﻟﺤﻴﻮة‬P
The true believer did challenge the Pharaoh but like worldly leaders did not try to over-awe him
with the number of his followers and associates. On the contrary, in consonance with the way of
the prophets of God, he reminded him of the Hereafter by telling him that the life of this world
and its pleasures are but transient. The real abode of people is the Hereafter; so they should not
ruin their eternal life to benefit from these fleeting pleasures.
ۡ ۡ & ۡ & ‫ﻳﺪﺧﻠﻮن ۡﻟﺠﻨﺔ‬

ۡ ‫ﻳﺮزﻗﻮن‬
AB‫ﻐ‬X ‫ﻓﻴﻬﺎ‬ ° & ‫ﻣﺆﻣﻦ‬
ۡ & & ۡ ‫ﻓﺎوﻟ†ﻚ‬ ٌ ۡ & ‫ و &ﻫﻮ‬yÌ‫ﻣﻦ ذ—< ۡو & ۡ ٰﻧ‬ ً ‫ﻣﻦ ﻋﻤﻞ‬
ۡ ‫ﺻﺎﻟﺤﺎ‬ ۡ
ۡ ‫ﻣﺜﻠﻬﺎ { و‬ ‫ﻳﺠﺰي ﻵﻹ‬
ً
» ۡ & ‫ﺳﻴﺌﺔ ﻓﻶﻹ‬ ۡ
‫ﻣﻦ ﻋﻤﻞ‬
ٍ
32
﴾٤٠﴿ ‫ﺣﺴﺎب‬
ٍ
This verse portrays the principle on the basis of which reward and punishment will be take place
in the Hereafter. Those who reach there with the provision of vice will be punished
commensurately so that no excess is committed against them; however, those who reach there with
the provision of virtue will be admitted to Paradise and there they will receive innumerable favours
and provisions. Here it may be kept in mind that this address of the true believer is to the leaders of
the aristocracy most of whom must have wanted these transient pleasures of life and it was to gain
them that they must have continued to be his yes-men. He directed their attention to not ruin their
eternal life for this temporary life.
ۡ ۡ IŠ
‫ﻟﻌﺰﻳﺰ‬ ‫دﻋﻮ•ﻢ‬ ٌ ۡ ‫ ٖﺑﻪ‬IŠۡ ‫<ك ٖﺑﻪ ﻣﺎ ۡﻟﻴﺲ‬Îۡ & ‫ ﺑﺎﷲ ٰ و‬RS•‫ﻵﻹ‬
ۡ & ۡ & ۡ ‫ و ﻧﺎ‬Á ‫ﻋﻠﻢ‬ &ۡ ۡ ۡ& ۡ ۤۡ ۡ & ۡ
yÍ‫﴾ ﺗﺪﻋﻮﻧ‬٤١¤ ﴿ ‫ ﻟﻨﺎر‬IŠ yÍ‫ﺗﺪﻋﻮﻧ‬ ٰ IŠ
‫ﻟﻨﺠﻮة و‬ ۡ & ۡ & ۡ IŠۤۡ ‫ﻘﻮم ﻣﺎ‬P
‫دﻋﻮ•ﻢ‬ ۡ ٰ‫و‬
ۡ
33
﴾٤٢﴿ ‫ﻟﻐﻔﺎر‬
It is evident from contextual indications that just as the Pharaoh interfered in the speech of this
true believer, similarly the leaders of his nation also posed some objections on his speech. As our
readers may have noticed, this true believer did not take any notice of the interventions of the
Pharaoh because nothing good was expected from him. However, he did reply to the objections of
these leaders and did so in a very touching and sympathetic way. Obviously, these leaders must
have objected that the whole speech of this believer was against their idols which were continued
to be worshipped by their forefathers and that he was creating a new religion separate from that of
their forefathers. At this, the true believer very movingly answered them that it is very strange that
he is calling them towards salvation while they are calling him towards Hell; he is calling them
towards the merciful and mighty Lord – Who can both seize them and forgive them, while they are
31. The Pharaoh said: “O Hāmān! Build me a tower that I may reach the borders – the borders of the
heavens that I may peep upon the Lord of Moses; I regard him to be a complete liar.” And in this manner,
the misdeeds of the Pharaoh were endeared to him and he was stopped from the straight path. And the ploy
of the Pharaoh ended up in failure. And he who had embraced faith said: “My people! Follow me; I am
guiding you to the right path. My people! The life of this world is but a fleeting pleasure; the real abode is
the life to come.
32. “He who commits an evil shall receive in exchange what is similar to it and he who does a good
deed, whether man or woman, and is also a true believer, then it is such people who will enter Paradise
where they receive innumerable blessings.”
33. “And my people! What is the matter; I call you towards salvation and you call me to the Fire? You
bid me reject God and associate partners with Him of which I know nothing. And I call you to the
Almighty, the Forgiving One.”
calling him to associate with God partners about whom he has no knowledge that they are His
partners. The implication is that as far as the issue of a God is concerned Who readily accepts
repentance and is merciful, then this is an established fact; even the polytheists believe in Him and
there is no option but to accept Him. As for the fact that He has some associates and partners, then
this needs proof and that he (ie the true believer) has no proof of it; if he makes someone God’s
ۡ & ٰ God.
partner without any proof, then how will he face
&ۡ
It becomes evident from the words ‫ﺑﻪ‬ ٖ ‫<ك‬Î ‫ ﺑﺎﷲ و‬RS•‫ ﻵﻹ‬that there is no difference between polytheism
(shirk) and disbelief (kufr) with regard to their reality. A person who sets up partners with God in
fact disbelieves in Him. This is because in religion it is not merely enough to believe in God; it is
essential to believe in Him with all His attributes and rights and the greatest of these rights is to
accept His oneness.
ۡ ۡ&ۡ ٰ ۤ ٰ ۡ& ٌ ۡ u ۡ ۡ ۤۡ ۡ & ۡ
34
﴾٤٣﴿ ‫ﺻﺤﺐ ﻟﻨﺎر‬ ۡ & •B‫ﻟﻤ½<ﻓ‬
& ٰ ۡ ‫ﻫﻢ‬ ‫ ﷲ و ن‬IŠ ‫ ۡﻵﻹ“<ة و ن ﻣﺮدﻧﺎ‬IJ ‫ ﻟﺪﻧﻴﺎ و ﻵﻹ‬IJ ‫دﻋﻮة‬ ‫ ﻟﻴﻪ ﻟﻴﺲ ﻟﻪ‬yÍ‫ﻵﻹ ﺟﺮم ﻧﻤﺎ ﺗﺪﻋﻮﻧ‬
The expression ‫ ﻵﻹ ﺟﺮم‬means ‫ ﻵﻹ &ﺑﺪ‬، ‫( ﻵﻹ &ﻣﺤﺎﻟﺔ‬this is a fact; there can be no two opinions about it; it
cannot be doubted). This expression while evolving from this meaning also at times connotes an
oath.
The negation ‫ ﻵﻹ‬is the negation of its benefit; ie. calling them will be of no use neither in this
world nor the next. This fact is alluded to at other places of the Qur’ān as well.
After presenting the argument depicted in the previous verse, the true believer in this verse has
summed up the whole discussion before the audience. He has said that it is certain that the idols
whose worship they are calling him to are the products of their fancy. Beseeching or invoking
them is of no use in this world or in the next; whatever they obtain in this world is from God and
in the next world too all of them shall return to God. No one from among these alleged deities
will be their protector or helper.
ۡ ۡ& ۡ ۡ&ۡ
ۡ & •B‫ﻟﻤ½<ﻓ‬
& ٰ ۡ ‫ﻫﻢ‬
The word •B‫ﻣ½<ﻓ‬ in the expression ‫ﺻﺤﺐ ﻟﻨﺎر‬ ‫ و ن‬refers to those who have committed
polytheism and thereby wronged their souls. The implication is that this is also an indubitable fact
that those would wrong their souls will have no intercessor; in fact, all such people will end up in
Hell.
ۡ ٌۢ ۡ ٰ ٰ ۤۡ ۡ & & ۡ & & ۡ & ۤ ۡ & & ۡ
35
﴾٤٤﴿ ‫ ﺑﺎﻟﻌﺒﺎد‬AB‫ﺑﺼ‬ ‫ ﷲ ) ن ﷲ‬IŠ ‫ﻣﺮي‬ ‫ﻓﺴﺘﺬ—<ون ﻣﺎ ﻗﻮل ﻟﻜﻢ ) و ﻓﻮض‬
This is the last and most sympathetic and compassionate sentence of the speech of the true
believer. His final words are: whether today you people accept what I say or not, you will
definitely remember my advice in the coming phases, but at that time this will be of no avail. This
is a reference not only to the reward and punishment of the Hereafter but also to the punishment
that will visit them if they denied their messenger which he earlier on had warned them of. It is
obvious that when both these types of punishments will befall them, they will recall this speech of
ۡ ٌۢ ۡ ٰ thisٰ willۤۡ be
his and express regret; but of no use at that time.
& &
The words ‫ ﺑﺎﻟﻌﺒﺎد‬AB‫ﺑﺼ‬ ‫ ﷲ ) ن ﷲ‬IŠ ‫ و ﻓﻮض ۡﻣﺮي‬of the true believer imply that whatever he wanted to
say he has said and now his addressees can do what they like. If they become his enemies because
34. “Indeed, the ones to whom you call me to neither have a say in this world nor in the next. And all of
us have to return to God. And those who transgress bounds are the ones who shall be the inmates of Hell.”
35. “So, soon you will recall the things I am telling you, and I consign my matter to God. Indeed, He is
watching over His servants.”
of this truth that he has spoken, then ۢ he has
ۡ ٌۡ ٰ
consigned his matter to God. He is the protector of His
people and watches over them (‫ ﺑﺎﻟﻌﺒﺎد‬AB‫ﺑﺼ‬ ‫) ن ﷲ‬.
ۡ & ٓۡ & ۡ ۡ ٰ ٰ &ٰ & ٰ
ۡ & ‫ﺳﻴﺎت ﻣﺎ‬
36
﴾٤٥ۚ ﴿ ‫ﺳﻮء ﻟﻌﺬ ب‬ ‫<و و ﺣﺎق ﺑﺎل =<ﻋﻮن‬Ð‫ﻣ‬ ‫ﻪ ﷲ‬Ñ‫ﻓﻮﻗ‬
It is evident from this verse that after this speech of the true believer, the Pharaoh and his chiefs
turned into his foes and began conspiring against him in various ways in order to bring him back
into their religion; however, the Almighty protected him from their conspiracies. It is evident
from this beyond any shadow of doubt that the Pharaoh and his courtiers never succeeded in
conspiring against him to force him to give up the true faith. It is also similarly evident that the
Almighty protects all His servants who declare the truth.
The word ‫ آل‬obviously refers to his family as well as followers. The verse says that the
Almighty protected the true believer from the evil designs of the Pharaoh and his companions;
however, the latter were surrounded by “an evil punishment.” This refers to the decisive
punishment which caused the Pharaoh and all his armies to drown in the sea. This punishment is
called “an evil punishment” because during the time Moses (sws) preached the people of Egypt,
many punishments visited them but all of them were meant to warn and remind them and both the
believers and the disbelievers were tested through them. However, while the believers were
protected from this final punishment, the Pharaoh and his race were totally routed. It is evident
from the word ‫ ﺣﺎق‬that this punishment surrounded them in such a manner that they were not able
to escape from it in any way.
ۡ ۡ ۡ ‫دﺧﻠﻮۤ ٰ ل‬ &
ۡ & ۡ h ‫ﻟﺴﺎﻋﺔ‬ & ۡ & ‫ﻳﻮم‬ ً & & ۡ ۡ & ۡ&&
ً ‫ﻏﺪو و‬
ۡ ‫ﻋﺸﻴﺎ { و‬
37
﴾٤٦﴿ ‫=<ﻋﻮن ﺷﺪ ﻟﻌﺬ ب‬ ‫ﻘﻮم‬L ‫ﻌﺮﺿﻮن ﻋﻠﻴﻬﺎ‬P ‫ﻟﻨﺎر‬
This verse furnishes details of the punishment mentioned in the previous verse: in the life of
Barzakh they are made to observe Hell every now and then so that they continue to keep in mind
their real abode and when the Day of Judgement comes it will be directed that the Pharaoh and all
his followers be cast into the grievous punishment of Hell. It is mentioned at many places in the
Qur’ān that after death pious and wicked souls will find themselves in Barzakh in an atmosphere
that is in accordance with their deeds. This is like a prelude to them for Paradise or Hell. When the
Day of Judgement comes, reward and punishment will appear in their actual forms before people.
The grave punishment which is mentioned in Ḥadīth narratives relates to this world of Barzakh.
ۡ ‫﴾ ﻗﺎل‬٤٧﴿ ‫ﻧﺼﻴﺒﺎ ﻣﻦ ﻟﻨﺎر‬ ۡ & ۡ & ‫ﻧﺘﻢ‬

ً ۡ ‫ﻣﻐﻨﻮن ﻋﻨﺎ‬ ۡ & ۡ ‫ﻓﻬﻞ‬ ً ‫ﻟﻜﻢ‬
ۡ ‫ﺗﺒﻌﺎ‬ ۤۡ & ۡ ۡ ۡ & ° & & ۡ &
ۡ & ‫و ﻧﺎ &ﻛﻨﺎ‬AŒ‫ﺳﺘﻜ‬ ۡ& ۡ
‫ﻟﺬﻳﻦ‬ ‫ ﻟﻨﺎر ﻓﻴﻘﻮل ﻟﻀﻌﻔﺆ ﻟﻠﺬﻳﻦ‬IJ ‫ﻳﺘﺤﺂﺟﻮن‬ ‫وذ‬
38 ۡ ۡ ۡ ٰ ‫ ن ﷲ‬2 ۤ ‫ﻓﻴﻬﺎ‬
﴾٤٨﴿ ‫• ﻟﻌﺒﺎد‬B‫ﻗﺪ ﺣﻜﻢ ﺑ‬ ۡ ‫ﻞ‬c ۤۡ & ۡ ۡ
ٌ & ‫و ﻧﺎ‬AŒ‫ﺳﺘﻜ‬
I have indicated earlier that the anecdote of this true believer has been recounted also to
36. Thus God delivered him from the evil consequences of their ploys and My punishment surrounded
the Pharaoh’s people.
37. Before the Fire they are brought morning and evening, and on the day the Hereafter arrives, it will be
ordered: “Admit the Pharaoh’s people into a horrific torment!”
38. And when they will argue with one another in Hell, those who remained subservient to those who
posed themselves as mighty will say: “We remained your followers: can you share some part of this
torment of the Fire with us?” Those who posed themselves mighty will reply: “Now all of us are in it. God
has delivered a verdict between His servants.”
encourage people who were hesitant of expressing their faith because of being over-awed by their
leaders. It is now depicted in these verses that in the gatherings of this world people who do not
have the courage to acknowledge and proclaim the truth for fear of their leaders will one day find
themselves and their leaders in Hell mutually cursing one another. The weak and the oppressed
will tell their leaders that they had blindly followed them in the previous world; so will they now
even partly share with them the torment of Hell. The leaders will reply that the time for expressing
objections and grievances has expired; now both of them have to remain in this torment; the
Almighty has decided very justly between His people. The implication is that this excuse will be of
no use to a person that he was under pressure from others and hence remained a follower of evil.
Each person is responsible for his own self; he cannot put this responsibility on others and absolve
himself. Hence a person however much under pressure he may be should declare the truth while
reposing his trust in God and should rest assured that the Almighty will protect him and even if he
has to face death in His cause, this death will be considered as martyrdom.ۡ
ۤۡ & ۡ
Here it needs to be kept in mind that the Qur’ān has used the word ‫و‬AŒ‫ﺳﺘﻜ‬ for these leaders who
were an embodiment of disbelief and disobedience. The word means: “people who thought
themselves to be of high status or who were inebriated with their high status.” This word is the
most appropriate term for such defiant leaders. Greatness in this world is for God alone and hence
every leadership which takes people away from the path of God is arrogance personified and its
ultimate fate is Hell – not only for the leaders but also for their followers.
ٰ ‫ﻗﺎﻟﻮ‬ ٰ ۡ ۡ & & & & ۡ & ۡ ۡ & ۡ ۤۡ &

ۡ & ) ‫ﺑﺎﻟﺒﻴﻨﺖ‬ ۡ ۡ & ‫دﻋﻮ‬
ۡ & ‫رﺑﻜﻢ‬
ً ۡ ‫ﻳﺨﻔﻒ ﻋﻨﺎ‬ ۡ & ۡ ‫ﻧﺔ ﺟﻬﻨﻢ‬YÒ‫ ﻟﻨﺎر ﻟ‬IJ ‫ﻟﺬﻳﻦ‬
ۡ ‫و ﻗﺎل‬
) Ir‫ﺑ‬ ‫﴾ ﻗﺎﻟﻮ و ﻟﻢ ﺗﻚ ﺗﺎﺗﻴﻜﻢ رﺳﻠﻜﻢ‬٤٩﴿ ‫ﻳﻮﻣﺎ ﻣﻦ ﻟﻌﺬ ب‬
ٰ ۡ
﴾٥٠﴿ ‫ﺿﻠﻞ‬ ۡ ٰۡ & ° & ۡ& ۡ ۡ&
ٍ IJ ‫ﻳﻦ ﻵﻹ‬RS‫ﻗﺎﻟﻮ ﻓﺎدﻋﻮ { و ﻣﺎ دﻋﺆ ﻟﻜ‬
39
When the companions of Hell will see that neither their deities and intercessors have been of
any avail to them nor these leaders could help them in this state of utter hopelessness, they will
beseech the guards of Hell to request God to lessen the punishment just for one day so that they
can have some reprieve. These guards will in return ask them whether messengers of God had not
come to them with clear signs. At this, the dwellers of Hell will reply in the affirmative. Hearing
this reply, the guards will tell them to make this request directly to God; they cannot make this
request on behalf of such ٰ worthless people.
The words ‫ﺿﻠﻞ‬ ٰ ۡ ۡ ۡ & °&
ٍ IJ ‫ﻳﻦ ﻵﻹ‬RS‫ و ﻣﺎ دﻋﺆ ﻟﻜ‬depict the fact that all the requests and cries of the disbelievers
will end up in vain. Neither will their deities hear these calls nor will these leaders prove to be of
any help to them nor will God listen to them. All doors of hope shall stand closed on them.
40 & ۡ ۡ ‫ﻘﻮم‬P
﴾٥١ۙ ﴿ ‫ﻵﻹﺷﻬﺎد‬ & ۡ & ‫ﻳﻮم‬ ۡ&
ۡ ‫ﻟﺪﻧﻴﺎ و‬ ‫ﻟﺤﻴﻮة‬ ۡ & ٰ ‫ﻟﺬﻳﻦ‬
ٰ ۡ IJ ‫ﻣﻨﻮ‬ & & ۡ ‫ﻧﺎ‬
& & <À‫ﻟﻨﻨ‬
ۡ ‫رﺳﻠﻨﺎ و‬
This verse relates to verse 45. The in between verses digressed to describe the punishment of
Hell which the Pharaoh and his associates will have to face. The Almighty says in this verse that
39. And the dwellers of Hell will say to the keepers of Hell: “Request your Lord to relieve our torment
for a single day!” They will reply: “Did not messengers come to you with clear signs?” They will reply:
“Yes they definitely did come.” Their keepers will say: “Make this request yourselves.” But the call of the
disbelievers will end up in vain.
40. And indeed We help Our messengers and the true believers in the life of this world and will also help
them on the Day when the witnesses rise to testify.
just as He helped Moses (sws) and the true believer, in a similar manner He not only helps in this
world His messengers and those who profess faith in them but also on the Day when witnesses
will stand up to bear evidence.
Our exegetes were afflicted with much confusion in interpreting this verse. The reason is that in
it God very explicitly promises that He will also help in this very world the messengers and those
who profess faith in them. The reason for this is that they are not fully aware of the difference
between a nabī (prophet) and a rasūl (messenger). I have continued to point out at various places
in this exegesis that it should be kept in mind. The practice of God regard the rasūls is that they
set up a divine court of justice for people in this very world on behalf of the God. If their people
deny them, these people are necessarily destroyed whether through some natural calamity or
through the sword of the believers and regardless of this destruction taking place in the lifetime of
a rasūl or after he departs from this world. The life of every rasūl from Noah (sws) to Jesus (sws)
bears witness to this established practice of God and I have continued to explain it.
& ۡ ۡ ‫ﻘﻮم‬P
The expression ‫ﻵﻹﺷﻬﺎد‬ & ۡ & ‫ﻳﻮم‬
ۡ ‫ و‬obviously refers to the Day of Judgement because on that Day the
Almighty will ask each prophet and messenger to bear witness to what they taught their people;
similarly all the ummahs will be questioned regarding the response they gave to their respective
messenger. The angels of God will also appear with the record of the deeds of people. These
details have already been mentioned in Sūrah al-Mā’idah as well as some previous sūrahs.
& ٓۡ & ‫ﻟﻬﻢ‬ & ۡ && ۡ&& ۡ ۡ ٰ & ۡ

ۡ & ‫ﻟﻠﻌﻨﺔ و‬ ۡ
41
﴾٥٢﴿ ‫ﺳﻮء ﻟﺪ ر‬ ‫• ﻣﻌﺬرﺗﻬﻢ و ﻟﻬﻢ‬B‫ﻳﻮم ﻵﻹ ﻳﻨﻔﻊ ﻟﻈﻠﻤ‬
& ۡ ۡ &
& ۡ ‫ﻳﻮم‬
ۡ ‫ و‬of the previous verse: such will be the clarity and
This verse explains the words ‫ﻵﻹﺷﻬﺎد‬ ‫ﻘﻮم‬P
certainty of the evidence borne by witnesses produced in the divine court on that Day that no
excuse of people who have wronged their souls would be of any benefit to them. So much so, the
excuse of people who would regard their leaders to be responsible for leading them astray would
not be accepted. Their leaders will vehemently negate them and say that their followers deserve
this fate because they full well knew that their leaders had gone astray; these leaders will tell them
that both of them are equal and both will have to endure a stern punishment of their deeds.
& ٓۡ & ‫ﻟﻬﻢ‬ & ۡ &&
ۡ & ‫ﻟﻠﻌﻨﺔ و‬
The words ‫ﺳﻮء ﻟﺪ ر‬ ‫ و ﻟﻬﻢ‬depict the fact that their excuse will be greeted with curse from
God and his angels and in retribution of their deeds they will end up in an evil abode.
ۡ & ٰۡ ٰ ۡ ‫<آءﻳﻞ‬¢ ۤۡ ۡ ٰ & ۡ y¶‫ﻣﻮ‬

42
﴾٥٤﴿ ‫ ۡﻵﻹﻟﺒﺎب‬IŠ‫ذ—<ي ﻵﻹو‬ ً & ﴾٥٣ۙ ﴿ ‫ﻟﻜﺘﺐ‬
‫ﻫﺪي و‬ ۡ ۡ yÍ‫ﺑ‬ ‫ﻟﻬﺪي و ۡورﺛﻨﺎ‬ ۡ ٰ ‫ﻟﻘﺪ‬
ۡ & ‫ﺗﻴﻨﺎ‬ ۡ ‫و‬
These verses explain the help which is mentioned earlier viz. the Pharaoh and his followers and
associates were afflicted with divine punishment while Moses (sws) and the Israelites who
professed belief in him were bestowed with guidance and the Book of God.
The Book of God is a compendium of laws for the promise of supremacy ۡ ۡ and sovereignty in
ٰ ۡ ۡ ۡ ۤyÍ‫ﺑ‬
ۡ ‫ورﺛﻨﺎ‬
this world found in the promise concealed in the words ‫<آءﻳﻞ ﻟﻜﺘﺐ‬¢ ‫و‬. An essential requisite
of this is that whichever people this Book is given, they achieve supremacy and sovereignty. Thus
ۡ ۡ & ٰۡ
the Israelites were supreme as long as they adhered to this Book.
The words ‫ ﻵﻹﻟﺒﺎب‬IŠ‫ذ—<ي ﻵﻹو‬ ً & state the objective of the Book: it is given to people so that it guide
‫ﻫﺪي و‬
41. The Day no excuse will avail those who were unjust to their souls and a curse shall be on them and
for them will be an evil abode.
42. And We showed Moses the way and entrusted the Israelites with the Book: as a guide and reminder
for men of understanding.
them towards God and remind people of His directives. However, only those people who have
vision and intellect will benefit from it. Nothing can be of benefit to those who are deprived of
vision and intellect. These words are a sarcastic remark on those among the Israelites who because
of their foolishness and inclination towards going astray from the truth deprived themselves of the
light of this Book.
ۡ
ۡ ۡ ‫ و‬y¨‫ﺑﺎﻟﻌ‬ ۡ
ۡ ‫ﺳﺒﺢ‬ ? RS‫ﺳﺘﻐ‬ ٌ ٰ ۡ
ۡ ۡ ۡ ‫ﺣﻖ و‬ ۡ ۡ ‫ﻓ‬
43
﴾٥٥﴿ ‫ﻵﻹﺑ¯ﺎر‬ ‫ﺑﺤﻤﺪ رﺑﻚ‬ ‫ﻟﺬﻧﺒﻚ و‬ ‫ ن وﻋﺪ ﷲ‬AŒ‫ﺎﺻ‬
This is a summary of the whole discussion and is meant to assure the Prophet Muḥammad (sws).
He is asked to adhere to his preaching; God’s promise is certain to materialize. The reference is to
the promise mentioned in verse 51 one earlier: the Almighty will grant success to His messengers
and their followers both in this world and in the Hereafter.
The words ‫ﻵﻹﺑ¯ﺎر‬
ۡ
ۡ ۡ ‫ و‬y¨‫ﺑﺎﻟﻌ‬ ۡ
ۡ ‫ﺳﺒﺢ‬
‫ﺑﺤﻤﺪ رﺑﻚ‬ ۡ ۡ ۡ ‫ و‬describe the methodology to acquire the patience
‫ ﻟﺬﻧ ?ﺒﻚ و‬RS‫ﺳﺘﻐ‬
which is an essential condition for this promise to materialize. The Prophet (sws) is asked to
continuously seek forgiveness from the Almighty for any blemishes and to exalt Him and
celebrate His praises. I have already explained at an appropriate place of this exegesis that the
way to acquire patience is to offer the prayer and to seek forgiveness. I have also pointed out that
such addresses are not directed at the person of the Prophet (sws); he is addressed in the capacity
of his people’s representative. People who are not aware of such addresses and the subtlety found
in them feel very repulsive to see the ascription of sin to the Prophet (sws) in this verse. The fact
is that such an address has a specific occasion, as just explained.
Section III: Verses (56-85)
Coming up are the closing verses of this sūrah. These verses besides urging the Prophet (sws)
to show patience and perseverance also give him glad tidings of help and victory in very clear
words and in equally clear words sound a threat to the Quraysh of the punishment they will face
in this world and in that to come. Interspersed between these glad tidings and threat are found
arguments to substantiate monotheism and the Hereafter on which these glad tidings and this
threat are based. These arguments are derived from morality, from the world within man and
from the one outside him.
Readers may now proceed to recite these verses.
﴾٥٦﴿ AB‫ﻟﺒﺼ‬
& ۡ
& ۡ ۡ ‫ﻟﺴﻤﻴﻊ‬ u ) ٰ ‫ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ‬
‫ﻧﻪ &ﻫﻮ‬
ۡ ۡ ۡ
{ ‫ﺑﺒﺎﻟﻐﻴﻪ‬ ٌ ۡ ‫ﺻﺪورﻫﻢ ﻵﻹ‬
ۡ & ‫ ﻣﺎ‬AŒ‫ﻛ‬
‫ﻫﻢ‬ ۡ & ٰ ‫ﺳﻠﻄﻦ‬
ۡ ۡ & & IJۡ ‫ ۡن‬2 ‫ﺗﻬﻢ‬ ٰ ۡ & ۡ ٰ ٰ ٰ ۤۡ ۡ & & ۡ
ٍ AB‫ﻐ‬X ‫ ﻳﺖ ﷲ‬IJ ‫ن ﻟﺬﻳﻦ ﻳﺠﺎدﻟﻮن‬
ۡ & ٰ ‫ﻟﺬﻳﻦ‬
‫ﻣﻨﻮ و‬ ۡ ‫و‬ž & ۡ ۡ ‫ و‬ÕÖ‫ﻵﻹﻋ‬
Ô AB‫ﻟﺒﺼ‬ ٰ ۡ ۡ ‫ﻳﺴﺘﻮي‬ ۡ & ۡ ‫ ﻟﻨﺎس ﻵﻹ‬A´•ۡ ‫ﺧﻠﻖ ﻟﻨﺎس و ٰﻟﻜﻦ‬
ۡ ‫﴾ و ﻣﺎ‬٥٧﴿ ‫ﻌﻠﻤﻮن‬P ۡ ۡ & ۡ
‫ ﻣﻦ‬AŒ• ‫ﻵﻹرض‬ ۡ ۡ ‫ﻟﺴﻤﻮت و‬ &ۡ
ٰ ٰ ‫ﻟﺨﻠﻖ‬
& & & ‫﴾ و ﻗﺎل‬٥٩﴿ ‫ﻳﺆﻣﻨﻮن‬
‫رﺑﻜﻢ‬ ۡ & ۡ & ‫ ﻟﻨﺎس ﻵﻹ‬A´•ۡ ‫ﻓﻴﻬﺎ و ٰﻟﻜﻦ‬
ۡ ‫رﻳﺐ‬ ٌ ٰ
ۡ ‫ﻵﻹﺗﻴﺔ ﻵﻹ‬ ‫﴾ ن ﻟﺴﺎﻋﺔ‬٥٨﴿ ‫ﺗﺘﺬ—<ون‬ ۡ& ً ۡ ) ‫ء‬y×‫ﻟﻤ‬
‫ﻗﻠﻴﻶﻹ ﻣﺎ‬ ٰ ٰ ‫ﻋﻤﻠﻮ‬
& ٓۡ & ۡ ‫ﻟﺼﻠﺤﺖ و ﻵﻹ‬ &
‫ﻓﻴﻪ و‬ ۡ & & ۡ ‫ﻟﻜﻢ ۡﻟﻴﻞ‬

ۡ ‫ﻟﺘﺴﻜﻨﻮ‬ & & ‫ﻟﺬي ﺟﻌﻞ‬ ۡ & ٰ ‫﴾ ﷲ‬٦٠﴿ ‫د“<ﻳﻦ‬
ۡ ٰ ‫ﺳﻴﺪﺧﻠﻮن ﺟﻬﻨﻢ‬ ۡ & & ۡ IØۡ ‫ﻋﻦ ﻋﺒﺎد‬ ۡ & ۡ ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫ون‬AŒ‫ﻳﺴﺘﻜ‬ ۡ ‫ﻟﻜﻢ ) ن‬ ۡ & ‫ﺳﺘﺠﺐ‬
ۡ ۡ I¹ۤۡ ‫دﻋ ۡﻮ‬&ۡ
43. So remain steadfast. Indeed, God’s promise is bound to be fulfilled and keep seeking forgiveness for
your sins and exalt your Lord while celebrating His praises evening and morning.
ٰ ۤ ۡ & & ۡ&& &ٰ && ٰ ۡ ۡ& ٰ
I¹‫ ﻓﺎ‬žÚ‫ ﻵﻹ ٰﻟﻪ ﻵﻹ &ﻫﻮ‬Ù ‫ء‬yz ٍ ‫ﻞ‬c ‫﴾ ذﻟﻜﻢ ﷲ رﺑﻜﻢ ﺧﺎﻟﻖ‬٦١﴿ ‫<ون‬Ð‫ﻳﺸ‬ ۡ & & ۡ ‫ ﻟﻨﺎس ﻵﻹ‬A´•ۡ ‫ ﻟﻨﺎس و ٰﻟﻜﻦ‬Ir‫ﻓﻀﻞ ﻋ‬ ‫< ) ن ﷲ ﻟﺬو‬À‫ﻣﺒ‬ ً ۡ & ‫ﻟﻨﻬﺎر‬
ٍ
‫ﻓﺎﺣﺴﻦ‬ ۡ ‫ﺻﻮرﻛﻢ‬ ۡ & ‫ﺑﻨﺂء و‬ ً ‫< ًر و ﻟﺴﻤﺂء‬Û ‫ﻵﻹرض‬ ۡ ۡ ‫ﻟﻜﻢ‬ & & ‫ﻟﺬي ﺟﻌﻞ‬ ۡ & ٰ ‫﴾ ﷲ‬٦٣﴿ ‫ﻳﺠﺤﺪون‬ ۡ & ۡ ٰ ‫ﺑﺎﻳﺖ ﷲ‬ ٰ ٰ ‫ﺎﻧﻮ‬c ۡ & ‫ﻟﺬﻳﻦ‬ ۡ ‫ﻳﺆﻓﻚ‬ & ۡ& ٰ
‫﴾ ﻛﺬﻟﻚ‬٦٢﴿ ‫ﺗﺆﻓﻜﻮن‬ ۡ& ۡ&
& ۡ ۡ ) ‫ﻟﺪﻳﻦ‬ ۡ ۡ & &ۡ& ۡ & ٰ ۤ & ۡ & ۡ ۡ & ٰ ٰ ž ۡ & & & ٰ ‫ذﻟﻜﻢ ﷲ‬ & & ٰ ) ‫ﻟﻄﻴﺒﺖ‬ ۡ & ‫ﺻﻮرﻛﻢ و‬ ۡ& &
‫ﻟﺤﻤﺪ‬ ۡ ‫ﻟﻪ‬ & •B‫ﻣﺨﻠﺼ‬ ‫” ﻵﻹ ﻟﻪ ﻵﻹ ﻫﻮ ﻓﺎدﻋﻮه‬Ý‫﴾ ﻫﻮ ﻟ‬٦٤﴿ •B‫ك ﷲ & رب ٰﻟﻌﻠﻤ‬AŒ‫ﻓﺘ‬ Ü ‫رﺑﻜﻢ‬ ٰ ‫رزﻗﻜﻢ ﻣﻦ‬
& & ۡ & ۡ ۡ & ٰ ۡ ٰ ۡ& ۡ ۡ& ۡ ۡ & ۡ & I¹ۡ ‫ﻗﻞ‬ ۡ & ﴾٦٥﴿ •B‫ﻟﻌﻠﻤ‬ ۡ ٰۡ ٰ
‫ﻣﺮت ۡن ۡﺳﻠﻢ ﻟﺮب‬ ‫ و‬Á I±‫ ﻟﺒﻴﻨﺖ ﻣﻦ ر‬I¹‫دون ﷲ ﻟﻤﺎ ﺟﺂء‬ ‫ﻋﺒﺪ ﻟﺬﻳﻦ ﺗﺪﻋﻮن ﻣﻦ‬ & ۡ ‫ﻧﻬﻴﺖ ۡن‬ ‫ﷲ رب‬
ۡ & ۡ ‫ﺷﻴﻮﺧﺎ { و‬ ً ۡ & & ۡ & ۡ & & ۡ & & ۤۡ & & ۡ & ً ۡ ۡ & & ۡ & & ۡ ‫ﻧﻄﻔﺔ &ﺛﻢ‬ ۡ& ۡ & & ۡ ۡ & ۡ ۡ ۡ
‫ﻣﻨﻜﻢ‬ ‫<ﺟﻜﻢ ﻃﻔﻶﻹ ﺛﻢ ﻟﺘﺒﻠﻐﻮ ﺷﺪ•ﻢ ﺛﻢ ﻟﺘﻜﻮﻧﻮ‬Ò‫ﻋﻠﻘﺔ ﺛﻢ ﻳ‬ ٍ ‫ﻣﻦ‬ ٍ ‫ﻣﻦ‬ ‫﴾ &ﻫﻮ ﻟﺬي ﺧﻠﻘﻜﻢ ﻣﻦ ﺗﺮ ٍب ﺛﻢ‬٦٦﴿ •B‫ٰﻟﻌﻠﻤ‬
& ۡ & ‫ﻛﻦ‬ ٰ
﴾٦٨﴿ ‫ﻓﻴﻜﻮن‬ ۡ & ‫ﻟﻪ‬u ‫ﻘﻮل‬P & ۡ & ‫ﻣﺮ ﻓﺎﻧﻤﺎ‬ ً ۡ y§‫ﻗ‬ » ‫ﻳﻤﻴﺖ { ﻓﺎذ‬ & ۡ & ‫” و‬Ý‫ﻳ‬ ۡ & ‫ﻟﺬي‬ ۡ ‫﴾ &ﻫﻮ‬٦٧﴿ ‫ﻌﻘﻠﻮن‬L ۡ & ۡ ‫ﻟﻌﻠﻜﻢ‬ ۡ & ‫ و‬ÕÖ‫ﻣﺴ‬ ً & ‫ﺟﻶﻹ‬ ً ۤ‫ﻟﺘﺒﻠﻐﻮ‬ ۡ & & ۡ ‫ﻗﺒﻞ و‬ & ۡ ‫ﻣﻦ‬ ۡ IJ‫ﻣﻦ &ﻳﺘﻮ‬ ۡ
ٖ ٰ
‫﴾ ذ‬٧٠ۙ ﴿ ‫ﻌﻠﻤﻮن‬P ۡ & ۡ ‫ﻓﺴﻮف‬ ۡ ž ß ‫رﺳﻠﻨﺎ‬ & & ‫رﺳﻠﻨﺎ ٖﺑﻪ‬ ۡ ۡ ۤ
‫ﺑﺎﻟﻜﺘﺐ و ﺑﻤﺎ‬ ٰ ۡ ‫ﻛﺬﺑﻮ‬ ۡ & ‫ﻟﺬﻳﻦ‬ ۡ ﴾Þ ٦٩﴿ž‫<ﻓﻮن‬À‫ﻳ‬ ۡ & ۡ & I¹ ) ٰ ‫ ٰ ٰﻳﺖ ﷲ‬IJ ۤۡ ‫ﻳﺠﺎدﻟﻮن‬ ۡ & & ‫ﻟﺬﻳﻦ‬ ۡ IŠ ‫ۡﻟﻢ ﺗﺮ‬
‫ﻣﻦ‬ ۡ ﴾٧٣ۙ ﴿ ‫ﺗ–<•ﻮن‬ ۡ & ۡ & ‫ﻛﻨﺘﻢ‬ ۡ & ۡ & ‫ﻟﻬﻢ ۡﻳﻦ ﻣﺎ‬ ۡ & ‫ﻗﻴﻞ‬ ۡ ‫﴾ &ﺛﻢ‬٧٢ۚ ﴿ ‫ﻳﺴﺠﺮون‬ ۡ & ۡ & ‫ ﻟﻨﺎر‬IJ ‫ &ﺛﻢ‬ž ۡ ۡ IJ ﴾٧١ۙ ﴿ ‫ﻳﺴﺤﺒﻮن‬
Ô ‫ﻟﺤﻤﻴﻢ‬ ۡ & ۡ & ) ‫ﻟﺴﻠﺴﻞ‬ & ٰ ‫ﻗﻬﻢ و‬ ۡ ‫ ۡﻋﻨﺎ‬IJ & ٰۡ ۡ
ۤۡ ‫ﻵﻹﻏﻠﻞ‬
AB‫ﻐ‬X ‫ﻵﻹرض‬
ۡ ۡ ۡ IJ ‫ﺣﻮن‬RSL ۡ & ۡ ‫ﻛﻨﺘﻢ‬ ۡ & ۡ & ‫ذﻟﻜﻢ ﺑﻤﺎ‬ ۡ & ٰ ﴾٧٤﴿ ‫ﻳﻦ‬RS‫ﻟﻜ‬ ۡ ٰ ۡ & ٰ ‫ﻀﻞ ﷲ‬P & & ‫ﻛﺬﻟﻚ‬ ٰ ًۡ & ۡ ۡ ۡ& ۡ ۡ & ۡ ۡ
) ‫ﺿﻠﻮ ﻋﻨﺎ ﺑﻞ ﻟﻢ ﻧﻜﻦ ﻧﺪﻋﻮ ﻣﻦ ﻗﺒﻞ ﺷﻴﺌﺎ‬ ۡ & ‫ﻗﺎﻟﻮ‬ ۡ & ) ٰ ‫دون ﷲ‬ ۡ&
ٌ ٰ ۡ ۡ ۡ ﴾٧٦﴿ ‫ﻳﻦ‬AŒ‫ﻟﻤﺘﻜ‬ ۡ & ۡ ‫ﻣﺜﻮي‬ ۡ ۡ ۡ ‫ﺧﻠﺪﻳﻦ‬ ۡ ٰ ‫دﺧﻠﻮۤ ۡﺑﻮ ب ﺟﻬﻨﻢ‬ ۡ & & ۡ & ﴾٧٥ۚ ﴿ ‫ﺗﻤﺮﺣﻮن‬ ۡ & ۡ ‫ﻛﻨﺘﻢ‬ ۡ & ۡ & ‫ۡﻟﺤﻖ و ﺑﻤﺎ‬
‫وﻋﺪ ﷲ ﺣﻖ { ﻓﺎﻣﺎ‬ ‫ ن‬AŒ‫ﻓﺎﺻ‬ ‫ﻓﻴﻬﺎ { ﻓﺒﺌﺲ‬
ۡ & ۡ ‫ﻋﻠﻴﻚ و‬ ۡ & ۡ ‫ﻗﺒﻠﻚ‬ ً & & ‫رﺳﻠﻨﺎ‬ ۡ ۡ ۡ ۡ & ۡ & ‫ﻓﺎﻟﻴﻨﺎ‬ ۡ & & ‫ﻟﺬي‬ ۡ ‫ﻌﺾ‬X ۡ ‫&ﻧﺮﻳﻨﻚ‬
‫ﻣﻦ ۡﻟﻢ‬ ۡ ‫ﻣﻨﻬﻢ‬ ۡ ‫ﻗﺼﺼﻨﺎ‬ ۡ ‫ﻣﻦ‬ ۡ ‫ﻣﻨﻬﻢ‬ ۡ ‫ﻣﻦ‬ ۡ ‫رﺳﻶﻹ‬ ‫﴾ و ﻟﻘﺪ‬٧٧﴿ ‫ﻳﺮﺟﻌﻮن‬ ۡ ‫‹ﻌﺪﻫﻢ ۡو ﻧﺘﻮﻓﻴﻨﻚ‬
ۡ & ٰ ‫﴾ ﷲ‬٧٨﴿ ‫ﻟﻤﺒﻄﻠﻮن‬
‫ﻟﺬي‬ ۡ & ۡ & ۡ ‫ﺑﺎﻟﺤﻖ و ﺧ½< &ﻫﻨﺎﻟﻚ‬ ۡ & ٰ
y§‫ﺑﺎﻳﺔ ﻵﻹ ﺑﺎذن ﷲ { ﻓﺎذ ﺟﺂء ۡﻣﺮ& ﷲ ﻗ‬
ٰ ۡ ٰ ۡ ۡ ۡ&
ٍ IØ‫ﻟﺮﺳﻮل ن ﻳﺎ‬ ۡ ‫‹ﻘﺼﺺ‬ ۡ &ۡ
ٍ ‫ﺎن‬c ‫ﻋﻠﻴﻚ ) و ﻣﺎ‬
ۡ&ۡ
‫ ﻟﻔﻠﻚ‬Ir‫ﻋﻠﻴﻬﺎ و ﻋ‬ ۡ ‫ﺻﺪورﻛﻢ و‬ ۡ & ۡ & & IJ ً
ۡ ‫ﺣﺎﺟﺔ‬ ‫ﻋﻠﻴﻬﺎ‬ۡ ‫ﻟﺘﺒﻠﻐﻮ‬ ۡ & & ۡ ‫ﻣﻨﺎﻓﻊ و‬ & ۡ ‫ﻟﻜﻢ‬
‫ﻓﻴﻬﺎ‬ ۡ & ‫﴾ و‬٧٩á ﴿ ‫ﻠﻮن‬c‫ﺗﺎ‬ ۡ & & ۡ ‫ﻣﻨﻬﺎ و ﻣ ۡﻨﻬﺎ‬ ۡ ۡ& ۡ
‫•ﺒﻮ‬A‘‫ﻟﻜﻢ ۡﻵﻹ‹ﻌﺎم ﻟ‬
ۡ &&
‫ﺟﻌﻞ‬
ۤۡ & ۡ ۡ ۡ ۡ & & ۡ ۡ
ۡ IJ ‫و‬AB‫ﻳﺴ‬ & ۡ ۡ & ٰ ٰ ٰ & ۡ& ۡ &
‫ﺎﻧﻮ‬c ) ‫ﺎن ﻋﺎﻗﺒﺔ ﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ‬c ‫ﻛﻴﻒ‬ ۡ&
ۡ ‫و‬R©‫ﻓﻴﻨ‬ ‫ﻵﻹرض‬ ۡ ۡ ﴾٨١﴿ ‫<ون‬Ð‫ﺗﻨ‬
‫ﻓﻠﻢ‬ ۡ& ‫ﻳﺘﻪ ¼ ﻓﺎي ٰﻳﺖ ﷲ‬ ٖ ٰ ‫ﻳﺮﻳﻜﻢ‬ ۡ ۡ & ‫﴾ و‬٨٠¤ ﴿ ‫ﺗﺤﻤﻠﻮن‬
ۡ & ۡ ‫=<ﺣﻮ ﺑﻤﺎ‬ ۡ & ‫ﺑﺎﻟﺒﻴ ٰﻨﺖ‬ ۡ ۡ&& && ۡ&ۡ ۡ & ۡ ‫ﺎﻧﻮ‬c ۡ & ‫ﻋﻨﻬﻢ ﻣﺎ‬ ۡ & ۡ yÍ‫ﻏ‬ ٰۡ ۤ ۡ ۡ IJ ‫ﺛﺎر‬ ً ٰ ‫ﻗﻮة و‬ ً & ۡ & ۡ A´•ۡ
‫ﻋﻨﺪﻫﻢ ﻣﻦ‬ ‫﴾ ﻓﻠﻤﺎ ﺟﺂءﺗﻬﻢ رﺳﻠﻬﻢ‬٨٢﴿ ‫ﻳﻜﺴﺒﻮن‬ ‫ﻵﻹرض ﻓﻤﺎ‬ ‫ﻣﻨﻬﻢ و ﺷﺪ‬
& ۡ
‫ﻓﻠﻢ ﻳﻚ‬
ۡ ۡ
﴾٨٤﴿ •B•<–‫ﻧﺎ ﺑﻤﺎ ﻛﻨﺎ ٖﺑﻪ &ﻣ‬RS‫ﻛ‬
& ۡ ‫وﺣﺪه و‬ u ۡ ٰ ‫ﻗﺎﻟﻮۤ ٰ ﻣﻨﺎ ﺑﺎﷲ‬ ۡ & ‫﴾ ﻓﻠﻤﺎ ر ۡو ۡﺑﺎﺳﻨﺎ‬٨٣﴿ ‫ﻳﺴﺘﻬﺰءون‬ ۡ & ۡ ۡ ‫ﺎﻧﻮ ٖﺑﻪ‬c ۡ & ‫ﺑﻬﻢ ﻣﺎ‬ ۡ ‫ﻟﻌﻠﻢ و ﺣﺎق‬ ۡ ۡ
﴾٨٥﴿ ‫ون‬RS‫ﻟﻜ‬ ۡ & ٰ ۡ ‫ﻋﺒﺎده { و ﺧ½< &ﻫﻨﺎﻟﻚ‬ ٖ IJ ۡ ‫ﺧﻠﺖ‬ ۡ ‫ﻗﺪ‬ ۡ y‚‫ﻟ‬ۡ ٰ ‫ﻤﺎﻧﻬﻢ ﻟﻤﺎ ر ۡو ۡﺑﺎﺳﻨﺎ ) &ﺳﻨﺖ ﷲ‬ ۡ & & ‫ﻳﻨﻔﻌﻬﻢ ۡﻳ‬ ۡ&& ۡ
As for those who indulge in baseless arguments about the signs of God without any reasoning
that has come to them, arrogance is entrenched in their hearts in which they will never succeed.
So, seek refuge with God; it is He Who really sees and hears. (56)
Creating the heavens and the earth is more difficult than creating people; yet most people know
not. The blind and those who can see are not equal, nor are the evil-doers the equals of those who
have professed faith and did righteous deeds. Seldom do you people take thought. Indeed, the
Hour is sure to come; in this, there is no doubt; yet most are not embracing faith. And your Lord
has said: “Call on me and I will accept your request. Those Who arrogantly evade worshipping
Me shall enter Hell with all humiliation.” (57-60)
It was God who made the night dark for you so that you take rest in it and lit up the day that you
may work in it. God is bountiful to men, yet most people are not grateful. Indeed, God alone is
your Lord, the Creator of all things. There is no god but Him. So how do you show foolishness?
Similar foolishness was shown by those have been denying God’s revelations. (61-63)
It is God who has made the earth a dwelling-place for you, and the sky a roof and moulded
your bodies and did so in a befitting manner and provided you with wholesome things. Such is
God, your Lord. Thus very blessed is God, Lord of the Universe. He is the Living One; there is
no god but Him so invoke Him only with His pure obedience. Gratitude is for Him, Lord of the
Universe! (64-65)
Say: “I have been forbidden to worship which you invoke besides God now that clear signs
have come to me from my Lord. And I have been asked to submit myself.” It is He Who created
you from clay, then from a little germ, then from a clot of blood. He then brings you into this
world as infants; He then nourishes you so that you may reach your adolescence. Then He gives
you time to reach old age. And some of you die before this and to some He gives times to
complete an appointed term. And this is because you may understand. It is He Who gives life and
Who gives death. So, when He decrees a thing, He need only say: “Be,” and it is. (66-68)
Do you not see those who indulge in baseless arguments about the revelations of God? Where
are they turned away? Those who have denied the Book of God and those things as well which
We sent with Our Messengers. They shall soon know when there will be yokes around their necks
and shackles [around their feet]; they shall be dragged through boiling water; then cast into the
fire of Hell. Then they will be asked: “Where are those whom you associated with God?” They
will reply: “They have forsaken us; in fact, we have never been worshipping anything.” In this
way, God will make the disbelievers lose their senses. This is because without any basis you
showed pride and conceit in the land. Enter the gates of Hell to stay therein forever. What an evil
abode it is for the arrogant. (69-76)
Therefore, show perseverance. Indeed, the promise of God is bound to come true. Either We
will show you a glimpse of the punishment We are threatening them with or give death to you.
Thus to Us shall they return. (77)
And We sent forth other messengers before you; We have already related the accounts of some
to you and there are some others whose accounts We have not related to you. And none of these
messengers had the power to show a sign except by God’s permission. Thus when God’s decree
arrives, justice shall prevail and at that time the evil-doers will be among the losers. (78)
It is God who has created beasts for you so that you can use some to ride on and some others are
used as food for you and they have other benefits for you as well and has also created them so that
they may fulfil some of your heart’s desires; and on them and on ships you are boarded. (79-80)
And He shows you other innumerable signs. So, which of God’s signs will you deny? Have
they not journeyed through the land to see the fate of those before them? They were more
numerous than them in the land with regard to their splendour more powerful than them; yet all
their feats were of no use to them. (81-82)
So, when their messengers came to them with very clear signs, they proudly boasted of their
own knowledge. And the punishment which they made fun of surrounded them. So, when they
beheld Our punishment, they said: “We now believe in the one God and reject those which We
served besides Him.” But their faith was of no avail to them when they saw Our punishment.
Such is the established practice of God which manifested itself among His servants earlier on as
well and at that time the disbelievers end up as losers. (83-85)
Explanation
﴾٥٦﴿ AB‫ﻟﺒﺼ‬
& ۡ
& ۡ ۡ ‫ﻟﺴﻤﻴﻊ‬ u ) ٰ ‫ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ‬
‫ﻧﻪ &ﻫﻮ‬
ۡ ۡ ۡ
{ ‫ﺑﺒﺎﻟﻐﻴﻪ‬ ٌ ۡ ‫ﺻﺪورﻫﻢ ﻵﻹ‬
ۡ & ‫ ﻣﺎ‬AŒ‫ﻛ‬
‫ﻫﻢ‬ ۡ ۡ & & IJۡ ‫ ۡن‬2 ‫ﺗﻬﻢ‬ ٰ ۡ & ۡ ٰ ٰ ٰ ۤۡ ۡ & & ۡ
ۡ & ٰ ‫ﺳﻠﻄﻦ‬
ٍ AB‫ﻐ‬X ‫ ﻳﺖ ﷲ‬IJ ‫ن ﻟﺬﻳﻦ ﻳﺠﺎدﻟﻮن‬
44
This verse sounds an assurance to the Prophet (sws) that he should not worry about those who
44. As for those who indulge in baseless arguments about the signs of God without any reasoning that
has come to them, arrogance is entrenched in their hearts in which they will never succeed. So, seek refuge
with God; it is He Who really sees and hears.
are baselessly arguing with him about the signs of God. The word “signs” refer to the arguments
mentioned earlier which substantiate monotheism and the Hereafter in various styles. The verse
cautions him that the reason for their opposition is not that the truth is not evident to them or that
they have some reasoning against it; the fact is that they are opposing him because if they accept
what he says then this would be acknowledging his superiority over them. This of course would
severely dent the conceit and vanity they have for their leadership.
ۡ
The words ‫ﺑﺒﺎﻟﻐﻴﻪ‬ ۡ & ‫ ﻣﺎ‬refer to the fact that this arrogance will not lead them to success. It is now
‫ﻫﻢ‬
the verdict of God that He will make the truth dominant through the Prophet (sws) and these
u ) ٰ ‫ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ‬
opponents of his will be humiliated ۡbothۡ in this world and in that to come.
& ۡ
& ۡ ۡ ‫ﻟﺴﻤﻴﻊ‬
The words AB‫ﻟﺒﺼ‬ ‫ﻧﻪ &ﻫﻮ‬ point to the fact that because of their arrogance, these
people will try to harm him; but he should not worry and seek refuge with his God; he should rest
assured that it is God who really watches and hears and He will protect him from the evil of these
arrogant people.
45 ۡ & ۡ ‫ ﻟﻨﺎس ﻵﻹ‬A´•ۡ ‫ﺧﻠﻖ ﻟﻨﺎس و ٰﻟﻜﻦ‬

﴾٥٧﴿ ‫ﻌﻠﻤﻮن‬P
ۡ ۡ & ۡ ۡ ۡ &ۡ
ٰ ٰ ‫ﻟﺨﻠﻖ‬
‫ ﻣﻦ‬AŒ• ‫ﻟﺴﻤﻮت و ﻵﻹرض‬
The verse says that if these people are led away by the misconception that after people die and
become dust it is impossible to be created again, then this is their ignorance. How can it be
difficult for the God Who can bring the heavens and the earth into existence to create mankind
again? Was creating the first of these more difficult or the second? If God can create such huge
structures, how can it be difficult for Him to accomplish this task which is much lesser inۡ extent?
ۡ & ۡ ‫ ﻟﻨﺎس ﻵﻹ‬A´• ‫ و ٰﻟﻜﻦ‬ie.
This is an obvious fact that everyone must understand, yet as the verse says: ‫ﻌﻠﻤﻮن‬P
most people do not understand even such an obvious reality.
ٌ ٰ
ۡ ‫ﻵﻹﺗﻴﺔ ﻵﻹ‬ & ٓۡ & ۡ ‫ﻟﺼﻠﺤﺖ و ﻵﻹ‬
ً ۡ ) ‫ء‬y×‫ﻟﻤ‬ &
ٰ ٰ ‫ﻋﻤﻠﻮ‬ ۡ & ٰ ‫ﻟﺬﻳﻦ‬ & ۡ ۡ ‫ و‬ÕÖ‫ﻵﻹﻋ‬ ٰ ۡ ۡ ‫ﻳﺴﺘﻮي‬
ۡ ‫رﻳﺐ‬
‫ﻓﻴﻬﺎ‬ ‫﴾ ن ﻟﺴﺎﻋﺔ‬٥٨﴿ ‫ﺗﺘﺬ—< ۡون‬
& ‫ﻗﻠﻴﻶﻹ ﻣﺎ‬ ‫ﻣﻨﻮ و‬ ۡ ‫و‬ž Ô AB‫ﻟﺒﺼ‬ ۡ ‫و ﻣﺎ‬
46 ۡ & ۡ & ‫ ﻟﻨﺎس ﻵﻹ‬A´•ۡ ‫و ٰﻟﻜﻦ‬
﴾٥٩﴿ ‫ﻳﺆﻣﻨﻮن‬
These verses explain the ethical requirement for the Hereafter to take place. It is said that if
there is no Hereafter as these people have assumed, then this would mean that this world is a
place that will be left unaccountable: those who are devoid of vision and intellect and those have
it are equal and that there is no difference between the pious and the wicked. This obviously is
not true. It negates the attributes of justice, wisdom, mercy and power of the Almighty which in
other words negates the Almighty Himself. For this reason, it is certain for the Hereafter to come;
there is no doubt in this; however, it is strange that most people are not professing faith in this
obvious reality.
The word ÕÖ‫ﻋ‬ ٰ ۡ here refers to blind in intellect and the word AٌْB‫ ﺑﺼ‬refers to people who not only
can see but also have visionary insight and are ones who reflect on the signs of God.
ۡ&
It is evident from the words ‫ﺗﺘﺬ—<ون‬
ً ۡ that these facts are not so concealed that no one is
‫ﻗﻠﻴﻶﻹ ﻣﺎ‬
able to understand them. On the other hand, what is the remedy for people who are not ready to
use their ears and eyes.
45. Creating the heavens and the earth is more difficult than creating people; yet most people know not.
46. The blind and those who can see are not equal, nor are the evil-doers the equals of those who have
professed faith and did righteous deeds. Seldom do you people take thought. Indeed, the Hour is sure to
come; in this, there is no doubt; yet most are not embracing faith.
47 ۡ & & ۡ IØۡ ‫ﻋﻦ ﻋﺒﺎد‬

ۡ ٰ ‫ﺳﻴﺪﺧﻠﻮن ﺟﻬﻨﻢ‬
﴾٦٠﴿ ‫د“<ﻳﻦ‬ ۡ & ۡ ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫ون‬AŒ‫ﻳﺴﺘﻜ‬ ۡ & ‫ﺠﺐ‬
ۡ ‫ﻟﻜﻢ ) ن‬ ۡ ‫ ۡﺳﺘ‬I¹ۤۡ ‫دﻋ ۡﻮ‬ & & & ‫و ﻗﺎل‬
& ۡ ‫رﺑﻜﻢ‬
ٌ ْ
ْ (arrogance) here encompasses the meaning of evasion.
The word ‫ﺳﺘﻜﺒﺎر‬
After reminding people of the Hereafter, a reminder is now sounded about monotheism: The
Prophet’s Lord has declared that no means or intermediary is required to ask from Him. Whoever
wants to ask should ask from Him; He accepts the petitions of people. The implication is that
when the Almighty is not appointing any means or intermediary then what is the need of making
others as intercessors and then cajoling them. This verse negates the notion of the idolaters that it
is through their deities only that people can access God. It states that the Almighty has not
deputed intermediaries between Himself and His servants; on the contrary, every person can
directly access & Him and implore and beseech Him and the Almighty accepts such prayers.
The words ‫ﻟﻜﻢ‬ ۡ ۡ imply that the Almighty definitely accepts every right supplication. If He
ۡ ‫ﺳﺘﺠﺐ‬
does not accept a supplication or defers it, then this means that there is some wisdom in this
deference. People must feel content on this because there is some good in it. It is totally useless to
go to someone other than God for requests because it is only He Who has the authority to accept
or reject requests, and it is only He Who knows the wisdom behind His actions. I have already
explained the established practice of the Almighty regarding the acceptance of a supplication at
an appropriate place of this exegesis.
The words ‫د“<ﻳﻦ‬ ۡ & & ۡ IØۡ ‫ﻋﻦ ﻋﺒﺎد‬
ۡ ٰ ‫ﺳﻴﺪﺧﻠﻮن ﺟﻬﻨﻢ‬ ۡ & ۡ ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫ون‬AŒ‫ﻳﺴﺘﻜ‬ ۡ ‫ ن‬imply that in spite of this open declaration of
God those who are showing indifference in worshipping Him merely because of arrogance should
remember that soon they will enter Hell in a humiliating way because of this arrogance.
Earlier in verse 56 it has been stated that those who are opposing Muḥammad (sws) are not
doing so because they have any argument or because they are in some doubt; on the contrary,
they are not doing so because their haughty political ambitions will be dented. They think that if
they accept what he asks them to, then they will become inferiors and he will be superior to them.
It is while referring to these people that it is said that people who are evading the truth merely
because of arrogance will humiliatingly enter Hell.
& ٰ ‫ذﻟﻜﻢ ﷲ‬
& & ٰ ﴾٦١﴿ ‫<ون‬Ð‫ﻳﺸ‬ ۡ ۡ& ٰ
ۡ & & ۡ ‫ ﻟﻨﺎس ﻵﻹ‬A´•ۡ ‫ ﻟﻨﺎس و ٰﻟﻜﻦ‬Ir‫ﻓﻀﻞ ﻋ‬ ً ۡ& ۡ ۡ&& ۡ ۡ && ۡ &ٰ
ٍ ‫< ) ن ﷲ ﻟﺬو‬À‫ﷲ & ﻟﺬي ﺟﻌﻞ ﻟﻜﻢ ﻟﻴﻞ ﻟﺘﺴﻜﻨﻮ ٰﻓﻴﻪ و &ﻟﻨﻬﺎر ﻣﺒ‬
ۡ ۡ & I¹‫ ﻓﺎ‬ž ۤ ۡ & & ۡ &
48
﴾٦٢﴿ ‫ﺗﺆﻓﻜﻮن‬ Ú ‫ ﻵﻹ ٰﻟﻪ ﻵﻹ &ﻫﻮ‬Ù ‫ء‬yz
ٍ ‫ﻞ‬c ‫رﺑﻜﻢ ﺧﺎﻟﻖ‬
ْ
ً & after ‫ ۡﻟﻴﻞ‬and ‫ﻟﺘﻌﻠﻤﻮ‬
ْ after <À‫ﻣﺒ‬
ً ْ & are suppressed because of contextual
In these verses, the word ‫ﻣﻈﻠﻤﺎ‬
indications. I have explained the nature of such suppressions at an appropriate place of this
exegesis.
In these verses, the Almighty has directed attention to those of His signs which simultaneously
substantiate monotheism and the Hereafter. With respect to the providence found in them, they
substantiate the Hereafter and with respect to the harmony found in them they substantiate
monotheism. It is stated that it is God alone Who has made the night dark and moderate in
47. And your Lord has said: “Call on me and I will accept your request. Those Who arrogantly evade
worshipping Me shall enter Hell with all humiliation.”
48. It was God who made the night dark for you so that you take rest in it and lit up the day that you may
work in it. God is bountiful to men, yet most people are not grateful. Indeed, God alone is your Lord, the
Creator of all things. There is no god but Him. So, how do you show foolishness?
temperature so that people can obtain comfort from it and He has lit up the day so that they can
do their work in it. This is a great favour of God on people; however, most people are ungrateful
to Him.
The implication is that even if all other signs are ignored and only the creation of night and day
is reflected upon, these people will come to know that their Creator is very merciful. If He created
the day to cater for their livelihood activities, He also created the night for them to provide them
with peace and comfort. Now had He wanted only the day to exist continuously no one could
have stopped Him or had He intended the night remain continuously even then no one would
have had the power to benefit from the light of day. A natural consequence of this mercy should
have been that people show gratitude to God but most people are not grateful.
Another natural consequence of God’s mercy and providence is that He bring about a Day in
which He reward those who recognized the rights of the favours of God and remained grateful to
Him and punish those who did benefit from God’s favours but remained ungrateful to Him. If He
does not do so, then this means that the grateful and the ungrateful are equal. This obviously is
wrong and against His justice.
The harmony between the night and the day which is a means to nurture and nourish man shows
that various elements of this universe which apparently seem opposite to one another have great
correspondence and conformity with one another. This is evidence of the fact that an exalted and
wise being will definitely use these opposing elements in a wise ٰ & & ۡ & & & ٰ on& & all
ۡ & ۡ & I¹‫ ﻓﺎ‬žÚ‫ ﻵﻹۤ ٰﻟﻪ ﻵﻹ &ﻫﻮ‬Ù ‫ء‬yz
manner. His will prevails and
ٰ
He is the creator and master of everything. The words are: ‫ﺗﺆﻓﻜﻮن‬ ٍ ۡ ‫ﻞ‬c ‫رﺑﻜﻢ ﺧﺎﻟﻖ‬ ‫ذﻟﻜﻢ ﷲ‬.
49 ۡ & ۡ ٰ ‫ﺑﺎﻳﺖ ﷲ‬
﴾٦٣﴿ ‫ﻳﺠﺤﺪون‬ ۡ & ‫ﻟﺬﻳﻦ‬
ٰ ٰ ‫ﺎﻧﻮ‬c & ۡ& ٰ
ۡ ‫ﻳﺆﻓﻚ‬ ‫ﻛﺬﻟﻚ‬
A warning is sound to the Quraysh in this verse: the way they have lost their senses and by
rejecting the simple call of the Qur’ān have strayed from the right path, in a similar way nations
which have preceded them rejected the signs of God and strayed from the right path. The
implication is that the Quraysh too will meet the fate these nations met if they too follow their ways.
& ٰ ٰ ž ۡ & & & ٰ ‫ذﻟﻜﻢ ﷲ‬

& & ٰ ) ‫ﻟﻄﻴﺒﺖ‬ ۡ & ‫ﺻﻮرﻛﻢ و‬
ۡ & & ‫ﻓﺎﺣﺴﻦ‬ ۡ & ‫ﺑﻨﺂء و‬
ۡ ‫ﺻﻮرﻛﻢ‬ ۡ ۡ ‫ﻟﻜﻢ‬
ً ‫< ًر و ﻟﺴﻤﺂء‬Û ‫ﻵﻹرض‬ ۡ & ٰ‫ﷲ‬
& & ‫ﻟﺬي ﺟﻌﻞ‬
‫ك ﷲ & رب‬AŒ‫ﻓﺘ‬ Ü ‫رﺑﻜﻢ‬ ٰ ‫رزﻗﻜﻢ ﻣﻦ‬
ۡ ۡ
50
﴾٦٤﴿ •B‫ٰﻟﻌﻠﻤ‬
The topics of monotheism and Hereafter discussed earlier are taken up afresh in a new style in
this verse. It is God Who has made the earth a dwelling place and the sky a roof and in this
manner built for them a house in which people live. Their correlation and mutual harmony is a
clear evidence of the fact that both are in the control of God. If they had separate gods, it could be
very much possible that this house which these people are living in would never have even come
into existence, let alone its harmony. It is thus evident that it is God Who has made this house and
it is He alone Whose rule& prevails in both the heavens and the earth.
ۡ & & ‫ﻓﺎﺣﺴﻦ‬
The words ‫ﺻﻮرﻛﻢ‬ ۡ ‫ﺻﻮرﻛﻢ‬
ۡ ‫ و‬refer to the fact that after bringing into existence a decorated and
embellished house God created man and created him in a form better than all other creations. The
49. Similar foolishness was shown by those have been denying God’s revelations.
50. It is God who has made the earth a dwelling-place for you, and the sky a roof and moulded your
bodies and did so in a befitting manner and provided you with wholesome things. Such is God, your Lord.
Thus very blessed is God, Lord of the Universe.
ٌ ْ means “to do something in a befitting manner.” At another instance, this topic is
word ‫إﺣﺴﺎن‬
ۡ ۡ ۡ ۤۡ ۡ ۡ ۡ ۡ
discussed in the following words in the Qur’ān: (٤:٩٥) .‫ﻘﻮﻳﻢ‬L ٍ ‫ ﺣﺴﻦ‬IJ ‫( ﻟﻘﺪ ﺧﻠﻘﻨﺎ ﻵﻹﻧﺴﺎن‬We have created
man in the finest of moulds, (95:4)). The best of moulds here obviously does not refer merely to
man’s appearance; it also refers to the most appropriate proportion of material and abilities and
ۡ & ‫ و‬refer to the fact that just as the Almighty brought into existence a
capabilities because of which man has become superior to all other creations of this world.
The words ‫ﻟﻄﻴﺒﺖ‬ٰ ‫رزﻗﻜﻢ ﻣﻦ‬
beautifully embellished ٰ house for& them,
ۡ & & ٰ ‫ذﻟﻜﻢ ﷲ‬
& & ٰ imply that God is the Lord of people as well as of the
He also provided them with sustenance of pure things.
ۡ ۡ & ٰ žÜ‫رﺑﻜﻢ‬
The words •B‫ك ﷲ & رب ٰﻟﻌﻠﻤ‬AŒ‫ﻓﺘ‬
universe and He is very blessed and munificent.
ۡ ۡ ٰ & ۡ ۡ ۡ & ۡ ۡ & &ۡ& ۡ & ٰ ۤ & ۡ &

51
﴾٦٥﴿ •B‫ﻟﺤﻤﺪ ﷲ رب ٰﻟﻌﻠﻤ‬ ) ‫• ﻟﻪ ﻟﺪﻳﻦ‬B‫” ﻵﻹ ﻟﻪ ﻵﻹ ﻫﻮ ﻓﺎدﻋﻮه ﻣﺨﻠﺼ‬Ý‫ﻫﻮ ﻟ‬
It is the Almighty Who is truly living and bestows life. Others whom people worship besides
& ۡ ‫ ۡﻣﻮ ٌت‬ie the dead who are devoid of life.
ٍ ۡ AB‫ﻏ‬
Him are as specified at another instance: (٢١:١٦) .‫ﺣﻴﺂء‬
They neither hear nor are able to help anyone. It is fruitless whether they are called or not. So
people should only call God and with full sincerity and obey Him because it is only God, Lord of
the worlds, Who is worthy of showing gratitude to.
ۡ ۡ & & ۡ & ۡ ۡ & ٰ ۡ ٰ ۡ& ۡ ۡ& ۡ ۡ ۡ &

& ۡ & I¹ۡ ‫ﻗﻞ‬
52
﴾٦٦﴿ •B‫ﻣﺮت ۡن ۡﺳﻠﻢ ﻟﺮب ٰﻟﻌﻠﻤ‬ ‫ و‬Á I±‫ ﻟﺒﻴﻨﺖ ﻣﻦ ر‬I¹‫دون ﷲ ﻟﻤﺎ ﺟﺂء‬ & ۡ ‫ﻧﻬﻴﺖ ۡن‬
‫ﻋﺒﺪ ﻟﺬﻳﻦ ﺗﺪﻋﻮن ﻣﻦ‬
These words are an answer from the tongue of the Prophet (sws) to those contentious people
who were disputing with him in support of their deities. He is told to warn them that he has been
stopped to worship the deities they worship besides God; however much they may force him, he
will not worship them especially when there has come to them very clear signs in this regard. He
has been directed to totally submit himself to God ie. Worship Him only and obey Him only. This
declaration of acquittal has been made so that if his opponents in any way think that they can
soften him up by pressurizing him, then they should have no hope in this.
ٰ ً ۡ & & ۡ & ۡ & & ۡ & & ۤۡ & & ۡ & ً ۡ ۡ & & ۡ & & ۡ& ۡ & & ۡ ۡ & ۡ
ۡ IJ‫ﻣﻦ &ﻳﺘﻮ‬
‫ﻣﻦ‬ ۡ & ۡ ‫ﺷﻴﻮﺧﺎ { و‬
ۡ ‫ﻣﻨﻜﻢ‬ ‫<ﺟﻜﻢ ﻃﻔﻶﻹ ﺛﻢ ﻟﺘﺒﻠﻐﻮ ﺷﺪ•ﻢ ﺛﻢ ﻟﺘﻜﻮﻧﻮ‬Ò‫ﻋﻠﻘﺔ ﺛﻢ ﻳ‬
ٍ ‫ﻣﻦ‬ ۡ ‫ﻧﻄﻔﺔ &ﺛﻢ‬
ٍ ‫ﻣﻦ‬ ‫&ﻫﻮ ﻟﺬي ﺧﻠﻘﻜﻢ ﻣﻦ ﺗﺮ ٍب ﺛﻢ‬
53
﴾٦٧﴿ ‫ﻌﻘﻠﻮن‬L ۡ & ‫ و‬ÕÖ‫ﻣﺴ‬
ۡ & ۡ ‫ﻟﻌﻠﻜﻢ‬ ً & ‫ﺟﻶﻹ‬ ۡ & & ۡ ‫ﻗﺒﻞ و‬
ً ۤ‫ﻟﺘﺒﻠﻐﻮ‬ & ۡ
Some parts of this verse are suppressed keeping in view the conventional style of Arabic. I have
tried to reveal these expressions and at other instances of this exegesis, have also given parallels
of such a style.
The verse implies that if man reflects on his creation and on the phases of his creation, then
they are sufficient to point to God’s power and wisdom as well as to belief in monotheism and
hereafter. The verse says that the Almighty began man’s creation with clay; the later generations
51. He is the Living One; there is no god but Him so invoke Him only with His pure obedience.
Gratitude is for Him, Lord of the Universe!
52. Say: “I have been forbidden to worship which you invoke besides God now that clear signs have
come to me from my Lord. And I have been asked to submit myself.”
53. It is He Who created you from clay, then from a little germ, then from a clot of blood. He then brings
you into this world as infants; He then nourishes you so that you may reach your adolescence. Then He
gives you time to reach old age. And some of you die before this and to some He gives times to complete
an appointed term. And this is because you may understand.
were born through a drop of fluid. This drop initially assumes the shape of a clot and then
gradually develops into a foetus and then the Almighty extracts it from the womb of the mother in
ً ۡ & & ۡ & ۡ & & ۡ & & ۤۡ & & ۡ &
the form of a living infant.
The words ‫ ﺛﻢ ﻟﺘﺒﻠﻐﻮ ﺷﺪ•ﻢ ﺛﻢ ﻟﺘﻜﻮﻧﻮ ﺷﻴﻮﺧﺎ‬refer to the fact that after creating man, God nourishes him
so that he reaches adolescence and then God gives him more time until old age. In other words,
ۤۡ & & ۡ
the subject of& nourishing them and giving them time is suppressed before ‫ﻟﺘﺒﻠﻐﻮ‬ (so that you
&ۡ ۡ
reach) and ‫( ﻟﺘﻜﻮﻧﻮ‬so that you become). ٰ
ً & ً ۤۡ & & ۡ ‫ﻗﺒﻞ و‬
The words ÕÖ‫ﻟﺘﺒﻠﻐﻮ ﺟﻶﻹ ﻣﺴ‬ & ۡ ‫ﻣﻦ‬ۡ IJ‫ﻣﻦ &ﻳﺘﻮ‬ ۡ & ۡ ‫ و‬imply that it is not always the case that each infant
ۡ ‫ﻣﻨﻜﻢ‬
reaches adolescence. Many die in infancy and there are many who are given time but that too till
ۤۡ & & ۡ
a certain period. No one is given any indefinite lifespan. Here before the word ‫ﻟﺘﺒﻠﻐﻮ‬ a sentence to
ۡ & ‫ و‬allude to the reason because of which the Almighty has made man pass
this effect is suppressed: there are many among you who are given time.
The words ‫ﻌﻘﻠﻮن‬L ۡ & ۡ ‫ﻟﻌﻠﻜﻢ‬
through these ups and downs of life. Why did He not create man in his final form from the earth
or send him down from the heavens? The verse says that He did this so that man reflects on all
the phases of his creation and understands the marvels and majesties and the power and wisdom
of their Lord and professes faith in them. I have referred to at another instance of this exegesis
that the Almighty has created this world in such a way that it has become the best source of
learning
ۡ & words to the following effect are suppressed: God has created you in this manner so that you
all the facts which are necessary for the well-being and salvation of man. Here too before
‫ﻟﻌﻠﻜﻢ‬
reflect on your creation and comprehend the power and wisdom of the Almighty.
How can it be said that it is difficult for God to re-create man or someone can stop him from
doing so when He created man with such power and wisdom, Who has complete and unshared
authority and control over the life and death, young and old age of a person and Who has
prescribed a time period for the life of every living being. All this shows that He has no partner
and that He shall one day necessarily gather people to take account from them and this task is not
the least difficult for Him. In order to fully understand this subject, readers are advised to look up
verse 11 of Sūrah al-Fāṭir.
& ۡ & ‫ﻛﻦ‬

﴾٦٨﴿ ‫ﻓﻴﻜﻮن‬ ۡ & ‫ﻟﻪ‬ & ۡ & ‫ﻣﺮ ﻓﺎﻧﻤﺎ‬
u ‫ﻘﻮل‬P » ‫ﻳﻤﻴﺖ { ﻓﺎذ‬
ً ۡ y§‫ﻗ‬ ۡ& ۡ
& ۡ & ‫” و‬Ý‫ﻳ‬ &
ٖ ‫ﻫﻮ ﻟﺬي‬
54
The verse refers to the fact that life and death are totally under God’s control and such is the
extent of His power that when He makes a decision to do something there is nothing which can
stop His intention to materialize. He need only say: “Be,” and it is done and is done in a manner
He wants. The implication is that people should understand the matter of the Hereafter also on
similar lines. When He decides to bring it about He will only utter a command and it will appear
in the blink of an eye.
ٰ
55 ۡ & ۡ & I¹ ) ٰ ‫ ٰ ٰﻳﺖ ﷲ‬IJ
﴾Þ ٦٩﴿ž‫<ﻓﻮن‬À‫ﻳ‬ ۡ & & ‫ﻟﺬﻳﻦ‬
ۤۡ ‫ﻳﺠﺎدﻟﻮن‬ ۡ IŠ ‫ۡﻟﻢ ﺗﺮ‬
The implication is that these facts are all very clear but these wretched people have lost their
senses because they are indulging in frivolous talk to deny these obvious verses of God.
54. It is He Who gives life and Who gives death. So, when He decrees a thing, He need only say: “Be,”
and it is.
55. Do you not see those who indulge in baseless arguments about the revelations of God? Where are
they turned away?
ۡ & ۡ ‫ﻓﺴﻮف‬
ۡ ž ۡ ۡ ۤ
& & ‫رﺳﻠﻨﺎ ٖﺑﻪ‬ ٰ ۡ ‫ﻛﺬﺑﻮ‬
ۡ
56
﴾٧٠ۙ ﴿ ‫ﻌﻠﻤﻮن‬P ß ‫رﺳﻠﻨﺎ‬ ‫ﺑﺎﻟﻜﺘﺐ و ﺑﻤﺎ‬
ٰ ۡ
The word ‫ ﻟﻜﺘﺐ‬refers to the Qur’ān. These verses state their crime: they not only rejected the
Qur’ān, they also rejected all the teachings with which the Almighty sent His prophets. All the
prophets have basically taught the same message to people that the Qur’ān is calling them to; so
& ۡ ‫ﻓﺴﻮف‬
rejecting the Qur’ān is like rejecting all the prophets. The words ‫ﻌﻠﻤ ۡﻮن‬P ۡ are a threat. If they
dare reject the Qur’ān, they will soon see the fate of this rejection.
57 ۡ & ۡ & ‫ ﻟﻨﺎر‬IJ ‫ &ﺛﻢ‬žÔ‫ﻟﺤﻤﻴﻢ‬

﴾٧٢ۚ ﴿ ‫ﻳﺴﺠﺮون‬ ۡ ۡ IJ ﴾٧١ۙ ﴿ ‫ﻳﺴﺤﺒﻮن‬ & ٰ ‫ﻋﻨﺎﻗﻬﻢ و‬
ۡ & ۡ & ) ‫ﻟﺴﻠﺴﻞ‬ ۡ ۡ IJ & ٰۡ ۡ ‫ذ‬
ۤۡ ‫ﻵﻹﻏﻠﻞ‬
& ٰ ‫و‬. I have translated the
ْ & ْ IJ (in their feet) are suppressed after ‫ﻟﺴﻠﺴﻞ‬
In my opinion the word ‫رﺟﻠﻬﻢ‬
verse accordingly. The verse says that since they denied the verses of God because of arrogance,
their necks shall be shackled and their feet shall be enchained. After that, they will be dragged
into boiling water and then thrown into Hell. The expression ‫ﻟﺘﻨﻮر‬ْ & ‫ ﺳﺠﺮ‬means “the kiln was filled
with fuel.”
ۡ ٰ ۡ & ٰ ‫ﻀﻞ ﷲ‬P ٰ ًۡ & ۡ ۡ ۡ& ۡ ۡ & ۡ ۡ

& & ‫ﻛﺬﻟﻚ‬ & ۡ& ٰ ۡ & ۡ ۡ & ۡ & ‫ﻛﻨﺘﻢ‬
ۡ & ۡ & ‫ﻟﻬﻢ ۡﻳﻦ ﻣﺎ‬ ۡ ‫&ﺛﻢ‬
ۡ & ‫ﻗﻴﻞ‬
58
﴾٧٤﴿ ‫ﻳﻦ‬RS‫ﻟﻜ‬ ) ‫ﻗﺎﻟﻮ ﺿﻠﻮۡ ﻋﻨﺎ ﺑﻞ ﻟﻢ ﻧﻜﻦ ﻧﺪﻋﻮ ﻣﻦ ﻗﺒﻞ ﺷﻴﺌﺎ‬ ) ‫﴾ ﻣﻦ دون ﷲ‬٧٣ۙ ﴿ ‫ﺗ–<•ﻮن‬
After that, they will be asked: “Speak up! Where are the deities that you have set up with God
who can save you from His grasp? ٰ ۡ & ۡ If they exist, call them up so that they can save you from
punishment.” The expression ‫دون ﷲ‬ ‫ ﻣﻦ‬here refers to those who oppose God and it is used in this
meaning. I have explained this at an appropriate place in this exegesis.
They reply will be that all these deities have been lost to them and that in fact they have not
been worshipping anything earlier. In other words, at first they will acknowledge that they had
some deities whom they worshipped but that none of them is here to help them; however, when
they will realize that it is because of their worshipping these deities that they are facing this
horrific fate, they will refute the existence of these deities expecting that this might somewhat be
beneficial to them. It is evident from other instances of the Qur’ān that on the Day of Judgement
the idolaters would be afflicted with such nervousness that in the same breath they will acclaim
their deities as well as reject them. I have discussed this while explaining verses twenty three and
ۡ ٰ ۡ & ٰ ‫ﻀﻞ ﷲ‬P
twenty four of Sūrah al-An‘ām.
ٰ
The words ‫ﻳﻦ‬RS‫ﻟﻜ‬
& & ‫ﻛﺬﻟﻚ‬ allude to this very simultaneous acknowledgement and denial: the
punishment of the Almighty will make them so badly lose their wits that they will not even know
what they have already said and what they are now saying. This has already been explained
earlier and in verse 40 of the next sūrah: Sūrah Ḥām Mīm al-Sajdah this subject is coming up
again. There, God willing, it shall be further explained.
56. Those who have denied the Book of God and those things as well which We sent with Our
Messengers. They shall soon know
57. When there will be yokes around their necks and shackles [around their feet]; they shall be dragged
through boiling water; then cast into the fire of Hell.
58. Then they will be asked: “Where are those whom you associated with God?” They will reply: “They
have forsaken us; in fact, we have never been worshipping anything.” In this way, God will make the
disbelievers lose their senses.
59 ۡ & ۡ & ‫ ۡﻟﺤﻖ و ﺑﻤﺎ‬ABۡ ‫ﻐ‬X ‫ﻵﻹرض‬

ۡ & ۡ ‫ﻛﻨﺘﻢ‬
﴾٧٥ۚ ﴿ ‫ﺗﻤﺮﺣﻮن‬ ۡ ۡ IJ ‫ﺣﻮن‬RSL ۡ& ٰ
ۡ & ۡ & ‫ذﻟﻜﻢ ﺑﻤﺎ‬
ۡ & ۡ ‫ﻛﻨﺘﻢ‬
The verse implies that whatever has come before these people is the result of their baseless
arrogance and conceit. Whatever they had been blessed with in the previous world was never
owned by them; on the contrary, everything was given to them by God and as a result it was their
obligation to these things that they thank God for them and show obedience to Him; however,
they came to regard these blessings of God to be their personal right, and arrogance and
haughtiness got the better of them. Intoxicated with this conceit, they insulted and denied the
messengers of God who tried to remind them of the actual reality.
Everything of the heavens and the earth has been created by God and belongs to Him alone.
ۡ ۡ
Hence conceit is only befitting for Him and no one else. If anyone else does so then this is ‫ ﻟﺤﻖ‬AB‫ﻐ‬X
(baseless) and he is trying to wear the special robe of the Almighty which is nothing but
polytheism. It is towards this reality that the words of the following narrative allude to: ‫ﻳﺎء‬AŒ‫ﻟﻜ‬
‫( رد ﺋﻲ‬greatness is my robe). 60
ۡ ۡ
& ۡ ‫ﻣﺜﻮي‬ ۡ ۡ ‫ﺧﻠﺪﻳﻦ‬ ۡ& & ۡ&
ۡ ٰ ‫دﺧﻠﻮۤ ۡﺑﻮ ب ﺟﻬﻨﻢ‬
61
﴾٧٦﴿ ‫ﻳﻦ‬AŒ‫ﻟﻤﺘﻜ‬ ‫ﻓﻴﻬﺎ { ﻓﺒﺌﺲ‬
The implication is that presenting any excuse at this time is of no use. These gates of Hell are
open. The reference is to the seven gates of Hell explained at another instance. It shall be said to
them: “Enter them and now you shall have to stay here forever and never expect that you ۡ will get
ۡ & ۡ ‫ﻣﺜﻮي‬ ۡ
out of here.” While turning the face away from them, it shall be further said: ‫ﻳﻦ‬AŒ‫ﻟﻤﺘﻜ‬ ‫( ﻓﺒﺌﺲ‬so
what an evil abode is it for the arrogant.)
ۡ & ۡ & ‫ﻓﺎﻟﻴﻨﺎ‬ ۡ & & ‫ﻟﺬي‬

ۡ ‫‹ﻌﺪﻫﻢ ۡو ﻧﺘﻮﻓﻴﻨﻚ‬ ۡ ‫ﻌﺾ‬X ٌ ٰ ۡ ۡ ۡ
ۡ ‫ﺣﻖ { ﻓﺎﻣﺎ &ﻧﺮﻳﻨﻚ‬
62
﴾٧٧﴿ ‫ﻳﺮﺟﻌﻮن‬ ‫ ن وﻋﺪ ﷲ‬AŒ‫ﻓﺎﺻ‬
These words sound an assurance to the Prophet (sws) that he should show patience on the
misdeeds of his opponents. If they do not mend their ways the punishment with which they are
being threatened with is bound to come; either a part of it shall be shown to him in his lifetime
and if this does not happen then one day they will have to finally return to God Who will punish
them in the Hereafter. Here it may be kept in mind that the messengers of God always warned
their people of two types of punishment: the first of them is the one which will visit them in this
world if they reject their respective messenger and the second of them is the one which they will
ۡ & & ‫ﻟﺬي‬
face in the Hereafter. The words ‫‹ﻌﺪﻫﻢ‬ ۡ ‫ﻌﺾ‬Xۡ refer to the first of these punishments because with
reference to its essence it is part of the punishment of the Hereafter which every disbeliever and
idolater will have to necessarily face there. In accordance with the established practice of God
about His messengers, the nation of the Prophet Muḥammad (sws) was threatened with worldly
punishment as well in case they rejected him; however, the majority embraced faith; hence no
such punishment visited them as visited the rejecters of the previous messengers; the matter of
their mischievous elements was deferred to the Hereafter to which the words ‫ﻳﺮﺟﻌﻮن‬ ۡ & ۡ & ‫ﻓﺎﻟﻴﻨﺎ‬
ۡ (so to Us
59. This is because without any basis you showed pride and conceit in the land.
60. Aḥmad ibn Ḥanbal, Musnad, vol. 2, 248, (no. 7376).
61. Enter the gates of Hell to stay therein forever. What an evil abode it is for the arrogant.
62. Therefore, show perseverance. Indeed, the promise of God is bound to come true. Either We will
show you a glimpse of the punishment We are threatening them with or give death to you. Thus to Us shall
they return.
will they be returned) allude to here.
ٰ ۡ ٰ ۡ ۡ ۡ& ۡ & ۡ ‫ﻣﻦ ۡﻟﻢ‬
ۡ ‫‹ﻘﺼﺺ‬ ۡ & ۡ ‫ﻋﻠﻴﻚ و‬
ۡ ‫ﻣﻨﻬﻢ‬ ۡ ‫ﻗﺼﺼﻨﺎ‬ ۡ ‫ﻣﻦ‬ ۡ & ۡ ‫ﻗﺒﻠﻚ‬
ۡ ‫ﻣﻨﻬﻢ‬ ۡ ‫ﻣﻦ‬
ۡ ‫رﺳﻶﻹ‬ ۡ ۡ ۡ
ً & & ‫رﺳﻠﻨﺎ‬
{ ‫ﺑﺎﻳﺔ ﻵﻹ ﺑﺎذن ﷲ‬
ٍ IØ‫ﻟﺮﺳﻮل ن ﻳﺎ‬
ٍ ‫ﺎن‬c ‫ﻋﻠﻴﻚ ) و ﻣﺎ‬ ‫و ﻟﻘﺪ‬
&ۡ ۡ & ۡ & ۡ & ٰ &ۡ
63
﴾٧٨﴿ ‫ ﺑﺎﻟﺤﻖ و ﺧ½< ﻫﻨﺎﻟﻚ ﻟﻤﺒﻄﻠﻮن‬y§‫ﻓﺎذ ﺟﺂء ﻣﺮ ﷲ ﻗ‬
Here assurance is again sounded through a special aspect. It has been the customary practice of
the rejecters of God’s messengers that when they were warned by these messengers of God’s
wrath and punishment, then to pester the messenger their addressees asked their messenger to
show them a sample of this punishment. One answer to this demand has been given in the previous
sūrah. Now another aspect of this answer is explained here in this verse: the history of the
messengers of God bears witness that a messenger does not have the authority to show such signs;
on the contrary, all this depends on the wisdom of God; if it had been a requisite of His wisdom He
would have sent this punishment and vice versa; people should neither demand this sign from their
messenger nor should a messenger be worried on this demand from his people; this much should
remain clear that when the decree of God is delivered complete justice is done and at that time
those people are taken to task who deny the truth and reject the messengers of God.
ۡ & ۡ & & IJ

ۡ ‫ﺻﺪورﻛﻢ و‬
Ir‫ﻋﻠﻴﻬﺎ و ﻋ‬
ً
ۡ ‫ﺣﺎﺟﺔ‬ ۡ & & ۡ ‫ﻣﻨﺎﻓﻊ و‬
ۡ ‫ﻟﺘﺒﻠﻐﻮ‬
‫ﻋﻠﻴﻬﺎ‬
& ۡ ‫ﻟﻜﻢ‬
‫ﻓﻴﻬﺎ‬ ۡ & & ۡ ‫ﻣﻨﻬﺎ‬
ۡ & ‫﴾ و‬٧٩á ﴿ ‫ﻠﻮن‬c‫ﺗﺎ‬ ۡ ۡ ۡ& ۡ
‫•ﺒﻮ ﻣﻨﻬﺎ و‬A‘‫ﻟ‬
ۡ &&
‫ﻟﻜﻢ ۡﻵﻹ‹ﻌﺎم‬ ۡ & ٰ‫ﷲ‬
‫ﻟﺬي ﺟﻌﻞ‬
64 ۡ & ۡ & ٰ ‫ﻳﺘﻪ ¼ ﻓﺎي ٰ ٰﻳﺖ ﷲ‬
﴾٨١﴿ ‫<ون‬Ð‫ﺗﻨ‬ ٰ ۡ & ۡ & ‫﴾ و‬٨٠¤ ﴿ ‫ﺗﺤﻤﻠﻮن‬
ٖ ٰ ‫ﻳﺮﻳﻜﻢ‬ ۡ & ۡ & ‫ﻟﻔﻠﻚ‬
ۡ&ۡ
A demand for the sign of punishment was stated in the previous verse. There the Prophet (sws)
was assured that this matter relates to God and hence he should consign it to God. In this verse,
attention of those who were demanding a sign of punishment is directed to the signs of God’s
providence; why do they demand a sign of punishment; why do they not reflect on the numerous
signs of God’s providence which are found all around them. He created for them four-legged
beasts some of which are useful to them as a means of transport; some others are useful in
providing food to them; moreover, they have other benefits for them as well. God has created
these animals in such a way that people ride on them and go out for various campaigns and
realize their plans. This is a reference to the camel which was no less than the ship of the desert
for the Arabs. The verse says that people embark on these means of transport to travel long
distances and also alight on the ships for their journeys. The verse prods these people by asking
them that are these not enough signs of God. How many of the signs will they deny? The
implication is that will the Lord Who has made such elaborate arrangement to fulfill their needs
let them go scot free and not hold them unaccountable. If the answer to this question is in the
affirmative, then this is the very warning which their messenger is sounding to them; so what is
this excuse that they have invented to deny his warning that why is God not showing a sign of His
63. And We sent forth other messengers before you; We have already related the accounts of some to
you and there are some others whose accounts We have not related to you. And none of these messengers
had the power to show a sign except by God’s permission. Thus when God’s decree arrives, justice shall
prevail and at that time the evil-doers will be among the losers.
64. It is God who has created beasts for you so that you can use some to ride on and some others are used
as food for you and they have other benefits for you as well and has also created them so that they may
fulfill some of your heart’s desires; and on them and on ships you are boarded. And He shows you other
innumerable signs. So, which of God’s signs will you deny?
punishment. As far as the signs are concerned, they are innumerable; unfortunately, these people
do have the eyes to behold them.
ٰۡ ۤ
ۡ & ۡ yÍ‫ﻏ‬ ۡ ۡ IJ ‫ﺛﺎر‬ ً &
ً ٰ ‫ﻗﻮة و‬ ۡ & ۡ A´•ۡ ۤ‫ﺎﻧﻮ‬c
ۡ & ) ‫ﻗﺒﻠﻬﻢ‬
ۡ ۡ ‫ﻣﻦ‬ &
ۡ ‫ﻋﺎﻗﺒﺔ‬
ۡ ‫ﻟﺬﻳﻦ‬ ۡ & & ۡ ‫ﻵﻹرض‬
ۡ ‫و‬R©‫ﻓﻴﻨ‬ ۡ & ۡ ‫ﻓﻠﻢ‬
ۡ ۡ IJ ‫و‬AB‫ﻳﺴ‬ ۡ
‫ﻋﻨﻬﻢ ﻣﺎ‬ ‫ﻵﻹرض ﻓﻤﺎ‬ ‫ﻣﻨﻬﻢ و ﺷﺪ‬ ‫ﺎن‬c ‫ﻛﻴﻒ‬
65 ۡ & ۡ ‫ﺎﻧﻮ‬c
﴾٨٢﴿ ‫ﻳﻜﺴﺒﻮن‬ ۡ&
This verse directs the attention of those people who were demanding to see the punishment to
the history of the previous nations: if they are unable to see the signs of providence, then have
they not even travelled in their land to see the fate of previous nations who had denied their
respective messengers even though they were much more powerful and greater in number and
were far superior in their building and constructional feats; however, when the punishment of
God came, then none of the things they had gathered and amassed could be of any benefit to
them.
The word ‫ﺛﺎر‬ ً ٰ is related to A´‫ ْﻛ‬. It is a reference to he architectural feats of the ‘Ād and the
Thamūd that have been alluded to at other places of the Qur’ān. It is evident from this that when a
nation falls into moral decadence, then it cannot survive merely on the basis of its large numbers
or feats that stamp their culture and civilization.
ۡ & ‫ﺑﻬﻢ ﻣﺎ‬

ۡ & ۡ ۡ ‫ﺎﻧﻮ ٖﺑﻪ‬c ۡ ۡ ۡ& ۡ
ۡ ‫ﻟﻌﻠﻢ و ﺣﺎق‬ ٰ ۡ ۡ&& && ۡ&ۡ
& ‫ﺑﺎﻟﺒﻴﻨﺖ‬
66
﴾٨٣﴿ ‫ﻳﺴﺘﻬﺰءون‬ ‫=<ﺣﻮۡ ﺑﻤﺎ ﻋﻨﺪﻫﻢ ﻣﻦ‬ ‫ﻓﻠﻤﺎ ﺟﺂءﺗﻬﻢ رﺳﻠﻬﻢ‬
The verse says that when the messengers of God came to these nations with very clear signs
about monotheism, the Hereafter and reward and punishment, they made fun of their calls and
remained arrogant on what they believed. Eventually, the punishment which they mocked at
surrounded them. The implication is that because of their meanness they regarded their meager
knowledge to be great and reckoned that whatever they see from their eyes is all that exists and
could not comprehend that there is much more beyond what eyes can see.
ۡ ٰ ‫ﻳﻤﺎﻧﻬﻢ ﻟﻤﺎ ر ۡو ۡﺑﺎﺳﻨﺎ ) &ﺳﻨﺖ ﷲ‬

ۡ y‚‫ﻟ‬
‫ﻗﺪ‬ ۡ & & ۡ ‫ﻳﻨﻔﻌﻬﻢ‬
ۡ & & ۡ ‫ﻳﻚ‬
& ۡ ۡ ۡ &
‫﴾ ﻓﻠﻢ‬٨٤﴿ •B•<–‫ﻧﺎ ﺑﻤﺎ ﻛﻨﺎ ٖﺑﻪ &ﻣ‬RS‫ﻛ‬ u ۡ ٰ ‫ﻗﺎﻟﻮۤ ٰ ﻣﻨﺎ ﺑﺎﷲ‬
ۡ ‫وﺣﺪه و‬ ۡ & ‫ﻓﻠﻤﺎ ر ۡو ۡﺑﺎﺳﻨﺎ‬
67 ۡ & ٰ ۡ ‫ﻋﺒﺎده { و ﺧ½< &ﻫﻨﺎﻟﻚ‬
﴾٨٥﴿ ‫ون‬RS‫ﻟﻜ‬ ٖ IJ ۡ
ۡ ‫ﺧﻠﺖ‬
These verses refer to the fact that the arguments and reasoning of the messengers did not induce
their followers to profess faith. However, when they saw the punishment of God, they
immediately declared their faith in the one and only God and denied their deities which they
associated with God. They are told that this faith which they are now professing after seeing the
punishment was of no avail to them; the punishment totally routed them. Only that faith is
65. Have they not journeyed through the land to see the fate of those before them. They were more
numerous than them in the land with regard to their splendour more powerful than them; yet all their feats
were of no use to them.
66. So, when their messengers came to them with very clear signs, they proudly boasted of their own
knowledge. And the punishment which they made fun of surrounded them.
67. So, when they beheld Our punishment, they said: “We now believe in the one God and reject those
which We served besides Him.” But their faith was of no avail to them when they saw Our punishment.
Such is the established practice of God which manifested itself among His servants earlier on as well and at
that time the disbelievers end up as losers.
acceptable to God which is embraced on the basis of reasoning before the punishment visits them.
If time for this passes and the hour of punishment looms over their heads, then such faith will be
absolutely useless to them. The verse states that this has always remained the practice of God
with His people. When the punishment arrives, then those who reject it at that time are definitely
ruined and humiliated.
ٰ ٰ &ْ ْ
By the grace of God, I come to the end of this sūrah’s exegesis. ‫ ذﻟﻚ‬Ir‫ﻓﺎﻟﺤﻤﺪ ﷲ ﻋ‬ (so gratitude be
to God on this).
Lahore
27th August 1975
19th Sha‘bān 1395 AH
______________

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Tadabbur i Qur’ān

Sūrah al-Mu’min (40)

Analysis of the Discourse

Text and Translation

Section I: Verses (1-22)

ۡ ۡ & & & ۡ& ۡ ۡ ‫ ٰ ٰﻳﺖ ﷲ ٰ ﻵﻹ‬IJ

ۡ & & ۡ ‫ﻟﻴﺪﺣﻀﻮ ﺑﻪ ۡﻟﺤﻖ‬ ۡ ۡ& ٰ & ۡ & & ۡ ۡ ۡ &

ۡ ۡ IJ ‫ﻟﻤﻦ‬ ۡ & ۡ ۡ ‫رﺑﻬﻢ و‬

6 ۡ & & ۡ ‫ﻵﻹﻳﻤﺎن‬

ۡ ۡ ۡ ٰ & ۡ & ۡ ۡ & ۡ & ۡ ۡ & ۡ ۡ & ۡ u ۡ & ٰ & ۤu ۡ & ٰ

9 & ۡ & ‫ﻣﻦ‬

ۡ & ٰ ۡ ‫ﻟﺪﻳﻦ و ۡﻟﻮ —<ه‬ ۡ ۡ & ٰ &ۡ

ۡ& ۡ ‫ﻣﻦ ﻳﺸﺂ &ء‬ ٰ ‫ﻣﺮه‬ ۡ& ۡ ۡ & ٰ

ۡ ۡ ٰ ۡ ۡ & ۡ&ۡ ۡ & ۡ ٰ ‫ ﷲ‬Ir‫ﻳﺨ•” ﻋ‬

& & ‫ﺷﻔﻴﻊ‬

ۡ &ۡ ٌ u &ٰ && ٰ ۡ ۡ&& &&ۡ ۡ ۡ ۡ ۡ&

Section II: Verses (23-55)

Text and Translation

ۡ ۡ ۡ ۡ& ۡ & ‫ﻗﺎرون‬ ۡ & ٰۡ & ٰ ٰ ٰۡ & ۡ ۡ ۡ

ۡ & ۡ ۡ ۤ ‫رﻳﻜﻢ ﻵﻹ ﻣﺎ ۤ ٰري و ﻣﺎ‬

& ۡ & & ٰ ‫ﻌﺪﻫﻢ ) و ﻣﺎ ﷲ‬X

ۡ ۡ & ۡ & ‫ﻳﺪﺧﻠﻮن ۡﻟﺠﻨﺔ‬

ۡ ‫﴾ ﻗﺎل‬٤٧﴿ ‫ﻧﺼﻴﺒﺎ ﻣﻦ ﻟﻨﺎر‬ ۡ & ۡ & ‫ﻧﺘﻢ‬

ٰ ‫ﻗﺎﻟﻮ‬ ٰ ۡ ۡ & & & & ۡ & ۡ ۡ & ۡ ۤۡ &

& ٓۡ & ‫ﻟﻬﻢ‬ & ۡ && ۡ&& ۡ ۡ ٰ & ۡ

ۡ & ٰۡ ٰ ۡ ‫<آءﻳﻞ‬¢ ۤۡ ۡ ٰ & ۡ y¶‫ﻣﻮ‬

Section III: Verses (56-85)

Text and Translation

‫ﻓﻴﻪ و‬ ۡ & & ۡ ‫ﻟﻜﻢ ۡﻟﻴﻞ‬

45 ۡ & ۡ ‫ ﻟﻨﺎس ﻵﻹ‬A´•ۡ ‫ﺧﻠﻖ ﻟﻨﺎس و ٰﻟﻜﻦ‬

47 ۡ & & ۡ IØۡ ‫ﻋﻦ ﻋﺒﺎد‬

& ٰ ٰ ž ۡ & & & ٰ ‫ذﻟﻜﻢ ﷲ‬

ۡ ۡ ٰ & ۡ ۡ ۡ & ۡ ۡ & &ۡ& ۡ & ٰ ۤ & ۡ &

ۡ ۡ & & ۡ & ۡ ۡ & ٰ ۡ ٰ ۡ& ۡ ۡ& ۡ ۡ ۡ &

& ۡ & ‫ﻛﻦ‬

57 ۡ & ۡ & ‫ ﻟﻨﺎر‬IJ ‫ &ﺛﻢ‬žÔ‫ﻟﺤﻤﻴﻢ‬

ۡ ٰ ۡ & ٰ ‫ﻀﻞ ﷲ‬P ٰ ًۡ & ۡ ۡ ۡ& ۡ ۡ & ۡ ۡ

59 ۡ & ۡ & ‫ ۡﻟﺤﻖ و ﺑﻤﺎ‬ABۡ ‫ﻐ‬X ‫ﻵﻹرض‬

ۡ & ۡ & ‫ﻓﺎﻟﻴﻨﺎ‬ ۡ & & ‫ﻟﺬي‬

ۡ & ۡ & & IJ

ۡ & ‫ﺑﻬﻢ ﻣﺎ‬

ۡ ٰ ‫ﻳﻤﺎﻧﻬﻢ ﻟﻤﺎ ر ۡو ۡﺑﺎﺳﻨﺎ ) &ﺳﻨﺖ ﷲ‬

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