الم. أَحَسِبَ النَّاسُ أَنْ يُّتْرَكُوْا أَنْ يَّقُوْلُوْا آمَنَّا وَهُمْ لَا يُفْتَنُوْنَ. وَلَقَدْ فَتَنَّا الَّذِيْنَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِيْنَ صَدَقُوْا وَلَيَعْلَمَنَّ الْكَاذِبِيْنَ.

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

This is Surah Alif Lam Mim.1 Have people thought that they will be left alone merely because of saying: “We believed,” and they will not be put through test?”2 Indeed, We have tested all those before them. So, God will surely know those who are truthful and will also know the liars.3 (1-3)

أَمْ حَسِبَ الَّذِيْنَ يَعْمَلُوْنَ السَّيِّئَاتِ أَنْ يَّسْبِقُوْنَا سَآءَ مَا يَحْكُمُوْنَ. مَنْ كَانَ يَرْجُوْ لِقَآءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ وَهُوَ السَّمِيْعُ الْعَلِيْمُ. وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِيْنَ. وَالَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِیْ كَانُوْا يَعْمَلُوْنَ.

And have those who are committing vice [against them]4 thought that they will be beyond Our grasp? [Alas!] how ill are they judging!5 [Undoubtedly, troubles do abound at this time, but] he who hopes to meet God should rest assured because the time appointed by God [for reward and punishment] is bound to come and God hears and knows all. [He should know that] those who struggle for Our sake6 do it for their own good because God is not dependent on the people of the world. And those who adhered to faith and have done righteous deeds [should have the conviction that] We will definitely ward off their sins7 from them and give them the best reward of their deeds. (4-7)

وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِیْ مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُوْنَ. وَالَّذِيْنَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُدْخِلَنَّهُمْ فِی الصَّالِحِيْنَ.

 [None has a greater right than God.] We have directed human beings to treat their parents with kindness but [at the same time clarified that] if they force you to associate someone with Me of which you have no knowledge,8 then do not obey them.9 All of you have to return to Me alone. Then I will tell you what you have been doing. And those who accepted faith and did righteous deeds, We will certainly admit them [on that day] among the righteous. 10 10 (8-9)

وَمِنَ النَّاسِ مَنْ يَّقُوْلُ آمَنَّا بِاللَّهِ فَإِذَآ أُوذِیَ فِی اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ وَلَئِنْ جَآءَ نَصْرٌ مِّنْ رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِیْ صُدُوْرِ الْعَالَمِيْنَ. وَلَيَعْلَمَنَّ اللَّهُ الَّذِيْنَ آمَنُوْا وَلَيَعْلَمَنَّ الْمُنَافِقِيْنَ.

[This is a requisite of faith in God.] And here, on the contrary, such is the situation of people that there are those among them also who say: “We have believed in God,” but when they are harassed for the same God, they regard the harassment of people to be God’s torment [and withdraw].11 [It is these people that] if some help manifests itself from your Lord, they will definitely say: “We had been with you people.” Is not God fully aware of what is in people’s hearts? [They are laying claim to faith; so, they must well understand that] God will definitely know those who are true believers and shall definitely also come to know of the hypocrites. 12

وَقَالَ الَّذِيْنَ كَفَرُوْا لِلَّذِيْنَ آمَنُوا اتَّبِعُوْا سَبِيْلَنَا وَلْنَحْمِلْ خَطَايَاكُمْ وَمَا هُمْ بِحَامِلِينَ مِنْ خَطَايَاهُم مِّنْ شَيْءٍ إِنَّهُمْ لَكَاذِبُوْنَ. وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَّعَ أَثْقَالِهِمْ وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوْا يَفْتَرُوْنَ.

And the disbelievers [who are harassing them]13 say to the believers: “Keep following us and we will bear the burden of your sins,”14 whereas never will they bear any of their sins. Without a doubt, they are liars. Except that they will definitely bear the burden [of] their own [sins] and some other burdens also with their own burden, and on the Day of Judgement they shall certainly be asked about what they are fabricating.15 (12-13)

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَلَبِثَ فِيْهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِيْنَ عَامًا فَأَخَذَهُمُ الطُّوْفَانُ وَهُمْ ظَالِمُوْنَ. فَأَنجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِّلْعَالَمِيْنَ.

 [The preceding generations have also done the same.] We had sent forth Noah as a messenger to his nation;16 so, he remained among them for fifty years less than a thousand.17 [But in spite of this, those people did not believe. Then] finally a storm seized them and they were being unjust to themselves.18 Then We saved Noah and those in the ark and made this incident a great sign for the people of the world. (14-15)

وَإِبْرَاهِيمَ إِذْ قَالَ لِقَوْمِهِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ ذَلِكُمْ خَيْرٌ لَّكُمْ إِنْ كُنْتُمْ تَعْلَمُوْنَ. إِنَّمَا تَعْبُدُوْنَ مِنْ دُونِ اللَّهِ أَوْثَانًا وَّتَخْلُقُونَ إِفْكًا إِنَّ الَّذِيْنَ تَعْبُدُوْنَ مِنْ دُونِ اللَّهِ لَا يَمْلِكُوْنَ لَكُمْ رِزْقًا فَابْتَغُوْا عِندَ اللَّهِ الرِّزْقَ وَاعْبُدُوْهُ وَاشْكُرُوْا لَهُ إِلَيْهِ تُرْجَعُوْنَ.

Similarly, We sent Abraham to his nation19 when he said to his nation: “Worship God and fear Him. This is better for you if you know. You are merely worshipping idols while leaving God aside and for this you fabricate a lie. In reality, those who you are worshipping besides God do not have any control over your sustenance.20 So, find sustenance with God only and worship Him only and be grateful to Him alone. You will be returned to Him only.” (16-17)

وَإِنْ تُكَذِّبُوْا فَقَدْ كَذَّبَ أُمَمٌ مِّنْ قَبْلِكُمْ وَمَا عَلَى الرَّسُوْلِ إِلَّا الْبَلَاغُ الْمُبِيْنُ.

And if you deny, then this is nothing new because many nations before you have denied too and the only responsibility of God’s messenger is to clearly communicate. 21 (18)

أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيْدُهُ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيْرٌ. قُلْ سِيْرُوْا فِی الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ثُمَّ اللَّهُ يُنشِئُ النَّشْأَةَ الْآخِرَةَ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ. يُعَذِّبُ مَنْ يَّشَآءُ وَيَرْحَمُ مَن يَشَاء وَإِلَيْهِ تُقْلَبُونَ. وَمَا أَنتُم بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاء وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ. وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ أُوْلَئِكَ يَئِسُوا مِن رَّحْمَتِي وَأُوْلَئِكَ لَهُمْ عَذَابٌ أَلِيْمٌ.

Have22 they not seen how God brings the Creation into being and then re-initiates it?23 In reality, this is very easy for God. Tell them: “Roam about in the land and see how God has initiated the Creation; then He alone will raise it again.24 God indeed has power over everything. [Then no one will have the power to interfere in any of His decisions.] He will punish whomsoever He desires [in accordance with His law] and will show mercy to whomsoever He wishes and towards Him shall be your return.” [People!25] Neither can you evade God’s grasp in the earth nor in the sky and none is your Guardian except God nor helper. And those who have denied God’s revelations and meeting with Him, it is they who have lost hope by being deprived of My mercy26 and it is they for whom there is a painful torment. (19-23)

فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا اقْتُلُوْهُ أَوْ حَرِّقُوْهُ فَأَنجَاهُ اللَّهُ مِنَ النَّارِ إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُوْنَ.

So, [when Abraham presented his message,] the only reply his nation gave was that they began saying to one another: “Kill him or burn him.” Then God saved him from the fire.27  Indeed, there are many signs in this for those who accept faith.28 (24)

وَقَالَ إِنَّمَا اتَّخَذْتُمْ مِّنْ دُوْنِ اللَّهِ أَوْثَانًا مَّوَدَّةَ بَيْنِكُمْ فِی الْحَيَاةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَّيَلْعَنُ بَعْضُكُم ْبَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّنْ نَّاصِرِيْنَ.

He said: “The idols you have made besides God, you have made them till the life of this world merely because of friendship with another.29  Then when the Day of Judgement will come, each of you will disown the other and curse one another30 and the Fire will be your abode and [none of these] will become your helper there. (25)

فَآمَنَ لَهُ لُوطٌ وَقَالَ إِنِّیْ مُهَاجِرٌ إِلَى رَبِّیْ إِنَّهُ هُوَ الْعَزِيْزُ الْحَكِيْمُ.

At that time, Lot attested to him and [when] Abraham [saw that none except him is prepared to believe in him, he] said: “I migrate towards my Lord.31 Indeed, He alone is powerful and very wise.”32 (26)

وَوَهَبْنَا لَهُ إِسْحَقَ وَيَعْقُوْبَ وَجَعَلْنَا فِیْ ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِی الدُّنْيَا وَإِنَّهُ فِی الْآخِرَةِ لَمِنَ الصَّالِحِيْنَ.

[As a reward for this perseverance] We blessed Abraham with Isaac and Jacob33 and initiated prophethood in his progeny and made them recipients of the Book and rewarded him for it in this world and in the next world also he surely will be from among Our righteous people. (27)

وَلُوْطًا إِذْ قَالَ لِقَوْمِهِ إِنَّكُمْ لَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِّنَ الْعَالَمِيْنَ. أَئِنَّكُمْ لَتَأْتُوْنَ الرِّجَالَ وَتَقْطَعُوْنَ السَّبِيْلَ وَتَأْتُونَ فِیْ نَادِيْكُمُ الْمُنكَرَ فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنْتَ مِنَ الصَّادِقِيْنَ.

Similarly, We sent Lot34 as a messenger when he said to his nation: “You people indulge in open vulgarity.35 Before you, no nation of the world has indulged in it [with such stubbornness and in this way in their national capacity.] Do you lust after men and sever the path of nature36 and [openly] commit this evil in your gatherings?”37 His nation had no answer to this except that they said: “Bring forth God’s torment on us if you are truthful.” (28-29)

قَالَ رَبِّ انصُرْنِیْ عَلَى الْقَوْمِ الْمُفْسِدِيْنَ. وَلَمَّا جَآءَتْ رُسُلُنَآ إِبْرَاهِيْمَ بِالْبُشْرَى قَالُوْا إِنَّا مُهْلِكُوْ أَهْلِ هَذِهِ الْقَرْيَةِ إِنَّ أَهْلَهَا كَانُوْا ظَالِمِيْنَ. قَالَ إِنَّ فِيْهَا لُوْطًا قَالُوْا نَحْنُ أَعْلَمُ بِمَنْ فِيْهَا لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِيْنَ.

Lot prayed: “My Lord! Help me against38 these mischievous people.” And [this prayer of his was accepted in such a way that] when Our messengers came to Abraham with glad tidings39 they told him: “We are about to destroy the people of this settlement40 because they have become unjust.”41 Abraham said: “Lot is among them too.”42 They replied: “We very well know whoever is in them. [Rest assured,] we will definitely save Lot and all his household except for his wife. She, however, will be among those left behind.” 43 (30-32)

وَلَمَّآ أَنْ جَآءَتْ رُسُلُنَا لُوْطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَّقَالُوْا لَا تَخَفْ وَلَا تَحْزَنْ إِنَّا مُنَجُّوْكَ وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِيْنَ. إِنَّا مُنْزِلُوْنَ عَلَى أَهْلِ هَذِهِ الْقَرْيَةِ رِجْزًا مِّنَ السَّمَآءِ بِمَا كَانُوْا يَفْسُقُوْنَ. وَلَقَد تَّرَكْنَا مِنْهَا آيَةً بَيِّنَةً لِّقَوْمٍ يَعْقِلُوْنَ.

And when it happened that Our messengers came to Lot, he became very anxious and apprehensive at their arrival.44 [Seeing his anxiety,] they assured him: “Fear not and grieve not. Except for your wife, we will save all members of your family. She is among those left behind. We are about to send down punishment from the heavens to the dwellers of this settlement because of their acts of disobedience.45 [People of the Quraysh!] We have left behind a clear sign of this for those who use their intellect.46 (33-35)

وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ وَلَا تَعْثَوْا فِی الْأَرْضِ مُفْسِدِيْنَ. فَكَذَّبُوهُ فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوْا فِیْ دَارِهِمْ جَاثِمِيْنَ.

And47 to the people of Madyan,48 We sent their brother Shu‘yab. Then he called them: “People of my Nation! Worship God and wait for the Last Day and do not spread disorder in the land.” Then they denied him; so, finally an earthquake seized them. Then they were left lying face down in their houses. (36-37)

وَعَادًا وَّثَمُوْدَ وَقَد تَّبَيَّنَ لَكُمْ مِّنْ مَّسَاكِنِهِمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوْا مُسْتَبْصِرِيْنَ.

We also destroyed the ‘Ad and the Thamud49 in a similar way. The signs of their settlements are also evident to you.50 Satan made their deeds seem fair to them and stopped them from the right path even though they were a very intelligent people.51 (38)

وَقَارُوْنَ وَفِرْعَوْنَ وَهَامَانَ وَلَقَدْ جَآءَهُمْ مُّوْسَى بِالْبَيِّنَاتِ فَاسْتَكْبَرُوْا فِی الْأَرْضِ وَمَا كَانُوْا سَابِقِيْنَ.

And also destroyed Korah, the Pharaoh and Haman.52 Moses had come to them with veritable signs. However, they also showed arrogance in the land and they too were not able to run away from Us to any place. (39)

فَكُلًّا أَخَذْنَا بِذَنبِهِ فَمِنْهُمْ مَّنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُم مَّنْ أَخَذَتْهُ الصَّيْحَةُ وَمِنْهُمْ مَّنْ خَسَفْنَا بِهِ الْأَرْضَ وَمِنْهُمْ مَّنْ أَغْرَقْنَا وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِنْ كَانُوْا أَنفُسَهُمْ يَظْلِمُوْنَ.

So, We seized each of these because of their sins. Then to some of them We sent a stone-hurling wind53 and some of them were seized by thunder54 and some of them We thrust in the earth55 and some We drowned in the sea.56  In reality, God was not unjust to them; in fact, they themselves were unjust to their souls.57 (40)

مَثَلُ الَّذِيْنَ اتَّخَذُوْا مِنْ دُونِ اللَّهِ أَوْلِيَآءَ كَمَثَلِ الْعَنكَبُوْتِ اتَّخَذَتْ بَيْتًا وَإِنَّ أَوْهَنَ الْبُيُوْتِ لَبَيْتُ الْعَنكَبُوْتِ لَوْ كَانُوْا يَعْلَمُوْنَ. إِنَّ اللَّهَ يَعْلَمُ مَا يَدْعُوْنَ مِنْ دُوْنِهِ مِنْ شَيْءٍ وَهُوَ الْعَزِيْزُ الْحَكِيْمُ. وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُوْنَ.

The example of those who have made other guardians besides God is that of a spider that it made a dwelling and undoubtedly the frailest of dwellings is that of the spider. Would that these people knew!58  Everything they invoke besides God, in reality, God knows them full well59 and He is powerful and very wise.60 We cite these examples to counsel people but only they understand them who have knowledge.61 (41-43)

خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ إِنَّ فِیْ ذَلِكَ لَآيَةً لِّلْمُؤْمِنِيْنَ. اُتْلُ مَآ أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُوْنَ.

God has created the heavens and the earth with truth.62  Indeed, there is a great sign in this for those who believe.63 [If they are not paying heed, do not care about them, O Prophet and] keep reading that Book64 which has been revealed to you and be diligent in the prayer.65 Undoubtedly, the prayer fends off lewdness and evil.66 [This is God’s remembrance] and in reality God’s remembrance is a big thing.67 [Trust Him because] God knows what you people do.68 (44-45)

وَلَا تُجَادِلُوْا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِيْنَ ظَلَمُوا مِنْهُمْ وَقُوْلُوْا آمَنَّا بِالَّذِیْ أُنْزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُوْنَ.

And [if the People if the Book become attentive to this call] debate with them in a courteous manner69 except those who are wrongdoers70 from among them. [There is no need to engage in any discussion with them.71] Tell them: “We believe in what is revealed to us and that also which had been revealed to you. 72 Our God and your God is the same and we are obedient to Him alone.”73 (46)

وَكَذَلِكَ أَنْزَلْنَا إِلَيْكَ الْكِتَابَ فَالَّذِيْنَ آتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُوْنَ بِهِ وَمِنْ هَؤُلَاءِ مَنْ يُؤْمِنُ بِهِ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الْكَافِرُوْنَ. وَمَا كُنْتَ تَتْلُوْا مِنْ قَبْلِهِ مِنْ كِتَابٍ وَّلَا تَخُطُّهُ بِيَمِيْنِكَ إِذًا لَّارْتَابَ الْمُبْطِلُوْنَ. بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِیْ صُدُورِ الَّذِيْنَ أُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُوْنَ.

[O Prophet!] In a similar way, We have revealed this Book to you.74 So, those whom We have bestowed the Book [before this,]75 will believe in this Book and some of them are believing in it too and only those deny Our revelations who decide to deny. Before this, you neither read any book nor wrote it with your hand. Had this been the case, these rejecters could have however been inflicted with doubt.76 No [there are no room for any doubt in it.] In fact, this Qur’an is clear revelations in the hearts of those who have been given knowledge.77 And only they deny Our revelations who are unjust to themselves.78 (47-49)

وَقَالُوْا لَوْلَا أُنْزِلَ عَلَيْهِ آيَاتٌ مِّنْ رَّبِّهِ قُلْ إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيْرٌ مُّبِيْنٌ. أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ إِنَّ فِیْ ذَلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُوْنَ. قُلْ كَفَى بِاللَّهِ بَيْنِیْ وَبَيْنَكُمْ شَهِيْدًا يَعْلَمُ مَا فِی السَّمَاوَاتِ وَالْأَرْضِ وَالَّذِيْنَ آمَنُوْا بِالْبَاطِلِ وَكَفَرُوْا بِاللَّهِ أُوْلَئِكَ هُمُ الْخَاسِرُوْنَ.

These [unjust people] say: “Why were not signs sent to him from his Lord?”79 Tell them: “Signs are with God only. I am only a plain warner.”80 Is it not sufficient for them that We have revealed this Book to you that is being recited out to them?81 In it, certainly is mercy and reminder also for those who accept faith. [Are they bent upon denying or has the truth really not become evident to them?] Say: “Sufficient is the testimony of my and your Lord [on this]. He knows what is in the heavens and the earth. [However, bear in mind that] those who profess faith in evil and have denied God, it is they who will be in loss. (50-52)

وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَوْلَا أَجَلٌ مُّسَمًّى لَّجَآءَهُمُ الْعَذَابُ وَلَيَأْتِيَنَّهُم بَغْتَةً وَهُمْ لَا يَشْعُرُوْنَ. يَسْتَعْجِلُوْنَكَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيْطَةٌ بِالْكَافِرِيْنَ. يَوْمَ يَغْشَاهُمُ الْعَذَابُ مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ وَيَقُوْلُ ذُوْقُوْا مَا كُنْتُمْ تَعْمَلُوْنَ.

They ask you to hasten the punishment.82 Had a time not been prescribed for it, the punishment would have visited them.83 [If they persist in this attitude, then one day] it will certainly visit them all of a sudden and catch them unawares. [Alas!] they are asking you to hasten the punishment, even though Hell has already encircled these disbelievers.84 They should bear in mind the day when the punishment will envelop them from above them and from below their feet and God will say: “Now taste the flavour of what you have been doing!” (53-55)

يَا عِبَادِیَ الَّذِيْنَ آمَنُوْا إِنَّ أَرْضِیْ وَاسِعَةٌ فَإِيَّایَ فَاعْبُدُوْنِ. كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ ثُمَّ إِلَيْنَا تُرْجَعُوْنَ. وَالَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُمْ مِّنَ الْجَنَّةِ غُرَفًا تَجْرِیْ مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِيْنَ فِيْهَا نِعْمَ أَجْرُ الْعَامِلِيْنَ. الَّذِيْنَ صَبَرُوْا وَعَلَى رَبِّهِمْ يَتَوَكَّلُوْنَ. وَكَأَيِّنْ مِّنْ دَآبَّةٍ لَّا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ وَهُوَ السَّمِيْعُ الْعَلِيْمُ.

My servants who have embraced faith [if these people do not desist from oppressing you, migrate from this place.85] Indeed, vast is My land; so, [wherever you live] worship Me only. [This world is not eternal. Here] every soul must taste death. Then you will be returned to Us alone and those who have accepted faith and have done righteous deeds, We will definitely give them a place in the tall mansions of Paradise below which streams will be flowing; they will abide in them forever. What a nice reward for those who labour – who were steadfast and trusted their Lord in all circumstances. [Do not think where you will eat from if you depart from here.] How many animals do not roam carrying their sustenance. Only God gives them sustenance and to you too and He hears and knows all.86 (56-60)

وَلَئِنْ سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُوْلُنَّ اللَّهُ فَأَنَّى يُؤْفَكُوْنَ. اللَّهُ يَبْسُطُ الرِّزْقَ لِمَن يَّشَآءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيْمٌ. وَلَئِن سَأَلْتَهُمْ مَّنْ نَّزَّلَ مِنَ السَّمَآءِ مَآءً فَأَحْيَا بِهِ الْأَرْضَ مِنْ بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُوْنَ.

[In reality, their intellect has deserted them].

If you ask them: “Who has created the heavens and the earth, and who has subdued the sun and the moon,” they will definitely say: “God.” Then where do they lose their senses?87 [Do their deities feed them? Certainly not!] It is God Who provides abundantly to whomsoever He pleases among His servants and sparingly to whomsoever He pleases. Indeed, God knows everything. And if you ask them: “Who has rained down water from the heavens, then revived the land after it had died?” they will definitely say: “God.” Say: “God only deserves gratitude88 but most of them do not understand.” (61-63)

وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَّلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوْا يَعْلَمُوْنَ.

[The reason for this is that they have become slaves to worldly pleasures and] in reality the life of this world is nothing but a sport and an amusement.89 The abode of real life is the abode of the Hereafter, if they knew! (64)

فَإِذَا رَكِبُوْا فِی الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِيْنَ لَهُ الدِّيْنَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُوْنَ. لِيَكْفُرُوْا بِمَآ آتَيْنَاهُمْ وَلِيَتَمَتَّعُوْا فَسَوْفَ يَعْلَمُوْنَ.

Then [it is these people who are like those travelers that] when they board a ship [and it is caught in a storm] they, while showing obedience to God only, call Him.90 Then when God saves them by taking them to the shore, they indulge in polytheism as soon as they are safe so that they show ingratitude to the favour We have blessed them with and let them benefit some more days91 [from this worldly life. What is its fate]? Now they will soon know. (65-66)

أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آمِنًا وَّيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ أَفَبِالْبَاطِلِ يُؤْمِنُوْنَ وَبِنِعْمَةِ اللَّهِ يَكْفُرُوْنَ. وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَآءَهُ أَلَيْسَ فِیْ جَهَنَّمَ مَثْوًى لِّلْكَافِرِيْنَ.

Have they not seen that We have made a secure sanctuary [in which they are living a peaceful life] even though people around them are snatched away?92 Then, even then, they believe in evil and show ingratitude to this favour of God? Who can be more unjust than the person who fabricates falsehood on God93 or denies the truth94 when it has come to him? Is not in Hell the abode of such disbelievers? (67-68)

وَالَّذِيْنَ جَاهَدُوْا فِيْنَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِيْنَ.

[Give glad tidings to My servants, O Prophet!]: “Those who are bearing difficulties for Our cause, We will definitely guide them to Our ways95 and undoubtedly God is with those who act in a thorough manner.”96 (69)

(Translated by Dr Shehzad Saleem)

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

2. This is a reference to people who had become very anxious and worried because of the painful suffering caused to them by the disbelievers and had become inflicted with doubts of various types. For example, if they were following the path of God, why was it so difficult to tread? If the people calling towards this path were God’s messengers, why had it become so difficult to support them? If they were geared up for the cause of God, why were they facing so many hindrances?

3. The implication is that the established practice of God is that He does not punish or reward people merely on the basis of His knowledge of their actions; on the contrary, He puts them through various trials and sends them to Paradise or Hell on the basis of their deeds.

4. This is a reference to the people who were targeting the weak Muslims by oppression and persecution.

5. Ie., an ill-judgement in every respect. Imam Amin Ahsan Islahi writes:

… If they think that God is so weak as to not able to seize them, even then this is an entirely incorrect judgement. And if they think that God is unconcerned about their oppression and injustice, then too they have reached a very wrong conclusion. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 17)

6. Ie., the effort and struggle a person puts in to adhere to his faith.

7. This refers to the sins which they committed before embracing faith or ones which if they now commit, revive their faith through repentance.

8. This an argument in favour of refutation of polytheism. Imam Amin Ahsan Islahi writes: 

The word علم here means “argument” and “proof.” As far as one God is concerned, it is an obvious reality that even a polytheist acknowledges. As far as His associates are concerned, it is the responsibility of those who regard them to be His associates to present a proof of this. In the absence of any such proof, it is not permissible for any reasonable person to become their servant by regarding them to be God’s partners. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 19) 

9. Among the trials mentioned earlier, a big trial was that at times parents forced their children to obey them in matters of religion. Those who accepted the call of Muhammad (sws) must have faced this trial as well. Thus the Qur’an has made it evident that though the right of parents is an obvious fact, God has not granted them the right that they be obeyed in matters of religion without any reasoning or they compel their children in matters of religion.

10. This is a warning and an assurance at the same time: if they adhere to faith in spite of pressure, they will be rewarded otherwise one day both they and their parents are to return to God where both Paradise and Hell will be waiting for them.

11. The word فِتْنَة is used in the verse to refer to the trials inflicted by people  and the word عَذَاب is used for whatever people face from God. This is because torment in reality is God’s torment. Whatever suffering people inflict are trials and nothing more.

12. This is because once the truth has been conclusively communicated by the messenger, this separation becomes essential. God does not decide the fate of people on the basis of His knowledge, but on the basis of their deeds and this precisely is a requisite of justice as well.

13. This refers to the disbelievers whose children or others under their control and command had embraced Islam.

14. This is the logic all elders always use to convince their children.

15. Ie., the religion they are fabricating. It is called a fabrication because whether it is polytheism or a religious innovation, both are falsehoods imputed to God.

16. Ie., for the purpose of conclusive communication of the truth before punishment, Noah (sws) was sent as a messenger to his nation in the same way as Muhammad (sws) had now been sent to them.

17. This reference to the long life of Noah (sws) has been given to assure weak Muslims who are treading the path of truth; it is implied that they have become anxious after a few years of struggle and after facing impediments and difficulties during this time; they must realize that before them God’s messengers and his companions at times had to struggle for several hundred years in this manner and in these circumstances.

About Noah (sws), the statement of the Bible is also the same. It is stated in the book of Genesis: 

After the flood Noah lived 350 years. Noah lived a total of 950 years, and then he died. (9:28-29) 

It is evident from the Bible that in those times, these were the average ages of human beings. Thus it mentions the age of Noah’s father as 777 years and his grandfather as 969 years. Similarly, the age of an ancestor of his is mentioned as 962 and another as 895 years. There is no reason to negate these statements. If this was God’s way in the beginning, it should not be any cause of amazement: this earth of ours was being populated in those times and in order to keep it populated, this probably was the only appropriate way.

18. Ie., Noah’s (sws) people were being unjust to themselves in exactly the same manner as now these people are. Thus when they did not desist, God decided to punish them once the truth had been conclusively conveyed to them. In the words of Imam Amin Ahsan Islahi, it is the established practice of God that just as before the righteous succeed they must pass through trials, in a similar way it is essential that truth must be conveyed to the the evil elements in a conclusive way before they are punished.

This punishment visited the nation of Noah (sws) in the land between the rivers Tigris and Euphrates. Thus at the borders of Armenia around mount Ararat even today people can see some signs and vestiges of Noah (sws). Airplanes which have flown across the mount state that they have seen something resembling a boat on its snow-covered peak. Scholars think that this most probably is the same Noah’s ark that divine scriptures mention.

19. Abraham (sws) was sent around 2100 BC to the city of Ur in Iraq.

20. Ie., if they think that the sustenance and livelihood they have are because of their idols, then this is merely a false notion. Whatever they are receiving is on the basis of God’s law and His favour. None of these idols have any share in their sustenance and prosperity.

21. This is a very stern warning. The implication is that after this, God’s messenger will be absolved of his responsibility but it is they who will be held answerable and also bear its consequences.

22. From here onwards till verse 23 there is an insertion from God in between the preaching message of Abraham (sws) which has completed what Abraham had said in the concise words of إِلَيْهِ تُرْجَعُوْنَ (towards Him shall you be returned) and also brought it in accordance with the situation prevailing at the time of the Qur’an’s revelation.

23. Attention is directed here to a phenomenon which we observe every day on our earth: a piece of land is lush and luxuriant and then becomes dry and withers away; then rain pours down and it becomes lush once again.

24. Ie., if they are seeing its beginning, they should well understand that God will do this again as well.

25. The earlier statements were uttered in an indirect way. Now the Quraysh are directly addressed and warned.

26. The actual words are: یَئِسُوۡا مِنۡ رَّحۡمَتِیۡ. The word يَئِسُوْا here is in the meaning of حَرَمُوْا and بَعَدُوْا  ie., a deprivation which comes with a total loss of hope.

27. It is evident from other instances in the Qur’an that finally they agreed upong burning Abraham (sws) and threw him in the fire in accordance with a scheme. But God directed the fire to cool down and not harm Abraham (sws) and it cooled down. This is in accordance with the established practice of God that has been prescibed regarding His messengers: their enemies cannot triumph over them and if they persist in denial they are wiped out from the face of the earth.

28. Ie., signs that at times believers have to pass through a huge fire because of their faith and signs that God never abandons His messengers; He definitely helps them.

29. The actual words are: مَوَدَّةَ بَيْنِكُمْ. They are in the accusative not because of causation (‘illah) but because of state (hal). The translation keeps this aspect in consideration.

30. What is concisely stated here is explained in detail at other instances: how the leaders and their followers, the worshippers and the worshipped will mutually curse one another.

31. The believers are admonished here that the reaction they are now facing is nothing new. These times have also passed on a noble soul as Abraham (sws): none except his nephew was prepared to listen to him.

32. Ie., since He is powerful, if He wants to open the way for someone none would be able to stop Him, but this will only happen when His wisdom entails since He is wise also.

33. His other sons are not mentioned here because the favour that is mentioned ahead remained confined for two and half thousand years in that branch of his progeny which began with Isaac (sws). Among the Banu Madyan, the only messenger who came was Shu‘ayb (sws) and among the Banu Ishmael (sws), the only messenger who came was Muhammad (sws).

34. Lot (sws) was a nephew of Abraham (sws). His nation lived in the area which lies in the south of Syria between Iraq and Palestine and today is called Transjordan. In the Bible, their biggest city has been called Sodom.

35. The nation of Lot (sws) were polytheists; however, at the same time, they were involved in the vulgar practice of homosexuality and such was the extent of this that it had become part of their culture and hence Lot (sws) needed to concentrate on this vice of theirs the most.

36. Ie., close the path which God had prescribed to quench the sexual instinct of human beings. This was an essential consequence of being inflicted with this vice. It brings to a complete halt the attraction men have for women and if it remains it does so in the form of deviations which in themselves end the feeling of purity and subtlety in a person. Thus it is for this reason that the Almighty has prohibited anal intercourse even with wives.

37. It can be imagined from this the extent to which the nation of Lot (sws) had reached in homosexual leanings: people would openly indulge in it and mention it very proudly in every gathering and assembly.

38. Ie., against people who had taken to rebellion against God and His Messenger (sws). For this reason, they are called mischievous.

39. Ie., the glad tidings of a son and a grandson

40. Angels said this while probably pointing from the mountains of the city of Hebron (al-Khalil of present times) that they were going to destroy that settlement. Abraham (sws) at that time lived there and this place is located precisely in south east Hebron where now the waters of the Dead sea flow. From the mountains of Hebron this place can be seen clearly.

41. Ie., the very angels who had brought glad tidings for Abraham (sws) said that they also intended to wipe out the unjust nation of Lot (sws). Imam Amin Ahsan Islahi writes: 

… This also negates a notion of idolatrous nations they espoused upon seeing opposite and conflicting elements of nature: they regarded good and evil to have separate deities and started to worship them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 37) 

42. It is specified in Surah Hud that initially Abraham (sws) requested the Almighty to show mercy to the whole nation; but when it was not accepted he naturally became very worried about Lot (sws) and his family.

43. This is an expression of the unbiased justice of God. Lot’s wife was not willing to accept the truth probably because of her bias towards her family and tribe and being a prophet’s wife could not be of any benefit to her. Like Noah’s (sws) son and Abraham’s (sws) father, she too reached the fate that was ordained for her nation.

44. The actual words are: وَلَمَّآ أَنْ جَآءَتْ رُسُلُنَا لُوْطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا. Here the word اَنۡ after لَمَّا evidences the fact that the relation between the conditional clause and its answer is that of the cause and its effect. The reason for this is evident from other instances of the Qur’an that the angels had come in the garb of handsome boys and Lot (sws) well knew the ailment that plagued his nation. Thus he feared that the rogues would lustfully pounce on them and in this way humiliate him and his guests. So when the angels told him that they had come with punishment, he became anxious regarding his fate and that of his family. In both phases, the Qur’an much according to its style has mentioned this anxiety concisely in one sentence.

45. The word رِجْز occurs for punishment. It means a punishment that causes shudders in those who listen and see. Moreover, it would be sent down from the heavens signifying that it would come from God and ravage them. The expression “God’s scourge” is common in other languages as well.

46. Here the addressees are being asked to pay heed: one clear sign of the manifestation of the established practice they are being warned of can be observed when they journey towards Syria.

47. The earlier accounts are mentioned in detail. From here onwards, the accounts of nations of Shu‘ayb (sws), the ‘Ad, the Thamud and some very rebellious people in the history of humankind are referred to rather concisely. The purpose is to highlight the same reality mentioned in the beginning of the surah that those who show rebelliouness against God’s messenger should not the slightest think that they can escape God’s grasp; no doubt, He grants respite; but after this, He necessarily seizes people and seizes them in such a way that nothing in this world can save them.

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

49. The ‘Ad were the most ancient nation of the Arabs. They were Semites and they inhabited the area of Ahqaf which lies between Hijaz and Yemen in the south west of al-Rub‘ al-Khali. They were proverbial in Arab literature for their ancient origin as well as for their splendour and majesty. The Thamud are from the remnants of the ‘Ad. For this reason, they are also called the second ‘Ad. Among the ancient nations of Arabia, this is the second nation which achieved extraordinary fame after the ‘Ad. They inhabited the land of al-Hijr which was in the north west of Arabia. Even today, signs of their construction can be seen in the northern part of Hijaz, in the land from Rabigh to ‘Aqabah and from Madinah and Khaybar to Tayma and Tabuk.

50. Ie., are not hidden to them; they can pass by their ruins in their trade journeys and these ruins even today narrate to them their accounts by their very existence.

51. Ie., they were experts in the affairs of the world and very competent and clever in various spheres of knowledge. However, it was this competence and cleverness that became a source of their downfall and Satan succeeded in making them oblivious of such a self-evident reality as the Hereafter.

52. In this sentence, at some places اَرْسَلْنَا and at some اَخَذْنَا or words to similar effect have been suppressed. Thus all these three names are governed by the suppressed verb which governs عَادًا وَّ ثَمُودًا earlier. Before them, nations were mentioned. Now some prominent arrogant and haughty personalities are mentioned so that Abu Jahal and Abu Lahab of the Quraysh also see their faces in this mirror and also observe the fate met by such arrogant people once the truth is communicated to them by God’s messengers.

53. Like the nation of Lot (sws).

54. Like the people of the ‘Ad, the Thamud and Madyan.

55. Like Korah.

56. Like the Pharaoh and Haman.

57. The implication is that all these accounts are accounts of God’s justice and not of His oppression. Hence the Quraysh must also be on guard that soon they will will face God’s justice. It is because of His knowledge and compassion that He is giving them respite. They should benefit from this time and submit to His messenger while forsaking rebelliousness, otherwise they will meet the same fate as the unjust people before them.

58. Ie., knew the reality that all supports they try to find besides God are false. Whenever the verdict of God has been delivered after conclusive communication of the truth from His messengers, these supports have proven to be baseless; thus their case will be no different in the Hereafter. The castles they have built thinking that they will protect them are no more than cobwebs.

59. Ie., knows full well how baseless they are. Every person having a literary taste can understand the sarcasm concealed in this style.

60. Ie., since He is powerful, none can dominate Him and since He is wise no one can stop His law of justice from being enforced. Imam Amin Ahsan Islahi writes: 

… It may be kept in mind that these polytheists were of the view that their deities have great influence on God and thus will save all those who worship them whatever their deeds may be. This belief negates the concept of God being mighty and wise. For this reason, by reminding them of both these attributes, God has negated this baseless belief. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 49) 

61. It is evident from this that in the terminology of the Qur’an people of real knowledge are the ones who reach these facts after reflecting on the signs found within themselves and around them – facts which every upright person must reach.

62. Hence it is not possible that this universe continue in an unending sequence without reaching a meaningful culmination. By its very existence, it bears wtiness that it has a purpose and this purpose shall be achieved.

63. Ie., the sign that the creator of the heavens and the earth is all knowing and all wise. Hence it is essential that He bring about a day in which perfect justice manifests itself. Similarly, there also is the sign in it that people should take all decisions of their life keeping in view that day and never think that God can have some associates who will save them.

64. Ie., the Prophet (sws) should read it himself and also read it out to others.

65. This directive is mentioned in the Qur’an at many instances so that people are able to adhere to their religion and show steadfastness in the cause of inviting others to the truth. Those who tread this path know that steadfastness in this path is achieved through God’s companionship and such is the nearness of the prayer with God it is as if it is His substitute for us in this world. Verse 19 of Surah al-‘Alaq وَاقْتَرِبْ وَاسْجُدْ (prostrate and in this way come close to Me) illustrates precisely this reality. Hence if there is a way to achieve the companionship of God while working for His cause, it can only be through His Book and by praying to Him. The most significant way to achieve this to offer the tahajjud prayer. Thus when the Prophet (sws) was asked to enter into the phase of openly warning others, God told him that if he has to bear the heavy burden and discharge its responsibilities, the Qur’an was to be read in the night prayers. The reason stated for this was that that time was the most appropriate to find a vacant mind and to understand the Qur’an. In the words of Imam Amin Ahsan Islahi, since this time is a special one for peace of mind and for vigilance of the heart, whatever comes out of the tongue goes straight into the heart and moves it deeply. A person accepts it as a testimony of his heart and its effect on others who happen to listen to it is also profound.

66. Ie., like a sermonizer the prayer warns a person that when he is overwhelmed with lust and desire and lures get the better of him, he should never forget that one day he will have to appear before God and be answerable to Him for his deeds. Imam Amin Ahsan Islahi writes: 

… Those who offer the prayer – whether in seclusion or in public – while giving due regard to its spirit and requisites are continued to be reminded by it of the facts that are essential to remain on the right path. In particular, the prayer offered in seclusion is the most effective for the life of a person. If a person does not offer the prayer, then his example is that of a driver who is driving his vehicle at full speed, yet he is absolutely heedless and unaware of the sign-boards at the road side that tell him of the right way and also inform him of various dangers. Such a driver in all probability will lead his vehicle into a ditch. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 53)

It is evident from this that the prayer guarantees a person’s adherence to religion. It is also apparent from the Qur’an that a devil is deputed to those who become indifferent to God’s remembrance and evade it and he becomes their permanent companion. The prayer saves a person from this negligence and evasion and also guards him from the onslaughts of Satan. No doubt that these onslaughts continue despite this but continuous adherence to the prayer does not allow Satan to permanently reside in the heart of a person. The prayer continues to ward it off and like a barrier protects his heart and mind. It is for this reason that it has been stressed that it should be offered in times of danger even on foot or on a conveyance.

67. The implication is that this counsel should not be regarded as trivial or ordinary. Being reminded of God is in fact a great thing. Imam Amin Ahsan Islahi writes: 

... It is through it that hearts receive true assurance and comfort:
اَلَا بِذِکۡرِ اللّٰهِِ تَطۡمَئِنُّ الۡقُلُوۡبُ. (28:13) (Listen up! Hearts receive assurance from God’s remembrance, (13:28)). And it is a person’s heart which is the source of strength and determination in him. If the heart is strong, there is nothing more powerful than a human being and if the heart is weak, there is nothing more frail than a human being. The real thing that energizes the heart is God’s remembrance and the most appropriate, comprehensive and effective form of it is the prayer. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 53) 

68. Earlier, the address was in the singular but at the end it has become plural. The purpose is to explain that the Prophet of God must tread this path come what may; however, same is the guidance for those who intend to adopt God’s religion, adhere to it and become its advocates or helpers of its advocates. Thus it is stated that their Lord is aware of all their deeds and hence they must trust Him; He will not let any of their open or hidden deeds go waste. In fact, He will fully reward them for it.

69. This is explained ahead: first common things should be presented to them. After that, their attention should be directed to the consequences and implications of the common things that can become a cause of dispute. These should be presented in a decent and polite language, with cogent arguments and with the spirit of earnestly making them understand a point. Instead of a dominating style, wisdom and sagacity should be held on to. This is because this style does not hurt the ego of a person and if the addressee is an upright person, he is even prepared to reflect on what is presented.

70. Ie., are mishievous, indulge in baseless rhetoric and engage in debates meant to humiliate others.

71. At other instances in the Qur’an, it is directed that instead of engaging with such people, one should ignore them. It is not proper for the preacher of the truth to respond to an allegation by a counter allegation or answer an insult by a bigger insult. The right attitude in such a case is to say salam and go one’s way.

72. The implication is that they are not inflicted with any bias or prejudice. They accept the truth because it is the truth and attest to it wherever they find it. Their book and the book of their addressees do not primarily differ with one another. Both have the same source and origin and both call to the same religion. Hence if their addressees also reflect while disregarding prejudices they too will say like them that they believe in what is revealed to them and also in what is revealed to their addressees.

73. Ie., since God is one, they are not asking their addressees to profess faith in some other god; rather they are only asking them to believe in Him and like them solely obey Him by devoting themselves to Him and submitting to Him and leave aside everything contrary to monotheism.

74. Ie., revealed precisely on the principle stated earlier that God’s religion has always been the same. All His Books invite people to it. This religion demands people to believe in one God and worship Him alone and show obedience to Him only.

75. This does not refer to common People of the Book: it refers to those among them who before this adhered to the teachings of their Books with full sincerity. The words الَّذِيْنَ آتَيْنَاهُمُ الْكِتَابَ in the Qur’an generally refer to such People of the Book.

76. This is the same argument in support of Muhammad’s prophethood that has already been mentioned in Surah Yunus. The implication is that had these people seen him read, write and learn various disciplines before this they could have said that he has gathered his treasure of wisdom after thoroughly reading the books that contain the teachings of prophets Noah (sws) and Abraham (sws) to Moses (sws) and Jesus (sws) and then writing them down and subsequently reading them out to these people. However, they know that he has neither read any book in his entire life nor ever picked up a pen to ink his thoughts. So, why do they not reflect on how he has gathered the knowledge that is being heard from him now? How can the teachings of divine scriptures, accounts of previous prophets and pearls of law and wisdom be uttered by an illiterate person?

77. Ie., for those who have true knowledge, this Qur’an is a known, introduced and awaited Book. This is because whatever it is stating is actually an explanation of what is already present in their hearts. They are not reading that Book; they are in fact reading the verses of God etched on the tablet of their hearts which they earlier read sometimes in the Book of nature and sometimes in the Torah and the Gospel.

78. This refers to the wretched people about whom it was said earlier that none of them deserve any discussion; their ailment is beyond cure.

79. This objection was generally raised by the people of the Book and then picked up by the Quraysh. They tried to disillusion people by asking if he had been sent by God, then why was he not given miracles which were given before him to Moses (sws) and Jesus (sws)?

80. This is the first answer to their objection. Imam Amin Ahsan Islahi writes: 

… Signs and miracles relate to God; the Prophet (sws) has no say in this regard. If God wants, He will show a sign and if not, then no sign will be shown. The Prophet (sws) is merely a clear warner who has been directed to fully inform them of the imminent dangers, and he is only carrying out this obligation. All other matters rest in the hands of God. He has claimed to be a prophet and not God that he should show them miracles as per their demand. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 53) 

81. This is the second answer: if they reflect, the greatest sign of God is the Book of God which has been revealed for them. It is a conclusive argument on every claim it makes. Every word of it bears witness that it cannot be authored by human beings. What other sign after this is needed?

82. Ie., when they are warned that God will sieze them, they ask the Prophet (sws) to hasten the punishment in order to make fun of it. They would typically ask: “Bring forth the punishment; why is it not coming?” and: “What is the delay about?”

83. Ie., according to the established practice of God had it not been prescribed that it will come only when the truth has been conclusively communicated to the people.

84. This repetition is meant to express amazement: they are demanding fire while standing in fire. Do they not know that whatever they are doing will become the fuel of Hell for them? They are aware of their deeds and in spite of this are asking to hasten the punishment.

85. If it becomes difficult for a person to adhere to worshipping the Almighty, so much so that it does not remain possible for him to express his faith, then his faith requires him to shift to another place even if he has to leave his house and assets and all his means and resources. At another instance, the Qur’an has made it clear that if a person puts up with worshipping someone other than God, then this is tantamount to coming to God without faith – the fate of which is Hell.

86. The implication is that the land of God is vast and so is His bounty. Moreover, He hears and knows all. Every pleading they make will reach Him and none of their worries will remain hidden from Him. So, if it is a requisite of faith in Him that they should leave their homeland and all their wealth and assets, they should do so without any hesitation and should not think about what they will eat and wear in future. They must trust their Lord. He will feed and clothe them.

Jesus (sws) had said precisely this to his disciples: 

“Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Can any one of you by worrying add a single hour to your life? “And why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you—you of little faith? So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.” (Matthew, 6:25-34) 

87. Ie., where do they wander away so that they worship others by regarding them to be the real place of refuge and return and seek help and mercy from them. In the words of Imam Amin Ahsan Islahi, they refute with their very mouths what they readily acknowledge.

88. The implication is that when God is the creator of everything and everything is subservient to His command and all favours have been blessed by Him, then how can others be worthy of gratitude so that they be worshipped or shown obedience to?

89. Ie., in comparison to the Hereafter because everything of this world is temporary and till a limited period of time. A person departs from it empty handed and after passing through the door of death reaches the next world. It is as if children play and indulge for a while and then return to their homes. What is available here to the greatest of kings has no more a reality than this.

90. Ie., at that time they do not remember any partner they associated with God and plead to Him by promising sincere obedience to Him.

91. Ie., benefit from the respite granted to them by God.

92. The implication is that they are traveling in a ship which is a safe haven for them from the tempest and looting around them.

93. Ie., indulges in polytheism.

94. Ie., reject the messenger of God and His Book.

95. These glad tidings are for the cause of religion and for both this world and the next. Imam Amin Ahsan Islahi writes: 

… This promise implies that the religion they follow will also prosper, their worldly problems will get solved and in the Hereafter too the Almighty will guide them to the cherished path. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 66) 

96. Ie., is with those who in spite of the lures of this world and the difficulties encountered in the path of truth tread it with steadfastness and determination. These are glad tidings. In the words of Imam Amin Ahsan Islahi this is so because the sun and the moon become immaterial for those who have the company of God.