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Surah al-Mu’minun
Qur'anic Exegesis
Amin Ahsan Islahi
(Tr. by:Dr. Shehzad Saleem)

Central Theme and Relationship with the Previous Surah

This surah is the counterpart of the previous one: Surah al-Hajj. It begins with the topic on which the last surah ended. The closing verses of Surah al-Hajj informed Muslims of their collective responsibility: just as God’s Messenger had borne witness to the religion of truth before them, it was now their duty to bear this witness before other people. At the same time, they were told to show diligence in the prayer, pay zakah and trust God since these were essential for discharging this collective responsibility. This surah now begins with the same topic, as if it is a supplement of the previous surah. The last verse of Surah al-Hajj and the first one of this surah perfectly enmesh into one another.

There is also no principal difference in the topics of both surahs. Only the style and the manner of reasoning are different. In the previous surah, believers were informed of success and the disbelievers were told about the disgraceful fate that was awaiting them. In this surah, this topic has become very evident, especially the topic of giving glad tidings to the believers. Also, the traits which make them worthy of these glad tidings are explained in detail. Similarly, it is fully explained to the disbelievers that the humiliation they are being informed of is destined to afflict them. This is evident from the testimony of history and from the signs found in the world around them and the one within them. However, since the Almighty has created this world as a test, the believers are made to go through a trial and the disbelievers are given respite. However, these periods are only temporary. Ultimately, the truth will triumph and evil will be routed. 

Analysis of Meanings

Verses (1-11): Believers are given glad tidings of success and entry into Paradise. The conditions on which these glad tidings depend are also explained.

Verses (11-22): Resurrection in the hereafter is substantiated through the signs of God’s power and wisdom in the creation of human beings. The signs of God’s providence found in this universe show that reward and punishment are certain to take place.

Verses (23-50): A brief reference to the anecdotes of God’s prophets is given. By referring to Noah (sws) among the earlier prophets, Moses (sws), Aaron (sws) and Jesus (sws) among the later ones and without mentioning the names of those in between, it is pointed out to the Quraysh that way they are denying God’s Messenger today is nothing new: miscreants have always denied messengers, but God routed them and made His messengers triumphant. This will happen now as well. However, this world is a place of trial. Hence the adherents to the truth shall necessarily be put through trial. As a requisite of this trial, the adherents to evil are given respite for a certain time so that they want to do whatever they want with full might. This will leave them with no excuse.

Verses (51-67): All prophets are given the same religion by God and call people to the same truth; however, their followers split this religion into bits and pieces and now each faction is engrossed in its own ways. The Prophet (sws) is assured that he should let these people indulge in their merriment for a while. They are under the misconception that the blessings they enjoy in the form of wealth and children are an enhancement of favour to them. In fact, this is going to precipitate their doom and they are not aware of this. People who have faith, humility and sincerity and are generous are in fact enhancing their favours. Indeed, they will get a rich reward for their virtues. The slaves to this world will continue to remain entangled in their interests. Ultimately, when they get caught, they will cry and wail, but this will be to no avail.

Verses (68-77): Certain objections of the rejecters are referred to and their demand for punishment is responded to: if even a sample of this punishment is shown to them, it will not be of any benefit to them. Just as they learn no lesson from the calamities faced by others, similarly as soon as they find relief from a calamity they will return to their evil ways.

Verses (78-92): Those who demand miracles and signs are asked to use their ears, eyes and heart: if they use these God-gifted faculties, they will think that resurrection and reward and punishment in the hereafter are obvious realities. After this, some aspects of their contradictory views are pointed out: they are running away from the obvious requisites of their established beliefs merely to fulfil their desires.

Verses (93-118): In this concluding section of the surah, the Prophet (sws) is asked to ignore the attitude of his opponents for a while and seek God’s refuge from the imminent torment. The disbelievers are warned that soon they will regret and wish that they be given a chance do some good deeds by going back to the previous world. However, it will be too late by then. Only those will succeed at that time whose scales are heavy and only those servants of God will triumph who today are inviting them to His religion but who the rejecters are making fun of them. Today they think that the life of this world has a long span but in the hereafter they will realize that it passed in a few seconds. They think that they will not be held accountable for their deeds and will not return to God. But this is bound to happen and none of their deities and intercessors will be of benefit to them.

 

 

Section I: Verses (1-11)

 

Text and Translation

بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ 

قَدۡ اَفۡلَحَ الۡمُؤۡمِنُوۡنَ . الَّذِیۡنَ هُمۡ فِیۡ صَلَاتِهِمۡ خٰشِعُوۡنَ . وَ الَّذِیۡنَ هُمۡ عَنِ اللَّغۡوِ مُعۡرِضُوۡنَ . وَ الَّذِیۡنَ هُمۡ لِلزَّکٰوةِ فٰعِلُوۡنَ . وَ الَّذِیۡنَ هُمۡ لِفُرُوۡجِهِمۡ حٰفِظُوۡنَ . اِلَّا عَلٰۤی اَزۡوَاجِهِمۡ اَوۡ مَا مَلَکَتۡ اَیۡمَانُهُمۡ فَاِنَّهُمۡ غَیۡرُ  مَلُوۡمِیۡنَ . فَمَنِ ابۡتَغٰی وَرَآءَ ذٰلِكَ فَاُولٰٓئِكَ هُمُ الۡعٰدُوۡنَ . وَ الَّذِیۡنَ هُمۡ لِاَمٰنٰتِهِمۡ وَ عَهۡدِهِمۡ رٰعُوۡنَ . وَ الَّذِیۡنَ هُمۡ عَلٰی صَلَوٰتِهِمۡ یُحَافِظُوۡنَ . اُولٰٓئِكَ هُمُ الۡوٰرِثُوۡنَ . الَّذِیۡنَ یَرِثُوۡنَ الۡفِرۡدَوۡسَ هُمۡ فِیۡهَا خٰلِدُوۡنَ. (1۔11)

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

Those believers succeeded who show humility in their prayer, who desist from frivolity and who pay zakah and who guard their private parts except for their wives and slave-maidens; so in their case there is no blame on them. However, those who desire others besides them, it is they who exceed the limits. And those who give due regard to their trusts and to their promises, and those who guard their prayers. It is these people who will be the inheritors, who are the inheritors of Firdaws. They shall abide in it forever. (1-11)

 

Explanation

قَدۡ اَفۡلَحَ الۡمُؤۡمِنُوۡنَ (1) 1

Though the word “believers” is general, its foremost connotation is the believers who were bravely migrating from Makkah and preparing to wage jihad. The glad tidings of success sounded in this verse relate to the future but they are expressed in the past tense. The purpose is to express their certainty because once something has been decided by God, it is as if it has been done. The success mentioned here primarily relates to the Hereafter because that is the real success and believers always regard it to be their objective. However, also found in it are the glad tidings of establishing God’s religion in the land of Arabia that were given in the previous surah. Since this has been mentioned in detail in the last surah, in the present surah the actual reward – Paradise – is referred to. Other achievements are automatically subsumed under it.

 

الَّذِیۡنَ هُمۡ فِیۡ صَلَاتِهِمۡ خٰشِعُوۡنَ (2) 2

The word خشوعۡ means “humility and meekness.” It has been used in the Qur’an in different forms. The usages of خَشِعَتِ الأَصْوَات3 andتَخْشَعَ قُلُوْبُهُمْ 4 shed light on its essence. For this reason, exegetes have translated it as “comfort” only. In my opinion, this is not correct. It refers to the real essence of the prayer on which depends the afore-mentioned success. The implication is that not only a person’s heart and back should bend down before God, his heart should also fully submit to Him. Such are these believers that the way they stand in the prayer, their recital in it and the prostrations – everything bear witness to the humility in their hearts. It may be kept in mind that in the previous surah, the directive given was إقام الصلاة. This signifies diligence in the outer form of the prayer. In this surah, the inner essence of the prayer is alluded to and that too as an attribute of the believers who are being given glad tidings of success.

 

وَ الَّذِیۡنَ هُمۡ عَنِ اللَّغۡوِ مُعۡرِضُوۡنَ (3) 5

These words depict the influence of the prayer on one’s life. The word لَغۡو refers to every act that can make a person indifferent to the real purpose of life which is seeking God’s pleasure regardless of it being prohibited or not. A prayer punctuated with humility necessarily has a deep impact on the life of a person: he begins abstaining from useless, frivolous and purposeless activities. He is always worried that if he is guilty of any such activity, how will he face his Creator in the Hereafter? He is reminded of this fact at least five times every day. Obviously, a person, who is so conscientious and sensitive that he feels averse to any useless activity, will seldom indulge in any sin or vulgarity. It is this impact of the prayer on one’s life that is mentioned thus in verse 45 of Surah al-‘Ankabut: اِنَّ الصَّلٰوةَ تَنۡهٰی عَنِ الۡفَحۡشَآءِ وَالۡمُنۡکَرِ.6 It means that the prayer effectively rebukes him and reminds him five times a day the deeds he is required to do to please God; it informs him of his real destiny and the preparations he must make for it and the strategy he should undertake.

This is the real meaning of the verse. However, the occasion of the discourse is also pointing to a secondary meaning: it is also a sarcastic remark on the frivolous activities the opponents were continuously engaging in against Islam and the disbelievers. This is evident from the following verse:

 

وَ اِذَا سَمِعُوا اللَّغۡوَ اَعۡرَضُوۡا عَنۡهُ وَ قَالُوۡا لَنَاۤ اَعۡمَالُنَا وَ لَکُمۡ اَعۡمَالُکُمۡ. (28: 55)

 And when they listen to nonsensical talk, they pay no heed to it and say: “To us our deeds and to you, yours.” (28:55)

 

At verse 72 of Surah al-Furqan, it is similarly said: وَ اِذَا مَرُّوۡا بِاللَّغۡوِ مَرُّوۡا کِرَامًا.7 In the light of these parallel verses, the verse under discussion also implies that God’s servants spend their time in remembering their Lord and in reflection on His revelations; they do not have time for the nonsensical talk of their opponents.

 

وَ الَّذِیۡنَ هُمۡ لِلزَّکٰوةِ فٰعِلُوۡنَ (4)  8

After the prayer, the second pillar of religion is zakah, as has been explained in detail in this exegesis. It has been mentioned at length in Surah Maryam and Surah al-Anbiya’ that every prophet of God directed his followers to pray and to give zakah. Its legal form has remained a little different in every religion; however, it is a common and comprehensive word for spending for the cause of God and its status in religion is that of a counterpart of the prayer and its foremost manifestation. The prayer links a person to God and zakah links him to his brethren. A person who is connected with both his creator and his fraternity on the right footing in fact becomes worthy of success in this world and the next. Though this surah is Makkan and a formal system of zakah was instituted later, however here it is not used as a term; it refers to charity in general. Those have interpreted it in the connotation of a verbal noun to mean “purification” are mistaken. This word occurs with the prayer many times in the Makkan surahs too and at no place is it used in this connotation. In all cases, it connotes charity and spending for the cause of God. Obviously one consequence of this is purification.

From the standpoint of the philosophy of religion too, the prayer and the zakah are two arms of faith and the common thing between both is gratitude to God. It is this sense of gratitude that urges a believer to the prayer, which is an embodiment of gratitude. It is this gratitude which stirs a person to spend for the cause of God and to offer sacrifice. Viewed thus, it becomes evident that zakah is a manifestation and an aspect of the prayer. Both necessitate one another.

Moreover, the essence of the prayer is also humility and fear, as mentioned earlier. In this capacity, it stops a person from every sin and vulgarity, as is evident with reference to Surah al-‘Ankabut alluded to above. Thus it is stated earlier that those whose prayers are punctuated with humility abstain from useless and frivolous things.

Now more impacts and benefits of the prayer are being mentioned ahead.

 

وَ الَّذِیۡنَ هُمۡ لِفُرُوۡجِهِمۡ حٰفِظُوۡنَ . اِلَّا عَلٰۤی اَزۡوَاجِهِمۡ اَوۡ مَا مَلَکَتۡ اَیۡمَانُهُمۡ فَاِنَّهُمۡ غَیۡرُ  مَلُوۡمِیۡنَ . فَمَنِ ابۡتَغٰی وَرَآءَ ذٰلِكَ فَاُولٰٓئِكَ هُمُ الۡعٰدُوۡنَ (5 - 7)  9

These people control their sexual desires and satisfy them only through their wives or slave-maidens.10 It never happens that they become overcome so much by sexual desires that they become animals and think that it is their right to infiltrate into forbidden realms. The verse states that satisfying the sexual urge within limits is allowed; none can be blamed if they remain in these limits. No one should regard this to be against religiosity, piety and virtue, as is regarded in asceticism and other similar ideologies. However, those who transgress limits are guilty of breaching the limits of God. Here only their crime is mentioned; its punishment is not. The reason is to express severe anger and aversion. On such occasions, silence is much more eloquent.

Here it may be kept in mind that in the current western societies and those influenced by them, the only restriction in this matter relates to coercion and compulsion. If this is not the case, then every person has every type of freedom.

 

وَ الَّذِیۡنَ هُمۡ لِاَمٰنٰتِهِمۡ وَ عَهۡدِهِمۡ رٰعُوۡنَ (8) 11

اَمٰنٰت refers to all trusts which our Lord has blessed us with in the form of strengths, abilities, obligations and responsibilities or in the shape of favours, blessings, riches and offspring. Also included in them are things people have been entrusted with or discharging our responsibilities according to the norms. In a similar way, also included in it are the covenants and promises our Lord has taken from our nature in the unseen world or taken in this world in the form of the shari‘ah through His messengers. Moreover, it also comprises all those promises and covenants which we made with God through our nature or through His prophets. Similarly, it also consists of promises made with a group or an individual in this world, whether they are written or oral or are thought to be understood in a civilized society even if they are not made orally or in writing. It is stated by the Almighty that it is these servants of His who abide by all these trusts and promises. They are neither dishonest and rebellious in the matter of their Lord nor are ones who are unfaithful to His creatures or go back on their word with them.

This verse encompasses all religious, moral, legal, and social responsibilities which have been revered in every shari‘ah. Here it is a comprehensive statement made after the earlier directives and is in fact a detail of what is concise and this detail is spread all over the Qur’an.

That the prayer alone is the real protector of all promises and covenants is an aspect of religious wisdom may also be kept in mind. The prayer itself, as is evident from the explanation of Surah al-Baqarah, is a person’s covenant with his Lord. This covenant is revived by every believer five times a day. It also reminds him of all the promises and responsibilities which are imposed on him. I have been discussing various aspects of the prayer in detail in this exegesis and have also written a separate book “Essence of the Prayer.” Readers can look it up for details.

 

وَ الَّذِیۡنَ هُمۡ عَلٰی صَلَوٰتِهِمۡ یُحَافِظُوۡنَ (9) 12

Deliberation shows that this section of verses began with the mention of the prayer and ends on it too. The prayer has been mentioned at the beginning with regard to its essence: humility before God and at the end with regards to punctuality, vigilance and diligence in offering it. This is because the blessings found in the prayer can only be reaped when it has the essence of humility in it and is also continuously guarded. This is the plant of paradise which does not grow unless it is fully nourished. A little negligence leaves it barren and fruitless. In fact, there is a danger that it might completely wither away. If we want to gain real benefit from it, we must save it from the onslaughts of Satan and nurture it very punctually in a very diligent way. It is then when we will get some idea of the comfort of the eyes God has concealed in it.

The fact that the prayer protects the whole religion is mentioned in the Qur’an at various instances. This protection alludes to the wisdom that through the prayer all virtues develop and grow and the prayer shields them under its safekeeping. If a person does not adhere to the prayer, he will also not be induced to do good deeds. If the prayer is subtracted from religion and morality, its whole edifice will crash to the ground. It is because of this reason that it is said that he who wastes the prayer will all the more waste religion.

 

اُولٰٓئِكَ هُمُ الۡوٰرِثُوۡنَ . الَّذِیۡنَ یَرِثُوۡنَ الۡفِرۡدَوۡسَ هُمۡ فِیۡهَا خٰلِدُوۡنَ (10-11) 13

These people will forever abide in the Paradise lost by their forefather, Adam (sws). They will have no fear of being expelled from there. They will then stay with him eternally in this abode. This is because they will enter it after defeating their enemy: Satan. Firdaws is among the most majestic parts of Paradise. People who endangered themselves for the cause of the truth in this world will be worthy of it.

 

A Summary of Verses (1-11)

Though I have been alluding to all essential points while explaining these verses, it seems appropriate that they are reiterated because on them depends the success of the believers. The meaningful sequence in which they are stated is as follows:

1. To God, success of a person is entirely based on faith that should deeply penetrate into the heart of a person. Mere outward faith has no weight before Him.

2. The foremost manifestation of faith is the prayer. Faith which does not yield the prayer is like a barren tree that can only be used to ignite fire.

3. The real essence of the prayer is humility of the heart. If the prayer is devoid of this trait, it will not have any impact on a person’s life.

4. The prayer punctuated with humility stops a person from evil, vulgarity and useless activities. A person acquires God’s companionship in the prayer. The awareness of this companionship protects him from all evils that are not befitting for him to indulge in.

5. The second manifestation of faith and the second arm of the prayer is zakah (spending for God’s cause). These are the two premier directives of religion and all the shari‘ah is based on these two. If a person does not diligently adhere to either of them, he will adhere to none of them. The attack launched by Abu Bakr (rta) against those who were desisting to pay zakah was based on this philosophy of religion.

6. Those who submit their hearts and wealth to God never become so blind in following their desires that they cross His limits and commit excesses against the rights and honour of His servants.

7. These people abide by all trusts and promises, whether they relate to God or to His creatures.

8. They safeguard their prayer and their prayer is like a boundary wall that safeguards every aspect of their religion.

9. Those who have the above-mentioned traits will in fact be the dwellers of God’s Paradise and will abide in it forever. This in reality is great success.

Details of all these points will be found in the next surah: Surah al-Nur which is the supplement of this surah. It will become evident from it that when a person’s inner-self is lit up by faith, every aspect of his life, whether individual or collective becomes radiant. Moreover, if a person is devoid of this light, darkness engulfs his inside and outside world.

 

 

Section II: Verses (12-22)

 

The glad tidings given to the believers in the previous section are a definite reality. Similarly, the warnings they conceal for the disbelievers devoid of faith are also a definite reality. Yet what can glad tidings and warning do to those who in the first place do not even believe in resurrection and in the hereafter? They regard all these to be figments of the imagination and make fun of them. By presenting the objections of such people, attention is directed to the signs in their inside and outside world. It is evident from these signs that if a person only reflects on the phases of his creation it will become crystal clear that the God Who is capable of doing all this can have no difficulty in re-creating those who die and decay into dust. Similarly, if a person reflects on his outside world, it will become fully evident that after creating mankind, God has not become unconcerned about them. In fact, He is nourishing and nurturing them in a grand way with great devotion and utmost favour. So, when He is undertaking all this in such an elaborate manner, how is it possible that He not hold people accountable for their deeds? Why would He not bring about a Day of Judgement to reward the righteous and punish the wrongdoers? This argument has also been stated in verse 5 of Surah al-Hajj. Here it is mentioned in more detail and those aspects have also been highlighted here that could not receive an elaborate treatment there.

Readers may now proceed to study these verses.

 

Text and Translation

وَ لَقَدۡ خَلَقۡنَا الۡاِنۡسَانَ مِنۡ سُلٰلَةٍ مِّنۡ طِیۡنٍ . ثُمَّ جَعَلۡنٰهُ نُطۡفَةً فِیۡ قَرَارٍ مَّکِیۡنٍ . ثُمَّ خَلَقۡنَا النُّطۡفَةَ عَلَقَةً فَخَلَقۡنَا الۡعَلَقَةَ مُضۡغَةً فَخَلَقۡنَا الۡمُضۡغَةَ عِظٰمًا فَکَسَوۡنَا الۡعِظٰمَ لَحۡمًا ثُمَّ اَنۡشَاۡنٰهُ خَلۡقًا اٰخَرَ فَتَبٰرَكَ اللّٰهُ اَحۡسَنُ الۡخٰلِقِیۡنَ . ثُمَّ اِنَّکُمۡ بَعۡدَ ذٰلِكَ لَمَیِّتُوۡنَ . ثُمَّ  اِنَّکُمۡ یَوۡمَ الۡقِیٰمَةِ تُبۡعَثُوۡنَ . وَ لَقَدۡ خَلَقۡنَا فَوۡقَکُمۡ سَبۡعَ طَرَآئِقَ وَ مَا کُنَّا عَنِ الۡخَلۡقِ غٰفِلِیۡنَ . وَ اَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً بِقَدَرٍ فَاَسۡکَنّٰهُ فِی الۡاَرۡضِ وَ اِنَّا عَلٰی ذَهَابٍۭ بِهِ لَقٰدِرُوۡنَ . فَاَنۡشَاۡنَا لَکُمۡ بِهِ جَنّٰتٍ مِّنۡ نَّخِیۡلٍ وَّ اَعۡنَابٍ لَکُمۡ فِیۡهَا فَوَاکِهُ کَثِیۡرَةٌ وَّ مِنۡهَا تَاۡکُلُوۡنَ . وَ شَجَرَةً تَخۡرُجُ مِنۡ طُوۡرِ سَیۡنَآءَ تَنۢبُتُ بِالدُّهۡنِ وَ صِبۡغٍ لِّلۡاٰکِلِیۡنَ . وَ اِنَّ لَکُمۡ فِی الۡاَنۡعَامِ لَعِبۡرَةً نُسۡقِیۡکُمۡ مِّمَّا فِیۡ بُطُوۡنِهَا وَ لَکُمۡ فِیۡهَا مَنَافِعُ کَثِیۡرَةٌ وَّ مِنۡهَا تَاۡکُلُوۡنَ . وَ عَلَیۡهَا وَ عَلَی الۡفُلۡكِ تُحۡمَلُوۡنَ . (12۔22)

And We had created a human being from the essence of clay. Then in the form of a drop of fluid, We placed it in a secure spot. Then made this drop of fluid into the form of a blood clot and made the blood clot into a lump of flesh. Thence created bones in the lump. Thereafter, We covered the bones with flesh. Then We made it into a new creation altogether. Thus, blessed is God, the best of creators. Then after all this you surely have to die. Then you shall be raised to life on the Day of Judgement. (12-16)

And We made above you seven skies one over the other. And We did not become oblivious to the creatures. And We sent down water from the skies according to a measure; then lodged it in the earth and We have the power to take it back. Thus from it We have made orchards of dates and grapes for you. There are many fruits in it for you by which you satisfy your taste buds and from which you also eat. And We also made that tree grow which comes out from Mount Sinai. It sprouts with oil and with curry for those who eat. And for you, there is a great lesson in the cattle also. From among what is in their bellies, We make you drink [milk that is tasty] and there are also many other benefits in them for you. And from them you obtain your food also and you also travel on them and on the ships too. (17-22)

 

Explanation

وَ لَقَدۡ خَلَقۡنَا الۡاِنۡسَانَ مِنۡ سُلٰلَةٍ مِّنۡ طِیۡنٍ . ثُمَّ جَعَلۡنٰهُ نُطۡفَةً فِیۡ قَرَارٍ مَّکِیۡنٍ . ثُمَّ خَلَقۡنَا النُّطۡفَةَ عَلَقَةً فَخَلَقۡنَا الۡعَلَقَةَ مُضۡغَةً فَخَلَقۡنَا الۡمُضۡغَةَ عِظٰمًا فَکَسَوۡنَا الۡعِظٰمَ لَحۡمًا ثُمَّ اَنۡشَاۡنٰهُ خَلۡقًا اٰخَرَ فَتَبٰرَكَ اللّٰهُ اَحۡسَنُ الۡخٰلِقِیۡنَ (12 - 14).14

The gradual phase-wise creation of a human being has been mentioned in Surah al-Hajj earlier, as is also alluded to before. There, the opening words were: اِنۡ کُنۡتُمۡ فِیۡ رَیۡبٍ مِّنَ الۡبَعۡثِ(if you are in any doubt of being raised to life again …). It is evident from this that the purpose was to prove that people will be raised to life again once they die. Moreover, there the words لِنُبَيِّنَ لَكُمْ (so that We make evident for you) also occur which point to the reason of the gradual progression in the creation of human beings: the power and wisdom of God manifest themselves in such a way in this sequence of creation that a person does not need any external reasoning regarding the hereafter. In Surah al-Hajj, every word and component of the relevant verses as well as their purpose have been explained in detail. Repetition is not needed here. All these stages are well known in the creation of a human being. Modern scientific advancements have also brought to the fore certain aspects of this creation which the Qur’an had merely hinted at so that the more knowledge human beings gain, the more they know of these secrets. I have also pointed out certain other things of this category in this exegesis earlier. Everyone knows this secret that a drop of fluid that comes into being from the substance of clay is nurtured and nourished by providence in a gradual way; ultimately, the likes of Socrates, Hippocrates, Aristotle and Galen are created. The question is: Is all this happening of its own accord? Is all this sequence adopted and the nourishment provided a result of unbridled matter? Is all this power, wisdom, providence and affection a meaningless thing which has no purpose and fate? Is the being Who fashions out a human being from a drop of fluid unable to create him again? It is in these questions that the naïve – even if they are great philosophers and scientists – have differed with one another. In order to answer these very questions, the Qur’an has directed the attention of a person to his physical self. People do not have to go far to find the answer. If they reflect on their own phases of creation, they will get all the answers.

The words “then We made it into a new creation altogether” point to the incredible nature of transformation a drop of fluid undergoes to become a living human being. If people witness this marvel around them, why do they think that the One responsible for this marvel will find it difficult to recreate them?

The words “thus, blessed is God, the best of creators” express the inference every person who reflects on the phases of creation should reach. The God Who showed His signs, marvels and miracles in every person is blessed and beneficent: an ordinary drop of fluid was fashioned into a miraculous living being and endowed it with grand traits; such are his abilities that angels bowed down to him and he became the vicegerent of God on earth. The implication is that by reflecting on these things, a person does not merely acknowledge the existence of God, he is convinced that his creator is wise, beneficent, powerful, blessed and peerless.

Readers may keep in mind the style that the superlative أفعل especially when annexed to a plural noun, at times does not signify any comparison; it only expresses the magnificence of an attribute. Thus the expression الۡخٰلِقِیۡنَ اَحۡسَنُ would mean that He is not merely a creator; He is the best of creators; He has not created human beings in a perfunctory way; on the contrary, He has made them in the best of moulds with the best of abilities. Some exegetes have changed the meaning of the word “creator” because of not being aware of this style. Obviously, this is not needed the slightest. The purpose here is to show that the creation of a human being itself testifies that he has not been created by matter that is unbridled or by a prime mover or by a first cause nor has he evolved on its own. On the contrary, He has been brought into existence by a blessed being who is an outstanding creator.

 

ثُمَّ اِنَّکُمۡ بَعۡدَ ذٰلِكَ لَمَیِّتُوۡنَ . ثُمَّ  اِنَّکُمۡ یَوۡمَ الۡقِیٰمَةِ تُبۡعَثُوۡنَ .(15- 16) 15

This is the actual inference for which all the phases of creation have been mentioned earlier. There is no reason to deny being raised to life again: how can it be difficult for the God Whose marvels they see in their creation?

 

وَ لَقَدۡ خَلَقۡنَا فَوۡقَکُمۡ سَبۡعَ طَرَآئِقَ وَ مَا کُنَّا عَنِ الۡخَلۡقِ غٰفِلِیۡنَ .(17)  16

The word طَرَآئِقَ is the plural of طَرِيْقَة. It connotes “stripes.” Here by mentioning an adjective its noun is referred to. This is a common style of Arabic. The allusion is to seven skies which have stripes. Here this word signifies both the brilliance and splendour of the sky and also to the rain which is mentioned ahead in a very profound way.

The word کُنَّا here expresses “majesty” as it does in كَانَ اللّٰهُ عَلِيْمًا حَكِيْمًا. The implication is that after creating human beings, God did not become unconcerned towards them; He continued to nourish and sustain them in a very elaborate way.

The previous verse mentions the creation of human beings, and the purpose is to point to the fact that recreating them is not at all a difficult proposition. Now in this verse God’s providence is referred to. After creating this world, God has not become indifferent to the good and evil that goes on in it. He continues to nourish and sustain this world. He has created seven splendid skies and sends down rain whereby living beings thrive.

 

وَ اَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً بِقَدَرٍ فَاَسۡکَنّٰهُ فِی الۡاَرۡضِ وَ اِنَّا عَلٰی ذَهَابٍۭ بِهِ لَقٰدِرُوۡنَ .(18)  17

The water sent down from the sky by the Almighty produces all life forms on earth. And it is His mercy that He send it down in a specific measure otherwise it can wreak havoc if He allows it to. It is then that this water becomes a bane instead of a boon, as was the case in Noah’s deluge. Moreover, it is God’s mercy and providence that this water is housed in the earth and, like a safe treasure, benefits all living beings. Had God wanted, He could have seized all this supply of water and not a single drop would have remained on earth. It is evident from this that both the heavens and the earth are being controlled by the same intention. If different intentions were controlling both, why would those in charge of the heavens send down water in such an exact quantity for the dwellers of the earth and also maintain its supply from a reservoir. What is further evident is that this singular being is very merciful and is nourishing this world in a very profound way.

 

فَاَنۡشَاۡنَا لَکُمۡ بِهِ جَنّٰتٍ مِّنۡ نَّخِیۡلٍ وَّ اَعۡنَابٍ لَکُمۡ فِیۡهَا فَوَاکِهُ کَثِیۡرَةٌ وَّ مِنۡهَا تَاۡکُلُوۡنَ .(19)  18

The mention of تَاۡکُلُوۡنَ shows that a word to the effect تَتَفَكَّهُوْن is suppressed after فَوَاکِهُ کَثِیۡرَةٌ. Examples of such suppression can be seen earlier in this exegesis.

The implication of this verse is that God has not merely provided the means and resources for people to live, He has actually gone on to satisfy their taste-buds. A person could have lived on bread but God created for him fruits of all sorts. As mentioned in verse 32 of Surah al-Kahf, to the Arabs an ideal orchard was that of grapes bordered by creepers of dates and in between there were patches reserved to grow various grains and other seasonal fruits. To them, the real important fruits were grapes and dates; yet other fruits and grains were also produced. The words “many fruits” and “from which you also eat” are actually pointing to them.

 

وَ شَجَرَةً تَخۡرُجُ مِنۡ طُوۡرِ سَیۡنَآءَ تَنۢبُتُ بِالدُّهۡنِ وَ صِبۡغٍ لِّلۡاٰکِلِیۡنَ .(20) 19

The word شَجَرَةً refers to an olive tree. Though it is not named, the traits mentioned clearly point to it. The mount of Sinai was a place famous for its production. Its curry was very famous among the Arabs. The People of the Book not only regarded it to be an edible, they also viewed it with religious reverence. The word صِبۡغٌ means “curry.” It was also a tasty curry like butter that would provide vitality. It is mentioned in an undefined way to express its grandeur. The implied meaning would be:  لِّلۡاٰکِلِیۡنَ صِبْغٌ طَيِّبٌ (a tasty curry for those who eat). This in fact is a further use of it besides others.

 

وَ اِنَّ لَکُمۡ فِی الۡاَنۡعَامِ لَعِبۡرَةً نُسۡقِیۡکُمۡ مِّمَّا فِیۡ بُطُوۡنِهَا وَ لَکُمۡ فِیۡهَا مَنَافِعُ کَثِیۡرَةٌ وَّ مِنۡهَا تَاۡکُلُوۡنَ .(21) 20

The word عِبۡرَةٌ means to cross over from reality to another and learn a lesson from it. It is used as an undefined noun to magnify it. The implication is that the things that are mentioned earlier carry a lesson and if people reflect, there is a great lesson in the cattle also.

The second object of the verb نُسۡقِیۡکُمۡ is not expressed. At another instance, it is mentioned thus in verse 66 of Surah al-Nahl: لَّبَنًا خَالِصًا سَآئِغًا لِّلشّٰرِبِیۡنَ. Similarly, here the words مِّمَّا فِیۡ بُطُوۡنِهَا are rather concise. Once again in the same verse of Surah al-Nahl, they are explained thus: مِنۡ بَیۡنِ فَرۡثٍ وَّ دَمٍ. If all these suppressions are taken into account, the overall meaning would be: We have made you drink pure and unadulterated milk from among faeces and blood found in the bellies of animals.

The words لَکُمۡ فِیۡهَا مَنَافِعُ کَثِیۡرَةٌ  وَ point to their other benefits besides the specific ones: not only their milk, many other things are of utility to human beings. They are used to travel and as beasts of burden. They help people in harvesting crops. Their meat, hide and wool is also useful for them. Even their faeces are used as manure. At the same time, they form a food supply for people. Their fresh meat is also consumed and their meat is also dried and preserved for eating while travelling. There are some animals whose pure utility is in their capacity of food for human beings.

 

وَ عَلَیۡهَا وَ عَلَی الۡفُلۡكِ تُحۡمَلُوۡنَ .(22) 21

The word تُحۡمَلُوۡنَ encompasses embarking on them for travel and using them as carriers. Since Arabs were generally nomads, they would travel from one place to another. For this reason, both travelling and having their provisions carried were important for them. To fulfil this need, the Almighty created the camel for them which is the ship of the desert. It is mentioned with the ship in this verse. In other words, the role played by the camel in land-travel is played by the ship in sea-travel.

The real purpose of mentioning all these things is that people can learn a lesson: can it be imagined about the Lord Who has cared for people in such minute ways that He will remain indifferent to them? Does not His providence impose an obligation on them? And is it not a necessary consequence of this that He bring about a day in which people are held accountable for their responsibilities; those who fulfilled them be rewarded and those who spent their lives in negligence be punished? Obviously, human intellect and nature bear witness in favour of this second aspect. Those who are provided everything by a noble being and do not carry out the obligation to these favours are ingrates and it is essential that they see the consequence of this ingratitude.

 

 

Section III: Verses (33-50)

 

Coming up is a brief reference to the history of the prophets and those who rejected them. The purpose is to prove in the light of history the premise that is mentioned: success of the believers and the fate of those have rejected the truth. In this regard, the established practice of God is also referred to: that those who deny God’s messenger will be doomed eternally; however, since God makes the wrongdoers undergo a trial in this world and for this to happen, He gives them some period of respite; as a result, they consider this reprieve to be their success; the fact is that this respite tightens the noose around them.

Verses 42-45 of the previous surah also mention the anecdotes of God’s messengers and their rejecters. However, it is very brief. Here, they are dealt with in more detail. However, by name only Noah (sws) is mentioned among the earlier messengers and Moses (sws), Aaron (sws) and Jesus (sws) among the later ones. Other messengers are referred to without naming them.

Readers may now proceed to study these verses.

 

Text and Translation

وَ لَقَدۡ اَرۡسَلۡنَا نُوۡحًا اِلٰی قَوۡمِهِ فَقَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰهَ مَا لَکُمۡ مِّنۡ اِلٰهٍ غَیۡرُهُ اَفَلَا تَتَّقُوۡنَ . فَقَالَ الۡمَلَؤُا الَّذِیۡنَ کَفَرُوۡا مِنۡ قَوۡمِهِ مَا هٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یُرِیۡدُ اَنۡ یَّتَفَضَّلَ عَلَیۡکُمۡ وَ لَوۡ شَآءَ اللّٰهُ لَاَنۡزَلَ مَلٰٓئِكَةً مَّا سَمِعۡنَا بِهٰذَا فِیۡۤ اٰبَآئِنَا الۡاَوَّلِیۡنَ . اِنۡ هُوَ اِلَّا رَجُلٌۢ بِهِ جِنَّةٌ فَتَرَبَّصُوۡا بِهِ حَتّٰی حِیۡنٍ . قَالَ رَبِّ انۡصُرۡنِیۡ بِمَا کَذَّبُوۡنِ . فَاَوۡحَیۡنَاۤ اِلَیۡهِ اَنِ اصۡنَعِ الۡفُلۡكَ بِاَعۡیُنِنَاوَ وَحۡیِنَا فَاِذَا جَآءَ اَمۡرُنَا وَ فَارَ التَّنُّوۡرُ فَاسۡلُكۡ فِیۡهَا مِنۡ کُلٍّ زَوۡجَیۡنِ اثۡنَیۡنِ وَ اَهۡلَكَ اِلَّا مَنۡ سَبَقَ عَلَیۡهِ الۡقَوۡلُ مِنۡهُمۡ وَ لَا تُخَاطِبۡنِیۡ فِی الَّذِیۡنَ ظَلَمُوۡا اِنَّهُمۡ مُّغۡرَقُوۡنَ . فَاِذَا اسۡتَوَیۡتَ اَنۡتَ وَ مَنۡ مَّعَكَ عَلَی الۡفُلۡكِ فَقُلِ الۡحَمۡدُ لِلّٰهِ الَّذِیۡ نَجّٰنَا مِنَ الۡقَوۡمِ الظّٰلِمِیۡنَ . وَ قُلۡ رَّبِّ اَنۡزِلۡنِیۡ مُنۡزَلًا مُّبٰرَکًا وَّ اَنۡتَ خَیۡرُ الۡمُنۡزِلِیۡنَ . اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ وَّ اِنۡ کُنَّا لَمُبۡتَلِیۡنَ . ثُمَّ اَنۡشَاۡنَا مِنۡ بَعۡدِهِمۡ قَرۡنًا اٰخَرِیۡنَ . فَاَرۡسَلۡنَا فِیۡهِمۡ رَسُوۡلًا مِّنۡهُمۡ اَنِ اعۡبُدُوا اللّٰهَ مَا لَکُمۡ مِّنۡ  اِلٰهٍ غَیۡرهُ اَفَلَا تَتَّقُوۡنَ . وَ قَالَ الۡمَلَاُ مِنۡ قَوۡمِهِ الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِلِقَآءِ الۡاٰخِرَةِ وَ اَتۡرَفۡنٰهُمۡ فِی الۡحَیٰوةِ الدُّنۡیَا مَا هٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یَاۡکُلُ مِمَّا تَاۡکُلُوۡنَ مِنۡهُ وَ یَشۡرَبُ مِمَّا تَشۡرَبُوۡنَ . وَ لَئِنۡ اَطَعۡتُمۡ بَشَرًا مِّثۡلَکُمۡ اِنَّکُمۡ اِذًا لَّخٰسِرُوۡنَ . اَیَعِدُکُمۡ اَنَّکُمۡ اِذَا مِتُّمۡ وَ کُنۡتُمۡ تُرَابًا وَّ عِظَامًا اَنَّکُمۡ مُّخۡرَجُوۡنَ . هَیۡهَاتَ هَیۡهَاتَ لِمَا تُوۡعَدُوۡنَ . اِنۡ هِیَ اِلَّا حَیَاتُنَا الدُّنۡیَا نَمُوۡتُ وَ نَحۡیَا وَ مَا نَحۡنُ بِمَبۡعُوۡثِیۡنَ . اِنۡ هُوَ اِلَّا رَجُلُ افۡتَرٰی عَلَی اللّٰهِ کَذِبًا وَّ مَا نَحۡنُ لَهُ بِمُؤۡمِنِیۡنَ . قَالَ رَبِّ انۡصُرۡنِیۡ بِمَا کَذَّبُوۡنِ . قَالَ عَمَّا قَلِیۡلٍ لَّیُصۡبِحُنَّ نٰدِمِیۡنَ . فَاَخَذَتۡهُمُ الصَّیۡحَةُ بِالۡحَقِّ فَجَعَلۡنٰهُمۡ غُثَآءً فَبُعۡدًا لِّلۡقَوۡمِ الظّٰلِمِیۡنَ . ثُمَّ اَنۡشَاۡنَا مِنۡ بَعۡدِهِمۡ قُرُوۡنًا اٰخَرِیۡنَ . مَا تَسۡبِقُ مِنۡ اُمَّةٍ اَجَلَهَا وَ مَا یَسۡتَاۡخِرُوۡنَ . ثُمَّ اَرۡسَلۡنَا رُسُلَنَا تَتۡرَا کُلَّمَا جَآءَ اُمَّةً رَّسُوۡلُهَا کَذَّبُوۡهُ فَاَتۡبَعۡنَا بَعۡضَهُمۡ بَعۡضًا وَّ جَعَلۡنٰهُمۡ اَحَادِیۡثَ فَبُعۡدًا لِّقَوۡمٍ لَّا یُؤۡمِنُوۡنَ . ثُمَّ اَرۡسَلۡنَا مُوۡسٰی وَ اَخَاهُ هٰرُوۡنَ بِاٰیٰتِنَا وَ سُلۡطٰنٍ مُّبِیۡنٍ . اِلٰی فِرۡعَوۡنَ وَ مَلَا۠ئِهِ فَاسۡتَکۡبَرُوۡا وَ کَانُوۡا قَوۡمًا عَالِیۡنَ . فَقَالُوۡۤا اَنُؤۡمِنُ لِبَشَرَیۡنِ مِثۡلِنَا وَ قَوۡمُهُمَا لَنَا عٰبِدُوۡنَ . فَکَذَّبُوۡهُمَا فَکَانُوۡا مِنَ الۡمُهۡلَکِیۡنَ . وَ لَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ لَعَلَّهُمۡ یَهۡتَدُوۡنَ . وَ جَعَلۡنَا ابۡنَ مَرۡیَمَ وَ اُمَّهُ اٰیَةً وَّ اٰوَیۡنٰهُمَاۤ اِلٰی رَبۡوَةٍ ذَاتِ قَرَارٍ وَّ مَعِیۡنٍ .

 

And We sent Noah as a Messenger to his nation. So, he invited them: “O People of My Nation! Worship God only. You have no deity other than Him. Then do you not fear His wrath?” So, the leaders of his nation who were guilty of disbelief said: “He is but a mortal like you. He wants to make himself superior to you. And had God wanted to send a messenger, He would have sent an angel. We have never heard such a thing from our elders of the past. He is but a mortal inflicted with madness. So, wait for some days about him.” (23-25)

Then, he prayed: “My Lord! Help me through the very thing in which they have denied me.” So, We sent a revelation to him: “Build an ark under Our watch and direction. Then when Our directive arrives and the storm bursts, place in it pairs of all kinds and also board on it your people except those among them about whom judgement has already been passed, and do not say anything to Me about those who have been unjust to their souls. They will certainly drown.” (26-27)

Thus when you and your companions board the ship, say: “Gratitude be to the God Who has delivered us from oppressive people,” and pray: “My Lord! Disembark me in a blessed way and you are the best of those who disembark.” Indeed, there are great signs in this anecdote and indeed We subject [people to] trials. (28-30)

Then, after them, We raised other people, and also sent to them a messenger from among themselves with the message: “Worship God. You have no other deity besides Him. Then do you not fear Him?” And the leaders of his nation who were guilty of disbelief and had denied the meeting of the last day and who We had blessed with affluence in the life of this world, said: “He is but a mortal like you. He eats what you eat and drinks what you drink. And if you accept what a person similar to you says, you shall be in great loss. Does he threaten you: ‘When you die and become clay and bones, you shall be raised up again?’ Far-fetched and very unlikely is what you are being threatened with. Life is only the life of this world. We die and live right here and we shall never be raised to life. This is only a human being who has fabricated a falsehood against God and We are certainly not going to believe in him.” (31-38)

The messenger prayed: “My Lord! Help me through the thing in which they have denied me.” God said: “Very soon they will regret.” Then a harsh cry overtook with what was certain to come. So, We made them into withered shrubs. Then the curse of God be on such wretched people. (39-41)

Then We raised other nations. Neither a nation crosses the time set for it nor falls short of it. Then, We sent Our messengers in succession. Whenever its messenger came to a nation, they denied him. Then We too made one nation follow the other and made them into anecdotes. So, those people be cursed who do not profess faith. (42-44)

Then We sent Moses and His brother Aaron as messengers with Our signs and a manifest proof to the Pharaoh and his courtiers. At this, they showed conceit and they were a very arrogant people. Thus they said: “Should We believe in what two humans similar to us say even though their nation is our slave?” So, they denied them and ultimately were destroyed. And We gave Moses the Book so that the people of his nation be guided. (45-49)

And We made the son of Mary and his mother a great sign and gave them refuge on a peaceful hillock which had a fountain. (50)

 

Explanation

وَ لَقَدۡ اَرۡسَلۡنَا نُوۡحًا اِلٰی قَوۡمِهِ فَقَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰهَ مَا لَکُمۡ مِّنۡ اِلٰهٍ غَیۡرُهُ اَفَلَا تَتَّقُوۡنَ .(22) 22

A very eloquent digression occurs from this verse. Earlier reward and punishment were substantiated on the basis of God’s providence. In verse 22, the ship was mentioned as one of God’s manifestations of providence. Now that historical signs are being cited, the anecdote of Noah (sws) is taken up the foremost. It is also a major landmark in this ancient history and he and his followers were actually saved by God by means of a ship. After mentioning the ship, an incident related to a person in whose case a ship played a prominent role is narrated. It is as if one thing has sprung from another.

In both the Torah and the Qur’an, the history of the messengers begins with Noah (sws). Various aspects of his anecdote have been mentioned in the previous surahs. Here it is mentioned with a particular purpose. As has been stated earlier, these people thought that after creating this world, God had detached Himself from it. The verse under discussion implies that this notion is entirely incorrect. God has not only always arranged for its material growth and development, He has sent messengers for its moral and spiritual advancement. Those who denied their messengers were destroyed by God once the truth had been conclusively conveyed to them. On the other hand, those who followed them were granted success and salvation by Him. This dealing of God with this world is proof of the fact that one day He will bring about a day in which He will decide among the righteous and the wrongdoers with justice and reward or punish each person accordingly.

The object of اَفَلَا تَتَّقُوۡنَ is suppressed after it. The implied meaning would be: why don’t you people fear God’s wrath as you are associating partners with Him; this is open rebellion which makes you worthy of His anger.

 

فَقَالَ الۡمَلَؤُا الَّذِیۡنَ کَفَرُوۡا مِنۡ قَوۡمِهِ مَا هٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یُرِیۡدُ اَنۡ یَّتَفَضَّلَ عَلَیۡکُمۡ وَ لَوۡ شَآءَ اللّٰهُ لَاَنۡزَلَ مَلٰٓئِكَةً مَّا سَمِعۡنَا بِهٰذَا فِیۡ اٰبَآئِنَا الۡاَوَّلِیۡنَ . (23) 23

The word مَلَاءٌ means the leaders, chiefs and nobles of a nation, as has been explained under verse 246 of Surah al-Baqarah. It is they who always deny the call of truth the most vehemently. This is because being in charge of the evil collective system of their times, they know that the success of the messenger is tantamount to their own death. Thus when they see that the call of the messenger is having an impact on upright people, they try to play all sorts of mischief to undo its effect and take control of the minds and hearts of the people. First of all, they attack the sincerity and intention of a messenger by regarding his claim to be false, as the verse mentions. The eloquence in the expression یَّتَفَضَّلَ عَلَیۡکُمۡ needs special attention. They did not say that the messenger wants to snatch away their leadership; on the contrary, they stated that he wants to make them subservient to him. The poison found in this sentence to incite the simple masses is apparent to every keen eye.

The words “and had God wanted to send a messenger, He would have sent an angel” mention the intellectual argument of the naïve people for denying the messenger: they contended that in the first place, they do not even need a messenger for their guidance since they are self-guided, and if supposedly God wanted to send a messenger, He would have selected an angel for this special mission; what is the meaning of sending human beings like them for this purpose?

What is said in the last part of the verse “we have never heard such a thing from our elders of the past” is also brought up in verse 68 ahead thus: اَفَلَمۡ یَدَّبَّرُوا الۡقَوۡلَ اَمۡ جَآءَهُمۡ مَّا لَمۡ یَاۡتِ اٰبَآءَهُمُ الۡاَوَّلِیۡنَ (then have these people not reflected on this discourse or has something come to them which did not come to their earlier forefathers? In verse 36 of Surah al-Qasas, the words used are: وَّ مَا سَمِعۡنَا بِهٰذَا فِیۡۤ اٰبَآئِنَا الۡاَوَّلِیۡنَ (and we have never heard of such things from our predecessors). Similarly, in verse 7 of Surah Su‘ad, it is said: مَا سَمِعۡنَا بِهٰذَا فِی الۡمِلَّةِ الۡاٰخِرةِ (we have not heard of this in this later period).

 

اِنۡ هُوَ اِلَّا رَجُلٌۢ بِهِ جِنَّةٌ فَتَرَبَّصُوۡا بِهِ حَتّٰی حِیۡنٍ .(25) 24

The leaders tried to convince the masses that the claim of this person that an angel visits him is totally false. It is actually a sign of lunacy whereby he imagines all this and attributes it to divine revelation. By the words “so, wait for some days about him” they wanted to drive home the point that his words were baseless and people must not fear the punishment he was threatening them with. All these were figments of his imagination which would soon prove baseless. The leaders of the Quraysh also used to say something very similar about the Prophet (sws). In verse 30 of Surah al-Tur, it is stated: اَمۡ یَقُوۡلُوۡنَ شَاعِرٌ نَّتَرَبَّصُ بِهِ رَیۡبَ الۡمَنُوۡنِ (do they say: that he is a poet for whom we await an adverse turn of fortune?). They meant that no one should be over-awed by the magical words of Muhammad (sws) and think that they had some basis and that he had control of decisions regarding their future. It was mere poetry and had a limited life span. Soon it would vanish. Just as many of their poets had exited from this world after composing poetry, this person would also one day just pass away into oblivion. It may be kept in mind that when the leaders of an era think that the masses are regarding a certain person to be their guide and saviour, they become very worried. They try to convince their followers that all this is just a temporary spell of magic that he is weaving around them.

 

قَالَ رَبِّ انۡصُرۡنِیۡ بِمَا کَذَّبُوۡنِ . (26) 25

These are the words of prayer uttered by Noah (sws) wherein He has requested God to decide between him and his nation and help him by punishing his nation. He called out to his nation day and night but they turned a deaf ear to him and denied him regarding this punishment. This prayer will be mentioned in detail in Surah Nuh. Here, immediately after this prayer in the very next verse, Noah (sws) has been asked to construct a ship and save himself and his followers from God’s scourge. This is enough indication to show that this prayer of Noah (sws) was meant to request God to fulfil His promise of punishment. This is evident from verse 39 ahead and in its response God has assured them thus: عَمَّا قَلِیۡلٍ لَّیُصۡبِحُنَّ نٰدِمِیۡنَ . فَاَخَذَتۡهُمُ الصَّیۡحَةُ (very soon they will regret; then a harsh cry overtook them). It should be kept in mind that in the lives of God’s prophets and their adversaries, the last phase of their struggle has always been that the punishment with which they had threatened them with was demanded by the rebellious people. When there was a delay in its arrival in accordance with the practice of God that He gives full respite to people before punishing them, these people would ridicule the prophets. They would say that since the messengers had not been able to bring the promised doom they had continuously been threatening them with, they were liars and so was their threat. It is at this instance, that the messengers have prayed: الۡفٰتِحِیۡنَ رَبَّنَا افۡتَحۡ بَیۡنَنَا وَ بَیۡنَ قَوۡمِنَا بِالۡحَقِّ وَ اَنۡتَ خَیۡرُ  (Lord! Judge fairly between us and our nation and You are the best of judges (7:89)). Noah (sws) too uttered this prayer in this phase and it means what I have just explained above. Zamakhshari has preferred the same meaning. His words are: انصرني بإنجاز ما وعدتهم من العذاب وهو ما كذبوه فيه (Lord! Help me by fulfilling your promise of punishment that you have threatened them with; it is this thing about which their nation denied them).26

 

فَاَوۡحَیۡنَاۤ اِلَیۡهِ اَنِ اصۡنَعِ الۡفُلۡكَ بِاَعۡیُنِنَاوَ وَحۡیِنَا فَاِذَا جَآءَ اَمۡرُنَا وَ فَارَ التَّنُّوۡرُ فَاسۡلُكۡ فِیۡهَا مِنۡ کُلٍّ زَوۡجَیۡنِ اثۡنَیۡنِ وَ اَهۡلَكَ اِلَّا مَنۡ سَبَقَ عَلَیۡهِ الۡقَوۡلُ مِنۡهُمۡ وَ لَا تُخَاطِبۡنِیۡ فِی الَّذِیۡنَ ظَلَمُوۡا اِنَّهُمۡ مُّغۡرَقُوۡنَ .(27)  27

This verse, in fact, the whole anecdote of Noah (sws) occurs in Surah Hud. For this reason, I will only briefly explain it. Details can be looked up there. The words وَحۡیِنَا بِاَعۡیُنِنَاوَ mean that Noah (sws) should build the ship under God’s guidance and watch. It is evident from the Torah that God had informed Noah (sws) about its complete plan to the minutest detail through divine revelation so that it be built in accordance with the needs of the huge task for which it was being designed. The word اَمۡر refers to God’s directive. فَارَ التَّنُّوۡرُ is an idiom similar to حمي الوطيس. In determining the meaning of idioms, the meaning of individual words is not considered. Idioms always imply what they are used for as a whole. This idiom refers to the tempestuous and turbulent nature of the storm. In the expression مِنۡ کُلٍّ زَوۡجَیۡنِ اثۡنَیۡنِ the word کُلّ (all) refers to what the mind of the speaker specifies. In other words, it refers to all those animals which directly relate to the financial needs of people. The word اثۡنَیۡنِ is meant to explain زَوۡجَیۡنِ. I.e., two from every animal, referring to its male and female species. Noah (sws) should not worry about boarding more than this quantity. I have already explained in Surah al-Anbiya’ that the word اَہۡل not only means family, it also refers to one’s companions and followers. It is evident from other instances of the Qur’an that some people of his nation did profess faith in Noah (sws) even though they were few in number. The words اِلَّا مَنۡ سَبَقَ عَلَیۡهِ الۡقَوۡلُ refer to people who are destined to die in accordance with the established practice of God regarding conclusive communication of the truth by a messenger. The most prominent among them was Noah’s son, as is evident from other instances in the Qur’an. It is stated that such people will not be with Noah (sws) in the ship. The words “do not say anything to Me about those who have been unjust to their souls” refer to those who have called for their own doom by denying him. The implication is that it should not happen that when the raging waves of God’s wrath engulf them from all sides, any feelings of sympathy arise in him and he start praying to God for their protection. Once the punishment comes, this phase will pass. After this, his prayer about this matter will not be answered and each of them will necessarily drown. This special aspect of the style in “do not say anything to Me about those who have been unjust to their souls” should also remain in consideration that such is the nature of God’s punishment that even those for whose help this punishment is sent start feeling sympathy and concern for their enemies. However, no one’s prayer or intercession can be of avail before God.

 

فَاِذَا اسۡتَوَیۡتَ اَنۡتَ وَ مَنۡ مَّعَكَ عَلَی الۡفُلۡكِ فَقُلِ الۡحَمۡدُ لِلّٰهِ الَّذِیۡ نَجّٰنَا مِنَ الۡقَوۡمِ الظّٰلِمِیۡنَ . وَ قُلۡ رَّبِّ اَنۡزِلۡنِیۡ مُنۡزَلًا مُّبٰرَکًا وَّ اَنۡتَ خَیۡرُ الۡمُنۡزِلِیۡنَ .(28- 29)  28

This boarding of the ship by Noah (sws) and his companions signified migrating from his people the way messengers migrate from their people. For this reason, he was advised to supplicate to God in accordance with the occasion. At the time of migration, similar supplications were made by other messengers too. Muhammad (sws) was instructed thus in this regard in verse 80 of Surah Bani Isra’il: رَّبِّ اَدۡخِلۡنِیۡ مُدۡخَلَ صِدۡقٍ وَّ اَخۡرِجۡنِیۡ مُخۡرَجَ صِدۡقٍ وَّ اجۡعَلۡ لِّیۡ مِنۡ لَّدُنۡکَ سُلۡطٰنًا نَّصِیۡرًا (Lord! Wherever you want to make me enter, let it be an entry with honour and from wherever you want me to leave, make me leave with honour and make political authority my helper especially from Your self). Since the supplication in the verse under discussion was taught by God, it also signifies glad tidings of success in the future. The implication is that now that Noah’s Lord has delivered him from the company of wretched and mean people, He will take care of him in the best way and wherever He will take him, He will make that place blessed for him: he and his companions will grow in number and flourish and these few people with their limited economic resources will once again inhabit this world.

 

اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ وَّ اِنۡ کُنَّا لَمُبۡتَلِیۡنَ .(30) 29

The verse refers to the real purpose for which this anecdote has been narrated. The most prominent sign in this anecdote is that after creating this world, God did not detach Himself from it; on the contrary, He sent messengers for the guidance and instruction of people. The second thing that becomes evident is that those who oppose and deny a messenger are given respite by God to a certain extent; ultimately, He seizes them and when He does so none can stop Him. The third thing that becomes evident is that in the struggle between good and evil, the messenger and his companions always succeed. However, before this success, they have to pass through a period of trial. The last part of the verse “and indeed We subject [people to] trials” refers to this very established practice of God. The fourth thing that becomes evident is that just as the message of every messenger has remained the same, the style and manner of the opposition of their enemies have also remained the same. For this reason, every anecdote of a messenger and every account of a nation is a means of learning for other messengers and nations.

 

ثُمَّ اَنۡشَاۡنَا مِنۡ بَعۡدِهِمۡ قَرۡنًا اٰخَرِیۡنَ .(31) 30

The word قَرۡن means “century” and also refers to the people and nation of an era. After destroying Noah (sws) and his nation, God raised other nations from him and his companions of the ship. The reference is to the ‘Ad, the Thamud. In Surah al-A‘raf, it is mentioned that the ‘Ad succeeded the nation of Noah (sws) and the Thamud succeeded the ‘Ad.

 

فَاَرۡسَلۡنَا فِیۡهِمۡ رَسُوۡلًا مِّنۡهُمۡ اَنِ اعۡبُدُوا اللّٰهَ مَا لَکُمۡ مِّنۡ  اِلٰهٍ غَیۡرهُ اَفَلَا تَتَّقُوۡنَ .(32)  31

This verse refers to the messengers sent to the ‘Ad and the Thamud ie. Hud (sws) and Salih (sws). Their accounts have been related earlier in Surah Hud and Surah al-A‘raf. In  اَنِ اعۡبُدُوا اللّٰهَ, a governing noun is suppressed before اَن. I.e. “They were sent with the message to worship God; there is no other deity besides Him.” This message is exactly the same as that of Noah (sws) as has been alluded to earlier. The verse also asserts that the messengers that were sent belonged to their own nation. They did not belong to the angels or to jinnkind. This is a great favour of God that He sent a messenger to each nation from among it. Various aspects of this favour have been explained at other instances in this exegesis.

 

وَ قَالَ الۡمَلَاُ مِنۡ قَوۡمِهِ الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِلِقَآءِ الۡاٰخِرَةِ وَ اَتۡرَفۡنٰهُمۡ فِی الۡحَیٰوةِ الدُّنۡیَا مَا هٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یَاۡکُلُ مِمَّا تَاۡکُلُوۡنَ مِنۡهُ وَ یَشۡرَبُ مِمَّا تَشۡرَبُوۡنَ .(33) 32

The word مَلَاءٌ has been explained earlier under verse 23. This verse mentions some traits of the arrogant people that shed light on the reason for their arrogance and rebelliousness. The first of these traits is that these people rejected the hereafter and being raised up before God. The second trait is their affluence in this world which became a trial for them. They contended that their worldly successes were a proof of the veracity of their beliefs and deeds; they further reckoned that in the first place the day of judgement was a hoax and if it was not, there was no reason why they would not be blessed there too the way they had been blessed here. It was because of this affluence and prosperity, they were not willing to accept any person’s superiority over them and that too of a person who did not have any status or affluence. They tried to hide this arrogance by uttering what this verse states.

 

وَ لَئِنۡ اَطَعۡتُمۡ بَشَرًا مِّثۡلَکُمۡ اِنَّکُمۡ اِذًا لَّخٰسِرُوۡنَ .(34) 33

This verse mentions a ploy they adopted to incite the emotions of their masses. They tried to convince them that if they accepted the messenger, God knows what pit he would land them in and how he would utterly rout them. The implication is that before taking such a disastrous step, they should fully contemplate the consequences. These leaders meant that they could teach them the benefits and ills of this matter.

 

اَیَعِدُکُمۡ اَنَّکُمۡ اِذَا مِتُّمۡ وَ کُنۡتُمۡ تُرَابًا وَّ عِظَامًا اَنَّکُمۡ مُّخۡرَجُوۡنَ . هَیۡهَاتَ هَیۡهَاتَ لِمَا تُوۡعَدُوۡنَ .(35) 34

The verb وعد here means “to frighten and to threaten.” This usage is evident from verse 268 of Surah al-Baqarah الشَّيْطَانُ يَعِدُكمُ الفَقَرَ (Satan threatens you with poverty). The word هَیۡهَاتَ is verbal noun. It is used in Arabic in different forms and connotes something far-fetched and that which is unlikely to happen. Repetition incorporates stress and emphasis in it. The interrogative nature of the sentence is meant to express abhorrence.

The implication of the verse is that people should not be over-awed by such imaginary claims of the messenger.

 

اِنۡ هِیَ اِلَّا حَیَاتُنَا الدُّنۡیَا نَمُوۡتُ وَ نَحۡیَا وَ مَا نَحۡنُ بِمَبۡعُوۡثِیۡنَ .(36)  35

It may be kept in mind that whether the rejecters of the hereafter belong to the past or the current era, they do not reject the hereafter on the basis of some reason. They reject it because they think that it is an unlikely and an improbable event even though they believe in things thousands of times more unlikely and improbable. At a number of places, the Qur’an has expressed amazement at this strange contradiction.

 

اِنۡ هُوَ اِلَّا رَجُلُ افۡتَرٰی عَلَی اللّٰهِ کَذِبًا وَّ مَا نَحۡنُ لَهُ بِمُؤۡمِنِیۡنَ .(37) 36

The earlier allegations were made by their wise chiefs to lead their masses away. The verse under discussion reflects their own “wisdom” about the messenger of God which has led themselves away from him.

 

قَالَ رَبِّ انۡصُرۡنِیۡ بِمَا کَذَّبُوۡنِ .(38) 37

This verse has occurred earlier and explained in detail.

 

قَالَ عَمَّا قَلِیۡلٍ لَّیُصۡبِحُنَّ نٰدِمِیۡنَ .(39) 38

God has sounded assurance to the messenger after his supplication: very soon His promise will manifest itself and these people will regret their arrogance.

 

فَاَخَذَتۡهُمُ الصَّیۡحَةُ بِالۡحَقِّ فَجَعَلۡنٰهُمۡ غُثَآءً فَبُعۡدًا لِّلۡقَوۡمِ الظّٰلِمِیۡنَ .(40) 39

The word صَّیۡحَةٌ means “a shout” and in the Qur’an it signifies God’s punishment at various instances regardless of its form. It would be incorrect to regard it to be a punishment accompanied with a sound.

The word حَقٌّ refers to the promise of truth that was to necessarily manifest itself if the messenger was denied and which he had informed them of.

The word غُثَآءٌ is used in the Qur’an and in classical Arabic poetry in two different meanings. It shall be discussed in detail in the exegesis of Surah al-A‘la. Here it refers to withered shrubs and weeds.

The implication of the verse is that after the supplication of the messenger, God’s torment – which was being regarded as a bluff – visited them and they were totally routed and were transformed into straws and weeds.

The words فَبُعۡدًا لِّلۡقَوۡمِ الظّٰلِمِیۡنَ express a curse. It signifies God’s punishment.

 

ثُمَّ اَنۡشَاۡنَا مِنۡ بَعۡدِهِمۡ قُرُوۡنًا اٰخَرِیۡنَ .(41) 40

In verse 31, the word قَرْنٌ is mentioned. Here its plural قُرُوۡنٌ is mentioned. It is evident from this that after this gradually many nations born from Noah’s descendants and messengers were sent to each of them by God for their guidance. Though neither the Torah nor the Qur’an mention the name of all messengers, both indicate that messengers were sent to each nation. The Qur’an has stated this fact explicitly; however, since the Jews have been after destroying the history of all prophets except those belonging to their lineage, this is not mentioned explicitly in the Torah. Yet indications are found in it.

 

مَا تَسۡبِقُ مِنۡ اُمَّةٍ اَجَلَهَا وَ مَا یَسۡتَاۡخِرُوۡنَ .(42) 41

An incomplete verb is suppressed before the indefinite verbs in accordance with the conventional principles of Arabic and because concomitant factors point to it, there also exists a suppression of text between the previous and the current verse. If this suppression is unfolded, the overall discourse would be to the effect: We sent messengers to these nations but they denied them; as a result, ultimately every nation met its fate after fulfilling its appointed term; neither did the punishment visit a nation before this term nor were they granted any reprieve once this term was fulfilled. I have explained at other instances that this term has been appointed by God by measuring their moral decadence. Only God knows when this decadence reaches such an extent that a nation should now be wiped off from the face of the earth.

In other words, this verse is warning the Quraysh that they should not ask God’s messenger to hasten this punishment. Once their appointed term expires, they too will be wiped out. If they seek to hasten this punishment, God is not going to comply with their demand nor will He delay its arrival by a minute when this time expires. This is an established practice of God regarding nations and they too will face it.

 

ثُمَّ اَرۡسَلۡنَا رُسُلَنَا تَتۡرَا کُلَّمَا جَآءَ اُمَّةً رَّسُوۡلُهَا کَذَّبُوۡهُ فَاَتۡبَعۡنَا بَعۡضَهُمۡ بَعۡضًا وَّ جَعَلۡنٰهُمۡ اَحَادِیۡثَ فَبُعۡدًا لِّقَوۡمٍ لَّا یُؤۡمِنُوۡنَ .(43) 42

The word تَتۡرَى is actually the changed form of وَتَرَى the و has changed into ت in accordance with a common linguistic principle. The expression جاء القوم تترى would mean that people came one after the other in succession.

The guidance provided by God through His messengers increased in proportion to the number of nations born. So much so, messengers also came to different nations in the same period. Though we do not find details in history, it is evident from the Qur’an that the period of Abraham (sws) and Lot (sws) was the same. Similarly, the prophets Moses (sws), Aaron (sws) and Shu‘ayb (sws) coexisted. This arrangement made by God is enough testimony to the fact that He never remained negligent of His creatures’ guidance. Yet, every nation ended up rejecting its messenger. As a result, they were doomed one after the other. Moreover, nations which showed conceit on their grandeur and splendour, affluence and advancement were made tales of the past. The sentence فَبُعۡدًا لِّقَوۡمٍ لَّا یُؤۡمِنُوۡنَ is an expression of curse, as is indicated earlier under verse 41. It is evident from the occasion and context of this sentence here that even though these nations existed in the past, God is still angry with them for their disbelief and even today curses them when they are mentioned.

 

ثُمَّ اَرۡسَلۡنَا مُوۡسٰی وَ اَخَاهُ هٰرُوۡنَ بِاٰیٰتِنَا وَ سُلۡطٰنٍ مُّبِیۡنٍ .(44) 43

After briefly referring to all the messengers who came after Noah (sws), those messengers are mentioned whose detailed account is found in the Bible. In my opinion, the word “signs” signifies the miracles which manifested themselves at the hands of Moses (sws) for the Pharaoh and his people. Its details are found in the Torah and its references are cited in this exegesis as well. The expression “manifest proof” refers to the miracle of the staff. This is a mention of the specific after the general. This miracle was like a clear and decisive sign and for this reason it is called “manifest proof.” It was through this miracle that the Pharaoh and his courtiers suffered a humiliating defeat before his nation and a group of adept magicians. At some instances, the Qur’an has called it بَيِّنَةٌ (obvious proof). In verse 33 of Surah al-Rahman (لَا تَنۡفُذُوۡنَ اِلَّا بِسُلۡطٰنٍ), the word سُلۡطٰن is used in the meaning of God’s sanction. This word is very appropriate for the miracle of the staff too because it was in fact God’s sanction in the hands of Moses (sws)

 

اِلٰی فِرۡعَوۡنَ وَ مَلَا۠ئِهِ فَاسۡتَکۡبَرُوۡا وَ کَانُوۡا قَوۡمًا عَالِیۡنَ . فَقَالُوۡا اَنُؤۡمِنُ لِبَشَرَیۡنِ مِثۡلِنَا وَ قَوۡمُهُمَا لَنَا عٰبِدُوۡنَ . فَکَذَّبُوۡهُمَا فَکَانُوۡا مِنَ الۡمُهۡلَکِیۡنَ .(46 - 48) 44

The implication is that these people also adopted the same attitude which rejecters of God’s messengers have always adopted. The words وَ کَانُوۡا قَوۡمًا عَالِیۡنَ refer to a trait of their national character: their arrogance was not the result of a temporary bout of rage. They were in fact a very rebellious and arrogant people. It was because of this temperament of the Pharaoh and his people that when the Almighty sent Moses (sws) to them, He said: اِذۡهَبۡ اِلٰی فِرۡعَوۡنَ اِنّهُ طَغٰی (go to the Pharaoh; he has become rebellious, (20:24)). The reason that Moses (sws) was given the miracle of the staff in the very first phase was because his opponents were very tyrannical and to counter them, he needed such a weapon. The words “should We believe in what two humans similar to us say even though their nation is our slave” are an expression of their arrogance. As a consequence of this, they denied their messengers and were doomed.

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وَ لَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ لَعَلَّهُمۡ یَهۡتَدُوۡنَ .(49) 45

After the Pharaoh and his people were destroyed, this is the reward given to Moses (sws) and his nation. The very person who was thought to be lowly by the Pharaoh and his people since he was a member of the nation that was under their subjugation was chosen by God along with his nation and given a divine book. This book provided them with guidance in the various stages of their life. It may be kept in mind here that there is no other possibility than to regard the word “book” refers to the Torah. It is known that it was given to Moses (sws) after his migration. The plural یَهۡتَدُوۡنَ is used in deference to the word “nation” that has been mentioned earlier in the statement of the Pharaoh and his people thus: قَوۡمُهُمَا لَنَا عٰبِدُوۡنَ (their nation is our slave).

 

وَ جَعَلۡنَا ابۡنَ مَرۡیَمَ وَ اُمَّهُ اٰیَةً وَّ اٰوَیۡنٰهُمَاۤ اِلٰی رَبۡوَةٍ ذَاتِ قَرَارٍ وَّ مَعِیۡنٍ .(50) 46

The word رَبۡوَةٌ means “a high level ground.” ذَاتِ قَرَارٍ means “peaceful” and مَعِیۡنٍ means “a fountain.”

This verse refers to the time of Jesus’ birth when Mary (sws) was directed to sit under a far off tree. This place was peaceful and on a high level. A tree bearing dates was found there and below it a fountain of pure water ran. In this phase of her life, Mary (sws) badly needed a peaceful secluded place in order to protect herself from the allegations of her people. God provided such a place to her out of His special grace and mercy. All these details are mentioned in Surah Maryam. There I have pointed out the location of this high level ground and also explained the grand nature of this incident. Since all these details have been mentioned in the previous surahs, the Qur’an has only given a brief hint here.

 

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1. Those believers succeeded.

2. Who show humility in their prayer.

3. 20:108 (lowering of voices).

4. 57:16 (submission of their hearts).

5. Who desist from frivolity.

6. Indeed, the prayer fends off lewdness and immorality.

7. And when they have to pass by a frivolous thing, they pass with dignity.

8. And who pay zakah.

9. And who guard their private parts except for their wives and slave-maidens; so in their case there is no blame on them. However, those who desire others besides them, it is they who exceed the limits.

10. The issue of slave-maidens and slaves has been discussed in this exegesis and a detailed treatment will be given to it in the next surah.

11. And those who give due regard to their trusts and to their promises.

12. And those who guard their prayers.

13. It is these people who will be the inheritors, who are the inheritors of Firdaws. They shall abide in it forever.

14. And We had created a human being from the essence of clay. Then in the form of a drop of fluid, We placed it in a secure spot. Then made this drop of fluid into the form of a blood clot and made the blood clot into a lump of flesh. Thence created bones in the lump. Thereafter, We covered the bones with flesh. Then We made it into a new creation altogether. Thus, blessed is God, the best of creators.

15. Then after all this you surely have to die. Then you shall be raised to life on the Day of Judgement.

16. And We made above you seven skies one over the other. And We did not become oblivious to the creatures.

17. And We sent down water from the skies according to a measure; then lodged it in the earth and We have the power to take it back.

18. Thus from it We have made orchards of dates and grapes for you. There are many fruits in it for you by which you savour your taste buds and from which you also eat.

19. And We also made that tree grow which comes out from Mount Sinai. It sprouts with oil and with curry for those who eat.

20. And for you, there is a great lesson in the cattle also. From among what is in their bellies, We make you drink [milk that is tasty] and there are also many other benefits in them for you. And from them you obtain your food also.

21. And you also travel on them and on the ships too.

22. And We sent Noah as a Messenger to his nation. So, he invited them: “O People of My Nation! Worship God only. You have no deity other than Him. Then do you not fear His wrath?”

23. So, the leaders of his nation who were guilty of disbelief said: “He is but a mortal like you. He wants to make himself superior to you. And had God wanted to send a messenger, He would have sent an angel. We have never heard such a thing from our elders of the past.

24. He is but a mortal inflicted with madness. So, wait for some days about him.”

25.Then, he prayed: “My Lord! Help me through the very thing in which they have denied me.”

26. Zamakhshari, Al-Kashshaf, vol. 3, 186.

27. So, We sent a revelation to him: “Build an ark under Our watch and direction. Then when Our directive arrives and the storm bursts, place in it pairs of all kinds and also board on it your people except those among them about whom judgement has already been passed, and do not say anything to Me about those who have been unjust to their souls. They will certainly drown.”

28. Thus when you and your companions board the ship, say: “Gratitude be to the God Who has delivered us from oppressive people,” and pray: “My Lord! Disembark me in a blessed way and you are the best of those who disembark.”

29. Indeed, there are great signs in this anecdote and indeed We subject [people to] trials.

30. Then, after them, We raised other people,

31. And also sent to them a messenger from among themselves with the message: “Worship God. You have no other deity besides Him.

32. And the leaders of his nation who were guilty of disbelief and had denied the meeting of the last day and who We had blessed with affluence in the life of this world, said: “He is but a mortal like you. He eats what you eat and drinks what you drink.

33. And if you accept what a person similar to you says, you shall be in great loss.

34. Does he threaten you: ‘When you die and become clay and bones, you shall be raised up again?’ Far-fetched and very unlikely is what you are being threatened with.

35. Life is only the life of this world. We die and live right here and we shall never be raised to life.

36. This is only a human being who has fabricated a falsehood against God and We are certainly not going to believe in him.”

37. The messenger prayed: “My Lord! Help me through the thing in which they have denied me.”

38. God said: “Very soon they will regret.”

39. Then a harsh cry overtook with what was certain to come. So, We made them into withered shrubs. Then the curse of God be on such wretched people.

40. Then We raised other nations.

41. Neither a nation crosses the time set for it nor falls short of it.

42. Then, We sent Our messengers in succession. Whenever its messenger came to a nation, they denied him. Then We too made one nation follow the other and made them into anecdotes. So, those people be cursed who do not profess faith.

43. Then We sent Moses and His brother Aaron as messengers with Our signs and a manifest proof.

44. To the Pharaoh and his courtiers. At this, they showed conceit and they were a very arrogant people. Thus they said: “Should We believe in what two humans similar to us say even though their nation is our slave?” So, they denied them and ultimately were destroyed.

45. And We gave Moses the Book so that the people of his nation be guided.

46. And We made the son of Mary and his mother a great sign and gave them refuge on a peaceful hillock which had a fountain.

   
 
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