Section II: Verses (10-23)

In this section, the topic of monotheism is once again taken up from another angle: harmony among conflicting elements of nature. People who rely on their deities are then warned that these make-belief idols will be not the slightest benefit them. Every one will face God alone. He is aware of the inner and outer selves of every person and will deal accordingly with him.

Text and Translation

هُوَ الَّذِیۡۤ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً لَّکُمۡ مِّنۡهُ شَرَابٌ وَّ مِنۡهُ شَجَرٌ فِیۡهِ تُسِیۡمُوۡنَ (10) یُنۡبِتُ لَکُمۡ بِهِ الزَّرۡعَ وَ الزَّیۡتُوۡنَ وَ النَّخِیۡلَ وَ الۡاَعۡنَابَ وَ مِنۡ کُلِّ الثَّمَرٰتِ اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ (11) وَ سَخَّرَ لَکُمُ الَّیۡلَ وَ النَّهَارَ وَ الشَّمۡسَ وَ الۡقَمَرَ وَ النُّجُوۡمُ مُسَخَّرٰتٌ بِاَمۡرِهِ اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یَّعۡقِلُوۡنَ (12) وَ مَا ذَرَاَ لَکُمۡ فِی الۡاَرۡضِ مُخۡتَلِفًا اَلۡوَانُهُ اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّذَّکَّرُوۡنَ (13) وَ هُوَ الَّذِیۡ سَخَّرَ الۡبَحۡرَ لِتَاۡکُلُوۡا مِنۡهُ لَحۡمًا طَرِیًّا وَّ تَسۡتَخۡرِجُوۡا مِنۡهُ حِلۡیَةً تَلۡبَسُوۡنَهَا وَ تَرَی الۡفُلۡكَ مَوَاخِرَ فِیۡهِ وَ لِتَبۡتَغُوۡا مِنۡ فَضۡلِهِ وَ لَعَلَّکُمۡ تَشۡکُرُوۡنَ (14) وَ اَلۡقٰی فِی الۡاَرۡضِ رَوَاسِیَ اَنۡ تَمِیۡدَ بِکُمۡ وَ اَنۡهٰرًا وَّ سُبُلًا لَّعَلَّکُمۡ تَهۡتَدُوۡنَ (15) وَ عَلٰمٰتٍ وَ بِالنَّجۡمِ هُمۡ یَهۡتَدُوۡنَ (16) اَفَمَنۡ یَّخۡلُقُ کَمَنۡ لَّا یَخۡلُقُ اَفَلَا تَذَکَّرُوۡنَ (17) وَ اِنۡ تَعُدُّوۡا نِعۡمَةَ اللّٰهِ لَا تُحۡصُوۡهَا اِنَّ اللّٰهَ لَغَفُوۡرٌ رَّحِیۡمٌ (18) وَ اللّٰهُ یَعۡلَمُ مَا تُسِرُّوۡنَ وَ مَا تُعۡلِنُوۡنَ (19) وَ الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰهِ لَا یَخۡلُقُوۡنَ شَیۡئًا وَّ هُمۡ یُخۡلَقُوۡنَ (20) اَمۡوَاتٌ غَیۡرُ اَحۡیَآءٍ وَ مَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ (21) اِلٰـهُکُمۡ اِلٰهٌ وَّاحِدٌ فَالَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَةِ قُلُوۡبُهُمۡ مُّنۡکِرَةٌ وَّ هُمۡ مُّسۡتَکۡبِرُوۡنَ (22) لَاجَرَمَ اَنَّ اللّٰهَ یَعۡلَمُ مَا یُسِرُّوۡنَ وَ مَا یُعۡلِنُوۡنَ اِنَّهُ لَا یُحِبُّ الۡمُسۡتَکۡبِرِیۡنَ (23)

It is He Who has sent down water from the skies which you drink and also through which that pasturage sprouts in which you graze animals. From it, He grows for you crops, olives, dates, grapes and fruits of all types. Indeed, in it, there is a great sign for those who reflect. And He has put the night and the day, the sun and the moon into your service, and it is at His behest that the stars also serve you. Indeed, in it also are signs for those who understand. And the things of various types that He has scattered for you in the earth, indeed in this also there are is a great sign for those who pay heed. (10-13)

And it is He Who has put the sea into your service so that you can eat the fresh meat from it and extract from it jewellery that you wear. And you see the ships sailing while cutting across it [so that you can travel in it] and so that you seek His bounty and so that you can be grateful to Him. (14)

And it is He Who has set forth the mountains on the earth lest it may tilt away with you and has made canals to flow in it and made paths so that you can find the way and there are other signs also and people also find their way through the stars. (15-16)

Then is He who creates similar to those who create nothing at all? So, do you not think? And if you try to count the favours of God, you will not be able to. Indeed, God is Most Forgiving, Merciful. And God knows what you conceal and what you reveal. And those whom they call besides God do not create anything; they themselves have been created; they are dead; not alive and do not even know when they will be raised to life. (17-21)

Your God is one God. But those who do not believe in the Hereafter, their hearts deny and they are inflicted with arrogance. God undoubtedly knows what they conceal and what they reveal. He does not like the arrogant. (22-23)

Explanation

هُوَ الَّذِیۡۤ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً لَّکُمۡ مِّنۡهُ شَرَابٌ وَّ مِنۡهُ شَجَرٌ فِیۡهِ تُسِیۡمُوۡنَ (10)1

The word أسامه means to drive animals towards their grazing grounds.

Does the phenomenon depicted in the verse show that the God of the heavens is different from that of the earth? Or, on the contrary, bears witness that one single powerful ever-living God governs both the heavens and the earth? It is obvious that this harmony between the two clearly shows that the governance of a single wise being prevails in both these elements of nature. Moreover, such is His providence that even animals benefit from what He has created for them, let alone human beings.

یُنۡبِتُ لَکُمۡ بِهِ الزَّرۡعَ وَ الزَّیۡتُوۡنَ وَ النَّخِیۡلَ وَ الۡاَعۡنَابَ وَ مِنۡ کُلِّ الثَّمَرٰتِ اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ (11)2

The proof of monotheism is presented in this verse once again on the basis of harmony between different elements of nature. However, found in it is also a great proof of the hereafter for those who reflect. This is because when a sensitive person reflects on this world replete with wisdom and filled with so many different favours, he instantly calls out that this world cannot be a purposeless place; God has not created this world replete with wisdom and mercy without any objective. The necessary consequence of it being created with an objective is that He bring about a day in which those who fulfilled their responsibilities are rewarded and those who led their lives indifferently are held accountable.

 وَ سَخَّرَ لَکُمُ الَّیۡلَ وَ النَّهَارَ وَ الشَّمۡسَ وَ الۡقَمَرَ وَ النُّجُوۡمُ مُسَخَّرٰتٌ بِاَمۡرِهِ اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یَّعۡقِلُوۡنَ (12)3

The word سَخَّرَ لَکُمُ means putting things in the service of human beings. However, how strange it is that instead of being grateful to God and keep in mind that these favours and privileges entail accountability, these naïve people have started to worship the very things that have been put to their service and forgotten God Who is the creator of everything.

 وَ مَا ذَرَاَ لَکُمۡ فِی الۡاَرۡضِ مُخۡتَلِفًا اَلۡوَانُهُ اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّذَّکَّرُوۡنَ (13)4

The implication of this verse is that these people should reflect on the various things scattered in this earth in large numbers. They have great signs for those who want to be reminded. This world could have been monotonous, dull and unattractive. On the contrary, every part of it is full of variety and diversity. Why? This is because its Creator wanted that wherever human beings look, they find some sign or the other of His power, wisdom, mercy and providence. As a result, the act of creation they witness leads them to the creator and His attributes. In other words, every particle of this world should lead them to the comprehension of a creator. The only thing needed is that they pay heed to these things and do not close their eyes while walking. Observing everything will make them draw many lessons that they should always keep in mind.

Here it should be kept in mind that the faculties which guide a person in this world are mentioned as يَتَفَكَّرُوْنَ (those who reflect), يَعْقِلُوْنَ (those who understand) and يَذَّكَّرُوْنَ (those who pay heed) respectively. They are actually mentioned in a descending order. The highest ability of a person is that he reflects on this universe. Through this reflection he is guided from multiplicity towards oneness and is able to comprehend the real purpose of this universe. If he does not have this ability, then at least he should use his intellect and be reminded of the destination towards which every single entity of this universe points and not walk about blindly. In verses 65, 67 and 69 of this very surah, the words used are يَسْمَعُوْنَ (those who hear), يَعْقِلُوْنَ (those who understand) and يَتَفَكَّرُوْن (those who reflect) respectively. This, on the other hand, is an ascending order sequence. In other words, the least ability a sane person should have is to lend ear to sane talk and try to understand it. If he is not even able to do this, he is like an animal walking on two legs. His highest trait is to reflect on this universe. This is because it is this reflection due to which the doors to true knowledge and to the comprehension of the divine are opened. The Qur’an, in reality, wants to awaken this very trait in a person.

 وَ هُوَ الَّذِیۡ سَخَّرَ الۡبَحۡرَ لِتَاۡکُلُوۡا مِنۡهُ لَحۡمًا طَرِیًّا وَّ تَسۡتَخۡرِجُوۡا مِنۡهُ حِلۡیَةً تَلۡبَسُوۡنَهَا وَ تَرَی الۡفُلۡكَ مَوَاخِرَ فِیۡهِ وَ لِتَبۡتَغُوۡا مِنۡ فَضۡلِهِ وَ لَعَلَّکُمۡ تَشۡکُرُوۡنَ (14)5

Concomitant indications show that a word to the effect لِتَرْكَبُوْهَا (so that you embark on it) is suppressed before لِتَبۡتَغُوۡا (so that you seek). The particle of copulation is indicating this suppression. After witnessing such wonders as mentioned in the verse, people should have been grateful to God; but these naïve people have set up deities for seas and oceans and have started to worship them.

 وَ اَلۡقٰی فِی الۡاَرۡضِ رَوَاسِیَ اَنۡ تَمِیۡدَ بِکُمۡ وَ اَنۡهٰرًا وَّ سُبُلًا لَّعَلَّکُمۡ تَهۡتَدُوۡنَ (15) وَ عَلٰمٰتٍ وَ بِالنَّجۡمِ هُمۡ یَهۡتَدُوۡنَ (16)6

Some components are suppressed here in accordance with a linguistic style of classical Arabic. They have been expressed in the translation. The construction اَنْهٰرًا وَّسُبُلًا actually is فَجَّرَ فِيْهَا اَنْهَارًا وَّ مَهَّدَ فِيْهَا سُبُلًا (He made canals to flow in it and made paths in it). Similarly, عَلٰمٰتٍ is actually جَعَلَ للسَّبِيْلِ عَلٰمٰتٍ (and made signs for the paths).

God has planted mountains in the earth which maintain its balance. He has made canals to flow in it which are beneficial for human beings. He has created paths in the earth so that people can travel from one place to another. Moreover, to recognize these paths, He has fixed various landmarks so that people can assess them. He then went a step ahead: the stars that glow in the night sky guide those who travel in the deserts and also are a means of measuring time. The implication is that when all these things have been created and blessed by God, should He be worshipped or other deities who have not created any of these things?

 اَفَمَنۡ یَّخۡلُقُ کَمَنۡ لَّا یَخۡلُقُ اَفَلَا تَذَکَّرُوۡنَ (17)7

This verse directs attention to the consequences of belief in one God and in the accountability of the Hereafter. It may be kept in mind here that the idolaters considered all the things mentioned earlier to be created by God but, in spite of this, regarded some of them to be associates of God and would make them share His rights and in this way equate the creator with His creatures.

 وَ اِنۡ تَعُدُّوۡا نِعۡمَةَ اللّٰهِ لَا تُحۡصُوۡهَا اِنَّ اللّٰهَ لَغَفُوۡرٌ رَّحِیۡمٌ (18)8

The verse implies that in spite of God’s countless favours, they are ungrateful to Him and share others in His rights. Because of this unworthy attitude, they deserved that God strip them off these favours but He gave them respite because He is Most Forgiving and Merciful. He wants them to benefit from this respite and repent and make amends, and in this way become worthy of His mercy and not His wrath.

 وَ اللّٰهُ یَعۡلَمُ مَا تُسِرُّوۡنَ وَ مَا تُعۡلِنُوۡنَ (19)9

This verse sounds a threat and warning. They should remember that because of His mercy and compassion, God is giving them time, but they should remember that He is aware of their apparent and hidden. A day will come when everything would be exposed. The smallest of deeds will be taken into consideration and justice shall be administered. There is a subtle reference in this verse as well: these people fully know that all these favours are given to them by God but they deliberately pretend otherwise; their hearts believe but their tongues lie. In verse 83 of this surah, this fact is stated thus یَعۡرِفُوۡنَ نِعۡمَتَ اللّٰہِ ثُمَّ یُنۡکِرُوۡنَہَاوَ اَکۡثَرُہُمُ الۡکٰفِرُوۡنَ (they recognize the favours of God, but pose to be unaware and most of them are ungrateful).

 وَ الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰهِ لَا یَخۡلُقُوۡنَ شَیۡئًا وَّ هُمۡ یُخۡلَقُوۡنَ (20) اَمۡوَاتٌ غَیۡرُ اَحۡیَآءٍ وَ مَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ (21)10

The first of these verses relates to all their baseless deities but the second one relates to their forefathers whom they worshipped. Thus it is said that those whom they worship are themselves created and have created nothing. Worshipping them is foolishness. Similarly, their forefathers they worship are dead and do not even know when they would be raised to life. What is the point of calling the dead? The attribute غَیۡرُ اَحۡیَآءٍ (not alive) is meant to emphasize the noun اَمۡوَاتٌ (the dead).

 اِلٰـهُکُمۡ اِلٰهٌ وَّاحِدٌ فَالَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَةِ قُلُوۡبُهُمۡ مُّنۡکِرَةٌ وَّ هُمۡ مُّسۡتَکۡبِرُوۡنَ (22) 11

The implication of this verse is that the actual reality is not hidden from these people. However, since they do not believe in the Hereafter, they have no fear and feel humiliated to leave the things – at the behest of one person – they have been worshipping since the times of their forefathers. In other words, the question does not relate to truth or falsehood. It relates to their personal honour that smacks of arrogance: however much a thing be baseless, but since they have been continuously being doing it, why should they themselves render it baseless through their words and practice deeds by forsaking it?

لَاجَرَمَ اَنَّ اللّٰهَ یَعۡلَمُ مَا یُسِرُّوۡنَ وَ مَا یُعۡلِنُوۡنَ  اِنَّهُ لَا یُحِبُّ الۡمُسۡتَکۡبِرِیۡنَ (23)12

The verse implies that God fully knows that their hearts are replete with arrogance. It is due to this detestable trait they are deliberately denying the truth and intentionally adhering to evil. God hates such arrogant and conceited people.

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Section III: Verses (24-32)

In the first few verses of this section, the pranks and conspiracies of the supercilious people mentioned earlier are referred to. They would indulge in this foul play to stop people under their influence from being impacted by the message of the Qur’an. After that, the fate they and their followers will meet in this world and in the next because of this behaviour is alluded to. Then, in contrast, the righteous and the pious are mentioned. They were advocates of the message of the Qur’an. The reward they would be blessed with in this world and the next is also indicated.

Text and Translation

وَ اِذَا قِیۡلَ لَهُمۡ مَّا ذَاۤ اَنۡزَلَ رَبُّکُمۡ قَالُوۡۤا اَسَاطِیۡرُ الۡاَوَّلِیۡنَ (24) لِیَحۡمِلُوۡا اَوۡزَارَهُمۡ کَامِلَةً یَّوۡمَ الۡقِیٰمَةِ وَ مِنۡ اَوۡزَارِ الَّذِیۡنَ یُضِلُّوۡنَهُمۡ بِغَیۡرِ عِلۡمٍ اَلَا سَآءَ مَا یَزِرُوۡنَ (25) قَدۡ مَکَرَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ فَاَتَی اللّٰهُ بُنۡیَانَهُمۡ مِّنَ الۡقَوَاعِدِ فَخَرَّ عَلَیۡهِمُ السَّقۡفُ مِنۡ فَوۡقِهِمۡ وَ اَتٰىهُمُ الۡعَذَابُ مِنۡ حَیۡثُ لَا یَشۡعُرُوۡنَ (26) ثُمَّ یَوۡمَ الۡقِیٰمَةِ یُخۡزِیۡهِمۡ وَ یَقُوۡلُ اَیۡنَ شُرَکَآءِیَ الَّذِیۡنَ کُنۡتُمۡ تُشَآقُّوۡنَ فِیۡهِمۡ قَالَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ اِنَّ الۡخِزۡیَ الۡیَوۡمَ وَ السُّوۡٓءَ عَلَی الۡکٰفِرِیۡنَ (27) الَّذِیۡنَ تَتَوَفّٰىهُمُ الۡمَلٰٓئِکَةُ ظَالِمِیۡۤ اَنۡفُسِهِمۡ فَاَلۡقَوُا السَّلَمَ مَا کُنَّا نَعۡمَلُ مِنۡ سُوۡٓءٍ بَلٰۤی اِنَّ اللّٰهَ عَلِیۡمٌ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ (28) فَادۡخُلُوۡۤا اَبۡوَابَ جَهَنَّمَ خٰلِدِیۡنَ فِیۡهَا فَلَبِئۡسَ مَثۡوَی الۡمُتَکَبِّرِیۡنَ (29) وَ قِیۡلَ لِلَّذِیۡنَ اتَّقَوۡا مَاذَاۤ اَنۡزَلَ رَبُّکُمۡ قَالُوۡا خَیۡرًا لِلَّذِیۡنَ اَحۡسَنُوۡا فِیۡ هٰذِهِ الدُّنۡیَا حَسَنَةٌ وَ لَدَارُ الۡاٰخِرَةِ خَیۡرٌ وَ لَنِعۡمَ دَارُ الۡمُتَّقِیۡنَ (30) جَنّٰتُ عَدۡنٍ یَّدۡخُلُوۡنَهَا تَجۡرِیۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ لَهُمۡ فِیۡهَا مَا یَشَآءُوۡنَ کَذٰلِكَ یَجۡزِی اللّٰهُ الۡمُتَّقِیۡنَ (31) الَّذِیۡنَ تَتَوَفّٰىهُمُ الۡمَلٰٓئِکَةُ طَیِّبِیۡنَ یَقُوۡلُوۡنَ سَلٰمٌ عَلَیۡکُمُ ادۡخُلُوا الۡجَنَّةَ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ (32)

And when they are asked: “What has your Lord has revealed,” they say: “Tales of the ancients.” This is because on the Day of Judgement they fully bear their own burdens and also of those who they are leading astray without any knowledge. Keep in mind! Very evil will be the burden they will bear. (24-25)

Those before them had also plotted schemes. Then God uprooted their building from its foundation; so its roof collapsed on their heads and the torment visited them from where they could not have even imagined. Then God shall humiliate them on the Day of Judgement and ask them: “Where are My associates in whose support you would fight?” Those endowed with knowledge will call out: “Today humiliation and misfortune will afflict the disbelievers.” – On those whose souls will be claimed by the angels such that they would be doing injustice to their souls. So, at that time, they will immediately concede: “We were not doing any evil.” “Why not! Indeed, God knows full well what you have been doing. Now enter the gates of Hell such that you shall remain in it forever. So, what an evil abode it is for those who are arrogant.” (26-29)

And those who are pious, when they are asked: “What has your Lord revealed?” they reply: “He has revealed the best thing.” Those who adopted good, for them there is good in this world also and the abode of the Hereafter is far better than this, and how marvellous is the abode of the pious. Eternal orchards which they shall enter; canals shall be flowing below them; there they shall have everything they desire. God will reward the pious in this way. Those whose souls are claimed by the angels such that they are pure say: “Peace be to you people. Go and dwell in Paradise as a reward for your deeds.” (30-32)

Explanation

وَ اِذَا قِیۡلَ لَهُمۡ مَّا ذَاۤ اَنۡزَلَ رَبُّکُمۡ قَالُوۡا اَسَاطِیۡرُ الۡاَوَّلِیۡنَ (24)13

The word اَسَاطِیۡرُ is the plural of أُسْطُوْرَةٌ. It refers to something baseless which is no more than a myth.

The message of the Qur’an, especially the history of God’s messengers and their rejecters has been presented in such an apt and effective way that it was bound to have its impact. It created a great tumult in the elite as well as the masses of Arabia and gradually the whole of Arabia was swayed by it. Since the masses do not have any ambition of leadership and politics, only what is right influences them. However, they follow their leaders. For this reason, before taking any decision, they consult them. Precisely the same situation arose regarding the message of the Qur’an in Arabia. When this message and the warnings of the Qur’an shook people, the commoners would go and inquire about the status of the Qur’an from their leaders. They would ask about its divine status from them and also if the warning of punishment it was sounding in the light of the history of the previous messengers was true or not. The leaders felt the masses were being influenced by the call of the Qur’an and this could be a potential threat to their leadership. In order to appease them, they would reply that all these historical anecdotes were tales of the ancients which have no basis. They should not worry about them. They would go on to say that their own attitude was the right one and that they were only following the religion of their forefathers. They would impress upon the masses to not be influenced by these baseless tales and be led astray by this person who is merely fabricating lies and attributing them to God.

 لِیَحۡمِلُوۡۤا اَوۡزَارَهُمۡ کَامِلَةً یَّوۡمَ الۡقِیٰمَةِ وَ مِنۡ اَوۡزَارِ الَّذِیۡنَ یُضِلُّوۡنَهُمۡ بِغَیۡرِ عِلۡمٍ اَلَا سَآءَ مَا یَزِرُوۡنَ (25) 14

This verse mentions the consequences of their ill-fated efforts they were expending to stop people from the truth.

The مِنۡ in وَ مِنۡ اَوۡزَارِ الَّذِیۡنَ یُضِلُّوۡنَہُمۡ بِغَیۡرِ عِلۡمٍ is for tab‘iḍ (ie. one that expresses part of the noun it precedes). It becomes evident from this that a person will not be totally absolved of his responsibilities on the Day of Judgement on the grounds that others led him astray. In fact, he would himself have to bear the consequences of having gone astray. The reason for this is that a person who himself has the faculties of sense and reason would not be allowed to go scot-free on the pretext that he went astray because others had led him astray. The fact is that why did he not use the intellect and insight God had blessed him with? For this reason, just as the person who led him astray will be held responsible and suffer the consequences, he too will be held responsible and suffer the consequences.

The qualifying words بِغَیۡرِ عِلۡمٍ (without any knowledge) depict the severe nature of the crime: on the one hand is the message of the messenger which is based on true knowledge revealed to him by God and on the other are these miscreants who are guiding people without any knowledge and leading them astray.

قَدۡ مَکَرَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ فَاَتَی اللّٰهُ بُنۡیَانَهُمۡ مِّنَ الۡقَوَاعِدِ فَخَرَّ عَلَیۡهِمُ السَّقۡفُ مِنۡ فَوۡقِهِمۡ وَ اَتٰىهُمُ الۡعَذَابُ مِنۡ حَیۡثُ لَا یَشۡعُرُوۡنَ (26) 15

The word مَکَرَmeans “conspiracy” and “plot.” Since all these undertakings of the miscreants were to protect their leadership, they were deliberately opposing the truth. Thus the Qur’an referred to them by this word.

This is a reference to the past nations which opposed their respective messengers in the same way as the Quraysh were opposing the Prophet (sws). When these messengers would warn them of God’s torment, they would not believe them because of their own affluence and prosperity. It was only when the torment visited them did they come to know of its exact place of origin. It should be kept in mind that the words of the verse do not depict a metaphor; they portray reality. Nations that have faced the wrath of God were destroyed through such earthquakes, flood and cyclones that the walls and roofs of their houses caved in upon them.

ثُمَّ یَوۡمَ الۡقِیٰمَةِ یُخۡزِیۡهِمۡ وَ یَقُوۡلُ اَیۡنَ شُرَکَآءِیَ الَّذِیۡنَ کُنۡتُمۡ تُشَآقُّوۡنَ فِیۡهِمۡ قَالَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ اِنَّ الۡخِزۡیَ الۡیَوۡمَ وَ السُّوۡٓءَ عَلَی الۡکٰفِرِیۡنَ (27)16

The word خزيٌ means “humiliation.” Since the disorder caused by these miscreants was because of arrogance, as indicated earlier, they would be humiliated on the Day of Judgement by the Almighty because of it. The verse indicates one type of humiliation and disgrace they will suffer. The details of these words by the Almighty is mentioned further ahead in verse 86 thus: وَ اِذَا رَاَ الَّذِیۡنَ اَشۡرَکُوۡا شُرَکَآءَہُمۡ قَالُوۡا رَبَّنَا ٰۤؤُلَآءِ شُرَکَآؤُنَا الَّذِیۡنَ کُنَّا نَدۡعُوۡا مِنۡ دُوۡنِکَ ۚ فَاَلۡقَوۡا اِلَیِۡمُ الۡقَوۡلَ اِنَّکُمۡ لَکٰذِبُوۡنَ.17 Obviously, this would be the height of their humiliation: the very associates they supported by opposing God and His messengers all their lives would regard them to be liars right at the time they needed them.

The previous verse depicted the miscreants who were leading people astray without any knowledge. Now, in their contrast, those people are mentioned who were blessed with knowledge from God: they not only lit them selves up with the radiance of this knowledge, they also guided others.

 الَّذِیۡنَ تَتَوَفّٰىهُمُ الۡمَلٰٓئِکَةُ ظَالِمِیۡ اَنۡفُسِهِمۡ فَاَلۡقَوُا السَّلَمَ مَا کُنَّا نَعۡمَلُ مِنۡ سُوۡٓءٍ بَلٰۤی اِنَّ اللّٰهَ عَلِیۡمٌ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ (28) فَادۡخُلُوۡا اَبۡوَابَ جَهَنَّمَ خٰلِدِیۡنَ فِیۡهَا فَلَبِئۡسَ مَثۡوَی الۡمُتَکَبِّرِیۡنَ (29)18

These two verses form an insertion in the discourse from the Almighty in order to apply what is stated by “those endowed with knowledge” on the addressees at the time of Qur’an’s revelation: those who were inebriated by their arrogance will also reach this same fate.

The words الَّذِیۡنَ تَتَوَفّٰىهُمُ الۡمَلٰٓئِکَةُ ظَالِمِیۡ اَنۡفُسِهِمۡ refer to the fact that all those will be regarded as disbelievers whose souls would be claimed by the angels in such a state that they were being unjust to their souls by indulging in polytheism and disbelief.

The word السَّلَمَ means “to submit.” The expression فَاَلۡقَوُا السَّلَمَ would mean that they would concede and call for peace.

In other words, all their arrogance and conceit will only persist until the time they meet the angels of death. When this happens, their souls will be claimed by them such that they would be striking their mouths and backs, as is indicated elsewhere in the Qur’an. All their inebriation will dissipate in thin air, they will plead very imploringly and present a false apology that mercy should be shown to them as they never committed any sin. The angels will then retort with the words stated by the verse. The word اَبۡوَاب (gates) is a plural that not only indicates the vastness of Hell, but also that people will enter it through different gates depending on the nature of their crimes.

 وَ قِیۡلَ لِلَّذِیۡنَ اتَّقَوۡا مَاذَاۤ اَنۡزَلَ رَبُّکُمۡ قَالُوۡا خَیۡرًا لِلَّذِیۡنَ اَحۡسَنُوۡا فِیۡ هٰذِهِ الدُّنۡیَا حَسَنَةٌ وَ لَدَارُ الۡاٰخِرَةِ خَیۡرٌ وَ لَنِعۡمَ دَارُ الۡمُتَّقِیۡنَ (30)19

A mention is now made of the attitude of the pious. Also stated is the reward they will get in this world and the next. Thus the words وَ لَنِعۡمَ دَارُ الۡمُتَّقِیۡنَ are in exact contrast with فَلَبِئۡسَ مَثۡوَی الۡمُتَکَبِّرِیۡنَ of the previous verse. Just as the abode of the arrogant has no limits in being evil, the abode of the righteous has no limits in being good.

Here the pious have unequivocally been given glad tidings in this world of success and of being worthy of God’s help. The reason for this, as has been indicated several times, is that it is essential for a messenger and his followers to triumph in this world too. This aspect shall be further explained under verse 41.

 جَنّٰتُ عَدۡنٍ یَّدۡخُلُوۡنَهَا تَجۡرِیۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ لَهُمۡ فِیۡهَا مَا یَشَآءُوۡنَ کَذٰلِكَ یَجۡزِی اللّٰهُ الۡمُتَّقِیۡنَ (31)20

The word عَدۡن means “place of stay and residence.” It tells us that the abodes of the righteous will be their place of stay. They will not merely enter them for temporary amusement; they will live in them eternally. The verb یَّدۡخُلُوۡنَ here is in its complete and ultimate meaning. This implies that the righteous will live in these orchards with respect and honour and will get whatever they desire.

The words تَجۡرِیۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ depict the orchards in their excellence. To the Arabs, a cherished orchard was one that was on high ground and canals would flow beneath. Its height reinforces its beauty and the canals running below guarantees its lushness.

 الَّذِیۡنَ تَتَوَفّٰىهُمُ الۡمَلٰٓئِکَةُ طَیِّبِیۡنَ یَقُوۡلُوۡنَ سَلٰمٌ عَلَیۡکُمُ ادۡخُلُوا الۡجَنَّةَ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ (32)21

Just as verse 28 was an insertion (tadmin) from God in the discourse, this verse too has the same status. It connects the discourse to the situation of those times. The word طَيّبِيْنَ occurs in parallel to ظَالِمِيْ انْفُسِهِمْ of verse 28. It refers to people whose souls are claimed by the angels in such a state that they do not have the slightest trace of disbelief and polytheism in them. They are paid salutations by the angels and given glad tidings of Paradise.

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Section IV Verses (33- 47)

In this section, the frivolous arguments and conversations of these arrogant people are cited and refuted. They presented these arguments in support of their attitude. At the same time, the Prophet (sws) and his companions are directed to be steadfast and show trust in God. They are assured that after passing through these trials, ultimate victory was theirs.

Readers may now proceed to study these verses.

Text and Translation

هَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ تَاۡتِیَهُمُ الۡمَلٰٓئِکَةُ اَوۡ یَاۡتِیَ اَمۡرُ رَبِّكَ کَذٰلِكَ فَعَلَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ وَ مَا ظَلَمَهُمُ اللّٰهُ وَ لٰکِنۡ کَانُوۡۤا اَنۡفُسَهُمۡ یَظۡلِمُوۡنَ (33) فَاَصَابَهُمۡ سَیِّاٰتُ مَا عَمِلُوۡا وَ حَاقَ بِهِمۡ مَّا کَانُوۡا بِهِ یَسۡتَهۡزِءُوۡنَ (34) وَ قَالَ الَّذِیۡنَ اَشۡرَکُوۡا لَوۡ شَآءَ اللّٰهُ مَا عَبَدۡنَا مِنۡ دُوۡنِهِ مِنۡ شَیۡءٍ نَّحۡنُ وَ لَاۤ اٰبَآؤُنَا وَ لَا حَرَّمۡنَا مِنۡ دُوۡنِهِ مِنۡ شَیۡءٍ کَذٰلِكَ فَعَلَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ فَهَلۡ عَلَی الرُّسُلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ (35) وَ لَقَدۡ بَعَثۡنَا فِیۡ کُلِّ اُمَّةٍ رَّسُوۡلًا اَنِ اعۡبُدُوا اللّٰهَ وَ اجۡتَنِبُوا الطَّاغُوۡتَ فَمِنۡهُمۡ مَّنۡ هَدَی اللّٰهُ وَ مِنۡهُمۡ مَّنۡ حَقَّتۡ عَلَیۡهِ الضَّلٰلَةُ فَسِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ عَاقِبَةُ الۡمُکَذِّبِیۡنَ (36) اِنۡ تَحۡرِصۡ عَلٰی هُدٰىهُمۡ فَاِنَّ اللّٰهَ لَا یَهۡدِیۡ مَنۡ یُّضِلُّ وَ مَا لَهُمۡ مِّنۡ نّٰصِرِیۡنَ (37) وَ اَقۡسَمُوۡا بِاللّٰهِ جَهۡدَ اَیۡمَانِهِمۡ لَا یَبۡعَثُ اللّٰهُ مَنۡ یَّمُوۡتُ بَلٰی وَعۡدًا عَلَیۡهِ حَقًّا وَّ لٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ (38) لِیُبَیِّنَ لَهُمُ الَّذِیۡ یَخۡتَلِفُوۡنَ فِیۡهِ وَ لِیَعۡلَمَ الَّذِیۡنَ کَفَرُوۡۤا اَنَّهُمۡ کَانُوۡا کٰذِبِیۡنَ (39) اِنَّمَا قَوۡلُنَا لِشَیۡءٍ اِذَاۤ اَرَدۡنٰهُ اَنۡ نَّقُوۡلَ لَهُ کُنۡ فَیَکُوۡنُ (40) وَ الَّذِیۡنَ هَاجَرُوۡا فِی اللّٰهِ مِنۡ بَعۡدِ مَا ظُلِمُوۡا لَـنُبَوِّئَنَّهُمۡ فِی الدُّنۡیَا حَسَنَةً وَ لَاَجۡرُ الۡاٰخِرَةِ اَکۡبَرُ لَوۡ کَانُوۡا یَعۡلَمُوۡنَ (41) الَّذِیۡنَ صَبَرُوۡا وَ عَلٰی رَبِّهِمۡ یَتَوَکَّلُوۡنَ (42) وَ مَاۤ اَرۡسَلۡنَا مِنۡ قَبۡلِكَ اِلَّا رِجَالًا نُّوۡحِیۡۤ اِلَیۡهِمۡ فَسۡـَٔلُوۡۤا اَهۡلَ الذِّکۡرِ اِنۡ کُنۡتُمۡ لَا تَعۡلَمُوۡنَ (43) بِالۡبَیِّنٰتِ وَ الزُّبُرِ وَ اَنۡزَلۡنَاۤ اِلَیۡكَ الذِّکۡرَ لِتُبَیِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَیۡهِمۡ وَ لَعَلَّهُمۡ یَتَفَکَّرُوۡنَ (44) اَفَاَمِنَ الَّذِیۡنَ مَکَرُوا السَّیِّاٰتِ اَنۡ یَّخۡسِفَ اللّٰهُ بِهِمُ الۡاَرۡضَ اَوۡ یَاۡتِیَهُمُ الۡعَذَابُ مِنۡ حَیۡثُ لَا یَشۡعُرُوۡنَ (45) اَوۡ یَاۡخُذَهُمۡ فِیۡ تَقَلُّبِهِمۡ فَمَا هُمۡ بِمُعۡجِزِیۡنَ (46) اَوۡ یَاۡخُذَهُمۡ عَلٰی تَخَوُّفٍ فَاِنَّ رَبَّکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ (48)

These people only await that angels come to them or that the directive of your Lord arrives. The same attitude was adopted by those before them. And God was not unjust to them; in fact, they continued to be unjust to themselves. So, they were punished for their misdeeds and were surrounded by precisely what they were making fun of. (33-34)

And those guilty of polytheism say: “Had God willed, we would not have worshipped anyone except Him – neither we nor our forefathers; nor would we have regarded anything as prohibited without His directive.” Those before them had also adopted this attitude. So, the only responsibility of the messengers is to clearly communicate. And We had sent a messenger in every community with the message: “Worship God only and be on guard against Satan.” Then, God guided some of them and there were also some among them on whom deviation from the truth became destined. So walk about in the land and observe the fate of the rejecters. (35-36)

If you are very desirous for their guidance, God does not guide those whom He leads astray and no one can be their helper. (37)

And while swearing strong oaths by God, they say: “God shall not raise to life the dead.” Why not! This is a promise made by Him that He shall necessarily fulfil, but most people do not know. This will happen so that God clearly explains to them about what they are differing and the disbelievers know that they were liars. When We decide about something, all We need to say is that We say to it: “Be,” and it happens. (38-40)

And those who have migrated in the way of God after they had been oppressed, We shall bestow on them a nice abode in this world also and the reward of the Hereafter is much more. Alas! Would that they know! It is for those immigrants who remained steadfast and who trust their Lord. (41-42)

And before you too We had sent men with proofs and Books as messengers to whom We would send revelations. So, if you people do not know, ask men of knowledge. And We sent down the reminder to you as well so that you fully explain to people what has been revealed to them and so that they may reflect. (43-44)

Have the people who are plotting evil schemes become unafraid that God may thrust them together with the earth or they be visited by a torment from where they cannot even imagine or catch them while they walk about so that they cannot escape His grasp or He may seize them precisely at the time of fear. Thus your Lord is very Gentle, Ever-Merciful. (45-47)

Explanation

هَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ تَاۡتِیَهُمُ الۡمَلٰٓئِکَةُ اَوۡ یَاۡتِیَ اَمۡرُ رَبِّكَ کَذٰلِكَ فَعَلَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ وَ مَا ظَلَمَهُمُ اللّٰهُ وَ لٰکِنۡ کَانُوۡۤا اَنۡفُسَهُمۡ یَظۡلِمُوۡنَ (33) فَاَصَابَهُمۡ سَیِّاٰتُ مَا عَمِلُوۡا وَ حَاقَ بِهِمۡ مَّا کَانُوۡا بِهِ یَسۡتَهۡزِءُوۡنَ (34)22

The verse says that the torment which visited these people was because of their own misdeeds. God was not unjust to them because He had informed them of all the consequences. Instead of benefiting from these warnings, they demanded that the torment be shown to them and made fun of these warnings.

 وَ قَالَ الَّذِیۡنَ اَشۡرَکُوۡا لَوۡ شَآءَ اللّٰهُ مَا عَبَدۡنَا مِنۡ دُوۡنِهِ مِنۡ شَیۡءٍ نَّحۡنُ وَ لَاۤ اٰبَآؤُنَا وَ لَا حَرَّمۡنَا مِنۡ دُوۡنِهِ مِنۡ شَیۡءٍ کَذٰلِكَ فَعَلَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ فَهَلۡ عَلَی الرُّسُلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ (35)23

The implication of the verse is that if the Quraysh have adopted the same attitude as that of the previous nations, their fate too would be no different. The Prophet (sws) is told that if they think that the proof of his veracity hinges on him convincing them to accept his message, this is not the responsibility of the messengers. Their only responsibility is to clearly communicate their message. As far as accepting or rejecting this message is concerned, it is the responsibility of his addressees and it is they who will be held accountable for it before God. It is not God’s way to force people to accept good or evil. He has blessed people with freedom of choice. If someone adopts the path of the truth, he is rewarded with more guidance because of his rectitude; on the other hand, if someone adopts the path of evil, he is given respite by God.

 وَ لَقَدۡ بَعَثۡنَا فِیۡ کُلِّ اُمَّةٍ رَّسُوۡلًا اَنِ اعۡبُدُوا اللّٰهَ وَ اجۡتَنِبُوا الطَّاغُوۡتَ فَمِنۡهُمۡ مَّنۡ هَدَی اللّٰهُ وَ مِنۡهُمۡ مَّنۡ حَقَّتۡ عَلَیۡهِ الضَّلٰلَةُ فَسِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ عَاقِبَةُ الۡمُکَذِّبِیۡنَ (36)24

Research on the word الطَّاغُوۡت has already been cited under verse 256 of Surah al-Baqarah.

The implication of the verse is that if these people think that God’s Messengers taught them with this disbelief and polytheism, then this is against facts. What they actually said is cited by the verse.

 اِنۡ تَحۡرِصۡ عَلٰی هُدٰىهُمۡ فَاِنَّ اللّٰهَ لَا یَهۡدِیۡ مَنۡ یُّضِلُّ وَ مَا لَهُمۡ مِّنۡ نّٰصِرِیۡنَ (37)25

The verse sounds an assurance to the Prophet (sws). He was going all out in trying to convince his nation. He is told that these people are now facing a moral law of God and will never mend their ways. None can help such people. God guides only those who want to be guided.

 وَ اَقۡسَمُوۡا بِاللّٰهِ جَهۡدَ اَیۡمَانِهِمۡ لَا یَبۡعَثُ اللّٰهُ مَنۡ یَّمُوۡتُ بَلٰی وَعۡدًا عَلَیۡهِ حَقًّا وَّ لٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ (38) 26

The expression وَ اَقۡسَمُوۡا بِاللّٰهِ جَهۡدَ اَیۡمَانِهِمۡ means بالغوا في اليمين واجتهدوا (they exaggerated in their oaths and expended their full force).

One of the greatest impediments for the arrogant people of Quraysh to accept faith was that they neither believed nor wanted to believe in life after death. So they vehemently swore oaths against this concept to convince the masses under their influence that the Prophet (sws) was bluffing.

The verse then negates this claim of theirs with the same vehemence. These people are not aware that this promise of God in raising them to life is destined to be fulfilled; hence they deny and make fun of it.

لِیُبَیِّنَ لَهُمُ الَّذِیۡ یَخۡتَلِفُوۡنَ فِیۡهِ وَ لِیَعۡلَمَ الَّذِیۡنَ کَفَرُوۡا اَنَّهُمۡ کَانُوۡا کٰذِبِیۡنَ (39) 27

Stated in this verse is the reason of life after death.

اِنَّمَا قَوۡلُنَا لِشَیۡءٍ اِذَاۤ اَرَدۡنٰهُ اَنۡ نَّقُوۡلَ لَهُ کُنۡ فَیَکُوۡنُ (40)28

This verse dispels in their minds the improbability of the Day of judgement. God does not need any arrangements to carry out His plans.

 وَ الَّذِیۡنَ هَاجَرُوۡا فِی اللّٰهِ مِنۡ بَعۡدِ مَا ظُلِمُوۡا لَـنُبَوِّئَنَّهُمۡ فِی الدُّنۡیَا حَسَنَةً وَ لَاَجۡرُ الۡاٰخِرَةِ اَکۡبَرُ لَوۡ کَانُوۡا یَعۡلَمُوۡنَ (41) الَّذِیۡنَ صَبَرُوۡا وَ عَلٰی رَبِّهِمۡ یَتَوَکَّلُوۡنَ (42)29

This verse also states the reason for a judgement day and its objective. Those among them who are not aware of significance of this promise of God and of the reward of the Hereafter may think what they want, but would that they had known this! And had they known this, they would have an idea that those whom they regard as poor in this world will gain great success in the next.

These verses also explain the essence of migration: not every relocation is migration. Migration means that a person who is persecuted because of his religion is compelled to leave his dear place of residence and seek asylum in some other land. Steadfastness in this cause means even if his life is mercilessly threatened, he is not willing to give up the gift of the true religion of God. Trust means that however adverse the circumstances, he has full confidence in God that he will not be left alone by Him and shall be helped by Him. It is this steadfastness and trust which is his real provision in migration.

 وَ مَاۤ اَرۡسَلۡنَا مِنۡ قَبۡلِكَ اِلَّا رِجَالًا نُّوۡحِیۡۤ اِلَیۡهِمۡ فَسۡـَٔلُوۡۤا اَهۡلَ الذِّکۡرِ اِنۡ کُنۡتُمۡ لَا تَعۡلَمُوۡنَ (43) 30

This is an answer to what is stated earlier in verse 33 that these people await the arrival of angels or God’s torment. First, the Prophet (sws) is addressed and informed that all messengers before him were human beings; the only distinctive feature they had was that God revealed His messages to them. Then those who were raising objections are addressed and asked to consult the People of the Book before them if they were not aware of this fact. They will inform them that only human beings were sent as messengers to human beings and not angels.

بِالۡبَیِّنٰتِ وَ الزُّبُرِ وَ اَنۡزَلۡنَاۤ اِلَیۡكَ الذِّکۡرَ لِتُبَیِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَیۡهِمۡ وَ لَعَلَّهُمۡ یَتَفَکَّرُوۡنَ (44) 31

The verse says that these messengers came with proofs and scriptures and not with God’s torment that these people are demanding.

Just as previous messengers were sent with proofs and scriptures, in a similar way, God has sent His reminder (His Book) to the Prophet (sws) so that he fully explains to people what was revealed to them and the differences about their religion that they had were resolved. Readers may once again look up verse 39.

The last part of the verse implies that the purpose of revealing the Book is that they should reflect and set right their deviations. If the torment comes, they will lose this opportunity. It is a great favour of God that instead of torment, He has sent His Book which is a means of resolving differences and guiding human intellect. Thus they should be grateful to God for this favour and profess faith in it. They should obtain guidance and not ask the Prophet (sws) to hasten the torment.

اَفَاَمِنَ الَّذِیۡنَ مَکَرُوا السَّیِّاٰتِ اَنۡ یَّخۡسِفَ اللّٰهُ بِهِمُ الۡاَرۡضَ اَوۡ یَاۡتِیَهُمُ الۡعَذَابُ مِنۡ حَیۡثُ لَا یَشۡعُرُوۡنَ (45) اَوۡ یَاۡخُذَهُمۡ فِیۡ تَقَلُّبِهِمۡ فَمَا هُمۡ بِمُعۡجِزِیۡنَ (46) اَوۡ یَاۡخُذَهُمۡ عَلٰی تَخَوُّفٍ فَاِنَّ رَبَّکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ (47)32

These verses express surprise on their demand for punishment. They also rebuke them on this audacity. God can seize them from anywhere. What means do they have to save themselves from Him?

If God does not seize them in spite of having the authority, it is because He is gracious and ever-merciful.

___________

2. From it, He grows for you crops, olives, dates, grapes and fruits of all types. Indeed, in it, there is a great sign for those who reflect.

3. And He has put the night and the day, the sun and the moon into your service, and it is at His behest that the stars also serve you. Indeed, in it also are signs for those who understand.

4. And the things of various types that He has scattered for you in the earth, indeed in this also there are is a great sign for those who pay heed.

5. And it is He Who has put the sea into your service so that you can eat the fresh meat from it and extract from it jewellery that you wear. And you see the ships sailing while cutting across it [so that you can travel in it] and so that you seek His bounty and so that you can be grateful to Him.

6. And it is He Who has set forth the mountains on the earth lest it may tilt away with you and has made canals to flow in it and made paths so that you can find the way and there are other signs also and people also find their way through the stars.

7. Then is He who creates similar to those who create nothing at all? So, do you not think?

8. And if you try to count the favours of God, you will not be able to. Indeed, God is Most Forgiving, Merciful.

9. And God knows what you conceal and what you reveal.

10. And those whom they call besides God do not create anything; they themselves have been created; they are dead; not alive and do not even know when they will be raised to life.

11. Your God is one God. But those who do not believe in the Hereafter, their hearts deny and they are inflicted with arrogance.

12. God undoubtedly knows what they conceal and what they reveal. He does not like the arrogant.

13. And when they are asked: “What has your Lord has revealed,” they say: “Tales of the ancients.”

14. This is because on the Day of Judgement they fully bear their own burdens and also of those who they are leading astray without any knowledge. Keep in mind! Very evil will be the burden they will bear.

15. Those before them had also plotted schemes. Then God uprooted their building from its foundation; so its roof collapsed on their heads and the torment visited them from where they could not have even imagined.

16. Then God shall humiliate them on the Day of Judgement and ask them: “Where are My associates in whose support you would fight?” Those endowed with knowledge will call out: “Today humiliation and misfortune will afflict the disbelievers.”

17. And when those guilty of polytheism see the partners they had associated with God, they will cry out “Our Lord! Are these our associates whom we used to call upon leaving You aside?” At this, their deities will throw back their statement on them: “You are absolute liars.”

18. – On those whose souls will be claimed by the angels such that they would be doing injustice to their souls. So, at that time, they will immediately concede: “We were not doing any evil.” “Why not! Indeed, God knows full well what you have been doing. Now enter the gates of Hell such that you shall remain in it forever. So, what an evil abode it is for those who are arrogant.” v And those who are pious, when they are asked: “What has your Lord revealed?” they reply: “He has revealed the best thing.” Those who adopted good, for them there is good in this world also and the abode of the Hereafter is far better than this, and how marvellous is the abode of the pious.

20. Eternal orchards which they shall enter; canals shall be flowing below them; there they shall have everything they desire. God will reward the pious in this way.

21. Those whose souls are claimed by the angels such that they are pure say: “Peace be to you people. Go and dwell in Paradise as a reward for your deeds.”

22. These people only await that angels come to them or that the directive of your Lord arrives. The same attitude was adopted by those before them. And God was not unjust to them; in fact, they continued to be unjust to themselves. So, they were punished for their misdeeds and were surrounded by precisely what they were making fun of.

23. And those guilty of polytheism say: “Had God willed, we would not have worshipped anyone except Him – neither we nor our forefathers; nor would we have regarded anything as prohibited without His directive.” Those before them had also adopted this attitude. So, the only responsibility of the messengers is to clearly communicate.

24. And We had sent a messenger in every community with the message: “Worship God only and be on guard against Satan.” Then, God guided some of them and there were also some among them on whom deviation from the truth became destined. So walk about in the land and observe the fate of the rejecters.

25. If you are very desirous for their guidance, God does not guide those whom He leads astray and no one can be their helper.

26. And while swearing strong oaths by God, they say: “God shall not raise to life the dead.” Why not! This is a promise made by Him that He shall necessarily fulfil, but most people do not know.

27. This will happen so that God clearly explains to them about what they are differing and the disbelievers know that they were liars.

28. When We decide about something, all We need to say is that We say to it: “Be,” and it happens.

29. And those who have migrated in the way of God after they had been oppressed, We shall bestow on them a nice abode in this world also and the reward of the Hereafter is much more. Alas! Would that they know! It is for those immigrants who remained steadfast and who trust their Lord.

30. And before you too We had sent men with proofs and Books as messengers to whom We would send revelations. So, if you people do not know, ask men of knowledge.

31. And We sent down the reminder to you as well so that you fully explain to people what has been revealed to them and so that they may reflect.

32. Have the people who are plotting evil schemes become unafraid that God may thrust them together with the earth or they be visited by a torment from where they cannot even imagine or catch them while they walk about so that they cannot escape His grasp or He may seize them precisely at the time of fear. Thus your Lord is very Gentle, Ever-Merciful.