Section VII : Verses (84-90)

Earlier the farthest limit of a messenger’s responsibility has been made evident. In the succeeding verses, it is said that once a messenger conclusively communicates the truth to a nation, it is not left with any excuse to present before God. Messengers have been sent by Him to every nation for the preaching of the truth and for its conclusive communication. On the Day of Judgement, they will be asked by Him to bear evidence that they have conveyed God’s message to them. Prophet Muhammad (sws) occupies this very status for his nation. For this purpose, God has sent down His book to him. At the end, the basic message of this Book is briefly referred to.

Readers may now proceed to study these verses.

Text and Translation

وَ یَوۡمَ نَبۡعَثُ مِنۡ کُلِّ اُمَّةٍ شَهِیۡدًا ثُمَّ لَا یُؤۡذَنُ لِلَّذِیۡنَ کَفَرُوۡا وَ لَا هُمۡ یُسۡتَعۡتَبُوۡنَ (84) وَ اِذَا رَاَ الَّذِیۡنَ ظَلَمُوا الۡعَذَابَ فَلَا یُخَفَّفُ عَنۡهُمۡ وَ لَا هُمۡ یُنۡظَرُوۡنَ (85) وَ اِذَا رَاَ الَّذِیۡنَ اَشۡرَکُوۡا شُرَکَآءَهُمۡ قَالُوۡا رَبَّنَا هٰۤؤُلَآءِ شُرَکَآؤُنَا الَّذِیۡنَ کُنَّا نَدۡعُوۡا مِنۡ دُوۡنِكَ فَاَلۡقَوۡا اِلَیۡهِمُ الۡقَوۡلَ اِنَّکُمۡ لَکٰذِبُوۡنَ (86) وَ اَلۡقَوۡا اِلَی اللّٰهِ یَوۡمَئِذِۣ السَّلَمَ وَ ضَلَّ عَنۡهُمۡ مَّا کَانُوۡا یَفۡتَرُوۡنَ (87) اَلَّذِیۡنَ کَفَرُوۡا وَ صَدُّوۡا عَنۡ سَبِیۡلِ اللّٰهِ زِدۡنٰهُمۡ عَذَابًا فَوۡقَ الۡعَذَابِ بِمَا کَانُوۡا یُفۡسِدُوۡنَ (88) وَ یَوۡمَ نَبۡعَثُ فِیۡ کُلِّ اُمَّةٍ شَهِیۡدًا عَلَیۡهِمۡ مِّنۡ اَنۡفُسِهِمۡ وَ جِئۡنَا بِكَ شَهِیۡدًا عَلٰی هٰۤؤُلَآءِ ؕ وَ نَزَّلۡنَا عَلَیۡكَ الۡکِتٰبَ تِبۡیَانًا لِّکُلِّ شَیۡءٍ وَّ هُدًی وَّ رَحۡمَةً وَّ بُشۡرٰی لِلۡمُسۡلِمِیۡنَ (89) اِنَّ اللّٰهَ یَاۡمُرُ بِالۡعَدۡلِ وَ الۡاِحۡسَانِ وَ اِیۡتَآیِٔ ذِی الۡقُرۡبٰی وَ یَنۡهٰی عَنِ الۡفَحۡشَآءِ وَ الۡمُنۡکَرِ وَ الۡبَغۡیِ یَعِظُکُمۡ لَعَلَّکُمۡ تَذَکَّرُوۡنَ (90)

 And bear in mind the day when We shall raise forth a witness from each community. Then those who would have disbelieved will neither be given permission to present an excuse nor would they be requested to please God. And when those who would have been guilty of oppression see the torment, it will not be eased from them nor will they be granted reprieve. 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.” And on that day, they will concede defeat before God and the falsehood they were fabricating, all of it will vanish. Those who disbelieved and stopped people from the path of God, We shall increase torment after torment for them because of the disorder they had been working. (84-88)

And bear in mind the day when We shall raise a witness from within each community over them and We shall raise you as a witness over these people. And We have revealed the Book to you to fully explain everything and it is a guide and mercy and glad tidings for the obedient. Indeed, God directs you to justice, virtue and to give to the kin and stops you from lewdness, evil and rebelliousness. He counsels you so that you receive a reminder. (89-90)

Explanation

وَ یَوۡمَ نَبۡعَثُ مِنۡ کُلِّ اُمَّةٍ شَهِیۡدًا ثُمَّ لَا یُؤۡذَنُ لِلَّذِیۡنَ کَفَرُوۡا وَ لَا هُمۡ یُسۡتَعۡتَبُوۡنَ (84) 1

This verse warns the disbelievers to not increase in their rebelliousness.

The word اُمَّة here refers to the community of addressees towards which a messenger is sent.

The word شَهِیۡد (witness) refers to the messenger because it is he who in this world bears witness to the truth before his community and in the next world too, it will be he who will bear witness before it that he had communicated God’s religion to it.

After the words ثُمَّ لَا یُؤۡذَنُ لِلَّذِیۡنَ کَفَرُوۡا (then those who would have disbelieved will neither be given permission), a part of the sentence is suppressed which is expressed in the translation.

The word إستعتاب means to demand something from someone in order to alleviate that person’s grievances. Here it means that on the Day of Judgement the disbelievers and the defiant will not be requested to try to please God. This is because the chance of this would have expired and the time for reward and punishment would have arrived.

وَ اِذَا رَاَ الَّذِیۡنَ ظَلَمُوا الۡعَذَابَ فَلَا یُخَفَّفُ عَنۡهُمۡ وَ لَا هُمۡ یُنۡظَرُوۡنَ (85)2

The words “who would have been guilty of oppression” refer to the polytheists who by indulging in polytheism not only usurped the rights of God but also oppressed their own souls.

 وَ اِذَا رَاَ الَّذِیۡنَ اَشۡرَکُوۡا شُرَکَآءَهُمۡ قَالُوۡا رَبَّنَا هٰۤؤُلَآءِ شُرَکَآؤُنَا الَّذِیۡنَ کُنَّا نَدۡعُوۡا مِنۡ دُوۡنِكَ فَاَلۡقَوۡا اِلَیۡهِمُ الۡقَوۡلَ اِنَّکُمۡ لَکٰذِبُوۡنَ (86)3

It may be kept in mind that the statement of the polytheists cited in the above verse: “are these our associates whom we used to call upon leaving You aside” would be meant to absolve themselves. Its implication being that these associates were the real culprits which led them astray. The harsh answer given by the associates in response can then be gauged in this background.

وَ اَلۡقَوۡا اِلَی اللّٰهِ یَوۡمَئِذِۣ السَّلَمَ وَ ضَلَّ عَنۡهُمۡ مَّا کَانُوۡا یَفۡتَرُوۡنَ (87)4

Research on the word السَّلَمَ has already been cited under verse 28.

The verse implies that when matters will reach the extent that the deities they worshipped all their lives will regard them to be liars in their face, no option will remain for them to present any excuse; they will then concede defeat and their deities who they regarded associates of God by fabricating falsehood against Him will vanish.

Polytheism here is call “fabricating falsehood.” The reason for this is that the idolaters would make a false claim regarding their deities; they would say that God Himself has made them His partner. This obviously is a concocted lie.

 اَلَّذِیۡنَ کَفَرُوۡا وَ صَدُّوۡا عَنۡ سَبِیۡلِ اللّٰهِ زِدۡنٰهُمۡ عَذَابًا فَوۡقَ الۡعَذَابِ بِمَا کَانُوۡا یُفۡسِدُوۡنَ (88)5

This verse refers to those leaders of the idolaters and the disbelievers who not only were guilty of idolatry and disbelief themselves, they would also stop others from the path of God.

 وَ یَوۡمَ نَبۡعَثُ فِیۡ کُلِّ اُمَّةٍ شَهِیۡدًا عَلَیۡهِمۡ مِّنۡ اَنۡفُسِهِمۡ وَ جِئۡنَا بِكَ شَهِیۡدًا عَلٰی هٰۤؤُلَآءِ ؕ وَ نَزَّلۡنَا عَلَیۡكَ الۡکِتٰبَ تِبۡیَانًا لِّکُلِّ شَیۡءٍ وَّ هُدًی وَّ رَحۡمَةً وَّ بُشۡرٰی لِلۡمُسۡلِمِیۡنَ (89)6

The topic discussed in this verse has already been brought up in verse 84 earlier. Here, the words “We shall raise you as a witness against these people” are added. The expression “these people” refers to the Arabs to which Muhammad (sws) was directly sent and who formed his addressees. It may be kept in mind that the Prophet (sws)’s preaching had two dimensions. Firstly, towards his own nation, and secondly, towards all mankind that was to come until the Day of Judgement. This second dimension was through his nation which has the status of “witnesses to the truth” and which was entrusted with this responsibility until the Day of Judgement.

The words “and We have revealed the Book to you to fully explain everything” refer to the fact that the Book is a means of bearing witness to the truth in this world and also a means of conclusive communication. The Book is further introduced as a guidance, mercy and glad tidings for those who completely consign themselves to God. In other words, this Book will guide them to the straight path; those adopt this path will earn the mercy of the most gracious God and they will receive glad tidings of this beforehand.

 اِنَّ اللّٰهَ یَاۡمُرُ بِالۡعَدۡلِ وَ الۡاِحۡسَانِ وَ اِیۡتَآیِٔ ذِی الۡقُرۡبٰی وَ یَنۡهٰی عَنِ الۡفَحۡشَآءِ وَ الۡمُنۡکَرِ وَ الۡبَغۡیِ یَعِظُکُمۡ لَعَلَّکُمۡ تَذَکَّرُوۡنَ (90)7

This great verse is a summary of all the dos and don’ts of religion. It delineates the basis of all things which the Qur’an directs to adopt and also of all things which it prohibits. The basis of all the dos of the Qur’an is justice (‘adl), goodness (ihsan) and spending on the kindred and the essence of disorder is found in its don’ts indicated comprehensively by the words lewdness (fahsha’), evil (munkar) and rebelliousness (baghi). The purpose of mentioning these here is to warn those who are trying their best to oppose the Qur’an so that they think about the teachings of the Book they are opposing and that doing this is tantamount to opposing justice and goodness and supporting evil and disorder.

Here the bases of dos and don’ts are delineated very concisely. It does not become evident from here that which of the directives fall under the category of justice (‘adl), goodness (ihsan) and which under lewdness (fahsha’), evil (munkar) and rebelliousness (baghi). These details are provided in verses 22-39 of Surah Bani Isra’il, which forms a pair with the current surah. Hence it was very appropriate for Surah Bani Isra’il to explain the rather concise nature of these directives. In order to avoid repetition, I will also elaborate on this explanation in the exegesis of Surah Bani Isra’il. When the important components of the directives of justice (‘adl), goodness (ihsan), lewdness (fahsha’), evil (munkar) and rebelliousness (baghi) will be at hand in that surah, it will become very easy to understand these directives. It is there I will insha’Allah explain that there is great harmony in this elaboration presented with the ten commandments of the Torah. It will thus become evident from this that these directives related to good and evil were acknowledged in previous religions also.

Here briefly readers should just keep in mind that justice (‘adl), means that we faithfully fulfil the right of a person imposed on us whether the person is weak or powerful, liked or disliked.

As for goodness (ihsan), it is something over and above justice (‘adl). It does not merely entail fulfilling someone’s right; it entails doing over and above it in a generous way.

Spending on the kindred (ita dhi al-qurba) is a very important corollary of goodness (ihsan). The kindred are already worthy of justice and goodness because of their status. Every affluent person should furthermore magnanimously spend on them.

Fahsha’ means blatant lewdness. Examples include fornication, adultery and sodomy besides other things.

Munkar is the opposite of ma‘ruf. The latter refers to all those good things which are in currency in a good society. Thus, for example, hospitality, helping travellers and all other similar virtues are included in it. Since munkar is its opposite, it would mean all those things which conflict good traditions and etiquette.

Baghi refers to rebelliousness and committing excess. In other words, it means that a person uses his power and influence in an illegitimate way and tries to coerce people.

Readers may content themselves with this brief explanation. As stated, details will be provided in the next surah.

Section VIII : Verses (91-95)

In the succeeding verses, the Jews are addressed. Without naming them their reference has suddenly come up much like the way an orator changes his content by changing his addressees. Even if the name is not taken, the content of the speech shows who the entity is. In this phase, the Jews were not unbiased in the matter of Islam. Sensing a threat from it, they had started to oppose it by conspiring against it. They had started to support the leaders of the Quraysh who were zealously opposing Islam. Here the Qur’an has rebuked the Jews on this mischief. They are ticked off that even after entering into a covenant with God they have entered into the ranks of His adversaries merely because of jealousy; they must not behave like the old woman who spun her thread from her own hands and then tore it up into shreds. On similar lines, they are tearing up their covenant with God into shreds. They must not sell this covenant for the pleasures of this world and not use their oaths to lead people away from the truth.

Readers may now study these verses.

Text and Translation 

وَ اَوۡفُوۡا بِعَهۡدِ اللّٰهِ اِذَا عٰهَدۡتُّمۡ وَ لَا تَنۡقُضُوا الۡاَیۡمَانَ بَعۡدَ تَوۡکِیۡدِهَا وَ قَدۡ جَعَلۡتُمُ اللّٰهَ عَلَیۡکُمۡ کَفِیۡلًا اِنَّ اللّٰهَ یَعۡلَمُ مَا تَفۡعَلُوۡنَ (91) وَ لَا تَکُوۡنُوۡا کَالَّتِیۡ نَقَضَتۡ غَزۡلَهَا مِنۡ بَعۡدِ قُوَّةٍ اَنۡکَاثًا تَتَّخِذُوۡنَ اَیۡمَانَکُمۡ دَخَلًۢا بَیۡنَکُمۡ اَنۡ تَکُوۡنَ اُمَّةٌ هِیَ اَرۡبٰی مِنۡ اُمَّةٍ اِنَّمَا یَبۡلُوۡکُمُ اللّٰهُ بِهِ وَ لَیُبَیِّنَنَّ لَکُمۡ یَوۡمَ الۡقِیٰمَةِ مَا کُنۡتُمۡ فِیۡهِ تَخۡتَلِفُوۡنَ (92) وَ لَوۡ شَآءَ اللّٰهُ لَجَعَلَکُمۡ اُمَّةً وَّاحِدَةً وَّ لٰکِنۡ یُّضِلُّ مَنۡ یَّشَآءُ وَ یَهۡدِیۡ مَنۡ یَّشَآءُ ؕ وَ لَتُسۡـَٔلُنَّ عَمَّا کُنۡتُمۡ تَعۡمَلُوۡنَ (93) وَ لَا تَتَّخِذُوۡۤا اَیۡمَانَکُمۡ دَخَلًۢا بَیۡنَکُمۡ فَتَزِلَّ قَدَمٌ بَعۡدَ ثُبُوۡتِهَا وَ تَذُوۡقُوا السُّوۡٓءَ بِمَا صَدَدۡتُّمۡ عَنۡ سَبِیۡلِ اللّٰهِ وَ لَکُمۡ عَذَابٌ عَظِیۡمٌ (94) وَ لَا تَشۡتَرُوۡا بِعَهۡدِ اللّٰهِ ثَمَنًا قَلِیۡلًا اِنَّمَا عِنۡدَ اللّٰهِ هُوَ خَیۡرٌ لَّکُمۡ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ (95)

And fulfil your promise with God when you have solemnized it and do not break your oaths after strongly swearing them even though you have made God their witness. Indeed, God knows what you do. And do not be like that woman who strongly spun her thread and then herself tore it up into shreds. You make your oaths a means of disorder between one another for fear that one nation may move ahead from another. God is testing you through this. And on the Day of Judgement, He shall fully make evident to you what you are differing in. (91-92)

And had God wanted, He would have made you into one community but He leads astray whomsoever He wants and guides whomsoever He wants. And you will certainly be questioned about whatever you are doing. (93)

And do not make your oaths a means of mutual deception lest a firmly grounded step is undone and you are made to taste the flavour of torment because you stopped [people from] the path of God, and for you is a great punishment. And do not sell God’s covenant for a paltry price. Whatever is with God is better for you, if you know. (94-95)

Explanation

وَ اَوۡفُوۡا بِعَهۡدِ اللّٰهِ اِذَا عٰهَدۡتُّمۡ وَ لَا تَنۡقُضُوا الۡاَیۡمَانَ بَعۡدَ تَوۡکِیۡدِهَا وَ قَدۡ جَعَلۡتُمُ اللّٰهَ عَلَیۡکُمۡ کَفِیۡلًا اِنَّ اللّٰهَ یَعۡلَمُ مَا تَفۡعَلُوۡنَ (91)8

Earlier in verse 88, the miscreants of the Quraysh who were trying their best to stop people from God’s religion have been mentioned. Now, in this regard, the Jews are addressed without naming them. This is because by this time they – with all their guiles and deception – had started to support this campaign of stopping people from going towards God.

In this background, the verse addresses them with the words cited.

It may be kept in mind that Moses (sws) would present every directive of the shari‘ah before all his community and after calling God as his witness and guarantor would ask people on oath to abide by it. His followers would promise on oath to follow that directive. In this way, their whole shari‘ah was like a covenant and testament between God and the Israelites. It is for this reason that the Torah is called a Testament. Just as this Testament consisted of general directives of the shari‘ah, it also consisted of a covenant that was taken from the Israelites to support a prophet who will come among the Ishmaelites. Earlier it has been pointed out under verse 90 that the foundations of the positive as well as proscribed directives of the Qur’an are precisely the same as the ten commandments of the Torah.

It is to these covenants that the Qur’an has reminded the Israelites here.

 وَ لَا تَکُوۡنُوۡا کَالَّتِیۡ نَقَضَتۡ غَزۡلَهَا مِنۡ بَعۡدِ قُوَّةٍ اَنۡکَاثًا تَتَّخِذُوۡنَ اَیۡمَانَکُمۡ دَخَلًۢا بَیۡنَکُمۡ اَنۡ تَکُوۡنَ اُمَّةٌ هِیَ اَرۡبٰی مِنۡ اُمَّةٍ اِنَّمَا یَبۡلُوۡکُمُ اللّٰهُ بِهِ وَ لَیُبَیِّنَنَّ لَکُمۡ یَوۡمَ الۡقِیٰمَةِ مَا کُنۡتُمۡ فِیۡهِ تَخۡتَلِفُوۡنَ (92)9

The word اَنۡکَاث is the plural of نكْثٌ. It refers to a rope or cloth that has been shredded.

The word دَخَل means deception and fraud.

The verse refers to the connivances and conspiraces of the Jews. They had begun stopping people from accepting Islam or to shake and jolt those who had accepted Islam. By swearing oaths, they would try to convince people that the new religion was entirely different from the religion of God; that there was no proof of it in their scriptures nor had their prophets referred to it. Since the Jews were by and large invested with the sanction of religious holiness, their oaths would create doubts in the hearts of those who were not fully aware of their machinations and hidden schemes.

In this verse, before the word اَنۡ in the expression اَنۡ تَکُوۡنَ اُمَّةٌ the word مخافة (for fear) or some other word of similar meaning is suppressed. Here the real motive of the malignant campaign of the Jews is exposed: they were undertaking this out of jealousy with the Ishmaelites lest they may overtake them in religious and political leadership. Instead of being supporters of the truth, they had become its adversaries because of this attitude. The fact was that the Almighty was testing them whether they become its supporters or get entangled in their prejudices. On the day of judgement, He will expose their deliberate intent of hiding the truth.

The words اَلَّتِيْ and الَّذِي are though meant to specify what comes after them but in parables in some cases they are meant to portray the picture before the eyes. Hence there is no need to refer to some specific old woman. It is enough to imagine any old woman which portrays the whole situation.

Just as the Jews have been compared here with an old woman, in verses 175-176 of Surah al-A‘raf, they have compared with a person who was blessed by God with His guidance and teachings but he ran away. The consequence was that he was lured by Satan and went astray. After that, they are compared to a dog who always hangs out his tongue. This is what he does whether he is scolded or not. In this comparison too, the word الَّذِي is used and there I have explained that its purpose is to merely depict the situation and not to point to any particular person.

 وَ لَوۡ شَآءَ اللّٰهُ لَجَعَلَکُمۡ اُمَّةً وَّاحِدَةً وَّ لٰکِنۡ یُّضِلُّ مَنۡ یَّشَآءُ وَ یَهۡدِیۡ مَنۡ یَّشَآءُ ؕ وَ لَتُسۡـَٔلُنَّ عَمَّا کُنۡتُمۡ تَعۡمَلُوۡنَ (93)10

The implication of the verse is that God could have forced people to become one community; instead He chose to give people freedom of choice and in this way test them. Those among them who seek guidance are given guidance and vice versa. It has been explained at a number of instances in this exegesis that God’s will is governed by His wisdom.

Consider next the last part of the verse “and you will certainly be questioned about whatever you are doing.” People must remember that God has blessed them with intellect to distinguish between guidance and going astray. He has further conclusively communicated through His prophets and messengers that one day each of their followers would be questioned about what they did and then they would be rewarded or punished in accordance with their deeds.

 وَ لَا تَتَّخِذُوۡا اَیۡمَانَکُمۡ دَخَلًۢا بَیۡنَکُمۡ فَتَزِلَّ قَدَمٌ بَعۡدَ ثُبُوۡتِهَا وَ تَذُوۡقُوا السُّوۡٓءَ بِمَا صَدَدۡتُّمۡ عَنۡ سَبِیۡلِ اللّٰهِ وَ لَکُمۡ عَذَابٌ عَظِیۡمٌ (94)11

The weapon the Jews used the most to stop people from Islam was their oaths. In the first place, liars, because of their psychological weakness swear a lot. In the second, they had no reasoning with which they could argue their case against Islam and Muhammad (sws). So they had no option but to rely on oaths. By swearing them, they would try to shake the confidence of those who were adamant adherents of Islam and stop those who were becoming inclined to it. The Jews also claimed to be the heirs of the previous religion and prophets. They would use this position and repeatedly swear before people that this new religion and new prophet had no relation with previous religions and prophets. They would claim that if this new prophet was referring to previous religions and prophets, then, God forbid, he was lying.

In the expression تَذُوْقُواالسُّوْٓءَ, the word سُوْء (evil) connotes its consequence: torment. This is because God’s torment would be the consequence of their evil deeds.

The Jews are actually warned here and told they were made witnesses to the truth and if they start stopping people from the truth, then its punishment will be very grave too.

 وَ لَا تَشۡتَرُوۡا بِعَهۡدِ اللّٰهِ ثَمَنًا قَلِیۡلًا اِنَّمَا عِنۡدَ اللّٰهِ هُوَ خَیۡرٌ لَّکُمۡ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ (95)12

The word إشتراء is discussed both in the explanation of Surah al-Baqarah and under verse 77 of Surah Al-i ‘Imran. When the exchange is between goods, as was the case in olden times, then every object is both “a bought item” and “a sold item.” For this reason, this word does not actually mean “to buy something.” It refers to bartering things. Hence, this word is also used to mean “to exchange.” Later, it evolved to mean “to give preference to something.”

The expression ثَمَنٌ قَلِیۡلٌ refers to this world and its provisions and مَا عِنۡدَ اللّٰهِ refers to the hereafter. However much be the quantity of this world’s provisions, it is in fact trivial in relation to the Hereafter. This is because it has a very short span and is also temporary whereas the Hereafter is eternal and abiding.

Section IX: Verses (96-105)

In the succeeding verses, first the adversaries of the Prophet (sws) are warned and Muslims who were their targets are urged to show patience and perseverance. They are also given glad tidings of a good fate in the Hereafter. After that, they are directed to adhere to certain practices which will protect them from the incursions of Satan. Certain objections raised by the Jews to disillusion people from the Qur’an and the Prophet (sws) are then answered. The Quraysh too had fallen suit to this campaign and started blindly repeating these objections.

Text and Translation

مَا عِنۡدَکُمۡ یَنۡفَدُ وَ مَا عِنۡدَ اللّٰهِ بَاقٍ وَ لَنَجۡزِیَنَّ الَّذِیۡنَ صَبَرُوۡۤا اَجۡرَهُمۡ بِاَحۡسَنِ مَا کَانُوۡا یَعۡمَلُوۡنَ (96) مَنۡ عَمِلَ صَالِحًا مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی وَ هُوَ مُؤۡمِنٌ فَلَنُحۡیِیَنَّهُ حَیٰوةً طَیِّبَةً وَ لَنَجۡزِیَنَّهُمۡ اَجۡرَهُمۡ بِاَحۡسَنِ مَا کَانُوۡا یَعۡمَلُوۡنَ (97) فَاِذَا قَرَاۡتَ الۡقُرۡاٰنَ فَاسۡتَعِذۡ بِاللّٰهِ مِنَ الشَّیۡطٰنِ الرَّجِیۡمِ (98) اِنَّهُ لَیۡسَ لَهُ سُلۡطٰنٌ عَلَی الَّذِیۡنَ اٰمَنُوۡا وَ عَلٰی رَبِّهِمۡ یَتَوَکَّلُوۡنَ (99) اِنَّمَا سُلۡطٰنُهُ عَلَی الَّذِیۡنَ یَتَوَلَّوۡنَهُ وَ الَّذِیۡنَ هُمۡ بِهِ مُشۡرِکُوۡنَ (100) وَ اِذَا بَدَّلۡنَاۤ اٰیَةً مَّکَانَ اٰیَةٍ وَّ اللّٰهُ اَعۡلَمُ بِمَا یُنَزِّلُ قَالُوۡۤا اِنَّمَاۤ اَنۡتَ مُفۡتَرٍ بَلۡ اَکۡثَرُهُمۡ لَا یَعۡلَمُوۡنَ (101) قُلۡ نَزَّلَهُ رُوۡحُ الۡقُدُسِ مِنۡ رَّبِّكَ بِالۡحَقِّ لِیُـثَبِّتَ الَّذِیۡنَ اٰمَنُوۡا وَ هُدًی وَّ بُشۡرٰی لِلۡمُسۡلِمِیۡنَ (102) وَ لَقَدۡ نَعۡلَمُ اَنَّهُمۡ یَقُوۡلُوۡنَ اِنَّمَا یُعَلِّمُهُ بَشَرٌ لِسَانُ الَّذِیۡ یُلۡحِدُوۡنَ اِلَیۡهِ اَعۡجَمِیٌّ وَّ هَذَا لِسَانٌ عَرَبِیٌّ مُّبِیۡنٌ (103) اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِاٰیٰتِ اللّٰهِ لَا یَهۡدِیۡهِمُ اللّٰهُ وَ لَهُمۡ عَذَابٌ اَلِیۡمٌ (104) اِنَّمَا یَفۡتَرِی الۡکَذِبَ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِاٰیٰتِ اللّٰهِ وَ اُولٰٓئِكَ هُمُ الۡکٰذِبُوۡنَ (105)

Whatever you have shall finish and whatever is with God shall remain. And We shall give the best reward to those who remain steadfast for what they had been doing. Whoever does a good deed whether a man or a woman, if that person adheres to faith, We shall make that person lead a life of purity and shall reward such people in a good way for what they had being doing. (96-97)

So when you read out the Qur’an, seek refuge of God from Satan the accursed. He has no power on those who have professed faith and who trust their Lord. He has power only on those who befriend him and associate partners with God. (98-100)

 And when We reveal one verse in place of another – and God knows full well what He reveals – they say: “You are one who fabricates.” In fact, most of them do not have knowledge. Say: The Holy Spirit has revealed this from your Lord with the truth so that it may keep the believers steadfast and be a guide and a glad tiding for the obedient. (101-102)

And We very well know that these people say: “A person actually teaches him.” The language of the person they ascribe this to is non-Arabic and this language is eloquent Arabic. Indeed, God will not make those succeed who do not believe in God’s revelations and for them is a painful doom. It is those people who are fabricating lies who are not believing in God’s revelations and it is they who are in fact liars. (103-105)

Explanation

مَا عِنۡدَکُمۡ یَنۡفَدُ وَ مَا عِنۡدَ اللّٰهِ بَاقٍ وَ لَنَجۡزِیَنَّ الَّذِیۡنَ صَبَرُوۡۤا اَجۡرَهُمۡ بِاَحۡسَنِ مَا کَانُوۡا یَعۡمَلُوۡنَ (96)13

The first part of this verse warns the adversaries of the Prophet (sws) while the second part gives glad tidings to the believers who were being persecuted in various ways by these adversaries.

 مَنۡ عَمِلَ صَالِحًا مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی وَ هُوَ مُؤۡمِنٌ فَلَنُحۡیِیَنَّهُ حَیٰوةً طَیِّبَةً وَ لَنَجۡزِیَنَّهُمۡ اَجۡرَهُمۡ بِاَحۡسَنِ مَا کَانُوۡا یَعۡمَلُوۡنَ (97)14

This verse elucidates the glad tidings mentioned in the previous surah.

The life of purity alluded to here is with reference both to this world and the next. Those who adhere to faith and resolve to do righteous deeds undergo trials; devils from among the jinn and humankind try to entangle them into doubts and for this they are actually granted respite. But this respite has a limit. Through this process, the Almighty tests the patience and perseverance of His servants and knows full well the limit of this test. Thus as soon as this limit is reached, the Almighty does not let the devils from among the jinn and humankind to continue with their incursions. On the other hand, after passing through these tests, the faith of the believers continues to get strengthened. The purity in their lives enhances as does their spiritual satisfaction. If they face death in this cause, they willingly welcome it. People devoid of the strength and sweetness of faith cannot comprehend this spiritual bliss of the believers.

Regarding the promise mentioned in the verse, both men and women are specified. Apparently, this specifying was not needed. However, there is a special reason for this: in those times, just as Muslim men were passing through grave trials in order to remain steadfast on their faith, in a similar way, many women were showing immense courage to save their faith. Also, being the weaker sex, their trial was much harder than that of the opposite gender. Here the Qur’an by mentioning women specially after men has shown affection to them and encouraged them: if they have decided to lead a life of faith and righteous deeds, God will definitely make them lead a pure life. Devils cannot deprive them of this favour. God will not give them this opportunity.

 فَاِذَا قَرَاۡتَ الۡقُرۡاٰنَ فَاسۡتَعِذۡ بِاللّٰهِ مِنَ الشَّیۡطٰنِ الرَّجِیۡمِ (98)15

The word قَرَاۡت here encompasses both personal reading of the Qur’an as well as reading it out to others for the purpose of inviting them to faith. Thus, in both cases, refuge from the accursed Satan would be sought.

This verse forms a prelude to the objections raised by the Jews against the Qur’an. The purpose of these objections was to disillusion those who had professed faith in it or were inclined to it. In verses 101-104 ahead, the Qur’an has answered these objections and before answering them, Muslims are first told in this verse to seek refuge of God from the accursed Satan. They were given this directive because he is in fact the real enemy of the Qur’an. When the Qur’an is read and read out, he starts whispering evil suggestions in the minds of people. He calls upon his accomplices among men and jinn to be a part of this malicious campaign.

This act of seeking refuge is like an amulet against the pranks and mischief worked by such subversive elements. The potent affect of the Qur’an is dependent on the state of the heart of a person. If a person seeks refuge of God through his tongue only, it does not have much of an influence on him. However, when this supplication comes out from the depth of his heart, he is braced with such force that it gives him support to counter the onslaught of Satan and his accomplices. This onslaught is a consequence of the trial which the Almighty has ordained in this world for human beings. Hence there is no escape from this in any situation. The hidden potential of a person comes to the surface because of this. If a person has the support of the blessing of seeking refuge with the Almighty, he can never be defeated by Satan and his agents.

  اِنَّهُ لَیۡسَ لَهُ سُلۡطٰنٌ عَلَی الَّذِیۡنَ اٰمَنُوۡا وَ عَلٰی رَبِّهِمۡ یَتَوَکَّلُوۡنَ (99) اِنَّمَا سُلۡطٰنُهُ عَلَی الَّذِیۡنَ یَتَوَلَّوۡنَهُ وَ الَّذِیۡنَ هُمۡ بِهِ مُشۡرِکُوۡنَ (100)16

This verse further explains the topic under discussion. It actually sounds this assurance that however many new pranks and mischief Satan may play to inveigle people, but a person who wants to protect himself from them can do so. The way to this is to have a strong faith in God and have trust in His graciousness and help in the toughest of circumstances. Only that person is led away by Satan who wants to befriend him and who has some trace of polytheism in him.

 وَ اِذَا بَدَّلۡنَاۤ اٰیَةً مَّکَانَ اٰیَةٍ وَّ اللّٰهُ اَعۡلَمُ بِمَا یُنَزِّلُ قَالُوۡۤا اِنَّمَاۤ اَنۡتَ مُفۡتَرٍ بَلۡ اَکۡثَرُهُمۡ لَا یَعۡلَمُوۡنَ (101)17

The word “verse” here means a directive of the shari‘ah.

This is an example of the suggestions the Jews would whisper in the minds of people against the Qur’an. As can be seen, a change in directive from God about an issue was taken up by them to create doubts. They meant that what was the need for God – the all knowing – to change a directive.

This is a reference to the directives of prohibition and allowance and of the Sabbath which will be referred to ahead in verses 114-116 and 124. When the Qur’an lifted the prohibition of the Sabbath, and gave directives regarding the dietary laws which were based on the religion of Abraham (sws) instead of that of the Jews and the Idolaters, the Jews started to raise a hue and cry against this. They would contend that this new prophet on the one hand regards their shari‘ah to be the shari‘ah of God and on the other hand changes its directives with others; if he had been God’s messenger, he would never have changed the directives of God; for this reason, he cannot be a messenger of God and is in fact an imposter. This objection was raised by the Jews, but the leaders of the Quraysh started repeating it without even understanding it because they regarded everything said against him to be something that would support their own cause.

The verse goes on to answer this objection: God fully knows the wisdom and expediencies of the directives He reveals but most people do not accept this wisdom.

What is stated here is rather concise. Details are coming up. I am going to refer to some points here so that readers find it easy to understand the coherence and sequence in the discourse.

This answer of the Qur’an is based on the following two fundamentals:

Firstly, God has revealed His shari‘ah in a gradual way so that the believers are able to adhere to it strongly. This gradual way entails a change in directives because of certain circumstances that ensue. The purpose of this change is to provide ease to the believers.

Secondly, this religion is based on the religion of Abraham (sws) whereas the religion of the Jews and the religion of Idolaters are different. Only those things are prohibited in this religion that are prohibited in the religion of Abraham (sws). Originally the religion of the Jews too regarded only these as prohibited; however, they added to this list because of their religious innovations. God kept these intact as a punishment. However, since this religion was founded on that of Abraham’s religion, these additions were done away with.

 قُلۡ نَزَّلَهُ رُوۡحُ الۡقُدُسِ مِنۡ رَّبِّكَ بِالۡحَقِّ لِیُـثَبِّتَ الَّذِیۡنَ اٰمَنُوۡا وَ هُدًی وَّ بُشۡرٰی لِلۡمُسۡلِمِیۡنَ (102)18

The expression رُوۡحُ الۡقُدُس refers to Gabriel, the trustworthy and الحَقُّ refers to the pure and unadulterated religion of God which is free of all interpolations of the Jews, Christians and the Idolaters. It has been revealed to make the believers adhere to faith and protect them from errors and omissions. Here this too must be kept in mind that if there was some change in the religion of God, as indicated earlier, it has been because of a need of the gradual revelation of religion and the purpose was to make people firmly grounded in religion. If the whole religion had been revealed in one go, it would have been very difficult for people to digest it and they would not have been soundly grounded in religious concepts.

Whatever mischief the Prophet’s adversaries may play, this Qur’an will be a guidance in this world and mercy in the Hereafter for those who believe in God and attest to this belief.

 وَ لَقَدۡ نَعۡلَمُ اَنَّهُمۡ یَقُوۡلُوۡنَ اِنَّمَا یُعَلِّمُهُ بَشَرٌ لِسَانُ الَّذِیۡ یُلۡحِدُوۡنَ اِلَیۡهِ اَعۡجَمِیٌّ وَّ هَذَا لِسَانٌ عَرَبِیٌّ مُّبِیۡنٌ (103)19

Before وَلَقَدْ نَعْلَمُ an incomplete verb is suppressed in accordance with linguistic principles. Ie., وَلَقَدْكُنَّا نَعْلَمُ. Examples of this usage can be seen in earlier surahs like al-Baqarah.

This verse refers to another mischief worked by the adversaries of the Prophet (sws) to disillusion people about the Qur’an. Here no name of the alleged teacher has been referred to. The only thing said is that he is a non-Arab. Qur’anic exegetes have mentioned more than one name in this regard including that of Salman Farisi (rta). God has not felt the need to name the person. Only the objection itself is taken into account and responded to. It is possible that he was intended by those who were raising this criticism. The prelude to the response to criticism is couched in such words that the baselessness of the objection becomes evident. This is because it is concealed in the words وَلَقَدْ نَعْلَمُ that the Almighty is continuously listening to the nonsensical talk of those who are objecting but not taking notice of it because of its baselessness.

This statement has been given by accepting their view as a supposition. The implication is that if these foolish people do not have any appreciation of the Qur’an’s meanings and the truths it is presenting, had they only reflected on the splendour and majesty of its style and the unmatched eloquence of its language they would have seen that none of their poets or orators was able enough to match it let alone non-Arabs. So much so, there is a world of difference even between it and the words of the Prophet (sws).

 اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِاٰیٰتِ اللّٰهِ لَا یَهۡدِیۡهِمُ اللّٰهُ وَ لَهُمۡ عَذَابٌ اَلِیۡمٌ (104)  20

In other words, those who are not prepared to profess faith in God’s revelations will never be worthy of God’s guidance.

اِنَّمَا یَفۡتَرِی الۡکَذِبَ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِاٰیٰتِ اللّٰهِ وَ اُولٰٓئِكَ هُمُ الۡکٰذِبُوۡنَ (105)21

Earlier in verse 101, it has been referred to that these people would regard the Prophet (sws) to be an imposter. This verse answers this criticism.

Section X: Verses (106-111)

This section of verses is directed at the Muslims who were being persecuted for their religion by the enemies of the truth. They are addressed and assured, and at the same time those who may back away from Islam being overawed by the adversaries are warned of God’s punishment. In this regard, Muslims who had to migrate to protect themselves from the oppression of the adversaries of the truth are praised and given glad tidings of forgiveness and God’s pleasure.

Readers may now proceed to study the verses.

Text and Translation

 مَنۡ کَفَرَ بِاللّٰهِ مِنۡ بَعۡدِ اِیۡمَانِهِۤ اِلَّا مَنۡ اُکۡرِهَ وَ قَلۡبُهُ مُطۡمَئِنٌّ بِالۡاِیۡمَانِ وَ لٰکِنۡ مَّنۡ شَرَحَ بِالۡکُفۡرِ صَدۡرًا فَعَلَیۡهِمۡ غَضَبٌ مِّنَ اللّٰهِ وَ لَهُمۡ عَذَابٌ عَظِیۡمٌ (106) ذٰلِكَ بِاَنَّهُمُ اسۡتَحَبُّوا الۡحَیٰوةَ الدُّنۡیَا عَلَی الۡاٰخِرَةِ وَ اَنَّ اللّٰهَ لَا یَهۡدِی الۡقَوۡمَ الۡکٰفِرِیۡنَ (107) اُولٰٓئِكَ الَّذِیۡنَ طَبَعَ اللّٰهُ عَلٰی قُلُوۡبِهِمۡ وَ سَمۡعِهِمۡ وَ اَبۡصَارِهِمۡ وَ اُولٰٓئِكَ هُمُ الۡغٰفِلُوۡنَ (108) لَاجَرَمَ اَنَّهُمۡ فِی الۡاٰخِرَةِ هُمُ الۡخٰسِرُوۡنَ (109) ثُمَّ اِنَّ رَبَّكَ لِلَّذِیۡنَ هَاجَرُوۡا مِنۡ بَعۡدِ مَا فُتِنُوۡا ثُمَّ جٰهَدُوۡا وَ صَبَرُوۡۤا اِنَّ رَبَّكَ مِنۡ بَعۡدِهَا لَغَفُوۡرٌ رَّحِیۡمٌ (110) یَوۡمَ تَاۡتِیۡ کُلُّ نَفۡسٍ تُجَادِلُ عَنۡ نَّفۡسِهَا وَ تُوَفّٰی کُلُّ نَفۡسٍ مَّا عَمِلَتۡ وَ هُمۡ لَا یُظۡلَمُوۡنَ (111)

He who disbelieves in God after believing except if he is compelled and his heart adheres to belief, but those who open their chests to disbelief, the wrath of God is on them, and for them is a painful punishment. This is because they gave preference to this world over the Hereafter and God does not guide disbelievers. It is these people on whose hearts, ears and eyes God has set a seal and it is they who are negligent of the Hereafter. Surely, it is these people who shall be the losers in the Hereafter. (106-109)

Those who migrated after they had been put into trials, then undertook jihad and showed steadfastness, then after this, your Lord undoubtedly is most Forgiving and Ever-Merciful. On the day, when each soul will come speaking in its defence and each soul will get exactly what it had done and not the slightest injustice shall they suffer. (110-111)

Explanation

 مَنۡ کَفَرَ بِاللّٰهِ مِنۡ بَعۡدِ اِیۡمَانِهِۤ اِلَّا مَنۡ اُکۡرِهَ وَ قَلۡبُهُ مُطۡمَئِنٌّ بِالۡاِیۡمَانِ وَ لٰکِنۡ مَّنۡ شَرَحَ بِالۡکُفۡرِ صَدۡرًا فَعَلَیۡهِمۡ غَضَبٌ مِّنَ اللّٰهِ وَ لَهُمۡ عَذَابٌ عَظِیۡمٌ (106)22

This verse addresses those who in those times were being persecuted by the disbelievers. It is said that if such people say something from their tongues that may bring them out of this hardship but at the same time their hearts deeply adhere to faith, then they have this opportunity. But they cannot use this as an excuse to open their hearts to disbelief. If they do this, they will face God’s wrath and a great punishment. Their acceptance of faith has shown that the truth had become fully evident to them. After this, there is a possibility that a person may do something to protect his faith which may be counterproductive; however, there is no possibility that a person should totally forsake faith and fully adopt disbelief.

 ذٰلِكَ بِاَنَّهُمُ اسۡتَحَبُّوا الۡحَیٰوةَ الدُّنۡیَا عَلَی الۡاٰخِرَةِ وَ اَنَّ اللّٰهَ لَا یَهۡدِی الۡقَوۡمَ الۡکٰفِرِیۡنَ (107)23

The implication of this verse is that God guides only those who make guidance their objective, come what may. However, He does not guide those who being overwhelmed by hardships seek refuge in disbelief.

 اُولٰٓئِكَ الَّذِیۡنَ طَبَعَ اللّٰهُ عَلٰی قُلُوۡبِهِمۡ وَ سَمۡعِهِمۡ وَ اَبۡصَارِهِمۡ وَ اُولٰٓئِكَ هُمُ الۡغٰفِلُوۡنَ (108) 24

Such people as mentioned in this verse are neither able to reflect on the reality nor want to hear any sane voice nor are prepared to open their eyes to gain insight. The verse actually refers to the established practice of God about providing guidance. I have already alluded to it under verse 7 of Surah al-Baqarah.

لَاجَرَمَ اَنَّهُمۡ فِی الۡاٰخِرَةِ هُمُ الۡخٰسِرُوۡنَ (109)25

The expression لَا جَرَمَ means لا بد and محالة  لا and is meant to emphasize something. Yet in certain contexts and occasions carry the same stress as oaths do.

This verse states the obvious consequence of what is stated in earlier verses.

 ثُمَّ اِنَّ رَبَّكَ لِلَّذِیۡنَ هَاجَرُوۡا مِنۡ بَعۡدِ مَا فُتِنُوۡا ثُمَّ جٰهَدُوۡا وَ صَبَرُوۡا اِنَّ رَبَّكَ مِنۡ بَعۡدِهَا لَغَفُوۡرٌ رَّحِیۡمٌ (110)26

After referring to the fate of the coward, the valiant are mentioned. Migration here refers to the migration towards Abyssinia. Jihad here alludes to the brave attitude they adopted to remain steadfast on religion.

 یَوۡمَ تَاۡتِیۡ کُلُّ نَفۡسٍ تُجَادِلُ عَنۡ نَّفۡسِهَا وَ تُوَفّٰی کُلُّ نَفۡسٍ مَّا عَمِلَتۡ وَ هُمۡ لَا یُظۡلَمُوۡنَ (111)27

This is a reminder of the certainty of the Day of Judgement when people will face God and their matter would be justly decided by Him.

Section XI : Verses (112-124)

In the succeeding verses, the example of a settlement is cited in order to warn the Quraysh. If they do not change their attitude, they too will meet the fate as the one met by the settlement dwellers. Moreover, they are guided not to make things allowed or proscribed on the basis of their own desires. They should eat and consume the things God has allowed for them and not regard them as prohibited on the basis of their polytheistic superstitions. In this regard, it is also clarified that only those things were regarded as prohibited for the Jews which were regarded so in the religion of Abraham (sws) but they made certain things prohibited for their own selves because of their rebelliousness; they now ascribe this prohibition to the religion of Abraham (sws) whereas he neither had anything to do with Judaism nor with Christianity nor with the religion of the Idolaters. His religion was distinct from all of them and the Prophet (sws) has been directed to follow it. The observance of the Sabbath too related with the Jews and had nothing to do with the religion of Abraham (sws).

Readers may now proceed to study these verses:

Text and Translation

  وَ ضَرَبَ اللّٰهُ مَثَلًا قَرۡیَةً کَانَتۡ اٰمِنَةً مُّطۡمَئِنَّةً یَّاۡتِیۡهَا رِزۡقُهَا رَغَدًا مِّنۡ کُلِّ مَکَانٍ فَکَفَرَتۡ بِاَنۡعُمِ اللّٰهِ فَاَذَاقَهَا اللّٰهُ لِبَاسَ الۡجُوۡعِ وَ الۡخَوۡفِ بِمَا کَانُوۡا یَصۡنَعُوۡنَ (112) وَ لَقَدۡ جَآءَهُمۡ رَسُوۡلٌ مِّنۡهُمۡ فَکَذَّبُوۡهُ فَاَخَذَهُمُ الۡعَذَابُ وَ هُمۡ ظٰلِمُوۡنَ (113) فَکُلُوۡا مِمَّا رَزَقَکُمُ اللّٰهُ حَلٰلًا طَیِّبًا وَّ اشۡکُرُوۡا نِعۡمَتَ اللّٰهِ اِنۡ کُنۡتُمۡ اِیَّاهُ تَعۡبُدُوۡنَ (114) اِنَّمَا حَرَّمَ عَلَیۡکُمُ الۡمَیۡتَةَ وَ الدَّمَ وَ لَحۡمَ الۡخِنۡزِیۡرِ وَ مَاۤ اُهِلَّ لِغَیۡرِ اللّٰهِ بِهِ فَمَنِ اضۡطُرَّ غَیۡرَ بَاغٍ وَّ لَا عَادٍ فَاِنَّ اللّٰهَ غَفُوۡرٌ رَّحِیۡمٌ (115) وَ لَا تَقُوۡلُوۡا لِمَا تَصِفُ اَلۡسِنَتُکُمُ الۡکَذِبَ هَذَا حَلٰلٌ وَّ هَذَا حَرَامٌ لِّتَفۡتَرُوۡا عَلَی اللّٰهِ الۡکَذِبَ اِنَّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰهِ الۡکَذِبَ لَا یُفۡلِحُوۡنَ (116) مَتَاعٌ قَلِیۡلٌ وَّ لَهُمۡ عَذَابٌ اَلِیۡمٌ (117) وَ عَلَی الَّذِیۡنَ هَادُوۡا حَرَّمۡنَا مَا قَصَصۡنَا عَلَیۡكَ مِنۡ قَبۡلُ وَ مَا ظَلَمۡنٰهُمۡ وَ لٰکِنۡ کَانُوۡا اَنۡفُسَهُمۡ یَظۡلِمُوۡنَ (118) ثُمَّ اِنَّ رَبَّكَ لِلَّذِیۡنَ عَمِلُوا السُّوۡٓءَ بِجَهَالَةٍ ثُمَّ تَابُوۡا مِنۡ بَعۡدِ ذٰلِكَ وَ اَصۡلَحُوۡۤا اِنَّ رَبَّكَ مِنۡ بَعۡدِهَا لَغَفُوۡرٌ رَّحِیۡمٌ (119) اِنَّ اِبۡرٰهِیۡمَ کَانَ اُمَّةً قَانِتًا لِّلّٰهِ حَنِیۡفًا ؕ وَ لَمۡ یَكُ مِنَ الۡمُشۡرِکِیۡنَ (120) شَاکِرًا لِّاَنۡعُمِهِ اِجۡتَبٰهُ وَ هَدٰىهُ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ (121) وَ اٰتَیۡنٰهُ فِی الدُّنۡیَا حَسَنَةً وَ اِنَّهُ فِی الۡاٰخِرَةِ لَمِنَ الصّٰلِحِیۡنَ (122) ثُمَّ اَوۡحَیۡنَاۤ اِلَیۡكَ اَنِ اتَّبِعۡ مِلَّةَ اِبۡرٰهِیۡمَ حَنِیۡفًا وَ مَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ (123) اِنَّمَا جُعِلَ السَّبۡتُ عَلَی الَّذِیۡنَ اخۡتَلَفُوۡا فِیۡهِ وَ اِنَّ رَبَّكَ لَیَحۡکُمُ بَیۡنَهُمۡ یَوۡمَ الۡقِیٰمَةِ فِیۡمَا کَانُوۡا فِیۡهِ یَخۡتَلِفُوۡنَ (124)

 And God has cited the example of a settlement which was in peace and contentment. Its sustenance was reaching it with abundance from all sides. But it showed ingratitude to God’s favours. So, God made it taste the flavour of hunger because of its misdeeds and made it wear the apparel of fear. And a messenger came to them from among themselves; so, they rejected him. Thereby, a torment seized them and they were the ones who were unjust to their own selves. (112-113)

So, eat of the permissible and pure things that God has given you and be thankful to God’s favours, if you in fact only worship Him. He has only prohibited to you carrion, blood, pork and that on which the name of someone other than Him is invoked. Yet, he who is driven by necessity intending neither to be desirous nor to transgress, then God is Forgiving and Ever-Merciful. And on the basis of the lie that your tongues fabricate, do not say: “This is allowed and this is prohibited,” so that you impute falsehood to God. Those who impute falsehood to God shall never succeed. For them is a luxury of a few days and a painful doom. (114-117)

And those who became Jews, We also prohibited the same things to them which We have informed you of earlier and We have not been unjust to them; rather they have continued to be unjust to their own selves. (118)

As for those who commit a sin while being overcome by emotions and afterwards repent and correct themselves, then after this your Lord undoubtedly is very Gracious and Ever-Merciful. (119)

Indeed, Abraham was an ummah in his own self, obedient to God and devoted and he was not from among the polytheists. He was grateful to His favours. God chose him and guided him towards a straight path. And We granted him goodness in this world also and in the Hereafter as well he shall be from among the righteous. Then We sent this revelation to you: follow the way of Abraham who was fully devoted and was not among the polytheists. (120-123)

The Sabbath was imposed only on those who created differences in it. And your Lord shall indeed decide between them on the Day of Judgement in what they have been differing. (124)

Explanation

وَ ضَرَبَ اللّٰهُ مَثَلًا قَرۡیَةً کَانَتۡ اٰمِنَةً مُّطۡمَئِنَّةً یَّاۡتِیۡهَا رِزۡقُهَا رَغَدًا مِّنۡ کُلِّ مَکَانٍ فَکَفَرَتۡ بِاَنۡعُمِ اللّٰهِ فَاَذَاقَهَا اللّٰهُ لِبَاسَ الۡجُوۡعِ وَ الۡخَوۡفِ بِمَا کَانُوۡا یَصۡنَعُوۡنَ (112)28

The word قَرۡیَةً refers to a central settlement which has its own ancillaries. Though it is not named, concomitant indications show that it refers to Saba. At a number of instances in the Qur’an, the example of this settlement is cited before the people of Makkah. Thus, for example, verses 15-20 of Surah Saba discuss it. This city was immensely blessed by God. It had rows of trees and orchards on both sides of its pathways; it had a canal and fountains too but its inhabitants were ungrateful to God. As a consequence, the punishment of God appeared in the form of a great flood and utterly destroyed everyone.

Consider the sentence: فَاَذَاقَهَا اللّٰهُ لِبَاسَ الْجُوْعِ وَالْخَوْفِ. Some of its parts are suppressed in accordance with linguistic principles. If they are revealed, the whole discourse will be to the effect: فَاَذَاقَهَا اللّٰهُ طُعْمَ الْجُوْعِ وَ اَلْبَسَهَا لِبَاسَ الْخَوْفِ. In other words, God made them taste the flavour of hunger because of their misdeeds and made them wear the apparel of fear instead of that of peace.

 وَ لَقَدۡ جَآءَهُمۡ رَسُوۡلٌ مِّنۡهُمۡ فَکَذَّبُوۡهُ فَاَخَذَهُمُ الۡعَذَابُ وَ هُمۡ ظٰلِمُوۡنَ (113)29

Their destruction referred to in the verse was because of their own ingratitude.

 فَکُلُوۡا مِمَّا رَزَقَکُمُ اللّٰهُ حَلٰلًا طَیِّبًا وَّ اشۡکُرُوۡا نِعۡمَتَ اللّٰهِ اِنۡ کُنۡتُمۡ اِیَّاهُ تَعۡبُدُوۡنَ (114) 30

By reminding the people of Makkah of the fate of the people of Saba, they are told that they too should consume of God’s pure and wholesome things and thank Him for His favours if they truly worship Him. It may be kept in mind here that there was great similarity between the people of Makkah and those of Saba. If we read what is said earlier about the latter and compare it with what is said in verse 57 of Surah al-Qasas31 in praise of the former, this similarity becomes evident. Just as the people of Saba lived in peace and comfort, the people of Makkah too led similar lives. Because this city had the house of God in it, it was blessed with peace and tranquillity. No one could dare attack this sacred city. Trade caravans would come to it from all over the country without feeling any danger or threat and would become a means of its development and prosperity. Even the caravans of the people of Makkah would travel far and wide in every season without any threat or danger. They were actually provided with protection by the Bedouin tribes to show them the way let alone any harm being inflicted on them. This was purely because they were custodians of the House of God. The obligation they owed to these favours was to be grateful to God for blessing them with them. On the contrary, they got incriminated with polytheism and sacrificed the animals given to them by God at the altars of their idols and deities; under their superstitious beliefs, they became the final authority in regarding them to be permissible or prohibited. In this way, they became guilty of the sin of ingratitude like the people of Saba and reached a similar fate.

To understand the real meaning of “if you in fact only worship Him,” it should be kept in mind that in spite of getting entangled in all types of evil practices of polytheism, they still claimed that they only worshipped God. They said that their idols were the near and favoured ones of God. If they are pleased, hey could intercede with God and procure for the Quraysh anything they wanted. It was because of this notion that they presented offerings to them and would dedicate animals to them. Those animals were regarded as sacred such that neither was their meat and milk allowed to be consumed nor could they be used as a means of transport. The Qur’an has dispelled this misconception here: if they claim to be worshippers of God alone, only He should be thanked for the favours He has provided. They should neither ascribe these favours to others nor present offerings to them and also not regard what is lawful and what is not because of them.

اِنَّمَا حَرَّمَ عَلَیۡکُمُ الۡمَیۡتَةَ وَ الدَّمَ وَ لَحۡمَ الۡخِنۡزِیۡرِ وَ مَاۤ اُهِلَّ لِغَیۡرِ اللّٰهِ بِهِ فَمَنِ اضۡطُرَّ غَیۡرَ بَاغٍ وَّ لَا عَادٍ فَاِنَّ اللّٰهَ غَفُوۡرٌ رَّحِیۡمٌ (115)32

 The condition mentioned in this verse refers to the fact that a person should not take undue advantage of compelling circumstances and lavishly start consuming what is prohibited. Readers can look up more details of this aspect under verse 3 of Surah al-Ma’idah and verse 145 of Surah al-An‘am.

 وَ لَا تَقُوۡلُوۡا لِمَا تَصِفُ اَلۡسِنَتُکُمُ الۡکَذِبَ هَذَا حَلٰلٌ وَّ هَٰذَا حَرَامٌ لِّتَفۡتَرُوۡا عَلَی اللّٰهِ الۡکَذِبَ اِنَّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰهِ الۡکَذِبَ لَا یُفۡلِحُوۡنَ (116) 33

The words وَ لَا تَقُوۡلُوۡا لِمَا تَصِفُ اَلۡسِنَتُکُمُ الۡکَذِبَ imply that they only have baseless claims about these things and do not have any solid proof from God.

The words وَ لَا تَقُوۡلُوۡا لِمَا تَصِفُ اَلۡسِنَتُکُمُ الۡکَذِبَ imply that regarding something to be permissible or prohibited out of one’s own desire is not an ordinary thing. It finally culminates in imputing falsehood to God, which is a heinous crime.

 مَتَاعٌ قَلِیۡلٌ وَّ لَهُمۡ عَذَابٌ اَلِیۡمٌ (117)34

This verse is an explanation of لَا یُفۡلِحُوۡنَ of the previous verse. In other words, those who impute falsehood to God only have the transient life of this world and its peace and comfort. After that, they will undergo a painful punishment until eternity.

 وَ عَلَی الَّذِیۡنَ هَادُوۡا حَرَّمۡنَا مَا قَصَصۡنَا عَلَیۡكَ مِنۡ قَبۡلُ وَ مَا ظَلَمۡنٰهُمۡ وَ لٰکِنۡ کَانُوۡا اَنۡفُسَهُمۡ یَظۡلِمُوۡنَ (118)35

The verse implies that originally the same things were prohibited to the Jews as the ones spelled out in verse 115. Then they prohibited some more things on themselves out of their own desire. As a result, God made these things prohibited to them as a punishment of this rebelliousness. God was never unjust to them; rather they themselves were responsible for this injustice. This has been explained under verse 160 of Surah al-Nisa’. Readers may look it up.

 ثُمَّ اِنَّ رَبَّكَ لِلَّذِیۡنَ عَمِلُوا السُّوۡٓءَ بِجَهَالَةٍ ثُمَّ تَابُوۡا مِنۡ بَعۡدِ ذٰلِكَ وَ اَصۡلَحُوۡا اِنَّ رَبَّكَ مِنۡ بَعۡدِهَا لَغَفُوۡرٌ رَّحِیۡمٌ (119)36

After the warnings sounded in the previous verses, this verse gives glad tidings by addressing the Prophet (sws): those who have remained entangled in the biases of their mistakes and ignorance still have a chance to salvage themselves. His Lord will forgive people who sinned because of ignorance and then repented and reformed themselves. The implication is that in the period before his arrival if people disobeyed God and then repented and mended their affairs, they still have a chance to earn God’s mercy and forgiveness. Unfortunate are the people who do not benefit from this opportunity.

 اِنَّ اِبۡرٰهِیۡمَ کَانَ اُمَّةً قَانِتًا لِّلّٰهِ حَنِیۡفًا ؕ وَ لَمۡ یَكُ مِنَ الۡمُشۡرِکِیۡنَ (120)37

To support their religious innovations, the Jews, the Christians and the Idolaters would ascribe them to Abraham (sws). Each of these groups would claim that it is following his ways and obeying his directives regarding what is permissible and what is prohibited. The Christians, who had made the swine as permissible, claimed that they were only following Abraham (sws). As for the Idolaters, they had gone even farther. They regarded themselves to be the sole heirs of Abraham’s religion; instead of evaluating their own selves, they had the audacity to blame the Prophet (sws) they he had deviated from the way of Abraham (sws) and not following his directives regarding what is permissible and what is prohibited and was in fact treading on his own unique way. This verse has responded to all these objections by saying that Abraham (sws) was an ummah (community) in his own right, obedient to God and devoted to Him and he was not from among the Idolaters. In verse 67 of Surah Al-i ‘Imran, the words used are: مَا كَانَ اِبْرٰهِيْمُ يَهُوْدِيًّا وَّلَا نَصْرَانِيًّا وَّلٰكِنْ كَانَ حَنِيْفًا مُّسْلِمًا (Abraham was neither a Jew nor a Christian; in fact, he was a devoted Muslim).

The word ummah, on the one hand, expresses the unique stature of Abraham (sws) implying he did not belong to any of these three communities and was a devoted Muslim distinct from them. On the other hand, it also points to the comprehensive and central position blessed to him by God because he was not just an individual, he was the founder of an ummah.

شَاکِرًا لِّاَنۡعُمِهِ اِجۡتَبٰهُ وَ هَدٰىهُ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ (121)38

The verse praises the grateful nature of Abraham (sws). The implication is that he was not like the Idolaters who ascribed all their favours to idols and in this way were ungrateful to God. It was because of this grateful attitude of theirs that God chose him to be a prophet and guided him to the straight path.

 وَ اٰتَیۡنٰهُ فِی الدُّنۡیَا حَسَنَةً وَ اِنَّهُ فِی الۡاٰخِرَةِ لَمِنَ الصّٰلِحِیۡنَ (122)39

The implication was that in this world too, Abraham (sws) was granted a position of authority so that he virtually became a ruler and in the hereafter too he would attain a great status.

 ثُمَّ اَوۡحَیۡنَاۤ اِلَیۡكَ اَنِ اتَّبِعۡ مِلَّةَ اِبۡرٰهِیۡمَ حَنِیۡفًا وَ مَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ (123)40

The implication of this verse is that all these Jews, Christians and Idolaters who claim to be followers of Abraham’s (sws) religion are absolute liars. However, the Prophet (sws) must follow the religion of Abraham (sws). Thus his way is the way of Abraham (sws).

 اِنَّمَا جُعِلَ السَّبۡتُ عَلَی الَّذِیۡنَ اخۡتَلَفُوۡا فِیۡهِ وَ اِنَّ رَبَّكَ لَیَحۡکُمُ بَیۡنَهُمۡ یَوۡمَ الۡقِیٰمَةِ فِیۡمَا کَانُوۡا فِیۡهِ یَخۡتَلِفُوۡنَ (124)41

This is the answer to an objection raised by the Jews on the Prophet (sws). They alleged that he did not respect the Sabbath. The Qur’an has responded to this by saying that respecting the Sabbath is not any part of Abraham’s (sws) religion. It related to the Jews solely and they too violated its sanctity by creating differences in it. Now these differences will be settled on the Day of Judgement. The differences they had among themselves regarding the Sabbath are very extensive in their detail and citing them is beyond the scope of this exegesis.

Section XII: Verses (125-128)

This is the closing section of the surah. The Prophet (sws) and the Muslims are directed to adhere to God’s religion and be steadfast in facing hardships that come their way. At the same time, the way to acquire patience is delineated and glad tidings are given to them that God’s affection and companionship is reserved for the righteous and it is they who will succeed in the Hereafter.

Readers may proceed to study the verses.

Text and Translation

اُدۡعُ اِلٰی سَبِیۡلِ رَبِّكَ بِالۡحِکۡمَةِ وَ الۡمَوۡعِظَةِ الۡحَسَنَةِ وَ جَادِلۡهُمۡ بِالَّتِیۡ هِیَ اَحۡسَنُ اِنَّ رَبَّكَ هُوَ اَعۡلَمُ بِمَنۡ ضَلَّ عَنۡ سَبِیۡلِهِ وَ هُوَ اَعۡلَمُ بِالۡمُهۡتَدِیۡنَ (125) وَ اِنۡ عَاقَبۡتُمۡ فَعَاقِبُوۡا بِمِثۡلِ مَا عُوۡقِبۡتُمۡ بِهِ وَ لَئِنۡ صَبَرۡتُمۡ لَهُوَ خَیۡرٌ لِّلصّٰبِرِیۡنَ (126) وَ اصۡبِرۡ وَ مَا صَبۡرُكَ اِلَّا بِاللّٰهِ وَ لَا تَحۡزَنۡ عَلَیۡهِمۡ وَ لَا تَكُ فِیۡ ضَیۡقٍ مِّمَّا یَمۡکُرُوۡنَ (127) اِنَّ اللّٰهَ مَعَ الَّذِیۡنَ اتَّقَوۡا وَّ الَّذِیۡنَ هُمۡ مُّحۡسِنُوۡنَ (128)

 Call to the path of your Lord with wisdom and with sound advice and debate with them in a refined manner. Indeed your Lord knows full well who has drifted from His path and also knows very well those also who are guided. If you seek revenge, only seek it in proportion with what you have been inflicted with and if you show patience, this is a lot better for those who show patience. And show patience and you can acquire patience only through God. And do not grieve on them and do not fret over the schemes they are plotting. Indeed, God is with those who adhered to piety and those who are thorough in their deeds. (125-128)

Explanation

اُدۡعُ اِلٰی سَبِیۡلِ رَبِّكَ بِالۡحِکۡمَةِ وَ الۡمَوۡعِظَةِ الۡحَسَنَةِ وَ جَادِلۡهُمۡ بِالَّتِیۡ هِیَ اَحۡسَنُ اِنَّ رَبَّكَ هُوَ اَعۡلَمُ بِمَنۡ ضَلَّ عَنۡ سَبِیۡلِهِ وَ هُوَ اَعۡلَمُ بِالۡمُهۡتَدِیۡنَ (125)42

This verse addresses the Prophet (sws) and through him his companions.

The word الۡحِکۡمَةِ here means arguments and proofs and الۡمَوۡعِظَةِ الۡحَسَنَةِ means reminding the addressees in an affectionate way. These are the two principles that are the foundations of preaching. Whatever a person utters should be based on reasoning and he should be very affectionate and sincere in his conversation and not force and impose his view on others. This style expresses his sympathy for the addressee and inclines the latter’s heart to hear the words of his well-wisher. Nonetheless, the stubborn do not budge even after this affection; yet this is the correct way.

This directive was needed because the attitude of the Prophet’s adversaries had become very antagonizing and they now had to reckon with his companions who were organized as a group. In such circumstances, it was possible that these companions adopt a very aggressive attitude in return and this could negatively affect the message of the Prophet (sws). Thus in order to protect it from any untoward outcome, this directive was given.

The Prophet (sws) and his companions are further directed to debate and argue with their addressees in a refined way. If they adopt a provocative and aggressive attitude, the companions should not retaliate even more aggressively; they should adopt a polite attitude. In verse 53 of Surah Bani Isra’il, it has been explained thus: وَ قُلۡ لِّعِبَادِیۡ یَقُوۡلُوا الَّتِیۡ هِیَ اَحۡسَنُ ؕ اِنَّ الشَّیۡطٰنَ یَنۡزَغُ بَیۡنَهُمۡ ؕ اِنَّ الشَّیۡطٰنَ کَانَ لِلۡاِنۡسَانِ عَدُوًّا مُّبِیۡنًا.43

The sentence اِنَّ رَبَّکَ هُوَ اَعۡلَمُ بِمَنۡ ضَلَّ عَنۡ سَبِیۡلِهِ وَ هُوَ اَعۡلَمُ بِالۡمُهۡتَدِیۡنَ urges the Prophet (sws) to consign the matter to God in these circumstances. He knows both the guided and those who have gone astray. He will deal with each in the manner he deserves. The responsibility of a preacher is to just convey his message. If he has fulfilled this responsibility, he has done what was required of him. The rest is God’s domain.

 وَ اِنۡ عَاقَبۡتُمۡ فَعَاقِبُوۡا بِمِثۡلِ مَا عُوۡقِبۡتُمۡ بِهِ وَ لَئِنۡ صَبَرۡتُمۡ لَهُوَ خَیۡرٌ لِّلصّٰبِرِیۡنَ (126)44

The style adopted in the expression بِهِ فَعَاقِبُوۡا بِمِثۡلِ مَا عُوۡقِبۡتُمۡ is similar to that of دِنَّاهُمْ كَمَا دَانُوا (we paid them back in the same coins), the words كَمَا دَانُوا obviously mean كَمَا فَعَلُوا but merely for the sake of mujanasah (similarity of words), the expression كَمَا دَانُوا is used instead of كَمَا فَعَلُوا. In other words, retaliation should be equal to the harm inflicted. It should never exceed it. Moreover, abstaining from prohibited things must be observed by a person in this retaliation in all circumstances. If a person’s adversary abuses him, he should not abuse him in return. The retaliation must never be against good conduct and morality.

The verse goes on to say that since this stage of the Prophet’s preaching mission is very precarious and not every one can observe its limits. If these limits are crossed, it will harm the objectives of this mission and thus it is better if patience is exercised. The fruits of patience are immense and cannot be found if one undertakes retaliation.

It may be kept in mind that these directives were given at the time when Muslims were targets of oppression and injustice at the hands of their opponents. They do not relate to the period when a formal state of the Muslims had been formed. The sphere of authority of such a state is entirely different. Its details have been discussed in the previous surahs, in particular, Surah al-Anfal. More details are coming up in the Madinan surahs ahead.

 وَ اصۡبِرۡ وَ مَا صَبۡرُكَ اِلَّا بِاللّٰهِ وَ لَا تَحۡزَنۡ عَلَیۡهِمۡ وَ لَا تَكُ فِیۡ ضَیۡقٍ مِّمَّا یَمۡکُرُوۡنَ (127)45

Though in the literal sense the verse addresses the Prophet (sws), yet in reality the companions too are addressed, as was pointed out in the previous verse. It is as if through his person, all Muslims are being guided. The verse not only directs them to show patience, it also gives them a strategy: this patience cannot be attained without a strong relationship with God and the way that leads to this relationship is to keep Him in remembrance. The best form of this is the ritual of the prayer. It is for this reason that at other instances, diligence in the prayer, in particular the tahajjud one, is mentioned together with the directive of exercising patience.

 اِنَّ اللّٰهَ مَعَ الَّذِیۡنَ اتَّقَوۡا وَّ الَّذِیۡنَ هُمۡ مُّحۡسِنُوۡنَ (128)46

This verse promises God’s help and gives glad tidings of the victory of Islam and the Muslims in the end. The word مُّحۡسِنُوۡنَ refers to people who worship and obey God in such a way as if they are seeing Him. It is such people who have God’s companionship and, as a result, it is they who will triumph in the hereafter.

We now come to the end of this surah’s exegesis.

 أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ  وَآخِرُ دَعْوَاهُمْ (and our last prayer is that gratitude be to God, Lord of the world)

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1. And bear in mind the day when We shall raise forth a witness from each community. Then those who would have disbelieved will neither be given permission to present an excuse nor would they be requested to please God.

2. And when those who would have been guilty of oppression, see the torment it will not be eased from them nor will they be granted reprieve.

3. 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.”

4. And on that day, they will concede defeat before God and the falsehood they were fabricating, all of it will vanish.

5. Those who disbelieved and stopped people from the path of God, We shall increase torment after torment for them because of the disorder they had been working.

6. And bear in mind the day when We shall raise a witness from within each community over them and We shall raise you as a witness over these people. And We have revealed the Book to you to fully explain everything and it is a guide and mercy and glad tidings for the obedient.

7. Indeed, God directs you to justice, virtue and to give to the kin and stops you from lewdness, evil and rebelliousness. He counsels you so that you receive a reminder.

8. And fulfil your promise with God when you have solemnized it and do not break your oaths after strongly swearing them even though you have made God their witness. Indeed, God knows what you do.

9. And do not be like that woman who strongly spun her thread and then herself tore it up into shreds. You make your oaths a means of disorder between one another for fear that one nation may move ahead from another. God is testing you through this. And on the Day of Judgement, He shall fully make evident to you what you are differing in.

10. And had God wanted, He would have made you into one community but He leads astray whomsoever He wants and guides whomsoever He wants. And you will certainly be questioned about whatever you are doing.

11. And do not make your oaths a means of mutual deception lest a firmly grounded step is undone and you are made to taste the flavour of torment because you stopped [people from] the path of God, and for you is a great punishment.

12. And do not sell God’s covenant for a paltry price. Whatever is with God is better for you, if you know.

13. Whatever you have shall finish and whatever is with God shall remain. And We shall give the best reward to those who remain steadfast for what they had been doing.

14. Whoever does a good deed whether a man or a woman, if that person adheres to faith, We shall make that person lead a life of purity and shall reward such people in a good way for what they had being doing.

15. So when you read out the Qur’an, seek refuge of God from Satan the accursed.

16. He has no power on those who have professed faith and who trust their Lord. He has power only on those who befriend him and associate partners with God.

17. And when We reveal one verse in place of another – and God knows full well what He reveals – they say: “You are one who fabricates.” In fact, most of them do not know have knowledge.

18. Say: The Holy Spirit has revealed this from your Lord with the truth so that it may keep the believers steadfast and be a guide and a glad tiding for the obedient.

19. And We very well know that these people say: “A person actually teaches him.” The language of the person they ascribe this to is non-Arabic and this language is eloquent Arabic.

20. Indeed, God will not make those succeed who do not believe in God’s revelations and for them is a painful doom.

21. It is those people who are fabricating lies who are not believing in God’s revelations and it is they who are in fact liars.

22. He who disbelieves in God after believing except if he is compelled and his heart adheres to belief, but those who open their chests to disbelief, the wrath of God is on them and for them is a painful punishment.

23. This is because they gave preference to this world over the Hereafter and God does not guide disbelievers.

24. It is these people on whose hearts, ears and eyes God has set a seal and it is they who are negligent of the Hereafter.

25. Surely, it is these people who shall be the losers in the Hereafter.

26. Those who migrated after they had been put into trials, then undertook jihad and showed steadfastness, then after this, your Lord undoubtedly is most Forgiving and Ever-Merciful.

27. On the day, when each soul will come speaking in its defence and each soul will get exactly what it had done and not the slightest injustice shall they suffer.

28. And God has cited the example of a settlement which was in peace and contentment. Its sustenance was reaching it with abundance from all sides. But it showed ingratitude to God’s favours. So, God made it taste the flavour of hunger because of its misdeeds and made it wear the apparel of fear.

29. And a messenger came to them from among themselves; so, they rejected him. Thereby, a torment seized them and they were the ones who were unjust to their own selves.

30. So, eat of the permissible and pure things that God has given you and be thankful to God’s favours, if you in fact only worship Him.

31. اَوَ لَمۡ نُمَکِّنۡ لَّهُمۡ حَرَمًا اٰمِنًا یُّجۡبٰۤی اِلَیۡهِ ثَمَرٰتُ کُلِّ شَیۡءٍ رِّزۡقًا مِّنۡ لَّدُنَّا وَ لٰکِنَّ اَکۡثَرَهُمۡ لَا یَعۡلَمُوۡنَ (did We not firmly plant them in a safe sanctuary towards which the produce of everything is being drawn to? But most of them do not know this.)

32. He has only prohibited to you carrion, blood, pork and that on which the name of someone other than Him is invoked. Yet, he who is driven by necessity intending neither to be desirous nor to transgress, then God is Forgiving and Ever-Merciful.

33. And on the basis of the lie that your tongues fabricate, do not say: “This is allowed and this is prohibited,” so that you impute falsehood to God. Those who impute falsehood to God shall never succeed.

34. For them is a luxury of a few days and a painful doom.

35. And those who became Jews, We also prohibited the same things to them which We have informed you of earlier and We have not been unjust to them; rather they have continued to be unjust to their own selves.

36. As for those who commit a sin while being overcome by emotions and afterwards repent and correct themselves, then after this your Lord undoubtedly is very Gracious and Ever-Merciful.

37. Indeed, Abraham was an ummah in his own self, obedient to God and devoted and he was not from among the polytheists.

38. He was grateful to His favours. God chose him and guided him towards a straight path.

39. And We granted him goodness in this world and in the Hereafter as well he shall be from among the righteous.

40. Then We sent this revelation to you: follow the way of Abraham who was fully devoted and was not among the polytheists.

41. The Sabbath was imposed only on those who created differences in it. And your Lord shall indeed decide between them on the Day of Judgement in what they have been differing.

42. Call to the path of your Lord with wisdom and with sound advice and debate with them in refined manner. Indeed your Lord knows full well who has drifted from His path and also knows very well those also who are guided.

43. And tell My servants: Say only that which is better. Indeed, Satan keeps implanting evil suggestions among them. Indeed, Satan is an open enemy of human beings.

44. If you people seek revenge, only seek it in proportion with what you have been inflicted with and if you show patience, this is a lot better for those who show patience.

45. And show patience and you can acquire patience only through God. And do not grieve on them and do not fret over the schemes they are plotting.

46. Indeed, God is with those who adhered to piety and those who are thorough in their deeds.