In verse 41 of the previous surah, Surah al-Ra‘d, the Quraysh were threatened by the words “Do they not see that We are closing in upon this territory by reducing it from its borders?” while the Muslims were given glad tidings of success. However, in both cases, the style adopted was of the nature of insinuation. In this surah, this warning and these glad tidings are stated in a rather explicit way. It is made evident to the Quraysh that there is no basis either in the earth or in the heavens for the message of evil that they stand for in the current conflict between truth and evil in the land of Makkah. It is like an evil tree that has grown from garbage and dirt. It does not have any roots and can be easily extracted from the ground. It can only remain intact if there is no one to uproot it and not because it is firmly grounded. Now God has sent those who can pull it out and very soon it will be dispensed with. On the other hand, the example of Islam’s message is that of an evergreen tree which is very deeply rooted and whose branches are spread in the sky. God will strengthen the believers not only in this world but also in the hereafter provided they persevere on their task of delivering the truth and fight the trials that they face in this way by trusting God.

Those aspects of the anecdotes of Moses (sws) and other prophets are hinted at which reinforce the actual theme. At the end, the anecdote of Abraham (sws) is cited. The reason of his migration from his homeland to the desolate desert of Arabia is referred to and the supplication he offered for this land is alluded to. Also stated is his heart’s desire when he was settling his progeny in this land and what he wanted his Lord to do for him. The purpose is to mirror the history of the Quraysh to them so that they can estimate what was expected of them and what they have actually become.

Though this introduction is sufficient to study the structural coherence in the surah, I will still analyze its meanings:

Analysis of Meanings

Verses (1-4): The Prophet (sws) is addressed and told that the Qur’an has been revealed so that he can take people out from the darkness of their evil beliefs and misdeeds to the light of true faith and righteous deeds. After that the fate of people who will reject it is stated. The Quraysh are threatened that by revealing the Qur’an in their tongue, God has conclusively delivered the truth to them. The Prophet (sws) is assured that it is God’s grace which is instrumental in people accepting faith. He will give whatever a person deserves. As for the Prophet (sws), his responsibility is to only deliver the message.

Verses (5-17): It is stated that Moses (sws) and other prophets too came with the same objective, and they had to face a lot of hardships in this cause. However, they showed perseverance and steadfastness. God rewarded them for this behaviour by granting them dominance and by destroying their enemies. The purpose of narrating these anecdotes is to explain to the Prophet (sws) and his companions that ultimately they too will remain dominant in this conflict. But they must show perseverance in the initial phases and gratitude in the last phase.

Verses (18-22): The fate of the disbelievers and the idolaters in the hereafter is depicted. All their efforts will end up in vain and will just vanish in the air. Leaders and their followers will mutually curse one another. So much so, Satan will disown his followers too. He will tell them to curse themselves instead of cursing him because they themselves are responsible for their misfortune.

Verses (23-27): On the other hand, the believers in the hereafter will greet and congratulate each other. Just as God through His profound and forceful word made them succeed in the previous world, He will make them succeed in the hereafter too.

Verses (28-34): The leaders of the Quraysh are warned that they used God’s favours as a means for their disbelief and polytheism and in this way led their people to Hell. In this regard, Muslims too are urged to be diligent in the prayer and spend for the cause of God openly and secretly. The purpose of this advice is to guide the Muslims that it is this prayer which will vouch for their veracity before God and it was to fulfil this objective that Abraham (sws) settled his progeny in a desolate piece of land, as is mentioned ahead.

Verses (35-41): The supplications made by Abraham (sws) are referred to which he made before God for the land of Makkah where he had migrated to Makkah and for his children who were being settled there by him. The purpose is to make evident to the Quraysh that the whole life that they are leading is totally against the supplications and desires of Abraham (sws). If anyone is fulfilling his objective, it is Prophet Muhammad (sws) and his followers. However, the Quraysh have become their avowed enemies.

Verses (42-52): This concluding section of the surah is replete with warnings.

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Section I: Verses (1-4)

Text and Translation

بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ

الٓرٰ کِتٰبٌ اَنۡزَلۡنٰهُ اِلَیۡكَ لِتُخۡرِجَ النَّاسَ مِنَ الظُّلُمٰتِ اِلَی النُّوۡرِ بِاِذۡنِ رَبِّهِمۡ اِلٰی صِرَاطِ الۡعَزِیۡزِ الۡحَمِیۡدِ (1) اللّٰهِ الَّذِیۡ لَهُ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ وَ وَیۡلٌ لِّلۡکٰفِرِیۡنَ مِنۡ عَذَابٍ شَدِیۡدِ (2) الَّذِیۡنَ یَسۡتَحِبُّوۡنَ الۡحَیٰوةَ الدُّنۡیَا عَلَی الۡاٰخِرَةِ وَ یَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰهِ وَ یَبۡغُوۡنَهَا عِوَجًا اُولٰٓئِكَ فِیۡ ضَلٰلٍۭ بَعِیۡدٍ (3) وَ مَاۤ اَرۡسَلۡنَا مِنۡ رَّسُوۡلٍ اِلَّا بِلِسَانِ قَوۡمِهِ لِیُبَیِّنَ لَهُمۡ فَیُضِلُّ اللّٰهُ مَنۡ یَّشَآءُ وَ یَهۡدِیۡ مَنۡ یَّشَآءُ وَ هُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ (4)

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

This is Surah Alif Lam Ra. This is the Book We have revealed to you so that you may bring out people from expansive darkness into light with the permission of their Lord to the path of the God Who is powerful; has all praiseworthy attributes . The God to Whom belongs whatever is in the heavens and the earth and for the disbelievers, there is destruction through a severe torment . For those who give preference to the life of this world over the Hereafter and stop [people] from the way of God and want to create diversion in it. These people have deviated far from the truth . And whichever messenger We sent, We sent in the language of his nation so that he can make them fully understand. Thus whomsoever God wants, He leads him astray and guides whomsoever He wants. And He is Powerful and Wise. (1-4)

Explanation

الٓرٰ کِتٰبٌ اَنۡزَلۡنٰهُ اِلَیۡكَ لِتُخۡرِجَ النَّاسَ مِنَ الظُّلُمٰتِ اِلَی النُّوۡرِ بِاِذۡنِ رَبِّهِمۡ اِلٰی صِرَاطِ الۡعَزِیۡزِ الۡحَمِیۡدِ (1)1

I have comprehensively dealt with the isolated letters (huruf al-muqatta‘at) as the beginning of Surah al-Baqarah.

Expansive darkness here refers to the darkness of faith and deeds and light here refers to the light of faith and righteous deeds. There are thousands of paths which lead astray; however, the path of guidance is just one. For this reason, the word used for darkness occurs in the plural and that for light in the singular.

The verse says that only they will be led to light from darkness who are provided its urge from God. It is He Who will guide those who are worthy of being guided and will let those wander in darkness who deserve this. The implication is that the responsibility of the prophet is to only communicate the message; bringing them to the path of truth is not his duty.

The last part of the verse “to the path of the God Who is powerful; has all praiseworthy attributes” explains the word “light.” It refers to the path that leads to God Who has these attributes. Since God is powerful, one should only fear Him and since he has all praiseworthy attributes, only He deserves to be praised and all hopes should be pinned on him.

 اللّٰهِ الَّذِیۡ لَهُ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ وَ وَیۡلٌ لِّلۡکٰفِرِیۡنَ مِنۡ عَذَابٍ شَدِیۡدِ (2) الَّذِیۡنَ یَسۡتَحِبُّوۡنَ الۡحَیٰوةَ الدُّنۡیَا عَلَی الۡاٰخِرَةِ وَ یَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰهِ وَ یَبۡغُوۡنَهَا عِوَجًا اُولٰٓئِكَ فِیۡ ضَلٰلٍۭ بَعِیۡدٍ (3)2

The verse points to their real reason of rejection: they are not ready to give up their personal interests for the sake of the hereafter. Thus not only have they themselves turned away from the path of God, they also try as much as they can to stop others from it. They also try to contort the path that leads to God to take it to their alleged deities and try to persuade people that if they want to reach God, it is through these side-ways.

 وَ مَاۤ اَرۡسَلۡنَا مِنۡ رَّسُوۡلٍ اِلَّا بِلِسَانِ قَوۡمِهِ لِیُبَیِّنَ لَهُمۡ فَیُضِلُّ اللّٰهُ مَنۡ یَّشَآءُ وَ یَهۡدِیۡ مَنۡ یَّشَآءُ وَ هُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ (4)3

This verse states God’s favour to the Arabs. The purpose is to make them realize that they should give due regard to this favour of being sent a messenger and book in their own language.

The verse implies that as far as the Prophet (sws) is concerned, his job is to fully deliver the truth – which he has already done and is still doing. As far as people accepting faith is concerned, it depends on the will of God and He is powerful and wise. His will is governed by His wisdom. Those who deserve guidance according to His wisdom will be guided and vice versa. If a person uses his innate abilities, he is provided with a further urge and thirst for guidance and if someone does not give them due regard, the guidance which is given to them is taken away, what to speak of being guided further. This established practice of God has been referred at a number of instances in this exegesis.

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Section II: Verses (5-8)

In this section, the anecdote of Moses (sws) is alluded to. He was also sent to bring out his people from darkness to light. Thus he fulfilled this responsibility and with God’s help he liberated them from the shackles of the Pharaoh and his people. Moses (sws) is also informed of this decision of God that if he gives due regard to God’s favour and remains grateful, he will be blessed further. On the other hand, if he is ungrateful, he will face God’s stern punishment. The purpose of this reminder was to warn the Jews who had started to openly support the Quraysh against Islam. Just as the Jews had forgotten the teachings of Abraham (sws), they had also shut off their ears to the teachings of Moses (sws).

Readers may now proceed to study the verses.

Text and Translation

وَ لَقَدۡ اَرۡسَلۡنَا مُوۡسٰی بِاٰیٰتِنَاۤ اَنۡ اَخۡرِجۡ قَوۡمَكَ مِنَ الظُّلُمٰتِ اِلَی النُّوۡرِ وَ ذَکِّرۡهُمۡ بِاَیّٰىمِ اللّٰهِ اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّکُلِّ صَبَّارٍ شَکُوۡرٍ (5) وَ اِذۡ قَالَ مُوۡسٰی لِقَوۡمِهِ اذۡکُرُوۡا نِعۡمَةَ اللّٰهِ عَلَیۡکُمۡ اِذۡ اَنۡجٰکُمۡ مِّنۡ اٰلِ فِرۡعَوۡنَ یَسُوۡمُوۡنَکُمۡ سُوۡٓءَ الۡعَذَابِ وَ یُذَبِّحُوۡنَ اَبۡنَآءَکُمۡ وَ یَسۡتَحۡیُوۡنَ نِسَآءَکُمۡ وَ فِیۡ ذٰلِکُمۡ بَلَآءٌ مِّنۡ رَّبِّکُمۡ عَظِیۡمٌ (6) وَ اِذۡ تَاَذَّنَ رَبُّکُمۡ لَئِنۡ شَکَرۡتُمۡ لَاَزِیۡدَنَّکُمۡ وَ لَئِنۡ کَفَرۡتُمۡ اِنَّ عَذَابِیۡ لَشَدِیۡدٌ (7) وَ قَالَ مُوۡسٰۤی اِنۡ تَکۡفُرُوۡۤا اَنۡتُمۡ وَ مَنۡ فِی الۡاَرۡضِ جَمِیۡعًا فَاِنَّ اللّٰهَ لَغَنِیٌّ حَمِیۡدٌ (8)

And We had sent Moses with Our signs : “Bring out your people from darkness into light and remind them of the memorable days of God .” Indeed, there are great signs in them for those who are steadfast and grateful. (5)

And recall when Moses said to his nation: “Remember the favour of God on your selves that He delivered you from the people of the Pharaoh who would afflict you with extremely grave torments and would slaughter your sons and let your women live. And there indeed was a great trial in this from your Lord.” And remember when your Lord said: “If you are grateful, I shall give you more and if you are ungrateful, My punishment will be very severe as well.” And Moses said: “If you and all people of the earth are ungrateful, you will not in any way harm God. And He is self-sufficient and has all praiseworthy attributes .” (6-8)

Explanation

وَ لَقَدۡ اَرۡسَلۡنَا مُوۡسٰی بِاٰیٰتِنَاۤ اَنۡ اَخۡرِجۡ قَوۡمَكَ مِنَ الظُّلُمٰتِ اِلَی النُّوۡرِ وَ ذَکِّرۡهُمۡ بِاَیّٰىمِ اللّٰهِ اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّکُلِّ صَبَّارٍ شَکُوۡرٍ (5)4

The signs mentioned in this verse refer to the staff and to the white hand of Moses (sws). They are alluded to in detail at various instances in the Qur’an.

When the word “days” occurs in this way, it refers to memorable and historic ones. Thus the expression ايام العرب means the “wars of the Arabs.” Similarly, the expression ايام اللّهrefers to the historic days in which the Almighty punished disobedient nations and saved His faithful servants from their aggression and oppression.

When Moses (sws) began his preaching, he and his nation had to face a lot of oppression from the Pharaoh and his people. God ultimately destroyed the Pharaoh and his followers and saved the Israelites. The last part of the verse implies that Muslims too are facing a trial. If they remain steadfast in this phase, they will succeed and will be grateful to God for His favours and blessings.

 وَ اِذۡ قَالَ مُوۡسٰی لِقَوۡمِهِ اذۡکُرُوۡا نِعۡمَةَ اللّٰهِ عَلَیۡکُمۡ اِذۡ اَنۡجٰکُمۡ مِّنۡ اٰلِ فِرۡعَوۡنَ یَسُوۡمُوۡنَکُمۡ سُوۡٓءَ الۡعَذَابِ وَ یُذَبِّحُوۡنَ اَبۡنَآءَکُمۡ وَ یَسۡتَحۡیُوۡنَ نِسَآءَکُمۡ وَ فِیۡ ذٰلِکُمۡ بَلَآءٌ مِّنۡ رَّبِّکُمۡ عَظِیۡمٌ (6)5

The word اٰل not only refers to family and but also to followers.

This verse alludes to the speech Moses (sws) delivered before his nation after their liberation from the shackles of the Pharaoh. He wanted to remind his nation that they had successfully passed through a very tough trial merely because of God’s help. Hence they should keep this favour of God in mind, continue to remain thankful to Him and not once again get inebriated in sins which previously resulted in the punishment of slavery to the Pharaoh. This speech of Moses (sws) is meant to remind the Israelites of the times of the Prophet (sws) that they have forgotten the advice of Moses (sws) and are once again following the footsteps of Satan. This attitude of evasion from Islam would result in their own doom.

 وَ اِذۡ تَاَذَّنَ رَبُّکُمۡ لَئِنۡ شَکَرۡتُمۡ لَاَزِیۡدَنَّکُمۡ وَ لَئِنۡ کَفَرۡتُمۡ اِنَّ عَذَابِیۡ لَشَدِیۡدٌ (7) 6

This verse too is meant to warn the Israelites of the times of the Prophet (sws) and the words “your Lord” clearly show that it was addressed to them.

وَ قَالَ مُوۡسٰۤی اِنۡ تَکۡفُرُوۡۤا اَنۡتُمۡ وَ مَنۡ فِی الۡاَرۡضِ جَمِیۡعًا فَاِنَّ اللّٰهَ لَغَنِیٌّ حَمِیۡدٌ (8)7

Here Moses (sws) has warned his nation that this demand of being thankful to God is not because He needs their thankfulness in any way or it increases His splendour and majesty. He does not require it at all and has all praiseworthy attributes. This attitude of gratitude is instrumental in producing blessings for them actually because, as pointed out earlier, it makes God increase His favours upon people.

Section III: Verses (9-17)

The address in this section is though general but it is directed at the Muslims. They are assured that the anecdotes of all messengers bear witness that though people do face a lot of hardships in the cause of God – so much so, at times one has to leave his house and belongings – but the believers ultimately are successful.

Readers may study the verses in the light of this background.

Text and Translation

اَلَمۡ یَاۡتِکُمۡ نَبَؤُا الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ قَوۡمِ نُوۡحٍ وَّ عَادٍ وَّ ثَمُوۡدَ وَ الَّذِیۡنَ مِنۡ بَعۡدِهِمۡ لَا یَعۡلَمُهُمۡ اِلَّا اللّٰهُ جَآءَتۡهُمۡ رُسُلُهُمۡ بِالۡبَیِّنٰتِ فَرَدُّوۡۤا اَیۡدِیَهُمۡ فِیۡۤ اَفۡوَاهِهِمۡ وَ قَالُوۡۤا اِنَّا کَفَرۡنَا بِمَاۤ اُرۡسِلۡتُمۡ بِهِ وَ اِنَّا لَفِیۡ شَكٍّ مِّمَّا تَدۡعُوۡنَنَاۤ اِلَیۡهِ مُرِیۡبٍ (9) قَالَتۡ رُسُلُهُمۡ اَفِی اللّٰهِ شَكٌّ فَاطِرِ السَّمٰوٰتِ وَ الۡاَرۡضِ یَدۡعُوۡکُمۡ لِیَغۡفِرَ لَکُمۡ مِّنۡ ذُنُوۡبِکُمۡ وَ یُؤَخِّرَکُمۡ اِلٰۤی اَجَلٍ مُّسَمًّی قَالُوۡۤا اِنۡ اَنۡتُمۡ اِلَّا بَشَرٌ مِّثۡلُنَا تُرِیۡدُوۡنَ اَنۡ تَصُدُّوۡنَا عَمَّا کَانَ یَعۡبُدُ اٰبَآؤُنَا فَاۡتُوۡنَا بِسُلۡطٰنٍ مُّبِیۡنٍ (10) قَالَتۡ لَهُمۡ رُسُلُهُمۡ اِنۡ نَّحۡنُ اِلَّا بَشَرٌ مِّثۡلُکُمۡ وَ لٰکِنَّ اللّٰهَ یَمُنُّ عَلٰی مَنۡ یَّشَآءُ مِنۡ عِبَادِهِ وَ مَا کَانَ لَنَاۤ اَنۡ نَّاۡتِیَکُمۡ بِسُلۡطٰنٍ اِلَّا بِاِذۡنِ اللّٰهِ وَ عَلَی اللّٰهِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ (11) وَ مَا لَنَاۤ اَلَّا نَتَوَکَّلَ عَلَی اللّٰهِ وَ قَدۡ هَدٰىنَا سُبُلَنَا وَ لَنَصۡبِرَنَّ عَلٰی مَاۤ اٰذَیۡتُمُوۡنَا وَ عَلَی اللّٰهِ فَلۡیَتَوَکَّلِ الۡمُتَوَکِّلُوۡنَ (12) وَ قَالَ الَّذِیۡنَ کَفَرُوۡا لِرُسُلِهِمۡ لَنُخۡرِجَنَّکُمۡ مِّنۡ اَرۡضِنَاۤ اَوۡ لَتَعُوۡدُنَّ فِیۡ مِلَّتِنَا فَاَوۡحٰۤی اِلَیۡهِمۡ رَبُّهُمۡ لَنُهۡلِکَنَّ الظّٰلِمِیۡنَ (13) وَ لَنُسۡکِنَنَّـکُمُ الۡاَرۡضَ مِنۡ بَعۡدِهِمۡ ذٰلِكَ لِمَنۡ خَافَ مَقَامِیۡ وَ خَافَ وَعِیۡدِ (14) وَ اسۡتَفۡتَحُوۡا وَ خَابَ کُلُّ جَبَّارٍ عَنِیۡدٍ (15) مِّنۡ وَّرَآئِهِ جَهَنَّمُ وَ یُسۡقٰی مِنۡ مَّآءٍ صَدِیۡدٍ (16) یَّتَجَرَّعُهُ وَ لَا یَکَادُ یُسِیۡغُهُ وَ یَاۡتِیۡهِ الۡمَوۡتُ مِنۡ کُلِّ مَکَانٍ وَّ مَا هُوَ بِمَیِّتٍ وَ مِنۡ وَّرَآئِهِ عَذَابٌ غَلِیۡظٌ (17)

Has not the news of those reached you who lived before you? The people of Noah , the ‘Ād , the Thamud and those who were after them, whom none except God knows. Their messengers brought veritable signs to them; then they placed their hands on their mouths and said: “We reject the message with which you have been sent with and the thing you are inviting us to, we are in a perplexing doubt about it.” Their messengers said: “Do you have doubt about the God Who is the creator of the heavens and the earth ? He is calling you in order to forgive your sins and to give you respite until an appointed time.” They answered: “You are a mortal like us. You want to stop us from the worship of what our forefathers have been worshipping. So, bring before us a manifest miracle .” Their messengers replied: “Indeed, we are but mortals like you; but God blesses whomsoever of His servants He chooses. And it is not in our authority to show you a miracle except with God’s permission. And the believers should only trust God. And why should we not trust God when He has guided us about these ways of ours? And we shall remain steadfast on the hurt you cause us and those who trust should trust God alone.” And the disbelievers said to their messengers: “We shall either banish you from our land come what may or you will have to ultimately return to our way.” Then their Lord revealed to them: “We shall destroy these unjust people and after them make you inhabit this land. This is for those who fear standing before Me and who fear My threat.” (9-14)

And they had wanted a decision and every tyrant and stubborn person ended up a loser. Hell is in front of him. And he will have blood pus to drink. He will try to sip it drop by drop and will not be able to swallow it. And death will be assailing him from all sides and he will not be able to die and another harsh punishment awaits him ahead. (15-17)

Explanation

اَلَمۡ یَاۡتِکُمۡ نَبَؤُا الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ قَوۡمِ نُوۡحٍ وَّ عَادٍ وَّ ثَمُوۡدَ وَ الَّذِیۡنَ مِنۡ بَعۡدِهِمۡ لَا یَعۡلَمُهُمۡ اِلَّا اللّٰهُ جَآءَتۡهُمۡ رُسُلُهُمۡ بِالۡبَیِّنٰتِ فَرَدُّوۡا اَیۡدِیَهُمۡ فِیۡ اَفۡوَاهِهِمۡ وَ قَالُوۡا اِنَّا کَفَرۡنَا بِمَاۤ اُرۡسِلۡتُمۡ بِهِ وَ اِنَّا لَفِیۡ شَكٍّ مِّمَّا تَدۡعُوۡنَنَاۤ اِلَیۡهِ مُرِیۡبٍ (9)8

The nations which lived earlier than the ones mentioned have not been named. There is no reliable mention of them in history too. Only God knows about them. In verse 78 of Surah al-Mu’min, it is stated: لَقَدۡ اَرۡسَلۡنَا رُسُلًا مِّنۡ قَبۡلِكَ مِنۡهُمۡ مَّنۡ قَصَصۡنَا عَلَیۡكَ وَ مِنۡهُمۡ مَّنۡ لَّمۡ نَقۡصُصۡ عَلَیۡكَ.9

The words فَرَدُّوۡۤا اَیۡدِیَهُمۡ فِیۡۤ اَفۡوَاهِهِمۡ imply that they tried to shut the mouths of their messengers. This is what happens when a person out of hate and anger tries to stop someone. The word رَدُّوۡۤا here means جَعَلُوا and this is its customary usage.

 قَالَتۡ رُسُلُهُمۡ اَفِی اللّٰهِ شَكٌّ فَاطِرِ السَّمٰوٰتِ وَ الۡاَرۡضِ یَدۡعُوۡکُمۡ لِیَغۡفِرَ لَکُمۡ مِّنۡ ذُنُوۡبِکُمۡ وَ یُؤَخِّرَکُمۡ اِلٰۤی اَجَلٍ مُّسَمًّی قَالُوۡۤا اِنۡ اَنۡتُمۡ اِلَّا بَشَرٌ مِّثۡلُنَا تُرِیۡدُوۡنَ اَنۡ تَصُدُّوۡنَا عَمَّا کَانَ یَعۡبُدُ اٰبَآؤُنَا فَاۡتُوۡنَا بِسُلۡطٰنٍ مُّبِیۡنٍ (10)10

This question posed by the messengers is out of wonder. The verse implies that their addressees believed in God also attested that He is the creator of the heavens and the earth. The messengers contented that they are only calling them towards Him; so there is no doubt in Him. If they are stopping them from these deities, it is because there is no argument in their favour.

 قَالَتۡ لَهُمۡ رُسُلُهُمۡ اِنۡ نَّحۡنُ اِلَّا بَشَرٌ مِّثۡلُکُمۡ وَ لٰکِنَّ اللّٰهَ یَمُنُّ عَلٰی مَنۡ یَّشَآءُ مِنۡ عِبَادِهِ وَ مَا کَانَ لَنَاۤ اَنۡ نَّاۡتِیَکُمۡ بِسُلۡطٰنٍ اِلَّا بِاِذۡنِ اللّٰهِ وَ عَلَی اللّٰهِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ (11) وَ مَا لَنَاۤ اَلَّا نَتَوَکَّلَ عَلَی اللّٰهِ وَ قَدۡ هَدٰىنَا سُبُلَنَا وَ لَنَصۡبِرَنَّ عَلٰی مَاۤ اٰذَیۡتُمُوۡنَا وَ عَلَی اللّٰهِ فَلۡیَتَوَکَّلِ الۡمُتَوَکِّلُوۡنَ (12)11

It has been explained elsewhere that the words “God blesses whomsoever of His servants” do not mean that whomsoever God wants, He makes him a prophet or a messenger. It actually means that He confers this position only on those who are worthy of it in accordance with His wisdom.

The sentence of the messengers “and the believers should only trust God” implies that they consign the demand of showing a miracle to God because only He has this authority. It is befitting for the believers to trust Him in such matters.

The words “and why should we not trust God when He has guided us about these ways of ours?” is the reason for which messengers trust God: it is their faith that God will help and guide them through the hindrances and hardships they face for this cause. In fact, this demand of theirs is from among these very hindrances. The messengers trust God’s support in this matter. Their duty is to show perseverance in this regard and trust God.

 وَ قَالَ الَّذِیۡنَ کَفَرُوۡا لِرُسُلِهِمۡ لَنُخۡرِجَنَّکُمۡ مِّنۡ اَرۡضِنَاۤ اَوۡ لَتَعُوۡدُنَّ فِیۡ مِلَّتِنَا فَاَوۡحٰۤی اِلَیۡهِمۡ رَبُّهُمۡ لَنُهۡلِکَنَّ الظّٰلِمِیۡنَ (13) وَ لَنُسۡکِنَنَّـکُمُ الۡاَرۡضَ مِنۡ بَعۡدِهِمۡ ذٰلِكَ لِمَنۡ خَافَ مَقَامِیۡ وَ خَافَ وَعِیۡدِ (14)12

This phase has ensued in the life of every messenger that their people have warned them in the words stated in the verse. This was responded to by the glad tidings mentioned.

The words “you will have to ultimately return to our way” do not necessitate that a messenger remained a part of the jahiliyyah ways of his nation. Even before being called to this position, God’s messengers follow the religion ingrained in their nature. However, since in this previous life, their nation have no reason to show animosity to them, their nation think that they are following their ways. Their blame-game and condemnation start when these messengers take up their mission after being regarded as deviants.

The last part of verse 14 warns the followers of a messenger and urges them to be steadfast. Since the glad tidings given include the followers of the messengers too, they are warned that they will only reap these blessings if they bravely face hardships and while fearing their enemies forget fearing God.

These verses also indicate the time of revelation of the surah. It is obvious that what is stated must have been said in the time when the Quraysh had oppressed the Prophet (sws) and the believers so much that they had no option but to migrate from their homeland.

 وَ اسۡتَفۡتَحُوۡا وَ خَابَ کُلُّ جَبَّارٍ عَنِیۡدٍ (15)13

The believers repeatedly demanded from their messengers to bring the punishment they continuously threatened them with. However, because of their affection and concern, every messenger would pray for the guidance of their nation. Yet, everything has a limit. Thus the time also comes when the messengers also pray with these words:

رَبَّنَا افۡتَحۡ بَیۡنَنَا وَ بَیۡنَ قَوۡمِنَا بِالۡحَقِّ وَ اَنۡتَ خَیۡرُ الۡفٰتِحِیۡنَ .(7: 89)

Lord! Judge fairly between us and our nation. You are the best of judges. (7:89)

When a messenger prays with these words, God’s verdict is immediately delivered and divine punishment breaks the backs of these disbelievers.

 مِّنۡ وَّرَآئِهِ جَهَنَّمُ وَ یُسۡقٰی مِنۡ مَّآءٍ صَدِیۡدٍ (16) یَّتَجَرَّعُهُ وَ لَا یَکَادُ یُسِیۡغُهُ وَ یَاۡتِیۡهِ الۡمَوۡتُ مِنۡ کُلِّ مَکَانٍ وَّ مَا هُوَ بِمَیِّتٍ وَ مِنۡ وَّرَآئِهِ عَذَابٌ غَلِیۡظٌ (17)14

This verse describes the punishment these rebellious people will face in the hereafter.

Section IV: Verses (18-33)

This section mentions the details of the punishment the disbelievers and the rebellious will encounter in the next world. Leaders will curse their followers and the followers will curse their leaders. Even Satan will announce his acquittal from his followers. He will tell them to curse themselves if they have followed him and not curse him. On the other hand, the believers will be lodged comfortably in Paradise and will exchange greetings.

Readers may now proceed to study the verses.

Text and Translation

مَثَلُ الَّذِیۡنَ کَفَرُوۡا بِرَبِّهِمۡ اَعۡمَالُهُمۡ کَرَمَادِ اشۡتَدَّتۡ بِهِ الرِّیۡحُ فِیۡ یَوۡمٍ عَاصِفٍ لَا یَقۡدِرُوۡنَ مِمَّا کَسَبُوۡا عَلٰی شَیۡءٍ ذٰلِكَ هُوَ الضَّلٰلُ الۡبَعِیۡدُ (18) اَلَمۡ تَرَ اَنَّ اللّٰهَ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ بِالۡحَقِّ اِنۡ یَّشَاۡ یُذۡهِبۡکُمۡ وَ یَاۡتِ بِخَلۡقٍ جَدِیۡدٍ (19) وَّ مَا ذٰلِكَ عَلَی اللّٰهِ بِعَزِیۡزٍ (20) وَ بَرَزُوۡا لِلّٰهِ جَمِیۡعًا فَقَالَ الضُّعَفٰٓؤُا لِلَّذِیۡنَ اسۡتَکۡبَرُوۡۤا اِنَّا کُنَّا لَکُمۡ تَبَعًا فَهَلۡ اَنۡتُمۡ مُّغۡنُوۡنَ عَنَّا مِنۡ عَذَابِ اللّٰهِ مِنۡ شَیۡءٍ قَالُوۡا لَوۡ هَدٰىنَا اللّٰهُ لَهَدَیۡنٰکُمۡ سَوَآءٌ عَلَیۡنَاۤ اَجَزِعۡنَاۤ اَمۡ صَبَرۡنَا مَا لَنَا مِنۡ مَّحِیۡصٍ (21) وَ قَالَ الشَّیۡطٰنُ لَمَّا قُضِیَ الۡاَمۡرُ اِنَّ اللّٰهَ وَعَدَکُمۡ وَعۡدَ الۡحَقِّ وَ وَعَدۡتُّکُمۡ فَاَخۡلَفۡتُکُمۡ وَ مَا کَانَ لِیَ عَلَیۡکُمۡ مِّنۡ سُلۡطٰنٍ اِلَّاۤ اَنۡ دَعَوۡتُکُمۡ فَاسۡتَجَبۡتُمۡ لِیۡ فَلَا تَلُوۡمُوۡنِیۡ وَ لُوۡمُوۡۤا اَنۡفُسَکُمۡ مَاۤ اَنَا بِمُصۡرِخِکُمۡ وَ مَاۤ اَنۡتُمۡ بِمُصۡرِخِیَّ اِنِّیۡ کَفَرۡتُ بِمَاۤ اَشۡرَکۡتُمُوۡنِ مِنۡ قَبۡلُ اِنَّ الظّٰلِمِیۡنَ لَهُمۡ عَذَابٌ اَلِیۡمٌ (22) وَ اُدۡخِلَ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ خٰلِدِیۡنَ فِیۡهَا بِاِذۡنِ رَبِّهِمۡ تَحِیَّتُهُمۡ فِیۡهَا سَلٰمٌ (23)

And the example of the deeds of those who have disbelieved in their Lord is that of ashes on which a fierce wind blows on a stormy day. They would not be able to have any share from whatever they would have earned. This is a great deviation . Have you not reflected that God has created the heavens and the earth with a true purpose? If He wants, He can destroy you and bring forth a new creation . And this is not the slightest difficult for God. (18-20)

And everyone will come to God’s presence. Then the weak will say to those who had posed to be of might: “We have remained obedient to you; so, can you lighten our burden from God’s torment ?” They will reply: “Had God guided us, we too would have shown you the way to guidance. It is now the same for us to cry out or to be patient; there is no way out for us.” (21)

And when the matter would have been decided, Satan will say: “Indeed, God had made a true promise with you; and I had also promised you but I have gone back on my word. And I had no power over you; I only invited you and you accepted my invitation. So, do not blame me; blame yourselves. Neither can I help you in your pleading nor can you help me in my pleading. I have already denied that you had made me a partner of God.” Indeed, there is a painful torment for people who are unjust to their souls . (22)

And those who professed faith and would have done righteous deeds shall be admitted to orchards below which rivers flow. They shall abide there forever with the directive of their Lord. And their greeting with one another therein shall be: “peace” to one another. (23)

Explanation

مَثَلُ الَّذِیۡنَ کَفَرُوۡا بِرَبِّهِمۡ اَعۡمَالُهُمۡ کَرَمَادِ اشۡتَدَّتۡ بِهِ الرِّیۡحُ فِیۡ یَوۡمٍ عَاصِفٍ لَا یَقۡدِرُوۡنَ مِمَّا کَسَبُوۡا عَلٰی شَیۡءٍ ذٰلِكَ هُوَ الضَّلٰلُ الۡبَعِیۡدُ (18)15

The disbelievers here refer to the polytheists who are addressed here. Polytheism is in fact disbelief. Only monotheistic belief in God is acceptable in religion. If others are associated with Him in His being, attributes and rights, this belief is not acceptable. It is tantamount to His denial.

Through an example, this verse presents what will happen to the deeds of these polytheists on the Day of Judgement. These deeds obviously will be ones that they had done considering them to be virtuous.

The deviation referred to in this verse is the one from which they cannot come back to the right path. Readers may look up verse 3 of this surah. Another very profound example of such people is mentioned in verse 39 of Surah al-Nur.

 اَلَمۡ تَرَ اَنَّ اللّٰهَ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ بِالۡحَقِّ اِنۡ یَّشَاۡ یُذۡهِبۡکُمۡ وَ یَاۡتِ بِخَلۡقٍ جَدِیۡدٍ (19) وَّ مَا ذٰلِكَ عَلَی اللّٰهِ بِعَزِیۡزٍ (20)16

This verse has a threatening style while addressing the Quraysh. This world has been created with a purpose while their life is against this purpose. Why would then he let them continue to live and not destroy them. This is something very easy for God. Besides being affectionate and merciful, He is also one who establishes a system of justice. So why would it weigh down heavily on Him to destroy such people who themselves have destroyed the system of justice and fairness in every walk of life.

 وَ بَرَزُوۡا لِلّٰهِ جَمِیۡعًا فَقَالَ الضُّعَفٰٓؤُا لِلَّذِیۡنَ اسۡتَکۡبَرُوۡۤا اِنَّا کُنَّا لَکُمۡ تَبَعًا فَهَلۡ اَنۡتُمۡ مُّغۡنُوۡنَ عَنَّا مِنۡ عَذَابِ اللّٰهِ مِنۡ شَیۡءٍ قَالُوۡا لَوۡ هَدٰىنَا اللّٰهُ لَهَدَیۡنٰکُمۡ سَوَآءٌ عَلَیۡنَاۤ اَجَزِعۡنَاۤ اَمۡ صَبَرۡنَا مَا لَنَا مِنۡ مَّحِیۡصٍ (21)17

The actual meaning of the word بروز is to come out from behind a barrier or shield. The eloquence in using this word is that a time will come when everyone who were using their deities as their shields will come out from behind them into the presence of God and no one will be able to help or support them at that time. Then the dialogue referred to in the verse will ensue.

 وَ قَالَ الشَّیۡطٰنُ لَمَّا قُضِیَ الۡاَمۡرُ اِنَّ اللّٰهَ وَعَدَکُمۡ وَعۡدَ الۡحَقِّ وَ وَعَدۡتُّکُمۡ فَاَخۡلَفۡتُکُمۡ وَ مَا کَانَ لِیَ عَلَیۡکُمۡ مِّنۡ سُلۡطٰنٍ اِلَّاۤ اَنۡ دَعَوۡتُکُمۡ فَاسۡتَجَبۡتُمۡ لِیۡ فَلَا تَلُوۡمُوۡنِیۡ وَ لُوۡمُوۡۤا اَنۡفُسَکُمۡ مَاۤ اَنَا بِمُصۡرِخِکُمۡ وَ مَاۤ اَنۡتُمۡ بِمُصۡرِخِیَّ اِنِّیۡ کَفَرۡتُ بِمَاۤ اَشۡرَکۡتُمُوۡنِ مِنۡ قَبۡلُ اِنَّ الظّٰلِمِیۡنَ لَهُمۡ عَذَابٌ اَلِیۡمٌ (22)18

This dialogue will ensue once the conversation between the leaders of disbelief and followers cited in the previous verse ends. The three points Satan will raise are:

i. God’s promise is true whereas the promises he made were false.

ii. He had no power to force people to follow him and could only lure them if they acceded.

iii. He will acquit himself from them and say that there is no need to mutually curse one another; it is useless.

 وَ اُدۡخِلَ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ خٰلِدِیۡنَ فِیۡهَا بِاِذۡنِ رَبِّهِمۡ تَحِیَّتُهُمۡ فِیۡهَا سَلٰمٌ (23)19

This verse depicts the fate of the believers in the hereafter. They will greet one another with peace because they counseled one another in the right direction. As a result of this, they landed in Paradise.

This conversation is in stark contrast with the mutually curses hurled upon one another by the disbelievers, as cited in the previous verses.

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1. This is Surah Alif Lam Ra. This is the Book We have revealed to you so that you may bring out people from expansive darkness into light with the permission of their Lord to the path of the God Who is powerful; has all praiseworthy attributes .

2. The God to Whom belongs whatever is in the heavens and the earth and for the disbelievers, there is destruction through a severe torment . For those who give preference to the life of this world over the Hereafter and stop [people] from the way of God and want to create diversion in it. These people have deviated far from the truth .

3. And whichever messenger We sent, We sent in the language of his nation so that he can make them fully understand. Thus whomsoever God wants, He leads him astray and guides whomsoever He wants. And He is Powerful and Wise.

4. And We had sent Moses with Our signs : “Bring out your people from darkness into light and remind them of the memorable days of God .” Indeed, there are great signs in them for those who are steadfast and grateful.

5. And recall when Moses said to his nation: “Remember the favour of God on your selves that He delivered you from the people of the Pharaoh who would afflict you with extremely grave torments and would slaughter your sons and let your women live. And there indeed was a great trial in this from your Lord.”

6. And remember when your Lord said: “If you are grateful, I shall give you more and if you are ungrateful, My punishment will be very severe as well.”

7. And Moses said: “If you and all people of the earth are ungrateful, you will not in any way harm God. And He is self-sufficient and has all praiseworthy attributes .”

8. Has not the news of those reached you who lived before you? The people of Noah , the ‘Ād , the Thamud and those who were after them, whom none except God knows. Their messengers brought veritable signs to them; then they placed their hands on their mouths and said: “We reject the message with which you have been sent with and the thing you are inviting us to, we are in a perplexing doubt about it.”

9. And We sent forth other messengers before you; We have already related the accounts of some to you and there are some others whose accounts We have not related to you.

10. Their messengers said: “Do you have doubt about the God Who is the creator of the heavens and the earth ? He is calling you in order to forgive your sins and to give you respite until an appointed time.” They answered: “You are a mortal like us. You want to stop us from the worship of what our forefathers have been worshipping. So, bring before us a manifest miracle .”

11. Their messengers replied: “Indeed, we are but mortals like you; but God blesses whomsoever of His servants He chooses. And it is not in our authority to show you a miracle except with God’s permission. And the believers should only trust God. And why should we not trust God when He has guided us about these ways of ours? And we shall remain steadfast on the hurt you cause us and those who trust should trust God alone.”

12. And the disbelievers said to their messengers: “We shall either banish you from our land come what may or you will have to ultimately return to our way.” Then their Lord revealed to them: “We shall destroy these unjust people and after them make you inhabit this land. This is for those who fear standing before Me and who fear My threat.”

13. And they had wanted a decision and every tyrant and stubborn person ended up a loser.

14. Hell is in front of him. And he will have blood pus to drink. He will try to sip it drop by drop and will not be able to swallow it. And death will be assailing him from all sides and he will not be able to die and another harsh punishment awaits him ahead.

15. And the example of the deeds of those who have disbelieved in their Lord is that of ashes on which a fierce wind blows on a stormy day. They would not be able to have any share from whatever they would have earned. This is a great deviation .

16. Have you not reflected that God has created the heavens and the earth with a true purpose? If He wants, He can destroy you and bring forth a new creation . And this is not the slightest difficult for God.

17. And everyone will come to God’s presence. Then the weak will say to those who had posed to be of might: “We have remained obedient to you; so, can you lighten our burden from God’s torment ?” They will reply: “Had God guided us, we too would have shown you the way to guidance. It is now the same for us to cry out or to be patient; there is no way out for us.”

18. And when the matter would have been decided, Satan will say: “Indeed, God had made a true promise with you; and I had also promised you but I have gone back on my word. And I had no power over you; I only invited you and you accepted my invitation. So, do not blame me; blame yourselves. Neither can I help you in your pleading nor can you help me in my pleading. I have already denied that you had made me a partner of God.” Indeed, there is a painful torment for people who are unjust to their souls .

19. And those who professed faith and would have done righteous deeds shall be admitted to orchards below which rivers flow. They shall abide there forever with the directive of their Lord. And their greeting with one another therein shall be: “peace” to one another.