Sūrah al-‘Ankabūt

Central Theme and Relationship with the Previous Sūrah

This sūrah begins by addressing people who were being harassed because
w
of professing faith in Muḥammad (sws). In particular, the youth and the
w
slaves were passing through very severe trials from their fathers and masters
w
respectively during the course of revelation of this sūrah. Quite naturally, this
.ta
situation had induced many questions in the minds of the weaklings regarding
da
the veracity of the Qur’ān as well as the Prophet (sws). In the wake of this, a
need arose to dispel these doubts forthwith so that the oppressed and the weak
bb
are encouraged. At the same time, those people needed to be admonished who
ur
had become open and forceful in their oppression by regarding the reprieve
granted to them by God as their triumph.
- i-
In deference to the circumstances, the sūrah also has indications of
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migration of the Muslims from this area of oppression. The oppressed among
ra
them are guided not to feel defeated before injustice and oppression. If they
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have to leave their country for the cause of truth, they should be prepared for
or
it. Neither is God’s earth devoid of safe havens nor is there any decrease in
His treasure of provisions. God will show His mercy to people who migrate g
for His cause and will take care of all their needs.
In the previous sūrah, some indications are found of the opposition of the
People of the Book. In this sūrah, their opposition is openly depicted. For this
reason, Muslims are guided regarding the attitude they should adopt while
dealing with the People of the Book.

Analysis of Discourse
Verses (1-7): It is pointed out that people who tread the path of the truth will
necessarily be tried and tested. This is an established practice of God. It
distinguishes a believer from a hypocrite. Yet people today who have been
granted respite should bear in mind that they cannot escape from God’s grasp.
Similarly, those who are today bearing injustice and oppression should
remember that they will be rewarded much more than the troubles they are
passing through for the cause of faith.
Verses (8-13): The bounds and limits of obedience to the parents and the
elders are explained: they should be obeyed while remaining subservient to

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 Sūrah al-‘Ankabūt 2

God. Thus if the parents of some children demand that they be disobedient to
God, then they should not comply with them. Before God, no one will be held
responsible for the deeds of others. Every person will be answerable to Him
for his own deeds.
Verses (14-40): The accounts of Noah (sws), Abraham (sws), Lot (sws),
Madyan, the ‘Ād, the Thamūd, Qārūm, the Pharaoh, Hāmān are briefly
referred to in order to historically corroborate what is mentioned in the
introductory part of the sūrah:
i. It is an established practice of the Almighty to test people who tread the
path of the truth.
w
ii. Relatives and relations have no importance with regard to rights and
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obligations. The greatest right is that of God.
w
iii. Those who inflict God’s servants with trials and tribulations cannot
.ta
escape His grasp. da
Verses (41-45): A parable of the power and influence wielded by some who
on the basis of external support had become God’s adversaries. It is stated
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that the parable of the schemes of such people is like that of the web of a
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spider. Nothing is more fragile and baseless than it. Their alleged deities and
- i-
intercessors are also similarly baseless. This world is not a place of
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amusement and sport for children. It has been created with a purpose and with
wisdom by the Almighty. This purpose and wisdom will one day manifest
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themselves. The Prophet (sws) is directed to read out the Book of God to
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people and be diligent in the prayer, disregarding all adversity. This prayer is
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a haven and sanctuary for the believers against all evils and calamities and is
the real treasure of strength.
g
Verses (46-52): Some objections raised by the People of the Book on the
prophethood of Muḥammad (sws) are responded to. Muslims are guided on
the style they should adopt while debating issues with them. Good People of
the Book are praised. Those who are demanding a miracle are given an
answer.
Verses (53-55): Those who were demanding from the Prophet (sws) to
hasten the torment are responded to.
Verses (56-60): Muslims who were being harassed because of the crime of
professing faith are directed to migrate and are given glad tidings of success
in this world and the next.
Verses (61-69): This is the closing section of the sūrah. An argument is
cited in favour of monotheism from established facts acknowledged by the
idolaters. At the same time, they are rebuked that peace and prosperity they
enjoy in this land is because of the Baytullāh; yet they are showing
ingratitude to the favour of God and have become infatuated with self-made
idols right in the House of God. The consequence of this ungrateful attitude

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 Sūrah al-‘Ankabūt 3

that will soon come before them is depicted. The believers – who were trying
to spread the radiance of the truth in this pitch dark atmosphere – are given
glad tidings of God’s help.
Text and Translation

ۡ ‫ﻟﺮﺣﻤﻦ‬
‫ﻟﺮﺣﻴﻢ‬ ٰ ۡ ٰ ‫ﺑﺴﻢ ﷲ‬ ۡ
- ٰ ‫ﻓﻠﻴﻌﻠﻤﻦ ﷲ‬ ۡ ‫ﻗﺒﻠﻬﻢ‬ ۡ ۡ ‫ﻣﻦ‬ ۡ ‫ﻟﺬﻳﻦ‬ ۡ ‫ﻟﻘﺪ ﻓﺘﻨﺎ‬ ۡ ‫﴾ و‬٢﴿‫ﻔﺘﻨﻮن‬ ۡ - ۡ - ‫ﻫﻢ ﻵﻹ‬ - ۡ - ۡ ۤۡ - ۡ - ۡ -
ۡ - ‫ﻘﻮﻟﻮۡۤ ٰ ﻣﻨﺎ و‬ ‫ ۚ﴾ ﺣﺴﺐ ﻟﻨﺎس نﻳ)('ﻮ ن‬١﴿‫ﻟـﻢ‬
ٓ ٓ
ۡ ٤﴿ ‫ﻳﺤﻜﻤﻮن‬
‫﴾ﻣﻦ‬ ۡ - - ۡ ‫ﺳﺂء ﻣﺎ‬A ‫ﻳﺴﺒﻘﻮﻧﺎ‬
w ۡ - ۡ ‫ﻟﺴﻴﺎت ۡن‬ ٰ ۡ - ۡ ‫ﻟﺬﻳﻦ‬
‫ﻌﻤﻠﻮن‬ ۡ ‫﴾ ۡم ﺣﺴﺐ‬٣﴿ 9:‫ﻟﻜﺬﺑ‬ ۡ ٰۡ
‫ﻟﻴﻌﻠﻤﻦ‬ۡ ‫ﺻﺪﻗﻮ و‬ ۡ - ‫ﻟﺬﻳﻦ‬ ۡ
ٰ ۡ - - - ۡ ۡ ‫ﻟﺴﻤﻴﻊ‬ - ۡ ٰ ٰ ٰ
ۡ ‫﴾ و‬٥﴿ ‫ﻟﻌﻠﻴﻢ‬ ‫ﻫﻮ‬- ‫ و‬A ‫ﻵﻹت‬ ۡ - ۡ ‫ﺎن‬I
‫ ن ﷲ‬A ‫ﻟﻨﻔﺴﻪ‬ٖ
w
‫ﻣﻦ ﺟﺎﻫﺪ ﻓﺎﻧﻤﺎ ﻳﺠﺎﻫﺪ‬ ٍ ‫ﻳﺮﺟﻮ ﻟﻘﺂء ﷲ ﻓﺎن ﺟﻞ ﷲ‬
w - ۡ- ٰ ۡ
ۡ - ‫ﻟﺬي‬
‫ﺎﻧﻮ‬I ۡ ‫ﻟﻨﺠﺰﻳﻨﻬﻢ ۡﺣﺴﻦ‬ ۡ - ۡ ‫ﺳﻴﺎﺗﻬﻢ و‬ ۡ ٰ ‫ﻋﻨﻬﻢ‬
.ta ۡ - ۡ ‫ن‬XY‫ﻟﻨﻜ‬- ‫ﻟﺼﻠﺤﺖ‬ ٰ ٰ ‫ﻋﻤﻠﻮ‬ ۡ ۡ ٌ
‫﴾ و ﻟﺬﻳﻦ ﻣﻨﻮ و‬٦﴿ 9:‫ ﻋﻦ ٰﻟﻌﻠﻤ‬PQ‫ﻟﻐ‬
]^ A ‫ﺗﻄﻌﻬﻤﺎ‬ - ۡ - ‫ﻋﻠﻢ ﻓﻶﻹ‬ ٌ ۡ ‫] ﻣﺎ ۡﻟﻴﺲ ﻟﻚ ٖﺑﻪ‬cۡ ‫ك‬ef‫ﻟﺘ‬
da ۡ- ٰ ۡ
‫ و ن ﺟﺎﻫﺪك‬A ‫ﺣﺴﻨﺎ‬
ًۡ - ۡ ۡ
‫وﺻﻴﻨﺎ ۡﻵﻹﻧﺴﺎن ﺑﻮ ﻟﺪﻳﻪ‬ ۡ ‫﴾ و‬٧﴿ ‫ﻌﻤﻠﻮن‬ ۡ- ۡ
ۡ ٰ ۡ- ۡ - ٰ ٰ - ۡ - ٰ ‫ﻟﺬﻳﻦ‬ ۡ ‫﴾ و‬٨﴿ ‫ﻌﻤﻠﻮن‬h ۡ - ۡ ‫ﻛﻨﺘﻢ‬ ۡ - - - ‫ﻣﺮﺟﻌﻜﻢ‬
ۡ - ۡ - ‫ﻓﺎﻧﺒﺌﻜﻢ ﺑﻤﺎ‬ ۡ-- ۡ
bb
‫﴾ و ﻣﻦ‬٩﴿ 9:‫] ﻟﺼﻠﺤ‬l ‫ﻟﻨﺪﺧﻠﻨﻬﻢ‬ ‫ﻣﻨﻮ و ﻋﻤﻠﻮ ﻟﺼﻠﺤﺖ‬
-ۡ- ٌ ۡ ‫ﻦ ﺟﺂء‬q‫ﻟ‬ ۡ ‫ و‬A ٰ ‫ﻓﺘﻨﺔ ﻟﻨﺎس ﻛﻌﺬ ب ﷲ‬ ۡ ‫] ﷲ ٰ ﺟﻌﻞ‬l ‫ ۡوذي‬- ۤ ‫ﻘﻮل ٰ ﻣﻨﺎ ﺑﺎﷲ ٰ ﻓﺎذ‬ - ۡ - ‫ﻣﻦ‬
ۡ ep‫ﻧ‬
ur ۡ ‫ﻟﻨﺎس‬
‫ﻟﻴﻘﻮﻟﻦ‬ ‫ﻣﻦ رﺑﻚ‬ - i-
ۡ ‫ﻣﻨﻮۡ و‬ - ٰ ۡ -ٰ ۡ ‫﴾و‬١٠﴿ 9:‫ﻟﻌﻠﻤ‬ ۡ ٰۡ ۡ - - ۡ ۡ - ٰ ‫ و ۡﻟﻴﺲ ﷲ‬A ‫ﻣﻌﻜﻢ‬ ۡ - ‫ﻛﻨﺎ‬- ‫ﻧﺎ‬
‫ﻟﻴﻌﻠﻤﻦ‬ ‫ﻟﻴﻌﻠﻤﻦ ﷲ ﻟﺬﻳﻦ‬ ‫] ﺻﺪور‬l ‫ﺑﺎﻋﻠﻢ ﺑﻤﺎ‬
qu
ۡ - ٰ ٰ ‫ﻣﻦ ﺧ‬
‫ﻄﻴﻬﻢ‬ ۡ 9:‫ﺑﺤﻤﻠ‬ ۡ ٰ ۡ- ۡ - ٰ ٰ ‫ﻟﻨﺤﻤﻞ‬
‫ و ﻣﺎ ﻫﻢ‬A ‫ﺧﻄﻴﻜﻢ‬ ۡ ۡ ۡ ‫ﺳﺒﻴﻠﻨﺎ و‬ ۡ ۡ‫ﺗﺒﻌﻮ‬ - ‫ﻣﻨﻮ‬ - ٰ ۡ ۡ- ۡ
ra ‫و ﻟﻠﺬﻳﻦ‬XY‫﴾ و ﻗﺎل ﻟﺬﻳﻦ ﻛ‬١١﴿ 9:‫ﻟﻤﻨﻔﻘ‬-
ۡ ٰ ۡ
ۡ - ۡ ‫ﺎﻧﻮ‬I ۡ - ‫ﻟﻘﻴﻤﺔﻋﻤﺎ‬ ٰ ۡ ‫ﻳﻮم‬ -zۡ - ۡ ۡ
ۡ ‫ﻟﻴﺴـﻠﻦ‬ ً ۡ ‫ﻘﺎﻟﻬﻢ و‬x
ۡ - ۡ ‫ﻟﻴﺤﻤﻠﻦ‬
n. - ۡ ۡ - ٰ ‫ﻧﻬﻢ‬ ۡ - A‫ء‬Pw ۡ
﴾١٣﴿‫ﻔ)(ون‬ ‫و‬y‫ﻘﺎﻟﻬﻢ‬x ‫ﻘﺎﻵﻹﻣﻊ‬x or ‫﴾و‬١٢﴿‫ﻟﻜﺬﺑﻮن‬ ٍ ۡ ‫ﻣﻦ‬
In the name of God, the Most Gracious, the Ever Merciful. g
This is Alif Lām Mīm. Do people think that once they say: “We have
accepted faith,” they will be left alone and not be tested? And We even tested
those who lived before them. So, God will make distinct the truthful and also
make distinct the liars. (1-3)
Do these people who are committing wrongs think that they will escape
Our grasp? Very evil is the decision they are making. He who hopes to meet
God should rest assured that the time appointed by God shall certainly come
and He hears and knows all. And he who is striving in Our cause is striving
for his own benefit. God is not dependent on the people of the world. And
those who accepted faith and did righteous deeds, We shall brush away their
sins from them and will reward them the best for their deeds. (4-7)
And We directed man to treat his parents kindly. And if they force you to
associate something with Me of which you have no knowledge, do not obey
them. To Me will all of you return. So, whatever you have been doing I will
inform you of it. And those who have professed faith and did righteous deeds,
We shall admit them into the group of the righteous. (8-9)

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 Sūrah al-‘Ankabūt 4

And there are those among people who do claim that they have accepted
faith but when they are afflicted with sorrow in the cause of God, they regard
the sorrow inflicted on them by people to be similar to God’s punishment.
And if in some matter God’s help manifests itself, they will say: “We are with
you.” Is God not aware of whatever is in the hearts of people? And God will
make distinct the believers and also make distinct the hypocrites. (10-11)
And the disbelievers say to the believers: “Follow our ways; We will bear
the burden of your sins. Whereas they will not bear any of their sins. They are
absolute liars. And they will bear the burden of their own sins and some other
burdens as well also besides their own sins. And they will be asked about the
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falsehoods they are concocting. (12-13)
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Explanation
w
.ta
ۡ - ۡ - ‫ﻫﻢ ﻵﻹ‬ - ۡ - ۡ ۤۡ - ۡ - ۡ -
ۡ - ‫ﻘﻮﻟﻮۡۤ ٰ ﻣﻨﺎ و‬
da ٓ ٓ
1
﴾٢﴿ ‫ﻔﺘﻨﻮن‬ ‫ ۚ﴾ ﺣﺴﺐ ﻟﻨﺎس ن ﻳ)('ﻮ ن‬١﴿ ‫ﻟـﻢ‬
ٓ ٓ bb
‫ ﻟـﻢ‬is the name of this sūrah. Research on this has already been presented in
Sūrah al-Baqarah.
ur
Though the words ‫ﻔﺘﻨﻮن‬ۡ - ۡ - ‫ﻫﻢ ﻵﻹ‬
ۡ - ‫ﻘﻮﻟﻮۤ ٰ ﻣﻨﺎ و‬
- i- ۡ - ۡ - ‫ﻟﻨﺎس ۡن‬
ۡ - ۡ - ‫ﻳ)('ﻮۤ ۡن‬ - ‫ ﺣﺴﺐ‬are general, but the
reference is to people who had become worried in the trying circumstances of
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Makkah. Some people had entered the folds of Islam but they had no idea of
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its difficulties. They thought that since they have begun treading the path of
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virtue, they will get a smooth sailing and they will happily reach their
or
destination. When these people were faced with horrible persecution from the
disbelievers, they were jolted and shaken. And the way such raw-minded g
people are afflicted with doubts, their minds too became a warehouse of
doubts. For example, they thought that if this is the path of God why is it so
difficult? If it is God’s Messenger who invites people to this path, why is
professing faith such a life-threatening affair? They would contend that since
they have taken up the task of spreading God’s religion, then it is a service to
this cause; so why are hindrances being faced by them. These questions show
that these people were not aware of the path of truth and the dangers it poses
and could easily be led to hypocrisy. In this sūrah, it is this ailment of the
people which is addressed the foremost. It is stated that they have very
wrongly understood that if they lay claim to faith, then merely on the basis of
this claim they will be regarded as believers without putting them through
trial.

1. This is Alif Lām Mīm. Do people think that once they say: “We have accepted
faith,” they will be left alone and not be tested?

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 Sūrah al-‘Ankabūt 5

2 ۡ ٰۡ
﴾٣﴿ 9:‫ﻟﻴﻌﻠﻤﻦ ﻟﻜﺬﺑ‬ ۡ - ٰ ‫ﻓﻠﻴﻌﻠﻤﻦ ﷲ‬
ۡ - ‫ﻟﺬﻳﻦ‬
ۡ ‫ﺻﺪﻗﻮ و‬ ۡ ‫ﻗﺒﻠﻬﻢ‬
ۡ ۡ ‫ﻣﻦ‬ ۡ ‫و‬
ۡ ‫ﻟﻘﺪ ﻓﺘﻨﺎ‬
ۡ ‫ﻟﺬﻳﻦ‬
In this verse, the Almighty has very emphatically reminded people of an
established practice of His regarding those who claim to have accepted faith:
the way such people who lived before them were put into trials, they too will
face trials. This is a reference to the previous messengers andٰ those who had
ۡ ٰۡ ۡ - ‫ﻟﺬﻳﻦ‬
ۡ ‫ﺻﺪﻗﻮ و‬ ۡ refer to
ۡ - ‫ﻓﻠﻴﻌﻠﻤﻦ ﷲ‬
professed faith in them. The words 9:‫ﻟﻴﻌﻠﻤﻦ ﻟﻜﺬﺑ‬
the fact that if this trial does not take place, then how will it be proven that
they are truthful in their claim. Thus God necessarily distinguishes the
righteous from the wrongdoers. The word ‫ ﻋﻠﻢ‬here means “to distinguish,” “to
w
make distinct.” Research on this aspect of the word has already been
w
presented at another place of this exegesis. Another point to be noted is that
w
the word ‫ ﻋﻠﻢ‬is used in its intensive form. The implication is that this is an
.ta
established practice of God; hence whether people like it or not, they will
da
have to pass through this test.
bb
As far as the knowledge of God is concerned, it is all embracing: He is
aware of the inner personality of each individual whether he is sincere or a
ur
hypocrite. Yet He does not punish or reward people merely on the basis of
- i-
His knowledge; He does so on the basis of the deeds of people. For this
qu
reason, He tests each person by putting him into trials and it is through these
trials that the status of each person is determined. ra
ۡ - - ۡ ‫ ﺳﺂء ﻣﺎ‬A ‫ﻳﺴﺒﻘﻮﻧﺎ‬ ۡ - ۡ ‫ﻟﺬﻳﻦ‬
n.
3
﴾٤﴿ ‫ﻳﺤﻜﻤﻮن‬ ۡ - ۡ ‫ﻟﺴﻴﺎت ۡن‬
ٰ
‫ﻌﻤﻠﻮن‬ ۡ ‫ۡم ﺣﺴﺐ‬ or
After warning those who were laying claims to faith, this verse warns
g
people who were persecuting weak Muslims. They are told that if they think
that they will be left unchecked to carry out this persecution and never be
ٰ ۡ- ۡ
seized by God, then they are totally wrong. Though the expression ‫ﻌﻤﻠﻮن ﻟﺴﻴﺎت‬
has a general connotation, it actually refers to the wicked people who were
persecuting Muslims, and were day by day getting more oppressive because
of the respite they were being given by God. It is stated that if these people
are under the misconception that God will grant them a further grace period,
then they are very- wrong.
ۡ - ۡ ‫ ﺳﺂء ﻣﺎ‬imply that they have passed a very mistaken
The words ‫ﻳﺤﻜﻤﻮن‬
judgement about God. If they think that God is so weak as to not able to seize
them, then this is an entirely incorrect judgement. And if they think that God

2. And We even tested those who lived before them. So, God will make distinct the
truthful and also make distinct the liars.
3. Do those people who are committing wrongs think that they will escape Our
grasp? Very evil is the decision they are making.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 6

is unconcerned about their oppression and injustice, then too they have
reached a very wrong conclusion.

- ۡ
- ۡ ۡ ‫ﻟﺴﻤﻴﻊ‬ ٰ ٰ ٰ
4
﴾٥﴿ ‫ﻟﻌﻠﻴﻢ‬ ‫ﻫﻮ‬- ‫ و‬A ‫ﻵﻹت‬
ٍ ۡ - ۡ ‫ﺎن‬I ‫ﻣﻦ‬
‫ﻳﺮﺟﻮ ﻟﻘﺂء ﷲ ﻓﺎن ﺟﻞ ﷲ‬ ۡ
This verse sounds an assurance to the oppressed Muslims that come what
may they have to do every deed while giving due regard to the Hereafter. If
they have adopted this attitude, they should rest assured that the time for its
arrival is prescribed. One day, they will meet their Lord and on that day, they
will be rewarded for their hard work as well as for the trials endured for the
w
cause of God. God hears and knows all. Nothing is beyond His knowledge.
w
He is fully aware of their sacrifices and also cognizant of the reign of terror
w
let loose by their enemies.
.ta
ۡ ۡ ٌ ٰ ۡ - -
﴾٦﴿ 9:‫ ﻋﻦ ٰﻟﻌﻠﻤ‬PQ‫ﻟﻐ‬ ۡ ‫و‬
5
da
‫ ن ﷲ‬A ‫ﻟﻨﻔﺴﻪ‬
ٖ ‫ﻣﻦ ﺟﺎﻫﺪ ﻓﺎﻧﻤﺎ ﻳﺠﺎﻫﺪ‬
bb
This verse states that a person who accepts faith and endures trials for its
ur
cause should remember that he is only brightening his own future. He is not
doing any favour to God or His religion. So anxiety should not overcome him
- i-
if some calamity befalls him. If this happens, then God does not need anyone.
qu
He is self-sufficient. It is the people who need Him. So if they offer the
ra
greatest of sacrifices for the cause of God, they are in fact making their own
n.
selves benefit from this. God receives no benefit. Here it needs to be fully
kept in mind that like worldly deeds, religious deeds of a person too are
or
beneficial to God. They are beneficial for the people themselves. God has
g
prescribed this path for the well-being of the people. Just as when a farmer
works hard to plough his fields, he in fact works hard for his own self and not
for anyone else, in a similar way, when a person treads the path of religion he
alone is to gain and not God.

6 ۡ - ۡ ‫ﺎﻧﻮ‬I
﴾٧﴿ ‫ﻌﻤﻠﻮن‬ ۡ - ‫ﻟﺬي‬ ۡ - ۡ ‫ن‬XY‫ﻟﻨﻜ‬- ‫ﻟﺼﻠﺤﺖ‬
ۡ ٰ ‫ﻋﻨﻬﻢ‬
ۡ - ۡ ‫ﺳﻴﺎﺗﻬﻢ و‬
ۡ ‫ﻟﻨﺠﺰﻳﻨﻬﻢ ۡﺣﺴﻦ‬ -
ٰ ٰ ‫ﻋﻤﻠﻮ‬ ۡ - ٰ ‫ﻟﺬﻳﻦ‬
‫ﻣﻨﻮ و‬ ۡ ‫و‬
ٰ
It is evidence from the placement and context that the word ‫ ﺳﻴﺎت‬refers to
minor sins. It is stated that the Almighty will forgive the minor sins of every
person who has accepted faith and done righteous deeds. He will moreover

4. He who hopes to meet God should rest assured that the time appointed by God
shall certainly come and He hears and knows all.
5. And he who is striving in Our cause is striving for his own benefit. God is not
dependent on the people of the world.
6. And those who accepted faith and did righteous deeds, We shall brush away
their sins from them and will reward them the best for their deeds.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 7

reward them abundantly for these deeds. The implication is that why should a
person think that he has done a favour to God and His religion if he has
endured some trial when the case is that God will reward them for all their
deeds, whether small or big.

ۡ - - ۡ ]^ A ‫ﺗﻄﻌﻬﻤﺎ‬
‫ﻣﺮﺟﻌﻜﻢ‬ ٌ ۡ ‫] ﻣﺎ ۡﻟﻴﺲ ﻟﻚ ٖﺑﻪ‬cۡ ‫ك‬ef‫ﻟﺘ‬
- ۡ - ‫ﻋﻠﻢ ﻓﻶﻹ‬ ۡ- ٰ ۡ ً ۡ - ۡ
‫ و ن ﺟﺎﻫﺪك‬A ‫ﺣﺴﻨﺎ‬
ۡ
‫وﺻﻴﻨﺎ ۡﻵﻹﻧﺴﺎن ﺑﻮ ﻟﺪﻳﻪ‬ ۡ ‫و‬
7 ۡ - ۡ ‫ﻛﻨﺘﻢ‬
﴾٨﴿ ‫ﻌﻤﻠﻮن‬h ۡ-- -
ۡ - ۡ - ‫ﻓﺎﻧﺒﺌﻜﻢ ﺑﻤﺎ‬
A greater part of the trials which the previous verses mention relates to the
w
tough times the newly converted youth would face from their fathers and
w
guardians who were disbelievers. Since the rights of the parents have always
w
been acknowledged in all religions, at times, fathers have taken wrong
.ta
advantage of them too: they would stop their children from fulfilling the
rights of God by claiming that this is their right, and in this effort they have
da
not even refrained from oppression and coercion. One can see examples of
bb
this attitude in the history of many righteous people. The details of what
ur
happened to Abraham (sws) at the hands of his father have been mentioned in
the explanation of the previous sūrahs. The ordeal faced by youngsters in the
- i-
time of Moses (sws) has also been cited in these sūrahs. A similar situation
qu
was faced by the youth who professed faith in Muḥammad (sws). They too
ra
became a target of oppression from their fathers and guardians for the crime
n.
of accepting Islam. This situation entailed that such youth be given clear
or
guidance regarding the attitude they should adopt if their parents interfere in
the matters of their religion. The verse states that God has enjoined upon g
human beings to treat their parents kindly. At the same time, it counsels them
that if they force them to associate partners with God without any reason,
then they should not obey them. The word ‫ ﺗﻮﺻﻴﺔ‬here means “directive,” and
is used in this meaning at many instances in the Qur’ān. It is evident from the
style adopted here that the Qur’ān has presented this directive as an
established directive given by all religions and prophets of God. Thus it is
known that in the Torah, the Gospel and the Psalms obedience to the parents
is mentioned as subservient to obedience to God. The right which parents
have on their children is granted to them by God. Thus they do not have the
right to stop people from fulfilling the rights of God and when the parents –
who have the greatest right after God – do not have this right, then how can
this be imagined for any other person. Thus the law in Islam is: ‫] ﻟﻤﻌﺼﻴﺔ‬l ‫ﻵﻹ ﻃﺎﻋﺔ‬

7. And We directed man to treat his parents kindly. And if they force you to
associate something with Me of which you have no knowledge, do not obey them. To
Me will all of you return. So, whatever you have been doing I will inform you of it.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 8

(no one can be obeyed if he calls to disobey the Almighty).8

The words ‫ﻋﻠﻢ‬ ٌ ۡ ‫ ﻣﺎ ۡﻟﻴﺲ ﻟﻚ ٖﺑﻪ‬are actually meant to refute polytheism. This
argument has been mentioned in the Qur’ān in various styles. The word ‫ﻋﻠﻢ‬ ٌۡ
here means “argument” and “proof.” As far as one God is concerned, it is an
obvious reality that even a polytheist acknowledges nevertheless. As far as
His associates are concerned, it is the responsibility of those who regard them
to be His associates to present a proof for this. In the absence of any such
proof, it is not permissible to any reasonable person to become their servant
by regarding them to be God’s partners.
ۡ - ۡ ‫ﻛﻨﺘﻢ‬
The words ‫ﻌﻤﻠﻮن‬h
w ۡ - - - ‫ﻣﺮﺟﻌﻜﻢ‬
ۡ - ۡ - ‫ﻓﺎﻧﺒﺌﻜﻢ ﺑﻤﺎ‬ ۡ - - ۡ ]^ contain both assurance and warning.
The implication is that everyone must return to God and none other than Him.
w
He will then inform them of their deeds. This obviously means that He will
w
reward or punish them in accordance with their deeds. In other words, He will
.ta
inform people who today are persecuting His servants of their misdeeds and
da
will reward those who will persevere for His cause for their sacrifices.
bb
ۡ ٰ ۡ- ۡ - ٰ ٰ - ۡ - ٰ ‫ﻟﺬﻳﻦ‬
ۡ ‫و‬
9
﴾٩﴿ 9:‫] ﻟﺼﻠﺤ‬l ‫ﻟﻨﺪﺧﻠﻨﻬﻢ‬ ‫ﻣﻨﻮ و ﻋﻤﻠﻮ ﻟﺼﻠﺤﺖ‬
ur
- i-
The previous verse had a strong ring of warning in it. This verse has a
-
ٰ ٰ ‫ﻋﻤﻠﻮ‬
strong ring of glad tidings in it. The expression ‫ﻟﺼﻠﺤﺖ‬
qu ۡ - ٰ is in its
‫ﻣﻨﻮ و‬
complete meaning and refers to people who in spite of all the enmity from
ra
their enemies adhere to faith and are diligent in doing pious deeds will be
n.
regarded by God among the righteous. The righteous are a category of sincere
or
and pure people who the Almighty is choosing for His eternal kingdom by
g
making them pass through various trials. Not every one who lays claim to it
can become part of it. Only those will be regarded its part who will pass in
the trials they endure.

‫ﻣﻦ‬ ۡ ‫ و‬A ٰ ‫ﻓﺘﻨﺔ ﻟﻨﺎس ﻛﻌﺬ ب ﷲ‬

ٌ ۡ ‫ﻦ ﺟﺂء‬q‫ﻟ‬
ۡ ep‫ﻧ‬ ۡ ‫] ﷲ ٰ ﺟﻌﻞ‬l ‫ ۡوذي‬- ۤ ‫ﻘﻮل ٰ ﻣﻨﺎ ﺑﺎﷲ ٰ ﻓﺎذ‬
- ۡ - ‫ﻣﻦ‬
ۡ ‫و ﻣﻦ ﻟﻨﺎس‬
ۡ ۡ ۡ- -ۡ ٰ -
ۡ ‫ﻛﻨﺎ‬- ‫ﻟﻴﻘﻮﻟﻦ ﻧﺎ‬
-ۡ-
10
﴾١٠﴿ 9:‫ﺻﺪور ٰﻟﻌﻠﻤ‬ ۡ - ‫ و ۡﻟﻴﺲ ﷲ‬A ‫ﻣﻌﻜﻢ‬
]l ‫ﺑﺎﻋﻠﻢ ﺑﻤﺎ‬ ‫رﺑﻚ‬
This is a mention of people who claimed to have accepted faith but when

8. Al-Bukhārī, Al-Jāmi‘ al-ṣaḥīḥ, 1229-1230, (no. 7145).

9. And those who have professed faith and did righteous deeds, We shall admit
them into the group of the righteous.
10. And there are those among people who do claim that they have accepted faith
but when they are afflicted with sorrow in the cause of God, they regard the sorrow
inflicted on them by people to be similar to God’s punishment. And if in some matter
God’s help manifests itself, they will say: “We are with you.” Is God not aware of
whatever is in the hearts of people?

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 Sūrah al-‘Ankabūt 9

they were faced with difficulties in this cause, they became so apprehensive
of the harms inflicted by people as if they were encountering God’s scourge.
The fact is that whatever harm a person receives in this world is very short as
compared to God’s torment which will eternally seize them. For this reason, it
is easy to bear in this world the greatest of calamities for the cause of truth
than being led away from the truth and face eternal punishment. In
accordance with the established practice of God that is in currency in this
world each person has to select one of the two paths: either he adopts the path
of the truth and with full resolve fight out the hate in fact oppression of
people; if he does not find this strength in him, then he should tread the path
w
of evil and face eternal loss in the Hereafter. There is no other option than
w
these two. w
Here, it may be noted that the harm a person faces from people is called
.ta
ۡ (trial). This is because such harms are no more than a form of trial. Yet
‫ﻓﺘﻨﺔ‬ ٰ
whatever people will face in the Hereafter is called ‫ب ﷲ‬- ‫( ﻋﺬ‬God’s torment)
da
bb
because it will - be a - torment that they will not be able to escape.
-ۡ-
ۡ ‫ﻟﻴﻘﻮﻟﻦ ﻧﺎ ﻛﻨﺎ‬
The words ‫ﻣﻌﻜﻢ‬ ۡ ep‫ﻧ‬
‫ﻣﻦ رﺑﻚ‬ ٌ ۡ ‫ﻦ ﺟﺂء‬q‫ﻟ‬
ۡ ‫ و‬imply that at this time trials have
ur
really jolted them and they have joined the enemies of God in complaining of
- i-
what has befallen them but when later the signs of God’s help appear they
qu
will emphatically say that they have presented many sacrifices for the cause
of truth and remained second to none ٰ in this. ra
ۡ ٰۡ ۡ - - ۡ ۡ - ۡ ‫ و‬imply that such a claim can only be
The words 9:‫] ﺻﺪور ﻟﻌﻠﻤ‬l ‫ﻟﻴﺲ ﷲ ﺑﺎﻋﻠﻢ ﺑﻤﺎ‬ n.
of use before someone who is not aware of the secret of the hearts. But how
or
can it succeed before someone who knows people inside out. g
11 ۡ ٰ ۡ ۡ ‫ﻣﻨﻮ و‬
﴾١١﴿ 9:‫ﻟﻤﻨﻔﻘ‬- ‫ﻟﻴﻌﻠﻤﻦ‬ ۡ - ٰ ‫ﻟﻴﻌﻠﻤﻦ ﷲ‬
ۡ - ٰ ‫ﻟﺬﻳﻦ‬ ۡ ‫و‬
The implication of this verse is that when hypocrites are also found in the
ranks of sincere Muslims, God will sincerely sift out the one from the other.
The words ‫ﻣﻨﻮ‬ۡ - ٰ ‫ﻟﺬﻳﻦ‬
ۡ refer to sincere believers. This is because in contrast the
hypocrites are mentioned. Their character is portrayed in the earlier verse as
those who had laid claim to faith but were not ready to face any difficulties in
its cause.
The emphasis found in the verse shows that sifting out the sincere believers
from the hypocrites is an essential requisite of God’s attributes. If He does
not do this, it will be against His justice.

ۡ - A‫ء‬Pw
‫ﻧﻬﻢ‬ ۡ - ٰ ٰ ‫ﻣﻦ‬
ۡ ‫ﺧﻄﻴﻬﻢ‬
ٍ ۡ ‫ﻣﻦ‬
ۡ ٰ ۡ-
ۡ 9:‫ﺑﺤﻤﻠ‬ ۡ - ٰ ٰ ‫ﻟﻨﺤﻤﻞ‬
‫وﻣﺎﻫﻢ‬A ‫ﺧﻄﻴﻜﻢ‬ ۡ ۡ ۡ ‫ﺳﺒﻴﻠﻨﺎو‬
ۡ ‫ﺗﺒﻌﻮ‬ - ٰ ۡ ۡ- ۡ
ۡ - ‫ﻣﻨﻮ‬ ‫و ﻟﻠﺬﻳﻦ‬XY‫وﻗﺎل ﻟﺬﻳﻦﻛ‬

11. And God will make distinct the believers and also make distinct the hypocrites.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 10

ۡ - ‫ﻟﻘﻴﻤﺔ ﻋﻤﺎ‬
ۡ - ۡ ‫ﺎﻧﻮ‬I ٰ ۡ ‫ﻳﻮم‬ -zۡ - ۡ ۡ
ۡ ‫ﻟﻴﺴـﻠﻦ‬ ً ۡ ‫ﻘﺎﻟﻬﻢ و‬x
ۡ - ۡ ‫ﻟﻴﺤﻤﻠﻦ‬
- ۡ ۡ- ٰ
12
﴾١٣﴿‫ﻔ)(ون‬ ‫ و‬y‫ﻘﺎﻟﻬﻢ‬x ‫ﻘﺎﻵﻹﻣﻊ‬x ‫﴾و‬١٢﴿‫ﻟﻜﺬﺑﻮن‬
Though the words ‫و‬XY‫ﻛ‬ ۡ - ‫ﻟﺬﻳﻦ‬
ۡ are general, yet occasion and context show that
they relate to those disbelievers whose children or other subservient
individuals had accepted Islam. In order to turn them away from Islam, they
would persecute them and also morally pressurize them by saying that they
are more aware of their good and evil. So, they would contend that if these
subservient individuals keep following their ways, they will be responsible
for the consequences. They will be absolved of any responsibility. This logic
has always been used in the past by elders, guardians, fathers, teachers,
w
pundits and leaders for their young ones and is still used today. At times, it is
w
very effective as well. To a certain extent, it quite naturally influences minds
w
and there is no harm in it at all as well. However, the matter of religion is
.ta
very important. The Almighty has made each person individually answerable
da
for it. Blind following in this matter is not allowed nor is it permissible to
bb
force people to blindly follow someone. None will be able to bear theٌ burden
ْ
of anotherْ - person before God. The Qur’ān has explicitly stated: ‫ﺗﺰر و زرة وزر‬
ur - ‫وﻵﻹ‬
(٧:٣٩) ‫ى‬e€‫( أ‬no soul shall bear the burden of another, (39:7)).
- i-
In the verse under discussion, it is pointed out that the elders who are
qu
reassuring their young ones that they will bear their burdens are under a grave
misconception and wrongly assuring the younger ones. On the Day of
ra
Judgement, such will be the situation of these people that they will be bearing the
n.
burden of their sins and will also bear the responsibility of leading others astray.
ۡ - ‫ ﻋﻤﺎ‬refer to the religious innovations which they invented
ۡ - ۡ ‫ﺎﻧﻮ‬I
The words ‫ﻔ)(ون‬
or
g
themselves but ascribed them to God. Such is their extremism that they
compel others to adopt them and claim that they will bear the consequences.
These words state that these people will be held accountable on the Day of
Judgement for all these sins.

Section II: Verses (14-40)

Three things are mentioned in the previous verses:

Firstly, those who take up the cause of God do not reach their destination
without any hindrance or barriers. They have to pass through many trials in
this way. Without passing through them, no one can be regarded as sincere

12. And the disbelievers say to the believers: “Follow our ways; We will bear the
burden of your sins. Whereas they will not bear any of their sins. They are absolute liars.
And they will bear the burden of their own sins and some other burdens as well also
besides their own sins. And they will be asked about the falsehoods they are concocting.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 11

and truthful in the sight of the Almighty.

Secondly, in matters of religion, each person is accountable himself before
God. No other person will bear his burden. Thus no one should rely on the
excuse that he had gone astray in a particular matter because he was morally
or materially pressurized by another person.
Thirdly, people who subject those who tread the path of truth to various
oppressions in order to turn them away from religion are given respite from God
till a certain time. However, if this respite increases their rebelliousness, they
face God’s law and when this happens they are not able to escape in any way.
In the succeeding verses, the facts stated above are delineated through the
w
accounts of the prophets of God and their enemies and rejecters. Readers may
w
proceed to study the verses. w
- ۡ - ‫ﻓﺎﺧﺬﻫﻢ‬
.ta ۡ ۡ ۡ
﴾١٤﴿ ‫ﻇﻠﻤﻮن‬ ۡ - ٰ ‫ﻫﻢ‬ ۡ - ‫ﻟﻄﻮﻓﺎن و‬ -- A ‫ﻋﺎﻣﺎ‬ً 9:‫ﺧﻤﺴ‬
da ۡ ۡ
‫ﺳﻨﺔ ﻵﻹ‬ ٍ ‫ﻓﻴﻬﻢ ﻟﻒ‬
ۡ ۡ ۡ
‫ﻗﻮﻣﻪ ﻓﻠﺒﺚ‬ ٖ ۡ ]^ٰ ‫ﻧﻮﺣﺎ‬ ً ۡ - ‫رﺳﻠﻨﺎ‬ ‫و ﻟﻘﺪ‬
- ۡ - ‫ﻋﺒﺪو ﷲ و‬ ٰ ۡ ‫ﺑﺮﻫﻴﻢ ۡذ ﻗﺎل‬ ۡ ٰ ۡ ً ۤ ٰ ۡ - ٰۡ ۡ
A ‫ﻘﻮه‬h - - ۡ ‫ﻟﻘﻮﻣﻪ‬ ۡ ٰ ۡ ‫﴾ و‬١٥﴿ 9:‫ﻟﻠﻌﻠﻤ‬ bb ‫ﻟﺴﻔﻴﻨﺔ و ﺟﻌﻠﻨﻬﺎ ٰ ﻳﺔ‬ ۡ ‫ﺻﺤﺐ‬ ٰ ۡ ‫ﻓﺎﻧﺠﻴﻨﻪ و‬
ۡ ‫ ن‬A ‫ﻓ†ﺎ‬ ًۡ ۡ- - ۡ ً ۡ ٰ ۡ- ۡ ۡ - - ۡ ۡ - ۡ ‫ﻛﻨﺘﻢ‬ ۡ - ۡ - ‫ﻟﻜﻢ ۡن‬ ۡ - (: ٌ ۡ ‫ذﻟﻜﻢ ﺧ‬ ۡ- ٰ
‫ﻟﺬﻳﻦ‬ ‫ﻌﺒﺪون ﻣﻦ دون ﷲ وﺛﺎﻧﺎ و ﺗﺨﻠﻘﻮن‬h ‫﴾ ﻧﻤﺎ‬١٦﴿ ‫ﻌﻠﻤﻮن‬h
ur
ۡ - ۡ - ‫ ۡﻟﻴﻪ‬A ‫و •ﻟﻪ‬e‹‫ﺷ‬ ۡ - - ۡ ‫ﻋﺒﺪوه و‬ - ۡ - - ۡ ‫ﻟﺮزق و‬ ۡ ٰ ۡ ۡ- ۡ ًۡ ۡ - ۡ- ۡ ٰ ۡ- ۡ ۡ - - ۡ
- i-
﴾١٧﴿ ‫ﺗﺮﺟﻌﻮن‬ ‫ﻌﺒﺪون ﻣﻦ دون ﷲ ﻵﻹ ﻳﻤﻠﻜﻮن ﻟﻜﻢ رزﻗﺎ ﻓﺎﺑﺘﻐﻮ ﻋﻨﺪ ﷲ‬h
- ۡ- ۡ ۡ ۡ ۡ -ۡ - ٰ ۡ ۡ - ۡ ‫ﻣﻦ‬
qu
‫﴾ و ﻟﻢ ﻳﺮو ﻛﻴﻒ ﻳﺒﺪئ‬١٨﴿ 9:‫ﻟﺮﺳﻮل ﻵﻹ ﻟﺒﻠﻎ ﻟﻤﺒ‬ - ۡ - ]•‫ و ﻣﺎ ﻋ‬A ‫ﻗﺒﻠﻜﻢ‬ ra ۡ ‫ﻣﻢ‬ ٌ - ‫ﻓﻘﺪ ﻛﺬب‬ ۡ ‫ﺗﻜﺬﺑﻮ‬ ۡ - - ‫و ۡن‬
- ٰ ‫ﺛﻢ ﷲ‬- ‫ﻟﺨﻠﻖ‬ ۡ ۡ
‫ﻛﻴﻒ ﺑﺪ‬ ۡ ‫و‬X’‫ﻓﺎﻧ‬ ۡ - - ۡ ‫ﻵﻹرض‬ ۡ ۡ ]l ‫(و‬:‫ﺳ‬ ۡ - ۡ ‫ﻗﻞ‬ ۡ - ﴾١٩﴿ (:‫ﻳﺴ‬ ٌ ۡ ٰ ‫ ن ٰذﻟﻚ ﻋ•] ﷲ‬A ‫ﻌﻴﺪه‬
n. • - ۡ - ‫ﺛﻢ‬- ‫ﻟﺨﻠﻖ‬ ۡ ۡ -ٰ
‫ﷲ‬
- ‫ﻣﻦ ﻳﺸ‬ ۡ ‫ﻳﺮﺣﻢ‬ - ۡ ‫ﻳﺸﺂء و‬ - ‫ﻣﻦ‬ ۡ ‫ﻌﺬب‬ - - ﴾٢٠ۚ ﴿ ‫ﻗﺪﻳﺮ‬ ٌ ۡ ‫ء‬Pw - ٰ
ٰ ‫ ن ﷲ‬A ‫ة‬e€‫ ﻟﻨﺸﺎة ۡﻵﻹ‬P•‫ﻳﻨ‬ ٰ ۡ -z ۡ -
‫ﺂء – و ۡﻟﻴﻪ‬
or
ٍ ۡ ‫ﻞ‬I ]•‫ﻋ‬
ۡ ٰ ‫دون ﷲ‬
g
‫﴾ و‬٢٢﴿ (:‫ﻧﺼ‬
ۡ
ٍ ‫ﻣﻦ و ٍ^] و ﻵﻹ‬ ۡ - ‫ﻣﻦ‬ ۡ ‫ﻟﻜﻢ‬ ۡ - ‫ و ﻣﺎ‬y ‫] ﻟﺴﻤﺂء‬l ‫ﻵﻹرض و ﻵﻹ‬ ۡ ۡ ]l ‫ﺑﻤﻌﺠﺰﻳﻦ‬ ۡ ۡ - ‫ﻧﺘﻢ‬ ۡ - ۡ ۤ‫﴾ و ﻣﺎ‬٢١﴿ ‫ﻘﻠﺒﻮن‬h ۡ- ۡ-
ٌ ۡ ‫ﻟﻬﻢ ﻋﺬ ٌب‬ ۡ - ‫ﻚ‬q‫ ˜وﻟ‬- ‫ و‬P™‫رﺣﻤ‬ ۡ ۡ ‫ﻣﻦ‬ ۡ ۡ‫ﺴﻮ‬q - ‫ﻚ ﻳ‬q‫ ˜وﻟ‬- ۤ‫ﻟﻘﺂ—ﻪ‬ ٰ ٰٰ ۡ- ۡ
‫ﺎن ﺟﻮ ب‬I ‫﴾ ﻓﻤﺎ‬٢٣﴿ ‫ﻟﻴﻢ‬ ٖ ‫ﺑﺎﻳﺖ ﷲ و‬ ‫و‬XY‫ﻟﺬﻳﻦ ﻛ‬
-ۡ ۡ - ۡ ٰ ٰ ٰ ۡ ٰ- - ٰ ۡ - ۡ - ۡ - ۡ - - ۡ - ۡ ۤ ۤ ۡ
‫﴾ و ﻗﺎل ﻧﻤﺎ‬٢٤﴿ ‫ﻟﻘﻮم ﻳﺆﻣﻨﻮن‬ ٍ ‫ﻵﻹﻳﺖ‬ ٍ ‫] ذﻟﻚ‬l ‫ ن‬A ‫ﻗﻮه ﻓﺎﻧﺠ›ﻪ ﷲ ﻣﻦ ﻟﻨﺎر‬eœ ‫ﻗﻮﻣﻪ ﻵﻹ ن ﻗﺎﻟﻮ ﻗﺘﻠﻮه و‬ ٖ
- ‫ﺑﺒﻌﺾ و‬ ۡ ۡ ‫ﻌﻀﻜﻢ‬Ÿ - -
ۡ ۡ XY‫ﻳﻜ‬ -
- ‫ﻟﻘﻴﻤﺔ‬ ۡ ۡ
ٰ ‫ﻳﻮم‬ -
ۡ ‫ﻟﺤﻴﻮة ﻟﺪﻧﻴﺎ – ﺛﻢ‬ ۡ - ۡ
ٰ ]l ‫ﺑﻴﻨﻜﻢ‬ -
ۡ ۡ ‫دون ﷲ ۡوﺛﺎﻧﺎ ﻣﻮدة‬ ً ٰ ۡ - ‫ﻣﻦ‬ ۡ ‫ﺗﺨﺬﺗﻢ‬ ۡ - ۡ
‫ﻳﻠﻌﻦ‬ ٍ
‫ﻫﻮ‬- ‫ﻧﻪ‬ • A ]cۡ ‫ﻣﻬﺎﺟﺮ ٰ^] ر‬ ٌ - ]£ۡ ‫ و ﻗﺎل‬¤ ‫ﻟﻮط‬ ٌ ۡ - ‫﴾ ٰﻓﺎﻣﻦ •ﻟﻪ‬٢٥¡ ﴿ ‫ﻳﻦ‬ep‫ﻧ‬ ۡ ٰ ‫ﻣﻦ‬ ۡ ‫ﻟﻜﻢ‬ ۡ - ‫ﻟﻨﺎر و ﻣﺎ‬ - ‫ﻜﻢ‬¢‫ﻣﺎو‬ - - ٰ ۡ ‫ و‬y ‫ﻌﻀﺎ‬Ÿ ًۡ ۡ- -ۡ
‫ﻌﻀﻜﻢ‬Ÿ
• ۡ ‫ﺗﻴﻨﻪ‬ - ٰ ۡ ٰ ‫ﻟﻜﺘﺐ و‬ ٰ ۡ ‫ﻟﻨﺒﻮة و‬ -
- ‫ذرﻳﺘﻪ‬- ۡ]l ‫ﺟﻌﻠﻨﺎ‬ ۡ ۡ - ۡ ‫ﺳﺤﻖ و‬ ٰ ۡ ‫ﻟﻪ‬ ۤ • ‫وﻫﺒﻨﺎ‬ ۡ ‫﴾ و‬٢٦﴿ ‫ﻟﺤﻜﻴﻢ‬ - ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬ -ۡ ۡ
]l ‫ﺟﺮه‬ ‫ﻌﻘﻮب و‬
ۡ- ۡ ۡ-ۡ ۡ - ۤ ۡ ۡ ً - ۡ ٰ ٰ • ۡ-
‫ﺳﺒﻘﻜﻢ ﺑﻬﺎ‬ ‫ ﻣﺎ‬y ‫ﻟﺘﺎﺗﻮن ﻟﻔﺎﺣﺸﺔ‬ ‫ﻟﻘﻮﻣﻪ ﻧﻜﻢ‬ ٖ ‫﴾ و ۡﻟﻮﻃﺎ ذ ﻗﺎل‬٢٧﴿ 9:‫ة ﻟﻤﻦ ﻟﺼﻠﺤ‬e€‫] ۡﻵﻹ‬l ‫ﻧﻪ‬ ‫ﻟﺪﻧﻴﺎ – و‬
ۡ ۡ - -ۡ ۡ ۡ-ۡ ۡ - ۡ ‫ﻟﺘﺎﺗﻮن ﻟﺮﺟﺎل و‬ ۡ - ۡ ‫—ﻨﻜﻢ‬ ۡ - ﴾٢٨﴿ 9:‫ﻟﻌﻠﻤ‬ ۡ ٰۡ
‫ﺎن‬I ‫ ﻓﻤﺎ‬A e‹‫ﻟﻤﻨ‬- ‫ﻧﺎدﻳﻜﻢ‬ ]l ‫¦ و ﺗﺎﺗﻮن‬ § ‫ﻟﺴﺒﻴﻞ‬ ۡ ‫ﻘﻄﻌﻮن‬h ‫ﺣﺪ ﻣﻦ‬ ٍ ‫ﻣﻦ‬ ۡ
ۡ ۡ ]•‫] ﻋ‬£ۡ eۡ p‫ﻧ‬ - ۡ ‫﴾ ﻗﺎل رب‬٢٩﴿ 9:‫ﻟﺼﺪﻗ‬ ۡ ٰ ۡ- ٰ ۡ - ۤ
‫ﻟﻘﻮم‬ ‫ﻌﺬ ب ﷲ ۡن ﻛﻨﺖ ﻣﻦ‬Ÿ ‫ﻗﻮﻣﻪۤ ﻵﻹ ۡن ﻗﺎﻟﻮ ﺋﺘﻨﺎ‬ ٖ ۡ ‫ﺟﻮ ب‬
ۡ - ‫ﻳﺔ – ن ۡﻫﻠﻬﺎ‬X©‫ﻟ‬
‫ﺎﻧﻮ‬I ۡ ۡ ‫ﻣﻬﻠﻜﻮۡۤ ۡﻫﻞ ٰﻫﺬه‬ - ۡ - ۤۡ -
‫ي ﻗﺎﻟﻮ ﻧﺎ‬ef‫ﺑﺎﻟﺒ‬ ٰ ۡ - ۡ ‫ﺑﺮﻫﻴﻢ‬ ۡ ٰ ۡ ۤ ‫رﺳﻠﻨﺎ‬ --- ۡ
‫﴾ و ﻟﻤﺎ ﺟﺂءت‬٣٠﴿ ‫ﻟﻤﻔﺴﺪﻳﻦ‬ ۡ ۡ-ۡ

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 Sūrah al-‘Ankabūt 12

ۡ ٰ ۡ ‫ﺎﻧﺖ ﻣﻦ‬I
﴾٣٢﴿ ‫ﻟﻐ¬(ﻳﻦ‬ ۡ -‫ﺗﻪ‬ • ‫ﻫﻠﻪۤ ﻵﻹ ۡﻣﺮ‬• ۡ ‫ﻟﻨﻨﺠﻴﻨﻪ و‬
• - ۡ ۡ - ۡ - ۡ ۡ- ًۡ- ۡ
«‫ﻗﺎﻟﻮ ﻧﺤﻦ ﻋﻠﻢ ﺑﻤﻦﻓﻴﻬﺎ‬A‫﴾ ﻗﺎل نﻓﻴﻬﺎﻟﻮﻃﺎ‬ª ٣١﴿¦9:‫ﻇﻠﻤ‬
ۡ ٰ
ۡ - - ‫¯ن ® ﻧﺎ‬°‫ﺗ‬ ۡ ۡ ‫ﺗﺨﻒ و ﻵﻹ‬ - ًۡ ۡ ٓۡ ‫ﻟﻮﻃﺎ‬ ًۡ- - - - ۡ ۤ
‫ﻣﻨﺠﻮك و ۡﻫﻠﻚ ﻵﻹ‬ ۡ ‫ﻗﺎﻟﻮۡ ﻵﻹ‬ ‫ﺑﻬﻢ و ﺿﺎق ﺑﻬﻢ ذرﻋﺎ و‬ ۡ ‫ء‬P² ‫و ﻟﻤﺎ ۡن ﺟﺂءت رﺳﻠﻨﺎ‬
‫﴾ و‬٣٤﴿ ‫ﻔﺴﻘﻮن‬ۡ - - ۡ ‫ﺎﻧﻮ‬I ۡ - ‫رﺟﺰ ﻣﻦ ﻟﺴﻤﺂء ﺑﻤﺎ‬ ً ۡ ‫ﻳﺔ‬X©‫ﻟ‬ۡ ۡ ‫ﻋ•] ۡﻫﻞ ٰﻫﺬه‬ ۡ - ۡ - ‫﴾ ﻧﺎ‬٣٣﴿ ‫ﻟﻐ¬(ﻳﻦ‬
µ ‫ﻟﻮن‬³´‫ﻣ‬ ۡ ٰ ۡ ‫ﺎﻧﺖ ﻣﻦ‬I ۡ ‫ۡﻣﺮ ﺗﻚ‬
ۢ
- ۡ ‫ﻋﺒﺪو ﷲ ٰ و‬ - - ۡ ‫ﻘﻮم‬ ۡ ٰ ‫ﺷﻌﻴﺒﺎ ﻓﻘﺎل‬ ً ۡ - ‫ﺧﺎﻫﻢ‬
ۡ - ‫ﻣﺪﻳﻦ‬ ۡ ]^ٰ ‫﴾ و‬٣٥﴿ ‫ﻌﻘﻠﻮن‬ۡ - ۡ ‫ﻟﻘﻮم‬ ً ً ٰۤ ۡ ۡ ۡ
‫رﺟﻮ‬ ٍ ۡ ‫ﻟﻘﺪ ﺗﺮ'ﻨﺎ ﻣﻨﻬﺎ ﻳﺔ ﺑﻴﻨﺔ‬
ۡ ۡ ۡ ۡ- ۡ - ۡ --ۡ ۡ ۡ - ‫ﻵﻹرض‬
- ۡ - ﴾٣٦﴿ ‫ﻣﻔﺴﺪﻳﻦ‬ ۡ ۡ ]l ۡ‫ﻌﺜﻮ‬h ۡ ‫ و ﻵﻹ‬e€‫ﻟﻴﻮم ۡ ٰﻵﻹ‬ ۡ ۡ
‫﴾ و‬٣٧¸ ﴿ 9:‫رﻫﻢ ٰﺟﺜﻤ‬ ‫] د‬l ‫ﻓﻜﺬﺑﻮه ﻓﺎﺧﺬﺗﻬﻢ ﻟﺮﺟﻔﺔ ﻓﺎﺻﺒﺤﻮ‬
ۡ - ‫ﻟﺴﺒﻴﻞ و‬
‫ﺎﻧﻮ‬I ۡ w ۡ-
‫ﻓﺼﺪﻫﻢ ﻋﻦ‬ ۡ - ۡ ‫ﻟﺸﻴﻄﻦ‬
‫ﻋﻤﺎﻟﻬﻢ‬ - ٰ ۡ ‫ﻟﻬﻢ‬ - - ‫ﻣﺴﻜﻨﻬﻢ ® و زﻳﻦ‬
ۡ ٰ ‫ﻣﻦ‬ۡ ‫ﻟﻜﻢ‬ ۡ - 9:‫ﻗﺪ ﺗﺒ‬ ۡ ‫ﺛﻤﻮد ۠ و‬ۡ - ‫ﻋﺎد و‬ ً
ۡ - ‫ﻵﻹرض و ﻣﺎ‬
‫ﺎﻧﻮ‬I w ۡ - ۡ ۡ ‫ﺑﺎﻟﺒﻴﻨﺖ‬
ۡ ۡ ]l ‫ﻓﺎﺳﺘﻜ¬(و‬ ٰ ۡ ٰۡ - ۡ - ۡ
P²‫ﻫﺎﻣﻦ ® و ﻟﻘﺪ ﺟﺂءﻫﻢ ﻣﻮ‬ ٰ ‫ﻋﻮن و‬e»ۡ ۡ ‫ﻗﺎرون و‬ ۡ - ‫﴾و‬٣٨ۙ ﴿ ‫ﻳﻦ‬ep‫ﻣﺴﺘﺒ‬
ۡ ۡ ۡ -
ۡ - ۡ ‫ﻟﺼﻴﺤﺔ – و‬- ۡ -ۡ ۡ - ۡ ‫ﺣﺎﺻﺒﺎ – و‬ ۡ ۡ ۡ ۡ-ۡ ۡ ً- ۡ
ۡ ‫ﻣﻨﻬﻢ‬ ۡ ‫رﺳﻠﻨﺎ‬ ٖ ¼ ‫﴾ ﻓ†ﻶﻹ ﺧﺬﻧﺎ‬ª ٣٩﴿¦9:‫ٰﺳﺒﻘ‬
w ً ‫ﻋﻠﻴﻪ‬
‫ﻣﻨﻬﻢ‬ ‫ﻣﻦ ﺧﺬﺗﻪ‬
.ta ‫ﺑﺬﻧﺒﻪ – ﻓﻤﻨﻬﻢ ﻣﻦ‬
ۡ - ۡ ‫¿ﻔﺴﻬﻢ‬ - ۡ ٰ ۡ- ۡ -ٰ
ۡ - - ۡ ۤۡ‫ﺎﻧﻮ‬I ۡ ۡ ۡ ۡ-ۡ ۡ ۡ ‫ﺧﺴﻔﻨﺎ ﺑﻪ‬ۡ ۡ
﴾٤٠﴿ ‫ﻳﻈﻠﻤﻮن‬ da ‫ﺎن ﷲ ﻟﻴﻈﻠﻤﻬﻢ و ﻟﻜﻦ‬I ‫ﻗﻨﺎ – و ﻣﺎ‬e¾ ‫ﻣﻦ‬ ‫ﻵﻹرض – و ﻣﻨﻬﻢ‬ ‫ﻣﻦ‬
And We sent forth Noah to his people; so he dwelt among them for fifty
bb
short of one thousand years. Then a storm struck them and they were ones
ur
who were unjust to their own selves. Thus We delivered him and all those
- i-
who were in the ark, and made this event a great sign for mankind. (14-15)
And We also sent forth Abraham as a messenger when he said to his qu
people: “Worship God and fear Him. This is better for you if you but know. ra
You are only worshipping idols besides God and fabricating falsehood. Those
whom you worship besides God do not have any power to provide sustenance
n.
to you; so, only ask God for sustenance and worship and remain grateful to
or
Him alone. You will be returned to Him alone. (16-17) g
And if you deny, then remember many nations before you denied as well and
the only responsibility of the messenger is to clearly communicate to you. (18)
Have they not observed how God begins creation and then re-creates?
Indeed, this is very easy for God. Tell them: “Roam about in the earth and
observe how God began creation and then will recreate again. Indeed, God
has power over all things. He will punish whomsoever He wills and show
mercy on whomsoever He wills and to Him shall you be returned. And
neither will you escape from His grasp on the earth nor is there anyone who
can protect or help you in the skies except Him. And those who denied God’s
revelations and meeting Him, it is they who will be deprived of My mercy. It
is for these people that there is a painful torment.” (19-23)
So, the only answer his people gave was: “Kill him or burn him.” Then
God delivered him from the punishment of the fire. Indeed, there are many
signs in this for those who accept faith. (24)
And he said: “The idols you have made besides God, your mutual
friendship with them is only till this world. Then on the Day of Judgement

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 Sūrah al-‘Ankabūt 13

each one of you will deny and curse the other and Hell shall be your abode
and none shall be your helper. (25)
Thus Lot attested to him and said: “I migrate towards my Lord. Indeed, He
is powerful and wise.” (26)
And We gave him Isaac and Jacob and began the succession of the book
and prophethood in his progeny. And We gave him his reward in this world
and in the Hereafter also he will be among the righteous. (27)
And We made Lot a Messenger also when he said to his people: “You
commit an open vulgar act which no nation before you ever committed. Do
you lust after men and violate the path of nature. And perpetrate shameful
w
acts in your gatherings.” Then the only answer his people gave was that they
w
said: “If you are truthful, bring on us the torment of God.” (28-29)
w
He prayed: “O Lord! Help me against this mischievous nation.” And when
.ta
Our messengers came to Abraham with glad tidings, they said: “We are about
da
to destroy the people of this settlement. Its inhabitants are very wicked.” He
said: “Lot is also among it.” They replied: “We very well know who are in it.
bb
We will save him and his kinsfolk except his wife. She will be among those
ur
left behind.” (30-32) - i-
And when it happened that Our messengers came to Lot, he became
qu
sorrowful and distressed because of them and they said: “Neither fear
anything nor grieve. We will save you and your kinsfolk except your wife.
ra
She will be among those left behind. We will be bringing down a calamity
n.
from the heavens on the inhabitants of this settlement because of their
or
disobedience.” And We left intact a very clear sign of this for those who want
to understand. (33-35)
g
And to the people of Madyan, We sent their brother Shu‘ayb. So, he invited
them: “O People of My Nation! Worship God and await the Last Day and do
not move in the land as mischief-mongers.” Then they rejected him; so, an
earthquake seized them. Thus, they remained lying face-down in their houses.
(36-37)
And We destroyed the ‘Ād and the Thamūd as well. And evident to you are
the signs of their settlements. And Satan made their foul deeds seem fair to
them and in this way stopped them from the right path, even though they
were a very clever people. (38)
And We killed Korah, the Pharaoh, and Hamān. And Moses came to them
with veritable signs, but they showed arrogance in the land. And they could
not escape Our power. (39)
Thus We seized each of them because of their sins. To some We sent a
violent storm; and some of them were seized by thunder and some We thrust
into the earth and some We drowned. And God was not unjust to them; they
were the ones who actually were unjust to themselves. (40)

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 Sūrah al-‘Ankabūt 14

Explanation
ۡ - ٰ ‫ﻫﻢ‬ - ۡ - ‫ﻓﺎﺧﺬﻫﻢ‬
ۡ - ‫ﻟﻄﻮﻓﺎن و‬ -- ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
ً ۡ - ‫رﺳﻠﻨﺎ‬
13
﴾١٤﴿‫ﻇﻠﻤﻮن‬ ً 9:‫ﺧﻤﺴ‬
A‫ﻋﺎﻣﺎ‬ ‫ﺳﻨﺔ ﻵﻹ‬
ٍ ‫ﻓﻴﻬﻢ ﻟﻒ‬ ٖ ۡ ]^ٰ ‫ﻧﻮﺣﺎ‬
‫ﻗﻮﻣﻪﻓﻠﺒﺚ‬ ‫وﻟﻘﺪ‬
Only this sūrah mentions that Noah (sws) lived for 950 years. It is actually
the central theme of the sūrah which entailed this mention. It is mentioned
earlier that those who adopt the path of truth must not expect a smooth sailing
to their destination. They shall in fact have to face trials for a long period of
time. It is to delineate this fact that the age of Noah (sws) is cited. He had to
deal with his nation for a very long period of time. It was only then that he
w
succeeded in the trial of God and fulfilled the responsibility imposed on him.
w
The age of Noah (sws) mentioned here is exactly in accordance with the
w
Torah: .ta
After the flood Noah lived 350 years. Noah lived a total of 950 years,
da
and then he died. (Genesis, 9:28-29)
bb
ur
It is evident from the Torah that in those days the average age of human
beings was much more than today. Noah’s (sws) father was 773 years old
- i-
while his grandfather was 969 years old. Similarly, among his other
qu
forefathers one was 960 years and another was 895. It is evident from this
ra
that Noah’s age was exactly in accordance with the average age of those
times. There is no extant compiled history of those times. It is only through
n.
the Torah that we come to know of some information and there is no reason
or
to deny this information. It may also be kept in mind that in those times when
g
the earth was being populated and the evils of society and financial
undertakings – which are now found in every sphere of life – had not come
into existence it should not be any matter of amazement if the average age of
human beings was so much. It is in fact directly in accordance with the
- ۡ - ‫ﻓﺎﺧﺬﻫﻢ‬
requisites of God’s wisdom and human nature.
ۡ - ٰ ‫ﻫﻢ‬
The words ‫ﻇﻠﻤﻮن‬ ۡ - ‫ﻟﻄﻮﻓﺎن و‬ -- corroborate what has been said in the earlier
part of the su#rah: God does give respite to the enemies of the truth but this
respite is to a certain extent. After this, He definitely seizes them. And this
punishment is not any act of injustice from God. They themselves are unjust
to themselves because the truth had been conclusively delivered to them.
According to the established practice of God, just as the proponents of the
truth have to pass through trials before they succeed similarly the proponents

13. And We sent forth Noah to his people; so he dwelt among them for fifty short
of thousand years. Then a storm struck them and they were ones who were unjust to
their own selves.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 15

of falsehood are conclusively communicated the truth before they are

punished.

ۡ ٰ ۡ ً ٰۤ ٰ ۡ ۡ - ٰۡ ۡ
ٰ ۡ ‫ﻓﺎﻧﺠﻴﻨﻪ و‬
14
﴾١٥﴿ 9:‫ﻟﻠﻌﻠﻤ‬ ‫ﻟﺴﻔﻴﻨﺔ و ﺟﻌﻠﻨﻬﺎ ﻳﺔ‬ ‫ﺻﺤﺐ‬
The implication of this verse is that after such a long struggle and period of
trial came the phase in which God delivered Noah (sws) and his followers
and made this incident a great sign for all mankind. The proponents of both
truth and falsehood can see in its reflection
ۤ ٰ ۡ the fates they will meet.
The antecedent of the pronoun in ‫ و ﺟﻌﻠﻨﻬﺎ‬is not any specific word but the
w
whole incident mentioned earlier. This is a very common usage of pronouns
w
in Arabic. Examples can be seen in the earlier sūrahs.
w
Found in this account of Noah (sws) is the proof of what is stated earlier:
.ta
no one will be answerable for the deeds of another person. Had there been
da
any possibility of this, Noah (sws) would certainly have saved his son from
God’s punishment. So, if such a grand prophet of God as Noah (sws) was
bb
unable to do this, how can others even think of it?ur
ۡ - ۡ ‫ﻛﻨﺘﻢ‬ ۡ - (:‫ﺧ‬
ۡ - ۡ - ‫ﻟﻜﻢ ۡن‬ ۡ - ٰ A ‫ﻮه‬
ٌ ۡ ‫ذﻟﻜﻢ‬ -
- ۡ ‫ﻘ‬h ٰ - -ۡ ۡ
- i- ۡ ۡ ٰۡ
15
﴾١٦﴿ ‫ﻌﻠﻤﻮن‬h ‫ﻋﺒﺪو ﷲ و‬ ‫ﺑﺮﻫﻴﻢ ذ ﻗﺎل ﻟﻘﻮﻣﻪ‬
qu ‫و‬
The implication is that just as God sent Noah (sws) to his nation as a
ra
messenger, similarly He also sent Abraham (sws) to his nation as a
n.
messenger. He also invited his people to worship God and fear His wrath.
- ۡ - means fear God ie. do not invite His wrath by associating
The word ‫ﻘﻮه‬h
or
partners with Him in worshipping Him. The words ‫ﻌﻠﻤﻮن‬h ۡ - ۡ ‫ﻛﻨﺘﻢ‬ ۡ - (:‫ﺧ‬
ۡ - ۡ - ‫ﻟﻜﻢ ۡن‬ ۡ- ٰ
ٌ ۡ ‫ذﻟﻜﻢ‬
g
sound a warning. It is the best advice and counsel which is being delivered to
them in time so that they understand it and give importance to it.

ًۡ ۡ - ۡ- ۡ ٰ ۡ- ۡ ۡ- -ۡ ۡ ًۡ ۡ- - ۡ ً ۡ ٰ ۡ- ۡ ۡ - - ۡ
‫ﻟﻜﻢ رزﻗﺎ‬ ‫دون ﷲ ﻵﻹ ﻳﻤﻠﻜﻮن‬ ‫ﻌﺒﺪون ﻣﻦ‬h ‫ ن ﻟﺬﻳﻦ‬A ‫ﺗﺨﻠﻘﻮن ﻓ†ﺎ‬ ‫ﻌﺒﺪون ﻣﻦ دون ﷲ وﺛﺎﻧﺎ و‬h ‫ﻧﻤﺎ‬
- • ‫و‬e‹‫ﺷ‬
ۡ - ۡ ‫ ۡﻟﻴﻪ‬A ‫ﻟﻪ‬ - ۡ ۡ ٰ ۡ ۡ- ۡ
- ۡ - - ۡ ‫ﻟﺮزق و‬
ۡ - ‫ﻋﺒﺪوه و‬
16
﴾١٧﴿ ‫ﺗﺮﺟﻌﻮن‬ ‫ﻓﺎﺑﺘﻐﻮ ﻋﻨﺪ ﷲ‬
The verse states that the deities which these people are worshipping are

14. Thus We delivered him and all those who were in the ark, and made this event
a great sign for mankind.
15. And We also sent forth Abraham as a messenger when he said to his people:
“Worship God and fear Him. This is better for you if you but know.
16. You are only worshipping idols besides God and fabricating falsehood. Those
whom you worship besides God do not have any power to provide sustenance to you;
so only ask God for sustenance and worship and remain grateful to Him alone. You
will be returned to Him alone.

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 Sūrah al-‘Ankabūt 16

ًۡ --ۡۡ
baseless. They are merely idols and shrines. The words ‫ﺗﺨﻠﻘﻮن ﻓ†ﺎ‬ ‫ و‬state that
their claim that God has included them in His divinity is a false allegation.
Neither has God said anywhere that He has regarded these deities to be His
associates nor do these people have any proofٰ in its favour.
ۡ ٰ ۡ ۡ- ۡ ًۡ ۡ- ۡ- ۡ ۡ - ‫ﻣﻦ‬ ۡ - - ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫ﻌﺒﺪون‬h ۡ ‫ ن‬say that if
The words ‫ﻓﺎﺑﺘﻐﻮ ﻋﻨﺪ ﷲ ﻟﺮزق‬ ‫دون ﷲ ﻵﻹ ﻳﻤﻠﻜﻮن ﻟﻜﻢ رزﻗﺎ‬
these people think that their deities also grant livelihood and sustenance, it is
merely their wrong notion. Everything is in the power of God alone. So if
they need livelihood and sustenance, they must turn to God and ask Him.
The words ‫ﻟﻪ‬ ۡ - - ۡ ‫ﻋﺒﺪوه و‬
• ‫و‬e‹‫ﺷ‬ - ۡ - - ۡ ‫ و‬imply that it is God Who is actually worthy of
w
their gratitude. Everything is in His power. And by associating partners with
w
the being Who grants everything, they should not show ingratitude to Him.
ۡ - ۡ - ‫ ۡﻟﻴﻪ‬imply that after denying, people will be raised up and
The words ‫ﺗﺮﺟﻌﻮن‬ w
meet God. On that day, their idols and deities will be of no use to them.
.ta
-ٰ ۡ ۡ - ۡ ‫ﻣﻦ‬
da
17 - ۡ - ۡ ‫ﻟﺒﻠﻎ‬
﴾١٨﴿ 9:‫ﻟﻤﺒ‬ ۡ - ]•‫ و ﻣﺎ ﻋ‬A ‫ﻗﺒﻠﻜﻢ‬
‫ﻟﺮﺳﻮل ﻵﻹ‬ bb ٌ - ‫ﻓﻘﺪ ﻛﺬب‬
ۡ ‫ﻣﻢ‬ ۡ - ‫ﺗﻜ‬- ‫و ۡن‬
ۡ ‫ﺬﺑﻮ‬
This is a very stern warning. If these people did not believe in Abraham
ur
(sws) and remained adamant in their denial, they should remember that many
- i-
nations before them denied their messengers and they will meet the same fate
these nations met. -
- ۡ - ۡ ‫ﻟﺒﻠﻎ‬
qu
The words 9:‫ﻟﻤﺒ‬ ٰ ۡ ‫ﻟﺮﺳﻮل ﻵﻹ‬
ۡ - ]•‫ و ﻣﺎ ﻋ‬imply that the only responsibility of the
ra
Messenger is to clearly communicate the words of God. Abraham (sws) has
n.
fulfilled this responsibility. It is not the responsibility of his people. They will
or
be held accountable and not he if they do not adopt the path of guidance.
g
18 ٌ ۡ ٰ ‫ ن ٰذﻟﻚ ﻋ•] ﷲ‬A ‫ﻌﻴﺪه‬
﴾١٩﴿ (:‫ﻳﺴ‬
ۡ ۡ - ٰ - ۡ- ۡ ۡ ۡ
• - ۡ - ‫ﺛﻢ‬- ‫ﻟﺨﻠﻖ‬ ‫و ﻟﻢ ﻳﺮو ﻛﻴﻒ ﻳﺒﺪئ ﷲ‬
Verses 19 to 23 are an insertion from God in between Abraham’s invitation
to his nation. Numerous examples of such insertions can be seen in the earlier
sūrahs. When Abraham (sws) mentioned the Hereafter before them, the
Almighty furnished arguments in favour of the Hereafter in order to complete
the discourse and bring
ۡ ۡ it- in
• - ۡ - ‫ﺛﻢ‬- ‫ﻟﺨﻠﻖ‬ ٰ - accordance
ۡ - ‫ﻛﻴﻒ‬
with the situation of those times.
ۡ ‫ و ۡﻟﻢ‬imply that if these people have any
ۡ ‫ﻳﺮو‬
The words ‫ﻌﻴﺪه‬ ‫ﻳﺒﺪئ ﷲ‬
doubt, then have they not observed how the Almighty brings things into
existence in this world and then annihilates them and then creates them again.
This argument is the same which has been mentioned in this exegesis at

17. And if you deny, then remember many nations before you denied as well and
the only responsibility of the messenger is to clearly communicate to you.
18. Have they not observed how God begins creation and then re-creates? Indeed,
this is very easy for God.

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 Sūrah al-‘Ankabūt 17

various instances in various styles. The implication is that when it is of no

bother to God to transform a dry and desolate piece of land into lush green
territory, how could it be difficult for Him to recreate mankind once they die
and become dust? ٰ
ٌۡ ٰ
The words (:‫ﻳﺴ‬ ‫ ن ذﻟﻚ ﻋ•] ﷲ‬imply that people should not regard this to be an
improbable happening. It is very easy for the God Who created everything
from nothingness and who is persistently making us observe His power to
create mankind again.

- ٰ ٰ ٰ ۡ -z ۡ - - ٰ - ۡ ۡ ۡ - - ۡ ‫ﻵﻹرض‬ ۡ - ۡ ‫ﻗ ۡﻞ‬-
ٌ ۡ ‫ء‬Pw
ٍ ۡ ‫ﻞ‬I]•‫ﻋ‬ ‫ ن ﷲ‬A‫ة‬e€‫ ﻟﻨﺸﺎة ۡﻵﻹ‬P•‫ﻳﻨ‬ ‫و ۡﻛﻴﻒ ﺑﺪ ﻟﺨﻠﻖﺛﻢ ﷲ‬X’‫ﻓﺎﻧ‬ ۡ ۡ ]l ‫(و‬:‫ﺳ‬
19
﴾٢٠ۚ ﴿ ‫ﻗﺪﻳﺮ‬
w
w
This is an invitation to reflect on this universe with the right frame of mind.
w
God is running the system of this world in such a manner that to be educated
.ta
on these facts, this world in itself is a complete workshop. There is no need to
da
find any external proof of monotheism, hereafter and reward and punishment.
These proofs can be found from within the cycle of this world. The verse
bb
states that people should roam around in this earth and see how God creates
ur
something and then destroys it only to recreate it again. He brings a nation into
- i-
being and then destroys it and brings a new one in its place. The day appears
qu
after the night and the spring after autumn. God is making human beings
observe all this so that they do not regard their recreation to be a far-fetched
ra
possibility. On the contrary, on the basis of this daily observation, they should
n.
have conviction that nothing is difficult for the God whose majesties they are
or
witnessing everyday. Everything is within His power and reach.
g
20 ۡ - ۡ - ‫ﻳﺸﺂء – و ۡﻟﻴﻪ‬
﴾٢١﴿ ‫ﻘﻠﺒﻮن‬h - ‫ﻣﻦ‬ - ‫ﻣﻦ‬
- ۡ ‫ﻳﺸﺂء و‬
ۡ ‫ﻳﺮﺣﻢ‬ - -
ۡ ‫ﻌﺬب‬
The implication of this verse is that it becomes evident from a study of the
events and history of this world that it is God Who punishes whomsoever He
wishes or has mercy on whomsoever He wishes. Nothing except His own
justice and wisdom impacts His power and intent. The history of nations cited
by the Qur’ān is an irrefutable proof of this fact. And it follows from this that
in the Hereafter too reward and punishment will be entirely in His hands. No
other person will be able to interfere with this authority. In accordance with
His justice and wisdom, He will punish whomsoever He wants to and pardon
whomsoever He intends.

19. Tell them: roam about in the earth and observe how God began creation and
then will recreate again. Indeed, God has power over all things.
20. He will punish whomsoever He wills and show mercy on whomsoever He wills
and to Him shall you be returned.

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 Sūrah al-‘Ankabūt 18

ۡ-
ۡ - ‫ﻘ‬h ‫ و ۡﻟﻴﻪ‬that all human beings will finally
It is evident from the words ‫ﻠﺒﻮن‬
return to God. No other has the position to become a person to whom people
will return. When no one was able to save people in this world from His grasp
and no one’s pleadings could succeed in this regard, then how can someone
be regarded as a saviour for them.

21 ۡ
﴾٢٢﴿ (:‫ﻧﺼ‬ ۡ ٰ ‫دون ﷲ‬
ٍ ‫ﻣﻦ و ٍ^] و ﻵﻹ‬ ۡ - ‫ﻣﻦ‬ ۡ - ‫ و ﻣﺎ‬y ‫] ﻟﺴﻤﺂء‬l ‫ﻵﻹرض و ﻵﻹ‬
ۡ ‫ﻟﻜﻢ‬ ۡ ۡ ]l ‫ﺑﻤﻌﺠﺰﻳﻦ‬ ۡ - ۡ ۤ‫و ﻣﺎ‬
ۡ ۡ - ‫ﻧﺘﻢ‬
The above conversation was in an indirect form. Now in this verse, the
Quraysh are directly addressed and admonished so that the discourse relates
w
to the situation of those times. It is stated that when God wants to seize
w
people, they will not be able to escape from Him neither in this earth nor in
w
the heavens. Neither will they have any guardian or protector in this world
.ta
nor will they have any supporter or intercessor in the Hereafter.
da
ۡ - ‫ﻚ‬q‫ ˜وﻟ‬- ‫ و‬P™‫رﺣﻤ‬
ٌ ۡ ‫ﻟﻬﻢ ﻋﺬ ٌب‬ ۡ ۡ ‫ﻣﻦ‬ ۡ - ‫ﻚ‬q‫ ˜وﻟ‬- ۤ‫ﻟﻘﺂ—ﻪ‬
ۡ ‫ﺴﻮ‬q‫ﻳ‬ ٰ ٰٰ ۡ- ۡ
﴾٢٣﴿ ‫ﻟﻴﻢ‬ ٖ ‫ﺑﺎﻳﺖ ﷲ و‬ ‫و‬XY‫و ﻟﺬﻳﻦ ﻛ‬
22 bb
The word ‫ﺴﻮ‬q‫ﻳ‬ ۡ - here means ‫ﻣﻮ‬ ur ْ - ‫ﻌ‬Ÿ
ْ - e¦œ and ‫ﺪو‬ - . In other words, these people will
- i-
be eternally deprived of God’s mercy and favours. This word has more stress
ْ - e¦œ. At times, being deprived of something is accompanied with the
than ‫ﻣﻮ‬ qu
hope of regaining it. In such cases, this deprivation is not that discouraging.
ra
However, in the Hereafter, the deprivation of the disbelievers from God’s
n.
mercy will be with eternal hopelessness. The doors of hope will forever close
upon them.
or
g
The verse states that people who denied the revelations of God today being
read out to them and the meeting with God are eternally deprived from God’s
mercy. They can only become worthy of it if they avail its opportunity in this
world. Those who waste this opportunity will never get a chance to avail it.

ۡ - ۡ - ‫ﻟﻘﻮم‬ ٰ ٰ ٰ - ٰۡ -ۡ- ۡ -ۡ- - ۡ - ۡ ۤ ۤ ۡ

23
﴾٢٤﴿ ‫ﻳﺆﻣﻨﻮن‬ ٍ ٰ ‫]ۡ ذﻟﻚ‬l ‫ ن‬A ‫ ﻣﻦ ﻟﻨﺎر‬- ‫ﻓﺎﻧﺠ›ﻪ ﷲ‬
ٍۡ ‫ﻵﻹﻳﺖ‬ ‫ﻗﻮه‬eœ ‫ﻗﻮﻣﻪ ﻵﻹ ن ﻗﺎﻟﻮ ﻗﺘﻠﻮه و‬
ٖ ‫ﺎن ﺟﻮ ب‬I ‫ﻓﻤﺎ‬
The insertion (taḍmīn) ended on the previous verse. Now the remaining
portion of the real anecdote resumes. It is stated that the response to the
compassionate way in which Abraham (sws) delivered his message to his

21. And neither will you escape from His grasp on the earth nor is there anyone
who can protect or help you in the skies except Him.
22. And those who denied God’s revelations and meeting Him, it is they who will
be deprived of My mercy. It is for these people that there is a painful torment.
23. So, the only answer his people gave was: “Kill him or burn him.” Then God
delivered him from the punishment of the fire. Indeed, there are many signs in this for
those who accept faith.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 19

people was that they asked for his slaying or burning. Finally, they agreed on
the second of these options. It is mentioned at another place in the Qur’ān that
a secret plan was devised for this but the Almighty saved Abraham (sws)
from his enemies. It is stated that there are many signs in this anecdote for
those who choose the path of faith.
The first sign in it is that those who tread the path of faith should bear in
mind that they will be faced with very severe trials. Unless they pass through
them, no person can fulfill the requisites of faith. A prophet as mighty as
Abraham (sws) had to pass through the trial of fire.
The second sign in it is that in this path there is no importance of fraternal
w
ties. Āzar, who was Abraham’s (sws) father fully pressurized him to stop him
w
from accepting faith. However, Abraham (sws) fully knew that in matters of
w
religion his father will not be answerable for his deeds. He will be answerable
.ta
himself. Thus in spite of his immense concern and compassion for his father,
da
he broke the chains of all ties of love for the cause of religion and prepared
himself for an onslaught. bb
The third sign in this is that those people who use all their power, control
ur
and authority to defeat the truth are given a certain reprieve by the Almighty
- i-
because this is essential for His law of trial, but this time has a certain limit. If
qu
the adherents of the truth unite to face them they succeed and the adherents of
evil are disgraced both in this world and the Hereafter. ra
ۡ - - ۡ XY‫ﻳﻜ‬
- - ۡ ‫ﻟﻘﻴﻤﺔ‬ ۡ ‫ﺛﻢ‬- – ‫ﻟﺪﻧﻴﺎ‬
ٰ ۡ ‫ﻳﻮم‬ ۡ- ً ۡ ٰ ۡ- ۡ ۡ- ۡ
ۡ - ۡ ‫وﺛﺎﻧﺎ ﻣﻮدة‬
ٰ ۡ ]l ‫ﺑﻴﻨﻜﻢ‬
n.
‫ﻌﻀﻜﻢ‬Ÿ ‫ﻟﺤﻴﻮة‬ or ‫و ﻗﺎل ﻧﻤﺎ ﺗﺨﺬﺗﻢ ﻣﻦ دون ﷲ‬
ٰ
ۡ ‫ﻣﻦ‬ - -
- ‫ﻜﻢ‬¢‫ﻣﺎو‬
ۡ ‫ﻟﻨﺎر و ﻣﺎ‬
ۡ ‫ﻟﻜﻢ‬ ۡ ًۡ ۡ- -ۡ - ۡ
- ٰ ‫ و‬y ‫ﻌﻀﺎ‬Ÿ ۡ
﴾٢٥¡ ﴿ ‫ﻳﻦ‬ep‫ﻧ‬ ‫ﻌﻀﻜﻢ‬Ÿ ‫ﺑﺒﻌﺾ و ﻳﻠﻌﻦ‬
24 g ٍ
ۡ ۡ ‫ ﻣﻮدة‬do not-
The word ‫ ﻧﻤﺎ‬is meant to limit and restrict and the words ‫ﺑﻴﻨﻜﻢ‬
express the cause; they rather are meant to describe the situation. The
implication is that the deities and idols these people subscribe to other than
God are baseless. They are mere figments of their imagination. Their
friendship and adoration with them will be confined to this world. When on
the Day of Judgement the actual reality will appear both parties will deny and
curse one another. They will call out to God and say that such and such led
them astray; had they not led them astray they would still have been on the
right path. The answer they will receive from those whom they followed will
be that the latter only beguiled them into their own ways; they were wretched
enough to follow them and so now instead of blaming them they should

24. And he said: “The idols you have made besides God, your mutual friendship
with them is only till this world. Then on the Day of Judgement each one of you will
deny and curse the other and Hell shall be your abode and none shall be your helper.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 20

blame only themselves and bear the punishment of their misdeeds. This
heated argument between the two groups is mentioned at many places in the
Qur’ān. The purpose of this mention was to inform the masses of the period
of the prophetic mission that if their leaders were trying to comfort them by
saying that on the Day of Judgment they will answer on their behalf, then this
is a totally baseless claim. On that Day, such leaders and their followers, such
deities and their worshippers will curse one another. Their claims of
friendship and loyalty will be confined to the period when the veil is not lifted
from the actual reality. As soon as this happens, it will become evident to
w
everyone that the abode of all such people is Hell. None of them will be able
w
to mutually help one another.
w
25 - ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬
﴾٢٦﴿ ‫ﻟﺤﻜﻴﻢ‬ - ۡ ۡ ‫ﻫﻮ‬- ‫ﻧﻪ‬
• A ]cۡ ‫ﻣﻬﺎﺟﺮ ٰ^] ر‬
.ta ٌ ۡ - ‫ٰﻓﺎﻣﻦ •ﻟﻪ‬
ٌ - ]£ۡ ‫ و ﻗﺎل‬¤ ‫ﻟﻮط‬
ٰ
• ‫ ﻓﺎﻣﻦ‬are meant for ratification and attestation. Lot (sws) was a
da
The words ‫ﻟﻪ‬
nephew of Abraham (sws) and like him a messenger of God and deputed to
bb
guide his people. The attitude adopted by the people of Abraham (sws) has
ur
been mentioned in the previous verses. Here the attestation of Lot (sws) is
- i-
alluded to in order to highlight that there came a time even on Abraham
qu
(sws), an illustrious messenger of God in which the only person to profess
faith in him was Lot (sws). However, a day came when then the calls of his
ra
message reverberated in every nook and corner of the world. The words ]£ ۡ
ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬
-‫ﻟﺤﻜﻴﻢ‬ - ۡ ۡ ‫ﻫﻮ‬- ‫ﻧﻪ‬
• A ]cۡ ‫ﻣﻬﺎﺟﺮ ٰ^] ر‬
ٌ - are spoken by Abraham (sws). The implication is
n.
or
that when he saw that his people were after killing and burning him, then as
g
per the established practice enunciated by God, he decided to migrate from
his people to the path of God because He is mighty and wise. In other words,
what he meant was that even though the circumstances are totally adverse,
His Lord has power over everything and every act of His is based on wisdom.
He will open the way for him through His might and wisdom and make light
appear from the darkness that prevails.
ٰ •
‫ة‬e€‫] ۡﻵﻹ‬l ‫ﻧﻪ‬
ۡ- - ٰ ۡ ٰ ‫ﻟﻜﺘﺐ و‬
• ۡ ‫ﺗﻴﻨﻪ‬
‫] ﻟﺪﻧﻴﺎ – و‬l ‫ﺟﺮه‬ - - ‫ذرﻳﺘﻪ‬- ]lۡ ‫ﺟﻌﻠﻨﺎ‬
ٰ ۡ ‫ﻟﻨﺒﻮة و‬ ۡ ۡ - ۡ ‫ﺳﺤﻖ و‬
‫ﻌﻘﻮب و‬ ٰ ۡ ۤ‫وﻫﺒﻨﺎ •ﻟﻪ‬
ۡ ‫و‬
ۡ ٰ
26
﴾٢٧﴿ 9:‫ﻟﻤﻦ ﻟﺼﻠﺤ‬
This verse depicts the favours God bestowed on Abraham (sws) after

25. Thus Lot attested to him and said: “I migrate towards my Lord. Indeed, He is
powerful and wise.”
26. And We gave him Isaac and Jacob and began the succession of the book and
prophethood in his progeny. And We gave him his reward in this world and in the
Hereafter also he will be among the righteous.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 21

migration. It is said that though only Lot (sws) was with him during this time,
God does not abandon those who migrate for His cause. He provides them
with the noble company of the pious and righteous both in this world and in
the Hereafter. Thus God gave Abraham (sws) such a son and grandson as
Isaac (sws) and Joseph (sws) respectively. From them sprung a great clan of
those who served the cause of religion. The Almighty raised many prophets
from this clan and also bestowed His book on them. In other words, Abraham
(sws) was rewarded for his endeavours in this world, and in the Hereafter too
he will be regarded among the righteous.
There are glad tidings concealed in this verse. It has been alluded to earlier
w
that this sūrah was revealed at a time when the disbelievers were persecuting
w
Muslims and the oppressed Muslims had no option left but migrating from
w
that place. In these circumstances, the Almighty assured Muslims by
.ta
revealing the details of Abraham’s (sws) migration. Muslims should not feel
da
intimidated if they have to migrate. They should boldly take this initiative
much like their forefather Abraham (sws) by trusting their mighty and wise
bb
God. If they leave their people for God, then He will provide them with
ur
companions both in this world and in the Hereafter. - i-
27 ۡ ۡ
﴾٢٨﴿ 9:‫ﺣﺪ ﻣﻦ ٰﻟﻌﻠﻤ‬ ۡ ‫ﺳﺒﻘﻜﻢ ﺑﻬﺎ‬
ٍ ‫ﻣﻦ‬ ۡ - ۡ ‫ﻧﻜﻢ‬
ۡ - ‫ ﻣﺎ‬y ‫ﻟﺘﺎﺗﻮن ۡﻟﻔﺎﺣﺸﺔ‬ ۡ - ۤ‫ﻟﻘﻮﻣﻪ‬ ۡ ً -
ٖ ۡ ‫و ۡﻟﻮﻃﺎ ذ ﻗﺎل‬
qu
ra
It is mentioned earlier that Lot (sws) was a nephew of Abraham (sws).
n.
Though the places to which both were sent were different, yet the time period
or
was the same. The people of Lot (sws) were afflicted with all the sins which
idolatrous nations usually are; however, the vulgar practice of sodomy g
assumed the status of fashion in their society. For this reason, Lot (sws) had
to pay special attention to this aspect. He has used the word ‫ ﻓﺎﺣﺸﺔ‬to refer to
this very vulgar practice. The word ‫ ﻓﺎﺣﺸﺔ‬refers to such acts and practices
about whose vulgarity and lewdness there cannot be two opinions. By using
ۡ ۡ-ۡ
the words ‫ﻟﺘﺎﺗﻮن ﻟﻔﺎﺣﺸﺔ‬ , Lot (sws) has tried to rouse the moral sense found in
them. At the same time, he has tried to appeal to their honour by saying that it
is they who for the first time on the face of this earth are guilty of making this
vulgarity into fashion of their society. Before them, no people adopted this
disgusting practice as their national culture.
ۡ-
I have explained at another instance in this exegesis that the words ‫ﺳﺒﻘﻜﻢ‬ ‫ﻣﺎ‬
ۡ ٰۡ ۡ ‫ ﺑﻬﺎ‬do not necessarily mean that not a single person before the
9:‫ﺣﺪ ﻣﻦ ﻟﻌﻠﻤ‬
ٍ ‫ﻣﻦ‬
people of Lot was guilty of this sin. The word ‫ ﺣﺪ‬also occurs to connote
plurality. Examples of this usage have been presented earlier. For this reason,

27. And We made Lot a Messenger also when he said to his people: “You commit
an open vulgar act which no nation before you ever committed.”

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 Sūrah al-‘Ankabūt 22

its precise meaning would be: no nation before them was engaged in this sin
in their collective capacity. It is this aspect of the sin that made the whole
nation of Lot (sws) worthy of punishment.

- ۤ ۡ ۡ - -ۡ ۡ ۡ-ۡ ۡ ۡ - ۡ ‫—ﻨﻜﻢ‬
ۡ-
‫ﻗﻮﻣﻪۤ ﻵﻹ ۡن ﻗﺎﻟﻮ‬
ٖ ۡ ‫ﺎن ﺟﻮ ب‬I ‫ ﻓﻤﺎ‬A e‹‫ﻟﻤﻨ‬- ‫ﻧﺎدﻳﻜﻢ‬ ۡ
]l ‫ﻟﺴﺒﻴﻞ§¦ و ﺗﺎﺗﻮن‬ ۡ - ‫ﻘ‬h
‫ﻄﻌﻮن‬ ‫ﻟﺘﺎﺗﻮن ﻟﺮﺟﺎل و‬
ۡ ٰ ۡ- ٰ ۡ
28
﴾٢٩﴿ 9:‫ﻌﺬ ب ﷲ ۡن ﻛﻨﺖ ﻣﻦ ﻟﺼﺪﻗ‬Ÿ ‫ﺋﺘﻨﺎ‬
The word ‫ﺒﻴﻞ‬ ۡ ‫ ﺳ‬means the “path of nature.” Lot (sws) very affectionately
rebuked his people for deviating from the course of nature. These wretched
w
people seek to sexually satisfy themselves from men and depart from the
w
course of nature. It is obvious that if this ailment becomes rampant in a
w
society men will totally lose their inclination towards women, and if some of
.ta
it even remains it will not be in its right form. In this way, the whole nation
will fail to procreate and produce any progeny. This of course is against the
da
scheme of the Creator
ۡ ۡ - - ۡ and a doomed path.
The words e‹‫ﻟﻤﻨ‬- ‫ﻧﺎدﻳﻜﻢ‬ ۡ - ۡ ‫ و‬point to the pervasive nature of this moral
ۡ ‫ﺗﺎﺗﻮن‬
]l
bb
ur
corruption: it was not something that was concealed in the society; it had
assumed the status of fashion and culture in their society. Gatherings would
- i-
witness these lewd acts openly. Their tales would be proudly and amorously
qu
narrated in them. The poetry which has been condemned as worse than
ra
human filth by the famous Urdu poet of the Indian sub-continent, Alṭāf
n.
Husayn Ḥālī (d. 1914) would eulogize this ailment. History bears witness to
the influence this has cast- on our
ۡ ٰ ۡ -
or
ٰ nationalۡ character ۤ and conduct.
The words 9:‫ۡن ﻛﻨﺖ ﻣﻦ ﻟﺼﺪﻗ‬ ‫ﻌﺬ ب ﷲ‬Ÿ ‫ﻗﻮﻣﻪۤ ﻵﻹ ۡن ﻗﺎﻟﻮ ﺋﺘﻨﺎ‬
ۡ
ٖ ‫ﺎن ﺟﻮ ب‬I ‫ ﻓﻤﺎ‬imply that the
g
only response given to these affectionate and kind warnings given by Lot
(sws) was that if he was a true messenger of God and if as a result of his
denial a divine scourge would visit them, then they were prepared to face it.
They will believe only when they see this scourge.

29 ۡ ۡ - ۡ ‫ﻟﻘﻮم‬
﴾٣٠﴿ ‫ﻟﻤﻔﺴﺪﻳﻦ‬ - ۡ ‫ﻗﺎل رب‬
ۡ ۡ ]•‫] ﻋ‬£ۡ eۡ p‫ﻧ‬
When Lot (sws) lost all hope in his people because of their attitude, he
pleaded before the Almighty that all his efforts have gone a begging and that
he needed God’s help against these people who were bent upon spreading
disorder.

28. Do you lust after men and violate the path of nature. And perpetrate shameful
acts in your gatherings.” Then the only answer his people gave was that they said: “If
you are truthful, bring on us the torment of God.”
29. He prayed: “O Lord! Help me against this mischievous nation.”

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 Sūrah al-‘Ankabūt 23

30 ۡ ٰ ۡ-
﴾ª٣١﴿¦9:‫ﺎﻧﻮ ﻇﻠﻤ‬I ۡ - ۡ - ‫ﻗﺎﻟﻮۤ ﻧﺎ‬
ۡ ۡ ‫ﻣﻬﻠﻜﻮۤ ۡﻫﻞ ٰﻫﺬه‬
‫ﻳﺔ – ن ۡﻫﻠﻬﺎ‬X©‫ﻟ‬ ۡ - ‫ي‬ef‫ﺑﺎﻟﺒ‬ ۡ ٰ ۡ ۤ ‫رﺳﻠﻨﺎ‬
ٰ ۡ - ۡ ‫ﺑﺮﻫﻴﻢ‬ --- ۡ
‫و ﻟﻤﺎ ﺟﺂءت‬
ۡ
ٰ - refers to the glad tidings which God gave Abraham (sws). It
The word ‫ي‬ef‫ﺑ‬
has been mentioned earlier in verse 27. The verse states that the very angels
who had come to Abraham (sws) to give him glad tidings of a son and a
grandson brought the lash of punishment for the people of Lot (sws). Besides
giving these glad tidings to Abraham (sws), they also informed him that they
have sent to destroy the inhabitants of the city of Lot (sws). There is an allusion
in this that the hand of God holds both mercy and revenge. Just as He makes a
single downpour of rain beneficial for one piece of land and destructive for
w
another in a similar manner the same angels who came to deliver grand tidings
w
to Abraham (sws) were instrumental in bringing punishment to the people of
w
Lot (sws). This also negates a notion of idolatrous nations they espoused upon
.ta
seeing opposite and conflicting elements of nature: they regarded good and evil
da
to have separate deities and started to worship them.
ۡ ٰ ۡ-
The words 9:‫ﺎﻧﻮ ﻇﻠﻤ‬I ‫ ن ۡﻫﻠﻬﺎ‬state the reason for the destruction of Lot’s people:
bb
it is because of their own injustice to themselves by blatantly deviating from
ur
the path of nature; moreover, when God’s messenger informed them of its
- i-
consequences, then instead of paying heed to him they asked him to show the
punishment he was threatening them with. The torment which visits such
qu
people is caused by their own injustice. God is never unjust to them.
ra
ۡ ٰ ۡ ‫ﺎﻧﺖ ﻣﻦ‬I • ‫ﻫﻠﻪۤ ﻵﻹ ۡﻣﺮ‬
ۡ - ‫ﺗﻪ‬ • -
• ۡ ‫ﻟﻨﻨﺠﻴﻨﻪ و‬ - ‫ﻧﺤﻦ ۡﻋ‬
ۡ ‫ﻠﻢ‬
ۡ ‫ﺑﻤﻦ‬ - ۡ ‫ﻗﺎﻟﻮ‬ ًۡ- ۡ
ۡ - A ‫ﻟﻮﻃﺎ‬
n.
31
﴾٣٢﴿ ‫ﻟﻐ¬(ﻳﻦ‬ « ‫ﻓﻴﻬﺎ‬ or ‫ﻗﺎل ن ﻓﻴﻬﺎ‬
As soon as Abraham (sws) came to know of the agenda of the angels g
regarding Lot’s nation, he became worried. He asked the angels about the fate
of Lot (sws). The angels assured him they are fully aware of all the believers
in that city; they will be protected from the punishment; only his wife who
will stay behind will suffer the punishment.

ۡ - - ‫¯ن ® ﻧﺎ‬°‫ﺗ‬
ۡ ۡ ‫ﺗﺨﻒ و ﻵﻹ‬ ۡ - ‫ذرﻋﺎ و‬ ًۡ- - - - ۡ
ٓۡ ‫ﻟﻮﻃﺎ‬ ۤ
‫ﻣﻨﺠﻮك و ۡﻫﻠﻚ ﻵﻹ‬ ۡ ‫ﻗﺎﻟﻮ ﻵﻹ‬ ً ۡ ‫ﺑﻬﻢ‬
ۡ ‫ﻬﻢ و ﺿﺎق‬
ۡ ‫ء ﺑ‬P² ‫و ﻟﻤﺎ ۡن ﺟﺂءت رﺳﻠﻨﺎ‬
32 ۡ ٰ ۡ ‫ﺎﻧﺖ ﻣﻦ‬I
﴾٣٣﴿ ‫ﻟﻐ¬(ﻳﻦ‬ ۡ ‫ۡﻣﺮ ﺗﻚ‬
Here a special linguistic principle alluded to by Ibn Qayyim should be kept

30. And when Our messengers came to Abraham with glad tidings, they said: “We
are about to destroy the people of this settlement. Its inhabitants are very wicked.”
31. He said: “Lot is also among it.” They replied: “We very well know who are in it.
We will save him and his kinsfolk except his wife. She will be among those left behind.”
32. And when it happened that Our messengers came to Lot, he became sorrowful
and distressed because of them and they said: “Neither fear anything nor grieve. We
will save you and your kinsfolk except your wife. She will be among those left behind.”

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 Sūrah al-‘Ankabūt 24

ۤ
in mind: when the word ‫ ۡن‬is juxtaposed between ‫ ﻟﻤﺎ‬and the verb after it, the
relationship between a condition (sharṭ) and its responsive clause (jawāb
sharṭ) is that of the cause (sabab) and what is caused (musabbab).
The implication is that when the angels after meeting Abraham (sws) came
to Lot (sws), the latter became sad and hesitant. Here the question may arise:
why did Lot (sws) become sad and hesitant? Why did he not heartily
welcome them the way Abraham (sws) did? It is evident from other instances
in the Qur’ān that there were two reasons for this behaviour of this and they
manifested themselves in two separate phases.
In the first phase, he became worried to see them because the angels had
w
come in the form of handsome boys. This was indeed a final trial for the people
w
of Lot (sws) so that whatever evil they have in them manifests itself fully and
w
they become worthy of the punishment that has been destined for them in the
.ta
ultimate sense. Since this fact was not evident to Lot (sws), so when he saw
da
some handsome boys at his doorstep, he became very worried thinking that this
day will prove very tough for him. This is because when the ruffians of the city
bb
see them, they will pounce on them and will humiliate him and his guests. Thus
ur
his fear manifested as a truth. As soon as those ruffians came to know of the
- i-
guests they leapt to Lot’s house and tried to humiliate them. Lot’s (sws) earnest
pleadings before them could bear no fruit. At last, the angels exposed
qu
themselves and assured Lot (sws) that they were not youthful boys as these
ra
blind people think; they are in fact angels of God and have brought for them a
n.
decisive punishment. This breaking news comforted Lot (sws) that his guests
will remain protected from the evil designs of the ruffians but at the same time
or
the news of the punishment made him very hesitant and worried regarding his
g
own fate and that of his near ones. The angels also assured him that he should
not be worried about himself and his near ones for they will save them from
this calamity. However, his wife will not be able to go unscathed. She will be
punished together with Lot’s (sws) nation.
Here the fate of Lot’s (sws) wife is referred to twice. The purpose is to
highlight the fact stated earlier that in matters of religion no one will bear the
burden of another person. Whether man or woman, each will bear his or her
own burden. Though Lot’s (sws) wife was the wife of a great prophet of God
but since she herself was evil she was inflicted with punishment and her
relationship with him was of no avail to her.

33
﴾٣٤﴿ ‫ﻔﺴﻘﻮن‬ ۡ - ‫رﺟﺰ ﻣﻦ ﻟﺴﻤﺂء ﺑﻤﺎ‬
ۡ - - ۡ ‫ﺎﻧﻮ‬I ۡ ۡ ‫ﻋ•] ۡﻫﻞ ٰﻫﺬه‬
ً ۡ ‫ﻳﺔ‬X©‫ﻟ‬ ۡ - ۡ - ‫ﻧﺎ‬
µ ‫ﻟﻮن‬³´‫ﻣ‬
After giving glad tidings of deliverance to Lot (sws), the angels also

33. We will be bringing down a calamity from the heavens on the inhabitants of
this settlement because of their disobedience.”

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 Sūrah al-‘Ankabūt 25

informed him of God’s verdict in accordance with which they will be

bringing divine punishment on the inhabitants of the city. The word ‫رﺟﺰ‬
ٌ ۡ refers
to a torment that causes shudders in the hearts of the onlookers. It is qualified
by the words ‫ ﻣﻦ ﻟﺴﻤﺂء‬in order to express its intensity and profundity. It is like
saying God’s scourge or divine punishment in the English language. Arabic is
no different. I have explained the nature of this scourge at appropriate
ۡ - ‫ ﺑﻤﺎ‬that the
ۡ - - ۡ ‫ﺎﻧﻮ‬I
instances in this exegesis. It is evident from the words ‫ﻔﺴﻘﻮن‬
Almighty sends such a scourge to a nation when rebelliousness and defiance
become its second nature.
w
ۡ - ۡ ‫ﻟﻘﻮم‬ ً ًۢ ٰ ۤ ۡ ۡ ۡ
ٍۡ ‫ﺑﻴﻨﺔ‬ w
34
﴾٣٥﴿ ‫ﻌﻘﻠﻮن‬ ‫و ﻟﻘﺪ ﺗﺮ'ﻨﺎ ﻣﻨﻬﺎ ﻳﺔ‬
w
This city of the people of Lot (sws) was situated along a trade route of the
.ta
Quraysh. For this reason, the manifestation of this established practice of God
da
was a very clear sign for them to which the Qur’ān was alluding to. However,
these silent signs are beneficial for those who use their intellect. For those
bb
who do not use their intellect, they see everything yet they cannot see
ur
anything. Even today there are so many archeologists who are able to
- i-
decipher ancient ruins but their intellect has become incapable of grasping the
moral message these ruins convey. qu
ۡ ۡ - ‫ﻵﻹرض‬ ۡ ۡ ‫ و ﻵﻹ‬e€‫ﻟﻴﻮم ۡ ٰﻵﻹ‬ - ۡ ‫ﻋﺒﺪو ﷲ ٰ و‬ ً ۡ - ‫ﺧﺎﻫ ۡﻢ‬
ۡ ۡ ]l ‫ﻌﺜﻮ‬h ۡ ۡ ‫رﺟﻮ‬
ra
- - ۡ ‫ﻘﻮم‬ۡ ٰ ‫ﺷﻌﻴﺒﺎ ﻓﻘﺎل‬ - ‫ﻣﺪﻳﻦ‬
ۡ ]^ٰ ‫و‬
﴾٣٦﴿ ‫ﻣﻔﺴﺪﻳﻦ‬ n.
ۡ ۡ - ۡ --ۡ
ۡ - ۡ ‫ﻟﺮﺟﻔﺔ‬ -ۡ-
﴾٣٧¸ ﴿ 9:‫رﻫﻢ ٰﺟﺜﻤ‬ ۡ ‫ﻓﺎﺻﺒﺤﻮ‬
35
‫] د‬l
or ‫ﻓﻜﺬﺑﻮه ﻓﺎﺧﺬﺗﻬﻢ‬
The accounts of nations referred to earlier are mentioned in detail.
g
However, the forthcoming ones are rather concise. The purpose is to state in
the light of- history what is said at the beginning of the sūrah in verse 4 by the
ۡ - ۡ ‫ﻟﺴﻴﺎت ۡن‬
ۡ - ۡ ‫ ﺳﺂء ﻣﺎ‬A ‫ﻳﺴﺒﻘﻮﻧﺎ‬
words: ‫ﻳﺤﻜﻤﻮن‬
ٰ ۡ - ۡ ‫ﻟﺬﻳﻦ‬
‫ﻌﻤﻠﻮن‬ ۡ ‫( ۡم ﺣﺴﺐ‬are those people who are
committing wrongs think that they will escape Our grasp. If this is what they
think then they are making a very bad decision). The subsequent historical
events have been mentioned to corroborate that the wrongdoers should not be
misled by the respite which the Almighty gives them that they will not be
seized or that they are beyond God’s control. In this regard, among nations,
the ‘Ād and the people of Shu‘ayb are referred to while among insolent and

34. And We left intact a very clear sign of this for those who want to understand.
35. And to the people of Madyan, We sent their brother Shu‘ayb. So, he invited
them: “O People of My Nation! Worship God and await the Last Day and do not
move in the land as mischief-mongers.” Then they rejected him; so, an earthquake
seized them. Thus, they remained lying face-down in their houses.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 26

rebellious persons, Qārūn, the Pharaoh and Hāmān are alluded to. In their
background, the Quraysh are warned that the power and authority possessed
by these people was much more than what they and their leaders have today.
Yet when these people showed rebelliousness and in spite of God’s warnings
did not desist, they were seized by Him and seized in such a way that none of
their power and might could be of any avail to them.
It is evident from earlier details that the people of Shu‘ayb (sws) they had
made great development matters of trade. The Quraysh too were also
basically a people given to trading. However, as yet they had not become as
advanced in this regard as that of the nation of Shu‘ayb (sws). It is perhaps
w
because of this similarity that the Quraysh are directed foremost to their fate.
w
It is stated that the Quraysh should seek a lesson from the circumstances of
w
the people of Madyan towards whom God sent Shu‘ayb (sws) as His
.ta
messenger. He invited them to worship God and warned them of the
da
consequences in the Hereafter if they spread disorder and anarchy in the land.
bb
They should, on the contrary, be advocates of reform and proponents of truth
and justice. However, they did not the slightest paid heed to Shu‘ayb’s call.
ur
As a consequence, God seized them in their period of advancement and such
- i-
was the nature of the torment that visited them that they were left lying face
qu
down in their houses. Verses 85 and 94 respectively of Sūrah Hūd mention
the disorder they spread in the land and the torment that came upon them.
ra
ۡ - ‫ﻟﺴﺒﻴﻞ و‬ ۡ - 9:‫ﻗﺪ ﺗﺒ‬
ۡ ‫ﺛﻤﻮد ۠ و‬
ۡ ۡ- - ٰ ۡ ‫ﻟﻬﻢ‬
ۡ - ۡ ‫ﻟﺸﻴﻄﻦ‬ - - ‫ﻣﺴﻜﻨﻬﻢ ® و زﻳﻦ‬
ۡ ٰ ‫ﻣﻦ‬
n.
ۡ ‫ﻟﻜﻢ‬ ۡ - ‫ﻋﺎد و‬
ً ‫و‬
‫ﺎﻧﻮ‬I ‫ﻓﺼﺪﻫﻢ ﻋﻦ‬ ‫ﻋﻤﺎﻟﻬﻢ‬ or
36
g ۡ ۡ ۡ -
﴾٣٨ۙ ﴿ ‫ﻳﻦ‬ep‫ﻣﺴﺘﺒ‬
ْ
Here a verb to the effect ‫ أﺧﺬﻧﺎ‬is suppressed. The implied meaning would
be: “Earlier We also seized the ‘Ād and the Thamūd in punishment.” The
cultural and social development of these nations especially in the fields of
construction and building reached great heights and has been alluded to in the
ۡ
previous sūrahs. The words ‫ﻣﺴﻜﻨﻬﻢ‬ ٰ ‫ﻣﻦ‬ ۡ - 9:‫ﻗﺪ ﺗﺒ‬
ۡ ‫ﻟﻜﻢ‬ ۡ ‫ و‬direct the attention of the
Quraysh that like the nation of Lot (sws) the signs of these nations are also
not hidden from them; they pass through their ruins during their trade
journeys and can well estimate the splendour they must have had in the past;
yet now none but these ruins recount the their tale.
ۡ - ‫ و‬imply that that these nations were very skilful and
ۡ ۡ ۡ - ‫ﺎﻧﻮ‬I
The words ‫ﻳﻦ‬ep‫ﻣﺴﺘﺒ‬
adept in various fields especially construction and also very expert in

36. And We destroyed the ‘Ād and the Thamūd as well. And evident to you are the
signs of their settlements. And Satan made their foul deeds seem fair to them and in this
way stopped them from the right path, even though they were a very clever people.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 27

governance. However, these proficiencies could not save them from the lures
of Satan. He made their worldly engagements seem so dear to them that they
became oblivious of God and the Hereafter. The consequence of this was that
they went far astray from the straight path and were ultimately ruined. It is
evident from this that a nation’s advancement in science and constructional
feats is not evidence of its adherence to the truth path, as is understood by
people lacking insight. It only bears witness to the fact that only one of its eyes
is open from which it sees the world; however, if the other eye which sees
beyond the apparent happenings of this world is not open, then in spite of all
w
this Satan can lure it into such devastation that it is not able to come out of it.
w
37 ۡ ۡ - ‫ﻵﻹرض و ﻣﺎ‬
﴾ª٣٩﴿¦9:‫ﺎﻧﻮ ٰﺳﺒﻘ‬I
w ۡ - ۡ ۡ ‫ﺑﺎﻟﺒﻴﻨﺖ‬
ۡ ۡ ]l ‫ﻓﺎﺳﺘﻜ¬(و‬ ٰ ۡ ٰۡ - ۡ - ۡ ٰ ‫ﻋﻮن و‬e»
P²‫ﻫﺎﻣﻦ ® و ﻟﻘﺪ ﺟﺂءﻫﻢ ﻣﻮ‬ ۡ- ‫و‬
ۡ ۡ ‫ﻗﺎرون و‬
.ta
These names are also governed by a suppressed verb that has been
da
indicated in the previous verse. After mentioning nations, some prominent
arrogant people are stated: Qārūn, the Pharaoh and Hāmān. All the three have
bb
been have been mentioned in earlier sūrahs. In the exegesis of Sūrah al-
ur
Qaṣaṣ, I have stated that Qārūn occupied a very similar status in the nation of
- i-
Moses (sws) to the one occupied by Abū Lahab in the Prophet’s nation. For
this reason, this is not a mere reference to some personalities of the past; the
qu
Quraysh are, in fact, shown a mirror, in which their leaders can very easily
ra
recognize their own faces. n.
The verse states that Moses (sws) showed great signs to these people but
or
such was their arrogance that these signs could do nothing to open their eyes
ۡ -
until God’s scourge overtook them. The words 9:‫ﺎﻧﻮۡ ٰﺳﺒﻘ‬I ‫ و ﻣﺎ‬refer to the fact
g
mentioned in verse 3 of this sūrah ie. when these people were seized by God
they could not escape His grasp in spite of their power, splendour and might.

ۡ ۡ ۡ-ۡ - ۡ -ۡ ۡ - ۡ ‫ﺣﺎﺻﺒﺎ – و‬ ۡ ۡ ۡ ۡ-ۡ ۡ ً-

‫ﻣﻦ ﺧﺴﻔﻨﺎ‬ ‫ﻣﻦ ﺧﺬﺗﻪ ﻟﺼﻴﺤﺔ – و ﻣﻨﻬﻢ‬ ۡ ‫ﻣﻨﻬﻢ‬ ً ۡ ‫رﺳﻠﻨﺎ‬
‫ﻋﻠﻴﻪ‬ ٖ ¼ ‫ﻓ†ﻶﻹ ﺧﺬﻧﺎ‬
‫ﺑﺬﻧﺒﻪ – ﻓﻤﻨﻬﻢ ﻣﻦ‬
38
﴾٤٠﴿ ‫ﻳﻈﻠﻤﻮن‬ ۡ - - ۡ ۤ‫ﺎﻧﻮ‬I
ۡ - ۡ ‫¿ﻔﺴﻬﻢ‬ ۡ - ‫ﻟﻜﻦ‬ ۡ - ۡ - ٰ ‫ﺎن ﷲ‬I ‫ﻗﻨﺎ – و ﻣﺎ‬e¾
ۡ ٰ ‫ﻟﻴﻈﻠﻤﻬﻢ و‬ ۡ ۡ ۡ ۡ-ۡ ۡ ۡ ‫ﺑﻪ‬
‫ﻵﻹرض – و ﻣﻨﻬﻢ ﻣﻦ‬
This verse summarizes the fate of all the afore-mentioned nations and
personalities. Each of them was seized by the Almighty. To some He sent a

37. And We killed Korah, the Pharaoh, and Hamān. And Moses came to them with
veritable signs, but they showed arrogance in the land. And they could not escape
Our power.
38. Thus We seized each of them because of their sins. To some We sent a violent
storm; and some of them were seized by thunder and some We thrust into the earth
and some We drowned. And God was not unjust to them; they were the ones who
actually were unjust to themselves.

© "All rights of this book are reserved for the publisher and the author. This copy is for reading purpose
only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 28

stone hurling wind (ḥāṣib), to others He sent the scourge of thunder and
lightning; similarly, He had others thrust in the earth and still others He had
them drowned.
The details of these punishments are mentioned in the previous sūrahs:
– The nation of Lot (sws) was destroyed by a stone hurling wind.
– The nations of ‘Ād, Thamūd and Madyan were decimated by lightning
and thunder.
– Qārūn was thrust in the ground.
– The Pharaoh and Hāmān were drowned. ٰ
The words ‫ﻳﻈﻠﻤﻮن‬
w ۡ - - ۡ ۤ‫ﺎﻧﻮ‬I
ۡ - ۡ ‫¿ﻔﺴﻬﻢ‬ ۡ - ‫ﻟﻜﻦ‬ ۡ - ۡ - ‫ﺎن ﷲ‬I ‫ و ﻣﺎ‬indicate that whatever
ۡ ٰ ‫ﻟﻴﻈﻠﻤﻬﻢ و‬
happened to these nations and people was no injustice from God; they in fact
w
were unjust to their own selves. The Almighty had fully informed them of the
w
consequences but they paid no heed to His messengers.
.ta
da
Section III: Verses (41-69)
bb
ur
- i-
Coming up are the closing verses of the sūrah. The following aspects are
clarified in them: qu
The house constructed by the polytheists on the foundation of polytheism
ra
has no basis. It is like the web of a spider. If they desire to fight the truth
n.
through it, then they have sought help from a very weak support. This support
or
is neither going to help them in this world nor in the Hereafter.
The believers should rest assured that the Almighty has created this world
g
with a purpose. It is not meant for the amusement of its creator. Hence, the
justice of God shall definitely manifest itself one day. The believers should
wait patiently for it. In the meantime, they should remain engaged in
spreading their religion and be diligent in the prayer because it protects
people from the prayer and there is great force in remembering God.
Muslims are directed about the People of the Book: if they start to engage
in debate with them alongside the Idolaters, then they should ignore the
miscreants among them; however, they should debate with their saner
elements in a goodly way. They should invite them on the basis of the
common grounds both agree to. In this regard, certain arguments that validate
the prophethood of Muḥammad (sws) are referred to and some demands of
the opponents are rebutted.
Muslims who were persecuted by the disbelievers are urged to migrate and
glad tidings are given to the immigrants of the help and support they will
receive from God in this world and in the Hereafter.
In the end, the polytheists of the Quraysh are warned in a very stern

© "All rights of this book are reserved for the publisher and the author. This copy is for reading purpose
only. This copy cannot be uploaded on any website except those of the publisher and the author."
 ‫‪Sūrah al-‘Ankabūt‬‬ ‫‪29‬‬

‫‪manner. They are told that all their vicious propaganda against the Qur’ān is‬‬
‫‪against the established principles they themselves acknowledge. They are‬‬
‫‪very ungrateful and mean people. The favours they enjoy are given to them‬‬
‫‪by God but they attribute them to others and make them God’s associates.‬‬
‫‪Soon they shall observe the fate of their ingratitude. On the other hand, those‬‬
‫‪who are putting their lives in danger to make the word of God dominant will‬‬
‫‪be facilitated by Him.‬‬
‫‪Readers may now proceed to study the verses ahead.‬‬

‫ﻟﺒﻴﺖ‬‫ﻟﺒﻴﻮت ۡ ‪-‬‬ ‫ﺑﻴﺘﺎ ‪ A‬و ن ۡوﻫﻦ ۡ ‪ۡ - -‬‬ ‫‪w‬‬ ‫ﺗﺨﺬت ۡ ً‬ ‫ۡ‬

‫ﻟﻌﻨﻜﺒﻮت¦‪À‬‬ ‫دون ﷲ ٰ ۡوﻟﻴﺂء ﻛﻤﺜﻞ ۡ ۡ ‪ۡ -‬‬ ‫ﻣﻦ ‪ۡ -‬‬ ‫ﺗﺨﺬو ۡ‬ ‫ﻟﺬﻳﻦ ‪ۡ -‬‬ ‫ﻣﺜﻞ ۡ‬ ‫‪-‬‬
‫ۡ‬ ‫ﻟﻌﺰﻳﺰ ۡ ۡ ‪-‬‬ ‫‪Pw‬ء ‪ A‬و ‪-‬ﻫﻮ ۡ ۡ ‪-‬‬ ‫ﻌﻠﻢ ﻣﺎ ۡ ‪ۡ -‬‬ ‫ﻌﻠﻤﻮن ﴿‪ ﴾٤١‬ن ﷲ ٰ ۡ ‪-‬‬ ‫ۡ ۡ ‪- ۡ ۡ-‬‬
‫‪w‬‬ ‫‪I‬ﺎﻧﻮۡ ۡ ‪ۡ -‬‬
‫ﻟﺤﻜﻴﻢ ﴿‪ ﴾٤٢‬و ﺗﻠﻚ‬ ‫ﻣﻦ ۡ ٍ‬
‫‪w‬‬ ‫دوﻧﻪ ۡ‬ ‫ﻣﻦ ‪ٖ ۡ -‬‬ ‫ﻳﺪﻋﻮن ۡ‬ ‫ﻟﻌﻨﻜﺒﻮت ‪ ¤‬ﻟﻮ‬
‫ٰۡ ٰ ً‬ ‫ۡ‬ ‫ۡ‬ ‫ۡ‬ ‫‪.ta‬‬ ‫ٰ‬
‫ﻟﻌﻠﻤﻮن ﴿‪ ﴾٤٣‬ﺧﻠﻖ ﷲ ‪ٰ ٰ -‬‬ ‫ٰ‬ ‫ۡ‬ ‫ۤ‬
‫¿‪eÁ‬ﺑﻬﺎ ﻟﻠﻨﺎس – و ﻣﺎ ۡﻌﻘﻠﻬﺎ ﻵﻹ ‪ۡ -‬‬ ‫‪-‬‬ ‫ﻵﻹﻣﺜﺎل ۡ ‪-‬‬ ‫ۡ ۡ ‪-‬‬
‫ﻟﺴﻤﻮت و ﻵﻹرض ﺑﺎﻟﺤﻖ ‪ A‬ن ‪ ]l‬ذﻟﻚ ﻵﻹﻳﺔ‬
‫ﻟﻤﻨ‹‪ A e‬و ۡ ‪-‬‬ ‫ۡ‪ۡ-‬‬ ‫ﺗﻨ‪ ÂÄ‬ﻋﻦ ۡ ۡ‬ ‫ٰ ٰۡ‬ ‫ﻟﻜﺘﺐ و ﻗﻢ ٰ‬ ‫ﺗﻞ ﻣﺎ ۤ ‪ۡ -‬و‪ۡ ÂÃ‬ﻟﻴﻚ ﻣﻦ ۡ ٰ‬ ‫ﻟﻠﻤﺆﻣﻨ‪- ۡ - ﴾٤٤﴿ 9:‬‬ ‫ۡ‪ۡ ۡ-‬‬
‫‪da‬‬
‫ﻟﺬ‪eÅ‬‬ ‫ﻟﻔﺤﺸﺂء و‬ ‫ﻟﺼﻠﻮة ‪ A‬ن ﻟﺼﻠﻮة‬
‫ﻇﻠﻤﻮ ۡ ‪ۡ -‬‬ ‫ﺗﺼﻨﻌﻮن ﴿‪ ﴾٤٥‬و ﻵﻹ ‪ۡ - -‬‬ ‫'¬( ‪ A‬و ﷲ ٰ ‪- ۡ -‬‬ ‫ﷲٰ ۡ ‪-‬‬
‫‪bb‬‬ ‫ﺗﺠﺎدﻟﻮۤ ۡﻫﻞ ۡ ٰ‬
‫ﻣﻨﻬﻢ و‬ ‫ﻟﺬﻳﻦ ‪ۡ -‬‬ ‫ﺣﺴﻦ ‪ Æ‬ﻵﻹ ۡ‬ ‫ﺎﻟ™‪- ۡ ÂÇ P‬‬ ‫ﻟﻜﺘﺐ ﻵﻹ ﺑ ۡ‬ ‫‪ur‬‬ ‫ﻌﻠﻢ ﻣﺎ ۡ ‪ۡ -‬‬
‫ۡ ۡ ۤ‬ ‫ٰ‬ ‫ﻟـﻬﻨﺎ و ٰ ‪ۡ - -‬‬ ‫ﺑﺎﻟﺬي ‪ۡ -‬ﻧﺰل ۡﻟﻴﻨﺎ و ‪ۡ -‬ﻧﺰل ۡ ‪ۡ -‬‬ ‫ۡۤ‬ ‫‪ۤ-ۡ-‬‬
‫ﻣﺴﻠﻤﻮن ﴿‪ ﴾٤٦‬و ﻛﺬﻟﻚ ﻧﺰﻟﻨﺎ‬ ‫ﻧﺤﻦ •ﻟﻪ ‪ۡ - ۡ -‬‬ ‫ﺣﺪ و ۡ ‪-‬‬ ‫ﻟـﻬﻜﻢ و ٌ‬ ‫‪- i-‬‬ ‫ﻟﻴﻜﻢ و ٰ ‪-‬‬ ‫ﻗﻮﻟﻮۡ ٰ ﻣﻨﺎ‬
‫ۡ ‪ۤ ٰٰ -‬‬ ‫ﻣﻦ ‪- ۡ -‬‬ ‫ﻫﺆﻵﻼء ۡ‬ ‫ﻣﻦ ‪- µ‬‬ ‫ﻳﺆﻣﻨﻮن ٖﺑﻪ – و ۡ‬ ‫ﻟﻜﺘﺐ ‪ۡ - ۡ -‬‬ ‫ﺗﻴﻨﻬﻢ ۡ ٰ‬ ‫ﻓﺎﻟﺬﻳﻦ ٰ ۡ ٰ ‪- -‬‬ ‫ۡ‬ ‫ۡﻟﻴﻚ ﻟ ۡ ٰ‬
‫ﺑﺎﻳﺘﻨﺎ ﻵﻹ‬ ‫ﻳﺆﻣﻦ ٖﺑﻪ ‪ A‬و ﻣﺎ ﻳﺠﺤﺪ‬ ‫ﻜﺘﺐ ‪A‬‬
‫‪qu‬‬
‫‪ٌۢ ٰ ٰ -‬‬ ‫ﻣﻦ ٰﻛﺘﺐ و ﻵﻹ ‪• - -‬‬
‫ﻳﺖ‬ ‫ﺑﻞ ﻫﻮ‬ ‫ﻟﻤﺒﻄﻠﻮن ﴿‪ۡ ﴾٤٨‬‬ ‫ﻹرﺗﺎب ۡ ‪ۡ - ۡ -‬‬ ‫ﺑﻴﻤﻴﻨﻚ ًذ ﻵ ۡ‬ ‫ﺗﺨﻄﻪ ۡ‬ ‫ﻗﺒﻠﻪ ۡ‬
‫‪ra‬‬
‫ﻣﻦ ۡ ٖ‬ ‫ﺗﺘﻠﻮ ۡ‬ ‫ﻟﻜ‪XY‬ون ﴿‪ ﴾٤٧‬و ﻣﺎ ‪ۡ -‬ﻛﻨﺖ ۡ ‪ۡ -‬‬ ‫ٰۡ ‪ۡ -‬‬
‫ۡ ‪ٰ ۤ ٰٰ -‬‬ ‫ٍ‬ ‫‪n.‬‬
‫ﻋﻠﻴﻪ ٰ ٰ ٌ‬ ‫‪ۡ- ۤ ۡ ۡ-‬‬ ‫‪-‬‬ ‫ٰ ٌ ۡ‪ۡ ۡ - - ۡ ۡ- -‬‬
‫رﺑﻪ ‪A‬‬ ‫ٖ‬ ‫ۡ‬
‫ﻣﻦ‬ ‫ﻳﺖ‬ ‫ۡ‬ ‫ﻧﺰل‬ ‫ﻵﻹ‬ ‫ﻟﻮ‬ ‫ﻗﺎﻟﻮ‬ ‫و‬ ‫﴾‬ ‫‪٤٩‬‬‫﴿‬ ‫ۡ‬
‫ﻟﻈﻠﻤﻮن‬ ‫ﻟﺬﻳﻦ ۡوﺗﻮ ﻟﻌﻠﻢ ‪ A‬و ﻣﺎ ﻳﺠﺤﺪ ﺑﺎﻳﺘﻨﺎ ﻵﻹ‬‫‪or‬‬ ‫ﺑﻴﻨﺖ ‪ ]l‬ﺻﺪور‬
‫ﻳﺘ•] ۡ ۡ‬ ‫ﻟﻜﺘﺐ ‪ٰ ۡ -‬‬ ‫ﻋﻠﻴﻚ ۡ ٰ‬ ‫ۡ ۡ ۡ‬ ‫ۤ‬ ‫ۡ‬ ‫ﻧﺬﻳﺮ ‪ٌ ۡ -‬‬ ‫ۤ‬ ‫ٰ‬ ‫ٰٰۡ ‪ۡ -‬‬ ‫‪ۡ -‬‬
‫ﻋﻠﻴﻬﻢ ‪ A‬ن ۡ‪]l‬‬ ‫ﻧﺰﻟﻨﺎ ۡ‬ ‫ﻣﺒ‪ ﴾٥٠﴿ 9:‬و ۡﻟﻢ ﻳﻜﻔﻬﻢ ﻧﺎ‬ ‫ﻋﻨﺪ ﷲ ‪ A‬و ﻧﻤﺎ ﻧﺎ ۡ ٌ‬
‫‪g‬‬ ‫ﻗﻞ ﻧﻤﺎ ﻵﻹﻳﺖ‬
‫ﻵﻹرض ‪ A‬و‬ ‫ﻟﺴﻤﻮت و ۡ ۡ‬ ‫ﻌﻠﻢ ﻣﺎ ‪ٰ ٰ ]l‬‬ ‫ﺷﻬﻴﺪ – ۡ ‪-‬‬ ‫ﻜﻢ ۡ ً‬ ‫ﺑﻴﻨ ‪ۡ -‬‬ ‫ﺑﻴ‪ PQ‬و ۡ‬ ‫ﻗﻞ ٰﻛ‪ ÂÉ‬ﺑﺎﷲ ٰ ۡ ۡ‬ ‫ﻳﺆﻣﻨﻮن ﴿‪ۡ - ﴾٥١‬‬ ‫ﻟﻘﻮم ‪ۡ - ۡ -‬‬ ‫ذ‪eÅ‬ي ۡ ٍ‬ ‫ﻟﺮﺣﻤﺔ و ۡ ٰ‬‫ۡ ً‬
‫ذﻟﻚ‬
‫ٰ‬

‫ﻣﺴ‪ËÌ‬‬ ‫ﺟﻞ ‪ً -‬‬ ‫ﺑﺎﻟﻌﺬ ب ‪ A‬و ﻟﻮۡ ﻵﻹ ۤ ٌ‬ ‫ۡ‬

‫ﻳﺴﺘﻌﺠﻠﻮﻧﻚ‬ ‫ﻟﺨ‪eÊ‬ون ﴿‪ ﴾٥٢‬و ۡ ۡ ‪ۡ -‬‬ ‫ﻫﻢ ۡ ٰ ‪ۡ -‬‬ ‫ﻛ‪XY‬و ﺑﺎﷲ ٰ ‪˜ -‬وﻟ‪q‬ﻚ ‪- -‬‬ ‫ﺑﺎﻟﺒﺎﻃﻞ و ‪ۡ -‬‬ ‫ۡ ٰ ‪ۡ ۡ-‬‬
‫ﻟﺬﻳﻦ ﻣﻨﻮ‬
‫ٌۢ‬ ‫‪-‬‬ ‫ۡ‬ ‫ً‬ ‫ۡ‬ ‫ۡ‬
‫ۡ‬ ‫ﻟﻴﺎﺗﻴﻨﻬﻢ ‪Ÿ‬ﻐﺘﺔ و ‪ۡ -‬‬ ‫‪ۡ-‬‬ ‫‪ۡ --‬‬
‫ﻟﻤﺤﻴﻄﺔ‬ ‫ﺑﺎﻟﻌﺬ ب ‪ A‬و ن ﺟﻬﻨﻢ ‪ۡ -‬‬ ‫ﻳﺴﺘﻌﺠﻠﻮﻧﻚ‬ ‫ﻳﺸﻌﺮون ﴿‪ۡ ۡ ۡ ﴾٥٣‬‬ ‫ﻫﻢ ﻵﻹ ‪ۡ - -‬‬ ‫ﻟﺠﺂءﻫﻢ ﻟﻌﺬ ‪-‬ب ‪ A‬و‬
‫‪h‬ﻌﻤﻠﻮن ﴿‪﴾٥٥‬‬ ‫ﻛﻨﺘﻢ ۡ ‪ۡ -‬‬ ‫ذوﻗﻮ ﻣﺎ ‪ۡ - ۡ -‬‬ ‫ﻘﻮل ‪ۡ - ۡ -‬‬ ‫رﺟﻠﻬﻢ و ‪- ۡ -‬‬ ‫ﺗﺤﺖ ۡ ‪ۡ -‬‬ ‫ﻣﻦ ۡ‬ ‫ﻓﻮﻗﻬﻢ و ۡ‬ ‫ﻣﻦ ۡ ۡ‬ ‫ﻐﺸﻬﻢ ۡﻟﻌﺬ ‪-‬ب ۡ‬ ‫ﻳﻮم ۡ ٰ ‪- -‬‬ ‫ﺑﺎﻟﻜ‪XY‬ﻳﻦ ﴿ ۙ‪ۡ ﴾٥٤‬‬ ‫ٰۡ ۡ‬
‫ﺗﺮﺟﻌﻮن ﴿‪﴾٥٧‬‬ ‫ﻟﻤﻮت ® ‪-‬ﺛﻢ ۡﻟﻴﻨﺎ ‪ۡ - ۡ -‬‬ ‫ذآ—ﻘﺔ ۡ ۡ‬ ‫‪-‬‬
‫¿ﻔﺲ‬
‫‪ۡ - -‬‬ ‫ۡ‪ۡ- -‬‬ ‫ٌ‬ ‫ۡ ٰ ‪ۡ ۡ ۤۡ -‬‬ ‫ٰ‬
‫ﻌﺒﺎدي ﻟﺬﻳﻦ ﻣﻨﻮ ن ر‪ PÍ‬و ﺳﻌﺔ ﻓﺎﻳﺎي ﻓﺎﻋﺒﺪون ﴿‪I ﴾٥٦‬ﻞ ٍ‬
‫ﻓﻴﻬﺎ ‪¿ۡ A‬ﻌﻢ ۡﺟﺮ‪-‬‬ ‫ﺧﻠﺪﻳﻦ ۡ‬ ‫ﻵﻹﻧﻬﺮ‪ۡ ٰ -‬‬ ‫ﺗﺤﺘﻬﺎ ۡ ۡ ٰ‬ ‫ﻣﻦ ۡ‬ ‫ﺗﺠﺮي ۡ‬ ‫¾‪e‬ﻓﺎ ۡ ۡ‬ ‫‪ً -‬‬ ‫‪ۡ ۡ- - ٰ ٰ -‬‬ ‫ﻟﺬﻳﻦ ٰ ‪ۡ -‬‬ ‫و ۡ‬
‫ﺋﻨﻬﻢ ﻣﻦ ﻟﺠﻨﺔ‬ ‫ﻣﻨﻮ و ﻋﻤﻠﻮ ﻟﺼﻠﺤﺖ ﻟﻨﺒﻮ‬
‫ﻳﺮزﻗﻬﺎ و ‪ۡ -‬‬ ‫ٰ ‪--ۡ -‬‬ ‫ۡ ‪ۡ -‬‬ ‫‪I‬ﺎﻳﻦ ۡ‬ ‫ﻳﺘﻮ‪I‬ﻠﻮن ﴿‪ ﴾٥٩‬و ۡ‬ ‫رﺑﻬﻢ ‪ۡ -‬‬ ‫ﻋ•] ۡ‬ ‫ﺻ¬(و و ٰ‬ ‫ﻟﺬﻳﻦ ‪ۡ -‬‬ ‫ﻟﻌﻤﻠ‪ۡ ﴾٥٨Ï ﴿ 9:‬‬ ‫ٰۡ ۡ‬
‫ﻳﺎ'ﻢ‪ ¦Ð‬و‬ ‫ﺗﺤﻤﻞ رزﻗﻬﺎ ‪ Æ‬ﷲ‬ ‫دآﺑﺔ ﻵﻹ‬ ‫ﻣﻦ ٍ‬
‫‪ٰ ٰ - -‬‬ ‫ۡ ‪-‬‬
‫ﻟﻴﻘﻮﻟﻦ ﷲ ‪ – -‬ﻓﺎ‪]£‬‬ ‫ﻟﺸﻤﺲ و ۡﻟﻘﻤﺮ ۡ‬ ‫ﻵﻹرض و ﺳ‪ۡ eÑ‬‬ ‫ﻟﺴﻤﻮت و ۡ ۡ‬ ‫ﻣﻦ ﺧﻠﻖ ٰ ٰ‬ ‫ﻟ‪q‬ﻦ ۡ ‪ۡ -‬‬
‫ﺳﺎﻟﺘﻬﻢ ۡ‬ ‫ﻟﻌﻠﻴﻢ ﴿‪ ﴾٦٠‬و ۡ‬ ‫ﻟﺴﻤﻴﻊ ۡ ۡ ‪-‬‬ ‫‪-‬ﻫﻮ‬
‫ﻟ‪q‬ﻦ ۡ ‪ۡ -‬‬ ‫ٰ ‪-‬‬ ‫ﻋﺒﺎده و ۡ ‪-‬‬ ‫ٰ‪ۡ -- ۡ -‬‬ ‫‪ۡ- ۡ-‬‬
‫ﺳﺎﻟﺘﻬﻢ‬ ‫ﻋﻠﻴﻢ ﴿‪ ﴾٦٢‬و ۡ‬ ‫‪Pw‬ء ۡ ٌ‬ ‫ﻘﺪر •ﻟﻪ ‪ A‬ن ﷲ ﺑ†ﻞ ۡ ٍ‬ ‫ﻣﻦ ٖ‬ ‫ﺸﺂء ۡ‬ ‫ﻟﻤﻦ ﻳ ‪-‬‬ ‫ﻟﺮزق ۡ‬ ‫ﻳﺆﻓﻜﻮن ﴿‪ ﴾٦١‬ﷲ ﻳﺒﺴﻂ‬

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‫"‪only. This copy cannot be uploaded on any website except those of the publisher and the author.‬‬
 Sūrah al-‘Ankabūt 30

‫ﻌﻘﻠﻮن‬ ۡ - - ۡ ‫ ﺑ ۡﻞ‬A ٰ ‫ﻟﺤﻤﺪ ﷲ‬

ۡ - ۡ ‫(ﻫﻢ ﻵﻹ‬Ó' - ۡ ۡ ‫ﻗﻞ‬- A - ٰ ‫ﻟﻴﻘﻮﻟﻦ ﷲ‬
-ۡ- ۡ ‫ﻌﺪ‬Ÿۡ ‫ﻣﻦ‬
‫ﻣﻮﺗﻬﺎ‬ ¼ ‫ﻵﻹرض‬ ۡ ۡ ‫ﻓﺎﺣﻴﺎ ﺑﻪ‬ ۡ ‫ﻣﺂء‬ ً ‫ﻣﻦ ﻧﺰل ﻣﻦ ﻟﺴﻤﺂء‬ ۡ
ۡ - ‫﴾ ﻓﺎذ‬٦٤﴿ ‫ﻌﻠﻤﻮن‬
‫رﻛﺒﻮ‬
- ۡ - ۡ
ۡ - ۡ ۡ‫ﺎﻧﻮ‬I ٰ
‫ ﻟﻮ‬¤ ‫ ﻟﺤﻴﻮ ن‬ÂÄ‫ة ﻟ‬e€‫ و ن ﻟﺪ ر ۡﻵﻹ‬A ‫ﻟﻌﺐ‬ ٌ ‫ﻟﻬﻮ و‬ٌ ۡ ‫ﻟﺪﻧﻴﺎ ۤ ﻵﻹ‬
ۡ- - ٰ ۡ ٰ
‫﴾ و ﻣﺎ ﻫﺬه ﻟﺤﻴﻮة‬٦٣﴿
ۤ
ۡ - ٰ ۡ ٰ ‫و ﺑﻤﺎ‬XY‫ﻟﻴﻜ‬ ۡ
ۡ - - ﴾٦٥ۙ ﴿ ‫'ﻮن‬ef‫ﻳ‬ -
ۡ ۡ - ‫ﻫﻢ‬
ۡ - ‫ﻧﺠﻬﻢ ^] ۡﻟ¬( ذ‬ ۡ - ٰ ‫¦ ﻓﻠﻤﺎ‬Ô‫ﻟﺪﻳﻦ‬ۡ ‫ﻟﻪ‬ - 9:‫ﻣﺨﻠﺼ‬ۡ ۡ- ٰ - ۡ-ۡ
‫¦و‬ Õ ‫ﺗﻴﻨﻬﻢ‬ ‫] ﻟﻔﻠﻚ دﻋﻮ ﷲ‬l
ۡ ۡ ۡ ‫ﻣﻦ‬ - ‫ﻳﺘﺨﻄﻒ‬
ۡ ‫ﻟﻨﺎس‬ - ً ٰ ً
- ‫ﻣﻨﺎ و‬ ۡ ۡ ‫﴾ و ۡﻟﻢ‬٦٦﴿ ‫ﻌﻠﻤﻮن‬ ۡ - ۡ ‫ﻓﺴﻮف‬ -
ۡ × ۡ‫ﻟﻴﺘﻤﺘﻌﻮ‬
‫ ﻓﺒﺎﻟﺒﺎﻃﻞ‬A ‫ﺣﻮﻟﻬﻢ‬ ‫ﻣﺎ‬eœ ‫ﻳﺮو ﻧﺎ ﺟﻌﻠﻨﺎ‬
]lۡ ‫ ۡﻟﻴﺲ‬A ‫ﺟﺂءه‬• ‫ﺑﺎﻟﺤﻖ ﻟﻤﺎ‬ ۡ
‫ﻛﺬﺑﺎ ۡو ﻛﺬب‬ ً ٰ ‫ﻓ)(ي ﻋ•] ﷲ‬ ٰ ۡ ‫ﻇﻠﻢ ﻣﻤﻦ‬- ۡ ‫ﻣﻦ‬ ۡ ‫﴾ و‬٦٧﴿ ‫ون‬XY‫ﻳﻜ‬ ۡ - - ۡ ٰ ‫ﺑﻨﻌﻤﺔ ﷲ‬ ۡ- ۡ-
ۡ ‫ﻳﺆﻣﻨﻮن و‬
ۡ ۡ -ۡ ٰ ۡ - ۡ ‫ﻓﻴﻨﺎ‬
- - ‫ﻟﻨﻬﺪﻳﻨﻬﻢ‬ ۡ - ‫﴾ و ﻟﺬ ۡﻳﻦ‬٦٨﴿ ‫ﻳﻦ‬XY‫ﻟﻠﻜ‬
ۡ ‫ﺟﺎﻫﺪو‬ ۡ ٰ ۡ ‫ﻣﺜﻮي‬
ً ۡ ‫ﺟﻬﻨﻢ‬
﴾٦٩﴿ 9:‫ﻟﻤﺤﺴﻨ‬
w ‫ و ن ﷲ ﻟﻤﻊ‬A ‫ﺳﺒﻠﻨﺎ‬
The example of those who regard others besides God as their guardians is
w
that of a spider which built a dwelling. Surely the frailest of dwellings is the
w
dwelling of the spider. Would that they knew this fact! Indeed, God fully
.ta
knows those they invoke besides Him and He is Mighty and Wise. And We
da
state these examples for people to reflect; but only men of knowledge
understand them. (41-43) bb
God has created the heavens and the earth with a rightful purpose. Indeed,
ur
there is a great sign in this for the believers. Read the Book that is being
- i-
revealed to you and be diligent in offering the prayer. Indeed, the prayer
fends off lewdness and immorality. And the remembrance of God is a great
qu
thing. And God knows whatever you do. (44-45) ra
And debate with the People of the Book in a goodly manner only except for
n.
the unjust among them and say: “We professed faith in that which was or
revealed to us and in that also which was revealed to you and your and our
God is the same and we are obedient to Him alone.” (46)
g
And in a similar way, We have also revealed a Book to you; so, to those
whom We have given the Book will profess faith in it, and some of them are
also professing faith in it. And only those deny Our revelations who are
fanatic disbelievers. And before this, you neither read a Book not wrote it
with your hands. Had this been the case, these rejecters would have created
doubts. In fact, these are clear revelations in the chests of those who have
been given knowledge. And only those are denying Our revelations who are
unjust to their own selves. (47-49)
And they say: “Why were signs from his Lord not sent down to him?” Say:
“Signs are with God. And I am only an open warner.” Is this not sufficient for
them that We revealed a Book to you and it is being read out to them. Indeed,
there is mercy and a reminder in it for those who profess faith. Say:
“Sufficient is God as a witness between you and me. He knows what is in the
heavens and the earth and those who professed faith in evil and who rejected
God, they are the real losers. (50-52)
And these people want to hasten the torment from you. And had a time

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 Sūrah al-‘Ankabūt 31

period not been fixed for them, the torment would have landed on them. And
it will come upon them suddenly and they would not even be aware of it. And
they want you to hasten the punishment even though Hell has encircled the
disbelievers. They should remember the day when the torment will cover
them from above and from below their feet and it will be said: “Taste the
flavour of what you have been doing.” (53-55)
O My People who have professed faith, indeed vast is my earth. So,
Worship Me. Every soul has to taste death. Then you shall be returned to Us.
And those who professed faith and did righteous deeds, We shall lodge them
in the high mansions of Paradise. Below it rivers will be flowing and they
w
will live in it forever. What a grand reward for those who labour who were
w
steadfast and trusted their Lord in all circumstances. And there are so many
w
animals that do not carry their sustenance. It is God who gives them
.ta
sustenance and to you also. He hears and knows. (56-60)
da
And if you ask them: “Who has created the heavens and the earth and who
has put the sun and moon into subservience?” They will reply: “God.” So,
bb
where do they lose their senses? It is God Who enhances the sustenance of
ur
whomsoever He wills of His people and constricts it of whomsoever He
- i-
wants. Indeed, God knows everything. And if you ask them: “Who sent down
qu
water from the heavens; then enlivened the earth from it after it had died,”
they will reply: “God.” Say: “It is God only Who deserves gratitude.” In fact,
ra
most of them do not use their intellect. (61-63) n.
And the life of this world is only sport and entertainment. And it is the
or
abode of the Hereafter which is the real abode of life, if they knew. (64).
Thus when they embark on the ship, they call God in sincere obedience.
g
Yet when He delivers them to the land, they start associating partners with
Him so that they show ingratitude to the favour We have blessed them with
and so that they benefit from life a little more. Then they will soon know.
(65-66)
Have they not seen that We have made for them a protected sanctuary and
such is the situation that people are abducted from their whereabouts. So, do
they profess faith in belief in evil and are ungrateful to God’s favours! And
who can be more unjust than the person who ascribes falsehood to God or
denies the truth when it has come to them. Will not the abode of such
disbelievers be Hell? (67-68)
And they who are bearing adversities for Our cause, We will definitely
open out ways to them. And indeed God is with those who are thorough. (69)

Explanation
‫ﻟﺒﻴﺖ‬ ۡ - - ۡ ‫ و ن ۡوﻫﻦ‬A ‫ﺑﻴﺘﺎ‬
- ۡ ‫ﻟﺒﻴﻮت‬ ۡ
ً ۡ ‫ﺗﺨﺬت‬ ۡ - ۡ ۡ ‫دون ﷲ ٰ ۡوﻟﻴﺂء ﻛﻤﺜﻞ‬
À ‫ﻟﻌﻨﻜﺒﻮت‬
¦ ۡ - ‫ﻣﻦ‬ ۡ - ‫ﻟﺬﻳﻦ‬
ۡ ‫ﺗﺨﺬو‬ ۡ ‫ﻣﺜﻞ‬
-

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 Sūrah al-‘Ankabūt 32

39 ۡ - ‫ ۡﻟﻮ‬¤ ‫ﻟﻌﻨﻜﺒﻮت‬
ۡ - ۡ ‫ﺎﻧﻮ‬I
﴾٤١﴿ ‫ﻌﻠﻤﻮن‬ ۡ- ۡ ۡ
It has been established from historical events mentioned earlier that no one
can save people from God’s grasp. The supports which the polytheists relied
on besides God were shown to be false. And just as they have been proven
false in this world, they will also be proven false in the Hereafter. God’s law
of reward and punishment and His impartial justice is bound to manifest
itself. It will become evident to those who rely on the intercession of their
alleged deities and regarded this support to be impregnable was it no more
than a cobweb in nature. A parable is cited in this verse to convey this fact:
w
the example of those who seek support of other than God is that of a spider
w
who regards her cobweb to be very firm and solid yet hers is the frailest and
w
most fragile of abodes. It cannot even bear the force of a gust of wind. The
ۡ - ‫ ۡﻟﻮ‬imply that though attention has been directed to the real
ۡ - ۡ ‫ﺎﻧﻮ‬I
.ta
words ‫ﻌﻠﻤﻮن‬ da
fact yet its benefit can only be reaped if these people understand it. Alas!
bb
These naïve people do not have this ability.

- ۡ ٰ‫نﷲ‬
ur
40 - ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬
﴾٤٢﴿ ‫ﻟﺤﻜﻴﻢ‬ - ۡ ۡ ‫ﻫﻮ‬- ‫ و‬A ‫ء‬Pw
ٍ ۡ ‫ﻣﻦ‬ ٖ ۡ ‫د‬- ‫ﻣﻦ‬
ۡ ‫وﻧﻪ‬ ۡ - ۡ ‫ﻌﻠﻢ ﻣﺎ‬
ۡ ‫ﻳﺪﻋﻮن‬
- i-
The verse implies that no one should regard the above mentioned parable
qu
regarding the deities of the polytheists to be based on exaggerated
ra
humiliation. This is not humiliation but an expression of reality. The
n.
Almighty is fully aware of the truth behind these deities. The sarcasm and
or
derision mentioned in “fully aware” is known to every person has a flair for
language. This style is common in most languages.
g
The sentence ‫ﺤﻜﻴﻢ‬ - ۡ ۡ‫ﻟﻌﺰﻳﺰ ﻟ‬
- ۡ ۡ ‫ﻫﻮ‬- ‫ و‬implies that what use will these deities be against
- ۡ ۡ - ۡ ۡ . The former means that He is mighty and
God Who is ‫ﻟﻌﺰﻳﺰ‬ and ‫ﻟﺤﻜﻴﻢ‬
inaccessible and the latter means that all His works are based on wisdom.
Obviously, when God is mighty, then how can someone however high his
status may can dominate Him; similarly, when God is wise, then no one can
abort His law of retribution. In other words, if these deities can neither dictate
Him nor influence His justice, then what good are they and why then do these
naïve people worship them in such a situation? It may be kept in mind that
these polytheists were of the view that their deities have great influence on God
and thus will save all those who worship them whatever their deeds may be.

39. The example of those who regard others besides God as their guardians is that
of a spider which built a dwelling. Surely the frailest of dwellings is the dwelling of
the spider. Would that they knew this fact!
40. Indeed, God fully knows those they invoke besides Him and He is Mighty and
Wise.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 33

This belief negates the concept of God being mighty and wise. For this reason,
by reminding them of both these attributes, God has negated this belief.

41 ۡ - ٰ ۡ ‫ﻌﻘﻠﻬﺎ ۤ ﻵﻹ‬
﴾٤٣﴿ ‫ﻟﻌﻠﻤﻮن‬
- ۡ - ۡ ‫ﻵﻹﻣﺜﺎل‬
‫ﺑﻬﺎ ﻟﻠﻨﺎس – و ﻣﺎ‬eÁ¿
ۡ
- ۡ ۡ ‫ﺗﻠﻚ‬ ‫و‬
- ۡ refers to the parables and events mentioned above. God says
The word ‫ﻣﺜﺎل‬
that the examples He has mentioned are not meant to narrate tales; they are
presented so that people can reflect and derive a lesson from them. When an
example is presented before someone, the purpose is to show him his past and
future. However, not every one can derive a lesson for himself from the
w
example of others. Only those people do this who have insight and
ۡ - ٰ ۡ refers to people whose natural abilities
w
understanding. Here the word ‫ﻟﻌﻠﻤﻮن‬
w
are alive. Such people derive a message from every incident that gradually
.ta
increases their knowledge. On other hand, those who do not have the ability
da
of learning and drawing lessons do not in the first place pay heed to such
incidents because they can awake them from their slumber. And if they do
bb
make such an effort then it is not to draw a lesson from them and only regard
ur
them as past events.
- i-
It is evident from this that real knowledgeable people are not those who
have read a lot of books but rather those who reflect on the signs found in
qu
the world outside them and those within them and draw lessons from these
ra
signs. n.
42 ۡ ۡ-ۡ ً ٰ ٰ ۡ
﴾٤٤﴿ 9:‫ﻟﻠﻤﺆﻣﻨ‬
ۡ
‫] ذﻟﻚ ﻵﻹﻳﺔ‬l ‫ ن‬A ‫ﻵﻹرض ﺑﺎﻟﺤﻖ‬ ٰ ٰ - ٰ ‫ﺧﻠﻖ ﷲ‬
ۡ ۡ ‫ﻟﺴﻤﻮت و‬ or
The implication of this verse is that he who reflects on the system of the
g
heavens and the earth, it will become evident to him that neither has this
world come into being without a creator nor is it the place of entertainment or
battle ground of various gods; on the other hand, it has been created by a
knowledgeable and a wise and a powerful being for a purpose. In fact, this
world by its very existence bears witness that a day will come when this
purpose will become evident before everyone. On that day, the perfect justice
of its creator will manifest itself and evil will be totally annihilated. People
who lead their lives in vain considering this world to be a place of
entertainment will meet the consequence of this heedless behaviour.
However, those who will lead heedful lives will be entitled to the eternal
pleasure of the Creator. Readers may take a look at what I have written while

41. And We state these examples for people to reflect; but only men of knowledge
understand them.
42. God has created the heavens and the earth with a rightful purpose. Indeed, there
is a great sign in this for the believers.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 34

explaining verse 190 of Sūrah Āl-i ‘Imrān.

ً ۡ ۡ-ۡ ً ٰ ٰ ۡ
The word ‫ ٰ ﻳﺔ‬in 9:‫ﻟﻠﻤﺆﻣﻨ‬ ‫] ذﻟﻚ ﻵﻹﻳﺔ‬l ‫ ن‬is for magnification. In the words, it refers
to a great sign. Various aspects of this sign have been explained at various
instances of this exegesis. For this reason, here I will just briefly refer to them.
The greatest sign is that of the manifestation of a Day of Judgment. This
world bears witness through its very existence that its Creator is a wise being.
For this reason, it is essential that He bring about a Day in which His
complete justice manifest itself. If this does not happen, then this would mean
that this world is a place of amusement, and this is totally against the majesty
of the great creator whose power, wisdom and presence is evident from every
w
nook and corner of this universe.
w
The second sign in this is that a successful life with regard to its
w
consequence is only that which is spent while keeping the Hereafter as the
.ta
real objective. This is because it is there that the decision about eternal
da
success and eternal failure will be made. This world is incomplete without the
bb
Hereafter. It shall stand completed with the arrival of the Hereafter when its
real purpose will manifest itself. This entails that the good and evil of each
ur
thing be decided while keeping in view their consequences in the Hereafter. It
- i-
may happen, in fact, it has happened that those who tread the path of the truth
qu
face great adversities but it is not justified to worriedly turn away from this
path in the wake of these calamities. This is because these calamities augur
ra
well if their consequences are take into consideration.n.
The third sign is that the beliefs of polytheism and intercession are totally
or
baseless. This is because these beliefs negate the fact that this universe has
g
been created with a purpose. If the existence of such associates of God and
intercessors is recognized who are able to turn a good into evil and vice verse
through their influence, then this would mean that this universe is a
meaningless and purposeless place.
This sentence of the verse will further be explained in verse 8 of Sūrah
Rūm, the next sūrah. Here readers may content their selves with this concise
mention.

‫ و‬A (¬' - ۡ ‫ و‬A e‹‫ﻟﻤﻨ‬

- ۡ ٰ ‫ ﷲ‬eÅ‫ﻟﺬ‬ ۡ-ۡ ٰۡ ٰ
ۡ ۡ ‫ ﻋﻦ‬ÂÄ‫ﺗﻨ‬
‫ﻟﻔﺤﺸﺂء و‬ ٰ ۡ ‫ ۡﻟﻴﻚ ﻣﻦ‬ÂÃ‫ ۡو‬- ۤ‫ﺗﻞ ﻣﺎ‬
ٰ ‫ﻟﻜﺘﺐ و ﻗﻢ‬
‫ ن ﻟﺼﻠﻮة‬A ‫ﻟﺼﻠﻮة‬ - ۡ-
43
﴾٤٥﴿ ‫ﺗﺼﻨﻌﻮن‬ - ۡ - ٰ‫ﷲ‬
ۡ - ۡ ‫ﻌﻠﻢ ﻣﺎ‬
This verse gives assurance to the Prophet (sws) and to the Muslims. They

43. Read the Book that is being revealed to you and be diligent in offering the
prayer. Indeed, the prayer fends off lewdness and immorality. And the remembrance
of God is a great thing. And God knows whatever you do.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 35

should recite out the Qur’ān to people and invite them through it. If the
addressees do not pay heed to the signs and arguments the Qur’ān is
presenting and instead demand miracles, then they should pay no heed to
their demands. The Qur’ān is a great mercy to them. If they will not give it
due regard, they themselves will bear the consequences.
ۡ ۡ ٰۡ ٰ
ۡ ۡ ‫ ﻋﻦ‬ÂÄ‫ﺗﻨ‬ ٰ ‫ و ﻗﻢ‬imply that the Prophet (sws)
The words e‹‫ﻟﻤﻨ‬- ‫ﻟﻔﺤﺸﺂء و‬ ‫ ن ﻟﺼﻠﻮة‬A ‫ﻟﺼﻠﻮة‬
should be diligent and vigilant in the prayer and urge his followers to this as
well. Emphasis on the prayer in this specific phase shows that besides the five
general prayers, the tahajjud prayer is also implied. It was this prayer to
which the Prophet (sws) and his followers were directed in order to acquire
w
patience and steadfastness and which has been mentioned at many places of
w
this exegesis. w
The verse directs the Prophet (sws) to follow two directives: reciting out
.ta
the revelation and being diligent in the prayer. The first of these relates to
da
general preaching and the second relates to reforming their collective lives. It
bb
is evident from the style of the verse that as far as others are concerned, he
need not pay attention to their every new demand; he should only
ur
communicate to people what is being revealed to him – whether they give it
- i-
importance or not. His real responsibility is to deliver it. Beyond this, he has
qu
no obligation. As for those who have accepted faith, he should make diligent
arrangements for the prayer for their education and instruction. This will
ra
cleanse them from the evils which were responsible for the destruction of the
n.
previous nations, and this will also create in them the strength and
or
determination which will enable them to bear the responsibilities of a sound g
society in spite of difficulties and adversities.
Here two effects of the prayer are mentioned: first, it stops people from al-
ۡ ۡ ) and al-munkar (e‹‫ﻟﻤﻨ‬ ۡ-ۡ ۡ ۡ ٰۡ ٰ
ۡ ۡ ‫ ﻋﻦ‬ÂÄ‫ﺗﻨ‬
faḥshā’ (‫ﻟﻔﺤﺸﺂء‬ ) (e‹‫ﻟﻤﻨ‬- ‫ﻟﻔﺤﺸﺂء و‬ ‫ ) ن ﻟﺼﻠﻮة‬and
it is God’s remembrance and God’s remembrance is a great thing ((¬' ‫ ﷲ‬eÅ‫ﻟﺬ‬ - - ۡ ‫)و‬.
ۡ ٰ second
Both these effects need some explanation.
ۡ ۡ ۡ
The words ‫ ﻟﻔ ۡﺤﺸﺂء‬and e‹‫ﻟﻤﻨ‬- comprehensively encompass all aspects of
moral misconduct. Many evils spring from unbalanced or deviant sexual
urges and then slowly turn the whole society into such shameless individuals
that they become devoid of the sense of modesty and sexual propriety. As an
example of the past nations, the Qur’ān has referred to the nation of Lot
(sws). He used the word ‫ﻟﻔﺤﺸﺂء‬ ۡ ۡ for the sexual impropriety of his nation. In
current times, new forms of sexual impropriety and lewdness have come into
being with the help of modern philosophical trends and culture. This process
is incessant, and such is their extent that the sexual impropriety and deviation
of Lot (sws) seem very minor before it. Those who are aware of current
circumstances know that our society has been totally gripped by them and

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 Sūrah al-‘Ankabūt 36

slowly the conscience of people is dying away in their matter. A very major
section of our society which unfortunately also is its intellectual cream does
not even regard such things to be lewd. On the contrary, they regard them to
be a requisite of culture and advancement, and those who criticize such things
are regarded by them as foolish and old-fashioned.
Another type of evil is one which emanates from unchecked greed and
extreme love for wealth and status. The word munkar is used to
comprehensively cover them. This word is the opposite of ma‘rūf and thus
includes all evils which are against the sound traditions of a healthy society
and its universally accepted norms. From among the previous nations, the
w
Qur’ān has mentioned the social misconduct of the nations of ‘Ād and the
w
Thamūd and the economic misconduct of the nation of Shu‘ayb (sws). In
w
current times, it would not be wrong to say that the extent to which this social
.ta
and economic misconduct has enveloped every sphere of life stands
da
unparalleled.
bb
Here, readers should content themselves with these brief explanations about
ma‘rūf and munkar. In verses 31-40 of Sūrah Rūm and verse 17 of Sūrah
ur
Luqmān, they will be discussed in much more detail.
- i-
The implication of the prayer stopping people from evils means is that it is
qu
a very effective chider and admonisher. Those who offer the prayer – whether
in seclusion or in public – while giving due to regard to its spirit and
ra
requisites are continued to be reminded by it of the facts that are essential to
n.
remain on the right path. In particular, the prayer offered in seclusion is the
or
most effective for the life a person. If a person does not offer the prayer, then
g
his example is that of a driver who is driving his vehicle at full speed, yet he
is absolutely heedless and unaware of the sign-boards at the road side that tell
him of the right way and also inform him of various dangers. Such a driver in
all probability will lead his vehicle into a ditch.
It should be kept in mind that the effects of the prayer mentioned here are
of that prayer which is offered with true sincerity and attention. If a prayer is
devoid of these effects, it means that it is either devoid of sincerity or devoid
of attention. In other words, a person has either offered a prayer to put up a
show or he is totally unaware of what he has said in the prayer and what
- ۡ ‫ و‬allude to a second aspect of the prayer and conceal in
commitments positive or negative he has made in it.
- ۡ ٰ ‫ ﷲ‬eÅ‫ﻟﺬ‬
The words (¬'
them a whole world of meanings. The implication is that when at this instance
in order to engender strength and determination, Muslims are being urged to
adhere to the prayer, they should not regard it to be something ordinary or just a
trivial assurance. They should not remain in the wrong notion that how can the
prayer be effective in producing strength and discipline in them. In reality,

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 37

- ۡ ٰ ۡ
God’s remembrance is a great thing. It is through it that hearts receive true
assurance and comfort: (٢٨:١٣) ‫ﻟﻘﻠﻮب‬- ۡ - - ۡ ‫ﻦ‬q‫ﺗﻄﻤ‬ ‫ ﷲ‬eÅ‫( ﻵﻹ ﺑﺬ‬Listen up! Hearts receive
assurance from God’s remembrance, (13:28)). And it is a person’s heart which
is the source of strength and determination in him. If the heart is strong, there is
nothing more powerful than a human being and if the heart is weak, there is
nothing more frail than a human being. The real thing that energizes the heart is
God’s remembrance and the most comprehensive form of it is the prayer.
It should be kept in mind that the assurance and comfort of the heart referred
to here that produces that strength and determination in a person which makes
him disregard every fear and greed other than that of God. It is this real
w
chivalry and valour which is attained through faith and God’s remembrance.
w
This valour is totally different from the gallantry which springs from
w
hopelessness, revenge, fear, heedlessness or fame. Those who are not aware of
.ta
the difference between gallantry and valour regard the valour of a believer and
da
the gallantry of a disbeliever to be the same. The fact is that the psychological
bb
motives of both are different and the effects of both also assume different forms
in this world. The source of one is God’s remembrance and that of the other is
ur
some motive from among various psychological motives that we have alluded
- i-
to earlier. For this reason, the valour of one brings the blessings of God to this
qu
world the way it was brought by the valour of ‘Umar (rta) and Khālid (rta). On
the other hand, the valour of the other brings to this world the evil and disorder
ra
similar to the one worked byٰ Mussolini, Hitler and their likes.
ۡ - ۡ ‫ﻌﻠﻢ ﻣﺎ‬
- ۡ - ‫ و ﷲ‬sound an assurance to the Muslims: God is
The words ‫ﺗﺼﻨﻌﻮن‬
n.
or
observing the efforts they are putting into their own moral training as well as
that of others. So when He is aware of these efforts, they should trust Him
g
that He will not let these efforts come to nothing whether they are carried out
in the seclusion of the night or in the openness of the day. They will be fully
rewarded for them.
Here it needs to be kept in mind that in the previous part of the verse the
address was in the singular tense, while it is in the plural in this part. This is
an indication of the fact that the first part was addressed to the Prophet (sws)
as the representative of the Muslims. In reality, that address too was for the
whole ummah. This is because just as the Prophet (sws) was responsible for
preaching and instruction, so were the rest of the Muslims. However, the
address in the singular shows that the Prophet (sws) has to carry it out
whether others do it or not. If they do it, they will be rewarded for an effort
and if they do not, they will not in any way harm God and His prophet; they
will only be a source of their own deprivation.

ۡ - ۤۡ ۤ-ۡ- ۡ - ۡ ۡ- - -
ٰ ۡ ‫دﻟﻮۡۤ ۡﻫﻞ‬
‫ﺑﺎﻟﺬي ﻧﺰل ۡﻟﻴﻨﺎ و‬ ‫ﻗﻮﻟﻮۡ ٰ ﻣﻨﺎ‬ ‫ﻟﺬﻳﻦ ﻇﻠﻤﻮ ﻣﻨﻬﻢ و‬ - ۡ ÂÇ P™‫ﺑﺎﻟ‬
ۡ ‫ ﻵﻹ‬Æ ‫ﺣﺴﻦ‬ ۡ ‫ﻟﻜﺘﺐ ﻵﻹ‬ ‫وﻵﻹ ﺗﺠﺎ‬

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 Sūrah al-‘Ankabūt 38

44
﴾٤٦﴿ ‫ﻣﺴﻠﻤﻮن‬ • ‫ﻧﺤﻦ‬
ۡ - ۡ - ‫ﻟﻪ‬ - ۡ ‫ﺣﺪ و‬ ۡ - - ٰ ‫ﻟـﻬﻨﺎ و‬
ٌ ‫ﻟـﻬﻜﻢ و‬ ۡ - ۡ ‫ ۡﻧﺰل‬-
- ٰ ‫ﻟﻴﻜﻢ و‬
The phase of preaching under discussion in this sūrah is one in which the
People of the Book too had taken up opposition against Muslims. Hence, just
as in the previous verse the methodology of invitation was described for those
who demanded miracles to accept the call of the Qur’ān, in a similar way
these few verses explain the methodology of debate Muslims should adopt in
the case of the People of the Book. The succeeding verses will show this
significance of the People of the Book: their religious status was totally
different from the idolaters of Arabia and their doubts and objections were
w
also of a slightly different nature. They were extremely well read giants.
w
Hence it was necessary that important directives be given beforehand to the
w
Muslims to deal with them.
.ta
The verse states that if debate and discussion arises with the People of the
Book, then Muslims should do it in a befitting manner. The word ‫ ﻣﺠﺎدﻟﺔ‬here
da
is in its positive meaning of “debate, argument and discussion.” The sound
bb
(‫ ) ﺣﺴﻦ‬way referred to by the verse is explained in the succeeding part of the
ur
verse: starting with common points and values of religion. By making them
- i-
the foundation, Muslims should ask them to acknowledge these values and
their requisites and should not negate what they themselves believe in. This
qu
way of debate will not hurt their ego. The upright among them will reflect on
ra
what is being presented to them and it may well be that some of them even
n.
accept these.
ۡ - ۡ ‫ﻇﻠﻤﻮ‬
The clause ‫ﻣﻨﻬﻢ‬ ۡ - ‫ﻟﺬﻳﻦ‬
ۡ ‫ ﻵﻹ‬has generally been understood to mean that this
or
sound way is not needed to be followed in the case of the evil and
g
mischievous elements on the People of the Book. They should be responded
to in a tit for tat manner. However, in my opinion, this is a severed exception
(istithnā’ munqaṭa‘). Hence, the correct meaning would be that those among
them who are mischievous, they should not even be spoken to. Parallel verses
of the Qur’ān also endorse this meaning. At many instances in the Qur’ān, the
Prophet (sws) has been asked to ignore stubborn and warped arguers as well
as those who engage in hair-splitting discussion. In Sūrah Kahf, it is expressly
stated that that the obdurate who do not even want to understand should not
be paid attention to in the first place; and if the situation of discussion arises
with them, then conversation should be to defer and avoid debate ( ‫)ﻣﺮ ء ﻇﺎﻫﺮ‬.
Prophets of God and the righteous have always stuck to this methodology of

44. And debate with the People of the Book in a goodly manner only except for the
unjust among them and say: “We professed faith in that which was revealed to us and
in that also which was revealed to you and your and our God is the same and we are
obedient to Him alone.”

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 Sūrah al-‘Ankabūt 39

discussion and preaching and there are much benefits and blessings in it.
Following the methodology of mischievous people when faced with them and
answering their harshness with more venom is neither the way of the prophets
ۡ - - ٰ ‫ﻟـﻬﻨﺎ و‬ ۡ - ۡ ‫ ۡﻧﺰل‬- ‫ ۡﻧﺰل ۡﻟﻴﻨﺎ و‬- ‫ﺑﺎﻟﺬي‬
of God nor is there any benefit in it. ۤۡ ۤۡ - ۡ -
ۡ - ۡ - ‫ﻧﺤﻦ •ﻟﻪ‬
The words ‫ﻣﺴﻠﻤﻮن‬
ٌ ‫ﻟـﻬﻜﻢ و‬
- ۡ ‫ﺣﺪ و‬ - ٰ ‫ﻟﻴﻜﻢ و‬ ‫وﻗﻮﻟﻮ ٰ ﻣﻨﺎ‬
explain this methodology and way of preaching: inviting them on basis of the
commonalities in religion is the right way. Muslims should tell them that they
believe in the book revealed to the Muslims and in the one revealed to them.
The Book Muslims believe in does not reject their Book. It in facts
w
corroborates it. The predictions of the last prophet and the perfect book that
w
were mentioned in their Book needed to be fulfilled. The Book revealed to
w
the Muslims is the fulfillment of this prophecy. Muslims believe in all the
.ta
prophets and books before them. If the People of the Book also adopt the
right way, then instead of showing aversion to this messenger, they should
da
welcome him. This is because his advent has actually elevated them since it is
bb
they who have recounted the glad tidings of his arrival before the world. If
out of obduracy they reject him, they will actually be rejecting their scriptures
ur
even though their scriptures are being ratified by the Muslims.
- i-
In a similar way, Muslims should also invite the People of the Book to the
qu
belief of monotheism and tell them that their God is the same. There is no
ra
dispute between them in this matter. The Torah and the Gospel and all other
scriptures are replete with the belief of monotheism. The only difference
n.
between Muslims and the People of the Book is that the former have left what
or
is against this established reality and consigned themselves to God, while the g
latter do lay claim to monotheism and at the same time accept views which
are in absolute contradiction to it. Muslims should tell the People of the Book
that just as they have consigned themselves to God, they too should do away
with this contradiction and consign themselves to God.

ۡ - ۡ ‫ﻫﺆﻵﻼء‬
- ۡ ‫ و ﻣﺎ‬A ‫ﻳﺆﻣﻦ ﺑﻪ‬ - µ ‫ﻣﻦ‬ ۡ - ۡ - ‫ﻟﻜﺘﺐ‬ - - ٰ ۡ ٰ ‫ﻓﺎﻟﺬﻳﻦ‬
ٰ ۡ ‫ﺗﻴﻨﻬﻢ‬ ٰ ۡ ‫ﻧﺰﻟﻨﺎۤ ۡﻟﻴﻚ‬
ۡ A ‫ﻟﻜﺘﺐ‬ ۡ ۡ ٰ
‫ﻳﺠﺤﺪ‬ ٖ - ‫ﻣﻦ‬ ۡ ‫ﻳﺆﻣﻨﻮن ٖﺑﻪ – و‬ ‫و ﻛﺬﻟﻚ‬
45 ۡ - ٰ ۡ ‫ﺑﺎﻳﺘﻨﺎ ۤ ﻵﻹ‬
﴾٤٧﴿ ‫ون‬XY‫ﻟﻜ‬ ٰٰ
ٰ ۡ ۤ ۡ ۡ ٰ
ۡ ‫ و ﻛﺬﻟﻚ ﻧﺰﻟﻨﺎ‬refer to the fact that in accordance with the
The words ‫ﻟﻴﻚ ﻟﻜﺘﺐ‬
principle of preaching referred to earlier, the Almighty has revealed the Book
to them. This Book does not claim that all what it states is being revealed in it
for the first time; on the contrary, it claims that all prophets and messengers

45. And in a similar way, We have also revealed a Book to you; so, to those whom
We have given the Book will profess faith in it, and some of them are also professing
faith in it. And only those deny Our revelations who are fanatic disbelievers.

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 Sūrah al-‘Ankabūt 40

of God have called people to the same religion as this Book is inviting them
to; the previous nations either forgot these teachings revealed by God or
changed them according to their whims and desires and in this manner the
religion of God became totally distorted. Now the Almighty has once again
revealed His religion in its true form in this Book and through this messenger
so that people are not deprived of God’s guidance.
Consider next the words: ¦ ۡ - ۡ - ‫ﻟﻜﺘﺐ‬
ٖ ‫ﻳﺆﻣﻨﻮن‬
‫ﺑﻪ‬ - - ٰ ۡ ٰ ‫ﻓﺎﻟﺬﻳﻦ‬
ٰ ۡ ‫ﺗﻴﻨﻬﻢ‬ ۡ . It has been explained
earlier at many instances of this exegesis wherever the Qur’ān has mentioned
the People of the Book using an active verb as is this case here, then it refers
ٰ ۡ - - ٰ ۡ ٰ do not refer to
to the righteous among them. Hence the words ‫ﺗﻴﻨﻬﻢ ﻟﻜﺘﺐ‬
w
w
common People of the Book but to those among them who still adhere to the
Torah and the Gospel to the best of their knowledge. About them, the Qur’ān
w
has given the glad tidings to the Muslims that if they present this Book before
.ta
them the way they are being directed to, then the righteous among them will
da
believe in it.
In the clause ¦ - ۡ - ‫ﻣﻦ‬
ٖ‫ﻳﺆﻣﻦ ﺑﻪ‬ ۡ ‫ﻫﺆﻵﻼء‬- µ ‫ﻣﻦ‬
bb ۡ ‫و‬, the words ‫ﻳﺆﻣﻦ ٖﺑﻪ‬ - ۡ - are in the meaning of state
(hāl). It is said that there are some people from this group who are professing
ur
faith and others who have the ability to accept the truth will profess faith in
- i-
the future.
The words ‫ون‬XY‫ﻟﻜ‬ۡ - ٰ ۡ ‫ﺑﺎﻳﺘﻨﺎۤ ﻵﻹ‬
ٰ ٰ ‫ﻳﺠﺤﺪ‬
- ۡ ‫ و ﻣﺎ‬state that only those people will deny the
qu
revelations of God who are disbelievers ie. who neither believe in the their
ra
own books and messengers nor are prepared to believe in anything in future.
n.
ۡ - ۡ - ۡ ‫ﻵﻹرﺗﺎب‬ • - - ‫ﻣﻦ ٰﻛﺘﺐ و ﻵﻹ‬ ۡ-
ۡ - ۡ ‫ﻛﻨﺖ‬
ۡ ‫ﺑﻴﻤﻴﻨﻚ ًذ‬
or
﴾٤٨﴿ ‫ﻟﻤﺒﻄﻠﻮن‬ ۡ ‫ﺗﺨﻄﻪ‬ ۡ ‫ﻗﺒﻠﻪ‬
ٖ ۡ ‫ﻣﻦ‬
ۡ ‫ﺗﺘﻠﻮ‬ ‫و ﻣﺎ‬
ٍ
46 g
This verse directs the attention of the People of the Book that if they do not
let stubbornness and ego come in their way, then it is sufficient evidence for
them regarding the prophethood of Muh@ammad (sws) that he has neither read
any of the previous scriptures nor is he conversant with the art of writing.
When such is his state of affairs, how did he become aware of the knowledge
as a result of which he not only revived the teachings of the previous prophets
but also filled any gaps that remained in them. This argument in support of
Muḥammad’s prophethood is for everyone in general but in particular for the
People of the Book because they were the inheritors of the sharī‘ah and
wisdom of the previous prophets. They should have thought that how come all
the treasures of wisdom revealed from prophets Noah (sws) to Abraham (sws)
and from Moses (sws) to Jesus (sws) revealed to an unlettered prophet.
ۡ - ۡ - ۡ ‫ﻵﻹرﺗﺎب‬
The words ‫ﻟﻤﺒﻄﻠﻮن‬ ۡ ‫ ًذ‬imply that had the Prophet (sws) being conversant

46. And before this, you neither read a Book not wrote it with your hands. Had this
been the case, these rejecters would have created doubts.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 41

with reading and writing, these people would have fabricated some
nonsensical premise to doubt his prophethood. In the present case, they have
nothing to say, but if they created doubts, then it is their wretchedness.
ٰ
ۡ - ‫ﺑﺎﻳﺘﻨﺎ ۤ ﻵﻹ‬
ٰ ٰ ‫ﻳﺠﺤﺪ‬ ۡ ۡ - ۡ - ۡ ۡ - - ۡ ٌ ٰ ٌۢ ٰ ٰ - ۡ
- ۡ ‫ و ﻣﺎ‬A ‫ﻟﻌﻠﻢ‬
47
﴾٤٩﴿ ‫ﻟﻈﻠﻤﻮن‬ ‫] ﺻﺪور ﻟﺬﻳﻦ وﺗﻮ‬l ‫ﺑﻞ ﻫﻮ ﻳﺖ ﺑﻴﻨﺖ‬
The implication of this verse is that those among the People of the Book
who have true knowledge of religion, in their hearts this Qur’ān is present in
the form of very clear signs: they consider everything it says to be the call of
their own hearts. For them, it is a known thing that they awaited. Because of
w
the prophesies of their prophets they were fully awaiting it. Now that they
w
have receive it, they think that they have received their prized and dear
w
possession. The sentiments of the true People of the Book about the Qur’ān
.ta
and the last messenger are mentioned in the Qur’ān in unequivocal terms. It is
da
evident from them how eagerly they awaited the last messenger and how
enthusiastically they welcomed him. In this verse too, this fact is rather
bb
concisely referredٰ to. ۤ
ٰ ٰ ‫ﻳﺠﺤﺪ‬
ۡ - ‫ﺑﺎﻳﺘﻨﺎ ﻵﻹ‬
The words ‫ﻟﻈﻠﻤﻮن‬ - ۡ ‫ و ﻣﺎ‬state precisely what is mentioned earlier in
ur
- i-
verse 47. In other words, only those people reject the verses of the Qur’ān
whose hearts have lost the ability to accept the truth because they have shown
qu
indifference to the knowledge revealed to them by God. In thisٰ way, they are
ۡ-
ones who have been unjust to their own selves. The word ‫ﻟﻈﻠﻤﻮن‬
ra here refers to
the same wretched people who are alluded to by the words ‫ﻇﻠﻤﻮ‬ ۡ - ‫ﻟﺬﻳﻦ‬
ۡ ‫ ﻵﻹ‬in verse
n.
46 and about which Muslims have been told to not expect anything from
or
them because they are totally incorrigible.
g
48
﴾٥٠﴿ 9:‫ﻣﺒ‬ ٌ ۡ ‫ و ﻧﻤﺎ ۤ ﻧﺎ‬A ٰ ‫ﻋﻨﺪ ﷲ‬
ٌ ۡ - ‫ﻧﺬﻳﺮ‬ ۡ - ٰ ٰۡ ۡ - A ‫رﺑﻪ‬
‫ﻗﻞ ﻧﻤﺎ ﻵﻹﻳﺖ‬ ٖ ‫ﻣﻦ‬ ۡ ‫ ۡﻧﺰل‬- ۤ ‫ﻗﺎﻟﻮ ﻟ ۡﻮ ﻵﻹ‬
ٌ ٰ ٰ ‫ﻋﻠﻴﻪ‬
ۡ ‫ﻳﺖ‬ ۡ- ‫و‬
This verse cites an objection of the People of the Book and then answers it.
However, the style of the answer has a strong ring of indifference to it. So
much so, they are not even directly addressed. On the contrary, the Prophet
(sws) is addressed and it is through him that they are conveyed these words.
In the early period, the general objection the People of the Book raised
against Muḥammad (sws) that if he is God’s prophet, then why was he not
given miracles the way they were given to the Israelite prophets, in particular

47. In fact, these are clear revelations in the chests of those who have been given
knowledge. And only those are denying Our revelations who are unjust to their own
selves.
48. And they say: “Why were signs from his Lord not sent down to him?” Say:
“Signs are with God. And I am only an open warner.”

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 Sūrah al-‘Ankabūt 42

to Moses (sws) and Jesus (sws). They would raise this objection to entice the
Quraysh too. The leaders of the Quraysh would ask them that since they are
well aware of the traits and characteristics of prophethood, what their opinion
was about this new claimant to prophethood. In response, they would very
innocently reply that the only thing that they fail to understand is that if he is
God’s prophet then why was he not given miracles the way they were given
to previous prophets. Since this answer of the People of the Book would
strongly endorse the stance of the Quraysh, so the latter would spread this
answer far and wide and try to sow seeds of disinformation about Muḥammad
(sws) in the minds of the others. In this verse, the Qur’ān has answered this
w
objection implanted in the minds of the Quraysh by the People of the Book
w
and while answering it has kept the former more in consideration than the
w
latter because it was the Qurasyh who would be harmed the most by these
.ta
objections as they would be deprived of God’s greatest mercy by becoming
da
targets of the jealousy of those who were jealous from them.
ٌ ۡ - ٌ ۡ ‫ و ﻧﻤﺎۤ ﻧﺎ‬A ٰ ‫ﻋﻨﺪ ﷲ‬
The words 9:‫ﻧﺬﻳﺮ ﻣﺒ‬ bb ۡ - ٰٰۡ ۡ - state the first answer to this
‫ﻗﻞ ﻧﻤﺎ ﻵﻹﻳﺖ‬
objection: signs and miracles relate to God; the Prophet (sws) has no say in
ur
this regard. If God wants, He will show a sign and if not, then no sign will be
- i-
shown. The Prophet (sws) is merely a clear warner who has been directed to
qu
fully inform them of the imminent dangers, and he is only carrying out this
obligation. All other matters rest in the hands of God. He has claimed to be a
ra
prophet and not God that he should show them miracles as per their demand.
n.
ۡ - ۡ - ‫ﻟﻘﻮم‬ ٰ ۡ ‫ﻟﺮﺣﻤﺔ و‬
ً ۡ ٰۡ ٰ ۡ ‫ﻋﻠﻴﻚ‬
ٰ ۡ - ‫ﻟﻜﺘﺐ‬ ۡ ۡ ۤ ۡ ۡ ۡ
ۡ ۡ ]•‫ﻳﺘ‬
or
49
﴾٥١﴿ ‫ﻳﺆﻣﻨﻮن‬ ٍ ۡ ‫ي‬eÅ‫ذ‬ ‫] ذﻟﻚ‬l ‫ ن‬A ‫ﻋﻠﻴﻬﻢ‬ ۡ ‫ﻧﺰﻟﻨﺎ‬
g ‫و ﻟﻢ ﻳﻜﻔﻬﻢ ﻧﺎ‬
This is the second answer and is a very comprehensive one. It is said that is
it not sufficient proof for them that the Almighty has revealed a Book to him
which is being read out to them. The implication is when a whole Book is
being recited to them which is a proof to its own claim and the person who
recites it out to them is also present, then in the presence of this great sign
what need remains of anyۡ other sign.
ۡ - ۡ - ‫ﻟﻘﻮم‬ ً ۡ ٰۡ
The words ‫ﻳﺆﻣﻨﻮن‬ ٍ ۡ ‫ي‬eÅ‫ذ‬
ٰ ‫ﻟﺮﺣﻤﺔ و‬ ‫] ذﻟﻚ‬l ‫ ن‬imply that it is a great blessing of God
that instead of a miracle or a sign of torment, He has revealed His Book to
them. A palpable miracle would have however been only a temporary thing and
a sign of torment would have been a calamity and could have manifested in
any form. It is a great blessing of God that He has revealed a Book to them
which is for them an abiding mercy and reminder on ۡ the condition that they
give it due value by professing faith in it. The word ‫ي‬eÅ‫ذ‬ ٰ has been explained at

49. Is this not sufficient for them that We revealed a Book to you and it is being read
out to them. Indeed, there is mercy and a reminder in it for those who profess faith.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 43

another instance in this exegesis: in reality, the Qur’ān reminds mankind of the
forgotten facts that are present in their intellect and nature. No external sign
or miracle is needed to prove the veracity of the Qur’ān. The only thing
needed is that people in its light evaluate the treasure found in their own nature.
If they do this, they will cry out that whatever the Qur’ān is saying is true.
ٰ ۡ ۡ- ٰ ۡ
ۡ - ‫ﺑﺎﻟﺒﺎﻃﻞ و‬ ۡ ۡ ‫ﻟﺴﻤﻮت و‬ ً ۡ ‫ﺑﻴﻨﻜﻢ‬
- ۡ – ‫ﺷﻬﻴﺪ‬
ٰ ٰ ]l ‫ﻌﻠﻢ ﻣﺎ‬ ۡ ۡ ٰ ‫ ﺑﺎﷲ‬ÂÉ‫ﻗﻞ ٰﻛ‬
ۡ - ۡ ‫ و‬PQ‫ﺑﻴ‬ ۡ -
‫و ﺑﺎﷲ‬XY‫ﻛ‬ ‫ و ﻟﺬﻳﻦ ﻣﻨﻮ‬A ‫ﻵﻹرض‬
50 ۡ - ٰ ۡ ‫ﻫﻢ‬
﴾٥٢﴿ ‫ون‬eÊ‫ﻟﺨ‬ - - ‫ﻚ‬q‫ ˜وﻟ‬-
w
The implication of this verse is that the objections and doubts that are being
w
raised by these people are just lame excuses; in reality, their hearts bear
w
witness that Muḥammad (sws) is God’s messenger and every word that he is
.ta
telling them is true. So, there is not much need to argue with such people. He
should consign their matter to God and should tell them that God’s witness is
da
sufficient between him and them that whether they have rejected him because
bb
his veracity has as yet not become evident to them or whether they have
deliberately rejected him to keep intact their leadership. God is aware of all
ur
the secrets of the heavens and the earth and will reveal them on the Day of
- i-
Judgement. However, they should remember that those who intentionally
qu
profess faith in evil and deny God are the ones who will be the real losers in
the Hereafter. ra
ً ۡ ۡ- ۡ
n.
51 ۡ - - ۡ ‫ﻫﻢ ﻵﻹ‬
﴾٥٣﴿ ‫ﻳﺸﻌﺮون‬ ۡ - ‫ﻐﺘﺔ و‬Ÿ ۡ --
‫ و ﻟﻴﺎﺗﻴﻨﻬﻢ‬A ‫ب‬- ‫ﻟﺠﺂءﻫﻢ ﻟﻌﺬ‬ ËÌ‫ﻣﺴ‬ ٌ ۤ ‫ و ﻟﻮۡ ﻵﻹ‬A ‫ﺑﺎﻟﻌﺬ ب‬
ً - ‫ﺟﻞ‬ or ۡ ۡ- ۡ ۡ ‫و‬
‫ﻳﺴﺘﻌﺠﻠﻮﻧﻚ‬
Among the signs demanded as mentioned above, the Quraysh were keen to
g
be hurriedly shown the sign of torment. When the Prophet (sws) warned them
of torment if they denied the Qur’ān, it would strike their ego and struck with
consternation they – in order to pester the Prophet (sws) – would ask him to
bring the torment he was threatening them with if he was really truthful in his
claim. The verse states that a time has been fixed by the Almighty for the
punishment and it does not come before its time. Were not this an established
practice of the Almighty, the punishment would have descended on them.
The implication is that if in spite of the haste being shown by them, there is a
delay in the punishment, then it is not because any concession is being shown

50. Say: “Sufficient is God as a witness between you and me. He knows what is in
the heavens and the earth and those who professed faith in evil and who rejected God,
they are the real losers.
51. And these people want to hasten the torment from you. And had a time period
not been fixed for them, the torment would have landed on them. And it will come
upon them suddenly and they would not even be aware of it.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 44

to them nor is it because of any lack of preparation or power. It is because of

the law of God which He has set Himself. I have explained this law at an
appropriate place of this exegesis that the Almighty has fixed the time period
of destruction of a nation keeping in view the extent of its moral decadence.
Only He knows when the time given to a nation will expire. No one else has
this knowledge. The verse states that when the time of punishment arrives,
they will not be able to save themselves from it.

ۡ ۡ ۡ ۡ ۡ - ۡ -- ٰۡ ۡ ۡ ٰ ۡ ٌۢ ۡ - ۡ ۡ- ۡ ۡ
‫﴾ ﻳﻮم ﻐﺸﻬﻢ ﻟﻌﺬ ب ﻣﻦ ﻓﻮﻗﻬﻢ و ﻣﻦ ﺗﺤﺖ‬٥٤ۙ ﴿ ‫ﻳﻦ‬XY‫ و ن ﺟﻬﻨﻢ ﻟﻤﺤﻴﻄﺔ ﺑﺎﻟﻜ‬A ‫ﻳﺴﺘﻌﺠﻠﻮﻧﻚ ﺑﺎﻟﻌﺬ ب‬
ۡ - ۡ - ‫ذوﻗﻮ ﻣﺎ‬
ۡ - ۡ ‫ﻛﻨﺘﻢ‬ ۡ - ۡ - ‫ﻘﻮل‬
- ۡ - ‫رﺟﻠﻬﻢ و‬
ۡ -ۡ
w
w 52
﴾٥٥﴿ ‫ﻌﻤﻠﻮن‬h
w
This verse repeats their haste in demanding punishment. Apparently, there
.ta
was no need for this. However, this repetition is to express amazement. The
implication is that these people are very arrogantly making repeated demands
da
for punishment as if the punishment is far off from them whereas the
bb
punishment has embraced them from above and from below. They are
surrounded by God’s Hell. The deeds in which they are deeply engrossed in
ur
will become their firewood of Hell. In other words, the source and means of
- i-
the punishment which they are hastily demanding is being provided by them.
qu
These misdeeds will one day convert into punishment and engulf them from
above and below and at that time they will be asked to taste what they were
ra
hastening. The implication is that their ordained punishment does not need to
n.
be hastened. It is not something that needs to be externally summoned. They
or
have made it part and parcel of their lives. This is their mere naivety that by
g
regarding it to be far away they want to hasten its arrival.
ٌ
ۡ - - ۡ ‫ﺳﻌﺔ ﻓﺎﻳﺎي‬ ۡ - ٰ ‫ﻟﺬﻳﻦ‬
ۡ ۡ ‫ﻣﻨﻮۤ ن‬ ۡ ‫ٰ ﻌﺒﺎدي‬
53
﴾٥٦﴿ ‫ﻓﺎﻋﺒﺪون‬ ‫ و‬PÍ‫ر‬
This verse addresses the oppressed Muslims that are under discussion since
the beginning of the sūrah. The style of address is very affectionate. The verse
states that the servants of God for whom the city of Makkah has become
impossible to live in should not give up God’s worship while being overcome
by despair and hopelessness; they should adhere to their covenant. If they are
forced to leave Makkah, then they should rest assured that God’s earth is very
ۡ - - ۡ ‫ ﻓﺎﻳﺎي‬emphasize
vast. Some other city will welcome them. The words ‫ﻓﺎﻋﺒﺪون‬

52. And they want you to hasten the punishment even though Hell has encircled the
disbelievers. They should remember the day when the torment will cover them from
above and from below their feet and it will be said: “Taste the flavour of what you
have been doing.”
53. O My People who have professed faith, indeed vast is my earth. So, Worship Me.

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 Sūrah al-‘Ankabūt 45

that come what may they should strongly adhere to God’s worship and not
bear the humiliation of worshipping someone else. If they leave their homes
for the sake of God, then they should know that God is responsible for them
and that He has everything in abundance.
Some points become very evident from this verse:
Firstly, migration from a place becomes mandatory for a person only when
he is persecuted because of his religion.
Secondly, in times of persecution, a person should diligently adhere to
God’s worship and in no way tolerate the humiliation of worshipping
someone other than God. w
Thirdly, if he has to migrate from his place and leave his house and
w
belongings in order to save his faith, then he should do so while leaving
w
everything aside. God will take care of him.
.ta
ۡ - ۡ - ‫ﺛﻢ ۡﻟﻴﻨﺎ‬- ® ‫ﻟﻤﻮت‬ -
ۡ ۡ ‫ذآ—ﻘﺔ‬ ۡ - -
da
54
﴾٥٧﴿ ‫ﺗﺮﺟﻌﻮن‬ ‫¿ﻔﺲ‬
ٍ ‫ﻞ‬I bb
Though this verse can be interpreted to imply both warning and assurance,
ur
the context points at the latter interpretation. In other words, this life is
- i-
temporary. One day everyone has to die and return to God alone. So, why
should a person feel ashamed before his Lord because of this fleeting life?
qu
Why should he not forsake this world for his Lord? ra
-‫ ۡ¿ﻌﻢ ۡﺟﺮ‬A ‫ﻓﻴﻬﺎ‬ ۡ ٰ ‫ﻵﻹﻧﻬﺮ‬
ۡ ‫ﺧﻠﺪﻳﻦ‬ - ٰ ۡ ۡ ‫ﺗﺤﺘﻬﺎ‬
ۡ ‫ﻣﻦ‬
ۡ ‫ﺗﺠﺮي‬ ً -
ۡ ۡ ‫ﻓﺎ‬e¾ ۡ ۡ- - ٰ ٰ - ۡ- ٰ ۡ
n.
‫ﻟﻨﺒﻮﺋﻨﻬﻢ ﻣﻦ ﻟﺠﻨﺔ‬ ‫و ﻟﺬﻳﻦ ﻣﻨﻮ و ﻋﻤﻠﻮ ﻟﺼﻠﺤﺖ‬
or ۡ ۡ
55g﴾٥٨Ï ﴿ 9:‫ٰﻟﻌﻤﻠ‬
The verse implies that no deed of a person will be left unrewarded from God.
Those who profess faith and do righteous deeds will be housed by God in high
mansions where they will live forever. The implication is that when in exchange
of the faith and deeds done in this transient life they can gain an abiding reward,
then this indeed is a great achievement. Every sane person should strive for this
and not sacrifice it for even the greatest luxuries of this life.

56 ۡ - ‫رﺑﻬﻢ ﻳ‬
﴾٥٩﴿ ‫ﻠﻮن‬I‫ﺘﻮ‬ ۡ ]•‫ﻋ‬ ۡ - ‫ﻟﺬﻳﻦ‬
ٰ ‫ﺻ¬(و و‬ ۡ
ۡ
The first part of this verse is an attribute of the word 9:‫ ٰﻋﻤﻠ‬and as a result

54. Every soul has to taste death. Then you shall be returned to Us.
55. And those who professed faith and did righteous deeds, We shall lodge them in
the high mansions of Paradise. Below it rivers will be flowing and they will live in it
forever. What a grand reward for those who labour.
56. Who were steadfast and trusted their Lord in all circumstances.

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 Sūrah al-‘Ankabūt 46

the discourse becomes related to the circumstances of those times. The

implication is that the reward mentioned in the previous verse is for these
high achievers who remain steadfast in all circumstances and trust their Lord.
It should be kept in mind that it is trust in God which keeps a person attached
to His worship in all circumstances. If this trust does not exist a person cannot
bear the most trivial of trials let alone migration and jihād.

- ۡ
- ۡ ۡ ‫ﻟﺴﻤﻴﻊ‬ --ۡ - ٰ
ۡ - ‫ﻳﺮزﻗﻬﺎ و‬ ۡ - ۡ
57
﴾٦٠﴿ ‫ﻟﻌﻠﻴﻢ‬ ‫ﻫﻮ‬- ‫¦ و‬
Ð ‫ﻳﺎ'ﻢ‬ ‫ ﷲ‬Æ ‫ﺗﺤﻤﻞ رزﻗﻬﺎ‬ ‫دآﺑﺔ ﻵﻹ‬
ٍ ‫ﻣﻦ‬ ۡ ‫ﺎﻳﻦ‬I
ۡ ‫و‬
This verse implies that just as God’s earth is very vast, His sustenance is
w
also extensive. If a person has to leave his wealth and assets for the cause of
w
God, he should do so without any hesitation. He should not think how he will
w
sustain himself in future. He should just observe that there are so many living
.ta
beings on earth who do not directly acquire their sustenance. It is their Lord
da
who provides it to them. And He not only provides them, He will also provide
that person who leaves his home for the cause of God. He hears and knows all
bb
and for this reason He listens to the pleadings of everyone and knows their
ur
needs as well. There is no possibility of the fact that if people call Him, He
- i-
will remain unaware of this or if they are in need, He will remain unaware of
this. qu
It is this wisdom which Jesus (sws) has explained in the following words:
ra
n.
You cannot serve both God and money. Therefore I tell you, do not be
or
anxious about your life, what you will eat or what you will drink, nor
g
about your body, what you will put on. Is not life more than food, and the
body more than clothing? Look at the birds of the air: they neither sow
nor reap nor gather into barns, and yet your heavenly Father feeds them.
Are you not of more value than they? And which of you by being anxious
can add a single hour to his span of life? And why are you anxious about
clothing? Consider the lilies of the field, how they grow: they neither toil
nor spin, yet I tell you, even Solomon in all his glory was not arrayed like
one of these. But if God so clothes the grass of the field, which today is
alive and tomorrow is thrown into the oven, will he not much more clothe
you, O you of little faith? Therefore do not be anxious, saying, ‘What
shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the
Gentiles seek after all these things, and your heavenly Father knows that
you need them all. But seek first the kingdom of God and his
righteousness, and all these things will be added to you. “Therefore do not

57. And there are so many animals that do not carry their sustenance. It is God who
gives them sustenance and to you also. He hears and knows.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 47

be anxious about tomorrow, for tomorrow will be anxious for itself.

Sufficient for the day is its own trouble. (Matthew, 6:24-34)
It is the inimitability of Qur’ānic eloquence that just it needed just one
sentence to state the wisdom for which Jesus (sws) needed several sentences.
ٰ
58 ۡ - ۡ - ]£‫ – ﻓﺎ‬- ٰ ‫ﻟﻴﻘﻮﻟﻦ ﷲ‬
﴾٦١﴿ ‫ﻳﺆﻓﻜﻮن‬
-ۡ- ۡ ۡ ۡ ‫ﻟﺴﻤﻮت و‬
ۡ eÑ‫ﻵﻹرض و ﺳ‬
‫ﻟﺸﻤﺲ و ﻟﻘﻤﺮ‬ ٰ ٰ ‫ﻣﻦ ﺧﻠﻖ‬ ۡ - ۡ ‫ﻦ‬q‫ﻟ‬
ۡ ‫ﺳﺎﻟﺘﻬﻢ‬ ۡ ‫و‬
This verse and the succeeding ones furnish reasons as to why none else but
God is worthy of being worshipped and trusted. This is in the wake of the
w
teaching of trusting Him and living and dying for Him enshrined in the
w
previous verse. Such is the established nature of this truth that even those
w
people cannot deny it who associate so many partners with Him and worship
.ta
them. If they too are asked that who has put the heavens and the earth, the sun
and the moon in subservience, their reply will be God. After acknowledging
da
this obvious fact, it is strange that they wander away from the truth by
bb
acknowledging other deities and worshipping them too. It has been stated at
ur
various instances in this exegesis that the idolaters of Arabia did not regard
any of their deities to be the creator of the heavens and the earth, the sun and
- i-
the moon. They regarded only God to be their creator. However, at the same
qu
time, they were afflicted with the notion that the beings they worshipped were
ra
ٰ and can influence God in accepting whatever they want. The
very dear- to God
ۡ ۡ - ]£‫ ﻓﺎ‬express amazement at this contradiction: when they regard
words ‫ﻳﺆﻓﻜﻮن‬
n.
or
God to be the creator of everything, what is the reason for them to regard
others to be their guardians and worshipping them and pleading before them g
and asking for their mercy?
- ٰ - ۡ ‫ﻋﺒﺎده و‬ ۡ -- ۡ -ٰ
59
﴾٦٢﴿ ‫ﻋﻠﻴﻢ‬ ٍ ۡ ‫ ن ﷲ ﺑ†ﻞ‬A ‫ﻘﺪر •ﻟﻪ‬
ٌ ۡ ‫ء‬Pw ٖ ‫ﻣﻦ‬ - ‫ﻟﻤﻦ‬
ۡ ‫ﻳﺸﺂء‬ ۡ ‫ﻟﺮزق‬ ‫ﷲ ﻳﺒﺴﻂ‬
This verse implies that when God is the creator of the heavens and the earth
and it is He Who has put the sun and the moon in the service of mankind, then
how is it possible that someone else becomes the owner of the treasures of
sustenance? It is but logical to assume that it is only He Who provides
abundantly to whomsoever He wills from among His creatures and restrict it
for others. He has knowledge of everything and distributes His sustenance in
accordance with His knowledge and wisdom. No one else has more

58. And if you ask them: “Who has created the heavens and the earth and who has
put the sun and moon into subservience?” They will reply: “God.” So, where do they
lose their senses?
59. It is God Who enhances the sustenance of whomsoever He wills of His people
and constricts it of whomsoever He wants. Indeed, God knows everything.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 48

knowledge than God that he may inform God that such and such a person has
received sustenance and such and such a person has not. Similarly, no one else
except God is more informed of the circumstances of His creatures so that that
person advises Him about the quantity of sustenance to His creatures.

ۡ A ٰ ‫ﻟﺤﻤﺪ ﷲ‬
‫ﺑﻞ‬ - ۡ ۡ ‫ﻗﻞ‬- A - ٰ ‫ﻟﻴﻘﻮﻟﻦ ﷲ‬
-ۡ- ۡ ‫ﻣﻦ‬
ۡ ‫ﻌﺪ‬Ÿ
‫ﻣﻮﺗﻬﺎ‬ ۡ ۡ ‫ﻓﺎﺣﻴﺎ ﺑﻪ‬
¼ ‫ﻵﻹرض‬ ۡ ‫ﻣﺂء‬
ً ‫ﻣﻦ ﻧﺰل ﻣﻦ ﻟﺴﻤﺂء‬ ۡ - ۡ ‫ﻦ‬q‫ﻟ‬
ۡ ‫ﺳﺎﻟﺘﻬﻢ‬ ۡ ‫و‬
60 - ۡ-- ۡ
﴾٦٣﴿ ‫(ﻫﻢ ﻵﻹ ۡﻌﻘﻠ ۡﻮن‬Ó'
Similarly, if these people are asked about who sends down water from the
w
heavens and with it enlivens the earth with lush green foliage after it has
w
become dry and barren. Their reply will be the same. They should then be told
w
that if they acknowledge this, then only God is a being worthy of gratitude; so,
.ta
on what basis do they regard others to have the right of worship besides Him.
The idolaters of Arabia regarded God to be the controllers of the clouds and
da
rain but in spite of this they would ascribe sustenance to others and worship
bb
them. In this way, they were afflicted with a severe type of contradiction. If
these favours have been given to them by God, then He alone deserves
ur
gratitude and it is this gratitude which is the foremost reason for worship and
- i-
obedience. I have explained this aspect in the exegesis of Sūrah al-Fātiḥah.
The words ‫ﻌﻘﻠﻮن‬ ۡ - - ۡ ‫ﺑﻞ‬
ۡ - ۡ ‫(ﻫﻢ ﻵﻹ‬Ó' ۡ imply that though this contradiction is of such a
qu
ra
dreadful nature but their majority does not think about it.
n.
61
﴾٦٤﴿ ‫ﻌﻠﻤﻮن‬ ۡ - ‫ ۡﻟﻮ‬¤ ‫ن‬- ‫ ۡﻟﺤﻴﻮ‬ÂÄ‫ة ﻟ‬e€‫ و ن ﻟﺪ ر ۡ ٰﻵﻹ‬A ‫ﻟﻌﺐ‬
ۡ - ۡ ‫ﺎﻧﻮ‬I ٌ ۡ ‫ﻟﺪﻧﻴﺎۤ ﻵﻹ‬
ٌ ‫ﻟﻬﻮ و‬
or ۡ- - ٰ ۡ ٰ
‫و ﻣﺎ ﻫﺬه ﻟﺤﻴﻮة‬
g
This is a reference to the real reason of their going astray from the right
path: the attractions of this mortal world have lured them to such an extent
that they are not able to think of anything else than its charms and benefits. In
reality, this life which has enticed them and whose infatuation has made them
blind is no more than a few days of sport and entertainment. The real life is
the life of the Hereafter; yet they are heedless of it. The life of this world
becomes worthwhile when it is led by making the Hereafter the real
objective. In such a case, a person can gain an eternal kingdom in exchange
of this fleeting world. If this objective is forgotten, then this world is nothing
but a few days of amusement and as a result a person ends up as an eternal
loser. The verse points out this fact on the condition that the slaves of this

60. And if you ask them: “Who sent down water from the heavens; then enlivened
the earth from it after it had died,” they will reply: “God.” Say: “It is God only Who
deserves gratitude.” In fact, most of them do not use their intellect.
61. And the life of this world is only sport and entertainment. And it is the abode of
the Hereafter which is the real abode of life, if they knew.

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 Sūrah al-‘Ankabūt 49

world want to know and understand it.

ۤ ۡ - - ۡ ﴾٦٥ۙ ﴿ ‫'ﻮن‬ef‫ﻳ‬
ۡ - ۡ - ‫ﻫﻢ‬ ۡ - ٰ ‫¦ ﻓﻠﻤﺎ‬Ô‫ﻟﺪﻳﻦ‬
ۡ - ‫ﻧﺠﻬﻢ ^] ۡﻟ¬( ذ‬ ۡ ‫ﻟﻪ‬ ۡ ۡ - ٰ -
- 9:‫ﻣﺨﻠﺼ‬ ۡ-ۡ ۡ-
‫و ﺑﻤﺎ‬XY‫ﻟﻴﻜ‬ ‫] ﻟﻔﻠﻚ دﻋﻮ ﷲ‬l ‫رﻛﺒﻮ‬ ‫ﻓﺎذ‬
ۡ - ۡ ‫ﻓﺴﻮف‬ ۡ-
ۡ × ‫ﻟﻴﺘﻤﺘﻌﻮ‬ ٰ
ۡ- ۡ ٰ
62
﴾٦٦﴿ ‫ﻌﻠﻤﻮن‬ ‫¦ و‬Õ‫ﺗﻴﻨﻬﻢ‬
This verse states that the example of the merry-makers of this world is that
of the passengers of a ship. When the ship is happily sailing in favourable
winds, they are so engrossed in it as if the clouds and rain are at their bidding.
However, as soon as the ship gets caught in a stormy whirlpool they
w
remember God and at that time while pledging sincere obedience to Him they
w
pray to Him. But as soon as the ship comes out of the whirlpool they return to
w
their life of indifference and deviation from truth and forget the promise they
.ta
had made with God. The verse states that in this manner the God-given
deliverance to them opens the way of ingratitude to God. On the other hand,
da
God gives them reprieve that they are able to fully benefit from His favours.
bb
Ultimately, they will have to bear its consequences.
Some parts in this verse are suppressed. I have expressed them in the
ur
translation in the light of parallel verses. This motif is found in various styles
- i-
in the previous sūrahs. Hence more details are not needed. In Sūrah Rūm, the
qu
words are:
ra
ۡ ۡ - ۡ ‫ﻳﻖ‬e» ً ۡ - ۡ ۡ-
ٌ ۡ ‫رﺣﻤﺔ ذ‬ ۤ - ۡ ۡ - ۡ- ۡ ٌ-
‫ﺑﺮﺑﻬﻢ‬ ‫ﻣﻨﻬﻢ‬ ‫ ۡﻟﻴﻪ ﺛﻢ ذ ذ ﻗﻬﻢ ﻣﻨﻪ‬9:‫ﻣﻨﻴﺒ‬ ‫ دﻋﻮ رﺑﻬﻢ‬ØÙ ‫و ذ ﻣﺲ ﻟﻨﺎس‬
n.
ۡ - ٰ ۡ ٰ ۤ ‫و ﺑﻤﺎ‬XY‫ﻟﻴﻜ‬
ۡ - - ۡ ‫'ﻮن‬ef‫ﻳ‬
ۡ- ۡ -
ۡ - ۡ ‫ﻓﺴﻮف‬ ۡ-
ۡ × ‫ﻓﺘﻤﺘﻌﻮ‬
or
(٣٤-٣٣ :٣١) ‫ﻌﻠﻤﻮن‬h A ‫ﺗﻴﻨﻬﻢ‬ g
And when people are inflicted with some calamity they call their Lord
while turning to Him. Then when God makes them happy through His
blessings, one group from them begins to associate partners with its Lord
so as to show ingratitude to what We have bestowed on it. Then, reap
pleasure for a few days. Soon you shall now. (31:33-34)

ۡ - - ۡ ٰ ‫ﺑﻨﻌﻤﺔ ﷲ‬
﴾٦٧﴿‫ون‬XY‫ﻳﻜ‬
63 ۡ - ۡ - ‫ﻓﺒﺎﻟﺒﺎﻃﻞ‬
ۡ ‫ﻳﺆﻣﻨﻮنو‬ ۡ ۡ ۡ ‫ﻣﻦ‬
A‫ﺣﻮﻟﻬﻢ‬ - ‫ﻳﺘﺨﻄﻒ‬
ۡ ‫ﻟﻨﺎس‬ ً ٰ ً
- - ‫ﻣﻨﺎ و‬ ۡ ۡ ‫و ۡﻟﻢ‬
‫ﻣﺎ‬eœ‫ﻳﺮو ﻧﺎﺟﻌﻠﻨﺎ‬
The verse states that the situation of the ingrates of the Quraysh is not

62. Thus when they embark on the ship, they call God in sincere obedience. Yet
when He delivers them to the land, they start associating partners with Him so that
they show ingratitude to the favour We have blessed them with and so that they
benefit from life a little more. Then they will soon know.
63. Have they not seen that We have made for them a protected sanctuary and such
is the situation that people are abducted from their whereabouts. So, do they profess
faith in belief in evil and are ungrateful to God’s favours!

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 Sūrah al-‘Ankabūt 50

different. They do not reflect on this fact of their history that God had created
for them a secure Ḥaram in which they were peacefully leading their lives
whereas in their whereabouts people are kidnapped right in the light of the
day. Lives and wealth of people are not safe and secure. Yet the value they
gave to this great favour of God was that in every nook and corner of His
Ḥaram they have placed idols and are worshipping them. The Prophet (sws)
should ask these wretched people whether they believe in evil and are
thankless to God’s favours.
Deliberation shows that there is a great resemblance between the example
of the ship cited in the previous verse and the actual situation depicted in this
w
verse. This safe Ḥaram was like a secure ship for the Quraysh in which they
w
were living in peace from every danger. This life of comfort made them
w
indifferent to God even though had God willed, He would have cast them into
.ta
the same life of danger and disruption as was the case with the people living
da
in their whereabouts. Alas! Such is the situation of people that as long as their
ship is sailing in favourable winds, they live in comfort and relief and think
bb
that they are now salvaged but if they are put to test again, they start
ur
complaining. - i-
The leadership of the whole of Arabia which the Quraysh acquired because
qu
of the custodianship of the House of God as well as the opulence this position
afforded them has been referred to at many places in this exegesis. Verse 57
ra
of Sūrah al-Qaṣaṣ also discusses this. n.
ۡ ٰ ۡ ‫ﻣﺜﻮي‬
ً ۡ ‫] ﺟﻬﻨﻢ‬lۡ ‫ ۡﻟﻴﺲ‬A ‫ﺟﺂءه‬ ۡ
• ‫ﺑﺎﻟﺤﻖ ﻟﻤﺎ‬ ً ٰ ‫ﻓ)(ي ﻋ•] ﷲ‬
ٰ ۡ ‫ﻇﻠﻢ ﻣﻤﻦ‬
- ۡ ‫ﻣﻦ‬
or
64
﴾٦٨﴿ ‫ﻳﻦ‬XY‫ﻟﻠﻜ‬ ‫ﻛﺬﺑﺎ ۡو ﻛﺬب‬ g ۡ ‫و‬
After the charge sheet of their crimes is read out to the Quraysh, the
question mentioned in this verse is posed to them: who can be more unjust
than the person who concocts ٰ liesٰ about God or deny the truth when it has
ۡ
come to them. The words ‫( ﻓ)(ي ﻋ•] ﷲ‬concocting lies about God) refer to the
creed of polytheism and the word ‫( ﺣﻖ‬truth) refers to the Qur’ān and the
•
messenger. It is evident from the words ‫ ﻟﻤﺎ ﺟﺂءه‬that before the advent of the
messenger they could have had an excuse before God but after its advent and
alsoٰ the revelation of the Qur’ān what is the excuse left for them? The words
ۡ ۡ ًۡ
‫ﻳﻦ‬XY‫] ﺟﻬﻨﻢ ﻣﺜﻮي ﻟﻠﻜ‬l ‫ ۡﻟﻴﺲ‬mean: will not the abode of such die-hard disbelievers
ۡ
be Hell? The implication is that there is no doubt that such people will end up
in Hell.

64. And who can be more unjust than the person who ascribes falsehood to God or
denies the truth when it has come to them. Will not the abode of such disbelievers be
Hell?

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Sūrah al-‘Ankabūt 51

ۡ ۡ -ۡ ٰ ۡ - ۡ ‫ﻓﻴﻨﺎ‬
- - ‫ﻟﻨﻬﺪﻳﻨﻬﻢ‬ ۡ - ‫ﻟﺬﻳﻦ‬
ۡ ‫ﺟﺎﻫﺪو‬ ۡ ‫و‬
65
﴾٦٩﴿ 9:‫ﻟﻤﺤﺴﻨ‬ ‫ و ن ﷲ ﻟﻤﻊ‬A ‫ﺳﺒﻠﻨﺎ‬
Once the disbelievers are shown their ultimate fate, the discourse turns to
the innocent Muslims which are under discussion since the beginning of the
sūrah. The verse states that God’s servants who are bearing various
difficulties for His cause will definitely be helped by Him. Occasion and
context evidence that this promise implies that the religion they follow will
also prosper, their worldly problems will get solved and in the Hereafter too
the Almighty will guide them ٰ to the cherished path.
ۡ ۡ -ۡ
The words 9:‫ﻟﻤﺤﺴﻨ‬ w‫ و ن ﷲ ﻟﻤﻊ‬sound glad tidings to these people of being in
the company of their Lord and indeed they are supreme glad tidings. This is
w
because those who are in the company of their Lord need nothing else and the
w
greatest of assets are nothing before this favour. However, these glad tidings
.ta
are qualified by the word. In other words, those people will have the honour
da
of His company who befittingly fight against the adversities they encounter
bb
while treading the path of truth and who prove to be people who fully trust
their Lord in every phase. ur
With the help of God, this brings us to the end of this sūrah’s exegesis.
- i-
May God forgive our blemishes and create in us the acceptance of the truth.
9:‫ دﻋﻮ ﻧﺎ أن ﻟﺤﻤﺪ ﷲ رب ﻟﻌﺎﻟﻤ‬e€‫( وآ‬and our last words are that gratitude be to God,
qu
Lord of the worlds). ra
10 am, Monday
n.
27th May 1974 AD
or
Raḥmānābād
g
______________

65. And they who are bearing adversities for Our cause, We will definitely open
out ways to them. And indeed God is with those who are thorough.

© "All rights of this book are reserved for the publisher and the author. This copy is for reading purpose
only. This copy cannot be uploaded on any website except those of the publisher and the author."