Tadabbur i Qur’ān

Volume 8

by
Amin Ahsan Islahi

Rendered into English by

Dr Shehzad Saleem
 Contents

Foreword......................................................................................................................... 3
Sūrah Tūr ........................................................................................................................ 5
Sūrah Najm................................................................................................................... 38
Sūrah Qamar................................................................................................................. 78
Sūrah Rahmān ............................................................................................................ 108
Sūrah Wāqi‘ah ............................................................................................................ 140
Sūrah Hadīd ................................................................................................................ 175
Sūrah Mujādalah......................................................................................................... 219
Sūrah Hashr ................................................................................................................ 250
Sūrah Mumtahinah ..................................................................................................... 285
Sūrah Saff ................................................................................................................... 311
Sūrah Jumu‘ah ............................................................................................................ 331
Sūrah Munāfiqūn ........................................................................................................ 348
Sūrah Taghābun.......................................................................................................... 360
Sūrah Talāq................................................................................................................. 376
Sūrah Tahrīm .............................................................................................................. 395
Surah Mulk ................................................................................................................. 420
Sūrah Qalam ............................................................................................................... 441
Sūrah Hāqqah ............................................................................................................. 468
Sūrah Ma‘ārij.............................................................................................................. 487
Sūrah Nūh ................................................................................................................... 509
Sūrah Jinn ................................................................................................................... 529
 Foreword

Gratitude be to God that the seventh (eighth as per the new

arrangement) volume of Tadabbur-i Qur’ān has now also been sent for
printing. It is expected that before the year end, the glad tidings of its
publication will reach its well-wishers. I am indebted to the publisher of
the Book – my dear Majid Khawar. He also deserves praises from its
readers because of multifarious problems he has published volumes five,
six and seven in a very short time set in very high quality. He has also
expressed the will and determination to publish this eighth and final
volume in the remaining part of this year inshallāh. My heartfelt prayer
that he succeeds in this plans and he is able to accomplish even bigger
tasks. Though I am happy and contented on every decision of God;
however, I do wish that before my death I am able to rejoice on seeing
the whole tafsīr in its published form.
Most of the material of the eight volume too is ready by the grace of
God. Even though I have remained continuously sick and was not able to
write with full concentration and attention, however I have tried to do
what best I could by writing in intervals. I also was careful that whatever
I wrote in the circumstances would be in accordance with the standard of
the book and the readers do not feel dissatisfied that an important
discussion was left deficient in any way. I have already mentioned in the
preface to volume six that there are a lot of difficulties in the last group
of sūrahs because of the ultimate conciseness and utter brevity found in
them. However, I have finished work till Sūrah Ghāshiyah (88). What
remains will be complete in a few months if God grants me the
opportunity of life and health to do so.
Here it is appropriate to direct the attention of the readers to a mischief
spread by the Orientalists to ruin its divine arrangement and format.
They have published copies of the Qur’ān in which the sūrahs are not
arranged in the manner God and His Prophet (sws) did. They have
rearranged them claiming that this new arrangement is more meaningful
and better arranges the Book of God and rids it of the haphazard
sequence which they think it had.
A similar state of affairs is being witnessed in some Muslim countries
as well as they are publishing certain copies of the Qur’ān which are not
on the conventional and well known mutawātir reading (the reading of
Hafs). In these copies, lesser known and shādh readings have also been
Foreword 4
included.
I have tried to nip these evils in their buds in this tafsīr. People who
will carefully read it, will inshāllāh remain protected from the mischief
of the Orientalists, the Jews and extremist Shiites. The Qur’ān we have
today has been arranged by God and His Prophet (sws). Like the Torah
and Gospel, it is not based on history; this arrangement is based on
philosophy of religion and the wisdom found in divine law. All the
groups of the Qur’ān are well-knitted and linked to one another. Every
sūrah is so deeply linked to the previous one that a slight change in its
placement will create void in the meanings. While being governed by a
central theme, all the verses of a sūrah are so closely connected to
another that even if one verse is removed from its current place there is
possibility that the sequence of the whole sūrah will be damaged.
The issue of the variant readings too has been resolved in this tafsīr.
The conventional and mutawātir reading is the one written in this mushaf
which is in our hands today. As per this reading, the interpretation of
each verse and word takes place in the light of the language of the Arabs,
the context of the discourse and parallels of the Qur’ān in such a manner
that no doubt remains. Thus I have interpreted every verse on the basis of
this reading and I can say with full confidence that interpreting the
Qur’ān on the basis of other readings is only possible at the expense of
sacrificing its eloquence, purpose and wisdom.
I pray that God grants all of us the true understanding of His Book and
protect us from the schemes of Satan.

wassalam

Amīn Ahsan Islāhī

Lahore,

14th November, 1979 AD

22nd Dhu al-Hijjah, 1399 AH

_____________
 Sūrah Tūr

Central Theme and Relationship with the Previous Sūrah

This is the third sūrah of this group. In both the previous sūrahs – Qāf
and Dhāriyāt – intellectual and historical arguments as well as those
from the world within man and that out outside him are mentioned to
substantiate death and the reward and punishment which will take place
on the Day of Judgement. The style is general ie. it includes both reward
and punishment. Consequently in Sūrahَ Dhāriyāt the َ following verse
ٌ َ ‫ﻳﻦ‬ ِّ ٌ َ َ ُ َ ُ َ
ِ َ ‫ﻟﺼﺎدق َو ِن ا‬
represents its central theme: (٦-٥ :٥١) ‫ﻟﻮاﻗﻊ‬ ِ ‫( ِإﻏﻤﺎ ﺗﻮﻋﺪون‬the
punishment you are being threatened with is true and indeed reward and
punishment shall certainly take place, (61:5-6). While explaining these
verses, I have written that they comprise both reward and punishment
whether it relates to mercy or to torment. In this sūrah, the aspect of
torment is highlighted more. Consequently, after pointing towards
historical arguments as well as arguments which relate to the world
around man, َ the Quraysh are threatened very clearly in the words:
َ ْ ُ َ ٌ َ َ َ ِّ َ َ َ َ
(٨-٧) ‫داﻓﻊ‬
ٍ ِ ‫ﻟﻮاﻗﻊ ﻣﺎ ِﻣﻦ‬
ِ ‫( ِإن ﻋﺬاب رﺑﻚ‬indeed, the punishment of your Lord
is certain to come; no one shall be able to avert it, (52:7-8)). It is this
threat which also occupies the status of the complement of oath and also
signifies its central theme.

Analysis of the Discourse

With relation to its meaning, the sūrah can be divided into the
following three sections:

Verses (1-16)
This section forms the introductory part of the sūrah. The headstrong
and obstinate people of Quraysh are first severely warned by citing
certain historical and universal facts as evidence that the punishment
which they have been threatened with is certain to come. They should
not ask to hasten it and if they do not change their attitude, it will
definitely alight and no one will be able to avert it. The next few verses
draw a vivid picture of the Day of Judgement, with a brief description of
the dreadful fate of those who had denied it.
Sūrah Tūr 6
Verses (17-28)
A portrayal of the favours of the life of bliss the believers will be
blessed with in contrast with that of the disbelievers is made. A special
favour which is highlighted here is that the Almighty will reunite those
who brought up their children in accordance with the requisites of the
Hereafter with their children even if these children were not entitled to
this high level as regards their own deeds. For this union, those who
deserve a high rank and level will not be demoted; instead people
deserving a lower rank will be promoted to a higher one. Basically, the
fate of a person will be decided according to his deeds; therefore, neither
a reduction will take place in a person's deeds nor will a faithless person
be able to enter Paradise; indeed, the Almighty’s blessings will be for the
believers.

Verses (29-49)
In the concluding part of the sūrah, the Prophet (sws) is comforted that
he should not pay any heed to the excuses invented by the disbelievers in
order to deny his prophethood. Ignoring their attitude, he should keep on
discharging his duty of reminding people of the truth so that those who
are mindful are able to adopt the right path and those who insist on
remaining on the wrong path have no excuse but defiance to remain so.
In the twelfth verse, the attitude of the adversaries of indulging in
pleasantries and toying with the truth was referred to. Here they are dealt
with in detail and silenced on this behaviour.
Rebellious people are warned that very soon the time will come when
all their schemes will be shattered, and before the torment of the Final
Day, they will encounter another torment in this world also.
The Prophet (sws) is comforted that he should patiently await his
Lord’s decision, and should be aware that he is under His direct
protection.
He should augment this patience through prayers, especially the night
and early morning ones.

Text and Translation

Section I: Verses (1-28)

‫ﺑﺴﻢ اﷲ اﻟﺮﻤﺣﻦ اﻟﺮﺣﻴﻢ‬

ْ َ ْ
ُ ْ َ ‫واﻛﻴﺖ‬
ْ ْ ُ َْ َ ُ ْ َ ‫( َو َﺘﺎب‬١) ‫واﻟﻄﻮر‬ ُّ َ
‫واﻟﺴﻘﻒ‬
ِ (٤) ‫اﻟﻤﻌﻤﻮر‬
ِ ِ َ َ (٣) ‫ﻣﻨﺸﻮر‬
ٍ ‫ ِﻲﻓ رق‬.(٢) ‫ﻣﺴﻄﻮر‬
ٍ ٍ ِ ِ
َ ْ َ .(٨) ‫ﻣﻦ َداﻓﻊ‬ْ ُ َ ‫ َﻣﺎ‬.(٧) ‫ﻟﻮاﻗﻊ‬
ٌ َ َ ‫رﺑﻚ‬
َ ِّ َ َ َ َ ْ َْ َ
ُ ْ َ ْ ‫واﻛﺤﺮ‬ ِ
ُ ْ َْ
‫ﻳﻮم‬ ٍِ ِ ِ ‫ ِإن ﻋﺬاب‬.(٦) ‫اﻟﻤﺴﺠﻮر‬
ِ ِ .( ٥) ‫اﻟﻤﺮﻓﻮع‬
Sūrah Tūr 7
ْ ُ ‫ﻳﻦ‬ َ ِ ‫ ا‬.(١١) ‫ﻟﻠﻤﻜﺬﻧﻦﻴ‬ َ ِّ َ ُ ْ ‫ﻳﻮﻣﺌﺬ‬ َ ْ َ ‫ﻓﻮﻳﻞ‬ٌََْ ُ َْ ُ ََ
ً ْ َ ‫اﺠﻟﺒﺎل‬ ً ْ َ ُ َ ‫ﻳﻤﻮر ا‬ ُ َُ
‫ﻫﻢ‬ ِ ِ ٍ ِ .( ١٠ ) ‫ﺳﺮﻴا‬ ِ ‫وﺗﺴﺮﻴ‬ ِ .(٩) ‫ﻟﺴﻤﺎء ﻣﻮرا‬
َ ‫ﻛﻨﺘﻢ‬ ْ ُ ُ ‫اﺠﺎر اﻟﻲﺘ‬ ُ َ َ َ َ َ َ َ َ ُّ َ ُ َ ْ َ َ ََُْ ْ َ ‫ﻲﻓ‬
‫ﺑﻬﺎ‬ ِ َِ ِ‫ﻫﺬه‬ِ .(١٣) ‫ﻧﺎر ﺟﻬﻨﻢ دﺨ‬ ِ ‫ﻳﺪﻋﻮن ِإﻰﻟ‬ ‫ ﻳﻮم‬.(١٢) ‫ﻳﻠﻌﺒﻮن‬ ‫ﺧﻮض‬ ٍ ِ
ُ ْ َ َ ْ ُ ْ َ ََْ ْ َ ُ ُْ َ ْ َُْ َْ َ َ ٌ ْ ََ َ ُ ِّ َ ُ
‫ﺗﺼﺮﺒوا‬ ِ ‫ﻓﺎﺻﺮﺒوا أو ﻻ‬ ِ ‫( اﺻﻠﻮﻫﺎ‬١٥) ‫ﻳﺒﺮﺼون‬ ِ ‫ﻓﺴﺤﺮ ﻫﺬا أم أﻏﺘﻢ ﻻ‬ ِ ‫ أ‬.(١٤) ‫ﺗﻜﺬﺑﻮن‬
ََ َ ‫اﻟﻤﺘﻘﻦﻴ ﻲﻓ‬ ْ
َ ُ ‫ إن‬.(١٦) ‫ﻳﻌﻤﻠﻮن‬ َ ََْ ُْ ُ ُ َ ‫ﺠﺗﺰون‬ ُ
َ ْ َْ َ ْ ُ َْ َ ٌ َ َ
.(١٧) ‫وﻧﻌﻴﻢ‬ ٍ ِ ‫ﺟﻨﺎت‬ ٍ ِ ِ ِ ‫ﻛﻨﺘﻢ‬ ‫ﻣﺎ‬ ‫ﺳﻮاء ﻋﻠﻴﻜﻢ ِإﻏﻤﺎ‬
ْ ُ ‫ﺑﻤﺎ‬ ُ ً َ َُ ْ َ ُ
َ ‫ﻫﻨﻴﺌﺎ‬ ُ ْ َ َ َ ْ ُ ُّ َ ْ ُ َ َ َ ْ ُ ُّ َ ْ ُ َ َ َ َ
‫ﻛﻨﺘﻢ‬ ِ ِ ‫ ﻠﻛﻮا واﺮﺷﺑﻮا‬.(١٨) ‫اﺠﻟﺤﻴﻢ‬ ِ ِ َ ‫ﻓﺎﻛﻬﻦﻴ ِﺑﻤﺎ آﺗﺎﻫﻢ رﺑﻬﻢ ووﻗﺎﻫﻢ رﺑﻬﻢ ﻋﺬاب‬ ِِ
ُ َ ‫ﻳﻦ‬ َ ِ ‫ َوا‬.(٢٠) ‫ﺤﺑﻮر ﻗﻦﻴ‬ ُ ْ ُ َ ْ َ َ َ ُ ْ َ ‫ﺮﺳر‬ ُ ُ ‫ﺒﻟ‬ ََ َ ُ .(١٩) ‫ﻳﻌﻤﻠﻮن‬ َ ََُْ
‫آﻣﻨﻮا‬ ٍ ِ ٍ ِ ‫ﻣﺼﻔﻮﻓﺔ وزوﺟﻨﺎﻫﻢ‬ ٍ ٍ ‫ﻣﺘﻜﺌﻦﻴ‬
ِ ِ
ْ ُّ ُ ْ َ ْ ْ َ َ ْ ْ ُ َ ْ َ َ َ َ ْ ُ َ ِّ ُ ْ َ ْ َ ْ َ َ ْ ُ ُ ِّ ُ ْ ُ ْ َ َ َ
‫اﻣﺮئ‬
ٍ ِ ‫ٍء ﻞﻛ‬ ‫ﻗﻤﻠﻬﻢ ِﻣﻦ‬ ِ ِ ‫ﺑﻬﻢ ذرﻳﺘﻬﻢ وﻣﺎ أﺤﻛﻨﺎﻫﻢ ِﻣﻦ‬ ِ ِ ‫ﺑﺈﻳﻤﺎن أﺤﻟﻘﻨﺎ‬ ٍ ِ ِ ‫واﻳﺒﻌﺘﻬﻢ ذرﻳﺘﻬﻢ‬
ًْ َ َ َ ُ َ َ َ َ َ َُ َ ْ َ َ ْ ُ َْ َ ْ َ َ َ َ َ ‫ﺑﻤﺎ‬
َ ٍَِ ٌ َ ‫ﻛﺴﺐ‬ َ
‫ ﻳﺘﻨﺎزﻋﻮن ِﻓﻴﻬﺎ ﻛﺄﺳﺎ‬.(٢٢) ‫ﻳﺸﺘﻬﻮن‬ ٍ ْ ‫ﺑﻔﺎﻛﻬﺔ‬
‫وﺤﻟﻢ ِﻣﻤﺎ‬ ِ ‫ وأﻣﺪدﻧﺎﻫﻢ‬.(٢١)ْ ‫رﻫﻦﻴ‬ ِ ِ
ََََْ ٌ ُ ْ َ ٌُ ُْ ْ ُ َ َ ْ َُ ٌ َ ْ ْ َْ َ ُ ُ َ َ ٌ َ ‫ﻓﻴﻬﺎ َوﻻ‬ َ َ ‫ﻟﻐﻮ‬ ٌ ‫ﻻ‬ْ َ َ
‫ وأﻗﺒﻞ‬.(٢٤) ‫ﻋﻠﻴﻬﻢ ِﻏﻠﻤﺎن ﻟﻬﻢ ﻛﻜﻏﻬﻢ ﻟﺆﻟﺆ ﻣﻜﻨﻮن‬ ِ ‫ وﻳﻄﻮف‬.(٢٣) ‫ﺗﺄﻋﻴﻢ‬ ِ ِ
ُ ‫ﻓﻤﻦ‬ َ َ .(٢٦) ‫ﻣﺸﻔﻘﻦﻴ‬ َ ْ ُ َ َْ َُْ ُ ُ َ َ َُ َ ََ َْ ََ ْ ُ ُ َْ
‫اﷲ‬ ِِ ‫أﻫﻠﻨﺎ‬ِ ‫ ﻗﺎﻟﻮا ِإﻧﺎ ﻛﻨﺎ ﻗﺒﻞ ِﻲﻓ‬.(٢٥) ‫ﻳﺘﺴﺎءﻟﻮن‬ ‫ﻧﻌﺾ‬ٍ ‫ﻧﻌﻀﻬﻢ ﺒﻟ‬
.(٢٨) ‫اﻟﺮﺣﻴﻢ‬ُ ِ ‫اﻟﺮﺒ‬ ُّ َ ْ ‫ﻫﻮ‬ َ ُ ‫إﻧﻪ‬ ُ ‫ﻧﺪﻋﻮه‬ ُ ُ ْ َ ‫ﻣﻦ َﻗﺒْ ُﻞ‬ ْ ‫ إﻧﺎ ُﻛﻨﺎ‬.(٢٧) ‫اﻟﺴﻤﻮم‬ ِ ُ
َ َ َ ‫ووﻗﺎﻧﺎ‬
‫ﻋﺬاب‬
َ َ َ َ ََْ َ
‫ﻋﻠﻴﻨﺎ‬
ِ ِ ِ
In the name of Allah, the most Gracious, the ever Merciful.
The Mount of Sinai bears witness and the scripture inscribed on a
parchment unrolled. And the populated house and the lofty roof and the
overflowing seas bear witness that indeed the punishment of your Lord is
certain to come. No one shall be able to avert it. (1-8)
Remember the Day when the sky will totter and reel, and the
mountains will fly hither and thither. Therefore, woe, on that Day, be to
the deniers, who, toying around, engage in pleasantries. The Day when
they shall be shoved and driven towards the Fire of Hell: This is the Hell
you had been denying. Is this magic or are you blind? Enter into it.
Whether you bear it or not, it is alike for you. You are being rewarded
with you had been doing. (9-16)
Indeed, the righteous shall be in gardens and bliss, enjoying what their
Lord would have granted them and enjoying the fact that their Lord has
preserved them from the torment of Hell-fire. Eat and drink with relish
as reward for the deeds you have done. They will be reclining on thrones
arranged in rows and We would have wed them with large eyed houris.
(17-20)
And those who had accepted faith, and their children had followed
them in their faith, We shall unite their children with them and not even
slightly diminish the reward of their deeds. Each individual shall be in
pledge for his earning. And We shall continue to provide them the fruits
and meat they like. Such cups of wine shall pass between them which
Sūrah Tūr 8
will be free from sin and idle talk. And there shall wait upon them young
boys like pearls preserved. (21-24)
They will turn towards one another asking about each other, saying:
“Before this, we remained fearful about our families; so the Almighty
has been gracious to us and has delivered us from the agony of the
punishment of Hell. We used to invoke only Him before. Indeed, He is
the keeper of His promises, Ever-Merciful.” (25-28)

Explanation
1 ُّ َ
(١) ‫واﻟﻄﻮر‬
ِ
The word ‫ َو‬here signifies an oath and I have already explained at an
appropriate place in this tafsīr that in the light of the research carried out
by my mentor Imām Hamīd al-Dīn Farāhī in his Aqsām al-Qur’ān most
oaths mentioned in the Qur’ān are meant to substantiate a claim that is
stated as a muqsam ‘alayh. As pointed out earlier, the muqsam ‘alayh
ٌ َ َ ‫رﺑﻚ‬
here is the verse (٧) ‫ﻟﻮاﻗﻊ‬
َ ِّ َ َ َ َ
‫( ِإن ﻋﺬاب‬the punishment of your Lord is
ِ
certain to come). Hence the oath sworn by the mount of Sinai is meant to
substantiate this claim. Thus, keeping in view this aspect of the oath, I
have translated the first verse as “Tūr bears witness” and in my opinion
this translation is more meaningful.
The word Tūr refers to the mount of (Sinai) which has been mentioned
in the Qur’ān in various aspects. It is in one of its sacred valleys Tuwā
that Moses (sws) witnessed divine disclosures while coming back from
Midian. It was here that he was blessed with prophethood and was
directed to go to the Pharaoh and his people as a warner to them. He was
to inform him that if he did not give up his rebellious attitude he,
together with his people, would become a target of God’s scourge. After
the destruction of the Pharaoh, the Almighty called him to this very
mountain to give him the Torah. When in his absence, his people were
led astray and got involved in worshipping the calf, it was at the base of
this mountain that he brought over the leaders of his people for collective
repentance. On this occasion, the Almighty shook the whole mountain
and informed the Israelites that if they did not abide by the covenant they
were making with the Almighty by receiving His Book , they should
remember that it is in His power to crush them below this very mountain.
Because of these multifarious features the mount Tūr is a great
historical sign which substantiates this claim and is mentioned after oath.
Thus, for this characteristic, it has been sworn by in Sūrah Tīn. I will
inshallāh explain there that this oath is sworn to substantiate the claim of

1. The Mount of Sinai bears witness.

Sūrah Tūr 9
reward and punishment referred to here.
Some people have regarded the word ‫ ُّﻃﻮر‬to refer to a mountain in
general. However, this view is not tenable for various reasons. Firstly,
because the Qur’ān must be interpreted as per the conventional meanings
of its words. It is possible that in the Hebrew and Syriac languages, it has
this meaning; however, in Arabic, it is not commonly and conventionally
used in this meaning. It is mentioned several times in the Qur’ān, and at
each instance is used as a proper noun. Secondly, if it is interpreted to
mean a mountain, it will bear no relationship with the muqsam ‘alayh
which is essential; otherwise the oath will become out of place.
ُ ْ َ ‫َو َﺘﺎب‬
(٢) ‫ﻣﺴﻄﻮر‬
ٍ ٍ ِ
2

These words refer to the Torah. An evident indication for this is that it
is mentioned adjacent to the mountain Tūr and it is known that it was
here that the Almighty gave Moses (sws) this Book. The second
ُ َْ َ
indication is the expression ‫ﻣﻨﺸﻮر‬
ٍ ‫رق‬. The word ‫ َرق‬is used for thin
parchment which was used for writing in ancient times. It is also evident
from history that initially the Torah was written on clean hides which
were folded up in the form of a scroll and was spread open at the time of
recital. In the presence of these indications, there is no possibility that
some other book be implied here. Some people have interpreted it to
mean “record”. However, this is out of place because presenting this as
evidence is only useful in the world to come and not in this world.
The relationship of these words is also very evident with the muqsam
‘alayh. Just as mount Tūr is a historical sign of the divine law of
retribution, in a similar manner the Torah is a great historical record
which mentions this divine law. Preserved in it are the details of how
nations were dealt with by God under this law. A simple reading of this
law will show that this law is in force ever since the times of Adam, and
this persistent pattern shows that it will continue until the time when a
day arrives wherein God’s justice will completely and totally manifest
itself. On that day, a person who has done the slightest evil will face its
punishment and a person who has done the slightest good will be
recompensed.
َ
The fact that the word ‫ﻛﺘﺎب‬
ٍ ِ is not defined by a definite article is meant
to heighten its grandeur. The reason for this is that before the Qur’ān, it
was the Torah which the Almighty had revealed for the guidance of
people and whose basic directives were given by God to Moses (sws) in
written form. Before this, most of the guidance given by the Prophets to

2. And the scripture inscribed.

Sūrah Tūr 10
their people was oral in nature. It was with the Torah that writing down
all the teachings of the prophets began. For this reason, it is mentioned
here with great emphasis. I will explain in the tafsīrs of Sūrah Rahmān
and Sūrah ‘Alaq the various aspects of conclusively delivering the truth
which as a result of this instruction by the pen have come into being.
ُ َْ َ
3
(٣) ‫ﻣﻨﺸﻮر‬
ٍ ‫ِﻲﻓ رق‬
The word ‫ َرق‬has been explained above. The fact that this Book is
preserved in spread out pages is meant to convey its conclusive
communication of the truth: nothing is concealed in it; everything is
openly available in its spread out sheets and anyone can read it. He who
cannot read it can listen to it being recited. In fact, he has the right to
demand from the bearers of this Book to tell and to read out to him what
is written in this Book.
Here it needs to be kept in consideration that the people of Arabia
would acknowledge the superiority of the People of the Book in religious
matters. On this basis, the Qur’ān at many instances has directed them to
ask from the People of the Book what they do not know. Moreover, it is
also a fact the Torah also recorded the history of Abraham (sws) and
Ishmael (sws) and the people of Arabia also claimed that they had
inherited from these same forefathers the religion they practiced. So
there is a subtle reference in this verse that they can find out from this
book whether their forefathers warned them of the Day of reward and
punishment or not.
ُ َْ
The word ‫ ﻣﻨﺸﻮر‬also carries a subtle aspersion on the Jews of the times
of the Prophet (sws). It is mentioned at many instances in the Qur’ān that
the Jews would hide many things mentioned in their scriptures. This
malady of concealing the truth developed in the Jews in their times of
decadence. One of the main reasons for its development was that they
did not want people to know of the predictions mentioned in the Torah
regarding the advent of the last Prophet (sws). In these predictions, they
were threatened that if they denied this prophet, they would invite God’s
wrath and be deprived of their position of leadership. By mentioning this
word, the Jews are reminded of the real status of the Torah: it was
housed in clean and pure spread out pages so that people should read it
and understand it and so that all of its pages were always displayed to
people; however, because of their wretchedness they concealed the
Torah. It was due to this attitude of theirs that Jesus (sws) addressed
them in the following words: “You had been given a lamp so that you

3. On a parchment unrolled.
Sūrah Tūr 11
place it at a high place in your home so that its light spreads in the whole
house but you have hidden it under a cup.” 4

ْ ْ
ُ ْ َ ْ ‫واﻛﻴﺖ‬
5
(٤) ‫اﻟﻤﻌﻤﻮر‬
ِ ِ َ َ
Generally our exegetes have interpreted this expression to refer to a
house in Paradise which to angels has the same status in the heavens as
the one given to the Baytullah on this earth for human beings. In my
opinion, this view has no bearing on the meaning of this expression. If
there is such a house in Paradise, then what weight does its evidence
carry in favour of the claim which is presented after this oath? Since our
exegetes wrongly think that oaths are always sworn by sacred objects,
they try to look for some sacred element in such objects. However, in
this regard, the real thing is not the sacredness of the objects of oath but
the way they bear evidence on a claim. If reflected thus, one is unable to
find such a relationship in this case.
Some people regard this expression to refer to the Baytullāh. This view
is more tenable than the first. This is because an oath is sworn on the
secure city (‫ )ﺑﺘ أﻣﻦﻴ‬in Sūrah Tīn to substantiate reward and punishment
and since the Baytullāh is situated in this secure city, its bearing
evidence does carry a meaning. However, the context rejects this view
too. The reason for this is that after this, the lofty roof is sworn by.
Obviously, this cannot refer to the roof of the Baytullāh. It can only refer
to the heavens and our exegetes have also interpreted it thus. If it refers
to the heavens, then swearing by the heavens after swearing by the
Baytullāh and then swearing by the ocean look somewhat unrelated. It
does not carry the harmony and accord which exists between the oaths
sworn by the mount Tūr and the written book.
َْْ
ُ ْ َ ْ ‫اﻛﻴﺖ‬
In my opinion, the expression ‫اﻟﻤﻌﻤﻮر‬
ِ ِ refers to this earth extending
over which is the roof of the sky. Many arguments can be presented in
favour of this opinion.
َْْ
ُ ْ َ ْ ‫اﻛﻴﺖ‬
Firstly, in my opinion, the expression ‫اﻟﻤﻌﻤﻮر‬ ِ ِ is a very apt
metaphor for the earth. The Qur’ān, at many instances, has called it ‫ﻣﻬﺎد‬
and ‫ ﻗﺮار‬etc. Moreover, by referring to the earth as the floor and the sky
as the roof, it has very beautifully called their combination a house.
Secondly, after its mention, a reference to the sky clearly shows that it
refers to the earth. Wherever in the Qur’ān attention is directed to great
signs of the Almighty, the sky and the earth are mentioned together.
Thirdly, at many places, the Qur’ān has directed our attention to the

4. I am unable to locate this quotation from the New Testament. (Translator)

5. And the populated house.
Sūrah Tūr 12
fact that the various sources and resources the Almighty has made
available in this earth bear witness to the fact that man is not
unaccountable for what he does in this world; he is answerable to God.
ُ ْ َْ
The word ‫اﻟﻤﻌﻤﻮر‬
ِ refers to the resources found in the earth and, as a
necessary corollary of these provisions, to the accountability a person
ْ َ ْ ‫َو‬
will be liable for after benefiting from these resources.
Fourthly, inْ ِّ Sūrah Dhāriyāt, the previous sūrah, it was said: ‫اﻷرض‬ ِ ِ
َ ُ ‫آﻳﺎت‬ٌ َ
(٢٠ :٥١) ‫ﻟﻠﻤﻮﻗﻨﻦﻴ‬
ِِ (and in the earth and yourselves also are signs for
َ ُ َ ُ َ ْ ُ ُْ َ
those who have conviction, (51:20) and (٢٢ :٥١) ‫رزﻗﻜﻢ َوﻣﺎ ﺗﻮﻋﺪون‬ ِ ‫و ِ اﻟﺴﻤﺎء‬
َ
(and there is in the heavens your sustenance also and that too about which
you are being threatened with, (51:22). While explaining these verses, I
have alluded to the signs of the heavens and the earth which bear witness
to the divine law of retribution and punishment. It is precisely on this
premise that evidence is presented here too: only the style is different.
َْْ
For these reasons, in my opinion, the word ‫اﻛﻴﺖ‬
ِ refers to the earth and
ُ ْ َْ
its qualification by the attribute ‫ اﻟﻤﻌﻤﻮر‬alludes to the signs and majesties
of God relating to His power, wisdom and providence on the basis of
which the Qur’ān at various instances has substantiated God’s justice and
His reward and punishment. I have explained these signs at appropriate
places of this tafsīr.
ُ ْ ْ َ
6
ِ ْ َ ‫واﻟﺴﻘﻒ‬
(٥) ‫اﻟﻤﺮﻓﻮع‬ ِ
After the earth, presented here is the evidence of the sky. The Qur’ān,
in support of its claims, generally puts forth the signs of the sky together
with those of the earth. Readers are advised to look up what I have
written in Sūrah Dhariyāt with reference to the following verses and
َ ُ َ ُ ََ ْ ُ ُْ َ َ
(٢٢ :٥١) ‫ﺗﻮﻋﺪون‬ ‫اﻟﺴﻤﺎء ِرزﻗﻜﻢ وﻣﺎ‬ ِ ‫( و‬and there is in the heavens your
sustenance also and thatْ too about which you are being threatened with,
ُ َ َ َ
ِ ُ ‫ذات‬
(51:22) and: (٧ :٥١) ‫اﺤﻟﺒﻚ‬ ِ ‫( واﻟﺴﻤﺎء‬and the striped winter clouds bear
witness, (51:7)). It will become evident from this how much role the sky,
winds and clouds had in the destruction of nations which incurred the
wrath of God.
The sky is mentioned in the Qur’ān with different attributes keeping in
view the context and occasion. Here it is called the lofty roof. The word
ْ
“roof” (‫ )ﺳﻘﻒ‬bears witness to the providence, graciousness and mercy of
God: it is merely His grace that He has stretched this immense tent above
ُ
our heads. The word “lofty” (‫ﻣﺮﻓﻮع‬ ِ ) alludes to God’s power, grandeur
and greatness: what can be beyond the power of the being Who is
capable of erecting such a roof. The various aspects through which both

6. And the lofty roof.

Sūrah Tūr 13
these attributes of God (providence and power) bear witness to the
Hereafter and to reward and punishment have been explained at several
places in this tafsīr.
ْ َْ َ
ُ ْ َ ْ ‫واﻛﺤﺮ‬
7
(٦) ‫اﻟﻤﺴﺠﻮر‬
ِ ِ
َ َ َ ُ ُ
َ َ َ
The verb ‫ﺳﺠﺮ‬ means “to become brimful”. The expression ‫ﺳﺠﺮ اﻟﺮﺟﻞ‬
ُّْ َْ ُ َ ‫ﺳﺠﺮ‬َ َ َ
‫ اﺤﻛﻨﻮر‬means “he filled the stove with fuel”; the expression ‫اﻟﻤﺎء اﺠﻬﺮ‬
means “water became brimful in the canal”.
After presenting the witness of the heavens and the earth, in this verse
the biggest sign on the earth ie. the oceans are presented as witness. It
should be kept in consideration that at other places in the Qur’ān also
(eg. 55:10-24) after the signs of the heavens and the earth are alluded to
the signs of the oceans are referred to. A reflection on these verses would
reveal that man cannot count the signs of God’s singularity, power,
providence and retribution found in the oceans. I have elucidated these
signs at several instances in this tafsīr. These discussions need to be
looked up. Some important aspects will inshallāh be discussed in the
tafsīr of Sūrah Rahmān. Here with respect to the central theme of the
sūrah and the complement of oath, it should remain in consideration that
the threatened torment after the oaths can historically be seen in the
account of Noah’s nation as well as in the fate of the Pharaoh. Both these
nations were inflicted by an oceanic calamity the details of which are
found both in the Torah and in the Qur’ān.
َ ْ َُ َ ٌ َ َ ‫رﺑﻚ‬
َ ِّ َ َ َ َ
8
(٨) ‫داﻓﻊ‬
ٍ ِ ‫ ﻣﺎ ِﻣﻦ‬.(٧) ‫ﻟﻮاﻗﻊ‬
ِ ‫ِإن ﻋﺬاب‬
These verses state the real claim after the oaths above, and it is this
claim which forms the central theme of the sūrah as well. In the previous
َ ُ َ ُ َ
sūrah, this very
َ claim was stated
َ in slightly different words: ‫ِإﻏﻤﺎ ﺗﻮﻋﺪون‬
ٌ َ ‫ﻳﻦ‬ ٌ َ
َ ِّ ‫دق َو ن ا‬
(٦-٥ :٥١) ‫ﻟﻮاﻗﻊ‬
ِ ِ ِ ‫( ﻟﺼﺎ‬indeed, the punishment you are being
threatened with is true and indeed reward and punishment shall certainly
take place). The only difference is that in this sūrah
ٌ َ َ َ the
ُ َ
aspect of
ُ َ
punishment is more prominent. While explaining ‫ﻟﺼﺎدق‬ ِ ‫ ِإﻏﻤﺎ ﺗﻮﻋﺪون‬in the
previous sūrah, I had written that it refers to that punishment which the
prophets of God warned of and that will be meted out both in this world
and in the next. In this sūrah, the thing which was implicitly alluded to in
the previous sūrah is elaborated upon. Elaborating upon what is stated in
a concise manner first or explicitly mentioning something after its

7. And the overflowing seas bear witness.

8. That indeed, the punishment of your Lord is certain to come. No one shall
be able to avert it.
Sūrah Tūr 14
implicit mention is a very common style of the Qur’ān. Examples can be
seen in the previous sūrahs.
While elucidating the oaths mentioned in this sūrah, I have explained
how they bear witness to the claim the verses under discussion mention.
Repetition is not needed. It is while referring to this evidence that the
Prophet (sws) is addressed and told that the punishment with which he is
threatening the Quraysh and which they are making fun of is bound to
come; no one will be able to ward it off: neither will their own power
and community be able to avert it nor will their alleged deities be able to
save them; neither will any one bail them out in this world nor in the
next. The Quraysh are urged to take heed from the signs mentioned in
the earlier verses and told that all of them are enough to substantiate the
claim. Thus what was given to Moses (sws) on mount Tūr, what is
written in the scriptures of the Torah, the signs with which this earth is
replete, the multifarious manifestations of God’s power to which the blue
sky bears witness and the signs which can be observed in the oceans all
are sufficient to substantiate this claim. No other sign is required. If these
are not able to open their eyes, nothing else will for even if they see a
portion of the sky falling on to them, they will dance with glee thinking
this torment to be rain-laden clouds. So much so, this calamity will
destroy them and they will still not profess faith.

َ ِّ َ ُ ْ ‫ﻳﻮﻣﺌﺬ‬
َ ِ ‫ ا‬.(١١) ‫ﻟﻠﻤﻜﺬﻧﻦﻴ‬ ٌََْ
َ ْ َ ‫ﻓﻮﻳﻞ‬ ُ َْ ُ ََ
ً ْ َ ‫اﺠﻟﺒﺎل‬ ًَْ ُ َ ُ ُ َ ‫ﻳﻮم‬
َ َْ
‫ﻳﻦ‬ ِ ِ ٍ ِ .( ١٠ ) ‫ﺳﺮﻴا‬ ِ ‫وﺗﺴﺮﻴ‬
ِ .(٩) ‫اﻟﺴﻤﺎء ﻣﻮرا‬ ‫ﻳﻤﻮر‬
َ ََُْ ْ َ ْ ُ
9
(١٢) ‫ﻳﻠﻌﺒﻮن‬ ‫ﺧﻮض‬
ٍ ‫ﻫﻢ ِﻲﻓ‬
This is a portrayal of the punishment: the sky which appears so stable,
َْ
steady and strong in this world will start to reel and shake. The word ‫ﻣﻮر‬
means “to move here and there uneasily and restlessly”. In other words,
one portion of the sky will move in one direction and the other in another
one. Similarly, the mountains which are well grounded in their places
will be uprooted and move uncontrollably. The implication is that when
on that day this will be the condition of the sky and the mountains, what
will happen to man? On that day, what use will anyone’s power or
community, castles and trenches be for him! Here it should be kept in
mind that whenever the Quraysh were informed of an upheaval which
would take place on the Day of Judgement, they would mockingly ask
the Prophet (sws) about what would happen to the mountains; would
they too be shattered? At another place, the Qur’ān has answered this

9. Remember the Day when the sky will totter and reel, and the mountains will
fly hither and thither. Therefore, woe, on that Day, be to the deniers, who, toying
around, engage in pleasantries.
Sūrah Tūr 15
question by asking the Prophet (sws) to inform them that his Lord will
crush these mountains to pieces.
َ ِّ َ ُ ْ ‫ﻳﻮﻣﺌﺬ‬
The words ‫ﻟﻠﻤﻜﺬﻧﻦﻴ‬
ََْ ٌََْ
ِ ِ ٍ ِ ‫ ﻓﻮﻳﻞ‬mean that on that day death and َ
perdition
will ْ be for those who are denying it today. The words ‫ﺧﻮض‬ ْ ْ ُ ‫ﻳﻦ‬
‫ﻫﻢ ِﻲﻓ‬ َ ِ ‫ا‬
َ َُ َ ٍ
‫ ﻳﻠﻌﺒﻮن‬mention a characteristic of these disbelievers which has brought
the whole discourse in accordance with the situation. It thus becomes
evident that it refers to the arrogant people among the Quraysh who were
trying to tease and harass the Prophet (sws) and to render ineffective his
warnings through their babble. Verse 29-46 ahead mentions the details.
The word ‫ﺧﻮض‬ ْ َ means “to enter into something”. The expression ‫ﺧﺎض‬
ٍ
‫ اﻤﻟﺎء‬means “he entered the water”. From this has originated the idiom
‫ ﻭﺧﺎض اﻟﻘﻮم ﻲﻓ اﺤﻟﺪﻳﺚ‬. In general, this idiom means to argue and chatter to
support an evil and defy a truth. It has occurred ْ ُ the Qur’an in this
َ َ ُْ ْ ُ َ
meaning at various instances. For example: (٦٩:٩) ‫ﺘﻢ ﺎﻛ ِ ْي ﺧﺎﺿﻮا‬ ‫( وﺧﻀ‬and
like them, you have engaged in idle talk, (9:69)) and ُ َ َ َ ‫ﺨﻳﻮﺿﻮا‬
‫وﻳﻠﻌﺒﻮا‬ ْ ُْ ََ
ُ ُ َ ‫ﻓﺬرﻫﻢ‬
َ ُ َ ُ ُ ُ َ ْ َ ‫ﻳﻼﻗﻮا‬ َ
ُ ُ َ
‫ﻳﻮﻋﺪون‬ ‫ﻳﻮﻣﻬﻢ ا ِ ي‬ ‫( ﺣ‬٨٣:٤٢) (so let them indulge in idle talk and
babbling until they face that day of theirs which they are being
threatened with, (42:83)).
In spite of being convinced of something, opposing it by trying to
fabricate arguments against it is a form of playful attitude with one’s
own intellect as well as that of َ one’s followers. For this reason, the
ٌ َ
Qur’ān has called this attitude ‫( ﻟﻌﺐ‬play). This attitude of making fun is
dangerous in all circumstances; however, it becomes dangerous to the
ultimate degree if eternal loss can be its result.
The details of this ‫ﺧﻮض‬ ْ َ are coming up in the succeeding verses. They
ٍ
refer to the statements of the addressees which they utter against their
conscience merely to undo the effect of the words of the Qur’ān and of the
Prophet (sws) on the hearts of the people. For example, some of them
would call him a soothsayer, some a poet, some a fabricator and some a
bragger. Similarly, some others would claim that they too could present
the discourse he was presenting. In short, to tease the Prophet (sws), each
person would say anything that came to his mind. This opposing of the
truth in this manner was mere entertainment to them. No one was bothered
to think that this amusement could lead him and his people to eternal Hell.
َ ُ ِّ َ ُ َ ْ ُ ُ ُ َ َ َ َ َ َ َ َ ُّ َ ُ َ ْ َ
10
(١٤) ‫ﺗﻜﺬﺑﻮن‬ ‫اﻟﻲﺘ ﻛﻨﺘﻢ ِﺑﻬﺎ‬ ِ ِ (١٣) ‫ﺟﻬﻨﻢ دﺨ‬
ِ ‫ﻫﺬه اﺠﺎر‬ ‫ﻧﺎر‬
ِ ‫ﻳﻮم ﻳﺪﻋﻮن ِإﻰﻟ‬
Mentioned in these verses are the calamities which such mischievous
َ
people will face on that day. The verb ‫ دع‬means to push some one with

10. The Day when they shall be shoved and driven towards Hell: This is the
Fire you had been denying.
Sūrah Tūr 16
َ
full force and hatred, and later the word ‫ دﺨ‬further emphasizes it. The
implication is that today these people are busy in their pranks, but on that
day they will be forcefully shoved towards Hell, and it will be said to
them that this was the Hell they would make fun of and reject in the
previous world.
َ ُ ُْ َ ْ َُْ َْ َ َ ٌ ْ ََ
11
(١٥) ‫ﻳﺒﺮﺼون‬
ِ ‫أﻓﺴﺤﺮ ﻫﺬا أم أﻏﺘﻢ ﻻ‬ ِ
They are addressed and told that when in the previous world the
messenger of God would warn them of Hell, they would regard these
warnings of the Qur’an to be a magic of words in order to make
themselves and their masses indifferent to it. Now, they should speak up
whether this is a magical spell woven by words or is it a reality.
However, just as in the previous world they were blind to it, today also
they are not being able to see it.
َ ُ َ ْ َ ْ ُ ُ َ َ ْ َُْ َ ْ ُ َْ َ ٌ َ َ ُ ْ َ َ َْ ُ ْ َ َ َْ ْ
12
(١٦) ‫ﻳﻌﻤﻠﻮن‬ ‫ﺗﺼﺮﺒوا ﺳﻮاء ﻋﻠﻴﻜﻢ ِإﻏﻤﺎ ﺠﺗﺰون ﻣﺎ ﻛﻨﺘﻢ‬
ِ ‫ﻓﺎﺻﺮﺒوا أو ﻻ‬
ِ ‫اﺻﻠﻮﻫﺎ‬
A divine declaration will bid them to enter Hell; there is no escape for
them now. Whether they show patience or start shouting, both will be of
no use to them: neither will patience save them nor shouts be able to
َ ُ َ ْ َ ْ ُ ُ َ َ ْ َُْ َ
provide relief to them. The words ‫ﻛﻨﺘﻢ ﻳﻌﻤﻠﻮن‬ ‫ ِإﻏﻤﺎ ﺠﺗﺰون ﻣﺎ‬say that
whatever they will be facing will be because of their own misdeeds. Had
they been a target of an injustice and implored as a result, they should
have expected their imploring to be answered; however, when their own
misdeeds are shown to them, against what will they implore and from
whom will they ُ expect ُ to receive an answer?
َ ََْ ُْ َ ْ َُْ َ
The words ‫ﻛﻨﺘﻢ ﻳﻌﻤﻠﻮن‬ ‫ﺠﺗﺰون َﻣﺎ‬ ‫ ِإﻏﻤﺎ‬do not mean that all the deeds they
did in the previous life will be shown to them in their exact form; it
refers to their consequences. Whatever deed a person does in this world,
whether good or bad, takes a special form before the Almighty with
regard to its effects and consequences, and it is in this form that it will be
shown to its doer. Though it will have a different form than the one it
had in when it was done in the previous world but since it will be the
harvest of the crop they had sown, the words express the fact that they
are receiving the return for what they had done in the previous world.

11. Is this magic or are you blind?

12 Enter into it. Whether you bear it or not, it is alike for you. You are being
rewarded with you were doing.
Sūrah Tūr 17
ََ
(١٧) ‫وﻧﻌﻴﻢ‬ َ ُ ْ ‫إن‬
َ ‫اﻟﻤﺘﻘﻦﻴ ﻲﻓ‬
13
ٍ ِ ‫ﺟﻨﺎت‬
ٍ ِ ِ ِ
In order to bring outَ the severity of punishment which will be inflicted
َ ِّ ُ ), the reward given to the righteous (‫ﻣﺘﻘﻦﻴ‬
on the deniers (‫ﻣﻜﺬﻧﻦﻴ‬
َ ُ ) is
ِ ِ
mentioned here. The style of contrast adopted here shows that by the
َ ُ ) those people are referred to who instead of making fun
righteous (‫ﻣﺘﻘﻦﻴ‬
ِ
of the warnings of the Prophet (sws) carefully listened to them, reflected
on them and held them very dear. Such righteous indeed will dwell in
gardens and in bliss.
ْ َ َ َ ْ ُ ُّ َ ْ ُ َ َ َ ْ ُ ُّ َ ْ ُ َ َ َ َ
14
ِ ِ َ ‫ﻓﺎﻛﻬﻦﻴ ِﺑﻤﺎ آﺗﺎﻫﻢ رﺑﻬﻢ ووﻗﺎﻫﻢ رﺑﻬﻢ ﻋﺬاب‬
(١٨) ‫اﺠﻟﺤﻴﻢ‬ ِِ
Coming up are the details of how the righteous will enjoy the gardens
and bliss they will be blessed with. The vagueness found in ‫آﺗﺎﻫﻢ‬ ْ ُ َ ‫ﺑﻤﺎ‬ َ bears
ِ
witness to enhanced majesty: no one can imagine today what their Lord
will grant them. Its extent can only be imagined when it will actually be
received and only by those who are its recipients.
In my opinion the words ‫رﺑﻬﻢ‬ ْ ُ َ َ َ are conjugated with ‫رﺑﻬﻢ‬
ْ ُ ُّ َ ‫ووﻗﺎﻫﻢ‬ ُ َ َ
ْ ُ ُّ َ ‫آﺗﺎﻫ ْﻢ‬ ‫ ِﺑﻤﺎ‬.
They will enjoy the overwhelming favours of their Lord and will be
particularly happy that God by His grace saved them from the torment of
َ َ
Hell. The word ‫ﻓﺎﻛﻬﻦﻴ‬ ِِ itself encompasses the meaning of joy and
acknowledging favour; hence a separate word is not required for this
meaning. It is evident from this verse that on the Day of Judgement the
righteous will regard God’s greatest favour to be saved from the Hell
these rejecters are making fun of today. Every inch of their being will be
grateful for this. Further ahead in
ُ َ َ َ َ َ َ َ َ ْ َ َ this
ُ َ َ َ ْ ُ َ َْ
sūrah, this subject
ُ ْ isَ discussed
ُ ُ َ
thus: (٢٧-٢٦) ‫اﻟﺴﻤﻮم‬
ِ ‫ﻣﺸﻔﻘﻦﻴ ﻓﻤﻦ اﷲ ﻋﻠﻴﻨﺎ ووﻗﺎﻧﺎ ﻋﺬاب‬ ِِ ‫أﻫﻠﻨﺎ‬
ِ ‫ﻗﺎﻟﻮا ِإﻧﺎ ﻛﻨﺎ ﻗﺒﻞ ِﻲﻓ‬
(they will say: “before this, we remained fearful about our families so the
Almighty has been gracious to us and has delivered us from the agony of
the punishment of Hell, (26-27)).
َ ُ َ ْ َ ْ ُ ُ َ ً َ ُ َ ْ َ ُُ
15
(١٩) ‫ﻳﻌﻤﻠﻮن‬ ‫ﻫﻨﻴﺌﺎ ِﺑﻤﺎ ﻛﻨﺘﻢ‬
ِ ‫ﻠﻛﻮا واﺮﺷﺑﻮا‬
These people will be delivered glad tidings from their Lord that as a
reward for their deeds, they can eat and drink to their heart’s content.
Neither will this harm them in any way nor will these favours decrease in
the least, nor will they have to bear any grief for them.
َ
The word ‫ﻫﻨﻴﺊ‬ ِ is an adjective of the order of ‫ﻓﻌﻴﻞ‬. It means something

13. Indeed, the righteous shall be in gardens and bliss.

14. Enjoying what their Lord would have granted them and enjoying the fact
that their Lord has preserved them from the torment of Hell-fire.
15. Eat and drink with relish as reward for the deeds you have done.
Sūrah Tūr 18
which is very suitable. Here, as an adjective, it qualifies a suppressed
ً َ ً ْ ُ َ ً ْ ُُ
ُ َ ْ َ ‫ﻠﻛﻮا‬
ِ ‫واﺮﺷﺑﻮا أﻛﻼ و ﺮﺷﺑﺎ‬
verbal noun. The actual sentence would be: ‫ﻫﻨﻴﺌﺎ‬ .
Some people regard it to be an accusative of state (‫)ﺣﺎل‬. However, this
view is against grammatical rules.

(٢٠) ‫ﻗﻦﻴ‬ ُ ُ َ َ َ ِ ِ ‫ُﻣﺘ‬

ُ ْ ُ َ ْ َ َ َ ُ ْ َ ‫ﺮﺳر‬
ٍ ِ ‫ﺤﺑﻮر‬
ٍ ِ ‫ﻣﺼﻔﻮﻓﺔ وزوﺟﻨﺎﻫﻢ‬
ٍ ٍ ‫ﻜﺌﻦﻴ ﺒﻟ‬
16

َ ُ َ َ
The word ‫ﻣﺘﻜﺌﻦﻴ‬
ِ ِ is actually an explanation of ‫ﻓﺎﻛﻬﻦﻴ‬
ِ ِ mentioned in verse
eighteen. Verse nineteen is a parenthetical sentence. The implied
meaning is that the righteous will be enjoying the favours of their Lord
while sitting on thrones arranged in consecutive rows. Being arranged
thus is a depiction of perfect decoration of their seats. Implied also is the
fact that they will be mutually very dear to and frank with one another.
For this reason, they will sit facing each other. At other instances, the
word ‫ ﻣﺘﻘﺒﻠﻦﻴ‬is used to convey this meaning.
A person’s enjoyment is incomplete without his wife and children. For
this reason, the Almighty will bless the believers with this favour. The
words used for this give us only a broad idea of these favours. Their
reality and form are only known to God. It will become evident to us
only in the Hereafter.

ْ َ َ ‫ﻣﻦ‬
ْ ‫ﻗﻤﻠﻬﻢ‬
‫ﻣﻦ‬ ْ ُ َ ْ َ َ ‫وﻣﺎ‬
ْ ‫أﺤﻛﻨﺎﻫﻢ‬ ْ ُ َ ِّ ُ ‫ﺑﻬﻢ‬
َ َ ‫ذرﻳﺘﻬﻢ‬ َ ْ َ ْ َ َ ْ ُ ُ ِّ ُ ْ ُ ْ َ َ َ ُ َ َ َ
ْ ‫أﺤﻟﻘﻨﺎ‬ ‫ﺑﺈﻳﻤﺎن‬
ِ ِِ ِ ِِ ٍ ِ ِ ‫وا ِ ﻳﻦ آﻣﻨﻮا واﻳﺒﻌﺘﻬﻢ ذرﻳﺘﻬﻢ‬
َ َ ‫ﺑﻤﺎ َﻛ‬
ٌ َ ‫ﺴﺐ‬
(٢١) ‫رﻫﻦﻴ‬ َ ‫اﻣﺮئ‬ْ ُّ ُ ْ َ
ِ ِ ٍ ِ ‫ٍء ﻞﻛ‬
17

Among the many things which the Almighty will grant the believers in
Paradise to perfect these favours is the news that those among their
children who followed their parents in faith will be united with them
there even though they might not be entitled to this with respect to their
faith َ ْ and deeds. Forَ َ this union, the principle stated in this verse is:
‫ٍء‬ ْ ْ
‫ﻗﻤﻠﻬﻢ ِﻣﻦ‬َ َ ْ ْ ُ َْ َ َ
ِ ِ ‫وﻣﺎ أﺤﻛﻨﺎﻫﻢ ِﻣﻦ‬: Children having a lower level of faith will be
upgraded to the status of the parents without reducing the latter’s status.
In other words, the parents will remain on the status to which they were
entitled because of their faith and deeds; the Almighty out of His grace
will raise the status of their children.
َ
The word ‫ ِإﻳﻤﺎن‬in ‫ﺑﺈﻳﻤﺎن‬
َ ْ ُ ُ ِّ ُ ْ ُ ْ َ َ َ
ٍ ِ ِ ‫ واﻳﺒﻌﺘﻬﻢ ذرﻳﺘﻬﻢ‬shows that this concession is
reserved only for those children who followed their parents in professing

16. They will be reclining on thrones arranged in rows and We would have
wed them with large eyed houris.
17. And those who had accepted faith, and their children had followed them
in their faith, We shall unite their children with them and not diminish the
reward of their deeds.
Sūrah Tūr 19
faith. If they are devoid of faith, they will not be entitled to this
concession even though they may vehemently claim to have followed the
parents.
َ
Since the word ‫( ِإﻳﻤﺎن‬faith) occurs as an undefined noun, it is evident
that it has levels. If children occupy a level in Paradise reserved for the
very lowest in faith, even then they will be entitled to this concession.
َ َ َ ‫ﺑﻤﺎ‬
ٌ َ ‫ﻛﺴﺐ‬ َ ‫اﻣﺮئ‬ ْ ُّ ُ
The words ‫رﻫﻦﻴ‬ ِ ِ ٍ ِ ‫ﻞﻛ‬ express God’s principle of salvation:
each person will be judged on his deeds. It is only his deeds that will
salvage or destroy him. A person devoid of faith and good deeds will not
enter Paradise by merely having an outward relationship with virtue. The
Almighty will bless only those who are worthy of being blessed on the
basis of their faith and deeds. Concealed in these words is a warning to
both the Jews and the Idolaters of Arabia. They totally disfigured the
religion of Abraham (sws) and Ishmael (sws) but still dreamt of attaining
a high status in Paradise merely due to being their descendents.
Here a question may arise in someone’s mind: If the real standard on
the basis of which a person shall be saved in the Hereafter relates to his
deeds, then how can children be elevated to a higher status belonging to
their parents? The answer to this question is that this matter relates to
God’s graciousness which He has reserved for theَ faithful. ُّ Itُ does not
ٌ َ ‫ﻛﺴﺐ‬
َ َ ‫ﺑﻤﺎ‬َ ‫اﻣﺮئ‬ْ
negate the principle mentioned in the verse ‫رﻫﻦﻴ‬ ِ ِ ٍ ِ ‫ﻞﻛ‬. Indeed a
person will not be salvaged in the Hereafter without faith and good deeds;
however, this does not necessitate that God will not elevate the faithful.
Both are separate issues and there is no contradiction between them.
The reverse can also be deduced from this verse: parents having faith
and occupying a lower status in Paradise will be elevated to the status of
their children entitled to a higher status to complete their joy even though
the parents may not be entitled to this higher status on the basis of the
extent of their faith and deeds. The reason for this deduction is that the
affection found between parents and children is the same found between
children and parents.
Here the occasion and context of the glad tidings also need
consideration. If a person has true faith, the greatest worry which
occupies his mind regarding his children is that the Almighty save them
from the horrors of the Hereafter and protect them from the calamity of
Hell. The desire that children attain worldly success if it arises in their
minds is secondary in nature. Thus in the prayers made by the Prophets
and the righteous for their children, success in the Hereafter is mentioned
in preference and in fact regarded as the real thing. Same was the case
with people who had embraced faith in the times of the Prophet (sws).
When their hearts were lit up with the radiance of faith, their greatest
Sūrah Tūr 20
concern about their children was not regarding their worldly future but
regarding their future in the Hereafter. This َ concern ُ is evident from
َ ْ ُ َ ْ َُْ
verse twenty six of this very sūrah: ‫ﻣﺸﻔﻘﻦﻴ‬
ِِ ‫أﻫﻠﻨﺎ‬
ِ ‫( ِإﻧﺎ ﻛﻨﺎ ﻗﺒﻞ ِﻲﻓ‬before this,
we remained fearful about our families). I will inshallāh explain in this
verse that the concern referred to in the verse relates to the fact that a
goat of the herd they were made a shepherd of by the Almighty should
not be devoured by a wolf and in fact just as the Almighty took them out
from the darkness of the age of ignorance and guided them onto the
straight path, on a similar basis, their children are also blessed with faith
so that they do not face the horrors of Hell. It is to assure these faithful
people of His that the Almighty gave glad tidings that though the
principle that no one will be salvaged on the Day of Judgement without
faith and righteous deeds is strict, yet the Almighty will be further
gracious to them: If their children followed them and even if they had a
lower status with regard to their faith, the Almighty will reunite their
children with them and for this union, He will not reduce their status; on
the contrary, He will elevate the status of their children.
This verse guides us to fact that each person should try to guide his
close ones to the path of faith as much as possible. Without faith, no will
succeed in the Hereafter even though he may be the progeny of a prophet
or messenger of God. However, if the offspring of someone followed the
path of faith and even if this faith was of the lowest level, they will be
able to join their parents who occupied a higher status in Paradise due to
their faith.
َ َُ َْ َ َ َ َ ْ ُ َْ َ ََْ
18
(٢٢) ‫ﻳﺸﺘﻬﻮن‬ ٍ ْ ‫ﺑﻔﺎﻛﻬﺔ‬
‫وﺤﻟﻢ ِﻣﻤﺎ‬ ٍ ِ ِ ‫وأﻣﺪدﻧﺎﻫﻢ‬
The verse implies that just as the Almighty will join together their
َْ َ َْ
children with them in Paradise, similarly, He will provide even more of
their cherished fruits and meat to them. The word ‫ أﻣﺪدﻧﺎ‬is pointing to the
fact that with the increase in number, their provisions and sustenance
will also increase.
The two words ‫ﻓﺎﻛﻬﺔ‬ِ ْ َ combine in them all the favours related to
َ َ and ‫ﺤﻟﻢ‬
edibles whether they relate to basic nourishment or to added nourishment.
َْ َ َ َْ َ ً ْ َ َ َ ُ َ َََ
ٌ
(٢٣) ‫ﺗﺄﻋﻴﻢ‬ َ ٌ
19
ِ ‫ﻳﺘﻨﺎزﻋﻮن ِﻓﻴﻬﺎ ﻛﺄﺳﺎ ﻻ ﻟﻐﻮ ِﻓﻴﻬﺎ وﻻ‬
Mentioned in this verse are the bliss and delight which the People of

18. Each individual shall be in pledge for his deeds.

19. And We shall continue to provide them the fruits and meat they like. Such
cups shall pass between them which will be free from sin and idle talk.
Sūrah Tūr 21
Paradise will enjoy: cups of wine will be exchanged between them. The
ُ َ َ َ ‫ﻓﻴﻬﺎ‬
expression ‫ﻳﻨﺎزﻋﻮا‬
َ means ‫ﻃﻮﻫﺎ‬ َْ ُ ََ
‫( ﻳﻌﺎ‬they will mutually extend cups of
ِ
wine towards one another). Snatching andْ َ grabbing is not an essential
ٌ
part of this word’s meaning. The word ‫ ﻛﺄس‬is spoken both for a utensil
and what a utensil holds in itself; in other words, it comes for both wine
and cups of wine. ْ َ َ َ
ٌ َ ‫وﻻ‬
The words ‫ﺗﺄﻋﻴﻢ‬ ٌَْ ‫ﻻ‬
َ ‫ﻟﻐﻮ ِﻓﻴﻬﺎ‬
ِ imply that this wine will be free of the evil
effects which are part and parcel of the wine of this world. After
ْ َْ ُ َ َ
consuming it, a person will neither indulge in useless babble nor blame
another person of some sin. The word ‫ﺗﺎﻋﻴﻤﺎ‬
َ
ِ ‫ ﻛﻋﻤﻪ‬would mean “he blamed
him of a sin”. Among the evils of the wines of this world is that after
being inebriated with it, a person starts insulting and blaming his
adversaries and their daughters and daughters-in-law. In the age of
jāhiliyyah, a number of family feuds would arise as a result of this. At
another instance, the Qur’ān has referred to this evil by saying that
through it Satan incites animosity and hatred among people. On the other
hand, the wine of Paradise will spread the fragrance
ً ْ َ َ ْ َ ofَ love and
َ َُ َْ َ
َ ً
affection. Thus the َwords
ً َ َ ‫ﺳﻼﻣﺎ‬ ً in Sūrah Wāqi‘ah are: ‫ﺗﺄﻋﻴﻤﺎ‬
ً َ ‫إﻻﻗﻴﻼ‬ ِ ‫ﻻ ﻳﺴﻤﻌﻮن ِﻓﻴﻬﺎ ﻟﻐﻮا وﻻ‬
(٢٦-٢٥ :٥٦) ‫ﺳﻼﻣﺎ‬ ِ ِ (there they shall hear no idle talk, no sinful
speech. Only greetings and congratulations everywhere, (56:25-26)).
ٌ ُ ْ َ ٌُ ُْ ْ ُ َ َ ْ َُ ٌ َ ْ ْ َْ َ ُ ُ َ َ
20
(٢٤) ‫ﻣﻜﻨﻮن‬ ‫ﻋﻠﻴﻬﻢ ِﻏﻠﻤﺎن ﻟﻬﻢ ﻛﻜﻏﻬﻢ ﻟﺆﻟﺆ‬ِ ‫وﻳﻄﻮف‬
Young boys will be present to serve them and to carry out their wishes
all the time. Their purity and beauty will make them appear like pearls
which were preserved in shells andْ have come out to serve them. The
ٌ ُ َ ٌُُْ
people of Arabia use the simile ‫ ﻟﺆﻟﺆ ﻣﻜﻨﻮن‬to depict the ultimate elegance
and finesse of something. The style of the Qur’ān shows that the
Almighty will create these young boys for this purpose. Some people
hold a different view; however, there is no argument to support their
view. Hence, there is no need to criticize it.
َ َُ َ ََ ْ َ ََ ْ ُ ُ ْ َ ََََْ
21
(٢٥) ‫ﻳﺘﺴﺎءﻟﻮن‬ ‫ﻧﻌﺾ‬
ٍ ‫وأﻗﺒﻞ ﻧﻌﻀﻬﻢ ﺒﻟ‬
After being united in Paradise, just as the passengers of a long and
arduous journey inquire after one another, in a similar manner, the
dwellers of Paradise will anxiously turn to each another and inquire what
happened. They will ask each other how the journey was, how many
gruelling inclines they had to climb, how they reached their destination

20. And there shall wait upon them young boys like pearls preserved.
21. They will turn towards one another asking about each other.
Sūrah Tūr 22
and how they found their family united with them.

َ ْ ُ َ َْ َُْ ُ ُ َ
22
(٢٦) ‫ﻣﺸﻔﻘﻦﻴ‬
ِِ ‫أﻫﻠﻨﺎ‬
ِ ‫ﻗﺎﻟﻮا ِإﻧﺎ ﻛﻨﺎ ﻗﺒﻞ ِﻲﻓ‬
Those who answer will say that before this, in the previous world, they
remained fearful for their family and were concerned for their fate in the
same manner they were concerned for their own fate. They will express
that they were never overcome with pride at the status of their family and
tribe and did not think that whatever they were blessed with in that world
was their right by birth by virtue of belonging to a specific tribe, and that
no one could snatch it away from them. They will go on to say that they
always kept the Hereafter in consideration and continued to pray to the
Almighty that He raise them in the Hereafter as the leaders of the
righteous and not as leaders of the defiant. They will further say that they
always impressed upon their children to adhere to the prayer, pay zakāh
and remain fearful of God and to live and die while practicing the true
religion.
َ َ َ َ ََْ َ ُ
َ َ َ ‫ووﻗﺎﻧﺎ‬ ََ
23
ِ ُ
(٢٧) ‫اﻟﺴﻤﻮم‬ ‫ﻋﺬاب‬ ‫ﻓﻤﻦ اﷲ ﻋﻠﻴﻨﺎ‬
These words are a continuation of their speech: they will affirm that as
a reward for remaining fearful and anxious, the Almighty looked upon
them with favour and united their children with them in Paradise and
protected them from the scorching winds of Hell. The word ‫ﺴﻤﻮم‬ِ ُ ‫ اﻟ‬refers
to “hot wind and the flame of fire”. This style of speech is an ultimate
expression of God’s favours and blessings. The implied meaning is that
God will even keep them away from hot winds not to speak of Hell.

ُّ َ ْ ‫ﻫﻮ‬
ُ ِ ‫اﻟﺮﺒ‬
(٢٨) ‫اﻟﺮﺣﻴﻢ‬ َ ُ ‫إﻧﻪ‬ ُ ُ َْ َُْ ْ
ُ ‫ﻋﻮه‬ ُ
ِ ‫ِإﻧﺎ ﻛﻨﺎ ِﻣﻦ ﻗﺒﻞ ﻧﺪ‬
24

َ ْ ُ َ َْ َُْ ُ ُ َ
This verse is connected to verse 26 earlier: ‫ﻣﺸﻔﻘﻦﻴ‬
ِِ ‫أﻫﻠﻨﺎ‬
ِ ‫ﻗﺎﻟﻮا ِإﻧﺎ ﻛﻨﺎ ﻗﺒﻞ ِﻲﻓ‬.
The implied meaning being that these people on the one hand remained
among their families while remaining fearful for them and on the other
beseeched God alone whether in the state of fear or hope or expectancy.
Except Him, they neither invoked anyone nor associated partners with
Him. The contents of verse 28 should have been placed after verse 26
above; however, to immediately express the favours and blessings of

22. Saying: Before this, we remained fearful about our families.

23. So the Almighty has been gracious to us and has delivered us from the
agony of the punishment of Hell.
24. We used to invoke only Him before. Indeed, He is the keeper of His
promises, Ever-Merciful.
Sūrah Tūr 23
God, verse 27 was juxtaposed in between. The eloquence in deferring the
words of verse 28 is that the real factor for the success of a person in the
Hereafter is the belief of tawhīd. A person who protected it will be
worthy of God’s favours and a person who distorted will doom himself.
The dwellers of Paradise will express the fact that they were firmly
grounded in their belief and for this reason, the Almighty looked upon
them with favour. ْ
َ ُ ‫إﻧﻪ‬
ُّ َ ‫ﻫﻮ‬
ُ ِ ‫اﻟﺮﺒ‬
The words ‫اﻟﺮﺣﻴﻢ‬
ُ will be spoken by them to express their utter
ِ
gratefulness at being blessed with such favours: the Almighty is true to
His promises and very merciful for not only has He fulfilled all the
promises He made to His people, He has blessed them with even more
favours. I have already presented my research on the word ‫ﺑﺮ‬ ّ َ at a
relevant place of this tafsīr. When this word is used as an adjective for
the Almighty, it means that He will fulfil all the promises He made to
His creatures. Veracity and loyalty form the spirit of this word. The word
‫رﺣﻴﻢ‬
ِ qualifies the fact that He not only fulfils promises, He forgives the
mistakes of people and blesses them with further favours.

Section II: (Verses 29-49)

In the succeeding verses, the Prophet (sws) is encouraged: He is told

that he should keep reminding people through the Qur’ān while
disregarding their nonsensical talk; people who are adamant in denying
him are only inviting their own doom. In this regard, in order to silence
the objections of the Prophet’s adversaries, answers are also given to
which the word ‫ﺧﻮض‬ ْ َ has referred to in the previous section. These
babbles are called an intrigue by the Qur’ān and the Prophet (sws)
assured that they will not be able to harm in any way the call to the true
faith; in fact, this stratagem will go against them. At the end, the Prophet
(sws) is assured that the greatest of miracles will not be able to convince
them. They will only be convinced on the Day of Judgement. At that
time, their helplessness will become evident to them from every aspect.
So the Prophet (sws) should wait for the decision of His Lord with
patience and to acquire this patience as much as he can he should glorify
Him as much as possible.
In the light of this background, readers may now proceed to read these
verses.

َ َ ُ َُ َْ َ ِّ َ َ ْ َ َ َ َ ْ ِّ َ َ
Text and Translation
ُ َ َ ‫ﺷﺎﻋﺮ‬
ٌ ََ
ُ ْ َ ‫وﻻ‬ َ
‫ﺑﻪ‬
ِِ ‫ﻏﺮﺘﺑﺺ‬ ِ ‫ﻓﻘﻮﻟﻮن‬ ‫أم‬ ( ٢٩ ) ‫ﺠﻣﻨﻮن‬
ٍ ‫ﺑﻜﺎﻫﻦ‬
ٍِ ِ ‫رﺑﻚ‬ ‫ﺑﻨﻌﻤﺖ‬
ِ ِ ِ ‫ﻓﺬﻛﺮ ﻓﻤﺎ أﻧﺖ‬
 24
ْ ُ ُ ُ ْ َ ‫أم‬
Sūrah Tūr
‫أﺣﻼﻣﻬﻢ‬ ُ ُ َ ْ َ ‫ﺗﺄﻣﺮﻫﻢ‬ َْ َ ِّ َ َ ُ ْ ‫ﻣﻦ‬
(٣١) ‫اﻟﻤﺮﺘﺑﺼﻦﻴ‬ َ ِّ ‫ﻣﻌﻜﻢ‬ ُ َ َ ِّ َ ُ َ َ ْ ُ
‫ﻓﺈ‬ ُ َ ْ ‫رﻳﺐ‬ َ َْ
ِ ِ ‫( ﻗﻞ ﺗﺮﺑﺼﻮا‬٣٠) ‫اﻟﻤﻨﻮن‬ ِ
ْ ِّ َ َُْْ َ َ ُ ُْ َ َ ََ َ ُ َُ َْ َ ُ ٌَْ ْ ُ َْ َ َ
‫ﻣﺜﻠﻪ‬
ِ ِ ‫ﺤﺑﺪﻳﺚ‬ ٍ ِ ِ ‫( ﻓﻠﻴﺄﺗﻮا‬٣٣) ‫ﻳﺆﻣﻨﻮن‬ ِ ‫( أم ﻓﻘﻮﻟﻮن ﻳﻘﻮ ُ ﺑﻞ ﻻ‬٣٢) ‫ِﺑﻬﺬا أم ﻫﻢ ﻗﻮم َﻃﺎﻏﻮن‬
َُ َ َْ َ ُ َْ ُ ُ ْ َ ْ َ ْ َ ْ ُ ُ َْ َ َ ‫ﺎﻛﻧﻮا‬ ُ َ
‫( أم ﺧﻠﻘﻮا‬٣٥) ‫اﺨﻟﺎﻟﻘﻮن‬ ِ ‫ٍء أم ﻫﻢ‬ ‫ﻟﺮﻴ‬
ِ ‫ﻣﻦ‬ ِ ‫ﺧﻠﻘﻮا‬ ِ ‫( أم‬٣٤) ‫ﺻﺎدﻗﻦﻴ‬ ِِ ‫ِإن‬
ْ
َ ُ ْ َ ُ ُ ُ ْ َ ِّ َ ُ َ َ ْ ُ َ َ ْ َ َ ُ ُ َ َ ْ َ ْ
‫اﻟﻤﺼﻴﻄﺮون‬ ‫ﺧﺰاﺋﻦ رﺑﻚ أم ﻫﻢ‬ ِ ‫( أم ِﻋﻨﺪﻫﻢ‬٣٦) ‫ﻳﻮﻗﻨﻮن‬ ِ ‫اﻟﺴﻤﺎوات َواﻷرض ﺑﻞ ﻻ‬ َ َ
ِ ِ
ُ‫اﻛ َﻨﺎت‬ َ ْ ُ َ ‫أم‬ َْ ُّ َ ْ ُ ُ ُ َ ْ ُ َْْ َ َ ُ َ ْ َ ٌ ُ ْ َُ ْ َ
(٣٨) ‫ﻣﺒﻦﻴ‬ ٍ ِ ‫ﺑﺴﻠﻄﺎن‬
ٍ ِ ‫ﻣﺴﺘﻤﻌﻬﻢ‬ ِ ‫ﻓﻠﻴﺄت‬
ِ ‫ﻓﻴﻪ‬
ِ ِ ‫ﻳﺴﺘﻤﻌﻮن‬ ِ ‫( أم ﻟﻬﻢ ﺳﻠﻢ‬٣٧)
ْ ُ َ ‫اﻟﻐﻴﺐ‬ ْ
ُ ْ َ ‫ﻋﻨﺪﻫﻢ‬ ُ ُ َ ِ ‫أم‬ ْ َ ُ
َ َ ْ ُّ َ ْ ِّ ُ َ ً ْ ْ ُ ْ ْ َ ُ َ َ َ َ َُْ ُ ُ َ َ
‫ﻓﻬﻢ‬ (٤٠) ‫ﻣﻐﺮم ﻣﺜﻘﻠﻮن‬ ٍ ‫ﻓﻬﻢ ﻣﻦ‬ ‫( أم ﺗﺴﺄﻟﻬﻢ أﺟﺮا‬٣٩) ‫اﻛﻨﻮن‬ ‫وﻟﻜﻢ‬
َ
ُ ْ ٌ ‫ﻟﻬﻢ إ‬ َ َ
ْ ُ ‫أم‬ ْ َ ْ
َ ُ َ ُ ُ ََُ َ َ ًْ َ ُ ُ ْ َ َ َ ُُ ْ َ
ِ ‫ﻟﺮﻴ‬
‫اﷲ‬ ِ (٤٢) ‫اﻟﻤﻜﻴﺪون‬ ِ ‫ﻳﺮﻳﺪون ﻛﻴﺪا ﻓﺎ ِ ﻳﻦ ﻛﻔﺮوا ﻫﻢ‬ ِ ‫( أم‬٤١) ‫ﻳﻜﺘﺒﻮن‬
ٌ َ َ ُ َُ ً َ َ َ ِّ ‫ﻛﺴﻔﺎ‬ ً ْ ْ َ َ ‫( َو ن‬٤٣) ‫ﻮن‬ َ ُ ُْ َ َ َ ْ ُ
‫ﺳﺤﺎب‬ ‫ﺳﺎﻗﻄﺎ ﻓﻘﻮﻟﻮا‬ ِ ‫ﻣﻦ اﻟﺴﻤﺎء‬ ِ ‫ﻳﺮوا‬ ِ ‫ﻳﺮﺸ‬
ِ ‫اﷲ ﻗﻤﺎ‬ ِ ‫ﺳﺒﺤﺎن‬
ْ ُ ْ َ ‫ﻓﻐﻲﻨ‬ ُْ َ َ َْ َ َُ ْ ُ ُ ُ َ ْ َ ‫ﻳﻼﻗﻮا‬ ُ َُ َ ْ ُْ َ َ ٌ ُ ْ
‫ﻗﻨﻬﻢ‬ ِ ‫( ﻳﻮم ﻻ‬٤٥) ‫ﻳﺼﻌﻘﻮن‬ ‫ﻓﻴﻪ‬
ِ ِ ‫ﻳﻮﻣﻬﻢ ا ِ ي‬ ‫( ﻓﺬرﻫﻢ ﺣ‬٤٤) ‫ﻣﺮﻛﻮم‬
ْ ُ َ َ ْ َ ‫وﻟﻜﻦ‬ ََ َ َ َ ُ ً َ َ َُ َ َ َ ُ َ ُ ْ ُ ََ ًْ َ ْ ُ ُ ْ َ
‫أﻛﺮﺜﻫﻢ‬ ِ ‫ذﻟﻚ‬ ِ ‫ﻟﺜﻳﻦ ﻇﻠﻤﻮا ﻋﺬاﺑﺎ دون‬ ِ ِ ‫( َو ِن‬٤٦) ‫ﻳﻨﺮﺼون‬ ‫ﻛﻴﺪﻫﻢ ﺷﻴﺌﺎ وﻻ ﻫﻢ‬
ُ ُ َ ‫ﺣﻦﻴ‬ َ ‫رﺑﻚ‬ َ ِّ َ ْ َ ْ ِّ َ َ َ ُ ْ َ َ َ ِّ َ ْ ُ ْ ْ َ َ َ ََُْ َ
(٤٨) ‫ﻳﻘﻮم‬ ِ ‫ﺤﺑﻤﺪ‬
ِ ِ ‫ﺑﺄﻗﻴﻨﻨﺎ وﺳﺒﺢ‬ ِ ِ ‫ﻓﺈﻧﻚ‬ ِ ‫ﺤﻟﻜﻢ رﺑﻚ‬ ِ ِ ‫واﺻﺮﺒ‬ ِ (٤٧) ‫ﻓﻌﻠﻤﻮن‬ ‫ﻻ‬
َ َ ْ ‫ﻓﺴﺒﺤﻪ َو‬ ُ ْ ِّ َ َ ‫اﻟﻠﻴﻞ‬ ْ َ َ
(٤٩) ‫اﺠﺠﻮم‬ِ ُ ُّ ‫دﺑﺎر‬ ِ ِ ‫وﻣﻦ‬
ِ
Therefore, keep reminding. By the grace of your Lord you are no
soothsayer or one possessed. Do they say that he is a poet for whom we
await an adverse turn of fortune? Tell them: “Wait and I shall also wait
with you.” Does their intellect prompt them to say this or are they a
people rebellious? Do they say that he himself has concocted the
Qur’ān? In fact, they do not want to accept faith. Then let them produce
a scripture like it, if they are truthful. (29-34)
Have they been created without any creator or are they their own
creators? Have they created the heavens and the earth? In fact they do
not have conviction. (35-36)
Do they alone have the treasures of your Lord or are in charge of
them? Do they have a ladder climbing which they overhear the secrets of
the heavens? If this is so, then let their listener bring a clear proof. Is it
that He has daughters whilst you have sons? (37-39)
Do you ask a reward from them that they are burdened with its
penalty? Do they have knowledge of the Unseen; thus they write it down
themselves? Do they intend to contrive a plot? Then they should
remember that those who have disbelieved shall themselves be trapped in
it. Do they have a god besides Allah? Exalted is Allah above what they
associate with Him. (40-43)
And even if they see a fragment of the heavens falling down they
Sūrah Tūr 25
would say: “A heap of clouds.” So leave them alone till they encounter
their Day when they shall stand taken aback. The Day when their guiles
will be of no avail to them, nor will they be helped. (44-46)
And for these wrongdoers, there is another punishment besides this but
most of them know it not. And wait patiently for your Lord’s decree.
Indeed, you are before Our eyes. And glorify your Lord and praise Him
when you rise and glorify Him in the night also and at the declining of
the stars too. (47-49)

َ ِّ َ َ ْ َ َ َ َ ْ ِّ َ َ
Explanation
ََ
ُ ْ َ ‫وﻻ‬ َ
25
(٢٩) ‫ﺠﻣﻨﻮن‬
ٍ ‫ﺑﻜﺎﻫﻦ‬
ٍ ِ ِ ‫رﺑﻚ‬ ‫ﺑﻨﻌﻤﺖ‬
ِ ِ ِ ‫ﻓﺬﻛﺮ ﻓﻤﺎ أﻧﺖ‬
The word ‫ ف‬shows that the succeeding verse is a corollary of what has
been mentioned earlier. The Qur’ānic warning about the punishment is
substantiated in the previous verses. After that, the Prophet (sws) is
addressed to assure him that he should continue to do whatever he is
doing to remind them. He should not care about the allegations and
reproaches of the enemy. If they call him a soothsayer or a mad man,
then let them utter such nonsense. With the grace of His Lord, he is
neither a soothsayer nor a man possessed.
َ ِّ َْ
The words ‫ﺑﻨﻌﻤﺖ َرﺑﻚ‬
ِ ِ ِ actually provide an argument: it is not that the
blessings and favours of God he enjoys are something which cannot be
seen by others. What relationship do the words of wisdom and
cognizance he utters on behalf of God have with the nonsensical
utterances of the soothsayers? Do the soothsayers possess even a tiny
speck of the character he has? He is a perfect embodiment of truth and
righteousness whereas the soothsayers are liars and cheats. He receives
from the Holy Spirit while the soothsayers eavesdrop to hear inspirations
from the devils and in this too they make a false display. Similarly, those
who call him an insane person are insane themselves. Who else can be
more sane, vigilant and wise than him?
This allegation on the Prophet (sws) by his adversaries was totally
against the calls of their conscience; for this reason, there was no need to
present many arguments for its refutation. Its unfounded nature was
absolutely evident on those who were making these allegations. They
would make up such things only to fool their masses. I have explained all
the essential aspects of this behaviour in the tafsīr of Sūrah Shu‘arā’.
Readers may look it up.

25. Therefore, keep reminding. By the grace of your Lord you are no
soothsayer or one possessed.
Sūrah Tūr 26
َ ِّ َ َ ُ ْ ‫ﻣﻦ‬ ُ َ َ ِّ َ ُ َ َ ْ ُ
َ ِّ ‫ﻣﻌﻜﻢ‬ ُ َ ْ ‫رﻳﺐ‬ ُ َ َ ‫ﺷﺎﻋﺮ‬
َ ْ َ ‫ﻏﺮﺘﺑﺺ ﺑﻪ‬ َ ُ َُ َْ
ٌ ِ َ ‫ﻓﻘﻮﻟﻮن‬
26
(٣١) ‫اﻟﻤﺮﺘﺑﺼﻦﻴ‬
ِ ‫ﻓﺈ‬
ِ ‫ﺗﺮﺑﺼﻮا‬ ‫ﻗﻞ‬ (٣٠) ‫اﻟﻤﻨﻮن‬
ِ ِ ِ ‫أم‬
This is the answer to their second allegation: they regard the Prophet
(sws) to be a poet and hope that just as many poets presented their
compositions and then became part of the past, the vicissitudes of time
will one day destroy him too; if such people are waiting for this to
happen, then the Prophet (sws) should tell them that they can keep on
waiting and that he will wait too for the warnings he is sounding them to
materialize or see whether what they are dreaming of comes true.
If the adversaries of the Prophet (sws) called him a poet, then, as I have
explained at many places in this tafsīr, the reason for this was not that
they in fact regarded him to be a poet; they would do this to reduce the
effect caused by the potent and eloquent style of the Qur’ān on the hearts
of people as a result of which they were being overawed and were being
led to believe in its divinity. These people wanted to assure the masses
that the force found in the Qur’ān was the same as the one found in the
compositions of their poets; hence, they should not consider it to be
divine and live in the fear of a promised doom nor should they lose hope
in their ancestral religion; just as their own poets became very famous in
their times but their fame as well as their poetry was lost to posterity,
similarly, for some time this person’s (the Prophet’s) eloquence and
articulacy will cause ْ a stir; but soon this rise will have a fall.
َ ِّ َ َ ُ َ ِّ ُ َ َ ِّ َ ُ َ َ ْ ُ
The words ‫اﻟﻤﺮﺘﺑﺼﻦﻴ‬ ِ ‫ ﻗﻞ ﺗﺮﺑﺼﻮا ﻓﺈِ ﻣﻌﻜﻢ ﻣﻦ‬say that if these people are
waiting for it, then the Prophet (sws) should tell them to wait as well and
that he too is waiting to see whether their foolish desire is fulfilled or
what the Almighty ْ is threatening them with materializes.
ُ َ ْ َْ َ َ َ
ْ ُ َ ‫ﻋﻠﻴﻬﻢ‬
The word ‫اﻟﻤﻨﻮن‬
ِ means ‫( ا ﻫﺮ‬time). There is an idiom ‫اﻟﻤﻨﻮن‬ ِ ‫دار‬
which means ْ “he became prey to the misfortunes of time”. The
expression ‫اﻟﻤﻨﻮن‬
ُ َ ‫رﻳﺐ‬ َ ْ َ means the “mishaps of time”.
ِ
The Qur’ān has refuted this allegation of the adversaries in detail in
Sūrah Shu‘arā’. In that sūrah, the Qur’ān has presented a certain criteria
on the basis of which every sensible person can decide whether the
Qur’ān and its presenter can be compared with poetry and poets. I have
tried to elaborate upon all of its aspects there.

َ ُ ٌ َْ ْ ُ ْ َ َ َ ُ ُ َ ْ َ ْ ُ ُ َُْ ْ َ
27
(٣٢) ‫ﻗﻮم َﻃﺎﻏﻮن‬ ‫أم ﺗﺄﻣﺮﻫﻢ أﺣﻼﻣﻬﻢ ِﺑﻬﺬا أم ﻫﻢ‬
There are only two options: either their intellect is guiding them not to
regard the Prophet (sws) as God-sent and to regard him as a soothsayer,

26. Do they say: that he is a poet for whom we await an adverse turn of
fortune? Tell them: “Wait and I shall also wait with you.”
27. Does their intellect prompt them to say this or are they a people rebellious?
Sūrah Tūr 27
poet or mad person or that these people because of their haughtiness are
not willing to accept what he is calling them to and thus are finding
excuses for this rejection. The implication is that the first of these
options is very unlikely. How can a sensible person regard the Prophet
(sws) who is an embodiment of veracity, truthfulness, sensibility and
seriousness and who is wise, dedicated to his cause, a true believer and
submitter to God to be a mad person or a poet? If a person is audacious
enough to make such claims, it only means that he is devoid of any
sense. In other words, it is their haughtiness which is inducing them to
say such things; their intellect has no role in it.

َ َ ُ َ ْ ِّ َ َُْْ َ َ ُ ُْ َ َ ََ َ ُ َُ َْ
28
(٣٤) ‫ﺻﺎدﻗﻦﻴ‬
ِ ِ ‫ﻣﺜﻠﻪ ِإن ﺎﻛﻧﻮا‬ ِ ‫أم ﻓﻘﻮﻟﻮن ﻳﻘﻮ ُ ﺑﻞ ﻻ‬
ٍ ِ ِ ‫( ﻓﻠﻴﺄﺗﻮا‬٣٣) ‫ﻳﺆﻣﻨﻮن‬
ِ ِ ‫ﺤﺑﺪﻳﺚ‬
Mentioned here is another of their allegations and its answer: they say
that the Prophet (sws) has fabricated the Qur’ān and to falsely claim the
status of prophethood, he says َ that it has been revealed by the Almighty
ََ
through His angel. The verb ‫ ﻳﻘﻮل‬means to falsely accuse someone. At
ُ َْ َْ
other places, the expression is used to convey this meaning is ‫ﺑﻞ اﻓﺮﺘاه‬. In
other words, their opinion is that though the Prophet (sws) has fabricated
this Book yet to deceiveْ the masses it is claimed that it is from God.
َ ُ ُْ َ
The words ‫ﻳﺆﻣﻨﻮن‬ ِ ‫ ﺑﻞ ﻻ‬express the reality: this allegation of theirs is
also against the call of their conscience. They are fully certain that the
Prophet (sws) has not authored this book; they know full well that such a
discourse can neither be produced by him nor by anyone else; however,
they do not want to profess faith in it; for this reason in order to hide
their crime they are making such lame excuses. In my opinion, the verb
here expresses intention. Several examples of such usage have been
َ َُْْ َ
indicated earlier on in this tafsīr.
َ
The words ‫ﺻﺎدﻗﻦﻴ‬
َ ُ َ ْ ِّ
ِ ِ ‫ﻣﺜﻠﻪ ِإن ﺎﻛﻧﻮا‬
ِ ِ ‫ﺤﺑﺪﻳﺚ‬
ٍ ِ ِ ‫ ﻓﻠﻴﺄﺗﻮا‬challenge them in response to
their allegation: if they really think that this Book has been produced by
the Prophet (sws), then they should produce such a discourse from the
poets and orators of the past or even sit together themselves and produce
something in response.
It should be kept in consideration that the Qur’ān has given this answer
in response to the Quraysh and it was totally befitting for this occasion;
however, this challenge stands even today. The rejecters of the Qur’ān
have neither been able to produce something like it from their literary
and religious treasures of the past nor have they produced something
similar themselves nor did anything come to the forefront in later history

28. Do they say that he himself has concocted the Qur’ān? In fact, they do not
want to accept faith. Then let them produce a scripture like it, if they are truthful.
Sūrah Tūr 28
which can be called an answer to this challenge. For non-Arabian
nations, this challenge is not direct; however, they too can test their
mettle and see whether they can bring forth something of this calibre or
not. It must also be kept in consideration that this challenge of the
Qur’ān is not just from one aspect; it is an over all challenge as a
scripture of guidance. It is possible that a nation claims that there is no
poet or orator of the calibre of their own poets or orators; however, in the
first place, this claim is debatable because another nation can make this
claim in favour of its literati. However, even if this claim is accepted it
can, at best, be an acknowledgement of its superiority in one skill which
no one can present as an evidence for him being a prophet nor can
anyone accept him as a prophet or a messenger on this basis.

َ َْْ َ َ َ َُ َ َْ َ ُ َْ ُ ُ ْ َ ْ َ ْ َ ْ ُ ُ َْ
‫واﻷرض َﺑﻞ ﻻ‬ ‫اﻟﺴﻤﺎوات‬
ِ ‫( أم ﺧﻠﻘﻮا‬٣٥) ‫اﺨﻟﺎﻟﻘﻮن‬
ِ ‫ٍء أم ﻫﻢ‬ ‫ﻟﺮﻴ‬
ِ ‫ﻣﻦ‬ ِ ‫ﺧﻠﻘﻮا‬
ِ ‫أم‬
َ ُ ُ
29
(٣٦) ‫ﻳﻮﻗﻨﻮن‬
ِ
After answering the allegations and objections of the disbelievers, a few
questions are raised: if they do not believe in the Hereafter or in divine
punishment, they should speak up and say whether they have been created
without a creator or whether they are their own creators. They should,
moreover, tell whether they have created the heavens and the earth?
It should be kept in consideration that the Idolaters of Arabia regarded
God to be their creator as well as that of the heavens and the earth. By
posing this question to them, the Qur’ān has in fact asked them that if
they regard God Almighty to be their own creator as well as that of the
heavens and the earth, then why do they consider His punishment and
His Day of reward and punishment to be improbable? Do they think that
after creating them once, the Almighty is not capable of creating them
again? If this is what they think, then this is outright foolishness. If
someone can create them the first time, he is all the more capable of
creating them again.
Similarly, they should also think that when they are not their own
creators and in fact someone else has created them who has also arranged
for their livelihood and sustenance, then is it possible that He let them go
scot-free and never ask them one day whether they fulfilled the objective
for which He created them?
On these very grounds, they should also reflect on the fact that they
have neither created the heavens below which they live nor the earth
above which they live – the heavens and the earth and the blessings

29. Have they been created without any creator or are they their own creators.
Have they created the heavens and the earth. In fact they do not have conviction.
Sūrah Tūr 29
found in them and between them they benefit from. So, do they not owe
any obligation to Him who has created them and will not they be held
accountable for their attitude in the house He has built for them?
Similarly, they should also reflect on the fact that when neither the
earth has been created by them nor have the heavens, then on what
backing have they become fearless of the Creator of the heavens and the
earth? He can shake and jolt the earth whenever He wants to and they
will be totally ravaged. Also, whenever He wants, He can unleash on
them tempestuous winds, hailstorms and hurl stones on them and totally
destroy them in the blink of an eye.
َ ُ ُ َ
The word ‫ﻳﻮﻗﻨﻮن‬ِ ‫ ﺑﻞ ﻻ‬unveil the real reason behind their evasion and
rejection: they do accept and acknowledge all the principal factors which
necessitate the advent of the Hereafter and the reward and punishment
that will take place on that day and do not dare to negate any of these;
however, at the same time, they do not believe that they are worthy of
divine punishment and that if they do not mend their ways, they will, one
َ ُ ُ
day be afflicted by it. Here the object of the verb ‫ﻳﻮﻗﻨﻮن‬ِ which could be
‫ ﺑﺎﻵﺧﺮة‬or ‫ ﺑﺎﻟﻌﺬاب‬is suppressed because of clear contextual indications.
I have been explaining at various places in this tafsīr that the Quraysh
were not absolute rejecters of the Hereafter; they regarded it to be
improbable. They believed that the Day of Judgment and the reward and
punishment which would take place on that Day was a mere folk tale,
and secondly, if there was some truth in it, then it was so far off that they
did not need to worry about it. Thirdly, if ever it came, the intercession
of their deities would protect them from God’s punishment. Similarly,
they also did not believe in the worldly punishment which the Qur’ān
was warning them of if they rejected the truth. They regarded their
existing status of affluence to be an argument in support of the veracity
of their beliefs and deeds. They reckoned that if they really deserved
punishment as per the opinion of the Prophet (sws) and his companions,
why were they be more affluent and resourceful in this world than the
Prophet (sws) and his companions? The situation should have been
totally the opposite.
If one reflects on this mental state of theirs, one can conclude that this
primarily is a state of disbelief. There was no option for them to run
away from the reality. All premises which necessitated it were known
and substantiated and the Qur’ān had also recounted these to them.
However, since accepting them was against their desire, they would try
to look ignorant. They were not convinced fully that such an incident
would take place one day.
Further reflection will also reveal the fact that just as the Quraysh were
Sūrah Tūr 30
afflicted with this malady of disbelief, in a similar manner, many
Muslims today are afflicted with it. These Muslims do not reject the
Hereafter and its reward and punishment; however, their lives bear
witness to the fact that they do not have conviction in these things. If this
lack of conviction on their part is analyzed, one can see that they too
have been misled by similar notions as the Idolaters of Arabia were.
َ ُ ْ َ ُ ْ ُ ُ ْ َ َ ِّ َ ُ َ َ ْ ُ َ ْ َ
30
(٣٧) ‫اﻟﻤﺼﻴﻄﺮون‬
ِ ‫ﺧﺰاﺋﻦ رﺑﻚ أم ﻫﻢ‬ ِ ‫أم ِﻋﻨﺪﻫﻢ‬
A question similar to the one posed in the previous two verses is posed
here: If they are not the Creators of the heavens and the earth, are they
the owners of the treasures of the Prophet’s Lord or are they wholly
solely in charge of them so that they need not worry about God’s grasp?
The implication is that just as they cannot claim to be the Creators of the
heavens and the earth, they also cannot claim that the Almighty has
given His treasures of sustenance and favours in their custody or has
deputed them on their distribution so that they can withhold them from
whomever they want to. Moreover, why do they think in their conceit
that they cannot be seized by God or that they will not be deprived of the
luxuries they are enjoying in this world or in the Hereafter? If ever it
comes, who can deprive them of these luxuries? The Qur’ān at various
places has referred to this vanity of the Quraysh and other affluent
people of previous nations in that they regarded their affluence to be
their birthright and for this reason they showed indifference to the
warnings of the Prophet (sws). It is this devilish notion of theirs which is
refuted: when they are neither the owners of God’s treasures nor are
deputed on their distribution, why are they in this craze? Whenever God
wants, He can strip them of this affluence in the blink of an eye and grant
it to those whom they do not regard to be its worthy recipients.
This thing has been asserted in the Qur’ān by addressing the arrogant
among the Quraysh who would object that if God was to send a human
being as His messenger, then He would have selected some rich person
of Makkah or Tā’if and not a poor and destitute person like Muhammad
(sws). They would similarly contend that had the religion he was calling
them to been of divine origin, the Almighty would have selected them to
be its bearers and not the poverty-stricken, the penniless and the slaves
who did not possess worldly favours or respect. This verse also
effectively refutes this haughtiness of these arrogant people.

30. Do they alone have the treasures of your Lord or are in charge of them?
 31
ُّ َ ْ ُ ُ ُ َ ْ ُ ْ َ ْ َ
Sūrah Tūr
َ ُ َ ْ َ ٌ ُ ْ َُ ْ َ
31
(٣٨) ‫ﻣﺒﻦﻴ‬
ٍ ِ ٍ‫ﺑﺴﻠﻄﺎن‬ِ ‫ﻣﺴﺘﻤﻌﻬﻢ‬
ِ ‫ﻓﻠﻴﺄت‬
ِ ‫ﻓﻴﻪ‬
ِ ِ ‫ﻳﺴﺘﻤﻌﻮن‬
ِ ‫أم ﻟﻬﻢ ﺳﻠﻢ‬
The implied meaning of this verse is: what is the basis of their
thinking that they will continue to enjoy the luxuries of life in this world
and if ever the Hereafter comes, they will remain superior to others? Do
they have a ladder which they can climb and on it listen to God’s
decisions in their favour? Is some other Book revealed to them in which
all their desires and wishes are written? Has the Almighty given them
His written acquittal so that they can indulge in whatever mischief they
want to and He will neither hold them accountable in this world nor in
the Hereafter? If such a piece of information has been divulged to them
by a divine informer, they should present clear evidence in support of it.
Here what is stated has been stated rather concisely. Sūrah Qalam
comprehensively deals with this subject. I have interpreted this verse in
the light of Sūrah Qalam. Therefore, cited below are its relevant verses to
dispel the notion that while interpreting this verse I have gone to
needless lengths:
ََْ ٌ َ َْ ْ ُ َ ْ َ َ ْ ُ َ َ َ ََ ْ ُ َ َ ْ ُُ َْ ٌ َ ْ ُ َ َْ
‫أﻓﻤﺎن َﻋﻠﻴﻨﺎ‬ ‫ﻓﻴﻪ ﻟﻤﺎ ﻓﺘﺨﺮﻴون أم ﻟﻜﻢ‬ ِ ِ ‫ﻓﻴﻪ ﺗﺪرﺳﻮن ِإن ﻟﻜﻢ‬ ِ ِ ‫أم ﻟﻜﻢ ِﻛﺘﺎب‬
ٌ َ َ َ ْ ُ ُّ َ ُ ْ َ َ ْ ُ ُ ْ َ َ َ ْ ُ َ َ َ ْ ْ َ ‫ﺑﺎﻟﻐﺔ َإﻰﻟ‬
ٌَ َ
(٤٠-٣٧ :٦٨) ‫زﻗﻴﻢ‬
ِ ‫ﺑﺬﻟﻚ‬ ِ ِ ‫اﻟﻘﻴﺎﻣﺔ ِإن ﻟﻜﻢ ﻟﻤﺎ ﺤﺗﻜﻤﻮن ﺳﻠﻬﻢ ﻛﻓﻬﻢ‬ ِ ِ ‫ﻳﻮم‬ ِ ِ ِ
Have you a scripture in which you read that you will have whatever
you desire? Or have you oaths with Us binding till the Day of
Judgement that you will have what you yourselves ordain? Ask if
any of them will take responsibility of this? (68:37-40)

In the verse under discussion, as per linguistic principles, there are a

few instances of ellipses. If they are unveiled the whole discourse would
be something to the effect: ‫أم ﻬﻟﻢ ﺳﻠﻢ ﻣﻨﺼﻮب إﻰﻟ اﻟﺴﻤﺎء ﻳﺴﻤﻌﻮن ﺻﺎﻋﺪﻳﻦ ﻓﻴﻪ‬
(do they have a ladder which is resting again the sky climbing which they
can eavesdrop). It is evident from this that man, for his guidance, needs
divine revelation. Now either every person should provide evidence that
he has the means to receive divine revelation. And if every person cannot
make this claim and obviously he cannot, then it is incumbent upon him
to trust the guidance of those who have these means.
َ َُْ ُ ُ َ َ ُ ََْ َُ ْ َ
32
(٣٩) ‫أم اﻛﻨﺎت وﻟﻜﻢ اﻛﻨﻮن‬
The implication of this verse is that if none of the options mentioned

31. Do they have a ladder climbing which they overhear the secrets of
heaven? If this is so then let their listener bring a clear proof.
32. Is it that He has daughters whilst you have sons?
Sūrah Tūr 32
above is the case, then is their conceit based on their intercessors in that
they are their protectors not only in this world but also in the Hereafter?
If this is the case, then to bring to light the baselessness of their claim
only this much is enough that they contend daughters for God whereas
they themselves like sons and hate daughters. In other words, if they
were not led to reflect on the fact that no one can be God’s associate or
partner, then at least in keeping with an obvious requirement of human
nature they should not have liked a thing for God which they disliked for
themselves. However, they were guilty of compound foolishness: in the
first place, they imputed partners to God without having any grounds to
do so, and in the second place whatever they associated with God they
did not like to be associated to them.
It needs to be kept in mind that to the Idolaters of Arabia, the highest
status was occupied by three deities whom they thought to be beloved
daughters of God and who could convince Him to do whatever they
wanted. In Sūrah Najm, the forthcoming sūrah, they are mentioned in
detail in the following words:
ٌ َ ْ ً َ ْ َ ُ ْ َُ َ ُ َ ُ ُ ََ َ ْ ُ ْ ََ َ َََ ُ ْ َ ‫اﻟﻼت‬
َ ُ ََََُْ
‫ﻗﺴﻤﺔ‬ ‫إذا‬
ِ ِ ِ ‫ﺗﻠﻚ‬ ‫اﻷﻧ‬ ‫و‬ ‫ﻛﺮ‬ ‫ا‬ ‫أﻟﻜﻢ‬ ‫اﻷﺧﺮى‬ ‫اﺨﻛﺎﺨﻛﺔ‬
ِ ‫وﻣﻨﺎة‬ ‫واﻟﻌﺰى‬ ‫أﻓﺮأﻓﺘﻢ‬
َْ ُ َ َ َ َ ْ َ ‫ﻲﻫ إﻻ‬
‫ﺳﻠﻄﺎن ِإن‬ ‫ﻣﻦ‬ َ
‫ﺑﻬﺎ‬ ُ ‫أﻧﺰل‬
‫اﷲ‬
ُ ُ ُ
َ َ ‫أﻧﺘﻢ‬
َ ‫وآﺑﺎؤﻛﻢ ﻣﺎ‬ َ
ْ ‫ﺳﻤﻴﺘﻤﻮﻫﺎ‬ُ ُ ْ َ ‫أﺳﻤﺎء‬ َ ْ َ
ٍ ِ ِ ِ ِ ‫ِﺿﺰﻴى ِإن‬
َ ُ ْ ُ ِّ ِّ ُ َ ْ َ َ َ ُ ُ َ ْ َ ْ َ َ َ َ ُ َ
(٢٣-١٩ :٥٣) ‫اﻟﻬﺪى‬ ‫رﺑﻬﻢ‬
ِ ‫ﻳﺘﺒﻌﻮن ِإﻻ اﻟﻈﻦ وﻣﺎ ﻳﻬﻮى اﻷﻧﻔﺲ وﻟﻘﺪ ﺟﺎءﻫﻢ ﻣﻦ‬ ِ
Have you ever pondered over Lāt and ‘Uzzā and the third Manāt
which is next in rank below them? For your own selves you like sons
and for Him daughters! This indeed is a division unjust! They are but
names which you and your fathers have invented in whose favour the
Almighty has revealed no argument. They follow vain conjectures
and the whims of their own souls, even though there has already
come to them a manifest guidance from their Lord. (53: 19-23)

َ ُ َ ْ ُّ َ ْ ِّ ُ َ ً ْ َ ْ ُ ُ َ ْ َ ْ َ
33
(٤٠) ‫ﻣﻐﺮم ﻣﺜﻘﻠﻮن‬ٍ ‫أم ﺗﺴﺄﻟﻬﻢ أﺟﺮا ﻓﻬﻢ ﻣﻦ‬
Wonder is expressed here at their abhorrence for the truth: why do not
they listen to the Prophet? After all, he is not asking them for payment to
listen to him and they are not being burdened by the amount. He is
distributing the favours of His Lord free of cost. So why is it that they
are not even ready to listen to him?
It needs to be kept in consideration that knowledge instead of
ignorance is after all a cherished thing. No upright person tolerates and

33. Do you ask a reward from them that they are burdened with its penalty?
Sūrah Tūr 33
nor should tolerate the attitude that when something of which he has no
knowledge is presented to him he is unwilling to listen to it. A person
who tolerates such things can be compared to a blind person who is
stumbling about but when someone tries to show him the way he shakes
off his hand. The Arabs were ummī (not conversant with the sharī‘ah).
As a result, they should have been seekers of God’s guidance particularly
when, from the time of Ishmael (sws), they had been hearing the
tradition that God would raise a prophet among them who would bring
people into light from darkness and from whom all nations of the world
would receive guidance. It was incumbent upon them that when a person
from within them called them to the way of God, they paid heed to him
and seriously reflected on what he said. However, contrary to this
expectation, they adopted the opposite attitude. It is on this state of
affairs that the Qur’an has expressed amazement.
َ ُُ ْ َ ْ َُ ُ َْْ ُ ُ َ َْ
34
(٤١) ‫ﻳﻜﺘﺒﻮن‬ ‫أم ِﻋﻨﺪﻫﻢ اﻟﻐﻴﺐ ﻓﻬﻢ‬
They were very abhorrent of the Prophet (sws) and the guidance he had
presented to them; so, did they have any means of knowing the matters
of the unseen from which they were able to find out all necessary
information and write it down? Obviously, they had no such means. In
this situation, it was only befitting that they lunge forward to grab the
guidance he was providing them because he was guiding them, through
divine revelation, to God’s directives and to what He would like human
beings to do to please Him. However, they are showing their disgust and
had concocted themselves a sharī‘ah: it was totally based on their desires
and fancies but they regarded it be the religion revealed to them by God.
While referring to such fanciesْ ofْ theirs,َ the following verse of Sūrah
Najm says: (٣٥ :٥٣) ‫ﻳﺮى‬ َ ُ َ ‫اﻟﻐﻴﺐ‬
َ َ ‫ﻓﻬﻮ‬ َْ ُ َُ
‫أﻋﻨﺪه ِﻋﻠﻢ‬
ِ (has he the knowledge of the
ِ
Unseen; thus he is seeing it, (53:35)). The verse under discussion alludes
to people who were devoid of faith and virtuous deeds but claimed that
since they were the progeny of nobles, they would be blessed with a high
status in Paradise. This vanity made them make fun of the Prophet’s
warnings and they would remark that he was threatening them with
torment whereas very soon the tide of time would destroy him and that
they were waiting for this time.

34. Do they have knowledge of the Unseen; thus they write it down themselves?
Sūrah Tūr 34
َ ُ َْ ُ ُ ُ َ َ َ َ ً ْ َ َ ُ ُ َْ
35
(٤٢) ‫اﻟﻤﻜﻴﺪون‬
ِ ‫ﻳﺮﻳﺪون ﻛﻴﺪا ﻓﺎ ِ ﻳﻦ ﻛﻔﺮوا ﻫﻢ‬
ِ ‫أم‬
The reality is unfolded here in the form of a question: all their lame
excuses and arguments were only a veil. The fact of the matter is that
they were foreseeing an end to their leadership with the expansion of the
Prophet’s message. To save it, they would concoct things against their
conscience and spread them so that the masses were not influenced by
the message and break away from them. The verse asks if they want to
contrive a plot; if this is so, then those who disbelieve should remember
that that they themselves will be caught in their own plot.
The implication is that those have evaded the truth and led people
away from it contrive schemes against their conscience, they cause no
harm to those who are calling them to the truth; they only ruin their own
selves. The path to salvation and success is only the one which the
Almighty has revealed through his prophets and messengers. If a person
adopts a different path then, in order to prove his own misguidance to be
guidance, all the arguments he fashions in support of his flawed way and
all the allegations he invents against those who are calling to the true
path will still not be able to save him. When he encounters his fate, it
will become evident to him that he reached this destination because of
his own schemes and contrivances.
َ ُ ُْ َ َ َ ْ ُ ُ ْ َ ٌ َ ‫ﻟﻬﻢ إ‬ َْ
ْ ُ َ ‫أم‬
36
(٤٣) ‫ﻳﺮﺸ ﻮن‬
ِ ‫ﻗﻤﺎ‬ ‫اﷲ‬
ِ ‫ﺳﺒﺤﺎن‬ ‫اﷲ‬
ِ ‫ﻟﺮﻴ‬ ِ
The implied meaning of this verse is that in the end all have to come to
God’s presence. So who will save them from the consequences of the
schemes they are contriving against Him? Do they think that they have
some other gods besides God who will help them? If this is so, then they
should remember that God Almighty is above and beyond the partners
they are ascribing toُ Him.
َ ُْ َ َ َ ْ ُ
The argument ‫ﻳﺮﺸ ﻮن‬ ِ ‫اﷲ ﻗﻤﺎ‬ِ ‫ ﺳﺒﺤﺎن‬which the words carry has been
explained at a relevant place in this tafsīr: no attribute can be ascribed to
God which is against His established and acknowledged attributes. The
Almighty has mentioned His own attributes. The Idolaters of Arabia too
believed in them yet at the same time they indulged in certain
polytheistic practices in order to make their whims and innovations a
part of religion. These practices actually refute the basic attributes of
God. It is to this reality that the above quoted words of the verse point:

35. Do they intend to make a move? Then they should remember that those
who have disbelieved shall themselves be trapped in it.
36. Do they have a god besides Allah? Exalted is Allah above what they
associate with Him.
Sūrah Tūr 35
God is above all the polytheistic ascriptions they make to Him. Such
baseless things have no relation to His exalted and superior being.

ٌ ُ ْ ‫ﺳﺤﺎب‬
(٤٤) ‫ﻣﺮﻛﻮم‬
ٌ َ َ ُ َُ ً َ َ
‫ﺳﺎﻗﻄﺎ ﻓﻘﻮﻟﻮا‬
ً ْ ْ ََ َ
َ ِّ ‫ﻛﺴﻔﺎ‬
37
ِ ‫ﻣﻦ اﻟﺴﻤﺎء‬ ِ ‫و ِن ﻳﺮوا‬
An assurance is sounded here to the Prophet (sws) that all their silly
talk and lame excuses are actually contrivances and deception and it is
not possible for him to satisfy them. To convince them through reasoning
is not possible at all for even if they see the punishment he is warning
them of descend from the sky, they will regard it to be clouds stacked in
layers and will satisfy their own selves by saying that these clouds of
mercy will irrigate their crops and orchards.
This sentence is also a subtle reference to the incident that took place
with regard to the Thamūd. When the punishment they had been warned
of hovered over them, even then they did not believe it but reassured
َ ُ ْ ُّ ٌ َ َ َ
themselves by saying: (٢٤:٤٦) ‫ﻣﻤﻄﺮﻧﺎ‬ِ ‫ﺨرض‬
ِ ‫( ﻫﺬا‬this is a cloud that will
bring us rain, (46:24)). The implied meaning is that on similar grounds
these people too will not believe in the punishment even after they see it
looming near. They will only believe it when the punishment ravages
them but at that time believing or not will be inconsequential.
It is evident from this discussion that one can only try to convince a
person as long as one thinks that he has some doubts and objections in
his mind which are hindering his acceptance of the truth. Till that time, it
is the obligation of a true preacher to try and dispel these doubts and
objections. However, once it becomes evident that the person is actually
conniving and contriving in the garb of reasoning and he actually wants
to escape the reality by hiding behind its veil, then it is absolutely useless
to waste time on him. His matter should be entrusted to God alone.
َ ًْ َ ْ ُ ُ ْ َ ْ ُْ َ ْ ُ َ َ َْ َ َُ ْ ُ ُ َُ َ ْ ُْ َ َ
ُ ُ َ ْ َ ‫ﻳﻼﻗﻮا‬
‫ﺷﻴﺌﺎ َوﻻ‬ ‫ﻓﻐﻲﻨ ﻗﻨﻬﻢ ﻛﻴﺪﻫﻢ‬ ِ ‫ﻻ‬ ‫ﻳﻮم‬ ( ٤٥) ‫ﻳﺼﻌﻘﻮن‬ ‫ﻓﻴﻪ‬
ِ ِ ‫ي‬ ِ ‫ا‬ ‫ﻳﻮﻣﻬﻢ‬ ‫ﻓﺬرﻫﻢ ﺣ‬
َ ُ َ ُ ْ ُ
38
(٤٦) ‫ﻳﻨﺮﺼون‬ ‫ﻫﻢ‬
The implication of this verse is that when it has become evident that
these people are only plotting and contriving, there is no need to go after
them. They should be entrusted to the Day on which the trumpet of
Raphael shall knock everyone unconscious. The reference is to the Day

37. And even if they see a fragment of the heavens falling down they would
say: “A heap of clouds.”
38. So leave them alone till they encounter their Day when they shall stand
taken aback. The Day when their guiles will be of no avail to them, nor will
they be helped.
Sūrah Tūr 36
ََ َ َ ُ ُ ََ َ َ ُ َ َََ
which is portrayed thus in Sūrah Hajj: ‫وﻟﻜﻦ‬ ِ ‫ى‬‫ﺑﺴﺎﻜر‬
ِ ‫ﻫﻢ‬ ‫وﻣﺎ‬ ‫ﺳﺎﻜرى‬ ‫اﺠﺎس‬ ‫وﺗﺮى‬
ٌ َ
(٢:٢٢) ‫ﺷﺪﻳﺪ‬ َ َ َ
ِ ‫اﷲ‬
ِ ‫( ﻋﺬاب‬and you shall see mankind reeling like drunkards
although not drunk: such shall be the horror of God’s torment, (22:2)).
َ ُ َ ُ ْ ُ ََ ًْ َ ْ ُ ُ ْ َ ْ ُْ َ ُْ َ ََْ
The words ‫ﻓﻐﻲﻨ ﻗﻨﻬﻢ ﻛﻴﺪﻫﻢ ﺷﻴﺌﺎ وﻻ ﻫﻢ ﻳﻨﺮﺼون‬ ِ ‫ ﻳﻮم ﻻ‬say that on that day
neither will their plots and schemes be of any use to them nor will any of
their supporters and companions be able to help them. Similarly, their
alleged deities and intercessors will be of no avail to them. Everyone will
have to face God alone and He will show them all that they had been doing.
َ َُ ْ َ َ ْ ُ ََْ َ ََ َ َ َ ُ ً َ َ َُ َ َ
39
(٤٧) ‫ﻓﻌﻠﻤﻮن‬ ‫وﻟﻜﻦ أﻛﺮﺜﻫﻢ ﻻ‬
ِ ‫ذﻟﻚ‬ ِ ِ ‫َو ِن‬
ِ ‫ﻟﺜﻳﻦ ﻇﻠﻤﻮا ﻋﺬاﺑﺎ دون‬
The implication of this verse is that there is the punishment of the
Hereafter for these wrong-doers; however, before that they will face
another one but few of them know of it. This is a reference to the worldly
punishment which as per a divine practice was necessarily faced by the
people who denied their respective messengers and became adamant on
this denial. I have explained this divine practice at various places in this
tafsīr. This punishment also visited the rejecters of the Quraysh and all
of them were humiliated and routed in the life time of the Prophet (sws).

ْ ُ ُ َ ‫ﺣﻦﻴ‬
َ ِ َ (٤٨) ‫ﻳﻘﻮم‬ َ َ ِّ َ ْ َ ْ ِّ َ َ َ ُ ْ َ َ َ َ ِّ َ ْ ُ ْ ْ َ
‫ﻴﻞ‬
ِ ‫اﻟﻠ‬ ‫وﻣﻦ‬ ِ ‫رﺑﻚ‬ ‫ﺤﺑﻤﺪ‬
ِ ِ ‫ﺑﺄﻗﻴﻨﻨﺎ وﺳﺒﺢ‬
ِ ِ ‫ﻓﺈﻧﻚ‬ ِ ‫ﺤﻟﻜﻢ رﺑﻚ‬
ِ ِ ‫واﺻﺮﺒ‬ ِ
ِ ُ ُّ ‫دﺑﺎر‬
(٤٩) ‫اﺠﺠﻮم‬
ْ ُ ْ
َ َ ‫ﻓﺴﺒﺤﻪ َو‬ ِّ َ َ
ِ
40

A directive is given here to the Prophet (sws) in a very affectionate

manner to show patience and to wait and at the same time to try to plan
to acquire patience.
َ ِّ ْ ُ ْ ْ َ ْ
In the expression ‫ﺤﻟﻜﻢ َرﺑﻚ‬ ِ ِ ‫واﺻﺮﺒ‬
ِ the letter ‫ ِل‬after ‫ ﺻﺮﺒ‬is an indication
of the fact that the word patience also encompasses the meaning of
waiting. The implied meaning is that he should wait for the decision of
his Lord with perseverance. The decision referred to here by the word
ْ ُ
‫ﺣﻜﻢ‬
ِ relates to thingsَ mentioned above.
َ ُْ َ َ
The sentence ‫ﺑﺄﻗﻴﻨﻨﺎ‬ِ ِ ‫ﻓﺈﻧﻚ‬ ِ is couched in great affection and love. It
means that the Prophet (sws) is always in the eyes of God which implies
that he is always under His protection. They can contrive whatever
schemes they want to; but they cannot harm him in the slightest way.
ُ ُ َ ‫ﺣﻦﻴ‬
َ ‫رﺑﻚ‬ َ ِّ َ ْ َ ْ ِّ َ َ
The words ‫ﻳﻘﻮم‬ ِ ‫ﺤﺑﻤﺪ‬
ِ ِ ‫ وﺳﺒﺢ‬inform the Prophet (sws) of the way

39. And for these wrongdoers, there is another punishment besides this but
most of them know it not.
40. And wait patiently for your Lord’s decree. Indeed, you are before Our
eyes. And glorify your Lord and praise Him when you rise and glorify Him in
the night also and at the declining of the stars too.
Sūrah Tūr 37
through which he can acquire patience: he should be as diligent as he can
in prayer, in particular the tahajjud prayer. I have explained theْ meaning ََ ْ َََ
ُ ُ َ ‫ﺣﻦﻴ‬
of ‫ﻳﻘﻮم‬
َ in the following verse of Sūrah Shu‘arā’: ‫اﻟﻌﺰﻳﺰ اﻟﺮﺣﻴﻢ‬ َ ‫ﺒﻟ‬ ‫وﺗﻮ‬
ِ َُ َ َ ِ ِ ِ ِ
ُ َ َ
(٢١٨-٢١٧ :٢٦) ‫( ا ِ ي ﻳﺮاك ِﺣﻦﻴ ﻳﻘﻮم‬put your trust in the Mighty One, the
Merciful, who observes you when you arise, (26:217-218)). Similarly,
َْ
how the word ‫ﻤﺣﺪ‬ ِ qualifies ‫ ﺗﺴﺒﻴﺢ‬has also been explained at a relevant
place in this tafsīr.
ُ ْ ِّ َ َ ‫اﻟﻠﻴﻞ‬
َ َ ْ ‫ﻓﺴﺒﺤﻪ َو‬ ْ َ َ
With slight variation, the words ُ ‫اﺠﺠﻮم‬ ِ ُ َ ُّ َ ‫دﺑﺎر‬ ‫ وﻣﻦ‬also occur
َََْ ْ ْ َ ِ ْ َ
ِّ َ ‫وﺳﺒﺢ ﺤﺑﻤﺪ‬ ِ َ ُ ُِ َ َ َ َ ْ ْ َ
ْ ِّ َ َ ‫ﻓﻘﻮﻟﻮن‬
thus in Sūrah Qāf: َ ‫اﻟﺸﻤﺲ وﻗﺒﻞ‬ ِ ِ ُ ‫رﺑﻚ ﻗﺒﻞ‬
‫ﻃﻠﻮع‬ ِ ِ ‫ﺎﺻﺮﺒ ﺒﻟ ﻣﺎ‬
ِ ‫ﻓ‬
ُ ُّ َ َ ْ َ ُ ْ ِّ َ َ ْ َ َ ُ ُْ
(٤٠-٣٩ :٥٠) ‫اﻟﺴﺠﻮد‬
ِ ‫اﻟﻠﻴﻞ ﻓﺴﺒﺤﻪ وأدﺑﺎر‬ ِ ‫وﻣﻦ‬
ِ ‫اﻟﻐﺮوب‬
ِ (so, bear then, with patience
what they say and glorify your Lord celebrating His praises and blessings
before the rising of the sun and before setting, and glorify Him in the
night also, and also after the times of the sun’s descent, (50:40)). Its tafsīr
can be looked up there. Repeating it here will only add to the bulk.
ْ َْ َ
By the grace of God, I come to the end of this sūrah’s tafsīr.
َ َ ََ ُ
ِ ‫ﷲ ﺒﻟ‬
‫داﻟﻚ‬ ِ ِ ‫( ﻓﺎﺤﻟﻤﺪ‬so gratitude be to God on this).

Rahmānābād,
15th May, 1977 AD
16th Jamādī al-Awwal 1397 AH

________________
 Sūrah Najm

Central Theme and Relationship with Previous Sūrah

This sūrah is the counterpart of Sūrah Tūr, the previous sūrah. The
central theme of both sūrahs is the same: substantiation of reward and
punishment. The only difference is that in the previous sūrah the aspect of
torment is highlighted and in this one the concept of false intercession
with which the Idolaters of Arabia were inflicted is refuted. The reason for
this, as I have explained in the previous sūrahs, is that in the presence of
this false belief threatening them with the greatest of punishments was of
no avail. For this very reason, the Qur’ān has always mentioned tawhīd
and the Hereafter side by side so that the Idolaters are not able to find any
escape route. This reality is alluded to in the previous sūrahs while in this
sūrah it is explained in detail. In other words, the common subject of both
sūrahs is that the punishment of God is bound to come to the rejecters.
They are relying on the intercession of their deities; in the first place, they
are not a reality; they are mere names which they have invented and if
they have some truth about them then the Almighty will deal with His
people with perfect justice and fairness. There is no possibility that on that
day the intercession of someone may add to His information or change His
decision or turn falsehood into truth.
Besides the subject and central theme, a deliberation on the concluding
verses of the previous sūrah and the opening verses of this sūrah will
reveal very clear harmony between the two. The last verse of Sūrah Tūr:
ُ ْ ِّ َ َ ‫اﻟﻠﻴﻞ‬
َ َ ْ ‫ﻓﺴﺒﺤﻪ َو‬ ْ َ َ
ِ ُ ُّ ‫دﺑﺎر‬
‫اﺠﺠﻮم‬ ِ َ ِ ‫وﻣﻦ‬
ِ very aptly dovetails into the opening verse of
this sūrah: ‫ﻫﻮى‬ َ َ ‫واﺠﺠﻢ إذا‬ ْ َ
ِ ِ . Such a link is found in most places in the
Qur’ān – at some places, this link is between the words, at others
between the meanings implied and at still others on both counts. I have
alluded to such linkages in the previous sūrah.

Analysis of the Discourse

Verses (1-18)
In this introductory part, it has been elaborated that the Qur’an which is
being recited to them is not the work of a soothsayer or a fortune-teller;
the Almighty Himself has revealed it to the Prophet (sws) through His
most trusted and dependable angel. All its verses are based on the truth
Sūrah Najm 39
and what is stated in them is inevitable; there is not the slightest chance
of any misguidance or falsehood in them. No one should have the
misconception that the observations and experiences the Prophet (sws) is
presenting about divine revelation and Gabriel are mere illusions or
hallucinations. These observations are absolutely true and it is in the
interest of its opponents to profess faith in the Prophet (sws) instead of
showing hostility.

Verses (19-28)
The Idolaters of Makkah have been warned that their false idols, on the
basis of which they are denying the warnings of the Qur’ān, are nothing
but a creation of their fancy and have no reality. They are but names which
they have invented; neither has the Almighty ever sanctioned their
existence nor can sense and reason, instinct or intellect accept them. These
are merely frivolous conjectures that they are following, even though there
has come to them manifest guidance from their Lord; they must bear in
mind that conjectures and suppositions cannot take the place of the truth,
and false wishes and desires have no basis. They shall not encounter what
they desire and shall only encounter the facts about which they are being
warned. Hence, they must prepare themselves to face them. They must
remember that all the matters of this world and the Hereafter are under the
control of the Almighty and no one can interfere in them. There are many
angels in the heavens whose intercession shall be of no benefit to anyone.
The Almighty alone shall give permission to intercede to whom He wants
and for whom He chooses. Therefore, the myth of regarding the angels the
daughters of Allah and seeking refuge from the law of retribution and
accountability in the Hereafter by baselessly supposing that they shall
intercede for them is mere fanciful thinking on their part and shall
certainly not be of any benefit to them.

Verses (29-32)
The Prophet (sws) has been solaced that he should turn away from the
slaves to this world who are showing indifference to the Message of Allah
and to leave them to themselves. This is the farthest limit of their
knowledge and they have no awareness about the Hereafter. God best
knows those who have strayed from His path and those who are rightly
guided and He shall give each person his due. Whatever is in the heavens
and the earth is under the sole jurisdiction of Allah and no one whosoever
can save the evildoers from His punishment nor deprive the righteous of
their reward. Only those shall be rewarded in the Hereafter who used to
abstain from heinous sins and open indecencies and only indulged in
occasional but minor sins to which they were induced, but never insisted
Sūrah Najm 40
on them because indeed the Almighty is vast in mercy; He shall forgive
them. As far as those proud and rebellious people are concerned who, on
the basis of their race and creed and on the false pretext of intercession
reckon that they shall be granted a high place in the Hereafter, they must
not regard themselves to be too pious; the Almighty has knowledge of all
their stages of creation and is also aware of their deeds.

Verses (33-55)
People who do not even have the spirit to spend in the path of the
Almighty or make sacrifices and who vainly reckon that since they are the
progeny of two great prophets – Abraham (sws) and Moses (sws) –are by
birth entitled to Paradise are severely condemned on this attitude. Their
attention is directed to the teachings and sacrifices of these prophets that
their high rank and status are because of the unprecedented sacrifices they
gave in the way of Allah and not because of their race or creed. A person’s
own deeds shall benefit him and they shall be of no use to others.
In this regard, it has also been emphatically explained that Allah alone
gives comfort and pain, life and death, daughter and son, wealth and
prosperity; therefore, a person should always attach oneself to the
Almighty. Nations who remain indifferent to the Message of Allah and
get deeply involved in worldly pleasures, in spite of their wealth and
grandeur, meet the fate similar to the one met by the ‘Ād and the
Thamūd. Their remains still exist and everyone should learn a lesson
from them.

Verses (56-62)
This concluding section of the sūrah refers to what had been stated in
the beginning: the Quran is not the work of fortune-tellers or soothsayers
but, like previous heavenly scriptures, is another Reminder. Now the
threatened hour is nigh and it is giving its opponents a timely warning. If
they still do not take heed, no one shall be able to save them from Allah.
They should not express surprise and wonder at the reality of which this
Reminder is warning them and should reform themselves. They should
not laugh at it; in fact, its consequences are so grave that they should
take it very seriously. They must pay heed and prostrate themselves in
front of the Almighty.
Sūrah Najm 41
Explanation

Section I: (Verses 1-18)

Text and Translation

‫ﺑﺴﻢ اﷲ اﻟﺮﻤﺣﻦ اﻟﺮﺣﻴﻢ‬
ْ ْ
َ َ ‫ﻳﻨﻄﻖ َﻋﻦ‬ ُ َ ‫وﻣﺎ‬ َ َ (٢) ‫ﻏﻮى‬ َ َ ‫وﻣﺎ‬ ْ ُ ُ َ ‫( َﻣﺎ َﺿﻞ‬١) ‫ﻫﻮى‬
َ َ ‫ﺻﺎﺣﺒﻜﻢ‬ َ َ ‫إذا‬ َ ْ َ
‫( ِإن‬٣) ‫اﻟﻬﻮى‬ ِ ِ ِ ِ ‫واﺠﺠﻢ‬
ِ
َْ َْ ُُْ َ ُ َ َ ُ
َ َ ْ ٍ ِ ‫( ذو‬٥) ‫اﻟﻘﻮى‬ ْ
َ ُ ‫ﺷﺪﻳﺪ‬ ُ َ َ (٤) َ ‫ﻫﻮ إﻻ َو ْ ٌ ُﻳﻮ‬
ُ َ ‫ﻋﻠﻤﻪ‬ َُ
‫ﺑﺎﻷﻓﻖ اﻷﺒﻟ‬ ِ ِ ‫( وﻫﻮ‬٦) ‫ﻣﺮة َﻓﺎﺳﺘﻮى‬ ِ ِ
َ َْ َ َْ َ َ ْ َ ََْ َْ ْ ََْ َ َ َ ََ َََ ََ ُ
‫( َﻣﺎ‬١٠) ‫أو‬ ‫ﻗﺒﺪهِ ﻣﺎ‬ِ ‫إﻰﻟ‬
ِ ‫ﻓﺄو‬ (٩ ) ‫ﻗﻮﺳﻦﻴ أو أد‬ ِ ‫( ﻓﺎﻜن ﻗﺎب‬٨) ‫ﻓﺘﺪﻰﻟ‬ ‫( ﻋﻢ دﻧﺎ‬٧)
َ ُ
َ ْ ‫ﻧﺰﻟﺔ‬ ًََْ ُ َ ْ َََ َ َ ‫ﺒﻟ َﻣﺎ‬ ََ َُ ُ ََُ َ َ ُ َ ُْ َ َ َ
‫( ِﻋﻨﺪ‬١٣) ‫أﺧﺮى‬ ‫( وﻟﻘﺪ رآه‬١٢) ‫ﻳﺮى‬ ‫( أﻓﺘﻤﺎروﻧﻪ‬١١) ‫ﻛﺬب اﻟﻔﺆاد َﻣﺎ َرأى‬
َ ْ ُ َ َ َ
َ ْ َ َ َ ْ ِّ
‫( َﻣﺎ َزاغ‬١٦) ‫اﻟﺴﺪرة َﻣﺎ ﻓﻐ‬
َ َْ ْ
‫( ِإذ ﻓﻐ‬١٥) ‫اﻟﻤﺄوى‬ َ َ ْ ‫ﺟﻨﺔ‬ َ َْ ُْ َ ْ
‫( ِﻋﻨﺪﻫﺎ‬١٤) ‫اﻟﻤﻨﺘﻰﻬ‬ ‫ﺳﺪرة‬
ِ ِ
َ ْ ُ ْ ‫رﺑﻪ‬ ِّ َ َ ْ َ َ ْ ََ َ َ َ َ ُ َ َْ
(١٨) ‫اﻟﻜﺮﺒى‬ ِ ‫آﻳﺎت‬ ِ ‫( ﻟﻘﺪ رأى ِﻣﻦ‬١٧) ‫اﻛﺮﺼ وﻣﺎ ﻃﻰﻐ‬
The stars, when they fall, bear witness that your companion is neither
lost nor has gone astray. And he does not speak out of his own fancy.
This is but a revelation sent down to him. He was taught by an angel,
mighty in power, towering in character, endued with wisdom. He
appeared while he stood poised, being on the highest horizon. Then
he drew near and came down within two bows’ length or even closer.
The Almighty then revealed to His servant that which He revealed. His
heart did not deny his vision. So will you then quarrel with him over
what he is seeing? (1-12)
And he beheld him once again near the farthest lote-tree, close to
which is the Garden of Repose, when the lote-tree was being covered
with that which was covering it. His sight did not falter nor lost its poise.
He saw his Lord’s great signs. (13-18)

Explanation
َ ْ َ
َ َ ‫إذا‬
1
(١) ‫ﻫﻮى‬ ِ ‫واﺠﺠﻢ‬
ِ
ْ
Most exegetes are of the opinion that the word ‫اﺠﺠﻢ‬ ِ (star) here
connotes the star cluster: Pleiades; however, there is no intrinsic or
extrinsic contextual indication for this. A more evident indication could
have been the Sirius star mentioned later in the sūrah. However, there is
no occasion to regard it to be implied either, as will be explained later. In
my opinion, it may connote genre and category the way it does in

1. The stars, when they fall.

Sūrah Najm 42
َ ََُْ ْ ُ ْ
(١٦:١٦) ‫ﻓﻬﺘﺪون‬ ‫( َوﺑﺎﺠﺠﻢ ﻫﻢ‬and by the stars they are guided, (16:16)) and
َ ُ ْ َ ُ َ ِ َ ُِْ َ
(٦ :٥٥) ‫ﻳﺴﺠﺪان‬
ِ ‫( واﺠﺠﻢ واﻟﺸﺠﺮ‬and the stars and the trees also bow down in
adoration (5:6)) as well as is many similar verses of the Qur’ān.
The word ‫ ﻫﻮى ﻳﻬﻮي‬primarily means “falling of something from above”.
This word is appropriate if used to connote the setting of stars and their
vanishing from the horizon as well for the bombardment of meteors from
the stars on the devils who try to eavesdrop on the news of the unseen
(ghayb), as has been mentioned at several places in the Qur’ān.
ْ َ
The letter ‫ َو‬in ‫واﺠﺠﻢ‬
ِ is to signify an oath and I have explained at a
number of places in this tafsīr that such oaths are meant to bear witness
over a premise.

(٤)
َ ُ ٌ ْ َ َُ ْ َ َ ْ ‫ﻳﻨﻄﻖ َﻋﻦ‬
‫( ِإن ﻫﻮ ِإﻻ و ﻳﻮ‬٣) ‫اﻟﻬﻮى‬ َ َ ‫وﻣﺎ‬
َ َ (٢) ‫ﻏﻮى‬
ُ َ ‫وﻣﺎ‬ ْ ُ ُ َ ‫َﻣﺎ َﺿﻞ‬
َ َ ‫ﺻﺎﺣﺒﻜﻢ‬
2
ِ ِ ِ
These verses form the complement of oath (muqsam ‘alayh). By
swearing on the falling and setting of stars, the Quraysh are addressed
and told that their companion (the Prophet Muhammad (sws)) is neither
lost nor has gone astray. Whatever he is reciting out to them is not from
his own fancy; it is revealed to him from God so that it can be recited out
to them for their guidance.
The occasion of the discourse bears evidence that this is a refutation of
the allegation of soothsaying which the Quraysh made on him. When he
used to read out the Qur’ān to the leaders of the Quraysh and also relate
to them his experiences of the angel Gabriel and of divine revelations,
they would try to convince their masses that he too is a soothsayer and an
astrologer like their own soothsayers and astrologers. They would allege
that just as after observing the meeting place and various zones of the
stars and after receiving inspiration from the jinn, these soothsayers
produce a poetical cum prosaic discourse and inform people of the
matters of the unseen, in a similar manner he too produces a similar
discourse and claims to know matters belonging to the future. They
would further allege that his claim that an angel of God brings
revelations to them is totally false and that just as the jinn give
inspirations to their soothsayers, in a similar manner some jinn gives
inspirations to him and he regards this jinn to be an angel.
This allegation of the Quraysh has been refuted at a number of places
in the Qur’ān. In particular, some of its very important aspects are
discussed at the end of Sūrah Shu‘arā’. Here, in this verse, this allegation
is refuted from another angle which begins with the falling and setting of

2. Bear witness that your companion is neither lost nor has gone astray. And he
does not speak out of his own fancy. This is but a revelation sent down to him.
Sūrah Najm 43
the stars.
By citing the falling and setting of the stars, the Qur’ān has refuted the
beliefs of the Arabs which related to their soothsayers and astrologers
with regard to two aspects.
Firstly, the sun, the moon and all other heavenly bodies do not have
absolute authority nor can per se cast positive and negative influence; they
are all subservient to God and are obedient to His commands. The manner
in which they, with great precision and punctuality, rise and set as per an
ordained timetable bears witness that they themselves do not have any
power or authority and thus are neither worthy of being worshipped nor
being regarded as the fountainhead of divine revelation and inspiration and
thus be sought help from. This also shows that they should not be regarded
as the source of calamities nor be beseeched for help to avoid them.
Similarly, they should also not be regarded as the source of blessings nor
be implored to grant them. The fact of the matter is that all these heavenly
bodies prostrate before God and through this practice of theirs invite
God’s servants that they too serve God only and prostrate before Him
alone. This topic though has been mentioned in the Qur’ān in various
styles, however, the final word in this regard is the dialogue Abraham
(sws) employed to conclusively convey the truth to his people.
Here it needs to be kept in consideration that soothsaying thrived and
prospered because of its relationship with the jinn and devils, it also had
deep links with the movement of the stars and the influence this
َ ْ َ
movement cast. The Qur’ān has refuted this belief by saying ‫واﺠﺠﻢ ِإذا‬ ِ
ََ
‫ﻫﻮى‬: Stars by their very practice bear witness that they are subservient to
the Creator of this universe. It is at His behest that they rise and at His
bidding that they set; so foolish are the people who try to receive divine
inspiration from them or try to find out the future through them; even
more foolish are the people who call the messengers of God astrologers
and soothsayers even though all the teachings of these messengers
strongly refutes their baseless practices.
Secondly, to refute the claim of the soothsayers that they have
connections with such jinn as inform them of divine matters; they have
no such access. The jinn and the devils who eavesdrop in the heavens in
order to listen to such matters are pelted by meteors to shoo them away.
The Almighty has made this special arrangement for this purpose. In
Sūra Sāffāt, the words are:

ٌ َ ٌ َ ُ َ َ ْ َ َ َ َ ْ َْ َ َ ْ َ
(١٠:٣٧) ‫ﺛﺎﻗﺐ‬
ِ ‫ﺧﻄﻒ اﺨﻟﻄﻔﺔ ﻓﺄﻳﺒﻌﻪ ِﺷﻬﺎب‬ ِ ‫ِإﻻ ﻣﻦ‬
Except one who tries to snatch [some words] will be pursued by a
burning meteor. (37:10)
Sūrah Najm 44

The jinn themselves have confessed to this arrangement made by the

Almighty in the following words:

ً َ ً َ َُ ْ َ َ ْ َ ْ َ َ َ ْ َ َ َ َْ ُ ُ ْ َ ُ ََ
(٩ :٧٢) ‫رﺻﺪا‬ ‫ﺠﻳﺪ ِﺷﻬﺎﺑﺎ‬
ِ ‫اﻵن‬ ‫ﻳﺴﺘﻤﻊ‬
ِِ ‫ﻓﻤﻦ‬ ‫ﻟﻠﺴﻤﻊ‬
ِ ِ ِ ‫وﻛﻧﺎ ﻛﻨﺎ ﻏﻘﻌﺪ ِﻣﻨﻬﺎ‬
‫ﻣﻘﺎﻋﺪ‬
And we deeply observed the heavens and found it filled with stern
guards and darting meteors. (9:72)

It is by referring to these meteors in Sūrah Wāqi‘ah (56:75-78), Sūrah

Hāqqah (69:38-43) and Sūrah Takwīr (82:15-25), the Almighty has
regarded the Qur’ān to be absolutely devoid of Satanic interference, and
has explained that no jinn or devil has access to the Qur’ān. If any of them
tries to reach it, he is pelted with shooting stars. Devils can neither reach
the guarded tablet in which the Qur’ān is preserved nor influence the
majestic angel who descends with it nor can lead astray the messenger to
whom it is revealed. Devils come into contact with only those soothsayers
who are worthless liars and wretches and in order to deceive people put up
a false display and claim to have access to divine matters.
Once this relationship between the oath and its complement is
understood, it is essential to fully grasp the words and meanings of these
verses so that the whole discourse is completely understood.
َ
The word ‫ ﺿﻞ‬generally occurs for such error of a person as is a result
of forgetfulness or because of an unintentional intellectual mistake while
‫ﻏﻮى‬َ َ relates to that error which is also a result of a person’s base desires
and intentional planning.
The word ‫ﺣﺐ‬
َ
ِ ‫ ﺻﺎ‬here is used for the Prophet (sws) and the addressed
pronoun is for the Quraysh. They are told that the Prophet (sws) is their
very close companion and not a stranger to them. They very well know
his past and present as well as his character and conduct and his tastes
and inclination. Have they ever seen any urge in him that could raise the
doubt in their mind that he has a proclivity for astrology and
soothsaying? If a person has such a proclivity, it does not remain hidden
for the whole of his life from close companions. However, it is very
strange that what they have never witnessed in him for such a long time,
they are now blaming him for it once he expressed his claim to be a
prophet of God. The fact of the matter is that his whole life and his
words bear witness to the fact that he has never been besmeared by any
error that is the result of forgetfulness, base desires, intentional or
unintentional planning.ْ
َ
The word ‫ ﻋﻦ‬in ‫اﻟﻬﻮى‬ َ َ ‫ﻳﻨﻄﻖ َﻋﻦ‬ َ َ is used to point to the source and
ُ َ ‫وﻣﺎ‬
ِ ِ
origin: whatever discourse he is presenting before them does not
Sūrah Najm 45
originate from his own self. His discourse is in fact a divine revelation
which the Almighty has sent to him for their guidance. These words are
also a sarcastic remark on the soothsayers and astrologers: while their
discourses arise from their own selves, the origin of the prophet’s
discourse is from a sublime source belonging to the realm of the divine.
The verse primarily refers to the Qur’ān which the Prophet (sws) was
ْ ْ
َ ُ ‫إن‬
presenting as divine revelation. Thus the succeeding verse ٌ ‫ﻫﻮ ِإﻻ َو‬ ِ
َ ُ
‫ ﻳﻮ‬explains this aspect. However, since a prophet is infallible in
matters of religion and since every word and deed of his is an example
for his followers, none of his actions is against justice and fairness even
in matters which relate to every day life. If ever he commits a mistake,
the Almighty corrects Him.

َ ُ ْ ‫ﺷﺪﻳﺪ‬
(٥) ‫اﻟﻘﻮى‬ ُ َ ‫ﻋﻠﻤﻪ‬
َُ َ
3
ِ
After the attributes of the discourse and those of the person to whom it
was revealed are stated, mentioned here are the attributes of Gabriel who
brought it down to the Prophet (sws). The words ‫اﻟﻘﻮى‬ َ ُ ْ ‫ﺷﺪﻳﺪ‬
ُ َ show that he
ِ
possesses all higher attributes and abilities and each of them is sound and
well-grounded. There is absolutely no possibility that any other spirit
influence or over-awe him or deceive or cause any confusion in the
instruction of the book or that he himself commit any mistake or be
afflicted with doubt or uncertainty. The Almighty has protected him
from all such weaknesses so that he is able to discharge the responsibility
entrusted to him with full honesty and sincerity. In Sūrah Takwīr, he is
described thus:
َ َ َُ ْ َ ْ ‫ﻋﻨﺪ ذي‬
َ ‫اﻟﻌﺮش‬ َْ ُ َ َُ ُْ ََ ُ
(٢١-١٩ :٨١) ‫أﻣﻦﻴ‬
ٍ ِ ‫ﻋﻢ‬ ٍ
‫ﻣﻄﺎع‬ ‫ﻣﻜﻦﻴ‬
ٍ ِ ِ ِ ِ ‫ﻗﻮة‬
ٍ ‫ذي‬
ِ ‫ﻛﺮﻳﻢ‬
ٍ ِ ‫رﺳﻮل‬
ٍ ‫ِإﻧﻪ ﻟﻘﻮل‬
This is the word brought by a noble messenger. He is endued with
great power and held in honour before the Lord of the Throne. He is
obeyed and is very trustworthy. (81:19-21)
ُ
The expression ‫ﻣﺮة‬
ٍ ِ ‫ ذو‬means that he is very stable and secure in both
his intellect and his character. There is no possibility of him being
deceived or being sold or bought. This word is used for intellectual and
moral superiority.
It needs to be appreciated that these attributes of Gabriel are not merely
mentioned here to disparage the origin and source of inspiration of the
soothsayers and astrologers; in fact, the Jews and their associates: the

3. He was taught by an angel, mighty in power,

Sūrah Najm 46
extremist Shiites would, God forbid, blame the Prophet (sws) for being
dishonest, biased and lacking in wisdom as has been alluded to in the
tafsīr of Sūrah Baqarah. For this very reason, they always remained
enemies of Gabriel, as has been referred to by the Qur’ān.
ََْ َْ ْ ََْ َ َ َ ََ َََ ََ ُ َْ َْ ُُْ َ ُ َ َ َ ْ َ ٍ ِ ‫ُذو‬
‫ﻗﻮﺳﻦﻴ أو أد‬
ِ ‫ﻗﺎب‬ ‫ﻓﺎﻜن‬ ( ٨ ) ‫ﻓﺘﺪﻰﻟ‬ ‫دﻧﺎ‬ ‫ﻋﻢ‬ ( ٧ ) ‫اﻷﺒﻟ‬ ‫ﺑﺎﻷﻓﻖ‬
ِ ِ ‫( وﻫﻮ‬٦) ‫ﻣﺮة ﻓﺎﺳﺘﻮى‬
َ َْ َ ْ َ َ َ ََْ
4
(١٠) ‫أو‬ ‫ﻗﺒﺪهِ ﻣﺎ‬
ِ ‫( ﻓﺄو ِإﻰﻟ‬٩)
ُ َ ُْ ُ َ
The word ‫ﻣﺮة‬ ٍ ِ ‫ ذو‬is related to ‫ﺷﺪﻳﺪ اﻟﻘﻮى‬ ِ . That is why it has beenَ
explained in conjunction with the latter earlier. From the word ‫ﻓﺎﺳﺘﻮى‬ َ َْ
begins a description of the nature of teaching referred to above by the
words: Gabriel instructed the Prophet (sws) in a very painstaking way
and with great affection and attention taught him the divine revelation
which was revealed to him by God. The ‫ ف‬in the word ‫ﻓﺎﺳﺘﻮى‬ َ َ ْ َ is for
description: initially, he appeared in his original form and stood straight.
The place of his appearance was on the higher horizon of the heavens.
Higher horizon refers to the one found right on top of one’s head. If
something appears from this horizon, it will look as clear, sharp and
unambiguous as the full moon or the midday sun. On the other hand, if
something appears from the eastern, western, northern or southern
horizon it will be vague and indistinct just like the new moon on the first
day. The purpose of this explanation is that Gabriel appeared before the
Prophet (sws) from the higher horizon, and the Prophet (sws) was able to
fully observe him with his eyes.
ََ
The word ‫ ﺗﺪﻰﻟ‬means “to bend” or “to hang”. This describes the fact
that Gabriel in order to teach the Prophet (sws) came near him and just as
an affectionate and elderly teacher bends over his dear student with great
fondness, he too bent over the Prophet (sws). In other words, it was not
that he taught the Prophet (sws) from a distance without caring whether
he had fully heard him or not and if he did, was able to understand it or
not; on the contrary, with full attention and focus, he delivered the words
in a manner that he be able to fully hear and understand them. Here it
needs to be kept in consideration that the knowledge provided by the
devils of the soothsayers is mentioned in by the Qur’ān as
ُ َ ًَ َ َ
(١٠ :٣٧) ‫اﺨﻟﻄﻔﺔ‬ ‫ﺧﻄﻒ‬ِ : It is a stolen piece of information which thieves
and crooks have gotten hold of. Obviously, when the teachers are

4. Towering in character, endued with wisdom. He appeared while he stood

poised, being on the highest horizon. Then he drew near and came down within
two bows’ length or even closer. The Almighty then revealed to His servant
that which He revealed.
Sūrah Najm 47
thieves, they would only be teaching their students the way thieves do.
The Qur’ān has here prominently mentioned the nature and method of
teaching of Gabriel so that the difference in teaching of both is fully
ََْ َْ ْ ََْ َ َ َ َ َ
highlighted.
َ َ means “to the extent” and refers to
In ‫أو أد‬ ‫ﻗﻮﺳﻦﻴ‬
ِ ‫ ﻓﺎﻜن ﻗﺎب‬the word ‫ﻗﺎب‬
ultimate proximity and nearness. That is, Gabriel came so near the
Prophet (sws) that a distance of two bows or even less remained. This
comparison also takes into account the Arab taste for they were a people
very conversant and familiar with bows and arrows and to express great
nearness would use the comparison of one bow’s length or two bows’
length in the very way we say in our language one meter or two meters.
The word “or” here conveys the fact that this comparison is merely an
َ َْ َ ْ َ َ َ ََْ َ َْ
expression for nearness; for the distance can even be less.
In ‫ﻗﺒﺪهِ ﻣﺎ أو‬ ِ ‫ِإﻰﻟ‬ ‫ ﻓﺄو‬the subject of ‫ أو‬can be God as well as
Gabriel. In the first case, the meaning as absolutely clear: God in an
elaborate manner revealed to His servant ie Muhammad (sws) that which
He wanted to reveal. In the second case, the antecedent of the genitive
َْ
pronoun in ِ‫ﻗﺒﺪه‬ ِ will be God and the meaning would be that with
attention and thoroughness Gabriel revealed to the servant of God what
He wanted to reveal or revealed that which God had directed Gabriel to
reveal. My inclination is towards the first of these interpretations and
there is nothing particularly wrong with the second one either. Some
Sufis have absolutely wrongly concluded from this verse that the
Almighty, God forbid, has regarded Muhammad to be a servant of
Gabriel. I have continued to point out in this tafsīr in the light of various
examples that the antecedents of pronouns are determined through
contextual indications. Multiplicity (intishār) in antecedents is not a
defect in every case; in many cases, it creates brevity which is part of the
eloquence found in the discourse of the Arabs.
َ ُ َ ُْ َ َ َ َ
5
(١١) ‫ﻛﺬب اﻟﻔﺆاد َﻣﺎ َرأى‬ ‫ﻣﺎ‬
This is God’s attestation to the Prophet’s observation: no one should
regard this observation to be a result of his fancy or deception of his
inner self; it was none of these and in reality, the Prophet (sws) fully
observed him.
I have mentioned earlier that when the Prophet (sws) mentioned these
observations to his adversaries, they made fun of him. They said that that
he saw his hidden desires in his dreams and by regarding his dreamy
Paradise to be a reality he related them to people to over-awe them

5. His heart did not deny his vision.

Sūrah Najm 48
whereas all of them were the products of his fancy and delusions from his
inner-self. The Qur’ān has negated this allegation at many places in
various styles. In the tafsīr of Sūrah Takwīr, more details will be provided.
ََ َُ ُ َََُ
َ َ ‫ﺒﻟ َﻣﺎ‬
6
(١٢) ‫ﻳﺮى‬ ‫أﻓﺘﻤﺎروﻧﻪ‬
The adversaries of the Prophet (sws) are addressed in this verse and
rebuked for disputing with the Prophet (sws) on his observations. The
fact of the matter is that he informs them of only what he sees with his
eyes and hears with his ears. If they are not able to see this, then this will
not negate the reality.
Here it needs to be kept in consideration that the adversaries of the
Prophet (sws) would believe in all the nonsense the soothsayers would
convey to them without any hesitation because whatever they would say
would be in accordance with their desires; however, the call of the
Prophet (sws) was against their desires and for this reason they would
raise all kinds of doubts to oppose him.
ْ َْ ُ َ َ َ
7 َ َ َْ ُْ َ ْ َ
(١٥) ‫( ِﻋﻨﺪﻫﺎ ﺟﻨﺔ اﻟﻤﺄوى‬١٤) ‫اﻟﻤﻨﺘﻰﻬ‬ ‫ﺳﺪرة‬ َ ْ ُ ‫ﻧﺰﻟﺔ‬
ِ ِ ‫( ِﻋﻨﺪ‬١٣) ‫أﺧﺮى‬
ًََْ ُ َ ْ َََ
‫وﻟﻘﺪ رآه‬
It is not that this was a one-time observation by the Prophet (sws) and
thus could be regarded as a mistake or a result of his imagination; he saw
Gabriel again near the farthest lote-tree near which is also the garden of
repose. The implication is that they should not make fun of the
observation he is presenting to them; it is something which requires their
serious consideration. It may be kept in mind that here only two initial
observations are presented in response to people who were the pioneers
in making fun of the Prophet’s observations. This does not mean that he
saw Gabriel only twice. After these two initial observations, Gabriel
started regularly appearing before him in various forms and at different
times. So much so, he became the Prophet’s most known, frequent and
cherished visitor.
The place of the farthest lote-tree is the one where this world of ours
ends. It seems that this lote-tree divides our world from the divine realm
which is beyond our observation. Neither are we aware of the boundaries
of these two worlds nor of the reality of this sign called the lote-tree which
bifurcates the two. These things belong to the category of the
mutashābihāt. Hence as per the directive of the Qur’ān, it is essential to
profess faith in them and one should not try to determine their real form

6. So will you then quarrel with him over what he is seeing?

7. And he beheld him once again near the farthest lote-tree, close to which is
the Garden of Repose,
Sūrah Najm 49
and shape. Only God knows their real form. The knowledge of those who
have sound knowledge increases through such things. People who make
ْ out
efforts to try to find ُ َ their real form and shape, falter and go astray.
The words ‫اﻟﻤﺄوى‬َ َ ْ ‫ﺟﻨﺔ‬ َ َ
‫ ِﻋﻨﺪﻫﺎ‬specify the place of the lote-tree: it is near
the garden of repose. Discussion on this garden can be seen in verse
nineteen of Sūrah Sajdah. It seems that just as the lote tree is at the place
this world ends, the Garden of Repose is at the place the divine realm
begins. It is evident from this stipulation that the Prophet (sws) observed
Gabriel the second time at the point these two worlds met.
َ ْ َ َ َ َ ْ ِّ َ َْ ْ
8
(١٦) ‫ِإذ ﻓﻐ اﻟﺴﺪرة ﻣﺎ ﻓﻐ‬
Described in this verse is the nature of the observation: when the lote-
tree was covered with that which was covering it. These words point to
the fact that at that time divine manifestations were so numerous on the
lote-tree that words are unable to express them.
َ َ َ ُ َ َْ َ َ َ
9
(١٧) ‫وﻣﺎ َﻃﻰﻐ‬ ‫ﻣﺎ زاغ اﻛﺮﺼ‬
َ َ ُ َ ُْ َ َ َ َ
Just as earlier on, the words were: (١١ :٥٣) ‫( ﻣﺎ ﻛﺬب اﻟﻔﺆاد ﻣﺎ َرأى‬his heart
did not deny his vision, (53:11)), it is stated that at the instance of this
second observation that his sight did not falter nor lose its poise; whatever
he observed was observed with full concentration and attention.
ْْ
The word ‫ َزﻳﻎ‬means “to bend or to distort” something. The implication
is that the Prophet’s sight did not bend from its correct angle in the
observation of a divine manifestation; on the contrary, he observed
َ
everything from a correct angle. The word ‫ َﻃﻰﻐ‬means “to lose poise and
balance”. The implication of the word is that though so numerous were
the divine manifestations that words are unable to express them, yet his
sight did not lose control the slightest. In fact, he deeply and fully
observed everything.

َ ْ ُ ْ ‫رﺑﻪ‬
ِّ َ َ ْ ََ ْ ََ
10
(١٨) ‫اﻟﻜﺮﺒى‬ ِ ‫آﻳﺎت‬ِ ‫ﻟﻘﺪ رأى ِﻣﻦ‬
This verse refers to the observations of the Prophet (sws) at that instant:
indeed, he saw his Lord’s great signs. The Qur’ān does not provide details
of any of these signs because not only are they beyond words, but also
they are beyond human intellect. However, the word ‫ﻛﺮﺒى‬ َ ْ ُ (great) bears
witness to the fact that these signs were above and beyond the ones every

8. When the lote-tree was being covered with that which was covering it.
9. His sight did not falter nor lost its poise.
10. Indeed, he saw his Lord’s great signs.
Sūrah Najm 50
man of vision can observe in the world within him and that which
surrounds him. Our exegetes are of the opinion that these signs refer to the
ones the Prophet (sws) saw in his divine journey to the skies. What
supports their opinion is that in Sūrah Banī Isrā’īl where this journey is
mentioned, it is stated that he observed great signs of his Lord. However,
it must be kept in consideration that he only observed the signs of God;
there is no indication that he observed God Himself.
This introductory portion of the sūrah may now be summarized so that
the remaining portion is easily understood.
People who by regarding the Qur’ān to be a product of soothsaying and
astrology wanted to belittle its status are addressed and told:
1. They should not regard the Day of Judgement which the Qur’ān is
informing them of to be something ordinary. The Qur’ān is not at all like
the nonsensical uttering of their soothsayers and astrologers that has been
concocted by its presenter. It is in fact a revelation from God which He
has delivered to a special servant of His through His loftiest angel. The
purpose is to fully inform them of this day before its advent.
2. The angel who has brought down this divine revelation is held in
high esteem by God and that is why he has been selected by God for this
task. He is the most trustworthy; he cannot show dishonesty in what he
has been entrusted with; he is also very powerful and no one can dare
overpower or over-awe him; he has been blessed with all high moral
attributes and intellectual abilities and hence there is no possibility that
he may be afflicted with any misconception or someone may deceive
him or that he may show bias to someone or unjustly oppose anyone.
3. This angel was twice seen by the Prophet (sws) very clearly. In the
first instance, he saw him in the higher horizon and in the second near
the farthest lote-tree. There is absolutely no possibility that this
observation that he has stated to them be a product of his fancy.
4. The angel taught the Prophet (sws) the way an affectionate teacher
instructs his pupil by going near him and bending over him. The Prophet
(sws) fully grasped and understood this instruction. It is not that he heard
some words coming from a distant source of which he was not sure what
he heard and understood.

Section II: Verses (19-30)

In the succeeding verses, the adversaries of the Prophet (sws) are

warned that they have no basis not to fear of the Day of Judgement which
they are being so elaborately and thoroughly informed of. Are they
depending on the intercession of their self-claimed deities: Lāt, Manāt
Sūrah Najm 51
and ‘Uzzā? If this is true, then they should remember that they are merely
hypothetical names which qualify no one in the real world. Reward and
punishment is a reality. They cannot combat reality with conjecture.
Whatever false wishes they have nurtured in their hearts are mere desires;
it is not certain that they materialize. All the affairs of the heavens and the
earth are in the hands of God. Not even an angel can open his mouth in
the presence of God without His permission. Those who have named
angels after women, and are indifferent to the Qur’ān because of
depending on them have only made a back door to escape the
accountability of the Hereafter. However, even this will be of no benefit
to them. God knows best the righteous from the wrong-doers.
In the light of this background, readers may proceed to read the next
section of verses.

َ ُْ َ َُ ُ ُ َ َ (٢٠) ‫اﻷﺧﺮى‬ َ ْ ُ ْ ‫اﺨﻛﺎﺨﻛﺔ‬ ُ ََََُْ

Text and Translation
(٢١) ‫ﻛﺮ َو ُ اﻷﻧ‬ ‫أﻟﻜﻢ ا‬
ََ َ َََ
‫وﻣﻨﺎة‬ (١٩) ‫واﻟﻌﺰى‬ ُ ْ َ ‫اﻟﻼت‬ َ
‫أﻓﺮأﻓﺘﻢ‬
ِ
َ ‫اﷲ‬ ُ ‫أﻧﺰل‬ ََ َ ُ ُ َ َ ْ ُ َ َ ُُْ َ َ ْ َ َ ِ ‫إن‬ ْ َ ‫ﻗﺴﻤﺔ‬ ٌَ ْ ً َ ْ
‫ﺑﻬﺎ‬ ِ ‫ﻣﺎ‬ ‫وآﺑﺎؤﻛﻢ‬ ‫أﻧﺘﻢ‬ ‫ﺳﻤﻴﺘﻤﻮﻫﺎ‬ ‫أﺳﻤﺎء‬ ‫إﻻ‬ ِ ‫ﻲﻫ‬ ِ ( ٢٢ ) ‫ﺿﺰﻴى‬ ِ ِ ‫ِﺗﻠﻚ ِإذا‬
ْ
َ ُ ُ ِّ ِّ ُ َ ْ َ َ ُ ُ َ َ ْ َ ْ َ ‫وﻣﺎ‬ َ َ ‫ﻳﺘﺒﻌﻮن إﻻ اﻟﻈﻦ‬ َ ُ َ َ ْ ُ ‫ِﻣﻦ‬
‫اﻟﻬﺪى‬ ‫رﺑﻬﻢ‬
ِ ‫ﻣﻦ‬ ‫ﺟﺎءﻫﻢ‬ ‫وﻟﻘﺪ‬ ‫اﻷﻧﻔﺲ‬ ‫ﻳﻬﻮى‬ ِ ِ ‫إن‬ ِ ٍ‫ﺳﻠﻄﺎن‬
َ َ َ َ ِّ َ َ َ ُْ َ َُ ْ َ َ َ َ َ ْ َْ
‫اﻟﺴﻤﺎوات ﻻ‬ِ ‫ﻣﻠﻚ ِﻲﻓ‬ٍ ‫( و ﻢ ﻣﻦ‬٢٥) ‫ﻓﻠﻠﻪ اﻵ ِﺧﺮة واﻷو‬ ِ ِ (٢٤) ‫ﻟﻺﻧﺴﺎن ﻣﺎ ﻳﻤﻰﻨ‬ ِ ِ ِ ‫( أم‬٢٣)
َ َ َ ََْ َ َ َ ُ َ ََْ َ ْ َ ًْ َ ْ ُُ َ َ َ ْ ُ
‫( ِإن ا ِ ﻳﻦ ﻻ‬٢٦) ‫ﻧﻌﺪ أن ﻳﺄذن اﷲ ِﻟﻤﻦ ﻳﺸﺎء وﻳﺮ‬ ِ ‫ﻳﻐﻲﻨ ﺷﻔﺎﻗﺘﻬﻢ ﺷﻴﺌﺎ ِإﻻ ِﻣﻦ‬ ِ
َ ُ َ ْ ْ ُ َ ََ َ ُْ ََ َْ َ َ َ َ ْ َ ُّ َ ُ َ َ ْ َ ُ ْ ُ
‫ﻳﺘﺒﻌﻮن‬ ِ ‫ﻋﻠﻢ ِإن‬ ٍ ِ ‫ﺑﻪ ِﻣﻦ‬ ِ ِ ‫( وﻣﺎ ﻟﻬﻢ‬٢٧) ‫ﺗﺴﻤﻴﺔ اﻷﻧ‬ ِ ‫اﻟﻤﻼﺋﻜﺔ‬ ِ ‫ﺑﺎﻵﺧﺮة ﻟﻴﺴﻤﻮن‬ ِ ِ ِ ‫ﻳﺆﻣﻨﻮن‬ ِ
َْ َ َ ْ َ ََ ْ ْ
َ ‫ﻓﺄﻋﺮض‬ َ َ ً ْ َ ‫اﺤﻟﻖ‬ِّ َ ‫ﻣﻦ‬ْ ْ ُ
َ ِ ‫إﻻ اﻟﻈﻦ َو ن اﻟﻈﻦ ﻻ ﻓﻐﻲﻨ‬ َ
‫ذﻛﺮﻧﺎ وﻟﻢ‬ ِ ِ ‫ﻋﻦ ﻣﻦ ﺗﻮ ﻋﻦ‬ ِ (٢٨) ‫ﺷﻴﺌﺎ‬ ِ ِ ِ
َ َ َ َ ُ َ ْ َ َ
َ ُ ‫ﻣﻦ اﻟﻌﻠﻢ إن َرﺑﻚ‬ ْ ْ َ
ُ ُ ْ َ ‫( ذﻟﻚ‬٢٩) ‫ﻏﻴﺎ‬
َ ِّ ‫ﻣﺒﻠﻐﻬﻢ‬ َ َ ْ
َ ُّ ‫اﺤﻟﻴﺎة ا‬َ ََ ْ ْ ُ
‫ﺳﺒﻴﻠﻪ‬
ِ ِ ِ ‫أﻋﻠﻢ ِﺑﻤﻦ ﺿﻞ ﻋﻦ‬ ‫ﻫﻮ‬ ِ ِ ِ ِ ‫ﻳﺮد ِإﻻ‬ ِ
ََْ َ َُْ َ ََُ
(٣٠) ‫اﻫﺘﺪى‬ ‫ﺑﻤﻦ‬
ِ ِ ‫وﻫﻮ أﻋﻠﻢ‬
Have you ever pondered over Lāt and ‘Uzzā and the third Manāt which
is next in rank below them? For your own selves you like sons and for
Him daughters! This indeed is a division unjust! They are but names
which you and your fathers have invented in whose favour the Almighty
has revealed no argument. They follow conjectures and the whims of
their own souls, even though there has already come to them a manifest
guidance from their Lord. (19-23)
Will man attain all that he desires? Therefore, remember that the
Hereafter and this world are under the control of Allah. And how many
angels are there in the heavens whose intercession shall be of no avail
until the Almighty gives permission to whom He wants and for whom
He chooses. (24-26)
Sūrah Najm 52
Those who do not believe in the Hereafter call the angels by the names
of women. Yet of this they have no knowledge; They merely follow
conjecture and conjecture can never take the place of truth. Therefore,
turn away from those who turn away from Our Reminder and seek only
the life of this world. This is the farthest limit of their knowledge. Your
Lord fully knows those who have strayed from His path and those who
are rightly guided. (27-30)

Explanation

َ ْ ُْ ََ َ َََ ُ ْ َ َ ُ ُ ََََْ
11
(٢٠) ‫اﺨﻛﺎﺨﻛﺔ اﻷﺧﺮى‬
ِ ‫( وﻣﻨﺎة‬١٩) ‫أﻓﺮأﻓﺘﻢ اﻟﻼت واﻟﻌﺰى‬
The question posed in these verses is meant to express amazement and
humiliation. Earlier on, the attributes of Gabriel were mentioned: He is
mighty in power, towering in character, endued with wisdom. In ْ Sūrah
ٍ َ ُ ْ َ َْ
Takwīr, the words are: (٢١:٨١) ‫ﻣﻄﺎع‬ (he is obeyed, (81:21)) and ‫اﻟﻌﺮش‬
ِ ‫ِﻋﻨﺪ ِذي‬
َ
(٢٠ :٨١) ‫ﻣﻜﻦﻴ‬
ٍ ِ (held in honour before the Lord of the Throne, (81:20)) and I
have already discussed what these attributes tacitly imply. Here another
special aspect of his is worthy of attention which becomes evident from the
humiliating style of this verse: a little deliberation shows that the attributes
of Gabriel mentioned are very commendable manly ones. In other words,
the Quraysh are rebuked by referring to these attributes of this exalted
angel: how can these angels having such lofty manly attributes be
compared to their deities? : Lāt, ‘Uzzā and Manāt about whom they think
that they are God’s daughters and whom they have named after women.
It will become evident from succeeding verses that all three of them
are symbols of the angels. It has been pointed out at a number of places
in this tafsīr that the Idolaters of Arabia regarded the angels to be
daughters of God and thought that God did whatever they said. For this
reason, these deities were able to procure for their worshippers
sustenance and children in this world and if ever there was going to be a
Day of Judgment they would have them go scot-free without any
punishment. In particular, these three deities had a great status for them.
Their recommendation and intercession was considered to bear certain
results. About them, they believed ‫ﺗﻠﻚ اﻟﻐﺮاﻧﻴﻖ اﻟﻌﻰﻠ و ن ﺷﻔﺎﻋﺘﻬﻦ ﻟﺮﺘﺗ‬
(these are deities of exalted status and there is full hope that their
recommendations will be accepted).
There is no need to get into a discussion as to which among the tribes
of Arabia worshipped which one of them. It is possible that a particular

11. Have you ever pondered over Lāt and ‘Uzzā and the third Manāt which is
next in rank below them?
Sūrah Najm 53
tribe specially related itself to one of them; however, all the Idolaters of
Arabia equally acknowledged their exaltedness. In order to express and
impose their political and religious leadership over the whole of Arabia,
the Quraysh had gathered the statues of all the deities in the holy ka‘bah.
Since the worshippers of these three deities in Arabia outnumbered all
others, the Quraysh too revered them the most.
It is also evident from the Qur’ān that though these three deities were
regarded as the most exalted in the eyes of Arabs yet between them there
were gradations in status. Lāt and ‘Uzzā had the highest status. Though
Manāt was also regarded as very exalted yet it was lower in rank to the
other two. Thus the Qur’ān has qualified it with the attributes: ‫ ﺛﺎﺨﻛﺔ‬and
‫أﺧﺮى‬. The first of these refers to its placement amongst the highest of the
deities and the second of them informs us of its relative rank as
compared to the rest of the two: though it belongs to their category yet it
is second in stature to them. The words ‫ أو‬and ‫ أﺧﺮى‬are known in
Arabic to express rank and status and have been used in this in the
َْ َ ْ ُ َ َ َ َ َ ْ ُ َ ْ ُ ْ َُ ُ ْ َ َ َ
Qur’ān as well. A clear example of َ this usage can be seen in the
following verse: ‫اﻟﻌﺬاب‬
َ َ َ ْ ْ ‫ﻓﺬوﻗﻮا‬
ُ َُ ْ َ
‫ﻓﻀﻞ‬ ‫ﻣﻦ‬ ‫ﻋﻠﻴﻨﺎ‬ ‫ﻟﻜﻢ‬ ‫ﺎﻛن‬ ‫ﻓﻤﺎ‬ ‫وﻗﺎﻟﺖ أوﻻﻫﻢ ﻷﺧﺮاﻫﻢ‬
َ ُ ْ َ ُْ ُ َ ٍ ِ
(٣٩:٧) ‫ﺗﻜﺴﺒﻮن‬ ِ ‫( ِﺑﻤﺎ ﻛﻨﺘﻢ‬Then the first will say to the last: “You were no
better than we. Taste the penalty of your misdeeds,” (7:39)).
A better part of the discussions found in the tafsīr books regarding the
etymology ّ and meaning of these names is baseless. In my opinion, the
ْ َ
name is ‫( اﻟﻼت‬al-Lāt) a distorted form of ‫اﻵﻟﻬﺔ‬ ِ (al-Ālihah). Just as the
greatest of the worshipped is ‫ اﷲ‬they had adopted the name ‫اﻵﻟﻬﺔ‬
َ
ِ for
their greatest deity which theّ common masses with their repeated use ofَ
ْ
the word had converted to ‫اﻟﻼت‬. Some people regard it from the root ‫ﻟﺖ‬
which means “to dissolve and to knead”. They thought that this was the
name of a person who fed the pilgrims in the times of hajj by making a
beverage in which they would dissolve barley in water. After his death,
people started worshipping his grave and he came to be regarded by this
name as a deity. This opinion is not only wrong as far as etymology is
concerned, it is also against Qur’ānic stipulations. It is evident from the
Qur’ān that they were statues of deities and they were carved out by
َ َ
naming the angels after women.
The word ‫ﻋﺰى‬ ّ ُ obviously is the feminine form of ‫ﻋﺰﻳﺰ‬ ْ َ (‘Azīz) and ‫أﻋﺰ‬
ْ َ is a prominent attribute of God which ِ
(A‘azza). ‫ﻋﺰﻳﺰ‬ ِ portrays His
exaltedness and reverence. From this very aspect, this deity is called ‫ﻋﺰى‬ ُّ .
ََ
In my opinion the word ‫ ﻣﻨﺎت‬is from the root ‫ ﻣﻨﻴﺔ‬which would mean a
deity coming close to which is greatly cherished or which is a means to
grant wishes.
Sūrah Najm 54
ٌَ ْ ً َ ْ
َ ‫ﻗﺴﻤﺔ‬ َ ُ ْ َُ َ ُ َ ُ ُ ََ
12
(٢٢) ‫ﺿﺰﻴى‬
ِ ِ ‫إذا‬
ِ ‫ﺗﻠﻚ‬
ِ ( ٢١) ‫أﻟﻜﻢ ا ﻛﺮ و اﻷﻧ‬
There is sarcasm in these sentences: the Arabs like male offspring and
hate female offspring to the extent that whenever a girl is born to them
they start hiding themselves from others out of embarrassment. So when
such are their feelings about the female gender they should at least be
gracious enough to not impute to others what they dislike for their own
selves. What justice can be seen in this distribution for God has created
all but they associate daughters to Him and sons to their own selves?
This distribution is absolutely unfair and unmerited. It was but just and
fair that what they disliked for themselves should not have been related
by them to God.
The word ‫ﺿﺰﻴى‬ َ
َ ِ meansُ َ َ َ “something which is unjust and unfair”. The
ُ َ
verb ‫ ﺿﺎزه‬would mean ‫( ﻇﻠﻤﻪ‬he oppressed him; he was unjust to him).
The implication of the whole verse is that ascribing sons or daughters to
God is in the first place totally against God’s oneness as well as human
nature and intellect; they have shown further injustice by ascribing to God
what they regard a means of embarrassment for themselves. This only
means that they regard God to be even inferior in status to themselves.
َ ُ َ َ ْ ُ ‫ﺑﻬﺎ ِﻣﻦ‬
َ ‫اﷲ‬ ََ َ
ُ ‫أﻧﺰل‬ ُ ُ َ َ ْ ُ َ َ ُُْ َ َ ْ َ ْ
َ ِ ‫إن‬
‫ﻳﺘﺒﻌﻮن ِإﻻ‬
ِ ‫إن‬
ِ ‫ﺳﻠﻄﺎن‬
ٍ ِ ‫ﻣﺎ‬ ‫وآﺑﺎؤﻛﻢ‬ ‫ﻲﻫ ِإﻻ أﺳﻤﺎء ﺳﻤﻴﺘﻤﻮﻫﺎ أﻧﺘﻢ‬ ِ
ْ
َ ُ ُ ِّ ِّ ُ َ ْ َ َ ُ ُ َ َ ْ ََْ ََ
13
(٢٣) ‫اﻟﻬﺪى‬ ‫رﺑﻬﻢ‬
ِ ‫اﻟﻈﻦ وﻣﺎ ﻳﻬﻮى اﻷﻧﻔﺲ وﻟﻘﺪ ﺟﺎءﻫﻢ ﻣﻦ‬
Expressed in these verses is the reality of these deities: they are merely
names which they and their forefathers have given them and they do not
represent any one in the real world. The Almighty has not revealed any
sanction in their favour which they can present in their support. If they
have found their forefathers worshipping them, then this is not reason
enough. They too like them worshipped these deities while blindly
following their own forefathers. God’s sanction in this regard could have
been found in human nature and intellect or could have been found in
God’s signs scattered not only in the world around man but also in the
world within him or could have been directly communicated to them
through His prophets and messengers. He could have said that such and
such are his favourite daughters whose recommendation He always

12. For your own selves you like sons and for Him daughters! This indeed is
a division unjust!
13. They are but names which you and your fathers have invented in whose
favour the Almighty has revealed no argument. They follow conjectures and the
whims of their own souls, even though there has already come to them a
manifest guidance from their Lord.
Sūrah Najm 55
accepts and forgives all those who worship these deities. When none of
these sanctions exists, then they are merely names invented by them and
ِّ ُ َ ْ َ َ َ ُ ُ َ ْ َ ْ َ َ َ
their forefathers and the beings they qualify do not exist in reality.
َ ُ َ
Consider next the portion: ‫ﻣﻦ‬ ‫ﺟﺎءﻫﻢ‬ ‫وﻟﻘﺪ‬ ‫اﻷﻧﻔﺲ‬ ‫ﻳﺘﺒﻌﻮن ِإﻻ اﻟﻈﻦ وﻣﺎ ﻳﻬﻮى‬
ِ ‫ِإن‬
َ ُ ْ ُ ِّ
‫رﺑﻬﻢ اﻟﻬﺪى‬ ِ . In the previous portions of this set of verses, the discourse was
set in direct address. Here the discourse has become indirect. This is a
rebuke on their deprivation and misfortune and an expression of sorrow on
their intellectual decadence: God Himself had specially revealed His
guidance to them; however instead of following it, they started following
their own conjectures and their own whims.
َ ُْ
The word ‫ اﻟﻬﺪى‬is used for the guidance which the Almighty has
revealed in the form of the Qur’ān and Sunnah and whose exaltedness
and purity has been mentioned in the introductory verses of the sūrah.
Following conjecture and whims is dangerous in all circumstances;
however, following them in spite of the presence of divine guidance is
ُ َْ
like throwing one self into the pit of death in broad daylight.
ُ
The words ‫ﻳﻬﻮى اﻷﻧﻔﺲ‬ َ ْ َ ‫وﻣﺎ‬
َ َ specifically refer to the innovation of
polytheism of these people which is under discussion. The reason is that
every innovation originates from some personal whim or wish. When a
person’s soul does not find in itself the strength to fulfil the demands of a
reality and its denial is also not easy for it, then it tries to adopt ways
which apparently do not seem to be its denial yet are able to afford it
with a route to escape heavy responsibilities thereby imposed. Whatever
religious innovation one reflects on, one will find this fiend of human
whim and desire hidden in it.
Obviously, there existed no intellectual or scriptural arguments in
favour of these deities; however, in order to silence every indicator for
reward and punishment, Satan tried to deceive these Idolaters by saying
that angels were daughters of God and that such and such daughters were
specially dear to Him. They tried to convince them that He listens to what
these special ones say to Him and that if they intercede, He necessarily
honours them. Hence all those who worship them and make offerings at
their altars will win God’s favour through their intercession and be
granted wealth and children in this world and a high status in the
Hereafter if ever it comes about. In this manner, success in this world and
the next was rendered an easy affair and any danger of accountability and
reward and punishment in the Hereafter was warded off.
However, if one deliberates on this issue, what else is the reason behind
this mythology other than personal desire and fancy? A person’s inner-self
wanted that a way be found to procure God’s nearness and Paradise so that
it did not have to sacrifice any of its desires. Satan showed it this way.
Sūrah Najm 56
َ ُْ َُ ْ َ َ َ َ َ ْ ‫أم‬ َْ
14
(٢٥) ‫اﻵﺧﺮة َواﻷو‬
ِ ‫ﻓﻠﻠﻪ‬
ِ ِ (٢٤) ‫ﻟﻺﻧﺴﺎن ﻣﺎ ﻳﻤﻰﻨ‬
ِ ِ ِ
This is an expression of amazement on what is said above as well as a
comment on it. The implication is that it is up to them to carve out any
philosophy in the guidance of their whims and desires to please
themselves; however, it is not necessary that all their desires will be
granted; there is a great difference between reality and desire; when they
face reality, only then will they realize that they were building castles in
the air – castles whose foundations are built on sand; none of their deities
will be able to help them in any way; each person will be faced with his
deeds; those whose good deeds abound will enter Paradise and those in
whom evil deeds abound will be cast into Hell regardless of who they are.
Here it needs to be kept in consideration that just as the Idolaters of
Arabia had nurtured a lot of baseless desires in their hearts whilst relying
on their deities, the Jews, Christians and Muslims too had a lot of desires
in their hearts which were a product of their fancy. I have already alluded
to the details of the desires of the Jews and Christians which the Qur’ān
calls as amāniyyu in the tafsīr of Sūrah Baqarah and Sūrah Āl ‘Imrān. In
my book Haqīqat-e Shirk-o Tawhīd, I have elaborated upon the beliefs
which Muslims while following the Jews and Christians had invented
against the Qur’ān and Sunnah. By using the general word “man” in this
verse, the Qur’ān has addressed each and every individual without any
exception and informed him that whatever wishes and desires a person
may harbour in his heart is up to him; however, he should remember that
desires neither alter the reality nor will the law of God show bias for any
َ ُ ْ َ way.
one in the slightest
ُ َ ْ ‫ َﻓﻠﻠﻪ‬signify that if any person wrongly wishes
The words ‫اﻵﺧﺮة واﻷو‬ ِ ِ ِ
that the laws and practices of God will change to accommodate his
desires, then he should fully know that both this world and the next are
in the complete control of God; no one has the status or stature to
intercede before Him for someone without His permission or to try to
affect a change in His laws or decisions.
َ َ ُ َ ََْ َ ْ َ ً ْ َ ْ ُ ُ َ َ َ ْ ُ ‫اﻟﺴﻤﺎوات َﻻ‬ َ ِّ َ
‫ﻟﻤﻦ َﻳﺸﺎء‬
ِ ‫ﻧﻌﺪ أن ﻳﺄذن اﷲ‬
ِ ‫ﻳﻐﻲﻨ ﺷﻔﺎﻗﺘﻬﻢ ﺷﻴﺌﺎ ِإﻻ ِﻣﻦ‬ ِ ِ
َ َ ٍ ‫َو ﻢ ﻣﻦ‬
‫ﻣﻠﻚ ِﻲﻓ‬
َ ََْ
15
(٢٦) ‫وﻳﺮ‬
This verse further explains the previous one: not to speak of these

14. Will man attain all that he desires? Therefore, remember that the
Hereafter and this world are under the control of Allah.
15. And how many angels are there in the heavens whose intercession shall be
of no avail until the Almighty gives permission to whom He wants and for whom
He chooses.
Sūrah Najm 57
deities of the Idolaters there are many angels, both of high and low rank,
present in the heavens whose intercession will be of no avail to anyone
except if God permits them. In the first place, no one will dare open his
mouth without the permission of God and whoever tries to open it will
only be allowed to do so in favour of the person for whom God will
permit his intercession.

َ ُْ ََ َْ َ َ َ َ ْ َ ُّ َ ُ َ َ ْ َ ُ ْ ُ َ َ
16
(٢٧) ‫ﺗﺴﻤﻴﺔ اﻷﻧ‬
ِ ‫اﻟﻤﻼﺋﻜﺔ‬
ِ ‫ﺑﺎﻵﺧﺮة ﻟﻴﺴﻤﻮن‬
ِ ِ ِ ‫ﻳﺆﻣﻨﻮن‬
ِ ‫ِإن ا ِ ﻳﻦ ﻻ‬
This verse points to the people who have fabricated this mythology: they
are the ones who do not have faith in the Hereafter; even if they accept it
in the capacity of a supposition, they do not have belief in the reality of the
Hereafter as the Day on which the complete justice of God will manifest
itself and each person will be rewarded or punished in accordance with his
deeds. It is these people who have named angels after women and
concocted the mythology that they are beloved daughters of God and it is
through their intercession alone that the favours of this life are won and if
there ever is a hereafter, then it is they who will become their real helpers
and will make God grant them all they want.
ِّ َ ْ ‫ﻣﻦ‬
ً ْ َ ‫اﺤﻟﻖ‬ ُْ َ
َ ِ ‫ﻓﻐﻲﻨ‬ َ َ ُ َ ْ ْ َُ َ
17
(٢٨) ‫ﺷﻴﺌﺎ‬ ِ ‫ﻳﺘﺒﻌﻮن ِإﻻ اﻟﻈﻦ و ِن اﻟﻈﻦ ﻻ‬
ِ ‫ﻋﻠﻢ ِإن‬ ِ ِ ‫َوﻣﺎ ﻟﻬﻢ‬
ٍ ِ ‫ﺑﻪ ِﻣﻦ‬
Though they have fabricated this folk-tale to save their skins from the
responsibilities of the Hereafter, it is based on mere conjecture. Merely to
fulfil their fancies, they are indulging in blatant conjecture. These foolish
people do not know that conjecture is what it is and cannot replace reality
in any way. When the reality manifests itself, they will come to know that
they had been only dreaming throughout their lives.
َ َ ُْ
In verse 23, the word ‫ ﻇﻦ‬has been used in contrast toْ the word ‫( اﻟﻬﺪى‬the
guidance). Here it has been used in contrast to both ‫( ِﻋﻠﻢ‬knowledge) and
ِّ َ (the truth). Knowledge is not only obtained through innate guidance
‫ﺣﻖ‬
and through one’s intellect but also through divine revelations. Knowledge
which is obtained through divine revelation in fact occupies the status of
َ ُْ
‫اﻟﻬﺪى‬ (the guidance) because it is beyond any shadow of doubt. Thus it has
ِّ َ
also been called ‫( ﺣﻖ‬the truth). What is not substantiated by innate
guidance and intellect nor by divine revelation is ْ inْ fact totally
َ َ َ speculative
and baseless. The Qur’ān by using the words ‫ﻋﻠﻢ‬
ُ
ٍ ِ ‫ﺑﻪ ِﻣﻦ‬
ِ ِ ‫ وﻣﺎ ﻟﻬﻢ‬has stripped
this mythology of the Idolaters from every support of knowledge and

16. Those who do not believe in the Hereafter call the angels by the names of
women.
17. Yet of this they have no knowledge; they follow merely conjecture and
conjecture can never take the place of truth.
Sūrah Najm 58
thereby regarded it to be a fabricated tale. In other words, in its favour,
they neither have any corroboration by reason nor revelation. The Arabs
were fully aware of this reality that what is not substantiated by reason
َ
cannot be regarded as knowledge; it is mere conjecture (‫ )ﻇﻦ‬which has no
basis. The famous classical poet Tarfah ibn al-‘Abd has distinguished
between conjecture and knowledge in the following manner:

ُ َ ‫ﺑﺎﻟﻈﻦ‬
‫ﻛﻧﻪ‬ ِّ ‫ﻟﻴﺲ‬
ْ َُْ َ
َ ْ َ ً ‫ﻋﻠﻤﺎ‬
ِ ِ ‫وأﻋﻠﻢ‬
(and I know what is based on knowledge which is not conjecture so
that …)18
ّ
There is another aspect of conjecture (‫ )ﻇﻦ‬which I َ willِّ َ inshallah
explain under the following verse of Sūrah Hāqqah: ‫ﻣﻼق‬
ُ ‫ﻇﻨﻨﺖ ﻛ‬ ُ َ َ ِّ ‫إ‬
َ ٍ ِ
(٢٠ :٦٩) ‫ﺣﺴﺎﻧﻴﻪ‬
ِ ِ .
َ َ َْ
َ ْ ُّ ‫اﺤﻟﻴﺎة ا‬ ْ ُ ََْ َ ْ ْ ْ ََ
َ َ ‫ﻓﺄﻋﺮض َﻋﻦ ﻣﻦ‬
َ ‫ﺗﻮ‬
19
(٢٩) ‫ﻏﻴﺎ‬ ‫ﻳﺮد ِإﻻ‬
ِ ‫وﻟﻢ‬ ‫ذﻛﺮﻧﺎ‬
ِ ِ ‫ﻋﻦ‬ ِ
Here the Prophet (sws) has been directed that people who are so
arrogant and big-headed that instead of following the guidance of God
they want to follow their own fancies and instead of knowledge want to
rely on conjecture and in place of good want to tread the path of evil, he
should not pursue them much. If they have shown indifference to God’s
guidance, then the Prophet (sws) too should ignore them; he has
discharged his responsibility; now it is their responsibility; soon they
shall witness itsْ consequences.
The word ‫ ِذﻛﺮ‬here refers to the Qur’ān. It is used for it at many
instances, and it has various aspects to which I have alluded at various
places. Here it is used in this sense because the Qur’ān is reminding them
of the Hereafter and its responsibilities – people who have become
َ ْ ُّ َ َ َ ْ
indifferent to them because of reliance
ْ ُ ََْ
on their imaginary deities.
The words ‫ﻳﺮد ِإﻻ اﺤﻟﻴﺎة ا ﻏﻴﺎ‬ ِ ‫ وﻟﻢ‬refer to the real reason behind their
denial: they have regarded this life and its lures to be their real objective.
ََْ َ َُْ َ ََُ َ ‫ﺑﻤﻦ َﺿﻞ َﻋﻦ‬ ُ َ ْ َ ‫ﻫﻮ‬
َ ‫أﻋﻠﻢ‬ َ َ
َ ُ ‫رﺑﻚ‬ ْ ْ َ ِّ ُ ُ َ ْ َ َ َ
20
(٣٠) ‫اﻫﺘﺪى‬ ‫ﺑﻤﻦ‬
ِ ِ ‫أﻋﻠﻢ‬ ‫وﻫﻮ‬ ‫ﺳﺒﻴﻠﻪ‬
ِ ِ ِ ِ ‫إن‬
ِ ِ ‫ذﻟﻚ ﻣﺒﻠﻐﻬﻢ ﻣﻦ‬
‫اﻟﻌﻠﻢ‬
ِ ِ
The implication of this verse is that these people only have access to

18. Al-Tabrayzī, Dīwān al-hamāsah, vol. 2 (Beirut: Dār al-Qalam, n.d.), 182.
19. Therefore, turn away from those who turn away from Our Reminder and
seek only the life of this world.
20. This is the farthest limit of their knowledge. Your Lord best knows those
who have strayed from His path and those who are rightly guided.
Sūrah Najm 59
the apparent and the external form of this world; neither do they have
access to the reality behind this external form nor do they have any
desire for it even though it is the latter which should have been their
prime consideration; without it, this world is meaningless and
purposeless and a place of amusement. The fact of the matter, on the
other hand, is that so evident from every nook and corner of this universe
is its creator’s power and authority that except for a fool no one can be
audacious enough to deny it. It is beyond a powerful and wise being that
He create such a huge place merely ْ ْ forَ ِّamusement.
It is evident from the style of ‫اﻟﻌﻠﻢ‬
ُ ُ َ ْ َ َ َ that it is merely their
ِ ِ ‫ذﻟﻚ ﻣﺒﻠﻐﻬﻢ ﻣﻦ‬ ِ
narrow mindedness and meanness that they are lured by its external form
and have become indifferent to its reality even though all its apparent
pleasures are temporary and transient. The real eternal kingdom is the
one towards which the Qur’ān calls them but they because of their
timidity and deprivation do not find the courage to go after it. This aspect
is explained by the following verse of Sūrah Rūm:
َ ُ َ ْ ُ َ ْ َ ْ ُ َ َ ْ ُّ َ َ ْ َ ِّ ً َ َ ُ َ ْ َ
(٧:٣٠) ‫ﺬﻟﻓﻠﻮن‬
ِ ‫اﻵﺧﺮة ﻫﻢ‬
ِ ِ ‫ﻋﻦ‬
ِ ‫اﺤﻟﻴﺎة ا ﻏﻴﺎ وﻫﻢ‬
ِ ‫ﻇﺎﻫﺮا ﻣﻦ‬
ِ ‫ﻓﻌﻠﻤﻮن‬
They know the outward show of this nether life, but of the life to
come they are heedless. (30:7)
ََْ َ َْ َ ُ َ َ َ َ َْ َ ُ َ
The words ‫ﺑﻤﻦ اﻫﺘﺪى‬ ُ َ َ
ِ ِ ‫ﺳﺒﻴﻠﻪ وﻫﻮ أﻋﻠﻢ‬
ُ
ِ ِ ِ ‫أﻋﻠﻢ ِﺑﻤﻦ ﺿﻞ ﻋﻦ‬ ‫ ِإن َرﺑﻚ ﻫ َﻮ‬assure the
Prophet (sws) and warn and threaten the people who are slaves to the
pleasures of this world. The Prophet (sws) is addressed and told that he
should now ignore them; his Lord fully knows those who have deviated
from His path as well as those who are rightly guided. He will deal with
every person the way he is worthy of being dealt with. His knowledge
embraces every thing and His power dominates all. Neither will those
people who have strayed from the right path be able to escape His grasp
nor will those who are fighting every misery for His cause be deprived of
His help and mercy.

Section III: (Verses 31-53)

The succeeding verses further explain and emphasize what is stated in

the previous section.
First, it is explained that the kingdom of the heavens and the earth is
under the control of the one and only God. He has not granted any share
of His power to their self-claimed deities so as to be able to influence His
justice. Thus He will necessarily punish the sinners and reward the
Sūrah Najm 60
righteous. As far as those people are concerned who, because of their
intercessors or because of their lineage and race or because of some
apparent service to the House of God and its pilgrims were guilty of self-
praise and regarded Paradise to be their birth-right, they shall be cast into
Hell by God. Only those will be safe from His grasp who desisted from
usurping rights and from open indecencies. If they chance by a sin, they
will be forgiven by God once they repent. Vast is God’s mercy. Those
who in conceit of their superiority and holiness think that whatever their
deeds God will not seize them should keep in mind the fact that the
Almighty knows best the material from which they have been created; a
creature made from mud, sludge and an impure fluid should not claim to
be so holy and sacred.
After this, wonder is expressed at the people who overrate themselves
and who do not have it in their hearts to spend in the way of God but in
their claim of association with Abraham (sws) or Moses (sws) dream that
they will surely be granted a high status in the Hereafter even though the
most prominent teaching of Abraham (sws) and Moses (sws) was that in
the Hereafter no one will bear the burden of another person; each person
will face what his own deeds have earned for him.
After this is explained that sorrow and happiness, life and death,
subsistence and children, affluence and poverty are all under the control
of God and therefore everyone must turn to Him at all times. Those who
worship the Sirius star which comes out in the spring season thinking
that the blessings of spring are the result of its bestowal should
remember that God is the Lord of Sirius as well.
After the above previous nations are briefly referred to in that they too
were led astray the way the Quraysh were; so they should seek a lesson
from their fate recorded in history and not invite the wrath of God.
In the light of this background, readers may recite the verses cited
below.

ُ ََ َ ْ َ ْ ‫وﻣﺎ ﻲﻓ‬
Text and Translation
َ ْ َ َ ‫ﻋﻤﻠﻮا‬ ُ َ َ َ ْ َ ِ ‫اﻷرض‬ َ َ ‫اﻟﺴﻤﺎوات‬
َ ِ ‫وﺠﻳﺰي ا‬
‫ﻳﻦ‬ ِ ِ ‫ﺑﻤﺎ‬ ِ ‫أﺳﺎؤوا‬ ‫ﻳﻦ‬ ِ ‫ا‬ ‫ﺠﺰي‬ ِ ِ ِ ِ
َ َ ‫وﷲ َﻣﺎ ِﻲﻓ‬ ِ َِ
ُ َ ‫رﺑﻚ‬
‫واﺳﻊ‬
َ َ َ َ ‫واﻟﻔﻮاﺣﺶ إﻻ‬
‫اﻟﻠﻤﻢ ِإن‬
َ َ َْ َ ْ ْ َ َ َ َ ُ ََْ َ
‫اﻹﺛﻢ‬ ‫ﻛﺒﺎﺋﺮ‬ ‫ﺠﻳﺘﻨﺒﻮن‬ ‫ﻳﻦ‬ ‫ا‬ ( ٣١ ) َ ْ ُ ْ ‫أﺣﺴﻨﻮا‬
‫ﺑﺎﺤﻟﺴﻰﻨ‬ ُ َ ْ َ
ِ ِ ِ ِ ِ ِ ِ ِ ِ
ََ ْ ُ َ ُ ُ ُ ٌ َ ُْ َ ْ َ ْ َ ْ َ ِّ ُ َ َ َ ْ ْ ُ ُ َ ْ َ َ ُ ْ َْ
‫أﻣﻬﺎﺗﻜﻢ ﻓﻼ‬ ِ ‫ﻧﻄﻮن‬ ‫أﺟﻨﺔ ِﻲﻓ‬ ‫أﻧﺘﻢ‬ ‫ذ‬ ‫و‬ ‫اﻷرض‬
ِ ‫ﻣﻦ‬ ‫أﻧﺸﺄﻛﻢ‬ ‫إذ‬ ‫ﺑﻜﻢ‬ ‫أﻋﻠﻢ‬ ‫ﻫﻮ‬ ‫ﺮة‬
ِ َ ‫اﻟﻤﻐﻔ‬
ِ
ِ ِ َِ َ ِ ِ
ً َ َ ْ ََ َ َ َ ْ َ َ َ َ ُ َ ْ َ َ ُ ْ ُ َ ُ َ ُّ َ ُ
‫ﻗﻠﻴﻼ‬ ِ ‫( وأﻗﻄﻰ‬٣٣) ‫( أﻓﺮأﻳﺖ ا ِ ي ﺗﻮ‬٣٢) ‫ﺑﻤﻦ اﻳﻰﻘ‬ ِ ِ ‫أﻧﻔﺴﻜﻢ ﻫﻮ أﻋﻠﻢ‬ ‫ﺗﺰ ﻮا‬
َ ُ ُ ُ َ ْ َ
َُ ْ ْ َ َ ُ َ َْ ُ َُ ْ ْ َ َ ْ ََ
(٣٦) ‫ﺻﺤﻒ ﻣﻮ‬ ‫( أم ﻟﻢ ﻳﻨﺒﺄ ِﺑﻤﺎ ِﻲﻓ‬٣٥) ‫اﻟﻐﻴﺐ ﻓﻬﻮ ﻳﺮى‬ َ َ ‫أﻋﻨﺪه ِﻋﻠﻢ‬ ِ (٣٤) ‫وأﻛﺪى‬
ِ ِ
َ َ ‫ﻟﻺﻧﺴﺎن إﻻ َﻣﺎ‬ َ ْ َ ْ َ َ ُ
َ ْ َ ْ ٌ َ َ ‫ﺗﺰر‬ َ
ُ َ ‫( ﻛﻻ‬٣٧) ‫ﺑﺮاﻫﻴﻢ ا ِ ي َو‬ َ َ ْ ‫َو‬
‫ﺳﻰﻌ‬ ِ ِ ِ ِ ‫( وأن ﻟﻴﺲ‬٣٨) ‫وازرة ِوزر أﺧﺮى‬ ِ ِ ِ ِ
Sūrah Najm 61
َ َ ُ ْ َ ِّ َ َ َ َ َ ْ َ ْ َ َْ ُ َ ْ ُ ُ َ ُ ‫ﺳﻮف‬ َ ْ َ َُْ َ ََ
(٤٢) ‫اﻟﻤﻨﺘﻰﻬ‬ ‫( وأن ِإﻰﻟ رﺑﻚ‬٤١) ‫اﻷو‬ ‫( ﻋﻢ ﺠﻳﺰاه اﺠﻟﺰاء‬٤٠) ‫ﻳﺮى‬ ‫( وأن ﺳﻌﻴﻪ‬٣٩)
َ َ ‫اﻟﺰوﺟﻦﻴ ا‬ َْ ْ َ َ َ ‫وﻛﻧﻪ‬ َ
ُ َ (٤٤) ‫وأﺣﻴﺎ‬ َ
َ ْ َ ‫أﻣﺎت‬ َ
َ َ َُ ُ َ َ َ ْ َ َ َ ْ َ َ ُ ُ ََ
َ
‫ﻛﺮ‬ ِ ‫ﺧﻠﻖ‬ ‫ﻫﻮ‬ ‫وﻛﻧﻪ‬ ( ٤٣ ) ‫وأﺑﻜﻰ‬ ‫وﻛﻧﻪ ﻫﻮ أﺿﺤﻚ‬
َ
َ ْ ‫ﻫﻮ‬ َ ُ ْ َ
َ ْ َْ َ َ َ َ ْ ُّ َ ُْ َ
‫أﻟﻰﻨ‬ َ ُ ‫وﻛﻧﻪ‬
ُ َ (٤٧) ‫اﻷﺧﺮى‬ َ ْ ‫ﺸﺄة‬ ‫ﻋﻠﻴﻪ اﻟﻨ‬
ِ ‫( َوأن‬٤٦) ‫ﻳﻤﻰﻨ‬ َ ْ ُ ‫إذا‬ ‫ﻏﻄﻔﺔ‬
ٍ ‫ﻣﻦ‬ِ ( ٤٥ ) ‫واﻷﻧ‬
ِ
َ
َ ََ َ ََُ َ ُ ْ ً َ ْ ُ َ َ َ َ َ ْ ِّ ‫رب‬ ُّ َ َ ُ ُ َ َ َ ََْ
(٥١) ‫ﻓﻤﺎ ْأﻧﻰﻘ‬ ‫( وﻋﻤﻮد‬٥٠) ‫وﻛﻧﻪ أﻫﻠﻚ َﺨدا اﻷو‬ (٤٩) ‫اﻟﺸﻌﺮى‬ ‫( وﻛﻧﻪ ﻫﻮ‬٤٨) ‫وأﻗﻰﻨ‬
َ ََ
‫( ﻓﻐﺸﺎﻫﺎ َﻣﺎ‬٥٣) ‫أﻫﻮى‬ َ ْ َ ‫ﻜﺔ‬
َ َ َْ ُْ َ
‫واﻟﻤﺆﺗﻔ‬ (٥٢) ‫وأﻃﻰﻐ‬
َ ْ َ َ َ َ ْ َ ْ ُ ُ َ ْ ُ ُ ْ َ ِّ
‫ﻧﻮح ﻣﻦ ﻗﺒﻞ ِإﻏﻬﻢ ﺎﻛﻧﻮا ﻫﻢ أﻇﻠﻢ‬
ُ َََْ
ٍ ‫وﻗﻮم‬
ِ
َ َ َ َ ‫رﺑﻚ‬َ ِّ َ َ ِّ َ َ َ
(٥٥) ‫ﻳﺘﻤﺎرى‬ ‫ﻓﺒﺄي آﻻء‬ ِ (٥٤) ‫ﻏ‬
And whatever is in the heavens and in this earth is in the jurisdiction of
Allah so that He punish the evil-doers for their deeds and bestow a good
reward on those who did good deeds – those who used to abstain from
heinous sins and open indecencies save those occasional yet minor sins to
which they were induced. Indeed, your Lord is vast in mercy. He knows
you fairly well from the time when He created you from the earth and
when you were a foetus in your mothers’ wombs. Therefore, ascribe not
purity to yourselves. He knows very well the pious. (31-32)
Did you see the one who turned his back, gave a little and then held
back? Has he the knowledge of the Unseen; thus he is seeing it. Does he
not know what is in the Scriptures of Moses and of Abraham – who
fulfilled all his promises; it is in the Scriptures that no soul shall bear
another’s burden and that a man shall only receive that which he strove
and that what he has earned shall soon be shown to him; he shall then be
fully rewarded and that all things shall in the end return to Allah. (33-42)
And that, indeed, it is He Who makes [people] laugh and makes [them]
weep, and it is He Who gives death and He Who gives life and it is He
Who created the two spouses the male and the female from a drop when it
is poured forth and that upon Him is the second bringing forth and that it
is He who bestowed and enriched and it is He who is the Lord of Sirius as
well. (43-49)
And it is He who destroyed the ancient ‘Ād and the Thamud also, thus
sparing no one, and before them the people of Noah also. Indeed, they
were very unjust and rebellious, and [He] also routed the overthrown
cities. Thus there covered them that which did cover them. Now, which
of your Lord’s marvels will you deny! (50-55)

Explanation

َ ِ ‫وﺠﻳﺰي ا‬ ُ َ َ
َ ْ َ َ ‫ﻋﻤﻠﻮا‬ ُ ََ َ ْ َ ْ ‫وﻣﺎ ﻲﻓ‬
َ ْ َ ِ ‫اﻷرض‬ َ َ ‫اﻟﺴﻤﺎوات‬
َ َ ‫ﷲ َﻣﺎ ِﻲﻓ‬
‫ﻳﻦ‬ ِ ِ ‫ﺑﻤﺎ‬
ِ ‫أﺳﺎؤوا‬ ‫ﻳﻦ‬ ِ ‫ا‬ ‫ﺠﺰي‬
ِ ِ ِ ِ ِ ِ ‫َو‬
Sūrah Najm 62
ُ َ ْ َ
َ ْ ُ ْ ‫أﺣﺴﻨﻮا‬
(٣١) ‫ﺑﺎﺤﻟﺴﻰﻨ‬ ِ
21

Mentioned here is the consequence of the refutation of polytheism and

intercession done in the earlier verses: the dominion of the heavens and
the earth is in the hands of God. No one has a share in them that he may
challenge the authority of God in them or that someone may interfere
with His intentions or influence His decisions.
The letter ‫ ل‬in ‫ﺠﻳﺰي‬َ ْ َ is to not to state the cause but to state the
ِ
consequence. The implication is that when He alone is the only master
and controller, then the obvious corollary of this is that those who are
relying on their self-styled and self-claimed deities are only deceiving
their own selves. God is wise and just. He will definitely punish the
sinners and there is no one who can save them from God’s grasp.
Similarly, He will necessarily richly reward the pious and the virtuous
and to receive this reward they will absolutely not be required to ask for
the intercession of anyone.
It is evident from this verse that the sinners will only see exactly the
evils they had committed and God will not make any addition to this. On
the other hand, the righteous will not be merely rewarded for their
virtues; God will bless them further with His favours. God is just and
thus will not be unjust to anyone; however, He is also gracious and thus
will bless His righteous people with more than what they deserve.

ْ ُ ‫أﻋﻠﻢ‬
‫ﺑﻜﻢ‬ ُ َ ْ َ ‫ﻫﻮ‬ َ ِ ْ َ ْ ‫واﺳﻊ‬
َ ُ ‫اﻟﻤﻐﻔﺮة‬ َ َ
ُ َ ‫رﺑﻚ‬ ‫إن‬ َ َ ‫واﻟﻔﻮاﺣﺶ إﻻ‬
‫اﻟﻠﻤﻢ‬
َ َ َْ َ ْ ْ َ َ َ َ ُ ََْ َ
‫اﻹﺛﻢ‬
ِ ِ ِ ِ ِ ِ ِ ِ ‫ﻛﺒﺎﺋﺮ‬
ِ ‫ا ِ ﻳﻦ ﺠﻳﺘ ِﻨﺒﻮن‬
َُ ْ َ َ ُ ْ ُ َ ُ َ ُّ َ ُ َ َ ْ ُ َ ُ ُ ُ ٌ َ ْ ُ َ ْ ْ َ ْ َ ِّ ُ َ َ َ ْ
‫أﻣﻬﺎﺗﻜﻢ ﻓﻼ ﺗﺰ ﻮا أﻧﻔﺴﻜﻢ ﻫﻮ أﻋﻠﻢ‬ ‫ﻧﻄﻮن‬ ‫أﺟﻨﺔ ِﻲﻓ‬ َ
ِ ِ ِ ‫اﻷرض و ِذ أﻧﺘﻢ‬ِ ‫ِإذ أﻧﺸﺄﻛﻢ ﻣﻦ‬
َ َ
22
(٣٢) ‫ﺑﻤﻦ اﻳﻰﻘ‬
ِ ِ
The verse says that if any sin emanates from people who abstain from
heinous sins and acts of open lewdness, then it is as if they get entangled
with filth while treading the terrain of life. They may stumble into sin;
however, just as a person who has a proclivity for cleanliness can never
dwell in dirt and tries to come out of it as soon as is possible for him, in a
similar manner these people too do not live in sin; they try to cleanse

21. And whatever is in the heavens and in this earth is within the jurisdiction
of Allah so that He punish the evil-doers for their deeds and bestow a good
reward on those who did good deeds –
22. Those who used to abstain from heinous sins and open indecencies save
those occasional yet minor sins to which they were induced. Indeed, your Lord
is vast in mercy. He knows you fairly well from the time when He created you
from the earth and when you were a foetus in your mothers’ wombs. Therefore,
ascribe not purity to yourselves. He knows very well the pious.
Sūrah Najm 63
themselves as soon as a sin is committed by repenting and reforming
themselves.
The words ‫ أﻤﻟﻤﺎم‬and ‫ ﻤﻟﻢ‬mean to stay at place for a short period. The
meaning of ‫ ﻤﻟﻢ‬ascribed to Mujāhid and Ibn ‘Abbās (rta)23 is that a person
stumbles into a sin but then soon comes out of this state. What is meant
is that it is not required of a person to lead a sinless life. A person may at
times while succumbing to emotions and desires commit a sin; however,
God requires of him that he should have such a vigilant sense of faith in
him that a sin should not embrace his life so much that it becomes
difficult for him to leave it; such should be the level of this vigilance that
when a person trips into a sin, he reforms himself as soon as he realizes
it. God will forgive people who lead such lives; vast is His mercy.
In Sūrah Nisā’ this subject is discussed in the following words:
َ ََُْ َ َ ُ ُ َ ُ َ َ َ َ ْ ُّ َ ُ َ ْ َ َ ََ َُْ َ
‫ﻓﺄوﻟـﺌﻚ‬
ِ ‫ﻗﺮﻳﺐ‬
ٍ ِ ‫ﻣﻦ‬
ِ ‫ﻓﺘﻮﺑﻮن‬ ‫ﻋﻢ‬ ‫ﺠﺑﻬﺎﻟﺔ‬
ٍ ِ ‫ء‬‫اﻟﺴﻮ‬ ‫ﻓﻌﻤﻠﻮن‬ ‫ﻟﺜﻳﻦ‬
ِ ِ ‫اﷲ‬
ِ ‫ﺒﻟ‬ ‫إﻏﻤﺎ اﺤﻛﻮﺑﺔ‬ ِ
َ ِّ ُ
َ ََْ َ ُ َْ َ ً ً
َ ْ َ ‫اﷲ َﻋﻠﻴﻤﺎ َﺣﻜﻴﻤﺎ‬ َ
ُ ‫ﻋﻠﻴﻬﻢ َو َن‬ َ
ْ ْ َ ‫اﷲ‬ ُ ‫ﻓﺘﻮب‬ ُ َُ
‫اﻟﺴﻴﺌﺎت‬
ِ ‫ﻓﻌﻤﻠﻮن‬ ‫ﻟﺜﻳﻦ‬
ِ ِ ‫وﻟﻴﺴﺖ اﺤﻛﻮﺑﺔ‬
ِ ِ ِ ِ
ٌ ُ ‫وﻫﻢ‬ َ ُ َُ َ
ْ ُ َ ‫ﻓﻤﻮﺗﻮن‬ َ َ َ َ ُ ْ َْ ُ ُ َ َ َ َ َ َ َ
ُ ْ ُ ِّ ‫ﻗﺎل إ‬
‫ﻛﻔﺎر‬ ‫ﻳﺒﺖ اﻵن َوﻻ ا ِ ﻳﻦ‬ ِ ‫َﺣ ِإذا ﺣﺮﻀ أﺣﺪﻫﻢ اﻟﻤﻮت‬
َ ً َ َ ْ َُ َ ْ َ ْ َ َ َ ْ ُ
(١٨-١٧ :٤) ‫ﻋﺬاﺑﺎ أ ِ ًﻤﺎ‬ ‫أوﻟـﺌﻚ أﻗﺘﺪﻧﺎ ﻟﻬﻢ‬
ِ
God’s responsibility is to forgive only those who commit a sin while
being overwhelmed with emotions and then quickly repent. It is they
who are forgiven by God. God is all-knowing and wise. But He does
not forgive those who sin all their lives and, when death comes to
them, say: “Now I repent!” nor those who die as disbelievers. It is for
these whom We have prepared a grievous punishment. (4:17-18)
َ َْ
َ َ ‫ﻛﺒﺎﺋﺮ اﻹﺛﻢ‬
َ ْ َْ َ َ َ ُ ََْ ْ
In the expression ‫واﻟﻔﻮاﺣﺶ‬
ِ ِ ِ ِ ‫ﺠﻳﺘﻨﺒﻮن‬
ِ ‫ ا ِ ﻳﻦ‬the word ‫إﺛﻢ‬
ِ ِ refers to
sins which relate to usurpation of rights, oppression and injustice and the
َ ََ
word ‫ﻓﻮاﺣﺶ‬ِ refers to open indecencies and sexual transgressions. If
Muslims are urged to desist from major sins, then this does not mean that
they will not be held unaccountable for the minor ones. As explained at
relevant places of this tafsīr, this only means that so strong is the sense
of faith of people who safeguard themselves from major sins that they
never remain adamant on minor ones. How can a person who can be
safely trusted with thousands remain content on being called a dishonest
person in the case of small amounts.
The verse sounds a warning to people who were contaminated with all

23. Abū Ja‘far Muhammad ibn Jarīr al-Tabarī, Jāmi‘ al-bayān ‘an tā’wīl āy
al-Qur’ān, vol. 27 (Beirut: Dār al-fikr, 1405 AH), 66.
Sūrah Najm 64
sorts of sins and sexual transgressions but dreamt of ending up in
Paradise on the basis of the intercession of their alleged deities and on
the basis of nobility of their forefathers and the superiority of their race.
They are told that what is going to be of avail to them before God is faith
and righteous deeds and not this false support.
It has been referred to earlier in this tafsīr that both the Quraysh and
the People of the Book were inflicted with some sort of false notion or
the other. Besides their deities, the Quraysh had great pride in their
lineage as well as on their custodianship of the House of God. They were
the progeny of Abraham (sws) and Ishmael (sws). Because of their pride
on their custodianship of the House of God, they were warned by the
Qur’ān in the following words:

َ َ َ َ ْ َ َ ْ َ َ ِ َ َ ْ ‫اﻟﻤﺴﺠﺪ‬ َ َ َ َ ِّ َ ْ َ َ َ ْ ُ ْ َ َ َ
ْ َ ْ ‫وﻋﻤﺎرة‬
‫وﺟﺎﻫﺪ‬ ‫اﻵﺧﺮ‬
ِِ ِ ْ َ ‫ﷲ َوا‬
‫ﻮم‬ ِ ‫اﺤﻟﺮام ﻛﻤﻦ آﻣﻦ ِﺑﺎ‬ ِ ِ ِ ‫أﺟﻌﻠﺘﻢ ِﺳﻘﺎﻳﺔ اﺤﻟﺎج‬
(١٩:٩) ‫اﷲ‬ َ
ِ ‫ﺳﺒﻴﻞ‬
ِ ِ ‫ِﻲﻓ‬
Did you regard providing water to the pilgrims and managing the
Sacred Mosque equivalent to the deed of the people who believed in
God and the Last Day, and fought for God’s cause? (9:19)

They are told that though providing water to the pilgrims and looking
after the House of God is a noble deed, yet this cannot take the place of
embracing faith and doing righteous deeds nor one which can conceal
their crimes. Similarly, the People of the Book conceitedly thought that
since they were the chosen people and were the descendents of Abraham
(sws) and Isaac (sws), the fire of Hell would not touch them. In the first
place, they would not even be cast into Hell and if someone among them
had to bear it, then that too would only be for a few days. Eternal
punishment was not for them in any case; such punishment was reserved
only for other nations. It is on this conceited behaviour of theirs that Jesus
(sws) had admonished them that they not show conceit on being the
progeny of Abraham (sws) and that if his Lord wanted, he could create
Abraham’s progeny from stones.24 It was while following the footsteps of
these Jews that Muslims too regarded themselves to be forgiven people
and had thereby absolved themselves of all the responsibilities related to
faith and deeds. The matter reached the extent that there were many
families among them in which if a person was born in was thought to be
guaranteed Paradise and there were many graveyards in which if a person
was buried was regarded to be worthy of the eternal kingdom regardless
of his beliefs and deeds.

24. See, for example: Matthew, 3:9.

 ٌ َ ْ ُ َ ْ َ ْ َ ْ َ ِّ ُ َ َ َ ْ ْ ُ ُ َ ْ َ َ ُ
Sūrah Najm 65
the verse: ‫اﻷرض و ذ أﻧﺘﻢ أﺟﻨﺔ ﻲﻓ‬ ِ ‫ﻫﻮ أﻋﻠﻢ ِﺑﻜﻢ ِإذ أﻧﺸﺄﻛﻢ ﻣﻦ‬
َ ْ َ َ ُ ofُ َ ُ َ ُّ َ ُ َ ِ َ ْ ِ ُ َ ُ ِ ُ ُ
In the section
َ َ ُ ْ
‫ﺑﻤﻦ اﻳﻰﻘ‬
ِ ِ ‫أﻣﻬﺎﺗﻜﻢ ﻓﻼ ﺗﺰ ﻮا أﻧﻔﺴﻜﻢ ﻫﻮ أﻋﻠﻢ‬ ِ ‫ﻧﻄﻮن‬
ِ all people who have this
mentality are addressed and warned that they should not regard
themselves to be holy and indulge in self-praise. God knows most the
period of their lives in which He created them from the earth and also the
period in which they remained in the form of embryos in the wombs of
their mothers. The implication is that it is not befitting for a creature
created from mud, mire and water and then nurtured in the womb after a
lowly fluid is poured forth into it regard itself to be worthy of high status
and absolve itself of treading the path of righteousness and virtue. Every
person knows that he was created from a very despicable fluid and was
initially raised in the constricted tract of His mother’s womb. For this
reason, he should not expect himself to be regarded superior merely on
the basis of his physical form. Any status he can acquire can only be on
the basis of faith and virtue and it is God who has the most knowledge of
this. It is He who will measure things by His scale and grant each person
the status he deserves. Before this assessment is made, no one has the
right to proclaim his high status to other people. This subject will also be
discussed in verses thirty eight and thirty nine of Sūrah Ma‘ārij.
Inshāllah, a further explanation will be furnished in them.
The degrading way in which human existence is mentioned in this
verse needs to be kept in consideration as well as the َ scorn on
َ َ a person’s
ْ ُ َ ُ ‫ﺗﺰ ُّ ﻮا‬
claim to holiness and superiority in the words ‫أﻧﻔﺴﻜﻢ‬ َ ُ ‫ﻓﻼ‬ . After this,
one should deliberate on the beliefs of wahdat al-wujūd of our Sufis as
per which man is a part of God and will one day merge into Him and in
this manner a drop by merging into an ocean will become an ocean. If
man is really a part of God, then did the Almighty refer to one His parts,
God forbid, in such a degrading way in this verse?
Then further deliberation is needed on the fact that regarding one self as
superior merely because of physical form has been regarded as self-praise
by God while, on the other hand, these Sufis chant: ‫ﺳﺒﺤﺎ ﺳﺒﺤﺎ ﻣﺎ أﻋﻈﻢ‬
‫( ﺷﺎ‬I am pure and flawless! What majesty I have! Exalted is my
majesty).25 Can a person who has even an iota of faith in him make this
highly arrogant and supercilious claim about his self? However, since the
Sufis instead of receiving guidance from the Qur’ān and Hadīth have
received it from the bātaniyyah, extremist Shiites and the Brahmans are
guilty of introducing their evil creed into Islam and there are so many
foolish people who repeat these sentences even though they are totally

25. See, for example: Abū al-Farj ‘Abd al-Rahmān ibn ‘Alī ibn Muhammad,
Talbīs-i Iblīs, 1st ed. (Beirut: Dār al-Kitāb al-‘Arabī, 1405 AH), 417.
Sūrah Najm 66
unaware of their meanings.

َْْ ُْ َُ َ
َ ُ َ ‫اﻟﻐﻴﺐ‬
َ َ ‫ﻓﻬﻮ‬ َ ْ ََ ً َ َ ْ ََ َ ََََْ
َ َ ‫أﻓﺮأﻳﺖ ا ِ ي‬
26
(٣٥) ‫ﻳﺮى‬ ِ ‫ﻋﻠﻢ‬
ِ ‫أﻋﻨﺪه‬
ِ (٣٤) ‫وأﻛﺪى‬ ‫ﻗﻠﻴﻼ‬
ِ ‫وأﻗﻄﻰ‬ (٣٣) ‫ﺗﻮ‬
Here the Almighty has portrayed the character of people who do not
have the courage to spend in His cause and if ever they do give
something it is in a perfunctory manner, yet claim that they will be
granted a high status by Him in the Hereafter. Do they have a telescope
which is capable of seeing the matters of the unseen world through
which they can observe the high rank and status which have been
reserved for them?
Our exegetes generally regard ‫ ا ِ ي‬to be a reference to Walīd ibn
Mughīrah,27 a chief of the Quraysh tribe. They also relate an incident
about him saying that he had expressed his intention to embrace Islam but
when one of his companions came to know of this intention he was told by
this companion not to if he was embracing the faith because of fear for the
Hereafter. He told him that if he deposited a certain amount of money with
him, he would ensure saving him from the danger of the Hereafter; on this
assurance, Walīd gave up his plan to embrace Islam and promised him to
pay the said amount; however, later on, after giving him some part of the
amount refused to pay the rest.
Though this incident has been cited by all our exegetes, in the first place
it does not have a sound chain of narration, and if it is supposed that this
incident is true, even then one fails to comprehend its relationship with
these verses. If it is supposed that Walīd did not fulfil his promise, then
has the Qur’ān rebuked him here for not fulfilling his promise?
The fact of the matter is that since the word ‫ ا ِ ي‬generally qualifies a
proper noun, wherever our exegetes find ‫ ا ِ ي‬or ‫اﻟﻲﺘ‬ ِ , they start looking
for a person whom these words qualify. In this quest, they have to make
up an incident however inapt and unrelated to the occasion and context
of the discourse it may be.
I have presented many examples in this tafsīr to show that ‫ ا ِ ي‬or ‫اﻟﻲﺘ‬ ِ at
all places do nor refer to a specific man or woman; at certain instances,
they are used to portray a parable too. At such instances, the purpose is to
present the collective character of a group; however, it is portrayed in a
specific form to people. I would here refer to one of the examples which
can be seen in the َ previous sūrahs.
َ ْ َ Consider
ً َ ُ َْ َ ْ َ ََ َ the
ْ ُ following
ُ َ َ َ
verse of Sūrah
Nahl: (٩٢:١٦) ‫ﻗﻮة أﻧﻜﺎﺛﺎ‬
ٍ ‫ﻧﻌﺪ‬
ِ ‫ﺎﻛﻟﻲﺘ ﻏﻘﻀﺖ ﻏﺰﻟﻬﺎ ِﻣﻦ‬ِ ‫( وﻻ ﺗﻜﻮﻧﻮا‬do not, like the

26. Did you see the one who turned his back, gave a little and then held back.
Has he the knowledge of the Unseen; thus he is seeing it.
27. See for example: Al-Tabarī, Jāmi‘ al-bayān, vol. 27, 70.
Sūrah Najm 67
woman who unravels the thread she has firmly spun, (16:92)). One can see
the word ‫اﻟﻲﺘ‬
ِ is mentioned; however, it does not refer to a specific old lady
so that one may start investigating her name, family and whereabouts and
to find out about how she was making yarn from cotton and why would
she undo what she had made; all these efforts are needless because the
reference here is not to a specific old lady; it is to a supposed symbolic
character.
In a similar manner, a hypothetical character is portrayed to the
Idolaters of Arabia. These Idolaters did not have the courage to spend in
the cause of God but on the basis of intercession of their self-claimed
deities and due to conceit of their racial superiority claimed that just as
they had a high status in this world, they would be blessed with this same
status in the Hereafter if ever it came. In the mirror of this portrayal,
Walīd ibn Mughīrah and Abu Jahl as well as other miserly yet affluent
people of the Quraysh could see their own faces. They were the ones
who would desist from responding to the calls of the Prophet (sws) to
spend for the cause of God but would think that they had the keys of
Paradise in their control.
The style of the discourse in these verses is disparaging and sarcastic:
Look at these foolish people who run away from spending in the cause of
God; even if they do so out of shame, then too it is in a perfunctory
manner but claim that they will be given a high status in the Hereafter; in
other words, it is as if they are able to see even from this world the
َْ َ
affluence and luxury
َْ َ
they will be given in Paradise.
The word ‫ أﻛﺪى‬is from the idiom ‫ أﻛﺪى اﺤﻟﺎﻓﺮ‬which means that such a
big rock was encountered by a digger that breaking it was difficult for
him. Portrayed here is the general attitude of the miserly: if they spend out
of compulsion, they spend very little and at that time are overcome by
stinginess so much that they clench their fists and if anyone tries to urge
them to spend, they launch an onslaught on him and remark: how much
ً َُ ً َ ُ ْ َ ْ َ ُ ُ َ
should we spend; get aside; I have already squandered a lot of money for
this purpose. The verse: ٦ :٩٠) ‫( )ﻓﻘﻮل أﻫﻠﻜﺖ ﻣﺎﻻ ﻛﺪا‬I have wasted heaps of
money, (90:6)) portrays the character of such stingy people.
ٌَ َ ُ َ َ
َ ْ ‫وازرة‬
‫وزر‬ َ َ َ ْ ‫( َو‬٣٦) َ ُ َ ْ ‫ﻳﻨﺒﺄ‬
ُ ُ ‫ﺑﻤﺎ ﻲﻓ‬ َُ َْ َْ
ِ ِ ‫ﺗﺰر‬ ِ ‫( ﻛﻻ‬٣٧) ‫ﺑﺮاﻫﻴﻢ ا ِ ي و‬
ِ ِ ‫ﺻﺤﻒ ﻣﻮ‬
ِ ِ ِ ‫أم ﻟﻢ‬
28
(٣٨) ‫أﺧﺮى‬َْ ُ
The implication of these verses is that these people are dreaming of

28. Does he not know what is in the Scriptures of Moses and of Abraham –
who befittingly passed every test he was put in; it is in the Scriptures that no
soul shall bear another’s burden
Sūrah Najm 68
ending up in Paradise relying merely on the intercession of their alleged
deities; have not the teachings of the scriptures of Moses (sws) and
Abraham (sws) reached them that in the Hereafter no soul shall bear the
burden of another?
Here it needs to be kept in consideration that the addressees here are
primarily the Quraysh and secondarily the People of the Book. The latter
claimed to be the followers of both Abraham (sws) and Moses (sws);
similarly, the former regarded Abraham (sws) to be an elder of their
family and their religious leader. For this reason both these great
messengers of God are mentioned with great emphasis.
The Prophet Abraham (sws) is referred to by the attribute ‫ا ِ ي َو‬
which means that he followed every directive of God in letter and in
spirit and fulfilled his promise and who passed every test and trial in an
ََْ َ
ُ ُّ َ َ ْ ‫اﻧﺘﻰﻠ‬
outstandingَ way. In Sūrah Baqarah, the words are: ‫إﺑﺮاﻫﻴﻢ َرﺑﻪ‬ ِ ِ ‫و ِ ِذ‬
ُ َ َ َ َ
١٢٤ :٢) ‫ﺑﻜﻠﻤﺎت ﻓﺄﻳﻤﻬﻦ‬
ٍ ِ ِ ) (and recall when Abraham was put to trial by His
Lord in a few things and he fulfilled all of them, (2:124)). The purpose
of mentioning this attribute of Abraham (sws) to both the Quraysh and
the People of the Book is to admonish them that the high status achieved
by Abraham (sws) in this world and in the next was the result of showing
complete obedience and faithfulness to God. On the other hand, their
state of affairs is that without being obedient to God they want to win
high favours merely because they are his descendents.
Here a question arises about the scripture of Abraham (sws) which this
verse alludes to. The answer to this question is that he did not have a
scripture in the formal sense of the term. All his teachings were
transmitted orally as traditions to both branches of his progeny. They
were kept more intact amongst the Israelites because prophets of God
kept coming to them. The Ishmaelites were unlettered and for this reason
they became very hazy about these traditions. Later on when the Torah
was compiled, the history and teachings of Abraham (sws) were also
collected in it. Though the Jews altered many of these teachings to suit
their own interest to which we have alluded in the tafsīr of previous
sūrahs, yet his basic teachings which are referred to here are still found
in the Torah. For this reason, if by the scriptures of Abraham (sws) the
reference is to the ones in which his teachings are mentioned, then this
ْ ُ َْ ٌَ َ ُ َ َ
ascription would be absolutely correct.
َ
The words ‫وازرة ِوزر أﺧﺮى‬ ِ ‫ﺗﺰر‬
ِ ‫ ﻛﻻ‬refer to the teaching which is present in
the scriptures of Moses (sws) and Abraham (sws) that in the Hereafter no
soul shall carry the burden of another; each will carry its own burden.
This in fact is a refutation of the baseless concept of intercession which
is the subject of this sūrah. This teaching is mentioned in the Torah and
the Injil at so many instances that one wonders how in their presence the
Sūrah Najm 69
recipients of these Books were led away by Satan into polytheism. I have
cited references to this teaching at a number of places in this tafsīr and
repeating them here is not needed.
َ ْ َ ْ َ َْ ُ َ ْ ُ ُ َ ْ َ ُ َْ َ ََ
َ ُ ‫ﺳﻮف‬ َ ْ ‫ﻟﻴﺲ‬
َ َ ‫ﻟﻺﻧﺴﺎن إﻻ َﻣﺎ‬ ََ
َ ْ ‫وأن‬
29
(٤١) ‫اﻷو‬ ‫( ﻋﻢ ﺠﻳﺰاه اﺠﻟﺰاء‬٤٠) ‫ﻳﺮى‬ ‫( وأن ﺳﻌﻴﻪ‬٣٩) ‫ﺳﻰﻌ‬ ِ ِ ِ ِ
These verses further explain what is said previously: a person will only
be rewarded in the Hereafter for what he himself did; no soul will be
rewarded for the virtues of another or punished for the misdeeds of
someone else. The implication is that if their forefathers were very pious,
then they alone shall be rewarded for this piety; the reward of their
َْ ٌ ُ َ ْ
forefathers will not be transferred to them so that by virtue of it they end
up in Paradise. This َ principle is stated thus in Sūrah Baqarah: ‫ِﺗﻠﻚ أﻣﺔ ﻗﺪ‬
ْ ُ ْ َ َ ‫وﻟﻜﻢ ﻣﺎ‬
(١٣٤ :٢) ‫ﻛﺴﺒﺘﻢ‬
ُ َ ْ َ َ َ َ ََ ْ َ َ
‫(ﺧﻠﺖ ﻟﻬﺎ ﻣﺎ ﻛﺴﺒﺖ‬that was a community which has
passed away. They will get what they earned and you will get what you
earn, (2:134)). If in lieu of the deeds done by a pious father, his children
could go to Paradise then who could have been more pious than Noah
(sws); however, in spite of Noah’s prayer, the Almighty did not spare his
son. Similarly, Abraham (sws) dubbed as khalīlullāh (the friend of God)
prayed for his father but this prayer too was not accepted. The wife of Lot
(sws) was indeed the wife of a great prophet of God but so unbiased is the
law of God that even this relationship to a prophet could of no benefit to
her. On the other hand, the wife of the Pharaoh was the wife of a great
enemy of God; however, in Sūrah Tahrīm (66:11), God has showered
great praise on her. The relationships of father and son and husband and
wife are the closest and most loving. No one can be closer to God than his
prophets; however, as can be seen from these examples that even the
closest relations of a prophet whose record was devoid of good deeds were
not able to benefit from this relationship not to speak of others.
A person can benefit from the good deeds of another person in the
Hereafter in two forms: firstly, this good deed should be based on a
person’s affectionate relationship of faith with another person: for
example, if a believer prays to God for another believer, it is hoped that
this prayer will be answered. Secondly, the person has some direct or
indirect role in that good deed: for example, a believer taught a believer or
became an exemplar of a teaching for the other person or had financially
helped the other person in some way. If there is such a role of a person in
the good deed of another person, then this is as if that person too had a
share in earning it and is like a deed from which he too will benefit.

29. And that a man shall only receive that which he strove and that what he
has earned shall soon be shown to him; he shall then be fully rewarded.
Sūrah Najm 70
Some people having a socialistic mentality are of the opinion that here
the Qur’ān acknowledges the principle that a person should earn what is
commensurate to the work he put in. This interpretation has absolutely
no relationship with the occasion and context of the verse and is in fact a
wrong use of one’s intelligence. For this reason I do not want to deal
here with an issue which has no bearing to the verse. However, in the
tafsīr of the previous sūrahs, I have dealt in detail with the basic
philosophy of socialism, and will inshallāh also explain some of its
aspects at appropriate places of the coming sūrahs. This much, however,
should be kept in consideration here that the system of this world is
based on trials and tests and in the next world issues will be settled on
the basis of justice and rewards. A person has not been granted anything
here because of the work he has put in to earn it; on the other hand, He
has blessed some abundantly and some stringently and in this manner
tested the gratefulness and patience of both. In the Hereafter, people who
pass this trial will be rewarded for their good deeds and those who do not
will be deprived of any reward; this failure of theirs will take them to
Hell because in the Hereafter, the abode of such unsuccessful people is
Hell. َ ْ َ ْ َ َْ ُ َ ْ ُ ُ َ ُ َ ْ َ ُ َ ْ َ َ َ
The words ‫اﻷو‬ ‫ وأن ﺳﻌﻴﻪ ﺳﻮف ﻳﺮى ﻋﻢ ﺠﻳﺰاه اﺠﻟﺰاء‬sound a warning that no
one should deceive himself that what is said above is baseless: soon what a
person has earned will come to the notice of God and then he will be duly
rewarded or punished. These words are an assurance for the believers and
a warning to those who disbelieve in the reward and punishment of the
Hereafter: the believers should rest assured that the smallest of their good
deeds shall be taken notice of and the disbelievers should remain aware
that their smallest of evil deeds shall not be ignored.
َ َ ُ ْ َ ِّ َ َ َ َ
30
(٤٢) ‫اﻟﻤﻨﺘﻰﻬ‬ ‫وأن ِإﻰﻟ رﺑﻚ‬
The implication of this verse is that it should remain clear that
everyone will end up with God. No one should remain under the
misconception that he has some other being to whom he can turn so that
he be saved from accountability before God or that being will be able to
appeal against the decisions of God. Everyone will be brought before
God and all decisions of God will be final and irrevocable.

َ َ ‫اﻟﺰوﺟﻦﻴ ا‬
‫ﻛﺮ‬
َْ ْ َ َ َ ‫وﻛﻧﻪ‬
‫ﺧﻠﻖ‬
ْ ََ َ َ َ َ ُ ُ ََ
ُ َ َ (٤٤) ‫وأﺣَﻴﺎ‬ َ ََْ َ َ ْ َ َ ُ ُ ََ
‫( وﻛﻧﻪ ﻫﻮ أﻣﺎت‬٤٣) ‫وأﺑﻜﻰ‬ ‫وﻛﻧﻪ ﻫﻮ أﺿﺤﻚ‬
ِ

30. And that all things shall in the end return to Allah.
Sūrah Najm 71
ََ ْ
َ ْ ُ ْ ‫اﻟﻨﺸﺄة‬ َْ َ ََ َ َ ْ ُّ
َ ْ ُ ‫إذا‬ َ ُْ
31
(٤٧) ‫اﻷﺧﺮى‬ ‫ﻋﻠﻴﻪ‬
ِ ‫( وأن‬٤٦) ‫ﻳﻤﻰﻨ‬ ٍِ‫ﻏﻄﻔﺔ‬ ‫( ِﻣﻦ‬٤٥) ‫َواﻷﻧ‬
Mentioned in these verses is the reason because of which God is the
Lord of everyone: it is in His authority to make someone laugh or cry; in
other words, it is only He Who creates the circumstances for joy and
only He Who creates the circumstances for sorrow. Happiness and
sadness are solely under His control. Grief and anguish and harm and
benefit are under His sole authority. If this is so, then on what basis can
someone else become the Lord of people?
Similarly, it is only in God’s authority to grant life and death. So if no
one has any say or authority in giving life or death, then what is the basis
of regarding someone other than God as the Lord?
It is God Who has created the members of a pair: man and woman. It is
not that the man was created by someone and woman by someone else.
Similarly, it is not that sons are granted by someone and daughters by
someone else. So when there is no such possibility of such division, then
what is the sense in regarding someone else as Lord.
Man and woman are created by a drop of fluid which is poured forth.
After this is done, no one knows what will happen to it as far as its growth
and development are concerned. No one knows whether it will produce a
boy or a girl, whether it will produce something at all or will remain
incomplete. The looks and form of the human being ultimately formed are
also not in the knowledge of any person. All these details are only known
to the great creator Who has knowledge of all things and Who nurtures
this fluid within multifarious layers and brings it forth in the form of a
child after a specific time period. He then is responsible for the growth and
development of this child which may be a boy or a girl. They mature into a
man and a woman. When all this is only in God’s control, then what is the
ََ ْ
َ ْ ُ ْ ‫اﻟﻨﺸﺄة‬ َْ َ ََ
meaning of requesting someone else to grant children?
The words ‫اﻷﺧﺮى‬ ‫ﻋﻠﻴﻪ‬
ِ ‫ وأن‬refer to the fact that when it is God alone
Who creates every one from a drop of fluid, then will it be difficult for
Him to recreate them? Not only the possibility of this recreation is obvious
but also the need for it to happen is also obvious so that God’s justice and
mercy can completely manifest themselves. So when both these things are
obvious, the wisdom of God necessitates that He bring forth a day when
everyone be raised to life again – a day on which He evaluates their good
and evil deeds and rewards and punishes them accordingly.

31. And that, indeed, it is He Who makes [people] laugh and makes [them]
weep, and it is He Who gives death and He Who gives life and it is He Who
created the two spouses the male and the female from a drop when it is poured
forth and that upon Him is the second bringing forth.
Sūrah Najm 72
All these points with slight variations are present in the declaration of
acquittal made by Abraham (sws) against his people when he left them.
This declaration is mentioned in Sūrah Shu‘arā’ in the following words:
َْ ََُ ُ ْ َ َ َ ُ ُْ َُ
ْ َ َ ‫ﻓﻄﻌﻤﻲﻨ‬ َ َْ َ َُ ََ َ
‫ﻳﺸﻔﻦﻴ‬
ِ ِ ‫ﻣﺮﺿﺖ ﻓﻬﻮ‬ ِ ‫وﻳﺴﻘﻦﻴ و ِذا‬
ِ ِ ِ ِ َ ‫وا ِ َي ﻫﻮ‬ ‫ﻓﻬﺪﻳﻦ‬
ِ ِ ‫ﺧﻠﻘﻲﻨ ﻓﻬﻮ‬
ِ ‫ا ِي‬
ِّ َ ْ َ َ َ ‫ﻓﻐﻔﺮ ﻲﻟ‬ َ َْ َُ ْ ُْ ُ ُ ُ
(٨٢-٧٨ :٢٦) ‫ﻳﻦ‬
ِ ‫ﺧﻄﻴﺌﻲﺘ ﻳﻮم ا‬
ِ ِ ِ ِ ‫ِ ي أﻃﻤﻊ أن‬ ‫ﺤﻳﻴﻦﻴ َوا‬
ِ ِ ‫ﻳﻤﻴﺘﻲﻨ ﻋﻢ‬
َ
ِ ِ ‫وا ِ ي‬
Who has created me; then he guides me and provides me with food
and drink; who, when I am sick, makes me healthy; who will cause
me to die and then bring me back to life; who, I hope, will forgive me
my sins on the Day of Judgement. (26:78-82)

ُّ َ َ ُ ُ َ َ
َ ْ ِّ ‫رب‬ َ ْ َ َ ‫أﻟﻰﻨ‬
َ ْ َ ‫ﻫﻮ‬ ُ ََ
َ ُ ‫وﻛﻧﻪ‬
32
(٤٩) ‫اﻟﺸﻌﺮى‬ ‫( وﻛﻧﻪ ﻫﻮ‬٤٨) ‫وأﻗﻰﻨ‬
It is God alone Who transforms a person’s state of poverty to one in
which his needs are fulfilled and from whomsoever He wants, He blesses
him with so much
َ َْ more than his needs that he becomes a wealthy person.
‫ أﻗﻰﻨ‬is from ‫ ﻗﻨﻴﺔ‬which is used for accumulated wealth. So the
َ ْ َ is used for those people who have come out of their state of
The word
word ‫أﻟﻰﻨ‬
poverty, and ‫أﻗﻰﻨ‬ َ ْ َ is used for people who have not merely come out of
their state of poverty, but for those who have become affluent. In verses
thirty three and thirty four above, the character of those rich people is
referred to who, though they do not spend in the cause of God, dream of
high ranks in Paradise. This verse actually admonishes such people that
the wealth and riches they have are from God. They are not from Sirius
the star as they reckon. It is God Who is the Lord of Sirius too.
Sirius appears in the spring season. The Idolaters of Arabia regarded it
to be very blessed and would attribute the lushness of spring as well as
their own trade activities to it. A poet of the age of ignorance while
praising a praiseworthy person says:

‫ﺷﺎﻣﺲ ﻲﻓ اﻟﻘﺮ ﺣ اذا ﻣﺎ‬

‫ذﻛﺖ اﻟﺸﻌﺮى ﻓﺮﺒد و ﻇﻞ‬
(He brings heat to people in cool winters and when Sirius appears [in
the spring season], he becomes a source of coolness and shade for
people).33

32. And that it is He who bestowed and enriched and it is He who is the Lord
of Sirius as well.
33. Al-Tabrayzī, Dīwān al-hamāsah, vol. 1, 343.
Sūrah Najm 73
Here, one needs to keep in consideration, the discussion found in the
very first verse of this sūrah: these stars which these foolish people think
as the carvers of their fortune bear witness through their own setting and
falling that only God is their Lord.
It is not necessary that all the things mentioned above be referenced in
the scriptures of Moses (sws) and Abraham (sws); they are extensions to
the original. There are several examples in the Qur’ān in which a
statement is cited and then certain additions are made in it which though
are not part of the statement yet are based on it. This explains the whole
scenario and the discourse is brought in accordance with the
circumstances. In my opinion, this has what happened here as well. From
verse forty onwards, the discourse forms an extension which has made it
a comment on the Quraysh as well.

َ َ ْ َ ‫ﻫﻢ‬ ُ َ ْ ُ ُ ْ َ ِّ ُ َ ْ َ َ
ْ ُ ‫ﺎﻛﻧﻮا‬ َ َ ََ َ ََُ َ ُ ْ ً َ َ ْ َ ُ ََ
‫أﻇﻠﻢ‬ ٍ ‫( وﻗﻮم‬٥١) ‫ﻓﻤﺎ ْأﻧﻰﻘ‬
‫ﻧﻮح ﻣﻦ ﻗﺒﻞ ِإﻏﻬﻢ‬ ‫( وﻋﻤﻮد‬٥٠) ‫وﻛﻧﻪ أﻫﻠﻚ َﺨدا اﻷو‬
َ ََْ
34
(٥٢) ‫وأﻃﻰﻐ‬
These verses are also part of the extended discourse. By citing
historical references, the Quraysh are warned that just as today they are
being warned, in a similar manner the peoples of the ‘Ād and the
Thamūd from among this land were also warned by their respective
messengers and before them the people of Noah (sws) too. However,
these people paid no heed to these warnings. At last all of them were
destroyed by the Almighty and no one from among them remained. The
implication is that the Quraysh too will meet the same fate if they follow
in their footsteps. The law of God is equal for all; their own history bears
reference to this. The ‘Ād here are called as the ancient or the first ‘Ād.
The reason for this is that the Thamūd were their descendents and were
also known as theَ second
َ ْ ََ َْ ْ ُ ُ َ ْ ُ
‘Ād.
The words ‫أﻇﻠﻢ َوأﻃﻰﻐ‬ ‫ ِإﻏﻬﻢ ﺎﻛﻧﻮا ﻫﻢ‬do not merely relate to the people of
Noah (sws). They also relate to the ‘Ād and the Thamūd. The destruction
they faced was not because God was unjust to them; on the contrary, it
was because they were unjust to their own souls and were a very
rebellious people. The implication is that the real reasons for the
destruction of a nation are not external; they arise from within it and take
the form of earthquakes, floods and storms and at times manifest
themselves as attacks from an enemy.

34. And it is He who destroyed the ancient ‘Ād and the Thamud also, thus
sparing no one, and before them the people of Noah also. Indeed, they were
very unjust and rebellious,
Sūrah Najm 74
(٥٤)
َ َ ََ َ ْ َ ‫واﻟﻤﺆﺗﻔﻜﺔ‬
‫( ﻓﻐﺸﺎﻫﺎ َﻣﺎ ﻏ‬٥٣) ‫أﻫﻮى‬
َ َ َْ ُْ َ
35
ِ
ٌَ َُْ
This is a reference to the people of Lot. The word ‫ﻣﺆﺗﻔﻜﺔ‬
ِ is explained
thus in the Lisān al-‘arab:
ٌ َ َُْ
The ‫ﻣﺆﺗﻔﺎﻜت‬
ِ refer to those winds which totally turn a place topsy turvy
the way a harvester turns a cultivated land topsy turvy. When a new
flood comes and it ٌ deposits
َ َُْ a layer of mud and sand on the earth, then
this too is called ‫ﻣﺆﺗﻔﻜﺔ‬
ِ . Analogously, the tempestuous
ٌ َ َ ْ ُ wind which
covers the earth with pebbles and sand is also called ‫ﻣﺆﺗﻔﻜﺔ‬
ِ .
36

The Almighty unleashed on the people of Lot a dust-laden wind which

after picking up speed became a pebble-hurling wind (hāsib). As a result, at
first, pebbles and stones rained down on them and then the wind became so
َْ َ َْ َ ْ َ ْ ُْ َ
strong that it overturned buildings. While referring to the fate of the people
ً َ ‫ﻋﻠﻴﻪ‬
of Lot (sws), the Qur’an has said: (٤٠:٢٩) ‫ﺣﺎﺻﺒﺎ‬ ‫أرﺳﻠﻨﺎ‬ ‫ﻓﻤﻨﻬﻢ ﻣﻦ‬
ِ ِ ِ (on some,
ًَ َ ْ َْ َ َ ْ َ ََْ ََ َ ََ َ َْ َ َ َ
We sent down a stone-hurling wind, (29:40)). At another instance, the
ِّ ‫ﺎرة ِّﻣﻦ‬
words are: (٧٤ :١٥) ‫ﺳﺠﻴﻞ‬ ‫ﺣﺠ‬ ‫ﻋﻠﻴﻬﻢ‬ ‫وأﻣﻄﺮﻧﺎ‬ ‫ﺳﺎﻓﻠﻬﺎ‬
ٍ ِ ِ ِ ِ ‫( ﻓﺠﻌﻠﻨﺎ ﺨ ِ ﻬﺎ‬We turned
this settlement upside down, and We rained upon them stones of clay,
(15:74)). َ َ ََ
I have explained the style adopted in ‫ ﻓﻐﺸﺎﻫﺎ َﻣﺎ ﻏ‬at a number of
places. It is used to portray a situation which is beyond words. The
implication is that it was covered with something which is beyond
words.
َ ِّ َ َ ِّ َ َ
َ َ َ َ ‫رﺑﻚ‬
37
(٥٥) ‫ﻳﺘﻤﺎرى‬ ‫ﻓﺒﺄي آﻻء‬ِ
The Quraysh are addressed here. Though the pronoun is in the singular,
yet the whole community is addressed. When a community is addressed in
the singular in this manner, the purpose is to warn each and every
individual belonging to it. This is the case here as well. Each and every
disbeliever is addressed and told that these arguments which substantiate
reward and punishment are before them. They are drawn from both reason
and revelation, from the scriptures of Moses (sws) and Abraham (sws) and
from the history of the nations related to them. So how many a sign of
their Lord will they
َ deny and how muchَ will they dispute with Him?
The word ‫ آﻻء‬is the plural of ‫ ِإﻰﻟ‬. Our exegetes have generally

35. And [He] also routed the overthrown cities. Thus there covered them that
which did cover them.
36. Muhammad ibn Mukarram ibn Manzūr, Lisān al-‘arab, 1st ed., vol. 10
(Beirut: Dār sādir, n.d.), 391.
37. Now, which of your Lord’s marvels will you deny!
Sūrah Najm 75
interpreted it to mean “favours and blessings”; however, this is an
incomplete meaning of the word. Its real meaning is miracles, signs,
marvels of nature, feats, relics and signs of wisdom. Since favours and
blessings also come under these, they are also regarded to be its
meaning; nevertheless, at every place, it is not proper to translate this
word in this sense because like favours the signs of favours are also
included in the meaning of this word. This word repeatedly occurs in
Sūrah Rahmān and all its nuances are evident there. I will explain it and
its usage there in the light of classical Arabic literature. My mentor,
Hamīd al-Dīn Farāhī has presented his scholarly research on this word in
his Mufradāt al-Qur’ān.38

Section IV: (Verses 56-62)

Coming up are the closing verses of the sūrah. Here, at the end, as per
the conventional style of the Qur’ān, the same subject with which the
sūrah began is brought up as a reminder. It was said at the beginning that
this Qur’ān should not be disregarded by considering it to be the
discourse of soothsayers and astrologers; it is a divine revelation and the
word of God. Like the warners of previous times, it is another warner of
a similar nature. They should not regard what it is warning them of as
something far off; the promised hour is near, and when it appears no one
except God will be able to ward it off. They should not make fun of this
discourse. It is not something to make jest of; it is something to weep
about. They should wake up, prostrate before God alone and serve Him
only. In the light of this background, readers may now proceed to read
these verses.

َُ ْ ْ َ َ َ ُ ْ ُ ُّ َ ِّ ٌ َ َ َ
Text and Translation
ٌَ َ
(٥٨) ‫ﺎﻛﺷﻔﺔ‬
ُ َ ْ َ (٥٧) ‫اﻵزﻓﺔ‬
َ َ ‫ﻟﻴﺲ‬
ِ ‫اﷲ‬ِ ‫دون‬
ِ ‫ﻣﻦ‬
ِ ‫ﻟﻬﺎ‬ ِ ‫أزﻓﺖ‬
ِ ( ٥٦ ) ‫اﺠﺬر اﻷو‬
ِ ‫ﻧﺬﻳﺮ ﻣﻦ‬ ِ ‫ﻫﺬا‬
َ ُ َ ُْ ََ َ َْ ُ َ ُ
َ َ ْ َ َ َُ َْ ْ َ َ ْ ََ
ِ ‫( وأﻧﺘﻢ‬٦٠) ‫( َوﺗﻀﺤﻜﻮن َوﻻ ﻳﺒﻜﻮن‬٥٩) ‫اﺤﻟﺪﻳﺚ ﻳﻌﺠﺒﻮن‬
(٦١) ‫ﺳﺎﻣﺪون‬ ِ ِ َ ‫أﻓﻤﻦ ﻫﺬا‬ ِ
ُ ُ ْ َ ‫ﻓﺎﺳﺠﺪوا ﷲ‬
(٦٢) ‫واﻗﺒﺪوا‬ ُ ُ ْ َ
ِ ِ
This is a warner like those before. What is near has come near. No one
except Allah can avert it. So do you express wonder at this discourse!
And laugh and not weep and are in a trance! [Wake up!] Prostrate your
self before God alone and worship Him only. (56-62)

38. Hamīd al-Dīn al-Farāhī, Mufradāt al-Qur’ān, 1st ed. (Azamgarh: Matba‘
Islāh, 1358 AH), 11.
Sūrah Najm 76
Explanation
َ ُ ْ ُ ُّ َ ِّ ٌ َ َ َ
39
(٥٦) ‫اﺠﺬر اﻷو‬
ِ ‫ﻧﺬﻳﺮ ﻣﻦ‬ِ ‫ﻫﺬا‬
َ َ
The demonstrative pronoun ‫ ﻫﺬا‬refers to the Qur’ān. Since the whole
discussion began with the Qur’ān, hence without mentioning it here at the
end it is spontaneously referred to so that the relationship between the
beginning and the end becomes evident. If someone regards the Prophet
(sws) as the antecedent of this pronoun, it would not make much of a
difference because the message delivered by the Qur’ān and the Prophet
(sws) are
ً ْ ُnot two
ْ distinct things. At one place in Sūrah Talāq (65:10),
ْ the
words ‫رﺳﻮﻻ‬ َ ‫ذﻛﺮا‬ ‫ذﻛﺮا‬
ِ occur for the Qur’ān.
ً ْ َُ Obviously, the word ِ refers to
the Qur’ān and the word ‫ رﺳﻮﻻ‬to the Prophet (sws); however, the style
adopted is such that both are in the capacity of a single entity.
ُُ
I have already presented my research on the word ‫ﺬر‬ ِ ‫ ﻧ‬at some place in
ٌ ِ َ and refers to all the previous
this tafsīr. Here it is used as a plural of ‫ﻧﺬﻳﺮ‬
prophets and scriptures. The purpose is to admonish the addressees that
they should not take this discourse to be a jest or joke; if they make fun
of it, they should remember that they will face its consequences in the
very manner the previous nations faced them.
ٌَ َ ُ َ َ ‫ﻟﻴﺲ‬ َُ ْ ْ َ َ
َ ْ َ (٥٧) ‫اﻵزﻓﺔ‬
40
(٥٨) ‫ﺎﻛﺷﻔﺔ‬
ِ ‫اﷲ‬ِ ‫دون‬
ِ ‫ﻣﻦ‬
ِ ‫ﻟﻬﺎ‬ ِ ‫أزﻓﺖ‬ ِ
َ َ
The word ‫أزﻓﺘﺔ‬ ِ means something which has come near and refers to the
divine punishment of which the Qur’ān was warning these people: they
should not consider it to be far off; it is now looming over their heads.
I have referred to the divine practice at many places in this tafsīr that
when a messenger of God is sent to warn a nation, it is only given
enough respite in which the truth is conclusively communicated to it. As
soon as this period expires, that nation is destroyed if it persists in its
denial of the messenger. This divine punishment is a prelude for this
nation to the punishment they will be meted out in the Hereafter. For this
reason, these words depict the absolute reality from the tongue of the
messenger and ٌ َ doَ not contain the slightest bit of exaggeration in them.
The words ‫ﺎﻛﺷﻔﺔ‬ ‫اﷲ‬ ‫دون‬
ُ
‫ﻣﻦ‬
ِ ‫ﻟﻬﺎ‬ َ ْ َ warn these people that they must not
َ َ ‫ﻟﻴﺲ‬
ِ ِ ِ
remain haughtily content that their deities: Lāt, Manāt and ‘Uzzā besides
others will be of any benefit to them when this punishment comes and will be
able to save them from it. They should remember that except for God no one
will be able to get rid of it.

39. This is a warner like those before.

40. What is near has come near. No one except Allah can avert it.
Sūrah Najm 77
َ ُ َْ َ َ ُ َ ْ ََ َ َُ َْ ْ َ َ ْ ََ
41
(٦٠) ‫وﺗﻀﺤﻜﻮن َوﻻ ﻳﺒﻜﻮن‬ (٥٩) ‫ﻳﻌﺠﺒﻮن‬ ِ ِ َ
‫اﺤﻟﺪﻳﺚ‬ ‫أﻓﻤﻦ ﻫﺬا‬
ِ
Amazement is expressed here at their attitude: they express wonder at the
warnings sounded by a Book which is informing them of such a great
punishment and telling them why and from where will it come. They should
beware that this thing is not something to laugh at or make fun of; it is
something to cry about and be very anxious of; however, instead of crying,
they are laughing at it.
َ ُ َ ْ ُ ََ
42
(٦١) ‫ﺳﺎﻣﺪون‬
ِ ‫وأﻧﺘﻢ‬
The words ‫ ﺳﻤﺪ‬and ‫ ﺳﻤﻮد‬mean “to be unconscious and senseless.” The
verse says that this Book is trying to shake and jolt them, while they are
overcome with the slumber of indifference.
ُ ُ ْ َ
ُ ُ ْ َ ‫ﻓﺎﺳﺠﺪوا ﷲ‬
(٦٢) ‫واﻗﺒﺪوا‬
43
ِ ِ
The implication of the verse is that if they want to escape danger, they
should awaken themselves from this slumber and, forsaking other
deities, only prostrate themselves before God and serve and worship Him
only. No one except Him will be able to save them from this calamity.
This sūrah began with the falling and setting of stars and it ends on
prostration and worship to God alone. I am thankful to God that with
these lines I come to the end of this sūrah’s tafsīr. ‫( ﻓﺎﺤﻟﻤﺪ ﷲ ﺒﻟ ذاﻟﻚ‬so
gratitude be to God for this).

Rahmānābād,
22nd July, 1977 AD
6th Sha‘bān 1397 AH
____________

41. So do you express wonder at this discourse! And laugh and not weep.
42. And are in a trance! [Wake up!]
43. Prostrate your self before God alone and serve Him only.
 Sūrah Qamar

Central Theme and Relationship with the Previous Sūrahs

َ َ
This sūrah begins with the topic the previous ُ َ ْ ْ sūrah ended on. The
previous sūrah ends on the words: (٥٧ :٥٣) ‫اﻵزﻓﺔ‬ ‫أزﻓﺖ‬ (what
ِ ِ ُ َ is near َ has
ََْ
drawnْ near, (53:57)) and this sūrah begins with the words: ‫اﻗﺮﺘﺑﺖ اﻟﺴﺎﻋﺔ‬ ِ
َ َ
ُ َ ‫( َواﻧﺸﻖ‬the hour of punishment is near and the moon is split asunder).
‫اﻟﻘﻤﺮ‬ َُ ْ ْ َ َ
In other words, the conciseness found in ‫اﻵزﻓﺔ‬ ِ ‫أزﻓﺖ‬ ِ is elaborated by it.
Besides this similarity, there is another very clear apparent similarity
between the two sūrahs. In the previous sūrah, the rising and setting of
stars is presented as evidence over a claim and in this sūrah this evidence
is presented with the moon splitting asunder.
ْ َ َ ْ ِّ َ ْ ُ ْ َ ْ َ ْ َ َ َ
ُّ
In this sūrah, the verse ‫ﻣﺪﻛﺮ‬
ٍِ ‫ﻓﻬﻞ ِﻣﻦ‬ ‫ﻟﺜﻛﺮ‬
ِ ِ ‫ وﻟﻘﺪ ﻳﺮﺴﻧﺎ اﻟﻘﺮآن‬is repeated
many times. Such repetitive verses in a sūrah occupy a special
significance. It is as if the speaker every now and then, while presenting
arguments, wants to remind his obdurate addressees and ask them the
reason for being so stubborn and the reason why they do not reflect on
the reality which is being put forth before them in the light of sound
arguments.
The addressees of this sūrah are people who, in order to find a proof of
the veracity of Qur’ānic warnings, were demanding a sign of this
punishment that could convince them of these warnings. The history of
denial by previous nations – which is alluded to in the previous sūrah as
well – is recounted before them in relatively more detail and they are
asked to learn a lesson from their fate. Why are they insisting that they
will believe only when they see the punishment hovering over their
heads? They must realize that it is God’s great favour on them that
instead of showing a sign of the punishment, He revealed such a Book to
them that had all the necessary features to comprehensively teach and
remind them and remove their doubts. Alas! Instead of asking for God’s
mercy, they were asking for His punishment.

Analysis of the Discourse

Verses (1-8): The Prophet (sws) has been assured that he should not pay
any heed to the stubborn and obstinate people who were demanding to
see the doom they had been promised. The greatest of signs shall not
Sūrah Qamar 79
induce them to accept faith because they do not follow sense and reason;
instead they are the followers of their whims and desires. The anecdotes
about the fate of various earlier nations should be a big lesson for them,
but unfortunately they do not have the ability to learn from history. The
Prophet (sws) is further consoled that they will not pay heed to his
Message; he should leave their matter to the summoner who, on the Day
of Judgement shall be summoning them not to the Qur’ān but to Hell.
They shall respond to his call, emerging from their graves like locusts
scattered about.
Verses (9-42): The Quraysh have been directed to learn a lesson from the
fate of the people of Noah, (sws) the ‘A%d, Thamūd, Lot (sws) and
Pharaoh. These people, like the Quraysh, also rejected their respective
prophets, and the Quraysh very well know what happened to them. If the
Quraysh also follow in their footsteps, they will meet a similar fate. They
must bear in mind that it is a great blessing of the Almighty that He has
revealed the Quran to warn them of this danger beforehand. He has made
it easy for them so they can seek a lesson from it and be reminded. Instead
of acknowledging this favour of the Almighty and benefiting from it, it is
their extreme misfortune that they are asking for punishment.
Verses (43-55): The Quraysh have been cautioned that when in the past
the Almighty has never spared the disbelievers, they should not consider
themselves an exception to this rule. Are they of some special and
exalted breed that they shall be spared? Do they reckon that the
Almighty has written a directive of acquittal for them in the Hereafter in
the heavenly scriptures, and do they think that they shall be able to
defend themselves against Allah in the Hereafter? If they have such
foolish ideas, they must remember that the Almighty shall never treat the
disbelievers and the righteous equally. He shall punish the disbelievers
by throwing them into Hell and reward the righteous with Paradise.

Section I: Verses (1-8)

Text and Translation

‫ﺑﺴﻢ اﷲ اﻟﺮﻤﺣﻦ اﻟﺮﺣﻴﻢ‬

(٢) ‫ﻣﺴﺘﻤﺮ‬
ِ
ُ
ٌ ْ ِ ‫وﻳﻘﻮﻟﻮا‬
َ ْ ُّ ‫ﺳﺤﺮ‬ ََُ ُ ْ ُ ًَ ْ ََ َ
‫ﻓﻌﺮﺿﻮا‬ ‫آﻳﺔ‬ ‫ﻳﺮوا‬ ‫ن‬ ‫و‬ ( ١) ُ َ َ ْ ‫واﻧﺸﻖ‬
‫اﻟﻘﻤﺮ‬
َ َ َُ َََْ
‫اﻗﺮﺘﺑﺖ اﻟﺴﺎﻋﺔ‬
ِ
ِ ِ
َُْ
ٌ َ ‫ﻣﺰد‬ َ َ َ ْ َ ِّ ُ َ ْ َ َ َ ْ ُّ ‫أﻣﺮ‬ ْ َ ُّ ُ َ ْ ُ َ ْ َ ُ َ َ ُ َ َ
‫ﺟﺮ‬ ِ ِ ‫( َوﻟﻘﺪ ﺟﺎءﻫﻢ ﻣﻦ اﻷﻧﺒﺎء ﻣﺎ‬٣) ‫ﻣﺴﺘﻘﺮ‬
‫ﻓﻴﻪ‬ ِ ٍ ‫و ﺬﺑﻮا واﻳﺒﻌﻮا أﻫﻮاءﻫﻢ و‬
ُ ُّ ْ َ َ ُ َْ َ َْ ْ ُْ َ ََ َ ُ
ُ ُّ ‫ﻳﻐﻦ‬ ُْ ََ ٌَ َ ٌَ ْ
(٦) ‫ﻧﻜﺮ‬
ٍ ‫ء‬
ٍ ‫إﻰﻟ‬ِ ‫اع‬ِ ‫ا‬ ‫ﻳﺪع‬ ‫ﻳﻮم‬ ‫ﻗﻨﻬﻢ‬ ‫ﻓﺘﻮل‬ ( ٥) ‫اﺠﺬر‬ ِ ‫ﺑﺎﻟﻐﺔ ﻓﻤﺎ‬ ِ ‫( ِﺣﻜﻤﺔ‬٤)
Sūrah Qamar 80
َ َ
ِ ‫ﻣﻬﻄﻌﻦﻴ ِإﻰﻟ ا‬
ْ ُّ ٌ ََ ْ ُ ََ
ٌ َ ُّ ‫ﺟﺮاد‬ َ ْ َْ َ َ ُ َُْ ْ ُ ُ َ َْ ً ُ
‫اع‬ ِ ِ ( ٧) ‫ﻣﻨﺘﺮﺸ‬
ِ ‫ﻛﻜﻏﻬﻢ‬ ‫اﻷﺟﺪاث‬
ِ ‫ﺧﺸﻌﺎ أﺑﺼﺎرﻫﻢ ﺨﻳﺮﺟﻮن ِﻣﻦ‬
ٌ َ ‫ﻳﻮم‬ َ َ َ ُ َْ ُ َُ
ٌ ْ َ ‫ﻫﺬا‬
(٨) ‫ﻋﺮﺴ‬
ِ ‫اﻟﺎﻜﻓﺮون‬
ِ ‫ﻓﻘﻮل‬
In the name of God, the Most-Gracious, the Ever-Merciful.
The hour of punishment has arrived and the moon is cleft asunder. And
whatever sign they see, they will only evade it and remark: “This is a
magic not new.” And they denied and followed their fancies and every
matter has an appointed time. And the anecdotes of the past have reached
them which have a lot of lessons and profound wisdom. But of what use
are these warnings? So ignore them and wait for the day in which a
summoner will summon them to a very undesirable thing. Their eyes
shall be downcast and they shall come out of their graves like locusts
scattered about, hastening towards the summoner. At that time, the
disbelievers will cry: “This is, indeed, a ruthless day!” (1-8)

Explanation
1 ُ َ َ ْ ‫واﻧﺸﻖ‬
(١) ‫اﻟﻘﻤﺮ‬
َ َ َُ َََْ
‫اﻗﺮﺘﺑﺖ اﻟﺴﺎﻋﺔ‬
ِ
َُ
The word ‫ اﻟﺴﺎﻋﺔ‬refers to the time of judgement and the punishment of
which the Quraysh have been warned in all the sūrahs of this group and
َ َ
specially jolted and shaken
ُ َ ْ ْ to pay heed to it in the previous sūrah by
the words: (٥٧ :٥٣) ‫اﻵزﻓﺔ‬ ِ ‫أزﻓﺖ‬ ِ (what is near has drawn near, (53:57)).
They must not regard this hour to be distant; they must wake up from
their slumber and try to save themselves from its horrors by following
only the plan they are being given.
I have been explaining at various places of this tafsīr that the messengers
of God warned their people of two punishments: the punishment which a
nation necessarily faces in this world if it does not pay heed to the
warnings of its messenger and becomes adamant in denying him and the
punishment which it will face in the Hereafter. The only difference
between the two punishments is that of the beginning and the end or the
prelude and the culmination. The nation which is seized by the punishment
of denying its messenger is in fact seized for the punishment of the
َُ
Hereafter. For this reason, at times, the word ‫ اﻟﺴﺎﻋﺔ‬consists of both these
punishments. Viewed thus, the time of judgement has drawn near for
every nation to whom a messenger is sent. In other words, the statement
َُ
‫اﻟﺴﺎﻋﺔ‬ َ َ َ ْ is not an exaggeration; it portrays a fact.
‫اﻗﺮﺘﺑﺖ‬
ِ
The words ‫اﻟﻘﻤﺮ‬ ُ َ َ ْ ‫واﻧﺸﻖ‬
َ َ
state a sign of the hour of punishment drawing
near. I have been referring to an established practice of God at many
places of this tafsīr: in every nook and corner of this universe exist the

1. The hour of punishment has arrived and the moon is cleft asunder.
Sūrah Qamar 81
signs of God’s power and wisdom and every now and then, new signs
appear. However, in the times of the messengers, the Almighty specially
reveals certain signs which substantiate the warnings of the respective
messenger as well as his claim to messengerhood. The Qur’ān mentions
ُ َ َ َ ْ
this established practice at various places. As an example, consider the
ْ َ َ ْ ُ َ
verse: (٥٣:٤١) ‫أﻧﻔﺴﻬﻢ‬
ِ ِ ِ ‫اﻵﻓﺎق و‬
ِ ‫آﻳﺎﺗﻨﺎ ِﻲﻓ‬
ِ ‫ﺳﺮﻨﻳﻬﻢ‬
ِ ِ (We will show them Our signs
in all the regions of the earth and in their own souls, (41:53)). The
purpose of these signs, as I have indicated, is to strengthen the warnings
delivered by the messenger. The facts which are openly proclaimed by
him are substantiated by various signs which manifest themselves in
various forms so that people are left with no excuse to deny the truth.
One of these signs, in order to substantiate the warnings of the Prophet
(sws), manifested itself in the form of cleaving asunder of the moon. The
purpose was to make it clear upon the addressees that the scenario which
the Qur’ān mentions viz. the shaking of the earth, the gliding in the air of
crushed mountains, the crossing of boundaries by the oceans and the
darkening of the sun are not meant merely to strike awe; these are
definite occurences which will happen one day. They are not
improbable: their proofs keep appearing in some form in this world.
It is not necessary that a messenger present such signs as miracles; they
can appear without any proclamation and without throwing any
challenge. It is not even necessary that the disbelievers demand the
specific sign they are shown; it could be shown to them without their
demand merely to dispel the doubts created by them. The reason that the
disbelievers regarded the Hereafter to be far-fetched was that they
reckoned it impossible that one day the whole universe would be
wrecked and destroyed. Their question cited by the Qur’ān regarding the
mountains shows that they regarded them to be eternal and everlasting.
By showing the sign of the moon cleaving asunder, the Almighty has
informed them that none of the objects of this universe, however huge it
may be, is independent or immortal; everything is subservient to His
directive; He can destroy it whenever He wants to.
As far as the question of such an incident taking place at the time of the
Prophet (sws) is concerned, it is evident from the Qur’ān and corroborated
by Hadīth in my view that such an incident did take place. The Ahādīth do
vary as to the nature of the incident but there is no difference of opinion in
that the event took place. Some people are of the opinion that this is
merely the information of an incident that will take place on the Day of
Judgement; it is mentioned in the past tense to express its certainty. They
translate the verse as: “The Day of Judgement has drawn near and the
moon will cleave asunder.” Though this opinion is also ascribed to some
Sūrah Qamar 82
earlier authorities and is held by some people of these times as well, yet
the context hinders this interpretation. There is no doubt that the events
which will happen on the Day of Judgement are mentioned in the Qur’ān
in the past tense; however, if the verse is translated thus, it will bear no
relationship with the next verse. The next verse says that whatever sign
they will see will have no effect on them and they will show indifference
to it; they will say that there is nothing unique in it and is in fact magic
which is not new. A little deliberation shows that if this cleaving asunder
of the moon was related to the Hereafter, there was no purpose or occasion
for stating what has just been cited. On the Day of Judgement the
staunchest of disbelievers will not be able to regard this as magic;
everyone will acknowledge that each and every fact given by the
messengers has come true word forَ word.
ٌ َ ٌ ْ َ َ َ َ ُ ْ ُ ُ َ Thus the words of a subsequent
verse are: (٨ :٥٤) ‫ﻋﺮﺴ‬ ِ ‫اﻟﺎﻜﻓﺮون ﻫﺬا ﻳﻮم‬
ِ ‫( ﻓﻘﻮل‬At that time, the disbelievers
will cry: “This is, indeed, a ruthless day!” (53:8)).
There is no room to express the doubt that had such an incident taken
place, it should have been mentioned in the history of other nations. There
are so many incidents related to our own earth and to other planets in
which pieces are destroyed or they break away or are pulled in but in
earlier times their observation was limited to a certain sphere. In current
times, international observatories and research institutes have been
established to investigate such phenomena. Hence as soon as an incident
takes place, these institutes immediately take notice of it and in no time
inform people round the world of what has happened. In earlier times,
such means of research and informing others were non-existent and for
this reason the news of such events was confined to a certain sphere.
However, this sphere in itself belongs to reliable people; hence, there is no
reason to deny the happening of such an event. It is very probable that in
coming times, scientists are able to investigate the moon in a more
elaborate manner and it becomes evident through scientific research that a
certain portion of the moon was part of a certain other portion and at a
certain time it detached itself from it and became part of a certain other
portion. These days many similar disclosures are being made every now
and then about our earth and people believe them. So why should one
express wonder at this news given by the Qur’ān about the moon? If
science has yet to corroborate it, it only shows its limitation. One should
wait and be patient; it is very possible that in future it is forced to
acknowledge such a happening.
Sūrah Qamar 83
ُ ََُ ُ ْ ُ ًَ ْ ََ َ
ٌ ْ ِ ‫وﻳﻘﻮﻟﻮا‬
َ ْ ُّ ‫ﺳﺤﺮ‬
2
(٢) ‫ﻣﺴﺘﻤﺮ‬
ِ ‫ﻓﻌﺮﺿﻮا‬
ِ ‫و ِن ﻳﺮوا آﻳﺔ‬
This verse sounds an assurance to the Prophet (sws) and rebukes the
disbelievers: the real reason for their denial is not that they are not being
shown a sign for numerous signs exist around them and every now and
then new ones appear; however, these stubborn people do not want to
believe in reward and punishment and for this reason do not learn a
lesson from the greatest of signs. Even if the Prophet (sws) shows them a
bigger sign than the cleaving asunder of the moon, they will disregard it
by calling it to be a product of magic.
The word ‫ﺳﺤﺮ‬ ٌ ْ ِ (magic) qualified by ‫ﻣﺴﺘﻤﺮ‬ َ ْ ُ in this verse is meant to
ِ
express the fact that not only will they call this sign a product of magic, but
in order to fool people, they will also tell them that even this is nothing new
and unique as to be given importance; such magic has been shown and
taught by magicians of the past which they have continuously transmitted
to later generations of magicians. In other words, what they meant was that
on the basis of this sign, there is no reason to regard him as some extra-
ordinary magician much less regard him a warner sent by God. Some
people have interpreted the word ‫ﺴﺘﻤﺮ‬
َ ْ ٌ
ِ ‫ ﻣ‬to mean “mortal”; however, I am
unable to find this meaning in the corpus of Arabic literature known to me.

ْ َ ُّ ُ َ ْ ُ َ ْ َ ُ َ َ ُ َ َ
َ ْ ُّ ‫أﻣﺮ‬
3
(٣) ‫ﻣﺴﺘﻘﺮ‬
ِ ٍ ‫و ﺬﺑﻮا واﻳﺒﻌﻮا أﻫﻮاءﻫﻢ و‬
Mentioned in this verse is their denial, the reason for their denial and
its consequences: the Quraysh have denied the warner sent by God and
the warnings delivered by him and instead followed their own whims
which made them worthy of punishment as per the established practice
of God. However, to God each matter has an appointed time and a set
plan. So when their period of respite ends, they shall be seized by Him.
In other words, if they are being let off for the time being, it does not
mean that the warnings of the Prophet (sws) are baseless; the fact of the
matter is that the time is yet to come on which the Almighty has ordained
ْ ُ َ ْ َ ‫واﻳﺒﻌﻮا‬
destruction for them. Indeed, this time is drawing near.
The words ‫أﻫﻮاءﻫﻢ‬ ُ َ ‫ َو‬point to the reason for their denial:
ُ َ َ after ‫ﺬﺑﻮا‬
if they denied the warnings of the Prophet (sws), it does not mean that
they had some reason for this denial or have certain doubts about it
which need to be clarified or they have not been shown a sign that can
convince them; the only reason for this is that they are slaves to their

2. And whatever sign they see, they will only evade it and remark: “This is a
magic not new.”
3. And they denied and followed their fancies and every matter has an
appointed time.
Sūrah Qamar 84
desires. If they accept reward and punishment, they will have to abandon
their desires, which they do not have the courage to do. For this reason,
they are presenting various lame excuses. This subject has already been
explained in detail in verse twenty nine of Sūrah Najm.

ٌ َ َ ْ ُ ‫ﻓﻴﻪ‬
(٤) ‫ﻣﺰدﺟﺮ‬ َ َ ْ ‫ﻣﻦ‬
َ ‫اﻷﻧﺒﺎء‬
‫ﻣﺎ‬
ُ َ ْ َََ
َ ِّ ‫ﺟﺎءﻫﻢ‬ ‫وﻟﻘﺪ‬
4
ِ ِ
This verse further explains the previous one: if they have not yet faced
God’s punishment, it does not mean that there has been a change in the
practice of God. Anecdotes about previous nations have been recounted
to them; if they reflect on them, there are enough lessons to be learnt.
They will come to know from these anecdotes that whichever nation
denied the warnings of its messenger, was ultimately punished by God.
Because of a delay in the coming of this punishment, these earlier nations
too wrongly concluded that the warnings of their messengers were
baseless; yet they finally came true. In other words, it is in their own
interest to learn a lesson from history and not wait to believe at the time
when it will be too late. Such a belated acknowledgement was neither of
any benefit to the earlier nations nor will be of any benefit to them.
The anecdotes of previous nations have been mentioned both briefly and
in detail in the previous sūrahs, and are coming up in this sūrah too from
verse nine onwards. Readers
َُُ َ َ َ َ َ ْ َ َ will see that at the end of every anecdote the
words ‫وﻧﺬر‬
ِ ِ ‫ﻋﺬا‬ ‫( ﻓﻜﻴﻒ ﺎﻛن‬how [dreadful] was My punishment, how
[stern] was My warning?) are repeated to make it clear on the addressees
that in this manner the warnings of a messenger come true and in this
manner his deniers are punished.
ُْ ََ ٌَ َ ٌَ ْ
ُ ُ ُّ ‫ﻳﻐﻦ‬
5
(٥) ‫اﺠﺬر‬ ِ ‫ﺑﺎﻟﻐﺔ ﻓﻤﺎ‬
ِ ‫ِﺣﻜﻤﺔ‬
These anecdotes contain absorbing wisdom; Alas! Of what benefit are
َ
these warnings to such people? The particle ‫ ﻣﺎ‬can connote negation as
well as interrogation; however, the latter usage has more emphasis in it
and is also more in harmony with the context and occasion,

ُ ُّ ْ َ َ ِ ُ ْ َ َْ ْ ُْ َ َََ
6
(٦) ‫ﻧﻜﺮ‬
ٍ ‫ٍء‬ ‫ﻳﻮم َﻳﺪع ا اع ِإﻰﻟ‬ ‫ﻓﺘﻮل ﻗﻨﻬﻢ‬
This is a reassuring directive given to the Prophet (sws) that it is

4. And the anecdotes of the past have reached them which have a lot of
lessons and profound wisdom.
5. But of what use are these warnings?
6. So ignore them and wait for the day in which a summoner will summon
them to a very undesirable thing.
Sūrah Qamar 85
beyond him to guide such blind people. He should ignore them, and
patiently wait for the day when Raphael will blow the trumpet and
summon them to the punishment of the Hereafter.
The verb ‫ﺗﻮل‬ َ َ encompasses the meaning of ‫إﻏﺘﻈﺮ‬ َ َ َ ْ (wait). At a similar
َ َ َ ُ ْ َ ُ َ ْ َِ ْ َ ْ َ
place, the words are: (٤١ :٥٠) ‫ﻗﺮﻳﺐ‬
ٍ ِ ‫ﻣﺎﻜن‬
ٍ ‫اﻟﻤﻨﺎد ِﻣﻦ‬
ِ ‫ﻓﻨﺎد‬
ِ ‫واﺳﺘﻤﻊ ﻳﻮم‬ ِ (and listen for
ُ ُ
the day when the crier will call from a place, (50:41)). The word ‫ﻜﺮ‬ ٍ ‫ﻧ‬
refers to the horrors of the Day of Judgment. In order to express the
intensity of these horrors, a vague style is adopted. The implication is that
today they are disregarding the calls given to them to prepare for that day,
but soon the time will come when a caller will call them to its horrors and
everyone will run towards it in compliance and in fear.
َ َ
ِ ‫ﻣﻬﻄﻌﻦﻴ ِإﻰﻟ ا‬
ْ ُّ ٌ ََ ْ ُ ََ
ٌ َ ُّ ‫ﺟﺮاد‬ َ ْ َْ َ َ ُ َُْ ْ ُ ُ َ َْ ً ُ
‫اع‬ ِ ِ (٧) ‫ﻣﻨﺘﺮﺸ‬
ِ ‫اﻷﺟﺪاث ﻛﻜﻏﻬﻢ‬
ِ ‫ﺧﺸﻌﺎ أﺑﺼﺎرﻫﻢ ﺨﻳﺮﺟﻮن ِﻣﻦ‬
ٌ َ ‫ﻳﻮم‬ َ َ َ ُ َْ ُ َُ
ٌ ْ َ ‫ﻫﺬا‬
7
(٨) ‫ﻋﺮﺴ‬
ِ ‫اﻟﺎﻜﻓﺮون‬
ِ ‫ﻓﻘﻮل‬
Today the messenger of God is inviting them to prepare to save
themselves from the horrors of that day; however, when the caller of the
Day of Judgement will call them, they will emerge from their graves the
way locusts do and their situation will be such that because of
humiliation downcast will be their eyes and they will be swiftly running
towards the caller.
ً ُ َ ْ ُّ
The words ‫ ﺧﺸﻌﺎ‬and َ ‫ﻣﻬﻄﻌﻦﻴ‬ َ ِ ِ are accusatives of state (hāl). The
ٌ َ ُّ ٌ َ َ ْ ُ
expression ‫ﻣﻨﺘﺮﺸ‬
ِ ‫ ﻛﻜﻏﻬﻢ ﺟﺮاد‬portrays the emerging of people from the
grave after the trumpet is blown. One may have seen moths emerging in
the rainy season at the onset of the evening. It is as if a storm of moths
has appeared. The situation of locusts is no different and the same will be
the case of people coming out of their graves. The Almighty has shown
these signs to remind man of the Hereafter in every part of the heavens
and the earth.
ٌ َ ‫ﻳﻮم‬ َ َ َ ُ َْ ُ َُ
ٌ ْ َ ‫ﻫﺬا‬
The meaning of the words ‫ﻋﺮﺴ‬ ِ ‫اﻟﺎﻜﻓﺮون‬
ِ ‫ ﻓﻘﻮل‬is that when the
messenger of God warns them of the horrors of that Day, they regard it
to be far-fetched and improbable, and they stubbornly make fun of it, yet
when that Day will appear before them they will regretfully cry out that
the severe day which the prophets and messengers of God had informed
them of has arrived.

7. Their eyes shall be downcast and they shall come out of their graves like
locusts scattered about, hastening towards the summoner. At that time, the
disbelievers will cry: “This is, indeed, a ruthless day!”
Sūrah Qamar 86

Section II: Verses (9-17)

In verse four above, the Quraysh have been asked why they are
insisting on seeing the punishment and why they do not seek a lesson
from the history of previous nations which has been narrated to them. In
the coming section of verses, in order to explain this further, the history
of the messengers and their people is mentioned. Like the Quraysh, these
nations also made fun of the warnings sounded to them by their
respective messengers; ultimately, they were seized by the punishment
they had been warned of; so it is in their own interest not to call for their
doom by blindly following in the footsteps of these nations and instead
be reminded by the Book of God revealed through His special grace for
the purpose of their education and instruction. This Book is fully
equipped with everything needed to educate and remind them.
Readers may now proceed to read the next section of verses.

ٌ ُ ْ ِّ َ ُ َ َ َ َ
Text and Translation
َ ُ ْ َ ‫ﺠﻣﻨﻮن‬ ٌ َُْ ُ َ َ َ َ ْ َ ُ َ َ ُ ُ َْ ْ ََُْ ْ َ َ
‫رﺑﻪ ﻛ َﻣﻐﻠﻮب‬ ‫( ﻓﺪﺨ‬٩) ‫وازدﺟﺮ‬ ِ ‫ﻧﻮح ﻓﻜﺬﺑﻮا ﻗﺒﺪﻧﺎ وﻗﺎﻟﻮا‬ ٍ ‫ﻗﻮم‬ ‫ﻛﺬﺑﺖ ﻗﺒﻠﻬﻢ‬
َْ َ َ ْ َ ً ُ ُ َ ْ َ ْ َ ْ َ َ َ ْ ُّ ‫ﺑﻤﺎء‬ َ ‫اﻟﺴﻤﺎء‬ َ َ
َ َ ْ ‫ﻓﻔﺘﺤﻨﺎ‬ َْ َََ ْ َ َ
‫( وﻓﺠﺮﻧﺎ اﻷرض ﻗﻴﻮﻧﺎ ﻓﺎﺤﻛﻰﻘ اﻟﻤﺎء‬١١) ‫ﻣﻨﻬﻤﺮ‬ ٍ ِ ِ ‫أﺑﻮاب‬ (١٠) ‫ﻓﺎﻧﺘﺮﺼ‬
ِ
ِّ
َ َ َ ََ َ ُْ َ ْ َ ُ ُ َ ‫أﻟﻮاح‬ ْ َ
َ ‫وﻤﺣﻠﻨﺎه َﺒﻟ َذات‬ َ ْ
ُ َ َ َ َ (١٢) ‫ﻗﺪر‬ َ ُ ‫ﻗﺪ‬ ْ َ َْ ََ
‫ﻟﻤﻦ ﺎﻛن‬ ‫ﺑﺄﻗﻴﻨﻨﺎ ﺟﺰاء‬
ِ ِ ‫ﺠﺗﺮي‬ِ ( ١٣ ) ‫ودﺮﺳ‬
ٍ ٍ ِ ِ ‫أﻣﺮ‬
ٍ ‫ﺒﻟ‬
ْ َ َ َُُ َ َ َ َ َْ َ َ ُّ ْ ََ ًَ َ َ َ َ َ ْ َ َِ ُ
‫( َوﻟﻘﺪ‬١٦) ‫وﻧﺬر‬
ِ ِ ‫( ﻓﻜﻴﻒ ﺎﻛن ﻋﺬا‬١٥) ‫ﻣﺪﻛﺮ‬ ٍِ ‫ﻓﻬﻞ ِﻣﻦ‬ ‫( وﻟﻘﺪ ﺗﺮ ﻨﺎﻫﺎ آﻳﺔ‬١٤) ‫ﻛﻔﺮ‬
ُّ ْ َ َ ْ ِّ َ ْ ُ ْ َ ْ َ
(١٧) ‫ﻣﺪﻛﺮ‬ ٍِ ‫ﻓﻬﻞ ِﻣﻦ‬ ‫ﻟﺜﻛﺮ‬
ِ ِ ‫ﻳﺮﺴﻧﺎ اﻟﻘﺮآن‬
Before them, the folks of Noah also denied. They rejected Our servant
and said that he was a madman, and he was badly scolded. So he
implored before his Lord: “I am vanquished; so You take revenge from
them.” So We opened the gates of heaven with water pouring forth, and
caused the earth to burst with gushing springs. The waters met at the
point decreed and We carried him on that which was made of planks and
nails, which sailed under Our protection: this We did as a recompense
for him who had been slighted. And We made this anecdote an
exemplary story [for those who may seek a lesson]. So is there anyone
who would take heed! See how true was My punishment and My
warning? And We have made the Qur’ān very appropriate for reminding.
So is there any who shall take heed?!! (9-17)
Sūrah Qamar 87
Explanation
ٌ َُْ ُ َ َ َ َ ْ َ ُ َ َ ُ ُ َْ ْ َُْ َ ْ َ َ
َ ُ ْ َ ‫ﺠﻣﻨﻮن‬
8
(٩) ‫وازدﺟﺮ‬
ِ ‫ﻧﻮح ﻓﻜﺬﺑﻮا ﻗﺒﺪﻧﺎ وﻗﺎﻟﻮا‬
ٍ ‫ﻛﺬﺑﺖ ﻗﺒﻠﻬﻢ ﻗﻮم‬
I have said earlier that this and the subsequent verses mention in detail
the history of some prophetic nations briefly referred to before. Since the
sequence adopted is chronological, the anecdote of Noah (sws) is
mentioned first. It is said that before the Quraysh, the folks of Noah
(sws) had also denied the warnings of God’s messenger. This is in fact
an assurance sounded to the Prophet Muhammad (sws) that he is not the
first person to be rejected by his people. The history of these rejecters is
very old. Before them, the people of Noah (sws) had also rejected their
prophet, as had other nations whose details are forthcoming. In other
words, this is a well-known story of history which was encountered by
previous messengers. The Prophet Muhammad (sws) will also face it and
the very fate met by the previous nations for their rejection will be met
by his nation if they follow in their footsteps.
َ ُْ َ ٌ َُْ ُ َ َ َ َ ْ َ ُ َ َ
The letter ‫ ف‬in ‫وازدﺟﺮ‬
ِ ‫ ﻓﻜﺬﺑﻮا ﻗﺒﺪﻧﺎ وﻗﺎﻟﻮا ﺠﻣﻨﻮن‬is for explication. After
briefly referring to the incident, with these words begin the details: the
people of Noah (sws) denied God’s servant; they called him a madman
and a crazy person and badly snubbed him.
َََْ
The affection of God for Noah (sws) reflected in the word ‫ ﻗﺒﺪﻧﺎ‬is self-
evident. When the messengers of God warned people of the punishment
both in this world and in the next and warned them very thoroughly and
diligently day in an day out, it weighed heavily upon these people who
had become slaves to the pleasure of this life and who were inebriated
with their worldly status and achievements. They could not understand
the reason and the source from which this punishment would come. If
punishment was destined for them, why were they blessed with affluence
and honour in this world? This affluence and honour bore evidence that
God held them in high esteem, and if ever there was another world, there
too they would hold this high position. By being led into this
misconception, they became so annoyed with the constant and persistent
warnings of the messenger of God that they started calling him a
madman and a crazy person; they would say that this person had been
overcome with the despair of punishment and of the Hereafter and that at
every instant he saw this punishment hovering about. In this manner,
they would not only release their anger, they would also try to assure the
masses that they should not be influenced by the warnings of the
messenger for he was not a messenger in the first place; he was a crazy

8. Before them, the folks of Noah also denied. They rejected Our servant and
said that he was a madman, and he was badly scolded.
Sūrah Qamar 88
person who constantly spoke of punishment.
َ ُ ْ َ refers to the threats the people of Noah (sws) gave
The word ‫وازدﺟﺮ‬
ِ
him about stoning him to death. ْ َ Thus, for example, the words
َ ُ in Sūrah
َ ُ ْ َ َ ُ ََ ُ ُ َ َ َ ْ َ
Shu‘arā are: (١١٦:٢٦) ‫اﻟﻤﺮﺟﻮﻣﻦﻴ‬
ِ ‫ﺗﻨﺘﻪ ﻳﺎ ﻧﻮح ﺤﻛﻜﻮﻏﻦ ِﻣﻦ‬
ِ ‫ﻟﻦﺌ ﻟﻢ‬
ِ ‫( ﻗﺎﻟﻮا‬They
threatened: “‘Noah! If you do not desist from your ways, you shall end
among those who have been stoned,” (26:116))

ٌ ُ ْ َ ِّ َ ُ َ َ َ َ
ْ َ َ ‫ﻣﻐﻠﻮب‬
9
(١٠) ‫ﻓﺎﻧﺘﺮﺼ‬
ِ ‫ﻓﺪﺨ رﺑﻪ ﻛ‬
When the animosity of his people reached the extent that they
threatened to stone him to death, he cried out and implored to God that
he had done whatever was in his power to convince them but was unable
to do so; he no longer had the power to continue, and hence God should
then deal with these arrogant people in His own way.
ٌ َ ْ means “to defend” and “to take revenge”. Noah (sws)
The word ‫إﻧﺘﺼﺎر‬ِ ِ
requested God to help him take revenge from them for their arrogance.
The complete details of Noah’s prayer are mentioned in Sūrah Nūh ahead.
ْ َ َْ ََ َْ ََْ َ ً ُ ُ َ ْ َ ْ َ ْ َ َ
َ ‫ﻗﺪ ُﻗ‬ َ ْ ُّ ‫ﺑﻤﺎء‬
َ ‫اﻟﺴﻤﺎء‬ َ َ ْ َ ‫ﻓﻔﺘﺤﻨﺎ‬
َ ‫أﺑﻮاب‬ َْ َََ
10
(١٢) ‫ﺪر‬ِ ‫أﻣﺮ‬
ٍ ‫ﺒﻟ‬ ‫اﻟﻤﺎء‬ ‫ﻓﺎﺤﻛﻰﻘ‬ ‫ﻗﻴﻮﻧﺎ‬ ‫اﻷرض‬ ‫وﻓﺠﺮﻧﺎ‬ (١١) ‫ﻣﻨﻬﻤﺮ‬
ٍِ ِ
Mentioned in these verses are the details of the cyclonic storm that was
encountered by Noah’s people after his prayer. I have already mentioned its
details in the tafsīr of Sūrah Dhāriyāt. The Almighty opened the gates of
the sky with water pouring forth, and caused the earth to burst with gushing
springs. Obviously, such a stormy rain in which all the gates of the heavens
had been opened wouldَ turn the earth into seas, rivers and canals.
َ ُ ْ َ ْ ََ َْ َ َْ َ
The words ‫ﻗﺪر‬ ِ ‫أﻣﺮ ﻗﺪ‬
ٍ ‫ ﻓﺎﺤﻛﻰﻘ اﻟﻤﺎء ﺒﻟ‬refer to the fact that the point up to
which the Almighty had fixed for the water to rise was the very point the
water from the sky and the earth touched each other and engulfed Noah’s
people in a manner that no one was able to escape from its grasp.

(١٣) ‫ودﺮﺳ‬ ٍ َ ْ َ ‫ﺒﻟ َذات‬

ُ ُ َ ‫أﻟﻮاح‬ ََ ُ َْ ََ َ
‫وﻤﺣﻠﻨﺎه‬
11
ٍ ِ
ُ ُ َْ َ
The words ‫ودﺮﺳ‬
ٍ ٍ َ ‫ذات‬
َ ‫أﻟﻮاح‬
ِ obviously refer to the Noah’s ark which he
built as per the special directive of the Almighty. Mentioning it here with
its components, in my opinion, is to express God’s power, wisdom,
affection, mercy and majesty. The implication is that the Almighty saved

9. So he implored before his Lord: “I am vanquished; so You take revenge

from them.”
10. So We opened the gates of heaven with water pouring forth, and caused
the earth to burst with gushing springs. The waters met at the point decreed
11. And We carried him on that which was made of planks and nails,
Sūrah Qamar 89
those He wanted to by logs fixed together with nails from the storm
which routed the whole nation and which not a single soul survived. In
other words, the real thing is God’s mercy and affection. If they are with
a person, then a few logs can save them from Noah’s deluge, and if they
desert a person, the greatest of war ships are flattened in the blink of any
eye, and the strongest of dams are blown away like straws by the power
of the deluge.
َ َ َ ِّ ً َ َ َ ُ ْ َ
َ ِ ُ ‫ﺎﻛن‬ َْ
12
(١٤) ‫ﻛﻔﺮ‬ ‫ﺑﺄﻗﻴﻨﻨﺎ ﺟﺰاء ﻟﻤﻦ‬
ِ ِ ‫ﺠﺗﺮي‬
ِ
Since this ark was under the special protection and safe-keeping of God,
it kept on advancing without any fear and tidal waves could not harm it in
any way. It may be kept in mind that it was not Noah (sws) alone who
had a boat; others too had their boats; however, these boats could not be
of any benefit to them because they did not have God’s protection.
َ ُ َ َ َ ِّ ً َ َ
The words ‫ﻛﻔﺮ‬ ِ ‫ ﺟﺰاء ﻟﻤﻦ ﺎﻛن‬refer to the fact that the Almighty showed
His majesty in order to help His servant who had been slighted and not
ٌ ُ ْ َ ِّ َ
duly honoured, so much so that he was compelled to cry out:
ْ َ َ ‫ﻣﻐﻠﻮب‬
‫ﻓﺎﻧﺘﺮﺼ‬ ‫ﻛ‬
ِ (I am vanquished; help me)

ُّ ْ ََ ًَ َ ََْ َََ
13
(١٥) ‫ﻣﺪﻛﺮ‬
ٍِ ‫ﻓﻬﻞ ِﻣﻦ‬ ‫وﻟﻘﺪ ﺗﺮ ﻨﺎﻫﺎ آﻳﺔ‬
َ َْ َ
The antecedent of the pronoun in ‫ ﺗ َﺮ ﻨﺎﻫﺎ‬can be
ً ُُ َ َْْ َْ ََ
the land referred to
earlier in verse twelve by the words ‫ﻗﻴﻮﻧﺎ‬ ‫ وﻓﺠﺮﻧﺎ اﻷرض‬and also the
anecdote of Noah’s folks whose details are mentioned in the Torah and
which has been widely transmitted and known in every era.
The use of pronouns in this manner is very common in Arabic. I have
cited several examples of such usage in previous volumes of this
exegesis, and some more will be found in the later ones. Some people
regard the antecedent of this pronoun to be the remains of Noah’s Ark
which were sighted by some people of later generations at a certain part
of Mount Jūdī. However, I do not give importance to this opinion.
Details are forthcomingْ in the tafsīr of Sūrah Hāqqah.
The words ‫ﻛﺮ‬
ُّ ََ
ٍ ِ ‫ ﻓﻬﻞ ِﻣﻦ ﻣﺪ‬imply that as far as signs and warning lessons
are concerned, there are several on this earth and in history as well;
however, if there is any dearth of anything, it is of hearts with the ability
to pay heed to such signs.

12. Which sailed under Our protection: this We did as a recompense for him
who had been slighted.
13. And We made this anecdote an exemplary story [for those who may seek
a lesson]. So is there anyone who would take heed!
Sūrah Qamar 90
َُُ َ َ َ َ ََْ َ
14
(١٦) ‫وﻧﺬر‬
ِ ِ ‫ﻓﻜﻴﻒ ﺎﻛن ﻋﺬا‬
ُُ ُُ
The word ‫ﻧﺬر‬ِ is actually ‫ﻧﺬري‬ ِ and the ‫ ي‬has been severed from ُ itُ
owing to the rhyme and the kasrah present as its remnant. The word ‫ﻧﺬر‬ ِ
َْ
is a noun from the verbal noun ‫ ِإﻧﺬار‬and it means “warnings” and
“admonition”. In other words, if a person has ears to pay heed and a
heart to learn a lesson, he can see in this anecdote how profound is God’s
punishment and how accurately His threats materialize.

ُّ ْ َ َ ْ ِّ َ ْ ُ ْ َ ْ َ ْ َ َ َ
15
(١٧) ‫ﻣﺪﻛﺮ‬
ٍِ ‫ﻓﻬﻞ ِﻣﻦ‬ ‫ﻟﺜﻛﺮ‬
ِ ِ ‫وﻟﻘﺪ ﻳﺮﺴﻧﺎ اﻟﻘﺮآن‬
This verse will be repeated after the end of every Prophetic anecdote. It
should be fully understood so that its explanation is not required at every
instance.
People have generally interpreted this verse to mean that Almighty has
made the Qur’ān a very easy book as far as memorizing it and seeking
counsel from it is concerned. Though this inference in itself is correct
that the Qur’ān is easy to memorize and to seek counsel from, yet this
verse has a much wider connotation.
ْ ْ
In the Arabic language, the word ‫ﺗﻴﺴﺮﻴ‬ ِ ِ means “to set right something
through nails, to make something appropriate for a specific objective and
to embellish
ُ ُ ْ َ ْ َ َit َ with all the required means and needs.” The expression
‫ﻟﻠﺮﻛﻮب‬
ِ ِ ‫ ﻳﺮﺴ اﻟﻔﺮس‬would mean that after been trained and fed, a horse was
fully equipped with a saddle, a bridle and a stirrup and made ready for
riding. From this usage, the word also came to be used to make a person
ready for a campaign and equipped with all appropriate means and needs
so that he is fully prepared for it. A poet, Mudarris ibn Rub‘ī, belonging
to the age of ignorance says: 16

‫وﻧﻌﻦﻴ ﻓﺎﻋﻠﻨﺎ ﺒﻟ ﻣﺎ ﻧﺎﺑﻪ‬

‫ﺣ ﻧﻴﺮﺴه ﻟﻔﻌﻞ اﻟﺴﻴﺪ‬
(And when our leader has to undertake a campaign, we help him and
make it easy and suitable for him to discharge the responsibilities
imposed on leaders.)
ٌ ْ ِ is also used in a wider connotation. The meanings of
The word ‫ذﻛﺮ‬

14. See how true was My punishment and My warning?

15. And We have made the Qur’ān very appropriate for reminding. So is
there any who shall take heed?!!
16. Abū Tammām Habīb ibn Aws al-Tā’i, Dīwān al-hamāsah, vol. 2 (Beirut:
Dār al-qalam, n.d.), 41.
Sūrah Qamar 91
educating and instructing the readers as well as reminding, informing,
warning, counselling, teaching a lesson and conclusively communicating
the truth to them – all are implied. It is used in all these connotations in the
Qur’ān. It needs to be appreciated that the Qur’ān does not impose
something external on us; on the contrary, it revives and highlights the
treasures of knowledge and cognizance the Almighty has innately blessed
us with and to which we do not pay heed.
After understanding the true meaning of both these words, consider
now the placement and context of this verse as well as its meaning.
Earlier in the sūrah, it was said that the punishment of which the Prophet
(sws) was warning them of was inevitable. The world within man and
the one surrounding him bear witness to it. Similarly, the anecdotes of
the Prophetic nations also bear evidence to it; however, they are adamant
that they will believe only when they see a sign of this punishment even
though the Almighty has revealed to them the Qur’ān to educate and to
remind them. This Qur’ān is fully equipped to fulfil this purpose. So why
are they not benefiting from this great favour and are eager instead to
receive the lash of this punishment?

Some Important Aspects of Qur’ānic Taysīr

I have already discussed in detail the various aspects of Qur’ānic taysīr

in my book Mabādī Tadabbur-i Qur’ān. Here it is not possible to repeat
them. However, I will allude to some of its important aspects viz a viz
the verse. The purpose is to dispel the misconception of people who
adduce from it that the Qur’ān is an easy and bland book which has only
been revealed for memorization and reading, and that it does not require
any reflection or deliberation to understand it. In their opinion, every
person who even has a vague and rudimentary knowledge of Arabic can
fluently understand the Qur’ān. Since this misconception can hinder a
person’s access to the Qur’ān, it is necessary to briefly state those
aspects of Qur’ānic taysīr which are alluded to by God Himself.
-- The most conspicuous aspect of Qur’ānic taysīr to which the Qur’ān
itself has alluded is that it was revealed in lucid (mubīn) Arabic. It was
set forth in the eloquent and articulate pure language of the Quraysh
which is not garbled nor muddled so that the people of Arabia could
easily understand it and they were not left with an excuse to deny the
truth from God.
-- The second aspect is that the Almighty revealed the Qur’ān
piecemeal so that the Prophet (sws) could gradually teach it and read it
out to his people who in turn were able to gradually hear and understand
Sūrah Qamar 92
it and fully ً digest itsْ teachings.
َ ُ َْ َ َ ُ ََ At
َ َ oneُ َ َ ْ َ instance,
ُ َْ ََ ً َُْ
the Qur’ān says:
(١٠٦:١٧) ‫ﺗﺰﻨﻳﻼ‬ ِ ‫ﻣﻜﺚ وﻧﺰﺠﺎه‬ ٍ ‫اﺠﺎس ﺒﻟ‬
ِ ‫( وﻗﺮآﻧﺎ ﻓﺮﻗﻨﺎه ِﺤﻛﻘﺮأه ﺒﻟ‬and We have
revealed the Qur’ān in parts so that you can gradually recite it out to
people and We have elaborately and painstakingly revealed it [thus]
(17:106)). Had the Qur’ān been revealed in one instalment as was the
demand of the disbelievers, it would have been against Qur’ānic taysīr.
-- The third aspect is that all the basic teachings of the Qur’ān were
initially revealed in concise and succint verses and sentences and in the
form of short yet comprehensive and terse sūrahs so that it could be easy
for people to memorize and understand them, practice what they said and
convey them to others. It was only when the people were fully accustomed
ْ َ ِّ ُ ُ ُ ُ َ ْ َ ْ ُ ٌ َ
to the Qur’ān that the Almighty explained these concise and pithy
sentences. At one place, it is said: ‫ﺣﻜﻴﻢ‬
َ ‫ﻓﺼﻠﺖ ﻣﻦ ُ ْن‬ ‫أﺣﻜﻤﺖ آﻳﺎﺗﻪ ﻋﻢ‬ ‫ِﻛﺘﺎب‬
ٍ ِ ِ ِ
َ
(١:١١) ‫ﺧﺒﺮﻴ‬
ٍ ِ (this is a Book, of which the verses were first concise and then
they were explained from Him who is wise and all-knowing, (11:1)).
-- The fourth aspect is that every teaching and precept of the Qur’ān is
mentioned in various styles and with different aspects in different contexts
and in numerous backgrounds so that if at one place a reader is not fully
able to understand something, he can grasp it fully at another place, and if
at one place an argument is not fully appreciated, he can comprehend it in
the background of a different context. The Qur’ān hasُ called this variety
َ ِّ َ ُ َ َ َ
and diversity in its expression as tasrīf: (٥٨:٧) ‫اﻵﻳﺎت‬ ِ ‫ﻛﺬﻟﻚ ﻧﺮﺼف‬ ِ (thus do
We diversify Our revelations, (7:58)).
-- The fifth aspect is that there exist in the Qur’ān seven groups
consisting of Makkan and Madīnan sūrahs. Together these seven groups
constitute the majestic Qur’ān. Each group has a content similar to others
and also distinct. Each sūrah has a counterpart and both members of a
َ ْ ‫أﺣﺴﻦ‬ َ َ ْ َ ‫ﻧﺰل‬
pair complement one another in the discussion of aَ topic. While
َ ً َ َ ُّ ً َ َ ُ
explaining verses: (٢٣:٣٩) َ ِ ‫ﻣﺘﺸﺎﺑﻬﺎ ﻣﺜﺎ‬ ِ ‫ﻛﺘﺎﺑﺎ‬ ِ ‫اﺤﻟﺪﻳﺚ‬
ِ ِ ‫( اﷲ‬God has
revealed the best of discourses whose verses resemble one another and
َ ْ ُْ َ َ َْ ْ ًْ َ َ ََْ ْ ََ َ
whose sūrahsْ occur in pairs, (39:23)) and ‫واﻟﻘﺮآن‬ ِ ‫اﻟﻤﺜﺎ‬ ‫ﻣﻦ‬ ِ ‫وﻟﻘﺪ آﺗﻴﻨﺎك ﺳﺒﻌﺎ‬
َ
(٨٧ : ١٥) ‫اﻟﻌﻈﻴﻢ‬ َ
ِ (And [O Prophet!] We have bestowed upon you seven
mathānī17 which is this great Qur’ān, (15:87)) I have alluded to these
aspects. It is obvious that this elaborate arrangement of the Qur’ān has
been done by the Almighty to facilitate Qur’ānic taysīr.

17. Mathānī (‫ )ﻣﺜﺎﱐ‬is the plural of mathnā (‫ )ﻣﺜﲎ‬and it means something which
occurs in pairs.
Sūrah Qamar 93

Section III: Verses (18-42)

For the very purpose the anecdote of Noah (sws) and his people is
recounted earlier, the anecdotes of the ‘A%d, Thamūd, the people of Lot
(sws) and the followers of the Pharaoh are related in the forthcoming
verses. Each of these anecdotes ends on the repetitive verse with which
the anecdote of Noah (sws) ended.
Readers may now proceed to read the coming verses.

َْ َ َْ
Text and Translation
َْ َْ ً َ ْ َ ‫رﺤﻳﺎ‬ ً ‫ﻋﻠﻴﻬﻢ‬ ْ ْ َ َ ‫أرﺳﻠﻨﺎ‬ َُُ َ َ َ َ ََْ َ ٌ َ ْ َ َ
‫ﺤﻧﺲ‬ ٍ ‫ﻳﻮم‬ ِ ‫ﺮﺻﺮﺻا ِﻲﻓ‬ ِ ِ ‫( ِإﻧﺎ‬١٨) ‫وﻧﺬر‬ ِ َ ِ ‫ﻋﺬا‬ ‫ﻛﺬﺑﺖ ﺨد ﻓﻜﻴﻒ ﺎﻛن‬
َُُ َ َ َ َ ََْ َ َ ُّ ْ ُ َ ْ ْ ُ َ َ َ َ ُ َ َ ْ ُّ
(٢١) ‫وﻧﺬر‬ ِ َ ِ ‫( ﻓﻜﻴﻒ ﺎﻛن ﻋﺬا‬٢٠) ‫ﻣﻨﻘﻌﺮ‬ ٍِ ‫ﺨﻧﻞ‬
ٍ ‫ﺗﺰﻨع اﺠﺎس ﻛﻜﻏﻬﻢ أﻋﺠﺎز‬ ِ (١٩) ‫ﻣﺴﺘﻤﺮ‬ ِ
ِّ ً َ َ ُ َ َ ُ ُّ ُ ُ َ ْ َ َ ُّ ْ َ َ ْ ِّ َ ْ ُ ْ َ ْ َ ْ َ َ َ
‫أﺑﺮﺸا ﻣﻨﺎ‬ ‫( ﻓﻘﺎﻟﻮا‬٢٣) ‫ﺑﺎﺠﺬر‬ ِ ِ ‫ﻋﻤﻮد‬ ‫ﻛﺬﺑﺖ‬ ( ٢٢ ) ‫ﻣﺪﻛﺮ‬
ٍ ِ ‫ﻣﻦ‬ ِ ‫ﻓﻬﻞ‬ ‫ﻟﺜﻛﺮ‬
ِ ِ ‫وﻟﻘﺪ ﻳﺮﺴﻧﺎ اﻟﻘﺮآن‬
ٌ ‫ﻛﺬاب‬ َ ٌ َ ْ
َ ُ ‫ﺑﻴﻨﻨﺎ َﺑﻞ‬ َ َْ َ
ْ َ ُ ِّ َ ُ ْ ْ َ ُ ُ َ ‫إذا ﻟﻲﻔ َﺿﻼل‬ َ ً ُ ُ ‫واﺣﺪا‬ ً َ
‫أﺮﺷ‬ ِ ‫ﻫﻮ‬ ِ ‫ﻋﻠﻴﻪ ِﻣﻦ‬ ِ ‫أؤﻟﻲﻘ ا ﻛﺮ‬ ِ (٢٤) ‫وﺳﻌﺮ‬ ٍ ٍ ِ ِ ‫ﻧﺘﺒﻌﻪ ِإﻧﺎ‬ ِ ِ
ْ ُ ْ َ ْ َ ‫ﻟﻬﻢ‬ ْ ُ ‫ﻓﺘﻨﺔ‬ ً َْ َ ُ ُْ ُ ِ َ ْ ُ َ ْ َ
ً َ ُ ََْ َ
‫ﻓﺎرﺗﻘﺒﻬﻢ‬ ِ ِ ‫اﺠﺎﻗﺔ‬ِ ‫ﻣﺮﺳﻠﻮ‬ ِ ‫( ِإﻧﺎ‬٢٦) ‫اﻷﺮﺷ‬ ‫اﻟﻜﺬاب‬ ‫ﻣﻦ‬ ِ َ ‫( ﺳﻴﻌﻠﻤﻮن ﻏﺪا‬٢٥)
ْ ُ َ َ ‫ﻓﻨﺎدوا‬
‫ﺻﺎﺣﺒﻬﻢ‬ ْ َ َ َ (٢٨) ‫ﺤﻣﺘﺮﻀ‬ ٌ َ َ ْ ُّ ‫ﺮﺷب‬ ْ ُّ ُ ْ ُ َ ْ َ ٌ َ ْ َْ ْ ُ ْ ِّ َ َ ْ َ ْ َ
ِ ٍ ِ ‫( وﻧﺒﺌﻬﻢ أن اﻟﻤﺎء ِﻗﺴﻤﺔ ﺑﻴﻨﻬﻢ ﻞﻛ‬٢٧) ‫واﺻﻄﺮﺒ‬ ِ
َُ َ ً َ َ ً َ ْ َ ْ ْ َ َ َ ْ َ ْ َ َُُ َ َ َ َ ََْ َ ََ َ َ َ َ َ َ
‫واﺣﺪة ﻓﺎﻜﻧﻮا‬ ِ ‫ﻋﻠﻴﻬﻢ ﺻﻴﺤﺔ‬ ِ ‫( ِإﻧﺎ أرﺳﻠﻨﺎ‬٣٠) ‫وﻧﺬر‬ ِ ِ ‫( ﻓﻜﻴﻒ ﺎﻛن ﻋﺬا‬٢٩) ‫ﻓﺘﻌﺎ ﻓﻌﻘﺮ‬
ُ َُْ ْ َ َ ُّ ْ َ َ ْ ِّ َ ْ ُ ْ َ ْ َ ْ َ َ َ َ ْ ُ ْ ‫ﻛﻬﺸﻴﻢ‬ ََ
‫ﻟﻮط‬ ٍ ‫( ﻛﺬﺑﺖ ﻗﻮم‬٣٢) ‫ﻣﺪﻛﺮ‬ ٍِ ‫ﻓﻬﻞ ِﻣﻦ‬ ِ ِ ‫( وﻟﻘﺪ ﻳﺮﺴﻧﺎ اﻟﻘﺮآن‬٣١) ‫اﻟﻤﺤﺘﻈﺮ‬
‫ﻟﺜﻛﺮ‬ َِ ِ ِ ِ
َ ْ ِّ ً َ ْ َ َ ُ َْ ُ َ ً َ ‫ﻋﻠﻴﻬﻢ‬ ْ ْ َ َ ‫أرﺳﻠﻨﺎ‬ َْ َ ْ ُ ُّ
‫ﻋﻨﺪﻧﺎ‬ ِ ِ ‫( ِﻧﻌﻤﺔ ﻣﻦ‬٣٤) ‫ﺑﺴﺤﺮ‬ ٍ ِ ‫ﻟﻮط ﺠﻧﻴﻨﺎﻫﻢ‬ ٍ ‫ﺣﺎﺻﺒﺎ ِإﻻ آل‬ ِ ِ ‫( ِإﻧﺎ‬٣٣) ‫ﺑﺎﺠﺬر‬ ِ ِ
َ ُ ْ َ
ُ َ َ ‫( َوﻟﻘﺪ‬٣٦) ‫ﺑﺎﺠﺬر‬ َ ُ ُّ ‫ﻓﺘﻤﺎروا‬ َ َ َ
ْ َ َ ‫أﻧﺬرﻫﻢ َﻧﻄﺸﺘﻨﺎ‬ َ َ ْ ُ َ
َ ‫( َوﻟﻘﺪ‬٣٥) ‫ﺷﻜﺮ‬ َ ْ َ َ َ َ َ َ ْ َ َ َ َ
‫راودوه ﻋﻦ‬ ِ ِ ‫ﺠﻧﺰي ﻣﻦ‬ ِ ‫ﻛﺬﻟﻚ‬ ِ
َ ْ ُّ ‫ﻋﺬاب‬ ٌ َ َ ًَ ْ ُ ُ َ َ ْ َََ ُ َُ َ َ ُ ُ َ ْ َُُ ْ َ ْ َ َ َ ْ َ َ
‫ﻣﺴﺘﻘﺮ‬ ِ ‫( وﻟﻘﺪ ﺻﺒﺤﻬﻢ ﺑﻜﺮة‬٣٧) ‫وﻧﺬر‬ ِ ِ ‫ﺿﻴﻔﻪ ﻓﻄﻤﺴﻨﺎ أﻗﻴﻨﻬﻢ ﻓﺬوﻗﻮا ﻋﺬا‬ ِِ
ْ َ َ ُّ ْ
ْ َ َ ِّ َ ْ ُ َ ْ َ ْ َ َ ْ َ َُُ َ َ ُ َُ
‫( َوﻟﻘﺪ َﺟﺎء‬٤٠) ‫ﻣﺪﻛﺮ‬ ٍ ِ ‫ﻟﺜﻛﺮ ﻓﻬﻞ ِﻣﻦ‬ ِ ِ َ ‫ﻳﺮﺴﻧﺎ اﻟﻘﺮآن‬ ‫( وﻟﻘﺪ‬٣٩) ‫وﻧﺬر‬ ِ ِ ‫( ﻓﺬوﻗﻮا ﻋﺬا‬٣٨)
َ ْ ُّ ‫أﺧﺬ َﻋﺰﻳﺰ‬ َ ْ ْ ُ َْ َ َ َ ُ َ َ َ ِّ َ
ُ (٤١) ‫اﺠﺬر‬ ُ ُ ُّ ‫ﻓﺮﻋﻮن‬ َ َْ ْ َ
(٤٢) ‫ﻣﻘﺘﺪر‬ ٍِ ٍ ِ ‫ﻓﺄﺧﺬﻧﺎﻫﻢ‬ ‫ﻠﻛﻬﺎ‬ ‫ﺑﺂﻳﺎﺗﻨﺎ‬
ِ ِ ‫ﻛﺬﺑﻮا‬ ِ ‫آل‬
The ‘A%d also rejected. Then observe how My punishment and My
threats materialized. We let loose on them a stormy wind at a perpetual
time of bad omen which plucked out people as if they were uprooted
trunks of palm-trees. So see how My punishment and My threats
materialized. And We have made the Qur’ān very appropriate for
reminding. So is there anyone who shall take heed?!! (18-22)
The Thamūd also rejected the warning. They said: “Are we to follow a
person who belongs to us? If we do so, we shall be clearly straying and
end up in Hell. Did he alone among us receive this Reminder? In fact, he
Sūrah Qamar 94
is indeed a liar, a boaster. Tomorrow they shall know who the liar and the
boaster is. We will be sending a she-camel as a test for them. So keep a
watch on them and have patience, and inform them that the water is to be
shared between them. Everyone shall come on his turn. Then they cried
out to their leader; so he came forward and hamstrung the she-camel.
Then observe how My punishment and My threats materialized. We sent
upon them a single shout and they became like the trampled hedge of a
sheep-fold builder. And We have made the Qur’ān very appropriate for
reminding. So is there anyone who shall take heed?!! (23-32)
The people of Lot also rejected the warnings. So, We unleashed on
them a stone-charged whirlwind; only the followers of Lot survived,
whom, as a special favour, We bailed out at dawn. Thus do We reward
those who are grateful. And, indeed, he informed them of Our grasp, but
they only made foolish objections on the warnings. And they tempted
him about his guests; so We blinded their eyes; so taste My wrath and
My warning. And, indeed, at daybreak, an abiding punishment seized
them. And We have made the Qur’ān very appropriate for reminding. So
is there anyone who shall take heed?!! (33-40)
And, indeed, to the Pharoah’s people also came the warnings. But they
rejected all Our signs; so We grasped them with the grasp of One
Mighty, Powerful. (41-42)

Explanation
َُُ َ َ َ َ ََْ َ ٌ َ ْ َ َ
18
(١٨) ‫وﻧﺬر‬
ِ ِ ‫ﻛﺬﺑﺖ ﺨد ﻓﻜﻴﻒ ﺎﻛن ﻋﺬا‬
ُ
ُّ is suppressed after ‫ﻛﺬﺑﺖ ﺨد‬ ٌ َ ْ
َ َ
The word ‫ﺑﺎﺠﺬر‬ ِ
ِ ُ ُّ ُ ُ َ because
ْ َ َ
of clear contextual
ُُ
indication later. Thus it is said: (٢٣) ‫ﺑﺎﺠﺬر‬
ِ ِ ‫ﻋﻤﻮد‬ ‫ﻛﺬﺑﺖ‬ . The word ‫ ﻧﺬر‬is the
ْ َ (warner) and also a verbal noun from ‫إﻧﺬار‬ َْ
plural of ‫ﻧﺬﻳﺮ‬
ِ ِ (warning). If the
first meaning is adopted, it would refer to the messengers who were
warners or signs who served as reminders and warnings which were
meant to awaken people. If the second meaning is adopted, it would refer
to warnings, threats, reminders and intimidation.

َ ْ ُّ ْ َ ْ َ ً َ ْ َ ً ْ َْ َ َْ َ َْ
19
(١٩) ‫ﻣﺴﺘﻤﺮ‬
ِ ‫ﺤﻧﺲ‬
ٍ ‫ﻳﻮم‬
ِ ‫ﻋﻠﻴﻬﻢ ِرﺤﻳﺎ ﺮﺻﺮﺻا ِﻲﻓ‬
ِ ‫ِإﻧﺎ أرﺳﻠﻨﺎ‬
This is an explanation of the punishment which the Almighty
unleashed on the people of ‘A%d. He sent upon them a stormy wind from
َ ْ َ is a tempestuous winter wind which is ominous and
the North. ‫ﺮﺻﺮﺻ‬
portentous in nature. This would be a period of drought in Arabia. For

18. The ‘A%d also rejected. Then observe how My punishment and My threats
materialized.
19. We let loose on them a stormy wind at a perpetual time of bad omen.
Sūrah Qamar 95
these days, they wouldَ call it the “ominous period” or the “ill-fated
ْ َْ
period”. The words ‫ﺤﻧﺲ‬ ٍ ‫ﻳﻮم‬
ِ of the verse do not refer to a particular ill-
fated day; they refer to a particular time period. The word ‫ﻳﻮم‬
ٌ ْ َ is
َ
commonly used thus. Thus, at another place, the words used are: ‫ﻛﻳﺎم‬
ِ
َ َ
‫ﺤﻧﺴﺎت‬
ٍ ِ and at other places it is specified that this stormy wind blew on
them for seven nights and eight days.
The word ‫ﺴﺘﻤﺮ‬
َ ْ ُ
ِ ‫ ﻣ‬shows that this wind was not a temporary gust which
people could have tolerated. It blew upon them as a scourge of God for
seven to eight days.
َ ُّ ْ َ ُ َ ْ َ ْ ُ َ َ َ ُ َ
20
(٢٠) ‫ﻣﻨﻘﻌﺮ‬
ٍِ ‫ﺨﻧﻞ‬
ٍ ‫ﺗﺰﻨع اﺠﺎس ﻛﻜﻏﻬﻢ أﻋﺠﺎز‬ ِ
Such was the force of this wind that it plucked out people as if ٌ they
were uprooted trunks of palm-trees. In Sūrah Hāqqah, the word ‫ﺧﺎوﻳﺔ‬ َ َ
َ ُّ ِ
(hollow) is used instead of ‫ﻣﻨﻘﻌﺮ‬
ٍ ِ . It is stated at other places in the Qur’ān
that when the wind started to blow each person was pinned to the ground
wherever he was and since the force of the wind continued to increase,
no one was able to get up. In this state, every one perished and their dead
bodies were hurled by the wind from one place to another as if they were
hollow trunks of palm-trees.
ُّ ْ َ َ ْ ِّ َ ْ ُ ْ َ ْ َ ْ َ َ َ َُُ َ َ َ َ ََْ َ
21
(٢٢) ‫ﺪﻛﺮ‬
ٍ ِ ‫ﻟﺜﻛﺮ ﻓﻬﻞ ِﻣﻦ ﻣ‬
ِ ِ ‫( وﻟﻘﺪ ﻳﺮﺴﻧﺎ اﻟﻘﺮآن‬٢١) ‫وﻧﺬر‬
ِ ِ ‫ﻓﻜﻴﻒ ﺎﻛن ﻋﺬا‬
These verses have already been explained at the end of Noah’s
anecdote cited earlier.
َ َ
ُ ُ َ ‫ﺿﻼل‬ ً ُ ُ ً َ ِّ ً َ َ َ ُ َ َ ُ ُّ ُ ُ َ ْ َ َ
22
(٢٤) ‫وﺳﻌﺮ‬
ٍ ٍ ‫ﻟﻲﻔ‬
ِ ِ ‫ﻧﺘﺒﻌﻪ ِإﻧﺎ‬
‫إذا‬ ِ ‫واﺣﺪا‬
ِ ‫( ﻓﻘﺎﻟﻮا أﺑﺮﺸا ﻣﻨﺎ‬٢٣) ‫ﺑﺎﺠﺬر‬
ِ ِ ‫ﻛﺬﺑﺖ ﻋﻤﻮد‬
In a similar manner, the people of Thamūd too rejected the warnings of
their messenger. They reckoned that if they regarded a human being from
among them to be a messenger and then follow him, this would mean that
they had been led astray and ruined. Generally, people have translated the
word ‫ﺳﻌﺮ‬
ُ ُ as “madness”; however, the manner in which this word is used
ٍ
here negates this usage. In my opinion, it is a plural and means “fire”.
ُ ُ َ َ َ َ ْ ُْ
Verse forty seven of this sūrah reads: (٤٧) ‫وﺳﻌﺮ‬
ٍ ‫ﺿﻼل‬
ٍ ‫اﻟﻤﺠﺮﻣﻦﻴ ِﻲﻓ‬
ِِ ‫( ِإن‬indeed,

20. Which plucked out people as if they were uprooted trunks of palm-trees.
21. So see how My punishment and My threats materialized. And We have
made the Qur’ān very appropriate for reminding. So is there anyone who shall
take heed?!!
22. The Thamūd also rejected the warning. They said: “Are we to follow a
person who belongs to us? If we do so, we shall be clearly straying and end up
in Hell.
Sūrah Qamar 96
the wrongdoers are in error and shall be flung into Hell). Obviously, this
very warning must have been issued by Sālih (rta) to his people as well.
These people must have reacted by saying the same words to him: he says
that if we do not accept his calls, we will be in error and cast into Hell; the
fact of the matter is that if we accept his calls, we will then be in error and
will be flung into Hell. Idioms such as “Be doomed” or “Go to Hell” are
common in the English language as well. The relation between error and
Hell is causative; however, no such relationship is comprehensible
between error and madness.

ٌ َ ‫ﻛﺬاب‬
(٢٥) ‫أﺮﺷ‬
ٌ َ َ ُ َْ َ َْ
‫ﺑﻴﻨﻨﺎ ﺑﻞ ﻫﻮ‬
ْ َ َ ُ ْ ِّ َ ْ ُ َ
23
ِ ِ ‫ﻋﻠﻴﻪ ِﻣﻦ‬
ِ ‫أؤﻟﻲﻘ ا ﻛﺮ‬
ِ
The Thamūd were of the opinion that in the first place it was very
strange that God make a human being a messenger and even stranger was
the fact that of all the people God select Sālih for this great task; there was
nothing special about him that he be made the custodian of God’s
guidance; why should people who had been entrusted with the leadership
of their nation for generations be ignored in this matter; thus it was
absolutely impossible that this person be truthful in his claim; he was an
absolute liar and a bragger; by claiming to be a messenger of God, he
wanted to command them and prove his superiority to them.
24 ُ ِ َ ْ ‫اﻟﻜﺬاب‬
(٢٦) ‫اﻷﺮﺷ‬ ُ َ ْ ‫ﻏﺪا ﻣﻦ‬
ً َ َ ََُْ َ
‫ﺳﻴﻌﻠﻤﻮن‬
ِ
In this verse, the Almighty has responded to their reaction forthwith:
let them utter whatever nonsense they want to. The time of the
judgement is near. The punishment of God is about to come. At that
time, they will see who the liar and the bragger is.
ْ ُ ْ َ ْ َ ‫ﻟﻬﻢ‬
ْ َ ْ َ ‫ﻓﺎرﺗﻘﺒﻬﻢ‬ ًَْ َ
ْ ُ ‫ﻓﺘﻨﺔ‬ ُ ُْ
25
(٢٧) ‫واﺻﻄﺮﺒ‬
ِ ِ ِ ‫اﺠﺎﻗﺔ‬
ِ ‫ﻣﺮﺳﻠﻮ‬
ِ ‫ِإﻧﺎ‬
This is the prelude to the punishment alluded to in the previous verse:
The Almighty would soon depute a special she-camel as a trial for them;
so Sālih (sws) should keep an eye on them and wait patiently for what
happens i.e. how they deal with the she-camel and what fate they will as
a result meet. The manner in which this she-camel became a trial for
them is mentioned in the subsequent verses.

23. Did he alone among us receive this Reminder? In fact, he is indeed a liar,
a boaster.
24. Tomorrow they shall know who the liar and the boaster is.
25. We will be sending a she-camel as a test for them. So keep a watch on
them and have patience,
Sūrah Qamar 97
ٌ َ َ ْ ُّ ‫ﺮﺷب‬
(٢٨) ‫ﺤﻣﺘﺮﻀ‬
ُّ ُ ْ ُ َ ْ َ ٌ َ ْ
ْ ‫ﻞﻛ‬ ‫ﺑﻴﻨﻬﻢ‬ ‫ﻗﺴﻤﺔ‬ َ ْ ‫وﻧﺒﺌﻬﻢ َأن‬
‫اﻟﻤﺎء‬ ْ ُ ْ ِّ َ َ
26
ٍ ِ ِ
After selecting a she-camel for the task, the Almighty asked Sālih
(sws) to inform his people that turns had been fixed to drink water from
the fountain; no one would have the right to stop the she-camel from
drinking when her turn came; if she was harmed in any way, then this
would be a prelude to God’s punishment. They were made to undergo
this trial so that the evil in them was exposed and the extent of their
rebelliousness was known to all. Obviously, after this warning that this
she-camel was a sign of God’s wrath only those people could have had
the audacity to harm it who themselves were audacious enough to even
harm their messenger. It is this extent of a nation’s rebelliousness and
arrogance after which it becomes worthy of divine punishment. After
this, nothing remains to conclusively prove the truth to them.

27 َ َ َ َ َ ‫ﻓﺘﻌﺎ‬
(٢٩) ‫ﻓﻌﻘﺮ‬ َ َ َ ‫ﺻﺎﺣﺒﻬﻢ‬ َْ ََ
ْ ُ َ َ ‫ﻓﻨﺎدوا‬
ِ
How could the Thamūd abide by this restriction? They thought that
this was just a false threat made by the prophet Sālih (sws). Thus they
called upon their
َ َ َ leader. He came forward and hamstrung the she-camel.
The word ‫ ﻳﻌﺎ‬means “to stand on one’s toes to take the initiative in
doing something.” In other words, as per his own view, he showed great
valour and took a very courageous step for his people; however, this
daring step of his doomed them.
َ َ َ means “to hamstring a camel”. Once this is done, it
The word ‫ﻗﻘﺮ‬
becomes impossible for the animal to survive.
َُُ َ َ َ َ ََْ َ
28
(٣٠) ‫وﻧﺬر‬
ِ ِ ‫ﻓﻜﻴﻒ ﺎﻛن ﻋﺬا‬
This verse has already been explained above. After this incident, people
were faced with God’s promised doom. It is evident from other places of
the Qur’ān that after this they were given a further respite of three days: if
they wanted, they could repent during that period; however, they did not
benefit from this reprieve.

26. And inform them that the water is to be shared between them. Everyone
shall come on his turn.
27. Then they cried out to their leader; so he came forward and hamstrung the
she-camel.
28. Then observe how My punishment and My threats materialized.
Sūrah Qamar 98
َ ْ ُ ْ ‫ﻛﻬﺸﻴﻢ‬ ُ َ َ ً َ َ ً َ ْ َ ْ َْ َ َْ َ َْ
َ َ ‫ﻓﺎﻜﻧﻮا‬
29
(٣١) ‫اﻟﻤﺤﺘﻈﺮ‬
ِ ِ ِ ِ ‫واﺣﺪة‬
ِ ‫ﻋﻠﻴﻬﻢ ﺻﻴﺤﺔ‬ ِ ‫ِإﻧﺎ أرﺳﻠﻨﺎ‬
The verse refers to the punishment which was faced by the Thamūd.
َ ْ َ
ٌ َ َ word ‫ ﺻﻴﺤﺔ‬means “a shout”. At another place, the word used is
The
‫ﺻﺎﻋﻘﺔ‬
ِ (thunder). My mentor, Imām Hamīd al-Dīn Farāhī, in his tafsīr of
Sūrah Dhāriyāt has discussed the nature of this punishment in detail in
the light of the Qur’ān. He has summarized this discussion at the end in
the following words:

It is evident from these details that the Almighty unleashed on them the
punishment of winter clouds, stormy wind and horrific thunder.
However, their actual destruction took place through the wind. Thus, if
one employs the method of adducing the consequence from the effect
it becomes evident that the Almighty sent to them striped wintry
clouds which contained horrific thunder and a deafening shout.

It should be kept in mind that a natural consequence of such thunder and

lightning is a hail storm which, if it intensifies, takes the form of the terrible
punishment of stone-pelting and quashes everything to bits and pieces.
The word ‫ﺤﻣﺘﻈﺮ‬
َ ْ ُ means the person who constructs a sheep-fold.
ِ
Shepherds generally construct such folds in their fields with hay and
brambles to protect their herds, which are kept there by night. Such a
fold becomes trampled to bits and pieces after rain, windstorm and
َ
trampling of the animals The word‫ﻫﺸﻴﻢ‬ ِ ِ refers to such crushed bits and
pieces. This, in other words, is a parable of their destruction: they were
crushed to pieces by rain, thunder, wind and hail storms in the same
manner as the trampled hedged of sheep-fold builder. Onlookers do think
that there must have been some people living here; however, only their
trampled ruins now remain.
ُّ ْ َ َ ْ ِّ َ ْ ُ ْ َ ْ َ ْ َ َ َ
30
(٣٢) ‫ﻣﺪﻛﺮ‬
ٍِ ‫ﻓﻬﻞ ِﻣﻦ‬ ‫ﻟﺜﻛﺮ‬
ِ ِ ‫وﻟﻘﺪ ﻳﺮﺴﻧﺎ اﻟﻘﺮآن‬
This repetitive verse has already been explained earlier.
ُ َْ
َ َ ‫ﺠﻧﻴﻨﺎﻫﻢ‬ ُ َ ً َ ‫ﻋﻠﻴﻬﻢ‬ َْ َ ْ َ
ْ ْ َ َ ‫أرﺳﻠﻨﺎ‬ ُ ُّ ُ َُْ ْ َ َ
31
(٣٤) ‫ﺑﺴﺤﺮ‬
ٍ ِ ‫ﻟﻮط‬
ٍ ‫آل‬ ‫إﻻ‬ ‫ﺣﺎﺻﺒﺎ‬
ِ ِ ِ ‫( ِإﻧﺎ‬٣٣) ‫ﺑﺎﺠﺬر‬
ِ ِ ‫ﻟﻮط‬
ٍ ‫ﻛﺬﺑﺖ ﻗﻮم‬
The verses say that the people of Lot (sws) also rejected the warnings,

29. We sent upon them a single shout and they became like the trampled
hedge of a sheep-fold builder.
30. And We have made the Qur’ān very appropriate for reminding. So is
there anyone who shall take heed?!!
31. The people of Lot also rejected the warnings. So, We unleashed on them
a stone-charged whirlwind; only the followers of Lot survived, whom,
Sūrah Qamar 99
and once the truth had been conclusively communicated to them by the
Almighty, a stone-charged storm was unleashed on them by Him. The
nature of a ‫ﺣﺎﺻﺐ‬
َ has already been explained in the tafsīr of Sūrah
ِ
Dhāriyāt. ُ َ َ
The words ‫ﻟﻮط‬ ٍ ‫ ِإﻻ آل‬show َ that only the ‫ آل‬of Lot (sws) was protected
from this storm. The word ‫ آل‬has already been explained at a relevant
place in this tafsīr: the word does not merely include a person’s real
offspring; it also includes his symbolic offspring i.e. his followers etc.
The words ‫ﺑﺴﺤﺮ‬
َ َ ُ َْ
ٍ ِ ‫ ﺠﻧﻴﻨﺎﻫﻢ‬depict that God sifted out Lot (sws) and his
followers at dawn which was before the time the torment descended on
his people. One of the succeeding versesَ has referred to the time of this
ًَْ ُ ُ َ َ ْ َ َ
torment by the words: ‫ﺑﻜﺮة‬ ‫وﻟﻘﺪ ﺻﺒﺤﻬﻢ‬. This shows that the torment
appeared in the morning while these people had already vacated their
place before the advent of dawn. This protection obviously was afforded
to them by the special grace of God.
َْ َ َ َ َ
َ َ َ ‫ﺠﻧﺰي َﻣﻦ‬ ْ ِّ ً َ ْ
32
(٣٥) ‫ﺷﻜﺮ‬ ِ ‫ﻛﺬﻟﻚ‬ِ ‫ﻋﻨﺪﻧﺎ‬
ِ ِ ‫ِﻧﻌﻤﺔ ﻣﻦ‬
Being saved from such a horrific torment is only possible because of
God’s blessing;َ no one else can do such a thing.
َ َ َ َْ َ َ َ
The words ‫ﺠﻧﺰي ﻣﻦ ﺷﻜﺮ‬ ِ ‫ﻛﺬﻟﻚ‬ِ not only express extra-ordinary praise for
the trait of gratefulness found in Lot (sws), it is also an open
proclamation of the fact that this favour of God is not specific to Lot
(sws) alone; even today people who are grateful will be worthy of this
special favour for vast is God’s mercy.
ُ ُّ ْ َ َ َ َ َ َ َ ْ َ ُ َ َ َ ْ َ َ َ
33
(٣٦) ‫ﺑﺎﺠﺬر‬
ِ ِ ‫وﻟﻘﺪ أﻧﺬرﻫﻢ ﻧﻄﺸﺘﻨﺎ ﻓﺘﻤﺎروا‬
The previous verse was of the nature of a parenthetical sentence. This
verse mentions the reason which made them liable for this punishment: it
was their obduracy and stubbornness which made them liable for it. The
messenger of God had fully informed them from every aspect that if they
did not mend their ways, they would be seized by God and no one could
help them against God; however, they tried to counter every admonition
with baseless arguments.

32. As a special favour, We bailed out at dawn. Thus do We reward those

who are grateful.
33. And, indeed, he informed them of Our grasp, but they only made foolish
objections on the warnings.
Sūrah Qamar 100
ُ َُ َ َ ُ ُ َ ْ َُُ ْ َ َ ْ َ َ َ ْ َ َ ُ َُ َ ْ َََ
34
(٣٧) ‫وﻧﺬر‬
ِ ِ ‫ﺿﻴﻔﻪ ﻓﻄﻤﺴﻨﺎ أﻗﻴﻨﻬﻢ ﻓﺬوﻗﻮا ﻋﺬا‬
ِ ِ ‫وﻟﻘﺪ راودوه ﻋﻦ‬
Expressed in this verse is the last of their audacities after which the
punishment of God arrived. Not only did they pay no heed to the
warnings of the messenger on their licentious behaviour, they became
more and more persistent in it as time passed. The stage came that when
the angels appeared to Lot (sws) in the form of two handsome men, they
charged towards his house and tried to convince him to hand over his
guests to them so that they could quench their desire for them.
People who become blind and deaf in this manner are turned blind and
deaf as per the established practice of God. At this stage, they are neither
able to pay heed to any counsel nor to the greatest of signs. The only
thing which then remains is God’s scourge. Consequently, these people
ْ ُ َ ُ ْ َ ‫ﻃﻤﺴﻨﺎ‬
too were consigned to it.
َ ْ َ َ
It does not necessarily spring from the words ‫أﻗﻴﻨﻬﻢ‬ that their eyes
were quashed; it can also signify their total deprivation from drawing a
lesson. At many places, this style has been adopted by the Qur’ān to
convey this meaning. For example, in Sūrah Muhammad, the words are:

ْ ُ َ َ ْ َ ‫وأﻗﻰﻤ‬
(٢٣:٤٧) ‫أﺑﺼﺎرﻫﻢ‬ ْ ُ َ َ َ ‫اﷲ‬
َ ْ َ َ ‫ﻓﺄﺻﻤﻬﻢ‬ ُ ُ َ َ َ ‫ﻳﻦ‬
ُ ‫ﻟﻌﻨﻬﻢ‬ َ َُْ
َ ِ ‫أوﺤﻚ ا‬
ِ
It is these people whom God has accursed; thus leaving them deaf and
sightless. (47:23)
َُ ْ َ َ ْ َ
ْ ُ ‫ َﻃﻤﺴﻨﺎ‬would be
In the light of the above verse, the meaning of ‫أﻗﻴﻨﻬﻢ‬
that when they were overcome by their desires and reached this ultimate
state, the Almighty afflicted them with a curse as result of which they
were deprived of seeking any lesson for their future. The real utility of a
person’s eyes is not because of the sockets in which they are placed;
their real purpose is to look beyond and discern things. A person who is
deprived of this ability is a person accursed by God and he who has been
cursed by God is permanently a target of his wrath.
Incidentally, it is also known that when these miscreants tried to lure
Lot (sws) with regard to his guests, the latter in order to assure him had
disclosed to him the secret that they were angels and not human beings
and that these devils would never be able to even come near them. Right
after this disclosure, they bade Lot (sws) leave the place. Once he had
departed, it can be adduced that they assumed their actual form as angels
and in this form human eyes were unable to see them.

34. And they tempted him about his guests; so We blinded their eyes; so taste
My wrath and My warning.
Sūrah Qamar 101
ٌ َ َ ًَ ْ ُ ُ َ َ ْ َََ
َ ْ ُّ ‫ﻋﺬاب‬
35
(٣٨) ‫ﻣﺴﺘﻘﺮ‬
ِ ‫وﻟﻘﺪ ﺻﺒﺤﻬﻢ ﺑﻜﺮة‬
In the morning, the torment of a stone-hurling wind descended upon
them. It was generally at this time that caravans would be attacked and
looted in Arabia. For this reason, the word ‫ﺻﺒﺢ‬ َ َ was used in the meaning
of loot and plunder (check). It has been indicated earlier that Lot (sws)
with his followers had left the place early at dawn, and here it is said that
the punishment came when morning had set in. It can thus be deduced
that the punishment alighted after Lot (sws) was afforded enough time to
vacate the area.
ٌ َ َ
َ ْ ُّ ‫ﻋﺬاب‬
The expression ‫ﻣﺴﺘﻘﺮ‬ ِ means a lasting punishment. One form of
punishment is that which comes merely for warning and which is meted
out both to the believers and the disbelievers without any distinction.
While the former learn a lesson from it, the latter only increase in their
callousness from it. Another form of punishment is the one which is
meted out to the immediate addressees of a messenger when they deny
him. Each nation that was given such a punishment was given it in the
form of an abiding torment. While the believers were sifted out from the
area, those who had denied their messenger were destroyed at that place.
The word ‫ﻣﺴﺘﻘﺮ‬
َ ْ ُّ is meant to point to the fact that the nature of this
ِ
punishment was not momentary like a gust of wind; it took permanent
hold of the place it was sent to.

ُّ ْ َ َ ْ ِّ َ ْ ُ ْ َ ْ َ ْ َ َ َ َُُ َ َ ُ َُ
36
(٤٠) ‫ﻣﺪﻛﺮ‬
ٍِ ‫ﻓﻬﻞ ِﻣﻦ‬ ‫ﻟﺜﻛﺮ‬
ِ ِ ‫( وﻟﻘﺪ ﻳﺮﺴﻧﺎ اﻟﻘﺮآن‬٣٩) ‫وﻧﺬر‬
ِ ِ ‫ﻓﺬوﻗﻮا ﻋﺬا‬
This is the repetitive verse which occurs after every prophetic
anecdote. I have fully explained it above.
َ ْ َ ْ ُ َ ْ َ َ َ َ ِّ ُ َ َ ُ َ
َ ْ ُّ ‫أﺧﺬ َﻋﺰﻳﺰ‬ َ ْ َ ْ َ َ ْ َََ
ُ ُ ُّ ‫ﻓﺮﻋﻮن‬
37
(٤٢) ‫ﻣﻘﺘﺪر‬
ٍِ ٍ ِ ‫ﺑﺂﻳﺎﺗﻨﺎ ﻠﻛﻬﺎ ﻓﺄﺧﺬﻧﺎﻫﻢ‬ ِ ِ ‫( ﻛﺬﺑﻮا‬٤١) ‫اﺠﺬر‬ ِ ‫وﻟﻘﺪ ﺟﺎء آل‬
Here at the end the fate
َ of Pharaoh and his people has also been briefly
alluded to. The word ‫ آل‬does not merely mean his family; it refers to theَ
ُ ُ ُّ ُ
َِّ ُ َ َ nation. The word ‫ اﺠﺬر‬is in the plural here,
whole
ُ ُ ُّ and the words ‫ﻛﺬﺑﻮا‬
ِ ِ have explained this aspect. The word ‫ اﺠﺬر‬refers to all the signs
‫ﺑﺂﻳﺎﺗﻨﺎ ﻠﻛﻬﺎ‬
of warning which manifested themselves at the hands of Moses (sws) to
warn the Egyptians of the wrath of God and which have been discussed

35. And, indeed, at daybreak, an abiding punishment seized them.

36. And We have made the Qur’ān very appropriate for reminding. So is
there anyone who shall take heed?
37. And, indeed, to the Pharoah’s people also came the warnings. But they
rejected all Our signs; so We grasped them with the grasp of One Mighty,
Powerful.
Sūrah Qamar 102
in detail in the Torah. The Qur’ān has also referred to them and I have
explained them elsewhere. Each of these signs was enough to open their
eyes; however, so callous had the hearts of these people become that in
َ ْ َ remained blind to them.
spite of seeing these signs they
َ ْ ُّ ‫أﺧﺬ َﻋﺰﻳﺰ‬
The words ‫ﻣﻘﺘﺪر‬
ٍِ ٍ ِ refer to the fact that God seized them in a
manner as someone who is profoundly powerful and potent seizes and
from whose wrath no one can be shielded.

Section III: Verses (49-55)

Coming up are the closing verses of the sūrah. The leaders of the
Quraysh are directly addressed and admonished and told to learn a lesson
from the history of the Messengers and their nations recounted to them.
They will meet the same fate as these nations met when they denied their
respective messengers; they are not special so as not to meet this fate.
Like them, they too shall be humiliated in this world and face even a
worse fate in the world to come. At the end, a brief mention is made of
the reward which those who remained fearful to God will receive.
Readers may now proceed to study these verses:

َْ َ ُ َُ َْ ٌ َ َ ُ َ ْ َ ْ ُ َ ْ ُ ْ ِّ ٌ ْ َ ْ ُ ُ ُ َ
Text and Translation
ٌ َ ُّ ‫ﻤﺟﻴﻊ‬ ٌ َ ‫ﺤﻧﻦ‬ ُ ُّ ‫ﺑﺮاءة ﻲﻓ‬
‫ﻣﻨﺘﺮﺼ‬ ِ ِ ُ ‫( أم ﻓﻘﻮﻟﻮن‬٤٣) ‫اﻟﺰﺑﺮ‬ ِ ِ ‫أوﺤﻜﻢ أم ﻟﻜﻢ‬ ِ ‫أﻛﻔﺎرﻛﻢ ﺧﺮﻴ ﻣﻦ‬
َ
ُّ َ َ ‫أدﻰﻫ‬ َ ْ َُ َ ْ ُ ُ ْ َ ‫اﻟﺴﺎﻋﺔ‬ َُ َ (٤٥) ‫ﺑﺮ‬ َ ُّ َ ُ َ ُ ْ َ ْ ُ َ ْ ُ َ
َ ُ ُّ ‫وﻳﻮﻟﻮن ا‬
(٤٦) ‫وأﻣﺮ‬ ‫ﻣﻮﻋﺪﻫﻢ َواﻟﺴﺎﻋﺔ‬ ِ ‫ﺑﻞ‬
ِ ‫( ﺳﻴﻬﺰم اﺠﻟﻤﻊ‬٤٤)
َ َ َ ‫ذوﻗﻮا َﻣﺲ‬ ُ ُ ْ َ
ُ ُ ‫ﻳﺴﺤﺒﻮن ﻲﻓ اﺠﺎر َﺒﻟ‬ َ َُ ُْ َ َْ َ
ُ ُ َ ‫اﻟﻤﺠﺮﻣﻦﻴ ﻲﻓ َﺿﻼل‬ َ ْ ُ ْ ‫إن‬
‫ﺳﻘﺮ‬ ‫وﺟﻮﻫﻬﻢ‬
ِِ ِ ِ ‫ﻳﻮم‬ (٤٧ ) ‫وﺳﻌﺮ‬
ٍ ٍ ِ ِِ ِ
ْ َ َ َ َ ‫ﻠﻛﻤﺢ‬ ْ َ
ْ َ ٌَ َ َُْ ََ َ َ َ ُ َْ َ ْ َ َ ُ
‫( َوﻟﻘﺪ‬٥٠) ‫ﺑﺎﻛﺮﺼ‬ ِ ِ ٍ ‫واﺣﺪة‬ ِ ‫أﻣﺮﻧﺎ ِإﻻ‬ ‫( وﻣﺎ‬٤٩) ‫ﺑﻘﺪر‬ ٍ ِ ‫ٍء ﺧﻠﻘﻨﺎه‬ ‫( ِإﻧﺎ ﻞﻛ‬٤٨)
ََ َ ُّ ُ َ ُ ُّ ُ ُ َ َ ْ َ ُّ ُ َ ُّ ْ َ َ ْ ُ َ َ َْ َْ ََْ
‫ﺒﺮﻴ‬
ٍ ِ ‫ﺻﻐﺮﻴ و‬ ٍ ِ ‫( و‬٥٢) ‫اﻟﺰﺑﺮ‬ ِ ‫ٍء ﻓﻌﻠﻮه ِﻲﻓ‬ ‫( و‬٥١) ‫ﻣﺪﻛﺮ‬ ٍِ ‫أﻫﻠﻜﻨﺎ أﺷﻴﺎﻋﻜﻢ ﻓﻬﻞ ِﻣﻦ‬
(٥٥) ‫ﻣﻘﺘﺪر‬
َْ ُّ
‫ﻣﻠﻴﻚ‬ َ َ ْ ْ
َ َ ‫( ﻲﻓ‬٥٤) ‫وﻏﻬﺮ‬ َ َ َ ‫اﻟﻤﺘﻘﻦﻴ ﻲﻓ َﺟﻨﺎت‬ َ ُ ْ ‫( إن‬٥٣) ‫ﻣﺴﺘﻄﺮ‬ ٌ ََ ْ ُ
ٍِ ٍ ِ ‫ﺻﺪق ِﻋﻨﺪ‬ ٍ ِ ‫ﻣﻘﻌﺪ‬ ِ ِ ٍ ٍ ِ ِ ِ
Are the disbelievers of your nation better than those of the other
nations or is there an acquittal written for you in the heavenly scriptures?
Do they claim: “We are a group who has the ability to fight back.” They
should remember that their group shall soon be routed and they will turn
and flee. (43-45)
In fact, the actual time in which the promise made to them shall be
fulfilled is the Day of Judgement, and the Day of Judgement will be most
grievous and most bitter. (46)
Indeed, these wrongdoers are in error and shall end up in Hell. They
should remember the Day when they shall be dragged face-downwards
Sūrah Qamar 103
38
into the flames of Hell. Taste ye now the sensation of Hell. (47-48)
We have created everything according to a measure. And Our directive
will be fulfilled in the blink of an eye. And We destroyed nations like
yourselves. So is there anyone who will take warning from their fate?!
(49-51)
And everything they have done is recorded in registers and every
matter, small or great, is noted down. (52-53)
Indeed, those who fear God shall dwell in the bliss of gardens and
rivers, a place of permanent honour, before a Mighty King. (54-55)
ٌ َ َ ُ َ ْ َ ْ ُ َ ْ ُ ْ ِّ ٌ ْ َ ْ ُ ُ ُ َ
ُ ُّ ‫ﺑﺮاءة ﻲﻓ‬
39
(٤٣) ‫اﻟﺰﺑﺮ‬
ِ ِ ‫أوﺤﻜﻢ أم ﻟﻜﻢ‬ِ ‫أﻛﻔﺎرﻛﻢ ﺧﺮﻴ ﻣﻦ‬
The Qurayash – who are under discussion since the beginning of the
sūrah – are directly addressed here. They are told that they have heard of
the fate of nations who denied their respective messengers. So why
would God adopt a different attitude towards them if they follow in the
footsteps of those nations? Are their disbelievers better than the
disbelievers of those nations or is there some acquittal written for them
in divine scriptures so that they can do whatever they like without any
accountability? It is a requisite of God’s justice that He deal with each
nation in the same manner, and this is actually what is written in the
scriptures. So from where have they obtained the permission of general
immunity?
ٌ َ ْ ُ َ َْ َ ْ ُ َ ََ ََ
This subject is discussed in Sūrah Qalam in the following words:
َ ْ ُُ َْ ْ ُ َ
(٣٨-٣٧ :٦٧) ‫ﻓﻴﻪ ﺗﺪرﺳﻮن‬ ِ ِ ‫ﻓﻴﻪ ﻟﻤﺎ ﻓﺘﺨﺮﻴون أم ﻟﻜﻢ ِﻛﺘﺎب‬
ِ ِ ‫( ِإن ﻟﻜﻢ‬have you a
scripture in which you read that you will have whatever you desire? (68:
37-38))
َ ُّ َ ُ َ ُ ْ َ ْ ُ َ ْ ُ َ
َ ُ ُّ ‫وﻳﻮﻟﻮن ا‬ ٌ َ ‫ﺤﻧﻦ‬
ٌ َ ُّ ‫ﻤﺟﻴﻊ‬ ُ َْ َ ُ َُ َْ
40
(٤٥) ‫ﺑﺮ‬ ‫( ﺳﻴﻬﺰم اﺠﻟﻤﻊ‬٤٤) ‫ﻣﻨﺘﺮﺼ‬
ِ ِ ‫أم ﻓﻘﻮﻟﻮن‬
The implication of this verse is that if they think that they are a strong
group and no one can harm them, then this thought of theirs is baseless.
No one can resist the punishment of God.
Just as people who are proud of their strength in this way ignore any
threat or warning from their opponents, the same way, in fact even more
so, they do not regard the warnings of messengers of God to be worthy of

38. The author has overlooked part of the translation of this verse (into the
flames of Hell), which I have inserted. (Translator)
39. Are the disbelievers of your nation better than those of the other nations
or is there an acquittal written for you in the heavenly scriptures?
40. Do they claim: “We are a group who has the ability to fight back.” They
should remember that their group shall soon be routed and they will turn and flee.
Sūrah Qamar 104
attention. They rely so much on their worldly resources that they are
unable to understand how and from where divine punishment will
descend on them. These verses warn them that if they vainly reckon that
they can fully defend themselves on every front, they should remember
that their strength can be of absolutely no use to them before the might
and power of God; when it manifests itself, they shall be routed and will
scamper backwards.

41 ُّ َ َ َ ‫أدﻰﻫ‬
(٤٦) ‫وأﻣﺮ‬
َ َْ َُ
‫ﻣﻮﻋﺪﻫﻢ َواﻟﺴﺎﻋﺔ‬ِ
َُ
ْ ُ ُ ْ َ ‫اﻟﺴﺎﻋﺔ‬ ‫ﺑﻞ‬َ
ِ
The implication of this verse is that although they will be routed and
ravaged in this world, the warnings sounded to them will in reality
manifest in the Hereafter. It will be a very severe and bitter day for them.
It should remain in consideration that the punishment mentioned in the
previous verse is necessarily meted out in this world to those who
intentionally deny their messengers. In the verse under discussion, the
punishment referred to is the one which they will face on the Day of
Judgement, which will be very critical for them.
I have explained the established practice of God at a number of places
of this tafsīr that the immediate addressees of a messenger who deny him
are humbled in this world and in the Hereafter too they are humiliated. It
is to this latter reality that this verse refers.
The word ‫ﻣﻮﻋﺪ‬ َْ
ِ is an adverb of place or time here. It means the real
place or time at َ which these threats sounded to them will materialize.
َ ْ
The word ‫ أدﻰﻫ‬means that that Day will be so ruthless that people will
not know what is going on around them. Each person will be worried
stiff.

(٤٧) ‫وﺳﻌﺮ‬
َ َ
ُ ُ َ ‫ﺿﻼل‬ ‫ﻲﻓ‬ َ ْ ُ ْ ‫إن‬
‫اﻟﻤﺠﺮﻣﻦﻴ‬
42
ٍ ٍ ِ ِِ ِ
Today these sinners conceitedly say that if they regarded a human
being from among themselves to be a messenger of God and then
followed him, they would end up in error and in Hell; however, on that
day, they will see with their own eyes that those who denied the
warnings of the messenger were in grave error and the result was that
ُ
they ended up in Hell. The word ‫ ُﺳﻌﺮ‬as I have referred to earlier does not
mean madness; it refers to Hell. It is mentioned in the plural so that the
various sections and abodes of Hell can be alluded to. In a similar

41. In fact, the actual time in which the promise made to them shall be
fulfilled is the Day of Judgement, and the Day of Judgement will be most
grievous and most bitter.
42. Indeed, these wrongdoers are in error and shall end up in Hell.
Sūrah Qamar 105
ٌ َ
manner, the word ‫ ﺟﻨﺎت‬is used in the plural at many places in the Qur’ān.
ُ ُ ْ
َ َ َ ‫ذوﻗﻮا َﻣﺲ‬ ََ
ُ ُ ‫ﺒﻟ‬ َ َُ ُْ َ َْ
43
(٤٨) ‫ﺳﻘﺮ‬ ‫وﺟﻮﻫﻬﻢ‬
ِِ ‫اﺠﺎر‬
ِ ‫ﻳﻮم ﻳﺴﺤﺒﻮن ِﻲﻓ‬
Expressed here is a reminder of the humiliation which the sinners will
face on that day. Today these people are denying out of great pride and
arrogance; however, soon the day will come when they will be dragged
face wards to the fire of Hell. This obviously is a form of extreme
humiliation. This punishment will be given to them because out of
arrogance and pride they denied an obvious reality.
ُ ُ
َ َ َ ‫ذوﻗﻮا َﻣﺲ‬
The words ‫ﺳﻘﺮ‬ can be expressed through the tongue and can
also be a reflection of their circumstances. I prefer the latter. The way
they will be dragged face wards will clearly inform them why they are
being treated in this manner.

َ َ ُ ََْ َ ْ َ ُ
44
(٤٩) ‫ﺑﻘﺪر‬
ٍ ِ ‫ٍء ﺧﻠﻘﻨﺎه‬ ‫ِإﻧﺎ ﻞﻛ‬
The promised punishment and the Day of Judgement are certain to
come. As far as the question of their exact time of arrival is concerned,
the answer is that God has created everything with a special measure and
set a definite time period for everything so that it achieves the purpose
for which it was created. He deals with nations on a similar pattern as
well. If a nation becomes rebellious, He does not seize it at once; He
gives it enough respite in which it is able to enliven its abilities of good
and evil so that the truth is conclusively communicated to it and it is left
with no excuse to put forward on the Day of Judgement. The Quraysh
will be dealt in a similar way too. He will give them the requisite respite
which they should get as per His law so that if they want to mend their
ways in the light of prophetic guidance they are afforded this
opportunity; and if this is not to be the case, then enough time should
elapse so that when they are seized, they do not complain that they were
not given enough time and that had they been given more time they
would have reformed themselves. Thus the path of salvation is that they
benefit from the time period God has blessed them with and they do not
call for the punishment in haste. Its time is fixed; when it will come, no
one will be able to stop it.

43. They should remember the Day when they shall be dragged face-
downwards into the flames of Hell. Taste ye now the sensation of Hell.
44. We have created everything according to a measure.
Sūrah Qamar 106
َ َ ْ ‫ﻠﻛﻤﺢ‬ََْ ٌ َ َ ََُْ ََ
45
(٥٠) ‫ﺑﺎﻛﺮﺼ‬
ِ ِ ٍ ‫واﺣﺪة‬
ِ ‫إﻻ‬
ِ ‫أﻣﺮﻧﺎ‬ ‫وﻣﺎ‬
They should not remain under the misconception that God has to make
preparations to bring about the punishment and the Day of Judgement
and this is what is causing the delay; there is no such impediment in
God’s way. When He wants to bring it about, He need only order it; not
even a repetition of this order will be needed. He also does not require to
make elaborate arrangements to give such a directive; it will materialize
in the blink of an eye.

ُّ ْ ََ ْ ُ َ َ َْ َْ َ َْ ْ َََ
46
(٥١) ‫ﻣﺪﻛﺮ‬
ٍِ ‫ﻣﻦ‬
ِ ‫ﻓﻬﻞ‬ ‫وﻟﻘﺪ أﻫﻠﻜﻨﺎ أﺷﻴﺎﻋﻜﻢ‬
Why has a delay in the punishment enticed them to believe that it is a
false threat? If it has not come upon them, then they should see that it did
come on the previous nations who were destroyed by God as aَ result; so
why don’t they learn a lesson from this? The word ‫أﺷﻴﺎﻋﻜﻢ‬ْ ُ َ َ ْ refers to
nations whose anecdotes have been recounted earlier in the sūrah. The
implication is that it is a requisite of intellect that man learn a lesson
from the fate of others and not believe when everything happens. What
use will believing at that time be to him?

ٌ َ َ ْ ُ ‫( َو ُ ُّ َﺻﻐﺮﻴ َو َ ﺒﺮﻴ‬٥٢) ‫اﻟﺰﺑﺮ‬

(٥٣) ‫ﻣﺴﺘﻄﺮ‬ ُ ُ َ َ ‫َو ُ ُّ َ ْ ٍء‬
ُ ُّ ‫ﻓﻌﻠﻮه ﻲﻓ‬
47
ٍ ِ ٍ ِ ِ ِ
They should also not have the misconception that any of their words or
deeds are beyond the knowledge of God. Whatever they have done,
whether minute or massive has been recorded. God will present to every
individual each and everything he had done. The wrongdoer will cry out
about the strange nature of the register which recorded every small or big
matter in it.

َ ُ ْ ‫إن‬
َ َ َ ‫اﻟﻤﺘﻘﻦﻴ ﻲﻓ َﺟﻨﺎت‬
(٥٤) ‫وﻏﻬﺮ‬ ٍ ِ ِ ِ
48
ٍ
After the wrong-doers, mentioned here is the fortune of the righteous:
َ ُ here
they will dwell in the bliss of orchards and rivers. The word ‫ﻣﺘﻘﻦﻴ‬
ُْ ِ
َ
occurs in contrast to the word ‫ﺠﻣﺮﻣﻦﻴ‬
ِ ِ which refers to those who have
denied reward and punishment. Thus, ‫ﻣﺘﻘﻦﻴ‬
َ ُ would refer to people who
ِ
feared being brought into the presence of God and feared punishment.

45. And Our directive will be fulfilled in the blink of an eye.

46. And We destroyed nations like yourselves. So is there anyone who will
take warning from their fate?!
47. And everything they have done is recorded in registers and every matter,
small or great, is noted down.
48. Indeed, those who fear God shall dwell in the bliss of gardens and rivers,
Sūrah Qamar 107
َ shows the expansive nature of Paradise as well as
The plural word ‫ﺟﻨﺎت‬
ٍ
the fact that each person will be given several orchards and within them
will be several orchards and mini-orchards. The next sūrah will give
more details of this. After the word ‫ ِﻲﻓ‬an ellipses of the mudāf occurs
signifying the fact that they will be surrounded in the bliss of orchards
and rivers. Orchards and rivers are inseparable. Without a river, one
cannot imagine an orchard. For this reason, almost at every instance in
the Qur’ān, whenever an orchard is mentioned, rivers too are alluded to.

َ ْ ُّ ‫ﻋﻨﺪ َﻣﻠﻴﻚ‬
(٥٥) ‫ﻣﻘﺘﺪر‬
َ ْ َ ْ َ ‫ﻲﻓ‬
49
ٍ ِ ٍ ِ ِ ‫ﺻﺪق‬
ٍ ِ ‫ﻣﻘﻌﺪ‬
ِ ِ
Indicated here is the real success of the believers: this eternal bliss of
Paradise will be given to them in a place of permanent honour before a
Mighty King. It is this proximity to God makes Paradise into Paradise
otherwise it is nothing more than an orchard.
The annexure ‫ﻣﻘﻌﺪ‬
َ ْ َ of ‫ﺻﺪق‬ ْ
ِ ٍ ِ to shows the formers’ permanence
ْ َ َ
and
repute just as these meanings are found in the expression ‫ﺻﺪق‬ ٍ ِ ‫ﻟﺴﺎن‬ِ . The
implication is that the honour they will receive by being in the presence
of God will neither be a pretentious display nor temporary so that no one
can be held responsible if this honour is taken away after a while.
‫ﻣﻘﺘﺪر‬ َ ْ ُّ ‫ﻋﻨﺪ َﻣﻠﻴﻚ‬
َ َ
In
ْ the expression ٍ ِ ْ ُّ ٍ ِ ِ the word ‫ﻣﻠﻴﻚ‬ِ has more emphasis than
‫ ِﻣﻠﻚ‬. The attribute ‫ﻣﻘﺘﺪر‬ َ
ٍ ِ further stresses it. The implication is that the
king of the heavens and the earth is not king just in name as the Idolaters
and some misguided sects believe and who regard God to be a remote
being who no longer plays any role in their lives; the fact of the matter is
that He possesses a vast dominion.
َ
The word ‫ ِﻋﻨﺪ‬points to another reality as well: The highest status a
person can attain is that he will be able to attain an honourable place near
the King of the heavens and the earth. He will never merge into God and
become God as is claimed by some esoteric sufis.
ْ َْ َ
With the grace of God, I come to the end of the tafsīr of this sūrah.
َ َ ََ ُ
‫ذاﻟﻚ‬
ِ ‫( ﻓﺎﺤﻟﻤﺪ ِﷲ ﺒﻟ‬gratitude be to God on this)

Lahore,
11th August 1977 AD
25th Sha‘bān 1397 AH
______________

49. A place of permanent honour, before a Mighty King.

 Sūrah Rahmān

Tone of the Sūrah and its Relationship with the Previous one
Some people have regarded this sūrah to be Madīnan. However, in my
opinion, not a single verse of it appears to be Madīnan much less the
whole sūrah. The whole surah has the same tone and rhythm and a
reader clearly feels that it was revealed in one episode.
With regard to its tone, this sūrah belongs to that category of sūrahs
which were revealed at the time of the Prophet’s Makkan life in which
his opponents, in their fury to refute him, had become adamant on a
demand: unless a sign of punishment was shown to them, they were not
ready to accept the fact that if they rejected the call of this new faith,
they would be punished; they were also not willing to accept the fact that
a day was to come when they would encounter eternal punishment and
everlasting humiliation.
Becauseْ of ْthis mentality
ُّ َ َ ِّ َ ْ ُ ْ َ ْ َ ofْ َََ
stubbornness and obduracy, the verse
‫ﻣﺪﻛﺮ‬
ٍِ ‫ﻟﺜﻛﺮ ﻓﻬﻞ ِﻣﻦ‬
ِ ِ ‫وﻟﻘﺪ ﻳﺮﺴﻧﺎ اﻟﻘﺮآن‬ ِّ َ َ is repeated again and
was repeated in the previous sūrah.
Now in this sūrah the verse ‫ﺗﻜﺬﺑﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬
َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
ِ ِ
again. Obviously this style of directing attention to one specific thing is
adopted when either the addressee is so stubborn that he is not ready to
accept anything against his wishes or he is such a dunce that unless he is
spoon fed and called to attention on each and every point he cannot be
expected to understand any thing rational.
Keeping the mentality of the addressee and his temperament in
consideration is essential for any discourse. If a speaker is not able to
keep this in consideration, his discourse will not be in accordance with
the situation neither will it be eloquent. Those who have no idea of these
requirements of a discourse are unable to judge the positive aspects and
subtleties of such a discourse. They regard the repetition of a verse to be
a needless recurrence, which obviously is a defect of the discourse.
Consequently, some foolish people have objected on this recurrence
found in this sūrah. The fact is that if they understand the nature of
people who this sūrah addresses, they will exclaim that at every instance
the recurring verse is fully embedded in its context the way a pearl is
embedded in a ring.
In Sūrah Qamar, the obdurate people of the Quraysh were told to learn
a lesson from messengers and the history of their people; why are they
Sūrah Rahmān 109
adamant to believe only when they see the scourge with their very eyes;
it is a great favour of the Almighty that to educate and remind them He
has revealed a book which is very appropriate for this objective. Now in
this sūrah, this subject is brought up in a new and unique way. They are
told that it is the merciful nature of the Almighty because of which He
has taught them the Qur’ān. It was a requirement of their nature that for
this purpose only the Qur’ān be revealed. If He has taught them the
ability of speech, it means that they can understand and make others
understand as well. It is a right of this exalted ability that instead of the
lash of punishment it be made the means of their education. However, it
is their misfortune, that instead of benefiting from God’s mercy and
favour, they are hastily demanding a new sign. If they want a sign, why
do not they deliberate on the signs of the heavens and the earth and the
world found inside man and that outside him – all of which they observe
daily and which teach them the same lesson which the Qur’ān is
teaching? What is the need for some new sign in their presence? After
this, each and every sign of the heavens and earth is pinpointed and the
attention of these obdurate people is directed towards each of them.
What more signs do they want? Alas! How many of their Lord’s signs
will they deny?

Some Difficulties of this Sūrah

As far as the difficulties of the sūrah relating to the style, language and
interpretation are concerned, they shall inshallāh be dealt with under the
relevant verses of the sūrah. However, there are two things which I
would like to clarify here in the introduction so that explaining them
again and again
َ is not required. The first of these relates to research on
the word ‫ آﻻء‬and the second َ َ these relates to the nature of address in
َ ِّ َ ُ َ ُ ِّ َ َ ِّ of
the verse: ‫ﺗﻜﺬﺑﺎن‬
ِ َ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ . ْ
The word ‫ آﻻء‬is the plural of ‫إﻰﻟ‬ ٌ and ‫أﻰﻟ‬ً and ‫إﻰﻟ‬ً . All the leading
ِ
lexicographers and exegetes regard it to mean “favours”. However, my
mentor, Hamīd al-Dīn al-Farāhī in his Mufradāt al-Qur’ān has differed
with this opinion. In his opinion, this word does not merely come in the
meaning referred to above; it has a wider connotation. He begins his
discussion on this issue with the following words:1
َ
Even though there is a consensus that the word ‫ آﻻء‬means “favours”
however, the Qur’ān and classical Arabic literature does not support
this claim. It is evident through a comprehensive analysis of classical

1. Hamīd al-Dīn al-Farāhī, Mufradāt al-Qur’ān, 1st ed. (Azamgarh: Matba‘

Islāh, 1358 AH), 11.
Sūrah Rahmān 110
Arabic poetry that its real meaning is feats, miracles, marvels of
nature and wisdom. However, a greater part of God’s miracles and
marvels is based on His signs of mercy.
َ For this reason, people
concluded that the real meaning of ‫ آﻻء‬is “favours”.

In this regard, al-Farāhī has also presented his interpretation of a

narrative attributed to Ibn ‘Abbās (rta) in which he mentions that this word
means “favours”. He says that our illustrious scholars of the past would
answer a question posed to them keeping in view the occasion and
background. They would specify that at a particular instance the word had
been used in a particular meaning
After these introductory sentences he has presented corroboratory
evidence in support of his view from the works of poets belonging to the
age of jāhiliyyah as well as from certain Hamāsī poets. The poets from
the age of jāhiliyyah include: Tarfah, Mayyah bint Darār, Muhalhal,
Rabi‘ah ibn Maqrūm, Ajda‘ al-Hamadānī, Fudālah ibn Zayd and
Khansā’. It is evident from this material that in the works of famous poets
of the age of jāhiliyyah – poets whose poetry is regarded to be a source of
language and morphology, this word is not merely used to mean
“favours”; it has a much wider connotation that includes favours, power,
majesty, signs, miracles, marvels, feats and other similar connotations.
It is a source of great pleasure for me that the translators and exegetes
of these times are referring to the research of Imām Farāhī (even though
without properly citing him). However, since the works of Imām Farāhī
are in Arabic, people who do not have a strong grasp of it are misled. It
is evident from this discussion that he does not contest that the meaning
of this word is “favours”; however, he does contest that this is its only
ِّ َ َ
meaning.
All the exegetes are unanimous that the verse ‫ﺗﻜﺬﺑﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬
َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
ِ ِ
addresses both man and jinn. The Qur’ān itself has explained this in
various styles in this sūrah. However, two questions arise here. First, just
as the message of the Qur’ān is meant for man, is it also for the jinn? If
the answer to this question is in the affirmative, then a further question
arises: Did the Prophet Muhammad (sws) conclusively convey the truth
from the Almighty to the jinn also just as he did to his people?
The answer to this question, in my opinion, is that keeping in view the
principles set forth by the Almighty in the Qur’ān regarding sending His
prophets and the nature of their responsibility in disseminating their
message, it is difficult to say that the Prophet (sws) was also sent towards
the jinn and that just as he had conclusively communicated the truth to
his people, he had also done so to the jinn. It is mentioned in the Qur’ān
in various styles that the prophet sent to a nation is from among them; he
Sūrah Rahmān 111
speaks in their tongue and is the best representative of their nature; by
setting an example, he encourages the good in people and discourages
the evil in them and for this reason his life becomes an example for every
person. It is obvious that none of these things is possible for the Prophet
(sws) viz a viz the jinn.
Moreover, it is also known that he has not informed us of any efforts he
made in calling the jinn to faith and in reforming and instructing them just
as he did so in the case of his people. What at most can be claimed is that
he did meet a group of jinn once or twice or that a group of jinn had heard
the Qur’ān from the Prophet (sws) and had expressed their liking for it. It
is mentioned earlier in Sūrah Ahqāf and a mention is coming up in Sūrah
Jinn that a group of jinn had heard a few verses of the Qur’ān from the
blessed tongue of the Prophet (sws) and liked them. At these places too, it
is specified that the Prophet (sws) did not directly come to know of this
liking; he was informed of it by the Almighty. Such chance meetings are
obviously not enough for the dissemination of a message and its
conclusive communication which every prophet and messenger did for
his people and for which purpose a messenger is in fact sent to his people.
If the jinn are addressed in this way in some places in the Qur’ān, it is not
because they are its direct addressees; the actual reason, in my opinion, is
that just as when the clouds of mercy send down rain which drenches
both dry and damp areas, in a similar manner, the mercy of the Qur’ān at
times extends to the jinn – specially in those matters of principle which
are common between them and man. The concepts of monotheism, the
day of judgement, the reward and punishment which will take place on it,
the truth, justice and other similar things are absolutely the same in both
these creatures. If there is a difference, it relates to those areas which
pertain to peculiarities of genre of the two. The real objective of this
sūrah, as has been discussed earlier, is to remind unmindful people of the
signs of power, wisdom, mercy and providence of God and to jolt and
awaken them. For this reason, besides addressing the unmindful among
mankind, it also addresses the unmindful jinn. This awe and dread of the
discourse, as a result, has spread to the whole world.
It is possible that in the light of this discussion a question arise in
someone’s mind: Just as prophets and messengers have been sent to
mankind from among them, similarly prophets and messengers from
among the jinn must have been sent to them and would have taken up the
responsibility of reforming and instructing them in their language and
keeping in view the characteristics of their genre. I accept the
responsibility of this inference. It is in complete accordance with sense
and reason and also in absolute harmony with the practice of God
regarding His prophets and messengers as enshrined in the Qur’ān at many
Sūrah Rahmān 112
instances. If the jinn like mankind are creatures who have been given the
freedom to exercise their will and who will be held accountable by God
for their deeds and will be accordingly rewarded and punished, then it is
essential as per the practice of God for their guidance, prophets and
messengers must have been sent to them and it is also essential that they
must have called them to the truth in their own language. In my opinion,
there is not a single verse in the Qur’ān which goes against this inference.
On the contrary, there are various verses which clearly go in its favour.
In Sūrah Baqarah, where the incident of Adam and Satan is mentioned,
both of them are addressed at the end in the following words:
ٌ ْ َ َ َ َ َ ُ َ َ ْ َ َ ً ُ ِّ ْ ُ َ ْ َ َ ً َ َ ْ
ْ ْ َ َ ‫ﺧﻮف‬ َْ ُ
ُ ْ ‫ﻗﻠﻨﺎ‬
‫ﻋﻠﻴﻬﻢ‬
ِ ‫ﻓﻼ‬ ‫ﻫﺪاي‬ ‫ﺗﺒﻊ‬
ِ ‫ﻓﻤﻦ‬ ‫ﻫﺪى‬ ‫ﻣﻲﻨ‬
ِ ‫ﻳﺄﺗﻴﻨﻜﻢ‬
ِ ‫ﻓﺈﻣﺎ‬
ِ ‫ﻤﺟﻴﻌﺎ‬
ِ ‫ﻣﻨﻬﺎ‬ِ ‫اﻫﺒﻄﻮا‬
ِ
َ ََُْ ْ ُ ََ
(٣٧ :٢) ‫وﻻ ﻫﻢ ﺤﻳﺰﻧﻮن‬
We ordered: “Go [out] from here; then if ever comes to you any
guidance from Me, then whosoever follows My guidance will have
no fear, nor shall they grieve.” (2:37)

In the above mentioned verse, just as the Almighty has promised Adam
and his progeny that He will send guidance to them, He has also made this
very promise with Iblīs and His progeny.
Similarly, it is clearly stated in Sūrah An‘ām that messengers were also
sent to the jinn:

ُ َ ُ ُ َ َ ْ ُ ْ َ َ َ ُّ ُ َ ْ ُ ْ ٌ ُ ُ ْ ُ ْ َ ْ َ َ
ْ‫وﻳﻨﺬروﻧﻜﻢ‬ َ ِّ ْ ‫ﻳﺎﻣﻌﺮﺸ‬
َ َ ْ َ َ
ِ ِ ‫ﻳﺄﺗﻜﻢ رﺳﻞ ِﻣﻨﻜﻢ ﻓﻘﺼﻮن ﻋﻠﻴﻜﻢ آﻳﺎ‬ ِ ‫واﻹﻧﺲ أﻟﻢ‬
ِ ِ ‫اﺠﻟﻦ‬ ِ
ْ ُ َ ‫ﺒﻟ‬
‫أﻧﻔﺴﻬﻢ‬
َ َ ُ َ َ َ ْ ُّ ُ َ َ ْ ْ ُ ْ َ َ َ ُ َ َ َ َ ْ َ ُ َ َ َ ْ ُ ْ َ َ َ
‫وﺷﻬﺪوا‬
ِ ِ ِ ‫أﻧﻔﺴﻨﺎ وﻏﺮﻳﻬﻢ اﺤﻟﻴﺎة ا ﻏﻴﺎ‬ِ ‫ﺷﻬﺪﻧﺎ ﺒﻟ‬ ِ ‫ﻳﻮﻣﻜﻢ ﻫﺬا ﻗﺎﻟﻮا‬ ِ ‫ِﻟﻘﺎء‬
ُ َ ْ ُ َ
َ ِ َ ‫ﺎﻛﻧﻮا‬
(١٣٠ :٢) ‫ﺎﻛﻓﺮﻳﻦ‬
ِ ‫ﻛﻏﻬﻢ‬
“O Jinn and men! Did there not come to you messengers of your own
who proclaimed to you My revelations and warned you of this day of
resurrection?” They will reply: “We bear witness against our own
souls.” And indeed, the life of this world deceived them and they
themselves testified against their own selves that they had been
disbelievers. (6:130)

The coherence in this sūrah is very evident. The sūrah begins with the
declaration that the Qur’ān is a manifestation of the graciousness of the
Almighty. The Almighty created man and specially blessed him with the
power of speech and comprehension. These grand favours and abilities
entail that man should be taught and educated with the most grand
heavenly work –the Qur’ān – and not through torment and punishment. It
Sūrah Rahmān 113
is the extreme misfortune of those who, instead of seeking guidance from
it, demand to see the promised doom.
After this, the various signs in the world around man and those within
him are pointed to and two of the Almighty’s creations – men and jinn–
are repeatedly warned and jolted to reflect on them and asked how many
such signs would they deny.
First and foremost are mentioned those signs and manifestations which
point to the fact that the Almighty greatly cherishes justice and does not
approve anything contrary to justice and equity at all in the world He has
created.
These are followed by those signs which indicate that the tremendous
and extremely vast system of sustenance which the Almighty has
established on the earth entails that man shall one day be held
accountable for the profound blessings he has been given. Those who
deserve to be rewarded shall be rewarded, and those who deserve to be
punished shall be punished.
A reference is then made to the fact that it is the Almighty who has
created men and jinn from fire and clay and He can easily create them a
second time. There is no difficulty for Him in this regard.
This whole Universe is under His control; He is the Lord of the East
and the West. Whatever rises, rises with His permission and whatever
sets, sets with His permission.
After this, it is asserted that the conflicting elements in the universe are
in harmony with one another to fulfil a greater purpose which is over and
above their creation. This bears witness to the fact that a sovereign will is
dominant over these elements which creates harmony between them and
uses them for the collective welfare of the universe. If this were not so, the
universe would have been destroyed by a clash between its conflicting
elements. That it is surviving is ample testimony to the fact that a single
supreme and omnipotent power controls it.
An indication is then made that Allah alone is immortal and all the rest
are mortal.
Next it is expressed that all except the Almighty are needy and He is
the only one who fulfils their needs. The foolish who ask from others
actually receive from Him alone.
An affirmation is then made of the fact that the Day wherein
accountability of deeds shall take place is certain to come and on that
Day no one –neither man nor jinn– will be able to run away from the
Almighty’s grasp. On that Day, no evidence will be needed to convict a
criminal as his forehead will bear witness to his sins. He will then be
grabbed by his forehead and feet and flung into Hell.
Next, the features and characteristics of the Paradise which the
Sūrah Rahmān 114
muqarrabīn shall receive are delineated, followed by the features and
characteristics of the Paradise which the ashāb al-yamīn will be blessed
with.

Section I (Verses 1-30)

‫ﺑﺴﻢ اﷲ اﻟﺮﻤﺣﻦ اﻟﺮﺣﻴﻢ‬

ُ َ َ ْ َ ‫اﻟﺸﻤﺲ‬ ُ ْ َ ََْ ُ َ َ َ َ ْ ََ َ َ ْ ُْ َ َ َُْ
‫واﻟﻘﻤﺮ‬ (٤) ‫اﻛﻴﺎن‬ ‫( ﻋﻠﻤﻪ‬٣) ‫اﻹﻧﺴﺎن‬ ِ ‫( ﺧﻠﻖ‬٢) ‫( ﻋﻠﻢ اﻟﻘﺮآن‬١) ‫اﻟﺮﻤﺣﻦ‬
َ َ َ ْ َ َ ََ ََََ َ َ َ ُ َْ ُ َ ُ ْ َ (٥) ‫ﺤﺑﺴﺒﺎن‬ َ ْ ُ
‫( ﻛﻻ‬٧) ‫اﻟﻤﺰﻴان‬ ِ ‫( واﻟﺴﻤﺎء رﻓﻌﻬﺎ ووﺿﻊ‬٦) ‫ﻳﺴﺠﺪان‬ ِ ‫واﺠﺠﻢ َواﻟﺸﺠﺮ‬ ٍ ِ
َ‫وﺿﻌﻬﺎ‬ َ َ َ ‫واﻷرض‬ َ َْْ َ َ َ ْ ُ ُْ ََ ْ ْ َ ْ َْ ُ ََ َ ْ ْ َ َ ْ
(٩) ‫اﻟﻤﺰﻴان‬ ِ ‫ﺨﺗﺮﺴوا‬ ِ ‫ﺑﺎﻟﻘﺴﻂ وﻻ‬ ِ ِ ِ ‫وأﻗﻴﻤﻮا اﻟﻮزن‬ ِ (٨) ‫اﻟﻤﺰﻴان‬ ِ ِ ‫ﻳﻄﻐﻮا ِﻲﻓ‬
ُ َْ َ ْ َ ْ ُ ُّ َ ْ َ ْ َْ ُ َ ُْ َ ٌَ َ َ ََْ
(١٢) ‫واﻟﺮﺤﻳﺎن‬ ‫اﻟﻌﺼﻒ‬
ِ ‫( واﺤﻟﺐ ذو‬١١) ‫اﻷﻛﻤﺎم‬ ِ َ ‫ﻓﺎﻛﻬﺔ واﺠﺨﻞ ذات‬ ِ ‫( ِﻓﻴﻬﺎ‬١٠) ‫ﻟﻸﻧﺎم‬ ِ ِ
‫وﺧﻠﻖ‬َ َ َ َ (١٤) ‫ﺎﻛﻟﻔﺨﺎر‬ َْ َ
‫ﺻﻠﺼﺎل‬ َ ْ َ ‫اﻹﻧﺴﺎن ﻣﻦ‬
ِ
َ َ ْ ََ َ
‫ﺧﻠﻖ‬ ( ١٣ ) َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
‫ﺗﻜﺬﺑﺎن‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ
ِ ٍ ِ ِ ِ
ُّ َ َ ْ َ ْ َ ْ ُّ َ َ ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ ِّ َْ
‫اﻟﻤﺮﺸﻗﻦﻴ ورب‬ ِ ِ ‫( رب‬١٦) ‫ﺗﻜﺬﺑﺎن‬ ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (١٥) ‫ﻧﺎر‬ ٍ ‫ﻣﺎرج َﻣﻦ‬ ٍ ِ ‫اﺠﻟﺎن ِﻣﻦ‬
َ ُ َ ْ َ (١٩) ‫ﻳﻠﺘﻘﻴﺎن‬ ْ
َ َ َ ْ َ ْ َ ‫ﻣﺮج‬ ْ َ َ َ (١٨) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬ َ ِّ َ (١٧) ‫اﻟﻤﻐﺮﺑﻦﻴ‬ َْ ْ َْ
‫ﺑﻴﻨﻬﻤﺎ‬ ِ ِ ‫اﻛﺤﺮﻳﻦ‬ ِ ِ ِ ِ ِ
ُ َ ْ َ ْ َ ُ ُ ْ ُّ َ ُ ْ ُ ُ ْ َ َ ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ َ َْ ٌ َ َْ
‫( ﺨﻳﺮج ِﻣﻨﻬﻤﺎ اﻟﻠﺆﻟﺆ واﻟﻤﺮﺟﺎن‬٢١) ‫ﺗﻜﺬﺑﺎن‬ ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (٢٠) ‫ﻓﺒﻐﻴﺎن‬ ِ ِ ‫ﺑﺮزخ ﻻ‬
َ ْ َ ْ َ ْ َْ ُ َ ُ ْ َ َْ ُ َ َ َ ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ
(٢٤) ‫ﺎﻛﻷﻋﻼم‬ ِ ‫اﻛﺤﺮ‬
ِ ‫اﺠﻟﻮار اﻟﻤﻨﺸﺂت ِﻲﻓ‬ ِ ‫( و‬٢٣) ‫ﺗﻜﺬﺑﺎن‬ ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (٢٢)
َ َ ْ ُ َ ِّ َ ُ ْ َ َ ْ َ َ َ َ ْ َ َ ْ َ ُّ ُ َِّ َ ُ َ ُ ِّ َ َ ِّ َ َ
‫اﺠﻟﻼل‬
ِ ‫( وﻳﺒﻰﻘ وﺟﻪ رﺑﻚ ذو‬٢٦) ‫ﻓﺎن‬ ٍ ‫( ﻞﻛ ﻣﻦ ﻋﻠﻴﻬﺎ‬٢٥) ‫ﺗﻜﺬﺑﺎن‬ ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ
ُ َ ْ ُ َ ِّ
َ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬ َ َ َ ْ ْ
‫واﻷرض ﻞﻛ‬ ِ
ْ َ ‫اﻟﺴﻤﺎوات‬
ِ
َ َ ‫ﻳﺴﺄ ُ َﻣﻦ ِﻲﻓ‬ ْ َ (٢٨) ‫ﺗﻜﺬﺑﺎن‬
ِ
ِّ
ِ (٢٧) ‫واﻹﻛﺮام‬ ِ َ ِ َ
ْ
(٣٠) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٢٩) ‫ﻫﻮ ﻲﻓ َﺷﺄن‬ َ ُ ٍَْ
ِ ِ ٍ ِ ‫ﻳﻮم‬
In the name of God, the Most-Gracious, the Ever-Merciful.
It is the Merciful who has taught the Qur’ān. He created man; taught
him speech. (1-4)
The sun and the moon pursue their ordered course. And the stars and
the trees also bow down in adoration. And He raised high the sky and
placed the balance in it so that you too should not transgress that balance.
And weigh justly and do not measure less. (5-9)
And He laid out the earth for His creatures. In it are fruits, dates in
coverings, chaff-covered grain and scented flowers – So O Jinn and
Men! So which of your Lord’s blessings would you deny? (10-13)
He created man from potter’s clay, and the jinn from the flame of fire.
So which of your Lord’s powers would you deny? (14-16)
He alone is the Lord of both borders of the East and He alone is the
Sūrah Rahmān 115
Lord of both borders of the West. So which of your Lord’s majesties
would you deny? (17-18)
He has let loose the two oceans: they meet one another. Yet between
them is a barrier which they cannot cross. So which of your Lord’s
miracles would you deny? (19-21)
Pearls and corals come out from both. So which of your Lord’s
wonders would you deny? (22-23)
In His control are ships which are like mountains rising above the
ocean. So which of your Lord’s marvels would you deny? (24-25)
All that lives on the earth is destined to die and only the glorious and
majestic person of your Lord will abide forever. So which of your Lord’s
majesties would you deny? (26-28)
And whatever is in the heavens and the earth ask from Him alone. At
all times, His majesty has a newer manifestation. So which of your
Lord’s majesties would you deny? (29-30)

Explanation
َ ْ ُْ َ َ َُْ
2
(٢) ‫اﻟﻘﺮآن‬ ‫( ﻋﻠﻢ‬١) ‫اﻟﺮﻤﺣﻦ‬
The implication of this verse is that it is a special favour of God that
He has revealed a thing as blessed and merciful as the Qur’ān for their
instruction. Had He wanted, He could have sent punishment as per their
demand; however, out of His great mercy He blessed them with a
benevolent scripture so that they could read and understand it and in the
light of its guidance reform their misguided concepts and deeds. As a
result, they would be able to succeed in this world as well as in the next.
In short, when the Merciful God has blessed them with His mercy, why
do they demand His punishment instead of demanding His mercy.
َ ََْ ُ َ َ َ َ ْ ََ َ
3
(٤) ‫اﻛﻴﺎن‬ ‫( ﻋﻠﻤﻪ‬٣) ‫اﻹﻧﺴﺎن‬
ِ ‫ﺧﻠﻖ‬
The implication of these verses is that besides God’s mercy, the
creation of man and his abilities also require that instead of torment, a
scripture of guidance be sent down. God created man and taught him
speech. This power of speech bears witness that the Creator has made
him into a sane and sensible person. He has the ability to hear and
understand things and is able to distinguish good from evil. He can
communicate this to others also and make them understand as well.
When he is blessed with these multifarious abilities, then this clearly
shows that God wants that He teach Him through speech and not through

2. It is the Merciful who has taught the Qur’ān.

3. He created man; taught him speech.
Sūrah Rahmān 116
the lash which teaches animals.
Here it needs to be appreciated that the ability of speech given to man
bears witness to other multifarious abilities found in him. A natural
corollary of the faculty of speech is that man has intellect, he can derive
principles from parts and vice versa and simulate parts from principles. He
has the ability to reason, to infer and to form opinions. For this very
reason, Aristotle regards this ability of man as one which distinguishes
him from animals. If he is devoid of this ability, then he is not fit to be
called a human being; he is merely an animal which walks on two legs. It
is evident from this fact that those who, instead of understanding a reality
on the basis of reasoning, insist that they will only believe in it after seeing
it are no less than animals even though they may be living in grand houses.

َ ُ َْ ُ َ ُ ْ َ (٥) ‫ﺤﺑﺴﺒﺎن‬
‫واﺠﺠﻢ َواﻟﺸﺠﺮ‬ َ َْ َ ُ ْ
َ ْ ُ ‫ﻟﻘﻤﺮ‬
4
(٦) ‫ﻳﺴﺠﺪان‬
ِ ٍ ِ ُ ‫اﻟﺸﻤﺲ وا‬
Attention is drawn to the signs found in this universe; if signs are
required to substantiate the warnings of the Qur’ān, then why should
people wait for a new sign; they should just observe the heavens above
them; they should see how the sun and the moon adhere to their paths
with such punctuality and discipline. There is never a discrepancy even of
a second. People should also see how these heavenly bodies are observing
the limits set for them by the Almighty. Never does the sun exceed its
ordained path to intrude into the path ordained for the moon nor does the
moon intrude into the path ordained for the sun (See, the Qur’ān, 36:40).
Does not this sign every day teach man the lesson that if the Creator of
this universe has subjected such grand creations as the sun and the moon
to certain laws, why will He not subject man to His commands? If man
breaks these laws and dares spread anarchy in this world, why would He
not punish him? It is most befitting for man to abide by the laws He has
implemented in every nook and corner of this universe.
After mentioning how the sun and the moon abide by the limits
ordained for them and which in religious parlance is called taqwā,
َ ُ َْ ُ َ
mentioned in the verse ‫ﻳﺴﺠﺪان‬ ُ ْ َ is the prostration of the stars
‫واﺠﺠﻢ َواﻟﺸﺠﺮ‬
ِ
of the heavens and trees of the earth: they bow down before their Creator
and through this practice of theirs call upon man that he too must not be
rebellious to his Creator and should worship and bow down before Him
in full obedience.
The prostration of the stars and the trees is explained at various places
of this tafsīr. Readers can look it up. Citing it here would only needlessly

4. The sun and the moon pursue their ordered course. And the stars and the
trees also bow down in adoration.
Sūrah Rahmān 117
lengthen the discussion.
Some people have interpreted the word ‫اﺠﺠﻢ‬ ُ ْ to mean things like small
plants, thorny trees and creepers. Probably, they were not able to
understand the purpose of mentioning trees with stars and for this reason
they had to make this far-fetched interpretation. The fact of the matter is
that there exists great commonality in the attributes of the two. The
Qur’ān has mentioned at many places the prostration of both the stars
and the trees in various styles. It is because of this harmony between the
two that they are mentioned together in this verse as well. It shows how
the heavens and the earth are in harmony with one another: the Creator
of both is the same before Whom the stars of the heavens and the trees of
the earth prostrate. It should remain in consideration that Mujāhid,
Qatādah and Hasan interpret the word ‫اﺠﺠﻢ‬ُ ْ in its conventional meaning
ie stars. Ibn Kathīr too supports their view and has cited the following
verse as corroboratory evidence:

‫واﺠﺠﻮم‬ ُ َ َ ْ َ ‫واﻟﺸﻤﺲ‬
ُ ُ ُّ َ ‫واﻟﻘﻤﺮ‬ ْ َ ْ ‫وﻣﻦ ﻲﻓ‬
ُ ْ َ ‫اﻷرض‬ َ َ ‫اﻟﺴﻤﺎوات‬
َ َ ‫ﻲﻓ‬ ‫ﻣﻦ‬ َ ُ َ ‫ﻳﺴﺠﺪ‬
ُ ُ ْ َ ‫اﷲ‬
َ َ ََ ََْ
‫أن‬ ‫أﻟﻢ ﺗﺮ‬
ِ ِ ِ ِ
ُّ ُ َ ُ َْ َ
(١٨:٢٢) ‫واﻟﺸﺠﺮ َوا َواب‬ َ ‫واﺠﻟﺒﺎل‬
ِ
Do you not see that those in the heavens and the earth, the sun and the
moon and the stars, the mountains and the trees, the beasts, and
countless men – all prostrate before God? (22:18)
َ َ ْ َ َ ََ ََََ َ َ
5
(٧) ‫اﻟﻤﺰﻴان‬
ِ ‫واﻟﺴﻤﺎء رﻓﻌﻬﺎ ووﺿﻊ‬
After directing attention to some prominent signs of the heavens,
attention is directed towards the heavens themselves: how the Almighty
has raised this unfathomable roof without any columns. No one can have
an idea of its vastness. In spite of this immeasurable expanse, such is the
nature of the balance found in it that no one can point out any fissure or
fault in it. At another place, it is stated:
َ َ َ َ ََ َْْ
ْ ُ ‫ﺗﻤﻴﺪ‬ َََْ ََ ْ ََ َ َ ْ َ َ َ ‫ﺧﻠﻖ‬ََ َ
(١٠:٣١) ‫ﺑﻜﻢ‬ ِ ِ ‫أن‬ ِ ‫روا‬ ‫اﻷرض‬
ِ ‫ﻲﻓ‬
ِ ‫وأﻟﻰﻘ‬ ‫ﻗﻤﺪ ﺗﺮوﻏﻬﺎ‬
ٍ ‫ﺑﻐﺮﻴ‬
ِ ِ ‫اﻟﺴﻤﺎوات‬
ِ
He raised the heavens without visible pillars, and set firm mountains
on the earth lest it should fall away with you to one side. (31:10)

In Sūrah Mulk, the words are:

ْ َ َ َ َْ ْ َ ُ ََ
َ َ ‫ﻫﻞ‬ ْ َ
َ ْ ‫ﺧﻠﻖ‬ ََ ً َ ََ َ ‫ا ي‬
َ ْ َ ‫ﺧﻠﻖ‬
َ َ َ ‫ﺳﺒﻊ‬
‫ﺗﺮى‬ ‫ﻓﺎرﺟﻊ اﻛﺮﺼ‬
ِ ِ ‫ﻳﻔﺎوت‬
ٍ ‫اﻟﺮﻤﺣﻦ ِﻣﻦ‬
ِ ِ ‫ﺳﻤﺎوات ِﻃﺒﺎﻗﺎ ﻣﺎ ﺗﺮى ِﻲﻓ‬
ٍ ِ

5. And He raised high the sky and placed the balance in it.
Sūrah Rahmān 118
َ ُ َ ً‫اﻛﺮﺼ َﺧﺎﺳﺄ‬
ٌ َ ‫وﻫﻮ‬ َ ْ َ َ ْ َ َ ‫ﻛﺮﻳﻦﻴ‬
َْ َ َ َ َْ ْ ُ ُ ُ
(٤-٣ :٦٧) ‫ﺣﺴﺮﻴ‬
ِ ِ ُ َ ‫ﻳﻨﻘﻠﺐ ِإ ْﻚ‬
ِ ِ ‫ارﺟﻊ اﻛﺮﺼ‬
ِ ِ ‫ﻓﻄﻮر ﻋﻢ‬
ٍ ‫ِﻣﻦ‬
He Who created seven heavens one above the other. You will not
find any fault with what has been created by the Most Gracious.
Look about: can you see any flaw? Look again and again. Your look
will come back to you worn out and overcome. (67:3-4)
ََ َ َ َ َْ
ْ َ ‫ َﻧﻐﺮﻴ ﻗﻤﺪ‬that in order to maintain
It is evident from the words ‫ﺗﺮوﻏﻬﺎ‬ ٍ ِ
balance in the roof of the sky, the Almighty has used gravitational
columns which cannot be observed.

ْ َ ْ َ ‫َﻛﻻ‬
َ ْ ‫ﻳﻄﻐﻮا ﻲﻓ‬
(٨) ‫اﻟﻤﺰﻴان‬
6
ِ ِ ِ
The implication is that the placement of a balance in the sky by the
Creator, without which it cannot stay in its shape, informs us of the
temperament and nature of the Creator: He wants that man too in his
circle of authority should give due regard to balance, justice and equity;
he should not create any disturbance in this system otherwise the whole
system of sustenance will be inflicted with disorder. The implication is
that it is to this system of justice and fairness the Qur’ān is calling man –
the system whose testimony is found in every nook and corner of the sky
spread above. The Qur’ān is warning people that if they transgress the
bounds of justice by being blinded by their arrogance and rebelliousness,
they will bear its punishment not only in this world but also in the
Hereafter. Why is it that they are not being able to understand such a
clear thing whose testimony is borne by every nook and corner of the
heavens and the earth? Why are they looking for the lash of punishment
by disregarding all these telling signs found around them?
َ َ ْ ُ ُْ ََ ْ ْ َ ْ َْ ُ ََ
7
(٩) ‫اﻟﻤﺰﻴان‬
ِ ‫ﺨﺗﺮﺴوا‬
ِ ‫ﺑﺎﻟﻘﺴﻂ وﻻ‬
ِ ِ ِ ‫وأﻗﻴﻤﻮا اﻟﻮزن‬
ِ
The verse above mentioned a principle. Now in this verse an everyday
reality which is based on this principle is brought to notice: When the
God below whose sky’s roof they live owns the balance and loves
justice, they too should not lead the life of dishonesty and deceit; they
should weigh and measure with full honesty and not weigh less. While
commenting on the anecdote of the Prophet Shu‘ayb’s people, I have
alluded to the fact that weighing and measuring less is not just an
isolated evil: it is a horrible sign of the disorder that prevails in a society.
A further aspect which is highlighted here is that this evil is in fact

6. So that you too should not transgress that balance.

7. And weigh justly and do not measure less.
Sūrah Rahmān 119
against the system of balance and justice on which the Almighty has
created the heavens and the earth. If a people accept this disorder, then it
means that it is after razing down the very foundation on which the
Almighty has built this world. Obviously, the Almighty will never bear
such people in the world He has created.
Here another thing which is worthy of consideration is that the same
thing has been stated in a positive and a negative way. A deliberation on
the Qur’ān reveals that this style is adopted at instances when not
obeying the real directive can lead to very dangerous consequences. It is
evident from this that justly weighing and measuring is a directive which
has great significance. By its nature, it is a corollary of the system of
justice on which the Almighty has created this world. It is also evident
from this that a nation which disrupts and disobeys this directive creates
disorder in the whole society.
ْ َ ْ ُ ُّ َ ْ َ
‫اﻟﻌﺼﻒ‬ ‫ذو‬ ‫واﺤﻟﺐ‬ ( ١١) َ ْ َ ْ ‫ذات‬
‫اﻷﻛﻤﺎم‬
ُْ َ ٌَ َ َ
ُ َ ‫واﺠﺨﻞ‬ ‫ﻓﺎﻛﻬﺔ‬ ‫ﻓﻴﻬﺎ‬ ( ١٠ )
ََْ ََ َ َ َ ْ َْ َ
‫ﻟﻸﻧﺎم‬
ِ ِ ِ ِ ِ ِ ‫واﻷرض وﺿﻌﻬﺎ‬
ُ َْ َ
8
(١٢) ‫واﻟﺮﺤﻳﺎن‬
After directing attention towards the grand manifestations of God found
in the heavens, attention is now drawn to the resources of providence
ََ
found in the earth. The word used for the heavens is ‫ َرﻓﻊ‬and in contrast the
َ َ
word ‫ َوﺿﻊ‬is very aptly used for the earth. The implication is that the
heavens were raised high like a roof and the earth was spread out like a
floor so that this arrangement could become a comfortable abode for His
creatures. Moreover, just as the heavens were decked with lamps like the
sun, the moon and the stars so that this house was provided with light and
heat, similarly various types of fruit, grain and flowers were provided so
that its residents obtain their sustenance from them and satisfy their taste-
buds and the flowers become a means of providing them with sweet scent
and scenic beauty.
Here besides grain, flowers and fruits are specially mentioned to point
to the fact that the Almighty has not merely provided man fodder to fill
his belly, He has also catered for his aesthetic taste, for his proclivity
towards delicacies and for his desire for embellishment. All this does not
bear evidence to merely His providence, it also bears evidence toْ theُ
ْ َ
elaborate nature ofْ His providence. Similarly,
ُّ َ ْ َ ْ ُ َthe attribute ‫اﻟﻌﺼﻒ‬
ِ ُ ْ ‫ذو‬
which qualifies ‫اﺤﻟﺐ‬ َ and the attribute ‫اﻷﻛﻤﺎم‬
ِ ‫ ذات‬which qualifies ‫اﺠﺨﻞ‬
show His great favour to His creatures. In other words, He has not just
tossed grain and fruit towards man; He has elaborately packed each and

8. And He laid out the earth for His creatures. In it are fruits, dates in
coverings, chaff-covered grain and scented flowers.
Sūrah Rahmān 120
every grain and fruit in an amazing manner. Obviously, this elaborate
arrangement has been made so that man recognizes the obligation he
owes to God’s sustenance and favours, remains thankful to Him and
while leading his life always keeps in consideration the fact that He who
has made all this arrangement without man being entitled to it in any
way will not let him go scot-free. He will bring about a day in which
man is held accountable for his deeds.
ُ َْ
Here an important point relating to ‫ رﺤﻳﺎن‬is worth mentioning. Some
people have interpreted it to mean leaves; however, this word has not been
used in this meaning in Arabic nor is there any occasion for it to be used
here in this meaning. It seems that these people were confounded by the
mention of flowers with grain though there is no connection between the
two. This led them to this bizarre interpretation of the word whereas there
is a particular reason for this mention, as I have explained above.
ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ
َ‫ﺗﻜﺬﺑ‬
9
(١٣) ‫ﺎن‬
ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ
This verse will occur repeatedly ahead, and it is the most important َ
verse of the sūrah. For this reason, I have explained the meaning of ‫آﻻء‬
in the introduction to this sūrah as well as the nature of the address to
man and jinn found in this verse. However, I will explain one thing here:
there is a special reason for mentioning here the rejecters among the jinn
with the rejecters among the Quraysh: this campaign of rejection had
gained great impetus and the devils among men and jinn had joined
hands and were trying their best to defeat the call of the truth. For this
reason, the Almighty has addressed them directly and has rebuked them
and also challenged them, as will become evident from later verses, that
in spite of their profound efforts the true call shall prevail and progress. I
have already explained in the introduction to this sūrah that it was
revealed in that phase of the Makkan period in which the Quraysh were
at the peak of their obduracy and hostility. Obviously, in that phase, they
must have been supported with special help from the devils among the
jinn. The situation required that both these creatures be addressed.
Expressing gratitude on favours to someone who has granted these
favours and having a sense of accountability to the providence of God are
natural requirements of human nature. A person who benefits from the
favours of God but does not acknowledge that as a result he owes some
obligation to Him or that he will be held accountable for them shows
through this attitude that he denies all these favours. The Qur’ān has
rebuked the Quraysh and the jinn who behave similarly on this very

9. So O Jinn and Men! So which of your Lord’s blessings would you deny?
Sūrah Rahmān 121
denial: on every people before them they can witness the favours of their
Lord which remind them (ie. the Quraysh and the jinn) of a day of
accountability; however, they are adamantly denying them; so which of
the favours and majesties of their Lord will they deny?
َ ِّ َ َ ِّ َ ْ ‫وﺧﻠﻖ‬ َْ َ
َ َ َ َ (١٤) ‫ﺎﻛﻟﻔﺨﺎر‬ َ ْ َ ‫اﻹﻧﺴﺎن ﻣﻦ‬َ َ ْ ََ َ
‫ﻓﺒﺄي آﻻء‬ ِ ( ١٥ ) ‫ﻧﺎر‬
ٍ ‫ﻣﻦ‬ ‫ﻣﺎرج‬
ٍ ِ ‫ﻣﻦ‬
ِ ‫اﺠﻟﺎن‬ ِ ‫ﺻﻠﺼﺎل‬
ٍ ِ ِ ‫ﺧﻠﻖ‬
(١٦) ‫ﺑﺎن‬ َ ِّ َ ُ َ ُ ِّ َ
ِ ‫رﺑﻜﻤﺎ ﺗﻜﺬ‬
10

These verses by reminding man and jinn of their creation direct their
attention to their re-creation: they should not remain under the
misconception that their Lord is unable to recreate them after creating
them once, and so the coming about of a day of accountability is an
impossibility; they should remember that the very material from which
He created them is available to Him in full quantity and God’s ability to
create also exists just as it existed when He created them the first time;
so if they cannot deny their first creation, they also do not have any
reason to deny their
ْ َ re-creation.
َ َ
The word ‫ ﺻﻠﺼﺎل‬refers to pure mud and ‫ﻓﺨﺎر‬ ِ refers to mud which
becomes dry like a potsherd. All the phases through which human life
passes until it reaches its culmination in the form of a human being are
referred to in the Qur’ān at various places. At one instance, it is said that
man is created from a fluid; at another, mud is referred to and, at some
others, smelly kneaded clay is alluded to. Similarly, at some places dry
mud is mentioned. The final phase mentioned is that from a drop of sperm
man’s offspring is initiated. These are the evolutionary stages of human life
which have already been explained in verse twenty six of Sūrah Hijr. The
purpose of mentioning them is to make man observe within his own self
the grandeur, power and wisdom of God so that he is able to comprehend
that it is God’s majesty which extracted him from fluid and mire and then
nourished him in the dry and moderate climate of plateaus and then
gradually bestowed him a new shape and set up a system in which he could
continue to produce offspring. The objective of stating all these facts is to
obviously prove that man’s existence – which the Almighty caused to pass
through such lengthy processes which culminated in his present form –
cannot be purposeless. Simultaneously, another objective is to show that
the all-knowing and all-wise God Who can create man from a cell formed
from mire can do everything; nothing is
ِّ َ ْ beyond
َ َ َ َ Him.
The word ‫ﻣﺎرج‬
ٍ ِ in ‫ﻧﺎر‬
ٍ ‫ﻣﺎرج ﻣﻦ‬
ٍ ِ ‫ وﺧﻠﻖ اﺠﻟﺎن ِﻣﻦ‬means “flame” which is the

10. He created man from potter’s clay, and the jinn from the flame of fire. So
which of your Lord’s powers would you deny?
Sūrah Rahmān 122
essence of fire. Just as man is created from the essence and substance of
mud, in a similar manner, the jinn have been created from the substance
of fire. Their phases of creation are not mentioned in detail in the Qur’ān.
The reason for this is that these phases are of an entirely different nature
comprehending which would have been difficult for man.
After this occurs the repetitive verse which has already been explained
above. Here it would mean that when they observe these majesties and
manifestations of power and wisdom in their own existence, why then do
they regard it to be far-fetched that God will create them again for their
accountability; how many more signs of God will they deny and how
many new ones will they demand?

َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
(١٨) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (١٧) ‫اﻟﻤﻐﺮﺑﻦﻴ‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ْ َ ْ َ ْ ُّ َ َ ْ َ ْ َ ْ ُّ َ
‫اﻟﻤﺮﺸﻗﻦﻴ ورب‬ ‫رب‬
ِ ِ ِ ِ ِ ِ
11

God is the Lord of the East and the West. Neither is there anyone
outside His dominion nor does anyone have a share in it. He alone is the
owner of all the East and the West. Not an inch of His territory from the
heavens and earth is under the control of some else so that he can save
the residents of this territory from God’s grasp. In Sūrah ْ Ma‘ārij, ُ this
َ َْ َ َ َ ِّ َ ُ ْ َ َ
subject is discussed in the following َ
words: َ ‫واﻟﻤﻐﺎرب‬
ِ ِ ‫اﻟﻤﺸﺎرق‬
ِ ِ ‫أﻗﺴﻢ ِﺑﺮب‬ِ ‫ﻓﻼ‬
َ ُ ْ َ ُ ْ َ َ َ ْ ُ ْ ِّ ً ْ َ َ ِّ َ ُّ َ َ ُ ََ
(٤١-٤٠ :٧٠) ‫ﺑﻤﺴﺒﻮﻗﻦﻴ‬
ِ ِ ‫ﻟﻘﺎدرون ﺒﻟ أن ﻏﺒﺪل ﺧﺮﻴا ﻣﻨﻬﻢ وﻣﺎ ﺤﻧﻦ‬ ِ ‫( ِإﻧﺎ‬Nay! I swear by
the Lord who is the Master of all the vastness of the East and the West
that We can create them in a better form and We are not powerless in
this regard, (70:40-41)).
َْ ْ َ
Generally, our exegetes are of the opinion that the duals ‫ﻣﺮﺸﻗﻦﻴ‬ ِ ِ and
َْ ْ َ
‫ﻣﻐﺮﺑﻦﻴ‬
ِ ِ refer to the east and west of the winters and the summer; this
however is quite unnatural. The Qur’ān has used these words in the
singular, dual and plural and in all these three forms there is not much
difference as far as the meaning is concerned. In the case of dual, the
objective is to point to both edges and in the case of plural, the objective
is to point to their immeasurable vastness. Examples of such usage of the
dual and the plural can be seen in the previous volumes of this tafsīr.
After this occurs the repetitive verse; such is the power and majesty of
God that both East and West are subservient to Him. If they think that
the warning sounded by Him are baseless threats, then how many of
God’s majesties will they deny?

11. He alone is the Lord of both borders of the East and He alone is the Lord of
both borders of the West. So which of your Lord’s majesties would you deny?
Sūrah Rahmān 123
َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
(٢١) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٢٠) ‫ﻓﺒﻐﻴﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ َ ْ َ ٌ َ َْ َ ََُْ َ َ ْ َ ْ َ ْ َ ْ ‫ﺮج‬
َ َ ‫َﻣ‬
ِ ِ ِ ِ ‫( ﺑﻴﻨﻬﻤﺎ ﺑﺮزخ ﻻ‬١٩) ‫ﻳﻠﺘﻘﻴﺎن‬
ِ ِ ‫اﻛﺤﺮﻳﻦ‬
12
ِ
Stated here is an argument in favour of God’s tawhīd viz a viz the
harmony found between conflicting elements of nature. There seems an
apparent conflict and clash in every part of this universe eg the rising and
setting of heavenly bodies, the night and the day, the winter and the
summer which should not lead a person to think that there exist different
intentions and forces in this universe. If a person looks deep into these
phenomena, he will find that in every discord exists a deep concord and
harmony. Every object together with its opposite comes together to serve
a greater cause. This bears witness to the fact that there is a single
intention and will which prevails in this universe which wisely uses all
the opposing elements of this universe for its collective benefit. The
Almighty lets loose two seas. One of them is bitter and the other is
sweet. Both strike one another but He puts an invisible curtain between
them so that they do meet one another and also remain separate in their
own nature. The sweet water does not become sour and the sour water
does not become sweet. It is evident from this that people who were
misled by the apparent conflict between elements and regarded this
universe to be a place of different wills and intentions and then fashioned
their own deities according to their own concepts did not observe the
great harmony which is found in every discord and which is the greatest
argument of tawhīd.
Then occurs the repetitive verse. The implication is that if even after
these signs they are under the misconception that if God seizes them,
their deities will save them, then which of God’s signs will they deny?

َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
(٢٣) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٢٢) ‫واﻟﻤﺮﺟﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ُ َ ْ َ ْ َ ُ ُ ْ ُّ َ ُ ْ ُ ُ ْ َ
‫ﺨﻳﺮج ِﻣﻨﻬﻤﺎ اﻟﻠﺆﻟﺆ‬
ِ ِ
13

This verse points to a common collective benefit which is obtained in

spite of this discord: both produce pearls and corals.
Some exegetes have raised the question that pearls and corals only
come out of bitter water, while the Qur’ān has claimed here that they
come out of both types of water. In my opinion, our exegetes have made
a baseless claim. I am citing below the relevant portion from the entry
“pearl” found in the Encylopaedia Britannica. It will become evident
from it that pearls and corals come out from sweet water as well:

12. He has let loose the two oceans: they meet one another. Yet between them
is a barrier which they cannot cross. So which of your Lord’s miracles would
you deny?
13. Pearls and corals come out from both. So which of your Lord’s wonders
would you deny?
Sūrah Rahmān 124

Freshwater mussels in the temperate zone of the Northern

Hemisphere have produced pearls of great value. The freshwater
pearls of the US have come principally from the Mississippi river.
Pearling has declined greatly in Great Britain, but pearls from the
Scottish rivers and from the Conway river in Northern Wales were
once in great demand. Pearling is still a carefully fostered industry in
central Europe, and the forest streams of Bavaria, in particular, are
the source of choice pearls. Freshwater pearling in China has been
known before 1000 BC.14

Even if it is supposed that the pearls and corals only come out of bitter
water, this would not make a difference to the statement of the Qur’ān. It
is the law of nature that things are created from the collaboration of
opposites. A child is born from a mother and a father. Even though he is
nourished in the womb of the mother but in reality he comes into being
through both the father and the mother. Similarly, pearls are produced by
the interaction of both types of water even though they are nourished in
bitter water.
After this, occurs the repetitive verse. Its context and placement is
evident.

(٢٥) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٢٤) ‫ﺎﻛﻷﻋﻼم‬

َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬
َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ ِ
َ ْ َ ْ َ ْ َْ
‫اﻛﺤﺮ‬ ‫ﻲﻓ‬ ‫ﺂت‬
َ ُ ْ َ َْ ُ َ َ
ُ ‫اﻟﻤﻨﺸ‬ ‫اﺠﻟﻮار‬ ‫و‬
ِ ِ ِ ِ ِ
15

Attention is directed to another sign which in spite of conflict shows

harmony: it is a marvel of God’s power that ships which are as huge and
hefty as mountains slide on seas whilst the lightest of objects drowns in
water. It is a manifestation of God’s wisdom and power that an object as
heavy as a ship loaded with thousands
َ of tons of cargo sails on water and
does not drown. The word ُ here means that creating such harmony
between discordant elements is only in the authority of God the one and
only. It is only because of His power and wisdom that such marvels
come into being and man witnesses them at every place, so which of the
marvels of his Lord will he deny? This subject is discussed in Sūrah Fātir
in the following words:
ُ ٌ َ ُ ٌْ َ ََ ُُ َ َ ٌ َ ٌ َُ ٌ ْ َ َ َ
َِ ‫أﺟﺎج‬ َ ْ َ ْ ‫ﻳﺴﺘﻮي‬ َ ْ َ ‫وﻣﺎ‬
ََ
‫وﻣﻦ ﻞﻛ‬ ‫ﺳﺎﺋﻎ ﺮﺷاﺑﻪ وﻫﺬا ِﻣﻠﺢ‬
ِ ‫اﻛﺤﺮان ﻫﺬا ﻋﺬب ﻓﺮات‬ِ ِ
ََُْ َ َ َ َ ْ ُْ َََ ََ ُ ََْ ًَْ َ ُ ْ َ ْ َ َ َ ‫ﺤﻟﻤﺎ‬ َ ُ ُ َْ
ً ْ َ ‫ﺗﺄﻛﻠﻮن‬
‫ﺤﻛﺒﺘﻐﻮا‬ ِ ‫ﻣﻮاﺧﺮ‬
ِ ‫ﻓﻴﻪ‬
ِ ِ ‫اﻟﻔﻠﻚ‬ ‫وﺗﺮى‬ ‫ﺗﻠﺒﺴﻮﻏﻬﺎ‬ ‫ﺣﻠﻴﺔ‬
ِ ‫وﺗﺴﺘﺨﺮﺟﻮن‬
ِ ‫ﻃﺮﻳﺎ‬
ِ
14. Encyclopedia Britannica, “Pearls” Micropedia vol 7, 821.
15. In His control are ships which are like mountains rising above the ocean.
So which of your Lord’s marvels would you deny?
Sūrah Rahmān 125
َ ُُ َْ ْ ُ َََ ْ َ
(١٢:٣٥) ‫ﺗﺸﻜﺮون‬ ‫ﻓﻀﻠﻪ وﻟﻌﻠﻜﻢ‬
ِِ ‫ِﻣﻦ‬
And the two seas are not alike. The one is fresh, sweet, and pleasant
to drink from, while the other is saltish and bitter. And from both you
eat fresh meat, and from both you bring out ornaments to wear. And
see how the ships plough their course through them so that you sail
away to seek His bounty and so that you remain grateful. (35:12)

In Sūrah Shūrā too this subject has been brought up. For more details,
it can be consulted.
ِّ َ َ (٢٧) ‫واﻹﻛﺮام‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬
‫رﺑﻜﻤﺎ‬
َ َ ْ ُ َ ِّ َ ُ ْ َ َ ْ َ َ
َ ْ ْ َ ‫اﺠﻟﻼل‬ ‫( وﻳﺒﻰﻘ وﺟﻪ رﺑﻚ ذو‬٢٦) ‫ﻓﺎن‬
َ َ ْ َ َ ْ َ ُّ ُ
ِ ِ ِ ِ ٍ ‫ﻞﻛ ﻣﻦ ﻋﻠﻴﻬﺎ‬
َ ِّ َ ُ
(٢٨) ‫ﺗﻜﺬﺑﺎن‬
ِ
16

ََْ َ
The antecedent of the genitive pronoun in ‫ ﻋﻠﻴﻬﺎ‬is the earth which is
under discussion since verse ten. The way the Almighty has arranged for
the sustenance of man in the earth, the marvels and wisdom He has
showed in his creation, the way He reigns supreme in every nook and
corner of the universe and the way His singularity is evident from the
harmony between conflicting elements necessitates that one day all these
things will be destroyed. Only the exalted and revered person of God
will remain. Everyone will be gathered before Him one day and He will
deal with everyone in the manner that person is worthy of. No one has
the slightest authority to contest His decisions or open his mouth to
intercede for someone
ْ ْ َ َ ْ ُ His permission.
without
ِ َ ِ َ ‫اﺠﻟﻼل‬
The words ‫واﻹﻛﺮام‬ ِ ‫ ذو‬also occur in the last verse of the sūrah.
The purpose of mentioning both these words is that only He is exalted in
His being and thus only He is worthy of being respected and revered by
ُ ْ
all. No one else shares these attributes with Him. The word ‫( َوﺟﻪ‬face)
here signifies the person of God. Face is the most lofty portion of a
being; for this reason, at times, it signifies the whole person.
In the end occurs the repetitive verse. It means that whether they hear
the warnings of the Prophet or not, one day everyone will be destroyed
and only the person of God the Almighty will remain; so which of the
signs of their Lord do they deny?

16. All that lives on the earth is destined to die and only the glorious and
majestic person of your Lord will abide forever. So Which of your Lord’s
majesties would you deny?
 126
Sūrah Rahmān
ْ
َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
(٣٠) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٢٩) ‫ﻫﻮ ﻲﻓ َﺷﺄن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ٍ ْ َ ْ َ ‫اﻟﺴﻤﺎوات‬
ْ َ ‫واﻷرض ُﻞﻛ‬
َ ُ ‫ﻳﻮم‬ ِ
ََْ
َ َ ‫ﻳﺴﺄ ُ ُ َﻣﻦ ﻲﻓ‬
17
ِ ِ ٍ ِ ِ ِ
The implication of this verse is that God is the real person to whom
everyone turns. Whoever receives anything receives it from Him. The
word ‫( ﺳﻮال‬sawāl) is used here with regard to its consequences: since
everyone who asks receives from God alone, hence irrespective of whom
he asks, he in reality asks God for it. Asking from others is useless and
ineffective. No one other than God can give him something or take away
anything from him. Hence, presenting one’s wishes to someone while
regarding him to be the granter of wishes is mere foolishness. Whatever
a person receives in this world, he receives from God alone and whatever
he will receive in the Hereafter, he will receive from God ِّ َ َ only.
This word also means “needs” as in (١٠:٤١) ‫ﻟﻠﺴﺎﺋﻠﻦﻴ‬
َ ‫( ﺳﻮاء‬equal for all
ِِ
those in need, (41:10)). If the verse is interpreted while keeping in view
this meaning, it would mean that all those in the heavens and the earth
are needy and dependent on God. ْ
The implication of the words ‫ﺷﺄن‬
َ َ ُ ٍ ْ َ ‫ ُﻞﻛ‬is that people should not
ٍ ‫ﻳﻮم ﻫﻮ ِﻲﻓ‬
remain under the misconception that after creating this world, the
Almighty has consigned its administration to their alleged deities and
Himself has absolutely no role to play in this regard. Those who are under
this delusion are absolutely unaware of God’s majesty. God Himself is
running all the affairs of this world. He alone controls the movements of
the sun and the moon and He alone fulfils the needs of His people on this
earth. Hence, at every moment of time He is doing something. The word
‫ َﻳﻮٌم‬here means “time”, and it is used in this meaning at many places in the
Qur’ān. The implication is that when the Almighty Himself is running the
affairs of this world, what need remains of any intercessor? Hence
whatever a person wants, he should ask God for it.
After this occurs the repetitive verse and means that the Almighty has
not isolated Himself from the affairs of this world; He is continuously
involved in managing and controlling them. His majesty and grandeur is
evident from every nook and corner of this universe. So which of these
majesties will they deny?
َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
(٣٢) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٣١) ‫اﺨﻛﻘﻼن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ََ َ ُّ َ ‫ﻟﻜﻢ‬
‫ﻛﻓﻬﺎ‬
ُ َُْ َ
ْ ُ َ ‫ﺳﻨﻔﺮغ‬
ِ ِ ِ
18

َََ
The word ‫ﻘﻼن‬
ِ ‫ ﻋ‬refers to both jinnkind and mankind. Since in their
17. And whatever is in the heavens and the earth ask from Him alone. At all
times, His majesty has a newer manifestation. So which of your Lord’s
majesties would you deny?
18. Both you groups! We are about to find time for you! So which of your
Lord’s majesties would you deny?
Sūrah Rahmān 127
َََ
collective capacity both become heavy, the word ‫ﻘﻼن‬
ِ ‫ ﻋ‬has been used. Its
usage points to the gravity of the challenge which has been thrown in this
verse to both man and jinn at the same time. The implication is that
however weighty and hefty they may be in their collective capacity, the
Almighty will soon confine all His attention to dealing with them.
Confining attention to them here refers to the fact that at the moment this
world is functioning, and God’s wisdom too requires that it complete its
term; however, not far off is the time when this term will reach its
completion. At that time, the Almighty will be free from running this
world and direct all His attention to man’s accountability. He will hold
each and every person responsible for his deeds and after judging him
shall accordingly reward or punish him. The style and words used also
show that the Almighty will not attempt this task in a superficial manner;
He will do it with full devotion. This is because it is this task which is the
real objective of creating this world. Without it, this world is purposeless.
After this occurs the repetitive verse. Here it means that they have
rejected all the obvious signs of this world which point to their
accountability; however, what will they do when they will see the Day of
Judgement and the court of God with their very eyes. Will they deny that
at that time too? If they deny, then how many signs of their Lord will
they deny?

Section II (Verses 31-45)

In the succeeding verses, the Day which people are being warned of is
portrayed. The coherence and sequence in the discourse is obvious.
Readers may now proceed to read these verses.
ِّ ْ ‫ﻣﻌﺮﺸ‬
‫اﺠﻟﻦ‬ َ َ ْ َ ‫( َﻳﺎ‬٣٢) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٣١) ‫اﺨﻛﻘﻼن‬ ََ
‫ﻛﻓﻬﺎ‬ َ ُّ َ ‫ﻟﻜﻢ‬ ْ ُ َ ‫ﺳﻨﻔﺮغ‬ ُ َُْ َ
ِ ِ ِ ِ
َ ُ ُ َ َ ُ ُ َ ْ َْ َ َ َْ ْ ُ ُ َ َ ُْْ ََْ ْ َ
‫واﻷرض ﻓﺎﻧﻔﺬوا ﻻ ﺗﻨﻔﺬون ِإﻻ‬ ِ َ َ
‫اﻟﺴﻤﺎوات‬ ‫أﻗﻄﺎر‬ ‫ﻣﻦ‬ِ ‫ﺗﻨﻔﺬوا‬ ‫أن‬ ‫اﺳﺘﻄﻌﺘﻢ‬ ‫إن‬ ‫واﻹﻧﺲ‬
ِ ِ ِ ِ ِ ِ
ٌ َُ َ
‫ﻧﺎر وﺤﻧﺎس‬ ‫ﻣﻦ‬
ِّ ٌ َ ُ َ ُ ْ َ َ ُ َ ْ ُ
‫ﺷﻮاظ‬ ‫ﻋﻠﻴﻜﻤﺎ‬ ‫ﻳﺮﺳﻞ‬ ( ٣٤ ) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٣٣) ‫ﺑﺴﻠﻄﺎن‬ َْ ُ
ٍ ِ ِ ٍ ِ
ًَْ َ ْ َ َ َ َ َ َ َ ِّ
َ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬َ ِّ َ َ َ َ َ ‫ﻓﻼ‬ َ َ
‫وردة‬ ‫اﻟﺴﻤﺎء ﻓﺎﻜﻧﺖ‬ ‫اﻧﺸﻘﺖ‬
ِ ‫ﻓﺈذا‬ ِ (٣٦) ‫ﺗﻜﺬﺑﺎن‬ ِ ِ (٣٥) ‫ﺗﻨﺘﺮﺼان‬ ِ ِ
َ ٌ َ َ َُ ْ ُ َ ْ َ َ (٣٨) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٣٧) ‫َﺎﻛ ِّ َﻫﺎن‬
‫إﻧﺲ َوﻻ‬ ِ ِِ ‫ذﻧﺒﻪ‬ ‫ﻋﻦ‬ ‫ﻳﺴﺄل‬ ‫ﻻ‬ ‫ﻓﻴﻮﻣﺌﺬ‬
ٍِ ِ ِ ِ
ُ َ َُْ ْ ُ َ َ ُ ْ ُْ ُ َ ْ ُ َِّ َ ُ َ ُ ِّ َ َ ِّ َ َ َ
‫ﺑﺴﻴﻤﺎﻫﻢ ﻓﻴﺆﺧﺬ‬ ِ ِ ‫اﻟﻤﺠﺮﻣﻮن‬ِ ‫( ﻓﻌﺮف‬٤٠) ‫ﺗﻜﺬﺑﺎن‬ ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (٣٩) ‫ﺟﺎن‬
‫ﺑﻬﺎ‬َ ‫ﻳﻜﺬب‬ ُ ِّ َ ُ ‫ﺟﻬﻨﻢ اﻟﻲﺘ‬ ُ َ َ ِ‫ﻫﺬه‬ َ
( ٤٢ ) َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
‫ﺗﻜﺬﺑﺎن‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٤١) ‫واﻷﻗﺪام‬ ِ
َ َْْ َ َ
ِ ‫ﺑﺎﺠﻮا‬
ِ ِ ِ ِ ِ ِ
َ ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ َ َ ََْ َََْ َ ُ ُ َ َ ُ ْ ُْ
(٤٥) ‫ﺗﻜﺬﺑﺎن‬ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (٤٤) ‫آن‬ ٍ ‫ﻤﺣﻴﻢ‬ ٍ ِ ‫( ﻓﻄﻮﻓﻮن ﺑﻴﻨﻬﺎ وﺑﻦﻴ‬٤٣) ‫اﻟﻤﺠﺮﻣﻮن‬ ِ
Sūrah Rahmān 128
Both you groups! We are about to find time for you! So which of your
Lord’s majesties would you deny? O Groups of Mankind and Jinn! If
you have power to escape from the confines of the heavens and earth,
then try to escape! You shall not be able to do so without permission. So
which of your Lord’s authorities would you deny? Flames of fire shall be
hurled at you and pieces of brass. Then you would not be able to shield
yourself. So which of your Lord’s powers would you deny? (31-36)
So remember the time when the sky splits asunder, and reddens like
skin. So which of the wonders of your Lord would you deny? Thus on
that day, there will be no need to ask either man or jinn of his sins. So
which of your Lord’s majesties would you deny? The wrongdoers will
be recognized by their signs; thus they shall be seized by their forelocks
and their feet [and thrown in Hell]. So which of your Lord’s powers
would you deny? This is the Hell which the wrongdoers had kept
denying. They shall circle between it and its boiling water. So which of
your Lord’s majesties would you deny? (37-45)

Explanation
ُ ُ َ ْ َْ َ َ َْ ْ ُ ُ َ َ ُْْ ََ ْ ْ َ ِّ ْ َ َ ْ َ َ
‫واﻷرض ﻓﺎﻧﻔﺬوا‬ َ َ
‫اﻟﺴﻤﺎوات‬ ‫أﻗﻄﺎر‬ ‫ﻣﻦ‬ ‫ﺗﻨﻔﺬوا‬ ‫أن‬ ‫اﺳﺘﻄﻌﺘﻢ‬ ‫إن‬ ‫واﻹﻧﺲ‬ ‫اﺠﻟﻦ‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﻳﺎ ﻣﻌﺮﺸ‬
ِّ
َ َ ُ ‫رﺑﻜﻤﺎ‬ َ
َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬ َ َ
ِّ (٣٣) ‫ﺑﺴﻠﻄﺎن‬ ْ
َ ُ ‫ﺗﻨﻔﺬون إﻻ‬ َ ُ ُ َ َ
19
(٣٤) ‫ﺗﻜﺬﺑﺎن‬
ِ ِ ٍ ِ ِ ‫ﻻ‬
If they think that they are accountable before no one and have absolute
authority, they should just attempt to cross the boundaries of the heavens
and the earth created by God so that it can be proven that they are
beyond God’s control or can be beyond His control.
The word ‫ﺳﻠﻄﺎن‬َ ْ ُ means “authority” as well as “permission”. Here it is
used in the second of these meanings. However much as they may want
to cross the boundaries of the heavens and the earth, they cannot do so.
This is only possible when they have the passport to do so and obviously
it is only God who can grant this t