وَ اضۡرِبۡ لَہُمۡ مَّثَلَ الۡحَیٰوۃِ الدُّنۡیَا کَمَآءٍ اَنۡزَلۡنٰہُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِہٖ نَبَاتُ الۡاَرۡضِ فَاَصۡبَحَ ہَشِیۡمًا تَذۡرُوۡہُ الرِّیٰحُؕ وَ کَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ مُّقۡتَدِرًا﴿۴۵﴾ اَلۡمَالُ وَالۡبَنُوۡنَ زِیۡنَۃُ الۡحَیٰوۃِ الدُّنۡیَاۚ وَ الۡبٰقِیٰتُ الصّٰلِحٰتُ خَیۡرٌ عِنۡدَ رَبِّکَ ثَوَابًا وَّ خَیۡرٌ اَمَلًا﴿۴۶﴾ وَیَوۡمَنُ سَیِّرُ الۡجِبَالَ وَتَرَی الۡاَرۡضَ بَارِزَۃً ۙوَّ حَشَرۡنٰہُمۡ فَلَمۡ نُغَادِرۡ مِنۡہُمۡ اَحَدًا﴿ۚ۴۷﴾ وَعُرِضُوۡا عَلٰی رَبِّکَ صَفًّاؕ لَقَدۡ جِئۡتُمُوۡنَا کَمَا خَلَقۡنٰکُمۡ اَوَّلَ مَرَّۃٍۭ ۫بَلۡ زَعَمۡتُمۡ اَلَّنۡنَّجۡعَلَ لَکُمۡ مَّوۡعِدًا﴿۴۸﴾ وَ وُضِعَ الۡکِتٰبُ فَتَرَی الۡمُجۡرِمِیۡنَ مُشۡفِقِیۡنَ مِمَّا فِیۡہِ وَیَقُوۡلُوۡنَ یٰوَیۡلَتَنَا مَالِ ہٰذَا الۡکِتٰبِ لَا یُغَادِرُ صَغِیۡرَۃً وَّ لَا کَبِیۡرَۃً اِلَّاۤ اَحۡصٰہَاۚ وَ وَجَدُوۡا مَا عَمِلُوۡا حَاضِرًاؕوَلَا یَظۡلِمُ رَبُّکَ اَحَدًا﴿ ۴۹﴾
Recount to them the example of that worldly life [they have been allured by]. It is like water that We sent down from the heavens [as rain]. Then the earth's vegetation became lush green because of it; then it turned into stubble that is scattered by winds. God has power over all things. This wealth and sons are pleasures of this worldly life. [In reality,] with your Lord those deeds are better with regard to their reward which are good and lasting and also ones on which hopes can be pinned. Bear in mind the day when We will make the mountains move and you will see that the earth has become totally bare and We will bring them together; then We will not leave any of them. And everyone will be brought before your Lord in rows – indeed you have come before us the way We created you the first time. In fact, you had thought that We will never fix a time of promise for you – At that time, the register of deeds will be placed in front. Then you will see the wrongdoers fearing what is [written] in it and they will say: "Alas our misfortune! What kind of a register is this that it has not omitted any thing small or big from writing it down?" They found before them all that they had done in [their worldly life], and your Lord will not be unjust to anyone [on that Day]. (45-49)
وَاِذۡ قُلۡنَا لِلۡمَلٰٓئِکَۃِ اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَؕ کَانَ مِنَ الۡجِنِّ فَفَسَقَ عَنۡ اَمۡرِ رَبِّہٖ ؕ اَفَتَتَّخِذُوۡنَہٗ وَذُرِّیَّتَہٗۤ اَوۡلِیَآءَ مِنۡ دُوۡنِیۡ وَ ہُمۡ لَکُمۡ عَدُوٌّؕ بِئۡسَ لِلظّٰلِمِیۡنَ بَدَلًا﴿۵۰﴾ مَاۤ اَشۡہَدۡتُّہُمۡ خَلۡقَ السَّمٰوٰتِ وَالۡاَرۡضِ وَ لَا خَلۡقَ اَنۡفُسِہِم۪ۡ وَ مَا کُنۡتُ مُتَّخِذَ الۡمُضِلِّیۡنَ عَضُدًا﴿۵۱﴾
Remember when We directed the angels: "Prostrate before Adam." They prostrated except Iblis. He was among the jinn. So, he evaded the directive of his Lord. Now, leaving Me, are you making him and his progeny as your guardian, even though they are your open enemy? What an evil substitute these wrongdoers are adopting! [They are making them My associates whereas], I called none of these [devils] at the time of creating the heavens and the earth nor at the time of their own creation. I am not One Who makes those who lead astray as My helpers. (50-51)
وَیَوۡمَ یَقُوۡلُ نَادُوۡا شُرَکَآءِیَ الَّذِیۡنَ زَعَمۡتُمۡ فَدَعَوۡہُمۡ فَلَمۡ یَسۡتَجِیۡبُوۡا لَہُمۡ وَ جَعَلۡنَا بَیۡنَہُمۡ مَّوۡبِقًا﴿۵۲﴾ وَ رَاَ الۡمُجۡرِمُوۡنَ النَّارَ فَظَنُّوۡۤا اَنَّہُمۡ مُّوَاقِعُوۡہَا وَ لَمۡ یَجِدُوۡا عَنۡہَا مَصۡرِفًا﴿ ۵۳﴾
[What will they do] on the day God says: "Now call those who you regarded as My associates." So, they will call them, but they will not reply. We will place before them a ditch of destruction and these wrongdoers will see its fire and will know that they are about to fall in it and will not find any way to escape from it. (52-53)
وَ لَقَدۡ صَرَّفۡنَا فِیۡ ہٰذَا الۡقُرۡاٰنِ لِلنَّاسِ مِنۡ کُلِّ مَثَلٍؕ وَ کَانَ الۡاِنۡسَانُ اَکۡثَرَ شَیۡءٍ جَدَلًا﴿۵۴﴾ وَمَا مَنَعَ النَّاسَ اَنۡ یُّؤۡمِنُوۡۤا اِذۡ جَآءَہُمُ الۡہُدٰی وَیَسۡتَغۡفِرُوۡا رَبَّہُمۡ اِلَّاۤ اَنۡ تَاۡتِیَہُمۡ سُنَّۃُ الۡاَوَّلِیۡنَ اَوۡ یَاۡتِیَہُمُ الۡعَذَابُ قُبُلًا﴿۵۵﴾ وَمَا نُرۡسِلُ الۡمُرۡسَلِیۡنَ اِلَّا مُبَشِّرِیۡنَ وَ مُنۡذِرِیۡنَۚ وَیُجَادِلُ الَّذِیۡنَ کَفَرُوۡا بِالۡبَاطِلِ لِیُدۡحِضُوۡا بِہِ الۡحَقَّ وَاتَّخَذُوۡۤا اٰیٰتِیۡ وَمَاۤ اُنۡذِرُوۡا ہُزُوًا﴿۵۶﴾ وَمَنۡ اَظۡلَمُ مِمَّنۡ ذُکِّرَ بِاٰیٰتِ رَبِّہٖ فَاَعۡرَضَ عَنۡہَا وَ نَسِیَمَا قَدَّمَتۡ یَدٰہُ ؕاِنَّا جَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًاؕوَ اِنۡتَدۡعُہُمۡ اِلَی الۡہُدٰی فَلَنۡیَّہۡتَدُوۡۤا اِذًا اَبَدًا﴿۵۷﴾ وَرَبُّکَ الۡغَفُوۡرُ ذُو الرَّحۡمَۃِ ؕلَوۡ یُؤَاخِذُہُمۡ بِمَا کَسَبُوۡا لَعَجَّلَ لَہُمُ الۡعَذَابَؕ بَلۡلَّہُمۡ مَّوۡعِدٌ لَّنۡیَّجِدُوۡا مِنۡ دُوۡنِہٖ مَوۡئِلًا ﴿۵۸﴾ وَتِلۡکَ الۡقُرٰۤی اَہۡلَکۡنٰہُمۡ لَمَّا ظَلَمُوۡا وَ جَعَلۡنَا لِمَہۡلِکِہِمۡ مَّوۡعِدًا﴿ ۵۹﴾
We have mentioned all kinds of warnings in various ways in this Qur'an to guide people, but human beings are very quarrelsome. When guidance has come to them, the only thing stopping them from accepting faith and seeking forgiveness is that the fate met by the previous ones also manifests for them or the torment appears before them. [Tell them that] We only send messengers as bearers of glad tidings and warnings and such are these disbelievers that they frivolously dispute the truth with the help of evil so that through it they are able to defeat the truth. And they have made My revelations a piece of jest and that also of which they have been warned. Who can be more unjust than they who when reminded through their Lord's revelations turn away their faces and forget the earning of their hands that they have sent forward. We have put covers on their hearts [because of this attitude] so that they are not able to understand this [Qur'an] and have made their ears hard of hearing so that they are not able to listen to it. However much you may call them to guidance, they will never be guided in this state. In reality, your Lord is very forgiving and merciful. Had He wanted to seize them [right now] because of their deeds, He would have immediately sent them a torment. Yet a time has been appointed for them. [When it comes,] they will not be able to find any refuge against it. These cities are [in front of you]. When their people became oppressive, We destroyed them and We had appointed a time for their destruction. (54-59)
وَاِذۡ قَالَ مُوۡسٰی لِفَتٰىہُ لَاۤ اَبۡرَحُ حَتّٰۤی اَبۡلُغَ مَجۡمَعَ الۡبَحۡرَیۡنِ اَوۡ اَمۡضِیَ حُقُبًا﴿۶۰﴾ فَلَمَّا بَلَغَا مَجۡمَعَ بَیۡنِہِمَا نَسِیَا حُوۡتَہُمَا فَاتَّخَذَ سَبِیۡلَہٗ فِی الۡبَحۡرِ سَرَبًا﴿۶۱﴾ فَلَمَّا جَاوَزَا قَالَ لِفَتٰىہُ اٰتِنَا غَدَآءَنَا۫ لَقَدۡ لَقِیۡنَا مِنۡ سَفَرِنَا ہٰذَا نَصَبًا﴿۶۲﴾ قَالَ اَرَءَیۡتَ اِذۡ اَوَیۡنَاۤ اِلَی الصَّخۡرَۃِ فَاِنِّیۡ نَسِیۡتُ الۡحُوۡتَ۫ وَمَاۤ اَنۡسٰنِیۡہُ اِلَّا الشَّیۡطٰنُاَنۡ اَذۡکُرَہٗ ۚ وَ اتَّخَذَ سَبِیۡلَہٗ فِی الۡبَحۡرِ٭ۖعَجَبًا﴿۶۳﴾ قَالَ ذٰلِکَ مَا کُنَّا نَبۡغِ٭ۖفَارۡتَدَّا عَلٰۤی اٰثَارِہِمَا قَصَصًا ﴿ۙ۶۴﴾ فَوَجَدَا عَبۡدًا مِّنۡ عِبَادِنَاۤ اٰتَیۡنٰہُ رَحۡمَۃً مِّنۡ عِنۡدِنَا وَ عَلَّمۡنٰہُ مِنۡ لَّدُنَّا عِلۡمًا﴿۶۵﴾
[Be patient on their attitude O Prophet! and for this bear in mind the incident] when Moses said to his student: "I will keep walking until I reach the place where two seas meet or keep walking for years in this way." So, when they reached the place where the two seas meet, they forgot their fish [fried for breakfast] and it went forth by tunneling towards the sea. When they moved forward, Moses (sws) said to his student: "Bring our food now. We are very tired because of this journey of Ours." The student replied: "What should I say. When we were stationed near that large rock, at that time I forgot the fish and it was Satan who made me negligent of remembering it and it took to the sea in a strange way." Moses said: "It was that very place we were searching for." Thus they returned tracing their footsteps. So, they found there a servant from among Our servants whom We had specially blessed and bestowed on him a special [type of] knowledge from Ourselves. (60-65)
قَالَ لَہٗ مُوۡسٰی ہَلۡ اَتَّبِعُکَ عَلٰۤی اَنۡ تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدًا﴿۶۶﴾ قَالَ اِنَّکَ لَنۡتَسۡتَطِیۡعَ مَعِیَ صَبۡرًا﴿۶۷﴾ وَ کَیۡفَ تَصۡبِرُ عَلٰی مَا لَمۡ تُحِطۡ بِہٖخُبۡرًا﴿۶۸﴾ قَالَ سَتَجِدُنِیۡۤ اِنۡشَآ ءَاللّٰہُ صَابِرًا وَّ لَاۤ اَعۡصِیۡ لَکَ اَمۡرًا﴿۶۹﴾
Moses requested him: "If you allow me, I will be your companion on the condition that you teach me from the knowledge given to you?" He replied: "You will not be able to bear with me and how at all can you be patient at what is beyond your sphere of knowledge?" Moses said: "God willing, you will find me patient and I will not disobey you in any matter." (66-69)
قَالَ فَاِنِ اتَّبَعۡتَنِیۡ فَلَا تَسۡـَٔلۡنِیۡ عَنۡ شَیۡءٍ حَتّٰۤی اُحۡدِثَ لَکَ مِنۡہُ ذِکۡرًا﴿ ۷۰﴾ فَانۡطَلَقَاٝ حَتّٰۤی اِذَا رَکِبَا فِی السَّفِیۡنَۃِ خَرَقَہَاؕ قَالَ اَخَرَقۡتَہَا لِتُغۡرِقَ اَہۡلَہَاۚ لَقَدۡ جِئۡتَ شَیۡئًا اِمۡرًا﴿۷۱﴾ قَالَ اَلَمۡ اَقُلۡ اِنَّکَ لَنۡتَسۡتَطِیۡعَ مَعِیَ صَبۡرًا﴿۷۲﴾ قَالَ لَا تُؤَاخِذۡنِیۡ بِمَا نَسِیۡتُ وَلَا تُرۡہِقۡنِیۡ مِنۡ اَمۡرِیۡ عُسۡرًا﴿۷۳﴾
He said: "Then if you have to accompany me, do not ask me about anything until I speak to you myself." At last, both set off until when [at one place] they boarded a ship, that person made a hole in it. Moses said: "You have made a hole in it that you may drown all the people of the ship? You have done a very strange thing!" He replied: "Did I not say to you that you will not be able to bear with me?" Moses said: "Do not hold me accountable for what I forgot and please do not be stern with me in my matter." (70-73)
فَانۡطَلَقَاٝ حَتّٰۤی اِذَا لَقِیَا غُلٰمًا فَقَتَلَہٗ ۙقَالَ اَقَتَلۡتَ نَفۡسًا زَکِیَّۃًۢ بِغَیۡرِ نَفۡسٍؕ لَقَدۡ جِئۡتَ شَیۡئًا نُّکۡرًا﴿۷۴﴾ قَالَ اَلَمۡ اَقُلۡ لَّکَ اِنَّکَ لَنۡتَسۡتَطِیۡعَ مَعِیَ صَبۡرًا﴿۷۵﴾ قَالَ اِنۡ سَاَلۡتُکَ عَنۡ شَیۡءٍۭ بَعۡدَہَا فَلَا تُصٰحِبۡنِیۡ ۚقَدۡ بَلَغۡتَ مِنۡ لَّدُنِّیۡ عُذۡرًا﴿۷۶﴾ فَانۡطَلَقَاٝ حَتّٰۤی اِذَاۤ اَتَیَاۤ اَہۡلَ قَرۡیَۃِۣ اسۡتَطۡعَمَاۤ اَہۡلَہَا فَاَبَوۡا اَنۡ یُّضَیِّفُوۡہُمَا فَوَجَدَا فِیۡہَا جِدَارًا یُّرِیۡدُ اَنۡ یَّنۡقَضَّ فَاَقَامَہٗ ؕ قَالَ لَوۡ شِئۡتَ لَتَّخَذۡتَ عَلَیۡہِ اَجۡرًا﴿۷۷﴾ قَالَ ہٰذَا فِرَاقُ بَیۡنِیۡ وَبَیۡنِکَۚ سَاُنَبِّئُکَ بِتَاۡوِیۡلِ مَا لَمۡ تَسۡتَطِعۡ عَّلَیۡہِ صَبۡرًا﴿۷۸﴾
Then both set off until when they met a boy [on the way], he killed that boy. Moses said: "You have slain an innocent person even though he has not slain anyone? You have done something terrible." He said: "Did I not say to you that you will not be able to bear with me?" Moses said: "If now I ask you something, you may not keep me with you. You would have reached an excuse from me." At this, both journeyed ahead until when they reached the inhabitants of a city they asked them to provide food. But they refused their hospitality. Then they saw a wall there that was about to fall. So, he restored it. Moses said: "If you wanted, you could have asked for some compensation." He replied: "Now this is parting of ways between you and me. I will now tell you the reality behind the acts on which could not exercise patience. (74-78)
اَمَّا السَّفِیۡنَۃُ فَکَانَتۡ لِمَسٰکِیۡنَ یَعۡمَلُوۡنَ فِی الۡبَحۡرِ فَاَرَدۡتُّ اَنۡ اَعِیۡبَہَا وَکَانَ وَرَآءَہُمۡ مَّلِکٌ یَّاۡخُذُ کُلَّ سَفِیۡنَۃٍ غَصۡبًا﴿۷۹﴾
As for the ship, it belonged to some poor people who would earn their living in the sea. So, I intended to make it defective [because] there lived a king ahead who would snatch every ship. (79)
وَاَمَّا الۡغُلٰمُ فَکَانَ اَبَوٰہُ مُؤۡمِنَیۡنِ فَخَشِیۡنَاۤ اَنۡ یُّرۡہِقَہُمَا طُغۡیَانًا وَّ کُفۡرًا﴿ۚ۸۰﴾ فَاَرَدۡنَاۤ اَنۡ یُّبۡدِلَہُمَا رَبُّہُمَا خَیۡرًا مِّنۡہُ زَکٰوۃً وَّ اَقۡرَبَ رُحۡمًا﴿۸۱﴾
In the case of the boy, both his parents were believers. So, We feared that [after growing up] he may not harass them because of his rebelliousness and disbelief. So, We wanted that their Lord bless them with a child in his place who is more pure and more affectionate than him. (80-81)
وَاَمَّا الۡجِدَارُ فَکَانَ لِغُلٰمَیۡنِ یَتِیۡمَیۡنِ فِی الۡمَدِیۡنَۃِ وَ کَانَ تَحۡتَہٗ کَنۡزٌ لَّہُمَا وَ کَانَ اَبُوۡہُمَا صَالِحًاۚ فَاَرَادَ رَبُّکَ اَنۡ یَّبۡلُغَاۤ اَشُدَّہُمَا وَیَسۡتَخۡرِجَا کَنۡزَہُمَا٭ۖرَحۡمَۃً مِّنۡ رَّبِّکَۚ وَ مَا فَعَلۡتُہٗ عَنۡ اَمۡرِیۡ ؕذٰلِکَ تَاۡوِیۡلُ مَا لَمۡ تَسۡطِعۡ عَّلَیۡہِ صَبۡرًا﴿ؕ ۸۲﴾
And the matter of the wall was that it belonged to two orphans of the city. Beneath it was their treasure, and their father was a pious person. [It was he who had buried the treasure.] So, your Lord wanted that they reach maturity and take out their treasure themselves. This happened because of your God's grace. And all this that I did was not out of my own will. This is the reality behind the acts on which you could not show patience." (82)
وَیَسۡـَٔلُوۡنَکَ عَنۡ ذِی الۡقَرۡنَیۡنِؕ قُلۡ سَاَتۡلُوۡا عَلَیۡکُمۡ مِّنۡہُ ذِکۡرًا﴿ؕ۸۳﴾ اِنَّا مَکَّنَّا لَہٗ فِی الۡاَرۡضِ وَاٰتَیۡنٰہُ مِنۡ کُلِّ شَیۡءٍ سَبَبًا﴿ۙ۸۴﴾ فَاَتۡبَعَ سَبَبًا﴿۸۵﴾ حَتّٰۤی اِذَا بَلَغَ مَغۡرِبَ الشَّمۡسِ وَجَدَہَا تَغۡرُبُ فِیۡ عَیۡنٍ حَمِئَۃٍ وَّ وَجَدَ عِنۡدَہَا قَوۡمًا۬ؕ قُلۡنَا یٰذَا الۡقَرۡنَیۡنِ اِمَّاۤ اَنۡ تُعَذِّبَ وَاِمَّاۤ اَنۡتَتَّخِذَ فِیۡہِمۡ حُسۡنًا﴿۸۶﴾ قَالَ اَمَّا مَنۡظَلَمَ فَسَوۡفَ نُعَذِّبُہٗثُمَّ یُرَدُّ اِلٰی رَبِّہٖ فَیُعَذِّبُہٗ عَذَابًا نُّکۡرًا﴿۸۷﴾ وَاَمَّا مَنۡ اٰمَنَ وَ عَمِلَ صَالِحًا فَلَہٗ جَزَآءَۨ الۡحُسۡنٰیۚ وَسَنَقُوۡلُ لَہٗ مِنۡ اَمۡرِنَا یُسۡرًا﴿ؕ۸۸﴾
They are also asking you about Dhu al-Qarnayn. Tell them: "I will narrate to you now some of his account." We had given him authority in the land and had blessed him with means and resources of all kinds. Then [once] he prepared for an expedition until when he reached the place where the sun sets, he saw that the sun was setting in a pond of black mud, and he met a nation near it. We said: "O Dhu al-Qarnayn! [It is up to you] whether you punish them or treat them kindly." He replied: "The oppressive among them we shall punish. Then he will be returned to his Lord. So, He too will sternly punish him. On the contrary, he who embraces faith and does righteous deeds, for him in return is a good reward [with his Lord] and We will also gently deal with him." (83-88)
ثُمَّ اَتۡبَعَ سَبَبًا﴿۸۹﴾ حَتّٰۤی اِذَا بَلَغَ مَطۡلِعَ الشَّمۡسِ وَجَدَہَا تَطۡلُعُ عَلٰی قَوۡمٍ لَّمۡ نَجۡعَلۡلَّہُمۡ مِّنۡ دُوۡنِہَا سِتۡرًا﴿ۙ۹۰﴾ کَذٰلِکَؕ وَ قَدۡ اَحَطۡنَا بِمَا لَدَیۡہِ خُبۡرًا﴿۹۱﴾
Then he prepared for a second expedition until when he reached the place where the sun rises, he saw that it was rising on a nation for which We had placed no barrier between them and the sun. This is precisely what happened and We full well knew whatever Dhu al-Qarnayn had. (89-91)
ثُمَّ اَتۡبَعَ سَبَبًا﴿۹۲﴾ حَتّٰۤی اِذَا بَلَغَ بَیۡنَ السَّدَّیۡنِ وَجَدَ مِنۡ دُوۡنِہِمَا قَوۡمًاۙ لَّا یَکَادُوۡنَ یَفۡقَہُوۡنَ قَوۡلًا﴿۹۳﴾ قَالُوۡا یٰذَا الۡقَرۡنَیۡنِ اِنَّ یَاۡجُوۡجَ وَ مَاۡجُوۡجَ مُفۡسِدُوۡنَ فِی الۡاَرۡضِ فَہَلۡ نَجۡعَلُ لَکَ خَرۡجًا عَلٰۤی اَنۡ تَجۡعَلَ بَیۡنَنَا وَ بَیۡنَہُمۡ سَدًّا﴿۹۴﴾ قَالَ مَا مَکَّنِّیۡ فِیۡہِ رَبِّیۡ خَیۡرٌ فَاَعِیۡنُوۡنِیۡ بِقُوَّۃٍ اَجۡعَلۡ بَیۡنَکُمۡ وَ بَیۡنَہُمۡ رَدۡمًا﴿ۙ۹۵﴾ اٰتُوۡنِیۡ زُبَرَ الۡحَدِیۡدِؕ حَتّٰۤی اِذَا سَاوٰی بَیۡنَ الصَّدَفَیۡنِ قَالَ انۡفُخُوۡاؕ حَتّٰۤی اِذَا جَعَلَہٗ نَارًاۙ قَالَ اٰتُوۡنِیۡۤ اُفۡرِغۡ عَلَیۡہِ قِطۡرًا﴿ؕ۹۶﴾ فَمَا اسۡطَاعُوۡۤا اَنۡ یَّظۡہَرُوۡہُ وَ مَا اسۡتَطَاعُوۡا لَہٗ نَقۡبًا﴿۹۷﴾ قَالَ ہٰذَا رَحۡمَۃٌ مِّنۡ رَّبِّیۡ ۚفَاِذَا جَآءَ وَعۡدُ رَبِّیۡ جَعَلَہٗ دَکَّآءَ ۚوَ کَانَ وَعۡدُ رَبِّیۡ حَقًّا ﴿ؕ۹۸﴾
He then prepared for another expedition until when he reached [a pass] between two mountains, he found at this side of them people who could not understand anything. They requested: "O Dhu al-Qarnayn! Gog and Magog spread disorder in this land; so, is it possible that if we can arrange expenses for you and you make a barrier between us and them?" He replied: "Whatever my Lord has given in my control is sufficient. You may however help me with your might. I shall construct a wall between you and them. Bring me slabs of iron." [So, these were provided to him] until when he filled the gap between the two mountains, he said: "Blow!" Until when he made it into fire, he commanded: "Bring me some molten brass that I may pour over it." So, [it became such a wall that] Gog and Magog could neither climb it now nor create a fissure in it. Dhu al-Qarnayn said: "This is my God's blessing. Then when the time of the fulfillment of my Lord's promise arrives, He will level it to the ground and true is the promise of my Lord." (92-98)
وَتَرَکۡنَا بَعۡضَہُمۡ یَوۡمَئِذٍ یَّمُوۡجُ فِیۡ بَعۡضٍ وَّ نُفِخَ فِی الصُّوۡرِ فَجَمَعۡنٰہُمۡ جَمۡعًا﴿ۙ۹۹﴾ وَّ عَرَضۡنَا جَہَنَّمَ یَوۡمَئِذٍ لِّلۡکٰفِرِیۡنَ عَرۡضَۨا﴿۱۰۰﴾ۙ الَّذِیۡنَ کَانَتۡ اَعۡیُنُہُمۡ فِیۡغِطَـآءٍ عَنۡ ذِکۡرِیۡ وَ کَانُوۡا لَا یَسۡتَطِیۡعُوۡنَ سَمۡعًا﴿۱۰۱﴾
On that Day, We will leave people so that they will be striking one another like waves do, and the trumpet shall be sounded and in this way, We will gather all of them. On that Day, We will bring forth Hell before those disbelievers whose eyes were covered from remembering Me and they did not have the strength to listen. (99-101)
اَفَحَسِبَ الَّذِیۡنَ کَفَرُوۡۤا اَنۡیَّتَّخِذُوۡا عِبَادِیۡ مِنۡ دُوۡنِیۡۤ اَوۡلِیَآءَ ؕ اِنَّـاۤ اَعۡتَدۡنَا جَہَنَّمَ لِلۡکٰفِرِیۡنَ نُزُلًا﴿۱۰۲﴾
Then do these disbelievers think that they will make My servants to be their guardian except Me? [This is only a false notion.] For the hospitality of such disbelievers, We have prepared Hell. (102)
قُلۡ ہَلۡ نُنَبِّئُکُمۡ بِالۡاَخۡسَرِیۡنَ اَعۡمَالًا﴿۱۰۳﴾ؕ اَلَّذِیۡنَ ضَلَّ سَعۡیُہُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا وَہُمۡ یَحۡسَبُوۡنَ اَنَّہُمۡ یُحۡسِنُوۡنَ صُنۡعًا﴿۱۰۴﴾ اُولٰٓئِکَ الَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِ رَبِّہِمۡ وَ لِقَآئِہٖ فَحَبِطَتۡ اَعۡمَالُہُمۡ فَلَا نُقِیۡمُ لَہُمۡ یَوۡمَ الۡقِیٰمَۃِ وَزۡنًا﴿۱۰۵﴾ ذٰلِکَ جَزَآؤُہُمۡ جَہَنَّمُ بِمَا کَفَرُوۡا وَاتَّخَذُوۡۤا اٰیٰتِیۡ وَ رُسُلِیۡ ہُزُوًا﴿۱۰۶﴾
Tell them: "Should We inform you who the greatest losers are with regard to deeds? They all of whose efforts were wasted in the life of the world while they thought that they were doing very noble deeds. It is these people who denied their Lords revelations as well as meeting Him. So, their deeds went waste. Now on the Day of Judgment We will not give them any weight. Their reward is this Hell because they have denied it and made fun of My revelations and My messengers. (103-106)
اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ کَانَتۡ لَہُمۡ جَنّٰتُ الۡفِرۡدَوۡسِ نُزُلًا﴿۱۰۷﴾ۙ خٰلِدِیۡنَ فِیۡہَا لَا یَبۡغُوۡنَ عَنۡہَا حِوَلًا﴿۱۰۸﴾
However, those who have accepted faith and did righteous deeds, for them is the hospitality of the orchards of Paradise. They will abide in it forever; they will never want to leave them. (107-108)
قُلۡ لَّوۡ کَانَ الۡبَحۡرُ مِدَادًا لِّکَلِمٰتِ رَبِّیۡ لَنَفِدَ الۡبَحۡرُ قَبۡلَ اَنۡ تَنۡفَدَ کَلِمٰتُ رَبِّیۡ وَ لَوۡ جِئۡنَا بِمِثۡلِہٖ مَدَدًا﴿۱۰۹﴾
[They demand signs.] Tell them [O Prophet!]: "If the sea becomes ink to write down the signs of my Lord, the sea would run dry before the signs of my Lord run out even if We add to it another similar sea." (109)
قُلۡ اِنَّمَاۤ اَنَا بَشَرٌ مِّثۡلُکُمۡ یُوۡحٰۤی اِلَیَّ اَنَّمَاۤ اِلٰـہُکُمۡ اِلٰہٌ وَّاحِدٌۚ فَمَنۡ کَانَ یَرۡجُوۡا لِقَآءَ رَبِّہٖ فَلۡیَعۡمَلۡ عَمَلًا صَالِحًا وَّ لَا یُشۡرِکۡ بِعِبَادَۃِ رَبِّہٖۤ اَحَدًا﴿۱۱۰﴾
Tell them: "[Who do you ask for the signs?] I am also a human being like you. I receive the revelation that your God is only one God. So, he who is hopeful of meeting his Lord should do righteous deeds and not associate anyone with God in worshipping Him." (110)
. Thus one day at His behest the spring of this world will see its autumn. They have become its slave thinking it to be eternal. The fact is that nothing of it will remain.
. In tribal life, besides wealth, sons had extra-ordinary importance. The group that is mentioned earlier is primarily constituted of boys and precisely for this reason people would desire children in abundance.
. Ie., he was not an angel but belonged to jinnkind. This exception clearly shows that when the directive of prostration was given, it included the jinn together with the angels. Since they occupied a sub-status to the angels, they were not mentioned in words.
. Ie., their enemies since the very first day and in spite of seeing their enmity they are giving them this status.
. This sentence expresses both sorrow and amazement and is uttered while not directly addressing them.
. Just as the idolaters of Arabia worshipped angels by regarding them to be daughters of God in a similar way they had also connected the jinn with God and would worship them in various ways. Imam Amin Ahsan Islahi, writes:
... They regarded every mountain and valley to be in charge of a devil and jinn and in order to protect themselves from their evil they would worship them and present offerings to them. Some jinn were considered so dangerous that in order to please them these unfortunate people would even sacrifice their children. They thought that if one of the children was not sacrificed to please one of the jinn, he would consume all of them. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 596)
. The sentence is sarcastic in style. The implication is that God never sought their help in any of His tasks but such is the matter of people that they generously ascribe them to be partners of God as if all the creatures of the heavens and the earth had come into existence by their cooperation.
. The actual word is مَثَل. It refers to things which are stated in the form of parables and through them people have been warned of the realities of the unknown world. Thus "warning" is a consequence of this word. The translation has been done in accordance with this.
. This sentence is said as a generalization but the direction of address is towards the addressees with whom discussion is under progress.
. Ie., as far as proof and reasoning are concerned, nothing more remains to be presented to them. The Qur'an has warned them in various ways and explained everything from several angles. Since they do not intend to believe, they insist that they will only believe when they see the torment. In the words of Imam Amin Ahsan Islahi, the Qur'an wants to bestow on them divine favours but they demand divine torment. What is the remedy for such wretched people! They do not know that when God's torment appears it will not go away after merely giving them a glimpse; it will in fact totally ravish them. So what will they believe in after this?
. Ie., warn people of the good consequences of obedience and evil consequences of disobedience. However, instead of benefitting from this, these foolish people are showing haste for the evil consequences from which God's messenger actually wants to protect them.
. Ie., when they do not find any worthwhile argument to refute the warnings of the Qur'an, they indulge in such frivolous arguments to defeat them as the reason for delay of the torment with which they are being threatened and for what is keeping it from manifesting itself. The word بَاطِل is used in the verse for these baseless arguments.
. Ie., forget that they persistently deserve God's punishment because of what they have done.
. The actual words are: اِنَّا جَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا. . Here before the letter أَن words to the effect من or كراهة are suppressed in accordance with linguistic principles of Arabic. Similarly, on the basis of parallelism, words like أن يسمعوه are suppressed after فِیۡۤ اٰذَانِہِمۡ وَقۡرًا. They have been expressed in the translation.
. This is a reference to the ruined remains of the cities of Madyan, the Thamud, the people of Lot (sws) and the people of Saba'. People of Arabia would pass by them in their journeys.
. The actual word is فَتَی. It means a young lad. It is evident from the way Moses (sws) converses with him that he was not merely his servant; but was more of his student and associate. Viewed thus, its translation as "student" is very appropriate.
. This incident could also have taken place in a dream. Since the dreams and visions of prophets of God are absolutely true (بالحق), it is evident from the Qur'an and the Bible that at times they are narrated the way incidents of real life are narrated. The incident of the night journey is related at the beginning of Surah Bani Isra'il precisely in this manner. However, later in the same surah, the Qur'an has specified that it was a dream shown to the Prophet (sws). Nevertheless, if this incident is thought to have taken place in the real world, then the place where two seas meet can only be near the area where currently the city of Khurtum exists. Here two main tributaries of the river Nile: the White Sea and the Red Sea meet. It has been rightly pointed out by Abu al-A'la al-Mawdudi in his Tafhim al-Qur'an that this can only be the place where two seas meet in the areas where Moses (sws) spent all his life.
. Evident from every word of this sentence is the strong determination and interest Moses (sws) had for this journey. Imam Amin Ahsan Islahi writes:
... Moses (sws) said that either he will reach the place he has been directed to reach where the two seas meet or spend years and years to find that destination. The implication is that only if his associate has the strength to accompany Moses (sws) in this journey should he do so. Otherwise Moses (sws) would depart for this cherished journey with the determination of either finding his destination or losing his life in the process. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 605)
. The word غَدَآء is used ahead for this. This word is not appropriate at all for non-roasted fish or fish that is alive. Hence this is a clear indication that the fish was roasted.
. The actual word is أَرَءَيْتَ. It expresses the hesitation of the speaker. The translation keeps this aspect into consideration.
.These are very elegant words of apology by his associate.
. This incident happened in somewhat the following way: when both reached the place where the two seas met, they stopped to rest near a large rock. When they moved on from that place, the student forgot to take along the fish. When he remembered after a while, he returned to fetch it. As soon as he reached that place, he saw that the fried fish was making its way into the sea writhing on the way. So strange was this spectacle that the student did not disclose it to Moses (sws) thinking that he might get angry.
. It is evident from this that Moses (sws) had been told that his destination was the place where the fish prepared for breakfast would become alive and make its way to the sea. Thus he became very excited when he heard his student say this.
. According to historical narratives, his name is Khidr. The tasks he did as mentioned ahead show that he was probably from among the angels who had met Moses (sws) in the form of a human being and was deputed by God for tasks such as the one that are cited ahead.
. The actual word is: رُشْد. It means "knowledge and wisdom." However, here it means the special knowledge given to him about the secrets of the universe.
. The implication was that the dwellers of the city were so mean that they refused hospitality even though they were asked for it, but why did Moses (sws) set right their wall. Why did he put in hard work for those wretched people without charging them? He could have taken some remuneration for it from which they could have bought some food.
. It is evident from this that the decision to part ways was not taken merely because Moses (sws) was left with no excuse but also because the purpose for which the journey was undertaken had been achieved.
. It is clarified ahead that he did this at the behest of God but here he has ascribed it to himself. This was probably because the directive was to save the ship from being snatched away by the king. As for the plan to realize this purpose, it was Khidr's own. Thus he ascribed it to himself.
. Ie., he was seizing these ships for one of his military campaigns.
. Here too the nature of the directive is similar to the previous one: he had been directed only to kill that boy since he would become a disbeliever. At this, he concluded that this was actually a favour of God to his parents so that the boy was not able to torment them through his rebelliousness. Thus the word used for this is خَشِيْنَا. It is used not in reference to God but in relation to his opinion that he had formed. The reason for using the plural tense is that he was representing the whole group of angels which is deputed various tasks to run the affairs of this universe. Using the plural tense because of belonging to a category is common in our language also.
. The actual words are: فَاَرَادَ رَبُّکَ. This directive was given the way it is cited ahead and he complied with it. Thus it can be seen that here the verb أَرَادَ is used directly for God.
. The implication is that the favour was not done to the mean people who did not even have the courtesy to provide food to a guest. It was in fact done to the orphans so that their treasure was not seized by those mean people in case the wall was razed to the ground and was done because their father was a pious person.
. This incident is a vast treasure trove of wisdom. The principles of instruction regarding patience and contentment that become evident from it are explained by Imam Amin Ahsan Islahi. He writes:
Firstly, whatever happens in this world happens with God's permission and according to His will and planning. Not a particle of this world can move from its place without His permission.
Secondly, God is absolute in wisdom and goodness. Hence none of His intentions are devoid of wisdom and goodness. If He gives respite to advocates of evil, it is not because He likes evil or is helpless before it but because of a greater good. Similarly, if He inflicts the righteous with trials, it is not without a reason. He opens ways of a greater good for them.
Thirdly, the knowledge of human beings has limited access. Hence they cannot find out the wisdom behind every plan of God. All the secrets of His plans and intentions will be known only in the Hereafter. The correct attitude that human beings must follow in this world is to show patience and gratitude on all decisions of God and discharge their obligations. He should also rest assured that the bliss hidden in the trials of today will manifest themselves with splendour tomorrow. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 599)
. The literal meaning of this word is "one having two horns." Here it probably refers to Cyrus, the ancient Persian king. His actual name was Koresh. He was deputed as the governor of a small kingdom Anshan of his father, Cambysess. As soon as he assumed power, he had to face the attack of the ruler of Media. He turned out to be the victor. After this, he embarked upon a series of conquests and within a short time he conquered all the major kingdoms of his times and his own empire gradually spread to both ends (east and west) of the world. It can thus be said that all the civilized world of his time was practically under his sway. Prior to this, no empire was so vast and had such splendour.
He was a pious and just king. In the prophecy of the prophet Isaiah he is called Koresh. This is a slightly changed form of Cyrus which is the Greek pronunciation of the name Khurso. It is said:
This is what the Lordsays to his anointed, to Cyrus, whose right hand I take hold of to subdue nations before him and to strip kings of their armor. (Isaiah, 45:1)
A revelation of the prophet Daniel is cited in the Bible in which he says:
I looked up, and there before me was a ram with two horns, standing beside the canal, and the horns were long. One of the horns was longer than the other but grew up later. I watched the ram as it charged toward the west and the north and the south. No animal could stand against it, and none could rescue from its power.(Daniel, 8:3-4)
Gabriel informed Daniel that the meaning of this revelation was that the two horns refer to two kingdoms of Media and Persia which shall be conquered by the promised king. It is perhaps for this reason that the Jews of Arabia called Cyrus as Dhu al-Qarnayn since he had subjugated both these kingdoms. This "bearer of two horns" was very popular among the Jews because it was his onslaught which finally routed the kingdom of Babylon and liberated the Israelites from its slavery. As a result, it became possible for the Jews to rebuild the Temple and the Bayt al-Maqdis. In the recent past, a statue of Cyrus has been discovered near Pasargadae. It was installed in the times of Ardashir 1. Two horns can be seen jutting out of his crown. It may well be that these two horns also represent what has just been described.
Among his campaigns mentioned ahead, two (the eastern and the western ones) are known in history because his conquests had expanded to Asia Minor and the shores of Syria in the west and to Balkh in the east. However, there is no trace of his northern and southern campaigns in history. Yet the Qur'an mentions them in a very explicit way. Nonetheless, there are certain indications found in their favour as well because according to history Cyrus' empire extended to the Caucasusin the north.
. The verse begins by the word: سَأَتْلُوْا and for "account" the word used is ذِكْر. Deliberation shows that there is an appeal concealed in this. Imam Amin Ahsan Islahi writes:
... The implication is that since they have asked, the Prophet (sws) will narrate a part of his account from which a lesson can be learnt. It is hoped that they will listen intently and benefit from it. The meaning of reminding and learning a lesson found in the word ذِكْرis not concealed from the eyes of those having a literary taste. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 616)
. It is evident from this that in the previous sentence reaching the place where the sun sets in fact means the end of the land expanse. Beyond it was the sea where the sunset appeared as if the sun was drowning in a pond of black mud. It has been called a pond because on the western coast of Asia Minor the Agean sea takes the form of small gulfs. This in other words means that towards the west all the known world of that time had come under the sway of Dhu al-Qarnayan in that campaign. Imam Amin Ahsan Islahi writes:
This is a reference to the first campaign of Cyrus which was launched from his capital city Ecbatana (present day Hamadan). In this campaign, he conquered Media (present day Iraq and Syria)and Lydia (present day Turkey). He defeated Croesus the ruler of Lydia in its capital city Sardis (near Samarna). Crosus had the support of the governments of Babylon, Egypt and Sparta. In this campaign, Cyrus reached as far as the Mediterranean Sea. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 617)
. This is a statement of the authority and power of Dhu al-Qarnayn as portrayed by the situation. It is not necessary that these words be spoken by God. The word قَوْل is used in Arabic in this way as well. The implication is that as a consequence of this conquest God has given him such power and authority that he can do anything with these people. No one can interfere in his jurisdiction. This is similar to what was expressed for Solomon in the following words of verse 39 of Surah Ṣu'ad: فَامۡنُنۡ اَوۡ اَمۡسِکۡ بِغَیۡرِ حِسَابٍ. It certainly does not mean that God had given him the permission to be just or unjust.
. Just as the previous statement was an expression of the situation, this is an expression of what was practically done. In others words, he bore witness to this through his attitude and behaviour. The word قَوْل in سَنَقُوۡلُ لَہٗ مِنۡ اَمۡرِنَا یُسۡرًا is precisely in the same meaning. This verse sheds light on the faith and beliefs of Dhu al-Qarnayn.Imam Amin Ahsan Islahi writes:
Also evident from these verses is that Dhu al-Qarnayn was a righteous king who believed in one God and in the Hereafter. This fact is also corroborated by history. Cyrus lived in the times of Zoroaster and was his follower. In the real teachings of Zoroaster, one can find indications of true belief in one God and in the Hereafter. It is known that like other religions this religion too later went through interpolations and in fact the doctrine of dualism became dominant in it. Dara pays gratitude to Ahwar Mazda (God) in his tablets and regards his kingdom to be a result of His grace and favours. He also prays to God to give him the strength to adhere to the right path. Obviously, this religiosity was transferred to him by Dhu al-Qarnayn. Dhu al-Qarnayn greatly revered the prophets of the Israelites. This reverence also strengthened his religious inclinations. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 619)
. Ie., just as he had reached the western most end of land, similarly he also reached the eastern most expanse of land.
. The implication was that they were totally wild and uncivilized. They did not even make camps for themselves, let alone construct buildings. They lived as nomads in open lands in which there was no obstruction between them and the sun. Historians say that this refers to the wild and uncivilized tribes of Makran, Qandhar and Balkh who in those times had disrupted peace at the eastern borders of Persia. Ultimately, Dhu al-Qarnayn had to sort them out, as a result of which those areas also became part of his empire.
. Ie., it practically happened that after conquering various areas he reached the end of the civilized world of those times and expanded his empire from the west to the east.
. This sentence is similar to what is said to Abraham (sws) in verse 51 of Surah al-Anbiya' thus: وَ لَقَدۡ اٰتَیۡنَاۤ اِبۡرٰہِیۡمَ رُشۡدَہٗ مِنۡ قَبۡلُ وَ کُنَّا بِہٖ عٰلِمِیۡنَ. The implication is that if Dhu al-Qarnayn reached such heights, it was because he had the ability. He had a grand empire and he was fully equipped with the acumen needed to govern such an empire. At the same time, he also had the moral traits which a caring and considerate king should have. God fully knew these noble traits of his.
. This is a mention of the third expedition. He did not face any resistance in it. Perhaps because of this reason, historians do not mention this campaign. However, they do say that after the conquest of Babylon he embarked on a journey towards the south east. It can be estimated from this that his destination probably was towards Turkistan in the Caspian sea.
. It is mentioned ahead that beyond these two mountains was the area of Gog and Magog. Hence this can only mean that they refer to the mountain range which lies are between Caspian sea and the Black sea.
. Ie., their language was alien to Dhu al-Qarnayn and his companions. The reason for this perhaps was that they were confined to their own territory and had no connection with others who lived outside their territory.
. Both of them are from the progeny of Noah's son Japeth which inhabits the northern areas of Asia. In the scripture of Ezekiel, they are introduced as the rulers of Rosh, Meshek and Tobal. Ezekiel says:
The word of the Lordcame to me:Son of man, set your face against Gog, of the land of Magog, the chief prince of Rosh, Meshek and Tubal; prophesy against him. (Ezekiel, 38, 1-2)
Son of man, prophesy against Gog and say: This is what the Sovereign Lordsays: I am against you, Gog, chief prince ofMeshek and Tubal.I will turn you around and drag you along. I will bring you from the far north and send you against the mountains of Israel.(Ezekiel, 39, 1-2)
. They were wild tribes of those times and since ancient times would attack civilized territories to plunder them. They would attack Persia through Turkistan and through the pass of the Caucasus mountains just mentioned.
.The actual word is خَيْر. It contains a reference to two things: one that it is sufficient and the other that it is very pure. It has no adulteration of looted wealth in it.
. Remnants of such an ancient wall are found in the Darial pass of the Caucasus mountain range. Explorers mention it in their travelogues. This wall was 50 miles long, 29 feet high and 10 feet wide. Imam Amin Ahsan Islahi writes:
... It is mentioned in historical narratives that the Abbasid caliph Wathiq deputed a team of 50 people to research about this wall. This team was able to locate it. People ascribe this wall to DarialNaushayrwan but evidence is more in favour of Cyrus building it. For example, this much has been verified that the northern border of Cyrus' empire extended to the Caucasus mountains. Conquering such a vast area could only have been possible when it had been militarily attacked. Even today a city and a river by the name of Koresh exists in the Caucasus mountains. The iron wall is called Gorgan which is an altered version of Koresh. This wall has been built with metal between two mountains and its lower part has an outlet for rain water. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 621)
.The actual words are: سَاوٰی بَیۡنَ الصَّدَفَیۡنِ. The word صَدَف means a cover (khawl) and vacuum. Here it is used in the dual form in order to point to both its edges.
. Here the Qur'an has very nicely connected the incident of Dhu al-Qarnayn with the subject of the surah. The implication is that like mean people he did not say that this is an abiding feat of his; on the contrary, he very humbly ascribed it to His Lord's mercy and favour. Imam Amin Ahsan Islahi writes:
Earlier readers have seen in the parable of two people that when conceited people of this worldenter the lush orchard of their success, they inebriatingly say:مَا أَظُنُّ أَن تَبِيدَ هَٰذِهِ أَبَدًا (I cannot even imagine that this orchard will ever be destroyed). After this, the mentality of a grateful servant of God is referred to: he thanks God for the greatest of his achievements and keeps in remembrance the certain promise of the Hereafter. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 622)
. I.e., on the day the promise of God manifests itself. Earlier the statement of Dhu al-Qarnayn has been cited that after seeing the grand wall he had constructed he had said that when the promise of his Lord manifests itself, he will raze it to ground. Here the Qur'an has coordinated the discourse to this statement and one can see how eloquently it has done this.
. This is a portrayal of the time when God and Magog will come out of their territories and attack people from every high ground. It has been mentioned earlier that they are from the progeny of Japheth, one of Noah's sons and that their real place of origin is Central Asia. Verse 96 of Surah al-Anbiya' mentions their attack. There it is clearly stated that the Day of Judgement will emerge from this global onslaught of theirs. Viewed thus, it is as if the onslaught of Gog and Magog and the the Hereafter are events of the same day.
. The word جَمْعًا refers to the fact that no one will be able to escape this fate. The small and the big, the common man and the scholar, the worshippers and the worshipped all shall be seized by it.
. Ie., the Hell they were reminded of and were not able to see it with their eyes of intellect, they will now see it with their physical eyes.
.Make their guardian so that they are able to liberate themselves from God's grasp because of their recommendation.
. This is stated to assure them that they will never get bored in God's Paradise. Everyday a new world of interest activity will open for them in which they will keep rising in ranks and will keep receiving new and novel favours.
. The actual word is: كَلِمَات. It is the pural of كَلِمَة which means "word." However, here it refers to the wonders of providence which we continue to observe in the world within us and in the one around us.