Surah al-Shu‘ara’ (2/2)

Surah al-Shu‘ara’ (2/2)

کَذَّبَتۡ قَوۡمُ نُوۡحِۣ الۡمُرۡسَلِیۡنَ ﴿۱۰۵﴾ۚۖ اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ نُوۡحٌ اَلَا تَتَّقُوۡنَ ﴿۱۰۶﴾ۚ اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ ﴿۱۰۷﴾ۙ فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۰۸﴾ۚ وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ ﴿۱۰۹﴾ۚ فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۱۰﴾ؕ قَالُوۡۤا اَنُؤۡمِنُ لَکَ وَ اتَّبَعَکَ الۡاَرۡذَلُوۡنَ ﴿۱۱۱﴾ؕ قَالَ وَ مَا عِلۡمِیۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ ﴿۱۱۲﴾ۚ اِنۡ حِسَابُہُمۡ اِلَّا عَلٰی رَبِّیۡ لَوۡ تَشۡعُرُوۡنَ ﴿۱۱۳﴾ۚ وَ مَاۤ اَنَا بِطَارِدِ الۡمُؤۡمِنِیۡنَ ﴿۱۱۴﴾ۚ اِنۡ اَنَا اِلَّا نَذِیۡرٌ مُّبِیۡنٌ ﴿۱۱۵﴾ؕ The nation of Noah also similarly denied the messengers[63] when their brother[64] Noah said to them: "Are you not afraid?[65] I am for you a trusted messenger.[66] So, fear God and obey me. I do not ask you for any recompense on this. My recompense rests with the Lord of the worlds. So, fear God and obey me." They replied: "Should we believe in you even though the lowly are following you."[67] Noah replied: "What do I know of what they have been doing? Their account rests with my Lord if you want to understand.[68] [At this time, they have taken the initiative to profess faith in me] and I am not going to drive away these believers [to please you]. I am only an open warner."[69] (105-115) قَالُوۡا لَئِنۡ لَّمۡ تَنۡتَہِ یٰنُوۡحُ لَتَکُوۡنَنَّ مِنَ الۡمَرۡجُوۡمِیۡنَ ﴿۱۱۶﴾ؕ At this, they said: "Noah! If you do not desist, you will surely be stoned to death."[70] (116) قَالَ رَبِّ اِنَّ قَوۡمِیۡ کَذَّبُوۡنِ ﴿۱۱۷﴾ۚۖ فَافۡتَحۡ بَیۡنِیۡ وَ بَیۡنَہُمۡ فَتۡحًا وَّ نَجِّنِیۡ وَ مَنۡ مَّعِیَ مِنَ الۡمُؤۡمِنِیۡنَ ﴿۱۱۸﴾ فَاَنۡجَیۡنٰہُ وَ مَنۡ مَّعَہٗ فِی الۡفُلۡکِ الۡمَشۡحُوۡنِ ﴿۱۱۹﴾ۚ ثُمَّ اَغۡرَقۡنَا بَعۡدُ الۡبٰقِیۡنَ ﴿۱۲۰﴾ؕ [Ultimately,] Noah prayed: "Lord! My nation has rejected me; so, now deliver a decisive judgement between me and them,[71] and deliver me and the believers who are with me." Thus, We saved him and his companions in a laden ship[72] and all the rest We drowned after that. (117-120) اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۱۲۱﴾ وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿۱۲۲﴾ There is surely a great sign in this, but most of them are not going to believe. And your Lord, without any doubt, is mighty and very merciful.[73] (121-122) کَذَّبَتۡ عَادُۨ الۡمُرۡسَلِیۡنَ ﴿۱۲۳﴾ۚۖ اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ ہُوۡدٌ اَلَا تَتَّقُوۡنَ ﴿۱۲۴﴾ۚ اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ ﴿۱۲۵﴾ۙ فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۲۶﴾ۚ وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ ﴿۱۲۷﴾ؕ In a similar way, the 'Ād[74] denied the messengers[75] when their brother Hud said to them: "Are you not afraid? I am a trusted messenger for you. So, fear God and obey me. I do not ask for any recompense from you. My recompense rests with God.[76] (123-127) اَتَبۡنُوۡنَ بِکُلِّ رِیۡعٍ اٰیَۃً تَعۡبَثُوۡنَ ﴿۱۲۸﴾وَ تَتَّخِذُوۡنَ مَصَانِعَ لَعَلَّکُمۡ تَخۡلُدُوۡنَ ﴿۱۲۹﴾ۚ وَ اِذَا بَطَشۡتُمۡ بَطَشۡتُمۡ جَبَّارِیۡنَ ﴿۱۳۰﴾ۚفَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۳۱﴾ۚ وَ اتَّقُوا الَّذِیۡۤ اَمَدَّکُمۡ بِمَا تَعۡلَمُوۡنَ ﴿۱۳۲﴾ۚ اَمَدَّکُمۡ بِاَنۡعَامٍ وَّ بَنِیۡنَ ﴿۱۳۳﴾ۚۙ وَ جَنّٰتٍ وَّ عُیُوۡنٍ ﴿۱۳۴﴾ۚ اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ ﴿۱۳۵﴾ؕ [What is the matter with you?] Will you keep building memorials on every high ground? And constructing large palaces as if you have to live forever?[77] And when you get hold of someone you will do it as tyrants do?[78] So, fear God and obey me. Fear Him Who has given you things which you know very well. He has given you animals, sons, orchards and fountains. In reality, [because of your misdeeds] I fear for you the torment of a horrible day.[79] (128-135) قَالُوۡا سَوَآءٌ عَلَیۡنَاۤ اَوَ عَظۡتَ اَمۡ لَمۡ تَکُنۡ مِّنَ الۡوٰعِظِیۡنَ ﴿۱۳۶﴾ۙ اِنۡ ہٰذَاۤ اِلَّا خُلُقُ الۡاَوَّلِیۡنَ ﴿۱۳۷﴾ۙ وَ مَا نَحۡنُ بِمُعَذَّبِیۡنَ ﴿۱۳۸﴾ۚ فَکَذَّبُوۡہُ فَاَہۡلَکۡنٰہُمۡ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۱۳۹﴾ وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿۱۴۰﴾ They replied: "It is equal for us whether you advise us or do not be among those who advise." Nothing at all! [whatever you are saying,] same was the habit of your predecessors: [These are mere threats of yours.] No torment is going to visit us at all[80] Finally, they rejected him; then We destroyed them as well. Indeed, there is a great sign in this, but most of them are not going to believe. And your Lord, without any doubt, is mighty and very merciful.[81] (136-140) کَذَّبَتۡ ثَمُوۡدُ الۡمُرۡسَلِیۡنَ ﴿۱۴۱﴾ۚۖ اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ صٰلِحٌ اَلَا تَتَّقُوۡنَ ﴿۱۴۲﴾ۚ اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ ﴿۱۴۳﴾ۙ فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۴۴﴾ۚ وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ ﴿۱۴۵﴾ؕ The Thamud[82] also denied the messengers when their brother Ṣalih said to them: "Are you not afraid? I am for you a trusted messenger. Hence, fear God and obey me. I do not ask for any recompense from you. My recompense rests with God." (141-145) اَتُتۡرَکُوۡنَ فِیۡ مَا ہٰہُنَاۤ اٰمِنِیۡنَ ﴿۱۴۶﴾ۙ فِیۡ جَنّٰتٍ وَّ عُیُوۡنٍ ﴿۱۴۷﴾ۙ وَّ زُرُوۡعٍ وَّ نَخۡلٍ طَلۡعُہَا ہَضِیۡمٌ ﴿۱۴۸﴾ۚ وَ تَنۡحِتُوۡنَ مِنَ الۡجِبَالِ بُیُوۡتًا فٰرِہِیۡنَ ﴿۱۴۹﴾ۚ فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۵۰﴾ۚ وَ لَا تُطِیۡعُوۡۤا اَمۡرَ الۡمُسۡرِفِیۡنَ ﴿۱۵۱﴾ۙ الَّذِیۡنَ یُفۡسِدُوۡنَ فِی الۡاَرۡضِ وَ لَا یُصۡلِحُوۡنَ ﴿۱۵۲﴾ [What do you think?] Will you be allowed to remain in peace among these favours which [you have] here? Amid orchards, springs, cultivated lands and date palms whose bunches are closely-knit?[83] And digging mountains express pride [in this way] happily building houses?[84] So, fear God and obey me and do not listen to these who exceed limits who spread disorder in the land[85] and do not mend its affairs.[86] (146-152) قَالُوۡۤا اِنَّمَاۤ اَنۡتَ مِنَ الۡمُسَحَّرِیۡنَ ﴿۱۵۳﴾ۚ مَاۤ اَنۡتَ اِلَّا بَشَرٌ مِّثۡلُنَا ۚۖ فَاۡتِ بِاٰیَۃٍ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ ﴿۱۵۴﴾ They said: "Nothing! Someone has cast a spell on you [which has ravaged your intellect]. You are but a human like us. So, bring a sign if you are truthful." (153-154) قَالَ ہٰذِہٖ نَاقَۃٌ لَّہَا شِرۡبٌ وَّ لَکُمۡ شِرۡبُ یَوۡمٍ مَّعۡلُوۡمٍ ﴿۱۵۵﴾ۚ وَ لَا تَمَسُّوۡہَا بِسُوۡٓءٍ فَیَاۡخُذَکُمۡ عَذَابُ یَوۡمٍ عَظِیۡمٍ ﴿۱۵۶﴾ فَعَقَرُوۡہَا فَاَصۡبَحُوۡا نٰدِمِیۡنَ ﴿۱۵۷﴾ۙ فَاَخَذَہُمُ الۡعَذَابُ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۱۵۸﴾ وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿۱۵۹﴾ Ṣalih said: "This is a she-camel.[87] One day, it will be her turn to drink water and another turn of a fixed day is for you.[88] And [listen] do not touch it with any evil intention otherwise the torment of a horrible day will seize you.[89] Even then, they hamstrung her.[90] So, they were left to regret it and finally the torment overtook them.[91] Indeed, there is a great sign in this, but most of them are not going to believe. And your Lord, without any doubt, is mighty and very merciful.[92] (155-159) کَذَّبَتۡ قَوۡمُ لُوۡطِۣ الۡمُرۡسَلِیۡنَ ﴿۱۶۰﴾ۚۖ اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ لُوۡطٌ اَلَا تَتَّقُوۡنَ ﴿۱۶۱﴾ۚ اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ ﴿۱۶۲﴾ۙ فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۶۳﴾ۚ وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ ﴿۱۶۴﴾ؕ The nation of Lot[93] also denied the messengers when their brother Lot said to them: "Do you not fear? I am a trusted messenger for you. So, fear God and obey me. I do not ask for any recompense from you. My recompense rests with God." (160-164) اَتَاۡتُوۡنَ الذُّکۡرَانَ مِنَ الۡعٰلَمِیۡنَ ﴿۱۶۵﴾ۙ وَ تَذَرُوۡنَ مَا خَلَقَ لَکُمۡ رَبُّکُمۡ مِّنۡ اَزۡوَاجِکُمۡ ؕ بَلۡ اَنۡتُمۡ قَوۡمٌ عٰدُوۡنَ ﴿۱۶۶﴾ [Servants of God! For your sexual desires,] do you go to men among people of the world and leave the wives which your Lord has created for you?[94] No [this is not something trivial] in fact, you are a people who have crossed the limits." (165-166) قَالُوۡا لَئِنۡ لَّمۡ تَنۡتَہِ یٰلُوۡطُ لَتَکُوۡنَنَّ مِنَ الۡمُخۡرَجِیۡنَ ﴿۱۶۷﴾ They replied: "Lot! If you do not desist [from saying such things] you will definitely be expelled from here."[95] (167) قَالَ اِنِّیۡ لِعَمَلِکُمۡ مِّنَ الۡقَالِیۡنَ ﴿۱۶۸﴾ؕ رَبِّ نَجِّنِیۡ وَ اَہۡلِیۡ مِمَّا یَعۡمَلُوۡنَ ﴿۱۶۹﴾ فَنَجَّیۡنٰہُ وَاَہۡلَہٗۤ اَجۡمَعِیۡنَ ﴿۱۷۰﴾ۙ اِلَّا عَجُوۡزًا فِی الۡغٰبِرِیۡنَ ﴿۱۷۱﴾ۚ ثُمَّ دَمَّرۡنَا الۡاٰخَرِیۡنَ ﴿۱۷۲﴾ۚ وَ اَمۡطَرۡنَا عَلَیۡہِمۡ مَّطَرًا ۚ فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ ﴿۱۷۳﴾ Lot replied: "[No worries;] I am from among those who are very averse to what you do."[96] [He then prayed:] "Lord! Deliver me and my family from the consequences[97] of what they are doing."[98] So, We delivered him and his family except for an old woman[99] who remained with those who were left behind. Then We destroyed [her and] all others and let loose a horrific storm [of stones] on them.[100] So, what evil was the rain that was unleashed on them who were warned! (168-173) اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۱۷۴﴾ وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿۱۷۵﴾ Indeed, there is a great sign in this, but most of them are not going to believe. And your Lord, without any doubt, is mighty and very merciful.[101] (174-175) کَذَّبَ اَصۡحٰبُ لۡـَٔـیۡکَۃِ الۡمُرۡسَلِیۡنَ ﴿۱۷۶﴾ۚۖ اِذۡ قَالَ لَہُمۡ شُعَیۡبٌ اَلَا تَتَّقُوۡنَ ﴿۱۷۷﴾ۚ اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ ﴿۱۷۸﴾ۙ فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۷۹﴾ۚ وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ ﴿۱۸۰﴾ؕ In a similar way, the Dwellers of the Forest[102] also denied the messengers when Shu'ayb said to them: "Do you not fear? I am a trusted messenger for you. So, fear God and obey me. I do not ask for any recompense from you. My recompense rests with the Lord of the worlds." (176-180) اَوۡفُوا الۡکَیۡلَ وَ لَا تَکُوۡنُوۡا مِنَ الۡمُخۡسِرِیۡنَ ﴿۱۸۱﴾ۚ وَ زِنُوۡا بِالۡقِسۡطَاسِ الۡمُسۡتَقِیۡمِ ﴿۱۸۲﴾ۚوَ لَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَہُمۡ وَ لَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ ﴿۱۸۳﴾ۚ وَ اتَّقُوا الَّذِیۡ خَلَقَکُمۡ وَ الۡجِبِلَّۃَ الۡاَوَّلِیۡنَ ﴿۱۸۴﴾ؕ [I say to you:] "Measure fully and do not inflict loss on anyone and weigh with the correct scale and do not give things to people while lessening them.[103] And do not go after spreading disorder in the land and fear [the God] Who has created you and the generations before you as well." (181-184) قَالُوۡۤا اِنَّمَاۤ اَنۡتَ مِنَ الۡمُسَحَّرِیۡنَ ﴿۱۸۵﴾ۙ وَ مَاۤ اَنۡتَ اِلَّا بَشَرٌ مِّثۡلُنَا وَ اِنۡ نَّظُنُّکَ لَمِنَ الۡکٰذِبِیۡنَ ﴿۱۸۶﴾ۚ They replied: "Nothing! Someone has cast a heavy spell on you [that has wrecked your intellect] and also that you are a mortal like us and we think that you are an absolute liar. (185-186) فَاَسۡقِطۡ عَلَیۡنَا کِسَفًا مِّنَ السَّمَآءِ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ ﴿۱۸۷﴾ؕ قَالَ رَبِّیۡۤ اَعۡلَمُ بِمَا تَعۡمَلُوۡنَ ﴿۱۸۸﴾ فَکَذَّبُوۡہُ فَاَخَذَہُمۡ عَذَابُ یَوۡمِ الظُّلَّۃِ ؕ اِنَّہٗ کَانَ عَذَابَ یَوۡمٍ عَظِیۡمٍ ﴿۱۸۹﴾ So, if you are truthful, drop some piece on us from the sky."[104] Shu'ayb said: "My Lord knows full well what you are doing."[105] Finally, they rejected him; so, the punishment of the day of the canopy seized them[106] and no doubt it was the punishment of a horrible day. (187-189) اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۱۹۰﴾ وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿۱۹۱﴾ Indeed, there is a great sign in this, but most of them are not going to believe. And your Lord, without any doubt, is mighty and very merciful.[107] (190-191) وَ اِنَّہٗ لَتَنۡزِیۡلُ رَبِّ الۡعٰلَمِیۡنَ ﴿۱۹۲﴾ؕ نَزَلَ بِہِ الرُّوۡحُ الۡاَمِیۡنُ ﴿۱۹۳﴾ۙ عَلٰی قَلۡبِکَ لِتَکُوۡنَ مِنَ الۡمُنۡذِرِیۡنَ ﴿۱۹۴﴾ بِلِسَانٍ عَرَبِیٍّ مُّبِیۡنٍ ﴿۱۹۵﴾ؕ وَ اِنَّہٗ لَفِیۡ زُبُرِ الۡاَوَّلِیۡنَ ﴿۱۹۶﴾ اَوَ لَمۡ یَکُنۡ لَّہُمۡ اٰیَۃً اَنۡ یَّعۡلَمَہٗ عُلَمٰٓؤُا بَنِیۡۤ اِسۡرَآءِیۡلَ ﴿۱۹۷﴾ؕ [These are the accounts of the earlier people. The disbelievers of this book are also saying the same thing. So, rest assured] there is no doubt that this word[108] has been revealed in a very elaborate manner by the Lord of the worlds. The Trusted Spirit[109] has brought it down to your heart[110] so that you also become a warner like other prophets, in very lucid Arabic – and it is also mentioned in earlier scriptures.[111] Is this not a sign for these people that the scholars of the Israelites know it? (192-197) وَ لَوۡ نَزَّلۡنٰہُ عَلٰی بَعۡضِ الۡاَعۡجَمِیۡنَ ﴿۱۹۸﴾ۙ فَقَرَاَہٗ عَلَیۡہِمۡ مَّا کَانُوۡا بِہٖ مُؤۡمِنِیۡنَ ﴿۱۹۹﴾ؕ کَذٰلِکَ سَلَکۡنٰہُ فِیۡ قُلُوۡبِ الۡمُجۡرِمِیۡنَ ﴿۲۰۰﴾ؕ لَا یُؤۡمِنُوۡنَ بِہٖ حَتّٰی یَرَوُا الۡعَذَابَ الۡاَلِیۡمَ ﴿۲۰۱﴾ۙ فَیَاۡتِیَہُمۡ بَغۡتَۃً وَّ ہُمۡ لَا یَشۡعُرُوۡنَ ﴿۲۰۲﴾ۙ فَیَقُوۡلُوۡا ہَلۡ نَحۡنُ مُنۡظَرُوۡنَ ﴿۲۰۳﴾ؕ [Even now, they are not believing] and had We revealed it to a non-Arab; then he would have read it out to them, even then they would not have accepted faith. In this way, We have made it pass in the hearts of these wrongdoers.[112] They will not believe in it until they see the painful torment that it may come suddenly to them and they are not even aware of it. Then, at that time, they will say: "Will we get some respite?" (198-203) اَفَبِعَذَابِنَا یَسۡتَعۡجِلُوۡنَ ﴿۲۰۴﴾ اَفَرَءَیۡتَ اِنۡ مَّتَّعۡنٰہُمۡ سِنِیۡنَ ﴿۲۰۵﴾ۙ ثُمَّ جَآءَہُمۡ مَّا کَانُوۡا یُوۡعَدُوۡنَ ﴿۲۰۶﴾ۙ مَاۤ اَغۡنٰی عَنۡہُمۡ مَّا کَانُوۡا یُمَتَّعُوۡنَ ﴿۲۰۷﴾ؕ So, are they are asking to hasten Our torment? Just see if We [do not send down that torment and] let them live in ease for some more years [like this]. Then that torment comes with which they are being threatened, then what good will this reprieve be to them?[113] (204-207) وَ مَاۤ اَہۡلَکۡنَا مِنۡ قَرۡیَۃٍ اِلَّا لَہَا مُنۡذِرُوۡنَ ﴿۲۰۸﴾٭ۖۛ ذِکۡرٰی ۟ۛ وَ مَا کُنَّا ظٰلِمِیۡنَ ﴿۲۰۹﴾ [They should know that this respite is for conclusive communication of the truth to them]. We have never destroyed a city unless first warners have come for it to remind [them]. And We are not unjust that We destroy them without this. (208-209) وَ مَا تَنَزَّلَتۡ بِہِ الشَّیٰطِیۡنُ ﴿۲۱۰﴾ وَ مَا یَنۡۢبَغِیۡ لَہُمۡ وَ مَا یَسۡتَطِیۡعُوۡنَ ﴿۲۱۱﴾ؕ اِنَّہُمۡ عَنِ السَّمۡعِ لَمَعۡزُوۡلُوۡنَ ﴿۲۱۲﴾ؕ [This Book is a revelation from God. Pay heed to it.] Devils have not brought it down. Neither is it worthy of them nor can they do this. In reality, they are kept far away even to eavesdrop.[114] (210-212) فَلَا تَدۡعُ مَعَ اللّٰہِ اِلٰـہًا اٰخَرَ فَتَکُوۡنَ مِنَ الۡمُعَذَّبِیۡنَ ﴿۲۱۳﴾ۚ وَ اَنۡذِرۡ عَشِیۡرَتَکَ الۡاَقۡرَبِیۡنَ ﴿۲۱۴﴾ۙ وَ اخۡفِضۡ جَنَاحَکَ لِمَنِ اتَّبَعَکَ مِنَ الۡمُؤۡمِنِیۡنَ ﴿۲۱۵﴾ۚ [O Prophet! These people are about to be punished]; thus, do not call upon anyone besides God so that you too become worthy of punishment,[115] and warn your near ones of kin of it also[116] and lower your wings of affection on the believers who have followed you.[117] (213-215) فَاِنۡ عَصَوۡکَ فَقُلۡ اِنِّیۡ بَرِیۡٓءٌ مِّمَّا تَعۡمَلُوۡنَ ﴿۲۱۶﴾ۚ وَ تَوَکَّلۡ عَلَی الۡعَزِیۡزِ الرَّحِیۡمِ ﴿۲۱۷﴾ۙ الَّذِیۡ یَرٰىکَ حِیۡنَ تَقُوۡمُ ﴿۲۱۸﴾ۙ وَ تَقَلُّبَکَ فِی السّٰجِدِیۡنَ ﴿۲۱۹﴾ اِنَّہٗ ہُوَ السَّمِیۡعُ الۡعَلِیۡمُ ﴿۲۲۰﴾ However, if these people of your family do not obey you [in spite of this], then tell them clearly: "I am acquitted from whatever you are doing," and [in this phase of your preaching[118]] trust the mighty and the merciful Who sees you when you get up for tahajjud at night and among those who prostrate, observes your coming and going.[119] Indeed, He hears and knows all. (216-220) ہَلۡ اُنَبِّئُکُمۡ عَلٰی مَنۡ تَنَزَّلُ الشَّیٰطِیۡنُ ﴿۲۲۱﴾ؕ تَنَزَّلُ عَلٰی کُلِّ اَفَّاکٍ اَثِیۡمٍ ﴿۲۲۲﴾ۙ یُّلۡقُوۡنَ السَّمۡعَ وَ اَکۡثَرُہُمۡ کٰذِبُوۡنَ ﴿۲۲۳﴾ؕ [People! This is that pure person about whom you say that devils descend upon him]. Should I tell you on whom the devils descend? They descend on every lying wretched person. They intently try to hear [them that they are listening something from the unseen world[120]] but most of them are liars.[121] (221-223) وَ الشُّعَرَآءُ یَتَّبِعُہُمُ الۡغَاوٗنَ ﴿۲۲۴﴾ؕ اَلَمۡ تَرَ اَنَّہُمۡ فِیۡ کُلِّ وَادٍ یَّہِیۡمُوۡنَ ﴿۲۲۵﴾ۙ وَ اَنَّہُمۡ یَقُوۡلُوۡنَ مَا لَا یَفۡعَلُوۡنَ ﴿۲۲۶﴾ۙ اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَ ذَکَرُوا اللّٰہَ کَثِیۡرًا وَّ انۡتَصَرُوۡا مِنۡۢ بَعۡدِ مَا ظُلِمُوۡا ؕ وَ سَیَعۡلَمُ الَّذِیۡنَ ظَلَمُوۡۤا اَیَّ مُنۡقَلَبٍ یَّنۡقَلِبُوۡنَ ﴿۲۲۷﴾ [And say that he is also like a poet[122] whereas] the deviant follow the poets.[123] Do you not see that they wander in every valley[124] and do not practice what they preach?[125] Only they are an exception to it who accepted faith and who did righteous deeds and remembered God abundantly and sought revenge only when they were oppressed[126] – these oppressors, they will soon know what their abode would be. (224-227) Kuala Lumpur 21st October 2013 _____________________________ [63]. They had only denied one messenger; but they would have adopted the same attitude with any other messenger as they did with Noah (sws). For this reason, the word مُرْسَلِيْنَ is used in the plural in the verse. It expresses the severity and intensity of the crime: when they denied one messenger, it is as if they denied all. [64]. Noah (sws) was not stranger to them. For only the life and circumstances of a stranger are unkown and one can have a pretext to reject his message regarding him to be a liar and a fabricator. On the contrary, he was a member of their nation and their brother. This reference is given here to direct attention to this reality. [65]. Ie., are they not afraid of the fate which awaits them as a result of showing rebelliousness to God? [66]. The word اَمِيْن expresses the fact that he is not a fabricator but God's messenger who is honestly delivering to them what he was entrusted with. [67]. This argument shows that the rebellious people of his nation in fact had nothing to say to reject the message of Noah (sws). Just to appease their haughtiness, they invented this excuse. Their moral degradation is evident from this. It is evident from other instances in the Qur'an that the addressees who were being narrated this account too were of similar character: in response to the message of Prophet Muhammad (sws), they too would say: "Why should we nobles sit with these lowly people who have become your companions by accepting faith?" [68]. This is a very subtle answer. The implication is that before this whether their deeds were noble or lowly, it was no conern of his. That was their past and their accountability rests with their Lord. The Prophet (sws) has judged them from their present and observed that they have submitted themselves to the truth whereas his addressees have denied it. And it is a fact that the decency or meanness of a person depends on his attitude and deeds. [69]. Ie., the Prophet's responsibility is to warn and he has fulfilled this responsibility. He has not been sent to hear their conditionalities of accepting faith. So, if they do not believe, it is their responsibility and the Prophet is not liable to God for them. [70]. It is evident from these words that they had threatened Noah (sws) with this fate earlier as well but he totally ignored them. Thus with full respsonsibility they reiterated that now this should not be considered a threat; they were definitely not going to do it. [71]. This is a mention of the same judgement which is delivered after messengers of God conclusively deliver their truth to their nation and as a result of which the forces of truth attain a clear victory. [72]. It is called "laden" because all the things which needed to be saved had been placed in it. [73]. This is the same repetitive verse that has occured earlier. [74]. The 'Ād are an ancient nation of the Arabs. They belonged to the semitic race and inhabited the area of Ahqaf which lies between Ḥijaz and Yemen in the south west of al-Rub' al-Khali. They are proverbial in Arab literature for their ancient origin as well as for their splendour and majesty. Hud (sws) was one of their people and was sent to them as a messenger. [75]. The reason, for which it is said that denying one messenger is like denying all messengers, is stated in verse 159 earlier. [76]. This is an earnest appeal by Hud to his nation. Its implication is that whatever he is giving them is without any remuneration. He is not asking for any charge so as not to burden them and hence they are trying evade and escape it. [77]. The actual words are: لَعَلَّكُمْ تَخْلُدُوْنَ. Here the word لَعَلَّكُمْ means "as if," and in eloquent Arabic it occurs in this meaning as well. The attitude which is condemned in the verse is evident from these words and from the word تَعْبَثُوْنَ earlier. It means that while ignoring the requisites of faith in God and the Hereafter they were constructing buildings without any cultural, social or economic need. The necessary consequence of this was that while the poor did not even have ordinary shelters, towering minarets and monuments of wood and iron were built every day on the face of God's earth. Their purpose was nothing but to show off and to express superiority. Whether this attitude is found in individual lives or in collective ones, it is condemnable nevertheless and shows that the whole society has become infected. In a sound society needs should always supercede luxuries and all sections of the society should benefit from development works in a very balanced way. [78]. Ie., if they wage war it will not be to root our evil and anarchy but to express their might and majesty and to subjugate others. This, obviously, is a very clear instance of spreading disorder in the land, which cannot be perpetrated by those who fear God. [79]. After reminding them with great earnestness and solemnity and directing their attention to the uncountable favours of God, here at the end Hud (sws) has warned them he is contemplating a horrible torment hovering over their heads. This is because after conclusive communication of the truth, a torment necessarily visits a nation. [80]. In response to the earnest appeal of Hud (sws) this is an expression of their utter and extreme hard-heartedness which can be seen in these sarcastic sentences. The implication is that he should stop preaching; they do not need his advice; adherents to morals and religion have sounded such threats earlier as well; however, neither have they materialized earlier nor will do so now. [81]. In order to assure the Prophet (sws) and to severely warn his addressees as before, this section of verses also ends on the repetitive verse. [82]. These are from the remnants of the 'Ād. For this reason, they are also called the second 'Ād. Among the ancient nations of Arabia, this is the second nation which achieved extraordinary fame after the 'Ād. They inhabited the land of al-Ḥijr which was in the north west of Arabia. [83]. This is an expression of the affluence and prosperity endowed to it by God, and like most nations of the world, the affluence and prosperity became a reason for its negligence, rebelliouness and indifference to God. To express their fortune, parts of an orchard are cited and it was the same type of orchard which the Arabs liked: there were pomegranates and grapes in it and streams flowed below it; in the centre, plants providing food were be cultivated and on the borders tall date-palms planted very adjacent to one another. Ṣalih directed their attention to that orchard and its luxuriance and warned them that those things were not eternal; one day they would whither away; similarly, they too would be held accountable by the Almighty Who had blessed them with all those favours. Imam Amin Ahsan Islahi writes: ... Every favour necessitates gratitude to the one who grants it and an essential requisite of gratitude is that a person always remain vigilant lest he fail to discharge his obligation to some favour. A favour is not anyone's right. It has been entrusted to people by its giver. For this reason, the more a person is entrusted with favours, the more he should be worried and vigilant about them. If a person sleeps over a favour he receives thinking that it was his right and he was born to enjoy it, then he is a very foolish person. (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 542) [84]. The extent of mastery these people had attained in carving out houses from mountains can be seen even today in Mada'in Ṣalih. These signs are spread over thousands of hectares of land and are almost the same as the ones found in India at Alvera and Aajinta and some other places. The word فَارِهِيْنَ in the verse needs to be noted. It brings out another aspect of the mentality that was mentioned earlier by the word آمِنِيْنَ: they were engrossed in their feeling of superiority totally oblivious of the consequences of their attitude. In reality, it is this approach which makes construction and development a sore issue in a society. Otherwise material advancement is no crime nor do sky-scrapers necessarily testify to some disorder in it. If they are built at the right time then like صَرْحٌ مُّمَرَّدٌ مِّن قَوَارِيرَ of Solomon (sws) become a means of distinguishing good and evil a means to the comprehension of God. [85]. This refers to the same attitude which was mentioned earlier by the words: وَإِذَا بَطَشْتُم بَطَشْتُمْ جَبَّارِينَ. [86]. Ie., they do not urge people there to do good and not stop others from usurping rights and committing excesses against them. This is the same obligation which the Qur'an calls amr bi al-ma'ruf and nahi 'an al-munkar. [87]. Ie., a she-camel which Ṣalih had nominated. At another instance, it is specified that it was nominated after devoting it to God [88]. It is evident from this that there was only one well from which animals would drink water. Thus this restriction created a very severe trial for the people of his nation. [89]. The implication is that the she-camel is a sign of God's torment. If they harm her, their respite will end. After this, nothing will be able to stop the wrath of God entering their cities. [90]. Though it was one of their rebellious leaders who had committed the crime of slaying the she-camel, the Qur'an has ascribed it to the whole nation. This is because the rest of the rebellious lot were also in its favour. [91]. This was a benchmark to judge the rebelliousness of a nation. Its killing made it clear that those people did not deserve any more reprieve. Thus the directive of torment was given and like the nation of 'Ād they too were wiped out from the earth. [92]. This is the same repetitive verse that has occured earlier and its occasion and context is very evident. [93]. Lot (sws) was a nephew of Abraham (sws). His nation lived in the area which is in the north of Syria lying between Iraq and Palestine. Today it is called Transjordan. In the Bible, their largest city has been mentioned as Sodom. The relationship of Lot (sws) with this nation was the same as the one Moses (sws) had with the Pharaoh. It is evident from the way his wife is mentioned at various instances in the Qur'an that she belonged to this nation and so after marriage he had become a part of it. [94]. This interrogative style is meant to express hate and aversion. The implication is that for this purpose God had created male and female pairs; leaving aside women, they are going to men showing that their nature has been perverted; then, not only boys, their men are also afflicted with this curse; what kind of distorted nature is this that has afflicted them with this filthy ailment? The reason to express hate and amazement is that fornication in spite of all its wrongs does not distort basic human nature; however, if someone is inflicted with this ailment, then it distorts basic human nature. [95]. These words show that they had given similar threats earlier as well. However, now they pronounced a final verdict that if Lot (sws) did not desist from his ways, they would definitely carry out their threat. [96]. Ie., he is among those whose nature and intellect are upright and among those who are always averse to such things. [97]. A governing noun is suppressed here in accordance with linguistic principles of Arabic ie. من عقوبة ما يعملون. This is its translation. [98]. This supplication is uttered by a messenger only when according to the established practice of God, a decision on punishing them has been taken. [99]. This style is meant to humiliate a person and refers to the wife of Lot (sws) who was not prepared to profess faith in him. [100]. It is specified in Surah Hud that it was a rain of stones. The signs of the devastation it caused are evident even today. This area, as referred to earlier is situated in the east and south of the Dead sea. And specially about its southern part it is said that such is the extent to which it is deserted and barren that no other place on earth can be cited as a parallel. [101]. This is the repetitive verse. [102]. It has been stated in earlier surahs that Shu'ayb (sws) was sent to the the people of Madyan. This settlement is named after Abraham's (sws) son Madyan or Madyan who was born of his third wife, Keturah, and is also called Madyan. There was a big forest near it. In Arabic, the word أَيْكَه is used for a bush and a forest. For this very reason, they are named by the expression: أَصْحَابُ لْئَيْكَةِ. [103]. Two big trade routes of those times used to pass through Madyan. For this reason, the people of Madyan had also made great advancements in trade. Thus their moral misconduct manifested itself in dishonesty in weighing and in selling sub-standard merchandise. This was a sign that the perception of justice and fairness had been severely damaged in the whole nation and they no longer believed that adherence to justice was a fundamental attribute of God. Imam Amin Ahsan Islahi writes: ... The Almighty has created this world with a scale of justice and it is on this scale that the heavens and earth are intact. If it is disrupted, the heavens and the earth will be disrupted. This system of God gives guidance to human beings that they too in all walks of life should adhere to this scale, otherwise all their social and economic systems will be ruined. (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 552) [104]. Ie., bring the heavenly punishment he has been threatening them with. At other instances, it is mentioned in the Qur'an that precisely the same thing was demanded by the Quraysh from Muhammad (sws). [105]. This is an expression of submission to God. Imam Amin Ahsan Islahi writes: ... The implication is that dropping pieces from the sky is not in the authority of the Prophet (sws). This falls under God's authority. God knows full well the mischief they are working and hence the Prophet (sws) is consigning their matter to Him; whatever His wisdom entails will transpire and at the right time. (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 553) [106]. Ie., the punishment of the day in which a sand blizzard emerged, clouds appeared and a clay storm surrounded them from all sides like a canopy. Since in such a tempest, thunder and lightning all are packed together, at other places it has been called رَجْفَة and صَيْحَة. Here the image observed as it arrives from a distance is intended to be brought before the eyes. It is for this reason that the expression عَذَابً يُوْمِ الظُّلَةِ is used. [107]. This is the repetitive verse that occurs in this manner at the end of each anecdote. [108]. Ie., the Qur'an. The pronoun to refer to it has come without any antecedent. The context makes it evident. [109]. This is a title of Gabriel. It shows that whatever is given in his custody is faithfully delivered by him without any change. [110]. Ie., directly to the heart of Muhammad (sws) after which there is no possibility of any adulteration. Imam Amin Ahsan Islahi writes: ... On the face of it, the verse addresses the Prophet (sws) but the purpose is to make it evident to the opponents that the Qur'an has originated from a pure source, through pure means and delivered to the purest of abodes. (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 558) [111]. This is a reference to the prophecies about the Qur'an which are found in scriptures of the earlier prophets. It is precisely for this reason that it is stated ahead that the scholars of the Israelites are aware of them and those among them who are blessed with the urge from God, will also testify to it. This is an important argument among the arguments presented by the Qur'an to validate the prophethood of Muhammad (sws). It is evident from this that in the capacity of a prophet he was not unknown to people. The scholars of the People of the Book recognized him and the Book revealed to him, the way an estranged father recognizes the son he is promised and waiting for. [112]. Ie., made it enter their hearts so that in accordance with the established practice of God they will show aversion in accepting it because they have perverted their nature. Their bellies are now unable to digest any such nutrition. Thus they will invent some excuse or the other to reject it. They do not believe because the Prophet (sws) is from among them but if someone from outside had come and recited this book to them, they would have rejected him saying how could a non-Arab prophet be sent to the Arabs? [113]. The implication is that a respite of a few years has misled them. They should know that this respite is because of a certain expediency of God. As a result, the torment will not be deferred forever. If they persist with this attitude, it is bound to come and when it comes, this respite will be of no use to them. Whether death comes now or after ten years – whenever it comes the earlier life will lose all its value. [114]. Ie., such pure words, such noble and exalted teachings and such profound knowledge and that too in a very eloquent and moving style can neither emanate from a devil nor can devils snatch it away from its pure origin and bring it down. This is because all paths which reach to the other side of the world were cordoned off as soon as the revelation of the Qur'an began. At another instance, the Qur'an has cited this confession from the tongues of the jinn that earlier they were able to find some stations in the heavens to eavesdrop but now with the revelation of the Qur'an if anyone of them tries to do so, a shooting star pursues him. In other words, the purport is that the content of the Qur'an itself is negating this silly allegation and they also are negating it with whose reference this allegation is being made. [115]. Though this address is towards the Prophet (sws) its purpose is to warn the disbelievers who were insisting on polytheism even after a messenger had conclusively communicated the truth to them. [116]. This is because the near of kin are the most deserving of the Prophet's counsel and they also have the reins of the religious and political leadership of the Arabs in their hands. Hence, if they pay heed to it, this will lead the whole nation to secure itself from God's torment. [117]. This directive is given because most followers of the Prophet (sws) were the poor lot and the elders of the Quraysh were always humiliating them. Thus there was a possibility that, getting frustrated, they might end up doing something which is against faith. Thus they deserve double attention. [118]. Ie., at the time when the phase of migration for him and punishment for his rejecters is drawing near. Since this phase is very severe for the messenger, it is stated ahead that he must trust his Lord. The Lord is mighty and if he decides to give punishment, no one can stop Him and He is also merciful and has affection for His servants; hence, He will definitely bless them and no one will be able to stop Him. [119]. Ie., observes Him with profound affection and attention. This is a reference to the coming and going of the Prophet (sws) among his companions to see how deeply engaged they are in their prayers and supplications. People who have a flair for language can see how touching is this praise for the night-vigil, reflection, involvement in worship and remembrance of his companions. The words تَقَلُّبُكَ and السَّاجِدِيْنَ are used for this in the verse. From these, the meaning of حِيْنَ تَقُوْمُ also becomes evident: this expression actually means to get up for the tahajjud prayer. Imam Amin Ahsan Islahi writes: Just as the Prophet (sws) was diligent in the night prayer and supplications, he also stressed upon his companions to show the same diligence and at various times he would also go to the mosque to see the spiritually fulfilling scene that people were engaged in prayers and supplications. Earlier, in verse 215, he was directed to spread his wings of affection over the believers; this is another aspect of that directive: like him, his followers were also to remain diligent and vigilant. It is mentioned in the Gospels that when the last phase of trial arrived, Jesus (sws) went to the mountains and busied himself in supplications and also asked his disciples to remain awake and pray to God to save them from any trial. Then he would repeatedly go to see whether his companions were supplicating or not. If the disciples went off to sleep, he would repeatedly wake them up to supplicate for protection against any trial. (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 564) [120]. This is a picture of the soothsayers which were mostly seen among the Arabs of those times. The portait of sufis and conjurers of our times is no different. Imam Amin Ahsan Islahi writes: ... Their first attribute which is mentioned is that they are أًفَّاك. It means that they are total liars, cheats and swindlers. In order to fool simpletons, they fabricate various lies and then present them before the people with the claim that they are matters of the unseen that have been revealed to them. Their second attribute that is cited is أَثِيْم which means that they are incriminated with all sorts of moral sins. At the end, a sketch is portrayed of the trickery which they employ to fool the masses: when foolish people turn to them to find out matters of the unseen these people enter into a state of meditation in which they chant words and then utter rhymed prose which in most cases is meaningless. They present these words saying that they have been revealed to them from certain jinn. This meditation is called سمع by the Qur'an as they sit in meditation in a manner as if they are intently listening to some unseen voice. (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 565) [121]. Ie., some of them are able to contact the jinn through their chants and receive inspiration from them but most of these are liars in this soothsaying. Only to deceive the masses they pose as soothsayers and deceitfully lead people to their soothsaying. [122]. This they would say to imply that the eloquence and lucidity the masses witness in the words of a messenger is the same as the one found in poets – especially in the compositions of celebrated poets who have jinn in their company who inspire them with couplets. They contended that when this was the reality of these words, there was no need to regard them to be divine. [123]. Here a comparison is made with the companions of the Prophet (sws): those who follow poets are not like these shining gems who have such a high moral conduct and who spend their nights in prostration. They are told to contemplate the difference between poets and his companions; as for the poets, each of them is a rogue and a deviant; he is a slave to his desires and his immoral character is apparent to every one. Have they become blind that they cannot even distinguish between this clear difference among the two groups? [124]. Here they are asked if they regard the Qur'an to be poetry. On the one hand, there is this superior discourse which is a harmonious unit in which each verse has as a specific purpose; there is no contradiction or discrepancy in it; its topics are discussed in a sequence in the most appropriate of words; it has a ring of certainty in it and at the same time is replete with sagacity and wisdom; it calls people to what is right and true. On the other hand, are their poets who are like unbridled horses that wander in every valley. In the words of Imam Amin Ahsan Islahi: ... If some unique style comes across their minds to express what frequented their hearts they will express it in a couplet regardless whether that it is divine or satanic or based on one's evil desires or whether it can inspire others to good or evil. If one reads their compositions, one couplet will portray them a saint and another a devil. In one breath they will utter words both of virtue and vice in an impetuous way. Since what they utter has a very unique and effective style, readers will be influenced by both types of words. However, since one's inner self has more proclivity to evil, it is stamped by vice but the effect of virtue soon disappears and in this way if there is some benefit in their words, it is lost in their contradiction of thoughts. If healthy plants are sown in a jungle of weeds, they do not grow. (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 567) [125]. Here in comparison to the Prophet (sws) is stated that on the one hand is the personality who has angelic attributes and whose actions epitomize his words and on the other hand are the poets who can only say beautiful words without practicing them. There is simply no comparison between the two. If one analyzes their poetry, one will see such glorious characters as Rustam and Suhrab, Qays and Farhad but all that they portray of their lives whether in war or in peace is a figment of their imagination. Thus while depicting morality and moral principles they may be touching the sky but will never come near following them. They will state deep and discerning dogmas but will never practice what they preach. [126]. This is a reference to the poets who had professed faith in the Prophet (sws). It is stated that it is the consequence of accepting the call of the person who they regard as a poet that the lives of these people have been radically transformed. They are not mere words; they have become virtuous people who do good deeds. Instead of love and desire, superiority and condescension, their poetry now mentions God in abundance and if they say something about someone, then it is to defend the truth and also at the time when they or their companions are oppressed. This exception is necessary because poetry in itself is not something condemnable; it is in fact God's gift. If it is rightly used, it can stir the soul and purify the heart. ______________

Articles by this author

Surah Zukhruf

Sūrah Shūrā

Surah Ha Mim al-Sajdah

Surah al-Mu’min

Surah al-Zumar

Surah Saffat

Surah Yasin

Surah Saba

Surah al-Qasas

Ghamidi on Farahi

Surah Luqman

Surah Ahzab

Sūrah al-Rūm

Surah al-‘Ankabut

Surah al-Naml (2/2)

Surah al-Naml (1/2)

Surah al-Shu‘ara’ (2/2)

Surah al-Shu‘ara’ (1/2)

Surah al-Furqan

People of Paradise

Surah al-Ra‘d

People of Paradise

Surah al-Ra‘d

Indications of Islam, Faith, Virtue and the Day of Judgement

Surah al-Nur (2/2)

Surah al-Nur (1/2)

Surah Mu’minun (2/2)

Surah Mu’minun (1/2)

Surah al-Hajj (2/2)

Surah al-Hajj (1/2)

Surah al-Anbiya (2/2)

Surah al-Anbiya (1/2)

Surah Taha (3/3)

Surah Taha (2/3)

Surah Taha (1/3)

Surah Maryam (2/2)

Surah Maryam (1/2)

Surah al-Kahf (2/2)

Surah al-Kahf (1/2)

Surah Bani Isra’il (1/3)

Surah al-Nahl (2/2)

Surah al-Nahl (1/2)

Surah Ibrahim – Surah al-Hijr (2/2)

Surah Ibrahim – Surah al-Hijr (1/2)

Surah Yusuf (3/3)

Surah Yusuf (2/3)

Surah Yusuf (1/3)

Surah Hud (3/3)

Surah Hud (2/3)

Surah Hud (1/3)

Surah Yunus (2/2)

Surah Yunus (1/2)

Surah al-Tawbah (61-129) (2/2)

Surah al-Tawbah (61-129) (1/2)

Surah al-Tawbah (38-60)

Surah al-Tawbah (1-37) (2/2)

Surah al-Tawbah (1-37) (1/2)

Is Democracy Compatible with Islam?

Surah al-Anfal (41-75) (2/2)

Surah al-Anfal (41-75) (1/2)

Surah al-Anfal (31-40)

Surah Nisa’ (153-176)

Surahs Muzzammil and Muddaththir

Surah al-Anfal (1-30)

Surah al-A’raf (184-205)

Surah al-A’raf (163-183)

Islamic Punishments

Surah al-A’raf (152-162)

Surah al-A‘raf (123-153)

Surah al-A‘raf (80-122)

Surah al-A‘raf (57-79)

Surah al-A‘raf (26-56) (2/2)

Surah al-A‘raf (26-56) (1/2)

Surah al-A‘raf (1-25)

Surah An‘am (128-165) (2/2)

Surah An‘am (128-165) (1/2)

Surah An‘am (100-127)

Surah An‘am (74-99)

Surah An‘am (46-73)

Surah An‘am (25-45)

The Noble Wives of the Prophet (sws)

Surah An‘am (1-24)

Islamic Punishments

Surahs Falaq-Nas

Surahs Lahab-Ikhlas

Surahs Kafirun-Nasr

Surahs Ma‘un-Kawthar

Surah Fil – Surah Quraysh

Surah ‘Asr – Surah Humazah

Surah Qari‘ah – Surah Takathur

Surah Zilzal – Surah ‘Aadiyat


Surahs Qadr-Bayyinah

Surahs Tin – ‘Alaq

State and Government

Surahs Duha-Alam Nashrah

Surahs Shams-Layl

Islam and the State: A Counter Narrative

Surahs Fajr-Balad

The Basis of Legislation

The Shari‘ah of Preaching

Surahs A‘la - Ghashiyah

Variant Readings

Surahs Mutaffifin - Inshiqaq

Surahs Buruj – Tariq

Itmam al-Hujjah [1] of God’s Messengers

Theory of Evolution (2)

Surahs ‘Asr-Humazah

Theory of Evolution (2)

Surahs Nazi‘at-‘Abas

Surahs Mursalat-Naba

Dealings and Practices of God

Is Democracy Compatible with Islam?

Wudū and Nail Polish

Surahs Qiyamah-Dahr

Surahs Takwir - Infitar

Sūrahs Muzzammil and Muddaththir

Downfall of the Muslims

Javed Ahmad Ghamidi on Hadith

Your Questions Answered

Surahs Nuh and Jinn

Birth Control

An Interview with the Indian Media

Surahs Haqqah and Ma‘arij

Roles and Responsibilities of Muslims in the West

Surahs Mulk - Qalam

The Punishment of Intentional Murder

Hajj and ‘Umrah

Sūrahs Hashr – Mumtahinah

Religious Extremism

Sūrahs Hadīd – Mujādalah

The Right to make a Will

Talks of the Prophet Muhammad (sws)

Surah Waqi‘ah

The General and the Specific

Sūrah Qamar and Sūrah Rahmān

Surah Tur and Surah Najm

Inheritance of an Orphaned Grandchild

The Sharī‘ah of Preaching

The Source of Religion

Sūrah Mā’idah (90-120)

The Prayer

Sūrahs Qāf and Dhāriyāt (Part 2/2)

Sūrahs Qāf and Dhāriyāt (Part 1/2)

Sūrah Mā’idah (32-63) part (1/2)

Sūrah Mā’idah (32-63) part (2/2)

Dealings and Practices of God

Age of ‘Ā’ishah (rta) at her Marriage

Sūrah Mā’idah (1-31) part (1/2)

Sūrah Mā’idah (1-31) part (2/2)