Surah Hud (3/3)

Surah Hud (3/3)

Surah Hud (2/3)

وَ لَمَّا جَآءَتۡ رُسُلُنَا لُوۡطًا سِیۡٓءَ بِہِمۡ وَ ضَاقَ بِہِمۡ ذَرۡعًا وَّ قَالَ ہٰذَا یَوۡمٌ عَصِیۡبٌ ﴿۷۷﴾ وَ جَآءَہٗ قَوۡمُہٗ یُہۡرَعُوۡنَ اِلَیۡہِ ؕ وَ مِنۡ قَبۡلُ کَانُوۡا یَعۡمَلُوۡنَ السَّیِّاٰتِ ؕ قَالَ یٰقَوۡمِ ہٰۤؤُلَآءِ بَنَاتِیۡ ہُنَّ اَطۡہَرُ لَکُمۡ فَاتَّقُوا اللّٰہَ وَ لَا تُخۡزُوۡنِ فِیۡ ضَیۡفِیۡ ؕ اَلَـیۡسَ مِنۡکُمۡ رَجُلٌ رَّشِیۡدٌ ﴿۷۸﴾ قَالُوۡا لَقَدۡ عَلِمۡتَ مَا لَنَا فِیۡ بَنٰتِکَ مِنۡ حَقٍّ ۚ وَ اِنَّکَ لَتَعۡلَمُ مَا نُرِیۡدُ ﴿۷۹﴾ قَالَ لَوۡ اَنَّ لِیۡ بِکُمۡ قُوَّۃً اَوۡ اٰوِیۡۤ اِلٰی رُکۡنٍ شَدِیۡدٍ ﴿۸۰﴾ قَالُوۡا یٰلُوۡطُ اِنَّا رُسُلُ رَبِّکَ لَنۡ یَّصِلُوۡۤا اِلَیۡکَ فَاَسۡرِ بِاَہۡلِکَ بِقِطۡعٍ مِّنَ الَّیۡلِ وَ لَا یَلۡتَفِتۡ مِنۡکُمۡ اَحَدٌ اِلَّا امۡرَاَتَکَ ؕ اِنَّہٗ مُصِیۡبُہَا مَاۤ اَصَابَہُمۡ ؕ اِنَّ مَوۡعِدَہُمُ الصُّبۡحُ ؕ اَلَـیۡسَ الصُّبۡحُ بِقَرِیۡبٍ ﴿۸۱﴾

[After this,] when Our angels came to Lot,[88] he was very sad at their arrival and was heart-wrenched and said: "This is a day of great calamity."[89] The people of his nation [seeing the arrival of some handsome boys] came running to him forthwith. They were already involved in such vulgarities. He said: "O People of My Nation! These are my daughters. They are purer for you. So, fear God and do not humiliate me in the matter of my guests. Is there no upright person among you?"[90] They replied: "You know that we have no right over your daughters and you very well know what we desire."[91] Lot said: "Would that I had the power to combat you or I could take refuge of a strong support."[92] The angels said: "Lot! We have been sent by your Lord; [rest assured] they will not even be able to come near you. So, leave this place with your family in the last part of the night and none of you should look back except for your wife because she is to go through what these people will go through. The time of morning is fixed for their [punishment. Why do you worry?] Is not the morning near? (77-81)

فَلَمَّا جَآءَ اَمۡرُنَا جَعَلۡنَا عَالِیَہَا سَافِلَہَا وَ اَمۡطَرۡنَا عَلَیۡہَا حِجَارَۃً مِّنۡ سِجِّیۡلٍ ۬ۙ مَّنۡضُوۡدٍ ﴿ۙ۸۲﴾ مُّسَوَّمَۃً عِنۡدَ رَبِّکَ ؕ وَ مَا ہِیَ مِنَ الظّٰلِمِیۡنَ بِبَعِیۡدٍ ﴿۸۳﴾

Then when Our directive arrived, We overturned that settlement and hurled on it layered stones of hard clay[93] which were marked from your Lord.[94] And they were not far away from these unjust people.[95] (82-83)

وَ اِلٰی مَدۡیَنَ اَخَاہُمۡ شُعَیۡبًا ؕ قَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰہَ مَا لَکُمۡ مِّنۡ اِلٰہٍ غَیۡرُہٗ ؕ وَ لَا تَنۡقُصُوا الۡمِکۡیَالَ وَ الۡمِیۡزَانَ اِنِّیۡۤ اَرٰىکُمۡ بِخَیۡرٍ وَّ اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ مُّحِیۡطٍ ﴿۸۴﴾ وَ یٰقَوۡمِ اَوۡفُوا الۡمِکۡیَالَ وَ الۡمِیۡزَانَ بِالۡقِسۡطِ وَ لَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَہُمۡ وَ لَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ ﴿۸۵﴾ بَقِیَّتُ اللّٰہِ خَیۡرٌ لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ ۬ۚ وَ مَاۤ اَنَا عَلَیۡکُمۡ بِحَفِیۡظٍ ﴿۸۶﴾ قَالُوۡا یٰشُعَیۡبُ اَصَلٰوتُکَ تَاۡمُرُکَ اَنۡنَّتۡرُکَ مَا یَعۡبُدُ اٰبَآؤُنَاۤاَوۡ اَنۡنَّفۡعَلَ فِیۡۤاَمۡوَالِنَا مَا نَشٰٓؤُاؕ اِنَّکَ لَاَنۡتَ الۡحَلِیۡمُ الرَّشِیۡدُ ﴿۸۷﴾ قَالَ یٰقَوۡمِ اَرَءَیۡتُمۡ اِنۡکُنۡتُ عَلٰی بَیِّنَۃٍ مِّنۡ رَّبِّیۡ وَ رَزَقَنِیۡ مِنۡہُ رِزۡقًا حَسَنًاؕ وَ مَاۤ اُرِیۡدُ اَنۡ اُخَالِفَکُمۡ اِلٰی مَاۤ اَنۡہٰکُمۡ عَنۡہُ ؕ اِنۡ اُرِیۡدُ اِلَّا الۡاِصۡلَاحَ مَا اسۡتَطَعۡتُؕ وَمَا تَوۡفِیۡقِیۡۤ اِلَّا بِاللّٰہِؕ عَلَیۡہِ تَوَکَّلۡتُ وَاِلَیۡہِ اُنِیۡبُ﴿۸۸﴾ وَیٰقَوۡمِ لَا یَجۡرِمَنَّکُمۡ شِقَاقِ یۡۤاَنۡ یُّصِیۡبَکُمۡ مِّثۡلُ مَاۤ اَصَابَ قَوۡمَ نُوۡحٍ اَوۡ قَوۡمَ ہُوۡدٍ اَوۡ قَوۡمَ صٰلِحٍؕوَ مَا قَوۡمُ لُوۡطٍ مِّنۡکُمۡ بِبَعِیۡدٍ﴿۸۹﴾ وَاسۡتَغۡفِرُوۡا رَبَّکُمۡ ثُمَّ تُوۡبُوۡۤا اِلَیۡہِ ؕاِنَّ رَبِّیۡ رَحِیۡمٌ وَّدُوۡدٌ﴿۹۰﴾ قَالُوۡا یٰشُعَیۡبُ مَا نَفۡقَہُ کَثِیۡرًا مِّمَّا تَقُوۡلُ وَاِنَّا لَنَرٰىکَ فِیۡنَا ضَعِیۡفًاۚ وَلَوۡلَا رَہۡطُکَ لَرَجَمۡنٰکَ۫ وَمَاۤ اَنۡتَ عَلَیۡنَا بِعَزِیۡزٍ﴿۹۱﴾ قَالَ یٰقَوۡمِ اَرَہۡطِیۡۤ اَعَزُّ عَلَیۡکُمۡ مِّنَ اللّٰہِؕ وَ اتَّخَذۡتُمُوۡہُ وَرَآءَکُمۡ ظِہۡرِیًّاؕ اِنَّ رَبِّیۡ بِمَا تَعۡمَلُوۡنَ مُحِیۡطٌ﴿۹۲﴾ وَ یٰقَوۡمِ اعۡمَلُوۡا عَلٰی مَکَانَتِکُمۡ اِنِّیۡ عَامِلٌؕ سَوۡفَ تَعۡلَمُوۡنَۙ مَنۡ یَّاۡتِیۡ ہِعَذَابٌ یُّخۡزِیۡہِ وَ مَنۡ ہُوَ کَاذِبٌؕوَ ارۡتَقِبُوۡۤا اِنِّیۡ مَعَکُمۡ رَقِیۡبٌ﴿۹۳﴾ وَ لَمَّا جَآءَ اَمۡرُنَا نَجَّیۡنَا شُعَیۡبًا وَّ الَّذِیۡنَ اٰمَنُوۡا مَعَہٗبِرَحۡمَۃٍ مِّنَّا وَ اَخَذَتِ الَّذِیۡنَ ظَلَمُوا الصَّیۡحَۃُ فَاَصۡبَحُوۡا فِیۡ دِیَارِہِمۡ جٰثِمِیۡنَ﴿ۙ۹۴﴾ کَاَنۡلَّمۡ یَغۡنَوۡا فِیۡہَاؕاَلَا بُعۡدًا لِّمَدۡیَنَ کَمَا بَعِدَتۡ ثَمُوۡدُ﴿۹۵﴾

And towards Madyan[96] [We] sent their brother Shu'ayb as a messenger. He invited [them]: "People of My Nation! Worship God, you do not have any deity except Him and do not weigh and measure less.[97] I see you in prosperity but I fear for you the torment of the day which will surround you.[98] People of My Nation! Weigh and measure justly and do not give things to people by reducing them and do not go about spreading disorder in the land. The profit given to you by God is better only if you are true believers. [My responsibility is to only make you understand] and I am not one to force myself over you."[99] They replied: "O Shu'ayb! Does your prayer teach you that we leave those which our forefathers used to worship or we should not use our wealth the way we want to?[100] [In your view, all people of the past and present were foolish and misguided and among us] only you are a wise and an upright person." He replied: "People of My Nation! Just think that if I am on clear evidence[101] from my Lord; then He has also provided me with a goodly sustenance,[102] what except this should I invite you to?[103] By opposing you, I myself certainly do not want to do what I am stopping you from.[104] I only want to set right affairs as much as I can. Only God will grant me its urge. I have trusted Him alone and I turn to Him only. People of My Nation! It may happen that your stubbornness against me reach the extent that you are also visited by the calamity which visited the people of Noah or the people of Hud or the people of Salih and the people of Lot are not far away from you. And listen [if you want to remain safe,] seek forgiveness from your Lord; then turn back towards Him.[105] In reality, my Lord is extremely merciful and very loving."[106] They replied: "Shu'ayb! We do not understand much of what you say[107] and we see that you are a weak person among us. But for your clan, we would have stoned you to death. You are not the slightest powerful for us." Shu'ayb said: "People of My Nation! Is my clan more powerful to you than God? [You fear it] and have overlooked God. In reality, whatever you are doing is encompassed by my Lord. People of My Nation! Continue doing at your place [whatever you are doing]; so will I. Soon you will know who is visited by the humiliating punishment and who is a liar. Wait! and I am also waiting with you." [At this,] when Our directive was issued, We delivered with Our special blessing Shu'ayb and those who had accepted faith with him, and those who had been unjust [to their souls] were struck by a roar and they were left lying face down in their houses, as if they never lived there. Listen! The people of Madyan were also cursed the way the Thamud were. (84-95)

وَ لَقَدۡ اَرۡسَلۡنَا مُوۡسٰی بِاٰیٰتِنَا وَ سُلۡطٰنٍ مُّبِیۡنٍ﴿ۙ۹۶﴾ اِلٰی فِرۡعَوۡنَ وَ مَلَا۠ئِہٖ فَاتَّبَعُوۡۤا اَمۡرَ فِرۡعَوۡنَۚ وَ مَاۤ اَمۡرُ فِرۡعَوۡنَ بِرَشِیۡدٍ﴿۹۷﴾ یَقۡدُمُ قَوۡمَہٗ یَوۡمَ الۡقِیٰمَۃِ فَاَوۡرَدَہُمُ النَّارَؕ وَ بِئۡسَ الۡوِرۡدُ الۡمَوۡرُوۡدُ﴿۹۸﴾ وَ اُتۡبِعُوۡا فِیۡ ہٰذِہٖ لَعۡنَۃً وَّ یَوۡمَ الۡقِیٰمَۃِ ؕبِئۡسَ الرِّفۡدُ الۡمَرۡفُوۡدُ﴿۹۹﴾

In a similar way, We had sent Moses (sws) to the Pharaoh and his chiefs as a messenger with Our signs and a clear proof;[108] then they obeyed what the Pharaoh said even though what he said was not correct. On the Day of Judgement, he will be in front of his people and will lead them to Hell. What an evil place in which they will descend. A curse followed them in this world and also in the Hereafter. What an evil reward were they given![109] (96-99)

These are the accounts of the settlements We are narrating to you.[110] Some of them are standing and the produce of some have been reaped.[111] We had not been unjust to them. In fact, they had been unjust to themselves. When the directive of your Lord was issued, their deities whom they invoked besides God were of no benefit to them. They only increased them in ruin. Such is the grasp of the Almighty when He seizes the settlements while they are showing injustice. In reality, His grasp is very woeful and stern. Surely, there is a great sign in this for those who fear the torment of the Hereafter. It is a day for which all people will be gathered and it will be a day of presence.[112] We are only

ذٰلِکَ مِنۡ اَنۡۢبَآءِ الۡقُرٰی نَقُصُّہٗ عَلَیۡکَ مِنۡہَا قَآئِمٌ وَّ حَصِیۡدٌ﴿۱۰۰﴾ وَ مَا ظَلَمۡنٰہُمۡ وَ لٰکِنۡ ظَلَمُوۡۤا اَنۡفُسَہُمۡ فَمَاۤ اَغۡنَتۡ عَنۡہُمۡ اٰلِہَتُہُمُ الَّتِیۡ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مِنۡ شَیۡءٍ لَّمَّا جَآءَ اَمۡرُ رَبِّکَؕوَ مَا زَادُوۡہُمۡ غَیۡرَ تَتۡبِیۡبٍ﴿۱۰۱﴾ وَ کَذٰلِکَ اَخۡذُ رَبِّکَ اِذَاۤ اَخَذَ الۡقُرٰی وَہِیَ ظَالِمَۃٌ ؕاِنَّ اَخۡذَہٗۤ اَلِیۡمٌ شَدِیۡدٌ﴿۱۰۲﴾ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لِّمَنۡ خَافَ عَذَابَ الۡاٰخِرَۃِ ؕ ذٰلِکَ یَوۡمٌ مَّجۡمُوۡعٌۙ لَّہُ النَّاسُ وَذٰلِکَ یَوۡمٌ مَّشۡہُوۡدٌ﴿۱۰۳﴾ وَ مَا نُؤَخِّرُہٗۤ اِلَّا لِاَجَلٍ مَّعۡدُوۡدٍ﴿۱۰۴﴾ ؕیَوۡمَ یَاۡتِ لَا تَکَلَّمُ نَفۡسٌ اِلَّا بِاِذۡنِہٖ ۚفَمِنۡہُمۡ شَقِیٌّ وَّ سَعِیۡدٌ﴿۱۰۵﴾ فَاَمَّا الَّذِیۡنَ شَقُوۡا فَفِی النَّارِ لَہُمۡ فِیۡہَا زَفِیۡرٌ وَّ شَہِیۡقٌ﴿۱۰۶﴾ۙ خٰلِدِیۡنَ فِیۡہَا مَا دَامَتِ السَّمٰوٰتُ وَ الۡاَرۡضُ اِلَّا مَا شَآءَ رَبُّکَؕ اِنَّ رَبَّکَ فَعَّالٌ لِّمَا یُرِیۡدُ﴿۱۰۷﴾ وَاَمَّا الَّذِیۡنَ سُعِدُوۡا فَفِی الۡجَنَّۃِ خٰلِدِیۡنَ فِیۡہَا مَا دَامَتِ السَّمٰوٰتُ وَ الۡاَرۡضُ اِلَّا مَا شَآءَ رَبُّکَؕ عَطَآءً غَیۡرَ مَجۡذُوۡذٍ﴿۱۰۸﴾ فَلَا تَکُ فِیۡ مِرۡیَۃٍ مِّمَّا یَعۡبُدُ ہٰۤؤُلَآءِ ؕمَا یَعۡبُدُوۡنَ اِلَّا کَمَا یَعۡبُدُ اٰبَآؤُہُمۡ مِّنۡ قَبۡلُؕ وَاِنَّا لَمُوَفُّوۡہُمۡ نَصِیۡبَہُمۡ غَیۡرَ مَنۡقُوۡصٍ﴿۱۰۹﴾

deferring it for a short while.[113] When that day arrives, no one will be able to speak without God's permission.[114] Then among people, some will be unfortunate and some fortunate. So, those who are unfortunate will land in Hell. They will scream and cry there.[115] They will remain there as long as the heavens and the earth [of that world] are intact[116] except if your Lord wills something else. Undoubtedly, your Lord is able to do whatever He wills.[117] As for the fortunate, they will be in Paradise. They will abide in it as long as the heavens and the earth [of that world] are intact except if your Lord wills something else[118] – as a grant from Him that will never cease. So, [O Prophet!] Do not be in any doubt about what they worship.[119] They are worshipping the way their forefathers before them worshipped. It is Our decision that We will give them their share in full without any reduction.[120] (100-109)

وَ لَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ فَاخۡتُلِفَ فِیۡہِ ؕوَ لَوۡلَا کَلِمَۃٌ سَبَقَتۡ مِنۡ رَّبِّکَ لَقُضِیَ بَیۡنَہُمۡؕ وَاِنَّہُمۡ لَفِیۡشَکٍّ مِّنۡہُ مُرِیۡبٍ﴿۱۱۰﴾ وَ اِنَّ کُلًّا لَّمَّا لَیُوَفِّیَنَّہُمۡ رَبُّکَ اَعۡمَالَہُمۡؕ اِنَّہٗ بِمَا یَعۡمَلُوۡنَ خَبِیۡرٌ﴿۱۱۱﴾ فَاسۡتَقِمۡ کَمَاۤ اُمِرۡتَ وَ مَنۡتَابَ مَعَکَ وَ لَا تَطۡغَوۡاؕ اِنَّہٗ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ﴿۱۱۲﴾ وَلَا تَرۡکَنُوۡۤا اِلَی الَّذِیۡنَ ظَلَمُوۡا فَتَمَسَّکُمُ النَّارُۙ وَ مَا لَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ مِنۡ اَوۡلِیَآءَثُمَّ لَا تُنۡصَرُوۡنَ﴿۱۱۳﴾ وَ اَقِمِ الصَّلٰوۃَ طَرَفَیِ النَّہَارِ وَ زُلَفًا مِّنَ الَّیۡلِؕ اِنَّ الۡحَسَنٰتِ یُذۡہِبۡنَ السَّیِّاٰتِؕ ذٰلِکَ ذِکۡرٰی لِلذّٰکِرِیۡنَ﴿۱۱۴﴾ۚ وَ اصۡبِرۡ فَاِنَّ اللّٰہَ لَا یُضِیۡعُ اَجۡرَ الۡمُحۡسِنِیۡنَ﴿۱۱۵﴾

We had given the Book to Moses; then in it a [similar] difference was created.[121] Had a matter not been finalized earlier by your Lord, [this difference] between them would have been settled.[122] In reality, they are in a confounding doubt about [whatever you are presenting before them. Rest assured,] your Lord will reward them in full for their deeds.[123] He is surely aware of what they are doing. So, remain steadfast as you have been directed and they too who have turned together with you [towards their Lord] and do not be deviant. No doubt, He is observing whatever you are doing. [In spite of their words of hope and fear,] do not incline yourself towards these unjust people otherwise fire will seize you as well and none except God will be your supporter. Then you will not receive help from anywhere.[124] And Listen! [O Prophet! To remain steadfast in this path] be diligent in the prayer in both parts of the day and in the early part of the night also. Indeed, virtues take away vices. This is a reminder for those who are willing to be reminded. And be patient because God will not waste the reward of those who are thorough in their deeds.[125] (110-115)

فَلَوۡ لَا کَانَ مِنَ الۡقُرُوۡنِ مِنۡ قَبۡلِکُمۡ اُولُوۡا بَقِیَّۃٍ یَّنۡہَوۡنَ عَنِ الۡفَسَادِ فِی الۡاَرۡضِ اِلَّا قَلِیۡلًا مِّمَّنۡ اَنۡجَیۡنَا مِنۡہُمۡۚ وَ اتَّبَعَ الَّذِیۡنَ ظَلَمُوۡا مَاۤ اُتۡرِفُوۡا فِیۡہِ وَ کَانُوۡا مُجۡرِمِیۡنَ﴿۱۱۶﴾ وَ مَا کَانَ رَبُّکَ لِیُہۡلِکَ الۡقُرٰی بِظُلۡمٍ وَّ اَہۡلُہَا مُصۡلِحُوۡنَ﴿۱۱۷﴾

from spreading disorder in the land? If there were such people, they were very few who We delivered from among them and the unjust continued to go after the bliss they were in and they were none but wrongdoers. [O Prophet!] Your Lord is not One Who destroys the settlements because of some oppression [of theirs] when its inhabitants want to mend ways.[127] (116-117)

وَ لَوۡ شَآءَ رَبُّکَ لَجَعَلَ النَّاسَ اُمَّۃً وَّاحِدَۃً وَّ لَا یَزَالُوۡنَ مُخۡتَلِفِیۡنَ﴿۱۱۸﴾ۙ اِلَّا مَنۡ رَّحِمَ رَبُّکَؕ وَ لِذٰلِکَ خَلَقَہُمۡؕ وَ تَمَّتۡ کَلِمَۃُ رَبِّکَ لَاَمۡلَـَٔنَّ جَہَنَّمَ مِنَ الۡجِنَّۃِ وَ النَّاسِ اَجۡمَعِیۡنَ﴿۱۱۹﴾

Then [reflect that] why did this not happen that there be such virtuouspeople in the nations before you[126] who stopped [people] Had your Lord willed, He would have made all mankind into one community [but He did not do this; in fact, He has given them the freedom to exercise their will. So, as a result] they will always have differences among them except those on whom your Lord has mercy.[128] He has created them for this very reason [that they exercise their freedom of will.] So the word of your Lord [that He had uttered] was fulfilled that: "I will fill Hell with both jinnkind and mankind."[129] (118-119)

وَ کُلًّا نَّقُصُّ عَلَیۡکَ مِنۡ اَنۡۢبَآءِ الرُّسُلِ مَا نُثَبِّتُ بِہٖ فُؤَادَکَۚ وَ جَآءَکَ فِیۡ ہٰذِہِ الۡحَقُّ وَ مَوۡعِظَۃٌ وَّ ذِکۡرٰی لِلۡمُؤۡمِنِیۡنَ﴿۱۲۰﴾ وَ قُلۡ لِّلَّذِیۡنَ لَا یُؤۡمِنُوۡنَ اعۡمَلُوۡا عَلٰی مَکَانَتِکُمۡؕ اِنَّا عٰمِلُوۡنَ﴿۱۲۱﴾ ۙوَ انۡتَظِرُوۡاۚ اِنَّا مُنۡتَظِرُوۡنَ﴿۱۲۲﴾ وَلِلّٰہِ غَیۡبُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَاِلَیۡہِ یُرۡجَعُ الۡاَمۡرُ کُلُّہٗ فَاعۡبُدۡہُ وَ تَوَکَّلۡ عَلَیۡہِ ؕوَ مَا رَبُّکَ بِغَافِلٍ عَمَّا تَعۡمَلُوۡنَ﴿۱۲۳﴾

And [O Prophet!] We are narrating to you each of the accounts of the messengers through which We can strengthen your heart. The truth has come to you in them[130] and there is advice and reminder in them for those who believe. Tell them [O Prophet!] who are not believing: "Do according to your way [what you want]; We will do according to Our way. You also wait [till the judgement of God arrives]; we are also waiting." Whatever is concealed in the heavens and the earth is with God and all matters turn to Him. So, [O Prophet!] Worship Him only and trust Him alone. Your Lord is not unaware of whatever you are doing. (120-123)

Kuala Lumpur

03 March 2012

(Translated by Dr Shehzad Saleem)

[88].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 as such after marriage he had become a part of it.

[89].It is evident from the succeeding verses that the angels had come in the form of young and handsome boys. Lot (sws) knew how characterless and shameless his nation had become in this matter. This made him very worried.

[90].Was this an option given by Lot to these perverted rascals? Imam Amin Ahsan Islahi writes:

... This was not a choice given by Lot (sws) to his nation. It was meant to awaken their conscience and jolt them. It was his last moment anxious appeal to them so that they may contemplate on the sensitivity this servant of God had for the integrity of his guests: he was willing to go as far as to sacrifice his closest of relatives for them. It was meant to make them realize that contrary to this Prophet of God they have become so blind that they want to molest his guests. He also asked them to fear God and in the end uttered the words: اَلَـیۡسَ مِنۡکُمۡ رَجُلٌ رَّشِیۡدٌ as if to conclusively convey the truth to them. This is because even of they had the slightest bit of honour left in them for the truth it should have come into action after this sentence. However, when after this also, their conscience was not awakened, it clearly meant that they had no element of decency and humanity left in them. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 158)

[91].The implication of these words was that Lot (sws) should not try to confound the situation; they have not come to marry his daughters and unless they marry them, they have no right on them; hence they should be allowed to do what they want to and Lot (sws) should not create any hindrance in this.

[92].This sentence reflects intense anxiety, worry and helplessness and virtually left no excuse to the nation for their ill-ways. Thus after it was uttered, the angels lifted the veil and revealed themselves.

[93].Once the truth has been conclusively communicated by the messengers of God to their nations, the latter have been destroyed by stone-hurling storms. At another place, the Qur'an has called these storms as hasib. These are its details.

[94].Ie., these stones had been pre-ordained for the purpose of being hurled on the settlement of Lot's nation.

[95].The implication is that the stormy wind sent by the Almighty picked up these stones from their feet and tossed them on their heads. The Almighty did not need any special arrangement to bring them forth.

[96].This settlement was called Midian or Midyan after Abraham's son Midian. He was born of his third wife Keturah. It was mostly his descendents who lived there. The actual area they inhabited was to the north west of Hijaz and to the south of Palestine on the shores of the Red Sea and the Gulf of 'Aqabah. Some part of this area also extended to the eastern coast of the Sinai Peninsula. Two great trade routes of that time passed through this area. For this reason, the people of Midian had made great progress in trade.

[97].It is evident from this that after polytheism, the greatest evil that afflicted the nation of Shu'ayb (sws) was dishonesty in weighing and measuring. These wrongdoers had gone on to perfect it into a craft.

[98].This he said because he was a messenger of God and it is this established practice of God that has always been implemented in the times of messengers.

[99].Shu'ayb (sws) has clarified here that his job is to preach to them and give them glad tidings and deliver warnings and nothing beyond this. He is not their keeper for him to forcibly bring them to the right path.

[100].This in reality is a sarcastic remark and the prayer is mentioned in it as a sign of religiosity because the prayer is its greatest manifestation. Imam Amin Ahsan Islahi writes:

... The implication of these words is that since Shu'ayb regularly offered the prayer, they thought that he would make their forefathers proud and the nation would also prosper; but what good was his prayer for it was trying to wrap up their ancestral religion. It should be kept in mind here that since these miscreants feared that the pious and devout life of Shu'ayb would influence people who were pious by nature, they targeted his pious deeds with sarcasm and disdain – as if he was the real culprit. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 161)

[101].This refers to the divine spark which the Almighty has innately blessed each human being with.

[102].It is called goodly sustenance because it sustains a person's spiritual life.

[103].This is the answer to the conditional clause that has been suppressed.

[104].Ie., create disorder by producing ill-estimations in the minds of their customers whereas he himself is asking them not to create disorder in the land.

[105].It has been mentioned earlier that both seeking repentance and making amends are necessary for repentance. These words direct them to this.

[106].These words urge and exhort these people and also give them glad tidings of acceptance of their repentance. Imam Amin Ahsan Islahi writes:

... The implication is that however grave their sins are, if they sincerely turn towards Him, He will not disregard them. He will forgive and bless them. He is very gracious and loving. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 163)

[107].If people are called to give up their cherished traditions, this is generally what they remark. There is a sort of sarcasm in this as well: his statements do not make sense for any sane person; how can such nonsensical and far-fetched claims be understood.

[108].This is a mention of the general after the specific and refers to the miracle of the staff. This is because it divinely sanctioned the prophethood of Moses (sws). It validated his claim of being a messenger of God in the ultimate sense. For this reason, it is called by the words سُلْطَانٌ مُبِيْنٌ in this verse.

[109].The account of Moses (sws) is narrated in great detail in Surah Yunus and other messengers are mentioned briefly. In this surah, the situation is contrary. It is evident from this that both surahs are complementing each other. It is these aspects found in the surahs of the Qur'an which show that two surahs form a pair.

[110].From here onwards, the attention of the addressees of the Prophet (sws) is directed to the lesson they should learn from the accounts of the previous messengers of God mentioned earlier.

[111].The actual words used are قَائِمٌ(standing) and حَصِيْدٌ(reaped). What do they mean? Imam Amin Ahsan Islahi writes:

... An example of قَائِمٌ is Egypt. God drove out the Pharaoh and his nation from there and took it away to drown in a sea. Houses remained erect but the inhabitants were no more. The word حَصِيْدٌ refers to the settlements of the nations of Hud (sws) and Lot (sws) besides others. Both their houses and inhabitants were destroyed to extinction. Only a few remains of some of them exist to narrate an exemplary story of their wretchedness. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 163)

[112].Ie., it is a day on which all will be present so that all the parties of the case are able to listen to the verdict and whatever verdict is announced is announced with full justice and fairness.

[113].The arrival and departure of Muhammad (sws) is a sign in itself that the Day of Judgement is not far off and that it has been deferred only for a small period of time.

[114].This is stated to root out the baseless hopes people pin on beings who according to them will intercede for them before God.

[115].The actual words are زَفِيْرٌ and شَهِيْقٌ. They describe the cries of a donkey. The first is for the cry when it breathes out and the second for the one when it breathes in.

[116].This refers to the world that will come into existence in the Hereafter. It is mentioned in the Qur'an that the heavens and the earth of this world will be transformed into new heavens and a new earth. This expression is also used in our language to express eternity and perpetuity.

[117].It is this verse of the Qur'an on the basis of which it can be expected that one day Hell will cease to exist. The reason is that God's punishment is a threat and not a promise and the Lord of the heavens and the earth out of His grace certainly has the right to reduce the punishment of the wrongdoers or turn them into dust and ashes and eternally bury them in Hell. The words إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيدُ at the end of the verse refer precisely to this fact.

[118].This exception shows that the state and rank of the dwellers of Paradise will also undergo changes. However, they will be from good to better. Thus it is clarified ahead that the blessings of God will never cease. The previous verse ended on the words: إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيدُ. Here instead the ending words are: عَطَاء غَيْرَ مَجْذُوذٍ. This change has been made in order to differentiate between this eternal nature of Paradise and Hell.

[119].Ie., the Prophet (sws) should not hesitantly think that it must be some reason that even sensible people worship these deities. Obviously, the direction of address is towards the people who were involved in this foolishness.

[120].Ie., they will meet the exact fate they deserve. They shall not be wronged in any way. Each will get the reward or punishment his deeds entail.

[121].This is an assurance sounded to the Prophet (sws) that the reaction his people are showing against the Qur'an, a similar situation arose earlier in the case of the Torah. Thus this is nothing new and hence should not be a means of worry; this is how nations of God's prophets have generally behaved towards them.

[122].The implication is that though these people do not deserve any lenience because of what they are doing yet in the law of God there is a period of respite fixed for every nation. Thus the Prophet (sws) too should wait. The fate of his people will be decided when their period of respite ends.

[123].The actual words are: إِنَّ كُلاَّ لَّمَّا لَيُوَفِّيَنَّهُمْ. Here the لis for emphasis and oath and ماis to fulfill the requisites of sound and rhyme. Other examples of this usage can be seen in the Qur'an as well.

[124].This is because they will have to deal with the Lord against whom no one can be of any help.

[125].In order to combat difficult circumstances, the Qur'an has always urged people to adhere to two things: prayer and patience. Imam Amin Ahsan Islahi has explained this motif the way it has occured here. He writes:

... Urging the Prophet (sws) to adhere to perseverance before the prayer is mentioned and to adhere to patience after its mention points to a fact: steadfastness and persistence are commendable only when one's direction is correct. Moreover, there is also another point in this verse. It is not said: "Be patient because God will not waste the reward of the patient." On the contrary, the words used are: "Be patient because God does not waste the reward of those who are thorough in their deeds." The purpose of using these words is that patience of only those people is dear to God and worthy of reward who are patient in every sense of the word. Everyone becomes patient after crying and complaining. The patience of the thorough is that even if they face the worse type of difficulties they do not brood and grumble. The reward of who show patience with such dignity is never wasted. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 176)

[126].Ie., nations whose accounts have been mentioned earlier.

[127].Here attention is directed in a very exemplary way to the real reason of their destruction: they were destroyed once the messengers of God conclusively conveyed the truth to them because their majority was guilty of spreading disorder and there were very few who were willing to mend their ways. It is not the way of God to destroy a nation because of a few unjust people when its majority is willing to mend its ways. Such destruction takes place only when the nation in its collective capacity takes to mischief and disorder.

[128].I.e., He will show mercy in accordance with His law that He has prescribed for the guidance of people and leaving vice they become pious.

[129].This is a reference to God's answer to Iblis when, while refusing to bow down before Adam (sws), he had said that he would surround Adam's progeny in such a way that their majority would not remain grateful to God.

[130].Ie., this fact is mentioned in them that the righteous remained dominant and the disbelievers were destroyed.


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Surah Yasin

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Surah Luqman

Surah Ahzab

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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)

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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)

Sūrah Nisā’ (153-176)