Surah Mu’minun (2/2)

Surah Mu’minun (2/2)


ثُمَّ اَرۡسَلۡنَا مُوۡسٰی وَ اَخَاہُ ہٰرُوۡنَ ۬ۙ بِاٰیٰتِنَا وَ سُلۡطٰنٍ مُّبِیۡنٍ ﴿ۙ۴۵﴾ اِلٰی فِرۡعَوۡنَ وَ مَلَا۠ئِہٖ فَاسۡتَکۡبَرُوۡا وَ کَانُوۡا قَوۡمًا عَالِیۡنَ ﴿ۚ۴۶﴾ فَقَالُوۡۤا اَنُؤۡمِنُ لِبَشَرَیۡنِ مِثۡلِنَا وَ قَوۡمُہُمَا لَنَا عٰبِدُوۡنَ ﴿ۚ۴۷﴾ فَکَذَّبُوۡہُمَا فَکَانُوۡا مِنَ الۡمُہۡلَکِیۡنَ ﴿۴۸﴾ وَ لَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ لَعَلَّہُمۡ یَہۡتَدُوۡنَ ﴿۴۹﴾ Then We sent Moses and His brother Aaron with Our signs and a manifest proof[49] to the Pharaoh and his courtiers. So, they too showed haughtiness and they were a very arrogant people. Thus they said: "Should We believe in what two humans similar to us say even though their nation is our slave?"[50] So, they denied both of them and ultimately were destroyed. And We gave Moses [the gift of] the Book so that the people of his nation obtain guidance [from it]. (45-49) وَ جَعَلۡنَا ابۡنَ مَرۡیَمَ وَ اُمَّہٗۤ اٰیَۃً وَّ اٰوَیۡنٰہُمَاۤ اِلٰی رَبۡوَۃٍ ذَاتِ قَرَارٍ وَّ مَعِیۡنٍ ﴿۵۰﴾ And We similarly made the son of Mary and his mother also a great sign[51] and [at the time of a grave trial[52]] gave refuge to both on a hill-side which was a place of comfort and made a spring to flow there [for them].[53] (50) یٰۤاَیُّہَا الرُّسُلُ کُلُوۡا مِنَ الطَّیِّبٰتِ وَ اعۡمَلُوۡا صَالِحًا ؕ اِنِّیۡ بِمَا تَعۡمَلُوۡنَ عَلِیۡمٌ ﴿ؕ۵۱﴾ وَ اِنَّ ہٰذِہٖۤ اُمَّتُکُمۡ اُمَّۃً وَّاحِدَۃً وَّ اَنَا رَبُّکُمۡ فَاتَّقُوۡنِ ﴿۵۲﴾ [To these prophets, We only said:] "O Prophets! [Ignore the superstitions[54] of these people and] eat pure things [without any hesitation whatsoever] and do righteous deeds. I know whatever you do.[55] This ummah of yours is one ummah only[56] and I am your Lord. So, fear Me." (51-52) فَتَقَطَّعُوۡۤا اَمۡرَہُمۡ بَیۡنَہُمۡ زُبُرًا ؕ کُلُّ حِزۡبٍۭ بِمَا لَدَیۡہِمۡ فَرِحُوۡنَ ﴿۵۳﴾ فَذَرۡہُمۡ فِیۡ غَمۡرَتِہِمۡ حَتّٰی حِیۡنٍ ﴿۵۴﴾ اَیَحۡسَبُوۡنَ اَنَّمَا نُمِدُّہُمۡ بِہٖ مِنۡ مَّالٍ وَّ بَنِیۡنَ ﴿ۙ۵۵﴾ نُسَارِعُ لَہُمۡ فِی الۡخَیۡرٰتِ ؕ بَلۡ لَّا یَشۡعُرُوۡنَ ﴿۵۶﴾ Then [after them] people mutually split their religion into pieces. Now each group is engrossed in whatever it has. So, let them remain for some days in their frenzy. Do they think that the wealth and children We are continuing to give them, it is as if We are fervently giving them good things? [No,] In fact, they have no awareness of the reality.[57] (53-56) اِنَّ الَّذِیۡنَ ہُمۡ مِّنۡ خَشۡیَۃِ رَبِّہِمۡ مُّشۡفِقُوۡنَ ﴿ۙ۵۷﴾ وَ الَّذِیۡنَ ہُمۡ بِاٰیٰتِ رَبِّہِمۡ یُؤۡمِنُوۡنَ ﴿ۙ۵۸﴾ وَ الَّذِیۡنَ ہُمۡ بِرَبِّہِمۡ لَا یُشۡرِکُوۡنَ ﴿ۙ۵۹﴾ وَ الَّذِیۡنَ یُؤۡتُوۡنَ مَاۤ اٰتَوۡا وَّ قُلُوۡبُہُمۡ وَجِلَۃٌ اَنَّہُمۡ اِلٰی رَبِّہِمۡ رٰجِعُوۡنَ ﴿ۙ۶۰﴾ اُولٰٓئِکَ یُسٰرِعُوۡنَ فِی الۡخَیۡرٰتِ وَ ہُمۡ لَہَا سٰبِقُوۡنَ ﴿۶۱﴾ وَ لَا نُکَلِّفُ نَفۡسًا اِلَّا وُسۡعَہَا وَ لَدَیۡنَا کِتٰبٌ یَّنۡطِقُ بِالۡحَقِّ وَ ہُمۡ لَا یُظۡلَمُوۡنَ ﴿۶۲﴾ On the other hand, those who fear the might of their Lord and who believe in the revelations of their Lord and those who do not associate partners with their Lord and those who when give something for His cause, give with their hearts trembling [with the thought] that they have to return to their Lord; it is they who are leading others in good works and will attain them – indeed, We do not burden a soul beyond its capacity[58] and We have a book which will accurately disclose [what they had been doing in the world] and not the slightest injustice will they suffer. (57-62) بَلۡ قُلُوۡبُہُمۡ فِیۡ غَمۡرَۃٍ مِّنۡ ہٰذَا وَ لَہُمۡ اَعۡمَالٌ مِّنۡ دُوۡنِ ذٰلِکَ ہُمۡ لَہَا عٰمِلُوۡنَ ﴿۶۳﴾ حَتّٰۤی اِذَاۤ اَخَذۡنَا مُتۡرَفِیۡہِمۡ بِالۡعَذَابِ اِذَا ہُمۡ یَجۡـَٔرُوۡنَ ﴿ؕ۶۴﴾ لَا تَجۡـَٔرُوا الۡیَوۡمَ ۟ اِنَّکُمۡ مِّنَّا لَا تُنۡصَرُوۡنَ ﴿۶۵﴾ قَدۡ کَانَتۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ فَکُنۡتُمۡ عَلٰۤی اَعۡقَابِکُمۡ تَنۡکِصُوۡنَ ﴿ۙ۶۶﴾ مُسۡتَکۡبِرِیۡنَ ٭ۖ بِہٖ سٰمِرًا تَہۡجُرُوۡنَ ﴿۶۷﴾ No, [these disbelievers do not understand it;] in fact, their hearts are oblivious to it and [not only this] they have other involvements. They will remain engrossed in them until when We seize the affluent among them with torment, they will start pleading[59] – Do not plead and implore now. We will not the slightest help you now. When My revelations were recited to you, you would turn and run away from the prophet in arrogance[60] while making fun of him as if you are leaving a story-teller.[61] (63-67) اَفَلَمۡ یَدَّبَّرُوا الۡقَوۡلَ اَمۡ جَآءَہُمۡ مَّا لَمۡ یَاۡتِ اٰبَآءَہُمُ الۡاَوَّلِیۡنَ ﴿۫۶۸﴾ اَمۡ لَمۡ یَعۡرِفُوۡا رَسُوۡلَہُمۡ فَہُمۡ لَہٗ مُنۡکِرُوۡنَ﴿۫۶۹﴾ اَمۡ یَقُوۡلُوۡنَ بِہٖ جِنَّۃٌ ؕ بَلۡ جَآءَہُمۡ بِالۡحَقِّ وَ اَکۡثَرُہُمۡ لِلۡحَقِّ کٰرِہُوۡنَ ﴿۷۰﴾ وَ لَوِ اتَّبَعَ الۡحَقُّ اَہۡوَآءَہُمۡ لَفَسَدَتِ السَّمٰوٰتُ وَ الۡاَرۡضُ وَ مَنۡ فِیۡہِنَّ ؕ بَلۡ اَتَیۡنٰہُمۡ بِذِکۡرِہِمۡ فَہُمۡ عَنۡ ذِکۡرِہِمۡ مُّعۡرِضُوۡنَ ﴿ؕ۷۱﴾ Then have these people not reflected on this discourse or has something come to them which did not come to their earlier forefathers? Or have they not recognized their messenger; for this reason, they are denying him? Or they say: "He is inflicted a little by madness?[62] Certainly not! In fact, He has brought the truth to them but most of them are averse to the truth [because it is against their desires]. And, in reality, had the truth followed their desires [by becoming in conformity with them], then the earth and the heavens and what is between them would have been destroyed.[63] No, [this is not the story of some story-teller!] In fact, We have brought to them their share of reminder.[64] But they are turning away from their own reminder. (68-71) اَمۡ تَسۡـَٔلُہُمۡ خَرۡجًا فَخَرَاجُ رَبِّکَ خَیۡرٌ ٭ۖ وَّ ہُوَ خَیۡرُ الرّٰزِقِیۡنَ ﴿۷۲﴾ وَ اِنَّکَ لَتَدۡعُوۡہُمۡ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ ﴿۷۳﴾ وَ اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ عَنِ الصِّرَاطِ لَنٰکِبُوۡنَ ﴿۷۴﴾ وَ لَوۡ رَحِمۡنٰہُمۡ وَ کَشَفۡنَا مَا بِہِمۡ مِّنۡ ضُرٍّ لَّلَجُّوۡا فِیۡ طُغۡیَانِہِمۡ یَعۡمَہُوۡنَ ﴿۷۵﴾ وَ لَقَدۡ اَخَذۡنٰہُمۡ بِالۡعَذَابِ فَمَا اسۡتَکَانُوۡا لِرَبِّہِمۡ وَ مَا یَتَضَرَّعُوۡنَ ﴿۷۶﴾ حَتّٰۤی اِذَا فَتَحۡنَا عَلَیۡہِمۡ بَابًا ذَا عَذَابٍ شَدِیۡدٍ اِذَا ہُمۡ فِیۡہِ مُبۡلِسُوۡنَ ﴿۷۷﴾ Are you asking for some return from them [that its burden is weighing heavily on them]? So, [tell them that] the reward of your Lord is better [for you] and He is the best provider of sustenance. Indeed, you are calling them to a straight path. But those who do not believe in the Hereafter want to walk away from the straight path. [They do not want to believe whatsoever. Thus in reality] if [We had put them into a trial; then] showed mercy to them and eliminated their hardship, they would have wandered about like this in deep rebelliousness.[65] We seized those in torment[66] [who were like them among their predecessors], but neither did their hearts bow to their Lord nor did they ever plead.[67] Until when We open the door of a grave torment to such people, you see that they have totally lost hope therein. (72-77) وَ ہُوَ الَّذِیۡۤ اَنۡشَاَ لَکُمُ السَّمۡعَ وَ الۡاَبۡصَارَ وَ الۡاَفۡـِٕدَۃَ ؕ قَلِیۡلًا مَّا تَشۡکُرُوۡنَ ﴿۷۸﴾ وَ ہُوَ الَّذِیۡ ذَرَاَکُمۡ فِی الۡاَرۡضِ وَ اِلَیۡہِ تُحۡشَرُوۡنَ ﴿۷۹﴾ وَ ہُوَ الَّذِیۡ یُحۡیٖ وَ یُمِیۡتُ وَ لَہُ اخۡتِلَافُ الَّیۡلِ وَ النَّہَارِ ؕ اَفَلَا تَعۡقِلُوۡنَ ﴿۸۰﴾ [People! Listen to what God says.] It is He Who has made for you ears, eyes and hearts.[68] [But Alas!] Seldom do you show gratitude. And it is He Who has spread you in the earth and [a day will come when] you will be gathered towards Him.[69] And it is He Who gives life and death and the alternation of the night and the day are all in His control. Then do you not understand?[70] (78-80) بَلۡ قَالُوۡا مِثۡلَ مَا قَالَ الۡاَوَّلُوۡنَ﴿۸۱﴾ قَالُوۡۤا ءَ اِذَا مِتۡنَا وَ کُنَّا تُرَابًا وَّ عِظَامًا ءَ اِنَّا لَمَبۡعُوۡثُوۡنَ ﴿۸۲﴾ لَقَدۡ وُعِدۡنَا نَحۡنُ وَ اٰبَآؤُنَا ہٰذَا مِنۡ قَبۡلُ اِنۡ ہٰذَاۤ اِلَّاۤ اَسَاطِیۡرُ الۡاَوَّلِیۡنَ ﴿۸۳﴾ They do not understand. In fact, they have said the same thing what their predecessors had said. They have said: "When We die and become clay and bones, will we be raised to life again? This has been promised to us and to our forefathers as well. Nothing at all! These are only tales of the ancient." (81-83) قُلۡ لِّمَنِ الۡاَرۡضُ وَ مَنۡ فِیۡہَاۤ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ ﴿۸۴﴾ سَیَقُوۡلُوۡنَ لِلّٰہِ ؕ قُلۡ اَفَلَا تَذَکَّرُوۡنَ ﴿۸۵﴾ قُلۡ مَنۡ رَّبُّ السَّمٰوٰتِ السَّبۡعِ وَ رَبُّ الۡعَرۡشِ الۡعَظِیۡمِ ﴿۸۶﴾ سَیَقُوۡلُوۡنَ لِلّٰہِ ؕ قُلۡ اَفَلَا تَتَّقُوۡنَ ﴿۸۷﴾ قُلۡ مَنۡۢ بِیَدِہٖ مَلَکُوۡتُ کُلِّ شَیۡءٍ وَّ ہُوَ یُجِیۡرُ وَ لَا یُجَارُ عَلَیۡہِ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ ﴿۸۸﴾ سَیَقُوۡلُوۡنَ لِلّٰہِ ؕ قُلۡ فَاَنّٰی تُسۡحَرُوۡنَ ﴿۸۹﴾ Tell them: "If you know, then speak out: 'To whom belongs this earth and those who are [living] in it?'" They will definitely reply: "God." Say: "So, do you not receive a reminder [from it.]"[71] Ask them: "Who is the Lord of the seven heavens and the glorious throne?" They will definitely say: "They also belong to God." Say: "So, [by associating partners with] God, do you not fear [Him]?" Ask them: "If you know,[72] then speak out: 'Who is it Who has authority over everything and He gives refuge but no one other than Him can give refuge?'" They will definitely say: "All this is in God's authority." Say: "Then where do you lose your senses?" (84-89) بَلۡ اَتَیۡنٰہُمۡ بِالۡحَقِّ وَ اِنَّہُمۡ لَکٰذِبُوۡنَ ﴿۹۰﴾ مَا اتَّخَذَ اللّٰہُ مِنۡ وَّلَدٍ وَّ مَا کَانَ مَعَہٗ مِنۡ اِلٰہٍ اِذًا لَّذَہَبَ کُلُّ اِلٰہٍۭ بِمَا خَلَقَ وَ لَعَلَا بَعۡضُہُمۡ عَلٰی بَعۡضٍ ؕ سُبۡحٰنَ اللّٰہِ عَمَّا یَصِفُوۡنَ ﴿ۙ۹۱﴾ عٰلِمِ الۡغَیۡبِ وَ الشَّہَادَۃِ فَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ ﴿۹۲﴾ No, nothing! In fact, We have brought the truth to them and indeed they are absolute liars. God has not made anyone His offspring; and neither is there any other deity besides Him. If such was the case, each deity would have taken His creation and separated himself, and then they would have attacked each other.[73] Exalted is God from such things they state. He knows the manifest and the hidden.[74] Hence far aloft is He from what they associate with Him. (90-92) قُلۡ رَّبِّ اِمَّا تُرِیَنِّیۡ مَا یُوۡعَدُوۡنَ ﴿ۙ۹۳﴾ رَبِّ فَلَا تَجۡعَلۡنِیۡ فِی الۡقَوۡمِ الظّٰلِمِیۡنَ ﴿۹۴﴾ وَ اِنَّا عَلٰۤی اَنۡ نُّرِیَکَ مَا نَعِدُہُمۡ لَقٰدِرُوۡنَ ﴿۹۵﴾ Pray [O Prophet!]: "My Lord! If you show me the torment[75] with which they have been threatened, Lord! do not include me among these unjust people." And indeed We are fully capable [to bring forth before your eyes and] show to you the torment with which We are threatening them.[76] (93-95) اِدۡفَعۡ بِالَّتِیۡ ہِیَ اَحۡسَنُ السَّیِّئَۃَ ؕ نَحۡنُ اَعۡلَمُ بِمَا یَصِفُوۡنَ ﴿۹۶﴾ وَ قُلۡ رَّبِّ اَعُوۡذُ بِکَ مِنۡ ہَمَزٰتِ الشَّیٰطِیۡنِ ﴿ۙ۹۷﴾ وَ اَعُوۡذُ بِکَ رَبِّ اَنۡ یَّحۡضُرُوۡنِ ﴿۹۸﴾ In response to their evil, do what is good. We are fully aware of whatever evil they are uttering. And keep praying: "Lord! I seek your refuge from the prompting of the devils[77] and my Lord! I also seek your refuge that they come to me."[78] (96-98) حَتّٰۤی اِذَا جَآءَ اَحَدَہُمُ الۡمَوۡتُ قَالَ رَبِّ ارۡجِعُوۡنِ ﴿ۙ۹۹﴾ لَعَلِّیۡۤ اَعۡمَلُ صَالِحًا فِیۡمَا تَرَکۡتُ کَلَّا ؕ اِنَّہَا کَلِمَۃٌ ہُوَ قَآئِلُہَا ؕ وَ مِنۡ وَّرَآئِہِمۡ بَرۡزَخٌ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ ﴿۱۰۰﴾ فَاِذَا نُفِخَ فِی الصُّوۡرِ فَلَاۤ اَنۡسَابَ بَیۡنَہُمۡ یَوۡمَئِذٍ وَّ لَا یَتَسَآءَلُوۡنَ ﴿۱۰۱﴾ فَمَنۡ ثَقُلَتۡ مَوَازِیۡنُہٗ فَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ ﴿۱۰۲﴾ وَ مَنۡ خَفَّتۡ مَوَازِیۡنُہٗ فَاُولٰٓئِکَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ فِیۡ جَہَنَّمَ خٰلِدُوۡنَ ﴿۱۰۳﴾ۚ تَلۡفَحُ وُجُوۡہَہُمُ النَّارُ وَ ہُمۡ فِیۡہَا کٰلِحُوۡنَ ﴿۱۰۴﴾ اَلَمۡ تَکُنۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ فَکُنۡتُمۡ بِہَا تُکَذِّبُوۡنَ ﴿۱۰۵﴾ قَالُوۡا رَبَّنَا غَلَبَتۡ عَلَیۡنَا شِقۡوَتُنَا وَ کُنَّا قَوۡمًا ضَآلِّیۡنَ ﴿۱۰۶﴾ رَبَّنَاۤ اَخۡرِجۡنَا مِنۡہَا فَاِنۡ عُدۡنَا فَاِنَّا ظٰلِمُوۡنَ ﴿۱۰۷﴾ قَالَ اخۡسَـُٔوۡا فِیۡہَا وَ لَا تُکَلِّمُوۡنِ ﴿۱۰۸﴾ اِنَّہٗ کَانَ فَرِیۡقٌ مِّنۡ عِبَادِیۡ یَقُوۡلُوۡنَ رَبَّنَاۤ اٰمَنَّا فَاغۡفِرۡ لَنَا وَ ارۡحَمۡنَا وَ اَنۡتَ خَیۡرُ الرّٰحِمِیۡنَ ﴿۱۰۹﴾ۚۖ فَاتَّخَذۡتُمُوۡہُمۡ سِخۡرِیًّا حَتّٰۤی اَنۡسَوۡکُمۡ ذِکۡرِیۡ وَ کُنۡتُمۡ مِّنۡہُمۡ تَضۡحَکُوۡنَ ﴿۱۱۰﴾ اِنِّیۡ جَزَیۡتُہُمُ الۡیَوۡمَ بِمَا صَبَرُوۡۤا ۙ اَنَّہُمۡ ہُمُ الۡفَآئِزُوۡنَ ﴿۱۱۱﴾ [They will not give up their pranks] until when death hovers over any one of them, he will say: "Lord! You people send me back[79] that I may earn good deeds in what I have left behind." Certainly not! This is merely a statement that he is uttering.[80] In front of them will now be a barrier till that Day when they will be raised. Then when the trumpet is sounded, there will be no relationship between them nor will they be able to seek help from one another. At that time, those whose scales are heavy will only succeed and those whose scales are light, it is they who have put themselves in loss. They will forever remain in Hell. Fire will burn down their faces and their faces will be distorted in it[81] – were not My revelations read out to you; then you would deny them? They will say: "Our Lord! Our misfortune enveloped us and we really were those who had gone astray. Our Lord! If you take us out [once], then if we repeat what we did, we will definitely be among the unjust." It shall be ordered: "Be off with you! Abide in it and do not talk to Me." There were some among My servants[82] who would pray: "Our Lord! We have professed faith; so, forgive us and have mercy on us and you are best of those who show mercy." So, you made fun of them until [it was as if] they made you forget Our remembrance also[83] and you ridiculed them. Today, We have rewarded them for their patience so that it is they only who have succeeded. (99-111) قٰلَ کَمۡ لَبِثۡتُمۡ فِی الۡاَرۡضِ عَدَدَ سِنِیۡنَ ﴿۱۱۲﴾ قَالُوۡا لَبِثۡنَا یَوۡمًا اَوۡ بَعۡضَ یَوۡمٍ فَسۡـَٔلِ الۡعَآدِّیۡنَ ﴿۱۱۳﴾ قٰلَ اِنۡ لَّبِثۡتُمۡ اِلَّا قَلِیۡلًا لَّوۡ اَنَّکُمۡ کُنۡتُمۡ تَعۡلَمُوۡنَ ﴿۱۱۴﴾ [At that time,] a person will say:[84] "By the count of years, how long would you have stayed on earth?" They will reply: "A day or a part of the day; but you ask this to those who have kept count."[85] A person will say: "You only stayed for a short while. Would that you knew!"[86] (112-114) اَفَحَسِبۡتُمۡ اَنَّمَا خَلَقۡنٰکُمۡ عَبَثًا وَّ اَنَّکُمۡ اِلَیۡنَا لَا تُرۡجَعُوۡنَ ﴿۱۱۵﴾ فَتَعٰلَی اللّٰہُ الۡمَلِکُ الۡحَقُّ ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ ۚ رَبُّ الۡعَرۡشِ الۡکَرِیۡمِ ﴿۱۱۶﴾ وَ مَنۡ یَّدۡعُ مَعَ اللّٰہِ اِلٰـہًا اٰخَرَ ۙ لَا بُرۡہَانَ لَہٗ بِہٖ ۙ فَاِنَّمَا حِسَابُہٗ عِنۡدَ رَبِّہٖ ؕ اِنَّہٗ لَا یُفۡلِحُ الۡکٰفِرُوۡنَ ﴿۱۱۷﴾ وَ قُلۡ رَّبِّ اغۡفِرۡ وَ ارۡحَمۡ وَ اَنۡتَ خَیۡرُ الرّٰحِمِیۡنَ ﴿۱۱۸﴾ [People! You have become heedless to that Day.] Then, do you think that We have created you without a purpose and you will not be returned to Us? So, very exalted[87] is God, the real sovereign.[88] None is a deity except Him;[89] Master of the glorious throne.[90] And those who invoke some other deity with God about which they have no evidence, their account rests with God. [They are disbelievers and] disbelievers undoubtedly will never succeed.[91] [Leave them to themselves, O Prophet!] and pray: "My Lord! Forgive me and have mercy on me; you are the best of those who show mercy."[92] (115-118) Kuala Lumpur 15 June 2013 ____________ [49]. Signs refer to the miracles which were given to Moses (sws) and Aaron (sws) to warn the Pharaoh and his followers and "manifest proof" refers to the miracle of the staff. Imam Amin Ahsan Islahi writes: ... This is the mention of the specific after the general. The staff actually had the status of the ultimate and decisive proof. Hence it is dubbed as سُلْطَانٍ مًبِيْنٍ. Through this miracle, the Pharaoh and his courtiers suffered a humiliating defeat in front of their nation and all their adept magicians. At some instances in the Qur'an, it is referred to as بَيِّنَةُ, which means a very clear proof. The word سُلْطَان is used in the meaning of God's sanction and permission as it is used in this verse of Surah al-Rahman: لاَ تَنْفُذُوْنَ إِلاَّ بِسُلْطَانٍ. These words are also very apt for the miracle of the staff because it had the status of divine sanction in the hands of Moses (sws). (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 321) [50]. This is an explanation of their arrogance: they regarded themselves to be above the truth and denied it merely because it had been presented to them by their slaves. [51]. The actual word is: آيَةُ. It has not been defined to magnify it. In other words, he was a great sign from his very existence, from the conclusive reward and punishment that he stood for and for a day, when this world and these heavens would be transformed into a new world and new heavens. [52]. This is a reference to the birth of Jesus (sws) when Mary was trying to find a place of isolation where she could deliver the child while remaining secure from the blame and allegations of people. [53]. Ie., it was a calm place on high ground and a spring of pure clear water flowed in it. It is further explained in Surah Maryam that there was a laden date-tree there as well. [54]. Ie., their polytheistic superstitions because of which they had prohibited certain pure and wholesome things upon themselves. [55]. Ie., God knows the good and bad deeds they do. Hence, He will reward people for their virtues and necessarily punish those who are guilty of bad deeds. [56]. The implication is that people have set up separate ummahs in the name of religion whereas the religion given to them by God was only one. Hence the ummah too is primarily one. Imam Amin Ahsan Islahi writes: ... The Qur'an does not accept that the prophets and messengers who came to this world invited people towards separate religions and created separate ummahs. On the contrary, it claims that every prophet struggled to set up only one ummah – the Muslim ummah. When nations spoiled this religion, God sent other prophets and messengers to reform the state of affairs. Those prophets and messengers did not present anything but the real religion; they expended all their efforts to make people adhere to the real religion and if and when it was according to God's wisdom, they explained the requirements of this religion even further. The Qur'an is the last rung of this blessed ladder. It has presented the real religion – to which Adam (sws) and Noah (sws) all the way to Jesus (sws) called people – in its original pristine form. (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 326) [57]. This is an admonition sounded to people on their thick-headedness: because of their life of comfort, affluence and abundance in wealth and children, they think that God is merciful to them and this is a proof of their success. It is stated that this is their misperception. They are not able to understand that this is God's law of respite in which they are gradually left with no excuse for denial. This will lead them to destruction and they will not be able to find any way out from it. [58]. Ie., the attributes which the Almighty demands His creatures to adopt are not beyond their capacity. Every person has been created by God in a way that He has the strength to lead a life with these attributes and as a result become worthy of God's Paradise because of His deeds. [59]. This is because torment primarily comes for the affluent who reject their messenger because of their arrogance which inflicts them as a result of their wealth and authority. However, others who side with them because of their influence are also included in the ambit of this torment. [60]. The actual words are: مُسْتَكْبِرِيْنَ بِهِ. The antecedent of the pronoun in them is the prophet whose recital of revelations is mentioned earlier. The preposition ب shows that it also encompasses the meaning of making fun. It is this making fun of and showing arrogance to a messenger whose consequences are discussed in the whole surah. Hence this antecedent is very evident from the purport of the discourse. [61]. The actual words are: سَامِرًا تَهْجَرُوْنَ. Here, in the opinion of this writer, سَامِرًا is the pre-posed object of تَهْجَرُوْنَ. Ie., they are leaving a person whose words are not the slightest worthy of any attention. Thus it is mentioned at many places that the things they say are but tales of the ancient: إنْ هَذَا إلاَّ أَسَطِيْرُ الاَوَّلِيْنَ. [62]. This style depicts rebuke and reprimand. The implication is that if any of these was the case, they could have been regarded to have an excuse. However, the fact is that they have fully understood God's word. They know that this guidance is the same as the one which was brought by their forefathers: Abraham (sws) and Ishmael (sws). They have fully recognized the messenger and also very well know the difference between wisdom and madness; yet in spite of this are denying. [63]. This is because in such a case good instead of evil, oppression instead of justice, vice instead of virtue, dishonesty instead of honesty and most of all polytheism instead of monotheism would have been affirmed and proclaimed and all the moral system of the world would have been disrupted. [64]. Ie., the reminder which is in their language and is being presented to them by a person from among them. God is not asking them to follow a prophet who lives far away from them. This topic of looking with favour on the Arabs and of conclusively communicating the truth to them has been mentioned with such detail at other instances in the Qur'an also. [65]. The implication is that the real problem lies in the hearts of the disbelievers who do not accept the truth. Hence the Prophet (sws) should rest assured that there is no ambiguity in his message; he is only calling them to tread the straight path. [66]. The actual words are: وَ لَقَدْ أَخَذْنَاهُمْ. Concomitant indications shows that they actually mean: و لقد أخذناهم اشياعهم. Imam Amin Ahsan Islahi: ... The pronoun هُمْ does not refer to the Quraysh. It refers to those similar to them in earlier nations. In Arabic, such pronouns do occur as a result of pronounced similarity and correspondence. Examples of such usage exist both in the Qur'an and in classical Arabic literature. The eloquence found in it is that when God seized them it was as if He seized the Quraysh because both were guilty of the same crime. (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 337) [67]. An incomplete verb is suppressed before the indefinite verb in the verse and the word تَضَرُّع is used for "pleading." It is used for that pleading and imploring which is the result of a heart that is soft. The word إِسْتَكَانَة in the verse expresses this softness. [68]. Ie., for what reason? Imam Amin Ahsan Islahi writes: ... For the sole purpose that they hear the words of counsel and wisdom which are being narrated to them, see the signs found in themselves and around them and to which their attention is being directed and reflect on the consequences which emanate from them and which are being presented to them in a clear way. This is the real use of the ears, the eyes and the intellect. However, such are these wretched people that instead of demanding reasoning to validate the truth they are demanding the lash of punishment. (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 338) [69]. Here in one sentence the Qur'an with such great eloquence has indicated how a day of judgment must take place and also a proof of monotheism. The implication is that people have been scattered on earth the way a farmer scatters seeds in his land so that one day he harvests and accumulates the crop they produce and never likes any other person to share the crop that he had sown. [70]. Ie., do not understand that when all this system is in God's control and in spite of diversity and differences is working in absolute harmony, from where have His partners arisen? [71]. Ie., reminder of the fact that no one except God is worthy of worship and it is not the slightest difficult for Him to re-create mankind and jinnkind after He makes them die. [72]. These words occur earlier as well. At both instances, they are a sarcastic remark on the discrepancy in the thought of the addressees. The implication is that he should ask the people who claim to be knowledgeable that on the one hand they believe in all these things and on the other associate partners with God and when they are reminded of the Hereafter, they say that these are tales of the ancients. What sort of foolishness is this? A little deliberation shows that this is the same sort of contradiction which Muslims of current times are afflicted with. Thus, contrary to other nations of the world, it is not correct to believe that the idolaters of Arabia thought that the earth and the heavens had separate deities or thought that their deities had a standing against God or that they had any share in making the heavens and the earth and that between them. They only believed that the angels were daughters of God and that God had included them in His divinity; hence if they were able to please those angels by worshipping them, God would be pleased with them because of it. [73]. This is a decisive argument in favour of monotheism: after fully observing the awesome nature of the universe, the amazing order and discipline in its system and the harmony found among its various elements any upright person cannot the slightest have any inclination towards polytheism. [74]. Ie., when He Himself fully knows everything what need does He have to make partners? [75]. This is stated because if a messenger's migration from his nation takes place in the form of death, then this punishment visits it once he passes away. This was the case with Jesus (sws) and his nation. [76]. This is the final warning on which the surah has ended. Advising the messenger to supplicate in these words in very adverse circumstances clearly shows that the promise of dominance and help for him and his companions was about to be fufilled, and it would happen in his lifetime as a result of which those who denied him would definitely be destroyed. At this instance, the Prophet (sws) has been asked to supplicate to be separated from the unjust. This is a very subtle reference towards migration which is an essential phase of a messenger's preaching endeavour. It takes place before his people are punished. [77]. This refers to both devils among mankind and among jinnkind who whisper suggestions into the hearts of people. Their attitude is under discussion here. [78]. Ie., if the devils among mankind make these suggestions, he seeks refuge from them before God that they come to him for debate and disorder. [79]. The actual words are: رَبِّ ارْجِعُوْنِ. God is addressed in the plural here because at that time God will not be before him; in fact, His angels will be there standing around him to arrest him. [80]. Ie., expressing his yearning and regret; otherwise, it is obviously a futile demand; its time has passed. [81]. Ie., their faces will be turning hideous. [82]. The actual words are: فَرِيْقٌ مِنْ عِبَادِيْ. Here the word فَرِيْقٌ specially refers to the poor among the Muslims who would generally be made a target of mockery and laughter. [83]. Ie., they became so involved in making fun of Muslims that they forgot that they had a God Who was observing what they did. [84]. The actual word is: قَالَ. Its speaker is neither God nor some angel; it is, in fact, in the meaning of: قَاَلَ قَائِلٌ. It has been explained in verses 102-104 of Surah Taha that this dialogue will take place between them. [85]. This is an expression of aversion from those who will answer. In the words of Imam Amin Ahsan Islahi it is as if even a question about the life, of which the length and comfort had totally engrossed them, is today burdening them. [86]. Ie., knew that short is the period God has fixed to obtain eternal reward or punishment. [87]. Ie., He is exalted and it is beneath Him that He do something meaningless and create this universe merely for entertainment. [88]. Hence a day of justice will necessarily come about and He will decide reward and punishment for the oppressed and the oppressors. [89]. Hence none will be able to influence His verdict. [90]. Thus only those verdicts will emanate from Him that emanate from the throne of someone glorious. [91]. The surah began with the words: قَدْ أفْلَحَ المُوْمِنُوْنَ. After that the subject of warning was taken up and readers may observe that the surah is now ending on the words: لاَ يُفْلِحُ الْكَافِرُوْنَ. [92]. This is the same prayer that has been referred earlier in verse 109. The Qur'an has stated that the arrogant would make fun of it. Imam Amin Ahsan Islahi writes: ... It is evident from being advised to pray thus that the Prophet (sws) was to adhere to his stance and keep praying as told. It would open the doors of forgiveness and mercy for him. It was also a glad tiding in the garb of a prayer for the believers. (Amin Ahsan Islahi, Tadabbur-i Qur'an, vol. 5, 350) ____________________




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Surah Maryam (2/2)

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Surah Bani Isra’il (1/3)

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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

Khilafah

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)

Belief in the Prophets

Sūrah Nisā’ (101-152)

Belief in the Hereafter

Sūrah Nisā’ (58-100)

The Consensus of Muslims

Sūrah Nisā’ (36-57)

Islam and the State

Our Call to Humanity

Sūrah Nisā’ (15-34)

The Rule of an Islamic Government

Sūrah Nisā’ (1-14)