Surah Yunus (1/2)

Surah Yunus (1/2)


Qur'anic Exegesis

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

In the name of God, the Most Gracious, the Ever Merciful

الٓرٰ ۟ تِلۡکَ اٰیٰتُ الۡکِتٰبِ الۡحَکِیۡمِ ﴿۱﴾ اَکَانَ لِلنَّاسِ عَجَبًا اَنۡ اَوۡحَیۡنَاۤ اِلٰی رَجُلٍ مِّنۡہُمۡ اَنۡ اَنۡذِرِ النَّاسَ وَ بَشِّرِ الَّذِیۡنَ اٰمَنُوۡۤا اَنَّ لَہُمۡ قَدَمَ صِدۡقٍ عِنۡدَ رَبِّہِمۡ ؕؔ قَالَ الۡکٰفِرُوۡنَ اِنَّ ہٰذَا لَسٰحِرٌ مُّبِیۡنٌ ﴿۲﴾

This is Surah Alif Lam Ra.[1]These are the verses of the Book which is an embodiment of wisdom.[2]Were these people overcome with wonder that We have sent Our revelation to a person from among them: "Warn[3]people and give glad tidings to those who believe that for them is a position of great honour[4]with their Lord." [Instead of understanding this fact,] these disbelievers said: "This person is an expert magician."[5](1-2)

اِنَّ رَبَّکُمُ اللّٰہُ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ فِیۡ سِتَّۃِ اَیَّامٍ ثُمَّ اسۡتَوٰی عَلَی الۡعَرۡشِ یُدَبِّرُ الۡاَمۡرَ ؕ مَا مِنۡ شَفِیۡعٍ اِلَّا مِنۡۢ بَعۡدِ اِذۡنِہٖ ؕ ذٰلِکُمُ اللّٰہُ رَبُّکُمۡ فَاعۡبُدُوۡہُ ؕ اَفَلَا تَذَکَّرُوۡنَ ﴿۳﴾ اِلَیۡہِ مَرۡجِعُکُمۡ جَمِیۡعًا ؕ وَعۡدَ اللّٰہِ حَقًّا ؕ اِنَّہٗ یَبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُہٗ لِیَجۡزِیَ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ بِالۡقِسۡطِ ؕ وَ الَّذِیۡنَ کَفَرُوۡا لَہُمۡ شَرَابٌ مِّنۡ حَمِیۡمٍ وَّ عَذَابٌ اَلِیۡمٌۢ بِمَا کَانُوۡا یَکۡفُرُوۡنَ ﴿۴﴾ ہُوَ الَّذِیۡ جَعَلَ الشَّمۡسَ ضِیَآءً وَّ الۡقَمَرَ نُوۡرًا وَّ قَدَّرَہٗ مَنَازِلَ لِتَعۡلَمُوۡا عَدَدَ السِّنِیۡنَ وَ الۡحِسَابَ ؕ مَا خَلَقَ اللّٰہُ ذٰلِکَ اِلَّا بِالۡحَقِّ ۚ یُفَصِّلُ الۡاٰیٰتِ لِقَوۡمٍ یَّعۡلَمُوۡنَ ﴿۵﴾ اِنَّ فِی اخۡتِلَافِ الَّیۡلِ وَ النَّہَارِ وَ مَا خَلَقَ اللّٰہُ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ لَاٰیٰتٍ لِّقَوۡمٍ یَّتَّقُوۡنَ ﴿۶﴾ اِنَّ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا وَرَضُوۡا بِالۡحَیٰوۃِ الدُّنۡیَا وَ اطۡمَاَنُّوۡا بِہَا وَ الَّذِیۡنَ ہُمۡ عَنۡ اٰیٰتِنَا غٰفِلُوۡنَ ۙ﴿۷﴾ اُولٰٓئِکَ مَاۡوٰىہُمُ النَّارُ بِمَا کَانُوۡا یَکۡسِبُوۡنَ ﴿۸﴾ اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ یَہۡدِیۡہِمۡ رَبُّہُمۡ بِاِیۡمَانِہِمۡ ۚ تَجۡرِیۡ مِنۡ تَحۡتِہِمُ الۡاَنۡہٰرُ فِیۡ جَنّٰتِ النَّعِیۡمِ ﴿۹﴾ دَعۡوٰىہُمۡ فِیۡہَا سُبۡحٰنَکَ اللّٰہُمَّ وَ تَحِیَّتُہُمۡ فِیۡہَا سَلٰمٌ ۚ وَ اٰخِرُ دَعۡوٰىہُمۡ اَنِ الۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ ﴿۱۰﴾

[People![6]] Indeed, your Lord is the God Who created the heavens and the earth in six days. Then He lodged Himself on His throne while governing affairs.[7]No one can intercede [before Him] without His permission.[8]Your Lord is that God; so, worship Him alone. Then do you not think? All of you will have to return to Him [one day].[9]This is a true promise of God. Indeed, it is He Who initiates creation and then He will create again[10]so that those who have professed faith and have done righteous deeds, He may justly reward them [for their deeds]. On the other hand, for those who have disbelieved there is boiling water and a painful punishment because of the disbelief they were continuously guilty of. It is He[11]who made the sun radiant and the moon a light[12]and ordained phases for it so that you are able to find the number of years and their calculation from it. God has created all this only with a purpose.[13]He explains His signs for those who want to know. Indeed in the alternation of the day and night and whatever God has created in the heavens and the earth are signs for those who fear.[14]In reality, those who do not entertain any hope to meet Us and are content with the life of this world and satisfied with it and who do not pay heed to Our signs, their abode is Hell in requital for their deeds. On the contrary, those who have professed faith and have done righteous deeds, their Lord will make them reach [their] destination because of their faith. Beneath them rivers will flow [for them] in orchards of delight. There their cry will be: "Lord! Exalted are you!"[15]And their salutations there will be prayers of peace and [when they see favours all around,] their last statement will be: "Gratitude is for God alone who is Lord of all the universe." (3-10)

وَ لَوۡ یُعَجِّلُ اللّٰہُ لِلنَّاسِ الشَّرَّ اسۡتِعۡجَالَہُمۡ بِالۡخَیۡرِ لَقُضِیَ اِلَیۡہِمۡ اَجَلُہُمۡ ؕ فَنَذَرُ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا فِیۡ طُغۡیَانِہِمۡ یَعۡمَہُوۡنَ ﴿۱۱﴾ وَ اِذَا مَسَّ الۡاِنۡسَانَ الضُّرُّ دَعَانَا لِجَنۡۢبِہٖۤ اَوۡ قَاعِدًا اَوۡ قَآئِمًا ۚ فَلَمَّا کَشَفۡنَا عَنۡہُ ضُرَّہٗ مَرَّ کَاَنۡ لَّمۡ یَدۡعُنَاۤ اِلٰی ضُرٍّ مَّسَّہٗ ؕ کَذٰلِکَ زُیِّنَ لِلۡمُسۡرِفِیۡنَ مَا کَانُوۡا یَعۡمَلُوۡنَ ﴿۱۲﴾

[They demand the punishment.[16]] If God showed hastiness for people in the matter of punishment the way He shows hastiness in mercy,[17]their term would have ended. [Yet they do not understand.] So, We leave to wonder in their rebellion those who do not expect to meet Us.[18][In reality, even if they are shown some punishment, they will not believe. This is because] when man is struck by a calamity, he calls Us lying down, sitting and standing [in all situations]. Then when We deliver him of his difficulty, he walks away as if he never called us in the calamity that had struck him. The deeds of those who cross the limits have been made to seem fair in a similar way. (11-12)

وَ لَقَدۡ اَہۡلَکۡنَا الۡقُرُوۡنَ مِنۡ قَبۡلِکُمۡ لَمَّا ظَلَمُوۡا ۙ وَ جَآئَتۡہُمۡ رُسُلُہُمۡ بِالۡبَیِّنٰتِ وَ مَا کَانُوۡا لِیُؤۡمِنُوۡا ؕ کَذٰلِکَ نَجۡزِی الۡقَوۡمَ الۡمُجۡرِمِیۡنَ ﴿۱۳﴾ ثُمَّ جَعَلۡنٰکُمۡ خَلٰٓئِفَ فِی الۡاَرۡضِ مِنۡۢ بَعۡدِہِمۡ لِنَنۡظُرَ کَیۡفَ تَعۡمَلُوۡنَ ﴿۱۴﴾

We had destroyed the nations before you when they became unjust [in this way].[19]Their messengers came to them with veritable signs and they never professed faith. Thus do We punish the wrongdoers [for their wrongdoings]. Now after them We have given their place to you in the land to see what you do. (13-14)

وَ اِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیَاتُنَا بَیِّنٰتٍ ۙ قَالَ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا ائۡتِ بِقُرۡاٰنٍ غَیۡرِ ہٰذَاۤ اَوۡ بَدِّلۡہُ ؕ قُلۡ مَا یَکُوۡنُ لِیۡۤ اَنۡ اُبَدِّلَہٗ مِنۡ تِلۡقَآیِٔ نَفۡسِیۡ ۚ اِنۡ اَتَّبِعُ اِلَّا مَا یُوۡحٰۤی اِلَیَّ ۚ اِنِّیۡۤ اَخَافُ اِنۡ عَصَیۡتُ رَبِّیۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ﴿۱۵﴾ قُلۡ لَّوۡ شَآءَ اللّٰہُ مَا تَلَوۡتُہٗ عَلَیۡکُمۡ وَ لَاۤ اَدۡرٰىکُمۡ بِہٖ ۫ۖ فَقَدۡ لَبِثۡتُ فِیۡکُمۡ عُمُرًا مِّنۡ قَبۡلِہٖ ؕ اَفَلَا تَعۡقِلُوۡنَ ﴿۱۶﴾ فَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ کَذَّبَ بِاٰیٰتِہٖ ؕ اِنَّہٗ لَا یُفۡلِحُ الۡمُجۡرِمُوۡنَ ﴿۱۷﴾

But their situation too is the same [O Prophet! that] when Our clear revelations are recited before them, then those who do not have fear of meeting Us, say: "Bring another Qur'an instead of this or change it."[20]Say: "[This is God's word;] what authority do I have to change it myself? I only follow the revelation that is sent to me. If I disobey my Lord, I fear the punishment of a horrible day." Say: "Had God willed, I would not have recited this Qur'an to you nor would God have made you aware of it. Itis His decision alonebecauseI have spent a whole life among you before this. [When have I uttered such words?] Then, why do you not use your intellect?[21]So, who will be more unjust than the person who imputes falsehood to God or denies His revelation?[22]In reality, such wrongdoers will never succeed.[23](15-17)

وَ یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَضُرُّہُمۡ وَ لَا یَنۡفَعُہُمۡ وَ یَقُوۡلُوۡنَ ہٰۤؤُلَآءِ شُفَعَآؤُنَا عِنۡدَ اللّٰہِ ؕ قُلۡ اَتُنَبِّـُٔوۡنَ اللّٰہَ بِمَا لَا یَعۡلَمُ فِی السَّمٰوٰتِ وَ لَا فِی الۡاَرۡضِ ؕ سُبۡحٰنَہٗ وَ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ ﴿۱۸﴾ وَ مَا کَانَ النَّاسُ اِلَّاۤ اُمَّۃً وَّاحِدَۃً فَاخۡتَلَفُوۡا ؕ وَ لَوۡ لَا کَلِمَۃٌ سَبَقَتۡ مِنۡ رَّبِّکَ لَقُضِیَ بَیۡنَہُمۡ فِیۡمَا فِیۡہِ یَخۡتَلِفُوۡنَ ﴿۱۹﴾

[At this time also, they are imputing falsehoods. Thus] they are worshipping those besides God who can neither harm nor benefit them and say: "These are our intercessors before God." Tell them: "Do you wish to inform God of that which He Himself has no knowledge, neither in the heavens nor in the earth."[24]He is pure and exalted from what they associate as partners.[25][They should not give reference of their forefathers with regard to their polytheism.] In reality, people were one community;[26]later they have differed with one another and had a matter not been decided by your Lord previously,[27]the issue in which they are differing would have been decided among them. (18-19)

وَ یَقُوۡلُوۡنَ لَوۡ لَاۤ اُنۡزِلَ عَلَیۡہِ اٰیَۃٌ مِّنۡ رَّبِّہٖ ۚ فَقُلۡ اِنَّمَا الۡغَیۡبُ لِلّٰہِ فَانۡتَظِرُوۡا ۚ اِنِّیۡ مَعَکُمۡ مِّنَ الۡمُنۡتَظِرِیۡنَ﴿۲۰﴾ وَ اِذَاۤ اَذَقۡنَا النَّاسَ رَحۡمَۃً مِّنۡۢ بَعۡدِ ضَرَّآءَ مَسَّتۡہُمۡ اِذَا لَہُمۡ مَّکۡرٌ فِیۡۤ اٰیَاتِنَا ؕ قُلِ اللّٰہُ اَسۡرَعُ مَکۡرًا ؕ اِنَّ رُسُلَنَا یَکۡتُبُوۡنَ مَا تَمۡکُرُوۡنَ ﴿۲۱﴾

And regarding what they say: "Why was not a sign[28]sent totheir prophet by their Lord," tell them: "[These are matters of the unseen[29]and] and only God has knowledge of the unseen. So, wait; I am also waiting with you."[30]Such is the situation of people that [they demand a sign of torment; but] when We make them taste Our mercy after some difficulty they had encountered, they start to present excuses about Our signs at that very instant.[31]Tell them: "God is much smarter in His excuses. [Bear in mind,] Our angels are writing down the lame excuses you are presenting."[32](20-21)

ہُوَ الَّذِیۡ یُسَیِّرُکُمۡ فِی الۡبَرِّ وَ الۡبَحۡرِؕ حَتّٰۤی اِذَا کُنۡتُمۡ فِی الۡفُلۡکِۚ وَ جَرَیۡنَ بِہِمۡ بِرِیۡحٍ طَیِّبَۃٍ وَّ فَرِحُوۡا بِہَا جَآءَتۡہَا رِیۡحٌ عَاصِفٌ وَّ جَآئَہُمُ الۡمَوۡجُ مِنۡکُلِّ مَکَانٍ وَّ ظَنُّوۡۤا اَنَّہُمۡ اُحِیۡطَ بِہِمۡۙ دَعَوُا اللّٰہَ مُخۡلِصِیۡنَ لَہُ الدِّیۡنَ۬ۚ لَئِنۡ اَنۡجَیۡتَنَا مِنۡ ہٰذِہٖ لَنَکُوۡنَنَّ مِنَ الشّٰکِرِیۡنَ﴿۲۲﴾ فَلَمَّاۤ اَنۡجٰہُمۡ اِذَا ہُمۡ یَبۡغُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّؕ یٰۤاَیُّہَا النَّاسُ اِنَّمَا بَغۡیُکُمۡ عَلٰۤی اَنۡفُسِکُمۡ ۙمَّتَاعَ الۡحَیٰوۃِ الدُّنۡیَا۫ ثُمَّ اِلَیۡنَا مَرۡجِعُکُمۡ فَنُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ﴿۲۳﴾ اِنَّمَا مَثَلُ الۡحَیٰوۃِ الدُّنۡیَا کَمَآءٍ اَنۡزَلۡنٰہُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِہٖ نَبَاتُ الۡاَرۡضِ مِمَّا یَاۡکُلُ النَّاسُ وَ الۡاَنۡعَامُؕ حَتّٰۤی اِذَاۤ اَخَذَتِ الۡاَرۡضُ زُخۡرُفَہَا وَ ازَّیَّنَتۡ وَ ظَنَّ اَہۡلُہَاۤ اَنَّہُمۡ قٰدِرُوۡنَ عَلَیۡہَاۤۙ اَتٰہَاۤ اَمۡرُنَا لَیۡلًا اَوۡ نَہَارًا فَجَعَلۡنٰہَا حَصِیۡدًا کَاَنۡ لَّمۡ تَغۡنَ بِالۡاَمۡسِؕ کَذٰلِکَ نُفَصِّلُ الۡاٰیٰتِ لِقَوۡمٍ یَّتَفَکَّرُوۡنَ﴿۲۴﴾

[An example of this is that] it is God alone Who makes you travel by land and by sea[33]until when you are in a ship and the ships are sailing while taking along people in favourable winds[34]and people are happy at this, suddenly a strong wind blows over it and waves begin to rise on the voyagers of the ship from all sides and they know that they have been caught in a storm. At that time, they call God in sincere obedience: "If you deliver us from this, we shall certainly be among the grateful." Then when He delivers them, they immediately start to show rebelliousness in the land without any justification.[35]People![36]The evil consequence of your rebelliousness is going to come over you.[37]Benefit from the life of the world;[38]then you have to return to Us. At that time, We will tell you what you had been doing. The example of this life of the world [which has made you heedless] is that of rain that We sent down from the sky; then, many plants sprouted from the earth because of it – those which humans eat and those also which animals eat. Until when the earth became lush and it embellished itself and the inhabitants of the earth thought that now they are in full control over it,[39]suddenly Our verdict came over it [at some time] by night or by day. Then We chopped it on the ground in such a manner as if nothing was there yesterday. We state in detail in this manner Our revelations for those who reflect. (22-24)

وَ اللّٰہُ یَدۡعُوۡۤا اِلٰی دَارِ السَّلٰمِؕ وَیَہۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ﴿۲۵﴾ لِلَّذِیۡنَ اَحۡسَنُوا الۡحُسۡنٰی وَزِیَادَۃٌ ؕوَلَا یَرۡہَقُ وُجُوۡہَہُمۡ قَتَرٌ وَّ لَا ذِلَّۃٌ ؕ اُولٰٓئِکَ اَصۡحٰبُ الۡجَنَّۃِ ۚہُمۡ فِیۡہَا خٰلِدُوۡنَ﴿۲۶﴾ وَ الَّذِیۡنَ کَسَبُوا السَّیِّاٰتِ جَزَآءُ سَیِّئَۃٍۭ بِمِثۡلِہَاۙ وَ تَرۡہَقُہُمۡ ذِلَّۃٌ ؕمَا لَہُمۡ مِّنَ اللّٰہِ مِنۡ عَاصِمٍۚ کَاَنَّمَاۤ اُغۡشِیَتۡ وُجُوۡہُہُمۡ قِطَعًا مِّنَ الَّیۡلِ مُظۡلِمًاؕ اُولٰٓئِکَ اَصۡحٰبُ النَّارِۚ ہُمۡ فِیۡہَا خٰلِدُوۡنَ﴿۲۷﴾

[People! You have been deceived by this worldly life.] And God calls you to the abode of peace[40]and [for this] shows the straight path to whomsoever He wants to [in accordance with His law].[41] [Then] those who were good, for them is goodness and even more. Neither blackness will overspread their faces nor humiliation. It is they who are the people of Paradise. They will remain in it forever. On the other hand, those who have earned evil, then [the law of God is that] that the recompense of an evil is equal to it.[42]Humiliation shall overspread them – no one will be able to protect them from God[43]– such will be their faces as if they have been covered with pieces of a dark night. It is they who are the companions of Hell. They will stay in it forever. (25-27)

وَ یَوۡمَ نَحۡشُرُہُمۡ جَمِیۡعًا ثُمَّ نَقُوۡلُ لِلَّذِیۡنَ اَشۡرَکُوۡا مَکَانَکُمۡ اَنۡتُمۡ وَشُرَکَآؤُکُمۡۚ فَزَیَّلۡنَا بَیۡنَہُمۡ وَقَالَ شُرَکَآؤُہُمۡ مَّا کُنۡتُمۡ اِیَّانَا تَعۡبُدُوۡنَ﴿۲۸﴾ فَکَفٰی بِاللّٰہِ شَہِیۡدًۢا بَیۡنَنَا وَ بَیۡنَکُمۡ اِنۡ کُنَّا عَنۡ عِبَادَتِکُمۡ لَغٰفِلِیۡنَ﴿۲۹﴾ ہُنَالِکَ تَبۡلُوۡا کُلُّ نَفۡسٍ مَّاۤ اَسۡلَفَتۡ وَ رُدُّوۡۤا اِلَی اللّٰہِ مَوۡلٰىہُمُ الۡحَقِّ وَضَلَّ عَنۡہُمۡ مَّا کَانُوۡا یَفۡتَرُوۡنَ﴿۳۰﴾

They should remember the day when We will gather all of them;[44]then will say to those who are guilty of polytheism: "Keep to your place you[45]and the partners also you associated with God." Then We will alienate them from one another[46]and their associates with God will say: "You did not worship us. So, sufficient is God as a witness between us. In reality, we were totally unaware of your worship."[47]At that time, each person will encounter his deeds[48]he did before. And people will be returned to their true master and the falsehoods they had invented [by making other deities] will all vanish from them. (28-30)

قُلۡ مَنۡ یَّرۡزُقُکُمۡ مِّنَ السَّمَآءِ وَ الۡاَرۡضِ اَمَّنۡ یَّمۡلِکُ السَّمۡعَ وَ الۡاَبۡصَارَ وَمَنۡ یُّخۡرِجُ الۡحَیَّ مِنَ الۡمَیِّتِ وَیُخۡرِجُ الۡمَیِّتَ مِنَ الۡحَیِّ وَ مَنۡ یُّدَبِّرُ الۡاَمۡرَؕ فَسَیَقُوۡلُوۡنَ اللّٰہُۚ فَقُلۡ اَفَلَا تَتَّقُوۡنَ﴿۳۱﴾ فَذٰلِکُمُ اللّٰہُ رَبُّکُمُ الۡحَقُّۚ فَمَا ذَا بَعۡدَ الۡحَقِّ اِلَّا الضَّلٰلُۚۖ فَاَنّٰی تُصۡرَفُوۡنَ﴿۳۲﴾ کَذٰلِکَ حَقَّتۡ کَلِمَتُ رَبِّکَ عَلَی الَّذِیۡنَ فَسَقُوۡۤا اَنَّہُمۡ لَا یُؤۡمِنُوۡنَ﴿۳۳﴾

Ask them: "Who provides you with sustenance from the heavens and the earth? Or: "In whose control are your faculties of sight and hearing? Who is it that brings forth the living from the dead and the dead from the living? Who is governing this universe?" They shall definitely answer this by saying: "God."[49]Then say: "So, do you not fear Him?"[50]Thus, it is this God Who is your true Lord.[51]Then what is there after truth except going astray?[52]So, where do you turn away to?[53]In this way, the word of your Lord has become true for these rebellious that they will not accept faith.[54](31-33)

قُلۡ ہَلۡ مِنۡ شُرَکَآئِکُمۡ مَّنۡ یَّبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُہٗ ؕقُلِ اللّٰہُ یَبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُہٗ فَاَنّٰی تُؤۡفَکُوۡنَ﴿۳۴﴾ قُلۡ ہَلۡ مِنۡ شُرَکَآئِکُمۡ مَّنۡ یَّہۡدِیۡۤ اِلَی الۡحَقِّؕ قُلِ اللّٰہُ یَہۡدِیۡ لِلۡحَقِّؕ اَفَمَنۡ یَّہۡدِیۡۤ اِلَی الۡحَقِّ اَحَقُّ اَنۡ یُّتَّبَعَ اَمَّنۡ لَّا یَہِدِّیۡۤ اِلَّاۤ اَنۡ یُّہۡدٰیۚ فَمَا لَکُمۡ۟ کَیۡفَ تَحۡکُمُوۡنَ﴿۳۵﴾ وَمَا یَتَّبِعُ اَکۡثَرُہُمۡ اِلَّا ظَنًّاؕ اِنَّ الظَّنَّ لَا یُغۡنِیۡ مِنَ الۡحَقِّ شَیۡئًاؕ اِنَّ اللّٰہَ عَلِیۡمٌۢ بِمَا یَفۡعَلُوۡنَ﴿۳۶﴾

Ask them: "Is there anyone among the partners you associate with God who creates the first time and can also do this again?" Say: "It is God Who creates the first time. Then He will do it again. So, where do you wander away?"[55]Ask: "Is there anyone from your associates of God who guides towards the truth?" Say: "It is God alone Who guides towards the truth." Then speak up: "Is he worthy of being followed who guides towards the truth or those who can only find the way once they are guided? What has come over you? What kind of a judgement you make?"[56]In reality, most of them are following conjecture only and conjecture can not the slightest take the place of the truth. Surely, God fully knows that they are doing.[57](34-36)

وَمَا کَانَ ہٰذَا الۡقُرۡاٰنُ اَنۡ یُّفۡتَرٰی مِنۡ دُوۡنِ اللّٰہِ وَ لٰکِنۡ تَصۡدِیۡقَ الَّذِیۡ بَیۡنَ یَدَیۡہِ وَتَفۡصِیۡلَ الۡکِتٰبِ لَا رَیۡبَ فِیۡہِ مِنۡ رَّبِّ الۡعٰلَمِیۡنَ﴿۟۳۷﴾ اَمۡ یَقُوۡلُوۡنَ افۡتَرٰىہُ ؕ قُلۡ فَاۡتُوۡا بِسُوۡرَۃٍ مِّثۡلِہٖ وَادۡعُوۡا مَنِ اسۡتَطَعۡتُمۡ مِّنۡ دُوۡنِ اللّٰہِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ﴿۳۸﴾ بَلۡ کَذَّبُوۡا بِمَا لَمۡ یُحِیۡطُوۡا بِعِلۡمِہٖ وَلَمَّا یَاۡتِہِمۡ تَاۡوِیۡلُہٗ ؕ کَذٰلِکَ کَذَّبَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ فَانۡظُرۡ کَیۡفَ کَانَ عَاقِبَۃُ الظّٰلِمِیۡنَ﴿۳۹﴾

This Qur'an is not something that can be authored without God.[58]It, in fact, validates the predictions that are present before it[59] and details the law of God.[60]There is no doubt that it is from the Lord of the Universe. Do they say: "The Prophet has fabricated it?" Tell them: "If you are truthful bring forth a surah like it and call [to help] whoever you can except God."[61]No, this is not the case. In fact, they are denying what their knowledge could not grasp and of which the reality is not evident to them as yet.[62]Those before them had also denied similarly. Then observe the fate these unjust people met. (37-39)

وَمِنۡہُمۡ مَّنۡ یُّؤۡمِنُ بِہٖ وَ مِنۡہُمۡ مَّنۡلَّا یُؤۡمِنُ بِہٖ ؕوَرَبُّکَ اَعۡلَمُ بِالۡمُفۡسِدِیۡنَ﴿۴۰﴾ وَاِنۡ کَذَّبُوۡکَ فَقُلۡ لِّیۡ عَمَلِیۡ وَلَکُمۡ عَمَلُکُمۡۚ اَنۡتُمۡ بَرِیۡٓـــُٔوۡنَ مِمَّاۤ اَعۡمَلُ وَاَنَا بَرِیۡٓءٌ مِّمَّا تَعۡمَلُوۡنَ﴿۴۱﴾ وَمِنۡہُمۡ مَّنۡ یَّسۡتَمِعُوۡنَ اِلَیۡکَؕ اَفَاَنۡتَ تُسۡمِعُ الصُّمَّ وَلَوۡ کَانُوۡا لَا یَعۡقِلُوۡنَ﴿۴۲﴾ وَمِنۡہُمۡ مَّنۡ یَّنۡظُرُ اِلَیۡکَؕ اَفَاَنۡتَ تَہۡدِی الۡعُمۡیَ وَلَوۡ کَانُوۡا لَا یُبۡصِرُوۡنَ﴿۴۳﴾ اِنَّ اللّٰہَ لَا یَظۡلِمُ النَّاسَ شَیۡئًا وَّ لٰکِنَّ النَّاسَ اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ﴿۴۴﴾

[Rest assured O Prophet!] There are those among them who will believe in the Qur'an and others who will not. [They are inclined to create disorder in the land] and your Lord is fully aware of these people who spread disorder.[63]If they reject you, say: "For me are my deeds and for you yours. You have no responsibility of my deeds and I have no responsibility of yours."[64][Why are you after those who have become blind and deaf?] There are those among them also who intently listen to you. So, will you make the deaf listen even though they understand nothing? And there are those among them also who look at you with full attention. Then, will you show the way to the blind even though they see nothing? In reality, God is not the slightest unjust to people; in fact, people are unjust to themselves.[65] (40-44)

وَیَوۡمَ یَحۡشُرُہُمۡ کَاَنۡ لَّمۡ یَلۡبَثُوۡۤا اِلَّا سَاعَۃً مِّنَ النَّہَارِ یَتَعَارَفُوۡنَ بَیۡنَہُمۡؕ قَدۡ خَسِرَ الَّذِیۡنَ کَذَّبُوِْا بِلِقَاء اللّٰہِ وَمَا کَانُوۡا مُہۡتَدِیۡنَ﴿۴۵﴾ وَاِمَّا نُرِیَنَّکَ بَعۡضَ الَّذِیۡ نَعِدُہُمۡ اَوۡ نَتَوَفَّیَنَّکَ فَاِلَیۡنَا مَرۡجِعُہُمۡ ثُمَّ اللّٰہُ شَہِیۡدٌ عَلٰی مَا یَفۡعَلُوۡنَ﴿۴۶﴾ وَ لِکُلِّ اُمَّۃٍ رَّسُوۡلٌۚ فَاِذَا جَآءَ رَسُوۡلُہُمۡ قُضِیَ بَیۡنَہُمۡ بِالۡقِسۡطِ وَہُمۡ لَا یُظۡلَمُوۡنَ﴿۴۷﴾ وَیَقُوۡلُوۡنَ مَتٰی ہٰذَا الۡوَعۡدُ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ﴿۴۸﴾ قُلۡلَّاۤ اَمۡلِکُ لِنَفۡسِیۡ ضَرًّا وَّلَا نَفۡعًا اِلَّا مَا شَآءَ اللّٰہُؕ لِکُلِّ اُمَّۃٍ اَجَلٌؕ اِذَا جَآءَ اَجَلُہُمۡ فَلَا یَسۡتَاۡخِرُوۡنَ سَاعَۃً وَّلَا یَسۡتَقۡدِمُوۡنَ﴿۴۹﴾ قُلۡ اَرَئَیۡتُمۡ اِنۡ اَتٰىکُمۡ عَذَابُہٗ بَیَاتًا اَوۡ نَہَارًا مَّاذَا یَسۡتَعۡجِلُ مِنۡہُ الۡمُجۡرِمُوۡنَ﴿۵۰﴾ اَثُمَّ اِذَا مَا وَقَعَ اٰمَنۡتُمۡ بِہٖ ؕآٰلۡـٰٔنَ وَقَدۡ کُنۡتُمۡ بِہٖ تَسۡتَعۡجِلُوۡنَ﴿۵۱﴾ ثُمَّ قِیۡلَ لِلَّذِیۡنَ ظَلَمُوۡا ذُوۡقُوۡا عَذَابَ الۡخُلۡدِۚ ہَلۡ تُجۡزَوۡنَ اِلَّا بِمَا کُنۡتُمۡ تَکۡسِبُوۡنَ﴿۵۲﴾

[At this time, these people are engrossed in their own selves; but] on the day God will gather them [they will feel that] they stayed for a short period of a day in the world. They will be recognizing one another [as if they have just met]. [On that day, it will become evident to them that] in fact great was the loss incurred by those who denied meeting with God and did not come to the right path. We will definitely show you a part of what We are promising them [O Prophet!] Or give death to you [and thereafter deal with them]. Nevertheless, they have to return to us. Then God is a witness to what they are doing. [His law is that] for every nation there is a messenger. Then, when their messenger comes their fate is justly decided and no injustice comes to them.[66]In response, [they say:] "When will this promise be fulfilled [for us] if you are truthful?" Tell them: "[What can I say in this matter;] I do not have any authority regarding any benefit or harm for even my own self except what God wills. For each nation, there is a period fixed [with Him]. When that time arrives, they are not advanced in time or deferred for a moment. Tell them: "Speak up! If God's torment visits you any time in the day or night, what will you be able to do?" So, what is the basis on which these criminals wish to hurry it on?[67]Then will you believe when it lands on you? Now you have believed! You were hastening it. At that time, it will be said tothese unjust: "Taste eternal torment now; this is the recompense of what you had been earning." (45-52)

[1]. What is the meaning of this name? I have explained in detail my view about it while discussing verse 2 of Surah al-Baqarah.

[2]. This is a reference to the fact that the yardstick of this Book's veracity is the very wisdom found in it. It does not need any external evidence for this.

[3]. Ie., what is the reason for refuting and expressing wonder? If God has chosen a person from among them to communicate His message, then this is very logical. They fully know of this person's past and present as well as his character and conduct. They know his upright, honest and trustworthy nature. Not only this, their teacher, mentor and role model could only have been a human being and not some jinn or angel. Thus God has chosen the best among them. In the words of Imam Amin Ahsan Islahi, it is as if these words are the testimony of theirown tongue and conscience that is being presented before them.

[4]. The actual words are: قَدَمَ صِدْقٍ. They refer to a status that has honour, loftiness and everlasting dominance. This meaning has been incorporated in this expression by the word صِدْق which connotes depth, stability and permanence.

[5]. Ie., when they saw that this person's message is attracting the attention of people, they dubbed him as a person who is an expert in eloquent speech. They contended that neither should he be regarded as someone superhuman nor should his discourse be understood in this perspective; it is only articualte and expressive oratory and has no significance beyond this.

[6]. From here onwards, the reasoning of delivering warning and glad tidings with which the surah began is being stated. Imam Amin Ahsan Islahi writes:

... The sequence of the premises stated [in it] is as follows: the God Who has created the heavens and the earth and Who is acknowledged by them as well to be the Creator is their Lord and Master as well. How can it be possible that the Creator be someone else and the Lord and Master be another being? If they have set up other Lords besides Him and have some expectations from them, then it is their mere foolishness which is against sense and human nature and also against what they themselves acknowledge. Moreover, this universe has not been created as a result of some accidental happening. In fact, it has been created in six days of God's measure. In other words, in six stages in a gradual way. This gradual development and evolution itself bears witness that neither is its creation an accidental happening nor is it made as an amusement for an entertainer. In fact, it is a very meaningful and purposeful place that has been created in a very elaborate and painstaking manner. The essential requisite of this meaningfulness is that man who occupies the status of a vicegerent should not be allowed to go scot free and there must come a day in which he is rewarded or punished according to his deeds. Thus those who lead their lives according to the desire of this universe's creator be rewarded and those who regard this world to be a place of jest and amusement and spend all their lives in evil be punished. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 23)

[7]. Ie., after creating He neither silently sat down in a corner nor became unconcerned with His creatures by consigning their matter to others. On the contrary, He is governing this universe and running its affairs Himself.

[8]. Hence people should not remain under the misconception that someone's intercession and recommendation will save them from God's punishment.

[9]. Ie., these people as well as their deities who they regard to be God's associates and intercessors in His court will also one day return to Him. The emphasis added by the word جَمِیۡعًا substantiates this inference.

[10]. Ie., the way God initiated, He will re-initiate. This will not be difficult for Him at all. This also points to the fact that when in both these tasks no one else has any share, then towards God everyone must return. On what basis can someone else have this status?

[11]. Earlier, arguments on monotheism were furnished. Now an argument is presented on the certainty of reward and punishment. Imam Amin Ahsan Islahi has explained this. He writes:

... Whoever deliberates on this universe will clearly see that it is not the godown of a trash-collector. On the contrary, very evident in its every nook and corner is the great power and unfathomable mercy of its creator. It has a thorough arrangement in it, unparalleled sequence and an exceptional symmetry and proportion. The sun rises at prescribed times and lights up the whole world with its radiance. It is because of its heat and help that different seasons like winters autumn and spring arise. Each of them is essential for the sustenance and development of this world. The moon absorbs the light of the sun and passes through various phases and provides luminosity at night for people. It is also instrumental in creating months and forming calendars for them – Who can then say that this world will continue without any accountability between good and evil or end without it? If this is believed, then all this power and wisdom evident all around become purposeless and this world becomes no more than a place of amusement and loses its meaning. Such is the illogical, unfair and untenable nature of this inference that no upright and logical person can for a moment accept it. If some bricks are scattered about, we can say that they do not have any purpose. But can the same be said of the Taj Mahal of Agra, the Red Fort of Lahore and the Congregational Mosques of Delhi? (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 25)

[12]. The words ضِيَاء and نُوْر are used for the sun and the moon respectively. The reason is that the latter refers to cold light and the former refers to warm light. This distinction between the light of the sun and the moon is a practical fact. The word "radiant" in the translation is used to give due regard to this aspect.

[13]. Thus every man of reason who observes this universe will cry out that it has deep meaning and this amazing sequence and discipline is not without any purpose. On the contrary, it must have a grand objective.

[14]. Ie., signs that this universe is not purposeless; it will culimate on a great purpose. Imam Amin Ahsan Islahi writes:

... Whoever deliberates on this system necessarily reaches the conclusion that opposite elements can work for a common purpose with such amazing harmony when it is believed that all this universe is being governed by the will of a powerful being. Moreover, also evident from this is that He Who has made this elaborate system of providence and subsistence and is administering it in such a thorough manner will not let mankind go without any acountability. In fact, a day will necessarily come when He will reward those who recognized the rights this providence imposed on them and cast into Hell those who remained indifferent to them. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 26)

[15]. Ie., He is exalted from doing any meaningless task.

[16]. Ie., when these people are warned of the consequences of denying God's revelations, they immediately demand from the Prophet (sws) that if he is a true messenger of God why does he not show them a trailer of the punishment he is threatening them with. The succeeding verses answer this demand.

[17]. The actual words are: إسْتِعْجَالَهُم بِالْخَيرِ. The verbal noun إسْتِعْجَال connotes تَعْجِيْل and is annexed to its object. The reason for it is the same as the one stated by al-Zamakshari that instead of تَعْجِيْلُهُ لَهُمْ الخَير these words express the speediness of the response. (See: al-Zamakshari, al-Kashshaf, vol. 2, 316)

[18]. So that they are given as much respite as possible before the punishment and when they are seized, they have no excuse to present.

[19]. Ie., refused to believe in him even after he had conclusively communicated the truth to them. In the terminology of the Qur'an this is injustice. It is because of it that the punishment of God visits nations. The Qur'an has explained it in subsequent verses.

[20]. Ie., they regard the Qur'an to be authored by the Prophet (sws) and demand that it be changed in a way that it harmonises with their religious concepts. They are not prepared to accept the Qur'an that is now being presented to them. This is because it is neither ready to reconcile with their polytheistic beliefs nor does it give any importance to their religious rituals which they are so very proud of.

[21]. This is such a profound argument in favour of what is said above that no upright person can dare deny it. The implication is to ask when these people have seen the Prophet (sws) taking interest in these topics or expressing his views about them or rehearsing to compile them or learning some disciplines of knowledge about them – topics which are now continually being discussed in the Qur'an. He has spent a whole forty years among them. When have they felt anything from his words and actions which can be regarded as a prelude to the preaching he is now presenting before them. Have they ever seen any signs of development in his life in whatever he is saying today? They know that a human mind cannot present anything in any phase of its age of which signs are not found its previous stages. They allege that he is lying. Have they ever seen even a semblance of falsity, deception or forgery in his character and conduct? To date they regard him to be the truthful (sadiq) and the trustworthy (amin). How are they now saying that this truthful and trustworthy person has overnight changed into an utter liar and phony. Why do they not use their sense and intellect?

[22]. Ie., if these verses are not revelations of God and if he is presenting them as if he himself has authored them, then who can be more unjust than him? On the other hand, if he is truthful and they are denying God's revelations, then who can be more unjust than them?

[23]. Ie., their allegations may be accepted in this world but in the Hereafter, these wrongdoers will never succeed.

[24]. This style is called نفي الشيء بنفي لازمه (negating a thing bynegating its consequences). This is much like Imru al-Qays' words: لا يهتدى بمناره (no guidance can be obtained from its pillars) while describing a path in the desert (See: Ibn Manzur, Lisan al-'arab, vol, 9., 165). The implication is that if their associates existed, then the being who would have been most informed about them would the one whom they are associating with. Now when He does not know it, it may well be imagined how big a lie they are imputing to God.

[25]. This is because neither is there any harmony with what they are imputing to God nor is there any contradiction between His attributes.

[26]. Ie., the Almighty began this world on the religion found in human nature. At that time, all humanity believed in monotheism. Humanity did not begin with polytheism. Its beliefs were afflicted with this filth much later.

[27]. Ie., the matter that the final verdict in settling differences shall be delivered on the Day of Judgement. Till that time, these differences shall be put up with so that people can be selected for Paradise by making their intellect, conscience and intuition undergo a trial.

[28]. The actual word is آيَةٌ. It is evident from the subsequent verse that it refers to a sign of punishment seeing which it becomes evident that the threat of the final punishment the Prophet (sws) is warning them about is bound to come.

[29]. Ie., matters whether God sends a sign of the punishment or the punishment itself to a nation which is being threatened by it.

[30]. This is not a desire to see people inflicted with punishment but to wait with yearning and sorrow for something which has become God's decision because of their stubbornness.

[31]. Thus, sometimes they promise that if this time they are saved from destruction they will become grateful to God and sometimes philosophise, saying that these are ups and downs of time. They believed that such good and hard times are encountered by every nation and hence why should they be regarded as a warning from God or the consequence of a wrong belief or deed.

[32]. This is a very severe warning. The implication is that if these excuses are being written, then soon they will be called to account.

[33]. This is stated because all the means and resources of travelling in the land have been created by God alone and it is He who has blessed human beings with the ability to plan and the wisdom using which they are able to invent various things and as a result are able to create for themselves even more facilities for travel.

[34]. The actual word is جَرَيْنَ. The reason is the word فُلْك is used in the singular, the plural, the masculine and the feminine. Here the style of the discourse has also changed and giving due deference to the parable has become indirect from direct so that it can refer to a general situation. It is this style which is more appropriate and effective in parables.

[35]. This is stated because whenever creatures show rebelliousness to their Creator it will always be without any justification.

[36]. From here the direction of address shifts directly to the Quraysh.

[37]. This is a very severe warning. The implication is that this rebelliousness by them will actually lead God to have no justification to spare them and finally they will be visited by His decisive punishment that will leave no one alive.

[38]. The actual words are: مَتَاعَ الحَيَاةِ الدُّنْيَا. The word مَتَاعَ is in the accusative because of a suppressed verb. The translation reveals this aspect.

[39]. This is an expression of the internal strength and desire as a result of which the hearts of the owners become elated when they see their crops in full bloom.

[40]. Ie., towards Paradise which is defined as a place where there will be no regrets for the past and no fear of the future. It will be an abode of peace in its entirety.

[41]. Ie., according to the law that those who desire the straight path are worthy of being guided towards it by the Almighty.

[42]. Ie., for good deeds the reward will be much more than the deeds but for evil ones will be recompensed in exact measure without any increase or decrease.

[43]. This is a parenthetical sentence within the discourse. The implication is that the beings from which they expect help and recommendation will be of no avail to them there.

[44]. Ie., they and their deities. The emphasis found in جَمِيعًا is for this very purpose.

[45]. The actual word is مَكَانكُمْ. Before it a verb like أمكثوا or قفوا is suppressed. This is a common style in Arabic. In the Urdu language, on such occasions the locus (zarf) or the object (maf'ul) is suppressed.

[46]. The implication is that the deities will show their acquittal from their worshippers and will stand totally apart. The succeeding verses explain this.

[47]. The actual words are إِنْ كُنَّا عَنْ عِبَادَتِكُمْ لَغَافِليْنَ. Here إِنْ is actually إِنَّ as evidenced by the ل on لَغَافِليْنَ.

[48]. The actual words are: تَبْلُوْا كُلُّ نَفْسٍ. The verb بلا يبلو means "to evaluate and to experience." Ie., experience his deeds and face its consequences.

[49]. It is evident from this that the attributes of the deities mentioned here were never ascribed to them by the Arabs. Imam Amin Ahsan Islahi writes:

... Regarding the male and female deities they worshipped, they did not believe that they were the creators of the heavens and the earth or that of the air, the wind, the sun and the moon. Similarly, they did not believe that these deities could give life or death or that they govern the affairs of this universe. They only believed that they were favoured ones of God. God hears their recommendations and that they can accomplish what they want through Him. They reckoned that if these deities were pleased, they would receive the favours of this world through their recommendation. They were of the opinion that if ever they were going to be resurrected in the Hereafter and be held to account, these deities would help them and be able to secure forgivess for those who worshipped them – in fact, earn a lofty status there. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 47)

[50]. Ie., when they accept all these things, then why do they not fear the wrath and majesty of God on imputing falsehood to him by associating partners with Him.

[51]. The implication is that the God they believe in is their true Lord as well. Others whom they regard to be their Lord have no basis.

[52]. Ie., if they believe all these things regarding God, its logical consequence is that they should regard Him to be their sole Lord as well. This only means that if this is the only truth, then whatever they believe contrary to it can only be termed as a great deviation from the truth.

[53]. The actual word is تُصْرَفُوْنَ. It means "to make someone wander." Concealed in it is the fact that intellect and logic take them to a different conclusion but on the contrary those, in whose hands are they consigning their reins, are making them wander from one place to another.

[54]. Here the address turns to the Prophet (sws) to assure him. The implication is that he should not be worried to see the contradictions in their beliefs and deeds. The established practice of God is that He gives guidance to only those who are its sincere seekers and who use their faculties of mind and heart to achieve their goal. On the other hand, those who disregard these faculties and consign their reins to their whims and desires are never guided by God. In fact, he makes them wander deeper in their deviation from the truth. The expression كَلِمَاتُ رَبِّكَ refers to this established practice of God and the word كَذَالِكَ refers to the attitude of the idolaters mentioned earlier.

[55]. Ie., if they acknowledge that only God created the first time and only He will re-create, then why do they associate partners with Him regarding His reward and punishment? This question was posed to the idolaters because they thought that there is no cause of worry for them if the Day of Judgement comes because their intercessors will save them from God's accountability.

[56]. The implication is to ask how they worship those who are useless to them both in the Herein and in the Hereafter. Imam Amin Ahsan Islahi writes:

... One great need of creatures is that they need the guidance of their creator in many aspects of life regarding right and wrong. So, can these idolaters claim that they receive such guidance from their deities? Have they received their faculty of intellect – which is a lamp of guidance within them – from these deities? Do they send any revelation to them for their guidance? Have these deities sent down any Book, sent any messenger or revealed any shari'ah for their education and instruction? If these deities have done none of these tasks nor are capable of doing them in the present or future, then what is the reason for them to follow them? Is he worthy of being followed who guides people to the truth and urges them to accept it or those who themselves need guidance and help? What has happened to them? What kind of decisions do they make? (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 50)

[57]. This is a warning to the addressees and an assurance to the Prophet (sws) that God is not unaware of their misdeeds. Hence soon the time will come when He will inform them of all their wrondoings and no one will be able to deny them.

[58]. This is because its superhuman style tells us that no human being can produce such a majestic work.

[59]. This is a reference to the predictions found in the Torah and the Gospel regarding the advent of the last messenger of God. They awaited fulfilment. The revelation of the Qur'an has validated them and as a result it is proven that the Qur'an too is the word of the God Who centuries ago had said that He will reveal a Book of such splendour.

[60]. The actual word is الْكِتَاب. It also means law and shari'ah. In my opinion here it is used in this sense. The implication is that this Book is an explanation of the religion of Abraham (sws) which they are aware of. This is a further proof of the fact that this Qur'an has been revealed by the same God Who had revealed scriptures to Abraham (sws) and Moses (sws) as well as to other messengers.

[61]. The implication is that if they do not regard this Book to be from God, then they should produce just one surah which gives such guidance, discusses such topics, has such style and majesty as this Book. If, according to their view, this task can be accomplished by a person of their nation Muhammad (sws) who does not have any academic or literary background, then it should not be difficult for them as well.

[62]. Ie., it is not that the grounds of the Qur'an's authenticity are not evident to them. The actual reason is that they are not being able to come to grips with the consequences of negating the Qur'an which this Book is pointing to and their reality has not yet manifested before them. Hence they do not have any fear and repeatedly demand to see a sample of the punishment they are being informed of. Once this is done they will profess belief. The reason for their denial is this lack of fear on their part. It has made them non-serious and they are making such lame excuses. It is not that on account of knowledge and reasoning that they think that the Qur'an is not the Book of God.

[63]. These words sound assurance to the Prophet (sws) and threaten those who deny the Qur'an: if his Lord is fully aware of their tricks, then one day He will definitely take them to task.

[64]. This is a directive of acquittal given to God's messenger after which only punishment is awaited.

[65]. Ie., if there are more people who become so blind and deaf that they ultimately become worthy of punishment, then the reason for this is not that God is unjust to them. Certainly not. It is their whims and prejudices that have made them so blind that every call of truth and its caller has become alien to them. The consequence of this attitude was destined to be such and is such that they are now in range of God's punishment.

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