Surah Yunus (2/2)

Surah Yunus (2/2)

وَیَسۡتَنۡۢبِئُوۡنَکَ اَحَقٌّ ہُوَؕؔ قُلۡ اِیۡ وَرَبِّیۡۤ اِنَّہٗ لَحَقٌّ وَمَاۤ اَنۡتُمۡ بِمُعۡجِزِیۡنَ﴿۵۳﴾ وَلَوۡ اَنَّ لِکُلِّ نَفۡسٍ ظَلَمَتۡ مَا فِی الۡاَرۡضِ لَافۡتَدَتۡ بِہٖ ؕوَاَسَرُّوا النَّدَامَۃَ لَمَّا رَاَوُا الۡعَذَابَۚ وَقُضِیَ بَیۡنَہُمۡ بِالۡقِسۡطِ وَہُمۡ لَا یُظۡلَمُوۡنَ﴿۵۴﴾ اَلَاۤ اِنَّ لِلّٰہِمَا فِی السَّمٰوٰتِ وَالۡاَرۡضِؕ اَلَاۤ اِنَّ وَعۡدَ اللّٰہِ حَقٌّ وَّ لٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ﴿۵۵﴾ ہُوَ یُحۡیٖ وَیُمِیۡتُ وَ اِلَیۡہِ تُرۡجَعُوۡنَ ﴿۵۶﴾

They ask you: "Is this really a truth?"[68]Yes, by my Lord! this is certain and you cannot defeat God.[69]At that time, if every person, who has been unjust, has all what is in the earth he will want [to save himself] by giving it in ransom. [At that time,] they will regret in their hearts when they will see the torment [with their eyes] and they shall be fairly judged and no injustice will they suffer. Listen! Whatever is in the heavens and the earth belongs to God. Listen! The promise of God is destined to be fulfilled; but [alas] most of them do not know. [In reality,] it is He Who gives life and He Who gives death and you will be returned to Him alone.[70] (53-56)

یٰۤاَیُّہَا النَّاسُ قَدۡ جَآئَتۡکُمۡ مَّوۡعِظَۃٌ مِّنۡ رَّبِّکُمۡ وَشِفَآءٌ لِّمَا فِی الصُّدُوۡرِ ۬ۙ وَہُدًی وَّرَحۡمَۃٌ لِّلۡمُؤۡمِنِیۡنَ ﴿۵۷﴾ قُلۡ بِفَضۡلِ اللّٰہِ وَبِرَحۡمَتِہٖ فَبِذٰلِکَ فَلۡیَفۡرَحُوۡا ؕ ہُوَ خَیۡرٌ مِّمَّا یَجۡمَعُوۡنَ ﴿۵۸﴾

People! A counsel has come to you from your Lord and it is a cure[71]for what [beats] in the chests and a guidance and mercy[72]for those who believe. Tell them: "[O Prophet!] It has come due to God's blessings and mercy.[73]So, they should rejoice on it. This is better than what they are amassing.[74](57-58)

قُلۡ اَرَءَیۡتُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ لَکُمۡ مِّنۡ رِّزۡقٍ فَجَعَلۡتُمۡ مِّنۡہُ حَرَامًا وَّحَلٰلًا ؕ قُلۡ آٰللّٰہُ اَذِنَ لَکُمۡ اَمۡ عَلَی اللّٰہِ تَفۡتَرُوۡنَ ﴿۵۹﴾ وَمَا ظَنُّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ یَوۡمَ الۡقِیٰمَۃِ ؕ اِنَّ اللّٰہَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَ لٰکِنَّ اَکۡثَرَہُمۡ لَا یَشۡکُرُوۡنَ ﴿۶۰﴾

Ask them: "Speak up! The sustenance which God had sent down to you; then some of it you have pronounced to be unlawful and the other as lawful?" Ask them: "Did God give you this directive or are you imputing falsehood to God?" What is their thinking on the Day of Judgement that they are imputing falsehood to God?[75][It is God's graciousness that He has given them respite; otherwise this audacity could have even destroyed them.] In reality, God is very gracious to people but most of them are not grateful. (59-60)

وَمَا تَکُوۡنُ فِیۡ شَاۡنٍ وَّمَا تَتۡلُوۡا مِنۡہُ مِنۡ قُرۡاٰنٍ وَّلَا تَعۡمَلُوۡنَ مِنۡ عَمَلٍ اِلَّا کُنَّا عَلَیۡکُمۡ شُہُوۡدًا اِذۡ تُفِیۡضُوۡنَ فِیۡہِ ؕ وَمَا یَعۡزُبُ عَنۡ رَّبِّکَ مِنۡ مِّثۡقَالِ ذَرَّۃٍ فِی الۡاَرۡضِ وَلَا فِی السَّمَآءِ وَلَاۤ اَصۡغَرَ مِنۡ ذٰلِکَ وَلَاۤ اَکۡبَرَ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ ﴿۶۱﴾ اَلَاۤ اِنَّ اَوۡلِیَآءَ اللّٰہِ لَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ ﴿ۚۖ۶۲﴾ الَّذِیۡنَ اٰمَنُوۡا وَکَانُوۡا یَتَّقُوۡنَ﴿ؕ۶۳﴾ لَہُمُ الۡبُشۡرٰی فِی الۡحَیٰوۃِ الدُّنۡیَا وَفِی الۡاٰخِرَۃِ ؕ لَا تَبۡدِیۡلَ لِکَلِمٰتِ اللّٰہِ ؕ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ ﴿ؕ۶۴﴾ وَلَا یَحۡزُنۡکَ قَوۡلُہُمۡ ۘاِنَّ الۡعِزَّۃَ لِلّٰہِ جَمِیۡعًا ؕ ہُوَ السَّمِیۡعُ الۡعَلِیۡمُ ﴿۶۵﴾

[Ignore them O Prophet; keep doing your duty.] In whatever situation you are and whatever part that you read out of the Qur'an[76][that We have revealed] and whatever you people do,[77]We are watching when you are busy in it.[78]In reality, there is nothing at all hidden from your Lord, neither in the earth nor in the heavens and neither smaller than a particle nor bigger except that it is written in a clear book. [People!] listen [God's prophet and his companions are all friends of God, and] for the friends of God who accepted faith and feared God, there shall be no fear [on the Day of Judgement] nor will they be grieved. For them are glad tidings in the life of this world[79]and also in that of the Hereafter. [This is the word of God, and] the words of God can never change.[80]This is great success. Whatever they are saying should not grieve you[81][O Prophet!] All honour is for God. [Trust him and keep doing your duty.] He knows listens and knows all. (61-65)

اَلَاۤ اِنَّ لِلّٰہِ مَنۡ فِی السَّمٰوٰتِ وَ مَنۡ فِی الۡاَرۡضِ ؕ وَ مَا یَتَّبِعُ الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ شُرَکَآءَ ؕ اِنۡ یَّـتَّبِعُوۡنَ اِلَّا الظَّنَّ وَاِنۡ ہُمۡ اِلَّا یَخۡرُصُوۡنَ ﴿۶۶﴾ ہُوَ الَّذِیۡ جَعَلَ لَکُمُ الَّیۡلَ لِتَسۡکُنُوۡا فِیۡہِ وَ النَّہَارَ مُبۡصِرًا ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّسۡمَعُوۡنَ ﴿۶۷﴾ قَالُوا اتَّخَذَ اللّٰہُ وَلَدًا سُبۡحٰنَہٗ ؕ ہُوَ الۡغَنِیُّ ؕ لَہٗ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ؕ اِنۡ عِنۡدَکُمۡ مِّنۡ سُلۡطٰنٍۭ بِہٰذَا ؕ اَتَقُوۡلُوۡنَ عَلَی اللّٰہِ مَا لَا تَعۡلَمُوۡنَ ﴿۶۸﴾ قُلۡ اِنَّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ لَا یُفۡلِحُوۡنَ﴿ؕ۶۹﴾ مَتَاعٌ فِی الدُّنۡیَا ثُمَّ اِلَیۡنَا مَرۡجِعُہُمۡ ثُمَّ نُذِیۡقُہُمُ الۡعَذَابَ الشَّدِیۡدَ بِمَا کَانُوۡا یَکۡفُرُوۡنَ ﴿۷۰﴾

Listen up! Those in the heavens and in the earth all belong to God and they, who call upon those other than God, do not follow the partners of God.[82]In reality, they only follow conjecture and make wild guesses. [Listen!] It is God Who has made the night dark for you so that you may rest in it and made the day radiant so that you may strive for your livelihood.[83]In it, indeed are signs for those who listen.[84]They said: "God has children." Exalted is He [to make anyone His son or daughter.] He does not need [any such thing]. Whatever is in the heavens and the earth all belongs to Him. You do not have any proof for this. Do you say something about God of which you have no knowledge? Say [O Prophet!]: "Those who impute falsehood to God will never succeed." For them, there is this small benefit that they can reap in this world. Then they will have to return to Us. Then We shall sternly punish them because of their disbelief. (66-70)

وَ اتۡلُ عَلَیۡہِمۡ نَبَاَ نُوۡحٍ ۘ اِذۡ قَالَ لِقَوۡمِہٖ یٰقَوۡمِ اِنۡ کَانَ کَبُرَ عَلَیۡکُمۡ مَّقَامِیۡ وَ تَذۡکِیۡرِیۡ بِاٰیٰتِ اللّٰہِ فَعَلَی اللّٰہِ تَوَکَّلۡتُ فَاَجۡمِعُوۡۤا اَمۡرَکُمۡ وَ شُرَکَآءَکُمۡ ثُمَّ لَا یَکُنۡ اَمۡرُکُمۡ عَلَیۡکُمۡ غُمَّۃً ثُمَّ اقۡضُوۡۤا اِلَیَّ وَ لَا تُنۡظِرُوۡنِ﴿۷۱﴾ فَاِنۡ تَوَلَّیۡتُمۡ فَمَا سَاَلۡتُکُمۡ مِّنۡ اَجۡرٍ ؕ اِنۡ اَجۡرِیَ اِلَّا عَلَی اللّٰہِ ۙوَ اُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُسۡلِمِیۡنَ ﴿۷۲﴾ فَکَذَّبُوۡہُ فَنَجَّیۡنٰہُ وَ مَنۡ مَّعَہٗ فِی الۡفُلۡکِ وَ جَعَلۡنٰہُمۡ خَلٰٓئِفَ وَ اَغۡرَقۡنَا الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۚ فَانۡظُرۡ کَیۡفَ کَانَ عَاقِبَۃُ الۡمُنۡذَرِیۡنَ ﴿۷۳﴾

Relate to them the account of Noah [O Prophet] when he told his nation: "O People of My Nation! If my standing to preach and reminding you by reciting God's revelations has become a burden on you,[85]then listen that I put my trust in God. So, you all should come to a decision and also ask your partners with God to join you, then there should be no hesitancy in your decision. Then do whatever you want with me[86]and do not give me any respite. If even after this you show indifference, what harm will come to me as I have not asked you for any reward. My reward is with God and I have been directed to be obedient [to God]." Even after this, they rejected him; so, We delivered him and those also who were with him on the ship. And made them successors and had all those drowned who had denied Our revelations. So, observe the fate they met who had been warned [before this torment]. (71-73)

ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِہٖ رُسُلًا اِلٰی قَوۡمِہِمۡ فَجَآءُوۡہُمۡ بِالۡبَیِّنٰتِ فَمَا کَانُوۡا لِیُؤۡمِنُوۡا بِمَا کَذَّبُوۡا بِہٖ مِنۡ قَبۡلُ ؕ کَذٰلِکَ نَطۡبَعُ عَلٰی قُلُوۡبِ الۡمُعۡتَدِیۡنَ ﴿۷۴﴾

Then, after Noah, We sent many messengers to their nations. So, they came to them with clear signs. But they did not accept what they had denied earlier. In this manner, We seal the hearts of those who cross the limits.[87](74)

ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِہِمۡ مُّوۡسٰی وَ ہٰرُوۡنَ اِلٰی فِرۡعَوۡنَ وَ مَلَا۠ئِہٖ بِاٰیٰتِنَا فَاسۡتَکۡبَرُوۡا وَ کَانُوۡا قَوۡمًا مُّجۡرِمِیۡنَ ﴿۷۵﴾ فَلَمَّا جَآءَہُمُ الۡحَقُّ مِنۡ عِنۡدِنَا قَالُوۡۤا اِنَّ ہٰذَا لَسِحۡرٌ مُّبِیۡنٌ ﴿۷۶﴾ قَالَ مُوۡسٰۤی اَتَقُوۡلُوۡنَ لِلۡحَقِّ لَمَّا جَآءَکُمۡ ؕ اَسِحۡرٌ ہٰذَا ؕ وَ لَا یُفۡلِحُ السّٰحِرُوۡنَ ﴿۷۷﴾ قَالُوۡۤا اَجِئۡتَنَا لِتَلۡفِتَنَا عَمَّا وَجَدۡنَا عَلَیۡہِ اٰبَآءَنَا وَ تَکُوۡنَ لَکُمَا الۡکِبۡرِیَآءُ فِی الۡاَرۡضِ ؕ وَ مَا نَحۡنُ لَکُمَا بِمُؤۡمِنِیۡنَ ﴿۷۸﴾ وَ قَالَ فِرۡعَوۡنُ ائۡتُوۡنِیۡ بِکُلِّ سٰحِرٍ عَلِیۡمٍ ﴿۷۹﴾ فَلَمَّا جَآءَ السَّحَرَۃُ قَالَ لَہُمۡ مُّوۡسٰۤی اَلۡقُوۡا مَاۤ اَنۡتُمۡ مُّلۡقُوۡنَ﴿۸۰﴾ فَلَمَّاۤ اَلۡقَوۡا قَالَ مُوۡسٰی مَا جِئۡتُمۡ بِہِ ۙ السِّحۡرُ ؕ اِنَّ اللّٰہَ سَیُبۡطِلُہٗ ؕ اِنَّ اللّٰہَ لَا یُصۡلِحُ عَمَلَ الۡمُفۡسِدِیۡنَ﴿۸۱﴾ وَ یُحِقُّ اللّٰہُ الۡحَقَّ بِکَلِمٰتِہٖ وَ لَوۡ کَرِہَ الۡمُجۡرِمُوۡنَ﴿۸۲﴾ فَمَاۤ اٰمَنَ لِمُوۡسٰۤی اِلَّا ذُرِّیَّۃٌ مِّنۡ قَوۡمِہٖ عَلٰی خَوۡفٍ مِّنۡ فِرۡعَوۡنَ وَ مَلَا۠ئِہِمۡ اَنۡ یَّفۡتِنَہُمۡ ؕ وَ اِنَّ فِرۡعَوۡنَ لَعَالٍ فِی الۡاَرۡضِ ۚ وَاِنَّہٗ لَمِنَ الۡمُسۡرِفِیۡنَ ﴿۸۳﴾ وَ قَالَ مُوۡسٰی یٰقَوۡمِ اِنۡ کُنۡتُمۡ اٰمَنۡتُمۡ بِاللّٰہِ فَعَلَیۡہِ تَوَکَّلُوۡۤا اِنۡ کُنۡتُمۡ مُّسۡلِمِیۡنَ ﴿۸۴﴾ فَقَالُوۡا عَلَی اللّٰہِ تَوَکَّلۡنَا ۚ رَبَّنَا لَا تَجۡعَلۡنَا فِتۡنَۃً لِّلۡقَوۡمِ الظّٰلِمِیۡنَ ﴿ۙ۸۵﴾ وَ نَجِّنَا بِرَحۡمَتِکَ مِنَ الۡقَوۡمِ الۡکٰفِرِیۡنَ ﴿۸۶﴾

After them, We sent Moses and Aaron to the Pharaoh and his chiefs with Our signs. So, they too showed arrogance and in reality, they were wrongdoers.[88]Thus when the truth came to them from Us,[89]they said that this is manifest magic. Moses said: "Do you say this about the truth[90]when it has come to you.[91]Is this magic?" [No, certainly not! This is the certain truth] and the magicians never succeed [against the truth.][92]They replied: "Have you come to us to turn us away from the way on which we have found our forefathers and that the pre-eminence of you both is established in the land.[93]We will not listen to what you say." The Pharaoh ordered: "Bring before me all expert magicians." Thus, when the magicians came, Moses said to them: "Throw whatever you want to."[94]Then when they threw, Moses said: "Whatever you have brought is magic."[95]Rest assured, God willsoonbring it to nothing because [on such occasions,] God does not allow the efforts of those who spread disorder to bear fruit, and God through His words makes the truth come true however much the wrongdoers may dislike it.[96]Yet because of fear of the Pharaoh and of the elders of the nation no one believed in Moses except for a few youth[97]lest the Pharaoh may put them through some trial. In reality, the Pharaoh was a big tyrant in the land and was from those who cross limits. Moses said: "People of My Nation! You have believed in God; so trust Him only if you have really submitted to Him."[98]At this, they replied: "We have trusted God alone – Our Lord! Do not make us suffer at the hands of these unjust people[99]and deliver us from these disbelieving people by your grace." (75-86)

وَ اَوۡحَیۡنَاۤ اِلٰی مُوۡسٰی وَ اَخِیۡہِ اَنۡ تَبَوَّاٰ لِقَوۡمِکُمَا بِمِصۡرَ بُیُوۡتًا وَّ اجۡعَلُوۡا بُیُوۡتَکُمۡ قِبۡلَۃً وَّ اَقِیۡمُواالصَّلٰوۃَ ؕ وَ بَشِّرِ الۡمُؤۡمِنِیۡنَ ﴿۸۷﴾ وَ قَالَ مُوۡسٰی رَبَّنَاۤ اِنَّکَ اٰتَیۡتَ فِرۡعَوۡنَ وَ مَلَاَہٗ زِیۡنَۃً وَّ اَمۡوَالًا فِی الۡحَیٰوۃِ الدُّنۡیَا ۙ رَبَّنَا لِیُضِلُّوۡا عَنۡ سَبِیۡلِکَ ۚ رَبَّنَا اطۡمِسۡ عَلٰۤی اَمۡوَالِہِمۡ وَ اشۡدُدۡ عَلٰی قُلُوۡبِہِمۡ فَلَا یُؤۡمِنُوۡا حَتّٰی یَرَوُا الۡعَذَابَ الۡاَلِیۡمَ ﴿۸۸﴾ قَالَ قَدۡ اُجِیۡبَتۡ دَّعۡوَتُکُمَا فَاسۡتَقِیۡمَا وَ لَا تَتَّبِعٰٓنِّ سَبِیۡلَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ ﴿۸۹﴾

[To connect with God in this manner,] We sent revelations to Moses and his brother [Aaron]: "Mark some houses in Egypt foryour nation[100]and the houses you mark for your selves make them your qiblah[101]and arrange to pray [in them] and [O Moses!] Give glad tidings to the believers [that at the end they will succeed]."[102]Moses prayed: "You have bestowed the Pharaoh and his chiefs with majesty and resources in the life of the world. Our Lord! So that as a consequence they lead astray people from your path.[103]Our Lord! Destroy now their wealth and seal their hearts in such a manner that they are not able to believe until they see the painful punishment."[104]God said: "Your prayer and that of your brother has been accepted. Persevere both of you and do not tread the path of those who do not have knowledge."[105](87-89)

وَ جٰوَزۡنَا بِبَنِیۡۤ اِسۡرَآءِیۡلَ الۡبَحۡرَ فَاَتۡبَعَہُمۡ فِرۡعَوۡنُ وَ جُنُوۡدُہٗ بَغۡیًا وَّ عَدۡوًا ؕ حَتّٰۤی اِذَاۤ اَدۡرَکَہُ الۡغَرَقُ ۙ قَالَ اٰمَنۡتُ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا الَّذِیۡۤ اٰمَنَتۡ بِہٖ بَنُوۡۤا اِسۡرَآءِیۡلَ وَ اَنَا مِنَ الۡمُسۡلِمِیۡنَ ﴿۹۰﴾ آٰلۡـٰٔنَ وَ قَدۡ عَصَیۡتَ قَبۡلُ وَ کُنۡتَ مِنَ الۡمُفۡسِدِیۡنَ ﴿۹۱﴾ فَالۡیَوۡمَ نُنَجِّیۡکَ بِبَدَنِکَ لِتَکُوۡنَ لِمَنۡ خَلۡفَکَ اٰیَۃً ؕ وَ اِنَّ کَثِیۡرًا مِّنَ النَّاسِ عَنۡ اٰیٰتِنَا لَغٰفِلُوۡنَ ﴿۹۲﴾ وَ لَقَدۡ بَوَّاۡنَا بَنِیۡۤ اِسۡرَآئِیۡلَ مُبَوَّاَ صِدۡقٍ وَّ رَزَقۡنٰہُمۡ مِّنَ الطَّیِّبٰتِ ۚ فَمَا اخۡتَلَفُوۡا حَتّٰی جَآءَہُمُ الۡعِلۡمُ ؕ اِنَّ رَبَّکَ یَقۡضِیۡ بَیۡنَہُمۡ یَوۡمَ الۡقِیٰمَۃِ فِیۡمَا کَانُوۡا فِیۡہِ یَخۡتَلِفُوۡنَ ﴿۹۳﴾

[After that,] We made the Israelites cross the sea; so, the Pharaoh and his armies showed arrogance and pursued them in mischief.[106]Until when the Pharaoh was about to drown, he cried out: "I do believe that there is no God except Him on whom the Israelites professed belief, and I am also among those who submit." – Is it now! Before this you showed defiance and were among those who spread disorder.[107]Thus, today We will preserve your body so that you can become a sign [of God's scourge] for those who come after you.[108]In reality, many people remain heedless of Our signs. We provided the Israelites with a dwelling of honour and gave them excellent sustenance. Then in whatever matters they differed, they differed when the knowledge [sent by God] had come to them.[109]Rest assured, on the Day of Judgement, your Lord will decide the matters in which they have been differing.[110](90-93)

فَاِنۡ کُنۡتَ فِیۡ شَکٍّ مِّمَّاۤ اَنۡزَلۡنَاۤ اِلَیۡکَ فَسۡـَٔلِ الَّذِیۡنَ یَقۡرَءُوۡنَ الۡکِتٰبَ مِنۡ قَبۡلِکَ ۚ لَقَدۡ جَآءَکَ الۡحَقُّ مِنۡ رَّبِّکَ فَلَا تَکُوۡنَنَّ مِنَ الۡمُمۡتَرِیۡنَ ﴿ۙ۹۴﴾ وَ لَا تَکُوۡنَنَّ مِنَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِ اللّٰہِ فَتَکُوۡنَ مِنَ الۡخٰسِرِیۡنَ ﴿۹۵﴾ اِنَّ الَّذِیۡنَ حَقَّتۡ عَلَیۡہِمۡ کَلِمَتُ رَبِّکَ لَا یُؤۡمِنُوۡنَ ﴿ۙ۹۶﴾ وَ لَوۡ جَآءَتۡہُمۡ کُلُّ اٰیَۃٍ حَتّٰی یَرَوُا الۡعَذَابَ الۡاَلِیۡمَ ﴿۹۷﴾ فَلَوۡ لَا کَانَتۡ قَرۡیَۃٌ اٰمَنَتۡ فَنَفَعَہَاۤ اِیۡمَانُہَاۤ اِلَّا قَوۡمَ یُوۡنُسَ ؕ لَمَّاۤ اٰمَنُوۡا کَشَفۡنَا عَنۡہُمۡ عَذَابَ الۡخِزۡیِ فِی الۡحَیٰوۃِ الدُّنۡیَا وَ مَتَّعۡنٰہُمۡ اِلٰی حِیۡنٍ ﴿۹۸﴾

So, [O Prophet!] If you have any doubt about that which We have revealed to you,[111]ask the [righteous] among the [People of the Book] who are reading[112]the Book of God before you. Surely, the truth alone has come to you from your Lord; thus do not the slightest be among those who doubt and do not be among those who have denied God's revelations lest you too end up among losers. In reality, even if all the signs come before those for whom your Lord's word has come true,[113]they will not profess belief until they see the painful scourge. So, why did this not happen that some other city besides the nation of Jonah also professed faith; then its faith would have been of benefit to it.[114] When the people of that city professed faith, We had delivered them from the humiliating punishment of this world and had given them the opportunity to live for a period of time. (94-98)

وَ لَوۡ شَآءَ رَبُّکَ لَاٰمَنَ مَنۡ فِی الۡاَرۡضِ کُلُّہُمۡ جَمِیۡعًا ؕ اَفَاَنۡتَ تُکۡرِہُ النَّاسَ حَتّٰی یَکُوۡنُوۡا مُؤۡمِنِیۡنَ ﴿۹۹﴾ وَ مَا کَانَ لِنَفۡسٍ اَنۡ تُؤۡمِنَ اِلَّا بِاِذۡنِ اللّٰہِ ؕ وَ یَجۡعَلُ الرِّجۡسَ عَلَی الَّذِیۡنَ لَا یَعۡقِلُوۡنَ ﴿۱۰۰﴾

Had your Lord willed, all the people of the earth would have professed faith. So, will you force people to become believers?[115][Fully understand that] without God's permission it is not possible for anyone to profess faith [in a prophet]. [This permission is granted to those only who use their intellect.] And God pours the filth of misguidance on those who do not use their intellect. (99-100)

قُلِ انۡظُرُوۡا مَاذَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ وَ مَا تُغۡنِی الۡاٰیٰتُ وَ النُّذُرُ عَنۡ قَوۡمٍ لَّا یُؤۡمِنُوۡنَ ﴿۱۰۱﴾ فَہَلۡ یَنۡتَظِرُوۡنَ اِلَّا مِثۡلَ اَیَّامِ الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلِہِمۡ ؕ قُلۡ فَانۡتَظِرُوۡۤا اِنِّیۡ مَعَکُمۡ مِّنَ الۡمُنۡتَظِرِیۡنَ ﴿۱۰۲﴾ ثُمَّ نُنَجِّیۡ رُسُلَنَا وَ الَّذِیۡنَ اٰمَنُوۡا کَذٰلِکَ ۚ حَقًّا عَلَیۡنَا نُنۡجِ الۡمُؤۡمِنِیۡنَ ﴿۱۰۳﴾

[They ask for a sign.] Tell them: "Observe what is in the heavens and the earth. In reality, signs and warnings do not in any manner benefit those who do not want to profess faith."[116]So, are they waiting for a day similar to the ones those before them had encountered? Say: "Then wait; I will also wait with you." [Tell them:] "Then [when that day arrives,] We protect Our messengers and those also who have professed faith." In a similar way, Our responsibility to protect those who have accepted faith.[117](101-103)

قُلۡ یٰۤاَیُّہَا النَّاسُ اِنۡ کُنۡتُمۡ فِیۡ شَکٍّ مِّنۡ دِیۡنِیۡ فَلَاۤ اَعۡبُدُ الَّذِیۡنَ تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ وَ لٰکِنۡ اَعۡبُدُ اللّٰہَ الَّذِیۡ یَتَوَفّٰىکُمۡ ۚۖ وَ اُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ ﴿۱۰۴﴾ۙ وَ اَنۡ اَقِمۡ وَجۡہَکَ لِلدِّیۡنِ حَنِیۡفًا ۚ وَ لَا تَکُوۡنَنَّ مِنَ الۡمُشۡرِکِیۡنَ﴿۱۰۵﴾ وَ لَا تَدۡعُ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَنۡفَعُکَ وَ لَا یَضُرُّکَ ۚ فَاِنۡ فَعَلۡتَ فَاِنَّکَ اِذًا مِّنَ الظّٰلِمِیۡنَ ﴿۱۰۶﴾ وَ اِنۡ یَّمۡسَسۡکَ اللّٰہُ بِضُرٍّ فَلَا کَاشِفَ لَہٗۤ اِلَّا ہُوَ ۚ وَ اِنۡ یُّرِدۡکَ بِخَیۡرٍ فَلَا رَآدَّ لِفَضۡلِہٖ ؕ یُصِیۡبُ بِہٖ مَنۡ یَّشَآءُ مِنۡ عِبَادِہٖ ؕ وَ ہُوَ الۡغَفُوۡرُ الرَّحِیۡمُ ﴿۱۰۷﴾

[O Prophet!] Say: "People! If [even now] you are in doubt about my religion, then listen that I do not worship those whom you worship besides God; I, in fact, worship the God Who gives you death [so that you gather before Him for accountability.] I have been directed to be among the believers and have been directed to devotedly turn to this religion and to be never among the polytheists come what may. And to not call upon those besides God who can neither benefit you nor harm you. Then if you still do this now, you shall surely be among the unjust. If God seizes you in a calamity, no one besides Him can deliver you from it. And if He intends something good for you, then no one can withhold that favour. He blesses whomsoever He intends from His people and He is Forgiving and Merciful." (104-107)

قُلۡ یٰۤاَیُّہَا النَّاسُ قَدۡ جَآءَکُمُ الۡحَقُّ مِنۡ رَّبِّکُمۡ ۚ فَمَنِ اہۡتَدٰی فَاِنَّمَا یَہۡتَدِیۡ لِنَفۡسِہٖ ۚ وَ مَنۡ ضَلَّ فَاِنَّمَا یَضِلُّ عَلَیۡہَا ۚ وَ مَاۤ اَنَا عَلَیۡکُمۡ بِوَکِیۡلٍ ﴿۱۰۸﴾ؕ وَ اتَّبِعۡ مَا یُوۡحٰۤی اِلَیۡکَ وَ اصۡبِرۡ حَتّٰی یَحۡکُمَ اللّٰہُ ۚۖ وَ ہُوَ خَیۡرُ الۡحٰکِمِیۡنَ﴿۱۰۹﴾

Tell them: "People! The truth has come to you from your Lord. Now he who accepts guidance will do it for himself and he who goes astray will alone bear its consequences and I am not responsible for you."[118][O Prophet!] Follow what is revealed to you and be steadfast until God passes His judgement and He is the best of judges.[119](108-109)

(Translated from Al-Bayan by Dr Shehzad Saleem)

[66]. This is a statement of the law which has been explained at many instances in this exegesis: before prophethood and messengerhood were confined to the progeny of Abraham (sws), all nations of the world were communicated the truth by their respective messengers. From its details which have been mentioned in the Qur'an, it is evident thata rasul decides the fate of his addressees and implements the judgement of God on them in this very world. The Qur'an informs us that this final phase in the preaching endeavour of a rasul comes after it passes through the phases of indhar, indhar-i 'am, itmam al-hujjah and hijrah wa bara'ah. It is in this phase that the divine court of justice is set up on this earth. Punishment is meted out to the rejecters of the truth and those who have accepted it are rewarded, and, in this way, a miniature Day of Judgement is witnessed on the face of the earth. The history of the preaching endeavours of the rusul related in the Qur'an shows that at this stage generally either of the following two situations arise.

Firstly, a rasul has a few companions only and there is no place available to him for migration.

Secondly, a rasul's companions are in substantial numbers and the Almighty also furnishes a place to them where they can migrate and be bestowed with political authority.

In the first situation, once a rasul leaves his people, whether this is through his death or through migration from his people, divine punishment in the form of raging storms, cyclones and other calamities descends upon those who have rejected him and completely destroys them. However, this fate befalls only those which the Qur'an in its terminology calls the mushrikun. As for those who primarily adhere to monotheism, the punishment of subjugation and humiliation is meted out to them. Thus it is known that it is this fate that was met by the Israelites. On the other hand, the people of Noah (sws), Lot (sws), Ṣalih (sws) and Shu'ayb (sws) besides others were destroyed. This is the same principle of punishment that will be applied on the Day of Judgement too. Thus it is stated in verse 4 of Surah al-Nisa' that God will not forgive polytheism on that Day. However, He may forgive lesser sins for those He may wish to.

In the second situation, the law is the same as well. However, in this case, this punishment is meted out to the people by the rasul and his companions. In this case, the addressees of the rasul are given some more respite as he delivers the truth to the people of the place he has migrated to, until they too are left with no excuse to deny it. In other words, the truth is conclusively communicated to them. Also, during this time a messenger instructs and purifies his followers and segregates them from his rejecters and organizes them to fight the enemy. He also consolidates his political authority in the place he has migrated to the extent that with its help he is able to destroy his rejecters and achieve victory for his followers.

[67]. Here the Qur'an has changed its style and used the word "criminals" for them. Imam Amin Ahsan Islahi writes:

... A subtle reference in the use of the word "criminals" here is that if those who are absolved of crimes ask such a question, it may be considered legitimate. However, those who are criminals and who are going to be visited by this punishment in retribution of their crimes can only be termed as wretched and unfortunate because of this stubborn attitude they have adopted. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 61)

[68]. The element of negation and scorn in this query that was slightly concealed in the earlier question مَتَی هَذَا الوَعْدُ has become evident.

[69]. This is a poignant remark on their arrogance: today they are making fun but when the reality manifests itself they will be helpless before God.

[70]. The implication is that none among those they associate with God will be there to welcome them. It will solely be God towards Whom they will return.

[71]. This is a reference to the ailments that afflict hearts and deprive a person of all human attributes and relegate him to the category of animals.

[72]. Ie., guidance in this world and mercy in the Hereafter which will necessarily be rewarded to those who believe in it.

[73]. A verb is suppressed in this sentence. Ie., قُلْ بِفَضْلِ اللّهِ وَ بِرَحْمَتِهِ جَآءَ. It has been expressed in the translation.

[74]. The current discourse began with verse 37 where their notion that the Prophet (sws) himself had fabricated the Qur'an had been negated. After presenting arguments on all those things which were becoming a source of confusion in that matter, here the status of the Qur'an is explained to the Muslims.

[75]. This is an expression of extreme disgust on the crime of imputing falsehood to God. Imam Amin Ahsan Islahi writes:

... [Here] after posing the question no answer is given. This is an expression of great anger of the speaker. The implication is that these wretched people regard this crime to be something ordinary. When the Day of Judgement arrives, they will come to know of the punishment on this audacity of theirs. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 64)

[76]. The actual words are: مَا تَتۡلُوۡا مِنۡہُ مِنۡ قُرۡاٰنٍ antecedent of the genetive pronoun in them is the Book mentioned in verses 57-58 and the word refers to a part of it.

[77]. Besides the Prophet (sws), here the Almighty has also included his brave companions in this assurance and glad tidings.

[78]. What is the reason for qualifying this statement in this manner? Imam Amin Ahsan Islahi writes:

... This qualifying statement firstly shows the great devotion of the Companions in their preaching work; secondly, it shows that the eloquence in the assurance sounded has been magnified. Hence, it means that when these people are fully focused in dedicating their lives, persons and wealth for the cause of elevating God's word, the Almighty is fully protecting them. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 65)

[79]. This is because regarding His messengers, the established practice of God is that they and their companions necessarily achieve dominance in this world.

[80]. "Words" here refer to God's promises. At other instances, they have also been called sunan ilahiyyah (established practices of God).

[81]. Reference is to what the disbelievers would say in order to make fun and show disdain. They would say that if he is God's messenger why is not a treasure given to him or why has not an angel heralded his status. Imam Amin Ahsan Islahi writes:

... In the previous verse, glad tidings of victory and dominance were given to the Muslims. The frail circumstances in which Muslims were inwhen these glad tidings were given could have induced the disbelievers to make fun of them. They could have and may have said that these foolish followers of this new religion are dreaming of political dominance while they do not even have the means to even properly feed or decently clothe themselves. While keeping in view such remarks, the Qur'an has asked the Prophet (sws) to not be grieved by them. The glad tidings given to him are certain to materialize. Honour belongs to God. It is only God Who grants it to others. If He has now decided to bestow it on the Prophet (sws) and his companions, then who can stop Him? (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 66)

[82]. This is because there are no partners of God that they should be followed.

[83].In this sentence, parallel portions have been suppressed keeping in view linguistic princioles of Arabic. If they are revealed, the words would be:جَعَلَ كُمُ اللِّيْلَ مُظْلِماً لِتَسْكُنُوْا فِيِهِ وً النَّهَارَ مُبْصِرًا لِتعْمًلُوْا فِيِهِ.

[84]. What are these signs? Imam Amin Ahsan Islahi has explained them. He writes:

First of all, we must reflect on the harmony found between the night and the day even though they are opposite to one another. Together both are serving the needs of human beings. The night provides them with peaceful slumber and the day opens the way to various activities. Same is the case with all the opposite elements of this universe: they harmoniously and faithfully serve a purpose higher to them and not the slightest deviate from it. Obviously, this cannot be possible if a sovereign and wise intention is not controlling the affairs of this universe and not running it according to his wisdom by synchronizing its various elements. This is a proof of the monotheism mentioned in the previous verse.

The second thing that is evident is that this universe has not come into being as a result of an accident nor is it the playfield of an entertainer. In fact, there is great power, amazing wisdom and a very deep purpose in every nook and corner of it. This entails that this world should not continue without purpose or abruptly end; it is essential that it culminate on a great objective and this objective cannot be achieved unless the Hereafter is acknowledged.

The third thing is the system of providence which is found in every part of this universe. Providence entails accountability. We owe a natural obligation to the Being Who has set up a whole system of sustenance for us and it is essential that one day this obligation be called to account. Those who recognized this obligation must be rewarded and those who disregarded it should suffer punishment. Viewed thus, this is a proof of reward and punishment. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 68)

[85]. At another instance, it has been stated that Noah (sws) discharged this responsibility for several hundred years. It is because of this that he probably made these remarks.

[86]. The actual words are: ثُمَّه اقْضُوْا إِلَيَّ. The prepositionإِلَيَhere evidences a practical step. The meaning thus would be: make whatever decision you intend to and take whatever step you want to against me.

[87]. This is a reference to the established practice of God according to which if a person arrogantly denies the truth and deliberately rejects it, he is granted respite by God. If he is not prepared to benefit from this respite, then because of this wrongdoing, his heart and mind is sealed so that he is forever deprived of the ability to accept the truth.

[88]. Ie., they have already become wrongdoers because of deviating from the requisites of their intellect and nature.

[89]. This is a reference to those miracles with which Moses (sws) and Aaron (sws) presented their claim of being messengers from God.

[90]. The actual words are: أَتَقُوْلُوْنَ لِلْحَقِّ. Here the لin لِلْحَقِّ means في. and the object of the verb تَقُوْلُوْنَ has been suppressed because of eloquence.

[91]. The eloquence found in this sentence also needs to be noted. Imam Amin Ahsan Islahi writes:

... As long as the truth is not evident, a person can be regarded to have an excuse to some extent if he raises some ideological discussion about it. However, when the truth is staring the person in the face, then making frivolous comments about itis like showing hesitancy in acknowledging the existence of the midday sun. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 77)

[92]. The implication is that if they are being audacious enough to regard a miracle to be magic, they should present it before the magicians. Then will they come to know the difference between miracle and magic. They will see that the magicians will totally be at a loss before them and end up as utter losers.

[93]. The rulers of Egypt were already afraid of the ever increasing numbers of the Israelites. They blamed Moses (sws) and Aaron (sws) for trying to make them subservient and lead them away from the religion of their forefathers so that all the Copts were induced to fight this danger with full force and unity. The rulers of every period play such gimmicks.

[94]. This statement of Moses (sws) reflects his great trust in God's promises. Imam Amin Ahsan Islahi writes:

... He had full trust in God's promise to help him: however great a show of magic the magicians would make, he had the means to defeat it. For this reason, without any hesitation he asked them to begin and this was much like the first victory that he notched up in the contest. This is because after this the defeat suffered by the magicians occurred in their own area of expertise. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 78)

[95]. This is the answer Moses (sws) gave to the Pharaoh and his courtiers: what he presented was not magic; in fact, what their magicians has presented is magic.

[96]. Ie., on such occasions when God's messengers are sent to a nation to conclusively communicate the truth to it, He defeats the scheme of those who spread disorder and makes the truth manifest. This is a mention of the same established practice of God that has been explained under verse 47.

[97]. The actual words are: فَمَا آمَنَ لِمُوسی. Generally the expression آمَنَ بِهَِ is used to describe faith in God and His messengers. Here the words آمَنَ لَهُare used instead to show that though these youth did accept the veracity in Moses' claim, however they had the same extent of acceptance, trust and obedience which is evidenced by the words. For this reason, they have been asked to fulfil the requisites of faith in the succeeding verses.

The Qur'an states that only the youth of the Israelites were fortunate enough to be even described by the expression آمَنَ لَهُ. It is evident from the history of the preaching of God's messengers that this was not just the case with Moses (sws). In general, it is always the youth who respond to the call of faith in the first phase. What is the reason for this? Imam Amin Ahsan Islahi writes:

... The obvious psychological reason for this is that the comprehensive nature of religious preaching with which messengers of God begin their work needs immense courage and great spirit on the part of those who accept it in the first phase. People who are over-awed by the traditions and customs of their times and who want to remain congruous with their circumstances cannot take such a huge stride. Such people take time in accepting a new ideology. Young people on the other hand have lesser affiliations of this type. Hence when the call of true faith appeals to them, they accept it regardless of its worldly consequences. They neither care for the chidings of their elders nor entertain the distaste of their ruling class. A special aspect regarding the circumstances in which Moses (sws) was and which should be kept in consideration is that the ruling aristocracy of his time was racially different from his own nation and the Pharaoh who was ruling at that time was very haughty and tyrannical in nature. In such circumstances, obviously only those individuals could take the initiative in siding with Moses (sws) who could not subdue their vigour and vivacity. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 79)

[98]. The essence of Islam is this submission. True faith arises only as its consequence and the obvious requisite of true faith is trust in God. Moses (sws) has taught this requisite of faith to his people here.

[99]. This means that the Almighty should not give them so much reprieve that they are provided with the opportunity of oppressing the Muslims.

[100]. Ie., in various parts of Egypt, some houses should be specified as mosques. Here the Israelies should gather in the times of the prayer and collectively worship God. This system of education and instruction has always been a part of the religion preached by messengers of God. When Moses (sws) began organizing his nation on the basis of religion, it was this directive which the Almighty gave the foremost.

[101]. This refers to those houses which Moses (sws) and Aaron (sws) must have marked for themselves and their companions and for those living around for the purpose of praying. The Qur'an states that these houses should temporarily be given the status of the qiblah so that unity is created in offering the prayer – unity which has always been its requisite. After migrating from Egypt, the tabut was invested with the status of qiblah until the Bayt al-Maqdis was built and was made made the qiblah by them.

[102]. The way these glad tidings materialized is mentioned in verse 93 ahead.

[103]. The actual words are: رَبَّنَا لِيُضِلُّوْا عَنْ سَبِيْلِكَ. Here the letter لexpresses the consequence and fate. In other words, when they were blessed with wealth and resources, its consequence was that instead of showing gratitude to this favour of God they became rebellious.

[104]. This prayer was said before migration once the truth had been conclusively delivered to the Pharaoh and his chiefs. Such a prayer is uttered by messengers of God when they totally lose hope that their addressees will accept faith. Thus this is not merely a prayer; it is a declaration of God's verdict.

[105]. The implication is that both Moses (sws) and Aaron (sws) along with their companions should stay away from these rebellious people. They should not let any emotions of sympathy arise in them on what is going to happen to these people lest any word of recommendation comes out of their mouths. This warning apparently seems to be sounded to Moses (sws) and Aaron (sws); however, deliberation shows that it is directed to those rebellious people who had become worthy of punishment.

[106]. This act of the Pharaoh was an act of arrogance and mischief in every sense but here the arrogance and mischief referred to is the one he showed when he followed the Israelites after he had given them permission to go.

[107]. It is not necessary that these words were uttered. In all probability they portray the situation.

[108]. The words of God became true word for word and the corpse of the Pharaoh was not accepted by the sea after he had drowned in it. It was expelled by it as an exemplary sign of God's scourge. Later the corpse was spotted by people and they saw with their very eyes the fate of those who show rebelliousness against God. On the western coast of the Sinai desert the sites of the "Mount of the Pharaoh" and the "Bath of the Pharaoh" are memorials of this incident. Even today people living in the area which is a few kilometers up north of Abu Zanimah point out the place where the corpse was found. In current times, among the mummified bodies discovered in Egypt it is generally believed that one of them is that of the Merneptah Pharaoh. This dead body is preserved in a museum in Cairo and invites every eye to learn a lesson from it.

… The experts of archeology may differ about the corpse whether it is of the same Pharaoh or some other one yet this statement of the Qur'an about the corpse is much more trustworthy than their conjectures. In this way, God made his dead body an exemplary sign for the Pharaohs of today but this needs eyes for observation and there is nothing more rare in this world than eyes which have insight. (Amin Ahsan Islahi,Tadabbur-i Qur'an, vol. 4, 84)

[109]. Ie., they differed after the truth had become fully evident. Obviously, the reason for this could only have been prejudice and communal bias. Thus, now all its responsibility rests with them.

[110]. This is a very stern warning. The implication is that today they can justify every misappropriation and every effort of hiding the truth but when the Day of Judgement comes all facts shall be unveiled and they will be fully exposed. At that time, they will have nothing to say.

[111]. This apparently is addressed to the Prophet (sws). However, it is actually directed towards people who were doubting his call. The implication is that whatever has been revealed is so manifest a truth that no upright person should have any hesitancy about it.

[112]. The actual words is يَقْرَءُوْنَ. It is used in its complete meaning. Ie., they are reading the Book the way it should be read. It was such people among the People of the Book from whom corroboration and validation could be expected.

[113]. Ie., the word that people who are not sincere seekers of the truth and seal their hearts through stubbornness and obduracy are never blessed with the urge to accept faith. This established practice of God regarding providing guidance has been discussed many times before.

[114]. This verse is meant to urge the Quraysh as well as to warn them to accept faith: they still have a chance to accept faith like the nation of Jonah (sws) and save themselves from the punishment that is hovering over them as a result of being left with no excuse to deny the truth that has been conclusively delivered to them. Deliberation shows that this verse also assures the Prophet (sws) that if his nation is not accepting his call, then this is nothing new; nations of all messengers who preceded him also were led to profess faith once they saw divine punishment descending over them. There is no exception in this matter except the nation of Jonah (sws). It was the only nation which paid heed before the punishment could visit them. Thus the Almighty blessed them with the urge to accept faith and they were saved from the punishment.

Jonah lived around 860-784 BC. He was sent to Iraq for the guidance of the Assyrians. Nineveh was their capital and at that time occupied an area of about 60 square kilometers. The incident of his nation accepting faith is recorded in the Book of Jonah in the following words:

Jonah obeyed the word of the Lordand went to Nineveh. Now Nineveh was a very large city; it took three days to go through it.Jonah began by going a day's journey into the city, proclaiming, "Forty more days and Nineveh will be overthrown." The Ninevites believed God. A fast was proclaimed, and all of them, from the greatest to the least, put on sackcloth. When Jonah's warning reached the king of Nineveh, he rose from his throne, took off his royal robes, covered himself with sackcloth and sat down in the dust.This is the proclamation he issued in Nineveh: "By the decree of the king and his nobles: Do not let people or animals, herds or flocks, taste anything; do not let them eat or drink. But let people and animals be covered with sackcloth. Let everyone call urgently on God. Let them give up their evil ways and their violence. Who knows? God may yet relent and with compassion turn from his fierce anger so that we will not perish." When God saw what they did and how they turned from their evil ways, He relented and did not bring on them the destruction He had threatened. (3:3-10)

[115]. The implication is that when God has not liked compulsion in this matter, the Prophet (sws) should also not express worry on it. Had God willed that every person on earth should be a believer, He would have created people in such a way that they would have always remained obedient to Him the way trees and stones are. However, He did not do so. About human beings, His scheme is that they should choose between belief and disbelief with freedom. The eternal favours of Paradise are a reward of this belief. The Prophet (sws) has fulfilled his obligation. God has not asked him to forcibly bring people to the right path.

[116]. The actual verb is: يُؤْمِنُوْنَ. It is evident from the style of this verse that here it expresses intention.

[117]. Ie., in the matter of the Prophet (sws) the Almighty will deal in the same way as He does with the disbelievers once the truth is conclusively conveyed to them.

[118]. This is a declaration of acquittal which is made by every messenger after he conclusively communicates the truth to his nation and before punishment descends on it.

[119]. This is a reference to the same judgement which is mentioned in verse 47 and then in verse 103.


Articles by this author

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Surah al-Hajj (1/2)

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Surah al-Anfal (1-30)

Surah al-A’raf (184-205)

Surah al-A’raf (163-183)

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Surah al-A’raf (152-162)

Surah al-A‘raf (123-153)

Surah al-A‘raf (80-122)

Surah al-A‘raf (57-79)

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Surah An‘am (25-45)

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Surahs Tin – ‘Alaq

State and Government

Surahs Duha-Alam Nashrah

Surahs Shams-Layl

Islam and the State: A Counter Narrative

Surahs Fajr-Balad

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Variant Readings

Surahs Mutaffifin - Inshiqaq

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Theory of Evolution (2)

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Dealings and Practices of God

Is Democracy Compatible with Islam?

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Sūrahs Muzzammil and Muddaththir

Downfall of the Muslims

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Your Questions Answered

Surahs Nuh and Jinn

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An Interview with the Indian Media

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Roles and Responsibilities of Muslims in the West

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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

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