S46. SURAH AL-AHQAF

NAME: There is a mention of an abode ‘Al- Ahqaf’ of the nation of Aad in a sandy land near Yemen in Ayah 21. This has given the Surah its name.
TIME OF REVELATION : It is a Makkan Surah and it can be presumed from its topics that it might have been revealed in the midst of that period. Some commentators have opined that this Surah was revealed at the time of the Holy Prophet’s return from Taaif. But in this Surah we do not find any mention of how the Holy Prophet’s invitation to truth was made a subject of mockery and the way the event of jinns hearing Quran near Nakhla, it will, God willing, be explained while discussing Ayah29.
CENTRAL THEME : To warn the people that the denial of monotheism, prophethood and the Hereafter is the denial of that true purpose for which this universe has been created.
ORDER OF THE VERSES: In Ayah 1 to 12 it has been claimed that the Quran is the Word of Allah and the unreasonableness of polytheism explained. Doubts regarding prophethood have also been removed. Ayah 13 to 16 bear good tidings and comfort for the men of Faith. In Ayah 17 to 20 the disbelievers have been warned of their adverse end. In Ayah 21 to 28 moral lesson has been provided citing the bad end of the nation of Aad. In Ayah 29 to 32 the event of jinns listening to Quran and accepting the Faith has been narrated. Ayah 33 and 34 remove doubt about the life after death and also warn people of the punishment in Hell. In Ayah 35 there is advice to the Holy Prophet to have patience and also a word of comfort for him

46. SURAH AL-AHQAF Ayah : 35

In the name of Allah, Most Gracious, Most Merciful

1. Haa. Meem.1

2. This Book has been revealed from Allah, the Mighty, the Wise.2

3. We have created the skies and the earth and what is between them with (purposeful) truth,3 and only for a term appointed.4 But these disbelievers turn away from what5 they are being warned.

4. Say: Have you thought over whom you invoke besides Allah? Show, which thing of the earth they have created. Or have they any share in the creation of the skies? Bring me a Book revealed before this, or some vestige of knowledge (in support of what you say), if you are truthful.6

5. And who is further astray than those who, invoke besides Allah those who are unable to answer them till the Day of Resurrection, and are unaware of their invocation.7

6. And when mankind will be gathered, they will be their enemies and will disown their worship.8

7. When our clear Ayaat are recited to them these disbelievers say, about the Truth which has come to them, that this is obvious magic.9

1. For the explanation of these letters please see Surah Momin, Note 1. In Ayah 2 of this Surah there is a mention of Allah’s being Wise. These letters point towards that attribute of Allah.

2. For explanation, please see Surah Jathiyah, Note 2.

3. For explanation please see Surah An’aam, Note 124 and Surah Yunus, Note 15.

4. For explanation, please see Surah Room, Note 14.

5. That is: From the Day of Resurrection and the Reward and Punishment of the Hereafter.

6. Worthy of worship can only be He who is the Creator. The polytheists should show what has been created by those whom they worship. Have they any share in the creation of this universe? If not, then how they became gods? And if anybody claims that something has been created by some ones other than Allah and hence they are partners of Allah then how did they come to know it? The only source of knowing it can be Allah’s Book or the Prophetic Guidance, which should have been recorded in such a way that it may attain the degree of knowledge and certainty. Now if such proof is not available either in any Divine Book revealed before the Quran nor in any Guidance recorded in the sayings of prophet Ibrahim or Prophet Ismail, then what is the basis of such a big claim? It must be kept in mind that this challenge of the Quran is regarding only those books which are divine and whose revelation to the prophets is a historical fact. Although many unauthorized changes have been made in the Torah, Psalms and the Bible, yet there are some parts of the Divine Word in them. Nowhere in these books it is mentioned that some one else besides God has created something, or that there are more than one God or that man should worship also some being other than one God. As for those books which have been declared by various religious groups as the holy books of their religion, there is no historical proof of their being divine scriptures, nor do these books claim to be the words of God, nor do their topics testify that they are words of God. Therefore, if in these books a concept of various gods and goddesses (Devi Devtas) is found, it is neither a proof nor an acceptable argument, but it is a false belief of their compilers, which they have presented as the holy books of their religion. This is a false imputation and calumny against Allah, and not the statement of Allah. Similarly, in the matter concerning belief, only those traditions attributed to the prophets will be admitted as proof and as acceptable argument which have the position of being knowledge and certainty. For example the construction of Baitullah (House of Allah) by Prophet Ibrahim and the starting of the custom of Hajj pilgrimage so that the marks of monotheism may remain prominent in every age. That is why Quran has put the condition of “Min Ilmin” with “Atharatin” thereby meaning that only those things whose being related to the Prophets have attained the degree of knowledge and certitude.

7. The word “man” (whom) is used in this Ayah which, in Arabic language, is used to indicate creatures with intellect. Hence they can mean only angels, jinns, prophets and pious persons. Quran makes it clear that to invoke them for meeting needs, for easing out of difficulties and for help is grave straying and a totally meaningless thing. There is no ground for invoking them nor are they able to hear anybody’s call. Inspite of this explanation of Quran a large number of Muslims is involved in this straying. They invoke saints and peers for help and think that despite being burried in graves they hear our call, where as they remain totally unaware of their calling. This belief itself is corrupt that those who are burried in graves hear the call of the invoker. When, during their lives, they could not hear the voice of one who called them from a distance, then wherefrom did they get the power or establishing contact with those who are living in the world while they themselves are in the other world of Barzakh and of hearing the call of everyone of their followers living any corner of the world? This is a totally absurd thing. But the “ignorant Maulavis” have made such absurd things Islamic belief. They interpret these Ayat saying that they are concerning idolaters. As a result of this wrong interpretation a large number of Muslims are entangled in polytheism. Had they studied Quran with a pure mind they would have received Guidance.

8. It means: do not think that those whom you are invoking for the fulfillment of your desires, by showing excessive devotion, will, on the Day of Reckoning, be pleased with you. No. They will become your enemies saying why did you behave with them in a way which befits only Allah. They will deny your calling, which is a kind of worship, and will say, ‘we were not aware of it’.

9. Seeing the effects of the Divine Word they term it as magic.
Though before this the Book of Moses has arrived as a guide and a mercy. And this Book confirms it in the Arabic language so that it may warn the wrongdoers and it is a glad tiding for the righteous. Those who said: Allah is our Lord and then remained firm thereon there is no fear for them and neither will they grieve.(Al-Quran)

8. Do these people say that this man has invented it? Say: “If I have invented it, then you will not at all be able to protect me from Allah. He knows well what you say about it. He suffices for a witness between me and you. He is Oft- Forgiving, Most Merciful.10

9. Say: I am not a new thing among the Messengers11 and I do not know what will be done with me or with you.12 I only follow what is revealed to me, and I am but an open and clear warner.13

10. Say: Have you thought this also that if this is from Allah and you rejected it, whereas a witness from Bani Israil to the like there of believed in it and you became proud 14 (what a big crime will it be?). Allah does not guide such wrongdoing people.

11. The disbelievers say regarding the believers that if this (Quran) were a good thing, then these people would not have attained it first, before us.15 And since they have not obtained Guidance from it, they will say this is an old falsehood. 16

12. Though before this the Book of Moses has arrived as a guide and a mercy.17 And this Book confirms it 18 in the Arabic language so that it may warn the wrongdoers 19 and it is a glad tiding for the righteous.

13. Those who said: Allah is our Lord and then remained firm thereon there is no fear for them and neither will they grieve.20

10. That is: He is giving you a chance to repent and to reform your behaviour and thus be worthy of His Mercy and Pardon.

11. That is: Man’s history is not without Divine messengers, and therefore there is no reason that my claim of being a messenger should startle them that a novel or unique thing is being presented to them. When history is a witness to the arrival of prophets previously too, then my prophethood is, by no means, a novel thing. Hence you should think seriously whether this claim of mine is merely a hollow claim or it is a fact which is proved by undeniable arguments.

12. I do not know that, as a messenger, through what stages I will have to pass. I also do not know when and what decision will be taken about you. That is: will you be granted the wisdom to repent or you too will be destroyed as the people before you were destroyed. I do not possess detailed knowledge of such matters. Of course, I believe in whatever I get by way of revelation. This Ayah makes it clear that the Holy Prophet knew about future happenings only to the extent the revelation revealed. It is only Allah who has the knowledge of the unseen. Explaining this Ayah, Allamah Aaloosi writes: “I do not consider good the saying of a person who says that the Prophet had the knowledge of the unseen. It would, instead be better to say that’ Almighty Allah had intimated him about the knowledge of the unseen and He had granted him this knowledge’. (Roohul Ma’ani,Vol.26,P.10.)

13. Meaning: Henceforth it is your responsibility to accept Faith. It is not my responsibility to compel you to become believer per force.

14. A witness from Bani Israil means a man from Bani Israil who had the knowledge of Torah and who had accepted Faith at the time of the revelation of these Ayah. Thereafter a few more persons from the People of the Book living in Makkah also accepted Faith as mentioned in Surah Bani Israil: “Verily, those who were given knowledge before it, prostrate themselves upon their faces when it is read to them saying: Immaculate is our Lord! The promise of our Lord was bound to be fulfilled’. (Surah Bani Israil, 107,108) In this Ayah of Surah Bani Israil no special person is meant, similarly in this Ayah also no specific person is in view, but it refers to a person who had the knowledge of the Torah and who had embraced Islam and had believed in Quran. Allamah Ibne Katheer also has interpreted this Ayah in the same way. Those commentators who have taken this Ayah to refer to the Jew scholar Abdullah bin Salam of Madina have declared this Ayah to have been revealed in Madinah, although the whole Surah is Makkan. They had to indulge in this formality only because Abdullah bin Salam became Muslim after the Holy Prophet migrated to Madina. Hence he could not be the person meant in this Ayah. The author of “Tadabbur-e-Quran” has said something different and that is by “witness” is meant the Christ (peace be upon him) who had prophecied the coming of Prophet Muhammad (Sallal Lahu Alaihi Wa Sallam) but the words of the Ayah ‘like thereof’ are not in conformity with this statement (of the author of ‘Tadabbur-e- Quran). The purpose of this Ayat is to turn the attention of the deniers of the Quran to this fact that when a person from Bani Israil having the knowledge of a Divine Book became a believer of this Quran giving witness that the teaching of it was similar to the teaching of the Torah, how much irresponsible is it on your part to reject it considering it a strange teaching!

15. These are the words of the leaders of disbelievers and the owners of worldly status. They thought that we possess this pomp and glory only because Allah is pleased with us.
Therefore, had this Quran been revealed by Allah, then, first of all He would have bestowed such a big good (advantage) upon us. But since we did not get such guidance and those people have accepted it who are poor and without access and influence then how could it be a God sent good? It was only due to this wrong mentality of theirs that they remained deprived of Guidance.

16. That is: all the Quranic talks about reward and punishment are totally false and that the history of this falsehood is very old because, the people of the past were also being terrified with such talks.

17. That is: how the thing which is being declared ‘falsehood’ by them can be false when it has been guiding people correctly. Accordingly people have been guided by the Torah and Allah’s mercy has sheltered them.

18. Basically Quran presents the same teaching as the Torah. This is not such a book which is teaching something new.

19. By ‘wrong doers’ is meant those people who are doing wrong to their own selves by indulging in a sin like polytheism.

20. For explanation please see Surah Haa Meem Sajdah, Notes 44,45
We have commended unto man kindness to his parents. His mother bore him in pain and gave birth to him in pain. The bearing of him and the weaning of him is thirty months. Till when he attains the prime of life and reaches the age of forty he prayed: O my Lord! Grant me that I may give thanks for the favour which you have bestowed upon me and upon my parents and I may do right acceptable to you. And be gracious to me in my issue. I have turned to You and I am of the Muslimeen (Your obedient

14. These are the people of the Garden where they will dwell for ever. This will be the Reward for their deeds.21

15. We have commended unto man kindness to his parents.22 His mother bore him in pain and gave birth to him in pain.23 The bearing of him and the weaning of him is thirty months.24 Till when he attains the prime of life and reaches the age of forty 25 he prayed: O my Lord! Grant me that I may give thanks for the favour which you have bestowed upon me and upon my parents and I may do right acceptable to you. And be gracious to me in my issue. I have turned to You and I am of the Muslimeen (Your obedient). 26

16. We shall accept the best deeds of such people 27 and overlook their evil deeds. They shall be among the companions of the Garden. True promise which was made to them.

17. And he who says to his parents: Fie on you! Do you threaten me that I shall he brought forth again (from the grave) whereas several generations have passed before me.28 And both of them seek Allah’s help and say to him: Woe to you ! Believe. The promise of Allah is true. But he says that these are fables of the ancient people.29

18. Such are the people against whom is proved the dictum of Allah (His sentence) among the previous generations of jinns and men.30 Certainly they will he the losers.

19. And for each there will be ranks according to his deeds.31 And that He may pay them fully for their deeds. And no injustice will be done to them.

21. That is: Jannat (Paradise) is not a thing which can be gained without paying any price. It will be given as a reward for deeds. Hence whoever desires to get the Garden should show his being worthy of it in his practical life.

22. Parents’ right is the biggest of all rights to which Allah’s slaves are entitled. Hence Allah has very forcefully enjoined upon giving good treatment to parents. Good treatment includes giving respect and honour to them, serving them, helping them, efforts to please them, making sacrifice for them and praying to Allah for their wellbeing This is the demand of man’s natural relation with them. Therefore Shariat has attached great importance to it, and has termed it a very big virtue. But the western society which has become empty of morality does not recognize this right of parents. There children remain totally careless about their parents needs and feelings and do not feel any responsibility concerning them. How can those who do not recognized the rights of Allah recognize the rights of His slaves! For further clarification please see Surah Luqmaan, Note 17, 20 and 21 Surah Bani Israil Note 28 .

23. It is on the basis of this that, compared to father, the mother is more entitled to polite behavior. This point of the Ayah has been explicitly described by the Holy Prophet. The tradition goes: “ A man came before the Holy Prophet and said: Who is most entitled to my courtesy? The Prophet replied: Your mother.He asked: who after that? Replied:Your mother. He again inquired: who thereafter? Answered: Your mother. He again asked Thereafter?“Your father” came the reply of the Holy Prophet”. (Bukhari ‘Kitabul Adab’)

24. In this Ayah the duration of bearing and weaning is jointly shown thirty months whereas the period of weaning is mentioned as two years. “ And his weaning is in two years”. Moreover, in Surah Baqarah the weaning period is mentioned full two years (Surah Baqarah Ayat: 233). Therefore the religious jurisprudents (Fuqahaa) have, from this Ayat of Surah Ahqaaf, derived that the minimum period of pregnancy is six months. It means that if a child is born six months after Nikah (marriage) it will be regarded as a lawful offspring.

25. Man arrives at the age of discretion when he becomes a youth and his mind becomes ripe when he is forty.

26. This Ayah describes the character of a man who fears Allah and apprehends his responsibility to Allah. As soon as he arrives at the age of discretion he remembers Allah’s beneficence, especially His favour that He granted offspring to his parents and enabled them to nourish him. When he reaches the age of forty years this feeling becomes stronger and he prays for the grant of being thankful and virtuous. He also prays that his children too be virtuous. It has become clear that a virtuous man likes to see his children too virtuous. Such a man will inevitably give religious education and training to his children and rear them appropriately. In this Ayat the words “I may do right acceptable to You” indicate that only that deed is credible which is done with the pure intention of pleasing Allah and which does not have even an iota of show or pretence.

27. Since the good deeds of such persons are not only good in themselves but have also been done with a good intention and in proper spirit they are the best deeds in the sight of Allah and they will be acceptable to Him.

28. Those people who have died will not return alive.

29. This is the character of that fellow who denies Hereafter. When his parents tell him to accept Faith he says that the second life is a mere fable. Instead of accepting the advice of his parents he behaves arrogantly with them. This Ayat clearly indicates the circumstances prevailing at the time of its revelation. Both the characters described in this Ayat had then come forth to surface prominently.

30. The people of such character are worthy of punishment. They are among that group of men and jinn which has been worthy of punishment in the past.

31. The rank of a person in paradise will be in accordance with his virtuousness. Similarly the place of a sinner in Hell too will be in accordance with his evils. If man wants a high rank in Heaven he should do good deeds of high standard.

20. And on the Day when those who disbelieve shall be placed before the Fire (it will be said to them) you obtained your good things in the life of the world and you took pleasure from them.32 So this Day you will be awarded the punishment of ignominy because you were arrogant on earth without just cause and because you disobeyed.33

21. Remember the brother of Aad 34 when he warned his people in the sand hills (Ahqaf)35-----and the warners came and passed away before and after him36 -- saying: Worship none but Allah. I fear for you the torment of a terrific day.37

22. They said: Have you come to turn us away from our gods?38 Then bring upon us that punishment with which you are threatening us, if you are telling the truth.

23. He said: its knowledge is only with Allah. I am conveying you the Message with which I have been sent. But I see that you are a people in ignorance.

24. Then when they saw it 39 in the form of a cloud coming toward their valleys, they said: here is a cloud which will shower rain upon us. No, but it is the thing for which you were making haste. It is a wind (storm) containing painful torment.40

25. It will destroy every thing by the commandment of its Lord. Then their condition became such that nothing could be seen except their dwellings.41 Thus do we punish the sinners.42

32. That is: You were so much involved in the worldly comforts bestowed upon you by Allah that you forgot both Allah and the Hereafter. The worldly favours are meant to make man thankful to his Lord. They should be so used that man may get its better exchange in the other life, and not be a mere hoarder and a materialist.

33. Arrogance indicates the pride in one’s heart and ‘Fisq’ (disobedience) indicates evil deeds.

34. That is prophet Hood (Alaihis Salaam) who was a member of the people of Aad and was sent as a Messenger for them, and whose life story has been described in Surah Hood.

35. Ahqaaf means hillocks of sand. Here it means that area which is situated near Hadarmaut in the east of Yemen. The people of Aad were living here before the time of Prophet Ibrahim (Alaihis Salaam). It was a very civilised region of that time. But now it is a desolate sandy land where huge sand hills have made it very difficult for one to travel. In geography this region is called ‘Rubul Khaali’ (Please see picture in the commentary on Surah Fajr Page No. 992).

36. Meaning: Prophet Hood was not a new Messenger. Prophets had come before him and also after him.

37. It means the day of descent of Divine punishment which will cause terrible destruction.

38. It was an idol-worshipping community which was not prepared to leave aside their idols and to accept ONLY ONE GOD as worthy of worship.

39. That is the divine punishment.

40. They had become joyful on seeing the cloud hoping it will rain and will give them peace.But Prophet Hood (Peace Be Upon Him) as it is obvious from the context-—warned them that it was not a blessing but a trouble for them, and it was a punishment for them which was hovering over their heads.

41. That is: stormy winds destroyed them so totally that they were completely wiped out from the surface of the earth and their pompous civilization too was ruined.

42. That is: The punishment which descended on the people of Hood is an example of the form in which Almighty Allah awards punishment in this world.

26. We had given them that power which is not given to you.43 We had endowed them with ears, eyes and hearts. But their ears and eyes and hearts did not avail them since they were denying the signs of Allah 44 and they were encircled by the thing they used to mock at.45

27. We have destroyed populations round about you.46 We had shown Our Signs in various ways so that they might turn.

28. Then why did those whom they had deified beside Allah as a means of approach (unto Allah) help them?47 But all of them left them in the lurch. This was their lie and fabricated things.

29. And when We turned toward you a group of the Jinns 48 so that they may hear the Quran49 and when they reached there they said (to each other): keep quiet (and listen). When its recitation ended they returned to their community as warners.

30. They said: O our people! We have heard a Book which has been revealed after Moosa50, confirming what came before it 51, it guides to the Truth and to the straight path.52

31. O our people! Respond to Allah’s summoner 53 and believe in him.54 He will forgive your sins” and will spare you from a painful punishment.56

32. And whoever will not respond Allah’s summoner he has no power on the earth to escape from the control of Allah 57 neither will he have any protector beside Allah. These are in error manifest.58

43. This is an address to the Quresh.

44. This makes it clear that the faculties of ear, eye and heart/mind can prove useful only when they are utilized to see the signs of Allah, to read and listen to his revelations. Thereafter they should accept the truth which becomes clear before them.

45. That is: by the Divine punishment of which they were making a mockery.

46. Meaning the habitations of Aad, Thamood, Madyan etc. which were situated in the Arab region.

47. That is: why those ‘gods’ of them, about whom they believed that they were the medium of approaching Allah did not come to help them when Allah’s punishment descended upon them? The fact that these ‘deities’ could not save their worshippers from the clutches of Allah’s punishment proves that there is none except Allah who is redresser of grievances (Ghaus), remover of difficulties and helper and protector and there is none save Him who is worthy of worship. It is sheer deviation and a lie against Allah, to think that some one is a medium of access to Allah and then to deal with him or her in a way which be fits only Allah.

48. Jinn (genii) which is the creation of Allah is invisible to us. Divine Revelation has informed us of it. Please see Surah Hijr, Note 25.

49. Almighty Allah caused a folk of the Jinns to be attentive to the prophet so that they may hear Quran from his mouth. When they heard it they found no difficulty in understanding that it was Divine Revelation. So they were instantly convinced of it and they accepted Faith. Not only did they become believers but they returned to their people as propagators of Islam. They warned their folk. The aim of describing this event here is to show that Quran’s being the Divine Word is a clear fact. Neither a rightminded man nor a right-minded jinn experiences any difficulty in recognizing it. This is a miraculous quality of the Quran. The event of the jinns’ hearing of and believing in the Quran has been described in Surah Jinn too. But in these Ayaat of Surah Ahqaaf it is also mentioned that they had become summoner of Faith and they warned their folk. It appears that these were two separate events. The happening mentioned in Surah Jinn seems to have occurred in the primary stage of the Meccan period, and that the event mentioned in Surah Ahqaaf is a later one, that is, it happened in the middle of the Makkan period. Commentators have mostly relied on the narration of Ibne Hishaam according to which this event took place at a place called Nakhla when the Holy Prophet returned from his journey to Taaif. But the narratives of Bukhari and Muslim connect this event with the revelation of Surah Jinn. It seems to be correct. (Please see Bukhari. Kitabut Tafseer, Tafseere Sura-e- Jinn and Muslim. Kitaabus Salaat, Baabul Jahr bil Quraan fis - Subh…………) Therefore it does not seem to be correct to think that the event described in Surah Ahqaaf is the Nakhlaa event. It must have occurred some where else. It may be kept in mind that the Quran has nowhere specified that the Prophet had seen the Jinns and had a face to face talk with them. Rather it clarifies that he was informed of their hearing the Quran through the revelation. The same thing has been mentioned in the traditions of Bukhari and Muslim relating to the revelation of Surah Jinn. For further clarification see Surah Anaam, Note: 241.

50. The Jinns mentioned Prophet Moosa because he was given a comprehensive Book Torah. Zaboor (Psalms) and Injeel (Gospels) were revealed to renew the Original Book and also because Prophet Sulaiman was from the sect of prophet Moosa and the Jinns were made subordinate to Prophet Sulaiman.

51. That is: it testifies that Torah was Allah’s Book Quran’s teaching was the same as that of the Torah.

52. That is: it presents the true belief and shows the path which leads to Allah.

53. Means Allah’s Messenger. Responding to him also includes having Faith in Quran.

54. Have Faith in the Prophet.

55. Jinns also commit sins as men do. Similarly just as man’s earlier sins are pardoned on his accepting the Faith, same is the case with the Jinns. This makes it clear that Jinns too are made responsible for believing in Divine Messengers and Divine Books and for worshipping ONLY ONE ALLAH and doing good deeds. This world is a place of examination for both men and jinns. Of course man has been made the ruler of the earth, not the jinn. Hence the fields of their work are different. Hence, maybe they (jinns) do not require a detailed shariat (code of conduct) and following the general formulaized of Faith may suffice for them, for example, belief, morals, commanding good and prohibiting evil etc. Since the affair of jinn belongs to the unseen realm we must remain content with whatever knowledge may be available from the Quran and true traditions. We should not delve deeper.

56. Delivery from Divine punishment is in itself a great success. As for the Jannah (paradise), both men and jinn are addressed in Surah Rahmaan : “For him who fears the standing before his Lord there are two Gardens.” (Rahmaan : 46) Righteous jinns too will, like the virtuous men, get the Jannat and both will enjoy luxuries according to their respective nature, therein.

57. The original dwelling place of the jinns is the earth. Therefore it is said: “He has no power in the earth to escape from the control of Allah.”

58. Narration of the Jinns ends here.
Have they not thought that Allah who created the heavens and the earth and Who was not wearied by their creation is Able to give life to the dead. why not? He has power over all things. (Al-Quran

33. Have they not thought that Allah who created the heavens and the earth and Who was not wearied by their creation is Able to give life to the dead. why not? He has power over all things.

34. And on the Day59 when the disbelievers will be placed before Fire. (They will be asked): Is this not real?60 They will say: Yes, by our Lord. He will say: Then taste the punishment for that you disbelieved.

35. Then (O Messenger!) have patience as did apostles having courageous resolve and be in no haste about them.61 On the Day when these people will see that which they are promised it will seem to them as if (in the world) they had not tarried for more than an hour in a single day.62 This is the Message. Then who except the disobedient people will be destroyed?63

59. Meaning on the Day of Resurrection.

60. You were denying the punishment of Hell Now is it not before your as a reality?

61. This is both a consolation and an instruction to the prophet and, through him, to those who invite others to Faith, that when you have presented the Message correctly and still the deniers continue to oppose you and to use painful language for you, then be pa tient a nd d o not beseech a ha sty punishment for them.

62. For Explanation see Surah Yunus Note:74 and Surah Nazi’aat, Note:32

63. That is : this is the Divine Massage which His Prophet has presented to you. Now only those will be doomed who will remain disobedient. Those who respond positively will definitely be saved from destruction.