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Introduction to Tafheem | Glossary | Verbs
Tafsirs: Maarif | Dawat | Ishraq | Clear

 Surah Yunus 10:1-92 [1/11]
  
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Verse Summary -------------------------------------------------------------------------------------
الٓر‌ۚAlif Lam Ra.
تِلْكَThese
ءَايَـٰتُ(are the) verses
ٱلْكِتَـٰبِ(of) the Book
ٱلْحَكِيمِthe wise.
﴿١﴾
أَكَانَIs it
لِلنَّاسِfor the mankind
عَجَبًاa wonder
أَنْthat
أَوْحَيْنَآWe revealed
إِلَىٰto
رَجُلٍa man
مِّنْهُمْfrom (among) them
أَنْthat,
أَنذِرِ"Warn
ٱلنَّاسَthe mankind
وَبَشِّرِand give glad tidings
ٱلَّذِينَ(to) those who
ءَامَنُوٓاْbelieve
أَنَّthat
لَهُمْfor them
قَدَمَ صِدْقٍ(will be) a respectable position
عِندَnear
رَبِّهِمْ‌ۗtheir Lord?"
قَالَSaid
ٱلْكَـٰفِرُونَthe disbelievers,
إِنَّ"Indeed,
هَـٰذَاthis
لَسَـٰحِرٌ(is) surely a magician
مُّبِينٌobvious."
﴿٢﴾
إِنَّIndeed,
رَبَّكُمُyour Lord
ٱللَّهُ(is) Allah
ٱلَّذِىthe One Who
خَلَقَcreated
ٱلسَّمَـٰوَٲتِthe heavens
وَٱلْأَرْضَand the earth
فِىin
سِتَّةِsix
أَيَّامٍperiods,
ثُمَّthen
ٱسْتَوَىٰHe established
عَلَىon
ٱلْعَرْشِ‌ۖthe Throne,
يُدَبِّرُdisposing
ٱلْأَمْرَ‌ۖthe affairs.
مَاNot
مِن شَفِيعٍ(is) any intercessor
إِلَّاexcept
مِنۢ بَعْدِafter
إِذْنِهِۦ‌ۚHis permission.
ذَٲلِكُمُThat
ٱللَّهُ(is) Allah,
رَبُّكُمْyour Lord,
فَٱعْبُدُوهُ‌ۚso worship Him.
أَفَلَاThen will not
تَذَكَّرُونَyou remember?
﴿٣﴾
إِلَيْهِTo Him,
مَرْجِعُكُمْ(will be) your return
جَمِيعًا‌ۖ[all].
وَعْدَPromise
ٱللَّهِ(of) Allah
حَقًّا‌ۚ(is) true.
إِنَّهُۥIndeed, He
يَبْدَؤُاْoriginates
ٱلْخَلْقَthe creation,
ثُمَّthen
يُعِيدُهُۥHe repeats it,
لِيَجْزِىَthat He may reward
ٱلَّذِينَthose who
ءَامَنُواْbelieved
وَعَمِلُواْand did
ٱلصَّـٰلِحَـٰتِthe good deeds,
بِٱلْقِسْطِ‌ۚin justice.
وَٱلَّذِينَBut those who
كَفَرُواْdisbelieved,
لَهُمْfor them
شَرَابٌ(will be) a drink
مِّنْof
حَمِيمٍboiling fluids
وَعَذَابٌand a punishment
أَلِيمُۢpainful,
بِمَاbecause
كَانُواْthey used (to)
يَكْفُرُونَdisbelieve.
﴿٤﴾
هُوَHe
ٱلَّذِى(is) the One Who
جَعَلَmade
ٱلشَّمْسَthe sun
ضِيَآءًa shining light,
وَٱلْقَمَرَand the moon
نُورًاa reflected light
وَقَدَّرَهُۥand determined for it
مَنَازِلَphases,
لِتَعْلَمُواْthat you may know
عَدَدَ(the) number
ٱلسِّنِينَ(of) the years
وَٱلْحِسَابَ‌ۚand the count (of time).
مَاNot
خَلَقَcreated
ٱللَّهُAllah
ذَٲلِكَthat
إِلَّاexcept
بِٱلْحَقِّ‌ۚin truth.
يُفَصِّلُHe explains
ٱلْأَيَـٰتِthe Signs
لِقَوْمٍfor a people
يَعْلَمُونَ(who) know.
﴿٥﴾
إِنَّIndeed,
فِىin
ٱخْتِلَـٰفِ(the) alternation
ٱلَّيْلِ(of) the night
وَٱلنَّهَارِand the day
وَمَاand what
خَلَقَ ٱللَّهُAllah has created
فِىin
ٱلسَّمَـٰوَٲتِthe heavens,
وَٱلْأَرْضِand the earth
لَأَيَـٰتٍ(are) Signs
لِّقَوْمٍfor a people
يَتَّقُونَwho are God conscious.
﴿٦﴾
إِنَّIndeed,
ٱلَّذِينَthose who
لَا(do) not
يَرْجُونَexpect
لِقَآءَنَاthe meeting with Us
وَرَضُواْand are pleased
بِٱلْحَيَوٲةِwith the life
ٱلدُّنْيَا(of) the world,
وَٱطْمَأَنُّواْand feel satisfied
بِهَاwith it
وَٱلَّذِينَand those -
هُمْthey
عَنْ(are) of
ءَايَـٰتِنَاOur Signs,
غَـٰفِلُونَheedless.
﴿٧﴾
أُوْلَـٰٓئِكَThose -
مَأْوَٮٰهُمُtheir abode
ٱلنَّارُ(will be) the Fire,
بِمَاfor what
كَانُواْthey used (to)
يَكْسِبُونَearn.
﴿٨﴾
إِنَّIndeed,
ٱلَّذِينَthose who
ءَامَنُواْbelieved
وَعَمِلُواْand did
ٱلصَّـٰلِحَـٰتِgood deeds,
يَهْدِيهِمْ(will) guide them
رَبُّهُمtheir Lord,
بِإِيمَـٰنِهِمْ‌ۖby their faith.
تَجْرِىWill flow
مِنfrom
تَحْتِهِمُunderneath them
ٱلْأَنْهَـٰرُthe rivers,
فِىin
جَنَّـٰتِGardens
ٱلنَّعِيمِ(of) Delight.
﴿٩﴾
دَعْوَٮٰهُمْTheir prayer
فِيهَاtherein
سُبْحَـٰنَكَ(will be), "Glory be to You,
ٱللَّهُمَّO Allah!"
وَتَحِيَّتُهُمْAnd their greeting
فِيهَاtherein (will be),
سَلَـٰمٌ‌ۚ"Peace."
وَءَاخِرُAnd the last
دَعْوَٮٰهُمْ(of) their call
أَنِ(will be) [that]
ٱلْحَمْدُ"All the Praise be
لِلَّهِto Allah,
رَبِّLord
ٱلْعَـٰلَمِينَ(of) the worlds."
﴿١٠﴾
۞ وَلَوْAnd if
يُعَجِّلُ ٱللَّهُAllah (was) to hasten
لِلنَّاسِfor the mankind
ٱلشَّرَّthe evil,
ٱسْتِعْجَالَهُم(as) He hastens for them
بِٱلْخَيْرِthe good,
لَقُضِىَsurely, would have been decreed
إِلَيْهِمْfor them
أَجَلُهُمْ‌ۖtheir term.
فَنَذَرُBut We leave
ٱلَّذِينَthose who
لَا(do) not
يَرْجُونَexpect
لِقَآءَنَاthe meeting with Us,
فِىin
طُغْيَـٰنِهِمْtheir transgression,
يَعْمَهُونَwandering blindly.
﴿١١﴾
وَإِذَاAnd when
مَسَّtouches
ٱلْإِنسَـٰنَthe man
ٱلضُّرُّthe affliction
دَعَانَاhe calls Us,
لِجَنۢبِهِۦٓ(lying) on his side
أَوْor
قَاعِدًاsitting
أَوْor
قَآئِمًاstanding.
فَلَمَّاBut when
كَشَفْنَاWe remove
عَنْهُfrom him
ضُرَّهُۥhis affliction
مَرَّhe passes on
كَأَنas if he
لَّمْ(had) not
يَدْعُنَآcalled Us
إِلَىٰfor
ضُرٍّ(the) affliction
مَّسَّهُۥ‌ۚ(that) touched him.
كَذَٲلِكَThus
زُيِّنَ(it) is made fair seeming
لِلْمُسْرِفِينَto the extravagant
مَاwhat
كَانُواْthey used (to)
يَعْمَلُونَdo.
﴿١٢﴾
وَلَقَدْAnd verily
أَهْلَكْنَاWe destroyed
ٱلْقُرُونَthe generations
مِن قَبْلِكُمْbefore you
لَمَّاwhen
ظَلَمُواْ‌ۙthey wronged,
وَجَآءَتْهُمْand came to them
رُسُلُهُمtheir Messengers
بِٱلْبَيِّنَـٰتِwith clear proofs,
وَمَاbut not
كَانُواْthey were
لِيُؤْمِنُواْ‌ۚto believe.
كَذَٲلِكَThus
نَجْزِىWe recompense
ٱلْقَوْمَthe people
ٱلْمُجْرِمِينَ(who are) criminals.
﴿١٣﴾
ثُمَّThen
جَعَلْنَـٰكُمْWe made you
خَلَـٰٓئِفَsuccessors
فِىin
ٱلْأَرْضِthe earth
مِنۢ بَعْدِهِمْafter them
لِنَنظُرَso that We may see
كَيْفَhow
تَعْمَلُونَyou do.
﴿١٤﴾
وَإِذَاAnd when
تُتْلَىٰare recited
عَلَيْهِمْto them
ءَايَاتُنَاOur Verses
بَيِّنَـٰتٍ‌ۙ(as) clear proofs
قَالَsaid
ٱلَّذِينَthose who
لَا(do) not
يَرْجُونَhope
لِقَآءَنَا(for the) meeting (with) Us,
ٱئْتِ"Bring us
بِقُرْءَانٍa Quran
غَيْرِother (than)
هَـٰذَآthis
أَوْor
بَدِّلْهُ‌ۚchange it."
قُلْSay,
مَا"Not
يَكُونُ(it) is
لِىٓfor me
أَنْthat
أُبَدِّلَهُۥI change it
مِنof
تِلْقَآىِٕ نَفْسِىٓ‌ۖmy own accord.
إِنْNot
أَتَّبِعُI follow
إِلَّاexcept
مَاwhat
يُوحَىٰٓis revealed
إِلَىَّ‌ۖto me.
إِنِّىٓIndeed, I
أَخَافُ[I] fear
إِنْif
عَصَيْتُI were to disobey
رَبِّىmy Lord,
عَذَابَ(the) punishment
يَوْمٍ عَظِيمٍ(of) a Great Day."
﴿١٥﴾
قُلSay,
لَّوْ"If
شَآءَ ٱللَّهُAllah (had) willed,
مَاnot
تَلَوْتُهُۥI (would) have recited it
عَلَيْكُمْto you,
وَلَآand not
أَدْرَٮٰكُم بِهِۦ‌ۖHe (would) have made it known to you.
فَقَدْVerily,
لَبِثْتُI have stayed
فِيكُمْamong you
عُمُرًاa lifetime
مِّن قَبْلِهِۦٓ‌ۚbefore it.
أَفَلَاThen will not
تَعْقِلُونَyou use reason?"
﴿١٦﴾
فَمَنْSo who
أَظْلَمُ(is) more wrong
مِمَّنِthan he who
ٱفْتَرَىٰinvents
عَلَىagainst
ٱللَّهِAllah
كَذِبًاa lie
أَوْor
كَذَّبَdenies
بِـَٔـايَـٰتِهِۦٓ‌ۚHis Signs?
إِنَّهُۥIndeed,
لَاnot
يُفْلِحُwill succeed
ٱلْمُجْرِمُونَthe criminals.
﴿١٧﴾
وَيَعْبُدُونَAnd they worship
مِن دُونِ ٱللَّهِother than Allah
مَاthat (which)
لَا(does) not
يَضُرُّهُمْharm them
وَلَاand not
يَنفَعُهُمْbenefit them,
وَيَقُولُونَand they say,
هَـٰٓؤُلَآءِ"These
شُفَعَـٰٓؤُنَا(are) our intercessors
عِندَwith
ٱللَّهِ‌ۚAllah."
قُلْSay,
أَتُنَبِّــُٔونَ"Do you inform
ٱللَّهَAllah
بِمَاof what
لَا يَعْلَمُHe does not know
فِىin
ٱلسَّمَـٰوَٲتِthe heavens
وَلَاand not
فِىin
ٱلْأَرْضِ‌ۚthe earth?"
سُبْحَـٰنَهُۥGlorified is He
وَتَعَـٰلَىٰand Exalted
عَمَّاabove what
يُشْرِكُونَthey associate (with Him).
﴿١٨﴾
وَمَاAnd not
كَانَwas
ٱلنَّاسُthe mankind
إِلَّآbut
أُمَّةً وَٲحِدَةًone community,
فَٱخْتَلَفُواْ‌ۚthen they differed.
وَلَوْلَاAnd had (it) not been
كَلِمَةٌa word
سَبَقَتْ(that) preceded
مِنfrom
رَّبِّكَyour Lord,
لَقُضِىَsurely, it (would) have been judged
بَيْنَهُمْbetween them
فِيمَاconcerning what
فِيهِ[therein]
يَخْتَلِفُونَthey differ.
﴿١٩﴾
وَيَقُولُونَAnd they say,
لَوْلَآ"Why not
أُنزِلَis sent down
عَلَيْهِto him
ءَايَةٌa Sign
مِّنfrom
رَّبِّهِۦ‌ۖhis Lord?"
فَقُلْSo say,
إِنَّمَا"Only
ٱلْغَيْبُthe unseen
لِلَّهِ(is) for Allah,
فَٱنتَظِرُوٓاْso wait;
إِنِّىindeed, I am
مَعَكُمwith you
مِّنَamong
ٱلْمُنتَظِرِينَthe ones who wait."
﴿٢٠﴾
وَإِذَآAnd when
أَذَقْنَا ٱلنَّاسَWe let [the] mankind taste
رَحْمَةًmercy
مِّنۢ بَعْدِafter
ضَرَّآءَadversity
مَسَّتْهُمْhas touched them,
إِذَاbehold!
لَهُمThey have
مَّكْرٌa plot
فِىٓagainst
ءَايَاتِنَا‌ۚOur Verses.
قُلِSay,
ٱللَّهُ"Allah
أَسْرَعُ(is) more swift
مَكْرًا‌ۚ(in) planning."
إِنَّIndeed,
رُسُلَنَاOur Messengers
يَكْتُبُونَwrite down
مَاwhat
تَمْكُرُونَyou plot.
﴿٢١﴾
هُوَHe
ٱلَّذِى(is) the One Who
يُسَيِّرُكُمْenables you to travel
فِىin
ٱلْبَرِّthe land
وَٱلْبَحْرِ‌ۖand the sea,
حَتَّىٰٓuntil,
إِذَاwhen
كُنتُمْyou are
فِىin
ٱلْفُلْكِthe ships
وَجَرَيْنَand they sail
بِهِمwith them
بِرِيحٍwith a wind
طَيِّبَةٍgood,
وَفَرِحُواْand they rejoice
بِهَاtherein
جَآءَتْهَاcomes to it
رِيحٌa wind
عَاصِفٌstormy,
وَجَآءَهُمُand comes to them
ٱلْمَوْجُthe waves
مِنfrom
كُلِّevery
مَكَانٍplace,
وَظَنُّوٓاْand they assume
أَنَّهُمْthat they
أُحِيطَare surrounded
بِهِمْ‌ۙwith them.
دَعَوُاْThey call
ٱللَّهَAllah
مُخْلِصِينَsincerely
لَهُto Him
ٱلدِّينَ(in) the religion,
لَئِنْ(saying), "If
أَنجَيْتَنَاYou save us
مِنْfrom
هَـٰذِهِۦthis,
لَنَكُونَنَّsurely we will be
مِنَamong
ٱلشَّـٰكِرِينَthe thankful."
﴿٢٢﴾
فَلَمَّآBut when
أَنجَـٰهُمْHe saved them,
إِذَاbehold!
هُمْThey
يَبْغُونَrebel
فِىin
ٱلْأَرْضِthe earth
بِغَيْرِwithout
ٱلْحَقِّ‌ۗ[the] right.
يَـٰٓأَيُّهَا ٱلنَّاسُO mankind!
إِنَّمَاOnly
بَغْيُكُمْyour rebellion
عَلَىٰٓ(is) against
أَنفُسِكُم‌ۖyourselves,
مَّتَـٰعَ(the) enjoyment
ٱلْحَيَوٲةِ(of) the life
ٱلدُّنْيَا‌ۖ(of) the world.
ثُمَّThen
إِلَيْنَاto Us
مَرْجِعُكُمْ(is) your return
فَنُنَبِّئُكُمand We will inform you
بِمَاof what
كُنتُمْyou used (to)
تَعْمَلُونَdo.
﴿٢٣﴾
إِنَّمَاOnly
مَثَلُ(the) example
ٱلْحَيَوٲةِ(of) the life
ٱلدُّنْيَا(of) the world
كَمَآءٍ(is) like (the) water
أَنزَلْنَـٰهُwhich We sent down
مِنَfrom
ٱلسَّمَآءِthe sky,
فَٱخْتَلَطَso absorbs
بِهِۦ[with] it,
نَبَاتُ(the) plants
ٱلْأَرْضِ(of) the earth
مِمَّاfrom which
يَأْكُلُeat
ٱلنَّاسُthe men
وَٱلْأَنْعَـٰمُand the cattle,
حَتَّىٰٓuntil
إِذَآwhen
أَخَذَتِtakes
ٱلْأَرْضُthe earth
زُخْرُفَهَاits adornment
وَٱزَّيَّنَتْand is beautified
وَظَنَّand think
أَهْلُهَآits people
أَنَّهُمْthat they
قَـٰدِرُونَhave the power
عَلَيْهَآover it,
أَتَـٰهَآcomes (to) it
أَمْرُنَاOur command
لَيْلاً(by) night
أَوْor
نَهَارًا(by) day,
فَجَعَلْنَـٰهَاand We make it
حَصِيدًاa harvest clean-mown,
كَأَنas if
لَّمْnot
تَغْنَit had flourished
بِٱلْأَمْسِ‌ۚyesterday.
كَذَٲلِكَThus
نُفَصِّلُWe explain
ٱلْأَيَـٰتِthe Signs
لِقَوْمٍfor a people
يَتَفَكَّرُونَwho reflect.
﴿٢٤﴾
وَٱللَّهُAnd Allah
يَدْعُوٓاْcalls
إِلَىٰto
دَارِ(the) Home
ٱلسَّلَـٰمِ(of) the Peace,
وَيَهْدِىand guides
مَنwhom
يَشَآءُHe wills
إِلَىٰto
صِرَٲطٍ مُّسْتَقِيمٍ(the) straight path.
﴿٢٥﴾
۞ لِّلَّذِينَFor those who
أَحْسَنُواْdo good
ٱلْحُسْنَىٰ(is) the best
وَزِيَادَةٌ‌ۖand more.
وَلَاAnd not
يَرْهَقُ(will) cover
وُجُوهَهُمْtheir faces
قَتَرٌdust
وَلَاand not
ذِلَّةٌ‌ۚhumiliation.
أُوْلَـٰٓئِكَThose
أَصْحَـٰبُ(are the) companions
ٱلْجَنَّةِ‌ۖ(of) Paradise,
هُمْthey
فِيهَاin it
خَـٰلِدُونَ(will) abide forever.
﴿٢٦﴾
وَٱلَّذِينَAnd those who
كَسَبُواْearned
ٱلسَّيِّـَٔـاتِthe evil deeds,
جَزَآءُ(the) recompense
سَيِّئَةِۭ(of) an evil deed
بِمِثْلِهَا(is) like it,
وَتَرْهَقُهُمْand (will) cover them
ذِلَّةٌ‌ۖhumiliation.
مَّا لَهُمThey will not have
مِّنَfrom
ٱللَّهِAllah
مِنْany
عَاصِمٍ‌ۖdefender.
كَأَنَّمَآAs if
أُغْشِيَتْhad been covered
وُجُوهُهُمْtheir faces
قِطَعًا(with) pieces
مِّنَfrom
ٱلَّيْلِ مُظْلِمًا‌ۚthe darkness (of) night.
أُوْلَـٰٓئِكَThose
أَصْحَـٰبُ(are the) companions
ٱلنَّارِ‌ۖ(of) the Fire,
هُمْthey
فِيهَاin it
خَـٰلِدُونَ(will) abide forever.
﴿٢٧﴾
وَيَوْمَAnd (the) Day
نَحْشُرُهُمْWe will gather them
جَمِيعًاall together,
ثُمَّthen
نَقُولُWe will say
لِلَّذِينَto those who
أَشْرَكُواْassociate partners (with Allah),
مَكَانَكُمْ"(Remain in) your place
أَنتُمْyou
وَشُرَكَآؤُكُمْ‌ۚand your partners."
فَزَيَّلْنَاThen We will separate
بَيْنَهُمْ‌ۖ[between] them,
وَقَالَand (will) say
شُرَكَآؤُهُمtheir partners,
مَّا"Not
كُنتُمْyou used (to)
إِيَّانَا تَعْبُدُونَworship us."
﴿٢٨﴾
فَكَفَىٰSo sufficient
بِٱللَّهِ(is) Allah
شَهِيدَۢا(as) a witness
بَيْنَنَاbetween us
وَبَيْنَكُمْand between you
إِنthat
كُنَّاwe were
عَنْof
عِبَادَتِكُمْyour worship
لَغَـٰفِلِينَcertainly unaware.
﴿٢٩﴾
هُنَالِكَThere
تَبْلُواْwill be put to trial
كُلُّevery
نَفْسٍsoul
مَّآ(for) what
أَسْلَفَتْ‌ۚit did previously,
وَرُدُّوٓاْand they will be returned
إِلَىto
ٱللَّهِAllah
مَوْلَـٰهُمُtheir Lord
ٱلْحَقِّ‌ۖthe true,
وَضَلَّand will be lost
عَنْهُمfrom them
مَّاwhat
كَانُواْthey used (to)
يَفْتَرُونَinvent.
﴿٣٠﴾
قُلْSay,
مَن"Who
يَرْزُقُكُمprovides for you
مِّنَfrom
ٱلسَّمَآءِthe sky
وَٱلْأَرْضِand the earth?
أَمَّنOr who
يَمْلِكُcontrols
ٱلسَّمْعَthe hearing
وَٱلْأَبْصَـٰرَand the sight?
وَمَنAnd who
يُخْرِجُbrings out
ٱلْحَىَّthe living
مِنَfrom
ٱلْمَيِّتِthe dead,
وَيُخْرِجُand brings forth
ٱلْمَيِّتَthe dead
مِنَfrom
ٱلْحَىِّthe living?
وَمَنAnd who
يُدَبِّرُdisposes
ٱلْأَمْرَ‌ۚthe affairs?"
فَسَيَقُولُونَThen they will say,
ٱللَّهُ‌ۚ"Allah."
فَقُلْThen say,
أَفَلَا"Then will not
تَتَّقُونَyou fear (Him)?"
﴿٣١﴾
فَذَٲلِكُمُFor that
ٱللَّهُ(is) Allah,
رَبُّكُمُyour Lord,
ٱلْحَقُّ‌ۖthe true.
فَمَاذَاSo what (can be)
بَعْدَafter
ٱلْحَقِّthe truth
إِلَّاexcept
ٱلضَّلَـٰلُ‌ۖthe error?
فَأَنَّىٰSo how
تُصْرَفُونَ(are) you turned away.
﴿٣٢﴾
كَذَٲلِكَThus
حَقَّتْ(is) proved true
كَلِمَتُ(the) Word
رَبِّكَ(of) your Lord
عَلَىupon
ٱلَّذِينَthose who
فَسَقُوٓاْdefiantly disobeyed,
أَنَّهُمْthat they
لَا(will) not
يُؤْمِنُونَbelieve.
﴿٣٣﴾
قُلْSay,
هَلْ"Is (there)
مِنof
شُرَكَآئِكُمyour partners
مَّن(any) who
يَبْدَؤُاْoriginates
ٱلْخَلْقَthe creation
ثُمَّthen
يُعِيدُهُۥ‌ۚrepeats it?"
قُلِSay,
ٱللَّهُ"Allah
يَبْدَؤُاْoriginates
ٱلْخَلْقَthe creation
ثُمَّthen
يُعِيدُهُۥ‌ۖrepeats it.
فَأَنَّىٰSo how
تُؤْفَكُونَyou are deluded?"
﴿٣٤﴾
قُلْSay,
هَلْ"Is (there)
مِنof
شُرَكَآئِكُمyour partners
مَّن(any) who
يَهْدِىٓguides
إِلَىto
ٱلْحَقِّ‌ۚthe truth?"
قُلِSay,
ٱللَّهُ"Allah
يَهْدِىguides
لِلْحَقِّ‌ۗto the truth.
أَفَمَنIs then (he) who
يَهْدِىٓguides
إِلَىto
ٱلْحَقِّthe truth
أَحَقُّmore worthy
أَنthat
يُتَّبَعَhe should be followed
أَمَّنor (he) who
لَّا(does) not
يَهِدِّىٓguide
إِلَّآunless
أَن[that]
يُهْدَىٰ‌ۖhe is guided?
فَمَاThen what
لَكُمْ(is) for you,
كَيْفَhow
تَحْكُمُونَyou judge?"
﴿٣٥﴾
وَمَاAnd not
يَتَّبِعُfollow
أَكْثَرُهُمْmost of them
إِلَّاexcept
ظَنًّا‌ۚassumption.
إِنَّIndeed,
ٱلظَّنَّthe assumption
لَا(does) not
يُغْنِىavail
مِنَagainst
ٱلْحَقِّthe truth
شَيْــًٔا‌ۚanything.
إِنَّIndeed,
ٱللَّهَAllah
عَلِيمُۢ(is) All-Knower
بِمَاof what
يَفْعَلُونَthey do.
﴿٣٦﴾
وَمَاAnd not
كَانَis
هَـٰذَاthis
ٱلْقُرْءَانُthe Quran,
أَنthat
يُفْتَرَىٰ(it could be) produced
مِنby
دُونِ ٱللَّهِother than Allah,
وَلَـٰكِنbut
تَصْدِيقَ(it is) a confirmation
ٱلَّذِى(of that) which
بَيْنَ يَدَيْهِ(was) before it
وَتَفْصِيلَand a detailed explanation
ٱلْكِتَـٰبِ(of) the Book,
لَا(there is) no
رَيْبَdoubt
فِيهِin it,
مِنfrom
رَّبِّ(the) Lord
ٱلْعَـٰلَمِينَ(of) the worlds.
﴿٣٧﴾
أَمْOr
يَقُولُونَ(do) they say,
ٱفْتَرَٮٰهُ‌ۖ"He has invented it?"
قُلْSay,
فَأْتُواْ"Then bring
بِسُورَةٍa Surah
مِّثْلِهِۦlike it
وَٱدْعُواْand call
مَنِwhoever
ٱسْتَطَعْتُمyou can
مِّن دُونِ ٱللَّهِbesides Allah,
إِنif
كُنتُمْyou are
صَـٰدِقِينَtruthful."
﴿٣٨﴾
بَلْNay,
كَذَّبُواْthey denied
بِمَاwhat
لَمْnot
يُحِيطُواْthey could encompass
بِعِلْمِهِۦ(of) its knowledge
وَلَمَّاand not
يَأْتِهِمْhas come (to) them
تَأْوِيلُهُۥ‌ۚits interpretation.
كَذَٲلِكَThus
كَذَّبَdenied
ٱلَّذِينَthose
مِن قَبْلِهِمْ‌ۖbefore them,
فَٱنظُرْthen see
كَيْفَhow
كَانَwas
عَـٰقِبَةُ(the) end
ٱلظَّـٰلِمِينَ(of) the wrongdoers.
﴿٣٩﴾
وَمِنْهُمAnd of them
مَّن(is one) who
يُؤْمِنُbelieves
بِهِۦin it,
وَمِنْهُمand of them
مَّن(is one) who
لَّا(does) not
يُؤْمِنُbelieve
بِهِۦ‌ۚin it.
وَرَبُّكَAnd your Lord
أَعْلَمُ(is) All-Knower
بِٱلْمُفْسِدِينَof the corrupters.
﴿٤٠﴾
وَإِنAnd if
كَذَّبُوكَthey deny you
فَقُلthen say,
لِّى"For me
عَمَلِى(are) my deeds,
وَلَكُمْand for you
عَمَلُكُمْ‌ۖ(are) your deeds.
أَنتُمYou
بَرِيٓــُٔونَ(are) disassociated
مِمَّآfrom what
أَعْمَلُI do,
وَأَنَا۟and I am
بَرِىٓءٌdisassociated
مِّمَّاfrom what
تَعْمَلُونَyou do."
﴿٤١﴾
وَمِنْهُمAnd among them
مَّن(are some) who
يَسْتَمِعُونَlisten
إِلَيْكَ‌ۚto you.
أَفَأَنتَBut (can) you
تُسْمِعُ ٱلصُّمَّcause the deaf to hear
وَلَوْeven though
كَانُواْthey [were]
لَا(do) not
يَعْقِلُونَuse reason?
﴿٤٢﴾
وَمِنْهُمAnd among them
مَّن(are some) who
يَنظُرُlook
إِلَيْكَ‌ۚat you.
أَفَأَنتَBut (can) you
تَهْدِىguide
ٱلْعُمْىَthe blind
وَلَوْeven though
كَانُواْthey [were]
لَا(do) not
يُبْصِرُونَsee?
﴿٤٣﴾
إِنَّIndeed,
ٱللَّهَAllah
لَا(does) not
يَظْلِمُwrong
ٱلنَّاسَthe people
شَيْــًٔا(in) anything,
وَلَـٰكِنَّbut
ٱلنَّاسَthe people
أَنفُسَهُمْ يَظْلِمُونَwrong themselves.
﴿٤٤﴾
وَيَوْمَAnd the Day
يَحْشُرُهُمْHe will gather them,
كَأَنas if
لَّمْ يَلْبَثُوٓاْthey had not remained
إِلَّاexcept
سَاعَةًan hour
مِّنَof
ٱلنَّهَارِthe day,
يَتَعَارَفُونَthey will recognize each other
بَيْنَهُمْ‌ۚbetween them.
قَدْCertainly,
خَسِرَ(will have) lost
ٱلَّذِينَthose who
كَذَّبُواْdenied
بِلِقَآءِthe meeting
ٱللَّهِ(with) Allah,
وَمَاand not
كَانُواْthey were
مُهْتَدِينَthe guided ones.
﴿٤٥﴾
وَإِمَّاAnd whether
نُرِيَنَّكَWe show you
بَعْضَsome
ٱلَّذِى(of) that which
نَعِدُهُمْWe promised them
أَوْor
نَتَوَفَّيَنَّكَWe cause you to die,
فَإِلَيْنَاthen to Us
مَرْجِعُهُمْ(is) their return,
ثُمَّthen
ٱللَّهُAllah
شَهِيدٌ(is) a Witness
عَلَىٰover
مَاwhat
يَفْعَلُونَthey do.
﴿٤٦﴾
وَلِكُلِّAnd for every
أُمَّةٍnation
رَّسُولٌ‌ۖ(is) a Messenger.
فَإِذَاSo when
جَآءَcomes
رَسُولُهُمْtheir Messenger,
قُضِىَit will be judged
بَيْنَهُمbetween them
بِٱلْقِسْطِin justice,
وَهُمْand they
لَا(will) not
يُظْلَمُونَbe wronged.
﴿٤٧﴾
وَيَقُولُونَAnd they say,
مَتَىٰ"When
هَـٰذَا(will) this,
ٱلْوَعْدُthe promise (be fulfilled),
إِنif
كُنتُمْyou are
صَـٰدِقِينَtruthful?"
﴿٤٨﴾
قُلSay,
لَّآ"Not
أَمْلِكُI have power
لِنَفْسِىfor myself
ضَرًّا(for) any harm
وَلَاand not
نَفْعًا(for) any profit
إِلَّاexcept
مَاwhat
شَآءَ ٱللَّهُ‌ۗAllah wills.
لِكُلِّFor every
أُمَّةٍnation
أَجَلٌ‌ۚ(is) a term.
إِذَاWhen
جَآءَcomes
أَجَلُهُمْtheir term,
فَلَاthen not
يَسْتَــْٔخِرُونَthey remain behind
سَاعَةً‌ۖan hour,
وَلَاand not
يَسْتَقْدِمُونَthey can precede (it)."
﴿٤٩﴾
قُلْSay,
أَرَءَيْتُمْ"Do you see,
إِنْif
أَتَـٰكُمْcomes to you
عَذَابُهُۥHis punishment
بَيَـٰتًا(by) night
أَوْor
نَهَارًا(by) day,
مَّاذَاwhat (portion)
يَسْتَعْجِلُ مِنْهُof it would (wish to) hasten
ٱلْمُجْرِمُونَthe criminals?"
﴿٥٠﴾
أَثُمَّIs (it) then
إِذَا مَاwhen
وَقَعَ(it had) occurred
ءَامَنتُمyou (will) believe
بِهِۦٓ‌ۚin it?
ءَآلْـَٔـٰنَNow?
وَقَدْAnd certainly
كُنتُمyou were
بِهِۦ تَسْتَعْجِلُونَseeking to hasten it.
﴿٥١﴾
ثُمَّThen
قِيلَit will be said
لِلَّذِينَto those who
ظَلَمُواْwronged,
ذُوقُواْ"Taste
عَذَابَpunishment
ٱلْخُلْدِthe everlasting.
هَلْ تُجْزَوْنَAre you (being) recompensed
إِلَّاexcept
بِمَاfor what
كُنتُمْyou used (to)
تَكْسِبُونَearn?"
﴿٥٢﴾
۞ وَيَسْتَنۢبِــُٔونَكَAnd they ask you to inform
أَحَقٌّ هُوَ‌ۖ"Is it true?"
قُلْSay,
إِى"Yes,
وَرَبِّىٓby my Lord!
إِنَّهُۥIndeed, it
لَحَقٌّ‌ۖ(is) surely the truth,
وَمَآand not
أَنتُمyou
بِمُعْجِزِينَ(can) escape (it)."
﴿٥٣﴾
وَلَوْAnd if
أَنَّthat
لِكُلِّfor every
نَفْسٍsoul
ظَلَمَتْ(that) wronged,
مَاwhatever
فِى(is) in
ٱلْأَرْضِthe earth,
لَٱفْتَدَتْit (would) seek to ransom
بِهِۦ‌ۗwith it,
وَأَسَرُّواْand they (will) confide
ٱلنَّدَامَةَthe regret
لَمَّاwhen
رَأَوُاْthey see
ٱلْعَذَابَ‌ۖthe punishment.
وَقُضِىَBut will be judged
بَيْنَهُمbetween them
بِٱلْقِسْطِ‌ۚin justice,
وَهُمْand they
لَا(will) not
يُظْلَمُونَ(be) wronged.
﴿٥٤﴾
أَلَآNo doubt,
إِنَّindeed,
لِلَّهِfor Allah
مَا(is) whatever
فِى(is) in
ٱلسَّمَـٰوَٲتِthe heavens
وَٱلْأَرْضِ‌ۗand the earth.
أَلَآNo doubt
إِنَّindeed,
وَعْدَ ٱللَّهِ(the) Promise of Allah
حَقٌّ(is) true.
وَلَـٰكِنَّBut
أَكْثَرَهُمْmost of them
لَا(do) not
يَعْلَمُونَknow.
﴿٥٥﴾
هُوَHe
يُحْىِۦgives life
وَيُمِيتُand causes death,
وَإِلَيْهِand to Him
تُرْجَعُونَyou will be returned.
﴿٥٦﴾
يَـٰٓأَيُّهَا ٱلنَّاسُO mankind!
قَدْVerily
جَآءَتْكُمhas come to you
مَّوْعِظَةٌan instruction
مِّنfrom
رَّبِّكُمْyour Lord,
وَشِفَآءٌand a healing
لِّمَاfor what
فِى(is) in
ٱلصُّدُورِyour breasts,
وَهُدًىand guidance
وَرَحْمَةٌand mercy
لِّلْمُؤْمِنِينَfor the believers.
﴿٥٧﴾
قُلْSay,
بِفَضْلِ ٱللَّهِ"In the Bounty of Allah
وَبِرَحْمَتِهِۦand in His Mercy
فَبِذَٲلِكَso in that
فَلْيَفْرَحُواْlet them rejoice."
هُوَIt
خَيْرٌ(is) better
مِّمَّاthan what
يَجْمَعُونَthey accumulate.
﴿٥٨﴾
قُلْSay,
أَرَءَيْتُم"Have you seen
مَّآwhat
أَنزَلَ ٱللَّهُAllah has sent down
لَكُمfor you
مِّنof
رِّزْقٍ(the) provision,
فَجَعَلْتُمand you have made
مِّنْهُof it
حَرَامًاunlawful
وَحَلَـٰلاًand lawful?"
قُلْSay,
ءَآللَّهُ"Has Allah
أَذِنَpermitted
لَكُمْ‌ۖ[to] you,
أَمْor
عَلَىagainst
ٱللَّهِAllah
تَفْتَرُونَyou invent (lies)?"
﴿٥٩﴾
وَمَاAnd what
ظَنُّ(will be the) assumption
ٱلَّذِينَ(of) those who
يَفْتَرُونَinvent
عَلَىagainst
ٱللَّهِAllah
ٱلْكَذِبَthe lie
يَوْمَ(on) the Day
ٱلْقِيَـٰمَةِ‌ۗ(of) the Judgment?
إِنَّIndeed,
ٱللَّهَAllah
لَذُو فَضْلٍ(is) surely Full (of) Bounty
عَلَىto
ٱلنَّاسِthe mankind,
وَلَـٰكِنَّbut
أَكْثَرَهُمْmost of them
لَا(are) not
يَشْكُرُونَgrateful.
﴿٦٠﴾
وَمَاAnd not
تَكُونُyou are
فِى[in]
شَأْنٍany situation,
وَمَاand not
تَتْلُواْyou recite
مِنْهُof it
مِنfrom
قُرْءَانٍ(the) Quran
وَلَاand not
تَعْمَلُونَyou do
مِنْany
عَمَلٍdeed
إِلَّاexcept
كُنَّاWe are
عَلَيْكُمْover you
شُهُودًاwitnesses
إِذْwhen
تُفِيضُونَyou are engaged
فِيهِ‌ۚin it.
وَمَاAnd not
يَعْزُبُescapes
عَنfrom
رَّبِّكَyour Lord
مِنof
مِّثْقَالِ(the) weight
ذَرَّةٍ(of) an atom
فِىin
ٱلْأَرْضِthe earth,
وَلَاand not
فِىin
ٱلسَّمَآءِthe heavens
وَلَآand not
أَصْغَرَsmaller
مِنthan
ذَٲلِكَthat
وَلَآand not
أَكْبَرَgreater
إِلَّاbut
فِى(is) in
كِتَـٰبٍa Record
مُّبِينٍclear.
﴿٦١﴾
أَلَآNo doubt!
إِنَّIndeed,
أَوْلِيَآءَ ٱللَّهِ(the) friends of Allah
لَا(there will be) no
خَوْفٌfear
عَلَيْهِمْupon then
وَلَاand not
هُمْthey
يَحْزَنُونَwill grieve.
﴿٦٢﴾
ٱلَّذِينَThose who
ءَامَنُواْbelieve
وَكَانُواْand are
يَتَّقُونَconscious (of Allah),
﴿٦٣﴾
لَهُمُFor them
ٱلْبُشْرَىٰ(are) the glad tidings
فِىin
ٱلْحَيَوٲةِthe life
ٱلدُّنْيَا(of) the world
وَفِىand in
ٱلْأَخِرَةِ‌ۚthe Hereafter.
لَا تَبْدِيلَ(There can be) no change
لِكَلِمَـٰتِ ٱللَّهِ‌ۚin the Words of Allah.
ذَٲلِكَThat
هُوَis
ٱلْفَوْزُthe success
ٱلْعَظِيمُthe great.
﴿٦٤﴾
وَلَاAnd (let) not
يَحْزُنكَgrieve you
قَوْلُهُمْ‌ۘtheir speech.
إِنَّIndeed,
ٱلْعِزَّةَthe honor
لِلَّهِ(belongs) to Allah
جَمِيعًا‌ۚall.
هُوَHe
ٱلسَّمِيعُ(is) the All-Hearer,
ٱلْعَلِيمُthe All-Knower.
﴿٦٥﴾
أَلَآNo doubt!
إِنَّIndeed,
لِلَّهِto Allah (belongs)
مَنwhoever
فِى(is) in
ٱلسَّمَـٰوَٲتِthe heavens
وَمَنand whoever
فِى(is) in
ٱلْأَرْضِ‌ۗthe earth.
وَمَاAnd not
يَتَّبِعُfollow
ٱلَّذِينَthose who
يَدْعُونَinvoke
مِن دُونِ ٱللَّهِother than Allah
شُرَكَآءَ‌ۚpartners.
إِنNot
يَتَّبِعُونَthey follow
إِلَّاbut
ٱلظَّنَّthe assumption
وَإِنْand not
هُمْthey
إِلَّاbut
يَخْرُصُونَguess.
﴿٦٦﴾
هُوَHe
ٱلَّذِى(is) the One Who
جَعَلَmade
لَكُمُfor you
ٱلَّيْلَthe night
لِتَسْكُنُواْthat you may rest
فِيهِin it
وَٱلنَّهَارَand the day
مُبْصِرًا‌ۚgiving visibility.
إِنَّIndeed,
فِىin
ذَٲلِكَthat
لَأَيَـٰتٍsurely (are) Signs
لِّقَوْمٍfor a people
يَسْمَعُونَ(who) listen.
﴿٦٧﴾
قَالُواْThey say,
ٱتَّخَذَ ٱللَّهُ"Allah has taken
وَلَدًا‌ۗa son."
سُبْحَـٰنَهُۥ‌ۖGlory be to Him!
هُوَHe
ٱلْغَنِىُّ‌ۖ(is) the Self-sufficient.
لَهُۥTo Him (belongs)
مَاwhatever
فِى(is) in
ٱلسَّمَـٰوَٲتِthe heavens
وَمَاand whatever
فِى(is) in
ٱلْأَرْضِ‌ۚthe earth.
إِنْNot
عِندَكُمyou have
مِّنany
سُلْطَـٰنِۭauthority
بِهَـٰذَآ‌ۚfor this.
أَتَقُولُونَDo you say
عَلَىabout
ٱللَّهِAllah
مَاwhat
لَاnot
تَعْلَمُونَyou know?
﴿٦٨﴾
قُلْSay,
إِنَّ"Indeed
ٱلَّذِينَthose who
يَفْتَرُونَinvent
عَلَىagainst
ٱللَّهِAllah
ٱلْكَذِبَthe lie,
لَا يُفْلِحُونَthey will not succeed."
﴿٦٩﴾
مَتَـٰعٌAn enjoyment
فِىin
ٱلدُّنْيَاthe world,
ثُمَّthen
إِلَيْنَاto Us
مَرْجِعُهُمْ(is) their return,
ثُمَّthen
نُذِيقُهُمُWe will make them taste
ٱلْعَذَابَthe punishment
ٱلشَّدِيدَthe severe
بِمَاbecause
كَانُواْthey used to
يَكْفُرُونَdisbelieve.
﴿٧٠﴾
۞ وَٱتْلُAnd recite
عَلَيْهِمْto them
نَبَأَthe news
نُوحٍ(of) Nuh
إِذْwhen
قَالَhe said
لِقَوْمِهِۦto his people,
يَـٰقَوْمِ"O my people!
إِنIf
كَانَis
كَبُرَhard
عَلَيْكُمon you
مَّقَامِىmy stay
وَتَذْكِيرِىand my reminding
بِـَٔـايَـٰتِ ٱللَّهِthe Signs of Allah,
فَعَلَىthen on
ٱللَّهِAllah
تَوَكَّلْتُI put my trust.
فَأَجْمِعُوٓاْSo you all resolve
أَمْرَكُمْyour plan
وَشُرَكَآءَكُمْand your partners.
ثُمَّThen
لَا يَكُنْlet not be
أَمْرُكُمْ(in) your plan
عَلَيْكُمْfor you
غُمَّةًany doubt.
ثُمَّThen
ٱقْضُوٓاْcarry (it out)
إِلَىَّupon me
وَلَاand (do) not
تُنظِرُونِgive me respite.
﴿٧١﴾
فَإِنBut if
تَوَلَّيْتُمْyou turn away
فَمَاthen not
سَأَلْتُكُمI have asked you
مِّنْany
أَجْرٍ‌ۖreward.
إِنْNot
أَجْرِىَ(is) my reward
إِلَّاbut
عَلَىon
ٱللَّهِ‌ۖAllah,
وَأُمِرْتُand I have been commanded
أَنْthat
أَكُونَI be
مِنَof
ٱلْمُسْلِمِينَthe Muslims."
﴿٧٢﴾
فَكَذَّبُوهُBut they denied him,
فَنَجَّيْنَـٰهُso We saved him
وَمَنand (those) who
مَّعَهُۥ(were) with him
فِىin
ٱلْفُلْكِthe ship,
وَجَعَلْنَـٰهُمْand We made them
خَلَـٰٓئِفَsuccessors,
وَأَغْرَقْنَاand We drowned
ٱلَّذِينَthose who
كَذَّبُواْdenied
بِـَٔـايَـٰتِنَا‌ۖOur Signs.
فَٱنظُرْThen see
كَيْفَhow
كَانَwas
عَـٰقِبَةُ(the) end
ٱلْمُنذَرِينَ(of) those who were warned.
﴿٧٣﴾
ثُمَّThen
بَعَثْنَاWe sent
مِنۢ بَعْدِهِۦafter him
رُسُلاًMessengers
إِلَىٰto
قَوْمِهِمْtheir people,
فَجَآءُوهُمand they came to them
بِٱلْبَيِّنَـٰتِwith clear proofs.
فَمَاBut not
كَانُواْthey were
لِيُؤْمِنُواْto believe
بِمَاwhat
كَذَّبُواْthey had denied
بِهِۦ[it]
مِن قَبْلُ‌ۚbefore.
كَذَٲلِكَThus
نَطْبَعُWe seal
عَلَىٰ[on]
قُلُوبِthe hearts
ٱلْمُعْتَدِينَ(of) the transgressors.
﴿٧٤﴾
ثُمَّThen
بَعَثْنَاWe sent
مِنۢ بَعْدِهِمafter them
مُّوسَىٰMusa
وَهَـٰرُونَand Harun
إِلَىٰto
فِرْعَوْنَFiraun
وَمَلَإِيْهِۦand his chiefs
بِـَٔـايَـٰتِنَاwith Our Signs,
فَٱسْتَكْبَرُواْbut they were arrogant
وَكَانُواْand were
قَوْمًاa people
مُّجْرِمِينَcriminal.
﴿٧٥﴾
فَلَمَّاSo when
جَآءَهُمُcame to them
ٱلْحَقُّthe truth
مِنْ عِندِنَاfrom Us,
قَالُوٓاْthey said,
إِنَّ"Indeed
هَـٰذَاthis
لَسِحْرٌ(is) surely, a magic
مُّبِينٌclear."
﴿٧٦﴾
قَالَ مُوسَىٰٓMusa said,
أَتَقُولُونَ"Do you say
لِلْحَقِّabout the truth
لَمَّاwhen
جَآءَكُمْ‌ۖit has come to you?
أَسِحْرٌ هَـٰذَاIs this magic?
وَلَاBut (will) not
يُفْلِحُsucceed
ٱلسَّـٰحِرُونَthe magicians."
﴿٧٧﴾
قَالُوٓاْThey said,
أَجِئْتَنَا"Have you come to us
لِتَلْفِتَنَاto turn us away
عَمَّاfrom that
وَجَدْنَاwe found
عَلَيْهِon it
ءَابَآءَنَاour forefathers,
وَتَكُونَ لَكُمَاand you two (may) have
ٱلْكِبْرِيَآءُthe greatness
فِىin
ٱلْأَرْضِthe land?
وَمَا نَحْنُAnd we (are) not
لَكُمَا(in) you two
بِمُؤْمِنِينَbelievers."
﴿٧٨﴾
وَقَالَ فِرْعَوْنُAnd Firaun said,
ٱئْتُونِى"Bring to me
بِكُلِّevery
سَـٰحِرٍmagician
عَلِيمٍlearned."
﴿٧٩﴾
فَلَمَّاSo when
جَآءَcame
ٱلسَّحَرَةُthe magicians,
قَالَsaid
لَهُمto them
مُّوسَىٰٓMusa,
أَلْقُواْ"Throw
مَآwhatever
أَنتُمyou
مُّلْقُونَ(wish to) throw."
﴿٨٠﴾
فَلَمَّآThen when
أَلْقَوْاْthey (had) thrown,
قَالَ مُوسَىٰMusa said,
مَا"What
جِئْتُمyou have brought
بِهِ[it]
ٱلسِّحْرُ‌ۖ(is) the magic.
إِنَّIndeed,
ٱللَّهَAllah
سَيُبْطِلُهُۥٓ‌ۖwill nullify it.
إِنَّIndeed,
ٱللَّهَAllah
لَا(does) not
يُصْلِحُamend
عَمَلَthe work
ٱلْمُفْسِدِينَ(of) the corrupters.
﴿٨١﴾
وَيُحِقُّ ٱللَّهُAnd Allah will establish
ٱلْحَقَّthe truth
بِكَلِمَـٰتِهِۦby His words,
وَلَوْeven if
كَرِهَdislike it
ٱلْمُجْرِمُونَthe criminals."
﴿٨٢﴾
فَمَآBut none
ءَامَنَbelieved
لِمُوسَىٰٓMusa
إِلَّاexcept
ذُرِّيَّةٌ(the) offspring
مِّنamong
قَوْمِهِۦhis people
عَلَىٰfor
خَوْفٍfear
مِّنof
فِرْعَوْنَFiraun
وَمَلَإِيْهِمْand their chiefs,
أَنlest
يَفْتِنَهُمْ‌ۚthey persecute them.
وَإِنَّAnd indeed,
فِرْعَوْنَFiraun
لَعَالٍ(was) a tyrant
فِىin
ٱلْأَرْضِthe earth,
وَإِنَّهُۥand indeed, he
لَمِنَ(was) of
ٱلْمُسْرِفِينَthe ones who commit excesses.
﴿٨٣﴾
وَقَالَ مُوسَىٰAnd Musa said,
يَـٰقَوْمِ"O my people!
إِنIf
كُنتُمْyou have
ءَامَنتُمbelieved
بِٱللَّهِin Allah,
فَعَلَيْهِthen on Him
تَوَكَّلُوٓاْput your trust,
إِنif
كُنتُمyou are
مُّسْلِمِينَMuslims."
﴿٨٤﴾
فَقَالُواْThen they said,
عَلَى"Upon
ٱللَّهِAllah
تَوَكَّلْنَاwe put our trust.
رَبَّنَاOur Lord!
لَا(Do) not
تَجْعَلْنَاmake us
فِتْنَةًa trial
لِّلْقَوْمِfor the people -
ٱلظَّـٰلِمِينَthe wrongdoers.
﴿٨٥﴾
وَنَجِّنَاAnd save us
بِرَحْمَتِكَby Your Mercy
مِنَfrom
ٱلْقَوْمِthe people -
ٱلْكَـٰفِرِينَthe disbelievers."
﴿٨٦﴾
وَأَوْحَيْنَآAnd We inspired
إِلَىٰto
مُوسَىٰMusa
وَأَخِيهِand his brother
أَنthat,
تَبَوَّءَا"Settle
لِقَوْمِكُمَاyour people
بِمِصْرَin Egypt
بُيُوتًا(in) houses,
وَٱجْعَلُواْand make
بُيُوتَكُمْyour houses
قِبْلَةً(as) places of worship,
وَأَقِيمُواْand establish
ٱلصَّلَوٲةَ‌ۗthe prayer.
وَبَشِّرِAnd give glad tidings
ٱلْمُؤْمِنِينَ(to) the believers."
﴿٨٧﴾
وَقَالَ مُوسَىٰAnd Musa said,
رَبَّنَآ"Our Lord!
إِنَّكَIndeed, You
ءَاتَيْتَhave given
فِرْعَوْنَFiraun
وَمَلَأَهُۥand his chiefs
زِينَةًsplendor
وَأَمْوَٲلاًand wealth
فِىin
ٱلْحَيَوٲةِthe life
ٱلدُّنْيَا(of) the world.
رَبَّنَاOur Lord!
لِيُضِلُّواْThat they may lead astray
عَنfrom
سَبِيلِكَ‌ۖYour way.
رَبَّنَاOur Lord!
ٱطْمِسْDestroy
عَلَىٰٓ[on]
أَمْوَٲلِهِمْtheir wealth
وَٱشْدُدْand harden
عَلَىٰ[on]
قُلُوبِهِمْtheir hearts,
فَلَاso (that) not
يُؤْمِنُواْthey believe
حَتَّىٰuntil
يَرَوُاْthey see
ٱلْعَذَابَthe punishment -
ٱلْأَلِيمَthe painful."
﴿٨٨﴾
قَالَHe said,
قَدْ"Verily,
أُجِيبَتhas been answered
دَّعْوَتُكُمَا(the) invocation of both of you.
فَٱسْتَقِيمَاSo you two (keep to the) straight way.
وَلَاAnd (do) not
تَتَّبِعَآنِّfollow
سَبِيلَ(the) way
ٱلَّذِينَ(of) those who
لَا(do) not
يَعْلَمُونَknow."
﴿٨٩﴾
۞ وَجَـٰوَزْنَاAnd We took across
بِبَنِىٓ(the) Children
إِسْرَٲٓءِيلَ(of) Israel -
ٱلْبَحْرَthe sea,
فَأَتْبَعَهُمْand followed them
فِرْعَوْنُFiraun
وَجُنُودُهُۥand his hosts
بَغْيًا(in) rebellion
وَعَدْوًا‌ۖand enmity,
حَتَّىٰٓuntil
إِذَآwhen
أَدْرَكَهُovertook him
ٱلْغَرَقُthe drowning,
قَالَhe said,
ءَامَنتُ"I believe
أَنَّهُۥthat
لَآ(there is) no
إِلَـٰهَgod
إِلَّاexcept
ٱلَّذِىٓthe One,
ءَامَنَتْ بِهِۦin Whom believe
بَنُوٓاْ إِسْرَٲٓءِيلَthe Children of Israel,
وَأَنَا۟and I am
مِنَof
ٱلْمُسْلِمِينَthe Muslims."
﴿٩٠﴾
ءَآلْـَٔـٰنَ"Now?
وَقَدْAnd verily,
عَصَيْتَyou (had) disobeyed
قَبْلُbefore
وَكُنتَand you were
مِنَof
ٱلْمُفْسِدِينَthe corrupters?"
﴿٩١﴾
فَٱلْيَوْمَSo today
نُنَجِّيكَWe will save you
بِبَدَنِكَin your body,
لِتَكُونَthat you may be
لِمَنْfor (those) who
خَلْفَكَsucceed you
ءَايَةً‌ۚa sign.
وَإِنَّAnd indeed,
كَثِيرًاmany
مِّنَamong
ٱلنَّاسِthe mankind
عَنْof
ءَايَـٰتِنَاOur Signs
لَغَـٰفِلُونَ(are) surely heedless."
﴿٩٢﴾


بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ الٓر​ تِلۡكَ اٰيٰتُ الۡكِتٰبِ الۡحَكِيۡمِ‏  اَكَانَ لِلنَّاسِ عَجَبًا اَنۡ اَوۡحَيۡنَاۤ اِلٰى رَجُلٍ مِّنۡهُمۡ اَنۡ اَنۡذِرِ النَّاسَ وَبَشِّرِ الَّذِيۡنَ اٰمَنُوۡۤا اَنَّ لَهُمۡ قَدَمَ صِدۡقٍ عِنۡدَ رَبِّهِمۡ​ؕ قَالَ الۡكٰفِرُوۡنَ اِنَّ هٰذَا لَسٰحِرٌ مُّبِيۡنٌ‏  اِنَّ رَبَّكُمُ اللّٰهُ الَّذِىۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ فِىۡ سِتَّةِ اَيَّامٍ ثُمَّ اسۡتَوٰى عَلَى الۡعَرۡشِ​ يُدَبِّرُ الۡاَمۡرَ​ؕ مَا مِنۡ شَفِيۡعٍ اِلَّا مِنۡۢ بَعۡدِ اِذۡنِهٖ​ ؕ ذٰ لِكُمُ اللّٰهُ رَبُّكُمۡ فَاعۡبُدُوۡهُ​ ؕ اَفَلَا تَذَكَّرُوۡنَ‏  اِلَيۡهِ مَرۡجِعُكُمۡ جَمِيۡعًا ​ؕ وَعۡدَ اللّٰهِ حَقًّا​ ؕ اِنَّهٗ يَـبۡدَؤُا الۡخَـلۡقَ ثُمَّ يُعِيۡدُهٗ لِيَجۡزِىَ الَّذِيۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ بِالۡقِسۡطِ​ؕ وَالَّذِيۡنَ كَفَرُوۡا لَهُمۡ شَرَابٌ مِّنۡ حَمِيۡمٍ وَّعَذَابٌ اَلِيۡمٌۢ بِمَا كَانُوۡا يَكۡفُرُوۡنَ‏  هُوَ الَّذِىۡ جَعَلَ الشَّمۡسَ ضِيَآءً وَّالۡقَمَرَ نُوۡرًا وَّقَدَّرَهٗ مَنَازِلَ لِتَعۡلَمُوۡا عَدَدَ السِّنِيۡنَ وَالۡحِسَابَ​ؕ مَا خَلَقَ اللّٰهُ ذٰلِكَ اِلَّا بِالۡحَـقِّ​ۚ يُفَصِّلُ الۡاٰيٰتِ لِقَوۡمٍ يَّعۡلَمُوۡنَ‏  اِنَّ فِى اخۡتِلَافِ الَّيۡلِ وَالنَّهَارِ وَمَا خَلَقَ اللّٰهُ فِى السَّمٰوٰتِ وَالۡاَرۡضِ لَاٰيٰتٍ لِّـقَوۡمٍ يَّتَّقُوۡنَ‏  اِنَّ الَّذِيۡنَ لَا يَرۡجُوۡنَ لِقَآءَنَا وَرَضُوۡا بِالۡحَيٰوةِ الدُّنۡيَا وَاطۡمَاَنُّوۡا بِهَا وَالَّذِيۡنَ هُمۡ عَنۡ اٰيٰتِنَا غٰفِلُوۡنَۙ‏  اُولٰٓـئِكَ مَاۡوٰٮهُمُ النَّارُ بِمَا كَانُوۡا يَكۡسِبُوۡنَ‏  اِنَّ الَّذِيۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ يَهۡدِيۡهِمۡ رَبُّهُمۡ بِاِيۡمَانِهِمۡ​ۚ تَجۡرِىۡ مِنۡ تَحۡتِهِمُ الۡاَنۡهٰرُ فِىۡ جَنّٰتِ النَّعِيۡمِ‏   دَعۡوٰٮهُمۡ فِيۡهَا سُبۡحٰنَكَ اللّٰهُمَّ وَ تَحِيَّـتُهُمۡ فِيۡهَا سَلٰمٌ​ۚ وَاٰخِرُ دَعۡوٰٮهُمۡ اَنِ الۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِيۡنَ‏  وَلَوۡ يُعَجِّلُ اللّٰهُ لِلنَّاسِ الشَّرَّ اسۡتِعۡجَالَهُمۡ بِالۡخَيۡرِ لَـقُضِىَ اِلَيۡهِمۡ اَجَلُهُمۡ​ؕ فَنَذَرُ الَّذِيۡنَ لَا يَرۡجُوۡنَ لِقَآءَنَا فِىۡ طُغۡيَانِهِمۡ يَعۡمَهُوۡنَ‏  وَاِذَا مَسَّ الۡاِنۡسَانَ الضُّرُّ دَعَانَا لِجَنۡۢبِهٖۤ اَوۡ قَاعِدًا اَوۡ قَآئِمًا ۚ فَلَمَّا كَشَفۡنَا عَنۡهُ ضُرَّهٗ مَرَّ كَاَنۡ لَّمۡ يَدۡعُنَاۤ اِلٰى ضُرٍّ مَّسَّهٗ​ؕ كَذٰلِكَ زُيِّنَ لِلۡمُسۡرِفِيۡنَ مَا كَانُوۡا يَعۡمَلُوۡنَ‏  وَلَقَدۡ اَهۡلَـكۡنَا الۡـقُرُوۡنَ مِنۡ قَبۡلِكُمۡ لَمَّا ظَلَمُوۡا ​ ۙ وَجَآءَتۡهُمۡ رُسُلُهُمۡ بِالۡبَيِّنٰتِ وَمَا كَانُوۡا لِيُـؤۡمِنُوۡا ​ ؕ كَذٰلِكَ نَجۡزِى الۡقَوۡمَ الۡمُجۡرِمِيۡنَ‏  ثُمَّ جَعَلۡنٰكُمۡ خَلٰٓـئِفَ فِى الۡاَرۡضِ مِنۡۢ بَعۡدِهِمۡ لِنَـنۡظُرَ كَيۡفَ تَعۡمَلُوۡنَ‏  وَاِذَا تُتۡلٰى عَلَيۡهِمۡ اٰيَاتُنَا بَيِّنٰتٍ​ ۙ قَالَ الَّذِيۡنَ لَا يَرۡجُوۡنَ لِقَآءَنَا ائۡتِ بِقُرۡاٰنٍ غَيۡرِ هٰذَاۤ اَوۡ بَدِّلۡهُ​ ؕ قُلۡ مَا يَكُوۡنُ لِىۡۤ اَنۡ اُبَدِّلَهٗ مِنۡ تِلۡقَآئِ نَـفۡسِىۡ ۚ اِنۡ اَتَّبِعُ اِلَّا مَا يُوۡحٰۤى اِلَىَّ​ ۚ اِنِّىۡۤ اَخَافُ اِنۡ عَصَيۡتُ رَبِّىۡ عَذَابَ يَوۡمٍ عَظِيۡمٍ‏  قُلْ لَّوۡ شَآءَ اللّٰهُ مَا تَلَوۡتُهٗ عَلَيۡكُمۡ وَلَاۤ اَدۡرٰٮكُمۡ بِهٖ ​ۖ  فَقَدۡ لَبِثۡتُ فِيۡكُمۡ عُمُرًا مِّنۡ قَبۡلِهٖ ؕ اَفَلَا تَعۡقِلُوۡنَ‏  فَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَـرٰى عَلَى اللّٰهِ كَذِبًا اَوۡ كَذَّبَ بِاٰيٰتِهٖ ؕ اِنَّهٗ لَا يُفۡلِحُ الۡمُجۡرِمُوۡنَ‏  وَيَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ مَا لَا يَضُرُّهُمۡ وَلَا يَنۡفَعُهُمۡ وَيَقُوۡلُوۡنَ هٰٓؤُلَاۤءِ شُفَعَآؤُنَا عِنۡدَ اللّٰهِ​ؕ قُلۡ اَتُـنَـبِّـُٔوۡنَ اللّٰهَ بِمَا لَا يَعۡلَمُ فِى السَّمٰوٰتِ وَلَا فِى الۡاَرۡضِ​ؕ سُبۡحٰنَهٗ وَتَعٰلٰى عَمَّا يُشۡرِكُوۡنَ‏  وَمَا كَانَ النَّاسُ اِلَّاۤ اُمَّةً وَّاحِدَةً فَاخۡتَلَفُوۡا​ ؕ وَلَوۡلَا كَلِمَةٌ سَبَقَتۡ مِنۡ رَّبِّكَ لَـقُضِىَ بَيۡنَهُمۡ فِيۡمَا فِيۡهِ يَخۡتَلِفُوۡنَ‏   ​وَيَقُوۡلُوۡنَ لَوۡلَاۤ اُنۡزِلَ عَلَيۡهِ اٰيَةٌ مِّنۡ رَّبِّهٖ​ ۚ فَقُلۡ اِنَّمَا الۡغَيۡبُ لِلّٰهِ فَانْتَظِرُوۡا​ ۚ اِنِّىۡ مَعَكُمۡ مِّنَ الۡمُنۡتَظِرِيۡنَ‏   وَاِذَاۤ اَذَقۡنَا النَّاسَ رَحۡمَةً مِّنۡۢ بَعۡدِ ضَرَّآءَ مَسَّتۡهُمۡ اِذَا لَهُمۡ مَّكۡرٌ فِىۡۤ اٰيَاتِنَا​ ؕ قُلِ اللّٰهُ اَسۡرَعُ مَكۡرًا​ ؕ اِنَّ رُسُلَنَا يَكۡتُبُوۡنَ مَا تَمۡكُرُوۡنَ‏  هُوَ الَّذِىۡ يُسَيِّرُكُمۡ فِى الۡبَرِّ وَالۡبَحۡرِ​ؕ حَتّٰۤى اِذَا كُنۡتُمۡ فِى الۡفُلۡكِ ۚ وَ جَرَيۡنَ بِهِمۡ بِرِيۡحٍ طَيِّبَةٍ وَّفَرِحُوۡا بِهَا جَآءَتۡهَا رِيۡحٌ عَاصِفٌ وَّجَآءَهُمُ الۡمَوۡجُ مِنۡ كُلِّ مَكَانٍ وَّظَنُّوۡۤا اَنَّهُمۡ اُحِيۡطَ بِهِمۡ​ ۙ دَعَوُا اللّٰهَ مُخۡلِصِيۡنَ لَـهُ الدِّيۡنَۙ  لَـئِنۡ اَنۡجَيۡتَـنَا مِنۡ هٰذِهٖ لَنَكُوۡنَنَّ مِنَ الشّٰكِرِيۡنَ‏  فَلَمَّاۤ اَنۡجٰٮهُمۡ اِذَا هُمۡ يَبۡغُوۡنَ فِى الۡاَرۡضِ بِغَيۡرِ الۡحَـقِّ​ ؕ يٰۤـاَ يُّهَا النَّاسُ اِنَّمَا بَغۡيُكُمۡ عَلٰٓى اَنۡفُسِكُمۡ​ۙ مَّتَاعَ الۡحَيٰوةِ الدُّنۡيَا​ ثُمَّ اِلَـيۡنَا مَرۡجِعُكُمۡ فَنُنَبِّئُكُمۡ بِمَا كُنۡتُمۡ تَعۡمَلُوۡنَ‏   اِنَّمَا مَثَلُ الۡحَيٰوةِ الدُّنۡيَا كَمَآءٍ اَنۡزَلۡنٰهُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِهٖ نَبَاتُ الۡاَرۡضِ مِمَّا يَاۡكُلُ النَّاسُ وَالۡاَنۡعَامُؕ حَتّٰۤى اِذَاۤ اَخَذَتِ الۡاَرۡضُ زُخۡرُفَهَا وَازَّيَّنَتۡ وَظَنَّ اَهۡلُهَاۤ اَنَّهُمۡ قٰدِرُوۡنَ عَلَيۡهَاۤ ۙ اَتٰٮهَاۤ اَمۡرُنَا لَيۡلًا اَوۡ نَهَارًا فَجَعَلۡنٰهَا حَصِيۡدًا كَاَنۡ لَّمۡ تَغۡنَ بِالۡاَمۡسِ​ ؕ كَذٰلِكَ نُـفَصِّلُ الۡاٰيٰتِ لِقَوۡمٍ يَّتَفَكَّرُوۡنَ‏  وَاللّٰهُ يَدۡعُوۡۤا اِلٰى دَارِ السَّلٰمِؕ وَيَهۡدِىۡ مَنۡ يَّشَآءُ اِلٰى صِرَاطٍ مُّسۡتَقِيۡمٍ‏  لِلَّذِيۡنَ اَحۡسَنُوا الۡحُسۡنٰى وَزِيَادَةٌ ؕ وَلَا يَرۡهَقُ وُجُوۡهَهُمۡ قَتَرٌ وَّلَا ذِلَّـةٌ ​ ؕ اُولٰٓـئِكَ اَصۡحٰبُ الۡجَـنَّةِ​ ۚ هُمۡ فِيۡهَا خٰلِدُوۡنَ‏   وَالَّذِيۡنَ كَسَبُوا السَّيِّاٰتِ جَزَآءُ سَيِّئَةٍ ۢ بِمِثۡلِهَا ۙ وَتَرۡهَقُهُمۡ ذِلَّـةٌ  ؕ مَا لَهُمۡ مِّنَ اللّٰهِ مِنۡ عَاصِمٍ​​ ۚ كَاَنَّمَاۤ اُغۡشِيَتۡ وُجُوۡهُهُمۡ قِطَعًا مِّنَ الَّيۡلِ مُظۡلِمًا ​ؕ اُولٰٓـئِكَ اَصۡحٰبُ النَّارِ​ ؕ هُمۡ فِيۡهَا خٰلِدُوۡنَ‏  وَيَوۡمَ نَحۡشُرُهُمۡ جَمِيۡعًا ثُمَّ نَقُوۡلُ لِلَّذِيۡنَ اَشۡرَكُوۡا مَكَانَكُمۡ اَنۡتُمۡ وَشُرَكَآؤُكُمۡ​ۚ فَزَيَّلۡنَا بَيۡنَهُمۡ​ وَقَالَ شُرَكَآؤُهُمۡ مَّا كُنۡتُمۡ اِيَّانَا تَعۡبُدُوۡنَ‏  فَكَفٰى بِاللّٰهِ شَهِيۡدًۢا بَيۡنَـنَا وَبَيۡنَكُمۡ اِنۡ كُنَّا عَنۡ عِبَادَتِكُمۡ لَغٰفِلِيۡنَ‏  هُنَالِكَ تَبۡلُوۡا كُلُّ نَفۡسٍ مَّاۤ اَسۡلَفَتۡ​ وَرُدُّوۡۤا اِلَى اللّٰهِ مَوۡلٰٮهُمُ الۡحَـقِّ​ وَضَلَّ عَنۡهُمۡ مَّا كَانُوۡا يَفۡتَرُوۡنَ‏  قُلۡ مَنۡ يَّرۡزُقُكُمۡ مِّنَ السَّمَآءِ وَالۡاَرۡضِ اَمَّنۡ يَّمۡلِكُ السَّمۡعَ وَالۡاَبۡصَارَ وَ مَنۡ يُّخۡرِجُ الۡحَـىَّ مِنَ الۡمَيِّتِ وَيُخۡرِجُ الۡمَيِّتَ مِنَ الۡحَـىِّ وَمَنۡ يُّدَبِّرُ الۡاَمۡرَ​ؕ فَسَيَـقُوۡلُوۡنَ اللّٰهُ​ۚ فَقُلۡ اَفَلَا تَتَّقُوۡنَ‏  فَذٰلِكُمُ اللّٰهُ رَبُّكُمُ الۡحَـقُّ ​ ۚ فَمَاذَا بَعۡدَ الۡحَـقِّ اِلَّا الضَّلٰلُ​​ ۚ فَاَنّٰى تُصۡرَفُوۡنَ‏  كَذٰلِكَ حَقَّتۡ كَلِمَتُ رَبِّكَ عَلَى الَّذِيۡنَ فَسَقُوۡۤا اَنَّهُمۡ لَا يُؤۡمِنُوۡنَ‏  قُلۡ هَلۡ مِنۡ شُرَكَآئِكُمۡ مَّنۡ يَّبۡدَؤُا الۡخَـلۡقَ ثُمَّ يُعِيۡدُهٗ​ ؕ قُلِ اللّٰهُ يَـبۡدَؤُا الۡخَـلۡقَ ثُمَّ يُعِيۡدُهٗ​ؕ فَاَنّٰى تُؤۡفَكُوۡنَ‏  قُلۡ هَلۡ مِنۡ شُرَكَآئِكُمۡ مَّنۡ يَّهۡدِىۡۤ اِلَى الۡحَـقِّ​ؕ قُلِ اللّٰهُ يَهۡدِىۡ لِلۡحَقِّ​ؕ اَفَمَنۡ يَّهۡدِىۡۤ اِلَى الۡحَقِّ اَحَقُّ اَنۡ يُّتَّبَعَ اَمَّنۡ لَّا يَهِدِّىۡۤ اِلَّاۤ اَنۡ يُّهۡدٰى​ۚ فَمَا لَكُمۡ كَيۡفَ تَحۡكُمُوۡنَ‏   وَمَا يَتَّبِعُ اَكۡثَرُهُمۡ اِلَّا ظَنًّا ؕاِنَّ الظَّنَّ لَا يُغۡنِىۡ مِنَ الۡحَـقِّ شَيۡـئًا​ ؕ اِنَّ اللّٰهَ عَلِيۡمٌۢ بِمَا يَفۡعَلُوۡنَ‏  وَمَا كَانَ هٰذَا الۡقُرۡاٰنُ اَنۡ يُّفۡتَـرٰى مِنۡ دُوۡنِ اللّٰهِ وَلٰـكِنۡ تَصۡدِيۡقَ الَّذِىۡ بَيۡنَ يَدَيۡهِ وَتَفۡصِيۡلَ الۡكِتٰبِ لَا رَيۡبَ فِيۡهِ مِنۡ رَّبِّ الۡعٰلَمِيۡنَ‏  اَمۡ يَقُوۡلُوۡنَ افۡتَـرٰٮهُ​ ؕ قُلۡ فَاۡتُوۡا بِسُوۡرَةٍ مِّثۡلِهٖ وَادۡعُوۡا مَنِ اسۡتَطَعۡتُمۡ مِّنۡ دُوۡنِ اللّٰهِ اِنۡ كُنۡتُمۡ صٰدِقِيۡنَ‏  بَلۡ كَذَّبُوۡا بِمَا لَمۡ يُحِيۡطُوۡا بِعِلۡمِهٖ وَلَمَّا يَاۡتِهِمۡ تَاۡوِيۡلُهٗ ​ؕ كَذٰلِكَ كَذَّبَ الَّذِيۡنَ مِنۡ قَبۡلِهِمۡ​ فَانْظُرۡ كَيۡفَ كَانَ عَاقِبَةُ الظّٰلِمِيۡنَ‏  وَ مِنۡهُمۡ مَّنۡ يُّؤۡمِنُ بِهٖ وَمِنۡهُمۡ مَّنۡ لَّا يُؤۡمِنُ بِهٖ​ؕ وَرَبُّكَ اَعۡلَمُ بِالۡمُفۡسِدِيۡنَ‏  وَاِنۡ كَذَّبُوۡكَ فَقُلْ لِّىۡ عَمَلِىۡ وَلَـكُمۡ عَمَلُكُمۡ​ۚ اَنۡـتُمۡ بَرِيۡٓـُٔوۡنَ مِمَّاۤ اَعۡمَلُ وَاَنَا بَرِىۡٓءٌ مِّمَّا تَعۡمَلُوۡنَ‏  وَمِنۡهُمۡ مَّنۡ يَّسۡتَمِعُوۡنَ اِلَيۡكَ​ؕ اَفَاَنۡتَ تُسۡمِعُ الصُّمَّ وَلَوۡ كَانُوۡا لَا يَعۡقِلُوۡنَ‏  وَمِنۡهُمۡ مَّنۡ يَّنۡظُرُ اِلَيۡكَ​ ؕ اَفَاَنۡتَ تَهۡدِى الۡعُمۡىَ وَ لَوۡ كَانُوۡا لَا يُبۡصِرُوۡنَ‏  اِنَّ اللّٰهَ لَا يَظۡلِمُ النَّاسَ شَيۡـئًا وَّلٰـكِنَّ النَّاسَ اَنۡفُسَهُمۡ يَظۡلِمُوۡنَ‏  وَيَوۡمَ يَحۡشُرُهُمۡ كَاَنۡ لَّمۡ يَلۡبَثُوۡۤا اِلَّا سَاعَةً مِّنَ النَّهَارِ يَتَعَارَفُوۡنَ بَيۡنَهُمۡ​ؕ قَدۡ خَسِرَ الَّذِيۡنَ كَذَّبُوۡا بِلِقَآءِ اللّٰهِ وَمَا كَانُوۡا مُهۡتَدِيۡنَ‏  وَاِمَّا نُرِيَـنَّكَ بَعۡضَ الَّذِىۡ نَعِدُهُمۡ اَوۡ نَـتَوَفَّيَنَّكَ فَاِلَيۡنَا مَرۡجِعُهُمۡ ثُمَّ اللّٰهُ شَهِيۡدٌ عَلٰى مَا يَفۡعَلُوۡنَ‏  وَلِكُلِّ اُمَّةٍ رَّسُوۡلٌ​ ۚ فَاِذَا جَآءَ رَسُوۡلُهُمۡ قُضِىَ بَيۡنَهُمۡ بِالۡقِسۡطِ وَهُمۡ لَا يُظۡلَمُوۡنَ‏  وَيَقُوۡلُوۡنَ مَتٰى هٰذَا الۡوَعۡدُ اِنۡ كُنۡتُمۡ صٰدِقِيۡنَ‏  قُلْ لَّاۤ اَمۡلِكُ لِنَفۡسِىۡ ضَرًّا وَّلَا نَفۡعًا اِلَّا مَا شَآءَ اللّٰهُؕ لِكُلِّ اُمَّةٍ اَجَلٌ​ؕ اِذَا جَآءَ اَجَلُهُمۡ فَلَا يَسۡتَـاخِرُوۡنَ سَاعَةً​ وَّلَا يَسۡتَقۡدِمُوۡنَ‏  قُلۡ اَرَءَيۡتُمۡ اِنۡ اَتٰٮكُمۡ عَذَابُهٗ بَيَاتًا اَوۡ نَهَارًا مَّاذَا يَسۡتَعۡجِلُ مِنۡهُ الۡمُجۡرِمُوۡنَ‏  اَثُمَّ اِذَا مَا وَقَعَ اٰمَنۡتُمۡ بِهٖؕ اٰۤلْـٴٰـنَ وَقَدۡ كُنۡتُمۡ بِهٖ تَسۡتَعۡجِلُوۡنَ‏  ثُمَّ قِيۡلَ لِلَّذِيۡنَ ظَلَمُوۡا ذُوۡقُوۡا عَذَابَ الۡخُـلۡدِ​ۚ هَلۡ تُجۡزَوۡنَ اِلَّا بِمَا كُنۡتُمۡ تَكۡسِبُوۡنَ‏  وَيَسۡتَنۡۢبِـُٔوۡنَكَ اَحَقٌّ هُوَ​ ؕ قُلۡ اِىۡ وَرَبِّىۡۤ اِنَّهٗ لَحَقٌّ ​ؕ وَمَاۤ اَنۡتُمۡ بِمُعۡجِزِيۡنَ‏  وَلَوۡ اَنَّ لِكُلِّ نَفۡسٍ ظَلَمَتۡ مَا فِى الۡاَرۡضِ لَافۡتَدَتۡ بِهٖ​ؕ وَاَسَرُّوا النَّدَامَةَ لَمَّا رَاَوُا الۡعَذَابَ​ۚ وَقُضِىَ بَيۡنَهُمۡ بِالۡقِسۡطِ​ وَهُمۡ لَا يُظۡلَمُوۡنَ‏  اَلَاۤ اِنَّ لِلّٰهِ مَا فِى السَّمٰوٰتِ وَالۡاَرۡضِؕ اَلَاۤ اِنَّ وَعۡدَ اللّٰهِ حَقٌّ وَّلٰـكِنَّ اَكۡثَرَهُمۡ لَا يَعۡلَمُوۡنَ‏  هُوَ يُحۡىٖ وَيُمِيۡتُ وَاِلَيۡهِ تُرۡجَعُوۡنَ‏  يٰۤاَيُّهَا النَّاسُ قَدۡ جَآءَتۡكُمۡ مَّوۡعِظَةٌ مِّنۡ رَّبِّكُمۡ وَشِفَآءٌ لِّمَا فِى الصُّدُوۡرِۙ  وَهُدًى وَّرَحۡمَةٌ لِّـلۡمُؤۡمِنِيۡنَ‏  قُلۡ بِفَضۡلِ اللّٰهِ وَبِرَحۡمَتِهٖ فَبِذٰلِكَ فَلۡيَـفۡرَحُوۡا ؕ هُوَ خَيۡرٌ مِّمَّا يَجۡمَعُوۡنَ‏  قُلۡ اَرَءَيۡتُمۡ مَّاۤ اَنۡزَلَ اللّٰهُ لَـكُمۡ مِّنۡ رِّزۡقٍ فَجَعَلۡتُمۡ مِّنۡهُ حَرَامًا وَّحَلٰلًا ؕ قُلۡ آٰللّٰهُ اَذِنَ لَـكُمۡ​ اَمۡ عَلَى اللّٰهِ تَفۡتَرُوۡنَ‏  وَمَا ظَنُّ الَّذِيۡنَ يَفۡتَرُوۡنَ عَلَى اللّٰهِ الۡكَذِبَ يَوۡمَ الۡقِيٰمَةِ​ؕ اِنَّ اللّٰهَ لَذُوۡ فَضۡلٍ عَلَى النَّاسِ وَلٰـكِنَّ اَكۡثَرَهُمۡ لَا يَشۡكُرُوۡنَ‏   وَمَا تَكُوۡنُ فِىۡ شَاۡنٍ وَّمَا تَتۡلُوۡا مِنۡهُ مِنۡ قُرۡاٰنٍ وَّلَا تَعۡمَلُوۡنَ مِنۡ عَمَلٍ اِلَّا كُنَّا عَلَيۡكُمۡ شُهُوۡدًا اِذۡ تُفِيۡضُوۡنَ فِيۡهِ​ؕ وَمَا يَعۡزُبُ عَنۡ رَّبِّكَ مِنۡ مِّثۡقَالِ ذَرَّةٍ فِى الۡاَرۡضِ وَلَا فِى السَّمَآءِ وَلَاۤ اَصۡغَرَ مِنۡ ذٰ لِكَ وَلَاۤ اَكۡبَرَ اِلَّا فِىۡ كِتٰبٍ مُّبِيۡنٍ‏  اَلَاۤ اِنَّ اَوۡلِيَآءَ اللّٰهِ لَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُوۡنَ ۖ ۚ‏  الَّذِيۡنَ اٰمَنُوۡا وَكَانُوۡا يَتَّقُوۡنَؕ‏  لَهُمُ الۡبُشۡرٰى فِى الۡحَيٰوةِ الدُّنۡيَا وَفِى الۡاٰخِرَةِ​ؕ لَا تَبۡدِيۡلَ لِـكَلِمٰتِ اللّٰهِ​ؕ ذٰلِكَ هُوَ الۡفَوۡزُ الۡعَظِيۡمُؕ‏  وَلَا يَحۡزُنۡكَ قَوۡلُهُمۡ​ۘ اِنَّ الۡعِزَّةَ لِلّٰهِ جَمِيۡعًا​ ؕ هُوَ السَّمِيۡعُ الۡعَلِيۡمُ‏  اَلَاۤ اِنَّ لِلّٰهِ مَنۡ فِى السَّمٰوٰتِ وَمَنۡ فِى الۡاَرۡضِ​ؕ وَمَا يَتَّبِعُ الَّذِيۡنَ يَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰهِ شُرَكَآءَ​ ؕ اِنۡ يَّتَّبِعُوۡنَ اِلَّا الظَّنَّ وَاِنۡ هُمۡ اِلَّا يَخۡرُصُوۡنَ‏  هُوَ الَّذِىۡ جَعَلَ لَـكُمُ الَّيۡلَ لِتَسۡكُنُوۡا فِيۡهِ وَالنَّهَارَ مُبۡصِرًا​ ؕ اِنَّ فِىۡ ذٰ لِكَ لَاٰيٰتٍ لِّـقَوۡمٍ يَّسۡمَعُوۡنَ‏  قَالُوۡا اتَّخَذَ اللّٰهُ وَلَدًا​ سُبۡحٰنَهٗ​ ؕ هُوَ الۡـغَنِىُّ​ ؕ لَهٗ مَا فِى السَّمٰوٰتِ وَمَا فِى الۡاَرۡضِ ​ؕ اِنۡ عِنۡدَكُمۡ مِّنۡ سُلۡطٰنٍۢ بِهٰذَا ؕ اَتَقُوۡلُوۡنَ عَلَى اللّٰهِ مَا لَا تَعۡلَمُوۡنَ‏  قُلۡ اِنَّ الَّذِيۡنَ يَفۡتَرُوۡنَ عَلَى اللّٰهِ الۡـكَذِبَ لَا يُفۡلِحُوۡنَؕ‏   مَتَاعٌ فِى الدُّنۡيَا ثُمَّ اِلَيۡنَا مَرۡجِعُهُمۡ ثُمَّ نُذِيۡقُهُمُ الۡعَذَابَ الشَّدِيۡدَ بِمَا كَانُوۡا يَكۡفُرُوۡنَ‏  وَاتۡلُ عَلَيۡهِمۡ نَبَاَ نُوۡحٍ​ۘ اِذۡ قَالَ لِقَوۡمِهٖ يٰقَوۡمِ اِنۡ كَانَ كَبُرَ عَلَيۡكُمۡ مَّقَامِىۡ وَتَذۡكِيۡرِىۡ بِاٰيٰتِ اللّٰهِ فَعَلَى اللّٰهِ تَوَكَّلۡتُ فَاَجۡمِعُوۡۤا اَمۡرَكُمۡ وَشُرَكَآءَكُمۡ ثُمَّ لَا يَكُنۡ اَمۡرُكُمۡ عَلَيۡكُمۡ غُمَّةً ثُمَّ اقۡضُوۡۤا اِلَىَّ وَ لَا تُنۡظِرُوۡنِ‏  فَاِنۡ تَوَلَّـيۡتُمۡ فَمَا سَاَلۡـتُكُمۡ مِّنۡ اَجۡرٍ​ؕاِنۡ اَجۡرِىَ اِلَّا عَلَى اللّٰهِ​ۙ وَاُمِرۡتُ اَنۡ اَكُوۡنَ مِنَ الۡمُسۡلِمِيۡنَ‏  فَكَذَّبُوۡهُ فَنَجَّيۡنٰهُ وَمَنۡ مَّعَهٗ فِى الۡـفُلۡكِ وَجَعَلۡنٰهُمۡ خَلٰٓـئِفَ وَاَغۡرَقۡنَا الَّذِيۡنَ كَذَّبُوۡا بِاٰيٰتِنَا​ ۚ فَانْظُرۡ كَيۡفَ كَانَ عَاقِبَةُ الۡمُنۡذَرِيۡنَ‏  ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِهٖ رُسُلًا اِلٰى قَوۡمِهِمۡ فَجَآءُوۡهُمۡ بِالۡبَيِّنٰتِ فَمَا كَانُوۡا لِيُؤۡمِنُوۡا بِمَا كَذَّبُوۡا بِهٖ مِنۡ قَبۡلُ​ ؕ كَذٰلِكَ نَطۡبَعُ عَلٰى قُلُوۡبِ الۡمُعۡتَدِيۡنَ‏  ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِهِمۡ مُّوۡسٰى وَهٰرُوۡنَ اِلٰى فِرۡعَوۡنَ وَمَلَاِ۫ ـئِهٖ بِاٰيٰتِنَا فَاسۡتَكۡبَرُوۡا وَكَانُوۡا قَوۡمًا مُّجۡرِمِيۡنَ‏  فَلَمَّا جَآءَهُمُ الۡحَـقُّ مِنۡ عِنۡدِنَا قَالُوۡۤا اِنَّ هٰذَا لَسِحۡرٌ مُّبِيۡنٌ‏  قَالَ مُوۡسٰٓى اَتَقُوۡلُوۡنَ لِلۡحَقِّ لَمَّا جَآءَكُمۡ​ ؕ اَسِحۡرٌ هٰذَا ؕ وَلَا يُفۡلِحُ السَّاحِرُوۡنَ‏  قَالُـوۡۤا اَجِئۡتَـنَا لِتَلۡفِتَـنَا عَمَّا وَجَدۡنَا عَلَيۡهِ اٰبَآءَنَا وَتَكُوۡنَ لَكُمَا الۡكِبۡرِيَآءُ فِى الۡاَرۡضِؕ وَمَا نَحۡنُ لَـكُمَا بِمُؤۡمِنِيۡنَ‏   وَقَالَ فِرۡعَوۡنُ ائۡتُوۡنِىۡ بِكُلِّ سٰحِرٍ عَلِيۡمٍ‏  فَلَمَّا جَآءَ السَّحَرَةُ قَالَ لَهُمۡ مُّوۡسٰۤى اَلۡقُوۡا مَاۤ اَنۡتُمۡ مُّلۡقُوۡنَ‏  فَلَمَّاۤ اَلۡقَوۡا قَالَ مُوۡسٰى مَا جِئۡتُمۡ بِهِۙ السِّحۡرُ​ؕ اِنَّ اللّٰهَ سَيُبۡطِلُهٗ ؕ اِنَّ اللّٰهَ لَا يُصۡلِحُ عَمَلَ الۡمُفۡسِدِيۡنَ‏  وَيُحِقُّ اللّٰهُ الۡحَـقَّ بِكَلِمٰتِهٖ وَلَوۡ كَرِهَ الۡمُجۡرِمُوۡنَ‏  فَمَاۤ اٰمَنَ لِمُوۡسٰٓى اِلَّا ذُرِّيَّةٌ مِّنۡ قَوۡمِهٖ عَلٰى خَوۡفٍ مِّنۡ فِرۡعَوۡنَ وَمَلَا۟ ـئِهِمۡ اَنۡ يَّفۡتِنَهُمۡ​ ؕ وَاِنَّ فِرۡعَوۡنَ لَعَالٍ فِى الۡاَرۡضِ​ ۚ وَاِنَّهٗ لَمِنَ الۡمُسۡرِفِيۡنَ‏  وَقَالَ مُوۡسٰى يٰقَوۡمِ اِنۡ كُنۡتُمۡ اٰمَنۡتُمۡ بِاللّٰهِ فَعَلَيۡهِ تَوَكَّلُوۡاۤ اِنۡ كُنۡتُمۡ مُّسۡلِمِيۡنَ‏  فَقَالُوۡا عَلَى اللّٰهِ تَوَكَّلۡنَا​ ۚ رَبَّنَا لَا تَجۡعَلۡنَا فِتۡنَةً لِّـلۡقَوۡمِ الظّٰلِمِيۡنَۙ‏  وَنَجِّنَا بِرَحۡمَتِكَ مِنَ الۡقَوۡمِ الۡكٰفِرِيۡنَ‏  وَاَوۡحَيۡنَاۤ اِلَىٰ مُوۡسٰى وَاَخِيۡهِ اَنۡ تَبَوَّاٰ لِقَوۡمِكُمَا بِمِصۡرَ بُيُوۡتًا وَّاجۡعَلُوۡا بُيُوۡتَكُمۡ قِبۡلَةً وَّاَقِيۡمُوا الصَّلٰوةَ​ ؕ وَبَشِّرِ الۡمُؤۡمِنِيۡنَ‏  ​وَقَالَ مُوۡسٰى رَبَّنَاۤ اِنَّكَ اٰتَيۡتَ فِرۡعَوۡنَ وَمَلَاَهٗ زِيۡنَةً وَّاَمۡوَالًا فِى الۡحَيٰوةِ الدُّنۡيَا ۙ رَبَّنَا لِيُضِلُّوۡا عَنۡ سَبِيۡلِكَ​ۚ رَبَّنَا اطۡمِسۡ عَلٰٓى اَمۡوَالِهِمۡ وَاشۡدُدۡ عَلٰى قُلُوۡبِهِمۡ فَلَا يُؤۡمِنُوۡا حَتّٰى يَرَوُا الۡعَذَابَ الۡاَ لِيۡمَ‏  قَالَ قَدۡ اُجِيۡبَتۡ دَّعۡوَتُكُمَا فَاسۡتَقِيۡمَا وَلَا تَتَّبِعٰٓنِّ سَبِيۡلَ الَّذِيۡنَ لَا يَعۡلَمُوۡنَ‏  وَجَاوَزۡنَا بِبَنِىۡۤ اِسۡرَآءِيۡلَ الۡبَحۡرَ فَاَتۡبـَعَهُمۡ فِرۡعَوۡنُ وَجُنُوۡدُهٗ بَغۡيًا وَّعَدۡوًا​ ؕ حَتّٰۤى اِذَاۤ اَدۡرَكَهُ الۡغَرَقُ قَالَ اٰمَنۡتُ اَنَّهٗ لَاۤ اِلٰهَ اِلَّا الَّذِىۡۤ اٰمَنَتۡ بِهٖ بَنُوۡۤا اِسۡرَآءِيۡلَ وَ اَنَا مِنَ الۡمُسۡلِمِيۡنَ‏  آٰلۡـٰٔنَ وَقَدۡ عَصَيۡتَ قَبۡلُ وَكُنۡتَ مِنَ الۡمُفۡسِدِيۡنَ‏  فَالۡيَوۡمَ نُـنَجِّيۡكَ بِبَدَنِكَ لِتَكُوۡنَ لِمَنۡ خَلۡفَكَ اٰيَةً  ؕ وَاِنَّ كَثِيۡرًا مِّنَ النَّاسِ عَنۡ اٰيٰتِنَا لَغٰفِلُوۡنَ‏ 

Translation
(10:1) Alif. Lam. Ra. These are the verses of the Book overflowing with wisdom.1 (10:2) Does it seem strange to people that We should have revealed to a man from among themselves, directing him to warn the people (who lie engrossed in heedlessness); and to give good news to the believers that they shall enjoy true honour and an exalted status with their Lord?2 (Is this so strange that) the deniers of the truth should say: 'This man is indeed an evident sorcerer'?3 (10:3) Surely your Lord is Allah, Who created the heavens and the earth in six days, then established Himself on the Throne (of His Dominion), governing all affairs of the universe.4 None may intercede with Him except after obtaining His leave.5 Such is Allah, your Lord; do therefore serve Him.6 Will you not take heed?7 (10:4) To Him is your return.8 This is Allah's promise that will certainly come true. Surely it is He Who brings about the creation of all and He will repeat it9 so that He may justly reward those who believe and do righteous deeds; and that those who disbelieve may have a draught of boiling water and suffer a painful chastisement for their denying the truth.10 (10:5) He it is Who gave the sun radiance and the moon light, and determined the stages (for the waxing and waning of the moon) that you may learn the calculation of years and the reckoning of time. Allah has created all this with a rightful purpose (rather than out of play). He expounds His signs for the people who know. (10:6) Surely in the alternation of the night and the day and in all that Allah has created in the heavens and the earth there are signs for the people who seek to avoid (error of outlook and conduct).11 (10:7) Surely those who do not expect to meet Us, who are gratified with the life of the world and content with it, and are heedless of Our signs, (10:8) their abode shall be the Fire in return for their misdeeds,12 (10:9) Surely those who believe (in the truths revealed in the Book) and do righteous deeds their Lord will guide them aright because of their faith. Rivers shall flow beneath them in the Gardens of Bliss.13 (10:10) Their cry in it will be: 'Glory be to You, Our Lord!', and their greeting: 'Peace!'; and their cry will always end with: 'All praise be to Allah, the Lord of the universe.14 (10:11) Were Allah15 to hasten to bring upon men (the consequence of) evil in the way men hasten in seeking the wealth of this world, their term would have long since expired. (But that is not Our way.) So We leave alone those who do not expect to meet Us that they may blindly stumble in their transgression. (10:12) And (such is man that) when an affliction befalls him, he cries out to Us, reclining and sitting and standing. But no sooner than We have removed his affliction, he passes on as though he had never cried out to Us to remove his affliction. Thus it is that the misdeeds of the transgressors are made fair-seeming to them. (10:13) Surely We destroyed the nations (which had risen to heights of glory in their times) before you16 when they indulged in wrong-doing17 and refused to believe even when their Messengers brought clear signs to them. Thus do We recompense the people who are guilty. (10:14) Now We have appointed you as their successors in the earth to see how you act.18 (10:15) And whenever Our clear revelations are recited to them, those who do not expect to meet Us say: 'Bring us a Qur'an other than this one, or at least make changes in it.19 Tell them (O Muhammad): 'It is not for me to change it of my accord. I only follow what is revealed to me. Were I to disobey my Lord, I fear the chastisement of an Awesome Day.20 (10:16) Tell them: 'Had Allah so willed, I would not have recited the Qur'an to you, nor would Allah have informed you of it. I have spent a lifetime among you before this. Do you, then, not use your reason?21 (10:17) Who, then, is a greater wrong-doer than he who forges a lie against Allah or rejects His signs as false?22 Surely the guilty shall not prosper.23 (10:18) They worship, beside Allah, those who can neither harm nor profit them, saying; 'These are our intercessors with Allah.' Tell them (O Muhammad): 'Do you inform Allah of something regarding whose existence in the heavens or on the earth He has no knowledge?24 Holy is He and He is exalted far above what they associate with Him in His divinity'. (10:19) Once all men were but a single community; then they disagreed (and formulated different beliefs and rites).25 Had it not been that your Lord had already so ordained, a decisive judgement would have been made regarding their disagreements.26 (10:20) They say: 'Why was a sign not sent down upon the prophet from His Lord?27 Tell (such people): 'The realm of the Unseen belongs to Allah. Wait, then; I shall wait along with you.28 (10:21) No sooner than We bestow mercy on a people after hardship has hit them than they begin to scheme against Our signs.29 Tell them: 'Allah is swifter in scheming. Our angels are recording all your intriguing.30 (10:22) He it is Who enables you to journey through the land and the sea. And so it happens that when you have boarded the ships and they set sail with a favourable wind, and the passengers rejoice at the pleasant voyage, then suddenly a fierce gale appears, and wave upon wave surges upon them from every side, and people believe that they are surrounded from all directions, and all of them cry out to Allah in full sincerity of faith: 'If You deliver us from this we shall surely be thankful.31 (10:23) But no sooner than He delivers them than they go about committing excesses on the earth, acting unjustly. Men ! The excesses you commit will be of harm only to yourselves, (Enjoy, if you will) the fleeting pleasure of this world; in me end you shall all return to Us, and then We shall tell you what you did. (10:24) The example of the life of this world (which has enamoured you into becoming heedless to Our signs) is that of water that We sent down from the heaven which causes the vegetation of the earth, which sustains men and cattle, to grow luxuriantly. But when the earth took on its golden raiment and became well adorned and the owners believed that they had full control over their lands Our command came upon them by night or by day, and We convened it into a stubble, as though it had not blossomed yesterday. Thus do We expound the signs for a people who reflect. (10:25) (You are being lured by this ephemeral world) although Allah calls you to the abode of peace32 and guides whomsoever He wills to a straightway. (10:26) For those who do good there is good reward and more besides;33 neither gloom nor humiliation shall cover their faces. They are the people of the Garden and in it they shall abide. (10:27) Those who do evil deeds, the recompense of an evil deed is its like,34 and humiliation shall spread over them and there will be none to protect them from Allah. Darkness will cover their faces as though they were veiled with the dark blackness of night.35 These are the people of the Fire and in it they shall abide. (10:28) And the Day when We shall muster them all together, We shall say to those who associated others with Allah in His divinity: 'Keep to your places - you and those whom you associated with Allah.' Then We shall remove the veil of foreignness separating them.36 Those whom they had associated with Allah will say. 'It was not us that you worshipped. (10:29) Allah's witness suffices between you and us that (even if you worshipped us) we were totally unaware of your worshipping us.37 (10:30) Thereupon everyone shall taste the recompense of his past deeds. All shall be sent back to Allah, their true Lord, and then all the falsehoods they had fabricated will have forsaken them. (10:31) Ask them: 'Who provides you with sustenance out of the heavens and the earth? Who holds mastery over your hearing and sight? Who brings forth the living from the dead and the dead from the living? Who governs all affairs of the universe?' They will surely say: 'Allah.' Tell them: 'Will you, then, not shun (going against reality)?" (10:32) Such, then, is Allah, your true Lord.38 And what is there after truth but error? How, then, are you being turned away?39 (10:33) Thus the word of your Lord is fulfilled concerning the transgressors that they shall not believe.40 (10:34) Ask them: 'Is there any among those whom you associate with Allah in His divinity who brings about the creation of all beings in the first instance and will then repeat it?' Tell them: 'It is Allah Who brings about the creation of all beings and will then repeat it.41 How are you, then, being misled?42 (10:35) Ask them: 'Are there among ones whom you associate with Allah in His divinity those who can guide to the truth?43 Say: 'It is Allah alone Who guides to the truth.' Then, who is more worthy to be followed - He Who guides to the truth, or he who cannot find the right way unless others guide him to it? What is wrong with you? How ill do you judge! (10:36) Most of them only follow conjectures;44 and surely conjecture can be no substitute for truth. Allah is well aware of whatever they do. (10:37) And this Qur'an is such that it could not be composed by any unless it be revealed from Allah. It is a confirmation of the revelation made before it and a detailed exposition of the Book.45 Beyond doubt it is from the Lord of the universe. (10:38) Do they say that the Messenger has himself composed the Qur'an? Say: 'In that case bring forth just one surah like it and call on all whom you can, except Allah, to help you if you are truthful.46 (10:39) In fact they arbitrarily rejected as false whatever they failed to comprehend and whose final sequel was not apparent to them.47 Likewise had their predecessors rejected the truth, declaring it falsehood. Do observe, then, what was the end of the wrong-doers. (10:40) Of those some will believe and others will not. Your Lord knows best the mischief-makers.48 (10:41) And if they reject you as false, tell them: 'My deeds are for myself and your deeds for yourselves. You will not be held responsible for my deeds, nor I for your deeds.49 (10:42) Of them some seem to give heed to you; will you, then, make the deaf hear even though they understand nothing?50 (10:43) And of them some look towards you; will you, then, guide the blind, even though they can see nothing?51 (10:44) Surely Allah does not wrong men; they rather wrong themselves.52 (10:45) (But today they are oblivious of everything except enjoyment of worldly life.) And on the Day when He will muster all men together, they will feel as though they had been in the world no more than an hour of the day to get acquainted with one another.53 (It will then become evident that) those who called the lie to meeting with Allah54 were utter losers and were not rightly-directed. (10:46) Whether We let you see (during your lifetime) some of the chastisement with which We threaten them, or We call you unto Us (before the chastisement strikes them), in any case they are bound to return to Us. Allah is witness to all what they do. (10:47) A Messenger is sent to every people;55 and when their Messenger comes, the fate of that people is decided with full justice; they are subjected to no wrong.56 (10:48) They say:'If what you promise is true, when will this threat be fulfilled?' (10:49) Tell them: 'I have no power to harm or benefit even myself, except what Allah may will.57 There is an appointed term for every people; and when the end of their term comes, neither can they put it off for an hour, nor can they bring it an hour before.58 (10:50) Tell them: 'Did you consider (what you would do) were His chastisement to fall upon you suddenly by night or by day? So why are the culprits seeking to hasten its coming? (10:51) Is it only when this chastisement has actually overtaken you that you will believe in it? (And when the chastisement will surprise you), you will try to get away from it, although it is you who had sought to hasten its coming.' (10:52) The wrong-doers will then be told: 'Suffer now the abiding chastisement. How else can you be rewarded except according to your deeds?' (10:53) They ask you if what you say is true? Tell them: 'Yes, by my Lord, this is altogether true, and you have no power to prevent the chastisement from befalling.' (10:54) If a wrong-doer had all that is in the earth he would surely offer it to ransom himself. When the wrong-doers perceive the chastisement, they will feel intense remorse in their hearts.59 But a judgement shall be made with full justice about them. They shall not be wronged. (10:55) Indeed all that is in the heavens and the earth belongs to Allah. And most certainly Allah's promise will be fulfilled, though most men are not aware. (10:56) He it is Who gives life and causes death, and to Him shall you all be returned. (10:57) Men! Now there has come to you an exhortation from your Lord, a healing for the ailments of the hearts, and a guidance and mercy for those who believe. (10:58) Tell them (O Prophet!): 'Let them rejoice in Allah's grace and mercy through which this (Book) has come to you. It is better than all the riches that they accumulate. (10:59) Did you consider that the sustenance which Allah had sent down for you60 of your own accord you have declared some of it as unlawful and some as lawful?61 Ask them: 'Did Allah bestow upon you any authority for this or do you forge lies against Allah?62 (10:60) Think how those who invent lies against Him will be treated on, the Day of Judgement? Allah is bountiful to men yet most of them do not give thanks.63 (10:61) (O Prophet!) Whatever you may be engaged in, whether you recite any portion of the Qur'an, or whatever else all of you are doing, We are witnesses to whatever you may be occupied with. Not even an atom's weight escapes your Lord on the earth or in the heaven, nor is there anything smaller or bigger than that, except that it is on record in a Clear Book.64 (10:62) Oh, surely the friends of Allah have nothing to fear, nor shall they grieve - (10:63) the ones who believe and are God-fearing. (10:64) For them are glad tidings in this world and in the Hereafter. The words of Allah shall not change. That is the supreme triumph. (10:65) (O Prophet!) Let not the utterances of the opponents distress you. Indeed all honour is Allah's. He is All-Hearing, All-Knowing. (10:66) Verily whoever dwells in the heavens or the earth belongs to Allah. Those who invoke others beside Allah, associating them with Him in His divinity, only follow conjectures and are merely guessing. (10:67) It is Allah alone Who has made the night that you may rest in it, and has made the day light-giving. Surely in that there are signs for those who give heed (to the call of the Messenger).65 (10:68) They say: 'Allah has taken a son.66 Glory be to Him.67 He is self-sufficient! His is all that is in the heavens and all that is in the earth.68 Have you any authority to support (that Allah has taken a son)? Do you ascribe to Allah something of which you have no knowledge? (10:69) Tell them (O Muhammad!): 'Indeed those who invent lies against Allah will never prosper. (10:70) They may enjoy the life of this world, but in the end they must return to Us, and then We shall cause them to taste severe chastisement for their disbelieving.' (10:71) And narrate to them the story of Noah69 when he said to his people: 'My people! If my living in your midst and my effort to shake you out of heedlessness by reciting to you the revelations of Allah offend you, then remember that I have put all my trust in Allah. So draw up your plan in concert with those whom you associate with Allah in His divinity, leaving no part of it obscure, and then put it into effect against me, and give me no respite.70 (10:72) When you turned your back on my admonition (what harm did you cause me?) I had asked of you no reward, for my reward lies only with Allah, and I am commanded to be of those who totally submit (to Allah)1. (10:73) But they rejected Noah, calling him a liar. So We saved him and those who were with him in the Ark, and made them successors (to the authority in the land), and drowned all those who had rejected Our signs as false. Consider, then, the fate of those who had been warned (and still did not believe). (10:74) Then We sent forth after him other Messengers, each one to his people. They brought to them clear signs, but they were not such as to believe in what they had rejected earlier as false. Thus do We seal the hearts of those who transgress.71 (10:75) Then, after them,72 We sent forth Moses and Aaron to Pharaoh and his chiefs with Our signs, but they waxed proud.73 They were a wickd people. (10:76) And when truth came to them from Us, they said: 'Indeed this is plain sorcery.74 (10:77) Moses said: 'Do you say this about the truth after it has come to you? Is this sorcery? You call this sorcery although sorcerers never come to a happy end.75 (10:78) They replied: 'Have you come to turn us away from the way of our forefathers that the two of you might become supreme in the land?76 We shall never accept what the two of you say.' (10:79) And Pharaoh said (to his) men: 'Bring every skilled sorcerer to me.' (10:80) And when the sorcerers came Moses said to them: 'Cast whatever you wish to cast.' (10:81) Then when they had cast (their staffs), Moses said: 'What you have produced is sheer sorcery.77 Allah will certainly reduce it to naught. Surely Allah does not set right the work of the mischief-makers. (10:82) Allah vindicates the truth by His commands, howsoever much the guilty might detest that.' (10:83) None but a few youths78 of Moses' people accepted him,79 fearing that Pharaoh and their own chiefs would persecute them. Indeed Pharaoh was mighty in the land, he was among those who exceed all limits.80 (10:84) Moses said: 'My people! If you believe in Allah and are truly Muslims81 then place your reliance on Him alone.' (10:85) They replied:82 'We place our reliance on Allah. Our Lord! Do not make us a trial for the oppressors,83 (10:86) and deliver us, through Your mercy, from the unbelievers.' (10:87) And We directed Moses and his brother: 'Prepare a few houses for your people in Egypt, and make your houses a direction for men to pray, and establish Prayer,84 and give glad tidings to the men of faith.85 (10:88) Moses prayed:86 'Our Lord! You bestowed upon Pharaoh and his nobles splendour87 and riches88 in the world. Our Lord! Have You done this that they may lead people astray from Your path? Our Lord! Obliterate their riches and harden their hearts that they may not believe until they observe the painful chastisement.89 (10:89) Allah responded: 'The prayer of the two of you is accepted. So keep steadfast, and do not follow the path of the ignorant.90 (10:90) And We led the Children of Israel across the sea. Then Pharaoh and his hosts pursued them in iniquity and transgression until Pharaoh cried out while he was drowning: 'I believe that there is no god but Allah in Whom the Children of Israel believe, and I am also one of those who submit to Allah.91 (10:91) (Thereupon came the response): 'Now you believe, although you disobeyed earlier and were one of the mischief-makers. (10:92) We shall now save your corpse that you may serve as a sign of warning for all posterity,92 although many men are heedless of Our signs.93

Commentary

1. This introductory verse contains a subtle answer to those foolish people who presumed that the discourses, which the Messenger (peace be upon him) was presenting as the Quran, were nothing more than eloquent speeches, poetic lofty thoughts, and some predictions like those of the soothsayers. They are being warned that the Quran is not what they supposed it to be but this is the Book of wisdom, and that if they did not pay due attention to it, they would deprive themselves of wisdom.

2. This question has been posed to impress on them that if they considered the matter coolly, they themselves would come to the conclusion that:

(a) There is nothing strange in appointing a man to warn his fellow men of the consequences of neglecting the Message. For it is obvious that a man, and not a jinn nor an angel nor any other being, was the proper messenger for human beings.

(b) There is nothing strange in it that the Creator and Lord of mankind should make arrangements for the guidance of erring human beings; nay, it would have been strange if He had made no such arrangements, and

(c) There is nothing strange in this that real honor and success should come to those who accept the guidance and not to those who reject it.

3. They dubbed him “evident sorcerer” but did not consider whether the epithet appropriately applied to him or not. It is obvious that the mere fact that he was moving the hearts and influencing the minds of the believers with his eloquence was not a sufficient proof that he was using magic to achieve this object. And it is not difficult at all to distinguish rhetoric of a Messenger from that of an sorcerer for these are quite distinct from each other in their nature, in the objectives for which they are used and in the effect they produce on the lives of the believers. The irresponsible sorcerer does not care at all whether what he utters is correct, just and righteous because his only object is to influence the hearts of the hearers in order to achieve his own unlawful ends. That is why he does not hesitate at all to utter any false, exaggerated or unjust thing, if it serves his purpose. For his only aim is to produce an emotional effect in order to deceive the people by using an artificially ornamented and exaggerated language rather than to state things of wisdom. As a result of this, his talk is contradictory, imbalanced and unsystematic. As his sole object is self-interest, he abuses his rhetoric for exploitation, or for sowing seeds of discord or for setting one party against the other. Therefore, the sorcerer fails to produce any high moral effects on the lives of the people or to imbue them with any righteous thoughts or to urge them to noble deeds or to bring about any healthy change in their lives; nay, as a result of his magic the people begin to exhibit even worse qualities than they did before.

Thus it is implied that by the application of this criterion, the charge of the unbelievers that “This man is a manifest sorcerer” is refuted, for it means to say to them: You yourselves are witnessing that the talk of this person is wise, systematic, balanced, right and just. Every word he utters is well-thought out and everything he says is most valuable and precious. His eloquence aims at nothing but reform of the people. There is not the least tinge of personal, family, national or any other worldly interest in his talk. His only intention and desire is to warn the people of the consequences of their negligence and to invite them to the way of their own good. Then consider the effects of his eloquence and you will find that they are quite different from those produced by the rhetoric of the enchanters. The lives of all those who have been influenced by him have been so reformed that they have become models of high moral character and excellent conduct. Therefore, you should consider the matter and decide for yourselves whether he is an enchanter or a prophet.

4. This is to impress the fact that after creating the universe, Allah has not cut off connection with it, but has sat Himself upon His Throne and is practically directing and conducting and governing each and every part of it. The foolish people think that after creating the universe, Allah has left it to itself or to others to exploit it as they will. But the Quran refutes this and says that Allah Himself is governing His entire creation and He has kept all the powers and the reins of government in His own hands and whatever is taking place in each and every part of the universe is happening with His command or permission. In short, He is not only the Creator but also the Ruler, Designer and Supporter of the universe, which is working in accordance with His will. See also (E.Ns 40, 41 of Surah Al-Aaaraf).

5. This is to emphasize the other side of the matter. He is All-Powerful and there is none who dare make even a recommendation to Him about anything, not to speak of interfering with His management of affairs so as to cause any change in His decrees or in the making or marring of anyone’s fate. The most one can do is to make a supplication to Him but it all depends on His will to grant or reject it. There is none so powerful in His Kingdom as to have his own way in anything or to get his recommendations through anyhow.

6. After stating the bare fact that Allah alone is the Lord, people are being told the kind of conduct that fact demands from them. That is, when Allah alone is your Lord, you should worship Him alone. In this connection, it should also be noted that just as the Arabic word Rabb implies three things namely Providence, Supremacy and Sovereignty, likewise the Arabic word ibadat also contains three corresponding implications.

(1) Worship: As Allah is his sole Providence, man should show his gratitude to Him by worshiping Him alone. He should pray and supplicate to Him and bow his head in reverence to Him and none else.

(2) Servitude: As Allah is the only Supreme Being, man should behave like His servant and slave and should not adopt the attitude of independence towards Him nor should he subject himself to the mental or practical servitude of anyone else.

(3) Obedience: As Allah is his sole Sovereign, man should obey His commands, and follow His law, and he should neither become his own sovereign nor should he acknowledge anyone else as his sovereign.

7. That is, will you not then understand the implications of the reality that has been expounded? Will you not open your eyes and see the misunderstandings which have been misleading you into wrong ways opposed to Reality? Will you persist in them?

8. This is the second basic principle of the teachings of every prophet; “You shall have to return to your Lord and render an account of all you did in this world.” The first principle has been stated in the preceding verse: Allah alone is your Lord: therefore worship only Him.

9. This sentence contains both a statement and its proof. The statement is, “Allah will again bring to life all human beings,” and the proof is, “This is as easy for Allah as it was to create them the first time.” The one who acknowledges that Allah has originated all creation (and who can deny this except those atheists who accepted the absurd theory of “creation without a creator” merely to get a plea for discarding the religion of the Christian clergy?) cannot consider this as impossible or irrational.

10. The reason why Allah will again bring the whole mankind to life is to reward the believers and to punish the disbelievers. After showing that this is possible to raise the dead, it is stated that it is absolutely necessary to fulfill the demands of common sense and justice, for full justice cannot be done without this. Common sense and justice demand that those who believe and do righteous deeds should be given their full rewards, and those who disbelieve and reject the truth and do evil deeds, should be duly punished. As every sensible and just person knows that this demand of justice is not fulfilled in its entirety, and cannot be fulfilled, in this world. It is absolutely essential that the entire mankind should again be brought to life for this purpose. See also (E.N. 30, Surah Al-Aaraf )and (E.N. 105, Surah Hud).

11. This is the third argument in proof of the doctrine of the life in the Hereafter. It is based on Allah’s manifestations in the heavens and on the earth. The greatest and most manifest of these are the sun the moon and the alternation of the night and day, for these are ever present before each and every human being. All these clearly show that the Creator of this great and vast universe is not a child who has made all this for mere fun and will break it up when he is satiated with it. These manifestations of His are a clear proof of the fact that the Creator is All-Wise, for there is a system, a wisdom, a design and a serious object in each and every particle of His creation. These seem, as it were, to say: When you yourselves learn from the signs and manifestations of His wisdom that He is All-Wise, how can you, then, expect that He will not call man to account after granting him common sense, moral feelings, independent responsibility and authority to exploit His endless resources, and that He will not reward those who make the right use of these and punish those who abuse them?

Thus, it has become obvious that in (Ayats 4-6), three arguments have been given in their logical order to present the doctrine of the Hereafter:

(1) The fact of the origination of life in this world is a proof that life in the next world is also possible.

(2) There must be life in the Hereafter, because it is essential for the recompense of the deeds that one does, and of the use or abuse one makes of the moral responsibilities that have been entrusted to man. Therefore, it is the demand of common sense and justice that there must be another world in which one should bear the consequences of his deeds, for this is not possible in this world.

(3) When common sense and justice demand that there must be life in the Hereafter, this need will surely be satisfied, for the Creator of man and the universe is All- Wise, and it cannot be conceived that the All-Wise will not satisfy the demands of common sense and justice.

A serious thinking will show that these are the only possible arguments for the proof of the life in the Hereafter and these suffice, too. After this the only thing that might be demanded in this connection is that it should be actually demonstrated before man to convince him that this thing is possible, necessary and demanded by the Wisdom of Allah. But it is obvious that this will not be done in this world for this is for the trial of man and not for recompense, and Allah wills to test whether man believes in the Hereafter without seeing it, merely by his reasoning on the right lines.

Besides this, the words, “He explains in detail the signs for a people who have knowledge” and “Are indeed signs for a people who fear Allah” are worthy of serious consideration. These words imply this: Allah has in His wisdom spread such signs in each and every manifestation of His as clearly point to the realities that are hidden behind them; but only those people can reach to those realities, who (a) free themselves from the prejudices of ignorance and acquire knowledge from the sources with which Allah has provided man for this purpose, and (b) have the intention of avoiding wrong ways and following the right way.

12. This passage also contains a statement and its proof. The statement is that those who reject the doctrine of the Hereafter shall inevitably go to Hell and its proof is that those who reject or pay no heed to this, commit such evil deeds as deserve nothing less than the fire of Hell. The fact which is supported by the experience of thousands of years, is that those who do not consider themselves responsible and accountable to God in the Hereafter, go astray into wrong ways for lack of any control over themselves, and commit immoralities and fill God’s earth with tyranny, chaos and filth and thus merit Hell. This is inevitable. If a man leads his life on the presumption that there is no other life, he will have no fear that he shall have to render a full account of all his deeds in this world. Therefore his sole aim in this life will be to win, by hook or by crook, prosperity, happiness, fame and power in this world. Naturally these materialistic attitudes make people heedless of the signs of Allah and mislead them into wrong ways that lead to Hell.

The above argument for the doctrine of the Hereafter is in its nature different from the previous three arguments. This is based on the knowledge gained by human experience while the former were based on rational reasoning. Though here only a hint has been given about it, the same has been stated in detail in other places in the Quran. This is the argument in brief: Human beings cannot adopt individually or collectively the right attitude towards life unless the doctrine of accountability to God is deeply embedded in their hearts. The fact that human beings begin to behave erroneously, if and when their belief in this doctrine disappears or becomes weak, is borne out by a long experience. Had not the creed of the Hereafter been real, its acceptance or rejection would not have produced the results inevitably and continuously for centuries. The fact that the acceptance of a doctrine should have continuously produced right sort of results, and its denial wrong results, is a clear proof that it is real. Though the premises of the above argument and the conclusion drawn from these are clear and closely connected, there are some people who do not agree with this proposition. They argue their point like this. There are many instances of people who deny the Hereafter and base their moral philosophy and their rule of conduct on atheism and materialism, still they possess high moral characters and abstain from every sort of evil. In short, they are virtuous in their affairs and render great services to the people. But a little thinking will show that this is a weak argument. If we probe into the materialistic philosophies and systems, we shall find that all these lack solid foundations for the moral excellence and practical virtuous deeds; therefore they cannot produce those qualities with which the atheists and the materialists are credited. Indeed no such motivating factors exist in those philosophies as may produce the qualities of righteousness, honesty, trust worthiness, justice, compassion, generosity, sacrifice, sympathy, self control, purity, the fulfillment of duties, obligations and pledges and the like. The only alternative to the doctrines of Tauhid and the Hereafter is utilitarianism which might become the basis for a practical moral system, for all the other philosophies are merely hypothetical and impracticable. It is quite obvious that the motivating power of utilitarianism is very limited because it is incapable of carrying a person farther than utility itself. Therefore the one who believes in this doctrine will consider a virtue a “virtue” only as long as it is useful to his own person, family, society etc. and will direct all his efforts towards promoting their welfare and happiness and will adhere to moral qualities only as long as they are conducive to his own good or to that of his own people. But he will discard these virtues when he is convinced that these will be harmful. That is why a utilitarian does not believe in absolute morality but adopts truth or falsehood, honesty or dishonesty, faithfulness or treachery, justice or injustice, in short, any virtue or vice that may suit the occasion and be useful for his own interests.

Nevertheless, if there be any up-holders of absolute morality from among the disbelievers of Allah and the Hereafter, they could not have gotten these virtues from the doctrine of utilitarianism but from those latent religious influences that might have remained embedded in their hearts without their conscious knowledge. Such a person is, in fact, indebted to religion for his moral excellences, though he may be attributing these to secularism and materialism, for he cannot point out anything, whatsoever, in them that might have motivated those virtues.

13. We should not pass cursorily over this verse and should consider it deeply in the order it has been presented:

(1) Why will they be given Gardens of delight in the life of the Hereafter? This will be because they followed the right way in the life of this world and adopted the right ways in every aspect of life, both as individuals and as a community, and discarded the false and erroneous ways.

(2) How did they obtain at every step, at every turning and at every crossroad the correct criterion of judging between the right and the wrong, the true and the false, the righteous and the erroneous? Then from where did they get the power to remain steadfast on the right way, avoiding scrupulously wrong ways, after getting the right sort of discernment? It was their Lord Who is the real source of everything, Who gave them the guidance and the power of doing good works on every critical occasion.

(3) Why did their Lord give them that guidance and power? He gave them these things because of their faith.

(4) What is that characteristic of the faith which produces the above results? The faith which produces those results does not comprise mere profession but it is that faith which becomes the moving spirit of one’s conduct and character and has the power of reforming one’s morals and deeds.

In order to illustrate this point, let us consider, in the physical life of man, the case of food that is consumed for nourishment, health, energy and happiness. It is obvious that these results cannot be produced by the mere taking in of any food, but by that food which is so digested as turns into blood and circulates into every vein to provide energy to every part of the body for its proper functioning. In the same way, in the moral life, guidance, righteous attitude and pure conduct and true success, depend on those right creeds that get deeply embedded in the mind, heart and soul. Otherwise, creeds which are merely professed by the tongue or lie dormant in some corner of the mind and the heart cannot produce such results, for they cannot influence one’s conduct, character, way of thinking and attitude towards life for the better. Just as one may eat food and still not obtain those useful results which are produced only if it is digested properly according to the physical laws of God. In the same way, one who professes those right creeds merely with his tongue, but does not make them a part of his mind, heart and soul does not deserve those rewards which are only for those whose deeds correspond to the creeds.

14. These facts about the life in Paradise have been stated in order to make conspicuous the high thinking and the noble qualities of the believers. When they enter Paradise after coming out successful in this worldly test, they will manifest the same high qualities of character that they had in this world. Instead of making urgent and immediate demands for beautiful articles of luxury, musical instruments, wine and women, they will sing hymns of praise to their Lord. This also belies that picture of the life in Paradise that some crooked people have formed of it. The fact is that the noble personalities which the believers build in this world and the high ways of thinking and the excellent moral characters they form in this world and the great and rigid training they give to their feelings, emotions and desires, will become all the more prominent in the pure surroundings and environments of Paradise. That is why they will love it most to sing hymns of praise to Allah and glorify His name just as they did in this world. Besides this, their greatest wish and desire in Paradise will be peace for one another, as it was in their collective life in this world.

15. After the introductory (verses 1-10), the Quran takes up admonition which is the main subject of the Surah. In order to understand this fully we should keep two things in view as its background:

First, a little before its revelation, the continuous horrible famine, which had afflicted Makkah for seven long years and humbled the haughty Quraish, had come to an end. Naturally this had given a blow to idol worship and acted as a stimulus to God worship. For, in their utter helplessness, they had to supplicate to Allah and cry meekly for help. So much so that Abu Sufyan had to approach the Prophet (peace be upon him) with this request: Please pray to Allah to remove this affliction from us. But when the famine was over, and rains began to fall, and prosperity returned, they began to show rebellion and do evil deeds and started their hostile activities against the believers. Thus the hearts that had turned to Allah, again became neglectful of Him. See (Surah An-Nahal, Ayat 113), (Surah Al-Mominoon, Ayats 75-77), (Surah Ad-Dukhan, Ayats 10- 16).

Secondly, the Quran answered the question with which they confronted the Prophet (peace be upon him) whenever he warned them of the consequences of rejecting the truth. They would say” You are always threatening us with Allah’s wrath; why doesn’t the divine torment visit us and why is it being delayed?

Keeping the above background in view, (Ayats 11-12 )may be expanded like this: Allah does not hasten in punishing and seizing the people for their sins as He hastens in showing kindness and compassion to them. Do they, then, want Him to hasten His torment for their rebellions, as He hastened to remove famine in answer to their supplications? As this is not Our Way, We give them time to mend their evil ways in spite of their transgressions and rebellions. We send warning after warning and give them respite until their term comes to an end. Then the law of requital comes into force. In contrast to this, their way is the way of mean and narrow minded people. When affliction comes, they remember Allah, begin to cry and call Him meekly, but forget it all during the time of prosperity. Such bad ways as these are leading them to divine torment.

16. The Arabic word qarn is commonly used for the people living during the same period. But from the way the Quran has used this word on different occasions, it is evident that by qarn is, meant the community which had been invested with power and authority and appointed wholly or partially to the position of leadership of the world. One way in which such a community is destroyed is that it is totally exterminated but there are other forms of its destruction also.

17. Here the word zulm has not been used in its commonly known limited sense, but it covers all sorts of sins that are committed, when people transgress the boundaries of Allah’s slavery. Refer to (E.N. 49 of Surah Al-Baqarah).

18. (Ayats 13-14) have been pointedly addressed to the Arabs so as to say, “O Prophet (peace be upon him) of Arabia, learn a lesson from the communities that have passed before you. They were given an opportunity for doing good deeds in their time but instead of this they adopted the attitude of transgression and rebellion and rejected the teachings of the Messengers who had been sent for their guidance. As they failed in Our test, We dismissed them from leadership. Now, O people of Arabia, your turn has come and you have replaced them and have gotten the opportunity for doing the same work under the guidance of Our Prophet Muhammad (peace be upon him). You must understand that you are undergoing the same test in which your predecessors have failed. If you do not want to meet with the end they met, you should make the right use of this opportunity by learning a lesson from their end and by avoiding the errors, which became the ultimate cause of their destruction.

19. They implied two things when they said these words. First, they meant that what Muhammad (peace be upon him) was presenting as divine revelation was really the product of his own mind but he was ascribing it to Allah merely to make his claim weighty. Secondly, they implied this: If you want to be the leader of your people, present something that may make them prosperous in the world and give up the doctrines of Tauhid and the Hereafter and the moral restrictions you are prescribing in your teaching. And if it is not possible, make some amendments in the Quran so that a compromise may be made between you and us on the principle of give and take so that there should be some scope for our shirk in your Tauhid and for our self worship and for our salvation in the Hereafter, irrespective of what we do in this world. You should also note it well that we cannot accept your absolute morality: therefore you should make an allowance for our prejudices, our rites and customs, our personal and national interests and our desires. We propose that with mutual agreement we should make a list of those religious demands which should be obligatory on us for the fulfillment of Allah’s rights, and beyond that we should be free to conduct our worldly affairs in any way we like. This compromise is necessary because we cannot accept your demand that human life in all its aspects should entirely be led in accordance with the implications of the doctrines of Tauhid and the Hereafter and the regulations of the Islamic code of life.

20. This is the answer to the two above mentioned demands: I have no authority of making any alterations in this Book for I am not its author but Allah is the One Who is sending it down to me. Therefore there is no question of any compromise about it. If you want to accept its way, you will have to accept it as it is; otherwise you are free to reject it.

21. This is a very strong argument against their accusation that Muhammad (peace be upon him) was himself the author of the Quran but was ascribing it to Allah, and in support of the Prophet’s (peace be upon him) claim that it was being sent down to him by Allah, Who was its Author. The argument is this: You yourselves have witnessed the forty years of his life before his appointment to Prophethood. He was born in your own city and passed his boyhood, youth and middle age before your very eyes. He lived among you and had all kinds of relations, social, marital, economic, etc. with you. So much so that no aspect of his life was hidden from you. Did you notice anything in his whole life that might show that he could be the author of this Book? Do you not use your commonsense?

The question posed in the Quran implied two things which were well known to everyone in Makkah about the Prophet (peace be upon him):

First, during the forty years of his life before Prophethood, he had neither received any education nor training nor sat in any company that should have enabled him to become the author of such a Book as was full of unique things that were unknown to the people around him. No one had ever heard from him anything about the problems that had been dealt with in different Surahs of the Quran. So much so that not even a relative or close friend of his had ever noticed anything in his talk or in anything about him that might have shown any signs of gradual development towards it before he made his great claim to Prophethood when he reached the age of forty. This was a clear proof of the fact that the Quran was not the invention of his own mind and that it must have been sent down to him from outside. For it is impossible for a human being to produce anything like this, all of a sudden and without ever manifesting any signs of its evolution and development in his earlier life. That is why when some intelligent people of Makkah felt the absurdity of this accusation, they began to say that it was some other person who taught these things to him. But this was even more absurd than the first thing because they could not point out specifically a single person in the whole of Arabia, not to say of Makkah, who had the ability of producing such unique things as were contained in the Quran. They also knew that a person of such high caliber could not have remained obscure in some unknown corner for forty years.

The second thing, that had distinguished him during those forty years of his life, was his noble character both from the negative and from the positive aspects. He was never known to have told a single lie or practiced any kind of deceit, forgery, cunning, craftiness and the like in any way whatsoever, On the other hand, all those people with whom he had come into contact in any capacity bore witness to the fact that he had been truthful, honest, and trustworthy without any blemish whatsoever. As an instance, a most well known historical fact may be cited. Only five years before his Prophethood, the Kaabah was damaged by rains. When they were re-building it, a quarrel arose among the different clans of the Quraish as to who should have the honor of setting Hajr-i-Aswad (the Black Stone) in its proper place. Therefore it was agreed that the one who would be the first to enter into the Haram next morning should arbitrate in the quarrel. Next morning the first person who entered the Haram was Muhammad (peace be upon him). At this all the people cried out with joy, he is an absolutely trust worthy man, and we are fully satisfied with him; he is Muhammad (peace be upon him).” This is how Allah had made that large gathering of the Quraish bear witness to the fact that he was “the trustworthy” before appointing him as His Messenger (peace be upon him). Therefore there was no justification for anyone to accuse the man, who had never told a lie nor ever practiced forgery nor craftiness in his whole life, of ascribing falsely to Allah his own literary creation, and claiming categorically and persistently that it was of divine origin.

That is why Allah has asked His Messenger (peace be upon him) to refute their absurd charge by saying, as it were, only this: O my people, use your common sense before making this absurd accusation, for I am not a stranger or a foreigner among you. I have lived a life time of forty years among you before making a claim that I have received revelation from Allah. How can you expect from my past that I would present the Quran to you as Allah’s Book, without gaining knowledge from Him and without His command?" See (Surah Al-Qasas, E.N. 109).

22. That is, if these revelations are not from Allah and I myself compose them and present them as revelations from Him, there can be no greater sinner than I am. On the other hand, if these revelations are truly from Allah and you are falsifying these, then there can be no greater sinner than you.

23. Some foolish people draw wrong and misleading conclusions from this verse, by a fallacious reasoning. They confine the meanings of falah to long life or worldly prosperity or worldly success and argue like this: This verse declares categorically that criminals can never attain success. The converse of this proposition, that is, anyone who is successful cannot be a criminal must also be true. Hence, if a claimant should live a long life after his claim to Prophethood or prosper in the world or his claim receives a good response in the world from the people, he should be acknowledged as a true prophet. For they argue, if he had been a false prophet he could not have prospered, but would have been killed or starved to death or rendered unsuccessful in his mission, as soon as he had claimed to be a prophet. But even a little thinking will show that this argument is fallacious on the face of it. Firstly, the converse of every proposition is not always true. Secondly, the Quran does not use the word falah in this limited sense. Thirdly, Allah deals with the criminals according to His divine law of respite.

Now let us consider the matter in detail. The words “Indeed, the criminals will not be successful”, have not been used, in the context they occur, to prescribe a criterion for judging a true Prophet from a false one, so that if a claimant is successful, he should be accepted, and if he is not, he should be rejected. As a matter of fact, these words have been put in the mouth of the Messenger to make a declaration like this: I know it for certain that the criminals cannot attain (true) success: therefore I cannot commit the crime of making a false claim to Prophethood. But as regards you, I am absolutely sure that you cannot attain true success because you are guilty of falsifying me who is a true Prophet of Allah.

The other thing is that the word falah is not used in the limited sense of worldly success, but it has been used to denote the permanent success which never suffers any loss whatsoever irrespective of the fact whether the claimant gains or does not gain any worldly success in the initial stage. Nay, it is just possible that a false claimant who invites people to misguidance should attain great worldly success and his misguidance might also prosper. This is, however, not success in the terminology of the Quran, but this would be an utter failure. On the other hand, it is also possible that the inviter to the truth should suffer untold afflictions or fall a prey to the persecutions of the transgressors, and leave this world without winning over anyone to the side of the truth, but this will be, in the terminology of the Quran, true success and not a failure.

The other thing that refutes the fallacy of these foolish people is that they do not take into consideration the divine law of respite, according to which the mere fact that a false prophet enjoyed a long prosperous life is not a proof that he was a true prophet. The Quran has made it clear at many places that Allah does not expedite the matter of the punishment of the criminals, but gives them respite to mend their ways; nay, He also lets them loose in their deviation if they abuse that respite and become more corrupt. Sometimes He makes them even more prosperous so that they should fully manifest all the evils they had hidden in their hearts and incur full punishment which they really deserve for their evil deeds. The divine law of respite takes its due course in the case of false prophets as it does in the case of other criminals. And there is no reason why they should be an exception to this. Satan, the greatest of all criminals, has been allowed to practice every kind of deception up to the Day of Judgment, and there is no mention of any exception to this effect that he will not be allowed to set up a false prophet.

As a last resort, such perverse interpreters of the Quran turn to (Ayats 44-47 of Surah Al-Haqqah): If Muhammad had fabricated something himself and ascribed that to Us, We would have seized his hand and cut off his heart’s vein. But these cannot serve their purpose, for what they imply is only this: If the true Prophet appointed by Allah were to ascribe any false thing to Allah, he would be seized forthwith. Therefore it is no more than a fallacy to argue from this to the erroneous conclusion that the impostor who is not seized is a true prophet, for this divine principle applies only to a true Prophet and not to an impostor. In order to grasp this point, let us take the instance of the government servants. It is obvious that the rules and regulations which are prescribed for government servants apply only to those who are actually government servants and not to impostors. Those who pretend to be government servants are dealt with according to the criminal code like other criminals and villains and not according to the code of employment. Besides this, the context in which these verses occur clearly shows that these are not laying down any criterion of judging whether a claimant is a true Prophet or an impostor. Moreover, a true Prophet can easily be distinguished from an impostor by his high character, his noble mission and the unique Message he presents. Hence there was no need of setting up such an irrational and unnatural standard of distinguishing a true Prophet from an impostor.

24. This is a fine way of saying that no such intercessors exist as can plead their cases with Allah. For if something is not in the knowledge of Allah, it implies that it does not exist at all, for everything that exists anywhere in the heavens and the earth is in His knowledge.

26. The decree that Allah has ordained is that the reality that shall be kept hidden from man’s senses in order to test whether he recognizes this by using his common sense, intelligence, conscience and intuition, and if he does not, he shall be allowed to tread the wrong ways he chooses. That is why their differences about the reality are not being resolved by uncovering it today.

This thing has been stated here to remove a common misunderstanding about the diversity of religions in the world.

At that time, there was a confusion in the minds of the people (and is even today) concerning this. They said: Different people profess different religions, and the followers of each religion claim that their religion alone is the true one. How may then a seeker of truth judge which one of these is the true religion? The answer is: In the beginning all mankind had only one religion, and that was the true religion. Then people strayed away from it and invented different religions of their own with different creeds and ways. Now if you desire that Allah Himself should uncover the truth and present it to you to enable you to decide which religion is the true one, you should know that this will not be done in this life, because you are required to decide this by using your common sense and intelligence. This worldly lift is a trial to see whether or not you yourselves recognize the truth by using your common sense and intelligence.

27. That is, though they demanded a sign as a proof of the fact that he was a true Prophet (peace be upon him) and was presenting true revelations, this was not based on a genuine desire for recognizing and accepting the truth but was merely a pretext for rejecting it. For they had no intention of molding their habits, their morality, their social system, in short, reforming every aspect of their life in accordance with the implications of the acceptance of the Message of the Prophet (peace be upon him). As they did not intend to believe in it, they would say even after seeing a sign: No sign had been shown to them. Obviously, they would not give up that freedom which they were enjoying in following their desires and lusts, by accepting the unseen (the creeds of Tauhid and the Hereafter), which would bind them to the absolute moral principles.

28. That is, I have presented before you what Allah has sent down to me. But what He has not sent down to me is unseen, both for me and for you, and it is entirely with Allah to reveal or not to reveal it. Now if you will not believe unless Allah sends down what He has not sent down, you may wait for it: I, too, shall wait and see whether your persistent demand is or is not satisfied.

29. They practiced deceptions regarding the sign of the famine that had been inflicted on them (Ayats 11, 12). This verse alludes to the same, as if to say, “How dare you demand a sign again, whereas recently the sign of the famine has been shown to you? At that time you invoked the help of your deities but in vain, though you had set them up as intercessors with Allah and believed that offerings to their shrines would prove very effective in removing the famine. But you yourselves learned by the first hand experience that those so called gods possessed no power at all. Therefore when you were convinced that all power belongs to Allah alone, you turned to Him and began to invoke His help. This experience ought to have convinced you of the truth of the Message of Muhammad (peace be upon him) for this was the very fundamental thing which he was teaching. Instead of learning a lesson from this sign, you began to practice deceptions to explain it away, as soon as the famine was over and there had come the blessed rainfall. You invented many explanations (deceptions) concerning the causes of the famine and its subsequent end in order to escape from the doctrine of Tauhid and stick to your shirk. The verse is meant to declare that no sign would convince such people as those who had not benefited from the great sign of the famine. Therefore there was no use of showing any sign to them.

30. “Allah is more swift in plotting” means this: If you practice deceptions in order to explain away the sign of the famine so that you might find excuses to evade the implications of its acceptance in order to continue your rebellious attitudes. Allah is more swift in carrying out His plans to outdo your deceptive methods. He will leave you free to move in your wrong ways. He will even bestow upon you the worldly prosperity, which will so delude you that you will forget that you were being closely watched. And you will commit evil deeds with apparent immunity and enjoy yourselves to your heart’s content. But His angels will go on keeping a full and complete record of your deeds, which will be presented for your prosecution after your death.

31. The fact that even the most obdurate mushriks and the most hardened atheists who forget Allah when things go well with them, begin to invoke Allah’s help when they are pressed hard from all sides and despair of help from any other quarter, is a clear evidence that there is the All Powerful Allah Who is controlling each and every thing in the universe. Refer to (E.N. 29, Surah Al-Anaam).

31a. The parable is meant to warn those who are utterly neglectful of the life-after-death because of their apparent success in this worldly life. They have been likened to the owners of the land who were happy to presume that the crop was ripe and luxuriant and it was within their power to reap it and enjoy the produce of their harvest. They were so sure of this that they began to enjoy the fore-taste of the ripened crops, unaware of the decree of Allah which destroyed their crops and all their great expectations also. Likewise those who neglect to make preparations for the life-after-death will find to their sorrow that all they did to earn for the enjoyments of this world was, in relation to the next world, like the ripe crop that was destroyed all of a sudden.

32. That is, Allah invites to the way that leads to the abode of peace in the Hereafter.

“The abode of peace” here means Paradise, where there will be no fear whatsoever of any loss, calamity, sorrow, pain and trouble.

33. That is, Allah by His grace will give to those who did good deeds more than their due reward.

34. That is, in contrast to the additional rewards to the good people, those who earned evil deeds, shall be punished only in proportion to their crimes. See (E.N. 110 of An- Namal).

35. It shall be that kind of gloom that overspreads the faces of the criminals when they are caught, and they despair all hopes of escape.

36. Some commentators are of the opinion that the original words of the text mean this: We will cut off every kind of connection and relation between them so that they are not able to show any concern for one another. But these meanings are opposed to the Arabic usage, according to which they mean: We will distinguish them from one another, or We will cause a distinction among them. That is why these have been translated like this: Then We will separate, one from the other. That is, the mushriks and their deities shall stand in front of each other and recognize their mutual and respective positions. The mushriks shall come to know the whole truth about those whom they worshiped and their deities will learn everything about their worshipers.

37. That is, their deities, the angels, the jinns, the spirits, the forefathers, the prophets, the saints, the martyrs and all others, whom they had set up as partners with God and rendered those rights to them which belonged to God alone, will dissociate themselves from their worshipers and declare: We did not know at all that you worshiped us, for no reverence, no respect, no honor, no admiration, no regard, no adoration, no homage that you paid to us; no prayer, no supplication, no request, no offering, no gift you presented to us; and no praise, no prostration, no bowing down, no remembrance, no religious service, or ceremony or ritual you made in our name ever reached us.

38. That is, as you yourselves admit that Allah alone is your real Provider, Owner and Master, He alone is your true Lord, and, therefore, entitled to your servitude and worship. How have you, then, made others as partners with Him?

39. It should be kept in mind that these questions have been posed to the common people: therefore they are not being asked, “How are you turning away?” but “How are you turned away” The passive voice clearly shows that there must be some person (or persons) who was turning away the people from the right direction to the wrong one. That is why this appeal is being made to the people: Why are you blindly following those who are misguiding you? Why don’t you use your own common sense? When you yourselves admit the truth about Allah, why don’t you consider the fact that you are being turned away from Him?

This question has been posed at many places in the Quran to bring home the truth to the common people, but at every place the passive voice has been employed in order to keep back the names of the misguiding ones so that their followers should consider the matter coolly and objectively. This also contains a valuable piece of advice for those engaged in propagation work. By avoiding the names of the misguiding ones, the Quran has taken away a very strong weapon from the hands of those, who could otherwise incite the followers that their revered leaders were being made the target of ridicule and criticism.

40. That is, this Word of your Lord has come true that those who have made up their minds that they would not believe in any case would never believe because of their obduracy, even if the truth were to be presented before them with very plain and clear arguments.

41. It is to be noted that the answers to the questions posed in this and the following verse have been put in the mouth of the Prophet (peace be upon him) in contrast to the answers posed in the preceding verses. This is because the mushriks themselves believed, and therefore could not deny, that Allah originated the creation and that their gods had no share in this. But they would not admit that He could or would bring it back, for they could not in that case reject the doctrine of the life-after-death, though it was obvious that the One Who originated the creation could also bring it back again, and not any one of those who had not originated it. That is why the answer has been put in the mouth of the Prophet (peace be upon him) that he should declare it openly and boldly that Allah originated the creation and could and would bring it back again.

42. This question has been posed to bring home to them the folly of the doctrine of shirk. The argument is this: When Allah originates the creation and has the power to bring it back again, where do the gods you have set up come in? If you think a little, you yourselves will realize that there is no room for anyone in the universe for any claim or title to your reverence or worship or servitude.

43. This is one of the series of questions that have been posed to refute the doctrine of shirk and to establish the doctrine of Tauhid. Besides, it is also meant to focus attention on the importance of the guidance to the truth, which is one of the greatest human necessities. For it is obvious that the human needs and requirements are not confined to food, clothes and the like necessities of the physical life nor to its protection from losses, distresses, calamities etc. But one of man’s needs (nay, his greatest need) is to have the knowledge of the right way of life so that he may, on the whole, achieve success in it. It is obvious that in order to be successful in life, man should have the correct knowledge of the use he should make of and the way he should employ his own physical, mental and spiritual powers and capabilities and natural resources. He should also know the nature and the kind of behavior he should adopt towards other human beings (and as a whole, towards the system of the universe in which he has to inevitably live and work), with whom he comes into contact in different capacities. The Quran calls that right way “The Truth” and the guidance that leads to that way, “The Guidance to the Truth”.

Now let us turn to the question that has been posed in this verse. The Quran asks the mushriks and all those people who reject the teachings of the Prophet (peace be upon him): Is there any of the partners and gods you have set up besides Allah, who guides you to the truth or can do so? Obviously the answer to this will surely be in the negative for neither of the classes of gods is capable of this: First, let us consider this with regard to those gods and goddesses and living or dead human beings who are worshiped as gods. Though it is true that people turn to them for the fulfillment of their needs or for their protection from calamities in some supernatural way, yet they never turn to them to seek guidance to the truth nor have they themselves ever sent it nor do their devotees ever claim that their deities teach them the principles of morality, sociology, culture, economics, politics, law, justice and the like.

Then there is the case of those who make rules, regulations and laws which others accept and follow. It is true that such persons are accepted and followed as leaders, but the pertinent question is this: Are they the real guides to the truth, or are they capable of becoming guides to it? Does any one of them possess the kind of knowledge that comprehends all those truths that are a prerequisite for formulating right principles for the guidance of human life? Can anyone of them have full vision of the vast field of activities over which the human problems spread? Is there anyone of them who is absolutely free from the weaknesses, prejudices, personal or communal interests, which become hindrances to the formulation of just laws? If the answers to these questions are in the negative (and obviously no one in his senses can answer otherwise), how can then people with such limitations be expected to be the source of guidance to the truth?

In the light of the above questions, we are able to grasp the signification of the question that has been posed in the Quran: Is there any of the partners you have set up with Allah who can guide you to the truth?

This shows conclusively that Allah alone has the power to satisfy all the human needs and requirements, which may be divided into two categories. First, man stands in need of a provider, a protector, a being to hear and grant his prayers, in short, a permanent support to which he may turn whenever other supports should fail him. The above question inevitably leads to the conclusion that there is no god other than Allah who can fulfill these needs. The other human needs and requirements demand that there should be a guide to lay down such principles for the conduct of human life in its entirety as should be obeyed with perfect confidence and peace of mind. The question posed in (Ayat 35) implies that that “Being” can be none other than Allah. Therefore there remains no argument in support of the point that the principles of culture, morality, and politics should be based on shirk or secularism except that one should persist in obduracy and obstinacy.

44. It means that neither the authors of religion, nor philosophers, nor law makers based their opinions on knowledge but on mere guesswork and conjecture. Likewise, those who followed these religious or worldly leaders did it on the mere assumption that their authors were great people; therefore they must be right. That was why their forefathers and the common people followed them.

45. The arguments contained in (Ayat 37) may be elaborated like this:

(1) The Quran confirms that which had been revealed before and presents the same fundamental principles and teachings which were taught by the Prophets who came before Muhammad (peace be upon him). Had he invented the Quran, he would have made additions to the truths of the former books in order to make himself conspicuous.

(2) The Quran explains in detail and amplifies the fundamental principles and teachings contained in “the Book”, that is, the Scriptures brought by the former Prophets, and adds more evidence and explanations to it so that it may be better understood and practiced.

46. There is a general misunderstanding that the challenge of the Quran to produce a book, nay, a Surah like this, is in regard to its eloquent, pure and unique literary excellence. This has been the natural result of the way in which discussions have been carried on to prove the miracle of the Quran. But the Quran is far above this that it should claim to be a unique and matchless book because of its excellent diction. There is no doubt at all that it is unique and matchless in this respect also, but the real basis of its claim and challenge, that no human brain is capable of producing a book like this, is its subject matter and teachings. The Quran itself has stated at different places those aspects which are a sure proof of its revelation from Allah and the refutation of the false aspersions that it was a human invention. This has already been explained at appropriate places and will be explained in the succeeding pages. See (E.N. 26, 27 of Surah At-Toor).

47. They could declare the Quran as forged on two grounds only, but neither of these existed: First, if they had had a proof that the Book had not been revealed by Allah, but had been forged by someone; secondly, that the truths enunciated in it and the information given in it were false. But no one could say on the basis of true knowledge that the Book had been really forged and then ascribed to God: nor could anyone say that he had peeped behind the curtains of the unseen and discovered that there was not One God (as taught in this Book) but many gods in the heavens: nor could anyone assert on the basis of true knowledge that there were no angels, no revelations and no God, but these were mere fictions that had been invented by some fertile imagination: nor had anyone witnessed by actually visiting the Hereafter that the information about rewards and punishments was utterly wrong. But in spite of the lack of any proof to the contrary; they were challenging the genuineness of the Quran with the boldness and impudence of one who had made a thorough research into the matter and proved it to be false.

48. Those who do not believe in the Quran have been called “corrupters” or mischief makers because their rejection is not based on any sound reason but on prejudice and selfishness and because it prevents others from believing in it. “And your Lord is Best Aware” because there is nothing that is hidden from Him. They can deceive the people that they are rejecting the Quran because they are convinced that it is not the Book of God, but they cannot deceive Allah that they are doing this with good intentions for he knows that it is because of their mischief. They are obdurate and obstinate and are suppressing the voice of their consciences and hearts: they deliberately shut their ears and minds against the truth and prefer their worldly interests, their fancies, their lusts and desires to it. That is why they cannot be regarded as innocent sinners, but they are, in fact, the mischief makers.

49. This is to say, I don’t want to enter into useless discussions and disputes with you on this score. If I am an impostor, I alone shall bear the consequences for it; and if you are rejecting the truth, you are not doing any harm to me but only to yourselves.

50. Though this and the succeeding verse have been addressed to the Prophet (peace be upon him), these are meant to reprove those people who were not paying attention to the Message. For they only heard the sounds of the words he spoke to them, just as the animals hear the sound of the words, but pay no attention to understand what is said to them. This was because they were prejudiced against him and had already decided that they would not acknowledge anything, however, reasonable that may be, if it went against the creeds and ways they had inherited, and against their own desires, lusts, and interests. Likewise those people who live like animals hear the sounds of his words, but pay no attention to their meaning for they are not interested in anything other than eating, drinking and making merry. They are so engaged in and intoxicated with the gratification of their lusts that they never bother to find out whether what they are doing is right or wrong. All such people are deaf to the Message, though they might have ears for other things.

51. Here again they may be likened to animals which see with their eyes but cannot perceive anything beyond what appears on the surface. Likewise those people saw the Prophet (peace be upon him) and his companions, but did not perceive their pure life for they did not have the true vision to see the wonderful change that was coming in the lives of those who had listened to and accepted the Message.

As has been pointed out in (E.N. 50), though these verses were addressed to the Prophet (peace be upon him), they were really meant to reprove and admonish the disbelievers in a subtle manner so as to arouse their dormant faculties of hearing and seeing and open these for the reception and acceptance of the rational and sympathetic Message. In order to understand the wisdom of this indirect method of admonition, let us take the example of two righteous friends. One of them who lived among corrupt people did his very best to convey the righteous message both by precept and by practice. He set the model of the highest moral conduct and character before them, and urged them in a sincere and sympathetic manner to consider their own moral condition, and admonished them in a very sincere and rational manner to make them realize that they were living in a very corrupt moral state, and advised them to adopt the right way of life. But none of them would pay any attention to his admonition nor learn any lesson from his pure life. Suppose his friend came there at that time and said: Why are you giving advice to these deaf people and showing the way to these blind ones, who have no ears for good things and no eyes for the right way? It is obvious that these words would not have been uttered by way of dissuading the first friend from doing his reform work but for arousing the dormant faculties of the corrupt people by this subtle indirect method.

52. “Allah does not wrong mankind” because He gives them ears to hear, eyes to see and hearts to feel and ponder, and everything that is required to enable them to discriminate between right and wrong, truth and falsehood. But it is “But mankind wrong themselves” by refusing to make the right and proper use of their faculties and by following their lusts and enjoying the things of this world. Naturally this has made their eyes so blind and their ears so deaf and their hearts so dead that they are incapable of distinguishing between right and wrong, good and bad, for their conscience has also become dead.

53. That is, when they will enter the Hereafter and contrast its eternal life with the transitory life they lived in this world, they will realize that their past life was nothing in comparison with the eternal future life of the Hereafter. Then they will see clearly that it was a big folly to spoil the eternal life for the sake of transitory joys and paltry gains of the world.

54. They were losers because they forgot that one day they would have to present themselves before Allah and as a result of this disbelief they committed evil deeds.

55. Here the word ummat does not merely mean a nation or a community but includes all those people whom the message of a Messenger reaches after his appointment, even though he may not be alive among them. More than this: as long as his teachings remain intact and within the reach of everyone to ascertain what they really are, all such people will be treated and judged as his ummat and their cases decided with justice in accordance with (Ayat 47). According to this standard, all the people of the world are the ummat of Prophet Muhammad (peace be upon him), and will remain so, as long as the Quran continues to be published in its original and complete form as today. That is why it has not been said, “There is a Messenger in every ummat” but “There is a Messenger for every ummat.”

56. That is, when the message of a Messenger reaches a people, they should know that henceforth they are on trial and that no excuse would be accepted that they were ignorant of it. Then judgment is passed on them with scrupulous justice. Those, who accept the message and mend their way in accordance with it, are declared to be worthy of Allah’s blessings, and those who reject it are doomed to a torment that may be inflicted both in this world and in the next world or only in the Hereafter.

57. This is to say, I never said that I will sit in judgment on you and inflict torment on those who do not believe in me. Therefore, I am not in a position to tell when the threat will be made good. As the threat has been held out by Allah, He will pass His judgment on you when He wills, and in whatever way He wills, for everything depends on His will.

58. That is, Allah passes His judgment on individuals and communities after the expiry of the term that He Himself has set and He alone knows how long it lasts for a community. He is not hasty in giving rewards or punishments. When He sends His Messenger to deliver His Message, He allows sufficient time to each individual and to each community to consider it and ponder over it and mend his (or its) way, during the appointed term. The period of the term may extend to centuries in the case of a community and He knows best how long it should be.

When that term, which is based on justice, expires, and that person or community does not repent of its rebellious conduct, then Allah passes His judgment. When the time of the judgment comes, it is neither advanced nor delayed even by a single hour.

59. “And they will feel remorse”. When all of a sudden, they face the torment on the Day, which they had denied throughout their lives, and on that presumption had gone on doing wrong deeds. Not only this: they will also feel very sorry that they had denied the Messengers and brought baseless charges against them, who had warned them of it. Therefore when they witness it against all their expectations, they will find the ground slipping from under their feet and will feel utterly helpless and guilty in their minds because of the remembrance of their wrong doings and of the pricking of their conscience. In short, their condition will be that of a gambler, who turns a deaf ear to the counsel of his well wishers and stakes his all on mere speculation and goes bankrupt. But such a person has to blame none but himself only for his sad plight.

60. It has been purposely avoided to translate the Arabic word rizq into provisions, for it is liable to create a very serious misunderstanding regarding the implications of this verse. For in this sense rizq will be confined to food and eatables only, whereas it is very comprehensive in its meaning and it covers everything that Allah has given to man, food, children, knowledge, law etc. Instances can be cited from the Quran and the traditions in support thereof. Thus it has become, obvious that according to this verse, in Allah’s sight it is wrong and sinful to adopt the attitude of independence towards every kind of rizq, including articles of food.

Thus it has become clear that the consequences of this misunderstanding about the meaning of rizq are farreaching. As a result of this limited meaning of rizq, it will be sinful only to make the unlawful articles of food lawful and vice versa but it will not be sinful if the people become their own law makers in regards to the social, economic, political and international matters. It is because of this misunderstanding that even some scholars of the Islamic law do not consider it sinful if people do not take guidance from the Sharia in regard to matters other than those of food; whereas in this verse, Allah has taken to task all those people, who arrogate to themselves the right of making lawful or unlawful not only the articles of food but anything that has been made lawful or unlawful by the Sharia.

61. The question has been posed to impress how horrible and rebellious their crime is, as if to say: How dare you make your own regulations contrary to those which Allah has given you, when, in fact, you yourselves are His creation? What do you think about the servant, who claims that he himself has the right to prescribe the limits concerning the things which his master has entrusted to his care, and therefore, there is no need of consulting him? How will you treat your own servant if he were to claim that he had every right to use and spend as he will all that belongs to you? Leave alone the case of that servant who does not acknowledge at all that he has any master, or that he is a servant, and the things that are in his possession are not his but belong to someone else; for the case under discussion does not concern such a villainous usurper. The question has been posed concerning that servant who himself acknowledges that he is a servant of some master and that the things in his possession belong to the master and not to himself. Yet he claims that he has the right to make rules and regulations and set limits for himself regarding the use of those things, and that there is no need for him to consult his master.

62. This question has been posed to corner the transgressors who arrogate to themselves the right to make rules and regulations in regards to the use they could make of the things of their Master. It is meant to impress on them that they have placed themselves in an awkward position by arrogating that right without any lawful authority. Their claim would have been valid, if the Master had Himself authorized them to make whatever laws they liked concerning the use of the things entrusted to the servants by Him. The pertinent question is whether they possessed any such authority from the Master, or were putting forward this claim without any delegation of such rights to them. If they had any such warrant they should show it: otherwise they would be guilty of two crimes, rebellion and forgery.

63. It is a pity that most of the servants are not grateful to the Master for this great favor that He has given them full instructions about the way they should live in His house, and the use they should make of His things, and the conduct they should adopt, as if to say: If you live in the world according to My instructions, you will win My approval and deserve the greatest rewards, but if you live as rebels, you would incur My wrath and merit a painful chastisement. Nay, instead of showing gratitude for this favor, many of the servants seem to think like this: The Master ought to have left us in the world without any guidance and secretly watched us to see which of us was living in rebellion against His law, and then punished the criminals. They do not seem to realize that if the Master had put them to this hard test none would have escaped punishment.

64. These things have been mentioned here in order to comfort the Prophet (peace be upon him) and give a warning to his enemies. These are meant to lessen his worry and to strengthen him, as if to say: We see all that you are doing in propagating the Message of the truth with great patience and fortitude, and exerting your utmost to reform mankind. Rest assured that We have not left you alone after entrusting you with this arduous duty. We are not unaware of whatever you are doing for the performance of your mission, and also whatever your enemies are doing to oppose you. On the other hand, a warning has also been administered to his opponents: Don’t remain under the delusion that no one is seeing what you are doing in opposing the Messenger of the truth and the reformer of mankind? We are seeing whatever mischief you are doing and whatever obstacles you are placing in the way of the mission. We are keeping a detailed and accurate record of all these things. Therefore beware that you shall be called upon to render an account of all your doings.

65. This is a concise statement of a very important subject and requires a detailed explanation. The Quran declares in a few words that all religions other than the revealed one are false because they have been founded on the philosophical research for the primary cause of the origin of the universe. The philosophical research is after all based on guesswork, and is in its very nature incapable of reaching to the truth. The right way of arriving at the truth is to make a study of the signs (e.g. day and night) and of the Message of the Prophets in a dispassionate manner. For this is the only way of discovering the truth. Otherwise, if one follows wrong ways, he shall always arrive at wrong conclusions. Let us now consider several methods that different people have adopted in search of this knowledge:

a. The mushriks base their search entirely and solely on superstition.

b. The hermits and ascetics pretend and claim that they acquire that knowledge by means of contemplation and meditation and see the reality by peeping into the hidden. But the fact is that they do not see the reality; it is only a trick of their own imagination. They form a mental image and then concentrate their mind on it and eventually it takes the shape of the so called reality.

c. The philosophers claim to base their research on rationalism but it is really only surmise and guesswork, even though they may give logical arguments and sound reasons in its support.

d. Then there are the scientists: though they follow the scientific method of research in the physical world, they abandon it completely in regards to their investigation into metaphysics and start to follow conjectures, surmises, and guesswork.

Then these groups invariably suffer from prejudices and are not inclined to understand the point of view of those who differ with them, and, therefore, obstinately stick to their own theories.

In this passage (Ayats 66-67), the Quran declares that this way of search after knowledge is basically wrong, as if to say: The real cause of your deviation is that you base your search of reality on mere surmise and guesswork, and then, because of your prejudices, refuse to listen even to reasonable things. The result is that you have not only failed to arrive at the truth but also to judge rightly the revealed religion, presented by the Messengers.

In contrast to the above ways of research, the Quran presents its own way and asserts that it alone is the correct, rational and scientific way of arriving at the truth. It is this: The prerequisite for research is that you should give up your preconceived prejudices and listen to the Message of those who claim that their information about the reality is based on knowledge and not on surmises, guessworks, meditations and contemplations, abstract deductions etc. Then consider deeply the signs in the universe to which the Quran invites your attention. If these also point to the reality they claim to reveal, then there is no reason why should you deny the truth taught by those Messengers. This is the basis of the philosophy of Islam. What a pity that even the Muslim philosophers have forsaken this way and followed in the footsteps of Plato and Aristotle.

The Quran has inculcated this method at many places and has over and again presented many a phenomenon as a proof of the reality, and taught the people how to arrive at the right conclusion so as to perceive the reality. Accordingly, in( verse 67), the sign of the night and the day has been presented for the deep consideration of the people. The change of day and night is a wonderful sign and clearly points to the Universal Designer and the All-Powerful Ruler; for it takes place by the turning of the earth on its axis and in relation to the sun with mathematical precision. This change is due to the great wisdom of the Designer and has a great purpose behind it because of its innumerable benefits for all that exists on the earth. This points out also to the Providence of the Creator for it demonstrates conclusively that He has made perfect arrangements for the existence of His creation. Moreover, this also shows that the Universal Designer is One and also that He is not playful but Wise and purposeful. This change also points towards the great reality that He, being the Benefactor and Lord, is worthy of worship and none else. This is because every other being is provided with its requirements by this change of day and night and none provides others; therefore none of them can be the Lord and the Master. In the light of these signs, how can, any other religion, based on mere surmise and guesswork, be considered to be true when it is compared with the revealed religion which is based on such clear signs as these?

66. In the preceding passage people were taken to task for founding false religions on mere surmise and guesswork. In this passage the Christians and others, who believe that God has begotten a son, have been taken to task for this blasphemy which has no authority other than mere presumption.

67. The Arabic phrase Subhan-Allah is used to express astonishment at something apparently inexplicable. But its literal meaning is, Allah is All-Pure, and is absolutely free from any defect, blemish and flaw. Here it implies both these things. It expresses astonishment at their blasphemy that Allah has taken a son to Himself, and also refutes it, saying, Allah, being perfect in every way, does not stand in need of a son.

68. Three things have been put forward to refute their blasphemy:

(1) Allah is pure and without any defect.

(2) Allah is Self-sufficient in every way, and

(3) Allah is the Owner of everything in the heavens and the earth.

Let us now briefly explain how these three things refute that blasphemy.

It is obvious that a son is either sprung from the loins or is adopted. In the first case, such a conception of Allah amounts to this: He is mortal like every other being: therefore He stands in need of a spouse in order to propagate His offspring like other beings. In the second case, it shall have to be presumed that Allah stands in need of a son to inherit His Kingdom in order to make up, to some extent, for the deficiency that is caused by His childlessness. Or that Allah also cherished paternal love like human beings, and therefore, adopted as son one of the millions of His slaves.

Whatever be the case, it is obvious that the blasphemy shall have to be based on such a creed which presumes that Allah suffers from many defects, many weaknesses, many shortcomings and many wants. The Quran refutes all such blasphemous creeds, saying, He is All-Pure and therefore, is free from all such defects; and by, He is Self-sufficient, the Quran asserts that He does not suffer from any of those weaknesses and wants which impel the mortals to have children. Lastly, it says clearly that all the beings in the heavens and the earth belong to Him and that He has no particular relation with anyone of them so as to make such a one His son or only son or heir apparent. Though it is true that Allah loves some of His slaves more than the others because of their excellences, it does not in any way mean that He raises such a one from the rank of a slave to that of a partner in His Godhead. For, the highest rank He bestows on them is that they are Allah’s friends, “Who believe and fear Allah, (and therefore they) shall have no occasion for fear and sorrow. There is nothing but good news for them in this world and in the Hereafter (Ayats 62- 63).

69. The story of Prophet Noah (peace be upon him) has been related here to serve as a warning to those who were rejecting the Message of Prophet Muhammad (peace be upon him). Up to this place, arguments had been presented before them to show the errors of their creeds, thoughts and ways, and impressive appeals had been made to them to adopt the right way. But from here onward they are being warned of the consequences of the attitude they had adopted towards their Messenger and admonished indirectly to learn a lesson from the fate of Prophet Noah’s (peace be upon him) people, who had behaved towards their Prophet like the Quraish, the addressees. The Prophet had been pointing out to them in a very befitting manner their errors and deviations, and was trying to correct them. But instead of considering and reconsidering these things, they had become his mortal enemies, though he had no self-interest in his Mission and was extending the Message for their good, but they responded to his arguments with rudeness, abuses and stones. So much so that his very person had become intolerable and unbearable for them. This was because of their prejudices against the right way, which had so blinded them that they could not tolerate even the presence of the one who was following the right way. At this Allah commanded His Messenger (peace be upon him) to recite to them the story of Prophet Noah (peace be upon him) so that they might get in it the answer to their misbehavior towards him.

70. This was a challenge that amounted to this: I am not going to give up my mission at all, whatever you may do against me, for I have my full trust in Allah. See (Ayat 55 of Surah Hud).

71. The transgressors whose hearts are sealed are those obstinate and obdurate people who are so hardened against persuasion that they firmly and perversely adhere to the opinion they have once formed erroneously. As they themselves refuse to listen to counsel and admonition, Allah’s curse falls on them and they are deprived of the ability of ever coming to the right way.

72.( E. Ns 84-111) about the story of Prophet Moses (peace be upon him) and Pharaoh, already added to Surah Al- Aaraf, should be kept in view, as the things explained therein will not be repeated here.

73. “They behaved arrogantly” because of their wealth, power, pomp and show, and considered themselves above subjection to the Message. Therefore they showed haughtiness instead of surrender and obedience to it.

74. The story of Prophet Moses (peace be upon him) and Pharaoh is also being related to serve as an object lesson for the Quraish, who were behaving towards Prophet Muhammad (peace be upon him) in the same way as Pharaoh and his people had behaved towards Prophet Moses (peace be upon him); for the response to the Message by the Quraish was similar to that of Pharaoh’s people. Refer to (Ayat 2 of this Surah).

In this connection, it will also be worthwhile to note that the mission of Prophets Moses and Aaron (peace be upon them) was not merely to liberate the Israelites from the slavery of Pharaoh, as some people have opined. If we keep in view the context in which the story occurs here, it will be quite clear that they, too, were appointed to pursue the same mission that was entrusted to all the Prophets from Noah to Muhammad (peace be upon them all). The theme of this Surah from its very beginning has been this: Acknowledge Allah alone as your Lord and Deity for He is the Lord of the whole universe. Believe in the life-afterdeath in which you shall have to present yourselves before Allah and render the account of all you did in this world. Then the Surah makes it clear to those who rejected the message that history bears witness to this that the true success of humanity has always followed the acceptance of this message. Therefore it admonished them: You should also accept the message which has always been put forward by all the Messengers, and establish your life in its entirety on these articles of faith. For, those who rejected the message were destroyed in the end.

Thus it has become quite clear from the context in which their story occurs, that the main object of the mission of Prophets Moses and Aaron (peace be upon them) was the same as that of all the other Prophets. It is true that one of their objects was also to liberate the Israelites, a Muslim community, from the domination of a kafir community if it persisted in its unbelief. But this had a secondary place in their mission, and was not its main object. The real object has been stated explicitly in (Surah An-Naziat, Ayats 17-19), wherein his Lord said to Moses: Go to Pharaoh for he has transgressed the bounds of subjection and say to him, “Are you prepared to reform yourselves and fear your Lord, if I guide you towards Him”.

The part played by the two Prophets in liberating the Israelites from Pharaoh’s slavery became prominent in history because he and his nobles rejected the message and the Prophets had to rescue their people from their slavery. Accordingly, the Quran gave it the same prominence as in history. But if one does not commit the error of isolating the details of the Quran from its fundamental principles but studies them in the light of these principles, one cannot fall a prey to the misunderstanding that the mere liberation of a community could be the main object of the mission of a Prophet and the propagation of the message its secondary object only. See (Surah Taha, Ayats 44-52), (Surah Az- Zukhruf, Ayats 46-56), (Surah Al-Muzammil, Ayats 15-16).

75. “And the sorcerers will not succeed” is meaningful for this is the answer to their charge: “Is this a sorcery.” It means this: You have called the signs presented by Moses (peace be upon him) a sorcery on account of its apparent likeness to it. You have not considered the clear and marked distinctions between the characteristics of the Prophets and sorcerers. Otherwise you would never have dared to make such an absurd charge. Have you ever seen a sorcerer go before a tyrant and talk boldly and fearlessly to him as Moses (peace be upon him) did, and admonish him for his deviation and invite him to adopt the way of purity and God-worship? You know that a sorcerer behaves quite differently. He starts with the flattery of the courtiers so that they may obtain for him the permission to show his tricks. After this he goes to the presence of His Majesty and makes obsequious bows and very humbly requests him to see his tricks. Then he prays for his long life and prosperity and begs for his reward. Now, you can judge for yourselves whether the Prophet is a sorcerer or a far greater and far higher personality than even kings and the like.

76. It is obvious that if this demand had been merely for the liberation of the Israelites, there could have been no question of any threat to Pharaoh’s kingdom. The threat was because of the message which demanded subordination to the truth, for it threatened the system which was based on shirk and on which depended the domination of Pharaoh and his chiefs and priests. See (E.N. 66 of Surah Al-Aaraf) and (E.N. 43 of Surah Al-Momin).

77. That is, what I showed was not sorcery but sorcery is that which you are showing.

78. Though literally zurriyyah means offspring, it has been translated into youths because the Quran has used this word here to point out a specific aspect of the matter. It is this: During that fearful period of persecution only a few young men and women showed the moral courage of acknowledging the Messenger of the truth as their leader and becoming his standard bearers. On the contrary, their fathers, mothers and elders had not the courage to follow him and endanger their worldly interests and even their lives. They not only followed the way of ease and expediency, but also discouraged their youth, saying, “Don’t go near Moses: for you will thus invite trouble both for yourselves and your elders.”

The Quran has mentioned this particular aspect of the matter because the same was the case of the response to the mission of Prophet Muhammad (peace be upon him). In its initial stage, those who came forward were not the elders and the old people but some courageous youth. These first Muslims who were boldly facing persecution and enduring hardships for the sake of Islam were the young people. For instance, Ali-ibn-Abi Talib, Jaafar Tayyar, Zubair, Talhah, Saad bin Abi Waqqas, Musab bin Umair, Abdullah bin Masud, etc. were under twenty years when they embraced Islam. Abdur-Rahman bin Auf, Bilal, Suhail were under thirty years, and Abu Ubaidah-bin-al-Jarrah, Zaid bin Harithah, Uthman bin Affan and Umar Faruq were under thirty-five years. Abu Bakr was no more than 38 when he embraced Islam. Among the early Muslims, there is only one instance of a companion, Ammar bin Yasir, who was of the same age as the Prophet (peace be upon him) and another of Ubaidah bin Harith Muttalabi, who was older than the Prophet (peace be upon him).

79. Some people have misinterpreted the Arabic words say that all the people of Israel were unbelievers and at first only a few of them believed in the message. But when amama is followed by the letter lam, it generally means obeying and following. Thus the original words of the text will mean “a few youth from his own people obeyed and followed Moses,” that is, only a few young people from the whole tribe of the Israelites had the courage to accept and acknowledge Prophet Moses (peace be upon him) as their leader and guide and stand by him in his struggle with Pharaoh and his chiefs. The words that follow make it quite clear that the Israelites refrained from this not because they did not believe in Prophet Moses (peace be upon him) or his message but because they (specially their elders) were afraid of exposing themselves to the persecution of Pharaoh. This state of fear was the result of their moral degeneration. Though all of them racially and religiously belonged to the community of Prophets Abraham, Isaac, Jacob and Joseph (peace be upon them all) and, therefore, were Muslims, yet slavery of centuries had so much degraded them that they had lost that spirit of Islam which impels one to become the standard bearer of Islam against the domination of unbelief and deviation, or imbues one with the courage to stand by the one who had raised that banner.

The Bible has described their degraded condition at the time of the conflict with Pharaoh in Exodus 5: 20-21: And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: And they said unto them, the Lord look upon you, and judge; because ye have made our savior to be abhorred n the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us. The Talmud (Selections by H. Polano, page 152) confirms the same:

Yea, said the overburdened children of Israel to Moses and Aaron: We are like a lamb which the wolf has carried from its flock, the shepherd strives to take it from him, but between the two the lamb is pulled to pieces; between ye and Pharaoh will we all be killed.

The Quran also refers to this in (Surah Al-Aaraf, Ayat 129):

His people answered, we were oppressed before you came and now again we are being oppressed after you have come.

80. The Arabic word musrifin literally means transgressors, or those who are not bound by any limits. They are the people who do not hesitate to employ even the most wicked methods to achieve their object: who practice without any pangs of conscience, cruelty, immorality, barbarism etc. if these serve their purpose, and who cross all limits in pursuit of their desires. In short, they are such people as know no limits to stop at.

81. The fact that Prophet Moses (peace be upon him) in his address called his people “Muslims” shows that all the people of the community of Israel were Muslims; otherwise he could not say to them, “if you are Muslims”. He meant to urge them to be brave, saying: If you are true Muslims, as you profess to be, do not fear the might of Pharaoh but put your trust in the might of Allah.

82. Those, who responded to the appeal of Prophet Moses (peace be upon him) were those youth who obeyed and followed him, and not the Israelites, as a community, as is obvious from the context.

83. The prayer, “Our Lord, do not make us a trial for the wrongdoing people” is very comprehensive in meaning. Whenever the standard bearers of the truth rise up to establish virtue and eradicate the prevalent evil, they come into conflict with unjust people, who, for one reason or the other, are always on the lookout to find fault with them. First, there are the champions of falsehood, who try their level best to crush down with full force the champions of the truth. Then there are the so called champions of the truth who profess to believe in it but are not prepared to enter into conflict with the powerful government of the time. Therefore they declare it to be a useless and foolish effort, and begin to invent excuses to justify the wrong stand they take in regard to the struggle with falsehood in order to silence the prick of conscience they feel for their criminal attitude of cowardice. Accordingly, they try to prove that it is these standard bearers of the truth who are in the wrong and not them. Lastly, there are the common people, who watch the conflict as bystanders and join forces with those who prove to be more powerful of the two, whether they are the supporters of the truth or of falsehood.

Now let us consider how the champions of the truth are liable to become a cause of trial for these unjust people. If they are crushed down or defeated, the first group declares, we were in the right and not these foolish people: otherwise they could not have been defeated. The second group says, their defeat has proved that they did not make the correct estimate of the circumstances and caused the destruction of valuable lives by coming in conflict with the mighty powers. Moreover, the Shariat has not made it obligatory on us to expose ourselves to risk, when we are fulfilling the most essential religious duties without any restrictions from the tyrants of the day. As regards to the common people, their criterion of judging the truth is this: Whatever triumphs is truth. Therefore their defeat has proved that the champions of the truth must be in the wrong. Likewise, every mistake and error the champions of the truth commit, every weakness they show in the face of overwhelming odds against them, every moral fault to which anyone of them succumbs, becomes a good excuse for those who intend to stick to falsehood. Consequently, the invitation to the truth becomes dormant for years after their defeat.

Thus it has become quite clear that this prayer of the companions of Prophet Moses (peace be upon him) was well timed and meaningful: Our Lord, have mercy upon us so that we might not become a cause of trial for the unjust people: protect us from errors, defects and, weaknesses and make our efforts successful in this world so that we may become a source of goodness to Thy creatures and not a source of evil for the unjust people.

84. There is a difference of opinion among the commentators in regard to the meaning of this verse. As for me, I have considered deeply its wording and the circumstances under which this was sent down, and have come to the conclusion that Prophet Moses (peace be upon him) was commanded to build or acquire some houses for the establishment of Salat in congregation This was necessitated because the system of Salat in congregation had been abandoned by the Israelites and the Egyptian Muslims as a result of their persecution by the government, and owing to the weakness of their faith. As this had brought about their disintegration and killed their religious spirit, it was essential to re-establish the system of Salat in congregation, which is indeed the first and foremost thing for the revival of that spirit and the integration of a scattered Muslim community and its powers.

As regards to appointing your houses as qiblah, I am of the opinion that it means: Set apart these houses as common places of worship for offering Salat in congregation and the central places for holding their meetings. That is why it is followed by establishing Salat, which means that they should offer their Salat collectively in congregation instead of individually.

85. The Arabic word bashshir means: Fill them with hope and courage by giving them the good news of success by the grace of Allah. And they needed that very badly at that time, for they were full of despair, fear and depression.

86. This prayer was offered by Prophet Moses (peace be upon him) during the last period of his stay in Egypt. There was a long interval between this and the events mentioned in the preceding verse which happened during the early days of his mission. The details of this intervening period are available at other places in the Quran.

87. The Arabic word zeenat includes the magnificence, grandeur, glory and the apparent brilliance of their culture and civilization which attracted other people towards them with the desire of imitating them.

88. “Wealth”, possessions, resources and means which help the people like Pharaoh to put into practice all their devices and plans, and the lack of which prevents the standard bearers of the truth from carrying out their plans.

89. As it has already been stated, Prophet Moses (peace be upon him) made this prayer during the last period of his stay in Egypt. When he had shown many signs, one after the other, to Pharaoh and his chiefs and pointed out the way clearly to them, but they had persisted obdurately in their antagonism to the truth. The Prophet begged his Lord to destroy their possessions and harden their hearts. And this was in accordance with the decree of Allah. As they had merited this punishment according to the divine law of retribution, Allah decreed that they should not get the light of faith, which they themselves had extinguished with their persistent disbelief.

90. In this verse, Allah has urged Prophet Moses (peace be upon him) and his followers to guard against a common misunderstanding that is likely to arise in such cases. It so happens that those people who have no knowledge of the reality and who do not understand the wisdom of Allah’s ways are liable to believe from the apparent success of His rebels that perhaps it is His will that they should dominate in the world. When they witness the failures of the upholders of the truth in their conflict with falsehood in contrast to the splendor and vast possessions of the champions of falsehood, they begin to think that Allah does not will to help the truth in its conflict with falsehood. Therefore some foolish people further conclude from these wrong suppositions that it is useless to exert for the establishment of the truth. Then they consider it to be the best and most proper thing to rest content with the little religiosity that the sovereignty of falsehood and unbelief allows them. That is why Allah has urged Prophet Moses (peace be upon him) and his followers to guard against such a misunderstanding and to carry on the mission entrusted to them with patience under the adverse circumstances.

91. The Bible does not mention this happening but the Talmud says explicitly that when he was drowning he said: Who is like Thee, O Lord, among the gods?

92. Even today the place, where the dead body of Pharaoh was found floating, is pointed out by the inhabitants of that region. It lies on the western coast of the Sinai Peninsula and is now known by the name of Jabl-i-Firaun (Pharaoh’s Mount). There is also near to it a hot spring called Hammam-i-Firaun (Pharaoh’s Bath), which is situated at a distance of a few miles from Abu Zenimah, where, they say, Pharaoh’s dead body was found lying.

If the Pharaoh who was drowned was Mineptah, who ruled over Egypt when Prophet Moses (peace be upon him) was sent to him, his embalmed dead body is still lying in the Cairo Museum. When Sir Grafton E. Smith removed the bandages from his mummy, a layer of salt was found on the body, which was a clear proof that he was drowned in the sea.

93. That is, We show signs to the people over and over again so that these should serve as warnings and be the means of teaching them lessons, but it is a pity that they do not learn lessons even from such signs as the dead body of Pharaoh.