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M-AI-C 10

Do they say (of the Prophet) that: "He has composed it?" Say to them: "Bring a Surah like this, and call anyone apart from God you can (to help you), if what you say is true."

What! They dare say that “He has fabricated it”? Say, “Then bring one chapter like it and, other than Allah, call everyone you can if you are truthful.”

Or do they say, 'Why, he has forged it'? Say: 'Then produce a sura like it, and call on whom you can, apart from God, if you speak truly.'

And yet, they [who are bent on denying the truth] assert, "[Muhammad] has invented it!" Say [unto them]: "Produce, then, a surah of similar merit; and [to this end] call to your aid whomever you can, other than God, if what you say is true!

Say they: he hath fabricated it! Say thou: then bring ye a Surah like thereunto, and call whomsoever ye can beside Allah, if ye say sooth.

Or do they say: "He (Muhammad SAW) has forged it?" Say: "Bring then a Surah (chapter) like unto it, and call upon whomsoever you can, besides Allah, if you are truthful!"

Or do they say, “He has forged it”? Say, “Then produce a single chapter like it, and call upon whomever you can, apart from God, if you are truthful.”

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.

Or do they say: "He has forged it" Say: "Bring then a Surah like unto it, and call upon whomsoever you can besides Allah, if you are truthful!"

Or say they: He hath invented it? Say: Then bring a surah like unto it, and call (for help) on all ye can besides Allah, if ye are truthful.

Do they say, ‘He has fabricated it?’ Say, ‘Then bring a surah like it, and invoke whomever you can, besides Allah, should you be truthful.’

Do they say: 'He has forged it'. Say: 'Compose one chapter like it, and call upon whom you will, other than Allah (to help you), if what you say is true'

Or do they say [about the Prophet], "He invented it?" Say, "Then bring forth a surah like it and call upon [for assistance] whomever you can besides Allah, if you should be truthful."

Do they say that Muhammad has invented it? (Muhammad), tell them, "If your claim is true, compose only one chapter like it and call on anyone besides God for help.

Or do they say: He has forged it? Say: Then bring a chapter like this and invite whom you can besides Allah, if you are truthful.

Am yaqooloona iftar<u>a</u>hu qul fatoo bisooratin mithlihi wa<b>o</b>dAAoo mani ista<u>t</u>aAAtum min dooni All<u>a</u>hi in kuntum <u>sa</u>diqeen<b>a</b>

Do they say, "He has fabricated it?" Say, "Bring me one chapter like it. Call on whom you may besides God to help you, if what you say be true!"

Or do they say, "He forged it"? say: "Bring then a Sura like unto it, and call (to your aid) anyone you can besides Allah, if it be ye speak the truth!"

10

أَمْ يَقُولُونَ ٱفْتَرَىٰهُ قُلْ فَأْتُوا۟ بِسُورَةٍ مِّثْلِهِۦ وَٱدْعُوا۟ مَنِ ٱسْتَطَعْتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَٰدِقِينَ

Or do these idolaters say that Muhammad (peace and blessings be upon him) came up with the Qur’ān himself claiming that it is from Allah? Say to them O Messenger, 'If I as a human being like you, have been able to come up with it, then you also should bring a chapter like it, and call upon whomever you wish to assist you, if you are telling the truth in claiming that the Qur’ān is not really from Allah. But you have not be able to do so, even though you are talented and eloquent in the language – showing you that the Qur’ān has been revealed by Allah.'

Or do these idolaters say that Muhammad (peace and blessings be upon him) came up with the Qur’ān himself claiming that it is from Allah? Say to them O Messenger, 'If I as a human being like you, have been able to come up with it, then you also should bring a chapter like it, and call upon whomever you wish to assist you, if you are telling the truth in claiming that the Qur’ān is not really from Allah. But you have not be able to do so, even though you are talented and eloquent in the language – showing you that the Qur’ān has been revealed by Allah.'

In fact, they deny what is beyond the reach of their knowledge, whose explanation has not reached them yet. So had those who have gone before them denied; but look at the fate of the unjust

On the contrary, they denied the thing the knowledge of which they could not master, whereas they have not yet seen its outcome; similarly those before them had denied, therefore see what sort of fate befell the unjust!

No; but they have cried lies to that whereof they comprehended not the knowledge, and whose interpretation has not yet come to them. Even so those that were before them cried lies; then behold how was the end of the evildoers!

Nay, but they are bent on giving the lie to everything the wisdom whereof they do not comprehend, and ere its inner meaning has become clear to them Even thus did those who lived before their time give the lie to the truth: and behold what happened in the end to those evildoers!

Aye! they have belied that of which the knowledge they comprehended not and of which the fulfilment hath not come to them. Likewise belied those who were before them; behold then in what wise hath been the end of the wrongdoers.

Nay, they deny that; the knowledge whereof they could not compass and whereof the interpretation has not yet come unto them. Thus those before them did deny. Then see what was the end of the Zalimun (polytheists and wrong-doers, etc.)!

In fact, they deny what is beyond the limits of their knowledge, and whose explanation has not yet reached them. Thus those before them refused to believe. So note the consequences for the wrongdoers.

In fact they arbitrarily rejected as false whatever they failed to comprehend and whose final sequel was not apparent to them. Likewise had their predecessors rejected the truth, declaring it falsehood. Do observe, then, what was the end of the wrong-doers.

Nay, they have belied the knowledge whereof they could not comprehend and what has not yet been fulfilled. Thus those before them did belie. Then see what was the end of the wrongdoers!

Nay, but they denied that, the knowledge whereof they could not compass, and whereof the interpretation (in events) hath not yet come unto them. Even so did those before them deny. Then see what was the consequence for the wrong-doers!

Indeed, they deny something whose knowledge they do not comprehend, and whose explanation has not yet come to them. Those who were before them denied likewise. So observe how was the fate of the wrongdoers!

They have belied that which they did not understand of its knowledge, nor has its interpretation reached them. Those who were before also belied. But see how was the end of the harmdoers.

Rather, they have denied that which they encompass not in knowledge and whose interpretation has not yet come to them. Thus did those before them deny. Then observe how was the end of the wrongdoers.

They call a lie something that is beyond the limit of their knowledge and whose interpretation has not yet been revealed. Some people who lived before them also called Our revelations lies. Consider how terrible was the end of the unjust people!

Nay, they reject that of which they have no comprehensive knowledge, and the final sequel of it has not yet come to them; even thus did those before them reject (the truth); see then what was the end of the unjust.

Bal ka<u>thth</u>aboo bim<u>a</u> lam yu<u>h</u>ee<u>t</u>oo biAAilmihi walamm<u>a</u> yatihim taweeluhu ka<u>tha</u>lika ka<u>thth</u>aba alla<u>th</u>eena min qablihim fa<b>o</b>n<i><u>th</u></i>ur kayfa k<u>a</u>na AA<u>a</u>qibatu a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

Indeed, they are denying something which they cannot comprehend; the reality not yet having dawned on them. Likewise those before them rejected the truth. But see what was the end of the wrongdoers.

Nay, they charge with falsehood that whose knowledge they cannot compass, even before the elucidation thereof hath reached them: thus did those before them make charges of falsehood: but see what was the end of those who did wrong!

10

بَلْ كَذَّبُوا۟ بِمَا لَمْ يُحِيطُوا۟ بِعِلْمِهِۦ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُۥ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلظَّٰلِمِينَ

Yet the disbelievers do not respond to these challenges, but reject the Qur’ān before even thinking about it, without understanding it, and the punishment about which they have been warned has not yet come to them, although it is near!. In the same way, past communities rejected the truth, and Allah sent His punishment upon them. So reflect upon the end of these communities who rejected the truth, because they were destroyed by Allah.

Yet the disbelievers do not respond to these challenges, but reject the Qur’ān before even thinking about it, without understanding it, and the punishment about which they have been warned has not yet come to them, although it is near!. In the same way, past communities rejected the truth, and Allah sent His punishment upon them. So reflect upon the end of these communities who rejected the truth, because they were destroyed by Allah.

Some of them will believe in it, some will not. Your Lord knows the transgressors well.

And among them is one who accepts faith in it, and among them is one who does not accept faith in it; and your Lord well knows the mischievous.

And some of them believe in it, and some believe not in it. Thy Lord knows very well those who do corruption.

And there are among them such as will in time come to believe in this [divine writ], just as there are among them such as will never believe in it; and thy Sustainer is fully aware as to who are the spreaders of corruption.

And of them are some who will believe therein, and of them are some who will not believe therein; and thy Lord is the Best Knower of the corrupters.

And of them there are some who believe therein, and of them there are some who believe not therein, and your Lord is All-Aware of the Mufsidun (evil-doers, liars, etc.).

Among them are those who believe in it, and among them are those who do not believe in it. Your Lord is fully aware of the mischief-makers.

Of those some will believe and others will not. Your Lord knows best the mischief-makers.

And of them there are some who believe therein; and of them there are some who believe not therein, and your Lord is All-Aware of the mischief-makers.

And of them is he who believeth therein, and of them is he who believeth not therein, and thy Lord is Best Aware of the corrupters.

Some of them believe in it, and some of them do not believe in it, and your Lord best knows the agents of corruption.

Some believe in it, while others do not believe it. Your Lord knows well the corrupters.

And of them are those who believe in it, and of them are those who do not believe in it. And your Lord is most knowing of the corrupters

Some of them believe in the Quran and others do not. Your Lord knows best the evil doers.

And of them is he who believes in it, and of them is he who does not believe in it, and your Lord best knows the mischief-makers.

Waminhum man yuminu bihi waminhum man l<u>a</u> yuminu bihi warabbuka aAAlamu bi<b>a</b>lmufsideen<b>a</b>

Some of them will believe in it [the Quran], while others will not. And your Lord is fully aware of the evil-doers.

Of them there are some who believe therein, and some who do not: and thy Lord knoweth best those who are out for mischief.

10

وَمِنْهُم مَّن يُؤْمِنُ بِهِۦ وَمِنْهُم مَّن لَّا يُؤْمِنُ بِهِۦ وَرَبُّكَ أَعْلَمُ بِٱلْمُفْسِدِينَ

There are idolaters who believe in the Qur’ān before their death, and there are those who do not believe in it out of stubbornness and pride until they die. Allah knows best those who persist in their disbelief and ingratitude, and will repay them for their actions.

There are idolaters who believe in the Qur’ān before their death, and there are those who do not believe in it out of stubbornness and pride until they die. Allah knows best those who persist in their disbelief and ingratitude, and will repay them for their actions.

If they (still) call you a liar, tell them: "For me my actions, for you yours. You are not answerable for my deeds, nor I for what you do."

And if they deny you, say, “For me are my deeds, and for you are your deeds; you have no concern with what I do, and I have no relation with what you do.”

If they cry lies to thee, then do thou say: 'I have my work, and you have your work; you are quit of What I do, and I am quit of what you do.'

And [so, O Prophet,] if they give thee the lie, say: "To me [shall be accounted] my doings, and to you, your doings: you are not accountable for what I am doing, and I am not accountable for whatever you do."

And if they belie thee, say thou: unto me my work, and unto you your work: ye are quit of that which I work and am quit of that which ye work.

And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!"

If they accuse you of lying, say, “I have my deeds, and you have your deeds. You are quit of what I do, and I am quit of what you do.”

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.

And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!"

And if they deny thee, say: Unto me my work, and unto you your work. Ye are innocent of what I do, and I am innocent of what ye do.

If they deny you, say, ‘My deeds belong to me and your deeds belong to you: you are absolved of what I do and I am absolved of what you do.’

If they belie you, say: 'I have my work, you have your work. You are quit of what I do, and I am quit of what you do'

And if they deny you, [O Muhammad], then say, "For me are my deeds, and for you are your deeds. You are disassociated from what I do, and I am disassociated from what you do."

If they call you a liar, tell them, "Let each one of us follow his own way. You will not be responsible for what I do and I will not be responsible for what you do".

And if they call you a liar, say: My work is for me and your work for you; you are clear of what I do and I am clear of what you do.

Wain ka<u>thth</u>abooka faqul lee AAamalee walakum AAamalukum antum bareeoona mimm<u>a</u> aAAmalu waan<u>a</u> bareeon mimm<u>a</u> taAAmaloon<b>a</b>

If they should reject you, say, "My deeds are mine and your deeds are yours. You are not accountable for my actions, nor am I accountable for what you do."

If they charge thee with falsehood, say: "My work to me, and yours to you! ye are free from responsibility for what I do, and I for what ye do!"

10

وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعْمَلُ وَأَنَا۠ بَرِىٓءٌ مِّمَّا تَعْمَلُونَ

If they reject you O Messenger, then you will be rewarded for what you do, and your actions are your responsibility; and that they will be repaid for what they do, and they will have to deal with the consequences of their actions. They will not be responsible for what happens to you, and you are free from what happens to them.

If they reject you O Messenger, then you will be rewarded for what you do, and your actions are your responsibility; and that they will be repaid for what they do, and they will have to deal with the consequences of their actions. They will not be responsible for what happens to you, and you are free from what happens to them.

<h2 class="title">The Command to be Free and Clear from the Idolators</h2><p>Allah said to His Prophet : `If these idolators belie you, then be clear from them and their deeds.' </p><div class="text_uthmani arabic">فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ</div><p>(Say: "For me are my deeds and for you are your deeds!") Similarly, Allah said: </p><div class="text_uthmani arabic">قُلْ يأَيُّهَا الْكَـفِرُونَ - لاَ أَعْبُدُ مَا تَعْبُدُونَ </div><p>(Say: "O you disbelievers! I worship not that which you worship.")109:1-2 to the end of the Surah. Ibrahim Al-Khalil (the Friend) and his followers said to the idolators among their people: </p><div class="text_uthmani arabic">إِنَّا بُرَءآؤاْ مِّنْكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ</div><p>(Verily, we are free from you and whatever you worship besides Allah) 60:4 Allah then said: </p><div class="text_uthmani arabic">وَمِنْهُمْ مَّن يَسْتَمِعُونَ إِلَيْكَ</div><p>(And among them are some who listen to you,) They listen to your beautiful talk and to the Glorious Qur'an. They listen to your truthful, eloquent and authentic Hadiths that are useful to the hearts, the bodies and their faith. This is indeed a great benefit and is sufficient. But guiding the people to the truth is not up to you or to them. You cannot make the deaf hear. Therefore you cannot guide these people except if Allah wishes. Y </p><div class="text_uthmani arabic">وَمِنهُمْ مَّن يَنظُرُ إِلَيْكَ</div><p>(And among them are some who look at you, ) They look at you and at what Allah has given you in terms of dignity, noble personality and great conduct. There is in all of this clear evidence of your prophethood to those who have reason and insight. Other people also look but they do not receive guidance like them. Believers look at you with respect and dignity while disbelievers regard you with contempt. </p><div class="text_uthmani arabic">وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً</div><p>(And when they see you, they treat you only in mockery.)25:41 Then Allah announces that He is never unjust with anyone. He guides whomever He wills and opens the eyes of the blind, makes the deaf hear and removes neglect from the hearts. At the same time He lets others go astray, moving away from faith. He does all of that yet He is always Just, for He is the Ruler and has full authority over His kingdom. He does whatever He wills without any restrictions. No one can question Him as to what He does while he will question everyone else. He is Omniscient, All-Wise, and All-Just. So Allah said: </p><div class="text_uthmani arabic">إِنَّ اللَّهَ لاَ يَظْلِمُ النَّاسَ شَيْئًا وَلَـكِنَّ النَّاسَ أَنفُسَهُمْ يَظْلِمُونَ </div><p>(Truly, Allah wrongs not mankind in aught; but mankind wrong themselves.) In the Hadith narrated by Abu Dharr, he states that the Prophet related that His Lord, Exalted and High is He, said: </p><div class="text_uthmani arabic">«يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا»</div><p>(O My servant! I have prohibited oppression for Myself and made it prohibited for you, so do not oppress one another...) Until He said at the end of the Hadith:</p><div class="text_uthmani arabic"> يَا عِبَادِي إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوفِيكُمْ إِيَّاهَا، فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَه»</div><p>(O My servants! It is but your deeds that I reckon for you and then recompense you for. So let him who finds good (in the Hereafter) praise Allah. And let him who finds other than that blame no one but himself.) The complete version was recorded by Muslim. </p>

The Command to be Free and Clear from the IdolatorsAllah said to His Prophet : `If these idolators belie you, then be clear from them and their deeds.' فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ(Say: "For me are my deeds and for you are your deeds!") Similarly, Allah said: قُلْ يأَيُّهَا الْكَـفِرُونَ - لاَ أَعْبُدُ مَا تَعْبُدُونَ (Say: "O you disbelievers! I worship not that which you worship.")109:1-2 to the end of the Surah. Ibrahim Al-Khalil (the Friend) and his followers said to the idolators among their people: إِنَّا بُرَءآؤاْ مِّنْكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ(Verily, we are free from you and whatever you worship besides Allah) 60:4 Allah then said: وَمِنْهُمْ مَّن يَسْتَمِعُونَ إِلَيْكَ(And among them are some who listen to you,) They listen to your beautiful talk and to the Glorious Qur'an. They listen to your truthful, eloquent and authentic Hadiths that are useful to the hearts, the bodies and their faith. This is indeed a great benefit and is sufficient. But guiding the people to the truth is not up to you or to them. You cannot make the deaf hear. Therefore you cannot guide these people except if Allah wishes. Y وَمِنهُمْ مَّن يَنظُرُ إِلَيْكَ(And among them are some who look at you, ) They look at you and at what Allah has given you in terms of dignity, noble personality and great conduct. There is in all of this clear evidence of your prophethood to those who have reason and insight. Other people also look but they do not receive guidance like them. Believers look at you with respect and dignity while disbelievers regard you with contempt. وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً(And when they see you, they treat you only in mockery.)25:41 Then Allah announces that He is never unjust with anyone. He guides whomever He wills and opens the eyes of the blind, makes the deaf hear and removes neglect from the hearts. At the same time He lets others go astray, moving away from faith. He does all of that yet He is always Just, for He is the Ruler and has full authority over His kingdom. He does whatever He wills without any restrictions. No one can question Him as to what He does while he will question everyone else. He is Omniscient, All-Wise, and All-Just. So Allah said: إِنَّ اللَّهَ لاَ يَظْلِمُ النَّاسَ شَيْئًا وَلَـكِنَّ النَّاسَ أَنفُسَهُمْ يَظْلِمُونَ (Truly, Allah wrongs not mankind in aught; but mankind wrong themselves.) In the Hadith narrated by Abu Dharr, he states that the Prophet related that His Lord, Exalted and High is He, said: «يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا»(O My servant! I have prohibited oppression for Myself and made it prohibited for you, so do not oppress one another...) Until He said at the end of the Hadith: يَا عِبَادِي إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوفِيكُمْ إِيَّاهَا، فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَه»(O My servants! It is but your deeds that I reckon for you and then recompense you for. So let him who finds good (in the Hereafter) praise Allah. And let him who finds other than that blame no one but himself.) The complete version was recorded by Muslim.

Some of them listen to you: But can you make the deaf hear who do not understand a thing?

And among them are some who listen to you; so will you make the deaf hear even if they do not have any sense?

And some of them give ear to thee; what, wilt thou make the deaf to hear, though they understand not?

And there are among them such as (pretend to] listen to thee: but canst thou cause the deaf to hearken even though they will not use their reason?

And of them are some who hearken unto thee, so canst thou make the deaf hear, even though they apprehend not?

And among them are some who listen to you, but can you make the deaf to hear, even though they apprehend not?

And among them are those who listen to you. But can you make the deaf hear, even though they do not understand?

Of them some seem to give heed to you; will you, then, make the deaf hear even though they understand nothing?

And among them are some who listen to you, but can you make the deaf to hear -- even though they apprehend not

And of them are some who listen unto thee. But canst thou make the deaf to hear even though they apprehend not?

There are some of them who prick up their ears at you. But can you make the deaf hear even if they do not exercise their reason?

Some of them listen to you. But can you make the deaf hear you, even though they cannot understand?

And among them are those who listen to you. But can you cause the deaf to hear, although they will not use reason?

Some of them will listen to you, but are you supposed to make the deaf hear even if they have no understanding?

And there are those of them who hear you, but can you make the deaf to hear though they will not understand?

Waminhum man yastamiAAoona ilayka afaanta tusmiAAu a<b>l</b><u>ss</u>umma walaw k<u>a</u>noo l<u>a</u> yaAAqiloon<b>a</b>

Some of them appear to be listening to you; but can you make the deaf hear, incapable as they are of understanding?

Among them are some who (pretend to) listen to thee: But canst thou make the deaf to hear,- even though they are without understanding?

10

وَمِنْهُم مَّن يَسْتَمِعُونَ إِلَيْكَ أَفَأَنتَ تُسْمِعُ ٱلصُّمَّ وَلَوْ كَانُوا۟ لَا يَعْقِلُونَ

And some of the idolaters listen to you O Messenger as you recite the Qur’ān not wanting to accept it and follow it. Are you able to make deaf people hear? Likewise you cannot guide those who are deaf to the truth, as they will not understand it.

And some of the idolaters listen to you O Messenger as you recite the Qur’ān not wanting to accept it and follow it. Are you able to make deaf people hear? Likewise you cannot guide those who are deaf to the truth, as they will not understand it.

Some of them look toward you: But can you show the blind the way even when they cannot see?

And among them is one who gazes at you; so will you guide the blind* even if they cannot perceive? (* Deaf or blind to guidance.)

And some of them look unto thee; what, wilt thou then guide the blind, though they do not see?

And there are among them such as [pretend to] look towards thee: but canst thou show the right way to the blind even though they cannot see?

And of them are some who look at thee, so canst thou guide the blind, even though they see not?

And among them are some who look at you, but can you guide the blind, even though they see not?

And among them are those who look at you. But can you guide the blind, even though they do not see?

And of them some look towards you; will you, then, guide the blind, even though they can see nothing?

And among them are some who look at you, but can you guide the blind -- even though they see not

And of them is he who looketh toward thee. But canst thou guide the blind even though they see not?

There are some of them who observe you. But can you guide the blind even if they do not perceive?

Some of them look to you. But can you guide the blind, even though they do not see?

And among them are those who look at you. But can you guide the blind although they will not [attempt to] see?

Some of them will look at you, but are you supposed to guide the blind even if they have no vision?

And there are those of them who look at you, but can you show the way to the blind though they will not see?

Waminhum man yan<i><u>th</u></i>uru ilayka afaanta tahdee alAAumya walaw k<u>a</u>noo l<u>a</u> yub<u>s</u>iroon<b>a</b>

Some of them look fixedly at you; but can you make the blind see, bereft as they are of sight?

And among them are some who look at thee: but canst thou guide the blind,- even though they will not see?

10

وَمِنْهُم مَّن يَنظُرُ إِلَيْكَ أَفَأَنتَ تَهْدِى ٱلْعُمْىَ وَلَوْ كَانُوا۟ لَا يُبْصِرُونَ

And from them are those who see you O Messenger with their normal eyesight, but not with the vision of insight. Is it possible for you to make the blind see? You are not able to do so, and likewise you is unable to guide those who lack perception and understanding.

And from them are those who see you O Messenger with their normal eyesight, but not with the vision of insight. Is it possible for you to make the blind see? You are not able to do so, and likewise you is unable to guide those who lack perception and understanding.

Surely God does not wrong anyone; they wrong themselves.

Indeed Allah does not oppress men at all, but they do wrong themselves.

Surely God wrongs not men anything, but themselves men wrong.

Verily, God does not do the least wrong unto men, but it is men who wrong themselves.

Verily Allah wrongeth not mankind in aught but mankind wrong themselves.

Truly! Allah wrongs not mankind in aught; but mankind wrong themselves.

God does not wrong the people in the least, but the people wrong their own selves.

Surely Allah does not wrong men; they rather wrong themselves.

Truly, Allah wrongs not mankind in aught; but mankind wrong themselves.

Lo! Allah wrongeth not mankind in aught; but mankind wrong themselves.

Indeed Allah does not wrong people in the least; rather, it is people who wrong themselves.

Indeed, Allah does not wrong mankind a thing, but they wrong themselves.

Indeed, Allah does not wrong the people at all, but it is the people who are wronging themselves.

God does not do the least bit of injustice to anyone but people wrong themselves.

Surely Allah does not do any injustice to men, but men are unjust to themselves.

Inna All<u>a</u>ha l<u>a</u> ya<i><u>th</u></i>limu a<b>l</b>nn<u>a</u>sa shayan wal<u>a</u>kinna a<b>l</b>nn<u>a</u>sa anfusahum ya<i><u>th</u></i>limoon<b>a</b>

Surely, God does not wrong people at all, but people wrong themselves.

Verily Allah will not deal unjustly with man in aught: It is man that wrongs his own soul.

10

إِنَّ ٱللَّهَ لَا يَظْلِمُ ٱلنَّاسَ شَيْـًٔا وَلَٰكِنَّ ٱلنَّاسَ أَنفُسَهُمْ يَظْلِمُونَ

Without doubt, Allah is far too High and Exalted that He would wrong people, and He does not wrong them by even the weight of an atom. Rather, it is they who wrong themselves, bringing about their own ruin because of clinging to falsehood, pride and stubbornness.

Without doubt, Allah is far too High and Exalted that He would wrong people, and He does not wrong them by even the weight of an atom. Rather, it is they who wrong themselves, bringing about their own ruin because of clinging to falsehood, pride and stubbornness.

The day He will gather them together it will appear to them that they had lived (in the world) but an hour of a day to make each other's acquaintance. Verily those who deny the meeting with God will be lost, and not find the way.

And on the day when He will raise all of them together, as if they had never stayed on earth except for a moment during the day, they will recognise one another; for completely ruined are those who denied the meeting with Allah and were not on guidance.

And the day He shall muster them, as if they had not tarried but an hour of the day, mutually recognizing one another; lost will be those who cried lies to the encounter with God, and were not guided.

And on the Day when He shall gather them [unto Himself, it will seem to them] as if they had not tarried [on earth] longer than an hour of a day, knowing one another; [and] lost indeed will be they who [in their lifetime] considered it a lie that they were destined to meet God, and [thus] failed to find the right' way.

And of the Day whereon He shall gather them, as though they had tarried not save an hour of he day they shall mutually recognize. Lost surely are those who belie the meeting with Allah and they were not such as to be guided.

And on the Day when He shall gather (resurrect) them together, (it will be) as if they had not stayed (in the life of this world and graves, etc.) but an hour of a day. They will recognise each other. Ruined indeed will be those who denied the meeting with Allah, and were not guided.

On the Day when He rounds them up—as if they had tarried only one hour of a day—they will recognize one another. Those who denied the meeting with God will be the losers. They were not guided.

(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. (It will then become evident that) those who called the lie to meeting with Allah were utter losers and were not rightly-directed. underlies this sharp remark is the faint hope that perhaps such people would be shaken out of their slumber.

And on the Day when He shall gather them together, (it will be) as if they had not stayed (in the life of this world and graves) but an hour of a day. They will recognize each other. Ruined indeed will be those who denied the meeting with Allah and were not guided.

And on the day when He shall gather them together, (when it will seem) as though they had tarried but an hour of the day, recognising one another, those will verily have perished who denied the meeting with Allah and were not guided.

On the day He will gather them [it will be] as if they had not remained [in the world] except for an hour of the day getting acquainted with one another. They are certainly losers who deny the encounter with Allah, and they are not guided.

The Day when He will gather them, (it will be) as though they had lingered but an hour of the Day and they will recognize one another. Lost are those who belied the meeting with their Lord and were not guided.

And on the Day when He will gather them, [it will be] as if they had not remained [in the world] but an hour of the day, [and] they will know each other. Those will have lost who denied the meeting with Allah and were not guided

On the day when they will be resurrected, their worldly life will seem to them only as an hour of a day and they all will recognize each other. Those who called the receiving of mercy from God a lie are certainly lost. They did not have the right guidance.

And on the day when He will gather them as though they had not stayed but an hour of the day, they will know each other. They will perish indeed who called the meeting with Allah to be a lie, and they are not followers of the right direction.

Wayawma ya<u>h</u>shuruhum kaan lam yalbathoo ill<u>a</u> s<u>a</u>AAatan mina a<b>l</b>nnah<u>a</u>ri yataAA<u>a</u>rafoona baynahum qad khasira alla<u>th</u>eena ka<u>thth</u>aboo biliq<u>a</u>i All<u>a</u>hi wam<u>a</u> k<u>a</u>noo muhtadeen<b>a</b>

And on the Day when He shall gather them together, it will seem to them as if they had not tarried in the world longer than an hour of a day. They will recognize one another; lost indeed will be those who considered it a lie that they were destined to meet God, and did not follow the right path.

One day He will gather them together: (It will be) as if they had tarried but an hour of a day: they will recognise each other: assuredly those will be lost who denied the meeting with Allah and refused to receive true guidance.

10

وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُوٓا۟ إِلَّا سَاعَةً مِّنَ ٱلنَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ وَمَا كَانُوا۟ مُهْتَدِينَ

On the day that Allah gathers people on the Day of Judgement, to bring them to account, it will be as if they had lived on earth and then waited after death for the Day of Judgement for only an hour, and no more. They will recognise each other on that day, but then their acquaintances will be cut off from them because of the intensity of the terrors they witness on the Day of Judgement. The losers will be those who rejected the meeting with their Lord on the Day of Judgement and who did not believe in the day or resurrection so that they could safeguard themselves from loss.

On the day that Allah gathers people on the Day of Judgement, to bring them to account, it will be as if they had lived on earth and then waited after death for the Day of Judgement for only an hour, and no more. They will recognise each other on that day, but then their acquaintances will be cut off from them because of the intensity of the terrors they witness on the Day of Judgement. The losers will be those who rejected the meeting with their Lord on the Day of Judgement and who did not believe in the day or resurrection so that they could safeguard themselves from loss.

<p>Commentary</p><p>In verse 45, it was said: يَتَعَارَ‌فُونَ بَيْنَهُمْ (they will recognize each other), that is, when the dead will be raised from their graves, they will recognize each other as if not much time had passed when they met last.</p><p>Imam al-Baghawi said: This recognition will be possible during the</p><p>early stage. Later, when the horrendous happenings of the Qiyamah, the Day of Doom, will unfold, this ability to recognize each other will stand disabled. According to some other narrations, the ability to recognize each other will, though, still remain, but such will be the awe of the situation that they will be unable to say anything. (Mazhari)</p>

CommentaryIn verse 45, it was said: يَتَعَارَ‌فُونَ بَيْنَهُمْ (they will recognize each other), that is, when the dead will be raised from their graves, they will recognize each other as if not much time had passed when they met last.Imam al-Baghawi said: This recognition will be possible during theearly stage. Later, when the horrendous happenings of the Qiyamah, the Day of Doom, will unfold, this ability to recognize each other will stand disabled. According to some other narrations, the ability to recognize each other will, though, still remain, but such will be the awe of the situation that they will be unable to say anything. (Mazhari)

<h2 class="title">The Feeling of Brevity toward the Worldly Life at the Gathering on the Day of Resurrection</h2><p>To remind people of the establishment of the Hour and their resurrection from their graves to the gathering for the Day of Judgment, Allah says: </p><div class="text_uthmani arabic">وَيَوْمَ يَحْشُرُهُمْ</div><p>(And on the Day when He shall gather (resurrect) them.) Similarly Allah said: </p><div class="text_uthmani arabic">كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُواْ إِلاَّ سَاعَةً مِّن نَّهَارٍ</div><p>(On the Day when they will see that (torment) with which they are promised (threatened, it will be) as if they had not stayed more than an hour in a single day.)46:35 Allah also said: </p><div class="text_uthmani arabic">كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا </div><p>(The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning.) 79:46 </p><div class="text_uthmani arabic">يَوْمَ يُنفَخُ فِى الصُّورِ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً - يَتَخَـفَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلاَّ عَشْراً - نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلاَّ يَوْماً </div><p>(The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the criminals, blue eyed. They will speak in a very low voice to each other (saying): "You stayed not longer than ten (days)." We know very well what they will say, when the best among them in knowledge and wisdom will say: "You stayed no longer than a day!") 20:102-104 and, </p><div class="text_uthmani arabic">وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ</div><p>(And on the Day that the Hour will be established, the criminals will swear that they stayed not but an hour.)30:55 These all are evidence of the brevity of the worldly life compared to the Hereafter. Allah said: </p><div class="text_uthmani arabic">قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ - قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ - قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ </div><p>(He (Allah) will say: "What number of years did you stay on earth" They will say: "We stayed a day or part of a day. Ask of those who keep account." He (Allah) will say: "You stayed not but a little, if you had only known!") 23:112-124 Allah then said: </p><div class="text_uthmani arabic">يَتَعَارَفُونَ بَيْنَهُمْ</div><p>(They will recognize each other) The children will know their parents and relatives will recognize one another. They will know them just like they used to know them during the life in this world. However, on that Day everyone will be busy with himself. Allah then said: </p><div class="text_uthmani arabic">فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ</div><p>(Then, when the Trumpet is blown, there will be no kinship among them.)23:101 Allah also said: </p><div class="text_uthmani arabic">وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً </div><p>(And no friend will ask a friend (about his condition).)70:10 Allah then said: </p><div class="text_uthmani arabic">قَدْ خَسِرَ الَّذِينَ كَذَّبُواْ بِلِقَآءِ اللَّهِ وَمَا كَانُواْ مُهْتَدِينَ</div><p>(Ruined indeed will be those who denied the meeting with Allah and were not guided.) This is similar to the Ayah: </p><div class="text_uthmani arabic">وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ </div><p>(Woe that Day to the deniers.)77:15 Woe to them because they will lose themselves and their families on the Day of Resurrection. That is indeed the great loss. There is no loss greater than the loss of one who will be taken away from his dear ones on the Day of Grief and Regret. </p>

The Feeling of Brevity toward the Worldly Life at the Gathering on the Day of ResurrectionTo remind people of the establishment of the Hour and their resurrection from their graves to the gathering for the Day of Judgment, Allah says: وَيَوْمَ يَحْشُرُهُمْ(And on the Day when He shall gather (resurrect) them.) Similarly Allah said: كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُواْ إِلاَّ سَاعَةً مِّن نَّهَارٍ(On the Day when they will see that (torment) with which they are promised (threatened, it will be) as if they had not stayed more than an hour in a single day.)46:35 Allah also said: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا (The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning.) 79:46 يَوْمَ يُنفَخُ فِى الصُّورِ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً - يَتَخَـفَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلاَّ عَشْراً - نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلاَّ يَوْماً (The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the criminals, blue eyed. They will speak in a very low voice to each other (saying): "You stayed not longer than ten (days)." We know very well what they will say, when the best among them in knowledge and wisdom will say: "You stayed no longer than a day!") 20:102-104 and, وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ(And on the Day that the Hour will be established, the criminals will swear that they stayed not but an hour.)30:55 These all are evidence of the brevity of the worldly life compared to the Hereafter. Allah said: قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ - قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ - قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ (He (Allah) will say: "What number of years did you stay on earth" They will say: "We stayed a day or part of a day. Ask of those who keep account." He (Allah) will say: "You stayed not but a little, if you had only known!") 23:112-124 Allah then said: يَتَعَارَفُونَ بَيْنَهُمْ(They will recognize each other) The children will know their parents and relatives will recognize one another. They will know them just like they used to know them during the life in this world. However, on that Day everyone will be busy with himself. Allah then said: فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ(Then, when the Trumpet is blown, there will be no kinship among them.)23:101 Allah also said: وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً (And no friend will ask a friend (about his condition).)70:10 Allah then said: قَدْ خَسِرَ الَّذِينَ كَذَّبُواْ بِلِقَآءِ اللَّهِ وَمَا كَانُواْ مُهْتَدِينَ(Ruined indeed will be those who denied the meeting with Allah and were not guided.) This is similar to the Ayah: وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe that Day to the deniers.)77:15 Woe to them because they will lose themselves and their families on the Day of Resurrection. That is indeed the great loss. There is no loss greater than the loss of one who will be taken away from his dear ones on the Day of Grief and Regret.

Whether We show you some of the promise (of punishment in wait) for them, or take you to Ourself, their returning is to Us in the end; and God is a witness to all they do.

And whether We show you (O dear Prophet Mohammed – peace and blessings be upon him) part of what We promise them or whether We call you towards Us before it – in any case they have to return to Us – then Allah is the Witness of their deeds.

Whether We show thee a part of that We promise them, or We call thee unto Us, to Us they shall return; then God is witness of the things they do

And whether We show thee [in this world something of what We hold in store for those [deniers of the truth], or whether We cause thee to die [before that retribution takes place - know that, in the end], it is unto Us that they must return; and God is witness to all that they do.

And whether We shew thee soome of that which We have promised them, or We cause thee to die, Unto us is their return, and Allah is witness of that which they do.

Whether We show you (in your lifetime, O Muhammad SAW) some of what We promise them (the torment), - or We cause you to die, - still unto Us is their return, and moreover Allah is Witness over what they used to do.

Whether We show you some of what We promise them, or take you, to Us is their return. God is witness to everything they do.

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.

Whether We show you some of what We promise them (the torment), or We cause you to die -- still unto Us is their return, and moreover Allah is Witness over what they used to do.

Whether We let thee (O Muhammad) behold something of that which We promise them or (whether We) cause thee to die, still unto Us is their return, and Allah, moreover, is Witness over what they do.

Whether We show you a part of what We promise them, or take you away [before that], [in any case] their return will be to Us and Allah will be witness to what they do.

Whether We let you see some of that with which We promised them, or We call you to Us, to Us they shall return. Allah is witness of the things they do.

And whether We show you some of what We promise them, [O Muhammad], or We take you in death, to Us is their return; then, [either way], Allah is a witness concerning what they are doing

When if We show you them suffering Our retribution or you die before their suffering, (they will not be able to escape Our punishment) they will all return to Us. God bears witness to whatever they do.

And if We show you something of what We threaten them with, or cause you to die, yet to Us is their return, and Allah is the bearer of witness to what they do.

Waimm<u>a</u> nuriyannaka baAA<u>d</u>a alla<u>th</u>ee naAAiduhum aw natawaffayannaka failayn<u>a</u> marjiAAuhum thumma All<u>a</u>hu shaheedun AAal<u>a</u> m<u>a</u> yafAAaloon<b>a</b>

Whether We show you something of what We have promised them or cause you to die [before that], to Us they shall return. God is Witness to all that they do.

Whether We show thee (realised in thy life-time) some part of what We promise them,- or We take thy soul (to Our Mercy) (Before that),- in any case, to Us is their return: ultimately Allah is witness, to all that they do.

10

وَإِمَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ ٱللَّهُ شَهِيدٌ عَلَىٰ مَا يَفْعَلُونَ

Regardless of whether Allah shows the Messenger (peace be upon him)some of the punishment He promises them before his death, or He makes him die before this, they will return to Allah on the Day of Judgement. Moreover, Allah is a witness to what they used to do, none of it being hidden from Him, and they will be repaid for their actions.

Regardless of whether Allah shows the Messenger (peace be upon him)some of the punishment He promises them before his death, or He makes him die before this, they will return to Allah on the Day of Judgement. Moreover, Allah is a witness to what they used to do, none of it being hidden from Him, and they will be repaid for their actions.

<h2 class="title">The Criminals will certainly be avenged -- whether in This World or in the Hereafter</h2><p>Allah said to His Messenger : </p><div class="text_uthmani arabic">وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِى نَعِدُهُمْ</div><p>(Whether We show you some of what We promise them (the torment),) We shall avenge them in your lifetime so your eye will be delighted. </p><div class="text_uthmani arabic">أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ</div><p>(Or We cause you to die -- still unto Us is their return,) Allah will then be the Witness watching over their actions for you. Allah then said, </p><div class="text_uthmani arabic">وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَآءَ رَسُولُهُمْ</div><p>(And for every Ummah there is a Messenger; when their Messenger comes,) Mujahid said: "This will be on the Day of Resurrection. </p><div class="text_uthmani arabic">قُضِىَ بَيْنَهُمْ بِالْقِسْطِ</div><p>(the matter will be judged between them with justice,) is similar to the Ayah: </p><div class="text_uthmani arabic">وَأَشْرَقَتِ الاٌّرْضُ بِنُورِ رَبِّهَا</div><p>(And the earth will shine with the light of its Lord (Allah),) 39:69 So every nation will be presented before Allah in the presence of its Messenger and the Book of its deeds. All good and evil deeds will be witnessed upon them. Their guardian angels will be witnesses too. The nations will be brought forth, one by one. Our noble Ummah, while it is the last of the nations, is the first one on the Day of Resurrection to be questioned and judged. This was stated by Allah's Messenger in a Hadith recorded by both Al-Bukhari and Muslim. Allah's Messenger said: </p><div class="text_uthmani arabic">«نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، الْمَقْضِيُّ لَهُمْ قَبْلَ الْخَلَائِق»</div><p>(We are the last, the first on the Day of Resurrection. We will be judged before the rest of the creatures.) His Ummah attains the honor of precedence only by the honor of its Messenger , may Allah's peace and blesings be upon him forever, until the Day of Judgement. </p>

The Criminals will certainly be avenged -- whether in This World or in the HereafterAllah said to His Messenger : وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِى نَعِدُهُمْ(Whether We show you some of what We promise them (the torment),) We shall avenge them in your lifetime so your eye will be delighted. أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ(Or We cause you to die -- still unto Us is their return,) Allah will then be the Witness watching over their actions for you. Allah then said, وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَآءَ رَسُولُهُمْ(And for every Ummah there is a Messenger; when their Messenger comes,) Mujahid said: "This will be on the Day of Resurrection. قُضِىَ بَيْنَهُمْ بِالْقِسْطِ(the matter will be judged between them with justice,) is similar to the Ayah: وَأَشْرَقَتِ الاٌّرْضُ بِنُورِ رَبِّهَا(And the earth will shine with the light of its Lord (Allah),) 39:69 So every nation will be presented before Allah in the presence of its Messenger and the Book of its deeds. All good and evil deeds will be witnessed upon them. Their guardian angels will be witnesses too. The nations will be brought forth, one by one. Our noble Ummah, while it is the last of the nations, is the first one on the Day of Resurrection to be questioned and judged. This was stated by Allah's Messenger in a Hadith recorded by both Al-Bukhari and Muslim. Allah's Messenger said: «نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، الْمَقْضِيُّ لَهُمْ قَبْلَ الْخَلَائِق»(We are the last, the first on the Day of Resurrection. We will be judged before the rest of the creatures.) His Ummah attains the honor of precedence only by the honor of its Messenger , may Allah's peace and blesings be upon him forever, until the Day of Judgement.

For every people there is an apostle; and when their apostle is come the matter is decided between them equitably, and no one is wronged.

And in every nation was a Noble Messenger (from Allah); so when their Noble Messenger came to them, they were judged with fairness, and they were not wronged.

Every nation has its Messenger; then, when their Messenger comes, justly the issue is decided between them, and they are not wronged.

NOW every community has had an apostle; and only after their apostle has appeared [and delivered his message] is judgment passed on them, in all equity; and never are they wronged.

And for each community there hath been sent an apostle; and when their apostle hath arrived, the matter between them is decreed in equity, and they are not wronged.

And for every Ummah (a community or a nation), there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged.

Every community has a messenger. When their messenger has come, judgment will be passed between them with fairness, and they will not be wronged.

A Messenger is sent to every people; and when their Messenger comes, the fate of that people is decided with full justice; they are subjected to no wrong.

And for every Ummah there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged.

And for every nation there is a messenger. And when their messenger cometh (on the Day of Judgment) it will be judged between them fairly, and they will not be wronged.

There is an apostle for every nation; so when their apostle comes, judgement is made between them with justice, and they are not wronged.

Every nation has its Messenger. Then, when their Messenger comes the matter is justly decided between them; they are not wronged.

And for every nation is a messenger. So when their messenger comes, it will be judged between them in justice, and they will not be wronged

A Messenger is appointed for all people. When the Messenger for them came he judged among them fairly and they were not wronged.

And every nation had an apostle; so when their apostle came, the matter was decided between them with justice and they shall not be dealt with unjustly.

Walikulli ommatin rasoolun fai<u>tha</u> j<u>a</u>a rasooluhum qu<u>d</u>iya baynahum bi<b>a</b>lqis<u>t</u>i wahum l<u>a</u> yu<i><u>th</u></i>lamoon<b>a</b>

Every nation has a messenger. Once their messenger has come, judgement will be passed upon them in all fairness and they will not be wronged.

To every people (was sent) a messenger: when their messenger comes (before them), the matter will be judged between them with justice, and they will not be wronged.

10

وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُم بِٱلْقِسْطِ وَهُمْ لَا يُظْلَمُونَ

Every past nation had a messenger sent to them. When the messenger delivered to them what he was instructed to, and they rejected him, it was judged justly between him and them. Allah saved the messenger out of His grace, and destroyed them through His justice; and they were not wronged in any way in the repayment for what they did.

Every past nation had a messenger sent to them. When the messenger delivered to them what he was instructed to, and they rejected him, it was judged justly between him and them. Allah saved the messenger out of His grace, and destroyed them through His justice; and they were not wronged in any way in the repayment for what they did.

They say: "When is this promise going to come, if what you say is true?"

And they say, “When will this promise come, if you are truthful?”

They say, 'When will this promise be, if you speak truly?'

And yet, they [who deny the truth] are wont to ask, "When is that promise [of resurrection and judgment] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!"

And they say: when cometh this promise, if ye say sooth?

And they say: "When will be this promise (the torment or the Day of Resurrection), - if you speak the truth?"

And they say, “When will this promise be fulfilled, if you are truthful?”

They say:'If what you promise is true, when will this threat be fulfilled?'

And they say: "When will be this promise (the torment or the Day of Resurrection), if you speak the truth"

And they say: When will this promise be fulfilled, if ye are truthful?

They say, ‘When will this promise be fulfilled, should you be truthful?’

They ask: 'If what you say is true, when will this promise come'

And they say, "When is [the fulfillment of] this promise, if you should be truthful?"

They ask, "If you (believers) speak the truth, when will your promise (about the Day of Judgment) be fulfilled?"

And they say: When will this threat come about, if you are truthful?

Wayaqooloona mat<u>a</u> h<u>atha</u> alwaAAdu in kuntum <u>sa</u>diqeen<b>a</b>

They say, "When will this promise come to pass -- if you speak the truth?"

They say: "When will this promise come to pass,- if ye speak the truth?"

10

وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ

The stbborn disbelievers say: 'When will the punishment you promised to us occur, if you are telling the truth.'

The stbborn disbelievers say: 'When will the punishment you promised to us occur, if you are telling the truth.'

<h2 class="title">The Deniers of the Day of Resurrection wish to hasten its Coming and their Response</h2><p>Allah told us about the idolators who reject faith through their demand that the punishment be hastened, inquiring about the time of punishment. The response to such question is not inherently beneficial, yet they inquired anyway. Allah said: </p><div class="text_uthmani arabic">يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ</div><p>(Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth.) 42:18 They know that it is the truth for it is definitely going to happen. It is going to take place even if they have no idea when it will occur. This is why Allah instructed His Messenger to answer them saying: </p><div class="text_uthmani arabic">قُل لاَّ أَمْلِكُ لِنَفْسِى ضَرًّا وَلاَ نَفْعًا</div><p>(Say: "I have no power over any harm or profit to myself.") 10:49, 7:188 I will not say except what He has taught me. I also have no authority over anything that Allah has not shown to me. I am Allah's servant and His Messenger to you. I was told that the Hour is going to come, but He has not told me when it will occur. But, </p><div class="text_uthmani arabic">لِكُلِّ أُمَّةٍ أَجَلٌ</div><p>(For every Ummah, there is a term appointed;) meaning that for every generation or community there is a set term appointed for them. When the end of that term approaches, </p><div class="text_uthmani arabic">فَلاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ</div><p>(neither can they delay it nor can they advance it an hour (or a moment). ) This is similar to what Allah said in another Ayah: </p><div class="text_uthmani arabic">وَلَن يُؤَخِّرَ اللَّهُ نَفْساً إِذَا جَآءَ أَجَلُهَآ</div><p>(And Allah grants respite to none when his appointed time (death) comes.) 63:11 Allah instructed His Messenger to tell the people that His punishment would come suddenly. He said: </p><div class="text_uthmani arabic">قُلْ أَرَءَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ - أَثُمَّ إِذَا مَا وَقَعَ ءَامَنْتُمْ بِهِ ءَآلْنَ وَقَدْ كُنتُم بِهِ تَسْتَعْجِلُونَ </div><p>(Say: "Tell me, if His torment should come to you by night or by day, which portion thereof would the criminals hasten on Is it then that when it has actually befallen, you will believe in it What! Now (you believe) And you used (aforetime) to hasten it on!") When the punishment befalls them, they will say: </p><div class="text_uthmani arabic">رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا</div><p>("Our Lord! We have now seen and heard.") (32:12) Allah also said: </p><div class="text_uthmani arabic">فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَـفِرُونَ </div><p>(So when they saw Our punishment, they said: "We believe in Allah alone and reject (all) that we used to associate with Him as (His) partners. Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly (when Our torment covered them).")40:84-85 </p><div class="text_uthmani arabic">ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُواْ ذُوقُواْ عَذَابَ الْخُلْدِ</div><p>(Then it will be said to them who wronged themselves: "Taste you the everlasting torment!") This will be said to them on the Day of Resurrection, blaming and rebuking them. As Allah said in another Ayah: </p><div class="text_uthmani arabic">يَوْمَ يُدَعُّونَ إِلَى نَارِ جَهَنَّمَ دَعًّا - هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لاَ تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُواْ أَوْ لاَ تَصْبِرُواْ سَوَآءٌ عَلَيْكُمْ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ </div><p>(The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire that you used to belie. Is this magic or do you not see Taste you therein its heat and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) 52:13-16 </p>

The Deniers of the Day of Resurrection wish to hasten its Coming and their ResponseAllah told us about the idolators who reject faith through their demand that the punishment be hastened, inquiring about the time of punishment. The response to such question is not inherently beneficial, yet they inquired anyway. Allah said: يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ(Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth.) 42:18 They know that it is the truth for it is definitely going to happen. It is going to take place even if they have no idea when it will occur. This is why Allah instructed His Messenger to answer them saying: قُل لاَّ أَمْلِكُ لِنَفْسِى ضَرًّا وَلاَ نَفْعًا(Say: "I have no power over any harm or profit to myself.") 10:49, 7:188 I will not say except what He has taught me. I also have no authority over anything that Allah has not shown to me. I am Allah's servant and His Messenger to you. I was told that the Hour is going to come, but He has not told me when it will occur. But, لِكُلِّ أُمَّةٍ أَجَلٌ(For every Ummah, there is a term appointed;) meaning that for every generation or community there is a set term appointed for them. When the end of that term approaches, فَلاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ(neither can they delay it nor can they advance it an hour (or a moment). ) This is similar to what Allah said in another Ayah: وَلَن يُؤَخِّرَ اللَّهُ نَفْساً إِذَا جَآءَ أَجَلُهَآ(And Allah grants respite to none when his appointed time (death) comes.) 63:11 Allah instructed His Messenger to tell the people that His punishment would come suddenly. He said: قُلْ أَرَءَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ - أَثُمَّ إِذَا مَا وَقَعَ ءَامَنْتُمْ بِهِ ءَآلْنَ وَقَدْ كُنتُم بِهِ تَسْتَعْجِلُونَ (Say: "Tell me, if His torment should come to you by night or by day, which portion thereof would the criminals hasten on Is it then that when it has actually befallen, you will believe in it What! Now (you believe) And you used (aforetime) to hasten it on!") When the punishment befalls them, they will say: رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا("Our Lord! We have now seen and heard.") (32:12) Allah also said: فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَـفِرُونَ (So when they saw Our punishment, they said: "We believe in Allah alone and reject (all) that we used to associate with Him as (His) partners. Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly (when Our torment covered them).")40:84-85 ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُواْ ذُوقُواْ عَذَابَ الْخُلْدِ(Then it will be said to them who wronged themselves: "Taste you the everlasting torment!") This will be said to them on the Day of Resurrection, blaming and rebuking them. As Allah said in another Ayah: يَوْمَ يُدَعُّونَ إِلَى نَارِ جَهَنَّمَ دَعًّا - هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لاَ تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُواْ أَوْ لاَ تَصْبِرُواْ سَوَآءٌ عَلَيْكُمْ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire that you used to belie. Is this magic or do you not see Taste you therein its heat and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) 52:13-16

Say: "I have no power over my own gain or loss other than what God may please." Every people have a certain term. When their time is come they can neither delay it an hour nor advance it a moment forward.

Say, “I have no autonomy to benefit or hurt myself, except what Allah wills*; for every nation is a fixed promise; when their promise comes, they cannot postpone it nor can they advance it one moment. (* To empower me.)

Say: 'I have no power to profit for myself, or hurt, but as God will. To every nation a term; when their term comes they shall not put it back by a single hour nor put it forward.'

Say [O Prophet]: "It is not within my power to avert harm from, or bring benefit to, myself, except as God may please. For all people a term has been set: when the end of their term approaches, they can neither delay it by a single moment, nor hasten it."

Say thou: I own not any power of hurt or benefit unto myself, save that which Allah may will. For each community is a term; when their term hath arrived, not an hour can they stay behind nor can they advance.

Say (O Muhammad SAW): "I have no power over any harm or profit to myself except what Allah may will. For every Ummah (a community or a nation), there is a term appointed; when their term is reached, neither can they delay it nor can they advance it an hour (or a moment)." (Tafsir Al-Qurtubi).

Say, “I have no power to harm or benefit myself, except as God wills. To every nation is an appointed time. Then, when their time arrives, they can neither postpone it by one hour, nor advance it.

Tell them: 'I have no power to harm or benefit even myself, except what Allah may will. 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.

Say: "I have no power over any harm or profit for myself except what Allah may will. For every Ummah, there is a term appointed; when their term comes, neither can they delay it nor can they advance it an hour (or a moment)."

Say: I have no power to hurt or benefit myself, save that which Allah willeth. For every nation there is an appointed time. When their time cometh, then they cannot put it off an hour, nor hasten (it).

Say, ‘I have no control over any benefit for myself nor [over] any harm except what Allah may wish. There is a time for every nation: when their time comes, they shall not defer it by a single hour nor shall they advance it.’

Say: 'I have no power to benefit or harm myself except as Allah wills. To every nation is a fixed term and when their term comes they cannot delay it for an hour, nor can they bring it forward.

Say, "I possess not for myself any harm or benefit except what Allah should will. For every nation is a [specified] term. When their time has come, then they will not remain behind an hour, nor will they precede [it]."

(Muhammad), tell them, "I have no control over my suffering or benefits unless God wills. Every nation is destined to live for an appointed time. They can neither delay that time nor can they cause it to come sooner.

Say: I do not control for myself any harm, or any benefit except what Allah pleases; every nation has a term; when their term comes, they shall not then remain behind for an hour, nor can they go before (their time).

Qul l<u>a</u> amliku linafsee <u>d</u>arran wal<u>a</u> nafAAan ill<u>a</u> m<u>a</u> sh<u>a</u>a All<u>a</u>hu likulli ommatin ajalun i<u>tha</u> j<u>a</u>a ajaluhum fal<u>a</u> yastakhiroona s<u>a</u>AAatan wal<u>a</u> yastaqdimoon<b>a</b>

Say, "I have no control over any harm or benefit to myself, except by the will of God. For every people, however, there is an appointed term. When the end of their term arrives, they cannot postpone it for an hour, nor can they advance it."

Say: "I have no power over any harm or profit to myself except as Allah willeth. To every people is a term appointed: when their term is reached, not an hour can they cause delay, nor (an hour) can they advance (it in anticipation)."

10

قُل لَّآ أَمْلِكُ لِنَفْسِى ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَآءَ ٱللَّهُ لِكُلِّ أُمَّةٍ أَجَلٌ إِذَا جَآءَ أَجَلُهُمْ فَلَا يَسْتَـْٔخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ

Say to them O Messenger, 'I have no control over anything benefiting or harming me, so how can I control benefit or harm for other people, apart from what Allah wills? How then do I know the Ghaib? Allah has appointed a set time for the destruction of every nation; but only Allah knows the times. If the time of your destruction has arrived, it cannot be brought forward or delayed by even a second.'

Say to them O Messenger, 'I have no control over anything benefiting or harming me, so how can I control benefit or harm for other people, apart from what Allah wills? How then do I know the Ghaib? Allah has appointed a set time for the destruction of every nation; but only Allah knows the times. If the time of your destruction has arrived, it cannot be brought forward or delayed by even a second.'

Say: "Have you ever thought if His punishment befalls you at night or in the day, what would the sinners do to despatch it?

Say, “What is your opinion – if His punishment comes upon you at night or during the day, so what is there in it for which the guilty are being hasty?”

Say: 'Have you considered? If His chastisement comes upon you by night or day, what part of it will the sinners seek to hasten?

Say: "Have you ever considered [how you would feel] if His chastisement were to befall you by night or by day? What could there be in that prospect that people lost in sin should wish to hasten?

Say thou: bethink ye, if His torment come on you by night or by day which Portion thereof would the culprlts hasten on?

Say: "Tell me, - if His torment should come to you by night or by day, - which portion thereof would the Mujrimun (disbelievers, polytheists, sinners, criminals) hasten on?"

Say, “Have you considered? If His punishment overtakes you by night or by day, what part of it will the guilty seek to hasten?”

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?

Say: "Tell me, if His torment should come to you by night or by day, which portion thereof would the criminals hasten on"

Say: Have ye thought: When His doom cometh unto you as a raid by night, or in the (busy) day; what is there of it that the guilty ones desire to hasten?

Say, ‘Tell me, should His punishment overtake you by night or day, [you will not be able to avert it]; so what part of it do the guilty seek to hasten?’

Say: 'Have you considered? Should His punishment come upon you by night or by day, what (part) of it would the sinners try to hasten'

Say, "Have you considered: if His punishment should come to you by night or by day - for which [aspect] of it would the criminals be impatient?"

Ask them, "What benefit can criminals get from their demand that God must punish them immediately if His words are true?" Whether His punishment befalls them during the day or night (they will not be able to escape).

Say: Tell me if His punishment overtakes you by night or by day! what then is there of it that the guilty would hasten on?

Qul araaytum in at<u>a</u>kum AAa<u>tha</u>buhu bay<u>a</u>tan aw nah<u>a</u>ran m<u>atha</u> yastaAAjilu minhu almujrimoon<b>a</b>

Say, "If His punishment comes upon you in the dead of night, or by the light of day, how will the guilty escape it?

Say: "Do ye see,- if His punishment should come to you by night or by day,- what portion of it would the sinners wish to hasten?

10

قُلْ أَرَءَيْتُمْ إِنْ أَتَىٰكُمْ عَذَابُهُۥ بَيَٰتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ ٱلْمُجْرِمُونَ

Say O Messenger to these people who wish to hasten on the punishment: 'Inform me if the punishment of Allah came toy ou at any time of the night or day, what is it of this punishment exactly that you want to be brought quickly– happiness and joy? Or would it be sorrow and regret? Therefore, you should not seek to hasten it.'

Say O Messenger to these people who wish to hasten on the punishment: 'Inform me if the punishment of Allah came toy ou at any time of the night or day, what is it of this punishment exactly that you want to be brought quickly– happiness and joy? Or would it be sorrow and regret? Therefore, you should not seek to hasten it.'

Will you believe it when it comes to pass? Indeed, you will believe it then. How impatient you were to hasten it!

“So will you believe it only when it has occurred? What! You believe in it now, whereas you were impatient* for it before? (* Eagerly demanding for it to occur.)

What, when it has come to pass, will you then believe in it? Now, when already you seek to hasten it!'

Will you, then, believe in it [only] after it has come to pass -[on the Day when you will be asked, `Do you believe in it] now, after having [contemptuously] called for its speedy advent?'

Is It, then, when it hath befallen, that ye will believe therein Now?- whereas ye have surely been hastening it On.

Is it then, that when it has actually befallen, that you will believe in it? What! Now (you believe)? And you used (aforetime) to hasten it on!"

“Then, when it falls, will you believe in it? Now? When before you tried to hasten it?”

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.'

Is it then that when it has actually befallen, you will believe in it What! Now (you believe) And you used (aforetime) to hasten it on!"

Is it (only) then, when it hath befallen you, that ye will believe? What! (Believe) now, when (until now) ye have been hastening it on (through disbelief)?

‘What! Do you believe it when it has befallen? Now? While you would seek to hasten it [earlier]?!’

And when it overtakes you, is it then that you will believe in it, now, when you already try to hasten it!

Then is it that when it has [actually] occurred you will believe in it? Now? And you were [once] for it impatient

Besides, if He was to send them the punishment which they want to quickly experience, would they then have faith?

And when it comes to pass, will you believe in it? What! now (you believe), and already you wished to have it hastened on.

Athumma i<u>tha</u> m<u>a</u> waqaAAa <u>a</u>mantum bihi <u>a</u>l<u>a</u>na waqad kuntum bihi tastaAAjiloon<b>a</b>

Will you believe in it only after it has overtaken you, although it was your wish to hurry it on?"

"Would ye then believe in it at last, when it actually cometh to pass? (It will then be said): 'Ah! now? and ye wanted (aforetime) to hasten it on!'

10

أَثُمَّ إِذَا مَا وَقَعَ ءَامَنتُم بِهِۦٓ ءَآلْـَٰٔنَ وَقَدْ كُنتُم بِهِۦ تَسْتَعْجِلُونَ

Or is it that they will believe after the promised punishment has come down upon them, when believing will not benefit anyone who had not previously brought faith? Is it now that they will believe? And before they were seeking to hasten it because they did not believe in it?!

Or is it that they will believe after the promised punishment has come down upon them, when believing will not benefit anyone who had not previously brought faith? Is it now that they will believe? And before they were seeking to hasten it because they did not believe in it?!

<p>It was said in verse أَثُمَّ إِذَا مَا وَقَعَ آمَنتُم بِهِ ۚ آلْآنَ. It means: ` Would you believe when Divine punishment actually descends down upon you - whether at the time of death, or even before it? But, at that time, the response to your believing will be: آلْآنَ ('al'an: now?) meaning: Is it now that you have come to believe while the time of believing has already passed? This is similar to what the Pharaoh said while drowning: آمَنتُ أَنَّهُ لَا إِلَـٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَ‌ائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ ﴿90﴾ ("I believe that there is no god except the One in whom the Children of Isra'il believe - 10:90). In answer, it was said: آلْآنَ ('al'an: now?) and this believing by him was not accepted. In Hadith, the Holy Prophet ﷺ has said, ` Allah Ta` ala keeps accepting the repentance of His servant until he is seized by the agony of death.' It means that believing and repenting at the time of the agony of death is not credible in the sight of Allah. Similarly, in the mortal world, Taubah (repentance) could be accepted if done before the actual falling of the Divine punishment. Once the punishment strikes, Taubah is not accepted. The event related to the people of Sayyidna Yunus going to appear towards the end of the Surah in which their Taubah was accepted falls under this very rule. They had seen the punishment coming from a distance. Moved earnestly, weeping and wailing, they made their Taubah in all sincerity. Therefore, the punishment was withdrawn. Had it struck them, their Taubah would have remained unaccepted.</p>

It was said in verse أَثُمَّ إِذَا مَا وَقَعَ آمَنتُم بِهِ ۚ آلْآنَ. It means: ` Would you believe when Divine punishment actually descends down upon you - whether at the time of death, or even before it? But, at that time, the response to your believing will be: آلْآنَ ('al'an: now?) meaning: Is it now that you have come to believe while the time of believing has already passed? This is similar to what the Pharaoh said while drowning: آمَنتُ أَنَّهُ لَا إِلَـٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَ‌ائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ ﴿90﴾ ("I believe that there is no god except the One in whom the Children of Isra'il believe - 10:90). In answer, it was said: آلْآنَ ('al'an: now?) and this believing by him was not accepted. In Hadith, the Holy Prophet ﷺ has said, ` Allah Ta` ala keeps accepting the repentance of His servant until he is seized by the agony of death.' It means that believing and repenting at the time of the agony of death is not credible in the sight of Allah. Similarly, in the mortal world, Taubah (repentance) could be accepted if done before the actual falling of the Divine punishment. Once the punishment strikes, Taubah is not accepted. The event related to the people of Sayyidna Yunus going to appear towards the end of the Surah in which their Taubah was accepted falls under this very rule. They had seen the punishment coming from a distance. Moved earnestly, weeping and wailing, they made their Taubah in all sincerity. Therefore, the punishment was withdrawn. Had it struck them, their Taubah would have remained unaccepted.

Then will the sinners be told: "Now taste everlasting torment. Should you be rewarded for anything else but what you did?"

Then the unjust will be told, “Taste the punishment forever; and you will be repaid only what you used to earn.”

Then it will be said to the evildoers: 'Taste the chastisement of eternity! Are you recompensed for aught but that you have been earning?'

-whereupon those who [in their lifetime] were bent on evildoing will be told, `Taste suffering abiding! Is this requital anything but the just due for what you were wont to do?"

Thereafter, it will be said unto those who wronged themselves: taste the torment everlasting: ye are requited not save for that which ye have been earning.

Then it will be said to them who wronged themselves: "Taste you the everlasting torment! Are you recompensed (aught) save what you used to earn?"

Then it will be said to those who did wrong, “Taste the torment of eternity. Will you be rewarded except for what you used to do?”

The wrong-doers will then be told: 'Suffer now the abiding chastisement. How else can you be rewarded except according to your deeds?'

Then it will be said to them who wronged themselves: "Taste you the everlasting torment! Are you recompensed (aught) save what you used to earn"

Then will it be said unto those who dealt unjustly Taste the torment of eternity. Are ye requited aught save what ye used to earn?

Then it will be said to those who were wrongdoers, ‘Taste the everlasting punishment. Shall you not be requited for what you used to earn?’

Then it shall be said to the evildoers: 'Taste the punishment of eternity! Shall you be recompensed except according to what you earned'

Then it will be said to those who had wronged, "Taste the punishment of eternity; are you being recompensed except for what you used to earn?"

The unjust will be told, "Suffer the everlasting torment. Do you expect a recompense other than what you deserve?

Then it shall be said to those who were unjust: Taste abiding chastisement; you are not requited except for what you earned.

Thumma qeela lilla<u>th</u>eena <i><u>th</u></i>alamoo <u>th</u>ooqoo AAa<u>tha</u>ba alkhuldi hal tujzawna ill<u>a</u> bim<u>a</u> kuntum taksiboon<b>a</b>

Then the evil-doers will be told, "Taste the everlasting punishment. Have you not been rewarded according to your deeds?"

"At length will be said to the wrong-doers: 'Taste ye the enduring punishment! ye get but the recompense of what ye earned!'"

10

ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا۟ ذُوقُوا۟ عَذَابَ ٱلْخُلْدِ هَلْ تُجْزَوْنَ إِلَّا بِمَا كُنتُمْ تَكْسِبُونَ

Then when they have been made to enter the punishment and they will seek to be removed from it, it will be said to them: 'Taste the everlasting torment of the Hereafter. Are you not being repaid except for your disbelief and disobedience?

Then when they have been made to enter the punishment and they will seek to be removed from it, it will be said to them: 'Taste the everlasting torment of the Hereafter. Are you not being repaid except for your disbelief and disobedience?

Yet they want to be informed if it is true. Say: "By my Lord, it is the truth. You cannot invalidate it."

And they ask you “Is it a reality*?” Say, “Yes, by oath of my Lord, indeed surely it is a reality, and you will not be able to escape.” (* The punishment of the hereafter.)

They ask thee to tell them, 'Is it true?' Say: 'Yes, by my Lord! It is true; you cannot frustrate Him.'

And some people ask thee, "Is all this true?" Say: "Yea, by my Sustainer! It is most certainly true, and you cannot elude [the final reckoning]!"

And they ask thee to tell them if it be-true. Say thou: yeal by my Lord, It, Is the veary truth, and ye shall not be able to escape.

And they ask you (O Muhammad SAW) to inform them (saying): "Is it true (i.e. the torment and the establishment of the Hour; - the Day of Resurrection)?" Say: "Yes! By my Lord! It is the very truth! and you cannot escape from it!"

And they inquire of you, “Is it true?” Say, “Yes, by my Lord, it is true, and you cannot evade it.”

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.'

And they ask you to inform them (saying): "Is it true" Say: "Yes! By my Lord! It is the very truth! And you cannot escape it!"

And they ask thee to inform them (saying): Is it true? Say: Yea, by my Lord, verily it is true, and ye cannot escape.

They inquire of you, ‘Is it true?’ Say, ‘Yes! By my Lord, it is true, and you cannot frustrate [Him].’

They ask you to tell them if it is true. Say: 'Yes, by my Lord! It is true, and you cannot frustrate it'

And they ask information of you, [O Muhammad], "Is it true?" Say, "Yes, by my Lord. Indeed, it is truth; and you will not cause failure [to Allah]."

They ask you, "Is that (punishment) true?" Tell them, "It certainly is. I swear by my Lord. You can not escape from (God's retribution)".

And they ask you: Is that true? Say: Aye! by my Lord! it is most surely the truth, and you will not escape.

Wayastanbioonaka a<u>h</u>aqqun huwa qul ee warabbee innahu la<u>h</u>aqqun wam<u>a</u> antum bimuAAjizeen<b>a</b>

They enquire of you if this will really happen. Tell them, "Yes, by my Lord. Most certainly it will happen, and you cannot avert it."

They seek to be informed by thee: "Is that true?" Say: "Aye! by my Lord! it is the very truth! and ye cannot frustrate it!"

10

وَيَسْتَنۢبِـُٔونَكَ أَحَقٌّ هُوَ قُلْ إِى وَرَبِّىٓ إِنَّهُۥ لَحَقٌّ وَمَآ أَنتُم بِمُعْجِزِينَ

The idolaters ask you O Messenger f this punishment which they have been promised is true? Tell them: 'By Allah! It is the very truth and you cannot get away from it.'

The idolaters ask you O Messenger f this punishment which they have been promised is true? Tell them: 'By Allah! It is the very truth and you cannot get away from it.'

<h2 class="title">The Resurrection is Real</h2><p>Allah said that they ask you to inform them (saying): </p><div class="text_uthmani arabic">أَحَقٌّ هُوَ</div><p>("Is it true") asking about the return and the Resurrection from the graves, after the bodies become sand. </p><div class="text_uthmani arabic">قُلْ إِى وَرَبِّى إِنَّهُ لَحَقٌّ وَمَآ أَنتُمْ بِمُعْجِزِينَ</div><p>(Say: "Yes! By my Lord! It is the very truth! And you cannot escape it!") meaning that becoming sand does not make Allah incapable of bringing you back, since He originated you from nothing. </p><div class="text_uthmani arabic">إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ </div><p>(Verily, His command, when He intends a thing, is only that He says to it, `Be!' - and it is!)36:82 There are only two other Ayat in the Qur'an similar to this. Allah commands His Messenger to give an oath by Him to answer those who deny the return. He said in Surah Saba', </p><div class="text_uthmani arabic">وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّى لَتَأْتِيَنَّكُمْ</div><p>(Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord!, it will come to you.") (34:3) The second is in Surat At-Taghabun, He said: </p><div class="text_uthmani arabic">زَعَمَ الَّذِينَ كَفَرُواْ أَن لَّن يُبْعَثُواْ قُلْ بَلَى وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ </div><p>(The disbelievers claimed that they will never be resurrected. Say: "Yes! By my Lord! you will certainly be resurrected, then you will be informed of (and recompensed for) what you did; and that is easy for Allah.") (64:7) Then Allah informed us that when the Resurrection is established the disbelievers will wish that they could ransom themselves from Allah's punishment with the equivalent of the weight of the earth in gold. </p><div class="text_uthmani arabic">وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ الْعَذَابَ وَقُضِىَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ</div><p>(And they would feel in their hearts regret when they see the torment, and they will be judged with justice, and no wrong will be done unto them.) </p>

The Resurrection is RealAllah said that they ask you to inform them (saying): أَحَقٌّ هُوَ("Is it true") asking about the return and the Resurrection from the graves, after the bodies become sand. قُلْ إِى وَرَبِّى إِنَّهُ لَحَقٌّ وَمَآ أَنتُمْ بِمُعْجِزِينَ(Say: "Yes! By my Lord! It is the very truth! And you cannot escape it!") meaning that becoming sand does not make Allah incapable of bringing you back, since He originated you from nothing. إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ (Verily, His command, when He intends a thing, is only that He says to it, `Be!' - and it is!)36:82 There are only two other Ayat in the Qur'an similar to this. Allah commands His Messenger to give an oath by Him to answer those who deny the return. He said in Surah Saba', وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّى لَتَأْتِيَنَّكُمْ(Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord!, it will come to you.") (34:3) The second is in Surat At-Taghabun, He said: زَعَمَ الَّذِينَ كَفَرُواْ أَن لَّن يُبْعَثُواْ قُلْ بَلَى وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ (The disbelievers claimed that they will never be resurrected. Say: "Yes! By my Lord! you will certainly be resurrected, then you will be informed of (and recompensed for) what you did; and that is easy for Allah.") (64:7) Then Allah informed us that when the Resurrection is established the disbelievers will wish that they could ransom themselves from Allah's punishment with the equivalent of the weight of the earth in gold. وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ الْعَذَابَ وَقُضِىَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ(And they would feel in their hearts regret when they see the torment, and they will be judged with justice, and no wrong will be done unto them.)

Even if every soul that has sinned possessed whatever is on the earth, it would surely offer it to ransom itself, and feel repentant on seeing the punishment. Yet the sentence would be passed with justice, and not one will be wronged.

And if each unjust soul owned everything that is in the earth, it would have certainly given it in order to redeem itself; and they secretly felt repentant when they saw the punishment; and it has been judged between them with fairness and they will not be wronged.

If every soul that has done evil possessed all that is in the earth, he would offer it for his ransom; and they will be secretly remorseful when they see the chastisement, and justly the issue is decided between them, and they are not wronged.

And all human beings that have been doing evil's would surely, if they possessed all that is on earth, offer it as ransom [on Judgment Day]; and when they see the suffering [that awaits them], they will be unable to express their remorse. But judgment will be passed on them in all equity; and they will not be wronged.

And if every one that hath wronged had all that is in the earth, surely he would ransom himself therewith. And they shall conceal remorse when they behold the torment, and the matter will be decreed between them in equity, and they shall not be wronged.

And if every person who had wronged (by disbelieving in Allah and by worshipping others besides Allah), possessed all that is on earth, and sought to ransom himself therewith (it will not be accepted), and they would feel in their hearts regret when they see the torment, and they will be judged with justice, and no wrong will be done unto them.

Had every soul which had done wrong possessed everything on earth, it would offer it as a ransom. They will hide the remorse when they witness the suffering, and it will be judged between them equitably, and they will not be wronged.

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. But a judgement shall be made with full justice about them. They shall not be wronged.

And if every person who had wronged, possessed all that is on the earth and sought to ransom himself therewith (it will not be accepted), and they would feel in their hearts regret when they see the torment, and they will be judged with justice, and no wrong will be done unto them.

And if each soul that doeth wrong had all that is in the earth it would seek to ransom itself therewith; and they will feel remorse within them, when they see the doom. But it hath been judged between them fairly and they are not wronged.

Were any soul that has done wrong to possess whatever there is on the earth, it would surely offer it for ransom. They will hide their remorse when they sight the punishment; and judgement will be made between them with justice and they will not be wronged.

If each soul that has done evil had all that is in the earth, it would offer it for its ransom. And secretly they will feel regret when they see the punishment, and the matter is justly decided between them, and they are not wronged.

And if each soul that wronged had everything on earth, it would offer it in ransom. And they will confide regret when they see the punishment; and they will be judged in justice, and they will not be wronged

(On the Day of Judgment) to redeem oneself of one's injustice, one would gladly spend the wealth of the whole earth if it were possible. On seeing the torment one will try to hide his regret. They will all be judged fairly and no wrong will be done to them.

And if every soul that has done injustice had all that is in the earth, it would offer it for ransom, and they will manifest regret when they see the chastisement and the matter shall be decided between them with justice and they shall not be dealt with unjustly.

Walaw anna likulli nafsin <i><u>th</u></i>alamat m<u>a</u> fee alar<u>d</u>i la<b>i</b>ftadat bihi waasarroo a<b>l</b>nnad<u>a</u>mata lamm<u>a</u> raawoo alAAa<u>tha</u>ba waqu<u>d</u>iya baynahum bi<b>a</b>lqis<u>t</u>i wahum l<u>a</u> yu<i><u>th</u></i>lamoon<b>a</b>

If every wrongdoer possessed all that was on the earth, he would seek to ransom himself with it: when they see the punishment, they will repent in secret. But judgement will be passed upon them in all fairness, and they will not be wronged.

Every soul that hath sinned, if it possessed all that is on earth, would fain give it in ransom: They would declare (their) repentance when they see the penalty: but the judgment between them will be with justice, and no wrong will be done unto them.

10

وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِى ٱلْأَرْضِ لَٱفْتَدَتْ بِهِۦ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ وَقُضِىَ بَيْنَهُم بِٱلْقِسْطِ وَهُمْ لَا يُظْلَمُونَ

If every person who associated partners with Allah possessed all the valuable wealth on earth, they would offer it as ransom from Allah’s punishment if they were given the opportunity to do so. The idolaters will conceal their regret for their disbelief when they see the punishment on the Day of Judgement. Allah will decide between them with justice and they will not be wronged, and they will only be repaid for their actions.

If every person who associated partners with Allah possessed all the valuable wealth on earth, they would offer it as ransom from Allah’s punishment if they were given the opportunity to do so. The idolaters will conceal their regret for their disbelief when they see the punishment on the Day of Judgement. Allah will decide between them with justice and they will not be wronged, and they will only be repaid for their actions.

For all that is in the heavens and the earth belongs to God. Remember, the promise of God is true. But most of them do not know.

Pay heed! Indeed everything that is in the heavens and the earth belongs only to Allah; pay heed! Indeed Allah’s promise is true, but most of them do not know.

Why, surely to God belongs everything that is in the heavens and earth. Why, surely God's promise is true; but the most of them have no knowledge

Oh, verily, unto God belongs all that is in the heavens and on earth! Oh, verily, God's promise always comes true-but most of them know it not!

Lo! verily Allah's is whatsoever is In the heavens and the earth, Lo! verily Allah's promise is true; but most of them know not.

No doubt, surely, all that is in the heavens and the earth belongs to Allah. No doubt, surely, Allah's Promise is true. But most of them know not.

Assuredly, to God belongs everything in the heavens and the earth. Assuredly, the promise of God is true. But most of them do not know.

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.

No doubt, surely, all that is in the heavens and the earth belongs to Allah. No doubt, surely, Allah's promise is true. But most of them know not.

Lo! verily all that is in the heavens and the earth is Allah's. Lo! verily Allah's promise is true. But most of them know not.

Look! To Allah indeed belongs whatever is in the heavens and the earth. Look! Allah’s promise is indeed true; but most of them do not know.

Indeed, to Allah belongs everything in the heavens and the earth. Indeed, the promise of Allah is true though most of them do not have knowledge.

Unquestionably, to Allah belongs whatever is in the heavens and the earth. Unquestionably, the promise of Allah is truth, but most of them do not know

All that is in the heavens and the earth certainly belongs to God and His promise is true, but many people do not know this.

Now surely Allah's is what is in the heavens and the earth; now surely Allah's promise is true, but most of them do not know.

Al<u>a</u> inna lill<u>a</u>hi m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i al<u>a</u> inna waAAda All<u>a</u>hi <u>h</u>aqqun wal<u>a</u>kinna aktharahum l<u>a</u> yaAAlamoon<b>a</b>

Assuredly, everything that is in the heavens and on the earth belongs to God. Assuredly, God's promise is true. Yet most of them do not realize it.

Is it not (the case) that to Allah belongeth whatever is in the heavens and on earth? Is it not (the case) that Allah's promise is assuredly true? Yet most of them understand not.

10

أَلَآ إِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ أَلَآ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

The control of whatever is in the heavens and earth is only Allah’s. Allah’s promise of punishment for the disbelievers will undoubtedly occur, but most of them do not know that and are therefore in doubt.

The control of whatever is in the heavens and earth is only Allah’s. Allah’s promise of punishment for the disbelievers will undoubtedly occur, but most of them do not know that and are therefore in doubt.

He is the giver of life and death, and to Him you will return.

And He gives life and gives death, and towards Him you will return.

He gives life, and makes to die, and to Him you shall be returned.

He alone grants life and deals death; and unto Him you all must return.

He giveth life and causeth to die, and unto Him ye shall be returned.

It is He Who gives life, and causes death, and to Him you (all) shall return.

He gives life and causes death, and to Him you will be returned.

He it is Who gives life and causes death, and to Him shall you all be returned.

It is He Who gives life, and causes death, and to Him you (all) shall return.

He quickeneth and giveth death, and unto Him ye will be returned.

It is He who gives life and brings death, and to Him you shall be brought back.

It is He who gives life and causes death, and to Him you shall be returned.

He gives life and causes death, and to Him you will be returned

It is God who gives life and causes things to die. To Him you will all return.

He gives life and causes death, and to Him you shall be brought back.

Huwa yu<u>h</u>yee wayumeetu wailayhi turjaAAoon<b>a</b>

He gives life and brings about death, and to Him you shall all return.

It is He Who giveth life and who taketh it, and to Him shall ye all be brought back.

10

هُوَ يُحْىِۦ وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ

He, may He be glorified, raises the dead and causes the living to die. It is to Him alone that you will be returned on the Day of Judgement. He will then repay you for your actions.

He, may He be glorified, raises the dead and causes the living to die. It is to Him alone that you will be returned on the Day of Judgement. He will then repay you for your actions.

O men, a warning has come to you from your Lord, a remedy for the (doubts) of the heart, and a guidance and grace for those who believe.

O mankind! The advice has come to you from your Lord and a cure for the hearts – and guidance and mercy for believers.

O men, now there has come to you an admonition from your Lord, and a healing for what is in the breasts, and a guidance, and a mercy to the believers.

O MANKIND! There has now come unto you an admonition from your Sustainer, and a cure for all [the ill] that may be in men's hearts, and guidance and grace unto all who believe [in Him].

O Mankind! now there hath come unto you an exhortation from your Lord and a healing for that which is in Your breasts, and a guidance and a mercy for the believers.

O mankind! There has come to you a good advice from your Lord (i.e. the Quran, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, - a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers.

O people! There has come to you advice from your Lord, and healing for what is in the hearts, and guidance and mercy for the believers.

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.

O mankind! There has come to you good advice from your Lord, and a cure for that which is in your breasts, -- a guidance and a mercy for the believers.

O mankind! There hath come unto you an exhortation from your Lord, a balm for that which is in the breasts, a guidance and a mercy for believers.

O mankind! There has certainly come to you an advice from your Lord, and a cure for what is in the breasts, and a guidance and mercy for the faithful.

People, an admonition has now come to you from your Lord, and a healing for what is in the chests, a guide and a mercy to believers.

O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.

People, good advice has come to you from your Lord a (spiritual) cure, a guide and a mercy for the believers.

O men! there has come to you indeed an admonition from your Lord and a healing for what is in the breasts and a guidance and a mercy for the believers.

Y<u>a</u> ayyuh<u>a</u> a<b>l</b>nn<u>a</u>su qad j<u>a</u>atkum mawAAi<i><u>th</u></i>atun min rabbikum washif<u>a</u>on lim<u>a</u> fee a<b>l</b><u>ss</u>udoori wahudan wara<u>h</u>matun lilmumineen<b>a</b>

O mankind! There has come to you an admonition from your Lord, a cure for what is in the hearts, and a guide and a blessing to true believers.

O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy.

10

يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَآءٌ لِّمَا فِى ٱلصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O people, now this Qur’ān has come to you, a powerful reminder, encouragement and warning. It is a cure for the illnesses of doubt and uncertainty that are in the hearts. It contains guidance to the path of truth and is a mercy for the believers, who are the ones who benefit from it.

O people, now this Qur’ān has come to you, a powerful reminder, encouragement and warning. It is a cure for the illnesses of doubt and uncertainty that are in the hearts. It contains guidance to the path of truth and is a mercy for the believers, who are the ones who benefit from it.

<p>Commentary</p><p>Previous verses described how astray the disbelievers and polytheists had gone and what punishments had become due against them in the Hereafter.</p><p>Shown to them in the first two verses was the way out of their living in error and also the source through which they would find deliverance from the punishment of the Hereafter. And that source is Qur'an, the Book of Allah, and His Messenger, Muhammad al-Mustafa ﷺ .</p><p>Both are great blessings for humanity, far superior to the entire blessings of the heavens and the earth. Following the injunctions of the Qur'an and the way of the Holy Prophet ﷺ go on to make human beings human in the real sense - and when this human person becomes the perfect man in the real sense, the whole world corrects and reorders itself like a paradise on earth.</p><p>The first (57) of the five verses cited above mentions four attributes of the Holy Qur'an:</p><p>1. ADVICE as in مَّوْعِظَةٌ مِّن رَّ‌بِّكُمْ (an advice from your Lord).</p><p>The real meaning of the word: مَّوْعِظَةٌ (maw` izah) and: موعظ ، (wa` z) is to delineate such things as would make one's heart soft and receptive. As a result, it would incline towards Allah Ta` ala. The barrier of heedlessness acquired from excessive indulgence in worldly life will stand removed. Ultimately, this advice would result in the flowering of a personal concern for what would happen in Akhirah, the life ahead. The Holy Qur'an, from the beginning to the end, is an eloquent preacher of this very good counsel. See anywhere, you will find promise with warning, reward with punishment, and prosperity and success in Dunya and Akhirah with a corresponding fate due to error and straying. Appearing recurrently in varying shades and blending, it generates a powerful appeal which has the ability to make a heart stone-hard turn soft and pliable like water all ready to absorb the message. Of course, on top of everything, there is the miraculous diction of the Holy Qur'an that, by itself, has a class of its own in the matter of reversal of hearts.</p><p>The complement of: مِّن رَّ‌بِّكُمْ (from your Lord) with (advice) has elevated the status of Qur'anic advice to a much higher level. It is telling us that this advice is not coming from a helpless human being that does not hold the keys to anyone's profit and loss or reward and punishment, nor has any credibility of his own. Instead, the advice is from the merciful Lord whose Word admits of no error, and whose promise and warning too are free of any apprehension of some weakness or excuse.</p><p>2. CURE as in: شِفَاءٌ لِّمَا فِي الصُّدُورِ‌ (a cure for what is in your hearts).</p><p>The word: شِفَاءٌ (shifa' ) means the removal of disease and: صدُورِ‌ (sudur) is the plural form of: صدر (sadr) which means the chest, and it signifies the heart.</p><p>The sense is that the Holy Qur'an is a successful remedy of the diseases of the heart. It corrects and cures it as a prescription of legendary elixir would. The famous Hasan al-Basri (رح) said, ` from this attribute of the Qur'an, we learn that it is a cure for the diseases of the heart specifically, and not that of physical diseases. (Ruh al-Ma` ani)</p><p>But, other scholars have said that the Holy Qur'an is a cure for every disease, whether spiritual or physical. However, spiritual diseases are far more harmful for men and women than physical diseases. Then, the treatment of such diseases too is not in everyone's control. Therefore, at this place, only spiritual diseases that relate to the heart have been mentioned. From this it does not necessarily follow that it is not a cure for physical diseases.</p><p>Hadith reports and countless experiments of the religious scholars of the Muslim community are witnesses to the fact that the way the Holy Qur'an is a great elixir for diseases of the heart, very similarly, it is the best of treatments for physical diseases also.</p><p>As narrated by Sayyidna Abu Said al-Khudri ؓ someone came to Holy Prophet ﷺ and complained that he felt he had a chest problem. He said, ` recite the Qur'an, for Allah Ta` ala says: شِفَاءٌ لِّمَا فِي الصُّدُورِ‌ that is, ` the Qur'an is a cure for all such diseases as are found insides chests.' (Ruh al-Ma` ani from Ibn Marduwayh)</p><p>Similarly, according to the narration of Sayyidna Wathilah ibn Asqa' ؓ someone came to the Holy Prophet ﷺ and said that he had a throat problem. He told him the same thing - ` recite the Qur'an'.</p><p>Scholars of the Muslim community have compiled the properties and efficacies of the Qur'anic verses in regular books by extracting these partly from narratives of Hadith and the sayings of the Sahabah, and partly from their own experiments and experience. Imam al-Ghazali's work on ` Qur'anic Properties' is well known in this area. Maulana Ashraf ` Ali Thanavi's (رح) "A'mal-i-Qur'anii, an abridgement of this work, has been popular among readers of Urdu for over fifty years. Then, there are so many observations and experiments in this field which prove that different verses of the Holy Qur'an have been a total cure for physical diseases as well. Denying all of them is not possible. However, this much can be conceded that the real purpose of the revelation of the Holy Qur'an is to remove the diseases of the heart and soul while, as a corollary, it is also the most effective treatment of even physical diseases.</p><p>This also tells us that those who recite the Holy Qur'an only to treat physical diseases or to seek nothing but the fulfillment of worldly needs are low in sense and high in waywardness. Such people never bother to correct spiritual diseases, nor do they pay any heed to the need of doing things in accordance with the instructions given by the Qur'an. For such people, Iqbal said:</p><p>ترا حاصل زیٰس اش جزین نیست کہ ازھم خواندنش آسان بمیری</p><p>Your gain from Ya Sin is but that:</p><p>By reciting it, death becomes easy.</p><p>Though, he is suggesting, had you pondered over its meaning and message, realities and insights, you would have gained much more of its benefits and blessings.</p><p>Some research-oriented commentators who have gone deeper into the meanings of the Qur'an have said that the first attribute of the Qur'an, that is, مَّوْعِظَةٌ (maw'izah: advice, good counsel) relates to man's obvious, outward or physically-accomplished deeds known as the Shari` ah. The Holy Qur'an is the best source of the correction and betterment of such deeds. Then, the second attribute: شِفَاءٌ لِّمَا فِي الصُّدُورِ‌ (a cure for what is in your hearts) relates to man's hidden, inward or heart-oriented deeds known as Tariqah and Tasawwuf.</p><p>3. GUIDANCE as in: وَهُدًى (and guidance).</p><p>The word: هُدًى (huda) means guidance or the showing of or leading onto the way. The Holy Qur'an invites human beings to the way of truth and faith. It invites them to ponder over the great signs Allah Ta'ala has placed in the near and far ranges of the world, even inside their own person, [ staggering would certainly be the interior distances of the universe within us ] and recognize the creator and master of everything.</p>

CommentaryPrevious verses described how astray the disbelievers and polytheists had gone and what punishments had become due against them in the Hereafter.Shown to them in the first two verses was the way out of their living in error and also the source through which they would find deliverance from the punishment of the Hereafter. And that source is Qur'an, the Book of Allah, and His Messenger, Muhammad al-Mustafa ﷺ .Both are great blessings for humanity, far superior to the entire blessings of the heavens and the earth. Following the injunctions of the Qur'an and the way of the Holy Prophet ﷺ go on to make human beings human in the real sense - and when this human person becomes the perfect man in the real sense, the whole world corrects and reorders itself like a paradise on earth.The first (57) of the five verses cited above mentions four attributes of the Holy Qur'an:1. ADVICE as in مَّوْعِظَةٌ مِّن رَّ‌بِّكُمْ (an advice from your Lord).The real meaning of the word: مَّوْعِظَةٌ (maw` izah) and: موعظ ، (wa` z) is to delineate such things as would make one's heart soft and receptive. As a result, it would incline towards Allah Ta` ala. The barrier of heedlessness acquired from excessive indulgence in worldly life will stand removed. Ultimately, this advice would result in the flowering of a personal concern for what would happen in Akhirah, the life ahead. The Holy Qur'an, from the beginning to the end, is an eloquent preacher of this very good counsel. See anywhere, you will find promise with warning, reward with punishment, and prosperity and success in Dunya and Akhirah with a corresponding fate due to error and straying. Appearing recurrently in varying shades and blending, it generates a powerful appeal which has the ability to make a heart stone-hard turn soft and pliable like water all ready to absorb the message. Of course, on top of everything, there is the miraculous diction of the Holy Qur'an that, by itself, has a class of its own in the matter of reversal of hearts.The complement of: مِّن رَّ‌بِّكُمْ (from your Lord) with (advice) has elevated the status of Qur'anic advice to a much higher level. It is telling us that this advice is not coming from a helpless human being that does not hold the keys to anyone's profit and loss or reward and punishment, nor has any credibility of his own. Instead, the advice is from the merciful Lord whose Word admits of no error, and whose promise and warning too are free of any apprehension of some weakness or excuse.2. CURE as in: شِفَاءٌ لِّمَا فِي الصُّدُورِ‌ (a cure for what is in your hearts).The word: شِفَاءٌ (shifa' ) means the removal of disease and: صدُورِ‌ (sudur) is the plural form of: صدر (sadr) which means the chest, and it signifies the heart.The sense is that the Holy Qur'an is a successful remedy of the diseases of the heart. It corrects and cures it as a prescription of legendary elixir would. The famous Hasan al-Basri (رح) said, ` from this attribute of the Qur'an, we learn that it is a cure for the diseases of the heart specifically, and not that of physical diseases. (Ruh al-Ma` ani)But, other scholars have said that the Holy Qur'an is a cure for every disease, whether spiritual or physical. However, spiritual diseases are far more harmful for men and women than physical diseases. Then, the treatment of such diseases too is not in everyone's control. Therefore, at this place, only spiritual diseases that relate to the heart have been mentioned. From this it does not necessarily follow that it is not a cure for physical diseases.Hadith reports and countless experiments of the religious scholars of the Muslim community are witnesses to the fact that the way the Holy Qur'an is a great elixir for diseases of the heart, very similarly, it is the best of treatments for physical diseases also.As narrated by Sayyidna Abu Said al-Khudri ؓ someone came to Holy Prophet ﷺ and complained that he felt he had a chest problem. He said, ` recite the Qur'an, for Allah Ta` ala says: شِفَاءٌ لِّمَا فِي الصُّدُورِ‌ that is, ` the Qur'an is a cure for all such diseases as are found insides chests.' (Ruh al-Ma` ani from Ibn Marduwayh)Similarly, according to the narration of Sayyidna Wathilah ibn Asqa' ؓ someone came to the Holy Prophet ﷺ and said that he had a throat problem. He told him the same thing - ` recite the Qur'an'.Scholars of the Muslim community have compiled the properties and efficacies of the Qur'anic verses in regular books by extracting these partly from narratives of Hadith and the sayings of the Sahabah, and partly from their own experiments and experience. Imam al-Ghazali's work on ` Qur'anic Properties' is well known in this area. Maulana Ashraf ` Ali Thanavi's (رح) "A'mal-i-Qur'anii, an abridgement of this work, has been popular among readers of Urdu for over fifty years. Then, there are so many observations and experiments in this field which prove that different verses of the Holy Qur'an have been a total cure for physical diseases as well. Denying all of them is not possible. However, this much can be conceded that the real purpose of the revelation of the Holy Qur'an is to remove the diseases of the heart and soul while, as a corollary, it is also the most effective treatment of even physical diseases.This also tells us that those who recite the Holy Qur'an only to treat physical diseases or to seek nothing but the fulfillment of worldly needs are low in sense and high in waywardness. Such people never bother to correct spiritual diseases, nor do they pay any heed to the need of doing things in accordance with the instructions given by the Qur'an. For such people, Iqbal said:ترا حاصل زیٰس اش جزین نیست کہ ازھم خواندنش آسان بمیریYour gain from Ya Sin is but that:By reciting it, death becomes easy.Though, he is suggesting, had you pondered over its meaning and message, realities and insights, you would have gained much more of its benefits and blessings.Some research-oriented commentators who have gone deeper into the meanings of the Qur'an have said that the first attribute of the Qur'an, that is, مَّوْعِظَةٌ (maw'izah: advice, good counsel) relates to man's obvious, outward or physically-accomplished deeds known as the Shari` ah. The Holy Qur'an is the best source of the correction and betterment of such deeds. Then, the second attribute: شِفَاءٌ لِّمَا فِي الصُّدُورِ‌ (a cure for what is in your hearts) relates to man's hidden, inward or heart-oriented deeds known as Tariqah and Tasawwuf.3. GUIDANCE as in: وَهُدًى (and guidance).The word: هُدًى (huda) means guidance or the showing of or leading onto the way. The Holy Qur'an invites human beings to the way of truth and faith. It invites them to ponder over the great signs Allah Ta'ala has placed in the near and far ranges of the world, even inside their own person, [ staggering would certainly be the interior distances of the universe within us ] and recognize the creator and master of everything.

<h2 class="title">None can make Anything Lawful or Unlawful except Allah or Those Whom Allah has allowed to do so</h2><p>Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, `Abdur-Rahman bin Zayd bin Aslam and others said: "This Ayah was revealed to criticize the idolators for what they used to make lawful and unlawful. Like the Bahirah, Sa'ibah and Wasilah." As Allah said: </p><div class="text_uthmani arabic">وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً</div><p>(And they assign to Allah a share of the tilth and cattle which He has created.)6:136 Imam Ahmad recorded a narration from Malik bin Nadlah who said, "I came to Allah's Messenger while in filthy clothes. He said, </p><div class="text_uthmani arabic">«هَلْ لَكَ مَالٌ؟»</div><p>(Do you have wealth) I answered, `Yes.' He said, </p><div class="text_uthmani arabic">«مِنْ أَيِّ الْمَالِ؟»</div><p>(what kind of wealth) I answered, `All kinds; camels, slaves, horses, sheep.' So he said, </p><div class="text_uthmani arabic">«إِذَا آَتَاكَ اللَّهُ مَالًا فَلْيُرَ عَلَيْك»</div><p>(If Allah gives you wealth, then let it be seen on you.) Then he said, </p><div class="text_uthmani arabic">«هَلْ تُنْتَجُ إِبْلُكَ صِحَاحًا آذَانُهَا، فَتَعْمِدَ إِلَى مُوسًى فَتَقْطَعَ آذَانَهَا، فَتَقُولُ: هَذِهِ بُحْرٌ، وَتَشُقُّ جُلُودَهَا وَتَقُولُ: هَذِهِ صُرُمٌ، وَتُحَرِّمُهَا عَلَيْكَ وَعَلَى أَهْلِك»</div><p>؟ (It is not that your camels are born with healthy ears, you take a knife and cut them, then say, "This is a Bahr," tear its skin, then say, `This is a Sarm," and prohibit them for yourself and your family) I replied, `Yes.' He said, </p><div class="text_uthmani arabic">«فَإِنَّ مَا آتَاكَ اللهُ لَكَ حِلٌّ، سَاعِدُ اللهِ أَشَدُّ مِنْ سَاعِدِكَ، وَمُوسَى الله أَحَدُ مِنْ مُوسَاك»</div><p>(What Allah has given you is lawful. Allah's Forearm is stronger than your forearm, and Allah's knife is sharper then your knife.)" And he mentioned the Hadith in its complete form, and the chain for this Hadith is a strong, good chain. Allah criticized those who make lawful what Allah has made unlawful or vice verse. This is because they are based on mere desires and false opinions that are not supported with evidence or proof. Allah then warned them with a promise of the Day of Resurrection. He asked: </p><div class="text_uthmani arabic">وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ يَوْمَ الْقِيَـمَةِ</div><p>(And what think those who invent a lie against Allah, on the Day of Resurrection) What do they think will happen to them when they return to Us on the Day of Resurrection Ibn Jarir said that Allah's statement: </p><div class="text_uthmani arabic">إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ</div><p>(Truly, Allah is full of bounty to mankind,) indicated that the bounty is in postponing their punishment in this world. I (Ibn Kathir) say, the meaning could be that the Grace for people is in the good benefits that He made permissible for them in this world or in their religion. He also has not prohibited them except what is harmful to them in their world and the Hereafter. </p><div class="text_uthmani arabic">وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَشْكُرُونَ</div><p>(but most of them are ungrateful.) So they prohibited what Allah has bestowed upon them and made it hard and narrow upon themselves. They made some things lawful and others unlawful. The idolators committed these actions when they set laws for themselves. And so did the People of the Book when they invented innovations in their religion. </p>

None can make Anything Lawful or Unlawful except Allah or Those Whom Allah has allowed to do soIbn `Abbas, Mujahid, Ad-Dahhak, Qatadah, `Abdur-Rahman bin Zayd bin Aslam and others said: "This Ayah was revealed to criticize the idolators for what they used to make lawful and unlawful. Like the Bahirah, Sa'ibah and Wasilah." As Allah said: وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً(And they assign to Allah a share of the tilth and cattle which He has created.)6:136 Imam Ahmad recorded a narration from Malik bin Nadlah who said, "I came to Allah's Messenger while in filthy clothes. He said, «هَلْ لَكَ مَالٌ؟»(Do you have wealth) I answered, `Yes.' He said, «مِنْ أَيِّ الْمَالِ؟»(what kind of wealth) I answered, `All kinds; camels, slaves, horses, sheep.' So he said, «إِذَا آَتَاكَ اللَّهُ مَالًا فَلْيُرَ عَلَيْك»(If Allah gives you wealth, then let it be seen on you.) Then he said, «هَلْ تُنْتَجُ إِبْلُكَ صِحَاحًا آذَانُهَا، فَتَعْمِدَ إِلَى مُوسًى فَتَقْطَعَ آذَانَهَا، فَتَقُولُ: هَذِهِ بُحْرٌ، وَتَشُقُّ جُلُودَهَا وَتَقُولُ: هَذِهِ صُرُمٌ، وَتُحَرِّمُهَا عَلَيْكَ وَعَلَى أَهْلِك»؟ (It is not that your camels are born with healthy ears, you take a knife and cut them, then say, "This is a Bahr," tear its skin, then say, `This is a Sarm," and prohibit them for yourself and your family) I replied, `Yes.' He said, «فَإِنَّ مَا آتَاكَ اللهُ لَكَ حِلٌّ، سَاعِدُ اللهِ أَشَدُّ مِنْ سَاعِدِكَ، وَمُوسَى الله أَحَدُ مِنْ مُوسَاك»(What Allah has given you is lawful. Allah's Forearm is stronger than your forearm, and Allah's knife is sharper then your knife.)" And he mentioned the Hadith in its complete form, and the chain for this Hadith is a strong, good chain. Allah criticized those who make lawful what Allah has made unlawful or vice verse. This is because they are based on mere desires and false opinions that are not supported with evidence or proof. Allah then warned them with a promise of the Day of Resurrection. He asked: وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ يَوْمَ الْقِيَـمَةِ(And what think those who invent a lie against Allah, on the Day of Resurrection) What do they think will happen to them when they return to Us on the Day of Resurrection Ibn Jarir said that Allah's statement: إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ(Truly, Allah is full of bounty to mankind,) indicated that the bounty is in postponing their punishment in this world. I (Ibn Kathir) say, the meaning could be that the Grace for people is in the good benefits that He made permissible for them in this world or in their religion. He also has not prohibited them except what is harmful to them in their world and the Hereafter. وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَشْكُرُونَ(but most of them are ungrateful.) So they prohibited what Allah has bestowed upon them and made it hard and narrow upon themselves. They made some things lawful and others unlawful. The idolators committed these actions when they set laws for themselves. And so did the People of the Book when they invented innovations in their religion.

Say: "It is the blessing and mercy of God; so rejoice in it. It is better than all that you amass."

Say, “Upon Allah’s munificence and upon His mercy – upon these should the people rejoice”; that is better than all their wealth and possessions.

Say: 'In the bounty of God, and His mercy -- in that let them rejoice; it is better than that they amass.

Say: "In [this] bounty of God and in His grace-in this, then, let them rejoice: it is better than all [the worldly wealth] that they may amass!"

Say thou: in the grace of Allah and in His mercy--therein let them therefore rejoice: far better it is than that which they amass.

Say: "In the Bounty of Allah, and in His Mercy (i.e. Islam and the Quran); -therein let them rejoice." That is better than what (the wealth) they amass.

Say, “In God’s grace and mercy let them rejoice. That is better than what they hoard.”

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.

Say: "In the bounty of Allah, and in His mercy; therein let them rejoice." That is better than what (the wealth) they amass.

Say: In the bounty of Allah and in His mercy: therein let them rejoice. It is better than what they hoard.

Say, ‘In Allah’s grace and His mercy—let them rejoice in that! It is better than what they amass.’

Say: 'In the Bounty of Allah and His Mercy let them rejoice, it (the Koran) is better than that which they hoard'

Say, "In the bounty of Allah and in His mercy - in that let them rejoice; it is better than what they accumulate."

(Muhammad), tell them, "To be happy with the favors and mercy of God is better than whatever you accumulate".

Say: In the grace of Allah and in His mercy-- in that they should rejoice; it is better than that which they gather.

Qul bifa<u>d</u>li All<u>a</u>hi wabira<u>h</u>matihi fabi<u>tha</u>lika falyafra<u>h</u>oo huwa khayrun mimm<u>a</u> yajmaAAoon<b>a</b>

Say, "In the grace and mercy of God let them rejoice, for these are better than the worldly riches which they hoard."

Say: "In the bounty of Allah. And in His Mercy,- in that let them rejoice": that is better than the (wealth) they hoard.

10

قُلْ بِفَضْلِ ٱللَّهِ وَبِرَحْمَتِهِۦ فَبِذَٰلِكَ فَلْيَفْرَحُوا۟ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ

Say, O Messenger, to the people: The Qur’ān that Muhammad (peace be upon him) brought to you is Allah’s grace and mercy to you. So rejoice in Allah’s grace and mercy to you by way of the revelation of this Qur’ān, and not in anything besides this. What Muhammad (peace be upon him)brought to them from His Lord is better than the temporary and trivial things of this world.

Say, O Messenger, to the people: The Qur’ān that Muhammad (peace be upon him) brought to you is Allah’s grace and mercy to you. So rejoice in Allah’s grace and mercy to you by way of the revelation of this Qur’ān, and not in anything besides this. What Muhammad (peace be upon him)brought to them from His Lord is better than the temporary and trivial things of this world.

<p>4. MERCY as in وَرَ‌حْمَةٌ (and mercy for the believers).</p><p>In the second verse (58), it was said: قُلْ بِفَضْلِ اللَّـهِ وَبِرَ‌حْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَ‌حُوا هُوَ خَيْرٌ‌ مِّمَّا يَجْمَعُونَ ﴿58﴾ (Say, "With the grace of Allah and with His mercy" - in these they should rejoice. It is far better than what they accumulate). The sense of the verse is that people should take only the grace and mercy of Allah Ta` ala as the real thing to be delighted about and be pleased with it. As for the short-lived worldly wealth, possession, comfort and recognition, these are things not worth being happy about in the real sense. Because, to start with, no matter how much one has, it turns out to be not as much as one would have wished. It becomes a cycle that never ends. Then, there is that ever-lurking danger that it may start declining any time. Therefore, at the end of the verse, it was said: هُوَ خَيْرٌ‌ مِّمَّا يَجْمَعُونَ (It is far better than what they accumulate). Thus, the core of the meaning is that the grace and mercy of Allah is far better than the layers upon layers of wealth and property and worldly recognition and power one accumulates as the sum-total of one's entire life.</p><p>Two things have been identified as a source of delight in this verse, one being grace, and the other, mercy. What do these two mean here? Regarding this, there is a Hadith from Sayyidna Anas ؓ عنہ where it has been reported that the Holy Prophet ﷺ said, فضل ` the :fadl (grace) of Allah denotes the Qur'an and: رحمہ : rahmah (mercy) means that you were blessed with the taufiq (ability) of reciting the Qur'an and acting in accordance with it.' (Ruh al-Ma` ani from Ibn Marduwayh)</p><p>The same thing has also been reported from Sayyidna Bara' ibn ` Azib and Sayyidna Abu Said al-Khudri ؓ while there are many commentators who say that fadl (grace) means the Qur'an while rahmah (mercy) signifies Islam. However, the sense remains the same as given in the Hadith appearing earlier, that is, rahmah (mercy) means that Allah Ta` ala taught us the Qur'an, gave us the taufiq to follow it practically, and that is what Islam is in reality.</p><p>And Sayyidna ` Abdullah ibn ` Abbas رضی اللہ تعالیٰ عنہما narrates that fdll means the Qur'an, and rahmah refers to the Holy Prophet ﷺ This interpretation finds support in the verse of the Holy Qur'an where it is said: وَمَا أَرْ‌سَلْنَاكَ إِلَّا رَ‌حْمَةً لِّلْعَالَمِينَ ﴿107﴾ (And We have not sent you [ 0 Muhammad ] except as mercy for the worlds - 21:107). However, the outcome of this too is no different from the earlier tafsir - because, acting in accordance with the Qur'an, or Islam ultimately reverts to following the lead given by the Holy Prophet Ili through his word and deed.</p><p>In this verse, the word: فَلْيَفْرَ‌حُوا (they should rejoice) has appeared in the third person in accordance with its well-known rendition (qira'ah), although its real addressees were those present there or were living at that time. The exigency of the situation required that the form used should have been that in the second person - as it does actually appear in some renditions. But, the wisdom behind the use of the third person, as in the well-known rendition, is that the universal mercy of the Holy Prophet ﷺ or Islam, was not restricted only to those present there, or living at that time. Instead, it included even the generations that will be born right through the last day of Qiyamah. (Ruh al-Ma` ni)</p><p>Special Note</p><p>At this point it is worth our attention that there is another verse of the Qur'an which, in terms of its outward literal sense, seems to indicate that this world is just no place for any highly stimulated expression of joy and merriment. It was said: لَا تَفْرَ‌حْ ۖ إِنَّ اللَّـهَ لَا يُحِبُّ الْفَرِ‌حِين (Do not exult. Indeed, Allah does not like the exultant - Al-Qasas 28:76). The word: لَا تَفْرَ‌حْ (la tafrah) translated here as ` do not exult' means rejoicing in triumph or intoxication. But, in the verse under study (58), the command to rejoice appears in the imperative mood. One answer for this seemingly apparent contradiction is that the place where rejoicing has been prohibited is a place where rejoicing relates to the fleeting enjoyments of the mortal world. And the place where rejoicing is commanded is a place where rejoicing is related to the grace and mercy of Allah Ta` ala. Then, there is yet another difference here. Wherever rejoicing is prohibited, it does not refer to rejoicing in the absolute sense. Instead, it means getting euphoric and intoxicated in exultation and rejoicing. And wherever permitted, it means rejoicing in an absolute sense.</p>

4. MERCY as in وَرَ‌حْمَةٌ (and mercy for the believers).In the second verse (58), it was said: قُلْ بِفَضْلِ اللَّـهِ وَبِرَ‌حْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَ‌حُوا هُوَ خَيْرٌ‌ مِّمَّا يَجْمَعُونَ ﴿58﴾ (Say, "With the grace of Allah and with His mercy" - in these they should rejoice. It is far better than what they accumulate). The sense of the verse is that people should take only the grace and mercy of Allah Ta` ala as the real thing to be delighted about and be pleased with it. As for the short-lived worldly wealth, possession, comfort and recognition, these are things not worth being happy about in the real sense. Because, to start with, no matter how much one has, it turns out to be not as much as one would have wished. It becomes a cycle that never ends. Then, there is that ever-lurking danger that it may start declining any time. Therefore, at the end of the verse, it was said: هُوَ خَيْرٌ‌ مِّمَّا يَجْمَعُونَ (It is far better than what they accumulate). Thus, the core of the meaning is that the grace and mercy of Allah is far better than the layers upon layers of wealth and property and worldly recognition and power one accumulates as the sum-total of one's entire life.Two things have been identified as a source of delight in this verse, one being grace, and the other, mercy. What do these two mean here? Regarding this, there is a Hadith from Sayyidna Anas ؓ عنہ where it has been reported that the Holy Prophet ﷺ said, فضل ` the :fadl (grace) of Allah denotes the Qur'an and: رحمہ : rahmah (mercy) means that you were blessed with the taufiq (ability) of reciting the Qur'an and acting in accordance with it.' (Ruh al-Ma` ani from Ibn Marduwayh)The same thing has also been reported from Sayyidna Bara' ibn ` Azib and Sayyidna Abu Said al-Khudri ؓ while there are many commentators who say that fadl (grace) means the Qur'an while rahmah (mercy) signifies Islam. However, the sense remains the same as given in the Hadith appearing earlier, that is, rahmah (mercy) means that Allah Ta` ala taught us the Qur'an, gave us the taufiq to follow it practically, and that is what Islam is in reality.And Sayyidna ` Abdullah ibn ` Abbas رضی اللہ تعالیٰ عنہما narrates that fdll means the Qur'an, and rahmah refers to the Holy Prophet ﷺ This interpretation finds support in the verse of the Holy Qur'an where it is said: وَمَا أَرْ‌سَلْنَاكَ إِلَّا رَ‌حْمَةً لِّلْعَالَمِينَ ﴿107﴾ (And We have not sent you [ 0 Muhammad ] except as mercy for the worlds - 21:107). However, the outcome of this too is no different from the earlier tafsir - because, acting in accordance with the Qur'an, or Islam ultimately reverts to following the lead given by the Holy Prophet Ili through his word and deed.In this verse, the word: فَلْيَفْرَ‌حُوا (they should rejoice) has appeared in the third person in accordance with its well-known rendition (qira'ah), although its real addressees were those present there or were living at that time. The exigency of the situation required that the form used should have been that in the second person - as it does actually appear in some renditions. But, the wisdom behind the use of the third person, as in the well-known rendition, is that the universal mercy of the Holy Prophet ﷺ or Islam, was not restricted only to those present there, or living at that time. Instead, it included even the generations that will be born right through the last day of Qiyamah. (Ruh al-Ma` ni)Special NoteAt this point it is worth our attention that there is another verse of the Qur'an which, in terms of its outward literal sense, seems to indicate that this world is just no place for any highly stimulated expression of joy and merriment. It was said: لَا تَفْرَ‌حْ ۖ إِنَّ اللَّـهَ لَا يُحِبُّ الْفَرِ‌حِين (Do not exult. Indeed, Allah does not like the exultant - Al-Qasas 28:76). The word: لَا تَفْرَ‌حْ (la tafrah) translated here as ` do not exult' means rejoicing in triumph or intoxication. But, in the verse under study (58), the command to rejoice appears in the imperative mood. One answer for this seemingly apparent contradiction is that the place where rejoicing has been prohibited is a place where rejoicing relates to the fleeting enjoyments of the mortal world. And the place where rejoicing is commanded is a place where rejoicing is related to the grace and mercy of Allah Ta` ala. Then, there is yet another difference here. Wherever rejoicing is prohibited, it does not refer to rejoicing in the absolute sense. Instead, it means getting euphoric and intoxicated in exultation and rejoicing. And wherever permitted, it means rejoicing in an absolute sense.

Say: "Have you thought of what God has sent you for food, of which you have labelled some as lawful and some forbidden?" And ask: "Has God commanded this, or you are imputing lies to God?"

Say, “What is your opinion – (regarding) the sustenance that Allah has sent down for you? So you have, on your own, deemed lawful and unlawful in it!”; say, “Has Allah given you permission for it, or do you fabricate a lie against Allah?”

Say: 'Have you considered the provision God has sent down for you, and you have made some of it unlawful, and some lawful?' Say: 'Has God given you leave, or do you forge against God?'

Say: "Have you ever considered all the means of sustenance which God has bestowed upon you from on high -and which you thereupon divide into 'things forbidden' and 'things lawful? Say: "Has God given you leave [to do this] -or do you, perchance, attribute your own guesswork to God?"

Say thou: bethink ye of that which Allah hath sent down unto you of provision, and ye have then made thereof allowable and forbidden? Say thou: is it that Allah hath given you leave, or fabricate ye a lie against Allah?

Say (O Muhammad SAW to these polytheists): "Tell me, what provision Allah has sent down to you! And you have made of it lawful and unlawful." Say (O Muhammad SAW): "Has Allah permitted you (to do so), or do you invent a lie against Allah?"

Say, “Have you considered the sustenance God has sent down for you, some of which you made unlawful, and some lawful?” Say, “Did God give you permission, or do you fabricate lies and attribute them to God?”

Did you consider that the sustenance which Allah had sent down for you of your own accord you have declared some of it as unlawful and some as lawful? Ask them: 'Did Allah bestow upon you any authority for this or do you forge lies against Allah?

Say: "Tell me, what provision Allah has sent down to you! And you have made of it lawful and unlawful." Say: "Has Allah permitted you (to do so), or do you invent a lie against Allah"

Say: Have ye considered what provision Allah hath sent down for you, how ye have made of it lawful and unlawful? Hath Allah permitted you, or do ye invent a lie concerning Allah?

Say, ‘Have you regarded what Allah has sent down for you of [His] provision, whereupon you have made some of it unlawful and [some] lawful?’ Say, ‘Did Allah give you the sanction [to do so], or do you fabricate a lie against Allah?’

Say: 'Have you considered the provision that Allah has sent down for you, and some you have made unlawful and some lawful' Say: 'Has Allah given you His permission, or do you forge (falsehood) against Allah'

Say, "Have you seen what Allah has sent down to you of provision of which you have made [some] lawful and [some] unlawful?" Say, "Has Allah permitted you [to do so], or do you invent [something] about Allah?"

Ask them, "Have you considered that out of the sustenance which God has given you, you made some of it lawful and some unlawful? Did God permit you to do this or are you ascribing falsehood to Him?"

Say: Tell me what Allah has sent down for you of sustenance, then you make (a part) of it unlawful and (a part) lawful. Say: Has Allah commanded you, or do you forge a lie against Allah?

Qul araaytum m<u>a</u> anzala All<u>a</u>hu lakum min rizqin fajaAAaltum minhu <u>h</u>ar<u>a</u>man wa<u>h</u>al<u>a</u>lan qul <u>a</u>ll<u>a</u>hu a<u>th</u>ina lakum am AAal<u>a</u> All<u>a</u>hi taftaroon<b>a</b>

Say, "Have you considered the provision God has sent down for you, and have you made some of it unlawful and some lawful?" Say, "Has God given you permission [to do this], or are you inventing falsehoods about God?"

Say: "See ye what things Allah hath sent down to you for sustenance? Yet ye hold forbidden some things thereof and (some things) lawful." Say: "Hath Allah indeed permitted you, or do ye invent (things) to attribute to Allah?"

10

قُلْ أَرَءَيْتُم مَّآ أَنزَلَ ٱللَّهُ لَكُم مِّن رِّزْقٍ فَجَعَلْتُم مِّنْهُ حَرَامًا وَحَلَٰلًا قُلْ ءَآللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى ٱللَّهِ تَفْتَرُونَ

Say, O Messenger, to these idolaters: Tell me about Allah’s favour to you by way of the provision that He sent down, which you treated as you wished by making some unlawful and some lawful. Also, say to them: Did Allah give you permission in declaring those things lawful or unlawful, or are you making up lies about Allah?

Say, O Messenger, to these idolaters: Tell me about Allah’s favour to you by way of the provision that He sent down, which you treated as you wished by making some unlawful and some lawful. Also, say to them: Did Allah give you permission in declaring those things lawful or unlawful, or are you making up lies about Allah?

<p>In the third verse (59), warning has been given to people who introduce their personal opinion in the serious matter of Halal (lawful) and Haram (unlawful). They would, at will, declare something to be Halal and dub something to be Haram - without any authority of the Qur'an, and Sunnah. A severe warning of no less a punishment than that of the day of Qiyamah has been given to those who commit this crime (60). This tells us that the fact of something being Halal or Haram does not depend on human opinion. Instead of that, it is the special right and prerogative of Allah Ta` ala and His Messenger. Without their injunctions, it is not permissible to call something either حلال Halal or حرام Haram.</p>

In the third verse (59), warning has been given to people who introduce their personal opinion in the serious matter of Halal (lawful) and Haram (unlawful). They would, at will, declare something to be Halal and dub something to be Haram - without any authority of the Qur'an, and Sunnah. A severe warning of no less a punishment than that of the day of Qiyamah has been given to those who commit this crime (60). This tells us that the fact of something being Halal or Haram does not depend on human opinion. Instead of that, it is the special right and prerogative of Allah Ta` ala and His Messenger. Without their injunctions, it is not permissible to call something either حلال Halal or حرام Haram.

What do those who invent lies of God think about the Day of Reckoning? (Will they escape the judgement?) In fact God is gracious to men; but most of them are not grateful.

And what do they, who fabricate lies against Allah, assume will be their state on the Day of Resurrection? Indeed Allah is Most Munificent upon mankind, but most people are not thankful.

What will they think, who forge falsehood against God; on the Day of Resurrection? God is bountiful to men; but most of them are not thankful.

But what do they think-they who attribute their own lying inventions to God-[what do they think will happen to them]. on the Day of Resurrection? Behold, God is indeed limitless in His bounty unto men -but most of them are ungrateful.

And what imagine those who fabricate a lie against Allah of the Day of Resurrection? Verily Allah is the owner of grace unto mankind, but most of them return not thanks.

And what think those who invent lies against Allah, on the Day of Resurrection? [i.e. Do they think that they will be forgiven and excused! Nay, they will have an eternal punishment in the Fire of Hell]. Truly, Allah is full of Bounty to mankind, but most of them are ungrateful.

What will they think—those who fabricate lies and attribute them to God—on the Day of Resurrection? God is bountiful towards the people, but most of them do not give thanks.

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.

And what think those who invent a lie against Allah, on the Day of Resurrection Truly, Allah is full of bounty to mankind, but most of them are ungrateful.

And what think those who invent a lie concerning Allah (will be their plight) upon the Day of Resurrection? Lo! Allah truly is Bountiful toward mankind, but most of them give not thanks.

What is the idea of those who fabricate lies against Allah [concerning their situation] on the Day of Resurrection? Indeed Allah is gracious to mankind, but most of them do not give thanks.

What will those who forged falsehood about Allah think on the Day of Resurrection? Allah is Bountiful to mankind; yet most of them do not give thanks.

And what will be the supposition of those who invent falsehood about Allah on the Day of Resurrection? Indeed, Allah is full of bounty to the people, but most of them are not grateful."

What do those who ascribe falsehood to God think of the Day of Judgment? God is generous to the human being, yet many do not give thanks.

And what will be the thought of those who forge lies against Allah on the day of resurrection? Most surely Allah is the Lord of grace towards men, but most of them do not give thanks.

Wam<u>a</u> <i><u>th</u></i>annu alla<u>th</u>eena yaftaroona AAal<u>a</u> All<u>a</u>hi alka<u>th</u>iba yawma alqiy<u>a</u>mati inna All<u>a</u>ha la<u>th</u>oo fa<u>d</u>lin AAal<u>a</u> a<b>l</b>nn<u>a</u>si wal<u>a</u>kinna aktharahum l<u>a</u> yashkuroon<b>a</b>

What will they think, those who invent falsehoods about God, on the Day of Resurrection? God is bountiful to men: yet most of them are not grateful.

And what think those who invent lies against Allah, of the Day of Judgment? Verily Allah is full of bounty to mankind, but most of them are ungrateful.

10

وَمَا ظَنُّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ يَوْمَ ٱلْقِيَٰمَةِ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ

What do those who invent lies about Allah think will happen to them on the Day of Judgement? Do they think they will be forgiven? Never! Allah is Bountiful to people by giving them respite and not punishing them immediately; but most people deny Allah’s favours to them and are not grateful for them.

What do those who invent lies about Allah think will happen to them on the Day of Judgement? Do they think they will be forgiven? Never! Allah is Bountiful to people by giving them respite and not punishing them immediately; but most people deny Allah’s favours to them and are not grateful for them.

There is no state you are in, whether reading from the Qur'an, or doing something else, but We are watching you as you are engaged in it. There is not the weight of an atom on the earth and in the heavens that is hidden from your Lord, nor is there anything smaller or greater than this but is recorded in the perspicuous Book.

And whatever work you (O dear Prophet Mohammed – peace and blessings be upon him) are engaged in and recite a part of the Qur’an from Him, and whatever you people do, We are Witness upon you from the time you begin it; and there is nothing in the earth or in the heaven worth the weight of the smallest particle hidden from your Lord, nor anything smaller or greater than it, which is not recorded in a clear Book.

Thou art not upon any occupation, neither recitest thou any Koran of it, nor do you any work, without that We are witnesses over you when you press on it; and not so much as the weight of an ant in earth or heaven escapes from thy Lord, neither is aught smaller than that, or greater, but in a Manifest Book.

AND IN whatever condition thou mayest find thyself, [O Prophet,] and whatever discourse of this [divine writ] thou mayest be reciting, and whatever work you [all, O men,] may do -[remember that] We are your witness [from the moment] when you enter upon it: for, not even an atom's weight [of whatever there is] on earth or in heaven escapes thy Sustainer's knowledge; and neither is there anything smaller than that, or larger, but is recorded in [His] clear decree.

Thou art not engaged in any business, nor dost thou recite any part of the Qur'an, nor ye work any work, but We are witnesses over you when ye are engaged therein. And there escapeth not thy Lord the weight of an ant in the earth or the heavens, nor less than that nor greater, but it is in a Book luminous.

Whatever you (O Muhammad SAW) may be doing, and whatever portion you may be reciting from the Quran, - and whatever deed you (mankind) may be doing (good or evil), We are Witness thereof, when you are doing it. And nothing is hidden from your Lord (so much as) the weight of an atom (or small ant) on the earth or in the heaven. Not what is less than that or what is greater than that but is (written) in a Clear Record. (Tafsir At-Tabari. Vol. 11, Page 129).

You do not get into any situation, nor do you recite any Quran, nor do you do anything, but We are watching over you as you undertake it. Not even the weight of an atom, on earth or in the sky, escapes your Lord, nor is there anything smaller or larger, but is in a clear record.

(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.

Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof when you are doing it. And nothing is hidden from your Lord (so much as) the weight of a speck of dust on the earth or in the heaven. Not what is less than that or what is greater than that but is (written) in a Clear Record.

And thou (Muhammad) art not occupied with any business and thou recitest not a Lecture from this (Scripture), and ye (mankind) perform no act, but We are Witness of you when ye are engaged therein. And not an atom's weight in the earth or in the sky escapeth your Lord, nor what is less than that or greater than that, but it is (written) in a clear Book.

You do not engage in any work, neither do you recite any part of the Quran, nor do you perform any deed without Our being witness over you when you are engaged therein. Not an atom’s weight escapes your Lord in the earth or in the sky, nor [is there] anything smaller than that nor bigger, but it is in a manifest Book.

You are not engaged in any matter, neither do you recite any portion of the Koran, nor do you do any work, except that We are witnesses over you when you press upon it? Not even as much as the weight of an ant in earth or heaven escapes your Lord, nor is there anything smaller or greater, but it is (recorded) in a Clear Book.

And, [O Muhammad], you are not [engaged] in any matter or recite any of the Qur'an and you [people] do not do any deed except that We are witness over you when you are involved in it. And not absent from your Lord is any [part] of an atom's weight within the earth or within the heaven or [anything] smaller than that or greater but that it is in a clear register.

(Muhammad), We bear witness to all your affairs; whatever you recite from the Quran and whatever you (people) do. Nothing in the heavens or the earth is hidden from your Lord, even that which is as small as an atom's weight or greater or smaller. All is recorded in the glorious Book.

And you are not (engaged) in any affair, nor do you recite concerning it any portion of the Quran, nor do you do any work but We are witnesses over you when you enter into it, and there does not lie concealed from your Lord the weight of an atom in the earth or in the heaven, nor any thing less than that nor greater, but it is in a clear book.

Wam<u>a</u> takoonu fee shanin wam<u>a</u> tatloo minhu min qur<u>a</u>nin wal<u>a</u> taAAmaloona min AAamalin ill<u>a</u> kunn<u>a</u> AAalaykum shuhoodan i<u>th</u> tufee<u>d</u>oona feehi wam<u>a</u> yaAAzubu AAan rabbika min mithq<u>a</u>li <u>th</u>arratin fee alar<u>d</u>i wal<u>a</u> fee a<b>l</b>ssam<u>a</u>i wal<u>a</u> a<u>s</u>ghara min <u>tha</u>lika wal<u>a</u> akbara ill<u>a</u> fee kit<u>a</u>bin mubeen<b>un</b>

In whatever activity you may be engaged, and whichever part of the Quran you recite, and whatever deed you do, We are witness to it when you are engaged in it. Not the smallest particle on the earth or in heaven is hidden from your Lord; and there is nothing smaller or bigger but is recorded in a clear Book.

In whatever business thou mayest be, and whatever portion thou mayest be reciting from the Qur'an,- and whatever deed ye (mankind) may be doing,- We are witnesses thereof when ye are deeply engrossed therein. Nor is hidden from thy Lord (so much as) the weight of an atom on the earth or in heaven. And not the least and not the greatest of these things but are recorded in a clear record.

10

وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُوا۟ مِنْهُ مِن قُرْءَانٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ وَلَآ أَصْغَرَ مِن ذَٰلِكَ وَلَآ أَكْبَرَ إِلَّا فِى كِتَٰبٍ مُّبِينٍ

You, O Messenger, do not get involved in any matter, nor do you recite any portion of the Qur’ān, nor do you, O believers, do any action, except that I see you. I know about you when you act, and I hear you. The weight of an atom, in the sky or on earth, is not hidden from the knowledge of your Lord. Nor is there anything lesser or more in weight, except that it is recorded in a clear book that does not omit anything, no matter how small or big it may be.

You, O Messenger, do not get involved in any matter, nor do you recite any portion of the Qur’ān, nor do you, O believers, do any action, except that I see you. I know about you when you act, and I hear you. The weight of an atom, in the sky or on earth, is not hidden from the knowledge of your Lord. Nor is there anything lesser or more in weight, except that it is recorded in a clear book that does not omit anything, no matter how small or big it may be.

<p>In the fifth verse (61), mention has been made of the all-encompassing knowledge of the most exalted Allah and its unmatched multi-dimensional extensions. The address is to the Holy Prophet ﷺ . He is being told that nothing he does by way of his work or recital of the Qur'an remains hidden from Allah. Similarly, whatever all human beings do remains before Him. And not even a single particle in the heavens and the earth is concealed from Him. Rather, everything is written in the clear Book, that is, the Preserved Tablet (al lawh al-mahfuz).</p><p>At this place, as it seems, the wisdom of describing the all-encompassing nature of Divine knowledge is aimed at consoling the Holy Prophet ﷺ that his enemies cannot harm him in any way for he was under the protection of Allah Ta` ala.</p>

In the fifth verse (61), mention has been made of the all-encompassing knowledge of the most exalted Allah and its unmatched multi-dimensional extensions. The address is to the Holy Prophet ﷺ . He is being told that nothing he does by way of his work or recital of the Qur'an remains hidden from Allah. Similarly, whatever all human beings do remains before Him. And not even a single particle in the heavens and the earth is concealed from Him. Rather, everything is written in the clear Book, that is, the Preserved Tablet (al lawh al-mahfuz).At this place, as it seems, the wisdom of describing the all-encompassing nature of Divine knowledge is aimed at consoling the Holy Prophet ﷺ that his enemies cannot harm him in any way for he was under the protection of Allah Ta` ala.

<h2 class="title">Everything Small or Large is within the Knowledge of Allah</h2><p>Allah informed His Prophet that He knows and is well acquainted with all of the affairs and conditions of him and his Ummah and all of creation and its creatures at all times -- during every hour and second. Nothing slips or escapes from His knowledge and observation, not even anything the weight of a speck of dust within the heavens or earth, or anything that is smaller or larger than that. Everything is in a manifest Book, as Allah said: </p><div class="text_uthmani arabic">وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ </div><p>(And with Him are the keys of the Ghayb (all that is hidden and unseen), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.)(6:59) He stated that He is Well-Aware of the movement of the trees and other inanimate objects. He is also Well-Aware of all grazing beasts. He said: </p><div class="text_uthmani arabic">وَمَا مِن دَآبَّةٍ فِى الاٌّرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَـلُكُمْ</div><p>(There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you.) (6:38) He also said: </p><div class="text_uthmani arabic">وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا</div><p>(And no moving creature is there on earth but its provision is due from Allah. )(11:6) If this is His knowledge of the movement of these things, then what about His knowledge of the movement of the creatures that are commanded to worship Him Allah said: </p><div class="text_uthmani arabic">وَتَوكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ - الَّذِى يَرَاكَ حِينَ تَقُومُ </div><div class="text_uthmani arabic">وَتَقَلُّبَكَ فِى السَّـجِدِينَ </div><p>(And put your trust in the Almighty, the Most Merciful, Who sees you when you stand up, and your movements among those who fall prostrate.)(26:217-219) That is why Allah said: </p><div class="text_uthmani arabic">وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ</div><p>(Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof when you are doing it.) meaning, `We are watching and hearing you when you engage in that thing.' When Jibril asked the Prophet about Ihsan, he said: </p><div class="text_uthmani arabic">«أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاك»</div><p>(It is that you worship Allah as if you are seeing Him. But since you do not see Him, be certain that He is watching you.) </p>

Everything Small or Large is within the Knowledge of AllahAllah informed His Prophet that He knows and is well acquainted with all of the affairs and conditions of him and his Ummah and all of creation and its creatures at all times -- during every hour and second. Nothing slips or escapes from His knowledge and observation, not even anything the weight of a speck of dust within the heavens or earth, or anything that is smaller or larger than that. Everything is in a manifest Book, as Allah said: وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ (And with Him are the keys of the Ghayb (all that is hidden and unseen), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.)(6:59) He stated that He is Well-Aware of the movement of the trees and other inanimate objects. He is also Well-Aware of all grazing beasts. He said: وَمَا مِن دَآبَّةٍ فِى الاٌّرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَـلُكُمْ(There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you.) (6:38) He also said: وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا(And no moving creature is there on earth but its provision is due from Allah. )(11:6) If this is His knowledge of the movement of these things, then what about His knowledge of the movement of the creatures that are commanded to worship Him Allah said: وَتَوكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ - الَّذِى يَرَاكَ حِينَ تَقُومُ وَتَقَلُّبَكَ فِى السَّـجِدِينَ (And put your trust in the Almighty, the Most Merciful, Who sees you when you stand up, and your movements among those who fall prostrate.)(26:217-219) That is why Allah said: وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ(Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof when you are doing it.) meaning, `We are watching and hearing you when you engage in that thing.' When Jibril asked the Prophet about Ihsan, he said: «أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاك»(It is that you worship Allah as if you are seeing Him. But since you do not see Him, be certain that He is watching you.)

Remember, there is neither fear nor regret for the friends of God.

Pay heed! Indeed upon the friends of Allah is neither any fear, nor any grief. (The friends of Allah are the best in the creation.)

Surely God's friends -- no fear shall be on them, neither shall they sorrow.

Oh, verily, they who are close to God - no fear need they have, and neither shall they grieve:

Lo! verily the friends of Allah! no fear shall come upon them nor shall they grieve.

No doubt! Verily, the Auliya' of Allah [i.e. those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,

Unquestionably, God’s friends have nothing to fear, nor shall they grieve.

Oh, surely the friends of Allah have nothing to fear, nor shall they grieve -

Behold! The Awliya' of Allah, no fear shall come upon them nor shall they grieve.

Lo! verily the friends of Allah are (those) on whom fear (cometh) not, nor do they grieve?

Look! The friends of Allah will indeed have no fear nor will they grieve

Indeed, there shall be neither fear nor sorrow upon the guided by Allah.

Unquestionably, [for] the allies of Allah there will be no fear concerning them, nor will they grieve

The friends of God will certainly have nothing to fear, nor will they be grieved.

Now surely the friends of Allah-- they shall have no fear nor shall they grieve.

Al<u>a</u> inna awliy<u>a</u>a All<u>a</u>hi l<u>a</u> khawfun AAalayhim wal<u>a</u> hum ya<u>h</u>zanoon<b>a</b>

Those who are close to God shall certainly have no fear, nor shall they grieve.

Behold! verily on the friends of Allah there is no fear, nor shall they grieve;

10

أَلَآ إِنَّ أَوْلِيَآءَ ٱللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

The friends of Allah will not have any fear of the terrors to come on the Day of Rising and they will not grieve over the pleasures of the world that they missed.

The friends of Allah will not have any fear of the terrors to come on the Day of Rising and they will not grieve over the pleasures of the world that they missed.

<p>Commentary</p><p>In the verses cited above, particular merits, definition and identity of the Auliya' of Allah have been mentioned. Also given there is good news for them in the present world as well as in the Hereafter. The text says that they will have no apprehensions of facing some unpleasant or unforeseen happening, nor will they grieve over the non-fulfillment of some objective. These Auliya' of Allah (men of Allah) will be people who believed and remained pious, righteous and God fearing. They are most welcome in this world and in the next world both.</p><p>We have to consider three things at this point:</p><p>1. What is the meaning of Auliya' of Allah having no fear and grief?</p><p>2. What is the definition of Auliya' of Allah? How does one identify them?</p><p>3. What does the good news given to them in Dunya and Akhirah mean?</p><p>First of all, the Auliya' of Allah have no fear or grief. This could possibly mean when they are admitted to their allocated place in Paradise, after having gone through the accounting of deeds in the Hereafter, they will stand delivered from fear and grief forever. They will have no apprehension of any pain or anxiety nor will they have to grieve for having lost something dear to them. Instead, the blessings of Paradise will be everlasting. Given this sense, there is no difficulty in rationalizing the subject of the verse. But, it does, however, raise a question. If this be the case, it registers no peculiarity of the Auliya' of Allah. In fact, all people of Paradise who stand delivered from Hell will be enjoying that very state of being. Yes, it can, then, be said that those who ultimately reach Paradise will all be known as the Auliya' of Allah invariably. No matter how different their deeds had been in the mortal world but, once they have entered Paradise, all of them will be counted among the Auliya' of Allah.</p><p>But, many commentators say that freedom from fear and grief with which the Auliya' of Allah are blessed is common to the present world and the Hereafter both. The thing unique about the Auliya' of Allah is that they remain protected from fear and grief even in the present world, and that they will have no fear and grief in the Hereafter is something everyone knows. So, included therein are all people of Para-dise.</p><p>Apart from that, in terms of relevant prevailing conditions, we have yet another difficulty on our hands. Observations in the world of our experience bear out that - not to mention the Auliya' of Allah - even the Prophets of Allah, may peace be on them, are not secure from fear and grief in this mortal world. In fact, their fear of and humbleness before Allah is far more pronounced as compared to others. It was said in the Qur'an: إِنَّمَا يَخْشَى اللَّـهَ مِنْ عِبَادِهِ الْعُلَمَاءُ (Among Our servants only those who have knowledge (really) fear Allah - 35:28). At another place, the emotional state of the righteous and the men of Allah has been de-scribed in the following words: وَالَّذِينَ هُم مِّنْ عَذَابِ رَ‌بِّهِم مُّشْفِقُونَ ﴿27﴾ إِنَّ عَذَابَ رَ‌بِّهِمْ غَيْرُ‌ مَأْمُونٍ ﴿28﴾ (And those who are fearful of the punishment of their Lord - indeed, the punishment of their Lord is not to be un-fearful of - 70:27) that is, no one can sit home comfortably in the knowledge that it is due to come.</p><p>This is borne by facts as well as it appears in a Hadith of Shama'il al-Tirmidhi: ` The Holy Prophet ﷺ would more than often look concerned and pensive'. And he himself said, ` I fear Allah more than all of you.'</p><p>There are countless events relating to Sayyidna Abu Bakr, Sayyidna ` Umar and the rest of the Sahabah ؓ ، the Tabi` in and the wide spectrum of the men of Allah which tell us how intensely they grieved and how genuinely they feared what would happen to them in the Hereafter.</p><p>Therefore, ` Allamah 'Alusi has said in Ruh al-Ma'ani: That the Auliya' Allah are protected against fear and grief in the mortal world has to be seen in terms of what usually happens here. There are things worldly people generally fear or grieve about most of the time. They are chronically addicted to their mundane agenda of life. They have to have convenience, comfort, wealth and recognition. The slightest shortfall in any of these makes them nervous as if they were going to die without that. The fear of a minor discomfort or anxiety drives them crazy and they will go about finding ways and means to get rid of such irritants. The station of the Auliya', friends or men of Allah is way higher. In their sight, convenience, comfort, wealth and recognition one surrounds himself with in this transitory world are not worth their while that they go about acquiring these. Nor do they care much about the anxieties of the mundane and see no need to beef up their defenses against these. Their life style admits of nothing but the recognition of His greatness and love for Him. So overshadowed they are with the fear of Allah and their humbleness before Him that they just have no use for worldly sorrow and comfort or profit and loss.</p><p>Now we can go to the matter of the definition of Auliya' Allah and the marks of their identification. The word: اولیاء (Auliya' ) is the plural form of: ولی (waliyy, commonly rendered as the simpler: wall, which bypasses the need to render the doubling of the y ā sound at the end shown by the addition of a or two, as purists would prefer to do). The word: ولی (waliyy) is used in the Arabic language in the dual sense of ` near' as well as ` friend' or someone held ` dear.' The common degree of nearness and love as related to Allah Ta` ala is such as would not leave any living entity, human or non-human, exempt from it. If this element of nearness were not there, nothing would have come into being in this universe. The real justification for the existence of this entire universe is that particular interrelationship which it has been al-lowed to have by Allah in His absolute majesty. Though, no one has understood the reality of this interrelationship, nor is it possible to do so, but that a non-definable interrelationship does exist is certain. However, this degree is not what is actually meant in the term: Auliya' Allah. In fact, there is yet another degree of friendship, love and nearness that is specific to particular servants of Allah Ta` ala. This is known as nearness in love. Those who are blessed with this nearness are called the Auliya' Allah. This has been succinctly articulated in a Qudsi Hadith where Allah Ta` ala says, ` My servant keeps earning My nearness through voluntary acts of worship (nafl ` ibadat) until I too turn to him in love and when I love him, I become his ear - whatever he hears, he hears through Me. I become his eye - whatever he sees, he sees through Me. I become his hands and feet - whatever he does, he does through Me.' In short, it means that virtually nothing issues forth from such a person against the pleasure of his Lord.</p><p>The degrees of this unique Wilayah (station of nearness or friend-ship) are endless. Its highest degree is for the blessed prophets be-cause every prophet has to be, of necessity, a Waliyy of Allah. In this degree, the highest station belongs to the foremost among prophets, Sayyidna Muhammad al-Mustafa ﷺ . Then, the lowest degree of this Wilayah, in the terminology of the noble Sufis, is known as the degree of Fan-a' (self-elimination: I am nothing - He is everything). It makes the heart of man become so engrossed in the thought of Allah Ta` ala that it would not allow any love rooted in this world to overcome it. When such a person loves, he loves for the sake of Allah. When he hates, he hates for the sake of Allah. His own person plays no part in this love and hate cycle, the inevitable outcome of which is that he keeps busy in his quest for the pleasure of Allah Ta` ala both outwardly and inwardly. This style of living makes him avoid everything which is not liked in the sight of Allah Ta` ala. The sign of this state of existence is abundance of Dhikr and constancy in obedience - in other words, to remember Allah Ta` ala abundantly and profusely, and to obey His in-junctions always, and under all conditions and circumstances. When these two attributes are present in a person, he is called a Waliyy of Allah. Whoever does not have any one of the two is not included in that category. Then, whoever has both, there is no limit to his ranks, lower and higher. It is in terms of these degrees that the ranks of Auliya' Allah precede or succeed each other.</p><p>On the authority of a narration from Sayyidna Abu Hurairah ؓ ، it has been reported in a IIadith that the Holy Prophet ﷺ was asked as to who were the people meant by Auliya' Allah' in this verse? He said, ` those who love each other only for Allah - without having any worldly interest in between.' (Mazhari, quoted from Ibn Marduwayh). It is obvious that this condition can apply only to those who have been mentioned above.</p><p>At this stage, we have another question before us: What is the method of acquiring this degree of Wilayah (nearness to Allah)?</p><p>Respected commentator, Qadi Thana'ullah Panipati has said in Tafsir Mazhari: Individuals from the Muslim Ummah could acquire this degree of Wilayah only through the company of the Holy Prophet ﷺ . It is from here that the profound relationship with Allah, which was part of the blessed persona of the Holy Prophet ﷺ is partly passed on to the Auliya' of the Ummah, of course, depending on their ambition and capacity for whatever portion from it falls to their lot. Then, we know that this benefit of companionship was available to the Sahabah without anyone being in between. Therefore, the degree of their Wilayah was higher than that of all Auliya' and aqtab (plural of qutb, literally axis, meaning a man of Allah who stays at one place, as in Sufi orders). Later people derive this benefit through one or more intermediaries. The more the intermediaries, the more pro-nounced becomes the difference. Only those who are colored with the color of the word, deed and message of the Holy Prophet ﷺ and follow his Sunnah, in all love and obedience, can become such an intermediary. Going to them, frequenting their company with the added practice of listening to their good counsel, remaining obedient and remembering Allah abundantly - this is the blueprint of attaining the degree of Wilayah. It is made of three parts. One: Being in the company of a Waliyy of Allah. Two: Remaining obedient to his good counsel. Three: Remembering Allah abundantly (Dhikrullah) - with the condition that this abundance (and nature) of Dhikr must be in accordance with the masnun method. The reason is that Dhikr, when frequent and sincere, adds to the luster of the mirror of the heart and it becomes worthy of receiving reflections from the light of Wilayah. It appears in Hadith that everything has a method of furbishing it. Dhikrullah furbishes the heart. The same thing has been reported by al-Baihagi as based on a narration from Sayyidna Ibn ` Umar ؓ . (Mazhari)</p><p>Sayyidna ` Abdullah ibn Masud ؓ عنہما said that a person asked the Holy Prophet ﷺ ` what would you say about a person who loves someone spiritually noble but is unable to reach up to his level in terms of his own deeds?' He said: اَلمَرَء مَعَ مَن اَحَبَّ that is, ` everyone shall be with one he loves'. This tells us that the love and company of the Auliya' Allah is a source of acquiring Wilayah (nearness to Allah). Al-Baihaqi (in Shu'ab al-'Iman) has reported that the Holy Prophet ﷺ said to Sayyidna Razin ؓ tell you about a principle of Faith. With it you can attain success in Dunya. and Akhirah: Take to the company of ahl adh-Dhikr (people who remember Allah) as indispensable, and When you are alone, move your tongue with the Dhikr of Allah, as much as you can. Whoever you love, do it for Allah. Whoever you hate, do it for Allah. (Mazhari)</p><p>But, in order to be beneficial, this ` company' has to be of those who are, in themselves, the Waliyy of Allah and staunch followers of Sunnah. Those who do not observe and follow the Sunnah of the Holy Prophet ﷺ (and do not demonstrate by their word and deed that they are operating under it) are themselves deprived of the essential degree of Wilayah. It does not matter if many a contrahabitual wonders (kashf and karamat) issue forth from them. They will still be considered deprived. However, if someone is a Waliyy in terms of the stated attributes - even though, nothing of the sort has ever issued forth from him - he is a Waliyy of Allah. (Mazhari)</p><p>Now we come to the last point. What are the signs of the Auliya' Allah? How can they be identified? A Qudsi Hadith referred to in Tafsir Mazhari points out in this direction. Allah Ta` ala said: ` From among My servants, My Auliya' are those who are remembered when I am remembered and when they are remembered I am remembered.' According to a narration from Sayyidah Asma' bint Yazid reported in Ibn Majah, the Holy Prophet ﷺ gave the identity of Auliya' Allah by saying: الذین اذا رُؤُا ذُکِرَ اللہُ (those who, when one sees them, remind of Allah).</p><p>In short, there is someone by sitting in whose company one gets the taufiq of remembering Allah (Dhikr), and relief from worldly concerns, then, this is a sign of his being a Waliyy of Allah.</p><p>It has been said in Tafsir Mazhari: There is a prevailing assumption among masses that things like getting to know what is hidden (kashf), doing some extraordinary things (karamah) or claiming to be aware of what is al-Ghayb (Unseen) are signs of someone being among the Auliya' of Allah. This is nothing but error and self-deception. There are thousands of Auliya' who are not credited with anything like this, that could be termed as authentically proved while, in sharp contrast, reports of things otherwise hidden and unseen are accredited to those whose very basic 'Iman (belief) is not correct!</p>

CommentaryIn the verses cited above, particular merits, definition and identity of the Auliya' of Allah have been mentioned. Also given there is good news for them in the present world as well as in the Hereafter. The text says that they will have no apprehensions of facing some unpleasant or unforeseen happening, nor will they grieve over the non-fulfillment of some objective. These Auliya' of Allah (men of Allah) will be people who believed and remained pious, righteous and God fearing. They are most welcome in this world and in the next world both.We have to consider three things at this point:1. What is the meaning of Auliya' of Allah having no fear and grief?2. What is the definition of Auliya' of Allah? How does one identify them?3. What does the good news given to them in Dunya and Akhirah mean?First of all, the Auliya' of Allah have no fear or grief. This could possibly mean when they are admitted to their allocated place in Paradise, after having gone through the accounting of deeds in the Hereafter, they will stand delivered from fear and grief forever. They will have no apprehension of any pain or anxiety nor will they have to grieve for having lost something dear to them. Instead, the blessings of Paradise will be everlasting. Given this sense, there is no difficulty in rationalizing the subject of the verse. But, it does, however, raise a question. If this be the case, it registers no peculiarity of the Auliya' of Allah. In fact, all people of Paradise who stand delivered from Hell will be enjoying that very state of being. Yes, it can, then, be said that those who ultimately reach Paradise will all be known as the Auliya' of Allah invariably. No matter how different their deeds had been in the mortal world but, once they have entered Paradise, all of them will be counted among the Auliya' of Allah.But, many commentators say that freedom from fear and grief with which the Auliya' of Allah are blessed is common to the present world and the Hereafter both. The thing unique about the Auliya' of Allah is that they remain protected from fear and grief even in the present world, and that they will have no fear and grief in the Hereafter is something everyone knows. So, included therein are all people of Para-dise.Apart from that, in terms of relevant prevailing conditions, we have yet another difficulty on our hands. Observations in the world of our experience bear out that - not to mention the Auliya' of Allah - even the Prophets of Allah, may peace be on them, are not secure from fear and grief in this mortal world. In fact, their fear of and humbleness before Allah is far more pronounced as compared to others. It was said in the Qur'an: إِنَّمَا يَخْشَى اللَّـهَ مِنْ عِبَادِهِ الْعُلَمَاءُ (Among Our servants only those who have knowledge (really) fear Allah - 35:28). At another place, the emotional state of the righteous and the men of Allah has been de-scribed in the following words: وَالَّذِينَ هُم مِّنْ عَذَابِ رَ‌بِّهِم مُّشْفِقُونَ ﴿27﴾ إِنَّ عَذَابَ رَ‌بِّهِمْ غَيْرُ‌ مَأْمُونٍ ﴿28﴾ (And those who are fearful of the punishment of their Lord - indeed, the punishment of their Lord is not to be un-fearful of - 70:27) that is, no one can sit home comfortably in the knowledge that it is due to come.This is borne by facts as well as it appears in a Hadith of Shama'il al-Tirmidhi: ` The Holy Prophet ﷺ would more than often look concerned and pensive'. And he himself said, ` I fear Allah more than all of you.'There are countless events relating to Sayyidna Abu Bakr, Sayyidna ` Umar and the rest of the Sahabah ؓ ، the Tabi` in and the wide spectrum of the men of Allah which tell us how intensely they grieved and how genuinely they feared what would happen to them in the Hereafter.Therefore, ` Allamah 'Alusi has said in Ruh al-Ma'ani: That the Auliya' Allah are protected against fear and grief in the mortal world has to be seen in terms of what usually happens here. There are things worldly people generally fear or grieve about most of the time. They are chronically addicted to their mundane agenda of life. They have to have convenience, comfort, wealth and recognition. The slightest shortfall in any of these makes them nervous as if they were going to die without that. The fear of a minor discomfort or anxiety drives them crazy and they will go about finding ways and means to get rid of such irritants. The station of the Auliya', friends or men of Allah is way higher. In their sight, convenience, comfort, wealth and recognition one surrounds himself with in this transitory world are not worth their while that they go about acquiring these. Nor do they care much about the anxieties of the mundane and see no need to beef up their defenses against these. Their life style admits of nothing but the recognition of His greatness and love for Him. So overshadowed they are with the fear of Allah and their humbleness before Him that they just have no use for worldly sorrow and comfort or profit and loss.Now we can go to the matter of the definition of Auliya' Allah and the marks of their identification. The word: اولیاء (Auliya' ) is the plural form of: ولی (waliyy, commonly rendered as the simpler: wall, which bypasses the need to render the doubling of the y ā sound at the end shown by the addition of a or two, as purists would prefer to do). The word: ولی (waliyy) is used in the Arabic language in the dual sense of ` near' as well as ` friend' or someone held ` dear.' The common degree of nearness and love as related to Allah Ta` ala is such as would not leave any living entity, human or non-human, exempt from it. If this element of nearness were not there, nothing would have come into being in this universe. The real justification for the existence of this entire universe is that particular interrelationship which it has been al-lowed to have by Allah in His absolute majesty. Though, no one has understood the reality of this interrelationship, nor is it possible to do so, but that a non-definable interrelationship does exist is certain. However, this degree is not what is actually meant in the term: Auliya' Allah. In fact, there is yet another degree of friendship, love and nearness that is specific to particular servants of Allah Ta` ala. This is known as nearness in love. Those who are blessed with this nearness are called the Auliya' Allah. This has been succinctly articulated in a Qudsi Hadith where Allah Ta` ala says, ` My servant keeps earning My nearness through voluntary acts of worship (nafl ` ibadat) until I too turn to him in love and when I love him, I become his ear - whatever he hears, he hears through Me. I become his eye - whatever he sees, he sees through Me. I become his hands and feet - whatever he does, he does through Me.' In short, it means that virtually nothing issues forth from such a person against the pleasure of his Lord.The degrees of this unique Wilayah (station of nearness or friend-ship) are endless. Its highest degree is for the blessed prophets be-cause every prophet has to be, of necessity, a Waliyy of Allah. In this degree, the highest station belongs to the foremost among prophets, Sayyidna Muhammad al-Mustafa ﷺ . Then, the lowest degree of this Wilayah, in the terminology of the noble Sufis, is known as the degree of Fan-a' (self-elimination: I am nothing - He is everything). It makes the heart of man become so engrossed in the thought of Allah Ta` ala that it would not allow any love rooted in this world to overcome it. When such a person loves, he loves for the sake of Allah. When he hates, he hates for the sake of Allah. His own person plays no part in this love and hate cycle, the inevitable outcome of which is that he keeps busy in his quest for the pleasure of Allah Ta` ala both outwardly and inwardly. This style of living makes him avoid everything which is not liked in the sight of Allah Ta` ala. The sign of this state of existence is abundance of Dhikr and constancy in obedience - in other words, to remember Allah Ta` ala abundantly and profusely, and to obey His in-junctions always, and under all conditions and circumstances. When these two attributes are present in a person, he is called a Waliyy of Allah. Whoever does not have any one of the two is not included in that category. Then, whoever has both, there is no limit to his ranks, lower and higher. It is in terms of these degrees that the ranks of Auliya' Allah precede or succeed each other.On the authority of a narration from Sayyidna Abu Hurairah ؓ ، it has been reported in a IIadith that the Holy Prophet ﷺ was asked as to who were the people meant by Auliya' Allah' in this verse? He said, ` those who love each other only for Allah - without having any worldly interest in between.' (Mazhari, quoted from Ibn Marduwayh). It is obvious that this condition can apply only to those who have been mentioned above.At this stage, we have another question before us: What is the method of acquiring this degree of Wilayah (nearness to Allah)?Respected commentator, Qadi Thana'ullah Panipati has said in Tafsir Mazhari: Individuals from the Muslim Ummah could acquire this degree of Wilayah only through the company of the Holy Prophet ﷺ . It is from here that the profound relationship with Allah, which was part of the blessed persona of the Holy Prophet ﷺ is partly passed on to the Auliya' of the Ummah, of course, depending on their ambition and capacity for whatever portion from it falls to their lot. Then, we know that this benefit of companionship was available to the Sahabah without anyone being in between. Therefore, the degree of their Wilayah was higher than that of all Auliya' and aqtab (plural of qutb, literally axis, meaning a man of Allah who stays at one place, as in Sufi orders). Later people derive this benefit through one or more intermediaries. The more the intermediaries, the more pro-nounced becomes the difference. Only those who are colored with the color of the word, deed and message of the Holy Prophet ﷺ and follow his Sunnah, in all love and obedience, can become such an intermediary. Going to them, frequenting their company with the added practice of listening to their good counsel, remaining obedient and remembering Allah abundantly - this is the blueprint of attaining the degree of Wilayah. It is made of three parts. One: Being in the company of a Waliyy of Allah. Two: Remaining obedient to his good counsel. Three: Remembering Allah abundantly (Dhikrullah) - with the condition that this abundance (and nature) of Dhikr must be in accordance with the masnun method. The reason is that Dhikr, when frequent and sincere, adds to the luster of the mirror of the heart and it becomes worthy of receiving reflections from the light of Wilayah. It appears in Hadith that everything has a method of furbishing it. Dhikrullah furbishes the heart. The same thing has been reported by al-Baihagi as based on a narration from Sayyidna Ibn ` Umar ؓ . (Mazhari)Sayyidna ` Abdullah ibn Masud ؓ عنہما said that a person asked the Holy Prophet ﷺ ` what would you say about a person who loves someone spiritually noble but is unable to reach up to his level in terms of his own deeds?' He said: اَلمَرَء مَعَ مَن اَحَبَّ that is, ` everyone shall be with one he loves'. This tells us that the love and company of the Auliya' Allah is a source of acquiring Wilayah (nearness to Allah). Al-Baihaqi (in Shu'ab al-'Iman) has reported that the Holy Prophet ﷺ said to Sayyidna Razin ؓ tell you about a principle of Faith. With it you can attain success in Dunya. and Akhirah: Take to the company of ahl adh-Dhikr (people who remember Allah) as indispensable, and When you are alone, move your tongue with the Dhikr of Allah, as much as you can. Whoever you love, do it for Allah. Whoever you hate, do it for Allah. (Mazhari)But, in order to be beneficial, this ` company' has to be of those who are, in themselves, the Waliyy of Allah and staunch followers of Sunnah. Those who do not observe and follow the Sunnah of the Holy Prophet ﷺ (and do not demonstrate by their word and deed that they are operating under it) are themselves deprived of the essential degree of Wilayah. It does not matter if many a contrahabitual wonders (kashf and karamat) issue forth from them. They will still be considered deprived. However, if someone is a Waliyy in terms of the stated attributes - even though, nothing of the sort has ever issued forth from him - he is a Waliyy of Allah. (Mazhari)Now we come to the last point. What are the signs of the Auliya' Allah? How can they be identified? A Qudsi Hadith referred to in Tafsir Mazhari points out in this direction. Allah Ta` ala said: ` From among My servants, My Auliya' are those who are remembered when I am remembered and when they are remembered I am remembered.' According to a narration from Sayyidah Asma' bint Yazid reported in Ibn Majah, the Holy Prophet ﷺ gave the identity of Auliya' Allah by saying: الذین اذا رُؤُا ذُکِرَ اللہُ (those who, when one sees them, remind of Allah).In short, there is someone by sitting in whose company one gets the taufiq of remembering Allah (Dhikr), and relief from worldly concerns, then, this is a sign of his being a Waliyy of Allah.It has been said in Tafsir Mazhari: There is a prevailing assumption among masses that things like getting to know what is hidden (kashf), doing some extraordinary things (karamah) or claiming to be aware of what is al-Ghayb (Unseen) are signs of someone being among the Auliya' of Allah. This is nothing but error and self-deception. There are thousands of Auliya' who are not credited with anything like this, that could be termed as authentically proved while, in sharp contrast, reports of things otherwise hidden and unseen are accredited to those whose very basic 'Iman (belief) is not correct!

<h2 class="title">Identifying the Awliya' of Allah</h2><p>Allah tells us that His Awliya' (friends and allies) are those who believe and have Taqwa of Allah as He defined them. Every pious, God-fearing person is a friend of Allah, therefore, </p><div class="text_uthmani arabic">لاَ خَوْفٌ عَلَيْهِمْ</div><p>(no fear shall come upon them) from the future horrors they will face in the Hereafter. </p><div class="text_uthmani arabic">وَلاَ هُمْ يَحْزَنُونَ</div><p>(nor shall they grieve.) over anything left behind in this world. Ibn Jarir recorded that Abu Hurayrah said that Allah's Messenger said: </p><div class="text_uthmani arabic">«إِنَّ مِنْ عِبَادِ اللهِ عِبَادًا يَغْبِطُهُمُ الْأَنْبِيَاءُ وَالشُّهَدَاء»</div><p>(Among the servants of Allah there will be those whom the Prophets and the martyrs will consider fortunate). It was said: "Who are these, O Messenger of Allah, so we may love them" He said: </p><div class="text_uthmani arabic">«هُمْ قَوْمٌ تَحَابُّوا فِي اللهِ مِنْ غَيْرِ أَمْوَالٍ وَلَا أَنْسَابٍ، وُجُوهُهُمْ نُورٌ عَلَى مَنَابِرَ مِنْ نُورٍ، لَا يَخَافُون إِذَا خَافَ النَّاسُ، وَلَا يَحْزَنُونَ إِذَا حَزِنَ النَّاس»</div><p>(These are people who loved one another for the sake of Allah without any other interest like money or kinship. Their faces will be light, upon platforms of light. They shall have no fear (on that Day) when fear shall come upon people. Nor shall they grieve when others grieve.) Then he recited: </p><div class="text_uthmani arabic">أَلا إِنَّ أَوْلِيَآءَ اللَّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ </div><p>(Behold!! Verily, the Awliya' (friends and allies) of Allah, no fear shall come upon them nor shall they grieve.) </p><h2 class="title">The True Dream is a Form of Good News</h2><p>Ibn Jarir narrated from `Ubadah bin As-Samit that he recited to Allah's Messenger : </p><div class="text_uthmani arabic">لَهُمُ الْبُشْرَى فِي الْحَيوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ</div><p>(For them is good news, in the life of the present world, and in the Hereafter.) and said, "We know the good news of the Hereafter, it is Paradise. But what is the good news in this world" He said: </p><div class="text_uthmani arabic">«الرُّؤْيَا الصَّالِحَةُ يَرَاهَا الْعَبْدُ أَوْ تُرَى لَهُ. وَهِيَ جُزْءٌ مِنْ أَرْبَعَةٍ وَأَرْبَعِينَ جُزْءًا أَوْ سَبْعِينَ جُزْءًا مِنَ النُّبُوَّة»</div><p>(It is the good dream that a servant may see or it is seen about him. This dream is one part from forty-four or seventy parts of Prophethood.) Imam Ahmad recorded that Abu Dharr said, "O Messenger of Allah! What about a man who does deeds that the people commend him for" Allah's Messenger said, </p><div class="text_uthmani arabic">«تِلْكَ عَاجِلُ بُشْرَى الْمُؤْمِن»</div><p>(That is the good news that has been expedited for the believer.) Imam Ahmad recorded that `Abdullah bin `Amr said that Allah's Messenger said: </p><div class="text_uthmani arabic">لَهُمُ الْبُشْرَى فِي الْحَيوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ</div><p>(For them is good news, in the life of the present world) Then he said, </p><div class="text_uthmani arabic">«الرُّؤْيَا الصَّالِحَةُ يُبَشَّرُهَا الْمُؤْمِنُ، جُزْءٌ مِنْ تِسْعَةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ، فَمَنْ رَأَى ذَلِكَ فَلْيُخْبِرْ بِهَا،وَمَنْ رَأَى سِوَى ذَلِكَ فَإِنَّمَا هُوَ مِنَ الشَّيْطَانِ لِيُحْزِنَهُ، فَلْيَنْفُثْ عَنْ يَسَارِهِ ثَلَاثًا، وَلْيُكَبِّرْ، وَلَا يُخْبِرْ بِهَا أَحَدًا»</div><p>(The good dream that comes as a good news for the believer is a part of forty-nine parts of prophethood. So if anyone of you has a good dream, he should narrate it to others. But if he has a dream that he dislikes, then it is from Shaytan to make him sad. He should blow to his left three times, and say : "Allahu Akbar," and should not mention it to anyone.") And it was also said, "The good news here is the glad tidings the angels bring to the believer at the time of death. They bring him the good news of Paradise and forgiveness." Similarly, Allah said: </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ </div><p>(Verily, those who say: "Our Lord is Allah (alone)," and then they stand straight and firm, on them the angels will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from (Allah), the Oft-Forgiving, Most Merciful.") (41:30-32) In the Hadith narrated by Al-Bara', the Prophet said: </p><div class="text_uthmani arabic">إِنَّ الْمُؤْمِنَ إِذَا حَضَرَهُ الْمُوتُ جَاءَهُ مَلَائِكَةٌ بِيضُ الْوُجُوهِ بِيضُ الثِّيَابِ فَقَالُوا:اخْرُجِي أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ إِلَى رُوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَانَ، فَتَخْرُجُ مِنْ فَمِهِ كَمَا تَسِيلُ الْقَطْرَةُ مِنْ فَمِ السِّقَاء»</div><p>(When death approaches the believer, angels with white faces and white clothes come to him and say: "O good soul! Come out to comfort and provision and a Lord who is not angry." The soul then comes out of his mouth like a drop of water pouring out of a water skin.) Their good news in the Hereafter is as Allah said: </p><div class="text_uthmani arabic">لاَ يَحْزُنُهُمُ الْفَزَعُ الاٌّكْبَرُ وَتَتَلَقَّـهُمُ الْمَلَـئِكَةُ هَـذَا يَوْمُكُمُ الَّذِى كُنتُمْ تُوعَدُونَ </div><p>(The greatest terror (on the Day of Resurrection) will not grieve them, and the angels will meet them, (with the greeting:) "This is your Day which you were promised.") (21:103), and, </p><div class="text_uthmani arabic">يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ يَسْعَى نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَا ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ </div><p>(On the Day you shall see the believing men and the believing women -- their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise), to dwell therein forever! Truly, this is the great success!)(57:12) Allah then said: </p><div class="text_uthmani arabic">لاَ تَبْدِيلَ لِكَلِمَاتِ اللَّهِ</div><p>(No change can there be in the Words of Allah.) meaning, this promise doesn't change or breach or fall short. It is decreed and firm, and going to happen undoubtedly. </p><div class="text_uthmani arabic">ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ</div><p>(This is indeed the supreme success.) </p>

Identifying the Awliya' of AllahAllah tells us that His Awliya' (friends and allies) are those who believe and have Taqwa of Allah as He defined them. Every pious, God-fearing person is a friend of Allah, therefore, لاَ خَوْفٌ عَلَيْهِمْ(no fear shall come upon them) from the future horrors they will face in the Hereafter. وَلاَ هُمْ يَحْزَنُونَ(nor shall they grieve.) over anything left behind in this world. Ibn Jarir recorded that Abu Hurayrah said that Allah's Messenger said: «إِنَّ مِنْ عِبَادِ اللهِ عِبَادًا يَغْبِطُهُمُ الْأَنْبِيَاءُ وَالشُّهَدَاء»(Among the servants of Allah there will be those whom the Prophets and the martyrs will consider fortunate). It was said: "Who are these, O Messenger of Allah, so we may love them" He said: «هُمْ قَوْمٌ تَحَابُّوا فِي اللهِ مِنْ غَيْرِ أَمْوَالٍ وَلَا أَنْسَابٍ، وُجُوهُهُمْ نُورٌ عَلَى مَنَابِرَ مِنْ نُورٍ، لَا يَخَافُون إِذَا خَافَ النَّاسُ، وَلَا يَحْزَنُونَ إِذَا حَزِنَ النَّاس»(These are people who loved one another for the sake of Allah without any other interest like money or kinship. Their faces will be light, upon platforms of light. They shall have no fear (on that Day) when fear shall come upon people. Nor shall they grieve when others grieve.) Then he recited: أَلا إِنَّ أَوْلِيَآءَ اللَّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ (Behold!! Verily, the Awliya' (friends and allies) of Allah, no fear shall come upon them nor shall they grieve.) The True Dream is a Form of Good NewsIbn Jarir narrated from `Ubadah bin As-Samit that he recited to Allah's Messenger : لَهُمُ الْبُشْرَى فِي الْحَيوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ(For them is good news, in the life of the present world, and in the Hereafter.) and said, "We know the good news of the Hereafter, it is Paradise. But what is the good news in this world" He said: «الرُّؤْيَا الصَّالِحَةُ يَرَاهَا الْعَبْدُ أَوْ تُرَى لَهُ. وَهِيَ جُزْءٌ مِنْ أَرْبَعَةٍ وَأَرْبَعِينَ جُزْءًا أَوْ سَبْعِينَ جُزْءًا مِنَ النُّبُوَّة»(It is the good dream that a servant may see or it is seen about him. This dream is one part from forty-four or seventy parts of Prophethood.) Imam Ahmad recorded that Abu Dharr said, "O Messenger of Allah! What about a man who does deeds that the people commend him for" Allah's Messenger said, «تِلْكَ عَاجِلُ بُشْرَى الْمُؤْمِن»(That is the good news that has been expedited for the believer.) Imam Ahmad recorded that `Abdullah bin `Amr said that Allah's Messenger said: لَهُمُ الْبُشْرَى فِي الْحَيوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ(For them is good news, in the life of the present world) Then he said, «الرُّؤْيَا الصَّالِحَةُ يُبَشَّرُهَا الْمُؤْمِنُ، جُزْءٌ مِنْ تِسْعَةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ، فَمَنْ رَأَى ذَلِكَ فَلْيُخْبِرْ بِهَا،وَمَنْ رَأَى سِوَى ذَلِكَ فَإِنَّمَا هُوَ مِنَ الشَّيْطَانِ لِيُحْزِنَهُ، فَلْيَنْفُثْ عَنْ يَسَارِهِ ثَلَاثًا، وَلْيُكَبِّرْ، وَلَا يُخْبِرْ بِهَا أَحَدًا»(The good dream that comes as a good news for the believer is a part of forty-nine parts of prophethood. So if anyone of you has a good dream, he should narrate it to others. But if he has a dream that he dislikes, then it is from Shaytan to make him sad. He should blow to his left three times, and say : "Allahu Akbar," and should not mention it to anyone.") And it was also said, "The good news here is the glad tidings the angels bring to the believer at the time of death. They bring him the good news of Paradise and forgiveness." Similarly, Allah said: إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah (alone)," and then they stand straight and firm, on them the angels will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from (Allah), the Oft-Forgiving, Most Merciful.") (41:30-32) In the Hadith narrated by Al-Bara', the Prophet said: إِنَّ الْمُؤْمِنَ إِذَا حَضَرَهُ الْمُوتُ جَاءَهُ مَلَائِكَةٌ بِيضُ الْوُجُوهِ بِيضُ الثِّيَابِ فَقَالُوا:اخْرُجِي أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ إِلَى رُوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَانَ، فَتَخْرُجُ مِنْ فَمِهِ كَمَا تَسِيلُ الْقَطْرَةُ مِنْ فَمِ السِّقَاء»(When death approaches the believer, angels with white faces and white clothes come to him and say: "O good soul! Come out to comfort and provision and a Lord who is not angry." The soul then comes out of his mouth like a drop of water pouring out of a water skin.) Their good news in the Hereafter is as Allah said: لاَ يَحْزُنُهُمُ الْفَزَعُ الاٌّكْبَرُ وَتَتَلَقَّـهُمُ الْمَلَـئِكَةُ هَـذَا يَوْمُكُمُ الَّذِى كُنتُمْ تُوعَدُونَ (The greatest terror (on the Day of Resurrection) will not grieve them, and the angels will meet them, (with the greeting:) "This is your Day which you were promised.") (21:103), and, يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ يَسْعَى نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَا ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ (On the Day you shall see the believing men and the believing women -- their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise), to dwell therein forever! Truly, this is the great success!)(57:12) Allah then said: لاَ تَبْدِيلَ لِكَلِمَاتِ اللَّهِ(No change can there be in the Words of Allah.) meaning, this promise doesn't change or breach or fall short. It is decreed and firm, and going to happen undoubtedly. ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ(This is indeed the supreme success.)

Those who believe and obey God,

Those who have accepted faith and practice piety.

Those who believe, and are godfearing --

they who have attained to faith and have always been conscious of Him.

They who believed and have been fearing God;

Those who believed (in the Oneness of Allah - Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds).

Those who believe and are aware.

the ones who believe and are God-fearing.

Those who believed, and have Taqwa.

Those who believe and keep their duty (to Allah).

—those who have faith and are Godwary.

Those who believe and are cautious

Those who believed and were fearing Allah

Those who have faith and fear God

Those who believe and guarded (against evil):

Alla<u>th</u>eena <u>a</u>manoo wak<u>a</u>noo yattaqoon<b>a</b>

For those who believe and are mindful of God,

Those who believe and (constantly) guard against evil;-

10

ٱلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ

The friends of Allah are those who possess the qualities of having faith in Allah and following His Messenger; they are mindful of Allah by fulfilling His instructions and avoiding His prohibitions.

The friends of Allah are those who possess the qualities of having faith in Allah and following His Messenger; they are mindful of Allah by fulfilling His instructions and avoiding His prohibitions.

For them is good news in the life of the world and in the life to come. There is no changing the words of God. That will be the great triumph.

There are good tidings for them in the life of this world and in the Hereafter; the Words of Allah cannot change; this is the supreme success.

for them is good tidings in the present life and in the world to come. There is no changing the words of God; that is the mighty triumph.

For them there is the glad tiding [of happiness] in the life of this world and in the life to come; [and since] nothing could ever alter [the outcome of] God's promises, this, this is the triumph supreme!

Unto them is glad tidings in the life of the world and in the Hereafter. No changing is there in the words of Allah. That! it is the mighty achievement.

For them are glad tidings, in the life of the present world (i.e. righteous dream seen by the person himself or shown to others), and in the Hereafter. No change can there be in the Words of Allah, this is indeed the supreme success.

For them is good news in this life, and in the Hereafter. There is no alteration to the words of God. That is the supreme triumph.

For them are glad tidings in this world and in the Hereafter. The words of Allah shall not change. That is the supreme triumph.

For them is good news, in the life of the present world, and in the Hereafter. No change can there be in the Words of Allah. This is indeed the supreme success.

Theirs are good tidings in the life of the world and in the Hereafter - There is no changing the Words of Allah - that is the Supreme Triumph.

For them is good news in the life of this world and in the Hereafter. (There is no altering the words of Allah.) That is the great success.

there is for them glad tidings in this present life and in the Everlasting Life. The Word of Allah is unchanging, that is the mighty triumph.

For them are good tidings in the worldly life and in the Hereafter. No change is there in the words of Allah. That is what is the great attainment.

will receive glad news both in this life and in the life hereafter. The words of God do not change. This alone is the supreme triumph

They shall have good news in this world's life and in the hereafter; there is no changing the words of Allah; that is the mighty achievement.

Lahumu albushr<u>a</u> fee al<u>h</u>ay<u>a</u>ti a<b>l</b>dduny<u>a</u> wafee al<u>a</u>khirati l<u>a</u> tabdeela likalim<u>a</u>ti All<u>a</u>hi <u>tha</u>lika huwa alfawzu alAAa<i><u>th</u></i>eem<b>u</b>

there is good news in this life and in the Hereafter: the Word of God shall never change. That is the supreme triumph.

For them are glad tidings, in the life of the present and in the Hereafter; no change can there be in the words of Allah. This is indeed the supreme felicity.

10

لَهُمُ ٱلْبُشْرَىٰ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْءَاخِرَةِ لَا تَبْدِيلَ لِكَلِمَٰتِ ٱللَّهِ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ

There is good news for these friends of Allah from their Lord, which will make them happy in the life of this world by means of good dreams and praise from people. They will also receive good news from the angels when they take away their souls. Allah’s promise will never be broken. That reward is the great success because it entails the fulfilment of their desires and salvation from what they fear.

There is good news for these friends of Allah from their Lord, which will make them happy in the life of this world by means of good dreams and praise from people. They will also receive good news from the angels when they take away their souls. Allah’s promise will never be broken. That reward is the great success because it entails the fulfilment of their desires and salvation from what they fear.

<p>It was said in the last verse (64) that, for the friends of Allah, there is the good news in the worldly life and in the Hereafter. As for the good news of the Hereafter, it will come at the time of death when the spirit of the deceased will be taken to Allah. At that time, he will hear the good news of Paradise being for him. Then, on the day of Qiyamah, when he rises from his grave, he will receive the good news of being welcome to Paradise. This is similar to what al-Tabarani has reported from Sayyidna Ibn ` Umar ؓ narrates that the Holy Prophet ﷺ said: ` People who recite: لا إلہ إلا اللہ (la ilaha illallah: There is no god but Allah) will not experience any fright at the time of death, nor inside the grave, nor at the time they rise from it. This is as if my eyes are seeing the scenario of that time when these people will, shaking the dust off, rise from their graves, saying: الْحَمْدُ لِلَّـهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ (Praised is Allah who has removed from us [ all ] grief - 35:34) '</p><p>As for the good news in this world, the Holy Prophet ﷺ said, `(they are) the true dreams one sees himself or are seen by someone else with him in it and, in which, there is good news for them. (Reported by al-Bukhri from Sayyidna Abu Hurairah ؓ .</p><p>Another basharah (good news) of this world unfolds in the form that Muslims at large love someone and take him to be good without any personal motive or interest. About it, the Holy Prophet ﷺ said: تِلکَ عَاجِلُ بشرَی المؤمِن that is, ` being taken as good and praiseworthy is, for a true Muslim, good news in ready cash.' (Muslim and al-Baghawi)</p>

It was said in the last verse (64) that, for the friends of Allah, there is the good news in the worldly life and in the Hereafter. As for the good news of the Hereafter, it will come at the time of death when the spirit of the deceased will be taken to Allah. At that time, he will hear the good news of Paradise being for him. Then, on the day of Qiyamah, when he rises from his grave, he will receive the good news of being welcome to Paradise. This is similar to what al-Tabarani has reported from Sayyidna Ibn ` Umar ؓ narrates that the Holy Prophet ﷺ said: ` People who recite: لا إلہ إلا اللہ (la ilaha illallah: There is no god but Allah) will not experience any fright at the time of death, nor inside the grave, nor at the time they rise from it. This is as if my eyes are seeing the scenario of that time when these people will, shaking the dust off, rise from their graves, saying: الْحَمْدُ لِلَّـهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ (Praised is Allah who has removed from us [ all ] grief - 35:34) 'As for the good news in this world, the Holy Prophet ﷺ said, `(they are) the true dreams one sees himself or are seen by someone else with him in it and, in which, there is good news for them. (Reported by al-Bukhri from Sayyidna Abu Hurairah ؓ .Another basharah (good news) of this world unfolds in the form that Muslims at large love someone and take him to be good without any personal motive or interest. About it, the Holy Prophet ﷺ said: تِلکَ عَاجِلُ بشرَی المؤمِن that is, ` being taken as good and praiseworthy is, for a true Muslim, good news in ready cash.' (Muslim and al-Baghawi)

You should not be grieved by what they say. All glory is wholly for God: He is the one who hears and knows everything.

And do not grieve at their speech (O dear Prophet Mohammed – peace and blessings be upon him); indeed all honour is for Allah and He is the All Hearing, the All Knowing.

And do not let their saying grieve thee; the glory belongs altogether to God; He is the All-hearing, the All-knowing.

And be not grieved by the sayings of those [who deny the truth]. Behold, all might and glory belong to God alone: He alone is all-hearing, all-knowing.

And let not their saying grieve thee. Verily honour is Allah's wholly. He is the Hearer, the Knower.

And let not their speech grieve you (O Muhammad SAW), for all power and honour belong to Allah. He is the All-Hearer, the All-Knower.

And let not their sayings dishearten you. All power is God’s. He is the Hearer, the Knower.

(O Prophet!) Let not the utterances of the opponents distress you. Indeed all honour is Allah's. He is All-Hearing, All-Knowing.

Do not grieve over their speech, for all power and honor belong to Allah. He is the All-Hearer, the All-Knower.

And let not their speech grieve thee (O Muhammad). Lo! power belongeth wholly to Allah. He is the Hearer, the Knower.

Do not grieve at their remarks; indeed all might belongs to Allah; He is the All-hearing, the All-knowing.

Do not let their speech grieve you. All might belongs to Allah. He is the Hearing, the Knowing.

And let not their speech grieve you. Indeed, honor [due to power] belongs to Allah entirely. He is the Hearing, the Knowing.

(Muhammad), let not their words disappoint you; all dignity belongs to God. He is All-hearing and All-knowing.

And let not their speech grieve you; surely might is wholly Allah's; He is the Hearing, the Knowing.

Wal<u>a</u> ya<u>h</u>zunka qawluhum inna alAAizzata lill<u>a</u>hi jameeAAan huwa a<b>l</b>ssameeAAu alAAaleem<b>u</b>

Do not let their words grieve you. Surely, all might and glory belongs to God alone; He is the all-hearing, the all-knowing.

Let not their speech grieve thee: for all power and honour belong to Allah: It is He Who heareth and knoweth (all things).

10

وَلَا يَحْزُنكَ قَوْلُهُمْ إِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

Do not grieve, O Messenger, over what these people say in an attempt to insult or attack your religion. All power and dominion belongs to Allah. Nothing is outside His ability. He is the One Who hears their statements and knows their actions, and He will repay them for that.

Do not grieve, O Messenger, over what these people say in an attempt to insult or attack your religion. All power and dominion belongs to Allah. Nothing is outside His ability. He is the One Who hears their statements and knows their actions, and He will repay them for that.

<h2 class="title">All Might and Honor is for Allah -- He Alone has Full Authority within the Universe</h2><p>Allah said to His Messenger , </p><div class="text_uthmani arabic">وَلاَ يَحْزُنكَ</div><p>(Do not greive) because of the remarks of these idolators, and depend on Allah and ask for His help. Put your trust in Him. </p><div class="text_uthmani arabic">إِنَّ الْعِزَّةَجَمِيعاً</div><p>(For all power and honor belong to Allah.) All might and honor belong to Him, His Messenger and the believers. </p><div class="text_uthmani arabic">هُوَ السَّمِيعُ الْعَلِيمُ</div><p>(He is the All-Hearer, the All-Knower.) He hears the utterances of His servants and knows their affairs. Allah then stated that to Him is the dominion of the heavens and earth. But the idolators worship idols, that own nothing and can neither harm nor benefit anyone. They have no evidence to base their worship on them. They only follow their own conjecture, lies, and ultimately - falsehood. Allah then informed us that He is the One Who made the night for His servants to rest therein from weariness and exhaustion. </p><div class="text_uthmani arabic">وَالنَّهَـارَ مُبْصِـراً</div><p>(And the day to make things visible (to you).) bright and clear for them to seek livelihood and to travel to fulfill their needs. </p><div class="text_uthmani arabic">إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَسْمَعُونَ</div><p>(Verily, in this are Ayat for a people who listen.) Those who hear these proofs and take a lesson from them. These Ayat can lead them to realize the greatness of their Creator and Sustainer. </p>

All Might and Honor is for Allah -- He Alone has Full Authority within the UniverseAllah said to His Messenger , وَلاَ يَحْزُنكَ(Do not greive) because of the remarks of these idolators, and depend on Allah and ask for His help. Put your trust in Him. إِنَّ الْعِزَّةَجَمِيعاً(For all power and honor belong to Allah.) All might and honor belong to Him, His Messenger and the believers. هُوَ السَّمِيعُ الْعَلِيمُ(He is the All-Hearer, the All-Knower.) He hears the utterances of His servants and knows their affairs. Allah then stated that to Him is the dominion of the heavens and earth. But the idolators worship idols, that own nothing and can neither harm nor benefit anyone. They have no evidence to base their worship on them. They only follow their own conjecture, lies, and ultimately - falsehood. Allah then informed us that He is the One Who made the night for His servants to rest therein from weariness and exhaustion. وَالنَّهَـارَ مُبْصِـراً(And the day to make things visible (to you).) bright and clear for them to seek livelihood and to travel to fulfill their needs. إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَسْمَعُونَ(Verily, in this are Ayat for a people who listen.) Those who hear these proofs and take a lesson from them. These Ayat can lead them to realize the greatness of their Creator and Sustainer.

Remember, whosoever is in the heavens and the earth belongs to God. Those who call on others they associate with God, follow nothing but conjecture, and only guess.

Indeed all those in the heavens and all those in the earth are in Allah’s control; and what do those who pray to the partners instead of Allah, follow? They do not follow anything except assumption, and they only make guesses.

Why, surely to God belongs everyone that is in the heavens and in the earth; they follow, who call upon associates, apart from God -- they follow nothing but surmise, merely conjecturing.

OH, VERILY, unto God belongs whoever is in the heavens and whoever is on earth: hence, what is it that they follow-those who invoke, beside God. beings to whom they ascribe a share in His divinity? They follow but the conjectures [of others], and themselves do nothing but guess -

Lo! verily Allah's is whosoever is in the heavens and whosoever is on the earth. And what is it that they who call unto associate-gods beside Allah follow They follow but an opinion, and they are but conjecturing.

No doubt! Verily, to Allah belongs whosoever is in the heavens and whosoever is in the earth. And those who worship and invoke others besides Allah, in fact they follow not the (Allah's so-called) partners, they follow only a conjecture and they only invent lies.

Certainly, to God belongs everyone in the heavens and everyone on earth. Those who invoke other than God do not follow partners; they follow only assumptions, and they only guess.

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.

Behold! Verily, to Allah belongs whosoever is in the heavens and whosoever is in the earth. And those who worship and invoke others besides Allah, in fact they follow not the partners, they follow only a conjecture and they do nothing but lie.

Lo! is it not unto Allah that belongeth whosoever is in the heavens and whosoever is in the earth? Those who follow aught instead of Allah follow not (His) partners. They follow only a conjecture, and they do but guess.

Look! To Allah indeed belongs whoever is in the heavens and whoever is on the earth. What do they pursue who invoke partners besides Allah? They merely follow conjectures and they just make surmises.

Attention: Indeed to Allah belongs everyone that is in the heavens and in the earth. Those who call upon associates, other than Allah, follow nothing but assumptions, (they are) only lying.

Unquestionably, to Allah belongs whoever is in the heavens and whoever is on the earth. And those who invoke other than Allah do not [actually] follow [His] "partners." They follow not except assumption, and they are not but falsifying

Does not all that is in the heavens and the earth belong to God? (The unbelievers) who worship the idols instead of God follow only conjecture. What they preach are mere lies.

Now, surely, whatever is in the heavens and whatever is in the earth is Allah's; and they do not (really) follow any associates, who call on others besides Allah; they do not follow (anything) but conjectures, and they only lie.

Al<u>a</u> inna lill<u>a</u>hi man fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti waman fee alar<u>d</u>i wam<u>a</u> yattabiAAu alla<u>th</u>eena yadAAoona min dooni All<u>a</u>hi shurak<u>a</u>a in yattabiAAoona ill<u>a</u> a<b>l</b><i><u>thth</u></i>anna wain hum ill<u>a</u> yakhru<u>s</u>oon<b>a</b>

Surely, all who are in the heavens and on the earth belong to Him. What do those follow, who appeal to associates instead of to God? They merely follow conjecture and they are only guessing.

Behold! verily to Allah belong all creatures, in the heavens and on earth. What do they follow who worship as His "partners" other than Allah? They follow nothing but fancy, and they do nothing but lie.

10

أَلَآ إِنَّ لِلَّهِ مَن فِى ٱلسَّمَٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَمَا يَتَّبِعُ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ شُرَكَآءَ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ

The control of whoever is in the heavens and earth is only Allah’s. What is it that the idolaters who worship partners besides Allah are following? In reality, they are only following doubt and they are only lying when they attribute partners to Allah. Allah is far above their statements.

The control of whoever is in the heavens and earth is only Allah’s. What is it that the idolaters who worship partners besides Allah are following? In reality, they are only following doubt and they are only lying when they attribute partners to Allah. Allah is far above their statements.

It is He who made the night for you to rest, and made the day enlightening. Indeed there are signs in this for those who listen.

It is He Who created the night for you so that you may gain rest in it and the day giving sight; indeed in this are signs for the people who heed.

It is He who made for you the night to repose in it, and the day, to see; surely in that are signs for a people who have ears.

[whereas] it is He who has made the night for you, so that you might have rest therein, and the day, to make [you] see in this, behold, there are messages indeed for people who [are willing to] listen.

He it is who hath appointed for you the night that ye may repose therein and the day enlightening. Verily in that are signs for a people who listen.

He it is Who has appointed for you the night that you may rest therein, and the day to make things visible (to you). Verily, in this are Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) for a people who listen (i.e. those who think deeply).

It is He who made the night for your rest, and the daylight for visibility. Surely in that are signs for people who listen.

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).

He it is Who has appointed for you the night that you may rest therein, and the day to make things visible (to you). Verily, in this are Ayat for a people who listen (those who think deeply).

He it is Who hath appointed for you the night that ye should rest therein and the day giving sight. Lo! herein verily are portents for a folk that heed.

It is He who made the night for you, that you may rest in it, and the day to provide visibility. There are indeed signs in that for people who listen.

He it is who has made the night for your rest and the day to see. Surely, in this there are signs for people who listen.

It is He who made for you the night to rest therein and the day, giving sight. Indeed in that are signs for a people who listen.

It is God who has made the night for you to rest and has filled the day with light (as a means of visibility). In this there is evidence (of the existence of God) for the people who hear.

He it is Who made for you the night that you might rest in it, and the day giving light; most surely there are signs in it for a people who would hear.

Huwa alla<u>th</u>ee jaAAala lakumu allayla litaskunoo feehi wa<b>al</b>nnah<u>a</u>ra mub<u>s</u>iran inna fee <u>tha</u>lika la<u>a</u>y<u>a</u>tin liqawmin yasmaAAoon<b>a</b>

It is He who has made the night dark for you so that you may rest in it, and the day a source of light. Surely, there are signs in this for a people who listen.

He it is That hath made you the night that ye may rest therein, and the day to make things visible (to you). Verily in this are signs for those who listen (to His Message).

10

هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِتَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَسْمَعُونَ

It is He alone Who has made the night for you, O people, to take rest from tiredness. He has made the day bright for you to work and earn your livelihood. In that there are clear evidence for a people who listen with a view to being mindful and accepting.

It is He alone Who has made the night for you, O people, to take rest from tiredness. He has made the day bright for you to work and earn your livelihood. In that there are clear evidence for a people who listen with a view to being mindful and accepting.

They say: "God has begotten a son." Immaculate is He and self-sufficient." Whatsoever is in the heavens and the earth belongs to Him. You have no proof for this (assertion): Why do you say things of God you do not know?

They said, “Allah has created a son for Himself”- Purity is to Him! He is the Perfect (Unwanting, free of needs); to Him only belongs all whatever is in the heavens and all whatever is in the earth; “You do not have any proof of this; do you say a thing concerning Allah which you do not know?”

They say, 'God has taken to Him a son. Glory be to Him! He is All-sufficient; to Him belongs all that is in the heavens and in the earth; you have no authority for this. What, do you say concerning God that you know not?

[And yet] they assert, "God has taken unto Himself a son!" Limitless is He in His glory! Self-sufficient is He: unto Him belongs all that is in the heavens and all that is on earth! No evidence whatever have you for this [assertion]! Would you ascribe unto God something which you cannot know?

They say: God hath taken a son. Hallowed be He-He, the selfesufficient! His is whatsoever is in the heavens and whatsoever is in the earth. No warranty is there with you for this. Ascribe ye falsely unto Allah that which ye know not?

They (Jews, Christians and pagans) say: "Allah has begotten a son (children)." Glory be to Him! He is Rich (Free of all wants). His is all that is in the heavens and all that is in the earth. No warrant you have for this. Do you say against Allah what you know not.

And they said, “God has taken a son.” Be He glorified. He is the Self-Sufficient. His is everything in the heavens and everything on earth. Do you have any proof for this? Or are you saying about God what you do not know?

They say: 'Allah has taken a son. Glory be to Him. He is self-sufficient! His is all that is in the heavens and all that is in the earth. Have you any authority to support (that Allah has taken a son)? Do you ascribe to Allah something of which you have no knowledge?

They say: "Allah has begotten a son." Glory is to Him! He is Rich (free of all needs). His is all that is in the heavens and all that is in the earth. No warrant have you for this. Do you say against Allah what you know not.

They say: Allah hath taken (unto Him) a son - Glorified be He! He hath no needs! His is all that is in the heavens and all that is in the earth. Ye have no warrant for this. Tell ye concerning Allah that which ye know not?

They say, ‘Allah has taken a son!’ Immaculate is He! He is the All-sufficient. To Him belongs whatever is in the heavens and whatever is in the earth. You have no authority for this [statement]. Do you attribute to Allah what you do not know?

They say: 'Allah has taken a son' Exaltations be to Him (Allah)! Rich is He. To Him belongs all that is in the heavens and the earth you have no authority for this! What, do you say of Allah what you do not know?

They have said, "Allah has taken a son." Exalted is He; He is the [one] Free of need. To Him belongs whatever is in the heavens and whatever is in the earth. You have no authority for this [claim]. Do you say about Allah that which you do not know?

Some people have said that God has begotten a son. God is too Glorious to have a son! God is Self-sufficient and to Him belongs all that is in the heavens and the earth. In this, you (people) have no authority. Do you ascribe to God things of which you have no knowledge?

They say: Allah has taken a son (to Himself)! Glory be to Him: He is the Self-sufficient: His is what is in the heavens and what is in the earth; you have no authority for this; do you say against Allah what you do not know?

Q<u>a</u>loo ittakha<u>th</u>a All<u>a</u>hu waladan sub<u>ha</u>nahu huwa alghaniyyu lahu m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wam<u>a</u> fee alar<u>d</u>i in AAindakum min sul<u>ta</u>nin bih<u>atha</u> ataqooloona AAal<u>a</u> All<u>a</u>hi m<u>a</u> l<u>a</u> taAAlamoon<b>a</b>

They say, "God has begotten a son." Glory be to Him. He is the Self-Sufficient One; everything in the heavens and on the earth belongs to Him. Do you have any authority for this? Would you ascribe to God something which you do not know?

They say: "Allah hath begotten a son!" - Glory be to Him! He is self-sufficient! His are all things in the heavens and on earth! No warrant have ye for this! say ye about Allah what ye know not?

10

قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًا سُبْحَٰنَهُۥ هُوَ ٱلْغَنِىُّ لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ إِنْ عِندَكُم مِّن سُلْطَٰنٍۭ بِهَٰذَآ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ

Some of the idolaters said, ‘Allah has taken the angels as daughters’. Allah is free of their statement. He, may He be glorified, is Self-sufficient and is not in need of any of His creation. The control of whatever is in the heavens and the earth is His. You, O idolaters, do not have any proof for this statement of yours. Are you saying such a serious statement about Allah – by attributing a child to Him – even though you do not know the reality of this and you have no proof?

Some of the idolaters said, ‘Allah has taken the angels as daughters’. Allah is free of their statement. He, may He be glorified, is Self-sufficient and is not in need of any of His creation. The control of whatever is in the heavens and the earth is His. You, O idolaters, do not have any proof for this statement of yours. Are you saying such a serious statement about Allah – by attributing a child to Him – even though you do not know the reality of this and you have no proof?

<h2 class="title">Allah is Far Above taking a Wife or having Children</h2><p>Allah criticizes those who claim that He has, </p><div class="text_uthmani arabic">وَلَداً سُبْحَـنَهُ هُوَ الْغَنِيُّ</div><p>(...begotten a son. Glory is to Him! He is Rich (Free of all needs).) He is Greater than that and above it. He is Self-Sufficient, free of want or need of anything. Everything else is in desperate need of Him, </p><div class="text_uthmani arabic">لَهُ مَا فِى السَّمَـوَت وَمَا فِى الاٌّرْضِ</div><p>(His is all that is in the heavens and all that is in the earth.) So how can He have a son from what He has created Everything and everyone belongs to Him and is His servant. </p><div class="text_uthmani arabic">إِنْ عِندَكُمْ مِّن سُلْطَانٍ بِهَـذَآ</div><p>(No warrant have you for this) Meaning, you have no proof for the lies and falsehood that you claim, </p><div class="text_uthmani arabic">أَتَقُولُونَ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ</div><p>(Do you say against Allah what you know not.) This is a severe threat and a firm warning. Similarly, Allah threatened and said: </p><div class="text_uthmani arabic">وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً - لَقَدْ جِئْتُمْ شَيْئاً إِدّاً - تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً - أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً - وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً - إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً </div><p>(And they say: "The Most Gracious has begotten a son." Indeed you have brought forth a terribly evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, that they ascribe a son to the Most Gracious. But it is not suitable for the Most Gracious that He should beget a son. There is none in the heavens and the earth but comes unto the Most Gracious as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection.) (19:88-95) Then Allah warned the liars that fabricated the claim that He has begotten a son. He warned that they will not succeed, never prospering in this world or in the Hereafter. In this world Allah will lead them, step-by-step, to their ruin. He will give them respite and put up with them for a while. He will allow them to have little enjoyment, </p><div class="text_uthmani arabic">ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ</div><p>(then in the end We shall oblige them to (enter) a great torment.)(31:24) As Allah said here: </p><div class="text_uthmani arabic">مَتَـعٌ فِى الدُّنْيَا</div><p>((A brief) enjoyment in this world!) meaning, only a short period, </p><div class="text_uthmani arabic">ثُمَّ إِلَيْنَا مَرْجِعُهُمْ</div><p>(and then unto Us will be their return) on the Day of Resurrection; </p><div class="text_uthmani arabic">ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ</div><p>(Then We shall make them taste the severest torment because they used to disbelieve. ) meaning, `We shall make them taste the painful punishment because of their Kufr and lies about Allah.' </p>

Allah is Far Above taking a Wife or having ChildrenAllah criticizes those who claim that He has, وَلَداً سُبْحَـنَهُ هُوَ الْغَنِيُّ(...begotten a son. Glory is to Him! He is Rich (Free of all needs).) He is Greater than that and above it. He is Self-Sufficient, free of want or need of anything. Everything else is in desperate need of Him, لَهُ مَا فِى السَّمَـوَت وَمَا فِى الاٌّرْضِ(His is all that is in the heavens and all that is in the earth.) So how can He have a son from what He has created Everything and everyone belongs to Him and is His servant. إِنْ عِندَكُمْ مِّن سُلْطَانٍ بِهَـذَآ(No warrant have you for this) Meaning, you have no proof for the lies and falsehood that you claim, أَتَقُولُونَ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ(Do you say against Allah what you know not.) This is a severe threat and a firm warning. Similarly, Allah threatened and said: وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً - لَقَدْ جِئْتُمْ شَيْئاً إِدّاً - تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً - أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً - وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً - إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً (And they say: "The Most Gracious has begotten a son." Indeed you have brought forth a terribly evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, that they ascribe a son to the Most Gracious. But it is not suitable for the Most Gracious that He should beget a son. There is none in the heavens and the earth but comes unto the Most Gracious as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection.) (19:88-95) Then Allah warned the liars that fabricated the claim that He has begotten a son. He warned that they will not succeed, never prospering in this world or in the Hereafter. In this world Allah will lead them, step-by-step, to their ruin. He will give them respite and put up with them for a while. He will allow them to have little enjoyment, ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ(then in the end We shall oblige them to (enter) a great torment.)(31:24) As Allah said here: مَتَـعٌ فِى الدُّنْيَا((A brief) enjoyment in this world!) meaning, only a short period, ثُمَّ إِلَيْنَا مَرْجِعُهُمْ(and then unto Us will be their return) on the Day of Resurrection; ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ(Then We shall make them taste the severest torment because they used to disbelieve. ) meaning, `We shall make them taste the painful punishment because of their Kufr and lies about Allah.'

Say: "Those who fabricate lies about God will never succeed."

Say, “Indeed those who fabricate lies against Allah will never succeed.”

Say: 'Those who forge against God falsehood shall not prosper.

Say: "Verily, they who attribute their own lying inventions to God will never attain to a happy state!"

Say thou: verily those who fabricate a lie against Allah shall not fare well.

Say: "Verily, those who invent lie against Allah will never be successful"

Say, “Those who fabricate lies about God will not succeed.”

Tell them (O Muhammad!): 'Indeed those who invent lies against Allah will never prosper.

Say: "Verily, those who invent a lie against Allah will never be successful."

Say: Verily those who invent a lie concerning Allah will not succeed.

Say, ‘Indeed those who fabricate lies against Allah will not be felicitous.’

Say: 'Those who forge falsehoods against Allah shall not prosper'

Say, "Indeed, those who invent falsehood about Allah will not succeed."

(Muhammad), tell them, "Those who invent falsehood against God will have no happiness".

Say: Those who forge a lie against Allah shall not be successful.

Qul inna alla<u>th</u>eena yaftaroona AAal<u>a</u> All<u>a</u>hi alka<u>th</u>iba l<u>a</u> yufli<u>h</u>oon<b>a</b>

Say, "Those who invent falsehoods about God shall not prosper."

Say: "Those who invent a lie against Allah will never prosper."

10

قُلْ إِنَّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ لَا يُفْلِحُونَ

Say to them, O Messenger: Those who invent lies about Allah – by attributing a child to Him – will not achieve what they desire and will not be saved from what they fear.

Say to them, O Messenger: Those who invent lies about Allah – by attributing a child to Him – will not achieve what they desire and will not be saved from what they fear.

Let them profit by the world (while they may): In the end they will come back to Us. Then We shall make them taste severe punishment for having denied (the truth).

Enjoying a little in the earth, they have then to return to Us – We will then make them taste a severe punishment, the recompense of their disbelief.

Some enjoyment in this world; then unto Us they shall return; then We shall let them taste the terrible chastisement, for that they were unbelievers.

[A brief] enjoyment in this world-and thereafter unto Us they must return: and then We shall let them taste suffering severe as an outcome of their persistent denial of the truth.

A brief enjoyment in the world; then unto Us is their return; then We will make them taste a severe torment, in that they have been disbelieving.

A brief enjoyment in this world! - and then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve [in Allah, belie His Messengers, deny and challenge His Ayat (proofs, signs, verses, etc.)].

Some enjoyment in this world; then to Us is their return; then We will make them taste the severe punishment on account of their disbelief.

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.'

(A brief) enjoyment in this world! and then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.

This world's portion (will be theirs), then unto Us is their return. Then We make them taste a dreadful doom because they used to disbelieve.

An enjoyment in this world; then to Us shall be their return, then We shall make them taste the severe punishment because of what they used to defy.

(They take their) enjoyment in this world, but to Us they shall return, then, We shall let them taste the terrible punishment because they were unbelievers'

[For them is brief] enjoyment in this world; then to Us is their return; then We will make them taste the severe punishment because they used to disbelieve

They may consider it a means of enjoyment in this life but (on the Day of Judgment) they will all return to Us. Then they will suffer for their disbelief the most severe punishment.

(It is only) a provision in this world, then to Us shall be their return; then We shall make them taste severe punishment because they disbelieved.

Mat<u>a</u>AAun fee a<b>l</b>dduny<u>a</u> thumma ilayn<u>a</u> marjiAAuhum thumma nu<u>th</u>eequhumu alAAa<u>tha</u>ba a<b>l</b>shshadeeda bim<u>a</u> k<u>a</u>noo yakfuroon<b>a</b>

Their portion is short-lived enjoyment in this world; but to Us they shall return. Then We shall make them taste a severe punishment, because of their denial of truth.

A little enjoyment in this world!- and then, to Us will be their return, then shall We make them taste the severest penalty for their blasphemies.

10

مَتَٰعٌ فِى ٱلدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ ٱلْعَذَابَ ٱلشَّدِيدَ بِمَا كَانُوا۟ يَكْفُرُونَ

They should not be deceived by the luxuries of the world they enjoy. This is a brief and temporary enjoyment and then they will return to Me on the Day of Judgement. I will then make them taste the fierce punishment because of their disbelief in Me and rejection of My Messenger.

They should not be deceived by the luxuries of the world they enjoy. This is a brief and temporary enjoyment and then they will return to Me on the Day of Judgement. I will then make them taste the fierce punishment because of their disbelief in Me and rejection of My Messenger.

Recount to them the story of Noah when he said to his people: "O people, if you find my staying with you and warning through God's signs, unbearable to you, know that I have reposed my trust in God. So plan your move, and call your associates, and make certain of your plan; then do whatever you intend against me, allowing me no respite.

Read to them the story of Nooh; when he told his people, “O my people – if my standing here and reminding you of Allah’s signs have been intolerable for you – so I have trusted only Allah – then work jointly and strengthen your work along with your false deities, leaving no doubt regarding your work – then do whatever you can to me, and do not give me respite.”

And recite to them the story of Noah when he said to his people, 'My people, if my standing here is grievous to you and my reminding you of the signs of God, in God have I put my trust; so resolve on your affair, with your associates, then let not your affair be a worry to you, but make decision unto me, and respite me not.

AND CONVEY unto them the story of Noah-when he said unto his people: "O my people! If my presence [among you] and my announcement of God's messages are repugnant to you -well, in God have I placed my trust. Decide, then, upon what you are going to do [against me], and [call to your aid] those beings to whom you ascribe a share in God's divinity; and once you have chosen your course of action, let no hesitation deflect you from it; and then carry out against me [whatever you may have decided], and give me no respite!

And rehearse thou unto them the story of Nuh, when he said unto his people: O my people! if my standing forth and my admonishment with the commandments of Allah be hard upon you, then on Allah I rely; so devise your affair, ye and your associate-gods and let not your affair be dubious unto you, then have it decreed against me, and respite me not.

And recite to them the news of Nuh (Noah). When he said to his people: "O my people, if my stay (with you), and my reminding (you) of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah is hard on you, then I put my trust in Allah. So devise your plot, you and your partners, and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite.

And relate to them the story of Noah, when he said to his people, “O my people, if my presence among you and my reminding you of God’s signs is too much for you, then in God I have put my trust. So come to a decision, you and your partners, and do not let the matter perplex you; then carry out your decision on me, and do not hold back.”

And narrate to them the story of Noah 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.

And recite to them the news of Nuh. When he said to his people: "O my people, if my stay (with you), and my reminding (you) of the Ayat of Allah is hard on you, then I put my trust in Allah. So devise your plot, you and your partners, and let not your plot be in confusion for you. Then pass your sentence on me and give me no respite.

Recite unto them the story of Noah, when he told his people: O my people! If my sojourn (here) and my reminding you by Allah's revelations are an offence unto you, in Allah have I put my trust, so decide upon your course of action you and your partners. Let not your course of action be in doubt for you. Then have at me, give me no respite.

Relate to them the account of Noah when he said to his people, ‘O my people! If my stay [among you] be hard on you and [also] my reminding you of Allah’s signs, [for my part] I have put my trust in Allah. So conspire together, along with your partners, leaving nothing vague in your plan, then carry it out against me without giving me any respite.

And recite to them the story of Noah. He said to his nation: 'O my nation, if my standing here, reminding you of the verses of Allah grieves you, and in Allah I have put my trust; decide upon your affair with your associates, then do not let your affair worry you. Come to a decision about me, and give me no respite.

And recite to them the news of Noah, when he said to his people, "O my people, if my residence and my reminding of the signs of Allah has become burdensome upon you - then I have relied upon Allah. So resolve upon your plan and [call upon] your associates. Then let not your plan be obscure to you. Then carry it out upon me and do not give me respite.

(Muhammad), tell them the story of Noah who told his people, "Even if my belief and my preaching of the revelation of God seem strange to you, I put my trust in Him. Unite yourselves and seek help from your idols. You should not regret what you want to do, but should execute your plans against me without delay

And recite to them the story of Nuh when he said to his people: O my people! if my stay and my reminding (you) by the communications of Allah is hard on you-- yet on Allah do I rely-- then resolve upon your affair and (gather) your associates, then let not your affair remain dubious to you, then have it executed against me and give me no respite:

Wa<b>o</b>tlu AAalayhim nabaa noo<u>h</u>in i<u>th</u> q<u>a</u>la liqawmihi y<u>a</u> qawmi in k<u>a</u>na kabura AAalaykum maq<u>a</u>mee wata<u>th</u>keeree bi<u>a</u>y<u>a</u>ti All<u>a</u>hi faAAal<u>a</u> All<u>a</u>hi tawakkaltu faajmiAAoo amrakum washurak<u>a</u>akum thumma l<u>a</u> yakun amrukum AAalaykum ghummatan thumma iq<u>d</u>oo ilayya wal<u>a</u> tun<i><u>th</u></i>iroon<b>i</b>

Tell them the story of Noah. He said to his people, "My people, if my presence among you and my preaching to you of God's revelations offends you, know that I put my trust in God, so agree on your course of action, along with your partner-gods, and let no hesitation deflect you from it, then put it into effect against me, and give me no respite.

Relate to them the story of Noah. Behold! he said to his people: "O my people, if it be hard on your (mind) that I should stay (with you) and commemorate the signs of Allah,- yet I put my trust in Allah. Get ye then an agreement about your plan and among your partners, so your plan be on to you dark and dubious. Then pass your sentence on me, and give me no respite.

10

وَٱتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِۦ يَٰقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِى وَتَذْكِيرِى بِـَٔايَٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلْتُ فَأَجْمِعُوٓا۟ أَمْرَكُمْ وَشُرَكَآءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ ٱقْضُوٓا۟ إِلَىَّ وَلَا تُنظِرُونِ

Relate, O Messenger, to these denying idolaters the story of Noah (peace be with him) when he said to his people: O my people, if my being amongst you is hard for you, and my reminding you of Allah’s signs and advising you is too difficult, and you have resolved to kill me, so I place my reliance in Allah alone to make your plots fail. So make a firm decision about your matter: resolve to destroy me and call your gods to help you and do not let your plot be an obscure secret. After your plan to kill me, go ahead and finish what you secretly intend and do not give me a moment of respite.

Relate, O Messenger, to these denying idolaters the story of Noah (peace be with him) when he said to his people: O my people, if my being amongst you is hard for you, and my reminding you of Allah’s signs and advising you is too difficult, and you have resolved to kill me, so I place my reliance in Allah alone to make your plots fail. So make a firm decision about your matter: resolve to destroy me and call your gods to help you and do not let your plot be an obscure secret. After your plan to kill me, go ahead and finish what you secretly intend and do not give me a moment of respite.

<h2 class="title">The Story of Nuh and His People</h2><p>Allah instructed His Prophet , saying: </p><div class="text_uthmani arabic">وَاتْلُ عَلَيْهِمْ</div><p>(And recite to them) relate to the disbelievers of the Quraysh who belied you and rejected you, </p><div class="text_uthmani arabic">نَبَأَ نُوحٍ</div><p>(the news of Nuh) meaning, his story and news with his people who belied him. Tell them how Allah destroyed them and caused every last one of them all to drown. Let this be a lesson for your people, lest they will be destroyed like them. </p><div class="text_uthmani arabic">إِذْ قَالَ لِقَوْمِهِ يَقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُمْ مَّقَامِى وَتَذْكِيرِى بِآيَاتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ</div><p>(When he said to his people: "O my people, if my stay (with you), and my reminding (you) of the Ayat of Allah is hard on you, then I put my trust in Allah.") Meaning, `if you find that it is too much of an offense that I should live among you and preach to you the revelation of Allah and His signs and proofs, then I do not care what you think, and I will not stop inviting you.' </p><div class="text_uthmani arabic">فَأَجْمِعُواْ أَمْرَكُمْ وَشُرَكَآءَكُمْ</div><p>(So devise your plot, you and your partners), `get together with all of your deities (idols and statues) that you call upon beside Allah,' </p><div class="text_uthmani arabic">ثُمَّ لاَ يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً</div><p>(and let not your plot be in confusion for you) meaning, an`d do not be confused about this, rather come and let us settle this together if you claim that you are truthful,' </p><div class="text_uthmani arabic">وَلاَ تُنظِرُونَ</div><p>(and give me no respite.) `Do not give me respite even for one hour. Whatever you can do, go ahead and do it. I do not care, and I do not fear you, because you are not standing on anything.' This is similar to what Hud said to his people, </p><div class="text_uthmani arabic">إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ قَالَ إِنِّى أُشْهِدُ اللَّهِ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ - مِن دُونِهِ فَكِيدُونِى جَمِيعًا ثُمَّ لاَ تُنظِرُونِ إِنِّى تَوَكَّلْتُ عَلَى اللَّهِ رَبِّى وَرَبِّكُمْ</div><p>(I call Allah to witness, and you bear witness, that I am free from that which you ascribe as partners in worship with Him (Allah). So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord!) (11:54-55)</p><h2 class="title">Islam is the Religion of all of the Prophets</h2><p>Nuh said, </p><div class="text_uthmani arabic">فَإِن تَوَلَّيْتُمْ</div><p>(But if you turn away) if you belie the message and turn away from obedience. </p><div class="text_uthmani arabic">فَمَا سَأَلْتُكُمْ مِّنْ أَجْرٍ</div><p>(then no reward have I asked of you,) I have not asked you anything for my advice. </p><div class="text_uthmani arabic">إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ</div><p>(My reward is only from Allah. And I have been commanded to be of the Muslims.) I submit to Islam. Islam is the religion of all of the Prophets from the first to the last. Their laws and their rules may be of different types but the religion is the same. Allah said: </p><div class="text_uthmani arabic">لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً</div><p>(To each among you, We have prescribed a law and a clear way.)(5:48) Ibn `Abbas said: "A way and a Sunnah." Here Nuh is saying: </p><div class="text_uthmani arabic">وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ</div><p>(and I have been commanded to be of the Muslims.) Allah said about His friend, Ibrahim: </p><div class="text_uthmani arabic">إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ - وَوَصَّى بِهَآ إِبْرَهِيمُ بَنِيهِ وَيَعْقُوبُ يَـبَنِىَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ </div><p>(When his Lord said to him, "Submit (be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of all that exists." And this was enjoined by Ibrahim upon his sons and by Ya`qub (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.")(2:131-132) Yusuf said: </p><div class="text_uthmani arabic">رَبِّ قَدْ آتَيْتَنِى مِنَ الْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ الاٌّحَادِيثِ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ أَنتَ وَلِىِّ فِى الدُّنُيَا وَالاٌّخِرَةِ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِالصَّـلِحِينَ </div><p>(My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams -- the (Only) Creator of the heavens and the earth! You are my Guardian in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.)(12:101) Musa said: </p><div class="text_uthmani arabic">يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ</div><p>(O my people! If you have believed in Allah, then put your trust in Him if you are Muslims.)(10:84) The magicians said: </p><div class="text_uthmani arabic">رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ</div><p>(Our Lord! pour out on us patience, and cause us to die as Muslims.)(7:126) Bilqis said: </p><div class="text_uthmani arabic">رَبِّ إِنِّى ظَلَمْتُ نَفْسِى وَأَسْلَمْتُ مَعَ سُلَيْمَـنَ لِلَّهِ رَبِّ الْعَـلَمِينَ</div><p>(My Lord! Verily, I have wronged myself, and I submit (I have become Muslim) together with Sulayman to Allah, the Lord of all that exists.) (27:44) Allah said: </p><div class="text_uthmani arabic">إِنَّآ أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ</div><p>(Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets, judged for the Jews.)(5:44) He also said: </p><div class="text_uthmani arabic">وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ ءَامِنُواْ بِى وَبِرَسُولِى قَالُواْ ءَامَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ </div><p>(And when I (Allah) inspired Al-Hawariyyin to believe in Me and My Messenger, they said: "We believe. And bear witness that we are Muslims.") (5:111) The last of the Messengers and the leader of mankind said: </p><div class="text_uthmani arabic">قُلْ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى للَّهِ رَبِّ الْعَـلَمِينَ - لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَاْ أَوَّلُ الْمُسْلِمِينَ </div><p>(Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims.) (6:162-163) meaning, from this Ummah. He said, in an authentic Hadith: </p><div class="text_uthmani arabic">«نَحْنُ مَعْشَرَ الْأَنِبْيَاءِ أَوْلَادُ عَلَّاتٍ. وَدِينُنُا وَاحِد»</div><p>(We, the Prophets are brothers with (the same father but) different mothers. Our religion is the same,) meaning, `we should worship Allah alone without partners while having different laws.'</p><h2 class="title">The Evil Goal and End of Criminals</h2><p>Allah said: </p><div class="text_uthmani arabic">فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَن مَّعَهُ</div><p>(They denied him, but We delivered him, and those with him) meaning on his religion, </p><div class="text_uthmani arabic">فِى الْفُلْكِ</div><p>(in the (Fulk) ship) Fulk refers to the ark, and, </p><div class="text_uthmani arabic">وَجَعَلْنَاهُمْ خَلاَئِفَ</div><p>(We made them generations replacing one after another) on earth, </p><div class="text_uthmani arabic">وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِآيَـتِنَا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ</div><p>(while We drowned those who belied Our Ayat. Then see what was the end of those who were warned.) meaning `O Muhammad, see how We saved the believers and destroyed the deniers!' </p>

The Story of Nuh and His PeopleAllah instructed His Prophet , saying: وَاتْلُ عَلَيْهِمْ(And recite to them) relate to the disbelievers of the Quraysh who belied you and rejected you, نَبَأَ نُوحٍ(the news of Nuh) meaning, his story and news with his people who belied him. Tell them how Allah destroyed them and caused every last one of them all to drown. Let this be a lesson for your people, lest they will be destroyed like them. إِذْ قَالَ لِقَوْمِهِ يَقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُمْ مَّقَامِى وَتَذْكِيرِى بِآيَاتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ(When he said to his people: "O my people, if my stay (with you), and my reminding (you) of the Ayat of Allah is hard on you, then I put my trust in Allah.") Meaning, `if you find that it is too much of an offense that I should live among you and preach to you the revelation of Allah and His signs and proofs, then I do not care what you think, and I will not stop inviting you.' فَأَجْمِعُواْ أَمْرَكُمْ وَشُرَكَآءَكُمْ(So devise your plot, you and your partners), `get together with all of your deities (idols and statues) that you call upon beside Allah,' ثُمَّ لاَ يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً(and let not your plot be in confusion for you) meaning, an`d do not be confused about this, rather come and let us settle this together if you claim that you are truthful,' وَلاَ تُنظِرُونَ(and give me no respite.) `Do not give me respite even for one hour. Whatever you can do, go ahead and do it. I do not care, and I do not fear you, because you are not standing on anything.' This is similar to what Hud said to his people, إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ قَالَ إِنِّى أُشْهِدُ اللَّهِ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ - مِن دُونِهِ فَكِيدُونِى جَمِيعًا ثُمَّ لاَ تُنظِرُونِ إِنِّى تَوَكَّلْتُ عَلَى اللَّهِ رَبِّى وَرَبِّكُمْ(I call Allah to witness, and you bear witness, that I am free from that which you ascribe as partners in worship with Him (Allah). So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord!) (11:54-55)Islam is the Religion of all of the ProphetsNuh said, فَإِن تَوَلَّيْتُمْ(But if you turn away) if you belie the message and turn away from obedience. فَمَا سَأَلْتُكُمْ مِّنْ أَجْرٍ(then no reward have I asked of you,) I have not asked you anything for my advice. إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ(My reward is only from Allah. And I have been commanded to be of the Muslims.) I submit to Islam. Islam is the religion of all of the Prophets from the first to the last. Their laws and their rules may be of different types but the religion is the same. Allah said: لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً(To each among you, We have prescribed a law and a clear way.)(5:48) Ibn `Abbas said: "A way and a Sunnah." Here Nuh is saying: وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ(and I have been commanded to be of the Muslims.) Allah said about His friend, Ibrahim: إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ - وَوَصَّى بِهَآ إِبْرَهِيمُ بَنِيهِ وَيَعْقُوبُ يَـبَنِىَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ (When his Lord said to him, "Submit (be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of all that exists." And this was enjoined by Ibrahim upon his sons and by Ya`qub (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.")(2:131-132) Yusuf said: رَبِّ قَدْ آتَيْتَنِى مِنَ الْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ الاٌّحَادِيثِ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ أَنتَ وَلِىِّ فِى الدُّنُيَا وَالاٌّخِرَةِ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِالصَّـلِحِينَ (My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams -- the (Only) Creator of the heavens and the earth! You are my Guardian in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.)(12:101) Musa said: يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ(O my people! If you have believed in Allah, then put your trust in Him if you are Muslims.)(10:84) The magicians said: رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ(Our Lord! pour out on us patience, and cause us to die as Muslims.)(7:126) Bilqis said: رَبِّ إِنِّى ظَلَمْتُ نَفْسِى وَأَسْلَمْتُ مَعَ سُلَيْمَـنَ لِلَّهِ رَبِّ الْعَـلَمِينَ(My Lord! Verily, I have wronged myself, and I submit (I have become Muslim) together with Sulayman to Allah, the Lord of all that exists.) (27:44) Allah said: إِنَّآ أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ(Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets, judged for the Jews.)(5:44) He also said: وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ ءَامِنُواْ بِى وَبِرَسُولِى قَالُواْ ءَامَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ (And when I (Allah) inspired Al-Hawariyyin to believe in Me and My Messenger, they said: "We believe. And bear witness that we are Muslims.") (5:111) The last of the Messengers and the leader of mankind said: قُلْ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى للَّهِ رَبِّ الْعَـلَمِينَ - لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَاْ أَوَّلُ الْمُسْلِمِينَ (Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims.) (6:162-163) meaning, from this Ummah. He said, in an authentic Hadith: «نَحْنُ مَعْشَرَ الْأَنِبْيَاءِ أَوْلَادُ عَلَّاتٍ. وَدِينُنُا وَاحِد»(We, the Prophets are brothers with (the same father but) different mothers. Our religion is the same,) meaning, `we should worship Allah alone without partners while having different laws.'The Evil Goal and End of CriminalsAllah said: فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَن مَّعَهُ(They denied him, but We delivered him, and those with him) meaning on his religion, فِى الْفُلْكِ(in the (Fulk) ship) Fulk refers to the ark, and, وَجَعَلْنَاهُمْ خَلاَئِفَ(We made them generations replacing one after another) on earth, وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِآيَـتِنَا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ(while We drowned those who belied Our Ayat. Then see what was the end of those who were warned.) meaning `O Muhammad, see how We saved the believers and destroyed the deniers!'

If you turn away from me (remember) I do not ask any recompense from you. My reward is with God; I have been commanded to be one of those who submit to Him."

“Then if you turn away, I do not ask any fee from you; my reward is only upon Allah, and I am commanded to be of the Muslims.”

Then if you turn your backs, I have not asked you for any wage; my wage falls only on God, and I have been commanded to be of those that surrender.'

But if you turn away [from the message which I bear, remember that] I have asked no reward whatever of you: my reward rests with none but God, for I have been bidden to be among those who have surrendered themselves unto Him."

If then ye turn away, I have asked of you no hire, my hire is only with Allah, and I am commanded to be of those who submit.

"But if you turn away [from accepting my doctrine of Islamic Monotheism, i.e. to worship none but Allah], then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be one of the Muslims (those who submit to Allah's Will)."

“But if you turn away, I have not asked you for any wage. My wage falls only on God, and I was commanded to be of those who submit.”

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)

"But if you turn away, then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be of the Muslims."

But if ye are averse I have asked of you no wage. My wage is the concern of Allah only, and I am commanded to be of those who surrender (unto Him).

If you turn your back [on me], I do not ask any reward from you; my reward lies only with Allah and I have been commanded to be of those who submit [to Allah].’

Then, if you turn your backs, I have not asked of you a wage. My wage falls only on Allah. I am commanded to be from those who surrender (Muslims)'

And if you turn away [from my advice] then no payment have I asked of you. My reward is only from Allah, and I have been commanded to be of the Muslims."

If you turn away from my preaching, it will not harm me; I shall receive my reward from God who has commanded me to become a Muslim."

But if you turn back, I did not ask for any reward from you; my reward is only with Allah, and I am commanded that I should be of those who submit.

Fain tawallaytum fam<u>a</u> saaltukum min ajrin in ajriya ill<u>a</u> AAal<u>a</u> All<u>a</u>hi waomirtu an akoona mina almuslimeen<b>a</b>

If you turn away from me, remember I demand no recompense from you. Only God will reward me and I have been commanded to submit completely to Him."

"But if ye turn back, (consider): no reward have I asked of you: my reward is only due from Allah, and I have been commanded to be of those who submit to Allah's will (in Islam)."

10

فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ إِنْ أَجْرِىَ إِلَّا عَلَى ٱللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُسْلِمِينَ

If you ignore my invitation, then you know that I have not asked for any reward from you for my conveying the message of my Lord to you. My reward is only from Allah, whether you have faith in me or not. Allah has instructed me to be of those who devote themselves to Him with obedience and good actions.

If you ignore my invitation, then you know that I have not asked for any reward from you for my conveying the message of my Lord to you. My reward is only from Allah, whether you have faith in me or not. Allah has instructed me to be of those who devote themselves to Him with obedience and good actions.

Even then they denied him; so We saved him and those with him, in the ark, and established them in the land, and drowned those who denied Our signs. So think of the fate of those who were warned (and took no heed).

In response they denied him, so We rescued him and those with him in the ship, and made them caliphs, and We drowned those who denied Our signs; therefore see what sort of fate befell those who had been warned!

But they cried him lies; so We delivered him, and those with him, in the Ark, and We appointed them as viceroys, and We drowned those who cried lies to Our signs; then behold how was the end of them that were warned!

And yet they gave him the lie! And so We saved him and all who stood by him, in the ark, and made them inherit [the earth], the while We caused those who gave the lie to Our messages to drown: behold, then, what happened in the end to those people who had been warned [in vain]!

So they belied him; then We delivered him and those with him in the ark, and We made them successors, while We drowned those who belied Our signs. Behold then what like hath been the end of those who were warned.

They denied him, but We delivered him, and those with him in the ship, and We made them generations replacing one after another, while We drowned those who belied Our Ayat (proofs, evidences, lessons, signs, revelations, etc.). Then see what was the end of those who were warned.

But they denounced him, so We saved him and those with him in the Ark, and We made them successors, and We drowned those who rejected Our signs. So consider the fate of those who were warned.

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).

They denied him, but We delivered him, and those with him in the ship, and We made them generations, replacing one after another, while We drowned those who belied Our Ayat. Then see what was the end of those who were warned.

But they denied him, so We saved him and those with him in the ship, and made them viceroys (in the earth), while We drowned those who denied Our revelations. See then the nature of the consequence for those who had been warned.

But they impugned him. So We delivered him and those who were with him in the ark and We made them the successors, and We drowned those who denied Our signs. So observe how was the fate of those who were warned!

But they belied him. Therefore We saved him and those who were with him in the Ark, and We made them caliphs, and We drowned those who belied Our verses. See what was the end of those who were warned!

And they denied him, so We saved him and those with him in the ship and made them successors, and We drowned those who denied Our signs. Then see how was the end of those who were warned.

They rejected Noah. Then We saved him and his people in the Ark to make them the successors of the rest. The others, who had called Our revelations lies, were drowned. Consider the fate of those who (rejected) Our warnings!

But they rejected him, so We delivered him and those with him in the ark, and We made them rulers and drowned those who rejected Our communications; see then what was the end of the (people) warned.

Faka<u>thth</u>aboohu fanajjayn<u>a</u>hu waman maAAahu fee alfulki wajaAAaln<u>a</u>hum khal<u>a</u>ifa waaghraqn<u>a</u> alla<u>th</u>eena ka<u>thth</u>aboo bi<u>a</u>y<u>a</u>tin<u>a</u> fa<b>o</b>n<i><u>th</u></i>ur kayfa k<u>a</u>na AA<u>a</u>qibatu almun<u>th</u>areen<b>a</b>

Then they rejected him; then We delivered him and those with him in the Ark, and We made them successors; while We drowned the others who belied Our signs. Observe then the fate of those who had been forewarned.

They rejected Him, but We delivered him, and those with him, in the Ark, and We made them inherit (the earth), while We overwhelmed in the flood those who rejected Our Signs. Then see what was the end of those who were warned (but heeded not)!

10

فَكَذَّبُوهُ فَنَجَّيْنَٰهُ وَمَن مَّعَهُۥ فِى ٱلْفُلْكِ وَجَعَلْنَٰهُمْ خَلَٰٓئِفَ وَأَغْرَقْنَا ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُنذَرِينَ

Noah’s people denied him and did not accept him. I therefore saved him and those believers who were with him in the ship. I made them the successors of those before them; and I destroyed those who rejected the signs and evidence that he brought by means of the Flood. So reflect, O Messenger, over the fate of the people who were warned by Noah (peace be with him) but did not believe.

Noah’s people denied him and did not accept him. I therefore saved him and those believers who were with him in the ship. I made them the successors of those before them; and I destroyed those who rejected the signs and evidence that he brought by means of the Flood. So reflect, O Messenger, over the fate of the people who were warned by Noah (peace be with him) but did not believe.

Afterwards We sent many messengers who brought clear proofs to their peoples. But they were not prepared to believe what they had once denied. That is how We seal the hearts of the iniquitous.

Then after him, We sent other Noble Messengers to their respective people – so they came to them with clear proofs – so they were not such as to believe in what they had denied before; this is how We set seals upon the hearts of rebels.

Then We sent forth, after him, Messengers to their people, and they brought them the clear signs; but they were not men to believe in that they had cried lies to before. So We seal the hearts of the transgressors.

AND THEN, after him, We sent forth [other] apostles-each one unto his own people -and they brought them all evidence of the truth; but they would not believe in anything to which they had once given the lie: thus it is that We seal the hearts of such as [are wont to] transgress the bounds of what is right.

Then, We raised after him other apostles to their people, and they brought them evidences, but they were not such as to believe that which they had belied afore. Thus We seal the hearts of the transgressors.

Then after him We sent Messengers to their people, they brought them clear proofs, but they would not believe what they had already rejected beforehand. Thus We seal the hearts of the transgressors (those who disbelieve in the Oneness of Allah and disobey Him).

Then, after him, We sent messengers to their people. They came to them with the clear proofs, but they would not believe in anything they had already rejected. Thus We set a seal on the hearts of the hostile.

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.

Then after him We sent Messengers to their people. They brought them clear proofs, but they would not believe what they had already rejected beforehand. Thus We seal the hearts of the transgressors.

Then, after him, We sent messengers unto their folk, and they brought them clear proofs. But they were not ready to believe in that which they before denied. Thus print We on the hearts of the transgressors.

Then after him We sent [other] apostles to their people. They brought them manifest proofs, but they would not believe something they had denied before. Thus do We seal the hearts of the transgressors.

After him We sent Messengers to their nation. They brought them clear signs, but they were not of those to believe because they had belied it previously. SoWe seal the hearts of the evildoers.

Then We sent after him messengers to their peoples, and they came to them with clear proofs. But they were not to believe in that which they had denied before. Thus We seal over the hearts of the transgressors

After (Noah) We sent other Messengers to their people with clear authoritative evidence proving their prophetic claims). But how could the people believe what they had previously called lies? Thus do We seal the hearts of the transgressors.

Then did We raise up after him apostles to their people, so they came to them with clear arguments, but they would not believe in what they had rejected before; thus it is that We set seals upon the hearts of those who exceed the limits.

Thumma baAAathn<u>a</u> min baAAdihi rusulan il<u>a</u> qawmihim faj<u>a</u>oohum bi<b>a</b>lbayyin<u>a</u>ti fam<u>a</u> k<u>a</u>noo liyuminoo bim<u>a</u> ka<u>thth</u>aboo bihi min qablu ka<u>tha</u>lika na<u>t</u>baAAu AAal<u>a</u> quloobi almuAAtadeen<b>a</b>

After him We sent other messengers to their respective peoples, and they brought them clear proofs. But they would not believe in the truth, because they had rejected it before. Thus We seal up the hearts of the transgressors.

Then after him We sent (many) messengers to their peoples: they brought them Clear Signs, but they would not believe what they had already rejected beforehand. Thus do We seal the hearts of the transgressors.

10

ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِۦ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَٰتِ فَمَا كَانُوا۟ لِيُؤْمِنُوا۟ بِمَا كَذَّبُوا۟ بِهِۦ مِن قَبْلُ كَذَٰلِكَ نَطْبَعُ عَلَىٰ قُلُوبِ ٱلْمُعْتَدِينَ

Then, after a period of time, We sent, after Noah, messengers to their people. The messenger came to their communities with overwhelming miracles and pure laws. But they had no intention to believe on account of their previous insistence on rejection of the messengers. Allah therefore sealed their hearts. Just as We sealed the hearts of the followers of the messengers of the past We will seal the hearts of the disbelievers who overstep Allah’s limits by committing disbelief in every time and place.

Then, after a period of time, We sent, after Noah, messengers to their people. The messenger came to their communities with overwhelming miracles and pure laws. But they had no intention to believe on account of their previous insistence on rejection of the messengers. Allah therefore sealed their hearts. Just as We sealed the hearts of the followers of the messengers of the past We will seal the hearts of the disbelievers who overstep Allah’s limits by committing disbelief in every time and place.

<h2 class="title">Meaning; Then after Nuh We sent Messengers to their people.</h2><p>They brought them clear proofs. and evidences of the truth that they came with. </p><div class="text_uthmani arabic">فَمَا كَانُواْ لِيُؤْمِنُواْ بِمَا كَذَّبُواْ بِهِ مِن قَبْلُ</div><p>(But they would not believe what they had already rejected beforehand) meaning the nations did not believe what their Messengers brought to them because they already rejected it from the beginning. Allah said: </p><div class="text_uthmani arabic">وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ</div><p>(And We shall turn their hearts and their eyes away (from guidance).) (6:110) He then said here, </p><div class="text_uthmani arabic">كَذَلِكَ نَطْبَعُ عَلَى قُلوبِ الْمُعْتَدِينَ</div><p>(Thus We seal the hearts of the transgressors.) This means that as Allah has set seals on the hearts of those people, such that they would not believe since they previously rejected faith, He would also set seals on the hearts of the people that are like them, who will come after them. They would not believe until they see the severe torment. This means that Allah destroyed the nations after Nuh. He destroyed the nations that rejected the Messengers and saved those who believed from among them. From the time of Adam to Nuh, people followed Islam. Then they invented the worship of idols. So Allah sent Nuh to them. That is why the believers will say to him on the Day of Resurrection, "You are the first Messenger Allah sent to the people of the earth." Ibn `Abbas said: "There were ten generations between Adam and Nuh, and all of them were following Islam." Allah also said: </p><div class="text_uthmani arabic">وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ</div><p>(And how many generations have We destroyed after Nuh!) (17:17) This was a serious warning to the Arab pagans, who rejected the leader and last of the Messengers and Prophets. If the people before them who rejected their Messengers had received this much punishment, then what did they think will happen to them since they perpetrated even greater sins than others before them </p>

Meaning; Then after Nuh We sent Messengers to their people.They brought them clear proofs. and evidences of the truth that they came with. فَمَا كَانُواْ لِيُؤْمِنُواْ بِمَا كَذَّبُواْ بِهِ مِن قَبْلُ(But they would not believe what they had already rejected beforehand) meaning the nations did not believe what their Messengers brought to them because they already rejected it from the beginning. Allah said: وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ(And We shall turn their hearts and their eyes away (from guidance).) (6:110) He then said here, كَذَلِكَ نَطْبَعُ عَلَى قُلوبِ الْمُعْتَدِينَ(Thus We seal the hearts of the transgressors.) This means that as Allah has set seals on the hearts of those people, such that they would not believe since they previously rejected faith, He would also set seals on the hearts of the people that are like them, who will come after them. They would not believe until they see the severe torment. This means that Allah destroyed the nations after Nuh. He destroyed the nations that rejected the Messengers and saved those who believed from among them. From the time of Adam to Nuh, people followed Islam. Then they invented the worship of idols. So Allah sent Nuh to them. That is why the believers will say to him on the Day of Resurrection, "You are the first Messenger Allah sent to the people of the earth." Ibn `Abbas said: "There were ten generations between Adam and Nuh, and all of them were following Islam." Allah also said: وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ(And how many generations have We destroyed after Nuh!) (17:17) This was a serious warning to the Arab pagans, who rejected the leader and last of the Messengers and Prophets. If the people before them who rejected their Messengers had received this much punishment, then what did they think will happen to them since they perpetrated even greater sins than others before them

Then after them We sent Moses and Aaron with Our signs to the Pharaoh and his nobles; but they behaved arrogantly, for they were a people full of guilt.

Then after them, We sent Moosa and Haroon along with Our signs, to Firaun and his court members, so they were proud and were a guilty people.

Then We sent forth, after them, Moses and Aaron to Pharaoh and his Council with Our signs, but they waxed proud, and were a sinful people.

And after those [earlier prophets] We sent Moses and Aaron with Our messages unto Pharaoh and his great ones: but they gloried in their arrogance, for they were people lost in sin.

Then, after them, We raised Musa and Harun unto Fir'awn and his chiefs with Our signs, but they grew stiff-necked and they were a people guilty.

Then after them We sent Musa (Moses) and Harun (Aaron) to Fir'aun (Pharaoh) and his chiefs with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). But they behaved arrogantly and were Mujrimun (disbelievers, sinners, polytheists, criminals, etc.) folk.

Then, after them, We sent Moses and Aaron with Our proofs to Pharaoh and his dignitaries. But they acted arrogantly. They were sinful people.

Then, after them, We sent forth Moses and Aaron to Pharaoh and his chiefs with Our signs, but they waxed proud. They were a wickd people.

Then after them We sent Musa and Harun to Fir`awn and his chiefs with Our Ayat. But they behaved arrogantly and were a people who were criminals.

Then, after them, We sent Moses and Aaron unto Pharaoh and his chiefs with Our revelations, but they were arrogant and were a guilty folk.

Then, after them, We sent Moses and Aaron to Pharaoh and his elite with Our signs, but they acted arrogantly and they were a guilty lot.

Then, after them We sent Moses and Aaron with Our signs to Pharaoh and his Council. But they were arrogant, for they were a sinful nation.

Then We sent after them Moses and Aaron to Pharaoh and his establishment with Our signs, but they behaved arrogantly and were a criminal people

Then We sent Moses and Aaron with Our miracles to the Pharaoh and his people. These people also proved to be arrogant. They were wicked people.

Then did We send up after them Musa and Haroun to Firon and his chiefs with Our signs, but they showed pride and they were a guilty people.

Thumma baAAathn<u>a</u> min baAAdihim moos<u>a</u> wah<u>a</u>roona il<u>a</u> firAAawna wamalaihi bi<u>a</u>y<u>a</u>tin<u>a</u> fa<b>i</b>stakbaroo wak<u>a</u>noo qawman mujrimeen<b>a</b>

Then We sent forth Moses and Aaron with Our signs to Pharaoh and his nobles, but they behaved arrogantly, for they were wicked people.

Then after them sent We Moses and Aaron to Pharaoh and his chiefs with Our Signs. But they were arrogant: they were a people in sin.

10

ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِم مُّوسَىٰ وَهَٰرُونَ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ بِـَٔايَٰتِنَا فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًا مُّجْرِمِينَ

After a period of time, following these messengers, I sent Moses and his brother, Aaron, to Pharaoh, the king of Egypt, and the nobles from his people. I sent them with miracles indicating their truthfulness, but the people of Pharaoh were too proud to accept what the messengers brought. They were a sinful people because of their disbelief in Allah and rejection of His messengers.

After a period of time, following these messengers, I sent Moses and his brother, Aaron, to Pharaoh, the king of Egypt, and the nobles from his people. I sent them with miracles indicating their truthfulness, but the people of Pharaoh were too proud to accept what the messengers brought. They were a sinful people because of their disbelief in Allah and rejection of His messengers.

<h2 class="title">The Story of Musa and Fira`wn</h2><p>Allah said: </p><div class="text_uthmani arabic">ثُمَّ بَعَثْنَا</div><p>(Then after them We sent ) meaning ofter these Messengers, </p><div class="text_uthmani arabic">مُّوسَى وَهَـرُونَ إِلَى فِرْعَوْنَ وَمَلَئِهِ</div><p>(Musa and Harun to Fir`awn and his chiefs,) meaning his people </p><div class="text_uthmani arabic">بِـَايَـتِنَآ</div><p>(with Our Ayat.) meaning; `Our proofs and evidences.' </p><div class="text_uthmani arabic">فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ</div><p>(But they behaved arrogantly, and were a people who were criminals.) meaning they were too arrogant to follow the truth and submit to it, and they were criminals. </p><div class="text_uthmani arabic">فَلَمَّا جَآءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُواْ إِنَّ هَـذَا لَسِحْرٌ مُّبِينٌ </div><p>(So, when came to them the truth from us, they said: "This is indeed clear magic.") They were as if they gave an oath that what they had said was the truth. But they knew that what they were saying was a mere lie. As Allah said: </p><div class="text_uthmani arabic">وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً</div><p>(And they belied them wrongfully and arrogantly, though they themselves were convinced thereof. )(27:14) Musa criticized them saying: </p><div class="text_uthmani arabic">أَتقُولُونَ لِلْحَقِّ لَمَّا جَآءَكُمْ أَسِحْرٌ هَـذَا وَلاَ يُفْلِحُ السَّـحِرُونَقَالُواْ أَجِئْتَنَا لِتَلْفِتَنَا</div><p>("Say you (this) about the truth when it has come to you Is this magic But the magicians will never be successful." They said: "Have you come to us to turn us away...) </p><div class="text_uthmani arabic">عَمَّا وَجَدْنَا عَلَيْهِ ءابَاءَنَا</div><p>(from that we found our fathers following) their religion. </p><div class="text_uthmani arabic">وَتَكُونَ لَكُمَا</div><p>(and that you two may have...) </p><div class="text_uthmani arabic">الْكِبْرِيَآءُ</div><p>(greatness) means grandeur and leadership </p><div class="text_uthmani arabic">فِى الاٌّرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ</div><p>(...in the land, We are not going to believe you two!") </p>

The Story of Musa and Fira`wnAllah said: ثُمَّ بَعَثْنَا(Then after them We sent ) meaning ofter these Messengers, مُّوسَى وَهَـرُونَ إِلَى فِرْعَوْنَ وَمَلَئِهِ(Musa and Harun to Fir`awn and his chiefs,) meaning his people بِـَايَـتِنَآ(with Our Ayat.) meaning; `Our proofs and evidences.' فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ(But they behaved arrogantly, and were a people who were criminals.) meaning they were too arrogant to follow the truth and submit to it, and they were criminals. فَلَمَّا جَآءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُواْ إِنَّ هَـذَا لَسِحْرٌ مُّبِينٌ (So, when came to them the truth from us, they said: "This is indeed clear magic.") They were as if they gave an oath that what they had said was the truth. But they knew that what they were saying was a mere lie. As Allah said: وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً(And they belied them wrongfully and arrogantly, though they themselves were convinced thereof. )(27:14) Musa criticized them saying: أَتقُولُونَ لِلْحَقِّ لَمَّا جَآءَكُمْ أَسِحْرٌ هَـذَا وَلاَ يُفْلِحُ السَّـحِرُونَقَالُواْ أَجِئْتَنَا لِتَلْفِتَنَا("Say you (this) about the truth when it has come to you Is this magic But the magicians will never be successful." They said: "Have you come to us to turn us away...) عَمَّا وَجَدْنَا عَلَيْهِ ءابَاءَنَا(from that we found our fathers following) their religion. وَتَكُونَ لَكُمَا(and that you two may have...) الْكِبْرِيَآءُ(greatness) means grandeur and leadership فِى الاٌّرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ(...in the land, We are not going to believe you two!")

Thus, when the truth had come to them from Us, they said: "Surely this is nothing but pure magic."

So when the truth came to them from Us, they said, “Indeed this is a clear magic.”

So, when the truth came to them from Us, they said, 'Surely this is a manifest sorcery.'

And so, when the truth came to them from Us, they said, "Behold, this is clearly nothing but sorcery!"

Then when there came unto them the truth from Us, they said: verily this is magic manifest.

So when came to them the truth from Us, they said: "This is indeed clear magic."

And when the truth came to them from Us, they said, “This is clearly sorcery.”

And when truth came to them from Us, they said: 'Indeed this is plain sorcery.

So when came to them the truth from Us, they said: "This is indeed clear magic."

And when the Truth from Our presence came unto them, they said: Lo! this is mere magic.

When the truth from Us came to them, they said, ‘This is indeed plain magic!’

When the truth came to them from Us they said: 'This is indeed clear magic'

So when there came to them the truth from Us, they said, "Indeed, this is obvious magic."

When the Truth from Us came, they called it simply magic.

So when the truth came to them from Us they said: This is most surely clear enchantment!

Falamm<u>a</u> j<u>a</u>ahumu al<u>h</u>aqqu min AAindin<u>a</u> q<u>a</u>loo inna h<u>atha</u> lasi<u>h</u>run mubeen<b>un</b>

When the truth came to them from Us, they said, "This is plain sorcery."

When the Truth did come to them from Us, they said: "This is indeed evident sorcery!"

10

فَلَمَّا جَآءَهُمُ ٱلْحَقُّ مِنْ عِندِنَا قَالُوٓا۟ إِنَّ هَٰذَا لَسِحْرٌ مُّبِينٌ

When the truth was brought by Moses and Aaron (peace be upon them) to Pharaoh and the nobles from his people, they said: These miracles – of the staff and the hand – that Moses has brought is clear magic and is not the revealed truth.

When the truth was brought by Moses and Aaron (peace be upon them) to Pharaoh and the nobles from his people, they said: These miracles – of the staff and the hand – that Moses has brought is clear magic and is not the revealed truth.

"You say this of the truth," said Moses, "after it has come to you. Is this magic? But sorcerers do not ever prosper."

Said Moosa, “What! You speak in this manner regarding the truth when it has come to you? Is this magic? And magicians never succeed.”

Moses said, 'What, do you say this to the truth, when it has come to you? Is this a sorcery? But sorcerers do not prosper.'

Said Moses: "Do you speak thus of the truth after it has been brought to you? Can this be sorcery? But sorcerers can never come to a happy end!"

Musa said: say ye this of the truth after it hath come unto you? Is this magic? and the magicians fare not well.

Musa (Moses) said: "Say you (this) about the truth when it has come to you? Is this magic? But the magicians will never be successful."

Moses said, “Is this what you say of the truth when it has come to you? Is this sorcery? Sorcerers do not succeed.”

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.

Musa said: "Say you (this) about the truth when it has come to you Is this magic But the magicians will never be successful."

Moses said: Speak ye (so) of the Truth when it hath come unto you? Is this magic? Now magicians thrive not.

Moses said, ‘Do you say of the truth when it comes to you [that it is magic]? Is this magic? Magicians do not find salvation.’

Moses said: 'Is this what you say of the truth when it has come to you? Is this sorcery? Sorcerers do not prosper'

Moses said, "Do you say [thus] about the truth when it has come to you? Is this magic? But magicians will not succeed."

Moses asked, "Why do you call the Truth which has come to you magic? Magicians, certainly, will not have happiness".

Musa said: Do you say (this) of the truth when it has come to you? Is it magic? And the magicians are not successful.

Q<u>a</u>la moos<u>a</u> ataqooloona lil<u>h</u>aqqi lamm<u>a</u> j<u>a</u>akum asi<u>h</u>run h<u>atha</u> wal<u>a</u> yufli<u>h</u>u a<b>l</b>ss<u>ah</u>iroon<b>a</b>

Moses replied, "Do you speak thus of the truth after it has been brought to you? Can this be sorcery? Sorcerers never prosper."

Said Moses: "Say ye (this) about the truth when it hath (actually) reached you? Is sorcery (like) this? But sorcerers will not prosper."

10

قَالَ مُوسَىٰٓ أَتَقُولُونَ لِلْحَقِّ لَمَّا جَآءَكُمْ أَسِحْرٌ هَٰذَا وَلَا يُفْلِحُ ٱلسَّٰحِرُونَ

Moses said to them in disapproval: Are you calling the truth, when it has come to you, magic? Never! This is not magic. I know that a magician can never be successful, so why would I practise magic?

Moses said to them in disapproval: Are you calling the truth, when it has come to you, magic? Never! This is not magic. I know that a magician can never be successful, so why would I practise magic?

"Have you come," said they, "to turn us back from what we found our ancestors doing, so that the two of you may attain supremacy in the land? We shall not believe in what you say.

They said, “Have you two come to us to revert us from what we found our fathers upon, and that the leadership in the land may only be for you two? And we shall never believe in you both.”

They said, 'Art thou come to us to turn us from that we found our fathers practising, and that the domination in the land might belong to you two? We do not believe you.

[The great ones] replied: "Hast thou come to turn us away from what we found our forefathers believing in and doing, so that the two of you might become supreme in this land? However, we do not believe in you two!"

They said: art thou come unto us to turn us aside from that faith whereon We found our fathers, and that the greatness in the land shall be unto you twain! And for the sake of you twain we are not going to be believers.

They said: "Have you come to us to turn us away from that (Faith) we found our fathers following, - and that you two may have greatness in the land? We are not going to believe you two!"

They said, “Did you come to us to divert us from what we found our ancestors following, and so that you become prominent in the land? We will never believe in you.”

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? We shall never accept what the two of you say.'

They said: "Have you come to us to turn us away from that we found our fathers following, and that you two may have greatness in the land We are not going to believe you two!"

They said: Hast thou come unto us to pervert us from that (faith) in which we found our fathers, and that you two may own the place of greatness in the land? We will not believe you two.

They said, ‘Have you come to us to turn us away from what we found our fathers following, so that supremacy may be yours in the land? We will not believe in the two of you.’

They said: 'Have you come to turn us away from that which we found our fathers practicing (in order that) the domination of the land might belong to you two? We do not believe you'

They said, "Have you come to us to turn us away from that upon which we found our fathers and so that you two may have grandeur in the land? And we are not believers in you."

They asked Moses, "Have you come to turn us away from the faith of our fathers and to make yourselves the rulers in the land? We shall never accept your faith."

They said: Have you come to us to turn us away from what we found our fathers upon, and (that) greatness in the land should be for you two? And we are not going to believe in you.

Q<u>a</u>loo ajitan<u>a</u> litalfitan<u>a</u> AAamm<u>a</u> wajadn<u>a</u> AAalayhi <u>a</u>b<u>a</u>an<u>a</u> watakoona lakum<u>a</u> alkibriy<u>a</u>o fee alar<u>d</u>i wam<u>a</u> na<u>h</u>nu lakum<u>a</u> bimumineen<b>a</b>

They said, "Have you come to turn us away from what we found our forefathers following, so that the two of you might become supreme in this land? We will never believe in you."

They said: "Hast thou come to us to turn us away from the ways we found our fathers following,- in order that thou and thy brother may have greatness in the land? But not we shall believe in you!"

10

قَالُوٓا۟ أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ ءَابَآءَنَا وَتَكُونَ لَكُمَا ٱلْكِبْرِيَآءُ فِى ٱلْأَرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ

The people of Pharaoh gave Moses the following response: Have you brought this magic to turn us away from the religion we found our fathers following, so that you and your brother can gain control of us? We are not going to believe you two, O Moses and Aaron.

The people of Pharaoh gave Moses the following response: Have you brought this magic to turn us away from the religion we found our fathers following, so that you and your brother can gain control of us? We are not going to believe you two, O Moses and Aaron.

"Bring the cleverest magicians to me," said the Pharaoh.

And Firaun said, “Bring every expert magician to me.”

Pharaoh said, 'Bring me every cunning sorcerer.'

And Pharaoh commanded: "Bring before me every sorcerer of great knowledge!"

And Firawn said: bring unto me every magician knowing.

And Fir'aun (Pharaoh) said: "Bring to me every well-versed sorcerer."

Pharaoh said, “Bring me every experienced sorcerer.”

And Pharaoh said (to his) men: 'Bring every skilled sorcerer to me.'

And Fir`awn said: "Bring me every well-versed sorcerer."

And Pharaoh said: Bring every cunning wizard unto me.

Pharaoh said, ‘Bring me every expert magician.’

(Then) Pharaoh said: 'Bring every skilled sorcerer'

And Pharaoh said, "Bring to me every learned magician."

The Pharaoh ordered every skillful magician to come into his presence.

And Firon said: Bring to me every skillful magician.

Waq<u>a</u>la firAAawnu itoonee bikulli s<u>ah</u>irin AAaleem<b>in</b>

Then Pharaoh said, "Bring me every skilled magician!"

Said Pharaoh: "Bring me every sorcerer well versed."

10

وَقَالَ فِرْعَوْنُ ٱئْتُونِى بِكُلِّ سَٰحِرٍ عَلِيمٍ

Pharaoh said to his people, ‘Bring me every person who is knowledgeable and skilled in magic’.

Pharaoh said to his people, ‘Bring me every person who is knowledgeable and skilled in magic’.

<h2 class="title">Between Musa and the Magicians</h2><p>Allah mentioned the story of the magicians and Musa in Surat Al-A`raf (there is a commentary on it in that Surah), this Surah,Surat Ta Ha, and in Surat Ash-Shu`ara'. Fir`awn, may Allah's curse be upon him, wanted to deceive the people and impress them with the tricks of the magicians in direct opposition to the plain truth that Musa brought. The result was the exact opposite and he therefore didn't attain his goal. The signs of the Lord prevailed in that public festival. </p><div class="text_uthmani arabic">وَأُلْقِىَ السَّحَرَةُ سَـجِدِينَ - قَالُواْ ءَامَنَّا بِرَبِّ الْعَـلَمِينَ - رَبِّ مُوسَى وَهَـرُونَ </div><p>(And the sorcerers fell down prostrate. They said: "We believe in the Lord of all that exists -- the Lord of Musa and Harun.")(7:120-122) Fir`awn thought that he would achieve victory through the magicians over the Messenger sent by Allah, the All-Knower of all hidden things. But he failed, lost Paradise and was deserving of the Hellfire. </p><div class="text_uthmani arabic">وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ - فَلَمَّا جَآءَ السَّحَرَةُ قَالَ لَهُمْ مُّوسَى أَلْقُواْ مَآ أَنتُمْ مُّلْقُونَ </div><p>(And Fir`awn said: "Bring me every well-versed sorcerer." And when the sorcerers came, Musa said to them: "Cast down what you want to cast!") They stood in line after they received the promise of Fir`awn to become closer to him and obtain a generous reward. Musa wanted them to begin. He wanted the people to see what the magicians had made, then he would come with the truth after that to triumph over their falsehood. </p><div class="text_uthmani arabic">قَالُواْ يمُوسَى إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَى قَالَ بَلْ أَلْقُواْ</div><p>(They said: "O Musa! Either you throw first or we be the first to throw" Musa said: "Nay, throw you (first)!") When the magicians cast their spells they bewitched the eyes of the people through their display of mighty sorcery. At that time, </p><div class="text_uthmani arabic">فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى - قُلْنَا لاَ تَخَفْ إِنَّكَ أَنتَ الاٌّعْلَى - وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُواْ إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى </div><p>(Musa conceived fear in himself. We (Allah) said: "Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.") (20:67-69) Upon that, Musa said: </p><div class="text_uthmani arabic">فَلَمَّآ أَلْقُواْ قَالَ مُوسَى مَا جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لاَ يُصْلِحُ عَمَلَ الْمُفْسِدِينَ - وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَـتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ </div><p>(What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of the evildoers. And Allah will establish and make apparent the truth by His Words, however much the criminals may hate (it). ) </p>

Between Musa and the MagiciansAllah mentioned the story of the magicians and Musa in Surat Al-A`raf (there is a commentary on it in that Surah), this Surah,Surat Ta Ha, and in Surat Ash-Shu`ara'. Fir`awn, may Allah's curse be upon him, wanted to deceive the people and impress them with the tricks of the magicians in direct opposition to the plain truth that Musa brought. The result was the exact opposite and he therefore didn't attain his goal. The signs of the Lord prevailed in that public festival. وَأُلْقِىَ السَّحَرَةُ سَـجِدِينَ - قَالُواْ ءَامَنَّا بِرَبِّ الْعَـلَمِينَ - رَبِّ مُوسَى وَهَـرُونَ (And the sorcerers fell down prostrate. They said: "We believe in the Lord of all that exists -- the Lord of Musa and Harun.")(7:120-122) Fir`awn thought that he would achieve victory through the magicians over the Messenger sent by Allah, the All-Knower of all hidden things. But he failed, lost Paradise and was deserving of the Hellfire. وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ - فَلَمَّا جَآءَ السَّحَرَةُ قَالَ لَهُمْ مُّوسَى أَلْقُواْ مَآ أَنتُمْ مُّلْقُونَ (And Fir`awn said: "Bring me every well-versed sorcerer." And when the sorcerers came, Musa said to them: "Cast down what you want to cast!") They stood in line after they received the promise of Fir`awn to become closer to him and obtain a generous reward. Musa wanted them to begin. He wanted the people to see what the magicians had made, then he would come with the truth after that to triumph over their falsehood. قَالُواْ يمُوسَى إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَى قَالَ بَلْ أَلْقُواْ(They said: "O Musa! Either you throw first or we be the first to throw" Musa said: "Nay, throw you (first)!") When the magicians cast their spells they bewitched the eyes of the people through their display of mighty sorcery. At that time, فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى - قُلْنَا لاَ تَخَفْ إِنَّكَ أَنتَ الاٌّعْلَى - وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُواْ إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى (Musa conceived fear in himself. We (Allah) said: "Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.") (20:67-69) Upon that, Musa said: فَلَمَّآ أَلْقُواْ قَالَ مُوسَى مَا جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لاَ يُصْلِحُ عَمَلَ الْمُفْسِدِينَ - وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَـتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ (What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of the evildoers. And Allah will establish and make apparent the truth by His Words, however much the criminals may hate (it). )

So when the magicians arrived, Moses said to them: "Cast whatever (spell) you have to cast."

So when the magicians came, Moosa said to them, “Cast whatever you intend to cast.”

Then, when the sorcerers came, Moses said to them, 'Cast you down what you will cast.'

And when the sorcerers came, Moses said unto them: "Throw whatever you may [wish to] throw!"

Then when the magicians were come, Musa said unto them: cast down that which ye are going to cast down.

And when the sorcerers came, Musa (Moses) said to them: "Cast down what you want to cast!"

And when the sorcerers came, Moses said to them, “Throw whatever you have to throw.”

And when the sorcerers came Moses said to them: 'Cast whatever you wish to cast.'

And when the sorcerers came, Musa said to them: "Cast down what you want to cast!"

And when the wizards came, Moses said unto them: Cast your cast!

So when the magicians came, Moses said to them, ‘Throw down what you have to throw.’

When the sorcerers came, Moses said to them: 'Cast down what you will cast'

So when the magicians came, Moses said to them, "Throw down whatever you will throw."

When all the magicians were brought to his court, Moses asked them to cast down what they wanted to.

And when the magicians came, Musa said to them: Cast down what you have to cast.

Falamm<u>a</u> j<u>a</u>a a<b>l</b>ssa<u>h</u>aratu q<u>a</u>la lahum moos<u>a</u> alqoo m<u>a</u> antum mulqoon<b>a</b>

When the magicians came, Moses said to them, "Cast down whatever you are going to cast down."

When the sorcerers came, Moses said to them: "Throw ye what ye (wish) to throw!"

10

فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالَ لَهُم مُّوسَىٰٓ أَلْقُوا۟ مَآ أَنتُم مُّلْقُونَ

When the magicians were brought to Pharaoh, Moses (peace be upon him) said to them with full faith that he would defeat them, ‘Throw down, O magicians, whatever you have to throw’.

When the magicians were brought to Pharaoh, Moses (peace be upon him) said to them with full faith that he would defeat them, ‘Throw down, O magicians, whatever you have to throw’.

When they had cast (their spell) Moses said: "What you have cast is only a charm which God will surely nullify. God does not verily render the deeds of evil-doers righteous.

Therefore when they had cast, Moosa said, “This what you have brought, is magic; Allah will now make it void; indeed Allah does not make the works of the mischievous successful.”

Then, when they had cast, Moses said, 'What you have brought is sorcery; God will assuredly bring it to naught. God sets not right the work of those who do corruption.

And when they threw down [their staffs and cast a spell upon the people's eyes], Moses said unto them: "What you have contrived is [but] sorcery which, verily, God will bring to nought! Verily, God does not further the works of spreaders of corruption -

Then when they had cast down, Musa said: that which ye have brought is magic, verily Allah will soon make it vain; verily Allah setteth not right the work of the corrupters.

Then when they had cast down, Musa (Moses) said: "What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of Al-Mufsidun (the evil-doers, corrupts, etc.).

And when they threw, Moses said, “What you produced is sorcery, and God will make it fail. God does not foster the efforts of the corrupt.”

Then when they had cast (their staffs), Moses said: 'What you have produced is sheer sorcery. Allah will certainly reduce it to naught. Surely Allah does not set right the work of the mischief-makers.

Then when they had cast down, Musa said: "What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of the evildoers.

And when they had cast, Moses said: That which ye have brought is magic. Lo! Allah will make it vain. Lo! Allah upholdeth not the work of mischief-makers.

So when they threw down [their sticks and ropes], Moses said, ‘What you have produced is magic. Indeed Allah will bring it to naught presently. Indeed Allah does not foster the efforts of those who cause corruption.

And when they had cast, Moses said: 'What you have brought is sorcery. Surely, Allah will render it as nothing. Allah does not put right the work of the corrupt'

And when they had thrown, Moses said, "What you have brought is [only] magic. Indeed, Allah will expose its worthlessness. Indeed, Allah does not amend the work of corrupters.

When the magicians had thrown theirs, Moses said, "What you have performed is magic. God will certainly prove it to be false; He will not make the deeds of the corrupt people righteous.

So when they cast down, Musa said to them: What you have brought is deception; surely Allah will make it naught; surely Allah does not make the work of mischief-makers to thrive.

Falamm<u>a</u> alqaw q<u>a</u>la moos<u>a</u> m<u>a</u> jitum bihi a<b>l</b>ssi<u>h</u>ru inna All<u>a</u>ha sayub<u>t</u>iluhu inna All<u>a</u>ha l<u>a</u> yu<u>s</u>li<u>h</u>u AAamala almufsideen<b>a</b>

And when they had done so, Moses said, "What you have wrought is mere sorcery. Surely, God will bring it to nothing. Truly, God does not support the work of mischief-makers;

When they had had their throw, Moses said: "What ye have brought is sorcery: Allah will surely make it of no effect: for Allah prospereth not the work of those who make mischief.

10

فَلَمَّآ أَلْقَوْا۟ قَالَ مُوسَىٰ مَا جِئْتُم بِهِ ٱلسِّحْرُ إِنَّ ٱللَّهَ سَيُبْطِلُهُۥٓ إِنَّ ٱللَّهَ لَا يُصْلِحُ عَمَلَ ٱلْمُفْسِدِينَ

When they threw down their magical spells, Moses (peace be upon him) said to them: What you have shown is magic. Allah will cause what you have done to be nothing and of no effect. You cause corruption on earth by means of your magic and Allah does not set right the action of a person who causes corruption.

When they threw down their magical spells, Moses (peace be upon him) said to them: What you have shown is magic. Allah will cause what you have done to be nothing and of no effect. You cause corruption on earth by means of your magic and Allah does not set right the action of a person who causes corruption.

God vindicates the truth by His commands, however the sinners may dislike it."

“And Allah will prove the truth by His Words, even if the guilty get annoyed.”

God verifies the truth by His words, though sinners be averse.'

whereas by His words God proves the truth to be true, however hateful this may be to those who are lost in sin!"

And Allah justifieth the truth according to His words, even though the culprits may detest.

"And Allah will establish and make apparent the truth by His Words, however much the Mujrimun (criminals, disbelievers, polytheists, sinners, etc.) may hate it."

“And God upholds the truth with His words, even though the sinners detest it.”

Allah vindicates the truth by His commands, howsoever much the guilty might detest that.'

"And Allah will establish and make apparent the truth by His Words, however much the criminals may hate (it)."

And Allah will vindicate the Truth by His words, however much the guilty be averse.

Allah will confirm the truth with His words, though the guilty should be averse.’

Allah verifies the truth by His Words, even though the sinners hate it.

And Allah will establish the truth by His words, even if the criminals dislike it."

God will make the Truth stand supreme by His words, even though the wicked people dislike it."

And Allah will show the truth to be the truth by His words, though the guilty may be averse (to it).

Wayu<u>h</u>iqqu All<u>a</u>hu al<u>h</u>aqqa bikalim<u>a</u>tihi walaw kariha almujrimoon<b>a</b>

God establishes the truth by His words, however much the sinners may dislike it."

"And Allah by His words doth prove and establish His truth, however much the sinners may hate it!"

10

وَيُحِقُّ ٱللَّهُ ٱلْحَقَّ بِكَلِمَٰتِهِۦ وَلَوْ كَرِهَ ٱلْمُجْرِمُونَ

Allah will establish the truth and give it weight with His words of decree and with the proof and evidence contained in His words of law, even though the sinful disbelievers from the people of Pharaoh dislike it.

Allah will establish the truth and give it weight with His words of decree and with the proof and evidence contained in His words of law, even though the sinful disbelievers from the people of Pharaoh dislike it.

But none of them put faith in Moses except some youths among his people who were nonetheless afraid lest the Pharaoh and his nobles should persecute them; for the Pharaoh was mighty in the land, and guilty of excesses.

So none accepted faith in Moosa, except a few descendants of his people, fearing Firaun and his court members, that they would force them to revert; and indeed Firaun was a rebel in the land; and indeed he crossed the limits.

So none believed in Moses, save a seed of his people, for fear of Pharaoh and their Council, that they would persecute them; and Pharaoh was high in the land, and he was one of the prodigals.

But none save a few of his people declared their faith in Moses, [while others held back] for fear of Pharaoh and their great ones, lest they persecute them: for, verily, Pharaoh was mighty on earth and was, verily, of those who are given to excesses.

Then none believed in Musa save a posterity of his people, through fear of Fir'awn and their chiefs, lest he should persecute them; and verily Fir'awn was lofty in the land, and verily he was of the extravagant.

But none believed in Musa (Moses) except the offspring of his people, because of the fear of Fir'aun (Pharaoh) and his chiefs, lest they should persecute them; and verily, Fir'aun (Pharaoh) was arrogant tyrant on the earth, he was indeed one of the Musrifun (polytheists, sinners and transgressors, those who give up the truth and follow the evil, and commit all kinds of great sins).

But none believed in Moses except some children of his people, for fear that Pharaoh and his chiefs would persecute them. Pharaoh was high and mighty in the land. He was a tyrant.

None but a few youths of Moses' people accepted him, 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.

But none believed in Musa except the offspring of his people, because of the fear of Fir`awn and his chiefs, lest they should persecute them; and verily, Fir`awn was an arrogant tyrant on the earth, he was indeed one of the transgressors.

But none trusted Moses, save some scions of his people, (and they were) in fear of Pharaoh and their chiefs, that he would persecute them. Lo! Pharaoh was verily a tyrant in the land, and lo! he verily was of the wanton.

But none believed in Moses except some youths from among his people, for the fear of Pharaoh and his elite that he would persecute them. For Pharaoh was indeed a tyrant in the land, and indeed he was an unrestrained [despot].

So none believed Moses except a few of his nation because they feared that Pharaoh and their Council would persecute them. Pharaoh was mighty in theland, and one of the evildoers.

But no one believed Moses, except [some] youths among his people, for fear of Pharaoh and his establishment that they would persecute them. And indeed, Pharaoh was haughty within the land, and indeed, he was of the transgressors

No one believed in Moses except some young people of his own tribe who were at the same time very afraid of the persecution of the Pharaoh and his people. The Pharaoh was certainly a tyrant and a transgressor.

But none believed in Musa except the offspring of his people, on account of the fear of Firon and their chiefs, lest he should persecute them; and most surely Firon was lofty in the land; and most surely he was of the extravagant.

Fam<u>a</u> <u>a</u>mana limoos<u>a</u> ill<u>a</u> <u>th</u>urriyyatun min qawmihi AAal<u>a</u> khawfin min firAAawna wamalaihim an yaftinahum wainna firAAawna laAA<u>a</u>lin fee alar<u>d</u>i wainnahu lamina almusrifeen<b>a</b>

But none save a few youths declared their faith in Moses, [while others held back] for fear that Pharaoh and his nobles would persecute them. Pharaoh was high and mighty in the land. And one who transgressed all bounds.

But none believed in Moses except some children of his people, because of the fear of Pharaoh and his chiefs, lest they should persecute them; and certainly Pharaoh was mighty on the earth and one who transgressed all bounds.

10

فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٌ مِّن قَوْمِهِۦ عَلَىٰ خَوْفٍ مِّن فِرْعَوْنَ وَمَلَإِي۟هِمْ أَن يَفْتِنَهُمْ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِى ٱلْأَرْضِ وَإِنَّهُۥ لَمِنَ ٱلْمُسْرِفِينَ

The people resolved to turn away and none accepted Moses (peace be upon him), despite the open miracles and clear proof he brought, besides a few youth from his people, the Israelites. Those who persisted in rejection did so out of fear that Pharaoh and the nobles from his people would turn them away from their faith by imposing a punishment on them if they came to know of their belief. Pharaoh was high-handed in his authority over Egypt and its people, and he was of those who overstepped the limit with respect to disbelief and in killing and punishing the Israelites.

The people resolved to turn away and none accepted Moses (peace be upon him), despite the open miracles and clear proof he brought, besides a few youth from his people, the Israelites. Those who persisted in rejection did so out of fear that Pharaoh and the nobles from his people would turn them away from their faith by imposing a punishment on them if they came to know of their belief. Pharaoh was high-handed in his authority over Egypt and its people, and he was of those who overstepped the limit with respect to disbelief and in killing and punishing the Israelites.

<h2 class="title">Only a Few Youth from Fir`awn's People believed in Musa</h2><p>Allah tells us that despite all the clear signs and irrefutable evidence Musa came with, only a few offspring from Fir`awn's followers believed in him. They were even scared that Fir`awn and his followers would force them to return to Kufr (disbelief). Fir`awn was an evil tyrant and extremely arrogant. His people feared him and his power too much. Al-`Awfi reported that Ibn `Abbas said: </p><div class="text_uthmani arabic">فَمَآ ءامَنَ لِمُوسَى إِلاَّ ذُرِّيَّةٌ مِّن قَوْمِهِ عَلَى خَوْفٍ مِّن فِرْعَوْنَ وَمَلَئِهِمْ أَن يَفْتِنَهُمْ</div><p>(But none believed in Musa except the offspring of his people because of the fear of Fir `awn and his chiefs, lest they should persecute them.) "The offspring that believed in Musa from Fir`awn's people, other than Banu Israel, were few. Among them were Fir`awn's wife, the believer who was hiding his faith, Fir`awn's treasurer, and his wife." The Children of Israel, however, themselves believed in Musa, all of them. They were glad to see him coming. They knew of his description and the news of his advent from their previous Books. They knew that Allah was going to save them through him from the capture of Fir`awn and give them power over him. So when this knowledge reached Fir`awn he was very wary. But his caution and weariness didn't help him one bit. When Musa arrived, Fir`awn subjected them to great harm, and </p><div class="text_uthmani arabic">قَالُواْ أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا قَالَ عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى الاٌّرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ </div><p>(They said: "We (Children of Israel) suffered troubles before you came to us, and since you have come to us." He said: "It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act')7:129 The fact that all of the Children Israel became believers is evidenced by the following Ayat: </p><div class="text_uthmani arabic">وَقَالَ مُوسَى يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ </div>

Only a Few Youth from Fir`awn's People believed in MusaAllah tells us that despite all the clear signs and irrefutable evidence Musa came with, only a few offspring from Fir`awn's followers believed in him. They were even scared that Fir`awn and his followers would force them to return to Kufr (disbelief). Fir`awn was an evil tyrant and extremely arrogant. His people feared him and his power too much. Al-`Awfi reported that Ibn `Abbas said: فَمَآ ءامَنَ لِمُوسَى إِلاَّ ذُرِّيَّةٌ مِّن قَوْمِهِ عَلَى خَوْفٍ مِّن فِرْعَوْنَ وَمَلَئِهِمْ أَن يَفْتِنَهُمْ(But none believed in Musa except the offspring of his people because of the fear of Fir `awn and his chiefs, lest they should persecute them.) "The offspring that believed in Musa from Fir`awn's people, other than Banu Israel, were few. Among them were Fir`awn's wife, the believer who was hiding his faith, Fir`awn's treasurer, and his wife." The Children of Israel, however, themselves believed in Musa, all of them. They were glad to see him coming. They knew of his description and the news of his advent from their previous Books. They knew that Allah was going to save them through him from the capture of Fir`awn and give them power over him. So when this knowledge reached Fir`awn he was very wary. But his caution and weariness didn't help him one bit. When Musa arrived, Fir`awn subjected them to great harm, and قَالُواْ أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا قَالَ عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى الاٌّرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ (They said: "We (Children of Israel) suffered troubles before you came to us, and since you have come to us." He said: "It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act')7:129 The fact that all of the Children Israel became believers is evidenced by the following Ayat: وَقَالَ مُوسَى يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ

Moses said: "O my people, if you do believe in God place your trust in Him if you are obedient."

And Moosa said, “O my people! If you have accepted faith in Allah, then you should rely only upon Him, if you are Muslims.”

Moses said, 'O my people, if you believe in God, in Him put your trust, if you have surrendered.'

And Moses said: "O my people! If you believe in God, place your trust in Him -if you have [truly] surrendered yourselves unto Him!"

And Musa said: my people! if ye have been believing in Allah, then on Him rely, if ye are muslims.

And Musa (Moses) said: "O my people! If you have believed in Allah, then put your trust in Him if you are Muslims (those who submit to Allah's Will)."

Moses said, “O my people, if you have believed in God, then put your trust in Him, if you have submitted.”

Moses said: 'My people! If you believe in Allah and are truly Muslims then place your reliance on Him alone.'

And Musa said: "O my people! If you have believed in Allah, then put your trust in Him if you are Muslims."

And Moses said: O my people! If ye have believed in Allah then put trust in Him, if ye have indeed surrendered (unto Him)!

And Moses said, ‘O my people! If you have faith in Allah, put your trust in Him, if you have submitted [to Him].’

Moses said: 'O my nation, if you believe in Allah, put your trust in Him, if you have surrendered (Muslims)'

And Moses said, "O my people, if you have believed in Allah, then rely upon Him, if you should be Muslims."

Moses told his people, "If you have submitted yourselves to God and have faith in Him, put your trust in Him".

And Musa said: O my people! if you believe in Allah, then rely on Him (alone) if you submit (to Allah).

Waq<u>a</u>la moos<u>a</u> y<u>a</u> qawmi in kuntum <u>a</u>mantum bi<b>A</b>ll<u>a</u>hi faAAalayhi tawakkaloo in kuntum muslimeen<b>a</b>

Moses said, "O my people; if you believe in God, [and] if you have surrendered yourselves to Him, then in Him alone put your trust."

Moses said: "O my people! If ye do (really) believe in Allah, then in Him put your trust if ye submit (your will to His)."

10

وَقَالَ مُوسَىٰ يَٰقَوْمِ إِن كُنتُمْ ءَامَنتُم بِٱللَّهِ فَعَلَيْهِ تَوَكَّلُوٓا۟ إِن كُنتُم مُّسْلِمِينَ

Moses (peace be upon him) said to his people, ‘O my people, if you have true faith in Allah, place your reliance in Him alone, if you have submitted. Placing reliance in Allah will protect you from harm and will bring you good’.

Moses (peace be upon him) said to his people, ‘O my people, if you have true faith in Allah, place your reliance in Him alone, if you have submitted. Placing reliance in Allah will protect you from harm and will bring you good’.

<h2 class="title">Musa encouraged His People to put Their Trust in Allah</h2><p>Allah told us that Musa said to the Children of Israel: </p><div class="text_uthmani arabic">يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ</div><p>(O my people! If you have believed in Allah, then put your trust in Him if you are Muslims.) Allah is sufficient for those who put their trust in Him. </p><div class="text_uthmani arabic">أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ</div><p>(Is not Allah sufficient for His servant)(39:36) </p><div class="text_uthmani arabic">وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ</div><p>(And whosoever puts his trust in Allah, then He will suffice him.)(65:3) Allah combines worship and reliance in many places. He said: </p><div class="text_uthmani arabic">فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ</div><p>(So worship Him and put your trust in Him.)(11:123) </p><div class="text_uthmani arabic">قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا</div><p>(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust..)(67:29) and </p><div class="text_uthmani arabic">رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً </div><p>((He alone is) the Lord of the east and the west; none has the right to be worshipped but He. So take Him (alone) as a protector.)(73:9) And Allah commanded the believers to say many times in their Salah: </p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ </div><p>(You (Alone) we worship, and You (Alone) we ask for help (for each and everything).)(1:5) The Children of Israel complied with this command and said: </p><div class="text_uthmani arabic">عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّـلِمِينَ</div><p>(In Allah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers.) This means don't give them victory over us so that they rule us. So they might not think that they have authority over us because they were following the truth and we were falsehood. This might be a deceiving trial for them. This meaning was reported from Abu Mijliz and Abu Ad-Duha, `Abdur-Razzaq, in a narration from Mujahid, said, </p><div class="text_uthmani arabic">رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّـلِمِينَ</div><p>(Our Lord! Make us not a trial for the folk who are wrongdoers) meaning, "Do not give them authority over us so they might make us fall into Fitnah." Allah's statement: </p><div class="text_uthmani arabic">وَنَجِّنَا بِرَحْمَتِكَ</div><p>(And save us by Your mercy) means save us through Your mercy and beneficence </p><div class="text_uthmani arabic">مِنَ الْقَوْمِ الْكَـفِرِينَ</div><p>(from the disbelieving folk. ) meaning, from those who denied the truth and covered it. We truly have believed in You and put our trust in You. </p>

Musa encouraged His People to put Their Trust in AllahAllah told us that Musa said to the Children of Israel: يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ(O my people! If you have believed in Allah, then put your trust in Him if you are Muslims.) Allah is sufficient for those who put their trust in Him. أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ(Is not Allah sufficient for His servant)(39:36) وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ(And whosoever puts his trust in Allah, then He will suffice him.)(65:3) Allah combines worship and reliance in many places. He said: فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ(So worship Him and put your trust in Him.)(11:123) قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust..)(67:29) and رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً ((He alone is) the Lord of the east and the west; none has the right to be worshipped but He. So take Him (alone) as a protector.)(73:9) And Allah commanded the believers to say many times in their Salah: إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You (Alone) we worship, and You (Alone) we ask for help (for each and everything).)(1:5) The Children of Israel complied with this command and said: عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّـلِمِينَ(In Allah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers.) This means don't give them victory over us so that they rule us. So they might not think that they have authority over us because they were following the truth and we were falsehood. This might be a deceiving trial for them. This meaning was reported from Abu Mijliz and Abu Ad-Duha, `Abdur-Razzaq, in a narration from Mujahid, said, رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّـلِمِينَ(Our Lord! Make us not a trial for the folk who are wrongdoers) meaning, "Do not give them authority over us so they might make us fall into Fitnah." Allah's statement: وَنَجِّنَا بِرَحْمَتِكَ(And save us by Your mercy) means save us through Your mercy and beneficence مِنَ الْقَوْمِ الْكَـفِرِينَ(from the disbelieving folk. ) meaning, from those who denied the truth and covered it. We truly have believed in You and put our trust in You.

They answered: "We have placed our trust in God. O Lord, do not make us a target of oppression for these tyrannical people,

They said, “We have relied only upon Allah; Our Lord! Do not make us a test* for the unjust people.” (* By giving them power over us.)

They said, 'In God we have put our trust. Our Lord, make us not a temptation to the people of the evildoers,

Whereupon they answered: "In God have we placed our trust! O our Sustainer, make us not a plaything for evildoing folk,

So they said: on Allah We rely, our Lord! make us not a trial for the wrong-doing people.

They said: "In Allah we put our trust. Our Lord! Make us not a trial for the folk who are Zalimun (polytheists and wrong-doing) (i.e. do not make them overpower us).

They said, “In God we have put our trust. Our Lord, do not make us victims of the oppressive people.”

They replied: 'We place our reliance on Allah. Our Lord! Do not make us a trial for the oppressors,

They said: "In Allah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers.

They said: In Allah we put trust. Our Lord! Oh, make us not a lure for the wrongdoing folk;

Whereat they said, ‘In Allah we have put our trust.’ ‘Our Lord! Do not make us a [means of] test for the wrongdoing lot,

They said: 'We have put our trust in Allah. Our Lord, do not let us be a temptation to the harmdoing nation.

So they said, "Upon Allah do we rely. Our Lord, make us not [objects of] trial for the wrongdoing people

They said, "In God do we trust. Lord, do not subject us to the persecution of the unjust ones,

So they said: On Allah we rely: O our Lord! make us not subject to the persecution of the unjust people:

Faq<u>a</u>loo AAal<u>a</u> All<u>a</u>hi tawakkaln<u>a</u> rabban<u>a</u> l<u>a</u> tajAAaln<u>a</u> fitnatan lilqawmi a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

They said, "In God we put our trust. Our Lord, make us not a trial [the subject of persecution] for the oppressors.

They said: "In Allah do we put out trust. Our Lord! make us not a trial for those who practise oppression;

10

فَقَالُوا۟ عَلَى ٱللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ ٱلظَّٰلِمِينَ

They responded to Moses (peace be upon him) and said to him: In Allah alone we place our trust. O our Lord, do not give the wrongdoers power over us because they will try to take us away from our religion by inflicting punishments on us, by killing us and by tempting us.

They responded to Moses (peace be upon him) and said to him: In Allah alone we place our trust. O our Lord, do not give the wrongdoers power over us because they will try to take us away from our religion by inflicting punishments on us, by killing us and by tempting us.

And deliver us by Your grace from a people who do not believe."

“And with Your mercy, rescue us from the disbelievers.”

and deliver us by Thy mercy from the people of the unbelievers.'

and save us, by Thy grace, from people who deny the truth!"

And deliver us in Thine mercy from the disbelieving people.

"And save us by Your Mercy from the disbelieving folk."

“And deliver us, by Your mercy, from the disbelieving people.”

and deliver us, through Your mercy, from the unbelievers.'

"And save us by Your mercy from the disbelieving folk."

And, of Thy mercy, save us from the folk that disbelieve.

and deliver us by Your mercy from the faithless lot.’

Save us, through Your Mercy, from the unbelieving nation'

And save us by Your mercy from the disbelieving people."

Lord, save us, through Your mercy, from the disbelieving people."

And do Thou deliver us by Thy mercy from the unbelieving people.

Wanajjin<u>a</u> bira<u>h</u>matika mina alqawmi alk<u>a</u>fireen<b>a</b>

And deliver us by Your mercy from the people who deny the truth."

"And deliver us by Thy Mercy from those who reject (Thee)."

10

وَنَجِّنَا بِرَحْمَتِكَ مِنَ ٱلْقَوْمِ ٱلْكَٰفِرِينَ

Rescue us through Your mercy, O our Lord, from the hands of the people of Pharaoh who are disbelievers, because they have made us into slaves and have harmed us by inflicting punishments on us and by killing us.

Rescue us through Your mercy, O our Lord, from the hands of the people of Pharaoh who are disbelievers, because they have made us into slaves and have harmed us by inflicting punishments on us and by killing us.

We commanded Moses and his brother: "Build homes for your people in Egypt, and make your houses places of worship, perform your acts of prayer and give happy tidings to those who believe."

And We sent the divine revelation to Moosa and his brother that, “Build houses for your people in Egypt and make your houses as places of worship, and keep the prayer established, and give glad tidings to the Muslims.”

And We revealed to Moses and his brother, 'Take you, for your people, in Egypt certain houses; and make your houses a direction for men to pray to; and perform the prayer; and do thou give good tidings to the believers.'

And [thus] did We inspire Moses and his brother: "Set aside for your people some houses in the city, and [tell them], `Turn your houses into places of worship, and be constant in prayer!' And give thou [O Moses] the glad tiding [of God's succour] to all believers."

And We Revealed unto Musa and his brother: inhabit houses for your people in Misr, and make your houses a place of Worship, and establish prayer, and give glad tidings to the believers.

And We inspired Musa (Moses) and his brother (saying): "Take dwellings for your people in Egypt, and make your dwellings as places for your worship, and perform As-Salat (Iqamat-as-Salat), and give glad tidings to the believers."

And We inspired Moses and his brother, “Settle your people in Egypt, and make your homes places of worship, and perform the prayer, and give good news to the believers.”

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, and give glad tidings to the men of faith.

And We revealed to Musa and his brother (saying): "Provide dwellings for your people in Egypt, and make your dwellings as places for your worship, and perform the Salah, and give glad tidings to the believers."

And We inspired Moses and his brother, (saying): Appoint houses for your people in Egypt and make your houses oratories, and establish worship. And give good news to the believers.

We revealed to Moses and his brother [saying], ‘Settle your people in the city, and let your houses face each other, and maintain the prayer, and give good news to the faithful.’

We revealed to Moses and his brother: 'Take certain houses for your people in Egypt. Make your houses a direction (for pray); establish the prayer; and give glad tidings to the believers'

And We inspired to Moses and his brother, "Settle your people in Egypt in houses and make your houses [facing the] qiblah and establish prayer and give good tidings to the believers."

We sent a revelation to Moses and his brother to build houses for their people in the Pharaoh's town and to build them facing one another. (We told him) that therein they should pray and that Moses should give the glad news (of God's mercy) to the faithful ones.

And We revealed to Musa and his brother, saying: Take for your people houses to abide in Egypt and make your houses places of worship and keep up prayer and give good news to the believers.

Waaw<u>h</u>ayn<u>a</u> il<u>a</u> moos<u>a</u> waakheehi an tabawwa<u>a</u> liqawmikum<u>a</u> bimi<u>s</u>ra buyootan wa<b>i</b>jAAaloo buyootakum qiblatan waaqeemoo a<b>l</b><u>ss</u>al<u>a</u>ta wabashshiri almumineen<b>a</b>

We revealed [Our will] to Moses and his brother, saying, "Set aside for your people some houses in the city and turn them into places of worship, and be constant in prayer! And give [O Moses] the good news to the believers."

We inspired Moses and his brother with this Message: "Provide dwellings for your people in Egypt, make your dwellings into places of worship, and establish regular prayers: and give glad tidings to those who believe!"

10

وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰ وَأَخِيهِ أَن تَبَوَّءَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَٱجْعَلُوا۟ بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَبَشِّرِ ٱلْمُؤْمِنِينَ

I revealed to Moses and his brother, Aaron (peace be upon them), that they should select and make homes for their people to worship Me alone; that they should make their homes face the direction of the qiblah (which was then Jerusalem); and that they should perform the ritual prayer with perfection. I also told Moses to inform the believers of news that will please them: the news of My assistance and support for them; My destruction of their enemy; and My making them successors on earth.

I revealed to Moses and his brother, Aaron (peace be upon them), that they should select and make homes for their people to worship Me alone; that they should make their homes face the direction of the qiblah (which was then Jerusalem); and that they should perform the ritual prayer with perfection. I also told Moses to inform the believers of news that will please them: the news of My assistance and support for them; My destruction of their enemy; and My making them successors on earth.

<p>Commentary</p><p>Mentioned in the verses appearing immediately above, there are some circumstantial details along with their corresponding injunctions as they relate to Sayyidna Musa and Sayyidna Harun (علیہما السلام) and the children of Isra'il and the people of the Pharaoh. The first verse (87) carries an injunction pertaining to a particular event. Banu Isra'il (the children of Isra'il) who observed the religious law of Sayyidna Musa (علیہ السلام) used to perform their prayers only in their synagogues as customary. Then, the past communities were also bound by this injunction. Their prayers were not valid if performed in their homes. The Muslim Ummah was the special recipient of the convenience that they could, if needed, perform their prayers everywhere as they wished. In a Hadith of Sahih Muslim, the Holy Prophet ﷺ has, out of his six singularities, given one as, ` the whole earth has been made a masjid for me.' It means that Salah performed anywhere remains valid. However, it is something else that the performing of obligatory prayers in congregation only in masjids has been declared as an emphasized Sunnah. Then, saying nafl prayers inside homes is better. This was the usual practice of the Holy Prophet i He would say only the Fard Salah in the Masjid then go home and say his sunnahs and nafls there. As for the Banu Isra'il, they were bound to offer their prayers only in their synagogues in obedience to their religious laws. Realizing this, the Pharaoh who used to oppress them in all sorts of ways had all synagogues demolished so that they could be deprived of offering their prayers in accordance with their religious laws. Thereupon, Allah Ta` ala sent to the two prophets of Banu Isra'il, Sayyidna Musa and Harun, may peace be on them both, the injunction mentioned in verse 87. It was said there that new houses should be built in Egypt for Bani Isra'il and that their orientation should be towards the Qiblah so that prayers could be offered in those very residential houses.</p><p>This tells us that the religious law of past communities demanded that prayers should be offered in houses of worship specifically built for this purpose. But it was because of a particular incident that the Bani Isra'il were temporarily allowed to offer their prayers at home and, for this purpose, they were to have houses oriented towards the Qiblah. And it can also be said that even at this time of emergency they were allowed to offer their prayers in particular houses that were oriented towards the Qiblah. Praying in common homes and public places was still not permitted even at that time. It was unlike the Muslim community that has the convenience of offering their prayers anywhere, be it a city or wilderness. (Ruh al-Ma'ani)</p><p>It will be good to answer another question at this point. In this verse, the Bani Isra'il have been commanded to orient themselves towards the Qiblah. Which Qiblah is this? The Ka'bah or the Baytu 'l-Maqdis? Sayyidna ` Abdullah ibn ` Abbas ؓ says, It means the Ka'bah and the Ka'bah alone was the Qiblah of Sayyidna Musa (علیہ السلام) and his people.' (al-Qurtubi and Ruh al-Ma` ani)</p><p>In fact, some religious scholars say that the real Qiblah of all past prophets was no other but the Ka'bah.</p><p>As for the Hadith where it is said that the Jews turn their faces towards the Sakhrah (the Rock) of Baytu 'l-Maqdis during their prayers, it will be applied to the time when Sayyidna Musa left Egypt and headed towards Baytu 'l-Maqdis. This is not contrary to his Qiblah being the Baytullah during the period of his stay in Egypt.</p><p>It is also proved from this verse that the condition of facing to-wards the Qiblah was operative also during the period of past prophets. Similarly, it also stands proved from authentic reports that purity (taharah) and body cover (satr al-'aurah) were conditions of Salah even in the religious laws of all past prophets.</p><p>Since the very purpose of making houses Qiblah oriented was to pray in there, therefore, by giving the command: ` Establish Salah' (اَقِیمُوا الصَّلٰوۃَ ) after that, the instruction given was: If the Pharaoh stops you from making prayers in places reserved for worship, prayers do not stand dropped. Make these in your homes.</p><p>At the end of the verse, Sayyidna Musa (علیہ السلام) has been asked to convey the good news to believers that their mission will be successful. They will overpower the enemy and they will go to Paradise in the Hereafter. (Ruh al-Ma` ani)</p><p>It will be noted that, at the beginning of the verse, Sayyidna Musa and Harun (علیہما السلام) may peace be upon them both, were addressed in the dual form because they both were charged with the responsibility of having houses made Qiblah oriented and allowing occupants to pray in there. After that, by using the plural form which included all Bani Isra'il, command was given to establish Salah - because, this law included all, the prophet and his community. At the end, the command to convey the good news was given particularly to Sayyidna Musa (علیہ السلام) - because, it was he, as the law-giving prophet, who had the right to give out the good news of Paradise.</p>

CommentaryMentioned in the verses appearing immediately above, there are some circumstantial details along with their corresponding injunctions as they relate to Sayyidna Musa and Sayyidna Harun (علیہما السلام) and the children of Isra'il and the people of the Pharaoh. The first verse (87) carries an injunction pertaining to a particular event. Banu Isra'il (the children of Isra'il) who observed the religious law of Sayyidna Musa (علیہ السلام) used to perform their prayers only in their synagogues as customary. Then, the past communities were also bound by this injunction. Their prayers were not valid if performed in their homes. The Muslim Ummah was the special recipient of the convenience that they could, if needed, perform their prayers everywhere as they wished. In a Hadith of Sahih Muslim, the Holy Prophet ﷺ has, out of his six singularities, given one as, ` the whole earth has been made a masjid for me.' It means that Salah performed anywhere remains valid. However, it is something else that the performing of obligatory prayers in congregation only in masjids has been declared as an emphasized Sunnah. Then, saying nafl prayers inside homes is better. This was the usual practice of the Holy Prophet i He would say only the Fard Salah in the Masjid then go home and say his sunnahs and nafls there. As for the Banu Isra'il, they were bound to offer their prayers only in their synagogues in obedience to their religious laws. Realizing this, the Pharaoh who used to oppress them in all sorts of ways had all synagogues demolished so that they could be deprived of offering their prayers in accordance with their religious laws. Thereupon, Allah Ta` ala sent to the two prophets of Banu Isra'il, Sayyidna Musa and Harun, may peace be on them both, the injunction mentioned in verse 87. It was said there that new houses should be built in Egypt for Bani Isra'il and that their orientation should be towards the Qiblah so that prayers could be offered in those very residential houses.This tells us that the religious law of past communities demanded that prayers should be offered in houses of worship specifically built for this purpose. But it was because of a particular incident that the Bani Isra'il were temporarily allowed to offer their prayers at home and, for this purpose, they were to have houses oriented towards the Qiblah. And it can also be said that even at this time of emergency they were allowed to offer their prayers in particular houses that were oriented towards the Qiblah. Praying in common homes and public places was still not permitted even at that time. It was unlike the Muslim community that has the convenience of offering their prayers anywhere, be it a city or wilderness. (Ruh al-Ma'ani)It will be good to answer another question at this point. In this verse, the Bani Isra'il have been commanded to orient themselves towards the Qiblah. Which Qiblah is this? The Ka'bah or the Baytu 'l-Maqdis? Sayyidna ` Abdullah ibn ` Abbas ؓ says, It means the Ka'bah and the Ka'bah alone was the Qiblah of Sayyidna Musa (علیہ السلام) and his people.' (al-Qurtubi and Ruh al-Ma` ani)In fact, some religious scholars say that the real Qiblah of all past prophets was no other but the Ka'bah.As for the Hadith where it is said that the Jews turn their faces towards the Sakhrah (the Rock) of Baytu 'l-Maqdis during their prayers, it will be applied to the time when Sayyidna Musa left Egypt and headed towards Baytu 'l-Maqdis. This is not contrary to his Qiblah being the Baytullah during the period of his stay in Egypt.It is also proved from this verse that the condition of facing to-wards the Qiblah was operative also during the period of past prophets. Similarly, it also stands proved from authentic reports that purity (taharah) and body cover (satr al-'aurah) were conditions of Salah even in the religious laws of all past prophets.Since the very purpose of making houses Qiblah oriented was to pray in there, therefore, by giving the command: ` Establish Salah' (اَقِیمُوا الصَّلٰوۃَ ) after that, the instruction given was: If the Pharaoh stops you from making prayers in places reserved for worship, prayers do not stand dropped. Make these in your homes.At the end of the verse, Sayyidna Musa (علیہ السلام) has been asked to convey the good news to believers that their mission will be successful. They will overpower the enemy and they will go to Paradise in the Hereafter. (Ruh al-Ma` ani)It will be noted that, at the beginning of the verse, Sayyidna Musa and Harun (علیہما السلام) may peace be upon them both, were addressed in the dual form because they both were charged with the responsibility of having houses made Qiblah oriented and allowing occupants to pray in there. After that, by using the plural form which included all Bani Isra'il, command was given to establish Salah - because, this law included all, the prophet and his community. At the end, the command to convey the good news was given particularly to Sayyidna Musa (علیہ السلام) - because, it was he, as the law-giving prophet, who had the right to give out the good news of Paradise.

<h2 class="title">They were commanded to pray inside Their Homes</h2><p>Allah tells us why He saved the Children of Israel from Fir`awn and his people. He tells us how he saved them. Allah commanded Musa and his brother Harun to take houses for their people in Egypt, </p><div class="text_uthmani arabic">وَاجْعَلُواْ بُيُوتَكُمْ قِبْلَةً</div><p>(and make your dwellings as places for your worship,) Al-`Awfi reported that Ibn `Abbas said, while interpreting this Ayah: "The Children of Israel said to Musa, `We cannot offer our prayers in public in front of Fir`awn's people.' So Allah permitted them to pray in their houses. They were commanded to build their houses in the direction of the Qiblah." Mujahid commented, </p><div class="text_uthmani arabic">وَاجْعَلُواْ بُيُوتَكُمْ قِبْلَةً</div><p>(and make your dwellings as places for your worship,) When Banu Israel feared that Fir`awn might kill them in their gatherings at their temples, they were commanded to take their houses as places of worship. The houses should be facing the Qiblah and the prayer could be in secret." This was stated by Qatadah and Ad-Dahhak as well. </p>

They were commanded to pray inside Their HomesAllah tells us why He saved the Children of Israel from Fir`awn and his people. He tells us how he saved them. Allah commanded Musa and his brother Harun to take houses for their people in Egypt, وَاجْعَلُواْ بُيُوتَكُمْ قِبْلَةً(and make your dwellings as places for your worship,) Al-`Awfi reported that Ibn `Abbas said, while interpreting this Ayah: "The Children of Israel said to Musa, `We cannot offer our prayers in public in front of Fir`awn's people.' So Allah permitted them to pray in their houses. They were commanded to build their houses in the direction of the Qiblah." Mujahid commented, وَاجْعَلُواْ بُيُوتَكُمْ قِبْلَةً(and make your dwellings as places for your worship,) When Banu Israel feared that Fir`awn might kill them in their gatherings at their temples, they were commanded to take their houses as places of worship. The houses should be facing the Qiblah and the prayer could be in secret." This was stated by Qatadah and Ad-Dahhak as well.

And Moses said: "O Lord, have You bestowed on the Pharaoh and his nobles pomp and plenty in the life of this world that they might mislead people from Your path? Destroy their possessions, O Lord, and harden their hearts that they may not believe until they face the painful punishment."

And Moosa prayed, “Our Lord! You have given Firaun and his chiefs adornment and wealth in the life of this world, our Lord, that they may lead astray from Your path; our Lord! Destroy their riches and harden their hearts so that they may not accept faith until they witness the painful punishment.”

Moses said, 'Our Lord, Thou hast given to Pharaoh and his Council adornment and possessions in this present life. Our Lord, let them go astray from Thy way; Our Lord, obliterate their possessions, and harden their hearts so that they do not believe, till they see the painful chastisement.'

And Moses prayed: "O our Sustainer! Verily, splendour and riches hast Thou vouchsafed, in the life of this world, unto Pharaoh and his great ones-with the result, O our Sustainer, that they are leading [others] astray from Thy path! O our Sustainer! Wipe out their riches, and harden their hearts, so that they may not attain to faith ere they see the grievous suffering [that awaits them]!"

And Musa said: our Lord! verily Thou! Thou hast vouchsafed unto Fir'awn and his chiefs adornment and riches in the life of the world, Our Lord, that they may lead men astray from Thine way. Our Lord! wipe out their riches, and harden their hearts, so that they may not believe until they behold the torment afflictive.

And Musa (Moses) said: "Our Lord! You have indeed bestowed on Fir'aun (Pharaoh) and his chiefs splendour and wealth in the life of this world, our Lord! That they may lead men astray from Your Path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment."

Moses said, “Our Lord, you have given Pharaoh and his chiefs splendor and wealth in the worldly life. Our Lord, for them to lead away from Your path. Our Lord, obliterate their wealth, and harden their hearts, they will not believe until they see the painful torment.”

Moses prayed: 'Our Lord! You bestowed upon Pharaoh and his nobles splendour and riches 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.

And Musa said: "Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor and wealth in the life of this world, our Lord! That they may lead men astray from Your path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment."

And Moses said: Our Lord! Lo! Thou hast given Pharaoh and his chiefs splendour and riches in the life of the world, Our Lord! that they may lead men astray from Thy way. Our Lord! Destroy their riches and harden their hearts so that they believe not till they see the painful doom.

Moses said, ‘Our Lord! You have given Pharaoh and his elite glamour and wealth in the life of this world, our Lord, that they may lead [people] astray from Your way! Our Lord! Blot out their wealth and harden their hearts so that they do not believe until they sight the painful punishment.’

'Our Lord' supplicated Moses. 'You have given Pharaoh and his Council adornments and possessions in this life. Our Lord, let them go astray from YourPath. Our Lord, destroy their possessions and harden their hearts so that they shall not believe until they see the painful punishment.

And Moses said, "Our Lord, indeed You have given Pharaoh and his establishment splendor and wealth in the worldly life, our Lord, that they may lead [men] astray from Your way. Our Lord, obliterate their wealth and harden their hearts so that they will not believe until they see the painful punishment."

Moses said, "Lord, You have given the Pharaoh and his people great riches and splendor in this life and this makes them stray from Your path. Lord, destroy their wealth and harden their hearts in disbelief so that they will suffer the most painful torment".

And Musa said: Our Lord! surely Thou hast given to Firon and his chiefs finery and riches in this world's life, to this end, our Lord, that they lead (people) astray from Thy way: Our Lord! destroy their riches and harden their hearts so that they believe not until they see the painful punishment.

Waq<u>a</u>la moos<u>a</u> rabban<u>a</u> innaka <u>a</u>tayta firAAawna wamalaahu zeenatan waamw<u>a</u>lan fee al<u>h</u>ay<u>a</u>ti a<b>l</b>dduny<u>a</u> rabban<u>a</u> liyu<u>d</u>illoo AAan sabeelika rabban<u>a</u> i<u>t</u>mis AAal<u>a</u> amw<u>a</u>lihim wa<b>o</b>shdud AAal<u>a</u> quloobihim fal<u>a</u> yuminoo <u>h</u>att<u>a</u> yarawoo alAAa<u>tha</u>ba alaleem<b>a</b>

Moses prayed, "Our Lord, You have bestowed upon Pharaoh and his nobles pomp and wealth in the present life, whereby they lead people astray from Your path. Our Lord, destroy their riches and harden their hearts, so that they shall not believe until they are faced with grievous punishment."

Moses prayed: "Our Lord! Thou hast indeed bestowed on Pharaoh and his chiefs splendour and wealth in the life of the present, and so, Our Lord, they mislead (men) from Thy Path. Deface, our Lord, the features of their wealth, and send hardness to their hearts, so they will not believe until they see the grievous penalty."

10

وَقَالَ مُوسَىٰ رَبَّنَآ إِنَّكَ ءَاتَيْتَ فِرْعَوْنَ وَمَلَأَهُۥ زِينَةً وَأَمْوَٰلًا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا رَبَّنَا لِيُضِلُّوا۟ عَن سَبِيلِكَ رَبَّنَا ٱطْمِسْ عَلَىٰٓ أَمْوَٰلِهِمْ وَٱشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا۟ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ

Moses (peace be upon him) said: O our Lord, You have given Pharaoh and the nobles from his people the glitz and glamour of this world. You have also given them wealth in this worldly life; but they were not grateful to You for what You gave them. Instead, they used that to mislead others from Your path. O our Lord, utterly destroy their wealth. Make their hearts hard so that they do not believe, unless they see the painful punishment at a time when their belief will be of no benefit to them.

Moses (peace be upon him) said: O our Lord, You have given Pharaoh and the nobles from his people the glitz and glamour of this world. You have also given them wealth in this worldly life; but they were not grateful to You for what You gave them. Instead, they used that to mislead others from Your path. O our Lord, utterly destroy their wealth. Make their hearts hard so that they do not believe, unless they see the painful punishment at a time when their belief will be of no benefit to them.

<p>Mentioned in the second verse (88), there is a curse which Sayyidna Musa (علیہ السلام) invoked after having lost all hopes of reforming the people of the Pharaoh. At its beginning, he submitted before his Lord that He had given the Pharaoh and his group glamour and riches in their worldly life (mines of gold, silver and precious stones in Egypt and Ethiopia - al-Qurtubi). As a result, they misled people from His way. Because, common-people, when they looked at their bulging affluence, they started doubting - had they been in error, why would they have been so blessed? Again, because common-people were unable to see through the reality that material affluence without good deeds cannot be the sign of a person being right and true. It was only after having been disappointed with his efforts to correct the people of the Pharaoh, and having realized the danger it posed for other people who were being misled by the glamour and wealth of the Pharaoh's group that he invoked the curse: رَ‌بَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ (Our Lord, obliterate their riches).</p><p>According to the statement of Sayyidna Qatadah ؓ ، such was the effect of this invocation that all gold, precious coins, stones, land produce belonging to Pharaoh's people were transformed into bland rocks. In a bag found during the period of the pious Khalifah Sayyidna ` Umar ibn ` Abd al-` Aziz (رح) ، there were things dating back to the time of the Pharaoh. Seen in it, there were eggs and almonds of solid rock. Leading commentators say that Allah Ta` ala had turned all fruits, vegetables and grains they had into rocks. This is among the nine ayat (signs or miracles) mentioned in the Qur'an as in: وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ رَ‌بَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ (and We gave Musa [ Moses ] nine clear signs - 17:101).</p><p>The second curse invoked by Sayyidna Musa علیہ السلام for them appears in the words: وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّىٰ يَرَ‌وُا الْعَذَابَ الْأَلِيمَ (and harden their hearts, so that [ they are deprived of the very ability to receive any good and ] they may not come to believe until they witness the painful punishment - 88).</p><p>The invocation of this curse obviously appears to be something far out as coming through the speech of an apostle or prophet, because the sole mission of a prophet's life is nothing but to invite people to believe and act right and make efforts towards that end.</p><p>But, in terms of the hard facts of the situation here, Sayyidna Musa (علیہ السلام) has already made whatever efforts he could. He was to-tally disappointed. Now he wanted that they better learn through the punishment for their deeds. In doing so, it was probable that these people, once they see the punishment coming, may make a confession and declare that they now believed, whereby the punishment could stand warded off. Therefore, what became the cause of this invocation from him was his hatred for kufr (disbelief, infidelity). This is similar to what happened to the Pharaoh. When he started to announce his belief at the time he was drowning, the angel, Jibra'il shut his mouth lest Divine mercy turns to him and he stands delivered from the punishment.</p>

Mentioned in the second verse (88), there is a curse which Sayyidna Musa (علیہ السلام) invoked after having lost all hopes of reforming the people of the Pharaoh. At its beginning, he submitted before his Lord that He had given the Pharaoh and his group glamour and riches in their worldly life (mines of gold, silver and precious stones in Egypt and Ethiopia - al-Qurtubi). As a result, they misled people from His way. Because, common-people, when they looked at their bulging affluence, they started doubting - had they been in error, why would they have been so blessed? Again, because common-people were unable to see through the reality that material affluence without good deeds cannot be the sign of a person being right and true. It was only after having been disappointed with his efforts to correct the people of the Pharaoh, and having realized the danger it posed for other people who were being misled by the glamour and wealth of the Pharaoh's group that he invoked the curse: رَ‌بَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ (Our Lord, obliterate their riches).According to the statement of Sayyidna Qatadah ؓ ، such was the effect of this invocation that all gold, precious coins, stones, land produce belonging to Pharaoh's people were transformed into bland rocks. In a bag found during the period of the pious Khalifah Sayyidna ` Umar ibn ` Abd al-` Aziz (رح) ، there were things dating back to the time of the Pharaoh. Seen in it, there were eggs and almonds of solid rock. Leading commentators say that Allah Ta` ala had turned all fruits, vegetables and grains they had into rocks. This is among the nine ayat (signs or miracles) mentioned in the Qur'an as in: وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ رَ‌بَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ (and We gave Musa [ Moses ] nine clear signs - 17:101).The second curse invoked by Sayyidna Musa علیہ السلام for them appears in the words: وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّىٰ يَرَ‌وُا الْعَذَابَ الْأَلِيمَ (and harden their hearts, so that [ they are deprived of the very ability to receive any good and ] they may not come to believe until they witness the painful punishment - 88).The invocation of this curse obviously appears to be something far out as coming through the speech of an apostle or prophet, because the sole mission of a prophet's life is nothing but to invite people to believe and act right and make efforts towards that end.But, in terms of the hard facts of the situation here, Sayyidna Musa (علیہ السلام) has already made whatever efforts he could. He was to-tally disappointed. Now he wanted that they better learn through the punishment for their deeds. In doing so, it was probable that these people, once they see the punishment coming, may make a confession and declare that they now believed, whereby the punishment could stand warded off. Therefore, what became the cause of this invocation from him was his hatred for kufr (disbelief, infidelity). This is similar to what happened to the Pharaoh. When he started to announce his belief at the time he was drowning, the angel, Jibra'il shut his mouth lest Divine mercy turns to him and he stands delivered from the punishment.

<h2 class="title">Musa supplicated against Fir`awn and His Chiefs</h2><p>Allah mentioned what Musa said when he prayed against Fir`awn and his chiefs after they refused to accept the truth. They continued to go astray and be haughty and arrogant. Musa said: </p><div class="text_uthmani arabic">رَبَّنَآ إِنَّكَ ءاتَيْتَ فِرْعَوْنَ وَمَلاّهُ زِينَةً</div><p>(Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor) and pleasure of this worldly life. </p><div class="text_uthmani arabic">وَأَمْوَالاً</div><p>(and wealth) plentiful and abundant. Allah's statement, </p><div class="text_uthmani arabic">فِى الْحَيَوةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ</div><p>(in the life of this world, Our Lord! That they may lead men astray from Your path.) was read with the word "Liyadillu" and "Liyudillu." The first is with a Fathah over the Ya, meaning that "You have given them that while You know they would not believe in what You have sent me with to them. You did that so they would gradually be drawn away from the truth." As Allah said: </p><div class="text_uthmani arabic">لِنَفْتِنَهُمْ فِيهِ</div><p>(that We may test them thereby.)(20:131) and (72:17). Others read the word with a Dammah over the Ya. (i.e. Liyudillu) This makes the Ayah mean: You have given them that so whoever You willed from among Your creatures will be tried. Those whom You wish to misguide would think that You have given them that because You loved them and You cared about them." </p><div class="text_uthmani arabic">رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ</div><p>("Our Lord! Destroy their wealth,") Ibn `Abbas and Mujahid said: "They asked Allah to destroy their wealth." Ad-Dahhak, Abu Al-`Aliyah and Ar-Rabi`a bin Anas said: "Allah made their wealth into engraved stones as it was before." About Allah's statement, </p><div class="text_uthmani arabic">وَاشْدُدْ عَلَى قُلُوبِهِمْ</div><p>(and harden their hearts) Ibn `Abbas said, "Harden their hearts means put a seal on them." </p><div class="text_uthmani arabic">فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ</div><p>(so that they will not believe until they see the painful torment.) This prayer was from Musa because he was angry for the sake of Allah and His religion. He prayed against Fir`awn and his chiefs when he was certain that there was no good in them. Similarly, Nuh prayed and said: </p><div class="text_uthmani arabic">وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً - إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً </div><p>(My Lord! Leave not one of the disbelievers on the earth! If You leave them, they will mislead Your servants, and they will beget none but wicked disbelievers.) (71:26-27) Harun said "Amin" to his brother's prayer. And Allah answered Musa's prayer. Allah said: </p><div class="text_uthmani arabic">قَدْ أُجِيبَتْ دَّعْوَتُكُمَا</div><p>(Verily, the invocation of you both is accepted.) `in destroying Fir`awn's people. </p><div class="text_uthmani arabic">قَدْ أُجِيبَتْ دَّعْوَتُكُمَا فَاسْتَقِيمَا</div><p>(Verily I have answered your prayers (both of you). So you both keep to the straight way) So as I have answered your prayer, you should remain steadfast on My command.' Ibn Jurayj narrated that Ibn `Abbas said about this Ayah: "Be steadfast and follow My command." </p>

Musa supplicated against Fir`awn and His ChiefsAllah mentioned what Musa said when he prayed against Fir`awn and his chiefs after they refused to accept the truth. They continued to go astray and be haughty and arrogant. Musa said: رَبَّنَآ إِنَّكَ ءاتَيْتَ فِرْعَوْنَ وَمَلاّهُ زِينَةً(Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor) and pleasure of this worldly life. وَأَمْوَالاً(and wealth) plentiful and abundant. Allah's statement, فِى الْحَيَوةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ(in the life of this world, Our Lord! That they may lead men astray from Your path.) was read with the word "Liyadillu" and "Liyudillu." The first is with a Fathah over the Ya, meaning that "You have given them that while You know they would not believe in what You have sent me with to them. You did that so they would gradually be drawn away from the truth." As Allah said: لِنَفْتِنَهُمْ فِيهِ(that We may test them thereby.)(20:131) and (72:17). Others read the word with a Dammah over the Ya. (i.e. Liyudillu) This makes the Ayah mean: You have given them that so whoever You willed from among Your creatures will be tried. Those whom You wish to misguide would think that You have given them that because You loved them and You cared about them." رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ("Our Lord! Destroy their wealth,") Ibn `Abbas and Mujahid said: "They asked Allah to destroy their wealth." Ad-Dahhak, Abu Al-`Aliyah and Ar-Rabi`a bin Anas said: "Allah made their wealth into engraved stones as it was before." About Allah's statement, وَاشْدُدْ عَلَى قُلُوبِهِمْ(and harden their hearts) Ibn `Abbas said, "Harden their hearts means put a seal on them." فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ(so that they will not believe until they see the painful torment.) This prayer was from Musa because he was angry for the sake of Allah and His religion. He prayed against Fir`awn and his chiefs when he was certain that there was no good in them. Similarly, Nuh prayed and said: وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً - إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً (My Lord! Leave not one of the disbelievers on the earth! If You leave them, they will mislead Your servants, and they will beget none but wicked disbelievers.) (71:26-27) Harun said "Amin" to his brother's prayer. And Allah answered Musa's prayer. Allah said: قَدْ أُجِيبَتْ دَّعْوَتُكُمَا(Verily, the invocation of you both is accepted.) `in destroying Fir`awn's people. قَدْ أُجِيبَتْ دَّعْوَتُكُمَا فَاسْتَقِيمَا(Verily I have answered your prayers (both of you). So you both keep to the straight way) So as I have answered your prayer, you should remain steadfast on My command.' Ibn Jurayj narrated that Ibn `Abbas said about this Ayah: "Be steadfast and follow My command."

Said (the Lord): "Your prayer is answered. Therefore persist and do not follow the path of those who are ignorant."

He said, “The prayer of you two is accepted, therefore remain firm, and do not follow the way of the unwise.”

He said, 'Your prayer is answered; so go you straight, and follow not the way of those that know not.'

[God] answered: "Accepted is this your prayer! Continue, then, both of you, steadfastly on the right way, and follow not the path of those who have no knowledge [of right and wrong]."

Allah said: surely the petition of you twain is accepted, so keep straight on, and follow not the path of those who know not.

Allah said: "Verily, the invocation of you both is accepted. So you both keep to the Straight Way (i.e. keep on doing good deeds and preaching Allah's Message with patience), and follow not the path of those who know not (the truth i.e. to believe in the Oneness of Allah, and also to believe in the Reward of Allah: Paradise, etc.)."

He said, “Your prayer has been answered, so go straight, and do not follow the path of those who do not know.”

Allah responded: 'The prayer of the two of you is accepted. So keep steadfast, and do not follow the path of the ignorant.

Allah said: "Verily, the invocation of you both is accepted. So you both keep to the straight way, and follow not the path of those who know not."

He said: Your prayer is heard. Do ye twain keep to the straight path, and follow not the road of those who have no knowledge.

Said He, ‘Your supplication has already been granted. So be steadfast, and do not follow the way of those who do not know.’

He (Allah) said: 'Your supplication is answered; so go straight and do not follow the way of those who do not know'

[Allah] said, "Your supplication has been answered." So remain on a right course and follow not the way of those who do not know."

The Lord replied, "Moses, the prayer of your brother and yourself has been heard. Both of you must be steadfast (in your faith) and must not follow the ignorant ones."

He said: The prayer of you both has indeed been accepted, therefore continue in the right way and do not follow the path of those who do not know.

Q<u>a</u>la qad ojeebat daAAwatukum<u>a</u> fa<b>i</b>staqeem<u>a</u> wal<u>a</u> tattabiAA<u>a</u>nni sabeela alla<u>th</u>eena l<u>a</u> yaAAlamoon<b>a</b>

God said, "Your prayer is granted, so continue, then, both of you, steadfastly on the right path, and do not follow the path of those who have no knowledge."

Allah said: "Accepted is your prayer (O Moses and Aaron)! So stand ye straight, and follow not the path of those who know not."

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قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا فَٱسْتَقِيمَا وَلَا تَتَّبِعَآنِّ سَبِيلَ ٱلَّذِينَ لَا يَعْلَمُونَ

Allah said to Moses and Aaron that He had accepted their prayer against Pharaoh and the nobles from his people. He instructed them to remain firm on their religion and not to deviate from it by following the path of the ignorant ones who do not know the path of truth.

Allah said to Moses and Aaron that He had accepted their prayer against Pharaoh and the nobles from his people. He instructed them to remain firm on their religion and not to deviate from it by following the path of the ignorant ones who do not know the path of truth.

<p>In the third verse (89), it was said that the prayer of Sayyidna Musa (علیہ السلام) has been accepted. But, by taking Sayyidna Harun (علیہ السلام) as associated with the act of prayer, the actual address was made in the words: قَدْ أُجِيبَت دَّعْوَتُكُمَا (The prayer of you both has been granted). There was a reason for it. When Sayyidna Musa (علیہ السلام) السلام was making this prayer, Sayyidna Harun (علیہ السلام) kept saying Amin (Amen). This tells us that the saying of Amin آمِین (so be it) is also a part of the prayer itself. And since the masnun method of du` a or prayer given in the Holy Qur'an is that of making it in a lowered voice, the saying of آمِین Amin too in a lowered mode seems to be preferable.</p><p>As for the acceptance of prayer, the information was given to the two prophets as it appears in this verse. But, even they were some-what tested in that the effect of the prayer, according to al-Baghawi, unfolded after forty years. For this reason, soon after the mention of the acceptance of their prayer in this verse, they both were given the instruction: فَاسْتَقِيمَا وَلَا تَتَّبِعَانِّ سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ (so stand firm, and never follow the way of those who do not know). It means that they should go on carrying the mission of calling people to the true faith and do not get embarrassed, disappointed or hasty like the ignorant when the effects of the acceptance of some prayer takes its due time.</p>

In the third verse (89), it was said that the prayer of Sayyidna Musa (علیہ السلام) has been accepted. But, by taking Sayyidna Harun (علیہ السلام) as associated with the act of prayer, the actual address was made in the words: قَدْ أُجِيبَت دَّعْوَتُكُمَا (The prayer of you both has been granted). There was a reason for it. When Sayyidna Musa (علیہ السلام) السلام was making this prayer, Sayyidna Harun (علیہ السلام) kept saying Amin (Amen). This tells us that the saying of Amin آمِین (so be it) is also a part of the prayer itself. And since the masnun method of du` a or prayer given in the Holy Qur'an is that of making it in a lowered voice, the saying of آمِین Amin too in a lowered mode seems to be preferable.As for the acceptance of prayer, the information was given to the two prophets as it appears in this verse. But, even they were some-what tested in that the effect of the prayer, according to al-Baghawi, unfolded after forty years. For this reason, soon after the mention of the acceptance of their prayer in this verse, they both were given the instruction: فَاسْتَقِيمَا وَلَا تَتَّبِعَانِّ سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ (so stand firm, and never follow the way of those who do not know). It means that they should go on carrying the mission of calling people to the true faith and do not get embarrassed, disappointed or hasty like the ignorant when the effects of the acceptance of some prayer takes its due time.

And We brought the people of Israel across the sea, but the Pharaoh and his army pursued them wickedly and maliciously till he was on the point of drowning, and he said: "I believe that there is no god but He in whom the people of Israel believe, and I submit to Him."

And We transported the Descendants of Israel across the sea, therefore Firaun and his army pursued them with rebellion and injustice; until when the drowning overcame him he cried, “I accept faith that there is no True God except the One in Whom the Descendants of Israel believe, and I am a Muslim.”

And We brought the Children of Israel over the sea; and Pharaoh and his hosts followed them insolently and impetuously till, when the drowning overtook him, he said, 'I believe that there is no god but He in whom the Children of Israel believe; I am of those that surrender.'

And We brought the children of Israel across the sea; and thereupon Pharaoh and his hosts pursued them with vehement insolence and tyranny, until [they were overwhelmed by the waters of the sea. And] when he was about to drown, [Pharaoh] exclaimed: "I have come to believe that there is no deity save Him in whom the children of Israel believe, and I am of those who surrender themselves unto Him!"

And We led the Children of Isra'il across the sea; then Fir'awn and his hosts pursued them in rebellion and enmity, until, when the drowning over-took him, he said: I believe that verily He! there is no god but he, in whom the Children of Isra'il believe, and am of the Muslims.

And We took the Children of Israel across the sea, and Fir'aun (Pharaoh) with his hosts followed them in oppression and enmity, till when drowning overtook him, he said: "I believe that La ilaha illa (Huwa): (none has the right to be worshipped but) He," in Whom the Children of Israel believe, and I am one of the Muslims (those who submit to Allah's Will)."

And We delivered the Children of Israel across the sea. Pharaoh and his troops pursued them, defiantly and aggressively. Until, when he was about to drown, he said, “I believe that there is no god except the One the Children of Israel believe in, and I am of those who submit.”

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.

And We took the Children of Israel across the sea, and Fir`awn with his hosts followed them in oppression and enmity, till when drowning overtook him, he (Fira`wn) said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe, and I am one of the Muslims."

And We brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the (fate of) drowning overtook him, he exclaimed: I believe that there is no Allah save Him in Whom the Children of Israel believe, and I am of those who surrender (unto Him).

We carried the Children of Israel across the sea, whereat Pharaoh and his troops pursued them, out of defiance and aggression. When overtaken by drowning, he called out, ‘I believe that there is no god except Him in whom the Children of Israel believe, and I am one of those who submit [to Him]!’

We brought the Children of Israel through the sea, and Pharaoh and his legions pursued them arrogantly and frantically. But as he was drowning he cried out: '(Now) I believe that there is no god except He in whom the Children of Israel believe. I am of those that surrender (Muslims)'

And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims."

We helped the children of Israel cross the sea safely. The Pharaoh and his army pursued the children of Israel with wickedness and hate until the Pharaoh was drowned. As he was drowning the Pharaoh said, "I declare that there is no God but the One in whom the children of Israel believe and I have submitted to the Word of God".

And We made the children of Israel to pass through the sea, then Firon and his hosts followed them for oppression and tyranny; until when drowning overtook him, he said: I believe that there is no god but He in Whom the children of Israel believe and I am of those who submit.

Waj<u>a</u>wazn<u>a</u> bibanee isr<u>a</u>eela alba<u>h</u>ra faatbaAAahum firAAawnu wajunooduhu baghyan waAAadwan <u>h</u>att<u>a</u> i<u>tha</u> adrakahu algharaqu q<u>a</u>la <u>a</u>mantu annahu l<u>a</u> il<u>a</u>ha ill<u>a</u> alla<u>th</u>ee <u>a</u>manat bihi banoo isr<u>a</u>eela waan<u>a</u> mina almuslimeen<b>a</b>

So We brought the Children of Israel across the sea. Pharaoh and his troops pursued them arrogantly and aggressively. When he was about to drown, [Pharaoh] exclaimed, "I believe that there is no deity save Him in whom the Children of Israel believe, and I am of those who surrender themselves to Him!"

We took the Children of Israel across the sea: Pharaoh and his hosts followed them in insolence and spite. At length, when overwhelmed with the flood, he said: "I believe that there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam)."

10

وَجَٰوَزْنَا بِبَنِىٓ إِسْرَٰٓءِيلَ ٱلْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُۥ بَغْيًا وَعَدْوًا حَتَّىٰٓ إِذَآ أَدْرَكَهُ ٱلْغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱلَّذِىٓ ءَامَنَتْ بِهِۦ بَنُوٓا۟ إِسْرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلْمُسْلِمِينَ

I made the Israelites safely cross the sea after I split it open. Pharaoh and his troops pursued them out of oppression and enmity. Then, when the sea closed on him, bringing them to the point of drowning and he lost all hope of being saved, he said, ‘I believe that there is no being worthy of worship besides the One Whom the Israelites have accepted, and I am one of those who submit to Allah by following Him’.

I made the Israelites safely cross the sea after I split it open. Pharaoh and his troops pursued them out of oppression and enmity. Then, when the sea closed on him, bringing them to the point of drowning and he lost all hope of being saved, he said, ‘I believe that there is no being worthy of worship besides the One Whom the Israelites have accepted, and I am one of those who submit to Allah by following Him’.

<p>Mentioned in the fourth verse (90) was the famous miracle of Sayyidna Musa (علیہ السلام) - the crossing of the sea and the drowning of Pharaoh. There it was said:</p><p>حَتَّىٰ إِذَا أَدْرَ‌كَهُ الْغَرَ‌قُ قَالَ آمَنتُ أَنَّهُ لَا إِلَـٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَ‌ائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ</p><p>Until when he was about to drown, he said, "I believe that there is no god but the One in Whom the children of Isra'il believe, and I am among those who submit".</p>

Mentioned in the fourth verse (90) was the famous miracle of Sayyidna Musa (علیہ السلام) - the crossing of the sea and the drowning of Pharaoh. There it was said:حَتَّىٰ إِذَا أَدْرَ‌كَهُ الْغَرَ‌قُ قَالَ آمَنتُ أَنَّهُ لَا إِلَـٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَ‌ائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَUntil when he was about to drown, he said, "I believe that there is no god but the One in Whom the children of Isra'il believe, and I am among those who submit".

<h2 class="title">The Children of Israel were saved and Fir`awn's People drowned</h2><p>Allah tells us how He caused Fir`awn and his soldiers to drown. The Children of Israel left Egypt in the company of Musa. It was said that there were six hundred thousand soldiers, plus offspring. They borrowed a lot of ornaments from the Coptics and took that with them. Fir`awn became very angry with them. So he sent heralds to all the cities to send their soldiers. He embarked, following behind them, filled with great pride and with massive armies. Allah wanted this to happen for He had a plan for them. No one that had any authority or power remained behind in Fir`awn's kingdom. They were all together and caught the Children of Israel at sunrise. </p><div class="text_uthmani arabic">فَلَمَّا تَرَآءَا الْجَمْعَانِ قَالَ أَصْحَـبُ مُوسَى إِنَّا لَمُدْرَكُونَ </div><p>(And when the two hosts met each other, the companions of Musa said: "We are sure to be overtaken.") (26:61) They said that because when they got to the seashore Fir`awn was behind them. The two groups met face to face. The people with Musa kept asking, "How can we be saved today" Musa replied, "I have been commanded to come this way." Musa said: </p><div class="text_uthmani arabic">كَلاَّ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ</div><p>(Nay, verily, with me is my Lord. He will guide me.) (26:62) It had been so difficult, but it suddenly became easy. Allah commanded him to strike the ocean with his staff. He did and the sea was cleft asunder, each part stood like a mighty mountain. The sea was split into twelve paths, each route for each Israelite tribe. Allah then commanded the wind and the path was dry for them. </p><div class="text_uthmani arabic">فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى</div><p>(And strike a dry path for them in the sea, fearing neither to be overtaken by Fir`awn nor being afraid (of drowning in the sea).)(20:77) The water in between the paths appeared as windows and every tribe was able to see the other so they would not think that others were destroyed. The Children of Israel crossed the sea. When the last one crossed, Fir`awn and his soldiers had arrived at the edge of the other shore. They were one hundred thousand black horses in addition to horsemen of other colors. When Fir`awn saw the sea he was frightened. He wanted to turn back, but it was too late. Allah's decree prevailed and the prayer of Musa was answered. Jibril came on a war stallion. He passed by Fir`awn's horse. Jibril's horse whinnied at Fir`awn's and then Jibril rushed into the sea, and Fir`awn did the same behind him. Fir`awn no longer had any control over matters. He wanted to sound strong before his chiefs, so he said: "The Children of Israel do not have more right in the sea." So they rushed into the sea. Mika'il was behind their army pushing them all to join. When they all were in the sea and the first of them was about to emerge on the other side, Allah, the All-Powerful, commanded the sea to strand them. The sea closed over them and none was saved. The waves took them up and down. The waves accumulated above Fir`awn and he was overwhelmed by the stupors of death. While in this state, he said: </p><div class="text_uthmani arabic">ءَامَنتُ أَنَّهُ لا إِلِـهَ إِلاَّ الَّذِى ءَامَنَتْ بِهِ بَنواْ إِسْرَءِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ</div><p>(I believe that none has the right to be worshipped but He (Allah) in Whom the Children of Israel believe, and I am one of the Muslims.) He believed at a time when he couldn't benefit from his faith. </p><div class="text_uthmani arabic">فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَـفِرُونَ </div><p>(So when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners." Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly (when Our torment covered them).)(40:84-85) Therefore Allah said, as a response to Fir`awn, </p><div class="text_uthmani arabic">ءَالَنَ وَقَدْ عَصَيْتَ قَبْلُ</div><p>(Now (you believe) while you refused to believe before) do you say that just now when you have disobeyed Allah before that. </p><div class="text_uthmani arabic">وَكُنتَ مِنَ الْمُفْسِدِينَ</div><p>(And you were one of the mischief-makers.) You were among the makers of mischief on the earth who misled the people. </p><div class="text_uthmani arabic">وَجَعَلْنَـهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيـمَةِ لاَ يُنصَرُونَ </div><p>(and We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.) (28:41) These facts about Fir`awn and his status at that time were among the secrets of the Unseen that Allah revealed to His Messenger, Muhammad . Similarly Abu Dawud At-Tayalisi recorded that Ibn `Abbas said that Allah's Messenger said; </p><div class="text_uthmani arabic">«قَالَ لِي جِبْرِيلُ: لَوْ رَأَيْتَنِي وَأَنَا آخِذٌ مِنْ حَالِ الْبَحْرِ فَأَدُسُّهُ فِي فَمِ فِرْعَونَ مَخَافَةَ أَنْ تُدْرِكَهُ الرَّحْمَة»</div><p>(Jibril said to me, "If you could have seen me while I was taking black mud from the sea and placing into the mouth of Fir`awn out of fear that the mercy would reach him.") Abu `Isa At-Tirmidhi and Ibn Jarir also recorded it. At-Tirmidhi said, "Hasan Gharib Sahih." About Allah's statement, </p><div class="text_uthmani arabic">فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً</div><p>(So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you!) Ibn `Abbas and others from among the Salaf have said: "Some of the Children of Israel doubted the death of Fir`awn so Allah commanded the sea to throw his body -- whole, without a soul -- with his known armor plate. The body was thrown to a high place on the land so that the Children of Israel could confirm his death and destruction." That is why Allah said, </p><div class="text_uthmani arabic">فَالْيَوْمَ نُنَجِّيكَ</div><p>("So this day We shall deliver your..") meaning that We will put your body on a high place on the earth. Mujahid said, </p><div class="text_uthmani arabic">بِبَدَنِكَ</div><p>(your (dead) body) means, `your physical body. " </p><div class="text_uthmani arabic">لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً</div><p>(that you may be a sign to those who come after you!) meaning, so that might be a proof of your death and destruction for the Children of Israel. That also stood as a proof that Allah is All-Powerful, in Whose control are all the creatures. Nothing can bear His anger. Fir`awn and his people were destroyed on the day of `Ashura', as recorded by Al-Bukhari, Ibn `Abbas said, "When the Prophet arrived at Al-Madinah, the Jews fasted the day of `Ashura'. So he asked, </p><div class="text_uthmani arabic">«مَا هَذَا الْيَومُ الَّذِي تَصُومُونَهُ؟»</div><p>(What is this day that you are fasting) They responded `This is the day in which Musa was victorious over Fir`awn.' So the Prophet said, </p><div class="text_uthmani arabic">«أَنْتُمْ أَحَقُّ بِمُوسَى مِنْهُمْ فَصُومُوه»</div><p>(You have more right to Musa than they, so fast it.) </p>

The Children of Israel were saved and Fir`awn's People drownedAllah tells us how He caused Fir`awn and his soldiers to drown. The Children of Israel left Egypt in the company of Musa. It was said that there were six hundred thousand soldiers, plus offspring. They borrowed a lot of ornaments from the Coptics and took that with them. Fir`awn became very angry with them. So he sent heralds to all the cities to send their soldiers. He embarked, following behind them, filled with great pride and with massive armies. Allah wanted this to happen for He had a plan for them. No one that had any authority or power remained behind in Fir`awn's kingdom. They were all together and caught the Children of Israel at sunrise. فَلَمَّا تَرَآءَا الْجَمْعَانِ قَالَ أَصْحَـبُ مُوسَى إِنَّا لَمُدْرَكُونَ (And when the two hosts met each other, the companions of Musa said: "We are sure to be overtaken.") (26:61) They said that because when they got to the seashore Fir`awn was behind them. The two groups met face to face. The people with Musa kept asking, "How can we be saved today" Musa replied, "I have been commanded to come this way." Musa said: كَلاَّ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ(Nay, verily, with me is my Lord. He will guide me.) (26:62) It had been so difficult, but it suddenly became easy. Allah commanded him to strike the ocean with his staff. He did and the sea was cleft asunder, each part stood like a mighty mountain. The sea was split into twelve paths, each route for each Israelite tribe. Allah then commanded the wind and the path was dry for them. فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى(And strike a dry path for them in the sea, fearing neither to be overtaken by Fir`awn nor being afraid (of drowning in the sea).)(20:77) The water in between the paths appeared as windows and every tribe was able to see the other so they would not think that others were destroyed. The Children of Israel crossed the sea. When the last one crossed, Fir`awn and his soldiers had arrived at the edge of the other shore. They were one hundred thousand black horses in addition to horsemen of other colors. When Fir`awn saw the sea he was frightened. He wanted to turn back, but it was too late. Allah's decree prevailed and the prayer of Musa was answered. Jibril came on a war stallion. He passed by Fir`awn's horse. Jibril's horse whinnied at Fir`awn's and then Jibril rushed into the sea, and Fir`awn did the same behind him. Fir`awn no longer had any control over matters. He wanted to sound strong before his chiefs, so he said: "The Children of Israel do not have more right in the sea." So they rushed into the sea. Mika'il was behind their army pushing them all to join. When they all were in the sea and the first of them was about to emerge on the other side, Allah, the All-Powerful, commanded the sea to strand them. The sea closed over them and none was saved. The waves took them up and down. The waves accumulated above Fir`awn and he was overwhelmed by the stupors of death. While in this state, he said: ءَامَنتُ أَنَّهُ لا إِلِـهَ إِلاَّ الَّذِى ءَامَنَتْ بِهِ بَنواْ إِسْرَءِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ(I believe that none has the right to be worshipped but He (Allah) in Whom the Children of Israel believe, and I am one of the Muslims.) He believed at a time when he couldn't benefit from his faith. فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَـفِرُونَ (So when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners." Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly (when Our torment covered them).)(40:84-85) Therefore Allah said, as a response to Fir`awn, ءَالَنَ وَقَدْ عَصَيْتَ قَبْلُ(Now (you believe) while you refused to believe before) do you say that just now when you have disobeyed Allah before that. وَكُنتَ مِنَ الْمُفْسِدِينَ(And you were one of the mischief-makers.) You were among the makers of mischief on the earth who misled the people. وَجَعَلْنَـهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيـمَةِ لاَ يُنصَرُونَ (and We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.) (28:41) These facts about Fir`awn and his status at that time were among the secrets of the Unseen that Allah revealed to His Messenger, Muhammad . Similarly Abu Dawud At-Tayalisi recorded that Ibn `Abbas said that Allah's Messenger said; «قَالَ لِي جِبْرِيلُ: لَوْ رَأَيْتَنِي وَأَنَا آخِذٌ مِنْ حَالِ الْبَحْرِ فَأَدُسُّهُ فِي فَمِ فِرْعَونَ مَخَافَةَ أَنْ تُدْرِكَهُ الرَّحْمَة»(Jibril said to me, "If you could have seen me while I was taking black mud from the sea and placing into the mouth of Fir`awn out of fear that the mercy would reach him.") Abu `Isa At-Tirmidhi and Ibn Jarir also recorded it. At-Tirmidhi said, "Hasan Gharib Sahih." About Allah's statement, فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً(So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you!) Ibn `Abbas and others from among the Salaf have said: "Some of the Children of Israel doubted the death of Fir`awn so Allah commanded the sea to throw his body -- whole, without a soul -- with his known armor plate. The body was thrown to a high place on the land so that the Children of Israel could confirm his death and destruction." That is why Allah said, فَالْيَوْمَ نُنَجِّيكَ("So this day We shall deliver your..") meaning that We will put your body on a high place on the earth. Mujahid said, بِبَدَنِكَ(your (dead) body) means, `your physical body. " لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً(that you may be a sign to those who come after you!) meaning, so that might be a proof of your death and destruction for the Children of Israel. That also stood as a proof that Allah is All-Powerful, in Whose control are all the creatures. Nothing can bear His anger. Fir`awn and his people were destroyed on the day of `Ashura', as recorded by Al-Bukhari, Ibn `Abbas said, "When the Prophet arrived at Al-Madinah, the Jews fasted the day of `Ashura'. So he asked, «مَا هَذَا الْيَومُ الَّذِي تَصُومُونَهُ؟»(What is this day that you are fasting) They responded `This is the day in which Musa was victorious over Fir`awn.' So the Prophet said, «أَنْتُمْ أَحَقُّ بِمُوسَى مِنْهُمْ فَصُومُوه»(You have more right to Musa than they, so fast it.)

"Yes, now" (was the answer), "though before this you were disobedient and rebellious.

“What! Now?* Whereas you were disobedient from the start and you were mischievous!” (This was said to Firaun.* Accepting faith at the time of death is of no use.)

'Now? And before thou didst rebel, being of those that did corruption.

[But God said:] "Now? -when ever before this thou hast been rebelling [against Us], and hast been among those who spread corruption?

Now indeed! whereas thou hast rebelled afore, and wast of the corrupters.

Now (you believe) while you refused to believe before and you were one of the Mufsidun (evil-doers, corrupts, etc.).

Now? When you have rebelled before, and been of the mischief-makers?

(Thereupon came the response): 'Now you believe, although you disobeyed earlier and were one of the mischief-makers.

Now (you believe) while you refused to believe before and you were one of the mischief-makers.

What! Now! When hitherto thou hast rebelled and been of the wrong-doers?

[He was told,] ‘What! Now? When you have been disobedient heretofore and were among the agents of corruption?!

(Allah said): 'Now (you believe)! But before this you rebelled and were of the corrupt.

Now? And you had disobeyed [Him] before and were of the corrupters?

(God replied), "Now you declare belief in Me! but before this you were a disobedient rebel.

What! now! and indeed you disobeyed before and you were of the mischief-makers.

<u>A</u>l<u>a</u>na waqad AAa<u>s</u>ayta qablu wakunta mina almufsideen<b>a</b>

"Only now? When you had always been a rebel, and a wrongdoer.

(It was said to him): "Ah now!- But a little while before, wast thou in rebellion!- and thou didst mischief (and violence)!

10

ءَآلْـَٰٔنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ ٱلْمُفْسِدِينَ

Do you believe now after losing hope of life? You, O Pharaoh, had gone against Allah before the punishment by disbelieving in Him and preventing others from His path and you were one of those who spread corruption because of your own misguidance and your leading others astray.

Do you believe now after losing hope of life? You, O Pharaoh, had gone against Allah before the punishment by disbelieving in Him and preventing others from His path and you were one of those who spread corruption because of your own misguidance and your leading others astray.

<p>The answer to this appearing in the fifth verse (91) came from Allah Almighty Himself. It says:</p><p>آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ الْمُفْسِدِينَ ﴿91﴾</p><p>Is it now [ that you come to believe ] while you were rebellious before and you were among the mischief-makers?</p><p>This proves that the profession of faith exactly at the time of death is not legally trustworthy. It is further clarified by the Hadith in which the Holy Prophet ﷺ said, 'Allah Ta'ala keeps accepting the Taubah (repentance) of a servant until comes the time of the ghargharah of death. (Tirmidhi)</p><p>The ghargharah of death means the time the soul or spirit is drawn out or extracted from the body and it is a time when angels appear face to face. At that time, life in this world, the home of deeds, is all over and the laws of the Hereafter come into force. Therefore, nothing done at that time is acceptable, neither belief, nor disbelief. Whoever believes at such a time will not be called a believer. He will not be treated as a believer while shrouding and burying him. This stands proved from the fate of Pharaoh. There is a consensus that he died a disbeliever. This is also what the text of the Qur'an says. In case, someone is reported to have called the belief of the Pharaoh as valid, it will either be suitably interpreted, otherwise the statement would be considered false. (Ruh al-Ma` ani)</p><p>Similarly, if someone were to utter (God forbid) a word of disbelief (kufr) in a state when the soul is being drawn out of the body, he will not be called a kafir (disbeliever). Instead, a Salah of Janazah (Muslim funeral prayers) will be offered for him and he would be buried like Muslims, and the word of disbelief uttered by him would be interpreted (in his favor). This finds confirmation in what happened in the case of some Auliya' of Allah, specially when that which they uttered bothered people as if what they were uttering was nothing short of kufr (disbelief). However, when they became conscious and explained, it gave relief to everyone and they realized that it was nothing but a declaration of true belief.</p><p>In short, when the soul is being drawn out and the certain knock of death is on, that time is not counted in the life one lives in this world. Nothing done at that time is valid in terms of the Shari'ah. However, everything is, if done before that. But, those who see this transition from one world to the other have to be very cautious. It is possible to make a mistake in determining the correct situation. Is this the time of the drawing of the soul from the body (naz'atu'r-ruh)? Or, is it the last rattle of death (ghargharatu 'l-maut)? Or, is it that which prevails earlier (usually referred to in English as being in the throes of death or the agony of death or, uncharitably enough, giving up the ghost)?</p>

The answer to this appearing in the fifth verse (91) came from Allah Almighty Himself. It says:آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ الْمُفْسِدِينَ ﴿91﴾Is it now [ that you come to believe ] while you were rebellious before and you were among the mischief-makers?This proves that the profession of faith exactly at the time of death is not legally trustworthy. It is further clarified by the Hadith in which the Holy Prophet ﷺ said, 'Allah Ta'ala keeps accepting the Taubah (repentance) of a servant until comes the time of the ghargharah of death. (Tirmidhi)The ghargharah of death means the time the soul or spirit is drawn out or extracted from the body and it is a time when angels appear face to face. At that time, life in this world, the home of deeds, is all over and the laws of the Hereafter come into force. Therefore, nothing done at that time is acceptable, neither belief, nor disbelief. Whoever believes at such a time will not be called a believer. He will not be treated as a believer while shrouding and burying him. This stands proved from the fate of Pharaoh. There is a consensus that he died a disbeliever. This is also what the text of the Qur'an says. In case, someone is reported to have called the belief of the Pharaoh as valid, it will either be suitably interpreted, otherwise the statement would be considered false. (Ruh al-Ma` ani)Similarly, if someone were to utter (God forbid) a word of disbelief (kufr) in a state when the soul is being drawn out of the body, he will not be called a kafir (disbeliever). Instead, a Salah of Janazah (Muslim funeral prayers) will be offered for him and he would be buried like Muslims, and the word of disbelief uttered by him would be interpreted (in his favor). This finds confirmation in what happened in the case of some Auliya' of Allah, specially when that which they uttered bothered people as if what they were uttering was nothing short of kufr (disbelief). However, when they became conscious and explained, it gave relief to everyone and they realized that it was nothing but a declaration of true belief.In short, when the soul is being drawn out and the certain knock of death is on, that time is not counted in the life one lives in this world. Nothing done at that time is valid in terms of the Shari'ah. However, everything is, if done before that. But, those who see this transition from one world to the other have to be very cautious. It is possible to make a mistake in determining the correct situation. Is this the time of the drawing of the soul from the body (naz'atu'r-ruh)? Or, is it the last rattle of death (ghargharatu 'l-maut)? Or, is it that which prevails earlier (usually referred to in English as being in the throes of death or the agony of death or, uncharitably enough, giving up the ghost)?

We shall preserve your body today that you may be a lesson for those who come after you; as many a man is heedless of Our signs."

“This day We shall salvage your body so that you may be a sign for those after you; and indeed most people are neglectful of Our signs.”

So today We shall deliver thee with thy body, that thou mayest be a sign to those after thee. Surely many men are heedless of Our signs.'

[Nay,] but today We shall save only thy body, so that thou mayest be a [warning] sign unto those who will come after thee: for, behold, a good many people are heedless of Our messages!"

So this day We deliver thee in thy body that thou mayest be a sign unto those after thee, and verily many of mankind are of our signs neglectful.

So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you! And verily, many among mankind are heedless of Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).

Today We will preserve your body, so that you become a sign for those after you. But most people are heedless of Our signs.

We shall now save your corpse that you may serve as a sign of warning for all posterity, although many men are heedless of Our signs.

So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you! And verily, many among mankind are heedless of Our Ayat.

But this day We save thee in thy body that thou mayst be a portent for those after thee. Lo! most of mankind are heedless of Our portents.

So today We shall deliver your body so that you may be a sign for those who come after you.’ Indeed many of the people are oblivious to Our signs.

We shall deliver you (Ramsis II) with your body this day, so that you may be a sign to those after you. Indeed many people pay no heed to Our signs!

So today We will save you in body that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless

We will save your body on this day so that you may become evidence (of Our existence) for the coming generations; many people are unaware of such evidence."

But We will this day deliver you with your body that you may be a sign to those after you, and most surely the majority of the people are heedless to Our communications.

Fa<b>a</b>lyawma nunajjeeka bibadanika litakoona liman khalfaka <u>a</u>yatan wainna katheeran mina a<b>l</b>nn<u>a</u>si AAan <u>a</u>y<u>a</u>tin<u>a</u> lagh<u>a</u>filoon<b>a</b>

So We shall save your body this day, so that you may serve as a sign for those who come after you: for many people are indeed heedless of Our signs."

"This day shall We save thee in the body, that thou mayest be a sign to those who come after thee! but verily, many among mankind are heedless of Our Signs!"

10

فَٱلْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ عَنْ ءَايَٰتِنَا لَغَٰفِلُونَ

So today I will take you out, O Pharaoh, from the sea and place you on a high piece of ground so that those who come after you can take a lesson from you. But many people are unmindful of My proof and evidence indicating My power, and they do not reflect over them.

So today I will take you out, O Pharaoh, from the sea and place you on a high piece of ground so that those who come after you can take a lesson from you. But many people are unmindful of My proof and evidence indicating My power, and they do not reflect over them.

<p>Commentary</p><p>Addressing Pharaoh in the first verse (92), it was said that Allah will take his body out of the waters after he is drowned so that his body becomes a sign of Divine power, and a lesson for people after him.</p><p>It happened when, after having crossed the sea, Sayyidna Musa (علیہ السلام) told Bani Isra'il about the drowning of the Pharaoh, they were so overawed and subdued by him that they refused to believe the news and said that the Pharaoh was not drowned. To guide them right and to teach others a lesson, Allah Ta'ala had the dead body of Pharaoh thrown ashore by a wave of the sea. Everyone saw it and believed that he had died and then, this corpse became a sort of moral deterrent for everyone. After that, it is not known as to what happened to this corpse ultimately. The place where the dead body of the Pharaoh was found is still known as the mount of Pharaoh.</p><p>Some time back, newspaper reports indicated that the dead body of Pharaoh was found intact and was seen by the public at large and that it was deposited safely in the Cairo Museum. But, it cannot be said with certainty that this is the same Pharaoh who confronted Sayyidna Musa (علیہ السلام) or is some other Pharaoh because names of Pharaohs differ. Every ruler of Egypt in that period of history had the title of Pharaoh.</p><p>But, no wonder, the Divine power had thrown a drowned dead body ashore. Very similarly, it may have kept it even preserved against spoilage so that it could become a lesson for future generations. And it may still be there! (However it remains essential to learn a lesson from it as compared to becoming excited about its discovery as an archeological triumph).</p><p>At the end of the verse, it was said that many people pay no heed to the verses and signs of Allah. They do not ponder over them and fail to learn their essential lesson in living a better life. Otherwise, signs abound. They are everywhere, in every particle of this universe. A look at them would help one recognize Allah and His perfect power.</p>

CommentaryAddressing Pharaoh in the first verse (92), it was said that Allah will take his body out of the waters after he is drowned so that his body becomes a sign of Divine power, and a lesson for people after him.It happened when, after having crossed the sea, Sayyidna Musa (علیہ السلام) told Bani Isra'il about the drowning of the Pharaoh, they were so overawed and subdued by him that they refused to believe the news and said that the Pharaoh was not drowned. To guide them right and to teach others a lesson, Allah Ta'ala had the dead body of Pharaoh thrown ashore by a wave of the sea. Everyone saw it and believed that he had died and then, this corpse became a sort of moral deterrent for everyone. After that, it is not known as to what happened to this corpse ultimately. The place where the dead body of the Pharaoh was found is still known as the mount of Pharaoh.Some time back, newspaper reports indicated that the dead body of Pharaoh was found intact and was seen by the public at large and that it was deposited safely in the Cairo Museum. But, it cannot be said with certainty that this is the same Pharaoh who confronted Sayyidna Musa (علیہ السلام) or is some other Pharaoh because names of Pharaohs differ. Every ruler of Egypt in that period of history had the title of Pharaoh.But, no wonder, the Divine power had thrown a drowned dead body ashore. Very similarly, it may have kept it even preserved against spoilage so that it could become a lesson for future generations. And it may still be there! (However it remains essential to learn a lesson from it as compared to becoming excited about its discovery as an archeological triumph).At the end of the verse, it was said that many people pay no heed to the verses and signs of Allah. They do not ponder over them and fail to learn their essential lesson in living a better life. Otherwise, signs abound. They are everywhere, in every particle of this universe. A look at them would help one recognize Allah and His perfect power.

We gave the people of Israel a settled abode, and bestowed good things on them to eat and use. So they did not differ until they came to have knowledge. Your Lord will assuredly settle their differences on the Day of Resurrection.

And indeed We provided the Descendants of Israel a place of honour, and bestowed good sustenance to them; and they did not fall into dispute except after the knowledge had come to them; indeed your Lord will judge between them on the Day of Resurrection concerning the matters in which they used to differ.

And We settled the Children of Israel in a sure settlement, and We provided them with good things; so they differed not until the knowledge came to them. Surely thy Lord will decide between them on the Day of Resurrection touching their differences.

And [thereafter], indeed, We assigned unto the children of Israel a most goodly abode, and provided for them sustenance out of the good things of life. And it was not until knowledge [of God's revelation] was vouchsafed to them that they began to hold divergent views: [but,] verily, thy Sustainer will judge between them on Resurrection Day regarding all on which they were wont to differ.

And assuredly We settled the Children of Isra'il into a secure settlement, and We provided them with good things; nor they differed until there had come unto them the knowledge. Verily thine Lord shall judge between them on the Day of Resurrection as to that wherein they have been differing.

And indeed We settled the Children of Israel in an honourable dwelling place (Sham and Misr), and provided them with good things, and they differed not until the knowledge came to them. Verily, Allah will judge between them on the Day of Resurrection in that in which they used to differ.

And We settled the Children of Israel in a position of honor, and provided them with good things. They did not differ until knowledge came to them. Your Lord will judge between them on the Day of Resurrection regarding their differences.

We settled the Children of Israel in a blessed land, and provided them with all manner of good things. They only disagreed among themselves after knowledge (of the truth had) come to them. Surely your Lord will judge between them on the Day of Resurrection concerning their disagreements.

And indeed We settled the Children of Israel in an honorable dwelling place, and provided them with good things, and they differed not until the knowledge came to them. Verily, your Lord will judge between them on the Day of Resurrection in that in which they used to differ.

And We verily did allot unto the Children of Israel a fixed abode, and did provide them with good things; and they differed not until the knowledge came unto them. Lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.

Certainly We settled the Children of Israel in a worthy settlement and We provided them with all the good things, and they did not differ until [after] the knowledge had come to them. Your Lord will indeed judge between them on the Day of Resurrection concerning that about which they used to differ.

(Thereafter) We settled the Children of Israel in a blessed land and provided them with good things. They did not differ until knowledge was given them. Indeed, your Lord will decide between them on the Day of Resurrection.

And We had certainty settled the Children of Israel in an agreeable settlement and provided them with good things. And they did not differ until [after] knowledge had come to them. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ

We settled the children of Israel in a blessed land and provided them with pure sustenance. They did not create differences among themselves until after the knowledge had come to them. God will judge their differences on the Day of Judgment.

And certainly We lodged the children of Israel in a goodly abode and We provided them with good things; but they did not disagree until the knowledge had come to them; surely your Lord will judge between them on the resurrection day concerning that in which they disagreed.

Walaqad bawwan<u>a</u> banee isr<u>a</u>eela mubawwaa <u>s</u>idqin warazaqn<u>a</u>hum mina a<b>l</b><u>tt</u>ayyib<u>a</u>ti fam<u>a</u> ikhtalafoo <u>h</u>att<u>a</u> j<u>a</u>ahumu alAAilmu inna rabbaka yaq<u>d</u>ee baynahum yawma alqiy<u>a</u>mati feem<u>a</u> k<u>a</u>noo feehi yakhtalifoon<b>a</b>

We settled the Children of Israel in a blessed land, and We provided them with good things. And it was not until knowledge [of God's revelation] was granted to them that they began to hold divergent views. Your Lord will judge between them on the Day of Resurrection concerning that in which they differed.

We settled the Children of Israel in a beautiful dwelling-place, and provided for them sustenance of the best: it was after knowledge had been granted to them, that they fell into schisms. Verily Allah will judge between them as to the schisms amongst them, on the Day of Judgment.

10

وَلَقَدْ بَوَّأْنَا بَنِىٓ إِسْرَٰٓءِيلَ مُبَوَّأَ صِدْقٍ وَرَزَقْنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ فَمَا ٱخْتَلَفُوا۟ حَتَّىٰ جَآءَهُمُ ٱلْعِلْمُ إِنَّ رَبَّكَ يَقْضِى بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ

I settled the Israelites in a fine and excellent place in the blessed lands of the Levant; and I provided them with pure and lawful provision. They did not differ in the matter of religion until the Qur’ān came to them confirming what they read in the Torah about the description of Muhammad (peace be upon him). When they rejected the revelation, their homelands were taken away from them. Your Lord, O Messenger, will decide between them on the Day of Judgement regarding the things they differed about; and He will repay those who were on truth, as well as those who were false, with what they deserve.

I settled the Israelites in a fine and excellent place in the blessed lands of the Levant; and I provided them with pure and lawful provision. They did not differ in the matter of religion until the Qur’ān came to them confirming what they read in the Torah about the description of Muhammad (peace be upon him). When they rejected the revelation, their homelands were taken away from them. Your Lord, O Messenger, will decide between them on the Day of Judgement regarding the things they differed about; and He will repay those who were on truth, as well as those who were false, with what they deserve.

<p>The second verse (93) brings the future of a people bulldozed in disgrace by the Pharaoh into sharp focus making it stand out against the evil end of the tyrant. It was said that Allah gave the Bani Isra'il a good place to live. They had the whole country of Egypt for themselves.</p><p>Then, they were given the holy lands of Jordan and Palestine which Allah Ta’ ala had assigned to Sayyidna Ibrahim (علیہ السلام) and his progeny as their inheritance. A good place to live has been termed as: مُبَوَّأَ صِدْقٍ (translated as: ` a proper place to live' ) in the Qur'an. The word: صِدْقٍ (sidq) at this place means good and proper. The sense is that they were given a place to live that was suitable and proper for them in every way. Then it was said that Allah gave them their sustenance in the form of Halal and pure things so much so that they had the best of everything.</p><p>Towards the end of the verse, once again, their penchant for crookedness and evil doing has been mentioned. Among them too, there were many who, soon after having power, failed to appreciate the blessings of Allah and went about disobeying Him. They recited the Torah and they knew the signs and marks of the Holy Prophet ﷺ mentioned there. This awareness demanded that they should have been the first to believe in him as soon as he came. But, how strange that these very people believed in the coming of the last prophet, Sayyidna Muhammad al-Mustafa ﷺ before he actually came. They would tell people about the signs he would have and the time he would come. They would even use the wasilah (medium) of the last prophet in their prayers. But, when the last prophet came with a whole array of evidences of his veracity, and the signs identified in the Torah, these people started disputing among themselves. Some of them believed while the rest refused to do so. In this verse, the coming of the Holy Prophet ﷺ to has been expressed by saying: جَاءَهُمُ الْعِلْمُ (knowledge came to them). Here, علم (` ilm) could also denote certitude. In that case, it would mean that once the causes of observation and certitude converged together, these people started disputing.</p><p>Some commentators have said that عِلم (ilm: knowledge) at this place denotes مَعلُوم (ma` lum: known), that is, when the blessed person who was already known through the prophesies of the Torah came before them face to face, they started disputing the truth.</p><p>At the end of the verse, it was said that Allah Ta'ala will give His verdict about what they used to dispute, on the day of Qiyamah. Truth will then become distinct from falsehood and the upholders of truth will be sent to Paradise while the practitioners of falsehood, to Hell.</p>

The second verse (93) brings the future of a people bulldozed in disgrace by the Pharaoh into sharp focus making it stand out against the evil end of the tyrant. It was said that Allah gave the Bani Isra'il a good place to live. They had the whole country of Egypt for themselves.Then, they were given the holy lands of Jordan and Palestine which Allah Ta’ ala had assigned to Sayyidna Ibrahim (علیہ السلام) and his progeny as their inheritance. A good place to live has been termed as: مُبَوَّأَ صِدْقٍ (translated as: ` a proper place to live' ) in the Qur'an. The word: صِدْقٍ (sidq) at this place means good and proper. The sense is that they were given a place to live that was suitable and proper for them in every way. Then it was said that Allah gave them their sustenance in the form of Halal and pure things so much so that they had the best of everything.Towards the end of the verse, once again, their penchant for crookedness and evil doing has been mentioned. Among them too, there were many who, soon after having power, failed to appreciate the blessings of Allah and went about disobeying Him. They recited the Torah and they knew the signs and marks of the Holy Prophet ﷺ mentioned there. This awareness demanded that they should have been the first to believe in him as soon as he came. But, how strange that these very people believed in the coming of the last prophet, Sayyidna Muhammad al-Mustafa ﷺ before he actually came. They would tell people about the signs he would have and the time he would come. They would even use the wasilah (medium) of the last prophet in their prayers. But, when the last prophet came with a whole array of evidences of his veracity, and the signs identified in the Torah, these people started disputing among themselves. Some of them believed while the rest refused to do so. In this verse, the coming of the Holy Prophet ﷺ to has been expressed by saying: جَاءَهُمُ الْعِلْمُ (knowledge came to them). Here, علم (` ilm) could also denote certitude. In that case, it would mean that once the causes of observation and certitude converged together, these people started disputing.Some commentators have said that عِلم (ilm: knowledge) at this place denotes مَعلُوم (ma` lum: known), that is, when the blessed person who was already known through the prophesies of the Torah came before them face to face, they started disputing the truth.At the end of the verse, it was said that Allah Ta'ala will give His verdict about what they used to dispute, on the day of Qiyamah. Truth will then become distinct from falsehood and the upholders of truth will be sent to Paradise while the practitioners of falsehood, to Hell.

<h2 class="title">The Establishment of the Children of Israel in the Land and Their Provision from the Good Things</h2><p>In these Ayat, Allah tells us about all the worldly and religious gifts which He bestowed upon the Children of Israel. Allah's statement, </p><div class="text_uthmani arabic">مُبَوَّأَ صِدْقٍ</div><p>(honorable dwelling place) means in Egypt and Syria, around Jerusalem, as it was said by some. When Allah destroyed Fir`awn and his soldiers, the Mosaic State took control of all of Egypt as Allah said: </p><div class="text_uthmani arabic">وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُواْ يُسْتَضْعَفُونَ مَشَـرِقَ الاٌّرْضِ وَمَغَـرِبَهَا الَّتِى بَارَكْنَا فِيهَا وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى عَلَى بَنِى إِسْرءِيلَ بِمَا صَبَرُواْ وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُواْ يَعْرِشُونَ </div><p>(And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed. And the fair Word of your Lord was fulfilled for the Children of Israel, because of their endurance. And We destroyed completely all the great works and buildings which Fir`awn and his people erected.)(7:137) He said in other Ayat: </p><div class="text_uthmani arabic">فَأَخْرَجْنَـهُمْ مِّن جَنَّـتٍ وَعُيُونٍ - وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ - كَذَلِكَ وَأَوْرَثْنَـهَا بَنِى إِسْرَءِيلَ </div><p>(So, We expelled them from gardens and springs. Treasures, and every kind of honorable place. Thus, and We caused the Children of Israel to inherit them.)(26:57 -59) He also said: </p><div class="text_uthmani arabic">كَمْ تَرَكُواْ مِن جَنَّـتٍ وَعُيُونٍ </div><p>(How many of gardens and springs that they left behind. ..) (44:25-27) They then continued with Musa, to seek Jerusalem -- the land of Ibrahim, the friend of Allah. There were giant people in Jerusalem. The Children of Israel refrained from fighting them. So Allah expelled them into the wilderness for forty years. During this time in the wilderness, first Harun died and then Musa. Yusha` bin Nun led after them. Allah supported them to conquer Jerusalem and rule it for a period of time. His statement, </p><div class="text_uthmani arabic">وَرَزَقْنَاهُمْ مِّنَ الطَّيِّبَاتِ</div><p>(and provided them with good things) means from the lawful, pure and useful provision that is good in nature and in Law. Then Allah said: </p><div class="text_uthmani arabic">فَمَا اخْتَلَفُواْ حَتَّى جَآءَهُمُ الْعِلْمُ</div><p>(and they differed not until the knowledge came to them.) There should be no reason for them to have any disputes among them since Allah has sent them knowledge and explained different matters and issues to them. It has been mentioned in a Hadith, </p><div class="text_uthmani arabic">«إِنَّ الْيَهُودَ اخْتَلَفُوا عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى اخْتَلَفُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، مِنْهَا وَاحِدَةٌ فِي الْجَنَّةِ، وَاثْنَتَانِ وَسَبْعُونَ فِي النَّار»</div><p>(The Jews separated into seventy-one sects, and the Christians separated into seventy-two sects, and this Ummah will separate into seventy-three sects, one of which is in Paradise, seventy-two in the Fire.) They asked, "Who are they O Messenger of Allah!" He replied; </p><div class="text_uthmani arabic">«مَا أَنَا عَلَيْهِ وَأَصْحَابِي»</div><p>(Those upon what I and my Companions are upon. ) It was recorded by Al-Hakim in his Mustadrak with this wording. So here Allah said, </p><div class="text_uthmani arabic">إِن رَبَّكَ يَقْضِى بَيْنَهُم</div><p>(Verily your Lord will judge between them) Here the meaning is, to distinguish between them </p><div class="text_uthmani arabic">يَوْمَ الْقِيَـمَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ</div><p>(the Day of Resurrection in that which they used to differ.) </p>

The Establishment of the Children of Israel in the Land and Their Provision from the Good ThingsIn these Ayat, Allah tells us about all the worldly and religious gifts which He bestowed upon the Children of Israel. Allah's statement, مُبَوَّأَ صِدْقٍ(honorable dwelling place) means in Egypt and Syria, around Jerusalem, as it was said by some. When Allah destroyed Fir`awn and his soldiers, the Mosaic State took control of all of Egypt as Allah said: وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُواْ يُسْتَضْعَفُونَ مَشَـرِقَ الاٌّرْضِ وَمَغَـرِبَهَا الَّتِى بَارَكْنَا فِيهَا وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى عَلَى بَنِى إِسْرءِيلَ بِمَا صَبَرُواْ وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُواْ يَعْرِشُونَ (And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed. And the fair Word of your Lord was fulfilled for the Children of Israel, because of their endurance. And We destroyed completely all the great works and buildings which Fir`awn and his people erected.)(7:137) He said in other Ayat: فَأَخْرَجْنَـهُمْ مِّن جَنَّـتٍ وَعُيُونٍ - وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ - كَذَلِكَ وَأَوْرَثْنَـهَا بَنِى إِسْرَءِيلَ (So, We expelled them from gardens and springs. Treasures, and every kind of honorable place. Thus, and We caused the Children of Israel to inherit them.)(26:57 -59) He also said: كَمْ تَرَكُواْ مِن جَنَّـتٍ وَعُيُونٍ (How many of gardens and springs that they left behind. ..) (44:25-27) They then continued with Musa, to seek Jerusalem -- the land of Ibrahim, the friend of Allah. There were giant people in Jerusalem. The Children of Israel refrained from fighting them. So Allah expelled them into the wilderness for forty years. During this time in the wilderness, first Harun died and then Musa. Yusha` bin Nun led after them. Allah supported them to conquer Jerusalem and rule it for a period of time. His statement, وَرَزَقْنَاهُمْ مِّنَ الطَّيِّبَاتِ(and provided them with good things) means from the lawful, pure and useful provision that is good in nature and in Law. Then Allah said: فَمَا اخْتَلَفُواْ حَتَّى جَآءَهُمُ الْعِلْمُ(and they differed not until the knowledge came to them.) There should be no reason for them to have any disputes among them since Allah has sent them knowledge and explained different matters and issues to them. It has been mentioned in a Hadith, «إِنَّ الْيَهُودَ اخْتَلَفُوا عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى اخْتَلَفُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، مِنْهَا وَاحِدَةٌ فِي الْجَنَّةِ، وَاثْنَتَانِ وَسَبْعُونَ فِي النَّار»(The Jews separated into seventy-one sects, and the Christians separated into seventy-two sects, and this Ummah will separate into seventy-three sects, one of which is in Paradise, seventy-two in the Fire.) They asked, "Who are they O Messenger of Allah!" He replied; «مَا أَنَا عَلَيْهِ وَأَصْحَابِي»(Those upon what I and my Companions are upon. ) It was recorded by Al-Hakim in his Mustadrak with this wording. So here Allah said, إِن رَبَّكَ يَقْضِى بَيْنَهُم(Verily your Lord will judge between them) Here the meaning is, to distinguish between them يَوْمَ الْقِيَـمَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ(the Day of Resurrection in that which they used to differ.)

If you are in doubt of what We have sent down to you, then ask those who have been reading the Book (for a long time) before you. The truth has indeed come to you from your Lord, so do not be one of those who doubt,

And if you, O listener, have any doubt in what We have sent down towards you, then question those who have read the Book before you; undoubtedly, towards you has come the truth from your Lord, therefore do not be of those who doubt.

So, if thou art in doubt regarding what We have sent down to thee, ask those who recite the Book before thee. The truth has come to thee from thy Lord; so be not of the doubters,

AND SO, [O man,] if thou art in doubt about [the truth of] what We have [now] bestowed upon thee from on high, ask those who read the divine writ [revealed] before thy time: [and thou wilt find that,] surely, the truth has now come unto thee from thy Sustainer. Be not, then, among the doubters -

And if thou be in doubt concerning that which We have sent down unto thee, then ask those who have read the Books before thee. Assuredly hath the truth come unto thee from thy Lord, so be not then of the doubters.

So if you (O Muhammad SAW) are in doubt concerning that which We have revealed unto you, [i.e. that your name is written in the Taurat (Torah) and the Injeel (Gospel)] then ask those who are reading the Book [the Taurat (Torah) and the Injeel (Gospel)] before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).

If you are in doubt about what We revealed to you, ask those who read the Scripture before you. The truth has come to you from your Lord, so do not be of those who doubt.

Now, if you are in doubt concerning what We have revealed to you, then ask those who have been reading the Book before you. It is the truth that has come to you from your Lord, so do never become one of those who doubt,

So if you are in doubt concerning that which We have revealed unto you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).

And if thou (Muhammad) art in doubt concerning that which We reveal unto thee, then question those who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath come unto thee. So be not thou of the waverers.

So if you are in doubt about what We have sent down to you, ask those who read the Book [revealed] before you. The truth has certainly come to you from your Lord; so do not be among the skeptics.

If you are in doubt of what We have sent down to you, ask those who recite the Book before you. The truth has come to you from your Lord, therefore do not be of the doubters.

So if you are in doubt, [O Muhammad], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters.

If you (people) have any doubt about what We have revealed to you (about the Day of Judgment and other matters of belief), ask those who read the Book that was revealed (to the Prophets who lived) before you. The truth has certainly come to you from your Lord. Thus, do not doubt it (in your heart),

But if you are in doubt as to what We have revealed to you, ask those who read the Book before you; certainly the truth has come to you from your Lord, therefore you should not be of the disputers.

Fain kunta fee shakkin mimm<u>a</u> anzalnn<u>a</u> ilayka fa<b>i</b>sali alla<u>th</u>eena yaqraoona alkit<u>a</u>ba min qablika laqad j<u>a</u>aka al<u>h</u>aqqu min rabbika fal<u>a</u> takoonanna mina almumtareen<b>a</b>

If you are in any doubt concerning what We have sent down to you, then question those who have read the Book before you: the Truth has come to you from your Lord, so do not be one of the doubters --

If thou wert in doubt as to what We have revealed unto thee, then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in no wise of those in doubt.

10

فَإِن كُنتَ فِى شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَسْـَٔلِ ٱلَّذِينَ يَقْرَءُونَ ٱلْكِتَٰبَ مِن قَبْلِكَ لَقَدْ جَآءَكَ ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ

If you, O Messenger, are in doubt or confusion about the reality of the Qur’ān that I have revealed to you, then ask those Jews who read the Torah and the Christians who read the Gospel to confirm it. They will tell you that what was revealed to you is the truth because they have the description of it in their scriptures. The truth, about which there is no doubt, has come to you from your Lord, so do not be of those who have doubt.

If you, O Messenger, are in doubt or confusion about the reality of the Qur’ān that I have revealed to you, then ask those Jews who read the Torah and the Christians who read the Gospel to confirm it. They will tell you that what was revealed to you is the truth because they have the description of it in their scriptures. The truth, about which there is no doubt, has come to you from your Lord, so do not be of those who have doubt.

<p>In the third verse (94), the address is obviously to the Holy Prophet ﷺ . But, it goes without saying that there is no probability of his doubting the revelation. Therefore, the purpose is to beam the message to the Muslim community through this address where he is not the intended recipient. Then, it is also possible that this address may be to human beings at large asking them if they had any doubts about the Divine revelation sent to them through Sayyidna Muhammad al-Mustafa ﷺ . If they had, let them ask those who recited the Torah and Injil before them. They would tell them that all past prophets and their Books have been announcing the glad tidings of the Last among Prophets. This will remove their scruples and suspicions.</p><p>According to Tafsir Mazhari, this verse tells us that anyone in doubt about some religious matter is duty-bound to have his doubts removed by asking genuine ` Ulama' (religious scholars whose learning, honesty and adherence to Qur'an, and Sunnah is well recognized, popularly referred to as ` Ulama' al-Haqq). To continue nursing such doubts is not a good thing to do.</p>

In the third verse (94), the address is obviously to the Holy Prophet ﷺ . But, it goes without saying that there is no probability of his doubting the revelation. Therefore, the purpose is to beam the message to the Muslim community through this address where he is not the intended recipient. Then, it is also possible that this address may be to human beings at large asking them if they had any doubts about the Divine revelation sent to them through Sayyidna Muhammad al-Mustafa ﷺ . If they had, let them ask those who recited the Torah and Injil before them. They would tell them that all past prophets and their Books have been announcing the glad tidings of the Last among Prophets. This will remove their scruples and suspicions.According to Tafsir Mazhari, this verse tells us that anyone in doubt about some religious matter is duty-bound to have his doubts removed by asking genuine ` Ulama' (religious scholars whose learning, honesty and adherence to Qur'an, and Sunnah is well recognized, popularly referred to as ` Ulama' al-Haqq). To continue nursing such doubts is not a good thing to do.

<h2 class="title">Previous books Attest to the Truth of the Qur'an</h2><p>Allah said: </p><div class="text_uthmani arabic">الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ</div><p>(Those who follow the Messenger, the Prophet who can neither read nor write whom they find written of with them in the Tawrah and the Injil.)(7:157) They are as certain of this as they are about who their children are, yet they hide it and distort it. They did not believe in it despite its clear evidence. Therefore Allah said: </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ </div><p>(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) meaning they would not believe in a way that they might benefit from that belief. This is when they believe at a time one may not be able to benefit from his belief. An example is when Musa prayed against Fir`awn and his chiefs, saying: </p><div class="text_uthmani arabic">رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ</div><p>(Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.)(10:88) And Allah said: </p><div class="text_uthmani arabic">وَلَوْ أَنَّنَا نَزَّلْنَآ إِلَيْهِمُ الْمَلَـئِكَةَ وَكَلَّمَهُمُ الْمَوْتَى وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءٍ قُبُلاً مَّا كَانُواْ لِيُؤْمِنُواْ إِلاَّ أَن يَشَآءَ اللَّهُ وَلَـكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ </div><p>(And even if We had sent down unto them angels, and the dead had spoken unto them, and We had gathered together all things before their very eyes, they would not have believed, unless Allah willed, but most of them behave ignorantly.) (6:111) Allah then said: </p>

Previous books Attest to the Truth of the Qur'anAllah said: الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ(Those who follow the Messenger, the Prophet who can neither read nor write whom they find written of with them in the Tawrah and the Injil.)(7:157) They are as certain of this as they are about who their children are, yet they hide it and distort it. They did not believe in it despite its clear evidence. Therefore Allah said: إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ (Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) meaning they would not believe in a way that they might benefit from that belief. This is when they believe at a time one may not be able to benefit from his belief. An example is when Musa prayed against Fir`awn and his chiefs, saying: رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ(Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.)(10:88) And Allah said: وَلَوْ أَنَّنَا نَزَّلْنَآ إِلَيْهِمُ الْمَلَـئِكَةَ وَكَلَّمَهُمُ الْمَوْتَى وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءٍ قُبُلاً مَّا كَانُواْ لِيُؤْمِنُواْ إِلاَّ أَن يَشَآءَ اللَّهُ وَلَـكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ (And even if We had sent down unto them angels, and the dead had spoken unto them, and We had gathered together all things before their very eyes, they would not have believed, unless Allah willed, but most of them behave ignorantly.) (6:111) Allah then said:

And do not be one of those who deny the signs of God, or you will be among the losers.

And never be of those who denied the signs of Allah, for you will then be of the losers.

nor be of those who cry lies to God's signs so as to be of the losers.

and neither be among those who are bent on giving the lie to God's messages, lest thou find thyself among the lost.

And be not thou of those who belie Allah's signs, lest thou be of the losers.

And be not one of those who belie the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, for then you shall be one of the losers.

And do not be of those who deny God’s revelations, lest you become one of the losers.

or reject the signs of Allah as false, for then you shall be among those who will be in utter loss.

And be not one of those who belie the Ayat of Allah, for then you shall be one of the losers.

And be not thou of those who deny the revelations of Allah, for then wert thou of the losers.

And do not be of those who deny the signs of Allah, [for] then you shall be among the losers.

Do not be among those who belie the verses of Allah, for then you would be among the losers.

And never be of those who deny the signs of Allah and [thus] be among the losers.

nor be of those who have called God's revelations lies lest you become lost.

And you should not be of those who reject the communications of Allah, (for) then you should be one of the losers.

Wal<u>a</u> takoonanna mina alla<u>th</u>eena ka<u>thth</u>aboo bi<u>a</u>y<u>a</u>ti All<u>a</u>hi fatakoona mina alkh<u>a</u>sireen<b>a</b>

do not be one who rejects God's signs, for then you would become one of the losers.

Nor be of those who reject the signs of Allah, or thou shalt be of those who perish.

10

وَلَا تَكُونَنَّ مِنَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِ ٱللَّهِ فَتَكُونَ مِنَ ٱلْخَٰسِرِينَ

Do not be of those who deny Allah’s proof and evidence, because that will make you one of those who have lost their own souls by bringing them to the point of destruction because of their disbelief. All these warnings are meant to show the seriousness of doubt and denial, despite the fact that the Prophet is protected from such things.

Do not be of those who deny Allah’s proof and evidence, because that will make you one of those who have lost their own souls by bringing them to the point of destruction because of their disbelief. All these warnings are meant to show the seriousness of doubt and denial, despite the fact that the Prophet is protected from such things.

<p>In the fourth (95), fifth (96) and sixth (97) verses, the same subject finds support and emphasis while carrying a warning to those who are heedless.</p>

In the fourth (95), fifth (96) and sixth (97) verses, the same subject finds support and emphasis while carrying a warning to those who are heedless.

Verily those against whom the word of your Lord is pronounced will never believe,

Indeed those for whom the Word of your Lord has proved true, will not believe.

Those against whom thy Lord's word is realized will not believe,

Verily, they against whom thy Sustainer's word [of judgment] has come true will not attain to faith -

Verily those on whom the word of thy Lord hath been justified shall not believe.

Truly! Those, against whom the Word (Wrath) of your Lord has been justified, will not believe.

Those against whom your Lord’s Word is justified will not believe.

Surely those against whom the word of your Lord has been fulfilled will not believed

Truly, those, against whom the Word of your Lord has been justified, will not believe.

Lo! those for whom the word of thy Lord (concerning sinners) hath effect will not believe,

Indeed those against whom your Lord’s judgement has become due will not have faith,

Those against whom the Word of your Lord will be realized will not believe,

Indeed, those upon whom the word of your Lord has come into effect will not believe,

(Even though all kinds of miracles will be shown to them) those about whom the word of your Lord has been ordained, will not have faith

Surely those against whom the word of your Lord has proved true will not believe,

Inna alla<u>th</u>eena <u>h</u>aqqat AAalayhim kalimatu rabbika l<u>a</u> yuminoon<b>a</b>

Those against whom your Lord's word has been confirmed will never believe;

Those against whom the word of thy Lord hath been verified would not believe-

10

إِنَّ ٱلَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ

Those against whom Allah’s decree – that they will die as disbelievers due to their insistence on it – is established will never believe –

Those against whom Allah’s decree – that they will die as disbelievers due to their insistence on it – is established will never believe –

Even though all the signs came to them, not till they face the grievous punishment.

Even if every sign comes to them, until they witness the painful punishment.

though every sign come to them, till they see the painful chastisement.

even though every sign [of the truth] should come within their ken - until they behold the grievous suffering [that awaits them in the life to come].

Even though every sign should come unto them, until they hehold an afflictive torment.

Even if every sign should come to them, - until they see the painful torment.

Even if every sign comes to them—until they see the painful punishment.

even if they witness every single sign that might come to them until they are face to face with the painful chastisement,

Even if every sign should come to them, until they see the painful torment.

Though every token come unto them, till they see the painful doom.

even though every sign were to come to them, until they sight the painful punishment.

even though every sign comes to them, until they see the painful punishment.

Even if every sign should come to them, until they see the painful punishment.

until they face the most painful torment.

Though every sign should come to them, until they witness the painful chastisement.

Walaw j<u>a</u>athum kullu <u>a</u>yatin <u>h</u>att<u>a</u> yarawoo alAAa<u>tha</u>ba alaleem<b>a</b>

not even if every Sign were to come to them -- until they see the painful punishment.

Even if every Sign was brought unto them,- until they see (for themselves) the penalty grievous.

10

وَلَوْ جَآءَتْهُمْ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ

Even if every explanatory or universal sign comes to them, until they witness the painful punishment and believe at a time when their belief will not benefit them.

Even if every explanatory or universal sign comes to them, until they witness the painful punishment and believe at a time when their belief will not benefit them.

Why has there been no habitation that believed and profited by their faith, except the people of Jonah? When they came to believe, We removed from them the affliction of shame in the world, and made them prosperous for a time.

So if only had there been one dwelling* that believed and its belief would have benefited it – except the nation of Yunus (Jonah)! When they accepted faith, We removed the disgraceful punishment in the life of this world from them, and let them enjoy for a while. (* That was destroyed after being warned.)

Why was there never a city that believed, and its belief profited it? -- Except the people of Jonah; when they believed, We removed from them the chastisement of degradation in this present life, and We gave unto them enjoyment for a time.

For, alas, there has never yet been any community that attained to faith [in its entirety,] and thereupon benefited by its faith, except the people of Jonah. When they came to believe, We removed from them the suffering of disgrace [which otherwise would have befallen them even] in the life of this world, and allowed them to enjoy their life during the time allotted to them.

Why then was there not a township which believed, so that its faith might have profited it, except the people of Yunus! When they believed, We removed from them the torment of humiliation in the life of the world, and We let them enjoy for a season.

Was there any town (community) that believed (after seeing the punishment), and its Faith (at that moment) saved it (from the punishment)? (The answer is none,) - except the people of Yunus (Jonah); when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.

If only there was one town that believed and benefited by its belief. Except for the people of Jonah. When they believed, We removed from them the suffering of disgrace in the worldly life, and We gave them comfort for a while.

Did it ever happen that the people of a town believed on seeing God's chastisement and its believing profited them? (There is no such instance) except of the people of Yunus. When they believed We granted them reprieve from humiliating chastisement in this world, and We let them enjoy themselves for a while.

Was there any town (community) that believed (after seeing the punishment), and its faith (at that moment) saved it (from the punishment)-- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.

If only there had been a community (of all those that were destroyed of old) that believed and profited by its belief as did the folk of Jonah! When they believed We drew off from them the torment of disgrace in the life of the world and gave them comfort for a while.

Why has there not been any town that might believe, so that its belief might benefit it, except the people of Jonah? When they believed, We removed from them the punishment of disgrace in the life of this world, and We provided for them for a while.

Why, was there never a village that believed and its belief benefited them? Except Jonah's nation, when they believed, We spared them from a degrading punishment in this life and We gave them enjoyment for awhile.

Then has there not been a [single] city that believed so its faith benefited it except the people of Jonah? When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment for a time.

Why did no one except the people of Jonah believe (in their punishment before their death) so that they could have benefitted from their faith? When the people of Jonah believed, We saved them from a disgraceful torment in this life and provided them with the means of enjoyment for an appointed time.

And wherefore was there not a town which should believe so that their belief should have profited them but the people of Yunus? When they believed, We removed from them the chastisement of disgrace in this world's life and We gave them provision till a time.

Falawl<u>a</u> k<u>a</u>nat qaryatun <u>a</u>manat fanafaAAah<u>a</u> eem<u>a</u>nuh<u>a</u> ill<u>a</u> qawma yoonusa lamm<u>a</u> <u>a</u>manoo kashafn<u>a</u> AAanhum AAa<u>tha</u>ba alkhizyi fee al<u>h</u>ay<u>a</u>ti a<b>l</b>dduny<u>a</u> wamattaAAn<u>a</u>hum il<u>a</u> <u>h</u>een<b>in</b>

Why was there no other people, save the people of Jonah, who should have believed so that their belief would have benefited them. Once they believed, We lifted the torment of shame from them during their worldly life and let them enjoy Our provision for a while.

Why was there not a single township (among those We warned), which believed,- so its faith should have profited it,- except the people of Jonah? When they believed, We removed from them the penalty of ignominy in the life of the present, and permitted them to enjoy (their life) for a while.

10

فَلَوْلَا كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَٰنُهَآ إِلَّا قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا۟ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍ

Never did a town to which I sent messengers to believe in faith validly and beneficially and before seeing the punishment, except the people of Jonah. When they truly accepted faith, I removed the punishment of disgrace and humiliation from them in the worldly life, and I let them have enjoyment until the end of their lives.

Never did a town to which I sent messengers to believe in faith validly and beneficially and before seeing the punishment, except the people of Jonah. When they truly accepted faith, I removed the punishment of disgrace and humiliation from them in the worldly life, and I let them have enjoyment until the end of their lives.

<p>In the seventh verse (98), the heedless deniers of truth have been admonished for their failure to make the optimum use of the time of life allowed to them. There was still time for them to leave denial and contumacy. Otherwise, an ominous time was due to come when they will make Taubah but their Taubah will not be accepted. They will say that they believed but their belief will not be welcome. And that time will be the time when the punishment of the Hereafter will appear right before their eyes at the time of death. It was in this connection that an event relating to Sayyidna Yunus (علیہ السلام) and his people was mentioned - that has good counsels and great lessons in it.</p><p>It has been asked in this verse that the people who denied truth could have believed at a time when their believing would have been of benefit to them. It means that there was no use for it at the hour of death, or the punishment, or after being neck deep in it, or at the time Doomsday sets in for the doors of repentance will then be closed and no repentance or belief from anyone will be acceptable. Now that they still had the time, they could put their contumacy aside and become believers very much like the people of Prophet Yunus (علیہ السلام) did. When they, much before the worse happened, saw the Divine punishment coming, they lost no time, repented and believed. For this reason, Allah Ta` ala removed the painful punishment from them.</p><p>The gist of the tafsir given above is that the door of Taubah does not close even when the worldly punishment comes face to face. However, Taubah is not accepted at the time the punishment of the Hereafter comes face to face. As for the coming of the punishment of the Hereafter face to face, it would either be on the day of Qiyamah or at the time of death, whether it is natural death or death as a victim of some worldly punishment as was the case with the Pharaoh.</p><p>Therefore, the acceptance of the Taubah of the people of Sayyidna Yunus (علیہ السلام) is not contrary to the Divine law. In fact, it falls under it because they, no doubt, made their Taubah when they saw the punishment coming, but they certainly did so before the punishment overtook them, and did it before death too. This is contrary to what the Pharaoh and others did. They did their Taubah only after the punishment had overtaken them, and did that at the time of the last rattle of death, saying that they believed. Therefore, their believing was not valid and trustworthy and the Taubah they made was not accepted.</p><p>A precedent of the event relating to the people of Sayyidna Yunus (علیہ السلام) is the event relating to Bani Isra'il which finds mention in the Holy Qur'an itself. In this event, the mount of Tur was left dangling over their heads so that they were scared enough to repent. They repented and their Taubah was accepted. This appears in Surah al-Baqarah where it was said:</p><p>رَ‌فَعْنَا فَوْقَكُمُ الطُّورَ‌ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ</p><p>And raised high above you the (Mount on Tur: "Hold fast to what We have given to you" - 2:63</p><p>The reason was that they had, much before the punishment materialized and death overtook them, repented simply by noticing the imminent danger of punishment. Similarly, when the people of Sayyidna Yunus (علیہ السلام) saw the punishment coming, they sincerely wept and wailed and repented details of which will appear a little later. So, the acceptance of this Taubah is not counter to the Divine law stated above. (Qurtubi)</p><p>At this stage, some contemporaries have made a grave error. They attribute shortcomings to Sayyidna Yunus (علیہ السلام) in the discharge of his duties as a prophet. They declare that the cause of the removal of punishment from the people was the failing of the prophet and that this very failing was the cause of Divine displeasure which is mentioned in Surah al-Anbiya' and Surah As-Saffat. Their words are as given below:</p><p>قرآن کے اشارات اور صحیفہ یونس کی تفصیلات پر غور کرنے سے اتنی بات صاف معلوم ہو جاتی ہے کہ حضرت یونس (علیہ السلام) سے فریضہ رسالت ادا کرنے میں کچھ کو تاھیاں ہوگئی تھیں اور غالباً انہوں نے بےصبر ہو کر قبل از وقت اپنا مستقر چھوڑ دیا تھا، اس لٔے جب آثار عذاب دیکھ کر آشوریوں نے توبہ و استغفار کی تو اللہ تعالیٰ نے انہیں معاف کردیا، قرآن میں خدأی دستور کے جو اصول و کلیات بیان کیے گئے ہیں ان میں ایک مستقل دفعہ یہ بھی ہے کہ اللہ تعالیٰ کسی قوم کو اسوقت تک عذاب نہیں دیتا جن تک اس پر اپنی حجت پوری نہیں کردیتا، پس جب نبی ادأے رسالت میں کوتاہی کر گیا اور اللہ کے مقرر کردہ وقت سے پہلے قوم کو عذاب دینا گوارا نہ کیا۔ (تفہیم القرآن مولانا مودودی، ص 321، ج 2، طبع 1964)</p><p>` By considering the hints of the Qur'an and the details of the book of Jonah, at least this much becomes clear that some shortcomings had issued forth from Hadrat Yunus peace be on him, in the performance of his duty as a prophet. And, most probably, becoming impatient, he had abandoned his permanent station before time. Therefore, having seen the signs of punishment, the Assyrians repented and sought forgiveness, then Allah Ta` ala forgave them. Out of the principles and universals of Divine Law described in the Qur'an, there is this standing article as well - that Allah Ta` ala does not punish a people until He establishes His argument against them conclusively. So, when the prophet went about falling short in doing his duty as a prophet and, on his own, vacated his station (of duty) before the time determined by Allah, then, the justice of Allah Ta` ala did not bear by punishing those people." (Tafhimul-Qur'anl by Maulana Mawdudi, p. 321, volume 2, published 1964)2</p><p>1. Ordinary changes have been made, without any prior public announcement of withdrawal from these remarks, in the later editions of Tafhimul-Qur'an, that is, the words: فریضہ رسالت کی ادایٔگی میں کو تاھی : ` shortcomings in the performance of duty as a prophet,' are not there in the new text. But, the following observations are still there: جب نبی نے۔۔۔۔ پوری نہیں ہوتی تھیں : When the prophet did not continue the mission of giving good counsel to those people up to the last moment of the respite given to them and, before the time determined by Allah, he himself, in a self-serving way, migrated out and away, then, the justice of Allah Ta` ala did not bear by punishing his people, because the legal conditions of a conclusive argument against them had yet to be fulfilled." Thus, despite the change in the text of the Tafhimul-Qur'an, the comment of Ma'ariful-Qur'an stands as is. - Idaratul-Ma` arif, publishers, October/ 1991.</p><p>2. Apart from the religious aspects of the observations quoted above which have been dealt with in the Commentary of this Tafsir, the language used to convey these has contributed significantly in making the observations acidly vulnerable. For example, the use of verbs towards the end: کر گیا (kar gaya), ھٹ گیا (hat gaya) and گوارا نہ کیا (gawara na kiya) are hot action words in the present context. When used for a prophet, they are terrible. When attributed to God, like the last one, they are presumptuous. The liberty taken through language is difficult to transplant in translation. By ignoring it, the translator turns traitor. So, the translator has made the extra effort to stay within functional limits and render the text as it is. Since, the Urdu original has been reproduced here, discerning readers who read it should have no problem in making their independent judgment about the rendering - Tr.</p><p>The first thing to look at here is that the prophets, peace be upon them all, are protected from sins (ma` sum). This is an uncontested belief on which there is a consensus of the Muslim Ummah. In its details, some partial differences do exist, for instance, is this protection (` ismah) from all kinds of minor sins (saghirah), or from the major ones (kabirah) only, and whether or not this protection (` ismah) includes the period of time before being inducted as a prophet? But, no difference exists among any individuals or groups in the belief that the blessed prophets, all of them, can never fall short in carrying out their duty as prophets. The reason is that there could be no greater sin for prophets than that they themselves fall short in taking care of the mission for which Allah Ta` ala had chosen them. This is an open breach of trust in assigned duty, something beyond even ordinary nice people anywhere. If a prophet does not stand protected (ma` sum) even from this short-coming, then, there is no use for protection from other sins.</p><p>If there were something somewhere even in the Qur'an, and Hadith, seemingly contrary to the established principles of Qur'an, and Sunnah, and the collective Muslim belief in prophets being protected from sins, it would have been necessary to interpret it in a way that would not have left it discordant and different from the absolutely proven principles of Qur'an, and Hadith.</p><p>But, things are strange here. What the learned author has presented with reference to ` Qur'anic hints and details of the book of Jonah' may possibly be in the book of Jonah, and so be it, being something having no validity in the sight of the people of Islam. As for a ` Qur'anic hint, there is none, not just one. In fact, what has happened here is that this presumption has been forced out of a patched pattern of several premises. First of all, it was presumed that the removal of the punishment from the people of Sayyidna Yunus (علیہ السلام) took place contrary to Divine law - which is totally contrary to the context of this very verse, and equally contrary to the explications of recognized authorities in the field of Tafsir. Along with it, it was also assumed that Divine law was broken on this occasion because the prophet himself had failed to fulfill his duty as a prophet. Again, along with that, it was also assumed that some particular time had been fixed by Allah Ta` ala when he was supposed to leave the place - and he, much before this supposedly fixed time, abandoned his duty of calling people to truth and ran for life!</p><p>If seen with the least deliberation and fairness, it will stand proved that no hint from the Qur'an, or Hadith points out to these assumed premises.</p><p>To consider what precedes in the verse of the Qur'an itself, let us look at the words of the verse:</p><p>فَلَوْلَا كَانَتْ قَرْ‌يَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ</p><p>So, how is it that there never was a town which could have believed and its belief would have been of benefit to it, except the people of Yunus (Jonah) !</p><p>The sense, as already clear, is that of regret over the state of inertia prevailing among common residents of habitations around the world. It is in that spirit that it was said: How would they not become such as would have believed at a time when believing is acceptable and beneficial? In other words, they could have believed before being hit by punishment or death, in which case, their believing would have been accepted. But, the people of Sayyidna Yunus (علیہ السلام) were an exception to this rule, for they, by seeing the signs of punishment, and much before being hit by the punishment, believed and their believing and repentance came to be accepted.</p><p>This evident sense of the verse is itself telling us that no Divine law has been broken here, in fact, exactly in accordance with Divine practice, their faith and repentance have been accepted.</p><p>Most commentators - Abu Hayyan, Al-Qurtubi, Al-Zamakhshari, Qadi Thana'ullah, ` Allamah Alusi and others - have given this very sense of the verse according to which the acceptance of repentance from the people of Sayyidna Yunus (علیہ السلام) comes under the customary Divine law. The words of Al-Qurtubi appear as given below:</p><p>و قال ابن جُبَیرغشیھم العذاب کما یغشی الثوب القبر، فلما صحت توبتھم رفع اللہ عنھم العذاب، وقال اطبری : خص قوم یونس (علیہ السلام) من بین سایٔر الامم بان تیب علیکھم بعد معاینۃ العذاب، و ذکر ذلک عن جماعۃ من المفسرین۔ وقال الزجاج، انھم لم یقع بھم العذاب، وانمارأوا العلامۃ التی تدل علی العذاب ولورأوا عین العذاب لما نفعھم ایمانھم ۔ قلت قول الزجاج حسن، فان العاینۃ التی لا تنفع التوبۃ معھا ھی التلبس بالعذاب کقصۃ فرعون و لھذا جاء بقصہ قوم یونس علی اثر قصۃ فرعون، و یعضد ھذا قولہ (علیہ السلام) : ان اللہ یقبل توبۃ العبد مالم یغرغر والغرغرۃ، الحشرجۃ، وذلک ھو حال التلبس بالموت، وقد روی معنی ما قلناہ عن ابن مسعود ؓ (الی) و ھذا یدل علی ان توبتھم قبل رؤیۃ العذاب (الی) و علی ھذا فلا اشکال ولا تعارض ولا خصوص۔</p><p>"Ibn Jubayr says that the punishment had covered them up like the sheet of cloth on the grave. Then, as their Taubah turned out to be sound (being before the punishment materialized), Allah Ta` ala lifted the punishment from them. And At-Tabari says that the people of Sayyidna Yunus (علیہ السلام) have been given a special place among all other peoples in that their Taubah was accepted after they had seen the punishment. And that has been mentioned by a large number of commentators. However, Az-Zajjaj says that the punishment had not yet fallen on those people. They had only seen the signs that proved the coming of the punishment. And if they had seen the very punishment falling upon them, their believing would have then been no good for them (and their Taubah too would have not been accepted). Al-Qurtubi says that the statement of Az-Zajjaj is better because the seeing of a punishment after which Taubah is not accepted means that in which one is seized - as it happened in the case of Pharaoh. Therefore, in this very Surah, the event of the people of Sayyidna Yunus (علیہ السلام) has been taken up immediately after the event relating to the Pharaoh. (So that the difference becomes clear in that the belief of the Pharaoh came after having been seized by the punishment, contrary to the people of Sayyidna Yunus (علیہ السلام) who came to believe before the punishment actually seized them). This is confirmed by a saying of the Holy Prophet ﷺ ، Allah Ta` ala accepts the Taubah of the servant until he is rattled by death.' And ` al-ghargharah' (as in the Hadith) is the rattling sound that comes from the throat and that is what happens on being seized by death. And the same thing is evident from the riwayah of Sayyidna ` Abdullah ibn Masud ؓ in which it has been said that the people of Sayyidna Yunus (علیہ السلام) had repented before the actual falling of the pun-ishment. And Al-Qurtubi says, as based on this explanation, there remains no difficulty, or contradiction, or particularization (of the people of Sayyidna Yunus علیہ السلام).</p><p>As for At-Tabari and other commentators who have deemed this event to be special to the people of Sayyidna Yunus (علیہ السلام) ، none of them have said that the reason of this special treatment was the ` shortcomings' of Sayyidna Yunus (علیہ السلام) . Instead, the honest repentance of those people and their sincere belief in Divine knowledge are the kind of reasons that they have given to that end.</p><p>And now, when we know that the removal of the punishment from the people of Sayyidna Yunus (علیہ السلام) was just not against the Divine law, in fact, was exactly in accordance with it, then, the very foundation of what has been postulated here stands demolished.</p><p>Similarly, there is no Qur'anic hint to prove that Sayyidna Yunus (علیہ السلام) once he had given the warning of punishment, broke away from his people without prior Divine permission. Instead, the context of verses and reports from Tafsir tell us that things happened here as they had happened with all past communities, that is, when the decision was made to send Divine punishment on a people, Allah Ta` ala would command his Messenger and his companions to leave that area. This has been clearly mentioned in the Qur'an in connection with the story of Sayyidna Lut Very similarly, here too, when this command of Allah was delivered to those people through Sayyidna Yunus علیہ السلام۔ that the punishment will come after three days - then, the departure of Sayyidna Yunus (علیہ السلام) from that area has, obviously enough, taken place under Divine orders.</p><p>Of course, there was a slip from Sayyidna Yunus (علیہ السلام) in terms of the elegant prophetic station he was blessed with. Words of displeasure about it appear in Surah al-Anbiya' (21:87, 88) and Surah as-Saffat (37:139-148) and, as a result of which, came the event of his staying in the belly of a fish. But, this slip has nothing to do with the assumed assertion that he fell short in fulfilling his duty as a prophet. In fact, what actually happened is what has been stated earlier with reference to authentic Tafsirs. In brief, after Sayyidna Yunus (علیہ السلام) had delivered the warning to his people that the punishment will come after three days as willed by Allah, he left his place and went out. Later, it was proved that the punishment did not materialize. Now, Sayyidna Yunus was worried as to how he would go back to his people. If he did, they would charge him to be a liar. And the law of those people required that a proven liar must be killed. Now, this added the danger of the likely loss of life in returning to his people. Under such circumstances, he had no way out but to migrate from that very country. But, the customary practice of the blessed prophets is that they do not migrate simply on the authority of their personal opinion - unless the signal to migrate comes from Allah Ta` ala. So, the slip of Sayyidna Yunus (علیہ السلام) was no more than that he boarded a boat with the intention of migration, before came the permission of Allah. This was, though no sin in itself, but different from the customary practice of prophets it was. If we were to ponder over the words of the verse of the Qur'an, the slip of Sayyidna Yunus (علیہ السلام) will not turn out to be a shortcoming in the fulfillment of his duty as a prophet. In fact, it would prove not to be anything else but migration before permission with the aim of staying safe against the oppression of his people. The verse of Surah as-Saffat is virtually explicit regarding this subject. It was said: إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (when he ran away towards the laden boat - 37:140). Here, the act of boarding a boat with the intention of migration has been expressed through the word: أَبَقَ (abaqa) denoting displeasure. It means the running away or fleeing of a slave without the permission of his master. And in the verse of Surah al-Anbiya', it has been said: وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ‌ عَلَيْهِ (and the man of the fish, when he left in anger assuming that We shall not keep him tight - 21:87). Here the tenor of speech is that of displeasure over the act of migration that was resorted to because of natural apprehension and the desire to stay protected from a hostile people. It is worth keeping in mind that all this happened after the perfect fulfillment of the duties of prophethood, only when a return to his people posed a certain danger to his life. Tafsir Ruh al-Ma'ani has taken up this subject in the following words:</p><p>ای غضبان علی قومہ لشدۃ شکیمتھم وتمادی اصرارھم مع طول دعوتہ ایاھم، وکان ذھابہ ھذا سھم ھجرۃ عنھم، لکنہ لم یؤمر بہ</p><p>(Sayyidna Yunus علیہ السلام) left his people in anger against their bitter hostility and adamant infidelity despite that he had spent a long time as a prophet inviting them to faith. This journey of his was a kind of migration but he had not yet received the permission for it.</p><p>Here, it has been made clear that some shortcoming in carrying out the prophetic mission was not the cause of Divine displeasure, in-stead, it was migration before permission that did become its cause - which, by itself, was no sin. But, because of being contrary to the customary practice of blessed prophets, it was received with displeasure. When some ` Ulama sounded the learned contemporary about this error, he chose to report the sayings of many commentators relating to the Tafsir of Surah as-Saffat, in support of his stand.</p><p>Among these - with the exception of some Israelite reports of Wahb ibn Munabbih and others - not a single report proves his stand, that shortcomings were committed (God forbid) by Sayyidna Yunus (علیہ السلام) in the fulfillment of his duty as a prophet, as correct.</p><p>And it is not hidden from the people of knowledge that commentators generally include Israelite reports in their Tafsirs about which all of them agree that these are not authentic and trustworthy. No Islamic legal ruling can be based on them. It is only through the crutches of these Israelite reports, whether they appear in the books of Muslim commentators or in the book of Jonah, that this grave accusation can be leveled against Sayyidna Yunus (علیہ السلام) that ` he had committed shortcomings in the fulfillment of his duties as a prophet.' No commentator of Islam has ever approved of it.</p><p>وَاللہُ سُبحانَہ و تعالیٰ اَعلَمُ ، وَبِہ استغیث ان یعصمنا من الخطایا والزلالت</p><p>And Allah, He is Pure and High and the Most Knowledgeable and before Him is our plaint that He protects us from all errors and lapses.</p><p>Details of the Event relating to Sayyidna Yunus (علیہ السلام)</p><p>Part of the details of the event relating to Sayyidna Yunus (علیہ السلام) has been mentioned in the Qur'an while some of it has its proof in reports of Hadith and history. According to these sources, the people of Sayyidna Yunus (علیہ السلام) lived in the well-known place, Nineveh near Mousel, Iraq. Their number has been given as more than one hundred thousand in the Holy Qur'an. It was for their guidance that Allah Ta` ala sent Sayyidna Yunus (علیہ السلام) . They refused to believe. Allah Ta` ala asked Sayyidna Yunus (علیہ السلام) to warn these people that Divine punishment was going to overtake them within three days. Sayyidna Yunus (علیہ السلام) made the announcement before his people. When they went in consultation with each other, they agreed that they had never found Sayyidna Yunus (علیہ السلام) lying, therefore, this thing from him was not to be ignored. Finally, they devised a plan to see whether or not Sayyidna Yunus (علیہ السلام) stays among them at his place during the night. If he did, they were to understand that nothing would happen. And if he went somewhere else from there, then, they should be certain that the punishment would descend upon them the next morning. Sayyidna Yunus (علیہ السلام) moved out of his dwelling place during the night as Divinely commanded. When morning came, the Divine punishment, in the form of a cloud-like black smoke started hovering over their heads tending to be descending down closer to them. They then became certain that they all were going to be destroyed. Seeing this, they looked for Sayyidna Yunus (علیہ السلام) so that they could confess to their past denial, repent and believe with him as the witness. But, when they did not find him, they took it upon themselves to come up with repentance and prayers for forgiveness in the best spirit of sincerity at their command. To do that, they left homes, came out on open grounds, women, children and animals all huddled there. Wearing rags, weeping and wailing, repenting and begging refuge from Divine punishment, they made the whole area resound with a massive collective plaint. Allah Ta` ala accepted their repentance and removed the punishment from them - as mentioned in this verse. Reports indicate that this was 'Ashura, that is, the day of the tenth of Muharram.</p><p>On the other side, Sayyidna Yunus (علیہ السلام) was waiting outside the township expecting that the Divine punishment will be about to hit the people there. He knew nothing about how they had repented and sought forgiveness. When the punishment stood removed, he started worrying about himself for his people would now declare him to be a liar - because he had announced that the punishment would strike within three days. According to the law of those people, if a person whose lying was known did not produce a witness in his support, he would be killed. Sayyidna Yunus (علیہ السلام) was concerned apprehending that he would be declared a liar and killed.</p><p>The noble prophets are protected from every act of sin and disobedience, but are not set apart from others in terms of human nature and temperament. At that time, Sayyidna Yunus (علیہ السلام) naturally grieved that he had made the announcement as Divinely commanded and now it was because of the announcement he made he would be declared a liar. How could he go back to his place under these circumstances and take the risk of being killed in accordance with the law of his people? Deep in this anxiety, he started off with the intention of getting out of that town until he reached the shores of the Mediterranean Sea. There he saw a boat being boarded by people. They recognized Sayyidna Yunus (علیہ السلام) and let him board gratis. The boat sailed. But, when it reached off shore, it stopped suddenly. It refused to move any further, neither forward, nor backward. The boat people made an announcement. They said that Allah had made their boat special. When an oppressive sinner or a slave in flight boards it, the boat stops on its own. So, they said, let that person show himself up so that others do not suffer because of one person.</p><p>Sayyidna Yunus (علیہ السلام) spoke out that he was the sinner and the fleeing slave. As the act of leaving his town and boarding the boat was prompted by a natural apprehension and not by Divine permission, the dignified bearing of Sayyidna Yunus (علیہ السلام) as a prophet had no hesitation in declaring this act, of coming towards the boat without that permission, a sin. The rule was that no movement of a prophet should have been without Divine permission. So he said, ` Throw me into the sea and be spared of the punishment.' The people of the boat would not do that. They drew lots so that the person thus named could be thrown into the sea. By chance, the lot drawn had the name of Sayyidna Yunus (علیہ السلام) on it. They were intrigued. They drew lots again and again. But, as Divine decree would have it, the name that kept appearing repeatedly was that of Sayyidna Yunus (علیہ السلام) . The Holy Qur'an mentions this drawing of lots and the incidence of the name of Sayyidna Yunus (علیہ السلام) being drawn therein (to be the one to be thrown overboard): فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ ﴿141﴾ (and he drew lots and was among the losers - 37:141).</p><p>This dealing of Allah Ta` ala with Sayyidna Yunus (علیہ السلام) was in view of his special status as a prophet. He had done no contravention of any Divine command that could be called sin or disobedience - for that matter, there exists no possibility of these issuing forth from any prophet because they are ma'sum مَعصُوم (Divinely protected). But, it was not appropriate to the high station of a prophet that he would transfer to another place without Divine permission simply on the basis of natural apprehension. It was this contra-dignity conduct which brought displeasure and resultant action.</p><p>On the one hand, names were being drawn in lots. The named was waiting to be thrown overboard. On the other hand, a large fish under Divine orders was lurking by the boat with her mouth agape, waiting for the incumbent to be thrown into the sea and right into her belly. Allah Ta` ala had already commanded the fish that the body of Sayyidna Yunus علیہ السلام that was to be deposited in her belly was no food for her, instead, was his home for a while. When Sayyidna Yunus (علیہ السلام) was lowered into the sea, the fish received him. Sayyidna ` Abdullah ibn Masud ؓ said that Sayyidna Yunus (علیہ السلام) lived in the belly of the fish for forty days. It would take him down to the sea bed and to nautical journeys far and wide. The period of his stay in the belly of the fish has also been reported as, five, and one day and few hours. (Mazhari). Only Allah Ta'-al-a knows the truth about it. Living in that state, Sayyidna Yunus (علیہ السلام) made the following du` a:</p><p>لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِين</p><p>There is no god but You. Pure are You. Indeed, I have been of the wrongdoers - 21: 87.</p><p>Allah Ta'-al-a accepted this prayer and Sayyidna Yunus علیہ السلام was put on the shore alive and unharmed.</p><p>But, the heat in the belly of the fish had left no hair on his body. Allah Ta’ ala caused a gourd vine to grow near him. Even the shade provided by the leaves on it became a blessing for Sayyidna Yunus (علیہ السلام) .</p><p>And signaled by Allah Ta` ala, a wild goat would come every morning and evening, stand near him and he would have milk to drink.</p><p>Thus, Sayyidna Yunus علیہ السلام was alerted to that slip, and later on, his people too came to know the whole story.</p><p>In this story, as for parts that have been mentioned in the Qur'an, or stand proved from authentic narratives of Hadith, they are certain. The rest of them come from historical reports - and no ruling of Islamic law can be based on them.</p>

In the seventh verse (98), the heedless deniers of truth have been admonished for their failure to make the optimum use of the time of life allowed to them. There was still time for them to leave denial and contumacy. Otherwise, an ominous time was due to come when they will make Taubah but their Taubah will not be accepted. They will say that they believed but their belief will not be welcome. And that time will be the time when the punishment of the Hereafter will appear right before their eyes at the time of death. It was in this connection that an event relating to Sayyidna Yunus (علیہ السلام) and his people was mentioned - that has good counsels and great lessons in it.It has been asked in this verse that the people who denied truth could have believed at a time when their believing would have been of benefit to them. It means that there was no use for it at the hour of death, or the punishment, or after being neck deep in it, or at the time Doomsday sets in for the doors of repentance will then be closed and no repentance or belief from anyone will be acceptable. Now that they still had the time, they could put their contumacy aside and become believers very much like the people of Prophet Yunus (علیہ السلام) did. When they, much before the worse happened, saw the Divine punishment coming, they lost no time, repented and believed. For this reason, Allah Ta` ala removed the painful punishment from them.The gist of the tafsir given above is that the door of Taubah does not close even when the worldly punishment comes face to face. However, Taubah is not accepted at the time the punishment of the Hereafter comes face to face. As for the coming of the punishment of the Hereafter face to face, it would either be on the day of Qiyamah or at the time of death, whether it is natural death or death as a victim of some worldly punishment as was the case with the Pharaoh.Therefore, the acceptance of the Taubah of the people of Sayyidna Yunus (علیہ السلام) is not contrary to the Divine law. In fact, it falls under it because they, no doubt, made their Taubah when they saw the punishment coming, but they certainly did so before the punishment overtook them, and did it before death too. This is contrary to what the Pharaoh and others did. They did their Taubah only after the punishment had overtaken them, and did that at the time of the last rattle of death, saying that they believed. Therefore, their believing was not valid and trustworthy and the Taubah they made was not accepted.A precedent of the event relating to the people of Sayyidna Yunus (علیہ السلام) is the event relating to Bani Isra'il which finds mention in the Holy Qur'an itself. In this event, the mount of Tur was left dangling over their heads so that they were scared enough to repent. They repented and their Taubah was accepted. This appears in Surah al-Baqarah where it was said:رَ‌فَعْنَا فَوْقَكُمُ الطُّورَ‌ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍAnd raised high above you the (Mount on Tur: "Hold fast to what We have given to you" - 2:63The reason was that they had, much before the punishment materialized and death overtook them, repented simply by noticing the imminent danger of punishment. Similarly, when the people of Sayyidna Yunus (علیہ السلام) saw the punishment coming, they sincerely wept and wailed and repented details of which will appear a little later. So, the acceptance of this Taubah is not counter to the Divine law stated above. (Qurtubi)At this stage, some contemporaries have made a grave error. They attribute shortcomings to Sayyidna Yunus (علیہ السلام) in the discharge of his duties as a prophet. They declare that the cause of the removal of punishment from the people was the failing of the prophet and that this very failing was the cause of Divine displeasure which is mentioned in Surah al-Anbiya' and Surah As-Saffat. Their words are as given below:قرآن کے اشارات اور صحیفہ یونس کی تفصیلات پر غور کرنے سے اتنی بات صاف معلوم ہو جاتی ہے کہ حضرت یونس (علیہ السلام) سے فریضہ رسالت ادا کرنے میں کچھ کو تاھیاں ہوگئی تھیں اور غالباً انہوں نے بےصبر ہو کر قبل از وقت اپنا مستقر چھوڑ دیا تھا، اس لٔے جب آثار عذاب دیکھ کر آشوریوں نے توبہ و استغفار کی تو اللہ تعالیٰ نے انہیں معاف کردیا، قرآن میں خدأی دستور کے جو اصول و کلیات بیان کیے گئے ہیں ان میں ایک مستقل دفعہ یہ بھی ہے کہ اللہ تعالیٰ کسی قوم کو اسوقت تک عذاب نہیں دیتا جن تک اس پر اپنی حجت پوری نہیں کردیتا، پس جب نبی ادأے رسالت میں کوتاہی کر گیا اور اللہ کے مقرر کردہ وقت سے پہلے قوم کو عذاب دینا گوارا نہ کیا۔ (تفہیم القرآن مولانا مودودی، ص 321، ج 2، طبع 1964)` By considering the hints of the Qur'an and the details of the book of Jonah, at least this much becomes clear that some shortcomings had issued forth from Hadrat Yunus peace be on him, in the performance of his duty as a prophet. And, most probably, becoming impatient, he had abandoned his permanent station before time. Therefore, having seen the signs of punishment, the Assyrians repented and sought forgiveness, then Allah Ta` ala forgave them. Out of the principles and universals of Divine Law described in the Qur'an, there is this standing article as well - that Allah Ta` ala does not punish a people until He establishes His argument against them conclusively. So, when the prophet went about falling short in doing his duty as a prophet and, on his own, vacated his station (of duty) before the time determined by Allah, then, the justice of Allah Ta` ala did not bear by punishing those people." (Tafhimul-Qur'anl by Maulana Mawdudi, p. 321, volume 2, published 1964)21. Ordinary changes have been made, without any prior public announcement of withdrawal from these remarks, in the later editions of Tafhimul-Qur'an, that is, the words: فریضہ رسالت کی ادایٔگی میں کو تاھی : ` shortcomings in the performance of duty as a prophet,' are not there in the new text. But, the following observations are still there: جب نبی نے۔۔۔۔ پوری نہیں ہوتی تھیں : When the prophet did not continue the mission of giving good counsel to those people up to the last moment of the respite given to them and, before the time determined by Allah, he himself, in a self-serving way, migrated out and away, then, the justice of Allah Ta` ala did not bear by punishing his people, because the legal conditions of a conclusive argument against them had yet to be fulfilled." Thus, despite the change in the text of the Tafhimul-Qur'an, the comment of Ma'ariful-Qur'an stands as is. - Idaratul-Ma` arif, publishers, October/ 1991.2. Apart from the religious aspects of the observations quoted above which have been dealt with in the Commentary of this Tafsir, the language used to convey these has contributed significantly in making the observations acidly vulnerable. For example, the use of verbs towards the end: کر گیا (kar gaya), ھٹ گیا (hat gaya) and گوارا نہ کیا (gawara na kiya) are hot action words in the present context. When used for a prophet, they are terrible. When attributed to God, like the last one, they are presumptuous. The liberty taken through language is difficult to transplant in translation. By ignoring it, the translator turns traitor. So, the translator has made the extra effort to stay within functional limits and render the text as it is. Since, the Urdu original has been reproduced here, discerning readers who read it should have no problem in making their independent judgment about the rendering - Tr.The first thing to look at here is that the prophets, peace be upon them all, are protected from sins (ma` sum). This is an uncontested belief on which there is a consensus of the Muslim Ummah. In its details, some partial differences do exist, for instance, is this protection (` ismah) from all kinds of minor sins (saghirah), or from the major ones (kabirah) only, and whether or not this protection (` ismah) includes the period of time before being inducted as a prophet? But, no difference exists among any individuals or groups in the belief that the blessed prophets, all of them, can never fall short in carrying out their duty as prophets. The reason is that there could be no greater sin for prophets than that they themselves fall short in taking care of the mission for which Allah Ta` ala had chosen them. This is an open breach of trust in assigned duty, something beyond even ordinary nice people anywhere. If a prophet does not stand protected (ma` sum) even from this short-coming, then, there is no use for protection from other sins.If there were something somewhere even in the Qur'an, and Hadith, seemingly contrary to the established principles of Qur'an, and Sunnah, and the collective Muslim belief in prophets being protected from sins, it would have been necessary to interpret it in a way that would not have left it discordant and different from the absolutely proven principles of Qur'an, and Hadith.But, things are strange here. What the learned author has presented with reference to ` Qur'anic hints and details of the book of Jonah' may possibly be in the book of Jonah, and so be it, being something having no validity in the sight of the people of Islam. As for a ` Qur'anic hint, there is none, not just one. In fact, what has happened here is that this presumption has been forced out of a patched pattern of several premises. First of all, it was presumed that the removal of the punishment from the people of Sayyidna Yunus (علیہ السلام) took place contrary to Divine law - which is totally contrary to the context of this very verse, and equally contrary to the explications of recognized authorities in the field of Tafsir. Along with it, it was also assumed that Divine law was broken on this occasion because the prophet himself had failed to fulfill his duty as a prophet. Again, along with that, it was also assumed that some particular time had been fixed by Allah Ta` ala when he was supposed to leave the place - and he, much before this supposedly fixed time, abandoned his duty of calling people to truth and ran for life!If seen with the least deliberation and fairness, it will stand proved that no hint from the Qur'an, or Hadith points out to these assumed premises.To consider what precedes in the verse of the Qur'an itself, let us look at the words of the verse:فَلَوْلَا كَانَتْ قَرْ‌يَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَSo, how is it that there never was a town which could have believed and its belief would have been of benefit to it, except the people of Yunus (Jonah) !The sense, as already clear, is that of regret over the state of inertia prevailing among common residents of habitations around the world. It is in that spirit that it was said: How would they not become such as would have believed at a time when believing is acceptable and beneficial? In other words, they could have believed before being hit by punishment or death, in which case, their believing would have been accepted. But, the people of Sayyidna Yunus (علیہ السلام) were an exception to this rule, for they, by seeing the signs of punishment, and much before being hit by the punishment, believed and their believing and repentance came to be accepted.This evident sense of the verse is itself telling us that no Divine law has been broken here, in fact, exactly in accordance with Divine practice, their faith and repentance have been accepted.Most commentators - Abu Hayyan, Al-Qurtubi, Al-Zamakhshari, Qadi Thana'ullah, ` Allamah Alusi and others - have given this very sense of the verse according to which the acceptance of repentance from the people of Sayyidna Yunus (علیہ السلام) comes under the customary Divine law. The words of Al-Qurtubi appear as given below:و قال ابن جُبَیرغشیھم العذاب کما یغشی الثوب القبر، فلما صحت توبتھم رفع اللہ عنھم العذاب، وقال اطبری : خص قوم یونس (علیہ السلام) من بین سایٔر الامم بان تیب علیکھم بعد معاینۃ العذاب، و ذکر ذلک عن جماعۃ من المفسرین۔ وقال الزجاج، انھم لم یقع بھم العذاب، وانمارأوا العلامۃ التی تدل علی العذاب ولورأوا عین العذاب لما نفعھم ایمانھم ۔ قلت قول الزجاج حسن، فان العاینۃ التی لا تنفع التوبۃ معھا ھی التلبس بالعذاب کقصۃ فرعون و لھذا جاء بقصہ قوم یونس علی اثر قصۃ فرعون، و یعضد ھذا قولہ (علیہ السلام) : ان اللہ یقبل توبۃ العبد مالم یغرغر والغرغرۃ، الحشرجۃ، وذلک ھو حال التلبس بالموت، وقد روی معنی ما قلناہ عن ابن مسعود ؓ (الی) و ھذا یدل علی ان توبتھم قبل رؤیۃ العذاب (الی) و علی ھذا فلا اشکال ولا تعارض ولا خصوص۔"Ibn Jubayr says that the punishment had covered them up like the sheet of cloth on the grave. Then, as their Taubah turned out to be sound (being before the punishment materialized), Allah Ta` ala lifted the punishment from them. And At-Tabari says that the people of Sayyidna Yunus (علیہ السلام) have been given a special place among all other peoples in that their Taubah was accepted after they had seen the punishment. And that has been mentioned by a large number of commentators. However, Az-Zajjaj says that the punishment had not yet fallen on those people. They had only seen the signs that proved the coming of the punishment. And if they had seen the very punishment falling upon them, their believing would have then been no good for them (and their Taubah too would have not been accepted). Al-Qurtubi says that the statement of Az-Zajjaj is better because the seeing of a punishment after which Taubah is not accepted means that in which one is seized - as it happened in the case of Pharaoh. Therefore, in this very Surah, the event of the people of Sayyidna Yunus (علیہ السلام) has been taken up immediately after the event relating to the Pharaoh. (So that the difference becomes clear in that the belief of the Pharaoh came after having been seized by the punishment, contrary to the people of Sayyidna Yunus (علیہ السلام) who came to believe before the punishment actually seized them). This is confirmed by a saying of the Holy Prophet ﷺ ، Allah Ta` ala accepts the Taubah of the servant until he is rattled by death.' And ` al-ghargharah' (as in the Hadith) is the rattling sound that comes from the throat and that is what happens on being seized by death. And the same thing is evident from the riwayah of Sayyidna ` Abdullah ibn Masud ؓ in which it has been said that the people of Sayyidna Yunus (علیہ السلام) had repented before the actual falling of the pun-ishment. And Al-Qurtubi says, as based on this explanation, there remains no difficulty, or contradiction, or particularization (of the people of Sayyidna Yunus علیہ السلام).As for At-Tabari and other commentators who have deemed this event to be special to the people of Sayyidna Yunus (علیہ السلام) ، none of them have said that the reason of this special treatment was the ` shortcomings' of Sayyidna Yunus (علیہ السلام) . Instead, the honest repentance of those people and their sincere belief in Divine knowledge are the kind of reasons that they have given to that end.And now, when we know that the removal of the punishment from the people of Sayyidna Yunus (علیہ السلام) was just not against the Divine law, in fact, was exactly in accordance with it, then, the very foundation of what has been postulated here stands demolished.Similarly, there is no Qur'anic hint to prove that Sayyidna Yunus (علیہ السلام) once he had given the warning of punishment, broke away from his people without prior Divine permission. Instead, the context of verses and reports from Tafsir tell us that things happened here as they had happened with all past communities, that is, when the decision was made to send Divine punishment on a people, Allah Ta` ala would command his Messenger and his companions to leave that area. This has been clearly mentioned in the Qur'an in connection with the story of Sayyidna Lut Very similarly, here too, when this command of Allah was delivered to those people through Sayyidna Yunus علیہ السلام۔ that the punishment will come after three days - then, the departure of Sayyidna Yunus (علیہ السلام) from that area has, obviously enough, taken place under Divine orders.Of course, there was a slip from Sayyidna Yunus (علیہ السلام) in terms of the elegant prophetic station he was blessed with. Words of displeasure about it appear in Surah al-Anbiya' (21:87, 88) and Surah as-Saffat (37:139-148) and, as a result of which, came the event of his staying in the belly of a fish. But, this slip has nothing to do with the assumed assertion that he fell short in fulfilling his duty as a prophet. In fact, what actually happened is what has been stated earlier with reference to authentic Tafsirs. In brief, after Sayyidna Yunus (علیہ السلام) had delivered the warning to his people that the punishment will come after three days as willed by Allah, he left his place and went out. Later, it was proved that the punishment did not materialize. Now, Sayyidna Yunus was worried as to how he would go back to his people. If he did, they would charge him to be a liar. And the law of those people required that a proven liar must be killed. Now, this added the danger of the likely loss of life in returning to his people. Under such circumstances, he had no way out but to migrate from that very country. But, the customary practice of the blessed prophets is that they do not migrate simply on the authority of their personal opinion - unless the signal to migrate comes from Allah Ta` ala. So, the slip of Sayyidna Yunus (علیہ السلام) was no more than that he boarded a boat with the intention of migration, before came the permission of Allah. This was, though no sin in itself, but different from the customary practice of prophets it was. If we were to ponder over the words of the verse of the Qur'an, the slip of Sayyidna Yunus (علیہ السلام) will not turn out to be a shortcoming in the fulfillment of his duty as a prophet. In fact, it would prove not to be anything else but migration before permission with the aim of staying safe against the oppression of his people. The verse of Surah as-Saffat is virtually explicit regarding this subject. It was said: إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (when he ran away towards the laden boat - 37:140). Here, the act of boarding a boat with the intention of migration has been expressed through the word: أَبَقَ (abaqa) denoting displeasure. It means the running away or fleeing of a slave without the permission of his master. And in the verse of Surah al-Anbiya', it has been said: وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ‌ عَلَيْهِ (and the man of the fish, when he left in anger assuming that We shall not keep him tight - 21:87). Here the tenor of speech is that of displeasure over the act of migration that was resorted to because of natural apprehension and the desire to stay protected from a hostile people. It is worth keeping in mind that all this happened after the perfect fulfillment of the duties of prophethood, only when a return to his people posed a certain danger to his life. Tafsir Ruh al-Ma'ani has taken up this subject in the following words:ای غضبان علی قومہ لشدۃ شکیمتھم وتمادی اصرارھم مع طول دعوتہ ایاھم، وکان ذھابہ ھذا سھم ھجرۃ عنھم، لکنہ لم یؤمر بہ(Sayyidna Yunus علیہ السلام) left his people in anger against their bitter hostility and adamant infidelity despite that he had spent a long time as a prophet inviting them to faith. This journey of his was a kind of migration but he had not yet received the permission for it.Here, it has been made clear that some shortcoming in carrying out the prophetic mission was not the cause of Divine displeasure, in-stead, it was migration before permission that did become its cause - which, by itself, was no sin. But, because of being contrary to the customary practice of blessed prophets, it was received with displeasure. When some ` Ulama sounded the learned contemporary about this error, he chose to report the sayings of many commentators relating to the Tafsir of Surah as-Saffat, in support of his stand.Among these - with the exception of some Israelite reports of Wahb ibn Munabbih and others - not a single report proves his stand, that shortcomings were committed (God forbid) by Sayyidna Yunus (علیہ السلام) in the fulfillment of his duty as a prophet, as correct.And it is not hidden from the people of knowledge that commentators generally include Israelite reports in their Tafsirs about which all of them agree that these are not authentic and trustworthy. No Islamic legal ruling can be based on them. It is only through the crutches of these Israelite reports, whether they appear in the books of Muslim commentators or in the book of Jonah, that this grave accusation can be leveled against Sayyidna Yunus (علیہ السلام) that ` he had committed shortcomings in the fulfillment of his duties as a prophet.' No commentator of Islam has ever approved of it.وَاللہُ سُبحانَہ و تعالیٰ اَعلَمُ ، وَبِہ استغیث ان یعصمنا من الخطایا والزلالتAnd Allah, He is Pure and High and the Most Knowledgeable and before Him is our plaint that He protects us from all errors and lapses.Details of the Event relating to Sayyidna Yunus (علیہ السلام)Part of the details of the event relating to Sayyidna Yunus (علیہ السلام) has been mentioned in the Qur'an while some of it has its proof in reports of Hadith and history. According to these sources, the people of Sayyidna Yunus (علیہ السلام) lived in the well-known place, Nineveh near Mousel, Iraq. Their number has been given as more than one hundred thousand in the Holy Qur'an. It was for their guidance that Allah Ta` ala sent Sayyidna Yunus (علیہ السلام) . They refused to believe. Allah Ta` ala asked Sayyidna Yunus (علیہ السلام) to warn these people that Divine punishment was going to overtake them within three days. Sayyidna Yunus (علیہ السلام) made the announcement before his people. When they went in consultation with each other, they agreed that they had never found Sayyidna Yunus (علیہ السلام) lying, therefore, this thing from him was not to be ignored. Finally, they devised a plan to see whether or not Sayyidna Yunus (علیہ السلام) stays among them at his place during the night. If he did, they were to understand that nothing would happen. And if he went somewhere else from there, then, they should be certain that the punishment would descend upon them the next morning. Sayyidna Yunus (علیہ السلام) moved out of his dwelling place during the night as Divinely commanded. When morning came, the Divine punishment, in the form of a cloud-like black smoke started hovering over their heads tending to be descending down closer to them. They then became certain that they all were going to be destroyed. Seeing this, they looked for Sayyidna Yunus (علیہ السلام) so that they could confess to their past denial, repent and believe with him as the witness. But, when they did not find him, they took it upon themselves to come up with repentance and prayers for forgiveness in the best spirit of sincerity at their command. To do that, they left homes, came out on open grounds, women, children and animals all huddled there. Wearing rags, weeping and wailing, repenting and begging refuge from Divine punishment, they made the whole area resound with a massive collective plaint. Allah Ta` ala accepted their repentance and removed the punishment from them - as mentioned in this verse. Reports indicate that this was 'Ashura, that is, the day of the tenth of Muharram.On the other side, Sayyidna Yunus (علیہ السلام) was waiting outside the township expecting that the Divine punishment will be about to hit the people there. He knew nothing about how they had repented and sought forgiveness. When the punishment stood removed, he started worrying about himself for his people would now declare him to be a liar - because he had announced that the punishment would strike within three days. According to the law of those people, if a person whose lying was known did not produce a witness in his support, he would be killed. Sayyidna Yunus (علیہ السلام) was concerned apprehending that he would be declared a liar and killed.The noble prophets are protected from every act of sin and disobedience, but are not set apart from others in terms of human nature and temperament. At that time, Sayyidna Yunus (علیہ السلام) naturally grieved that he had made the announcement as Divinely commanded and now it was because of the announcement he made he would be declared a liar. How could he go back to his place under these circumstances and take the risk of being killed in accordance with the law of his people? Deep in this anxiety, he started off with the intention of getting out of that town until he reached the shores of the Mediterranean Sea. There he saw a boat being boarded by people. They recognized Sayyidna Yunus (علیہ السلام) and let him board gratis. The boat sailed. But, when it reached off shore, it stopped suddenly. It refused to move any further, neither forward, nor backward. The boat people made an announcement. They said that Allah had made their boat special. When an oppressive sinner or a slave in flight boards it, the boat stops on its own. So, they said, let that person show himself up so that others do not suffer because of one person.Sayyidna Yunus (علیہ السلام) spoke out that he was the sinner and the fleeing slave. As the act of leaving his town and boarding the boat was prompted by a natural apprehension and not by Divine permission, the dignified bearing of Sayyidna Yunus (علیہ السلام) as a prophet had no hesitation in declaring this act, of coming towards the boat without that permission, a sin. The rule was that no movement of a prophet should have been without Divine permission. So he said, ` Throw me into the sea and be spared of the punishment.' The people of the boat would not do that. They drew lots so that the person thus named could be thrown into the sea. By chance, the lot drawn had the name of Sayyidna Yunus (علیہ السلام) on it. They were intrigued. They drew lots again and again. But, as Divine decree would have it, the name that kept appearing repeatedly was that of Sayyidna Yunus (علیہ السلام) . The Holy Qur'an mentions this drawing of lots and the incidence of the name of Sayyidna Yunus (علیہ السلام) being drawn therein (to be the one to be thrown overboard): فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ ﴿141﴾ (and he drew lots and was among the losers - 37:141).This dealing of Allah Ta` ala with Sayyidna Yunus (علیہ السلام) was in view of his special status as a prophet. He had done no contravention of any Divine command that could be called sin or disobedience - for that matter, there exists no possibility of these issuing forth from any prophet because they are ma'sum مَعصُوم (Divinely protected). But, it was not appropriate to the high station of a prophet that he would transfer to another place without Divine permission simply on the basis of natural apprehension. It was this contra-dignity conduct which brought displeasure and resultant action.On the one hand, names were being drawn in lots. The named was waiting to be thrown overboard. On the other hand, a large fish under Divine orders was lurking by the boat with her mouth agape, waiting for the incumbent to be thrown into the sea and right into her belly. Allah Ta` ala had already commanded the fish that the body of Sayyidna Yunus علیہ السلام that was to be deposited in her belly was no food for her, instead, was his home for a while. When Sayyidna Yunus (علیہ السلام) was lowered into the sea, the fish received him. Sayyidna ` Abdullah ibn Masud ؓ said that Sayyidna Yunus (علیہ السلام) lived in the belly of the fish for forty days. It would take him down to the sea bed and to nautical journeys far and wide. The period of his stay in the belly of the fish has also been reported as, five, and one day and few hours. (Mazhari). Only Allah Ta'-al-a knows the truth about it. Living in that state, Sayyidna Yunus (علیہ السلام) made the following du` a:لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينThere is no god but You. Pure are You. Indeed, I have been of the wrongdoers - 21: 87.Allah Ta'-al-a accepted this prayer and Sayyidna Yunus علیہ السلام was put on the shore alive and unharmed.But, the heat in the belly of the fish had left no hair on his body. Allah Ta’ ala caused a gourd vine to grow near him. Even the shade provided by the leaves on it became a blessing for Sayyidna Yunus (علیہ السلام) .And signaled by Allah Ta` ala, a wild goat would come every morning and evening, stand near him and he would have milk to drink.Thus, Sayyidna Yunus علیہ السلام was alerted to that slip, and later on, his people too came to know the whole story.In this story, as for parts that have been mentioned in the Qur'an, or stand proved from authentic narratives of Hadith, they are certain. The rest of them come from historical reports - and no ruling of Islamic law can be based on them.

<h2 class="title">Belief at the Time of Punishment did not help except with the People of Yunus</h2><p>Allah asked, `did any town from the previous nations, believe in its entirety when they received the Messengers All of the Messengers that We sent before you, O Muhammad, were denied by their people or the majority of their people.' Allah said, </p><div class="text_uthmani arabic">يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ </div><p>(Alas for mankind! There never came a Messenger to them but they used to mock at him.)(36:30) </p><div class="text_uthmani arabic">كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ </div><p>(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!")(51:52) and </p><div class="text_uthmani arabic">وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ </div><p>(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.")(43:23) As found in the authentic Hadith, </p><div class="text_uthmani arabic">«عُرِضَ عَلَيَّ الْأَنْبِيَاءُ فَجَعَلَ النَّبِيُّ يَمُرُّ وَمَعَهُ الْفِئَامُ مِنَ النَّاسِ، وَالنَّبِيُّ يَمُرُّ مَعَهُ الرَّجُلُ، وَالنَّبِيُّ مَعَهُ الرَّجُلَانِ، وَالنَّبِيُّ لَيْسَ مَعَهُ أَحَد»</div><p>(The Prophets were displayed before me. There was a Prophet who passed with a group of people, and a Prophet who passed with only one man, a Prophet with two men, and a Prophet with no one.) Then he mentioned the mulititude of followers that Musa had, peace be upon him, then that he saw his nation of people filling from the west to the east. The point is that between Musa and Yunus, there was no nation, in its entirety, that believed except the people of Yunus, the people of Naynawa (Nineveh). And they only believed because they feared that the torment from which their Messenger warned them, might strike them. They actually witnessed its signs. So they cried to Allah and asked for help. They engaged in humility in invoking Him. They brought their children and cattle and asked Allah to lift the torment from which their Prophet had warned them. As a result, Allah sent His mercy and removed the scourge from them and gave them respite. Allah said: </p><div class="text_uthmani arabic">إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ</div><p>(Except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the world, and permitted them to enjoy for a while.) In interpreting this Ayah, Qatadah said: "No town has denied the truth and then believed when they saw the scourge, and then their belief benefited them, with the exception of the people of Yunus. When they lost their Prophet and they thought that the scourge was close upon them, Allah sent through their hearts the desire to repent. So they wore woolen fabrics and they separated each animal from its offspring. They then cried out to Allah for forty nights. When Allah saw the truth in their hearts and that they were sincere in their repentance and regrets, He removed the scourge from them." Qatadah said: "It was mentioned that the people of Yunus were in Naynawa, the land of Mosul." This was also reported from Ibn Mas`ud, Mujahid, Sa`id bin Jubayr and others from the Salaf. </p>

Belief at the Time of Punishment did not help except with the People of YunusAllah asked, `did any town from the previous nations, believe in its entirety when they received the Messengers All of the Messengers that We sent before you, O Muhammad, were denied by their people or the majority of their people.' Allah said, يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ (Alas for mankind! There never came a Messenger to them but they used to mock at him.)(36:30) كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ (Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!")(51:52) and وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ (And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.")(43:23) As found in the authentic Hadith, «عُرِضَ عَلَيَّ الْأَنْبِيَاءُ فَجَعَلَ النَّبِيُّ يَمُرُّ وَمَعَهُ الْفِئَامُ مِنَ النَّاسِ، وَالنَّبِيُّ يَمُرُّ مَعَهُ الرَّجُلُ، وَالنَّبِيُّ مَعَهُ الرَّجُلَانِ، وَالنَّبِيُّ لَيْسَ مَعَهُ أَحَد»(The Prophets were displayed before me. There was a Prophet who passed with a group of people, and a Prophet who passed with only one man, a Prophet with two men, and a Prophet with no one.) Then he mentioned the mulititude of followers that Musa had, peace be upon him, then that he saw his nation of people filling from the west to the east. The point is that between Musa and Yunus, there was no nation, in its entirety, that believed except the people of Yunus, the people of Naynawa (Nineveh). And they only believed because they feared that the torment from which their Messenger warned them, might strike them. They actually witnessed its signs. So they cried to Allah and asked for help. They engaged in humility in invoking Him. They brought their children and cattle and asked Allah to lift the torment from which their Prophet had warned them. As a result, Allah sent His mercy and removed the scourge from them and gave them respite. Allah said: إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ(Except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the world, and permitted them to enjoy for a while.) In interpreting this Ayah, Qatadah said: "No town has denied the truth and then believed when they saw the scourge, and then their belief benefited them, with the exception of the people of Yunus. When they lost their Prophet and they thought that the scourge was close upon them, Allah sent through their hearts the desire to repent. So they wore woolen fabrics and they separated each animal from its offspring. They then cried out to Allah for forty nights. When Allah saw the truth in their hearts and that they were sincere in their repentance and regrets, He removed the scourge from them." Qatadah said: "It was mentioned that the people of Yunus were in Naynawa, the land of Mosul." This was also reported from Ibn Mas`ud, Mujahid, Sa`id bin Jubayr and others from the Salaf.

If your Lord had willed, all the people on the earth would have come to believe, one and all.

And if your Lord willed, all those who are in the earth – everyone of them – would have accepted faith; so will you (O dear Prophet Mohammed – peace and blessings be upon him) force the people until they become Muslims?

And if thy Lord had willed, whoever is in the earth would have believed, all of them, all together. Wouldst thou then constrain the people, until they are believers?

And [thus it is:] had thy Sustainer so willed, all those who live on earth would surely have attained to faith, all of them: dost thou, then, think that thou couldst compel people to believe,

And had thy Lord willed, those who are on the earth would have believed, all of them, together; canst thou then compel mankind until they become believers?

And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad SAW) then compel mankind, until they become believers.

Had your Lord willed, everyone on earth would have believed. Will you compel people to become believers?

Had your Lord so willed, all those who are on the earth would have believed. Will you, then, force people into believing?

And had your Lord willed, those on earth would have believed, all of them together. So, will you then compel mankind, until they become believers.

And if thy Lord willed, all who are in the earth would have believed together. Wouldst thou (Muhammad) compel men until they are believers?

Had your Lord wished, all those who are on earth would have believed. Would you then force people until they become faithful?

Had your Lord willed, whosoever is in the earth, all would have believed. Would you then constrain people until they believe?

And had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?

Had your Lord wished, the whole of mankind would have believed in Him. (Muhammad), do you force people to have faith?

And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers?

Walaw sh<u>a</u>a rabbuka la<u>a</u>mana man fee alar<u>d</u>i kulluhum jameeAAan afaanta tukrihu a<b>l</b>nn<u>a</u>sa <u>h</u>att<u>a</u> yakoonoo mumineen<b>a</b>

Had your Lord pleased, all the people on earth would have believed in Him, without exception. So will you compel people to become believers?

If it had been thy Lord's will, they would all have believed,- all who are on earth! wilt thou then compel mankind, against their will, to believe!

10

وَلَوْ شَآءَ رَبُّكَ لَءَامَنَ مَن فِى ٱلْأَرْضِ كُلُّهُمْ جَمِيعًا أَفَأَنتَ تُكْرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُوا۟ مُؤْمِنِينَ

If your Lord, O Messenger, had willed for everyone on earth to believe, they would have done so. However, He did not will it to be so for a wise reason. He misguides whomever He wills through His justice; and He guides whomever He wills through His grace. You do not have the ability to force people to become believers: their guidance to faith lies only in Allah’s Hands.

If your Lord, O Messenger, had willed for everyone on earth to believe, they would have done so. However, He did not will it to be so for a wise reason. He misguides whomever He wills through His justice; and He guides whomever He wills through His grace. You do not have the ability to force people to become believers: their guidance to faith lies only in Allah’s Hands.

<h2 class="title">It is not Part of Allah's Decree to compel Belief</h2><p>Allah said: </p><div class="text_uthmani arabic">وَلَوْ شَآءَ رَبُّكَ</div><p>(And had your Lord willed) meaning `O Muhammad, if it had been the will of your Lord, He would make all the people of the earth believe in what you have brought to them. But Allah has wisdom in what He does.' Similarly, Allah said: </p><div class="text_uthmani arabic">وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ مُخْتَلِفِينَ </div><div class="text_uthmani arabic">إِلاَّ مَن رَّحِمَ رَبُّكَ وَلِذلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لاّمْلاّنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ </div><p>(And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy and for that did He create them. And the Word of your Lord has been fulfilled (His saying): "Surely, I shall fill Hell with Jinn and men all together.") (11:118-119) He also said, </p><div class="text_uthmani arabic">أَفَلَمْ يَاْيْـَسِ الَّذِينَ ءَامَنُواْ أَن لَّوْ يَشَآءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا</div><p>(Have not then those who believed yet known that had Allah willed, He could have guided all mankind) (13:31) Therefore, Allah said: </p><div class="text_uthmani arabic">أَفَأَنتَ تُكْرِهُ النَّاسَ</div><p>(So, will you then compel mankind) and force them to believe. </p><div class="text_uthmani arabic">حَتَّى يَكُونُواْ مُؤْمِنِينَ</div><p>(until they become believers.) meaning, it is not for you to do that. You are not commanded to do that either. It is Allah Who </p><div class="text_uthmani arabic">يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ</div><p>(sends astray whom He wills, and guides whom He wills.)(35:8). </p><div class="text_uthmani arabic">فَلاَ تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍ</div><p>(So do not destroy yourself in sorrow for them.) </p><div class="text_uthmani arabic">لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ</div><p>(It is not up to you to guide them, but Allah guides whom He wills.)2:272. </p><div class="text_uthmani arabic">لَعَلَّكَ بَـخِعٌ نَّفْسَكَ أَلاَّ يَكُونُواْ مُؤْمِنِينَ </div><p>(It may be that you would kill yourself with grief because they are not believers.) 26:3 </p><div class="text_uthmani arabic">إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ</div><p>(you guide not who you like..) 28:56 </p><div class="text_uthmani arabic">فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ</div><p>(Your duty is only to convey, and it is up to Us to reckon. ) 13:40 </p><div class="text_uthmani arabic">فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ </div><p>(So remind, you are only one who reminds. You are not a dictator over them.) 88:21-22 There are other Ayat besides these which prove that Allah is the doer of what He wants, guiding whom He wills, leading whom He wills to stray, all out of His knowledge, wisdom, and justice. Similarly, He said, </p><div class="text_uthmani arabic">وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلاَّ بِإِذْنِ اللَّهِ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لاَ يَعْقِلُونَ </div><p>(It is not for any person to believe, except by the leave of Allah, and He will put the Rijs) That is, disorder and misguidance </p><div class="text_uthmani arabic">عَلَى الَّذِينَ لاَ يَعْقِلُونَ</div><p>(upon those who do not reason) meaning, Allah's proofs and evidences, and He is the Just in all matters, guiding whom He wills to guide, and leading whom He wills astray. </p>

It is not Part of Allah's Decree to compel BeliefAllah said: وَلَوْ شَآءَ رَبُّكَ(And had your Lord willed) meaning `O Muhammad, if it had been the will of your Lord, He would make all the people of the earth believe in what you have brought to them. But Allah has wisdom in what He does.' Similarly, Allah said: وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ مُخْتَلِفِينَ إِلاَّ مَن رَّحِمَ رَبُّكَ وَلِذلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لاّمْلاّنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ (And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy and for that did He create them. And the Word of your Lord has been fulfilled (His saying): "Surely, I shall fill Hell with Jinn and men all together.") (11:118-119) He also said, أَفَلَمْ يَاْيْـَسِ الَّذِينَ ءَامَنُواْ أَن لَّوْ يَشَآءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا(Have not then those who believed yet known that had Allah willed, He could have guided all mankind) (13:31) Therefore, Allah said: أَفَأَنتَ تُكْرِهُ النَّاسَ(So, will you then compel mankind) and force them to believe. حَتَّى يَكُونُواْ مُؤْمِنِينَ(until they become believers.) meaning, it is not for you to do that. You are not commanded to do that either. It is Allah Who يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ(sends astray whom He wills, and guides whom He wills.)(35:8). فَلاَ تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍ(So do not destroy yourself in sorrow for them.) لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ(It is not up to you to guide them, but Allah guides whom He wills.)2:272. لَعَلَّكَ بَـخِعٌ نَّفْسَكَ أَلاَّ يَكُونُواْ مُؤْمِنِينَ (It may be that you would kill yourself with grief because they are not believers.) 26:3 إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ(you guide not who you like..) 28:56 فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ(Your duty is only to convey, and it is up to Us to reckon. ) 13:40 فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ (So remind, you are only one who reminds. You are not a dictator over them.) 88:21-22 There are other Ayat besides these which prove that Allah is the doer of what He wants, guiding whom He wills, leading whom He wills to stray, all out of His knowledge, wisdom, and justice. Similarly, He said, وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلاَّ بِإِذْنِ اللَّهِ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لاَ يَعْقِلُونَ (It is not for any person to believe, except by the leave of Allah, and He will put the Rijs) That is, disorder and misguidance عَلَى الَّذِينَ لاَ يَعْقِلُونَ(upon those who do not reason) meaning, Allah's proofs and evidences, and He is the Just in all matters, guiding whom He wills to guide, and leading whom He wills astray.

Are you going to compel the people to believe except by God's dispensation? He puts doubt in (the minds of) those who do not think.

And no soul can accept faith except by the command of Allah; and He sets the punishment upon those who do not have sense.

It is not for any soul to believe save by the leave of God; and He lays abomination upon those who have no understanding.

notwithstanding that no human being can ever attain to faith otherwise than by God's leave, and [that] it is He who lays the loathsome evil [of disbelief] upon those who will not use -their reason?

It is not for any soul that it should believe save with Allah's will, and He layeth the abomination upon those who reflect not.

It is not for any person to believe, except by the Leave of Allah, and He will put the wrath on those who are heedless.

No soul can believe except by God’s leave; and He lays disgrace upon those who refuse to understand.

No one can believe except by Allah's leave, and Allah lays abomination on those who do not use their understanding. and conduct.

It is not for any person to believe, except by the leave of Allah, and He will put the Rijs on those who do not reason.

It is not for any soul to believe save by the permission of Allah. He hath set uncleanness upon those who have no sense.

No soul may have faith except by Allah’s leave, and He lays defilement on those who do not exercise their reason.

No soul can believe except by the permission of Allah. Upon those who do not understand lays His punishment.

And it is not for a soul to believe except by permission of Allah, and He will place defilement upon those who will not use reason.

No one can have faith without the permission of God. God will cast down filth on those who have no understanding.

And it is not for a soul to believe except by Allah's permission; and He casts uncleanness on those who will not understand.

Wam<u>a</u> k<u>a</u>na linafsin an tumina ill<u>a</u> bii<u>th</u>ni All<u>a</u>hi wayajAAalu a<b>l</b>rrijsa AAal<u>a</u> alla<u>th</u>eena l<u>a</u> yaAAqiloon<b>a</b>

No soul can believe except by the will of God. He will place the filth [of doubt] upon those who do not use their reason.

No soul can believe, except by the will of Allah, and He will place doubt (or obscurity) on those who will not understand.

10

وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلَّا بِإِذْنِ ٱللَّهِ وَيَجْعَلُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يَعْقِلُونَ

It is not possible for any soul to believe by itself unless Allah permits. Belief only happens with His will, so do not lose yourself in grief over them. Allah places suffering and disgrace on those who do not apply their minds to His proof, instructions and prohibitions.

It is not possible for any soul to believe by itself unless Allah permits. Belief only happens with His will, so do not lose yourself in grief over them. Allah places suffering and disgrace on those who do not apply their minds to His proof, instructions and prohibitions.

Say: "Observe all there is in the heavens and the earth." But signs or warnings will be of no avail to those who do not believe.

Proclaim, “Observe what is in the heavens and the earth”; and the signs and the Noble Messengers do not benefit the people who are not destined to believe.

Say: 'Behold what is in the heavens and in the earth!' But neither signs nor warnings avail a people who do not believe.

Say: "Consider whatever there is in the heavens and on earth!" But of what avail could all the messages and all the warnings be to people who will not believe?

Say thou: behold that which is in the heavens and the earth; and signs and warnings avail not those who will not believe.

Say: "Behold all that is in the heavens and the earth," but neither Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) nor warners benefit those who believe not.

Say, “Look at what is in the heavens and the earth.” But signs and warnings are of no avail for people who do not believe.

Tell them: 'Observe carefully all that is in the heavens and the earth.' But no signs and warnings can avail those who are bent on not believing.

Say: "Behold all that is in the heavens and the earth." But neither Ayat nor warners benefit those who do not believe.

Say: Behold what is in the heavens and the earth! But revelations and warnings avail not folk who will not believe.

Say, ‘Observe what is in the heavens and the earth.’ But neither signs nor warnings avail a people who have no faith.

Say: 'See what is in the heavens and the earth' But neither signs nor warnings help the unbelievers.

Say, "Observe what is in the heavens and earth." But of no avail will be signs or warners to a people who do not believe

(Muhammad), tell them to consider that which is in the heavens and the earth. Evidence and warnings are of no avail to the disbelieving people.

Say: Consider what is it that is in the heavens and the earth; and signs and warners do not avail a people who would not believe.

Quli on<i><u>th</u></i>uroo m<u>atha</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wam<u>a</u> tughnee al<u>a</u>y<u>a</u>tu wa<b>al</b>nnu<u>th</u>uru AAan qawmin l<u>a</u> yuminoon<b>a</b>

Say, "Look at whatever [exists] in heavens and on earth." But signs and warnings do not benefit the unbelievers.

Say: "Behold all that is in the heavens and on earth"; but neither Signs nor Warners profit those who believe not.

10

قُلِ ٱنظُرُوا۟ مَاذَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا تُغْنِى ٱلْءَايَٰتُ وَٱلنُّذُرُ عَن قَوْمٍ لَّا يُؤْمِنُونَ

Say, O Messenger, to the idolaters who ask you for signs: Think about the signs that are in the heavens and the earth, which indicate Allah’s Oneness and power. Sending down signs and messengers are of no use for people who will not believe because of their insistence on disbelief.

Say, O Messenger, to the idolaters who ask you for signs: Think about the signs that are in the heavens and the earth, which indicate Allah’s Oneness and power. Sending down signs and messengers are of no use for people who will not believe because of their insistence on disbelief.

<h2 class="title">The Command to reflect upon the Creation of the Heavens and the Earth</h2><p>Allah, the Exalted, guides His servants to reflect upon His blessings. What Allah has created in the heavens and the earth is part of the clear signs for those who possess correct understanding. From that which is in the heavens are the luminous stars, the firmaments, the moving planetary bodies, the sun and the moon. This also includes the night and day, their alternating, and their merging so that one is long and the other is short. Then they alternate (through the year) so that the long one becomes short and the short one becomes long. Likewise, from the signs in the heavens is the rising of the sun, its vastness, its beauty and its adornment. Also, whatever rain that Allah sends down from the heavens, thereby bringing the earth to life after its death, and causing various types of fruits, crops, flowers and plants to grow, is from its signs. Whatever Allah creates in the earth from the various species of beasts, with their differing colors and benefits (for man), are signs. The mountains, plains, deserts, civilizations, structures and barren lands of the earth are signs. Then there are the wonders of the sea and its waves. Yet, it still has been made subservient and submissive to those who travel upon its surface. It carries their ships, allowing them to traverse upon it with ease. This is all under the control of the Most Able; there is no God worthy of worship except Him and there is no true Lord other than Him. Concerning Allah's statement, </p><div class="text_uthmani arabic">وَمَا تُغْنِى الآيَـتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ</div><p>(But neither Ayat nor warners benefit those who do not believe.) This means, `What thing will benefit such disbelieving people besides the heavenly and earthly signs, and the Messengers with their miracles, proofs and evidences that clearly prove the truthfulness of their message' This is similar to Allah's statement, </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ </div><p>(Truly! Those against whom the Word of your Lord has been justified, will not believe.) 10:96 Concerning Allah's statement, </p><div class="text_uthmani arabic">فَهَلْ يَنتَظِرُونَ إِلاَّ مِثْلَ أَيَّامِ الَّذِينَ خَلَوْاْ مِن قَبْلِهِمْ</div><p>(Then do they wait save for the likes of the days of men who passed away before them) This means, `Are these who reject you Muhammad, waiting for the vengeance and torment like the Days of Allah, when He punished those who came before them of the previous nations that rejected their Messengers' </p><div class="text_uthmani arabic">قُلْ فَانْتَظِرُواْ إِنَّى مَعَكُمْ مِّنَ الْمُنْتَظِرِينَثُمَّ نُنَجِّى رُسُلَنَا وَالَّذِينَ ءامَنُواْ</div><p>(Say: "Wait then, I am waiting with you among those who wait." Then We save Our Messengers and those who believe!) This means, `Verily, We destroy those who reject the Messengers.' </p><div class="text_uthmani arabic">كَذَلِكَ حَقًّا عَلَيْنَا نُنجِ الْمُؤْمِنِينَ</div><p>(Thus it is incumbent upon Us to save the believers.) This means that this is a right that Allah, the Exalted, has obligated upon His Noble Self. This is similar to His statement, </p><div class="text_uthmani arabic">كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ</div><p>(Your Lord has written (prescribed) mercy for Himself) 6:54 </p>

The Command to reflect upon the Creation of the Heavens and the EarthAllah, the Exalted, guides His servants to reflect upon His blessings. What Allah has created in the heavens and the earth is part of the clear signs for those who possess correct understanding. From that which is in the heavens are the luminous stars, the firmaments, the moving planetary bodies, the sun and the moon. This also includes the night and day, their alternating, and their merging so that one is long and the other is short. Then they alternate (through the year) so that the long one becomes short and the short one becomes long. Likewise, from the signs in the heavens is the rising of the sun, its vastness, its beauty and its adornment. Also, whatever rain that Allah sends down from the heavens, thereby bringing the earth to life after its death, and causing various types of fruits, crops, flowers and plants to grow, is from its signs. Whatever Allah creates in the earth from the various species of beasts, with their differing colors and benefits (for man), are signs. The mountains, plains, deserts, civilizations, structures and barren lands of the earth are signs. Then there are the wonders of the sea and its waves. Yet, it still has been made subservient and submissive to those who travel upon its surface. It carries their ships, allowing them to traverse upon it with ease. This is all under the control of the Most Able; there is no God worthy of worship except Him and there is no true Lord other than Him. Concerning Allah's statement, وَمَا تُغْنِى الآيَـتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ(But neither Ayat nor warners benefit those who do not believe.) This means, `What thing will benefit such disbelieving people besides the heavenly and earthly signs, and the Messengers with their miracles, proofs and evidences that clearly prove the truthfulness of their message' This is similar to Allah's statement, إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ (Truly! Those against whom the Word of your Lord has been justified, will not believe.) 10:96 Concerning Allah's statement, فَهَلْ يَنتَظِرُونَ إِلاَّ مِثْلَ أَيَّامِ الَّذِينَ خَلَوْاْ مِن قَبْلِهِمْ(Then do they wait save for the likes of the days of men who passed away before them) This means, `Are these who reject you Muhammad, waiting for the vengeance and torment like the Days of Allah, when He punished those who came before them of the previous nations that rejected their Messengers' قُلْ فَانْتَظِرُواْ إِنَّى مَعَكُمْ مِّنَ الْمُنْتَظِرِينَثُمَّ نُنَجِّى رُسُلَنَا وَالَّذِينَ ءامَنُواْ(Say: "Wait then, I am waiting with you among those who wait." Then We save Our Messengers and those who believe!) This means, `Verily, We destroy those who reject the Messengers.' كَذَلِكَ حَقًّا عَلَيْنَا نُنجِ الْمُؤْمِنِينَ(Thus it is incumbent upon Us to save the believers.) This means that this is a right that Allah, the Exalted, has obligated upon His Noble Self. This is similar to His statement, كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ(Your Lord has written (prescribed) mercy for Himself) 6:54

Can they expect anything but what the people before them had known? Say: "Then wait. I am waiting with you."

So what are they waiting for, except the days similar to the days of those who passed away before them? Say, “Then wait! I too am waiting with you.”

So do they watch and wait for aught but the like of the days of those who passed away before them? Say: 'Then watch and wait; I shall be with you watching and waiting.'

Can such, then, expect anything else [to befall them] but the like of the days of [calamity which befell] those [deniers of the truth] who passed away before them? Say: "Wait, then, [for what will happen) verily, I shall wait with you!"

Wait they then aught but the days of those who have passed away before them. Say thou: wait then, verily I am with you among those who wait.

Then do they wait for (anything) save for (destruction) like the days of the men who passed away before them? Say: "Wait then, I am (too) with you among those who wait."

Do they expect anything but the likes of the days of those who passed away before them? Say, “Then wait, I will be waiting with you.”

What are they waiting for except to witness the repetition of the days of calamity that their predecessors witnessed? Tell them: 'Wait; I too am waiting with you.

Then do they wait save for the likes of the days of men who passed away before them Say: "Wait then, I am waiting with you among those who wait."

What expect they save the like of the days of those who passed away before them? Say: Expect then! I am with you among the expectant.

Do they await anything except the like of the days of those who passed away before them? Say, ‘Then wait! I too am waiting along with you.’

Do they watch and wait for anything except for days similar to those who passed away before them? Say: 'Wait; I shall be with you among those who arewaiting'

So do they wait except for like [what occurred in] the days of those who passed on before them? Say, "Then wait; indeed, I am with you among those who wait."

What can they expect other than the kind of (punishment that befell the disbelieving people) who had gone before them? (Muhammad), tell them, "Wait and I too will be waiting with you."

What do they wait for then but the like of the days of those who passed away before them? Say: Wait then; surely I too am with you of those who wait.

Fahal yanta<i><u>th</u></i>iroona ill<u>a</u> mithla ayy<u>a</u>mi alla<u>th</u>eena khalaw min qablihim qul fa<b>i</b>nta<i><u>th</u></i>iroo innee maAAakum mina almunta<i><u>th</u></i>ireen<b>a</b>

What can they be waiting for but the punishment that came to those before them? Say, "So wait; I am one of those waiting with you."

Do they then expect (any thing) but (what happened in) the days of the men who passed away before them? Say: "Wait ye then: for I, too, will wait with you."

10

فَهَلْ يَنتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِهِمْ قُلْ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ

Are these denying people waiting for something similar to what Allah imposed on the past communities who had denied? Say, O Messenger, to them, ‘Wait for Allah’s punishment. I too am waiting with you for Allah’s promise’.

Are these denying people waiting for something similar to what Allah imposed on the past communities who had denied? Say, O Messenger, to them, ‘Wait for Allah’s punishment. I too am waiting with you for Allah’s promise’.

Thus do We deliver our apostles and those who believe. As a matter of duty We save the believers.

Then We shall save Our Noble Messengers and the believers – this is it; it is incumbent upon Our mercy to save the Muslims.

Then We shall deliver Our Messengers and the believers. Even so, as is Our bounden duty, We shall deliver the believers.

[For thus it always happens: We seal the doom of all who deny the truth and give the lie to Our messages;] and thereupon We save Our apostles and those who have attained to faith. Thus have We willed it upon Ourselves: We save all who believe [in Us],

Thereafter We delivered Our apostles and those who believed. Even so, as incumbent upon us, We deliver the believers.

Then (in the end) We save Our Messengers and those who believe! Thus it is incumbent upon Us to save the believers.

Then We save Our messengers and those who believe. It is binding on Us to save the believers.

Then, (when Allah's wrath falls upon the wicked) We save our Messengers and also those who believe. It is incumbent on Us to deliver the believers.' set fire to the whole city and its environs. The Assyrian king set his own palace ablaze and was himself burnt to death.

Then We save Our Messengers and those who believe! Thus it is incumbent upon Us to save the believers.

Then shall We save Our messengers and the believers, in like manner (as of old). It is incumbent upon Us to save believers.

Then We shall deliver Our apostles and those who have faith. Thus, it is a must for Us to deliver the faithful.

Then we shall save Our Messengers and the believers. It is Our obligated duty, We shall save those who believe.

Then We will save our messengers and those who have believed. Thus, it is an obligation upon Us that We save the believers

We saved Our Messengers and those who believed; We must save the believers.

Then We deliver Our apostles and those who believe-- even so (now), it is binding on Us (that) We deliver the believers.

Thumma nunajjee rusulan<u>a</u> wa<b>a</b>lla<u>th</u>eena <u>a</u>manoo ka<u>tha</u>lika <u>h</u>aqqan AAalayn<u>a</u> nunjee almumineen<b>a</b>

Then We shall save Our messengers and those who believe. Thus We have made it incumbent upon Ourself to save the believers.

In the end We deliver Our messengers and those who believe: Thus is it fitting on Our part that We should deliver those who believe!

10

ثُمَّ نُنَجِّى رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنجِ ٱلْمُؤْمِنِينَ

Then I will send down the punishment on them and I will save My messengers and those of faith with them, so that they are not injured by what hurts their people. Just as I saved those messengers and the believers with them, I will most certainly save Allah’s Messenger and the believers with him, which is My duty to them.

Then I will send down the punishment on them and I will save My messengers and those of faith with them, so that they are not injured by what hurts their people. Just as I saved those messengers and the believers with them, I will most certainly save Allah’s Messenger and the believers with him, which is My duty to them.

Say: "O men, if you have doubt about my faith, then (know) I do not worship those you worship apart from God, but I worship God who makes you die; and I am commanded to be a believer,

Say (O dear Prophet Mohammed – peace and blessings be upon him), “O people! If you are in doubt concerning my religion, then (know that) I will never worship those whom you worship instead of Allah – but I worship Allah Who will give you death; and I am commanded to be of the believers.”

Say: 'O men, if you are in doubt regarding my religion, I serve not those you serve apart from God, but I serve God, who will gather you to Him, and I am commanded to be of the believers, and:

SAY [O Prophet]: "O mankind! If you are in doubt as to what my faith is, then [know that] I do not worship those beings whom you worship beside God, but [that] I worship God alone, who shall cause you [all] to die: for I have been bidden to be among those who believe [in Him alone]."

Say thou: ye men! if ye are in doubt concerning my religion-- then worship not those ye worship beside Allah, but I worship Allah who causeth you to die; and I am commanded that I should be of the believers.

Say (O Muhammad SAW): "O you mankind! If you are in doubt as to my religion (Islam), then (know that) I will never worship those whom you worship, besides Allah. But I worship Allah Who causes you to die, I am commanded to be one of the believers.

Say, “O people, if you are in doubt about my religion—I do not serve those you serve apart from God. But I serve God, the one who will terminate your lives. And I was commanded to be of the believers.”

(O Prophet!) Tell them: 'Men! If you are still in doubt concerning my religion, know that I do not serve those whom you serve beside Allah. I only serve Allah Who will cause (all of) you to die. I have been commanded to be one of those who believe,

Say:"O people! If you are in doubt about my religion - I will never worship those whom you worship besides Allah, rather, I will worship Allah, the One Who cause you to die. And I was commanded to be one of the believers.

Say (O Muhammad): O mankind! If ye are in doubt of my religion, then (know that) I worship not those whom ye worship instead of Allah, but I worship Allah Who causeth you to die, and I have been commanded to be of the believers.

Say, ‘O people! if you are in doubt about my religion, then [know that] I do not worship those whom you worship besides Allah. Rather, I worship only Allah, who causes you to die, and I have been commanded to be among the faithful,

Say: 'O people! If you are in doubt concerning my religion, I worship none of those you worship, other than Allah but I worship Allah, who will cause you to die, for I am commanded to be among the believers,

Say, [O Muhammad], "O people, if you are in doubt as to my religion - then I do not worship those which you worship besides Allah; but I worship Allah, who causes your death. And I have been commanded to be of the believers

(Muhammad), say, "People, if you have doubt about my religion, know that I, certainly, do not worship the idols which you worship instead of God, but I worship God who causes you to die. I am commanded to believe (in His existence),

Say: O people! if you are in doubt as to my religion, then (know that) I do not serve those whom you serve besides Allah but I do serve Allah, Who will cause you to die, and I am commanded that I should be of the believers.

Qul y<u>a</u> ayyuh<u>a</u> a<b>l</b>nn<u>a</u>su in kuntum fee shakkin min deenee fal<u>a</u> aAAbudu alla<u>th</u>eena taAAbudoona min dooni All<u>a</u>hi wal<u>a</u>kin aAAbudu All<u>a</u>ha alla<u>th</u>ee yatawaff<u>a</u>kum waomirtu an akoona mina almumineen<b>a</b>

Say, "O people, if you are in doubt concerning my religion, then [know that] I do not worship those whom you worship instead of God, but rather I worship God who will cause you to die, for I am commanded to be one of the believers."

Say: "O ye men! If ye are in doubt as to my religion, (behold!) I worship not what ye worship, other than Allah! But I worship Allah - Who will take your souls (at death): I am commanded to be (in the ranks) of the Believers,

10

قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى شَكٍّ مِّن دِينِى فَلَآ أَعْبُدُ ٱلَّذِينَ تَعْبُدُونَ مِن دُونِ ٱللَّهِ وَلَٰكِنْ أَعْبُدُ ٱللَّهَ ٱلَّذِى يَتَوَفَّىٰكُمْ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُؤْمِنِينَ

Say, O Messenger: O people, if you are in doubt about my religion which I call you towards, the religion of monotheism, then I am certain of your religion being false and I will therefore not follow it. I will not worship those whom you worship besides Allah, but I will only worship Allah, the One Who will cause you to die. He has instructed me to be of those who are sincere to Him in religion.

Say, O Messenger: O people, if you are in doubt about my religion which I call you towards, the religion of monotheism, then I am certain of your religion being false and I will therefore not follow it. I will not worship those whom you worship besides Allah, but I will only worship Allah, the One Who will cause you to die. He has instructed me to be of those who are sincere to Him in religion.

<h2 class="title">The Command to worship Allah Alone and rely upon Him</h2><p>Allah, the Exalted, says to His Messenger, Muhammad , `Say: O mankind! If you are in doubt about the correctness of that which I have been sent with the Hanif (monotheism) religion - the religion which Allah has revealed to me -- then know that I do not worship those whom you worship besides Allah. Rather, I worship Allah alone, ascribing no partners to Him. He is the One Who causes you to die just as He gives you life. Then, unto Him is your final return. If the gods that you call upon are real, I still refuse to worship them. So call upon them and ask them to harm me, and you will see that they can bring no harm or benefit. The only One Who holds the power of harm and benefit in His Hand is Allah alone, Who has no partners.' </p><div class="text_uthmani arabic">وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ</div><p>(And I was commanded to be one of the believers.) 10:104 Concerning Allah's statement, </p><div class="text_uthmani arabic">وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا</div><p>(And that you direct your face towards the Hanif religion) This means to make one's intention in worship solely for Allah alone, being a Hanif. Hanif means one who turns away from associating partners with Allah. For this reason Allah says, </p><div class="text_uthmani arabic">وَلاَ تَكُونَنَّ مِنَ الْمُشْرِكَينَ</div><p>(and not be one of the idolators. ) This statement is directly connected with the previous statement, </p><div class="text_uthmani arabic">وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ</div><p>(And I was commanded to be one of the believers.) Concerning His statement, </p><div class="text_uthmani arabic">وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ</div><p>(And if Allah touches you with harm,) This verse contains the explanation that good, evil, benefit and harm only come from Allah alone and no one shares with His power over these things. Therefore, He is the One Who deserves to be worshipped alone, without ascription of partners. Concerning His statement, </p><div class="text_uthmani arabic">وَهُوَ الْغَفُورُ الرَّحِيمُ</div><p>(And He is the Pardoning, the Merciful.) This means that He is forgiving and merciful towards those who turn to Him in repentance, regardless of what sin the person has committed. Even if the person associated a partner with Allah, verily Allah would forgive him if he repented from it. </p>

The Command to worship Allah Alone and rely upon HimAllah, the Exalted, says to His Messenger, Muhammad , `Say: O mankind! If you are in doubt about the correctness of that which I have been sent with the Hanif (monotheism) religion - the religion which Allah has revealed to me -- then know that I do not worship those whom you worship besides Allah. Rather, I worship Allah alone, ascribing no partners to Him. He is the One Who causes you to die just as He gives you life. Then, unto Him is your final return. If the gods that you call upon are real, I still refuse to worship them. So call upon them and ask them to harm me, and you will see that they can bring no harm or benefit. The only One Who holds the power of harm and benefit in His Hand is Allah alone, Who has no partners.' وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ(And I was commanded to be one of the believers.) 10:104 Concerning Allah's statement, وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا(And that you direct your face towards the Hanif religion) This means to make one's intention in worship solely for Allah alone, being a Hanif. Hanif means one who turns away from associating partners with Allah. For this reason Allah says, وَلاَ تَكُونَنَّ مِنَ الْمُشْرِكَينَ(and not be one of the idolators. ) This statement is directly connected with the previous statement, وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ(And I was commanded to be one of the believers.) Concerning His statement, وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ(And if Allah touches you with harm,) This verse contains the explanation that good, evil, benefit and harm only come from Allah alone and no one shares with His power over these things. Therefore, He is the One Who deserves to be worshipped alone, without ascription of partners. Concerning His statement, وَهُوَ الْغَفُورُ الرَّحِيمُ(And He is the Pardoning, the Merciful.) This means that He is forgiving and merciful towards those who turn to Him in repentance, regardless of what sin the person has committed. Even if the person associated a partner with Allah, verily Allah would forgive him if he repented from it.

And to set my face toward the way, as one upright, and not be one of those who associate others with God.

“And that ‘Set your face straight* for religion, apart from all others; and never be of those who ascribe partners (to Allah)’.” (* Your intention sincerely for religion.)

"Set thy face to the religion, a man of pure faith, and be thou not of the idolaters;

Hence, [O man,] set thy face steadfastly towards the [true] faith, turning away from all that is false, and be not among those who ascribe divinity to aught beside God.

And that: keep thy countenance straight toward the religion, Upright; and by no means be of the associators.

"And (it is inspired to me): Direct your face (O Muhammad SAW) entirely towards the religion Hanifa (Islamic Monotheism, i.e. to worship none but Allah Alone), and never be one of the Mushrikun (those who ascribe partners to Allah, polytheists, idolaters, disbelievers in the Oneness of Allah, and those who worship others along with Allah).

And dedicate yourself to the true religion—a monotheist—and never be of the polytheists.

and to adhere exclusively and sincerely to the true faith, and not to be one of those who associate others with Allah in His divinity.

And (I was commanded), "Direct your face toward the Hanif (monotheism) religion, and not be one of the idolators."

And, (O Muhammad) set thy purpose resolutely for religion, as a man by nature upright, and be not of those who ascribe partners (to Allah).

and that: ‘‘Dedicate yourself to the religion, as a Hanif, and never be one of the polytheists.

and, set your face towards the religion, being of pure faith, and do not be among the idolaters.

And [commanded], 'Direct your face toward the religion, inclining to truth, and never be of those who associate others with Allah;

to have firm belief in the up-right religion and not to be an idolater

And that you should keep your course towards the religion uprightly; and you should not be of the polytheists.

Waan aqim wajhaka li<b>l</b>ddeeni <u>h</u>aneefan wal<u>a</u> takoonanna mina almushrikeen<b>a</b>

And set your face towards the [true] faith in all uprightness, and do not be one of those who ascribe partners to God;

"And further (thus): 'set thy face towards religion with true piety, and never in any wise be of the Unbelievers;

10

وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا وَلَا تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ

He has likewise instructed me to remain firm on the true religion, inclining away from all other religions, and He has prohibited me from being one of those who associate partners with Him.

He has likewise instructed me to remain firm on the true religion, inclining away from all other religions, and He has prohibited me from being one of those who associate partners with Him.

And not to invoke any other than God, who can neither help nor hurt me; for if I do, I would surely be unjust.

“And other than Allah, do not worship that which cannot benefit you nor cause you harm; then if you do so, you would be of the unjust.” (* Some things like the sun, stars, trees are useful but they too are created by Allah. Their worship will not benefit – in fact it is harmful.)

and do not call, apart from God, on that which neither profits nor hurts thee, for if thou dost, then thou wilt surely be of the evildoers.

Thus, do not invoke, side by side with God, anything that can neither benefit thee nor harm thee: for, behold, if thou do it, thou wilt surely be among the evildoers!

And invoke not beside Allah that which can neither profit thee nor hurt thee; then if thou dost so, thou art forthwith of the wrong- doers.

"And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zalimun (polytheists and wrong-doers)."

And do not call, apart from God, on what neither benefits you nor harms you. If you do, you are then one of the wrongdoers.

Do not call upon any apart from Allah on those who have no power to benefit or hurt you. For if you call upon others than Allah you will be reckoned among the wrong-doers.

"And do not invoke besides Allah what will not benefit you nor harm you. For if you did, you would certainly be one of the wrongdoers."

And cry not, beside Allah, unto that which cannot profit thee nor hurt thee, for if thou didst so then wert thou of the wrong-doers.

Nor invoke besides Allah that which neither benefits you nor can do you any harm. For if you do so, then you will indeed be among the wrongdoers.’’ ’

Do not pray to, other than Allah, to anything that can neither help nor harm you, for if you do, you will become a harmdoer.

And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'"

nor to seek help from anyone other than God [who can neither benefit nor harm me], lest I become of the unjust.

And do not call besides Allah on that which can neither benefit you nor harm you, for if you do then surely you will in that case be of the unjust.

Wal<u>a</u> tadAAu min dooni All<u>a</u>hi m<u>a</u> l<u>a</u> yanfaAAuka wal<u>a</u> ya<u>d</u>urruka fain faAAalta fainnaka i<u>th</u>an mina a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

and do not invoke besides God what can neither help nor harm you. If you do, you will be one of the wrongdoers.

"'Nor call on any, other than Allah;- Such will neither profit thee nor hurt thee: if thou dost, behold! thou shalt certainly be of those who do wrong.'"

10

وَلَا تَدْعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ فَإِن فَعَلْتَ فَإِنَّكَ إِذًا مِّنَ ٱلظَّٰلِمِينَ

Do not worship, O Messenger, besides Allah, the idols and false gods that have no ability to benefit others, nor can they inflict harm on others. If you worship them, you will then be one of the wrongdoers who breaks Allah’s right and the right of their own souls.

Do not worship, O Messenger, besides Allah, the idols and false gods that have no ability to benefit others, nor can they inflict harm on others. If you worship them, you will then be one of the wrongdoers who breaks Allah’s right and the right of their own souls.

Should God bring you harm there is none but He who could deliver you from it, and if He wish you good there is none who could take away His blessings: He showers them on those of His creatures as He please, and He is forgiving and kind."

“And if Allah afflicts you with some suffering, there is none who can remove it except Him; and if He wills good for you, there is none who can repel His munificence; He bestows it upon whomever He wills from among His bondmen; He is the Oft Forgiving, the Most Merciful.” (* Help, cure, monetary aid etc., whatever benefit derived from any source, reaches us because Allah has given the source this power and is actually through the grace and mercy of Allah.)

And if God visits thee with affliction, none can remove it but He; and if He desires any good for thee, none can repel His bounty; He causes it to fall upon whomsoever He will of His servants." He is the All-forgiving, the All-compassionate.'

And [know that] if God should touch thee with misfortune, there is none who could remove it save Him; and if He intends good for thee, there is none who could turn away His bounty: He causes it to alight upon whomsoever He wills of His servants. And He alone is truly forgiving, truly a dispenser of grace.

And if Allah toucheth thee with hurt there is no remover thereof but he, and if He intendeth any good there is no averter of His grace. He letteth it befall on whomsoever of His bondmen He will; and He is the Forgiving, the Merciful.

And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful.

If God afflicts you with harm, none can remove it except He. And if He wants good for you, none can repel His grace. He makes it reach whomever He wills of His servants. He is the Forgiver, the Merciful.

If Allah afflicts you with any hardship, none other than He can remove it; and if He wills any good for you, none can avert His bounty. He bestows good upon whomsoever of His servants He wills. He is AllForgiving, All-Merciful.'

And if Allah touches you with harm, there is none who can lift it but He. And if He intends good for you, then none can repel His favor which He causes to reach whom He wills among His servants. And He is the Pardoning, the Merciful.

If Allah afflicteth thee with some hurt, there is none who can remove it save Him; and if He desireth good for thee, there is none who can repel His bounty. He striketh with it whom He will of his bondmen. He is the Forgiving, the Merciful.

Should Allah visit you with some distress, there is no one to remove it except Him; and should He desire any good for you, none can stand in the way of His grace: He grants it to whomever He wishes of His servants, and He is the All-forgiving, the All-merciful.

If Allah touches you an affliction none can remove it except He; and if He wills any good for you, none can repel His Bounty. He causes it to fall upon whosoever of His worshippers that He will. He is the Forgiving, the Most Merciful.'

And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful

(Muhammad), if God afflicts you with hardship, no one besides Him can save you. If God grants you a favor, no one can prevent you from receiving His favors. God bestows His favors upon whichever of His servants He wants. God is All-forgiving and All-merciful.

And if Allah should afflict you with harm, then there is none to remove it but He; and if He intends good to you there is none to repel His grace; He brings it to whom He pleases of His servants; and He is the Forgiving, the Merciful.

Wain yamsaska All<u>a</u>hu bi<u>d</u>urrin fal<u>a</u> k<u>a</u>shifa lahu ill<u>a</u> huwa wain yuridka bikhayrin fal<u>a</u> r<u>a</u>dda lifa<u>d</u>lihi yu<u>s</u>eebu bihi man yash<u>a</u>o min AAib<u>a</u>dihi wahuwa alghafooru a<b>l</b>rra<u>h</u>eem<b>u</b>

If God inflicts harm on you, no one can remove it but He, and if He intends good for you, no one can withhold His bounty; He grants His bounty to any of His servants whom He will. He is the Most Forgiving, and the Most Merciful.

If Allah do touch thee with hurt, there is none can remove it but He: if He do design some benefit for thee, there is none can keep back His favour: He causeth it to reach whomsoever of His servants He pleaseth. And He is the Oft-Forgiving, Most Merciful.

10

وَإِن يَمْسَسْكَ ٱللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَ وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَآدَّ لِفَضْلِهِۦ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦ وَهُوَ ٱلْغَفُورُ ٱلرَّحِيمُ

If Allah afflicts you, O Messenger, with a disaster and you desire to remove it, then know that no one can remove it except Him, may He be glorified. If He wants ease for you, then there is no one who can repel His grace. He makes His grace reach whomever He wills of His servants. No one can compel Him. He is Forgiving and Merciful to those of His servants who repent to Him.

If Allah afflicts you, O Messenger, with a disaster and you desire to remove it, then know that no one can remove it except Him, may He be glorified. If He wants ease for you, then there is no one who can repel His grace. He makes His grace reach whomever He wills of His servants. No one can compel Him. He is Forgiving and Merciful to those of His servants who repent to Him.

Say: "O men, the truth has come to you from your Lord, so he who follows the right path does so for himself, and he who goes astray errs against himself, and I am not a guardian over you.

Say, “O people! The truth* has come to you from your Lord; so whoever came to guidance, has come to guidance for his own benefit; and whoever strayed, has strayed for his own harm; and I am not a trustee over you.” (* Prophet Mohammed – peace and blessings be upon him, or Islam or the Qur’an.)

Say: 'O men, the truth has come to you from your Lord. Whosoever is guided is guided only to his own gain, and whosoever goes astray, it is only to his own loss. I am not a guardian over you.

SAY [O Prophet]: "O mankind! The truth from your Sustainer has now come unto you. Whoever, therefore, chooses to follow the right path, follows it but for his own good; and whoever chooses to go astray, goes but astray to his own hurt. And I am not responsible for your conduct."

Say thou: O mankind! the truth hath surely come unto you from your Lord: whosoever then is guided, is guided only for himself, and whosoever strayeth, strayeth only against himself; and am not over you a trustee.

. Say: "O you mankind! Now truth (i.e. the Quran and Prophet Muhammad SAW), has come to you from your Lord. So whosoever receives guidance, he does so for the good of his own self, and whosoever goes astray, he does so to his own loss, and I am not (set) over you as a Wakil (disposer of affairs to oblige you for guidance)."

Say, “O people, the truth has come to you from your Lord. Whoever accepts guidance is guided for his own soul; and whoever strays only strays to its detriment. I am not a guardian over you.”

Tell them (O Muhammad): 'Men! Truth has come to you from your Lord. Whosoever, then, follows the true guidance does so for his own good; and whosoever strays, his straying will be to his own hurt. I am no custodian over you.

Say: "O people! Now the truth has come to you from your Lord. So whoever receives guidance, he does so for the good of himself. And whoever goes astray, he does so at his own loss. And I am not set over you as a guardian.

Say: O mankind! Now hath the Truth from your Lord come unto you. So whosoever is guided, is guided only for (the good of) his soul, and whosoever erreth erreth only against it. And I am not a warder over you.

Say, ‘O mankind! The truth has already come to you from your Lord. Whoever is guided, is guided only for [the good of] his own soul, and whoever goes astray, goes astray only to its detriment, and it is not my business to watch over you.’

Say: 'O people! The truth has come to you from your Lord. Whosoever is guided is guided only for himself, and whosoever goes astray, he is astray for himself. I am not a guardian over you'

Say, "O mankind, the truth has come to you from your Lord, so whoever is guided is only guided for [the benefit of] his soul, and whoever goes astray only goes astray [in violation] against it. And I am not over you a manager."

(Muhammad), say, "People, truth has certainly come to you from your Lord. One who seeks guidance does so for his own good and One who goes astray will find himself lost. I am not your keeper".

Say: O people! indeed there has come to you the truth from your Lord, therefore whoever goes aright, he goes aright only for the good of his own soul, and whoever goes astray, he goes astray only to the detriment of it, and I am not a custodian over you.

Qul y<u>a</u> ayyuh<u>a</u> a<b>l</b>nn<u>a</u>su qad j<u>a</u>akumu al<u>h</u>aqqu min rabbikum famani ihtad<u>a</u> fainnam<u>a</u> yahtadee linafsihi waman <u>d</u>alla fainnam<u>a</u> ya<u>d</u>illu AAalayh<u>a</u> wam<u>a</u> an<u>a</u> AAalaykum biwakeel<b>in</b>

Say, "Mankind, Truth has come to you from your Lord! Anyone who accepts guidance is guided only for his own sake; and he who goes astray does so at his own peril. I am not appointed as your keeper."

Say: "O ye men! Now Truth hath reached you from your Lord! those who receive guidance, do so for the good of their own souls; those who stray, do so to their own loss: and I am not (set) over you to arrange your affairs."

10

قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلْحَقُّ مِن رَّبِّكُمْ فَمَنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَآ أَنَا۠ عَلَيْكُم بِوَكِيلٍ

Say, O Messenger: O people, the Qur’ān has come to you as a revelation from your Lord. Whoever follows the right path and has faith in it, the benefit of that will return to him, because Allah is in no need of the obedience of His servants. Yet whoever strays, the effect of his straying will only harm him, because Allah is not affected by the disobedience of His servants. I am not a guardian over you, to watch over your actions and to take you to account for them.

Say, O Messenger: O people, the Qur’ān has come to you as a revelation from your Lord. Whoever follows the right path and has faith in it, the benefit of that will return to him, because Allah is in no need of the obedience of His servants. Yet whoever strays, the effect of his straying will only harm him, because Allah is not affected by the disobedience of His servants. I am not a guardian over you, to watch over your actions and to take you to account for them.

<div class="text_uthmani arabic">وَمَآ أَنَاْ عَلَيْكُمْ بِوَكِيلٍ</div><p>(And I am not set over you as a guardian) This means, `I am not a guardian over you in order for you to become believers. I am only a warner to you and guidance belongs to Allah, the Exalted.' Concerning Allah's statement, </p><div class="text_uthmani arabic">وَاتَّبِعْ مَا يُوحَى إِلَيْكَ وَاصْبِرْ</div><p>(And follow what has been revealed to you, and be patient) This means, `Adhere to that which Allah has revealed to you, and inspired you with, and be patient with the opposition that you meet from the people.' </p><div class="text_uthmani arabic">حَتَّى يَحْكُمَ اللَّهُ</div><p>(until Allah gives judgment) This means, `Until Allah judges between you and them.' </p><div class="text_uthmani arabic">وَهُوَ خَيْرُ الْحَـكِمِينَ</div><p>(And He is the best of judges. ) This means that He is the best of those who pass judgment, due to His Justice and His wisdom.</p>

وَمَآ أَنَاْ عَلَيْكُمْ بِوَكِيلٍ(And I am not set over you as a guardian) This means, `I am not a guardian over you in order for you to become believers. I am only a warner to you and guidance belongs to Allah, the Exalted.' Concerning Allah's statement, وَاتَّبِعْ مَا يُوحَى إِلَيْكَ وَاصْبِرْ(And follow what has been revealed to you, and be patient) This means, `Adhere to that which Allah has revealed to you, and inspired you with, and be patient with the opposition that you meet from the people.' حَتَّى يَحْكُمَ اللَّهُ(until Allah gives judgment) This means, `Until Allah judges between you and them.' وَهُوَ خَيْرُ الْحَـكِمِينَ(And He is the best of judges. ) This means that He is the best of those who pass judgment, due to His Justice and His wisdom.

Follow what is revealed to you, and persist until God pronounce His judgement; for He is the best of all judges."

And (O dear Prophet Mohammed – peace and blessings be upon him) follow what is divinely revealed to you, and have patience till Allah gives His command; and He is the Best of Rulers.

And follow thou what is revealed to thee; and be thou patient until God shall judge; and He is the best of judges.

And [as for thyself, O Muhammad,] follow but what is being revealed unto thee, and be patient in adversity, until God shall give His judgment: for He is the best of all judges.

And follow thou whatsoever is revealed unto thee, and endure until Allah judgeth, and He is the Best of judges.

And (O Muhammad SAW), follow the inspiration sent unto you, and be patient till Allah gives judgement. And He is the Best of judges.

And follow what is revealed to you, and be patient until God issues His judgment, for He is the Best of judges.

And follow, (O Prophet!), whatever is revealed to you, and remain patient until Allah brings forth His judgement. He is the best of those who judge.'

And follow what is revealed to you, and be patient until Allah gives judgment. And He is the best of the judges.

And (O Muhammad) follow that which is inspired in thee, and forbear until Allah give judgment. And He is the Best of Judges.

And follow that which is revealed to you, and be patient until Allah issues [His] judgement, and He is the best of judges.

Follow what is revealed to you, and be patient till Allah shall judge, and He is the Best of judges.

And follow what is revealed to you, [O Muhammad], and be patient until Allah will judge. And He is the best of judges.

(Muhammad), follow what is revealed to you and have patience until God issues His Judgment; He is the best Judge.

And follow what is revealed to you and be patient till Allah should give judgment, and He is the best of the judges.

Wa<b>i</b>ttabiAA m<u>a</u> yoo<u>ha</u> ilayka wa<b>i</b><u>s</u>bir <u>h</u>att<u>a</u> ya<u>h</u>kuma All<u>a</u>hu wahuwa khayru al<u>ha</u>kimeen<b>a</b>

Follow what is revealed to you, [O Prophet], and be steadfast until God gives His judgement. He is the Best of Judges.

Follow thou the inspiration sent unto thee, and be patient and constant, till Allah do decide: for He is the best to decide.

10

وَٱتَّبِعْ مَا يُوحَىٰٓ إِلَيْكَ وَٱصْبِرْ حَتَّىٰ يَحْكُمَ ٱللَّهُ وَهُوَ خَيْرُ ٱلْحَٰكِمِينَ

Follow, O Messenger, what your Lord reveals to you and act on it. Be patient with the harms caused by those who oppose you from your people, whilst you convey the message as instructed. Remain firm on this path until Allah passes judgement with respect to them: by giving you victory over them in the world and by punishing them in the Afterlife, if they die as disbelievers.

Follow, O Messenger, what your Lord reveals to you and act on it. Be patient with the harms caused by those who oppose you from your people, whilst you convey the message as instructed. Remain firm on this path until Allah passes judgement with respect to them: by giving you victory over them in the world and by punishing them in the Afterlife, if they die as disbelievers.

ALIF LAM RA. This is a Book whose verses are indeclinable and distinct, which comes from One who is most wise and all-knowing,

Alif-Lam-Ra*; “This is a Book, the verses of which are full of wisdom – then explained in detail – from the Wise, the Well Aware.” (* Alphabets of the Arabic language; Allah and to whomever He reveals, know their precise meanings.)

Alif Lam Ra. A Book whose verses are set clear, and then distinguished, from One All-wise, All-aware:

Alif. Lam. Ra. A DIVINE WRIT [is this], with messages that have been made clear in and by themselves, and have been distinctly spelled out as well - [bestowed upon you] out of the grace of One who is wise, all-aware,

Alif. Lam. Ra. A Book this, the verses whereof are guarded, and then detailed, from before the Wise, the Aware.

Alif-Lam-Ra. [These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings]. (This is) a Book, the Verses whereof are perfected (in every sphere of knowledge, etc.), and then explained in detail from One (Allah), Who is All-Wise and Well-Acquainted (with all things).

Alif, Lam, Ra. A Scripture whose Verses were perfected, then elaborated, from One who is Wise and Informed.

Alif. Lam. Ra. This is a Divine Command whose contents have been made firm and set forth in detail from One Who is All-Wise, All-Aware

Alif Lam Ra. (This is) a Book, the Ayat whereof are perfect (in every sphere of knowledge), and then explained in detail from One (Allah), Who is All-Wise Well-Acquainted (with all things).

Alif. Lam. Ra. (This is) a Scripture the revelations whereof are perfected and then expounded. (It cometh) from One Wise, Informed,

Alif, Lam Ra. [This is] a Book, whose signs have been made definitive and then elaborated, from One [who is] all-wise, all-aware,

AlifLaamRa. (This is) a Book whose verses are clear, and then distinguished from Him, the Wise, the Aware.

Alif, Lam, Ra. [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted.

Alif. Lam. Ra. This is a Book from One who is All-wise and All-aware. Its verses are well composed and distinctly arranged (from one another)

Alif Lam Ra (This is) a Book, whose verses are made decisive, then are they made plain, from the Wise, All-aware:

Alifl<u>a</u>mr<u>a</u> kit<u>a</u>bun o<u>h</u>kimat <u>a</u>y<u>a</u>tuhu thumma fu<u>ss</u>ilat min ladun <u>h</u>akeemin khabeer<b>in</b>

Alif Lam Ra. [This is] a Book, with verses which are fundamental [in nature], and then expounded in detail by One who is all wise and all aware.

A. L. R. (This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail,- from One Who is Wise and Well-acquainted (with all things):

11

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ الٓر كِتَٰبٌ أُحْكِمَتْ ءَايَٰتُهُۥ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ

The discussion on the meaning of such verses has been previously mentioned in Sūrah Al-Baqarah. The Qur’ān is a book whose verses have been perfectly constructed, in which you will see no flaw nor any deficiency. Then it was explained by mention of the lawful and unlawful, instructions and prohibitions, promises and threats, narrations etc. It is from the One Who is Wise in His handling of affairs and legislation and Who is Aware of the condition of His servants and what is in their best interests.

The discussion on the meaning of such verses has been previously mentioned in Sūrah Al-Baqarah. The Qur’ān is a book whose verses have been perfectly constructed, in which you will see no flaw nor any deficiency. Then it was explained by mention of the lawful and unlawful, instructions and prohibitions, promises and threats, narrations etc. It is from the One Who is Wise in His handling of affairs and legislation and Who is Aware of the condition of His servants and what is in their best interests.

<p>Commentary</p><p>Surah Hud is among the Surahs that describe the coming of several kinds of mass punishments triggered by Divine displeasure as well as the horrendous happenings of the fateful day of Judgment and its outcome in the form of individual reward and punishment, all in a manner that is unique.</p><p>For this reason, when a few strands of hair in the blessed beard of the Holy Prophet ﷺ had turned visibly grey, Sayyidna Abu Bakr ؓ expressed his concern by saying: ` Ya Ras ulallah, you have become old.' He said: ` Yes, Surah Hud has made me old.' There are reports which also add Surah al-Waqi` ah, al-Mursalat, ` Amma Yatasa'alun (an-Naba' ) and at-Takwir with Surah Hud. (Reported by a1-Hakim and Tirmidhi)</p><p>The sense articulated through the Hadith given above was to highlight that such was the awe and terror inspired by the mention of these happenings that it caused the emergence of the signs of old age.</p><p>The first verse of the Surah opens with the letters: الر (alif lam, ra). These are isolated letters the meaning of which is a secret between Allah Ta` ala and His Rasul ﷺ . Others have not been informed about it. Rather, they have been prohibited from even worrying about it.</p><p>After that, about the Holy Qur'an it was said that it was a book the verses of which are made ` muhkam' (firm). The word: مُحکَم (muhkam) is from: اِحکَام (ihkam) which means such a correct balancing of meaningful speech as would not leave the probability of any error or disorder in word or meaning. Based on this definition, the making of these verses ` muhkam,' firm or established would mean that Allah Ta` ala has made these verses such as do not admit of any likelihood and probability of any error in words, or disorder in meanings, or defect, or falsity. (Qurtubi)</p><p>And Sayyidna ` Abdullah ibn ` Abbas ؓ has said that ` muhkam' (firm) at this place stands in contrast to 'mansukh' (abrogated). And the sense is that Allah Ta` ala has made the verses of the Qur'an as a whole firm, non-abrogated - that is, the way earlier Books, Torah, Injil etc. were abrogated after the revelation of the Qur'an. But, after the revelation of this Book, since the very chain of the coming of prophets and revelations came to an end, therefore, this Book will not be abrogated until the last day of Qiyamah. (Qurtubi) As for the abrogation of some verses of the Qur'an through the Qur'an itself, it is not contrary to this.</p><p>In the same verse, given there was another standing feature of the Qur'an: ثُمَّ فُصِّلَتْ (thumma fussilat) that is, ` then these verses were elaborated'. The real meaning of tafsil or elaboration is to separate two things and make them distinct from each other. For this reason, different sections in ordinary (Arabic) books bear the heading of 'Fasl'. At this place, the elaboration of verses could also mean that the verses concerning beliefs, acts of worship, dealings, social living, morals etc., have been separated from each other and described clearly.</p><p>And it could also mean that, as far as Allah Ta` ala's will is concerned, the entire Qur'an had already been embedded in the Preserved Tablet اَلَّوحَ اِلمَحفُوظ (al-lawh al-mahfuz). But, later it was revealed bit by bit in many installments as necessitated under different conditions prevailing among peoples and countries, so that its preservation could become easy and acting in accordance with it also turns out to be functionally convenient.</p><p>After that, it was said: مِن لَّدُنْ حَكِيمٍ خَبِيرٍ‌ that is, all these verses have come from a Sacred Being who is absolutely and simultaneously Wise and Aware. In other words, there are so many considerations of wisdom ingrained in everything that issues forth from Him. It is impossible for human beings to encompass them all. Then He is fully aware of every particle, present now or to be present in the future, of this multi-faceted universe. He knows all states of their existence as it is and as it will be and releases His commands keeping all this in sight. This is not like what human beings do. No matter how intelligent, smart and experienced they may be, their reason and vision are still cordoned by a limited frame of reference. Their experience is the product of what is around them. And this, mostly, proves to be unsuccessful, even wrong, especially when it concerns what would happen in the future under different times and conditions. (Interestingly enough, the observations of the commentator apply to what we now know as the intellectual phenomena of Futurology with its pundits, fellow travelers and dabblers all over the world, including Pakistan! tr).</p>

CommentarySurah Hud is among the Surahs that describe the coming of several kinds of mass punishments triggered by Divine displeasure as well as the horrendous happenings of the fateful day of Judgment and its outcome in the form of individual reward and punishment, all in a manner that is unique.For this reason, when a few strands of hair in the blessed beard of the Holy Prophet ﷺ had turned visibly grey, Sayyidna Abu Bakr ؓ expressed his concern by saying: ` Ya Ras ulallah, you have become old.' He said: ` Yes, Surah Hud has made me old.' There are reports which also add Surah al-Waqi` ah, al-Mursalat, ` Amma Yatasa'alun (an-Naba' ) and at-Takwir with Surah Hud. (Reported by a1-Hakim and Tirmidhi)The sense articulated through the Hadith given above was to highlight that such was the awe and terror inspired by the mention of these happenings that it caused the emergence of the signs of old age.The first verse of the Surah opens with the letters: الر (alif lam, ra). These are isolated letters the meaning of which is a secret between Allah Ta` ala and His Rasul ﷺ . Others have not been informed about it. Rather, they have been prohibited from even worrying about it.After that, about the Holy Qur'an it was said that it was a book the verses of which are made ` muhkam' (firm). The word: مُحکَم (muhkam) is from: اِحکَام (ihkam) which means such a correct balancing of meaningful speech as would not leave the probability of any error or disorder in word or meaning. Based on this definition, the making of these verses ` muhkam,' firm or established would mean that Allah Ta` ala has made these verses such as do not admit of any likelihood and probability of any error in words, or disorder in meanings, or defect, or falsity. (Qurtubi)And Sayyidna ` Abdullah ibn ` Abbas ؓ has said that ` muhkam' (firm) at this place stands in contrast to 'mansukh' (abrogated). And the sense is that Allah Ta` ala has made the verses of the Qur'an as a whole firm, non-abrogated - that is, the way earlier Books, Torah, Injil etc. were abrogated after the revelation of the Qur'an. But, after the revelation of this Book, since the very chain of the coming of prophets and revelations came to an end, therefore, this Book will not be abrogated until the last day of Qiyamah. (Qurtubi) As for the abrogation of some verses of the Qur'an through the Qur'an itself, it is not contrary to this.In the same verse, given there was another standing feature of the Qur'an: ثُمَّ فُصِّلَتْ (thumma fussilat) that is, ` then these verses were elaborated'. The real meaning of tafsil or elaboration is to separate two things and make them distinct from each other. For this reason, different sections in ordinary (Arabic) books bear the heading of 'Fasl'. At this place, the elaboration of verses could also mean that the verses concerning beliefs, acts of worship, dealings, social living, morals etc., have been separated from each other and described clearly.And it could also mean that, as far as Allah Ta` ala's will is concerned, the entire Qur'an had already been embedded in the Preserved Tablet اَلَّوحَ اِلمَحفُوظ (al-lawh al-mahfuz). But, later it was revealed bit by bit in many installments as necessitated under different conditions prevailing among peoples and countries, so that its preservation could become easy and acting in accordance with it also turns out to be functionally convenient.After that, it was said: مِن لَّدُنْ حَكِيمٍ خَبِيرٍ‌ that is, all these verses have come from a Sacred Being who is absolutely and simultaneously Wise and Aware. In other words, there are so many considerations of wisdom ingrained in everything that issues forth from Him. It is impossible for human beings to encompass them all. Then He is fully aware of every particle, present now or to be present in the future, of this multi-faceted universe. He knows all states of their existence as it is and as it will be and releases His commands keeping all this in sight. This is not like what human beings do. No matter how intelligent, smart and experienced they may be, their reason and vision are still cordoned by a limited frame of reference. Their experience is the product of what is around them. And this, mostly, proves to be unsuccessful, even wrong, especially when it concerns what would happen in the future under different times and conditions. (Interestingly enough, the observations of the commentator apply to what we now know as the intellectual phenomena of Futurology with its pundits, fellow travelers and dabblers all over the world, including Pakistan! tr).

<h2 class="title">Which was revealed in Makkah</h2><h2 class="title">Surah Hud made the Prophet's Hair turn Gray</h2><p>Abu `Isa At-Tirmidhi recorded from Ibn `Abbas that Abu Bakr said, "O Messenger of Allah, verily your hair has turned gray." The Prophet replied, </p><div class="text_uthmani arabic">«شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت»</div><p>(Surahs Hud, Al-Waqi`ah, Al-Mursalat, `Amma Yatasa'lun An-Naba' and Idhash-Shamsu Kuwwirat At-Takwir have turned my hair gray.) In another narration he said, </p><div class="text_uthmani arabic">«هُودٌ وَأَخَوَاتُهَا»</div><p>(Surah Hud and its sisters...) </p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful. </p><h2 class="title">The Qur'an and its Call to (worship) Allah Alone</h2><p>A discussion concerning the letters of the alphabet (which appear at the beginning of some chapters of the Qur'an) has already preceded at the beginning of Surat Al-Baqarah. That discussion is sufficient without any need for repetition here. Concerning Allah's statement, </p><div class="text_uthmani arabic">أُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ</div><p>(The Ayat whereof are perfect and then explained in detail) This means perfect in its wording, detailed in its meaning. Thus, it is complete in its form and its meaning. This interpretation was reported from Mujahid and Qatadah, and Ibn Jarir At-Tabari preferred it. Concerning the meaning of Allah's statement, </p><div class="text_uthmani arabic">مِن لَّدُنْ حَكِيمٍ خَبِيرٍ</div><p>(from One (Allah), Who is All-Wise, Well-Acquainted.) This means that it (the Qur'an) is from Allah, Who is Most Wise in His statements and His Laws, and Most Aware of the final outcome of matters. </p><div class="text_uthmani arabic">أَلاَّ تَعْبُدُواْ إِلاَّ اللَّهَ</div><p>((Saying) worship none but Allah.) This means that this Qur'an descended, perfect and detailed, with the purpose of Allah's worship alone, without any partners. This is similar to the statement of Allah, the Exalted, </p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ </div><p>(And We did not send any Messenger before you but We revealed to him (saying): There is no God but I, so worship Me.) 21:25 It is similar to Allah's statement, </p><div class="text_uthmani arabic">وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ</div><p>(And verily, We have sent among every Ummah a Messenger (proclaiming): `Worship Allah (Alone), and avoid Taghut (calling false deities.)')16:36 In reference to Allah's statement, </p><div class="text_uthmani arabic">إِنَّنِى لَكُمْ مِّنْهُ نَذِيرٌ وَبَشِيرٌ</div><p>(Verily, I am unto you from Him a warner and a bringer of glad tidings.) This means, "Verily, I am unto you a warner of the punishment if you oppose Him (Allah), and a bringer of the good news of reward if you obey Him." This meaning has been recorded in the authentic Hadith which states that the Messenger of Allah ascended mount As-Safa and called out to his near relatives of the Quraysh tribe. When they gathered around him, he said, </p><div class="text_uthmani arabic">«يَا مَعْشَرَ قُرَيْشٍ أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا تُصَبِّحُكُمْ أَلَسْتُمْ مُصَدِّقِيَّ؟»</div><p>(O people of Quraysh, if I informed you that a cavalry was going to attack you in the morning, would you not believe me) They replied, "We have not found you to be a liar." He said, </p><div class="text_uthmani arabic">«فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيد»</div><p>(Verily I am a warner unto you before a severe punishment.) Concerning His statement, </p><div class="text_uthmani arabic">وَأَنِ اسْتَغْفِرُواْ رَبَّكُمْ ثُمَّ تُوبُواْ إِلَيْهِ يُمَتِّعْكُمْ مَّتَاعًا حَسَنًا إِلَى أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ</div><p>(And (commanding you): `Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding grace to every owner of grace.) This means, "I am commanding you to seek forgiveness from previous sins and to turn to Allah from future sins, and thereafter you abide by that." </p><div class="text_uthmani arabic">يُمَتِّعْكُمْ مَّتَاعًا حَسَنًا</div><p>(that He may grant you good enjoyment,) This is in reference to this worldly life. </p><div class="text_uthmani arabic">إِلَى أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ</div><p>(for a term appointed, and bestow His abounding grace to every owner of grace.) This refers to the Hereafter, according to Qatadah. "This is like the statement of Allah, </p><div class="text_uthmani arabic">مَنْ عَمِلَ صَـلِحاً مِّن ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَوةً طَيِّبَةً</div><p>(Whoever works righteousness -- whether male or female -- while a true believer, verily to him We will give a good life.)16:97 Concerning Allah's statement, </p><div class="text_uthmani arabic">وَإِن تَوَلَّوْاْ فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ</div><p>(But if you turn away, then I fear for you the torment of a Great Day.) This is a severe threat for whoever turns away from the commandments of Allah, the Exalted, and rejects His Messengers. Verily, the punishment will afflict such a person on the Day of Resurrection and there will be no escape from it. </p><div class="text_uthmani arabic">إِلَى الله مَرْجِعُكُمْ</div><p>(To Allah is your return,) This is means your return on the Day of Judgement. </p><div class="text_uthmani arabic">وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ</div><p>(and He is able to do all things.) This means that He is capable of doing whatever He wishes, whether it be goodness towards His Awliya' (friends and allies), or vengeance upon His enemies. This also includes His ability to repeat the creation of His creatures on the Day of Resurrection. This section encourages fear, just as the previous section encourages hope. </p>

Which was revealed in MakkahSurah Hud made the Prophet's Hair turn GrayAbu `Isa At-Tirmidhi recorded from Ibn `Abbas that Abu Bakr said, "O Messenger of Allah, verily your hair has turned gray." The Prophet replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت»(Surahs Hud, Al-Waqi`ah, Al-Mursalat, `Amma Yatasa'lun An-Naba' and Idhash-Shamsu Kuwwirat At-Takwir have turned my hair gray.) In another narration he said, «هُودٌ وَأَخَوَاتُهَا»(Surah Hud and its sisters...) بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Qur'an and its Call to (worship) Allah AloneA discussion concerning the letters of the alphabet (which appear at the beginning of some chapters of the Qur'an) has already preceded at the beginning of Surat Al-Baqarah. That discussion is sufficient without any need for repetition here. Concerning Allah's statement, أُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ(The Ayat whereof are perfect and then explained in detail) This means perfect in its wording, detailed in its meaning. Thus, it is complete in its form and its meaning. This interpretation was reported from Mujahid and Qatadah, and Ibn Jarir At-Tabari preferred it. Concerning the meaning of Allah's statement, مِن لَّدُنْ حَكِيمٍ خَبِيرٍ(from One (Allah), Who is All-Wise, Well-Acquainted.) This means that it (the Qur'an) is from Allah, Who is Most Wise in His statements and His Laws, and Most Aware of the final outcome of matters. أَلاَّ تَعْبُدُواْ إِلاَّ اللَّهَ((Saying) worship none but Allah.) This means that this Qur'an descended, perfect and detailed, with the purpose of Allah's worship alone, without any partners. This is similar to the statement of Allah, the Exalted, وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him (saying): There is no God but I, so worship Me.) 21:25 It is similar to Allah's statement, وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ(And verily, We have sent among every Ummah a Messenger (proclaiming): `Worship Allah (Alone), and avoid Taghut (calling false deities.)')16:36 In reference to Allah's statement, إِنَّنِى لَكُمْ مِّنْهُ نَذِيرٌ وَبَشِيرٌ(Verily, I am unto you from Him a warner and a bringer of glad tidings.) This means, "Verily, I am unto you a warner of the punishment if you oppose Him (Allah), and a bringer of the good news of reward if you obey Him." This meaning has been recorded in the authentic Hadith which states that the Messenger of Allah ascended mount As-Safa and called out to his near relatives of the Quraysh tribe. When they gathered around him, he said, «يَا مَعْشَرَ قُرَيْشٍ أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا تُصَبِّحُكُمْ أَلَسْتُمْ مُصَدِّقِيَّ؟»(O people of Quraysh, if I informed you that a cavalry was going to attack you in the morning, would you not believe me) They replied, "We have not found you to be a liar." He said, «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيد»(Verily I am a warner unto you before a severe punishment.) Concerning His statement, وَأَنِ اسْتَغْفِرُواْ رَبَّكُمْ ثُمَّ تُوبُواْ إِلَيْهِ يُمَتِّعْكُمْ مَّتَاعًا حَسَنًا إِلَى أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ(And (commanding you): `Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding grace to every owner of grace.) This means, "I am commanding you to seek forgiveness from previous sins and to turn to Allah from future sins, and thereafter you abide by that." يُمَتِّعْكُمْ مَّتَاعًا حَسَنًا(that He may grant you good enjoyment,) This is in reference to this worldly life. إِلَى أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ(for a term appointed, and bestow His abounding grace to every owner of grace.) This refers to the Hereafter, according to Qatadah. "This is like the statement of Allah, مَنْ عَمِلَ صَـلِحاً مِّن ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَوةً طَيِّبَةً(Whoever works righteousness -- whether male or female -- while a true believer, verily to him We will give a good life.)16:97 Concerning Allah's statement, وَإِن تَوَلَّوْاْ فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ(But if you turn away, then I fear for you the torment of a Great Day.) This is a severe threat for whoever turns away from the commandments of Allah, the Exalted, and rejects His Messengers. Verily, the punishment will afflict such a person on the Day of Resurrection and there will be no escape from it. إِلَى الله مَرْجِعُكُمْ(To Allah is your return,) This is means your return on the Day of Judgement. وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ(and He is able to do all things.) This means that He is capable of doing whatever He wishes, whether it be goodness towards His Awliya' (friends and allies), or vengeance upon His enemies. This also includes His ability to repeat the creation of His creatures on the Day of Resurrection. This section encourages fear, just as the previous section encourages hope.

(Proclaiming) that you should worship none but God. Verily I bring to you from Him a message of warning and rejoicing,

“That do not worship anyone except Allah; indeed I am for you a Herald of Warning and Glad Tidings, from Him.”

'Serve you none but God' (I am to you a warner from Him and a bearer of good tidings)

so that you may worship none but God. [Say, O Prophet:] "Behold, I come unto you from Him [as] a warner and a bearer of glad tidings:

Saying: ye shall not worship ought except Allah. Verily I am unto you from Him a warner and a bearer of glad tidings.

(Saying) worship none but Allah. Verily, I (Muhammad SAW) am unto you from Him a warner and a bringer of glad tidings.

That you shall worship none but God. “I am a warner to you from Him, and a bearer of good news.”

that you may worship none but Allah. Verily, I have come to you as a warner and a bearer of good news from Him

(Saying) worship none but Allah. Verily, I (Muhammad) am unto you from Him a warner and a bringer of glad tidings.

(Saying): Serve none but Allah. Lo! I am unto you from Him a warner and a bringer of good tidings.

declaring: ‘Worship no one but Allah. I am indeed a warner to you from Him and a bearer of good news.

Worship none except Allah. I am for you, a warner sent from Him and a bearer of glad tidings.

[Through a messenger, saying], "Do not worship except Allah. Indeed, I am to you from Him a warner and a bringer of good tidings,"

(It teaches), "People, do not worship anyone besides God. I, (Muhammad), am His Messenger sent to warn you and to give you the glad news.

That you shall not serve (any) but Allah; surely I am a warner for you from Him and a giver of good news,

All<u>a</u> taAAbudoo ill<u>a</u> All<u>a</u>ha innanee lakum minhu na<u>th</u>eerun wabasheer<b>un</b>

[It teaches] that you should worship none but God. I am sent to you from Him to warn you and to give you good tidings.

(It teacheth) that ye should worship none but Allah. (Say): "Verily I am (sent) unto you from Him to warn and to bring glad tidings:

11

أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ إِنَّنِى لَكُم مِّنْهُ نَذِيرٌ وَبَشِيرٌ

These verses revealed to Muhammad (peace be upon him) prohibit people from worshipping anyone besides Allah. I, O people, warn you of Allah’s punishment if you disbelieve in Him and do not obey Him; and I give you good news of His reward if you have faith in Him and practise His sacred law.

These verses revealed to Muhammad (peace be upon him) prohibit people from worshipping anyone besides Allah. I, O people, warn you of Allah’s punishment if you disbelieve in Him and do not obey Him; and I give you good news of His reward if you have faith in Him and practise His sacred law.

<p>From the second verse begins the delineation of one of the most important and foremost themes, that of Tauhid, the Oneness of Allah Ta` ala. It is said: أَلَّا تَعْبُدُوا إِلَّا اللَّـهَ (that you worship none but Allah). It means that among things stated in these verses the most important and foremost is that no one else should be worshipped except the One Allah.</p><p>After that, it was said: إِنَّنِي لَكُم مِّنْهُ نَذِيرٌ‌ وَبَشِيرٌ‌ (Surely, I am for you a warner from Him, and a bearer of glad tidings). It means that the noble messenger of Allah, ﷺ has been commanded to tell the whole world through these verses that he was for them a carrier of warning (against disobedience) and a bearer of glad tidings (of blessings in this life and in the life to come) from Allah.</p><p>The word: نَذِیر (nadhir) is usually taken to mean a person who puts the fear of something into someone's heart. But, this word is not used to denote a fear-generating enemy or beast or others that harm. In-stead of that, nadhir is applied to a person who, out of his love and affection to someone, warns him against and saves him from some harmful things. These could be things that harm in this world and might as well could be those that bring harm in the Hereafter.</p>

From the second verse begins the delineation of one of the most important and foremost themes, that of Tauhid, the Oneness of Allah Ta` ala. It is said: أَلَّا تَعْبُدُوا إِلَّا اللَّـهَ (that you worship none but Allah). It means that among things stated in these verses the most important and foremost is that no one else should be worshipped except the One Allah.After that, it was said: إِنَّنِي لَكُم مِّنْهُ نَذِيرٌ‌ وَبَشِيرٌ‌ (Surely, I am for you a warner from Him, and a bearer of glad tidings). It means that the noble messenger of Allah, ﷺ has been commanded to tell the whole world through these verses that he was for them a carrier of warning (against disobedience) and a bearer of glad tidings (of blessings in this life and in the life to come) from Allah.The word: نَذِیر (nadhir) is usually taken to mean a person who puts the fear of something into someone's heart. But, this word is not used to denote a fear-generating enemy or beast or others that harm. In-stead of that, nadhir is applied to a person who, out of his love and affection to someone, warns him against and saves him from some harmful things. These could be things that harm in this world and might as well could be those that bring harm in the Hereafter.

And that you should seek His forgiveness and turn towards Him. He will bestow the best things of life on you for a time ordained, and favour those with blessings who are worthy of grace. But if you turn away, I fear the punishment of a terrible Day for you.

“And ask forgiveness from your Lord and incline towards Him in repentance, He will provide you excellent sustenance until the appointed time and will bestow superiority to every one who excels; and if you turn away, I then fear the punishment of the Great Day upon you.”

and: 'Ask forgiveness of your Lord, then repent to Him, and He will give you fair enjoyment unto a term stated, and He will give of His bounty to every man of grace. But if you should turn your backs I fear for you the chastisement of a mighty day;

Ask your Sustainer to forgive you your sins, and then turn towards Him in repentance - [whereupon] He will grant you a goodly enjoyment of life [in this world] until a term set [by Him is fulfilled]; and [in the life to come] He will bestow upon everyone possessed of merit [a full reward for] his merit. But if you turn away, then, verily, I dread for you the suffering [which is bound to befall you] on that awesome Day

And that: ask forgiveness of your Lord, then repent toward Him, He will let you enjoy a goodly enjoyment until a term appointed and will vouchsafe unto every owner of grace His grace. And if ye turn away, verily I fear for you the torment of a Great Day.

And (commanding you): "Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words). But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection).

“And ask your Lord for forgiveness, and repent to Him. He will provide you with good sustenance until a stated term, and will bestow His grace on every possessor of virtue. But if you turn away, then I fear for you the punishment of a grievous Day.”

that you may seek forgiveness of your Lord and turn to Him in repentance whereupon He will grant you a fair enjoyment of life until an appointed term, and will bestow favour on everyone who merits favour. But should you turn away (from the truth), I fear for you the chastisement of an Awesome Day.

And (commanding you): "Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding grace to every owner of grace. But if you turn away, then I fear for you the torment of a Great Day.

And (bidding you): Ask pardon of your Lord and turn to Him repentant. He will cause you to enjoy a fair estate until a time appointed. He giveth His bounty unto every bountiful one. But if ye turn away, lo! (then) I fear for you the retribution of an awful Day.

Plead with your Lord for forgiveness, then turn to Him penitently. He will provide you with a good provision for a specified term and grant His grace to every meritorious person. But if you turn your backs [on Him], indeed I fear for you the punishment of a terrible day.

And ask forgiveness of your Lord and then repent to Him. He will give you enjoyment till a stated term and will give of His Bounty to those of grace. But if you turn away, I fear for you the punishment of a Mighty Day.

And [saying], "Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor. But if you turn away, then indeed, I fear for you the punishment of a great Day.

"Seek forgiveness from your Lord and turn to Him in repentance for your sins. He will provide you good sustenance for an appointed time and will reward everyone according to his merits. I am afraid that you will suffer torment on the great Day (of Judgment) if you turn away (from God).

And you that ask forgiveness of your Lord, then turn to Him; He will provide you with a goodly provision to an appointed term and bestow His grace on every one endowed with grace, and if you turn back, then surely I fear for you the chastisement of a great day.

Waani istaghfiroo rabbakum thumma tooboo ilayhi yumattiAAkum mat<u>a</u>AAan <u>h</u>asanan il<u>a</u> ajalin musamman wayuti kulla <u>th</u>ee fa<u>d</u>lin fa<u>d</u>lahu wain tawallaw fainee akh<u>a</u>fu AAalaykum AAa<u>tha</u>ba yawmin kabeer<b>in</b>

Seek forgiveness from your Lord; then turn towards Him [in repentance]. He will make generous provision for you for an appointed term and will bestow His grace on all who merit it! But if you turn away, then I fear for you the torment of a dreadful Day:

"(And to preach thus), 'Seek ye the forgiveness of your Lord, and turn to Him in repentance; that He may grant you enjoyment, good (and true), for a term appointed, and bestow His abounding grace on all who abound in merit! But if ye turn away, then I fear for you the penalty of a great day:

11

وَأَنِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُمَتِّعْكُم مَّتَٰعًا حَسَنًا إِلَىٰٓ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِى فَضْلٍ فَضْلَهُۥ وَإِن تَوَلَّوْا۟ فَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ

Seek, O people, forgiveness for your sins from your Lord and repent to Him with remorse over your shortcomings. He will give you good provision in this worldly life until the end of your fixed lifespan. He will give every person who has merit, by following Him and doing good, a full reward for such behaviour without any decrease. If you turn away from having faith in what I have brought from my Lord, then I fear for you the punishment of a day whose horrors are intense, which is the Day of Judgement.

Seek, O people, forgiveness for your sins from your Lord and repent to Him with remorse over your shortcomings. He will give you good provision in this worldly life until the end of your fixed lifespan. He will give every person who has merit, by following Him and doing good, a full reward for such behaviour without any decrease. If you turn away from having faith in what I have brought from my Lord, then I fear for you the punishment of a day whose horrors are intense, which is the Day of Judgement.

<p>Out of the instructions given in these verses of the Qur'an, the second one appears in the third verse in the words: وَأَنِ اسْتَغْفِرُ‌وا رَ‌بَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ (and that you seek forgiveness from your Lord). It means that, in these verses of firm and established meaning, Allah Ta` ala has also instructed His servants to ask for forgiveness and pardon from their Lord, and make their Taubah before Him. Forgiveness مَغفِرَہ (maghfirah) relates to past sins and Taubah (repentance) relates to the resolve of not going near these anymore. And, in reality, a correct and true Taubah is no more than being ashamed of past sins, praying to Allah that they be forgiven and resolving firmly that they would not be repeated in future. Therefore, some righteous elders have said that seeking forgiveness from Allah only verbally - without having made a firm resolution, and the necessary arrangements to implement it, in order to remain safe from future sins - is the Taubah (repentance) of liars (alkadhdhabin). (Qurtubi) Or, as it was said poetically:</p><p>مَعصیت راخندہ می آید بر استغفار ما</p><p>'Sin laughs at my style of seeking forgiveness'</p><p>or that such repentance is itself worth being repented.</p><p>After that, glad tidings of the finest fruits of success in Dunya and Akhirah have been given to those who repent and seek forgiveness by saying: يُمَتِّعْكُم مَّتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُّسَمًّى (He will, then, provide you with good things to enjoy for a given time). It means that those who genuinely seek forgiveness for their past sins and firmly resolve to abstain from these in future and do what it takes to implement their resolution, then, not only that their error will be forgiven, they would also be blessed with a good life. And it is obvious that ` life' here carries a general sense that includes life in the mortal world as well as the life in the Hereafter. It is about such people that the Qur'an has said elsewhere: لَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً (We shall certainly give them good and pure life - 16:97). According to the investigations of the majority of commentators, both the lives of Dunya and 'Akhirah are included in the sense of this verse as well. This has been further clarified in Surah Nuh. The ad-dress is to the seekers of forgiveness. It was said: يُرْ‌سِلِ السَّمَاءَ عَلَيْكُم مِّدْرَ‌ارً‌ا ﴿11﴾ وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارً‌ا ﴿12﴾. It means: (if you were to seek forgiveness from Allah genuinely), Allah Ta` ala shall send the sky showering over you (the rains of His mercy) and bless you with wealth and children and make for you gardens and bring for you rivers - 71:11). It is obvious that the mercy of rains and the blessings of wealth and children relate to the life of the present world.</p><p>That is why most of the commentators have taken the expression مَّتَاعًا حَسَنًا (good things to enjoy) to mean the worldly enjoyments. According to them the sense is that, ` Allah Ta` ala shall bless you with extended sustenance and easy modalities of comfort and protect you from calamities and punishments - as a result of the forgiveness you seek and the repentance you show. And since this worldly life must end some day, the enjoyment of its comforts cannot become eternal under the law of nature. Therefore, by adding the caveat: إِلَىٰ أَجَلٍ مُّسَمًّى (for a given time), it has been stressed that the ` good things to enjoy' in the present world will be available up to a particular time, that is, the time of death. On the final count, death will eliminate all these things.</p><p>But, soon after this ` death,' the life of the other world will begin, and there too, eternal comforts will be available to those who repent and seek forgiveness.</p><p>And Sahl ibn ` Abdullah (رح) said, ` The meaning of ` good things to enjoy' is that one's attention bypasses the created and re-mains fixed on the Creator.' Some other men of Allah have said, ` The reality of ` good things to enjoy' is that one remains content with what is available and worries not for what is not.' In other words, one should be satisfied with as much as is within easy reach in this world and should not eat his heart out for what he does not have.</p><p>Of the glad tidings given to those who repent and seek forgiveness, the second appears in the following words: وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ '' (and bestow His added grace on everyone of excellence). Here, the first فَضَل (fadl: excellexice) refers to one's good deed, while the second ` fadl' denotes Di-vine grace or bounty, that is, the Paradise. Put simply, the sense is that Allah Ta` a1a shall bless every doer of good deed with His grace, that is, Paradise.</p><p>A promise was made of Good Life, both in Dunya and Akhirah, in the first sentence, and of everlasting blessings of Paradise, in the second. After that, it was said: وَإِن تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ‌ (And if you turn away, then, I fear for you the punishment of a great day). That is: ` If you turn away from the good counsel given to you, fail to seek forgiveness for your past sins, and fail to remain safe against sins in the future, then, there is a strong likelihood that you will be seized by the punishment of a great day'. It refers to the day of Qiyamah for it would be a day of one thousand years and, also in terms of what ominous things would transpire in it, it will be the gravest.</p>

Out of the instructions given in these verses of the Qur'an, the second one appears in the third verse in the words: وَأَنِ اسْتَغْفِرُ‌وا رَ‌بَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ (and that you seek forgiveness from your Lord). It means that, in these verses of firm and established meaning, Allah Ta` ala has also instructed His servants to ask for forgiveness and pardon from their Lord, and make their Taubah before Him. Forgiveness مَغفِرَہ (maghfirah) relates to past sins and Taubah (repentance) relates to the resolve of not going near these anymore. And, in reality, a correct and true Taubah is no more than being ashamed of past sins, praying to Allah that they be forgiven and resolving firmly that they would not be repeated in future. Therefore, some righteous elders have said that seeking forgiveness from Allah only verbally - without having made a firm resolution, and the necessary arrangements to implement it, in order to remain safe from future sins - is the Taubah (repentance) of liars (alkadhdhabin). (Qurtubi) Or, as it was said poetically:مَعصیت راخندہ می آید بر استغفار ما'Sin laughs at my style of seeking forgiveness'or that such repentance is itself worth being repented.After that, glad tidings of the finest fruits of success in Dunya and Akhirah have been given to those who repent and seek forgiveness by saying: يُمَتِّعْكُم مَّتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُّسَمًّى (He will, then, provide you with good things to enjoy for a given time). It means that those who genuinely seek forgiveness for their past sins and firmly resolve to abstain from these in future and do what it takes to implement their resolution, then, not only that their error will be forgiven, they would also be blessed with a good life. And it is obvious that ` life' here carries a general sense that includes life in the mortal world as well as the life in the Hereafter. It is about such people that the Qur'an has said elsewhere: لَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً (We shall certainly give them good and pure life - 16:97). According to the investigations of the majority of commentators, both the lives of Dunya and 'Akhirah are included in the sense of this verse as well. This has been further clarified in Surah Nuh. The ad-dress is to the seekers of forgiveness. It was said: يُرْ‌سِلِ السَّمَاءَ عَلَيْكُم مِّدْرَ‌ارً‌ا ﴿11﴾ وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارً‌ا ﴿12﴾. It means: (if you were to seek forgiveness from Allah genuinely), Allah Ta` ala shall send the sky showering over you (the rains of His mercy) and bless you with wealth and children and make for you gardens and bring for you rivers - 71:11). It is obvious that the mercy of rains and the blessings of wealth and children relate to the life of the present world.That is why most of the commentators have taken the expression مَّتَاعًا حَسَنًا (good things to enjoy) to mean the worldly enjoyments. According to them the sense is that, ` Allah Ta` ala shall bless you with extended sustenance and easy modalities of comfort and protect you from calamities and punishments - as a result of the forgiveness you seek and the repentance you show. And since this worldly life must end some day, the enjoyment of its comforts cannot become eternal under the law of nature. Therefore, by adding the caveat: إِلَىٰ أَجَلٍ مُّسَمًّى (for a given time), it has been stressed that the ` good things to enjoy' in the present world will be available up to a particular time, that is, the time of death. On the final count, death will eliminate all these things.But, soon after this ` death,' the life of the other world will begin, and there too, eternal comforts will be available to those who repent and seek forgiveness.And Sahl ibn ` Abdullah (رح) said, ` The meaning of ` good things to enjoy' is that one's attention bypasses the created and re-mains fixed on the Creator.' Some other men of Allah have said, ` The reality of ` good things to enjoy' is that one remains content with what is available and worries not for what is not.' In other words, one should be satisfied with as much as is within easy reach in this world and should not eat his heart out for what he does not have.Of the glad tidings given to those who repent and seek forgiveness, the second appears in the following words: وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ '' (and bestow His added grace on everyone of excellence). Here, the first فَضَل (fadl: excellexice) refers to one's good deed, while the second ` fadl' denotes Di-vine grace or bounty, that is, the Paradise. Put simply, the sense is that Allah Ta` a1a shall bless every doer of good deed with His grace, that is, Paradise.A promise was made of Good Life, both in Dunya and Akhirah, in the first sentence, and of everlasting blessings of Paradise, in the second. After that, it was said: وَإِن تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ‌ (And if you turn away, then, I fear for you the punishment of a great day). That is: ` If you turn away from the good counsel given to you, fail to seek forgiveness for your past sins, and fail to remain safe against sins in the future, then, there is a strong likelihood that you will be seized by the punishment of a great day'. It refers to the day of Qiyamah for it would be a day of one thousand years and, also in terms of what ominous things would transpire in it, it will be the gravest.

To God have you to go back, and He has power over everything.

“To Allah only you have to return, and He is Able to do all things.”

to God shall you return; He is powerful over everything.'

Unto God you all must return: and He has the power to will anything."

Unto Allah is your return, and He is over everything Potent.

To Allah is your return, and He is Able to do all things."

“To God is your return, and He is Capable of all things.”

Unto Allah is your return, and He has power to do everything.

To Allah is your return, and He is able to do all things."

Unto Allah is your return, and He is Able to do all things.

To Allah will be your return, and He has power over all things.’

To Allah you shall all return. He has power over all things.

To Allah is your return, and He is over all things competent."

To God you will all return. God has power over all things."

To Allah is your return, and He has power over all things.

Il<u>a</u> All<u>a</u>hi marjiAAukum wahuwa AAal<u>a</u> kulli shayin qadeer<b>un</b>

to God you shall all return; and He has power over all things.

'To Allah is your return, and He hath power over all things.'"

11

إِلَى ٱللَّهِ مَرْجِعُكُمْ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

To Allah alone is your return, O people, on the Day of Judgement and He, may He be glorified, has power over everything. Nothing is outside His ability. It is not difficult for Him to give you life and take you to account after you die and are raised up.

To Allah alone is your return, O people, on the Day of Judgement and He, may He be glorified, has power over everything. Nothing is outside His ability. It is not difficult for Him to give you life and take you to account after you die and are raised up.

<p>In the fifth verse, the theme has been emphasized further. Let man do what he elects to. Let him live the way he fancies. But, ultimately, once dead, man has to return to Him and He is powerful over everything. It is not at all difficult for Him to have each particle man is made of reassembled after he is dead and becomes dust and see to it that there rises the man he was, all over again.</p>

In the fifth verse, the theme has been emphasized further. Let man do what he elects to. Let him live the way he fancies. But, ultimately, once dead, man has to return to Him and He is powerful over everything. It is not at all difficult for Him to have each particle man is made of reassembled after he is dead and becomes dust and see to it that there rises the man he was, all over again.

Look, how they double up their breasts in order to hide from Him. But when they cover themselves up with their garments, He knows what they hide and what they expose. Indeed, He knows the secrets of the hearts.

Pay heed! They fold up their breasts in order to conceal from Allah; pay heed! Even when they fully cover themselves up with their clothes, Allah knows all that what hide and all what they disclose; indeed He knows what is in the hearts.

Behold, they fold their breasts, to hide them from Him; behold, when they wrap themselves in their garments He knows what they secrete and what they publish; surely He knows all the thoughts within the breasts.

Oh, verily, they [who are bent on denying the truth of this divine writ] are enshrouding their hearts in order to hide from Him. Oh, verily, [even] when they cover themselves with their garments [in order not to see or hear], He knows all that they keep secret as well as all that they bring into the open - for, behold, He has full knowledge of what is in the hearts [of men].

Lo! they fold their breasts that they may hide from Him. Lo! when they cover themselves with their garments, He knoweth that which they conceal and that which they make known. Verily He is the Knower of the secrets of the breasts.

No doubt! They did fold up their breasts, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All-Knower of the (innermost secrets) of the breasts.

They wrap their chests to hide from Him. But even as they cover themselves with their clothes, He knows what they conceal and what they reveal. He knows what lies within the hearts.

Lo! They fold up their breasts that they may conceal themselves from Him. Surely when they cover themselves up with their garments Allah knows well what they cover and what they reveal. Indeed He even knows the secrets hidden in the breasts.

No doubt! They did fold up their breasts, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All-Knower of the (innermost secrets) of the breasts.

Lo! now they fold up their breasts that they may hide (their thoughts) from Him. At the very moment when they cover themselves with their clothing, Allah knoweth that which they keep hidden and that which they proclaim. Lo! He is Aware of what is in the breasts (of men).

Look! They fold up their breasts to hide [their secret feelings] from Him. Look! When they draw their cloaks over their heads, He knows whatever they keep secret and whatever they disclose. Indeed, He knows best whatever is in the breasts.

See, they cover their chests to conceal from Him. But when they wrap themselves in their clothes He knows what they hide and what they reveal. Indeed, He knows every thought within the chest.

Unquestionably, they the disbelievers turn away their breasts to hide themselves from Him. Unquestionably, [even] when they cover themselves in their clothing, Allah knows what they conceal and what they declare. Indeed, He is Knowing of that within the breasts.

(The unbelievers) cover their breasts to try to hide their disbelief from God. But He knows very well whatever they conceal or reveal even when they cover themselves with their garments. God certainly knows the inner-most (secrets) of the hearts.

Now surely they fold up their breasts that they may conceal (their enmity) from Him; now surely, when they use their garments as a covering, He knows what they conceal and what they make public; surely He knows what is in the breasts.

Al<u>a</u> innahum yathnoona <u>s</u>udoorahum liyastakhfoo minhu al<u>a</u> <u>h</u>eena yastaghshoona thiy<u>a</u>bahum yaAAlamu m<u>a</u> yusirroona wam<u>a</u> yuAAlinoona innahu AAaleemun bi<u>tha</u>ti a<b>l</b><u>ss</u>udoor<b>i</b>

See how they cover themselves up to hide [their thoughts] from Him. But when they cover themselves up with their garments, He knows what they hide and what they reveal. He knows their innermost thoughts.

Behold! they fold up their hearts, that they may lie hid from Him! Ah even when they cover themselves with their garments, He knoweth what they conceal, and what they reveal: for He knoweth well the (inmost secrets) of the hearts.

11

أَلَآ إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا۟ مِنْهُ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

These idolaters bend their backs and lower their heads in order to hide from Allah’s Messenger (peace be upon him). When they cover their heads with their clothing so that Allah’s Messenger (peace be upon him) does not see them, turning away from what he brought, Allah knows what they conceal and what they reveal. He knows the intentions that are in the heart. Nothing is hidden from Him.

These idolaters bend their backs and lower their heads in order to hide from Allah’s Messenger (peace be upon him). When they cover their heads with their clothing so that Allah’s Messenger (peace be upon him) does not see them, turning away from what he brought, Allah knows what they conceal and what they reveal. He knows the intentions that are in the heart. Nothing is hidden from Him.

<p>The sixth verse carries a refutation of what the hypocrites and the disbelievers do. They try to camouflage their hostility, and their antagonistic activism against the Holy Prophet ﷺ as deftly as they could. Their hearts blaze with malice and enmity but they maintain a cool front, find all sorts of covers to hide their true identity and intention and surmise that no one would find out who they were really and what they were doing actually. But, the truth of the matter is that Allah Ta` ala knows it all, that which they let come out in the open and that which they conceal behind all sorts of clothes, covers and curtains: إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ‌ because, ` He is All Aware of [ even ] what lies in the hearts.'</p>

The sixth verse carries a refutation of what the hypocrites and the disbelievers do. They try to camouflage their hostility, and their antagonistic activism against the Holy Prophet ﷺ as deftly as they could. Their hearts blaze with malice and enmity but they maintain a cool front, find all sorts of covers to hide their true identity and intention and surmise that no one would find out who they were really and what they were doing actually. But, the truth of the matter is that Allah Ta` ala knows it all, that which they let come out in the open and that which they conceal behind all sorts of clothes, covers and curtains: إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ‌ because, ` He is All Aware of [ even ] what lies in the hearts.'

<h2 class="title">Allah is Aware of All Things</h2><p>Ibn `Abbas said, "They used to dislike facing the sky with their private parts, particularly during sexual relations. Therefore, Allah revealed this verse." Al-Bukhari recorded by way of Ibn Jurayj, who reported from Muhammad bin `Abbad bin Ja`far who said, "Ibn `Abbas recited, (أَلَا إِنَّهُمْ تَثْنَونِي صُدُورُهُمْ) "Behold their breasts did fold up." So I said: `O Abu Al-`Abbas! What does -their breasts did fold up- mean' He said, `The man used to have sex with his woman, but he would be shy, or he used to have answering the call of nature (in an open space) but, he would be shy. Therefore, this verse, </p><div class="text_uthmani arabic">أَلا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ</div><p>(No doubt! They did fold up their breasts,) was revealed."' In another wording of this narration, Ibn `Abbas said, "There were people who used to be shy to remove their clothes while answering the call of nature in an open space and thus be naked exposed to the sky. They were also ashamed of having sexual relations with their women due to fear of being exposed towards the sky. Thus, this was revealed concerning them." Al-Bukhari reported that Ibn `Abbas said that </p><div class="text_uthmani arabic">يَسْتَغْشُونَ</div><p>(they cover themselves) means that they cover their heads. </p>

Allah is Aware of All ThingsIbn `Abbas said, "They used to dislike facing the sky with their private parts, particularly during sexual relations. Therefore, Allah revealed this verse." Al-Bukhari recorded by way of Ibn Jurayj, who reported from Muhammad bin `Abbad bin Ja`far who said, "Ibn `Abbas recited, (أَلَا إِنَّهُمْ تَثْنَونِي صُدُورُهُمْ) "Behold their breasts did fold up." So I said: `O Abu Al-`Abbas! What does -their breasts did fold up- mean' He said, `The man used to have sex with his woman, but he would be shy, or he used to have answering the call of nature (in an open space) but, he would be shy. Therefore, this verse, أَلا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ(No doubt! They did fold up their breasts,) was revealed."' In another wording of this narration, Ibn `Abbas said, "There were people who used to be shy to remove their clothes while answering the call of nature in an open space and thus be naked exposed to the sky. They were also ashamed of having sexual relations with their women due to fear of being exposed towards the sky. Thus, this was revealed concerning them." Al-Bukhari reported that Ibn `Abbas said that يَسْتَغْشُونَ(they cover themselves) means that they cover their heads.

There is not a creature that moves on the earth whose nourishment is not provided by God, whose place of sojourning and depositing is not known to Him. All things conform to a manifest law.

And there is none that walks upon the earth whose sustenance does not depend on the mercy of Allah – He knows where it shall stay and where it shall be deposited; everything is in a clearly explaining Book.

No creature is there crawling on the earth, but its provision rests on God; He knows its lodging-place and its repository. All is in a Manifest Book.

And there is no living creature on earth but depends for its sustenance on God; and He knows its time-limit [on earth] and its resting-place [after death]: all [this] is laid down in [His] clear decree.

And there is not a moving creature on the earth but upon Allah is the sustenance thereof, and He knoweth its habitation and its resting-place: everything is in a Book luminous.

And no (moving) living creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterous, grave, etc.). all is in a Clear Book (Al-Lauh Al-Mahfuz - the Book of Decrees with Allah).

There is no moving creature on earth but its sustenance depends on God. And He knows where it lives and where it rests. Everything is in a Clear Book.

There is not a single moving creature on the earth but Allah is responsible for providing its sustenance. He knows where it dwells and where it will permanently rest. All this is recorded in a clear Book.

And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.

And there is not a beast in the earth but the sustenance thereof dependeth on Allah. He knoweth its habitation and its repository. All is in a clear Record.

There is no animal on the earth, but that its sustenance lies with Allah, and He knows its [enduring] abode and its temporary place of lodging. Everything is in a manifest Book.

There is not a crawling (creature) on the earth whose provision is not by Allah. He knows its resting place and its repository. All is in a Clear Book.

And there is no creature on earth but that upon Allah is its provision, and He knows its place of dwelling and place of storage. All is in a clear register.

There is no living creature on earth that does not receive sustenance from God. He knows its dwelling and resting place. Everything is recorded in the glorious Book.

And there is no animal in the earth but on Allah is the sustenance of it, and He knows its resting place and its depository all (things) are in a manifest book.

Wam<u>a</u> min d<u>a</u>bbatin fee alar<u>d</u>i ill<u>a</u> AAal<u>a</u> All<u>a</u>hi rizquh<u>a</u> wayaAAlamu mustaqarrah<u>a</u> wamustawdaAAah<u>a</u> kullun fee kit<u>a</u>bin mubeen<b>in</b>

There is not a living creature on the earth but it is for God to provide its sustenance. He knows its dwelling and its [final] resting place. All this is recorded in a clear book.

There is no moving creature on earth but its sustenance dependeth on Allah: He knoweth the time and place of its definite abode and its temporary deposit: All is in a clear Record.

11

وَمَا مِن دَآبَّةٍ فِى ٱلْأَرْضِ إِلَّا عَلَى ٱللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَٰبٍ مُّبِينٍ

There is no creature that walks on the surface of the earth, whatever it may be, except that Allah has undertaken, through His grace, to provide for it. He, may He be glorified, knows where it lives on earth and He knows where it will die. The provision, place of living and place of death for everything – including creatures – are in a clear book, which is the Preserved Tablet.

There is no creature that walks on the surface of the earth, whatever it may be, except that Allah has undertaken, through His grace, to provide for it. He, may He be glorified, knows where it lives on earth and He knows where it will die. The provision, place of living and place of death for everything – including creatures – are in a clear book, which is the Preserved Tablet.

<p>Commentary</p><p>Mentioned in the previous verse was the all-encompassing knowledge of Allah Ta` ala from whom nothing is hidden, nothing from the tiniest particle of the universe down to the secrets of the hearts. It is in consonance with it that the first verse (6) mentions a great favor be-stowed on human beings - that Allah Ta` ala has Himself taken the responsibility of providing their sustenance. Then, this is not restricted to human beings alone. It extends to every living form that walks over the earth. Its sustenance reaches it where it lives or goes to. That being the state of affairs, the intentions and efforts of disbelievers and hypocrites to hide things from Allah Ta` ala are nothing but ignorance and senselessness. Then, taken in a general sense, it would include all beasts, birds, insects and all animals of the land and the sea. To intensify this generality, the word: مِن (min) has been added and the text reads: وَمَا مِن دَابَّةٍ (and there is no creature). Dabbah is any creature that moves on earth. Birds are also included there because their nests are also located somewhere on the land. That creatures living in water have also a connection with the surface of the earth is no secret. Allah Ta` ala has taken the responsibility of providing sustenance for all these life forms and has put it in words which give the impression of a duty imposed on someone. It was said: عَلَى اللَّـهِ رِ‌زْقُهَا (its sustenance is on Allah). It is obvious that there is no power that could put a liability on Allah Ta` ala. What really happened is that Allah Ta` ala himself has made this promise out of his grace and mercy. But, this promise comes from One who is True and Merciful. There is no probability of things happening otherwise, counter to the promise. This is a matter of certitude. It is to express this element of certitude that the word: علی (` ala: on) has been introduced at this place - a word used to describe duties, although, Allah Ta` ala takes no orders from anyone, nor is He responsible for something as obligated or necessary.</p><p>Lexically, رِزِق rizq (sustenance, provision or livelihood) means something from which a creature procures its food and through which the body grows and the soul survives.</p><p>According to the lexical meaning of the word رِزِق 'rizq', it is not necessary that whoever has it should also be its owner - because, رِزِق rizq is given to all animals, but they are not its owners. They are not cut out for ownership. Similarly, infants are not the owners of their رِزِق rizq, but it is given to them.</p><p>In terms of this general sense of رِزِق rizq, ` Ulama' have said that رِزِق rizq could be halal (lawful) and it could also be Haram (unlawful), because for a person who eats up what belongs to the other person, that property, no doubt, becomes his food, but so it becomes only unlawfully. Had this person not used unfair means blinded by his greed, he would have received the halal حلال (lawful) رِزِق rizq reserved and appointed for him.</p><p>Removal of a doubt against the Divine Responsibility of Rizq رِزِق</p><p>A question arises at this stage. When Allah Ta` ala has taken the responsibility of providing food for every creature, why is it that there are many animals and human beings who die of hunger and thirst for the reason that they do not get food or water? The ` Ulama' have given several answers.</p><p>One possible answer is that the responsibility of rizq is there until comes the appointed time, that is, until comes the end of the years of life. When these years are over, one has to die, pass away from this world, the common causes of which are diseases, or accidents like burning, drowning, injury and wounds. Similarly, there could also be the reason that the رِزِق rizq for the incumbent was stopped and which caused death.</p><p>Imam al-Qurtubi, under his comments on this verse, has mentioned an event related to Abu Musa, Abu Malik and some others from their tribe of Banu al-Ash'ar. When these people reached the blessed city of Madinah after their Hijrah, the wherewithal of their journey was all used up. They sent one of their men to the Holy Prophet ﷺ in the hope that he would make some arrangement for their meals. When this person reached his door, he heard the Holy Prophet ﷺ reciting the verse: وَمَا مِن دَابَّةٍ فِي الْأَرْ‌ضِ إِلَّا عَلَى اللَّـهِ رِ‌زْقُهَا (And there is no creature on earth whose sustenance is not on Allah - 6). Hearing this verse, the person, thought that Allah has Himself taken the responsibility of providing رِزِق rizq for all life forms, human or non-human, then, we Ash'arites too would not be any worse than the animals in the sight of Allah. He shall, most certainly, give us our رِزِق rizq. With this thought in his mind, he turned from the door and left. He simply said nothing to the Holy Prophet ﷺ about why he was there. After having returned to his tribe, he said, ` Rejoice, my friends. The help of Allah is coming for you.' His Ash'ari companions took his words in a different sense. They thought that their emissary sent to the Holy Prophet ﷺ was talking about the success of his visit and that the Holy Prophet ﷺ had promised to make arrangements for what they needed. Naturally, they found the news good and felt satisfied. Hardly had they sat down when they saw two men bringing a trencher, a large wooden tray, full of meat and bread. The carriers gave all this food to the Ash'arites who ate it to their fill. When food was still left, they thought it would be nice to send the rest of the food to the Holy Prophet ﷺ that he could use it as he deemed fit. They had two of their men carry this food to the Holy Prophet ﷺ .</p><p>Later they all presented themselves before the Holy Prophet ﷺ and told him, ` Ya Rasulallah, the food you sent was very nice and very delicious.' He said, ` As for me, I never sent any food.'</p><p>Then, they told him the whole story that they had sent one of their men to him, the reply that he gave led them to believe that the food was sent by him. Hearing this, the Holy Prophet ﷺ said, ` not by me, this was sent by the Most Sacred Being who has taken the responsibility of providing رِزِق rizq to every living creature.'</p><p>According to some Hadith reports, when Sayyidna Musa (علیہ السلام) reached the Mount of Tur in search of fire, what he found there was not fire but Divine light. He was made a prophet and asked to go to Egypt so that the Pharaoh and his people could be brought on the right path. At that hour, it occurred to him that he had left his wife in a wilderness all alone - who would take care of her? To remove this scruple from his heart, Allah Ta` ala asked Sayyidna Musa (علیہ السلام) to strike his rod at the rock in front of him. When he did what he was asked to do, the rock split and out came yet another rock. He was asked to strike his rod at that too. He did that, the rock split and out came the third rock from it. He was asked to strike his rod at that too. It split and coming out from it he saw a creature holding a green leaf in his mouth.</p><p>No doubt, Sayyidna Musa (علیہ السلام) believed in the perfect power of Allah Ta` ala even before, but what one sees with one's eyes has an effect of its own. So, when Sayyidna Musa (علیہ السلام) saw this, he took off for Egypt right from that spot. He did not even stop to tell his wife that he had been commanded to leave for Egypt and that he was going there.</p><p>Rizq رِزِق for All: The Divine System is Unique</p><p>After having made the promise in this verse that Allah Ta` ala has taken the responsibility of providing the rizq of every living creature, things have not been left at that. Instead, to put human beings further at ease, it was said: وَيَعْلَمُ مُسْتَقَرَّ‌هَا وَمُسْتَوْدَعَهَا (and He knows its permanent and its temporary place - 6). Different explanations of the words: مُستقر (mustaqarr) and مُستودع (mustawda' ) have been reported but, lexically, what Tafsir al-Kashshaf carries is the closest. It says that mustaqarr is the place someone makes a permanent residence, or home; and mustawda' is a place where one stays temporarily to take care of some-thing (as it appears in the translation of the text).</p><p>The sense being driven home is that the responsibility of Allah Ta` ala should not be taken on the analogy of responsibilities as assumed by peoples and governments of the world of our experience. Here in this world, let us assume that there is a person or institution that would take the responsibility of delivering your رِزِق 'rizq' to you. In that case, if you were going somewhere, you would inform that individual or institution that you were leaving your permanent place to go somewhere else. Then, you will have to give a firm itinerary that you will be living in such and such city or village, from such and such date to such and such date, and that you wanted your provider to deliver your rizq there! But, when things are ` on Allah' and under His responsibility, you do not have to take even this much of trouble because He knows when you move and He knows when you do not and He knows what you are doing in this or that state. He knows where you live permanently and He knows where you live temporarily. He needs no application, or advice or address to take care of your رِزِق rizq. It is just delivered wherever you are.</p><p>In view of the all-encompassing knowledge and perfect power of Allah Ta` ala, only His will would have been sufficient to make everything come out right - without the need to maintain a log book or master file of work done. But, the only analogy weak man has is the analogy of the system he is used to, therefore, he could have apprehensions of possible errors and omissions. So, for his peace of mind, it was said: كُلٌّ فِي كِتَابٍ مُّبِين (Everything is in a clear book). This ` clear book' means the Preserved Tablet (al-lawh al-mahfuz) which has a universal coverage with full details of the sustenance, age, deed and things like that and which are entrusted with concerned angels as and when needed.</p><p>As narrated by Sayyidna ` Abdullah ibn ` Umar ؓ and reported in the Sahih of Muslim, the Holy Prophet ﷺ said, ` Allah Ta` ala had written the destinies of all His creation fifty thousand years even before the creation of the heavens and the earth.'</p><p>A lengthy Hadith narrated by Sayyidna ` Abdullah ibn Masud ؓ appearing in al-Bukhari and Muslim, reports the saying of the Holy Prophet ﷺ which is summarized as follows: ` Man goes through different stages before his birth. When the parts of his body are formed completely, Allah Ta` ala commands an angel who writes down four things about him. One: Deeds he will do. Two: Years of life. Even recorded there is the month, day, minute and breath count. Three: Death: Where would he die and where would he be buried? Four: Rizq: How much is his sustenance and how and where does it have to reach him?' (And that it stands written in the Preserved Tablet (al-lawh al-mahfuz) even before the creation of the heavens and the earth is not contrary to this).</p>

CommentaryMentioned in the previous verse was the all-encompassing knowledge of Allah Ta` ala from whom nothing is hidden, nothing from the tiniest particle of the universe down to the secrets of the hearts. It is in consonance with it that the first verse (6) mentions a great favor be-stowed on human beings - that Allah Ta` ala has Himself taken the responsibility of providing their sustenance. Then, this is not restricted to human beings alone. It extends to every living form that walks over the earth. Its sustenance reaches it where it lives or goes to. That being the state of affairs, the intentions and efforts of disbelievers and hypocrites to hide things from Allah Ta` ala are nothing but ignorance and senselessness. Then, taken in a general sense, it would include all beasts, birds, insects and all animals of the land and the sea. To intensify this generality, the word: مِن (min) has been added and the text reads: وَمَا مِن دَابَّةٍ (and there is no creature). Dabbah is any creature that moves on earth. Birds are also included there because their nests are also located somewhere on the land. That creatures living in water have also a connection with the surface of the earth is no secret. Allah Ta` ala has taken the responsibility of providing sustenance for all these life forms and has put it in words which give the impression of a duty imposed on someone. It was said: عَلَى اللَّـهِ رِ‌زْقُهَا (its sustenance is on Allah). It is obvious that there is no power that could put a liability on Allah Ta` ala. What really happened is that Allah Ta` ala himself has made this promise out of his grace and mercy. But, this promise comes from One who is True and Merciful. There is no probability of things happening otherwise, counter to the promise. This is a matter of certitude. It is to express this element of certitude that the word: علی (` ala: on) has been introduced at this place - a word used to describe duties, although, Allah Ta` ala takes no orders from anyone, nor is He responsible for something as obligated or necessary.Lexically, رِزِق rizq (sustenance, provision or livelihood) means something from which a creature procures its food and through which the body grows and the soul survives.According to the lexical meaning of the word رِزِق 'rizq', it is not necessary that whoever has it should also be its owner - because, رِزِق rizq is given to all animals, but they are not its owners. They are not cut out for ownership. Similarly, infants are not the owners of their رِزِق rizq, but it is given to them.In terms of this general sense of رِزِق rizq, ` Ulama' have said that رِزِق rizq could be halal (lawful) and it could also be Haram (unlawful), because for a person who eats up what belongs to the other person, that property, no doubt, becomes his food, but so it becomes only unlawfully. Had this person not used unfair means blinded by his greed, he would have received the halal حلال (lawful) رِزِق rizq reserved and appointed for him.Removal of a doubt against the Divine Responsibility of Rizq رِزِقA question arises at this stage. When Allah Ta` ala has taken the responsibility of providing food for every creature, why is it that there are many animals and human beings who die of hunger and thirst for the reason that they do not get food or water? The ` Ulama' have given several answers.One possible answer is that the responsibility of rizq is there until comes the appointed time, that is, until comes the end of the years of life. When these years are over, one has to die, pass away from this world, the common causes of which are diseases, or accidents like burning, drowning, injury and wounds. Similarly, there could also be the reason that the رِزِق rizq for the incumbent was stopped and which caused death.Imam al-Qurtubi, under his comments on this verse, has mentioned an event related to Abu Musa, Abu Malik and some others from their tribe of Banu al-Ash'ar. When these people reached the blessed city of Madinah after their Hijrah, the wherewithal of their journey was all used up. They sent one of their men to the Holy Prophet ﷺ in the hope that he would make some arrangement for their meals. When this person reached his door, he heard the Holy Prophet ﷺ reciting the verse: وَمَا مِن دَابَّةٍ فِي الْأَرْ‌ضِ إِلَّا عَلَى اللَّـهِ رِ‌زْقُهَا (And there is no creature on earth whose sustenance is not on Allah - 6). Hearing this verse, the person, thought that Allah has Himself taken the responsibility of providing رِزِق rizq for all life forms, human or non-human, then, we Ash'arites too would not be any worse than the animals in the sight of Allah. He shall, most certainly, give us our رِزِق rizq. With this thought in his mind, he turned from the door and left. He simply said nothing to the Holy Prophet ﷺ about why he was there. After having returned to his tribe, he said, ` Rejoice, my friends. The help of Allah is coming for you.' His Ash'ari companions took his words in a different sense. They thought that their emissary sent to the Holy Prophet ﷺ was talking about the success of his visit and that the Holy Prophet ﷺ had promised to make arrangements for what they needed. Naturally, they found the news good and felt satisfied. Hardly had they sat down when they saw two men bringing a trencher, a large wooden tray, full of meat and bread. The carriers gave all this food to the Ash'arites who ate it to their fill. When food was still left, they thought it would be nice to send the rest of the food to the Holy Prophet ﷺ that he could use it as he deemed fit. They had two of their men carry this food to the Holy Prophet ﷺ .Later they all presented themselves before the Holy Prophet ﷺ and told him, ` Ya Rasulallah, the food you sent was very nice and very delicious.' He said, ` As for me, I never sent any food.'Then, they told him the whole story that they had sent one of their men to him, the reply that he gave led them to believe that the food was sent by him. Hearing this, the Holy Prophet ﷺ said, ` not by me, this was sent by the Most Sacred Being who has taken the responsibility of providing رِزِق rizq to every living creature.'According to some Hadith reports, when Sayyidna Musa (علیہ السلام) reached the Mount of Tur in search of fire, what he found there was not fire but Divine light. He was made a prophet and asked to go to Egypt so that the Pharaoh and his people could be brought on the right path. At that hour, it occurred to him that he had left his wife in a wilderness all alone - who would take care of her? To remove this scruple from his heart, Allah Ta` ala asked Sayyidna Musa (علیہ السلام) to strike his rod at the rock in front of him. When he did what he was asked to do, the rock split and out came yet another rock. He was asked to strike his rod at that too. He did that, the rock split and out came the third rock from it. He was asked to strike his rod at that too. It split and coming out from it he saw a creature holding a green leaf in his mouth.No doubt, Sayyidna Musa (علیہ السلام) believed in the perfect power of Allah Ta` ala even before, but what one sees with one's eyes has an effect of its own. So, when Sayyidna Musa (علیہ السلام) saw this, he took off for Egypt right from that spot. He did not even stop to tell his wife that he had been commanded to leave for Egypt and that he was going there.Rizq رِزِق for All: The Divine System is UniqueAfter having made the promise in this verse that Allah Ta` ala has taken the responsibility of providing the rizq of every living creature, things have not been left at that. Instead, to put human beings further at ease, it was said: وَيَعْلَمُ مُسْتَقَرَّ‌هَا وَمُسْتَوْدَعَهَا (and He knows its permanent and its temporary place - 6). Different explanations of the words: مُستقر (mustaqarr) and مُستودع (mustawda' ) have been reported but, lexically, what Tafsir al-Kashshaf carries is the closest. It says that mustaqarr is the place someone makes a permanent residence, or home; and mustawda' is a place where one stays temporarily to take care of some-thing (as it appears in the translation of the text).The sense being driven home is that the responsibility of Allah Ta` ala should not be taken on the analogy of responsibilities as assumed by peoples and governments of the world of our experience. Here in this world, let us assume that there is a person or institution that would take the responsibility of delivering your رِزِق 'rizq' to you. In that case, if you were going somewhere, you would inform that individual or institution that you were leaving your permanent place to go somewhere else. Then, you will have to give a firm itinerary that you will be living in such and such city or village, from such and such date to such and such date, and that you wanted your provider to deliver your rizq there! But, when things are ` on Allah' and under His responsibility, you do not have to take even this much of trouble because He knows when you move and He knows when you do not and He knows what you are doing in this or that state. He knows where you live permanently and He knows where you live temporarily. He needs no application, or advice or address to take care of your رِزِق rizq. It is just delivered wherever you are.In view of the all-encompassing knowledge and perfect power of Allah Ta` ala, only His will would have been sufficient to make everything come out right - without the need to maintain a log book or master file of work done. But, the only analogy weak man has is the analogy of the system he is used to, therefore, he could have apprehensions of possible errors and omissions. So, for his peace of mind, it was said: كُلٌّ فِي كِتَابٍ مُّبِين (Everything is in a clear book). This ` clear book' means the Preserved Tablet (al-lawh al-mahfuz) which has a universal coverage with full details of the sustenance, age, deed and things like that and which are entrusted with concerned angels as and when needed.As narrated by Sayyidna ` Abdullah ibn ` Umar ؓ and reported in the Sahih of Muslim, the Holy Prophet ﷺ said, ` Allah Ta` ala had written the destinies of all His creation fifty thousand years even before the creation of the heavens and the earth.'A lengthy Hadith narrated by Sayyidna ` Abdullah ibn Masud ؓ appearing in al-Bukhari and Muslim, reports the saying of the Holy Prophet ﷺ which is summarized as follows: ` Man goes through different stages before his birth. When the parts of his body are formed completely, Allah Ta` ala commands an angel who writes down four things about him. One: Deeds he will do. Two: Years of life. Even recorded there is the month, day, minute and breath count. Three: Death: Where would he die and where would he be buried? Four: Rizq: How much is his sustenance and how and where does it have to reach him?' (And that it stands written in the Preserved Tablet (al-lawh al-mahfuz) even before the creation of the heavens and the earth is not contrary to this).

<h2 class="title">Allah is Responsible for the Provisions of All Creatures</h2><p>Allah, the Exalted, informs that He is responsible for the provisions of all the creatures that dwell in the earth, whether they are small, large, sea-dwelling or land-dwelling. He knows their place of dwelling and their place of deposit. This means that He knows where their journeying will end in the earth and where they will seek shelter when they wish to nest. This place of nesting is also considered their place of deposit. `Ali bin Abi Talhah and others reported from Ibn `Abbas that he said concerning the statement, </p><div class="text_uthmani arabic">رِزْقُهَا وَيَعْلَمُ</div><p>(And He knows its dwelling place) that it means where it resides. In reference to the statement, </p><div class="text_uthmani arabic">مُسْتَقَرَّهَا</div><p>(and its deposit.) he (Ibn `Abbas) said it means where it will die. Allah informs us that all of this is written in a Book with Allah that explains it in detail. This is similar to Allah's statement, </p><div class="text_uthmani arabic">وَمَا مِن دَآبَّةٍ فِى الاٌّرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَـلُكُمْ مَّا فَرَّطْنَا فِى الكِتَـبِ مِن شَىْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ </div><p>(There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered.) 6:38, and </p><div class="text_uthmani arabic">وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ </div><p>(And with Him are the keys of the Ghayb (all that is hidden and unseen), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) 6:59 </p>

Allah is Responsible for the Provisions of All CreaturesAllah, the Exalted, informs that He is responsible for the provisions of all the creatures that dwell in the earth, whether they are small, large, sea-dwelling or land-dwelling. He knows their place of dwelling and their place of deposit. This means that He knows where their journeying will end in the earth and where they will seek shelter when they wish to nest. This place of nesting is also considered their place of deposit. `Ali bin Abi Talhah and others reported from Ibn `Abbas that he said concerning the statement, رِزْقُهَا وَيَعْلَمُ(And He knows its dwelling place) that it means where it resides. In reference to the statement, مُسْتَقَرَّهَا(and its deposit.) he (Ibn `Abbas) said it means where it will die. Allah informs us that all of this is written in a Book with Allah that explains it in detail. This is similar to Allah's statement, وَمَا مِن دَآبَّةٍ فِى الاٌّرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَـلُكُمْ مَّا فَرَّطْنَا فِى الكِتَـبِ مِن شَىْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered.) 6:38, and وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ (And with Him are the keys of the Ghayb (all that is hidden and unseen), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) 6:59

It is He who created the heavens and the earth In six spans, and has control over the waters (of life) so that he may bring out the best that everyone of you could do. Yet if you said to them: "You shall certainly be raised from the dead," the unbelievers will say: "This will be nothing but sorcery."

And it is He Who created the heavens and the earth in six days – and His Throne was upon the water – so that He might test you, as to who among you have the best deeds*; and if you (O dear Prophet Mohammed – peace and blessings be upon him) say, “Indeed you will be raised again after death”, the disbelievers will surely say, “This is nothing but clear magic.” (* The creation of all things is in order to test mankind.)

And it is He who created the heavens and the earth in six days, and His Throne was upon the waters -- that He might try you, which one of you is fairer in works. And if thou sayest, 'you shall surely be raised up after death,' the unbelievers will say, 'This is naught but a manifest sorcery.'

And He it is who has created the heavens and the earth in six aeons; and [ever since He has willed to create life,] the throne of His almightiness has rested upon water. [God reminds you of your dependence on Him] in order to test you [and thus to make manifest] which of you is best in conduct. For thus it is: if thou sayest [unto men], "Behold, you shall be raised again after death!" - they who are bent on denying the truth are sure to answer, "This is clearly nothing but an enchanting delusion"

And He it is who hath created the heavens and the earth in six days -and His throne was upon the water--that he might prove you, as to which of you is excellent in work. And if thou sayest: ye shall verily be raised after death, surely those who disbelieve will say: naught is this but sorcery manifest.

And He it is Who has created the heavens and the earth in six Days and His Throne was on the water, that He might try you, which of you is the best in deeds. But if you were to say to them: "You shall indeed be raised up after death," those who disbelieve would be sure to say, "This is nothing but obvious magic."

It is He who created the heavens and the earth in six days—and His Throne was upon the waters—in order to test you—which of you is best in conduct. And if you were to say, “You will be resurrected after death,” those who disbelieve would say, “This is nothing but plain witchcraft.”

And He it is Who created the heavens and the earth in six days - and [before that] His Throne was upon the water that He may test you, who of you is better in conduct If you were to say (O Muhammad): 'All of you will surely be raised after death', then those who disbelieve will certainly say: 'This is nothing but plain sorcery.

And He it is Who has created the heavens and the earth in six Days and His Throne was over the water, that He might try you, which of you is the best in deeds. But if you were to say to them: "You shall indeed be raised up after death," those who disbelieve would be sure to say, "This is nothing but obvious magic."

And He it is Who created the heavens and the earth in six Days - and His Throne was upon the water - that He might try you, which of you is best in conduct. Yet if thou (O Muhammad) sayest: Lo! ye will be raised again after death! those who disbelieve will surely say: This is naught but mere magic.

It is He who created the heavens and the earth in six days—and His Throne was [then] upon the waters—that He may test you [to see] which of you is best in conduct. Yet if you say, ‘You will indeed be raised up after death,’ the faithless will surely say, ‘This is nothing but plain magic.’

It is He who created the heavens and the earth in six days and His Throne was upon the waters that He might try you, (and see) which of you excel in works. If you say: 'After death you shall be raised up' the unbelievers will say: 'This is nothing but clear sorcery'

And it is He who created the heavens and the earth in six days - and His Throne had been upon water - that He might test you as to which of you is best in deed. But if you say, "Indeed, you are resurrected after death," those who disbelieve will surely say, "This is not but obvious magic."

God created the heavens and the earth in six days. His Throne existed on water so that He could test you and find out those among you who do good deeds. (Muhammad), if you were to tell them that after death they would be brought back to life again, the unbelievers would say, "This is nothing but obvious magic."

And He it is Who created the heavens and the earth in six periods-- and His dominion (extends) on the water-- that He might manifest to you, which of you is best in action, and if you say, surely you shall be raised up after death, those who disbelieve would certainly say: This is nothing but clear magic.

Wahuwa alla<u>th</u>ee khalaqa a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>a fee sittati ayy<u>a</u>min wak<u>a</u>na AAarshuhu AAal<u>a</u> alm<u>a</u>i liyabluwakum ayyukum a<u>h</u>sanu AAamalan walain qulta innakum mabAAoothoona min baAAdi almawti layaqoolanna alla<u>th</u>eena kafaroo in h<u>atha</u> ill<u>a</u> si<u>h</u>run mubeen<b>un</b>

Enthroned above the waters, it was He who created the heavens and the earth in six Days [periods], in order to test which of you is best in conduct. If you say, "You will [all] be raised up after death," those who deny the truth will say, "This is just sheer sorcery!"

He it is Who created the heavens and the earth in six Days - and His Throne was over the waters - that He might try you, which of you is best in conduct. But if thou wert to say to them, "Ye shall indeed be raised up after death", the Unbelievers would be sure to say, "This is nothing but obvious sorcery!"

11

وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَلَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِنۢ بَعْدِ ٱلْمَوْتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ

He, may He be glorified, is the One Who created the heavens and the earth in their magnificent form, and He created whatever is in them in a period of six days. Before He created them, His Throne was on water. He created all of this in order to test which of you, O people, is best in doing actions that please Allah and which of you does actions that anger Him. He will repay each group according to what they deserve. If you, O Messenger, say, ‘You, O people, will be resurrected after you die to be taken to account’, then those who disbelieve in Allah and reject the resurrection will say, ‘This Qur’ān that you recite is nothing but sheer magic and it is clearly false’.

He, may He be glorified, is the One Who created the heavens and the earth in their magnificent form, and He created whatever is in them in a period of six days. Before He created them, His Throne was on water. He created all of this in order to test which of you, O people, is best in doing actions that please Allah and which of you does actions that anger Him. He will repay each group according to what they deserve. If you, O Messenger, say, ‘You, O people, will be resurrected after you die to be taken to account’, then those who disbelieve in Allah and reject the resurrection will say, ‘This Qur’ān that you recite is nothing but sheer magic and it is clearly false’.

<p>Another manifestation of the all-encompassing knowledge and perfect power of Allah Ta` ala has been mentioned in the second verse (7) - ` And He is the One who created the heavens and the earth in six days and (before creating these) His throne was on water.'</p><p>This tells us that water was created before the creation of the heavens and the earth. As for the elaboration of the creation of the heavens and the earth in six days, it has appeared in Surah Ha Mim as-Sajdah (also called Surah Fussilat). There it has been said that the earth was created in two days, mountains, river streams, trees and means for the sustenance and survival of living creatures in two days, then, the seven heavens in two days - 41:9-12).</p><p>According to Tafsir Mazhari, heavens mean everything high and above and the earth means down and below. Day is the measure of time which, after the creation of the heavens and the earth, is from sunrise to sunset - although, at the time of the creation of the heavens and the earth, neither did the sun exist nor its rising and setting.</p><p>It was also within the perfect power of Allah Ta` ala to create all these things in the flash of a moment but, in His infinite wisdom, He has made the system of this world gradual which is suitable for human temperament.</p><p>The purpose of the creation of the heavens and the earth has been identified at the end of the verse by saying: لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (So that He might test you as to who among you is better in deed).</p><p>This tells us that the creation of the heavens and the earth was not the main purpose. The fact is that these were created for human beings who act right, do better and, along with it, also make the best use of what has been placed therein to run their lives. Finally, it is expected of them that they would ponder over these and would not miss to recognize their Master and Lord (the Malik, the Rabb).</p><p>The outcome is that human beings are the real purpose of the creation of the heavens and the earth. However, human beings are not all alike. Among them there are those who believe and have faith. Then, even among the later, there is someone, a man or a woman, who is the best in deeds. And it goes without saying that, among the progeny of Sayyidna Adam (علیہ السلام) the best in deeds is our Rasul, on him the blessing of Allah, and peace. Therefore, it is correct to say that the real purpose of creating the entire universe is to bless it with the generous presence of the Holy Prophet ﷺ (serving as a model right through the Last Day). (Mazhari)</p><p>There is something we should also take note of. Allah Ta` ala said: أَحْسَنُ عَمَلًا (who among you is better in deed). He has said nothing about the number of deeds. From here we learn that Allah Ta'ala favors the quality of deed more than He does the abundance or profusion or fre-quency of good deeds such as, Salah, Sawm, Tilawah of Qur'an and Dhikr of Allah. This beauty or excellence of deeds has been expressed through the word: اِحسَان (ihsan) in Hadith. Essentially, it means the doing of a deed for the good pleasure of Allah alone with no worldly motive attached to it. Then, it is also necessary to do it in a way that is liked in the sight of Allah. This way has been demonstrated by the Holy Prophet ﷺ through his conduct and he has made it necessary for his community to follow his Sunnah. In a nutshell, we can say that a little done with total sincerity and according to Sunnah is better than a lot more done with none, or less of the two.</p>

Another manifestation of the all-encompassing knowledge and perfect power of Allah Ta` ala has been mentioned in the second verse (7) - ` And He is the One who created the heavens and the earth in six days and (before creating these) His throne was on water.'This tells us that water was created before the creation of the heavens and the earth. As for the elaboration of the creation of the heavens and the earth in six days, it has appeared in Surah Ha Mim as-Sajdah (also called Surah Fussilat). There it has been said that the earth was created in two days, mountains, river streams, trees and means for the sustenance and survival of living creatures in two days, then, the seven heavens in two days - 41:9-12).According to Tafsir Mazhari, heavens mean everything high and above and the earth means down and below. Day is the measure of time which, after the creation of the heavens and the earth, is from sunrise to sunset - although, at the time of the creation of the heavens and the earth, neither did the sun exist nor its rising and setting.It was also within the perfect power of Allah Ta` ala to create all these things in the flash of a moment but, in His infinite wisdom, He has made the system of this world gradual which is suitable for human temperament.The purpose of the creation of the heavens and the earth has been identified at the end of the verse by saying: لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (So that He might test you as to who among you is better in deed).This tells us that the creation of the heavens and the earth was not the main purpose. The fact is that these were created for human beings who act right, do better and, along with it, also make the best use of what has been placed therein to run their lives. Finally, it is expected of them that they would ponder over these and would not miss to recognize their Master and Lord (the Malik, the Rabb).The outcome is that human beings are the real purpose of the creation of the heavens and the earth. However, human beings are not all alike. Among them there are those who believe and have faith. Then, even among the later, there is someone, a man or a woman, who is the best in deeds. And it goes without saying that, among the progeny of Sayyidna Adam (علیہ السلام) the best in deeds is our Rasul, on him the blessing of Allah, and peace. Therefore, it is correct to say that the real purpose of creating the entire universe is to bless it with the generous presence of the Holy Prophet ﷺ (serving as a model right through the Last Day). (Mazhari)There is something we should also take note of. Allah Ta` ala said: أَحْسَنُ عَمَلًا (who among you is better in deed). He has said nothing about the number of deeds. From here we learn that Allah Ta'ala favors the quality of deed more than He does the abundance or profusion or fre-quency of good deeds such as, Salah, Sawm, Tilawah of Qur'an and Dhikr of Allah. This beauty or excellence of deeds has been expressed through the word: اِحسَان (ihsan) in Hadith. Essentially, it means the doing of a deed for the good pleasure of Allah alone with no worldly motive attached to it. Then, it is also necessary to do it in a way that is liked in the sight of Allah. This way has been demonstrated by the Holy Prophet ﷺ through his conduct and he has made it necessary for his community to follow his Sunnah. In a nutshell, we can say that a little done with total sincerity and according to Sunnah is better than a lot more done with none, or less of the two.

<h2 class="title">Allah created the Heavens and the Earth in Six Days</h2><p>Allah, the Exalted, informs of His power over all things, and that He created the heavens and the earth in six days. He mentions that His Throne was over the water before that, just as Imam Ahmad recorded that `Imran bin Husayn said, "The Messenger of Allah said, </p><div class="text_uthmani arabic">«اقْبَلُوا الْبُشْرَى يَا بَنِي تَمِيم»</div><p>(Accept the glad tidings, O tribe of Tamim!) They said, `Verily you have brought us glad tidings and you have given us.' Then he said, </p><div class="text_uthmani arabic">«اقْبَلُوا الْبُشْرَى يَا أَهْلَ الْيَمَن»</div><p>(Accept the glad tidings, O people of Yemen!) They said, `We accept. Therefore, inform us about the beginning of this matter and how it was.' He said, </p><div class="text_uthmani arabic">«كَانَ اللهُ قَبْلَ كُلِّ شَيْءٍ، وَكَانَ عَرْشُهُ عَلَى الْمَاءِ، وَكَتَبَ فِي اللَّوْحِ الْمَحْفُوظِ ذِكْرَ كُلِّ شَيْء»</div><p>(Allah was before everything and His Throne was over the water. He then wrote in the Preserved Tablet mentioning everything.) Then a man came to me and said, "O `Imran, your she camel has escaped from her fetter." I then went out after her and I do not know what was said after I left." This Hadith has been recorded in the Two Sahihs of Al-Bukhari and Muslim with a variety of wordings. In Sahih Muslim, it is recorded that `Abdullah bin `Amr bin Al-`As said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّموَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء»</div><p>(Verily Allah measured the amount of sustenance of the creatures fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Under the explanation of this verse, Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah said, </p><div class="text_uthmani arabic">«قَالَ اللهُ عَزَّ وَجَلَّ: أَنْفِقْ أُنْفِقْ عَلَيْك»</div><p>(Allah, the Mighty and Sublime, said, `Spend and I will spend on you.') And he said, </p><div class="text_uthmani arabic">«يَدُ اللهِ مَلْأَى لَا يَغِيضُهَا نَفَقَةٌ، سَحَّاءُ اللَّيْلَ وَالنَّهَار»</div><p>(Allah's Hand is full, and it is not diminished by spending throughout the night and the day.) He also said, </p><div class="text_uthmani arabic">«أَفَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السَّموَاتِ وَالْأَرْضَ فَإِنَّهُ لَمْ يَغِضْ مَا فِي يَمِينِهِ، وَكَانَ عَرْشُهُ عَلَى الْمَاءِ، وَبِيَدِهِ الْمِيزَانُ يَخْفِضُ وَيَرْفَع»</div><p>(Have you seen what has been spent since the creation of the heavens and the earth Verily it does not diminish what is in His Right Hand (in the slightest) and His Throne was over the water. In His Hand is the Scale and he lowers and raises it.) Concerning Allah's statement, </p><div class="text_uthmani arabic">لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً</div><p>(that He might try you, which of you is the best in deeds.) This means that He created the heavens and the earth for the benefit of His servants, whom He created so that they may worship Him and not associate anything with Him as a partner. Allah did not create this creation (of the heavens and the earth) out of mere frivolity. This is similar to His statement, </p><div class="text_uthmani arabic">وَمَا خَلَقْنَا السَّمَآءَ وَالاٌّرْضَ وَمَا بَيْنَهُمَا بَـطِلاً ذَلِكَ ظَنُّ الَّذِينَ كَفَرُواْ فَوَيْلٌ لِّلَّذِينَ كَفَرُواْ مِنَ النَّارِ </div><p>(And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire!) 38: 27 Allah the Exalted, said, </p><div class="text_uthmani arabic">أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ - فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ </div><p>(Did you think that We created you in play (without any purpose), and that you would not be brought back to Us So Exalted is Allah, the True King: there is no God but He, the Lord of the Supreme Throne!) 23:115-116 Allah, the Exalted, said, </p><div class="text_uthmani arabic">وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ </div><p>(And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) 51:56 Concerning the statement of Allah, </p><div class="text_uthmani arabic">لِيَبْلُوَكُمْ</div><p>(that He might try you,) It means so that He (Allah) may test you. Concerning the statement, </p><div class="text_uthmani arabic">أَيُّكُمْ أَحْسَنُ عَمَلاً</div><p>(which of you is the best in deeds.) It is important to note here that Allah did not say, "Which of you has done the most deeds." Rather, He said, "Best in deeds." A deed cannot be considered a good deed until it is done sincerely for Allah, the Mighty and Sublime, and it must be in accordance with the legislation of the Messenger of Allah . Whenever a deed lacks one of these conditions, then it is null and void.</p><h2 class="title">The Polytheists hasten their Torment by arguing against Resurrection after Death</h2><p>Concerning Allah's statement, </p><div class="text_uthmani arabic">وَلَئِن قُلْتَ إِنَّكُمْ مَّبْعُوثُونَ مِن بَعْدِ الْمَوْتِ</div><p>(But if you were to say to them: "You shall indeed be raised up after death.") Allah, the Exalted, is saying, "O Muhammad, if you were to inform these polytheists that Allah is going to resurrect them after their death, just as He created them originally (they would still reject)." Even though they know that Allah, the Exalted, is the One Who created the heavens and the earth, just as He said, </p><div class="text_uthmani arabic">وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ</div><p>(And if you ask them who created them, they will surely say: "Allah.")43:87 Allah says, </p><div class="text_uthmani arabic">وَلَئِن سَأَلْتَهُمْ مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ</div><p>(And if you were to ask them: "Who has created the heavens and the earth and subjected the sun and the moon" They will surely reply: "Allah.") 29:61 Even after their awareness of this (Allah's creating), they still reject the resurrection and the promised return on the Day of Judgement. Yet, in reference to ability, the resurrection is easier (for Allah to perform) than the original creation. As Allah said, </p><div class="text_uthmani arabic">وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ</div><p>(And He it is Who originates the creation, then He will repeat it (after it has perished); and this is easier for Him.) 30:27 Allah also said, </p><div class="text_uthmani arabic">مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ</div><p>(The creation of you all and the resurrection of you all are only as (the creation and resurrection of) a single person.) 31:28 Concerning the statement, </p><div class="text_uthmani arabic">إِنْ هَـذَا إِلاَّ سِحْرٌ مُّبِينٌ</div><p>(This is nothing but obvious magic.) The polytheists say this due to their disbelief and obstinacy. They say, "We do not believe your claim that resurrection will occur." They also say, "He (Muhammad) only says this (resurrection of the dead) because he is bewitched, and he wants you to follow him in what his bewitchment tells him. Concerning Allah's statement, </p><div class="text_uthmani arabic">وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَى أُمَّةٍ مَّعْدُودَةٍ</div><p>(And if We delay the torment for them till a determined term,) Allah, the Exalted, is saying "If We delay the torment and the destruction of these polytheists until an appointed time and a period determined, and We promise them a specific time period (of life), they would still say, in rejection and haste; </p><div class="text_uthmani arabic">مَا يَحْبِسُهُ</div><p>(What keeps it back) They mean by this, "What delays this torment from overtaking us" Both rejection and doubt are their very nature. Therefore, they have no escape or refuge from the torment.</p><h2 class="title">The Meanings of the Word Ummah</h2><p>The word Ummah is used in the Qur'an and Sunnah with a number of different meanings. Sometimes when it is used it means a specified period of time. An example is the statement of Allah, the Exalted, in this verse, </p><div class="text_uthmani arabic">إِلَى أُمَّةٍ مَّعْدُودَةٍ</div><p>(till a determined Ummah (term),) This is also the meaning in the statement of Allah in Surah Yusuf, </p><div class="text_uthmani arabic">وَقَالَ الَّذِى نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ</div><p>(Then the man who was released, now after Ummah (some time) remembered.) 12:45 The word Ummah is also used to refer to the Imam (leader) who is followed. An example of this is in the statement of Allah, </p><div class="text_uthmani arabic">إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ </div><p>(Verily, Ibrahim was an Ummah, obedient to Allah, Hanif, and he was not of those who were polytheists.) 16:120 The word Ummah is also used to mean religion and religious creed. This is as Allah mentions concerning the polytheists, that they said, </p><div class="text_uthmani arabic">إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ</div><p>(Verily, we found our fathers following a certain way and religion, and we will indeed follow their footsteps. ) 43:23 The word Ummah is also used to mean a group (of people). This is as Allah says, </p><div class="text_uthmani arabic">وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ</div><p>(And when he arrived at the water (well) of Madyan, he found there a group of men watering (their flocks).) 28:23 Allah also said, </p><div class="text_uthmani arabic">وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ</div><p>(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah (Alone), and avoid Taghut.") 16:36 Allah also said, </p><div class="text_uthmani arabic">وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ </div><p>(And for every Ummah there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged.) 10:47 The meaning of Ummah here is those people who have had a Messenger sent among them. The meaning of Ummah in this context includes the believers and the disbelievers among them. This is like what has been recorded in Sahih Muslim, </p><div class="text_uthmani arabic">«وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّار»</div><p>(By He in Whose Hand is my soul! there is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hell- fire.) In reference to the Ummah of followers, then they are those who believe in the Messengers, as Allah said, </p><div class="text_uthmani arabic">كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ</div><p>(You (the followers of Prophet Muhammad) are the best Ummah ever raised up for mankind.) 3:110 In the Sahih the Prophet said, </p><div class="text_uthmani arabic">«فَأَقُولُ: أُمَّتِي أُمَّتِي»</div><p>(Then I will say, "My Ummah (followers), my Ummah!") The word Ummah is also used to mean a sect or party. An example of this usage is in the statement of Allah, </p><div class="text_uthmani arabic">وَمِن قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ </div><p>(And of the people of Musa there is an Ummah who lead (the men) with truth and established justice therewith.) 7:159 Likewise is His statement, </p><div class="text_uthmani arabic">مِّنْ أَهْلِ الْكِتَـبِ أُمَّةٌ قَآئِمَةٌ</div><p>(A party of the People of the Scripture stand for the right.) 3:113 </p>

Allah created the Heavens and the Earth in Six DaysAllah, the Exalted, informs of His power over all things, and that He created the heavens and the earth in six days. He mentions that His Throne was over the water before that, just as Imam Ahmad recorded that `Imran bin Husayn said, "The Messenger of Allah said, «اقْبَلُوا الْبُشْرَى يَا بَنِي تَمِيم»(Accept the glad tidings, O tribe of Tamim!) They said, `Verily you have brought us glad tidings and you have given us.' Then he said, «اقْبَلُوا الْبُشْرَى يَا أَهْلَ الْيَمَن»(Accept the glad tidings, O people of Yemen!) They said, `We accept. Therefore, inform us about the beginning of this matter and how it was.' He said, «كَانَ اللهُ قَبْلَ كُلِّ شَيْءٍ، وَكَانَ عَرْشُهُ عَلَى الْمَاءِ، وَكَتَبَ فِي اللَّوْحِ الْمَحْفُوظِ ذِكْرَ كُلِّ شَيْء»(Allah was before everything and His Throne was over the water. He then wrote in the Preserved Tablet mentioning everything.) Then a man came to me and said, "O `Imran, your she camel has escaped from her fetter." I then went out after her and I do not know what was said after I left." This Hadith has been recorded in the Two Sahihs of Al-Bukhari and Muslim with a variety of wordings. In Sahih Muslim, it is recorded that `Abdullah bin `Amr bin Al-`As said that the Messenger of Allah said, «إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّموَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء»(Verily Allah measured the amount of sustenance of the creatures fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Under the explanation of this verse, Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah said, «قَالَ اللهُ عَزَّ وَجَلَّ: أَنْفِقْ أُنْفِقْ عَلَيْك»(Allah, the Mighty and Sublime, said, `Spend and I will spend on you.') And he said, «يَدُ اللهِ مَلْأَى لَا يَغِيضُهَا نَفَقَةٌ، سَحَّاءُ اللَّيْلَ وَالنَّهَار»(Allah's Hand is full, and it is not diminished by spending throughout the night and the day.) He also said, «أَفَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السَّموَاتِ وَالْأَرْضَ فَإِنَّهُ لَمْ يَغِضْ مَا فِي يَمِينِهِ، وَكَانَ عَرْشُهُ عَلَى الْمَاءِ، وَبِيَدِهِ الْمِيزَانُ يَخْفِضُ وَيَرْفَع»(Have you seen what has been spent since the creation of the heavens and the earth Verily it does not diminish what is in His Right Hand (in the slightest) and His Throne was over the water. In His Hand is the Scale and he lowers and raises it.) Concerning Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً(that He might try you, which of you is the best in deeds.) This means that He created the heavens and the earth for the benefit of His servants, whom He created so that they may worship Him and not associate anything with Him as a partner. Allah did not create this creation (of the heavens and the earth) out of mere frivolity. This is similar to His statement, وَمَا خَلَقْنَا السَّمَآءَ وَالاٌّرْضَ وَمَا بَيْنَهُمَا بَـطِلاً ذَلِكَ ظَنُّ الَّذِينَ كَفَرُواْ فَوَيْلٌ لِّلَّذِينَ كَفَرُواْ مِنَ النَّارِ (And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire!) 38: 27 Allah the Exalted, said, أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ - فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ (Did you think that We created you in play (without any purpose), and that you would not be brought back to Us So Exalted is Allah, the True King: there is no God but He, the Lord of the Supreme Throne!) 23:115-116 Allah, the Exalted, said, وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ (And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) 51:56 Concerning the statement of Allah, لِيَبْلُوَكُمْ(that He might try you,) It means so that He (Allah) may test you. Concerning the statement, أَيُّكُمْ أَحْسَنُ عَمَلاً(which of you is the best in deeds.) It is important to note here that Allah did not say, "Which of you has done the most deeds." Rather, He said, "Best in deeds." A deed cannot be considered a good deed until it is done sincerely for Allah, the Mighty and Sublime, and it must be in accordance with the legislation of the Messenger of Allah . Whenever a deed lacks one of these conditions, then it is null and void.The Polytheists hasten their Torment by arguing against Resurrection after DeathConcerning Allah's statement, وَلَئِن قُلْتَ إِنَّكُمْ مَّبْعُوثُونَ مِن بَعْدِ الْمَوْتِ(But if you were to say to them: "You shall indeed be raised up after death.") Allah, the Exalted, is saying, "O Muhammad, if you were to inform these polytheists that Allah is going to resurrect them after their death, just as He created them originally (they would still reject)." Even though they know that Allah, the Exalted, is the One Who created the heavens and the earth, just as He said, وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ(And if you ask them who created them, they will surely say: "Allah.")43:87 Allah says, وَلَئِن سَأَلْتَهُمْ مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ(And if you were to ask them: "Who has created the heavens and the earth and subjected the sun and the moon" They will surely reply: "Allah.") 29:61 Even after their awareness of this (Allah's creating), they still reject the resurrection and the promised return on the Day of Judgement. Yet, in reference to ability, the resurrection is easier (for Allah to perform) than the original creation. As Allah said, وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ(And He it is Who originates the creation, then He will repeat it (after it has perished); and this is easier for Him.) 30:27 Allah also said, مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ(The creation of you all and the resurrection of you all are only as (the creation and resurrection of) a single person.) 31:28 Concerning the statement, إِنْ هَـذَا إِلاَّ سِحْرٌ مُّبِينٌ(This is nothing but obvious magic.) The polytheists say this due to their disbelief and obstinacy. They say, "We do not believe your claim that resurrection will occur." They also say, "He (Muhammad) only says this (resurrection of the dead) because he is bewitched, and he wants you to follow him in what his bewitchment tells him. Concerning Allah's statement, وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَى أُمَّةٍ مَّعْدُودَةٍ(And if We delay the torment for them till a determined term,) Allah, the Exalted, is saying "If We delay the torment and the destruction of these polytheists until an appointed time and a period determined, and We promise them a specific time period (of life), they would still say, in rejection and haste; مَا يَحْبِسُهُ(What keeps it back) They mean by this, "What delays this torment from overtaking us" Both rejection and doubt are their very nature. Therefore, they have no escape or refuge from the torment.The Meanings of the Word UmmahThe word Ummah is used in the Qur'an and Sunnah with a number of different meanings. Sometimes when it is used it means a specified period of time. An example is the statement of Allah, the Exalted, in this verse, إِلَى أُمَّةٍ مَّعْدُودَةٍ(till a determined Ummah (term),) This is also the meaning in the statement of Allah in Surah Yusuf, وَقَالَ الَّذِى نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ(Then the man who was released, now after Ummah (some time) remembered.) 12:45 The word Ummah is also used to refer to the Imam (leader) who is followed. An example of this is in the statement of Allah, إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ (Verily, Ibrahim was an Ummah, obedient to Allah, Hanif, and he was not of those who were polytheists.) 16:120 The word Ummah is also used to mean religion and religious creed. This is as Allah mentions concerning the polytheists, that they said, إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ(Verily, we found our fathers following a certain way and religion, and we will indeed follow their footsteps. ) 43:23 The word Ummah is also used to mean a group (of people). This is as Allah says, وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ(And when he arrived at the water (well) of Madyan, he found there a group of men watering (their flocks).) 28:23 Allah also said, وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah (Alone), and avoid Taghut.") 16:36 Allah also said, وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ (And for every Ummah there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged.) 10:47 The meaning of Ummah here is those people who have had a Messenger sent among them. The meaning of Ummah in this context includes the believers and the disbelievers among them. This is like what has been recorded in Sahih Muslim, «وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّار»(By He in Whose Hand is my soul! there is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hell- fire.) In reference to the Ummah of followers, then they are those who believe in the Messengers, as Allah said, كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ(You (the followers of Prophet Muhammad) are the best Ummah ever raised up for mankind.) 3:110 In the Sahih the Prophet said, «فَأَقُولُ: أُمَّتِي أُمَّتِي»(Then I will say, "My Ummah (followers), my Ummah!") The word Ummah is also used to mean a sect or party. An example of this usage is in the statement of Allah, وَمِن قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ (And of the people of Musa there is an Ummah who lead (the men) with truth and established justice therewith.) 7:159 Likewise is His statement, مِّنْ أَهْلِ الْكِتَـبِ أُمَّةٌ قَآئِمَةٌ(A party of the People of the Scripture stand for the right.) 3:113

If We defer their punishment for a certain time, they will say: "What is keeping it back?" And yet, the day it comes, they will not be able to avert it; and what they used to laugh at will encompass them.

And if We postpone the punishment upon them for a specified time, they will surely say, “What holds it back?” Pay heed! On the day when it comes upon them, it will not be averted from them, and the very punishment they mocked at will encompass them.

And if We postpone the chastisement from them till a reckoned moment they will say 'What is detaining it?' Surely, the day it shall come to them, it shall not be turned aside from them, and they shall be encompassed by that they mocked at.

And thus it is: if We defer their suffering until a time-limit set [by Us], they are sure to say, "What is preventing it [from coming now]?" Oh, verily, on the Day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by the very thing which they were wont to deride.

And if We defer from them the torment until a period determined, they say: What withholdeth it! Lo! the day it betideth them it shall not be averted from them, and shall beset them that whereat they have been mocking.

And if We delay the torment for them till a determined term, they are sure to say, "What keeps it back?" Verily, on the day it reaches them, nothing will turn it away from them, and they will be surrounded by (fall in) that at which they used to mock!

And if We postponed their punishment until a stated time, they would say, “What holds it back?” On the Day when it reaches them, it will not be averted from them, and what they used to ridicule will besiege them.

And were We to put off the chastisement from them for a determined period, they will cry out: 'What withholds Him from chastising?' Surely when the day of the chastisement will come, nothing will avert it and the chastisement which they had ridiculed shall encompass them.

And if We delay the torment for them till a determined Ummah (term), they are sure to say, "What keeps it back" Verily, on the day it reaches them, nothing will turn it away from them, and they will be surrounded by (or fall in) that at which they used to mock!

And if We delay for them the doom until a reckoned time, they will surely say: What withholdeth it? Verily on the day when it cometh unto them, it cannot be averted from them, and that which they derided will surround them.

And if We defer their punishment until a certain time, they will surely say, ‘What holds it back?’ Look! On the day it overtakes them it shall not be turned away from them, and they will be besieged by what they used to deride.

And if We delay the punishment till an appointed time, they will ask: 'What has detained it' Indeed, the Day will come to them, it will not be turned awayfrom them, and that they mocked at will encompass them.

And if We hold back from them the punishment for a limited time, they will surely say, "What detains it?" Unquestionably, on the Day it comes to them, it will not be averted from them, and they will be enveloped by what they used to ridicule.

If We delay in afflicting them with Our punishment for an appointed time, they ask, "What is preventing it (the punishment) from taking place?" On the day when it (punishment) befalls them, no one will be able to escape from it and that which they have mocked will surround them from all sides.

And if We hold back from them the punishment until a stated period of time, they will certainly say: What prevents it? Now surely on the day when it will come to them, it shall not be averted from them and that which they scoffed at shall beset them.

Walain akhkharn<u>a</u> AAanhumu alAAa<u>tha</u>ba il<u>a</u> ommatin maAAdoodatin layaqoolunna m<u>a</u> ya<u>h</u>bisuhu al<u>a</u> yawma yateehim laysa ma<u>s</u>roofan AAanhum wa<u>ha</u>qa bihim m<u>a</u> k<u>a</u>noo bihi yastahzioon<b>a</b>

If We defer their punishment till an appointed time, they ask, "What is holding it back?" On the Day when it overtakes them, there will be nothing to avert it from them; and what they used to mock at shall encompass them.

If We delay the penalty for them for a definite term, they are sure to say, "What keeps it back?" Ah! On the day it (actually) reaches them, nothing will turn it away from them, and they will be completely encircled by that which they used to mock at!

11

وَلَئِنْ أَخَّرْنَا عَنْهُمُ ٱلْعَذَابَ إِلَىٰٓ أُمَّةٍ مَّعْدُودَةٍ لَّيَقُولُنَّ مَا يَحْبِسُهُۥٓ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ

If I postpone the punishment that the idolaters deserve in this world for a period of a few days, they will attempt to mock the punishment by asking for it to come quickly, by saying, ‘What is it that is holding the punishment back from us?’ Of course, the punishment that they deserve has a fixed time with Allah, and on the day when it comes to them they will not find anyone to avert it from them. Instead, the punishment that they used to poke fun at by asking for it to come quickly will fall upon them and surround them.

If I postpone the punishment that the idolaters deserve in this world for a period of a few days, they will attempt to mock the punishment by asking for it to come quickly, by saying, ‘What is it that is holding the punishment back from us?’ Of course, the punishment that they deserve has a fixed time with Allah, and on the day when it comes to them they will not find anyone to avert it from them. Instead, the punishment that they used to poke fun at by asking for it to come quickly will fall upon them and surround them.

<p>Described in the seventh verse is the condition of those who denied that there was to be a Last Day and a Hereafter. Like chronic deniers of the truth, when they do not understand (or do not want to under-stand) something, they would dismiss it as nothing but magic.</p><p>In the eighth verse, an answer has been given to people who doubted the warnings of punishment given by prophets, peace be on them. Not willing to believe them, they used to ask them if they were true, and if they were, why the punishment they warned them of would not come?</p>

Described in the seventh verse is the condition of those who denied that there was to be a Last Day and a Hereafter. Like chronic deniers of the truth, when they do not understand (or do not want to under-stand) something, they would dismiss it as nothing but magic.In the eighth verse, an answer has been given to people who doubted the warnings of punishment given by prophets, peace be on them. Not willing to believe them, they used to ask them if they were true, and if they were, why the punishment they warned them of would not come?

If We allow man to enjoy Our favours, and then take them away from him, he becomes despondent and ungrateful.

And if We bestow man the enjoyment of some mercy from Us and later withdraw it from him; surely he is most despairing, ungrateful.

And if We let a man taste mercy from Us, and then We wrest it from him, he is desperate, ungrateful.

And thus it is: if We let man taste some of Our grace, and then take it away from him -behold, he abandons all hope, forgetting all gratitude [for Our past favours].

And if We let man taste mercy from us, and thereafter withdraw it from him, verily he is despairing, blaspheming.

And if We give man a taste of Mercy from Us, and then withdraw it from him, verily! He is despairing, ungrateful.

If We give the human being a taste of mercy from Us, and then withdraw it from him, he becomes despairing and ungrateful.

If We ever favour man with Our Mercy, and then take it away from him, he becomes utterly desperate, totally ungrateful.

And if We give man a taste of mercy from Us, and then withdraw it from him, verily, he is despairing, ungrateful.

And if we cause man to taste some mercy from Us and afterward withdraw it from him, lo! he is despairing, thankless.

If We let man taste a mercy from Us, and then withdraw it from him, he becomes despondent, ungrateful.

If We let a human taste Our Mercy and then withhold it from him, he becomes desperate and ungrateful.

And if We give man a taste of mercy from Us and then We withdraw it from him, indeed, he is despairing and ungrateful.

We grant a favor to the human being and then take it away from him. He becomes despairing and ungrateful.

And if We make man taste mercy from Us, then take it off from him, most surely he is despairing, ungrateful.

Walain a<u>th</u>aqn<u>a</u> alins<u>a</u>na minn<u>a</u> ra<u>h</u>matan thumma nazaAAn<u>a</u>h<u>a</u> minhu innahu layaoosun kafoor<b>un</b>

When We bestow upon man a measure of Our grace and then take it away from him, he yields to despair and becomes ungrateful.

If We give man a taste of Mercy from Ourselves, and then withdraw it from him, behold! he is in despair and (falls into) blasphemy.

11

وَلَئِنْ أَذَقْنَا ٱلْإِنسَٰنَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَٰهَا مِنْهُ إِنَّهُۥ لَيَـُٔوسٌ كَفُورٌ

If I give man a blessing from Me, such as health or wealth, and then I take away that blessing from him, he loses all hope of My mercy and becomes extremely ungrateful for My blessings, which he forgets when they are taken away.

If I give man a blessing from Me, such as health or wealth, and then I take away that blessing from him, he loses all hope of My mercy and becomes extremely ungrateful for My blessings, which he forgets when they are taken away.

<p>Commentary</p><p>In the verses appearing above, it has been confirmed that the Holy Prophet ﷺ is a Messenger of Allah and an answer has been given to those who engineer doubts about it. At the beginning, in the first three verses (9-11), an instinctively bad human habit has been mentioned with an instruction to Muslims that they should stay away from it.</p><p>That man is naturally fickle-minded and haste-prone, and that he tends to be consumed by his immediate condition and puts all concerns of the past and future out of his mind, has been described in the first two verses (9, 10). It has been said: If We let man taste a blessing and then take it back, he loses courage and hope and turns ungrateful. And if We let him taste a blessing after he has suffered from some hardship, he forgets all about his suffering and starts bragging and boasting.</p><p>In other words, man is given to hurry things, takes the present as everything, does not bother to refer to the past or show concern for the future, therefore, a suffering after a blessing makes him lose hope and slide into ungratefulness. He never thinks that Allah who blessed him first could bless him again. Similarly, if one gets comfort after suffering, then he, rather than recall his past suffering, turn to Allah and be grateful to Him, starts waxing more proud and arrogant. In that state, he forgets his past and goes about thinking that Allah's blessings were his right, he has to have these, and that he remains under the impression that this was how he would continue for the rest of his life. So heedless he becomes that it just does not occur to him that the way the days of suffering did not continue any more, the same thing could hap-pen to the days of comfort and they too could vanish.</p><p>Such is the state of human worship of the present and so tragic is the penchant for forgetting the past and the present that a power-hungry man would not even blink to raise the edifice of his power on the blood and dust of another man of power. Always looking up, he would never look down to recall that this had been the fate of the man of power before him. Sad ends and ill fates make no effect on him for power in the present tastes good.</p><p>When people start worshipping the present and elect to remain drunk with the state they are in, that is high time for Books of Allah and His Messengers to come. When they do, they bring the lesson-oriented events of the past into sharp focus for heedless man to see things in this perspective and have a little concern for what would happen to them in the future. The lesson they teach is: Ponder over the changing conditions of the universe you are in and get to know the power working behind these - great sermonizers from the Lord!</p><p>A perfect believer, in fact, a perfect human being is one who is able to perceive the hidden Power behind every change, revolution, sorrow and comfort, ignore their transitory phases, dismiss their material causes as the sole explanation. The mark of an intelligent person is that he looks at the originator or causer of causes more than he would look at causes, and it is with Him alone that he would relate to as firmly as possible.</p>

CommentaryIn the verses appearing above, it has been confirmed that the Holy Prophet ﷺ is a Messenger of Allah and an answer has been given to those who engineer doubts about it. At the beginning, in the first three verses (9-11), an instinctively bad human habit has been mentioned with an instruction to Muslims that they should stay away from it.That man is naturally fickle-minded and haste-prone, and that he tends to be consumed by his immediate condition and puts all concerns of the past and future out of his mind, has been described in the first two verses (9, 10). It has been said: If We let man taste a blessing and then take it back, he loses courage and hope and turns ungrateful. And if We let him taste a blessing after he has suffered from some hardship, he forgets all about his suffering and starts bragging and boasting.In other words, man is given to hurry things, takes the present as everything, does not bother to refer to the past or show concern for the future, therefore, a suffering after a blessing makes him lose hope and slide into ungratefulness. He never thinks that Allah who blessed him first could bless him again. Similarly, if one gets comfort after suffering, then he, rather than recall his past suffering, turn to Allah and be grateful to Him, starts waxing more proud and arrogant. In that state, he forgets his past and goes about thinking that Allah's blessings were his right, he has to have these, and that he remains under the impression that this was how he would continue for the rest of his life. So heedless he becomes that it just does not occur to him that the way the days of suffering did not continue any more, the same thing could hap-pen to the days of comfort and they too could vanish.Such is the state of human worship of the present and so tragic is the penchant for forgetting the past and the present that a power-hungry man would not even blink to raise the edifice of his power on the blood and dust of another man of power. Always looking up, he would never look down to recall that this had been the fate of the man of power before him. Sad ends and ill fates make no effect on him for power in the present tastes good.When people start worshipping the present and elect to remain drunk with the state they are in, that is high time for Books of Allah and His Messengers to come. When they do, they bring the lesson-oriented events of the past into sharp focus for heedless man to see things in this perspective and have a little concern for what would happen to them in the future. The lesson they teach is: Ponder over the changing conditions of the universe you are in and get to know the power working behind these - great sermonizers from the Lord!A perfect believer, in fact, a perfect human being is one who is able to perceive the hidden Power behind every change, revolution, sorrow and comfort, ignore their transitory phases, dismiss their material causes as the sole explanation. The mark of an intelligent person is that he looks at the originator or causer of causes more than he would look at causes, and it is with Him alone that he would relate to as firmly as possible.

If We let him taste Our favours after adversity, he says: "Misfortune has left me," and begins to brag and exult,

And if We bestow upon him the enjoyment of a favour after a misfortune that had befallen him, he will surely say, “The evils have gone away from me”; indeed he is jubilant, boastful.

But if We let him taste prosperity after hardship that has visited him, he will say, 'The evils have gone from me'; behold, he is joyous, boastful --

And thus it is: if We let him taste ease and plenty after hardship has visited him, he is sure to say, "Gone is all affliction from me!"-for, behold, he is given to vain exultation, and glories only in himself.

And if We let him taste favour after harm hath touched him, he saith: the ills have departed from me; verily he becometh elated, boastful.

But if We let him taste good (favour) after evil (poverty and harm) has touched him, he is sure to say: "Ills have departed from me." Surely, he is exultant, and boastful (ungrateful to Allah).

And if We give him a taste of prosperity, after some adversity has afflicted him, he will say, “Troubles have gone away from me.” He becomes excited and proud.

And if We let him taste favour after harm has touched him, he says: 'All my ills are gone', and he suddenly becomes exultant and boastful,

But if We let him taste good (favor) after evil (poverty and harm) has touched him, he is sure to say: "Ills have departed from me." Surely, he is exultant and boastful (ungrateful to Allah).

And if We cause him to taste grace after some misfortune that had befallen him, he saith: The ills have gone from me. Lo! he is exultant, boastful;

And if We let him have a taste of Our blessings after adversities have befallen him, he will surely say, ‘All ills have left me.’ Indeed, he becomes a vain braggart,

And if after adversity had come upon him, We let him taste prosperity, he says: 'Evil has left me' see, he is jubilant and boastful,

But if We give him a taste of favor after hardship has touched him, he will surely say, "Bad times have left me." Indeed, he is exultant and boastful -

If after his hardship, We grant him a blessing, he grows proud and rejoicing and says, "All my hardships have gone".

And if We make him taste a favor after distress has afflicted him, he will certainly say: The evils are gone away from me. Most surely he is exulting, boasting;

Walain a<u>th</u>aqn<u>a</u>hu naAAm<u>a</u>a baAAda <u>d</u>arr<u>a</u>a massathu layaqoolanna <u>th</u>ahaba a<b>l</b>ssayyi<u>a</u>tu AAannee innahu lafari<u>h</u>un fakhoor<b>un</b>

And if, after adversity, We let him taste good fortune he says, "All my ills are gone." He becomes exultant and boastful.

But if We give him a taste of (Our) favours after adversity hath touched him, he is sure to say, "All evil has departed from me:" Behold! he falls into exultation and pride.

11

وَلَئِنْ أَذَقْنَٰهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّىٓ إِنَّهُۥ لَفَرِحٌ فَخُورٌ

If I let such a person have much provision and good health, after having experienced poverty and illness, he will say, ‘My troubles have gone and my difficulty is over’. He does not thank Me for such blessings, but instead he becomes boastful and vain, holding his head high with pride over people because of what I have blessed him with.

If I let such a person have much provision and good health, after having experienced poverty and illness, he will say, ‘My troubles have gone and my difficulty is over’. He does not thank Me for such blessings, but instead he becomes boastful and vain, holding his head high with pride over people because of what I have blessed him with.