Surah Yaseen (36): text, translations and tafsir

Yâ-Sĩn.

Ya'. Sin.^[1]

^[1] Ibn Abbas, Ikrimah, Dahhak, Hasan Basri and Sufyan bin Uyainah have opined that it means, “O man”, or “O person”. Some other commentators have regarded it as an abbreviation of “Ya Sayyid” as well, which, according to this interpretation, would be an address to the Prophet peace be upon him).

Yā, Seen.^[1260]

^[1260] See footnote to 21.

O THOU human being!

Yā Sīn^[1]

^[1] See footnote 21.

Ya Sin. The discussion on similar letters has already passed at the beginning of Sūrah Al-Baqarah.

By the Quran, rich in wisdom!

By the Wise Qur'an,

By the wise^[1261] Qur’ān,

^[1261] See footnote to 101.

Consider this Qur’an full of wisdom:

By the Qur’an, full of wisdom,

Allah takes an oath by the Qur’ān, whose verses have been perfectly constructed, and to which no falsehood comes neither from in front of nor behind it.

You ˹O Prophet˺ are truly one of the messengers

you are truly among the Messengers,^[1]

^[1] To begin a discourse like this does not mean that the Prophet peace be upon him), God forbid, had some doubt about his Prophethood, and Allah had to say this in order to reassure him of it. But the reason is that the disbelieving Quraish at that time were most vehemently refusing to believe in his Prophethood. Therefore, Allah at the very beginning of the discourse has said You are indeed one of the Messengers, which implies that the people who deny your Prophethood are misled and mistaken. To further confirm the same, an oath has been taken by the Quran and the word “wise” has been used as an epithet of the Quran, which means this An obvious proof of your being a Prophet is this Quran, which is full of wisdom. This itself testifies that the person who is presenting such wise revelations is most surely a Messenger of God. No man has the power to compose such revelations. The people who know Muhammad peace be upon him) can never be involved in the misunderstanding that he is himself forging these discourses, or reciting them after having learned them from another man. For further explanation, seeSurah Yunus, Ayats 16-17, 37-39); Surah Bani-Israil, Ayat 88);Surah An-Naml, Ayat 75);Surah Al-Qasas, Ayats 44-46, 85-87);Surah Al-Ankabut, Ayats 49-51); Surah Ar-Rum, Ayats 1-5) and the relevant E.Ns.

Indeed you, [O Muḥammad], are from among the messengers,

verily, thou art indeed one of God’s message-bearers,

You [O Muhammad] are indeed one of the messengers,

You, O Messenger, are on the messengers whom Allah sent to His servants, to instruct them to declare His Oneness and to worship Him alone.

upon the Straight Path.

on a Straight Way,

On a straight path.

pursuing a straight way

on a straight path,

This straight approach and upright law is revealed from your Lord, the Mighty, whom no one can challenge, and the Merciful to His servants who have faith.

˹This is˺ a revelation from the Almighty, Most Merciful,

(and this Qur'an) is a revelation from the Most Mighty, the Most Compassionate^[1]

^[1] Here, two of the attributes of the Sender of the Quran have been mentioned. First, that He is All-Mighty; second, that He, is All-Merciful. The first attribute is meant to impress the reality that the Quran is not the counsel of a powerless preacher, which if you overlook or ignore, will not bring any harm to you; but this is the Edict of that Owner of the Universe, Who is All-Mighty, Whose decrees cannot be withheld from being enforced by any power, and Whose grasp cannot be avoided by anyone. The second attribute is meant to make one realize that it is all due to His kindness and mercy that He has sent His Messenger for your guidance and instruction and sent down this great Book so that you may avoid errors and follow the right path which may lead you to the successes of the world and the Hereafter.

[This is] a revelation of the Exalted in Might, the Merciful,

by [virtue of] what is being bestowed from on high by the Almighty, the Dispenser of Grace,

[This is] a revelation from the All-Mighty, Most Merciful,

This straight approach and upright law is revealed from your Lord, the Mighty, whom no one can challenge, and the Merciful to His servants who have faith.

so that you may warn a people whose forefathers were not warned, and so are heedless.

so that you may warn a people whose ancestors were not warned before wherefore they are heedless.^[1]

^[1] Another translation can be You should warn the people of the same of which their forefathers had been warned, because they live in heedlessness. If the first meaning, as given above in the text, is taken, the forefathers would imply the forefathers of the immediate past, for in the ancient time several Prophets had appeared in Arabia. And if the second meaning is adopted, it would imply this Revive and refresh the message that had been conveyed to the forefathers of this nation by the Prophets in the past, for these people have forgotten it. Obviously, there is no contradiction between the two translations, and, as to meaning, each is correct in its own place.

That you may warn a people whose forefathers were not warned, so they are unaware.

[bestowed upon thee] so that thou mayest warn people whose forefathers had not been warned, and who therefore are unaware [of the meaning of right and wrong].

so that you warn a people whose forefathers were not warned, so they are heedless.

I revealed it to you to warn and exhort a nation, the Arabs to whom no Messenger has come to warn them and as a result they are heedless of faith and monotheism. Likewise is the case of every nation which has been away from the exhortation, they need messengers, scholars and preachers to remind them.

The decree ˹of torment˺ has already been justified against most of them, for they will never believe.

Surely most of them merit the decree of chastisement; so they do not believe.^[1]

^[1] This is about those people who were being obstinate and stubborn with regard to the message of the Prophet peace be upon him) and had made up their minds not to listen to him at all. This is because They have already deserved the torment; therefore, they do not believe. It means The people who do not heed the admonition, and persist in their denial and hostile attitude to the truth in spite of the final warning from Allah conveyed through the Prophets, are themselves overwhelmed by the evil consequences of their misdeeds and deprived of every opportunity to believe. The same thing has been expressed more clearly in verse 11 )below You can only warn him who follows the admonition and fears the Merciful God though he cannot see Him.

Already the word [i.e., decree] has come into effect upon most of them, so they do not believe.

Indeed, the word [of God’s condemnation] is bound to come true against most of them: for they will not believe.

The decree [of punishment] has been passed against most of them, for they will not believe.

The punishment from Allah has become binding on most of these people, after the truth from Allah on the tongue of His Messenger reached them but they did not believe in it and remained on their disbelief. They do not have faith in Allah and nor His Messenger and they do not act on the truth that came to them.

˹It is as if˺ We have put shackles around their necks up to their chins, so their heads are forced up,

We have put fetters around their necks which reach up to their chins so that they are standing with their heads upright,^[1]

^[1] “Shackles” in this verse implies their own stubbornness which was preventing them from accepting the truth. “Reaching to chins” and “so they are made stiff-necked” implies the stiffness of the neck which is caused by pride and haughtiness. Allah means to impress this We have made their obstinacy and stubbornness the shackles of their neck, and their pride and haughtiness has made them so stiff-necked that they will not pay heed to any reality, however clear and evident it may be.

Indeed, We have put shackles on their necks, and they are to their chins, so they are with heads [kept] aloft.

Behold, around their necks We have put shack­les, reaching up to their chins, so that their heads are forced up;

[It is as if] We have placed shackles around their necks up to their chins, so their heads are forced to remain up,

These people do not have faith nor are they guided. Their example in this is like those in whose necks iron collars that extend all the way up and whose hands are tied to their necks under their chins. As a result, they are forced to lift their heads to the sky and they are unable to lower them. These people are shackled from having faith in Allah and therefore they do not submit to it and they do not lower their heads on account of it.

and have placed a barrier before them and a barrier behind them and covered them ˹all˺ up, so they fail to see ˹the truth˺.

and We have put a barrier before them and a barrier behind them, and have covered them up, so they are unable to see.^[1]

^[1] Setting a barrier before them and a barrier behind them, means that the natural result of their stubbornness and pride is that they neither learn any lesson from their past history nor ever consider the consequences of the future. Their prejudices have so covered them from every side and their misconceptions have so blinded them that they cannot see even those glaring realities which are visible to every right-thinking and unbiased person.

And We have put before them a barrier and behind them a barrier and covered them, so they do not see.

and We have set a barrier before them and a barrier behind them, and We have enshrouded them in veils so that they cannot see:

and We have placed a barrier before them and a barrier behind them, and have blocked their vision so they cannot see^[2].

^[2] Because of their obstinacy and persistence in disbelief.

I placed before them a barrier to the truth and behind them another barrier. I covered their eyes from the truth so they cannot see in a manner that is of benefit to them. This happened to them after their stubborness and persistence in disbelief became apparent.

It is the same whether you warn them or not—they will never believe.

It is all the same for them whether you warn them or do not warn them for they shall not believe.^[1]

^[1] This does not mean that it is futile to preach, but it means Your preaching reaches every kind of people. Some of them are the ones mentioned above, and some others those who are being mentioned in the next verse. When you come across the people of the first kind and you see that they continue to persist in their denial, pride and antagonism, you should leave them alone, but at the same time you should not feel disheartened so as to give up your mission, for you do not know exactly where among the multitudes of the people are those sincere servants of God, who would heed your admonition and fear God and turn to the right path. The real object of your preaching, therefore, should be to search out and collect this second kind of the people. You should ignore the stubborn people and gather this precious element of the society about you.

And it is all the same for them whether you warn them or do not warn them - they will not believe.

thus, it is all one to them whether thou warnest them or dost not warn them: they will not believe.

It is the same to them whether you warn them or not, they will not believe.

It is all the same to these disbelievers who oppose the truth, whether you, O Muhammad, warn them or you do not warn them. They will not accept what you have brought from Allah.

You can only warn those who follow the Reminder and are in awe of the Most Compassionate without seeing Him. So give them good news of forgiveness and an honourable reward.

You can warn only him who follows the Admonition and fears the Merciful Lord without seeing Him. Give such a one good tidings of forgiveness and a generous reward.

You can only warn one who follows the message and fears the Most Merciful unseen. So give him good tidings of forgiveness and noble reward.

Thou canst [truly] warn only him who is willing to take the reminder to heart, and who stands in awe of the Most Gracious although He is beyond the reach of human perception: unto such, then, give the glad tiding of [God’s] forgiveness and of a most excellent reward!

You can only warn one who follows the Reminder^[3] and fears the Most Compassionate unseen. So give him glad tidings of forgiveness and a generous reward.

^[3] i.e., the Qur’an.

The person who really benefits from your warning is the one who accepts this Qur’ān and follows what is contained in it, and who fears His Lord in solitude where nobody else sees him. So tell those who have these attributes the pleasing news of Allah’s wiping out their sins and HForgiving them and of a great reward awaiting them in the Hereafter, which is entry into Paradise.

It is certainly We Who resurrect the dead, and write what they send forth and what they leave behind. Everything is listed by Us in a perfect Record.

We shall surely raise the dead to life and We record what they did and the traces of their deeds that they have left behind.^[1] We have encompassed that in a Clear Book.

^[1] This shows that three kinds of the entries are made in the conduct-book of men. First, whatever a person does, good or bad is entered in the divine register. Second, whatever impressions a man makes on the objects of his environment and on the limbs of his own body itself, become recorded, and all these impressions will at one time become so conspicuous that man’s own voice will become audible and the whole history of his ideas and intentions and aims and objects and the pictures of all of his good and bad acts and deeds will appear before him. Third, whatever influences he has left behind of his good and bad actions on his future generation, on his society and on mankind as a whole, will go on being recorded in his account as far as they reach and as long as they remain active and operative. The full record of the good and bad training given by him to his children, the good or evil that he has spread in the society, and its impact on mankind as a whole, will go on being maintained till the time that it goes on producing good or evil results in the world.

Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind, and all things We have enumerated in a clear register.

Verily, We shall indeed bring the dead back to life; and We shall record whatever [deeds] they have sent ahead, and the traces [of good and evil] which they have left behind: for of all things do We take account in a record clear.

It is We Who give life to the dead, and record what they send forth and what they leave behind, and We keep an account of everything in a clear Record^[4].

^[4] See footnote 3511.

I shall bring the dead back to life by resurrecting them to give account on the day of resurrection. we record the good and the bad deeds that they send forth in this life to be rewarded for in the next, and we also record the good and bad aftereffects from their actions, such as the good that comes out of charity after they pass away and the evils that result of their misdeeds. We have counted everything, and recorded it in a clear book, which is the preserved tablet.

Give them an example ˹O Prophet˺ of the residents of a town, when the messengers came to them.

Recite to them, as a case in point, the story of the people of the town when the Messengers came to them.^[1]

^[1] The early commentators, generally, have expressed the opinion that the habitation implies the Syrian city of Antioch, and the messengers mentioned here were the ones sent by the Prophet Jesus for the preaching of his message there. Another thing that has been mentioned in this connection is that Antiochus was the king of this land at that time. But historically this story which Ibn Abbas, Qatadah, Ikrimah, Kaab Ahbar and Wahb bin Munabbih, and others have related on the basis of unauthentic Christian traditions is baseless. There have been 13 kings of the Seleucid dynasty named Antiochus who reigned in Antioch, and the rule of the last king of this name, rather the rule of this dynasty itself, came to an end in 65 B.C. At the time of the Prophet Jesus, the whole land of Syria and Palestine, including Antioch, was under the Romans. Then, no proof is forthcoming from any authentic tradition of the Christians that the Prophet Jesus might himself have sent any of his disciples to Antioch for preaching his message. On the contrary, the Acts of the Apostles N.T.) shows that the Christian preachers had reached Antioch for the first time a few years after the event of the crucifixion. Now, evidently, the people who were neither appointed messengers by Allah nor sent by His Messenger cannot be regarded as messengers of Allah by any interpretation even if they might have travelled for the purpose of preaching of their own accord. Moreover, according to the Bible, Antioch was the first city where the non-Israelites embraced Christianity in large numbers and where the Christian faith met with great success; whereas the habitation mentioned by the Quran was some such habitation which rejected the invitation of the messengers, and was consequently punished with a divine torment. History also does not bear any evidence that Antioch was ever afflicted with a destruction, which might be regarded, as the result of denying the Prophethood.

And present to them an example: the people of the city, when the messengers came to it -

AND SET FORTH unto them a parable - [the story of how] the people of a township [behaved] when [Our] message-bearers came unto them.

Give them an example of the People of the Town when the messengers came to it.

Give, O Messenger, these stubborn deniers an example that will be a lesson for them, which is the story of the people of the town when their messengers came to them.

We sent them two messengers, but they rejected both. So We reinforced ˹the two˺ with a third, and they declared, “We have indeed been sent to you ˹as messengers˺.”

We sent to them two Messengers and they rejected both of them as liars. Then We strengthened them with a third (Messenger).

When We sent to them two but they denied them, so We strengthened [them] with a third, and they said, "Indeed, we are messengers to you."

Lo! We sent unto them two [apostles], and. they gave the lie to both; and so We strengthened [the two] with a third; and thereupon they said: “Behold, we have been sent unto you [by God]!”

When We sent them two [messengers], but they rejected them, so We strengthened them with a third, and they said, “We are sent to you as messengers.”

When I sent to them at first two messengers to call them to Allah’s Oneness and His worship. But they rejected these two messengers. Then we sent as reinforcement for these two a third Messenger with them. The three messengers said to the people of the town: We - all three of us - have been sent to you, to call you to Allah’s Oneness and to follow His law.

The people replied, “You are only humans like us, and the Most Compassionate has not revealed anything. You are simply lying!”

They said: “We have been sent to you as Messengers.” The people of the town said: “You are only human beings like ourselves,^[1] and the Merciful Lord has revealed nothing.^[2] You are simply lying.”

^[1] In other words, what they wanted to say was Since you are human beings, you cannot be the messengers of God. The same was the view of the disbelievers of Makkah. They also said Muhammad cannot be a messenger because he is a man.
^[2] They say What sort of a Messenger is he that he eats food and moves about in the streets. Surah Al-Furqan, Ayat 7).

They said, "You are not but human beings like us, and the Most Merciful has not revealed a thing. You are only telling lies."

[The others] answered: “You are nothing but mortal men like ourselves; moreover, the Most Gracious has never bestowed aught [of revelation] from on high. You do nothing but lie!”

They said, “You are no more than human beings like us, and the Most Compassionate has not sent down anything. You are simply lying.”

The people of the town said to those who were sent: You are only men like us. You do not have any special status over us. The Merciful has not sent down any revelation to you. You are only lying about Allah in this claim of yours.

The messengers responded, “Our Lord knows that we have truly been sent to you.

The Messengers said: “Our Lord knows that we have indeed been sent to you

They said, "Our Lord knows that we are messengers to you,

Said [the apostles]: “Our Sustainer knows that we have indeed been sent unto you;

They said, “Our Lord knows that we are sent to you as messengers.

The three messengers said in response to the denial by the people of the town: Our Lord knows that we have been sent by Him to you, O people of the town! That is enough evidence for us.

And our duty is only to deliver ˹the message˺ clearly.”

and our duty is no more than to clearly convey the Message.”^[1]

^[1] That is, our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible to make you accept it forcibly, And if you do not accept it, we shall not be seized in consequence of your disbelief, You will yourselves be answerable for your crimes.

And we are not responsible except for clear notification."

but we are not bound to do more than clearly deliver the mes­sage [entrusted to us].”

Our duty is only to convey the message clearly.”

Our duty is only to clearly convey what we have been instructed to convey to you. We have no control over your guidance.

The people replied, “We definitely see you as a bad omen for us. If you do not desist, we will certainly stone you ˹to death˺ and you will be touched with a painful punishment from us.”

The people of the town said: “We believe you are an evil omen for us. If you do not desist, we will stone you or you will receive a grievous chastisement from us.”^[1]

^[1] What they meant was You are an evil omen for us. Our gods have become angry with us on account of what you have been saying against them. Now whatever calamity is befalling us is only because of you. Precisely the same thing used to be said by the disbelievers and the hypocrites of Arabia concerning the Prophet peace be upon him) If they suffer a loss, they say this is because of you. Surah An-Nisa, Ayat 77). That is why at several places in the Quran these people have been told that in the ancient times people also used to say such things of ignorance in regard to their Prophets. The people of Thamud said to their Prophet We regard you and your companions as a sign of bad omen. Surah An-Naml, Ayat 47). And the same was the attitude of the people of Pharaoh Whenever a good time came, they would say This is but our due, and when there was a hard time, they would ascribe their calamities to Moses peace be upon him) and his companions. Surah Al-Aaraf, Ayat 130).

They said, "Indeed, we consider you a bad omen. If you do not desist, we will surely stone you, and there will surely touch you, from us, a painful punishment."

Said [the others]: “Truly, we augur evil from you! Indeed, if you desist not, we will surely stone you, and grievous suffering is bound to befall you at our hands!”

The people said, “We consider you as an evil omen. If you do not desist, we will surely stone you, and we will inflict upon you a painful punishment.”

The people of the town said to the messengers: We see an evil omen in you. If you do not stop calling us to monotheism, we will punish you by stoning to death and you will receive a painful punishment from us.

The messengers said, “Your bad omen lies within yourselves. Are you saying this because you are reminded ˹of the truth˺? In fact, you are a transgressing people.”

The Messengers replied: “Your evil omen is with you.^[1] (Are you saying this) because you were asked to take heed? The truth is that you are a people who have exceeded all bounds.”^[2]

^[1] That is, no one is an evil omen for another. Everyman’s augury is hanging around his own neck. If a person sees an evil, it is because of his own self; and if he sees a good, it is also because of his own self. We have fastened the augury of every man to his own neck. Surah Bani-Israil, Ayat 13).
^[2] That is, you in fact want to avoid the good and you like the deviation instead of the guidance. Therefore, instead of determining the truth and falsehood by means of an argument, you are making these false pretenses on account of your superstitious whims.

They said, "Your omen [i.e., fate] is with yourselves. Is it^[1262] because you were reminded? Rather, you are a transgressing people."

^[1262] Your threat against us.

[The apostles] replied: “Your destiny, good or evil, is [bound up] with yourselves! [Does it seem evil to you] if you are told to take [the truth] to heart? Nay, but you are people who have wasted their own selves!”

The messengers said, “Your evil omen is with yourselves [because of your disbelief]. Is it^[5] because you are admonished? Rather, you are a people who transgress all bounds.”

^[5] i.e., this threat.

The messengers said in response to them: Your evil omen is within yourselves on account of your denial of Allah and your leaving out following His messengers. Do you see an evil omen if we reminded you of Allah! In fact, you are a people who have gone too far in the perpetration of disbelief and sins.

Then from the farthest end of the city a man came, rushing. He advised, “O my people! Follow the messengers.

In the meantime a man came running from the far end of the town, saying: “My people, follow the Messengers;

And there came from the farthest end of the city a man, running. He said, "O my people, follow the messengers.

At that, a man came running from the farthest end of the city, [and] exclaimed: “O my people! Follow these message-bearers!

A man came from the farthest end of the city, rushing, and said, “O my people, follow the messengers.

From a far part of the town a man came running fearing his people’s denial of the messengers and their threatening to kill or harm them. He said: O my people! Follow what these messengers have brought.

Follow those who ask no reward of you, and are ˹rightly˺ guided.

follow those who do not ask any recompense from you and are rightly-guided.^[1]

^[1] That servant of God, in this one sentence, put together all the arguments required for determining the genuineness of Prophethood. The genuineness of a Prophet can be determined by two things. First, his word and deed; second, his being selfless. What the person meant to say was this First, whatever these people are saying is perfectly reasonable, and their own character also is pure; second, no one can prove that they are calling the people to this faith on account of a selfish motive. Therefore, there is no reason why they should not be listened to. By citing this reasoning of the person the Quran set a criterion before the people of how to judge and determine the genuineness of the Prophethood of a Prophet, as if to say The word and deed of the Prophet Muhammad peace be upon him) bear full evidence that he is on the right path. Then, no one can point out any selfish motive or interest behind his struggle of preaching his message. Therefore, there is no reason why a sensible person should reject what he presents.

Follow those who do not ask of you [any] payment, and they are [rightly] guided.

Follow those who ask no reward of you, and themselves are rightly guided!

Follow those who ask no recompense of you, and who are guided.

O people! Follow those who do not ask you for any reward for conveying what they brought and they are rightly guided in the revelation of Allah that they convey to you. A person like this deserves to be followed.

And why should I not worship the One Who has originated me, and to Whom you will be returned.

Why should I not serve the One Who created me and to Whom all of you shall be sent back?^[1]

^[1] This sentence has two parts. The first part is a masterpiece of reasoning, the second of the wisdom of preaching. In the first part he says To worship the Creator is the demand of both reason and nature; it would be highly unreasonable that one should worship those who have not created him and should deny to be the servant of Him Who has created him. In the second part he warns his people to the effect All of you ultimately have to die and return to that God adoption of Whose service you object to. Therefore, you should consider for yourselves as to what goodness you could expect by turning away from Him.

And why should I not worship He who created me and to whom you will be returned?

“[As for me,] why should I not worship Him who has brought me into being, and to whom you all will be brought back?

Why should I not worship the One Who created me and to Whom you will all be brought back?

This well-wishing man said: What prevents me from worshipping Allah Who created me? What prevents you from worshipping your Lord Who created you, and to Him alone you will return when you are resurrected for the recompense?

How could I take besides Him other gods whose intercession would not be of any benefit to me, nor could they save me if the Most Compassionate intended to harm me?

What! Shall I take any deities apart from Him whose intercession will not avail me the least were the Merciful One to bring any adversity upon me, nor will they be able to rescue me?^[1]

^[1] That is, they are neither such favorites of God that even if I commit grave crimes, He will forgive me on their recommendation, nor are they so powerful that they should be able to rescue me if God may please to punish me.

Should I take other than Him [false] deities [while], if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me?

Should I take to worship­ping [other] deities beside Him? [But then,] if the Most Gracious should will that harm befall me, their intercession could not in the least avail me, nor could they save me:

Should I take besides Him other gods whose intercession cannot avail me in the least, nor can they come to my rescue, if the Most Compassionate wills to harm me?

Shall I take other deities to be wrongly worshipped instead of Allah Who created me? If the Merciful intends harm for me, the intercession of these other deities will not avail me at all, nor will they be able to save me from the harm that Allah intended for me if I die as a disbeliever.

Indeed, I would then be clearly astray.

Surely in that case^[1] I should indeed be in evident error.

^[1] If I make them my gods in spite of knowing all this.

Indeed, I would then be in manifest error.

and so, behold, I would have indeed, most obviously, lost myself in error!

Surely I would then be clearly misguided.

If I have to take them as deities besides Allah I would be in clear error as I would have worshipped a being that is not deserving of worship and I would have omitted worshipping the Being Who is deserving thereof.

I do believe in your Lord, so listen to me.”

I believe in your Lord;^[1] so listen to me.”

^[1] This sentence again contains a subtle point of the wisdom of preaching. Saying this the man made the people realize The Lord in Whom I have believed is not merely my Lord but your Lord, too. I have committed no error by believing in Him, but you, in fact, are certainly committing an error by not believing in Him.

Indeed, I have believed in your Lord, so listen to me."

“Verily, [O my people,] in the Sustainer of you all have I come to believe: listen, then, to me!”

I believe in your Lord, so listen to me.”

O my people, I have accepted both my and your Lord, so listen to me. I do not care about the threats of murder that you make. But his people insisted on killing him and Allah entered him into Paradise.

˹But they killed him, then˺ he was told ˹by the angels˺, “Enter Paradise!” He said, “If only my people knew

(Eventually they killed him and he was told): “Enter Paradise.”^[1] The man exclaimed: “Would that my people knew

^[1] That is, immediately following his martyrdom, the man was given the good news of Paradise. As soon as he entered the next world through the gate of death, there were the angels to receive him, and they gave him the good news that Paradise was awaiting him. The commentators have disputed the meaning of this sentence. Qatadah says Allah admitted him into Paradise straight away and he is living in it and receiving his sustenance. And Mujahid says This was told him by the angels as a good news; he will enter Paradise on the day of Resurrection along with the other believers.

It was said, "Enter Paradise."^[1263] He said, "I wish my people could know

^[1263] An abrupt transfer to the Hereafter conveys the meaning that the man met a violent death at the hands of the disbelievers and so was martyred for the cause of Allāh.

[And] he was told, “[Thou shalt] enter paradise!” - [whereupon] he exclaimed: “Would that my people knew

[But they killed him], so he was told^[6], “Enter Paradise.” He said, “If only my people knew^[7]

^[6] After he was martyred for the sake of Allah.
^[7] He said so after Allah admitted him into paradise and he saw the pleasures therein.

It was said in honour of this man after his people killed him: Enter Paradise after you are killed as a martyr. When he entered it and saw the delight therein, he said longingly: If only my people who denied and killed me knew about the forgiveness of sins that I obtained and what my Lord has honoured me with, they would have believed like how I believed and they would have attained a reward similar to mine.

of how my Lord has forgiven me, and made me one of the honourable.”

for what reason Allah has forgiven me and placed me among the honoured ones.”^[1]

^[1] This is a specimen of the high morality of the believer, He had no ill will or feeling of vengeance in his heart against the people who had just killed him so that he should invoke Allah against them. Instead, he was still wishing them well. After death the only wish that he cherished was Would that my people could know the good end that I have met, and could learn a lesson from my death, if not from my life, and adopt the righteous way. The noble person did not wish Hell for his murderers but wished that they should believe and become worthy of Paradise. The same thing has been commended in the Hadith He wished his people well when living as well as when dead.

Of how my Lord has forgiven me and placed me among the honored."

how my Sustainer has forgiven me [the sins of my past], and has placed me among the honoured ones!”

of how my Lord has forgiven me, and made me among the honored ones.”

It was said in honour of this man after his people killed him: Enter Paradise after you are killed as a martyr. When he entered it and saw the delight therein, he said longingly: If only my people who denied and killed me knew about the forgiveness of sins that I obtained and what my Lord has honoured me with, they would have believed like how I believed and they would have attained a reward similar to mine.

We did not send any soldiers from the heavens against his people after his death, nor did We need to.

After him, We did not send down any hosts from the heaven; We stood in no need to send down any host.

And We did not send down upon his people after him any soldiers from the heaven, nor would We have done so.

And after that, no host out of heaven did We send down against his people, nor did We need to send down any:

After his death, We did not send down any soldiers from heaven against his people, nor would We have done so.

In order to destroy his people who had denied and killed him, I did not need an army of angels to be sent down from the sky. Their matter was much easier than that for Me. I had decreed that their destruction will be by a blast from the sky and not by sending down the angels of punishment.

All it took was one ˹mighty˺ blast, and they were extinguished at once.

There was but a single Blast and suddenly they became silent and still.^[1]

^[1] These words contain a subtle satire. In their arrogance and pride of power and their strong antagonism towards the true faith, they thought they would annihilate the three Prophets and their followers, but, contrary to their plot, they were themselves annihilated by only one stroke of the divine punishment.

It was not but one shout,^[1264] and immediately they were extinguished.

^[1264] From Gabriel or a blast from the sky.

nothing was [needed] but one single blast [of Our punishment] - and lo! they became as still and silent as ashes.

It was no more than a single blast, and immediately they were extinguished.

Thus the incident of the destruction of his people was simply one blast which we sent upon them and they fell down with nothing remaining. Their example is like that of a fire that was burning and then was extinguished, leaving behind no trace.

Oh pity, such beings! No messenger ever came to them without being mocked.

Alas for My servants! Never does a Messenger come to them but they mock him.

How regretful for the servants. There did not come to them any messenger except that they used to ridicule him.

OH, THE REGRETS that [most] human beings will have to bear! Never has an apostle come to them without their deriding him!

Alas for the humans! No messenger ever comes to them but they ridicule him.

Alas for those servants who denied, and how regretful will their situation be on the day of resurrection when they will see the punishment. That is because in the world, whenever any Messenger from Allah came to them, they used to mock at and ridicule him. Their outcome will therefore be regret on the day of resurrection for the neglect of their duty to Allah.

Have the deniers not considered how many peoples We destroyed before them who never came back to life again?

Have they not seen how many nations before them did We destroy? Thereafter they never came back to them.^[1]

^[1] That is, they were annihilated so completely that not a trace of them was left behind them. No one in the world even remembers them today. Their civilization as well as their race has become extinct.

Have they not considered how many generations We destroyed before them - that they to them^[1265] will not return?

^[1265] i.e., to those living presently in the world.

Are they not aware of how many a generation We have destroyed before their time, [and] that those [that have perished] will never return to them,

Do they not see how many generations We destroyed before them who will never come back to them^[8]?

^[8] i.e., to the life of this world.

Did these people who deny and ridicule the messengers not see a lesson in those nations who preceded them? They passed away and did not return to the world a second time. Rather they met the actions they had sent ahead and Allah will recompense them for that.

Yet they will all be brought before Us.

All of them shall (one day) be gathered before Us.

And indeed, all of them will yet be brought present before Us.

and [that] all of them, all together, will [in the end] before Us be arraigned?

Yet all of them will be brought before Us.

All nations, without exception, will be brought before Me on the Day of Resurrection after they are resurrected for Me to give them the recompense for their actions.

There is a sign for them in the dead earth: We give it life, producing grain from it for them to eat.

Let the^[1] dead earth be a Sign for them.^[2] We gave it life and produced from it grain whereof they eat.

^[1] Until now the disbelieves of Makkah were being warned and reproved for their denial of the truth and their attitude of antagonism which they had adopted towards the Prophet peace be upon him). Now the discourse turns to the basic thing which was the actual cause of the conflict between them and the Prophet peace be upon him), i.e. the doctrine of Tauhid and the Hereafter, which the Prophet peace be upon him) was presenting and the disbelievers were refusing to accept. In this connection, some arguments have been given, one after the other, to make the people ponder over the realities, as if to say Observe these phenomena of the universe, which are ever present before you. Do they not point to the same reality, which this Prophet is presenting before you?
^[2] “A sign” A sign that Tauhid is the truth and shirk the falsehood.

And a sign for them is the dead earth. We have brought it to life and brought forth from it grain, and from it they eat.

And [yet,] they have a sign [of Our power to create and to resurrect] in the lifeless earth which We make alive, and out of which We bring forth grain, whereof they may eat;

There is a sign for them in the dead land: We give it life and produce from it grain for them to eat.

A sign for those who deny the resurrection that the resurrection is true is this dry and barren land, on which I sent down rain from the sky and I grew therein various types of plants and produced various kinds of grains for people to eat. The One Who gave life to this earth by sending down the rain and bringing out the plants, is able to give life to and resurrect the dead.

And We have placed in it gardens of palm trees and grapevines, and caused springs to gush forth in it,

We made in it gardens of date-palms and vines, and We caused springs to gush forth

And We placed therein gardens of palm trees and grapevines and caused to burst forth therefrom some springs -

and [how] We make gardens of date-palms and vines [grow] thereon, and cause springs to gush [forth] within it,

And We have made therein gardens of palm trees and grapevines, and caused springs to gush forth,

We have placed in this earth, on which I sent down rain, gardens of date palms and grapes; and I caused springs of water to gush forth to irrigate them.

so that they may eat from its fruit, which they had no hand in making. Will they not then give thanks?

that they might eat of its fruits. It was not their hands that made them.^[1] Will they not, then, give thanks?^[2]

^[1] Another translation of this sentence can be So that they may eat fruits thereof and what their own hands make. That is, the artificial kinds of food, which the people prepare from the natural products, e.g. bread, curry, jam, pickles, sauces and countless other things.
^[2] In these brief sentences the vegetable and plant life of the earth has been presented as an argument. Man is eating the products of the earth day and night and regards this as very ordinary. But if he considers it seriously, he will see that the growth of rich crops and lush green gardens from the dry earth and the flow of the springs and rivers is not a simple thing, which might be happening of itself, but there is a great wisdom and power and providence which is working behind it. Consider the reality of the earth. The substances of which it is composed do not possess any power of their own for growth. All these substances individually as well as after every sort of combination, remain inorganic, and thus do not possess any sign of life. The question is How did it become possible for plant life to emerge from the lifeless earth? If one looks into it, one will see that there are some important factors without whose provision beforehand life here could not have come into existence.

That they may eat of His fruit.^[1266] And their hands have not produced it,^[1267] so will they not be grateful?

^[1266] i.e., that which Allāh has produced for them.
^[1267] An alternative meaning is "And eat from] what their hands have produced i.e., planted and harvested]." Both are grammatically correct.

so that they may eat of the fruit thereof, though it was not their hands that made it. Will they not, then, be grateful?

so that they may eat of its fruit that was not made by their hands^[9]. Will they not then give thanks?

^[9] i.e., that which Allah has produced for them without labor on their part.

So that people can eat of the fruits of those gardens that Allah has blessed them with and for which they did not make any effort. Do they not thank Allah, Who gave them all of that out of His bounty and mercy for them, by worshipping Him alone and having faith in His messengers?!

Glory be to the One Who created all ˹things in˺ pairs—˹be it˺ what the earth produces, their genders, or what they do not know!

Holy is He^[1] Who created all things in pairs, whether it be of what the earth produces, and of themselves, and of what they do not know.^[2]

^[1] Glory be to Him He is free from every defect and fault, from every error and weakness, and that another one should be His associate and partner in His work. The Quran has generally used these words when refuting polytheistic beliefs, because every belief of shirk is, in fact, an imputation of some defect, some weakness and some fault to Allah. When a person says that Allah has an associate, he in fact, thinks that either Allah is incapable of running and ruling His Kingdom alone, or He is under compulsion to make another His associate in His work. Or, some other beings are so powerful in themselves that they are interfering in God’s administration and God is putting up with their interference. Or, God forbid, Allah has the weaknesses of the worldly kings, due to which He is surrounded by an army of ministers, courtiers, flatterers and beloved princes or princesses, and thus many powers of Godhead have become divided among them. Had there been no such notions of ignorance about Allah in the minds, there could be no question of any idea of shirk in the world. That is why it has been stated again and again in the Quran That Allah is free from and exalted far above those defects and faults and weaknesses which the mushriks ascribe to Him.
^[2] This is still another argument for Tauhid. Here again certain realities of daily experience have been mentioned and it is suggested that man observes these day and night but does not ponder over them seriously, whereas they contain signs and pointers to the reality. The coming together of the man and woman is the cause of man’s own birth. Procreation among the animals also is due to the combination between the male and the female. Also about vegetation, man knows that the law of sex is working in it. Even among the lifeless substances when different things combine with one another, a variety of compounds come into existence. The basic composition of matter itself has become possible due to the close affinity between the positive and the negative electric charges. This law of the pairs which is the basis of the existence of the entire universe, contains in itself such complexities and finenesses of wisdom and workmanship, and there exist such harmonies and mutual relationships between the members of each pair that an objective observer can neither regard it as the result of an accident, nor can he believe that many different gods might have created these countless pairs and matched their members, one with the other, with such great wisdom. The members of each pair being a perfect match for each other and coming into being of new things with their combination itself is an explicit argument of the Creator’s being One and only One.

Exalted is He who created all pairs^[1268] - from what the earth grows and from themselves and from that which they do not know.

^[1268] Or "all species."

Limitless in His glory is He who has created opposites in whatever the earth produces, and in men’s own selves, and in that of which [as yet] they have no knowledge.

Glory be to the One Who created all types of things^[10] that the earth produces, and of themselves, and of things that they have no knowledge about.

^[10] i.e., all species, all things in pairs.

Glory be to Allah Who created the various types of plants and trees, and of the souls of people, as He created males and females, and other creations of Allah that people do not know of on land, sea and other places.

There is also a sign for them in the night: We strip from it daylight, then—behold!—they are in darkness.

And the night is another Sign for them. We strip the day from it and they become plunged in darkness.^[1]

^[1] The alternation of the night and day also is one of those realities which man does not regard as worthy of much attention only because it is a phenomenon of daily occurrence and experience; whereas if he considers how the day passes and how the night falls, and what is the wisdom in the passing of the day and in the falling of the night, he will himself realize that this is an obvious sign of the existence of an All-Powerful and All-Wise Allah and of His being One and only One. The day cannot pass and the night cannot fall until the sun hides from the earth. The great regularity which is found in the alternation of the day and night was not possible unless the sun and the earth were bound in one and the same relentless system. Then the deep relationship which exists between the alternation of the day and night and the other creations on the earth clearly points to the fact that this system has been established deliberately by a Being with perfect wisdom. The existence on the earth, of the men and animals and vegetation, and even of water and air and different minerals, is in fact, the result of placing the earth at a particular distance from the sun, with the arrangement that the different parts of the earth should go on successively coming before the sun and hiding from it at definite intervals. If the distance of the earth from the sun had been a little longer, or a little shorter, or there had been a perpetual night on one side of it and a perpetual day on the other, or the alternation of the day and night had been much faster or much slower, or sometimes the day had appeared suddenly and sometimes the night without any system, no life could be possible on this planet, and even the form and appearance of the inorganic substances would have been much different from what it is now. If the hearts are not blinded, one can clearly perceive in this system the working of a God, Who willed to bring into being this particular kind of creation on the earth and then established relevance, harmonies and relationships between the earth and the sun precisely in accordance with its needs and requirements. If a person regards the concept of the existence of God and His Unity as far removed from reason, he should think for himself and see how much farther removed should it be from reason to ascribe this wonderful creation to many gods, or to think that all this has happened automatically under some deaf and blind law of nature. When a person who can accept without question these latter unreasonable explanations, only on the basis of conjecture and speculation, says that the existence of a system and wisdom and purpose is not a sufficient proof of the existence of God, it becomes difficult for us to believe whether such a person really feels the need and necessity of a rational proof, sufficient or insufficient in any degree whatever, for accepting any concept of creed in the world.

And a sign for them is the night. We remove^[1269] from it the [light of] day, so they are [left] in darkness.

^[1269] Literally, "strip" or "peel." Sunlight projected onto the earth is removed from it as the earth turns and night approaches.

And [of Our sway over all that exists] they have a sign in the night: We withdraw from it the [light of] day - and lo! they are in darkness.

There is another sign for them in the night: We strip from it the daylight, and they are left in darkness.

An indication for people of Allah’s Oneness is that I take away the daylight as the day draws to an end, bringing the night, as the day withdraws from it, until the people are in complete darkness.

The sun travels for its fixed term. That is the design of the Almighty, All-Knowing.

The sun is running its course to its appointed place.^[1] That is the ordaining of the All-Mighty, the All-Knowing.

^[1] “Place of rest” may either mean the place where the sun will ultimately come to a halt, or the time when it will come to a halt. The true meaning of this verse can be determined only when man has attained the full and exact knowledge of the realities of the universe. But man’s knowledge is such that it has been changing in every age and what he seems to know today might change tomorrow. The people of the ancient times on the basis of their observations of the sun believed that it was moving round the earth. Then after further research and observation the view became that the sun was stationary and all the planets of the solar system were revolving round it. But this theory also did not last long. The later observations revealed that not only the sun but all the stars are also moving in a particular direction, at speeds of 10 to 100 miles per second. About the sun the modern astronomers hold the view that it is moving at a speed of 20 kilometers about 12 miles) per second along with its whole family of the planets. See Star and Sun in Encyclopedia Britannica).

And the sun runs [on course] toward its stopping point. That is the determination of the Exalted in Might, the Knowing.

And [they have a sign in] the sun: it runs in an orbit of its own [and] that is laid down by the will of the Almighty, the All-Knowing;

The sun is running to its determined course. That is the design of the All-Mighty, All-Knowing.

A sign for them of Allah’s Oneness is this sun that runs to a point that Allah knows and does not go beyond that. That determination is the determination of the Mighty, who is not challenged by anyone, the Knower from Whom nothing of His creation is hidden.

As for the moon, We have ordained ˹precise˺ phases for it, until it ends up like an old, curved palm stalk.

We have appointed stages for the moon till it returns in the shape of a dry old branch of palm-tree.^[1]

^[1] That is, the phases of the moon go on changing throughout the month. It begins as a crescent, then goes on waxing every day till it becomes the full moon on the 14th of the month. Then it starts waning every day till at last it returns to its original shape of the crescent. The same has been happening for millions of years with perfect regularity, and no change has ever occurred in the phases of the moon. That is why one can always calculate and find out exactly in what phase the moon will be on a particular day. If the movement of the moon had not been bound in a system, estimation of its phases would not have been possible.

And the moon - We have determined for it phases, until it returns [appearing] like the old date stalk.

and [in] the moon, for which We have determined phases [which it must traverse] till it becomes like an old date-stalk, dried-up and curved:

As for the moon, We have determined phases for it, until it becomes like an old palm stalk.

A sign for them indicating His Oneness, (may He be glorified), is this moon for which I have determined phases each night. It begins small then becomes big and then small again until it becomes similar to a twisted, old date stalk, in it appearing as thin, curved, yellow and old.

It is not for the sun to catch up with the moon, nor does the night outrun the day. Each is travelling in an orbit of their own.

Neither does it lie in the sun's power to overtake the moon^[1] nor can the night outstrip the day.^[2] All glide along, each in its own orbit.^[3]

^[1] This sentence can have two meanings and both are correct.
^[2] 1) The sun does not have the power that it should draw the moon into itself, or enter its orbit and collide with it.
^[3] 2) The sun cannot appear in the times which have been appointed for the rising and appearing of the moon. It is not possible that the sun should suddenly appear on the horizon when the moon is shining at night.

It is not allowable [i.e., possible] for the sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming.

[and] neither may the sun overtake the moon, nor can the night usurp the time of day, since all of them float through space [in accordance with Our laws].

It is not for the sun to catch up with the moon, nor for the night to outstrip the day. Each is floating in its own orbit.

These signs; the sun moon, night and day, each are predetermined by Allah's divine arrangement/determination and do not surpass what has been determined for them. The sun cannot catch up with the moon to change its course or take away its light, and nor can the night outpace the day and enter upon it before its time ends. All these creations, subservient or not, such as stars and galaxies, have their own courses as per Allah’s determination and protection.

Another sign for them is that We carried their ancestors ˹with Noah˺ in the fully loaded Ark,

Another Sign for them is that We carried all their offspring in the laden vessel^[1]

^[1] “A laden vessel” the Ark of the Prophet Noah peace be upon him). As to boarding of the progeny of man in it, it means that although apparently a few companions of the Prophet Noah peace be upon him) had boarded it, in reality all human beings who are to be born till Resurrection were boarding it; all the rest of mankind had been drowned in the flood, all later human beings are the children of those who were rescued in the Ark.

And a sign for them is that We carried their forefathers^[1270] in a laden ship.

^[1270] Usually meaning "descendants" or "offspring," the word "dhurriyyah" is used here to denote forefathers their being the offspring of Noah), who were saved from the flood.

And [it ought to be] a sign for them that We bear their offspring [over the seas] in laden ships,

Another sign for them is that We carried their offspring^[11] in the loaded Ark,

^[11] "Dhurriyyah" lit., offspring); however, it is used here to denote ancestors being the offspring of Noah) who were saved from the flood.

Another sign for them of Allah’s Oneness and of His favour to His servants is that I carried those who were saved from the flood from the progeny of Adam in the time of Noah in the ship that was filled with Allah’s creations. Allah carried therein a pair of every species.

and created for them similar things to ride in.

and then created for them other vessels like those on which they ride.^[1]

^[1] This indicates that the first vessel ever to be made in the world was the one made by the Prophet Noah peace be upon him). Before that time man did not know any method of crossing the rivers and the seas. This method was first of all taught by Allah to the Prophet Noah peace be upon him), and when some servants, of Allah were rescued in it from the flood, their future generations started making boats and ships for their sea journeys.

And We created for them from the likes of it that which they ride.

and [that] We create for them things of a similar kind, on which they may embark [in their travels];

and We created for them similar things on which they ride.

A sign for them of Allah’s Oneness and His favour to His servants is that I created for them, like the ship of Noah, conveyances and some types of animals on which they can travel long distances.

If We willed, We could drown them: then no one would respond to their cries, nor would they be rescued—

Should We so wish, We can drown them, and there will be none to heed their cries of distress, nor will they be rescued.

And if We should will, We could drown them; then no one responding to a cry would there be for them, nor would they be saved

and [that,] if such be Our will, We may cause them to drown, with none to respond to their cry for help: and [then] they cannot be saved,

If We willed, We could drown them, then there would be no one to respond to their cry, nor could they be rescued,

If I wished to drown them I would have done so. There would be no one to help them if I wished to drown them and there would be no one to rescue them if they drowned by My command and decree.

except by mercy from Us, allowing them enjoyment for a ˹little˺ while.

It is only Our Mercy (that rescues them) and enables enjoyment of life for a while.^[1]

^[1] The signs until now were mentioned as arguments for Tauhid. This sign has been mentioned to make man realize that whatever powers he has been given over the forces of nature, have been given him by Allah and are not of his own acquirement. And whatever methods he has discovered of exploiting these forces; have been discovered also through the guidance of Allah and not solely by himself. Man did not have the power and strength to have subdued these great forces by his own power, nor the capability to have discovered the secrets of nature himself and known the methods of taking service from them. Then he can use and employ the forces over which he has been given control by Allah only till the time that Allah wills them to remain subdued to him. For when Allah wills otherwise the same forces which were serving man turn against him suddenly and he finds himself utterly helpless before them. To call man’s attention to this reality, Allah has presented the case of the sea journey only as an example. The whole human race would have perished in the flood had Allah not taught the method of making the vessel to the Prophet Noah peace be upon him) and had his followers not boarded it. Then the scattering of the human race over the whole earth became possible only because the people learned the principles of building vessels from Allah and became able to cross the rivers and oceans. But from that humble beginning till today in spite of making great strides in the art of building huge ships and attaining every possible perfection in the science of navigation, man cannot claim that he has brought the rivers and the oceans fully under his control and power. Even today the water of God is still in God’s own power alone and whenever He wills He drowns man along with his ships in it.

Except as a mercy from Us and provision for a time.

unless it be by an act of mercy from Us and a grant of life for a [further span of] time.

except by a mercy from Us, leaving them to enjoy for a while.

Except if I have mercy on them by rescuing them from drowning and restoring them to enjoy until a specified time that they will not go beyond, so that they take a lesson and have faith.

˹Still they turn away˺ when it is said to them, “Beware of what is ahead of you ˹in the Hereafter˺ and what is behind you ˹of destroyed nations˺ so you may be shown mercy.”

When it is said to such people: “Guard yourselves against what is ahead of you and what has preceded you^[1] that mercy be shown to you” (they pay scant heed to it).

^[1] “What is behind you” Which the peoples before you have seen and experienced.

But when it is said to them, "Beware of what is before you and what is behind you;^[1271] perhaps you will receive mercy..."^[1272]

^[1271] Of sins or of life in this world and the Hereafter.
^[1272] The conclusion of this sentence is understood to be "...they ignored the warning."

And [yet,] when they are told, “Beware of [God’s insight into] all that lies open before you and all that is hidden from you, so that you might be graced with His mercy,” [most men choose to remain deaf;]

When it is said to them, “Beware of what is ahead of you and what is behind you^[12], so that you may be shown mercy^[13].”

^[12] Of what awaits you in this life and in the Hereafter, or of the sins of the past and the future.
^[13] But they ignored the warning.

When these idolaters who turn away from faith are told: Beware of what you are going towards in the Hereafter and its difficulties, and beware of the world behind you, in the hope that Allah will favour you with His mercy, they do not comply with that but they turn away from it without any care.

Whenever a sign comes to them from their Lord, they turn away from it.

Never does any Sign of their Lord come to them, but they turn away from it.^[1]

^[1] “Signs” Verses of the divine Book by which man is admonished, and the signs which are found in the universe and in man’s own self and in his history which serve as abject lessons for man, provided he is inclined to learn any lesson.

And no sign comes to them from the signs of their Lord except that they are from it turning away.

and no message of their Sustainer s messages ever reaches them without their turning away from it.

No sign ever comes to them from their Lord except that they turn away from it.

Whenever Allah’s signs indicating to His Oneness and His being deserving of being worshipped alone came to these idolaters, they used to turn away from it without taking heed.

And when it is said to them, “Donate from what Allah has provided for you,” the disbelievers say to the believers, “Why should we feed those whom Allah could have fed if He wanted to? You are clearly astray!”

And when it is said to them: “Spend (in the Way of Allah) out of the sustenance that Allah has provided you,” the unbelievers say to the believers: “Shall we feed him whom, Allah would have fed, had He so wished?” Say: “You are in evident error.”^[1]

^[1] This means to show that disbelief has not only blinded their intellect but has destroyed their moral sense, too. They neither have the right thought about Allah nor do they adopt the right attitude towards the people. They react adversely to every admonition, follow a perverse philosophy in respite of every deviation and immorality and have a ready-made pretense for escape from every good.

And when it is said to them, "Spend from that which Allāh has provided for you," those who disbelieve say to those who believe, "Should we feed one whom, if Allāh had willed, He would have fed? You are not but in clear error."

Thus, when they are told, “Spend on others out of what God has provided for you as sus­tenance,” those who are bent on denying the truth say unto those who believe, “Shall we feed anyone whom, if [your] God had so willed, He could have fed [Himself]? Clearly, you are but lost in error!”

And when it is said to them, “Spend of what Allah has provided you with”, the disbelievers say to the believers, “Should we feed those whom Allah could feed if He willed? You are clearly misguided!”

When these stubborn ones are told: Assist the poor and the needy with the wealth that Allah has provided you with, they disapprovingly reply saying to those who have faith: Shall we feed those whom Allah could feed if He wanted to?! So we do not go against His will. You, O believers, are simply in clearly error and far off from the truth.

And they ask ˹the believers˺, “When will this threat come to pass, if what you say is true?”

They^[1] say: “When will this threat (of Resurrection) come to pass? Tell us if indeed you are truthful.”^[2]

^[1] After Tauhid the other question about which a dispute was raging between the Prophet peace be upon him) and the disbelievers was the question of the Hereafter. Rational arguments about this have been given in the end of the discourse. Here, before giving the arguments, the Hereafter has been depicted with all its horrors so that the people should know that what they are refusing to believe in cannot be averted by their denial, but they have to meet and experience it one day inevitably.
^[2] The question did not mean that they wanted to know the exact date of the coming of the Hereafter, and if, for instance, they were told that it would take place on such and such a date in such and such a month and year, their doubts would have been removed and they would have believed in it. Such questions, in fact, were put as a challenge only for the sake of argument. What they meant to say was that there would be no Resurrection whatever, as if to say You are threatening us with Resurrection without rhyme or reason. That is why in reply it has not been said that Resurrection will take place on such and such a day, but that it shall come and shall be accompanied by such and such horrors.

And they say, "When is this promise, if you should be truthful?"

And they add, “When is this promise [of resurrection] to be fulfilled? [Answer this] if you are men of truth!”

They say, “When will this promise come to pass, if you are truthful?”

The disbelievers who deny the resurrection say in denial of it and regarding it as far-fetched: When is this resurrection if you, O believers, are true in your claim that it is to occur?

They must be awaiting a single Blast, which will seize them while they are ˹entrenched˺ in ˹worldly˺ disputes.

The Truth is that they are waiting for nothing but a mighty Blast to seize them the while they are disputing (in their worldly affairs),

They do not await except one blast^[1273] which will seize them while they are disputing.

^[1273] Literally, "cry" or "shriek," meaning the first blast of the Horn which will strike dead every living thing on the earth without warning.

[And they are unaware that] nothing awaits them beyond a single blast [of God’s punishment], which will overtake them while they are still arguing - [against resurrection]:

They are not awaiting but a single Blast that will seize them while they are still disputing^[14].

^[14] The first blast lit., a cry or a shriek) of the Trumpet will take them by surprise on the Day of Judgment while they will be disputing in their worldly affairs.

But all these deniers of resurrection who regard it as far-fetched are waiting for is the first blast when it is blown into the trumpet, which will suddenly overtake them while they are in their worldly concerns of buying, selling, irrigating and herding and other worldly concerns.

Then they will not be able to make a ˹last˺ will, nor can they return to their own people.

and they will not even be able to make a testament, nor to return to their households.^[1]

^[1] That is, the Resurrection will not take place piecemeal so that the people may leisurely watch its coming, but it will come all of a sudden when the people will be engaged in their daily business and they will have no idea whatever that the end of the world had approached. There will be a terrible blast and everyone will fall dead at the spot. Abdullah bin Amr and Abu Hurairah have related a Hadith from the Prophet peace be upon him) saying The people will be walking on the roads as usual, will be buying and selling in the markets, will be disputing matters in their assemblies, when suddenly the Trumpet shall be sounded. Thereupon the one who was buying cloth would collapse and he would not have the time to put down the cloth from his hand; the one who was filling a cistern to water his animals would not have the time to water; and the one who was going to eat, would not have the time to lift the morsel to his mouth and Resurrection will take place.

And they will not be able [to give] any instruction, nor to their people can they return.

and so [sudden will be their end that] no testament will they be able to make, - nor to their own people will they return!

Then they will not be able to make a will, nor will they be able to return to their households.

When this blast surprises them they will not be able to make a bequest for one another, and they will not be able to return to their homes and families. Instead, they will die whilst they are in these worldly concerns of theirs.

The Trumpet will be blown ˹a second time˺, then—behold!—they will rush from the graves to their Lord.

Then the Trumpet shall be blown and lo! they will come out of their graves and be on the move towards their Lord,^[1]

^[1] For the explanation of the blowing of the Trumpet, see E.N. 78 of Surah TaHa). As for the length of the interval between the first blowing of the Trumpet and its second blowing, we have no information. The interval may be of hundreds and thousands of years. Abu Hurairah has related that the Prophet peace be upon him) said Israfil has put the Trumpet to his mouth and is looking up to the divine Throne, awaiting orders for blowing it. The Trumpet will be blown thrice.

And the Horn will be blown;^[1274] and at once from the graves to their Lord they will hasten.

^[1274] For the second time, signaling the Resurrection.

And [then] the trumpet [of resurrection] will be blown - and lo! out of their graves towards their Sustainer will they all rush forth!

The Trumpet will be blown^[15] [again], and at once they will rush from their graves to their Lord.

^[15] i.e., the second blast or blow.

The trumpet will be blown a second time for the resurrection, and suddenly they will all come out of their graves rushing towards their Lord for the reckoning and recompense.

They will cry, “Woe to us! Who has raised us up from our place of rest? This must be what the Most Compassionate warned us of; the messengers told the truth!”

(nervously) exclaiming. “Alas for us! Who roused us out of our sleeping-place?”^[1] “This is what the Merciful One had promised, and what (His) Messengers had said was true.”^[2]

^[1] That is, at that time they will not realize that they had been dead and had been raised back to life after a long period, but they will be thinking that they had fallen asleep, and had been woken up suddenly by some terrible catastrophe, and were running away from it. For further details, see Surahs TaHa, Ayat 103);Al-Hajj, Ayats 1-2).
^[2] Here, it is not clear as to who will give this answer. It may be that they themselves would realize after some time to their horror that it was the same thing of which the Messengers of God used to inform them and they used to belie them. It may also be that the believers will remove their misunderstanding and tell them that it was not waking up from sleep but the second life after death. And it may also be that they will understand this from the general conditions prevailing on the Day of Resurrection and the angels might tell them this.

They will say, "O woe to us! Who has raised us up from our sleeping place?" [The reply will be], "This is what the Most Merciful had promised, and the messengers told the truth."

They will say: “Oh, woe unto us! Who has roused us from our sleep [of death]?” [Whereupon they will be told:] “This is what the Most Gracious has promised! And His message-bearers spoke the truth!”

They will say, “Woe to us! Who has resurrected us from our resting place?” [They will be told,] “This is what the Most Compassionate promised, and the messengers told the truth.”

These disbelievers who deny the resurrection will say in regret: What loss is ours! Who is it that has raised us from our grave? They will be given a response to their question: This is what Allah promised and will definitely occur. The messengers spoke the truth in the message of their Lord that they conveyed in this regard.

It will only take one Blast, then at once they will all be brought before Us.

Then there will simply be one single Blast, and all will have gathered before Us.

It will not be but one blast, and at once they are all brought present before Us.

Nothing will there have been but one single blast - and lo! before Us will all of them be arraigned [and be told]:

It will only be a single Blast, and at once they will all be brought before Us.

The matter of resurrection from the graves will only be an effect of a second blowing of the trumpet and all created things will be presented before us on the Day of Resurrection to give account.

On that Day no soul will be wronged in the least, nor will you be rewarded except for what you used to do.

Today^[1] no one shall suffer the least injustice, and you shall not be recompensed except according to your deeds.

^[1] This is what Allah will tell the disbelievers and the polytheists, the sinners and the culprits, when they will be presented before Him.

So today [i.e., the Day of Judgement] no soul will be wronged at all, and you will not be recompensed except for what you used to do.

“Today, then, no human being shall be wronged in the least, nor shalt you be requited for aught but what you were doing [on earth].

On that Day no soul will be wronged in the least, nor will you be recompensed except for what you used to do.

Judgement will be passed with fairness on that day and you, O servants, will not be wronged in the least by an increase of your bad deeds or a reduction in your good deeds. You will simply be given the full recompense for what you used to do in the worldly life.

Indeed, on that Day the residents of Paradise will be busy enjoying themselves.

Indeed, the people of Paradise will be busy enjoying themselves:^[1]

^[1] To understand this one should remember that the righteous believers will not be withheld in the Plain of Resurrection, but in the very beginning they will be sent to Paradise without accountability, or after a mild reckoning, because their record will be clean. There will be no need to keep them waiting during the hearing by the Court. Therefore, Allah will tell the culprits, who will be required to render their accounts, in the Plain of Resurrection Look! the righteous people whom you used to mock and regard as foolish in the world, are today enjoying the pleasures of Paradise because of their wisdom, and you, who in your own judgment were very prudent and sagacious, are being condemned to accountability for your misdeeds.

Indeed the companions of Paradise, that Day, will be amused in [joyful] occupation -

“Behold, those who are destined for paradise shall today have joy in whatever they do:

Indeed, on that Day the people of Paradise will be busy enjoying themselves,

The people of Paradise on this day, which is the day of resurrection, will be preoccupied from thinking about others, because of the permanent bliss and supreme success they will see. They will be enjoying that happily.

They and their spouses will be in ˹cool˺ shade, reclining on ˹canopied˺ couches.

they and their spouses shall be reclining on their couches in shady groves;

They and their spouses - in shade, reclining on adorned couches.

in happiness will they and their spouses on couches recline;

they and their spouses will be reclining on couches in the shade.

They and their spouses will be comfortably sitting on couches under lush shades in Paradise.

There they will have fruits and whatever they desire.

therein there will be all kinds of fruits to eat, and they shall have all that they desire.

For them therein is fruit, and for them is whatever they request [or wish]

[only] delight will there be for them, and theirs shall be all that they could ask for:

They will have therein fruits and all what they ask for^[16].

^[16] i.e., wish or desire.

In this Paradise they will have various types of wholesome fruits such as grapes, figs and pomegranates and they will have any type of delight or bliss that they ask for. Whatever they ask for they will get.

And “Peace!” will be ˹their˺ greeting from the Merciful Lord.

“Peace” shall be the word conveyed to them from their Merciful Lord.

[And] "Peace," a word from a Merciful Lord.

peace and fulfillment through the word of a Sustainer who dispenses all grace.

“Peace”: a word from a Most Merciful Lord.

Over and above this bliss they will have peace that they will get, as a statement from a Lord Who is merciful to them. When He will greet them with peace they will attain peace and safety from all sides and they will obtain the greeting that no other greeting can surpass.

˹Then the disbelievers will be told,˺ “Step away ˹from the believers˺ this Day, O wicked ones!

“Criminals, separate yourselves from others today!^[1]

^[1] This can have two meanings

[Then He will say], "But stand apart today, you criminals.^[1275]

^[1275] i.e., remove yourself from the ranks of the believers to be distinguished from them.

“But stand aside today, O you who were lost in sin!

“Stand apart [from the believers] this Day, O wicked ones!

The idolaters will be told on the day of resurrection: Step aside from the believers. It is not appropriate for them to be with you because of the disparity in your recompense and theirs and in your attributes and theirs.

Did I not command you, O Children of Adam, not to follow Satan, for he is truly your sworn enemy,

Children of Adam, did I not command you not to serve Satan � he is to you an open enemy

Did I not enjoin upon you, O children of Adam, that you not worship Satan - [for] indeed, he is to you a clear enemy -

Did I not enjoin on you, O you children of Adam, that you should not worship Satan – since, verily, he is your open foe

Did I not command you, O children of Adam, not to worship Satan, for he is your sworn enemy,

Did I not advise and instruct you on the tongues of My messengers and say to you: O children of Adam! Do not follow Satan by committing various types of disbelief and sins. Satan is a clear enemy to you. How can any sensible person follow an enemy of his who has made his enmity clear!

but to worship Me ˹alone˺? This is the Straight Path.

and serve Me alone: this is the Straight Way?^[1]

^[1] Here again Allah has used ibadat worship) in the sense of itaat obedience). This subject has already been explained above in Surah Al-Baqarah, Ayat 172); Surah An- Nisa, Ayat 117), Surah Al-Anaam, Ayats 121, 137),Surah At- Taubah, Ayat 31); Surah Ibrahim, Ayat 22); Surah Al-Kahf, Ayat 52); Surah Maryam, Ayat 42), Surah Al-Qasas, Ayat 63) and E.N. 63 of Surah Saba). In this connection, the fine explanation given of it by Imam Razi in his Tafsir Kabir is also noteworthy. He writes Do not worship Satan means Do not obey him, the reason being that only falling prostrate before him is not forbidden, but following him and obeying his commands also is forbidden; therefore, itaat obedience) is ibadat worship). After this, the Imam raises the question If ibadat means itaat, then have the Muslims been commanded to worship the Prophet and the rulers in the verse Atiullaha wa ati-ur-rasula wa ulil-amri min-kum? He himself answers it thus If obedience to them is in accordance with the commands of Allah, it will be Allah’s worship ibadat) and His obedience itaat). Did not the angels fall prostrate before Adam in obedience to Allah’s command? This was nothing but worship of Allah. Obedience of the rulers will be their worship only in cases where they are obeyed in matters in which Allah has not given leave to obey them. Then he writes If a person comes to you and commands you to do something, you should see whether his command is in accordance with the command of Allah or not. If it is not, Satan is with him; and if you obeyed him in this, you worshiped him and his Satan. Likewise, if your self urges you to do something, you should see whether it is permissible to do it according to the Sahariah or not. If it is not permissible, your self is Satan itself, or Satan is with it. If you obeyed him, you in fact became guilty of worshiping him. Further on, he writes But there are different degrees of the worship of Satan. Sometimes it so happens that a man does a work and his limbs and his tongue also join him in this, and his heart also cooperates. At another time it so happens that a man uses his limbs to do a work but his heart and tongue do not cooperate in this. Some people commit a sin while their heart is disagreeable and their tongue is invoking Allah for forgiveness, and they confess that they are committing an evil. This is Satan’s worship with external limbs. There are other people who commit a crime with a cool mind and express pleasure and satisfaction with the tongue also. Such people are the worshipers of Satan from outside as well as from inside. Tafsir Kabir, vol. VII, pp. 103-104).

And that you worship [only] Me? This is a straight path.

and that you should worship Me [alone]? This would have been a straight way!

but to worship Me? This is a straight path.

I instructed you, O children of Adam, to worship Me alone and not to associate anything as partners to me. Worshipping Me alone and following Me is a straight path that leads to My pleasure and entry into Paradise. But you did not comply with my advice and instruction in that regard.

Yet he already misled great multitudes of you. Did you not have any sense?

Still, he misguided a whole throng of you. Did you have no sense?^[1]

^[1] That is, If you had been deprived of reason and you had served your enemy instead of your Lord, you could have the reason to offer an excuse. But you, in fact, had been blessed with reason by Allah and you were using it to advantage in all the affairs of the world, and you had been warned by Allah through the Prophets as well, yet, when you were deceived by your enemy and he succeeded in leading you astray, you could not be excused from the responsibility of your folly.

And he had already led astray from among you much of creation, so did you not use reason?

And [as for Satan -] he had already led astray a great many of you: could you not, then, use your reason?

He had already misled great multitudes of you. Did you not then have sense?

Satan has misled many of you. Did you not have intellects which you could use, and with sound reasoning it would have lead you to obey your Lord and worship only Him (may He be glorified)? And your intellects should have been enough as a safeguard from you following Satan who is your clear enemy.

This is the Hell you were warned of.

Now this is the Hell of which you were warned.

This is the Hellfire which you were promised.

“This, then, is the hell of which you were warned again and again:

This is the Hell that you were promised.

This is Hell, which you were warned against in the world for your disbelief. It was a matter of the Ghaib to you, but today here you can witness it with your own eyes.

Burn in it Today for your disbelief.”

Burn in it on account of your disbelieving.

[Enter to] burn therein today for what you used to deny."^[1276]

^[1276] Or "because you used to disbelieve."

endure it today as an outcome of your persistent denial of the truth!”

Burn in it Today for your disbelief^[17].”

^[17] i.e., because you used to disbelieve.

Enter it today and suffer from its heat remaining therein forever on account of your rejection of Allah in your worldly life.

On this Day We will seal their mouths, their hands will speak to Us, and their feet will testify to what they used to commit.

Today We shall put a seal on their mouths, and their hands will speak to Us and their feet shall bear witness to what they had been doing.^[1]

^[1] This command will be given in respect of the stubborn culprits, who will refuse to confess their crimes, will belie the witnesses, and will also not acknowledge the genuineness of their conduct-book. Then will Allah Almighty command Well, stop your babbling. Just see what your own limbs say about your misdeeds. In this connection, here only the evidence to be given by the hands and the feet has been mentioned. But at other places it has been said that their eyes and their ears and their tongues, and the very skins of their body, will tell how they had been employed in the world. They should not forget the Day when their own tongues and their own hands and feet will bear testimony to their misdeeds. Surah An-Noor, Ayat 24) Then, when all will have reached there, their ears and their eyes and their very skins will bear witness against them concerning what they had been doing in the world. Surah HaMim-Sajdah, Ayat 20). The question arises On the one hand, Allah says We shall seal their mouths, and on the other hand, in the verse of Surah An-Noor, He says Their tongues will bear testimony against them. How can these two things be reconciled? The answer is To seal the mouths means to deprive them of their power of speech. That is, after this they will not be able to say whatever they like with their tongue. The testimony of their tongues means that their tongues themselves will tell how the wicked people had used them, what blasphemies and lies they had been made to utter, what mischief they had invented and what falsehoods they had been made to say on different occasions.

That Day, We will seal over their mouths, and their hands will speak to Us, and their feet will testify about what they used to earn.

On that Day We shall set a seal on their mouths but their hands will speak unto Us, and their feet will bear witness to whatever they have earned [in life].

Today We will seal up their mouths, and their hands will speak to Us, and their feet will testify to all what they used to do.

Today, I will seal their mouths and they will become mute not able to deny the disbelief and sins they committed. Their hands will speak to us about what they did in the world. Their feet will testify about the sins they perpetrated and walked towards.

Had We willed, We could have easily blinded their eyes, so they would struggle to find their way. How then could they see?

If We so willed, We would have put out their eyes, then they would rush to see the Way, but how would they be able to see?

And if We willed, We could have obliterated their eyes, and they would race to [find] the path, and how could they see?^[1277]

^[1277] Allāh subḥānahu wa taʿālā) could have left man without means of guidance in the life of this world, although in His mercy He did not.

NOW HAD IT BEEN Our will [that men should not be able to discern between right and wrong], We could surely have deprived them of their sight, so that they would stray forever from the [right] way: for how could they have had insight [into what is true]?

If We willed, We could have taken away their sight, so they would rush to find their way, but then how could they see?

If I had willed to take away their sight I would have done so and they will not be able to see, just as I sealed their mouths and they were not able to speak. They would have then rushed towards the path to cross over it into Paradise, but it is unlikely that they will cross over when their sight is gone.

And had We willed, We could have transfigured them on the spot, so they could neither progress forward nor turn back.

If We so willed, We would have transformed them where they were so that they would not go forward or backward.^[1]

^[1] After depicting the scene of Resurrection, the people are being warned to this effect The Resurrection may seem yet far off to you, but even if you consider seriously your life in this world of which you are so proud, you will see how helpless you are in the powerful grip of Allah. Your eyes by virtue of whose sight you are carrying out all your obligations in the world can be blinded at one command of Allah. Your legs on whose strength you are showing all this activity can become paralyzed as and when Allah wills. As long as the powers and capabilities granted by Allah continue to function, you remain lost in the arrogance of your self, but as soon as one of them fails to function, you come to understand how helpless you are.

And if We willed, We could have deformed them, [paralyzing them] in their places so they would not be able to proceed, nor could they return.^[1278]

^[1278] He subḥānahu wa taʿālā) could have prevented man from taking any action to benefit himself in this world or the Hereafter, yet He did not.

And had it been Our will [that they should not be free to choose between right and wrong], We could surely have given them a different nature [and created them as beings rooted] in their places, so that they would not be able to move forward, and could not turn back.]

And if We willed, We could have paralyzed them in their places^[18], so they could neither move forward nor backward.

^[18] i.e., We could turn them into inanimate objects.

If I had willed to alter their form and make them sit on their feet I would have altered their form and made them sit on their feet, and they will not be able to move from their place nor will they be able to move forward nor backward.

And whoever We grant a long life, We reverse them in development. Will they not then understand?

Whomsoever We grant a long life, We reverse him in his constitution.^[1] Do they still not understand?

^[1] “Reverse him in creation,” means that in old age Allah turns him back to the state of childhood. He becomes unable to stand and walk without the help and support of others; he is fed by others; he urinates and defecates in bed; talks childishly and is laughed at by others. In short, towards the end of life he returns to the same state of weakness with which he had started life in this world.

And he to whom We grant long life We reverse in creation;^[1279] so will they not understand?

^[1279] In his physical and mental capacity.

But [let them always remember that] if We lengthen a human being’s days, We also cause him to decline in his powers [when he grows old]: will they not, then, use their reason?

Whomsoever We give a long life, We cause his strength to decline^[19]. Do they not then understand?

^[19] Humans are born weak, then they reach their prime when they are young, then they grow physically and mentally weak when they are old.

Whoever’s life I extend by lengthening his lifespan, I return him to the stage of weakness. Do they not think with their intellect and understand that this abode is not one of permanence and immortality and that the everlasting abode is that of the Hereafter!

We have not taught him poetry, nor is it fitting for him. This ˹Book˺ is only a Reminder and a clear Quran

We did not teach him (to wit, the Messenger) poetry and it does not behove him.^[1] This is none but an Admonition, and a Clear Book

^[1] This is a rejoinder to the disbelievers, who slighted the Prophet peace be upon him) and his message by branding him a poet when he preached Tauhid and talked of the Hereafter, life-after-death, and Hell and Heaven. For further explanation, seeSurah Ash-Shuara, Ayats 224-227) and the E.Ns thereof).

And We did not give him [i.e., Prophet Muḥammad (ﷺ)] knowledge of poetry, nor is it befitting for him. It is not but a message and a clear Qur’ān

AND [thus it is:] We have not imparted to this [Prophet the gift of] poetry, nor would [poetry] have suited this [message]: it is but a reminder and a [divine] discourse, clear in itself and clearly showing the truth,

We have not taught him poetry, nor is it fitting for him. This is only a Reminder and a clear Qur’an

I did not teach Muhammad (peace be upon him) poetry and nor is that appropriate for him, because it is not his nature and his disposition does not demand it so that you can claim that he is a poet. What I have taught him is only a admonition and a clear Qur’ān for those who ponder over it. It is not poetry.

to warn whoever is ˹truly˺ alive and fulfil the decree ˹of torment˺ against the disbelievers.

that he may warn him who is alive^[1] and establish an argument against those that deny the Truth.

^[1] Every living person means Every person who is capable of thinking and understanding, who is not like a stone, which neither hears nor understands nor moves from its place however rationally and sympathetically one may explain the distinction between the truth and falsehood and give admonition before him.

To warn whoever is alive^[1280] and justify the word [i.e., decree] against the disbelievers.

^[1280] In heart and mind, i.e., the believers.

to the end that it may warn everyone who is alive [of heart], and that the word [of God] may bear witness against all who deny the truth.

so that he may warn those who are truly alive^[20] and establish the argument against the disbelievers.

^[20] In heart and mind, i.e., those who have faith.

To warn whose hearts are alive and they still have insight, for they are the ones who will benefit from it, And to establish the punishment against the disbelievers by making our signs manifest to them leaving them with no excuse.

Do they not see that We singlehandedly created for them, among other things, cattle which are under their control?

Do they not see Our handiwork:^[1] We created for them cattle which they own?

^[1] The word “hands” has been used metaphorically for Allah. This does not mean that, God forbid, Allah has a body and He works with the hands like human beings, but it means to impress that Allah has made these things Himself, and none else has any share in the matter of their creation.

Do they not see that We have created for them from what Our hands^[1281] have made, grazing livestock, and [then] they are their owners?

^[1281] See footnote to 219.

Are they, then, not aware that it is for them that We have created, among all the things which Our hands have wrought, the domestic animals of which they are [now] masters? –

Do they not see that We have created for them livestock made by Our Hands, and then they are their owners?

Have they not seen that I have created livestock for them, and they control the affairs of that livestock by doing with it whatever they require?

And We have subjected these ˹animals˺ to them, so they may ride some and eat others.

We have subjected the cattle to them so that some of them they ride and eat the flesh of others.

And We have tamed them for them, so some of them they ride, and some of them they eat.

and that We have subjected them to men’s will, so that some of them they may use for riding and of some they may eat,

And We have made them subservient to them; some they ride, and from others they eat,

I have made the livestock serviceable for them and made it submissive to them; they ride on the backs of some and transport their loads, and they also consume some of its meat.

And they derive from them other benefits and drinks. Will they not then give thanks?

They derive a variety of benefits and drinks from them. Will they, then, not give thanks?^[1]

^[1] It is ingratitude to regard a blessing as a gift of someone other than the donor, to be grateful to another for it, and to cherish the hope of receiving it or to seek it from another than the donor. Likewise, it is also ingratitude that one should use a blessing against the will of the donor. Therefore, a mushrik or a disbeliever or a hypocrite or a sinful person cannot be regarded as a grateful servant of God when he utters words of thankfulness only with the tongue. The disbelievers of Makkah did not deny that the cattle had been created by Allah; none of them said that the other deities had any hand in their creation. But despite knowing all this when they paid homage to their deities for the blessings granted by Allah, presented offerings before them and prayed to them for more blessings and offered sacrifices for their sake, their verbal gratitude became meaningless. That is why Allah has regarded them as guilty of ingratitude and thanklessness.

And for them therein are [other] benefits and drinks, so will they not be grateful?

and may have [yet other] benefits from them, and [milk] to drink? Will they not, then, be grateful? (

and there are other benefits and drinks therein for them. Will they not then give thanks?

They also have benefits in the livestock other than just riding and consuming its meat i.e. its wool, bristles, fur and value, which they use to make spreads and clothing. They can also drink of its milk. So, will they not show gratitude to Allah who has blessed them with these favours, and others?

Still they have taken other gods besides Allah, hoping to be helped ˹by them˺.

They set up deities apart from Allah, hoping that they will receive help from them.

But they have taken besides Allāh [false] deities that perhaps they would be helped.

But [nay,] they take to worshipping deities other than God, [hoping] to be succoured [by them, and not knowing that]

Yet they have taken other gods besides Allah, hoping that they may be helped.

The idolaters have taken other deities instead of Allah whom they worship, hoping that they will help them and save them from the punishment of Allah.

They cannot help the pagans, even though they serve the idols as dedicated guards.

Those deities can render them no help. Yet these devotees act as though they were an army in waiting for them.^[1]

^[1] That is, the poor false gods themselves are dependent upon their worshipers for their survival and their safety and their needs. But for their multitudes they could not survive as gods even for a day. These people are behaving as their humble servants. They are setting up and decorating their shrines; they carry out propaganda for them; they fight and quarrel with others for their sake. Then only are they recognized as gods. They are not the real God, Who, whether someone recognizes Him or not, is ruling over the whole universe by His own might and authority.

They are not able to help them, and they [themselves] are for them soldiers in attendance.^[1282]

^[1282] Maintaining and protecting their "gods." Another interpretation is that they i.e., the gods) will be soldiers set against them in Hellfire.

they are unable to succour their devotees, even though to them they may [appear to] be hosts drawn up [for succour].

They cannot help them, yet they serve them as their dedicated guards^[21].

^[21] Or their idols or so-called gods will be assembled to witness the punishment of their worshipers on the Day of Judgment.

Those deities that they have taken are not able to help themselves, let alone help whoever worships them instead of Allah. The worshippers, together with their idols, will all be brought to the punishment but will all protest innocence from one another.

So do not let their words grieve you ˹O Prophet˺. Indeed, We ˹fully˺ know what they conceal and what they reveal.

Let not their words grieve you. Surely We know all things about them, what they conceal and what they reveal.^[1]

^[1] The address is to the Prophet peace be upon him). Here the allusion is to the campaign of vilification which the chiefs of the disbelievers of Makkah were carrying on against him. They knew in their hearts and acknowledged in their private assemblies that the charges they brought against him were absolutely baseless. In order to create suspicions against him in the minds of the people, they branded him a poet, sorcerer, magician, madman, etc. But their consciences recognized, and they also acknowledged before one another, that whatever they were uttering was false, which they were forging only to frustrate his mission. That is why Allah says to His Prophet Do not grieve at their absurd and meaningless talk. Those who are opposing and resisting the truth with falsehood shall ultimately meet with failure in this world and see their evil end in the Hereafter, too.

So let not their speech grieve you. Indeed, We know what they conceal and what they declare.

However, be not grieved by the sayings of those [who deny the truth]: verily, We know all that they keep secret as well as all that they bring into the open.

Do not let their words grieve you. Surely We know what they conceal and what they reveal.

O Messenger! Do not let their statements grieve you: that you have not been sent as a messenger, or that you are a poet, and other slander they fire towards you. Indeed, I know what they say privately and publicly, nothing is hidden from Me and I will requite them for it.

Do people not see that We have created them from a sperm-drop, then—behold!—they openly challenge ˹Us˺?

Does^[1] man not see that We created him of a sperm drop, and lo! he is flagrantly contentious?^[2]

^[1] Here the disbelievers’ question cited in verse 48) above, is being answered by reason and argument. The question When will the threat of Resurrection be carried out? had not been asked with a view to find out the exact date of the coming of the Hereafter. But they asked it because they thought it was impossible, rather irrational, that human beings would be raised back to life after death. That is why, in reply to their question, arguments are being given for the possibility of the Hereafter. According to the traditions related by Ibn Abbas, Qatadah and Said bin Jubair, one of the chiefs of Makkah, on this occasion, came up with a rotten bone of a dead person, from the graveyard. He broke and crushed it into pieces before the Prophet peace be upon him) and scattering its particles in the air, said O Muhammad, you say that the dead will be raised back to life. Tell us who will give life to these decayed and rotten bones? The answer was given immediately in the form of these verses.
^[2] That is, We caused the sperm-drop which contained nothing but the basic germ of life to develop to an extent that it started moving and eating like the animals. Furthermore, it has developed such powers of intellect and reasoning and disputation and speech, which are not possessed by any animal; so much so that now he dares stand up as an adversary before his Creator!

Does man not consider that We created him from a [mere] sperm-drop - then at once^[1283] he is a clear adversary?

^[1283] i.e., as soon as he becomes self-sufficient.

IS MAN, then, not aware that it is We who create him out of a [mere] drop of sperm - whereupon, lo! he shows himself endowed with the power to think and to argue?

Does man not see that We have created him from a sperm-drop, then^[22] he becomes a clear adversary,

^[22] i.e., as soon as he becomes a self-sufficient being.

Does the human who rejects the resurrection after death not ponder that I created him from semen, then he went through different phases until he was born and developed, turning into an argumentative and quarrelling creation? Does he not ponder over that to conclude that resurrection is possible?

And they argue with Us—forgetting they were created—saying, “Who will give life to decayed bones?”

He strikes for Us^[1] a similitude and forgot his own creation.^[2] He says: “Who will quicken the bones when they have decayed?”

^[1] That is, he regards Us powerless and weak like the creation, and thinks that just as man cannot raise the dead back to life, so also can’t We.
^[2] “Forgets his own creation” Forgets that We created the basic germ of life from dead matter, which became the means of his creation; then We caused the germ to develop to such an extent that now he stands before Us as a disputant.

And he presents for Us an example^[1284] and forgets his [own] creation. He says, "Who will give life to bones while they are disintegrated?"

^[1284] Attempting to establish the finality of death.

And [now] he [argues about Us, and] thinks of Us in terms of comparison, and is oblivious of how he himself was created! [And so] he says, “Who could give life to bones that have crumbled to dust?”

producing arguments^[23] against Us while forgetting his own creation^[24]. He says, “Who can give life to the bones after they have crumbled to dust?”

^[23] Trying to prove that there is no life after death.
^[24] That we created him from dead matter to such an extent that he became now a clear disputant before Us.

This disbeliever is heedless and ignorant when he uses decayed bones to prove the impossibility of resurrection, saying, “Who will resurrect us?” whilst having forgotten his own creation from non-existence.

Say, ˹O Prophet,˺ “They will be revived by the One Who produced them the first time, for He has ˹perfect˺ knowledge of every created being.

Say: “He Who first brought them into being will quicken them; He knows well about every kind of creation;

Say, "He will give them life who produced them the first time; and He is, of all creation, Knowing."

Say: “He who brought them into being in the first instance will give them life [once again], seeing that He has full knowledge of every act of creation:

Say, “The One Who created them in the first place will give life to them, for He has full knowledge of every created being;

O Muhammad! Say to him in reply: “Whoever created these bones in the first place will bring them back to life, because the one who created them initially is not incapable of returning life to them; He (may He be glorified) is the knower of everything, nothing is hidden from Him.”

˹He is the One˺ Who gives you fire from green trees, and—behold!—you kindle ˹fire˺ from them.

He Who created from a green tree a fire for you, a fire to light your stoves with.”^[1]

^[1] It either means that He has placed the inflammable matter in the green trees due to which people kindle fire from the pieces of wood. Or, it is an allusion to the markh and afar trees, whose green branches the Arabs struck against each other to produce the sparks. In ancient times the Bedouins used this method of kindling the fire and might even be using the same today.

[It is] He who made for you from the green tree, fire, and then from it you ignite.

He who produces for you fire out of the green tree, so that, lo! you kindle [your fires] therewith.”

the One Who made for you fire out of the green tree, with which you kindle your fires^[25].”

^[25] It alludes to the "markh" and "‘afār" trees in Arabia, whose green branches if struck against each other, it produces sparks.

The being who has made for you, O people, lush green trees from which you are able to extract fire by igniting them. So the being who combined two opposites: the moisture of the green trees and the fire ignited from them, is also capable of reviving the dead.

Can the One Who created the heavens and the earth not ˹easily˺ resurrect these ˹deniers˺?” Yes ˹He can˺! For He is the Master Creator, All-Knowing.

Has He Who created the heavens and the earth no power to create the likes of them? Yes, indeed, He is the Superb Creator.

Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator.

Is, then, He who has created the heavens and the earth not able to create [anew] the like of those [who have died]? Yea, indeed - for He alone is the all-knowing Crea­tor:

Is not the One Who created the heavens and earth able to create the like of these [people]? Yes indeed, for He is the Creator of all, the All-Knowing.

Is not the one who created the heavens and the earth despite their grandeur, also capable of bringing the dead back to life, after causing their death? Of course! He is definitely capable of it; He is the creator who created all creations and He knows them all, so nothing is hidden from Him.

All it takes, when He wills something ˹to be˺, is simply to say to it: “Be!” And it is!

Whenever He wills a thing, He just commands it “Be” and it is.

His command is only when He intends a thing that He says to it, "Be," and it is.

His Being alone is such that when He wills a thing to be, He but says unto it, “Be” — and it is.

Whenever He wills something to be, He only says to it, “Be”, and it is.

The authority and prestige of Allah is such that when He intends to create something, all He says to it is “Be!” and so it happens as He intends it. His intending to give life, cause death, and resurrect is also like that.

So glory be to the One in Whose Hands is the authority over all things, and to Whom ˹alone˺ you will ˹all˺ be returned.

Holy is He Who has full control over everything, and to Him you shall all be recalled.

So exalted is He in whose hand is the realm of all things, and to Him you will be returned.

Limitless, then, in His glory is He in whose hand rests the mighty dominion over all things; and unto Him you all will be brought back!

So glory be to the One in Whose Hand is the dominion of everything, and to Him you will all be returned.

So Allah is glorified and free of the incapability the idolators ascribe to Him. He is the one to whom belongs total authority over everything and He does as He wishes with it; the keys to everything are in His Hands and you shall all return to Him in the Hereafter, where He will requite you over your deeds.