Surah Al-Hijr

Surah Al-Hijr (15)

(The Rocky Tract)

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Bismillaahir Rahmaanir Raheem

1. Alif-Laaam-Raa; tilka Aayaatul Kitaabi wa Qur-aa-nim Mubeen
2. Rubamaa yawaddul lazeena kafaroo law kaanoo muslimeen
3. Zarhum yaakuloo wa yatamatta'oo wa yulhihimul amalu fasawfa ya'lamoon
4. Wa maaa ahlaknaa min qaryatin illaa wa lahaa kitaabum ma'loom
5. Maa tasbiqu min ummatin ajalahaa wa maa yastaakhiroon
6. Wa qaaloo yaaa aiyuhal lazee nuzzila 'alaihiz Zikru innaka lamajnoon
7. Law maa taateenaa bil malaaa'ikati in kunta minas saadiqeen
8. Maa nunazzilul malaaa'i kata illaa bilhaqqi wa maa kaanooo izam munzareen
9. Innaa Nahnu nazalnaz Zikra wa Innaa lahoo lahaa fizoon
10. Wa laqad arsalnaa min qablika fee shiya'il awwaleen
11. Wa maa yaateehim mir Rasoolin illaa kaanoo bihee yastahzi'oon
12. kazaalika naslukuhoo fee quloobil mujrimeen
13. Laa yu'minoona bihee wa qad khalat sunnatul awwaleen
14. Wa law fatahnaa 'alaihim baabam minas samaaa'i fazaloo feehi ya'rujoon
15. Laqaaloo innamaa sukkirat absaarunaa bal nahnu qawmum mashooroon (section 1)
16. Wa laqad ja'alnaa fissamaaa'i buroojanw wa zaiyannaahaa linnaazireen
17. Wa hafiznaahaa min kulli Shaitaanir rajeem
18. Illaa manis taraqas sam'a fa atba'ahoo shihaabum mubeen
19. Wal arda madadnaahaa wa alqainaa feehaa rawaasiya wa ambatnaa feehaa min kulli shai'im mawzoon
20. Wa ja'alnaa lakum feehaa ma'aayisha wa mal lastum lahoo biraaziqeen
21. Wa im min shai'in illaa 'indanaa khazaaa 'inuhoo wa maa nunazziluhooo illaa biqadarim ma'loom
22. Wa arsalnar riyaaha la waaqiha fa anzalnaa minas samaaa'i maaa'an fa asqai naakumoohu wa maaa antum lahoo bikhaazineen
23. Wa innnaa la nahnu nuhyee wa numeetu wa nahnul waarisoon
24. Wa la qad 'alimnal mustaqdimeena minkum wa laqad 'alimnal mustaakhireen
25. Wa inna Rabbaka Huwa yahshuruhum; innahoo Hakeemun 'Aleem (section 2)
26. Wa laqad khalaqnal insaana min salsaalim min hama im masnoon
27. Waljaaanna khalaqnaahu min qablu min naaris samoom
28. Wa iz qaala Rabbuka lilmalaaa' ikati innee khaaliqum basharam min salsaalim min hama im masnoon
29. Fa izaa sawwaituhoo wa nafakhtu feehi mir roohee faqa'oo lahoo saajideen
30. Fasajadal malaaa'ikatu kulluhum ajma'oon
31. Illaaa ibleesa abaaa ai yakoona ma'as saajideen
32. Qaala yaaa Ibleesu maa laka allaa takoona ma'as saajideen
33. Qaala lam akul li asjuda libasharin khalaqtahoo min salsaalim min hama im masnoon
34. Qaala fakhruj minhaa fa innaka rajeem
35. Wa inna 'alikal la'nata ilaa Yawmid Deen
36. Qaala Rabbi fa anzirneee ilaa Yawmi yub'asoon
37. Qaala fa innaka minal munzareen
38. Ilaa Yawmil waqtil ma'loom
39. Qaala Rabbi bimaaa aghwaitanee la uzayyinaana lahum fil ardi wa la ughwiyan nahum ajma'een
40. Illaa 'ibaadaka minhumul mukhlaseen
41. Qaala haaza Siraatun 'alaiya Mustaqeem
42. Inna 'ibaadee laisa laka 'alaihim sultaanun illaa manittaba'aka minal ghaaween
43. Wa inna jahannama lamaw'iduhum ajma'een
44. Lahaa sab'atu abwaab; likulli baabim minhum juz'um maqsoom (section 3)
45. Innal muttaqeena fee Jannaatinw wa 'uyoon
46. Udkhuloohaa bisalaamin aamineen
47. Wa naza'naa ma fee sudoorihim min ghillin ikhwaanan 'alaa sururim mutaqaabileen
48. Laa yamas suhum feehaa nasabunw wa maa hum minhaa bimukhrajeen
49. Nabbi' 'ibaadeee annneee anal Ghafoorur Raheem
50. Wa anna 'azaabee uwal 'azaabul aleem
51. Wa nabbi'hum 'an daifi Ibraaheem
52. Iz dakhaloo 'alaihi faqaaloo salaaman qaala innaa minkum wajiloon
53. Qaaloo la tawjal innaa nubashshiruka bighulaamin 'aleem
54. Qaala abashshartumoonee 'alaaa am massaniyal kibaru fabima tubashshiroon
55. Qaaloo bashsharnaaka bilhaqqi falaa takum minal qaaniteen
56. Qaala wa mai yaqnatu mir rahmati Rabbiheee illad daaaloon
57. Qaala famaa khatbukum aiyuhal mursaloon
58. Qaaloo innaaa ursilnaaa ilaa qawmim mujrimeen
59. Illaaa Aala Loot; innaa lamunajjoohum ajma'een
60. Illam ra atahoo qaddarnaaa innahaa laminal ghaabireen (section 4)
61. Falamma jaaa'a Aala Lootinil mursaloon
62. Qaala innakum qawmum munkaroon
63. Qaaloo bal ji'naaka bimaa kaanoo feehi yamtaroon
64. Wa atainaaka bilhaqqi wa innaa lasaadiqoon
65. Fa asri bi ahlika biqit'im minal laili wattabi' adbaarahum wa laa yaltafit minkum ahadunw wamdoo haisu tu'maroon
66. Wa qadainaaa ilaihi zaalikal amra anna daabira haaa'ulaaa'i maqtoo'um musbiheen
67. Wa jaaa'a ahlul madeenati yastabshiroon
68. Qaala inna haaa'ulaaa'i daifee falaa tafdahoon
69. Wattaqul laaha wa laa tukhzoon
70. Qaalooo awalam nanhaka 'anil 'aalameen
71. Qaala haaa'ulaaa'i banaateee in kuntum faa'ileen
72. La'amruka innahum lafee sakratihim ya'mahoon
73. Fa akhazat humus saihatu mushriqeen
74. Faja'alnaa 'aaliyahaa saafilahaa wa amtamaa 'alaihim hijaaratam min sijjeel
75. Inna fee zaalika la Aayaatil lilmutawassimeen
76. Wa innahaa labi sabeelim muqeem
77. Inna fee zaalika la Aayatal lilmu'mineen
78. Wa in kaana Ashaabul Aikati lazaalimeen
79. Fantaqamnaa minhum wa innahumaa labi imaamim mubeen (section 5)
80. Wa laqad kazzaba ashaabul Hijril mursaleen
81. Wa aatainaahum Aayaatinaa fakaanoo 'anhaa mu'rideen
82. Wa kaanoo yanhitoona minal jibaali buyootan aamineen
83. Fa akhazat humus saihatu musbiheen
84. Famaaa aghnaa 'anhum maa kaanoo yaksiboon
85. Wa maa khalaqnas samaawaati wal arda wa maa bainahumaaa illaa bilhaqq; wa innas Saa'ata la aatiyatun fasfahis safhal jameel
86. Inna Rabbaka Huwal khallaaqul 'aleem
87. Wa laqad aatainaaka sab'am minal masaanee wal Qur-aanal 'Azeem
88. Laa tamuddanna 'ainaika ilaa maa matta 'naa biheee azwaajam minhum wa laa tahzan 'alaihim wakhfid janaahaka lilmu 'mineen
89. Wa qul inneee anan nazeerul mubeen
90. Kamaaa anzalnaa 'alal muqtasimeen
91. Allazeena ja'alul Quraana'ideen
92. Fawa Rabbika lanas'a lannahum ajma'een
93. 'Ammaa kaanoo ya'maloon
94. Fasda' bimaa tu'maru wa a'rid anil mushrikeen
95. Innaa kafainaakal mustahzi'een
96. Allazeena yaj'aloona ma'al laahi ilaahan aakhar; fasawfa ya'lamoon
97. Wa laqad na'lamu annak yadeequ sadruka bimaa yaqooloon
98. Fasbbih bihamdi Rabbika wa kum minas saajideen
99. Wa'bud Rabbaka hattaa yaatiyakal yaqeen (section 6)

ENGLISH -

Abdullah Yusuf Ali Translation

1. A. L. R. These are the Ayats of Revelation,- of a Qur'an that makes things clear.

2. Again and again will those who disbelieve, wish that they had bowed (to Allah's will) in Islam.

3. Leave them alone, to enjoy (the good things of this life) and to please themselves: let (false) hope amuse them: soon will knowledge (undeceive them).

4. Never did We destroy a population that had not a term decreed and assigned beforehand.

5. Neither can a people anticipate its term, nor delay it.

6. They say: "O thou to whom the Message is being revealed! truly thou art mad (or possessed)!

7. "Why bringest thou not angels to us if it be that thou hast the Truth?"

8. We send not the angels down except for just cause: if they came (to the ungodly), behold! no respite would they have!

9. We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption).

10. We did send apostles before thee amongst the religious sects of old:

11. But never came an apostle to them but they mocked him.

12. Even so do we let it creep into the hearts of the sinners -

13. That they should not believe in the (Message); but the ways of the ancients have passed away.

14. Even if We opened out to them a gate from heaven, and they were to continue (all day) ascending therein,

15. They would only say: "Our eyes have been intoxicated: Nay, we have been bewitched by sorcery."

16. It is We Who have set out the zodiacal signs in the heavens, and made them fair-seeming to (all) beholders;

17. And (moreover) We have guarded them from every evil spirit accursed:

18. But any that gains a hearing by stealth, is pursued by a flaming fire, bright (to see).

19. And the earth We have spread out (like a carpet); set thereon mountains firm and immovable; and produced therein all kinds of things in due balance.

20. And We have provided therein means of subsistence,- for you and for those for whose sustenance ye are not responsible.

21. And there is not a thing but its (sources and) treasures (inexhaustible) are with Us; but We only send down thereof in due and ascertainable measures.

22. And We send the fecundating winds, then cause the rain to descend from the sky, therewith providing you with water (in abundance), though ye are not the guardians of its stores.

23. And verily, it is We Who give life, and Who give death: it is We Who remain inheritors (after all else passes away).

24. To Us are known those of you who hasten forward, and those who lag behind.

25. Assuredly it is thy Lord Who will gather them together: for He is perfect in Wisdom and Knowledge.

26. We created man from sounding clay, from mud moulded into shape;

27. And the Jinn race, We had created before, from the fire of a scorching wind.

28. Behold! thy Lord said to the angels: "I am about to create man, from sounding clay from mud moulded into shape;

29. "When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."

30. So the angels prostrated themselves, all of them together:

31. Not so Iblis: he refused to be among those who prostrated themselves.

32. (Allah) said: "O Iblis! what is your reason for not being among those who prostrated themselves?"

33. (Iblis) said: "I am not one to prostrate myself to man, whom Thou didst create from sounding clay, from mud moulded into shape."

34. (Allah) said: "Then get thee out from here; for thou art rejected, accursed.

35. "And the curse shall be on thee till the day of Judgment."

36. (Iblis) said: "O my Lord! give me then respite till the Day the (dead) are raised."

37. (Allah) said: "Respite is granted thee

38. "Till the Day of the Time appointed."

39. (Iblis) said: "O my Lord! because Thou hast put me in the wrong, I will make (wrong) fair-seeming to them on the earth, and I will put them all in the wrong,-

40. "Except Thy servants among them, sincere and purified (by Thy Grace)."

41. (Allah) said: "This (way of My sincere servants) is indeed a way that leads straight to Me.

42. "For over My servants no authority shalt thou have, except such as put themselves in the wrong and follow thee."

43. And verily, Hell is the promised abode for them all!

44. To it are seven gates: for each of those gates is a (special) class (of sinners) assigned.

45. The righteous (will be) amid gardens and fountains (of clear-flowing water).

46. (Their greeting will be): "Enter ye here in peace and security."

47. And We shall remove from their hearts any lurking sense of injury: (they will be) brothers (joyfully) facing each other on thrones (of dignity).

48. There no sense of fatigue shall touch them, nor shall they (ever) be asked to leave.

49. Tell My servants that I am indeed the Oft-forgiving, Most Merciful;

50. And that My Penalty will be indeed the most grievous Penalty.

51. Tell them about the guests of Abraham.

52. When they entered his presence and said, "Peace!" He said, "We feel afraid of you!"

53. They said: "Fear not! We give thee glad tidings of a son endowed with wisdom."

54. He said: "Do ye give me glad tidings that old age has seized me? Of what, then, is your good news?"

55. They said: "We give thee glad tidings in truth: be not then in despair!"

56. He said: "And who despairs of the mercy of his Lord, but such as go astray?"

57. Abraham said: "What then is the business on which ye (have come), O ye messengers (of Allah.?"

58. They said: "We have been sent to a people (deep) in sin,

59. "Excepting the adherents of Lut: them we are certainly (charged) to save (from harm),- All -

60. "Except his wife, who, We have ascertained, will be among those who will lag behind."

61. At length when the messengers arrived among the adherents of Lut,

62. He said: "Ye appear to be uncommon folk."

63. They said: "Yea, we have come to thee to accomplish that of which they doubt.

64. "We have brought to thee that which is inevitably due, and assuredly we tell the truth.

65. "Then travel by night with thy household, when a portion of the night (yet remains), and do thou bring up the rear: let no one amongst you look back, but pass on whither ye are ordered."

66. And We made known this decree to him, that the last remnants of those (sinners) should be cut off by the morning.

67. The inhabitants of the city came in (mad) joy (at news of the young men).

68. Lut said: "These are my guests: disgrace me not:

69. "But fear Allah, and shame me not."

70. They said: "Did we not forbid thee (to speak) for all and sundry?"

71. He said: "There are my daughters (to marry), if ye must act (so)."

72. Verily, by thy life (O Prophet), in their wild intoxication, they wander in distraction, to and fro.

73. But the (mighty) Blast overtook them before morning,

74. And We turned (the cities) upside down, and rained down on them brimstones hard as baked clay.

75. Behold! in this are Signs for those who by tokens do understand.

76. And the (cities were) right on the high-road.

77. Behold! in this is a sign for those who believed.

78. And the Companions of the Wood were also wrong-doers;

79. So We exacted retribution from them. They were both on an open highway, plain to see.

80. The Companions of the Rocky Tract also rejected the apostles:

81. We sent them Our Sings, but they persisted in turning away from them.

82. Out of the mountains did they hew (their) edifices, (feeling themselves) secure.

83. But the (mighty) Blast seized them of a morning,

84. And of no avail to them was all that they did (with such art and care)!

85. We created not the heavens, the earth, and all between them, but for just ends. And the Hour is surely coming (when this will be manifest). So overlook (any human faults) with gracious forgiveness.

86. For verily it is thy Lord who is the Master-Creator, knowing all things.

87. And We have bestowed upon thee the Seven Oft-repeated (verses) and the Grand Qur'an.

88. Strain not thine eyes. (Wistfully) at what We have bestowed on certain classes of them, nor grieve over them: but lower thy wing (in gentleness) to the believers.

89. And say: "I am indeed he that warneth openly and without ambiguity,"-

90. (Of just such wrath) as We sent down on those who divided (Scripture into arbitrary parts),-

91. (So also on such) as have made Qur'an into shreds (as they please).

92. Therefore, by the Lord, We will, of a surety, call them to account,

93. For all their deeds.

94. Therefore expound openly what thou art commanded, and turn away from those who join false gods with Allah.

95. For sufficient are We unto thee against those who scoff,-

96. Those who adopt, with Allah, another god: but soon will they come to know.

97. We do indeed know how thy heart is distressed at what they say.

98. But celebrate the praises of thy Lord, and be of those who prostrate themselves in adoration.

99. And serve thy Lord until there come unto thee the Hour that is Certain.

ARABIC -

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ 1. الٓر ۚ تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ وَقُرْءَانٍ مُّبِينٍ
2. رُّبَمَا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ لَوْ كَانُوا۟ مُسْلِمِينَ
3. ذَرْهُمْ يَأْكُلُوا۟ وَيَتَمَتَّعُوا۟ وَيُلْهِهِمُ ٱلْأَمَلُ ۖ فَسَوْفَ يَعْلَمُونَ
4. وَمَآ أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا وَلَهَا كِتَابٌ مَّعْلُومٌ
5. مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْٔخِرُونَ
6. وَقَالُوا۟ يَٰٓأَيُّهَا ٱلَّذِى نُزِّلَ عَلَيْهِ ٱلذِّكْرُ إِنَّكَ لَمَجْنُونٌ
7. لَّوْ مَا تَأْتِينَا بِٱلْمَلَٰٓئِكَةِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
8. مَا نُنَزِّلُ ٱلْمَلَٰٓئِكَةَ إِلَّا بِٱلْحَقِّ وَمَا كَانُوٓا۟ إِذًا مُّنظَرِينَ
9. إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
10. وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ فِى شِيَعِ ٱلْأَوَّلِينَ
11. وَمَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
12. كَذَٰلِكَ نَسْلُكُهُۥ فِى قُلُوبِ ٱلْمُجْرِمِينَ
13. لَا يُؤْمِنُونَ بِهِۦ ۖ وَقَدْ خَلَتْ سُنَّةُ ٱلْأَوَّلِينَ
14. وَلَوْ فَتَحْنَا عَلَيْهِم بَابًا مِّنَ ٱلسَّمَآءِ فَظَلُّوا۟ فِيهِ يَعْرُجُونَ
15. لَقَالُوٓا۟ إِنَّمَا سُكِّرَتْ أَبْصَٰرُنَا بَلْ نَحْنُ قَوْمٌ مَّسْحُورُونَ
16. وَلَقَدْ جَعَلْنَا فِى ٱلسَّمَآءِ بُرُوجًا وَزَيَّنَّٰهَا لِلنَّٰظِرِينَ
17. وَحَفِظْنَٰهَا مِن كُلِّ شَيْطَٰنٍ رَّجِيمٍ
18. إِلَّا مَنِ ٱسْتَرَقَ ٱلسَّمْعَ فَأَتْبَعَهُۥ شِهَابٌ مُّبِينٌ
19. وَٱلْأَرْضَ مَدَدْنَٰهَا وَأَلْقَيْنَا فِيهَا رَوَٰسِىَ وَأَنۢبَتْنَا فِيهَا مِن كُلِّ شَىْءٍ مَّوْزُونٍ
20. وَجَعَلْنَا لَكُمْ فِيهَا مَعَٰيِشَ وَمَن لَّسْتُمْ لَهُۥ بِرَٰزِقِينَ
21. وَإِن مِّن شَىْءٍ إِلَّا عِندَنَا خَزَآئِنُهُۥ وَمَا نُنَزِّلُهُۥٓ إِلَّا بِقَدَرٍ مَّعْلُومٍ
22. وَأَرْسَلْنَا ٱلرِّيَٰحَ لَوَٰقِحَ فَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً فَأَسْقَيْنَٰكُمُوهُ وَمَآ أَنتُمْ لَهُۥ بِخَٰزِنِينَ
23. وَإِنَّا لَنَحْنُ نُحْىِۦ وَنُمِيتُ وَنَحْنُ ٱلْوَٰرِثُونَ
24. وَلَقَدْ عَلِمْنَا ٱلْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا ٱلْمُسْتَـْٔخِرِينَ
25. وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ ۚ إِنَّهُۥ حَكِيمٌ عَلِيمٌ
26. وَلَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ مِن صَلْصَٰلٍ مِّنْ حَمَإٍ مَّسْنُونٍ
27. وَٱلْجَآنَّ خَلَقْنَٰهُ مِن قَبْلُ مِن نَّارِ ٱلسَّمُومِ
28. وَإِذْ قَالَ رَبُّكَ لِلْمَلَٰٓئِكَةِ إِنِّى خَٰلِقٌۢ بَشَرًا مِّن صَلْصَٰلٍ مِّنْ حَمَإٍ مَّسْنُونٍ
29. فَإِذَا سَوَّيْتُهُۥ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُوا۟ لَهُۥ سَٰجِدِينَ
30. فَسَجَدَ ٱلْمَلَٰٓئِكَةُ كُلُّهُمْ أَجْمَعُونَ
31. إِلَّآ إِبْلِيسَ أَبَىٰٓ أَن يَكُونَ مَعَ ٱلسَّٰجِدِينَ
32. قَالَ يَٰٓإِبْلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ ٱلسَّٰجِدِينَ
33. قَالَ لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُۥ مِن صَلْصَٰلٍ مِّنْ حَمَإٍ مَّسْنُونٍ
34. قَالَ فَٱخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ
35. وَإِنَّ عَلَيْكَ ٱللَّعْنَةَ إِلَىٰ يَوْمِ ٱلدِّينِ
36. قَالَ رَبِّ فَأَنظِرْنِىٓ إِلَىٰ يَوْمِ يُبْعَثُونَ
37. قَالَ فَإِنَّكَ مِنَ ٱلْمُنظَرِينَ
38. إِلَىٰ يَوْمِ ٱلْوَقْتِ ٱلْمَعْلُومِ
39. قَالَ رَبِّ بِمَآ أَغْوَيْتَنِى لَأُزَيِّنَنَّ لَهُمْ فِى ٱلْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ
40. إِلَّا عِبَادَكَ مِنْهُمُ ٱلْمُخْلَصِينَ
41. قَالَ هَٰذَا صِرَٰطٌ عَلَىَّ مُسْتَقِيمٌ
42. إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلْغَاوِينَ
43. وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ
44. لَهَا سَبْعَةُ أَبْوَٰبٍ لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ
45. إِنَّ ٱلْمُتَّقِينَ فِى جَنَّٰتٍ وَعُيُونٍ
46. ٱدْخُلُوهَا بِسَلَٰمٍ ءَامِنِينَ
47. وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ إِخْوَٰنًا عَلَىٰ سُرُرٍ مُّتَقَٰبِلِينَ
48. لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُم مِّنْهَا بِمُخْرَجِينَ
49. نَبِّئْ عِبَادِىٓ أَنِّىٓ أَنَا ٱلْغَفُورُ ٱلرَّحِيمُ
50. وَأَنَّ عَذَابِى هُوَ ٱلْعَذَابُ ٱلْأَلِيمُ
51. وَنَبِّئْهُمْ عَن ضَيْفِ إِبْرَٰهِيمَ
52. إِذْ دَخَلُوا۟ عَلَيْهِ فَقَالُوا۟ سَلَٰمًا قَالَ إِنَّا مِنكُمْ وَجِلُونَ
53. قَالُوا۟ لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ عَلِيمٍ
54. قَالَ أَبَشَّرْتُمُونِى عَلَىٰٓ أَن مَّسَّنِىَ ٱلْكِبَرُ فَبِمَ تُبَشِّرُونَ
55. قَالُوا۟ بَشَّرْنَٰكَ بِٱلْحَقِّ فَلَا تَكُن مِّنَ ٱلْقَٰنِطِينَ
56. قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ
57. قَالَ فَمَا خَطْبُكُمْ أَيُّهَا ٱلْمُرْسَلُونَ
58. قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍ مُّجْرِمِينَ
59. إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ
60. إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَآ ۙ إِنَّهَا لَمِنَ ٱلْغَٰبِرِينَ
61. فَلَمَّا جَآءَ ءَالَ لُوطٍ ٱلْمُرْسَلُونَ
62. قَالَ إِنَّكُمْ قَوْمٌ مُّنكَرُونَ
63. قَالُوا۟ بَلْ جِئْنَٰكَ بِمَا كَانُوا۟ فِيهِ يَمْتَرُونَ
64. وَأَتَيْنَٰكَ بِٱلْحَقِّ وَإِنَّا لَصَٰدِقُونَ
65. فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ ٱلَّيْلِ وَٱتَّبِعْ أَدْبَٰرَهُمْ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ وَٱمْضُوا۟ حَيْثُ تُؤْمَرُونَ
66. وَقَضَيْنَآ إِلَيْهِ ذَٰلِكَ ٱلْأَمْرَ أَنَّ دَابِرَ هَٰٓؤُلَآءِ مَقْطُوعٌ مُّصْبِحِينَ
67. وَجَآءَ أَهْلُ ٱلْمَدِينَةِ يَسْتَبْشِرُونَ
68. قَالَ إِنَّ هَٰٓؤُلَآءِ ضَيْفِى فَلَا تَفْضَحُونِ
69. وَٱتَّقُوا۟ ٱللَّهَ وَلَا تُخْزُونِ
70. قَالُوٓا۟ أَوَلَمْ نَنْهَكَ عَنِ ٱلْعَٰلَمِينَ
71. قَالَ هَٰٓؤُلَآءِ بَنَاتِىٓ إِن كُنتُمْ فَٰعِلِينَ
72. لَعَمْرُكَ إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ
73. فَأَخَذَتْهُمُ ٱلصَّيْحَةُ مُشْرِقِينَ
74. فَجَعَلْنَا عَٰلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِّن سِجِّيلٍ
75. إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّلْمُتَوَسِّمِينَ
76. وَإِنَّهَا لَبِسَبِيلٍ مُّقِيمٍ
77. إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّلْمُؤْمِنِينَ
78. وَإِن كَانَ أَصْحَٰبُ ٱلْأَيْكَةِ لَظَٰلِمِينَ
79. فَٱنتَقَمْنَا مِنْهُمْ وَإِنَّهُمَا لَبِإِمَامٍ مُّبِينٍ
80. وَلَقَدْ كَذَّبَ أَصْحَٰبُ ٱلْحِجْرِ ٱلْمُرْسَلِينَ
81. وَءَاتَيْنَٰهُمْ ءَايَٰتِنَا فَكَانُوا۟ عَنْهَا مُعْرِضِينَ
82. وَكَانُوا۟ يَنْحِتُونَ مِنَ ٱلْجِبَالِ بُيُوتًا ءَامِنِينَ
83. فَأَخَذَتْهُمُ ٱلصَّيْحَةُ مُصْبِحِينَ
84. فَمَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يَكْسِبُونَ
85. وَمَا خَلَقْنَا ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ ۗ وَإِنَّ ٱلسَّاعَةَ لَءَاتِيَةٌ ۖ فَٱصْفَحِ ٱلصَّفْحَ ٱلْجَمِيلَ
86. إِنَّ رَبَّكَ هُوَ ٱلْخَلَّٰقُ ٱلْعَلِيمُ
87. وَلَقَدْ ءَاتَيْنَٰكَ سَبْعًا مِّنَ ٱلْمَثَانِى وَٱلْقُرْءَانَ ٱلْعَظِيمَ
88. لَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًا مِّنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَٱخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ
89. وَقُلْ إِنِّىٓ أَنَا ٱلنَّذِيرُ ٱلْمُبِينُ
90. كَمَآ أَنزَلْنَا عَلَى ٱلْمُقْتَسِمِينَ
91. ٱلَّذِينَ جَعَلُوا۟ ٱلْقُرْءَانَ عِضِينَ
92. فَوَرَبِّكَ لَنَسْـَٔلَنَّهُمْ أَجْمَعِينَ
93. عَمَّا كَانُوا۟ يَعْمَلُونَ
94. فَٱصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ ٱلْمُشْرِكِينَ
95. إِنَّا كَفَيْنَٰكَ ٱلْمُسْتَهْزِءِينَ
96. ٱلَّذِينَ يَجْعَلُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ ۚ فَسَوْفَ يَعْلَمُونَ
97. وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ
98. فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ ٱلسَّٰجِدِينَ
99. وَٱعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ ٱلْيَقِينُ

ENGLISH AUDIO -

ARABIC WITH ENGLISH AUDIO -

TAFSEER -

Name

This Surah takes its name from v. 80.

Period of Revelation

It is clear from its topics and style that the period of its revelation is about the same as that of Surah Ibrahim, for two things are quite prominent in its background. First, it appears from the repeated warnings in this Surah that in spite of the fact that the Holy Prophet had been propagating the Message for many years, his people in general had not shown any inclination towards its acceptance nay, they had become more and more obdurate and stubborn in their antagonism, enmity and ridicule with the passage of time. Secondly, by that time the Holy Prophet had begun to feel a little tired of making strenuous efforts to eradicate disbelief and opposition of his people. That is why Allah has consoled and comforted him over and over again by way of encouragement.

Topics and the Central Theme

Though the main topics of the surah are:

warning to those who rejected his Message, opposed it tooth and nail, and ridiculed him, and

comfort and encouragement to the Holy Prophet,

It does not mean that this Surah does not contain admonition and instructions. As a matter of fact, the Quran never confines itself to mere warning; rebuke and censure, but resorts to precept in every suitable place. Accordingly, this Surah contains brief arguments for Tauhid on the one hand, and admonition in the story of Adam and Satan on the other.

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1This verse is the brief introduction to the Surah, and immediately after this begins its theme. "These are the verses of the lucid Qur'an": These are the verses of that Qur'an which makes its meaning lucid and understandable.

2This is to refute the fallacious argument of the disbelievers that Muhammad (Allah's peace be upon him) was not a true Prophet because they had received no prompt punishment for their disbelief. It is like this: "We have never seized a community at the first committal of kufr.

We prescribe a limit for every community to hear and understand the message and reform its ways. Then We tolerate its mischief and evil deeds up to that limit and allow it full freedom to do as it likes, and give it respite till the term expires. That is why We are tolerating their attitude of ridicule and denial. (For the full meaning of respite, please refer to E.N. 18 of Surah Ibrahim).

3The word (Zikr) literally means "to cause to remember, "to caution" and "to give advice". But the Qur'an has used it as a technical term for "Admonition", which comes as a precept. Thus all the Books that had been sent down to the Messengers were Zikr, and the Qur'an is also Zikr.

4This was a sarcastic remark that was made by the opponents, for they did not acknowledge that the "Admonition" had been sent down to the Holy Prophet: otherwise they could not say that he was "insane". What they really meant by this remark was: "You, who claim that the "Admonition" has been sent down to you, are insane". A similar remark was also made by Pharaoh concerning Prophet Moses. Addressing his courtiers, he said, "The Messenger who has been sent to you is insane". (XXVI: 27)

5"We do not send down the angels in this way": We do not send down the angels for the mere fun of it in response to the request of the people: nor are they sent to unveil the Reality before them in order to show to them all the "unseen" things to which the Messengers invite them to believe. As a matter of fact, angels are sent down on that occasion when it is decreed to pass judgment on sane wicked people. At that time the judgment comes into operation without extending. any invitation to the condemned people to accept the Message, for their period of respite ends as soon as the "Reality" is unveiled before them.

"they come down with truth" = "they bring down truth with them." That is they come down to eradicate falsehood and to establish truth in its stead. Or, in other words, it means, “they come down to put into force the judgment of Allah.”

6That is, "You should note it well that it is We Who have sent this `Word'. Thus it is not Our Messenger whom you are calling `insane' but in fact this abusive remark applies to Us. Moreover, you should know that it is Our Word and We are preserving it; therefore, you can do no harm to it; nor can you discredit it by your ridicules, taunts and objections: nor can you hamper its progress, whatever you may do against it: nor will anyone be ever able to change or tamper with it."

7The majority of the translators and commentators are of the opinion that the pronoun `it' in ".... cause it" in v. 12, refers to their "mockery", occurring in v. 11, and in “would not believe in it” in v. 13, refers to the "Admonition" occurring in v. 9. Then vv. 12-13 will be rendered like this: "Thus we cause mockery enter into the hearts of the criminals and they do not believe in the Admonition .... " Though grammatically there is nothing wrong with this version, yet our version of "it" will be better even grammatically. According to this v. 12 will mean, "When the Admonition enters into the hearts of the believers it gives them peace of mind and comfort of heart. But when the same enters into the hearts of the criminals it becomes a hot rod, and burns their minds and hearts.”

8In the preceding verses (14-15) it was stated that the disbelievers had become so hardened against the Qur'an that they would not have believed in it even if they had ascended the Heaven and seen with their own eyes the Signs mentioned in it. Now in vv.16-22, some of the Signs arc being cited in order to convince there of its truth.

"Fortified spheres" (buruj) are Signs of Allah for it is not possible to pass through one sphere of the Heaven into another, as each sphere of the space has been fortified by invisible boundaries. In this connection, it may be noted that literally the Arabic word burj means "a fortified place" but as a technical term of ancient astronomy this stood for each of the twelve Signs of the Zodiac, which marked the sun's path through the heavens. This has led some of the commentators to form the opinion that in this verse the word buruj refers to the same. But there are some others who think that it means "planets". However, if we consider this word in the context of v. 19, we are led to the conclusion that probably it stands for "spheres".

9"We have adorned and decked the "fortified spheres": "We have placed a shining star or planet in each of these spheres and made them look beautiful". In other words, it means; "We have not made the boundless universe dismal, desolate and frightful, but so beautiful that one finds marvelous order and harmony in it everywhere, and sights therein are. so attractive that each one of these charms hearts and minds. This wonderful structure of the universe is a clear proof of the fact that its Creator is not only Great and All-Wise but is also a perfect Artist". The Qur'an has also stated this aspect of the Creator in XXXII: 7: “(Allah is) that God Who has created in perfect beauty everything He has created.”

10That is, "These spheres are so fortified that they are beyond the reach of every Satan, for all Satans including those of jinns, have been confined to that sphere in which the Earth has been placed and they enjoy no more access to visit other spheres than the other dwellers of this sphere. This has been mentioned in order to remove a common misunderstanding. The common people believed, .and still believe, that Satan and his descendants have a free access to every place in the universe. On the contrary, the Qur'an says that Satans cannot go beyond a certain limit and they have no unlimited power of ascension.

11This is the answer to the false claim of the soothsayers, diviners, hermits, conjurers and the like who pretended to receive communications from the Heaven. The Qur'an says that in fact they do not possess any means of obtaining information about unseen things. Satans, however, try to eaves-drop because they are by nature more like angels than human beings, but in reality, they succeed in obtaining very little information about it.

12In Arabic the word shihab-i-mubin literally means "fiery flame". In XXXVII: 10, the same thing has been called shihab-i-thaqib ("flame that pierces through darkness"). 'This may or may not necessarily be a "meteor" for it is just possible that it may be some type of rays such as "Cosmic Rays" or even a stronger type which we have not been able to discover as yet. Anyhow if the "fiery flame" that pursues Satans may be taken to be a meteor, a countless number of these can form a fortification around our sphere of the universe. Scientific observations made with the help of the telescope have shown that billions of these meteors are rushing from space in mass of "rainfall" towards the earth's atmosphere. Such a scene was witnessed in an eastern pan of North America on November 13, 1833. This is so strong a fortification that it can prevent Satans from passing through any fortified sphere.

With the help of the above, one can form a mental picture of the "fortified spheres" . Though there is no visible "wall" to keep distinct and separate one sphere from the others, Allah has securely guarded each of these spheres by invisible "walls" against each other. That is why our "planet" has remained safe in spite of the occasional "rainfall" of countless meteors. For as soon as they cross the protective wall of our sphere, they are burnt to ashes. But sometimes a meteorite reaches the earth from outer space as if to warn the dwellers of this planet of the existence of the "power" of the Creator. For instance, the biggest of these weighs 645 pounds and it is obvious from this that if the earth had not been made safe and secure by means of "fortified spheres" the rain of the shooting stars would have utterly annihilated it long long ago. It is these "fortified spheres" which the Qur'an calls "buruj."

13The growth of every kind of plant in a limited extent is another Sign of the wisdom and power of Allah. For the generative power of every vegetable plant is so great that if free growth had been allowed to even one kind of plant, it would have covered the whole surface of the Earth. But it is by the design of the All-Wise and All-Powerful Creator that every kind of vegetable is produced in a balanced measure. There is another aspect of the vegetable life. Each and every kind of it is allowed to grow only to a fixed size, height, and thickness, which is a proof of the fact that the Creator himself prescribed the structure, the shape, the size, the height, the leaves and branches, and the number of each and every plant, and no plant is allowed to go beyond any of these fixed limits.

14This is to bring home the fact that it is not vegetable life alone that has a fixed limit to its growth, etc: The same is true of everything that exists, whether it be air, water, light, heat, cold, mineral, vegetable. animal or power or energy, in short, each and every thing exists in the prescribed quantity, number, etc. , which neither decreases nor increases. It is this "determined course", in each and every thing, which has produced appropriate balance and proportion in the entire system of the universe to such a perfection that one is led to the inevitable conclusion that the whole thing has been designed by its All-Wise Creator. For, had the universe come into existence by mere accident or had it been created by many gods, it was impossible to have such a perfect balance and appropriate proportion with perpetual consistence in so many different things and powers.

15It is to impress this: "your worldly life and all you possess are transitory and temporary, and Allah alone is Eternal. Your end shall come sooner or later, and you shall leave everything behind in this world, which will again become a part of Our treasure."

16"He is All-Wise", therefore His Wisdom demands that He should gather the whole of mankind and reward or punish each individual in accordance with his deeds. And "He is All-Knowing" : therefore no individual, whosoever he be, can escape from Him. As each and every particle of each and every individual is in His knowledge, He is able to bring the whole of mankind to life in the Hereafter. Thus anyone who denies "Life-in-the-Hereafter" is really ignorant of the Wisdom of Allah; and anyone who considers it impossible that those particles of the human body, which wen all scattered about, could again be brought together in the form of the body that was alive, is ignorant of the All Comprehensive knowledge and power of Allah.

17The Arabic word "salsal" means the dried clay which produces a sound like pottery."

"Hams " is "the black mud which has become so rotten as to be in a fermented state."

"Masnun" has a double meaning: (a) "rotten clay which has become greasy" (b) clay which has been molded into a shape." It is clear from the wording of the text that at first the image of man was made of clay from rotten earth and when it dried up, soul was breathed into it. Thus the Qur'an positively refutes the Darwinian theory of Evolution that man came into existence after passing through continuous genetic adaptations. It will, therefore, be a futile attempt, as some modernized commentators have done, to prove that theory from the Qur'an.

18As `samum' is not wind, `nar-i-samum" will mean "flame of heat" ("intense heat") and not of "fin." This is the explanation of those passages in which it has been stated that jinns have been created from fire.

19"....(when I have) breathed of My spirit into him...." = "....(when I have) cast a reflection of My Divine characteristics on him.... " This shows that the soul of man implies "life, knowledge, power, will, discretion and other human characteristics in the aggregate. These are in reality a slight reflection of Divine characteristics that has been cast on the human body, which was originally created from dried clay. And it is this Divine reflection on the human body which has raised him to the position of the Vicegerent of Allah and made him that worthy being before whom angels and every earthly thing should bow down.

As a matter of fact, the source of each characteristic of everything is one Divine characteristic or the other, as is borne by a Tradition: “Allah divided Mercy into one hundred parts: then He reserved ninety-nine parts for Himself and sent down the remaining one part to the Earth. It is because of that one part that the creatures show mercy to one another. So much so that it is due to this that an animal refrains from placing the hoof on its young ones.”

In this connection one has to be on strict guard against the notion that the possession of a part of any Divine characteristic amounts to the possession of a part of Godhead. This is because Godhead is absolutely beyond the reach of each and every creation.

20Please compare this passage (vv. 30-43) with II: 30-39, IV: 117-120 and VII: 11-25 and also refer to E.N.'s appended to these.

21That is, "You shall remain accused up to the Resurrection. Then you shall be punished for your disobedience on the Day of Judgment."

22That is, "Thou hast beguiled me by commanding me to bow down before a creature who is inferior to me: for it is obvious that I could not obey such an order. Therefore, I will now beguile them and disobey Thee." In other words, Iblis meant to say, "I will make the worldly life, its enjoyments and its transitory benefits so alluring for man that he will forget the responsibilities of the Vicegerent of Allah, and that he shall have to render his account in the Hereafter. They will also forget Thee and will disobey Thee, even though they would profess to remember Thee."

23This verse (41) may have another meaning: "This is the right thing: I also will stick to this."

24This verse (42) also may have another meaning: "You will have no power over My servants (common people) to force them to disobey Me. However, We will give freedom of action to those who will willingly or deliberately follow you, and we will not forcibly prevent them from your way, if they intended to follow you."

According to the first rendering, these verses will mean this: "The way followed by My sincere servants is the only straight way to reach Me. Satan will have no power over those people who follow it, for I will choose them to be My own servants." Satan himself admitted that he will not be able to entice them. On the contrary, he will succeed in beguiling those people, who themselves will deviate from the way of obedience. They will then wander farther and farther away following his temptations and allurements.

According to the second meaning, the passage will mean this: "When Satan challenged that he would beguile people from the Way of Allah by making this worldly life very tempting to them, Allah accepted his challenge but made it clear to him that he was being allowed only to beguile people with temptation, but was not being given any power to force them to deviate from the Right Way. At this, Satan clarified that his challenge did not apply to those people whom Allah will choose for Himself. As this exception might have led to a misunderstanding that Allah may choose any people for Himself to keep them safe and secure from the reach of Satan, Allah clarified it, saying "Only that person will follow you, who himself will deviate from the Right Way. " As a corollary to this, "That person, who will not deviate from the Right Way will not follow you, and will, thus become Our servant, whom We will choose for Our-self."

25In order to comprehend the purpose for which the story of Prophet Adam and Satan has been related here, we should keep in mind the context in which this has occurred. In the preceding verses (1-25), it has been stated that the disbelievers were following the ways of deviation that would lead them to perdition. This story has been related to warn them that the ways they were following were the ways of Satan, their eternal enemy, so as to say, "You should realize the consequences of following Satan, who has enticed you in this snare, and is leading you to the lowest depths of degradation because of this enmity and envy. In contrast to this, Our Prophet is doing his utmost w free you from his snare and lead you to the height of success, which as a man you should desire to achieve. But it is a pity that you are regarding your enemy (Satan) as your friend, and your friend (Our ) as your enemy."

Secondly, the story also makes quite clear to them this thing:

"There is only one way of salvation and that is the Way of obedience to Allah. If you discard this Way, every other way will be a way of Satan which will take you directly to Hell."

Than this story is meant to bring home to them this fact: You yourselves are responsible for your wrong deeds and not Satan; for, the most he can do is to beguile you from the obedience of Allah and hold temptations before you It is therefore, your own concern and responsibility to be beguiled or not to be beguiled by Satan. "

26Sinners will be divided into different groups in accordance with their different sins for their entry into Hell from seven different gates specified for each different sin. For instance, the group of atheists shall enter into Hell by one of the seven gates specified for their group. Likewise, mushriks, hypocrites, self-seekers, sensualists, tyrants, propagandists and leaders of disbelief, etc., etc., shall each enter into Hell through the gates specified for their group.

27The pious people are those who did not follow Satan but feared Allah and lived lives of obedience to Him.

28That is, "If any spite might have been caused in their hearts in this world because of misunderstandings between the pious people, it shall be removed at the time of their entry into Paradise and they will bear no ill-feelings there against each other." (Please refer also to E.N. 320 of Al-A'araf.)

29This verse is explained by the following Tradition: "It will be announced to the dwellers of the Gardens, `Now you will remain hale and hearty for ever and shall never fall ill: now you will enjoy eternal life and shall never die: now you will remain young for ever and never grow old, and now you will remain for ever in Paradise and shall never have to move away from it' . " There arc other Traditions that further elucidate lift in Paradise to this effect: "The dwellers shall have no toil to perform for their livelihood and necessities of lift. They will get everything without any labor whatsoever."

30The story of Prophets Abraham and Lot has been related to tell the disbelievers of Makkah how angels come down with truth. This was in response to their demand. "Why do you not bring angels before us, if what you say be true?" (v. 7). Then, only this brief answer was given: "We do not send down angels in this way. When they come down, they come down with truth" (v. 8). Now these two events arc cited as two concrete forms of "truth" with which the angels came, as if to ask the disbelievers, "Now decide for yourselves which of these two forms of truth you want angels to bring to you. It is obvious that you do not deserve that "truth" which was sent to Prophet Abraham. Do you then desire that `truth" which the angels brought to the' people of Prophet Lot?"

31Please compare this story of Prophet Abraham with that contained in XI: 6 9-76.

32" ... a sagacious son" : Prophet Isaac . His name has been mentioned in connection with this good news in XI: 71.

33It appears from the question of Prophet Abraham that angels are sent down in human shape only on extraordinary occasions and on some important expedition.

34The fact that the angels did not name the people of Lot but merely referred to them as "the wicked people", shows that these people had become so notorious for their wicked deeds that there was no need to mention them by name before Prophet Abraham, who was well acquainted with the moral condition of all the people around him.

35Please compare this with VII: 80-84 and XI: 77-83.

36Here the story has been related in brief. But we learn from XI: 77-83 that Prophet Lot was greatly perturbed and distressed at the visit of the angels. He said to himself, "This is a day of woe." The reason why he was distressed, as implied in the Qur'an and explicitly expressed in the Traditions, was that the angels had come to Prophet Lot in the shape of beautiful boys, and he knew how perverse and wicked his people were. He was distressed for he could not send them away because they were his guests, and because he did not know how to protect them from those villains.

37That is, “You should walk behind your people lest anyone of them should stay behind.”

38It did not mean: "look not behind thee, lest thou be consumed."as stated in the Bible. But it merely meant to warn them: "None of you should turn round to see what was happening behind them lest you should stop to see the fun, when you heard the cries of the smitten people. For it is neither the time of enjoying "fun", nor of shedding tears of regret. If you stop even for a minute in the territory of the smitten people you also might get hurt from the rain of stones."

39This shows that those People had gone to the lowest depths of immorality. No sooner did they hear the news of the arrival of handsome strangers in their town than they rushed rejoicing to the house of Prophet Lot and impudently demanded that he should hand over his guests to them for the gratification of their lust. The pity is that there had remained not a single person among them to make a protest against such a heinous sin. Moreover, this shows that all of them, as a community, had totally lost every sense of decency, and they felt no shame at all to make such a wicked demand on him openly. The very fact, that they felt no hesitation in making such a wicked demand brazen- facedly from a pious and holy man like Prophet Lot, shows that the heinous crime was so common among them that they would not spare anyone.

The Talmud records many instances of the all-round moral degradation of the people of Lot. Once a stranger was passing through their territory. He was forced by coming darkness to pass the night near Sodom. As he had his own provisions with him, he did not stand in any need of help from the towns-folk; so he lay under a tree to pass the night. But a Sodomite entreated him to accompany him to his house. During the night he did away with the ass and merchandise of the stranger. When he began to cry for help in the morning, the towns-folk came there not to help him but to rob him of what had been left with him.

On one occasion Hadrat Sarah sent her slave to Sodom to inquire after Prophet Lot's household. When the slave entered the town, he saw that a Sodomite was beating a stranger. Naturally the slave of Hadrat Sarah tried to rouse his sense of decency, saying, "why do you ill-treat helpless strangers like this?" In answer to this appeal, his head was broken in public.

On another occasion a poor man happened to come to Sodom but no one gave him anything to eat. When he was half dead with starvation, he fell to the ground in a helpless plight. A daughter of Prophet Lot saw him and sent some food for him. At this the Sodomites reproached Prophet Lot and his daughter and threatened to expel them from there, if they would not refrain from such "deeds"!

After citing several similar incidents, the Talmud says that those people had become so cruel, so deceitful and so dishonest in their dealings that no traveler could pass safe through their territory nor could a poor person expect any food or help from them. Many a time it so happened that a poor stranger came there, and died from hunger. Then they would strip the clothes from his body and bury him naked! If a foreigner committed the blunder of visiting their territory, they would publicly rob him of everything, and make fool of him if he appealed to them to redress the wrong. Then they would openly commit shameless deeds in the gardens which they had grown in their valley because there was none to rebuke them except Prophet Lot. The Quran has summed up the whole of their wicked story in two concise sentences:(1) ".They had already been committing very wicked deeds" XI: 78, and (2) "You gratify your lust with males: you rob travelers, and you commit wicked deeds publicly in your assemblies."

40In E.N. 87 of Surah Hud, it has been explained what Prophet Lot meant by this. It may also be added that such words as these were uttered by an honorable man like him in the last resort, when all his entreaties and earnest requests had failed to prevent those people from their evil designs towards his guests.

Here it will be worthwhile to clear the significance of the words which were uttered by Prophet Lot as they occur in Surah Hud (v. 78). When he entreated those wicked people not to molest his guests, saying, "Here are my daughters....", he was unaware that his guests were angels in the disguise of handsome boys. The angels revealed their identity only when the wicked crowd gathered at the residence of his guests and began to threaten them with their wicked designs, and Prophet Lot began to lament, "I wish I had the power to set you right or I could find some strong support for refuge." It was then that the angels revealed themselves, saying, "We are envoys sent by your Lord.... " This sequence of events shows that Prophet Lot had made that "offer" only when he had felt to be utterly helpless.

It is very important to keep this in view because the sequences of events in this Surah is different from that in Surah Hud. One is liable to have a misunderstanding as to why Prophet Lot wailed and lamented when he knew all the while that his guests were angels and could defend themselves against those wicked people.

As regards the apparent difference between the two sequences, it may be pointed out that here the important thing to be stated is that the angels come with the truth. Therefore that part of the story (vv. 61-66) has been related first in order to make the point more prominent.

41These "stones of baked clay" might have been meteoric showers or volcanic eruptions that flew and rained upon them, or these might have been blown by a strong wind.

42That is, "That smitten territory lies on the high road from Hijaz (Arabia) to Syria and Egypt" . Travelers come across these Signs of destruction which are very prominent in the territory that lies to the south-east of the Dead Sea. The geographers are of the opinion that there is no other land on the surface of the Earth which looks desolate as this territory, especially its southern part.

43The people of Al-Aikah were the community of Prophet Shu`aib and were called Midianites after the name of their capital city and their territory. As regards Al-Aikah, it was the ancient name of Tabuk and literally means a “thick forest.”

44Midian lay on the route from Hijaz to Palestine and Syria.

45Al-Hijr was the capital city of the people of Thamud, and its ruins are found near the modern city of Al-'Ula' which is to the north west of Al-Madinah, and lies on the route from AI-Madinah to Tabuk. Though the caravans had to pass through the valley of Al-Hijr, the Holy Prophet had forbidden the Muslims to stay in the valley on their journey.

When Ibn Batutah reached there in the eighth century of Hijrah on his way to Makkah, he wrote: "I have seen the buildings of Thamud hewed into red mountains; the paintings look so bright as if they have been put on only recently....and rotten bones of human beings are found in them even today." (See E.N. 57 of VII.)

46That is, "Their strong and secure buildings, which they had hewed into the mountains, could not protect them from the blast."

47This was to reassure the Holy Prophet that ultimately he would come out successful because he was propagating the Truth, and the whole of the universe was based on truth. Such an assurance was urgently needed because at that tithe falsehood appeared to be triumphant over the Truth. This implies, "O Prophet, do not worry at all at the apparent "success" of falsehood for this is temporary. Likewise the difficulties, the obstacles and the troubles in the way of truth are not permanent. Take courage, and have confidence in the cause of the Truth and you will triumph over falsehood because the whole system of the universe is akin to truth and averse to falsehood. Therefore, truth is permanent and falsehood is perishable" (Please refer to E.N.'s 25 26,35-39 of Surah Ibrahim).

48These attributes of Allah have been mentioned to reassure the Holy Prophet as if to say, "As Allah is the Creator, He has complete power over all his creatures, and no one is able to escape His punishment. Moreover, He is All Knowing: He is fully aware that you are exerting your utmost for their reform, and He knows also their evil machinations against your efforts for reform. Therefore, you need not worry on this account, but you should wait patiently and with confidence that at the appropriate time they will be dealt with justly."

49These seven verses which are recited over and over again in every prescribed salat are the verses of Al-Fatihah. Though some of the commentators are of the view that this “Al-Mathani,” refers to the seven Surahs which contain two hundred or more verses, that is, II-VII and (VIII-IX) or X. But the majority of the early commentators opine that it refers to AI-Fatihah. Imam Bukhari has cited two authentic Traditions in support of the view that it refers to Al-Fatihah.

50The mention of the precious gift of the Glorious Qur'an has been made also to console the Holy Prophet and his followers that they should not even look at the worldly wealth of their opponents because that was nothing as compared with this precious wealth. In order to grasp the full significance of this, one should keep in view the fact that at that time the Holy Prophet and his Companions were suffering badly from poverty. The trading activities of the Holy Prophet had almost come to an end during the period in which he had been engaged in his Mission. Besides this, he had almost used up the whole wealth of Hadrat Khaijah. As regards his Companions, some of the young men had been turned out of their homes and reduced to poverty. The economic boycott had mined the business of those who were engaged in trade. There were others who were mere slaves or proteges of the Quraish and had no economic position whatever. In addition to their sad economic plight, all the Muslims, along with the Holy Prophet, were suffering persecution from the people of Makkah and its surroundings, In short, they were so much persecuted, ridiculed and insulted that no one of them was safe from physical and mental torture. On the other side, the Quraish, their opponents and persecutors, enjoyed all the good things of this world, and lived lives of happiness and luxury. This is the background of the reassurance given to the Believers, as if to say, "Why should you feel disheartened at this? We have given you "wealth" which surpasses all kinds of worldly riches. Therefore, your opponents should envy your knowledge and high morals; you need not envy their ill-canned wealth and their wicked enjoyments, for when they will go before their Lord, they themselves will find that they had not brought such wealth as carries any value there. "

51That is, "Do not grieve that they consider you as their enemy, though you .are their sincere well-wisher; that they regard their vices as their virtues; that they are not only themselves following but leading their followers on that way which inevitably leads to destruction: nay, they are doing their worst to oppose the reformative efforts of the one who is showing them the way of peace."

52The schismatics were the Jews for they had split their religion into many parts and caused division in it. They believed in certain parts and rejected the other parts, and detracted some things from it and added others to it. Thus they had been divided into many sectarian groups, which were opposed to one another.

"They have cut their Qur'an (Torah) into pieces" = "They believe in certain parts of it and reject other parts. " The same thing has been stated in II: 85 like this: ".... Do you then believe in one part of the Scriptures and disbelieve in the other parts .... "

" .... this warning is like the warning We sent to the schismatics (Jews)." This is meant to warn the disbelievers that they should learn a lesson from the plight of the Jews who neglected the warning that was given to than by God, and persisted in their wrong ways, as if to say, "You are beholding the degradation of the Jews. Do you like to meet with the same end by neglecting this warning?"

53That is Salat and worship of your Lord are the only means which can generate in you that power of sustenance which is required to stand resolutely against the troubles and afflictions you will inevitably encounter in the propagation of the Message of the Truth and reform of humanity. This will comfort you, fill you with courage and enable you to perform that Divine Mission on which you have been sent in the face of abuse, derision and obstacles."