23-51 O ye messengers, eat of the good things and do good. Surely I am Knower of what you do.a
يَـٰٓأَيُّهَا ٱلرُّسُلُ كُلُوا۟ مِنَ ٱلطَّيِّبَـٰتِ وَٱعْمَلُوا۟ صَـٰلِحًا ۖ إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌۭ (۵۱)
23-51a: Prophet Jesus is addressed in this verse, and sometimes the plural form is used for a single person (IJ). When Allah gave refuge to Prophet Jesus and his mother in a good place, He also told them to eat of the good things (RM) which shows that this location was one with plenteous fruits, as is indicated by the use of the word ذَاتِ قَرَارٍۢ.
Another interpretation is that the command to eat good and do good is a general admonition that every messenger was given in their time, and now Prophet Muhammad (peace be upon him) is addressed in the same words. Imam Rāghib states that the pious Companions of the Holy Prophet are included in the word رسل along with him.
23-52 And surely this your community is one community, and I am your Lord, so keep your duty to Me.
وَإِنَّ هَـٰذِهِۦٓ أُمَّتُكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَأَنَا۠ رَبُّكُمْ فَٱتَّقُونِ (ؕ۵۲)
23-53 But they became divided into sects, each party rejoicing in that which was with them.a
فَتَقَطَّعُوٓا۟ أَمْرَهُم بَيْنَهُمْ زُبُرًۭا ۖ كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ (۵۳)
23-53a: The conflict between different religions and a single prophet for the whole world: The objective of mentioning the messengers is that all of them were ordained by Allah for the reformation of people, and there is a commonality in their lives since their objective was to establish the Unity of Allah in the world, and they were all delivered from their enemies. Accordingly, all of them are addressed by the same words يَـٰٓأَيُّهَا ٱلرُّسُلُ O ye messengers. The objective of their Divine mission being the same is mentioned even more clearly in the words: إِنَّ هَـٰذِهِۦٓ أُمَّتُكُمْ أُمَّةًۭ وَٰحِدَةًۭ the community of prophets is one community, and the purpose of their Divine mission is to establish Allah as the Nourisher of everyone, and people should keep their duty to Allah. However, their followers destroyed this noble objective, and religious matters were separated and divided. Every group felt happy with what it had and rejected the other prophets. In this way, the human nation became religiously fragmented. This is the subject of this verse and the purpose of mentioning it is clear, namely that it became necessary to raise a single prophet who will gather everyone under one religion, and show that all religions are from Allah. This is also stated further on: تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلْفُرْقَانَ عَلَىٰ عَبْدِهِۦ لِيَكُونَ لِلْعَـٰلَمِينَ نَذِيرًا Blessed is He Who sent down the Discrimination upon His servant that he might be a warner to the nations (25:1).
23-54 So leave them in their ignorance till a time.
فَذَرْهُمْ فِى غَمْرَتِهِمْ حَتَّىٰ حِينٍ (۵۴)
23-55 Think they that by the wealth and children wherewith We aid them,
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٍۢ وَبَنِينَ (۵۵)
23-56 We are hastening to them of good things? Nay, they perceive not.
نُسَارِعُ لَهُمْ فِى ٱلْخَيْرَٰتِ ۚ بَل لَّا يَشْعُرُونَ (۵۶)
23-56a: Worldly wealth and power are not real success: People often consider worldly wealth and power as symbols of success, but they does not result in true fulfilment. People beguiled by worldly success often don’t even know what they are missing. Real success comes from developing good manners, morals, and ethics, and not from wealth and riches. This lack of awareness is called the غَمْرَتِه ignorance in which they are drowning. It is for this reason that the next verse mentions developing a relationship with Allah, which serves as the foundation of good morals.
23-57 Surely they who live in awe for fear of their Lord,a
إِنَّ ٱلَّذِينَ هُم مِّنْ خَشْيَةِ رَبِّهِم مُّشْفِقُونَ (۵۷)
23-57a: شفق – is the time after sunset when the light of the day is being overtaken by the darkness of the night, as in: فَلَآ أُقْسِمُ بِٱلشَّفَقِ : But nay, I call to witness the sunset redness (84:16). اِشۡفاق is concern mixed with fear, as in وَهُم مِّنَ ٱلسَّاعَةِ مُشْفِقُونَ : …and they are fearful of the Hour (21:49), and when its governing word ((صلہ is من , fear dominates and when the governing word ((صلہ is فی concern dominates, as in: إِنَّا كُنَّا قَبْلُ فِىٓ أَهْلِنَا مُشْفِقِينَ : Surely we feared before on account of our families (52:26); مُشْفِقِينَ مِمَّا كَسَبُوا۟ …fearing on account of what they have earned… (42:22); ءَأَشْفَقْتُمْ أَن تُقَدِّمُوا۟ : Do you fear that you will not (be able to) give… (58:13) (R). The noun is also derived from it and accordingly there is the saying: اَشۡفَقۡتُ علیه و انا مُشۡفِق و شفیق I felt compassion/sorrow for him, and I am full of concern and tender affection.
23-58 And those who believe in the messages of their Lord,
وَٱلَّذِينَ هُم بِـَٔايَـٰتِ رَبِّهِمْ يُؤْمِنُونَ (۵۸)
23-59 And those who associate naught with their Lord,
وَٱلَّذِينَ هُم بِرَبِّهِمْ لَا يُشْرِكُونَ (۵۹)
23-60 And those who give what they give while their hearts are full of fear that to their Lord they must return —a
وَٱلَّذِينَ يُؤْتُونَ مَآ ءَاتَوا۟ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَٰجِعُونَ (۶۰)
23-60a: يُؤْتُونَ مَآ ءَاتَوا۟ – ایتآء means اعطاء to give and is specially used for giving charity. The verse refers to people who spend their wealth in the way of Allah, and the fear comes from not knowing whether their charity will be accepted by Allah, or because of not knowing whether they have spent enough in the way of Allah. There are two main things mentioned in this verse – having reverence and awe of Allah in the heart and firmly upholding Divine Unity, and spending money in the service of God’s creations.
23-61 These hasten to good things and they are foremost in attaining them.a
أُو۟لَـٰٓئِكَ يُسَـٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَهُمْ لَهَا سَـٰبِقُونَ (۶۱)
23-61a: In 23:56 it is stated that wealth and power are not خَيْرَٰتِ goodness that leads to success. It is now revealed what خَيْرَٰتِ actually is. It is having a relationship with Allah and serving humanity, as mentioned in 23:60. People who, instead of inclining to worldly wealth hasten to attain these خَيْرَٰتِ , become سَـٰبِقُونَ foremost, leading ahead of the others.
23-62 And We lay not on any soul a burden except to the extent of its ability, and with Us is a book which speaks the truth, and they are not wronged.a
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَـٰبٌۭ يَنطِقُ بِٱلْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ (۶۲)
23-62a: The commands that Allah has given for success and the ways that Allah has taught for human development are not such that are beyond the average person’s ability. In the statement كِتَـٰبٌۭ يَنطِقُ بِٱلْحَقِّ a book which speaks the truth Allah has stated His law that actions have consequences and Allah does not wrong anyone. The actions of a person determine the consequences he receives.
23-63 Nay, their hearts are in ignorance about it, and they have besides this other deeds which they do.a
بَلْ قُلُوبُهُمْ فِى غَمْرَةٍۢ مِّنْ هَـٰذَا وَلَهُمْ أَعْمَـٰلٌۭ مِّن دُونِ ذَٰلِكَ هُمْ لَهَا عَـٰمِلُونَ (۶۳)
23-63a: Hearts are mired in ignorance because people are unaware of the fact that the ways shown by Allah are necessary for their moral development. Moreover, they get involved in various evil actions whose necessary consequence is that chastisement overcomes them.
23-64 Until, when We seize those who lead easy lives among them with chastisement, lo! they cry for succor.a
حَتَّىٰٓ إِذَآ أَخَذْنَا مُتْرَفِيهِم بِٱلْعَذَابِ إِذَا هُمْ يَجْـَٔرُونَ (۶۴)
23-64a: Makkans punished with famine: This verse can also be translated in the future tense: When We seize them with punishment, they will cry out. However, it appears from verse 23:75 that a punishment had already visited them, and because this chapter is Makkan, the punishment was probably famine. The Holy Prophet Muhammad (peace be upon him) prayed for it and it is mentioned as a prophecy in the chapter Al Dukhān (44:10-12). It is stated in the hadith that the famine was so severe that people resorted to eating dead animals, bones, and hides. Some narrations report the famine as prior to the Hijrah migration, and some show it as taking place after migration. Since this famine lasted for seven years, the best estimate is that it started before migration and lasted till after it.
23-65 Cry not for succor this day. Surely you will not be helped by Us.
لَا تَجْـَٔرُوا۟ ٱلْيَوْمَ ۖ إِنَّكُم مِّنَّا لَا تُنصَرُونَ (۶۵)
23-66 My messages were indeed recited to you, but you used to turn back on your heelsa
قَدْ كَانَتْ ءَايَـٰتِى تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰٓ أَعْقَـٰبِكُمْ تَنكِصُونَ (۶۶)
23-66a: تَنكِصُونَ – نکص means to recoil, shrink or draw back from a matter or withdrew from a position of benevolence and this word is specially used for retreating from goodness (LA).
23-67 Haughtily, passing nights in talking nonsense about it.
مُسْتَكْبِرِينَ بِهِۦ سَـٰمِرًۭا تَهْجُرُونَ (۶۷)
23-67a: سَـٰمِرًۭا – سُمۡرۃ means brown color, tan, and سَمَر is the darkness of the night and it also means conversation at night. سامر used here is in the plural form (R).
تَهْجُرُونَ – The literal meaning of ھجر is to separate or disassociate from another and ھُجر is a discourse which is discarded because of how bad, obscene, or evil it is. Accordingly, اَھۡجَرَ means to deliberately indulge in such talk. ھَجَرَ المریض unintentionally engaged in such talk (R).
مُسْتَكْبِرِينَ بِهِ – A majority of commentators have taken this to mean pride because of their guardianship of the Ka‘bah but it is preferable to take the pronoun in بِهِۦ to mean the Qur’an referred to in ايَـٰتِى (23-66). The verse would mean that after listening to the Qur’an they adopt an attitude of arrogant dismissal. سامرا encapsulates their sitting in the precincts of the Ka‘bah and talking randomly about the Qur’an in their evening chats. In other words, making idle talk about the Qur’an had become a pastime.
23-68 Do they not then ponder the Word? Or has there come to them that which did not come to their fathers of old?a
أَفَلَمْ يَدَّبَّرُوا۟ ٱلْقَوْلَ أَمْ جَآءَهُم مَّا لَمْ يَأْتِ ءَابَآءَهُمُ ٱلْأَوَّلِينَ (۶۸)
23-68a: The particle أَمْ has several uses. The first use is as متصلة which means it connects two parts of a single question and implies a choice between two questions. It is then best translated as or. أَمْ متصلة has two types depending upon whether the ء is ہمزہ تسویہ or ہمزہ طلب. When أمۡ is preceded by ہمزہ تسویہ ( ء of equalization) ء comes after سواء and is paired with أَمْ making both options equal in meaning: whether this option is taken or the alternative option is taken it makes no difference, as in: سَوَآءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ : It is alike to them whether thou ask forgiveness for them or ask not forgiveness for them… (63:6); سَوَآءٌ عَلَيْنَآ أَجَزِعْنَآ أَمْ صَبَرْنَا :…It is the same to us whether we cry or bear patiently… (14:21). ہمزہ طلب precedes the sentence. It is used not simply to ask a question, but specifically to request, seek, or prompt an action from the listener, as in: ءَأَنتُمْ أَشَدُّ خَلْقًا أَمِ ٱلسَّمَآءُ : Are you the stronger in creation or the heaven? (79:27).
The second use of أَمْ is as المنقطعة (the disconnected أَمْ ) and there are three types. In the first case أَمْ either comes after a complete clause that gives some information and its meaning is not or but rather , as in: تَنزِيلُ ٱلْكِتَـٰبِ لَا رَيْبَ فِيهِ مِن رَّبِّ ٱلْعَـٰلَمِينَ ۔ أَمْ يَقُولُونَ ٱفْتَرَىٰهُ : The revelation of the Book, there is no doubt in it, is from the Lord of the worlds. Or do they say: he has forged it (39:2-3). The second case is that there is ہمزہ before أَمْ which is not for interrogation, as in أَلَهُمْ أَرْجُلٌۭ يَمْشُونَ بِهَآ ۖ أَمْ لَهُمْ أَيْدٍۢ يَبْطِشُونَ بِهَآ : Have they feet with which they walk, or have they hands with which they hold… (7:195). The ہمزہ in this case is for denial or to negate. The third case is one in which there is an interrogation without ہمزہ before the use of أَمْ المنقطعة as in: هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ أَمْ هَلْ تَسْتَوِى ٱلظُّلُمَـٰتُ وَٱلنُّورُ ۗ أَمْ جَعَلُوا۟ لِلَّهِ شُرَكَآءَ : Are the blind and seeing alike? Or, are darkness and light equal? Or, have they set up with Allah associates (13:16). This is meant to convey to the unbelievers the ridiculousness of their polytheism and in this condition أَمْ is like بَلۡ rather or on the contrary۔
In this verse too, أَمْ is used as بَلۡ and it means the coming of the reminder or the Qur’an. It could also mean that they have prosperity which enables them to enjoy ease and luxuries that their forefathers did not have. As a result, they do not reflect on the Qur’an.
23-69 Or do they not recognize their Messenger, that they deny him?a
أَمْ لَمْ يَعْرِفُوا۟ رَسُولَهُمْ فَهُمْ لَهُۥ مُنكِرُونَ (۶۹)
23-69a: They do recognize the Messenger and there is nothing about him that is hidden. They are so convinced of his piety that they call him Al Amīn The Trustworthy. So, the rejection of such a righteous person who is known to them from his childhood is really surprising.
23-70 Or say they: There is madness in him? Nay, he has brought them the Truth, and most of them hate the Truth.a
أَمْ يَقُولُونَ بِهِۦ جِنَّةٌۢ ۚ بَلْ جَآءَهُم بِٱلْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـٰرِهُونَ (۷۰)
23-70a: They do recognize that the Messenger is truthful and trustworthy, but they do not like the truth that he has brought from Allah.
23-71 And if the Truth follow their desires, the heavens and the earth and all those who are therein would perish. Nay, We have brought them their reminder, but they turn away from their reminder.
وَلَوِ ٱتَّبَعَ ٱلْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ بَلْ أَتَيْنَـٰهُم بِذِكْرِهِمْ فَهُمْ عَن ذِكْرِهِم مُّعْرِضُونَ (۷۱)
23-71a: The entire system of heavens and earth is subject to and operates under Divine laws, but the disbelievers want to be left free to pursue their own base desires and do not want to submit to any law. If the truth were subject to human desires, the entire system of the Universe would collapse. Submission to the mandated Divine laws leads humans to honor and greatness but they turn away from it.
23-72 Or dost thou ask them a recompense? But the recompense of thy Lord is best, and He is the Best of providers.
أَمْ تَسْـَٔلُهُمْ خَرْجًۭا فَخَرَاجُ رَبِّكَ خَيْرٌۭ ۖ وَهُوَ خَيْرُ ٱلرَّٰزِقِينَ (۷۲)
23-73 And surely thou callest them to a right way.
وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ (۷۳)
23-74 And surely those who believe not in the Hereafter are deviating from the way.a
وَإِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ عَنِ ٱلصِّرَٰطِ لَنَـٰكِبُونَ (۷۴)
23-74a: ناکبون – نکَبَ عَنۡ کَذا means to turn away from something and to incline to another.
23-75 And if We show mercy to them and remove the distress they have, they would persist in their inordinacy, blindly wandering on.a
وَلَوْ رَحِمْنَـٰهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّۢ لَّلَجُّوا۟ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ (۷۵)
23-75a: لَجُّوا۟ – لَجاج is to show obstinacy and hostility by persisting in an action that has been prohibited. لُجّة البحرا is the repeated crashing of waves on the sea shore and the Quranic phrases بَحْرٍۢ لُّجِّىٍّۢ sea wave (24:40) (R) and حَسِبَتْهُ لُجَّةًۭ expanse of water (27:44) are from it.
23-76 And already We seized them with chastisement, but they were not submissive to their Lord, nor did they humble themselves.a
وَلَقَدْ أَخَذْنَـٰهُم بِٱلْعَذَابِ فَمَا ٱسْتَكَانُوا۟ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ (۷۶)
23-76a: ٱسْتَكَانُة and تضرع both are terms that show humility but in ٱسْتَكَانُة the humility is brought about through obedience (Refer to 3-146b) while in تضرع the humility has a relationship with the heart. That is why in connection with supplications, the term تضرع is used (Refer to 6-63a).
It becomes clear yet again from this verse that the real purpose of chastisement is to encourage people to turn to Allah, and it is conveyed in the next verse that when overtaken by severe chastisement, people even despair of Divine mercy, although Allah is ready to show mercy.
23-77 Until, when We open for them a door of severe chastisement, lo! they are in despair at it.
حَتَّىٰٓ إِذَا فَتَحْنَا عَلَيْهِم بَابًۭا ذَا عَذَابٍۢ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ (۷۷)
