23-93 Say: My Lord, if Thou show me that which they are promised —
قُل رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ (۹۳)
23-94 My Lord, then place me not with the unjust people.a
رَبِّ فَلَا تَجْعَلْنِى فِى ٱلْقَوْمِ ٱلظَّـٰلِمِينَ (۹۴)
23-94a: Opposition destroyed during the Holy Prophet Muhammad’s (peace be upon him) lifetime: The purpose of this prayer may be that the punishment should not come while the Holy Prophet was living among the unjust, because this chapter is Makkan and the Holy Prophet was living in Makkah at that time. The reference can also be to: وَٱتَّقُوا۟ فِتْنَةًۭ لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُوا۟ مِنكُمْ خَآصَّةًۭ : And guard yourself against an affliction which may not smite those of you exclusively who are unjust (8:25). The next verse states that the powers of the opponents who tried to destroy the truth will be destroyed in the Prophet’s lifetime.
23-95 And surely We are well Able to show thee what We promise them.
وَإِنَّا عَلَىٰٓ أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـٰدِرُونَ (۹۵)
23-96 Repel evil with that which is best. We know best what they describe.a
ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ (۹۶)
23-96a: Doing good in return for evil – a revised moral code: Doing good in return for evil is the teaching of all righteous people. It is not specific to the teachings of Prophet Jesus. However, this teaching, despite being an excellent moral code, is not applicable in all situations. Because the Quran is a perfect Book, it has presented a revised version of this teaching after removing its defect. To remove the defect in this teaching, the Quran has chosen to use a small word ادفع repel. The real purpose is to repel evil. If evil cannot be repelled by doing good, then the Quran does not mandate to keep on doing good, but instead prescribes وَجَزَٰٓؤُا۟ سَيِّئَةٍۢ سَيِّئَةٌۭ مِّثْلُهَا : And the recompense of evil is punishment like it… (42:40). In any case, the primary motive is to repel evil, and the Quranic prescription is to adopt the best method for accomplishing this. This best way to repel evil may at times be to do good, and at other times to overlook, rebuke, and even to punish.
23-97 And say: My Lord, I seek refuge in Thee from the evil suggestions of the devils,a
وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزتِ ٱلشَّيَـٰطِينِ (۹۷)
23-97a: هَمَزَاٰتِ – is the plural of ھَمۡزَۃَ. The literal meaning of ھَمَزَ is غَمَزَ to signal, gesture, wink. The word is also used for signaling an animal to move and derived from this is مِھۡاز something used to drive an animal. ھَمۡز means fault or defect, and ھُمَزَۃ and ھَماز is one who finds fault and backbites and لمزۃ is one who finds faults in front of a person. هَمَزَٰاتِ ٱلشَّيَـٰطِينِ is the evil insinuation by the devil or danger from the devil. A supplication in the hadith before the start of the formal prayer is اللّٰھُمَّ اِنِّی أَعُوذُ بِكَ مِنْ ٱلشَّيَـٰطِ ينِ الرَّجیم من ھَمۡزَہِ و نَفۡثِه و نفخہِ . The Holy Prophet Muhammad (peace be upon him) was asked what are its ھَمۡز and نَفۡث and نفخ . The Holy Prophet replied its ھَمۡز is obsession, and its نَفۡث is poetry (satanic inspiration) and its نفخ is arrogance (LA). The meaning of ھَمۡز is also عَصۡر to squeeze and the ھَمۡز of a person is to find fault behind his back (R).
يَحْضُرُونِ – حَضَر is the opposite of بَدۡو bedouin, or the opposite of living in the jungle or a village. The meaning of the word has evolved and is used for going into a house, or to go to meet a person or for any other type of presence. مُحۡضَر is what is brought out and made manifest, as in مَّا عَمِلَتْ مِنْ خَيْرٍۢ مُّحْضَرًۭا : …will find present that which it has done of good… (3:30); جَمِيعٌۭ لَّدَيْنَا مُحْضَرُونَ …all would be brought before us (36:32).
The Holy Prophet Muhammad (peace be upon him) was protected from the evil insinuations of the devil: Most commonly هَمَزَٰاتِ ٱلشَّيَـٰطِينِ has been taken to mean the whispering of the devil and for the Holy Prophet to be commanded to seek Allah’s protection from the evil insinuations of the devil, shows that he was protected from the whispering of the devil, because he who comes in Allah’s protection is protected from the devil. In a hadith of Sahih Muslim, the Holy Prophet said: My devil has become obedient to me and he does not command me anything except goodness. There is no mention anywhere in the Quran that the devil cast any evil suggestion into the Holy Prophet’s heart. However, there is mention in the Gospel that the devil told Prophet Jesus certain things, which can only mean that Satan made some suggestions to him (Matthew 4:1-10). Prophet Jesus rejected these suggestions and did not accept them.
The Holy Prophet Muhammad’s (peace be upon him) spiritual status is highly elevated with complete protection against any evil suggestion. If the verse is examined within the subject matter of this section, it becomes clear that by شَّيَـٰطِينِ is meant the chiefs of the unbelievers and by هَمَزَٰاتِ is meant their fault finding and bad mouthing of the Holy Prophet. There is a clear mention of their bad mouthing in the previous verse نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ : We know best what they describe and it is in reference to this that it is stated: ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ Repel evil with what is best. In the later verses, it is clearly stated: حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلْمَوْتُ Until when death overtakes one of them… (23:99), explaining how when death comes to one of the شَّيَـٰطِينِ they ask to be sent back, which clearly shows that the discussion above is about the chiefs of the opposition. Those commentators who interpret هَمَزَاٰتِ ٱلشَّيَـٰطِينِ as the evil suggestions of the devil cannot explain the logical relation of this verse with the text that precedes it and that which follows.
23-98 And I seek refuge in Thee, my Lord, lest they come to me.
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ (۹۸)
23-99 Until when death overtakes one of them, he says: My Lord, send me back,
حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ رَبِّ ٱرْجِعُونِ (۹۹)
23-99a: Plural form is used to show repetitive action: ٱرْجِعُونِ send me back is plural and it means ارجعونی which is singular. The plural form ٱرْجِعُوا used here is, according to some, to show reverence. Others think the address is to the angels. The reality is that the dual and plural form are used, on occasion, for repeated emphasis. Another verse states: الْقِيَا فِى جَهَنَّمَ :Cast into hell… (50:24) where the meaning is الق الق Cast; cast (a repeated command for emphasis). In this verse ٱرْجِعُونِ means ارجعنی ارجعنی ارجعنی send me back; send me back; send me back.
23-100 That I may do good in that which I have left. By no means! It is but a word that he speaks. And before them is a barrier, until the day they are raised.a
لَعَلِّىٓ أَعْمَلُ صَـٰلِحًۭا فِيمَا تَرَكْتُ ۚ كَلَّآ ۚ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا ۖ وَمِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ (۱۰۰)
23-100a: كَلَّآ – According to some sources كَلَّآ is a combination of ك تشبیہ (particle of comparison ‘like/as if) and لا نافیہ (negating or denying something) and others say كلا is بسيط (a single, indivisible word — not composed of ك + لا) and it is زجر meaning it is a simple, indivisible particle used for rebuke or deterrence, meaning “Never! Not at all!” (Mughni).
بَرْزَخٌ – is a barrier and limit between two things, as in: بَيْنَهُمَا بَرْزَخٌۭ لَّا يَبْغِيَانِ : Between them is a barrier which they cannot pass (55:20). بَرْزَخٌ is the condition of a person between physical death and resurrection (R).
فِيمَا تَرَكْتُ that which I have left – refers to the righteous belief that they abandoned. This wish is not specific to the disbelievers, rather Ibn Abbas says those who do not perform Hajj or do not give zakat will wish the same. According to a hadith, everything that keeps a person away from accepting the truth comes before a person’s eyes at the time of death, and he will wish to be sent back but the word has already gone forth مِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ before them is a barrier, until the day they are raised. The verse informs us that after death there is the state of بَرْزَخٌ and life will only be restored on يَوْمِ البعث the Day of Resurrection. There is no return to life before that.
The world of بَرْزَخٌ : It appears from the Quran and Hadith that a certain degree of reward and punishment begins after death, although its full manifestation will only take place on the Day of Resurrection. The hadith mentions individuals who have reached the pinnacle of piety, such as the martyrs, who receive sustenance after death, and really pious souls having a window opened in their grave from which they can view paradise. There is also evidence that indicates that people like Pharaoh will have a measure of punishment even during the period of بَرْزَخٌ . However, this condition is not one of complete manifestation, and can be likened to that of a child in the mother’s womb from whom many things are concealed. The fact that some people will stay long in بَرْزَخٌ and some others will have shorter stays is not objectionable, because there is no sense of time there. Stories about spirits of dead people coming to this world from بَرْزَخٌ and visiting their homes, are made up. However, meeting the deceased in a dream or a vision is a different matter.
23-101 So when the trumpet is blown, there will be no ties of relationship among them that day, nor will they ask of one another.a
فَإِذَا نُفِخَ فِى ٱلصُّورِ فَلَآ أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍۢ وَلَا يَتَسَآءَلُونَ (۱۰۱)
23-101a: أَنسَابَ – is the plural of نسب. نَسَب and نِسۡبَةis kinship through the mother or father and نِسۡبَةis used when there is some degree of similarity between the kinsmen (R).
فَلَآ أَنسَابَ بَيْنَهُمْ means that no kinship will be of any benefit, since only good deeds will benefit. The hadith where the Holy Prophet Muhammad (peace be upon him) said: On the day of Judgment all agencies and kinships will be cut off, except for my agency and my kinship, does not mean that being a relation of the Holy Prophet will be sufficient for salvation and that if a Syed (descendant of the Holy Prophet) becomes a Christian, he would still be saved. The Holy Prophet had said that even if Fatima, daughter of Muhammad steals, her hands should be cut off. If kinship cannot save a person from punishment in this world, then how can it save a kinsman from punishment in the next world. In this hadith نسب is used in its wider sense, of developing a spiritual relationship with the Holy Prophet Muhammad (peace be upon him). The meaning of nor will they ask one another is that they will have so much concern for themselves that they will not inquire about the condition of another: لِكُلِّ ٱمْرِئٍۢ مِّنْهُمْ يَوْمَئِذٍۢ شَأْنٌۭ يُغْنِيهِ : Every man of them, that day, will have concern enough to make him indifferent to others (80:37).
23-102 Then those whose good deeds are heavy, those are the successful.
فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ (۱۰۲)
23-103 And those whose good deeds are light, those are they who have lost their souls, abiding in hell.
وَمَنْ خَفَّتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فِى جَهَنَّمَ خَـٰلِدُونَ (۱۰۳)
23-104 The Fire will scorch their faces, and they therein will be in severe affliction.a
تَلْفَحُ وُجُوهَهُمُ ٱلنَّارُ وَهُمْ فِيهَا كَـٰلِحُونَ (۱۰۴)
23-104a: تَلْفَحُ – لفح is to be scorched by fire or hot wind.
كَـٰلِحُونَ – کُلُوح means grimacing or distortion of the face (especially by baring the teeth), usually out of suffering, pain, or anger.
23-105 Were not My messages recited to you, but you used to reject them?
أَلَمْ تَكُنْ ءَايَـٰتِى تُتْلَىٰ عَلَيْكُمْ فَكُنتُم بِهَا تُكَذِّبُونَ (۱۰۵)
23-106 They will say: Our Lord, our adversity overcame us, and we were an erring people.
قَالُوا۟ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًۭا ضَآلِّينَ (۱۰۶)
23-107 Our Lord, take us out of it; then if we return (to evil), we shall be unjust.
رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـٰلِمُونَ (۱۰۷)
23-108 He will say: Begone therein, and speak not to Me.
قَالَ ٱخْسَـُٔوا۟ فِيهَا وَلَا تُكَلِّمُونِ (۱۰۸)
23-109 Surely there was a party of My servants who said: Our Lord, we believe, so forgive us and have mercy on us, and Thou art the Best of those who show mercy.
إِنَّهُۥ كَانَ فَرِيقٌۭ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱغْفِرْ لَنَا وَٱرْحَمْنَا وَأَنتَ خَيْرُ ٱلرَّٰحِمِينَ (۱۰۹)
23-110 But you ridiculed them, until they made you forget remembrance of Me, and you used to laugh at them.a
فَٱتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰٓ أَنسَوْكُمْ ذِكْرِى وَكُنتُم مِّنْهُمْ تَضْحَكُونَ (۱۱۰)
23-110a: سِخْر or سُخۡریّة and سِخۡرِیّة is the action of the ridiculer (R).
أَنسَوْكُمْ ذِكْرِى they made you forget remembrance of Me – The forgetting of remembrance is attributed to the believers. It simply means that the disbelievers got so carried away in ridiculing the believers, that they forgot the remembrance of Allah. In this way, the believers became the reason for their forgetting.
23-111 Surely I have rewarded them this day because they were patient, that they are the achievers.
إِنِّى جَزَيْتُهُمُ ٱلْيَوْمَ بِمَا صَبَرُوٓا۟ أَنَّهُمْ هُمُ ٱلْفَآئِزُونَ (۱۱۱)
23-112 He will say: How many years did you tarry in the earth?
قَـٰلَ كَمْ لَبِثْتُمْ فِى ٱلْأَرْضِ عَدَدَ سِنِينَ (۱۱۲)
23-113 They will say: We tarried a day or part of a day, but ask those who keep account.
قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍۢ فَسْـَٔلِ ٱلْعَآدِّينَ (۱۱۳)
23-114 He will say: You tarried but a little — if you only knew!
قَـٰلَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًۭا ۖ لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ (۱۱۴)
23-115 Do you then think that We have created you in vain, and that you will not be returned to Us?a
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـٰكُمْ عَبَثًۭا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ (۱۱۵)
23-115a: عَبَثًۭا – The literal meaning of عَبَث is to mix play and sport with work: أَتَبْنُونَ بِكُلِّ رِيعٍ ءَايَةًۭ تَعْبَثُونَ : Do you build on every height a monument? You (only) sport (26:128). Something that has no particular purpose is called عبث .
23-116 So exalted be Allah, the True King! No God is there but He, the Lord of the Throne of Grace.
فَتَعَـٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْكَرِيمِ (۱۱۶)
23-117 And whoever invokes, besides Allah, another god — he has no proof of this — his reckoning is only with his Lord. Surely the disbelievers will not be successful.
وَمَن يَدْعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ لَا بُرْهَـٰنَ لَهُۥ بِهِۦ فَإِنَّمَا حِسَابُهُۥ عِندَ رَبِّهِۦٓ ۚ إِنَّهُۥ لَا يُفْلِحُ ٱلْكَـٰفِرُونَ (۱۱۷)
23-118 And say: My Lord, forgive and have mercy, and Thou art the Best of those who show mercy.
وَقُل رَّبِّ ٱغْفِرْ وَٱرْحَمْ وَأَنتَ خَيْرُ ٱلرَّٰحِمِينَ (۱۱۸)
