Author: sftwr2020

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

22-1      O people, keep your duty to your Lord; surely the shock of the Hour is a grievous thing.^a

يَـٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ ٱلسَّاعَةِ شَىْءٌ عَظِيمٌۭ (۱)

22-1a: What is زَلْزَلَةَ ٱلسَّاعَةِ : Commentators differed about whether زَلْزَلَةَ ٱلسَّاعَةِ is an event before the Day of Judgement or after it, when the dead have been raised to life. Both points of view are found in the traditions. Some have regarded it to be before the Day of Judgement and have included it as part of اشراط الساعتہ. It is stated in Ruh al Ma’ani that a great earthquake prior to the Resurrection is mentioned in many traditions, and it is called زَلْزَلَةَ ٱلسَّاعَةِ because it will be near to, and a sign of, the Day of Judgement. However, according to some hadith, the earthquake will happen after the dead have been raised to life. Ibn Jarir has accepted this viewpoint, but this perspective cannot explain how there can be pregnant and nursing women (as mentioned in next verse) after the dead have been raised. If the Quranic verses are examined which foretell an earthquake, it appears that this earthquake is such that it will destroy the earth, as for example in: وَحُمِلَتِ ٱلْأَرْضُ وَٱلْجِبَالُ فَدُكَّتَا دَكَّةًۭ وَٰحِدَةًۭ : And the earth and mountains are borne away and crushed with one crash (69:14); إِذَا رُجَّتِ ٱلْأَرْضُ رَجًّۭا : When the earth is shaken with a (severe) shaking (56:4) and although this is followed by وَكُنتُمْ أَزْوَٰجًۭا ثَلَـٰثَةًۭ : And you are three sorts (56:7), this grouping will be on the Day of Judgment.

The above verses do not prove that the earthquake will be after the Day of Judgment. In fact, the earthquake would happen first and destroy the existing system, then the Day of Judgment would take place, and people would be divided into three groups. This also appears to be the case from the verse: إِذَا زُلْزِلَتِ ٱلْأَرْضُ زِلْزَالَهَا : When the earth is shaken with her shaking (99:1) because this is followed by يَوْمَئِذٍۢ يَصْدُرُ ٱلنَّاسُ أَشْتَاتًۭا لِّيُرَوْا۟ أَعْمَـٰلَهُمْ : On that day men will come forth in sundry bodies that they may be shown their works (99:6). Thus, all these events are assigned to one period, and it is stated that the earthquake will first destroy the human race, then the dead will be raised so that they can see the outcome of their deeds. It follows that زَلْزَلَةَ ٱلسَّاعَةِ is prior to the Resurrection since the shaking is the causative event. However, it should be remembered that there are three types of ٱلسَّاعَةِ the Hour, for which refer to 2-86, and for an explanation of the word ٱلسَّاعَةِ refer to 6:31a. The three types are  صغریٰ Minor, وسطیٰ middle and کبریٰ great. صغریٰ is the time associated with the death of a person. This is obviously not mentioned in verse 22:1 because the address is to all people. The concept of resurrection can apply to both وسطیٰ and کبریٰ . In the case of ساعت وسطیٰ the Middle Hour the earthquake is not the quaking of the earth, but rather fear, anxiety, difficulties, and wars, refer to 2-214a. Commentators have accepted the metaphorical interpretation of earthquake as fear, anxiety and difficulties as stated in: والزلزال ھو ما یحصل للنفوس من الرعب و الفزع کما قال اللّٰہ تعالیٰ ھنالك ابتلی المؤمنون و زلزلو ازلزالاً شدیدا. This explanation says that by زلزال  earthquake is meant the feeling of fright, terror, anxiety. There is definitely a reference in verse 22:1 to the ساعت وسطیٰ because the last chapter ended with a mention of ساعت وسطیٰ or the sign of the destruction of the rejecters, and this chapter starts by openly warning of its overwhelming experience. ساعت وسطیٰ testifies to and is a sign for ساعت کبریٰ  because its occurrence causes hearts to incline to Allah and a little further on, permission is given in this chapter for fighting. Without detracting from the generality of the verse, all this evidence indicates that the particular reference here is to the ساعت وسطیٰ of a nation.

22-2      The day you see it, every woman giving suck will forget her suckling and every pregnant one will lay down her burden, and thou wilt see men as drunken, yet they will not be drunken, but the chastisement of Allah will be severe.^a

يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّآ أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى ٱلنَّاسَ سُكَـٰرَىٰ وَمَا هُم بِسُكَـٰرَىٰ وَلَـٰكِنَّ عَذَابَ ٱللَّهِ شَدِيدٌۭ (۲)

22-2a: تَذْهَلُ – ذَھۡل is to neglect something either deliberately or as the result of being distracted (LA) or what causes sorrow and forgetfulness (R).

مُرْضِعَةٍ – For رَضَع refer to 2-233a. The difference between مُرۡضِع and مُرْضِعَةٍ is that مُرۡضِع means one who breastfeeds and مُرْضِعَةٍ is one who is literally breastfeeding an infant at that time (LA).

The extreme degree of anxiety is depicted by portraying a scene where a nursing mother forgets her baby and a pregnant woman miscarries, which can only occur due to extreme grief. By سُكَـٰرَىٰ is meant to be intoxicated by wine, indicating people so stupefied and confounded as if they are drunk through intoxicants. However, that stupefaction will not be the result of liquor, but from the severity of the chastisemen

22-3      And among men is he who disputes about Allah without

knowledge, and follows every rebellious devil—

وَمِنَ ٱلنَّاسِ مَن يُجَـٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍۢ وَيَتَّبِعُ كُلَّ شَيْطَـٰنٍۢ مَّرِيدٍۢ (۳)

22-4      For him it is written that whoever takes him for a friend, he will lead him astray and conduct him to the chastisement of the burning Fire.^a

كُتِبَ عَلَيْهِ أَنَّهُۥ مَن تَوَلَّاهُ فَأَنَّهُۥ يُضِلُّهُۥ وَيَهْدِيهِ إِلَىٰ عَذَابِ ٱلسَّعِيرِ (۴)

22-4a: The context of this and the previous verse is general, and the person referred to could be Nadr ibn al Harith, or Abu Jahl, or someone else like them. In fact, Abu Jahl and his like are included in the term شَيْطَـٰنٍۢ مَّرِيدٍ rebellious devil, and the followers are the general populace. Commentators have accepted that rebellious devil means the chiefs of the disbelievers (RM) and follows is more applicable to them. The pronoun in عَلَيْهِ stands for the rebellious devil whose friendship does not give any lasting joy to the soul and only results in creating more heartache.

22-5      O people, if you are in doubt about the Resurrection, then surely We created you from dust, then from a small life-germ, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you.^a And We cause what We please to remain in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity. And of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after knowledge he knows nothing.^b And thou seest the earth barren, but when We send down thereon water, it stirs and swells and brings forth a beautiful (growth) of every kind.^c

يَـٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى رَيْبٍۢ مِّنَ ٱلْبَعْثِ فَإِنَّا خَلَقْنَـٰكُم مِّن تُرَابٍۢ ثُمَّ مِن نُّطْفَةٍۢ ثُمَّ مِنْ عَلَقَةٍۢ ثُمَّ مِن مُّضْغَةٍۢ مُّخَلَّقَةٍۢ وَغَيْرِ مُخَلَّقَةٍۢ لِّنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِى ٱلْأَرْحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى ثُمَّ نُخْرِجُكُمْ طِفْلًۭا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍۢ شَيْـًۭٔا ۚ وَتَرَى ٱلْأَرْضَ هَامِدَةًۭ فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ وَأَنۢبَتَتْ مِن كُلِّ زَوْجٍۭ بَهِيجٍۢ (۲۵)

22-5a: عَلَقَةٍۢ – The literal meaning of علق is to hold on tightly or to make a connection, and عَلَقَةٍۢ is the specific state from which the embryo develops into a baby (R). It is commonly translated as a clot of blood.

مُضْغَةٍۢ – is a bite sized piece of meat. It is the stage of the developing embryo that comes after علقه .

مُخَلَّقَةٍۢ – For خلق refer to 2-21a and 3-49c. By مُخَلَّقَةٍۢ is meant تامّة الخلق  reaches the perfection of creation. According to another definition, مُخَلَّقَةٍۢ is one whose shape becomes manifest and غیر مُخَلَّقَةٍۢ is one whose form is not yet made. قِدۡحٌ مخلّق is an arrow that is made plain and smooth (LA).

The various stages of embryonic development: Those who consider life after death farfetched, and on this basis, doubt it and wonder how can it happen, are told to reflect on their original creation. The first stage is dust or earth, and the creation of every person starts from dust. Vegetation grows out of dusty soil and feeds animals. Humans feed on vegetables and meat to derive the necessary nutrition required by the reproductive organs to produce the semen in men and the ovum in woman. This is the second stage of a human. When a sperm نطفهin the semen fertilizes an ovum in the uterus, it latches on to the uterus of the mother and this stage is called علقه. It appears that this stage is called علقه because a new connection is created between the fertilized egg and the uterus of the mother. A fertilized ovum that fails to make this connection does not develop into a child. So, علقه is the initial stage of the child in the womb of the mother. As it derives nourishment from the mother, it becomes a piece of flesh. The correct understanding of مُخَلَّقَةٍۢ  and غیر مُخَلَّقَةٍۢ as given by Mujahid, is مُخَلَّقَةٍۢ is a pregnancy that is carried to term while غیر مُخَلَّقَةٍۢ is a pregnancy that is miscarried or aborted (RM). These stages in the development of a human are described so that it may become manifest that if a beautiful human can be created from these stages, then it is not farfetched for a person to receive a new life created from his deeds.

These stages of physical development have a parallel with the spiritual development of a person. Human actions are initially dispersed and random like the human elements are in dust. Then they come together in the form of a نطفه   so that a subtle form of life is created in those actions, but this life, like that of the نطفه, is not sustainable until the deeds are connected with Allah and even when the connection is created, it is at times defective or complete.

22-5b: طِفْل –  describes a child of young age and its plural is اطفال as in: وَإِذَا بَلَغَ ٱلْأَطْفَـٰلُ : And when the children among you attain to puberty… (24:59).

This section describes the human development lifespan from being a child to reaching full bodily potential, which is followed by spiritual completion, after which a physical decline sets in proving that humans are created as mortals. This decline proceeds with advancing age till a person becomes like a child again and forgets whatever had been learned before.

22-5c: هَامِدَةًۭ  – ھَمَدَتِ النارُ means the fire extinguished and ارض ھامدۃ means a land without vegetation (R).

بَهِيجٍۢ – بَھۡجَة is used to describe the beauty of color and expressing joy over it, as in حَدَآئِقَ ذَاتَ بَهْجَةٍۢ beautiful gardens (27:60) (R).

The spiritual life, which was referenced in the first part of the section, is explained further with the mention of the dead earth and water.

22-6      That is because Allah, He is the Truth, and He gives life to the dead, and He is Possessor of power over all things,^a

 ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّهُۥ يُحْىِ ٱلْمَوْتَىٰ وَأَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ (۶)

22-6a: These laws of Allah manifest that Allah is the Truth, and just as He gives life to a dead earth with rain, He gives life to spiritually dead hearts with spiritual rain, or revelation. This is what is meant by يُحْىِ ٱلْمَوْتَىٰ gives life here. The raising of dead on the Day of Judgment, which is the coming of the Hour and the waking and raising of the dead from their graves, is mentioned separately in the next verse.

22-7      And the Hour is coming, there is no doubt about it; and Allah will raise up those who are in the graves.

وَأَنَّ ٱلسَّاعَةَ ءَاتِيَةٌۭ لَّا رَيْبَ فِيهَا وَأَنَّ ٱللَّهَ يَبْعَثُ مَن فِى ٱلْقُبُورِ (۷)

22-8      And among men is he who disputes about Allah without knowledge, and without guidance, and without an illuminating Book,

وَمِنَ ٱلنَّاسِ مَن يُجَـٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍۢ وَلَا هُدًۭى وَلَا كِتَـٰبٍۢ مُّنِيرٍۢ (۸)

22-9      Turning away haughtily to lead men astray from the way of Allah. For him is disgrace in this world, and on the day of Resurrection We shall make him taste the punishment of burning.^a

ثَانِىَ عِطْفِهِۦ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ ۖ لَهُۥ فِى ٱلدُّنْيَا خِزْىٌۭ ۖ وَنُذِيقُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ عَذَابَ ٱلْحَرِيقِ (۹)

22-9a: ثَانِىَ عِطْفِهِۦ – For  ثَانِىَ  refer to 11-5a. عطف is used when one end of something is curved towards its other end, as for example with a rope, or a branch of a tree that is doubled up etc. عِطۡفَا الۡاِنۡسَان means both sides of a person, that is from the head to the hip, and ثَنَی عِطۡفَهٗ means turn aside and distance, as in: وَنَـَٔا بِجَانِبِهِۦ and behaves proudly (17:83) (R).

22-10   This is for that which thy two hands have sent before, and Allah is not in the least unjust to the servants.

ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّـٰمٍۢ لِّلْعَبِيدِ (۱۰)

Name: The name of this chapter is Al Hajj and it has ten sections and one hundred and seventy-eight verses. Its name is based on the command to perform Hajj which is given in this chapter. Hajj is the fourth pillar of faith in Islam. It creates a sense of love and longing in the hearts and takes faith to the level of perfection. When the love for Allah reaches its peak, one is willing to sacrifice everything one possesses for the sake of Allah, to the extent of giving up one’s life in the way of Allah. This passion was needed by the Muslims of that time because the disbelievers had decided to destroy the Muslims with their swords. Accordingly, this chapter is named Al Hajj.

Summary: This chapter begins with the mention of زَلْزَلَةَ ٱلسَّاعَةِ  the shock of the Hour which is refers to the destruction of a nation opposing the truth. This is followed by the importance of accountability for one’s actions. The second section states that the truth will certainly be helped and no earthly power can stop this assistance. The third section, after mentioning the good end of the followers of the truth, states that the believers have been unjustly stopped from visiting the Ka‘bah and have been treated tyrannically in a place of sanctity. The fourth section narrates the origin of the Ka‘bah and mandates the performance of Hajj. The fifth section discusses the real rationale for sacrifice which is a necessary component of Hajj. The sixth section transitions to the necessity of fighting because the need for it had arisen and great sacrifices were required. The seventh section mentions the enemies of truth and their final sequel. The eighth section foretells the success of the believers and the ninth presents the Unity of Allah as a strong doctrine that was given to all the nations of the world and it is to this Unity that this religion invites. The last section mentions the weak and irrational nature of creeds that associate partners with Allah and give glad tidings to Muslims. It urges Muslims to uphold and spread the truth as the basis of their success.

Relation with previous chapter: The last chapter dealt generally with the triumph of prophets and the destruction of their opponents, while this chapter gives the same principle applied in more detail to the Holy Prophet Muhammad (peace be upon him). It promises that he will be given salvation from his opponents but wars would be necessary to achieve this.

Period of revelation: Some people consider this chapter to have been revealed in Madinah and others have held it to have been revealed entirely in Makkah. It is narrated by Ibn Abbas that apart from the four verses, beginning with هَـٰذَانِ خَصْمَانِ These are two adversaries in verse nineteen till verse twenty-two, this chapter is Makkan. For those four verses some consider خَصْمَانِ two adversaries to refer to the two opponents in the Battle of Badr, hence their revelation in Medina is argued. The hadith lacks an authentic chain of narration. However, the reference in this chapter to the permission to fight and to the migration of the Holy Prophet Muhammad (peace be upon him) makes it virtually certain that the revelation of this chapter took place at the end of the Makkan period, and it is possible that some verses may have been revealed after the Migration.

21-94   So whoever does good deeds and is a believer, there is no rejection of his effort, and We surely write (it) down for him.^a

فَمَن يَعْمَلْ مِنَ ٱلصَّـٰلِحَـٰتِ وَهُوَ مُؤْمِنٌۭ فَلَا كُفْرَانَ لِسَعْيِهِۦ وَإِنَّا لَهُۥ كَـٰتِبُونَ (۹۴)

21-94a: كُفْرَان – The کُفۡر of a blessing and كُفْرَان both mean to refrain from thanking  and to hide it, and this is the meaning here. كُفْرَان is generally used for denial of physical blessings while کُفۡر is used mostly for religion and کفور is used both for physical and religious purposes, as in فَأَبَى ٱلظَّـٰلِمُونَ إِلَّا كُفُورًۭا : …But the wrongdoers consent to naught but denying (17:99); إِمَّا شَاكِرًۭا وَإِمَّا كَفُورًا :…he may be thankful or unthankful (76:3).

Good news for the believers: After mentioning the tribe of prophets and their deliverance from difficulties and giving good news to the Holy Prophet Muhammad (peace be upon him), the narrative moves to ordinary believers so that they too may be reassured that if they follow in the footsteps of prophets they would be favored similarly. Allah appreciates the work of whoever strives in His way and this verse is about striving to propagate the truth, because in the next verse  those who were destroyed for opposing the truth are discussed.

21-95   And it is forbidden to a town which We destroy: they shall not return.

وَحَرَٰمٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَـٰهَآ أَنَّهُمْ لَا يَرْجِعُونَ (۹۵)

21-95a: حَرَٰمٌ – The meaning of حرام as forbidden is explained in 2-144a. If this meaning is taken, then لایرجعون will be for emphasis and the structure of the sentence will be: It is forbidden for a habitation that We destroy to oppose the truth, because they do not return. حرام has another meaning as well, namely obligatory and in this sense it appears in the poetry of the period of ignorance, as in: فَاِنَّ حرامًالا اری الدَّھَر باکیا ۔ عَلی شجرہ الَّا بَکیَتُ علی عمرو It is obligatory on me that I should not see anyone crying on his sorrow without weeping over Umru. This second meaning of حَرَٰمٌ is more suitable here, but both the meanings end up imparting the same understanding.

The dead cannot return to this earth: It is stated very clearly in a narration of Ibn Abbas that those who die will not return to earth till the Day of Judgment, in other words, they will not come back to this world. Another interpretation is that those for whom the decree of destruction has been issued will not repent. The first interpretation is clearer (IK). If the context is kept in mind, it becomes obvious: those who are caused to die by Allah will not return to this earth. The theme is prophets and their deliverance from opponents and enemies, and their narratives convey that a nation destroyed for opposing the truth does not come back to the earth to continue their oppression. However, the rule is generalized by stating that those who die do not return to this world. Similarly, in the last verse, specific circumstances are generalized into a common rule. This is supported by a hadith in Sunan an-Nasai and Sunan Ibn Majah reproduced in 3-49f. It is stated that Jabir, son of Abd Allah, who was slain in a battle with the enemies of Islam, on being asked by the Almighty what he desired the most, expressed a wish to go back into the world and be slain again in the cause of the Truth, but received the reply that this could not be, for:

 قد سبق منی انھم لا یرجعون the word has already gone forth from Me that they shall not return.

21-96   Even when Gog and Magog are let loose and they sally forth from every elevated place.^a

حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍۢ يَنسِلُونَ (۹۶)

21-96a: حَدَبٍۢ – means to be hunchbacked from which حَدَب is derived, meaning elevated land. حَدَب الماء is the height of a wave of water (LA).

Muslims and the sallying forth of Gog and Magog: For details on Gog and Magog, refer to 18-94a. By the letting loose of Gog and Magog is meant their emergence which will happen in end times according to the Hadith. In many hadith, the emergence of Antichrist and Gog and Magog is mentioned together. The emergence of Gog and Magog is mentioned in association with calamities and difficulties arising specifically for Muslims, to the point where it is stated that they will retreat to their cities and homes. This shows clearly that the Muslims will lose their kingdom and political power. In some hadith, it is mentioned that Gog and Magog will drink all the water of the rivers, and this may be because water is the source of life and it means they will devour the means of livelihood of other nations and particularly those of Muslims. Sallying forth from every elevated place clearly indicates they will capture or dominate all the strategic and important places on land and in the sea. Accordingly, the hadith states that they will cover the whole land.

For the meaning of نسل refer to 2-205a. The meaning of  حَدَبٍۢ يَنسِلُونَ is also apparent from a hadith in which it is stated: لا یدان لا حدبقتا لہم no nation in the world will have the power to fight with them. Their final condition is mentioned as: وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍۢ يَمُوجُ فِى بَعْضٍۢ : And on that day, We shall let some of them surge against others… (18:99), showing that they will fight with each other and that will be the cause of their destruction. The reason why Gog and Magog are mentioned here is because the narrative is of the destruction of the opponents of the truth, and the impossibility of their return. Hence it is stated that even powerful and mighty people, who will be occupying all the elevated places of the world and with whom no one will have the ability to fight, would also be subject to this law. They will finally be destroyed and will not return after their destruction.

21-97   And the True Promise draws nigh, then lo! the eyes of those who disbelieve will be fixedly open: O woe to us! Surely we were heedless of this; nay, we were unjust.^a

وَٱقْتَرَبَ ٱلْوَعْدُ ٱلْحَقُّ فَإِذَا هِىَ شَـٰخِصَةٌ أَبْصَـٰرُ ٱلَّذِينَ كَفَرُوا۟ يَـٰوَيْلَنَا قَدْ كُنَّا فِى غَفْلَةٍۢ مِّنْ هَـٰذَا بَلْ كُنَّا ظَـٰلِمِينَ (۹۷)

21-97a: شَـٰخِصَةٌ – a standing person visible from a distance is called شَخۡصٌ  (R). شَخَصَ بَصَرُ فلانٍ means the eyes stare fixedly without blinking. A hadith mentioning a deceased person states: اذا شَخَصَ بَصَرَہٗ which is a state where the eyelashes are raised, vision gets restricted and is unable to focus on an object. When an anxiety provoking event confronts a person, it is called شخص به (LA) as in: تَشْخَصُ فِيهِ ٱلْأَبْصَـٰرُ …when the eyes will stare (in terror (14:42).

Commentators have taken وَعْدُ ٱلْحَقُّ to mean the Day of Judgment, but it can also mean death or the time of the destruction or diminution of power. Since the narrative is about the disbeliever’s destruction, the latter interpretation is the most plausible. At that time, the disbelievers will declare their acceptance of the truth to which they paid no attention and were unjust in opposing it. This admission is another reference to their acceptance of the truth.

21-98   Surely you and what you worship besides Allah are fuel of hell; to it you will come.^a

إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَٰرِدُونَ (۹۸)

21-98a: حَصَبُ – حَصَب and حَصۡبَة are pebbles or gravel and حَصۡب is to throw pebbles. حَصَب is used for wood and other items thrown into the fire to fuel it. This is the meaning here. According to some, in the dialect of the people of Yemen حَصَب and حَطَب have the same meaning (LA), and some have taken the meaning of حَصَب as simply ما یُرۡمیٰ بهٖ something that is thrown.

For the disbelievers or the opponents of truth to be the fuel of the fire of hell is obvious, but what is meant by مَا تَعْبُدُونَ what you worship? Some have said that only idols are meant because مَا is used for things without awareness, and there are some hadith in which all kinds of deities are included in مَا تَعْبُدُونَ and the only exception created is for إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ Those for whom the good has already gone forth from Us …(21:101). However, refer to 10:68 where it is shown that on this occasion only those false deities are meant who present themselves as deities, indicating the leaders who made the people to do their bidding contrary to what God had ordered and who made them oppose the truth. If this interpretation is not adopted then the sun, moon, stars, winds, clouds, rivers, trees, stones, dogs, cats and many other animals are included in the category of deities because in different times, at different places and by different people, all have been worshipped. However, they will not all be gathered on the Day of Judgment to be put in the fire, and neither is there any benefit in burning them. Hence, by مَا تَعْبُدُونَ is meant the elders and leaders of the disbelievers whose presence in hell fire is frequently mentioned. They had worshipped deities or imposed such obedience on their followers which was tantamount to worship. That is why they deserved to be in the fire. This is also what is conveyed by لَوْ كَانَ هَـٰٓؤُلَآءِ ءَالِهَةًۭ Had these been gods…, namely, if they had been as they represented themselves, they would not have entered hell.

21-99   Had these been gods, they would not have come to it. And all will abide therein.

لَوْ كَانَ هَـٰٓؤُلَآءِ ءَالِهَةًۭ مَّا وَرَدُوهَا ۖ وَكُلٌّۭ فِيهَا خَـٰلِدُونَ (۹۹)

21-100 For them therein is groaning and therein they hear not.

لَهُمْ فِيهَا زَفِيرٌۭ وَهُمْ فِيهَا لَا يَسْمَعُونَ (۱۰۰)

21-101 Those for whom the good has already gone forth from Us, they will be kept far off from it—^a

إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ أُو۟لَـٰٓئِكَ عَنْهَا مُبْعَدُونَ (۱۰۱)

21-101a: سَبَقَتْ – The literal meaning of سَبۡق is to get ahead while walking. Among its derivative uses are something being issued, something having happened, something that has occurred before, as in لَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ : And had not a word gone forth from thy Lord… (20:129) (R).

These are people who have attained heaven on earth, having reached the level where their soul is at rest. That is why it is stated that goodness has already reached them.

21-102 They will not hear the faintest sound of it and they will abide in that which their souls desire.^a

لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِى مَا ٱشْتَهَتْ أَنفُسُهُمْ خَـٰلِدُونَ (۱۰۲)

21-102a: حَسِيس – For حِسّ refer to 3-52a and 3-152a. حَسِيس and حِسّ can also be taken to mean movement (R).

ٱشْتَهَتْ – شہیَ الشئ and اِشۡتہاہُ means to love something and become inclined to it (LA).

What is it that believers love and are inclined towards? In this world, believers can live with meager possessions, since their real desire and wish is to attain the pleasure of Allah. That is why Allah’s pleasure is the greatest blessing of paradise, as stated in: وَرِضْوَٰنٌۭ مِّنَ ٱللَّهِ أَكْبَرُ : And greatest of all is Allah’s goodly pleasure (9:72).

21-103 The great Terror will not grieve them, and the angels will meet them: This is your day which you were promised.^a

لَا يَحْزُنُهُمُ ٱلْفَزَعُ ٱلْأَكْبَرُ وَتَتَلَقَّىٰهُمُ ٱلْمَلَـٰٓئِكَةُ هَـٰذَا يَوْمُكُمُ ٱلَّذِى كُنتُمْ تُوعَدُونَ (۱۰۳)

21-103a: فَزَع – فَزَع is the terror and anxiety experienced on seeing a frightening spectacle and it is from the genus of جَزَع which is a paralyzing sorrow that stops a person from his purpose. The word fear can be used about Allah, but not فَزَع . Examples of its usage are: فَفَزِعَ مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ : …those in the heavens and those in the earth will be struck with terror (27:87) and وَهُم مِّن فَزَعٍۢ يَوْمَئِذٍ ءَامِنُونَ :…and they will be secure from terror that day (27:89). The meaning of  فَزَعَ الیہ is asked for help at the time of فَزَع terror and تفریع is the removal of فَزَع as in: حَتَّىٰٓ إِذَا فُزِّعَ عَن قُلُوبِهِمْ : …Until when fear is removed from their hearts… (34:23). ٱلْفَزَعُ ٱلْأَكْبَرُ is the horror of entering into the fire.

21-104 The day when We roll up heaven like the rolling up of the scroll of writings. As We began the first creation, We shall reproduce it. A promise (binding) on Us. We shall bring it about.

يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍۢ نُّعِيدُهُۥ ۚ وَعْدًا عَلَيْنَآ ۚ إِنَّا كُنَّا فَـٰعِلِينَ (۱۰۴)

21-104a: نَطْوِى – طوی (infinitive طَیّ ) means rolled up and another meaning of طَیّ is a lifetime passing, as in a poetic verse طَوَتۡكَ خَطُوۡبُ دَھۡرِكَ بَعۡدَ نَشۡرٍ After a lifetime of misfortunes of this world had flattened you out, death rolled you up and in وَٱلسَّمَـٰوَٰتُ مَطْوِيَّـٰتٌۢ بِيَمِينِهِۦ :…and heavens rolled up in His right hand… (39:67). The verse can be interpreted with either meaning with the same outcome: the end of life. (R). The meaning of طوی البلاد is went from town to town (LA).

سِجِلّ  – For سَجۡل refer to 11:82a. سِجِلّ is a register, official record book and according to some it means a scribe. Another meaning of سِجِلّ is a collection containing books (LA) referring to the act of writing.

Rolling up of heaven or annihilating it: Both the terms appear to herald a great revolution, and كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍۢ نُّعِيدُهُۥ As We began the first creation, We shall reproduce it on the surface refers to the Day of Judgment, but there also seems to be a reference to the great revolution when disbelief will be uprooted and truth will be established in its place. This scene was played out during the life of the Holy Prophet Muhammad (peace be upon him) in Arabia. What is hinted at in this verse is described in more detail in the next verse, where it is stated that the righteous shall inherit the earth.    

21-105 And certainly We wrote in the Book after the reminder that My righteous servants will inherit the land.^a

وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ (۱۰۵)

21-105a: The righteous servants will inherit the land: زَبُورِ – In Psalm 37:29, it states: “The righteous shall inherit the land” which this verse refers to. For details on Zabur, refer to 3-184a. By ٱلْأَرْضَ the Holy Land can be meant. Refer to 2-124b where it is shown that this land was promised to the children of Prophet Abraham. The successors of the lineage of Prophet Abraham are the Muslims and their temporarily losing control the Holy Land twice is in accordance with prophecies. By ٱلْأَرْضَ can mean ordinary land, and in that case the reference would be towards the rule and government of Muslims, as is clearly reported in the Hadith. The Holy Prophet Muhammad (peace be upon him) said: إن الله زوى لي الأرض فرأيت مشارقها ومغاربها، وإن أمتي سيبلغ ملكها ما زوي لي منها، وأعطيت الكنزين الأحمر والأبيض  My Lord shrank the earth for me and I was shown its eastern and western lands and the kingship of my Ummah will reach as far as the end of the eastern and western lands that were shown to me of the shrunken earth. I have been given two treasures, one red and one white. This hadith is found in Muslim, Abu Dawud, and Tirmidhi. It proved that the Holy Prophet prophesied the kingship of his Ummah beyond Arabia. The prevailing atmosphere of disbelief does not contradict this, because the hadith also contains the prophecy of the Holy Prophet being given two treasures – one red and the other white. The red treasure is the acceptance of Islam by the eastern nations, and the white treasure is the predominantly white western nations joining Islam. This is clear good news that Islam will spread in the western nations just as it did in the eastern nations. In any case, Muslims will be made rulers and that is why they are reminded that if they sincerely serve Allah, power will follow.

21-106 Surely in this is a message for a people who serve (Us).

إِنَّ فِى هَـٰذَا لَبَلَـٰغًۭا لِّقَوْمٍ عَـٰبِدِينَ (۱۰۶)

21-107 And We have not sent thee but as a mercy to the nations.^a

وَمَآ أَرْسَلْنَـٰكَ إِلَّا رَحْمَةًۭ لِّلْعَـٰلَمِينَ (۱۰۷)

21-107a: The Holy Prophet Muhammad (peace be upon him) was sent as a mercy to all nations: This is a reality of great importance because it is conveyed that not only was the message of the Holy Prophet for the whole world, he also came as a mercy for all nations and not to destroy and ruin his enemies. This is in sharp contrast to the Psalms which is full of prayers for the destruction and desolation of enemies. Not only did the Holy Prophet act mercifully towards his enemies, but Allah dealt with them mercifully too and limited their perdition to shattering their power and not the destruction and ruination of the whole nation. The explanation of these words is found in a hadith by Bukhari in which the Holy Prophet was asked to pray for the destruction of the disbelievers and his reply was: انی لم اُبۡعثُ لَعّاناً و اِنَّما بُعثۡتُ رَحۡمةً I have not been sent to curse but instead I have been sent as a mercy. Accordingly, Allah treated the Holy Prophet’s enemies mercifully. It is to emphasize this mercy that the Holy Prophet’s mercy is mentioned here, because the theme prior to this verse is that the righteous shall inherit the land which necessarily calls for the ruination and destruction of the enemies, so that the righteous may inherit their place. Hence it is stated, that this is not how it is going to be, because Allah has sent the Messenger as a mercy. The Muslims will inherit the land not by ruining the prior nations but by showing mercy to them. Accordingly, Islamic history shows us that no nation was destroyed.

A mercy for non-Muslims: The words of this verse show that the mercy of the Holy Prophet Muhammad (peace be upon him) is so widespread that not only friends, but also enemies will benefit from it. This applies to Muslims and non-Muslims and accordingly we find that many nations have benefitted from the teachings of the Quran and it has proved to be a blessing for them although they have not overtly converted to Islam. The European nations are benefiting from  رَحْمَةًۭ لِّلْعَـٰلَمِينَ mercy for all nations while being his enemies. These nations follow the principle of taking action to strive in their worldly affairs, which is the teaching of the Quran and not the Bible. They are systematic in all their endeavors, which is manifestly a part of the Islamic teachings which has created an orderly and sophisticated system of prayer and zakat. They do not waste time and are very mindful of it, and this is also an Islamic teaching. They keep their streets clean, which is following the Islamic teaching of: اماطة الا ذی عن الطریق  . The many good qualities we see in these nations can be directly linked to Islam.

21-108 Say: It is only revealed to me that your God is one God: will you then submit?

قُلْ إِنَّمَا يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ (۱۰۸)

21-109 But if they turn back, say: I have warned you in fairness, and I know not whether that which you are promised is near or far.^a

فَإِن تَوَلَّوْا۟ فَقُلْ ءَاذَنتُكُمْ عَلَىٰ سَوَآءٍۢ ۖ وَإِنْ أَدْرِىٓ أَقَرِيبٌ أَم بَعِيدٌۭ مَّا تُوعَدُونَ (۱۰۹)

21-109a: اٰذنت – اَذِنۡتُهٗ بکذ and اٰذَنۡتُهٗ have the same meaning: to convey knowledge about a matter (R).  Refer to 2-97a and 2-279a.

عَلَىٰ سَوَآءٍ – Refer to 3-64a.

People are invited to accept the Oneness of God as a just proposition. In another place, it is stated: تَعَالَوْا۟ إِلَىٰ كَلِمَةٍۢ سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ :…come to an equitable word between us and you… (3:64).

21-110 Surely He knows what is spoken openly and He knows what you hide.

إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ مِنَ ٱلْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ (۱۱۰)

21-111  And I know not if this may be a trial for you and a provision till a time.

وَإِنْ أَدْرِى لَعَلَّهُۥ فِتْنَةٌۭ لَّكُمْ وَمَتَـٰعٌ إِلَىٰ حِينٍۢ (۱۱۱)

21-112 He said: My Lord, judge Thou with truth. And our Lord is the Beneficent, Whose help is sought against what you ascribe (to Him).^a

قَـٰلَ رَبِّ ٱحْكُم بِٱلْحَقِّ ۗ وَرَبُّنَا ٱلرَّحْمَـٰنُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ (۱۱۲)

21-112a: In times of trials and tribulations, one should turn to Allah and ask for His assistance, so that He decides in accordance with the truth, and spreads the truth in the world.

21-76   And Noah, when he cried aforetime, so We answered him, and delivered him and his people from the great calamity.

وَنُوحًا إِذْ نَادَىٰ مِن قَبْلُ فَٱسْتَجَبْنَا لَهُۥ فَنَجَّيْنَـٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ (۷۶)

21-77   And We helped him against the people who rejected Our messages. Surely they were an evil people, so We drowned them all.

وَنَصَرْنَـٰهُ مِنَ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَآ ۚ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍۢ فَأَغْرَقْنَـٰهُمْ أَجْمَعِينَ (۷۷)

21-78   And David and Solomon, when they gave judgment concerning the field, when the people’s sheep strayed therein by night, and We were bearers of witness to their judgment.^a

وَدَاوُۥدَ وَسُلَيْمَـٰنَ إِذْ يَحْكُمَانِ فِى ٱلْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ ٱلْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَـٰهِدِينَ (۷۸)

21-78a: نَفَشَتْ – نَفَش means to fluff wool until its strands become separated from one another, known as carding, used in Surah Al Qariyah: كَٱلْعِهْنِ ٱلْمَنفُوشِ as carded wool. It also means for sheep, camels, etc., to spread out and graze without the knowledge of the shepherd (LA).

Why the incident of the straying of the sheep is significant: This incident is specifically mentioned, although Prophet David and Prophet Solomon used to decide many important matters of state in their capacity as kings, and the straying of sheep at night during grazing is a trivial matter. The purpose is to draw attention to how those who are connected with Allah, even if they become kings, pay the same attention to solving the grievances of their poor subjects as they do to important matters of state. Similar examples can be found during the caliphates of the rightly directed caliphs and some other Islamic kings, where these rulers habitually undertook physical hardships to serve the poorest among their subjects. This is the spirit that Islam seeks to establish in its rulers, in which the lowest of the subjects have access to the highest in the land. In modern democracies, bureaucratic hurdles and restrictions obstruct access to help, even more than the forbidding culture of autocratic kings. Simplicity, which is the real pride of humanity, appears completely missing.

21-79   So We made Solomon to understand it. And to each (of them) We gave wisdom and knowledge. And We made the mountains, declaring (Our) glory, and the birds, subservient to David. And We were the Doers.^a

  فَفَهَّمْنَـٰهَا سُلَيْمَـٰنَ ۚ وَكُلًّا ءَاتَيْنَا حُكْمًۭا وَعِلْمًۭا ۚ وَسَخَّرْنَا مَعَ دَاوُۥدَ ٱلْجِبَالَ يُسَبِّحْنَ وَٱلطَّيْرَ ۚ وَكُنَّا فَـٰعِلِينَ (۷۹)

21-79a: So We made Solomon to understand it: although Solomon was not a prophet during the lifetime of Prophet David. It is possible for a non-prophet to sometimes understand a matter better than a prophet.

Mountains declaring glory: The mountains declared the glory of Allah along with Prophet David. According to some commentators this was a miracle, just like the glorification of pebbles in the hand of the Holy Prophet Muhammad (peace be upon him) which was heard by other people. However, it is not mentioned as a miracle, which is a singular event, but as a matter of routine. The opinion of most people is that the glorification was heard only by Prophet David. Some have said that this glorification was not verbal but manifested by through nature. Although the language of the Quran does not include the birds in the glorification, some have opined that the birds also joined in.

Mountains and birds made subservient to Prophet David: An important point for reflection is that both here and in the Chapter Al-Saba, three things that are mentioned together:

1. The subservience of the mountains, which means the mountains being used by Prophet David and their glorification of Allah.
2. The birds serving Prophet David.
3. The manufacture of coats of mail.

The relevant passage in Chapter Al-Saba is: يَـٰجِبَالُ أَوِّبِى مَعَهُۥ وَٱلطَّيْرَ ۖ وَأَلَنَّا لَهُ ٱلْحَدِيدَ  أَنِ ٱعْمَلْ سَـٰبِغَـٰتٍۢ وَقَدِّرْ فِى ٱلسَّرْدِ : …O mountains, repeat praises with him, and the birds, and We made the iron pliant to him, Saying: Make ample (coats of mail), and assign a time to the making of coats of mail… (34:10-11).

These three things mentioned together in both places shows that there is a connection between them. The obvious use of coats of mail is in battles, and the Quran has further clarified this: لِتُحْصِنَكُم مِّنۢ بَأْسِكُمْ :…to protect you in your wars… (21:80). It is also known that there were lots of conquests under Prophet David which led to the kingdom of Israel becoming firmly established. Since the manufacture of coats of mail are clearly related to these conquests, it follows that the two other things must also relate to conquests, otherwise they would not be mentioned together.

Birds can have a connection with wars and conquests in two ways. Birds are known to have been used in wars for carrying messages and that is why birds are also mentioned in the narrative of Prophet Solomon. In my opinion, the subservience of the birds to Prophet David in the form of his putting them to use for carrying messages, is what is meant here. There is another way as well in which birds are associated with wars in Arabic poetry, as for example, in a verse by the poet Nalibga: اذا ماغَدا بالجیش حِلَّقَ فَوۡقَهٗ عصائِبُ طیر تَھۡتَدِی بعصائب When he marches out with his army, bands of birds form a circular canopy over him and move with him. The Bible also mentioned birds eating the fallen bodies of a defeated army: Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured (Ezekiel 39:4).

The subservience of the mountains and their glorification is the third point. In one way, everything in the earth and the heavens has been made subservient to humans. Accordingly, in another verse the subservience of the boats, rivers, the sun and the moon is mentioned, and it is even stated: وَسَخَّرَ لَكُم مَّا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ جَمِيعًۭا مِّنْهُ : And He has made subservient to you whatsoever is in the heaven and whatsoever is in the earth, all from Himself  (45:13). Also, everything glorifies Him: وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ : And there is not a single thing but glorifies Him (17:44). The specific mention of the glorification by the mountains must have a significance. Keeping in mind its connection with coats of mail and birds, in my opinion the subservience of the mountains and their glorifying means that Prophet David’s rule was established in the mountains, and the mountainous tribes who began to follow his rule and develop spiritually, glorified Allah. Furthermore, it is obvious that just as the entire Creation has been made subservient to humans, in the same way the mountains and birds were made subservient to Prophet David. The entire Creation is subservient to humans in the sense that it assists them in their affairs. As humans acquire more knowledge and gain greater power over Nature, its subservience to humans increases. For example, the wind is subservient to all humans and is constantly benefiting them, however those who gain more knowledge of it can get greater benefit from it, such that the wind becomes specifically more subservient to them.

Hence, the meaning of the subservience of birds and mountains is nothing more than that Prophet David made use of, and derived more benefit from, the birds and mountains than his contemporaries, and thus received greater assistance from them. This is also indicated by كُنَّا فَـٰعِلِينَ We were the Doers at the end of the verse. Everything glorifies Allah in its own way. The mountains also declare the glory of Allah in the same way that everything declares His glory, وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ :…but you do not understand their glorification (17:44). However, if by mountains is meant the inhabitants of mountains, or the mountainous tribes, just as by town is sometimes meant the inhabitants of the town, or is taken metaphorically to refer to powerful men (refer to 13-31a) then undoubtedly their glorification will be like that of Prophet David.

21-80   And We taught him the making of coats of mail for you, to protect you in your wars; will you then be grateful?^a

وَعَلَّمْنَـٰهُ صَنْعَةَ لَبُوسٍۢ لَّكُمْ لِتُحْصِنَكُم مِّنۢ بَأْسِكُمْ ۖ فَهَلْ أَنتُمْ شَـٰكِرُونَ (۸۰)

21-80a: لَبُوسٍۢ – لَبِسۡتُ means I wore and لَبَسۡتُ means I made it dubious or suspicious. لباس and لَبُوس are from the first derivation. What is worn is called مایُلَبَسُ . The meaning of لبوس is clothes but also weapons and it is the masculine noun. When coats of mail are meant, it is the feminine noun (LA).

Prophet David was taught to make coats of mail: All knowledge is given by Allah. It is not necessarily the first time coats of mail were used. Rather, as the commentators have written, they were further developed in the time of Prophet David. The meaning can also be that the use of coats of mail became more widespread in the reign of Prophet David. The commentators have also written that initially Prophet David received a stipend from the treasury for his living expenses, but later earned his living by selling coats of mail.

21-81   And to Solomon (We subdued) the wind blowing violent, pursuing its course by His command to the land which We had blessed, and We are ever Knower of all things.^a

 وَلِسُلَيْمَـٰنَ ٱلرِّيحَ عَاصِفَةًۭ تَجْرِى بِأَمْرِهِۦٓ إِلَى ٱلْأَرْضِ ٱلَّتِى بَـٰرَكْنَا فِيهَا ۚ وَكُنَّا بِكُلِّ شَىْءٍ عَـٰلِمِينَ (۸۱)

21-81a: In وَلِسُلَيْمَـٰنَ ٱلرِّيحَ And to Solomon the wind has  سخرنا subservience included in it, so it means the wind was made subservient to Prophet Solomon. Commentators write that the devils spread a mat, two and a half miles in length and two and a half miles in width, on the ground and Prophet Solomon along with his courtiers and other people would sit on it, while the birds would gather overhead to provide shade, and the wind would carry them to where they wanted. Others have described a strange structure which had thousands of houses that the devils lifted and then the wind would drive it. The Quran however is free of such elaborate stories. The wind being subservient to Prophet Solomon simply means that the wind assisted him in his work, in the same way that the wind normally assists. Probably تَجْرِى بِأَمْرِهِۦٓ travelling by his command refers to the winds assisting the boats in the sea or to the traveling of boats and it means that due to the favorable wind, the sail boats carried cargoes from distant lands to Syria, which is part of the Holy Land. The Jewish Encyclopedia narrates that the ships of Prophet Solomon journeyed between the Persian Gulf and the Gulf of Aqaba. This trade greatly increased wealth and gold in the kingdom and contributed to the magnificence and grandeur of Prophet Solomon. It is stated elsewhere in the Quran: وَسَخَّرَ لَكُمُ ٱلْفُلْكَ لِتَجْرِىَ فِى ٱلْبَحْرِ بِأَمْرِهِۦ : He has made the ships subservient to you to run their course in the sea by His command (14:32) and it is possible that بِأَمْرِهِ His command refers to the command of Allah. Here the wind is called عَاصِفَةًۭ violent and elsewhere in the Quran it is described as: تَجْرِى بِأَمْرِهِۦ رُخَآءً … running gently by his command… (38:36) showing that the violent wind was not destructive and despite its strength there was mildness in it.

21-82   And of the devils there were those who dived for him and did other work besides that; and We kept guard over them:^a

وَمِنَ ٱلشَّيَـٰطِينِ مَن يَغُوصُونَ لَهُۥ وَيَعْمَلُونَ عَمَلًۭا دُونَ ذَٰلِكَ ۖ وَكُنَّا لَهُمْ حَـٰفِظِينَ (۸۲)

21:82a: شَّيَـٰطِينِ – Every arrogant, rebellious and disobedient being, whether jinn or man is called شیطان . Refer to 2-14a. Rebellious humans are meant here as is shown from the work they performed, such as being divers.

يَغُوصُونَ – غَوۡص means to dive to the bottom of the water and to bring something out of it, and derived from it a person who suddenly stumbles onto something hidden, whether an item or knowledge, and brings it out is called غائض. Someone who does this frequently is called غوّاص .  Here by يَغُوصُونَ is meant the men performed uncommon works and other difficult tasks and is not limited to diving for pearls (R). Other actions they performed is mentioned in this verse as يَعْمَلُونَ عَمَلًۭا دُونَ did other work and their detail is given in another verse as: يَعْمَلُونَ لَهُۥ مَا يَشَآءُ مِن مَّحَـٰرِيبَ وَتَمَـٰثِيلَ وَجِفَانٍۢ كَٱلْجَوَابِ وَقُدُورٍۢ رَّاسِيَـٰتٍ : They made for him what he pleased of synagogues and images, and bowls (large) as watering-troughs and fixed cooking-pots… (34:13).

The شَّيَـٰطِينِ (devils) were divers and builders: It is very clear from the dictionary description of شیطان that this word is also used for rebellious humans and the use of شَّيَـٰطِينِ for humans is very clearly used in the Quran. In many places in the Quran, the commentators have unanimously taken شَّيَـٰطِينِ to mean leaders as in وَإِذَا خَلَوْا۟ إِلَىٰ شَيَـٰطِينِهِمْ :…and when they are alone with their devils… Even though deep sea divers are mentioned in the verse, work that has historically been done by humans and even now is done by them, the commentators insist that the reference here is to actual devils who were the deep-sea divers. As an explanation for كُنَّا لَهُمْ حَـٰفِظِينَ We kept guard over them the commentators insist that there was a party of angels and believing jinn that were appointed to guard them. Those devils also did the work of builders: وَٱلشَّيَـٰطِينَ كُلَّ بَنَّآءٍۢ وَغَوَّاصٍۢ And the devils, every builder and diver (38:37). If these commentators are to be believed, in that time all the tasks that are performed by humans currently, were performed by devils. Further, the devils during this period were not the instigators of evil, as if Allah only later formulated their function, described in the hadith:  ان الشیطان یجری من ابن اٰدم مجری الدم Indeed the devil flows through the son of Adam like the flow of blood (Hadith Bukhari and Muslim). By making simple words of the Quran into something strange and introducing extraordinary narrations into the straightforward statements of the Quran, the greatness of the Quran is not enhanced and instead it is harmed. These workers are called شَّيَـٰطِينِ because they belonged to rebellious tribes that Solomon had conquered and subdued, and some of them were taken captives and made to work as prisoners, as is stated in: ءَاخَرِينَ مُقَرَّنِينَ فِى ٱلْأَصْفَادِ others fettered in chains (38:38) and this is the reason for the statement كُنَّا لَهُمْ حَـٰفِظِينَ We kept guard over them. Were it not for Allah’s protection, it would not have been easy to get them to work.

21-83   And Job, when he cried to his Lord: Distress has afflicted me! And Thou art the most Merciful of those who show mercy.^a

وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلضُّرُّ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ (۸۳)

21-83a: The distress afflicting Prophet Job: The Quran has not given any details about Job’s ضرّا distress. Commentators have garnered some information from the Bible and expanded upon it to come up with a story of extreme infirmity. Although this is possible, the reality is that the distress of prophets is of a different nature, which requires even greater patience than needed to deal with physical illnesses. According to these verses, and confirmed from other verses in the Quran, Prophet Job became separated from his family.

21-84   So We responded to him and removed the distress he had, and We gave him his people and the like of them with them: a mercy from Us and a reminder to the worshippers.^a

فَٱسْتَجَبْنَا لَهُۥ فَكَشَفْنَا مَا بِهِۦ مِن ضُرٍّۢ ۖ وَءَاتَيْنَـٰهُ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةًۭ مِّنْ عِندِنَا وَذِكْرَىٰ لِلْعَـٰبِدِينَ (۸۴)

21-84a: What is meant by giving Prophet Job his people and the like of them: It has been said that all the children of Prophet Job died, and Allah brought them back to life. This is how ءَاتَيْنَـٰهُ أَهْلَهُgave him his people has been interpreted, but there is no mention in the Quran of their dying or coming back to life. Gave him simply means they were reunited. This is not all, Allah blessed him with even more progeny. Ibn Asakir has narrated from Ibn Abbas that the Holy Prophet Muhammad (peace be upon him) was asked about this, and he replied: رد اللّٰہ تعلیٰ امراتهٗ الیه و زاد فی شبابہا حتی ولدت لهٗ ستةً وعشرین ذکرا  Allah returned his wife to him and extended her youthfulness so that she gave birth to twenty six sons for him (RM). The words at the end of the verse ذِكْرَىٰ لِلْعَـٰبِدِينَ reminder to the worshippers is meant to convey that Allah does not deprive those who worship Him from worldly blessings.

21-85   And Ishmael and Idris and Dhu-l-Kifl; all were of the patient ones;^a

وَإِسْمَـٰعِيلَ وَإِدْرِيسَ وَذَا ٱلْكِفْلِ ۖ كُلٌّۭ مِّنَ ٱلصَّـٰبِرِينَ (۸۵)

21-85a: Who was Dhu-l-Kifl: There is difference of opinion about the identity of Dhu-l-Kifl. Among the names of prophets to whom this title is said to belong, are Zacharias, Elias, and Joshua Yusha bin Nun. Rodwell has written on the authority of a traveler that the Arabs call Ezekiel as Kifl. Commentators write that according to the Jews, by Dhu-l-Kifl is meant Prophet Ezekiel. In view of these two testimonies the identification of Dhu-l-Kifl as Prophet Ezekiel seems to be correct.

After the mention of Prophet Job who is an excellent exemplar of patience, other prophets are talked about who also exemplified patience in their own times. The crowning member of this group is Prophet Ishmael who put his neck under the knife even before he had reached adulthood. Prophet Ezekiel is also an excellent exemplar of patience, because he was raised when Jerusalem had been destroyed, and this was a period of great hardship for the Israelites.

21-86   And We admitted them to Our mercy; surely they were of the good ones.

وَأَدْخَلْنَـٰهُمْ فِى رَحْمَتِنَآ ۖ إِنَّهُم مِّنَ ٱلصَّـٰلِحِينَ (۸۶)

21-87   And Dhu-l-Nun, when he went away in wrath, and he thought that We would not straiten him, so he called out among afflictions: There is no God but Thou, glory be to Thee! Surely I am of the sufferers of loss.^a

وَذَا ٱلنُّونِ إِذ ذَّهَبَ مُغَـٰضِبًۭا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِى ٱلظُّلُمَـٰتِ أَن لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبْحَـٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ (۸۷)

21-87a: ذَا ٱلنُّونِ – نُون means a big fish and Prophet Jonah is called ذَا ٱلنُّونِ Dhu-l-Nun because of a fish that took him into its mouth (R).

نَّقْدِرَ عَلَيْهِ – قَدۡر means to estimate, assess, value. The meaning of قَدَرۡتُ عَلَیۡهِ الشئَ is ضیّقتُه‘ to straiten him. Thus, this is a limitation of unlimited expansiveness, as in وَمَن قُدِرَ عَلَيْهِ رِزْقُهُۥ : …and whoever has his means of subsistence straitened to him… (65:7); يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ …amplifies and straitens provision for whom He pleases… (13:26). The meaning of أَن لَّن نَّقْدِرَ عَلَيْهِ is also not straiten him (R).

Prophet Jonah’s dispute with his nation and migration without permission: Prophet Jonah went away in anger, but who was he angry with? Almost all the major commentators have given preference to the interpretation that he was angry with his nation and left them. He was angry with the nation for whose guidance he was appointed, because they did not accept his message. It is completely incorrect to say that he went away because he was angry with Allah, since Allah had postponed the promised chastisement. Being angry with Allah is unworthy of an ordinary believer, let alone a prophet of Allah. Prophet Jonah’s leaving his nation meant he was migrating away from people that were under the threat of punishment for their disobedience of Allah, so he was certain that Allah would not punish him, but his mistake was that he had not yet been permitted by Allah to migrate (RM). Prophet Jonah should have waited for Allah’s permission before migration, and that is why it is stated elsewhere in the Quran while addressing the Holy Prophet Muhammad (peace be upon him): فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ  : So wait patiently for the judgment of thy Lord, and be not like the Companion of the fish (68:48). The result was that his journey became perilous and full of difficulties for him. For the metaphorical meaning of ظلُمَـٰتِ darkness as afflictions, refer to 6-63a. The statement إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ Surely I am of the sufferer of loss shows that even a small mistake by a prophet, even though it is not a disobedience of any command of Allah, nor is it a sin, is a form of ظلم injustice, unfairness, inequity, wrong, tyranny, oppression because the meaning of ظلم has many nuances. Even an action like migration gets included in ظلم if it is undertaken without the permission of Allah. Refer to 2-35b. The details about the encounter with the fish are discussed elsewhere. It is stated in the Hadith with regards to Prophet Jonah’s supplication, that a believer who prays: لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبْحَـٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ in his difficulties finds certain acceptance with Allah. This is indicated in the words of the next verse: وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ  : And thus do We deliver the believers (21:88).

21-88   So We responded to him and delivered him from grief. And thus do We deliver the believers.

فَٱسْتَجَبْنَا لَهُۥ وَنَجَّيْنَـٰهُ مِنَ ٱلْغَمِّ ۚ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ (۸۸)

21-89   And Zacharias, when he cried to his Lord: My Lord, leave me not alone! and Thou art the Best of inheritors.

وَزَكَرِيَّآ إِذْ نَادَىٰ رَبَّهُۥ رَبِّ لَا تَذَرْنِى فَرْدًۭا وَأَنتَ خَيْرُ ٱلْوَٰرِثِينَ (۸۹)

21-90   So We responded to him and gave him John and made his wife fit for him. Surely they used to vie, one with another, in good

deeds and called upon Us, hoping and fearing; and they were humble before Us.^a

فَٱسْتَجَبْنَا لَهُۥ وَوَهَبْنَا لَهُۥ يَحْيَىٰ وَأَصْلَحْنَا لَهُۥ زَوْجَهُۥٓ ۚ إِنَّهُمْ كَانُوا۟ يُسَـٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَيَدْعُونَنَا رَغَبًۭا وَرَهَبًۭا ۖ وَكَانُوا۟ لَنَا خَـٰشِعِينَ (۹۰)

21-90a: أَصْلَحْنَا لَهُۥ زَوْجَهُ made his wife fit for him –  Some commentators have taken اصلاح reform, fixing as an improvement in her manners and morals, but the defect that the Quran pointed out in another verse is her infertility. It is the removal of this defect, which is referred to as اصلاح here.

21-91   And she who guarded her chastity, so We breathed into her of Our inspiration, and made her and her son a sign for the nations.^a

وَٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَـٰهَا وَٱبْنَهَآ ءَايَةًۭ لِّلْعَـٰلَمِينَ (۹۱)

21-91a: What is meant by نفخ روح breathing spirit: Elsewhere in the Quran, it is said about Prophet Adam: نَفَخْتُ فِيهِ مِن رُّوحِى …breathed into him of My spirit… (38:72) and so if the meaning of نفخ روح is taken to be giving life, this life was put in Hazrat Mary even though she was alive at the time. To overcome this difficulty some commentators have adopted the explanation that a governing word is omitted, and the phrase means: نَفَخْنَا فِيهَا انبہا مِن رُّوحِنَا but this explanation is farfetched. Actually, by روح spirit/inspiration in this verse, is meant Divine revelation, for which refer to 2-87b. Allah’s words were breathed into her, or in other words, she received revelation. For making Hazrat Mary and her son a sign, refer to 23-50a.

21-92   Surely this your community is a single community, and I am your Lord, so serve Me.^a

إِنَّ هَـٰذِهِۦٓ أُمَّتُكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَأَنَا۠ رَبُّكُمْ فَٱعْبُدُونِ (۹۲)

21-92a: أُمَّةًۭ – The meaning of أُمَّةًۭ is both community and religion, as in إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍۢ …We found our fathers on a course… (43:22) (R). The word can be interpreted in both ways in this verse; the prophets and righteous are one community and just as one group was saved from enemies, the others were also saved. Furthermore, even in the future Allah would grant safety to His worshippers. If the meaning is taken as religion, it would mean: Islam with its core message of Divine Unity, is the true religion of everyone.

21-93   And they cut off their affair among them: to Us will all return.

وَتَقَطَّعُوٓا۟ أَمْرَهُم بَيْنَهُمْ ۖ كُلٌّ إِلَيْنَا رَٰجِعُونَ (۹۳)

21-42   Say: Who guards you by night and by day from the Beneficent? Nay, they turn away at the mention of their Lord.^a

قُلْ مَن يَكْلَؤُكُم بِٱلَّيْلِ وَٱلنَّهَارِ مِنَ ٱلرَّحْمَـٰنِ ۗ بَلْ هُمْ عَن ذِكْرِ رَبِّهِم مُّعْرِضُونَ (۴۲)

21-42a: يَكْلَؤُ – کِلَاءۃ means to guard and preserve (R).

مِنَ ٱلرَّحْمَـٰنِ – means from the punishment of the Beneficent indicating that had it not been for the Beneficence of Allah, the disbelievers would have been punished immediately for their evil actions. Even so, not all of them turn towards Allah.

21-43   Or, have they gods who can defend them against Us? They cannot help themselves, nor can they be defended from Us.^a

أَمْ لَهُمْ ءَالِهَةٌۭ تَمْنَعُهُم مِّن دُونِنَا ۚ لَا يَسْتَطِيعُونَ نَصْرَ أَنفُسِهِمْ وَلَا هُم مِّنَّا يُصْحَبُونَ (۴۳)

21-43a: يُصْحَبُونَ – صَحِبَهٗ  means عاشرہٗ associated with him. اَصۡحَبَ الرجل means defended him and this is the meaning here: یَصۡحبونَ بالِاجارۃ. According to Qatadah لا یصحبون من اللّٰہ بخیر and اَصۡحَبَ الرجل means صنعتهٗ defended him, and صَحِبَك اللّٰہ also means حفظك اللّٰہ may Allah protect you (LA). It can also mean: they will not receive support through contentment, gentleness and blessings, which are given to the friends of Allah.

Those who are worshipped besides Allah cannot even save themselves when confronted by others, as is shown in account of Prophet Abraham given in the next section. When the time of punishment comes, the protection of the Beneficent will be withdrawn, hence they will have no means to save themselves.

 21-44  Nay, We gave provision to these and their fathers, until life was prolonged to them. See they not then that We are visiting the land, curtailing it of its sides? Can they then prevail?^a

بَلْ مَتَّعْنَا هَـٰٓؤُلَآءِ وَءَابَآءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ ٱلْعُمُرُ ۗ أَفَلَا يَرَوْنَ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ ۚ أَفَهُمُ ٱلْغَـٰلِبُونَ (۴۴)

21-44a: When Allah does not punish a nation for a long time, they begin to think that they will live forever and can do whatever they like. They cease to reflect and contemplate. By عُمُرُ here is meant the age of the nation, and by curtailing it of its sides is meant the effect Islam was having on the hearts of the disbelievers. For details, refer to 13-41a. This verse states that the signs of the dominance of Islam are clear.

21-45   Say: I warn you only by revelation; and the deaf hear not the call when they are warned.

قُلْ إِنَّمَآ أُنذِرُكُم بِٱلْوَحْىِ ۚ وَلَا يَسْمَعُ ٱلصُّمُّ ٱلدُّعَآءَ إِذَا مَا يُنذَرُونَ (۴۵)

21-45a: I warn you only by revelation means, I say this not as a conjecture, rather the source of this news is fully reliable and what I say is certain.

21-46   And if a blast of the chastisement of thy Lord were to touch them, they would say: O woe to us! Surely we were unjust.^a

وَلَئِن مَّسَّتْهُمْ نَفْحَةٌۭ مِّنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَـٰوَيْلَنَآ إِنَّا كُنَّا ظَـٰلِمِينَ (۴۶)

21-46a: نَفْحَةٌۭ – نفح الریح means the wind blew or the breeze started and نفح الطِیۡبُ means the musk released fragrance. نفحة is a blast of wind whether good or bad (LA).

21-47   And We will set up a just balance on the day of Resurrection, so no soul will be wronged in the least. And if there be the weight of a grain of mustard seed, We will bring it. And Sufficient are We to take account.^a

وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَـٰمَةِ فَلَا تُظْلَمُ نَفْسٌۭ شَيْـًۭٔا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍۢ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَـٰسِبِينَ (۴۷)

21-47a: خَرْدَلٍ – The singular is خردلة and it means mustard. For میزان , refer to 7-8a. قِسْطَ justice is an attribute of مَوَٰزِينَ balance and because it is a verbal noun, it is brought in as a singular or it means ذوات القسط . This shows that Allah’s just balance is such that even an action as small as a grain of mustard seed, will not be left out of the accounting.

21-48   And certainly We gave Moses and Aaron the criterion and a light and a reminder for those who keep from evil,^a

وَلَقَدْ ءَاتَيْنَا مُوسَىٰ وَهَـٰرُونَ ٱلْفُرْقَانَ وَضِيَآءًۭ وَذِكْرًۭا لِّلْمُتَّقِينَ (۴۸)

21-48a: فُرْقَانَ – ضیاء – ذکر can all be attributive names of the Torah. فُرْقَانَ is distinguishing between truth and falsehood, ضیاء  by removing all kinds of ignorance and replacing it with the light of knowledge and ذکر because it spiritually elevated its followers to amazing heights. Another interpretation is that فُرْقَانَ  are the miracles that differentiated between truth and falsehood, ضیاء are the logical arguments that supported the teachings and ذکر is the teachings themselves. These three things were given both to Prophet Moses and Prophet Aaron.

21-49   Who fear their Lord in secret and they are fearful of the Hour.^a

ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَهُم مِّنَ ٱلسَّاعَةِ مُشْفِقُونَ (۴۹)

21-49a: بِٱلْغَيْبِ – in secret either refers to the direct object, meaning they fear Allah although He is hidden, or it refers to the doer, indicating they fear Allah when they are alone or hidden from others.

21-50   And this is a blessed Reminder, which We have revealed. Will you then deny it?^a

وَهَـٰذَا ذِكْرٌۭ مُّبَارَكٌ أَنزَلْنَـٰهُ ۚ أَفَأَنتُمْ لَهُۥ مُنكِرُونَ (۵۰)

21-50a: The Quran is called blessed in comparison with the Torah. Refer to 6-92a for further details.

21-30   Do not those who disbelieve see that the heavens and the earth were closed up, so We rent them. And We made from water everything living. Will they not then believe?^a

أَوَلَمْ يَرَ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ كَانَتَا رَتْقًۭا فَفَتَقْنَـٰهُمَا ۖ وَجَعَلْنَا مِنَ ٱلْمَآءِ كُلَّ شَىْءٍ حَىٍّ ۖ أَفَلَا يُؤْمِنُونَ (۳۰)

21-30a: رَتْقًۭا and فَفَتَقْنَـا –  رتق is the opposite of فتق and the meaning of فتق is rip, rent, tear, crack, fissure. فَتۡق  also means a little rain and the break of dawn. رَتۡق means mending, patching, sewing-up, closing. Some commentators have said that the رَتۡق of the heavens is that it does not rain and the رَتۡق of the earth is that no vegetation grows. فتق in contrast, is for the rain to fall from the sky and for the earth to grow vegetation. This is also the interpretation of Zajjaj. رتق here means ذوی رتق were closed. The meaning of رَتۡق is also ignorance (LA).

Scholarly truths in the Quran that were unknown to the world at the time of its revelation:

The heavens and the earth being closed and then rent open can also mean that all the elements were in an indistinguishable mixed state, then Allah separated them into heavenly bodies and made them distinct from each other. This is indicated further on in the statement that they now   كُلٌّۭ فِى فَلَكٍۢ يَسْبَحُونَ : All float in orbits (21:33). Other commentators have similar interpretations. This is consistent with what scientific research has discovered: the celestial system in its present form has developed from a nebula of indistinguishable material. Another meaning narrated by Ibn Abbas is the one mentioned above: the falling of rain and the growth of vegetation. This can be understood generally in terms of the observed physical phenomenon that when there is no rain, vegetation does not grow from the ground. It also refers to the beginning of creation, when Allah formed water and thus made it possible for the vegetation to grow. Scientific research corroborates these verses. The statement جَعَلْنَا وَجَعَلْنَا مِنَ ٱلْمَآءِ كُلَّ شَىْءٍ حَىٍّ  : And We made from water every living thing refers to the second meaning.

Everything living made from water: The statement that everything living has been made from water is a fact that is accepted by modern scientific research, whereas Allah provided this knowledge to the world through the words of an unlettered person in fourteenth century Arabia. Thus, in this verse three great scholarly truths have been revealed, that became known to the world relatively recently. These facts are presented as testimony for the truth of the faith. Just as in the physical world, life appears when water descends from the heavens, similarly a person’s heart is like the ground and when the rain of Divine revelation falls on it, the dead faculties of the heart come alive. If the prophets are not sent, the spiritual senses of the heart would remain barren. Accordingly, in the latter part of this section the destruction of the rejecters is mentioned because they deprive themselves of this rain, so they will inevitably suffer losses.

21-31   And We made firm mountains in the earth lest it be convulsed with them, and We made in it wide ways that they might follow a right direction.^a

وَجَعَلْنَا فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًۭا سُبُلًۭا لَّعَلَّهُمْ يَهْتَدُونَ (۳۱)

21-31a: فِجَاج – It is the plural of فج which is a mountain pass, or an opening between two mountains (R) or an open space between two mountains, and the word has been used for any wide path (R), as in مِن كُلِّ فَجٍّ عَمِيقٍۢ : …from every remote path (22:27).

The subject of this verse is fully explained in 16-15a, and although يَهْتَدُونَ literally means finding the right way, it contains a subtle reference to how physical systems also guide us towards the underlying spiritual systems.

21-32   And We have made the heaven a guarded canopy; yet they turn away from its signs.^a

  وَجَعَلْنَا ٱلسَّمَآءَ سَقْفًۭا مَّحْفُوظًۭا ۖ وَهُمْ عَنْ ءَايَـٰتِهَا مُعْرِضُونَ (۳۲)

21-32a: سَقۡف –  means ceiling, roof, rooftop, and its plural is سُقۡف , as in لِبُيُوتِهِمْ سُقُفًۭا مِّن فِضَّةٍۢ roofs of silver for their houses (43:33) and every house that has a roof is called سَقِیف (R). Derived from it is سقیفة بنی ساعدہ where the Emigrants Muhajireen and the Helpers Ansar congregated after the death of the Holy Prophet Muhammad (peace and blessings be upon him) to select his successor.

محفوظ – The word حِفۡظ is used for every kind of تعھد protection, guardianship, preservation and custody (R). Examples include: إِنَّا لَهُۥ لَحَـٰفِظُونَ :…We are its guardian (15:9) meaning that the Quran will be protected against tampering and mischief; وَٱلْحَـٰفِظِينَ فُرُوجَهُمْ وَٱلْحَـٰفِظَـٰتِ …the men who guide their chastity and the women who guard… (33:35) where the protection is of chastity; حَـٰفِظُوا۟ عَلَى ٱلصَّلَوَٰتِ : Guard the prayers … (2:238); وَمَا جَعَلْنَـٰكَ عَلَيْهِمْ حَفِيظًۭا : And We have not appointed thee as a keeper over them… (6:107).

The heaven is called a سَقۡف ceiling and محفوظ guarded, and in another place سماء heaven is called بناء a structure. What is conveyed in the choice of these words is that the entire system of the universe is like a house that has an Owner. It is called محفوظ since it is protected from disorder, despite its remarkable vastness. Unless its Creator is a sagacious, ingenious and purposeful Being, this awe-inspiring system in which millions of celestial bodies are orbiting day and night, could not sustain itself. Verses like these are disregarded by the disbelievers, and they fail to reflect on the obvious truths in the universe.

21-33   And He it is Who created the night and the day and the sun and the moon. All float in orbits.^a

وَهُوَ ٱلَّذِى خَلَقَ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّۭ فِى فَلَكٍۢ يَسْبَحُونَ (۳۳)

21-33a: فَلَك –  is مَجۡریَ الکواکِب the walking place of the planets (R) or مدارالنجوم where stars revolve (LA). The wave in the sea is also called فَلَك   because it comes and goes. Zajjaj has stated about کل فی فَلَك یسجون that there is a فَلَك orbit for each one (LA). For سَبۡح refer to 2-30b. It means to pass through air or water at high speed.

The high speeds of celestial bodies in their orbit: The word يَسْبَحُون conveys that the planets themselves are travelling in their orbits at high speeds, rather than the orbit revolving with the planets. So فَلَك is the orbital path in which the various celestial bodies move, and that orbit is different for every celestial body, as stated by Zajjaj. The use of the singular in فی فَلَك is for a genus by which is meant all, as in کسا ھم حُلّة he dressed them in a robe does not mean one robe, but rather, a robe for every one of them (RM). Some have taken كُلٌّ to refer to the sun and the moon but it includes all celestial bodies, with the sun and the moon being distinguished because they are the brightest ones. According to some, the reference is to stars even if there is no mention of them, because the topic proves that the stars that are included in the discussion (RM). The revolution of celestial bodies in their orbits is another scholarly truth that is manifested in the Quran.

21-34   And We granted abiding forever to no mortal before thee. If thou diest, will they abide?^a

وَمَا جَعَلْنَا لِبَشَرٍۢ مِّن قَبْلِكَ ٱلْخُلْدَ ۖ أَفَإِي۟ن مِّتَّ فَهُمُ ٱلْخَـٰلِدُونَ (۳۴)

21-34a: خُلد abiding forever provides evidence that Prophet Jesus and Al-Khidr are not alive: By خُلد is meant خلود (RM) for which refer to 2-25b. By taking the meaning of خُلد as مکث طویل to live for a long time, evidence is provided that Al-Khidr is not alive (RM). How can Prophet Jesus (upon him be peace) be excluded from this logical deduction?

21-35   Every soul must taste of death. And We test you by evil and good by way of trial. And to Us you are returned.^a

كُلُّ نَفْسٍۢ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَنَبْلُوكُم بِٱلشَّرِّ وَٱلْخَيْرِ فِتْنَةًۭ ۖ وَإِلَيْنَا تُرْجَعُونَ (۳۵)

21-35a: In this verse فِتْنَةً is used in its literal sense which, according to Ibn Abbas is: ادخالُ الذَّ ھَبِ النار لِتَظۡھَرَ جَوۡ دتُهٗ من رِداءَتِهٖ Putting gold in the fire to separate pure gold from the dross. By شر and خیر are meant شِدِّۃ and خاء or hardship and ease, or pain and pleasure (RM).

21-36   And when those who disbelieve see thee, they treat thee not but with mockery: Is this he who speaks of your gods? And they deny when the Beneficent God is mentioned.

وَإِذَا رَءَاكَ ٱلَّذِينَ كَفَرُوٓا۟ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَـٰذَا ٱلَّذِى يَذْكُرُ ءَالِهَتَكُمْ وَهُم بِذِكْرِ ٱلرَّحْمَـٰنِ هُمْ كَـٰفِرُونَ (۳۶)

21-37   Man is created of haste. Soon will I show you My signs, so ask Me not to hasten them.^a

خُلِقَ ٱلْإِنسَـٰنُ مِنْ عَجَلٍۢ ۚ سَأُو۟رِيكُمْ ءَايَـٰتِى فَلَا تَسْتَعْجِلُونِ (۳۷)

21-37a: What is meant by humans are created of haste: The meaning of خُلِقَ ٱلْإِنسَـٰنُ مِنْ عَجَلٍۢ cannot mean that Allah created humans hastily, or that humans were created in the latter part of the day when a little time was left. The phrase means that hastiness is so prevalent in the nature of humans that it is as if they were created of haste. Another statement in the same vein is: ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعْفٍۢ : Allah is He Who created you from a state of weakness… (30:54). Lisan al-Arab states that when a certain quality is found in abundance in a person, the Arabs say: خُلِقَت منهُ you are created of this. For example, to describe a person who plays a lot, they will say: خُلِقَت من لَعِبٍ you are created of play. The context confirms this understanding because it is immediately followed by advice not to be hasty.

21-38   And they say: When will this threat come to pass, if you are truthful?

وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَـٰدِقِينَ (۳۸)

21-39   If those who disbelieve but knew the time when they will not be able to ward off the fire from their faces, nor from their backs, and they will not be helped!

لَوْ يَعْلَمُ ٱلَّذِينَ كَفَرُوا۟ حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ ٱلنَّارَ وَلَا عَن ظُهُورِهِمْ وَلَا هُمْ يُنصَرُونَ (۳۹)

21-40   Nay, it will come to them all of a sudden and confound them, so they will not have the power to avert it, nor will they be respited.

بَلْ تَأْتِيهِم بَغْتَةًۭ فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنظَرُونَ (۴۰)

21-41   And messengers before thee were indeed mocked, so there befell those of them who scoffed, that whereat they scoffed.^a

وَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍۢ مِّن قَبْلِكَ فَحَاقَ بِٱلَّذِينَ سَخِرُوا۟ مِنْهُم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ (۴۱)

21-41a: This verse shows clearly that the chastisement that the disbelievers demanded was a worldly calamity, because it was their destruction that overtook them, which was what they scoffed at. In fact, this is manifest from سَأُو۟رِيكُمْ ءَايَـٰتِى  : …Soon will I show you My signs… (21:37) and فَلَا تَسْتَعْجِلُونِ …so ask Me not to hasten them… (21:37) because the sign that they demanded hastily was their destruction and not the Resurrection. Allah’s promise was to show such a worldly sign. The Resurrection cannot be called a sign. The statement in verse 21:39 about not being able to ward off the fire from their faces and backs is a metaphorical reference to war. Faces and backs are mentioned to impress that they will suffer when they mount attacks and feel victorious, and also suffer when they turn their backs and flee. Further proof that a worldly sign was demanded is also clear from verse 21:40 because of the use of the word confounded, which is a state occurring when one is unable to counter the arguments presented.  

21-11    And how many a town which was iniquitous did We demolish, and We raised up after it another people!^a

وَكَمْ قَصَمْنَا مِن قَرْيَةٍۢ كَانَتْ ظَالِمَةًۭ وَأَنشَأْنَا بَعْدَهَا قَوْمًا ءَاخَرِينَ (۱۱)

21-11a: Sign of prophets’ relationship with Allah: قَصَمْنَا – قَصۡم means to pound something, to smash a hard thing, to kil,l or to annihilate (LA). In these few verses, it is explained that even though prophets eat and drink like normal people, their relationship with Allah is manifested from the fact that even when powerful tribes and nations stand up in opposition, they are not able to hurt the prophets and instead they get destroyed. How is it possible for a single person to overcome powerful nations, unless he has a special relationship with that Holy Being who controls all the powers of heaven and earth? In the latter part of this section, the relationship of prophets with Allah is discussed.

21-12   So when they felt Our might, lo! they began to flee from it.^a

فَلَمَّآ أَحَسُّوا۟ بَأْسَنَآ إِذَا هُم مِّنْهَا يَرْكُضُونَ (۱۲)

21-12a: يَرْكُضُونَ – رَکۡض means to kick and if it is used in reference to a rider it means to gallop the hors,e and if the reference is to a person on foot, it means to walk, run, or race, as in ٱرْكُضْ بِرِجْلِكَ : Urge with thy foot (38:42). The meaning in this verse is to run away (R).

21-13   Flee not and return to the easy lives which you led, and to your dwellings, that you may be questioned.

لَا تَرْكُضُوا۟ وَٱرْجِعُوٓا۟ إِلَىٰ مَآ أُتْرِفْتُمْ فِيهِ وَمَسَـٰكِنِكُمْ لَعَلَّكُمْ تُسْـَٔلُونَ (۱۳)

21-13a: Return to your luxuries and abundance to face questioning about what transpired with you, or it means, you will be questioned about your deeds.

21-14   They said: O woe to us! Surely we were unjust.

قَالُوا۟ يَـٰوَيْلَنَآ إِنَّا كُنَّا ظَـٰلِمِينَ (۱۴)

21-15   And this cry of theirs ceased not till We made them cut off, extinct.

فَمَا زَالَت تِّلْكَ دَعْوَىٰهُمْ حَتَّىٰ جَعَلْنَـٰهُمْ حَصِيدًا خَـٰمِدِينَ (۱۵)

21-15a: خَـٰمِدِين – خَمَدت النّار means the flame died but the embers kept smoldering and ھَمَدت means the embers died (LA), as in وَتَرَى ٱلْأَرْضَ هَامِدَةًۭ : …And thou seest the earth barren… (22:5).

حَصِيد – Refer to 10-24a.

What is meant by the destruction of nations: The final condition of a nation is presented by the two metaphors of being cut off and becoming extinct. A nation is compared to a field to represent an initial flourishing, but that field has been cut down. The metaphor of becoming extinct is a fire whose flame has died out, referring to anger and rage that has been extinguished. If the worldly grandeur of a nation declines, that too is its destruction of sorts and its raging against the truth gets extinguished, which sometimes happens because opponents leave the opposition and accept the truth.

21-16   And We created not the heaven and the earth and what is between them for sport.^a

وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا لَـٰعِبِينَ (۱۶)

21-16a: Denial of reward and punishment renders the Divine system without purpose: لَعۡب (Refer to 5-58a) is an action without any useful purpose. So, it is conveyed that every creation whether in the earth or heaven has a purpose, and there is no action of Allah that is devoid of wisdom. Therefore, a person who denies the reward and punishment for actions regards the creation of Allah as purposeless, and thinks that he will not be punished for his evil actions.

21-17   Had We wished to take a pastime, We would have taken it from before Ourselves; by no means would We do (so).^a

لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْوًۭا لَّٱتَّخَذْنَـٰهُ مِن لَّدُنَّآ إِن كُنَّا فَـٰعِلِينَ (۱۷)

21-17a: Many commentators have taken the meaning of لھو in this verse as زوجة spouse and ولد son (IJ) but, the similarity with لَعۡب in the previous verse shows that this is a continuation of the previous theme. For the difference between لَعۡب and لھو refer to 6-32a. The verse means that it is not the wish of Allah that anything should be devoid of purpose. In إِن كُنَّا فَـٰعِلِينَ the إِن negatives the topic that follows, showing that it is contrary to the glory of Allah to do so.

21-18   Nay, We hurl the Truth against falsehood, so it knocks out its brains, and lo! it vanishes. And woe to you for what you describe!^a

بَلْ نَقْذِفُ بِٱلْحَقِّ عَلَى ٱلْبَـٰطِلِ فَيَدْمَغُهُۥ فَإِذَا هُوَ زَاهِقٌۭ ۚ وَلَكُمُ ٱلْوَيْلُ مِمَّا تَصِفُونَ (۱۸)

21-18a: يَدْمَغ – دَمۡغ means to smash the brain (R).

This verse gives the conclusion of what is stated in the previous two verses. Allah creates everything with a true purpose and so when the truth comes, it smashes the head of falsehood despite all of its power. In a similar manner, monotheism will eradicate polytheism from the world and falsehood will flee before the truth.

21-19   And to Him belongs whoever is in the heavens and the earth. And those who are with Him are not too proud to serve Him, nor are they weary.

وَلَهُۥ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَمَنْ عِندَهُۥ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِۦ وَلَا يَسْتَحْسِرُونَ (۱۹)

21-20   They glorify (Him) night and day: they flag not.^a

يُسَبِّحُونَ ٱلَّيْلَ وَٱلنَّهَارَ لَا يَفْتُرُونَ (۲۰)

21-20a: For حَسۡر refer to 2-167a and استحسار expresses the same idea with more eloquence.

For فتور refer to 5-19a and the meaning of يَفْتُرُونَ is given as لا یَسۡکُنُوۡنَ عن نِشاطِہِم فی العبادۃ They feel such joy in worshipping that they do not refrain (from prayers) (R). In this verse, مَنْ عِندَهُۥ those who are with Him is generally taken to mean angels but these words are also applicable to the pious servants of Allah, for they too glorify Allah day and night, continuously glorifying through their words and actions. They never weary of worshipping Allah, deriving great pleasure from it, so they are not lazy in their worship. Another interpretation is, just as carrying messages does not stop the angels from glorifying Allah, being a messenger does not prevent humans from glorifying Allah. Prophets are the مَنْ عِندَهُۥ, because the fact that they are honorable people who have a connection with Allah, is being established in this chapter. Initially this connection was manifested by stating that mighty nations crumble when opposing a prophet, and now the high status of prophets in the presence of Allah is explained. A manifest sign of their connection with Allah is that they derive great joy in worshipping Allah, and never get weary of worshipping or serving His creation. Despite great opposition, they cheerfully soldier on.

21-21   Or have they taken gods from the earth who give life?^a

أَمِ ٱتَّخَذُوٓا۟ ءَالِهَةًۭ مِّنَ ٱلْأَرْضِ هُمْ يُنشِرُونَ (۲۱)

21-21a: يُنشِرُون – For نشور and نشر refer to 18-16a. The meaning of نَشَرَ الۡمَیِّتُ is the dead person came to life.   انشرہ اللّٰہ means Allah gave life to the dead and نَشَرَہُ اللّٰہ has the same meaning. A hadith states: لا وَضّاع الا ما انشر اللحم و انبت العظم in which انشر اللحم is taken to mean strengthening the flesh and giving it power from اِنۡشار which means احیاء  life (LA). For this reason, some commentators have taken the verse to mean giving life to the dead and others have taken the meaning only as یخلقون created. This second meaning is more appropriate because the Quran has repeatedly asserted that these false gods have created nothing, as in خَلَقُوا۟ كَخَلْقِهِۦ فَتَشَـٰبَهَ ٱلْخَلْقُ عَلَيْهِمْ : …who have created creation like His, so that what is created became confused to them? (13:16); أَمْ هُمُ ٱلْخَـٰلِقُونَ : Or are they the creators (52:35).

21-22   If there were in them gods besides Allah, they would both have been in disorder. So glory be to Allah, the Lord of the Throne, being above what they describe!^a

لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا ۚ فَسُبْحَـٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ (۲۱)

21-22a: This is a proof of the Unity of God, and the reason for placing this argument here is explained very clearly in 21-25, where it is stated that all the prophets came with the same teaching of Divine Unity, and it is through their teachings that the Oneness of Allah spread throughout the world. If there was more than one God, the system of the Universe would collapse because one god would want to run things one way, and the second god another way. The Universe exists because it is operating according to one law. If there were multiple gods, there would be multiple laws, and the system of the Universe would get destroyed. In the next verse, the statement لَا يُسْـَٔلُ عَمَّا يَفْعَلُ : He cannot be questioned as to what He does… (21:23) refers to this law, and states that everyone has to operate under it. If someone were above this law, they would have the right to question. Mortals are subject to fines if they violate even minor laws of the land. In both verses, the question is presented as an action to analyze.

21-23   He cannot be questioned as to what He does, and they will be questioned.

لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ (۲۳)

21-24   Or, have they taken gods besides Him? Say: Bring your proof. This is the reminder of those with me and the reminder of those before me. Nay, most of them know not the Truth, so they turn away.^a

أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةًۭ ۖ قُلْ هَاتُوا۟ بُرْهَـٰنَكُمْ ۖ هَـٰذَا ذِكْرُ مَن مَّعِىَ وَذِكْرُ مَن قَبْلِى ۗ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّ ۖ فَهُم مُّعْرِضُونَ (۲۴)

21-24a: Second proof of the Unity of God: ذِكْرُ مَن مَّعِىَ means the reminder of the Muslim nation and ذِكْرُ مَن قَبْلِى means the reminder of the past generations. The Oneness of Allah is the reminder given to the Holy Prophet Muhammad’s (peace and blessing be upon him) companions, and this was the reminder given to the previous generations; they were all rooted in Divine Unity. This is further emphasized in the next verse: previous prophets also received the same revelation that there is only one God. So, on the one hand there is the testimony of the Holy Prophet and his Companions on the Unity of Allah and on the other, this is also the testimony of all previous truthful teachers of righteousness. The disbelievers are asked to produce their proofs for polytheism. It is strange that among the polytheists, every nation has its own brand of polytheism, and they do not corroborate or confirm the polytheism of the other. The worshippers of Prophet Jesus do not accept the dualistic doctrine of Zoroastrianism, or the three hundred and thirty million deities of Hinduism, and the Zoroastrians and Hindus do not recognize Prophet Jesus as God. Unity is found when partners are left to worship One Creator.

21-25   And We sent no messenger before thee but We revealed to him that there is no God but Me, so serve Me.^a

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ (۲۵)

21-25a: Third proof of the Unity of God: All the prophets who preached in the world taught about the Oneness of God with singular focus. This is a very strong argument in support of Divine Unity, because despite the great changes that their teachings have undergone, the message of Oneness is intact. If there had been another god, evidence would have been found in at least one prophet’s teachings, but that is not the case.

21-26   And they say: The Beneficent has taken to Himself a son. Glory be to Him! Nay, they are honoured servants—

وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَـٰنُ وَلَدًۭا ۗ سُبْحَـٰنَهُۥ ۚ بَلْ عِبَادٌۭ مُّكْرَمُونَ (۲۶)

21-27   They speak not before He speaks, and according to His command they act.^a

لَا يَسْبِقُونَهُۥ بِٱلْقَوْلِ وَهُم بِأَمْرِهِۦ يَعْمَلُونَ (۲۷)

21-27a: Verses 21:26 – 29 are generally considered to apply to angels but contextual evidence shows clearly that they refer to prophets, because the doctrine of sonship is about prophets. 1. ٱتَّخَذَ ٱلرَّحْمَـٰنُ وَلَدًۭا ۗ سُبْحَـٰنَهُۥ : The Beneficent has taken to Himself a son. Glory be to Him! is generally taken to be a refutation of the Christian belief about Prophet Jesus being the son of God, though others may be included. The word عباد is used because apart from Prophet Jesus, other people have also been made sons of God, for example, Uzair who is mentioned in the Quran (9:30). Other similar doctrines have also prevailed.

2. As mentioned above, no prophet has been taught that others besides Allah are worthy of worship. This proves that the messengers are referred to in this verse.

3. Verse 21:29 states  وَمَن يَقُلْ مِنْهُمْ إِنِّىٓ إِلَـٰهٌۭ: and whoever of them should say, I am a god besides Him… It is obvious that angels do not come to people and claim divinity; it is only a person who can make such statements. There have been people who have claimed divinity, but it is not possible for an angel to make such a claim, nor has it ever happened. Commentators have reasoned that Iblis claimed divinity, but that is not contrary to the facts, and, moreover, Iblis is not from the angels. So, the pronoun in مِنْهُمْ among them can only stand for humans.

4. In: مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ ٱللَّهُ ٱلْكِتَـٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا۟ عِبَادًۭا لِّى مِن دُونِ ٱللَّهِ وَلَـٰكِن : It is not for a mortal that Allah should give him the Book and the judgment and the prophethood, then he should say to men: Be my servants besides Allah’s… (3:79) clearly mentions the same topic, and these two passages support each other.

5. The final words of the last verse كَذَٰلِكَ نَجْزِى ٱلظَّـٰلِمِينَ : Thus We reward the unjust (21:29) show clearly that humans are being talked about because an angel cannot act unjustly.

Hence this verse is a statement about the high status of prophets and is evidence of their sinlessness. They seek precedence over Allah neither verbally nor in their actions: they pass on exactly the same teaching as they receive from Allah, and their actions are in full accordance with the commands of Allah. Thus, neither in words nor deeds can they deviate even an iota from the commands of Allah, which is a state of true sinlessness. This verse provides definitive proof of the sinlessness of prophets.

21-28   He knows what is before them and what is behind them, and they intercede not except for him whom He approves, and for fear of Him they tremble.^a

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ٱرْتَضَىٰ وَهُم مِّنْ خَشْيَتِهِۦ مُشْفِقُونَ (۲۸)

21-28a: In his commentary of مَنِ ٱرْتَضَىٰ whom He approves, Ibn Abbas says:

 شہادۃ ان لا الٰه الا اللّٰہ their bearing witness is that there is no deity but Allah and their intercession is asking for protection on earth and in the Hereafter (RM). In fact, the intercession of the prophets for their followers is to pray for their protection, and Allah covers up some of the shortcomings of a nation as a result of their prayers.

21-29   And whoever of them should say, I am a god besides Him, such a one We recompense with hell. Thus We reward the unjust.

وَمَن يَقُلْ مِنْهُمْ إِنِّىٓ إِلَـٰهٌۭ مِّن دُونِهِۦ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ ۚ كَذَٰلِكَ نَجْزِى ٱلظَّـٰلِمِينَ (۲۹)

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

21-1      Their reckoning draws nigh to men, and they turn away in heedlessness.^a

ٱقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِى غَفْلَةٍۢ مُّعْرِضُونَ (۱)

21-1a: The reckoning, or the time of reckoning drawing close, can be understood in several ways. First, every human action simultaneously produces a result. Second, there is reckoning when one dies and the time of death is closing in on everybody. Third, the reckoning of the nation to which the Holy Prophet Muhammad (peace and blessings be upon him) was sent, approached. Their misdeeds had made them liable for punishment, and the coming of the Holy Prophet was a final argument against them. Fourth, every person’s time of reckoning is near because the Day of Judgment is coming soon. The Holy Prophet said بُعِثْتُ أنا والساعةَ هكذا My advent and the hour are like these pointing with his two fingers. Some have taken nearness to indicate the certainty of the event. Something that is definitely going to happen is regarded as being near (RM).

Starting this chapter with the certainty of reward and punishment for deeds is entirely appropriate because the major theme of this chapter is prophethood, and one thing that all prophets emphasized was the consequences of actions.

21-2      There comes not to them a new Reminder from their Lord but they hear it while they sport,^a

مَا يَأْتِيهِم مِّن ذِكْرٍۢ مِّن رَّبِّهِم مُّحْدَثٍ إِلَّا ٱسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ (۲)

21-2a: مُّحْدَثٍ – For حُدوث refer to 12-6a and the meaning of احداث is creation, production, origination and مُحۡدَث is something brought into creation after not existing before. Sometimes the احداث is with respect to the person who receives it, as in this verse where the Reminder is something new for the people to whom it is sent.

The dictionary meaning of مُحَدَّث : The word مُحَدَّث  is found in a hadith about Caliph Umar and is also used for certain special people promised to be raised in the Muslim nation. It refers to a person in whose heart a fact is placed by the angels. A person who has true inspirations is called مُحَدَّث .

مُحَدَّث in the terminology of Islamic jurisprudence shariah: In the Books of Hadith مُحَدَّث has been explained as مُلۡہَم meaning people in whose heart a fact is placed, and they deliver it with far-sightedness and wisdom. They announce what has been made known to them (LA). The word مُحَدَّث is mentioned in a hadith about Caliph Umar and in another authentic hadith which is essentially the same but instead of مُحَدَّثون the words are رجال یُکَلَّمُوۡن من غیر ان یکونو انبیاء  men who are communicated with but are not prophets which shows clearly that مُحَدَّث in the terminology of the shariah is people with whom Allah communicates but they are not prophets.

21-3      Their hearts trifling. And they —the wrongdoers — counsel in secret: He is nothing but a mortal like yourselves; will you then yield to enchantment while you see?^a

لَاهِيَةًۭ قُلُوبُهُمْ ۗ وَأَسَرُّوا۟ ٱلنَّجْوَى ٱلَّذِينَ ظَلَمُوا۟ هَلْ هَـٰذَآ إِلَّا بَشَرٌۭ مِّثْلُكُمْ ۖ أَفَتَأْتُونَ ٱلسِّحْرَ وَأَنتُمْ تُبْصِرُونَ (۳)

21-3a: The opponents declaring the Quran to be enchantment: This is a chapter belonging to the early Makkan period, when the great miracles that took place in the later periods, had not yet been manifested. The Quran was tugging at the hearts of people who were drawn to it and despite having to bear great hardships, people were accepting it. It was due to the remarkable influence of the message of the Holy Prophet Muhammad (peace be upon him) that the opponents called it an enchantment.

21-4      He said: My Lord knows (every) utterance in the heaven and the earth, and He is the Hearer, the Knower.^a

قَالَ رَبِّى يَعْلَمُ ٱلْقَوْلَ فِى ٱلسَّمَآءِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ (۴)

21-5      Nay, say they: Medleys of dreams! nay, he has forged it! nay, he is a poet! so let him bring to us a sign such as the former (prophets) were sent (with).^a

بَلْ قَالُوٓا۟ أَضْغَـٰثُ أَحْلَـٰمٍۭ بَلِ ٱفْتَرَىٰهُ بَلْ هُوَ شَاعِرٌۭ فَلْيَأْتِنَا بِـَٔايَةٍۢ كَمَآ أُرْسِلَ ٱلْأَوَّلُونَ (۵)

21-5a: The first objection the opponents make about the Quran is that it is the result of confused dreams. However, when they see the structure of the Quran they change their accusation to say it is a fabrication, being the words of the Holy Prophet(peace and blessings be upon him) but claiming Divine origin. Their third statement is that he is merely a poet, and like poets, his words are devoid of any reality. The opponents of the Quran are still unable to agree on a manner of criticism. One says one thing and another says something else. Confused dreams do not have a common theme and are like the prophecies of the soothsayers composed of random meaningless sentences. The Quran manifests a design and purpose and hence they switch to saying it is a forgery. Since a forgery does not have the kind of effect and influence that the Quran has, they allege it is a poetic collection, since a poet uses imagery to make their words impactful.

21-6      Not a town believed before them which We destroyed: will they then believe?

مَآ ءَامَنَتْ قَبْلَهُم مِّن قَرْيَةٍ أَهْلَكْنَـٰهَآ ۖ أَفَهُمْ يُؤْمِنُونَ (۶)

21-7      And We sent not before thee any but men to whom We sent revelation; so ask the followers of the Reminder if you know not.^a

وَمَآ أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًۭا نُّوحِىٓ إِلَيْهِمْ ۖ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ (۷)

21-7a: This is the response to بَشَرٌۭ مِّثْلُكُمْ a mortal like yourself (21:3), explaining that previous prophets were also mortals, and messengers must necessarily be human so that they can act as a role model for humans. If messengers had belonged to some other species, they could not be role models for human beings.

21-8      Nor did We give them bodies not eating food, nor did they abide.^a

وَمَا جَعَلْنَـٰهُمْ جَسَدًۭا لَّا يَأْكُلُونَ ٱلطَّعَامَ وَمَا كَانُوا۟ خَـٰلِدِينَ (۸)

21-8a: Conclusive evidence regarding death of Prophet Jesus: For خلود and خالد refer to 2-25b. Its literal meaning is to stay free from any changes or disruptions. Someone who is dependent on food cannot be خالد meaning his body cannot be free from change because food is needed to restore it, and a person needs food because some elements are lost from the physical body as the result of the natural process of living and must be replenished with other elements. That is why a person is dependent on food. The need for replenishment is clear evidence of mortality. What is meant is that the physical body of messengers is like that of other humans, being subject to changes. This evidence negates the view held by some Muslims that Prophet Jesus is alive in heaven with his mortal body.

21-9      Then We made Our promise good to them; so We delivered them and whom We pleased, and We destroyed the extravagant.^a

ثُمَّ صَدَقْنَـٰهُمُ ٱلْوَعْدَ فَأَنجَيْنَـٰهُمْ وَمَن نَّشَآءُ وَأَهْلَكْنَا ٱلْمُسْرِفِينَ (۹)

21-9a: This is a reply to the opponent’s objections in 21:5. The fulfillment of Allah’s promise to deliver the believers and to destroy their opponents who called them fabricators, proves those wrong who alleged the religion was the result of confused dreams. Events prophesied many years earlier proved true. The fulfilment of these promises also refutes charge of fabrication, because a fabricator will not make a strong prophecy about the future, in particular when he is without resources and is surrounded by opponents on all sides. Regarding the charge of being a poet, while a poet can produce verses, he cannot singlehandedly succeed against mighty nations.

21-10   Certainly We have revealed to you a Book which will give you eminence. Do you not then understand?^a

لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـٰبًۭا فِيهِ ذِكْرُكُمْ ۖ أَفَلَا تَعْقِلُونَ (۱۰)

21-10a: Nations will gain eminence through the Quran: For the meaning of ذِكْر refer to 2-152a and in this verse it means to give eminence and honor (IJ) This is confirmed by reports from Ibn Abbas (RM). The Quran not only contains deliverance for the believers and destruction for their detractors, rather there are such gems in it that by acting upon its wisdom, any group can reach the pinnacle of glory in this world, and the believers can become a magnificent nation.

Name: The name of this chapter is Al-Anbiya (The Prophets) and it has seven sections and one hundred and twelve verses. Although the word Anbiya does not appear in the chapter, it focuses on the prophets (Allah bless them all) and it delves into the objections that were raised about them, their high spiritual status, the destruction of their enemies, their salvation from the clutches of their enemies, and finally, the inheritance of the land by them and their followers. These are the topics covered in this chapter and in particular the topic of the sinlessness of prophets is very comprehensibly dealt with, emphasizing that they walked in the way of Allah in both words and deeds. For this reason, this chapter is appropriately named Al-Anbiya.

Summary: This chapter begins by stating that people do not care about the consequences of their deeds, and rather, when Allah sends them a warner to awaken them, they are filled with objections. They call his teachings scattered dreams, or fabrications and regard him as a poet. It is reiterated that human beings have always been given the role of messengers to humanity.

The second section mentions the high spiritual status of prophets. While they are human and depend on food for their sustenance like all humans, their commission from Allah is manifested by the fact that when their opponents and enemies try to destroy them or their teachings, the opponents themselves get destroyed. It would not be possible for one person to take on all the powers and to defeat them were it not for the strong hand of Allah assisting them. In the second part of the same section, it is revealed that the connection of prophets with Allah is so strong that in spite of massive opposition, their inner peace and joy keeps growing. Such people spread Divine unity in the world, and they submit themselves so completely to the obedience of Allah that neither in their words not actions do they do anything that is against the pleasure of Allah.

The third section likens revelation to rain and just as rain causes the vegetation to strengthen, revelation provides nourishment for the spiritual development of the human heart. Those who deprive themselves of this heavenly water will ultimately be in loss.

The fourth section explains how the truth gradually influences hearts, and this is a sure sign of its ultimate success.

The fifth section gives some of the events of Prophet Abraham’s life beginning with his preaching the unity of God and how the people became his enemies and tried to kill him, but Allah saved him and spread truth in the world through him.

The sixth section mentions several other prophets and how they were afflicted with great trials, and saved from them to succeed in their missions.

The seventh section mentions the Seal of prophets, namely the Holy Prophet Muhammad (peace and blessings be upon him), and it is prophesied that the truth will prevail as it did in the past, and ultimately the righteous will inherit the land.

Relation with previous chapter: This chapter has a clear relation with the previous one which ends by saying that the Holy Prophet cannot fail in his mission and he eventually will gain widespread acceptance. This is further clarified in this chapter, and it is stated that prophets and righteous people have always been successful. They are saved from the enemies who try to destroy them, the truth is made to prevail and they inherit the land.

Period of revelation: This verse was revealed in the first period of the Holy Prophet’s mission in Makkah, which is prior to the emigration to Abyssinia. Refer to the introductory note to Surah Bani Israel. The chapters from Bani Israel to Al- Anbiya all belong to the early Makkan period as confirmed by the testimony of Ibn Masud, given in the introductory note of Bani Israel.