Author: sftwr2020

7-26 O children of Adam, We have indeed sent down to you clothing to cover your shame, and (clothing) for beauty; and clothing that guards against evil — that is the best. This is of the messages of Allah that they may be mindful.^a

يَـٰبَنِىٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ وَرِيشً۬ا‌ۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٲلِكَ خَيۡرٌ۬‌ۚ ذَٲلِكَ مِنۡ ءَايَـٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ (٢٦)

7-26a: أَنزَلۡنَا – Allah sending down His blessings or His wrath only means His granting the blessing or inflicting the punishment. Sometimes it is just creating the means to achieve this end and guiding people to these means (R).

لِبَاس – It is spoken of anything that covers any shameful or ugly aspect of a person (R). It is for this reason that a wife is called a husband’s and a husband is a called a wife’s لِبَاس.

رِيش – It is the feathers or plume of a bird which is the equivalent of a dress for humans.

 It is stated in the last section that man by his efforts alone cannot escape the whispering of the devil for which revelation is needed. This same topic is continued, and mankind is told that they can safeguard themselves from the devil if they follow Divine revelation.

7-27 O children of Adam, let not the devil seduce you, as he expelled your parents from the garden, pulling off from them their clothing that he might show them their shame.^a He surely sees you, he as well as his host, from whence you see them not. Surely We have made the devils to be the friends of those who believe not.^b

يَـٰبَنِىٓ ءَادَمَ لَا يَفۡتِنَنَّڪُمُ ٱلشَّيۡطَـٰنُ كَمَآ أَخۡرَجَ أَبَوَيۡكُم مِّنَ ٱلۡجَنَّةِ يَنزِعُ عَنۡہُمَا لِبَاسَہُمَا لِيُرِيَهُمَا سَوۡءَٲتِہِمَآ‌ۗ إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡ‌ۗ إِنَّا جَعَلۡنَا ٱلشَّيَـٰطِينَ أَوۡلِيَآءَ لِلَّذِينَ لَا يُؤۡمِنُونَ (٢٧)

7-27a: What is meant by pulling off their clothing: There is no doubt that the clothes pulled off refers to  لِبَاسُ ٱلتَّقۡوَىٰ which is the attire that protects one from evil (See 7-26a). One explanation attributed to Ibn Abbas is as follows: The physical apparel that covers one and grants one privacy and embellishment has been provided for protection and adornment by God. So, the God Who has provided this for the body, has He not made any provision for man’s spiritual weaknesses and moral blemishes? In this way, attention is drawn from physical dress to spiritual dress. Another way to interpret this is that by أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا may mean Divine revelation which is the means for covering a person’s blemishes and for his grace and dignity. There is a clear mention in the verse of Adam’s clothes being pulled off and a warning is given to all men that the devil may not strip off their clothes just as the devil did with their father and mother. See the next note which shows clearly that the clothes mentioned here are spiritual clothes and it is this لِبَاسُ ٱلتَّقۡوَىٰ or the dress that protects against sin that removes spiritual blemishes and is a means of spiritual embellishment. Instructions are therefore given that wearing this dress, that is acting on Divine revelation, leads to a person’s betterment and is the real source of his grace and beauty.

7-27b: قَبِيلُ – It is the plural of قَبِيلة and is the name of a group of people that have the coloration of an organization in which some are responsible for the welfare of the others (R) as in جَعَلۡنَـٰكُمۡ شُعُوبً۬ا وَقَبَآٮِٕلَ (made you tribes and families) (49:13).

The use of the word كَمَآ  clearly conveys that the attack of the devil on the son of Adam will use the same strategy as the attack made on Adam. The devil exploited a weakness in Adam that enabled him to whisper untruths into his heart causing Adam great distress and his expulsion from the Garden. The devil employs the same strategy on the son of Adam and can exploit his weakness to cause him great distress. Imam Majid has interpreted the meaning of يَنزِعُ عَنۡہُمَا لِبَاسَہُمَا in the same manner and says that the clothes pulled off wereھو لِبَاسُ ٱلتَّقۡوَىٰ  that is the clothes that guard against evil and prevent one from committing sin and transgression. For further explanation see 7-20a and b.

This verse provides clear testimony that even Adam did not see the devil just as we do not see the devil. It follows that the jinn also cannot be seen because the devil is from the jinn and is not visible. However, devilish people can certainly be seen. Stories about seeing jinn etcetera are all made up and without foundation. However, the jinn can be seen in a vision with a visionary eye. Apart from casting evil suggestions into the hearts of people, the jinn do not interfere in the business of people, contrary to the made-up fables. It is also revealed from this verse that the word devil is used not for one being but for a species because during the mention of the devil, his hosts are also mentioned.

7-28 And when they commit an indecency they say: We found our fathers doing this, and Allah has enjoined it on us. Say: Surely Allah enjoins not indecency. Do you say of Allah what you know not?^a

وَإِذَا فَعَلُواْ فَـٰحِشَةً۬ قَالُواْ وَجَدۡنَا عَلَيۡہَآ ءَابَآءَنَا وَٱللَّهُ أَمَرَنَا بِہَا‌ۗ قُلۡ إِنَّ ٱللَّهَ لَا يَأۡمُرُ بِٱلۡفَحۡشَآءِ‌ۖ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ (٢٨)

7-28a: The people of Arabia attributed their polytheistic customs inherited from their forefathers as being enjoined by Allah. A wonderful rule is enunciated that Allah Who is the fountainhead of holiness cannot command anything that is impure and indecent. So, anything that human nature abhors as indecent cannot be enjoined by Allah.

7-29 Say: My Lord enjoins justice. And set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience. As He brought you into being, so shall you return.^a

 قُلۡ أَمَرَ رَبِّى بِٱلۡقِسۡطِ‌ۖ وَأَقِيمُواْ وُجُوهَكُمۡ عِندَ ڪُلِّ مَسۡجِدٍ۬ وَٱدۡعُوهُ مُخۡلِصِينَ لَهُ ٱلدِّينَ‌ۚ كَمَا بَدَأَكُمۡ تَعُودُونَ (٢٩) 

7-29a: قِسۡطِ – It is part of justice. It includes all kinds of obedience because a person who takes what is the right of another or does not give what rightfully belongs to another is not just. Going to extremes and having an unbalanced view or opinion is also not being just.

مَسۡجِدٍ۬ – It is the time of prostration or the place of prostration. The purport is obedience of Allah.

When people were told to desist from indecency, it became necessary also to talk about the kinds of things that Allah commands. Fulfilling human rights is included in قِسۡطِ and due regard must be given to the principles of justice in all dealings. In the second part of the verse attention is drawn to the devotion and worship of Allah.

كَمَا بَدَأَكُمۡ تَعُودُونَ – With this phrase, attention is drawn to the real purpose of life which is to prepare for the next life. The God Who created initially will create once again and people will be rewarded or punished based on their deeds. 

7-30 A party has He guided, and another party — perdition is justly their due. Surely they took the devils for friends instead of Allah, and they think that they are rightly guided.^a

فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيۡہِمُ ٱلضَّلَـٰلَةُ‌ۗ إِنَّهُمُ ٱتَّخَذُواْ ٱلشَّيَـٰطِينَ أَوۡلِيَآءَ مِن دُونِ ٱللَّهِ وَيَحۡسَبُونَ أَنَّہُم مُّهۡتَدُونَ (٣٠)

7-30a: فَرِيقًا حَقَّ عَلَيۡہِمُ ٱلضَّلَـٰلَةُ‌ۗ – This is a description of those people about whom it is said in another place that Allah leads them astray. Allah holds them to be astray because the decree of being astray holds true for them, or that there is proof that they are astray. Who are the people against whom the decree of being astray is proven? These are those who befriend and follow the devil and on top of that think that they are rightly guided. Anyone who begins to consider evil as goodness reaches a stage from which it is almost impossible to find deliverance from evil.

7-31 O children of Adam, attend to your adornment at every time of prayer, and eat and drink and be not prodigal; surely He loves not the prodigals.^a

يَـٰبَنِىٓ ءَادَمَ خُذُواْ زِينَتَكُمۡ عِندَ كُلِّ مَسۡجِدٍ۬ وَڪُلُواْ وَٱشۡرَبُواْ وَلَا تُسۡرِفُوٓاْ‌ۚ إِنَّهُ ۥ لَا يُحِبُّ ٱلۡمُسۡرِفِينَ (٣١)

7-31a: Most commentators have taken this verse to mean that one should be properly attired while prostrating or doing other acts of obedience. The background to this interpretation is that the Arabs took off their clothes for Hajj or while praying. Even women would become naked to pray because of the notion that the clothes worn while sinning should not be worn while worshipping.

It is possible however that by adornment is meant spiritual adornment, in which case, this is an admonition that if one worships Allah, one should also abide by things that are the source of real adornment, that is the adornment born out of acquiring beautiful morals. Accordingly, in the first verse of this section in which clothes are stated to be a means of protection and adornment, it is stated that there is also a better attire and that is the dress that safeguards against evil, meaning thereby that one should adorn oneself with goodness. Thus, if  زِينَتَكُمۡ means putting on clothes or dressing well, it also implies that the real adornment is being spiritual which must be ingrained in one’s character. It is adorned with this piety that one should go to the mosques for worship.

 Just as attention is drawn to moral beauty, guidance is also given about eating and drinking and in a short sentence of four or five words a profound principle is enunciated that incorporates perhaps most of what is medically needed for a person to remain healthy. The advice given is to eat and drink but not to be prodigal. So, even in eating, extremes are to be avoided and this includes extremes of all kinds. For example, eating only certain kinds of things or not eating certain kinds of things are all part of being prodigal. Thus, eating only meat and no vegetables or eating only vegetables and not eating meat, eating more than what is nutritionally required or eating less than nutritionally required are all included as extreme behavior. Avoiding extremes in eating is not only something that maintains good health but is also a great remedy for moderating all physical desires. In this way the devil who is the initiator of physical desires also becomes obedient to the person. 

7-11 And We indeed created you, then We fashioned you, then We said to the angels: Make submission to Adam. So they submitted, except Iblis; he was not of those who submitted.^a

وَلَقَدۡ خَلَقۡنَـٰڪُمۡ ثُمَّ صَوَّرۡنَـٰكُمۡ ثُمَّ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ لَمۡ يَكُن مِّنَ ٱلسَّـٰجِدِينَ (١١) 

7-11a: In this section, the need for prophethood is discussed and the story of Adam, previously narrated in detail in Surah Baqarah, is recalled with new light being shed on aspects of the story. 

The matter of Adam and the son of Adam is the same: The first thing to note is that in the previous verses the address is general and the same is continued in this verse. It is first stated that, “We indeed created you, then We fashioned you,” and then it is said that the angels were asked to make submission to Adam. This clearly shows that in a sense every son of Adam is Adam and the submission of angels to Adam includes their submission to the son of Adam as well. The real purpose of the Quran is to educate people and a little deliberation makes one realize that the story of Adam would not be in the Quran unless the events in people’s lives replicate what befell Adam. The lesson taught in the narration of Adam is that by virtue of being the children of Adam, humans will face the same kind of situation that Adam faced. Just as the son of Adam does not see Satan physically because the modus operandi of Satan is to whisper in the hearts of men, the incident with Adam should be conceived as having taken place in the same way. For further details about the incident with Adam see 2-34a, b and c.

7-12 He said: What hindered thee that thou didst not submit when I commanded thee?^a He said: I am better than he; Thou hast created me of fire, while him Thou didst create of dust.^b

قَالَ مَا مَنَعَكَ أَلَّا تَسۡجُدَ إِذۡ أَمَرۡتُكَ‌ۖ قَالَ أَنَا۟ خَيۡرٌ۬ مِّنۡهُ خَلَقۡتَنِى مِن نَّارٍ۬ وَخَلَقۡتَهُ ۥ مِن طِينٍ۬ (١٢)

7-12a: On the face of it, wherever the command to make submission is given, it is given to the angels. The term إِذۡ أَمَرۡتُك (when I commanded thee) shows that the command applied to Satan as well. Because the angels are higher beings than jinn or devils, hence a command to the angels includes these lower beings as well.

7-12b: The creation of jinn from fire and the humans from dust: In Surah Baqarah, it is stated that the devil refused and was proud and this has been further elucidated here that he considered himself superior to Adam and the reason that he gives for this is that Adam is created from dust and he is created from fire. Elsewhere in the Quran there is a general statement about jinn: وَٱلۡجَآنَّ خَلَقۡنَـٰهُ مِن قَبۡلُ مِن نَّارِ ٱلسَّمُومِ (And the jinn, We created before of intensely hot fire) (15:27). The earth too initially was a ball of fire. Hence for the first creation to be of the same type is credible and by virtue of being from fire, they are invisible to the eye. Apart from this, the creation from fire and dust also implies that this is the dominant attribute respectively of the two beings, as, for example, it is stated for humans خُلِقَ ٱلۡإِنسَـٰنُ مِنۡ عَجَلٍ۬‌ (Man is created of haste) (21:37), that is man is hasty, and خَلَقَكُم مِّن ضَعۡفٍ۬ (created you from a state of weakness) (30:54). Now, the attribute of dust is humility and meekness and a saying of Arabs is: مَرَرۡت بصحیفةٍ طین ختمھا which means لَیِّن خاتمھا , that is by dust is meant gentleness (LA). Elsewhere in the Quran the statement is posed as a question: أَسۡجُدُ لِمَنۡ خَلَقۡتَ طِينً۬ا  (Shall I submit to him whom Thou hast created of dust) (17:61) (LA). The attribute of fire is fierceness, and a hadith states: اتقوا الغضب فانه جمرۃ توقد فی قلب ابن آدم (Eschew anger because it is a spark which is lit in the heart of the son of Adam). So, the devil says that how can he having a fiery attribute submit to humans who have the attribute of meekness.

7-13 He said: Then get forth from this (state), for it is not for thee to behave proudly therein. Go forth, therefore, surely thou art of the abject ones.^a

قَالَ فَٱهۡبِطۡ مِنۡہَا فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيہَا فَٱخۡرُجۡ إِنَّكَ مِنَ ٱلصَّـٰغِرِينَ (١٣)

7-13a: ٱلصَّـٰغِرِينَ – The opposite of صِغۡر  is کبر (eminence). It also means younger or older by age and also smaller or bigger in physique or status. صاغر is one who is satisfied with his abject state (R). 

The meaning of expelling the devil: What does the pronoun in مِنۡہَا refers to, that is what is the devil being sent forth from? Some commentators have said from سماء (heaven), and some have said from the group of angels. However, both opinions have neither any testimony nor are they based on any reasonable supposition. There is no mention of سماء in the lead up to this narrative nor was this expulsion from a physical place. There is mention of angels in the lead up but a couple of verses earlier and in any case, the devil was not from among the angels as is clear from the decisive dictum: كَانَ مِنَ ٱلۡجِنِّ  (He was of the jinn) (18:50). The closest mention to the expulsion is of the devil alleging his superiority and his going forth is from this state. The devil had said: أَنَا۟ خَيۡرٌ۬ مِّنۡهُ (I am better than he) and Allah told him to get out of this state. The words immediately following support this interpretation because it is said that it is not possible for goodness and pride to be together in one place. A proud person is abject as is also stated in a hadith: من تواضع للّٰه رفعه اللّٰه و من تکبر وضعه اللّٰه (the person who bows in submission to Allah, Allah raises him to eminence and the person who is proud Allah renders him abject). The real lesson for man is that the consequence of pride is abjection. The more one tries to flaunt his superiority before others, the more contemptible he becomes in their eyes.

7-14 He said: Respite me till the day when they are raised.^a

 قَالَ أَنظِرۡنِىٓ إِلَىٰ يَوۡمِ يُبۡعَثُونَ (١٤) 

7-14a: What is meant by يَوۡمِ يُبۡعَثُونَ : If it is taken to be the Day of Resurrection, when the dead will be raised to life, there is no objection in that because as long as this world exists, physical desires and the coexistence of the devil with those desires is necessary. However the word بعث is used in a very wide sense: والبعث یکون بعثا للقوم الی وجه من الوجوہ  (LA) و تاویل البعث ازالُة ما کان یحبسه من التصرف (LA), that is, removing or doing away with anything that stops change in an affair is also بعث . So the meaning of يَوۡمِ يُبۡعَثُونَ can be every person’s spiritual change, that is the time when a person gets complete control over the devil.

What is meant by the devil asking for respite: As has been shown in 2-30a, the narration is not a real dialog. The devil who is far removed from the mercy of Allah cannot be dialoging with Allah. It is only the manifestation of a state. As is testified by a hadith in Muslim that every person has a dedicated angel and a devil. Even the Holy Prophet is reported to have said that his devil has become a Muslim. So, if one the one hand there is an indication in يَوۡمِ يُبۡعَثُونَ to the children of Adam, on the other there is also an indication to the progeny of the devil because the suggestion to do evil is made by the devil who is with a person all the time. The respite requested by the devil is for his progeny. Just as the progeny of Adam is included in the narration of Adam, similarly the progeny of the devil is included in his mention. Including everyone in this verse and the next although it is only the story of Adam that is being narrated shows clearly that in the mention of Adam, it is the story of the human race that is the objective.

7-15 He said: Thou art surely of the respited ones.

 قَالَ إِنَّكَ مِنَ ٱلۡمُنظَرِينَ (١٥)

7-15a: إِنَّكَ مِنَ ٱلۡمُنظَرِينَ – The form of the narration shows clearly that the respite was a matter already decided. It is not the case that the request of the devil was granted. When the necessity arose to provide humans with physical desires for their earthly life, the existence of a stimulant for these desires in the form of the devil also became necessary. Apart from this, no success is real success without opposition, struggle and overcoming the enemy. In dominating the devil and the enemy lies the real success of man. If there was no struggle, the excellence of man would not have become manifest.

7-16 He said: As Thou hast adjudged me to be erring, I will certainly lie in wait for them in Thy straight path,

قَالَ فَبِمَآ أَغۡوَيۡتَنِى لَأَقۡعُدَنَّ لَهُمۡ صِرَٲطَكَ ٱلۡمُسۡتَقِيمَ (١٦)

7-16a:  أَغۡوَيۡتَنِى – It is derived from غی whose meaning Imam Raghib gives as: من اعتقادٍ فاسد that is غی is that ignorance that is born out of pernicious beliefs. For this reason, the meaning of غَوَىٰ in عَصَىٰٓ ءَادَمُ رَبَّهُ ۥ فَغَوَىٰ (And Adam disobeyed his Lord and was disappointed) (20:121), is taken to be جَہِلَ (ignorant). Other meanings of غَوَىٰ have been taken to be خاب (remained unsuccessful) and فسد عیشه (his life was destroyed). In إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغۡوِيَكُمۡ‌ۚ (if Allah intends to destroy you) (11:34) the meaning of یغوی has been taken in two ways یعاقبکم علی غیّکم (punish you for your ignorance) or یحکم علیکم بغیکم (He will declare you as ignorant). It is one of these two meanings that is appropriate here. According to Ibn Jarir, the meaning of أَغۡوَيۡتَنِى is اھلکتنی (caused me to perish). The meaning of أَغۡواء as making an evil suggestion or to misguide someone are not applicable here because nowhere in the Quran is there any indication that Allah had commanded the devil not to be submissive. The order as a matter of fact was to be submissive.

لَأَقۡعُدَنَّ لَهُمۡ – The meaning of قعود  is to lie in wait or to be ready to ambush (R).

7-17 Then I shall certainly come upon them from before them and from behind them, and from their right and from their left; and Thou wilt not find most of them thankful.

ثُمَّ لَأَتِيَنَّهُم مِّنۢ بَيۡنِ أَيۡدِيہِمۡ وَمِنۡ خَلۡفِهِمۡ وَعَنۡ أَيۡمَـٰنِہِمۡ وَعَن شَمَآٮِٕلِهِمۡ‌ۖ وَلَا تَجِدُ أَكۡثَرَهُمۡ شَـٰكِرِينَ (١٧)

7-17a: The meaning of the devil coming at the man from all directions is to make all kinds of evil suggestions, as is mentioned later with Adam فَوَسۡوَسَ لَهُمَا ٱلشَّيۡطَـٰنُ (But the devil made an evil suggestion) (7:20) and is also clear from ٱلۡوَسۡوَاسِ ٱلۡخَنَّاسِ (whispering of the slinking (devil)) (114:4). The meaning is not that the devil will have mastery over man from all directions. The devil does not have the mastery over humans as stated elsewhere in the Quran: إِنَّ عِبَادِى لَيۡسَ لَكَ عَلَيۡہِمۡ سُلۡطَـٰنٌ (As regards My servants, thou hast no authority over them) (15:42). The interpretation of the four directions by which the devil will ambush humans have separately been interpreted as follows: مِّنۢ بَيۡنِ أَيۡدِيہِمۡ (from before them) means this life, that is will incite worldly greed in them, خَلۡفِهِمۡ means the Hereafter, that is will suggest to them that requital in the next world is a hoax, عَنۡ أَيۡمَـٰنِہِمۡ from the right means will stop them from doing good deeds, and شَمَآٮِٕلِهِمۡ‌ۖ from the left means will incite them to do evil (IJ). 

7-18 He said: Get out of it, despised, driven away. Whoever of them will follow thee, I will certainly fill hell with you all.^a

قَالَ ٱخۡرُجۡ مِنۡہَا مَذۡءُومً۬ا مَّدۡحُورً۬ا‌ۖ لَّمَن تَبِعَكَ مِنۡہُمۡ لَأَمۡلَأَنَّ جَهَنَّمَ مِنكُمۡ أَجۡمَعِينَ (١٨)

7-18a: مَذۡءُومً۬ا – Its meaning is despicable or condemnable, that is blemished or flawed (R) because زأم means blemish.

مَّدۡحُورً۬ا‌ – دَحۡر means to turn one out and to distance oneself, as in: وَيُقۡذَفُونَ مِن كُلِّ جَانِبٍ۬ دُحُورً۬ا‌ۖ (they are reproached form every side, driven off) (37:8-9).

Evil and its personification, the devil, is undoubtedly contemptible and despicable. If evil is separated from the doer of evil, then even the doer will not consider the evil as something good. No liar considers the lies of others as commendable. No adulterer considers the adultery of another as good. Even though evil doers will remain on this earth, evil will always be considered as despicable and repulsive. In short, the devil and what he calls to is repulsive to human nature but still people commit evil.

7-19 And (We said): O Adam, dwell thou and thy wife in the garden, so eat from whence you desire, but go not near this tree, lest you become of the unjust.

وَيَـٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ فَكُلَا مِنۡ حَيۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ (١٩)

7-20 But the devil made an evil suggestion to them that he might make manifest to them that which had been hidden from them of their shame,^a and he said: Your Lord has forbidden you this tree, lest you become angels or become of the immortals.^b

  فَوَسۡوَسَ لَهُمَا ٱلشَّيۡطَـٰنُ لِيُبۡدِىَ لَهُمَا مَا وُ ۥرِىَ عَنۡہُمَا مِن سَوۡءَٲتِهِمَا وَقَالَ مَا نَہَٮٰكُمَا رَبُّكُمَا عَنۡ هَـٰذِهِ ٱلشَّجَرَةِ إِلَّآ أَن تَكُونَا مَلَكَيۡنِ أَوۡ تَكُونَا مِنَ ٱلۡخَـٰلِدِينَ (٢٠)

7-20a: وَسۡوَسَ – وَسۡواس literally is the faint sound produced by a breeze, and the sounds of the footsteps of a hunter is also called وَسۡواس (LA). So وسوسة are bad or worthless thoughts that enter a person’s heart (R).

سواٰت  – It is the plural of سَوۡأۃ which means genitalia and also خلة قبیحة  (T) that is a repulsive disposition. Its root is سوء that is evil. Lace has given the meaning of سَوۡأۃ in the translation of this verse as: کلُّ عملٍ و اَمۡر شائنٍ (Any action or affair that creates a blemish) (LA). One of the meanings Ibn Al Athir gives of this word is کلُّ امرٍ یُسۡتَحیَا منه (Every affair that is shameful whether a word or action) (N). Bahar al-Muhit gives the meaning of سَوۡأۃ as ما یسوء ھما من المعصیة (Disobedience that is the source of their grief).

This shows that the devil caused Adam’s disobedience by tempting him with an evil suggestion, just as the devil causes every person to slip by the same technique. The purpose of making the evil suggestion is stated here to be to manifest their shame which had been kept hidden from them. Is it literally meant that they were dressed in clothes that the devil purposed to take off? It is obvious that if this was physical dress, its staying on or taking off would have no relationship with eating fruit from a forbidden tree. The commentators too have found this troubling to explain. Ibn Jarir cites a statement of Dahb bin Mumba that they were enveloped in a light because of which their shame could not be seen. It is obvious that the shame that light can cover is not the physical genitalia but hidden blemishes and repulsive traits. This meaning of سَوۡأۃ  has been explained earlier. The key to understanding this verse is in verse 7:27 where it is stated: يَـٰبَنِىٓ ءَادَمَ لَا يَفۡتِنَنَّڪُمُ ٱلشَّيۡطَـٰنُ كَمَآ أَخۡرَجَ أَبَوَيۡكُم مِّنَ ٱلۡجَنَّةِ يَنزِعُ عَنۡہُمَا لِبَاسَہُمَا لِيُرِيَهُمَا سَوۡءَٲتِہِمَآ‌ (O children of Adam, let not the devil seduce you, as he expelled your parents from the garden, pulling off from them their clothing that he might show them their shame). According to a narration of Mujahid the dress that was taken off was ھو لباس التقویٰ (the dress of piety and righteousness). So the intended meaning of سَوۡأۃ can only be hidden blemishes and repulsive traits. This word has been used in exactly this sense in a hadith where the following statement occurs with regard to Mughira bin Shuba ھل غَسَلۡتَ سواتك الا اَمس where the indication in سَوۡأۃ is to the infidelity shown by Mughira towards his companions during the Period of Ignorance (N). In Ruh al-Maani a saying has been quoted in the explanation of this word: قیل ھو کنایة عن ازالة الحرمة داسقاط الجاہ that is to disgrace and humiliate. In short, it is apparent from the Quran, the Hadith and the opinion of the commentators that the intended meaning of سَوۡأۃ here is their faults and weaknesses and the purpose of the devil in making them slip was to make manifest their weaknesses which ordinarily lie hidden within a person.

7-20b: The devil lied to them and suggested that evil had been forbidden so that they may not become angels or become immortals. The devil embellishes evil and makes it look so beautiful that a person starts thinking that this is the way to escape death. The first inclination of a person towards evil arises because he thinks he will get some pleasure from it or thinks that this is a means of obtaining things for this life. Because the devil is a liar, it suggests that the consequences will be opposite of what they would be. Evil takes a person from angelic attributes towards the attributes of an animal, and from life to death. So, the devil suggests the opposite that the evil doer will become an angel and immortal.

7-21 And he swore to them both: Surely I am a sincere adviser to you—^a

وَقَاسَمَهُمَآ إِنِّى لَكُمَا لَمِنَ ٱلنَّـٰصِحِينَ (٢١)

7-21a: قَاسَمَ – Bab mufaliah is used to show that the devil was vehement in his oaths to convince them.

7-22 Thus he caused them to fall by deceit. So when they had tasted of the tree, their shame became manifest to them, and they both began to cover themselves with the leaves of the garden. And their Lord called to them: Did I not forbid you that tree, and say to you that the devil is surely your open enemy?^a

 فَدَلَّٮٰهُمَا بِغُرُورٍ۬‌ۚ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتۡ لَهُمَا سَوۡءَٲتُہُمَا وَطَفِقَا يَخۡصِفَانِ عَلَيۡہِمَا مِن وَرَقِ ٱلۡجَنَّةِ‌ۖ وَنَادَٮٰهُمَا رَبُّہُمَآ أَلَمۡ أَنۡہَكُمَا عَن تِلۡكُمَا ٱلشَّجَرَةِ وَأَقُل لَّكُمَآ إِنَّ ٱلشَّيۡطَـٰنَ لَكُمَا عَدُوٌّ۬ مُّبِينٌ۬ (٢٢)

7-22a: دلّٰی – دَلۡو is a small bucket and اِدۡلاء means lowering the bucket into the well and pulling it back up and metaphorically it means mediation. For details see 2-188a. تَدَلِّی is to come down from high to low or from eminence to abjection. The meaning of   دلّٰی here has also been taken to be اِطماع greed for this world’s life like a thirsty person whose thirst drives him to the well but finds it has no water. Yet another meaning given to it is اَوۡقَع that is to drop or cause to fall (L).th i

يَخۡصِفَانِ – خَصَفَ means stitching the shoe or putting its one piece over another. Thus, it is stated in a hadith: انّه کانن یَخۡصِفُ نَعۡلَه that is the Holy Prophet would sew his own shoes (LA).

وَرَقِ – It means the leaves of the tree and its singular is وَرۡقَةٌ as in مَا تَسۡقُطُ مِن وَرَقَةٍ (there falls not a leaf) (6:59). وَرَق also means a dirham as in: فَٱبۡعَثُوٓاْ أَحَدَڪُم بِوَرِقِكُمۡ هَـٰذِهِ (Now send one of you with this silver (coin) of yours) (18:19). اَوۡرَقَ فَلانٌ which literally means that person became one who has leaves has the metaphorical meaning of he was unable to achieve the objective he wanted, that is, he was like a tree with leaves and no fruit. Wealth is called ثمر (R).

What is meant by covering themselves with leaves: When it has been proven from the foregoing explanation that the clothes that were pulled off were not physical clothes but metaphorically the dress of piety and the سوات that were revealed were internal weaknesses, the covering with the leaves of the garden also cannot be literal and must be taken metaphorically to mean trying to hide their weaknesses. By bringing in the leaves of the garden in the description, it is conveyed that this is a normal human effort to hide weakness but that such an attempt cannot take the person to the desired objective. This is what is meant by becoming one with leaves, that is not achieving the desired objective. Another way of putting it is that in this way one gets no fruit, just leaves. What gives fruit is Divine revelation. Initially an evil act causes distress and anxiety, and this is what Adma and his wife felt. When they realized their weakness, they embarked on the human effort to hide it.

It is worth remembering that what appears to be a physical act actually points to a spiritual matter. Indulging in transgressions and sins does not strip one’s clothes but it does create an awareness that one has exhibited weakness. To further clarify this point, the first verse of the next section has a reference to clothes: يَـٰبَنِىٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ وَرِيشً۬ا‌ۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٲلِكَ خَيۡرٌ۬‌ (O children of Adam. We have indeed send down to you clothing to cover your shame, and (clothing) for beauty, and clothing that guards against evil- that is the best) (7:26). This clearly shows that the clothes referred to in the narration of Adam are clothing that guard against evil. Accordingly, Mujahid has stated that in يَنزِعُ عَنۡہُمَا لِبَاسَہُمَا (pulling off from them their clothing (7:27) that the clothing that was pulled off was ھو لِبَاسُ ٱلتَّقۡوَىٰ (it was the dress of piety). So, the purport of trying to hide with the leaves of the garden is the human effort to rectify and hide the situation because it is a feature of human nature that if it gets knocked down by temptation once, it tries to rise again but this human effort is not enough to accomplish this. The real remedy for it is أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا (We have indeed send down to you clothing), that is, Allah remedies and treats this failing with Divine revelation.

It is also apparent that there are two separate things here, namely food and clothes. It cannot be that by eating something the clothes are pulled off and therefore it becomes necessary to interpret food and clothes as spiritual matters. That is by eating means the commission of some evil and by clothes being taken off means the realization of a weakness. This is a phenomenon that is seen in the children of Adam all the time. Hence assigning a separate meaning to the story of Adam is to negate the human experience.

7-23 They said: Our Lord, we have wronged ourselves; and if Thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers.

قَالَا رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ (٢٣)

7-24 He said: Go forth — some of you, the enemies of others. And there is for you in the earth an abode and a provision for a time.

قَالَ ٱهۡبِطُواْ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوٌّ۬‌ۖ وَلَكُمۡ فِى ٱلۡأَرۡضِ مُسۡتَقَرٌّ۬ وَمَتَـٰعٌ إِلَىٰ حِينٍ۬ (٢٤)

7-25 He said: Therein shall you live, and therein shall you die, and therefrom shall you be raised.

قَالَ فِيہَا تَحۡيَوۡنَ وَفِيهَا تَمُوتُونَ وَمِنۡہَا تُخۡرَجُونَ (٢٥)

7-25a: It is conveyed in فِيہَا تَحۡيَوۡنَ (therein shall you live) that the earthly life is a necessity for humans, that is it is a means for the progress of human life. Life is ended by death, and not in any other way. After death, there is resurrection and requital for deeds done in the earthly life. This verse is a firm testimony that the earthly life of humans on this earth is restricted to this earth. The corporeal elevation of Jesus into heaven is contrary to this verse. Similarly, the termination of earthly life is by death. So, the earthly life of a person comes to an end only after tasting death and not by any other way.

7-1 I, Allah, am the best Knower, the Truthful.^a

الٓمٓصٓ (١)

7-1a: ص has been added to الٓم. ص stands for صادق meaning Truthful, as narrated by Dahak (RM) or it means افصل meaning the Best Decider as reported by Ibn Abbas (IJ). In addition, see note 2-1a. 

7-2 A Book revealed to thee — so let there be no straitness in thy breast concerning it — that thou mayest warn thereby, and a Reminder to the believers.^a

كِتَـٰبٌ أُنزِلَ إِلَيۡكَ فَلَا يَكُن فِى صَدۡرِكَ حَرَجٌ۬ مِّنۡهُ لِتُنذِرَ بِهِۦ وَذِكۡرَىٰ لِلۡمُؤۡمِنِينَ (٢)

7-2a: ذِكۡرَىٰ – It is more eloquent and meaningful than ذِکۡر and it means excessive remembrance. ذِکۡر means to have a thing present in one’s heart (R). The Quran is  called ذِکۡر or ذِكۡرَىٰ or تَذۡکِرۃ  because it is a reminder about things which are in human nature but remain dormant because of inattention. Divine revelation reminds one of these things and enables a person to pursue a path that is in accordance with the right laws of nature. Another reason is that one of the meanings of ذِکۡر is noble (LA) and for this reason, one of the names of the Quran is ذِکۡر as it takes a person to the highest levels of nobility.

فَلَا يَكُن فِى صَدۡرِكَ حَرَجٌ۬ مِّنۡهُ – This is a parenthetical clause in a sentence that conveys the real purpose for which the Book has been revealed, namely that the Holy Prophet should warn the disbelievers with it, and for it to be a reminder for the believers. The statement so let there be no straitness in thy breast indicates that the revelation of this Book expanded the breast of the Holy Prophet, as also stated elsewhere: أَلَمۡ نَشۡرَحۡ لَكَ صَدۡرَكَ (Have We not expanded for thee thy breast) (94:1). The expansion of the breast signifies its illumination with Divine light and tranquility. (R). So, a benefit of the revelation is stated to be the removal of straitness in the breast of a reformer. The difficulties that confront a reformer in the work of reformation are sufficient to alarm an ordinary person, but when God ordains a person to do a job, He gives him a great disposition, excellent morals, belief in his success and other attributes that are necessary to be successful. This parenthetical clause, therefore, manifests another need for revelation. It is possible that there may be an indication in this to the difficulties that were confronting the Prophet at the time of the revelation of this surah. After ten or eleven years of striving, the opposition was only intensifying. So, the Holy Prophet is consoled that undoubtedly the difficulties are great but because the Book is revealed from the all knowledgeable God Who is truthful in keeping promises, there is no need for any unease in his breast in the face of these difficulties.

The real reason for the revelation of the Book has been explained in two sentences. First, is to warn the people of the evil consequence of evil deeds and to tell them that the consequence of evil can never be good. Second, for the Book to beذِکۡر  or ذِكۡرَىٰ ( a reminder) for the believers as this will elevate and ennoble them or make them walk according to the correct rules of human nature. Hence instead of the word glad tidings, the word that is used is ذِكۡرَىٰ  (Reminder).

Because in this surah the real discussion is about prophethood just as in the last surah, the discussion is about polytheism, therefore a statement about the purpose of revelation is most appropriate.

7-3 Follow what has been revealed to you from your Lord and follow not besides Him any guardians; little do you mind!

 ٱتَّبِعُواْ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ وَلَا تَتَّبِعُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ‌ۗ قَلِيلاً۬ مَّا تَذَكَّرُونَ (٣)

7-4 And how many a town have We destroyed! So Our punishment came to it by night or while they slept at midday.^a

وَكَم مِّن قَرۡيَةٍ أَهۡلَكۡنَـٰهَا فَجَآءَهَا بَأۡسُنَا بَيَـٰتًا أَوۡ هُمۡ قَآٮِٕلُونَ (٤)

7-3a: بیاتا – It is a verbal noun from بَیۡت  and its literal meaning is قَصۡد العدوِّ لیلًا  (to pursue the enemy at night) (R).

قَآٮِٕلُونَ – قال –  It is derived from یقیل and means the repose in the afternoon (R).

7-5 Yet their cry, when Our punishment came to them, was nothing but that they said: Surely we were wrong-doers.

فَمَا كَانَ دَعۡوَٮٰهُمۡ إِذۡ جَآءَهُم بَأۡسُنَآ إِلَّآ أَن قَالُوٓاْ إِنَّا كُنَّا ظَـٰلِمِينَ (٥)

7-6 Then certainly We shall question those to whom messengers were sent, and We shall question the messengers,^a

فَلَنَسۡـَٔلَنَّ ٱلَّذِينَ أُرۡسِلَ إِلَيۡهِمۡ وَلَنَسۡـَٔلَنَّ ٱلۡمُرۡسَلِينَ (٦)

7-6a: The question that will be asked from those to whom the apostles are sent is: أَلَمۡ يَأۡتِكُمۡ نَذِيرٌ۬  (Did not a warner come to you?) (67:8); أَلَمۡ يَأۡتِكُمۡ رُسُلٌ۬ مِّنكُمۡ (did there not come to you messengers from among you) (6:130) and the question that will be asked of apostles is:  مَاذَآ أُجِبۡتُمۡ‌ۖ  (What was the response you received?) (5:109).

7-7 Then surely We shall relate to them with knowledge, and We are never absent.

فَلَنَقُصَّنَّ عَلَيۡہِم بِعِلۡمٍ۬‌ۖ وَمَا كُنَّا غَآٮِٕبِينَ (٧)

7-8 And the judging on that day will be just; so as for those whose good deeds are heavy, they are the successful.

وَٱلۡوَزۡنُ يَوۡمَٮِٕذٍ ٱلۡحَقُّ‌ۚ فَمَن ثَقُلَتۡ مَوَٲزِينُهُ ۥ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ (٨)

7-8a: ٱلۡوَزۡنُ – It means knowing the measure of a thing (R). Raghib states that generally وَزۡنُ is considered to be that which is weighed on a balance (and even in hadith there is a mention of the balance) but in the Quran وَزۡنُ is used in a different sense, as in: وَأَقِيمُواْ ٱلۡوَزۡنَ بِٱلۡقِسۡطِ (And keep up the balance with equity) (55:9) and وَزِنُواْ بِٱلۡقِسۡطَاسِ ٱلۡمُسۡتَقِيمِ‌ۚ (and weigh with a true balance) (17:35) and the meaning in these verses is that equity and justice must be considered in all human actions and words. Similarly, in: وَأَنۢبَتۡنَا فِيہَا مِن كُلِّ شَىۡءٍ۬ مَّوۡزُونٍ۬ (and caused to grow in it of every suitable thing) (15:19) where the meaning of مَّوۡزُونٍ۬ is that everything is created according to a measure, as in: إِنَّا كُلَّ شَىۡءٍ خَلَقۡنَـٰهُ بِقَدَرٍ۬  (Surely, We have created everything according to a measure) (54:49). Commentators conclude from this that ٱلۡوَزۡنُ يَوۡمَٮِٕذٍ ٱلۡحَقُّ‌ۚ (7:8) means equity in judging (R). Mujahid states that by وَزۡنُ  here is meant قضاء (judgment or decision).

The meaning of the weight of deeds: No one can doubt that the word میزاان is used in the Quran in many different senses. In one place, the word is used in the context of sending messengers: وَأَنزَلۡنَا مَعَهُمُ ٱلۡكِتَـٰبَ وَٱلۡمِيزَانَ (and sent down with them the Book and the measure) (57:25). Under no circumstance can the meaning of میزاان here be interpreted as a balance and no commentator has ever made this suggestion. Similarly, in وَٱلسَّمَآءَ رَفَعَهَا وَوَضَعَ ٱلۡمِيزَانَ (And the heaven, He raised it High, and He set up the measure) (55:7), The meaning here is not a scale, but the meaning is to maintain equity on which depends even the stability of the earth and the heavens. The truth is that it is a mistake to consider the mention of scale in hadith as a scale of the type that determines the weight of an object. The real nature of this scale is known only to God. However, it cannot be compared to the things of this world. This is the reason why if there is a mention of the weight of deeds, there is also mention of a book of deeds, and a man of deeds. After a mention in the Quran of the worldly deeds of a nation that will not benefit them in the next world, it is stated: فَلَا نُقِيمُ لَهُمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ وَزۡنً۬ا (Nor shall We set up a balance for them on the day of Resurrection) (18:105), that is, that no weight will be attached to the great effort they had put in this world in setting up industries.

مَوَٲزِينُ – It can be the plural of موزون (well advised) but also of میزان (balance). In the first instance, the meaning would be appropriate deeds, that is virtuous deeds. In the second instance, the heaviness or lightness of the میزان (balance) or مَوَٲزِينُ (balances) is also taken to mean whether the measure of good deeds is heavy or light. In this case, quite apart from the fact that the use of plural means that several balances would need to be set up, it must be admitted that much of the details are left out. The correct rendering, therefore, is that this is the plural of موزون . Mujahid too considers the meaning of مَوَٲزِينُ as حسنات (good deeds).

It is only revelation that provides guidance about the weight of deeds, that is, that every deed has to be accounted for. It is for this reason that while narrating the purpose for which the Quran is revealed, mention is made of the weight of deeds. The perfection of a person depends upon performing those deeds that will make his nature pursue the right path and abstain from deeds that are deleterious to human nature. Thus it is that it is mentioned in the next verse that those persons whose deeds that will be included in the measure are light have put their nature in a loss.

7-9 And as for those whose good deeds are light, those are they who ruined their souls because they disbelieved in Our messages.

وَمَنۡ خَفَّتۡ مَوَٲزِينُهُ ۥ فَأُوْلَـٰٓٮِٕكَ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَہُم بِمَا كَانُواْ بِـَٔايَـٰتِنَا يَظۡلِمُونَ (٩)

7-10 And certainly We established you in the earth and made therein means of livelihood for you; little it is that you give thanks!

وَلَقَدۡ مَكَّنَّـٰڪُمۡ فِى ٱلۡأَرۡضِ وَجَعَلۡنَا لَكُمۡ فِيہَا مَعَـٰيِشَ‌ۗ قَلِيلاً۬ مَّا تَشۡكُرُونَ (١٠)

7-10a: مَعَـٰيِش‌ۗ – It is the plural of مَعِیۡشة which means life and livelihood. The word عیش is specific to the life of animals, that is a corporeal life as distinct from non-corporeal beings. On the other hand, the word حیٰوۃ has a wider range of meaning and is also used for Allah and a country (R). In the Quran, the word عیش has been used for the spiritual life too, as in: مَعِيشَةً۬ ضَنكً۬ا (a straitened life) (20:124) and عِيشَةٍ۬ رَّاضِيَةٍ۬ (pleasant life) (101:7).

It is conveyed in this verse that when God has created all kinds of means of livelihood in the earth for one’s corporeal being, then should not have God created provisions for the part of one’s self that is loftier than the body, that is one’s soul and spirituality. This last verse of the section describing the need for revelation provides a transition into the subject of the next section.

The name of this surah is Al Araf and it has twenty four sections and two hundred and six verses. The meaning of Al Araf is The Elevated Places. In the fifth and sixth sections of this chapter there is a mention of some people who will be in elevated places, and these people as shown in 7:45b is the group of prophets. As the major focus of this chapter is on the need for prophethood, attention is drawn to the elevated stations of the prophets in the name of the chapter.

Summary of the chapter: Just as the discussion in the last chapter is about Divine Unity, in this chapter the focus of the discussion is about prophethood. In pursuance of this topic, the chapter opens with the purpose for the revelation of the Quran and its benefits. This is the subject of the first section. The second section, after narrating the story of Adam, discusses the need for sending prophets. The third section conveys that it is only Divine revelation that can safeguard a person against the assaults of the devil. The fourth section narrates the consequence of rejecting the revelation. The fifth section mentions those who accept revelation. At the end of this section and the beginning of the sixth section there is a mention of those in elevated places, that is of the high station of prophets. In the rest of the sixth section, there is a comparison of those who accept and those who reject. The seventh section uses examples from the physical world to give the good news of the steady progress and final success of the truth. In the next four sections the history of some prophets is narrated to show how the opponents of truth finally failed. The prophets whose examples are narrated are Noah in the eighth section, Hud in the ninth, Salih and Lot in the tenth and Shoaib in the eleventh. In the twelfth section, after mentioning the general rule of punishment, the opponents of the Quran are warned. Then from the thirteenth to the twenty first section, there is a detailed narration of Moses. Accordingly, there is a mention of the apostleship of Moses in the thirteenth section, the contest with the enchanters in the fourteenth section, and the suffering of the Bani Israel and its remedy in the fifteenth section. This is meant to be a lesson for the Muslims that when they face similar difficulties, they should also use the same remedy. The narration of Moses continues with the visitation of pestilences on Pharoah and the deliverance of Bani Israel in the sixteenth section, the receipt of shariah by Moses in the seventeenth, the taking of a calf for worship by the Bani Israel in the eighteenth, and in the nineteenth a narration of the immoderate behavior of the nation of Moses and a pivot to the real purpose for narrating the detailed history of Moses, namely, the prophecies Moses made about the Holy Prophet and their presence in the Torah. In the twentieth section after mentioning the apostleship of the Holy Prophet, the subject reverts to the nation of Moses. The breach of the covenant by Bani Israel and their punishment is mentioned in the twenty-first section. In the twenty-second section, there is a reversion from the covenant of shariah to the covenant of nature because the covenant of shariah is only meant to strengthen the covenant of nature, and the nature of a person testifies to the nurturing by Allah. It is to this that the prophets invite the masses. The twenty-third section mentions the result of those who persist in the enmity of the Holy Prophet and the Quran and how the punishment will overtake the opponents slowly and incrementally. The twenty-fourth section, which is the last, instructs the Muslims about the strategy they should adopt in the face of opposition. This summary shows that this surah is entirely devoted to prophethood.

In terms of the subject matter, the relationship of Surah Al Anam and Surah Al Araf is obvious. The subject of Al Araf is Divine Unity and that of Al Araf is prophethood, and it was incumbent to follow a discussion of Divine Unity with a discussion of prophethood as these are the two magnificent pillars of religion. It is also necessary to sequence prophethood after Divine Unity and that is why although Surah Al Anam is not that lengthy, it is kept before Al Araf because this is the imperative of the subjects. If one examines the last part of Surah Al Anam, it is seen that even there the discussion is turned with great finesse from Divine Unity to prophethood with the mention of the Holy Prophet’s elevated station in putting Divine Unity into practice with the statement: قُلۡ إِنَّ صَلَاتِى وَنُسُكِى وَمَحۡيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (Say: My prayer and my sacrifice and my life and my death are surely for Allah, the Lord of the worlds) (6:162). Just saying that God is One cannot benefit a person unless the action and repose are colored in the coloring of One God and this station cannot be achieved without the institution of prophethood. The concept of Divine Unity which one can garner by observing nature is merely a dry belief. The Divine Unity to which prophethood takes a person is like a tree laden with fruit. In this way, after transitioning from Divine Unity to prophethood at the end of Surah Anam, attention is drawn to what would be discussed in Surah Araf. 

Period of revelation: The period of revelation of this surah is the same as that of Surah Al Anam and both these surahs belong to the late Makkan period when the opposition had reached its peak. A close examination of certain verses that have been conjectured as being of Madinah origin shows that their relationship with the real subject of this surah is so intimate that they cannot belong to a different period. Christian historians have tried to term verses 157 and 158 in which there are prophecies about the Holy Prophet reported in the Torah and the Gospel as being of Madinah origin because of the mention of these scriptures. However, this is a feeble argument. Verse 156 in which there is a mention of the nation of Moses is so intimately related with verse 157 that mentions the unlettered prophet that the two verses with relation to the subject appear to be of the same period.

6-155 And this is a Book We have revealed, full of blessings; so follow it and keep your duty that mercy may be shown to you,^a

وَهَـٰذَا كِتَـٰبٌ أَنزَلۡنَـٰهُ مُبَارَكٌ۬ فَٱتَّبِعُوهُ وَٱتَّقُواْ لَعَلَّكُمۡ تُرۡحَمُونَ (١٥٥) 

6-155a: As this chapter draws to a close, two things are mentioned in this last section. First, although the knowledge about Divine Unity has been coming to humanity in past ages as well, as for example in the Book of Moses mentioned in the previous section, and every nation became a recipient of this knowledge in its own time to complete Allah’s favor to it, but the perfect knowledge that is to last forever in the world is in the Quran. It is a blessed Book whose benefits are eternal and not subject to termination. See note 6-92a. Second, the Holy Prophet is held up as the perfect example of Divine Unity in practice. Thus, it is conveyed that if the perfect theoretical knowledge of Divine Unity is present in the Quran, then its practical implementation is to be found in the life of Prophet Muhammad.

6-156 Lest you should say that the Book was revealed only to two parties before us and we were truly unaware of what they read,^a

أَن تَقُولُوٓاْ إِنَّمَآ أُنزِلَ ٱلۡكِتَـٰبُ عَلَىٰ طَآٮِٕفَتَيۡنِ مِن قَبۡلِنَا وَإِن كُنَّا عَن دِرَاسَتِہِمۡ لَغَـٰفِلِينَ (١٥٦)

6-156a: The Arabs are the primary addressees here. The connection of أَن تَقُولُوٓاْ is with أَنزَلۡناہ, that is if the Book had not been revealed, then the Arabs could have said that they were unaware of what was in the Torah and Gospel. Only two parties are mentioned here because these two parties lived in Arabia, and they had put in some effort to reform the Arabs. History testifies that first the Jews and then the Christians tried their best to convert the Arabs to Judaism and Christianity respectively, but they were unsuccessful. The statement we were truly unaware is put in because the scriptures of Jews and Christians were not in Arabic and the Jews and Christians considered it heretical to translate their scriptures into other languages. In fact, the thinking among the Jews and Christians was that only men of religion are supposed to read these Books. The Jews still believe this, but it is only after the formation of the Protestant sect in the Christians that the translation of their scriptures into other languages started.

6-157 Or, lest you should say: If the Book had been revealed to us, we would have been better guided than they. So indeed there has come to you clear proof from your Lord, and guidance and mercy. Who is then more unjust than he who rejects Allah’s messages and turns away from them? We reward those who turn away from Our messages with an evil chastisement because they turned away.^a

أَوۡ تَقُولُواْ لَوۡ أَنَّآ أُنزِلَ عَلَيۡنَا ٱلۡكِتَـٰبُ لَكُنَّآ أَهۡدَىٰ مِنۡہُمۡ‌ۚ فَقَدۡ جَآءَڪُم بَيِّنَةٌ۬ مِّن رَّبِّڪُمۡ وَهُدً۬ى وَرَحۡمَةٌ۬‌ۚ فَمَنۡ أَظۡلَمُ مِمَّن كَذَّبَ بِـَٔايَـٰتِ ٱللَّهِ وَصَدَفَ عَنۡہَا‌ۗ سَنَجۡزِى ٱلَّذِينَ يَصۡدِفُونَ عَنۡ ءَايَـٰتِنَا سُوٓءَ ٱلۡعَذَابِ بِمَا كَانُواْ يَصۡدِفُونَ (١٥٧)

6-157a: The indication in this is that the people on whom this Book has been revealed will follow it more fervently than the Jews and the Christians. The followers of the Holy Prophet will not show the kind of weakness that was exhibited by the companions of Moses and the disciples of Jesus. At the end of the verse those who reject this message are cautioned.

6-158 They wait not aught but that the angels should come to them, or that thy Lord should come, or that some of the signs of thy Lord should come. On the day when some of the signs of thy Lord come, its faith will not profit a soul which believed not before, nor earned good through its faith. Say: Wait; we too are waiting.^a

 هَلۡ يَنظُرُونَ إِلَّآ أَن تَأۡتِيَهُمُ ٱلۡمَلَـٰٓٮِٕكَةُ أَوۡ يَأۡتِىَ رَبُّكَ أَوۡ يَأۡتِىَ بَعۡضُ ءَايَـٰتِ رَبِّكَ‌ۗ يَوۡمَ يَأۡتِى بَعۡضُ ءَايَـٰتِ رَبِّكَ لَا يَنفَعُ نَفۡسًا إِيمَـٰنُہَا لَمۡ تَكُنۡ ءَامَنَتۡ مِن قَبۡلُ أَوۡ كَسَبَتۡ فِىٓ إِيمَـٰنِہَا خَيۡرً۬ا‌ۗ قُلِ ٱنتَظِرُوٓاْ إِنَّا مُنتَظِرُونَ (١٥٨)

6-158a: Stipulations regarding the Hour: As an explanation of this verse, there is a hadith narrated in Bukhari and other books of hadith which has several versions and occurs in different ways. Some versions have these words: لاَ تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا، فَإِذَا طَلَعَتْ فَرَآهَا النَّاسُ آمَنُوا أَجْمَعُونَ، فَذَلِكَ حِينَ لا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ (The Hour will not come until the sun rises from the west, and when it rises (from the west) and people see it, they will all believe (in Allah). But that will be the time when belief will be of no benefit to those who did not believe before). In another version, the words are that when three signs are manifested then no person will benefit from believing unless they believe from before or did not do some good through their faith. The three signs are: The sun rising from the west, the appearance of the antichrist (Dajjal) and the creature from the earth (Dabat Al Ard). In another version, it is stated that the Hour will not come to pass until ten signs are manifested. The ten signs are: the sun rising from the west, the smoke, creature of the earth, the emergence of Gog and Magog, coming of Jesus son of Mary, the appearance of Dajjal and land slides in three places, one in the east, one in the west and one in the Arabian peninsula and a fire that will burn forth from Yemen.

The first thing is that this hadith has no relevance to this verse except that the statement a soul will not profit by its faith appears both in this verse and in the hadith, but merely on this basis the signs of the Hour cannot be said to be an explanation of بَعۡضُ ءَايَـٰتِ رَبِّك (some of the signs of thy Lord). The reason for this is that there is a mention in the verse of the coming of the angels and the Lord and some of the signs of the Lord but there is no mention of this in the hadith which gives some other signs. What is meant by the coming of the angels and the Lord has been explained in 2-210a. The second thing is that in the signs stipulated in hadith, there is mention of the Antichrist and the coming of Jesus. There is also clear testimony from other ahadith that the Promised Messiah will slay the Antichrist and many non-Muslims will become believers through the Promised Messiah. If their belief will not profit them then wherein lies the benefit of sending the Messiah. It follows that the meaning of this hadith may be something else and some of the signs may be metaphorical, but this is not the place for a detailed discussion of this. It is only necessary here to show what is meant by بَعۡضُ ءَايَـٰتِ رَبِّك (some of the signs of thy Lord). So, keeping in view the explanation given in 2-210a as to what is meant by the coming of the angels and the Lord, namely that by the coming of the angels is meant punishment through wars and by the coming of the Lord is meant the extirpation of the opponents, it becomes clear that the meaning of بَعۡضُ ءَايَـٰتِ رَبِّك is the coming of death. A man’s death is in one sense also his resurrection, as is also stated in a hadith: من مات فقد قامت قیامتهٗ (Whoever dies, his resurrection comes to pass). There is no doubt that when the signs of impending death appear then belief cannot help a non-believer, and neither can belief help a person who verbally commits to belief but does not act according to it. This also goes to show that belief without action does not benefit a person. The punishment that is mentioned in the first verse is further elucidated in this verse and this is a warning to those who give the lie to religion which is also indicated by فانتظِرُوۡا (so wait).

6-159 As for those who split up their religion and became sects, thou hast no concern with them. Their affair is only with Allah, then He will inform them of what they did.^a

إِنَّ ٱلَّذِينَ فَرَّقُواْ دِينَہُمۡ وَكَانُواْ شِيَعً۬ا لَّسۡتَ مِنۡہُمۡ فِى شَىۡءٍ‌ۚ إِنَّمَآ أَمۡرُهُمۡ إِلَى ٱللَّهِ ثُمَّ يُنَبِّئُہُم بِمَا كَانُواْ يَفۡعَلُونَ (١٥٩) 

6-159a: شِيَعً۬ا – The meaning of شیاع is to disperse and to strengthen. Derived from it is شائع  (to publish) as in news was published. شِیۡعَة are those who are a source of strength for a person and as a result of which they spread (R). A group of people who are joined around a common purpose are called  شِیۡعَة and Azhari states that some of them follow others but they lack unanimity. The purport here is sects that call each other disbelievers (LA). 

Most commentators consider the reference here to be to the Jews and Christians but according to one tradition in Tirmazi, the reference is to Muslims who introduce innovations in religion, and this appears to be correct. There is a mention in the previous verse of those who do not earn goodness despite being believers and so another similar class of people are introduced who create innovations.

6-160 Whoever brings a good deed will have tenfold like it, and whoever brings an evil deed, will be recompensed only with the like of it, and they shall not be wronged.^a

مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ عَشۡرُ أَمۡثَالِهَا‌ۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجۡزَىٰٓ إِلَّا مِثۡلَهَا وَهُمۡ لَا يُظۡلَمُونَ (١٦٠)

6-160a: The reward for good deeds and the punishment for evil that is mentioned here is not inconsistent with what is stated elsewhere in the Quran. Every good deed is rewarded ten times or more and every evil is punished by its like or less than that, and if Allah chooses, He may forgive completely. 

6-161 Say: As for me, my Lord has guided me to the right path — a right religion, the faith of Abraham, the upright one, and he was not of the polytheists.

قُلۡ إِنَّنِى هَدَٮٰنِى رَبِّىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ دِينً۬ا قِيَمً۬ا مِّلَّةَ إِبۡرَٲهِيمَ حَنِيفً۬ا‌ۚ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ (١٦١)

6-162 Say: My prayer and my sacrifice and my life and my death are surely for Allah, the Lord of the worlds—^a

قُلۡ إِنَّ صَلَاتِى وَنُسُكِى وَمَحۡيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (١٦٢)

6-162a: Testimony that the Holy Prophet is the first of those who submit: This verse explains what is meant by perfect Divine Unity in practical terms. A person who believes in the oneness of God reaches the pinnacle of his perfection when his every action is an act of worship or an act of sacrifice, when his life and death are not for his own sake but for God. The indication in everything is for the Lord of the worlds is that just as Allah nurtures the worlds, the monotheist  also engages in nurturing the creation. Thus, the practical aspect of belief in the oneness of God is nurturing the creation of God. The most important nurturing is the spiritual nurturing of the best of creation, the humans, which is entrusted to the prophets. The highest station in spiritual nurturing among all the prophets was achieved by the Holy Prophet because no other prophet came even close to the amount of work done by the Holy Prophet to reform a fallen humanity. Hence, he rightly stands first in the entire creation among those who submit.

Because the real discussion in this surah is on the oneness of God, it is concluded by stating that the Holy Prophet has achieved perfection and the highest station in professing and advocating Divine Unity and that the practical manifestation of Divine Unity is to get engrossed in the betterment of God’s creation.

The objective of every Muslim: If one deliberates, it becomes apparent that as one’s actions deviate away from satisfying one’s own desires the person’s moral station keeps on getting elevated. One person does something for his own self, another does something for his family, another does something for his community, another does something for his nation; these actions are progressively getting better and improving the moral status of the person performing these actions, but the highest status is of a person who does something for the creation of God. In this, and the next verse, it is not just the Holy Prophet who is presented as the perfect example of the practical aspect of Divine Unity but the real purpose in presenting him in this manner is that this should be the objective of every Muslim to elevate himself to this status. This is the reason why the prayer that is taught to be recited before the Fatihah has these words: إِنَّ صَلَاتِى وَنُسُكِى وَمَحۡيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ لَا شَرِيكَ لَهُ ۥ‌ۖ وَبِذَٲلِكَ أُمِرۡتُ وَأَنَا۟ من ٱلۡمُسۡلِمِينَ . The only difference in the wording is that the words أَوَّلُ ٱلۡمُسۡلِمِينَ which are special for the Holy Prophet have been replaced by من ٱلۡمُسۡلِمِينَ  for ordinary Muslims. The purpose of teaching this prayer is that every Muslim should try to achieve this practical station of Divine Unity.

6-163 No associate has He. And this am I commanded, and I am the first of those who submit.

لَا شَرِيكَ لَهُ ۥ‌ۖ وَبِذَٲلِكَ أُمِرۡتُ وَأَنَا۟ أَوَّلُ ٱلۡمُسۡلِمِينَ (١٦٣)

6-164 Say: Shall I seek a Lord other than Allah, while He is the Lord of all things? And no soul earns (evil) but against itself. Nor does a bearer of burden bear another’s burden. Then to your Lord is your return, so He will inform you of that in which you differed.

قُلۡ أَغَيۡرَ ٱللَّهِ أَبۡغِى رَبًّ۬ا وَهُوَ رَبُّ كُلِّ شَىۡءٍ۬‌ۚ وَلَا تَكۡسِبُ ڪُلُّ نَفۡسٍ إِلَّا عَلَيۡہَا‌ۚ وَلَا تَزِرُ وَازِرَةٌ۬ وِزۡرَ أُخۡرَىٰ‌ۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرۡجِعُكُمۡ فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ (١٦٤)

6-164a: وَازِرَةٌ۬ – وَزَر is a place of refuge in the mountains, as in: كَلَّا لَا وَزَرَ (No! There is no refuge!) (75:11). The actual meaning of وِزۡر is burden (R). Imam Raghib has written in the explanation of لِيَحۡمِلُوٓاْ أَوۡزَارَهُمۡ كَامِلَةً۬ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ (That they may bear their burden in full on the day of Resurrection) (16:25) that this is similar to وَلَيَحۡمِلُنَّ أَثۡقَالَهُمۡ وَأَثۡقَالاً۬ مَّعَ أَثۡقَالِهِمۡ‌ۖ (And they will certainly bear their own burden, and other burdens besides their own burdens) (29:13). Its meaning parallels what is stated in this hadith: مَنۡ سَنّ سُنَّة سیئة کان له وِزرھا ووزر من عمل بھا (He will also bear the burden of leading someone to an evil path).

This golden rule is a necessary appendage to the law of Divine Unity: Every person is responsible for his actions. No one can take on the responsibility of another. This is the central rule of Islam. This is such an efficacious weapon against the Christian doctrine of atonement that the Christians have no answer to it. However, they have crafted a strange reply which is that according to the Quran no sinner can bear the burden of another but a non-sinner can bear the burden of another’s sin. This logic is in no way inferior to the logic of the Trinity! Any person who bears the sin of another no longer remains a non-sinner and becomes وَازِرَةٌ۬ . This is a strange burden that the burden is lifted but there is no burden. There is no conflict in this Quranic teaching that no bearer of burden can bear the burden of another and the statement that the chiefs and leaders will also bear the burden of others as has been shown above. The purport there is that they will bear the burden of establishing an evil movement and not that those who participate in the evil movement will be exempt from the evil consequences of their participation. They will have to bear the burden of what they did as part of that movement. The burden of pointing out an evil way is separate and will be borne by the one who points, and the burden of doing evil is separate and will be borne by the doer of evil.

6-165 And He it is Who has made you successors in the land and exalted some of you in rank above others, that He may try you by what He has given you. Surely thy Lord is Quick in requiting (evil), and He is surely the Forgiving, the Merciful.^a

وَهُوَ ٱلَّذِى جَعَلَڪُمۡ خَلَـٰٓٮِٕفَ ٱلۡأَرۡضِ وَرَفَعَ بَعۡضَكُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَبۡلُوَكُمۡ فِى مَآ ءَاتَٮٰكُمۡ‌ۗ إِنَّ رَبَّكَ سَرِيعُ ٱلۡعِقَابِ وَإِنَّهُ ۥ لَغَفُورٌ۬ رَّحِيمُۢ (١٦٥)

6-165a: The Muslim kingdom was the result of spiritual perfection: This Surah is concluded with the statement that Allah gives sovereignty in the land to persons who attain excellence in pursuing Divine Unity in a practical sense because then they deserve to rule the creation of God. Only he deserves to become a ruler who has no other consideration except the betterment of others. The kingdom granted is a trial and the kingdom survives as long as its rulers are capable and worthy of governance. This condition is, in fact, observable in the history of Islam. This verse is almost a very brief history of Islam. The Muslims did not get a kingdom because of their strength and armament but because they were well-wishers of God’s creation. When they achieved the station of perfect Divine Unity and became capable of treating all nations equally, and the purpose of their life became service of humanity, Allah made them king of the world. These are facts that are admitted by Christians, but when they fell from these high ideals and began to desire kingship for their personal benefit, the kingship was taken away from them and another nation was placed in their stead. Evil is punished but the attribute of forgiveness and mercy dominates everything.

6-151 Say: Come! I will recite what your Lord has forbidden to you: Associate naught with Him and do good to parents and slay not your children for (fear of) poverty — We provide for you and for them — and draw not nigh to indecencies, open or secret, and kill not the soul which Allah has made sacred except in the course of justice. This He enjoins upon you that you may understand.^a

قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّڪُمۡ عَلَيۡڪُمۡ‌ۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـًٔ۬ا‌ۖ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنً۬ا‌ۖ وَلَا تَقۡتُلُوٓاْ أَوۡلَـٰدَڪُم مِّنۡ إِمۡلَـٰقٍ۬‌ۖ نَّحۡنُ نَرۡزُقُڪُمۡ وَإِيَّاهُمۡ‌ۖ وَلَا تَقۡرَبُواْ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَ‌ۖ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ‌ۚ ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ (١٥١)

6-151a: It is stated after حَرَّمَ رَبُّڪُمۡ (what your Lord has forbidden to you) not to associate anything with Him but polytheism is not prohibited and instead لا has been added as an emphasis; or a new statement starts from عَلَيۡڪُمۡ, that is it is incumbent upon you not to associate partners with Allah. Those things that need to be done are stated and not doing them is prohibited.

[The sentence construction here is slightly problematic. After stating: I will recite what your Lord has forbidden to you, one expects the thing that is forbidden to be stated, that is that you commit shirk. So the reading should be: it is forbidden that you commit shirk. Instead, what is stated is that you do not commit shirk. So, the reading becomes: it is forbidden that you do not commit shirk or in other words that you commit shirk, which is nonsensical. This is explained in two ways. Either لا is not for negation but for emphasis, or there is a new sentence starting from عَلَيۡڪُمۡ ]  

مِنۡ إِمۡلَـٰقۡ – مَلَق is kindness, grace and gentleness and derived from it is تَمَلُّق meaning flattery or sycophancy. For this reason, prayer and earnest supplication is also called ملق and املاق means to become destitute or a pauper and its reality is that the entire wealth has been expended and nothing is left with the person (LA). What is stated here is مِنۡ إِمۡلَـٰقۡ that is for fear of poverty. In another place this is stated as خَشۡيَةَ إِمۡلَـٰقٍ۬‌ (for fear of poverty) (17:31). It is possible that the two occurrences have the same meaning, but it could also be that the mention here is of those who are destitute, and the later mention is that of someone who is not destitute but is afraid of becoming one. 

Practical manifestation of Divine Unity: After repudiating all kinds of polytheism and even polytheistic customs, it is conveyed in this section that it is not just enough to accept the oneness of God but monotheism is the name of living your life according to a special set of rules. Accordingly as a summary, first all kinds of polytheism is refuted by prohibiting all kinds of partnerships with God whether it is the Messiah, the angels, idols, or other things or Ahriman . Along with this are mentioned rules that are for the practical aspects of a person’ s life and in this way it is communicated that protection from polytheism lies in following the correct rules of life. Foremost, attention is drawn to the rights of parents and then to the killing of children. Some have taken killing here to mean wasting the seed through the practice of coitus interruptus etcetera and some have taken it to mean the killing of girls, but from the context it appears that it means depriving the children from the opportunity of gaining knowledge as shown in 6-137a because many people do not send their children to school because they are too poor or for fear of becoming poor. Further, the girls were not killed out of a fear of becoming poor. Thus, the rights of parents are matched with the rights of children that they should be given good education and rearing. Then all kinds of indecent acts are forbidden whether they impact others or not and this includes the worst indecency of adultery which has a deleterious effect on the growth of population. Then attention is drawn to the greatest need for the welfare of humanity, that is the security of life. In a wider sense, all the four things mentioned have a relation with security of life. It is through the parents that life is created and fostered, then the killing of children is stopped, then indecency whose most ugly manifestation is adultery by which potential children are wasted is forbidden and then murder is prohibited. In the end, the use of intelligence is urged because without it survival and security of the human race cannot be assured.

6-152 And approach not the property of the orphan except in the best manner, until he attains his maturity. And give full measure and weight with equity — We impose not on any soul a duty except to the extent of its ability. And when you speak, be just, though it be (against) a relative. And fulfil Allah’s covenant. This He enjoins on you that you may be mindful;^a

وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُ ۥ‌ۖ وَأَوۡفُواْ ٱلۡڪَيۡلَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِ‌ۖ لَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَا‌ۖ وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ ڪَانَ ذَا قُرۡبَىٰ‌ۖ وَبِعَهۡدِ ٱللَّهِ أَوۡفُواْ‌ۚ ذَٲلِڪُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّكُمۡ تَذَكَّرُونَ (١٥٢)

6-152a: أَشُدَّهُ – شِدَّۃ  is used both as firm as in firm covenant and strong as in physical strength. For example: هُوَ أَشَدُّ مِنۡہُمۡ قُوَّةً‌ (He is mightier than they in power) (41:15). أَشُدَّهُ is the state in which the physical prowess of a person has matured, and it is also used to describe the strengthening of moral power. For example: حَتَّىٰٓ إِذَا بَلَغَ أَشُدَّهُ ۥ وَبَلَغَ أَرۡبَعِينَ سَنَةً۬ ( Till when he attains his maturity and reaches forty years) (46:15). The meaning here is physical strength.

In this verse, attention is drawn to protecting wealth. First, the wealth of the orphan is safeguarded, then giving correct weights and measures in business dealings is commanded, then honesty in discharging duties and responsibilities is mandated, and finally attention is drawn to Allah’s covenant which includes all the commands of shariah. The verse is concluded with the reminder that this advise is given because people often do not remember God where wealth and giving correct testimony is concerned.

6-153 And (know) that this is My path, the right one, so follow it, and follow not (other) ways, for they will lead you away from His way. This He enjoins on you that you may keep your duty.

وَأَنَّ هَـٰذَا صِرَٲطِى مُسۡتَقِيمً۬ا فَٱتَّبِعُوهُ‌ۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦ‌ۚ ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّڪُمۡ تَتَّقُونَ (١٥٣)

6-153a: Two element of the straight path are given here – the right of Allah, which is belief in His Oneness and the rights of fellow humans. The two together are stated to constitute the straight path. This shows that discharging one’s responsibilities towards fellow human beings is part of the straight path.

6-154 Again, We gave the Book to Moses to complete (Our blessings) on him who would do good, and making plain all things and a guidance and a mercy, so that they might believe in the meeting with their Lord.

 ثُمَّ ءَاتَيۡنَا مُوسَى ٱلۡكِتَـٰبَ تَمَامًا عَلَى ٱلَّذِىٓ أَحۡسَنَ وَتَفۡصِيلاً۬ لِّكُلِّ شَىۡءٍ۬ وَهُدً۬ى وَرَحۡمَةً۬ لَّعَلَّهُم بِلِقَآءِ رَبِّهِمۡ يُؤۡمِنُونَ (١٥٤)

6-154a: ثُمَّ – This word is used here not for chronological ordering, but the purport is the mention of another thing. See note 2-29a.

In what sense is the Torah completion of blessings: تَمَامًا means the completion of blessing. In accordance with the condition of the Israelite nation, it is the Torah with which the blessings were completed on them, but it is the Quran that has completed the blessing for the whole world. 

عَلَى ٱلَّذِىٓ أَحۡسَنَ – The purport is every person who does good. Some have taken this to be a reference to Moses because there was great benevolence in his preaching. Alternatively, the purport could be احسن القیام meaning who does good by steadfastly adhering to the Book Another explanation is that by تَمَامًا is meant the excessive reward of Allah’s blessings for the benevolent actions of a person.

تَفۡصِيلاً۬ لِّكُلِّ شَىۡءٍ۬ – The purport by تَفۡصِيلاً۬ لِّكُلِّ شَىۡءٍ۬ is that there were details in it for everything that was required by Bani Israel. This is like what is stated about a queen: وَأُوتِيَتۡ مِن ڪُلِّ شَىۡءٍ۬ (she has been given everything) (27:23), where the meaning is she is given the necessities required at that time.

This section is ended with a reference to Moses because the next section mentions the perfection and excellence of the Quran and the Holy Prophet and the Book of Moses provides testimony to the genuineness of the Quran. The internal relation of this verse with the preceding verses of this section which focus on the Oneness of the Divine Being and other commands of the shariah is that similar commands were given to Moses.

6-145 Say: I find not in that which is revealed to me aught forbidden for an eater to eat thereof, except that it be what dies of itself, or blood poured forth, or flesh of swine — for that surely is unclean — or what is a transgression, other than (the name of) Allah having been invoked on it. But whoever is driven to necessity, not desiring nor exceeding the limit, then surely thy Lord is Forgiving, Merciful.^a

قُل لَّآ أَجِدُ فِى مَآ أُوحِىَ إِلَىَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ۬ يَطۡعَمُهُ ۥۤ إِلَّآ أَن يَكُونَ مَيۡتَةً أَوۡ دَمً۬ا مَّسۡفُوحًا أَوۡ لَحۡمَ خِنزِيرٍ۬ فَإِنَّهُ ۥ رِجۡسٌ أَوۡ فِسۡقًا أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ‌ۚ فَمَنِ ٱضۡطُرَّ غَيۡرَ بَاغٍ۬ وَلَا عَادٍ۬ فَإِنَّ رَبَّكَ غَفُورٌ۬ رَّحِيمٌ۬ (١٤٥)

6-145a: After a discussion of polytheistic customs which forbade the eating of certain things that are permissible, it is now revealed what are the things that are actually prohibited by Divine revelation. The statement: لَّآ أَجِدُ فِى مَآ أُوحِىَ إِلَىَّ (I find not in that which is revealed) shows that there is an indication in this to Surah Al Nahl (Chapter 16) which in chronological order precedes the revelation of this Surah and is the first revelation in which there is a mention of prohibited and permissible foods. The additional information provided here is that the first three, that is dead animals other than the ones slaughtered, blood that has poured and flesh of swine, are prohibited because of their uncleanness. They contain harmful things that have an adverse effect on health and morals. أُهِلَّ لِغَيۡرِ ٱللَّهِ (other than the name of Allah has been invoked on it) is mentioned separately from the three mentioned previously and is classed as a transgression because its uncleanness is not physical but is merely disobedience of Allah’s command Who desires that polytheistic customs be eradicated even in what is eaten.

6-146 And to those who are Jews We forbade every animal having claws, and of oxen and sheep We forbade them the fat thereof, except such as was on their backs or the entrails or what was mixed with bones. This was a punishment We gave them on account of their rebellion, and We are surely Truthful.^a

 وَعَلَى ٱلَّذِينَ هَادُواْ حَرَّمۡنَا ڪُلَّ ذِى ظُفُرٍ۬‌ۖ وَمِنَ ٱلۡبَقَرِ وَٱلۡغَنَمِ حَرَّمۡنَا عَلَيۡهِمۡ شُحُومَهُمَآ إِلَّا مَا حَمَلَتۡ ظُهُورُهُمَآ أَوِ ٱلۡحَوَايَآ أَوۡ مَا ٱخۡتَلَطَ بِعَظۡمٍ۬‌ۚ ذَٲلِكَ جَزَيۡنَـٰهُم بِبَغۡيِہِمۡ‌ۖ وَإِنَّا لَصَـٰدِقُونَ (١٤٦)

6-146a: ذِى ظُفُرٍ – The word ظُفُر is used for both human’s and non-human’s nails. By ذِى ظُفُرٍ is meant  ذی مخالبthat is, animals with claws (R). According to Ibn Jarir ذِى ظُفُرٍ means every beast and bird that has not divided toes, as the camel, ostrich, goose and birds (IJ).

حَوَايَآ – It is the plural of حَوِیّة which means entrails. حویٰ means to gather and kept an eye on it (LA).

Prohibition by way of punishment: The meaning is that apart from pork etcetera, the prohibition of other foods was a temporary punishment for Jews because of their disobedience. To reduce their acts of disobedience, the Jews were deprived of certain things as a punishment.

6-147 But if they give thee the lie, then say: Your Lord is the Lord of all-encompassing mercy; and His punishment cannot be averted from the guilty people.

فَإِن ڪَذَّبُوكَ فَقُل رَّبُّڪُمۡ ذُو رَحۡمَةٍ۬ وَٲسِعَةٍ۬ وَلَا يُرَدُّ بَأۡسُهُ ۥ عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ (١٤٧)

6-148 Those who are polytheists say: If Allah pleased we would not have set up (aught with Him) nor our fathers, nor would we have made anything unlawful. Thus did those before them reject (the truth) until they tasted Our punishment. Say: Have you any knowledge so you would bring it forth to us? You only follow a conjecture and you only tell lies.

سَيَقُولُ ٱلَّذِينَ أَشۡرَكُواْ لَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَڪۡنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمۡنَا مِن شَىۡءٍ۬‌ۚ ڪَذَٲلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبۡلِهِمۡ حَتَّىٰ ذَاقُواْ بَأۡسَنَا‌ۗ قُلۡ هَلۡ عِندَڪُم مِّنۡ عِلۡمٍ۬ فَتُخۡرِجُوهُ لَنَآ‌ۖ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ أَنتُمۡ إِلَّا تَخۡرُصُونَ (١٤٨)

6-148a: تَخۡرُصُونَ – خَرۡص is to estimate or conjecture the amount of fruit. The meaning of تَخۡرُصُونَ is you lie, as in قُتِلَ ٱلۡخَرَّٲصُونَ  (Cursed be the liars!) (51:10). The reality of this is that every statement that is made as a conjecture or surmise is خَرۡص whether it is made in support or against a thing because the maker of the statement is not making it out of knowledge, detailed reflection or after listening attentively but is just conjecturing and guessing. One who converses in this way is considered a fabricator (R).

Explanation of لَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَڪۡنَا : After completing all the arguments repudiating polytheism, the last excuse of the polytheists is adjudicated namely that if Allah had pleased they would not have set up (aught with him), meaning that that their assigning partners is the will of God. First, this is a mere fabrication and previous generations too had made similar foolish excuses to reject their prophets, and ultimately suffered punishment. If it is the will of Allah that people ascribe partners with Him then why does He punish the polytheists. The second response is that if they are so deprived of discretion then why do they go about giving the lie to the Holy Prophet. When it comes to accepting the truth, they claim to have no discretion but when it comes to opposing the Holy Prophet, they do not show any helplessness but actively work to discredit him. The third response is to present some proof. If the Divine will is that people can associate others with Him, then His teachings through His messengers should reflect this. However, there is nothing in the teachings of any prophet that invites people to polytheism. In the end it is stated that their talk is based on conjectures and hunches. In contrast, when a prophet repudiates polytheism, it is based on certain knowledge.

Whatever is said about the polytheists here is also a fitting description of a large section of the Muslim population today. This group indulges in all kinds of impiety and immorality, and then say that they cannot be doing this unless it is the will of God. He must will it, so they do it. In the same way, without any correct knowledge about religion, they keep coming up with their hunches which is called a great lie here.

6-149 Say: Then Allah’s is the conclusive argument; so if He had pleased, He would have guided you all.^a

قُلۡ فَلِلَّهِ ٱلۡحُجَّةُ ٱلۡبَـٰلِغَةُ‌ۖ فَلَوۡ شَآءَ لَهَدَٮٰكُمۡ أَجۡمَعِينَ (١٤٩) 

6-149: ٱلۡبَـٰلِغَةُ – The meaning of بُلُوۡغ is to achieve the intended purpose (R). So, حُجَّةُ ٱلۡبَـٰلِغَةُ‌ is a definitive argument that proves the assertion.

The arguments presented in the previous verses are termed as حُجَّةُ ٱلۡبَـٰلِغَةُ‌ or definitive proofs. In the end, it is stated that the Divine will is to guide them, so Allah will create those conditions that will take them out of polytheism and make them followers of monotheism. An alternative meaning of لَوۡ شَآءَ لَهَدَٮٰكُمۡ أَجۡمَعِينَ is that if God’s intention was to compel men, then He would have compelled them to guidance.

6-150 Say: Bring your witnesses who bear witness that Allah forbade this. If they bear witness, then do not thou bear witness with them. And follow not the low desires of those who reject Our messages and those who believe not in the Hereafter, and they make (others) equal with their Lord.^a

قُلۡ هَلُمَّ شُہَدَآءَكُمُ ٱلَّذِينَ يَشۡهَدُونَ أَنَّ ٱللَّهَ حَرَّمَ هَـٰذَا‌ۖ فَإِن شَہِدُواْ فَلَا تَشۡهَدۡ مَعَهُمۡ‌ۚ وَلَا تَتَّبِعۡ أَهۡوَآءَ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا وَٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأَخِرَةِ وَهُم بِرَبِّهِمۡ يَعۡدِلُونَ

6-150a: هَلُمَّ – It means to call someone to a particular thing. Its root according to some is ھَالُمّ and it is derived from لَمَمۡتُ الشَّیۡءَ which means to reform, and according to others the root is ھَلۡ اَمَّ that is, do you have any desire or  اَمّ for it (R).

The meaning is that you cannot bring a person who can say based on Divine revelation that these polytheistic things are permissible.

6-141 And He it is Who produces gardens, trellised and untrellised, and palms and seed-produce of which the fruits are of various sorts, and olives and pomegranates like and unlike. Eat of its fruit when it bears fruit, and pay the due of it on the day of its reaping, and be not prodigal. Surely He loves not the prodigals;^a

وَهُوَ ٱلَّذِىٓ أَنشَأَ جَنَّـٰتٍ۬ مَّعۡرُوشَـٰتٍ۬ وَغَيۡرَ مَعۡرُوشَـٰتٍ۬ وَٱلنَّخۡلَ وَٱلزَّرۡعَ مُخۡتَلِفًا أُڪُلُهُ ۥ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُتَشَـٰبِہً۬ا وَغَيۡرَ مُتَشَـٰبِهٍ۬‌ۚ ڪُلُواْ مِن ثَمَرِهِۦۤ إِذَآ أَثۡمَرَ وَءَاتُواْ حَقَّهُ ۥ يَوۡمَ حَصَادِهِۦ‌ۖ وَلَا تُسۡرِفُوٓاْ‌ۚ إِنَّهُ ۥ لَا يُحِبُّ ٱلۡمُسۡرِفِينَ (١٤١)

6-141a: مَّعۡرُوشَـٰتٍ۬ – عَرۡش is a structure that has a roof, and عَرَشۡةُ الکَرۡم is a phrase which means to make a trellis to train the vines, as in وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعۡرِشُونَ  (and in the trees and in what they build) (16:68). So, the meaning of مَّعۡرُوش is trellised (R). Further, by مَّعۡرُوشَـٰتٍ۬ is meant plants like vines that need support and غَيۡرَ مَعۡرُوشَـٰتٍ۬ are plants that can stand on their trunks) (IJ).

أُڪُلُ – اَکۡل is food, and اکل or اُکۡل is a thing that is eaten. But اُکل is also used in the sense of flavor or sustenance, and it also means fruit.

مُسۡرِفِ – سرف is exceeding all limits in an affair, particularly in spending money. Exceeding the limits is in two ways, by spending more than is needed and by spending other than in obedience with Allah even if the amount is small (R). Money that is spent on customs and traditions is considered as exceeding the limits because it is for a purpose outside the obedience of Allah.

Vegetation is mentioned first which is among the great blessings of Allah and it is stated that only God can have a right in it and none other, and that right is zakat. The polytheists appointed a share in the produce of their fields and animals for their idols. Self-consumption of the produce is mentioned first which is in accordance with the natural order.

6-142 And of the cattle (He has created) some for burden and some for slaughter. Eat of that which Allah has given you and follow not the footsteps of the devil. Surely he is your open enemy —^a

وَمِنَ ٱلۡأَنۡعَـٰمِ حَمُولَةً۬ وَفَرۡشً۬ا‌ۚ ڪُلُواْ مِمَّا رَزَقَكُمُ ٱللَّهُ وَلَا تَتَّبِعُواْ خُطُوَٲتِ ٱلشَّيۡطَـٰنِ‌ۚ إِنَّهُ ۥ لَكُمۡ عَدُوٌّ۬ مُّبِينٌ۬ (١٤٢)

6-142a: حَمُولَةً۬ – It is derived from حمل which means to lift. Raghib has taken its meaning to be مایُحۡمَل that which one lifts oneself, that is a small load.

  فَرۡشً۬ – The meaning of فَرۡشً۬ is to spread and the earth is called فراش because it is spread out in a way that makes it habitable. Another meaning of فَرۡشً۬ is مایُفرش and the purport of that is مایُرۡکَب  or that on which one rides (R). 

The polytheistic customs of the last verse are repudiated here, and it is stated that the creator of these animals is God and not their idols. They should be used for the purpose they are created. There is much disagreement in the meaning of حَمُولَةً۬ and فَرۡشً۬ . The meaning assigned by Raghib are preferred here because of the order in which these animals are mentioned in the next verse – first small and then large.

6-143 Eight in pairs — of the sheep two and of the goats two. Say: Has He forbidden the two males or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you are truthful;^a

ثَمَـٰنِيَةَ أَزۡوَٲجٍ۬‌ۖ مِّنَ ٱلضَّأۡنِ ٱثۡنَيۡنِ وَمِنَ ٱلۡمَعۡزِ ٱثۡنَيۡنِ‌ۗ قُلۡ ءَآلذَّڪَرَيۡنِ حَرَّمَ أَمِ ٱلۡأُنثَيَيۡنِ أَمَّا ٱشۡتَمَلَتۡ عَلَيۡهِ أَرۡحَامُ ٱلۡأُنثَيَيۡنِ‌ۖ نَبِّـُٔونِى بِعِلۡمٍ إِن ڪُنتُمۡ صَـٰدِقِينَ (١٤٣)

6-143a: زوج – In a male and female pair, each is called the زوج of the other. What is meant by eight أَزۡوَٲجٍ۬ is that there are two pairs of goats and two pairs of sheep and counting male and female separately there are eight animals as the division that is mentioned later shows.

ضان – It is the plural of ضائن (sheep), the male is called نرکَبش and the female نعجة .

معز – It is the plural of ماعز (goat), the male is called تیس and the female عتر .

What is stated is that Allah has not forbidden the male or female of these animals or what is born of them. The polytheists would sometimes declare the males as an offering to the idols and consider using them forbidden for work, and sometimes they would do the same with the females. As mentioned in the last verse, sometimes they would declare that which is in the womb as permissible to men and not to woman. For this reason, male and female are mentioned separately.

6-144 And of the camels two and of the cows two. Say: Has He forbidden the two males or the two females or that which the wombs of the two females contain? Or were you witnesses when Allah enjoined you this? Who is then more unjust than he who forges a lie against Allah to lead men astray without knowledge? Surely Allah guides not the iniquitous people.^a

وَمِنَ ٱلۡإِبِلِ ٱثۡنَيۡنِ وَمِنَ ٱلۡبَقَرِ ٱثۡنَيۡنِ‌ۗ قُلۡ ءَآلذَّڪَرَيۡنِ حَرَّمَ أَمِ ٱلۡأُنثَيَيۡنِ أَمَّا ٱشۡتَمَلَتۡ عَلَيۡهِ أَرۡحَامُ ٱلۡأُنثَيَيۡنِ‌ۖ أَمۡ ڪُنتُمۡ شُہَدَآءَ إِذۡ وَصَّٮٰڪُمُ ٱللَّهُ بِهَـٰذَا‌ۚ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ ڪَذِبً۬ا لِّيُضِلَّ ٱلنَّاسَ بِغَيۡرِ عِلۡمٍ‌ۗ إِنَّ ٱللَّهَ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ (١٤٤)

6-144a: Two from إِبِلِ or the camel, that is the male جمل and the female ناقة .

Two from بَقَر or cow, that is the male ثور and the female بقرۃ  whose plural is بَقَر .

All these customs were attributed by the polytheists to Allah and this was a complete fabrication.

6-130 O community of jinn and men, did there not come to you messengers from among you, relating to you My messages and warning you of the meeting of this day of yours? They will say: We bear witness against ourselves. And this world’s life deceived them, and they will bear witness against themselves that they were disbelievers.^a

يَـٰمَعۡشَرَ ٱلۡجِنِّ وَٱلۡإِنسِ أَلَمۡ يَأۡتِكُمۡ رُسُلٌ۬ مِّنكُمۡ يَقُصُّونَ عَلَيۡڪُمۡ ءَايَـٰتِى وَيُنذِرُونَكُمۡ لِقَآءَ يَوۡمِكُمۡ هَـٰذَا‌ۚ قَالُواْ شَہِدۡنَا عَلَىٰٓ أَنفُسِنَا‌ۖ وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا وَشَہِدُواْ عَلَىٰٓ أَنفُسِہِمۡ أَنَّهُمۡ كَانُواْ ڪَـٰفِرِينَ (١٣٠)

6-130a: The main focus of this section is on certain polytheistic customs, but before starting this topic, the subject of the last verse is completed. It is stated that what is being denied now will finally be accepted. The meaning of bearing witness against themselves is that they will admit their sins. 

Did prophets come from the jinn: By not accepting that the jinn of this verse are human jinn, the commentators are faced with the dilemma of explaining whether messengers came separately among the jinn. It is obvious that by مِّنكُمۡ the meaning cannot be that the messengers that came to the jinn were jinn and the messenger that came to the humans were human. It is also obvious that the messengers Allah sends are of the same kind as the kind to whom they are sent. Thus, when people demand why an angel is not sent to them as a messenger, the reply given to that is: لَّوۡ كَانَ فِى ٱلۡأَرۡضِ مَلَـٰٓٮِٕڪَةٌ۬ يَمۡشُونَ مُطۡمَٮِٕنِّينَ لَنَزَّلۡنَا عَلَيۡهِم مِّنَ ٱلسَّمَآءِ مَلَڪً۬ا رَّسُولاً۬   (Had there been in the earth angels walking about secure, We would have sent down to them from the heaven an angel as messenger) (17:95). This citation is proof positive that one kind cannot be a messenger to another kind. The rationale for this is simple. A messenger is not only charged to deliver the Divine message, but also to practically demonstrate how the message is to be followed. It is obvious that an angel cannot be a role model for a human, and similarly a human cannot be a role model for jinn. Just as an angel cannot be a messenger for humans, humans cannot be a messenger for jinn. So, by classing jinn and men as one assembly and then by mentioning messengers sent to them from among them shows clearly that there is only one kind that is mentioned here and that the mention is not of the second kind, the invisible beings.

6-131 This is because thy Lord would not destroy towns unjustly while their people are negligent.^a

ذَٲلِكَ أَن لَّمۡ يَكُن رَّبُّكَ مُهۡلِكَ ٱلۡقُرَىٰ بِظُلۡمٍ۬ وَأَهۡلُهَا غَـٰفِلُونَ (١٣١)

6-131a: Warning precedes destruction: The purpose of sending the messengers is that people may not get destroyed in a state of ignorance. Their duties must be conveyed to them first. There is no mention in the Quran anywhere that a habitation of jinn was ever destroyed. If human messengers had been sent to jinn, then there should have been some mention of such a destruction somewhere. بِظُلۡمٍ۬ can be translated in two ways: First ascribes the unjust destruction to Allah, that is Allah is not such that He would unjustly destroy a town without warning and without sending a messenger, and the second is that a town will not be destroyed merely because the people are unjust, that is are steeped in unbelief or associate partners with Allah, or have wrong beliefs until a messenger has been sent to them and they have been warned. The meaning of the verse is that society at that time was very unjust, and its condition was very bad. Disbelief and polytheism had reached an extreme, but Allah’s mercy and generosity is so great that until He sends a Messenger and concludes the argumentation, He does not consider punishing the transgressing people. This is indicated by the use of the word ذُو ٱلرَّحۡمَةِ‌ۚ  (Lord of Mercy) in verse 6:133.

6-132 And for all are degrees according to their doings. And thy Lord is not heedless of what they do.

وَلِڪُلٍّ۬ دَرَجَـٰتٌ۬ مِّمَّا عَمِلُواْ‌ۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا يَعۡمَلُونَ (١٣٢)

6-133 And thy Lord is the Self-sufficient One, the Lord of mercy. If He please, He may remove you, and make whom He pleases successors after you, even as He raised you up from the seed of other people.^a

وَرَبُّكَ ٱلۡغَنِىُّ ذُو ٱلرَّحۡمَةِ‌ۚ إِن يَشَأۡ يُذۡهِبۡڪُمۡ وَيَسۡتَخۡلِفۡ مِنۢ بَعۡدِڪُم مَّا يَشَآءُ كَمَآ أَنشَأَڪُم مِّن ذُرِّيَّةِ قَوۡمٍ ءَاخَرِينَ (١٣٣)

6-133a: There is a clear prophecy in this verse that another nation will take the place of this nation of disbelievers, and that will be the Muslim nation.

6-134 Surely that which you are promised will come to pass, and you cannot escape (it).^a

إِنَّ مَا تُوعَدُونَ لَأَتٍ۬‌ۖ وَمَآ أَنتُم بِمُعۡجِزِينَ (١٣٤)

6-134a: مُعۡجِزِينَ – عجَزُ is the back side of a person. For this reason عَجۡز is used for getting left behind from something and the purport is being deficient in doing work, which is the opposite of    قدرۃ (capable). By مُعۡجِزِينَ is meant here that they cannot render God helpless, that is they cannot escape from His clutches (R).

6-135 Say: O my people, act according to your ability, I too am acting; so you will soon come to know for whom is the (good) end of the abode. Surely the wrongdoers will not succeed.^a

قُلۡ يَـٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِڪُمۡ إِنِّى عَامِلٌ۬‌ۖ فَسَوۡفَ تَعۡلَمُونَ مَن تَكُونُ لَهُ ۥ عَـٰقِبَةُ ٱلدَّارِ‌ۗ إِنَّهُ ۥ لَا يُفۡلِحُ ٱلظَّـٰلِمُونَ (١٣٥)

6-135a: مَكَانَة – By virtue of being an adverb of time and place, it can mean place or condition and by virtue of being a verbal noun, it can also mean ability.

عَـٰقِبَةُ ٱلدَّار – By ٱلدَّار is meant earthly abode and by عَـٰقِبَةُ is meant العاقبة الحسنٰی or a good end. What is meant then is that the result of the deeds will be manifested in this life.

The degree of certainty and confidence that the Holy Prophet had in his heart that the end result of goodness is good and of badness is bad is unmatched in the annals of history. On the one hand, the tormenting at the hands of his opponents was unceasing and the objective condition of the Holy Prophet was one of helplessness but his belief in the ultimate success was so strong that perhaps a mountain could be moved but not so his belief in the success of his mission.

6-136 And they set apart a portion for Allah out of what He has created of tilth and cattle, and say: This is for Allah — so they assert — and this for our associate-gods. Then that which is for their associate-gods reaches not Allah, and that which is for Allah reaches their associate-gods. Evil is what they judge.^a

وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ ٱلۡحَرۡثِ وَٱلۡأَنۡعَـٰمِ نَصِيبً۬ا فَقَالُواْ هَـٰذَا لِلَّهِ بِزَعۡمِهِمۡ وَهَـٰذَا لِشُرَكَآٮِٕنَا‌ۖ فَمَا ڪَانَ لِشُرَڪَآٮِٕهِمۡ فَلَا يَصِلُ إِلَى ٱللَّهِ‌ۖ وَمَا ڪَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَڪَآٮِٕهِمۡ‌ۗ سَآءَ مَا يَحۡڪُمُونَ (١٣٦)

6-136a: Holy Prophet eradicated polytheistic customs: Polytheistic customs were part of the daily actions of the Arab nation and had permeated the fabric of their being. It was not within the ability of any person to eradicate these customs and change the centuries old national habits. However, this amazing achievement was made possible by the pious power of the Holy Prophet so that within a period of few years these customs were eradicated so completely that not even their vestige could be found anywhere.

The amount that was set aside for charity was divided into two parts. One part which was meant for Allah was spent on taking care of guests, indigents etcetera and the other part which was set apart for idols was given to soothsayers and caretakers of the idols. The charity givers would then try and come up with ways by which the part that was set aside for Allah was also spent on the care of idols. For example, if they saw that the part set aside for Allah was in a better condition, they would give that also as an offering to the idols, or if some adverse event took place, then the entire amount was given as an offering to the idols. Today, the charitable donations of Muslims often follow a similar pattern. They pledge an amount but if some unforeseen need occurs, they use the amount pledged to fulfill their own need. The reverse of this that they cut their own needs and fulfill their pledges rarely occurs. 

6-137 And thus their associate-gods have made fair-seeming to many polytheists the killing of their children, that they may cause them to perish and obscure for them their religion. And if Allah had pleased, they would not have done it, so leave them alone with that which they forge.

وَڪَذَٲلِكَ زَيَّنَ لِڪَثِيرٍ۬ مِّنَ ٱلۡمُشۡرِڪِينَ قَتۡلَ أَوۡلَـٰدِهِمۡ شُرَڪَآؤُهُمۡ لِيُرۡدُوهُمۡ وَلِيَلۡبِسُواْ عَلَيۡهِمۡ دِينَهُمۡ‌ۖ وَلَوۡ شَآءَ ٱللَّهُ مَا فَعَلُوهُ‌ۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ (١٣٧)

6-137a: یردوا – The meaning of رَدَی is ruin, destruction, or death, as in: وَمَا يُغۡنِى عَنۡهُ مَالُهُ ۥۤ إِذَا تَرَدَّىٰٓ (And his wealth will not avail him when he perished) (92:11), and تَٱللَّهِ إِن كِدتَّ لَتُرۡدِينِ (By Allah! Thou hadst almost caused me to perish) (37:56).

The custom of infanticide: قَتۡلَ أَوۡلَـٰدِ – There was a custom of burying baby girls alive. In that case شُرَڪَآؤُهُمۡ would be their chiefs and elders who did not let their daughters live out of a false sense of shame. The common folks who were their followers began to emulate them as well. Apart from this, there was also a custom among them that if the number of a person’s sons reached ten, then one of them would be sacrificed to the idols, as was done by Abdul Mutalib who offered the Holy Prophet’s father as sacrifice to the idols but then reprieved him by giving one hundred camels in his place. This is why the Holy Prophet said: انا ابن الذبیحین (I am the son of two sacrifices) meaning Ishmael and his father Abdullah.

Keeping children illiterate is also killing them: The purport of the term killing their children may also be bringing them up in the darkness of polytheism and ignorance, as Imam Raghib  has written in لا تقتلو اولادکم من املاق (Do not kill your children out of poverty) that قیل ان ذٰلك نھیٌ عن شغل الاولاد بما یصُدُّ ھم عن العم which means that parents should not keep their children engaged in activities that will detract them from the objective of acquiring knowledge.

لبس – The meaning of obscure for them their religion is that they did not let them adhere to the true unitarian faith of Abraham and Ishmael.

لَوۡ شَآءَ ٱللَّهُ مَا فَعَلُوهُ‌ۖ – (And if Allah had pleased, they would not have done it) There is a prophecy in this again that all these customs will be eliminated from among them.

6-138 And they say: Such and such cattle and crops are prohibited — none shall eat them except such as we please — so they assert — and cattle whose backs are forbidden, and cattle on which they would not mention Allah’s name — forging a lie against Him. He will requite them for what they forge.

وَقَالُواْ هَـٰذِهِۦۤ أَنۡعَـٰمٌ۬ وَحَرۡثٌ حِجۡرٌ۬ لَّا يَطۡعَمُهَآ إِلَّا مَن نَّشَآءُ بِزَعۡمِهِمۡ وَأَنۡعَـٰمٌ حُرِّمَتۡ ظُهُورُهَا وَأَنۡعَـٰمٌ۬ لَّا يَذۡكُرُونَ ٱسۡمَ ٱللَّهِ عَلَيۡهَا ٱفۡتِرَآءً عَلَيۡهِ‌ۚ سَيَجۡزِيهِم بِمَا ڪَانُواْ يَفۡتَرُونَ (١٣٨)

6-139 And they say: That which is in the wombs of such and such cattle is reserved for our males, and forbidden to our wives, and if it be stillborn, they are partners in it. He will reward them for their (false) attribution. Surely He is Wise, Knowing.^a

وَقَالُواْ مَا فِى بُطُونِ هَـٰذِهِ ٱلۡأَنۡعَـٰمِ خَالِصَةٌ۬ لِّذُڪُورِنَا وَمُحَرَّمٌ عَلَىٰٓ أَزۡوَٲجِنَا‌ۖ وَإِن يَكُن مَّيۡتَةً۬ فَهُمۡ فِيهِ شُرَڪَآءُ‌ۚ سَيَجۡزِيهِمۡ وَصۡفَهُمۡ‌ۚ إِنَّهُ ۥ حَڪِيمٌ عَلِيمٌ۬ (١٣٩)

6-139a: حِجۡرٌ۬ – It is derived from the root حَجۡر which means a stone and as a stone because of its hardness can stop a thing, the word incorporates the sense of stopping. Further, because of reverence, the word also has a derived meaning of prohibition, as is the case in this verse. Intelligence is also called حجر because it stops one from the excess of one’s desires, as in قَسَمٌ۬ لِّذِى حِجۡرٍ  (oath for men of understanding) (89:5).

وَصۡفَ – It is to describe a thing with its features and characteristics, and وَصۡفَ can be true or false, as in لِمَا تَصِفُ أَلۡسِنَتُڪُمُ  (what your tongue describe, the lie) (16:116) and سُبۡحَـٰنَ رَبِّكَ رَبِّ ٱلۡعِزَّةِ عَمَّا يَصِفُونَ (Glory be to thy Lord, the Lord of Might, above what they describe) (37:180).

All these polytheistic customs prevailed in Arabia, but Islam cleansed the country of these customs so thoroughly that not a trace is left behind. So, Islam did not just spread Unity as a belief but also eliminated all vestiges of polytheistic customs from their practical life as well.

6-140 They are losers indeed who kill their children foolishly without knowledge, and forbid that which Allah has provided for them, forging a lie against Allah. They indeed go astray, and are not guided.

قَدۡ خَسِرَ ٱلَّذِينَ قَتَلُوٓاْ أَوۡلَـٰدَهُمۡ سَفَهَۢا بِغَيۡرِ عِلۡمٍ۬ وَحَرَّمُواْ مَا رَزَقَهُمُ ٱللَّهُ ٱفۡتِرَآءً عَلَى ٱللَّهِ‌ۚ قَدۡ ضَلُّواْ وَمَا ڪَانُواْ مُهۡتَدِينَ (١٤٠)

6-140a: It appears from this verse that what is meant by killing their children is rearing them up in ignorance and polytheistic customs.

6-122 Is he who was dead, then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in darkness whence he cannot come forth? Thus their doings are made fair-seeming to the disbelievers.^a

أَوَمَن كَانَ مَيۡتً۬ا فَأَحۡيَيۡنَـٰهُ وَجَعَلۡنَا لَهُ ۥ نُورً۬ا يَمۡشِى بِهِۦ فِى ٱلنَّاسِ كَمَن مَّثَلُهُ ۥ فِى ٱلظُّلُمَـٰتِ لَيۡسَ بِخَارِجٍ۬ مِّنۡہَا‌ۚ كَذَٲلِكَ زُيِّنَ لِلۡكَـٰفِرِينَ مَا كَانُواْ يَعۡمَلُونَ (١٢٢)

6-122a: میّت – For the meaning of موت see note 2-56a. مَیۡت is an abbreviation of مَیِّت and by being dead is meant ignorant here. In إِنَّكَ مَيِّتٌ۬ (Surely thou wilt die) (39:30) according to some میّت is the separation of the spirit from the body but according to others it is merely the steady erosion of strength and weakness that is taking place every moment because as long as a person is in this world, the process of diminshing keeps occurring every moment, as a poet has said: یَمُوۡتُ جُزۡٓاً فَجُزۡاً (He will gradually diminish) (R). According to Ibn Abbas, the meaning here of میّت is an erring disbeliever, and of احیاء is guidance and by نور is meant the Quran (IJ).

Holy Prophet giving life to the dead: Before delving into the result of those who plan against Islam, it is first stated that Allah will elevate those whose spiritual power is now dead to a high status with this Quran. He will not only grant them life but also a spiritual light which will not be just for them, but they will carry this light to others and benefit them as well. This will be the result of the Holy Prophet’s power of piety that will raise the believers out of a deceased state and elevate them to a high status. In contrast to this, mention is then made of those who dwell in darkness and do not benefit from the light of faith. They fall so much in love with darkness that they do not come out of and it is as if they like their evil actions. 

6-123 And thus have We made in every town the leaders of its guilty ones, that they may make plans therein. And they plan not but against themselves, and they perceive not.^a

 وَكَذَٲلِكَ جَعَلۡنَا فِى كُلِّ قَرۡيَةٍ أَڪَـٰبِرَ مُجۡرِمِيهَا لِيَمۡڪُرُواْ فِيهَا‌ۖ وَمَا يَمۡڪُرُونَ إِلَّا بِأَنفُسِہِمۡ وَمَا يَشۡعُرُونَ (١٢٣)

6-123a: أَڪَـٰبِرَ – It is the plural of کبیر which means a nobleman or chief, as in: إِنَّهُ ۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحۡرَ‌ (Surely he is your chief who taught you enchantment) (20:71).

Just as they begin to see their evil deeds as good, they also begin to think about planning against the truth. Those who love darkness can never like light. Hence when the spiritual light comes into this world, they start exerting to extinguish it, but in the end, their plan only harms them.

6-124 And when a message comes to them they say: We will not believe till we are given the like of that which Allah’s messengers are given. Allah best knows where to place His message.^a Humiliation from Allah and severe chastisement will surely befall the guilty for their planning.^b

وَإِذَا جَآءَتۡهُمۡ ءَايَةٌ۬ قَالُواْ لَن نُّؤۡمِنَ حَتَّىٰ نُؤۡتَىٰ مِثۡلَ مَآ أُوتِىَ رُسُلُ ٱللَّهِ‌ۘ ٱللَّهُ أَعۡلَمُ حَيۡثُ يَجۡعَلُ رِسَالَتَهُ ۥ‌ۗ سَيُصِيبُ ٱلَّذِينَ أَجۡرَمُواْ صَغَارٌ عِندَ ٱللَّهِ وَعَذَابٌ۬ شَدِيدُۢ بِمَا كَانُواْ يَمۡكُرُونَ (١٢٤) 

6-124a: Messengership is a Divine grace: The meaning of اٰیت here is generic. Whenever a Divine command or shariah, or Messenger, comes, instead of accepting the truth, the disbelievers begin to question why messengership is not granted to them. In another place, it is stated: بَلۡ يُرِيدُ كُلُّ ٱمۡرِىٍٕ۬ مِّنۡہُمۡ أَن يُؤۡتَىٰ صُحُفً۬ا مُّنَشَّرَةً۬ (Nay, every one of them desires that he should be given pages spread out) (74:52). The reply given to this is that Allah does not appoint just anyone to the position of messengership. If messengership is granted to the dwellers of darkness, how would reform take place in the world. This goes to show that those who God appoints as messengers possess special suitability for the position which is not found in others. This provides the supporting evidence for the sinlessness of prophets and also for the fact that the position of messengership is not granted as a result of one’s effort or prayer. Instead, it is an act of Divine grace. God gives to whomever He wants.

6-124b: By صَغَارٌ is meant humiliation, and عِندَ ٱللَّهِ according to most commentators is synonymous with من عِندَ ٱللَّهِ meaning humiliation from Allah will be their lot. Even if this is considered to happen in the afterlife, the meaning is still the same. The consequence of their planning and opposition is stated to be that they will be humiliated and their power and grandeur on the strength of which they are doing this will go away. This is what happened with the Makkans and this will happen with the current opposition. 

6-125 So whomsoever Allah intends to guide, He expands his breast for Islam, and whomsoever He intends to leave in error, He makes his breast strait (and) narrow as though he were ascending upwards. Thus does Allah lay uncleanness on those who believe not.^a

فَمَن يُرِدِ ٱللَّهُ أَن يَهۡدِيَهُ ۥ يَشۡرَحۡ صَدۡرَهُ ۥ لِلۡإِسۡلَـٰمِ‌ۖ وَمَن يُرِدۡ أَن يُضِلَّهُ ۥ يَجۡعَلۡ صَدۡرَهُ ۥ ضَيِّقًا حَرَجً۬ا ڪَأَنَّمَا يَصَّعَّدُ فِى ٱلسَّمَآءِ‌ۚ ڪَذَٲلِكَ يَجۡعَلُ ٱللَّهُ ٱلرِّجۡسَ عَلَى ٱلَّذِينَ لَا يُؤۡمِنُونَ (١٢٥)

6-125a: يَشۡرَحۡ صَدۡرَهُ – The literal meaning of شرح is بسط or to expand. Imam Raghib has explained the meaning of شرح صَدۡر as being strengthening of the heart by Divine light and God given peace and tranquility.

ۥ يَجۡعَلۡ صَدۡرَهُ ۥ ضَيِّقًا حَرَجً۬ا- حَرَج means great tightness that leaves no space inside. Sin is also called حَرَج (R). ضیق is a narrow-hearted man that has no space for any goodness. Imam Raghib states that what is meant by this word is grief and sorrow.

يَصَّعَّدُ فِى ٱلسَّمَآءِ‌ۚ – It means ascending upwards so that it becomes difficult to breath. یَصعّد is in reality یَتَصَعَّدُ and صُعُود means to ascend upwards.

The purport is not that God has made two kinds of men, one with wide breast and the other with narrow breast. Instead, the purport is that truthful matters appear to a disbeliever like a mountain whereas the reality is that those matters that cause the disbeliever’s breast to become strait are the very matters that expand the breast and are conducive to growing a believer’s ethics and morals. A disbeliever’s breast is strait because of disbelief. In other words, disbelief is the cause of narrowness and narrowness is not the cause of disbelief.

6-126 And this is the path of thy Lord, (a) straight (path). Indeed We have made the messages clear for a people who mind.

وَهَـٰذَا صِرَٲطُ رَبِّكَ مُسۡتَقِيمً۬ا‌ۗ قَدۡ فَصَّلۡنَا ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَذَّكَّرُونَ (١٢٦)

6-127 Theirs is the abode of peace with their Lord, and He is their Friend because of what they do.

لَهُمۡ دَارُ ٱلسَّلَـٰمِ عِندَ رَبِّہِمۡ‌ۖ وَهُوَ وَلِيُّهُم بِمَا كَانُواْ يَعۡمَلُونَ (١٢٧)

6-128 And on the day when He will gather them all together: O assembly of jinn, you took away a great part of men. And their friends from among men will say: Our Lord, some of us profited by others and we have reached our appointed term which Thou didst appoint for us. He will say: The Fire is your abode — you shall abide therein, except as Allah please. Surely thy Lord is Wise, Knowing.

  وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعً۬ا يَـٰمَعۡشَرَ ٱلۡجِنِّ قَدِ ٱسۡتَكۡثَرۡتُم مِّنَ ٱلۡإِنسِ‌ۖ وَقَالَ أَوۡلِيَآؤُهُم مِّنَ ٱلۡإِنسِ رَبَّنَا ٱسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضٍ۬ وَبَلَغۡنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلۡتَ لَنَا‌ۚ قَالَ ٱلنَّارُ مَثۡوَٮٰكُمۡ خَـٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ‌ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ۬ (١٢٨)

6-128a: مَعۡشَرَ – Its root is عَشۡر (ten) and because ten is considered as a perfect number, hence عشیرۃ is spoken for a person’s kinsfolk whose numbers enhances his importance (R). Derived from it is the word معشر  which means a community whose affair is one and the same: کل جماعة امرھم واحد . Thus, معشر المسلمین means community of the Muslims.

ٱلۡجِنِّ – The meaning of جَنّ is to cover  and جِنّ  are those beings that the human eye cannot see and are hidden. The Quran has termed Iblis or the devil to be from this kind: كَانَ مِنَ ٱلۡجِنِّ (he was of the jinn) (18:50). Further, the Quran has distinguished two kinds of devils: شَيَـٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ (the devils from among men and jinn) (6:112). Tabrezi has written in Ham that the Arabs liken a man who is sharp and clever in affairs to a jinni and a shaitan. Accordingly, in فما نَفَرَتۡ جِنِّی by جِنّ is meant those friends who were like the jinn. Lisan Al Arab cites a verse from a poet in which the poet addresses his beloved as jinni, and since humans do not love jinns, the word is explained in Lisan Al Arab as a woman who is like a jinni in her beauty and gorgeousness or in her capriciousness and idiosyncrasy. A verse from the Days of Ignorance states: بخَیلٍ جِنّةٌ عَبۡقَریَّةٌ (On horses that were mounted by beautiful jinns), and another states: جن اذا فزعوا انس اذا اٰمنو where despite the comparison of men and jinn, the meaning of jinn is men. (The last two verses are taken from the commentary of Sir Syed). This goes to show that the Arabs used the word جِنّ in a very broad sense, that is men with certain broad characteristics were called jinn.

Evidence of certain type of men being called jinn: Is jinn used in this verse for invisible beings or for special kind of men? The answer to this is given by the passage of the Quran itself. First, it is stated: ٱسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضٍ۬ (some of us profited by others). Now humans benefit from each other, but those invisible beings derive no benefit from humans and neither do humans benefit from them. Second in this verse, jinn and men are called اولیاء or friends, and in the next verse, it is stated: And thus do We make some of the iniquitous to befriend others…). Third in the beginning of the next section, men and jinn are called one community, the word community is properly applied to a person’s family. If the intent here is to mean the other species of invisible beings, then they would not be called as a community with men. Fourth, it is stated in the beginning of the next session that messengers came to jinn and men from among them. It is apparent that the invisible beings are of a different kind, and messengers could not have come to them from among the humans, but to the extent that the Quran has mentioned messengers, all of them were humans in line with the promise made by Allah with the children of Adam: إِمَّا يَأۡتِيَنَّكُمۡ رُسُلٌ۬ مِّنكُمۡ يَقُصُّونَ عَلَيۡكُمۡ ءَايَـٰتِى‌ۙ (…if messengers come to you from among you relating to you my messages) (7:35). These messengers or their followers also convert these invisible beings and make them Muslims. As an example, it is proven from the Hadith that the Holy Prophet said: My devil has become a Muslim. Thus, by jinn here are meant men who are like jinn. They are the same men who are earlier called leaders in verse 6:123. These great men can be called jinn because they are often hidden from the vision of the common folks. In the narration of Solomon, the well-built and strong men who were put to work by him to construct buildings, to be divers etcetera are called jinn and shaitan. If the word shaitan can be used for the leaders of the disbelievers and their chiefs as is the unanimous opinion of all the commentators, then it is not strange that the same people can be called jinn as well.

An exception to the abode of hell fire: The narration here clearly refers to the disbelievers, but an exception is provided to their being consigned to hell in the words إِلَّا مَا شَآءَ ٱللَّهُ (except as Allah pleases) and if Allah desires, He can take these people out from the hellish state. 

6-129 And thus do We make some of the iniquitous to befriend others on account of what they earn.

وَكَذَٲلِكَ نُوَلِّى بَعۡضَ ٱلظَّـٰلِمِينَ بَعۡضَۢا بِمَا كَانُواْ يَكۡسِبُونَ (١٢٩)