Author: sftwr2020

16-35   And the idolaters say: If Allah pleased we would not have served aught but Him, (neither) we nor our fathers, nor would we have prohibited aught without (order from) Him. Thus did those before them. But have the messengers any duty except a plain delivery (of the message)?

وَقَالَ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَا عَبَدْنَا مِن دُونِهِۦ مِن شَىْءٍۢ نَّحْنُ وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِۦ مِن شَىْءٍۢ ۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ فَهَلْ عَلَى ٱلرُّسُلِ إِلَّا ٱلْبَلَـٰغُ ٱلْمُبِينُ (۳۵)

16-36   And certainly We raised in every nation a messenger, saying: Serve Allah and shun the devil. Then of them was he whom Allah guided, and of them was he whose remaining in error was justly due. So travel in the land, then see what was the end of the rejectors.^a

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍۢ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّـٰغُوتَ ۖ فَمِنْهُم مَّنْ هَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَـٰلَةُ ۚ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُكَذِّبِينَ (۳۶)

16-36a: In this and the previous verse, a definitive answer is given to the frivolous excuse of the followers of evil that if Allah had wanted, they would not have served other than Allah. Basically, they allege that Allah desires them to have partners with Him, otherwise He would have prevented them from doing so. This argument is rebutted by stating that Allah sends His messengers for the very reason that people should not associate anything with Allah, but the duty of the messenger is  to deliver the message as stated in: فَهَلْ عَلَى ٱلرُّسُلِ إِلَّا ٱلْبَلَـٰغُ ٱلْمُبِينُ : But have the messengers any duty except a plain delivery (of the message)? (16:35). Their duty is not to force people to follow the message. If Allah had desired that people should associate others with Him then why would He have sent messengers to preach against associating others with Him. Verse 16:36 further strengthens this argument by stating that Allah sent His messengers to all nations with the same message to worship Allah and to avoid worshipping ٱلطَّـٰغُوتَ or, other than Allah. The deliverance of this message results in two parties, one that Allah guides, and they accept the guidance, and the other that rejects it and its rejection becomes proof of their misguidance. It is stated about this second group that their misguidance is proven, meaning their rejection and opposition of the truth reaches such a stage that Allah, on account of their actions, brands them as the misguided. Accordingly with reference to the rejectors, it is made clear in the last part of the verse that they themselves go so far in rejecting the truth that Allah leaves them misguided as a punishment. This is the condition when a person slowly develops such love for his evil actions that it becomes part of his personality. See 2-26a. This is the reason why the next verse says: فَإِنَّ ٱللَّهَ لَا يَهْدِى مَن يُضِلُّ : yet Allah will not guide him who leads astray (16:37), and this occurs when a person strays so far from guidance that he reaches a point of no return and Allah expresses this by saying that He does not give guidance to such a person. In places where words occur such as: وَلَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكُوا۟ : And if Allah had pleased, they would not have set up others (with Him) (6:107) or

 فَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ : so if He had pleased, He would have guided you all (6:149), their connotation and substance is the same as discussed above because the meaning there too is that Allah has given humans free will to follow the way of their choice. The Divine will is that humans should not be forced and consequently, humans are neither under any force not to set up partners with Allah, nor are they under any force to adopt the way of guidance. If Allah had desired to force humans, He would have forcefully guided them as He has done with the rest of His creation but even in that situation, it would be foolish to argue that Allah would force them to serve others besides Him. The conclusion of both statements is the same.

16-37   If thou desirest their guidance, yet Allah will not guide him who leads astray, nor have they any helpers.^a

إِن تَحْرِصْ عَلَىٰ هُدَىٰهُمْ فَإِنَّ ٱللَّهَ لَا يَهْدِى مَن يُضِلُّ ۖ وَمَا لَهُم مِّن نَّـٰصِرِينَ (۳۷)

16-37a: مَن يُضِلُّ – One of the meanings of مَن يُضِلُّ is the one adopted in the translation: if thou desirest their guidance, and this has been explained in the preceding note. Another meaning can be that Allah does not give guidance to those who lead others astray. The meaning of both is the same because when the love of a person for misguidance increases to where it becomes part of his nature, he then begins to lead others astray as well.

16-38   And they swear by Allah their most energetic oaths: Allah will not raise up him who dies. Yea! it is a promise binding on Him, quite true, but most people know not:

وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَـٰنِهِمْ ۙ لَا يَبْعَثُ ٱللَّهُ مَن يَمُوتُ ۚ بَلَىٰ وَعْدًا عَلَيْهِ حَقًّۭا وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ (۳۸)

16-39   So that He might make manifest to them that about which they differ, and that those who disbelieve might know that they were liars.

لِيُبَيِّنَ لَهُمُ ٱلَّذِى يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّهُمْ كَانُوا۟ كَـٰذِبِينَ (۳۹)

16-40   Our word for a thing, when We intend it, is only that We say to it, Be; and it is.^a

إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَآ أَرَدْنَـٰهُ أَن نَّقُولَ لَهُۥ كُن فَيَكُونُ (۴۰)

16-40a: After responding to their frivolous objection, attention is drawn now to their real disease which is a lack of belief in the Hereafter, and that they do not consider Allah to have the power to bring them back to life after their death. Hence it is stated in the end that the first creation was by His command and the second creation too will be by His command.

16-26   Those before them plotted, so Allah demolished their building from the foundations, so the roof fell down on them from above them, and the chastisement came to them from whence they perceived not.^a

قَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَى ٱللَّهُ بُنْيَـٰنَهُم مِّنَ ٱلْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ مِن فَوْقِهِمْ وَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ (۲۶)

16-26a: The outcome of planning against the truth: After explaining that the source of knowledge about Divine Unity is Divine revelation, the discussion moves in this section to those people who plan to destroy and annihilate the truth. They are told that their plans are like a grand building whose foundations will be hollowed out by Allah, and instead of any harm coming to the truth from this building, the planners will themselves suffer the consequences of their schemes. By بُنْيَـٰنَ here is meant the building of their plans. See 9-109a.

16-27   Then on the Resurrection day He will bring them to disgrace and say: Where are My partners, for whose sake you became hostile? Those who are given the knowledge will say: Surely disgrace this day and evil are upon the disbelievers,^a

ثُمَّ يَوْمَ ٱلْقِيَـٰمَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَآءِىَ ٱلَّذِينَ كُنتُمْ تُشَـٰٓقُّونَ فِيهِمْ ۚ قَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ إِنَّ ٱلْخِزْىَ ٱلْيَوْمَ وَٱلسُّوٓءَ عَلَى ٱلْكَـٰفِرِينَ (۲۷)

12-67a: ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ  are those who are given knowledge: This applies in the first instance to prophets and then to their true followers. They say this not only on the Day of Resurrection but also in this world.

16-28   Whom the angels cause to die, while they are unjust to themselves. Then would they offer submission: We did not do any evil. Nay! Surely Allah knows what you did.^a

ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَـٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ ۖ فَأَلْقَوُا۟ ٱلسَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوٓءٍۭ ۚ بَلَىٰٓ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا كُنتُمْ تَعْمَلُونَ (۲۸)

16-28a: سَلَمَ – It means استسلام or obedience, submission. The unjust will say that they were submissive and did not do any evil. In other words, they will put forward a false excuse, as is also stated elsewhere: وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ : By Allah, our Lord! We were not polytheists (6:23).

16-29   So enter the gates of hell, to abide therein. Evil indeed is the dwelling-place of the proud.

فَٱدْخُلُوٓا۟ أَبْوَٰبَ جَهَنَّمَ خَـٰلِدِينَ فِيهَا ۖ فَلَبِئْسَ مَثْوَى ٱلْمُتَكَبِّرِينَ (۲۹)

16-30   And it is said to those who guard against evil: What has your Lord revealed? They say, Good. For those who do good in this world is good. And certainly the abode of the Hereafter is better. And excellent indeed is the abode of those who keep their duty —^a

وَقِيلَ لِلَّذِينَ ٱتَّقَوْا۟ مَاذَآ أَنزَلَ رَبُّكُمْ ۚ قَالُوا۟ خَيْرًۭا ۗ لِّلَّذِينَ أَحْسَنُوا۟ فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةٌۭ ۚ وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌۭ ۚ وَلَنِعْمَ دَارُ ٱلْمُتَّقِينَ (۳۰)

16-30a: The continuity of the central theme between the last section and this section becomes manifest by the question: What has your Lord revealed? The last section asks this same question from the disbelievers and their reply is stories of the ancients (16:24) that are not believable. The same question when asked from the believers elicits the response that Divine revelation contains goodness for humans. So, Allah grants them goodness both in this world and the next. For the meaning of طیب see 3-179a.

16-31   Gardens of perpetuity which they enter, wherein flow rivers: they have therein what they please. Thus does Allah reward those who keep their duty,

جَنَّـٰتُ عَدْنٍۢ يَدْخُلُونَهَا تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ لَهُمْ فِيهَا مَا يَشَآءُونَ ۚ كَذَٰلِكَ يَجْزِى ٱللَّهُ ٱلْمُتَّقِينَ (۳۱)

16-32   Whom the angels cause to die in purity, saying: Peace be to you! enter the Garden for what you did.

ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَـٰٓئِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَـٰمٌ عَلَيْكُمُ ٱدْخُلُوا۟ ٱلْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ (۳۲)

16-33   Await they aught but that the angels should come to them or that thy Lord’s command should come to pass. Thus did those before them. And Allah wronged them not, but they wronged themselves.^a

هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَـٰٓئِكَةُ أَوْ يَأْتِىَ أَمْرُ رَبِّكَ ۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ (۳۳)

16-33a: This topic has been discussed in 2-210a. It is stated in the end here that their punishment under these conditions is because of their being unjust to themselves, and not because of any injustice on the part of Allah.

16-34   So the evil of what they did afflicted them, and that which they mocked encompassed them.

فَأَصَابَهُمْ سَيِّـَٔاتُ مَا عَمِلُوا۟ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ (۳۴)

16-22     Your God is one God: so those who believe not in the Hereafter, their hearts refuse to know and they are proud.^a

 إِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ ۚ فَٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ قُلُوبُهُم مُّنكِرَةٌۭ وَهُم مُّسْتَكْبِرُونَ (۲۲)

16-22a: مُّنكِرَةٌۭ – اِنکار is the opposite of discernment and wisdom. Its literal meaning is a thing that one cannot visualize despite it coming to the heart, and it is a kind of ignorance (R). The implication is منکرۃ للوحدانیة (RM).

The first section contained evidence from nature as proof of Divine revelation and the second gave logical proof of Divine Unity. The two arguments are combined together in this section to state that those whose hearts do not believe in a life after death actually also reject Divine Unity since they fail to recognize the reality of the oneness of Allah, having a superficial awareness of Allah’s existence. They are called proud due to their refusal to accept responsible for their actions.

16-23   Undoubtedly Allah knows what they hide and what they manifest. Surely He loves not the proud.^a

لَا جَرَمَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْتَكْبِرِينَ (۲۳)

16-23a: لَا جَرَمَ – The meaning of جَرَم is committing sin, and لَا جَرَمَ is a saying that is used in the same way as  لا مَحَالَة  –  لابُدَّ. It means this is how the truth is (LA).

16-24   And when it is said to them, What is it that your Lord has revealed? they say, Stories of the ancients!

وَإِذَا قِيلَ لَهُم مَّاذَآ أَنزَلَ رَبُّكُمْ ۙ قَالُوٓا۟ أَسَـٰطِيرُ ٱلْأَوَّلِينَ (۲۴)

16-25   That they may bear their burdens in full on the day of Resurrection, and also of the burdens of those whom they lead astray without knowledge. Ah! evil is what they bear.^a

لِيَحْمِلُوٓا۟ أَوْزَارَهُمْ كَامِلَةًۭ يَوْمَ ٱلْقِيَـٰمَةِ ۙ وَمِنْ أَوْزَارِ ٱلَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَآءَ مَا يَزِرُونَ (۲۵)

16-25a: لِيَحْمِلُوٓا۟ – The ل in لِيَحْمِلُوٓا۟ is لام عاقبت meaning that it is because of their indulgence in such talk that they go astray themselves and cause others to go astray as well. Divine revelation draws attention to the responsibility of one’s actions and conveys that no action goes unrequited. The consequence of calling Divine revelation as stories of the ancients is that such folks do not pay attention to the reality of life and keep on increasing in their misguidance.

The burden is called كَامِلَةًۭ because these folks increased in error to the extent it is possible to increase in it.

16-10   He it is Who sends down water from the clouds for you; it gives drink, and by it (grow) the trees on which you feed.

هُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ ۖ لَّكُم مِّنْهُ شَرَابٌۭ وَمِنْهُ شَجَرٌۭ فِيهِ تُسِيمُونَ (۱۰)

16-11    He causes to grow for you thereby herbage, and the olives, and the date-palms, and the grapes, and all the fruits. Surely there is a sign in this for a people who reflect.

يُنۢبِتُ لَكُم بِهِ ٱلزَّرْعَ وَٱلزَّيْتُونَ وَٱلنَّخِيلَ وَٱلْأَعْنَـٰبَ وَمِن كُلِّ ٱلثَّمَرَٰتِ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَتَفَكَّرُونَ (۱۱)

16-12   And He has made subservient for you the night and the day and the sun and the moon. And the stars are made subservient by His command. Surely there are signs in this for a people who understand.

وَسَخَّرَ لَكُمُ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ ۖ وَٱلنُّجُومُ مُسَخَّرَٰتٌۢ بِأَمْرِهِۦٓ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَعْقِلُونَ (۱۲)

16-13   And what He has created for you in the earth is of varied hues. Surely there is a sign in this for a people who are mindful.^a

وَمَا ذَرَأَ لَكُمْ فِى ٱلْأَرْضِ مُخْتَلِفًا أَلْوَٰنُهُۥٓ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَذَّكَّرُونَ (۱۳)

16-13a: الوان – The meaning of  لَوۡن is color but sometimes by اَلۡوان is meant grains and different varieties, as for example اتٰی بالاَلوانِ من الاحادیث means talk on a variety of subjects (R). Similarly, in this verse  الوان signifies different kinds of blessings. In another verse, attention is drawn to the differences in color in ٱخْتِلَـٰفُ أَلْسِنَتِكُمْ وَأَلْوَٰنِكُمْ : the diversity of your tongues and colors (30:22).

In all these Divine blessings, attention is drawn to the Creator of these blessings who has made the fruits of the world and the stars in heavens to equally work for the benefit of mankind. This cannot be done by Jesus, who the Christians have made into God, nor Raam or Krishan, who the Hindus have taken for gods, nor the idols of the idol worshippers. It is also revealed that even the sun and the moon are made subservient and put to work for the benefit of man. The limits within which these things work have also been defined which clearly shows that there is a power who prescribes these limits. This intricate design manifests the existence of the One who brought it into existence.

16-14   And He it is Who has made the sea subservient that you may eat fresh flesh from it and bring forth from it ornaments which you wear. And thou seest the ships cleaving through it, so that you seek of His bounty and that you may give thanks.^a

وَهُوَ ٱلَّذِى سَخَّرَ ٱلْبَحْرَ لِتَأْكُلُوا۟ مِنْهُ لَحْمًۭا طَرِيًّۭا وَتَسْتَخْرِجُوا۟ مِنْهُ حِلْيَةًۭ تَلْبَسُونَهَا وَتَرَى ٱلْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ (۱۴)

16-14a: طَرِيًّۭ – It means fresh and the word طراوت : freshness or verdure is derived from it. لَحْمًۭا طَرِيًّۭ means the meat of fish.

حِلْيَةًۭ تَلْبَسُونَهَا : ornaments which you wear, shows that the Quran addresses both males and females simultaneously because ornaments are worn by women, as in أَوَمَن يُنَشَّؤُا۟ فِى ٱلْحِلْيَةِ : Is one decked in ornaments… (43:18). By حِلْيَةًۭ here is meant pearls etc.

مَوَاخِرَ – It is the plural of ماخِرَۃ or ship and the term مَخَرت السَّفِیۡنة means the ships cleaving through the water.

The subservience of the sea is that humans rule the sea through boats and ships and benefit in many ways from it. Allah has made nature subservient to humans, but they cannot benefit from it until they put in hard work.

16-15   And He has cast firm mountains in the earth lest it quake with you, and rivers and roads that you may go aright,^a

وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَأَنْهَـٰرًۭا وَسُبُلًۭا لَّعَلَّكُمْ تَهْتَدُونَ (۱۵)

16-15a: تَمِيدَ – For مَادَ یَمِیۡدُ see 5-112a and مَیۡد  means اِضۡطِرِابُ الشئ  العظیم : severe agitation as for example the quaking of the earth (R). The meaning of مَادَ  is to be moved, shaken, upset, the inclining of a thing to one side, and also giving something to another. أَن

 تَمِيدَ بِكُمْ can therefore be interpreted in two ways: to give humans food, and to prevent it from quaking. Given that rivers are also mentioned with the mountains, the meaning of providing food is also very appropriate because if there were no mountains, there would be no rivers. The food supply for humans depends on the presence of mountains and rivers. That mountains and rivers are under the command of أَن تَمِيدَ بِكُمْ and not سُبُلًۭا is manifest from the fact that rivers do not serve the same purpose as roads. A hadith states:

 لَمَا خلق اللّٰہ الارضَ جعلتۡ تمید فَاَرۡسٰھا بالجبال: When Allah created the earth, it was in a state of great upheaval and then Allah created mountains and this statement is borne out by science, namely that the creation of the mountains greatly reduced the agitation of the earth in the form of earthquakes.

16-16   And landmarks. And by the stars they find the right way.

وَعَلَـٰمَـٰتٍۢ ۚ وَبِٱلنَّجْمِ هُمْ يَهْتَدُونَ (۱۵)

16-17   Is He then Who creates like him who creates not? Do you not then mind?^a

أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ (۱۶)

 16-17a: After mentioning these unlimited blessings that Allah has created for humans, it is stated whether the one who creates is the like of the one who does not create. من یخلق : Who creates is only the Being of Allah  as in له الخلق خَـٰلِقُ كُلِّ شَىْءٍۢ and لَّا يَخْلُقُ : who creates not are all false deities. Because the topic is the worship of the Creator, those who did not create cannot be the ones to be worshipped. Instead of benefiting from things that are created for them. humans take them as deities and start worshipping them.

16-18   And if you would count Allah’s favors, you would not be able to number them. Surely Allah is Forgiving, Merciful.^a

 وَإِن تَعُدُّوا۟ نِعْمَةَ ٱللَّهِ لَا تُحْصُوهَآ ۗ إِنَّ ٱللَّهَ لَغَفُورٌۭ رَّحِيمٌ (۱۸)

16-18a: After mentioning the blessings that Allah has created for humans, His attributes of Forgiveness and Mercy are mentioned because humans are often ungrateful for many blessings and do not appreciate them. Allah responds with forgiveness in the face of this ingratitude. For blessings that man puts to his use, Allah’s attribute of mercy brings about good results. The mention in the next verse of مَا تُسِرُّونَ : what you conceal is to the same blessings that one does not put to use and instead conceals them and مَا تُعْلِنُونَ are the blessings that he manifests by using them.

16-19   And Allah knows what you conceal and what you do openly.

وَٱللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ (۱۹)

16-20   And those whom they call on besides Allah created naught, while they are themselves created.

وَٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ لَا يَخْلُقُونَ شَيْـًۭٔا وَهُمْ يُخْلَقُونَ (۲۰)

16-21   Dead (are they), not living. And they know not when they will be raised.^a

أَمْوَٰتٌ غَيْرُ أَحْيَآءٍۢ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (۲۱)

16-21a: These two verses show that the humans that people call upon as gods have died and not a single one is alive, and further that they have no knowledge about when they will be raised. Why is this subject broached here? It is because of the statement in the previous verses that the One who creates cannot be like the one who cannot create. Even the worshippers of those who have been deified concede that they did not create anything. After furnishing this certain proof, it is now stated that not only did these false deities not create anything but that they themselves are created and they faced the same condition that every created being faces, which is death. The rising mentioned in the verse is another name for the second birth and hence it is stated that just as they had no part in the first creation, they have no part in the second creation. This verse clearly shows that Jesus, who is taken for a god by a large section of humanity was dead at the time this verse was revealed. The words غَيْرُ أَحْيَآءٍۢ: not living after أَمْوَٰتٌ : dead is used for emphasis because just the use of the word أَمْوَٰتٌ by itself could have left open the possibility that death may occur at some future time. Hence it is stated emphatically that even now, at the time of revelation, they are dead. The Christian objection that the Holy Ghost, which is another name for Gabriel, is not included in “dead (are they) not living” is erroneous on several grounds. Firstly, in the Christian creed the Holy Ghost is not the name of Gabriel but it is a fictitious person of the Christian Godhead. Secondly, the reference here is only to humans who are deified because there is a mention of rising after death and the rising is only for humans and lastly, the Christians do not pray to the Holy Ghost like they do to Jesus.

16-1      Allah’s commandment will come to pass, so seek not to hasten it. Glory be to Him, and highly exalted be He above what they associate (with Him)!^a

أَتَىٰٓ أَمْرُ ٱللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ (۱)

16-1a: أَمْرُ ٱللَّهِ – What is meant by Allah’s commandment will come to pass? According to Ibn Jarir, it is the chastisement that is promised to the disbelievers. This meaning fits the context, and the chastisement is also mentioned at the end of the last surah. This chastisement, or the elimination of opposition, is called the command of Allah not only because Allah had already decreed this to be so, but also, with the end of opposition, the “kingdom of God” whose good news Jesus had repeatedly given, was about to be formed on earth and along with prophethood, the rule of Islam was about to be established. فَلَا تَسْتَعْجِلُوهُ : so seek not to hasten it, is stated because the disbelievers cynically demanded that the punishment be sent down on them quickly, as in يَسْتَعْجِلُونَكَ بِٱلْعَذَابِ : And they ask Thee to hasten on the chastisement (29:53). Mentioning the negation of polytheism along with the command of Allah indicates that monotheism will be established with it.

16-2      He sends down angels with revelation by His command on whom He pleases of His servants, saying: Give the warning that there is no God but Me, so keep your duty to Me.^a

يُنَزِّلُ ٱلْمَلَـٰٓئِكَةَ بِٱلرُّوحِ مِنْ أَمْرِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ أَنْ أَنذِرُوٓا۟ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱتَّقُونِ (۲)

16-2a: روح – For the meaning of روح see 2-87a. The meaning of روح here is Divine revelation since the verse says that Allah reveals to whom He pleases. The روح which is life or soul is granted to everyone, but it is only this روح or revelation that warns people. So, the reference to روح here is to revelation and indirectly to the Quran. The relationship with the first verse is that this revelation will dominate because none of Allah’s works is in vain. His entire creation is the truth, as is mentioned in the next verse, and it is necessary that the purpose for which the truth has been revealed is fulfilled.

16-3      He created the heavens and the earth with truth. Highly exalted be He above what they associate (with Him)!

 خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۚ تَعَـٰلَىٰ عَمَّا يُشْرِكُونَ (۳)

16-4      He created man from a small life-germ, and lo! he is an open contender.^a

خَلَقَ ٱلْإِنسَـٰنَ مِن نُّطْفَةٍۢ فَإِذَا هُوَ خَصِيمٌۭ مُّبِينٌۭ (۴)

16-4a: نُطْفَة – It means اَلۡمَاءُ الصَّافی that is pure, clean water (R – T – LA) regardless of the quantity, whether small or vast. There are examples in Hadith for both situations. After stating in one hadith that the Holy Prophet asked his companions if there was water for ablution, the hadith continues: فجاء رجالٌ بنطفة فی اداوۃ : so a person brought a small amount of water in a pot. The word نُطْفَة is used here for a small quantity of water. Another hadith states:

 قال لایزالُ الۡاِسۡلامُ یَزیدُ واھلہ ویقص الشرك واھله حتّٰی یَسِیۡرَ الراکب بین النطفتین لا یَخۡشی اِلّاجَور : Islam and its adherents will keep on increasing and polytheism and its adherents will keep on decreasing until a rider will be able to travel between the two oceans without any fear save the fear of losing the way, where by نطفتین is meant the seas on both sides of Arabia or the sea in the west and the River Euphrates on the east which are in the boundaries of Arabia (LA). The seminal fluid is also called نُطْفَة ماء الرجل which is its well-known meaning. According to Lisan al-Arab this name is given to it on account of its small quantity, but because both small and vast quantities are contained in the word نُطْفَة it would be more appropriate to say that the name is given to it because of its clarity, as if it were a clear jewel. The essence of the earth is contained in the vegetables, fruits and grains which it grows, which in turn provide nutrition for men which causes healthy blood to be produced, which leads to the purified extract known as seminal fluid from which humans are born.

After discussing the creation of the heavens and earth, the creation of a human being is mentioned in this verse and after pointing out his humble beginning, attention is drawn to Allah’s perfect power under which the seed that produces a human is the product of a series of extractions starting from the earth and passing through vegetation, animals, and humans. Even so, man quarrels with the power of God and considers the concept of life after death as farfetched, even though Divine revelation has been sent to prepare him for it.

16-5      And the cattle, He has created them for you. You have in them warm clothing and (other) advantages, and of them you eat.^a

وَٱلْأَنْعَـٰمَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌۭ وَمَنَـٰفِعُ وَمِنْهَا تَأْكُلُونَ (۵)

16-5a: دِفْءٌۭ – It is the opposite of بَرۡد  or cold (R) or حِدّۃُ الَبۡرد or severe cold (LA).

Cattle, a lesser creation than man, are mentioned which are also living things. By mentioning the benefits of cattle for humans we are told that the creation of humans is for an even higher purpose.

16-6      And therein is beauty for you, when you drive them back (home) and when you send them out (to pasture).^a

وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ (۶)

16-6a: تُرِيحُونَ – Its root is روح and رَوَاح is the time after the sun begins to decline, in other words it is a period of rest and repose. رَاحَ means he went after the decline of the sun, as for example it has been used for going to Friday prayer. The verbal noun اِراحَة in اَرَاحَ یُرِیۡحُ means to bring camels and goats to their place of rest in the evening after grazing them (LA).

تَسْرَحُونَ – سَرۡح is a special kind of tree and this word is also spoken for grazing camels etc., on such trees and then the word has been used in a general sense for taking animals out to pasture (R). The reason for putting تُرِيحُونَ or drive them back, before تَسْرَحُونَ or send them out, is the use of the word جَمَالٌ or beauty, because the animal is more beautiful when it comes back after grazing.

16-7      And they carry your heavy loads to regions which you could not reach but with distress to yourselves. Surely your Lord is Compassionate, Merciful.

وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍۢ لَّمْ تَكُونُوا۟ بَـٰلِغِيهِ إِلَّا بِشِقِّ ٱلْأَنفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌۭ رَّحِيمٌۭ (۷)

16-8      And (He made) horses and mules and asses that you might ride upon them and as an ornament. And He creates what you know not.^a

وَٱلْخَيْلَ وَٱلْبِغَالَ وَٱلْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةًۭ ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ (۸)

16-8a: For خَيْلَ see 3-14a.

بِغَالَ – It is the plural of بَغۡل meaning mule.

These three animals are mentioned separately because they are used for riding and as compared to camels, cows and goats are more advantageous in other ways. Along with mentioning their utility for riding, it is also stated that Allah creates and will create things that humans are unaware of. It appears there is an indication in this particularly about the creation of other means of ridership that were yet to be manifested. In another place after referring to فلک or boat, which is also used for carrying humans, it is stated:

 وَخَلَقْنَا لَهُم مِّن مِّثْلِهِۦ مَا يَرْكَبُونَ : And We have created for them the like thereof, whereon they ride (36:42). Generally speaking there are Allah’s creations about which humans have no knowledge.

16-9      And upon Allah it rests to show the right way, and there are some deviating (ways). And if He please, He would guide you all aright.

وَعَلَى ٱللَّهِ قَصْدُ ٱلسَّبِيلِ وَمِنْهَا جَآئِرٌۭ ۚ وَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ (۹)

16-9a: قَصْدُ – See 5:66a. The meaning of قَصْدُ is steadfastness on a way or that the way is straight. The verbal noun here is in the sense of a verb, meaning the firm way or the straight way.

جَآئِرٌۭ – Its root is جور and جَوار means قرب or near or close. Accordingly, جَارَن الطریق is a phrase based on قرب where the قرب or nearness to someone causes one to deviate from the path. So وَمِنْهَا جَآئِرٌۭ means paths that incline away from the straight path which leads to Allah. Then the word اَلۡجَوۡر came to signify every act of disobedience to the truth and took on the meaning of ظلم or injustice and so جَآئِرٌ means one who deviates from the straight path (R).

Physical provisions versus spiritual provisions: After mentioning the physical blessings Allah has created for man, attention is drawn to the fact that it is necessary for the Being Who has created all these things for the physical comfort and ease of humans to also show the way for their moral and spiritual wellbeing. Hence it is stated that giving guidance about the right path is also necessarily the work of Allah. It is for this reason that He sends down revelation. People forge their own ways as well, but those paths are not straight and they lead people astray from the right path.  

Name: The name of this surah is Al-Nahl and it has sixteen sections and one hundred and twenty eight verses. Nahl means honeybee. While this surah highlights how Allah’s power works even in insects to create useful things for humans, the use of the word revelation in relation to the bee is explained, indicating that the real purpose of mentioning the production of honey and milk by insects and animals is to draw attention to revelation. In the case of honey particularly the words that are used فِيهِ شِفَآءٌۭ لِّلنَّاس : in which there is healing for humans (16:69) are identical to what is said about the Quran, as if to show that just as one has a healing for physical illnesses, the other has healing for spiritual illnesses. The innate guidance granted to animals by way of instinct has the significance of a Divine command for them, but the honeybee is particularly selected for the mention of revelation because just as the honeybee sucks the nectar from many different flowers to prepare a high quality sweet and healing beverage, similarly the revelation that is in the Quran is a collection of the best guidance given to mankind throughout history. Just as humans cannot extract sweetness from the flowers to make honey, similarly it is not possible for any person to gather in one place the best of guidance given over hundreds of generations and to present it as a healing for spiritual diseases. This is the reason why three verses before the mention of the honeybee, the Quran is stated to be a revelation sent to judge between all religious disputes and this is not possible unless the best guidance through history worthy of preservation is preserved in a new and excellent form. Flowers bloom today and wilt tomorrow along with their fragrance, but the honey which is produced from those flowers by the honeybee using the instinct revealed to it, never spoils.

Summary: The initial wording of this surah establishes a clear link with the previous surah which ended with a warning to the opponents of Islam. This surah opens with

 أَتَىٰٓ أَمْرُ ٱللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ : Allah’s commandment will come to pass, so seek not to hasten it (16:1). Allah’s commandment referred to here is the one that comes for deriding the truth sent by Allah. Also, it is stated that Allah sends His revelation to whoever He pleases. In the last verse of the section, it is stated that the objective of finding the right path cannot be achieved without Divine revelation. In the middle verses, attention is drawn to the creation of heaven and earth and the birth of humans and animals. All this occurs through the perfect power of Allah, so why is it so strange for humans to conceive that Allah sends His guidance through revelation? The second section provides testimony from nature regarding the Oneness of Allah because the primary purpose of revelation is to establish monotheism and for this purpose, the act of creation is presented as testimony because this is something that no one can do besides Allah. The third section states that nature itself partially guides one towards the Oneness of Allah, but it is only revelation that provides information about life after death. Without belief in life after death, belief in the Oneness of Allah remains imperfect and one who reject the Hereafter is in practice also a denier of the Oneness of Allah. The fourth section explains the result of planning against the truth that revelation brings. The consequence is that such people are unjust to themselves and remain bereft of high morals. The fifth section mentions the erroneous excuses of the polytheists that will not help them in the end. The sixth section lays out the punishment of the enemies of truth and reveals clearly the kind of chastisements they will be inflicted with. The seventh section reveals that human nature cannot accept setting up partners with Allah. The eighth section states that revelation is needed to remove injustice from the world and to resolve the disagreements and dissensions between faiths. The ninth section portrays the need for revelation through similes. The tenth section mentions the excellence of the Holy Prophet who is the recipient of the revelation. The eleventh section talks about his rejection and the twelfth section describes the punishment for this rejection. The thirteenth section gives an example of the perfect teaching of the Quran and stresses the need to adhere to its teachings. The fourteenth section gives religious reasons for why this revelation is not a fabrication. The fifteenth section warns the Meccans that the peace and complacency they have will change soon and in the sixteenth section the example of Prophet Abraham is mentioned and the surah is brought to an end with some advice for the believers.

Relation with previous surahs: This surah should be considered as the last surah of the الرا group although it does not begin with الرا . The characteristic feature of the الرا group is that they generally draw attention to past events to predict the failure of the Holy Prophet’s opponents. This surah does not share this feature with the other surahs of the group and this accounts for why it does not begin with الرا. Instead, this surah presents the testimony of Divine power and human nature to show the genuineness of revelation. However, there is a mention of those who reject this truth, and, in this way, this surah completes the subject matter of the previous six surahs.

Period of revelation: The revelation of this surah also belongs to the last days of the Holy Prophet’s residence in Mecca because there is a clear mention of migration which had begun with the Meccan Muslims moving to Madinah. Those who have been led to believe from the mention of migration to Madinah that such surahs were revealed in Madinah are mistaken because the migration of Muslims had started long before the Holy Prophet migrated to Madinah. Hence this surah is part of the الرا group both by virtue of the subject matter and the period of revelation.  

15-80   And the dwellers of the Rock indeed rejected the messengers;^a

وَلَقَدْ كَذَّبَ أَصْحَـٰبُ ٱلْحِجْرِ ٱلْمُرْسَلِينَ (۸۰)

15-80a: ٱلْحِجْرِ – It is the name of the place where the tribe of Thamud dwelled (R). It is situated to the north of Madinah within the boundaries of Arabia.

The narration here is of the tribe of Thamud, which comes after the discourse about Prophet Lot, and the people of Prophet Shuaib. Why are these three tribes mentioned here exclusively and what is the purpose of mentioning them in this order when chronologically the people of Lot dwelled after Thamud, and the people of Shuaib dwelled after the people of Lot? This chapter starts Prophet Lot, then mentioning the people of Prophet Shuaib and lastly the tribe of Thamud. The reason is that these three tribes dwelled on the trading route between Mecca and Syria and the Meccans frequently traversed this route. The sequence of their mention is based on the location of their dwellings, with the dwellings of the tribe of Prophet Lot in the uppermost regions, the dwellings of the people of Prophet Shuaib below that, and those of Thamud below them in the Valley of Hijr. The purpose of the narration is for the Meccans to learn a lesson from the fate of these tribes about the consequences of opposing the truth. Many years later the Holy Prophet, while leading an exhibition to Tabuk, passed by the dwellings of these tribes and advised the Companions to weep while passing, being mindful of their fate (Bukhari). It appears that this nation (the dwellers of the rock) was extremely hard-hearted in accepting the truth and perhaps that is the reason this chapter is called Al Hijr (the Rock).

15-81   And We gave them Our messages, but they turned away from them;

وَءَاتَيْنَـٰهُمْ ءَايَـٰتِنَا فَكَانُوا۟ عَنْهَا مُعْرِضِينَ (۸۱)

15-82   And they hewed houses in the mountains, in security.

وَكَانُوا۟ يَنْحِتُونَ مِنَ ٱلْجِبَالِ بُيُوتًا ءَامِنِينَ (۸۲)

15-83   So the cry overtook them in the morning;

فَأَخَذَتْهُمُ ٱلصَّيْحَةُ مُصْبِحِينَ (۸۳)

15-84   And what they earned availed them not.

فَمَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يَكْسِبُونَ (۸۴)

15-85   And We created not the heavens and the earth and what is between them but with truth. And the Hour is surely coming, so turn away with kindly forgiveness.^a

 وَمَا خَلَقْنَا ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ ۗ وَإِنَّ ٱلسَّاعَةَ لَـَٔاتِيَةٌۭ ۖ فَٱصْفَحِ ٱلصَّفْحَ ٱلْجَمِيلَ (۸۵)

15-85a: جَمِيلَ – جَمَال means very pretty or beautiful and this beauty can be of two types, one which is specific to the individual and it may be in his body, temperament, or actions and the other is what he does for others. This fits in with the meaning of the hadith اِنَّ اللّٰهَ جَمِیۡلٌ یُحِبُّ الجَمَال  : Allah is beautiful and loves the beautiful. It means Allah is the fountainhead of all goodness and since all goodness flows from Him, He loves all those individuals who do good to others. A derivative meaning of the word is abundance, and for this reason the meaning of جُمۡلَة is numerous or abundant, as in لَوْلَا نُزِّلَ عَلَيْهِ ٱلْقُرْءَانُ جُمْلَةًۭ وَٰحِدَةًۭ ۚ : Why has not the Quran been revealed to him all at once? (25:32). When details are not available for something it is called مُجۡمل or summarized. A camel is called جَمَل after all its teeth have come out, as in: حَتَّىٰ يَلِجَ ٱلْجَمَلُ فِى سَمِّ ٱلْخِيَاطِ : until the camel pass through the eye of a needle (7:40). Its plural is جِمال or جِمَالَة as in جِمَـٰلَتٌۭ صُفْرٌۭ : tawny camel (77:33).

What is conveyed in the fate of these nations is that actions have consequences, and the reward of deeds is certain. This lesson is now generalized by stating that by observing our universe one finds that every deed has an outcome. A natural consequence of this rule is that a nation that keeps on progressing in its evil ways will ultimately be destroyed. ٱلسَّاعَةَ or the Hour, is the time of its destruction and is known as ٱلسَّاعَةَ الوسطیٰ (See 2-85a). For this reason, the believers are asked to turn away with kindness and forgiveness so that the disbelievers may have a change of heart before their سَّاعَةَ which is the time of their defeat. The same point is stated elsewhere as: ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌۭ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌۭ : Repel (evil) with what is best, when lo! He between whom and thee is enmity would be as if he were a warm friend (41:34) and عَسَى ٱللَّهُ أَن يَجْعَلَ بَيْنَكُمْ وَبَيْنَ ٱلَّذِينَ عَادَيْتُم مِّنْهُم مَّوَدَّةًۭ ۚ: It may be that Allah will bring about friendship between you and those of them whom you hold as enemies (60:7).

15-86   Surely thy Lord — He is the Creator, the Knower.

   إِنَّ رَبَّكَ هُوَ ٱلْخَلَّـٰقُ ٱلْعَلِيمُ (۸۶)

15-87   And certainly We have given thee seven oft-repeated (verses) and the grand Qur’an.^a

وَلَقَدْ ءَاتَيْنَـٰكَ سَبْعًۭا مِّنَ ٱلْمَثَانِى وَٱلْقُرْءَانَ ٱلْعَظِيمَ (۸۷)

15-87: مَثَانِى – Its root is ثِنی. The words ثِنی and اثنان are also used in the sense of counting or frequency, in the sense of bringing back, and in the sense of dual or binary. ثَنَاء means praise because it is repeated many times. مَثَانی (plural مثاناۃ ) is the name given to the verses of the Quran because they are repeated again and again, since they are read frequently. In another place, the Quran has been called مَثَانی in ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَـٰبًۭا مُّتَشَـٰبِهًۭا مَّثَانِىَ : Allah has revealed the best announcement, a Book consistent, repeating (its injunctions) (39:23). Another reason why the Quran is called مَثَانی is because its blessings are repeated and renewed over and over again, an attribute that is also mentioned in the following hadith:

 لَا یَعۡوَجُّ قیُقَوَّمُ وَ لَا یَزِیۡخُ فَیُسۡتَع فَیُسۡتَعۡتَبُ و لا تَنۡقَضِیۡ عَجَائِبُهٗ : Whenever an attempt is made to inject crookedness in it, Allah will frustrate it and Allah will bring about the means to keep it right and when any deviation is created in it, Allah will remove it, and its wonders will never cease. The word مَثَانی is also an appropriate description of the Quran because new things will continuously manifest from it which will elicit praise for the Quran, and for those who read, learn, and practice it. It is in this sense that the Quran is also called کریم or bountiful, as in إِنَّهُۥ لَقُرْءَانٌۭ كَرِيمٌۭ : Surely it is a bounteous Quran (56:77) and مَجِيد or glorious, as in بَلْ هُوَ قُرْءَانٌۭ مَّجِيدٌۭ : Nay, it is a glorious Quran (85:21) (R).

What is meant by سَبْعًۭا مِّنَ ٱلْمَثَانِى or seven oft-repeated (verses)? According to a hadith in Bukhari narrated by Abu Huraira and by one other Companion, the Holy Prophet said that

 سَبْعًۭا مِّنَ ٱلْمَثَانِى refers to Surah Al-Fatihah and in both these narrations this surah has also been called the Great Quran. However, there is a narration from Ibn Abbas, Mujahid and others that states that by سَبْعًۭا مِّنَ ٱلْمَثَانِى is meant the seven long surahs or chapters, indicating the first seven chapters (IJ). Since Surah Hijr was revealed in Mecca, while five of the seven long chapters were revealed in Madinah, this interpretation is not acceptable. It is therefore certain that by سَبْعًۭا مِّنَ ٱلْمَثَانِى is meant Surah Al-Fatihah which was revealed prior to this chapter and was repeated in the daily prayers. The description سَبْعًۭا مِّنَ ٱلْمَثَانِى also fits Surah Al-Fatihah because it is repeated several times in each prayer and a recitation from any other part of the Quran is added at its end in some rakahs. This surah is repeated in every single rakah and it consists of seven verses. It is called the Great Quran in the same sense that it has been called ام

 الکتاب because it is a summary of the essence of the Quran. The purpose of mentioning the oft repeated verses in this surah is that if others have wealth and riches (see the next verse) with which they oppose Islam, the Muslims have the irrefutable truth and it is this truth that will ultimately triumph.

15-88   Strain not thine eyes at what We have given certain classes of them to enjoy, and grieve not for them, and make thyself gentle to the believers.^a

لَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًۭا مِّنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَٱخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ (۸۸)

15-88a: تَمُدَّنَّ – مَدّ means to draw out, to extend, distend, dilate which are all words associated with pulling, and derived from it is مُدّۃ which means an extended period. The مَدّ of a word is to elongate it in pronunciation. ٰ In the Quran generally, اَمَدَّ (verb) is used for good things and مَدٌّ (stem of a verb) is used for bad things. Thus مدبصر or مدعین means to look at a thing greedily or longingly (R).

أَزْوَٰجًۭا – اَزۡواج is the plural of زَوۡج (See 2:25b and 6:143) and because this word is used for all kinds of friends or companions, the meaning of اَزۡواج here is اشباہ and اقران that is people of a similar kind (R). It has also been interpreted to mean اَصۡناف or all kinds of people. Some have interpreted it more literally to mean رجالا مع نسائہم or husband and wives (RM).

ٱخْفِضْ جَنَاحَكَ – خَفۡض or to abase is the opposite of رفع which means to elevate, raise, exalt, as in خَافِضَةٌۭ رَّافِعَةٌ : Abasing (some), exalting (others) (56:3). جناح means flank or wing, and the meaning of خَفۡض الجناح literally to lower or soften the flank is to adopt a soft attitude.

After mentioning the magnificent truth that is given to the Holy Prophet, a contrast is made by mentioning those things that are a source of pride for most people: worldly goods, luxuries and other worldly blessings. Some have thought this verse is addressed to the ummah because the Holy Prophet never cared for the wealth of this world, but see 2-110a and 4-106a. It appears that there is an indication here to a future time when worldly goods will become abundant, and Muslims are advised that they should not even cast a glance at them because they have a far greater wealth with them. According to a narration of Abu Bakr, he said that if a person who has been given the Quran thinks that someone else in this world has been given something greater than this, he has considered a great and magnificent thing as inferior and an inferior thing as something great.

The phrase تَحْزَنْ عَلَيْهِمْ occurs in another place in connection with the Christians:

 فَلَعَلَّكَ بَـٰخِعٌۭ نَّفْسَكَ عَلَىٰٓ ءَاثَـٰرِهِمْ إِن لَّمْ يُؤْمِنُوا۟ بِهَـٰذَا ٱلْحَدِيثِ أَسَفًا  : Then maybe thou wilt kill thyself with grief, sorrowing after them, if they believe not in this announcement (18:6). The sorrow could be because the Christians use their wealth to oppose the truth which means they will face strict consequences.

15-89   And say: I am indeed the plain warner.

وَقُلْ إِنِّىٓ أَنَا ٱلنَّذِيرُ ٱلْمُبِينُ (۸۹)

15-90   Like as We sent down on them who took oaths,^a

كَمَآ أَنزَلْنَا عَلَى ٱلْمُقْتَسِمِينَ (۹۰)

15-90a: مُقْتَسِمِينَ – قَسَمَ means to divide or to partition. تقاسما المال and اِقۡتَسَماہُ means they divided the wealth among themselves, and derived from it is قِسۡمَة as in وَإِذَا حَضَرَ ٱلْقِسْمَةَ : And when, at the division, .. (4:8). قَسَم امرہ and اِقۡتَسَم sometimes means to deliberate for a long period whether to do a thing or not. The meaning of اَقۡسَمَ is to take an oath, and تقاسَمَ الۡقَوۡمُ means all the people took an oath as a compact with each other, as in تَقَاسَمُوا۟ بِٱللَّهِ : Swear one to another by Allah (27:49). Raghib has taken مُقْتَسِمِينَ here to mean those people who had taken a mutual oath in the valley of Makkah that they would stop the people who came to meet with the Holy Prophet from reaching him, or had taken an oath to mutually strategize against him. Bukhari too has interpreted its meaning to be الذین حلفوا meaning those people who had taken oaths. Some have interpreted اقتسام to mean the partition of the Quran, referring to those people who accepted the truth of a part of the Quran and held the other part as untrue, as is the case of the Ahle Kitab. This topic is expounded in the next verse.

Prophecy regarding a future chastisement: كَمَآ Like as has usually been understood as

 ا لقا اتیناك : Surely, We have given thee, but the mention here is not of the coming of Divine revelation but the coming of chastisement which is indicated in أَنَا ٱلنَّذِيرُ ٱلْمُبِينُ : I am indeed the plain warner (15:89). When the warning for the chastisement is given, it is added that the chastisement will come to them like it came to those who had taken the oath and who had partitioned the Quran. It is obvious that this surah is Meccan when neither the Ahle Kitab (followers of previous scriptures) or the disbelievers of Mecca had been chastised. Hence some commentators are of the opinion that by مُقْتَسِمِينَ is meant the opponents of the previous prophets and they consider ٱلْقُرْءَانَ in the next verse as the previously revealed scriptures. However, this is incorrect on the face of it. The word ٱلْقُرْءَانَ cannot be correctly applied to previous scriptures. So, the indication here is to a future time when the worldly goods would become abundant. as has been shown in 15-88a. It is stated that Allah will chastise those people as He chastised the people before them who had taken oaths to oppose the Holy Prophet. In this case, the use of أَنزَلْنَا is correct because of the certainty of the occurrence and the fact that these prophecies had repeatedly been conveyed to the disbelievers.

It is also worth remembering that the dwellers of the rock (after whom this chapter is named) are the people about whom it is mentioned that they took an oath against their messenger as stated in: قَالُوا۟ تَقَاسَمُوا۟ بِٱللَّهِ لَنُبَيِّتَنَّهُۥ وَأَهْلَهُۥ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِۦ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِۦ وَإِنَّا لَصَـٰدِقُونَ : They said: Swear one to another by Allah that we shall attack him and his family by night, then we shall say to his heirs: We witnessed not the destruction of his family, and we are surely truthful (27:49). This is exactly the plan that was devised against the Holy Prophet as well by the disbelievers of Mecca.

15-91   Those who divided the Qur’an into parts.^a

ٱلَّذِينَ جَعَلُوا۟ ٱلْقُرْءَانَ عِضِينَ (۹۱)

15-91a: عِضِينَ – عِضُون is the plural of عِضَة and its root is عِضۡوَۃ which means a part. عُضُو and عِضۡو are derived from it because عضو is also a part of the body. Among the meanings of تَعۡضِیَة is to divide or break into pieces (LA). The purpose in saying that they make the Quran عِضِينَ is that they believe in some parts and reject other parts or that they sometimes call the Quran enchantment, sometimes sorcery, and sometimes poetic fantasy. In Bukhari, Ibn Abbas has narrated the first meaning, and the Jews and Christians are identified as those who divided the Quran into parts.

15-92   So, by thy Lord! We shall question them all,

فَوَرَبِّكَ لَنَسْـَٔلَنَّهُمْ أَجْمَعِينَ (۹۲)

15-93   As to what they did.

عَمَّا كَانُوا۟ يَعْمَلُونَ (۹۳)

15-94   Therefore declare openly what thou art commanded, and turn away from the polytheists.^a

فَٱصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ ٱلْمُشْرِكِينَ (۹۴)

15-94a: ٱصْدَعْ  – صَدۡع means to break, split or crack a hard substance, and صَدَع الۡامۡر means opened it. صُداع means migraine, or a splitting headache, as in لَّا يُصَدَّعُونَ عَنْهَا : They are not affected with headache (56:19). The meaning of تصَدَّع القوم is تفرقوا that is became scattered, dispersed, disunited, as in يَوْمَئِذٍۢ يَصَّدَّعُونَ : on that day they will be separated (30:43).

The need for repeated warnings: The meaning of turning away from the polytheists is that the Holy Prophet should not care about their opposition, enmity, and plans and should keep on explaining the message of Allah openly. This chapter belongs to the late Meccan period and while the Holy Prophet had been declaring his faith openly but, now the disbelievers’ plans to do away with the Holy Prophet had taken on greater intensity. Hence the Quran reassures the Holy Prophet not to care for their plans. It is also indicated that the real success of Islam will come by openly explaining the Holy Quran. Just as a hard substance requires repeated blows to crack it, similarly it is necessary to repeatedly present the truth for it to have an impact on the hardhearted disbelievers who are sunk in the impurities of the world.

15-95   Surely We are sufficient for thee against the scoffers —

إِنَّا كَفَيْنَـٰكَ ٱلْمُسْتَهْزِءِينَ (۹۵)

15-96   Those who set up another god with Allah; so they will come to know.

ٱلَّذِينَ يَجْعَلُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ ۚ فَسَوْفَ يَعْلَمُونَ (۹۶)

15-97   And We know indeed that thy breast straitens at what they say;

وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ (۹۷)

15-98   So celebrate the praise of thy Lord, and be of those who make obeisance.

 فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ ٱلسَّـٰجِدِينَ (۹۸)

15-99   And serve thy Lord, until there comes to thee that which is certain.^a

وَٱعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ ٱلْيَقِينُ (۹۹)

15-99a: ٱلْيَقِينُ – The meaning of  يَقِينُ here is death. This is so because death is certain according to Bukhari. Some have taken it to mean Divine assistance which had been promised to the Holy Prophet.

How long does one need to worship? Some deviant individuals have interpreted this verse to mean that the command to worship is up to the point that one is certain. They claim that since they have achieved the stage of certainty hence there is no need for them to worship anymore. It is obvious that if this is the purpose of the verse, then a valid objection to it would be: why did the Holy Prophet not reach the stage of certainty because he worshipped Allah till his death and as a matter of fact stood so long in worship that his feet used to swell? The meaning of certainty here is death, but even if the common meaning of the word is taken, it does not mean that worship can be dispensed with when certainty is achieved, rather the meaning would be that worship creates certainty. Thus, one should worship so that one may achieve the stage of certainty and when this stage is reached, one will find so much joy in worship that one will not want to give up worshipping.

15-61   So when the messengers came to Lot’s followers,

فَلَمَّا جَآءَ ءَالَ لُوطٍ ٱلْمُرْسَلُونَ (۶۱)

15-62   He said: Surely you are an unknown people.

قَالَ إِنَّكُمْ قَوْمٌۭ مُّنكَرُونَ (۶۲)

15-63   They said: Nay, we have come to thee with that about which they disputed.

قَالُوا۟ بَلْ جِئْنَـٰكَ بِمَا كَانُوا۟ فِيهِ يَمْتَرُونَ (۶۳)

15-64   And we have come to thee with the truth, and we are surely truthful.^a

وَأَتَيْنَـٰكَ بِٱلْحَقِّ وَإِنَّا لَصَـٰدِقُونَ (۶۴)

15-64a: Prophet Lot also considered the messengers to be humans: Just as Prophet Abraham did not consider these messengers to be angels, Prophet Lot did not consider them to be angels either. This can be concluded from the fact that prophets would not call angels strangers or unknown people. Further, the messengers reassuring Prophet Lot that they are truthful clearly shows that these were humans because angels have no need to give such reassurance.

أَتَيْنَـٰكَ بِٱلْحَقِّ – This can mean that they have brought news of an event, the Divine chastisement which truly befalls people. However, this conversation is not suitable for a prophet but is directed towards his nation. Hence I (the author, Muhammad Ali) have adopted the alternative meaning that we have come to you under the demands of reason and wisdom to give you a final warning. If after this, you persist and intensify your mischief then you will not be granted any further leeway. The events mentioned here have already been narrated in the seventh section of Surah Hud. See 11-77a to 11-82a.

15-65   So travel with thy followers for a part of the night and thyself follow their rear; and let not anyone of you turn round, and go whither you are commanded.^a

فَأَسْرِ بِأَهْلِكَ بِقِطْعٍۢ مِّنَ ٱلَّيْلِ وَٱتَّبِعْ أَدْبَـٰرَهُمْ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌۭ وَٱمْضُوا۟ حَيْثُ تُؤْمَرُونَ (۶۵)

15-65a: Prophet Lot told to follow in the rear: This is the practice of prophets that they take the lead in facing the gravest danger. The Holy Prophet sent his Companions ahead of him to Madinah and himself migrated last so that no poor, helpless Muslim would get left behind on their own. The instruction not to turn around is given because they were in a dangerous area and waiting around to see what kind of chastisement was going to be inflicted was not prudent. The command to go where directed was given to Prophet Lot separately. It is possible that the entire narration starting from فَأَسْرِ بِأَهْلِكَ is a revelation to Prophet Lot as there is a clear reference in the next verse to Prophet Lot’s revelation.

15-66   And We made known to him this decree, that the roots of these should be cut off in the morning.^a

وَقَضَيْنَآ إِلَيْهِ ذَٰلِكَ ٱلْأَمْرَ أَنَّ دَابِرَ هَـٰٓؤُلَآءِ مَقْطُوعٌۭ مُّصْبِحِينَ (۶۶)

15-66a: قَضَيْنَآ – The meaning of قضا is فصل امر  to decide a thing definitely and this word is also spoken where Divine revelation decides a matter definitely, as is the case here and in وَقَضَيْنَآ إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ فِى ٱلْكِتَـٰبِ : And We made known to the children of Israel in the Book (17:4) where قضاء is to give information based on definitive knowledge (R).

This verse shows that the coming of the messengers and Divine revelation are two separate events. If these messengers were angels, then there was no need for a separate Divine revelation to Prophet Lot, as the coming of the angels would have been enough. Because prophets act only on their own revelation, hence Prophet Lot received Divine revelation as well.

15-67   And the people of the town came rejoicing.

وَجَآءَ أَهْلُ ٱلْمَدِينَةِ يَسْتَبْشِرُونَ (۶۷)

15-68   He said: These are my guests, so disgrace me not,^a

قَالَ إِنَّ هَـٰٓؤُلَآءِ ضَيْفِى فَلَا تَفْضَحُونِ (۶۸)

15-68a: تَفْضَحُونِ – The meaning of فضح  is to expose, unmask, to disclose, shame, and disgrace, to publicly expose a flaw.

15-69   And keep your duty to Allah and shame me not.

وَٱتَّقُوا۟ ٱللَّهَ وَلَا تُخْزُونِ (۶۹)

15-70   They said: Did we not forbid thee from (entertaining) people?^a

قَالُوٓا۟ أَوَلَمْ نَنْهَكَ عَنِ ٱلْعَـٰلَمِينَ (۷۰)

15-70a: In Genesis 19:9, it is stated: This one fellow came in to sojourn, meaning thereby that he was not from their tribe. It appears that it was for this reason that the people of the town had prohibited Prophet Lot from having guests, so no strangers could come there.

15-71   He said: These are my daughters, if you will do (aught).

قَالَ هَـٰٓؤُلَآءِ بَنَاتِىٓ إِن كُنتُمْ فَـٰعِلِينَ (۷۱)

15-72   By thy life! they blindly wandered on in their frenzy.^a

لَعَمْرُكَ إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ (۷۲)

15-72a: لَعَمْرُكَ – عَمۡر and عُمُر have the same meaning for which see 2-96a. The word عَمۡر is used to take an oath but who is taking the oath and what does it mean? Most commentators are of the opinion that it is Allah taking an oath on the life of the Holy Prophet. Some commentators think that it is Prophet Lot’s guests who are swearing by the life of Prophet Lot. Although the latter requires the use of قالو  or, they said, which is omitted, this later explanation is preferable given the context. We see similar dialogue  in several places in the Quran.

What is the purpose of Allah taking an oath on the life of the Holy Prophet? When a person swears by Allah, the purpose is generally making Allah a witness of the motive. So, the purpose of Allah taking an oath is simply that something is being presented as a testament. In the present situation, the life of the Holy Prophet is presented as a testimonial. It is true that the life of a righteous person, and in particular that of the chief of righteous persons, is a witness of the blind and frenzied wandering of those who get immersed in evil. Lisan al Arab has cited the saying of Ibn Abbas that Allah has sworn here by the life of the Holy Prophet and has not sworn by the life of any other. It also records a different point of view, and stated that others have interpreted this as: لَدۡیۡنُك الذی تَعۡمُرُ : I take an oath by the religion that you establish.

15-73   So the cry overtook them at sunrise;^a

فَأَخَذَتْهُمُ ٱلصَّيْحَةُ مُشْرِقِينَ (۷۳)

15-73a: مُشْرِقِينَ – The meaning of شَرَقت الشَّمۡسَ is that the sun rose, and the meaning of اَشۡرَقَ is to light up, as in بِٱلْعَشِىِّ وَٱلْإِشْرَاقِ : at nightfall and sunrise (38:18). مَشۡرِق is from where the sun rises, as in مَكَانًۭا شَرْقِيًّۭا : eastern place (19:16).

15-74   Thus We turned it upside down, and rained upon them hard stones.

فَجَعَلْنَا عَـٰلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةًۭ مِّن سِجِّيلٍ (۷۴)

15-75   Surely in this are signs for those who take a lesson.^a

إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّلْمُتَوَسِّمِينَ (۷۵)

15-75a: مُتَوَسِّمِينَ – The meaning of وَسُم is to mark, to impress, and سِمة is a mark or sign. This is also the meaning of سِيمَا as in سِيمَاهُمْ فِى وُجُوهِهِم : Their marks are on their faces (48:29) and تَعْرِفُهُم بِسِيمَـٰهُمْ : Thou canst recognize them by their mark (2:273) (Here the place of فا is taken by عین). The meaning of وَسَم یسم is marked it with something that marks, as in سَنَسِمُهُۥ عَلَى ٱلْخُرْطُومِ : We shall brand him on the snout (68:16). The meaning of تَوسمَّ is to expect (a lot of) good of, set (great) hopes on, insight, discernment, intelligence and wisdom, and مَتَوَسِّمِ is one who learn a lesson or acts with wisdom (R).

15-76   And it is on a road that still abides.^a

وَإِنَّهَا لَبِسَبِيلٍۢ مُّقِيمٍ (۷۶)

15-76a: مُقِيمٍ – One of the meaning of  اِقَامَة is دوام that is endures, eternal, perpetual, as in عَذَابٌۭ مُّقِيمٌۭ : lasting chastisement (5:37) (R). The meaning here is a road that abides.

The destroyed villages of the people of Prophet Lot are on a path that is perpetually traversed and hence these destroyed habitations keep appearing in view along the route. The route is still in existence and in use.

15-77   Verily therein is a sign for the believers.

إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّلْمُؤْمِنِينَ (۷۷)

15-78   And the dwellers of the grove were indeed iniquitous:^a

وَإِن كَانَ أَصْحَـٰبُ ٱلْأَيْكَةِ لَظَـٰلِمِينَ (۷۸)

15-78a: أَيْكَةِ – It is a forest where the branches of the trees are intertwined and is also used for a place where such a grove of trees exists (L). أَصْحَـٰبُ ٱلْأَيْكَةِ refers either to people who lived where there was a grove of trees or أَيْكَةِ is the name of the town in which they dwelled.

Who were the dwellers of the grove? They are also mentioned in Chapter Sad (38:13) and in Chapter Qaf (50:14) along with the mention of the people of Prophet Lot, and in each case the mention is very brief. However, in Chapter 26 Al-Shuara (The Poets) there is a detailed mention of these people after the mention of the People of Prophet Lot. It is mentioned there that their prophet was Shuaib and another place makes it clear that Prophet Shuaib was sent to the People of Midian as stated in وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًۭا: And to Midian (We sent) their brother Shuaib (7:85). The question is whether this is a case of the same nation being called by two different names, or are there two different nations? The chastisement of the People of Midian is called ٱلصَّيْحَةُ or the cry, in Chapter Hud (11: 94) while the chastisement of the dwellers of the grove is called عَذَابُ يَوْمِ ٱلظُّلَّةِ or, chastisement of the day of Covering, in Chapter Al-Shuara (26:189). On this basis, and on the basis of a hadith in Ibn Asakar, it was concluded that these were two different people. However, along with the fact mentioned above that the same problems existed in both the people, and that in the Quran where there is a mention of the People of Midian there is no mention of the dwellers of the grove and where there is a mention of the dwellers of the grove, there is no mention of the People of Midian, it is reasonable to assume that the mention is of the same nation. It is erroneous to assume from the different words used for the chastisement that these were different chastisements. ٱلصَّيْحَةُ is used for an earthquake, and an earthquake caused by the eruption of a volcano in which there is a shower of rocks can be called عَذَابُ يَوْمِ ٱلظُّلَّةِ or ,chastisement of the day of Covering. So, this is either a single nation or two sub-sections of the same nation.

15-79   So We inflicted retribution on them. And they are both on an open high road.^a

 فَٱنتَقَمْنَا مِنْهُمْ وَإِنَّهُمَا لَبِإِمَامٍۢ مُّبِينٍۢ (۷۹)

15-79a: Because one follows a road hence a road is also called إِمَامٍۢ .

By both means the dwellings of the people of Prophet Lot and Prophet Shuaib because they are located on the same road.

15-45   Surely those who keep their duty are in Gardens and fountains.

إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍۢ وَعُيُونٍ (۴۵)

15-46   Enter them in peace, secure.

 ٱدْخُلُوهَا بِسَلَـٰمٍ ءَامِنِينَ (۴۶)

15-47   And We shall root out whatever of rancor is in their breasts — as brethren, on raised couches, face to face.^a

وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ إِخْوَٰنًا عَلَىٰ سُرُرٍۢ مُّتَقَـٰبِلِينَ (۴۷)

12-47a: سُرُرٍۢ – It is the plural of سریر and has the root سِرّ which means a secret or a thing that is hidden. سُرُور means happiness, joy, delight because it is an emotion that is hidden. سَرِیر is a bed or, throne because of the pleasure felt while relaxing on it, and this is only for those who are blessed in the hereafter. The cot on which a corpse is placed before burial is also called سَرِیر because it heralds the end of the trials and tribulations of this world and is an omen of the future happiness that one will get after death (R).

The last chapter mentions the devil and the outcome of those who choose to follow him. This section sets up a contrast between the followers and those who save themselves from following the devil, or the righteous. If the outcome of those who follow the devil is fire, since they make this world’s life as the objective of their existence, the outcome of the righteous is paradise. Very few pay attention to the words used in this verse to describe paradise. For the person himself, there is peace for his soul from every kind of defect, fault, and shortcoming and there is security from all kinds of dangers. There are also relationships of love with others that are of such a high quality that they form a brotherhood without any grievance or jealousy, sentiments that often poison worldly love and brotherhood. To top it all, these blessings are eternal from which no one will be expelled. A shortcoming of the blessings of this world is that one may have them today but tomorrow they may be gone. Also, sometimes one gets tired and bored of the monotony of the continuance of a state and hence it is stated that this will be a blessing from which one will never get tired. There can be no better words than those used here to describe the perfect tranquility that will be the experience of paradise. The paradise granted to the righteous in this world also has the some of the same qualities. One of the phrases used in this description is فِى جَنَّـٰتٍۢ وَعُيُونٍ : in gardens and fountains, and in another place, it is stated: فِى جَنَّـٰتٍۢ وَنَهَرٍۢ : among gardens and rivers (54:54) which shows that these fountains and rivers are such that people can abide in them.

15-48   Toil afflicts them not therein, nor will they be ejected therefrom.

 لَا يَمَسُّهُمْ فِيهَا نَصَبٌۭ وَمَا هُم مِّنْهَا بِمُخْرَجِينَ (۴۸)

15-49   Inform My servants that I am the Forgiving, the Merciful,

نَبِّئْ عِبَادِىٓ أَنِّىٓ أَنَا ٱلْغَفُورُ ٱلرَّحِيمُ (۴۹)

15-50   And that My chastisement —that is the painful chastisement.^a

وَأَنَّ عَذَابِى هُوَ ٱلْعَذَابُ ٱلْأَلِيمُ (۵۰)

15-50a: After clearly identifying the two paths, attention is drawn to two attributes of Allah:  Forgiving and Merciful while also being the Giver of chastisement. One cannot be a believer unless one believes in both these attributes of Allah. Sincere belief is suspended between hope and fear; hope that Allah’s Mercy is vast and fear that His chastisement is severe. The following narration of Prophet Abraham and Prophet Lot exemplify these attributes.

15-51   And inform them of the guests of Abraham.

وَنَبِّئْهُمْ عَن ضَيْفِ إِبْرَٰهِيمَ (۵۱)

15-52   When they entered upon him, they said, Peace! He said: We are afraid of you.

إِذْ دَخَلُوا۟ عَلَيْهِ فَقَالُوا۟ سَلَـٰمًۭا قَالَ إِنَّا مِنكُمْ وَجِلُونَ (۵۲)

15-53   They said: Be not afraid, we give thee good news of a boy, possessing knowledge.

 قَالُوا۟ لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَـٰمٍ عَلِيمٍۢ (۵۳)

15-54   He said: Do you give me good news when old age has come upon me? Of what then do you give me good news?

قَالَ أَبَشَّرْتُمُونِى عَلَىٰٓ أَن مَّسَّنِىَ ٱلْكِبَرُ فَبِمَ تُبَشِّرُونَ (۵۴)

15-55   They said: We give thee good news with truth, so be not thou of the despairing ones.^a

قَالُوا۟ بَشَّرْنَـٰكَ بِٱلْحَقِّ فَلَا تَكُن مِّنَ ٱلْقَـٰنِطِينَ (۵۵)

15-55a: یقنط – قنوط means to despair of any good happening, and قانط (15:55) and قَنُوط (41:49) is the one who has despaired (R). The same events are narrated here that were previously narrated in Surah Hud, verses 69 to 73. The visitors are here called guests which shows that they were human and Prophet Abraham’s asking them: Of what then do you give me good news shows clearly that he did not consider them to be angels, because it is impossible for a prophet to not recognize an angel when it comes to him. Their reply that they give him good news with truth affirms that they are human, since what they are saying is that Allah has revealed the good news as a truth to them.

15-56   He said: And who despairs of the mercy of his Lord but the erring ones?

قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ (۵۶)

15-57   He said: What is your business, then, O messengers?

قَالَ فَمَا خَطْبُكُمْ أَيُّهَا ٱلْمُرْسَلُونَ (۵۷)

15-58   They said: We have been sent to a guilty people,

قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍۢ مُّجْرِمِينَ (۵۸)

15-59   Except Lot’s followers. We shall deliver them all,

إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ (۵۹)

15-60   Except his wife: We ordained that she shall surely be of those who remain behind.

إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَآ ۙ إِنَّهَا لَمِنَ ٱلْغَـٰبِرِينَ (۶۰)

15-60a: إِلَّآ ءَالَ لُوطٍ – إِلَّآ creates an exception and the meaning only is that ءَالَ لُوطٍ : the followers of Prophet Lot, are not part of the guilty people. In the first verse of the next section it is clearly stated that messengers came to the followers of Prophet Lot. See 11-69a for why the two incidents of Prophet Abraham and Prophet Lot are mentioned together. The pronoun in قَدَّرْنَآ   stands for Allah because what is ordained is not in the hands of angels or that of humans but solely rests with Allah. It is not farfetched that the narration switches after the speech of the messengers to Allah’s speech. In another place, the talk of the messengers is narrated as:

 قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍۢ مُّجْرِمِينَ  لِنُرْسِلَ عَلَيْهِمْ حِجَارَةًۭ مِّن طِينٍۢ مُّسَوَّمَةً عِندَ رَبِّكَ لِلْمُسْرِفِينَ فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ ٱلْمُؤْمِنِينَ فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍۢ مِّنَ ٱلْمُسْلِمِينَ وَتَرَكْنَا فِيهَآ ءَايَةًۭ لِّلَّذِينَ يَخَافُونَ ٱلْعَذَابَ ٱلْأَلِيمَ

              They said: We have been sent to a guilty people. That we may send upon them stones of clay, marked from thy Lord for the prodigal. Then We brought forth such believers as were there. And We found there but a (single) house of Muslims. And We left therein a sign for those who fear the painful chastisement. (51:37).

It is clear from this verse that at some point in the dialogue, the personal pronoun must shift from the messengers to Allah because the last words starting from تَرَكْنَا can in no way be that of the messengers and the commentators have unanimously accepted this to be the words of Allah. Similarly, in this verse, the statement from إِنَّا لَمُنَجُّوهُمْ : We shall deliver them, is the speech of    Allah.

15-16   And certainly We have made strongholds in the heaven, and We have made it fair-seeming to the beholders,

وَلَقَدْ جَعَلْنَا فِى ٱلسَّمَآءِ بُرُوجًۭا وَزَيَّنَّـٰهَا لِلنَّـٰظِرِينَ (۱۶)

15-17   And We guard it against every accursed devil,

وَحَفِظْنَـٰهَا مِن كُلِّ شَيْطَـٰنٍۢ رَّجِيمٍ (۱۷)

15-18   But he who steals a hearing; so there follows him a visible flame.

إِلَّا مَنِ ٱسْتَرَقَ ٱلسَّمْعَ فَأَتْبَعَهُۥ شِهَابٌۭ مُّبِينٌۭ (۱۸)

15-18a: بُرُوجًۭ – It is the plural of بُرۡج which means star. See 4-78a. The Quran itself has made this meaning clear when in another place instead of بُرُوجًۭ the word used is کواکب : إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِزِينَةٍ ٱلْكَوَاكِبِ وَحِفْظًۭا مِّن كُلِّ شَيْطَـٰنٍۢ مَّارِدٍۢ :Surely We have adorned the lower heaven with an adornment, the stars, and (there is) a safeguard against every rebellious devil (37:6,7). In a third place, the کواکب are called مصابیح : وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَـٰبِيحَ وَجَعَلْنَـٰهَا رُجُومًۭا لِّلشَّيَـٰطِينِ :And certainly We have adorned the lower heaven with lamps and We make them means of conjecture for the devils (67:5).

رَجِيمٍ – See 3-36a. The meaning of رَجۡم given in Lisan al-Arab is: killing, stoning, to remove, abusing and swearing. It is erroneous to consider that the meaning of رَجِيمٍ is that the devil is actually stoned or attacked by flaming spark and that is why he is called رَجِيمٍ . رَجِيمٍ here is used in the sense of accursed – the one removed from the Mercy of Allah, and this meaning has been accepted in Lisan al-Arab. The Quran has also clarified this in verse 15:34 where Iblis is called رَجِيمٍ due to his being removed from goodness, and not because of anyone stoning him. It has also been accepted that in رُجُومًۭا لِّلشَّيَـٰطِينِ :conjecture for the devils (67:5), as in this verse, human devils are meant, such as diviners etc., who idly conjecture about the unseen. This is the meaning adopted by Ibn Kathir.

ٱسْتَرَقَ – سَرِقَة  is to take a thing stealthily that does not belong to the taker, and ٱسْتَرَقَ ٱلسَّمْعَ is eavesdropping (R).

شِهَابٌۭ – It is a burning brand taken from the fire or a shooting star that streaks across the sky (R), as in: إِنِّىٓ ءَانَسْتُ نَارًۭا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِقَبَسٍ :I see a fire; haply I may bring to you therefrom a live coal (20:10).

Devils eavesdropping on angels: In verse 15:16, it is stated that Allah has made stars in the heaven and in verse 15:17 that these stars have been safeguarded from every accursed devil. This topic is repeated again in Surah Al Saffat in almost identical words except that instead of بُرُوجًۭ the word کواکب is used, thereby showing that what is meant by بُرُوجًۭ  is stars. The first question is: what is meant by safeguarding heaven or stars from the devils? The second question is: what is meant by him who steals a hearing and what is it that the devils surreptitiously eavesdrop on? The third question is: what is meant by there follows a visible flame?

A hadith in Bukhari forms the basis for the interpretation of these passages by the commentators. The gist of this hadith is as follows: When Allah decides on a particular matter (in another version of this hadith, the wordings are: when Allah orally gives the command to send revelation), the angels show humility and hear Allah’s voice that rings like the sound of a chain hitting a rock. When their fear departs, other angels inquire from them what Allah has commanded and they reply that He has commanded the truth and He is the Supreme, the Great. Meanwhile, the devils who are piled up one upon another and are secretly eavesdropping, overhear some of the conversation. The eavesdroppers are then targeted by flaming stars. Some are destroyed but some escape immediate destruction and successfully pass on what they heard to other devils before they are destroyed by flaming stars. This process of passing the overheard news to other devils before getting destroyed by the flaming stars continues until the message reaches the earth and is put in the mouth of a sorcerer (or a diviner) who mixes the news with a lot of falsehood and communicates it to the public. When a prediction comes true, people think the diviner told the truth.

This hadith is reported by Tabrani as follows: When Allah speaks for the purpose of sending revelation, the sky trembles and the dwellers of heaven swoon as soon as they hear the speech and fall down in prostration. Gabriel is the first one to arise and Allah tells him whatever He wants to. The angels then ask him, what is it that Allah said, and he replies: الھق و ھو العلی الکبیر (The truth and He is the Supreme, the Great).

One thing that becomes apparent from these ahadith is that when the angels ask Gabriel or enquire from one another what Allah said, the reply is only الھق و ھو العلی الکبیر. There are several problems with accepting this hadith literally. In direct contradiction of the Quran, the hadith states that the devils overhear Allah’s speech whereas the Quran states about Divine revelation that the devils cannot hear it, as in: وَمَا تَنَزَّلَتْ بِهِ ٱلشَّيَـٰطِينُ وَمَا يَنۢبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ إِنَّهُمْ عَنِ ٱلسَّمْعِ لَمَعْزُولُونَ : And the devils have not brought it. And it behooves them not, nor have they the power to do (it). Surely they are far removed from hearing it (26:210-212). The last part of the above verse shows that the devils are far removed from revelation, and they have no power to overhear. If it is argued that these verses are not about Quranic revelation but about other matters, then this argument too is rebutted by the Quran: أَمْ لَهُمْ سُلَّمٌۭ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُم بِسُلْطَـٰنٍۢ مُّبِينٍ : Or have they the means by which they listen? Then let their listener bring a clear authority (52:38). Thus, the devils have no means by which they can listen and if they allege otherwise, their listeners should bring clear testimony. This shows that the devils have no secret way to hear confidential conversations about hidden matters. In view of the clear explanation in the Quran, those hadith cannot be accepted. The commentators have also written that before Prophet Jesus there was no restriction on the entry of devils in the heavens but when Prophet Jesus was born, the devils were prohibited from three heavens and when the Holy Prophet was born, they were prohibited from all the heavens. This narration is stated to be by Ibn Abbas, but there is no testimony in the Quran or Hadith to support this view.

If one reflects, it will be seen that in all such verses, by devils are meant diviners and astrologers who claim that they can predict the future by using their knowledge of astrology, or stars. Ibn Kathir also accepts this meaning while interpreting the term رجوماً الشیاطین (67:5) in which by رجوماً is meant conjectures and by الشیاطین is meant sorcerers and soothsayers as has been shown by reference to Lisan al Arab above. Reflection on the words of the Quran supports this interpretation because it says in Surah Al Mulk that مصابیح or stars, are made into رجوماً الشیاطین . If the meaning is that the stars are used to target the devils, then by now heaven would have run out of stars or at least their numbers would have been seriously depleted. Observation proves such an interpretation to be incorrect and literal interpreters have had to admit that the meaning is not using the stars to target the devils, but to take a flame out of the stars to throw at them. Instead of this far-fetched interpretation, why should the simple interpretation not be accepted that رجوماً الشیاطین means the unsound conjectures of astrologers. This is further supported by the use of the word رجم  in رَجْمًۢا بِٱلْغَيْبِ :Making conjectures about the unseen (18:22) and the word شیاطین in وَإِذَا خَلَوْا۟ إِلَىٰ شَيَـٰطِينِهِمْ :when they are alone with their devils (2:14) where the words are used in exactly the same meaning as used here.

Thus, by stating that the stars are safeguarded from the devils, it is conveyed that astrologers and diviners have no ability to know the future from the stars, as is also stated elsewhere: أَمْ لَهُمْ سُلَّمٌۭ يَسْتَمِعُونَ فِيهِ ۖ : Or have they the means by which they listen? (52:38) and in أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ : Or possess they the unseen, so they write (it) down (52:41). On the other hand by using the term رجوماً الشیاطین  it is conveyed that the talk of the diviners and astrologers is pure conjecture and guesses which are allegedly based upon knowledge from the stars. In reality, astrology is mere speculation and they have no access to the stars.

The second question is: what is meant by ٱسْتَرَقَ ٱلسَّمْعَ or steal a hearing, the third question is: what is meant by there follows him a visible flame. Both questions relate to each other. If steal a hearing means that the devils and jinn are actually able to stealthily overhear some of the secrets of Allah, then this is against Allah’s attribute of being All-Powerful. Even humans and governments jealously guard their secrets, so it is ludicrous to allege that the All-Powerful Allah is unable to do so. Any such allegation reduces the Almighty to a level even below that of humans. Furthermore, if we do believe in such stealing, the distinction between the news Allah gives and the news that the devils obtain in this manner is lost, because then it is as if the devils have some control over the news of the unseen. Moreover, despite being targeted by flaming stars, the devils are successful in conveying some the news to the earth. This would mean that not only Allah is unable to protect His secrets from the devils, but when He becomes aware that the secrets have leaked and He takes action against the stealers of the secrets, He is unable to do so successfully. Attributing such acts to Allah is admitting imperfections in His attributes.

Some supporters of the hadith interpretation of these verses back their argument by arguing that Allah’s prophets and righteous servants also suffer afflictions at the hands of their enemies. However, there is no parallel between the two situations and this cannot be an answer to the criticism of their interpretation. The suffering of the righteous at the hands of their enemies is in accordance with the tradition of Allah that messengers are humans who are subject to the same conditions that influence all humans. Allah manifests His attribute of being All-Powerful in their case and saves them even when they fall into the hands of their enemies. However, if the devils are able to hear the secrets that Allah wants to entrust only to His Messengers and other chosen ones, then this will be a deficiency in His perfect attributes, rather than a trial.

It is also erroneous to say, as the commentators have written, that this system of visible flames started from the time of Prophet Jesus because prior to Prophet Jesus, there was no restriction on the devils, and they could get all the information that they wanted. During the time of Prophet Jesus, the devils were prohibited from three heavens and during the time of the Holy Prophet from all the heavens. This is absurd because the phenomenon of shooting stars has existed since our planet was formed. It is meaningless to say that prior to Prophet Jesus the phenomenon of shooting stars had no special purpose, but it became a way to target devils starting from the time of Prophet Jesus. Allah’s laws of nature do not change in this manner. The rationale of shooting stars has to be the same as it has always been.

The strangest interpretation in this discussion is of the verse: وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَـٰعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ ٱلْـَٔانَ يَجِدْ لَهُۥ شِهَابًۭا رَّصَدًۭا :And we used to sit in some of the sitting-places thereof to steal a hearing. But he who tries to listen now finds a flame lying in wait for him (72:9) which shows that previously the jinn were able to sit in the sitting places and hear the secrets and it is only with the advent of the Holy Prophet that the flames or shooting stars have started to target them. (These jinn are actually humans as will be shown later in its appropriate place). This difficulty is resolved by the Quran in two words يُلْقُونَ ٱلسَّمْعَ : They give ear (26:223) where the party being described are the devils. Thus, these sorcerers and diviners seek to learn some knowledge from the devils. Just as by لقاۓ سمع is not meant listening to the talk of angels, similarly by استراق سمع : steal a hearing, is not meant listening secretly to the talk of the angels. What is called استراق سمع : steal a hearing, in one place is conveyed in another place as إِلَّا مَنْ خَطِفَ ٱلْخَطْفَةَ : Except him who snatches away but once (37:10). By snatching away once is meant a few things randomly turning out to be true. When a person makes random guesses about events in the future, then there is a possibility that one or two of them may turn out to be correct. Just as the messengers have a connection with Allah, diviners and astrologers have a connection with the devils, and these diviners and astrologers claim that they gain knowledge of future events secretly. It is for this reason that these things are called لقاۓ سمع and استراق سمع .

Flames coming after the devils: The last issue to resolve is what is meant by شِهَابٌۭ مُّبِينٌۭ  or شِهَابٌۭ ثَاقِبٌۭ (37:10). According to the dictionary شِهَابٌۭ means any flame, and also flaming stars or meteorites that streak across the sky. What is the nature of a meteorite? These are rocks that are floating in space much like the other stars. When one of these rocks enters the earth’s atmosphere, it begins to flame on account of the friction with the air created by its high speed. Most of the meteorites burn completely before they reach the surface of the earth but sometimes a part of it may land on the earth. It may be that Allah has some other secret purpose for these rocks as well, which is not possible for humans to presume. If the targeting of the devils is one of their purposes, that is within the realm of possibility. It appears that there were copious meteor showers during the lifetime of the Holy Prophet and during the lifetime of Prophet Jesus. This may be why commentators have reasoned that the devils were restricted from three heavens during the time of Prophet Jesus with a total prohibition from all heavens with the advent of the Holy Prophet. (Interestingly, those who believe in the physical ascension of Prophet Jesus place him in the fourth tier of heaven, which according to the theory espoused here, was not a prohibited level for the devils).

The real question is whether by شِهَابٌۭ is meant the physical shooting stars, and the Quranic verse that throws light on this is: وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَـٰعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ ٱلْـَٔانَ يَجِدْ لَهُۥ شِهَابًۭا رَّصَدًۭا : And we used to sit in some of the sitting-places thereof to steal a hearing. But he who tries to listen now finds a flame lying in wait for him (72:9). These flames existed in prior times as well, however the verse states that previously the astrologers practiced their profession freely, and now they are treated differently. It is thus made clear that by شِهَابٌۭ  here is meant not the physical shooting stars but the word is used in a metaphorical sense to mean a light that removes the darkness of the eavesdropping of the diviners. The few things that turned out to be correct out of the random guess work of the diviners and soothsayers previously had a deep impact upon the public, because there was nothing to dispel their deceit and hence the public was greatly impressed by them. Then the revelation from Allah dispelled the effect of their deceit. This flaming light is specific to the coming of the Messenger while the shooting stars have no specific relation with the Messenger. So, the شِهَابٌۭ mentioned here are the clear prophecies by the Messenger that negate the confused and blurred prophecies of the astrologers. This is what is specific to the Messenger. There can be no other meaning of this verse. The use of the word شِهَابٌۭ in this sense is not farfetched. The Holy Prophet has been referred to in the Quran as نجم الثاقب . Further, commentators accept that by نجم in وَٱلنَّجْمِ إِذَا هَوَىٰ : By the star when it sets (53:1) and in  فَلَآ أُقْسِمُ بِمَوَٰقِعِ ٱلنُّجُومِ : But nay, I swear by revelation of portions (of the Quran) (56:75) is meant portions of the Quran. The meaning of شِهَابٌۭ must therefore be taken as portions of the Quran here, as evidence does not support the use of the literal meaning.

The context supports this meaning because the last section mentioned the protection of the Quran against its enemies, which included political power and the power of astrologers and soothsayers, who had overawed the public with their evil works. It was necessary therefore to state that their evil influence will be removed. Accordingly, it is a fact that astrology, sorcery and soothsaying that were rampant in Arabia, similar to the prevalence of idol worship, were totally eliminated as a result of the advent of the Holy Prophet and the land was purified of this filth.

15-19   And the earth — We have spread it out and made in it firm mountains and caused to grow in it of every suitable thing.

وَٱلْأَرْضَ مَدَدْنَـٰهَا وَأَلْقَيْنَا فِيهَا رَوَٰسِىَ وَأَنۢبَتْنَا فِيهَا مِن كُلِّ شَىْءٍۢ مَّوْزُونٍۢ (۱۹)

15-20   And We have made in it means of subsistence for you and for him for whom you provide not.^a

وَجَعَلْنَا لَكُمْ فِيهَا مَعَـٰيِشَ وَمَن لَّسْتُمْ لَهُۥ بِرَٰزِقِينَ (۲۰)

15-20a: مَن لَّسْتُمْ لَهُۥ بِرَٰزِقِينَ – According to Mujahid this means animals. The meaning is that there are benefits in it both for humans and for animals who are under human control, but it is Allah Who provides their feed and not humans.

15-21   And there is not a thing but with Us are the treasures of it, and We send it not down but in a known measure.

وَإِن مِّن شَىْءٍ إِلَّا عِندَنَا خَزَآئِنُهُۥ وَمَا نُنَزِّلُهُۥٓ إِلَّا بِقَدَرٍۢ مَّعْلُومٍۢ (۲۱)

15-21a: This shows that the treasures of everything that humans use for their benefit are with Allah, since their creation is in His power. Then Allah makes those things available to humans in a known measure in accordance with his natural laws. One of the meanings of انزال and تَنۡزِیِیۡل is to provide the means for obtaining that thing or to give guidance on how to obtain it (R) even though that it is already present on earth.

15-22   And We send the winds fertilizing, then send down water from the clouds, so We give it to you to drink; nor is it you who store it up.

وَأَرْسَلْنَا ٱلرِّيَـٰحَ لَوَٰقِحَ فَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَسْقَيْنَـٰكُمُوهُ وَمَآ أَنتُمْ لَهُۥ بِخَـٰزِنِينَ (۲۲)

15-22a: لَوَٰقِحَ – It means لِقِاح ماء الفحل and لَقِحَت  is used to describe a camel when it becomes pregnant and its use has been extended to a woman as well. لواقِح is the plural of لاقِح and its indicates pregnant winds, so called because of the life giving water the clouds carry. The opposite is ٱلرِّيحَ ٱلْعَقِيمَ  or barren or destructive wind (51:41) in which there is no water, and no benefit and is meant as a punishment (LA).

خَـٰزِنِينَ – خَزۡن literally means to protect a thing by storing it but its use has expanded to mean protection. The word خَزَآئِنُ in the statement عِندَنَا خَزَآئِنُهُۥ which appears in the last verse indicates that Allah brings into existence whatever he wants through His Divine power. In لَّآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ : I say not to you, I have with me the treasures of Allah (6:50), خَزَآئِنُ is His Divine powers, His bountifulness and His prowess. The meaning of خازن  here can be interpreted in two ways: those who guard thankfully or that it is Allah Who stores it safely in the clouds, as is also stated elsewhere: أَفَرَءَيْتُمُ ٱلْمَآءَ ٱلَّذِى تَشْرَبُونَ  ءَأَنتُمْ أَنزَلْتُمُوهُ مِنَ ٱلْمُزْنِ أَمْ نَحْنُ ٱلْمُنزِلُونَ : See you the water that you drink? Do you bring it down from the clouds, or are We the Bringer? (56:68-69) (R).

15-23   And surely it is We, Who give life and cause death, and We are the Inheritors.^a

وَإِنَّا لَنَحْنُ نُحْىِۦ وَنُمِيتُ وَنَحْنُ ٱلْوَٰرِثُونَ (۲۳)

15-23a: Just as the moisture laden winds give life to the earth, revelation gives spiritual life to a spiritually dead earth, and just as the light of a flame dispels the darkness, the Quran dispels the darkness of diviners and soothsayers. The verse refers to this type of life and death.

15-24   And certainly We know those among you who go forward and We certainly know those who lag behind.^a

وَلَقَدْ عَلِمْنَا ٱلْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا ٱلْمُسْتَـْٔخِرِينَ (۲۴)

15-24a: ٱلْمُسْتَقْدِمِينَ – These are people who passed away before ٱلْمُسْتَـْٔخِرِينَ and some have taken it to mean people who come after. It has also been taken to mean those who are foremost in doing good and also those who get left behind because of their transgressions (IJ). The context shows that the first meaning is correct because the mention here is of those people who gain spiritual life from Allah’s revelation and go forward or remain behind, buried in darkness and ignorance.

15-25   And surely thy Lord will gather them together. He indeed is Wise, Knowing.

وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ ۚ إِنَّهُۥ حَكِيمٌ عَلِيمٌۭ