Author: sftwr2020

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

15-1      I, Allah, am the Seer. These are the verses of the Book and (of) a Qur’an that makes manifest.^a

الٓر ۚ تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ وَقُرْءَانٍۢ مُّبِينٍۢ (۱)

15-1a: The apposition of the manifest Quran here is ٱلْكِتَـٰبِ , or the Book. By ٱلْكِتَـٰبِ is also meant the Quran but the reason for making this clear by bringing Quran after ٱلْكِتَـٰبِ is that “the book” is a generic word that has been used for other books as well. There is also an indication in the use of ٱلْكِتَـٰبِ that just as Books were revealed to previous prophets, this too is a revelation from Allah. By juxtaposing Quran with ٱلْكِتَـٰبِ it is made known that this is the Book that will be widely read in the world. Another attribute of the Quran mentioned is: this Book explains all those matters manifestly that are given only in an abridged form in the previous scriptures. The use of “the book” along with the Quran is a testimonial to its greatness.

15-2      Often will those who disbelieve wish that they were Muslims.^a

رُّبَمَا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ لَوْ كَانُوا۟ مُسْلِمِينَ (۲)

15-2a: رُبَمَا – It means to nurture. The meaning of اَرَبَّتِ السحَابَّةُ is the clouds stayed forever. Besides providing nourishment for vegetation, the meaning includes an element of staying power. Hence رَبّ has a meaning of constancy, stability and independence. رُبّ and رُبَمَا are spoken for a thing that occurs repeatedly.

The disbelievers’ wish that they were Muslims: When will they wish so? It is obvious that they will do so on the Day of Judgment when the truth becomes fully manifest to them. According to Dahak it will also happen in this world at the time of death. Ibn Masud is of the opinion that this verse is about the Quraish disbelievers and their wishing that they were Muslims transpired on the Day of Badr when they saw the supremacy of the Muslims (RM). It is obvious that this is a prophecy and the use of the word رُّبَمَا indicates that this will occur repeatedly on different occasions. This will be their desire whenever Islam will gain ascendancy over them, till the time comes for the complete triumph of Islam. This interpretation fits the context because at the end of the last surah there is a prediction that the disbelievers will be overwhelmed. The indication here is to a time when the disbelievers will see themselves defeated and wish that they were Muslims. This is also the subject of the next verse where it is clearly stated that a mistaken yearning has kept them unmindful of the truth. The verses that follow mention the coming down of angels which occurred during the Muslim battles, and supports this interpretation. The disbelievers did not see anything wrong in Islam, but they were so arrogant, just as the opponents of Islam are today, that they could not see themselves submitting to a new order and decided to destroy it. So, every time they were defeated, they felt regret as to why they had not accepted Islam. When the final victory of Islam took place with the conquest of Makkah, they finally did accept Islam. Even so they must have felt some lingering regret as to why they opposed the truth for no good reason and deprived themselves of this blessing for a long time.

15-3      Leave them to eat and enjoy themselves, and let (false) hope beguile them, for they will soon know.

ذَرْهُمْ يَأْكُلُوا۟ وَيَتَمَتَّعُوا۟ وَيُلْهِهِمُ ٱلْأَمَلُ ۖ فَسَوْفَ يَعْلَمُونَ (۳)

15-4      And never did We destroy a town but it had a decree made known.

وَمَآ أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا وَلَهَا كِتَابٌۭ مَّعْلُومٌۭ (۴)

15-5      No people can hasten on their doom, nor can they postpone (it).

 مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْٔخِرُونَ (۵)

15-6      And they say: O thou to whom the Reminder is revealed, thou art indeed mad.

وَقَالُوا۟ يَـٰٓأَيُّهَا ٱلَّذِى نُزِّلَ عَلَيْهِ ٱلذِّكْرُ إِنَّكَ لَمَجْنُونٌۭ (۶)

15-7      Why bringest thou not the angels to us, if thou art of the truthful?

لَّوْ مَا تَأْتِينَا بِٱلْمَلَـٰٓئِكَةِ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ (۷)

15-8      We send not angels but with truth, and then they would not be respited.^a

مَا نُنَزِّلُ ٱلْمَلَـٰٓئِكَةَ إِلَّا بِٱلْحَقِّ وَمَا كَانُوٓا۟ إِذًۭا مُّنظَرِينَ (۸)

15-8a: بِٱلْحَقِّ – It means in accordance with the dictates of wisdom (See 2-42a). The reason for sending angels is that the angels will be sent to punish the opponents of Islam and hence it is stated that when the angels come, it will be for chastising them. The coming of the angels and the chastisement are not two separate things. All these verses paint a picture of their doom. The statement in verse 15-6 that thou art indeed mad shows that the opponents of Islam felt that it was madness to talk about the destruction of their power, when all the strength was on their side and all the weakness on the side of the Muslims.

15-9      Surely We have revealed the Reminder, and surely We are its Guardian.

إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ (۹)

15-9a: ٱلذِّكْرَ – It is one of the names of the Quran. See 2-151a and 3-58a. ٱلذِّكْرَ here stands for the Quran as has been made clear in verse 15:6 by the statement نُزِّلَ عَلَيْهِ ٱلذِّكْرُ :to whom the Reminder is revealed. The context shows that this verse is about safeguarding the Quran because the disbelievers exulted in their apparent power and the last section details how they are designing to destroy the truth. It is now revealed that regardless of the hegemony of the disbelievers, they will never be able to erase the truth which has been revealed in the form of the Quran. Not only will they not be able to destroy it, but also there will not be any tampering with the text of the Quran, and neither will anything be added or subtracted from it because Allah has taken it upon Himself to safeguard the Quran. This is in contrast with the other Divine scriptures whose safeguarding was entrusted to their followers, as is clear from: بِمَا ٱسْتُحْفِظُوا۟ مِن كِتَـٰبِ ٱللَّهِ :because they were required to guard the Book of Allah (5:44).

Safeguarding the Quran means that there will not be any addition, subtraction, changes or tampering with the text of the Quran. This is a claim whose truth is conceded even by the opponents. Muir states: “there is probably in the world no other book which has remained twelve centuries with so pure a text” and he quotes Von Hammer, “That we hold the Coran to be as surely Mahomet’s word, as the Mahometans hold it to be the word of God”. Events further substantiate this. The revelation was written down as it came from on High, multiple copies were published in every nation as the Quran spread from the east to the west. In none of these millions of copies, including the most ancient texts, is there any variation of a word or even in a punctuation mark. Researchers among the Shia sect also subscribe to the purity of the Quranic text and those who contend otherwise cannot explain, if something had been left out, why didn’t Caliph Ali restore and preserve the Quran during his caliphate. The safeguarding of the Quran is an extensive subject that I (Muhammad Ali) have researched and published in my book, “Collection of Quran”. I cannot discuss the topic in its entirety in this note.

15-10   And certainly We sent (messengers) before thee among the sects of yore.^a

وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ فِى شِيَعِ ٱلْأَوَّلِينَ (۱۰)

15-11    And there never came a messenger to them but they mocked him.

وَمَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ (۱۱)

15-12   Thus do We make it enter the hearts of the guilty—

كَذَٰلِكَ نَسْلُكُهُۥ فِى قُلُوبِ ٱلْمُجْرِمِينَ (۱۲)

15-12a: نَسْلُكُ – سُلُوك means النَّفَاذُ فی الطریق is following a particular way as in this verse and in: مَا سَلَكَكُمْ فِى سَقَرَ :What has brought you into Hell (74:42).

In the previous verse it is stated that rejecters mock every messenger. By starting this verse with   كَذَٰلِكَ or thus, it is conveyed that as a result of their mockery Allah makes them tread a path that does not lead them to believe. Allah making them follow a path is because of their own actions. Allah only makes those people who mock walk on the path of disbelief, because one who mocks does not reflect and without reflection, it is not possible to reach the right conclusion.

15-13   They believe not in it; and the example of the ancients has gone before.^a

لَا يُؤْمِنُونَ بِهِۦ ۖ وَقَدْ خَلَتْ سُنَّةُ ٱلْأَوَّلِينَ (۱۳)

15-13a: سُنَّةُ ٱلْأَوَّلِينَ – It means Allah’s rule of conduct with the previous nations; those people who persisted with mockery always remained deprived of following the truth.

15-14   And even if We open to them a gate of heaven, and they keep on ascending into it,^a

وَلَوْ فَتَحْنَا عَلَيْهِم بَابًۭا مِّنَ ٱلسَّمَآءِ فَظَلُّوا۟ فِيهِ يَعْرُجُونَ (۱۴)

15-14a: يَعْرُجُونَ – Mostly يَعْرُجُونَ has been taken to refer to the disbelievers that they will begin to ascend to the heaven, but Qatadah and Ibn Abbas are of the opinion that the reference is to the angels (RM). The context requires the latter interpretation because the demand of the disbelievers was to bring angels to them. Accordingly, it is stated that even if the gate of heaven is opened and the angels come down and after punishing the disbelievers ascend again, they will not accept. In the case of the first interpretation, the ascending is not to be taken literally as ascension to heaven but must be interpreted metaphorically. The ascension would mean that even if they begin to understand some heavenly truths, they will discard such ideas on the pretext that they are being hoodwinked. It is the extreme opponents who are referenced here.

15-15   They would say: Only our eyes have been covered over, rather we are an enchanted people.^a

لَقَالُوٓا۟ إِنَّمَا سُكِّرَتْ أَبْصَـٰرُنَا بَلْ نَحْنُ قَوْمٌۭ مَّسْحُورُونَ (۱۵)

15-15a: سُكِّرَتْ – سَکۡر means حَبۡس الماء to stop the water and it is also a state of inebriation in which a person’s intelligence is clouded (R). Hence the meaning of سُکِّر بَصَرُہٗ  is a covering was thrown over him. Another way this is interpreted here is that they were stopped from seeing (LA).

مَسْحُور – For سِحۡر see 2-102c. مَّسْحُورُونَ means we are unable to identify correctly because we have been enchanted (R).

In this verse and the previous one we are told that when a person makes this physical life and its distractions the purpose of his life, he remains unaffected even when manifest signs are shown to him.

14-42   And think not Allah to be heedless of what the unjust do. He only respites them to a day when the eyes will stare (in terror),

وَلَا تَحْسَبَنَّ ٱللَّهَ غَـٰفِلًا عَمَّا يَعْمَلُ ٱلظَّـٰلِمُونَ ۚ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍۢ تَشْخَصُ فِيهِ ٱلْأَبْصَـٰرُ (۴۳)

14-42: يُؤَخِّرُ – It means delay or deferment and its opposite is تقدیم  or advancement, bringing forward.

تَشْخَص – شَخۡص is a multitude of people who can be seen from afar, and a body that is high and visible. Hence the meaning of شَخَص is given as اِرۡتَفَعَ rising, lifting, ascending, that is, the thing became elevated. The meaning of  شَخَصَ البَصَرُ    is for the eyes to open so that they do not blink. A hadith about death has the statement: شَخَصَ بَصَرُہٗ  by which is meant the eyes became fixedly open and the eyesight faded (LA) as in: فَإِذَا هِىَ شَـٰخِصَةٌ أَبْصَـٰرُ ٱلَّذِينَ كَفَرُوا۟ :the eyes of those who disbelieve will be fixedly open (21:97).

Imagery of chastisement: When the opponents keep on succeeding in their plans to erase the truth, a thought that arises in many minds is that if Allah is seeing this why does He not chastise them? The reply given here is that Allah does not hasten to chastise people and gives them more time until the day arrives when the eyes are fixedly open, and that is the time of death. This can mean the actual time of death of an unjust person, or the day of chastisement when many hearts experience what they would go through at the time of death. The next verse makes it clear that this is the day of chastisement when the severity of the reckoning produces suffering similar to being in the throes of death.

14-43   Hastening forward, their heads upraised, their gaze not returning to them, and their hearts vacant.^a

 مُهْطِعِينَ مُقْنِعِى رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ ۖ وَأَفْـِٔدَتُهُمْ هَوَآءٌۭ (۴۳)

14-43a: مُهْطِعِين – The meaning of ھَطَعَ and اَھۡطَعَ is to come towards a thing staring at it. It also means to come running towards a thing in a state of extreme terror. The word is only used to describe a state of fear. In one saying, مُھطِع  is one who looks up in a state of humility and indignity and مُقۡنِع is one who looks on with his head raised in a state of dishonor, as in مُّهْطِعِينَ إِلَى ٱلدَّاعِ :Hastening to the Inviter (54:8).

مُقْنِعِى – قَنَاعة means to be satisfied with a little, and قَنُوع means to ask. Derived from it is قانع  meaning satisfied; content , as in: وَأَطْعِمُوا۟ ٱلْقَانِعَ وَٱلْمُعْتَرَّ:and feed the contented one and the beggar (22:36) where the meaning is one who asks, and one who does not entreat, that is he asks but becomes content with a little. The meaning of اَقۡنع راسَهٗ is head upraised, because قِنَاع is that with which the head is covered (R).

The portrayal here is of a time when proud and haughty people are vanquished and come before the very people they had treated unjustly. Their heads are shamefully hanging, yet they also look up, terror stricken.

14-44   And warn people of a day when the chastisement will come to them, then the wrongdoers will say: Our Lord, respite us to a near term, we will respond to Thy call and follow the messengers. Did you not swear before that there will be no passing away for you?^a

وَأَنذِرِ ٱلنَّاسَ يَوْمَ يَأْتِيهِمُ ٱلْعَذَابُ فَيَقُولُ ٱلَّذِينَ ظَلَمُوا۟ رَبَّنَآ أَخِّرْنَآ إِلَىٰٓ أَجَلٍۢ قَرِيبٍۢ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ ٱلرُّسُلَ ۗ أَوَلَمْ تَكُونُوٓا۟ أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن زَوَالٍۢ (۴۴)

14-44a: زَوَالٍۢ  – The meaning of زال is something made to change its usual condition or prior state, as inلِتَزُولَ مِنْهُ ٱلْجِبَالُ  :that the mountains should be moved thereby (14:46); أَن تَزُولَا :lest they come to naught (35:41); وَلَئِن زَالَتَآ : And if they come to naught (35:41). زَوَالٍۢ is only said for something that was initially whole or strong but then its condition changes. It is in the same context that the word is used in زَوَالٍۢ آفتاب , declining of the sun, because the sun is fully radiant at noon and then declines in its strength (R).

There is a clear indication in this verse that a time will come when the opponents lose their rule and power. Therefore, they will be reminded of the past time when, intoxicated with power and dominance, they used to declare that their might would never decline.

14-45   And you dwell in the abodes of those who wronged themselves, and it is clear to you how We dealt with them and We made (them) examples for you.^a

وَسَكَنتُمْ فِى مَسَـٰكِنِ ٱلَّذِينَ ظَلَمُوٓا۟ أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ ٱلْأَمْثَالَ (۴۵)

14-45a: The nations referred to are those that lived and held power in Arabia or its environs and whose narratives and the consequence of their rejections are given in the Quran.

14-46   And they have indeed planned their plan, and their plan is with Allah, though their plan is such that the mountains should be moved thereby.^a

 وَقَدْ مَكَرُوا۟ مَكْرَهُمْ وَعِندَ ٱللَّهِ مَكْرُهُمْ وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ ٱلْجِبَالُ (۴۶)

14-46a: Plans of the Quraish: The reference here is to the Quraish and their designs, mentioned elsewhere as: وَإِذْ يَمْكُرُ بِكَ ٱلَّذِينَ كَفَرُوا۟ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ: And when those who disbelieved devised plans against thee that they might confine thee or slay thee or drive thee away (8:30). The opponents had crafted such a strong plan that it is metaphorically referred to as having the strength to blast away mountains, but Allah the Most Powerful controls everything and He gives assurance that He will not let their designs succeed. This is the meaning of عِندَ ٱللَّهِ مَكْرُهُمْ : their plan is with Allah.

14-47   So think not that Allah will fail in His promise to His messengers. Surely Allah is Mighty, the Lord of retribution.^a

فَلَا تَحْسَبَنَّ ٱللَّهَ مُخْلِفَ وَعْدِهِۦ رُسُلَهُۥٓ ۗ إِنَّ ٱللَّهَ عَزِيزٌۭ ذُو ٱنتِقَامٍۢ (۴۷)

14-47a: Great stress is laid on the fulfillment of Allah’s promises to the Messengers because there were immense challenges yet to be faced by the Holy Prophet, in which it would seem that the religion of Islam was finished. The verse reminds tells us that Islam will never end, and the promise of Allah for the domination of Islam will certainly come true.^a

14-48   On the day when the earth will be changed into a different earth, and the heavens (as well), and they will come forth to Allah, the One, the Supreme.^a

يَوْمَ تُبَدَّلُ ٱلْأَرْضُ غَيْرَ ٱلْأَرْضِ وَٱلسَّمَـٰوَٰتُ ۖ وَبَرَزُوا۟ لِلَّهِ ٱلْوَٰحِدِ ٱلْقَهَّارِ (۴۸)

14-48a: Chastisement is promised in this world and the next: All the promises of chastising the disbelievers in the Quran can be applied to the next world as well as to this world. Similarly, the changing of heaven and earth is applicable to the Hereafter and in a sense to this world as well. When the whole of Arabia bowed down before Islam, idol worship was replaced by the worship of One God, no trace was left of idols, ignorance was replaced with the spread of knowledge, this was truly a transformation of the heaven and earth. The statement in the next verse of the guilty linked together in chains was seen after the battles that Muslims had to fight.

14-49   And thou wilt see the guilty on that day linked together in chains^a —

وَتَرَى ٱلْمُجْرِمِينَ يَوْمَئِذٍۢ مُّقَرَّنِينَ فِى ٱلْأَصْفَادِ (۴۹)

14-49a: مُقَرَّنِينَ – قرن or اقتران is the coupling or linking of two or more things, and قَرَّنَ has an element of excess or augmentation. Based on this meaning there are terms like قَرِین ہمنشین or my twin brother, and قَرۡن نسل  and in the Quran: أَوْ جَآءَ مَعَهُ ٱلْمَلَـٰٓئِكَةُ مُقْتَرِنِينَ :or angels come with him in procession (43:53).

أَصْفَاد – It is the plural of صَفَد which means chain, shackle, fetter.

14-50   Their shirts made of pitch, and fire covering their faces,

سَرَابِيلُهُم مِّن قَطِرَانٍۢ وَتَغْشَىٰ وُجُوهَهُمُ ٱلنَّارُ (۵۰)

14-50a: سَرَابِيلُ – It is the plural of سِربال which means a shirt, garment, dress or coat of mail which can be made of any material, as in سَرَٰبِيلَ تَقِيكُمُ ٱلْحَرَّ وَسَرَٰبِيلَ تَقِيكُم بَأْسَكُمْ ۚ : He has given you garments to save you from the heat, and coats of mail to save you in your fighting (16:81).

قَطِرَان – It means melted pitch or resin. In another place in the Quran قَطِرَان  is used to mean molten brass, as in: ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًۭا :Bring me molten brass to pour over it (18:96). قُطۡر means direction, side, from, towards, and its plural is اقطار , as in: أَن تَنفُذُوا۟ مِنْ أَقْطَارِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ  :if you are able to pass through the regions of the heavens and the earth (55:33); وَلَوْ دُخِلَتْ عَلَيْهِم مِّنْ أَقْطَارِهَا  :And if an entry were made upon them from the outlying parts of it (33:14) (R).

14-51   That Allah may repay each soul what it has earned. Surely Allah is Swift in reckoning.

لِيَجْزِىَ ٱللَّهُ كُلَّ نَفْسٍۢ مَّا كَسَبَتْ ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ (۵۱)

14-52   This is a message for the people and that they may be warned thereby, and that they may know that He is One God, and that men of understanding may mind.

 هَـٰذَا بَلَـٰغٌۭ لِّلنَّاسِ وَلِيُنذَرُوا۟ بِهِۦ وَلِيَعْلَمُوٓا۟ أَنَّمَا هُوَ إِلَـٰهٌۭ وَٰحِدٌۭ وَلِيَذَّكَّرَ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ (۵۲)

14-52a: Outcome of propagation: The outcome is that people should recognize the Unity of Allah, and it happened that all of Arabia bowed their heads before the Oneness of Allah. The transformation that was wrought in Arabia will be seen in some form or another all over the world.

14-35   And when Abraham said: My Lord, make this city secure, and save me and my sons from worshipping idols.

وَإِذْ قَالَ إِبْرَٰهِيمُ رَبِّ ٱجْعَلْ هَـٰذَا ٱلْبَلَدَ ءَامِنًۭا وَٱجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ ٱلْأَصْنَامَ (۳۵)

14-35a: Chain of successive prophets: This whole section deals with the prayer that Prophet Abraham made for Makkah, its inhabitants and for his children. The discussion both before this section and after it, is about the opposition to truth and its consequences. These topics are not unrelated, as the overall purpose is to show that religion and Divine revelation are part of a system and Allah raised the Holy Prophet in this world in accordance with His plan that He had made known to his Prophets ages ago. In this arrangement, Prophet Abraham is like the root because he is the patriarch of both the Bani Israel and Bani Ishmael. This is a further elaboration of the rule given in verse 14:24 in which truth is portrayed as a tree whose root is firmly grounded and its branches are spread in every direction in the sky. The basic principle of Prophet Abraham’s religion is the Divine unity which is the root of all religions. There is no religion that has not espoused establishing a relationship with the One God as the fundamental principle and the root of the faith. Accordingly, in the prayer of Prophet Abraham the first mention is of monotheism. Along with the mention of monotheism, there is also a prayer for Makkah to be a city of peace because it contains the Ka‘aba which was established as a sign of the Unity of Allah from the earliest times and became the first site in the world for the worship of One God.

This prayer of Prophet Abraham to save him from worshipping idols does not contradict the principle that prophets are sinless, because their sinlessness is precisely the result of turning incessantly to Allah and seeking His assistance through prayer to keep away from evil. It is this effort that provides them with a protective shield that stays with them everywhere. If the sinlessness of prophets is taken to mean that they are born with special powers, then it would not be beneficial for us because we do not have the same powers. The secret of their sinlessness is that they always seek Allah’s protection under all conditions and do not only rely on their own self to be guided aright. It is by understanding this secret of sinlessness that we can escape from committing sins and, like the prophets, we should not rely on ourselves and always seek Allah’s protection in all situations and at all times. What a great lesson for us is the prayer of the Holy Prophet: لا تکلنی الیٰ نفسی طرفة : Do not leave me to my own self for an instant.

14-36   My Lord, surely they have led many men astray. So whoever follows me, he is surely of me; and whoever disobeys me, Thou surely art Forgiving, Merciful.^a

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍۢ كَشَجَرَةٍ خَبِيثَةٍ ٱجْتُثَّتْ مِن فَوْقِ ٱلْأَرْضِ مَا لَهَا مِن قَرَارٍۢ (۳۶)

14-36a: In the first part of the verse, the idols are held as leading men astray. This statement is metaphorical, meaning that people go astray by worshiping idols. Idols are lifeless and cannot lead anyone astray. The merciful and benevolent nature of prophets is manifested in the latter part of the verse with the mention of Allah’s attributes of mercy and forgiveness even for disbelievers. This prayer of Prophet Abraham reflects the nature of his descendant who was to be sent as a mercy for all nations. For this reason, the Holy Prophet’s opponents were not destroyed like opponents of many previous prophets whose narrations are given in the Quran. A large segment of the opponents of the Holy Prophet came under the shade of the mercy and forgiveness of Allah and found guidance. Because the mention in this chapter of the destruction of the opponents of truth is specifically for the opponents of the Holy Prophet, hence this prayer of Abraham is meant to convey that some opponents will indeed be destroyed but a large segment will come under the mercy and forgiveness of Allah.

14-37   Our Lord, I have settled a part of my offspring in a valley unproductive of fruit near Thy Sacred House, our Lord, that they may keep up prayer; so make the hearts of some people yearn towards them, and provide them with fruits; haply they may be grateful.^a

رَّبَّنَآ إِنِّىٓ أَسْكَنتُ مِن ذُرِّيَّتِى بِوَادٍ غَيْرِ ذِى زَرْعٍ عِندَ بَيْتِكَ ٱلْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا۟ ٱلصَّلَوٰةَ فَٱجْعَلْ أَفْـِٔدَةًۭ مِّنَ ٱلنَّاسِ تَهْوِىٓ إِلَيْهِمْ وَٱرْزُقْهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمْ يَشْكُرُونَ (۳۷)

14-37a: تَهْوِىٓ – One meaning of تَهْوِىٓ has been explained in 6-71a. Although this word generally has negative connotations, being used for low desires, but it is also used in a good sense, as in تَقَرَّبَ الی اللّٰہ بِھَواہُ :He obtained nearness to Allah through his love. This word has also been used for the Holy Prophet’s love for doing good deeds, as in a hadith of Hazrat Ayesha: یسارعك ربك فی ھواك :Allah very quickly granted him (the Holy Prophet) the good things he loved, since the meaning of ھوی is the love of a thing that completely overtakes the heart (LA). Another hadith states: یا خُزُ كلُ واحدٍ مِنَالۡبَیۡع ماھَوَی which means مااَحَبَّ , the thing he loves (N). ھَوَی یَھۡوِی ھَوِیّاً and ھُوِیّاً are used in both senses, with ھَوِی meaning to come (down), drop, tumble, sink, and ھُوِیّ to go towards the top or to go against. The meaning of ھَوَی یَھۡوِی is quickness in walking and تَهْوِىٓ إِلَيْهِمْ has been taken to mean to incline towards them, or take fancy towards them, to elevate them, to desire them, and to quicken towards them (LA). ھَوَاء is that which is between the earth and the sky, and in the phrase أَفْـِٔدَتُهُمْ هَوَآءٌۭ :their hearts vacant in 14:43 هَوَآءٌۭ takes its meaning of vacant from the emptiness or void that exists in space (R). The meaning is that they are devoid of intelligence. Another meaning is that they will not be able to save anything because of fear (LA).

The reference in this verse is to Prophet Abraham leaving Prophet Ismail near the Kaa‘ba. The use of the word أَسْكَنتُ or settled, here is to show that this leaving was not because of expulsion but was part of Allah’s plan that some of the progeny of Prophet Ibrahim should settle here. A hadith also states that this leaving was in obedience to the command of Allah. The place is called  وَادٍ غَيْرِ ذِى زَرْعٍ : a valley unproductive of fruit, because it is a stony desert with scarce rainfall and is not conducive to agriculture. This phrase also indicates that Prophet Abraham left a part of his family here merely in obedience to the command of Allah and not for any worldly benefit. This is further supported by the statement لِيُقِيمُوا۟ ٱلصَّلَوٰةَ :that they may keep up prayer, indicating that the purpose of leaving them is that prayer should be established to seek the pleasure of the Lord without any consideration of worldly benefit. The words عِندَ بَيْتِكَ ٱلْمُحَرَّمِ :near Thy Sacred House, shows clearly that the Sacred House or Kaa‘ba already existed there, even though in the narration of the building of the Kaa‘ba by Prophet Abraham, Prophet Ismail is mentioned as participating in its building: وَإِذْ يَرْفَعُ إِبْرَٰهِـۧمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْتِ وَإِسْمَـٰعِيلُ :And when Abraham and Ishmael raised the foundation of the House (2:127). However, when Ishmael was left there, he was only a baby. The supplication to create yearning in the hearts of people towards the residents of Makkah, is actually praying for hearts to yearn for the Kaa‘ba. This is a remarkable supplication since it asks for hearts to be attracted towards a place where there seems to be nothing that could invite people, being even unsuitable for agriculture. This place was chosen so that people would come solely for the sake of Allah, and it would be reserved exclusively for religious purposes. This prayer also asks for the people of the city to be provided with food, even if the food was to come from other places.

In the next verse, Prophet Abraham continues his supplication by stating that Allah knows the intention and desires of a person and there is no element of worldliness in his prayer. It is for this reason that Allah blessed Prophet Abraham’s prayer such that hearts from around the world are drawn to the Kaa‘ba.

14-38   Our Lord, surely Thou knowest what we hide and what we proclaim. And nothing is hidden from Allah, either in the earth, or in the heaven.

رَبَّنَآ إِنَّكَ تَعْلَمُ مَا نُخْفِى وَمَا نُعْلِنُ ۗ وَمَا يَخْفَىٰ عَلَى ٱللَّهِ مِن شَىْءٍۢ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ (۳۸)

14-39   Praise be to Allah, Who has given me, in old age, Ishmael and Isaac! Surely my Lord is the Hearer of prayer.

 ٱلْحَمْدُ لِلَّهِ ٱلَّذِى وَهَبَ لِى عَلَى ٱلْكِبَرِ إِسْمَـٰعِيلَ وَإِسْحَـٰقَ ۚ إِنَّ رَبِّى لَسَمِيعُ ٱلدُّعَآءِ (۳۹)

14-40   My Lord, make me keep up prayer and from my offspring (too), our Lord, and accept my prayer.

رَبِّ ٱجْعَلْنِى مُقِيمَ ٱلصَّلَوٰةِ وَمِن ذُرِّيَّتِى ۚ رَبَّنَا وَتَقَبَّلْ دُعَآءِ (۴۰)

14-41   Our Lord, grant me protection and my parents and the believers on the day when the reckoning comes to pass.

 رَبَّنَا ٱغْفِرْ لِى وَلِوَٰلِدَىَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ ٱلْحِسَابُ (۴۱)

14-41a: It is possible that the entire supplication was not offered at one time. The last part that begins from 14:39 is from the period when Prophet Abraham was well advanced in age and both Prophet Ishmael and Prophet Ishaq had been born. Prophet Abraham’s prayer for his parent’s protection clearly shows that the mention of Prophet Abraham’s اَب (sire) mentioned elsewhere is not his father but some other elder of the family because later on Prophet Abraham disassociates himself from him: فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوٌّۭ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ: but when it became clear to him that he was an enemy of Allah, he dissociated himself from him (9:114).

14-28   Seest thou not those who change Allah’s favor for disbelief and make their people to alight in the abode of perdition —^a

أَلَمْ تَرَ إِلَى ٱلَّذِينَ بَدَّلُوا۟ نِعْمَتَ ٱللَّهِ كُفْرًۭا وَأَحَلُّوا۟ قَوْمَهُمْ دَارَ ٱلْبَوَارِ (۲۸)

14-28a: بَوَار – It means کَسَاد extreme dullness of market, stagnation, and a derived meaning is doom, perish or perdition, as in: يَرْجُونَ تِجَـٰرَةًۭ لَّن تَبُورَ :hope for a gain that perishes not (35:29); وَمَكْرُ أُو۟لَـٰٓئِكَ هُوَ يَبُورُ:And their plan will perish (35:10); وَكُنتُمْ قَوْمًۢا بُورًۭا :and you are a people doomed to perish (48:12).

By Allah’s favor is meant Divine revelation, or the Quran, and by changing Allah’s favor is meant not accepting it and adopting disbelief instead. This is as if favor is traded for disbelief. It refers to the people of Makkah who instead of accepting the favor of Allah are bent upon expelling the Holy Prophet who has brought this favor. The outcome of this action is the doom of their nation.

14-29   Hell. They will burn in it. And an evil place it is to settle in!

جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ ٱلْقَرَارُ (۲۹)

14-30   And they set up equals with Allah to lead astray from His path. Say: Enjoy yourselves, for surely your return is to the Fire.

وَجَعَلُوا۟ لِلَّهِ أَندَادًۭا لِّيُضِلُّوا۟ عَن سَبِيلِهِۦ ۗ قُلْ تَمَتَّعُوا۟ فَإِنَّ مَصِيرَكُمْ إِلَى ٱلنَّارِ (۳۰)

14-31   Tell My servants who believe to keep up prayer and spend out of what We have given them, secretly and openly, before the coming of the day in which there is no bartering, nor befriending.^a

قُل لِّعِبَادِىَ ٱلَّذِينَ ءَامَنُوا۟ يُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُنفِقُوا۟ مِمَّا رَزَقْنَـٰهُمْ سِرًّۭا وَعَلَانِيَةًۭ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌۭ لَّا بَيْعٌۭ فِيهِ وَلَا خِلَـٰلٌ (۳۱)

14-31a: Keeping up prayer and spending in the way of Allah is prescribed as the remedy for the difficulties being faced at that time at the hands of the disbelievers. See 2-254a for the day in which there will be no bartering nor befriending.

14-32   Allah is He Who created the heavens and the earth and sent down water from the clouds, then brought forth with it fruits as a sustenance for you, and He has made the ships subservient to you to run their course in the sea by His command, and He has made the rivers subservient to you.

ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًۭا لَّكُمْ ۖ وَسَخَّرَ لَكُمُ ٱلْفُلْكَ لِتَجْرِىَ فِى ٱلْبَحْرِ بِأَمْرِهِۦ ۖ وَسَخَّرَ لَكُمُ ٱلْأَنْهَـٰرَ (۳۲)

14-33   And He has made subservient to you the sun and the moon, pursuing their courses; and He has made subservient to you the night and the day.

وَسَخَّرَ لَكُمُ ٱلشَّمْسَ وَٱلْقَمَرَ دَآئِبَيْنِ ۖ وَسَخَّرَ لَكُمُ ٱلَّيْلَ وَٱلنَّهَارَ (۳۳)

14-34   And He gives you of all you ask of Him. And if you count Allah’s favors, you will not be able to number them. Surely man is very unjust, very ungrateful.

وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِن تَعُدُّوا۟ نِعْمَتَ ٱللَّهِ لَا تُحْصُوهَآ ۗ إِنَّ ٱلْإِنسَـٰنَ لَظَلُومٌۭ كَفَّارٌۭ (۳۴)

14-34a: تُحْصُو – حَصَی is a pebble and since in ancient times pebbles were used for counting (or because counting was taught by pebbles) hence the meaning of اِحۡصَاء became to acquire something by enumeration or reckoning, as in أَحْصَىٰ كُلَّ شَىْءٍ عَدَدًۢا :He keeps account of all things (72:28);  عَلِمَ أَن لَّن تُحْصُوهُ:He knows that (all of) you are not able to do it (73:20).

ظَلُومٌۭ And كَفَّارٌ – These are the superlative forms of ظالم  or unjust and کافر  or ungrateful, meaning very unjust and very ungrateful.

Subservience of sun, moon etc.: After mentioning in the previous two verses that Allah has made subservient and put to work for humans, the sun and moon, and the night and day, in this verse this concept is generalized by stating that everything has been placed in the service of humans and we use these resources to our advantage. Humans can benefit from these things as much as they want to, and their efforts reflect the desire to benefit. Wind, clouds, electricity, fire, water etc. all serve humans because they benefit us. The more that humans put these things to their use, the greater is the benefit that they derive from them. Just as humans benefit from the worldly blessings of Allah, they should endeavor to benefit from the spiritual blessings of Allah. Why would one unjustly and ungratefully disregard spiritual blessings? Divine revelation provides spiritual benefits just like the sun and moon  provide physical benefits. When man rejects Divine revelation, he deprives himself of its benefits, and in consequence has to bear suffering and distress, just as he would if he deprived himself of physical blessings. Another point that is conveyed in this verse is that the things people tend to worship are actually created to be subservient and in service to them.  

14-22   And the devil will say, when the matter is decided: Surely Allah promised you a promise of truth, and I promised you, then failed you. And I had no authority over you, except that I called you and you obeyed me; so blame me not but blame yourselves. I cannot come to your help, nor can you come to my help. I deny your associating me with Allah before. Surely for the unjust is a painful chastisement.^a

وَقَالَ ٱلشَّيْطَـٰنُ لَمَّا قُضِىَ ٱلْأَمْرُ إِنَّ ٱللَّهَ وَعَدَكُمْ وَعْدَ ٱلْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِىَ عَلَيْكُم مِّن سُلْطَـٰنٍ إِلَّآ أَن دَعَوْتُكُمْ فَٱسْتَجَبْتُمْ لِى ۖ فَلَا تَلُومُونِى وَلُومُوٓا۟ أَنفُسَكُم ۖ مَّآ أَنَا۠ بِمُصْرِخِكُمْ وَمَآ أَنتُم بِمُصْرِخِىَّ ۖ إِنِّى كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ ۗ إِنَّ ٱلظَّـٰلِمِينَ لَهُمْ عَذَابٌ أَلِيمٌۭ (۲۲)

14-22a: مصرخ – صَرۡخَة – It is a scream to call for help. صَارِخ is the one crying for help and  مُصۡرِخ is the one who comes to help in response to the cry of distress. The word صَرِیۡخ is used for both: the one crying in distress and the one who comes to save, as in فَلَا صَرِيخَ لَهُم:then there is no succor for them (36:43).

Satan rejects partnership with Allah: One meaning of إِنِّى كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ is as adopted in the translation, namely: I deny your associating me with Allah before. In this case, the meaning is that Satan declares that he always denied being a partner with Allah, or that he never claimed to be a partner with Allah, or that he never demanded that people should accept him as a partner in Allah’s powers. These meanings fit the context because in this verse Satan says that Allah’s promises were true, while his promises were false. From this observation people should have understood that if he had any godly powers, he would have fulfilled his promises. So, how can he help those who are asking for his assistance, because he is not a partner with God.

The misplaced devotion of followers leads leaders astray: Another meaning can be Satan saying to his followers that your polytheism is responsible for my denial of God. If you had not made me a partner with God, then I would not have denied God. In this case, Satan is understood to be the leader who is mentioned in the last verse: إِنَّا كُنَّا لَكُمْ تَبَعًۭا :We were your followers. So, on the Day of Judgement when the followers appeal to their leaders that we accepted what you said and followed you, the leaders would say: It was your following that made us disbelievers. Many people who claim an equal status with God, with people blindly following them are continuing to do so because of the ignorance of their followers. If people elevate a person, then it leads to them having delusions of grandeur. Thus, when people claim that we are in distress because of following you, the leaders will reply that we became disbelievers because you thrust greatness on us and fed our increasing disbelief. In other words, you are responsible for our destruction.

Another interpretation is Satan saying I deny that you made me a partner with Allah in your obedience of Allah, because Allah commands the doing of good deeds and I called you to commit evil deeds.

There are two noteworthy takeaways from this verse: The promises of Allah are true, and the promises of Satan are false. The practical manifestation of this can be seen in this world. Acts of goodness always leads to happiness as promised by Allah and the happiness that Satan promises from doing evil never materializes. Those who get ruined by keeping bad company know that the promises made by their devilish friends when luring them into evil, turn out to be false. The second important takeaway is that Satan has no domination over anyone, good or evil. Satan can only insinuate, which the unfortunate person readily accepts. While Allah has not given Satan power over any human, people often choose to follow Satan of their own free will.

14-23   And those who believe and do good are made to enter Gardens, wherein flow rivers, abiding therein by their Lord’s permission. Their greeting therein is, Peace!

وَأُدْخِلَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ ۖ تَحِيَّتُهُمْ فِيهَا سَلَـٰمٌ (۲۳)

14-24   Seest thou not how Allah sets forth a parable of a good word as a good tree, whose root is firm and whose branches are high,^a

أَلَمْ تَرَ كَيْفَ ضَرَبَ ٱللَّهُ مَثَلًۭا كَلِمَةًۭ طَيِّبَةًۭ كَشَجَرَةٍۢ طَيِّبَةٍ أَصْلُهَا ثَابِتٌۭ وَفَرْعُهَا فِى ٱلسَّمَآءِ (۲۴)

14-24a: أَصْل – The أَصْل of a thing is its lowest part (LA) or the foundation of a thing such that if the foundation is lifted, the whole thing is lifted with it (R).

فَرْع – It means a branch and its plural is فُرُوع . It is used in two contexts; one is in the sense of length or height because the meaning of فَرَعَ is طَالَ and second in the sense of width as تفَرَّعَ means spread out.

In this verse, a metaphor is given of  كَلِمَةًۭ طَيِّبَةًۭ :a good word, and in verse 14:26 a metaphor is given of كَلِمَةٍ خَبِيثَةٍ :an evil word, depicting truth and falsehood. Some have taken كَلِمَةًۭ طَيِّبَةًۭ to mean لا الٰه اِلّا اللّٰہ :There is no god but Allah, some have taken it to mean the Quran, and some have taken it to be inviting people to Islam. In actuality, all these are included in كَلِمَةًۭ طَيِّبَةًۭ. Similarly, كَلِمَةٍ خَبِيثَةٍ has variously been interpreted as unbelief, untruth etc., all of which are included in falsehood. We are told that the example of a truthful word is like a tree whose roots are firmly grounded in the earth and its branches are spread out high above, such that the branches are both lofty and encompass a large area. This metaphor is given to help our understanding. Is the tree mentioned a date-palm? In an authentic hadith, a Muslim has been compared to a date palm because no part of a date palm is wasted, and everything is put to good use. However, in this verse the example is not of a Muslim but of a good word, and what is conveyed is that just as the branches of a tree whose roots are firmly grounded in the earth creates a wide canopy of branches, so too is a good word whose foundational principle is strong and its subsidiary tenets are firmly connected with the foundational principle regardless of how distant they may spread out, just like the branches of a tree are connected with the trunk.

The subsidiary tenets fall within the domain of the foundational principle, and just as there is a clearly visible relationship between the branches and the roots of a tree, similarly the use of logic illuminates the relationship between the foundational principle and the subsidiary tenets. Another similarity indicated is that just as the roots of a tree obtain nutrients by absorbing water while its branches spread out above and absorb sunlight and gases to complement and complete the plant’s nutritional needs, similarly the foundational principles of truth are established by Divine revelation which is like the water for the tree, but the subsidiary tenets, besides being fed by the Divine revelation are also fed by ijtihad, or logical reasoning, to meet the exigencies prevailing as a result of current conditions.

The trees of heaven are born from a person’s deeds: The parable of the trees is mentioned immediately after the mention of paradise which indicates that there is a connection between the two. The description of paradise given in the Quran is that of a garden with rivers flowing beneath. By comparing a good word with a tree, it is made known that the trees and fruits of heaven are the result of good words that one accepts and then acts upon. Thus, every good word is like a seed that grows into a tree that fruits perpetually, as stated in 14:25. The heavenly trees are not like the trees of this world which fruit once or twice in a year. In contrast, the heavenly trees bear fruit all the time. It is a person’s actions that transform into gardens and fruits. In this world, these heavenly trees and fruits for the most part remain hidden, but they will become fully visible in the next world. Thus, every person’s paradise is prepared according to his deeds.

14-25   Yielding its fruit in every season by the permission of its Lord? And Allah sets forth parables for men that they may be mindful.

 تُؤْتِىٓ أُكُلَهَا كُلَّ حِينٍۭ بِإِذْنِ رَبِّهَا ۗ وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ (۲۵)

14-26   And the parable of an evil word is as an evil tree pulled up from the earth’s surface; it has no stability.^a

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍۢ كَشَجَرَةٍ خَبِيثَةٍ ٱجْتُثَّتْ مِن فَوْقِ ٱلْأَرْضِ مَا لَهَا مِن قَرَارٍۢ (۲۶)

14-26a: ٱجْتُثَّتْ  – The جُثّة of a thing is its part which can be seen, and اِجۡتِثَات is the uprooting of its manifest part.

Just as the example of a good word is given by a firmly rooted tree, the example of falsehood is given by a tree whose roots are not firmly entrenched and which gets uprooted at the slightest opposition. The hallmark of falsehood is that it is not sustainable. A single argument can shatter it. By giving these two examples, we are told that the truthfulness of the Quran is so strong that no argument can break through its armor. As rational thinking becomes more commonplace in the world, the strength of Quranic truths and the elevated status of its branches will continue to become more manifest, and falsehood will continue to dissipate. The situation with all false beliefs that are opposed to Islam is that they are not based on sound principles and hence cannot stand up against Islam.

14-27   Allah confirms those who believe with the sure word in this world’s life and in the Hereafter; and Allah leaves the wrongdoers in error; and Allah does what He pleases.^a

يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ بِٱلْقَوْلِ ٱلثَّابِتِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْـَٔاخِرَةِ ۖ وَيُضِلُّ ٱللَّهُ ٱلظَّـٰلِمِينَ ۚ وَيَفْعَلُ ٱللَّهُ مَا يَشَآءُ (۲۷)

14-27a: In this last verse of the section, the effect of following the true principles is explained as firmness that can be seen in the lives of the righteous, both in this world and in the Hereafter. There is probably a weakness in the belief of a person who does not find strength in his conviction.

 يُضِلُّ ٱللَّهُ ٱلظَّـٰلِمِينَ – In the statement, Allah leaves the wrongdoers in error, we are told that Allah intends to strengthen the belief of people through His revelations, but He leaves those who choose to act unjustly in their erroneous ways. Persisting in ignorance leads to destruction.  

14-13   And those who disbelieved said to their messengers: We will certainly drive you out of our land, unless you come back into our religion. So their Lord revealed to them: We shall certainly destroy the wrongdoers,

وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لِرُسُلِهِمْ لَنُخْرِجَنَّكُم مِّنْ أَرْضِنَآ أَوْ لَتَعُودُنَّ فِى مِلَّتِنَا ۖ فَأَوْحَىٰٓ إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ ٱلظَّـٰلِمِينَ (۱۳)

14-14   And We shall certainly settle you in the land after them. This is for him who fears standing in My presence and fears My threat.^a

وَلَنُسْكِنَنَّكُمُ ٱلْأَرْضَ مِنۢ بَعْدِهِمْ ۚ ذَٰلِكَ لِمَنْ خَافَ مَقَامِى وَخَافَ وَعِيدِ (۱۴)

14-4a: مَقَامِى – It can mean My Majesty, and  مقامcan be a verbal noun meaning قیام  or standing up, and also a noun of place or time, that is the place or time of standing (R). So, the meaning of مَقَامِى here can be standing before Me (Allah) the custodian and guardian of actions, or standing before My justice and fairness. It can also mean the place of gathering on the Day of Judgment.

The expulsion of messengers and their final success: Allah’s rule with all messengers is the same, namely that all messengers are ultimately successful, but all of them have to pass through a phase when the forces of evil dominate, and the messengers are promised that an attempt will be made to efface the truth, but they, the messengers, will be successful, and evil will be uprooted. The word أَرْضِنَآ in verse 14:13 particularly refers to those places where the prophet’s opponents are in dominance but ٱلْأَرْضَ in verse 14:14 indicates land in general indicating that the truth may be established at any location. However, the promise of bringing the messenger back to the place from which the expulsion occurred is specific to the Holy Prophet: لَرَآدُّكَ إِلَىٰ مَعَادٍۢ ۚ:…will surely bring thee back to the Place of Return (28:85). For the explanation of

لَتَعُودُنَّ فِى مِلَّتِنَا : you come back into our religion, see 7-88a. These words also show that the revelation of this surah took place during the period when the enemies planned to expel the Holy Prophet from Makkah.

14-15   And they sought judgment, and every insolent opposer was disappointed:^a

وَٱسْتَفْتَحُوا۟ وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍۢ (۱۴)

14-15a: ٱسْتَفْتَحُوا۟ – اِسۡتِفۡتاح is from فَتۡح  which means the doing away of chains and fetters, that is opening them. It is used both in a physical sense, for what can be seen, and also for the branches of knowledge, which relate to insight.

The meaning of فتح الۡقَضِیَّةَ فتاحاً is to give a judgment in a court case, as if the restraints or difficulties are removed, as for example in: رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَـٰتِحِينَ : Our Lord, decide between us and our people with truth, and Thou art the Best of the Deciders (7:89). فَتۡح is also used in the sense of victory and assistance. The meaning of اِسۡتِفۡتاح can also be ط۔َلَبُ الفتح and ط۔َلَبُ الفتاح that is to desire victory or desire a judgment (R).

اِسۡتِفۡتاح or requiring a judgment is sought both by prophets as in رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَـٰتِحِينَ : Our Lord, decide between us and our people with truth, and Thou art the Best of the Deciders (7:89), and also by their opponents as in: رَبَّنَا عَجِّل لَّنَا قِطَّنَا  : Our Lord, hasten on for us our portion… (38:16) and فَأْتِنَا بِمَا تَعِدُنَآ : Then bring to us what thou threatenest us with… (7:70). Before setting out for the Battle of Badr, Abu Jahal also supplicated for which see 8-18a.

14-16 Hell is before him and he is given to drink of boiling water;^a

مِّن وَرَآئِهِۦ جَهَنَّمُ وَيُسْقَىٰ مِن مَّآءٍۢ صَدِيدٍۢ (۱۶)

14-16a: صَدِيدٍۢ – صَدّ or صُدُود is to restrain someone or to hold oneself back, and صَدِید means pus and other fluids that gather between the skin and muscle, and this has been mentioned as a metaphor for the food of the inmates of hell (R). صَدِید is also used for hot water that has been boiled until it becomes dense, and also for sediment, dreg and residue (LA).

14-17   He drinks it little by little and is not able to swallow it; and death comes to him from every quarter, yet he dies not. And before him is vehement chastisement.^a

يَتَجَرَّعُهُۥ وَلَا يَكَادُ يُسِيغُهُۥ وَيَأْتِيهِ ٱلْمَوْتُ مِن كُلِّ مَكَانٍۢ وَمَا هُوَ بِمَيِّتٍۢ ۖ وَمِن وَرَآئِهِۦ عَذَابٌ غَلِيظٌۭ (۱۷)

14-17a: يَتَجَرَّعُ – جَرِعَ or تَجَرَّعَ means to swallow or gulp down water. جُرۡعَة and جَرۡعَة refers to one sip and drinking once (LA). In Al-Nihayah the meaning of تَجَرَّعُ is given as drinking the water quickly, and according to some it means drinking one sip at a time.

يُسِيغ – سَاغَ  – It is used for food or water that can be swallowed easily, as in سَآئِغًۭا لِّلشَّـٰرِبِينَ : agreeable to the drinkers (16:66).

After judgment was demanded by the opponents of truth, they are told that those who try to destroy the truth will fail. After the punishment of facing failure in this world, the chastisement of the next world is mentioned. For the meaning of مَوْتُ see 2-56a. The meaning here is the suffering that takes one to the verge of death but since there is no death in the Hereafter, the sufferer does not die. This is made clear in:  لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ : He will neither die therein, nor live (20:74).

مِن وَرَآئِهِۦ – The meaning can be both before them and behind them. Hence the reference in مِن وَرَآئِهِۦ عَذَابٌ غَلِيظٌۭ can be to the chastisement of this world.

14-18   The parable of those who disbelieve in their Lord: Their works are as ashes on which the wind blows hard on a stormy day. They have no power over aught they have earned. That is straying far away.^a

مَّثَلُ ٱلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ ۖ أَعْمَـٰلُهُمْ كَرَمَادٍ ٱشْتَدَّتْ بِهِ ٱلرِّيحُ فِى يَوْمٍ عَاصِفٍۢ ۖ لَّا يَقْدِرُونَ مِمَّا كَسَبُوا۟ عَلَىٰ شَىْءٍۢ ۚ ذَٰلِكَ هُوَ ٱلضَّلَـٰلُ ٱلْبَعِيدُ (۱۸)

14-18a: يَوْمٍ عَاصِفٍۢ – عَاصِفٍۢ is a quality of the wind. See 10-22a. Its attribution to يَوْمٍ or day is metaphorical and not to a real day.

The actions of the disbelievers are likened to ashes that get blown away by a gust of wind. Their entire efforts were directed at fulfilling their animal desires so with the end of their lives, their actions are fruitless and do not benefit them in the hereafter.

14-19   Seest thou not that Allah created the heavens and the earth with truth? If He please, He will take you away and bring a new creation,^a

أَلَمْ تَرَ أَنَّ ٱللَّهَ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۚ إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍۢ جَدِيدٍۢ (۱۹)

14-19a: What is the relationship between the two parts of this verse? The meaning of creating the heavens and the earth with truth is that to every action there is a consequence, and hence human actions cannot be without consequence either, and it is a nation’s actions and deeds that are responsible for its decline.

14-20   And that is not difficult for Allah.

وَمَا ذَٰلِكَ عَلَى ٱللَّهِ بِعَزِيزٍۢ (۲۰)

14-21   And they will all come forth to Allah, then the weak will say to those who were proud: We were your followers, can you then avert from us aught of the chastisement of Allah? They will say: If Allah had guided us, we would have guided you. It is the same to us whether we cry or bear patiently; there is no escape for us.^a

وَبَرَزُوا۟ لِلَّهِ جَمِيعًۭا فَقَالَ ٱلضُّعَفَـٰٓؤُا۟ لِلَّذِينَ ٱسْتَكْبَرُوٓا۟ إِنَّا كُنَّا لَكُمْ تَبَعًۭا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ ٱللَّهِ مِن شَىْءٍۢ ۚ قَالُوا۟ لَوْ هَدَىٰنَا ٱللَّهُ لَهَدَيْنَـٰكُمْ ۖ سَوَآءٌ عَلَيْنَآ أَجَزِعْنَآ أَمْ صَبَرْنَا مَا لَنَا مِن مَّحِيصٍۢ (۲۱)

14-21a: تَبَعًۭا – It is the plural of تابع or follower.

لَوْ هَدَىٰنَا ٱللَّهُ لَهَدَيْنَـٰكُمْ – :If Allah had guided us, we would have guided you. The aim of guiding in this verse can be guiding to the path of truth, but based on the context, the interpretation is  guidance to the way that would have saved them from chastisement. The latter seems logical because the question asked is, can you avert some of the chastisement from us?

 جَزِعْنَا – The literal meaning of جَزۡع is to cut the rope from the middle, and جَزۡع is spoken of such sorrow or grief that turns a person away from the thing that is in front and cuts him from it (R). This is the opposite of patience. The emotions of grief and patience can coexist together but not so of جَزۡع and صبر  or patience.

 مَّحِيصٍۢ – The meaning of حَیص is to separate from a thing. مَحِیص مَھۡرَبۡ means a place of escape (LA). The meaning of حَیۡصَ بَیۡصَ   is severity and intensity.

14-7      And when your Lord made it known: If you are grateful, I will give you more, and if you are ungrateful, My chastisement is truly severe.^a

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌۭ (۷)

14-7a: Allah has made known here a general principle that when a person is grateful for a blessing then more blessings follow, while the outcome of ungratefulness is sorrow. For the meaning of شَكَرْ or grateful, see 2:52a. In a practical sense, being grateful means making full use of all resources that Allah has provided to achieve that blessing, and this rule applies both to physical and spiritual blessings. Allah has kept the potential in the earth to provide nutrients to a seed and gratefulness for this blessing is to plant the seed. Similarly, Allah has kept the potential in the human soul to increase its hidden strengths by following Divine revelation and gratefulness for this blessing is to accept and act on the Divine revelation. Those who act according to this principle reap benefits and those who do not suffer deprivation and sorrow.

14-8      And Moses said: If you are ungrateful, you and all those on earth, then Allah is surely Self-sufficient, Praised.^a

 وَقَالَ مُوسَىٰٓ إِن تَكْفُرُوٓا۟ أَنتُمْ وَمَن فِى ٱلْأَرْضِ جَمِيعًۭا فَإِنَّ ٱللَّهَ لَغَنِىٌّ حَمِيدٌ (۸)

14-8a: The meaning is that Allah is not affected at all by disbelief whether it is in the form of rejecting Him or being ungrateful to Him. Allah does not benefit if someone believes or is grateful and neither is he harmed by ungratefulness and disbelief, because He is not in need of any of these things. Similarly, praising Allah has no effect on His majesty.

14-9      Has not the account reached you of those before you, of the people of Noah and ‘Ad and Thamud — and those after them? None knows them but Allah. Their messengers came to them with clear arguments, but they thrust their hands into their mouths and said: We deny that with which you are sent, and surely we are in serious doubt as to that to which you invite us.^a

أَلَمْ يَأْتِكُمْ نَبَؤُا۟ ٱلَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍۢ وَعَادٍۢ وَثَمُودَ ۛ وَٱلَّذِينَ مِنۢ بَعْدِهِمْ ۛ لَا يَعْلَمُهُمْ إِلَّا ٱللَّهُ ۚ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ فَرَدُّوٓا۟ أَيْدِيَهُمْ فِىٓ أَفْوَٰهِهِمْ وَقَالُوٓا۟ إِنَّا كَفَرْنَا بِمَآ أُرْسِلْتُم بِهِۦ وَإِنَّا لَفِى شَكٍّۢ مِّمَّا تَدْعُونَنَآ إِلَيْهِ مُرِيبٍۢ (۹)

14-9a: رَدُّوٓا۟ أَيْدِيَهُمْ فِىٓ أَفْوَٰهِهِمْ – This can be interpreted in three ways. The first is that the disbelievers bite their hands in their rage and fury by putting their hands in their mouth. A similar expression is also used elsewhere to show anger: عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ :they bite (their) finger tips in rage against you (3:119). A second interpretation is that they put their hands before their mouth as a gesture to stay quiet, and a third interpretation is that they put their hands in the mouth of prophets, that is to shut them up and stop them from speaking. The use of the word ردّ is to show that they do this repeatedly (R).

The narrative here has been changed from Moses and made general. It is then stated that there have been many nations that are known only to Allah, that is they have passed away and left no trace in history. Based on these words, Ibn Masud states that genealogists who trace human ancestry all the way to Adam are in error.  

14-10   Their messengers said: Is there doubt about Allah, the Maker of the heavens and the earth? He invites you to forgive you your faults and to respite you till an appointed term. They said: You are nothing but mortals like us; you wish to turn us away from that which our fathers used to worship; so bring us clear authority.^a

قَالَتْ رُسُلُهُمْ أَفِى ٱللَّهِ شَكٌّۭ فَاطِرِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى ۚ قَالُوٓا۟ إِنْ أَنتُمْ إِلَّا بَشَرٌۭ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَـٰنٍۢ مُّبِينٍۢ (۱۰)

14-10a: سُلْطَـٰنٍۢ – For the meaning of سلطان see 3-151a. In the previous verse, it is stated that the messengers came to them with clear signs, that is with convincing arguments. Here they ask for clear authority which shows that their demand is for truth to prevail as they had been told that it would.

14-11    Their messengers said to them: We are nothing but mortals like yourselves, but Allah bestows (His) favors on whom He pleases of His servants. And it is not for us to bring you an authority, except by Allah’s permission. And on Allah let the believers rely.

قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلَّا بَشَرٌۭ مِّثْلُكُمْ وَلَـٰكِنَّ ٱللَّهَ يَمُنُّ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ وَمَا كَانَ لَنَآ أَن نَّأْتِيَكُم بِسُلْطَـٰنٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ (۱۱)

14-12   And why should we not rely on Allah? and He has indeed guided us in our ways. And we would certainly bear with patience your persecution of us. And on Allah should the reliant rely. ^a

وَمَا لَنَآ أَلَّا نَتَوَكَّلَ عَلَى ٱللَّهِ وَقَدْ هَدَىٰنَا سُبُلَنَا ۚ وَلَنَصْبِرَنَّ عَلَىٰ مَآ ءَاذَيْتُمُونَا ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُتَوَكِّلُونَ (۱۲)

14-12a: Although the narration is general and applies to all prophets, but the specific reference is to the Holy Prophet.

13-27   And those who disbelieve say: Why is not a sign sent down to him by his Lord? Say: Allah leaves in error whom He pleases, and guides to Himself those who turn (to Him) —^a

وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌۭ مِّن رَّبِّهِۦ ۗ قُلْ إِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِىٓ إِلَيْهِ مَنْ أَنَابَ (۲۷)

13-27a: A destructive punishment is demanded as a sign, similar to a demand made in 13:7. In response, the disbelievers are given examples to explain that they can derive benefit from Divine revelation just as the earth benefits from rain. However, since they remain intransigent in their demand, a reply is given in the last verse of this section and they are told that they would be put through small hardships before the destructive chastisement.

The last part of this verse shows that Allah guides to Himself those who turn to Him. If someone chooses to remain in error by not turning to Allah and not making any effort to seek Him, then Allah does not forcibly bring such a person to Him but leaves him with his choice of staying in error.

13-28   Those who believe and whose hearts find rest in the remembrance of Allah. Now surely in Allah’s remembrance do hearts find rest.^a

ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ ۗ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ (۲۸)

13-28a: In the remembrance of Allah hearts find rest: This is a truism which is testified to by the lives of all pious people, who find peace in their hearts even while going through trials and tribulations, when dealing with all kinds of difficulties and repeated failures, and even if imprisoned. Without the remembrance of Allah, hearts find no rest. It is also a reality made clear by the life of people who greedily seek the world that they do not have a peaceful heart regardless of the successes they achieve. They may conquer country after country, but the fire of more conquests is always flaring in their heart and as more and more wealth flows into their coffers, the fire of worldly desires just intensifies. Neither conquests nor the riches of this world have ever created peace in any person’s heart, and because the spiritual heart of a person cannot progress unless it finds peace, one’s hidden potential does not develop and the purpose for which a person is created is lost. After conveying that the peace of heart is only born from remembering Allah, attention is drawn to the great revolution that takes place in the human heart by establishing a relationship with Allah.

13-29   Those who believe and do good, a good final state is theirs and a goodly return.^a

 ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ طُوبَىٰ لَهُمْ وَحُسْنُ مَـَٔابٍۢ (۲۹)

13-29a: طُوبَىٰ – It is derived from طاب and there are several narrations about its meaning which include happiness and peace, abundant good and nobility etc. (RM). According to Mufradat طوبی is the name of a tree in Paradise but it states that the preferred meaning is that طوبی is every blessing of Paradise such as permanence without decay, honor which never diminishes, richness that leaves no need unfulfilled.

13-30   Thus We have sent thee among a nation before which other nations have passed away, that thou mightest recite to them what We have revealed to thee, and (still) they deny the Beneficent. Say: He is my Lord, there is no god but He; in Him do I trust and to Him is my return.^a

كَذَٰلِكَ أَرْسَلْنَـٰكَ فِىٓ أُمَّةٍۢ قَدْ خَلَتْ مِن قَبْلِهَآ أُمَمٌۭ لِّتَتْلُوَا۟ عَلَيْهِمُ ٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ وَهُمْ يَكْفُرُونَ بِٱلرَّحْمَـٰنِ ۚ قُلْ هُوَ رَبِّى لَآ إِلَـٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ (۳۰)

13-30a: مَتَابِ – In reality it is متابی . مَتَابِ means complete repentance, or abandoning all ugly things and doing all beautiful things (R).

There are two statements in this verse. The first is that Allah has revealed to the Holy Prophet just as He has been revealing to previous nations. The second is that the disbelievers deny the Beneficent. The relationship between these two statements is that revelation is sent under Allah’s attribute of Beneficence. Just as Allah provides for all physical needs of life out of his perfect nature, similarly He sends revelation to meet the needs of the spiritual everlasting life. Thus, Allah states: ٱلرَّحْمَـٰنُ ١عَلَّمَ ٱلْقُرْءَانَ : The Beneficent taught the Quran (55:1-2). Those who benefit from this revelation will find everlasting life.

13-31   And if there could be a Qur’an with which the mountains were made to pass away, or the earth were cloven asunder, or the dead were made to speak— nay, the commandment is wholly Allah’s.^a Do not those who believe know that, if Allah please, He would certainly guide all the people?^b And as for those who disbelieve, disaster will not cease to afflict them because of what they do, or it will alight close by their abodes, until the promise of Allah come to pass. Surely Allah will not fail in (His) promise.^c

وَلَوْ أَنَّ قُرْءَانًۭا سُيِّرَتْ بِهِ ٱلْجِبَالُ أَوْ قُطِّعَتْ بِهِ ٱلْأَرْضُ أَوْ كُلِّمَ بِهِ ٱلْمَوْتَىٰ ۗ بَل لِّلَّهِ ٱلْأَمْرُ جَمِيعًا ۗ أَفَلَمْ يَا۟يْـَٔسِ ٱلَّذِينَ ءَامَنُوٓا۟ أَن لَّوْ يَشَآءُ ٱللَّهُ لَهَدَى ٱلنَّاسَ جَمِيعًۭا ۗ وَلَا يَزَالُ ٱلَّذِينَ كَفَرُوا۟ تُصِيبُهُم بِمَا صَنَعُوا۟ قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًۭا مِّن دَارِهِمْ حَتَّىٰ يَأْتِىَ وَعْدُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ لَا يُخْلِفُ ٱلْمِيعَادَ (۳۱)

13-31a: جِبَالُ – It is the plural of جَبَل which means a mountain. Metaphorically this word is also used for people of great importance because the commonality between the two is one of permanence and stability (R). Fara states: الجَبَلُ سَیّدُ القوم و عالِمُھم : The chiefs and scholars of the nation are called mountains (LA). Strong men are called فَلان جَبَلٌ من الجِبال : that person is a mount among mountains (LA).

The miracles of the Quran: The answer to لَوْ (if) is omitted and this is done in situations where the wording of the context makes it obvious what the answer is. The obvious answer to the question if there could be a Quran is: this is the Quran لکان ھذا القران (RM). This is made even clearer in another place where it is stated:

 لَوْ أَنزَلْنَا هَـٰذَا ٱلْقُرْءَانَ عَلَىٰ جَبَلٍۢ لَّرَأَيْتَهُۥ خَـٰشِعًۭا مُّتَصَدِّعًۭا مِّنْ خَشْيَةِ ٱللَّهِ ۚ  : Had We sent down this Quran on a mountain, thou wouldst certainly have seen it falling down, splitting asunder because of the fear of Allah (59:21). By stating لِّلَّهِ ٱلْأَمْرُ جَمِيعًا : the commandment is wholly Allah’s, it is made clear that the Quran will accomplish all the things mentioned. The meaning of making the mountains to pass away or to remove them from their place is to remove the powerful men who were being a hindrance in the way of Islam as is evident from the explanation of the word جَبَل  or mountain. Cleaving the earth asunder means causing canals and springs to flow forth. (RM – IJ). Metaphorically, it means canals and springs of spiritual knowledge flowing since the surah mentions water flowing into valleys according to their capacity to absorb it (see 13:17a). The meaning of the dead speaking is that spiritually dead people will come alive, as the Quran states elsewhere: مَن كَانَ مَيْتًۭا فَأَحْيَيْنَـٰهُ : Is he who was dead, then We raised him to life (6:122) and اذ ادعاکم لما یحییکم : When he calls you to that which gives you life (8:24). بل is used because if someone thinks how can such a transformation be possible, then one needs to remember that everything is in the power of Allah and He will bring it about. Thus, in verse 13:28 it is stated that a great revolution will take place in human hearts by this Quran, which will not just be confined to the hearts, rather the great revolution produced by the Quran will manifest clearly and openly in society.

13-31b: يَا۟يْـَٔسِ – The meaning of يَا۟يْـَٔسِ here is taken to be یَعۡلم and some have said that this meaning is in the vernacular of Hawazin (RM), and according to some this is used as a metaphor because the despondent person knows that something will not happen (RM). In explaining why يَا۟يْـَٔسِ meaning despondent, disheartened, hopeless, despair etc., is translated as عۡلم(know) Mufradat explains that although the meaning here is taken as عۡلم but it should not be understood as a literal meaning but rather a consequential meaning. The knowledge about the negation (in this case the knowledge that Allah does not forcibly guide people) makes one despair of it happening. Hence (by circumstantial evidence) it can be said that يَا۟يْـَٔسِ  occurs in the sense of یَعۡلَم

Both the first and the second part of the verse give good news that all these hurdles will be removed, and the dead will begin to speak, since it is stated that if Allah desires he would guide all people.

13-31c: قَارِعَةٌ – The meaning of قَرۡع is to strike one thing against another and قَارِعَة means afflictions or disasters. In the explanation of  قَارِعَة here, it has been stated to mean some battle in the time of the Holy Prophet in which he did not personally participate (LA). The resurrection is also called القَارِعَةٌ.

The end of the verse is a response to the repeated demand of the disbelievers for a sign. The interpretation in the explanation of this verse is correct to infer the disbelievers mentioned are the Quraish and the Arabs and by قَارِعَةٌ  is meant wars. By وَعْدُ ٱللَّهِ is meant the final victory of Islam and its rule which occurred after the conquest of Makkah. The indication in

 قَرِيبًۭا مِّن دَارِهِمْ is that the calamities may either directly descend on the opponents of Islam or in their environs as a warning to them. In تَحُلُّ the address may be to the Holy Prophet, indicating that he should travel near their habitation, as happened at Hudaibiyah..   

13-38   And certainly We sent messengers before thee and appointed for them wives and children. And it is not in (the power of) a messenger to bring a sign except by Allah’s permission. For every term there is an appointment.

وَلَقَدْ أَرْسَلْنَا رُسُلًۭا مِّن قَبْلِكَ وَجَعَلْنَا لَهُمْ أَزْوَٰجًۭا وَذُرِّيَّةًۭ ۚ وَمَا كَانَ لِرَسُولٍ أَن يَأْتِىَ بِـَٔايَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۗ لِكُلِّ أَجَلٍۢ كِتَابٌۭ (۳۸)

13-39   Allah effaces what He pleases and establishes (what He pleases), and with Him is the basis of the Book.^a

يَمْحُوا۟ ٱللَّهُ مَا يَشَآءُ وَيُثْبِتُ ۖ وَعِندَهُۥٓ أُمُّ ٱلْكِتَـٰبِ (۳۹)

13-39a: كِتَـٰبِ – According to Raghib, كِتَـٰبِ or Book, is sometimes used in the sense of to create and to destroy and he gives this verse as an example of this meaning. He interprets لِكُلِّ أَجَلٍۢ كِتَابٌۭ as meaning that some things are being created with an appointed term and others are being destroyed at the end of their term – all as part of a wise plan. This is what is meant by أُمُّ ٱلْكِتَـٰبِ : the basis of the Book, and this is in accordance with what is stated elsewhere in: كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ : Every moment He is in a state (of glory) (55:29) (R).

The first part of this verse refutes the mocking of the disbelievers by stating that having a family by no means detracts from the mission of a messenger. Previous messengers also had wives and children. Then the sign that the disbelievers demanded repeatedly are mentioned, and they are told that even the previous messengers did not have the authority to destroy their opponents on their own, as and when they willed. This authority belongs to Allah Who can do whatever He likes and whenever He likes. After this, the general Divine law is mentioned that there is an appointed term for a nation at the end of which it is destroyed, and another nation is raised in its stead. Another interpretation of أُمُّ ٱلْكِتَـٰبِ is that it refers to لَوْحٍۢ مَّحْفُوظٍۭ : guarded tablet, which is the knowledge of Allah in which all His commands are present. In a note in Ruh al-Maani, it is stated that by أُمُّ ٱلْكِتَـٰبِ is meant the fundamental principles of religion that are never changed. The word أُمُّ ٱلْكِتَـٰبِ has been used in this sense in another place in the Quran as well, namely: ءَايَـٰتٌۭ مُّحْكَمَـٰتٌ هُنَّ أُمُّ ٱلْكِتَـٰبِ : some of its verses are decisive – they are the basis of the Book (3:7).

يَمْحُوا۟ ٱللَّهُ مَا يَشَآءُ وَيُثْبِتُ – Allah effaces what He pleases and establishes (what He pleases). This also provides evidence that if Allah desires, He may change what is decreed. This is a fact and is indicated in وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ : And Allah has full control over His affairs (12:21). Accordingly, it is stated very clearly in the next verse that some promised chastisements can be cancelled if Allah desires. Not inflicting the promised chastisements is the result of the extensive forgiveness and kindness of Allah which defies human comprehension. Allah does not let a person despair under any condition.

13-40   Whether We let thee see part of that which We promise them, or cause thee to die, thine is but the delivery of the message, and Ours to call (them) to account.

وَإِن مَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِنَّمَا عَلَيْكَ ٱلْبَلَـٰغُ وَعَلَيْنَا ٱلْحِسَابُ (۴۰)

13-41   See they not that We are visiting the land, curtailing it of its sides? And Allah pronounces a doom — there is no repeller of His decree. And He is Swift in calling to account.^a

أَوَلَمْ يَرَوْا۟ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا ۚ وَٱللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ وَهُوَ سَرِيعُ ٱلْحِسَابِ (۴۰)

13-41a: أَطْرَافِ – It is the plural of طرف , and refer to 3-127a for its meaning. The meaning of طَرَفُ الۡقَوم means their chief or headman and أَطْرَافِ means the noblemen of a nation. Accordingly, the meaning of curtailing it of its sides is taken to mean the death of scholars, or the death of their capable persons, and the diminution of their fruits. اَطۡرافُ الرِجال also means the nobility (LA), which Mujahid has taken to be the meaning here of curtailing it of its sides (IJ).

The acceptance of truth is a clear sign of its final supremacy: Mention is made earlier of the failure of the disbelievers, and they are told that the infliction of chastisement is in the hands of Allah. Then in the previous verse it is stated that even if the Holy Prophet dies, Allah is the One who will hold them to account. In this verse, the disbelievers are told that if only they would reflect, they would see that the signs of their final defeat are already emerging in the form of the land being curtailed for them from all sides. Thus, the men of note among them are progressively diminishing, and Islam is spreading even in the far-flung areas of Arabia. The diminishing of their men of note is not only through their battlefield losses and natural deaths but also through conversion to Islam. Thus, people of the caliber of Abu Bakr, Umar, Usman, and Hamza had joined the fold of Islam. However, the most significant success, which we can relate to our times, is the spread of Islam in Madinah and the manifestation of Islam’s acceptance in certain other areas of Arabia. These manifest signs constitute the curtailing of land on all sides. A miracle of Islam during this period is that just as the opposition to Islam intensified, proportionately its impact on the hearts of people grew stronger and the means to spread Islam to distant lands kept on arising. Even as it appeared that the forward march of Islam had been stopped in Makkah, it was spreading in other parts of Arabia. In another place, it is stated أَفَلَا يَرَوْنَ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ ۚ أَفَهُمُ ٱلْغَـٰلِبُونَ : See they not then that We are visiting the land, curtailing it of its sides? Can they then prevail? (21:44). Thus, the spread of Islam in the land is a sign of the demise of disbelief. This clearly shows that in the referenced verse, as elsewhere in the Quran, attention is drawn to the final humiliation of disbelief. The disbelievers can visualize their failure by the way in which Islam is influencing the hearts of their noblemen. In fact, there is no greater testimony of the final victory of the truth, than how Islam influences the hearts of its opponents.

One wishes that the Muslims could see how the truth of Islam and the Holy Prophet is entering the hearts of the Europeans. Muslims should learn a lesson from this success and expend their resources to convert them to Islam, chasing despair away.

In the last part of the verse, attention is drawn to the failure of the opponents which has been already decreed by Allah. He is quick to take account, so they will be punished in this world for their evil deeds and malicious plotting.

13-42   And those before them planned indeed, but all planning is Allah’s. He knows what every soul earns. And the disbelievers will come to know for whom is the (good) end of the Abode.^a

وَقَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَلِلَّهِ ٱلْمَكْرُ جَمِيعًۭا ۖ يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍۢ ۗ وَسَيَعْلَمُ ٱلْكُفَّـٰرُ لِمَنْ عُقْبَى ٱلدَّارِ (۴۲)

13-42a: It is stated with the utmost clarity in this verse that the disbeliever’s plans and schemes against Islam and the Holy Prophet will result in failure. اللّٰہ ٱلْمَكْرُ جَمِيعًۭا : all planning is Allah’s, means that the success or failure of their schemes is in the control of Allah, but in يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍۢ : He knows what every soul earns, Allah explains His law that the death or continued existence of nations depends upon their actions, and the disbelievers will soon know who will be successful. While reading such words, one should keep in mind the condition under which they were said. It was a time of great difficulties for the Holy Prophet and his followers, and failure seemed to surround them on all sides. In the use of the word مَكَرَ there is an indication that the plans by the disbelievers against the Holy Prophet were escalating at the time of the revelation of this surah, which was in the period just before migration.

13-43   And those who disbelieve say: Thou art not a messenger. Say: Allah is sufficient for a witness between me and you and whoever has knowledge of the Book.^a

وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَسْتَ مُرْسَلًۭا ۚ قُلْ كَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنِى وَبَيْنَكُمْ وَمَنْ عِندَهُۥ عِلْمُ ٱلْكِتَـٰبِ (۴۳)

13-43a: Why did the Arabs finally accept Islam? The testimony of Allah manifests itself in a practical form. When these prophecies that were narrated to the Arabs with such clarity were fulfilled in due course, the majority of Arabia bowed down before Islam. This was the testimony of Allah in favor of the truth of the Holy Prophet. Because the testimony of Allah is narrated in these prophecies, hence the name of those who had the Book and the knowledge of the prophecies is added. This is what is meant by مَنْ عِندَهُۥ عِلْمُ ٱلْكِتَـٰبِ  : whoever has knowledge of the Book, as opined in ای علم القران (RM). Some have taken مَنْ عِندَهُۥ عِلْمُ ٱلْكِتَـٰبِ   to mean those who have the knowledge of previous scriptures and their prophecies.