Author: sftwr2020

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.

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

14-1      I, Allah, am the Seer. A Book which We have revealed to thee that thou mayest bring forth men, by their Lord’s permission, from darkness into light, to the way of the Mighty, the Praised One,^a

الٓر ۚ كِتَـٰبٌ أَنزَلْنَـٰهُ إِلَيْكَ لِتُخْرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ (۱)

14-1a: ظُلُمات – For the meaning of ظُلمة or darkness and  ظُلُمات see 2-17a. It is a word that describes lack of knowledge, polytheism and transgressions, just as by نور or light is meant the opposite of these conditions (R). So, the meaning of bringing forth from darkness to light is to take people out of all aspects of darkness, such as lack of knowledge, superstitions and corrupt beliefs, and to take them to light by imparting them with correct knowledge and right thinking. This goes to show that religion is in fact knowledge and not merely just accepting a few required principles.

The purpose of revealing the Quran is to take people out of darkness and to bring them into light. In other words, it is to remove superstition and ignorance and replace it with truthful knowledge and correct ideas. On the one hand, the similarity between the Holy Prophet and Moses is established by narrating in verse 14:5 that the task of Moses was also to take people out of darkness into light. On the other hand, by using the word ٱلنَّاسَ for the Holy Prophet and قَوْمَكَ for Moses, the distinction is established that whereas the mission of the Holy Prophet is for the whole world, the mission of Moses is for his nation only. The purpose of the mission of prophets is to forge a way to the Mighty, the Praised One and this indicates that these attributes will also develop in His worshippers.

14-2      Of Allah, Whose is whatever is in the heavens and whatever is in the earth. And woe to the disbelievers for the severe chastisement!

ٱللَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَوَيْلٌۭ لِّلْكَـٰفِرِينَ مِنْ عَذَابٍۢ شَدِيدٍ (۲)

14-3      Those who love this world’s life more than the Hereafter, and turn away from Allah’s path, and would have it crooked. Those are far astray.^a

ٱلَّذِينَ يَسْتَحِبُّونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا عَلَى ٱلْـَٔاخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبْغُونَهَا عِوَجًا ۚ أُو۟لَـٰٓئِكَ فِى ضَلَـٰلٍۭ بَعِيدٍۢ (۳)

14-3a: يَسْتَحِبُّونَ – For حُبّ see 2:165a. اِسۡتِحباب means a person finds so much pleasure in a thing that the person endeavors to love it, but here by bringing عَلَى as a preposition, it creates a sense of preference or choosing (R), that is to prefer one thing over another or to love one thing more than the other. This shows that preferring the life of this world over the life of the Hereafter or to love it more than the life of the Hereafter is the trait of the disbelievers, and its outcome is what is described in this verse.

The worst shortcoming of the Muslims today is their preference of this world over the next. They have more concern for the benefits of the world rather than the benefits of religion and so they sacrifice the benefits of religion at the altar of the benefits of the world. The teaching of Islam is to sacrifice the benefits of this world for the benefit of religion. Today other nations undertake great acts of sacrifice for their national benefits but Muslims are lagging in this respect. The result is that other nations reap the benefit of their sacrifices. Unless the Muslims develop the spirit of sacrifice, they will not become a living nation.

14-4      And We sent no messenger but with the language of his people, so that he might explain to them clearly. Then Allah leaves in error whom He pleases and He guides whom He pleases. And He is the Mighty, the Wise.^a

وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِۦ لِيُبَيِّنَ لَهُمْ ۖ فَيُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ (۴)

14-4a: A common objection about the universal prophethood of the Holy Prophet and its reply: Christian critics contend that according to the rule established here, it follows that the Holy Prophet was sent only for the people of Arabia because his language was Arabic. According to them, this is a definitive conclusion. However, what is stated here is that every messenger is sent with the language of his people. It does not say that every messenger is only sent for his nation. These are two different things. Arabs were the Holy Prophet’s nation but his message was both for Arabs and non-Arabs as has repeatedly been stated in the Quran that he is sent كَآفَّةًۭ لِّلنَّاسِ  :for all mankind (34:28). There is also a hadith that the Holy Prophet’s ministry is both for اسود and احمر : black and ruddy complexioned people. It is true that previous messengers were sent only for a specific nation, as has been made clear after the narration of each messenger that he was sent الی قومه that is, to his nation. Similarly, it is stated for Jesus وَرَسُولًا إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ :And (make him) a messenger to the Children of Israel (3:49), but nowhere in the Quran is it stated that the Holy Prophet is sent to the Arabs or only for his nation. On the contrary, this difference between the previous prophets and the Holy Prophet is made clear in this regard in the very first verse (14:1), for which see 14-3a. It is also true that the Holy Prophet prepared his nation to take his message to the rest of the world.

14-5      And certainly We sent Moses with Our messages, saying: Bring forth thy people from darkness into light and remind them of the days of Allah. In this are surely signs for every steadfast, grateful one.

وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَـٰتِنَآ أَنْ أَخْرِجْ قَوْمَكَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ وَذَكِّرْهُم بِأَيَّىٰمِ ٱللَّهِ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّكُلِّ صَبَّارٍۢ شَكُورٍۢ (۵)

14-6      And when Moses said to his people: Call to mind Allah’s favor to you, when He delivered you from Pharaoh’s people, who subjected you to severe torment, and slew your sons and spared your women. And therein was a great trial from your Lord.

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ أَنجَىٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ وَيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌۭ مِّن رَّبِّكُمْ عَظِيمٌۭ (۶)