Tag: hadith

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

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

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

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

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

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

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

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

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

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

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

  وَجَعَلْنَا ٱلسَّمَآءَ سَقْفًۭا مَّحْفُوظًۭا ۖ وَهُمْ عَنْ ءَايَـٰتِهَا مُعْرِضُونَ (۳۲)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

خُلِقَ ٱلْإِنسَـٰنُ مِنْ عَجَلٍۢ ۚ سَأُو۟رِيكُمْ ءَايَـٰتِى فَلَا تَسْتَعْجِلُونِ (۳۷)

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

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

وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَـٰدِقِينَ (۳۸)

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

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

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

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

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

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

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

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

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

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

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

فَلَمَّآ أَحَسُّوا۟ بَأْسَنَآ إِذَا هُم مِّنْهَا يَرْكُضُونَ (۱۲)

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

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

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

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

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

قَالُوا۟ يَـٰوَيْلَنَآ إِنَّا كُنَّا ظَـٰلِمِينَ (۱۴)

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

فَمَا زَالَت تِّلْكَ دَعْوَىٰهُمْ حَتَّىٰ جَعَلْنَـٰهُمْ حَصِيدًا خَـٰمِدِينَ (۱۵)

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

حَصِيد – Refer to 10-24a.

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

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

وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا لَـٰعِبِينَ (۱۶)

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

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

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

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

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

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

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

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

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

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

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

يُسَبِّحُونَ ٱلَّيْلَ وَٱلنَّهَارَ لَا يَفْتُرُونَ (۲۰)

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

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

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

أَمِ ٱتَّخَذُوٓا۟ ءَالِهَةًۭ مِّنَ ٱلْأَرْضِ هُمْ يُنشِرُونَ (۲۱)

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

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

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

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

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

لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ (۲۳)

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

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

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

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

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

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

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

وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَـٰنُ وَلَدًۭا ۗ سُبْحَـٰنَهُۥ ۚ بَلْ عِبَادٌۭ مُّكْرَمُونَ (۲۶)

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

لَا يَسْبِقُونَهُۥ بِٱلْقَوْلِ وَهُم بِأَمْرِهِۦ يَعْمَلُونَ (۲۷)

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

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

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

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

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

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

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

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

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

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

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

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

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

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

ٱقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِى غَفْلَةٍۢ مُّعْرِضُونَ (۱)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

مَآ ءَامَنَتْ قَبْلَهُم مِّن قَرْيَةٍ أَهْلَكْنَـٰهَآ ۖ أَفَهُمْ يُؤْمِنُونَ (۶)

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

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

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

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

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

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

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

ثُمَّ صَدَقْنَـٰهُمُ ٱلْوَعْدَ فَأَنجَيْنَـٰهُمْ وَمَن نَّشَآءُ وَأَهْلَكْنَا ٱلْمُسْرِفِينَ (۹)

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

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

لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـٰبًۭا فِيهِ ذِكْرُكُمْ ۖ أَفَلَا تَعْقِلُونَ (۱۰)

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

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

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

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

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

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

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

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

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

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

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

20-129 And had not a word gone forth from thy Lord, and a term been fixed, it would surely have overtaken them.^a

وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًۭا وَأَجَلٌۭ مُّسَمًّۭى (۱۲۹)

20-129a: According to the arrangement لَكَانَ لِزَامًۭا it would surely have overtaken them should come at the end so that the verse should read: وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ وَأَجَلٌۭ مُّسَمًّۭى لَكَانَ لِزَامًۭا  . However, the reason why لَكَانَ لِزَامًۭا is placed first is because although the opponents of Islam were really deserving of immediate chastisement, the Word of Allah (كَلِمَةٌۭ) had already gone forth that His mercy takes precedence over His displeasure, therefore He does not chastise immediately.

أَجَلٌۭ مُّسَمًّۭى fixed term – The fixed term was the period in which the opponents, after exhausting all strategies took up the sword and came out to annihilate Islam: سَيُهْزَمُ ٱلْجَمْعُ وَيُوَلُّونَ ٱلدُّبُرَ  Soon shall the hosts be routed, and they will show (their) backs (54:45). For this reason, some commentators have taken أَجَلٌۭ مُّسَمًّۭى to mean the day of the Battle of Badr. It would be incorrect to object that an annihilating punishment is meant in this verse, and at Badr the enemies were not completely destroyed. Indeed, Badr was the beginning of the process of overcoming, which culminated with the conquest of Makkah.

20-130 So bear patiently what they say, and celebrate the praise of thy Lord before the rising of the sun and before its setting, and glorify (Him) during the hours of the night and parts of the day, that thou mayest be well pleased.^a

فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرْضَىٰ (۱۳۰)

20-130a: The times of prayer: In times of trials and tribulations, prayer is always mentioned along with patience because it involves turning to Allah  ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ seek assistance with patience and prayer (2:153). The five daily prayers are referenced in this verse. The Fajr and Asr prayers are referred to specifically: قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا …before the rising of the sun and before its setting and the rest of the prayers are mentioned in ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ٱلنَّهَارِ glorify (Him) during the hours of the night and parts of the day. The parts of the day can be before sunrise, and after sunset and this is what is meant in طَرَفَىِ ٱلنَّهَارِ the two ends of the day (11:114). The two parts of the day can also be divided into the period after the declining of the sun, and the period after sunset and this what is meant in the verse, referring to Dhuhr and Maghrib. The use of the word تَرْضَىٰ indicates that one should strive to achieve success, because success is what is deeply satisfying.

20-131 And strain not thine eyes toward that with which We have provided different classes of them, (of) the splendor of this world’s life, that We may thereby try them. And the sustenance of thy Lord is better and more abiding.^a

وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًۭا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌۭ وَأَبْقَىٰ (۱۳۱)

20-131a: زَهْرَةَ – means a flower in bloom, some have specified only white. زَهْرَةَ الدنیا is the splendor of this world’s life.  زُھۡرۃ means beautiful and white. رَجُلٌ اَزۡھر  is a man with a fair complexion and a radiant face (because the moon is called اَزۡھر and the sun and moon are called اَزۡھران ). A woman can be called زَھۡراء. One of the attributes of the Holy Prophet Muhammad (peace and blessings be upon him) is اَزۡھَرُ اللّونِ because his complexion was white and radiant. Hazrat Fatima is called الزھراء.

Worldly splendor and luxuries: This verse generally addresses everyone, but even if the Holy Prophet Muhammad (peace be upon him) is considered as the main recipient, the real purpose is to address his followers who were going to soon be the recipients of زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا splendors of this world’s life. There were no nations before the Holy Prophet who were so fully engrossed in worldly splendor and luxuries. We see this bedazzling display in the western world. Accordingly, this verse has the greatest relevance for the Muslims of this time as a warning not to incline fully towards worldly goods, on seeing the luxuries and decorations of the western nations. In fact, the disease of materialism and worldly greed has permeated through the body of the Muslim nation to the extent that they do not even have time to bow down before God. In contrast to this, the sustenance of the Rabb Nourisher is mentioned which is generally understood as prophethood and guidance, but in fact it comprehends all matters spiritual.

20-132 And enjoin prayer on thy people, and steadily adhere to it. We ask not of thee a sustenance. We provide for thee. And the (good) end is for guarding against evil.^a

وَأْمُرْ أَهْلَكَ بِٱلصَّلَوٰةِ وَٱصْطَبِرْ عَلَيْهَا ۖ لَا نَسْـَٔلُكَ رِزْقًۭا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَٱلْعَـٰقِبَةُ لِلتَّقْوَىٰ (۱۳۲)

20-132a: اَھۡل – Refer to 2-105a. This word is general, and is not limited to wives. If the addressee is taken as the Holy Prophet Muhammad (peace and blessings be upon him), all his followers are included, and if the address is taken to be general, all the people associated with someone are included in اَھۡل . The statement following the command about prayer that We ask not of thee a sustenance conveys the fact that Allah does not benefit from our prayer. His glory and magnificence do not increase because of prayers being offered to Him because He is not in need of anybody. In نَّحْنُ نَرْزُقُكَ We provide for thee, we are told that prayer is sustenance for the soul and by enjoining it Allah gives the real sustenance to people, the sustenance that will ultimately benefit a person, which is indicated in وَٱلْعَـٰقِبَةُ لِلتَّقْوَىٰ And the (good) end is for guarding against evil which guarantees a good end for the righteous.

20-133 And they say: Why does he not bring us a sign from his Lord? Has not there come to them a clear evidence of what is in the previous Books?^a

وَقَالُوا۟ لَوْلَا يَأْتِينَا بِـَٔايَةٍۢ مِّن رَّبِّهِۦٓ ۚ أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِى ٱلصُّحُفِ ٱلْأُولَىٰ (۱۳۳)

20-133a: A beautiful reply to the demand for a destructive chastisement: The Quran’s method of teaching is based on great wisdom. When the narratives of the destructive chastisements of former nations were recited before the opponents of Islam, their response was that instead of telling us about it, why don’t you bring a similar destructive punishment upon us? The generality in ايَةٍۢ مِّن رَّبِّهِ a sign from his Lord is not only for the sign to be great and magnificent but the use of a common noun indicates that the destructive sign demanded should be like the sign of previous nations which were narrated to them. A wise reply is given: The Promised Prophet mentioned in previous scriptures, a prophet who was to be a mercy for all mankind, has appeared among them and they should benefit from him instead of asking him for destruction. This same topic is discussed in another place where their demand for a sign is stated as: وَقَالُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَـٰتٌۭ مِّن رَّبِّهِۦ : And they say: Why are not signs sent down upon him from his Lord? (29:50) and the reply is given: أَنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَـٰبَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَرَحْمَةًۭ وَذِكْرَىٰ لِقَوْمٍۢ يُؤْمِنُونَ  : Is it not enough for them that We have revealed to thee the Book which is recited to them? Surely there is mercy in this and a reminder for a people who believe (29:51). Simply put, there is mercy in the Book so why do they not benefit from it? A similar reasoning is followed here. Previous scriptures mention the Holy Prophet Muhammad (peace and blessings be upon him). This clear evidence has now come to them because the previous scriptures have verified him and the Holy Prophet is called بینة clear evidence in another verse: لَمْ يَكُنِ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَـٰبِ وَٱلْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ ٱلْبَيِّنَةُ رَسُولٌۭ مِّنَ ٱللَّهِ يَتْلُوا۟ صُحُفًۭا مُّطَهَّرَةًۭ :Those who disbelieve from among the People of the Book and the idolaters could not have been freed till clear evidence came to them – A Messenger from Allah, reciting pure pages (98:1-2). When those who rejected the previous scriptures were chastised, how could the rejectors of the Quran escape punishment?

20-134 And if We had destroyed them with chastisement before it, they would have said: Our Lord, why didst Thou not send to us a messenger, so that we might have followed Thy messages before we met disgrace and shame?^a

وَلَوْ أَنَّآ أَهْلَكْنَـٰهُم بِعَذَابٍۢ مِّن قَبْلِهِۦ لَقَالُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًۭا فَنَتَّبِعَ ءَايَـٰتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ (۱۳۴)

20-134a: How the chastisement and the messenger are related: Two things are stated here. First, that the mischief and villainy of the rejectors had already reached a level that they should have been destroyed, however for the sake of providing conclusive proof it was necessary for a messenger to come to them. This also shows that by بینة is meant the messenger. Second, the nature of the chastisement that was to befall the rejecters of the Holy Prophet Muhammad (peace and blessings be upon him) is disclosed. The punishment was to take the form ofأَن نَّذِلَّ وَنَخْزَىٰ disgrace and shame and this dishonor and humiliation was to be their destruction. This took the form of the Holy Prophet’s opponents, who had spent a lifetime trying to destroy him, presenting themselves in front of him, vanquished and humiliated, and begging for mercy. In the last verse, it is stated that they should wait for Allah’s inevitable judgment which will definitely come.

20-135 Say: Everyone (of us) is waiting, so wait. Soon you will come to know who is the follower of the even path and who goes aright.

قُلْ كُلٌّۭ مُّتَرَبِّصٌۭ فَتَرَبَّصُوا۟ ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَـٰبُ ٱلصِّرَٰطِ ٱلسَّوِىِّ وَمَنِ ٱهْتَدَىٰ (۱۳۵)

20-116 And when We said to the angels: Be submissive to Adam, they submitted except Iblis; he refused.

وَإِذْ قُلْنَا لِلْمَلَـٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ (۱۱۶)

20-117 We said: O Adam, this is an enemy to thee and to thy wife; so let him not drive you both out of the garden so that thou art unhappy.^a

فَقُلْنَا يَـٰٓـَٔادَمُ إِنَّ هَـٰذَا عَدُوٌّۭ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ ٱلْجَنَّةِ فَتَشْقَىٰٓ (۱۱۷)

20-117a: تَشْقَىٰٓ – Refer to 11-105a for شقا  and شقاوۃ . It means being devoid of any form of goodness. شقاء also means distress, suffering, hardship, misfortune (LA). Leaving the garden leads to unhappiness. This unhappiness is caused by distress and hardships.

20-118 Surely it is granted to thee therein that thou art not hungry, nor naked,

إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ (۱۱۸)

20-119 And that thou art not thirsty therein, nor exposed to the sun’s heat.

وَأَنَّكَ لَا تَظْمَؤُا۟ فِيهَا وَلَا تَضْحَىٰ (۱۱۹)

20-119a: تَجُوعَ – is the pain felt when the stomach is completely empty (R). The hunger جوعfor knowledge is that a person should never feel saturated. The meaning of جاع الیٰ لِقائِهٖ is desired a meeting (LA). This word is also used in other senses.

تَعْرَىٰ – عَرِی means to become naked, and the meaning of عَرُوٌّ من الذنب is free from sin (R). An attribute of the Holy Prophet Muhammad (peace be upon him) given in the hadith is: انا النَّذِیۡرُ الۡعُرۡیَانُ I am a warner who explains everything openly (LA).

تَظْمَؤُا۟ – ظَمَاء means thirst and ظَمۡاٰن means thirsty, as in يَحْسَبُهُ ٱلظَّمْـَٔانُ مَآءً the thirsty man deems to be water (24:39).

تَضْحَىٰ – ضَحَی (یَضۡحی) – تَعَرَّض للشمس  exposed himself to the sun and لَا تَضْحَىٰ would mean protects from the sun’s heat (R).

These two verses mention all that is necessary for a pleasant life. Safety from the pangs of hunger, clothes to hide nakedness, protection from thirst and the heat of the sun. Food, water, clothes and shelter are the four things necessary for humans and the provision of a combination of these things is a necessary ingredient for a pleasurable life. In another place, the same idea is presented in the following words: وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا : and eat from it a plenteous (food) wherever you wish (2:35). Thus, in both places there is mention of freedom from want, but does this mean all physical needs are satisfied and furthermore, is paradise for humans simply an abundance of food to eat? If this was so, many wicked people are also able to achieve this worldly paradise. Verse 20:124 solves this issue by stating: And whoever turns away from My Reminder, for him is surely a straitened life. The straitened life mentioned there does not mean that such a person will not have sufficient economic means to sustain his body, but the consequence of this straitened life is that the person will be raised blind in the next world. Refer to 7-20a and 7-22a for more on this topic. So, although words like hunger, thirst etc., have been used but what is meant is those who follow guidance will have no spiritual impoverishment and instead will have ease and comfort. An alternate meaning is that when a person considers the real purpose of life as remembrance of Allah or meeting with Allah, he is not overly worried about food and shelter or consumed with acquiring them, rather he is confident that Allah will provide him with these necessities. For details refer to 20-124a and 2-35a.

20-120 But the devil made an evil suggestion to him; he said: O Adam, shall I lead thee to the tree of immortality and a kingdom which decays not?^a

فَوَسْوَسَ إِلَيْهِ ٱلشَّيْطَـٰنُ قَالَ يَـٰٓـَٔادَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلْخُلْدِ وَمُلْكٍۢ لَّا يَبْلَىٰ (۱۲۰)

20-120a: In another place, it is stated: إِلَّآ أَن تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ ٱلْخَـٰلِدِينَ : lest you become angels or become of the immortals (7:20). So, by شَجَرَةِ ٱلْخُلْدِ is meant eternal life. Refer to 7-20b.

20-121 So they both ate of it, then their evil inclinations became manifest to them, and they began to cover themselves with the leaves of the garden. And Adam disobeyed his Lord, and was disappointed.^a

فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ ۚ وَعَصَىٰٓ ءَادَمُ رَبَّهُۥ فَغَوَىٰ (۱۲۱)

20-121a:  غَوَىٰ – The meaning of غَوَىٰ here is جَہِل to be ignorant or خاب to fail, or to be unsuccessful, or فسد عَیۡشُه there was turmoil in his life. For the commentary on other words in this verse, refer to 7:22 a.

20-122 Then his Lord chose him, so He turned to him and guided (him).^a

ثُمَّ ٱجْتَبَـٰهُ رَبُّهُۥ فَتَابَ عَلَيْهِ وَهَدَىٰ (۱۲۲)

20-122a: ٱجْتَبَـٰی –ٱجْتَبَـٰی means Allah had collected goodness in him. Refer to 3-179a. The word هَدَىٰ indicates guidance which one gets from revelation. فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتٍۢ فَتَابَ عَلَيْهِ : Then Adam received (revealed) words from his Lord, and He turned to him (mercifully) (2:37), hence Allah saved him through revelation from committing faults which human nature cannot avoid by itself.

20-123 He said: Go forth herefrom both — all (of you) — one of you (is) enemy to another. So there will surely come to you guidance from Me; then whoever follows My guidance, he will not go astray nor be unhappy.^a

قَالَ ٱهْبِطَا مِنْهَا جَمِيعًۢا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّۭ ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ (۱۲۳)

20-123a: For ھبط and بَعْضُكُمْ لِبَعْضٍ عَدُوٌّۭ refer to 2-36a. Although there is mention of both,  all of mankind is included in the address because these two are representatives of all humanity. What is conveyed is, the law by which these two were governed is the same that will be applied to the whole of mankind.

20-124 And whoever turns away from My Reminder, for him is surely a straitened life, and We shall raise him up blind on the day of Resurrection.^a

وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةًۭ ضَنكًۭا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ أَعْمَىٰ (۱۲۴)

20-124a: ضَنك – means ضیّق narrow, tight, strait, adversity.

What is meant by a straitened life: Some commentators have regarded it as the chastisement of the grave and some as the chastisement of hell, but it is obvious that the straitening pertains to this life because the words are followed by نَحْشُرُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ أَعْمَىٰ We shall raise him up blind on the day of Resurrection which is after death. So, necessarily the reference is to something else. Turning away from Allah is mentioned in the verse, and in another verse, it is stated: أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ …Now surely in Allah’s remembrance do hearts find rest (13:28). In this world, it is only in the remembrance of Allah that the heart can find peace. It is obvious that whoever turns away from the remembrance of Allah will not be able to find this peace. In reality, prosperity and lack, abundance and scarcity do not depend upon the material things one has but on the state of the heart. Even a few material things suffice a person whose heart is at peace, but for a person whose heart is not at peace, even the luxuries of the whole world are not enough and only cause more stress.

According to Ibn Abbas, the meaning of مَعِيشَةًۭ ضَنكًۭا straitened life is شقاء (RM) devoid of charity and goodness. Others consider it to mean earning a living using forbidden methods and acquiring wealth by corruption, which leads to adversity despite the abundance (IJ). The life of a worldly person is in reality a straitened life and he feels it to be so. Another way this is a straitened life is because Allah has given humans many different abilities and it is only by developing the innate potential that one leads a full life. Those who close their eyes to the moral and spiritual dimensions and remain focused only on worldly matters limit their life to a narrow outlook.

What is meant by being raised blind on the day of Resurrection: Closing the eyes to the real purpose of life is the cause of blindness on the Day of Resurrection, because they remained blind to the spiritual aspect of life: وَمَن كَانَ فِى هَـٰذِهِۦٓ أَعْمَىٰ فَهُوَ فِى ٱلْـَٔاخِرَةِ أَعْمَىٰ : And whoever is blind in this (world) he will be blind in the Hereafter… (17:72). Hence a person enters paradise or finds tranquility and inner peace by turning to Allah. The worldly paradise that a person can obtain, and the one in which Prophet Adam was initially placed was a state of inner peace. Refer to 2-35a.

In another verse, it is stated: وَنَحْشُرُهُمْ يَوْمَ ٱلْقِيَـٰمَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًۭا وَبُكْمًۭا وَصُمًّۭا : And We shall gather them together on the day of Resurrection on their faces, blind and dumb and deaf (17:97). This is commonly understood as meaning that they will have no eyes, but they will be able to see the fire of hell وَرَءَا ٱلْمُجْرِمُونَ ٱلنَّارَ : And the guilty will see the Fire (18:53) and will be able to read their Book of Deeds ٱقْرَأْ كِتَـٰبَكَ : Read thy book (17:14). So, this is a form of blindness that will enable them to see the chastisement, while they will not be able to see the blessings. These blessings will only be seen by those who develop the vision to see them. The kind of peace and contentment that a righteous person feels in this world is invisible to a worldly person. How will such a person be able to see the blessings of paradise in the next world? In verse 20:126, it is revealed that being forsaken by Allah, or being deprived of a meeting with Allah is the blindness mentioned in the Hereafter.

20-125 He will say: My Lord, why hast Thou raised me up blind, while I used to see?^a

قَالَ رَبِّ لِمَ حَشَرْتَنِىٓ أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًۭا (۱۲۵)

20-125a: The seeing referenced pertains to seeing worldly matters. This is clear from the reply in the next verse where it is said that when Allah’s revelation came, he did not care for it, since he closed his eyes to it. That is why the ability to see things in this world will be of no benefit in the Hereafter and the eyes that remained closed to spiritual matters will remain closed in the Hereafter.

20-126 He will say: Thus did Our messages come to thee, but thou didst neglect them. And thus art thou forsaken this day.

قَالَ كَذَٰلِكَ أَتَتْكَ ءَايَـٰتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ ٱلْيَوْمَ تُنسَىٰ (۱۲۶)

20-127 And thus do We recompense him who is extravagant and believes not in the messages of his Lord. And certainly the chastisement of the Hereafter is severer and more lasting.^a

وَكَذَٰلِكَ نَجْزِى مَنْ أَسْرَفَ وَلَمْ يُؤْمِنۢ بِـَٔايَـٰتِ رَبِّهِۦ ۚ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَشَدُّ وَأَبْقَىٰٓ (۱۲۷)

20-127a: اسراف – is to exceed the limit in some matter and means immersion in worldly desires.

The chastisement of the Hereafter is described as أَشَدُّ وَأَبْقَىٰٓ severer and more lasting indicating  that it is severer and more lasting than the chastisement of this world. The chastisement of this world is the one which is described in فَإِنَّ لَهُۥ مَعِيشَةًۭ ضَنكًۭا for him is surely a straitened life (20:124). Thus, this straitened life will manifest itself in the next world in a more severe form.

20-128 Does it not manifest to them how many of the generations, in whose dwellings they go about, We destroyed before them? Surely there are signs in this for men of understanding.^a

أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ يَمْشُونَ فِى مَسَـٰكِنِهِمْ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّأُو۟لِى ٱلنُّهَىٰ (۱۲۸)

20-128a: يَهْدِ – For the meaning of ھدایة refer to 1-5a. ھَدَی is also used in the sense of بَیَّنَ as in the hadith by Muhammad bin Kaab فما ھدی مِمّا رَجَعَ in his reply he neither clarified the matter nor gave any argument. It has also been said that in the Lughat Ahle Ghaur, the meaning of ھَدَیت لَكَ is بَیَّنۡتُ لَكَ  or, the matter was explained thoroughly. This is the meaning here (LA).

19-66   And says man: When I am dead, shall I truly be brought forth alive?^a

وَيَقُولُ ٱلْإِنسَـٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا (۶۶)

19-66a: This is a general statement that applies to all people who deny the resurrection. No specific person is implied.

19-67   Does not man remember that We created him before, when he was nothing?

أَوَلَا يَذْكُرُ ٱلْإِنسَـٰنُ أَنَّا خَلَقْنَـٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًۭٔا (۶۷)

19-68   So by thy Lord! We shall certainly gather them together and the devils, then shall We bring them around hell on their knees.

فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَٱلشَّيَـٰطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّۭا (۶۸)

19-68a: جِثِيّ – جَثَی means to kneel and جاث means one who is kneeling, as in: وَتَرَىٰ كُلَّ أُمَّةٍۢ جَاثِيَةًۭ : And thou wilt see every nation kneeling down (45:28). It has two plurals جُثی and جِثِيّ (LA).

The devils can mean the devil assigned to every person, however humans behaving like devils is more plausible.

19-69   Then We shall draw forth from every sect those most rebellious against the Beneficent.

ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَـٰنِ عِتِيًّۭا (۶۹)

19-70   Again, We certainly know best those who deserve most to be burned therein.^a

ثُمَّ لَنَحْنُ أَعْلَمُ بِٱلَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّۭا (۷۰)

19-70a: صِلِي – It is the plural of صالٍ which means the one entering the fire (R). See 2-3c. إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ : Save him who will burn in the flaming fire (37:163).

Hell is necessary for the evil doers: The use of أَوْلَىٰ worthier does not mean that some are more deserving and others less deserving of being burnt in hell, even though some have interpreted it as such, and it can be so. In that case, those who were more hardened in their disbelief, as in the previous verse, will be the first to enter the fire and their chastisement will be more severe. However, the verse means that Allah knows best for whom entering the fire is more beneficial as compared to being out of it. Hence, they deserve to enter the fire as compared to not entering it. What is conveyed is that entering the fire is the way to cure them.

19-71   And there is not one of you but shall come to it. This is an unavoidable decree of thy Lord.^a

وَإِن مِّنكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًۭا مَّقْضِيًّۭا (۷۱)

19-71a: وَارِد – For وُرود refer to 11-98a. Its real meaning is to reach water or fire without entering it, although some have extended its meaning and included entering it.

 حَتْم – حَتۡم is to decree an affair or make it certain or to make something unavoidable or to destine (LA).

Believers will not enter hell: Bearing the meaning of وُرود in mind, there is no difficulty in interpreting this verse. Even if إِن مِّنكُمْ is taken to include all humans, both believers and non-believers, the word وُرود means reaching hell and not entering it. There are two other hadith that shed further light on this. According to one of them, which has been classed as weak, the Holy Prophet Muhammad (peace be upon him) said that the pious and the evil will both enter hell but for the pious, the fire will be coolness and peace. In Athar (words and deeds of the Sahabah), it is narrated that when the people destined for paradise enter it, they will ask that Allah had said إِن مِّنكُمْ إِلَّا وَارِدُهَا : there is not one of you but shall come to it and the reply will be given: You have just passed over it but its fire was extinguished. These three sources point to the same conclusion that in reality the pious will not enter hell and this is the teaching of the Quran as is obvious from the following passages: لَا يَسْمَعُونَ حَسِيسَهَا : They will not hear the faintest sound of it (21:102); أُو۟لَـٰٓئِكَ عَنْهَا مُبْعَدُونَ : they will be kept far off from it (21:101). Even if both pious and evil persons are considered included, then the word وُرود means, as stated above, reaching something without entering it. However, if one considers the text attentively, it will be found that the address in منکم is only to the disbelievers, and right from the start of the section, the narration is about the disbelievers. For example, in verse 19:66, the word used إِنسَـٰنُ man is a generic word but only such people are included in it that deny the Hereafter. Then in verse 19:68, it is only the deniers and devils who will be gathered and brought to hell on their knees. So, it is only these disbelievers that are included in منکم . This is the interpretation of Ibn Abbas (IJ). Some have said that although the believer’s وُرود is included, it means the affliction of trials and tribulations on believers in this world. This explanation is by Mujahid (IJ).

In the statement of the next verse ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟  : And We shall deliver those who guard against evil (19:72) ثُمَّ is not for ordering the events, for which refer to 2-29a, rather it refers to the narration of a separate event; that those who guard against evil will find salvation, since they will be saved from chastisement while the unjust will remain in hell. The mention in Athar of statements by Companions that they were wary of the impact of this verse, can possibly be explained by the fact that in some ways every person has to face difficulties and tribulations and the highest spiritual levels cannot be achieved without passing through serious difficulties. These tribulations in some ways seem like hell, but for believers they herald peace.

19-72   And We shall deliver those who guard against evil, and leave the wrongdoers therein on their knees.

ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّـٰلِمِينَ فِيهَا جِثِيًّۭا (۷۲)

19-73   And when Our clear messages are recited to them, those who disbelieve say to those who believe: Which of the two parties is better in position and better in assembly?^a

 وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا بَيِّنَـٰتٍۢ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌۭ مَّقَامًۭا وَأَحْسَنُ نَدِيًّۭا (۷۳)

19-73a: ندیّ – نداء means to call, and derived from it is نَدِیّ and نادی meaning an assembly. نادی also means a companion. Examples: فَلْيَدْعُ نَادِيَهُۥ : Then let him summon his council; وَتَأْتُونَ فِى نَادِيكُمُ ٱلْمُنكَرَ : and commit evil deeds in your assemblies? Also derived from it is دارالندوۃ the meeting place in Makkah where citizens gathered to consult on important matters.

No other nation has been as proud of their beautiful gathering as the Christian nations because their women embellish themselves with fine clothes and ornaments to grace their gatherings.

19-74   And how many a generation have We destroyed before them, who had better possessions and appearance!^a

وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَـٰثًۭا وَرِءْيًۭا (۷۴)

19-74a: رِءْيًۭا – الذی یُرۡمق من الحُسن به : something so attractive that it gets attention (R).

This verse mentions again the wealth and physical beauty of the enemies of truth. For اثاث refer to 16-80a. It can be household goods which include furniture and clothing, and also wealth. Which nations evidence this? It is so obvious there is no need to explain. Luxuries that were previously not available to kings and nobles are present in the households of common people in these countries.

19-75   Say: As for him who is in error, the Beneficent will prolong his length of days; until they see what they were threatened with, either the punishment or the Hour. Then they will know who is worse in position and weaker in forces.^a

قُلْ مَن كَانَ فِى ٱلضَّلَـٰلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ مَدًّا ۚ حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّۭ مَّكَانًۭا وَأَضْعَفُ جُندًۭا (۷۵)

19-75a: فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ The Beneficent will prolong his length of days –refers to the practice of Allah that He gives a longer respite to erring nations, and إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ either the punishment or the Hour means minor chastisements and the Hour of their final doom, and the destruction of the nation, because further on the weaker in forces are mentioned. By destruction is meant the loss of their wealth and resources. Refer to 19-80a.

The word Beneficent has been repeated many times in this chapter. The reason is that this chapter is a definitive argument against Christianity which has completely denied the attribute of Beneficence in Allah. Christianity has decided that mercy without retribution is against the attributes of Allah the Exalted, since it has made the sacrifice of the son as the atonement for the sins of sinners. Therefore, Allah cannot forgive any sin unless He takes retribution for it and this is contrary to His attribute of Beneficence. Refer to Chapter 1 for the rebuttal of these false beliefs.

19-76   And Allah increases in guidance those who go aright. And deeds that endure, the good deeds, are, with thy Lord, better in recompense and yield better return.^a

وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًۭى ۗ وَٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًۭا وَخَيْرٌۭ مَّرَدًّا (۷۶)

19-76a: مَرَدًّ – is a verbal noun, and its literal meaning is صرف or to turn away, as in فَلَا مَرَدَّ لَهُۥ there is no averting it (13:11). In this verse it means مَرۡجَعۡ and the Hereafter (RM).

Allah has so created humans that if one takes a step towards evil, one will continue taking steps on that path and if one takes a step towards goodness and guidance, one will continue on that path. This is why it is stated that Allah increases in guidance those who go aright.

19-77   Hast thou seen him who disbelieves in Our messages and says: I shall certainly be given wealth and children?^a

أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَـٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًۭا وَوَلَدًا (۷۷)

19-77a: The person saying لَأُوتَيَنَّ مَالًۭا وَوَلَدًا I shall certainly be given wealth and children already has wealth and children, so it means that he thinks these things will always continue to be given to him. Hence it is not the saying of one person but the collective attitude of a nation that is proud of its wealth and children and thinks that it will forever be the possessor of the wealth of the world and have large numbers.

19-78   Has he gained knowledge of the unseen, or made a covenant with the Beneficent?

أَطَّلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَـٰنِ عَهْدًۭا (۷۸)

19-79   By no means! We write down what he says, and We shall lengthen to him the length of the chastisement,^a

كَلَّا ۚ سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلْعَذَابِ مَدًّۭا (۷۹)

19-79a: سَنَكْتُبُ – Allah will keep on writing whatever he keeps on saying, and that is why there is a prefix of س before نَكْتُبُ . Like the previous verse there is an element of continuity in the chastisement.

19-80   And We shall inherit from him what he says, and he will come to Us alone.^a

وَنَرِثُهُۥ مَا يَقُولُ وَيَأْتِينَا فَرْدًۭا (۸۰)

19-80a: مَا يَقُولُ –مَا يَقُولُ what he says refers to the wealth and children the person is so proud of. By Allah inheriting it is meant that it will be taken away from him, which happens at the time of death. Since nations are being discussed, worldly wealth and power shifts from one nation to another. When wealth and power are snatched away from a country that is proud of it, that is the severest chastisement and leads to its destruction.

19-81   And they have taken gods besides Allah, that they should be to them a source of strength —

وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةًۭ لِّيَكُونُوا۟ لَهُمْ عِزًّۭا (۸۱)

19-82   By no means! They will soon deny their worshipping them, and be their adversaries.^a

ا كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا (۸۲)

19-82a: ضِدّ – ضِدّ is the mutual exclusivity of two things such that if one comes, the other goes away, as for example day and night. Something opposed to another is called its ضِدّ. According to Ikrimah the meaning of ضِدّ in this verse is enemies (LA).

The previous verse stated that other deities are taken so that they may be a source of strength for powerful nations and in this verse, we are first told the plan will fail, and the deities will deny their worship as stated in إِيَّانَا يَعْبُدُونَ : Us they never worshipped (28:63) and not only that, but they will become adversaries, giving evidence against them. This applies to all false deities but in particular Prophet Jesus is referenced whose nation is the subject of this chapter. The worshippers are not renouncing their worship, but the ones worshipped are denying it.

19-51   And mention Moses in the Book. Surely he was one purified, and was a messenger, a prophet.^a

وَٱذْكُرْ فِى ٱلْكِتَـٰبِ مُوسَىٰٓ ۚ إِنَّهُۥ كَانَ مُخْلَصًۭا وَكَانَ رَسُولًۭا نَّبِيًّۭا (۵۱)

19-51a: مُخْلَص – اَخۡلَصَه‘ اَمۡحَضَه‘ (LA). اُخۡلَصَ means is to remove all adulteration from something, or to keep it very pure. Hence مُخْلِص is one that Allah keeps free from all kinds of impurity and defect. مُخْلَص is one who keeps the Unity of Allah pure and free from all kinds of corruption. This is why the chapter قُلْ هُوَ ٱللَّهُ أَحَدٌ : Say: He Allah is One is called سورۃ الاخلاص because in it the Unity of Allah is purified from every association (LA).

Because the real purpose of this chapter is to furnish proofs against the Christian doctrines, hence after Prophet Abraham, that great prophet is mentioned who is the founder of the Israelite dispensation while leaving out the other intermediate prophets. However, Prophet Aaron does find mention in order to draw attention to the matter that is mentioned in 19-16a. Because the Christians lay great stress on the sinlessness of Prophet Jesus, this verse calls Prophet Moses as مُخْلَص , one who was free from all kinds of impurities and defects. No greater purity can be imagined. In this verse, Prophet Moses is called a messenger and a prophet. In the terminology of the sharia, all messengers are prophets and all prophets are messengers. Hence someone may be called a messenger in one place and a prophet at another place. For example, Prophet Jesus is mentioned in 19:30 as وَجَعَلَنِى نَبِيًّۭا :and made me a prophet and in 3:49 he is called وَرَسُولًا إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ :And (made him) a messenger to the Children of Israel.  Using both names means that the words are being used in their literal sense. For رَسُول messenger refer to 2-87a. رَسُول is one who is sent with a message and for نَبِي prophet refer to 2-61c. نَبِي is one to whom Allah gives the news of His Oneness and informs him about things that are hidden. Because the word messenger can be used generally to apply to anyone carrying a message, and is not specific to bringing Divine communication, the word prophet has been added after it.

19-52   And We called to him from the blessed side of the mountain, and We made him draw nigh in communion.^a

 وَنَـٰدَيْنَـٰهُ مِن جَانِبِ ٱلطُّورِ ٱلْأَيْمَنِ وَقَرَّبْنَـٰهُ نَجِيًّۭا (۵۲)

19-52a: أَيْمَن – The meaning of یُمۡن is blessing and that of أَيْمَنِ one who is blessed (LA). It also means the right side but in the context of a mountain, that would not apply. The mountain is called blessed because of the blessings bestowed on Prophet Moses there. Here أَيْمَنِ blessed can refer to one side of the mountain or to mount Sinai itself.

نَجِيّ – For نجاۃ refer to 2-49a and the meaning of ناجَیۡتُه‘ is سارَرۡتُ, made him a confidant. It is derived from نجاۃ  to help someone in a way that leads to his salvation (R) and نَجِيّ is a confidant (R) to whom one reveals one’s secrets.

19-53   And We gave him out of Our mercy his brother Aaron, a prophet.

وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَـٰرُونَ نَبِيًّۭا (۵۳)

19-54   And mention Ishmael in the Book. Surely he was truthful in promise, and he was a messenger, a prophet.^a

وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِسْمَـٰعِيلَ ۚ إِنَّهُۥ كَانَ صَادِقَ ٱلْوَعْدِ وَكَانَ رَسُولًۭا نَّبِيًّۭا (۵۴)

19-54a: Prophet Ishmael’s mission as a prophet : Prophet Ishmael is mentioned after Prophet Moses because the end of the Israelite prophetic lineage marked the beginning of the Ishmaelite lineage and prophethood was transferred from the Israelites to the Holy Prophet Muhammad. The description of Prophet Ishmael as صَادِقَ ٱلْوَعْدِ truthful in promise is to refute the Biblical version that he was a wild man (Genesis 16:12). This trait of صَادِقَ ٱلْوَعْدِ truthful in promise was also perfected in our Holy Prophet and being truthful in promise has also been a prominent feature of his followers as compared to other nations, who have no qualms in breaking their promises. Prophet Ishmael was sent as a prophet to the tribe of Jurham (RM) because Makkah was not populated at that time. The Bible has no mention of his mission.

19-55   And he enjoined on his people prayer and almsgiving, and was one in whom his Lord was well pleased.

وَكَانَ يَأْمُرُ أَهْلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرْضِيًّۭا (۵۵)

19-55a: Prophet Ishmael’s integrity: Enjoining prayer and charity is common to the teachings of all the prophets and these two foundational principles have always been at the core of religion since the beginning. Prophet Jesus was enjoined to preach the same and Prophet Ishmael also urged his followers to walk on this path. In describing Prophet Ishmael as مَرْضِي  or as one with whom Allah was well pleased, it is conveyed that he never committed any act that was against the wishes of Allah and this is the station of chastity and integrity.  

19-56   And mention Idris in the Book. Surely he was a truthful man, a prophet,

وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِدْرِيسَ ۚ إِنَّهُۥ كَانَ صِدِّيقًۭا نَّبِيًّۭا (۵۶)

19-57   And We raised him to an elevated state.^a

 وَرَفَعْنَـٰهُ مَكَانًا عَلِيًّا (۵۷)

19-57a:  Raising of Prophet Idris: The Biblical name of Prophet Idris is Enoch and he preceded Prophet Noah. According to some there is a period of one thousand years between him and Prophet Noah, just as there is a period of one thousand years between Prophet Noah and Prophet Abraham. It is also said that he was the first Messenger after Prophet Adam. The Biblical reference to him states: And Enoch walked with God; and he was not; for God took him (Genesis 5:24). Paul says: By faith Enoch was translated that he should not see death (Hebrews 11:5). That is why some Muslim commentators have also written that Prophet Idris was raised alive to heaven, and he is in the fourth or sixth level of heaven. Some have said that his soul was taken in the fourth heaven. There stories have no credible source in either the Quran or the authentic hadith. There is a story narrated by Ka‘b al Ahbar, a seventh century Jewish convert to Islam, that an angel who was a friend of Enoch took him to the fourth heaven where the angel of death caused him to die by taking his soul. Ibn Kathir says this story is a reflection of Kaab’s Jewish heritage and contains some things that cannot be accepted. Hassan’s commentary on رَفَعْنَـٰهُ مَكَانًا عَلِيًّا : We raised him to an elevated state is: ھو شرف النبوۃ و الزلفیٰ عند اللّٰہ تعالیٰ It means the honor of prophethood and nearness to Allah (RM), and then he quotes several narrations to show that if by an elevated state is meant high in dignity and rank then it is a compliment, but simply taking someone physically to a high place is not meritorious (RM). By mentioning the raising of Prophet Enoch, it is conveyed that being elevated is not specific to Prophet Jesus, rather all prophets were elevated.

Wisdom in the non-chronological mention of prophets: In this chapter, prophets are not mentioned in chronological order, but there are special reasons for the arrangement. First Prophet John is mentioned as a preamble to the discussion of Prophet Jesus, who is mentioned next since he is the central theme. He is followed by Prophet Abraham who is the progenitor of a grand series of prophets. Then, one branch of the series of prophets originating from him is mentioned and the narration begins with Prophet Isaac and Prophet Jacob who are at the beginning of the branch, and ends with the mention of Prophet Moses and Prophet Aaron who are the founders of the Israelite branch. Only Prophet Ishmael is mentioned from the second branch because he is the first in this branch and the Holy Prophet Muhammad (peace be upon him) is the last. Finally, Prophet Enoch is mentioned to bring home the point that the system of prophets did not begin with Prophet Abraham but rather, it dates back to the origin of humans. This sequence of prophets is specific to this chapter because it gives conclusive proofs against the Christian doctrines.

19-58   These are they on whom Allah bestowed favors, from among the prophets, of the seed of Adam, and of those whom We carried with Noah, and of the seed of Abraham and Israel, and of those whom We guided and chose. When the messages of the Beneficent were recited to them, they fell down in submission, weeping.^a

أُو۟لَـٰٓئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍۢ وَمِن ذُرِّيَّةِ إِبْرَٰهِيمَ وَإِسْرَٰٓءِيلَ وَمِمَّنْ هَدَيْنَا وَٱجْتَبَيْنَآ ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُ ٱلرَّحْمَـٰنِ خَرُّوا۟ سُجَّدًۭا وَبُكِيًّۭا ۩ (۵۸)

(PROSTRATION)

19-58a: While all humans are the descendants of Prophet Adam, in this verse the closest ancestor is mentioned: Prophet Enoch is a descendant of Prophet Adam, Prophet Abraham is a descendant of Prophet Noah, Prophet Isaac and Prophet Ishmael are descendants of Prophet Abraham, and Prophet Moses, Prophet Aaron, Prophet Jesus and Prophet John are descendants of Prophet Jacob. By including Prophet Jesus as a descendant of Prophet Jacob, the commentators have been forced to concede that lineage is also from the mother’s side. By mentioning the guidance and selection of all these prophets, the alleged uniqueness of Prophet Jesus is refuted

19-59   But there came after them an evil generation, who wasted prayers and followed lusts, so they will meet perdition,^a

فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ أَضَاعُوا۟ ٱلصَّلَوٰةَ وَٱتَّبَعُوا۟ ٱلشَّهَوَٰتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا (ؕ۵۹)

19-59a: غَيّ – Raghib has taken غَيّ  to chastisement in this verse, however also refer to 7:16a اغویتنی اھلکتنی (IJ) shows the meaning of غَيّ to include destruction.

أَضَاعُوا۟ ٱلصَّلَوٰةَ – What are wasted prayers? It can mean to stop praying, or to maintain the outward form but to be unaware of its real purpose, or to not pray at the proper times. While the words are generally applicable, the Christians in particular have abandoned praying, considering prayer to be against their doctrine of atonement and they lead the way in following their desires exceeding all other nations. Currently, Muslims are also wasting prayers.

19-60   Except those who repent and believe and do good — such will enter the Garden, and they will not be wronged in aught:

إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحًۭا فَأُو۟لَـٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ شَيْـًۭٔا (۶۰)

19-61   Gardens of perpetuity which the Beneficent has promised to His servants in the Unseen. Surely His promise ever comes to pass.^a

جَنَّـٰتِ عَدْنٍ ٱلَّتِى وَعَدَ ٱلرَّحْمَـٰنُ عِبَادَهُۥ بِٱلْغَيْبِ ۚ إِنَّهُۥ كَانَ وَعْدُهُۥ مَأْتِيًّۭا (۶۱)

19-61a: بِٱلْغَيْبِ – The با in بِٱلْغَيْبِ indicates a mixing together, since Allah has promised them Gardens of perpetuity, but the decree is about something that is unseen (RM) because it is not visible to the physical eyes, and is known through other senses.

مَأْتِيًّۭا – اتیان (اَتَی) It means to come easily, and here ماتی is used in the sense of اٰتی since the object is the same as the subject and مَأْتِيًّۭا means it will definitely come.

19-62   They will hear therein no vain discourse, but only, Peace! And they have their sustenance therein, morning and evening.^a

لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَـٰمًۭا ۖ وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةًۭ وَعَشِيًّۭا (۶۲)

19-62a: There is no nightfall in heaven so there are no mornings and evenings. When the Holy Prophet Muhammad (peace and blessings be upon him) was asked about this, he replied: These are the hours in which prayer used to be offered (RM). Thus, their sustenance in heaven is the fruit of their prayer and by morning and evening can also mean continually and perpetually, in all conditions and at all times. Peace in paradise means to be safe from all problems and difficulties. Hearing peace in paradise means mutual peace, as in تَحِيَّتُهُمْ فِيهَا سَلَـٰمٌ  : Their greeting therein is peace (14:23) and secondly, the angels sending peace to them  سَلَـٰمٌ عَلَيْكُمْ طِبْتُمْ : Peace be to you! You led pure lives; so enter to abide (34:75).

19-63   This is the Garden which We cause those of Our servants to inherit who keep their duty.

تِلْكَ ٱلْجَنَّةُ ٱلَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيًّۭا (۶۳)

19-64   And we descend not but by the command of thy Lord. To Him belongs what is before us and what is behind us and what is between these, and thy Lord is never forgetful.^a

وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ ۖ لَهُۥ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَٰلِكَ ۚ وَمَا كَانَ رَبُّكَ نَسِيًّۭا (۶۴)

19-64a: On the basis of a single hadith which is about the اصحاب کہف Dwellers of the Cave it is thought this is the speech of Angel Gabriel in which he explains why revelation had stopped. A Bukhari hadith by Ibn Abbas only states that the Holy Prophet Muhammad (peace and blessings be upon him) asked Angel Gabriel why he does not descend more often, and his reply forms the text of this verse. However, based on the wording of the verse the explanation that seems rational and appealing is that the coming of blessed prophets is meant. Even if the reference is to the coming of angels, what is really meant is the revelation of the Quran because the angels descend in the Night of Majestyلیلة القدر  in which the Quran was revealed. So, either the reference is generally to the coming of the prophets, who only come in accordance with the command of Allah, or more specifically it is a reference to the revelation of the Quran indicating that the revelation that has come now is by the command of Allah. مَا بَيْنَ أَيْدِينَا what is before us means the future, مَا خَلْفَنَا what is behind is the past and مَا بَيْنَ ذَٰلِكَ what is between these means the present. The meaning of مَا كَانَ رَبُّكَ نَسِيًّۭا thy Lord is never forgetful, is either that Allah could not forget the covenants that He has made with all His prophets about sending His final messenger, or that Allah could not leave people in their state of ignorance. Some have understood the words to mean Allah could not leave His prophets, so He will help them.

19-65   Lord of the heavens and the earth and what is between them, so serve Him and be patient in His service. Knowest thou any one equal to Him?^a

رَّبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا فَٱعْبُدْهُ وَٱصْطَبِرْ لِعِبَـٰدَتِهِۦ ۚ هَلْ تَعْلَمُ لَهُۥ سَمِيًّۭا (۶۵)

19-65a: ٱصْطَبِرْ – اِصطبار – It is from صبر conjugated according to the principle of باب افتعال. The meaning of ٱصْطَبِرْ is تَحَمَّلِ الصبَر بِجَھۡدِك to maintain patience through one’s striving (R).

سَمِيّ  – For سَمِيّ refer to 13-33a. It means There is none like Him. It refutes sonship.

18-83   And they ask thee about Dhu-l-qarnain. Say: I will recite to you an account of him.^a

وَيَسْـَٔلُونَكَ عَن ذِى ٱلْقَرْنَيْنِ ۖ قُلْ سَأَتْلُوا۟ عَلَيْكُم مِّنْهُ ذِكْرًا (۸۳)

18-83a:  ذوٱلْقَرْنَيْنِ – قَرۡن means lineage or pedigree, refer to 6-6a and قَرۡن also means horns. There are several narrations about how the name ذوٱلْقَرْنَيْنِ came about. Ibn Jarir writes that the Ahle Kitab have different opinions about it. Some say that he was the emperor of two kingdoms, both Rome and Persia. Another opinion is that he had two horn-like protrusions on his head. Some say that both sides of his head were made of copper. Who was he really? Some commentators even considered him to be an angel. Most consider him to be a pious servant of Allah to whom Allah had granted a kingdom and knowledge, wisdom, majesty and grandeur. Some are convinced that he was a prophet. However, no one has identified him with a historical figure. The solution to this mystery is in the Bible where in the vision of Daniel there is a mention of a two-horned ram and its interpretation is given as: The ram which thou sawest having two horns are the kings of Media and Persia (Daniel 8:20). The king of Media and Persia that fits the description of ذوٱلْقَرْنَيْنِ given in the Quran is Darius I who lived from 521-485 B.C. The Jewish Encyclopedia writes about him: “Darius was the organizer of the Persian Empire. His conquests served to round out the boundaries of his realm in Armenia, the Caucasus, and India, and along the Turanian steppes and the highlands of Central Asia”. The Encyclopedia Brittanica states about him: “The religious beliefs of Darius himself, as reflected in his inscriptions, show the influence of the teachings of Zoroaster. But he was also a great statesman and organizer. The time of conquests had come to an end; the wars which Darius undertook, like that of Augustus, only served the purpose of gaining strong natural frontiers for the empire and keeping down the barbarous tribes on its borders. Thus, Darius subjugated the wild nations of the Pontic and Armenian mountains and extended the Persian dominion to the Caucasus; for the same reason he fought against the Sacae and other Turanian tribes”. If the facts mentioned here are compared with what is stated in the Quran, it is clearly seen that the person the Quran has described as Dhu-l-qarnain, which is his name based on the vision of Daniel, is a recounting of Darius I. This is evidence of the perfect knowledge of the Quran.

The reason for the mention of Dhu-l-qarnain in this chapter: One of the reasons for this mention of Dhu-l-qarnain seems to be that he was a national prophet, and it is thus conveyed to the Jews and Christians that prophethood is not limited to their nations. It may also be possible that the narrations of the prophets of other nations are meant to address the criticism by the Jews and Christians regarding the Arab ethnicity of the last prophet, by showing that prophethood is a blessing of Allah which is not limited to Bani Israel. Also, the narration of Dhu-l-qarnain ends with a mention of Gog and Magog, then immediately the sallying forth of Gog and Magog in the end times is stated. Since Gog and Magog are identified as Christian nations, this narration has a special relevance to this chapter, which is about Christian nations.

18-84   Truly We established him in the land and granted him means of access to everything;^a

إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَـٰهُ مِن كُلِّ شَىْءٍۢ سَبَبًۭا (۸۴)

18-84a: سَبَب – is the resources needed to achieve other things. Refer to 2-166a. Raghib has taken the meaning as a deeper understanding of all matters and related resources. Ibn Jarir’s interpretation is knowledge. In the next verse, سَبَب is either means or resources and it includes necessities of travel, or it can refer to a desired goal and the way to get there (IJ) because the journey is a means of reaching a destination. By everything is meant everything Dhu-l-qarnain needed to strengthen his country.

مَكَّنَّا لَهُۥ – Refer to 6-6a.

18-85   So he followed a course.

 فَأَتْبَعَ سَبَبًا (۸۵)

18-86   Until, when he reached the setting-place of the sun, he found it going down into a black sea, and found by it a people. We said: O Dhu-l-qarnain, either punish them or do them a benefit.^a

حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍۢ وَوَجَدَ عِندَهَا قَوْمًۭا ۗ قُلْنَا يَـٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًۭا (۸۶)

18-86a: مَغْرِبَ ٱلشَّمْسِ –  has been translated as: منتھی الارض من جھة المغرب the farthest reach of the earth towards the west. Taking the meaning of الارض as the entirety of the Earth is an error. الارض is frequently used to mean a particular country, so it is used for his country, and this usage is met in the Quran as in: أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ : My righteous servants will inherit the land (21:105). The meaning of مَغْرِبَ ٱلشَّمْسِ is simply the western frontier of his country, because this is the farthest he could go.

عَيْنٍ حَمِئَة – عَيْنٍ is an abundance of water or a place where water collects (T) and حَمِئَة is black mud. See 15:26a. عَيْنٍ حَمِئَة black, muddy water is the Black Sea whose name is derived because of the black color of its water due to its black mud. It is proven that the rule of Darius I extended up to the Black Sea.

Dhu-l-qarnain’s western travel: The Quran has first mentioned the western expedition of Dhu-l-qarnain that reached up to the Black Sea, followed by the eastern expedition and then the northern expedition that was towards the Caucasus Mountains. The Quran has not stated here that the sun was actually going down into black water, rather it appeared to Dhu-l-qarnain as such because when he reached the shores of the Black Sea there was only water in front of him and it appeared to him that the sun was setting into the sea. There is a similar verse that mentions وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍۢ : he found it rising on a people… (18:90). It does not mean that the sun actually rose out of these people. Hence this verse does not mean that the sun actually went down into the black water. Moreover, the meaning of غَرۡب or مَغۡرِب is not to drown but to disappear or to vanish from sight and go far away. See 5-31a. The idea that the sun would drown in the sea is completely erroneous.

The last part of the verse seems to give several reasons to support the idea that Dhu-l-qarnain was a prophet. Allah addresses him and gives him authority to punish and reward, which shows that he received revelation, and supports the idea that he was a prophet. There is also mention of his confrontation with a nation and he says about those who oppose him, that whoever is unjust will be punished in this world and in the next. Such a statement can only be made by a prophet. The authority given to punish them or to benefit them means that different kinds of treatment may be meted out to different people in accordance with their actions. The reason for this is explained in the next verse. By حُسْنًۭا is meant امراً ذاحُسۡنٍ a beneficial act, and it refers to doing them a favor and forgiving them.

18-87   He said: As for him who is unjust, we shall chastise him, then he will be returned to his Lord, and He will chastise him with an exemplary chastisement.

قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابًۭا نُّكْرًۭا (۸۷)

18-88   And as for him who believes and does good, for him is a good reward, and We shall speak to him an easy word of Our command.^a

وَأَمَّا مَنْ ءَامَنَ وَعَمِلَ صَـٰلِحًۭا فَلَهُۥ جَزَآءً ٱلْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًۭا (۸۸)

18-88a: In this verse, two groups are mentioned which frequently are formed in response to the advent of prophets. One group is of people who believe and do good deeds, and the other group is of people who not only reject, but who oppose the truth and are unjust towards those who have accepted the truth. These are called مَن ظَلَمَ who is unjust not simply for associating others with Allah, but it appears that this is a nation that had previously acted unjustly and that is why in the previous words, Allah first proclaims إِمَّآ أَن تُعَذِّبَ : either punish them. Dhu-l-qarnain also speaks first about punishment to those who are unjust. This expedition was to punish this nation but since prophets are not about punishment, this nation is given a second chance with the offer that those among them who believe will not be treated harshly, as stated in: سَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًۭا : We shall speak to them an easy word of Our command. However, those who do not desist from injustice and opposition are to be punished even in this world. Most commentators have taken فَسَوْفَ نُعَذِّبُهُ we shall chastise them to mean only capital punishment, although the Quran has not mentioned killing, and so what is meant is a suitable punishment that fits the crime. يُسْرًۭا means ذایسر they will be treated gently. Some have taken the word حُسْن in verse 18:86 to imply imprisonment because it is a better outcome than getting killed, but the word itself gives the lie to this idea because احسان favor gives rise to forgiveness and the words جَزَآءً ٱلْحُسْنَىٰ the best reward further reject imprisonment as an interpretation. It is meaningless to say that those who deserve imprisonment in this world will be getting جَزَآءً ٱلْحُسْنَىٰ the best reward in the Hereafter.

18-89   Then he followed a course.

ثُمَّ أَتْبَعَ سَبَبًا (۸۹)

18-90   Until, when he reached (the land of) the rising sun, he found it rising on a people to whom We had given no shelter from it—^a

حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍۢ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًۭا (۹۰)

18-90a: مَطْلِعَ ٱلشَّمْسِ – For the meaning of طلع see 6-99a. مَطْلِعَ ٱلشَّمْسِ is described as: غایة الارض المعودۃ من جہة المشرق the last habitation towards the east (RM). As explained before, by the last habitation in the east is meant the last habitation within his realm and not the last habitation of the face of the earth.

سِتْر – The meaning of سِتُر is to cover something, and the absence of سِتْر here means the absence of buildings, as in one hadith: لم یبن حابناء قط… (RM).

This is Dhu-l-qarnain’s eastern expedition to strengthen his frontiers. The eastern extent of his rule is indicated by the presence of people who did not live in buildings, leading a nomadic life.

18-91   So it was. And We had full knowledge of what he had.^a

كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًۭا (۹۱)

18-91a: This means that Allah was aware of the army, weapons, and other resources of war that Dhu-l-qarnain had, indicating that he had sufficient resources.

18-92   Then he followed a course.

ثُمَّ أَتْبَعَ سَبَبًا (۹۲)

18-93   Until, when he reached (a place) between the two mountains, he found on that side of them a people who could hardly understand a word.^a

حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًۭا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا (۹۳)

18-93a: سَّدَّيْن – For سَدّ see 4-9a. Every barrier is سَدّ (R) as in: وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّۭا وَمِنْ خَلْفِهِمْ سَدًّۭا : And We have set a barrier before them and a barrier behind them (36:9). A wall and a mountain is also called سَدّ (LA). As narrated by Ibn Abbas by سَّدَّيْن in this verse is meant two mountains of Armenia and Azerbaijan.

لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا – means they did not understand the language of Dhu-l-qarnain and had their own language. This is the northern expedition of Dhu-l-qarnain. The northern frontier was the one most threatened. According to the Encyclopedia Britannica: The tribes in the Zagros and the northern parts of Media were not Iranians nor Indo-Europeans, but an aboriginal population, like the early inhabitants of Armenia, perhaps connected with the numerous tribes of the Caucasus.

18-94   They said: O Dhu-l-qarnain, Gog and Magog^a do mischief in the land. May we then pay thee tribute on condition that thou raise a barrier between us and them?^b

قَالُوا۟ يَـٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّۭا (۹۴)

18-94a: Origin of the name Gog and Magog: يَأْجُوجَ وَمَأْجُوجَ are the nominative and accusative case respectively of the measure of اَجِجۡ  and اَجِجۡ is the sparking or flaring of fire. The meaning of اَجِجۡ is also اَمۡرَعَ walked fast. Gog and Magog are two tribes from the creation of Allah. ماء اُجاج is brackish water or water whose brackishness is intense (LA), as in هَـٰذَا مِلْحٌ أُجَاجٌۭ the other salt, bitter (35:12). Gog and Magog have been likened to a flaming, sparking fire and turbulent seas because of their restlessness and agitation (R).  There may be a prophecy in the derivation of their name from اَج that these nations will get a lot of work done with the use of fire. Gog and Magog are from the progeny of Adam as evidenced by narrations in Bukhari and Muslim (IK). According to some, Gog and Magog are two tribes from the progeny of Japheth, son of Noah, and the Turks are also descended from them. They were left on one side of the wall that Dhu-l-qarnain built and came to be known as Turks. According to a narration by Ka‘b al- Ahbar, Gog and Magog are Adam’s progeny but not through Eve (RM). In short, Gog and Magog belong to the human race, but some words in Hadith about them may lead to doubts that they are not humans. Those words are definitely used in a metaphorical sense, and furthermore, not all the narrations about Gog and Magog are authentic. For example, the narrations attributed to Ibn Abbas that they are only one hand span or several hand spans tall, or that when one of them dies he leaves one thousand children. Although the chain of narration of these hadith are مرفوع directly attributed to the Holy Prophet Muhammad but they are declared to be منکر worthy of rejection because of the unreliability of one or more in the chain of narrators. According to the Jewish Encyclopedia: Josephus identifies them with the Scythians, a name which among the classical writers stands for Indo-European nomadic warriors. According to Jerome of Stridon, Magog was situated beyond the Caucasus near the Caspian Sea. Encyclopedia Brittanica agrees with this view that these are Scythian nations and further opines that this word can be used for all or any one of the many northern nations.

Biblical evidence that Gog and Magog are European nations: A narration in the Bible reads: “Son of man, set thy face against Gog, the land of Magog, the chief prince of Rosh, Meshech and Tubal, and prophecy against him. And say, Thus saith the Lord God; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal: And I will turn thee back, and put hooks into the jaws…” (Ezekiel 38:1-4). There are three names mentioned here in relation to Gog and Magog – Rosh, Meshech and Tubal. Bible scholars, alarmed by such a stark prophecy, have tried to seek these names in Asia Minor and say that Rosh does not mean Russia, because the prophecy would stand against them. [note: Bible scholars have now completely removed Rosh from the prophecy and available editions of Bible say only Magog the chief prince of Meshech and Tubal]. However, the facts are such that a denial cannot stand against them. It is an established fact that Gog and Magog are located north of Caucasus, a fact that has been accepted both by the Jewish Encyclopedia and the Encyclopedia Brittanica. Searching for these names in Asia Minor is a futile attempt. North of Caucasus, both Russia, Meshech and Tubal are located. Two rivers by the name of Tobol and Moskova flow north from Caucasus and the ancient city of Moscow is situated on the latter named river, and the city of Tobolsk on the former. It is a certain fact that Magog mentioned here pertains to Russia and not to anywhere else. So, from among Gog and Magog, Gog which represents the Slavic nations are resident in Russia, but whether the Teutonic nations representing Magog reside there or not requires proof. However, for the name of Gog to fit so perfectly to one section of the European nations as proven by the Bible and the encyclopedias, does not leave any doubt that Magog is also another major part of the European nations. The presence of two statutes of Gog and Magog before the Guild Hall in London which are of ancient origin and were present even in the time of Henry V shows that the conclusion we have reached is correct. It is possible that in the beginning there was some relationship between these two nations or that they may even be two branches of the same nation.

18-94b: خَرْج – خَرْج and خَرَاج  is the set amount that people donate yearly out of their wealth or خَرَاج is the portion that is taken from the wealth of people (LA), as in أَمْ تَسْـَٔلُهُمْ خَرْجًۭا فَخَرَاجُ رَبِّكَ خَيْرٌۭ  : Or does thou ask them a recompense? But the recompense of thy Lord is the best (923:72). خَرْج is more expansive than خَرَاج . خَرْج is not only used for income, but also for expenditure (R).

What is meant by Gog and Magog making mischief: A statement in Ibn Kathir is: یخرج منھا یاجوج و ماجوج علی بلاد الترك فیبعثون فیھا فساد او یھلکون الحرث و النسل    From this place, Gog and Magog will launch an attack on the country of the Turks and create turmoil and destroy crops and offspring. In the Gog and Magog are said to sally forth in the end times, which is also referenced in the Quranic verses 18:98-99. Both journeys seem to be for the purpose of attacking the Turks. In the first one, the nation mentioned in the above verse that asked Dhu-l-qarnain to build the wall, appear to be Turks. The Turks may or may not be of the same ethnicity as Gog and Magog but there is no doubt that the nation left south of the wall whose construction is referenced here were the Turks and the ones to the north were Gog and Magog. This is how Allah destined it that the northern nations would attack the Turks twice – the first time as mentioned here and secondly in the end time when the Turks would be the special target of these northern nations.

History is witness to the mischief of Gog and Magog that is mentioned here. The people who inhabited the mountains between Armenia and Azerbaijan were always suffering at the hands of their northern neighbors, Gog and Magog, because of their repeated attacks. Accordingly, Encyclopedia Brittanica writes that the Scythian nations that have been determined to be Magog ruled Media for twenty-eight years. About 512 BC Darius undertook a war against the Scythians. The purpose of this war can only have been to attack the nomadic Turanian tribes in the rear and thus to secure peace on the northern frontier of the Empire. This statement supports the narration given in the Quran about the northern expedition of Dhu-l-qarnain and also that the tribes living north of the Caucasus frequently attacked the tribes living in the north of Iran near the frontier.

18-95   He said: That wherein my Lord has established me is better, so if only you help me with strength (of men), I will make a fortified barrier between you and them:^a

قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌۭ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا (۹۵)

18-96a:   رَدْم – is blocking a gap with stones (R). This is more efficacious than سدّ because one thing is stacked over another (LA).

أَعِينُونِى بِقُوَّةٍ – means that Dhu-l-qarnain does not need their money but they should provide the labor for construction.

Dhu-l-qarnain’s wall: The wall that is referenced here is the famous wall at Derbent which is situated near the Caspian Sea. Muslim geographers have also mentioned this wall. Accordingly, there is mention of it in Marasid al-Ittila and Ibn al-Faqih. Encyclopedia Brittanica gives the following account of the wall: Derbent or Darband, a town of Caucasia, in the province of Dagestan, on the western shore of the Caspian…It occupies a narrow strip of land beside the sea, from which it climbs up the steep heights inland…And to the south lies the seaward extremity of the Caucasian wall (50 miles long) otherwise known as Alexander’s Wall, blocking up the narrow pass of the Iron Gate or Caspian Gate. When complete, this had a height of 29 feet and a thickness of about 10 feet, and with its iron gates and numerous watchtowers formed a valuable defense of the Persian frontier. The location of this wall which was built for defending the northern frontier as admitted here is exactly in accordance with the narration in the Quran. The misnomer of the wall as Alexander’s Wall is the result of a mistake made by Muslim historians who mistook Dhu-l-qarnain for Alexander. (It should be remembered here that Dhu-l-qarnain is Darius I and not the Darius that fought with Alexander). This statement leaves no doubt that the wall mentioned in the Quran is this wall at Derbent that was made to prevent the tribes north of Caucasia from attacking Iran. These northern tribes are identified as Gog and Magog not only by the Quran but even the historians label them as such.

18-96   Bring me blocks of iron. At length, when he had filled up the space between the two mountain sides, he said, Blow. Till, when he had made it (as) fire, he said: Bring me molten brass to pour over it.^a

ءَاتُونِى زُبَرَ ٱلْحَدِيدِ ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ قَالَ ٱنفُخُوا۟ ۖ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًۭا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًۭا (۹۶)

18-96a: صَّدَفَيْنِ – It is the dual form of صَدَف and صَدَف is the side of a mountain. صَدَف عنه means to turn away from him, shun him, avoid him, as in: وَصَدَفَ عَنْهَا : and turns away from them (6:157).

قطر – قُطر means direction, side, from, towards. Its plural is اقطار , as in: أَن تَنفُذُوا۟ مِنْ أَقْطَارِ ٱلسَّمَـٰوَٰتِ :…if you are able to pass through the regions of the heavens and the earth… (55:33) and وَلَوْ دُخِلَتْ عَلَيْهِم مِّنْ أَقْطَارِهَا : And if an entry were made upon them from the outlying parts of it (33:14). قِطۡر is molten brass. قَطرِان is resin, pitch, as in سَرَابِيلُهُم مِّن قَطِرَانٍۢ : Their shirts made of pitch (14:50). قِطار is derived from it (R).

This wall was not made of iron but was made of stones which is shown by the use of the word رَدۡم . Refer to 18-95a. Then why did Dhu-l-qarnain ask for blocks of iron? These are the details that evidence the perfect knowledge of the Quran. The Holy Prophet had not gone to see this wall and Muslims are still trying to determine its location. Even as late as the nineteenth century, Sir Syed termed the Great Wall of China as the wall Dhu-l-qarnain built. Now when it has been properly identified, it is amazing to find that the wall is made of stone, just as the Quran informed us by the use of the word رَدۡم , but it has doors made of iron. It was for the doors that Dhu-l-qarnain asked for the blocks of iron. This is why the mention of the blocks of iron comes after the wall had been made and had reached the side of the mountain on either side. It was then that the iron was melted and shaped into gates on which molten brass was poured to make them stronger. The molten brass was not poured on the wall but on the metal sheets which made the gates.

18-97   So they were not able to scale it, nor could they make a hole in it.^a

فَمَا ٱسْطَـٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَـٰعُوا۟ لَهُۥ نَقْبًۭا (۹۷)

18-97a: This wall became a barrier for the northern tribes. They could neither scale it nor force a hole through it because there were towers at regular intervals along the wall where soldiers resided.

18-98   He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will crumble it, and the promise of my Lord is ever true.

قَالَ هَـٰذَا رَحْمَةٌۭ مِّن رَّبِّى ۖ فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ ۖ وَكَانَ وَعْدُ رَبِّى حَقًّۭا (۹۸)

18-98a: دَكَّآءَ – دَكّ is used for the demolition of a mountain, wall or other similar object (LA), as in فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلْجَبَلِ جَعَلَهُۥ دَكًّۭا : So when His Lord manifested His glory to the mountain, He made it crumble (7:143) and وَحُمِلَتِ ٱلْأَرْضُ وَٱلْجِبَالُ فَدُكَّتَا دَكَّةًۭ وَٰحِدَةًۭ : And the earth and the mountains are borne away and crushed with one crush (69:14). According to one saying, دَكّ is an earthquake (LA). دَکّاء is a small earthen embankment (LA) اَرۡضٌ دَکّاء is flat land (R). In جَعَلَهُۥ دَكَّآءَ it means ارضاۥ دَكَّآءَ make it flat land.

The destruction of the wall: The destruction refers to the ultimate destruction of this barrier and then Gog and Magog will sally forth. It is not necessary that the point of their sallying forth will be from where the wall stands, and neither is it necessary that it will be the same tribes who will come out. It could be the progeny of those tribes or it could be other similar nations. According to a hadith, the Holy Prophet said that at the time of his advent a small hole has been made in this wall. This indicates that the time for the exodus and domination of the world by these nations has drawn near.

18-99   And on that day We shall let some of them surge against others and the trumpet will be blown, then We shall gather them all together,^a

وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍۢ يَمُوجُ فِى بَعْضٍۢ ۖ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَـٰهُمْ جَمْعًۭا (۹۹)

18-99a: يَمُوج – مَوۡج  is an ocean wave, as in فِى مَوْجٍۢ كَٱلْجِبَالِ : amid waves like mountains (11:42). ماج (یَموج) means to rise like a turbulent wave (R).

The last setting forth of Gog and Magog and their fate: This verse refers to the surging of the nations previously mentioned verse. It is stated clearly in another place in the Quran: حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍۢ يَنسِلُونَ : Even when Gog and Magog are let loose and they sally forth from every elevated place (21:96). This means they will dominate the world. Accordingly, in a hadith in Sahih Muslim where Gog and Magog are mentioned, it is stated: لاید ان لاحد بقتالہم no one will have the power to fight them. This combined evidence of both Quran and Hadith leaves no doubt as to the identity of the nations who are referred to as Gog and Magog, and it is equally obvious that their sallying has already taken place. Gog and Magog are the European nations, whether Teutons or Slavs, who have so dominated the world that there is nothing they cannot accomplish. This is an unprecedented situation in world events. This verse portrays their internal condition that Allah will leave them when they will be in a state of great agitation against each other; after dominating the whole world, they will begin to fight among themselves, whether it is by way of war as happened in the World Wars or it takes some other form. The word يَمُوج conveys their state of agitation and astonishment because despite having dominated the whole world they will have no inner peace. This state of anxiety has already started and only God knows how it will be manifested in the future. Their gathering at the call of the trumpet is not just at the final Resurrection but it seems to refer to and include cataclysmic events on a national level as well. There may be a reference in their gathering together to their uniting on the religion of truth, Islam, with a major section of their population embracing this religion. It may be to provide a contrast that the next verse talks about disbelievers. The statement لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ : that He may make it prevail over all religions (48:28) shows clearly that finally multitudes from among them will accept Islam.

18-100 And We shall bring forth hell, exposed to view, on that day before the disbelievers,

وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍۢ لِّلْكَـٰفِرِينَ عَرْضًا (۱۰۰)

18-101 Whose eyes were under a cover from My Reminder, and they could not bear to hear.

ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا (۱۰۱)