Tag: religion

23-78   And He it is Who made for you the ears and the eyes and the hearts. Little it is that you give thanks!

وَهُوَ ٱلَّذِىٓ أَنشَأَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًۭا مَّا تَشْكُرُونَ (۷۸)

23-79   And He it is Who multiplied you in the earth, and to Him you will be gathered.

وَهُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ (۷۹)

23-79a: ذَرَأَ – ذَرَأَ means Allah manifests that which He originated and the meaning of ذَرَأَ اللّٰہ الخلۡقَ is He originated people among His creation (R). يَذْرَؤُكُمْ فِيهِ multiplying you thereby (42:11) has been translated as یکثر کم فیه (LA) multiplied you and spread you.

23-80   And He it is Who gives life and causes death, and His is the alternation of the night and the day. Do you not then understand?

وَهُوَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ وَلَهُ ٱخْتِلَـٰفُ ٱلَّيْلِ وَٱلنَّهَارِ ۚ أَفَلَا تَعْقِلُونَ (۸۰)

23-81   Nay, they say the like of what the ancients said.

بَلْ قَالُوا۟ مِثْلَ مَا قَالَ ٱلْأَوَّلُونَ (۸۱)

23-82   They say: When we die and become dust and bones, shall we then be raised up?

قَالُوٓا۟ أَءِذَا مِتْنَا وَكُنَّا تُرَابًۭا وَعِظَـٰمًا أَءِنَّا لَمَبْعُوثُونَ (۸۲)

23-83   We are indeed promised this, and (so were) our fathers before. This is naught but stories of those of old!

لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـٰذَا مِن قَبْلُ إِنْ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ (۸۳)

23-84   Say: Whose is the earth, and whoever is therein, if you know?

قُل لِّمَنِ ٱلْأَرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ (۸۴)

23-85   They will say: Allah’s. Say: Will you not then mind?

سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَذَكَّرُونَ (۸۵)

23-86   Say: Who is the Lord of the seven heavens and the Lord of the mighty Throne of power?

قُلْ مَن رَّبُّ ٱلسَّمَـٰوَٰتِ ٱلسَّبْعِ وَرَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ (۸۶)

23-87   They will say: (This is) Allah’s. Say: Will you not then guard against evil?

سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَتَّقُونَ (۸۷)

23-88   Say: Who is it in Whose hand is the kingdom of all things and He protects, and none is protected against Him, if you know?

قُلْ مَنۢ بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍۢ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ (۸۸)

23-89   They will say: (This is) Allah’s. Say: Whence are you then deceived?

سَيَقُولُونَ لِلَّهِ ۚ قُلْ فَأَنَّىٰ تُسْحَرُونَ (۸۹)

23-90   Nay, We have brought them the Truth and surely they are liars.^a

بَلْ أَتَيْنَـٰهُم بِٱلْحَقِّ وَإِنَّهُمْ لَكَـٰذِبُونَ (۹۰)

23-90a: Evidence of monotheism: In the verses above, evidence is presented from three sources. Verses 23:84-85 establish Allah’s monotheism through His power to create, which is something specific to Allah; verses 23:86-87 present the evidence of His power to nourish and verses 23:88-89 present proof of His sovereignty. The polytheists had to concede these points because they accepted that Creating, Nourishing, and Sovereignty belonged only to Allah and neither Prophet Jesus nor the idols had any hand in them. In the end, it is stated that creating associate gods, whether making Prophet Jesus son of god or taking idols as objects of worship, are all lies of the polytheists.

23-91   Allah has not taken to Himself a son, nor is there with Him any (other) god — in that case would each god have taken away what he created, and some of them would have overpowered others. Glory be to Allah above what they describe —^a

مَا ٱتَّخَذَ ٱللَّهُ مِن وَلَدٍۢ وَمَا كَانَ مَعَهُۥ مِنْ إِلَـٰهٍ ۚ إِذًۭا لَّذَهَبَ كُلُّ إِلَـٰهٍۭ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍۢ ۚ سُبْحَـٰنَ ٱللَّهِ عَمَّا يَصِفُونَ (۹۱)

23-91a: Evidence against polytheism: When there cannot be two kings in the same country, how can the management of such massive Creation be carried out if there is an associate with God. What a simple, straightforward and irrefutable argument!

23-92   The Knower of the unseen and the seen; so may He be exalted above what they associate (with Him)!

عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ (۹۲)

23-51   O ye messengers, eat of the good things and do good. Surely I am Knower of what you do.^a

يَـٰٓأَيُّهَا ٱلرُّسُلُ كُلُوا۟ مِنَ ٱلطَّيِّبَـٰتِ وَٱعْمَلُوا۟ صَـٰلِحًا ۖ إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌۭ (۵۱)

23-51a: Prophet Jesus is addressed in this verse, and sometimes the plural form is used for a single person (IJ). When Allah gave refuge to Prophet Jesus and his mother in a good place, He also told them to eat of the good things (RM) which shows that this location was one with plenteous fruits, as is indicated by the use of the word ذَاتِ قَرَارٍۢ.

Another interpretation is that the command to eat good and do good is a general admonition that every messenger was given in their time, and now Prophet Muhammad (peace be upon him) is addressed in the same words. Imam Rāghib states that the pious Companions of the Holy Prophet are included in the word رسل along with him.

23-52   And surely this your community is one community, and I am your Lord, so keep your duty to Me.

وَإِنَّ هَـٰذِهِۦٓ أُمَّتُكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَأَنَا۠ رَبُّكُمْ فَٱتَّقُونِ (ؕ۵۲)

23-53   But they became divided into sects, each party rejoicing in that which was with them.^a

فَتَقَطَّعُوٓا۟ أَمْرَهُم بَيْنَهُمْ زُبُرًۭا ۖ كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ (۵۳)

23-53a: The conflict between different religions and a single prophet for the whole world: The objective of mentioning the messengers is that all of them were ordained by Allah for the reformation of people, and there is a commonality in their lives since their objective was to establish the Unity of Allah in the world, and they were all delivered from their enemies. Accordingly, all of them are addressed by the same words يَـٰٓأَيُّهَا ٱلرُّسُلُ O ye messengers. The objective of their Divine mission being the same is mentioned even more clearly in the words: إِنَّ هَـٰذِهِۦٓ أُمَّتُكُمْ أُمَّةًۭ وَٰحِدَةًۭ  the community of prophets is one community, and the purpose of their Divine mission is to establish Allah as the Nourisher of everyone, and people should keep their duty to Allah. However, their followers destroyed this noble objective, and religious matters were separated and divided. Every group felt happy with what it had and rejected the other prophets. In this way, the human nation became religiously fragmented. This is the subject of this verse and the purpose of mentioning it is clear, namely that it became necessary to raise a single prophet who will gather everyone under one religion, and show that all religions are from Allah. This is also stated further on: تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلْفُرْقَانَ عَلَىٰ عَبْدِهِۦ لِيَكُونَ لِلْعَـٰلَمِينَ نَذِيرًا Blessed is He Who sent down the Discrimination upon His servant that he might be a warner to the nations (25:1).

23-54   So leave them in their ignorance till a time.

فَذَرْهُمْ فِى غَمْرَتِهِمْ حَتَّىٰ حِينٍ (۵۴)

23-55   Think they that by the wealth and children wherewith We aid them,

أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٍۢ وَبَنِينَ (۵۵)

23-56   We are hastening to them of good things? Nay, they perceive not.

نُسَارِعُ لَهُمْ فِى ٱلْخَيْرَٰتِ ۚ بَل لَّا يَشْعُرُونَ (۵۶)

23-56a: Worldly wealth and power are not real success: People often consider worldly wealth and power as symbols of success, but they does not result in true fulfilment. People beguiled by worldly success often don’t even know what they are missing. Real success comes from developing good manners, morals, and ethics, and not from wealth and riches. This lack of awareness is called the غَمْرَتِه ignorance in which they are drowning. It is for this reason that the next verse mentions developing a relationship with Allah, which serves as the foundation of good morals.

23-57   Surely they who live in awe for fear of their Lord,^a

إِنَّ ٱلَّذِينَ هُم مِّنْ خَشْيَةِ رَبِّهِم مُّشْفِقُونَ (۵۷)

23-57a: شفق – is the time after sunset when the light of the day is being overtaken by the darkness of the night, as in: فَلَآ أُقْسِمُ بِٱلشَّفَقِ : But nay, I call to witness the sunset redness (84:16). اِشۡفاق is concern mixed with fear, as in وَهُم مِّنَ ٱلسَّاعَةِ مُشْفِقُونَ : …and they are fearful of the Hour (21:49), and when its governing word ((صلہ is من , fear dominates and when the governing word ((صلہ is فی concern dominates, as in: إِنَّا كُنَّا قَبْلُ فِىٓ أَهْلِنَا مُشْفِقِينَ : Surely we feared before on account of our families (52:26); مُشْفِقِينَ مِمَّا كَسَبُوا۟ …fearing on account of what they have earned… (42:22); ءَأَشْفَقْتُمْ أَن تُقَدِّمُوا۟ : Do you fear that you will not (be able to) give… (58:13) (R). The noun is also derived from it and accordingly there is the saying: اَشۡفَقۡتُ علیه و انا مُشۡفِق و شفیق I felt compassion/sorrow for him, and I am full of concern and tender affection.

23-58   And those who believe in the messages of their Lord,

وَٱلَّذِينَ هُم بِـَٔايَـٰتِ رَبِّهِمْ يُؤْمِنُونَ (۵۸)

23-59   And those who associate naught with their Lord,

وَٱلَّذِينَ هُم بِرَبِّهِمْ لَا يُشْرِكُونَ (۵۹)

23-60   And those who give what they give while their hearts are full of fear that to their Lord they must return —^a

وَٱلَّذِينَ يُؤْتُونَ مَآ ءَاتَوا۟ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَٰجِعُونَ (۶۰)

23-60a: يُؤْتُونَ مَآ ءَاتَوا۟ – ایتآء means اعطاء to give and is specially used for giving charity. The verse refers to people who spend their wealth in the way of Allah, and the fear comes from not knowing whether their charity will be accepted by Allah, or because of not knowing whether they have spent enough in the way of Allah. There are two main things mentioned in this verse – having reverence and awe of Allah in the heart and firmly upholding Divine Unity, and spending money in the service of God’s creations.

23-61   These hasten to good things and they are foremost in attaining them.^a

أُو۟لَـٰٓئِكَ يُسَـٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَهُمْ لَهَا سَـٰبِقُونَ (۶۱)

23-61a: In 23:56 it is stated that wealth and power are not خَيْرَٰتِ  goodness that leads to success. It is now revealed what  خَيْرَٰتِ actually is. It is having a relationship with Allah and serving humanity, as mentioned in 23:60. People who, instead of inclining to worldly wealth hasten to attain these خَيْرَٰتِ , become سَـٰبِقُونَ foremost, leading ahead of the others.

23-62   And We lay not on any soul a burden except to the extent of its ability, and with Us is a book which speaks the truth, and they are not wronged.^a

وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَـٰبٌۭ يَنطِقُ بِٱلْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ (۶۲)

23-62a: The commands that Allah has given for success and the ways that Allah has taught for human development are not such that are beyond the average person’s ability. In the statement كِتَـٰبٌۭ يَنطِقُ بِٱلْحَقِّ a book which speaks the truth Allah has stated His law that actions have consequences and Allah does not wrong anyone. The actions of a person determine the consequences he receives.

23-63   Nay, their hearts are in ignorance about it, and they have besides this other deeds which they do.^a

بَلْ قُلُوبُهُمْ فِى غَمْرَةٍۢ مِّنْ هَـٰذَا وَلَهُمْ أَعْمَـٰلٌۭ مِّن دُونِ ذَٰلِكَ هُمْ لَهَا عَـٰمِلُونَ (۶۳)

23-63a: Hearts are mired in ignorance because people are unaware of the fact that the ways shown by Allah are necessary for their moral development. Moreover, they get involved in various evil actions whose necessary consequence is that chastisement overcomes them.

23-64   Until, when We seize those who lead easy lives among them with chastisement, lo! they cry for succor.^a

حَتَّىٰٓ إِذَآ أَخَذْنَا مُتْرَفِيهِم بِٱلْعَذَابِ إِذَا هُمْ يَجْـَٔرُونَ (۶۴)

23-64a: Makkans punished with famine: This verse can also be translated in the future tense: When We seize them with punishment, they will cry out. However, it appears from verse 23:75 that a punishment had already visited them, and because this chapter is Makkan, the punishment was probably famine. The Holy Prophet Muhammad (peace be upon him) prayed for it and it is mentioned as a prophecy in the chapter Al Dukhān (44:10-12). It is stated in the hadith that the famine was so severe that people resorted to eating dead animals, bones, and hides. Some narrations report the famine as prior to the Hijrah migration, and some show it as taking place after migration. Since this famine lasted for seven years, the best estimate is that it started before migration and lasted till after it.

23-65   Cry not for succor this day. Surely you will not be helped by Us.

لَا تَجْـَٔرُوا۟ ٱلْيَوْمَ ۖ إِنَّكُم مِّنَّا لَا تُنصَرُونَ (۶۵)

23-66   My messages were indeed recited to you, but you used to turn back on your heels^a

قَدْ كَانَتْ ءَايَـٰتِى تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰٓ أَعْقَـٰبِكُمْ تَنكِصُونَ (۶۶)

23-66a: تَنكِصُونَ – نکص  means to recoil, shrink or draw back from a matter or withdrew from a position of benevolence and this word is specially used for retreating from goodness (LA).

23-67   Haughtily, passing nights in talking nonsense about it.

مُسْتَكْبِرِينَ بِهِۦ سَـٰمِرًۭا تَهْجُرُونَ (۶۷)

23-67a: سَـٰمِرًۭا – سُمۡرۃ means brown color, tan, and سَمَر is the darkness of the night and it also means conversation at night. سامر used here is in the plural form (R).

تَهْجُرُونَ – The literal meaning of ھجر is to separate or disassociate from another and ھُجر is a discourse which is discarded because of how bad, obscene, or evil it is. Accordingly, اَھۡجَرَ means to deliberately indulge in such talk. ھَجَرَ المریض unintentionally engaged in such talk (R).

مُسْتَكْبِرِينَ بِهِ – A majority of commentators have taken this to mean pride because of their guardianship of the Ka‘bah but it is preferable to take the pronoun in بِهِۦ to mean the Qur’an referred to in ايَـٰتِى (23-66). The verse would mean that after listening to the Qur’an they adopt an attitude of arrogant dismissal. سامرا  encapsulates their sitting in the precincts of the Ka‘bah and talking randomly about the Qur’an in their evening chats. In other words, making idle talk about the Qur’an had become a pastime.

23-68   Do they not then ponder the Word? Or has there come to them that which did not come to their fathers of old?^a

أَفَلَمْ يَدَّبَّرُوا۟ ٱلْقَوْلَ أَمْ جَآءَهُم مَّا لَمْ يَأْتِ ءَابَآءَهُمُ ٱلْأَوَّلِينَ (۶۸)

23-68a: The particle أَمْ has several uses. The first use is as متصلة which means it connects two parts of a single question and implies a choice between two questions. It is then best translated as or. أَمْ متصلة  has two types depending upon whether the ء is ہمزہ تسویہ or ہمزہ طلب. When أمۡ is preceded by ہمزہ تسویہ ( ء of equalization) ء  comes after سواء  and is paired with أَمْ making both options equal in meaning: whether this option is taken or the alternative option is taken it makes no difference, as in: سَوَآءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ : It is alike to them whether thou ask forgiveness for them or ask not forgiveness for them… (63:6); سَوَآءٌ عَلَيْنَآ أَجَزِعْنَآ أَمْ صَبَرْنَا :…It is the same to us whether we cry or bear patiently… (14:21). ہمزہ طلب precedes the sentence. It is used not simply to ask a question, but specifically to request, seek, or prompt an action from the listener, as in: ءَأَنتُمْ أَشَدُّ خَلْقًا أَمِ ٱلسَّمَآءُ : Are you the stronger in creation or the heaven? (79:27).

The second use of أَمْ is as المنقطعة (the disconnected أَمْ ) and there are three types. In the first case أَمْ either comes after a complete clause that gives some information and its meaning is not or but rather , as in: تَنزِيلُ ٱلْكِتَـٰبِ لَا رَيْبَ فِيهِ مِن رَّبِّ ٱلْعَـٰلَمِينَ ۔ أَمْ يَقُولُونَ ٱفْتَرَىٰهُ : The revelation of the Book, there is no doubt in it, is from the Lord of the worlds. Or do they say: he has forged it (39:2-3). The second case is that there is ہمزہ before أَمْ which is not for interrogation, as in أَلَهُمْ أَرْجُلٌۭ يَمْشُونَ بِهَآ ۖ أَمْ لَهُمْ أَيْدٍۢ يَبْطِشُونَ بِهَآ : Have they feet with which they walk, or have they hands with which they hold… (7:195). The ہمزہ in this case is for denial or to negate. The third case is one in which there is an interrogation without ہمزہ before the use of أَمْ المنقطعة as in: هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ أَمْ هَلْ تَسْتَوِى ٱلظُّلُمَـٰتُ وَٱلنُّورُ ۗ أَمْ جَعَلُوا۟ لِلَّهِ شُرَكَآءَ : Are the blind and seeing alike? Or, are darkness and light equal? Or, have they set up with Allah associates (13:16). This is meant to convey to the unbelievers the ridiculousness of their polytheism and in this condition أَمْ is like بَلۡ  rather or on the contrary۔

In this verse too, أَمْ is used as بَلۡ and it means the coming of the reminder or the Qur’an. It could also mean that they have prosperity which enables them to enjoy ease and luxuries that their forefathers did not have. As a result, they do not reflect on the Qur’an.

23-69   Or do they not recognize their Messenger, that they deny him?^a

أَمْ لَمْ يَعْرِفُوا۟ رَسُولَهُمْ فَهُمْ لَهُۥ مُنكِرُونَ (۶۹)

23-69a: They do recognize the Messenger and there is nothing about him that is hidden. They are so convinced of his piety that they call him Al Amīn The Trustworthy. So, the rejection of such a righteous person who is known to them from his childhood is really surprising.

23-70   Or say they: There is madness in him? Nay, he has brought them the Truth, and most of them hate the Truth.^a

أَمْ يَقُولُونَ بِهِۦ جِنَّةٌۢ ۚ بَلْ جَآءَهُم بِٱلْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـٰرِهُونَ (۷۰)

23-70a: They do recognize that the Messenger is truthful and trustworthy, but they do not like the truth that he has brought from Allah.

23-71   And if the Truth follow their desires, the heavens and the earth and all those who are therein would perish. Nay, We have brought them their reminder, but they turn away from their reminder.

وَلَوِ ٱتَّبَعَ ٱلْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ بَلْ أَتَيْنَـٰهُم بِذِكْرِهِمْ فَهُمْ عَن ذِكْرِهِم مُّعْرِضُونَ (۷۱)

23-71a: The entire system of heavens and earth is subject to and operates under Divine laws, but the disbelievers want to be left free to pursue their own base desires and do not want to submit to any law. If the truth were subject to human desires, the entire system of the Universe would collapse. Submission to the mandated Divine laws leads humans to honor and greatness but they turn away from it.

23-72   Or dost thou ask them a recompense? But the recompense of thy Lord is best, and He is the Best of providers.

أَمْ تَسْـَٔلُهُمْ خَرْجًۭا فَخَرَاجُ رَبِّكَ خَيْرٌۭ ۖ وَهُوَ خَيْرُ ٱلرَّٰزِقِينَ (۷۲)

23-73   And surely thou callest them to a right way.

وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ (۷۳)

23-74   And surely those who believe not in the Hereafter are deviating from the way.^a

وَإِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ عَنِ ٱلصِّرَٰطِ لَنَـٰكِبُونَ (۷۴)

23-74a: ناکبون – نکَبَ عَنۡ کَذا means to turn away from something and to incline to another.

23-75   And if We show mercy to them and remove the distress they have, they would persist in their inordinacy, blindly wandering on.^a

وَلَوْ رَحِمْنَـٰهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّۢ لَّلَجُّوا۟ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ (۷۵)

23-75a: لَجُّوا۟ – لَجاج is to show obstinacy and hostility by persisting in an action that has been prohibited. لُجّة البحرا is the repeated crashing of waves on the sea shore and the Quranic phrases بَحْرٍۢ لُّجِّىٍّۢ sea wave (24:40) (R) and حَسِبَتْهُ لُجَّةًۭ  expanse of water (27:44) are from it.

23-76   And already We seized them with chastisement, but they were not submissive to their Lord, nor did they humble themselves.^a

وَلَقَدْ أَخَذْنَـٰهُم بِٱلْعَذَابِ فَمَا ٱسْتَكَانُوا۟ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ (۷۶)

23-76a: ٱسْتَكَانُة and تضرع both are terms that show humility but in ٱسْتَكَانُة the humility is brought about through obedience (Refer to 3-146b) while in تضرع the humility has a relationship with the heart. That is why in connection with supplications, the term تضرع is used (Refer to 6-63a).

It becomes clear yet again from this verse that the real purpose of chastisement is to encourage people to turn to Allah, and it is conveyed in the next verse that when overtaken by severe chastisement, people even despair of Divine mercy, although Allah is ready to show mercy.

23-77   Until, when We open for them a door of severe chastisement, lo! they are in despair at it.

حَتَّىٰٓ إِذَا فَتَحْنَا عَلَيْهِم بَابًۭا ذَا عَذَابٍۢ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ (۷۷)

23-33   And the chiefs of his people who disbelieved and called the meeting of the Hereafter a lie, and whom We had given plenty to enjoy in this world’s life, said: This is only a mortal like you, eating of that whereof you eat and drinking of what you drink.

وَقَالَ ٱلْمَلَأُ مِن قَوْمِهِ ٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِلِقَآءِ ٱلْـَٔاخِرَةِ وَأَتْرَفْنَـٰهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا مَا هَـٰذَآ إِلَّا بَشَرٌۭ مِّثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ (۳۳)

23-34   And if you obey a mortal like yourselves, then surely you are losers.

وَلَئِنْ أَطَعْتُم بَشَرًۭا مِّثْلَكُمْ إِنَّكُمْ إِذًۭا لَّخَـٰسِرُونَ (۳۴)

23-35   Does he promise you that, when you are dead and become dust and bones, you will then be brought forth?

أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنتُمْ تُرَابًۭا وَعِظَـٰمًا أَنَّكُم مُّخْرَجُونَ (۳۵)

23-36   Far, very far, is that which you are promised:

هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ (۳۶)

23-36a: هَيْهَاتَ – is a word which is used to show how far removed something is (R). Sometimes the Arabs add “ل” prefixed to the noun which is considered far or impossible, as in this verse, but that is not always the case (IJ).

23-37   There is naught but our life in this world: we die and we live and we shall not be raised again:^a

إِنْ هِىَ إِلَّا حَيَاتُنَا ٱلدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ (۳۷)

23-37a: نَمُوتُ وَنَحْيَا – We die and we live, since the older generations pass away and newer generations are born. Some people have derived the concept of transmigration of the souls from the cycle of birth and death. Their belief is that when people die, they come back to life in another form, and there is no resurrection or continuing spiritual life.

23-38   He is naught but a man who has forged a lie against Allah, and we are not going to believe in him.

إِنْ هُوَ إِلَّا رَجُلٌ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًۭا وَمَا نَحْنُ لَهُۥ بِمُؤْمِنِينَ (۳۸)

23-39   He said: My Lord, help me against their calling me a liar.

قَالَ رَبِّ ٱنصُرْنِى بِمَا كَذَّبُونِ (۳۹)

23-40   He said: In a little while they will certainly be repenting.^a

قَالَ عَمَّا قَلِيلٍۢ لَّيُصْبِحُنَّ نَـٰدِمِينَ (۴۰)

23-40a: عَمَّا قَلِيلٍۢ – Its expanded form is: عن زمان قلیل in a short period of time and ما is the صلہ governing word between the جار و مجرور prepositional phrase which is meant to emphasize the short period before the deniers would be repenting.

23-41   So the punishment overtook them in justice, and We made them as rubbish; so away with the unjust people!^a

فَأَخَذَتْهُمُ ٱلصَّيْحَةُ بِٱلْحَقِّ فَجَعَلْنَـٰهُمْ غُثَآءًۭ ۚ فَبُعْدًۭا لِّلْقَوْمِ ٱلظَّـٰلِمِينَ (۴۱)

23-41a: The غُثَآءًۭ scum of a flood or a boiling pot is what separates out and floats to the surface, such as dried vegetation that floats on flood water, or the froth in a pot. This is a metaphor for something that is considered worthless and is discarded.

Refer to 11-60a for the meaning of بُعد .

23-42   Then We raised after them other generations.

ثُمَّ أَنشَأْنَا مِنۢ بَعْدِهِمْ قُرُونًا ءَاخَرِينَ (۴۲)

23-43   No people can hasten on their doom, nor can they postpone (it).

 مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْٔخِرُونَ (۴۳)

23-44   Then We sent Our messengers one after another. Whenever its messenger came to a people, they called him a liar, so We made them follow one another away with a people who believe not!^a

ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَا ۖ كُلَّ مَا جَآءَ أُمَّةًۭ رَّسُولُهَا كَذَّبُوهُ ۚ فَأَتْبَعْنَا بَعْضَهُم بَعْضًۭا وَجَعَلْنَـٰهُمْ أَحَادِيثَ ۚ فَبُعْدًۭا لِّقَوْمٍۢ لَّا يُؤْمِنُونَ (۴۴)

23-44a: تَتْری – Its morphological form follows the pattern fa‘lā from مُوَاتَرَہ whose root is وَتر. The meaning of مُوَاتَرَۃ is وتر which means bringing in singles one after another and its root is واؤ which has been altered to تا (R).

أَحَادِيثَ – Refer to 16-6a. In this verse, it means the opposing people are only remembered as a lesson to warn others (R).

23-45   Then We sent Moses and his brother Aaron with Our messages and a clear authority

ثُمَّ أَرْسَلْنَا مُوسَىٰ وَأَخَاهُ هَـٰرُونَ بِـَٔايَـٰتِنَا وَسُلْطَـٰنٍۢ مُّبِينٍ (۴۵)

23-46   To Pharaoh and his chiefs, but they behaved haughtily and they were an insolent people.

إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًا عَالِينَ (۴۶)

23-47   So they said: Shall we believe in two mortals like ourselves while their people serve us?

فَقَالُوٓا۟ أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَـٰبِدُونَ (۴۷)

23-47a: عَـبِدُونَ –  means both a submissive servant and a worshipper but in the verse, simply a servant is meant. Another verse states: وَتِلْكَ نِعْمَةٌۭ تَمُنُّهَا عَلَىَّ أَنْ عَبَّدتَّ بَنِىٓ إِسْرَٰٓءِيلَ : And is it a favor of which thou remindest me that thou hast enslaved the Children of Israel? (26:22). The meaning of عَبَّدَ is enslaved him.

23-48   So they rejected them and became of those who were destroyed.

فَكَذَّبُوهُمَا فَكَانُوا۟ مِنَ ٱلْمُهْلَكِينَ (۴۸)

23-49   And certainly We gave Moses the Book that they might go aright.

وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ لَعَلَّهُمْ يَهْتَدُونَ (۴۹)

23-50   And We made the son of Mary and his mother a sign, and We gave them refuge on a lofty ground having meadows and springs.

وَجَعَلْنَا ٱبْنَ مَرْيَمَ وَأُمَّهُۥٓ ءَايَةًۭ وَءَاوَيْنَـٰهُمَآ إِلَىٰ رَبْوَةٍۢ ذَاتِ قَرَارٍۢ وَمَعِينٍۢ (۵۰)

23-50a: رَبْوَةۢ – کُلُّ ما ارتفع من الارض Everything elevated about ground level is called رَبْوَةۢ (LA) and it is an elevated land without mountains (RM), or a plateau مکان مرتفع من الارض علی ما حوله (IJ).

قَرَار – means to stop or stay and ذَاتِ قَرَارٍۢ  means a place to stay (LA) or even and flat land (IJ) or a land with fruits (IJ).

مَعِينٍۢ – One of the meanings of ماء معین or ماء مَعۡیُون is what is manifest, or that which the eye can see flowing on the ground (LA) because عین means the eye.

Prophet Jesus and Hazrat Mary as a sign: In what way were Prophet Jesus and his mother a sign? Most commentators have leaned towards the virgin birth theory, but the narrative here is the deliverance of pious people and their salvation from the clutches of their tormentors. This is repeatedly called a sign: إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ  in this there are signs. After the people of Prophet Noah were drowned, it is stated: وَجَعَلْنَـٰهُمْ لِلنَّاسِ ءَايَةًۭ …and made them a sign for men (25:37). If the nation of Prophet Noah is a sign on account of their destruction, Prophet Jesus and Hazrat Mary are a sign on account of being delivered. Hence they are a sign by virtue of being delivered from the clutches of an unjust nation, and the Quran further substantiates this sign in the next verse.

Where did Prophet Jesus find refuge: Where was this place where Prophet Jesus and his mother found refuge? There is a vast difference of opinion among the commentators. Some declare it to be Palestine, some Jerusalem, some Damascus and others, Egypt. The main question is if the location fits the Quranic description of a lofty ground having meadows and springs. None of the places suggested by the commentators have the attributes the Quran mentions. رَبْوَةٍۢ requires a lofty ground, ذَاتِ قَرَارٍۢ requires flat land, the absence of a mountain, or plenteous fruits and ذَاتِ مَعِينٍۢ requires springs and rivers on the surface. The only place that has all these features is the valley of Kashmir. Palestine, Jerusalem, and Egypt are ruled out by this description. The elevation of the Kashmir Valley is over four thousand feet above sea level. It is ذَاتِ قَرَارٍۢ both with respect to its flat topography and being a land of plenteous fruits and it is ذَاتِ مَعِينٍۢ with an abundance of springs that are unmatched in any other place.

The other fact mentioned in the verse is giving refuge. The narrative of prophets in the Quran is centered after their preaching and their deliverance from their cruel opponents. So, the refuge mentioned here is from the opponents of Prophet Jesus and, as mentioned in 4-157a, Prophet Jesus was alive when he was taken down from the Cross. The Quran here has solved the enigma of what happened after he was taken down alive, and it is stated here that he and his mother were given refuge in another land. Furthermore, this land is described in such a manner that the description does not hold true for any other part of the world except the valley of Kashmir. Thus, Prophet Jesus migrated from Palestine to Kashmir.

The grave of Yūz Āsaf is the grave of Prophet Jesus: There is historical evidence to show that Prophet Jesus came to the valley of Kashmir. There is a tomb in Khān Yār street, Srinagar which is called the tomb of Yūz Āsaf  and is also known as the tomb of Nabi Sahib. It appears, not only from word of mouth traditions, but also from a famous 18^th century historical text, Tarikh-i-Azmi about Kashmir written in 1747, which states on page 86 that this tomb is generally regarded to be of a prince Yūz Āsaf  who was a prophet and came from a foreign country. It is worth remembering that there has not been a prophet after the Holy Prophet Muhammad (peace and blessings upon him) and neither can the tomb of a saint be called the tomb of a prophet. The word نبی prophet is common to both Arabic and Aramaic. So, necessarily this must be an Aramaic speaking prophet and the period in which he came to Kashmir according to traditions is about the same as the period in which Prophet Jesus lived. Furthermore, the name Yūz or Yūs (because the س in یوس is changed by ز in یوز) is like Yusū, the Aramaic name of Prophet Jesus. This evidence creates a very strong impression that the tomb in Khan Yar street is the tomb of the Prophet Jesus and not of any other prophet.

The Afghans and Kashmiris are of Israelite descent: There are other reasons why Prophet Jesus would have traveled eastward. The Afghans claim to be Israelites, and this is substantiated by their traditions, customs, and physical features. This also appears to be the case with Kashmiris. Many of the towns in Kashmir have the same names as towns in Palestine which clearly indicates that tribes of the Israelites, during the period of their exile, came and settled in Afghanistan and Kashmir. When Prophet Jesus was forced to migrate, as a result of the persecution by the Jews, he migrated towards the tribes of Israelites who had gotten cut off from their native land. There is a hadith: انّ عیسیٰ عاش مائة و عشرین سنة Jesus lived for one hundred and twenty years. This hadith makes it necessary to conclude that Prophet Jesus spent the rest of his life in a different land.

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

23-1      Successful indeed are the believers,^a

قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ (۱)

23-1a: Success depends upon developing good morals: This section talks about the success of the believers. Refer to 2-5a for what factors constitute success. To achieve this success, it is necessary for the believers to have certain attributes. What are these attributes? 1. Salat five daily prayers, or turning to Allah. 2. Abstaining from any words and deeds that are detrimental to the progress of a person. 3. Striving for purity in every matter, to pay regard to the proper development of human faculties. 4. Achieving full control over sexual desires. 5. Fulfilling all covenants and trusts. 6. Safeguarding the prayers.

So, according to the revelation of Allah, national success is dependent upon moral development. Without a doubt, the believers will have to face difficulties that normally befall nations – people will oppose them and become enemies, trying to crush them through oppression, and they will have to fight, and have to deal with different nations and religions, while also managing their trade – but the root of their national progress and the foundation stone of their success is declared to be the high standard of their morality. If they achieve the highest moral and ethical values, then all those attributes which are necessary for a nation to progress will automatically be born in them.

Although the enemy will try to crush them, it is not yet necessary for them to think about a plan to harm the enemy. Although they will have to fight, there is no need for them to learn the art of warfare yet or to gather armaments for the conflict. Their first need is to develop their moral qualities, have repeated recourse to Allah, avoid what is not beneficial, control their sexual desires, and fulfill covenants and trusts. No book in the world has revealed this secret of national development that the Quran has given. History bears testimony to the strength of the edifice constructed on this foundation. The emphasis that the Quran lays on these attributes as the necessary factors for success, and the repeated prophecies that the Quran makes regarding the success of the Companions of the Holy Prophet Muhammad (peace be upon him) shows that these attributes were found in the blessed Companions. This was the revolution created through the spiritual influence of the Holy Prophet Muhammad (peace be upon him) in the people of Arabia, whose prior state was quite the opposite of these qualities. The attributes of believers that are given after قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ  Successful indeed are the believers is like an outline of the lives of the Companions (may Allah be pleased with them). One can only imagine the high moral status of the Holy Prophet Muhammad (peace be upon him) who inspired such excellence.

23-2      Who are humble in their prayers,^a

ٱلَّذِينَ هُمْ فِى صَلَاتِهِمْ خَـٰشِعُونَ (۲)

23-2a: خشوع – is a condition of tranquility, obedience and humility. What is the meaning of خشوع in prayers? To stand reverently, peacefully, keeping the gaze lowered, bowing the head etc., are understood as elements of خشوع , but most importantly tranquility in prayer is found when the attention is completely focused on prayer and nothing else is given importance. When this state is achieved, the awareness of standing before the Almighty produces a realization of the greatness of the act of prayer, and all parts of the body enter into a state of tranquility. Gazing here and there, fiddling with one’s clothes or one’s body, or hurriedly reciting the prayer as if it is forced labor, all detract from the condition of خشوع. خشوع in prayer is the first step in a believer’s spiritual progress. Islam has termed prayer, or رجوع الی اللّٰہ turning to Allah as the foundation of all virtue because integrity, sincerity, and purity which are the root of all virtues, cannot be developed in a person or nation without a connection with God. Without sincerity in all manners and matters, the development of higher morals cannot proceed. It is for this reason that this verse does not just mandate observing the ritual prayers, but requires خشوع in prayers because until the heart is affected by the majesty and greatness of Allah, prayer is not efficacious.

23-3      And who shun what is vain,^a

وَٱلَّذِينَ هُمْ عَنِ ٱللَّغْوِ مُعْرِضُونَ (۳)

23-3a: لَغْو – Refer to 2-225a. It is talking without any deep thinking and reflection. لَغَا is the chirping of swallows and twittering of birds. Vain or vile talk is also called لَغْو as in: لَا يَسْمَعُونَ فِيهَا لَغْوًۭا وَلَا تَأْثِيمًا : They hear therein no vain or sinful talk (56:25); وَإِذَا مَرُّوا۟ بِٱللَّغْوِ مَرُّوا۟ كِرَامًۭا : …when they pass by what is vain, they pass by nobly (25:72). لاغیة is has a similar meaning as لَغْو as in: لَّا تَسْمَعُ فِيهَا لَـٰغِيَةًۭ: Wherein thou wilt hear no vain talk (88:11). لغت   language, lexicology is also derived from it (R). لَغْو includes both meaningless talk and vain acts (RM).لغت

Avoidance of what is vain is given the second place in moral and spiritual progress and it includes not only vain talk but also vain acts, a habit common with most people and which is a special feature of the present civilization. In a hadith narrated by Salman, the Holy Prophet Muhammad (peace be upon him) said: اِیّا کُم و مَلۡغَاۃ اَوّلِ اللیلِ Avoid vain talk in the first part of the night (LA). Following the example of others, Muslims have also fallen into the bad habit of vain talk in the first part of the night and give it precedence over all other worldly or spiritual engagements. When they gather to socialize in groups, they joke and laugh, gossip and backbite late into the night. In this situation, let alone the late-night prayer, they do not even get up or care for the Fajr prayer. Similarly, there are other activities like playing card games that have made human life even more purposeless than the life of animals. The teaching of the Quran is to not engage in any act or utter any words unless they benefit an individual or humanity at large. There is a wide gulf between the teaching of the Quran and the behavior of the Muslims.

23-4      And who act for the sake of purity,^a

وَٱلَّذِينَ هُمْ لِلزَّكَوٰةِ فَـٰعِلُونَ (۴)

23-4a: زَكَوٰةِ – زَكَوٰةِ represents purity: Refer to 18-74a and 19-13a for the meaning of زَكَوٰةِ , as in these verses, it is used to indicate purity. The ل in لِلزَّكَوٰةِ is called لام علت meaning whatever they do, they do so for the purpose of cleaning their soul (R). If the payment of zakat as a compulsory charity was meant, then the word فَـٰعِلُونَ would not have been used because one does not say فعلت الزکوٰۃ and the meaning of زَكَوٰةِ here is literal, meaning purity (RM). The context also points to this meaning because this is the third step in human progress. The first step is to turn towards Allah and to create a connection with Him, the second step is for the person to save time by not indulging in vain talk and vain acts. It follows that the time saved from vain engagements would be spent on some useful purpose. That useful purpose is disclosed now, namely that purity should be kept as the purpose of every act and by purity is meant not just purity in its normally understood meaning, but in its literal meaning of developing the soul through good works and Divine blessings, for which refer to 2-129a. So, it is necessary for success that the available time be spent in such engagements that are for personal or national betterment.

23-5      And who restrain their sexual passions—

وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَـٰفِظُونَ (۵)

23-6      Except in the presence of their mates or those whom their right hands possess, for such surely are not blameable,^a

إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ (۶)

23-6a: فُرُوج – is the plural of فرج and its literal meaning is a gap between two things and indicates that which is between the two feet, but euphemistically it is widely used to denote the private parts of the human body. Every source of fear or terror is called فَرۡج (R).

What is meant by safeguarding the فُرُوج: The term حفظ فُرُوج is actually used in a wide sense. It is every place from which one is afraid that the devil may attack, and it is all these places that must be safeguarded. However, the exception given to the spouse here shows that what is meant is to safeguard those areas of vulnerabilities that have to do with sexual passions. This is not just confined to abstaining from adultery but includes safeguarding against all opportunities that excite sexual passion, and this includes staring lustfully at the opposite gender. The command to safeguard the فُرُوج is not exclusively for men but applies to both genders, as in وَٱلْحَـٰفِظِينَ فُرُوجَهُمْ وَٱلْحَـٰفِظَـٰتِ : …and the men who guard their chastity and the women who guard (33:35).

The exception also includes مَا مَلَكَتْ أَيْمَـٰنُهُمْ those whom their right hand possess and this requires further explanation. By زوج is meant spouse which would be the wife for a man, and husband for a woman. مَا مَلَكَتْ أَيْمَـٰنُهُمْ includes both male and female slaves except if the context limits it only to male slaves or only to female slaves. The context here does not create any such limitation, but by consensus scholars have held that a relationship between a male slave and a free woman without marriage is illegall, but have allowed a relationship between a free man and a female slave. Hence, they have taken مَا مَلَكَتْ أَيْمَـٰنُهُمْ to mean only female slaves. It is a separate question whether the relationship with a female slave can be established only after marriage, or without marriage. This matter has been discussed in detail in 4-3d and 4-25a and the reader is referred to these notes.

This is the fourth step identified by the Quran in the progress of a person. The aim is for a person to have full control over the sexual powers that nature has given. Most nations have been negligent in this matter and, in the end, it proved to be the cause of their destruction. Unless the sexual appetite of a person is kept within limits of moderation, it tends to suppress all other human capabilities, and the frenzy of unregulated sexual indulgence slowly erodes a person’s morals and deprives the individual and the society of moral development. There are many modern nations that consider themselves civilized and highly developed but are slaves of their sexual passions, and they do not realize that they are drifting towards an abyss which will destroy them.

23-7      But whoever seeks to go beyond that, such are transgressors —

 فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْعَادُونَ (۷)

23-8      And those who are keepers of their trusts and their covenant,^a

وَٱلَّذِينَ هُمْ لِأَمَـٰنَـٰتِهِمْ وَعَهْدِهِمْ رَٰعُونَ (۸)

23-8a: This is the fifth step in the spiritual progress of a person. It appears as if these remedies have been prescribed after viewing the maladies of modern nations. When a nation reaches the pinnacle of worldly development, it does not care for the sanctity of trusts and covenants for the simple reason that it has military might and can do whatever it likes. The reality is that violating trusts and covenants erodes faith in institutions and as a result, the nation loses its dignity and credibility, without which its power no longer holds the same weight.

23-9      And those who keep a guard on their prayers.^a

وَٱلَّذِينَ هُمْ عَلَىٰ صَلَوَٰتِهِمْ يُحَافِظُونَ (۹)

23-9a: The sixth and final step prescribed is guarding of prayers, and it also the last step in chapter 70, Al Ma‘ārij The Ways of Ascent. The aim of guarding prayers, as shown in 2-238a, is not just guarding the timing and the essential components of prayer, but also guarding against all indecent and prohibited things. Prayer and turning to Allah becomes spiritual food without which the dedicated believer finds no peace. This is the reason why prayer has been called the معراج ascension of a believer, because it is the last step in his spiritual progress. When a person achieves this stage, his relationship with Allah reaches perfection and his morals are fully developed. People with the highest level of morality do not lead the way to material progress, rather they become spiritual leaders who have a perfect relationship with Allah, and all nations of the world claim to follow in their footsteps.

23-10   These are the heirs,

أُو۟لَـٰٓئِكَ هُمُ ٱلْوَٰرِثُونَ (۱۰)

23-11    Who inherit Paradise. Therein they will abide.

ٱلَّذِينَ يَرِثُونَ ٱلْفِرْدَوْسَ هُمْ فِيهَا خَـٰلِدُونَ (۱۱)

23-12   And certainly We create man of an extract of clay,^a

وَلَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ مِن سُلَـٰلَةٍۢ مِّن طِينٍۢ (۱۲)

23-12a: سلالة – سَلّ means to pull out one thing from another and سلالة is a clear gem that is pulled out of the earth (R).

How humans are created from dust: There are several places in the Quran where the creation of humans from dust is mentioned, and it is clarified that a clay statue is not created, rather an extract of dust is used as the basis for creation. It is a testimony to the power of Allah, that from an impure material like dust He creates a fine extract, invisible to the naked eye, which starts the life of a person. This process, put in place by Allah, is witnessed daily by us wherein a life germ is extracted from unrefined matter like dirt. Why is it so difficult to believe that Allah can create an even more refined extract from the deeds of a person, which will become the foundation of a new life?

23-13   Then We make him a small life-germ in a firm resting-place,

ثُمَّ جَعَلْنَـٰهُ نُطْفَةًۭ فِى قَرَارٍۢ مَّكِينٍۢ (۱۳)

23-14   Then We make the life-germ a clot, then We make the clot a lump of flesh, then We make (in) the lump of flesh bones, then We clothe the bones with flesh, then We cause it to grow into another creation. So blessed be Allah, the Best of creators!^a

ثُمَّ خَلَقْنَا ٱلنُّطْفَةَ عَلَقَةًۭ فَخَلَقْنَا ٱلْعَلَقَةَ مُضْغَةًۭ فَخَلَقْنَا ٱلْمُضْغَةَ عِظَـٰمًۭا فَكَسَوْنَا ٱلْعِظَـٰمَ لَحْمًۭا ثُمَّ أَنشَأْنَـٰهُ خَلْقًا ءَاخَرَ ۚ فَتَبَارَكَ ٱللَّهُ أَحْسَنُ ٱلْخَـٰلِقِينَ (۱۴)

23-14a: The stages of physical life are presented as a evidence of the stages of spiritual life. Six stages are identified in the development of spiritual life. The final stage of أَنشَأْنَـٰهُ خَلْقًا ءَاخَرَ We cause it to grow into another creation indicates the giving of the rational soul or human intelligence. What is conveyed is that Allah has not confined the progress of human life to the progress of an animal’s life, rather humans are blessed with more, which makes it necessary for them to have accountability for their actions and their resurrection. Accordingly, the next verse mentions death and the raising up.

23-15   Then after that you certainly die.

ثُمَّ إِنَّكُم بَعْدَ ذَٰلِكَ لَمَيِّتُونَ (۱۵)

23-16   Then on the day of Resurrection you will surely be raised up.

ثُمَّ إِنَّكُمْ يَوْمَ ٱلْقِيَـٰمَةِ تُبْعَثُونَ (۱۶)

23-17   And indeed We have made above you seven ways — and never are We heedless of creation.^a

وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلْخَلْقِ غَـٰفِلِينَ (۱۷)

23-17a: Seven ways and the solar system: Commentators have explained the seven ways as being seven heavens and said they are called ways because the angels come and go between them, or the stars travel between them. However, طریقة is not something that has ways, but طریقہ itself means way, otherwise even the earth would be طریقة because it has سُبُلًۭا فِجَاجًۭا …spacious paths (71:20). Thus, طریقة means ways. Moreover, the Quran has also revealed the ones who walk on these ways: وَٱلسَّمَآءِ وَٱلطَّارِقِ – وَمَآ أَدْرَىٰكَ مَا ٱلطَّارِقُ – ٱلنَّجْمُ ٱلثَّاقِبُ : By the heaven and the Comer by night! And what will make thee know what the Comer by night is? The star of piercing brightness (86:1-3). ٱلنَّجْمُ ٱلثَّاقِبُ is the Planet Venus. We can conclude that the orbit of the planet Venus is one of the ways. It is also reasonable to conclude that the other six ways are the orbits of the other six planets, which together make up the seven planets of the solar system besides the earth. So, it is the orbits of these seven planets that are called سَبْعَ طَرَآئِقَ seven ways and not the seven heavens. Indeed, the term سبع سماوات  applies to these seven planets in the sense that they are seen above the earth.

The verse is ended with مَا كُنَّا عَنِ ٱلْخَلْقِ غَـٰفِلِينَ never are We heedless of creation to convey that Allah’s revelation is on the basis of His perfect knowledge. Attention is drawn to the heavenly bodies to point out the insignificance of human creation compared to the planets. It is also possible that مَا كُنَّا عَنِ ٱلْخَلْقِ غَـٰفِلِينَ indicates that Allah also takes care of His creation on other celestial bodies.

23-18   And We send down water from the cloud according to a measure, then We cause it to settle in the earth, and We are indeed able to carry it away.^a

وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۢ بِقَدَرٍۢ فَأَسْكَنَّـٰهُ فِى ٱلْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍۭ بِهِۦ لَقَـٰدِرُونَ (۱۸)

23-18a: The carrying away of the water may refer to a reduction in the amount of water on the earth, or to its being carried up in the form of water vapor. Given the context, the second meaning is preferable because only blessings are mentioned in the verse.

23-19   Then We cause to grow thereby gardens of palm-trees and grapes for you. You have therein many fruits and of them you eat;

فَأَنشَأْنَا لَكُم بِهِۦ جَنَّـٰتٍۢ مِّن نَّخِيلٍۢ وَأَعْنَـٰبٍۢ لَّكُمْ فِيهَا فَوَٰكِهُ كَثِيرَةٌۭ وَمِنْهَا تَأْكُلُونَ (۱۹)

23-20   And a tree that grows out of Mount Sinai, which produces oil and relish for the eaters.^a

وَشَجَرَةًۭ تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنۢبُتُ بِٱلدُّهْنِ وَصِبْغٍۢ لِّلْـَٔاكِلِينَ (۲۰)

23-20a: سَيْنَآ – سَيْنَآ and سینین is a well-known mountain in Syria (LA) Some have taken the word to mean blessed, and others to mean covered with trees (IJ). It is well known that this is the mountain on which Prophet Moses was addressed by God, and one opinion is that it is the mountain where the Holy Prophet Muhammad (peace be upon him) was called to his mission (IJ).

دُهْن – is oil, fat, grease and صِبْغٍۢ is relish and is so called because the person eating bread dips the bread in the relish before eating. Refer to 2-138a.

This tree is the olive tree (IJ). It is separately mentioned, though the previous verses talks about the rain growing gardens in general, so the mention seems to be a reference to: يُوقَدُ مِن شَجَرَةٍۢ مُّبَـٰرَكَةٍۢ زَيْتُونَةٍۢ لَّا شَرْقِيَّةٍۢ وَلَا غَرْبِيَّةٍۢ :…lit from a blessed olive tree, neither eastern nor western… (24:35) in which the olive tree is a metaphor for Islam. There are some hadith that praise the benefits of olives.

23-21   And surely there is a lesson for you in the cattle. We make you to drink of what is in their bellies, and you have in them many advantages and of them you eat,

وَإِنَّ لَكُمْ فِى ٱلْأَنْعَـٰمِ لَعِبْرَةًۭ ۖ نُّسْقِيكُم مِّمَّا فِى بُطُونِهَا وَلَكُمْ فِيهَا مَنَـٰفِعُ كَثِيرَةٌۭ وَمِنْهَا تَأْكُلُونَ (۲۱)

23-22   And on them and on the ships you are borne.

وَعَلَيْهَا وَعَلَى ٱلْفُلْكِ تُحْمَلُونَ (۲۲)

Name: The name of this chapter is Al-Mu’minūn and it has six sections and one hundred and eighteen verses. Its name, Al-Mu’minūn, appears in the very first verse of this chapter in which the necessary requirements are revealed for the success of the believers. Believers must not regard their worldly success as the only measure of success, which is why the chapter is called Al-Mu’minūn (The Believers).

Summary: The first section details the matters which are foundational to the success of Muslims, and it is revealed that success must be built on the foundation of good moral character. Regarding other aspects of success, such as deliverance from enemies and the worldly success of a nation, it is also is achieved by those who base their success on good morals and virtues. This is exemplified by the story of Prophet Noah in the second chapter and the prophets that followed him in the third chapter. The fourth section clearly reiterates that success is not measured by amassing wealth and assets but depends on good moral character and having a relationship with Allah. In connection with the theme, the fifth section affirms the Unity of Allah and refutes evil. The sixth section makes it known that the enemies of truth can never succeed because they walk on the wrong path.

Connection with the prior chapter: The main message of the last chapter is that the Holy Prophet Muhammad (peace be upon him) will be successful like the other prophets, but that to accomplish this, wars would have to be fought in which the Muslims would be victorious. In order that conquests, kingship, wealth, and riches are not regarded as signs of success, this chapter reveals what the real elements of success are.

Period of Revelation. Based on unanimous opinion, this chapter is Makkan and based on its subject matter it can be placed towards the end of the Makkan period.

22-73   O people, a parable is set forth, so listen to it. Surely those whom you call upon besides Allah cannot create a fly, though they should all gather for it. And if the fly carry off aught from them, they cannot take it back from it. Weak are (both) the invoker and the invoked.^a

يَـٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٌۭ فَٱسْتَمِعُوا۟ لَهُۥٓ ۚ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُوا۟ ذُبَابًۭا وَلَوِ ٱجْتَمَعُوا۟ لَهُۥ ۖ وَإِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًۭٔا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ (۷۳)

22-73a: يَسْلُبْ – اَلسَّلۡبُ is to snatch something from someone by overcoming them and اَلسَّلَبُ is the thing that is snatched (R).

ٱلطَّالِبُ – مطلوب – طَلَب means to seek something and to endeavor to gain it. طَلَب is also used in the sense of رَغِبَ inclined to it (LA). In this verse طالب is taken to mean false deities and مطلوب is the fly, but the correct interpretation is that by طالب is meant worshipper and by مطلوب is meant the worshipped, as narrated by Sidi Boushaki, Al-Dahhak ibn Muzahim and others (RM). طَلَب quest can be for a specific item, or to imply, as in فَلَن تَسْتَطِيعَ لَهُۥ طَلَبًۭا …so that thou art unable to find it (18:41) (R).

This verse explains the extreme weakness of false deities by stating that if all objects or people taken as deities were to combine their efforts, they would not be able to create a fly. In fact, their helplessness is further manifested by the fact that if a fly was to snatch something from them, they will be unable to take it back. When the one worshipped is so susceptible, imagine how powerless the worshippers are! Hence the verse states that the worshipped and worshipper are both weak. The verse does not seem to refer to idols, but to people who have been taken as deities. As is made clear in verse 22:75, in the context of discussing this weakness, neither the worshippers of false deities, nor any form of falsehood can compete with the truth.

22-74   They estimate not Allah with His due estimation. Surely Allah is Strong, Mighty.

مَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ (۷۴)

22-75   Allah chooses messengers from angels and from men. Surely Allah is Hearing, Seeing.^a

ٱللَّهُ يَصْطَفِى مِنَ ٱلْمَلَـٰٓئِكَةِ رُسُلًۭا وَمِنَ ٱلنَّاسِ ۚ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌۭ (۷۵)

22-75a: Angels and humans being chosen as messengers is mentioned in the context of Divine Unity since humans have been taken as gods. We are told that the highest spiritual status of a human is that of being a messenger, and there is nothing above that. The angels are Allah’s creation, yet the status given to them is also that of being messengers. Nobody is a partner in His Divinity.

22-76   He knows what is before them and what is behind them. And to Allah are all affairs returned.

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۗ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ (۷۶)

22-77   O you who believe, bow down and prostrate yourselves and serve your Lord, and do good that you may succeed.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱرْكَعُوا۟ وَٱسْجُدُوا۟ وَٱعْبُدُوا۟ رَبَّكُمْ وَٱفْعَلُوا۟ ٱلْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ ۩

PROSTRATION

22-78   And strive hard for Allah with due striving. He has chosen you and has not laid upon you any hardship in religion — the faith of your father Abraham. He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; so keep up prayer and pay the poor-rate and hold fast to Allah. He is your Protector; excellent the Protector and excellent the Helper!^a

وَجَـٰهِدُوا۟ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ ۚ هُوَ ٱجْتَبَىٰكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِى ٱلدِّينِ مِنْ حَرَجٍۢ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَٰهِيمَ ۚ هُوَ سَمَّىٰكُمُ ٱلْمُسْلِمِينَ مِن قَبْلُ وَفِى هَـٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ ۚ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱعْتَصِمُوا۟ بِٱللَّهِ هُوَ مَوْلَىٰكُمْ ۖ فَنِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ (۷۸)

22-78a: Muslims urged to strive the utmost in the way of Allah: After rebutting polytheism, the Muslims are now urged to strive in spreading monotheism. Verse 22:77 mentions the completion of the soul’s development. Only a nation whose individuals fully develop their souls can succeed in spreading the name of Allah. Hence in this verse after giving the command to perfect the soul, we are advised to strive in the way of Allah with a striving befitting the noble objective before it. Half-hearted and incomplete efforts are not even good enough for success in worldly matters, let alone in matters of religion. The words هُوَ ٱجْتَبَىٰكُمْ He has chosen you conveys that Allah has chosen the Muslims to spread the Oneness of Allah. The contrast of choosing messengers in verse 22:75 with choosing the Muslim nation in this verse shows clearly that the work that messengers did has now been granted to the Muslim nation. The statement that Allah has named the believers Muslims in previous scriptures and فِى هَـٰذَا in this Quran indicates that complete submission to Allah should be the guiding principle, because they have been given this honorary title. The reason is also explained: that Muslims become the leaders and teachers of people just as the Holy Prophet Muhammad (peace be upon him) teaches Muslims about the Unity of Allah. Refer to 2-143a      

22-58   And those who flee in Allah’s way and are then slain or die, Allah will certainly grant them a goodly sustenance. And surely Allah is the Best of providers.^a

وَٱلَّذِينَ هَاجَرُوا۟ فِى سَبِيلِ ٱللَّهِ ثُمَّ قُتِلُوٓا۟ أَوْ مَاتُوا۟ لَيَرْزُقَنَّهُمُ ٱللَّهُ رِزْقًا حَسَنًۭا ۚ وَإِنَّ ٱللَّهَ لَهُوَ خَيْرُ ٱلرَّٰزِقِينَ (۵۸)

22-58a: It appears from this verse that the Hijrah (migration to Medina) had already started and by goodly sustenance is meant a sustenance which makes them deserving of the everlasting life. The migrants are comforted that even if they are killed or die after migration, in the eyes of Allah they are deserving of a reward.

22-59   He will certainly cause them to enter a place which they are pleased with. And surely Allah is Knowing, Forbearing.

لَيُدْخِلَنَّهُم مُّدْخَلًۭا يَرْضَوْنَهُۥ ۗ وَإِنَّ ٱللَّهَ لَعَلِيمٌ حَلِيمٌۭ (۵۹)

22-60   That (is so). And whoever retaliates with the like of that with which he is afflicted and he is oppressed, Allah will certainly help him. Surely Allah is Pardoning, Forgiving.^a

ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِىَ عَلَيْهِ لَيَنصُرَنَّهُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌۭ (۶۰)

22-60a: عَاقَب or عقاب – The literal meaning of these words is to punish as a consequence of an evil, but here عوقب is used for the initial hurt and pain to convey that the pain caused is not the result of any fault of the afflicted and ثُمَّ بُغِىَ عَلَيْهِ and he is oppressed is added as an extension to show that he is the victim of an oppression. The word ثُمَّ then is normally used in a sequence of events, but in 22:60 is used to show another matter. Refer to 2-29a. There is a clear reference in وَمَنْ عَاقَبَ And whoever retaliates to the punishment to be meted to the disbelievers. This is a prediction that the Muslims will gain power and rule over the disbelievers, hence they will be able to punish their oppressors and Allah will assist them. In the mention of the alteration of night and day in the next verse, there is a reference to the supremacy and governance of the Muslims. Other verses in the Quran also state: تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ :Thou givest the kingdom to whom thou pleasest, and takest away the kingdom from whom Thou pleasest (3:26), immediately followed in the next verse by: تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ :Thou makest the night to pass into the day and Thou makest the day to pass into the night (3:27). At the end of verse 22:60, Allah’s attributes of being Pardoning and Forgiving are mentioned, which means if the Muslims pardon and forgive and forego the reciprocal punishment, this is a better alternative, because Allah has the attributes of being Forgiving and Pardoning. This is how the Holy Prophet Muhammad (peace and blessings be upon him) acted and any punishment he meted out was far less than the suffering he and his Companions endured.

22-61   That is because Allah causes the night to enter into the day and causes the day to enter into the night, and because Allah is Hearing, Seeing.

ذَٰلِكَ بِأَنَّ ٱللَّهَ يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَأَنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌۭ (۶۱)

22-62   That is because Allah is the Truth, and that which they call upon besides Him — that is the falsehood, and because Allah — He is the High, the Great.

ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِۦ هُوَ ٱلْبَـٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ (۶۲)

22-62a: So, those who take the name of Allah will certainly be successful in this world, because the truth prevails and evil gets destroyed.

22-63   Seest thou not that Allah sends down water from the cloud, then the earth becomes green? Surely Allah is Knower of subtilities, Aware.

أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَتُصْبِحُ ٱلْأَرْضُ مُخْضَرَّةً ۗ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌۭ (۶۳)

22-64   To Him belongs whatever is in the heavens and whatever is in the earth. And surely Allah — He is the Self-Sufficient, the Praised.

لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ (۶۴)

22-39   Permission (to fight) is given to those on whom war is made, because they are oppressed. And surely Allah is Able to assist them—^a

أُذِنَ لِلَّذِينَ يُقَـٰتَلُونَ بِأَنَّهُمْ ظُلِمُوا۟ ۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ (۳۹)

22-39a: According to Ibn Abbas this is the first verse that was revealed about fighting (IK). According to some narrations when the disbelievers forced the Holy Prophet Muhammad (peace be upon him) to leave Makkah, he said the disbelievers would now be destroyed, and then this verse was revealed. Abu Bakr commented at the revelation of this verse that fighting was sure to follow. It is difficult to decide whether this verse was revealed soon after Hijrah (migration), during the migration or a little before it, because the Holy Prophet left Makkah somewhat later than his Companions, who had migrated before him. The statement إِنَّ ٱللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ surely Allah is able to assist them does not imply that Allah could have helped them in some other way besides fighting. Instead, the meaning is that permission is given to fight despite the numerical inferiority of the Muslims, but they will not be destroyed because Allah will assist them.

 22-40  Those who are driven from their homes without a just cause except that they say: Our Lord is Allah. And if Allah did not repel some people by others, cloisters, and churches, and synagogues, and mosques in which Allah’s name is much remembered, would have been pulled down. And surely Allah will help him who helps Him. Surely Allah is Strong, Mighty.^a

ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَـٰرِهِم بِغَيْرِ حَقٍّ إِلَّآ أَن يَقُولُوا۟ رَبُّنَا ٱللَّهُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍۢ لَّهُدِّمَتْ صَوَٰمِعُ وَبِيَعٌۭ وَصَلَوَٰتٌۭ وَمَسَـٰجِدُ يُذْكَرُ فِيهَا ٱسْمُ ٱللَّهِ كَثِيرًۭا ۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ (۴۰)

22-40a: هُدِّمَتْ – ھَدۡم means to demolish a building and تَہۡدِیم means tearing down, razing but there is abundance in it (R).

صَوَٰمِعُ – is the plural of صَوۡمَعَة. It is a building that has a steeple top, and it is so called because اَصۡمَعۡ is a person with small ear lobes that are joined to the head (R). صَوۡمَعَة is a monk’s cloister (LA).

بِيَعٌۭ – is the plural of بِیۡعَه which is the place where Christians worship, but some hold it to be the place where Jews worship (LA).

صَلَوَٰتٌۭ – is the plural of صلوٰۃ . It is used for a mosque and is also used for a synagogue. Refer to 4:43a. Its literal meaning is a place of worship regardless of religion. After mentioning the cloisters of monks and churches which represent the last religion before the Holy Prophet Muhammad (peace be upon him), the word صَلَوَٰتٌۭ is used, which applies equally to all religions instead of mentioning them separately.

The purpose of Islamic wars: The purpose of Islamic wars is clearly stated as not to only save mosques, but also to safeguard the places of worship of all religions. Not only are the places of worship safeguarded, but even the places where worshippers lived. This safeguarding was a matter of top concern for the Companions in the wars they had to fight after the death of the Holy Prophet Muhammad (peace be upon him). In fact, in some treaties the safety of churches and their maintenance was undertaken by the Islamic treasury. Hence the Islamic wars were conducted for freedom of religion in general and not just for Muslims. It is the distinctive feature of Islam that it believes that all prophets and religions in their original form were Divinely sent, and that protection of the places of worship of other religions is a duty of the Muslims. It is worth reflecting on the powerful claim in this verse; the few scattered Muslims who at the time of the revelation, had run away to save their lives and had no organized power, would be triumphant and in a position to help others.

22-41   Those who, if We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil. And Allah’s is the end of affairs.^a

ٱلَّذِينَ إِن مَّكَّنَّـٰهُمْ فِى ٱلْأَرْضِ أَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ وَأَمَرُوا۟ بِٱلْمَعْرُوفِ وَنَهَوْا۟ عَنِ ٱلْمُنكَرِ ۗ وَلِلَّهِ عَـٰقِبَةُ ٱلْأُمُورِ (۴۱)

22-41a: This chapter belongs to the last days of Makkah. Some of the Muslims are in Abyssinia and some in Madinah. The Holy Prophet Muhammad (peace be upon him) himself has to leave Makkah, and the disbelievers are rejoicing at their success. In these dire circumstances, glad tidings are given that the Muslims will not only have power and kingship, their rule will be so widespread that people of other religions will be under Muslim governance. Moreover, it is prophesied that after becoming rulers and governors, the Muslim rule will be exemplary. No precedence can be found in history of a prophecy for a small, dispersed, and persecuted minority to become a world power. There is also no example of any other nation, except the Muslims, who made it the objective of their government to spread righteousness after gaining power. Despite being mighty and successful, Muslim rulers distinguished themselves by enjoining good and forbidding evil in all matters of the state.

22-42   And if they reject thee, already before them did the people of Noah and ‘Ad and Thamud reject (prophets),

وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍۢ وَعَادٌۭ وَثَمُودُ (۴۲)

22-43   And the people of Abraham and the people of Lot,

وَقَوْمُ إِبْرَٰهِيمَ وَقَوْمُ لُوطٍۢ (۴۳)

22-44   And the dwellers of Midian. And Moses (too) was rejected. But I gave respite to the disbelievers, then I seized them; so how (severe) was My disapproval!^a

وَأَصْحَـٰبُ مَدْيَنَ ۖ وَكُذِّبَ مُوسَىٰ فَأَمْلَيْتُ لِلْكَـٰفِرِينَ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ نَكِيرِ (۴۴)

22-44a: نَكِيرِ – It has the same meaning as انکار , and stands for the opposite of discernment and wisdom. Refer to 11-70a. نَکَرۡتُ علی فلانٍ and اَنۡکَرۡتُ means dealt with him in a manner that would stop him (R). نکیر is a refusal that brings about an upheaval, such that it changes the state of happiness to one that is disliked (LA). مُنۡکَر is an act that common sense considers evil or shameful, or if common sense cannot judge, Islamic law Shariah considers it as evil or shameful, and تنکیر is to alter beyond recognition, as in نَكِّرُوا۟ لَهَا عَرْشَهَا …Alter her throne for her… (27:41) (R).

The nations whose rejection is discussed are mentioned chronologically. When they did not accept the truth and just pursued the life of this world, Allah changed their condition of ease and luxury into one of distress.

22-45   How many a town We destroyed while it was iniquitous, so it is fallen down upon its roofs; and (how many) a deserted well and palace raised high!^a

فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـٰهَا وَهِىَ ظَالِمَةٌۭ فَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍۢ مُّعَطَّلَةٍۢ وَقَصْرٍۢ مَّشِيدٍ (۴۵)

22-45a: بِئْرٍۢ مُّعَطَّلَةٍۢ –  بئر  means a well, and مُّعَطَّلَةٍۢ is derived from عَطَل which means the passing away of the good times of adornment and amusement and giving up embellishments and taking away the ability to act (R). بئر and قصر are appositives for قریة .

22-46   Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts.^a

أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌۭ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌۭ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَـٰرُ وَلَـٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ (۴۶)

22-46a: The result of going about in the land should have been a realization of how previous nations were destroyed. In the end, the verse explains how a person sees many things with the eyes but suffers loss by not reflecting on them and learning a lesson. Consequently, when calamity strikes, it is not because physical vision was impaired, but because the heart was blind. This provides a key to understanding some of the other phrases in the Quran, like صُمٌّۢ بُكْمٌ عُمْىٌۭ Deaf, dumb, blind… (2:18) and مَن كَانَ فِى هَـٰذِهِۦٓ أَعْمَىٰ : And whoever is blind in this (world)… (17:72) which do not mean physical blindness, rather the blindness of the heart.

22-47   And they ask thee to hasten on the chastisement, and Allah by no means fails in His promise. And surely a day with thy Lord is as a thousand years of what you reckon.^a

وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَلَن يُخْلِفَ ٱللَّهُ وَعْدَهُۥ ۚ وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍۢ مِّمَّا تَعُدُّونَ (۴۷)

22-47a: The reference to a day with Allah being similar to a thousand years in human calculation, is mentioned not simply because what humans consider a long time, is only a short while with Allah. We are told that Allah gives nations extensive time to reform, even a thousand years. Another verse foretells that the forward progress of Islam will remain stalled for a thousand years: ثُمَّ يَعْرُجُ إِلَيْهِ فِى

 يَوْمٍۢ كَانَ مِقْدَارُهُۥٓ أَلْفَ سَنَةٍۢ مِّمَّا تَعُدُّونَ:…then it will ascend to Him in a day the measure of which is a thousand years as you count (32:5).

22-48   And how many a town to which I gave respite while it was unjust, then I seized it! And to Me is the return.

وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌۭ ثُمَّ أَخَذْتُهَا وَإِلَىَّ ٱلْمَصِيرُ (۴۸)

22-49 Say: O people, I am only a plain warner to you.
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَآ أَنَا۠ لَكُمْ نَذِيرٌۭ مُّبِينٌۭ (۴۹)
22-50 So those who believe and do good, for them is forgiveness and an honorable sustenance.
فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُم مَّغْفِرَةٌۭ وَرِزْقٌۭ كَرِيمٌۭ (۵۰)
22-51 And those who strive to oppose Our messages, they are the inmates of the flaming Fire.
وَٱلَّذِينَ سَعَوْا۟ فِىٓ ءَايَـٰتِنَا مُعَـٰجِزِينَ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَحِيمِ (۵۱)
22-51a: مُعَـٰجِزِينَ – For عَجۡز refer to 6-134a. The words اَعۡجَزۡتُ – عَجَّزۡت – عَاجَزۡت all have the same meaning: he was rendered powerless, helpless, ineffective. However, the meaning of مُعَـٰجِزِينَ here has been taken to be ظانِّین و مُقَدِّرین انہم یعجز دننا with the idea and understanding that they will render us powerless (R).
22-52 And We never sent a messenger or a prophet before thee but when he desired, the devil made a suggestion respecting his desire; but Allah annuls that which the devil casts, then does Allah establish His messages. And Allah is Knowing, Wise—a
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍۢ وَلَا نَبِىٍّ ا إِلَّآ إِذَا تَمَنَّىٰٓ أَلْقَى ٱلشَّيْطَـٰنُ فِىٓ أُمْنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلْقِى ٱلشَّيْطَـٰنُ ثُمَّ يُحْكِمُ ٱللَّهُ ءَايَـٰتِهِۦ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ (۵۳)

22-52a: تَمَنَّىٰٓ – تَمِنّی means to imagine something in one’s mind and to make a mental picture of it. Sometimes this is merely by surmising and estimating and sometimes it is rooted in facts (R). See 2-78a.
The baseless fable of al-Gharaniq (Satanic Verses): In the explanation of this verse, many commentators have cited the false narrative of al-Gharaniq which has no reliable source. Ibn Kathir rebuts this narrative in the following words: قد ذکر کثیر من المفسرین ھٰہنا قصة الغرانیق ۔ ۔ ۔ ولکنہا من طرق کلھا مرسلة و لم ارھا مسندۃ من وجه صحیح Several commentators have recorded the false narration of the story of al-Gharaniq … however all these narrations are unreliable and I have not found from any authoritative source the chain of transmission traced to the Holy Prophet Muhammad (peace be upon him).
The story of al-Gharaniq is as follows: While reciting the Chapter Al-Najm, when the Holy Prophet reached the verse which states أَفَرَءَيْتُمُ ٱللَّـٰتَ وَٱلْعُزَّىٰ وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ : Have you then considered Lat and Uzza; and another, the third Manaat (53:19, 20), he read: تلك الغرانیق العلٰی و ان شفاعتھن لترتجی These are exalted females whose intercession is to be sought [I seek Allah’s protection from this] instead of proceeding with the next verses: أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ تِلْكَ إِذًۭا قِسْمَةٌۭ ضِيزَىٰٓ : Are the males for you and for Him the females? This indeed is an unjust division (53:21, 22). This story will be fully discussed in the notes of Al- Najm, but it is necessary to state that connecting it to this verse of Al Hajj demonstrates a complete ignorance of historical events. Al Najm belongs to a very early period, prior to the fifth year after the Call, when the migration to Ethiopia had just begun. The chapter Al Hajj was revealed so late in the Makkan period that some people even classify it as a Madinah chapter. In reality it belongs to the last period in Makkah before migration and there is sufficient internal evidence to prove this. Since there is a gap of eight years between these two chapters, were the verses تلك الغرانیق recited for eight years? This is contradicted by the false narrations themselves. It also raises doubts about the persecution of the Muslims and their confinement in Sha’b Abi Talib by the disbelievers. The logical conclusion is that there is no connection of this verse of Al Hajj with the referenced verse of Al Najm.
The revelation of the prophets cannot be tampered by Satan: A contextual study of the verse makes it obvious that the commonly understood meaning of this verse is not what is intended. In the preceding verse, the opposition to the truth and the punishment of the opponents is discussed: وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌۭ ثُمَّ أَخَذْتُهَا : And how many a town to which I gave respite while it was unjust, then I seized it! (22:48) and this is the subject of the following verses as well: حَتَّىٰ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ : …until the Hour takes them suddenly, or there comes to them the chastisement of a destructive day (22:55). How can one accept that in this thematic narration a totally unrelated event is interjected, that has no connection with the subject matter? It is the opposition to the Holy Prophet Muhammad (peace be upon him) that is being discussed in both the preceding and the following verses.

By studying the words of verse 22:52, its meaning is easy to understand. The use of the word تَمَنَّىٰٓ has led to a misunderstanding, and while the word is generally used for vain desires, but as Imam Raghib has clearly written, تَمَنَّىٰٓ  is also used for a wish or aim which is rooted in reality. So, a pious yearning and a pious desire is also امنیه and this is meant here. An impure desire cannot be implied. The words فی امنیته themselves rebut the erroneousness of the story of al-Gharaniq because allegedly the devil interfered with the revelation and changed it, but the Quranic words are not القی الشیطن فی وحیه  the devil cast (something) in the revelation but فِىٓ أُمْنِيَّتِهِۦ respecting or about his desire. The Quranic words simply mean that the devil casts evil suggestions in the hearts of people regarding the pious desires of the Prophet Muhammad (peace and blessings be upon him), not that the devil casts something in the revelation of the Prophet.  It is important to note the accompanying words that no prophet or messenger was ever sent that did not face a similar situation. Did Satan also tamper with the revelation of Prophet Jesus? The Muslims who love Prophet Jesus more than the Prophet Muhammad will probably never admit this is possible. Leaving other arguments aside, there is not a single instance in the Quran that the revelation of any prophet was tampered with by Satan. The style of the Quran is such that whenever it makes a generic statement, it backs it up with examples. For example, when it is states that all prophets were ridiculed and opposed, each prophet is then discussed and it is shown how they were opposed. Is it not strange then, that a generic statement is made about Satan having tampered with the revelation of all prophets, but not a single example is given of a prophet, showing how Satan had tampered with that prophet’s revelation. The Quran concludes : وَلِيَعْلَمَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ أَنَّهُ ٱلْحَقُّ : And that those who have been given knowledge may know that it is the Truth (22-54). So, is it that the people who have knowledge cannot know that the revelation is the truth, unless Satan tampers with the revelation? This is such an obviously absurd conclusion.
Satan only influences Satanic persons: The meaning of the verse is clear. In the previous verse, it is stated: وَٱلَّذِينَ سَعَوْا۟ فِىٓ ءَايَـٰتِنَا مُعَـٰجِزِينَ the disbelievers try to falsify Allah’s messages thinking they will be able to frustrate Allah. It is now stated that this opposition is not just specific to the Holy Prophet Muhammad (peace be upon him), rather it has been the pattern with all previous prophets and messengers. Whenever someone tried to spread the name of Allah in the world and desired to propagate goodness, Satan started whispering into the hearts of people to oppose this movement. It should be remembered that every word of the Quran rejects the notion that Satan can, in any form, interfere with the revelation of a prophet. Allah states: فَإِنَّهُۥ يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًۭا  لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا۟ رِسَـٰلَـٰتِ رَبِّهِمْ : …For surely He makes a guard to go before him and after him. That He may know that they have truly delivered the messages of their Lord… (72: 27, 28). Thus, Allah appoints guards in front of and behind the revelation to assure that the message of the Lord has been correctly delivered to the people. 
The story that our commentators concoct implies that Satan can overpower Allah’s guards. Allah states that Satan has no power over His servants. In contradiction, the story of al-Gharaniq suggests that Satan can even overcome the prophets. Verse 22:52 does not detail the people that Satan influences, but in another place the Quran specifies that the devils descend on other devils, and their followers: إِنَّ ٱلشَّيَـٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوْلِيَآئِهِمْ لِيُجَـٰدِلُوكُمْ : …And certainly the devils inspire their friends to contend with you… (6:121). The correct explanation is given by another verse: وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّۭا شَيَـٰطِينَ ٱلْإِنسِ وَٱلْجِنِّ يُوحِى بَعْضُهُمْ إِلَىٰ بَعْضٍۢ زُخْرُفَ ٱلْقَوْلِ غُرُورًۭا  : And thus did We make for every prophet an enemy, the devils from among men and jinn, some of them inspiring others with gilded speech to deceive (them) (6:112). The correct explanation of verse 22:52 is provided by 6:112. In order to make the desire and plan of the prophet ineffective, Satan keeps whispering different ideas designed to oppose the truth into the hearts of his friends. Allah cancels all of the devil’s suggestions, strengthens His messages and establishes the truth. Nevertheless, the opposition of Satan becomes a source of trial for the weak and hard-hearted individuals, because the devil’s opposition makes it necessary for the believers to strive hard, while the weak of heart want their path to be one of ease. As stated clearly in the next verse, Satan’s insinuations are also a trial for the hard-hearted who cannot conceive that the truth will finally be successful. For the people with knowledge, the opposition by Satan renews and strengthens their belief, as mentioned in the verses that follow. This is further reinforced by another passage of the Quran: وَلَمَّا رَءَا ٱلْمُؤْمِنُونَ ٱلْأَحْزَابَ قَالُوا۟ هَـٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥ : And when the believers saw the allies, they said: This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth… (33:22).

22-53 That He may make what the devil casts a trial for those in whose hearts is a disease and the hard-hearted. And surely the wrongdoers are in severe opposition,
لِّيَجْعَلَ مَا يُلْقِى ٱلشَّيْطَـٰنُ فِتْنَةًۭ لِّلَّذِينَ فِى قُلُوبِهِم مَّرَضٌۭ وَٱلْقَاسِيَةِ قُلُوبُهُمْ ۗ وَإِنَّ ٱلظَّـٰلِمِينَ لَفِى شِقَاقٍۭ بَعِيدٍۢ (۵۳)

22-54 And that those who have been given knowledge may know that it is the Truth from thy Lord, so they should believe in it that their hearts may be lowly before Him. And surely Allah is the Guide of those who believe, into a right path.
وَلِيَعْلَمَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّكَ فَيُؤْمِنُوا۟ بِهِۦ فَتُخْبِتَ لَهُۥ قُلُوبُهُمْ ۗ وَإِنَّ ٱللَّهَ لَهَادِ ٱلَّذِينَ ءَامَنُوٓا۟ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ (۵۴)

22-55 And those who disbelieve will not cease to be in doubt concerning it, until the Hour overtakes them suddenly, or there comes to them the chastisement of a destructive day.
وَلَا يَزَالُ ٱلَّذِينَ كَفَرُوا۟ فِى مِرْيَةٍۢ مِّنْهُ حَتَّىٰ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ (۵۵)

22-55a: عَقِيمٍ – عُقُم is a condition which prevents receptivity or a condition that does not permit an influence to be received. Accordingly, داء عُقامٌ is a disease that does not respond to treatment, and a barren woman is called عَقِيم because her body does not accept the sperm, as in عَجُوزٌ عَقِيمٌۭ : …A barren, old woman (51:29). Wind in the Quran has been called ٱلرِّيحَ ٱلْعَقِيمَ …the destructive wind (51:41) in two ways. Taken as the grammatical subject, this means a wind that does not bring rain bearing clouds and does not pollinate the trees, or as the grammatical object, it means to not receive good influence. یوم عقیم is a day in which there is no happiness (R). Some have taken یوم عقیم to mean the day of battle because on this day their offspring will be killed (RM).
By mentioning سَاعَة and عَذَاب separately, it is clearly indicated that both pertain to the punishment of this world. سَاعَة means the day of their destruction and عَذَاب is punishment of a lesser degree.
22-56 The kingdom on that day is Allah’s. He will judge between them. So those who believe and do good will be in Gardens of bliss.
ٱلْمُلْكُ يَوْمَئِذٍۢ لِّلَّهِ يَحْكُمُ بَيْنَهُمْ ۚ فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فِى جَنَّـٰتِ ٱلنَّعِيمِ (۵۶)
22-57 And those who disbelieve and reject Our messages, for them is an abasing chastisement.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَا فَأُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌۭ مُّهِينٌۭ (۵۷)