وَ یَسۡتَنۡۢبِئُوۡنَکَ اَحَقٌّ ہُوَ ؕؔ قُلۡ اِیۡ وَ رَبِّیۡۤ اِنَّہٗ لَحَقٌّ ۚؕؔ وَ مَاۤ اَنۡتُمۡ بِمُعۡجِزِیۡنَ ﴿٪۵۴﴾
۞وَيَسۡتَنۢبِـُٔونَكَ أَحَقٌّ هُوَۖ قُلۡ إِي وَرَبِّيٓ إِنَّهُۥ لَحَقّٞۖ وَمَآ أَنتُم بِمُعۡجِزِينَ
c. 11:18. (close)
1269A. You cannot escape from it. (close)
a. 11:18. (close)
Such is the way of the wicked that, when the truth is brought home to them and they cannot refute it, they have recourse to scoffing and mocking. Accordingly, we are told in this verse that when disbelievers will be unable to answer arguments placed before them, they will have recourse to scoffing and, pretending to assume a serious attitude, will enquire whether what has been said is really true. The pseudo-enquiry referred to here is the same as contained in 78:2,3 and alludes to the punishment which is to overtake the disbelieving people. The Holy Prophet is bidden not to mind their ridicule but to warn them that what they have been told is true and will certainly come to pass. By using the words و ربی (by my Lord), the Quran adduces the then weak condition of the Holy Prophet as evidence of his truth and reminds disbelievers that from the way in which God had been gradually furthering and promoting the Prophet’s cause, it could be easily seen that the time was not far off when Islam would completely triumph and the enemy would find himself utterly beaten. (close)
وَ لَوۡ اَنَّ لِکُلِّ نَفۡسٍ ظَلَمَتۡ مَا فِی الۡاَرۡضِ لَافۡتَدَتۡ بِہٖ ؕ وَ اَسَرُّوا النَّدَامَۃَ لَمَّا رَاَوُا الۡعَذَابَ ۚ وَ قُضِیَ بَیۡنَہُمۡ بِالۡقِسۡطِ وَ ہُمۡ لَا یُظۡلَمُوۡنَ ﴿۵۵﴾
وَلَوۡ أَنَّ لِكُلِّ نَفۡسٖ ظَلَمَتۡ مَا فِي ٱلۡأَرۡضِ لَٱفۡتَدَتۡ بِهِۦۗ وَأَسَرُّواْ ٱلنَّدَامَةَ لَمَّا رَأَوُاْ ٱلۡعَذَابَۖ وَقُضِيَ بَيۡنَهُم بِٱلۡقِسۡطِ وَهُمۡ لَا يُظۡلَمُونَ
d. 39:48. (close)
e. 34:34. (close)
1270. Asarru may also mean, 'they will manifest or express their remorse.' The word has contrary meanings. (close)
b. 39:48. (close)
c. 34:34. (close)
1330. Important Words:
اسروا (they will conceal). اسرہ gives two contrary meanings: (1) he concealed it; (2) he manifested or revealed it, or he made it known (Lane).
Man is so made by nature that punishment has two different effects on him. It increases the obstinacy and refractoriness of some, while it renders others humble and docile. But the punishment inflicted by God is never such as to produce doubtful results. Its effect is straight and certain. It breaks the pride of the arrogant. The reason of the difference between the punishment inflicted by God and that inflicted by man is that the latter affects only the body, man having no power to inspire the heart with awe, while the former affects both the body and the heart. The verse purports to say that when God’s punishment overtakes men, it strikes awe into their hearts and they become prepared to save themselves by making every sacrifice in their power, and, as it always descends on the right person and on the right occasion, men realize its justice and therefore become repentant and begin to bring about a real change in their lives.
The verse may have another meaning also. God’s punishment descends only on those who oppose His teachings. Such people have no high ideals. They are mean and niggardly and it is only their base desires that prompt them to oppose the truth. Thus the verse purports to say that those on whom God’s punishment descends are incapable of manifesting any magnanimity of heart, and in time of trouble seek to save their skins by sacrificing anything, even their personal or national honour, which men of high ideals always try to save even at the cost of their lives. This, the verse hints, is evidence of their being in error; for if they had been in the right, they would not have stooped to such meanness. See Important Words.
The words اسروا الندامة (they will conceal their remorse) may also be rendered as, "they will manifest or express their remorse." (close)
اَلَاۤ اِنَّ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ اَلَاۤ اِنَّ وَعۡدَ اللّٰہِ حَقٌّ وَّ لٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ ﴿۵۶﴾
أَلَآ إِنَّ لِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ أَلَآ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ
a. 2:285; 10:67; 31:27. (close)
a. 2:285; 10:67; 31:27. (close)
The verse points to a great truth. As all that is in the heavens and the earth belongs to Allah it is vain and foolish to try to please Him or His Messengers by offering them bribes (see the preceding verse). The Prophets of God cannot be prevented from carrying out their mission for the sake of bribes. The Meccans, desiring to stop the preaching of the Holy Prophet against idolatry, offered him every kind of bribe; but the only reply which all those bribes and temptations elicited from him was to the effect that even if they placed the sun on his right and the moon on his left, he would not give up his mission (Hisham & Zurqani).
The fact is that as kings and potentates need the things of this world, therefore bribes and ransoms please them, but God Himself being the Creator of all things, ransoms have no value for Him except that one should offer the sacrifice of one’s own self, which finds ready acceptance with Him, for such sacrifice is a means of self-purification. (close)
ہُوَ یُحۡیٖ وَ یُمِیۡتُ وَ اِلَیۡہِ تُرۡجَعُوۡنَ ﴿۵۷﴾
هُوَ يُحۡيِۦ وَيُمِيتُ وَإِلَيۡهِ تُرۡجَعُونَ
b. 3:157; 7:159; 44:9; 57:3. (close)
a. 3:157; 7:159; 44:9; 57:3. (close)
Disbelievers wondered how an ordinary individual like the Prophet of Islam would triumph in the face of the united opposition of his numerous and powerful enemies. This verse is intended to set their doubts at rest by pointing to the rise and fall of nations and individuals in this world and draws their attention to the fact that it is inconceivable that a Messenger of the All-Powerful God Who gives life and causes death should not succeed. (close)
یٰۤاَیُّہَا النَّاسُ قَدۡ جَآءَتۡکُمۡ مَّوۡعِظَۃٌ مِّنۡ رَّبِّکُمۡ وَ شِفَآءٌ لِّمَا فِی الصُّدُوۡرِ ۬ۙ وَ ہُدًی وَّ رَحۡمَۃٌ لِّلۡمُؤۡمِنِیۡنَ ﴿۵۸﴾
يَـٰٓأَيُّهَا ٱلنَّاسُ قَدۡ جَآءَتۡكُم مَّوۡعِظَةٞ مِّن رَّبِّكُمۡ وَشِفَآءٞ لِّمَا فِي ٱلصُّدُورِ وَهُدٗى وَرَحۡمَةٞ لِّلۡمُؤۡمِنِينَ
1271. The Qur’an is Mau‘izah, for, (a) it contains teachings which proceed from a genuine desire to impart good counsel; (b) its teaching is calculated deeply to affect and touch the human heart; and (c) it has set forth in a beautiful manner all those principles and rules of conduct which lead to moral reformation and success in life. (close)
c. 12:112; 27:3. (close)
b. 12:112; 27:3. (close)
1333. Important Words:
موعظة (an exhortation) is derived from وعظ. They say وعظه i.e. he reminded him of that which should soften his heart by the mention of reward or punishment; he exhorted or admonished or warned him; he gave him good advice or counsel; he reminded him of the results of affairs; he put him in fear. موعظة means, an exhortation or admonition or warning of the nature detailed above; sincere exhortation or warning; the exhortation which leads to repentance and reformation (Lane & Aqrab).
الصدور (the hearts) is the plural of الصدر which means, the breast, chest or bosom; the mind; the upper part of the front of a thing. Sometimes صدر is taken to signify the heart because it lies in the bosom (Lane & Aqrab).
The verse sheds some light on the secret of the Holy Prophet’s phenomenal success. It tells us that it was not due to vast armies, great riches or large numbers of followers, but to this excellent Book, the Quran, whose teaching cannot long be resisted and to which sooner or later man is bound to turn for guidance, for it is an "exhortation from your Lord" and a "cure for whatever disease there is in the hearts" as well as a "guidance and a mercy."
The Quran is موعظة (an exhortation), for: (a) it contains teachings which proceed from a genuine desire to impart good counsel, and when people see that the Prophet seeks no personal aggrandizement by promulgating these teachings but only their own good and their own welfare, they will not fail to be attracted to it; (b) the Quranic teaching is calculated to deeply affect and touch the human heart, and it lays so much stress on the love and fear of God that even the most hard-hearted man cannot remain unaffected by it; and (c) it has set forth in a beautiful manner all those principles and rules of conduct which lead to reformation and success.
The Quran, as the verse tells us, is also شفاء (cure) for all spiritual diseases and maladies. No matter how low a man may fall, there continues to arise in his mind a yearning for truth, a desire to know the reality of things; and it is when his mind is distracted by doubts and misgivings and he seeks satisfaction on questions concerning spiritual matters that the Quran comes to his rescue and dispels all his doubts, with the result that he becomes irresistibly drawn to it.
The Quran is also a "cure" for what is in the heart in the sense that it satisfies the cravings of the heart. It is in the nature of man that, when he reads about great spiritual men and learns how the great depths of religious teachings were disclosed to them, he is moved by the desire that what he believes in only as a matter of faith should become converted into a certainty and a matter of personal experience and that he should also realize what holy men in the past had realized. This is a desire which disquiets many a heart and those whose hearts are seized with this longing will find solace in this Book, and they will find therein the guidance which will lead them to God.
The Quran is also "a guidance and a mercy," which, besides other meanings, also signifies the means of rise and progress in the world. Some men are so dull of understanding that they cannot comprehend the value or depth or niceties of spiritual knowledge and the philosophy of religion. It is only the splendour of material progress that attracts their attention. For the satisfaction of such persons, God shows special material favours to those who believe in this Book.
The four points mentioned above led to the extraordinary success of Islam and, for that matter, to the success of all true religions. Those gifted with quick intelligence and true perception recognized the truth of Islam merely on finding that its teaching had the good of mankind as its only objective and that it had its basis in a sincere desire to see mankind directed to the right path. But those whose perceptive powers were less acute and less fine had their doubts satisfied by the rational arguments contained in the Quran. Those who were still slower to understand became convinced of the truth of Islam when they saw the great moral and spiritual change that its teaching brought about in the lives of its followers. And those possessed of the lowest or meanest understanding, whom riches and worldly progress alone could convince, saw the truth of Islam in the material glory and worldly grandeur that fell to the lot of its followers.
It may well be asked here what the Quran means by saying that it is a cure for whatever disease there is in the hearts, when it is the brain that is the source and fountain-head of all thoughts? In this respect it must be remembered that spiritual matters have a very deep and subtle connexion with the human heart. The experience of all spiritual men has established the fact that the heart is the seat of things pertaining to the spirit. But just as it is difficult to get a true knowledge of the soul and to ascertain the nature of its connexion with the body by material means, similarly, it is difficult to understand the connexion that exists between the soul and the human heart by the aid of physical laws. So in this matter we have naturally to rely on the testimony of those who have experience and their unanimous testimony is that the heart plays a great part in spiritual matters. This testimony is by no means inconsistent with the fact that the brain is the centre of thinking. It is quite possible that changes in the blood should have a bearing on the thoughts being good or bad, and as it is through the heart that the circulation of the blood is regulated, it is quite understandable that the heart should exercise a subtle influence on the thoughts of man. It is an admitted fact that food exercises a deep influence on man’s thoughts, and obviously this influence cannot be exercised except through the heart. In this sense, the heart may also be said to be the seat and source of thoughts. The Quran refers to this subject where it says: O ye Messengers, eat of the good and pure things and (as a result thereof) act righteously (23:52). (close)
قُلۡ بِفَضۡلِ اللّٰہِ وَ بِرَحۡمَتِہٖ فَبِذٰلِکَ فَلۡیَفۡرَحُوۡا ؕ ہُوَ خَیۡرٌ مِّمَّا یَجۡمَعُوۡنَ ﴿۵۹﴾
قُلۡ بِفَضۡلِ ٱللَّهِ وَبِرَحۡمَتِهِۦ فَبِذَٰلِكَ فَلۡيَفۡرَحُواْ هُوَ خَيۡرٞ مِّمَّا يَجۡمَعُونَ
d. 43:33. (close)
a. 43:33. (close)
This verse reminds us that the blessings mentioned in the preceding verse can be attained only through the grace and mercy of God, and therefore he who has faith in God should not feel proud of his material resources but should rejoice only in God’s grace and mercy.
The verse also hints that disbelievers foolishly feel proud of what they hoard, viz. their material resources, which are as nothing against God’s grace and mercy or against the great spiritual treasures of the Quran referred to in the preceding verse. (close)
قُلۡ اَرَءَیۡتُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ لَکُمۡ مِّنۡ رِّزۡقٍ فَجَعَلۡتُمۡ مِّنۡہُ حَرَامًا وَّ حَلٰلًا ؕ قُلۡ آٰللّٰہُ اَذِنَ لَکُمۡ اَمۡ عَلَی اللّٰہِ تَفۡتَرُوۡنَ ﴿۶۰﴾
قُلۡ أَرَءَيۡتُم مَّآ أَنزَلَ ٱللَّهُ لَكُم مِّن رِّزۡقٖ فَجَعَلۡتُم مِّنۡهُ حَرَامٗا وَحَلَٰلٗا قُلۡ ءَآللَّهُ أَذِنَ لَكُمۡۖ أَمۡ عَلَى ٱللَّهِ تَفۡتَرُونَ
e. 5:104. (close)
1272. Eating and drinking are the primary needs of man and it is the first duty of a religion to guide him in this respect. It stands to reason, however, that there should be some medical, moral or religious grounds for declaring some things as lawful and others as unlawful. Islam has provided necessary teachings in this regard. (close)
b. 5:104. (close)
In v. 58, it was stated that the Holy Prophet has been given a Book which possesses the power to remove doubts and misgivings. In proof of this claim the Quran in the present verse refers to a rule of conduct which people before Islam observed with regard to eatables, merely because it came to them from their forefathers, though reason revolted against it. Eating and drinking is one of the primary needs of mankind and it is the first duty of a religion to guide men in this respect. Before the advent of Islam, however, the world possessed no right guidance on this subject. Men followed no fixed principle or law, declaring one thing lawful and another unlawful as they desired. It stands to reason, however, that there should be some medical, moral or religious grounds for the declaration of some things as lawful and others as unlawful. An arbitrary classification into clean and unclean things without valid reason is to belie God’s creation. There are sure to arise doubts in the minds of men with regard to such arbitrary classification, and only that religion can successfully remove such doubts which lays down and expounds definite laws and regulations with regard to eatables. Islam has clearly done that. So it excels other religions in this respect also that it has laid down definite laws and regulations according to which things belonging to a certain category are treated as lawful and clean and those belonging to another category as unlawful and unclean, and has not laid down its teachings in an arbitrary manner. (close)
وَ مَا ظَنُّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ یَوۡمَ الۡقِیٰمَۃِ ؕ اِنَّ اللّٰہَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَ لٰکِنَّ اَکۡثَرَہُمۡ لَا یَشۡکُرُوۡنَ ﴿٪۶۱﴾
وَمَا ظَنُّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ يَوۡمَ ٱلۡقِيَٰمَةِۗ إِنَّ ٱللَّهَ لَذُو فَضۡلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَشۡكُرُونَ
a. 27:74; 40:62. (close)
a. 27:74; 40:62. (close)
1336. Important Words:
یوم القیامة (of the Day of Resurrection). In this expression the particle فی (of or about) is understood before the word یوم (Day).
The verse purports to say that no man can forge lies against God, if he has any faith left in Him. So matters like eatables should not be treated lightly. In fact, forging lies against God in such matters is, as the verse hints, a sign of loss of faith in the Day of Resurrection. People dismiss such matters as of no importance, because they have no faith in God-sent guidance and prefer their own conjectures to revealed teachings.
The verse may be interpreted as containing another argument of the fact that the religion of disbelievers is based on no sound reason. That argument lies in their denial of the Day of Resurrection. The verse points out that the very thought that on a certain day sinners will have to render an account of their deeds sends a shudder through them, and so they deny the very existence of such a day. But the denial of a thing cannot disprove its existence. It is foolish to deny the infliction of punishment on the basis of fear. Moreover, the Day of Resurrection is meant to serve as an incentive to spiritual progress, and not to frighten men. It is just like an examination, the object of which is not that students should fail but that they should work hard and make themselves deserving of promotion and prizes. But those who do not work hard must fail. (close)
وَ مَا تَکُوۡنُ فِیۡ شَاۡنٍ وَّ مَا تَتۡلُوۡا مِنۡہُ مِنۡ قُرۡاٰنٍ وَّ لَا تَعۡمَلُوۡنَ مِنۡ عَمَلٍ اِلَّا کُنَّا عَلَیۡکُمۡ شُہُوۡدًا اِذۡ تُفِیۡضُوۡنَ فِیۡہِ ؕ وَ مَا یَعۡزُبُ عَنۡ رَّبِّکَ مِنۡ مِّثۡقَالِ ذَرَّۃٍ فِی الۡاَرۡضِ وَ لَا فِی السَّمَآءِ وَ لَاۤ اَصۡغَرَ مِنۡ ذٰلِکَ وَ لَاۤ اَکۡبَرَ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ ﴿۶۲﴾
وَمَا تَكُونُ فِي شَأۡنٖ وَمَا تَتۡلُواْ مِنۡهُ مِن قُرۡءَانٖ وَلَا تَعۡمَلُونَ مِنۡ عَمَلٍ إِلَّا كُنَّا عَلَيۡكُمۡ شُهُودًا إِذۡ تُفِيضُونَ فِيهِۚ وَمَا يَعۡزُبُ عَن رَّبِّكَ مِن مِّثۡقَالِ ذَرَّةٖ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ وَلَآ أَصۡغَرَ مِن ذَٰلِكَ وَلَآ أَكۡبَرَ إِلَّا فِي كِتَٰبٖ مُّبِينٍ
b. 57:5; 58:8. (close)
c. 34:4. (close)
1273. While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight. (close)
b. 57:5; 58:8. (close)
c. 34:4. (close)
1337. Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety. (close)
اَلَاۤ اِنَّ اَوۡلِیَآءَ اللّٰہِ لَا خَوۡفٌ عَلَیۡہِمۡ وَ لَا ہُمۡ یَحۡزَنُوۡنَ ﴿ۚۖ۶۳﴾
أَلَآ إِنَّ أَوۡلِيَآءَ ٱللَّهِ لَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
d. 2:63. (close)
1274. 'Fear' pertains to the future actions of man and 'grief' to his past actions. (close)
a. 2:63. (close)
The words لا خوف علیھم (shall have no fear) mean that believers do not fear that any real harm will ever befall them. The words do not mean that no danger will ever confront them. Similarly, the expression ولا ھم یحزنون (nor shall they grieve) means that believers will suffer no grief on account of what they did in the past. Thus both the future and the past have been made secure for the Faithful. This is a wonderful position, for no power on earth can guarantee true peace and security to a person regarding both his future and his past. It is God alone Who can do that. It is a pity, however, that instead of turning to God people seek security where they cannot find it.
The words (fear) خوف and حزن (grief) have indeed been used in the Quran on certain occasions with regard to Prophets, but the fear or grief of the Prophets is not about themselves, but about others, and to feel fear or grief about others is a commendable thing and not a punishment. It is in this sense that the word حزن (grief) has been used with regard to Prophet Jacob in 12:85 and the word خوف (fear) with regard to Zechariah in 19:6. (close)