قُلۡ مَنۡ یُّنَجِّیۡکُمۡ مِّنۡ ظُلُمٰتِ الۡبَرِّ وَ الۡبَحۡرِ تَدۡعُوۡنَہٗ تَضَرُّعًا وَّ خُفۡیَۃً ۚ لَئِنۡ اَنۡجٰٮنَا مِنۡ ہٰذِہٖ لَنَکُوۡنَنَّ مِنَ الشّٰکِرِیۡنَ ﴿۶۴﴾
قُلۡ مَن يُنَجِّيكُم مِّن ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ تَدۡعُونَهُۥ تَضَرُّعٗا وَخُفۡيَةٗ لَّئِنۡ أَنجَىٰنَا مِنۡ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ
a. 10:23; 17:68; 29:66; 31:33. (close)
858. Zulumat literally meaning "darknesses," here signifies afflictions, calamities and misfortunes; for, with the Arabs, darkness is a symbol of misfortune. (close)
a. 10:23; 17:68; 29:66; 31:33. (close)
تضرعا (in humility) is derived from ضرع which means, he was or became lowly, humble or submissive; or he lowered, humbled or abased himself and petitioned for a gift; or he was weak, slender or emaciated. ضرع also means, it (a kid, etc.) took with its mouth the teat or dug of its mother. تضرع means, he lowered, humbled or abased himself; or he addressed himself with earnest or energetic supplication. It also means, he writhed and called for aid (Lane).
خفیة (secretly) is derived from خفی which means, it was or became unperceived, concealed, hidden, low or faint. They say قتل خفیة i.e. he was slain secretly (Lane).
The word ظلمات (calamities), literally meaning "darkness", here signifies afflictions, calamities and misfortunes; for, with the Arabs, darkness is a symbol of misfortune. Thus, a day of great misfortune is called "a starry day", because it is considered so dark as to make even stars visible in the firmament. The reader should note that instead of saying "openly" and "secretly", the Quran here uses the words "humbly" and "secretly," substituting the word "humbly" for "openly", thus indicating that a prayer said openly is useful only when it is offered in humility. "Open" prayers may sometimes be offered from a motive of display and show. Such prayers are of no value. Prayers are efficacious only when offered with due humility. (close)
قُلِ اللّٰہُ یُنَجِّیۡکُمۡ مِّنۡہَا وَ مِنۡ کُلِّ کَرۡبٍ ثُمَّ اَنۡتُمۡ تُشۡرِکُوۡنَ ﴿۶۵﴾
قُلِ ٱللَّهُ يُنَجِّيكُم مِّنۡهَا وَمِن كُلِّ كَرۡبٖ ثُمَّ أَنتُمۡ تُشۡرِكُونَ
The words, from every distress, signify that Allah may deliver you not only from the afflictions from which you pray to be rescued, but also from other troubles for the removal of which you do not pray.
This and the preceding verse give the third reason why none beside God is in a position to send down punishment. We are told that none but God hears the prayers of men and delivers them from the afflictions which befall them. Now the Being Who hears prayers and removes afflictions should also be the Being Who can send down punishment; for if there be two different beings, then there is sure to be opposition and conflict between them. (close)
قُلۡ ہُوَ الۡقَادِرُ عَلٰۤی اَنۡ یَّبۡعَثَ عَلَیۡکُمۡ عَذَابًا مِّنۡ فَوۡقِکُمۡ اَوۡ مِنۡ تَحۡتِ اَرۡجُلِکُمۡ اَوۡ یَلۡبِسَکُمۡ شِیَعًا وَّ یُذِیۡقَ بَعۡضَکُمۡ بَاۡسَ بَعۡضٍ ؕ اُنۡظُرۡ کَیۡفَ نُصَرِّفُ الۡاٰیٰتِ لَعَلَّہُمۡ یَفۡقَہُوۡنَ ﴿۶۶﴾
قُلۡ هُوَ ٱلۡقَادِرُ عَلَىٰٓ أَن يَبۡعَثَ عَلَيۡكُمۡ عَذَابٗا مِّن فَوۡقِكُمۡ أَوۡ مِن تَحۡتِ أَرۡجُلِكُمۡ أَوۡ يَلۡبِسَكُمۡ شِيَعٗا وَيُذِيقَ بَعۡضَكُم بَأۡسَ بَعۡضٍۗ ٱنظُرۡ كَيۡفَ نُصَرِّفُ ٱلۡأٓيَٰتِ لَعَلَّهُمۡ يَفۡقَهُونَ
859. "Punishments from above" signifies famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc., and "punishments from beneath" signifies diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words make you taste the violence of one another. (close)
This verse gives the fourth reason why no mortal possesses the power to bring down punishment upon men for their sins, and that it is God alone Who possesses that power. This reason consists in the fact that the punishments which mortals inflict upon others are merely external and are limited in their character; while the punishments that come from God are varied and far-extending. For instance, man can at most kill another man and end his life, but the punishment which God inflicts sometimes grows in the very heart of man and causes him great heart-burning and uneasiness of mind. Such punishments, which are often greater than mere killing, cannot be inflicted by man. The Quran here refers to some of the kinds of punishment which God may send down on men.
Punishments "from above" signify famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc. And punishments "from beneath" signify diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words, make you taste the violence of one another.
All these different forms of punishment are under the control of God and none other; hence, it is God alone Who has the real power of sending down punishment upon men. (close)
وَ کَذَّبَ بِہٖ قَوۡمُکَ وَ ہُوَ الۡحَقُّ ؕ قُلۡ لَّسۡتُ عَلَیۡکُمۡ بِوَکِیۡلٍ ﴿ؕ۶۷﴾
وَكَذَّبَ بِهِۦ قَوۡمُكَ وَهُوَ ٱلۡحَقُّۚ قُل لَّسۡتُ عَلَيۡكُم بِوَكِيلٖ
b. 6:6. (close)
860. The pronoun "it" refers to (1) the matter under discussion; (2) the Qur’an; (3) Divine punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come. (close)
c. 39:42; 42:7. (close)
a. 6:6. (close)
b. 39:42; 42:7. (close)
The pronoun "it" in the words "rejected it" refers either (1) to the matter under discussion, i.e. it is God alone Who can send down punishment, or (2) to the Quran, or (3) to punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
The words, I am not a guardian over you, imply that if now, when I have conveyed to you the Divine Message, the punishment of God comes, I cannot help it. I will not be able to protect you from it. It is worthy of note that whereas disbelievers are demanding punishment, the Holy Prophet is expressing sympathy for them. (close)
لِکُلِّ نَبَاٍ مُّسۡتَقَرٌّ ۫ وَّ سَوۡفَ تَعۡلَمُوۡنَ ﴿۶۸﴾
لِّكُلِّ نَبَإٖ مُّسۡتَقَرّٞۚ وَسَوۡفَ تَعۡلَمُونَ
861. The verse signifies that God, in His infallible wisdom, has fixed a time for the fulfilment of every prophecy. So the punishment that has been promised to the rejecters of truth will also come to pass in due time. (close)
The verse signifies that God, in His infinite wisdom, has fixed a time for the fulfilment of every prophecy. So the punishment that has been promised to the rejecters of truth will also come to pass in due time. Then will they know that it was not a false prophecy. Disbelievers demand that the Divine punishment should come upon them at once. That cannot be; for nothing that has a fixed time can come before its time. (close)
وَ اِذَا رَاَیۡتَ الَّذِیۡنَ یَخُوۡضُوۡنَ فِیۡۤ اٰیٰتِنَا فَاَعۡرِضۡ عَنۡہُمۡ حَتّٰی یَخُوۡضُوۡا فِیۡ حَدِیۡثٍ غَیۡرِہٖ ؕ وَ اِمَّا یُنۡسِیَنَّکَ الشَّیۡطٰنُ فَلَا تَقۡعُدۡ بَعۡدَ الذِّکۡرٰی مَعَ الۡقَوۡمِ الظّٰلِمِیۡنَ ﴿۶۹﴾
وَإِذَا رَأَيۡتَ ٱلَّذِينَ يَخُوضُونَ فِيٓ ءَايَٰتِنَا فَأَعۡرِضۡ عَنۡهُمۡ حَتَّىٰ يَخُوضُواْ فِي حَدِيثٍ غَيۡرِهِۦۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيۡطَٰنُ فَلَا تَقۡعُدۡ بَعۡدَ ٱلذِّكۡرَىٰ مَعَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ
a. 4:141. (close)
b. 4:141. (close)
814. Important Words:
ذکری (recollection) is the noun-infinitive from ذکر i.e. "he remembered, etc." for which see 2:41, 153, 201. ذکری means, remembering or recollecting; remembrance; the presence of a thing in the mind; mentioning or relating a thing; accepting of an exhortation; reminding or causing to remember; admonition. Thus the word is used both intransitively and transitively (Lane & Aqrab).
When the disbelievers, in reply to their demand for punishment, were told that there was a time fixed for every prophecy and that the punishment of God could not come before its time, they began to laugh at the prophecy. So the Quran calls upon the Holy Prophet and, through him, the believers to turn away from them, i.e. to quit their company and depart from the place, so that they might not provoke the further wrath of God by indulging in their vain and insolent discourse. Believers are told not to afford disbelievers an occasion to commit further excesses by sitting in their company but to leave them at once on such occasions, so that they may be induced to turn to other talk.
The words, turn thou away from them, may also be taken figuratively, signifying that you should overlook and treat as unnoticed their action of ridiculing and should not dispute with them about it, so that they might drop the subject and turn to some other topic.
"Satan", for which see 2:15, does not always mean the Evil Spirit; the word is also applied to other harmful things.
It has even been applied to "anger" and "jealousy" in some of the sayings of the Holy Prophet. Here, also, it is used in the sense of "anger" and the sentence would thus mean, "if anger or wrath should cause you to forget the injunction to leave the company of such persons and to quit the place…" This interpretation, however, will hold good only in the case of men who stand on a high level of righteousness. In the case of ordinary men, the word would be taken to mean "evil suggestion" or "negligence".
The word ذکری (recollection), as shown under Important Words, means both "recollection", i.e. remembering, and "reminding." Taking it in the intransitive sense, the sentence would mean that when you recollect the injunction to quit the place, you should do so forthwith. Taking the word ذکری in the sense of "reminding," the sentence would mean that before quitting the place, you should remind the scoffers of their mischievous conduct and tell them that it is an evil and dishonourable course which they follow and that it is calculated to excite against them the wrath of God.
It should also be remembered that really it is not the Holy Prophet but every believer that is addressed in this verse. (close)
وَ مَا عَلَی الَّذِیۡنَ یَتَّقُوۡنَ مِنۡ حِسَابِہِمۡ مِّنۡ شَیۡءٍ وَّ لٰکِنۡ ذِکۡرٰی لَعَلَّہُمۡ یَتَّقُوۡنَ ﴿۷۰﴾
وَمَا عَلَى ٱلَّذِينَ يَتَّقُونَ مِنۡ حِسَابِهِم مِّن شَيۡءٖ وَلَٰكِن ذِكۡرَىٰ لَعَلَّهُمۡ يَتَّقُونَ
b. 6:53. (close)
a. 6:53. (close)
815. Important Words:
ذکری (to admonish). See the preceding verse. (close)
وَ ذَرِ الَّذِیۡنَ اتَّخَذُوۡا دِیۡنَہُمۡ لَعِبًا وَّ لَہۡوًا وَّ غَرَّتۡہُمُ الۡحَیٰوۃُ الدُّنۡیَا وَ ذَکِّرۡ بِہٖۤ اَنۡ تُبۡسَلَ نَفۡسٌۢ بِمَا کَسَبَتۡ ٭ۖ لَیۡسَ لَہَا مِنۡ دُوۡنِ اللّٰہِ وَلِیٌّ وَّ لَا شَفِیۡعٌ ۚ وَ اِنۡ تَعۡدِلۡ کُلَّ عَدۡلٍ لَّا یُؤۡخَذۡ مِنۡہَا ؕ اُولٰٓئِکَ الَّذِیۡنَ اُبۡسِلُوۡا بِمَا کَسَبُوۡا ۚ لَہُمۡ شَرَابٌ مِّنۡ حَمِیۡمٍ وَّ عَذَابٌ اَلِیۡمٌۢ بِمَا کَانُوۡا یَکۡفُرُوۡنَ ﴿٪۷۱﴾
وَذَرِ ٱلَّذِينَ ٱتَّخَذُواْ دِينَهُمۡ لَعِبٗا وَلَهۡوٗا وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَاۚ وَذَكِّرۡ بِهِۦٓ أَن تُبۡسَلَ نَفۡسُۢ بِمَا كَسَبَتۡ لَيۡسَ لَهَا مِن دُونِ ٱللَّهِ وَلِيّٞ وَلَا شَفِيعٞ وَإِن تَعۡدِلۡ كُلَّ عَدۡلٖ لَّا يُؤۡخَذۡ مِنۡهَآۗ أُوْلَـٰٓئِكَ ٱلَّذِينَ أُبۡسِلُواْ بِمَا كَسَبُواْۖ لَهُمۡ شَرَابٞ مِّنۡ حَمِيمٖ وَعَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡفُرُونَ
c. 58:5; 7:52; 8:36. (close)
d. 10:5. (close)
a. 5:58; 7:52; 8:36. (close)
b. 10:5. (close)
816. Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation. (close)
قُلۡ اَنَدۡعُوۡا مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَنۡفَعُنَا وَ لَا یَضُرُّنَا وَ نُرَدُّ عَلٰۤی اَعۡقَابِنَا بَعۡدَ اِذۡ ہَدٰٮنَا اللّٰہُ کَالَّذِی اسۡتَہۡوَتۡہُ الشَّیٰطِیۡنُ فِی الۡاَرۡضِ حَیۡرَانَ ۪ لَہٗۤ اَصۡحٰبٌ یَّدۡعُوۡنَہٗۤ اِلَی الۡہُدَی ائۡتِنَا ؕ قُلۡ اِنَّ ہُدَی اللّٰہِ ہُوَ الۡہُدٰی ؕ وَ اُمِرۡنَا لِنُسۡلِمَ لِرَبِّ الۡعٰلَمِیۡنَ ﴿ۙ۷۲﴾
قُلۡ أَنَدۡعُواْ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰٓ أَعۡقَابِنَا بَعۡدَ إِذۡ هَدَىٰنَا ٱللَّهُ كَٱلَّذِي ٱسۡتَهۡوَتۡهُ ٱلشَّيَٰطِينُ فِي ٱلۡأَرۡضِ حَيۡرَانَ لَهُۥٓ أَصۡحَٰبٞ يَدۡعُونَهُۥٓ إِلَى ٱلۡهُدَى ٱئۡتِنَاۗ قُلۡ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلۡهُدَىٰۖ وَأُمِرۡنَا لِنُسۡلِمَ لِرَبِّ ٱلۡعَٰلَمِينَ
a. 21:67; 22:74. (close)
862. The verse likens the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. But a true believer has a fixed purpose and a fixed goal in life. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater. (close)
a. 21:67; 22:74. (close)
817. Important Words:
استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).
حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).
The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.
The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam. (close)
وَ اَنۡ اَقِیۡمُوا الصَّلٰوۃَ وَ اتَّقُوۡہُ ؕ وَ ہُوَ الَّذِیۡۤ اِلَیۡہِ تُحۡشَرُوۡنَ ﴿۷۳﴾
وَأَنۡ أَقِيمُواْ ٱلصَّلَوٰةَ وَٱتَّقُوهُۚ وَهُوَ ٱلَّذِيٓ إِلَيۡهِ تُحۡشَرُونَ
b. 4:78; 22:79; 24:57. (close)
a. 4:78; 22:79; 24:57. (close)
The concluding theme of the preceding verse has been continued in the present one. (close)