15) سورة الحجر
الر تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُبِينٍ (الحجر: 1).
رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (الحجر: 2).
ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمْ الأَمَلُ فَسَوْفَ يَعْلَمُونَ (الحجر: 3).
وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلاَّ وَلَهَا كِتَابٌ مَعْلُومٌ (الحجر: 4).
مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ (الحجر: 5).
وَقَالُوا يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ (الحجر: 6).
لَوْ مَا تَأْتِينَا بِالْمَلاَئِكَةِ إِنْ كُنْتَ مِنْ الصَّادِقِينَ (الحجر: 7).
مَا نُنَزِّلُ الْمَلاَئِكَةَ إِلاَّ بِالْحَقِّ وَمَا كَانُوا إِذًا مُنْظَرِينَ (الحجر: 8).
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (الحجر: 9).
وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ فِي شِيَعِ الأَوَّلِينَ (الحجر: 10).
وَمَا يَأْتِيهِمْ مِنْ رَسُولٍ إِلاَّ كَانُوا بِهِ يَسْتَهْزِئُونَ (الحجر: 11).
كَذَلِكَ نَسْلُكُهُ فِي قُلُوبِ الْمُجْرِمِينَ (الحجر: 12).
لاَ يُؤْمِنُونَ بِهِ وَقَدْ خَلَتْ سُنَّةُ الأَوَّلِينَ (الحجر: 13).
وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنْ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ (الحجر: 14).
لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَسْحُورُونَ (الحجر: 15).
وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ (الحجر: 16).
وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ (الحجر: 17).
إِلاَّ مَنْ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُبِينٌ (الحجر: 18).
وَالأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ شَيْءٍ مَوْزُونٍ (الحجر: 19).
وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ وَمَنْ لَسْتُمْ لَهُ بِرَازِقِينَ (الحجر: 20).
وَإِنْ مِنْ شَيْءٍ إِلاَّ عِنْدَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلاَّ بِقَدَرٍ مَعْلُومٍ (الحجر: 21).
وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ فَأَنْزَلْنَا مِنْ السَّمَاءِ مَاءً فَأَسْقَيْنَاكُمُوهُ وَمَا أَنْتُمْ لَهُ بِخَازِنِينَ (الحجر: 22).
وَإِنَّا لَنَحْنُ نُحْيِ وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ (الحجر: 23).
وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ (الحجر: 24).
وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌ (الحجر: 25).
وَلَقَدْ خَلَقْنَا الإِنسَانَ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ (الحجر: 26).
وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ (الحجر: 27).
وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ (الحجر: 28).
فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ (الحجر: 29).
فَسَجَدَ الْمَلاَئِكَةُ كُلُّهُمْ أَجْمَعُونَ (الحجر: 30).
إِلاَّ إِبْلِيسَ أَبَى أَنْ يَكُونَ مَعَ السَّاجِدِينَ (الحجر: 31).
قَالَ يَا إِبْلِيسُ مَا لَكَ أَلاَّ تَكُونَ مَعَ السَّاجِدِينَ (الحجر: 32).
قَالَ لَمْ أَكُنْ ِلأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ (الحجر: 33).
قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ (الحجر: 34).
وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَى يَوْمِ الدِّينِ (الحجر: 35).
قَالَ رَبِّ فَأَنْظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ (الحجر: 36).
قَالَ فَإِنَّكَ مِنْ الْمُنْظَرِينَ (الحجر: 37).
إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ (الحجر: 38).
قَالَ رَبِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ (الحجر: 39).
إِلاَّ عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (الحجر: 40).
قَالَ هَذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ (الحجر: 41).
إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلاَّ مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (الحجر: 42).
وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ (الحجر: 43).
لَهَا سَبْعَةُ أَبْوَابٍ لِكُلِّ بَابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ (الحجر: 44).
إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ (الحجر: 45).
ادْخُلُوهَا بِسَلاَمٍ آمِنِينَ (الحجر: 46).
وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ (الحجر: 47).
لاَ يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُمْ مِنْهَا بِمُخْرَجِينَ (الحجر: 48).
نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ (الحجر: 49).
وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الأَلِيمُ (الحجر: 50).
وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ (الحجر: 51).
إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلاَمًا قَالَ إِنَّا مِنْكُمْ وَجِلُونَ (الحجر: 52).
قَالُوا لاَ تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلاَمٍ عَلِيمٍ (الحجر: 53).
قَالَ أَبَشَّرْتُمُونِي عَلَى أَنْ مَسَّنِي الْكِبَرُ فَبِمَ تُبَشِّرُونَ (الحجر: 54).
قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلاَ تَكُنْ مِنَ الْقَانِطِينَ (الحجر: 55).
قَالَ وَمَنْ يَقْنَطُ مِنْ رَحْمَةِ رَبِّهِ إِلاَّ الضَّالُّونَ (الحجر: 56).
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ (الحجر: 57).
قَالُوا إِنَّا أُرْسِلْنَا إِلَى قَوْمٍ مُجْرِمِينَ (الحجر: 58).
إِلاَّ آلَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ (الحجر: 59).
إِلاَّ امْرَأَتَهُ قَدَّرْنَا إِنَّهَا لَمِنَ الْغَابِرِينَ (الحجر: 60).
15. Surah Al Hijr (The Rocky Tract)
This Surah takes its name from v. 80.
Period of Revelation
It is clear from its topics and style that the period of its revelation is about the same as that of Surah Ibrahim, for two things are quite prominent in its background. First, it appears from the repeated warnings in this Surah that in spite of the fact that the Holy Prophet had been propagating the Message for many years, his people, in general, had not shown any inclination towards its acceptance nay, they had become more and more obdurate and stubborn in their antagonism, enmity, and ridicule with the passage of time. Secondly, by that time the Holy Prophet had begun to feel a little tired of making strenuous efforts to eradicate the disbelief and opposition of his people. That is why Allah has consoled and comforted him over and over again by way of encouragement.
Topics and the Central Theme
Though the main topics of the surah are:
1. warning to those who rejected his Message, opposed it tooth and nail and ridiculed him, and 2. comfort and encouragement to the Holy Prophet,
It does not mean that this Surah does not contain admonition and instructions. As a matter of fact, the Quran never confines itself to the mere warning; rebuke, and censure, but resorts to precept in every suitable place. Accordingly, this Surah contains brief arguments
for Tauhid on the one hand, and admonition in the story of Adam and Satan on the other.
(15:1) Alif. Lam. Ra’. These are the verses of the Book, and a Clear Qur’an. 1
1. This verse is a brief introduction to the Surah, and immediately after this begins its theme. “These are the verses of the Book and a clear Quran”: These are the verses of that Quran which make its meaning lucid and understandable.
(15:2) Soon will the time come when the unbelievers will wish they
(15:3) Leave them to eat and enjoy life and let false hopes amuse them. They will soon come to know.
(15:4) Whenever We destroyed a town, a definite term had previously been decreed for it 2
2. This is to refute the fallacious argument of the disbelievers that Muhammad (peace be upon him) was not a true Prophet because they had received no prompt punishment for their disbelief. It is like this: We have never seized a community at the first committal of kufr.
We prescribe a limit for every community to hear and understand the message and reform its ways. Then We tolerate its mischief and evil deeds up to that limit and allow it full freedom to do as it likes, and give it respite till the term expires. That is why We are tolerating their attitude of ridicule and denial. (For the full meaning of respite, please refer to (E.N. 18 of Surah Ibrahim).
(15:5) No people can outstrip the term for its destruction nor can it delay it.
(15:6) They say: ‘”O you to whom the Admonition: has been revealed, you are surely crazed.
3. The word zikr literally means “to cause to remember”, “to caution” and “to give advice”. But the Quran has used it as a technical term for “admonition”, which comes as a precept.
Thus all the Books that had been sent down to the Messengers were zikr, and the Quran is also zikr.
(15:7) Why do you not bring down angels upon us if you are indeed truthful?”
(15:8) We do not send down the angels (in frivolity); and when We do send them down,4 We do so with Truth; then people are granted no respite. 5
4. This was a sarcastic remark that was made by the opponents, for they did not acknowledge that the admonition had been sent down to the Prophet (peace be upon him): otherwise, they could not say that he was insane. What they really meant by this remark was:
You, who claim that the admonition has been sent down to you, are insane. A similar remark was also made by Pharaoh concerning Prophet Moses (peace be upon him). Addressing his courtiers, he said: The Messenger who has been sent to you is insane. (Surah Ash-Shura, Ayat 27).
5. “We do not send down the angels.” We do not send down the angels for the mere fun of it in response to the request of the people, nor are they sent to unveil the reality before them in order to show to them all the unseen things to which the Messengers invite them to believe.
As a matter of fact, angels are sent down on that occasion when it is decreed to pass judgment on sane wicked people. At that time the judgment comes into operation without extending any invitation to the condemned people to accept the message, for their period of
respite ends as soon as the reality is unveiled before them. “Except with truth.”
They bring down the truth with them. That is, they come down to eradicating falsehood and establishing truth in its stead. Or, in other words, it means, they come down to put into force
the judgment of Allah.
(15:9) As for the Admonition, indeed it is We Who have revealed it and it is indeed We Who are its guardians.
6. That is, you should note it well that it is We Who have sent down this zikr. Thus it is not Our Messenger whom you are calling insane but in fact this abusive remark applies to Us.
Moreover, you should know that it is Our Word and We are preserving it. Therefore, you can do no harm to it, nor can you discredit it by your ridicules, taunts, and objections, nor can you hamper its progress. Whatever you may do against it, no one will ever be able to
change or tamper with it.
(15:10) (O Muhammad), certainly We did send Messengers before you among the nations which have gone by.
(15:11) And whenever a Messenger came to them, they never failed to mock him.
(15:12) Even so We make a way for it (that is, the Admonition) in the hearts of the culprits (like a hot rod)
(15:13) they do not believe in it. 2 This has been the won’t of people of this kind from ancient times.
2. The majority of the translators and commentators are of the opinion that the pronoun “it” (Ayat 12), refers to their mockery, occurring in (Ayat 11), and in “they would not believe in it” in (Ayat 13), refers to the admonition occurring in (Ayat 9). Then (Ayats 12-13) will be rendered like this: “Thus we cause mockery to enter into the hearts of the criminals and they do not believe in the admonition”. Though grammatically there is nothing wrong with this version, our version of “it” will be better even grammatically. According to this (Ayat 12)
will mean, that when the admonition enters the hearts of the believers it gives them peace of mind and comfort of heart. But when the same enters the hearts of the criminals it becomes a hot rod and burns their minds and hearts.
(15:14) If We were even to open for them a way to the heavens, and they could continually climb up to it in broad daylight,
(15:15) they would still have said: “Surely our eyes have been dazzled; rather, we have been enchanted.”
(15:16) We have indeed set constellations in the heavens and have beautified them for the beholders,8
8. In the preceding(_Ayats 14-15) it was stated that the disbelievers had become so hardened against the Quran that they would not have believed in it even if they had ascended the Heaven and seen with their own eyes the signs mentioned in it. Now in (Ayats 16-22), some
of the signs are being cited in order to convince there of its truth.
Buruj (mansions of stars) are signs of Allah. For it is not possible to pass through one sphere of the Heaven into another, as each sphere of the space has been fortified by invisible boundaries. In this connection, it may be noted that literally the Arabic word Burj means a fortified place, but as a technical term of ancient astronomy, this stood for each of the twelve signs of the Zodiac, which marked the sun’s path through the heavens. This has led some of the commentators to form the opinion that in this verse the word Burj refers to the same.
But there are some others who think that it means stars or planets. However, if we consider this word in the context of (Ayat 19), we are led to the conclusion that probably it stands for spheres.
9. “We have beautified it”: We have placed a shining star or planet in each of these spheres and made them look beautiful. In other words, it means; that We have not made the boundless universe dismal, desolate, and frightful, but so beautiful that one finds marvelous order and harmony in it everywhere, and sights therein are so attractive that each one of these charms hearts and minds. This wonderful structure of the universe is clear proof of the fact that its Creator is not only Great and All-Wise but is also a perfect Artist. The Quran has also stated this aspect of the Creator in (Surah As-Sajadah, Ayat 7): (Allah is) that God Who has created in perfect beauty everything He has created.
(15:17) and have protected them against every accursed satan 10
10. That is, these spheres are so fortified that they are beyond the reach of every Satan, for all Satans including those of jinns, have been confined to that sphere in which the Earth has been placed and they enjoy no more access to visit other spheres than the other dwellers of
this sphere. This has been mentioned in order to remove a common misunderstanding. The common people believed, and still believe, that Satan and his descendants have free access to every place in the universe. On the contrary, the Quran says that Satans cannot go beyond a certain limit and they have no unlimited power of ascension.
(15:18) save him who may eavesdrop11 and then a bright flame pursues him.12
11. This is the answer to the false claim of the soothsayers, diviners, hermits, conjurers, and the like who pretended to receive communications from Heaven. The Quran says that in fact they do not possess any means of obtaining information about unseen things. Satans, however, try to eavesdrop because they are by nature more like angels than human beings, but in reality, they succeed in obtaining very little information about it.
12. In Arabic the word shihab-i-mubin literally means a fiery flame. In Surah (As-Saffaat Ayat_10), the same thing has been called shihab-i-saqib (flame that pierces through the darkness). This may or may not necessarily be a meteor for it is just possible that it may be
some type of rays such as cosmic rays or even a stronger type which we have not been able to discover as yet. Anyhow, if the fiery flame that pursues Satans may be taken to be a meteor, a countless number of these can form a fortification around our sphere of the universe. Scientific observations made with the help of the telescope have shown that billions of these meteors are rushing from space in a mass of rainfall. towards the earth’s atmosphere. Such a scene was witnessed in an eastern pan of North America in November 13, 1833.
This is so strong a fortification that it can prevent Satans from passing through any fortified sphere. With the help of the above, one can form a mental picture of the “fortified spheres”.
Though there is no visible “wall” to keep distinct and separate one sphere from the others, Allah has securely guarded each of these spheres by invisible “walls” against each other.
That is why our “planet” has remained safe in spite of the occasional “rainfall” of countless meteors. For as soon as they cross the protective wall of our sphere, they are burnt to ashes. But sometimes a meteorite reaches the earth from outer space as if to warn the dwellers of this planet of the existence of the “power” of the Creator. For instance, the biggest of these weighs 645 pounds and it is obvious from this that if the earth had not been made safe and secure by means of “fortified spheres” the rain of the shooting stars would have utterly annihilated it long long ago. It is these “fortified spheres” that the Qur’an calls “buruj.”
(15:19) As for the earth, We have stretched it out and have cast on it firm mountains, and have caused to grow in it everything well-measured. 13
13. The growth of every kind of plant in a limited extent is another sign of the wisdom and power of Allah. The generative power of every vegetable plant is so great that if free growth had been allowed to even one kind of plant, it would have covered the whole surface of the earth. But it is by the design of the All-Wise and All-Powerful Creator that every kind of vegetable is produced in a balanced measure. There is another aspect of vegetable life. Each and every kind of it is allowed to grow only to a fixed size, height, and thickness, which is proof of the fact that the Creator himself prescribed the structure, the shape, the size, the height, the leaves and branches, and the number of each and every plant, and no plant is allowed to go beyond any of these fixed limits.
(15:20) And We have provided sustenance for you on it and also for those of whom you are not the providers.
(15:21) There is nothing except that its treasuries are with Us and We do not send it down except in a known measure.14
14. This is to bring home the fact that it is not vegetable life alone that has a fixed limit to its growth, etc. The same is true of everything that exists, whether it be air, water, light, heat, cold, mineral, vegetable, animal or power, or energy, in short, each and everything exists in
the prescribed quantity, number, etc. which neither decreases nor increases. It is this determined course in each and everything which has produced appropriate balance and proportion in the entire system of the universe to such a perfection that one is led to the inevitable conclusion that the whole thing has been designed by its All-Wise Creator. For, had the universe come into existence by mere accident or had it been created by many gods,
it was impossible to have such a perfect balance and appropriate proportion with perpetual consistency in so many different things and powers.
(15:22) We send fertilizing winds, and then cause rain to descend from the sky, providing you abundant water to drink even though you could not have stored it up for yourselves.
(15:23) It is indeed We Who grants life and death and it is We who shall be the sole Inheritors of all.15
15. It is to impress this: Your worldly life and all you possess are transitory and temporary, and Allah alone is Eternal. Your end shall come sooner or later, and you shall leave everything behind in this world, which will again become a part of Our treasure.
(15:24) Surely We know those of you who have passed before and those who will come later.
(15:25) Indeed your Lord will gather them all together. Surely He is All-Wise, All- Knowing.16
16. “He is All-Wise”, therefore His Wisdom demands that He should gather the entire mankind and reward or punish each individual in accordance with his deeds. And “He is All-Knowing”, therefore no individual, whosoever he may be, can escape from Him. As each and every particle of each and every individual is in His knowledge, He is able to bring entire mankind to life in the Hereafter. Thus anyone who denies life in the Hereafter is really ignorant of the Wisdom of Allah; and anyone who considers it impossible that those particles of the human body, which were all scattered about, could again be brought
together in the form of the body that was alive, is ignorant of the All Comprehensive knowledge and power of Allah.
(15:26) Surely We brought man into being out of dry ringing clay which was wrought from black mud,17
17. The Arabic word salsal means the dried clay which produces a sound like pottery. Hams is the black mud that has become so rotten as to be in a fermented state.
Masnun has a double meaning: (a) rotten clay which has become greasy, and (b) clay which has been molded into a shape. It is clear from the wording of the text that at first the image of man was made of clay from rotten earth and when it dried up, the soul was breathed into it.
Thus the Quran positively refutes the Darwinian theory of evolution that man came into existence after passing through continuous genetic adaptations. It will, therefore, be a futile attempt, as some modernized commentators have done, to prove that theory from the
(15:27) while We had brought the jinn into being before out of blazing fire.18
18. As samum is not wind, nar-i-samum will mean flame of intense heat and not of fire. This is the explanation of those passages in which it has been stated that jinns have been created
(15:28) Recall when your Lord said to the angels: “I will indeed bring into being a human being out of dry ringing clay wrought from black mud.
(15:29) When I have completed shaping him and have breathed into him of My Spirit,19 then fall you down before him in prostration.”
19. “And have breathed into him of My Spirit” means when I have cast a reflection of My divine characteristics on him. This shows that the soul of man implies life, knowledge, power, will, discretion, and other human characteristics in the aggregate. These are in reality a slight reflection of divine characteristics that has been cast on the human body, which was originally created from dried clay. And it is this divine reflection on the human body which has raised him to the position of the vicegerent of Allah and made him that worthy being before whom angels and every earthly thing should bow down.
As a matter of fact, the source of each characteristic of everything is one divine characteristic or the other, as is borne by a tradition: Allah divided mercy into one hundred parts: then He reserved ninety-nine parts for Himself and sent down the remaining one part to the earth. It
is because of that one part that the creatures show mercy to one another. So much so that it is due to this that an animal refrains from placing the hoof on its young ones.
In this connection, one has to be on strict guard against the notion that the possession of a part of any divine characteristic amounts to the possession of a part of the Godhead. This is because Godhead is absolutely beyond the reach of each and every creation.
(15:30) So, the angels – all of them – fell down in sujood/ prostration,20
20. Please compare this passage (Ayats 30-43) with (Surah Al-Bagarah, Ayats 30-39); (Surah An-Nisa, Ayats 117-120); and (Surah Al-Aaraf, Ayats 11-25) and also refer to E.Ns appended to these Ayats.
(15:31) except for Iblis;(satan) he refused to join those who were prostrated.
(15:32) The Lord inquired: “Iblis! What is the matter with you that you did not join those who prostrated?”
(15:33) He said: “It does not behoove of me to prostrate myself before a human being whom You have created out of dry ringing clay — from black mud.”
(15:34) The Lord said: “Then get out of here; you are rejected,
(15:35) and there shall be a curse upon you till the Day of Recompense.”21
21. That is, you shall remain accursed up to the Resurrection. Then you shall be punished for your disobedience on the Day of Judgment.
(15:36) Iblis said: “My Lord! Grant me respite till the Day when they will be resurrected.”
(15:37) Allah said: “For sure you are granted respite
(15:38) until the sad of a known time.”
(15:39) Iblis said: “My Lord! In the manner You led me to error, I will make things on earth seem attractive to them22and lead all of them to error,
22. That is, thou hast beguiled me by commanding me to bow down before a creature who is inferior to me: for it is obvious that I could not obey such an order. Therefore, I will now beguile them and disobey Thee. In other words, Iblis meant to say: I will make the worldly
life, its enjoyments, and its transitory benefits so alluring for the man that he will forget the responsibilities of the vicegerent of Allah, and that he shall have to render his account in the Hereafter. They will also forget Thee and will disobey Thee, even though they would profess to remember Thee.
(15:40) except those of Your servants whom You have singled out for Yourself.”
(15:41) Allah said: “Here is the path that leads straight to Me.
This (verse 41) may have another meaning: This is the right thing: I also will stick to this.
(15:42) Over My true servants you will be able to exercise no power, your power will be confined to the erring ones, those who choose to follow you.
24. This (verse 42) also may have another meaning: You will have no power over My servants (common people) to force them to disobey Me. However, We will give freedom of action to those who will willingly or deliberately follow you, and we will not forcibly prevent them from your way if they intended to follow you.
According to the first rendering, these verses will mean this: The way followed by My sincere servants is the only straight way to reach Me. Satan will have no power over those people who follow it, for I will choose them to be My own servants. Satan himself admitted
that he will not be able to entice them. On the contrary, he will succeed in beguiling those people who themselves will deviate from the way of obedience. They will then wander farther and farther away following his temptations and allurements.
According to the second meaning, the passage will mean this: When Satan challenged that he would beguile people from the way of Allah by making this worldly life very tempting to them, Allah accepted his challenge but made it clear to him that he was being allowed only
to beguile people with temptation, but was not being given any power to force them to deviate from the right way. At this, Satan clarified that his challenge did not apply to those people whom Allah will choose for Himself. As this exception might have led to a misunderstanding that Allah may choose any people for Himself to keep them safe and
secure from the reach of Satan, Allah clarified it, saying: Only that person will follow you, who himself will deviate from the right way. As a corollary to this, that person, who will not deviate from the right way will not follow you, and will, thus become Our servant, whom
We will choose for Ourself.
(15:43) Surely Hell is the promised place for all of them.”
25. In order to comprehend the purpose for which the story of Prophet Adam and Satan has been related here, we should keep in mind the context in which this has occurred. In the preceding (verses 1-25), it has been stated that the disbelievers were following the ways of
deviation that would lead them to perdition. This story has been related to warning them that the ways they were following were the ways of Satan, their eternal enemy, so as to say: You should realize the consequences of following Satan, who has enticed you in this snare and is leading you to the lowest depths of degradation because of this enmity and envy. In contrast to this, Our Prophet is doing his utmost to free you from his snare and lead you to the height of success, which as a man you should desire to achieve. But it is a pity that you are
regarding your enemy (Satan) as your friend and your friend (Our Prophet) as your enemy.
Secondly, the story also makes quite clear to them this thing:
There is only one way of salvation and that is the way of obedience to Allah. If you discard this way, every other way will be a way of Satan which will take you directly to Hell. Then this story is meant to bring home to them this fact: You yourselves are responsible for your
wrong deeds and not Satan; for, the most he can do is to beguile you from the obedience of Allah and hold temptations before you. It is, therefore, your own concern and responsibility to be beguiled or not to be beguiled by Satan.
(15:44) There are seven gates in it, and to each gate a portion of them has been allotted.26
26. Sinners will be divided into different groups in accordance with their different sins for their entry into Hell from seven different gates specified for each different sin. For instance, the group of atheists shall enter in the Hell by one of the seven gates specified for their group.
Likewise, mushriks, hypocrites, self-seekers, sensualists, tyrants, propagandists, and leaders of disbelief, etc. shall each enter into Hell through the gates specified for their group.
(15:45) As for the God-fearing,” they shall be amid gardens and springs.
27. The righteous people are those who did not follow Satan but feared Allah and lived lives of obedience to Him.
(15:46) They will be told: “Enter it in peace and security.”
(15:47) And We shall purge their breasts of all traces of rancor, and they shall be seated on couches facing one another as brothers.
28. That is, if any spite might have been caused in their hearts in this world because of misunderstandings between the pious people, it shall be removed at the time of their entry
into Paradise and they will bear no ill feelings there against each other. Refer to (E.N. 320 of Surah Al-Aaraf).
(15:48) They shall face no fatigue in it, nor shall they ever be driven out of it.22
29. This verse is explained by the following tradition: It will be announced to the dwellers of the Gardens: Now you will remain hale and hearty forever and shall never fall ill, now you will enjoy eternal life and shall never die, now you will remain young forever and never
grow old, and now you will remain forever in Paradise and shall never have to move away from it. There are other traditions that further elucidate life in Paradise to this effect: The dwellers shall have no toil to perform for their livelihood and necessities of life. They will get everything without any labor whatsoever.
(15:49) (O Prophet), declare to My servants that I am indeed Ever-Forgiving, Most Merciful.
(15:50) At the same time, My chastisement is highly painful.
(15:51) And tell them about Abraham’s guests.30.
30 . The story of Prophets Abraham and Lot (peace be upon them) has been related to tell the 30disbelievers of Makkah how angels come down with truth. This was in response to their demand: Why do you not bring angels before us, if what you say is true? (Ayat 7). Then,
only this brief answer was given: We do not send down angels in this way. When they come down, they come down with truth (Ayat 8). Now, these two events are cited as two concrete forms of truth with which the angels came as if to ask the disbelievers: Now decide for yourselves which of these two forms of truth would you want angels to bring to you. It is obvious that you do not deserve that truth which was sent to Prophet Abraham (peace be upon him). Do you then desire that truth which the angels brought to the people of Prophet Lot (peace be upon him)?
(15:52) When they came to Abraham they said: “Peace be upon you!” He replied: “Indeed we feel afraid of you.31
31. Please compare this story of Prophet Abraham (peace be upon him) with that contained in (Surah Houd, Ayats 69- 76).
(15:53) They said: “Do not feel afraid, for we give you the good news of a wise boy.”32
32. “A boy possessing knowledge”, Prophet Isaac (peace be upon him). His name has been mentioned in connection with this good news in Surah Houd, Ayat 71.
(15:54) Abraham said: “What, do you give me this tiding though old age has smitten me? Just consider what tiding do you give me!”
(15:55) They said: “The good tiding we give you is of truth. Do not, therefore, be of those who despair.”
(15:56) Abraham said: “Who despairs of the Mercy of his Lord except the misguided?”
(15:57) He added: “What is your errand O sent ones?”33
33. It appears from the question of Prophet Abraham (peace be upon him) that angels are sent down in human shape only on extraordinary occasions and on some important expeditions.
(15:58) They said: “Verily we have been sent to a guilty people
34. The fact that the angels did not name the people of Lot (peace be upon him) but merely referred to them as the wicked people, shows that these people had become so notorious for their wicked deeds that there was no need to mention them by name before Prophet
Abraham (peace be upon him), who was well acquainted with the moral condition of all the people around him.
(15:59) excepting the household of Lot. We shall deliver all of them,
(15:60) except for his wife (about whom Allah says that) We have decreed that she shall be among those who stay behind.”
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