فَلَمَّا جَاءَ آلَ لُوطٍ الْمُرْسَلُونَ (الحجر: 61).
قَالَ إِنَّكُمْ قَوْمٌ مُنْكَرُونَ (الحجر: 62).
قَالُوا بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ يَمْتَرُونَ (الحجر: 63).
وَأَتَيْنَاكَ بِالْحَقِّ وَإِنَّا لَصَادِقُونَ (الحجر: 64).
فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ وَاتَّبِعْ أَدْبَارَهُمْ وَلاَ يَلْتَفِتْ مِنْكُمْ أَحَدٌ وَامْضُوا حَيْثُ تُؤْمَرُونَ (الحجر: 65).
وَقَضَيْنَا إِلَيْهِ ذَلِكَ الأَمْرَ أَنَّ دَابِرَ هَؤُلاَءِ مَقْطُوعٌ مُصْبِحِينَ (الحجر: 66).
وَجَاءَ أَهْلُ الْمَدِينَةِ يَسْتَبْشِرُونَ (الحجر: 67).
قَالَ إِنَّ هَؤُلاَءِ ضَيْفِي فَلاَ تَفْضَحُونِي (الحجر: 68).
وَاتَّقُوا اللَّهَ وَلاَ تُخْزُونِي (الحجر: 69).
قَالُوا أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ (الحجر: 70).
قَالَ هَؤُلاَءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ (الحجر: 71).
لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (الحجر: 72).
فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِقِينَ (الحجر: 73).
فَجَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِنْ سِجِّيلٍ (الحجر: 74).
إِنَّ فِي ذَلِكَ لآياتٍ لِلْمُتَوَسِّمِينَ (الحجر: 75).
وَإِنَّهَا لَبِسَبِيلٍ مُقِيمٍ (الحجر: 76).
إِنَّ فِي ذَلِكَ لَآيَةً لِلْمُؤْمِنِينَ (الحجر: 77).
وَإِنْ كَانَ أَصْحَابُ الأَيْكَةِ لَظَالِمِينَ (الحجر: 78).
فَانْتَقَمْنَا مِنْهُمْ وَإِنَّهُمَا لَبِإِمَامٍ مُبِينٍ (الحجر: 79).
وَلَقَدْ كَذَّبَ أَصْحَابُ الْحِجْرِ الْمُرْسَلِينَ (الحجر: 80).
وَآتَيْنَاهُمْ آيَاتِنَا فَكَانُوا عَنْهَا مُعْرِضِينَ (الحجر: 81).
وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ (الحجر: 82).
فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ (الحجر: 83).
فَمَا أَغْنَى عَنْهُمْ مَا كَانُوا يَكْسِبُونَ (الحجر: 84).
وَمَا خَلَقْنَا السَّمَاوَاتِ وَالأَرْضَ وَمَا بَيْنَهُمَا إِلاَّ بِالْحَقِّ وَإِنَّ السَّاعَةَ لَآتِيَةٌ فَاصْفَحْ الصَّفْحَ الْجَمِيلَ (الحجر: 85).
إِنَّ رَبَّكَ هُوَ الْخَلاَّقُ الْعَلِيمُ (الحجر: 86).
وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ (الحجر: 87).
لاَ تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ وَلاَ تَحْزَنْ عَلَيْهِمْ وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ (الحجر: 88).
وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ (الحجر: 89).
كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ (الحجر: 90).
الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (الحجر: 91).
فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ (الحجر: 92).
عَمَّا كَانُوا يَعْمَلُونَ (الحجر: 93).
فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ (الحجر: 94).
إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (الحجر: 95).
الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَهًا آخَرَ فَسَوْفَ يَعْلَمُونَ (الحجر: 96).
وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ (الحجر: 97).
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ (الحجر: 98).
وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (الحجر: 99).
QURAN,SURAH Al HIJER AYAH NO 61 TO 99
(15:61) So when the envoys came to the household of Lot,35
35. Please compare this with (Surah Al-Aaraf, Ayats 80-84) and (Surah Houd, Ayats 77-83).
(15:62) he said: “Surely you are an unknown folk.”36
36. Here the story has been related in brief. But we learn from (Surah Houd, Ayats 77-83) that Prophet Lot (peace be upon him) was greatly perturbed and distressed at the visit of the angels. He said to himself, “This is a day of woe.” The reason why he was distressed, as implied in the Quran and explicitly expressed in the traditions, was that the angels had come to Prophet Lot (peace be upon him) in the form of beautiful boys, and he knew how perverse and wicked his people were. He was distressed for he could not send them away because they were his guests, and because he did not know how to protect them from those villains.
(15:63) They said: “Nay, we have brought to you that concerning which they have been in doubt.
(15:64) We truly tell you that we have brought to you the Truth.
(15:65) So set out with your family in a watch of the night, and keep yourself behind them,37 and no one of you may turn around, 38 and keep going ahead as you have been commanded.”
37. That is, you should walk behind your people lest any one of them should stay behind.
38. It did not mean: “look not behind thee, lest thou be consumed,” as stated in the Bible. But it merely meant to warn them: None of you should turn round to see what was happening behind them lest you should stop to see when you heard the cries of the smitten people. For it is neither the time nor the place viewing the destruction nor shedding tears of regret. If you stop even for a minute in the territory of the smitten people you also might get hurt from the rain of stones.
(15:66) And We communicated to him the decree that by the morning those people will be totally destroyed.
(15:67) In the meantime the people of the city came to Lot rejoicing.39
39. This shows that those People had gone to the lowest depths of immorality. No sooner did they hear the news of the arrival of handsome strangers in their town than they rushed rejoicing to the house of Prophet Lot (peace be upon him) and impudently demanded that he should hand over his guests to them for the gratification of their lust. The pity is that there had remained not a single person among them to make a protest against such a heinous sin. Moreover, this shows that all of them, as a community, had totally lost every
sense of decency, and they felt no shame at all to make such a wicked demand on him openly. The very fact, that they felt no hesitation in making such a wicked demand brazen-facedly from a pious and holy man like Prophet Lot (peace be upon him), shows that the heinous crime was so common among them that they would not spare anyone.
The Talmud records many instances of the all-around moral degradation of the people of Lot. Once a stranger was passing through their territory. As the darkness approached, he was forced to pass the night near Sodom. As he had his own provisions with him, he did not
stand in any need of help from the town’s folks, so he lay under a tree to pass the night. But a Sodomite entreated him to accompany him to his house. During the night he did away with the donkey and merchandise of the stranger. When he began to cry for help in the
morning, the town’s folk came there not to help him but to rob him of what had been left with him.
On one occasion Sarah sent her slave to Sodom to inquire after Prophet Lot’s household. When the slave entered the town, he saw that a Sodomite was beating a stranger. Naturally, the slave of Sarah tried to rouse his sense of decency, saying, why do you ill-treat helpless strangers like this? In answer to this appeal, his head was broken in public.
On another occasion, a poor man happened to come to Sodom but no one gave him anything to eat. When he was half dead from starvation, he fell to the ground in a helpless plight. A daughter of Prophet Lot saw him and sent some food for him. At this the Sodomites
reproached Prophet Lot and his daughter and threatened to expel them from there if they would not refrain from such deeds.
After citing several similar incidents, the Talmud says that those people had become so cruel, so deceitful and so dishonest in their dealings that no traveler could pass safely through their territory nor could a poor person expect any food or help from them. Many a time it so
happened that a poor stranger came there, and died from hunger. Then they would strip the clothes from his body and bury him naked. If a foreigner committed the blunder of visiting their territory, they would publicly rob him of everything, and make fool of him if he
appealed to them to redress the wrong. Then they would openly commit shameless deeds in the gardens which they had grown in their valley because there was none to rebuke them except Prophet Lot (peace be upon him). The Quran has summed up the whole of their
wicked story in two concise sentences: (1) They had already been committing very wicked deeds, (Surah Houd, Ayat 78), and (2) You gratify your lust with males: you rob travelers, and you commit wicked deeds publicly in your assemblies.
(15:68) He said: “These are my guests, so do not disgrace me.
(15:69) Have fear of Allah, and do not humiliate me.”
(15:70) They replied: “Did we not forbid you, again and again, to extend hospitality to all and sundry?”
(15:71) Lot exclaimed in exasperation: “If you are bent on doing something, then here are my daughters.”40
40. In (E.N. 87 of Surah Houd), it has been explained what Prophet Lot (peace be upon him) meant by this. It may also be added that such words as these were uttered by an honorable man like him in the last resort, when all his entreaties and earnest requests had failed to
prevent those people from their evil designs towards his guests.
Here it will be worthwhile to clearly explain the significance of the words which were uttered by Prophet Lot (peace be upon him) as they occur in Surah Houd (Ayat 78). When he entreated those wicked people not to molest his guests, saying, “Here are my daughters”, he was unaware that his guests were angels in the disguise of handsome boys. The angels revealed their identity only when the wicked crowd gathered at the residence of his guests and began to threaten them with their wicked designs, and Prophet Lot (peace be upon him) began to lament, “I wish I had the power to set you right or I could find some strong support for refuge.” It was then that the angels revealed themselves, saying, “We are envoys sent by your Lord.” This sequence of events shows that Prophet Lot (peace be upon him) had made
that offer only when he had felt to be utterly helpless. It is very important to keep this in view because the sequence of events in this Surah is different from that in Surah Houd. One is liable to have a misunderstanding as to why Prophet Lot (peace be upon him) wailed and lamented when he knew all the while that his guests were angels and could defend themselves against those wicked people. As regards the apparent difference between the two sequences, it may be pointed out that here the important thing to be stated is that the angels come with the truth. Therefore that part of the story (Ayats 61-66) has been related first in order to make the point more prominent.
(15:72) By your life, (O Prophet), they went about blindly stumbling in their intoxication.
(15:73) Then the mighty Blast caught them at sunrise,
(15:74) and turned the land upside down, and rained down stones of baked clay.41
41. These “stones of baked clay” might have been meteoric showers or volcanic eruptions that flew and rained upon them, or these might have been blown by a strong wind.
(15:75) There are great Signs in this for those endowed with intelligence.
(15:76) The place (where this occurred) lies along a known route. 42
42. That is, that smitten territory lies on the high road from Hijaz (Arabia) to Syria and Egypt. Travelers come across these signs of destruction which are very prominent in the territory that lies to the southeast of the Dead Sea. The geographers are of the opinion that
there is no other land on the surface of the Earth that looks desolate as this territory, especially it’s the southern part.
(15:77) Verily there is a Sign in this for the believers.
(15:78) And the people of Aykah were also wrong-doers.“43
43. The people of Al-Aikah were the community of Prophet Shuaib (peace be upon him) and were called Midianites after the name of their capital city and their territory. As regards Al- Aikah, it was the ancient name of Tabuk and literally means a thick forest.
(15:79) So We chastised them. The desolate locations of both communities lie on a well-known highway.44
44, Midian lay on the route from Hijaz to Palestine and Syria.
(15:80) Surely the people of al-Hijr45 also rejected the Messengers, calling them liars.
45. Al-Hijr was the capital city of the people of Thamud, and its ruins are found near the modern city of Al-Ula which is to the northwest of Al-Madinah, and lies on the route from Al-Madinah to Tabuk. Though the caravans had to pass through the valley of Al-Hijr, the Prophet (peace be upon him) had forbidden the Muslims to stay in the valley on their journey.
When Ibn Batutah reached there in the eighth century of Hijrah on his way to Makkah, he wrote: I have seen the buildings of Thamud hewed into red mountains; the paintings look so bright as if they have been put on only recently, and rotten bones of human beings are
found in them even today.” See (E.N. 57 of Surah Al-Aaraf).
(15:81) We also gave them Our Signs, yet they turned away from them.
(15:82) They used to hew out houses from the mountains‘¢ and lived in security.
46. That is, their strong and secure buildings, which they had hewed into the mountains, could not protect them from the blast.
(15:83) Then the Blast caught them in the morning.
(15:84) and whatever they had been earning proved of no avail.
(15:85) We have not created the heavens and the earth and all that is in between them except with Truth.47 Surely the Hour will come. So, (O Muhammad), do graciously overlook them (despite their misdeeds).
47. This was to reassure the Prophet (peace be upon him) that ultimately he would come out successful because he was propagating the truth, and the entire universe was based on truth.
Such an assurance was urgently needed because at that time falsehood appeared to be triumphant over the truth. This implies: O Prophet, do not worry at all at the apparent success of falsehood for this is temporary. Likewise, the difficulties, the obstacles, and the
troubles in the way of truth are not permanent. Take courage, and have confidence in the cause of the truth and you will triumph over falsehood because the whole system of the universe is akin to truth and averse to falsehood. Therefore, truth is permanent and
falsehood is perishable. Refer to (E.Ns 25-26, 35-39 of Surah Ibrahim).
(15:86) Your Lord is indeed the Creator of all, the All-Knowing. 48
48. These attributes of Allah have been mentioned to reassure the Prophet (peace be upon him) as if to say: As Allah is the Creator, He has complete power over all his creatures, and no one is able to escape His punishment. Moreover, He is All-Knowing. He is fully aware that you are exerting your utmost for their reform, and He knows also their evil machinations against your efforts for reform. Therefore, you need not worry on this account, but you should wait patiently and with confidence that at the appropriate time they will be dealt with justly.
(15:87) We have indeed bestowed on you the seven oft-repeated verses 49 and the Great Qur’an.
49. These seven verses which are recited over and over again in every prescribed salat are the verses of Surah Al- Fatihah. Though some of the commentators are of the view that this Al-Mathani refers to the seven Surahs which contain two hundred or more verses, that is,
Surahs 2-7 and (8-9) or 10. But the majority of the early commentators opine that it refers to Al-Fatihah. Imam Bukhari has cited two authentic traditions in support of the view that it refers to Al-Fatihah.
50. The mention of the precious gift of the glorious Quran has been made also to console the Prophet (peace be upon him) and his followers that they should not even look at the worldly wealth of their opponents because that was nothing as compared with this precious wealth.
In order to grasp the full significance of this, one should keep in view the fact that at that time the Prophet (peace be upon him) and his companions were suffering badly from poverty. The trading activities of the Prophet (peace be upon him) had almost come to an end during the period in which he had been engaged in his mission. Besides this, he had almost used up the entire wealth of Khadijah (may Allah be pleased with her). As regards to his companions, some of the young men had been turned out of their homes and reduced to poverty. The economic boycott had mined the business of those who were engaged in trade.
There were others who were mere slaves or proteges of the Quraish and had no economic position whatsoever. In addition to their sad economic plight, all the Muslims, along with the Prophet (peace be upon him), were suffering persecution from the people of Makkah
and its surroundings. In short, they were so persecuted, ridiculed, and insulted that no one of them was safe from physical and mental torture. On the other side, the Quraish, their opponents and persecutors, enjoyed all the good things of this world and lived lives of
happiness and luxury. This is the background of the reassurance given to the believers as if to say: Why should you feel disheartened at this? We have given you wealth that surpasses all kinds of worldly riches. Therefore, your opponents should envy your knowledge and high morals; you need not envy their ill-canned wealth and their wicked
enjoyments, for when they will go before their Lord, they themselves will find that they had not brought such wealth as carries any value there.
(15:88) Do not even cast your eyes towards the worldly goods We have granted to different kinds of people, nor grieve over the state they are in, but turn your loving attention to the believers instead,
51. That is, do not grieve that they consider you as their enemy, though you are their sincere well-wisher; that they regard their vices as their virtues; that they are not only themselves following but leading their followers on that way which inevitably leads to destruction. Nay,
they are doing their best to oppose the reformative efforts of the one who is showing them the way of peace.
(15:89) and clearly tell the unbelievers: “I am most certainly a plain warner,”
(15:90) even as We had sent a warning to those who had divided their religion into fragments;
(15:91) those who had split up their Qur’an into pieces.
52. The schismatic were the Jews for they had split their religion into many parts and caused division in it. They believed in certain parts and rejected the other parts, and detracted some things from it and added others to it. Thus they had been divided into many sectarian groups, which were opposed to one another.
“They have made the Quran (Torah) into pieces” means that they believe in certain parts of it and reject other parts. The same thing has been stated in (Surah Al- Bagarah, Ayat 85) like this: Do you then believe in one part of the Scriptures and disbelieve in the other parts?
This warning is like the warning We sent to the schismatic Jews. This is meant to warn the disbelievers that they should learn a lesson from the plight of the Jews who neglected the warning that was given to then by God, and persisted in their wrong ways as if to say: You
are beholding the degradation of the Jews. Do you like to meet with the same end by neglecting this warning?
(15:92) By your Lord, We will question them all
(15:93) concerning what they have been doing.
(15:94) (O Prophet), proclaim what you are commanded, and pay no heed to those who associate others with Allah in His Divinity.
(15:95) Surely We suffice to deal with those who scoff at you,
(15:96) those who set up another deity alongside Allah. They shall soon come to know.
(15:97) We certainly know that their statements ital grieve you.
(15:98) When (you feel so) glorify your Lord with His praise and prostrate yourself before Him,
(15:99) and worship your Lord until the last moment (of your life) that will most certainly come.
53. That is Salat and worship of your Lord are the only means which can generate in you that power of sustenance which is required to stand resolutely against the troubles and afflictions you will inevitably encounter in the propagation of the message of the truth and
reform of humanity. This will comfort you, fill you with courage and enable you to perform that divine mission for which you have been sent in the face of abuse, derision, and obstacles.
16. An Nahl (The Honey Bee)
The name, An-Nahl, of this Surah has been taken from v. 68. This is merely to distinguish it from other Surahs.
Period of Revelation
The following internal evidence shows that this Surah was revealed during the last Makkan
stage of Prophethood:
1. v. 41 clearly shows that persecution had forced some Muslims to emigrate to Habash before the revelation of this Surah.
2. It is evident from v. 106 that at that time the persecution of the Muslims was at its height. Therefore a problem had arisen in regard to the utterance of a blasphemous word, without actual disbelief, under unbearable conditions. The problem was that if
one did so how he should be treated.
3. vv. 112-114 clearly refer to the end of seven-year famine that had struck Makkah some years after the appointment of the Holy Prophet as Allah’s Messenger.
4. There is a reference to v. 116 of this Surah in VI: 145, and v. 118 of this Surah contains a reference to VI: 146. This is a proof that both these Surahs (VI and XVI) were sent
down in the same period.
The general style of the Surah also supports the view that this was revealed during the last stage at Makkah.
All the topics of the Surah revolve around different aspects of the Message, i.e., refutation
of shirk, proof of Tauhid, and warning of the consequences of the rejection of and
opposition and antagonism to the Message.
Topics of Discussion
The very first verse gives a direct and strict warning to those who were rejecting the Message outright, as if to say, “Allah’s decision has already been made concerning your rejection of the Message. Why are you then clamoring for hastening it? Why don’t you make use of the
respite that is being given to you!” And this was exactly what the disbelievers of Makkah needed at the time of the revelation of this Surah. For they challenged the Holy Prophet over and over again: “Why don’t you bring that scourge with which you have been threatening us! For we have not only rejected your Message but have been openly opposing it for a long time.” Such a challenge had become a by-word with them, which they frequently repeated
as a clear proof that Muhammad (Allah’s peace be upon him) was not a true Prophet.
Immediately after this warning, they have been admonished to give up shirk, for this false creed was the main obstacle in the way of the Message. Then the following topics come over and over again, one after the other:
1. Very convincing proofs of Tauhid and refutation of shirk have been based on the plain signs in the universe and in man’s own self.
2. The objections of the disbelievers have been answered, their arguments refuted, their doubts removed and their false pretexts exposed.
3. Warnings have given of the consequences of persistence in false ways and antagonism to the Message.
4, The moral changes that the Message of the Holy Prophet aims to bring practically in human life have been presented briefly in an appealing manner. The mushriks have been told that belief in Allah, which they also professed, demanded that it should not
be confined merely to lip service, but this creed should take a definite shape in moral and practical life.
5. The Holy Prophet and his companions have been comforted and told about the attitude they should adopt in the face of antagonism and persecution by the disbelievers.
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