QURAN’S SURALH AL- MUMINOON (The Believers) AYAH NO 61 TO 112

QURAN’S SURALH AL- MUMINOON (The Believers) AYAH NO

أُوْلَئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ (المؤمنون: 61).
وَلاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ وَهُمْ لاَ يُظْلَمُون (المؤمنون: 62).
بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَذَا وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ هُمْ لَهَا عَامِلُونَ (المؤمنون: 63).
حَتَّى إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْأَرُونَ (المؤمنون: 64).
لاَ تَجْأَرُوا الْيَوْمَ إِنَّكُمْ مِنَّا لاَ تُنصَرُونَ (المؤمنون: 65).
قَدْ كَانَتْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنتُمْ عَلَى أَعْقَابِكُمْ تَنكِصُونَ (المؤمنون: 66).
مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ (المؤمنون: 67).
أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الأَوَّلِينَ (المؤمنون: 68).
أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ (المؤمنون: 69).
أَمْ يَقُولُونَ بِهِ جِنَّةٌ بَلْ جَاءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ (المؤمنون: 70).
وَلَوْ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتْ السَّمَاوَاتُ وَالأَرْضُ وَمَنْ فِيهِنَّ بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ (المؤمنون: 71).
أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ وَهُوَ خَيْرُ الرَّازِقِينَ (المؤمنون: 72).
وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ (المؤمنون: 73).
وَإِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بالآخِرَةِ عَنْ الصِّرَاطِ لَنَاكِبُونَ (المؤمنون: 74).
وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ لَلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ (المؤمنون: 75).
وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ (المؤمنون: 76).
حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ (المؤمنون: 77).
وَهُوَ الَّذِي أَنشَأَ لَكُمْ السَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ قَلِيلاً مَا تَشْكُرُونَ (المؤمنون: 78).
وَهُوَ الَّذِي ذَرَأَكُمْ فِي الأَرْضِ وَإِلَيْهِ تُحْشَرُونَ (المؤمنون: 79).
وَهُوَ الَّذِي يُحْيِ وَيُمِيتُ وَلَهُ اخْتِلاَفُ اللَّيْلِ وَالنَّهَارِ أَفَلاَ تَعْقِلُونَ (المؤمنون: 80).
بَلْ قَالُوا مِثْلَ مَا قَالَ الأَوَّلُونَ (المؤمنون: 81).
قَالُوا أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَبْعُوثُونَ (المؤمنون: 82).
لَقَدْ وُعِدْنَا نَحْنُ وَآبَاؤُنَا هَذَا مِنْ قَبْلُ إِنْ هَذَا إِلاَّ أَسَاطِيرُ الأَوَّلِينَ (المؤمنون: 83).
قُلْ لِمَنْ الأَرْضُ وَمَنْ فِيهَا إِنْ كُنتُمْ تَعْلَمُونَ (المؤمنون: 84).
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَذَكَّرُونَ (المؤمنون: 85).
قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ (المؤمنون: 86).
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ (المؤمنون: 87).
قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلاَ يُجَارُ عَلَيْهِ إِنْ كُنتُمْ تَعْلَمُون (المؤمنون: 88).
سَيَقُولُونَ لِلَّهِ قُلْ فَأَنَّا تُسْحَرُونَ (المؤمنون: 89).
بَلْ أَتَيْنَاهُمْ بِالْحَقِّ وَإِنَّهُمْ لَكَاذِبُونَ (المؤمنون: 90).
مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (المؤمنون: 91).
عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَتَعَالَى عَمَّا يُشْرِكُونَ (المؤمنون: 92).
قُلْ رَبِّ إِمَّا تُرِيَنِّي مَا يُوعَدُونَ (المؤمنون: 93).
رَبِّ فَلاَ تَجْعَلْنِي فِي الْقَوْمِ الظَّالِمِينَ (المؤمنون: 94).
وَإِنَّا عَلَى أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ (المؤمنون: 95).
ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ (المؤمنون: 96).
وَقُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ (المؤمنون: 97).
وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ (المؤمنون: 98).
حَتَّى إِذَا جَاءَ أَحَدَهُمْ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ (المؤمنون: 99).
لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلاَّ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ (المؤمنون: 100).
فَإِذَا نُفِخَ فِي الصُّورِ فَلاَ أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَاءَلُونَ (المؤمنون: 101).
فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُوْلَئِكَ هُمْ الْمُفْلِحُونَ (المؤمنون: 102).
وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُوْلَئِكَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فِي جَهَنَّمَ خَالِدُونَ (المؤمنون: 103).
تَلْفَحُ وُجُوهَهُمْ النَّارُ وَهُمْ فِيهَا كَالِحُونَ (المؤمنون: 104).
أَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنتُمْ بِهَا تُكَذِّبُونَ (المؤمنون: 105).
قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ (المؤمنون: 106).
رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ (المؤمنون: 107).
قَالَ اخْسَئُوا فِيهَا وَلاَ تُكَلِّمُونِ (المؤمنون: 108).
إِنَّهُ كَانَ فَرِيقٌ مِنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ (المؤمنون: 109).
فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّى أَنسَوْكُمْ ذِكْرِي وَكُنتُمْ مِنْهُمْ تَضْحَكُونَ (المؤمنون: 110).
إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمْ الْفَائِزُونَ (المؤمنون: 111).
قَالَ كَمْ لَبِثْتُمْ فِي الأَرْضِ عَدَدَ سِنِينَ (المؤمنون: 112).
قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَادِّينَ (المؤمنون: 113).
قَالَ إِنْ لَبِثْتُمْ إِلاَّ قَلِيلاً لَوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ (المؤمنون: 114).
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ (المؤمنون: 115).
فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ لاَ إِلَهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ (المؤمنون: 116).
وَمَنْ يَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لاَ بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ إِنَّهُ لاَ يُفْلِحُ الْكَافِرُونَ (المؤمنون: 117).
وَقُلْ رَبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَيْرُ الرَّاحِمِينَ (المؤمنون: 118).

 

SURALH AL- MUMINOON (The Believers) AYAH NO 61 TO 112

 

(23:61) it is these who hasten to do good works and vie in so doing with one another.

 

(23:62)We do not lay a burden on anyone beyond his capacity.55 We have a Book with Us that speaks the truth(about everyone)56, and they shall in no wise be wronged.57

 

55. The enunciation of this fundamental proposition, in the context in which it occurs, is very meaningful. In the preceding passage (verses 57-61), the characteristics of those people, who deserve true success, have been stated, and in this (verse 62), it has been made clear that those excellent qualities can be attained by anyone who tries to achieve true success as if to say: The conditions We have laid down for true success are within the reach of those who strive for it, for “We do not lay a burden”. Therefore if you, O disbelievers, desire to achieve true success, you should follow the example of the believers from among yourselves, who have really attained it.

56. According to the Quran, an elaborate conduct book of every individual is being maintained accurately. This records every word he utters, every deed or act he performs, and even every hidden thought and intention that he cherishes in his heart and mind. See also (Surah Al-Kahf, Ayat 49 and E.N. 46) thereof.

 

 

57. That is, neither a person will be accused of and punished for something he had not done, nor will he be deprived of the full reward of a good act that he had done.

(23:63) Nay, their hearts are lost in ignorance of all this; and their deeds also vary from the way (mentioned above). They will persist in these deeds 58

58. They are heedless that everything they are saying and doing, is being recorded in some book and that they shall have to render an account of everything.

 

(23:64) until We seize with Our chastisement those of them that are given to luxuriant ways.59 They will then begin to groan.60

 

59. The epicureans will probably be punished in this worldly life because of the enjoyment of luxury and pleasure, they forgot the rights of the other people and transgressed the prescribed limits.

60. Juar is bellowing by a bull painfully. Here the word has been used tauntingly for a groaning person who does not deserve any mercy, as if to say: Now that you are going to be punished for your misdeeds, you have started bellowing.

 

(23:65) “Put 61 a stop to your groaning now! Surely no help shall be provided to you from Us.

61. That is, they will be told this at that time.

(23:66) My Signs were rehearsed to you and you turned back on your heels and took to flight,62

62. That is to say, in worldly life you did not pay any heed to what the Messenger said. Nay, you did not even like to hear his voice.

 

(23:67) behaving arrogantly, and making fun,63 and talking nonsense (about the Book in your nightly chats).”

 

63. The meeting places where the people of Makkah gathered together at night to hold consultations, gossip and tell tales, etc.

 

(23:68) Did they never ponder over this Word64 (of God)? Or has he (to wit, the Messenger) brought something the like of which did not come to their forefathers 65 of yore?

 

64. That is, do they mean to imply that they reject the message because they do not understand it? Whereas the Quran is not an enigma, nor is it being presented in an incomprehensible language, nor does it deal with themes and subjects which are beyond
human understanding. The fact is that they understand everything it presents, but they oppose and reject it because they have no intention to follow and believe what it presents.

65. That is, is the Quran presenting something which they had never heard before? No, that is not so. Allah had been sending His messages through His Prophets, who came to Arabia and in the adjoining lands and they are well acquainted with them, especially with Prophets
Abraham and Ismael, and Houd, Saleh, and Shoaib (peace be upon them all), who are acknowledged by them as Prophets of God, and who were not idol worshipers but enjoined the worship of One God. For further explanation, see (E.N. 84 of Surah Al-Furgan), (E.N. 5
of Surah As-Sajdah )and (E.N. 35 of Surah Saba).

 

(23:69) Or is it that they were unaware of their Messenger and were therefore repelled by him for he was a stranger to them?66

 

66. That is, do they reject the message because Muhammad (peace be upon him), who is inviting them to it, is a stranger among them? No, this is not so, for he was born and bred among them in a noble family. He bears a pure and high character. He has been truthful, upright, trustworthy, honest, and morally chaste throughout his life, He is a noble and gentle person, peace-loving and just by nature, honest in word and deed, sympathetic and helpful to the weak and poor. And they themselves testified to all this before he claimed to be a Messenger of Allah. Then he has been consistently preaching the same message from the first day of his mission. Then whatever he has preached, he has first practiced it himself and demonstrated its truth. There has been no contradiction between his word and deed. He and
his followers have faithfully and honestly put into practice the message of the Quran and shown excellent results. For further details, see (E.N. 21 of Surah Al-Anaam), (E.N. 21 of Surah Yunus) and (E.N. 105 of Surah Bani Israel).

 

(23:70) Or do they say that there is madness in him? 67 Nay, he has brought them the Truth and it is the Truth that most of them disdain.

67. That is, do they reject his message because they regard Muhammad (peace be upon him) to be possessed by a jinn? No, this is also not correct, because, in their hearts, they themselves regard him as a wise and sagacious person. It is therefore ridiculous to regard a
a man like him to be possessed by a jinn. For, such a person cannot say wise things and do noble deeds like him. How strange that a person possessed by a jinn (or having epileptic fits according to the western orientalists) should utter and recite sublime discourses of the Quran and start and guide a successful movement that should revolutionize the way of life not only of his own people but of the whole world.

 

(23:71) Were the Truth to follow their desires, the order of the heavens and the earth and those who dwell in them would have been ruined.68 Nay, the fact is that We have brought to them their own remembrance; and yet it is from their own remembrance that they are turning away.69

 

68. This brief sentence expresses a great reality that should be understood well. The foolish people in the world generally feel offended by a person who points out the truth to them. They do not like to hear and consider the truth because it goes against their desires
and interests but the truth remains the truth and cannot be changed after one’s personal whims and wishes. Man is subject to the eternal and unalterable laws operating in the universe and has therefore to adjust his thinking, desires, and conduct accordingly and should try to discover the truth and reality through experience, reasoning, and observation.
Only a foolish person can stick to and regard his personal whims, wishes, and prejudices to be the reality and refuse to hear and consider any argument, however rational and scientific, simply because it goes against them.

69. Here the word zikr means.

(1) Mentioning human nature and its demands. (2) Admonition. (3) Esteem, honor, and fame.

In light of these, the full meaning of the verse will be: Your rejection of the Quran is irrational, for it contains the mention of those things which develop the best in human nature. It is an admonition that will result in your own good and well-being, and it will bring esteem and honor to you in this world as well as in the Hereafter.

 

(23:72) Are you asking them for something? What Allah has given you is the best. He is the Best of the providers.70

70. This was yet another proof of the Prophet’s (peace be upon him) Prophethood. He was conveying the message without demanding any recompense for it, and he had no self-interest in it. Nay, he had staked his business, reputation, peaceful home life, and relationships with the unbelieving kindred for the success of his mission and was being ruthlessly persecuted for its sake. A selfish person could not have risked his all for the sake of only worldly motives. He would rather have exploited the racial and tribal prejudices of his people to become their ruler and leader. On the contrary, his message not only cut at the
root of those prejudices but tended to destroy the very bases which helped his tribe to wield influence and authority over the polytheists of Arabia. This is an argument which the Quran has advanced again and again as proof of the truth of the mission of the other Prophets as well. See (Surah Al-Anaam, Ayat 90); (Surah Yunus, Ayat 72); (Surah Hud, Ayats 29,51); (Surah Yusuf, Ayat 104); (Surah Ya-Seen, Ayat 21) along with the relevant E.Ns.

 

(23:73) You are calling them to a Straight Way,

 

(23:74) but those who do not believe in the Hereafter are ever prone to deviate from the Right Way.71

71. This was the real reason why they were deviating from the right path. As they did not believe in the Hereafter, they thought that no account would be taken from them of what they did in this world. Therefore it did not matter whether they followed the truth or
falsehood. Their only aim in life was to gratify the lusts of the flesh and gratify them in the best way possible.

 

(23:75) Were We to be merciful to them and remove from them their present afflictions, they would persist in their transgression, blindly wandering on.72

72. The affliction alluded to in this verse was the famine which occurred in Makkah sometime after the advent of Prophethood. According to Abdullah bin Masud, when the Quraish persistently refused to accept the invitation of the Prophet (peace be upon him) and started putting up stiff resistance, he prayed: O Allah, help me against them with a seven-year famine like the seven-year famine of the time of Prophet Joseph. So a severe famine started in Makkah with the result that people were obliged to eat carrion. This famine has been alluded to in a number of Makki Surahs. For instance see (Surah Al-Anaam, Ayats 42-44); (Surah Al- Aaraf, Ayats 94-99); (Surah Yunus, Ayats 11, 12, 21); (Surah An-Nahl, Ayats 112- 113) and (Surah Ad-Dukhan, Ayats 10- 16 ) along with the relevant E.Ns.

 

(23:76) (They are such) that We seized them with chastisement (and yet) they did not humble themselves before their Lord, nor do they entreat

 

(23:77) until We opened upon them the door of severe chastisement. Then lo, in this state they become utterly despaired of any good.73

 

73. The Arabic word Mublis is used for one whose frustration makes so desperate and obdurate that he does not hesitate to resort to any crime. The Devil has been called Iblis for the same reason.

 

(23:78) It is He Who has endowed you with the faculties of hearing and sight and has given you hearts (to think). Scarcely do you give thanks? 74

 

74. The disbelievers have been told to consider the great blessings of eyes, ears, mind, and heart and use them as human beings should, and show gratitude to the Creator by accepting His Message.

 

(23:79) It is He Who has dispersed you all around the earth, and it is unto Him that you shall all be mustered.

 

(23:80) It is He Who gives life and causes death, and He holds mastery over the alternation of night and day.75 Do you not understand this? 76

 

75. If one makes the right use of his faculties and observes these things properly, he can find the truth, for it is obvious that the great mechanism of the universe could not have come into existence by a mere accident. There must be its Creator who need not have any associates or partners and the universe could not have been created without a purpose as a mere sport. The very existence of a wonderful, rational thinking and feeling creature, man, who has been delegated with powers, is clear proof that his real life will not come to an end at death.

76. Here attention is being drawn to the proof of both Tauhid and life after death, and in the other phenomena cited to the refutation of both shirk and rejection of the Hereafter.

(23:81) Nay, but they say the like of what their predecessors of yore had said.

(23:82) They say: “Is it that when we are dead and have been reduced to dust and bones, shall we then be raised up again?

 

(23:83) We were promised such things and so were our forefathers before us. All these are no more than tales of the past.”77

77. Their denial of the life after death implied the denial of the powers and wisdom of Allah as well.

 

(23:84) Ask them: “Whose is the earth and those who are in it? Tell us if you know”

(23:85) They will surely say: “Allah’s.” Say: “Then why do you not take heed?78

78. That is, if you acknowledge this, why do you not then understand that none but Allah deserves to be worshiped and that when He has once created the earth and all the things in it, it is not difficult for Him to re-create them once again?

 

(23:86) Ask them: “Who is the Lord of the seven heavens, the Lord of the Great Throne?”

(23:87) They will surely say: “Allah.”79 Say: “Will you not, then, fear (Allah)?”80 79. See (E.N. 78 of this Surah)

80. That is, why are you not afraid of rebelling against Him and worshiping others besides Him? Why do you not dread that one day you shall have to give an account of all your deeds to the All-Powerful Sovereign of the universe?

 

(23:88) Ask them: “Say, if you indeed know, to whom belongs the dominion 81 over all things; (Who is it) that grants asylum, but against Whom no asylum is available?”

 

81. The word malakut in the text is a strong word that combines both sovereignty and ownership. The verse, therefore, means: Whose is the Sovereignty and Who possesses the real ownership rights over everything?

 

(23:89) They will surely say: “(The dominion over all things) belongs to Allah.” Say: “Whence are you then deluded?”82

82. In order to understand the significance of this question, we should know that the art of magic makes a thing appear different from what it really is. Thus the question will mean:
Who has bewitched you that, in spite of knowing and acknowledging all these things, you do not understand reality? Who has bewitched you that even after acknowledging Allah to be the Owner and the All-Powerful Sovereign, you set up other owners and sovereigns along with Him or make them partners with Him and worship them? Who has deluded you that you should dare to be treacherous and unfaithful to Allah knowing that none can protect you against Him, and forget that you will be called to account for these things?

In this connection, it should also be noted that this question has a subtle meaning also. The Quraish accused the Prophet (peace be upon him) of practicing magic and sorcery. This question turns the tables on them as if to say, O people, the man who presents the reality appears to you to be a sorcerer, while those leaders who say things against reality, against common sense and against your own convictions and beliefs, do not appear to you to be sorcerers at all.

 

(23:90) We have brought before them the Truth, and there is no doubt that they are lying.83

 

83. They are liars because they say that others besides Allah have a share in His Godhead and that there is no life after death because their first saying contradicts their own admission that Allah is the Owner and the Sovereign of the universe. Then their second assertion is based on the presumption that the All-Powerful Allah cannot recreate what He
has created once. This is clearly a contradiction in terms.

 

(23:91) Never did Allah take unto Himself any son,84 nor is there any god other than He. (Had there been any other gods) each god would have taken his creatures away with him, and each would have rushed to overpower the other.85 Glory be to Allah from all that they characterize Him with

 

84. It should be, noted that this is a general refutation of the belief that Allah has a child or children, and incidentally refutes the Christian belief that Christ is the son of God. Yet even some eminent commentators confine this to the refutation of the Christian belief. Obviously, there is no reason why it was necessary to refute the Christian belief specifically in this context, when the whole discourse has been directed towards the disbelievers of Makkah alone, who were, like the Christians, guilty of this sort of shirk.

85. Here the argument of Tauhid is based on this principle: Had there been more than one God or partners in Godhead, there would have been serious differences, conflicts, and wars among the different sovereigns and rulers. See (Surah Bani Israil, Ayat 42 and E.N. 47)
thereof, and (Surah Al-Anbiya, Ayat 22 and E. N. 22 )thereof.

(23:92) He knows both what is visible and what is not visible.%¢ Exalted is Allah above all that they associate with Him.

86. This contains a subtle allusion to the refutation of the doctrine of intercession. See (E.Ns 85, 86 of Surah Ta-Ha) and (E.N. 27 of Surah Al-Anbiya).

 

(23:93) Pray, (OQ Muhammad): “My Lord, if You should bring the scourge of which they had been warned in my presence,

 

(23:94) then do not include me, my Lord, among these wrong-doing people.”87

 

87. This prayer does not mean that, God forbid, there was any real danger of the Prophet’s (peace be upon him) also being involved in the punishment, or that if he had not invoked this prayer, he might have been involved in it. This way of address has been adopted to warn that all people should fear Allah’s punishment. They should not demand it nor persist in their wickedness if Allah gives them respite. As a matter of fact, Allah’s punishment is a thing which should be dreaded not only by the sinful people but also by the righteous people, and they should all seek His refuge from it, for when the scourge of God comes, it does not destroy only the wicked people but may also involve the righteous people in it.
Therefore the right course for those, who have to live in a wicked society, is that they should always pray to Allah for His refuge, for one does not know when that scourge might come down.

 

(23:95) Surely We are able to show you what We warn them against.

 

(23:96) (O Muhammad)! Repel evil in the best manner. We are well aware of all that they say about you.

 

(23:97) And pray: “My Lord! I seek Your refuge from the suggestions of the evil ones;

 

(23:98) I even seek Your refuge, my Lord, lest they should approach me.”88

88. For explanation, see (E.Ns 71, 72 of Surah Al-Anaam); (E.Ns 138, 150 to 153 of Surah Al- Aaraf); (E.N. 39 of Surah Younus); (E.N. 48 of Surah Al-Hijr); (E.Ns 122 to 124 of Surah An- Nahl); (E.Ns 58 to 63 of Surah Bani-Israil) and (E.Ns 35 to 41 of Surah HaMim-Sajdah).

 

(23:99) (23:99) (They shall persist in their deeds) until when death comes to any one of them he will say: “My Lord, send me back to the world 89

 

89. In the original text plural number has been used for Allah, which may be for reverence, or may include the angels as well, who will be seizing the criminal soul. The entreaty would be: O my Lord! Send me back.

 

(23:100) that I have left behind. I am likely to do good.”90 Nay,91 it is merely a word that he is uttering.92 There is a barrier behind all of them (who are dead) until the Day 93 when they will be raised up.

 

90. It occurs at several places in the Quran that each of the criminals, after his death till his entry into Hell, and even after that, will plead again and again: Lord, send me back to the world, I will no more disobey Thee, I will now do righteous deeds. See (Surah Al-Anaam Ayats 27, 28); (Surah Al-Aaraf, Ayat 53); (Surah Ibrahim, Ayats 44, 45); (Surah Ash-Shuara Ayat 102); (Surah Al-Fatir, Ayat 37); (Surah Az- Zumar, Ayats 58, 59); (Surah Al-Momin Ayats 10-12), and (Surah Ash-Shura, Ayats 44 )along with the relevant E.Ns.

 

91. That is, he will never be sent back nor given another opportunity, for in that case the test and trial for which man is sent to this world becomes meaningless. For further explanation, see (Surah Al-Bagarah, Ayat 210 and E. N. 228 )thereof, and E.Ns 6, 139, 140 of Surah Al-
Anaam) and (E.N. 26 of Surah Younus).

 

92. That is, now, when he has met his doom, he has nothing more to say than that he should be sent back to the world; so let him say what he likes; he will never be allowed to go back.

 

93. That is, now there is a barrier between them and the world, which will not allow them to go back to it. Therefore they shall remain in that state until the Day of Resurrection.

 

(23:101) And then no sooner the Trumpet is blown than there will remain no kinship among them that Day, nor will they ask one another.

 

94. It does not mean that the father will not remain the father and the son will not remain the son, etc. It only means that they will not be able to help each other, nor shall they be able to inquire about each other as father and son, for each one will be worried and anxious about is own plight. See (Surah Al-Maarij, Ayats 10-14), and (Surah Abasa, Ayats 34- 37). 102 gill .8Gu bag jo 2B 53

 

(23:102) It will be an Hour when those whose scales are heavy,95 they alone will attain SUCCESS;

 

95. That is, those whose good deeds will be heavy and will outweigh their evil deeds.

 

(23:103) and those whose scales are light, those will be the ones who will have courted loss. They will abide in Hell.

96. For the criterion of success and failure in the Hereafter, please refer to(E.Ns 1 and 50_)above.

(23:104) The Fire shall scorch their faces, exposing their jaws.”97

 

97. The word kalih means a face whose skin has been removed so as to expose the jaws. When somebody asked Abdullah bin Masud the meaning of kalih, he said: Haven’t you seen the scorched head of a slaughtered animal?

 

(23:105) “Are you not those to whom My revelations were recited, and you dubbed them as lies?”

 

(23:106) They will say: “Our Lord! Our misfortune prevailed over us. We were indeed an erring people.

 

(23.107) Our Lord! Take us out of this. Then if we revert (to evil-doing) we shall indeed be wrongdoers.”

(23:108) Allah will say: “Away from Me; stay where you are and do not address Me.98

 

98. “Do not speak to Me”: Do not plead your case with Me. According to some traditions, these will be their last words and they shall never be allowed to speak again, but this is contradicted by the Quran itself in the succeeding verses. Therefore, it only means this that they will not be able to plead their case again.

 

(23:109) You are those that when a party of My servants said: ‘Our Lord, we believe, so forgive us, and have mercy on us, for You are the Best of those that are merciful,’

 

(23:110) you made a laughingstock of them and your hostility to them caused you to forget Me, and you simply kept laughing.

 

(23:111) Lo! I have rewarded them this Day for their steadfastness, so that they, and they alone, are triumphant.”99

 

99. This is again a reference to those who will deserve success or be doomed to failure in the Hereafter.

(23:112) Then Allah will ask them: “For how many years did you stay on earth?”

(23:113) They will say: “We stayed for a day or part of a day. Ask of those who keep count of this.”100

 

100. For explanation, see (Surah Ta-Ha Ayat 103 and E.N. 80) thereof.

 

(23:114) He will say: “You stayed only for a while if you only knew that.101

 

101. That is, Our Messengers warned you that life in this world is transitory and is for test and trial, but you did not realize it then and denied that there was any life in the Hereafter and behaved in accordance with that belief.

 

(23:115) Did you imagine that We created you without any purpose,”102 and that you will not be brought back to Us?”

 

102. The Arabic word abathan in the text also means “for the sake of sport”. Then the verse will mean: Did you think that We had created you merely for the sake of sport and there was no purpose behind your creation? Therefore you may eat, drink, be merry and enjoy
yourself as you please.

 

(23:116) So, exalted be Allah,“103 the True King! There is no god but He, the Lord of the Great Throne.

 

103. Allah is above this that He should create you without any purpose and that you may associate partners with Him with impunity.

 

(23:117) He who invokes any other god along with Allah ” one for whom he has no evidence”104 his reckoning is with his Lord alone.105 Indeed, these unbelievers shall not prosper.106

 

104. It may also be translated as: The one who invokes any other deity along with Allah has nothing to support him in this act.

105. That is, he cannot escape accountability.

106. Again, the reference is to those who will attain success and to those who will be deprived of it.

 

(23:118) And say, (O Muhammad): “My Lord, forgive us and have mercy on us, for You are the Best of those that are merciful.”107

 

107. Compare and contrast this prayer with (verse 109). Here the Prophet (peace be upon him) has been told to make the same prayer as contained in (verse 109), as if to say, You (and your followers) should supplicate Allah with the same prayer so that, if the people scoff at you, they themselves might provide proof of a strong case against themselves.

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Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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