COMMENTARY ON

Srah al-Dhriyt
from

t w

-Qur n
wa
-Furq n b -furq n

am d al-D n Farh

Translated by
Tariq Mahmood Hashmi
AL-MAWRID
51-K Model Town, Lahore

A Study of the Qurnic Oaths

Sr h

-Dh r y t

The ones Scattering Dust

1
Umd1 and N m
This is the second of the group of seven srahs (from srah 50 to 56) which prove the veracity of the
prophethood and holy Qurn, a source of news of the Last Judgment and a warning to those who
ascribe patterns to God and reject the Messengers and their message, as their central theme around
which they all revolve. Though these srahs share the same theme as umd yet each deals with
different aspects of this theme, as has been mentioned in the commentary on the previous srah
(Srah Qf, Q. 50). Here I will confine myself to the aspects of the theme that are specific to this
srah. In other words this discussion will aim at explaining how this srah is different from the
previous ones.
The previous srah substantiates the resurrection and clarifies the doubts and objections of the
contenders. In the present srah the need for retribution has been established. The previous srah, as
we have learnt, starts with the words: Qf. By Gracious Qur'n. (O Muhammad you are a rasl of
Allah). Yet they are surprised that there has come to them a warner from amongst themselves. So the
unbelievers say, This indeed is very strange: that after we are dead and have become dust, we shall
be raised to life again. Such a resurrection is far from possible. (Q. 50:1-3)
This has been followed by proofs corroborating the last judgment. The retribution ordained for the
rejecters has also been reckoned. God Almighty says: Previously the people of Noah (sws) and the
people of al-Ras denied this truth, and so did Thamd, d, Pharaoh, the brethren of L , the dwellers
of al-Aykah and the people of Tubba; all of them disbelieved in their Messengers. And my warning
was fulfilled. (Q. 50:12-4)
The punishment stories have not been mentioned in detail. The srah limits the discussion to a brief
allusion to the parties and their fates. It has also not gone further in supporting the resurrection beyond
clear and simple proofs. The srah ends with the advice to the holy Prophet (sws) to remain firm in
his mission, to offer the alh, and to remind his addressees of the realities. The srah then concludes
with the following warning: On the day when the earth will split asunder from them, while they will
be hastening forth. That is a gathering easy for Us to make. We are fully aware of what they say, and
you (O Muhammad) are in no way a compeller over them. And warn through the Qurn him who
fears My threat.(Q. 50:44-5)
Since the central theme of the present srah is retribution, which implies rewarding the believers and
punishing the disbelievers, the discussion starts with a mention of the arguments substantiating the
1

Umd (literally pillar, column) has been used here as a term. Mustansir Mir, in his doctoral thesis, the
Coherence in the Qurn, has defined the term, based on a thorough study of Farh s treatment of the word, as
follows: In a word, the umd is hermeneutically significant theme characterized by centrality, concreteness,
distinctiveness, and universality. Mir, The Coherence in the Qurn: A Study of l is Concept of i m in
Tadabbur-i Qurn (Indianapolis: American Trust Publications, 1986), 39.

A Study of the Qurnic Oaths

promised retribution. God Almighty says: What you are being promised is true; and verily Judgment
(al-dn) must indeed come to pass.(Q. 51:5) The promise of reward and retribution cover divine
mercy as well as wrath. The srah promises mercy to the believers and threatens the rejecters of
punishment. The word dn is a general term. It implies that everyone shall be rewarded according to
his conduct in this worldly life. In consideration of this general meaning of the promise, the
subsequent stories consistently deal with both mercy and punishment. Consider the verse, for
example: And in the heavens is your sustenance and also that which you are promised. (m tadn)
(Q. 51:22) That you are promised is a general statement. It implies both reward and punishment.
The blessing of the clouds and lightening/thunder both relate to the phenomenon of rain. This is
followed by a reference to the encounter of Abraham (sws) with his guests. Have you learnt the story
of Abrahams honored guests? (Q. 51:24) This story, containing the tale of Abrahams (sws)
encounter with his guests, contained news of reward for one nation and of warning of destruction to
another. This reality has been put in Srah al- ijr (Q. 15) in most clear words. The Almighty says: O
Prophet! Tell My devote servants that I am indeed forgiving, merciful and that my punishment is the
most painful one. And tell them about the guests of Abraham (sws). (Q. 15:49:51)
Since Gods warning is a prominent theme in the present srah, the destruction of earlier nations
receives great stress. Yet we observe in the subsequent discussions that all the stories quoted here
relating to punishment and wrath also cover divine blessings and mercy. Mercy and blessings are not
prominent because this aspect has been covered in other srahs, which use the same incidents with
additional stress on the aspect of blessings, mercy and reward for the believers.
Thus, in the present srah, this aspect of the divine sunnah has not been detailed and explained.
However, a brief account of the referred to punishment stories have been followed by a general rule
governing both punishment and reward. The general rule is this: Allah Almighty has created
everything with a particular wisdom. All creatures are created in pairs. It is only the co-ordination of
its pair that each is complemented, and that the purpose of its creation is fulfilled. Nothing among the
creation exists purposeless. Everything has a necessary end. This requires that a particular time is set
for the fulfillment of this purpose. The divine punishment is a direct corollary of His mercy.
In the end, the srah calls us to believe in the idea of ta d in such a way that its qualities
necessitate retribution and final accountability. Here I intend to confine my discussion to this
overview of the themes. Details will be offered at the proper place during the course of the
commentary.

Text and Translation: Q. 51:1-14

The winds that scatter dust, carry the load, speed lightly along, and differentiate the affair, bear
witness that what you are being promised is true; and verily Judgment must indeed come to
pass. By the rippled clouds, indeed you are in a doctrine discordant. Those who have lost their
power to discern are unable to believe in it. Woe to the conjecturers, those who are engulfed in
ignorance and are heedless. They ask: when is the Day of Retribution? It is when they will be
heated on the fire. Taste the consequence of your trials. This is what you used to ask to be
hastened.

A Study of the Qurnic Oaths

2
Explanation of Words and T wl2 of Sentences and Phrases (Q. 51: 1-14)
wa al-dhriyt, that scatter dust
The noun al-riy (winds) qualified by the adjective al-dhriyt (that which scatter dust) has been
left unexpressed. The verb zar means to scatter dust or soot. The adjective dhriyt is very widely
used to describe riy (winds) and that is why they not been explicitly mentioned. Ash Bakr b.
Wil says:
ajar il ghulmi shi h arqin
ya sin tadhrhu r u shiml
The horse fled with the young man after the manner of a fire, in the way dry leaves are carried
away by the North winds.3
Since the adjective al-dhriyt famously qualifies winds, the noun has been omitted according to the
convention of the Arabs. The sufficient quality has been considered a complete indicator to the
relevant phenomenon. This style of omitting the qualified noun is frequently employed in the holy
Qurn and the classical Arabic literature.
f l- milt-i-wiqran, then carry the load (clouds)
Conjugation (a f) of adjectives by the particle F implies chronological sequence in the ordered
adjectives. This indicates that all the adjectives in the structure qualify a single noun. Sometimes, the
holy Qurn employs the conjunction waw to conjugate different adjectives in the oath formulas yet
the oath is taken by a single entity. An example of this use can be found in Srah al-Mursalt. (Q. 77)
The above shows that it would not be correct to hold that these adjectives qualify different things, as
has been held by some. They believe, for example, that some of the adjectives, mentioned in this oath
cluster, qualify angels while others qualify things such as winds. This view militates against the
conventions of the Arabic language. It also ignores the parallels of the same sentence structures used
in the holy Qurn. The Almighty says: The ones that run while panting, then strike sparks of fire,
then make raids at dawn, then raise the dust, then penetrate into the ranks. (Q. 100:1-5) Obviously all
these adjectives qualify a single noun. These are not the qualities of different entities. Consider the
following verse attributed to Ibn Ziybah.
lahfa iy ah li al- rith
Al- i u fa al-ghnimu fa al-i u
Pity Ziybah for rith, who raided at dawn, looted the spoils and returned.4
Moreover, there is no need to attribute these adjectives to more than a single entity. All these
adjectives and the corresponding noun properly and fully collocate. Details shall soon follow.
The word wiqr signifies weight and burden. In this instance the word has been used in its general
sense. It refers to anything that is carried by the winds. This too will also be discussed in detail later.
We can take this word to refer to clouds, since they are heavy. The holy Qurn says: And (he)
brings up heavy clouds (al-si al-thiql).(Q. 13:12) The most well-known function of the winds is
that they carry clouds. It has been said in the holy Qurn: He is the one who, before his mercy,
sends forth the winds as good news, until they lift up the heavy clouds; we drive them to a dead
countryside and make the rain fall upon it.(Q. 7:57)
fa al-muq ssimt-i- mr n, then differentiate the affair
2

By Ta l the author means identification and determination of the intended significance of the plurivocal
words, phrases and sentences.
3
Ab Zayd Muhammad b. Ab al-Kha b, Jamharah Ashr al-Ara , (Beirut: Dr dir, N.D.), 127.
4
Marzq A mad b Mu ammad, Shar al- amsah A Tamm, 1st ed., vol. 1, (Beirut: Dr al-J l, 1991), 147.

A Study of the Qurnic Oaths

Qassama al-amr means he separated and set apart different aspects of the matter. The expression
qasama al-amra gives the same meaning. The former expression, however, contains an element of
rigor as compared to the latter one. An example is the use of the verbs kassara (he broke something
into pieces) and kasara (he broke it). Murd b. Manqadh describes a donkey in search for fresh grass:
alla f al yafin jdhilan
Yuqassimu al-amra ka qasmi al-mutamir
He (the donkey) stood at the top of the hillock keeping its head high. He discerned different
aspects of the matter, after the manner of a careful deliberator.5
The winds differentiate between nations by different functions. They prove to be a bounty for one
nation, in that they produce life by giving rain, and bring punishment for another, as they cause floods
and hurricanes resulting in utter destruction. We will discuss this issue later in detail. These verses
ascribe a willful act to an inanimate force. This is not unusual. Many examples of the kind can be
found in the classical Arabic literature as well as the holy Qurn.
inn m t dn l diq, what you are being promised is true
The word tadna is a derivation of ad (promise/threat). It refers to the reward and retribution the
Almighty promised the people. He communicated this promise/threat ( ad) through the Messenger.
The promise has been clarified and established with clear examples and sound proofs. The holy
Qurn repeatedly asserts that the Day of Judgment will certainly come. People will be resurrected
and judged for their actions and beliefs. Proper reward for the pious deeds and suitable punishment for
bad conduct are promised by the Almighty Allah. For example, the Almighty says: All of you will
return to Him. Gods promise is always fulfilled. It is He who creates initially and He will surely
repeat this act (of creation again) so that He may reward the believers. (Q. 10:4)
At another place the holy Qurn says: They swore that Allah will never raise the dead to life. Why
not? This is what He promised. He shall surely fulfill this (promise). (Q. 16:138)
Q. 21:104 reads: Just as We produced the first creation, so shall We produce a new one: a promise
We have undertaken: truly shall We fulfill it. Yet another time God Almighty says: So that they
might know that the promise is true and that there is no doubt about the coming of the hour of the
Judgment. (Q. 18:21)
A great number of verses can be cited in order to explain that the holy Qurn proves the need for the
Last Judgment.
The promise (m tadna) stated in this verse includes the good news to the believers that they will
be granted success. It also implies that the unbelievers shall fail in the end and will be punished. The
Almighty says: Allah has promised those of you who believe and do good deeds that He will surely
make them inherit the earth as He made their ancestors [inherit it] before them. (Q. 24:55)
This issue has been abundantly discussed in the holy Quran. The term tadna generally includes
all these things. However, in this context, it specifically refers to the resurrection. The preceding verse
as well as the succeeding one deal with the reward. This interpretationthat the promise of reward is
dominating herefits in the context more closely.
5

A mad Mu ammad Shkir and Abd al-Salm Mu ammad Hrn, Al- ufa
Marif, N.D.), 86.

aliyt, 7th Ed., (Cairo: Dr al-

A Study of the Qurnic Oaths

wa inna al-dn l wqi, Judgment must indeed come to pass

Dn, meaning retribution, is implied by the phrase m tadoona. The conjunction (waw) in the
beginning of the verse indicates that dn too is included in the promised facts. A general entity (m
tadoona) has been coordinated to a specific one (dn). This style of expression is called conjugation
of a general statement with a specific case (a af kh ala al-m). It can also be compared to the
conjugation of the whole with its part (a af al-kull ala al-juz). This style of conjugating components
of an address is usually applied to emphasize the conjugated thing. Its special position is highlighted.
The benefit obtained by this style of expression in this verse is evident. The implication is that the
main purpose of resurrection is to reward the pious. Punishing the wicked is a corollary of the
rewarding of the pious. This has been clearly stated in the holy Qurn at more than one occasion.
wa al-s m-i- dht l- u uk, By the rippled clouds
The word al-sam gives different meanings which include clouds. Consider the following verse: O
earth! Swallow up your water and O clouds! Cease your rain. (Q. 11:44)
I base my interpretation of the word sam on the following arguments:
1. The srah swears by the winds and clouds in the inaugurating verses. Elsewhere in the Qurn,
these two have been mentioned together several times.
2. It collocates with the muqsam alayhi (sworn fact) and muqsam ih (the entity/phenomenon
sworn by). This point will be detailed later.
3. The adjective of dht al- u uk corroborates this meaning.
Dd says:

u uk means to tie the knot. Ab

aanna al-ghu n min al-fahdatayn

il arafi al-za ri u k al-uadq
The pleats in the flesh projecting from the side of his thorax are like layers of a knot.

In this context it connotes strength and force that binds something in proper order. i k (sing.
u uk) is another derivative of the same word which is used for the tides, currents, or plaits that are
prominent in well woven cloth. Zuhayr b. Ab Sulm, in one of his verses, depicts water in a spring
rippled by currents of passing air. He says:
Mukallalin i u l al-nabati tansujuh
un kharqun li mih u uk
Objects have covered it. Air passing through it creates ripples ( u uk) on its surface.7

6
7

Al-Lisn al-Ara , FHD.

Zuhayr b. Ab Sulm, D n, (Beirut: Dr al-Kutub al-Ilmiyya, 1998), 82.

A Study of the Qurnic Oaths

Farr has commented on the verse. He says that u uk is used for the tides or currents that are
formed when air disturbs water. A adth describes dajjl as follows: His hair will be weaved into
plaits (inna sharah u ukun u ukun). ( usnad A mad No: 23534) Clouds too are often described
by the adjective u uk. This is because they are like ripples of water currents crowned by foam or
wool. Imra al-Qays describes a palace covered with clouds.
Tuli u a ld al- al ri ah
Duwayn al-sami f rus al-majdil
ukallatan amr dhta asirratin
Lah abakun kaannah min abil
(Camel) calves play with the young camels on the top of mountains just below the sky while
(the mountain tops) are crowned by the rubicund clouds with paths weaved like asil (a
stripy cloth of Yemenite make). 8
This depicts wintery clouds specifically noting its colour and pattern.

Khans describes winter clouds in these words:

na al-riy u ililun
uk un ha ijuh a rid
a fna an l al-sami
alilan wa al-mu jmid
Mizaqan tu arriduh al-riy u
kaannah khiraqun arid
Wild currents of cold and blind winds blew, driving the clouds ahead and leaving water frozen.
The patches of clouds they carried seemed like swarms of grasshoppers riding the air.9
Some scholars have held that u uk describes the starry sky. Some hold that the heavens can be
called dht al- u uk for it is firm and established. Some others hold that it can be characterized as
u uk for it is decorated and is full of stars. I do not believe these interpretations to be plausible. The
word u uk in this place has not been used as a ma dar (verbal noun). It is plural form of i k which
means a ripple, path and branch. This, therefore, does not fit a description of the heavens, neither with
reference to the firmness of the firmament nor to its starriness.
inn kum l f q wlin mukht lif, indeed you are in a doctrine discordant
The implication is that you differ on the position of the Day of Judgment. Elsewhere it has been put
explicitly: About what are they asking? Are they asking about the mighty event, concerning which
they differ with each other? Very soon they shall come to know. (Q. 78: 1-4)
The placement and the context of situation make this sentence a rebuke and censure of the view of
the contenders. Semantically it is not the complement of the oath (ja al-qasam) which was already
mentioned after the first group of oaths, rendering the repetition redundant. The complement of the
oath is left unstated yet is understood. We know that at times the holy Qurn prefaces rebukes and
censures with an oath. In such instances jawab al-qasam is understood from the context. Again it is
8
9

Imr al-Qays, D n, (Beirut: Dr al-Kutub al-Ilmiyyah, 2004), 136.

Khans, Di n, 2nd ed., (Beirut: Dr al-Marifah, 2004), 35.

A Study of the Qurnic Oaths

not necessarily mentioned. The following verse offers an example: Qf. By the glorious Qurn, (O
Muhammad you are a rasl of Allah). Yet they wonder that there came to them a warner from among
themselves. So the unbelievers say: This indeed is very strange that after we are dead and have
become dust, we shall be raised to life again. Such a resurrection is far from possible. (Q. 50: 1-2)
In this verse, an oath follows a reproof and a censure instead of a muqsim alayhi (object of oath).
Another example of this style of omission of the ja al-qasam is found in Srah al-Burj: By the
heaven and its constellations! by the promised Day of Judgment, by the witnesses and that which is
being witnessed, doomed be the companions of the ditch. (Q. 85:1-4)
A great number of examples can be cited from the Qurn in this regard.
yuf ku nhu m n ufik , those void of insight are unable to believe in it.
This is an independent statement and it does not describe the phrase qawlin mukhtalif (dispute)
occurring in the previous verse. The implication is that those deprived of insight fail to believe in the
resurrection. Ifk means overturning of something. It is understandable why the word ifk is used to
mean falsity. fk is the one void of insight. Layth says:
m l arka jizan ufk
Why is it that I see you humble and deprived of insight (ufkan)?10
qutila al-kh rrsn, Woe to the conjecturers.
Al-kharr n (singular kharr ) signifies conjecturers. They say kharra a al-nakhl (he estimated the
quantity of the dates on the date-palms). harra a f al- adth means he said what he did not know.
Al-kharrsn are, therefore, people who throw wild guesses regarding the Day of Judgment. Their
views have no supporting grounds. This theme has been repeatedly discussed in the holy Qurn. The
Almighty says: They have confused knowledge of the Hereafter. Rather they are in doubt about it.
(Q. 27:66)
At another occasion their views over the hereafter have been mentioned as follows: We believe it to
be a mere conjecture. We are not convinced of it. (Q. 45:32)
ll dhn hum f gh mr tin shn, those who are engulfed in ignorance and are heedless
ghamratin, in utter ignorance. This meaning can also be expressed by phrase f ghitin a
amyatin. Shn (singular: shin) is the second khabar (enunciative, the first eing f ghamratin).
Shn implies that the ignorance of the rejecters of the Last Judgment is perpetual. They are wholly
caught in an unbreakable spell of ignorance. Consequently they cannot feel and understand facts
which they could have realized otherwise. This, therefore, is their state which is the real cause of their
disease. They are fully caught in ignorance and have indulged in desires of the flesh. This does not
leave them a moment to come to senses and realize the consequences of their behavior. The basic
thrust of the sentence is condemnation of the doubts they cherish about the afterlife. Their doubts
originate from heedlessness to the preaching of the prophets. This origin of their doubts is evident
from their following quizzical question.
10

Lisn al-Ara , -F-K

A Study of the Qurnic Oaths

yyn y wm l-dn?, when will be the Day of Retribution?

This question implies negation as well as mockery of the Last Judgment. It also expresses their
demand that the Retribution should be brought upon them quickly if it is possible. Each of these three
senses expresses the worst kind of disobedience as has been attested in Srah al-Qiymah. The
Almighty says: But man desires to show disobedience even in front of his Lord. He asks, When will
this Day of Judgment be? (Q. 75:5-6)
The response from the Almighty (immediately following the question) truly considers the base
mentality of the questioners.
y wm hum l

l-nri yuft nn, It is when they will be heated on the fire.

The accusative form of the word yawma, in this verse, indicates that it is an adverb ( arf). Here it
marks time ( arf al-zamn). The implication is the Day of Judgment will come when they will be
tried in the fire. In other words the time they will find themselves in this situation would be the Day
of Judgment. The word yawma is used to mark a point of time (not the day as opposed to night) as is
evidenced by the following verse: That day, (i.e. at that time), will be a hard day. (Q. 74:9)
Some people have opined that the word yawma in this instance is originally in the nominative case
(marf). Its apparent form is na (accusative case) for in this case it (yawm) has been ascribed to
something indeclinable. I believe that this explanation and analysis is grammatically correct. Yet,
however, I believe this is not plausible. It does not fit in the context. We see that the question that has
been previously mentioned pertains to the Judgment. It does not enquire about the Day of Judgment.
However, it is possible that one interprets the answer according to ones understanding of the
question. Thus one could say that the question asks when this Day of Judgment is. And the response
would be: it will be held this and this day.
atanah means he tested/assessed him as in wa fatannka fatn (we tested you thoroughly. Q.
20:40) The word fitnah is derived from this verb (fatana). Fitnah connotes every such enjoyment or
pain that tests ones mettle as well as determination. It is said: fatanathu al-maratu to mean that the
woman enticed/tempted him and also fatanah al-shay n means Satan misled him. I can say fatantu
al-dhahba to mean that I put gold on fire to assess its quality. A tested pure dnr is called dnr
maftn. Waraq fatn is fire-tested sliver. Lava field and volcanic area are called fatn because the
stones look as if they are burnt. All the above usages of the word share some aspect of the theme of
trial and test.
The words yuftann (they shall be heated) alludes to two things. First, they would be burnt in it.
Second, the fire in which they are burning is fueled with the worldly attractions which made them
forget the Judgment. They will be told that they remained forgetful of this Day amidst the riches of
the ephemeral world. This has been clearly put in the next verses. Since their question was toned to
reflect conceitedness and mockery, the answer is but only appropriate.
dhq fitn t kum, taste (the consequence of) your trials
Taste what you cherished in the worldly life. The reality of what you courted of the charms of the
worldly life has manifested itself to you. In the life of the world, you were overpowered by
forgetfulness. You could not test its true taste. Now you have to taste it. This sentence has been

A Study of the Qurnic Oaths

10

addressed directly to the non-believers. We, however, do not need to suppose that the vocative
particle have been suppressed. In fact the address has been changed from indirect to direct to obtain a
specific rhetorical purpose. It assumes the third person addressee as present. This gives the impression
that the Day of Judgment is already there. The addressees seem to have already been presented to the
Fire before this address takes place.

3
Winds and the Promised Retribution
The above discussion makes it clear that the verses 1-4 (The winds that scatter dust, then carry the
load, then speed lightly along, and then differentiate the affair) evoke the winds to substantiate the
claim that follows. It is also clear that verse 7 (By the rippled clouds) cites the wintery clouds which
frequently bring thunder and lightning to prove the claim that follows it. Clouds and thunder offer a
more effective tool of warning and inspiring fear. It fits the occasion well. It highlights the gravity of
their persistence in ignorance, conceitedness, indifference, and false assumptions. In the story of d
we find those fallen in these evils continue to shut their minds. Even after observing the signs of the
impending punishment they joyfully welcomed it as clouds of rain. They were told that it was not
what they expected. They were engrossed in sheer ignorance. The holy Qurn puts this incident in
the following words:
They said, Here is a passing cloud that will bring us rain. No! It is but what you have sought
to hasten: a hurricane bringing a woeful punishment. (Q. 46:24)
Both the proofs are of the same kind. The winds as well as clouds are clear signs of God. Both are
natural phenomena God created. Winds are employed in useful as well destructive natural
phenomena. Winds carry heavy watery clouds to a barren dead land. They carry the loaded ships to
their destinations. These are their positive and benevolent operations. They, however, at times, blow
violently and rain the land with sandstones. At times they bring cold, thunder, and lightning. At other
occasions they bring incessant rains and flood the rivers, seas, and the land. All these operations and
uses of winds are implied in the phrase muqassimt amran (which differentiate the affair). God has
power and control over the winds. His acts are always characterized by wisdom. He makes winds a
beneficial natural phenomenon even in its extreme form. At occasions He makes them destroy nations
despite their apparent lean and weak blowing abilities. The punishment of Pharaoh proves this. We
can even say that a single operation of winds proves blessing for the believers and punishment for the
rejecters. This is how winds differentiate between those who receive mercy and those who meet
punishment. They in these operations act as rational beings, differentiating between the parties by the
command of the Lord. The following passage from the Psalms contains a similar theme:
He sends his command to the earth. And his word runs swiftly. He showers down snow, white
as wool, and sprinkles hoar-frost thick as ashes; crystals of ice he scatters like bread crumbs; he
sends the cold, and the water stands frozen; he utters his words and the ice is melted; he blows
with his wind and the waters flow. (Psalm 147: 15-18)

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11

The last verse refers to winds as the word of God. This passage is very difficult yet delicate
discourse because original Hebrew uses the same term for the word and the winds.
The most comprehensive Qurnic statement, regarding the signs of God, is the following verse:
Indeed, in the creation of the heavens and the earth; in the alternation of night and day; in the
boats that sail the oceans with cargoes beneficial to man; and in the water, which God sent
down from the sky and with which He revived the earth after its death and dispersed over it all
kinds of living creatures; in the variation of the winds and in the clouds put to service, between
earth and the skies: surely, in these there are many signs (i.e. signs leading to ta d, Gods
power, providence, mercy, wisdom and justice) for rational men. (Q. 2:164)
In the variations of the winds and clouds which benefit one people and harm another at the will of
God there are signs indicating that the affairs of all the created things in the universe are not
purposelessly conducted. In the group of verses under discussion the Almighty has specifically hinted
towards this fact. He says that the winds differentiate between the virtuous and the rebellious. These
verses also point out that God has power and cosmic jurisdiction over everything. Everything acts
according to His will. The winds, which have no free will in the general meaning of the word, are also
found working under the will of God. They perform acts which accord to His wisdom and justice.
God has said: To God belong the armies of the heavens and the earth. (Q. 48:4) They work for the
domination of the party of God. This group of verses includes the two messages of glad tidings and
warnings, as has been clearly put in Srah al- fft. God swears by His representative armies in the
beginning of Srah al- fft. Then He says: We have already decreed concerning Our chosen
apostles that they would receive Our help and that Our armies would be victorious. (Q. 37:171-3)
All these things clearly evidence divine retribution. The subsequent discussions contain further
detail. In my commentary on the punishment stories mentioned in the srah you shall learn the other
fine points the winds and the clouds imply.

4
Coherence and Context (1-14)
The winds, which have been evoked in this passage, prove to be a blessing for one people and
punishment for another. The holy Qurn, in most places, refers to the beneficial aspect of the winds.
When it points out their use as a tool of punishment, it does so subtly by pointing out that they are
under the control of the Wise Lord. That is why, here too, the initial oaths have been followed by a
general assertion as a complement of oath (ja al-qasam), which implies mercy as well as
punishment. The Almighty says: What you are being promised is true and verily Judgment must
indeed come to pass. (Q. 51:5-6)
The sense of warning in the evidence sought from the ripply clouds is more vividly expressed. The
very picture of the heavens with such clouds creates a strong impression of warning and rebuke. That
is why it is immediately followed by a mention of those rejecters who mocked the idea of punishment

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12

and demanded that it be unleashed to them instantly. Allah refers to the punishment they deserve.
Since the fate of the rejecters exemplified only one aspect of the promise of retribution the mention of
the other party, the believers, and their reward becomes necessary which is afforded in the next
verses. The Qurn generally contrasts encouragement with threats. Here God mentions the rejecters
and their attributes first. It requires, as per the general Qurnic style, that their opposite, the party of
believers, find a mention as well along with their attributes. This leads to the fact that these rejecters
and mockers are not going to be rewarded like the believers. This fact has clearly been mentioned in
many parts of the Qurn. The verses mentioning the second party, or the believers, follow:
Text and Translation: Q. 51: 15-19

The righteous shall dwell amidst gardens and fountains. They shall be receiving what their Lord
has decreed for them. For they have previously been virtuous. They would sleep but little in the
night-time and would pray at dawn for Gods pardon. The beggars and the deprived had a share
in their wealth. (Q. 51: 15-19)

5
Explanation of Words and T wl of Sentences and Phrases: Q.51: 15-19)
al-mutt qn, the righteous
This adjective gives a comprehensive meaning. It is a distinguishing quality. Detail can be found in
our commentary on the initial verses of Srah al-Baqarah.11 In this context it implies, though subtly,
the qualities opposite to that of the rejecters mentioned in the previous verses.
f j nntin w uyn, amidst gardens and fountains
This is expressive of success and pleasure. It also connotes permanence of the blessings.
khidhn , receiving

11

The author has explained in his commentary on Srah al-Baqarah that ittiq in the Quran is used in four
senses.
1. Protection against something that threatens with harms.
2. Fear of any harm and evil.
3. Fearfulness of a person conscious of the al-knowing Allah who blesses a grateful person and does not approve
of rejection and sinfulness.
4. Combination of these three senses. When used in this sense it refers to persisting in avoiding sin fearing its
harmful effects and corresponding displeasure from the Almighty. The verb and its cognates are abundantly
used unaccompanied by the objects in the Quran. In this sense the word taq is often employed. (Farh ,
izm al-Qurn, Srah al-Baqarah, pp. 60-61)

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13

It is the best expression of permanence of the blessings. Instead of saying that they have received
what God has bestowed upon them, it says that they would be the receivers of divine blessings. This
clearly indicates that what they would have already been blessed with shall remain with them forever.
This meaning is obtained in this phrase by its placement next to the previous sentence indicating
continuity of the blessings. The meaning of the whole would be as follows: they would live forever in
the gardens and would continue enjoying the blessings of their Lord.
inn hum kn, indeed they were
This expression too depicts the state of the successful believers. This state, however, has an
argumentative aspect. This further corroborates the conclusion that the rejecters were not
characterized by these qualities as has been clearly stated in many verses of the holy Qurn. The
form and placement of the sentence makes it similar to iltift (direct address). It, in ways, resembles
the divine saying in the previous group of verses: Taste your fitnah i.e. what you cherished in the
worldly life. Here again it assumes that the Day of Judgment has already come. That is why the deeds
and acts of the believers in the worldly life are expressed in the past tense.
Mu sinn, best performers
The word, in this context, has been used in a general sense. This adjective is specially and pointedly
noted in the context of the best performance of the alh and the zakh for two reasons. First, these
two worship rituals are the most important practices in the religion. They have been considered the
distinguishing signs of the believers. That is why we see that, in this passage, a mention of them is
followed by two relevant qualities of the believers. Less sleep relates to the alh and generosity
alludes to the zakh.
kn q ll n min al-l yli m y hj n, They sleep but little in the night-time
Al-huj is sleep. The implication is that they interest themselves in offering the alh and
remembering God during night-time. Elsewhere it has been stated: They forsake their beds to pray to
their Lord in fear and hope and give in alms from what We gave them. (Q. 32:14) At another
occasion God says: O Muzzammil, (the one wrapped up in your mantle), keep vigil all night save for
a little portion of it. (Q. 73:1)
This sentence explains their quality of being mu sin. The grammatical structure of the sentence can
be explained in various ways without affecting the meaning. All the possible structures give a single
meaning, i.e. they sleep little. The following structures are possible. 1. Their sleep has been little
(innahum kn qallan hujuhum). 2. The time they sleep during the night was short (m yahjana
fh min al-layl). 3. They slept little time of the night (kn yahjana qallan min al-layl). Imm Rz
opines that the sentence structure is as follows: kn qallna a innahum l yahjana min al-layl
i.e. they were less in number and that they do not sleep during the night-time. This is indeed a very
improbable sentence structure.
w

i l- s r, at dawn

Sa r is used for the time a little before the daylight. This is the most appropriate time for seeking
forgiveness. Concerning the muttaqn it has been said: (They are) steadfast, virtuous, heedful to God,
and charitable. They implore forgiveness at dawn. (Q. 3:17)

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14

In one of the sound adths the Prophet (sws) mentioned this fact in no unclear terms. I have
explained this issue in my commentary on the referred to verses forming part of Srah l-Imrn.
Imm asan drew a very subtle meaning from the use of the conjunction in the phrase wa bi alas r (and at dawn). He held that this indicates that the believers join this quality (praying at
dawn) with the previous one (praying in the night time). He said: they wholly remained engaged in
praying during the night and prolong it till the time of seeking forgiveness in the morning
approaches.12 I believe the text does not reflect it plainly. Yet, however, this point is not very
farfetched one. God knows best.
l-m

rm, deprived

The word al-ma rm has been placed after the word al-sil (seeker). This placement entails that it
connotes those of the needy who do not ask others for help as word sil already covers them.
Qatdah holds the same view. He is reported to have said that it is applied to such among the needy
who do not ask for help.13 Al-Zuhr said that it refers to the self-restrained.14 Perhaps both of these
exegetes base their view on the following verse: (Alms are) for the poor who are restricted in the
cause of God cannot move about in the land for work: the ignorant take them for men of wealth on
account of their self-restraint. You can recognize them by their lookthey do not beg from men
importunately. (Q. 2:273)

6
Coherence and Context: Q. 51: 15-19
This passage contrasts the rejecters with the believers. A discourse marked with brevity (jz), this
passage beautifully points to unstated things by contrasting them with the stated facts. These verses
state that the rejecters are fallen in the depths of heedlessness. We can learn that the believers,
contrarily, are fully conscious and are certain that they will meet their Lord. The attribute muttaqn
(God-conscious) guides us to this inference for the essence of consciousness is taq (Godconsciousness). This has been explained earlier. Similarly when these verses state that the Godconscious perform good deeds in their best form and that they offer the alh and pay the zakh we
learn that the rejecters are hard hearted, wretched and misers. That is why the holy Qurn quotes
them saying: They would say, We were not to offer the alh. We would not feed the needy. (Q.
74:43-4)

12

Ibn Jar r, Al- abar , Jmi al-Bayn f Tafsr al-Qurn, 26:122-3

Ibid., 26:125
14
Ibid.
13

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15

Verses 8-9 form a parenthetical comment. These follow arguments for the last accountability. These
verses start with a disapproval of the conduct of the unbelievers. This is further followed by a mention
of the fate of those showing the opposite conduct, the believers. This way the verses combine
encouragement for the believers with warning to the rejecters. Then (in the below mentioned verses)
the topic of arguments for the Last Judgment has been taken up yet another time, for it is the central
theme (umd) of the discourse. That is why the following passage has been conjoined with the
preceding one by the use of the conjunction (and). This points out that the oaths in the initial
verses are based on arguments and signs. Now ponder over the next verses:
Text and Translation Q. 51: 20-23

On earth, and in your selves, there are signs for believers. Can you not see? Heavens holds your
sustenance and all that you are promised. I swear by the Lord of heaven and earth, that this is
true, as true as you speak! (Q. 51: 20-23)

7
Explanation of Words and T wl of Sentences and Phrases: Q. 51: 20-23
w f l- r , On earth
This passage is joined with the meaning of the preceding oaths. It is as though it has been said,
verily in the alteration of the winds and the clouds there are signs which prove the Last Judgment.
Similarly there are signs on earth and in your selves also proving the same reality. The phrase yt
lil-mqinn (signs for the believers), in this place, serves to state that only the mqinn (believers) may
benefit from the signs. This restriction of the benefit of the signs to the muttaqn follows a very
frequently used Qurnic style. Consider the following verses:
Guidance for the muttaqn (the God-fearing). (Q. 2:2)
Surely in this there is a reminder for every man who has a heart, and who hears heedfully. (Q.
50:37)
An insight ( a rah) and a reminder to every heedful man. (Q. 50:8)
Surely in this there is a sign for him that dreads the torment of the hereafter. (Q. 11:103)
Signs for men of understanding. (Q. 45:5, Q. 13:4, Q. 16:12, Q. 30:24)
All these verses tell us that there are signs for those who intend to make use of and take guidance
from them, just as the saying goes: Day has dawned for those who have eyes. These kinds of the
verses give important lessons of two kinds.
First, all are not forced to take heed and benefit from the signs. These signs do not benefit everyone.
We know that the rejecters could not benefit from them. These signs benefit only those who pay heed.
One thing, however, is clear. These signs and arguments are clear and evident. It is only the people
who fail to benefit from them.

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16

Second, these verses explain the conditions that are to be fulfilled for taking benefit from these signs
and arguments. The indicators and the conditions they allude to require analysis and deliberation. I
intend to discuss some of these conditions here.
That only the mqinn may take benefit from these signs entails that signs help only those who make
them a point of ponder and infer guidance from them. We discern this from the fact that the
argumentation from these signs is based on ones tendency to rely on and believe in what they lead to
for argumentation and inference is based on two things:
a. recognition of universally acknowledged facts upon which the argument rests, a priori data for
example.
b. agreement to accept sound conclusions.
This is important because the rejecters of a fact can be of two kinds: a) those adopting sophistry and
rejecting even the first principles, not to say of other forms of valid arguments and b) the blind
followers and wrongdoers.
The second category of the rejecters, at times, do not actually reject the first principles, but reject the
sound conclusions immediately resulting from the first principles because of their conceitedness. We
see that the holy Qurn frequently exposes this kind of contradiction in their view. It refers to this
very wrong from them in frequent comments like the following ones: fa ann tufakn (how then do
you turn away?) and fa ann tus arn (how then can you be so bewitched).
In short, the holy Qurn, in this context, has referred to the first condition for one can obtain sound
knowledge through arguments. I believe those who lack this quality may not be considered humans.
They belong to animals lacking rationality. They do not merit being addressed in this connection.
Then in the next verses the holy Qurn has indicated to the essence of yaqn (belief) as you shall soon
learn.
The Almighty has not mentioned the direct object of the implied verb in the adjective mqinn. It has
not stated what the referred to people believe in what they have firm faith in. This, I believe, is
because the Qurn intends to keep it general so that all such things can be understood as that which
ought to be believed in. The most fundamental realities among these include ta id (unicity of God),
rislah (prophethood) and the Last Judgment.
aqn, in this place, is not belief in obvious imperial phenomena. This kind of yaqn is found in all
the humans including the rejecters (kfir) and even the animals. aqn here refers to the belief
obtained through careful deliberation over the signs of God in the world and then inferring certain
realities. Only this kind of yaqn proves that one has a sound mind and intellect. This fact has been
explained in detail in our commentary on verse three of Srah al-Baqarah.15

15

uqinn, ayqana bi al-shay means he knows it surely and does not have any doubt regarding it. The almighty
says: Nay. were you to know with certainty of mind, you shall certainly see Hell-Fire! Again, you shall see it
with certainty of sight! (Q. 102:5-7)

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The word mqinn too is used in this passage in its general sense, as mentioned above. The context,
however, guides us to know that it implies belief in the Afterlife. Besides, at other places, the Qurn
makes this fact explicit, such as in the verse: wa bi al-khirati hum yqinn (of the Judgment are they
certain.)
fl tu irn, Can you not see?
This interrogative is expressive of wonder as well as repulsion. The signs of God found in oneself
are the more manifest and clearest ones of all. The one who fails to notice these is in fact blind.
w f l- r [..] w m t dn (verses 20-22)
This passage covers an uncountable number of signs of ta d, Gods providence, and wisdom. A
Qurnic parallel follows: Many of the signs in the heavens and the earth they pass by while not
heeding them. (Q. 12:105) The holy Qurn contains a lot of brief as well as detailed verses on this
issue. I do not feel a need to repeat them all. Some of them, however, will be discussed later in this
srah. The context of the verse indicates that the word yt implies only those of the signs which lead
to the Afterlife. In fact all the signs of Gods providence, power, wisdom, and mercy lead to the
Afterlife. This I have explained elsewhere in the book.
This passage follows a particular style of terseness. Sometimes a speaker confines the discussion to
the mention of only one aspect of a thing. He considers it sufficient and leaves it for the listeners to
deduce the complements. Thus the mention of the earth as sign of God suffices. Its opposite, the
heavens, has been omitted. Similar the Almighty has mentioned the sustenance from the heavens and
left out the part played by the earth. What has been promised concerning the heavens too has been
considered sufficient and the part played by the earth again has been omitted. There are, however,
many verses in which it has been explicitly mentioned that the heavens too contain the signs. That the
earth too contains sources of sustenance and what is promised has also been made explicit in many
other verses. As for the part played by the earth with regards to the promise of the Last Judgment, we
can refer to the following verse: It (the Last Day) is a heavy thing, in the heavens and on earth. (Q.

What is the difference between mn and qn? mn implies recognition and acceptance. Its opposite is
(takdh ) belying, (ju d) knowingly rejection and kufr (rejection). Opposite of qn is doubt and uncertainity.
Every mqin (the one who is certain of something) is not necessarily true in his statement. Rather men at time
reject facts out of haughtiness and conceit while they are certain of them. An example is afforded by Pharaoh
and his allies. The Qurn says: But when Our Signs came to them, clear and manifest, they said: "This is
sorcery manifest!" And they rejected those Signs in iniquity and arrogance. (Q. 27:13-4)
Similarly not everyone who believes (man) is certain in his belief. At times one believes in this on the basis of
probability. Then Allah Almighty blesses him with the capability and he is escaped from the impression of ann.
However, the mn is not perfect unless attended by certitude (qn). Thus mn is two parts: knowledge and
submission. With the perfect presence of these two the mn is perfected. However, when a man of pure
unaffected heart has knowledge it suffices him because the knowledge necessarily lends submission and ability
to act according to the knowledge to a man of pure heart to the level of his knowledge.
As for qn it is the cognitive part of mn yet it adds a degree in the knowledge. (Farh , i m al-Qurn, alBaqarah: p. 3)

A Study of the Qurnic Oaths

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7:187) The implication is that they (the heavens and the earth) are heavy with the signs of the Last
Day which they carry. These are waiting for the command of their Lord to bear those signs.
w r

i l-s mi w

l- r , I swear by the Lord of heaven and earth

This oath contains a clear argument for the Last Judgment for the signs found in the heavens and the
earth mentioned earlier clearly lead to the afterlife. Then the Lord of the heavens and the earth has
been referred to as witness to the fact that the Last Judgment is sure to come. If this oath would not be
based on the signs recounted earlier, the oath would not have been conjugated with the previous
verses by the particle fa (and/therefore) which connotes necessary immediate consequence. The
preposition fa joins this sentence with the previous one very strongly and expressly. The word rabb
(lord) also indicates to the implied argumentation. Every sign in the heavens and the earth, and also in
humans themselves, is a sign of the providence of God. All the arguments for the Last Judgment are
based on this fact alone. This issue will be further explained in the next section.
inn h l

qqun, that this is true

The muqsam alayhi (complement of the oath) repeats the assertion made in the oaths in beginning
of the srah. In those verses it has been said, that which you are being promised is true; and verily
Judgment must indeed come to pass. (Q. 51:5-6). The phrase m tadna has again been repeated in
the previous verse. That is why in this place the pronoun sufficed to indicate to it. This can, therefore,
be paraphrased as follows: By the Lord of the Heavens and the earth you will surely be resurrected
and judged. There is no doubt in that.
mithl m ntum t n iqn, as true as you speak
The word mithla has been put in the accusative (na a ) form. It is an expression of circumstance or
state of the pronoun h, (it) in innah (it is). There is no verb in the sentence to govern this adverb.
The function of the absent verb is substituted by the word la aqqun (it is true). The grammarians call
such a replacement shibh al-fil, that takes the stead of a verb. An example is the sentence: zayd
asunun ikan (Zayd looks good while smiling). In this sentence the noun asanun
(good/beautiful) works as a verb. This verbal sense becomes apparent in English. The sentence thus
can be paraphrased as follows. What you are being promised, including resurrection, returning to God
and reward and punishment, is true. There is no doubt in it. It is as true as you find yourselves
speaking.
The earlier authorities do not differ over the interpretation of the verse. They, however, differ over
the original (not apparent) declensions of the word mithla. Some commentators hold that its original
case is nominative (raf). They hold that it has only been put in accusative form (na a ) only because
it has, in this place, been attributed to something which is indeclinable (ghayr mutamakkin). This
follows the use of the phrase ya maidhin (that day). A group of the reciters of the Qurn including
amzah, Kis and Ab Bakr have read the word as mithlu with the final ammah making it marf
(in the nominative case). All these grammatical structures give the same meaning. The best
explanation of the use of this similitude (likeness of promise with the phenomenon of human speech),
in this occasion, is that it implies certain arguments. This issue will be discussed in the ninth section.

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8
Nature of Evidence for Accountability in Q. 51: 20-23
These four signs cover all the evidences for accountability found in the heavens, the earth and in
humans themselves. We know that God has created wonders in humans as well as in the earth and the
heavens and what lies between these two. He has created things which reveal His power to create.
Everything corresponds to the needs and requirements of others. One thing supports the function of
the other. Thus in every such wonder and creature of God there are signs which contain clear
arguments for ta d and Gods providence. A little deliberation on the order of the universe shows
that the creator of this universe is dominant, powerful, knowing, wise, just and merciful. Further
deliberation shows that a creator possessing these attributes must hold humans accountable for their
actions in life. All these attributes demand that He holds final judgment. The signs in the universe and
in humans lead to the fact that there is one God (ta d). Then unicity of God leads to the necessity of
retribution and accountability. The holy Qurn has put this order of the arguments elsewhere in clear
terms. I have discussed some of such arguments in my work ujaj al-Qurn (Arguments in the
Qurn).16 In this passage, God Almighty started by a reference to the signs of Gods providence in
general terms. Then He has referred specifically to the signs which call for retribution. He has
indicated to this line of argument in the verse: And in the heavens is your sustenance and also that
which you are promised. (Q. 51:22). It argues that the Lord who provides sustenance from the
heavens and the earth has not created humans without purpose. He will not leave them unaccountable.
Elsewhere it has been put plainly in the following words: Do you think that We created you in jest,
and that you would not be brought back to Us (for account)? (Q. 23:115)
This theme has been put clearly in the next verse. God says: By the Lord of heaven and earth, this is
true, as true as the fact that you speak! (Q. 51:23). The verse bases retribution and accountability on
the fact that God is the Lord of the heavens and the earth. This includes all the signs found in the
heavens and earth and human beings themselves which lead to accountability. This fact has been
explicitly mentioned in the holy Qurn at another occasion, for one part of the Qurn explains other
parts. God says: Soon will We show them our signs in the (furthest) regions (of the earth), and in
their own persons, until it becomes manifest to them that this is the truth. (Q. 41:53) The implication
is that it the last judgment is true. This implication becomes clear when we study the last part of the
same verse. God says: Is it not enough that your Lord does witness all things? (Q. 41:53) That He is
the Lord and that He observes everything sufficiently proves that He will hold a final judgment. This
has further been explained in the verse immediately following the above mentioned one. God says:
Beware! Are they in doubt concerning the meeting with their Lord? Beware! It is He that does
encompass all things! (Q. 41:54). Omniscience, power, dominion, rule, wisdom and mercy of God,
all entail final judgment.
The above is an analysis of the argumentation contained in the group of verses under discussion.
These arguments have been detailed and explained in other parts of the Qurn. I do not afford
detailing them all in this place. I will confine the discussion to the part of this argumentation that is
necessary to detail here.

16

The author could not complete the manual. The manuscript is still unpublished.

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9
The Speech Faculty as Evidence for the Last Judgment
It is clear that when the phrase mithla m annakum tan iqn (as true as the fact that you are
speaking now) is joined with what precedes it, it means that the Last Judgment, which includes
resurrection and retribution, is a reality. It is sure to come. It is as sure as the reality in which you find
yourselves speaking. Do not then doubt it. This much obviously follows from the wording of the
statement. However, comparison of the possibility of the last judgment with the possibility of the
human speech is a kind of similitude. It contains some points of wisdom calling for deliberation. God
has chosen to refer to the speech phenomenon in order to make us consider something important. He
could have said, as true as you see, or hear, or eat or drink. But he has not. When we ponder over
the question why speech has been specifically mentioned we understand two great realities:
Speech phenomenon is the most certain observation. We are sure of this experience more than any
other human activity.
It must involve something that can be presented as proof for the final judgment. This you shall learn
soon. You will see that both these issues contain substantial wisdom which polish reason and cure the
hearts.
I begin by explaining the first point. I base my view that speech is the most certain of phenomena on
three facts.
The speech faculty is the most direct experience of human beings. We know that human beings come
into contact and experience other things through the thinking process which is a mental speech. The
thinking process lies immediately connected to the self. There is no other connector between the self
and the mind. Thinking indeed is the original and pure form of speech. This is why the human self is
called the speaking self. As for the external manifestation of speech, the auditory speech, that is only a
manifestation and material form of the original speech activity. Thus experience and knowledge of the
speech faculty is the most obvious and immediate human knowledge. It is the most self-evident and
fundamental truth.
The speech faculty is the most deep-rooted and well ingrained in the human self. It is an essential
part of the human nature. That is why they define a human being as speaking animal. The Arabs
themselves acknowledge this fact. Al-Muraqqish al-Akbar says:
hal i al-diyri an tuj a amam
la kna ayyun rasmun n iqan kallam
Is there only deafness in the settlement (which cannot) respond? Had there been someone alive
and with power of speech he would have spoken.17
17

Al- ufa aliyyt, 7th ed. Editors. Ahmad Muhammad Shakir and Abd al-Salam Muhammad Haroon, (Cairo:
Dar al-Marif, Nd.), 237.

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All the states and external manifestations of the human self provide various kinds of corroboratory
evidences proving certain facts. Speech, however, is the only faculty which combines in itself most of
such diverse signs and arguments.
Some facts are self-evident. They are natural truths. Yet sometimes we offer corroboratory evidences
for them. Such corroboratory evidences are independent from and above the self-evident nature of the
given facts. They are usually helpful in convincing us and adding to strength to our belief in these
facts.
If you consider the speech phenomenon with this perspective you will learn that it contains and
involves more evidences to the given facts than any other human faculty. A human being, endowed
with speech faculty, first engages in thinking and reasoning. This thinking and reasoning is the
original inner speech activity. By this he experiences himself. He learns that he exists. Then the
reasoning man expresses his thought by his tongue. He speaks of only that which he thinks. The voice
he utters returns to him. What he expresses he hears. This increases his belief in his existence. Then
these evidences based on human speech continue increasing. Every word, rather, every alphabet one
utters evidences these mutual corroboratory facts. Nothing is clearer a sign leading to the existence of
the speaking self, or the human being. This is why the Almighty has referred to mere human speech in
this place. He has not used the word mithla nu uqikum (like your speech). He has referred to human
activity and the experience of speech. He used the words mithla m annakum tan iqn (the way you
speak). The above discussion shows that our knowledge of and belief in anything we know in is a
branch (far) of our reliance on and use of our speech: the origin of all beliefs and argumentations.
Now we discuss the second point, that this similitude implies certain evidences leading to the Last
Judgment. There is no denying the fact that, at times, similitude is based on mere claims. This aspect
of the figure of speech is frequently employed by poets. However, at times, the similitude implies a
sort of argument as is the case with the present example. We know based on the original form of
speech of reasoning and thinking, that there is a common bond between a thing and what is presented
as an example to it. It is based on this shared quality that the similitude is possible. This is similar to
the practice of analogy. Take the example of wine. You say that an intoxicant like khamar is arm.
By this you indicate towards the reason which makes something arm. This shared quality is
referred to as man al- ukm (the cause of the directive). Then if the mant al- ukm (the effective
cause) is more evident in the new case then the directive applies to it (far) all the more. Such an
application is called qiys a l (superior qiys).
Keeping the above in perspective we state that the comparison of human speech with the last
judgment is not a mere similitude. It contains an argument for the necessary final judgment. When
you ponder over the coherence in the discourse it would become clear to you that the phenomenon of
human speech in many aspects resembles and corresponds to the issue of the last divine judgment.
Now I proceed to explain these important similarities between the two.
1. The oath itself leads to the first common connector of the speech and the last judgment. This oath,
like many others, is an argumentative oath. I have explained this issue in my book mn f Aqsm alQurn (A Study of Qurnic Oaths).18 Here the evidence adduced is the providence of the Lord of the
heavens and the earth. We have explained in the preceding paragraphs that the heavens and the earth
are full of signs of providence of God leading to the necessity of the last judgment. This oath adduces
as evidence the heavens and the earth and the signs contained in both of these. All these, the heavens
18

Farh , A Study of the Qurnic Oaths, al-Mawrid, Lahore, 2010.

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22

and the earth and the signs they contain, evidence that the people are being provided by God. Among
these signs, speech is the most clear and manifest one. God Himself has referred to it in the following
verse: They will say: (Allah) has given us speech,- (He) who gives speech to everything. (Q.
41:21) At another occasion it has been stated: there is not a thing but celebrates His praise. (Q.
17:44). It is as though it has been said, just as you have speech so do these things speak, thus return
to the Lord is an indubitable fact.
2. God has endowed human beings not only with the power to speak but to repeat what they speak.
By repeated efforts man can improve his expression. He speaks better the next time. This way he can
master perfection in speech. It is the greatest of Gods blessings upon man. It has been said in the holy
Qurn: He created man. He taught him how to speak. (Q. 55:3-4) If man ponders over his power to
speak and repeats his statements he learns that it is not possible for him to deny that God has power to
create things after their destruction. This is just as humans can speak something and then speak it
again or continue to speak. It is even easier for God to recreate things because He has created
everything by His word (kalimah). He does not need to use any raw material for the making of things.
He says: For to anything which We have willed, We but say the word, Be, and it is. (Q. 16:40).
The entire creation of God is but a word from Him. He has created the heavens and earth by His
word. He can repeat this creation process through the word at will. Even more so, it is easier for Him
to recreate. He says: It is He Who begins creation; then repeats it; and for Him it is the easiest. (Q.
30:27) If this is correct that He creates everything and then continues creating it, then, it follows that,
He will not find it difficult to recreate humans after their death. God has said: Is not He who created
the heavens and the earth able to create the like thereof? (Q. 36:81) To create the like thereof
implies that He is able to recreate them after giving them death. For, the discussion here revolves in
the context of proving the afterlife. Thus the mere fact that He is the creator of the heavens and the
earth is sufficient proof that He can recreate. This fact has been clearly put in other verses dealing
with the proofs for the afterlife. Those verses base their argument merely on the fact that God has the
perfect power to create and that He knows all. This has been indicated in the verses which follow the
above mentioned one (Q. 30:27). God says: Yes, indeed! for He is the Creator Supreme, of skill and
knowledge! Verily, when He intends a thing, His Command is, be, and it is! So glory to Him in
whose hands is the dominion of all things: and to Him will you be all brought back. (Q. 36:81-3).
Similarly, He has stated, Verily, all things have We created in proportion and measure. And our
command is but single,like the twinkling of an eye. (Q. 54:49-50)
To sum up, the implication is that in the fact that you speak, there is evidence that the Lord has great
power to resurrect you. He has more power over the recreation than that you have on repeating your
speech experience. It is easier for Him to recreate than for you to speak from another angle also.
When you speak you make use of some material means which God has created for the purpose. At
times you do not have access to such means, and then you fail to speak. At times you forget what you
say previously and are no more able to reproduce what you spoke of, completely or partially. As for
God, His power to resurrect is absolute. He is as powerful to recreate as He is to create. What we have
stated above has been mentioned in clear words in various places in the holy Qurn. Consider the
following verse:
Does man think that We cannot assemble his bones? Nay, We are able to put together in perfect
order the very tips of his fingers. (Q. 75:3-4)
And you certainly know already the first form of creation: why then do you not celebrate His
praises? (Q. 56:62)

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And He makes comparisons for Us, and forgets his own creation: He says, Who can give life
to dry bones and decomposed ones at that? Say, He will give them life who created them for
the first time! for He is Well-versed in every kind of creation! (Q. 36:78-9)
There are numerous other verses on this theme. This kind of argumentation for the afterlife argues
with only those who negate the afterlife declaring it an impossible work. Response to their objection
is thus obtained in rejection of the view that it is impossible for God to resurrect them.
3. Speech returns to the speaker. Only the deaf cannot perceive it. Moreover, a deaf person is often
speechless. He cannot speak. Similarly the creations of God shall return to Him. Just as the voice of a
speakers utterances return to him the creation must return to its creator for it is He who controls it
perfectly. All the creatures exist because of His will. It does not escape His rule, His power and His
knowledge. The following verses refer to this reality: Is not He who created the heavens and the
earth able to create the like thereof? Yes, indeed! for He is the Supreme Creator, of skill and
knowledge! Verily, when He intends a thing, His Command is, be, and it is! So glory to Him in
whose hands is the dominion of all things: and to Him will you be all brought back. (Q. 36:81-3).
How is it possible that God creates all of creation and then they do not return to Him? Does God
speak but not hear? Does He create and yet lack the ability to observe His creation? Does he create
things ex nihilo and then loses control over them? Does He plan all the creation and then loses rule
over these? Certainly not.
This argumentation confutes the view that it is not possible for God to resurrect things once they are
destroyed completely. This view has been quoted in the following verse: What! When we die and
become dust, (shall we live again?) That is a sort of return far from our understanding. We already
know how much of them the earth takes away: With Us is a guarding record. (Q. 50:3-4) The same
theme has been expressed in the following verses: They say: What! when we die and become dust
and bones, could we really be raised up again? Such things have been promised to us and to our
fathers before! They are nothing but tales of the ancients! Say: To whom belong the earth and all
beings therein if you know? They will say: To Allah. Say: Yet will you not receive admonition?
Say: Who is the Lord of the seven heavens, and the Lord of the Supreme throne? They will say:
(They belong) to Allah. Say: Will you not then fear? Say: Who is it in whose hands is the
governance of all things,- who protects (all), but is not protected (of any)? (Say) if you know. They
will say: (It belongs) to Allah. Say: Then how are you deluded? (Q. 23:82-9)
Notice how emphatically these verses point that all the creation is in His grip and rule. All belongs to
Him. All lie in His dominion. He is the shelter. Nothing can shelter Him. He guards everything.
This kind of argument proving the power of God and His ability to resurrect is frequently found in
the holy Qurn. I do not need to present all the verses in this regard. I consider the above specimen
sufficient a model of this form of arguments.
4. The fourth aspect of argumentation from the human speech for the afterlife is based on the
similarity between Gods attributes of providence and justice and the human faculty of speech. We
know that the holy Qurn forwards the arguments based on Gods providence in many ways. A full
understanding of these arguments requires that one keeps in mind that Gods providence and justice
are necessary complements of each other. The concept of providence cannot be imagined without
perfect justice. The holy Qurn, therefore, clearly and unequivocally declares that the heavens and

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the earth rest upon divine justice. It says: If the truth had been in accord with their desires, truly the
heavens and the earth, and all beings therein would have been in corruption. (Q. 23:71)
In this passage, signs of the heavens and the earth have been mentioned first. This is followed by
evidence from Gods providence proving the afterlife. The conclusion uses the example of human
speech to stress certainty of the afterlife. The entire structure of arguments can be put plainly as
follows:
All of your planned acts start from thinking. This is mental speech. Your faculty of speech
distinguishes you from the rest of the animals who lack this faculty. This is your distinctive attribute
and quality. Similarly God too has held distinctive qualities. He is characterized by the attribute of
justice and mercy. In this universe, you observe various wonderful phenomena. All of these indicate
that this universe has been created by someone possessed of profound wisdom. This in turn proves
that the universe has been created for a specific purpose and that it will surely meet an end involving
mercy and wisdom. It follows from this that you have not been created without purpose. It is,
therefore, necessary that everybody is held accountable for his conduct in this worldly life and is
rewarded or punished according to his deeds. God must differentiate between the good and the evil,
the virtuous and the pious.
This conclusion has been clearly affirmed in various places in the holy Qurn. Consider a few such
verses:
Shall we then treat the believers like the criminals? What is the matter with you? How do you
judge? (Q. 67:35-6)
It is He who begins the process of creation. He shall repeat it so that He may reward with
justice those who believe and work righteousness. (Q. 10:4)
We did not create heaven and earth and all between without purpose! That was the thought of
those who do not believe in the afterlife. But woe to the rejecters because of the fire! Shall we
treat those who believe and work deeds of righteousness, the same as those who do mischief on
earth? Shall we treat those who fear God, the same as the disobedient? (Q. 30:27-8)
Such reminders are frequently sounded in the holy Qurn. The basic argument behind all of them is
that the divine mercy, justice, and wisdom demand the final judgment. In other words it says that you
speak out of specific purposes and ends. God has similarly created the heavens and the earth and
humans themselves for a specific purpose. They will be led to fulfill this purpose. This latter fact is
rather sounder and well established and more obvious than the former, for the Lord is perfectly wise
and just. When humans perform acts and speak to meet specific purposes, the one who is more just
and wise must have also created the universe for a defined purpose.
This interpretation is better, sounder and truer to the text. Still however I do not claim that I have
covered all the meanings and significations of the text. Meanings and significations of the divine
speech may only exhaustively covered by God himself.

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10
Coherence and Context Q. 51: 20-23
The above discussion sufficiently explains that this comprehensive paragraph contains beauty of
order and arrangement. It connects the themes in best logical way. The divine statement starting from
the words, a f al-ar yt (and on the earth are signs) to a m tadn (what you are
promised) mention earth first, then nafs (human self) and finally the heavens. Nafs has been placed
in the middle. It works as an intermediary between the earth and the heavens. It is related to the two in
diverse aspects. Then God has indicated the kind of signs these three contain. Then the discourse
develops on to present the most comprehensive and basic argument, argument from Gods
providence. God says: fa wa rabbi al-sam ti a al-ar i innah la aqqun (by the Lord of the
heavens and the earth it is true).
The part of the next verse, mithla m annakum tan iqn, emphasizes the same argument. It is a
similitude comparing the speech faculty of the human self, which itself is a miniature universe. It
reflects what is contained in the heavens and the earth. This in a way refers to the statement a f
anfusikum afal tu irn (and in your nafs also. Do not you see?), mentioned earlier. The example of
the human speech is in fact the foundation of all beliefs and arguments. This example in a way invites
the readers to ponder over the words ytun lilmqinn (signs for the believers) in the preceding
verse.
The above is the internal coherence in the group of verses. As for the relation of this passage with
the previous and the coming ones, as I have stated earlier, the statement starting from a f al-ar i
yatun lilmqinn (in the earth are signs for the believers) to mithla m annakum tan iqn are
conjugated with and revisit the theme taken in the start of the srah. This passage takes up again the
arguments for the inevitability of the afterlife. Thus, from the beginning of the srah to the last part of
this passage, argumentation for the afterlife based on the cosmic phenomena is the theme. God has
presented as proofs the winds, clouds, earth, heavens, and the human self (nafs). The verses following
this passage adduce historical evidence to prove the same fact. This kind of development of
arguments starting from natural phenomena leading to historical evidence is found in Srah al-Shams
as we have explained in our commentary on that srah. You will find frequent examples in the holy
Qurn where the arguments start from natural phenomena and then culminate in historical proofs for
a claim. Following this style, here too, the Almighty has discussed famous punishment stories which
represent divine judgment that has already passed in this very world and which serve as a reminder for
the addressees and a warning for them. This issues a warning and presents the clearest evidence of the
fact that God holds judgment and that He will definitely hold a final one as has been said in Srah
Hd:
Such is the retribution of your Lord when He chastises communities in the midst of their
wrong. Indeed grievous and severe is His punishment. In that is a sign for those who fear the
penalty of the Last Day. (Q. 11:102-3)
There is another beauty of discourse in the selection of the punishment stories in this context. God
has, in the evidentiary oaths of the inaugural verses, referred to the winds and clouds. Now such
punishment stories have been presented as employed winds and clouds working on divine bidding.
This has, in addition to creating coherence, lent strength to the evidentiary oaths which have become

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clearer and more emphatic after this recourse to the punishment stories involving winds and clouds.
Now study the next group of verses:
Text and Translation Q. 51:24-37

Have you heard the story of the honoured guests of Abraham (sws)? When they entered upon
him and said: Peace! He responded, Peace! Strangers (he thought). Then he turned to his
household, brought out a fatted calf, and placed it before them. He said, Will you not eat? He
conceived a fear of them. They said, Fear not. They gave him glad tidings of a
knowledgeable son. But his wife came forward utterly surprised. She smote her forehead and
said: (Will) a barren old woman (bear one)! They said, That is what your Lord has said. He
is full of wisdom and knowledge. He (Abraham) said: And what, O Messengers, is your
errand then? They said, We have been sent to a sinful people to bring them a shower of
stones of clay which are marked by your Lord for those who trespass beyond bounds. Then
We evacuated those of the believers who were there, but We found not there any persons
submitting to the truth except in one house. We left there a sign for such as fear the grievous
penalty. (Q. 51: 24-37)

11
Explanation of Words and T wl of Sentences and Phrases (Q. 51:24-37)
This story has been recounted earlier in Srah Hd. We shall, however, explain some important
points in the story which are exclusively relevant here.
al-mukr mn, honored
The word al-mukramn qualifying the guests, in this context, leads us to that a host is obliged to
honor his guests. He should welcome them gladly. It also tells us that Abraham (sws) was a kind and
generous person.
q wmun munk rn, stranger people
Abraham (sws) noticed that the guests were apparently noble and virtuous people. Noble and
virtuous people were rare to see at that time. Those characterized by these qualities were already
among the companions and followers of Abraham (sws). Thus finding some other people of the sort
astonished him.

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f rgh il hlih, turned to his household

This tells us that Abraham (sws) was a very generous host. He was very social person. A truly
generous person arranges for the entertainment of the guests secretly. He does not make a show of
such actions so that the guests do not feel that they have troubled the host. This corresponds with the
ideal of avoiding hinting towards ones favors to others and the virtue of benefiting others secretly.
l t kuln, Will you not eat?
When Abraham (sws) placed the feast before the guests they did not taste it. Abraham (sws) called
them to help themselves in a very kind and friendly manner.
f

wj s minhum khf h, He conceived a fear of them.

The verb awjasa connotes a feeling, especially of fear, in the heart. hfah denotes a mild fear.
Abraham (sws) feared the guests a little because they firmly refused to eat. Thus they inspired awe in
his heart. It alarmed Abraham (sws) even more. Srah Hd depicts this in the following words:
But when he saw their hands went not towards the meal, he felt them strange, and conceived a
fear of them. (Q. 11:70)
B shsh rhu, they gave him glad tidings of
They gave the glad tidings loudly enough. Sarah could hear it. She was just near as has been clearly
put in Srah Hd.
And his wife was standing nearby, and she laughed: then we gave her glad tidings of Isaac. (Q.
11:71)
Since the angels did not communicate the glad tidings to Sarah it has not been ascribed to the angels.
They did not talk to her directly. It concerned her however.
lm, knowledgeable
This attribute of the promised son indicates that the glad tiding would be fulfilled only if the son was
of worthy qualities. Attribute of knowledge alone has been mentioned because it is the source of all
positive attributes and praiseworthy qualities.
f q l t, she came forward
Having heard the glad tiding Sarah paid attention to the discussion between the angels and her
husband. She came forward to express her surprise as has been made clear in the next part of the
discussion.
f

rr tin, surprised

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It implies surprise and lack of belief. The Arabs say: arrat al-faras udhunayhi to mean that the
horse raised his ears. This happens when one hears something unbelievable.
f

kk t w jh h, She smote her forehead

She struck her forehead. Women usually express their surprise and their lack of belief in what they
hear of unimaginable things. Srah Hd puts her feelings in words as follows:
She said: Alas for me! Shall I bear a child, while I am an old woman, and my husband here is
an old man? That would indeed be a strange thing! (Q. 11:72)
ijr t n min n, stones of clay
Elsewhere such stones are termed sijjl. It is arabicisation of the Persian compound sang-i gil which
means stones of clay. Srah Hd uses the latter term in this very story:
And we rained down on them pebbles of baked clay ( ijratan min sijjl). (Q. 11:82)
Here the holy Qurn has clarified the meaning of the word sijjl occurring in Srah Hd. It is a
marked feature of the Qurn that parts of it explain their parallels.
Musawwamah, marked
Grammatically the word musawwamah in this construction can be taken to function as an adjective
qualifying the word ijrah. It can also be taken to function as an adverb ( l) of state. As for the
meaning of the word, I quote the grammarian Akhfash: It means marked. The stones marked thus are
the ones dispatched. They say: sa ama fh al-khayl, he dispatched/sent the horses forth.19
Ab Zayd says: al-khayl al-musawwamah, the horses sent forth/dispatched while carrying their
riders. This expression is developed from a common expression: sa amtu fulnan: I let him free.
They say sa amah i.e. he let him do what he likes.20
If the word musawwamah is taken to mean that the stones are marked, that would entail that the
stones would be marked for their victims as if God had written the names of the victims on the stones
striking them. They do not strike except for those whose names are written on them. If the word
musawwmah gives the meaning takhliyah, the dispatched ones, then it would mean that these stones
are ready to strike the rebels. The version of the story in Srah Hd corroborates this meaning of the
word. There it has been said:
Layer on layer of the stones of clay, ready as from your Lord. Nor are they ever far from those
who do wrong. (Q. 11:82:83)
There is no fundamental difference between both of these interpretations.
Lilmusrifn, trespassers beyond bounds
19
20

Al-lisn al-Ara , SWM.

Ibid.

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srf means trespassing beyond limits. This word connotes all types of sins. The holy Qurn
frequently employs this word for sins.
O My servants who have transgressed (asraf) against their souls, dont be despair of Allahs
mercy, for Allah forgives all sins. (Q. 39:53)
General terms of this type are usually explained through textual indicators and context. Here this
word has been used for the sin that spoilt the people of Lot.
The part of the discourse starting from akhrajn to alm is not spoken by angels. It has been
attributed directly to God. After having delivered the divine message to Abraham (sws), the angels
went to Lot and brought Lot and his companions out of the town. They ensured that the Messenger
and his party were saved from the imminent ruin. The word fh (in it), discussed below, supports this
interpretation of the statement.
h, in it
Its antecedent is not put plainly. However, the context shows that it refers to the abode of the people
of Lot. It refers to the area that was overturned in the impending punishment. The textual indicator
proving my claim that these words are not uttered by angels but by Allah is that this verse is deeply
and strongly connected with the verse a fil ar i aytun lilmqinna. This verse gives a detailed
account of the portents of the earth alluded to in the above mentioned verse. We have already
explained that the history of these towns was known to the Arabs. These towns were situated on their
trade routes. They frequently passed through these routes.
min al-muslimn , from among submitters
Lots family was the only believing household in the town. The believers among his family members
were rescued and saved by God Almighty. Lots wife sided with the rejecters even though she was a
member of the family of the Prophet. This is why the holy Qurn uses the phrase min al-muslimn for
the household of Lot instead of muminn. Those hypocritically attached to the believers can be called
Muslims.

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12
Coherence and Context (Q. 51: 24-37)
The previous passage tells us that there are signs for the believers in the earth. The earth contains
many portents of Allahs blessing and providence. He provides for His servants from the earth.
Similarly in it there are signs of His wrath and retribution for the rejecters. The earth is filled with the
relics of punishments meted out to the rejecters of the divine message and the Prophets.
On the other hand, the above mentioned verses proclaim that the heavens contain sustenance for
people as well as damnation. This is this damnation which is being discussed in this passage. Thus in
this combined story of Abraham (sws) and Lot, both glad tidings and admonition have been put
together. The same angels who bring glad tidings for Abraham (sws) bring damnation for the nation
of Lot. If we study the story while keeping this in mind we learn that it provides proofs for the claims
made in the verses a fi al-ar yt and a f al-sam rizkuqum am tadn. The Almighty has
connected this passage with the pervious lesson more explicitly by following it with the verse wa
tarakn fh ayatan lilladhna yakhfna al-adh al-alm. The word fh used later also indicates
to the interconnection of the two passages. Besides, the story of Moses (sws) presented in the
following verses have been connected through conjunction (wa) with the passage under discussion.
The Holy Qurn says: a f ms
isul nin mu n (Q. 51:38). This also illustrates that the purpose
is to proclaim that there are portents in this story, as well as in the story of Abraham (sws) and his
guests, and in the wreckage of the people of Lot. Likewise, this story along with the proceeding ones,
exemplifies the reality expressed in the beginning of this srah. This issue will be detailed later. The
following verses tell another punishment and reward story similar to that of Lot and Abraham (sws):
Text and Translation Q. 51: 38:46

And in the story of Moses (sws) is a sign. We sent him to Pharaoh, with manifest authority.
Pharaoh turned away conceitedly. He said, this is a sorcerer or possessed one! So We took
him and his forces, and threw them into the sea; and his was the blame. And in the people of
d, there is another sign. Behold, We sent against them the abortive wind (aqm). It left
nothing whatever that it came up against, but reduced it to ruin and rottenness. And in the story
of Thamd is a lesson. They were told, Enjoy for a little while! But they insolently defied the
command of their Lord. So the stunning noise seized them, even before their eyes. Then they
could not even stand on their feet, nor could they help themselves. So were the People of Noah
(sws) before them for they wickedly transgressed. (Q. 51:38-46)

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13
Explanation of Words and T wl of Sentences and Phrases (Q. 51:38-46)
f ms, in (the story of) Moses
There are portents of Gods revenge and His help in the story of Abraham (sws). Likewise, there are
signs of Allahs blessings and punishment in the story of Moses (sws) and Pharaoh. It has been
mentioned in Srah al-Shuar in these words:
We delivered Moses (sws) and all his companions. But We drowned the others. Verily in this
story there is a great lesson. (Q. 26: 66-68)
isul nin mu n, manifest proof.
The word sul n covers all the things provided to Moses (sws) by God including clear signs proving
his prophethood. It also includes the domination and victory granted to Moses (sws). This is why the
word sul n has been described as clear (mu n). This meaning of this construction is corroborated by
many other verses of the holy Qurn dealing with this issue. God says:
He said: We will certainly strengthen your arm through your brother, and invest you both with
sul nan, so they shall not be able to touch you. You two as well as those who follow you shall
triumph with the help of Our signs. When Moses (sws) came to them with Our clear signs...
(Q. 28:35-6)
At another occasion it is said:
Proceed then, both of you, with Our signs. We are with you listening. So go forth, both of you,
to Pharaoh, and tell him: We have been sent by the Lord and Cherisher of the worlds. (Q.
26:15-6)
After a few verses the Almighty says:
(Moses (sws)) said: Even if I showed you something clear and convincing? (Pharaoh) said:
Show it then, if you tell the truth! (Q. 26:30-1)
f t w ll iruknih, he turned away arrogantly
Pharaoh turned away arrogantly gesturing rejection. Rukn here means shoulder and the preposition
ba serves to make the verb ta all transitive (tadah) as has been stated at another place:
Yet when We bestow Our favours on man, he turns away (ara a) and turns his face arrogantly
(na ijni ih). (Q. 17:83)
Arrogance of Pharaoh and his people has been described at another place in these words:

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But when Our signs came to them that should have opened their eyes, they said: This is
sorcery manifest! And they rejected those signs in iniquity and arrogance, though their souls
were convinced thereof. (Q. 27:13-4)
Mulm, blameful
lam means to commit something that renders one condemnable. In this context it implies that that
the arrogance Pharaoh showed was apparent. All those who heard this story later held Pharaoh
responsible for his dreadful end.
l-r

l- qm, unproductive winds

Winds that do not bring rain, hence useless. In Arabic, winds which cause rain are qualified with the
adjective la qi meaning valuable. Harmful wind is described as aqm meaning futile. It is dry.
Cold winter winds are described in the following verse:
So We sent against them a furious wind in days of disaster. (Q. 41:16)
It will be discussed in detail later on.
Ka all-r mm, ruined and rotten
The word ramm refers to decayed pieces of a rope, wood, or bone. Cold and dry air destroys power,
freshness, and life. Its coldness and dryness and its furious gales rend everything asunder. A similar
statement says:
We sent against them a furious wind, on a day of violent disaster, plucking out men as if they
were roots of palm-trees torn up from the ground. (Q. 54:19-20)
t m tt

tt n, Enjoy for a little while

When the miscreant Thamd crippled the she-camel and cut its hamstrings, they were threatened by
the Prophet li of impending doom. He told them that they did not have much time to live. They
would meet the promised doom in exact three days. The Almighty says in Srah Hd:
But they did ham-string her. So he said: Enjoy yourselves in your homes for three days, this
promise will not be belied! (Q. 11:65)
f t w n mri r

ihim, and they insolently defied and ignored the command of their Lord

Ata signifies showing disobedience and arrogance. When used with the preposition an it gives the
extended meaning of rejecting and ignoring something.
l- iq h, a chide or yell
It means chide or yell. The version of the same story in Srah Hd employs the word al- ay ah
which again means censure. a akhadha al-ladhna alam al- ay ah (The mighty cry overtook the

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33

wrong-doers) (Q. 11:67). Some reciters read this word as al- aaqah. They have in a way glossed the
original. In that case this word would mean unconsciousness, as result of the cry/yell, as is clear from
the following details of the story.
w hum y n urn, before their eyes.
It covers a number of implications. The first meaning is that the punishment came upon them openly.
They were left gazing at it. They observed it openly. They could not doubt it. Elsewhere the same
story includes the following verse:
Then the cry overtook them with what was destined to befall, and We left them as rubbish of
dead leaves! (Q. 23:41)
The following verse too supports this meaning:
And We drowned Pharaohs people within your very sight. (Q. 2:50)
Numerous examples can be cited in support of this meaning of the expression.
Another possible meaning is that the punishment struck them suddenly. The people had no time to
settle themselves. Elsewhere the holy Qurn says:
We sent against them a single mighty cry, and they became like the dry stubble used by one
who pens cattle. (Q. 54:31)
A third possible meaning of the expression is that they were bewildered. They could not understand
what to do. This meaning is supported by the remaining details of the story.
f m st min qiymin, Then they could not even stand on their feet
When they heard the thunder from the heavens, they were stunned and fell down. Their state has
been described in Srah al-Arf in these words:
So the tremor took them unaware, and they lay prostrate in their homes in the morning! (Q.
7:78)
They stuck to the earth shivering and died in this very position.
munt irn, defending themselves
They could not defend themselves. Imr al-Qays has used this word in a verse to connote the same
meaning.
fa ansha a a frah f al-nis
fa qultu hubilta al tanta ira
The dog dug his jaws into the limbs of the cow and I said to the cow, For Gods sake, will not
you defend yourself?21
21

Imr al-Qays, D n, 70.

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34

The previous comment that they could not stay on their legs has been further elucidated by this
word.
w q wm n in, and the people of Noah
The conjunction wa (and) uncovers the meaning buried in all these stories. In the mention of the
story of Pharaoh the meaning was clearly put. There it has been said: fa akhadhnhu a jundah (we
caught Pharaoh and his army.) The meaning, therefore, is that we caught these nations the way we
caught the nation of Noah (sws) earlier. This is strengthened by other parallels in the book. Srah alAnkabt says:
Then the mighty cry seized them, and they lay prostrate in their homes by the morning. And
d and Thamd [.] (Q. 29:37-8)
A little later the Almighty referred to Qrn, Pharaoh, and Hmmn. (Q. 29:39). The entire
discussion then culminates in the comment: Each one of them We seized for his crime. (Q. 29:40)
Yet another similar passage reads:
And that it is He Who destroyed the ancient people of d, and the Thamd. Thus they were
not left to live long. And before them, the people of Noah (sws). (Q. 53:50-2)
I.e. He killed and destroyed the people of Noah (sws). The verses under discussion too express the
same theme. The two words used in different versions of the stories including akhdha (he caught) and
ahlaka (he destroyed) give the same meaning.

14
Relationship of the Punishment Stories with the Oaths
The people of Lot, Noah (sws), Pharaoh, and d find frequent mention in the holy Qurn. If part of
a story is put briefly in one place it is detailed in another. The style is, however, different each time to
avoid repetition and to keep characteristic brevity of the holy Qurn. Coherence and preciseness is
carefully observed in all parts. The Qurn confines the stories to the elements that which suffice as a
warning and as an admonition. Even at times a very subtle beckoning has been considered sufficient,
as is shown in the following verse:
Has the story reached you, of the forces of Pharaoh and the Thamd? And yet the unbelievers
persist in rejecting. (Q. 85:17-9)

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35

This style of subtle allusions to known facts is visibly employed in Psalm. Such allusions give a very
subtle reference to a story to prove some claims. If a person skims such texts, he fails to grasp the
coherence. This is not a proper place to detail this issue here. However, we believe we must examine
the connection of the stories mentioned in the Srah with the oaths sworn at the opening.
The Almighty punished the rejecters among these nations and helped the believers against them by
employing winds or thunders and lightening, or a combination of both. You shall learn this in the
following discussions. The initial oaths adduce winds and clouds. Under the next heading we will
discuss this in detail.

15
The People of Lot
Allah sent a sooty wind over the people of Lot which later turned into a violent gale. It rained stones
and pebbles on them. Eventually it turned their abodes over. At another occasion the holy Qurn
describes this as follows: Against some We sent a violent tornado with showers of stones. (Q. 29:40)
The holy Qurn also states: We turned (the cities) upside down, and rained down on them brimstones
hard as baked clay, spread layer on layer. (Q. 11:82).
The implication is that God unleashed strong winds which left their houses and roofs plain. Pebbles
and dust covered them. This has been alluded to in the following verse: He destroyed the overthrown
cities (mutafikah). So that covers covered them up. (53:53-4)
The renowned Arabic lexicon Lisn al-Ara explains the word al-mutafikt as follows:
1. It connotes winds which overturn the earth and leave it inside out as a farmer ploughs the field.
2. It can also be taken to mean a great flood which strikes a piece of land and puts new layers of sand
on the surface.
3. The winds which blow over a land and leave the earth covered with pebble or dirt is also called
mutafikah.22

An Important Point
One thing is important to appreciate. Allegedly the Bible and the Qurn differ over the object used
in the destruction of the people of Lot. It is, however, not true. The apparent contradiction owes itself
to misunderstanding of the translators of the Old Testament. The translator of the Torah could not

22

Al-Lisn al-Ara , -F-K

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understand what struck the people of Lot. They mistook it as fire or sulfur. On the contrary, it is quite
clear that the object they rendered as fire is nothing other than thunder or lightning.
The Torah often uses the word fire for thunder and lightning. It is clear from a detailed analysis of
the miracles given to Moses (sws) to be shown to Pharaoh. Exodus 9:23 reads: The Lord sent
thunder and hails, and fire flowed on the earth. While making a mention of this miracle, the holy
Qurn uses a comprehensive term, fn, which covers all three; fire, thunder, and lightning. God
says: We sent a fn on them. (7:133) We will discuss this issue in detail in the story of Noah
(sws).
What corroborates my understanding of the Torah in this regards is the fact that in all the seven
instances, where the Torah mentions thunders and hail in this context, it does not say that anything on
earth was burnt. It has rather clarified in one instance that it was rain. God says: When Pharaoh saw
that the downpour, hail, and the thunder ceased, he sinned again. (Exodus: 9:34) The damages
caused by rain and lightning have also been discussed in the Bible. Exodus 9:31 reads: The flax and
barley were destroyed because the barley was in the ear and the flax in bud, but the wheat and spelt
were not destroyed because they come later. Notice there is not a slightest indication of anything
being destroyed and burnt by fire.
My understanding is also supported by the following verse of the Psalms: Fire and hail, snow and
ice, gales of wind obeying His voice. (Psalms: 148:8) Obviously, fire refers to thunder and
lightning in this context. The Bible mentions, in the context of the story of destruction of the people of
Lot, that Abraham (sws) saw smoke rising from the remains of the abodes of the people of Lot. The
smoke was nothing but black soot and dust rising from the doomed abodes. When viewed from
distance it looked like smoke. The Bible also mentions sulfur. Genesis 19:34 reads: God sent fire and
sulfur on Sadm and Amrah. Here the word which the translators of the Bible rendered as sulfur
connotes stones. The word they translated as sulfur is a ba. It stands for pebbles. A similar mistake
has been committed by the translators of the Bible with regards to the use of brimstone. They thought
it to be sulfur. It is quite clear from the Torah that the word in this context stands for stones. Job 18:15
mentions the destruction of the miscreants in these words: Strangers will occupy his lodging and his
house will be destroyed by as ah. It means his grave will be covered with stones. It does not make
sense to hold that sulfur will be rained on his grave. This shows that Allah sent stones and a storm on
the people of Lot. It covered their houses. If we consider the interpretation of the Torah as correct, it
would mean that rain accompanied thunder and lightning.

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37

16
Pharaoh and his People
The story of Moses (sws) and Pharaoh has been described both in the holy Qur'n and the Torah a
number of times. Both these sources sometimes fairly detail the story while at some others briefly
allude to it. The holy Qur'n does not mention the whole story in one srah with detail. It does not
produce a sustained narrative. Rather it has treated the relic as a well-known historical fact on more
than one occasion. On the other hand, the Torah mentions the whole story in a complete sustained
narrative in a single instance. In this story different functions of winds have been described. This fact
obtains a mere passing reference in the holy Qur'n and is fairly detailed in the Torah.
Exodus 14:21 recounts the story in these words: Then Moses (sws) stretched out his hand over the
sea and the Almighty drove the sea away all night with a strong east wind and turned the seabed into
dry land. The waters were torn apart. This storm continued to havoc till the next morning. It stopped
at dawn. The air pressure forced the sea water to the Gulf of Suez in the west. It dried the eastern gulf,
or the Gulf of Aqabah. When the storm stopped, the sea water rushed off to fill the space and the
armies of Pharaoh chasing the Israelites were drowned. This has been confirmed by the holy Qur'n in
Srah al-Dukhkhn: March forth with My Servants by night: for you are sure to be pursued. And
leave the sea when it is peaceful ( a utruk al- a ra rah an): for they are a host (destined) to be
drowned. (al-Dukhkhan: 23-4)
In a utruk al- a ra rah an, the word rahwan signifies relief. The relief in a river is obtained if
there is no commotion in the air. Allah says in Srah Th: We sent an inspiration to Moses (sws):
Travel by night with My servants, and strike a dry path for them through the sea, without fear of
being overtaken (by Pharaoh) and without (any other) fear. Then Pharaoh pursued them with his
forces, but the waters completely overwhelmed them and covered them up. (Q. 20:77-8)
In Exodus 15:10 Moses (sws) praises his Lord in these words: You blew your blast and the sea
covered them. Deuteronomy 11:4 lays out this as follows: and all that he did to the Egyptian
army, its horses and chariots, when he caused the waters of the Red Sea to flow over them as they
pursued you. In this way the Lord destroyed them, and so things remain to this day.
In short, Allah rescued Moses (sws) through a violent wind. He killed Pharaoh and his armies with
the usual function of air. This is how winds are employed by God miraculously. We see that two
different functions, blessing and punishment, were accomplished through the employment of different
kinds of winds.
The People of the Book have differed over the place where the Children of Israel crossed the sea.
The majority of them think that they crossed the Gulf of Suez. I believe that they crossed the Gulf of
Aqabah. Some scholars, in the present day, hold that Allah got Moses (sws) across the sea by
lowering the sea water and that He Killed Pharaoh and his armies through the rising of the sea water. I
have refuted both these claims elsewhere.

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38

17
d nd Th

A careful analysis of the detailed account of the destruction of d as depicted in the holy Qurn
does not leave one deny the fact that the winds sent on them worked along with winter clouds that
always accompany thunder and lightning. Wherever the Qurn mentions their destruction it mentions
dry clouds and winds as well as thunder. Consider this verse from Srah al-A qf:
Then, when they saw a cloud traversing the sky, coming to meet their valleys, they said, This
cloud will give us rain! Nay, it is that which you were asking to be hastened!- A wind wherein
is a grievous penalty! Everything will it destroy by the command of its Lord. (Q. 46:24-5)
Obviously these are the signs of winter. In this season the searing cold northern winds enter Arabia,
spreading dryness, famine, and destruction everywhere. Srah al-Qamar puts this clearly: For We
sent against them a furious wind, on a day of violent disaster (Q. 54:19) The same thing is presented
in Srah -M al-Sajdah: So We sent against them a furious wind through days of disaster. (Q.
41:16) Such cold searing winds, as we have told earlier, appear in winter and this is the time they
prove most disastrous. Layl al-Akh lah, the famous poetess of the pagan era, says:

al takhudhu al-kmuu al-jaldu sal ah

Li ta ata f irr al-shiti al- an ir
Freshness of strong she-camels and cold winds of winter do not hinder the slaughter.23
Another famous poet Farazduq says:
Baathtu lah dahma laysat i nqatin
Tadurru idh m ha

a na san aqmuh

I sent for him a brown healthy camel that gave milk during searing winds of winter.24
These cold wintery winds accompany layers of red clouds, thunder, and lightning. Arabic literature
contains various proofs which can be adduced to provide a detailed account of these winds. Some
important points in this regard have been discussed in section two.
Srah H-M al-Sajdah mentions thunder and lightning in connection with the divine punishment
meted out to d: But if they turn away, say you: I have warned you of a stunning punishment like
that which overtook the d and the Thamud! (Q. 41:13)
This verse makes it quite clear that they were crushed through heavy thunders. Allah punished them
through the clouds, cold winds and thunder. The actual destruction was brought through the winds.
However, it can be said that Allah sent on Thamd a kind of layered clouds in which a frightful
23
24

Ibn Qutaybah, al-Shir a al-Shuar, (Cairo: Dr al-Marif, 1967), 451.

Farazduq, Di n, 1st ed. (Beirut: Dar al-Kutub al-Ilmiyyah, 1987), 572.

A Study of the Qurnic Oaths

39

lightning and a deafening cry was hidden. It is just like He sent thunder and lightning over the d.
Thamd were destroyed by lightning as depicted in Srah al-Qamar: We sent against them a furious
wind, on a day of violent disaster (Q. 54:19). Therefore, a mention of the lightning has been
considered enough. Clouds have not been highlighted though the subsequent events prove that clouds
were also involved. Likewise, in the story of d, winds have been frequently mentioned while clouds
have not been mentioned except on one occasion. It is a characteristic of the Qurn that for the sake
of brevity it avoids details. This fact has been mentioned in the fourteenth section.

18
The People of Noah
The present srah does not detail the story of punishment meted out to the people of Noah (sws). It
merely says that Allah seized and punished the people of Noah (sws) just as He punished other
nations for their sins. But the punishment story of the People of Noah (sws) as described in the Torah
and other srahs of the holy Qurn makes it quite clear that they too were destroyed through winds.
Allah says in Srah al-Ankabt: We sent Noah (sws) to his people, and he tarried among them a
thousand years less fifty: but the fn overwhelmed them while they persisted in sin. (Q. 29:14)
Here the word fn is noteworthy. The word fn is derived from a root that means to encircle or to
wind. Arabs use this word for whirlwind. A pagan poet Ra lauds his she-camel in these words:
tumsa idh al-su adrakn nakithah
kharqa yatduh al- fnu a al-zuud
She (the she-camel) enters evening (sturdily) while the best breeds of camels reach us about to
having consumed their last bit of power to go on. She is quick in her pace and familiar with
whirlwinds and troubles. 25
Such terrible winds are called gird d in Persian, cyclones in English, and Bagols in Hindi.
Egyptians worshipped a god of winds. They called it taifn. Such winds are distinguished from others
because they bring heavy rain with them. Thus they cause the sea water to rise. I myself have
witnessed such a scene when living in Karachi. A hurricane started from the eastern part of the Indian
Ocean and passed to the West. It caused a mighty rain. Ships crashed on mountains causing great
causalities. The details of the Hurricane which destroyed the people of Noah (sws) as described in the
Torah and holy Qurn are similar to the one I witnessed in Karachi. Allah Almighty says in Srah alQamar: So We opened the gates of heaven, with water pouring forth. And We caused the earth to
gush forth with springs, so the waters met (and rose) to the extent decreed. (Q. 54:11-2) Genesis 7:11
recounts this story as follows: On that very day, all the springs of the great abyss broke through. The
windows of the sky were opened. The holy Qurn says: So the Ark floated with them on the waves
like mountains. (Q. 11:42) People who experience sea voyage know that currents rise to the
mountains only when a whirlwind is at work. So the presence of tides in the Noachian flood indicates
that the tornado was already blowing. Mentioning an effect leads one to the cause. This literary
technique has been applied in the holy Qurn in more than one place. It has jointly mentioned the
25

Al-Lisn al-Ara , N.K.TH.

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40

winds and the sea currents so as to show that both are interdependent. Both work together to create the
meaning. For example the Almighty says: He it is Who enables you to traverse through land and sea;
so that you even board ships;- they sail with them with a favorable wind, and they rejoice thereat; then
comes a stormy wind and the waves come to them from all sides (Q. 10:22)
Another important and noteworthy fact is that the words: So the Ark floated with them prove that
winds were blowing. We know that the holy Qurn, at another occasion, has clarified that had God
stopped the airs, the arks would stand still. The Almighty says: And among His signs are the ships,
smooth-running through the ocean, as mountains. If it be His will He can still the wind: then would
they become motionless on the back of the ocean. (Q. 42:32-3) Elsewhere, the holy Qurn says:
Among His signs is this, that He sends the winds, as heralds of glad tidings, giving you a taste of His
mercy,- that the ships may sail by His command (Q. 30:46)
This explanation shows that the source of punishment for the People of Noah (sws) was a hurricane
that brought heavy rains. Water from the sea nearby gushed and heavy floods sprang from
everywhere. In this hurricane, the ark of Noah (sws) stopped at the mountain Jd . It is important to
note here that the interpreters of the Torah have committed a blunder. Genesis 8:1 says: And He
made a wind pass over the earth, and the waters began to subside. The springs of the abyss were
stopped up, and so were the windows of the sky. The downpour from the sky was checked.
Apparently it means that God sent normal wind to stop the cyclone but this is not true. The more
probable interpretation is that it was merely the command of God. This we understand in light of
Srah Hd: Then the word went forth: O earth! Swallow up thy water, and O sky! Withhold! And
the water abated, and the matter was ended. (Q. 11:44)
This misinterpretation owes itself to the fact that the order was first recorded in Hebrew. In Hebrew,
order and command and winds are expressed by a single common word. The holy Qurn has
corrected this misinterpretation is this verse. The holy Qurn often mentions the misinterpretations
given by the people of the book and corrects it. We have already discussed it at length.

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41

19
Sequence of the Stories, their relation with the oaths and their Context
These stories are obviously related with the oaths sworn in the beginning of the srah. We have
already explained this. However, it requires a detailed analysis. The stories of the Qurn contain
different aspects of advice and admonition as well as proofs and arguments. This makes it possible to
alter the sequence of the stories to suite the themes discussed. We will discuss briefly the order in
which the stories have been put in this srah.
One aspect of the order in the stories described here is quite clear. The story of Moses (sws) and Lot
very clearly contain both the glad tiding and the admonition. If we ponder over the issue we learn that
the same is the case with the winds. They sometimes appear as blessing and at another occasion as
source of punishment. This explains why the story of Abraham (sws) prefaces the rest of the stories.
It is followed by the story of Lot considering the fact that Arabs frequently passed through the trade
routes where the remains of the destroyed towns were found. The addressees of the Qurn were
therefore able to witness these signs with their very eyes. The srah opens with an oath by the winds
which scatter dust, then carry the burden. It refers to the function of the winds employed in the
destruction of the people of Lot: For they were crushed through stifling winds that covered their
abodes with sand and stone pebbles. These were so heavily piled that the whole town was buried
beneath them.
Furthermore, as has been explained earlier, the Divine statement that On the earth are signs for
those of assured faith has a clear proof in the story of Lot. This has been fairly detailed in the
eleventh section.
In short, these are the four reasons that the story of Lot has sequential preference.
The next story is that of Moses (sws). Firstly, this story has been related many times in the holy
Qurn. It contains many valuable signs and morals. Secondly, it has a deep connection with the
second portion of the muqsim ih, that is and those that lift and bear away heavy weights, and those
that flow with ease and gentleness as discussed earlier.
There is point to be noted here. This story and the previous one start with the name of the Prophets.
It gives a slight hint that the aspect of blessing is prominent in these stories. The later stories start with
the name of the nation of the respective Prophets showing that the aspect of punishment is dominant.
In this regard, d and Thamd are specially mentioned. This is well understood that the source of
punishment inflicted on them (i.e. By the rippled clouds) was rippled clouds. A little more
deliberation will take us to the conclusion that the sequence adopted in the oaths is also kept up while
relating the stories of parallel nations. In the mention of d and Thamd, the former has been
preferred. The reason is that they were destroyed first. Another reason is that the source of their
destruction was a combination of winds and the clouds.
In the last comes the story of Noah (sws). It presents an everlasting portent of Allahs blessing on all
the nations and ummahs. The following verse hints towards this reality: When the water overflowed

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42

beyond its limits, we carried you in the floating Ark that We might make it a reminder to you, and that
bearing ears retain it. (69:11-2) We have seen in the previous discussion that in this story, the earth,
heaven, wind, clouds, boat and water, in short, all the signs of God have been put together. This
quality has made the story a collection of internal as well as external signs and arguments. This makes
this story correspond to the oaths by the winds in the beginning and also for the conclusion. However,
it has been mentioned after the portents of the earth and the heaven along with the mentioned
arguments. Thus in a way this story befittingly recapitulates the previously mentioned arguments.
Besides, the d and Thamd were given the rule on the earth later than Noah (sws). It entails that
the story of Noah (sws) is mentioned after the d and Thamd. Another example of this type of
ordering themes is found in the following verse: And that it is He Who destroyed the ancient 'Ad
(people), And the Thamd nor gave them a lease of perpetual life. And before them, the people of
Noah (sws), for that they were most unjust and most insolent transgressors. (Q. 53:50-3) Since this
story is well known and famous the holy Qurn merely gave a passing reference to it. Also it has
been mentioned as a final story.
Besides, it is an outstanding form of brief introduction and a change of style that illustrates that it has
a greater importance for its special and permanent connection with the past events. Therefore, the
word a f n in has not been used as is the case with the story of Moses (sws), d and Thamd.
That is why this story does not come with connection to the story of Abraham (sws).

20
Relation of the Passage 47-51 with the Succeeding Verses
Islamic teachings are based on three fundamental articles. These include ta d, the Last Judgment
and rislah. Because these three beliefs are strongly interrelated, these are often mentioned together.
Sometimes the discourse suddenly shifts from one of these to another.
We have clarified in the beginning of the eighth section that all proofs for the Day of Judgment and
the rislah basically appear as the necessary and substantial result of belief in the unicity of God. The
first two are considered branches of ta d. This general reality made it possible that proofs for
ta d have been given just after mentioning the reward and punishment to close the argument. The
style of expression adopted here is so outstanding that the discourse is never broken. However, it
continues shifting from one point to another giving a slight indication of the belief in rislah. The
holy Qurn says:
Text and Translation Q. 51: 47-51

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43

With power and skill did We construct the firmament: We have boundless power. And We
have spread out the earth: How excellently We do spread out! And of everything We have
created pairs: That you may receive instruction. Hasten you then to Allah. I am from Him a
Warner to you, clear and open! And make not another object of worship with Allah. I am from
Him a Warner to you, clear and open! (Q. 51:47-51)

21
Explanation of Words and T wl of Sentences and Phrases Q. 51: 47-51

wa al-s m ..............l msin

This part of the discourse is joined to the evidences given above regarding reward and punishment.
Thus the adduced evidence follows circumstantial demonstrations.
i ydin, with power
The phrase ayyadah means: He lent power to him. The Qurn reckons it at another occasion that
the sky is a symbol of Gods invincible power and strength and His abounding wisdom: What! Are
you the more difficult to create or the heaven? He has constructed it. (Q. 79:27)
l msin , having boundless power
Gods power is boundless. One cannot deny the fact that the maker of the sky has boundless power.
He has vast choices. This becomes obvious if one observes the vastness of the sky, its height, its
beauty, and its shore-less corners.
r shnh, spread it out
Allah made the earth the floor for His creatures. Elsewhere the holy Qurn says: Who has made
the earth your couch. (Q. 2:22) It declares at another occasion: Have We not made the earth as a
wide expanse? (Q. 78:6) At another occasion, the Almighty says: It is He Who has made the earth
manageable for you, so traverse you through its tracts. (Q. 67:15)
Kh l qn, We created
The context and placement of the verse shows that the heightening of heaven and the spreading of
earth is also included in the meaning of creation (khalaqn). In considering this aspect, the whole
verse can be paraphrased as follows: He raised the heaven and unfolded the earth and created a
countless number of benefits out of it. Likewise, He has made everything in pairs so that you know
that the Last Judgment will be held and learn that He alone is the provider of every creature. He is

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44

above every creature. He is powerful, merciful and wise. This will be discussed in next chapter in
detail.
Zawjayni, pairs
The word zawj implies two significations. Firstly, it connotes that one part complements the other.
The one suits and corresponds to the other. Both cooperate to produce a common result. It is clear
from the following verse: We made his partner suit him. (Q. 21:90) Secondly, each part of the pair
parallels and contrasts the other. For instance: And have sent down water from the sky. With it have
We produced diverse pairs of plants each separate from the others. (Q. 20:53) At another place the
holy Qurn says: And We produced therein every kind (zawj) of beautiful growth. (Q. 50:7)
minhu n dhrun mu nun, from Him a Warner
Minhu in this phrase means: from him. This is not a preposition used with the word nadhrun. The
Arabic word andhara does not require a preposition. The verb attaches a direct object. It is said
andharahu iyyhu. A warned B of something. It is not said: andharah minhu.
A number of such examples can be found in the holy Qurn. The phrase minhu nadhrun mu nun
occurs twice in this passage. It is not repetition. The phrase in both of its occurrences delivers a
different message. In the first instance of its use here it implies encouragement. It shows that Allah
has sent the Warner with His special blessing to stop you from ignorance and to urge you upon
seeking His nearness. In the second instance it has been used as a warning. It conveys that polytheism
is a great sin which is unforgiveable. So He sent a Warner whose duty is to inform you of the severe
consequences of this great sin so that you could avoid it.

22
Creation in Pairs and T w d, Risl h and Day of Judgment
The belief in ta d is very natural and clear to the human intellect. It does not need proofs. That is
why most of the worldly religions teach belief in one God. It is a universally accepted reality. This
wide universe and its contents distinctly witness His existence. It is impossible to deny the belief in
ta d. Conflicts and dissention are based on the way of accepting God instead of His acceptance or
rejection. People believe in Allah but do not do so as they should. Consequently, they are considered
as rejecters in spite of their belief in His existence. The holy Qurn has described this reality in these
words: And most of them believe not in Allah without associating other as partners with Him! (Q.
12:106) Therefore, whenever the holy Qurn calls the human to believe in Allah, it adopts such a
style which negates polytheism. It aims at removing the basis of the evil. It also explains that ta d,
rislah and the Day of Judgment are a necessary corollary of belief in God. The holy Qurn adopts
this manner of argument in brief as well as in concise descriptions. But finding no time to go into
details we will lean on necessary points only.

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Creation of everything in pairs has two different aspects. Both the aspects come from different
meanings of the same word i.e. al-zawj.
1. The first aspect is that, the whole universe, in spite of its vastness and the differences of its
contents, witnesses that its Creator is one and only. He, alone, is managing this universe. He alone is
its occupant and owner. If each part of it had a different creator or manager, it would have been
impossible to make these different things to cooperate with each other. These different classes of
creations could never agree to work for a shared result that is not to their personal benefit. Whereas on
the other hand, we find all parts of the universe always ready for the service to the rest.
A group of atheists and philosophers think that the germination or development and completion of
everything are resulting from forces working hidden within the things. Those forces create suitable
parts for a thing and fulfill all of its needs. We dont consider this to be the right thinking. If the
development of everything is based on the movement or instruction of its inner forces, how can these
forces make it compatible with other objects which are far away from its needs or knowledge? The
compatibility of one part of a pair with its other part is clear evidence that their creator is an entity
totally different and above them who knows their benefits and makes each part of a pair suitable for
the other.
Furthermore, it should not be ignored that this world is a unit as a whole. Many of its aspects seem to
be faulty and its existence is dependent on a complement entity that could bring it to perfection such
that it is no more suffering from these faults and is able to fulfill its purposes. This very thing is called
the Day of Judgment.
Looking carefully into this reasoning leads us to two great realities.
Firstly, it proves the existence of a powerful and wise creator, who made one thing a complementing
counterpart of another so that both work united for the benefits of human beings.
Secondly, it supports that a resurrection and Day of Judgment function as a pair of this temporary
world. For more detail on this aspect, see my commentary of Srah al-Shams.
2. The second aspect of the argument is that God has created numberless creations. The created
things differ with each other in many aspects despite their unity of origin. This proves that there is a
Creator who manages the system of this universe. He is taking care of the needs of these things.
Necessarily He is alone and above these created things. That is why, in spite of the differences
between the objects, He manages the system in such a way that none of the parts clashes with the
others and the whole system of the world is working harmoniously.
As much as it proves that Allah has no partner to share His power, dominion, knowledge and
wisdom, it also establishes that He will deal with everything on merit. He will not deal with the pious
and sinners, and the obedient and the arrogant, in the same way. This is a clear and manifest argument
for reward and punishment. This has been expressed numerous times in the holy Qurn. We need not
detail it here.
This argument regarding the creation of everything in pairs, in both of the aspects, leads to the
conclusion that the universe has a creator who alone is managing the universe. It also proves that the
Creator is kind and loving. His knowledge and mercy enshrouds everything. Everything from the

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heaven to the earth is in His shelter and possession. He has put the created things in service to human
beings.
Since His mercy and power cover everything He is the only source of help and support. In His hands
is all good. It is only by His permission that any harm comes to those who disobey Him and seek help
from other than Him. This has been openly explained in many places in the holy Qurn. The
Almighty, for example, says:
What Allah out of his Mercy does bestow on mankind there is none that can withhold: what
He does withhold, there is none that can grant, apart from Him: and He is the Exalted in Power,
full of Wisdom. O men! Call to mind the grace of Allah unto you! Is there a creator, other than
Allah, to give you sustenance from heaven or earth? There is no god but He: how then are you
deluded away? (Q. 35:2-3)
The implication is that how, then, are you turning away from Him, Who is your refuge and protector
while you find His blessings abundant and His mercy boundless.
The best expression of His mercy is the fact that He sends Messengers and Prophets for the guidance
of human beings. They are sent to warn people from the way of the sinners who turn their face from
their real Creator and go astray. The main duty of the divine messengers, therefore, is to invite people
to adopt the path leading to their real Lord and to admonish them of the painful doom nearing them
every second.
A person rejecting the advice of these Messengers, who come with clearly established evidence,
leads himself into destruction. He himself is to be blamed for the unfortunate consequences. This is
because firstly he flees from His Lord. Secondly, he does not accept what His Messengers tell him.
Thirdly, he rejects all the painful inflictions waiting for him as a result of his wrongdoings. The last
three verses guide us to these three things. These invite to the belief in ta d in a way that includes
belief in rislah and the Day of Judgment. These verses also reveal that believing in the Divine
Messengers and the Resurrection is a necessary corollary of belief in the most kind, powerful and
wise God.

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47

23
Coherence and Context Q. 51: 47-51
The above proves that the basic thrust of these verses is to invite the unbelievers towards Allah, who
provides them with food and shelter. These verses employ natural evidence. These also tell us that the
disobedient to God and the rejecters of the admonition of His Messenger are awaited by a horrible
treatment. These verses warn people that if they follow the path of such unfortunate folks, they would
meet the fate of their leaders. The holy Qurn says:
But if they turn away, tell them: I have warned you of a stunning punishment like that which
overtook the d and the Thamd! (Q. 41:13)
These verses also clarify that there is no God but Allah who alone provides His servants with shelter.
He protects all, but is not protected. Everything in the universe evidences His blessings, power,
knowledge and wisdom. So worship Him and listen to the advice of His Messengers who have been
sent to ask people to follow the way of virtue and do good deeds so that He might forgive them. The
same message was delivered by Noah (sws) to his people. The holy Qurn says in this regard:
We sent Noah (sws) to his People (with the command): Do warn your people before there
comes to them a grievous penalty. He said: O my People! I am to you a warner, clear and
open: That you should worship Allah, fear Him and obey me: So He may forgive you your
sins and give you respite for a stated term. (Q. 71:1-4).
If we carefully analyze this passage it becomes clear that it mixes warning with encouragement. This
is not the only instance that the Qurn mixes warning and glad tidings. Indeed most of the stories of
the Qurn combine the two. For example, the story of Abraham (sws) and Lot in Srah al- ijr starts
as follows:
Tell My servants that I am indeed the Oft-forgiving, Most Merciful; And that My penalty will
be indeed the most grievous penalty. Tell them about the guests of Abraham (sws). (Q. 15:4951)
Likewise, the stories of ancient people related here do not only warn the people but draw their
attention towards the beneficent and merciful Lord.
After a mention of the three basic articles of faith i.e. ta d (unicity of God), mad (Resurrection)
and the rislah (the institution of prophecy), the discourse turns to console the holy Prophet (sws).
This consolation also has some meaningful aspects. This consolation has been repeated throughout the
holy Qurn. Sometimes it is put at the end of surhs. Some examples have been cited in the
commentary on the previous srah. On this basis, this srah also concludes in consolation to the
Prophet (sws). Here it adopts a style which is so precise that it covers most of the important aspects in
this regard. The Almighty says:
Text and Translation Q. 51: 52-60

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Similarly, no apostle came to the peoples before them, but they said in like manner, A
sorcerer, or one possessed! Is this the legacy they have transmitted, one to another? Nay, they
are themselves a people transgressing beyond bounds! So turn away from them: not yours is the
blame. But teach for teaching benefits the believers. I have only created Jinns and men, that
they may serve Me. No sustenance do I require of them, nor do I require that they should feed
Me. For Allah is He Who gives sustenance,- powerful, mighty. The wrong-doers are granted a
respite similar to the one granted to their fellows: then let them not ask Me to hasten that! Woe,
then, to the unbelievers, on account of that day of theirs which they have been promised! (Q.
51: 52-60)

24
Explanation of Words and T wl of Sentences and Phrases Q. 51: 52-60
K dhlik , similarly
This word introduces a new independent passage. This means that it is a totally new discussion. This
word i.e. kadhlika beckons to the rejection of the Prophets (sws) by the people of earlier nations. The
whole message can be paraphrased as follows:
Every nation that rejected the Messengers raised among them did so after the fashion of the above
mentioned people. Therefore, you do not have to worry over their deeds. Do not let the delay of
domination of the truth overcome you and do not hurry towards the day of triumph.
l s irun w m jnn, they said: a sorcerer, or possessed
The comment of Pharaoh has been discussed above where the Almighty says: But (Pharaoh) turned
back with his chiefs, and said, A sorcerer, or one possessed! (Q. 51-39) The same words were used
for other Prophets of the past. The Qurn points out that the holy Prophet (sws) received the same
response. The above phrase refers to the response of the addressees of the Prophet (sws).
t w w ih l hum q wmun ghn, Is this the legacy they have transmitted, one to another?
Nay, they are themselves a people transgressing beyond bounds!
The question here implies an exclamation. The conjunction al draws the attention of the listener
to the reality. The whole sentence can be interpreted as follows: Their statement that the divine
Messenger is a sorcerer or possessed one is utterly against reality. It seems that their ancestors advised

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this to them and that is what they followed. They have been utterly blind refusing to use their brains.
It also draws their attention toward the fact that what they say is based on their pride and ignorance.
t w ll nhum f m nt

im lm, So turn away from them: not yours is the blame.

Leave them for a considerable time so that they can revise their stance. Such a command to the holy
Prophet (sws) does not mean that he should let them go astray but it contains the following pieces of
advice.
First, they should be left alone for a short time so that their enmity loses heat.
Second, their rudeness should be cured sympathetically. Their matter should be left to God to decide.
The holy Qurn asserts:
Therefore do give admonition, for you are one to admonish. You are not one to manage (their)
affairs. But if any turn away and reject Allah,- Allah will punish him with a mighty
punishment, for to Us will be their return; Then it will be for Us to call them to account. (Q.
88:21-6)
At another place, the Qurn puts in: Your duty is to make (the Message) reach them: it is Our part
to call them to account. (Q. 13:40)
Thirdly, the Messenger should not run after their addressees to make their wish to convert them into
Muslims come true and should not lose his energy for their cause. This has been repeated many times
in the holy Qurn. Consider the following verse: You would only, perchance, fret yourself to death,
following after them, in grief, if they believe not in this Message. (Q. 18:6) At another occasion it
warns him (the Prophet) in the following words: So let not your soul go out in sighing after them: for
Allah knows well all that they do! (Q. 35:8)
For these reasons, whenever the Qurn orders the Prophet (sws) to leave the rejecters, it also
conveys the following messages:
First, it threatens the rejecters.
Second, it promises divine help to the faithful.
Third, there is consolation to the Prophet stating that he has fulfilled his duty. He needs not worry
about the result.
Fourth, it advises the holy Prophet (sws) to remain steadfast in his belief and to offer the prayer. It
also advises him not to worry about the respite given them and to accept Allahs decision as He is the
savior. He shows the right path to whomever He chooses. He never hastens to punishment and gives a
chance to those who repent over their deeds. Therefore, it is a duty of every Muslim and the
Messenger to show patience, and to tolerate the rejection and wait for the triumph of the truth.
The holy Qurn presents clear evidences in support of this interpretation. For example, it declares in
Srah al-Muzzammil:

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And have patience with what they say, and leave them with noble dignity. And leave Me (deal
with) those in possession of the good things of life, who yet deny the truth; and bear with them
for a little while. With Us are fetters, and a fire, and a food that chokes, and a penalty grievous.
(Q. 73:10-13)
At another place, this theme has been put in as follows:
And turn away from those who join false gods with Allah. For sufficient are We unto you
against those who scoff,- Those who adopt, with Allah, another god: but soon will they come to
know. We do indeed know how your heart is distressed at what they say. But celebrate the
praises of your Lord, and be of those who prostrate themselves in adoration. And serve your
Lord until there come unto you the Hour that is certain. (Q. 15:94-9)
Srah al-Sfft says:
Already has Our word been passed before to our servants sent, that they would certainly be
assisted, and that Our forces,- they surely must conquer. So turn you away from them for a little
while, and watch them, and they soon shall see! Do they wish to hurry on our punishment? But
when it descends into the open space before them, evil will be the morning for those who were
warned! So turn you away from them for a little while, and watch and they soon shall see! (Q.
37:171-9)
The whole of Surh al-Shuar explicates aspects of this reality. It says that although most of the
rejecters do not accept the faith, Allah never rushes towards the infliction of His doom. So the
Messenger should not be disheartened over the delay in appearance of divine judgment. To prove this
point, the srah presents the stories of the past people. Each story is followed by the verse: Verily, in
this is a sign: but most of them do not believe. And verily, your Lord is the one, exalted in might,
Most Merciful. (Q. 26:8-9, 103-4, 121-2, 139,40, 158-9, 174-5, 190-1)
Wa dhakkir, and warn
Besides ignoring the previously mentioned group of rejecters, you must continue advising the
general addressees. It is useful for them all. The wisdom of the continuous reminder to the generality
is explained in the following verses.
al-dhikr, reminder
Although the word is used for advice in general, here it refers to the reminder of the Day of
Judgment as is clear from the following verse from Srah Ibrhim: And teach them to remember the
days of Allah. (Q. 14:5) We know that in the holy Qurn the arguments for reward and punishment
are mostly followed by the verses which contain the word dhikr as in: Verily in this is a message
(dhikr). (Q. 39:21 and Q. 50: Elsewhere the words ta siratan a dhikr (there is a reminder and a
message in it (Q. 50:8) have also been mentioned in the same context.
Dh l-quwwatin al-m tn, powerful, mighty
Due to the stop at the word matn, we cannot judge its right declension (ir ). Due to absence of
any ir difference of reading and pronunciation of the ending of the sentence is out of question.

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However, the scholars have differed over the ir of the word. Some people consider it to be in the
genitive (majrr). They hold that it is an adjective qualifying the preceding noun al-quwwah (might).
Actually, al-quwwah originally signified the strength of a rope. We know that the word matn and the
word abl collocate. This makes it more probable that the word matn here qualifies the noun alquwwah. The word matn is not used in the feminine form since it is formed after the formation fal
which is used both for the masculine as well as the feminine gender. For instance, the holy Qurn
says: inna ra mata Allahi qar um (for the Mercy of Allah is always near) to those who do good.
(Q. 7:56) In this sentence the feminine word ra mah has been described as qar which is masculine.
Yet both agree.
Some other scholars think that the word matn is in the nominative (marf). Thus they make it an
adjective of the phrase dhu al-quwwah (the one possessed of quwwah, strong). But this word (matn)
has not been used as an attribute of Allah. Therefore, it seems better to consider that a pronoun h
(his) has been left unstated. The proper construction would be al-matn qu atih which means the
one whose power is matn, i.e. strong. Thus both the views on the declension of the word matn do not
affect the meaning.
Dh n n, respite
Dhan is used for a filled bucket. An empty vessel is not called dhan . From this signification this
word has been used for fortune. Abu Dhuib says in one of his verses:
La amriki a al-many ghli t
Li kulli an a in minh dhan
By your life! None can escape death. Every son born of a father has a certain share (dhan ) in
it.26
Aqlamah b. Abdah, in his laudatory remarks for arath, says:
a f kulli qa min qad kha a a i nimat
a uqqa li Shasin min nadka dhan
You have honored every nation with your generosities and Shsh has a right to enjoy a share
from it.27
In the above verse, the word dhun has been used for a short respite granted to the unbelievers. The
holy Qurn says that whatever they want to enjoy from the short life, let them do, until the time is
over. Time and food destined for them from Allah should reach them. Let them do whatever evil they
want to commit. They have to face a dreadful doom. Notice how the word dhun has embellished the
expression and lent great eloquence to it. The next verse supports this interpretation. Many other
verses can be found in the holy Qurn supporting this point of view. For example, the verse:
But your Lord is Most forgiving, full of mercy. If He were to call them to account for what they
have earned, then surely He would have hastened their punishment, but they have their
appointed time, beyond which they will find no refuge. (Q. 18:58)

26
27

Lisn al-Ara , Dh-N-B

See Al- a ars commentary on Q. 27:9.

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In this verse, the promise signifies the exact time of punishment. Similarly, dhun illustrates the life
given to unbelievers by Allah. When they would have used up the bounties of Allah destined for them
and they would have finished with what they wanted to do, their bowl will be filled i.e. their time
would be over.

25
T wl of the Last Three Verses
These three verses give a very important message. In these verses, the purpose of the creation of
human beings has been stated. These also refer to the Last Judgment which is a necessary corollary of
this purpose of creation. These contain a glad tiding for the faithful and a threat for the rejecters.
Therefore, under this heading, we will discuss these things connecting them with some other realities.
In the interconnection and coherence of these verses, important evidence to the necessity of reward
and punishment is buried. They also clear the doubt of the disbelievers about the reward and
punishment, who infer from the delay in the seizure that the judgment might never come. This aspect
of these verses makes plain their relationship with the preceding and the succeeding passages. I intend
to highlight all these indications and discuss these verses in detail.
The context of the verses clearly shows that their main purpose is to express the wisdom behind the
delay in the seizure of the rejecters and the unbelievers. This theme has been clarified at different
occasions in the holy Qurn. However, these verses provide the clearest evidence to the fact. In this
context they come as evidence to the fact mentioned in the previous verses: fata alla anhum to almuminn (So turn away from them: not yours is the blame. But teach (your Message) for teaching
benefits the Believers. (Q. 51:54-5).
The detail of the argument follows. Worldly masters put their servants in service to them. They want
them to be a source of provision of food, or power and honor for them. Allah has, however, not
created humans and the jinns for such a purpose. He himself provides all the sources, including
sustenance and wealth to His creatures. He does not need their help in any situation. But it does not
mean that He has let the human free after creating them nor that He does not have anything to do with
them. Such a view is sheer nonsense. There is no room to doubt that Allah has not created the human
beings for His personal benefit. He is above receiving help from others. He has created them so that
they can take benefit from His bounties, win His favor and enjoy the blessing of this world as well as
the Hereafter. Those who look into the matter carefully cannot ignore that the perfect success for the
human beings lies in worshipping God, winning His favor and obeying His orders for He has
commanded them only that which brings success to them and lends them excellence and perfection.
They have been created to achieve such excellence and perfection. The good things (khayrt) are
hidden. It is through the creation that they become manifest. The potential materializes into reality.
This gives rise to further good. This way the created things develop and progress on the plan of

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excellence and perfection. The holy Qurn says in this regard: If any do seek for glory and power,to Allah belongs all glory and power. To Him mount up all words of purity. (Q. 35:10)
This reality gives rise to two important points. Firstly, Allah never hastens to punish people for their
misdeeds. He gives them respite so that those capable of bringing a change in them should use this
opportunity. Allah says:
If Allah were to punish men for their wrong-doing, He would not leave, on the earth, a single
living creature: but He gives them respite for a stated term. (Q. 16:61)
Secondly, when they do not abandon their evil activities even after Allah has given His warnings,
they are necessarily annihilated. In this regard, the holy Qurn says: Such were the populations we
destroyed when they committed iniquities; but we fixed an appointed time for their destruction. (Q.
18:59)
The Qurnic words dh al-quwwata al-matn combine two points:
First, humans and the jinns are not related to Allah the way slaves are related to their masters.
Masters totally depend on their servants who are a source of their sustenance, honour and dignity. If
their servants rebel against them, their high status is ruined. Allah is totally free of such need for help.
His kingdom is built on His own scheme. Neither is He in need of any help nor does enmity of
someone affect Him.
Second, the respite Allah Almighty gives to the rejecters does not mean that they are beyond His
control or that He will not hold them into account or that they will always remain at large. No, they
are always under His control. He can seize them anytime. Confident in His power and strength, He
leaves them for a while as He knows no one can cross the boundaries He marks. This has been
explicitly mentioned in the succeeding verse (verse 59).
In the light of above discussion, we can see that the verses 56-58 bring two things to light about the
rejecters. Firstly, the rejecters are granted respite to think over their issue and change their behavior.
Secondly, if they do not utilize the respite and persist in rejection of the truth they would be executed.
Similarly, these verses give the Prophet (sws) two messages. Firstly, he should continue with his call
to the faith. Secondly, he should not worry about the response of the rejecters. He should spend his
spare time in prayer and singing hymns to God.
A parallel in the holy Qurn explains this topic in the following words: Enjoin prayer on thy
people, and be constant therein. We ask you not to provide sustenance: We provide it for you. But the
Hereafter is for righteousness. (Q. 20:132)
If you consider both groups of the verses (Q. 20:132 and Q. 51:56-8) you will learn that both of them
elucidate that Allah does not need any help from His human servants. Worshiping and serving Him is
their duty and to their benefit. Similarly, at more than one place, advice has been given to offer
prayer, to be attentive to God and to leave the matter of the disbelievers to Allah. Here, it has been
told that we all are servants of God and all the systems are working according to His schemes.
All this detail shows that, in these verses, some points of wisdom have been discussed. Some of
them are given below.

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1. The purpose of the creation of mankind and the jinns is that they should serve God.
2. Worship and service to the masters are different things. Allah requires obedience from His
servants, not service. It explains the nature and reality of the lordship of God.
3. The purpose for which the mankind have been created and the blessings of God require that the
rejecters are not caught imminently for their sins. They are given considerable time to mend their
behavior to the truth.
4. The wisdom behind the creation of mankind and the divine attribute of justice require that
reward and punishment are applied and that the truth be made triumph over falsehood.
5. The faithful should not hurry for the triumph of truth over falsehood. They should rather remain
content with Allahs decision. Whatever happens is approved by the wise God. It is the demand
of Gods wisdom, justice and blessing.
6. The soul of all the worship rituals is the prayer and the celebration of the praises of God for it
implies submission (to God) as well as reliance on Him.
The central theme (umd) of these verses is the necessity of the Last Judgment. The creation of
mankind and jinns for a specific purpose requires that they should be held accountable for their deeds
one day. It also entails that this world is ephemeral and not everlasting. The humans and other
creatures must meet an end. Therefore, the truth will triumph over short-lived falsehood. Several
verses of the holy Qurn explain this reality. Consider the following passage:
How many were the populations We utterly destroyed because of their iniquities, setting up in
their places other peoples? Yet, when they felt Our punishment, behold, they flee from it. Flee
not, but return to the good things of this life which were given to you, and to your homes in
order that you may be called to account. They said: Ah! woe to us! We were indeed wrongdoers! And that cry of theirs ceased not, till We made them as a field that is mown, as ashes
silent and quenched. Not for idle sport did We create the heavens and the earth and all that is
between! If it had been Our wish to take just a pastime, We would surely have taken it from the
things nearest to Us, if We would do (such a thing)!28 Nay, We hurl the truth against falsehood,
and it knocks out its brain, and behold, falsehood does perish! Ah! Woe be to you for the false
things you ascribe to Us. To Him belong all creatures in the heavens and on earth: Even those
who are in His (very) presence are not too proud to serve Him, nor are they ever weary of His
service: They celebrate His praises night and day, and do not ever flag or intermit. (Q. 21:1120)
These verses clearly explain that Allah has been replacing the cruel and miscreants with other
people, for He had not created them to have fun or make merry. He would not sit and watch them
ignoring whatever good or evil they make and not take them into account for their deeds. Allah is
truth and He loves the truth. Therefore, he distinguishes truth from falsehood. Everything except God
is false. If anything truly exists, it is only because it garments itself in the truth by worshipping and
submitting to God. All the respected angels live only on account of their worship to God and
submission before Him. They worship Allah continuously and earn a right to living. One refusing to
enter Allahs submission exposes himself to destruction and makes himself a target of Allahs wrath.
All these things signify Allahs greatness, His wisdom, justice and His blessing. They bear a threat for
the cruel reprobates and a good tiding for the God-fearing and the pious.
The above discussion clearly shows that these nine verses were revealed for the consolation of the
holy Prophet (sws). But along with the consolation, they carry a few other messages to him which
follow:
28

I.e. He is exalted enough for taking something as sport from this lowly universe.

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1.
2.
3.
4.
5.
6.
7.
8.

55

Gossip and comments by the cruel and miscreants should be ignored.

To have patience and wait for the victory of the truth.
Allah is wise, Just and Merciful.
Giving the cruel a delay is a part of the divine wisdom.
Allah has set up a specific time for everything.
Allah has created all the creatures for a defined purpose.
Essence of worship and reality of service are totally distinct things.
The Last Judgment and resultant grant of reward and infliction of punishment is inevitable.

All these themes have been put in a striking sequence. Each among these proves and leads to the
other. The discussion culminates in a mention of the theme of the srah, that is, to admonition and
threat (takh f) so that the people can relent to their Lord.
_____________________