النص المفهرس

314
Surah Al-Mu'minun : 23 : 23 - 30
are run with wheels may also be added to fulk (boats) because they
render the same service.
Verses 23 - 30
وَلَقَدْ أَرْسَلْنَا نُوُحًا إِلَى قَوْمِهِ فَقَالَ بِقَوْمِ اعْبُدُوا اللهَ مَالَكُمْ مِّنْ إِلّهِ
غَيْرُه، ﴿ أَفَلاَ تَتَّقُوْنَ ﴿٢٣﴾ فَقَالَ الْمَلَوُا الَّذِيْنَ كَفَرُوْا مِنْ قَوْمِهِ مَا
هذَا إِلاَّ بَشَرٌ مِّثْلُكُمْ " يُرِيْدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ * وَلَوْشَآءَ اللهُ لَأَنْزَلَ
مَلْئِكَةً حَجُ مَّا سَمِعْنَا بِهِذَا فِىَّ أَبَآئِنَا الْأَوَّلِيْنَ ﴿٤﴾ إِنْ هُوَ إِلاَّ رَجُلٌ بِهِ
جِنّةٌ فَتَرَبَّصُوا بِهِ حَتَّى حِيْنٍ ﴿٢٥﴾ قَالَ رَبِّ انْصُرُنِى بِمَا كَذِّبُوْنٍ
، فَاَوْحَيْنَا إِلَيْهِ آَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَ وَحْيِنَا فَإِذَا جَاءَ أَمْرُنَا
وَفَارَ التَّنَّوْرُ " فَاسْلُكُ فِيْهَا مِنْ كُلِّ زَوْجَيْنِ اثْنَيْنٍ وَأَهْلَكَ اللَّ مَنُ
سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمٌُ وَلاَ تُخَاطِبُنِىْ فِى الَّذِيْنَ ظَلَمُوْاٌ إِنَّهُمْ
مُغْرَقُوْنَ ﴿٢٧﴾ فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَّعَكَ عَلَى الْفُلْكِ فَقُلٍ
الْحَمْدُ لِلهِ الَّذِىُ نَجْنَا مِنَ الْقَوْمِ الظُلِمِيْنَ ﴿٢٨) وَقُلْ رَّبِّ آَنْزِلُنِى
مُنْزَلاً مُّبْرَكاً وَأَنْتَ خَيْرُ الْمُنْزِلِينَ ﴿٢٩) إِنَّ فِىُ ذِلِكَ لَايْتٍ وَّإِنُ كُنَّا
لَمُبْتَلِيْنَ ﴿٣٠﴾
And surely, We sent Nuh to his nation. So he said, "O
my people, worship Allah. You have no god whatsoever
other than Him. So, do you not fear Allah?" [23] So, said
the disbelieving chiefs from among his nation, "This
(man) is nothing but a human being like you. He
wishes to impose his superiority over you. Had Allah
willed, He would have sent down angels. We have not
heard of such a thing among our forefathers. [24] He is
none but a man possessed by madness, so wait for
(what happens to) him, for some time" [25]
He said, "My Lord, help me, for they have belied me."
[26] So, We sent Our revelation to him, saying, "Make the

315
Surah Al-Mu'minun : 23 : 31 - 41
ship under Our eyes and Our revelation. So, when Our
command comes and the oven gushes forth, take on its
board a pair of two from each (species) along with your
family, except those of them against whom the word
has already passed. And do not speak to Me (in favour)
of those who did wrong. They are sure to be drowned.
[27] So, when you and those with you, are well seated in
the ship, say, 'Praise is for Allah who saved us from the
wrongdoing people.' [28] And say, 'My Lord, make me
land a blessed landing. And You are the best of those
who bring (someone) to land". [29]
Surely, there are signs in it and We do always test
(people). [30]
means oven تنُّوُر And the oven gushes forth - 23:27). The word) وَفَارَ التَّنُورُ
which is used for making flat, round bread, and is also used in the sense
of the whole earth. According to some people , is a specific oven in the
Kufah mosque, while others believe that it was somewhere in Syria.
Sayyidna Nuh Mal was informed by Allah that when water began
boiling forth from the ,'s (oven) that would be the sign of the coming of
the Deluge (Mazhari). The story of Sayyidna Nuh &CCE , the Deluge and
his Ark has been reported in some earlier Surahs (See Volume 4, p. 626 to
643).
Verses 31 - 41
ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آ خَرِيْنَ ﴿َ﴾ فَاَرْسَلْنَا فِيُهِمْ رَسُوْلاً مِّنْهُمْ
أَنِ اعْبُدُوا اللهَ مَالَكُمْ مِنْ إِلَهٍ غَيْرُهُ أَفَلاَ تَتَّقُونَ ﴿٢﴾ وَ قَالَ الْمَلَأُ
مِنْ قَوْمِهِ الَّذِيْنَ كَفَرُوا وَكَذَّبُوْا بِلِقَآءِ الْآخِرَةِ وَ آَتْرَفُنُمُ فِى الْحَيْوةِ
الدُّنْيَا" مَاهَذَآ إِلاَّ بَشَرَّ مِثْلُكُمْ " يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا
تَشْرَبُونَ ﴿٣ٌ﴾ وَلَئِنْ أَطَعْتُمُ بَشَرًا مِثْلَكُمُ" إِنَّكُمُ إِذَا لَّخْسِرُوْنَ ﴿٢﴾
أَيَعِدُكُمُ اَنَّكُمْ إِذَامِتُمْ وَكُنْتُمْ تُرَبًا وَّعِظَامًا أَنَّكُمْ مُّخْرَجُوْنَ ﴿٣٥﴾
هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ ﴿٢﴾ إِنْ هِىَ إِلَّ حَيَاتُنَا الدُّنْيَا نَمُوتُ

316
Surah Al-Mu'minun : 23 : 31 - 41
وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوْثِيْنَ ﴿٢٢٧﴾ إِنْ هُوَ إِلاَّ رَجُلُ بِ افْتَرِى عَلَى
اللَّهِ كَذِبًا وَّمَا نَحْنُ لَهُ بِمُؤْمِنِيْنَ ﴿٣٨﴾ قَالَ رَبِّ انْصُرُنِىُ بِمَا
كَذَّبُوُنٍ ﴿٣٩﴾ قَالَ عَمَّا قَلِيْلٍ لَّيُصُبِحُنَّ ثْلِمِيْنَ ﴿٤﴾ فَأَخَذَتُهُمُ
الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنُهُمْ غُثَاءً فَبُعُدًّا لِلْقَوُمِ الظُّلِمِينَ ﴿٤١﴾
Then after them We created another generation, [31] and
sent among them a messenger from themselves (to
convey the message): "Worship Allah; you have no god
whatsoever than Him. So do you not fear Allah?" [32] So
said those chiefs of his nation who disbelieved and
belied facing the Hereafter and whom We made affluent
in the worldly life, "This (man) is nothing but a human
being. He eats from what you eat from, and drinks from
what you drink. [33] And if you obey a human like you,
you will be absolute losers. [34] Does he promise you
that, when you die and are turned into dust and bones,
you are to be brought forth? [35] Far too improbable is
what you are being promised. [36] There is nothing but
our worldly life. We die and we live and we are not to
be raised again. [37] He is nothing but a man who has
forged a lie against Allah and we are not going to
believe in him." [38]
He said, "My Lord, help me, for they have belied me." [39]
He (Allah) said, "In a little while they have to become
remorseful." [40] So the Cry seized them according to the
true (promise), and We turned them in to scum. So, woe
to the wrongdoing people. [41]
In the earlier verses the story of Sayyidna Nuh Sua was told who was
sent to his people to guide them along the path of righteousness and the
following verses contain a brief account of some other prophets without
mentioning their names and the people for whose guidance they were
sent. From certain references and allusions the commentators have
concluded that the verses refer to Sayyidna Hud & or Sayyidna Salih
Se who were sent for the guidance of the tribes of 'Ad and Thamud
respectively. In the present story both these tribes are reported to have
perished as a result of 1 (Cry) from an unseen source, whereas in
other verses it has been specifically mentioned that it was the tribe of

317
Surah Al-Mu'minun : 23 : 42 - 50
Thamud which perished from a. (Cry) and this had led some scholars to
the view that the words Tus (another generation) refers to Thamud.
An alternative explanation is that the word 1 (Cry) has been used in
the general sense of punishment from Allah in which case it would
include the tribe of 'Ad also.
إِنْ هِىَ إِلَّ حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحُنُ بِمَبْعُوْثِيْنَ
There is nothing but our worldly life. We die and we live and
we are not to be raised again. - 23:37
This is the argument which the unbelievers advance when denying
belief in the Day of Judgment. Those who deny it publicly are confirmed
infidels, but it is very unfortunate that many Muslims also act in a
manner that the same denial can be felt from their deeds and actions.
They seem to be totally oblivious of the coming in of the Hereafter. May
Allah Ta'ala grant them faith to release themselves from the clutches of
this belief of theirs.
Verses 42 - 50
ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قُرُوْنًا آخَرِيْنَ ﴿٢﴾ مَا تَسُبِقُ مِنْ أُمَّةٍ أَجَلَهَا
وَمَا يَسْتَأْخِرُونَ ﴿٢﴾﴾ ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَاء كُلَّمَا جَآءَ أُمَّةً رَّسُوْلُهَا
كَذَّبُوُهُ فَتْبَعْنَا بَعْضَهُمُ بَعْضًا وَّ جَعَلْنُهُمُ أَحَادِيُثَ، فَبُعُدًا لِّقَوْمِ
الأَيُؤْمِنُونَ ﴿٤٤) ثُمَّ أَرْسَلْنَا مُوسَى وَأَخَاهُ هُرُوْنَ ! بِأَيْتِنَا وَسُلُظْنٍ
مُبِيْنٍ ﴿٤٥) إِلَى فِرُعَوْنَ وَمَلَائِهِ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا عَالِيْنَ
ج
فَقَالُوَا أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عِدُونَ ﴿٢٧﴾
فَكَذَّبُوُهُمَا فَكَانُوا مِنَ الْمُهُلَكِيْنَ ﴿٤٨﴾ وَلَقَدْ أَتَيْنَا مُوسَى الْكِتَبَ
لَعَلَّهُمْ يَهْتَدُوُنَ ﴿٤٩﴾ وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّةَ آيَةً وَّاوَيُنْهُمَآ إِلَى رَبْوَةٍ
ذَاتِ قَرَارٍ وَّمَعِيْنٍ ﴿٤﴾
Then, after them, We created another generation. [42] No
community can go ahead of its appointed time, nor can
they stay behind. [43] Thereafter, We sent Our

318
Surah Al-Mu'minun : 23 : 51 - 56
messengers successively. Whenever a community was
approached by its messenger they belied him. Then We
made some of them follow others (in destruction) and
turned them into tales (of history). So, woe to a people
who do not believe. [44]
Thereafter, We sent Musa and his brother Harun, with
Our signs and a clear proof [45] towards Fir'aun (the
Pharaoh) and his advisors. But they showed arrogance
and they were haughty people. [46] So they said, "shall
we believe in two humans who are like ourselves and
whose people are serving us as slaves?" [47] Thus they
belied both of them and were among the destroyed. [48]
And, of course, We gave Musa the Book, so that they
may take the right path. [49]
And We made the son of Maryam (Mary) and his mother
a sign and gave them shelter on a height, a place of rest
and running springs. [50]
Commentary
and We gave them shelter on a height, a) وَّاوَيُنُهُمَا إِلَى رَبُوَةٍ ذَاتٍ قَرَارٍ وْمَعِيْنٍ
place of rest and running springs). According to Bayan-ul-Qur'an, this
verse refers to the event that a tyrant was resolute to kill Sayyidna 'Īsa
and his mother >.JI Lele right from his childhood. They escaped from
him and, with Allah's grace, found a place on a height where they
enjoyed a peaceful life until Sayyidna 'Isa Al attained maturity and
was entrusted with prophethood. (This commentary is taken from
Khulasa-e-tafsir of Ma'ariful-Qur'an).
Verses 51 - 56
يَاَ يُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيْتِ وَاعْمَلُوا صَالِحًا * إِنِّى بِمَا تَعْمَلُوْنَ
عَلِيُمْ ﴿٥١ٌ﴾ وَإِنَّ هذِةٍ أُمَّتُكُمُ أُمّةً وَاحِدَةٌ وَأَنَا رَبُّكُمْ فَاتَّقُونِ ﴿٥٢﴾
فَتَقَطّعُوْآ آَمْرَهُمُ بَيْنَهُمُ زُبُرَاء كُلُّ حِزْبٍ) بِمَا لَدَيْهِمْ فَرِحُونَ ﴿٥٣﴾
فَذَرُهُمْ فِى غَمْرَتِهِمُ حَتَّى حِيْنٍ ﴿٥٤) أَيَحْسَبُوْنَ أَنَّمَا نُمِدُّهُمُ بِهِ مِنْ
مَّالِ وَّبَنِيْنَ ﴿٥٥﴾ نُسَارِعْ لَهُمْ فِى الْخَيْرُتِ بَلُ لاَّ يَشْعُرُونَ ﴿٥٦﴾

319
Surah Al-Mu'minun : 23 : 51 - 56
O messengers, eat from the good things, and act
righteously. Of whatever you do, I am fully aware. [51]
And surely, this is your creed, a single creed, and I am
your Lord. So fear Me. [52] But they split up ways from
one another (dividing themselves) into factions, each
faction happy with what lies before it. [53] So leave
them in their negligence for some time. [54]
Do they think that by consistently providing them with
wealth and children, [55] We are accelerating the (real)
good things to them? The fact, however, is that they do
not understand (the reality). [56]
Commentary
O messengers, eat from the good) فَيُّهَا الرُّسُلُ كُلُوا مِنَ الطّبْتِ وَاعْمَلُوا صَالِحًا
things and act, righteously - 23:51.) The word Sub means pure and good
things. Since things which are forbidden under the Islamic laws are
neither pure nor desirable for people who are gifted with common sense, it
follows that the word out refers only to the things which are permitted
under the Islamic Shari'ah and which are not only good in appearance,
but also pure in their intrinsic nature. This verse also tells us that all the
prophets were enjoined by Allah to do two things - eat food which is clean
and permissible under Shariah, and to do good deeds, and considering
that these injunctions have been addressed to prophets who are
impeccable in any case, it is necessary that their followers should strive
hard to mould their lives according to these injunctions. This in fact is the
real meaning of this verse.
Scholars have expressed the view that the Juxtaposition of these two
commands points to the fact that the consumption of lawful food has a
very important bearing on human actions and when a person takes
lawful food only, a divine guidance takes his actions along the path of
righteousness. But if the food is unlawful, then serious obstacles will
prevent the accomplishment of good deeds in spite of his best intentions.
According to a hadith, people travel long wearing miles and are covered
with dust and they pray to Allah with hands upraised calling out "O Lord,
O Lord!" But since they eat forbidden things and their clothes are also
made from forbidden material, there is little hope of their prayers being
granted. (Qurțubi) Thus it is evident that a person hoping that his worship
will get him the pleasure of Allah or that his prayers will be granted by

320
Surah Al-Mu'minun : 23 : 57 - 62
Him must pay scrupulous attention to what he eats and must, at all times,
avoid eating unlawful things.
.(23:52 - And surely this is your creed, a single creed) وَإِنَّ هُذِةٍ أُمَّتُكُمُ أُمَّةً وَاحِدَةً
The word & is used to describe a group or the followers of a prophet.
Sometimes it is also used in the sense of "faith", "creed" or "way of life", as
in the verse ◌ٍوَجَدُنَا ابَاءَنَا عَلَى أُمَّة (We found our fathers upon a creed - 43:22). In
the present verse the word ummah has been used in the latter sense.
But they split up ways from one another (dividing) فَتَقَطَّعُوُآ أَمْرَهُمْ بَيْنَهُمُ زُبُرًا
themselves) into factions - 23:53). The word ," is the plural of ,"j meaning
a book, and the verse would mean that Allah had commanded all
prophets and their followers to adhere to the one and only faith revealed
by Him in all matters relating to the basic principles and beliefs. But the
followers of different prophets split up into groups and sects and each one
of them chose a different way of life and adopted a different book in
which the beliefs of each group and sect were recorded. Sometimes y; is
used for the plural of ."; (zubrah) meaning "fragment" or "group". This
meaning is more appropriate here and the meaning of the verse would be
that these people were divided into sects even in the matter of
fundamental beliefs of their religion. It should be noted that the
difference of opinion among the mujtahidin (competent Shari'ah
Scholars) in some minor issues is not included in this division which is
condemned in this verse, because these differences do not cause a division
of the religion, nor do the people maintaining these differences become
separate sects. Giving these interpretative and subsidiary differences a
sectarian colour is the height of ignorance and no religious scholar would
support it.
Verses 57 - 62
إِنَّ الَّذِيْنَ هُمْ مِّنُ خَشْيَةِ رَبِّهِمُ مُشْفِقُونَ ﴿٥٧﴾ وَالَّذِيْنَ هُمْ بِأَيْتِ
رَبِّهِمْ يُؤْمِنُوْنَ ﴿٥٨﴾ وَالَّذِيْنَ هُمْ بِرَبِّهِمْ لَايُشْرِكُوْنَ ﴿٠٩﴾ وَالَّذِيْنَ
يُؤْتُوْنَ مَآ أَثَوْا وَّقُلُوْبُهُمُ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمُ رْجِعُونَ ﴿.) أُوْ لِكَ
يُسَارِعُونَ فِى الْخَيْرِتِ وَهُمْ لَهَا سُبِقُونَ ﴿٦١﴾ وَلاَ نُكَلِّفُ نَفْسًا إِلاَّ
وُسُعَهَا وَلَدَيْنَا كِتُبُّ يَّنْطِقُ بِالْحَقِّ وَهُمْ لاَ يُظُلَمُونَ ﴿٦٢﴾

321
Surah Al-Mu'minun : 23 : 57 - 62
(Contrarily) those who are anxious out of awe of their
Lord, [57] and those who believe in the verses of their
Lord [58] and those who do not associate any partner to
their Lord, [59] And those who give whatever they give
with their hearts full of fear that to their Lord they are
to return [60] - those people are accelerating towards
the (real) good things, and they are the foremost to
attain them. [61]
We do not place a burden on anyone except to his
capability. And with Us is a book which speaks with
truth, and they shall not be wronged. [62]
Commentary
And those who give whatever they give with) وَالَّذِينَ يُؤْتُونَ مَآ أَنُوا وَقُلُوبُهُمْ وَجِلَةٌ
their hearts full of fear - 23:60.) The word of is derived from skul meaning
"to give, to spend", and is used in commentaries in the sense of two(alms
to the poor). Another reading of this verse reported from Sayyidah
،A'ishah رضى الله عنها is يَأْتُوُنَ مَا أتَوا (They do whatever they do - 23:60) and this
covers all good deeds such as charity, prayers, fasting etc. As for the
generally accepted reading of the verse, although it mentions alms to the
poor only, yet it would include all good deeds also as is borne out by a
hadith. Sayyidah 'A'ishah las ul se, asked the Holy Prophet the
meaning of this verse whether those who do these deeds are the ones who
drink wine and steal things. The Holy Prophet
replied, "O daughter of
Şiddiq 4
! It is not as you say. These are the people who observe fasts,
say their prayers and give alms, yet they are apprehensive lest, due to
some mind lapse on their part, all their good deeds may not be accepted by
Allah. They hasten to do good deeds and are foremost, in accomplishing
them." (Ahmad, Tirmidhi, Ibn Majah, Mazhari)
Hasan al-Basri says that he knew people who did virtuous deeds, yet
were more fearful than people who committed evil deeds. (Qurtubi)
أُوْلِكَ يُسَارِعُونَ فِى الْخَيْرِتِ وَهُمْ لَهَا سُبِقُونَ
Those people are accelerating towards the (real) good things,
and they are the foremost to attain them. - 23:61
The meaning of ◌ِمُسَارَعَتُ فِى الْخَيْرَات is that just as ordinary human beings
run after worldly gains and try to leave other competitors behind, these
good and virtuous people strive to gain spiritual reward and try to excel

322
Surah Al-Mu'minun : 23 : 63 - 77
others in their efforts to fulfill their religious obligations.
Verses 63 - 77
بَلْ قُلُوبُهُمُ فِى غَمُرَةٍ مِّنُ هذَا وَلَهُمْ أَعْمَالٌ مِّنُ دُوْنٍ ذِلِكَ هُمْ لَهَا
عِمِلُونَ ﴿٦٣) حَتَّىّ إِذَا آَخَذُنَا مُتْرَفِيُهِمُ بِالْعَذَابِ إِذَاهُمْ يَجْثَرُوْنَ
﴿٤﴾﴾ لاَتَجْثَرُوا الْيَوْمَ ◌َّ ◌ِنَّكُمُ مِنَّ لاَ تُنُصَرُونَ ﴿٢﴾ قَدْ كَانَتُ أَيْتِىُ
تُغْلِى عَلَيْكُمُ فَكُنْتُمْ عَلَىَّ أَعْقَابِكُمُ تَنْكِصُوْنَ ﴿٢﴾ مُسْتَكُبِرِيْنَ هُ
بِهِ سْمِرًا تَهُجُرُونَ ﴿٦٧﴾ أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَ هُمُ مَّالَمْ يَأْتِ
أَبَآءَهُمُ الْأَوَّلِيْنَ ﴿٨ٌ﴾ آَمْ لَمْ يَعْرِفُوْا رَسُوْلَهُمْ فَهُمُ لَهَ مُنْكِرُونَ ﴿4﴾
أَمْ يَقُوْلُوْنَ بِهِ جِنَُّ بَلْ جَاءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كُرِهُوْنَ
﴿٧٠﴾ وَلَوِ اتَّعَ الْحَقُّ أَهْوَآءَ هُمْ لَفَسَدَتِ السَّمْوَتُ وَالْأَرْضُ وَمَنْ
فِيْهِنَُّ بَلْ آَتَيِّئُهُمْ بِذِكْرِهِمْ فَهُمُ عَنْ ذِكْرِهِمْ مُّعْرِضُونَ ﴿١ٌ﴾ آَمُ
تَسْئَلُهُمُ خَرْجًا فَخَرِجُ رَبِّكَ خَيْرٌ لَهُوَّهُوَ خَيْرُ الْرُزِقِينَ ﴿٧٢﴾ وَإِنَّكَ
لَتَدْعُوُهُمُ إِلَى صِرَاطٍ مُّسْتَقِيْمٍ ﴿١٣﴾ وَإِنَّ الَّذِينَ لاَ يُؤْمِنُوْنَ بِالْأَخِرَةِ
عَنِ الصِّرَاطِ لَنْكِبُونَ ﴿٧٤﴾ وَلَوْرَحِمُنْهُمْ وَكَشَفْنَا مَابِهِمْ مِّنُ ضُرّ
لَّلَهُجُوا فِىُ طُغْيَانِهِمْ يَعْمَهُوْنَ ﴿٧٥﴾ وَلَقَدُ أَخَذُنْهُمُ بِالْعَذَابِ فَمَا
اسْتَكَانُوا لِرَبِّهِمُ وَمَا يَتَضَرَّعُونَ ﴿٢٦﴾ حَتَّى إِذَا فَتَحْنَا عَلَيْهِمُ بَابًا ذَا
عَذَابٍ شَدِيْدٍ إِذَاهُمْ فِيْهِ مُبُلِسُونَ ﴿٧٧﴾
But their hearts are in ignorance about this, and they
have deeds, other than that, which they are
continuously doing. [63] Until when We will seize their
affluent ones with punishment, they will suddenly start
crying. [64] "Do not cry today. You will not be helped by
Us. [65] My verses used to be recited to you, but you
used to turn back on your heels [66] in arrogance,

323
Surah Al-Mu'minun : 23 : 63 - 77
making it a subject of tales at night, talking nonsense
(about it)." [67] (1)
Then, is it that they did not ponder over the Word (of
Allah) or there has come to them something that did
not come to their forefathers? [68] Or did they not
recognize their messenger and therefore they denied
him? [69] Or do they say, 'He is possessed by madness?'
Instead, the fact is that he has come to them with
truth, but it is the truth that most of them dislike. [70]
And had the truth followed their desires, all the
heavens and the earth and all those therein would have
fallen in total disorder. However, We have brought to
them their advice, but it is their advice that they are
averse to. [71]
Or is it that you (O Muhammad) demand a remunera-
tion from them? But the remuneration from your Lord
is best, and He is the best of all givers. [72] And surely
you are inviting them to a straight path, [73] and those
who do not believe in the Hereafter are surely the
deviators from the Path. [74]
And if We have mercy on them and remove whatever
distress they have, they would still persist obstinately
in their rebellion, wandering blindly. [75] And We have
already seized them with punishment, but they did not
turn humble to their Lord, nor do they supplicate in
humility, [76] until when We will open against them the
door of a severe punishment, they will be taken aback
in despair. [77]
Commentary
means غَمُرَة But their hearts are in ignorance) Lexically) بَلُ قُلُوبُهُمُ فِى غَمُرَةٍ
deep water where a person may drown or be overwhelmed. For this
reason the word is also used to signify a covering or something that
conceals an object. In this verse the word means the ignorance in which
the hearts of the infidels are submerged and hidden so that no light can
1). Another possible translation of this verse may be as follows: 'but you used to
turn back on your heels, being over-proud of it (the haram being looked
after by you), indulging in tales at night, talking nonsense." It is this
second translation on which the forthcoming explanation is based.

324
Surah Al-Mu'minun : 23 : 63 - 77
reach them.
وَلَهُمْ أَعْمَالٌ مِّنُ دُوْنِ ذلِكَ
And they have deeds, other then that - 23:63
It means that in addition to their rejection of the Oneness of Allah,
and their denial of the true faith, they engage themselves in other sinful
deeds.
تَرَفُ is derived from مُتْرَفُ their affluent ones - 23:64). The word) مُتْرَفِيُهِمُ
meaning comfort and prosperity. This verse mentions the Divine
punishment which will descend upon the unbelievers whether rich or
poor. The rich people have been specially mentioned here because they
are the ones who make adequate arrangements to protect themselves
against disasters and misfortunes. But when retribution comes from
Allah, they find themselves totally helpless. According to Sayyidna Ibn
'Abbas 4%
the punishment which is mentioned in this verse is an allusion
to the crushing defeat which the infidels of Makkah suffered at the hands
of the Muslims in the Battle of Badr. Some others say that the reference is
to the severe famine which afflicted the people of Makkah as a result of
the curse laid on them by the Holy Prophet ##5, when they were forced to
eat dead animals and cats and dogs.
Although the Holy Prophet
and his companions, when faced
ill-treatment from the infidels, used to remain patient and never
complained yet when their suffering and torment became unbearable, the
Holy Prophet invoked divine punishment for the infidels in the following
words:
اللّهمّ اشدد وطأتك على مضر واجعلها عليهم سنين كسنى يوسف (رواه البخارى و
مسلم) (قرطبى ومظهرى)
(O Lord! Let thy punishment descend hard on the tribe of
Mudar and make their land barren like the land of Yusuf.
Being over-proud of it (the haram), indulging in) مُسْتَكْبِرِيْنَ بِهِ سُمِرًا تَهُجُرُونَ
tales at night talking non-sense). According to many commentators the
word « (on it) in this verse has a reference to the haram (the sanctuary of
Makkah). Although there is no specific mention of the haram in the verse,
yet the very close association of the Quraish of Makkah with it and their
great pride in this association renders a specific mention of the haram

325
Surah Al-Mu'minun : 23 : 63 - 77
unnecessary. The purpose of the verse, therefore, is to mention the causes
of their aversion against Allah's verses. The first factor was their pride in
their being the neighbors and care-takers of haram. The other two factors
are mentioned in the next two words.
The word it is derived from _ meaning "Moon lit night". It was a
favourite pastime with the Arabs to assemble on moon lit nights and tell
stories. Thus the word _ came to be used in the sense of stories and
anecdotes and meant a raconteur. Although the word has been used
in the singular yet it is often used as a plural also as in this verse. This
word points out the second reason for the repudiation of divine
communications by the infidels of Makkah which is their preoccupation
with petty and frivolous matters such as story-telling and their lack of
interest in divine messages. And finally there was a third reason for this
state of affairs also namely that they used to indulge in foolish talk and
pass unseemly remarks about the Holy Prophet 5.
The word ◌َ23:67) تَهُجُرُون) is derived from هُجْر with a dammah mark (')
on the letter . and means "to speak nonsense, to use foul language).
Ban on story_telling after 'Isha' prayers
Story telling was favourite pastime among the Arabs and the Persians
since ancient times. This habit was not only time wasting but was also the
cause of certain evils. With a view to discourage this practice, the Holy
Prophet
enjoined upon the Muslims not to sleep before the 'Isha'
prayers. The philosophy behind this injunction was that all daily human
activity ended with the 'Isha' prayers which should arguably be a man's
last action and which might even atone for his lapses during the day. On
the other hand if, after the 'Isha' prayers, he sits down to while away his
time listening to silly and frivolous tales which in itself is a foolish act, he
renders himself guilty of encouraging falsehood, back-biting and other
sins. Another consequence of this evil habit is that such a person will go to
bed late, will rise late and miss his early morning prayers. Sayyidna
'Umar 4
used to admonish people whom he found listening to stories
after 'Isha' prayers and advised them to go early to bed so that with
Allah's grace they might be enabled to say midnight prayers. (Qurtubi)
The verses 68, 69 and 70 mention five reasons which might possibly
have prevented the unbelievers from accepting the faith brought by the

326
Surah Al-Mu'minun : 23 : 63 - 77
Holy Prophet , and also give a rebuttal of each of these causes. Thus on
the one hand all the arguments advanced by the infidels for not accepting
the true faith have been demolished, and on the other hand there are
compelling grounds and irrefutable evidence which should convince any
right minded person of his error and persuade him to accept the message
brought by the Holy Prophet
Their persistence in their unbelief is,
therefore, the result of their unreasoning hatred towards and blind
prejudice against the Holy Prophet % to which a reference has been
made in the latter part of the verse ◌َبَلُ جَاءَهُمُ بِالْحَقِّ وَاَكْثَرُهُمْ لِلْحَقِّ كَارِهُون (Instead,
the fact is that he has come to them with truth, but it is the truth that
most of them dislike - 23:70). In other words, there being no valid and
rational ground for repudiating the mission of the Holy Prophet
their
opposition may be explained by their dislike of truth and their
unwillingness to pay heed to its message. This, no doubt, is due to their
love for undisputed power and their reluctance to share it with anyone
else.
آَمْ لَمُ يَعْرِفُوْا رَسُوْلَهُمُ
Or did they not recognize their messenger? - 23:69.
One reason for their denial of the true faith could have been if the
message was brought to them by an outsider who was a stranger to them
and with whose character and antecedents they were unfamiliar. But this
argument could not be invoked in the case of the Holy Prophet
who
belonged to the noble family of Quraish, was born in Makkah, grew up
among them, and his whole life was like an open book before them. Before
prophethood was bestowed upon him, he was known among the
unbelievers of Makkah as أَمِين (trustworthy) and صَادِق (truthful) and
nobody had ever raised an accusing finger on his character and general
behavior. Thus they could not take the plea that their repudiation of the
Holy Prophet % and of the message brought to him was due to their
ignorance about him or about his family connections.
وَلَقَدُ أَخَذُنُهُمُ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمُ وَمَا يَتَضَرَّعُونَ
. And We have already seized them with punishment, but they
did not turn humble to their Lord, nor do they supplicate in
humility. (23:76)
In the preceding verse it has been stated that when the unbelievers
are subjected to chastisement for their sins, they plead to Allah and the
Holy Prophet for mercy and when Allah who is Merciful relieves their

327
Surah Al-Mu'minun : 23 : 78 - 92
suffering, they return to their evil practices and wicked deeds. This verse
relates a similar instance when the unbelievers were punished for their
misdeeds. However when they were delivered from their sufferings as a
result of the intercession by the Holy Prophet
on their behalf, they did
not humble themselves before Allah but persisted in idolatry and unbelief.
Visitation of famine upon Makkah and its deliverance on the
prayers of the Holy Prophet
It has been mentioned earlier that the Holy Prophet & had prayed to
Allah to punish the people of Makkah with famine and as a result they
were reduced to great straits and were forced to eat dead animals. At last,
Abu Sufyan presented himself before the Holy Prophet
at Madinah
and said, "I appeal you in the name of Allah, did you not say that you
had been sent by Him as mercy for the whole world?" The Holy Prophet
replied, "Yes I did, and what I said is true also." Then Abu Sufyan
said, "You killed the leaders of your clan with sword at the battle of Badr
and now you are killing those who still survive with starvation. Pray to
Allah, I beseech you, to remove this curse from over our heads." The Holy
Prophet
then prayed to Allah to forgive the people of Makkah and
deliver them from the agony of hunger, and his prayer was granted
forthwith. The verse : ◌ْ23:76) وَلَقَدُ أَخَذُثُمُ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبّهِم) was revealed on
this occasion and refers to this incident. (Mazhari)
Verses 78 - 92
وَهُوَ الَّذِيِّ أَنْشَاَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيْلاً مَّا
تَشْكُرُونَ ﴿٧٨﴾ وَهُوَ الَّذِىُ ذَرَاكُمْ فِى الْأَرْضِ وَإِلَيْهِ تُحْشَرُوْنَ
﴿٧٩﴾ وَهُوَ الَّذِىُ يُحُىِ وَيُمِيْتُ وَلَهُ اخْتِلاَفُ الَّيْلِ وَالنَّهَارِ + آَفَلاَ
تَعُقِلُونَ ﴿٨٠﴾ بَلْ قَالُوا مِثْلَ مَا قَالَ الْأَوَّلُونَ ﴿٨١﴾ قَالُوْ ءَ إِذَا مِتْنَا
وَكُنَّا تُرَابًا وَ عِظَامًا ءَ إِنَّا لَمَبْعُوْنُونَ ﴿٨٢) لَقَدُ وُعِدْنَا نَحْنُ وَأَبَآؤُنَا
هُذَا مِنْ قَبْلُ إِنْ هُذَآ إِلَّ أَسَاطِيْرُ الْأَوَّلِيْنَ ﴿٨٣﴾ قُلْ لِّمَنِ الْأَرْضُ
وَمَنْ فِيْهَاآَ إِنْ كُنْتُمُ تَعْلَمُونَ ﴿٤﴾ سَيَقُولُونَ لِلّهِ قُلْ آَفَلاَ تَذَّرُوْنَ
﴿٨٥﴾ قُلُ مَنُ رَّبُّ السَّمْوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ ﴿٨٦)

328
Surah Al-Mu'minun : 23 : 78 - 92
سَيَقُوُلُونَ لِلْهِ ﴿ قُلُ أَفَلاَ تَتَّقُوْنَ ﴿٨٧﴾ قُلْ مَنْ بِيَدِهِ مَلَكُوْتُ كُلٍ
شَىْءٍ وَّهُوَ يُجِيْرُ وَلاَ يُجَارُ عَلَيْهِ إِنْ كُنْتُمُ تَعْلَّمُونَ ﴿٨٨﴾ سَيَقُوُلُونَ
لِلْهِ ◌ُ قُلُ فَأَنَّى تُسْحَرُونَ ﴿٨٩) بَلْ آَتَّيْئُهُمْ بِالْحَقِّ وَإِنَّهُمْ لَكُذِبُوْنَ
﴿٩٠﴾ مَا أَتَّخَذَ اللهُ مِنْ وَّلَدٍ وَّمَا كَانَ مَعَهُ مِنْ إِلٍ إِذَا لَّذَهَبَ كُلُّ
إِلٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَىْ بَعْضٍ + سُبْحِنَ اللَّهِ عَمَّا يَصِفُوْنَ
﴿(٢١) علِمِ الْغَيْبِ وَالشَّهَادَةِ فَتَغلىْ عَمَّا يُشْرَكُونَ ﴿٢﴾
And He is the One who created for you the ears and the
eyes and the hearts. Little you are grateful. [78] And He
is the One who created you on the earth and it is He
unto whom you will be gathered together. [79] And He is
the One who gives life and brings death and it is He to
whom belongs the alternation of night and day. So, do
you not understand? [80]
But they said like what the earlier people had said. [81]
They said, "Is it that, when we will die and become dust
and bones -- is it that we will be raised again? [82] This is
what we and our fathers had been promised with
before. It is nothing but the tales of the ancients." [83]
Say, "Whose is the earth and all those therein if you
have knowledge?" [84] They will say, "Allah's." Would you
still pay no heed? [85]
Say, "Who is the Lord of the seven heavens and the Lord
of the Great Throne?" [86] They will say, "(All this
belongs) to Allah". Say, "Would you still not fear Allah?"
[87] Say, "Who is the One in whose hand lies the
kingdom of every thing and who gives protection and no
protection can be given against him, if you have
knowledge?" [88] They will say, "(All this belongs) to
Allah." Say, "Then from where are you being
bewitched?" [89]
The fact is that We have brought to them The Truth,
and they are absolute liars. [90] Allah did not take to a
son, nor was there any god with Him. Had there been
so, every god would have taken away what he created
and each one of them would have been aggressive

329
Surah Al-Mu'minun : 23 : 93 - 100
against the other. Pure is Allah from what they
describe. [91] He is the Knower of the hidden and the
manifest. So, He is far higher than their ascribing of
partners to Him. [92]
Commentary
And who gives protection and no protection can be) وَهُوَ يُجِيْرُ وَلاَ يُجَارُ عَلَيْهِ
given against him - 23:88) The meaning of the verse is that Allah alone
can deliver a person from pain and suffering as He wills, but there is
none who can save a person from divine punishment. This is true of this
world because nobody can stop Allah from rewarding virtuous people nor
can anyone protect someone whom He chooses to punish. And the same is
true of the Hereafter also. (Qurtubi)
Verses 93 - 100
قُلْ رَّبِّ إِمَّا تُرِيَّى مَا يُؤْعَدُونَ ﴿١٢﴾ رَبِّ فَلاَ تَجْعَلْنِىُ فِى الْقَوْمِ
الظُّلِمِينَ ﴿٩٤﴾ وَإِنَّا عَلَى أَنْ تُرِيَكَ مَا نَعِدُ هُمْ لَقْدِرُونَ ﴿٩٥﴾ إِدْفَعُ
بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَُ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ ﴿٩٦﴾ وَقُلُ رَّبِّ
اَعُوذُبِكَ مِنْ هَمَزتِ الشَّيْطِيْنِ ﴿٢﴾ وَ أَعُوذُ بِكَ رَبِّ أَنْ يَّحْضُرُون
﴿٩٨) حَتّىَ إِذَا جَآءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُون ﴿٢٩) لَعَلّىّ
أَعْمَلُ صَالِحًا فِيُمَا تَرَكُتُ كَلاَّ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا * وَمِنْ
وَرَآئِهِمْ بَرْزَخْ إِلَى يَوْمٍ يُبْعَثُوْنَ ﴿١٠٠﴾
(O prophet) say (in prayer), "O my Lord, if You are to
show me (in my life) that (punishment) which they (the
infidels) are threatened with, [93] then, my Lord, do not
place me among the wrongdoing people." [94] And of
course, We do have the power to show you what We
threatened them with. [95]
Repel evil with that which is best. We are well aware of
what they describe. [96] And say, "O my Lord, I seek your
refuge from the strokes of the satans, [97] and I seek
Your refuge from that they come to me." [98]
(The infidels go on doing their misdeeds) until when

330
Surah Al-Mu'minun : 23 : 93 - 100
death comes to one of them, he will say, "My Lord send
me back, [99] so that I may act righteously in that which
I have left behind." Never! It is just a word he has to
utter. And in front of them there is a barrier till the day
when they will be resurrected. [100]
Commentary
قُلْ رَّبِّ إِمَّا تُرِيَنْىُ مَا يُوْعَدُوْنَ. رَبِّ فَلاَ تَجْعَلْنِىُ فِى الْقَوْمِ الظُلِمِيْنَ
(O prophet) say (in prayer), "O my Lord, if You are to show me
(in my life) that (punishment) which they (the infidels) are
threatened with, then, my Lord, do not place me among the
wrongdoing people." (23: 93, 94)
There are many verses of the Qur'an which contain warnings of
punishment to the unbelievers. While the award of punishment is a
certainty on the Day of Judgment, it is possible that it may be awarded in
this world also - and even during the life time of the Holy Prophet
And when Allah's wrath descends upon a people, it is not confined to
sinners alone, but some times it afflicts virtuous people too, who may not
be punished in the Hereafter and may even be compensated by extra
rewards for the undeserved punishment which they suffered in this
world. The Qur'an says ◌ٌإِنَّقُوا فِتْنَةً لاَتُصِيُبَنَّ الَّذِيْنَ ظَلَمُوا مِنْكُمُ خَاصَّة (And beware of a
punishment which shall not fall on the wrongdoers only - 8:25). In these
verses, the Holy Prophet
has been told by Allah to pray to Him that if
His wrath were to descend upon the infidels in his life time, then He
should be removed from their company. This prayer was suggested to the
Holy Prophet
in spite of the fact that he was impeccable and infallible,
the intention being that He
should at all times remember Allah and
beseech His mercy so as to increase his own reward in the Hereafter.
وَإِنَّ عَلىّ أَنْ تُّرِيَكَ مَا نَعِدُ هُمْ لَقْدِرُوْنَ
And of course, We do have the power to show you what We
threatened them with. (23:95)
Some commentators say that even though Allah has promised, on
account of His regard for the Holy Prophet 5 , that He will not punish
وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمُ وَأَنْتَ فِيهِمْ the entire community while he lives among them
(And Allah is not to send punishment upon them while you are in their
midst- 8:33) yet the punishment of some selected persons in special
circumstance does not negate the promise. The punishment of the infidels

331
Surah Al-Mu'minun : 23 : 93 - 100
of Makkah through famine and through their defeat at the hands of the
Muslims at the Battle of Badr had taken place in the lifetime of the Holy
Prophet , which is emphasized in this verse that "We have the power to
show you what We threatened them with".
إِدْفَعُ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ
Repel evil with that which is best - 23:96
Allah instructs the Holy Prophet
to counter evil with good,
oppression with justice and cruelty with mercy. These virtues of conduct
have been taught by Allah to the Holy Prophet
" and are generally
observed in settling affairs among the Muslims. Later on these
instructions were repealed in so far as the infidels and the unbelievers
were concerned when Allah permitted Muslims to embark on > (Jihad).
Nevertheless even during Jihad the Muslims were told to adopt a humane
approach towards the enemy. For example they were forbidden to kill
women and children or the priests who did not engage in battle against
the Muslims. Similarly, mutilation of the dead bodies of enemies was
strictly forbidden. It is for this reason that the Holy Prophet
紫 is
.00
instructed in the next verse to seek protection from Satan's evil
suggestions even in the battle fields where he may arouse emotions to act
against ethics.
وَقُلْ رَّبِّ أَعُوذُبِكَ مِنْ هَمَزتِ الشَّيْطِيْنِ ﴿٩٧﴾ وَ أَعُوذُبِكَ رَبِّ أَنْ يَّحْضُرُوْنِ ﴿٩٨﴾
And say, 'O my Lord, I seek your refuge from the strokes of the
satans, and I seek Your refuge from that they come to me.'
(23:97, 98)
The word ; (the infinitive of Hamazat translated above as 'strokes')
means "to push, to press" and sometimes is also used to mean "to make a
call from behind". This is a very comprehensive prayer often invoked for
protection from the guile and mischief of Satan and the Holy Prophet
has urged upon the Muslims to recite it frequently in order to avoid
sudden bursts of rage which are brought about by the promptings of
Satan and which cause people to lose self-control. This prayer is also very
effective in repelling other assaults of Satans and Jinns. Sayyidna Khalid
suffered from insomnia and the Holy Prophet
suggested that he
should recite the following prayer before going to bed :

332
Surah Al-Mu'minun : 23 : 101 - 115
أَعُوذُ بِكَلِمَاتِ اللّهِ التَّامَّةِ مِنْ غَضَبِ اللهِ وَعِقَابِهِ وَمِنْ شَرِّ عِبَادِهِ وَمِنْ هَمَزْتٍ
الشَّيْطِيْنِ وَ أَنْ يَّحْضُرُوْنِ
I seek refuge with Allah's Perfect Words from Allah's wrath and
His punishment, and from the evils of His slaves, and from the
strokes of the satans and from that they come to me.
Sayyidna Khalid
did as advised and was soon cured of insomnia.
's di (from that they come to me - 23:98) According to a hadith in
Şahin of Muslim the Holy Prophet
is reported to have said that Satan
meddles in all human affairs and tempts people to do evil deeds, and that
this prayer is the best protection against his attempts. (Qurtubi)
My Lord, send me back - 23:99) When death approaches an) رَبِّ ارُجِعُونِ
infidel and he senses the punishment that awaits him on the Day of
Judgment, he wishes for a return to this world, so that by performing
good deeds he may escape the punishment which he has richly deserved.
Ibn Jarir has related a story on the authority of Ibn Juraij that the
Holy Prophet
once said, "At the time of death when a good Muslim
perceives the angels of mercy and all the luxuries of Paradise spread out
before him, and the angels ask whether he wishes to be sent back to the
world, his reply invariably is in the negative. He refuses to return to a
place which is full of woes and suffering and misery, and only desires to
be taken to Allah's presence. But when the same question is put to an
infidel, his answer is ofje, i.e. he wishes to be sent back to the world."
كَلاَّ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَّرَآئِهِمْ بَرْزَخْ إِلَى يَوْمٍ يُعَثُونَ
Never! It is just a word he has to utter. And in front of them
there is a barrier till the day when they will be resurrected.
(23:100)
The word ¿j" (Barzakh) means "barrier" and implies anything which
intervenes between two conditions or two objects. For this reason it also
means the intervening period between death and the Day of Judgment.
The meaning of this verse is that the wish of the infidel who has died to
be returned to this world is fruitless, because he has reached the Barzakh
from which no return is possible and a second life cannot be given until
the Day of Resurrection, when all the dead will rise and be brought back
to life.

333
Surah Al-Mu'minun : 23 : 93 - 100
Verses 101 -115
فَإِذَا اتُفِخَ فِى الصُّوْرِ فَلَّ أَنْسَابَ بَيْنَهُمُ يَوْمَئِذٍ وَّلاَ يَتَسَآءَلُونَ ﴿١٠١﴾
فَمَنُ ثَقُلَتْ مَوَازِينُهُ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ ﴿١٠٢﴾ وَمَنْ خَقَّتُ
مَوَازِيْنُهُ، فَأُولَئِكَ الَّذِيْنَ خَسِرُوَّ انْفُسَهُمْ فِىْ جَهَنَّمَ خِلِدُونَ ﴿١٤٣﴾
تَلْفَحُ وُجُوهَهُمُ النَّارُ وَهُمْ فِيْهَا كُلِحُونَ ﴿١٠٤﴾ آلَمُ تَكُنُ أَيْتِى تُتُلى
عَلَيْكُمْ فَكُنْتُمُ بِهَا تُكَذِّبُونَ ﴿١٠٥﴾ قَالُوا رَبَّنَا غَلَبَتُ عَلَيْنَا شِقُوَتُنَا
وَكُنَّا قَوْمًا ضَأَلِّينَ ﴿١٠٦) رَبَّنَآ أَخْرِجُنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظِلِمُونَ
﴿١٠٧﴾ قَالَ اخْسَئُوا فِيُهَا وَلاَ تُكُلِّمُوْنِ ﴿١٠٨﴾ إِنَّه ◌َكَانَ فَرِيقٌ مِّنْ
عِبَادِىُ يَقُوُلُونَ رَبَّنَا أَمَنَّا فَاغْفِرُلَنَا وَارْحَمُنَا وَأَنْتَ خَيْرُ الرَّحِمِيْنَ
﴿١٢٤﴾ فَاتَّخَذْتُمُوُهُمُ سِخْرِيًّا حَتَّى أَنْسَوْكُمْ ذِكُرِىٌ وَكُنْتُمُ مِنْهُمْ
تَضْحَكُونَ ﴿١١٠﴾ إِنِّى جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوَا " أَنَّهُمُ هُمُ
الْفَآئِزُوْنَ ﴿١١١﴾ قُلَ كُمْ لَبِثْتُمُ فِى الْأَرْضِ عَدَدَ سِنِينَ ﴿١١٢﴾ قَالُوا
◌َبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَسَُلِ الْعَدِّيْنَ ﴿١١٣) قُلَ إِنُ لَِّثْتُمُ إِلاَّ قَلِيْلاً
لَوْاتَّكُمْ كُنْتُمُ تَعْلَّمُونَ ﴿١١٤﴾ أَفَحَسِبْتُمْ أَنَّمَا خَلَقْتُكُمُ عَبَثًا وَّانَّكُمُ
إِلَيْنَا لاَتُرُجَعُونَ ﴿١١٥﴾
Thereafter, when the Sur (the trumpet) is blown, there
are no ties of kinship between them, nor will they
question one another. [101] So, the one whose scales (of
good deeds) turn out to be heavy, then such people are
the successful ones, [102] and the one whose scales turn
out to be light, then such people are the ones who
harmed their own selves; in Jahannam (Hell) they are
to remain for ever. [103] Fire will scorch their faces and
they will be disfigured therein. [104]
(It will be said to such people), "Were My verses not
used to be recited to you and you used to belie them?"
[105] They will say, "Our Lord, our wretchedness