Tadabbur i Qur’ān

Sūrah al-Dahr (76)

 Sūrah al-Dahr (76)
Central Theme and Relationship with the Previous Sūrah
This sūrah is the counterpart of Sūrah Qiyāmah, the previous sūrah. It begins with the very
subject on which the previous sūrah had ended. If the last four verses of the previous sūrah and
the first three of the current sūrah are deliberated upon, one will realize that they dovetail into one
another. Such an affinity is evident in all paired-sūrahs. Examples can be seen in earlier sūrah.
The central theme of both sūrahs is the same; however, the nature of arguments and
methodology of discussion are different in both. In the first sūrah, the Day of Judgement is
substantiated by the chiding soul present within man; it is explained that the obvious requirement
of he being blessed with the faculties of sight and hearing and with the awareness of good and
evil is that a Day of Judgement come; on this day, those who had shown gratitude to God and
fulfilled the obligations of His favours be rewarded, and those who took to disbelief by not
fulfilling these obligations be punished for their blindness. If this reward or punishment does not
take place, it would mean that the grateful and the ungrateful are alike in the eyes of God.
In some maṣāḥif, this sūrah is regarded to be Madīnan. However, in my opinion, not even one
verse of this sūrah was revealed in Madīnah, let alone the whole sūrah. The real criterion to judge
whether a sūrah is Makkan or Madīnan is its subject matter. In the forthcoming pages, an analysis
of this subject matter and the explanation of its verses will show that those who have regarded it
to be Madīnan have no grounds to hold this view.

Analysis of the Discourse

Following is an analysis of the discourse of this sūrah.
Verses (1-3): An allusion to an obvious reality regarding the creation of man: for a certain period
of time he was a non-entity. The Almighty took him out from the darkness of non-existence and
granted him the light of existence. He created him from a drop of fluid, and after making this drop
pass through various phases fashioned it into a being who was able to hear and understand. The
Almighty then, after making him aware of both good and evil, tests him as to whether he becomes
grateful or ungrateful.
Verses (4-22): A mention of the natural consequence of man being blessed with the awareness of
good and evil. Then the grievous fate of people who do not value this blessing of the Almighty
and adopt the path of disbelief is mentioned briefly. This is followed by a mention of the great
reward which people will be blessed with – people who were thankful for this blessing and spent
their life keeping in view the fact that they will be held accountable for their deeds.
Verses (23-28): An exhortation to the Prophet (sws) to show perseverance and disregard the
demands and objections of the disbelievers and the ingrates; he should repose his trust in the God
who revealed the Qur’ān to him; He will help him in every difficulty. The Prophet (sws) is urged
to seek patience and perseverance through the prayer and through remembering God. The real
ailment of the disbelievers is that they do not have the courage to sacrifice the immediate gains of
this world for the deferred benefits of the Hereafter. To conceal this ailment, they are fabricating
76 Tadabbur-i-Qur’ān
various objections against the Hereafter even though it is absolutely clear to them that it is certain
to come and the Prophet (sws) is warning them of its advent. It is not at all difficult for God to
create them again just as He had created them the first time.
Verses (29-31): A warning is sounded to the adversaries of the Prophet (sws) that the latter’s
responsibility is just to make people aware of this warning; it is for them to benefit from it or to
reject it. Once he informs them of this warning, he will have fulfilled his responsibility. God has a
definite law according to which He guides people; according to this law, only those people who
pay heed to His warnings will be worthy of guidance; those who will not be worthy of it and will
remain adamant in their disbelief, will become the fuel of Hell. Every act of the Almighty is
governed by His knowledge and wisdom.

Text and Translation

ۡ ‫ﻟﺮﺣﻤﻦ‬
‫ﻟﺮﺣﻴﻢ‬ ٰ ۡ !"‫ﺑﺴﻢ ٰﷲ‬ ۡ
ًۢ ۡ ٰۡ ۡ ۡ ۡ ۡ ً ۡ ۡ ‫ﺷﻴﺌﺎ‬ ًۡ ۡ ۡ ۡ ٌ ۡ ‫ﻵﻹﻧﺴﺎن‬ ۡ ۡ ٰ ۡ
‫ﻧﺒﺘﻠﻴﻪ ﻓﺠﻌﻠﻨﻪ ﺳﻤﻴﻌﺎ‬ ۡ ۡ ä ‫ﻣﺸﺎج‬ ٍ
ۡ ‫ﻧﻄﻔﺔ‬ ٍ ‫ﻣﻦ‬ ‫﴾ ﻧﺎ ﺧﻠﻘﻨﺎ ۡﻵﻹﻧﺴﺎن‬١﴿ ‫ﻣﺬ\ﻮر‬ ‫ ﻣﻦ ﻟﺪﻫﺮ ﻟﻢ ﻳﻜﻦ‬op‫ﺣ‬ Ug‫ ﻋ‬U¿ ‫ﻫﻞ‬
ۡ ‫ ۡﺑﻮن‬d‫ﻳ‬ ۡ ۡ ۡ ‫﴾ ن‬٤﴿ hp‫ﺳﻌ‬ ً ۡ ‫ﻏﻠﻶﻹ و‬ ً ٰ ۡ ‫ﺳﻠﺴﻶﻹ و‬ ۠ ٰ ۡ ٰۡ ۡ ۡ ۤ ً ۡ ‫ ً و ﻣﺎ‬Y‫ﻟﺴﺒﻴﻞ ﻣﺎ ﺷﺎ‬ ۡ ٰۡ ًۡ
‫ﻣﻦ‬ ‫ﻵﻹﺑﺮ ر‬ ‫﴾ ﻧﺎ ﻋﺘﺪﻧﺎ ﻟﻠﻜ…=ﻳﻦ‬٣﴿ ‫ﻛﻔﻮر‬ ‫ﻫﺪﻳﻨﻪ‬ ‫﴾ ﻧﺎ‬٢﴿ hp‫ﺑﺼ‬
ً ۡ ۡ ‫ه‬8 ç ‫ﻳﻮﻣﺎ {ﺎن‬ ً ۡ ‫ﻳﺨﺎﻓﻮن‬ ۡ ۡ ۡ ۡ ﴾٦﴿ hp‫“ﻔﺠ‬ ً ۡ ۡ ‫ﻔﺠﺮوﻧﻬﺎ‬f ۡ ٰ ۡ ًۡ ً ۡ ‫ۡ{ﺎس {ﺎن ﻣﺰ ﺟﻬﺎ‬
‫﴾ و‬٧﴿ hp‫ﻣﺴﺘﻄ‬ ‫ﻳﻮﻓﻮن ﺑﺎﻟﻨﺬر و‬ !"‫ ب ﺑﻬﺎ ﻋﺒﺎد ﷲ‬d‫ﻋﻴﻨﺎ ﻳ‬ ﴾ۚ ٥﴿ ‫{ﺎﻓﻮر‬ ٍ
ۡ‫﴾ ﻧﺎ ﻧﺨﺎف ﻣﻦ‬٩﴿ ‫ﺷﻜﻮر‬ ً ۡ ‫ﺟﺰآء و ﻵﻹ‬ ً ‫ﻣﻨﻜﻢ‬ ۡ ۡ ‫ﻧﺮﻳﺪ‬ ۡ ‫ﻟﻮﺟﻪ ٰﷲ"! ﻵﻹ‬ ۡ ۡ ‫﴾ ﻧﻤﺎ‬٨﴿ hp‫ﺳ‬
ۡ ‫ﻧﻄﻌﻤﻜﻢ‬ ً ۡ ‫ﻳﺘﻴﻤﺎ و‬ ً ۡ ‫ﻣﺴﻜﻴﻨﺎ و‬ ًۡ ۡ
‫ﺣﺒﻪ‬ ٰ
ٖ Ug‫ﻳﻄﻌﻤﻮن ﻟﻄﻌﺎم ﻋ‬ ۡ ۡ
ۡ ً ۡ è ‫ﺟﻨﺔ و‬ ً ۡ ۡ ٰ ‫﴾ و‬١١ۚ ﴿ ‫ ۡ ًور‬Ö ‫– ًة و‬4 ۡ ۡ ٰ ۡ ۡ ٰ ٰ ٰ ً ۡ ۡ ‫ﻋﺒﻮﺳﺎ‬ ً ۡ ‫ﻮﻣﺎ‬ ً ۡ ‫رﺑﻨﺎ ﻳ‬
op‫ﻣﺘﻜـ‬ é ﴾١٢ۙ ﴿ ‫ﻳﺮ‬ ‫و‬hi‫ﻬﻢ ﺑﻤﺎ ﺻ‬³‫ﺟﺰ‬ ‫ ذﻟﻚ ﻟﻴﻮم و ﻟﻘﻬﻢ‬ç !"‫﴾ ﻓﻮﻗﻬﻢ ﷲ‬١٠﴿ ‫ﻗﻤˆ=ﻳﺮ‬
‫ﺑﺎﻧﻴﺔ‬
ٰ ۡ ۡ ً ۡ ۡ ‫ﻗﻄﻮﻓﻬﺎ‬ ۡ ‫ذﻟﻠﺖ‬ ۡ ‫ﻇﻠﻠﻬﺎ و‬ ٰ ‫ﻋﻠﻴﻬﻢ‬
ۡ ۡ ‫ﻧﻴﺔ‬ ً ً ۡ ۡ ‫ﻤﺴﺎ و ﻵﻹ‬ ً ۡ ‫ﻓﻴﻬﺎ ﺷ‬ۡ ‫ﻳﺮون‬ ۡ ‫ ﻵﻹ‬Ž ‫ ۡﻵﻹرآ•ﻚ‬Ug‫ﻓﻴﻬﺎ ﻋ‬ ۡ
ٍ ‫ﻋﻠﻴﻬﻢ‬ ‫﴾ و ﻳﻄﺎف‬١٤﴿ ‫ﺗﺬﻟﻴﻶﻹ‬ ‫﴾ و د‬١٣ۚ ﴿ ‫زﻣﻬﺮﻳﺮ‬
‫ﻓﻴﻬﺎ‬ ۡ ‫ﻋﻴﻨﺎ‬ًۡ ً ۡ ۡ ‫{ﺎﺳﺎ {ﺎن ﻣﺰ ﺟﻬﺎ‬
﴾١٧ۚ ﴿ ‫زﻧﺠﺒﻴﻶﻹ‬ ً ۡ ‫ﻓﻴﻬﺎ‬ ۡ ‫ﻳﺴﻘﻮن‬ ۡ ۡ ‫﴾ و‬١٦﴿ ‫ﺪﻳﺮ‬ ً ۡ ‫“ﻘ‬ ۡ ۡ
‫ﻓﻀﺔ ﻗﺪروﻫﺎ‬ ٍ ‫ﻣﻦ‬ ۡ ۠ ‫رﻳﺮ‬ ۡ ‫ﻮ‬ê ‫﴾ ﻗ‬١٥ۙ ﴿ ۠ ‫رﻳﺮ‬ ۡ ‫ﻗﻮ‬ê ‫{ﺎﻧﺖ‬ ۡ ‫ﻓﻀﺔ و ۡ\ﻮ ب‬ ٍ ‫ﻣﻦ‬ ۡ
ٍ
ًۡ ًۡ ً ۡ ۡ ‫ﻟﺆﻟﺆ‬ ً ۡ ‫ﺣﺴﺒﺘﻬﻢ‬ ۡ ۡ ۡ ً ۡ ۡ ëì‫ﺗﺴ‬ ٰ
‫ﺎ‬s‫ﻌﻴﻤﺎ و ﻣﻠ‬4 ‫﴾ و ذ ر ۡﻳﺖ ﺛﻢ ر ۡﻳﺖ‬١٩﴿ ‫ﻣﻨﺜﻮر‬ ۡ ۡ ‫ﻳﺘﻬﻢ‬ ۡ ۡ ‫ ذ ر‬Ž ‫ﻣﺨﻠﺪون‬ ۡ ‫ﻋﻠﻴﻬﻢ وﻟﺪ ٌن‬ ‫ﻳﻄﻮف‬ ۡ ‫﴾ و‬١٨﴿ ‫ﺳﻠﺴﺒﻴﻶﻹ‬
ً ‫ﻟﻜﻢ‬ ۡ ‫﴾ ن ٰﻫﺬ {ﺎن‬٢١﴿ ‫ﻃﻬﻮر‬ ً ۡ ‫ ًﺑﺎ‬ç ‫رﺑﻬﻢ‬ ۡ ‫ﺳﻘﻬﻢ‬ ۡ ٰ ‫ و‬Ž ‫ﻓﻀﺔ‬ ۡ ‫ﺣﻠﻮۤ ﺳﺎور‬ ۡ ‫ و‬í ‫ق‬hi‫ﺳﺘ‬ ٌ ۡ ۡ ٌۡ ۡ ۡ ٰ ﴾٢٠﴿ hp‫ﻛﺒ‬ ًۡ
‫ﺟﺰآء و {ﺎن‬ ٍ ‫ﻣﻦ‬ ‫ﺳﻨﺪس ﺧ– و‬ٍ ‫ﻋﻠﻴﻬﻢ ﺛﻴﺎب‬
ۡ
‫ ۡﺳﻢ رﺑﻚ‬Y‫﴾ و ذ‬٢٤ۚ ﴿ ‫ﻛﻔﻮر‬ ً ۡ ‫ﺛﻤﺎ ۡو‬ ً ٰ ‫ﻣﻨﻬﻢ‬ ۡ ۡ ‫ﺗﻄﻊ‬ ۡ
‫ ﻟﺤﻜﻢ رﺑﻚ و ﻵﻹ‬hi‫ﻓﺎﺻ‬
ۡ ۡ ۡ ً ۡ ۡ ‫ﻟ>= ٰ ن‬
﴾٢٣ۚ ﴿ ‫ﺗ«•ﻳﻶﻹ‬ ۡ ۡ ‫ﻋﻠﻴﻚ‬ ۡ ‫ﻧﺰﻟﻨﺎ‬ ۡ ۡ
‫﴾ ﻧﺎ ﻧﺤﻦ‬٢٢﴿ ‫ﻣﺸﻜﻮر‬ ً ۡ ۡ ‫ﺳﻌﻴﻜ ۡﻢ‬ ۡ
ً ۡ ‫ﻳﻮﻣﺎ‬ ً ۡ ‫ورآءﻫﻢ‬
ۡ ۡ ‫ﻳﺤﺒﻮن ۡﻟﻌﺎﺟﻠﺔ و‬ ۡ ‫﴾ ن )ﻫﺆﻵﻼء‬٢٦﴿ ‫ﻃﻮﻳﻶﻹ‬ ً ۡ ‫ﻟﻴﻶﻹ‬ ً ۡ ‫ﺳﺒﺤﻪ‬ ۡ ‫ﻟﻪ و‬ 8 ‫ﻓﺎﺳﺠﺪ‬ۡ ۡ ‫﴾ و ﻣﻦ ۡﻟﻴﻞ‬î٢٥﴿•‫ﺻﻴﻶﻹ‬ ً ۡ ‫ ًة و‬£‫ﺑ‬ ۡ
﴾٢٧﴿ ‫ﻘﻴﻶﻹ‬H ‫ﻳﺬرون‬
‫﴾ و ﻣﺎ‬٢٩﴿ ‫ﺳﺒﻴﻶﻹ‬ ً ۡ ‫ رﺑﻪ‬Unٰ ‫ﻓﻤﻦ ﺷﺂء ﺗﺨﺬ‬
ٖ ۡ Ž ‫ ٌة‬Y‫ﺗﺬ‬ ۡ
‫ﻫﺬه‬ ٰ
ٖ ‫﴾ ن‬٢٨﴿ ‫ﺗﺒﺪﻳﻶﻹ‬
ً ۡ ۡ ‫ﻣﺜﺎﻟﻬﻢ‬ ۡ ۡ ۤ ‫ﺑﺪﻟﻨﺎ‬ ۡ ۡ
‫ و ذ ﺷﺌﻨﺎ‬Ž ‫ﻫﻢ‬ ۡ Öۡ ۤ ‫ﺷﺪدﻧﺎ‬ ۡ ‫ﺧﻠﻘﻨﻬﻢ و‬ ۡ ٰ ۡ ‫ﻧﺤﻦ‬ ۡ
ٰ
﴾٣١﴿ ‫ﻟﻴﻤﺎ‬ ً ۡ ‫ﻟﻬﻢ ﻋﺬ ًﺑﺎ‬ ۡ ‫ ﻋﺪ‬op‫ﻟﻈﻠﻤ‬ ۡ
ٖ ۡ UVۡ ‫ﻣﻦ ﻳﺸﺂء‬
‫رﺣﻤﺘﻪ ‡ و‬ ۡ ‫ﻳﺪﺧﻞ‬ ۡ ﴾٣٠„ ﴿ ‫ﺣﻜﻴﻤﺎ‬ ً ۡ ‫ﻋﻠﻴﻤﺎ‬ ً ۡ ‫ﺗﺸﺂءون ﻵﻹۤ ۡن ﻳﺸﺂء ٰﷲ"! ‡ ن ٰﷲ"! {ﺎن‬ ۡ
In the name of God, the Most Gracious, the Ever Merciful.
Has there passed over man a period of time when he was a thing not worthy of mention? We have
created man from a drop of mingled fluid. We continued to turn it over until We made him capable
of hearing and seeing. We showed him the path. It is now up to him to be grateful or ungrateful. (1-3)
We have prepared for the disbelievers chains and yokes and a blazing fire. But the loyal, they
indeed will drink cups of wine flavoured with camphor, a spring near which these servants of God
will drink and take out its channels wherever they want. They used to keep their vows and
remained fearful of the Day whose horror will spread far and wide, and used to give food to the
poor, the orphan and the captive in spite of being in need of it; [their motivation being:] “We are
feeding you for God only.” No reward do we desire from you nor gratitude. We dread from our
 Sūrah al-Dahr (76) 77
Lord a Day, harsh and cruel. So God saved them from the affliction of that Day and bestowed
them with freshness and joy, and as reward for being patient gave them Paradise and robes of
silk. They will be reclining in it on thrones and will feel neither the heat of the sun nor the cold of
the winters. The shades of the orchards of Paradise will bow down over them and the clusters of
their fruits will be within their easy reach. And dishes of silver and goblets of crystal will be
passed around them. The crystal will be of silver which they will have very aptly arranged. (4-16)
And they will be given to drink another wine flavoured with the spring of Zanjabīl. This is a
spring therein called Salsabīl. And they will be attended by boys who will never grow old. When
you see them you will think that they are pearls scattered about. Wherever you look you will see
great favours and a grand kingdom. Their outer garments will be of green silk and brocade. And
they will be made to wear bracelets of silver. And their Lord will give them pure wine to drink.
Indeed, this is a reward of your deeds and your effort has been accepted. (17-22)
We alone have revealed this Qur’ān to you in an elaborate manner. So with perseverance wait
for the judgement of your Lord and pay no heed to any sinner or ingrate among them. And
remember the name of your Lord from dawn to dusk and also prostrate yourselves before Him in
the night and glorify Him till late at night. (23-26)
These people only love this transient world and ignore a burdensome Day that is to come. We
alone created them and strengthened their joints and whenever We intend We will replace them in
exactly the same form they are in. This is a reminder. So whoever desires he should take the path
of his Lord and you will not desire until God desires. Indeed, God is all-Knowing, Wise. He
admits into His mercy whomever He wishes. And for the wrongdoers, He has prepared a grievous
punishment. (27-31)

Explanation
1 ً ۡ ۡ ‫ﺷﻴﺌﺎ‬
﴾١﴿ ‫ﻣﺬ\ﻮر‬
ًۡ ۡ ۡ ۡ ۡ ۡ
ٌ ۡ ‫ﻵﻹﻧﺴﺎن‬
‫ ﻣﻦ ﻟﺪﻫﺮ ﻟﻢ ﻳﻜﻦ‬op‫ﺣ‬
ٰ ۡ
Ug‫ ﻋ‬U¿ ‫ﻫﻞ‬
Exegetes have regarded the interrogative particle ‫ﻫﻞ‬ ۡ to be synonymous to the particle ‫ﻗﺪ‬ ْ .
However, I could not find any corroboration of this view in classical Arabic poetry. I have
deliberated deeply upon some examples which are presented in support of this view, and in my
opinion the particle ‫ﻫﻞ‬ ۡ is used as an interrogative in them too. However, just as interrogative
particles are used in our language in different connotations, in Arabic too, they have various
connotations. It is neither possible to explain all of them here nor is there any such need. Some of
their aspects have already been discussed in previous sūrahs, and some will come under
discussion at appropriate places in the subsequent sūrahs. Here this much is needed to be kept in
consideration that a subtle usage of an interrogative sentence is to make an addressee accept
something which is a self-evident reality but he in spite of acknowledging this fact deviates from
it in practice. He is not willing to accept it even though he regards it to be true. As an example of
this style, consider this sentence which a mother says to her disobedient son: “Don’t you
remember that you were put in my lap in the form of a lump of meat. I transformed my blood into
milk and made you drink it and then looked after you until you became a mature human being.”
A little deliberation will show that these are not simple factual statements; they encompass a lot
of meanings. For example:
– they remind the son of one of the great obligations imposed on him which he is not fulfilling
even though there is no room for denying it.

1. Has there passed over man a period of time when he was a thing not worthy of mention?
78 Tadabbur-i-Qur’ān
– they are replete with various aspects of anger, reprimand, sorrow and express yearning.
– they contain a real complaint and protest.
All these meanings emanate from this interrogative nature of the sentences. If these sentences
are divested of their interrogative sense and converted into simple factual statements, then all
these meanings will be stripped from them. Similar is the case with this verse. Its interrogative
particle encompasses many meanings, which will become evident as the sūrah gradually unfolds
ْ is understood to convey the same meaning as ‫ﻗﺪ‬
itself. If the interrogative particle ‫ﻫﻞ‬ ْ then this
verse will become a very inappropriate prelude to the subjects which are subsequently raised in it.
A famous couplet from the mu‘allaqah reads:

‫دم‬hž‫ﻫﻞ ﻏﺎدر ﻟﺸﻌﺮ ء ﻣﻦ ﻣ‬

‫ ﻓﺖ ﻟﺪ ر §ﻌﺪ ﻟﺘﻮﻫﻢ‬à ‫أم ﻫﻞ‬
Hal ghādara al-shu‘āra’u min mutaraddami
Am hal ‘arafta al-dār ba‘d al-tawahhami

(Did the poets leave a void in poetry or did you find the clue to the place of the beloved after your
inquisitiveness?)2

This is a very exquisite opening couplet and all its beauty is concealed in its interrogative nature.
ۡ is replaced with ‫ﻗﺪ‬
If the particle ‫ﻫﻞ‬ ْ it will divest the couplet of this beauty. The poet while
addressing himself is inquiring after the driving force behind the composition of this eulogy. Was it
that some void remained in poetry which he wanted to fill or was it the fact that the remains of the
beloved’s house had ignited the flame of love which wanted expression. The implication is that both
these reasons were present. Indeed, the poetry was inflicted with a void that needed to be filled by
this eulogy and in spite of the fact that the subject of the clue to a beloved’s house has been
discussed in a variety of ways and moods by poets, it was still wanting and needed more expression.
Here, the objective is not to point out the beauty of this opening couplet; the only purpose is to
point out the difference between styles. The word ‫ﻗﺪ‬ ْ would also have been appropriate as far as
the rhyme and meter of the couplet is concerned; however, it would have been totally deprived of
such depth of meaning.
The addressees of this verse are people who disbelieved the Day of Judgement and the reward
and punishment which will take place therein. They are addressed by the Qur’ān and asked whether
there was not a time when man was virtually a non-entity; he was a creature that roamed in water,
mud and mire. Providence made this insignificant existence pass through various stages and after
training and educating him made him reach a level in which he became the best of all creatures. The
purpose of this question is to induce man to reflect as to why such elaborate arrangements were
made by providence for him. Why was he blessed with such great abilities? Was all this done
merely so that he eats, drinks and then dies? Are not some responsibilities imposed on him as a
result of being blessed with such favours? Does man not owe some obligations to the Being Who
created Him? These questions should arise in every person who reflects on his existence.
Man’s own being is the closest to him and every part of him induces him to reflect and ponder.
The interrogative nature of the verse is meant to stimulate him towards reflection: if God is
beyond man’s eyes, his own being is at hand; by deliberating on it he can witness God’s power

2. ‘Antarah ibn Shaddād, Dīwān, vol. 1, 172.

 Sūrah al-Dahr (76) 79
and providence, mercy and justice. Similarly, if he reflects he will come to realize that although
he has not seen the Day of Judgement, yet his own intuition contains signs and testimonies of
such a day. In fact, so blatant are these testimonies that he cannot deny them unless of course he
is absolutely stubborn.
ًۢ ۡ
ً ۡ ‫ﺳﻤﻴﻌﺎ‬ ٰۡ ۡ ۡ ۡ ۡ
3
﴾٢﴿ hp‫ﺑﺼ‬ ‫ﻧﺒﺘﻠﻴﻪ ﻓﺠﻌﻠﻨﻪ‬ ٍ
ۡ ‫ﻧﻄﻔﺔ‬
ۡ ۡ ä ‫ﻣﺸﺎج‬ ٍ ‫ﻣﻦ‬ ‫ﻧﺎ ﺧﻠﻘﻨﺎ ۡﻵﻹﻧﺴﺎن‬
In the preceding verse, attention is directed to the bleak past man has at the beginning of his
life. Here in this verse various phases of his creation are alluded to, every aspect of which is
before him, and which are pointing to the reality this verse is stating: man is created from a drop
of a fluid; providence makes this very drop pass through various phases and stages and then
fashions from it a human being who can hear, understand and use his intellect; man should reflect
on this fact: how can it be difficult for the God Who has shown such superb creativity in a drop of
a fluid to re-create man; he should also reflect on how the knowing and wise God Who has
blessed an insignificant drop of fluid with the higher faculties of sight and hearing and also given
him an awareness of good and evil would do something so meaningless as to not bring forth a day
of reward and punishment.
ۡ ۡ
ۡ ‫ﻧﻄﻔﺔ‬ ٌ ْ
ۡ is the plural of ‫ﻣﺸﺞ‬ ْ . One of its meanings
In the expression ‫ﻣﺸﺎج‬
ٍ ٍ ‫ﻣﻦ‬ the word ‫ﻣﺸﺎج‬
ٍ and ‫ﻣﺸﻴﺞ‬
is “something which is a mixture and blend.” The word ‫ﻣﺸﺎج‬ ۡ
ٍ is among those words which in spite
of being plural are used as an adjective for singular entities. The fact that a fertilized sperm is a
blend may refer to the fact that it consists of various components and may also refer to the fact
that it is a blend of the sperm and ovular cells of a man and woman respectively. It should be kept
in consideration that keeping a balance between various components and conflicting natures so as
to produce the right result in accordance with the required objective is not possible unless the
whole process is carried out under the supervision of a wise and powerful being. A chance
happening cannot produce such a process replete with wisdom and sagacity.
Generally, people have taken the word ‫ﻧﺒﺘﻠﻴﻪ‬ ۡ ۡ to refer to the cause. Its meaning in this case would
be: “We have created you to test you.” However, had it been used in this causative meaning, it
should have been appended with the particle of causation: lām. It occurs grammatically in the form
of an accusative of state (ḥāl), which is entirely different from the meaning of causation. In my
opinion too, it is an accusative of state and means: “We created man in such a manner that We
after making him pass gradually through various phases perfected him into a cognizant and
discerning human being.”
ٌ ْ means “to test and try out something.” When a person tests a thing he surveys it
The word ‫ﺑﺘﻶﻹء‬
from various angles turning it over from side to side. From this meaning, the sense of passing
from one phase to another was incorporated into it. Here, the word is used in this very meaning.
Some exegetes have also adopted this meaning.
The various phases and stages after passing which man’s creation culminated are mentioned at
various places in the Qur’ān. Following are some examples:
ۡ ۡ ۡ ۡ ۡ ٰۡ ۡ ۡ ‫رﻳﺐ ﻣﻦ‬ ۡ ۡ
hp‫ﻣﺨﻠﻘﺔ و ﻏ‬
ٍ ‫ﻣﻀﻐﺔ‬
ٍ ‫ﻋﻠﻘﺔ ﺛﻢ ﻣﻦ‬
ٍ ‫ﻣﻦ‬ ۡ ‫ﻧﻄﻔﺔ ﺛﻢ‬
ٍ ‫ﻣﻦ‬ ‫ﻣﻦ ﺗﺮ ٍب ﺛﻢ‬ ۡ ‫ﺧﻠﻘﻨ‬
ۡ ‫ﻜﻢ‬ ‫ﻟﺒﻌﺚ ﻓﺎﻧﺎ‬ ۡ ۡ ‫ﺘﻢ‬
ٍ UV
ۡ ‫ﻛﻨ‬ ‫)ﻳﺎﻳﻬﺎ ﻟﻨﺎس ن‬
ۡ ۤۡ ۡ ً ۡ ‫ﺟﻜﻢ‬
ۡ ð‫ﻧ‬ ۡ ً ‫ ﺟﻞ‬U) n ‫ ۡﻵﻹ ۡرﺣﺎم ﻣﺎ ﻧﺸﺂء‬UV =>4 ‫ﻟﻜﻢ ‡ و‬
ۡ op‫ﻣﺨﻠﻘٍﺔ ﻟﻨﺒ‬
(٥:٢٢) .‫ﺷﺪ\ﻢ‬ ‫ﻃﻔﻶﻹ ﺛﻢ ﻟﺘﺒﻠﻐﻮ‬ ‫ ﺛﻢ‬ëì‫ﻣﺴ‬ ٍ
3. We have created man from a drop of mingled fluid. We continued to turn it over until We made him
capable of hearing and seeing.
80 Tadabbur-i-Qur’ān

People! If you have doubts on being raised again after death, then reflect on the fact that We
first created you from clay, then from a drop of water, then from a clot of blood, and then from
a lump of flesh – some complete and some incomplete so that We might fully manifest to you
Our power and mercy. We then make it stay in the womb as much as We want for an
appointed term, and then We bring you forth as infants, then We nourish you so that you reach
your prime. (22:5)

In Sūrah al-Mu’minūn, the words are:

ً ۡ ۡ ۡ ً ۡ ۡ ۡ ً ۡ ٰۡ ۡ ۡ ۡ ۡ ۡ ۡ
ٍ ‫ • ٍر‬UVۡ ‫ ﺛﻢ ﺟﻌﻠﻨﻪ ﻧﻄﻔﺔ‬.op‫ﻃ‬
‫ ﺛﻢ ﺧﻠﻘﻨﺎ ﻟﻨﻄﻔﺔ ﻋﻠﻘﺔ ﻓﺨﻠﻘﻨﺎ ﻟﻌﻠﻘﺔ ﻣﻀﻐﺔ‬.op‫ﻣﻜ‬ ٍ ‫ﻣﻦ‬ ٍ ٰ ‫ﻣﻦ‬
‫ﺳﻠﻠﺔ‬ ۡ ‫ﻵﻹﻧﺴﺎن‬ ‫و ﻟﻘﺪ ﺧﻠﻘﻨﺎ‬
ۡ ٰۡ ۡ ٰ ٰ : ٰ ً ۡ ٰۡ ۡ ً ۡ ٰ ۡ ۡ ً ٰ ۡ ۡ ۡ
(١٤-١٢:٢٣) .op‫ك ﷲ"! ﺣﺴﻦ ﻟﺨﻠﻘ‬hi‫ ﺛﻢ ﻧﺸﺎﻧﻪ ﺧﻠﻘﺎ ﻓﺘ‬ñ ‫ﻓﺨﻠﻘﻨﺎ ﻟﻤﻀﻐﺔ ﻋﻈﻤﺎ ﻓﻜﺴﻮﻧﺎ ﻟﻌﻈﻢ ﻟﺤﻤﺎ‬
And We first created man from an essence of clay: then placed him in the form of a drop of
blood in a secure place. Then We fashioned this drop of water into a clot of blood; then made
the clot of blood into a lump of flesh. Then We created bones in it and then clothed the bones
with flesh; then brought it forth as an entirely new creation. So, blessed be God, the best of
creators. (23:12-14)

The various phases of creation detailed in the above quoted verses are very concisely referred
to in the verse under discussion. The word ‫ﻧﺒﺘﻠﻴﻪ‬ ۡ ۡ is used for this gradual passage from one phase
to another. It is evident from this that the final product has to pass through many stages. At each
stage, providence tried and tested it well as to whether the prescribed characteristics of each stage
had appeared in it or
ۡ ًۢ ۡ
not.
ً ٰۡ
The words hp‫( ﻓﺠﻌﻠﻨﻪ ﺳﻤﻴﻌﺎ ﺑﺼ‬until We made him capable of hearing and seeing) summarize all
this grand arrangement: either man was once an insignificant thing unworthy of mention in the
form of water, clay, mud and clot or there came a stage when the Almighty blessed him with the
high qualities of seeing and hearing; the words “then brought it forth as an entirely new creation”
of Sūrah al-Mu’minūn (sūrah 23) quoted above refer to this second stage.
ٌ ۡ
ٌ ۡ ‫ﺳﻤﻴﻊ‬
The words hp‫ﺑﺼ‬ actually symbolize all higher traits and abilities of man. It is because of these
that man is able to distinguish between good and evil and he becomes worthy of being tested by
the Almighty. This test relates to whether man adopts the right path and thereby becomes a
grateful person to God or deviates from it and becomes an ungrateful person who is unappreciative
of the favours of God. An obvious consequence of this trial is that those who honour and value
their traits and abilities should be rewarded and those who do not should be punished. If this does
not happen, then what is the purpose of all these elaborate arrangements made by providence in the
creation of man?

ً ۡ ‫ ً و ﻣﺎ‬Y‫ﻟﺴﺒﻴﻞ ﻣﺎ ﺷﺎ‬
ۡ ٰۡ
4
﴾٣﴿ ‫ﻛﻔﻮر‬ ‫ﻫﺪﻳﻨﻪ‬ ‫ﻧﺎ‬
This verse mentions the consequence of granting man the faculties of hearing and sight: he was
ٰۡ
ۡ ۡ ‫ﻫﺪﻳﻨﻪ ﻟ‬
shown the right and wrong path. At another place, the words used are: (١٠:٩٠) .‫ﻨﺠﺪﻳﻦ‬ ‫( و‬have
ٰۡ ۡ ۡ
We not shown him both paths? (90:10)). In Sūrah al-Shams it is said: (٨:٩١) .‫ﻬﺎ‬³‫ﻓﺎﻟﻬﻤﻬﺎ ﻓﺠﻮرﻫﺎ و “ﻘﻮ‬
(then [God] inspired it with its evil and its good, (91:8)). After being guided to these paths, man

4. We showed him the path. It is now up to him to be grateful or ungrateful.

 Sūrah al-Dahr (76) 81
became a witness upon himself to good and evil and was left with no excuse to adopt the wrong path.
8 ۡ ٰۡ ٌ ۡ ۡ ٰ ۡ ۡ
The previous sūrah refers to this fact in the words: (١٥-١٤:٧٥) . ‫ﻣﻌﺎذﻳﺮه‬ EF‫و ﻟﻮۡ ﻟ‬.‫ة‬hp‫ﻔﺴﻪ ﺑﺼ‬4
ٖ Ug‫ﻋ‬ ‫( ﺑﻞ ﻵﻹﻧﺴﺎن‬in
fact, he himself is a witness upon his own self however much he may put up excuses, (75:14-15)).
ً ۡ ‫ ً و ﻣﺎ‬Y‫( ﻣﺎ ﺷﺎ‬it is now up to him to be grateful or ungrateful) mention man’s
The words ‫ﻛﻔﻮر‬
freedom of choice: after giving man the awareness to distinguish between good and evil, the
Almighty gave him the choice to adopt whichever path he wanted. If he treads the path of virtue,
he will become grateful to his Lord and will be rewarded for it, and if he treads the path of vice,
he will become ungrateful and will be punished for it.
۠ ٰ ۡ ٰۡ ۡ ۡ ۤ
ً ٰ ۡ ‫ﺳﻠﺴﻶﻹ و‬
ً ۡ ‫ﻏﻠﻶﻹ و‬
5
﴾٤﴿ hp‫ﺳﻌ‬ ‫ﻧﺎ ﻋﺘﺪﻧﺎ ﻟﻠﻜ…=ﻳﻦ‬
This verse mentions the obvious consequence of man being blessed with the ability to
distinguish between good and evil: when the Almighty has blessed man with this ability, He will
definitely reward those who are grateful to Him, and will punish those who are ungrateful to Him.
If this does not happen, then blessing him with this ability would be a useless act. But God is wise
and it is against His wisdom for Him to do something meaningless.
The implication of the verse is that since the Almighty has blessed man with the awareness to
distinguish between good and evil, hence the grateful and the ungrateful will not be treated equally
by Him. For the latter, chains and yokes and a blazing fire is ready to greet them: their feet shall be
put in chains and necks in iron yokes and they will be dragged towards Hell and cast into it.

ً ۡ ۡ ‫ﻔﺠﺮوﻧﻬﺎ‬f
ۡ ٰ ۡ ًۡ ً ۡ ‫ﻣﻦ ۡ{ﺎس {ﺎن ﻣﺰ ﺟﻬﺎ‬ ۡ ۡ ۡ
ۡ ‫ ۡﺑﻮن‬d‫ﻳ‬
6
﴾٦﴿ hp‫“ﻔﺠ‬ !"‫ ب ﺑﻬﺎ ﻋﺒﺎد ﷲ‬d‫ﻋﻴﻨﺎ ﻳ‬ ﴾ۚ ٥﴿ ‫{ﺎﻓﻮر‬ ٍ ‫ن ﻵﻹﺑﺮ ر‬
These verses mention the fate of the grateful in contrast to that of the disbelievers mentioned in
the previous verse. They are called ‫( ۡﺑﺮ ر‬loyal).
ٌ
ٌْ The real meaning of ‫ ﺑﺮ‬is “fulfilment of promises
and trusts” and the real meaning of the word £‫ ﺷ‬is to acknowledge and discharge one’s obligation
towards favours received. A clear element of commonality exists between the two words.
Servants of God who acknowledge their obligation towards His favours and carry it out are the
ones who should be called loyal.
The word ‫{ﺎس‬ ٌ ْ is used both for a drink and the cup in which it is drunk.
The word ‫ ﻣﺰ ٌج‬means a flavour added to temper a drink. At times, in order to reduce the
intensity of the taste, smell and flavour of food and drinks, certain things are added to them at the
time of consumption. In classical Arabic poetry, we find mention of such substances and other
similar ones being added to wine for this purpose. In Paradise, this flavour will be taken from the
sweet water from the fountain of kāfūr.
ٌ ْ here does not refer to camphor, its general connotation. The Qur’ān itself has
The word ‫{ﺎﻓﻮر‬
clarified that it is a spring in Paradise on whose banks its dwellers will sit and drink wine. They
will add the flavour of this spring’s water to the wine and make it even more tasty and
flavoursome. A question may arise here on the reason for the spring being named kāfūr. Though
such a question should generally not arise in case of names, yet the thought does cross one’s mind
that there must be some relationship between the entity and its name. This relationship is of the
category of the mutashābihāt and only those who are fortunate enough to reach Paradise and

5. We have prepared for the disbelievers chains and yokes and a blazing fire.
6. But the loyal, they indeed will drink cups of wine flavoured with camphor, a spring near which these
servants of God will drink and take out its channels wherever they want.
82 Tadabbur-i-Qur’ān
drink from this spring will get the answer to this question.
ۡ
The ‫ ب‬in the expression ‫ ب ﺑﻬﺎ‬d‫ ﻳ‬is an adverb of place just as it is in the Qur’ānic expressions
ْ
ْ ‫ﻳﻮﻣﻨﻮن‬
ْ ْ and ‫ﺑﺎﻟﻐﻴﺐ‬ ْ ْ ‫ﻳﺨﺸﻮن‬
ْ ‫رﺑﻬﻢ‬ ْ
ْ . The implication is that this fountain will be reserved for the near
‫ﺑﺎﻟﻐﻴﺐ‬
ones of God for their wine consumption. The word “servants of God” refer to the loyal mentioned
earlier. It is for them that the Almighty will make such an elaborate arrangement as to reserve a
fountain for their wine consumption. It may well be kept in consideration that there is a great
affinity between drinking wine and drinking it on the banks of a fountain.
The word hp‫“ﻔﺠ‬ ً ۡ ۡ in the expression hp‫“ﻔﺠ‬
ً ۡ ۡ ‫ﻔﺠﺮوﻧﻬﺎ‬f
ۡ means to take out a lot of branches from a
fountain and make a network of them. The implication is that the dwellers of Paradise will not
have to travel to this fountain and any one from among them will be able to take out its branches
whenever he wants to; he will be able to quench his thirst and savour his taste-buds with it
without any hardship of travel.

ً ۡ ۡ ‫ه‬8 ç ‫ﻳﻮﻣﺎ {ﺎن‬

ً ۡ ‫ﻳﺨﺎﻓﻮن‬
ۡ ۡ ۡ ۡ
7
﴾٧﴿ hp‫ﻣﺴﺘﻄ‬ ‫ﻳﻮﻓﻮن ﺑﺎﻟﻨﺬر و‬
Mentioned in this verse are the traits and deeds of these people which will entitle them to such
reward.
The word nadhr refers to a self-promise made to do a good deed. The trait of these loyal people
specially mentioned by the Qur’ān is fulfilment of promises. People who are so conscientious as
to fulfil self-made promises can be expected to be even more conscientious regarding obligations
imposed on them by God. Our exegetes have widened the scope of the word nadhr and included
in it all virtuous acts whether imposed by a person on himself or by the Almighty on him.
It should be kept in consideration that nadhr (vow) has occupied great importance in all previous
religions and it was rampant in pre-Islamic Arabia too. People who wanted to do a virtuous deed as
ḥajj, ‘umrah, animal sacrifice and spending in the way of God would make vows to do so and then
would fulfil them with great fervour. The real reason among the Arabs for this was because they
were un-lettered. They were not very conversant with religious rites, and for this reason the pious
among them would fill this gap by making vows. After the advent of Islam, when all the principles
and corollaries of religion became evident to them, the sphere of making vows was reduced. Vows
which related to polytheistic practices were completely done away with. Others which burdened a
person beyond his capacity were either prohibited or were reformed. Since this sūrah belongs to
the period when people were yet to be informed on the details of the directives and etiquette of
Islam, vows are specially and emphatically mentioned in it. Later, when all the sharī‘ah had been
revealed, the sphere of vows was reduced, as is mentioned earlier.
ْ ْ
The word hٌp‫ﻣﺴﺘﻄ‬ means “wide-spread and all-embracing.” It refers to the degree of fear such
people had of the punishment of the Hereafter which would be wide-spread and all-embracing. In
other words, on that day each and every person, low or high, poor or rich, ruler or ruled and even
the worshippers and their deities will have to face the horrors of that day. Only those whom the
Almighty will protect will be saved from it.

8 ً ۡ ‫ﻳﺘﻴﻤﺎ و‬
﴾٨﴿ hp‫ﺳ‬
ًۡ ۡ
ً ۡ ‫ﻣﺴﻜﻴﻨﺎ و‬ ‫ﺣﺒﻪ‬
ٖ Ug‫ﻋ‬ ۡ ۡ ‫و‬
ٰ ‫ﻳﻄﻌﻤﻮن ﻟﻄﻌﺎم‬
This is a mention of how these people deal with their fellow human beings: they fulfil the needs

7. They used to keep their vows and remained fearful of the Day whose horror will spread far and wide.
8. And they used to give food to the poor, the orphan and the captive in spite of being in need for it.
 Sūrah al-Dahr (76) 83
ٌ ْ is not used in
of the poor, orphans and the captives while disregarding their own. The word ‫ﻃﻌﺎم‬
the limited sense of providing food only. It includes providing other basic necessities of life. It is
used in this broad meaning in the Qur’ān.
Generally, people have regarded the antecedent of the pronoun in ‫ﺣﺒﻪ‬ ٰ to be God. They
ٖ Ug‫ﻋ‬
interpret the verse to mean that the righteous people feed the poor and the orphans because of
their love for God. Although this interpretation is grammatically possible, I, in the light of parallel
verses of the Qur’ān, prefer the interpretation of those who regard this antecedent to be food.
Thus, as per this interpretation, the verse means that these people give preference to the need of
the poor and the orphans even though they are needy themselves.
There are various reasons for preferring this view:
Firstly, the character of the loyal people of God is being portrayed and the Qur’ān says that
people who are truly loyal to God are the ones who spend in the way of God what is dearest to
ۡ ٰ ۡ
them; it is dear to them because it is either very valuable in itself or because they badly need it.
ۡ ۡ
Thus the Qur’ān says: (٩٢:٣) .‫ ﺣ¾‚ ﺗﻨﻔﻘﻮ ﻣﻤﺎ ﺗﺤﺒﻮن‬hi‫ﻟﻦ ﺗﻨﺎﻟﻮ ﻟ‬ ۡ (you shall never be truly loyal until you
spend in the way of God ۡ what you dearly cherish, (3:92)). At another place, it is said: Ug‫ﻋ‬ ۡ ۡ ‫و‬
) ‫ﻳﺆﺛﺮون‬
ٌ ۡ ‫ﻔﺴﻬﻢ و ۡﻟﻮ {ﺎن‬4
ۡ
(٩:٥٩) .‫ﺑﻬﻢ ﺧﺼﺎﺻﺔ‬ (and they give preference to the poor and the indigent over themselves
even though they are in need, (59:9)).
Secondly, in a succeeding verse, the reward of these loyal people is mentioned thus: ‫و‬hi‫ﻫﻢ ﺑﻤﺎ ﺻ‬ ْ ‫وﺟﺰ‬
ً
ً‫ ﻳﺮ‬è‫ﺟﻨﺔ و‬ (and as reward for being patient gave them Paradise and robes of silk.) A little deliberation
will show that the real aspect which highlights their patience is that in spite of being needy
themselves they feed and clothe the orphans and the poor. If the other interpretation is adopted,
there is nothing in the verse which highlights their trait of patience even though the discourse
entails it. This explanation automatically ascertains the antecedent of the pronoun in ‫ﺣﺒﻪ‬ ٰ .
ٖ Ug‫ﻋ‬
Thirdly, the spending in the way of God which is from one’s dear and cherished wealth and is
done while sacrificing one’s own needs is in fact the very one meant to please God. With regard
to this, the subject of God’s love is automatically raised in it.
In this verse, captives are mentioned alongside the poor and the indigent keeping in view the
circumstances of those times. Captives who were arrested in those times for a crime or some
investigation would generally fulfil their needs by asking people. It is evident from the statements
of Qāḍī Abū Yūsuf that this situation remained till the time of the Abbasids. In current times, the
nature of the jail punishment has changed a lot and one does not need to spend on the captives the
way it was once needed; however, there are still various situations in which one may need to
spend on the captives and their attendants under this very head.

9 ً ۡ ۡ ‫ﻋﺒﻮﺳﺎ‬
﴾١٠﴿ ‫ﻗﻤˆ=ﻳﺮ‬ ً ۡ ‫ﻣﻦ رﺑﻨﺎ‬
ً ۡ ‫ﻳﻮﻣﺎ‬ ً ۡ ‫ﺟﺰآء و ﻵﻹ‬
ۡ ‫﴾ ﻧﺎ ﻧﺨﺎف‬٩﴿ ‫ﺷﻜﻮر‬ ً ‫ﻣﻨﻜﻢ‬ ۡ ‫ﻟﻮﺟﻪ ٰﷲ"! ﻵﻹ‬
ۡ ۡ ‫ﻧﺮﻳﺪ‬ ۡ ۡ ‫ﻧﻤﺎ‬
ۡ ‫ﻧﻄﻌﻤﻜﻢ‬
This is a mention of the inner motivation of their spending in the way of God.
ۡ ۡ are used to describe the Day of Judgement. The former means
ۡ and ‫ﻗﻤˆ=ﻳﺮ‬
The adjectives of ‫ﻋﺒﻮس‬
“something harsh and severe” and the latter has actually come to emphasize the intensity of the
first. Such will be the harshness and cruelty of that day that no one will be able to help anyone.
On that day, everyone will have to encounter the results of his deeds. The mercy of God will be
earned by only those who, to earn His pleasure, had sympathized with the poor and the indigent

9. [Their motivation being:] we are feeding you for God only. No reward do we desire from you nor
gratitude. We dread from our Lord a Day, harsh and cruel.
84 Tadabbur-i-Qur’ān
and ignored their own needs to fulfil theirs.
This verse does not necessarily mean that this statement was uttered by the people who are
helped by them. It is actually an expression of their inner motive behind spending for the cause of
God only; they have nothing to drive them in this undertaking except the fear of the Hereafter.

ً ۡ ۡ ٰ ۡ ۡ ٰ ٰ ٰ
10
﴾١١ۚ ﴿ ‫ ۡوًر‬Ö ‫– ة و‬4 ‫ﻟﻘﻬﻢ‬ ‫ ذﻟﻚ ﻟﻴﻮم و‬ç !"‫ﻓﻮﻗﻬﻢ ﷲ‬
This is a mention of their reward: since they remained fearful of a harsh and cruel day and
spent in charity to protect themselves from the horrors of that day, the Almighty will protect them
from the afflictions of that day, and when all faces will be grim and desolate on that day, theirs
will glow with freshness and joy.

ً ۡ
ً ۡ è ‫ﺟﻨﺔ و‬ ۡ ٰ ‫و‬
11
﴾١٢ۙ ﴿ ‫ﻳﺮ‬ ‫و‬hi‫ﻬﻢ ﺑﻤﺎ ﺻ‬³‫ﺟﺰ‬
ۡ ‫( ﺑﻤﺎ‬for being patient) refer to the patience mentioned in the earlier verse ‫ﻳﻄﻌﻤﻮن‬
ۡ ۡ
The words ‫و‬hi‫ﺻ‬ ‫و‬
‫ﺣﺒﻪ‬
ٖ ٰ
Ug‫ﻋ‬ ‫ﻟﻄﻌﺎم‬ (and they used to give food in spite of being in need of it). Only a person who is
patient will give his food to others in spite of being inflicted with hunger himself.
They will be blessed with Paradise so that they can eat its fruit and benefit from its eternal bliss
and will be blessed with silk so that they wear its robes. These favours include a place to live,
food to eat and clothes to wear.

ً ۡ ۡ ‫ﺷﻤﺴﺎ و ﻵﻹ‬
ً ۡ ‫ﻓﻴﻬﺎ‬ ۡ ‫ ﻵﻹ‬Ž ‫ ۡﻵﻹرآ•ﻚ‬Ug‫ﻓﻴﻬﺎ ﻋ‬
ۡ ‫ﻳﺮون‬ ۡ
ۡ op‫ﻣﺘﻜـ‬
12
﴾١٣ۚ ﴿ ‫زﻣﻬﺮﻳﺮ‬ é
The implication of this verse is that these people will remain secure from the hardships of heat
and cold and recline on thrones. The sun will provide light and energy to them but will not produce
the heat which bothers a person. In this way, the weather in Paradise will always remain
salubrious, healthy and enjoyable. They will never encounter the monotony of autumn and the cold
winds of winter.

13 ً ۡ ۡ ‫ﻗﻄﻮﻓﻬﺎ‬
﴾١٤﴿ ‫ﺗﺬﻟﻴﻶﻹ‬ ۡ ‫ﻇﻠﻠﻬﺎ و‬
ۡ ‫ذﻟﻠﺖ‬ ٰ ‫ﻋﻠﻴﻬﻢ‬ ً
ۡ ۡ ‫ﻧﻴﺔ‬ ‫ود‬
The implication of this verse is that the dwellers of Paradise will not need to make any effort to
obtain its luxuries. Everything will be readily and easily accessible to them.

ً ۡ ۡ ‫ﻗﺪروﻫﺎ‬
﴾١٦﴿ ‫“ﻘﺪﻳﺮ‬ ۡ ‫ﻓﻀﺔ‬ ۡ ۠ ‫رﻳﺮ‬
ٍ ‫ﻣﻦ‬ ۡ ‫ﻓﻀﺔ و ۡ\ﻮ ب‬
ۡ ‫ﻮ‬ê ‫﴾ ﻗ‬١٥ۙ ﴿ ۠ ‫ﻗﻮ ر ۡﻳﺮ‬ê ‫{ﺎﻧﺖ‬ ٍ ‫ﻣﻦ‬
ٰ ۡ ۡ
ۡ ‫ﺑﺎﻧﻴﺔ‬
ٍ ‫ﻋﻠﻴﻬﻢ‬ ‫و ﻳﻄﺎف‬
ٍ
14

These utensils will appear to be made of crystal yet its substance will be of silver.
ً ۡ ۡ ‫ﻗﺪروﻫﺎ‬
The expression ‫“ﻘﺪﻳﺮ‬ ۡ refers to the fact that the cups and utensils will be made in various

10. So God saved them from the affliction of that Day and bestowed them with freshness and joy.
11. And as reward for being patient gave them Paradise and robes of silk.
12. They will be reclining in it on thrones and will feel neither the heat of the sun nor the cold of the
winters.
13. The shades of the orchards of Paradise will bow down over them and the clusters of their fruits will
be within their easy reach.
14. And dishes of silver and goblets of crystal will be passed around them. The crystal will be of silver
which they will have very aptly arranged.
 Sūrah al-Dahr (76) 85
shapes and sizes and the attendants of Paradise will have decorated various shelves with them.
The purpose of all this arrangement will be that they are able to provide any set in accordance
ۡ
ً ۡ ‫“ﻘﺪ‬
with time, circumstances and need. The word ‫ﻳﺮ‬ encompasses all these meanings, and it is
difficult to find a single word to translate all these meanings.

15 ً ۡ ۡ ëì‫ﺗﺴ‬
﴾١٨﴿ ‫ﺳﻠﺴﺒﻴﻶﻹ‬
ٰ ًۡ
ۡ ‫ﻋﻴﻨﺎ‬
‫ﻓﻴﻬﺎ‬ ﴾١٧ۚ ﴿ ‫زﻧﺠﺒﻴﻶﻹ‬ ً ۡ ‫ﻓﻴﻬﺎ‬
ً ۡ ۡ ‫{ﺎﺳﺎ {ﺎن ﻣﺰ ﺟﻬﺎ‬ ۡ ۡ ‫و‬
ۡ ‫ﻳﺴﻘﻮن‬
Earlier verses mention the fountain of Kāfūr. These verses mention another fountain called
Salsabīl. I have already referred to earlier that they do not reflect their literal meaning. The literal
meaning of Zanjabīl is dry ginger; however, names are adopted because of some very minute
association with their meaning. There are so many things and objects of Paradise which are
mentioned in the Qur’ān; however, we are not able to ascertain the exact nature of these things
through their names. It is sufficient for us that the Almighty has informed us of these names. God
willing, we will be able to know the exact nature as well. Another name of this fountain is
Salsabīl. In the opinion of Al-Zujāj,16 it means “freely flowing.” It has obviously been named thus
because of the flowing nature of the fountain, which is just one of its varied features.

17 ً ۡ ۡ ‫ﻟﺆﻟﺆ‬
﴾١٩﴿ ‫ﻣﻨﺜﻮر‬ ً ۡ ‫ﺣﺴﺒﺘﻬﻢ‬
ۡ ۡ ‫ﻳﺘﻬﻢ‬
ۡ ۡ ‫ ذ ر‬Ž ‫ﻣﺨﻠﺪون‬
ۡ ۡ ۡ ۡ
‫ﻋﻠﻴﻬﻢ وﻟﺪ ٌن‬ ۡ ‫و‬
‫ﻳﻄﻮف‬
Mentioned in this verse are the characteristics of the boys who would attend to the dwellers of
Paradise and present goblets and cups to them. There are two reasons that these boys will be
graced with eternal youth: Firstly, since these attendants will be young and youthful, they will be
very vigilant, efficient and enthusiastic in their service. Secondly, they will always stay the same
age due to which they will be forever alert and because of remaining in service to their masters
for such a long time they will become aware of their temperament, habits and taste. It may be
kept in consideration that efficiency in service depends very much on experience. An old
attendant has experience but he loses his vigour for work. A newly employed attendant is very
enthusiastic but he lacks experience and style, and as a result can become a cause of bother for his
master. In Paradise, both these deficiencies will be covered and the Almighty will provide such
attendants whose each and every ability will be eternal.
ً ۡ ۡ ‫ﻟﺆﻟﺆ‬
The words ‫ﻣﻨﺜﻮر‬
ً ۡ ‫ﺣﺴﺒﺘﻬﻢ‬
ۡ ۡ ‫ﻳﺘﻬﻢ‬
ۡ ۡ ‫ ذ ر‬mention their beauty, elegance and sophistication as well as
them being well-dressed. Whenever one sees them, one will think that they are pearls scattered
about.
ًۡ ًۡ
ً ۡ ‫ﺎ‬s‫ﻣﻠ‬
18
﴾٢٠﴿ hp‫ﻛﺒ‬ ‫ﻌﻴﻤﺎ و‬4 ‫و ذ ر ۡﻳﺖ ﺛﻢ ر ۡﻳﺖ‬
These words do not need any explanation. Each part of Paradise will have blessings and regal
splendour for its dwellers.

15. And they will be given to drink another wine flavoured with the spring of Zanjabīl. This is a spring
therein called Salsabīl.
16. See, for example: al-Zamakhsarī, Al-Kashshāf, vol. 4, 672.
17. And they will be attended by boys who will never grow old. When you see them you will think that
they are pearls scattered about.
18. Wherever you look you will see great favours and a grand kingdom.
86 Tadabbur-i-Qur’ān

ً ۡ ‫ ًﺑﺎ‬ç ‫رﺑﻬﻢ‬ ۡ ٰ ‫ و‬Ž ‫ﻓﻀﺔ‬

ۡ ‫ﺳﻘﻬﻢ‬ ۡ ‫ﺣﻠﻮۤ ﺳﺎور‬ ٌ ۡ ۡ ٌۡ
ۡ ‫ و‬í ‫ق‬hi‫ﺳﺘ‬ ۡ ۡ ٰ
19
﴾٢١﴿ ‫ﻃﻬﻮر‬ ٍ ‫ﻣﻦ‬ ‫ﺳﻨﺪس ﺧ– و‬
ٍ ‫ﻋﻠﻴﻬﻢ ﺛﻴﺎب‬
The word Ug‫ ٰﻋ‬is an adverb of place declined as an accusative of state (hāl) and refers to the
outer garments of the dwellers of Paradise: robes and coats.
These outer garments will be made from sundus and istabraq which are the names of famous
Persian silk fabrics. Some people have differentiated between the two with regard to their thickness;
this research, however, is unnecessary. Here they refer to the sundus and istabraq of Paradise,
whose real form is known to God only. The people of Arabia were more acquainted with Persian
and Egyptian cultures; therefore, in order to delineate the blessings of Paradise, most things which
belonged to these cultures have been presented before them. In those days, the kings would
generally wear robes of sundus and istabraq. It is obvious that if outer garments are made of such
exquisite cloths, their inner garments would be even more soft and elegant. The verses mention the
outer garments only, and leave the reader to analogously deduce what else they shall be wearing.
Consider next the expression: ‫ﻓﻀﺔ‬ ۡ ‫ﺣﻠﻮۤ ﺳﺎور‬
ٍ ‫ﻣﻦ‬ ۡ ‫( و‬and they will be made to wear bracelets of silver).
The kings of those times used to wear bracelets of gold and silver. Here mention is of bracelets
of silver only; however, in Sūrah al-Kahf, bracelets of gold are also mentioned ‫ﻣﻦ‬ ۡ ‫ﻣﻦ ﺳﺎور‬ ۡ ‫ﻓﻴﻬﺎ‬
ۡ ‫ﺤﻠﻮن‬
ۡ ‫ﻳ‬
(٣١:١٨) .‫ذﻫﺐ‬ٍ (they shall be decked with bracelets of gold, (18:31)). Sūrah al-Ḥajj (22:23) and Sūrah
al-Fāṭir (35:33) also mention this. This would mean that the dwellers of Paradise will be blessed
with a variety of jewellery: whenever they desire they will be able to wear gold bracelets and those
among them who desire silver ones will also be able to do so. Variety and difference in taste are
very natural things. In Paradise, due consideration will be given to each person’s taste and choice.
The following verses of Sūrah Qāf bear witness to this: (٣٥:٥٠) ‫ﻣﺰﻳﺪ‬ ٌ ۡ ‫وﻟﺪﻳﻨﺎ‬
ۡ ‫ﻓﻴﻬﺎ‬ ۡ
ۡ ‫ﻳﺸﺂءون‬ ۡ (there they
‫ﻟﻬﻢ ﻣﺎ‬
shall have all they desire, and We shall have yet more to give, (50:35)).
This is the interpretation offered by the exegetes; however, my mind also goes towards another
aspect: dwellers of Paradise will enjoy different status, as is evident from Sūrah al-Wāqi‘ah. One
category will be that of the sābiqūn (the foremost) and the muqarrabūn (the near ones) and
another category will be of the aṣḥāb al-yamīn (companions of the right hand). It is but natural
that there exist a difference in the sections of Paradise they dwell in and the favours they be
blessed with. The Qur’ān has also alluded to this difference; so on the basis of this difference it is
possible that the Qur’ān has mentioned silver bracelets at one place and gold ones at another.
There is a point worthy ً ۡ ‫ ًﺑﺎ‬ç ‫رﺑﻬﻢ‬
of attention in ‫ﻃﻬﻮر‬ ۡ ٰ ‫و‬: In verse five above, the words are: ‫ﻵﻹﺑﺮ ر‬
ۡ ‫ﺳﻘﻬﻢ‬ ۡ ۡ ‫ن‬
ۡ
ً ۡ ‫ﻣﻦ {ﺎس {ﺎن ﻣﺰ ﺟﻬﺎ‬ ۡ
ۡ ‫ ۡﺑﻮن‬d‫( ﻳ‬the loyal, they indeed will drink cups of wine flavoured with camphor).
‫{ﺎﻓﻮر‬ ٍ
Later, in verse seventeen, it is said: ‫زﻧﺠﺒﻴﻶﻹ‬
ً ۡ ۡ ‫{ﺎﺳﺎ {ﺎن ﻣﺰ ﺟﻬﺎ‬ ً ۡ ‫ﻓﻴﻬﺎ‬ ۡ ۡ ‫( و‬they will be given to drink
ۡ ‫ﻳﺴﻘﻮن‬
another wine flavoured with the spring of Zanjabīl) and here it is said: ‫ﻃﻬﻮر‬ ً ۡ ‫ ًﺑﺎ‬ç ‫رﺑﻬﻢ‬ ۡ ٰ ‫( و‬and their
ۡ ‫ﺳﻘﻬﻢ‬
Lord will give them pure wine to drink). Connoisseurs ْ ْ of theْ language can easily appreciate the
subtle difference between the three styles of: ‫{ﺄس‬ ْ ً ْ ْ ۡ ۡ ٰ
ٍ ‫ ﺑﻮن ﻣﻦ‬d‫ﻳ‬, ‫ ﻳﺴﻘﻮن ﻓﻴﻬﺎ {ﺄﺳﺎ‬and ‫ﺳﻘﻬﻢ رﺑﻬﻢ‬. The question
is: why this difference in style? In my opinion, it signifies that the loyal will gradually come closer
to God and at last reach the point when their Lord Himself will make them drink pure wine. We
cannot imagine in this world what this pure wine will be like. For this reason, the Qur’ān has not
compared it to something we know of the way it has in the case of the fountains of Kāfūr and
Salsabīl. Only the Almighty knows what it will be like. At times, I am driven to believe that these
words refer to the musk-sealed pure wine which will be reserved for the near ones of God only, and

19. Their outer garments will be of green silk and brocade. And they will be made to wear bracelets of
silver. And their Lord will give them pure wine to drink.
 Sūrah al-Dahr (76) 87
which is referred to with great emphasis in Sūrah al-Muṭaffifīn in the following words:
ۡ ًۡ ۡ ۡ ‫ﻣﻦ‬
ۡ ‫ﺟﻪ‬ ۡ ۡ
8 ‫ و ﻣﺰ‬.‫ﻟﻤﺘﻨﺎﻓﺴﻮن‬ ۡ ٰ ٌ ۡ 8 ٰ ۡ ۡ ۡ ۡ ۡ
‫ ب ﺑﻬﺎ‬d‫ﻋﻴﻨﺎ ﻳ‬ .‫ﺗﺴﻨﻴﻢ‬
ٍ ‫ ذﻟﻚ ﻓﻠﻴﺘﻨﺎﻓﺲ‬UVۡ ‫ﻣﺴﻚ ‡ و‬ ٍۡ
‫ ﺧﺘﻤﻪ‬. ‫ﻣﺨﺘﻮم‬ ‫رﺣﻴﻖ‬
ٍ ‫ﻳﺴﻘﻮن ﻣﻦ‬
ۡ ۡ
(٢٨-٢٥:٨٣) .‫ﻟﻤ>=ﺑﻮن‬
Pure wine, sealed shall be given to them to drink; the seal will be of musk. And it is for this
thing, those who wish to strive, should strive with enthusiasm. And it will be mixed with
tasnīm, a special spring on whose banks these favoured ones shall sit and drink. (83:25-28)

20 ً ۡ ۡ ‫ﺳﻌﻴﻜﻢ‬
﴾٢٢﴿ ‫ﻣﺸﻜﻮر‬ ۡ ۡ ‫ﺟﺰآء و {ﺎن‬
ً ‫ﻟﻜﻢ‬ۡ ‫ن ٰﻫﺬ {ﺎن‬
The implication of this verse is that after receiving all these blessings, their Almighty will
praise them in these words. The righteous will be rewarded because of their own deeds and will
not need the efforts and recommendations of others to be given these favours. Concealed in these
words is a slant on people who by relying on the intercession of their alleged deities remained
indifferent to reward and punishment even though none of them will be of any benefit to them
when the time comes.

21 ً ۡ ‫ﺛﻤﺎ ۡو‬
﴾٢٤ۚ ﴿ ‫ﻛﻔﻮر‬ ۡ ۡ ‫ﺗﻄﻊ‬
ً ٰ ‫ﻣﻨﻬﻢ‬ ۡ ۡ ۡ ۡ
‫ ﻟﺤﻜﻢ رﺑﻚ و ﻵﻹ‬hi‫ﻓﺎﺻ‬ ً ۡ ۡ ‫ﻟ>= ٰ ن‬
﴾٢٣ۚ ﴿ ‫ﺗ«•ﻳﻶﻹ‬ ۡ ۡ ‫ﻋﻠﻴﻚ‬ ۡ ۡ
ۡ ‫ﻧﺰﻟﻨﺎ‬ ‫ﻧﺎ ﻧﺤﻦ‬
These verses occur in this sūrah with exactly the same purpose and stress as the following
verse of Sūrah al-Qiyāmah: (١٦:٧٥) ‫ﺑﻪ‬ ۡ ‫ ۡك ٖﺑﻪ ﻟﺴﺎﻧﻚ‬²‫( ﻵﻹ ﺗ‬to swiftly learn it, do not hastily move
ٖ ‫ﻟﺘﻌﺠﻞ‬
your tongue to read it, (75:16)). The purpose and stress is that once the fate of the believers and
the disbelievers has been stated, the Prophet (sws) is asked to show patience and to wait for the
decree of the Almighty. He should carry out his duties with perseverance and wait for God’s
judgement. Whatever the Qur’ān is informing these people shall necessarily manifest itself.
ً ۡ ۡ ‫ﻟ>= ٰ ن‬
The verse ‫ﺗ«•ﻳﻶﻹ‬ ۡ ۡ ‫ﻋﻠﻴﻚ‬ ۡ ۡ
ۡ ‫ﺰﻟﻨﺎ‬‫ ﻧﺎ ﻧﺤﻦ ﻧ‬addresses the Prophet (sws) and tells him that he has neither
authored the Qur’ān and presented it to people nor has he asked God to send it down to him so
that it is his responsibility to prove the truths and premises it presents and to make people see the
realities it presents. The fact is that it is the Almighty Who has revealed it to Him in an elaborate
and profound manner. One should keep in mind the stress sounded by the words ‫ﻧﺤﻦ‬ ۡ ‫( ﻧﺎ‬It is We).
The implication is that when the Almighty has revealed the Qur’ān to the Prophet (sws), he
should not worry about the opposition and idle talk of people. It is the responsibility of the
Almighty to deal with these people and Heۡ is sufficient to do this.
The emphasis sounded by the word ‫ﺗ«•ﻳﻞ‬ ۡ is that this Qur’ān is neither a request put forth by its
presenter nor is it something baseless which will disappear into nothingness because of the
animosity of people. On the other hand, it has been comprehensively and thoroughly revealed by
the Almighty. Every single word of ۡ itۡ will come true both in this world and in that to come.
ۡ , the preposition ‫ ل‬after hi‫ﻓﺎﺻ‬ۡ ۡ shows that the latter word
In the section of the verse ‫ ﻟﺤﻜﻢ رﺑﻚ‬hi‫ﻓﺎﺻ‬
encompasses the meaning of “wait” in it. The implication is that when the Prophet (sws) has not
demanded that such a book be sent down to him, why is he worried about the objections and
demands of the people; his responsibility, which he should keep on discharging, is only to

20. Indeed, this is a reward of your deeds and your effort has been accepted.
21. We alone have revealed this Qur’ān to you in an elaborate manner. So with perseverance wait for the
judgement of your Lord and pay no heed to any sinner or ingrate among them.
88 Tadabbur-i-Qur’ān
communicate this Book to them and wait for the judgement of the Almighty; he should not in the
least worry about the demand of these wretched and worthless people regarding being shown the
ْ
punishment that the Qur’ān is warning them of. The word ‫ ﺗﻄﻊ‬here connotes “paying heed.” I have
explained this shade of its meaning elsewhere. In Sūrah al-‘Alaq, it has been used in this very
meaning in the following verse: (١٩:٩٦) .‫ب‬hž‫ﻗ‬ ۡ ۡ ‫ﺳﺠﺪ و‬
ۡ ۡ ‫ﺗﻄﻌﻪ و‬
ۡ ‫( {ﻶﻹ ‡ ﻵﻹ‬certainly not! do not pay heed to
him and bow down in prostration and draw near, (96:19)).
Consider next the words ‫ﻛﻔﻮر‬ ً ٰ . In verse three, occur the words Y‫ ﺷﺎ‬and ‫ﻛﻔﻮر‬: ‫ﺪﻳﻨﺎه ﻟﺴﺒﻴﻞ ﻣﺎ‬
ً ۡ ‫ﺛﻤﺎ ۡو‬ ْ ‫ﻧﺎ ﻫ‬
ً‫ ً و ﻣﺎ ﻛﻔﻮر‬Y‫( ﺷﺎ‬We showed him the path. It is now up to him to be grateful or ungrateful). Here ‫ﺛﻤﺎ‬ ً ٰ
occurs as an opposite to Y‫ﺷﺎ‬. The word ‫ﺛﻤﺎ‬ ٰ
ً is used for the person who usurps the rights of others.
These rights are of two types: rights of God and rights of fellow human beings. The word ‫ﻛﻔﻮر‬ ً is
ً ٰ
used for the person who usurps the rights of God and the word ‫ ﺛﻤﺎ‬is used for the person who
usurps the rights of his fellow human beings. These two attributes are generally inseparable for a
person who usurps the rights of his fellow human beings will never be the one who fulfils the
rights of the Almighty. However, there are differences in the inclinations and proclivities of
people. This malady manifests itself in people in various forms. In some, it produces stinginess,
greed and callousness which make them an enemy of virtue. In some others, it produces egotism,
selfishness and arrogance which stop them from bowing down before the truth. In the Quryash,
we find characters of both these types in the persons of Abū Lahab and Abū Jahal respectively.
Keeping both these characters in consideration come the words: ‫ﻛﻔﻮر‬ ً ۡ ‫ﺛﻤﺎ ۡو‬ ۡ ۡ ‫ﺗﻄﻊ‬
ً ٰ ‫ﻣﻨﻬﻢ‬ ۡ
‫ و ﻵﻹ‬and explain to
the Prophet (sws) that his adversaries are of two types: either they are those caught in lust and
greed of worldly pleasure and as such have become his enemies or are the ones who have been
overcome by egotism which is not letting them acknowledge the truth; both these types of people
are not worthy of paying heed to; their malady has no remedy.

ً ۡ ‫ﻟﻴﻶﻹ‬
ً ۡ ‫ﺳﺒﺤﻪ‬ ۡ ۡ ‫﴾ و ﻣﻦ ۡﻟﻴﻞ‬î٢٥﴿•‫ﺻﻴﻶﻹ‬
8 ‫ﻓﺎﺳﺠﺪ‬
ۡ ‫ﻟﻪ و‬ ۡ
ً ۡ ‫ ًة و‬£‫ﺑ‬ ۡ
22
﴾٢٦﴿ ‫ﻃﻮﻳﻶﻹ‬ ‫ ۡﺳﻢ رﺑﻚ‬Y‫و ذ‬
The previous verse urges people to be patient. These verses now prescribe the way to be
patient. The words “dawn to dusk” are all-encompassing and remembrance is used in the general
sense and includes the daily prayers as well as various general utterances for remembering God.
ً ۡ ‫ﻟﻴﻶﻹ‬
The words ‫ﻃﻮﻳﻶﻹ‬
ً ۡ ‫ﺳﺒﺤﻪ‬
ۡ ‫( و‬and glorify Him till late at night) refer to the tahajjud prayer. Details of
this prayer are found in preceding sūrahs especially Sūrah al-Muzzammil.

23 ً ۡ ‫ﻳﻮﻣﺎ‬
﴾٢٧﴿ ‫ﻘﻴﻶﻹ‬H ً ۡ ‫ورآءﻫﻢ‬
ۡ ۡ ‫ﻳﺤﺒﻮن ۡﻟﻌﺎﺟﻠﺔ و‬
‫ﻳﺬرون‬ ۡ ‫ن )ﻫﺆﻵﻼء‬
Here an assurance is sounded to the Prophet (sws) by informing him of the real malady of his
opponents: these people are merely trying to cover up the reality by raising doubts on his
preaching. Their real malady is that they are slaves to worldly pleasures and do not have the
courage to give up these pleasures which are immediate as compared to those of the Hereafter.
However hard the Day of Judgement may be, they raise some artificial objections about it in
order to conceal their lust for this world. By doing so, they actually want to give the impression to
their people that if they are not accepting the Prophet’s message, it is not because of stubbornness
and selfishness; it is rather because of some genuine reasons.

22. And remember the name of your Lord from dawn to dusk and prostrate yourselves before Him in the
night and glorify Him till late at night.
23. These people only love this world of immediate benefits and ignore a heavy Day that is to come.
 Sūrah al-Dahr (76) 89

24
﴾٢٨﴿ ‫ﺗﺒﺪﻳﻶ ًﻹ‬ ۡ ۡ ۤ ‫ﺑﺪﻟﻨﺎ‬
ۡ ۡ ‫ﻣﺜﺎﻟﻬﻢ‬ ۡ ۡ ۡ Öۡ ۤ ‫ﺷﺪدﻧﺎ‬
‫ و ذ ﺷﺌﻨﺎ‬Ž ‫ﻫﻢ‬ ۡ ٰ ۡ ‫ﻧﺤﻦ‬
ۡ ‫ﺧﻠﻘﻨﻬﻢ و‬ ۡ
This verse sounds a threat to the Prophet’s adversaries as well as answers their greatest
objection about the Day of Judgement: their greatest doubt mentioned in the Qur’ān is about the
possibility of being recreated when they die and their remains decay into dust. The verse says that
the Almighty has created them and He alone has strengthened their joints and muscles. When He
has done all this, which they cannot deny, why can’t He repeat this act when He wants to? When
the initial creation was not a bother for Him, how can it become difficult for Him a second time?
ً ۡ ۡ ۤ‫ﺑﺪﻟﻨﺎ‬
The words Öْ ‫ ﺷﺪ‬mean “to strongly mould joints and tissues together” and the words ‫ﻣﺜﺎﻟﻬﻢ‬
ۡ
point to the fact that it is in the power of the Almighty to recreate these very joints and tissues
they have been given in this world.
ۡ
ۡ Ž ‫ ٌة‬Y‫ﺗﺬ‬
ً ۡ ‫ رﺑﻪ‬Unٰ ‫ﻓﻤﻦ ﺷﺂء ﺗﺨﺬ‬
25
﴾٢٩﴿ ‫ﺳﺒﻴﻶﻹ‬ ٖ ‫ن ٰﻫﺬ ٖه‬
This verse is an expression of God’s self-sufficiency: This reminder which is being sounded to
them is merely for their own well-being and sympathy. Neither is there any personal benefit for
God nor some personal motive for the Prophet (sws) in it. It is on the discretion of people to
accept it and adopt the path that leads to God. Otherwise they should get ready to face the
consequences this Book is informing them of.

ۡ ٰ ۡ ﴾٣٠„ ﴿ ‫ﺣﻜﻴﻤﺎ‬ ً ۡ ‫ءون ﻵﻹۤ ۡن ﻳﺸﺂء ٰﷲ"! ‡ ن ٰﷲ"! {ﺎن‬

26 ً ۡ ‫ﻟﻬﻢ ﻋﺬ ًﺑﺎ‬
﴾٣١﴿ ‫ﻟﻴﻤﺎ‬ ۡ ‫ ﻋﺪ‬op‫ﻟﻈﻠﻤ‬ ٖ ۡ UVۡ ‫ﻣﻦ ﻳﺸﺂء‬
‫رﺣﻤﺘﻪ ‡ و‬ ۡ ‫ﻳﺪﺧﻞ‬ ً ۡ ‫ﻋﻠﻴﻤﺎ‬ ۡ ‫و ﻣﺎ ﺗﺸﺂ‬
This is a reference to the established practice of God regarding the urge a person has in
embracing faith. I have explained it at various places in this exegesis: all works of the Almighty
are based on His knowledge and wisdom. He blesses only that person with the will and urge to
seek guidance who uses his higher faculties and values his innate awareness of good and evil to
which verses two and three of this sūrah refer. As for people who waste these abilities and
become blind and deaf, they never receive guidance. For them, the Almighty has prepared Hell.
They will be cast into it because they made themselves worthy of this treatment by wronging their
souls. God Almighty is knowing and wise. He is never unjust to His servants. ٰ
ْ ْ (gratitude be
With the grace of God, I come to the end of this sūrah’s exegesis. ‫ ْﺣﺴﺎﻧﻪ‬Ug‫ﻓﺎﻟﺤﻤﺪ ﷲ"! ﻋ‬
to God for His favour).

Lahore,
13th February, 1979 AD
15th Rabī ‘al-Awwal 1399 AH

_____________

24. We alone created them and strengthened their joints and whenever We intend We will replace them
in exactly the same form they are in.
25. This is a reminder. So whoever wishes he should take the path of his Lord.
26. And you will not wish until God wishes. Indeed, God is all-Knowing, Wise. He admits into His
mercy whomever He wishes. And for the wrongdoers, He has prepared a grievous punishment.