Sūrah Takwīr

Central Theme and Relationship with the Preceding Sūrah

This sūrah portrays the horrors of the Day of Judgement mentioned in
the previous two sūrahs – ‘Abas and Nāzi‘āt – by the names tāmmah and
sākhkhah. The effects of this horror and fright on the heavens and the
earth and on the objects between them as well as on the world around
man and that within him are portrayed. Such is the potent manner of this
portrayal that if a person has a discerning mind he can see all that is
today concealed from his eyes but will one day be revealed to him.
The disbelievers of the Quraysh are then addressed and told that they
should pay heed to the warnings of the Qur’ān about this day and prepare
for it. The Qur’ān is from God and He has revealed it to His Prophet
through His most trustworthy and favoured angel. If they are rejecting it
by considering it to be the work of poets and soothsayers, then they
should remember that they will neither be able to harm God nor His
Prophet (sws); this attitude will only lead them to their own doom. A
messenger is only responsible to remind people of this day. After this, it
is up to people to accept or reject it. They should also remember that
only those people will be blessed with the urge to profess faith in this
Book who truly value and honour the truth. This is an established
practice of God and there can be no change in it.

Analysis of the Sūrah

In the first six verses of the sūrah, the circumstances which will arise
before the dead are brought back to life are depicted.
Verses (1-3): What will befall the great and grand things of this world
like the sun, the moon and the mountains is portrayed.
Verses (4-6): The manner in which each and every thing on this earth
will only be concerned about its own self is briefly mentioned. The most
cherished and favourite of things will be abandoned. Fearing the
tempestuous seas, wild beasts from various forests and burrows will
gather together. The lion and the deer will be near one another but except
for the common calamity they would be encountering, their sense will
register nothing else.
After this, in the next eight verses circumstances which will arise after
the dead are brought back to life are portrayed.
Sūrah Takwīr 2
Verses (7-14):People will be categorized on the basis of their beliefs and
deeds and the innocent and oppressed will be delivered justice; the
accounts of people will be unveiled; the heavens will turn red and Hell
will be ignited further; Paradise will be brought near those who have
become entitled to it and each person will see what he has brought before
His Lord.
Verses (15-18): Falling stars and the advent of dawn after night bear
witness that the Qur’ān is not of the genre of ludicrous chants of the
soothsayers. It has been brought down by a grand angel of God who is
regarded very powerful and honourable by Him; all angels obey him and
he is very trustworthy and dependable.
Verses (22-26): The rejecters of the Qur’ān are warned that the person
who is reciting it out to them is not a mad or frenzied person; he is a
messenger of God and a very sensible person; his claim of meeting an
angel is based on reality; he has seen that angel in the open horizon; he is
not greedy of the unseen; the revelations which come to him are
involuntary and are from God. Foolish are the people who regard these
revelations to be the discourse of the accursed Satan and are denying the
warnings they give.
Verses (27-29): Another warning is sounded to the disbelievers that if
they continue with their stubborn behaviour, they will neither be able to
harm the Almighty nor His Prophet (sws) and will only call for their own
doom. The discourse which is being recited to them is a reminder; it is
up to them to benefit from it or not. Neither is it the responsibility of the
Prophet (sws) to force it upon them nor is it the practice of God to force
them to accept it. Only the hearts of those people will welcome this
divine word who have the courage to adopt the right path and this
courage will only find roots in those who according to the practice of
God are worthy of it.

Text and Translation

ِ ِ ‫ﷲ ﻟﺮﻤﺣﺎ‬
‫ﻟﺮﺣﻴﻢ‬ َ َ َ ْ  ِ ِۢ
ُ َ ْ %& ْ َ ِّ ُ ُ َ ْ َ َ ْ َ ِّ ُ ُ ْ  َ
ِ
َ َ ُ ُ ُّ %& َ َ
ِ ‫ﻛﻮ‬ ‫ِ ﻟﺸﻤﺲ‬
ْ َ َ َ
‫ﻟﻌﺸﺎ‬ ِ (. ) ‫ﺳﺮﻴ‬ +‫ﺠﻟﺒﺎ‬ %&ِ (( ) ‫ﻧﻜﺪ‬ "‫ﺠﺠﻮ‬ ِ ( )
ْ َ ِّ ُ ُ َ ْ َ َ ْ َ ُ ُ ُ ُْ َ َ
ِ 7‫ ﻟﻮﺣﻮ‬%&
ُ ُ ُّ %& َ َ ْ َ ِّ ُ
ِ %&
ْ َ &<ِّ ُ =‫ﺠﻔﻮ‬
(@) ‫ﺟﺖ‬ ِ (;) ‫ﻛﺤﺎ ﺳﺠﺮ‬ ِ (8) ‫ﺣﺮﺸ‬ ِ (5) ‫ﻗﻄﻠﺖ‬
ْ َ ُ ُ ُ ُّ َ َ ْ َ ِّ َ ُ َ ُ ْ َ ْ %&
ِ ِ ٍ I‫( ِﺑﺄ‬E) ‫ﺳﺌﻠﺖ‬ ِ
ُ َ  %&
D‫ﻟﺴﻤﺎ‬
َ َ
‫ﻧﺮﺸ‬ ‫ﻟﺼﺤﻒ‬ %& ْ َ ُ ‫ﻧﺐ‬
‫ﻗﺘﻠﺖ‬ ْ َ ُ BC&D‫ﻟﻤﻮ‬ َ َ
ِ ( Q) ِ (M ) ِ
ْ َ َ ْ َ َ ٌ َْ ْ َ َ َ ْ ُ ُ  َْ َ َ ْ َ ِّ ُ ُ َ ْ َ َ َ ُ
ِ (.) ‫<ﻟﻔﺖ‬S ِ ‫ ﺠﻟﻨﺔ‬%& ِ %& ِ ()ُ ‫ﻛﺸﻄﺖ‬ ِ
‫ﺣﺮﻀ‬S ‫ﻋﻠﻤﺖ ﻏﻔﺲ ﻣﺎ‬ ْ ْ
ِ (() ‫ﺠﻟﺤﻴﻢ ﺳﻌﺮ‬
َ ْ ُّ َ َ ْ َ ُ ْ ْ ْ
ِ ‫( ﻓﻼ‬5)
ُ ُ ْ َ َ
ِ
ِ ‫&ﻟﺼﺒﺢ‬ (@) ‫ﻋﺴﻌﺲ‬ ِ ‫&ﻟﻠﻴﻞ‬ (;) ‫ﻟﻜﻨﺲ‬ِ I‫ﺠﻟﻮ‬ ِ ِ ‫ﻗﺴﻢ‬S
َ َ ْ َ 
ِ
َ َ (8) ‫ﺑﺎﺨﻟﻨﺲ‬
ِ
Sūrah Takwīr 3
ٍ َ ُ ((Q) ‫ﻣﻜﻦﻴ‬ ْ َ ْ I ‫ﻋﻨﺪ‬ ُْ ََ ُ
ِ ِ ِ ِ B‫ﻗﻮ‬ ٍ Iِ (M) ‫ﻛﺮﻳﻢ‬ٍ ِ +‫ﺳﻮ‬
َ ََ
َ 7‫ﻟﻌﺮ‬ َْ ُ َ ُ َ +‫ﻟﻘﻮ‬
 َ h‫ﻣﻄﺎ‬
‫ﻋﻢ‬ ٍ ٍ ‫( ِﻧﻪ‬E) ‫ﻳﻨﻔﺲ‬
ْ َ ْ ‫ﺒﻟ‬ ُُْ ُ َ ْ َََ
ُ ْ ‫ﺑﺎﻷﻓﻖ‬ َ َ (() ‫ﻣﻦﻴ‬Sَ
ٍ ِ
ََ َ ُ َ َ
‫ﻟﻤﺒﻦﻴ‬ lm ‫&ﻟﻘﺪ‬ ٍ ِ
ْ ُ ُ َ ‫&ﻣﺎ‬
ُ ْ َ ‫ﺻﺎﺣﺒﻜﻢ‬
‫ﻟﻐﻴﺐ‬
ِ ‫ﻫﻮ‬ ‫&ﻣﺎ‬ ( (.) ِ ِ ِ ِ ( (() ‫ﺑﻤﺠﻨﻮ‬ ِ
ْ ْ  َ
ِ ِ ِ ‫(( ﻓﺄﻓﻦ ﺗﺬﻫﺒﻮ );(( ِ ﻫﻮ ِﻻ‬8) ‫ﺟﻴﻢ‬ ٍ ِ ‫ﺷﻴﻄﺎ‬ ٍ ِ ِ
َ َ َُ َْ َ ْ َ
‫ﻟﻠﻌﺎﻟﻤﻦﻴ‬
َ َ ‫ﻛﺮ‬ ٌ َُ ْ
ٍ
َ َ ْ َ +‫ﺑﻘﻮ‬
ِ ِ ‫(( &ﻣﺎ ﻫﻮ‬5) ‫ﺑﻀﻨﻦﻴ‬
َْ َُ ََ َ
َ َ َ ْ z َْ  َ ُ ََ ََ َْ ْ ُ ْ َ َ ْ َ
((M) ‫ﻟﻌﺎﻟﻤﻦﻴ‬ ِ
ُّ َ ‫ﷲ‬ُ D‫ﻳﺸﺎ‬ َ َ َ S ‫& ِﻻ‬D‫(( &ﻣﺎ ﺗﺸﺎ‬E) ‫ﻳﺴﺘﻘﻴﻢ‬ ِ
َ َ ْ َ S ‫ ِﻣﻨﻜﻢ‬D‫)@(( ِﻟﻤﻦ ﺷﺎ‬
In the name of Allah, the most Gracious, the ever Merciful.
When the sun is wrapped up and the stars are bedimmed; mountains
are set in motion and camels ten-month pregnant wander unattended;
wild beasts come together and the seas burst forth. (1-6)
When souls are grouped together and the infant girl, who was buried
alive is asked for what sin was she slain; when the scrolls of deeds are
laid open and the skies are stripped bare; when Hell is set ablaze and
Paradise is brought near, then each soul will know what it has brought
forward. (7-14)
Therefore, No! I swear by the stars which recede, move forward and
then hide and by the night as it retreats and the dawn when it breathes
that this is the word brought by a noble messenger. He is endued with
great power and held in honour before the Lord of the Throne. He is
obeyed and is also very trustworthy. (15-21)
And this companion of yours is not one possessed, and he saw him in
the clear horizon and he is not avaricious for the Unseen, and this is not
the utterance of an accursed devil. (22-25)
Whither then are you going? This is nothing but a reminder to the people
of the world. For he among you who intends to adopt the right path. And
you will not intend unless the Lord of the Worlds intends. (26-29)

Explanation

1 ْ َ ِّ ُ ُ ْ  َ
() ‫ﻛﻮ‬ ‫ِ ﻟﺸﻤﺲ‬
ٌ ْ ْ َ
ِ
The word ‫ﺗﻜﻮﻳﺮ‬ means to “to foldْ something”
َ َ َ َ َ َ  or
َ “to tie it up in the
ِ ِ
form of a bundle.” The expression ‫ﺳﻪ‬S َ ‫ﺒﻟ‬ ‫ﻟﻌﻤﺎﻣﺔ‬ ‫ﻛﻮ‬ means “he wrapped
the turban around his head”.
This is a portrayal of what will happen to the sun – which is the most
prominent and majestic object of the skies and in fact of the whole
universe: It will cease to be. Obviously, when this happens, the whole
world which was lit up by it will become dark and murky. Although even
now we experience the sun being veiled from our eyes every day,
however, the nature of this concealment is absolutely different; this

1. When the sun is wrapped up.

Sūrah Takwīr 4
situation only occurs when we are obstructed from receiving its light. At
the advent of the Day of Judgement, on the other hand, the sun will be
totally extinguished. Who can imagine the extent of darkness when the
sun itself will become dark.

2 ْ َ َ َ َ َ
ُ ُ ُّ %&
(() ‫ﻧﻜﺪ‬ "‫ﺠﺠﻮ‬ ِ
ِ ِ means “to be bedimmed” and “to lose shine”. It is
ٌ
The word ‫ﻧﻜﺪ‬
َ ْ
obvious that when the sun will cease to exist, all the bulbs and lanterns
which rely on its light will automatically lose their luster.

3 ْ َ ِّ ُ ُ َ ْ َ َ
(.) ‫ﺳﺮﻴ‬ ِ %&
+‫ﺠﻟﺒﺎ‬ ِ
After the skies, the fate of the most majestic and grand object of the
earth – the mountains – is depicted. On the Day of Judgement, these
mountains which are deeply set on this earth and which are thought of as
eternal and enduring and immovable4 will be set in motion. At other
places in the Qur’ān, more details are given in this regard: they will fly
about like clouds.

ُ َ ْ %&
ِ
5 ْ َ ِّ ُ ‫ﻟﻌﺸﺎ‬
(5) ‫ﻗﻄﻠﺖ‬
َ َ
ِ
ِ is a plural of D‫ﻋﺮﺸ‬
ٌ
The word ‫ﻋﺸﺎ‬
َ َ َ
َ . It refers to a ten-month pregnant
she-camel.
After a mention of the transient nature of great structures, here is a
mention of the fleeting nature of a cherished thing. Such will be the
upheaval on that day that no one will be able to think of others and the
most favoured and cherished possessions will also have no importance in
their eyes.
This verse takes into consideration the taste of the Arabs, who were its
foremost addressees: camels were their most prized and valued
possessions – most of all, she-camels which were ten-month pregnant
and were about to give birth. The owners of such camels would take
special care of them. Many of their future desires would depend on them.
By citing these much treasured camels as example, the Qur’ān has
reminded people who are infatuated by the love of this world of the

2. And the stars are bedimmed;

3.And the mountains are set in motion.
4. It should be kept in consideration that when the rejecters of the Day of
Judgement would be warned of this day, they would mockingly inquire if this
cataclysm would be able to uproot these mountains.
5. And camels ten-month pregnant wander untended.
Sūrah Takwīr 5
Hereafter: such will be the horror of that day that the awe of its first
phase will make people unconcerned of their very prized possessions:
pregnant camels will be walking about unattended; so involved will be
their masters in their own selves that they will be oblivious of their most
cherished of possessions. At another place, this aspect is referred to in
ْ َ َ ْ َ  َ َ ْ ُ ُّ ُ ُ َ ْ َ َ َ ْ َ َ َ ْ َ
the following words: ((:(() ‫ﺿﻌﺖ‬S ‫ﻣﺮﺿﻌﺔ ﻗﻤﺎ‬ ٍ ِ ‫( ﻳﻮ" ﺗﺮ&ﻏﻬﺎ ﺗﺬﻫﻞ ﻞﻛ‬when that
day comes, every suckling mother shall forget her infant, (22:2)). The
only difference is that here the horror of that day is communicated
through the insignificance of a prized possession and in 22:2 through the
death of maternal love even though so potent is the force of this love that
the greatest calamity of this world cannot subdue it.
ْ َ ُ ُ ُ ُْ َ َ
6
ِ 7‫ ﻟﻮﺣﻮ‬%&
(8) ‫ﺣﺮﺸ‬ ِ
The implication is that even wild beasts will become so concerned of
their own fate that forgetting their natural enmities they will gather
together in places wherever they expect to find refuge. Such will be the
state of wild beasts what to speak of human beings. If a forest is engulfed
with fire or if flood water spreads all over, the animals of the forest often
herd together in fright on whatever hillock or mounds they can go to in
order to confront a common calamity. So horror-stricken are they that
goats, lions and wolves stand alongside one another but none of them
will realize that its enemy or prey is right beside it. A similar situation
will arise in its most dreadful form at the advent of the Day of
Judgement. The very next verse shows that seas will cross their
boundaries. This all-encompassing upheaval will make wild beasts
unconcerned about their surroundings.

7 ْ َ ِّ ُ ُ َ ْ َ َ
(;) ‫ﺳﺠﺮ‬ ِ %&
‫ﻛﺤﺎ‬ ِ
ٌ َْ
ِ refers to enflaming a stove by putting in more fuel in it.
The word ‫ﺗﺴﺠﺮﻴ‬
ْ
From here, it broadened in meaning and came to connote the
tempestuousness of the seas. It is conventional to refer to seas which get
out of control and exceed their boundaries and spread on the land by this
ٌ ْ ْ َ . It is used
ِ
word. Another word used to refer to this state of the seas is ‫ﻳﻔﺠﺮﻴ‬
in the succeeding sūrah, the counterpart of this sūrah: (. :E() 
 
  
  
(and when the seas burst forth, (82:3)).
The implication is that today these seas are confined in their shores but
when the great upheaval of the Day of Judgement takes place, they will

6. And wild beasts come together.

7. And the seas burst forth.
Sūrah Takwīr 6
burst out of their boundaries.

8 ُ ُ ُّ %&
ْ َ ِّ ُ =‫ﺠﻔﻮ‬ َ َ
(@) ‫<&ﺟﺖ‬ ِ
The scenario depicted earlier relates to the advent of the Day of
Judgement. Now in this and the subsequent verses, the situation which
will arise after its advent is discussed.
By grouping of the souls is meant the categorization of people on the
basis of their faith and deeds. This refers
ً َ َ َ ً toَ ْ what
َ ْ ُ ُ is mentioned in Sūrah
Wāqi’ah from verse seven: (@:8;) ‫<&ﺟﺎ ﺛﻼﺛﺔ‬S ‫[( &‚ﻨﺘﻢ‬at that time], you
َ
shall be divided into three groups, (56:7)) to verse forty four. It is
explained there that in this world both the righteous and the wrong-doers
live together but this situation will not remain forever; a day will come
when people will be grouped on the basis of their faith and deeds. On
that day, people whose good deeds will be able to tilt the balance of
justice will succeed and become worthy of an eternal kingdom and those
who remained indifferent to this in their lives will have to face eternal
humiliation and failure. After that, it is mentioned that people will be
divided into three broad categories: the sābiqūn and muqarrabūn, the
ashāb al-yamīn and the ashāb al-shimāl and an explanation of how the
Almighty will deal with each of these three. Here, in the verse under
discussion, all this is referred to in just a few words. The purpose of this
mention is to inform people that this world is a place of trial and test.
Here both good and evil are given the freedom to exist; however, after
the advent of the Day of Judgement in the new world, the evil-doers will
be thrown into Hell and those who pass this test will be blessed with
eternal success.
ْ َ ِّ َ ُ َ ُ ْ َ ْ %&
ِ
ِ ٍ I‫( ِﺑﺄ‬E) ‫ﺳﺌﻠﺖ‬
9 ْ َ ُ ‫ﻧﺐ‬
(M) ‫ﻗﺘﻠﺖ‬ ْ َ ُ BC&D‫ﻟﻤﻮ‬ َ َ
ِ
This is a mention of the justice which will take place on that Day of
justice. As an example of this justice, the case of the buried alive infant
girl is referred to. It is evident from this mention that on that day justice
will be meted out to the blameless who were oppressed and tyrannized
by their very custodians even though they were absolutely innocent.
ٌَْ ُْ َ
The word BC&D‫ﻣﻮ‬ means “an infant girl who is buried alive”.
In Arabia, in certain uncivilized tribes, a father would bury alive his
infant girl. In most cases, the reason for this was the fear of poverty;
however, in some cases, overblown honour was also the reason. Since it

8. And when souls are grouped together.

9. And the infant girl, who was buried alive is asked for what sin was she
slain.
Sūrah Takwīr 7
was the fathers, who had total authority over their children, who would
perpetrate this heinous crime, hence there was no possibility of anyone
coming to their rescue.
By mentioning the fact that justice will be done to the innocent, the
Qur’ān has thrown light on the nature of the Court of Justice set up in the
Hereafter: the innocent and the helpless shall be the foremost ones who
shall be redressed. They are the ones who could not even plead for mercy
in this world before anyone on the oppression they had to suffer from.
They will be the first to be called and asked of the sin for which they had
been killed. In other words, these callous fathers are severely
reprimanded; they are told that if innocent girls are not able to plead
against them for this atrocious sin, then they should not think that in the
Hereafter too no one will hear their pleadings. On that day, the Almighty
Himself will be the claimant of their killing. He will ask these innocent
about the crime for which they were murdered. Obviously, the purpose
of this question could be that the case of innocent killings which could
not be presented in any court of this world will be brought up by the
Almighty Himself to His court. Later, He will give His verdict.
ْ َ ُ ُ ُ ُّ َ َ
10
(Q) ‫ﻧﺮﺸ‬ِ ‫ ﻟﺼﺤﻒ‬%&
ِ
ٌ
ُ ُ refers to the record of deeds of people and laying
The word ‫ﺻﺤﻒ‬
them open means that each and every deed will be brought before them.
ْ َ َ ْ َ َ ٌ َْ ْ َ َ
A succeeding verse reads: (5:E) ‫ﺣﺮﻀ‬S ‫ﻋﻠﻤﺖ ﻏﻔﺲ ﻣﺎ‬ ِ (then each soul
will know what it has brought forward, (81:41)).

ْ َ ُ D‫ﻟﺴﻤﺎ‬
11
ِ ُ
َ َ
() ‫ﻛﺸﻄﺖ‬ َ  %&
ِ
ٌ ْ َ
The word ‫ﻛﺸﻂ‬ means to take off something from the top of a thing
that is covering it. From here, it came to be used for stripping the hide of
an animal. This word is a common Arabic word for stripping the hide of
a camel. It is a common observation that after stripping the hide of a
slaughtered animal, its meat appears red; in other words, here the
implication is that the skyَ will look red. In Sūrah Rahmān, the words are:
ِ
َ ِّ َ ً َ ْ َ ْ َ َ
(.@:88) ‫‡ﻫﺎ‬ ‫ ﺎﻛ‬BC& ‫( ﻓﺎﻜﻧﺖ‬it reddens like a rose of stained leather,
(55:37)). Here the next verse of this sūrah mentions that Hell will be set
ablaze which very clearly shows that the redness of the skies will be
because of the fact that Hell would be set afire.

10. And when the scrolls of deeds are laid open.

11. And the skies are stripped bare.
Sūrah Takwīr 8
ْ َ ِّ ُ ُ َ ْ َ َ
ِ %&
12
(() ‫ﺳﻌﺮ‬ ‫ﺠﻟﺤﻴﻢ‬ ِ
ِ means “to set ablaze” and “to enflame”. The implication
ٌ ْ َْ
The word ‫ﺗﺴﻌﺮﻴ‬
is that though Hell has already been prepared for the sinners, yet when the
time comes to cast them into it, it will be ignited further and when these
sinners will be thrown into it, it will burn even more since they are the
most relished fuel for it.
َ ْ ُ ُ  َْ َ َ
13
ِ ‫ ﺠﻟﻨﺔ‬%&
ْ
(.) ‫<ﻟﻔﺖ‬S
ٌَ ْ ِ
The word ˆ‫ ِ<ﻻ‬means “to bring something near”. Paradise shall be
brought near the virtuous who have become worthy of it. It is evident
from this that though Paradise too would be ready for the virtuous
beforehand, it shall be seen by its worthy companions after people have
been categorized on the basis of their deeds. In Sūrah Qāf, it is explained
that “bringing near Paradise” does not mean that it will be brought near
from a far-off place; it will not be far off; it will be at hand and in spite
of being at hand it will be brought even nearer so that it can ْ be presented
ُ  َْ َ ْ َُ
ِ ِ ِ ِ
before its companions to honour them. The words are:
َ  ُ ‫ﺠﻟﻨﺔ‬
‫ﻟﻠﻤﺘﻘﻦﻴ‬ ‫<ﻟﻔﺖ‬S&
ٍ ِ ‫ﻟﺮﻴ‬
َ َ ْ َ (and Paradise shall be brought close to the righteous even
(.:8Q) ‫ﺑﻌﻴﺪ‬
though it would not be far from them, (50:31))
ْ َ َ ْ َ َ ٌ َْ ْ َ َ
14
(5) ‫ﺣﺮﻀ‬S ‫ﻋﻠﻤﺖ ﻏﻔﺲ ﻣﺎ‬ِ
This is a combined sequel of all the “whens” (ِ ) mentioned in the
َ
previous verses. The overall sense being that when all these circumstances
will befall, then each soul will come to know what it has brought forward
for its Lord. “Knowing” here obviously refers to knowing its fate. The
implication is that let them make fun of the Day of Judgement today; they
should however remember that that day will come accompanied by a great
upheaval and on that day each soul will see what it had prepared for this
day and what it did not do even though it should have done it. In the next
sūrah, which is the counterpart of this sūrah, َ this aspect is elaborated upon
ِ (at that
ْ َ  َ ْ َ َ َ ٌ َْ ْ َ َ
in more detail. The words are: (8 :E() ‫ﺧﺮ‬S& ‫ﻋﻠﻤﺖ ﻏﻔﺲ ﻣﺎ ﻗﺪﻣﺖ‬
time, every soul will come to know what it has sent forward and what it has
left behind, (82:5)).
َ ْ ُّ َ ْ  َ (;) ‫ﻟﻜﻨﺲ‬
ُ ْ  ُْ ُ ْ ُ َ َ
َ َ ْ (8) ‫ﺑﺎﺨﻟﻨﺲ‬
ِ ِ I‫ﺠﻟﻮ‬ ِ ِ ‫ﻓﻼ‬
َ
ِ ‫&ﻟ‹ﺼﺒﺢ‬ ( @ ) ‫ﻋ‹ﺴﻌﺲ‬
َ َ ْ َ 
ِ ِ
‫&ﻟﻠﻴ‹ﻞ‬ ِ ِ ‫ﻗﺴﻢ‬S

12. And when Hell is set ablaze.

13. And Paradise is brought near.
14. Then each soul will know what it has brought forward.
Sūrah Takwīr 9
ُْ ََ ُ َ ََ
ٍ ِ +‫ﺳﻮ‬
15
َ
(M) ‫ﻛﺮﻳﻢ‬ ٍ
ُ َ +‫ﻟﻘﻮ‬ ‫( ِﻧﻪ‬E) ‫ﻳﻨﻔﺲ‬
This is a refutation of the false notion which the disbelievers had
invented about the Messenger of God and His Book. It was on the basis
of this notion that they would try to mislead the commoners and would
tell them to not get influenced and overawed by the Qur’ān by regarding
it to be from God. When they saw that people were getting influenced by
the call of the Prophet (sws) and by his warnings of the Hereafter, they
got alarmed because this could make them lose their following. So they
tried to hoodwink people by fabricating the notion that neither is this
Qur’ān a revelation from God nor is Muhammad (sws) a Messenger of
God. They concocted the notion that like many other soothsayers of their
society, he too was a soothsayer and just as these soothsayers are in
contact with the jinn who inspire them with secrets of the unseen and
unknown world, he too, God forbid, is in contact with some devil who
inspires him with such thoughts. He gives these inspirations the name of
divine revelation and claims that he is a messenger of God who has been
sent to them so that people may obey him; if they do not do so, then they
will be punished in this world and in the Hereafter they will have to face
the grievous punishment of Hell.
The Qur’ān has refuted this propaganda at various instances. In
particular, Sūrah Shu’arā and Sūrah Najm have refuted it in great detail and
I have discussed various aspects of it in the explanation of these su#rahs.
Here too this propaganda is refuted through a new angle. In order to grasp
it, one should have a deep understanding of the system of soothsaying and
fortune-telling that was prevalent in Arabia in those times.
This had its roots in two things:
Firstly, in their self-claimed astrology, they believed that stars per se
could effect happenings. They reckoned some stars to bring good fortune
and others bad fortune. Similarly, they had fabricated various superstitions
related to their rising and setting, traversing and hiding, ascending and
descending. On the basis of these superstitions they would try to fool the
masses by making good and evil predictions and in this manner try to
impose them with their knowledge of the future. For example, at times
they would spread the rumour that because of the opposite rotation of a
particular star a great danger is about to befall so that people should
consult them to protect themselves from it. The unfortunate who would be
deceived by them in this manner would be totally befooled.

15. Therefore, No! I swear by the stars which recede, move forward and then
hide and by the night as it retreats and the dawn when it breathes that this is the
word brought by a noble messenger.
Sūrah Takwīr 10
Secondly, they claimed that they had contacts with the jinn from whom
they could receive the news of the unknown and unseen world. I have
already explained in the tafsīr of Sūrah Shu’arā’ that when anyone would
seek help from them regarding such matters, they would put up a show
of meditation and then would present what they claimed to be divine
revelation. The words presented would be in the form of flowery rhymed
prose which would often be meaningless; however, they would attribute
some wavered meanings to it and claim that this revelation was inspired
to them by a jinn who was aware of the secrets of the unknown world.
The Qur’ān has severely criticized both these pillars of soothsaying at
various places. It has presented the rising and setting of the sun and of the
moon and the stars in such a manner that it becomes clear that none of
them has any authority per se to influence events and happenings and that
none of them is a sign of good or bad fortune; their rising and setting are in
the hands of the Almighty. It is He who makes them appear on the horizon
whenever He wants to and it is He who makes them disappear at His own
will. Thus these heavenly bodies by their very existence show that they are
subservient to the Almighty. They come and go at His bidding.
Readers may take a look at the gradual development of the preaching
of Abraham mentioned in 6:75-84. It would suffice to explain in this
regard the nature of Qur’ānic reasoning and its logical outcome.
Similarly, in order to uproot the second pillar of soothsaying, the
Qur’ān has referred to shooting stars and explained that there is
absolutely no chance for the jinn to have access to the world beyond. If
they try to eavesdrop to hear information from this world, the Almighty
has set up a whole system to fend them off. As per this system, the
shooting stars are pelted from their turrets at these jinn. Though this
subject is discussed at various places in the Qur’ān, it would be
worthwhile to take a look at the relevant verses of Sūrah Najm and Sūrah
Jinn in order to understand the oaths mentioned in these verses.
After this introduction, let us now deliberate on the words and the
implied meanings of these oaths
It is explained at several instances in this tafsīr that such oaths are
meant to substantiate a claim and it is also explained that the occurrence
of the particle of negation lā before such oaths is not meant to negate
these oaths; it is, in fact, meant to negate the claim of the addressees
which is to be refuted by the oath itself.
ِ
The word ‫ﺧﻨﺲ‬ ٌ  ُ is the plural of ‫ﺧﺎﻧﺲ‬
ٌ َ . It refers to something which
comes forward and then draws away, something which appears and then
disappears, something which becomes evident and then hides. This word
is used as an adjective for the stars and so common is this usage that at
times one does not need to mention the stars, and a mere mention of this
Sūrah Takwīr 11
adjective is enough to point to the noun it qualifies. Some lexicographers
regard it to connote some specific stars; however, this view is baseless.
The adjectives which are mentioned here apply equally to all types of
stars whether they are stationery or moving and whether they refer to
some specific stars as Saturn orْ Mercury or some similar ones.
ُ ْ
The expression ‫ﻟﻜﻨﺲ‬ ِ I‫ﺠﻟﻮ‬
ِ
َ َ refers to some more attributes of the
stars. The fact that these attributes occur here without any particle of
conjunction shows that they all refer to the same noun. It has been
explained at various places in this tafsīr that when adjectives are
mentioned in such a manner, they refer to the same noun.
َ َ means “one that traverses” and the word ‫ﻛﻨﺲ‬ ٌ  ُ is the
The word I‫ﺟﻮ‬ ِ
ِ
ٌ َ . The expression ‫ﻟﻈﻲﺒ‬ ُ ْ  ‫ﻛﻨﺲ‬َ
plural of ‫ﺎﻛﻧﺲ‬ َ َ means: “the deer hid in its
ِ
ُّ ‫ﻛﻨﺴﺖ‬ َ
shelter” while "‫ﺠﺠﻮ‬ْ ُ َ َ
means: “the stars traversed their orbits and
then hid in their destinations”. The author of the famous Arabic lexicon,
Aqrab al-Mawārid, has explained that this adjective is common to all
types of stars.16
This oath sworn by the stars is to refute soothsaying and fortune-telling.
I have already alluded to earlier that the knowledge boasted by the
soothsayers about the unknown and unseen world was based on two
things: one, the stars could per se influence events and two, on the baseless
notion that there are certain abodes in the heavens in which the jinn are
able to hear what is going to happen in future and then deliver this
information to these soothsayers. By mentioning these characteristics of
the stars, the Qur’ān has refuted both these unfounded views. The fact that
they set after rising and disappear after appearing and are so punctual at
these instances is a clear evidence to their subservience to some higher
authority and to not have any powers per se of effecting events that happen
on the earth. Obviously, this higher authority is the all-wise and all-
powerful God and hence He is the real Lord and Sanctuary for all and it is
He who influences such events in a positive or a negative manner.
In order to negate the second of these views, the Qur’ān has revealed a
secret of this universe: it is not that there are abodes of eavesdropping in
these stars where the devils sit and snoop around for news of the
unknown as is claimed by these foolish people; as a matter of fact, there
are turrets and observation posts in the heavens from where these devils
are pelted when they try to nose around for such news.
These attributes of the stars are mentioned in the form of oaths and
therefore in order to make the discourse very eloquent and effective,
there is great brevity in them. However, there are clues within the words

16. Sa‘īd al-Khūrī al-Shartūnī, Aqrab al-Mawārid fī Fusahi al-‘Arabiyyah wa

al-Shawārid. 1st ed., vol. 4 (Tehrān: Dār al-uswah, 1416 AH), 594.
Sūrah Takwīr 12
which are enough to guide a person who deliberates on them. For
example, the attribute ‫ﺧﻨﺲ‬ ٌ  ُ very clearly directs our attention to their
rising and setting. The purpose of mentioning this attribute is to point to
the fact that the foolish have only given importance to the rising of these
heavenly bodies and have made them their deities whereas they should
also have witnessed their setting which is a very clear evidence of their
subservience to a superior being. ُ ْ
َ َ ْ there is a subtle reference to
ِ

Similarly, in the expression ‫ﻟﻜﻨﺲ‬ I‫ﺠﻟﻮ‬
ِ
the movement of stars as they chase away the devils. When the latter try
to eavesdrop, they are struck by these stars; it is as if a burst of lightning
emerges like an arrow and after reaching its destination hides back in its
bow.

َ  َ َ 
َ ْ ُّ َ َ ْ َ
ِ
17
(E) ‫ﻳﻨﻔﺲ‬ ِ ‫&ﻟﺼﺒﺢ‬ (@) ‫ﻋﺴﻌﺲ‬ ِ ‫&ﻟﻠﻴﻞ‬
َ َ ْ َ 
ِ
This is another oath which bears witness from another angle to the
premise mentioned.
The word ‫ﻋﺴﻌﺲ‬َ َ ْ َ has two meanings: “to turn dark” as well “to
withdraw and to pass away”. Although the verse can be interpreted in the
light of both these meanings, I have given preference to the second of
these meanings. The reason is that this same oath is mentioned in this
same context with slight change of words in the verses of Sūrah
Muddaththir thus:

َ َ ْ َ 
ْ ْ  َ َ َ ْ َ َ ْ ُّ َ
(.5-.. :@5) ‫ﺑﺮ‬CS ِ ‫&ﻟﻠﻴﻞ‬
ِ ِ
‫ﺳﻔﺮ‬S ِ ‫&ﻟﺼﺒﺢ‬
And the night bears witness when it turned its back and the morning
when it is unveiled. (74:33-34)

In these verses also, the certainty of the Qur’ān’s warnings about the
Hereafter is substantiated and in the verses under discussion as well, as
will be shown, it is this premise which has been substantiated.
َ  َ َ connotes the appearance of dawn but there is a special
The word ‫ﻳﻨﻔﺲ‬
subtlety in this usage which is not hidden from the connoisseurs of the
language. This word gives the impression that the dawn is burdened with
the weight of the night in such a manner as if it is gasping for breath and
it is the Almighty which lifts this heavy quilt from it and it is able to
breathe and lift its head.

17. By the night as it retreats and the dawn when it breathes.

Sūrah Takwīr 13
ُْ ََ ُ
ٍ ِ +‫ﺳﻮ‬
18
َ
(M) ‫ﻛﺮﻳﻢ‬ ٍ
ُ َ +‫ﻟﻘﻮ‬ ‫ِﻧﻪ‬
This verse is the muqsam ‘alayh or the premise which is substantiated by
the two aforementioned oaths. The word “messenger” here refers to
Gabriel. The attributes which are subsequently mentioned and which shall
be explained show that these attributes can only be for Gabriel.
What is stated in this verse is repeated in a negative manner in verse
ٍ ِ ‫ﺷﻴﻄﺎ‬
ٍ ِ ِ ‫( &ﻣﺎ ﻫﻮ‬and this is not the utterance of an
twenty five ahead: ‫ﺟﻴﻢ‬ َ َ ْ َ +‫ﺑﻘﻮ‬
َْ َُ ََ
accursed devilَ ). From this repetition also becomes evident the real stress of
the word ‫ﻛﺮﻳﻢ‬
ْ . The implication is that unfortunate are the people who
ِ
regard this Qur’ān to be a claptrap of the soothsayers and call the Prophet
of God a soothsayer. Whatever soothsayers present is from the devils and
there is no truth in it. They claim to have knowledge of the world beyond;
however, their devils are so accursed in the eyes of God that they are
pelted with shooting stars if they try to eavesdrop what to speak of having
access to that world. On the contrary, the Book which is being recited to
them has been brought by a Messenger of God who commands great
respect in God’s presence and is very honourable and favoured.
َ َ
19
ٍ ِ
(() ‫ﻣﻦﻴ‬S ‫ﻋﻢ‬ ٍ ِ ِ ْ َ ْ I ‫ﻋﻨﺪ‬
َ ُ ((Q) ‫ َﻣﻜﻦﻴ‬7‫ﻟﻌﺮ‬
h‫ﻣﻄﺎ‬ ٍ ِ ِ B‫ﻗﻮ‬
ٍ Iِ
َْ ُ
More attributes of Gabriel are mentioned here so that it becomes evident
that the Qur’ān has been revealed in a very safe, secure and pure manner
and it also becomes evident in contrast the means through which the
soothsayers receive the knowledge they boast. The Almighty has blessed
him with such strong and sound characteristics that devilish forces cannot
overawe, overpower or influence him. They cannot cause any hindrance in
the duties assigned to him or pinch something from him or deceive him.
He implements the directives of the Almighty with full diligence and
authority because he is held high and favoured in the presence of God. He
has direct access to the Almighty. No one else can come between him and
God. In Sūrah Najm, this quality of Gabriel is mentioned by the words
ِ ِ ْ (powerful) and I have explained them there.
َ ُ ‫ﺷﺪﻳﺪ‬ ُ
ْ َ (strong) and B‫& ﻣ ﺮ‬
‫ﻟﻘﻮ‬
ٍ َ ُ refers to the fact that the spirits and angels which are
The word h‫ﻣﻄﺎ‬
subservient to Gabriel obey him without questioning him; they dare not
deviate from his directives in the slightest manner or take a step without
his permission or make any changes in his directives or connive with the
devils.

18. That this is the word brought by a noble messenger.

19. He is endued with great power and held in honour before the Lord of the
Throne. He is obeyed and is also very trustworthy.
Sūrah Takwīr 14
A study of classical Arabic literature shows that there is a great
ُ َ
difference between the usage of ‫ ﻋﻤﺔ‬and ‫ﻋﻤﺔ‬. The word ‫ ﻋﻤﺔ‬is used for
َ
specifically pointing towards something and is also used before an attribute
َ َ ْ ‫ﻋﻢ‬ َ َْْ ََ
 َ ‫<ﻟﻔﻨﺎ‬S&
to emphasize it. For example in (;5:(;) ‫ﻵﺧﺮﻳﻦ‬
ِ if the translation of
 َ
this verse is done giving due consideration to ‫ ﻋﻤﺔ‬then it should be: “At that
very place, We also brought others.” The implication being that the very
path on which the Almighty saved the Israelites, He brought the Pharaoh
and his people to that very path in order to drownَ them. ً ْ ُ َ ً َ َ ََْ  َ َ ََْ َ َ
This word also occurs in Sūrah Dahr thus: ‫ﻛﺒﺮﻴ‬ ِ ‫ﻳﺖ‬S ‫ﻳﺖ ﻋﻢ‬S %&
ً ‫&ﻣﻠﺎﻜ‬ ‫ﻧﻌﻴﻤﺎ‬
ِ ِ
((Q:@;). A faithful translation of this verse would read: “Wherever you
look, you will see a great favour and a great kingdom.” Similarly, when
this word occurs before an attribute, it is meant to highlight the grandeur
and importance of that attribute. Here it has come right before the attribute
“trustworthy” and hence the purpose is to underscore this attribute of
Gabriel. In other words, besides the qualities mentioned in these verses,
the attribute of trustworthiness is meant to be specifically emphasized.
The reason that this attribute is mentioned with such stress is that it is
this attribute which ensures that whatever Gabriel brings from God to the
Prophet (sws) is absolutely free of any alteration and is presented in its
original form. On the other hand, the knowledge of the soothsayers is
based on the jinn which are thieves and muggers. In the first place, they
are not able to reach the world beyond and if they are able to pinch
something it is an absolute falsity to which they add more falsity and
then inspire it to their soothsayers. Moreover, these soothsayers are also
great liars. They too exaggerate and inflate trivialities. In other words,
what is implied by these verses is that this stagnated water from the
soothsayers has no relation to the pure fountain from which the
messengers of God receive water.

20
ٍ ِ
ْ ُ ُ َ ‫&ﻣﺎ‬
ُ ْ َ ‫ﺻﺎﺣﺒﻜﻢ‬
((() ‫ﺑﻤﺠﻨﻮ‬ ِ
ََ
After explaining the purity of the fountain from which the Prophet (sws)
receives knowledge, here in this verse the leaders of the Quraysh are
addressed that if their companion, Muhammad (sws), claims that the
Almighty has deputed him to warn them and whatever he is reciting out to
them is the message of God which His most favoured angel has brought
down to him, then they should not regard this message to be something
inspired by madness or insanity; on the contrary, it is a truth from God.
ِ
ْ ُ ُ َ (your companion) carries great eloquence. The
Here the word ‫ﺻﺎﺣﺒﻜﻢ‬
implication is that he is not an unknown person to them; he was born and

20. And this companion of yours is not one possessed.

Sūrah Takwīr 15
brought up among them and till now has lived each and every phase of
his life among them; each one of them is a witness to his decency,
sobriety, solemnity, chastity, veracity and trustworthiness. If his urging
and counsel is weighing down heavily upon them, they should
dispassionately reflect on what he is saying keeping in view his hitherto
character rather than regarding him to be a madman or a soothsayer.
ُُْ ُ َ ْ َََ
ُ ْ ‫ﺑﺎﻷﻓﻖ‬
21
((.) ‫ﻟﻤﺒﻦﻴ‬
ِ ِ ِ ِ lm ‫&ﻟﻘﺪ‬
The verse highlights the fact that if the Prophet (sws) claims that he
has seen the angel who brings the revelations to him, then this is not a
false claim or a delusion; it is an absolutely true claim. He, ْ in fact, has
ُُ َْ
ِ ِ
seen the angel in the clear and open horizon. The words ‫ﻟﻤﺒﻦﻴ‬ ُ ‫ﻷﻓﻖ‬
ِ S refer
to the expansive space which is before one’s eyes and which َ ْ one َ ْ can ُُْ
observe clearly with the naked eye. In Sūrah Najm, the words ‫ﻷﻓﻖ ﻷﺒﻟ‬ ِ
(the uppermost horizon) has been used for it:
َ َ َ  َ ََ ََ  ُ َْ َْ ُُْ َ ُ َ ََ ْ َ  ُ َ ُ ْ ‫ﺷﺪﻳﺪ‬ ََُ
ٍ ِ ِ
َ َ‫ﻓﺎﻜ ﻗ‬ ‫ﻧﺎ ﻓﺘﺪﻰﻟ‬C ‫ﺑﺎﻷﻓﻖ ﻷﺒﻟ ﻋﻢ‬ ‫&ﻫﻮ‬ ُ َ ‫ﻋﻠﻤﻪ‬
z‫ﺎ‬ ِ ِ ‫ﻓﺎﺳﺘﻮ‬ B‫ﻣﺮ‬ & ‫ﻟﻘﻮ‬
ََ َُ ُ َ ُ ََ ََ َ ُ َ ُْ َ َ َ َ َ َْ َ ْ َ َ َ ََْ َ ْ َ َْ ْ َ َْ
َ‫ﺒﻟ ﻣﺎ‬ ‫ﻓﺘﻤﺎ&ﻧﻪ‬S S ‫ ﻣﺎ‬C‫ ﻟﻔﺆ‬z‫ ﻣﺎ ﻛﺬ‬p&S ‫ِ ﻣﺎ‬l‫ﻗﺒﺪ‬
ِ ‫ ِﻰﻟ‬p&‫“ ﻓﺄ‬CS &S ‫ﻗﻮﺳﻦﻴ‬
ِ
((-8 :8.) ‫ﻳﺮ‬ََ
He is taught by one who is strong and powerful. He stood straight even
though he was on the uppermost horizon; then drew near and came
down within two bows’ length or even closer. Then God revealed to
His servant that which He revealed. His own heart did not deny his
vision. So do you people fight with him on what he sees? (53:5-12)

The reader is advised to read the tafsīr of these verses. Referred in them
are the experiences the Prophet (sws) went through when divine revelation
began. When he mentioned these experiences before his people they got
after him and made up various tales to refute him. Some regarded these
experiences to be Satanic inspirations and others hallucinations. It is such
people who are addressed in this verse and told that if the Prophet (sws)
claims to have met the angel, then this is neither a hallucination nor an
illusion; it is an indubitable observation seen in the open horizon.

ْ َ ْ ‫ﺒﻟ‬
ََ َ ُ َ َ
ٍ ِ ِ ‫ﻟﻐﻴﺐ‬
22 َ
((5) ‫ﺑﻀﻨﻦﻴ‬ ِ ‫&ﻣﺎ ﻫﻮ‬
The implication of this verse is that like the soothsayers, the Prophet

21. And he saw him in the clear horizon.

22. And he is not avaricious for the Unseen
Sūrah Takwīr 16
(sws) of God has no greed for the unseen: he does not regard whatever
notion that springs in his heart to be the truth and thereby claim to have
access to the unseen. Like the soothsayers, he is not a source of
misleading people. The revelation he presents before the disbelievers
comes to him through an involuntary process. Their soothsayers indulge
in all sorts of ploys to gain access to the world beyond and it is on such
activities that their business flourishes and if they are not able to lay
hands on the truth, they sell falsehood; on the other hand, these
disbelievers know well that their companion has never gone after such
things. Whatever he is presenting to them is not a display of fortune-
telling or an excuse to extort money; on the contrary, his whole effort is
involuntary and unintentional.
ِ
ٌ َ has been translated as “stingy”; however, I
Generally, the word ‫ﺿﻨﻦﻴ‬
have translated it as “avaricious”. As both stinginess and avarice always
co-exist, the difference in this translation is very slight. My preference
stems from the fact that when the word ‫ﺿﻦ‬ – َ means “stinginess” it comes
with the preposition z. Here the preposition ‫ ﺒﻟ‬is used which indicates
that it encompasses the meaning of avarice.

ٍ ِ ‫ﺷﻴﻄﺎ‬
23
ٍ ِ ِ ‫&ﻣﺎ ﻫﻮ‬
َْ َُ ََ
َ َ ْ َ +‫ﺑﻘﻮ‬
((8) ‫ﺟﻴﻢ‬
ُ ََ ُ
ٍ ِ +‫ﺳﻮ‬
َ
What is stated in verse nineteen as: ‫ﻛﺮﻳﻢ‬ ٍ
ُ َ +‫ﻟﻘﻮ‬
ْ ‫( ﻧﻪ‬that this is the
ِ
word brought by a noble messenger) is emphasized here negatively: it is
not the utterance of an accursed devil which is revealed to their
soothsayers. َ
The word ‫ﺟﻴﻢ‬ِ is used in contrast to ‫ﻛﺮﻳﻢ‬ِ . The implication is that the
َ
angel who comes to Muhammad (sws) is a noble angel and the devils
who come to their soothsayers are accursed. The word ‫ﺟﻴﻢ‬ ِ means “he
َ
who is stoned.” I have already indicated earlier that devils who try to
eavesdrop to gain knowledge from the world beyond are pelted with
stones through shooting stars; for this reason, these devils are mentioned
ِ .
with their permanent attribute of ‫ﺟﻴﻢ‬َ

24 َ ُ َ ْ َ َ ََْ
((;) ‫ﺗﺬﻫﺒﻮ‬ ‫ﻓﺄﻓﻦ‬
This is an expression of amazement at the stubbornness and poor
choice of the disbelievers. What comparison does as lofty a discourse as
the Qur’ān have with the nonsensical concoctions of the soothsayers.
Where is their crazy obduracy leading them to that they are not able to
distinguish a pearl from a pebble.

23. And this is not the utterance of an accursed devil.

24. Whither then are you going?
Sūrah Takwīr 17

َْ ْ ُ ْ َ َ ْ َ ٌْ  َُ ْ
َ َ َ ْ ‫ﻛﺮ‬
25
ِ
((E) ‫ﻳﺴﺘﻘﻴﻢ‬
َ َ ْ َ S ‫ ِﻣﻨﻜﻢ‬D‫ﻟﻠﻌﺎﻟﻤﻦﻴ )@(( ِﻟﻤﻦ ﺷﺎ‬
ِ ِ ِ ‫ِ ﻫﻮ ِﻻ‬
Here, at the end of the sūrah, these verses sound a very effective
warning: the Qur’ān is the forewarner to a day which is bound to come
and from which no one can escape. If the disbelievers follow the path
outlined by the Qur’ān, they will only themselves stand to gain and it
will be no favour of theirs to others. They should also remember the fact
that to accept or reject it is their responsibility and not that of God and
His Prophet (sws) to force it upon them; therefore, he who wants to
adopt the straight path should do so; otherwise, he should get prepared to
face the consequences in the Hereafter.

َ َ َ ْ z
ُّ َ ‫ﷲ‬ ََ َْ  َ ُ ََ ََ
ِ
26
((M) ‫ﻟﻌﺎﻟﻤﻦﻴ‬ ُ ُ—Dَ ‫ﻳﺸﺎ‬ S ‫& ِﻻ‬D‫&ﻣﺎ ﺗﺸﺎ‬
Mentioned in this verse is the divine law of guidance: The Almighty
produces the will to seek guidance only in those who want to receive
guidance and use their abilities for this purpose. He lets people wander in
darkness who spend their lives turning blind and deaf to guidance. I have
explained this law at various places in this tafsīr. In the last verses of
Sūrah Muddaththir too this law has been explained. Those who want to
study it in detail may look it up.
With the grace of God, I come to the end of this sūrah’s tafsīr. ‫ﻓﺎﺤﻟﻤﺪ ﷲ‬
‫( ﺒﻟ ﺣﺴﺎﻧﻪ‬praise and gratitude be to God for His favour)

Rahmānābād,
17th July, 1979 AD
21st Shā’bān, 1399 AH

______________

25. This is nothing but a reminder to the people of the world. For he among
you who intends to adopt the right path.
26. And you will not intend unless the Lord of the worlds intends.