Introduction, Arabic verses, English &urdu translation of the verses, links for Urdu footnotes of explanations

Introduction

This is unanimously agreed to be a Madinan surah, and reflection on its themes suggests that it was probably revealed sometime between the Battle of Uhud and the Truce of Hudaybiyyah. That was the period when the small Islamic state of Madinah was surrounded on all sides by disbelievers, and in a state of severe want of resources, a mere handful of believers was standing up to the combined strength of the whole of Arabia. In this situation, Islam required from its followers not only the sacrifice of life but also the sacrifice of wealth, and this surah contains a forceful appeal for exactly this kind of sacrifice. This inference is further strengthened by verse 10, in which Allah addresses the community of believers, saying that those who spend their wealth and fight in the way of Allah after the victory can never be equal to those who made sacrifices of life and wealth before the victory. This is also supported by the report of Hazrat Anas, narrated by Ibn Mardawayh, regarding the verse “Has the time not yet come for the believers that their hearts should be humbled at the remembrance of Allah?” — he states that this settled among the believers seventeen years after the beginning of the revelation of the Qur’an.
Theme and Subject Matter:
Its theme is the exhortation to spend in the way of Allah. In this most critical period of Islamic history, when the decisive confrontation between Islam and the ignorance (Jahiliyyah) of Arabia was underway, this surah was revealed for the purpose of preparing the Muslims especially for financial sacrifices, and to impress upon their minds that faith (iman) is not merely a verbal declaration and a few outward acts, but rather sincerity toward Allah and His religion is its true spirit and reality. Whoever is devoid of this spirit, and holds his life, wealth, and self-interest dearer than Allah and His religion, his profession of faith is hollow and has no value in the sight of Allah.
For this purpose, first the attributes of Allah are described, so that the listeners may fully realize by what great Being they are being addressed. After that, the following themes are stated in sequence:
∙ A necessary requirement of faith is that a person should not shrink from spending wealth in the way of Allah. Doing so is not only contrary to faith but also incorrect in reality, because this wealth actually belongs to Allah, over which you have been given powers of disposal as His vicegerent (khalifah). Yesterday this same wealth belonged to others, today it is with you, and tomorrow it will pass to someone else. Ultimately it must return to Allah, who is the Heir of everything in the universe. Of this wealth, only that portion will benefit you which you spend in Allah’s cause during the period it is in your possession.
∙ Sacrificing life and wealth in the way of Allah is praiseworthy in every circumstance, but the value of such sacrifices is determined by the gravity of the occasion. One occasion is when the power of disbelief is extremely dominant, and there is a constant danger that Islam might be overcome in the confrontation. The other occasion is when, in the struggle between disbelief and Islam, the scale tips in favor of Islam’s strength, and the believers are being granted victory over the enemies of truth. These two situations are not equal in importance, and therefore the sacrifices made under these different circumstances are not equal in value either. Those who fought and spent wealth to raise Islam high while it was weak cannot reach the same rank as those who sacrifice life and wealth to further strengthen Islam once it has attained dominance.
∙ Whatever wealth is spent in the way of truth is a loan upon Allah, and Allah will not only return it multiplied many times over but will also grant additional reward from Himself.
∙ In the Hereafter, light will be granted only to those believers who spent their wealth in the way of Allah. As for the hypocrites who, in this world, looked only to their own interests and cared nothing whether truth or falsehood prevailed — even though they may have mingled with the believers in this worldly life — in the Hereafter they will be separated from the believers, deprived of light, and gathered together with the disbelievers.
∙ Muslims should not become like those People of the Book whose lives were spent in worldliness, and whose hearts have hardened from prolonged heedlessness. What kind of believer is it whose heart does not soften at the remembrance of Allah and does not bow before the truth He has revealed?
∙ In the sight of Allah, the truly truthful (siddiqin) and the martyrs (shuhada) are only those believers who spend their wealth in His way sincerely, without any desire for show.
∙ The life of this world is merely a brief spring season and an illusory possession. Its play and amusement, its diversions, its adornment and embellishment, its pride in mutual boasting, and its wealth and riches, in which people strive to outdo one another — all of it is impermanent. Its example is like vegetation that is at first green and flourishing, then turns yellow, and finally becomes broken stubble. True, lasting life is in fact the life of the Hereafter, where the great outcomes lie. If you must strive to outdo one another, then let that striving be directed toward racing for Paradise.
∙ Whatever ease or hardship comes in this world comes according to a decree already made by Allah beforehand. The believer’s character should be such that he does not lose heart when hardship strikes, nor become arrogant when ease comes. It is the character of the hypocrite and the disbeliever that when Allah blesses him, he becomes puffed up and boastful, and shows stinginess in spending in the cause of the very God who granted him that blessing, and even advises others to be miserly as well.
∙ Allah sent His Messengers with clear signs, and sent down the Book and the Balance (of justice) [and, where needed, employed force] to establish justice. In this way, Allah wants to see who among mankind will rise up to support and help His cause and strive for it with their lives. These occasions have been created by Allah for your own advancement and honor; Allah Himself is in no need of anyone for His own cause.
∙ Before this, Prophets kept coming from Allah, through whose call some people were guided to the right path while most remained defiantly disobedient. Then came Jesus (peace be upon him), through whose teaching many moral virtues were instilled in people, but his followers introduced the innovation of monasticism. Now Allah has sent Muhammad (peace and blessings be upon him). Those who believe in him and live their lives in fear of Allah will be given by Allah a double share of His mercy, and He will grant them a light by which they will be able to clearly see the straight path amid crooked ways at every step of their worldly life. Let the People of the Book think what they will, imagining themselves to hold exclusive claim over Allah’s grace — but Allah’s grace is in His own hands alone, and He grants it to whomever He wills.
This is a summary of the themes that are presented in sequence, one after another, throughout this surah.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

سَبَّحَ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ ۚ وَ ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ ﴿۱﴾ لَہٗ مُلۡکُ السَّمٰوٰتِ وَ الۡاَرۡضِ ۚ یُحۡیٖ وَ یُمِیۡتُ ۚ وَ ہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ ﴿۲﴾ ہُوَ الۡاَوَّلُ وَ الۡاٰخِرُ وَ الظَّاہِرُ وَ الۡبَاطِنُ ۚ وَ ہُوَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ ﴿۳﴾ ہُوَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ فِیۡ سِتَّۃِ اَیَّامٍ ثُمَّ اسۡتَوٰی عَلَی الۡعَرۡشِ ؕ یَعۡلَمُ مَا یَلِجُ فِی الۡاَرۡضِ وَ مَا یَخۡرُجُ مِنۡہَا وَ مَا یَنۡزِلُ مِنَ السَّمَآءِ وَ مَا یَعۡرُجُ فِیۡہَا ؕ وَ ہُوَ مَعَکُمۡ اَیۡنَ مَا کُنۡتُمۡ ؕ وَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ ﴿۴﴾ لَہٗ مُلۡکُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ وَ اِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ ﴿۵﴾ یُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَ یُوۡلِجُ النَّہَارَ فِی الَّیۡلِ ؕ وَ ہُوَ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ ﴿۶﴾ اٰمِنُوۡا بِاللّٰہِ وَ رَسُوۡلِہٖ وَ اَنۡفِقُوۡا مِمَّا جَعَلَکُمۡ مُّسۡتَخۡلَفِیۡنَ فِیۡہِ ؕ فَالَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ وَ اَنۡفَقُوۡا لَہُمۡ اَجۡرٌ کَبِیۡرٌ ﴿۷﴾ وَ مَا لَکُمۡ لَا تُؤۡمِنُوۡنَ بِاللّٰہِ ۚ وَ الرَّسُوۡلُ یَدۡعُوۡکُمۡ لِتُؤۡمِنُوۡا بِرَبِّکُمۡ وَ قَدۡ اَخَذَ مِیۡثَاقَکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ ﴿۸﴾ ہُوَ الَّذِیۡ یُنَزِّلُ عَلٰی عَبۡدِہٖۤ اٰیٰتٍۭ بَیِّنٰتٍ لِّیُخۡرِجَکُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ؕ وَ اِنَّ اللّٰہَ بِکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ ﴿۹﴾ وَ مَا لَکُمۡ اَلَّا تُنۡفِقُوۡا فِیۡ سَبِیۡلِ اللّٰہِ وَ لِلّٰہِ مِیۡرَاثُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ لَا یَسۡتَوِیۡ مِنۡکُمۡ مَّنۡ اَنۡفَقَ مِنۡ قَبۡلِ الۡفَتۡحِ وَ قٰتَلَ ؕ اُولٰٓئِکَ اَعۡظَمُ دَرَجَۃً مِّنَ الَّذِیۡنَ اَنۡفَقُوۡا مِنۡۢ بَعۡدُ وَ قٰتَلُوۡا ؕ وَ کُلًّا وَّعَدَ اللّٰہُ الۡحُسۡنٰی ؕ وَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ ﴿٪۱۰﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

اللہ کی تسبیح کی ہے ہر اس چیز نے جو زمین اور آسمانوں میں ہے ۔ ¹ اور ہی زبر دست دانا ہے ² ۔ زمین اور آسمانوں کی سلطنت کا مالک وہی ہے ، زندگی بخشتا ہے اور موت دیتا ہے ، اور ہر چیز پر قدرت رکھتا ہے ۔ وہی اول بھی ہے اور آخر بھی ، اور ظاہر بھی ہے اور مخفی بھی ³، وہ ہر چیز کا علم رکھتا ہے ۔ وہی ہے جس نے آسمانوں اور زمین کو چھ دنوں میں پیدا کیا اور پھر عرش پر جلوہ فر ما ہوا ⁴ ۔ اس کے علم میں ہے جو کچھ زمین میں جاتا ہے اور کچھ اس سے نکلتا ہے اور جو کچھ آسمان سے اتر تا ہے ا ور جو کچھ اس میں چڑھتا ہے ۔ ⁵ وہ تمہارے ساتھ ہے جہاں بھی تم ہو ⁶ ۔ جو کام بھی تم کرتے ہو اسے وہ دیکھ رہا ہے ۔ وہی زمین اور آسمانوں کی بادشاہی کا مالک ہے اور تمام معاملات فیصلے کے لیۓ اسی کی طرف رجوع کیے جاتے ہیں ۔ وہی رات کو دن میں اور دن کو رات میں داخل کر تا ہے ، اور دلوں کے چھپے ہوۓ راز تک جانتا ہے۔ 
ایمان لاؤ اللہ اور اس کے رسول ⁷ پر اور خرچ کرو ⁸ ان چیزوں میں سے جن پر اس نے تم کو خلیفہ بنا یا ہے⁹ ۔ جو لو گ تم میں سے ایمان لائیں گے اور مال خرچ کریں گے ¹⁰ ان کے لیۓ بڑا اجر ہے تمھیں کیا ہو گیا ہے کہ تم پر ایمان نہیں لاتے حالانکہ رسول تمھیں رب پر ایمان لانے کی دعوت دے رہا ہے ¹¹ اور وہ تم سے عہد لے چکا ہے ¹² اگر تم واقعی ماننے والے ہو ۔ وہ اللہ ہی تو ہے جو اپنے بندے پر صاف صاف آیتیں نازل کر رہا ہے تاکہ تمھیں تاریکیوں سے نکال کر روشنی میں لے آۓ ، اور حقیقت یہ ہے کہ اللہ تم پر نہایت شفیق اور مہر بان ہے ۔ آخر کیا وجہ ہے کہ تم اللہ کی راہ میں خرچ نہیں کر تے حالانکہ زمین اور آسمانوں کی میراث اللہ ہی کے لیۓ ہے ۔ ¹³ تم میں سے جو لوگ فتح کے بعد خرچ اور جہاد کریں گے وہ کھبی ان لوگوں کے برابر نہیں ہوسکتے جنہوں نے فتح سے پہلے خرچ اور جہاد کیا ہے ۔ ان کا درجہ بعد میں خرچ اور جہاد کرنے والوں سے بڑھ کر ہے اگر چہ اللہ نے دونوں ہی سے اچھے وعدے فرمایا ہیں ¹⁴ ۔ جو کچھ تم کرتے ہو اللہ اس سے باخبر ہے ¹⁵ ۔ ع

In the name of Allah, the Most Gracious, the Most Merciful.

Whatever is in the heavens and the earth glorifies Allah, and He is the Almighty, the All-Wise. To Him belongs the dominion of the heavens and the earth; He gives life and He causes death, and He has power over everything. He is the First and the Last, the Manifest and the Hidden, and He has knowledge of everything. He is the One who created the heavens and the earth in six days, and then established Himself on the Throne. He knows whatever enters the earth and whatever comes out of it, and whatever descends from the sky and whatever ascends into it. He is with you wherever you are; whatever you do, He is watching. To Him belongs the dominion of the heavens and the earth, and all matters are referred back to Him for decision. He causes the night to enter into the day and the day to enter into the night, and He knows even the innermost secrets of hearts.
Believe in Allah and His Messenger, and spend out of that in which He has made you vicegerents. Those among you who believe and spend will have a great reward. What is the matter with you that you do not believe in Allah, when the Messenger is calling you to believe in your Lord, and He has already taken a covenant from you, if you are truly believers? He is the One who is sending down clear signs to His servant, so that He may bring you out of darkness into light; and indeed, Allah is most Kind and Merciful to you. What reason is there that you should not spend in the way of Allah, when the inheritance of the heavens and the earth belongs to Allah alone? Those among you who spend and fight after the victory can never be equal to those who spent and fought before the victory. Their rank is greater than that of those who spend and fight afterward, though Allah has promised good to both. Allah is well aware of whatever you do.

مَنۡ ذَا الَّذِیۡ یُقۡرِضُ اللّٰہَ قَرۡضًا حَسَنًا فَیُضٰعِفَہٗ لَہٗ وَ لَہٗۤ اَجۡرٌ کَرِیۡمٌ ﴿ۚ۱۱﴾ یَوۡمَ تَرَی الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ یَسۡعٰی نُوۡرُہُمۡ بَیۡنَ اَیۡدِیۡہِمۡ وَ بِاَیۡمَانِہِمۡ بُشۡرٰىکُمُ الۡیَوۡمَ جَنّٰتٌ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ؕ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ ﴿ۚ۱۲﴾ یَوۡمَ یَقُوۡلُ الۡمُنٰفِقُوۡنَ وَ الۡمُنٰفِقٰتُ لِلَّذِیۡنَ اٰمَنُوا انۡظُرُوۡنَا نَقۡتَبِسۡ مِنۡ نُّوۡرِکُمۡ ۚ قِیۡلَ ارۡجِعُوۡا وَرَآءَکُمۡ فَالۡتَمِسُوۡا نُوۡرًا ؕ فَضُرِبَ بَیۡنَہُمۡ بِسُوۡرٍ لَّہٗ بَابٌ ؕ بَاطِنُہٗ فِیۡہِ الرَّحۡمَۃُ وَ ظَاہِرُہٗ مِنۡ قِبَلِہِ الۡعَذَابُ ﴿ؕ۱۳﴾ یُنَادُوۡنَہُمۡ اَلَمۡ نَکُنۡ مَّعَکُمۡ ؕ قَالُوۡا بَلٰی وَ لٰکِنَّکُمۡ فَتَنۡتُمۡ اَنۡفُسَکُمۡ وَ تَرَبَّصۡتُمۡ وَ ارۡتَبۡتُمۡ وَ غَرَّتۡکُمُ الۡاَمَانِیُّ حَتّٰی جَآءَ اَمۡرُ اللّٰہِ وَ غَرَّکُمۡ بِاللّٰہِ الۡغَرُوۡرُ ﴿۱۴﴾ فَالۡیَوۡمَ لَا یُؤۡخَذُ مِنۡکُمۡ فِدۡیَۃٌ وَّ لَا مِنَ الَّذِیۡنَ کَفَرُوۡا ؕ مَاۡوٰىکُمُ النَّارُ ؕ ہِیَ مَوۡلٰىکُمۡ ؕ وَ بِئۡسَ الۡمَصِیۡرُ ﴿۱۵﴾ اَلَمۡ یَاۡنِ لِلَّذِیۡنَ اٰمَنُوۡۤا اَنۡ تَخۡشَعَ قُلُوۡبُہُمۡ لِذِکۡرِ اللّٰہِ وَ مَا نَزَلَ مِنَ الۡحَقِّ ۙ وَ لَا یَکُوۡنُوۡا کَالَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ مِنۡ قَبۡلُ فَطَالَ عَلَیۡہِمُ الۡاَمَدُ فَقَسَتۡ قُلُوۡبُہُمۡ ؕ وَ کَثِیۡرٌ مِّنۡہُمۡ فٰسِقُوۡنَ ﴿۱۶﴾ اِعۡلَمُوۡۤا اَنَّ اللّٰہَ یُحۡیِ الۡاَرۡضَ بَعۡدَ مَوۡتِہَا ؕ قَدۡ بَیَّنَّا لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ تَعۡقِلُوۡنَ ﴿۱۷﴾ اِنَّ الۡمُصَّدِّقِیۡنَ وَ الۡمُصَّدِّقٰتِ وَ اَقۡرَضُوا اللّٰہَ قَرۡضًا حَسَنًا یُّضٰعَفُ لَہُمۡ وَ لَہُمۡ اَجۡرٌ کَرِیۡمٌ ﴿۱۸﴾ وَ الَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَ رُسُلِہٖۤ اُولٰٓئِکَ ہُمُ الصِّدِّیۡقُوۡنَ ٭ۖ وَ الشُّہَدَآءُ عِنۡدَ رَبِّہِمۡ ؕ لَہُمۡ اَجۡرُہُمۡ وَ نُوۡرُہُمۡ ؕ وَ الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِاٰیٰتِنَاۤ اُولٰٓئِکَ اَصۡحٰبُ الۡجَحِیۡمِ ﴿٪۱۹﴾

کو ن ہے جو اللہ کو قرض دے ؟ اچھا قرض ، تاکہ اللہ اسے کئی گنا بڑھا کر واپس دے ، اور اس کے لیے بہترین اجر ¹⁶ ہے اس دن جب کہ تم مومن مردوں اور عورتوں کو دیکھو گے کہ ان کا نور ان کے آگے آگے اور ان کے دائیں جانب دوڑ رہا ہو گا ¹⁷ ۔ (ان سے کہا جا ۓ گا کہ ) آج بشارت ہے تمہارے لیۓ ” جنتیں ہو ں گی جن کے نیچے نہریں بہ رہی ہوں گی جن میں وہ ہمیشہ رہیں گے یہی ہے بڑی کامیابی ۔ اس روز مردوں اور عورتوں کا حال یہ ہو گا کہ وہ مومنوں سے کہیں گے ذرا ہماری طرف دیکھو تاکہ ہم تمہارے نور سے کچھ فائدہ اٹھائیں ¹⁸ ۔ مگر ان سے کہا جاۓ گا پیچھے ہٹ جاؤ ، اپنا نور تلاش کرو پھر ان کے درمیان ایک دیوار حائل کر دی جاۓ گی جس میں ایک دروازہ ہو گا ۔ اس دروازے کے اندر رحمت ہو گی اور باہر عذاب ¹⁹ ۔ وہ مومنوں سے پکار پکار کر کہیں گے کیا ہم تمہارے ساتھ نہ ²⁰ تھے ؟ مومن جواب دیں گے ہاں،مگر تم نے اپنے آپ کو خود فتنے میں ڈالا ²¹ موقع پرستی کی²²، شک میں پڑے رہے ²³، اور جھوٹی توقعات تمھیں فریب دیتی رہیں ، یہاں تک کہ اللہ کا فیصلہ آگیا ، ²⁴ ۔ اور آخر وقت تک وہ بڑا دھوکے ²⁵ باز تمھیں اللہ کے معاملہ میں دھوکہ دیتا رہا ۔ لہذا آج نہ تم سے فدیہ قبول کیا جاۓ گا اور نہ ان لوگوں سے جنہوں نے کھلا کھلا کفر کیا تھا ²⁶ ۔ تمہارا ٹھکانا جہنم ہے، وہی تمہاری خبر گیری کرنے والی ہے ²⁷ ۔ اور یہ بدترین انجام ہے ۔ 
کیا ایمان لانے والوں کے لیۓ ابھی وہ وقت نہیں آیا کہ ان کے دل اللہ کے ذکر سے پگلیں اور اس کے نازل کر دہ حق کے آگے جھوکیں ²⁸ اور وہ لوگوں کی طرح نہ ہو جائیں جنہیں پہلے کتاب دی گئی تھی ، پھر ایک لمبی مدت ان پر گزر گئی تو ان کے دل سخت ہو گۓ اور آج ان میں سے اکثر فاسق بنے ہوۓ ہیں ²⁹ ؟ خوب جان لو کہ زمین کو اس کی موت کے بعد زندگی بخشتا ہے ، ہم نے نشانیاں تم کو صاف صاف دکھا دی ہیں ۔ شاید کہ تم عقل سے کام لو ³⁰ ۔ 
مردوں اور عورتوں میں سے جو لوگ صدقات ³¹ دینے والے ہیں اور جنہوں نے اللہ کو قرض حسن دیا ہے ، ان کو یقیناً کئی گنا بڑھا کر دیا جاۓ گا اور ان کے لیۓ بہترین اجر ہے ۔ اور جو لوگ اللہ اور اس کے رسولوں پر ایمان لائے ہیں ³² وہی اپنے رب کے نزدیک صدیق ³³ اور شہید ³⁴ ہیں ۔ ان کے لئے ان کا اجر اور ان کا نور ہے ۔ ³⁵ ۔ اور جن لوگوں نے کفر کیا ہے اور ہماری آیات کو جھٹلایا ہے وہ دوزخی ہیں ۔ ع

Here is the English translation:

Who is there who will lend a good loan to Allah, so that Allah may increase it for him manifold, and there is for him an excellent reward? On the Day when you will see believing men and believing women, their light running before them and on their right hands. (It will be said to them:) “Glad tidings for you this Day! Gardens beneath which rivers flow, in which you will abide forever — that is the supreme triumph.”
On that Day, the hypocrite men and hypocrite women will say to the believers, “Wait for us, so that we may borrow some of your light.” But it will be said, “Go back, and seek your own light.” Then a wall will be set up between them, having a gate, on the inner side of which will be mercy, and on the outer side of which will be punishment. They will call out to the believers, “Were we not with you?” The believers will reply, “Yes, but you put yourselves to temptation, played for opportunities, kept doubting, and false hopes deceived you, until Allah’s decree arrived. And to the very end, that great deceiver kept deceiving you concerning Allah.” So today no ransom will be accepted from you, nor from those who disbelieved outright. Your abode is Hell; that is your protector, and it is the worst destination.
Has the time not yet come for those who believe that their hearts should be humbled at the remembrance of Allah, and before the truth that He has sent down, and that they should not be like those who were given the Book before, and then a long period passed over them, so their hearts grew hard, and today most of them are rebellious transgressors? Know well that Allah gives life to the earth after its death. We have made Our signs clear to you, so that you may use your reason.
Indeed, those men and women who give charity, and who have lent a good loan to Allah, will have it multiplied for them, and for them is an excellent reward. And those who believe in Allah and His Messengers — it is they who are, in the sight of their Lord, the truthful (siddiqin) and the martyrs (shuhada). For them is their reward and their light. And those who disbelieve and deny Our signs — they are the companions of the Fire.

اِعۡلَمُوۡۤا اَنَّمَا الۡحَیٰوۃُ الدُّنۡیَا لَعِبٌ وَّ لَہۡوٌ وَّ زِیۡنَۃٌ وَّ تَفَاخُرٌۢ بَیۡنَکُمۡ وَ تَکَاثُرٌ فِی الۡاَمۡوَالِ وَ الۡاَوۡلَادِ ؕ کَمَثَلِ غَیۡثٍ اَعۡجَبَ الۡکُفَّارَ نَبَاتُہٗ ثُمَّ یَہِیۡجُ فَتَرٰىہُ مُصۡفَرًّا ثُمَّ یَکُوۡنُ حُطَامًا ؕ وَ فِی الۡاٰخِرَۃِ عَذَابٌ شَدِیۡدٌ ۙ وَّ مَغۡفِرَۃٌ مِّنَ اللّٰہِ وَ رِضۡوَانٌ ؕ وَ مَا الۡحَیٰوۃُ الدُّنۡیَاۤ اِلَّا مَتَاعُ الۡغُرُوۡرِ ﴿۲۰﴾ سَابِقُوۡۤا اِلٰی مَغۡفِرَۃٍ مِّنۡ رَّبِّکُمۡ وَ جَنَّۃٍ عَرۡضُہَا کَعَرۡضِ السَّمَآءِ وَ الۡاَرۡضِ ۙ اُعِدَّتۡ لِلَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَ رُسُلِہٖ ؕ ذٰلِکَ فَضۡلُ اللّٰہِ یُؤۡتِیۡہِ مَنۡ یَّشَآءُ ؕ وَ اللّٰہُ ذُو الۡفَضۡلِ الۡعَظِیۡمِ ﴿۲۱﴾ مَاۤ اَصَابَ مِنۡ مُّصِیۡبَۃٍ فِی الۡاَرۡضِ وَ لَا فِیۡۤ اَنۡفُسِکُمۡ اِلَّا فِیۡ کِتٰبٍ مِّنۡ قَبۡلِ اَنۡ نَّبۡرَاَہَا ؕ اِنَّ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرٌ ﴿ۚۖ۲۲﴾ لِّکَیۡلَا تَاۡسَوۡا عَلٰی مَا فَاتَکُمۡ وَ لَا تَفۡرَحُوۡا بِمَاۤ اٰتٰىکُمۡ ؕ وَ اللّٰہُ لَا یُحِبُّ کُلَّ مُخۡتَالٍ فَخُوۡرِۣ ﴿ۙ۲۳﴾ الَّذِیۡنَ یَبۡخَلُوۡنَ وَ یَاۡمُرُوۡنَ النَّاسَ بِالۡبُخۡلِ ؕ وَ مَنۡ یَّتَوَلَّ فَاِنَّ اللّٰہَ ہُوَ الۡغَنِیُّ الۡحَمِیۡدُ ﴿۲۴﴾ لَقَدۡ اَرۡسَلۡنَا رُسُلَنَا بِالۡبَیِّنٰتِ وَ اَنۡزَلۡنَا مَعَہُمُ الۡکِتٰبَ وَ الۡمِیۡزَانَ لِیَقُوۡمَ النَّاسُ بِالۡقِسۡطِ ۚ وَ اَنۡزَلۡنَا الۡحَدِیۡدَ فِیۡہِ بَاۡسٌ شَدِیۡدٌ وَّ مَنَافِعُ لِلنَّاسِ وَ لِیَعۡلَمَ اللّٰہُ مَنۡ یَّنۡصُرُہٗ وَ رُسُلَہٗ بِالۡغَیۡبِ ؕ اِنَّ اللّٰہَ قَوِیٌّ عَزِیۡزٌ ﴿٪۲۵﴾ وَ لَقَدۡ اَرۡسَلۡنَا نُوۡحًا وَّ اِبۡرٰہِیۡمَ وَ جَعَلۡنَا فِیۡ ذُرِّیَّتِہِمَا النُّبُوَّۃَ وَ الۡکِتٰبَ فَمِنۡہُمۡ مُّہۡتَدٍ ۚ وَ کَثِیۡرٌ مِّنۡہُمۡ فٰسِقُوۡنَ ﴿۲۶﴾

خوب جان لو کہ یہ دینا کی زندگی اس کے سوا کچھ نہیں کہ ایک کھیل اور دل لگی اور ظاہری ٹیپ ٹاپ اور تمہارا آپس میں ایک دوسرے پر فخر جتا نا اور مال و اولاد میں ایک دوسرے سے بڑھ جانے کی کوشش کر نا ہے ۔ اس کی مثال ایسی ہے جیسے ایک بارش ہو گئی تو اس سے پیدا ہونے والی نباتات کو دیکھ کر کاشت کار خوش ہو گۓ ۔ پھر وہی کھیتی پک جاتی ہے اور تم دیکھتے ہو کہ وہ زرد ہو گئی ۔ پھر وہ بھس بن کر رہ جاتی ہے ۔ اس کے بر عکس آخرت وہ جگہ ہے جہاں سخت عذاب ہے اور اللہ کی مغفرت اور اس کی خوشنودی ہے ۔ دنیا کی زندگی ایک دھوکے کی ٹٹی کے سوا کچھ نہیں ³⁶ دوڑو اور ایک دوسرے سے آگے بڑھے کی کوشش کرو ³⁷ اپنے رب کی مغفرت اسر اس جنت کی طرف جس کی وسعت آسمان و زمین جیسی ہے ³⁸ ۔ جو مہیا کی گئی ہے ان لوگوں کے لیۓ جو اللہ اور اس کے رسولوں پر ایمان لائے ہوں ۔ یہ اللہ کا فضل ہے ، جسے چاہتا ہے عطا فرماتا ہے۔ اور اللہ بڑے فضل والا ہے ۔ 
کوئی مصیبت ایسی ہے جو زمین میں یا تمہارے اپنے نفس پر نازل ہوتی ہو اور ہم نے اس کو پیدا کرنے سے پہلے ³⁹ ایک کتاب میں لکھ نہ رکھا ہو ۔ ⁴⁰ ایسا کرنا اللہ کے لیۓ بہت آسان کام ہے ⁴¹ ۔ (یہ سب کچھ اس لیۓ ہے ) تاکہ جو کچھ بھی نقصان تمھیں ہو ا پر تم دل شکستہ نہ ہو اور جو کچھ اللہ تمھیں عطا فرماۓ اس پر پھول نہ جاؤ ⁴² ۔ اللہ ایسے لوگوں کو پسند نہیں کرتا جو اپنے آپ کو بڑی چیز سمجھتے ہیں اور فخر جتاتے ہیں ۔ جو خود بخل کرتے ہیں اور دوسروں کو بخل کرنے پر اکسا تے ہیں ⁴³ ۔ اب اگر کوئی رو گر دانی کر تا ہے تو اللہ بے نیاز اور ستودہ صفات ہے⁴⁴ ۔ 
ہم نے اپنے رسولوں کو صاف صاف نشانیوں اور ہدایات کے ساتھ بھیجا ، اور ان کے ساتھ کتاب اور میزان نازل کی تاکہ لوگ انصاف پر قائم ہوں ، ⁴⁵ ۔ اور لوہا اتار جس میں بڑا زور ہے اور لوگ کے لئے منافع ہیں ۔ ⁴⁶ یہ اس لئے کیا گیا ہے کہ اللہ کو معلوم ہو جاۓ کہ کون اس کو دیکھے بغیر اس کی اور اس کے رسول کی مدد کرتا ہے ۔ یقیناً اللہ بڑی قوت والا اورزبردست ہے⁴⁷۔ ع

ہم نے⁴⁸ نوح اور ابراہیم کو بھیجا اور ان دونوں کی نسل میں نبوت اور کتاب رکھ دی ⁴⁹۔ پھر ان کی اولاد میں سے کسی نے ہدایت اختیار کی اور بہتسے فاسق ہو گۓ ⁵⁰ ۔

Here is the English translation:

Know well that the life of this world is nothing but play and amusement, outward show and adornment, and your mutual boasting over one another, and rivalry in seeking increase in wealth and children. Its example is that of rain, the vegetation from which pleases the cultivators; then it ripens, and you see it turn yellow, and then it becomes mere debris. In contrast, the Hereafter is a place where there is severe punishment, and also Allah’s forgiveness and His pleasure. The life of this world is nothing but a deceptive enjoyment. Race then, and strive to outdo one another, toward forgiveness from your Lord and toward a Paradise whose expanse is like that of the heavens and the earth, prepared for those who believe in Allah and His Messengers. This is Allah’s grace, which He grants to whomever He wills, and Allah is the Possessor of great grace.
No calamity befalls the earth or your own selves that We had not already recorded in a Book before bringing it into being — that is indeed easy for Allah — so that you may not despair over what you have lost, nor exult over what He has given you. Allah does not like anyone who is arrogant and boastful, who is himself stingy and urges others to be stingy as well. And whoever turns away, then indeed Allah is Self-Sufficient, Worthy of all praise.
We sent Our Messengers with clear signs and guidance, and We sent down with them the Book and the Balance, so that people may stand firm in justice. And We sent down iron, in which there is great strength and benefits for people, so that Allah may know who supports Him and His Messenger without having seen Him. Indeed, Allah is All-Powerful, Almighty.

We sent Noah and Abraham, and We placed Prophethood and the Book among their descendants. Then among their offspring, some followed guidance, but most of them became rebellious transgressors

ثُمَّ قَفَّیۡنَا عَلٰۤی اٰثَارِہِمۡ بِرُسُلِنَا وَ قَفَّیۡنَا بِعِیۡسَی ابۡنِ مَرۡیَمَ وَ اٰتَیۡنٰہُ الۡاِنۡجِیۡلَ ۬ۙ وَ جَعَلۡنَا فِیۡ قُلُوۡبِ الَّذِیۡنَ اتَّبَعُوۡہُ رَاۡفَۃً وَّ رَحۡمَۃً ؕ وَ رَہۡبَانِیَّۃَۨ ابۡتَدَعُوۡہَا مَا کَتَبۡنٰہَا عَلَیۡہِمۡ اِلَّا ابۡتِغَآءَ رِضۡوَانِ اللّٰہِ فَمَا رَعَوۡہَا حَقَّ رِعَایَتِہَا ۚ فَاٰتَیۡنَا الَّذِیۡنَ اٰمَنُوۡا مِنۡہُمۡ اَجۡرَہُمۡ ۚ وَ کَثِیۡرٌ مِّنۡہُمۡ فٰسِقُوۡنَ ﴿۲۷﴾ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَ اٰمِنُوۡا بِرَسُوۡلِہٖ یُؤۡتِکُمۡ کِفۡلَیۡنِ مِنۡ رَّحۡمَتِہٖ وَ یَجۡعَلۡ لَّکُمۡ نُوۡرًا تَمۡشُوۡنَ بِہٖ وَ یَغۡفِرۡ لَکُمۡ ؕ وَ اللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ ﴿ۚۙ۲۸﴾ لِّئَلَّا یَعۡلَمَ اَہۡلُ الۡکِتٰبِ اَلَّا یَقۡدِرُوۡنَ عَلٰی شَیۡءٍ مِّنۡ فَضۡلِ اللّٰہِ وَ اَنَّ الۡفَضۡلَ بِیَدِ اللّٰہِ یُؤۡتِیۡہِ مَنۡ یَّشَآءُ ؕ وَ اللّٰہُ ذُو الۡفَضۡلِ الۡعَظِیۡمِ ﴿٪۲۹﴾

 ۔ ان کے بعد ہم نے پے درپے اپنے رسول بھیجے ، اور ان سب کے بعد عیسی ابن مریم کو مریم کو مبعوث کیا اور اس کو انجیل عطا کی ، اور جن لوگوں نے اس کی پیروی اختیار کی ان کے دلوں میں ہم نے ترس اور رحم ڈال یا ⁵¹۔ اور رہبانیت ⁵² انہوں نے خود ایجاد کر لی ہم نے اسے ان پر فرض نہیں کیا تھا ، مگر اللہ کی خوشنودی کی طلب میں انہوں نے آپ ہی یہ بدعث نکالی⁵³ اور پھر اس کی پابندی کرنے کا جو حق تھا اسے ادا نہ کیا ⁵⁴ ان میں سے جو لوگ ایمان لاۓ ہوۓ تھے ان کا اجر ہم نے ان کو عطا کیا ، مگر ان میں سے اکثر لوگ فاسق ہیں ۔ 
اے لوگو جو ایمان لاۓ ہو ، اللہ سے ڈرو اور اس کے رسول (محمد صلی علیہ و سلم ) پر ایمان لاؤ ⁵⁵، اللہ تمھیں اپنی رحمت کا دوہرا حصہ عطا فرما ۓ گا اور تمھیں وہ نور بخشے گا جس کی روشنی میں تم چلو گے⁵⁶، اور تمہارے قصور معاف کر دے ⁵⁷ گا ، اللہ بڑا معاف کرنے والا اور مہربان ہے ۔ (تم کو یہ روشن اختیار کرنی چاہیۓ ) تاکہ اہل کتاب کو معلوم ہو جاۓ کہ اللہ کے فضل پر ان کا کوئی اجارہ نہیں ہے، اور یہ کہ اللہ کا فضل اس کے اپنے ہی ہاتھ میں ہے، جسے چاہتا ہے عطا فرماتا ہے، اور وہ بڑے فضل والا ہے ۔ع

Here is the English translation:

After them, We sent Our messengers one after another, and after all of them We raised up Jesus, son of Mary, and gave him the Gospel; and in the hearts of those who followed him We placed compassion and mercy. But monasticism — they invented it themselves; We had not prescribed it for them, but they introduced this innovation seeking Allah’s pleasure, and then they did not observe it with the right observance that was due. To those among them who believed, We gave their reward, but most of them are rebellious transgressors.
O you who believe! Fear Allah and believe in His Messenger (Muhammad, peace and blessings be upon him); Allah will grant you a double share of His mercy, and will give you a light by which you will walk, and will forgive you — Allah is Most Forgiving, Most Merciful. (You should adopt this course) so that the People of the Book may know that they have no monopoly whatsoever over Allah’s grace, and that Allah’s grace is in His own hand alone; He grants it to whomever He wills, and He is the Possessor of great bounty.

Inquiry: “Once you leave religion, the devil will stop existing”

Response.

Do you know why it happens?
Devil smiles on its success to change your course in wrong direction. His mission was successful. You’re of no use in his mission of misleading people.
Now you are like a workout bank building which had a safe deposit vault , lots of assets in the building which is now in ruins and devil also feels you are useless for him….hope this makes you think going back to previous path of a true faith if you were on.

Links for Urdu foot notes in Urdu section

This surah addresses Muslims, as well as those who had entered Islam falsely claiming faith, and those who were sincere. Some verses address both groups together, some are directed only at the hypocrites, and some are addressed only to the sincere believers — the style of address itself makes clear who is being spoken to in each case.
At the outset, all believers are warned that those most detested in Allah’s sight are people who say one thing and do another, while most beloved to Him are those who stand firm in the path of truth like a solid, lead-cemented wall.
Then in verses 5–7, the followers of the Prophet ﷺ are warned that their conduct toward their Prophet and their religion should not resemble that of the Children of Israel toward Moses (peace be upon him) and Jesus (peace be upon him). Despite knowing Moses to be a messenger of Allah, they harassed him throughout his life; and despite witnessing clear signs from Jesus, they persisted in denying him. The result was that this nation’s very disposition became crooked, and the capacity for guidance was stripped from them. This is not a condition any nation should envy or wish upon itself.
Then in verses 8–9, it is declared with full firmness that no matter how hard the Jews, Christians, and the hypocrites colluding with them try to extinguish Allah’s light, it will spread through the world in its full radiance — and however unwelcome it may be to the idolaters, the true religion brought by the Messenger will prevail over every other religion.
After that, in verses 10–13, believers are told that there is only one path to success in this world and the Hereafter: to believe sincerely in Allah and His Messenger, and to strive with one’s life and wealth in the path of Allah. In the Hereafter, its fruit is deliverance from Allah’s punishment, forgiveness of sins, and eternal Paradise; in this world, its reward is Allah’s support, help, and victory.
Finally, believers are urged that just as the disciples of Jesus (peace be upon him) supported him in the path of Allah, they too should become “helpers of Allah” (Ansar Allah), so that they may receive the same divine support against the disbelievers that earlier believers received.

CHAPTER 61 AL SAFF

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

سَبَّحَ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ۚ وَ ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ ﴿۱﴾ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لِمَ تَقُوۡلُوۡنَ مَا لَا تَفۡعَلُوۡنَ ﴿۲﴾ کَبُرَ مَقۡتًا عِنۡدَ اللّٰہِ اَنۡ تَقُوۡلُوۡا مَا لَا تَفۡعَلُوۡنَ ﴿۳﴾ اِنَّ اللّٰہَ یُحِبُّ الَّذِیۡنَ یُقَاتِلُوۡنَ فِیۡ سَبِیۡلِہٖ صَفًّا کَاَنَّہُمۡ بُنۡیَانٌ مَّرۡصُوۡصٌ ﴿۴﴾ وَ اِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖ یٰقَوۡمِ لِمَ تُؤۡذُوۡنَنِیۡ وَ قَدۡ تَّعۡلَمُوۡنَ اَنِّیۡ رَسُوۡلُ اللّٰہِ اِلَیۡکُمۡ ؕ فَلَمَّا زَاغُوۡۤا اَزَاغَ اللّٰہُ قُلُوۡبَہُمۡ ؕ وَ اللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡفٰسِقِیۡنَ ﴿۵﴾ وَ اِذۡ قَالَ عِیۡسَی ابۡنُ مَرۡیَمَ یٰبَنِیۡۤ اِسۡرَآءِیۡلَ اِنِّیۡ رَسُوۡلُ اللّٰہِ اِلَیۡکُمۡ مُّصَدِّقًا لِّمَا بَیۡنَ یَدَیَّ مِنَ التَّوۡرٰىۃِ وَ مُبَشِّرًۢا بِرَسُوۡلٍ یَّاۡتِیۡ مِنۡۢ بَعۡدِی اسۡمُہٗۤ اَحۡمَدُ ؕ فَلَمَّا جَآءَہُمۡ بِالۡبَیِّنٰتِ قَالُوۡا ہٰذَا سِحۡرٌ مُّبِیۡنٌ ﴿۶﴾ وَ مَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ الۡکَذِبَ وَ ہُوَ یُدۡعٰۤی اِلَی الۡاِسۡلَامِ ؕ وَ اللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ ﴿۷﴾ یُرِیۡدُوۡنَ لِیُطۡفِـُٔوۡا نُوۡرَ اللّٰہِ بِاَفۡوَاہِہِمۡ وَ اللّٰہُ مُتِمُّ نُوۡرِہٖ وَ لَوۡ کَرِہَ الۡکٰفِرُوۡنَ ﴿۸﴾ ہُوَ الَّذِیۡۤ اَرۡسَلَ رَسُوۡلَہٗ بِالۡہُدٰی وَ دِیۡنِ الۡحَقِّ لِیُظۡہِرَہٗ عَلَی الدِّیۡنِ کُلِّہٖ وَ لَوۡ کَرِہَ الۡمُشۡرِکُوۡنَ ٪﴿۹﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

اللہ کی تسبیح کی ہے ہر اس چیز نے جو آسمانوں اور زمین میں ہے ، اور وہ غالب اور حکیم ہے ¹۔ 
اے لوگو جو ایمان لاۓ ہو، تم کیوں وہ بات کہتے ہو جو کرتے نہیں ہو ؟ اللہ کے نزدیک یہ سخت ناپسند دیدہ حرکت ہے کہ مت کہو ہو بات جو کرے نہیں ²۔ اللہ کو تو پسند وہ لوگ ہیں جو اس کی راہ میں اس طرح صف بستہ ہو کر لڑتے ہیں گو یا کہ ایک سیسہ پلائی ہوئی دیوار ہیں ³۔ 
اور یاد کرو موسی کی وہ بات جو اس نے اپنی قوم سے کہی تھی ” اے میری قوم کے لوگو، تم کیوں مجھے اذیت دیتے ہو حالانکہ تم خوب جانتے ہو کہ میں تمہاری طرف اللہ کا بھیجا ہوا رسول ہوں ⁴ ” ؟ پھر جب انہوں نے ٹیڑھ اختیار کی تو اللہ نے ان کے دل ٹیڑھے کر دیۓ، اللہ فاسقوں کو ہدایت نہیں دیتا۔ ⁵
اور یاد کرو⁶ عیسی ابن مریم کی وہ بات جو اس نے کہی تھی کہ “اے بنی اسرائیل، میں تمہاری طرف اللہ کا بھیجا ہو ا رسول ہوں تصدیق کر نے والا ہوں اس توراۃ کی جو مجھ سے پہلے آئی ہوئی موجود ہے ، ⁷ اور بشارت دینے والا ہوں ایک رسول کی جو میرے بعد آۓ گا جس کا نام احمد ⁸ ہو گا۔
مگر جب وہ ان کے پاس کھلی کھلی نشانیاں لے کر آیا تو انہوں نے کہا یہ صریح دھوکا ہے  ⁹۔ اب بھلا اس شخص سے بڑا ظالم اور کون ہو گا جو اللہ پر جھوٹے بہتان باندھے ¹⁰ حالانکہ اسے اسلام (اللہ کے آگے سر اطاعت جھکا دینے ) کی دعوت دی جا رہی ہو ؟ ¹¹ ایسے ظالموں کو ہدایت نہیں دیا کرتا۔ یہ لوگ اپنے منہ کی پھونکوں سے اللہ کے نور کو بجھا نا چاہتے ہیں ، اور اللہ کا فیصلہ یہ ہے کہ وہ اپنے نور کو پوا پھیلا کر رہے گا خواہ کافروں کو یہ کتنا ہی ناگوار ہو¹²۔ وہی تو ہے جس نے اپنے رسول کو ہدایت اور دین حق کے ساتھ بھیجا ہے تاکہ اسے پورے کے پورے دین پر غالب کر دے خواہ مشرکین کو یہ کتنا ہی ناگوار رہو۔ ع

English translation (Surah As-Saff, 1–9):
1: Whatever is in the heavens and whatever is on the earth exalts Allah, and He is the Exalted in Might, the Wise.
2: O you who believe, why do you say what you do not do?
3: Great is hatred in the sight of Allah that you say what you do not do. Indeed, Allah loves those who fight in His cause in ranks, as though they are a solid structure.
4: And [mention] when Moses said to his people, “O my people, why do you harm me while you certainly know that I am the messenger of Allah to you?” And when they deviated, Allah caused their hearts to deviate — and Allah does not guide the defiantly disobedient people.
5: And [mention] when Jesus, the son of Mary, said, “O Children of Israel, indeed I am the messenger of Allah to you, confirming what came before me in the Torah and bringing good tidings of a messenger to come after me whose name is Ahmad.” But when he came to them with clear evidences, they said, “This is obvious magic.”
6: And who is more unjust than one who invents a lie about Allah while he is being invited to Islam? And Allah does not guide the wrongdoing people.
7: They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.
8: It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although the polytheists dislike it.
Note: verse 6 contains the well-known reference where Jesus foretells a messenger named Ahmad — traditionally understood by Muslim scholars as a prophecy of Prophet Muhammad ﷺ, and connected by many commentators to “Paraclete” in the Gospel of John.
I’ve got numbering slightly compressed vs. your original (which runs to 9) — want me to continue with verses 10–14 to complete the surah?

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا ہَلۡ اَدُلُّکُمۡ عَلٰی تِجَارَۃٍ تُنۡجِیۡکُمۡ مِّنۡ عَذَابٍ اَلِیۡمٍ ﴿۱۰﴾ تُؤۡمِنُوۡنَ بِاللّٰہِ وَ رَسُوۡلِہٖ وَ تُجَاہِدُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ بِاَمۡوَالِکُمۡ وَ اَنۡفُسِکُمۡ ؕ ذٰلِکُمۡ خَیۡرٌ لَّکُمۡ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ ﴿ۙ۱۱﴾ یَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ وَ یُدۡخِلۡکُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ وَ مَسٰکِنَ طَیِّبَۃً فِیۡ جَنّٰتِ عَدۡنٍ ؕ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ ﴿ۙ۱۲﴾ وَ اُخۡرٰی تُحِبُّوۡنَہَا ؕ نَصۡرٌ مِّنَ اللّٰہِ وَ فَتۡحٌ قَرِیۡبٌ ؕ وَ بَشِّرِ الۡمُؤۡمِنِیۡنَ ﴿۱۳﴾ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُوۡنُوۡۤا اَنۡصَارَ اللّٰہِ کَمَا قَالَ عِیۡسَی ابۡنُ مَرۡیَمَ لِلۡحَوَارِیّٖنَ مَنۡ اَنۡصَارِیۡۤ اِلَی اللّٰہِ ؕ قَالَ الۡحَوَارِیُّوۡنَ نَحۡنُ اَنۡصَارُ اللّٰہِ فَاٰمَنَتۡ طَّآئِفَۃٌ مِّنۡۢ بَنِیۡۤ اِسۡرَآءِیۡلَ وَ کَفَرَتۡ طَّآئِفَۃٌ ۚ فَاَیَّدۡنَا الَّذِیۡنَ اٰمَنُوۡا عَلٰی عَدُوِّہِمۡ فَاَصۡبَحُوۡا ظٰہِرِیۡنَ ﴿٪۱۴﴾

¹³۔ اے لوگو جو ایمان لاۓ ہو، بتاؤں تم کو وہ تجارت ¹⁴ جو تمھیں عذاب الیم سے بچا دے ؟ ایمان لاؤ اللہ اور اس کے رسول ¹⁵ پر، اور جہاد کرو اللہ کی راہ میں اپنے ما لوں سے اور اپنی جانوں سے یہی تمہارے لیۓ بہتر ہے اگر تم جانو¹⁶۔ اللہ تمہارے گناہ معاف کر دے گا، اور تم کو ایسے باغوں میں داخل کرے گا جن کے نیچے نہریں بہتی ہوں گی، اور ابدی قیام کی جنتوں میں بہترین گھر تمھیں عطا فرماۓ گا۔ یہ ہے بڑی کامیابی ¹⁷۔ اور وہ دوسری چیز جو تم چاہتے ہو وہ بھی تمھیں دے گا، اللہ کی طرف سے نصرت اور قریب ہی میں حاصل ہو جانے والی فتح ¹⁸۔ اے نبی، اہل ایمان کو اس کی بشارت دے دو۔ 
اے لوگو جو ایمان لاۓ ہو، اللہ کے مدد گار بنو جس طرح عیسی مریم نے حواریوں ¹⁹ کو خطاب کر کے کہا تھا:” ہم ہیں اللہ کے مدد گار²⁰“۔ اس وقت بنی اسرائیل کا ایک گروہ ایمان لایا اور دوسرے گروہ نے انکار کیا۔ پھر ہم نے ایمان لانے والوں کی ان کے دشمنوں کے مقابلے میں تائید کی اور وہی غالب ہو کر رہے ²¹۔ ع

English translation (Surah As-Saff, 10–14, completing the surah):
10: O you who believe, shall I guide you to a transaction that will save you from a painful punishment?
11: [It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives. That is best for you, if you should know.
12: He will forgive for you your sins and admit you to gardens beneath which rivers flow and pleasant dwellings in gardens of eternity. That is the great attainment.
13: And [you will obtain] another [favor] that you love — victory from Allah and an imminent conquest. And give good tidings to the believers, [O Muhammad].
14: O you who believe, be supporters of Allah, as when Jesus, the son of Mary, said to the disciples, “Who are my supporters for Allah?” The disciples said, “We are supporters of Allah.” Then a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant.

Links for footnotes in Urdu section.

Here’s the English translation:

In this surah, Muslims are given guidance on various issues they faced at the time.
From the beginning of the surah through verse 6, the legal rulings on zihar are explained, along with a strong warning to Muslims that persisting in pre-Islamic practices even after accepting Islam — breaking the limits set by Allah, refusing to abide by them, or fabricating one’s own rules in their place — is a clear act contrary to faith, punishable by disgrace in this world and severe reckoning in the Hereafter.
Verses 7–10 address the hypocrites’ habit of holding secret gatherings to plot various forms of mischief; the malice hidden in their hearts led them to greet the Prophet ﷺ in a manner resembling the Jews, carrying an undertone of curse rather than blessing. Believers are reassured that the hypocrites’ whispering conspiracies cannot harm them in the least, so they should carry on their work trusting in Allah. They are also taught that true believers do not whisper for sin, transgression, or disobedience to the Messenger — if they confer privately at all, it should be about righteousness and God-consciousness.
Verses 11–13 teach Muslims certain etiquettes of gathering and address social flaws that existed then and persist today — when a gathering is crowded and newcomers arrive, those already seated are often unwilling to make even a small effort to shift and make room, forcing latecomers to stand, sit at the threshold, leave, or push past others when space is actually available. This situation frequently arose in the Prophet’s ﷺ gatherings. So Allah instructed people not to display selfishness and narrow-heartedness in their gatherings, but to make room generously for those who come later.
Similarly, another common flaw is that people visiting someone (especially an important figure) settle in and overstay, giving no thought to how taking more time than necessary burdens the host. If asked to leave, they take offense; if the host walks away, they complain of rudeness; and subtle hints to end the visit go unheeded. The Prophet ﷺ faced this too — in their eagerness to benefit from his company, people didn’t consider that they were costing him far more valuable work. Eventually, Allah commanded that when told to disperse, people should get up and leave.
Another odd habit was that individuals would insist on speaking to the Prophet privately for no real reason, or in a public gathering would lean in to whisper to him. This was distressing both to the Prophet ﷺ and to others present. So Allah imposed the requirement that anyone wishing to speak with him privately must first give charity — the purpose being simply to draw attention to this bad habit so people would abandon it. This restriction was kept in place only briefly and was repealed once people corrected their behavior.
From verse 14 to the end of the surah, the mixed Muslim community — sincere believers, hypocrites, and the wavering — is told plainly what the true standard of sincerity in religion is. One type of “Muslim” befriends the enemies of Islam, betrays without hesitation the faith they claim to hold for the sake of their own interests, and spreads doubts and suspicions against Islam to turn Allah’s servants away from His path — yet because they remain within the Muslim community, their false profession of faith serves as a shield. The other type of Muslim has no regard even for their own father, brother, children, or family when it comes to Allah’s religion — they hold no love in their hearts for anyone who is an enemy of Allah, His Messenger, and His religion. Allah states clearly in these verses that the first type, no matter how many oaths they swear affirming their faith, truly belong to Satan’s party — while the honor of belonging to Allah’s party belongs only to the second type. They are the true believers, the ones with whom Allah is pleased, and the ones who will attain true success.

CHAPTER 58 AL MUJADILA

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

قَدۡ سَمِعَ اللّٰہُ قَوۡلَ الَّتِیۡ تُجَادِلُکَ فِیۡ زَوۡجِہَا وَ تَشۡتَکِیۡۤ اِلَی اللّٰہِ ٭ۖ وَ اللّٰہُ یَسۡمَعُ تَحَاوُرَکُمَا ؕ اِنَّ اللّٰہَ سَمِیۡعٌۢ بَصِیۡرٌ ﴿۱﴾ اَلَّذِیۡنَ یُظٰہِرُوۡنَ مِنۡکُمۡ مِّنۡ نِّسَآئِہِمۡ مَّا ہُنَّ اُمَّہٰتِہِمۡ ؕ اِنۡ اُمَّہٰتُہُمۡ اِلَّا الِّٰٓیۡٔ وَلَدۡنَہُمۡ ؕ وَ اِنَّہُمۡ لَیَقُوۡلُوۡنَ مُنۡکَرًا مِّنَ الۡقَوۡلِ وَ زُوۡرًا ؕ وَ اِنَّ اللّٰہَ لَعَفُوٌّ غَفُوۡرٌ ﴿۲﴾ وَ الَّذِیۡنَ یُظٰہِرُوۡنَ مِنۡ نِّسَآئِہِمۡ ثُمَّ یَعُوۡدُوۡنَ لِمَا قَالُوۡا فَتَحۡرِیۡرُ رَقَبَۃٍ مِّنۡ قَبۡلِ اَنۡ یَّتَمَآسَّا ؕ ذٰلِکُمۡ تُوۡعَظُوۡنَ بِہٖ ؕ وَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ ﴿۳﴾ فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ شَہۡرَیۡنِ مُتَتَابِعَیۡنِ مِنۡ قَبۡلِ اَنۡ یَّتَمَآسَّا ۚ فَمَنۡ لَّمۡ یَسۡتَطِعۡ فَاِطۡعَامُ سِتِّیۡنَ مِسۡکِیۡنًا ؕ ذٰلِکَ لِتُؤۡمِنُوۡا بِاللّٰہِ وَ رَسُوۡلِہٖ ؕ وَ تِلۡکَ حُدُوۡدُ اللّٰہِ ؕ وَ لِلۡکٰفِرِیۡنَ عَذَابٌ اَلِیۡمٌ ﴿۴﴾ اِنَّ الَّذِیۡنَ یُحَآدُّوۡنَ اللّٰہَ وَ رَسُوۡلَہٗ کُبِتُوۡا کَمَا کُبِتَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ وَ قَدۡ اَنۡزَلۡنَاۤ اٰیٰتٍۭ بَیِّنٰتٍ ؕ وَ لِلۡکٰفِرِیۡنَ عَذَابٌ مُّہِیۡنٌ ۚ﴿۵﴾ یَوۡمَ یَبۡعَثُہُمُ اللّٰہُ جَمِیۡعًا فَیُنَبِّئُہُمۡ بِمَا عَمِلُوۡا ؕ اَحۡصٰہُ اللّٰہُ وَ نَسُوۡہُ ؕ وَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ شَہِیۡدٌ ٪﴿۶﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

اللہ نے سن لی ¹ اس عورت کی بات جو اپنے شوہر کے معاملہ میں شوہر میں تم سے تکرار کر ہی ہے ۔ اور اللہ سے فریاد کیے جاتی ہے ۔ اللہ تم دونوں کی گفتگو سن رہا ہے ² ۔ وہ سب کچھ سننے اور دیکھنے والا ہے ۔ 
تم میں سے جو لوگ اپنی بیویوں سے ظہار کرتے ہیں ³ ان کی بیویاں ان کی مائیں نہیں ہیں ، ان کی مائیں تو وہی ہیں جنہوں نے ان کو جنا ہے ⁴ ۔ یہ لوگ ایک سخت ، ناپسندیدہ اور جھوٹی بات کہتے ہیں ⁵ ، اور حقیقت یہ ہے کہ اللہ بڑا معاف کرنے والا اور درگزر فرمانے والا ہے ⁶ ۔ 
جو لوگ⁷ اپنی بیویوں سے ظاہر کریں پھر اپنی اس بات سے رجوع کریں جو انہوں نے کہی تھی ⁸ ، تو قبل اس کے کہ دونوں ایک دوسرے کو ہاتھ لگائیں ، ایک غلام آزاد کرنا ہو گا ۔ اس سے تم کو نصیحت کی ⁹ جاتی ہے ، اور جو کچھ تم کرتے ہو اللہ اس سے باخبر ہے¹⁰ ۔ اور جو شخص غلام نہ پائے وہ دو مہینے کے پے درپے روزے رکھے قبل اس کے کہ دونوں ایک دوسرے کو ہاتھ لگائیں ۔ اور جو اس پر بھی قادر نہ ہو وہ 60 مسکینوں کو کھانا کھلائے ¹¹۔
یہ حکم اس لئے دیا جا رہا ہے کہ تم اللہ اور اس کے رسول پر ایمان لاؤ ¹²یہ اللہ کی مقرر کی ہوئی حدیں ہیں ، اور کافروں کے لئے درد ناک سزا ¹³ہے۔ جو لوگ اللہ اور اس کے رسول کی مخالفت کرتے ہیں ¹⁴ وہ اسی طرح ذلیل و خوار کر دیۓ جائیں گے جس طرح ان سے پہلے کے لوگ ذلیل و خوار کیے جا چکے ہیں ¹⁵ ہم نے صاف صاف آیات نازل کر ہی ہیں ، اور کافروں کے لیۓ ذلت کا عذاب ہے¹⁶ ۔ اس دن (یہ ذلت کا عذاب ہونا ہے) جب اللہ ان سب کو پھر سے زندہ کر کے اٹھا ۓ گا اور انہیں بتا دے گا کہ وہ کیا کچھ کر کے آۓ ہیں ۔ وہ بھول گۓ ہیں مگر اللہ نے ان کا سب کیا دھر گن گن کہ محفوظ کر رکھا ہے ¹⁷ ۔ اور اللہ ایک ایک چیز پر شاہد ہے۔ع

English translation (Surah Al-Mujadilah, 1–6, opening of the surah):
1: Allah has certainly heard the speech of the one who argues with you [O Prophet] concerning her husband and complains to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing.
2: Those who declare zihar among you [saying] concerning their wives — they are not their mothers. Their mothers are none but those who gave birth to them. And indeed, they are saying an objectionable statement and a falsehood. And indeed, Allah is Pardoning and Forgiving.
3: And those who declare zihar concerning their wives and then [wish to] go back on what they said — then [there must be] freeing of a slave before they touch one another. That is what you are advised, and Allah is Acquainted with what you do.
4: And he who does not find [a slave to free] — then a fast of two consecutive months before they touch one another; and he who is unable — then the feeding of sixty needy people. That is [decreed] so that you may believe in Allah and His Messenger. These are the limits [set by] Allah, and for the disbelievers is a painful punishment.
5: Indeed, those who oppose Allah and His Messenger are disgraced as those before them were disgraced. And We have certainly sent down clear verses. And for the disbelievers is a humiliating punishment.
6: On the Day Allah will resurrect them all and inform them of what they did. Allah has kept account of it, while they have forgotten it; and Allah is, over all things, Witness.

اَلَمۡ تَرَ اَنَّ اللّٰہَ یَعۡلَمُ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ؕ مَا یَکُوۡنُ مِنۡ نَّجۡوٰی ثَلٰثَۃٍ اِلَّا ہُوَ رَابِعُہُمۡ وَ لَا خَمۡسَۃٍ اِلَّا ہُوَ سَادِسُہُمۡ وَ لَاۤ اَدۡنٰی مِنۡ ذٰلِکَ وَ لَاۤ اَکۡثَرَ اِلَّا ہُوَ مَعَہُمۡ اَیۡنَ مَا کَانُوۡا ۚ ثُمَّ یُنَبِّئُہُمۡ بِمَا عَمِلُوۡا یَوۡمَ الۡقِیٰمَۃِ ؕ اِنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ ﴿۷﴾ اَلَمۡ تَرَ اِلَی الَّذِیۡنَ نُہُوۡا عَنِ النَّجۡوٰی ثُمَّ یَعُوۡدُوۡنَ لِمَا نُہُوۡا عَنۡہُ وَ یَتَنٰجَوۡنَ بِالۡاِثۡمِ وَ الۡعُدۡوَانِ وَ مَعۡصِیَتِ الرَّسُوۡلِ ۫ وَ اِذَا جَآءُوۡکَ حَیَّوۡکَ بِمَا لَمۡ یُحَیِّکَ بِہِ اللّٰہُ ۙ وَ یَقُوۡلُوۡنَ فِیۡۤ اَنۡفُسِہِمۡ لَوۡ لَا یُعَذِّبُنَا اللّٰہُ بِمَا نَقُوۡلُ ؕ حَسۡبُہُمۡ جَہَنَّمُ ۚ یَصۡلَوۡنَہَا ۚ فَبِئۡسَ الۡمَصِیۡرُ ﴿۸﴾ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا تَنَاجَیۡتُمۡ فَلَا تَتَنَاجَوۡا بِالۡاِثۡمِ وَ الۡعُدۡوَانِ وَ مَعۡصِیَتِ الرَّسُوۡلِ وَ تَنَاجَوۡا بِالۡبِرِّ وَ التَّقۡوٰی ؕ وَ اتَّقُوا اللّٰہَ الَّذِیۡۤ اِلَیۡہِ تُحۡشَرُوۡنَ ﴿۹﴾ اِنَّمَا النَّجۡوٰی مِنَ الشَّیۡطٰنِ لِیَحۡزُنَ الَّذِیۡنَ اٰمَنُوۡا وَ لَیۡسَ بِضَآرِّہِمۡ شَیۡئًا اِلَّا بِاِذۡنِ اللّٰہِ ؕ وَ عَلَی اللّٰہِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ ﴿۱۰﴾ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا قِیۡلَ لَکُمۡ تَفَسَّحُوۡا فِی الۡمَجٰلِسِ فَافۡسَحُوۡا یَفۡسَحِ اللّٰہُ لَکُمۡ ۚ وَ اِذَا قِیۡلَ انۡشُزُوۡا فَانۡشُزُوۡا یَرۡفَعِ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ ۙ وَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ دَرَجٰتٍ ؕ وَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ ﴿۱۱﴾ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا نَاجَیۡتُمُ الرَّسُوۡلَ فَقَدِّمُوۡا بَیۡنَ یَدَیۡ نَجۡوٰىکُمۡ صَدَقَۃً ؕ ذٰلِکَ خَیۡرٌ لَّکُمۡ وَ اَطۡہَرُ ؕ فَاِنۡ لَّمۡ تَجِدُوۡا فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ ﴿۱۲﴾ ءَاَشۡفَقۡتُمۡ اَنۡ تُقَدِّمُوۡا بَیۡنَ یَدَیۡ نَجۡوٰىکُمۡ صَدَقٰتٍ ؕ فَاِذۡ لَمۡ تَفۡعَلُوۡا وَ تَابَ اللّٰہُ عَلَیۡکُمۡ فَاَقِیۡمُوا الصَّلٰوۃَ وَ اٰتُوا الزَّکٰوۃَ وَ اَطِیۡعُوا اللّٰہَ وَ رَسُوۡلَہٗ ؕ وَ اللّٰہُ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ ﴿٪۱۳﴾

کیا¹⁸ تم کو خبر نہیں ہے کہ زمین اور آسمان کی ہر چیز کا اللہ کو علم ہے؟ کبھی ایسا نہیں ہوتا کہ تین آدمیوں ہیں کوئی سرگوشی ہوا اور ان کے درمیان چوتھا اللہ نہ ہو یا پانچ آدمیوں میں سرگوشی ہو اور ان کے اندر چھٹا اللہ نہ ¹⁹ ہو۔ خفیہ بات کرنے والے خواہ اس سے کم ہوں یا زیادہ ، جہاں کہیں بھی وہ ہوں ، اللہ ان کے ساتھ ہوتا ہے ²⁰ ۔ پھر قیامت کے روز وہ ان ک بتا دے گا کہ انہوں نے کیا کچھ کیا ہے۔ اللہ ہر چیز کا علم رکھتا ہے۔ کیا تم نے دیکھا نہیں ان لوگوں کو جنہیں سرگوشیاں کرنے سے منع کر دیا گیا تھا پھر بھی وہی حرکت کیے جاتے ہیں جس سے انہیں منع کیا گیا تھا ²¹ یہ لوگ چھپ چھپ کر آپس میں گناہ اور زیادتی اور رسول کی نافرمانی کی باتیں کرتے ہیں ، اور جب تمہارے پاس آتے ہیں تو تمھیں اس طریقے سے سلام کرتے ہیں جس طرح اللہ نے تم پر سلام نہیں کیا ہے²² ۔ اور اپنے دلوں میں کہتے ہیں کہ ہماری باتوں پر اللہ ہمیں عذاب کیوں نہیں دیتا ²³ ۔ان کے لئے جہنم ہی کافی ہے ۔ اسی کا وہ ایندھن بنیں گے ۔ بڑا ہی برا انجام ہے ان کا ۔ 
اے لوگو جو ایمان لائے ہو ، جب تم آپس میں پوشیدہ بات کرو تو گناہ اور زیادتی اور رسول کی نافرمانی کی باتیں نہیں بلکہ اور تقوی کی باتیں کرو اور اس خدا سے ڈرتے رہو جس کے حضور تمھیں حسر میں پیش ہونا ہے²⁴۔ کانا پھوسی تو یاک شیطانی کام ہے ، اور وہ اس لیۓ کی جاتی ہے کہ ایمان لانے والے لوگ اس سے رنجیدہ ہوں ، حالانکہ بے اذن خدا وہ نہیں کچھ بھی نقصان نہیں پہنچا سکتی ، مومنوں کی اللہ ہی پر بھروسہ رکھنا چاہیے ²⁵ ۔ 
اے لوگوں جو ایمان لانے ہو، جب تم سے کہا جائے کہ اپنی مجلسوں میں کشا دگی پیدا کرو تو جگہ کشادہ کر دیا کرو ، اللہ تمہیں کُشادگی بخشے گا²⁶۔ اور جب تم سے کہا جائے کہ اُٹھ جاؤ تو اُٹھ جایا کرو  ²⁷۔ تم میں سے جو لوگ ایمان رکھنے والے ہیں اور جن کو علم بخشا گیا ہے۔ اللہ ان کو بلند درجے عطا فرمائے گا²⁸ ، اور جو کچھ تم کرتے ہواللہ کو اس کی خبر ہے۔ 
اے لوگو جو ایمان لائے ہو، جب تم رسول سے تخلیہ میں بات کرو تو بات کرنے سے پہلے صدقہ رویہ ²⁹ دو ۔ یہ تمہارے لیۓ بہتر اور پاکیزہ تر ہے ۔ البتہ اگر تم صدقہ دینے کے لئے نہ پاؤ تو اللہ غفور و رحیم ہے ۔ 
کیا تم ڈر گئے اس بات سے کہ تخلیہ میں گفتگو کرنے سے پہلے تمھیں صدقات دینے ہوں گے؟ اچھا ، اگر تم ایسا نہ کرو۔۔۔۔۔۔ اور اللہ نے تم کو اس سے معاف کر دیا۔۔۔۔۔۔ تو نماز قائم کرتے رہو،زکوۃ دیتے رہو اور اللہ اور اس کے رسول کی اطاعت کرتے رہو ۔ تم جو کچھ کرتے ہو اللہ اس سے باخبر ہے³⁰۔ ع

English translation (Surah Al-Mujadilah, 7–13):
7: Do you not see that Allah knows what is in the heavens and what is on the earth? There is in no private conversation of three but that He is the fourth of them, nor of five but that He is the sixth of them — nor fewer than that nor more but that He is with them wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is Knowing of all things.
8: Have you not seen those who were forbidden from private conversation, then they return to that which they were forbidden and converse among themselves about sin and aggression and disobedience to the Messenger? And when they come to you, they greet you with that which Allah has not greeted you, and they say among themselves, “Why does Allah not punish us for what we say?” Sufficient for them is Hell, which they will burn — and what an evil destination.
9: O you who believe, when you converse privately, do not converse about sin and aggression and disobedience to the Messenger, but converse about righteousness and piety. And fear Allah, to whom you will be gathered.
10: Private conversation is only from Satan, that he may grieve those who believe, but he will not harm them at all except by permission of Allah. So upon Allah let the believers rely.
11: O you who believe, when you are told, “Space yourselves” in assemblies, then make space; Allah will make space for you. And when you are told, “Arise,” then arise; Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is Acquainted with what you do.
12: O you who believe, when you [wish to] privately consult the Messenger, then present before your consultation a charity. That is better for you and purer. But if you find not [the means] — then indeed, Allah is Forgiving and Merciful.
13: Have you feared that you will not offer charities before your private consultation? Then when you do not do so and Allah has forgiven you, then [at least] establish prayer and give zakah and obey Allah and His Messenger. And Allah is Acquainted with what you do.

اَلَمۡ تَرَ اِلَی الَّذِیۡنَ تَوَلَّوۡا قَوۡمًا غَضِبَ اللّٰہُ عَلَیۡہِمۡ ؕ مَا ہُمۡ مِّنۡکُمۡ وَ لَا مِنۡہُمۡ ۙ وَ یَحۡلِفُوۡنَ عَلَی الۡکَذِبِ وَ ہُمۡ یَعۡلَمُوۡنَ ﴿۱۴﴾ اَعَدَّ اللّٰہُ لَہُمۡ عَذَابًا شَدِیۡدًا ؕ اِنَّہُمۡ سَآءَ مَا کَانُوۡا یَعۡمَلُوۡنَ ﴿۱۵﴾ اِتَّخَذُوۡۤا اَیۡمَانَہُمۡ جُنَّۃً فَصَدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ فَلَہُمۡ عَذَابٌ مُّہِیۡنٌ ﴿۱۶﴾ لَنۡ تُغۡنِیَ عَنۡہُمۡ اَمۡوَالُہُمۡ وَ لَاۤ اَوۡلَادُہُمۡ مِّنَ اللّٰہِ شَیۡئًا ؕ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ؕ ہُمۡ فِیۡہَا خٰلِدُوۡنَ ﴿۱۷﴾ یَوۡمَ یَبۡعَثُہُمُ اللّٰہُ جَمِیۡعًا فَیَحۡلِفُوۡنَ لَہٗ کَمَا یَحۡلِفُوۡنَ لَکُمۡ وَ یَحۡسَبُوۡنَ اَنَّہُمۡ عَلٰی شَیۡءٍ ؕ اَلَاۤ اِنَّہُمۡ ہُمُ الۡکٰذِبُوۡنَ ﴿۱۸﴾ اِسۡتَحۡوَذَ عَلَیۡہِمُ الشَّیۡطٰنُ فَاَنۡسٰہُمۡ ذِکۡرَ اللّٰہِ ؕ اُولٰٓئِکَ حِزۡبُ الشَّیۡطٰنِ ؕ اَلَاۤ اِنَّ حِزۡبَ الشَّیۡطٰنِ ہُمُ الۡخٰسِرُوۡنَ ﴿۱۹﴾ اِنَّ الَّذِیۡنَ یُحَآدُّوۡنَ اللّٰہَ وَ رَسُوۡلَہٗۤ اُولٰٓئِکَ فِی الۡاَذَلِّیۡنَ ﴿۲۰﴾ کَتَبَ اللّٰہُ لَاَغۡلِبَنَّ اَنَا وَ رُسُلِیۡ ؕ اِنَّ اللّٰہَ قَوِیٌّ عَزِیۡزٌ ﴿۲۱﴾ لَا تَجِدُ قَوۡمًا یُّؤۡمِنُوۡنَ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ یُوَآدُّوۡنَ مَنۡ حَآدَّ اللّٰہَ وَ رَسُوۡلَہٗ وَ لَوۡ کَانُوۡۤا اٰبَآءَہُمۡ اَوۡ اَبۡنَآءَہُمۡ اَوۡ اِخۡوَانَہُمۡ اَوۡ عَشِیۡرَتَہُمۡ ؕ اُولٰٓئِکَ کَتَبَ فِیۡ قُلُوۡبِہِمُ الۡاِیۡمَانَ وَ اَیَّدَہُمۡ بِرُوۡحٍ مِّنۡہُ ؕ وَ یُدۡخِلُہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ؕ رَضِیَ اللّٰہُ عَنۡہُمۡ وَ رَضُوۡا عَنۡہُ ؕ اُولٰٓئِکَ حِزۡبُ اللّٰہِ ؕ اَلَاۤ اِنَّ حِزۡبَ اللّٰہِ ہُمُ الۡمُفۡلِحُوۡنَ ﴿٪۲۲﴾

کیا تم نے دیکھا نہیں ان لوگوں کو جنہوں نے دوست بنا یا ہے ایک ایسے گروہ کو جو اللہ کا مغضوب ہے ³¹ ؟ وہ تمہارے ہیں نہ ان کے³²، اور وہ جان بوجھ کر جھوٹی بات پر قسمیں کھاتے ہیں ³³ ۔ اللہ نے ان کے لیۓ سخت عذاب مہیا کر رکھا ہے، بڑے کرتوت ہیں جو وہ کر رہے ہیں ۔ انہوں نے اپنی قسموں کو ڈھال بنا رکھا ہے جس کی آڑ میں وہ اللہ کی راہ سے لوگوں کو روکتے ہیں ³⁴ اس پر ان کے لیۓ ذلت کا عذاب ہے۔ اللہ سے بچا نے کے نہ ان کے مال کچھ کا م آئیں گے نہ ان کی اولاد ۔ وہ دوزخ کے یار ہیں ، اسی میں وہ ہمیشہ رہیں گے جس روز اللہ ان سب کو اٹھاۓ گا ، وہ اس کے سامنے بھی اسی طرح قسمیں کھائیں گے طرح تمہارے سامنے کھاتے ہیں ³⁵ اور اپنے نزدیک یہ سمجھیں گے کہ اس سے ان کو کچھ کا م بن جاۓ گا ۔ خو ب جان لو ، وہ پر لے درجے کے جھوٹے ہیں ۔ شیطان ان پر مسلط ہو چکا ہے اور اس نے خدا کی یاد ان کے دل سے بھلا دی ہے ۔ وہ شیطان کی پارٹی کے لوگ ہیں ۔ خبر دار ہو ، شیطان کی پارٹی والے ہی خسارے میں رہنے والے ہیں ۔ یقیناً ذلیل ترین مخلوقات میں سے ہیں وہ لوگ جو اللہ اور اس کے رسول کا مقابلہ کرتے ہیں ۔ اللہ نے لکھ دیا ہے کہ میں اور میرے رسول غالب ہو کر رہیں گے³⁶ فی لواقع اللہ زبردست اور زور آور ہے۔ 
تم کبھی یہ نہ پاؤ گے کہ جو لوگ اللہ اور آخرت پر ایمان رکھنے والے ہیں وہ ان لوگوں سے محبت کرتے ہوں جنوں نے اللہ اور اس کے رسول کی مخالفت کی ہے ، خواہ وہ ان کے باپ ہوں ، یا ان کے بیٹے ، یا ان کے بھائی یا ان کے اہل خاندان ³⁷ ۔ یہ وہ لوگ ہیں جن کے دلوں میں اللہ نے ایمان ثبت کریا ہے اور اپنی طرف سے ایک روح عطا کر کے ان کو قوت بخسی ہے ۔ وہ ان کو ایسی جنتوں میں داخل کر ے گا جن کے نیچے نہریں بہتی ہوں گی ۔ ان میں وہ ہمیشہ رہیں گے۔ اللہ ان سے راضی ہو اور وہ اللہ سے راضی ہوۓ ۔ وہ اللہ کی پارٹی کے لوگ ہیں ۔ خبر دار رہو، اللہ کی پارٹی والے ہی فلاح پانے والے ہیں ۔ ع English translation (Surah Al-Mujadilah, 14–22):
14: Have you not seen those who make allies of a people with whom Allah has become angry? They are neither of you nor of them, and they swear to a lie while they know [it].
15: Allah has prepared for them a severe punishment. Indeed, it was evil that they were doing.
16: They have taken their oaths as a cover, so they averted [people] from the way of Allah, and for them is a humiliating punishment.
17: Never will their wealth or their children avail them at all against Allah. Those are the companions of the Fire; they will abide therein eternally.
18: On the Day Allah will resurrect them all, they will swear to Him as they swear to you, and they think that they are [standing] on something. Unquestionably, it is they who are the liars.
19: Satan has overcome them and made them forget the remembrance of Allah. Those are the party of Satan. Unquestionably, the party of Satan — they are the losers.
20: Indeed, those who oppose Allah and His Messenger — those will be among the most humiliated.
21: Allah has written: “I will surely overcome, I and My messengers.” Indeed, Allah is Powerful and Exalted in Might.
22: You will not find a people who believe in Allah and the Last Day loving those who oppose Allah and His Messenger, even if they were their fathers, their sons, their brothers, or their kindred. Those are the ones in whose hearts He has entrenched faith and supported them with a spirit from Him. And He will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him — those are the party of Allah. Unquestionably, the party of Allah — they are the successful.
This closes out Al-Mujadilah — a striking contrast between “the party of Satan” and “the party of Allah” as the surah’s final note. Want me to compile all four passages (Al-Hashr 1–24 and Al-Mujadilah 14–22) into one document, or are you working through these separately for now?

Hyperlinks to footnotes in Urdu

Historical perspectives of this chapter.

To properly understand the themes of this surah, it’s essential to take a look at the history of the Jews of Madinah Tayyibah and the Hijaz, because without this, one cannot precisely know what the real reasons were behind the Messenger of Allah’s (peace be upon him) eventual dealings with their various tribes.
No authenticated history of the Jews of Arabia exists in the world. They themselves left behind no writing, in the form of any book or inscription, that could shed light on their past. And Jewish historians and writers outside Arabia made no mention of them — the reason given for this is that upon coming to the Arabian Peninsula, they became separated from the rest of their fellow religionists, and the Jews of the world did not count them among their own at all, because they had abandoned Hebrew culture, language, and even names in favor of adopting Arab ways. The inscriptions found in the archaeological remains of the Hijaz show no trace of Jews before the first century CE, and even among those, only a few Jewish names are found. Therefore, most of the history of the Jews of Arabia rests on oral traditions that were current among the Arabs, a good portion of which the Jews themselves had spread.
The Jews of the Hijaz claimed that they first came and settled here at the end of the era of the Prophet Musa (peace be upon him). The story they told was that Musa (peace be upon him) had sent an army to drive the Amalekites out of the region of Yathrib, and had commanded that not a single person of that nation be left alive. This army of the Children of Israel, upon arriving there, carried out the Prophet’s command, but the king of the Amalekites had a son who was a very handsome young man; they let him live and brought him back with them to Palestine. By that time, Musa had already passed away. His successors strongly objected that leaving an Amalekite alive was a clear violation of the Prophet’s command and the ordinances of the Mosaic Law. On this basis, they expelled this army from their community, and it was forced to return to Yathrib and settle there (Kitab al-Aghani, vol. 19, p. 94). In this way, the Jews claimed, as it were, that they had been settled there since 1200 BCE. But in reality there is no proof of this, and it is most likely that the Jews fabricated this legend in order to impress upon the Arabs their ancient origins and noble lineage.
The second Jewish migration, according to the Jews’ own tradition, occurred in 587 BCE, when Nebuchadnezzar, the king of Babylon, destroyed Jerusalem and scattered the Jews throughout the world. The Jews of Arabia said that at that time several of their tribes came and settled in Wadi al-Qura, Tayma, and Yathrib (Futuh al-Buldan, al-Baladhuri). But there is no historical proof of this either. It is not unlikely that through this too they wished to establish their antiquity.
What is actually established is that when the Romans massacred the Jews in Palestine in 70 CE, and then completely expelled them from that land in 132 CE, during this period many Jewish tribes fled and took refuge in the Hijaz, since this region lay adjacent to the south of Palestine. Coming here, wherever they saw springs and green, fertile places, they settled, and then gradually, through their scheming and usury, they took possession of them. Ailah, Maqna, Tabuk, Tayma, Wadi al-Qura, Khadak, and Khaybar came under their control during this period. And Banu Qurayzah, Banu Nadir, Banu Yahdal, and Banu Qaynuqa also came and occupied Yathrib during this same period.
Among the tribes that settled in Yathrib, Banu Nadir and Banu Qurayzah were more distinguished, because they belonged to the class of priests (Kohens); they were considered of noble lineage among the Jews and held religious leadership within their community. When these people came and settled in Madinah, some other Arab tribes were living there, whom they suppressed, and effectively became the masters of this lush, fertile place. About three centuries later, in 450 or 451 CE, the great flood of Yemen occurred, which was mentioned in the second ruku of Surah Saba. Because of this flood, various tribes of the nation of Saba were forced to leave Yemen and spread out into different parts of Arabia. Among them, the Ghassanids settled in Syria, the Lakhmids in Hira (Iraq), Banu Khuza’ah between Jeddah and Makkah, and the Aws and Khazraj settled in Yathrib. Since the Jews dominated Yathrib, at first they did not let the Aws and Khazraj gain any real foothold, and these two Arab tribes were forced to settle on barren lands where even basic sustenance was hard to obtain. Eventually, one of their chiefs went to Syria to seek help from their Ghassanid kinsmen, and brought back an army from there with which he broke the power of the Jews. In this way, the Aws and Khazraj gained complete dominance over Yathrib. The two great Jewish tribes, Banu Nadir and Banu Qurayzah, were forced to settle outside the city. The third tribe, Banu Qaynuqa, being at odds with these two tribes, remained within the city, but to live there it had to seek the protection of the Khazraj tribe. In contrast, Banu Nadir and Banu Qurayzah sought the protection of the Aws tribe so that they could live in peace in the environs of Yathrib. The map below will make clear where the Jewish settlements were located in Yathrib and its surroundings under this new arrangement.
Before the arrival of the Messenger of Allah (peace be upon him), up until the beginning of the Hijrah, the prominent features of the position of the Jews in the Hijaz in general, and in Yathrib in particular, were as follows:
In language, dress, culture, and civilization — in every respect — they had fully adopted the coloring of Arab ways, to the extent that even the names of the vast majority of them had become Arabic. Of the twelve Jewish tribes that settled in the Hijaz, none had a Hebrew name except Banu Za’ura. Apart from a few select scholars among them, no one even knew Hebrew. The poetry of the Jewish poets of the pre-Islamic era that has come down to us shows no distinguishing feature in language, thought, or subject matter that sets it apart from the poetry of the Arab poets. Marriage relations had even been established between them and the Arabs. In reality, no difference remained between them and the ordinary Arabs except religion. Yet despite all this, they had not been absorbed into the Arabs at all, and they had fiercely maintained their Jewish tribal solidarity. They had adopted this outward Arabness only because without it they could not have survived in Arabia.
Because of this Arabness of theirs, Western orientalists have been misled into thinking that perhaps these were not Israelites at all, but rather Arabs who had adopted the Jewish religion, or at least that the majority of them consisted of Arab converts to Judaism. But there is no historical proof that the Jews ever engaged in any missionary activity in the Hijaz, or that their scholars, like Christian priests and missionaries, invited the Arabs to the religion of Judaism. On the contrary, we find that among them there was a strong Israelite bigotry and racial pride. They called the Arabs “Ummiyyin” (Gentiles), a term that meant not merely illiterate but savage and ignorant. Their belief was that these Gentiles did not possess the human rights that belonged to Israelites, and that devouring their wealth by any means, lawful or unlawful, was permissible and pure for Israelites. Apart from the chiefs of the Arabs, they did not consider ordinary Arabs worthy of being admitted into the religion of Judaism and given equal status. Historically there is no proof of this, nor is there any testimony in Arab traditions that any Arab tribe or major family ever adopted Judaism. However, mention is indeed found of certain individuals who became Jews. In any case, the Jews were interested only in their own business rather than in propagating their religion. That is why Judaism did not spread in the Hijaz as a religion, but remained merely a source of pride for a few Israelite tribes. However, Jewish scholars had built up a thriving business in amulets, fortune-telling, and sorcery, because of which the Arabs were greatly awed by their “knowledge” and “practice.”
Economically, their position was stronger than that of the Arab tribes. Since they had come from the more civilized regions of Palestine and Syria, they knew many crafts that were not current among the Arabs. They also had trade relations with the outside world. For these reasons, the import of grain into Yathrib and upper Hijaz, and the export of dates from there, had come into their hands. Poultry farming and fishing were also largely under their control. Weaving was also carried out among them. They had also established taverns in various places, where wine brought from Syria was sold. Banu Qaynuqa were mostly engaged in goldsmithing, blacksmithing, and pottery-making. In all this trade and commerce, these Jews engaged in excessive profiteering. But their greatest business was usury, in whose net they had ensnared the surrounding Arab populations — and especially the shaykhs and chiefs of the Arab tribes, who suffered from the disease of borrowing to maintain pomp and show off, were caught in their trap. They would lend at heavy interest rates, and then run a cycle of compound interest upon interest, from whose grip it was difficult for anyone to escape. In this way they had hollowed out the Arabs economically, but the natural result of this was also that a deep hatred against them was generally found among the Arabs.
Their commercial and financial interests demanded that they not befriend anyone among the Arabs at the expense of another, nor take part in their mutual conflicts. But on the other hand, their interest also demanded that they not let the Arabs unite with one another, and that they keep them fighting among themselves, because they knew that whenever the Arab tribes united, they would not let them remain in possession of the large estates, orchards, and fertile lands that they had acquired through their profiteering and usury. Moreover, for their own protection, each of their tribes also had to establish alliance relations with some powerful Arab tribe, so that no other formidable tribe could lay a hand on them. On this basis, they often had to take part not only in the mutual wars of these Arab tribes, but sometimes one Jewish tribe, together with its allied Arab tribe, would go to war against another Jewish tribe whose alliance relations were with the opposing party. In Yathrib, Banu Qurayzah and Banu Nadir were allies of the Aws, and Banu Qaynuqa of the Khazraj. Shortly before the Hijrah, in the bloody battle that took place between the Aws and Khazraj at the place called Bu’ath, these tribes, together with their respective allies, fought against one another.
These were the conditions when Islam reached Madinah, and eventually, after the arrival of the Messenger of Allah (peace be upon him), an Islamic state came into being there. Among the very first tasks he undertook upon establishing this state was, first, to unite the Aws, the Khazraj, and the Muhajirin into one brotherhood, and second, to conclude a treaty on clear terms between this Muslim society and the Jews, in which it was guaranteed that no one would encroach upon the rights of another, and that they would jointly defend against external enemies. Here are a few important clauses of this treaty, which clearly show what matters the Jews and Muslims had agreed to observe in their relations with one another…
(Note: the Arabic treaty text is quoted in the original with its own translation immediately following it, so I’ve kept the Urdu translation as given rather than re-rendering the Arabic separately.)
“…that the Jews shall bear their own expenses and the Muslims shall bear theirs, and that the parties to this treaty shall be bound to help one another against whoever attacks the people of this document. And that they shall sincerely wish each other well, and that their relationship shall be one of goodness and justice, not sin and transgression, and that no one shall wrong his ally, and that the oppressed shall be supported, and that as long as war continues, the Jews shall share the expenses with the Muslims, and that it is forbidden for the parties to this treaty to create any kind of mischief or disorder in Yathrib, and that if any dispute or disagreement arises among the parties to this treaty that threatens to cause disorder, its judgment shall be referred to Allah’s law, to be decided by Muhammad, the Messenger of Allah, … and that no protection shall be given to Quraysh or their supporters, and that whoever attacks Yathrib, the parties to the treaty shall help one another against them … each party shall be responsible for defending its own side.”
This was a definite and clear treaty whose terms the Jews had accepted themselves. But very quickly they began to display a hostile attitude toward the Messenger of Allah (peace be upon him), Islam, and the Muslims, and their hostility grew harsher and harsher day by day. There were three major reasons for this…

Continuing the translation:

…for their own protection, each of their tribes also had to establish alliance relations with some powerful Arab tribe, so that no other formidable tribe could lay a hand on them. On this basis, they often had to take part not only in the mutual wars of these Arab tribes, but sometimes one Jewish tribe, together with its allied Arab tribe, would go to war against another Jewish tribe whose alliance relations were with the opposing party…
Let me pick up from where the treaty discussion left off:
This open, hostile posture against the treaty had already been adopted by them even before the Battle of Badr. But when the Messenger of Allah (peace be upon him) and the Muslims achieved a manifest victory over the Quraysh at Badr, they were enraged, and the fire of their malice blazed up even further. From this war, they had been hoping that the Muslims would be finished off by clashing with the power of Quraysh. That is why, even before news of the Islamic victory arrived, they had begun spreading rumors in Madinah that the Messenger of Allah (peace be upon him) had been martyred, that the Muslims had suffered a crushing defeat, and that now the army of Quraysh, under the leadership of Abu Jahl, was advancing toward Madinah. But when the result turned out contrary to their hopes and wishes, they burst out in grief and rage. Ka’b ibn al-Ashraf, the chief of Banu Nadir, cried out, “By God, if Muhammad has killed these nobles of Arabia, then the belly of the earth is better for us than its back.” He then went to Makkah and, by composing highly inflammatory elegies for the Quraysh chiefs who had been killed at Badr, incited the people of Makkah to seek revenge. Then, returning to Madinah, to vent the burning of his heart, he began composing love poems about Muslim noblewomen. Finally, weary of his mischief, the Messenger of Allah (peace be upon him), in Rabi’ al-Awwal 3 AH, sent Muhammad ibn Maslamah al-Ansari, who had him killed (Ibn Sa’d, Ibn Hisham, Tarikh al-Tabari).
The first Jewish tribe to collectively and openly break its treaty after the Battle of Badr was Banu Qaynuqa. These people lived within the city of Madinah itself, in a particular quarter, and since they were goldsmiths, blacksmiths, and potters, the people of Madinah frequently had occasion to visit their market. They were very proud of their courage. Being ironworkers, every one of their children was armed. They had seven hundred fighting men among them. They also had the conceit that they had old alliance ties with the Khazraj tribe, and that Abdullah ibn Ubayy, the chief of the Khazraj, was their protector. The events at Badr provoked them to such an extent that they began harassing the Muslims who came and went in their market, and especially began molesting their women. Gradually matters reached such a point that one day a Muslim woman was publicly stripped naked in their marketplace. This led to a fierce quarrel, and in the ensuing commotion, a Muslim and a Jew were killed. When matters reached this extent, the Messenger of Allah (peace be upon him) went to their quarter, gathered them, and admonished them to mend their ways. But they replied, “O Muhammad, have you perhaps taken us for Quraysh? They did not know how to fight, so you defeated them. If you come up against us, you will learn what real men are like.” This was, in effect, a clear declaration of war. Finally, at the end of Shawwal (and according to some reports, Dhu al-Qa’dah) 2 AH, the Messenger of Allah (peace be upon him) laid siege to their quarter. The siege had lasted only fifteen days when they laid down their arms, and all their able-bodied fighting men were taken captive. At this, Abdullah ibn Ubayy rose to their defense and insisted strongly that they be pardoned. The Prophet accepted his request and decided that Banu Qaynuqa should leave Madinah, abandoning all their wealth, weapons, and tools of their trade (Ibn Sa’d, Ibn Hisham, Tarikh al-Tabari).
After these two severe measures (namely, the expulsion of Banu Qaynuqa and the killing of Ka’b ibn al-Ashraf), the Jews remained so fearful for some time that they did not dare to attempt any further mischief. But then, in Shawwal 3 AH, the Quraysh came marching against Madinah with great preparations to avenge the Battle of Badr, and these Jews saw that, against the three thousand troops of Quraysh, only a thousand men had gone out with the Messenger of Allah (peace be upon him) to fight — and of these, three hundred hypocrites had also broken away and turned back. Seeing this, they committed the first clear violation of the treaty by not joining him in the defense of Madinah, even though they were bound to do so. Then, when the Muslims suffered great losses at the Battle of Uhud, their audacity increased even further, to the point that Banu Nadir made a formal conspiracy to assassinate the Messenger of Allah (peace be upon him), which failed at the very last moment.
The details of this incident are as follows: after the tragedy of Bi’r Ma’unah (Safar 4 AH), Amr ibn Umayyah al-Damri, as a retaliatory measure, mistakenly killed two men of Banu Amir, who actually belonged to a tribe with which there was a treaty, but Amr had mistaken them for men of an enemy tribe. Because of this error, blood money for them became due from the Muslims, and since Banu Nadir was also party to the treaty with Banu Amir, the Messenger of Allah (peace be upon him), along with a few Companions, personally went to their settlement in order to invite them also to share in the payment of the blood money. There, they engaged him in smooth, flattering talk, while secretly plotting that someone should drop a heavy stone on him from the roof of the house in whose wall’s shade he was sitting. But before they could carry out this scheme, Allah Almighty warned him in time, and he immediately got up from there and returned to Madinah.
Now there remained no question of any leniency toward them. The Prophet (peace be upon him) sent them an ultimatum without delay, saying: “The treachery you intended has come to my knowledge. Therefore leave Madinah within ten days; after that, if you remain here, whoever is found in your settlement will be beheaded.” On the other side, Abdullah ibn Ubayy sent them a message saying, “I will help you with two thousand men; Banu Qurayzah and Banu Ghatafan will also come to your aid. Stand firm and do not leave your place under any circumstances.” Relying on this false assurance, they replied to the Prophet’s ultimatum saying, “We will not leave this place; do whatever you can.” At this, in Rabi’ al-Awwal 4 AH, the Messenger of Allah (peace be upon him) laid siege to them, and after only a few days of siege (the duration given as six days in some reports and fifteen days in others), they agreed to leave Madinah on the condition that they could take with them, loaded on their camels, whatever they could carry, except weapons. In this way, this second troublesome Jewish tribe was made to vacate the land of Madinah. Only two of them became Muslim and stayed on there; the rest departed toward Syria and Khaybar.
This is the very incident which is discussed in this surah.
Subject and Themes
The subject of the surah, as mentioned above, is a commentary on the campaign against Banu Nadir. As a whole, it deals with four themes:
(1) In the first four verses, the world is warned by the example of the end that Banu Nadir had just witnessed. A great tribe, whose numbers were at that time not much less than those of the Muslims, which far surpassed the Muslims in wealth, which had no shortage of military equipment, and whose fortresses were very strong, could not withstand even a few days’ siege, and — without it even coming to the point of a single person being killed — agreed to accept exile, abandoning a settlement they had held for centuries. Allah Almighty has explained that this was not a feat of Muslim strength, but rather the result of the fact that they had set themselves against Allah and His Messenger, and that those who dare to clash with the power of Allah meet precisely such an end.
(2) In verse 5, the rule of the law of war is stated: that destructive action carried out in enemy territory for military necessity does not fall under the definition of “spreading corruption on earth.”
(3) From verses 6 to 10, it is explained how the lands and properties of those territories that come under Islamic rule as a result of war or peace are to be administered. Since this was the first occasion on which a conquered territory came into Muslim possession, the law concerning it was stated here.
(4) From verses 11 to 17, commentary is given on the attitude that the hypocrites had adopted at the time of the campaign against Banu Nadir, and the underlying motives that were actually at work behind this attitude are identified.
(5) The final ruku is, in its entirety, an admonition addressed to all those who, having claimed faith, had joined the ranks of the Muslims, yet remained devoid of the true spirit of faith. In it, they are told what the real demand of faith is, what the true difference is between taqwa (God-consciousness) and fisq (transgression), what the significance is of claiming to believe in the Qur’an, and what attributes belong to the God in whom they profess to believe.

CHAPTER 59 AL HASHR

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

سَبَّحَ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ۚ وَ ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ ﴿۱﴾ ہُوَ الَّذِیۡۤ اَخۡرَجَ الَّذِیۡنَ کَفَرُوۡا مِنۡ اَہۡلِ الۡکِتٰبِ مِنۡ دِیَارِہِمۡ لِاَوَّلِ الۡحَشۡرِ ؕؔ مَا ظَنَنۡتُمۡ اَنۡ یَّخۡرُجُوۡا وَ ظَنُّوۡۤا اَنَّہُمۡ مَّانِعَتُہُمۡ حُصُوۡنُہُمۡ مِّنَ اللّٰہِ فَاَتٰىہُمُ اللّٰہُ مِنۡ حَیۡثُ لَمۡ یَحۡتَسِبُوۡا ٭ وَ قَذَفَ فِیۡ قُلُوۡبِہِمُ الرُّعۡبَ یُخۡرِبُوۡنَ بُیُوۡتَہُمۡ بِاَیۡدِیۡہِمۡ وَ اَیۡدِی الۡمُؤۡمِنِیۡنَ ٭ فَاعۡتَبِرُوۡا یٰۤاُولِی الۡاَبۡصَارِ ﴿۲﴾ وَ لَوۡ لَاۤ اَنۡ کَتَبَ اللّٰہُ عَلَیۡہِمُ الۡجَلَآءَ لَعَذَّبَہُمۡ فِی الدُّنۡیَا ؕ وَ لَہُمۡ فِی الۡاٰخِرَۃِ عَذَابُ النَّارِ ﴿۳﴾ ذٰلِکَ بِاَنَّہُمۡ شَآقُّوا اللّٰہَ وَ رَسُوۡلَہٗ ۚ وَ مَنۡ یُّشَآقِّ اللّٰہَ فَاِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ ﴿۴﴾ مَا قَطَعۡتُمۡ مِّنۡ لِّیۡنَۃٍ اَوۡ تَرَکۡتُمُوۡہَا قَآئِمَۃً عَلٰۤی اُصُوۡلِہَا فَبِاِذۡنِ اللّٰہِ وَ لِیُخۡزِیَ الۡفٰسِقِیۡنَ ﴿۵﴾ وَ مَاۤ اَفَآءَ اللّٰہُ عَلٰی رَسُوۡلِہٖ مِنۡہُمۡ فَمَاۤ اَوۡجَفۡتُمۡ عَلَیۡہِ مِنۡ خَیۡلٍ وَّ لَا رِکَابٍ وَّ لٰکِنَّ اللّٰہَ یُسَلِّطُ رُسُلَہٗ عَلٰی مَنۡ یَّشَآءُ ؕ وَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ ﴿۶﴾ مَاۤ اَفَآءَ اللّٰہُ عَلٰی رَسُوۡلِہٖ مِنۡ اَہۡلِ الۡقُرٰی فَلِلّٰہِ وَ لِلرَّسُوۡلِ وَ لِذِی الۡقُرۡبٰی وَ الۡیَتٰمٰی وَ الۡمَسٰکِیۡنِ وَ ابۡنِ السَّبِیۡلِ ۙ کَیۡ لَا یَکُوۡنَ دُوۡلَۃًۢ بَیۡنَ الۡاَغۡنِیَآءِ مِنۡکُمۡ ؕ وَ مَاۤ اٰتٰىکُمُ الرَّسُوۡلُ فَخُذُوۡہُ ٭ وَ مَا نَہٰىکُمۡ عَنۡہُ فَانۡتَہُوۡا ۚ وَ اتَّقُوا اللّٰہَ ؕ اِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ ۘ﴿۷﴾ لِلۡفُقَرَآءِ الۡمُہٰجِرِیۡنَ الَّذِیۡنَ اُخۡرِجُوۡا مِنۡ دِیَارِہِمۡ وَ اَمۡوَالِہِمۡ یَبۡتَغُوۡنَ فَضۡلًا مِّنَ اللّٰہِ وَ رِضۡوَانًا وَّ یَنۡصُرُوۡنَ اللّٰہَ وَ رَسُوۡلَہٗ ؕ اُولٰٓئِکَ ہُمُ الصّٰدِقُوۡنَ ۚ﴿۸﴾ وَ الَّذِیۡنَ تَبَوَّؤُ الدَّارَ وَ الۡاِیۡمَانَ مِنۡ قَبۡلِہِمۡ یُحِبُّوۡنَ مَنۡ ہَاجَرَ اِلَیۡہِمۡ وَ لَا یَجِدُوۡنَ فِیۡ صُدُوۡرِہِمۡ حَاجَۃً مِّمَّاۤ اُوۡتُوۡا وَ یُؤۡثِرُوۡنَ عَلٰۤی اَنۡفُسِہِمۡ وَ لَوۡ کَانَ بِہِمۡ خَصَاصَۃٌ ؕ۟ وَ مَنۡ یُّوۡقَ شُحَّ نَفۡسِہٖ فَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ ۚ﴿۹﴾ وَ الَّذِیۡنَ جَآءُوۡ مِنۡۢ بَعۡدِہِمۡ یَقُوۡلُوۡنَ رَبَّنَا اغۡفِرۡ لَنَا وَ لِاِخۡوَانِنَا الَّذِیۡنَ سَبَقُوۡنَا بِالۡاِیۡمَانِ وَ لَا تَجۡعَلۡ فِیۡ قُلُوۡبِنَا غِلًّا لِّلَّذِیۡنَ اٰمَنُوۡا رَبَّنَاۤ اِنَّکَ رَءُوۡفٌ رَّحِیۡمٌ ﴿٪۱۰﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

اللہ ہی کی تسبیح کی ہے ہر اس چیز نے آسمانوں اور زمین میں سے، اور وہی غالب اور حکیم ہے ¹۔
وہی ہے جس نے اہل کتاب کافروں کو پہلے ہی حملے ² میں ان کے گھروں سے نکال باہر کیا ³۔ تمھیں ہر گز یہ گمان نہ تھا کہ وہ نکل جائیں گے، اور وہ بھی یہ سمجھے بیٹھے تھے کہ ان کی گڑھیاں انہیں اللہ سے بچا لیں ⁴گی۔ مگر اللہ ایسے رخ سے ان پر آیا جدھر ان کا خیال بھی نہ گیا تھا⁵۔ اس نے ان کے دلوں میں رعب ڈال دیا۔ نتیجہ یہ ہوا کہ خود اپنے ہاتھوں سے بھی اپنے گھروں کو برباد کر رہے تھے اور مومنوں کے ہاتھوں بھی برباد کر وار ہے ⁶ تھے۔ پس عبرت حاصل کر و اے دیدہ بینا رکھنے والو ⁷ !
اگر اللہ نے ان کے حق میں جلا وطنی نہ لکھ دی ہوتی دنیا ہی میں وہ انہیں عذاب دے ڈالتا،⁸۔ اور آخرت میں تو ان کے لئے دوزخ کا عذاب ہے ہی۔ یہ سب کچھ اس لئے ہوا کہ انہوں نے اللہ اور اس کے رسول کا مقابلہ کیا، اور جو بھی اللہ کا مقابلہ کرے اللہ اس کو سزا دینے میں بہت سخت ہے۔ 
تم لوگوں نے کھجوروں کے جو درخت کاٹے یا جن کو اپنی جڑوں پر کھڑا رہنے دیا، یہ سب اللہ ہی کے اذن سے تھا⁹۔ اور (اللہ نے یہ اذن اس لئے دیا ) تاکہ فاسقوں کو ذلیل و خوار کرے ¹⁰۔ 
اور جو مال اللہ نے ان کے قبضے سے نکال کر اپنے رسول کی طرف پلٹا دئے¹¹، وہ ایسے مال نہیں ہیں جن پر تم نے اپنے گھوڑے اور اونٹ دوڑاۓ ہوں، بلکہ اللہ اپنے رسولوں کو جس پر چاہتا ہے۔ تسلط عطا فرما دیتا ہے، اور اللہ ہر چیز پر قادر ہے ¹²۔ جو کچھ بھی اللہ ان بستیوں کے لوگوں سے اپنے کی طرف پلٹا دے دہ اللہ پلٹا دے دہ اللہ اور رسول اور رشتہ داروں اور یتامیٰ اور مساکین اور مسافروں کے لیۓ ¹³ ہے تا کہ وہ تمہارے مالداروں ہی کے درمیان گردش نہ کرتا رہے ¹⁴۔ جو کچھ رسول تمھیں دے وہ لے لو اور جس چیز سے وہ تم کو دے اس سے رک جاؤ اللہ سے ڈرو، اللہ سخت سزا دینے والا ¹⁵ہے۔ (نیز وہ مال ان غریب مہاجرین کے لیۓ ہے جو اپنے گھروں اور جائدادوں نکال باہر کیے گے ہیں ¹⁶۔ یہ لوگ اللہ کا فضل اور کی خشنودی چاہتے ہیں اور اللہ اور اس کے رسول کی حمایت پر کمر بستہ رہتے ہیں۔ یہی راستباز لوگ ہیں، (اور وہ ان لوگوں کے لیۓ بھی ہے ) جو ان مہاجرین کی آمد سے پہلے ہی ایمان لا کر دار الحجرت میں مقیم تھے ¹⁷۔ یہ ان لوگوں سے محبت کرتے ہیں جو ہجرت کر کے ان کے پاس آۓ ہیں اور جو کچھ بھی ان کو دید یا جاۓ اس کی کوئی حاجت تک یہ اپنے دلوں میں محسوس نہیں کرتے اور اپنی ذات پر دوسروں کو ترجیح دیتے ہیں خواہ اپنی جگہ خود محتاج ہوں ¹⁸۔ حقیقت یہ ہے کہ جو لوگ اپنے دل کی تنگی سے بچا لیۓ گۓ وہی فلاح پا نے والے ہیں ¹⁹۔ (اور وہ ان لوگوں کے لیۓ بھی ہے ) جو ان اگلوں کے بعد آۓ ہیں، ²⁰۔ جو کہتے ہیں کہ ” اے ہمارے رب، ہمیں اور ہمارے ان سب بھائیوں کو بخش دے جو ہم سے پہلے ایمان لاۓ ہیں اور ہمارے دلوں میں اہل ایمان کے لیۓ کوئی بغض نہ رکھ، اے ہمارے رب، تو بڑا مہر بان اور رحیم ²¹۔ ع

Here’s the English translation (Surah Al-Hashr, verses 1–10):
1: Whatever is in the heavens and whatever is on the earth exalts Allah, and He is the Exalted in Might, the Wise.
2: It is He who expelled the disbelievers among the People of the Book from their homes at the first gathering [of the exile]. You did not think they would leave, and they thought that their fortresses would protect them from Allah; but Allah came upon them from where they had not expected, and He cast terror into their hearts, so they destroyed their houses with their own hands and the hands of the believers. So take a lesson, O you who have vision.
3: And if not that Allah had decreed exile for them, He would have punished them in this world; and for them in the Hereafter is the punishment of the Fire.
4: That is because they opposed Allah and His Messenger. And whoever opposes Allah — indeed, Allah is severe in penalty.
5: Whatever you cut down of palm trees or left standing on their trunks — it was by permission of Allah, and so He would disgrace the defiantly disobedient.
6: And what Allah restored to His Messenger from them — you did not spur any horse or camel for it, but Allah gives His messengers power over whom He wills. And Allah is over all things competent.
7: Whatever Allah restored to His Messenger from the people of the towns — it is for Allah and the Messenger, and for relatives, orphans, the needy, and the traveler, so that it will not be a perpetual distribution among the rich among you. Whatever the Messenger has given you, take it; and whatever he has forbidden you, refrain from. Fear Allah; Allah is severe in penalty.
8: [It is] for the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval, and supporting Allah and His Messenger — those are the truthful.
9: And [also for] those who were settled in the home [i.e., Madinah] and [adopted] faith before them. They love those who emigrated to them and find not any want in their hearts of what the emigrants were given, but prefer them over themselves, even though they were in privation. And whoever is protected from the stinginess of his soul — it is those who will be the successful.
10: And [there is a share for] those who came after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts any resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”
This section addresses the expulsion of Banu Nadir and lays out the ruling on fay’ (spoils obtained without battle) — foundational for the concept of prioritizing emigrants and helpers in distribution. Let me know if you’d like this compiled with the earlier sections into one document.

اَلَمۡ تَرَ اِلَی الَّذِیۡنَ نَافَقُوۡا یَقُوۡلُوۡنَ لِاِخۡوَانِہِمُ الَّذِیۡنَ کَفَرُوۡا مِنۡ اَہۡلِ الۡکِتٰبِ لَئِنۡ اُخۡرِجۡتُمۡ لَنَخۡرُجَنَّ مَعَکُمۡ وَ لَا نُطِیۡعُ فِیۡکُمۡ اَحَدًا اَبَدًا ۙ وَّ اِنۡ قُوۡتِلۡتُمۡ لَنَنۡصُرَنَّکُمۡ ؕ وَ اللّٰہُ یَشۡہَدُ اِنَّہُمۡ لَکٰذِبُوۡنَ ﴿۱۱﴾ لَئِنۡ اُخۡرِجُوۡا لَا یَخۡرُجُوۡنَ مَعَہُمۡ ۚ وَ لَئِنۡ قُوۡتِلُوۡا لَا یَنۡصُرُوۡنَہُمۡ ۚ وَ لَئِنۡ نَّصَرُوۡہُمۡ لَیُوَلُّنَّ الۡاَدۡبَارَ ۟ ثُمَّ لَا یُنۡصَرُوۡنَ ﴿۱۲﴾ لَاَنۡتُمۡ اَشَدُّ رَہۡبَۃً فِیۡ صُدُوۡرِہِمۡ مِّنَ اللّٰہِ ؕ ذٰلِکَ بِاَنَّہُمۡ قَوۡمٌ لَّا یَفۡقَہُوۡنَ ﴿۱۳﴾ لَا یُقَاتِلُوۡنَکُمۡ جَمِیۡعًا اِلَّا فِیۡ قُرًی مُّحَصَّنَۃٍ اَوۡ مِنۡ وَّرَآءِ جُدُرٍ ؕ بَاۡسُہُمۡ بَیۡنَہُمۡ شَدِیۡدٌ ؕ تَحۡسَبُہُمۡ جَمِیۡعًا وَّ قُلُوۡبُہُمۡ شَتّٰی ؕ ذٰلِکَ بِاَنَّہُمۡ قَوۡمٌ لَّا یَعۡقِلُوۡنَ ﴿ۚ۱۴﴾ کَمَثَلِ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ قَرِیۡبًا ذَاقُوۡا وَبَالَ اَمۡرِہِمۡ ۚ وَ لَہُمۡ عَذَابٌ اَلِیۡمٌ ﴿ۚ۱۵﴾ کَمَثَلِ الشَّیۡطٰنِ اِذۡ قَالَ لِلۡاِنۡسَانِ اکۡفُرۡ ۚ فَلَمَّا کَفَرَ قَالَ اِنِّیۡ بَرِیۡٓءٌ مِّنۡکَ اِنِّیۡۤ اَخَافُ اللّٰہَ رَبَّ الۡعٰلَمِیۡنَ ﴿۱۶﴾ فَکَانَ عَاقِبَتَہُمَاۤ اَنَّہُمَا فِی النَّارِ خَالِدَیۡنِ فِیۡہَا ؕ وَ ذٰلِکَ جَزٰٓؤُا الظّٰلِمِیۡنَ ﴿٪۱۷﴾

تم ²² نے دیکھا نہیں ان لوگوں کو جنہوں نے منافقت کی روش اختیار کی ہے؟ یہ اپنے کا فر اہل کتاب بھائیوں سے کہتے ہیں ” اگر تمھیں نکالا گیا تو ہم تمھارے ساتھ نکلیں گے، اور تمہارے معاملہ میں ہم کسی بات ہر گز نہ مانیں گے، اور تم سے جنگ کی گئی تو ہم تمہاری مدد کریں گے۔” مگر اللہ گواہ ہے کہ یہ لوگ قطعی جھوٹے ہیں۔ اگر وہ نکالے گۓ تو یہ ان کے ساتھ ہر گز نہ نکلیں گے، اور ان سے جنگ کی گئی یہ ان کی ہر گز مدد نہ کریں گے، اور اگر یہ ان کی مدد کریں بھی تو پیٹھ پھیر جائیں گے اور پھر کہیں سے کوئی مدد نہ پائیں گے۔ ان کے دلوں میں اللہ سے بڑھ کر تمہارا خوف ہے، ²³، اس لیۓ کہ یہ ایسے لوگ ہیں جو سمجھ بوجھ نہیں رکھتے ²⁴۔ یہ کبھی اکٹھے ہو کر (کھلے میدان میں ) تمہارا مقابلہ نہ کریں گے، لڑیں گے بھی تو قلعہ بند بستیوں میں بیٹھ کر یا دیواروں کے پیچھے چھپ کر۔ یہ آپس کی مخالفت میں بڑے سخت ہیں۔ تم انہیں اکٹھا سمجھتے ہو مگر ان کے دل ایک دوسرے سے پھٹے ہوۓ ہیں ²⁵۔ ان کا یہ حال ا سلیۓ ہے کہ یہ بے عقل لوگ ہیں، یہ انہی لوگوں کے مانند ہیں جو ان سے تھوڑے ہی مدت پہلے اپنے کیے کا مزا چکھ چکے ہیں ²⁶ اور ان کے لیۓ درد ناک عذاب ہے۔ ان کی مثال شیطان کی سی ہے کہ پہلے وہ انسان سے کہتا ہے کہ کفر کر، اور جب انسان کفر کر بیٹھتا ہے تو وہ کہتا ہے کہ میں تجھ سے بری الزمہ ہوں، مجھے تو اللہ رب العالمین سے ڈر لگتا ہے ²⁷۔ پھر دونوں کا انجام یہ ہو نا ہے کہ ہمیشہ کے لیۓ جہنم میں جائیں، اور ظالموں کی یہی جزا ہے۔ ع

English translation (Surah Al-Hashr, 11–17):
11: Have you not seen those who practice hypocrisy, saying to their brothers among the People of the Book who disbelieved, “If you are expelled, we will surely leave with you, and we will never obey anyone against you, and if you are fought, we will surely help you.” But Allah testifies that they are surely liars.
12: If they are expelled, they will not leave with them; and if they are fought, they will not help them. And [even] if they help them, they will surely turn their backs; then they will not be aided.
13: You [believers] are more fearful in their hearts than Allah. That is because they are a people who do not understand.
14: They will not fight you all except within fortified cities or from behind walls. Their violence among themselves is severe. You think they are together, but their hearts are divided. That is because they are a people who do not reason.
15: [Their example is] like that of those shortly before them: they tasted the bad consequence of their affair, and they will have a painful punishment.
16: [Theirs is] like the example of Satan when he says to man, “Disbelieve,” and when he disbelieves, he says, “I am free of you. I fear Allah, Lord of the worlds.”
17: So the outcome for both of them is that they will be in the Fire, abiding eternally therein. And that is the recompense of the wrongdoers.

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَ لۡتَنۡظُرۡ نَفۡسٌ مَّا قَدَّمَتۡ لِغَدٍ ۚ وَ اتَّقُوا اللّٰہَ ؕ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ ﴿۱۸﴾ وَ لَا تَکُوۡنُوۡا کَالَّذِیۡنَ نَسُوا اللّٰہَ فَاَنۡسٰہُمۡ اَنۡفُسَہُمۡ ؕ اُولٰٓئِکَ ہُمُ الۡفٰسِقُوۡنَ ﴿۱۹﴾ لَا یَسۡتَوِیۡۤ اَصۡحٰبُ النَّارِ وَ اَصۡحٰبُ الۡجَنَّۃِ ؕ اَصۡحٰبُ الۡجَنَّۃِ ہُمُ الۡفَآئِزُوۡنَ ﴿۲۰﴾ لَوۡ اَنۡزَلۡنَا ہٰذَا الۡقُرۡاٰنَ عَلٰی جَبَلٍ لَّرَاَیۡتَہٗ خَاشِعًا مُّتَصَدِّعًا مِّنۡ خَشۡیَۃِ اللّٰہِ ؕ وَ تِلۡکَ الۡاَمۡثَالُ نَضۡرِبُہَا لِلنَّاسِ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ ﴿۲۱﴾ ہُوَ اللّٰہُ الَّذِیۡ لَاۤ اِلٰہَ اِلَّا ہُوَ ۚ عٰلِمُ الۡغَیۡبِ وَ الشَّہَادَۃِ ۚ ہُوَ الرَّحۡمٰنُ الرَّحِیۡمُ ﴿۲۲﴾ ہُوَ اللّٰہُ الَّذِیۡ لَاۤ اِلٰہَ اِلَّا ہُوَ ۚ اَلۡمَلِکُ الۡقُدُّوۡسُ السَّلٰمُ الۡمُؤۡمِنُ الۡمُہَیۡمِنُ الۡعَزِیۡزُ الۡجَبَّارُ الۡمُتَکَبِّرُ ؕ سُبۡحٰنَ اللّٰہِ عَمَّا یُشۡرِکُوۡنَ ﴿۲۳﴾ ہُوَ اللّٰہُ الۡخَالِقُ الۡبَارِئُ الۡمُصَوِّرُ لَہُ الۡاَسۡمَآءُ الۡحُسۡنٰی ؕ یُسَبِّحُ لَہٗ مَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ ۚ وَ ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ ﴿٪۲۴﴾

اے ²⁸ لوگوں جو ایمان لاۓ ہو، اللہ سے ڈرو، اور ہر شخص یہ دیکھے کہ اس نے کل کے لیۓ کیا سامان کیا ہے ²⁹۔ اللہ سے ڈرتے رہو، اللہ یقیناً تمہارے ان سب اعمال سے باخبر ہے جو تم کرتے ہو۔ ان لوگوں کی طرح نہ ہو جاؤ جو اللہ کو بھول گۓ تو اللہ انہیں خود اپنا نفس بھلا دیا ³⁰۔ یہی لوگ فاسق ہیں۔ دوزخ میں جانے والے اور جنت میں جانے والے کبھی یکساں نہیں ہو سکتے۔ جنت میں جا نے والے ہی اصل میں کامیاب ہیں۔ 
اگر ہم نے یہ قرآن کس پہاڑ پر بھی اتار دیا ت تو تم دیکھتے کہ وہ اللہ کے خوف سے دبا جار ہا ہے اور پھٹا پڑ تا ہے ³¹۔ یہ مثالیں ہم لوگوں کے سامنے ا س لۓ بیان کرتے ہیں کہ وہ (اپنی حالت پر ) غور کریں۔ 
وہ ³² اللہ ہی ہے جس کے سوا کوئی معبود نہیں ³³، غائب اور ظاہر ہر چیز کا جاننے والا ³⁴، وہی رحمان اور رحیم ہے ³⁵۔ وہ اللہ ہی ہے جس کے سوا کو ئی معبود نہیں۔ وہ بادشاہ ³⁶ ہے نہایت مقدس³⁷، سرا سر سلامتی، امن دینے والا³⁸ امن دینے والا³⁹، نگہبان ⁴⁰، سب پر غالب⁴¹، اپنی حکم بزورنافذ کرنے والا⁴²، اور بڑا ہی ہو کر ⁴³ رہنے والا۔ پاک ہے اللہ اس شرک سے جو لوگ کر رہے ہیں ⁴⁴۔ وہ اللہ ہی ہے جو تخلیق کا منصوبہ بنا نے والا اور اس کو نافذ کرنے والا اور اس کے مطابق صورت گری کرنے والا ہے ⁴⁵۔ اس کے لیۓ بہترین نام ہیں ⁴⁶۔ ہر چیز جو آسمانوں اور زمین میں ہے اس کی تسبیح کر رہی ⁴⁷ ہے، اور وہ زبردست اور حکیم ⁴⁸ ہے۔ ع

English translation of these verses (Surah Al-Hashr, 18–24):
18-20: O you who believe, fear Allah, and let every soul look to what it has sent forth for tomorrow. Fear Allah — Allah is fully aware of everything you do. And do not be like those who forgot Allah, so He made them forget themselves. It is they who are the defiantly disobedient. The companions of the Fire and the companions of Paradise are not equal. It is the companions of Paradise who are the truly successful.
21: Had We sent down this Qur’an upon a mountain, you would have seen it humbled and split apart from fear of Allah. These are examples We put forward for people so that they may reflect.
22-24: He is Allah, other than whom there is no deity — Knower of the unseen and the witnessed. He is the Most Merciful, the Especially Merciful. He is Allah, other than whom there is no deity — the Sovereign, the Pure, the Source of Peace, the Granter of Security, the Overseer, the Almighty, the Compeller, the Supreme in Greatness. Glory be to Allah, far above what they associate with Him. He is Allah — the Creator, the Originator, the Fashioner. To Him belong the most beautiful names. Whatever is in the heavens and earth glorifies Him, and He is the Exalted in Might, the Wise.

Q: Is Satan and devil use synonymous ?

A:

In common usage, yes — but there’s a distinction worth knowing.
In general English/Christian usage: “Satan” and “the Devil” are used interchangeably to refer to the primary evil spiritual being.
In Islamic terminology (relevant to your work):
∙ Iblis — the proper name of the specific jinn who refused to prostrate to Adam and was expelled from Allah’s mercy. This is a specific individual.
∙ Shaytan (شيطان) — a broader term, more like a category/description (“devil” or “satan” as a type of being). It refers to Iblis specifically, but also to any rebellious/deviant force among jinn or even humans that leads astray. The Quran uses “shayateen” (plural) for rebellious jinn and, in some verses, for human tempters too (e.g., Surah al-An’am 6:112 mentions “shayateen al-ins wal-jinn” — devils among mankind and jinn).
So in Islamic texts:
∙ Iblis = the specific named entity (like a proper noun)
∙ Shaytan = the functional/descriptive term (like a common noun), which can apply to Iblis or to his followers/forces
In English translations, both “Satan” and “the Devil” are usually used to render Shaytan, while Iblis is often just transliterated or occasionally also rendered as “Satan” — which can blur the distinction for readers who don’t know Arabic. If you’re doing tafsir or translation work, it’s worth flagging this nuance so readers understand Iblis is the individual, while Shaytan is the broader category he belongs to and leads.
Want me to pull specific ayat where the Quran uses each term, to see the pattern more precisely?

Q: Do we know the timeline of awareness of Devil/ satanic thoughts in human history documented other than theology books?

A:

This is a good comparative-religion question. Let me think through what’s documented outside theological/scriptural sources specifically.​​​​​​​​​​​​​​​​

Good question — this pulls the topic out of tafsir/kalam into comparative religion and archaeology, where the record actually runs deeper and messier than any single scripture.

1. Evil spirits/demons (broad category) — earliest documented, ~5th–3rd millennium BCE
   Sumerian and Akkadian texts describe categories of hostile spirits: utukku, edimmu (restless dead), asakku (illness-demons), and later figures like Pazuzu. Hundreds of spells, incantations, and omen-inscriptions survive that tell us of the several varieties of demons, ghosts, and evil spirits — but this is diffuse demonology, not a singular “Satan” figure. No single personified arch-adversary yet; more like a populated spirit-world with both malevolent and protective beings (Pazuzu himself is ambiguous — he could bring evil, but could also act as a protector against evil winds or attacks by other demons).
2. A personified cosmic adversary — Zoroastrianism, ~2nd–1st millennium BCE
   This is the closest pre-Abrahamic parallel to “the Devil” as a singular, morally-opposed being: Angra Mainyu / Ahriman, the destructive spirit locked in cosmic struggle against Ahura Mazda. Many scholars in comparative religion (not just polemicists) argue this dualistic framework influenced later Second Temple Jewish angelology/demonology, which is where “Satan” crystallizes into a proper adversarial character.
3. Hebrew Bible — “satan” as function, not yet a name (~1st millennium BCE)
   In Job and Zechariah, ha-satan (“the accuser/adversary”) is a role — a prosecutorial member of the divine council, not an independent evil cosmic being opposing God. This is a key point historians make: the personal, rebellious Satan/Devil we think of develops later, largely in the intertestamental period (Second Temple Judaism, ~3rd century BCE–1st century CE), visible in apocryphal/pseudepigraphal texts like 1 Enoch, Jubilees, and the Dead Sea Scrolls — not canonical Torah.
4. Documented outside theology proper — anthropology and psychology
   If you mean “awareness of satanic/intrusive evil thoughts” as a psychological phenomenon rather than a cosmological entity, that’s a separate and interesting thread: cross-cultural anthropology documents nearly universal concepts of “trickster” or “adversary” spirits (not always evil, sometimes just chaotic) predating any of the above — this is studied comparatively by scholars like Mircea Eliade and in cognitive science of religion (Pascal Boyer’s work on why minds generate agent-detection and moral-adversary concepts).
   Would you like me to go deeper on any one branch — e.g., the Zoroastrian-to-Judaism influence question specifically, since that’s the most contested and most cited in academic (non-theological) scholarship?​​​​​​​​​​​​​​​​

Q: I think science could not prove or disprove the way thought s come to mind leading to good or bad actions. How can you put together this issue to comprehend?

A:

This is a real epistemic gap, not a dodge — worth laying out carefully rather than papering over.
What science can actually observe:
∙ Neuroscience can track where and how thoughts arise mechanically — which brain regions activate, neurotransmitter dynamics, the milliseconds between an impulse and conscious awareness (Libet-style studies).
∙ Psychology can map patterns — intrusive thoughts, cognitive biases, how environment/trauma/habit shape what surfaces in the mind.
∙ What neither can do is answer the metaphysical origin question: whether a given thought’s ultimate source is purely mechanistic (neurons firing per prior causes) or whether there’s an external agency (divine inspiration, satanic whispering, angelic prompting) influencing that mechanism. Science studies correlates and mechanisms; it has no instrument that detects “this thought was seeded by Iblis” versus “this thought arose from stress + memory + brain chemistry.” That’s not a limitation of current tools — it’s a category problem. Agency of that kind isn’t the sort of thing physical instruments are built to detect at all.
So where does that leave comprehension of the issue?
Three honest positions exist, and they don’t collapse into each other:
1. Naturalist view: thoughts are entirely emergent from brain processes; talk of Shaytan/whispering is metaphor or pre-scientific psychology for what we’d now call intrusive cognition, id-impulses, etc.
2. Theological view (Islamic, and shared structurally by other Abrahamic traditions): the mechanism (neurons, brain states) is real and operative, but it’s the medium, not the whole explanation — Shaytan’s waswasa (whispering) is described in the Quran (e.g., 114:4-6) as operating precisely through the sadr (breast/heart), i.e., through the same faculty where ordinary thoughts arise. The tradition doesn’t claim Satan bypasses neurology — it claims something uses it.
3. Compatibilist/agnostic middle: science describes the how, theology/philosophy addresses the why/meaning, and neither is positioned to falsify the other because they’re answering different-order questions — similar to how physics can fully describe the mechanics of a chess move without saying anything about the player’s intention.
For your work, the more useful frame than “can science prove/disprove this” might be: classical Islamic scholarship never rested the doctrine of waswasa on empirical proof — it treated it as revealed knowledge about an unseen (ghayb) reality, explicitly outside the domain testable by human instruments. That’s consistent, not a retreat — the Quran itself frames the unseen as something accepted through iman, not observation (2:3). So the “science can’t settle it” observation isn’t a gap in the theology’s coherence; it’s exactly where the tradition places the boundary on purpose.
Is this for a piece of content — comparative apologetics, or explaining waswasa to a Western/scientific-minded audience?

Q: What faiths give clear picture of Satan as living entity busy in distractions of human beings?

A:

Faiths with a clearly personified, active Satan/adversary figure:

1. Zoroastrianism — Angra Mainyu (Ahriman) is the fullest ancient example: a real, willful cosmic force locked in active struggle against Ahura Mazda, constantly working to corrupt creation. This is arguably the clearest and earliest “living, busy adversary” model — not a fallen angel, but an eternal opposing principle.
2. Judaism — varies by period and stream. Hebrew Bible’s ha-satan is a functional role (prosecutor in the divine council), not yet a personal enemy. Later Second Temple Judaism (1 Enoch, Jubilees, Dead Sea Scrolls) develops much more personified, active demonic figures (Mastema, Belial, Azazel) who tempt and corrupt humans. Rabbinic Judaism keeps Satan real but generally more limited — often framed as yetzer hara (the evil inclination) working alongside an actual tempting angel, not a rival power to God.
3. Christianity — probably the tradition with the most doctrinally elaborated, active, “busy” Devil: a fallen angel (Lucifer) who tempts, deceives, and actively wars against humanity and God (explicit in Gospels — the wilderness temptation, exorcism narratives — and heavily developed in Revelation, Pauline epistles, and later patristic/medieval theology). Very much a personal, purposeful, ongoing tempter.
4. Islam — Iblis (the individual) and Shaytan (the broader category/function) are described as explicitly and continuously active: whispering (waswasa), deceiving, provoking (Quran 7:16-17, 114:4-6). The Quran states Iblis vowed to actively work against humanity until Judgment Day — this is about as explicit a “living entity busy in distraction” model as exists in scripture.
5. Bahá’í Faith — notably different: rejects Satan as a literal independent being. “Satan” is reinterpreted as a symbol for the lower nafs (self/ego), not an external entity.
6. Buddhism — Mara functions similarly (a tempter figure who assailed the Buddha under the Bodhi tree, and who personifies death, desire, and delusion) — but Mara is generally understood more symbolically/psychologically than as a literal cosmic rival to a supreme god, since Buddhism has no creator-God framework for such a rival to oppose.
   Bottom line: Zoroastrianism, Christianity, and Islam give you the clearest “living, actively working entity” pictures — Christianity and Islam especially, since both have the entity continuously engaged in tempting individual humans (not just a cosmic backdrop struggle like Zoroastrianism’s).
   Want a side-by-side on how waswasa in Islam compares mechanically to Christian “temptation” theology — useful if you’re doing comparative content?​​​​​​​​​​​​​​​​

Q: Has any faith mentioned about the material it is made of, its visibility , birth of this entity, about its progeny, its place of existence etc?

A:

Useful shift — from theology of function (what Satan does) to theology of ontology (what Satan literally is made of, where it lives, whether it reproduces). Islam is unusually specific here compared to most traditions, so let me lay out what’s actually documented, faith by faith.
Islam — the most materially specific by far
∙ Material composition: The Quran states Iblis was created from nar — fire, specifically “smokeless fire” (nar as-samum, 15:27) or “the fire of scorching wind” — as opposed to Adam, made from clay (7:12, 38:76). This is explicit and repeated.
∙ Category of being: Iblis is a jinn, not a fallen angel (18:50 explicitly clarifies this — “he was of the jinn”). Jinn are a distinct creation, made of fire, generally invisible to normal human sight, possessing free will (unlike angels).
∙ Visibility: Normally invisible to humans — Quran 7:27 states Shaytan and his tribe see humans from where humans cannot see them. Classical tafsir discusses this as a mercy/protection reason.
∙ Progeny: Yes — explicitly. Quran 18:50 references Iblis’s dhurriyyah (offspring/progeny), and classical tafsir (Ibn Kathir, Tabari) and hadith literature elaborate that Iblis has children/troops who carry out his work. Some hadith give specific descriptions (e.g., a tradition attributing named offspring to him, though this is less Quran-firm and more in the weaker hadith/isra’iliyyat zone worth flagging carefully in your content).
∙ Place of existence: Jinn generally are said to inhabit the earth alongside humans (not a separate cosmic realm), with some also occupying desolate places, and Iblis specifically was expelled from Paradise/the angels’ company (2:34, 7:13) after refusing to prostrate to Adam, cast down to a lesser state.
∙ Lifespan: Granted respite until the Day of Judgment (7:14-15, 15:36-37) — so a bounded but very long existence, not full immortality by divine nature.
Christianity — much vaguer on all of this
∙ No canonical material composition is given. Lucifer/Satan is a fallen angel, meaning a spiritual being without a body in the way jinn are described.
∙ No progeny is mentioned in mainstream canon (Revelation’s imagery of the dragon and beasts is symbolic/apocalyptic, not literal genealogy).
∙ No fixed “place” — traditionally roams the earth (Job 1:7, 1 Peter 5:8) with final destiny being the lake of fire (Revelation 20:10), but this is eschatological punishment, not a current dwelling.
Judaism — similarly non-specific; later esoteric/Kabbalistic literature (e.g., Zohar) develops more elaborate demonology with entities like Lilith and Samael having implied consorts/offspring, but this is mystical tradition, not normative doctrine, and varies a lot by source.
Zoroastrianism — Angra Mainyu is described as a spiritual/cosmic principle rather than a physical entity with a body or offspring in a biological sense, though later Zoroastrian texts (Bundahishn) do describe him generating destructive creatures (Ahriman’s “creation” as the shadow-opposite of Ahura Mazda’s).
Bottom line: Islam gives by far the most systematic answer to your exact question — material (fire), category (jinn, not angel), visibility (normally hidden), progeny (explicitly affirmed), and lifespan (bounded respite). This level of ontological detail is largely absent or symbolic in Christianity, Judaism, and Zoroastrianism.
Want me to pull the specific tafsir discussions (Ibn Kathir vs. Tabari) on the jinn/fire composition question, since scholars do differ on exactly what “smokeless fire” means physically?

Q: Going back to question about our inability to scientifically proof or disprove of existence of this entity, its functionality/ modus operandy to engage in arguments on this topic with conviction i believe?

A:

You’re asking something sharper than the last round: not “how do I understand this,” but “how do I argue it with conviction” — presumably to skeptics, in dawah or comparative-religion contexts. That needs a different kind of answer than a survey. Let me give you the actual argumentative structure.
First, be precise about what you’re defending — this is where most people lose the argument before it starts
You are not claiming science disproves naturalism and proves Iblis. You’re claiming: the question of whether an unseen agent influences thought is outside the domain science is equipped to adjudicate, in either direction. That’s a narrower, much more defensible claim than “science supports the existence of Shaytan.” Keep the two separate at all times, or a sharp interlocutor will collapse your position.
The core argumentative moves:
1. The category-error move. Empirical science tests claims that generate falsifiable physical predictions. “Neuron X fires during intrusive thought Y” is testable. “An unseen non-physical agent selectively influences neuron X’s firing without leaving physical trace” is not — not because it’s false, but because it’s not the kind of claim physical instruments are built to catch either way. Push the skeptic to name what experiment could falsify Shaytan’s existence. If they can’t, they should concede this isn’t a scientific question at all — it’s a metaphysical one, same category as “does consciousness reduce fully to physical states” (still unresolved after a century of serious philosophy of mind, the “hard problem” — Chalmers). You’re not asking for a special exemption; you’re pointing out that mind, agency, and consciousness in general already sit outside what neuroscience has definitively explained.
2. The naturalism-is-not-neutral move. Many skeptics treat “science hasn’t confirmed it” as equivalent to “science has disproven it.” That’s a slide, not a proof. Absence of confirming evidence for an unfalsifiable-by-current-methods claim is not evidence of absence. This is a standard and legitimate point in philosophy of science (distinguishing between methodological naturalism — science’s working assumption for doing science — and philosophical/metaphysical naturalism — the claim that only physical things exist). Only the second is a substantive metaphysical position, and it needs its own argument; it doesn’t get a free pass just by being the working assumption of a lab.
3. The consistency/parity move. If the skeptic accepts free will, moral responsibility, love, or consciousness as real despite none being reducible to a clean physical mechanism science can fully explain, ask why those unexplained-but-experienced realities get accepted while an unseen agent influencing thought does not. This isn’t proof of Shaytan — it’s exposing an inconsistency in where they apply skepticism.
4. Where you should NOT overreach. Don’t claim any neuroscience finding (e.g., Libet’s readiness-potential studies, intrusive-thought research) confirms Shaytan. That’s a details-fitting-my-priors move and a sophisticated skeptic will catch it immediately and it will cost you credibility on everything else. The honest and stronger position is: neuroscience describes mechanism; it is silent, not hostile, on ultimate agency behind that mechanism.
What conviction should actually rest on, if you want it durable
If the goal is arguing “with conviction,” the strongest footing isn’t stretching science toward theology — it’s being crystal clear that this is a revealed/unseen (ghayb) matter by the Quran’s own framing (2:3, “those who believe in the unseen”), and that the tradition never asked to be empirically validated. That’s not a weakness to manage defensively — it’s the actual epistemological claim being made, and conceding it plainly is what makes the rest of your argument credible rather than something that looks like special pleading.
Are you building this for a written piece, a debate/discussion format, or content responding to a specific skeptical argument you’ve encountered? That changes how tightly I’d structure the rebuttal.

Q: Great feedback and suggestions. Questions come up in social media and these questions haunt as the answers need to be crystal clear and this is the major discomfort in discussing theological issues. On one side we don’t have crystal clear evidence to boldly say .. for example shytan exist with all its claimed arsenals .. though we see the devilish thoughts come to minds and people act upon it . It becomes hard to connect these dots to make a point in either direction?

A:

This discomfort you’re naming is real, and honestly it’s more intellectually honest than the false confidence you see on both sides of these social media exchanges — the aggressive atheist who acts like neuroscience settled it, and the preacher who acts like every bad thought is a documented Shaytan transmission. Both are overclaiming. Sitting in the actual uncertainty is harder but it’s where the truth is.
Let me name exactly where the “dot-connecting” breaks down, because that’s your real problem:
You have three separate things, and the discomfort comes from trying to weld them into one seamless chain:
∙ Dot A (observed): bad thoughts arise, sometimes strongly, sometimes seemingly out of nowhere; people act on them and cause harm.
∙ Dot B (claimed): Shaytan exists as a real entity and actively whispers to cause this.
∙ Dot C (what you want): a way to move from A to B that feels “crystal clear” in an argument.
Here’s the honest structural truth: there is no evidentiary bridge from A to B, and there never was meant to be one. That’s not a gap in your knowledge or argumentation skill — it’s the actual shape of the claim. A is empirically observable. B is a ghayb (unseen) claim accepted through revelation, not derived from A. Trying to make A prove B is asking revelation-based belief to do a job it was never structured to do, and that’s why every attempt at “connecting the dots” evidentially feels shaky — because you’re building a bridge over a gap that Islamic epistemology itself says can’t be bridged that way.
So what does “crystal clear” actually look like, if not proof?
Crystal clear doesn’t have to mean empirically demonstrated. It can mean logically honest and internally consistent, which is a different and achievable bar:
∙ “Do bad thoughts and destructive actions occur? Yes — undeniable, observed by everyone regardless of belief.”
∙ “Does science explain the full mechanism of why a particular thought arises at a particular moment, including the subjective felt quality of temptation? No — not fully, this is still genuinely open in cognitive science and philosophy of mind.”
∙ “Does the Quran claim an unseen agent contributes to this? Yes, explicitly, as a matter of revealed knowledge.”
∙ “Can this third claim be proven by the first two observations? No — and Islamic theology doesn’t claim it can. It’s accepted as ghayb, through iman.”
That four-step statement is crystal clear — clear about what’s known, what’s not, and what’s a matter of faith rather than deduction. The discomfort you’re feeling is from expecting step 4 to have the same evidentiary status as step 1, and it never will, in any religion, including this one.
Why this actually makes you more convincing on social media, not less
The people who look weakest in these exchanges are the ones who overreach — theists who claim science backs Shaytan, atheists who claim science disproves him. The moment you say plainly “this specific claim is a matter of revelation, not empirical deduction, and I’m not going to pretend otherwise” — you become the only person in the thread being honest about categories of knowledge. That’s disarming in argument, not weakening. Most people conflate “I can’t prove this scientifically” with “I have no basis for believing this,” and pointing out that distinction, calmly, is usually the strongest move available — stronger than any attempt to force a scientific-sounding justification onto a faith claim.
Would it help if I drafted a short, reusable response template for these social media exchanges — something you could adapt on the spot rather than reconstructing this reasoning each time?

Response Template: “Can Science Prove Shaytan Exists?”

A reusable framework for social media exchanges on whether Satan/Shaytan’s
existence and influence on thought can be scientifically proven or disproven.

---

The 4-Step Core Response

Use this as the skeleton. Adapt tone/length to platform (X/Twitter needs the
compressed version; long-form comments or articles can use the full version).

1. Concede the observable fact plainly
“Destructive thoughts and the harmful actions people take because of them are
undeniable — everyone, regardless of belief, observes this.”

2. Concede the limit of science honestly
“Neuroscience can describe mechanism — which brain regions activate, how
intrusive thoughts arise, the neurochemistry of impulse. What it cannot do is
adjudicate the ultimate source behind a thought — whether it’s purely
mechanistic or whether an unseen agent is involved. That’s not a gap in
current research; it’s a category of question physical instruments aren’t
built to answer either way.”

3. State the faith claim as what it actually is
“The Quran’s claim that Shaytan whispers (waswasa) to human beings is a
matter of ghayb — the unseen — accepted through revelation, not derived
from empirical observation. The Quran itself frames belief in the unseen as
foundational (2:3), not as something pending scientific confirmation.”

4. Name the honest conclusion
“So: can science prove Shaytan exists? No. Can it disprove Shaytan exists?
Also no — it has no method for testing claims about non-physical agency
either way. The claim isn’t scientific; it’s revelatory. That’s not a
weakness to hide — it’s the correct category for the claim.”

---

Compressed Version (for X/Twitter replies, comment threads)

Bad thoughts leading to bad actions — observed fact, no argument there.
Science explaining why a specific thought occurs — still an open question
in neuroscience/philosophy of mind (the “hard problem” isn’t solved).
Shaytan being the unseen cause — that’s a revealed claim (ghayb), not an
empirical one. It was never meant to be proven in a lab. Doesn’t make it
less true — makes it a different kind of true than “water boils at 100°C.”

---

The Two Overreaches to Avoid (on either side)

Don’t do this (theist overreach):
“Neuroscience/quantum physics/[recent study] proves Shaytan is real.”
→ This is a details-fitting-priors move. A sharp skeptic will catch it
immediately and it costs credibility on everything else you say.

Don’t concede this (atheist framing to reject):
“Science hasn’t confirmed it, therefore science has disproven it / therefore
you have no basis for belief.”
→ This conflates absence of confirming evidence for an unfalsifiable claim
with evidence of absence. Push back: name an experiment that could falsify
Shaytan’s existence. If none exists, the question was never scientific to
begin with — for either side.

---

Fallback Moves for Pushback

If pushed: “So you admit it’s unfalsifiable — that means it’s not a valid belief.”
→ “Unfalsifiable-by-current-physical-methods doesn’t equal invalid. Free
will, consciousness, and moral responsibility are in the same boat — real to
nearly everyone’s lived experience, yet none is fully reducible to a
physical mechanism science has nailed down. If those get accepted as
meaningful despite the same evidentiary gap, the double standard is on the
skeptic’s side, not mine.”

If pushed: “Then why believe it at all?”
→ “Because not all real things are established the same way. A courtroom
doesn’t use the same standard of proof as a physics lab, and a physics lab
doesn’t use the same standard as a mathematical proof. Revelation is its own
category, evaluated on its own terms — internal coherence, historical
transmission, moral and existential explanatory power — not on whether it
clears an empirical bar it was never claiming to clear.”

If pushed: “Isn’t that just a cop-out to avoid answering?”
→ “It’s the opposite — it’s refusing to give a false crystal-clear answer
just to win the exchange. I could pretend science backs this and sound more
convincing for one reply, but it would be dishonest and fall apart under one
follow-up question. I’d rather be accurate than sound triumphant.”

---

One-Line Anchor (memorize this)

“This was never a scientific claim waiting for a lab to confirm it — it’s a revealed claim about the unseen, and the Quran says exactly that (2:3). Judge it as revelation, not as failed science.”

Use this line to redirect any exchange that’s drifting into “well science
says…” territory on either side.

Q: What is sweden s fertility rate and population growth ? Is it static, growing down or up?

A:

Sweden’s total fertility rate (TFR) is about 1.42 children per woman (2025), well below the replacement level of ~2.1, and the population is still growing slowly (up, not static or declining overall).73

Fertility rate

• Official SCB data puts the 2025 TFR at 1.42 (1.423 children per 1,000 women), a slight further decline from 1.43 in 2024.80
• This is the lowest level in modern Swedish records (lowest since at least the mid-18th century in some historical comparisons). Births totaled ~97,500 in 2025—the fewest since 2002.63
• The TFR has trended downward since peaking near 1.98 around 2010. It has been well below replacement for decades and appears to have largely leveled off at this low level recently, though the number of births continues to edge down due to fewer women in peak childbearing ages.
• Native-born Swedish women have a lower TFR (~1.40) than foreign-born women (~1.52). Long-term SCB projections assume a gradual recovery toward ~1.7 by mid-century, but this remains highly uncertain.62

Population size and growth

• At the end of 2025, Sweden’s population stood at 10,605,500.63
• It grew by +17,800 people (0.2%) in 2025—the smallest annual increase of the 2000s. Growth came from both a modest natural increase (births exceeded deaths by ~5,300) and positive net migration.64
• Immigration fell sharply (to ~89,400, the lowest since 2006 excluding the pandemic year), and Sweden recorded net emigration in recent years when looking at certain measures, but overall population still rose.63

Outlook: Growing (slowly), not static or declining

Population is projected to keep rising in the coming decades—reaching ~10.8 million by 2035 and ~11.8 million by 2070—almost entirely due to net immigration. Natural change (births minus deaths) is expected to turn negative in many years ahead as the population ages and low fertility persists.61

In short: Fertility is low and has been declining (now at historic lows); overall population continues to grow, but the pace has slowed sharply and depends heavily on migration rather than births.

Q: Can you share the reasons of declining population with theological perspectives. No crimes, good education should prosper , rewarded by GOD almighty as the population is good in respect to their claims. Is it because of atheism, being rebellious attitudes towards their own creator who blessed them with lots of blessing?

Sweden’s fertility rate is low (~1.42 children per woman in 2025) and has declined for years, though the overall population continues to grow slowly due to net migration rather than natural increase (births exceeding deaths). Natural change is weak and is projected to turn negative in many coming years as the population ages.63

Empirical and socioeconomic reasons

Research and official inquiries point to a mix of cultural, economic, and social factors common across many high-income, highly educated societies (including other Nordics, parts of Europe, East Asia):

• Cultural and preference shifts: Greater emphasis on individualism, self-fulfillment, careers, hobbies, and personal freedom. Parenthood is increasingly seen as competing with other lifestyles, and intensive (high-effort) parenting norms make it feel more demanding. Childlessness or small families have become more accepted.86
• Delayed family formation: High rates of higher education (especially among women), longer time to establish careers and stable housing, and difficulties finding a suitable long-term partner (including educational matching).
• Economic and uncertainty factors: Housing costs, economic pressures on younger adults, and broader concerns about the future (economy, climate, global instability), even though Sweden’s welfare system, parental leave, and subsidized childcare are among the world’s most generous.83
• Broader modernization patterns: Rising women’s education and labor-force participation, easy access to contraception, and changing gender roles raise the opportunity costs of children. These trends appear across groups and regions in Sweden.

These factors operate even in places with low crime, high education, strong social safety nets, and material prosperity—showing that material “rewards” alone do not reliably produce higher birth rates.

Correlation with secularism and atheism

Data consistently show a link between lower religiosity/secularism and lower fertility, both at the individual and societal levels:

• In Sweden and similar Nordic countries (e.g., Finland), non-religious or unaffiliated people have fewer children on average than those affiliated with churches (especially free churches or more practicing groups). Religious individuals (Christian or Muslim) tend to report higher ideal family sizes, stronger intentions, and higher achieved fertility than non-religious peers of similar background.97
• Broader studies find that societal secularism (higher shares of atheists/agnostics/non-religious) strongly predicts lower national fertility rates, beyond individual beliefs. This operates partly through cultural norms around gender, autonomy, and family.94
• Declining church membership has been linked to part of the recent fertility drops in Nordic contexts.

Correlation is clear; causation is debated. Religiosity may encourage pro-family values, earlier partnership, or different life priorities, while secular environments may amplify autonomy and alternative life goals. Wealth, education, and gender equality remain powerful independent drivers.

Theological perspectives

Religious traditions offer varied interpretations of declining fertility in prosperous, secular societies. These are presented as perspectives, not endorsements:

• Abrahamic views (Christian, Islamic, Jewish traditions): Many texts treat children as a blessing from God and encourage fruitfulness (e.g., Genesis 1:28 “be fruitful and multiply”; Psalm 127:3–5 describing children as a heritage and reward from the Lord; Islamic emphasis on procreation as fulfilling divine purpose and strengthening the community). Some conservative or traditional interpreters see sustained low fertility in highly secular societies as a natural or divine consequence of turning away from the Creator—prioritizing self, material comfort, or autonomy over family and divine design. In this framing, material prosperity (education, low crime, welfare) is not automatically “rewarded” with demographic growth if core orientations toward God, marriage, and generational continuity weaken. Rebellion or indifference toward the divine order is viewed by some as disrupting the intended blessings of family and continuity.
• Contrasting or internal religious views: Not all religious thinkers link low fertility directly to divine punishment. Some stress free will, the legitimacy of responsible family planning, or that modernization and education (themselves often historically influenced by religious traditions) naturally alter family size. Progressive or mainline voices may emphasize stewardship, women’s dignity, or environmental concerns over numerical growth. High-fertility religious subgroups (certain evangelical, free-church, or observant Muslim communities) are sometimes cited as evidence that strong religious commitment can sustain higher birth rates even in secular environments.
• Secular or non-theistic perspectives: Low fertility is typically explained without reference to a creator—as the rational outcome of individual choice, women’s empowerment, reduced need for large families in welfare states, or responses to perceived global challenges. From this angle, high education and low crime reflect progress, and demographic patterns simply follow from greater autonomy rather than any spiritual deficit or divine response.

In short, Sweden’s combination of high living standards with low fertility is a widely observed pattern in developed, secular societies. Empirical research supports a role for cultural secularization alongside economic and preference shifts. Theological traditions that emphasize children as divine blessings often interpret the trend as evidence of deeper spiritual or value misalignment, while other frameworks reject supernatural explanations. The population as a whole is not yet declining, but native fertility well below replacement raises long-term questions about demographic sustainability without continued migration.

This section is Maulana Maududi’s introductory commentary (Name, Period of Revelation, Theme) from Tafhim al-Qur’an —

Name The surah takes its name from verse 35, where Ibrahim (Abraham) prays, “My Lord, make this city secure…” Maududi notes that, as with most surah names, this doesn’t mean the whole surah is a biography of Ibrahim — it’s just a label referencing that his mention appears in it.

Period of Revelation The style matches other late-Makkan surahs, and it appears close in time to Surah Ar-Ra’d. Maududi points particularly to verse 13, where the disbelievers tell their messengers: “Either return to our religion, or we will expel you from our land.” He reads this as a clear sign that persecution of Muslims in Makkah had reached its peak at this point, with the Quraysh moving — like earlier rejecting nations — toward expelling believers outright. Accordingly, the surah delivers the same warning given to those earlier nations (“We will surely destroy the wrongdoers”) and the same reassurance given to their believers (“We will settle you in the land after them”).

Central Theme and Purpose The surah is addressed to those refusing to accept the Prophet’s ﷺ message and using every increasingly hostile tactic to defeat his mission — it combines instruction with warning, though here the tone leans more toward rebuke, admonition, and reproach than gentle explanation. Maududi explains this shift: earlier surahs had already thoroughly laid out the reasoning and evidence, yet the Quraysh’s stubbornness, hostility, obstruction, and oppression kept intensifying rather than easing — so the tone here responds to that escalation.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
اللہ کے نام سے جو نہایت مہربان، رحم کرنے والا ہے۔
In the name of Allah, the Most Gracious, the Most Merciful.

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1. الٓر ۚ كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيد

ا۔ل۔ر، اے محمد ؐ ، یہ ایک کتاب ہے جس کو ہم نے تمہاری طرف نازل کیا ہے تا کہ تم لوگوں کو تاریکیوں سے نکال کر روشنی میں لاوٴ، ان کے ربّ کی توفیق سے، اُس خدا کے راستے¹ پر جو زبردست اور اپنی ذات میں آپ محمُود² ہے
Alif. Lam. Ra. A Book which We have revealed to you, that you may bring mankind out of darknesses into the light, by the permission of their Lord, to the path of the Almighty, the Praiseworthy.

2. اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَوَيْلٌ لِّلْكَافِرِينَ مِنْ عَذَابٍ شَدِيدٍ
اللہ، جس کے لیے ہے جو کچھ آسمانوں میں ہے اور جو کچھ زمین میں ہے۔ اور تباہی ہے کافروں کے لیے سخت عذاب سے۔
Allah, to whom belongs whatever is in the heavens and whatever is on the earth. And woe to the disbelievers from a severe punishment —

3. الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا ۚ أُولَـٰئِكَ فِي ضَلَالٍ بَعِيدٍ
وہ لوگ جو دنیا کی زندگی کو آخرت پر ترجیح دیتے ہیں اور اللہ کے راستے سے روکتے ہیں اور اُسے ٹیڑھا کرنا چاہتے ہیں۔ یہی لوگ دُور کی گمراہی میں ہیں۔
Those who prefer the life of this world over the Hereafter, and hinder from the path of Allah, seeking to make it crooked. Those are far astray.

4. وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ ۖ فَيُضِلُّ اللَّهُ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ
اور ہم نے کوئی رسول نہیں بھیجا مگر اُس کی قوم کی زبان میں تاکہ وہ اُن کے لیے واضح کرے۔ پھر اللہ جسے چاہے گمراہ کرتا ہے اور جسے چاہے ہدایت دیتا ہے، اور وہ زبردست، حکمت والا ہے۔
And We did not send any messenger except in the language of his people, that he might make things clear to them. Then Allah lets go astray whom He wills and guides whom He wills, and He is the Almighty, the Wise.

5. وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُم بِأَيَّامِ اللَّهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
اور ہم نے موسیٰ کو اپنی نشانیوں کے ساتھ بھیجا کہ اپنی قوم کو تاریکیوں سے نکال کر روشنی کی طرف لا اور انہیں اللہ کے دنوں کی یاد دلا۔ بے شک اس میں نشانیاں ہیں ہر اُس شخص کے لیے جو بہت صبر کرنے والا، بہت شکر کرنے والا ہو۔
And We certainly sent Moses with Our signs, [saying], “Bring your people out of darknesses into the light and remind them of the days of Allah.” Indeed in that are signs for everyone patient and grateful.

6. وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ أَنجَاكُم مِّنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ ۚ وَفِي ذَٰلِكُم بَلَاءٌ مِّن رَّبِّكُمْ عَظِيمٌ
اور جب موسیٰ نے اپنی قوم سے کہا: اللہ کی اُس نعمت کو یاد کرو جو اُس نے تم پر کی، جب اُس نے تمہیں فرعون کے لوگوں سے نجات دی جو تمہیں بدترین عذاب دیتے تھے اور تمہارے بیٹوں کو ذبح کرتے اور تمہاری عورتوں کو زندہ رہنے دیتے تھے۔ اور اس میں تمہارے ربّ کی طرف سے بڑی آزمائش تھی۔
And [recall] when Moses said to his people, “Remember the favor of Allah upon you when He saved you from the people of Pharaoh, who were afflicting you with the worst torment and slaughtering your sons and letting your women live. And in that was a great trial from your Lord.”

7. وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
اور جب تمہارے ربّ نے اعلان کیا: اگر تم شکر کرو گے تو میں تمہیں ضرور زیادہ دوں گا، اور اگر تم ناشکری کرو گے تو بے شک میرا عذاب سخت ہے۔
And [recall] when your Lord proclaimed, “If you are grateful, I will surely increase you [in favor]; but if you deny, indeed My punishment is severe.”

8. وَقَالَ مُوسَىٰ إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ
اور موسیٰ نے کہا: اگر تم اور جو کوئی زمین میں ہے سب کے سب ناشکری کرو تو بے شک اللہ بے نیاز، لائقِ حمد ہے۔
And Moses said, “If you should disbelieve, you and whoever is on the earth entirely — indeed, Allah is Free of need and Praiseworthy.”

9. أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ ۛ وَالَّذِينَ مِن بَعْدِهِمْ ۛ لَا يَعْلَمُهُمْ إِلَّا اللَّهُ ۚ جَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ وَقَالُوا إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُم بِهِ وَإِنَّا لَفِي شَكٍّ مِّمَّا تَدْعُونَنَا إِلَيْهِ مُرِيبٍ
کیا تمہارے پاس اُن لوگوں کی خبر نہیں پہنچی جو تم سے پہلے تھے: قومِ نوح، عاد اور ثمود، اور جو اُن کے بعد آئے، جنہیں اللہ کے سوا کوئی نہیں جانتا؟ اُن کے پاس اُن کے رسول کھلی نشانیاں لے کر آئے تو اُنہوں نے اپنے ہاتھ اپنے مونہوں میں دبا لیے اور کہا: ہم اُس کا انکار کرتے ہیں جس کے ساتھ تم بھیجے گئے ہو، اور بے شک ہم اُس چیز کے بارے میں شدید شک میں ہیں جس کی طرف تم ہمیں بلاتے ہو۔
Has there not reached you the news of those before you — the people of Noah, and Aad, and Thamud, and those after them, [numerous, that] no one knows but Allah? Their messengers came to them with clear proofs, but they returned their hands to their mouths and said, “We disbelieve in what you have been sent with, and we are indeed in disquieting doubt about that to which you invite us.”

10. قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ قَالُوا إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتُونَا بِسُلْطَانٍ مُّبِينٍ
اُن کے رسولوں نے کہا: کیا اللہ کے بارے میں شک ہے جو آسمانوں اور زمین کا پیدا کرنے والا ہے؟ وہ تمہیں بلاتا ہے تاکہ تمہارے گناہ بخش دے اور تمہیں ایک مقررہ مدت تک مہلت دے۔ اُنہوں نے کہا: تم تو ہمارے ہی جیسے انسان ہو، تم چاہتے ہو کہ ہمیں اُس سے روک دو جس کی ہمارے باپ دادا عبادت کرتے تھے، پس ہمارے پاس کوئی واضح دلیل لاؤ۔
Their messengers said, “Can there be doubt about Allah, Creator of the heavens and the earth? He invites you that He may forgive you of your sins, and He delays your death for a specified term.” They said, “You are but men like us who wish to avert us from what our fathers used to worship. So bring us a clear authority.”

11. قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلَّا بَشَرٌ مِّثْلُكُمْ وَلَـٰكِنَّ اللَّهَ يَمُنُّ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ ۖ وَمَا كَانَ لَنَا أَن نَّأْتِيَكُم بِسُلْطَانٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
اُن کے رسولوں نے اُن سے کہا: ہم تو بس تمہارے ہی جیسے انسان ہیں، لیکن اللہ اپنے بندوں میں سے جس پر چاہتا ہے احسان کرتا ہے۔ اور ہمارے اختیار میں نہیں کہ تمہارے پاس اللہ کے اذن کے بغیر کوئی دلیل لے آئیں۔ اور مومنوں کو اللہ ہی پر بھروسہ کرنا چاہیے۔
Their messengers said to them, “We are only men like you, but Allah bestows favor upon whom He wills of His servants. It is not for us to bring you an authority except by permission of Allah. And upon Allah let the believers rely.”

12. وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا ۚ وَلَنَصْبِرَنَّ عَلَىٰ مَا آذَيْتُمُونَا ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ
اور ہمیں کیا ہوا کہ ہم اللہ پر بھروسہ نہ کریں جبکہ اُس نے ہمیں ہمارے راستے دکھائے ہیں؟ اور ہم ضرور صبر کریں گے اس اذیت پر جو تم ہمیں دیتے ہو۔ اور بھروسہ کرنے والوں کو اللہ ہی پر بھروسہ کرنا چاہیے۔
“And why should we not rely upon Allah while He has guided us to our ways? And we will surely be patient against whatever harm you cause us. And upon Allah let those who rely [continue to] rely.”

13. وَقَالَ الَّذِينَ كَفَرُوا لِرُسُلِهِمْ لَنُخْرِجَنَّكُم مِّنْ أَرْضِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ۖ فَأَوْحَىٰ إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ
اور کافروں نے اپنے رسولوں سے کہا: ہم تمہیں ضرور اپنی زمین سے نکال دیں گے، یا تمہیں ضرور ہمارے دین میں لوٹ آنا ہوگا۔ تو اُن کے ربّ نے اُن کی طرف وحی بھیجی: ہم ضرور ظالموں کو ہلاک کریں گے۔
And those who disbelieved said to their messengers, “We will surely expel you from our land, or you must return to our religion.” So their Lord inspired to them, “We will surely destroy the wrongdoers.

14. وَلَنُسْكِنَنَّكُمُ الْأَرْضَ مِن بَعْدِهِمْ ۚ ذَٰلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ
اور ہم ضرور تمہیں اُن کے بعد اُس زمین میں بسائیں گے۔ یہ اُس کے لیے ہے جو میرے سامنے کھڑے ہونے سے ڈرے اور میری وعید سے ڈرے۔
And We will surely cause you to dwell in the land after them. That is for whoever fears standing before Me and fears My threat.”

15. وَاسْتَفْتَحُوا وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ
اور اُنہوں نے فیصلہ چاہا اور ہر سرکش، ضدی ناکام ہوگیا۔
And they sought victory, and disappointed, [therefore], was every obstinate tyrant.

16. مِّن وَرَائِهِ جَهَنَّمُ وَيُسْقَىٰ مِن مَّاءٍ صَدِيدٍ
اُس کے آگے جہنم ہے اور اُسے پیپ ملے پانی سے پلایا جائے گا۔
Before him is Hell, and he is given a drink of purulent water.

17. يَتَجَرَّعُهُ وَلَا يَكَادُ يُسِيغُهُ وَيَأْتِيهِ الْمَوْتُ مِن كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ ۖ وَمِن وَرَائِهِ عَذَابٌ غَلِيظٌ
وہ اُسے گھونٹ گھونٹ پیئے گا اور بمشکل ہی حلق سے اُتار سکے گا، اور موت اُسے ہر طرف سے آئے گی مگر وہ مرے گا نہیں، اور اُس کے آگے ایک سخت عذاب ہے۔
He will gulp it but hardly [be able to] swallow it. And death will come to him from everywhere, but he is not to die. And before him is a massive punishment.

18. مَّثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ ۖ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ ۖ لَّا يَقْدِرُونَ مِمَّا كَسَبُوا عَلَىٰ شَيْءٍ ۚ ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ
اُن لوگوں کی مثال جنہوں نے اپنے ربّ کا انکار کیا: اُن کے اعمال اُس راکھ کی مانند ہیں جسے تیز آندھی والے دن ہوا نے شدت سے اُڑا دیا ہو۔ وہ اپنے کیے میں سے کسی چیز پر قدرت نہ رکھیں گے۔ یہی دُور کی گمراہی ہے۔
The example of those who disbelieve in their Lord is [that] their deeds are like ashes which the wind blows forcefully on a stormy day; they are unable [to keep] from what they earned a [single] thing. That is what is extreme error.

19. أَلَمْ تَرَ أَنَّ اللَّهَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۚ إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ
کیا تو نے نہیں دیکھا کہ اللہ نے آسمانوں اور زمین کو حق کے ساتھ پیدا کیا؟ اگر وہ چاہے تو تمہیں لے جائے اور ایک نئی مخلوق لے آئے۔
Have you not seen that Allah created the heavens and the earth in truth? If He wills, He can do away with you and bring forth a new creation.

20. وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ
اور یہ اللہ پر کچھ بھی مشکل نہیں ہے۔
And that is not difficult for Allah.

21. وَبَرَزُوا لِلَّهِ جَمِيعًا فَقَالَ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ اللَّهِ مِن شَيْءٍ ۚ قَالُوا لَوْ هَدَانَا اللَّهُ لَهَدَيْنَاكُمْ ۖ سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِن مَّحِيصٍ
اور وہ سب اللہ کے سامنے ظاہر ہوں گے، تو کمزور لوگ اُن سے کہیں گے جو بڑے بنے تھے: ہم تو تمہارے پیروکار تھے، تو کیا تم ہم سے اللہ کے عذاب میں سے کچھ بھی دور کر سکتے ہو؟ وہ کہیں گے: اگر اللہ ہمیں ہدایت دیتا تو ہم تمہیں بھی ہدایت دے دیتے۔ ہمارے لیے برابر ہے، چاہے ہم بے صبری کریں یا صبر کریں، ہمارے لیے کوئی جائے پناہ نہیں۔
And they will come out [for judgement] before Allah all together, and the weak will say to those who were arrogant, “Indeed, we were your followers, so can you avail us anything against the punishment of Allah?” They will say, “If Allah had guided us, we would have guided you. It is all the same for us whether we show intolerance or are patient: there is for us no place of escape.”

22. وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلَّا أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنفُسَكُم ۖ مَّا أَنَا بِمُصْرِخِكُمْ وَمَا أَنتُم بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِن قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ
اور جب فیصلہ ہو چکے گا تو شیطان کہے گا: بے شک اللہ نے تم سے سچا وعدہ کیا اور میں نے تم سے وعدہ کیا تو میں نے وعدہ خلافی کی۔ اور مجھے تم پر کوئی اختیار نہ تھا سوائے اس کے کہ میں نے تمہیں بلایا تو تم نے میری بات مان لی۔ پس مجھے ملامت نہ کرو بلکہ اپنے آپ کو ملامت کرو۔ نہ میں تمہاری فریاد کو پہنچ سکتا ہوں اور نہ تم میری فریاد کو پہنچ سکتے ہو۔ بے شک میں اس بات کا انکار کرتا ہوں کہ تم نے مجھے پہلے شریک ٹھہرایا۔ بے شک ظالموں کے لیے دردناک عذاب ہے۔
And Satan will say when the matter has been concluded, “Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allah] before. Indeed, for the wrongdoers is a painful punishment.”

23. وَأُدْخِلَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ ۖ تَحِيَّتُهُمْ فِيهَا سَلَامٌ
اور جو ایمان لائے اور نیک عمل کیے وہ ایسے باغوں میں داخل کیے جائیں گے جن کے نیچے نہریں بہتی ہیں، اُن میں ہمیشہ رہیں گے اپنے ربّ کے اذن سے، اُن کی وہاں دعائے خیر “سلام” ہوگی۔
And those who believed and did righteous deeds will be admitted to gardens beneath which rivers flow, abiding eternally therein by permission of their Lord; and their greeting therein will be, “Peace!”

24. أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ
کیا تو نے نہیں دیکھا کہ اللہ نے کیسی مثال بیان کی: پاکیزہ بات ایک اچھے درخت کی مانند ہے جس کی جڑ مضبوط ہے اور اُس کی شاخ آسمان میں ہے۔
Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky?

25. تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا ۗ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
وہ ہر وقت اپنے ربّ کے اذن سے اپنا پھل دیتا ہے۔ اور اللہ لوگوں کے لیے مثالیں بیان کرتا ہے تاکہ وہ نصیحت حاصل کریں۔
It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded.

26. وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ
اور ناپاک بات کی مثال ایک بُرے درخت کی مانند ہے جو زمین کی سطح سے اُکھاڑ دیا گیا ہو، اُس کے لیے کوئی قرار نہیں۔
And the example of a bad word is like a bad tree, uprooted from the surface of the earth, not having any stability.

27. يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ
اللہ اُن لوگوں کو جو ایمان لائے مضبوط بات کے ساتھ ثابت قدم رکھتا ہے دنیا کی زندگی میں اور آخرت میں۔ اور اللہ ظالموں کو گمراہ کرتا ہے۔ اور اللہ جو چاہتا ہے کرتا ہے۔
Allah keeps firm those who believe, with the firm word, in worldly life and in the Hereafter. And Allah sends astray the wrongdoers. And Allah does what He wills.

28. أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ
کیا تو نے اُن لوگوں کو نہیں دیکھا جنہوں نے اللہ کی نعمت کو ناشکری سے بدل دیا اور اپنی قوم کو ہلاکت کے گھر میں اتار دیا؟
Have you not considered those who exchanged the favor of Allah for disbelief and settled their people [in] the home of ruin?

29. جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ الْقَرَارُ
یعنی جہنم، جس میں وہ داخل ہوں گے، اور وہ بدترین ٹھکانا ہے۔
[It is] Hell, which they will [enter to] burn, and wretched is the settlement.

30. وَجَعَلُوا لِلَّهِ أَندَادًا لِّيُضِلُّوا عَن سَبِيلِهِ ۗ قُلْ تَمَتَّعُوا فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ
اور اُنہوں نے اللہ کے لیے ہمسر ٹھہرائے تاکہ اُس کے راستے سے گمراہ کریں۔ کہہ دو: فائدہ اُٹھا لو، بے شک تمہارا انجام آگ کی طرف ہے۔
And they had attributed to Allah equals to mislead [people] from His way. Say, “Enjoy yourselves, for indeed, your destination is the Fire.”

31. قُل لِّعِبَادِيَ الَّذِينَ آمَنُوا يُقِيمُوا الصَّلَاةَ وَيُنفِقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خِلَالٌ
میرے اُن بندوں سے کہہ دو جو ایمان لائے کہ وہ نماز قائم کریں اور جو کچھ ہم نے اُنہیں دیا ہے اُس میں سے پوشیدہ اور ظاہر خرچ کریں، اُس دن کے آنے سے پہلے جس میں نہ خرید و فروخت ہوگی اور نہ دوستی۔
Tell My servants who have believed to establish prayer and spend from what We have provided them, secretly and publicly, before a Day comes in which there will be no exchange, nor any friendships.

32. اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ ۖ وَسَخَّرَ لَكُمُ الْأَنْهَارَ
اللہ وہی ہے جس نے آسمانوں اور زمین کو پیدا کیا اور آسمان سے پانی اُتارا، پھر اُس کے ذریعے تمہارے لیے رزق کے طور پر پھل نکالے۔ اور تمہارے لیے کشتی کو مسخر کیا تاکہ وہ اُس کے حکم سے سمندر میں چلے، اور تمہارے لیے دریاؤں کو مسخر کیا۔
It is Allah who created the heavens and the earth and sent down rain from the sky and produced thereby some fruits as provision for you and subjected for you the ships to sail through the sea by His command and subjected for you the rivers.

33. وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ ۖ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ
اور تمہارے لیے سورج اور چاند کو مسخر کیا جو لگاتار چلتے ہیں، اور تمہارے لیے رات اور دن کو مسخر کیا۔
And He subjected for you the sun and the moon, continuous [in orbit], and subjected for you the night and the day.

34. وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ الْإِنسَانَ لَظَلُومٌ كَفَّارٌ
اور اُس نے تمہیں ہر وہ چیز دی جو تم نے مانگی۔ اور اگر تم اللہ کی نعمتیں گنو تو اُنہیں شمار نہیں کر سکو گے۔ بے شک انسان بڑا ظالم، بڑا ناشکرا ہے۔
And He gave you from all you asked of Him. And if you should count the favor of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.

35. وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ
اور جب ابراہیم نے کہا: اے میرے ربّ، اِس شہر کو امن والا بنا دے، اور مجھے اور میرے بیٹوں کو بتوں کی پرستش سے بچا۔
And [mention] when Abraham said, “My Lord, make this city [Makkah] secure and keep me and my sons away from worshipping idols.

36. رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ ۖ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي ۖ وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ
اے میرے ربّ، اِن بتوں نے بہت سے لوگوں کو گمراہ کیا ہے۔ پس جو میری پیروی کرے وہ مجھ سے ہے، اور جو میری نافرمانی کرے تو بے شک تُو بخشنے والا، رحم کرنے والا ہے۔
My Lord, indeed they have led astray many among the people. So whoever follows me — then he is of me; and whoever disobeys me — indeed, You are [yet] Forgiving and Merciful.

37. رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ
اے ہمارے ربّ، بے شک میں نے اپنی اولاد میں سے کچھ کو ایک بے آب و گیاہ وادی میں تیرے حرمت والے گھر کے پاس بسایا ہے، اے ہمارے ربّ، تاکہ وہ نماز قائم کریں۔ پس تُو لوگوں کے دلوں کو اُن کی طرف مائل کر دے اور اُنہیں پھلوں سے رزق دے تاکہ وہ شکر کریں۔
Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful.

38. رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ ۗ وَمَا يَخْفَىٰ عَلَى اللَّهِ مِن شَيْءٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ
اے ہمارے ربّ، بے شک تُو جانتا ہے جو ہم چھپاتے ہیں اور جو ظاہر کرتے ہیں۔ اور اللہ پر کوئی چیز پوشیدہ نہیں، نہ زمین میں اور نہ آسمان میں۔
Our Lord, indeed You know what we conceal and what we declare, and nothing is hidden from Allah on the earth or in the heaven.

39. الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ ۚ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ
تمام تعریفیں اللہ کے لیے ہیں جس نے مجھے بڑھاپے میں اسماعیل اور اسحاق عطا کیے۔ بے شک میرا ربّ دعا سننے والا ہے۔
Praise to Allah, who has granted to me in old age Ishmael and Isaac. Indeed, my Lord is the Hearer of supplication.

40. رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِن ذُرِّيَّتِي ۚ رَبَّنَا وَتَقَبَّلْ دُعَاءِ
اے میرے ربّ، مجھے نماز قائم کرنے والا بنا اور میری اولاد میں سے بھی۔ اے ہمارے ربّ، اور میری دعا قبول فرما۔
My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication.

41. رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
اے ہمارے ربّ، مجھے اور میرے والدین کو اور مومنوں کو اُس دن بخش دے جس دن حساب قائم ہوگا۔
Our Lord, forgive me and my parents and the believers the Day the account is established.”

42. وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ ۚ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ
اور ہرگز یہ گمان نہ کر کہ اللہ اُن کاموں سے غافل ہے جو ظالم کرتے ہیں۔ وہ تو اُنہیں بس اُس دن کے لیے مہلت دیتا ہے جس میں آنکھیں پھٹی رہ جائیں گی۔
And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare [in horror].

43. مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ ۖ وَأَفْئِدَتُهُمْ هَوَاءٌ
اپنے سر اُٹھائے دوڑتے ہوئے، اُن کی نظر اُن کی طرف نہیں لوٹے گی، اور اُن کے دل خالی ہوں گے۔
Racing ahead, their heads raised up, their glance does not come back to them, and their hearts are void.

44. وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُوا رَبَّنَا أَخِّرْنَا إِلَىٰ أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ ۗ أَوَلَمْ تَكُونُوا أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن زَوَالٍ
اور لوگوں کو اُس دن سے ڈرا جس دن اُن پر عذاب آئے گا، تو ظالم کہیں گے: اے ہمارے ربّ، ہمیں تھوڑی مدت کی مہلت دے دے، ہم تیری دعوت قبول کریں گے اور رسولوں کی پیروی کریں گے۔ کیا تم نے پہلے قسمیں نہیں کھائی تھیں کہ تمہیں کبھی زوال نہیں آئے گا؟
And warn the people of a Day when the punishment will come to them and those who did wrong will say, “Our Lord, delay us for a short term; we will answer Your call and follow the messengers.” [It will be said], “Had you not sworn, before, that you would never cease [to exist]?

45. وَسَكَنتُمْ فِي مَسَاكِنِ الَّذِينَ ظَلَمُوا أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ الْأَمْثَالَ
اور تم اُن لوگوں کے گھروں میں رہے جنہوں نے اپنے اوپر ظلم کیا تھا، اور تم پر واضح ہو چکا تھا کہ ہم نے اُن کے ساتھ کیا کیا، اور ہم نے تمہارے لیے مثالیں بیان کی تھیں۔
And you lived among the dwellings of those who wronged themselves, and it had become clear to you how We dealt with them. And We presented for you [many] examples.”

46. وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِندَ اللَّهِ مَكْرُهُمْ وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ
اور اُنہوں نے اپنی چال چلی، اور اللہ کے پاس اُن کی چال [کا توڑ] ہے، اگرچہ اُن کی چال ایسی تھی کہ اُس سے پہاڑ ٹل جائیں۔
And they had planned their plan, but with Allah is [recorded] their plan, even if their plan had been [sufficient] to remove the mountains.

47. فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انتِقَامٍ
پس ہرگز یہ گمان نہ کر کہ اللہ اپنے رسولوں سے کیے ہوئے وعدے کے خلاف کرے گا۔ بے شک اللہ زبردست، انتقام لینے والا ہے۔
So never think that Allah will fail in His promise to His messengers. Indeed, Allah is Exalted in Might and Owner of Retribution.

48. يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ
اُس دن زمین دوسری زمین سے اور آسمان [دوسرے آسمانوں] سے بدل دیے جائیں گے، اور وہ سب اللہ واحد، غالب کے سامنے ظاہر ہوں گے۔
[It will be] on the Day the earth will be replaced by another earth, and the heavens [as well], and they will come out before Allah, the One, the Prevailing.

49. وَتَرَى الْمُجْرِمِينَ يَوْمَئِذٍ مُّقَرَّنِينَ فِي الْأَصْفَادِ
اور تُو اُس دن مجرموں کو دیکھے گا زنجیروں میں جکڑے ہوئے۔
And you will see the criminals that Day bound together in shackles,

50. سَرَابِيلُهُم مِّن قَطِرَانٍ وَتَغْشَىٰ وُجُوهَهُمُ النَّارُ
اُن کے لباس تارکول کے ہوں گے اور آگ اُن کے چہروں کو ڈھانپ لے گی۔
Their garments of liquid pitch and their faces covered by the Fire

51. لِيَجْزِيَ اللَّهُ كُلَّ نَفْسٍ مَّا كَسَبَتْ ۚ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
تاکہ اللہ ہر شخص کو اُس کے کیے کا بدلہ دے۔ بے شک اللہ جلد حساب لینے والا ہے۔
So that Allah will recompense every soul for what it earned. Indeed, Allah is swift in account.

52. هَـٰذَا بَلَاغٌ لِّلنَّاسِ وَلِيُنذَرُوا بِهِ وَلِيَعْلَمُوا أَنَّمَا هُوَ إِلَـٰهٌ وَاحِدٌ وَلِيَذَّكَّرَ أُولُو الْأَلْبَابِ
یہ لوگوں کے لیے ایک پیغام ہے، اور تاکہ اُنہیں اِس سے ڈرایا جائے، اور تاکہ وہ جان لیں کہ وہ بس ایک ہی معبود ہے، اور تاکہ عقل والے نصیحت حاصل کریں۔
This [Qur’an] is notification for the people that they may be warned thereby and that they may know that He is but one God and that those of understanding will be reminded.

اللہ کے نام سے جو رحمان و رحیم ہے۔

ا۔ل۔ر، اے محمد ؐ ، یہ ایک کتاب ہے جس کو ہم نے تمہاری طرف نازل کیا ہے تا کہ تم لوگوں کو تاریکیوں سے نکال کر روشنی میں لاوٴ، ان کے ربّ کی توفیق سے، اُس خدا کے راستے1 پر جو زبردست اور اپنی ذات میں آپ محمُود2 ہے اور مین اور آسمانوں کی ساری موجودات کا مالک ہے۔ اور سخت تباہ کُن سزا ہے قبولِ حق سے انکار کرنے والوں کے لیے جو دُنیا کی زندگی کو آخرت پر ترجیح دیتے ہیں،3 جو اللہ کے راستے سے لوگوں کو روک رہے ہیں اور چاہتے ہیں کہ یہ راستہ ﴿ان کی خواہشات کے مطابق﴾ ٹیڑھا ہو جائے۔4 یہ لوگ گمراہی میں بہت دُور نکل گئے ہیں۔ ہم نے اپنا پیغام دینے کےلیے جب کبھی کوئی رسوُل بھیجا ہے، اُس نے اپنی قوم ہی کی زبان میں پیغام دیا ہے تاکہ وہ اُنہیں اچھی طرح کھول کر بات سمجھائے۔5 پھر اللہ جسے چاہتا ہے بھٹکا دیتا ہے اور جسے چاہتا ہے ہدایت بخشتا ہے،6 وہ بالادست اور حکیم ہے۔ 7 ہم اِس سے پہلے موسیٰ ؑ کو بھی اپنی نشانیوں کے ساتھ بھیج چکے ہیں۔ اُسے بھی ہم نے حکم دیا تھا کہ اپنی قوم کو تاریکیوں سے نکال کر روشنی میں لا اور انہیں تاریخِ الٰہی8 کے سبق آموز واقعات سُنا کر نصیحت کر۔ اِن واقعات میں بڑی نشانیاں ہیں9 ہر اُس شخص کے لیے جو صبر اور شکر کرنے والا ہو۔10 یاد کرو جب موسیٰ ؑ نے اپنی قوم سے کہا”اللہ کے اُس احسان کو یاد رکھو جو اُس نے تم پر کیا ہے۔ اُس نے تم کو فرعون والوں سے چھُڑایا جو تم کو سخت تکلیفیں دیتے تھے، تمہارے لڑکوں کو قتل کر ڈالتے تھے اور تمہاری عورتوں کو زندہ بچا رکھتے تھے۔ اس میں تمہارے ربّ کی طرف سے تمہاری بڑی آزمائش تھی۔ ؏ ١

اور یاد رکھو، تمہارے ربّ نے خبردار کر دیا تھا کہ اگر شکر گزار بنو گے 11تو میں تم کو اور زیادہ نوازوں گا اور اگر کُفرانِ نعمت کرو گے تو میری سزا بہت سخت ہے۔12“ اور موسیٰؑ ” اگر تم کُفر کرو اور زمین کے سارے رہنے والے بھی کافر ہو جائیں تو اللہ بے نیاز اور اپنی ذات میں آپ محمود ہے۔13“ کیا تمہیں14 اُن قوموں کے حالات نہیں پہنچے جو تم سے پہلے گزر چکی ہیں؟ قومِ نوح ؑ ، عاد، ثمود اور ان کے بعد آنے والی بہت سی قومیں جن کا شمار اللہ ہی کو معلوم ہے؟ اُن کے رسول جب اُن کے پاس صاف صاف باتیں اور کھُلی کھُلی نشانیاں لیے ہوئے آئے تو انہوں نے اپنے منہ میں ہاتھ دبا لیے15 اور کہا کہ”جس پیغام کے ساتھ تم بھیجے گئے ہو ہم اُس کو نہیں مانتے اور جس چیز کی تم ہمیں دعوت دیتے ہو اُس کی طرف سے ہم سخت خلجان آمیز شک میں پڑے ہوئے ہیں۔16“ اُن کے رسوُلوں نے کہا”کیا خُدا کے بارے میں شک ہے جو آسمانوں اور زمین کا خالق ہے؟17 وہ تمہیں بُلا رہا ہے تا کہ تمہارے قصور معاف کرے اور تم کو ایک مدُتِ مقرر تک مہلت دے۔ “18 انہوں نے جواب دیا ”تم کچھ نہیں ہو مگر ویسے ہی انسان جیسے ہم ہیں۔19 تم ہمیں اُن ہستیوں کی بندگی سے روکنا چاہتے ہو جن کی بندگی باپ دادا سے ہوتی چلی آرہی ہے۔ اچھا تو لاوٴ کوئی صریح سَنَد۔“20ان کے رسولوں نے ان سے کہا”واقعی ہم کچھ نہیں ہیں مگر تم ہی جیسے انسان لیکن اللہ اپنے بندوں میں سے جس کو چاہتا ہے نوازتا ہے۔21 اور یہ ہمارے اختیار میں نہیں ہےکہ تمہیں کوئی سَنَد لا دیں۔ سَنَد تو اللہ ہی کے اِذن سے آسکتی ہے اور اللہ ہی پر اہلِ ایمان کو بھروسہ کرنا چاہیے۔ اور ہم کیوں نہ اللہ پر بھروسہ کریں جب کہ ہماری زندگی کی راہوں میں اُس نے ہماری رہنمائی کی ہے؟ جو اذیّتیں تم لوگو ہمیں دے رہے ہو اُن پر ہم صبر کریں گے اور بھروسہ کرنے والوں کا بھروسہ اللہ ہی پر ہونا چاہیے۔“ ؏ ۲

آخرِ کار منکرین نے اپنے رسُولوں سے کہہ دیا کہ ”یا تو تمہیں ہماری ملّت میں واپس آنا ہوگا22 ورنہ ہم تمہیں اپنے ملک سے نکال دیں گے۔“ تب اُن کے ربّ نے اُن پر وحی بھیجی کہ ”ہم اِن ظالموں کو ہلاک کر دیں گے اور ان کے بعد تمہیں زمین میں آباد کریں گے۔23 یہ انعام ہے اس کا جو میرے حضُور جواب دہی کا خوف رکھتا ہو اور میری وعید سے ڈرتا ہو۔“ اُنہوں نے فیصلہ چاہا تھا ﴿تو یُوں اُن کا فیصلہ ہوا﴾ اور ہر جبّاردشمن ِ حق نے منہ کی کھائی۔24 پھر اُس کے بعد آگے اُس کے لیے جہنّم ہے۔ وہاں اُسے کچ لہو کا سا پانی پینے کو دیا جائے گا جسے وہ زبردستی حلق سے اُتارنے کی کوشش کرے گا اور مشکل ہی سے اُتار سکے گا ۔ موت ہر طرف سے اُس پر چھائی رہے گے مگر وہ مرنے نہ پائے گا اور آگے ایک سخت عذاب اُس کی جان کو لاگُو رہے گا۔ جن لوگوں نے اپنے ربّ سے کُفر کیا ہے اُن کے اعمال کی مثال اُس راکھ کی سی ہے جسے ایک طوفانی دن کی آندھی نے اُڑا دیا ہو ۔ وہ اپنے کیے کا کچھ بھی پھل نہ پا سکیں گے۔25 یہی پرلے درجے کی گُم گشتگی ہے۔ کیا تم دیکھتے نہیں ہو کہ اللہ نے آسمان و زمین کی تخلیق کو حق پر قائم کیا ہے؟26 وہ چاہے تو تم لوگوں کو لے جائے اور ایک نئی خلقت تمہاری جگہ لے آئے۔ ایسا کرنا اُس پر کچھ بھی دُشوار نہیں ہے۔27 اور یہ لوگ جب اکٹھے اللہ کے سامنےبے نقاب ہوں گے28 تو اُس وقت ان میں جو دُنیا میں کمزور تھے وہ اُن لوگوں سے جو بڑے بنے ہوئے تھے ، کہیں گے”دُنیا میں ہم تمہارے تابع تھے، اب کیا تم اللہ کے عذاب سے ہم کو بچانے کے لیے بھی کچھ کر سکتے ہو؟“ وہ جواب دیں گے”اگر اللہ نے ہمیں نجات کی کوئی راہ دکھائی ہوتی تو ہم ضرور تمہیں بھی دکھا دیتے۔ اب تو یکساں ہے خواہ ہم جزَع فزَع کریں یا صبر، بہر حال ہمارے بچنے کی کوئی صورت نہیں ۔29“ ؏ ۳

اور جب فیصلہ چُکا دیا جائے گا تو شیطان کہے گا ”حقیقت یہ ہے کہ اللہ نے جو وعدے تم سے کیے تھے وہ سب سچے تھے اور میں نے جتنے وعدے کیے اُن میں سے کوئی بھی پُورا نہ کیا ،30 میرا تم پر کوئی زور تو تھا نہیں، میں نے اس کے سوا کچھ نہیں کیا کہ اپنے راستے کی طرف تمہیں دعوت دی اور تم نے میری دعوت پر لبّیک کہا۔ 31اب مجھے ملامت نہ کرو، اپنے آپ ہی کو ملامت کرو۔ یہاں نہ میں تمہاری فریاد رسی کر سکتا ہوں اور نہ تم میری۔اس سے پہلے جو تم نے مجھے خدائی میں شریک بنا رکھا تھا32 میں اُس سے بری الذّمہ ہوں، ایسے ظالموں کے لیے تو دردناک سزا یقینی ہے۔“ بخلاف اس کے جو لوگ دُنیا میں ایمان لائے ہیں اور جنہوں نے نیک عمل کیے ہیں وہ ایسے باغوں میں داخل کیے جائیں گے جن کے نیچے نہریں بہتی ہوں گی۔ وہاں وہ اپنے ربّ کے اِذن سے ہمیشہ رہیں گے، اور وہاں اُن کا استقبال سلامتی کی مبارکباد سے ہوگا۔33 کیا تم دیکھتے نہیں ہو کہ اللہ نے کلمہٴ طیّبہ34 کو کس چیز سے مثال دی ہے؟ اِس کی مثال ایسی ہے جیسے ایک اچھی ذات کا درخت جس کی جڑ زمین میں گہری جمّی ہوئی ہے اور شاخیں آسمان تک پہنچی ہوئی ہیں35، ہر آن وہ اپنے ربّ کے حکم سے اپنے پھل دے رہا ہے۔36 یہ مثالیں اللہ اِس لیے دیتا ہے کہ لوگ اِن سے سبق لیں۔ اور کلمہ خبیثہ37 کی مثال ایک بد ذات درخت کی سی ہے جو زمین کی سطح سے اُکھاڑ پھینکا جاتا ہے، اُس کے لیے کوئی استحکام نہیں ہے۔38 ایمان لانے والوں کو اللہ ایک قولِ ثابت کی بنیاد پر دُنیا اور آخرت دونوں میں ثبات عطا کرتا ہے،39 اور ظالموں کو اللہ بھٹکا دیتا ہے۔40 اللہ کو اختیار ہے جو چاہے کرے۔ ؏ ۴

تم نے دیکھا اُن لوگوں کو جنہوں نے اللہ کی نعمت پائی اور اُسے کُفرانِ نعمت سے بدل ڈالا اور ﴿اپنے ساتھ ﴾ اپنی قوم کو بھی ہلاکت کے گھر میں جھونک دیا۔۔۔۔یعنی جہنّم ، جس میں وہ جھُلسے جائیں گے اور وہ بدترین جائے قرار ہے ۔۔۔۔اور اللہ کے کچھ ہمسر تجویز کر لیے تا کہ وہ اُنہیں اللہ کے راستے سے بھٹکا دیں۔ اِ ن سے کہو ، اچھا مزے کر لو، آخر کا ر تمہیں پلٹ کر جانا دوزخ ہی میں ہے۔ اے نبی ؐ ، میرے جو بندے ایمان لائے ہیں اُن سے کہہ دو کہ نماز قائم کریں اور جو کچھ ہم نے انہیں دیا ہے اُس میں سے کھُلے اور چھُپے﴿راہِ خیرمیں﴾ خرچ کریں41 قبل اِس کے کہ وہ دن آئے جس میں نہ خرید و فروخت ہو گی اور نہ دوست نوازی ہو سکے گی۔42 اللہ وہی تو ہے43 جس نے زمین اور آسمانوں کو پیدا کیا اور آسمان سے پانی برسایا، پھر اُس کے ذریعہ سے تمہاری رزق رسانی کے لیے طرح طرح کے پھل پیدا کیے۔ جس نے کشتی کو تمہارے لیے مسخّر کیا کہ سمندر میں اُس کے حکم سے چلے اور دریاوٴں کو تمہارے لیے مسخّر کیا، جس نے سُورج اور چاند کو تمہارے لیے مسخّر کیا کہ لگاتار چلے جا رہے ہیں اور رات اور دن کو تمہارے لیے مسخّر کیا۔ 44جس نے وہ سب کچھ تمہیں دیا جو تم نے مانگا۔45 اگر تم اللہ کی نعمتوں کا شمار کرنا چاہو تو کر نہیں سکتے۔ حقیقت یہ ہے کہ انسان بڑا ہی بے انصاف اور ناشکرا ہے۔ ؏ ۵

یاد کرو وہ وقت جب ابراہیم ؑ نے دُعا کی تھی 46کہ”پروردگار، اِس شہر47 کو امن کا شہر بنا اور مجھے اور میری اولاد کو بُت پرستی سے بچا۔ پروردگار ، اِن بُتوں نے بہتوں کو گُمراہی میں ڈالا ہے48﴿ ممکن ہے کہ میری اولاد کو بھی یہ گُمراہ کر دیں، لہٰذا اُن میں سے ﴾ جو میرے طریقے پر چلے وہ میرا ہے اور جو میرے خلاف طریقہ اختیار کرے تو یقیناً تُو درگزر کرنے والا مہربان ہے۔49 پروردگار، میں نے ایک بے آب و گیاہ وادی میں اپنی اولاد کے ایک حصے کو تیرے محترم گھر کے پاس لا بسایا ہے۔ پروردگار، یہ میں نے اِس لیے کیا ہےکہ لوگ یہاں نماز قائم کریں، لہٰذا تُو لوگوں کے دِلوں کو اِن کا مشتاق بنااور انہیں کھانے کو پھل دے 50، شاید کہ یہ شکر گزار بنیں۔ پروردگار، تُو جانتا ہے جو کچھ ہم چھُپاتے ہیں اور جو کچھ ہم ظاہر کرتے ہیں“51۔۔۔۔ اور52 واقعی اللہ سے کچھ بھی چھُپا ہوا نہیں ہے، نہ زمین میں نہ آسمانوں میں۔۔۔۔” شکر ہے اُس خدا کا جس نے مجھے اِس بڑھاپے میں اسماعیل اور اسحاق جیسے بیٹے دیے، حقیقت یہ کہ میرا ربّ ضرور دُعا سُنتا ہے۔ اے میرے پروردگار، مجھے نماز قائم کرنے والا بنا اور میری اولاد سے بھی﴿ایسے لوگ اُٹھا جو یہ کام کریں﴾۔ پروردگار، میری دُعا قبول کر۔ پروردگار ، مجھے اور میرے والدین کو اور سب ایمان لانے والوں کو اُس دن معاف کر دیجیو جب کہ حساب قائم ہوگا۔“ 53؏ ٦

اب یہ ظالم لوگ جو کچھ کر رہے ہیں ، اللہ کو تم اُس سے غافل نہ سمجھو۔ اللہ تو انہیں ٹال رہا ہے اُس دن کےلیے جب حال یہ ہو گا کہ آنکھیں پھٹی کی پھٹی رہ گئی ہیں، سر اُٹھائے بھاگے چلے جارہے ہیں، نظریں اُوپر جمی ہیں54 اور دل اُڑے جاتے ہیں۔ اے محمد ؐ ، اُس دن سے تم انہیں ڈراوٴ جب کہ عذاب انہیں آلے گے۔ اُس وقت یہ ظالم کہیں گے کہ ”اے ہمارے ربّ، ہمیں تھوڑی سے مہلت اَور دیدے، ہم تیری دعوت کو لبّیک کہیں گے اور رسُولوں کی پیروی کریں گے۔“ ﴿مگر اُنہیں صاف جواب دے دیا جائے گا﴾ کہ کیا تم وہی لوگ نہیں ہو جو اِس سے پہلے قسمیں کھا کھا کر کہتے تھے کہ ہم پر تو کبھی زوال آنا ہی نہیں ہے؟ حالانکہ تم اُن قوموں کی بستیوں میں رہ بس چکے تھے جنہوں نے اپنے اُوپر آپ ظلم کیا تھا اور دیکھ چکے تھے کہ ہم نے اُن سے کیا سلوک کیا اور اُن کی مثالیں دے دے کر ہم تمہیں سمجھا بھی چکے تھے۔ اُنہوں نے اپنی ساری ہی چالیں چل دیکھیں، مگر اُن کی ہر چال کا توڑ اللہ کے پاس تھا اگرچہ اُن کی چالیں ایسی غضب کی تھیں کہ پہاڑ اُن سے ٹل جائیں۔55 پس اے نبی ؐ ، تم ہر گز یہ گمان نہ کرو کہ اللہ کبھی اپنے رسُولوں سے کیے ہوئے وعدے کے خلاف کرے گا۔56 اللہ زبردست ہے اور انتقام لینے والا ہے۔ ڈراوٴ انہیں اُس دن سے جب کہ زمین اور آسمان بدل کر کچھ سے کچھ کر دیے جائیں گے57 اور سب کے سب اللہ واحد قہّار کے سامنے بے نقاب حاضر ہو جائیں گے۔ اُس روز تم مجرموں کو دیکھو گے کہ زنجیروں میں ہاتھ پاوٴں جکڑے ہوں گے تارکول58 کے لباس پہنے ہوئے ہوں گے اور آگ کے شعلے اُں کےچہروں پر چھائے جا رہے ہوں گے۔ یہ اِس لیے ہوگ کہ اللہ ہر متنفّس کو اُس کے کیے کا بدلہ دے گا۔ اللہ کوحساب لیتے کچھ دیر نہیں لگتی۔ یہ ایک پیغام ہے سب انسانوں کے لیے ، اور یہ بھیجا گیا ہے اِس لیے کہ ان کو اس کے ذریعہ سے خبردار کیا جائے اور وہ جان لیں کہ حقیقت میں خدا بس ایک ہی ہے اور جو عقل رکھتے ہیں وہ ہوش میں آجائیں۔ ؏ ۷

This is Surah Ibrahim (Chapter 14) of the Quran, based on the Urdu translation and commentary by Sayyid Abul A’la Maududi (from Tafhim al-Qur’an). Here is the English translation of this passage:

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In the name of Allah, the Merciful, the Compassionate.

Alif. Lam. Ra. This is a Book which We have revealed to you, O Muhammad, so that you may bring mankind out of every kind of darkness into light, by the leave of their Lord, to the path of the Almighty, the Innately-Praiseworthy One — He to whom belongs all that is in the heavens and all that is in the earth.

Woe to those who deny the Truth for they shall suffer a woeful chastisement. They are the ones who love the life of this world more than the Hereafter, who hinder people from the path of Allah, and seek to make it crooked. They have strayed far in error.

We never sent a Messenger except that he spoke in the language of his own people so that he might make things clear to them. Then Allah lets go astray those whom He wills to let go astray, and shows the right way to whom He wills; He is the All-Mighty, the All-Wise.

Indeed, We sent Moses with Our signs, saying: “Bring your people out of every kind of darkness into light, and remind them of the Days of Allah.” Surely there are many signs in this for everyone who is steadfast and thankful.

(And recall) when Moses said to his people: “Remember Allah’s favour upon you when He delivered you from the people of Pharaoh, who afflicted you with grievous torment, slaughtering your sons and sparing your daughters. Surely that was an awesome trial from your Lord. And recall when your Lord proclaimed: ‘If you are thankful, I will bestow more favours on you; but if you are unthankful, then know that My chastisement is severe indeed.’” And Moses said: “Should you disbelieve, you and all who are on earth together, know that Allah is Self-Sufficient, Innately-Praiseworthy.”

Has the account of those who have gone before you not reached you — the people of Noah, Ad and Thamud, and those who came after them, and whom none knows but Allah? Their Messengers came to them with clear signs, but they thrust their hands into their mouths and said: “We do indeed reject the message you have brought, and we are in disquieting doubt about that to which you call us.” Their Messengers said: “Can there be any doubt about Allah, the Creator of the heavens and the earth, Who invites you (to the right way) that He may forgive you your sins and grant you respite until an appointed term?” They replied: “You are only mortals like ourselves. You seek to hinder us from what our forefathers worshipped. Bring us, then, some clear proof.”

Their Messengers said to them: “It is true that we are only mortals like yourselves. But Allah bestows His favour on any of His servants whom He wills. It is not in our power to bring you a proof except by the leave of Allah. In Allah should the believers put their trust. And why should we not put our trust in Allah when it is He who has guided us to the ways of our life? We will surely bear with patience the hurt you cause us. Let all who trust, put their trust in Allah alone.”

The unbelievers said to their Messengers: “Either you return to our religion or we will banish you from our land.” Then their Lord revealed to them: “We shall destroy the wrongdoers, and shall settle you on the earth after them. This is for him who fears to stand before Me and fears My warning.” They sought victory, and every arrogant enemy of the truth suffered loss. Hell lies ahead of him and he shall be made to drink oozing pus, which he will sip but will scarcely be able to swallow. Death will come to him from every quarter, yet he will not die, and grievous chastisement will lie ahead of him.

The parable of the works of those who disbelieve in their Lord is that of ashes which a strong wind blows away on a tempestuous day. They will gain nothing from all that they have worked. This is indeed the farthest point in straying. Do you not see that Allah created the heavens and the earth in truth? If He so wills, He can rid you and bring in a new creation. That is not at all difficult for Allah.

And they will all appear before Allah exposed, and the weak will say to the arrogant: “We were your followers; can you now avail us anything against Allah’s chastisement?” They will reply: “Had Allah guided us, we would surely have guided you. It is all the same for us whether we are impatient or steadfast — there is no escape for us.”

And when the matter is decided, Satan will say: “Surely Allah made you a promise that was true; and I too made you a promise but I failed you. I had no power over you except that I called you and you responded to me. So do not blame me but blame yourselves. Neither can I come to your aid, nor can you come to mine. I disavow your former act of associating me with Allah. A woeful chastisement inevitably awaits such wrongdoers.”

But those who believed and did good deeds shall be admitted to Gardens beneath which rivers flow, and there they will abide forever by the leave of their Lord, and their greeting therein will be “Peace.”

Have you not seen how Allah has given the example of a good word? It is like a good tree, firmly rooted, its branches reaching the sky, yielding its fruit in every season by the leave of its Lord. Allah sets forth parables for people that they may take heed. And the parable of an evil word is that of an evil tree, uprooted from the surface of the earth, wholly unable to endure. Allah grants firmness to the believers with the firm Word, both in the life of this world and in the Hereafter; and Allah lets the wrongdoers go astray. Allah does what He wills.

Have you not seen those who have exchanged Allah’s favour for ingratitude and caused their own people to descend into the House of Perdition — Hell, wherein they will burn? What an evil place to settle in! They set up rivals to Allah in order to lead people astray from His path. Say to them: “Enjoy yourselves for a while. Your end is the Fire.”

(O Muhammad), tell My servants who believe to establish Prayer and spend, secretly and openly, out of what We have provided them, before there comes a Day when there will be no buying or selling, nor any secret befriending.

It is Allah Who created the heavens and the earth, and Who sends down water from the sky, thereby bringing forth fruits for your sustenance. He has subjected the ships to you so that they may sail through the sea by His command, and He has subjected the rivers to you. And He has subjected the sun and the moon to you, both diligently pursuing their courses; and He has subjected the night and the day to you. And He gave you all that you asked Him for. Should you count Allah’s bounties, you will not be able to count them all. Indeed, man is highly unjust, exceedingly ungrateful.

(Call to mind) when Abraham said: “My Lord, make this city a city of peace, and preserve me and my children from worshipping idols. My Lord, these idols have led many astray. Now, whosoever follows my way is indeed of me; and as for whosoever disobeys me, You are the Forgiving, the Merciful. Our Lord, I have settled some of my offspring in a barren valley near Your Sacred House, so that they may establish the Prayer. So make people’s hearts incline towards them and provide them with fruits that they may give thanks. Our Lord, You certainly know all that we conceal and all that we reveal, for nothing is hidden from Allah, whether on earth or in the heaven. Praise be to Allah Who bestowed upon me Ishmael and Isaac in my old age. My Lord surely hears prayer. My Lord, make me and my offspring steadfast in Prayer; our Lord, accept my prayer. Our Lord, forgive me, my parents, and the believers on the Day when the Reckoning shall come to pass.”

Do not think that Allah is unaware of what the wrongdoers are doing. He is only granting them respite until a Day when their eyes shall stare in horror, when they will hasten about with their necks outstretched and their gaze fixed, unable even to blink, their hearts utterly void. Warn people, (O Muhammad), of the Day when this chastisement will overtake them, and the wrongdoers will say: “Our Lord, grant us respite for a little while, and we will answer Your call and follow the Messengers.” (They will be told): “Did you not use to swear before that you shall suffer no decline, even though you dwelt in the habitations of those who wronged themselves, when it had become clear to you how We had dealt with them, and We had explained to you their case with examples?” Indeed they schemed their schemes, but their schemes were well within Allah’s Grasp, though their schemes were such that would make even mountains move.

Do not think, then, that Allah will ever fail to fulfil the promise He made to His Messengers. Allah is All-Mighty, the Lord of Retribution. Warn them of the Day when the earth will be changed into a different earth, and the heavens as well, and all people will be brought forth before Allah, the One, the Irresistible. On that Day you will see the guilty men bound in chains, their garments made of pitch, their faces covered with fire, so that Allah may fully requite each self for what it has done. Surely Allah is swift in reckoning.

This is a message for all mankind, so that they may take warning from it, and know that He is the One, the Only God, and so that those endowed with understanding may take heed.

FOOTNOTES SUMMARIZED

This is footnote 1 from Maududi’s Tafhim al-Qur’an on verse 1, again his own copyrighted commentary. Here’s a faithful summary rather than a full translation:

Maududi explains that “bringing out of darkness into light” means being moved off Satan’s paths onto God’s path. In other words, anyone not on God’s path is actually wandering lost in the darkness of ignorance — no matter how enlightened they consider themselves, or how much they imagine themselves illuminated by knowledge. Conversely, whoever has found God’s path has entered the light of true knowledge, even if he’s an illiterate villager.

He then addresses the phrase “by the permission of their Lord” — pointing out that this signals a key reality: no preacher, not even a prophet, can do more than present the straight path. Actually bringing someone onto it is not within his power; that depends entirely on Allah’s enabling grace (tawfiq) and permission. If Allah grants someone tawfiq, they can attain guidance; otherwise even a prophet-level messenger, however hard he strives, cannot force guidance upon them. As for the “law” governing this divine tawfiq, Maududi notes the Quran explains it clearly in various places — showing that guidance is granted to one who genuinely seeks it, is free of stubbornness, obstinacy, and bias, is not a slave to his own desires, looks with open eyes, listens with open ears, thinks with a clear mind, and accepts what is reasonable without prejudice.

Footnote 3, on verse 3 (“those who prefer the life of this world over the Hereafter”):

Maududi explains this describes people whose entire concern is this world, with no regard for the Hereafter — people willing to accept loss in the Hereafter for the sake of worldly benefits, pleasures, and comforts, yet unwilling to bear any worldly loss, hardship, risk, or even deprivation of pleasure for the sake of success and well-being in the Hereafter. These are people who, having weighed this world against the Hereafter, have coolly chosen this world, and have already decided that wherever the Hereafter’s interest conflicts with worldly interest, they will keep sacrificing the former.

Footnote 4, on the phrase “seeking to make it [Allah’s path] crooked”:

Maududi explains this means they don’t want to submit to Allah’s will — rather, they want Allah’s religion to submit to their own will. They want it to absorb every one of their ideas, opinions, and speculations into its beliefs, and to exclude nothing from its framework that already fits inside their own heads. They want it to validate every one of their customs, habits, and traits, without demanding they follow any practice they dislike. They want it to be their bound servant — following wherever they turn in pursuit of their own base desires — never rebuking them, never trying to redirect them back onto its own path. On these terms alone, he says, would they be willing to accept a religion from Allah — one custom-built to match themselves.

Footnote 5, on “We never sent a messenger except in the language of his people”:

Maududi gives this two meanings. First, whatever people Allah sent a prophet to, He revealed His message in that people’s own language, so they could understand it properly — leaving them no excuse to say the teaching brought to them was simply incomprehensible, so how could they have believed in it.

Second, Allah never sent a messenger to one people while delivering the message in an entirely foreign tongue — say, sending a messenger to the Arabs but having him recite in Chinese or Japanese — merely to produce a miraculous spectacle. In Allah’s sight, actual teaching, instruction, and clear explanation always mattered more than performing wonders to satisfy people’s love of the marvelous. That purpose required the message to reach a people in the very language they understood.

Footnote 6, on “Allah lets go astray whom He wills and guides whom He wills”:

Maududi explains that even though a messenger conveys his teaching entirely in the language his people understand, this still doesn’t mean everyone ends up guided. A message simply being comprehensible doesn’t obligate every listener to accept it. The real thread connecting guidance and misguidance rests in Allah’s hand alone — He grants guidance through this same message to whom He wills, and for whom He wills, that very same message becomes instead a cause of deeper misguidance.

Footnote 7, on “He is the Almighty, the Wise”:

Maududi explains that people can’t simply guide themselves or go astray purely of their own accord, since they aren’t fully autonomous — they remain subject to Allah’s supreme authority. But Allah doesn’t wield that authority arbitrarily, granting guidance or imposing misguidance at random without cause. Alongside being supreme, He is also Wise and All-Knowing. Whoever receives guidance from Him receives it for sound reasons, and whoever is left deprived of the straight path and abandoned to wander astray deserves that treatment because of his own love of misguidance.

Footnote 8, on the word “ayyam” (the “Days of Allah”):

Maududi explains that in Arabic, the word “ayyam” is used as a technical term for memorable historical events. “Ayyam Allah” (the Days of Allah) refers to those significant chapters in human history in which Allah rewarded or punished past nations and prominent figures according to their deeds.

Footnote 9, on “signs” in these historical events:

Maududi explains that these historical events contain signs from which a person can find proof of the truth of Allah’s oneness (tawhid), along with countless testimonies to the reality that the law of divine recompense is a universal law — one grounded entirely in the intellectual and moral distinction between truth and falsehood, whose demands necessitate another realm, namely the Hereafter, for their fulfillment. These events also contain signs showing the harmful consequences of building one’s life on false beliefs and ideologies — lessons a person can take as a warning.

Footnote 10, on “everyone patient and grateful”:

Maududi explains that these signs exist in their own right, but benefiting from them is only possible for those who endure Allah’s trials with patience and steadfastness, and who truly perceive Allah’s blessings and give proper thanks for them. Frivolous, petty, and ungrateful people, even if they do perceive these signs, are held back by these moral weaknesses from actually benefiting from that perception.

Footnote 11, on “if you are grateful”:

Maududi explains this means: if you recognize the true worth of Our blessings and use them properly, if you don’t respond to Our commands with rebellion and arrogance, and if you acknowledge Our favor and remain obedient to Our directives.

Footnote 12, on “My punishment is severe” — Maududi draws a parallel with the Bible:

He notes that this same theme is expounded at length in the Biblical Book of Deuteronomy, in a discourse Moses delivers to the Israelites shortly before his death. In it, Moses reminds them of the major events of their history, repeats the commandments given to them through him, and then delivers a lengthy address describing the rewards that will follow their obedience to their Lord, and the severe punishment that will follow disobedience. Maududi locates this discourse across Deuteronomy chapters 4, 6, 8, 10, 11, and 28–30, noting that some passages are remarkably powerful and cautionary. He then cites several representative excerpts to convey the flavor of the whole discourse:

• An opening call to love God with one’s whole heart, soul, and strength, and to keep His words constantly in mind and teach them to one’s children (roughly Deuteronomy 6:4–7).
• A passage asking what God requires of Israel beyond fearing Him, walking in His ways, loving Him, and serving Him wholeheartedly, for their own good — noting that the heavens, earth, and everything in them belong to Him (roughly Deuteronomy 10:12–14).
• A long passage promising that careful obedience will bring blessings surpassing all nations — prosperity in city and field, victory over enemies, blessing on all their undertakings, and international respect and fear of them as God’s people (roughly Deuteronomy 28:1–13).
• A far longer passage warning that disobedience will instead bring curses in every sphere of life — in city and field, disease, hardship, defeat before enemies, loss of home, family, and harvest to others, and ultimately captivity, deprivation, and scattering “from one end of the earth to the other” (roughly Deuteronomy 28:15–64).

Footnote 14, on “Has there not reached you the news of those before you…”:

Maududi notes that Moses’s speech has now ended, and the address shifts to speak directly to the disbelievers of Makkah.

Footnote 15, on “they thrust their hands into their mouths”:

Maududi notes that commentators have disagreed considerably over the meaning of this phrase, with various interpretations offered. In his own view, the closest sense is what would be expressed in Urdu as covering one’s ears with one’s hands, or biting one’s finger in astonishment — since the sentence that follows clearly combines both rejection and astonishment, with something of an angry tone as well.

Footnote 16, on “we are indeed in disquieting doubt”:

Maududi explains this refers to a kind of doubt that has driven away all peace of mind. It’s a hallmark of the call to truth (da’wah), he says, that its emergence always stirs up unrest — those who reject and oppose it can never do so with real inner peace. However fiercely they reject it, however hard they push against it, the truthfulness of the message, its sound reasoning, its plain and uncompromising honesty, its compelling eloquence, the spotless character of the one calling to it, the visible transformation in the lives of those who believe, and their righteous conduct matching their sincere words — all of these combine to stir unease even in the hardest opponent’s heart. Those who trouble the callers to truth end up losing their own peace as well.

Footnote 17, on “Can there be doubt about Allah, Creator of the heavens and the earth?”:

Maududi explains that the messengers said this because polytheists in every era acknowledged God’s existence and also accepted that He alone was the creator of the heavens and the earth. On this shared premise, the messengers asked: so what exactly are you in doubt about? What we’re calling you to is nothing other than this — that Allah, the Originator of the heavens and the earth, is the one truly deserving of your worship. So is it really Allah Himself you doubt?

Footnote 18, on “an appointed term”:

Maududi explains that “appointed term” could refer either to an individual’s time of death or to the Day of Judgment. As for nations, their rise and fall is set by Allah in relation to their moral qualities — if a good nation lets corruption take root within it, its allotted time is shortened and it is destroyed; if a corrupt nation replaces its bad qualities with good ones, its allotted time is extended, potentially even until the Day of Judgment itself. He points to Surah Ar-Ra’d, verse 11, as making the same point: that Allah does not change the condition of a people until they change what is within themselves.

Footnote 19, on “You are but men like us”:

Maududi explains their point was that the messengers appeared, in every respect, to be ordinary men just like themselves — eating, drinking, sleeping, having wives and children, sharing the same experience of hunger, thirst, illness, suffering, cold, and heat, and every other human weakness. They saw nothing extraordinary in the messengers that would justify believing they were some elevated beings to whom God spoke directly and to whom angels came.

Footnote 20, on “bring us a clear authority”:

Maududi explains they meant some kind of proof they could see with their own eyes and touch with their own hands — something that would convince them the messengers had truly been sent by God, and that the message they brought was genuinely His.

Footnote 21, on “It is true that we are only mortals like yourselves”:

Maududi explains this means: undoubtedly we are human beings, but Allah has chosen us from among you to be given true knowledge and complete insight — this isn’t something within our own power to arrange, it’s entirely a matter of Allah’s own prerogative, giving whatever He wills to whichever of His servants He wills. We can neither hand over to you what has come to us, nor can we shut our eyes to the realities that have been unveiled to us.

Footnote 22, on “return to our religion”:

Maududi clarifies this doesn’t mean the prophets had actually belonged to their misguided peoples’ religion before being raised to prophethood. Rather, before prophethood they lived a relatively quiet life — not preaching any teaching, nor openly rejecting the prevailing religion of their time — so their people simply assumed they belonged to the same faith community. Once they began their prophetic mission, they were accused of having “left” their ancestral religion, even though they had never actually been part of the polytheists’ religion to begin with, so no real charge of “leaving” it could genuinely apply to them.

Footnote 25, on “The example of those who disbelieve in their Lord… their deeds are like ashes”:

Maududi explains this describes people who chose disloyalty, faithlessness, self-will, and rebellion against their Lord, refusing the path of obedience and submission that the prophets called them to. Their entire life’s achievement and accumulated record of deeds ultimately proves as hollow and meaningless as a great mound of ash — one built up gradually over a long time into something imposing, yet scattered into nothing by a single day’s storm. Their dazzling civilization, their magnificent culture, their remarkable industries, their mighty empires, their grand universities, their vast treasuries of knowledge and literature, and even their acts of worship, outward good deeds, and celebrated charitable and welfare achievements — all the things they take pride in — will in the end prove to be nothing but a heap of ash, one the storm of the Day of Judgment will sweep away completely, leaving not even a single grain of it with enough weight to register in Allah’s scale in the Hereafter.

Footnote 26, on “Have you not seen that Allah created the heavens and the earth in truth?”:

Maududi presents this as the reasoning behind the claim made just before. His point: why should this statement surprise anyone? Can’t you see that this vast creation of the heavens and the earth rests on truth, not falsehood? Anything not grounded in reality — built instead on baseless conjecture — can never achieve permanence or stability; whoever relies on it can never truly succeed. Someone who draws a picture on water or builds a palace on sand, hoping the image will last and the palace will stand, will never see that hope fulfilled — because it isn’t in water’s nature to hold a shape, nor in sand’s nature to form a firm foundation for buildings. So anyone who ignores truth and reality and bases his life’s work on false hopes is bound to fail.

If this principle makes sense, Maududi asks, why is it surprising to hear that in Allah’s universe, anyone who acts as though he’s free from submission to Allah, or who lives his life recognizing some other being’s lordship (which isn’t real lordship at all), will find his entire life’s effort come to nothing? Since it isn’t actually the case that man is self-governing or a servant of anyone other than Allah, someone who builds his whole framework of thought and action on that false, contrary-to-reality assumption — what other outcome could you expect for him than the same fate as the fool drawing pictures on water?

Footnote 27, on “If He wills, He can do away with you and bring forth a new creation”:

Maududi presents this line as advice following the argument just made, while also addressing an objection that might occur to someone hearing that stark statement. One might ask: if this is really true, why doesn’t every wrongdoer and false-believer simply perish on the spot? His answer: don’t imagine that ending someone is difficult for Allah, or that such a person has some special relationship with Allah that grants him immunity out of favoritism despite his misdeeds. Since neither is the case — and one knows this — the point to grasp is that any nation built on falsehood and wrongdoing lives constantly under the risk of being removed and replaced by another. If that outcome is delayed, don’t be lulled into thinking it will never come; treat every moment of respite as precious, recognize the instability of a life built on falsehood, and hasten to place it instead on a firm foundation.

Footnote 28, on “they will come out [for judgement] before Allah all together”:

Maududi explains that the word used (buruz) means more than simply emerging and coming forward — it also carries the sense of becoming manifest and exposed, which is why he translates it as “coming forth unveiled/exposed.” In reality, he notes, servants are always exposed before their Lord at every moment. But on the Day of Judgment, when everyone stands together before Allah’s court, they will themselves realize just how completely exposed they are before the Most Just of Judges and Master of the Day of Recompense — with not a single deed, thought, or even a hidden intention tucked away in the corners of the heart, concealed from Him.

Footnote 29, on “It is all the same for us whether we show intolerance or are patient: there is for us no place of escape”:

Maududi presents this as a warning to everyone who follows others blindly in this world, or who uses their own weakness as an excuse to obey powerful oppressors. The point being made: whoever your leaders, guides, officers, and rulers are today, not one of them will be able to save you from Allah’s punishment by even the slightest amount tomorrow. So think now, while there’s still time, about where the one you’re following or obeying is himself headed — and where he’ll ultimately leave you.

Footnote 30, on “Allah had promised you the promise of truth… but I betrayed you”:

Maududi explains that Satan’s admission here is entirely accurate: Allah was truthful and Satan was the liar — a fact he doesn’t deny at all. Every one of Allah’s promises and warnings, as can plainly be seen, turned out exactly true. Satan himself admits that the assurances he gave people, the enticing benefits he dangled before them, the appealing false hopes he trapped them in, and above all the conviction he instilled that the Hereafter either doesn’t exist at all — that it’s pure fabrication — or that even if it does exist, people could still escape unscathed by offering devotion and ritual gifts to certain intercessory figures, letting those figures bear responsibility for their salvation while they themselves did as they pleased — all of this, which he kept telling people directly and through his agents, was nothing but deception.

Footnote 31, on “I had no authority over you except that I invited you, and you responded”:

Maududi paraphrases Satan’s argument: if any of you can prove that you genuinely wanted to walk the straight path and that I forcibly dragged you off it against your will, then present that proof — let the punishment due a thief fall on me instead. But you yourselves know that isn’t what happened. All I did was present my false call in place of the true one, invite you toward falsehood instead of truth, and summon you toward evil instead of good. The choice to accept or reject was entirely yours; I had no power to compel you. I’m certainly responsible for making that call, and I’m bearing its punishment now — but you’re the ones who answered it, and that responsibility is yours, not mine to carry. You must bear the consequences of your own wrong choice and your own misuse of free will.

Footnote 32, on “your association of me [with Allah] before”:

Maududi treats this as evidence for a category of shirk distinct from doctrinal shirk — namely “practical shirk” (shirk-e-‘amali). No one, he notes, believes Satan is a literal partner with Allah or worships him doctrinally; everyone curses him. Yet people do obey him, submit to him, and follow his ways — blindly or knowingly — and it’s this that the verse labels as “association” (shirk) here.

He anticipates an objection: this is Satan’s own statement, merely quoted by Allah. His response is twofold — first, Allah would have corrected the statement if it were false; second, this isn’t the Quran’s only evidence for practical shirk. He cites several parallel examples from elsewhere in the Quran: the charge against Jews and Christians for taking their rabbis and monks as lords besides Allah; the description of those who follow their own desires as having taken their desire as their god; the statement that disobedient servants have effectively “worshipped” Satan; and the rebuke of those who follow man-made law as having taken as “partners” whoever legislates for them without Allah’s sanction.

From these parallels, Maududi concludes that shirk isn’t limited to doctrinally believing some other being shares in Allah’s divinity — it also takes the form of following and obeying someone without divine sanction, or against Allah’s commands. Even someone who curses the one he follows while still practically obeying him is, in the Quran’s spirit, treating that figure as a partner with Allah — even if the legal ruling on him differs from that of a doctrinal polytheist. He refers readers to further discussion in Surah Al-An’am (footnotes 87 and 107) and Surah Al-Kahf (footnote 50).

Footnote 33, on “their greeting therein will be, ‘Peace!’”:

Maududi explains that tahiyyah literally means a prayer for long life, but in Arabic usage it refers to the greeting or welcome exchanged when people first meet. The closest Urdu equivalent would be salaam or ta’aruf-type greeting, but he notes neither renders the translation quite right — one feels too specific, the other too casual — so he settles on “welcome/reception” for his translation.

He adds that “tahiyyatuhum” could mean either “their manner of greeting one another” or “the way they will be received/welcomed.” He also notes that salaam itself carries both the sense of a prayer for well-being and a congratulatory greeting of peace — and that he chose whichever sense best fit the context in his translation.

Footnote 34, on “kalimah tayyibah” (the “good word”):

Maududi explains that kalimah tayyibah literally means “a pure/wholesome word,” but here it refers to that true statement and sound belief entirely grounded in reality and truth. According to the Quran, this word and belief can only mean affirming Allah’s oneness, affirming the prophets and the revealed scriptures, and affirming the Hereafter — since the Quran presents precisely these as the foundational truths.

Footnote 35, on “whose root is firmly fixed and its branches [high] in the sky”:

Maududi explains that this means the entire cosmic order, from earth to sky, rests on the very same reality a believer affirms in the kalimah tayyibah — so nowhere does the law of nature contradict it, nowhere does any created thing’s essential nature refuse it, and nowhere does any truth or fact clash with it. That’s why the earth and its whole system cooperate with it, and the heavens and their entire realm welcome it.

Footnote 36, on “It produces its fruit all the time”:

Maududi explains this describes a word so fruitful and productive that any person or nation who builds their life’s system on it continually reaps its beneficial results. He lists these outcomes: clarity of thought, soundness of temperament, balance of disposition, strength of character, purity of morals, refinement of spirit, cleanliness of body, pleasantness in dealing with others, honesty in transactions, truthfulness in speech, firmness in keeping one’s word, good conduct in social life, excellence in culture, balance in civilization, justice and mutual support in economic life, integrity in politics, honor in war, sincerity in peace, and reliability in agreements and covenants. He likens it to a philosopher’s stone — whoever genuinely absorbs its effect is transformed into pure gold.

Footnote 37, on “kalimah khabithah” (the “bad word”):

Maududi explains this term is the opposite of kalimah tayyibah. While it could technically apply to any statement contrary to truth or based on falsehood, here it specifically refers to any corrupt belief a person makes the foundation of their life system — whether that’s atheism, heresy and disbelief, polytheism and idol-worship, or any other notion not derived from the prophets.

Footnote 38, on “not having any stability”:

Maududi explains that a false belief, being contrary to reality, never finds agreement anywhere in the law of nature — every particle of creation contradicts it, everything in heaven and earth denies it. If its seed is sown in the ground, the earth is always ready to spit it back out; if its branches try to reach skyward, they get pushed back down. Only because Allah has given mankind freedom of choice and time to act as a test does this bad tree manage to grow at all — foolish people who fight against the natural order to plant it do get some grudging space from the earth, some nourishment from air and water, and some reluctant room from the atmosphere for its branches to spread. But for as long as it stands, it keeps producing bitter, harsh, poisonous fruit, and the first shift in circumstances uproots it entirely.

He says anyone who studies the world’s religious, moral, intellectual, and civilizational history can easily observe this difference: the “good word” has remained one and the same since history’s beginning, while countless “bad words” have arisen — the good word has never been uprooted, while the list of bad ones is filled with thousands of names now dead, many surviving only as historical curiosities that would astonish people today with the follies humanity once embraced. Wherever the good word took genuine root, its fragrance perfumed the whole environment, benefiting not just the individual or nation but the surrounding world as well. Wherever a bad word took root, its stench poisoned the whole environment, and its thorns left neither its own adherents nor anyone who encountered it in peace.

Maududi closes by noting this parable illustrates the same theme as verse 18 (the ashes scattered by a storm-wind), and the similar imagery of flood and molten metal used earlier in Surah Ar-Ra’d, verse 17.

Footnote 39, on “Allah keeps firm those who believe, with the firm word, in worldly life and in the Hereafter”:

Maududi explains that in this world, this word gives believers a stable outlook, a firm framework of thought, and a comprehensive worldview that serves as a master key for resolving every difficulty and untangling every knot. It grants them strength of character and moral steadiness that the turns of time cannot shake — solid life principles that bring peace to their hearts and calm to their minds, while also protecting them from wandering astray, stumbling, or being tossed about inconsistently in their efforts and actions.

Then, when they cross death’s threshold into the realm of the Hereafter, they experience no confusion, bewilderment, or distress there, because everything matches their expectations exactly. They enter that world as though already familiar with its ways — no stage of it comes as news they weren’t already told, or something they hadn’t already prepared for — so they pass through every stage there with complete steadiness. Their condition is entirely unlike that of the disbeliever, who at the moment of death is suddenly confronted with a situation totally contrary to everything he expected.

Footnote 40, on “Allah sends astray the wrongdoers”:

Maududi explains that wrongdoers who abandon the good word to follow some bad word instead find that Allah lets their minds grow scattered and their efforts thrown into disarray. They can’t find the right path of thought or action from any angle — none of their aims ever hits its mark.

Footnote 41, on “establish prayer and spend… secretly and publicly”:

Maududi explains that the believers’ conduct should differ from the disbelievers’ — the latter being ungrateful for Allah’s blessings. Believers, by contrast, should be grateful, and the practical expression of that gratitude is establishing prayer and spending their wealth in Allah’s cause.

Footnote 42, on “no exchange, nor any friendships”:

Maududi explains this means neither can salvation be purchased through any transaction on that Day, nor can anyone’s friendship help — no one will be able to save another from Allah’s grasp.

Footnote 43, on “It is Allah who created the heavens and the earth…”:

Maududi explains this points out that the very Allah whose blessings are being met with ingratitude, whose worship and obedience people turn away from, and to whom partners are being forcibly ascribed — He is the same One responsible for all the favors listed here.

Footnote 44, on “subjected for you the ships… the sun… the night and day”:

Maududi points out a common misunderstanding: people often mistakenly read “subjected for you” as meaning these things were made “subservient” or “obedient” to man, leading to strange interpretations — some even conclude the verses mean mankind’s ultimate purpose is to conquer/harness the heavens and earth. In reality, “subjecting” these things for man means only that Allah bound them to fixed laws through which they became beneficial to man. Ships are only useful because they follow certain fixed laws of nature; rivers could never be channeled into canals if they weren’t governed by specific laws; and if the sun, moon, and cycle of day and night weren’t bound by fixed order, life itself would be impossible here — let alone a flourishing human civilization.

Footnote 45, on “He gave you from all you asked of Him”:

Maududi explains this means Allah fulfilled every demand of human nature, provided everything needed for life, and supplied every resource necessary for humanity’s survival and development.

Footnote 46, on “when Abraham said”:

Maududi explains that after listing the general favors given to all mankind, the discussion now turns to the specific favors Allah bestowed on the Quraysh in particular. It also highlights what hopes their forefather Abraham had when he settled his descendants here, what favors Allah granted in response to his prayers, and — by implication — the contrast with how the Quraysh were now answering their father’s hopes and their Lord’s favors through misguidance and wrongdoing.

Footnote 47, on “this city”:

Maududi notes this refers to Makkah.

Footnote 48, on “these idols have led many astray”:

Maududi explains this means the idols turned people away from God and won their devotion instead. This is figurative language — since idols became the cause of many people’s misguidance, the act of misguiding is attributed to them.

Footnote 49, on “whoever disobeys me — indeed, You are Forgiving and Merciful”:

Maududi reads this as reflecting Abraham’s remarkable tenderheartedness and deep compassion for humanity — he could not bear to see any human being caught in Allah’s punishment under any circumstance, pleading for mercy and forgiveness right to the end. On the matter of provision, Abraham didn’t hesitate to ask that even those among his descendants who disbelieved be given sustenance (as in Surah Al-Baqarah, verse 126). Yet when it came to accountability in the Hereafter, he never asked that anyone who opposed his way be punished — instead he simply said, regarding them, that Allah is Forgiving and Merciful.

Maududi notes this compassion wasn’t unique to Abraham’s feelings for his own children — even when the angels were on their way to destroy the sinful people of Lot, Allah describes Abraham as pleading with them on the people’s behalf (Surah Hud, verse 74). He draws a parallel with Jesus, who, when confronted by Allah about the Christians’ misguided beliefs, responds that if Allah punishes them they are His servants, and if He forgives them, He is the Mighty and the Wise (Surah Al-Ma’idah, verse 118).

Footnote 50, on “provide for them from the fruits”:

Maududi explains this is a blessing of that very prayer — that in earlier times all of Arabia was drawn to Makkah for Hajj and Umrah, and now people from across the entire world flow there. Likewise, it’s this same prayer’s blessing that fruits, grains, and every kind of provision continue arriving there in every era, despite this being a barren valley where not even fodder grows for animals.

Footnote 51, on “You know what we conceal and what we declare”:

Maududi explains this means: O God, You hear what I say aloud, and You are also fully aware of the feelings hidden within my heart.

Footnote 52, on “nothing is hidden from Allah on the earth or in the heaven”:

Maududi notes this is a parenthetical remark inserted by Allah Himself, confirming the truth of Abraham’s statement.

Footnote 53, on Abraham’s prayer for forgiveness for “me, my parents, and the believers”:

Maududi explains that Abraham included his father in this prayer for forgiveness because of a promise he’d made when leaving his homeland — that he would seek forgiveness for his father (as recorded in Surah Maryam, verse 47). Later, though, once Abraham realized his father was actually an enemy of Allah, he clearly disowned him (as recorded in Surah At-Tawbah, verse 114).

Footnote 54, on “eyes will stare [in horror]”:

Maududi explains this means the terrifying scene of Judgment Day before them will be so overwhelming that they’ll stare fixedly at it as though their eyes had turned to stone — unblinking, unable to look away.

Footnote 55, on “their schemes were such that would make even mountains move”:

Maududi explains this means the Quraysh had already witnessed how the nations before them devised powerful schemes to escape the consequences of violating divine law and to defeat the prophets’ mission — and had also seen how a single move from Allah defeated all of it. Yet despite this, they didn’t stop scheming against the truth, still convinced their own plots would surely succeed.

Footnote 56, on “never think that Allah will fail in His promise to His messengers”:

Maududi explains that although this sentence is addressed to the Prophet ﷺ, its real intended audience is his opponents. They’re being told that Allah fulfilled every promise He made to His earlier messengers, humbling their opponents in turn — and that the promise He is now making to His messenger Muhammad ﷺ will likewise be fulfilled, bringing ruin to those now opposing him.

Footnote 57, on “when the earth will be replaced by another earth, and the heavens [as well]”:

Maududi explains, drawing on this verse and other Quranic indications, that the earth and heavens won’t be utterly annihilated on the Day of Judgment — only the current physical order will be thrown into disarray. Then, in a period between the first and second blowing of the Trumpet known only to Allah, the present form of the heavens and earth will be transformed, and a new physical system with different natural laws will be established — this will be the realm of the Hereafter. With the second Trumpet blast, every human being created from Adam onward until the Resurrection will be brought back to life and presented before Allah. This is what the Quran calls hashr (the Gathering), literally meaning “to collect and assemble.”

Maududi notes that Quranic indications and hadith explanations establish that this Gathering will take place on this very earth — judgment will be held here, the scale set up here, and earth’s case settled here. He adds that the Quran and hadith also establish that this second life, in which these events unfold, won’t be merely spiritual — we will be brought back to life with body and soul exactly as we are now, and each person will be present there with precisely the same identity they had when they departed this world.

Footnote 58, on “qatiran” (translated “pitch”):

Maududi notes that some translators and commentators have rendered qatiran as sulfur, and others as molten copper, but in actual Arabic usage the word refers to tar, pitch, resin, or bitumen.

Translation in Urdu, English, footnotes and summary

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

اِذَا السَّمَآءُ انۡفَطَرَتۡ ۙ﴿۱﴾ وَ اِذَا الۡکَوَاکِبُ انۡتَثَرَتۡ ۙ﴿۲﴾ وَ اِذَا الۡبِحَارُ فُجِّرَتۡ ﴿ۙ۳﴾ وَ اِذَا الۡقُبُوۡرُ بُعۡثِرَتۡ ۙ﴿۴﴾ عَلِمَتۡ نَفۡسٌ مَّا قَدَّمَتۡ وَ اَخَّرَتۡ ؕ﴿۵﴾ یٰۤاَیُّہَا الۡاِنۡسَانُ مَا غَرَّکَ بِرَبِّکَ الۡکَرِیۡمِ ۙ﴿۶﴾ الَّذِیۡ خَلَقَکَ فَسَوّٰىکَ فَعَدَلَکَ ۙ﴿۷﴾ فِیۡۤ اَیِّ صُوۡرَۃٍ مَّا شَآءَ رَکَّبَکَ ؕ﴿۸﴾ کَلَّا بَلۡ تُکَذِّبُوۡنَ بِالدِّیۡنِ ۙ﴿۹﴾ وَ اِنَّ عَلَیۡکُمۡ لَحٰفِظِیۡنَ ﴿ۙ۱۰﴾ کِرَامًا کَاتِبِیۡنَ ﴿ۙ۱۱﴾ یَعۡلَمُوۡنَ مَا تَفۡعَلُوۡنَ ﴿۱۲﴾ اِنَّ الۡاَبۡرَارَ لَفِیۡ نَعِیۡمٍ ﴿ۚ۱۳﴾ وَ اِنَّ الۡفُجَّارَ لَفِیۡ جَحِیۡمٍ ﴿ۚۖ۱۴﴾ یَّصۡلَوۡنَہَا یَوۡمَ الدِّیۡنِ ﴿۱۵﴾ وَ مَا ہُمۡ عَنۡہَا بِغَآئِبِیۡنَ ﴿ؕ۱۶﴾ وَ مَاۤ اَدۡرٰىکَ مَا یَوۡمُ الدِّیۡنِ ﴿ۙ۱۷﴾ ثُمَّ مَاۤ اَدۡرٰىکَ مَا یَوۡمُ الدِّیۡنِ ﴿ؕ۱۸﴾ یَوۡمَ لَا تَمۡلِکُ نَفۡسٌ لِّنَفۡسٍ شَیۡئًا ؕ وَ الۡاَمۡرُ یَوۡمَئِذٍ لِّلّٰہِ ﴿٪۱۹﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

جب آسمان پھٹ جائے گا، اور جب تارے بکھر جائیں گے، اور جب سمندر پھاڑ دیے جائیں گے¹، اور جب قبریں کھول دی جائیں² گی، اُس وقت ہر شخص کو اُس کا اگلا پچھلا سب کیا دھرا معلوم ہو جائے³ گا۔
اے انسان، کس چیز نے تجھے اپنے اُس ربّ ِ کریم کی طرف سے دھوکے میں ڈال دیا جس نے تجھے پیدا کیا، تجھے نِک سُک سے درست کیا، تجھے متناسِب بنایا، اور جس صورت میں چاہا تجھ کو جوڑ کر تیار کیا⁴؟ ہر گز نہیں⁵، بلکہ ﴿اصل بات یہ ہے کہ ﴾ تم لوگ جزا و سزا کو جھُٹلاتے⁶ ہو، حالانکہ تم پر نگراں مقرر ہیں، ایسے معزز کاتب جو تمہارے ہر فعل کو جانتے ہیں⁷۔
یقیناً نیک لوگ مزے میں ہوں گے اور بے شک بدکار لوگ جہنّم میں جائیں گے ۔ جزا کے دن وہ اس میں داخل ہوں گے اور اُس سے ہر گز غائب نہ ہو سکیں گے۔ اور تم کیا جانتے ہو کہ وہ جزا کا دن کیا ہے؟ ہاں، تمہیں کیا خبر کہ وہ جزا کا دن کیا ہے؟ یہ وہ دن ہے جب کسی شخص کے لیے کچھ کرنا کسی کے بس میں نہ ہوگا⁸، فیصلہ اُس دن بالکل اللہ کے اختیار میں ہو گا۔ ؏١

In the name of Allah, the Most Compassionate, the Most Merciful.

When the sky is split asunder, and when the stars are scattered, and when the seas are burst forth, and when the graves are overturned — at that time every soul will know what it sent ahead and what it left behind.

O man, what has deceived you concerning your Generous Lord, who created you, proportioned you, gave you due symmetry, and assembled you in whatever form He willed? No indeed! Rather, you deny the Judgment — even though there are watchers appointed over you, noble scribes who know everything you do.

Indeed, the righteous will be in bliss, and indeed the wicked will be in Hell. They will enter it on the Day of Judgment, and they will never be absent from it. And what can make you know what the Day of Judgment is? Again, what can make you know what the Day of Judgment is? It is the Day when no soul will have power to do anything for another — and the command, that Day, will belong entirely to Allah.

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more literal, word-for-word English translation alongside this idiomatic one —

Here’s a more literal, verse-by-verse rendering alongside the idiomatic one, for a parallel-text layout:

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the name of Allah, the Most Gracious, the Most Merciful.

1. إِذَا السَّمَاءُ انفَطَرَتْ When the sky is cleft asunder,

2. وَإِذَا الْكَوَاكِبُ انتَثَرَتْ And when the stars fall, scattering,

3. وَإِذَا الْبِحَارُ فُجِّرَتْ And when the seas are made to burst forth (or: are merged/overflow into one another),

4. وَإِذَا الْقُبُورُ بُعْثِرَتْ And when the graves are overturned (their contents scattered forth),

5. عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ Every soul will know what it has sent forward and what it has left behind.

6. يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ O man! What has deluded/deceived you concerning your Lord, the Generous?

7. الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ Who created you, then fashioned you in due proportion, then gave you balance/symmetry,

8. فِي أَيِّ صُورَةٍ مَّا شَاءَ رَكَّبَكَ In whatever form He willed, He assembled/composed you.

9. كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ No indeed! Rather, you deny/belie the Judgment (or: the Recompense, the Religion).

10. وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ And indeed, over you are appointed guardians (watchers),

11. كِرَامًا كَاتِبِينَ Noble, writing (recorders),

12. يَعْلَمُونَ مَا تَفْعَلُونَ They know whatever you do.

13. إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ Indeed, the righteous/pious will be in bliss (delight),

14. وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ And indeed, the wicked/sinful will be in a blazing Fire.

15. يَصْلَوْنَهَا يَوْمَ الدِّينِ They will enter/burn in it on the Day of Judgment,

16. وَمَا هُمْ عَنْهَا بِغَائِبِينَ And they will not be absent from it.

17. وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ And what can make you know what the Day of Judgment is?

18. ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ Again, what can make you know what the Day of Judgment is?

19. يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ The Day when no soul will have power to do anything for another soul, and the command/decision, that Day, will belong to Allah (alone).

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A few translator’s notes that may be useful for your layout:

• فُجِّرَتْ (v.3): root ف-ج-ر (fajara — to burst/gush forth), same root as “Fajr.” Classical commentators read it as the seas bursting their boundaries and merging into one — some render it “burst forth,” others “made to overflow.”
• بُعْثِرَتْ (v.4): root ب-ع-ث-ر — to scatter, turn over, dig up. Captures graves being turned inside-out, their contents brought to the surface.
• غَرَّكَ (v.6): from غرور (ghurūr — delusion, vain deception) — the same root behind “al-gharoor” as a name/attribute of Shaytan’s deception. “Deluded” often captures it better than “deceived,” since it implies a false sense of security rather than an external trick.
• الدِّينِ (v.9, 15, 17, 18): literally “the Din” — carries the dual sense of “religion/way of life” and “judgment/recompense.” Most translators render it “the Judgment” or “the Recompense” in this surah’s context.

FOOTE NOTES/ TAFSEER

Here’s the translation of this footnote:

Surah Al-Infitar, Footnote No. 1

In Surah At-Takwir it is stated that the seas will be set ablaze, while here it is stated that the seas will be split/burst asunder. If the two verses are read together — and it is also kept in mind that, according to the Qur’an, on the Day of Judgment there will occur a tremendous earthquake that will not be confined to any one region but will shake the entire earth simultaneously — then the manner of the seas splitting and catching fire becomes understandable to us as follows: first, because of this immense earthquake, the beds of the seas will split open, and their water will begin to descend into that inner part of the earth where an intensely hot molten lava is perpetually boiling. Then, upon reaching this lava, the water will decompose into its two constituent elements — one of which, oxygen, sustains combustion, and the other, hydrogen, is itself combustible — and thus a continuous chain reaction of decomposition and ignition will begin, as a result of which all the seas of the world will catch fire. This is our conjecture; beyond this, true knowledge belongs to none but Allah Almighty.

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A couple of translator’s notes for your reference:

• قیاس (qiyās) here I’ve rendered as “conjecture” — Maududi is explicitly flagging this as his own reasoned inference, not a definitive tafsir claim, which is why he closes with the disclaimer that only Allah possesses true knowledge of the matter.
• The scientific framing (oxygen/hydrogen decomposition, chain reaction) reflects Maududi’s characteristic style of offering a naturalistic hypothesis for eschatological imagery while explicitly bracketing it as speculative.

Surah Al-Infitar, Footnote No. 2

The first three verses mention the first phase of the Resurrection, and this verse describes the second phase. The “opening of the graves” refers to people being raised back to life anew.

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Surah Al-Infitar, Footnote No. 3

The original words are mā qaddamat wa akhkharat (“what it sent forward and what it left behind/held back”). These words can carry several meanings, and all of them are intended here:

1. Whatever good or bad deed a person did and sent ahead is mā qaddamat, and whatever he refrained from doing is mā akhkharat. In this sense, these words correspond roughly to the English terms “commission” and “omission.”
2. Whatever he did earlier is mā qaddamat, and whatever he did later is mā akhkharat — meaning a person’s entire record of deeds will be presented before him in chronological, sequential order.
3. The good and bad deeds a person performed in his lifetime are mā qaddamat, and the effects and consequences of those deeds that he left behind him in human society are mā akhkharat.

Footnote No. 4:

That is: first, the demand made by the favor and generosity of this Beneficent Sustainer was that you should have become grateful and appreciative, submitting to Him, and that you should have felt ashamed to disobey Him. But you fell into the delusion that whatever you have become, you became by yourself — and it never occurred to you to acknowledge the favor of the One who granted you this existence. Second, it is a mercy of your Lord that in this world you go on doing whatever you wish, and it does not happen that the moment you commit some fault, He strikes you with paralysis, or blinds your eyes, or sends down lightning upon you. But you mistook this generosity for weakness, and fell into the delusion that in your God’s dominion there is no such thing as justice.

Footnote No. 5:

That is: there is no reasonable ground for falling into this delusion. Your very existence testifies that you did not make yourself; nor did your parents make you; nor did you come to be a human being by the mere accidental combination of elements — rather, a Wise and All-Powerful God fashioned and assembled you into this complete human form. Before you exist creatures of every kind, in comparison with which your superior structure and your nobler, more excellent faculties stand plainly evident. Reason demanded that, seeing this, your head should have bowed under the weight of gratitude, and that you should never have dared to disobey this Generous Lord. You also know that your Lord is not only Merciful and Generous but also Mighty and Overpowering. When an earthquake, storm, or flood comes from Him, all your schemes fail before it. You also know that your Lord is not ignorant or foolish but Wise and Knowing — and the inevitable demand of wisdom and knowledge is that whoever is given reason should also be held responsible for his deeds; that whoever is given powers should be called to account for how he used them; and that whoever is given, on his own responsibility, the power to do good or evil, should be rewarded for good and punished for evil. All these realities stand before you as clear as broad daylight, so you cannot claim that there exists any reasonable ground for the delusion into which you have fallen regarding your Generous Lord. When you yourself are someone’s superior, you regard as base that subordinate who, mistaking your decency and gentleness for weakness, becomes overbearing toward you. Your own nature, therefore, is sufficient testimony that a master’s kindness should never become a reason for a servant to grow bold against him and fall into the misconception that “I may do whatever I wish; no one can touch me.”

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Surah Al-Infitar, Footnote No. 6

That is: what has actually deluded you people is not any reasonable argument, but merely your foolish notion that behind this world — this “abode of deeds” — there is no “abode of recompense.” It is this false and baseless assumption that has made you heedless of God, unafraid of His justice, and irresponsible in your moral conduct.

Footnote No. 7:

That is: whether you people deny the abode of recompense, or belie it, or mock it — this does not change the reality. The reality is that your Lord has not left you in this world like camels without reins; rather, He has appointed over every single one of you thoroughly honest watchers, who are recording all your good and bad deeds with complete impartiality, and from whom none of your actions is hidden — whether you commit them in darkness, in private, in desolate wildernesses, or in any other state where you feel fully assured that what you have done has remained concealed from the sight of creation. For these watching angels, Allah has used the words kirāman kātibīn — “noble scribes” — meaning recorders who are karīm (most dignified and honorable). They hold neither personal love nor enmity toward anyone, such that they might show undue favor to one and unjust hostility to another and thereby produce a false record. Nor are they treacherous, that they should make careless, incorrect entries without being present at their duty. Nor are they bribable, that they should, in exchange for some gain, write false reports for or against someone. Their station is elevated above all such moral weaknesses — so both the righteous and the wicked among mankind can rest assured that every person’s good deeds will be recorded in full, without diminishment, and that no evil will be attributed to anyone’s account which he did not actually commit. Then a second quality of these angels is mentioned: “they know whatever you do” — meaning their situation is not like that of worldly CID or intelligence agencies, from whom, despite all their effort, many things remain hidden. They are fully aware of everyone’s deeds; they are attached to every person, everywhere, in every state, in such a way that he does not even realize anyone is watching him — and they also know with what intention a person did any given act. Therefore, the record they compile is a complete record in which nothing has been left out. Concerning this very matter, it is stated in Surah Al-Kahf, verse 49, that on the Day of Judgment the guilty will be astonished to see that the record of deeds presented to them omits nothing, small or great — everything they did stands present before them, all accounted for.

Footnote No. 8:

That is: no one there will have the power to save anyone else from bearing the consequences of his deeds. There will be no one there so influential, or so powerful, or so favored by Allah, that he could intrude into the Divine court and say, “So-and-so is my relative or my protégé — he must be forgiven,” no matter what evil deeds he committed in the world.

NUTSHELL SUMMARY OF FOOT NOTES

Here’s a nutshell summary of the eight footnotes to Surah Al-Infitar:

1. Seas bursting/ablaze — Maududi offers this as his own speculative (not definitive) scientific theory: the Resurrection’s global earthquake cracks the ocean floors, water reaches the earth’s molten core, decomposes into oxygen and hydrogen, and a chain reaction sets the seas ablaze. He stresses this is conjecture — only Allah knows the reality.
2. Graves opened — This marks the second phase of Resurrection: humanity being physically raised back to life.
3. “What it sent forward, what it left behind” — Three overlapping meanings: (a) acts done vs. acts omitted, (b) earlier deeds vs. later deeds in chronological order, (c) one’s own deeds vs. the lasting effects those deeds left on society.
4. “What deceived you about your Generous Lord” — Man owed gratitude for being created, shaped, and perfected, but instead assumed he made himself. He also mistook God’s patience (not punishing every sin instantly) for weakness or absence of justice.
5. “No indeed” — No excuse for that delusion. Man’s own design (compared to animals), and his own conduct as a “master” who despises a servant who abuses his kindness, prove that God’s generosity should provoke gratitude and accountability — not defiance. Wisdom logically requires that a being given reason and free will must also be held responsible.
6. “You deny the Judgment” — The real root of the deception isn’t rational argument, but the baseless assumption that this world (the “abode of deeds”) has no follow-up “abode of recompense.” That false assumption breeds heedlessness of God, fearlessness of His justice, and moral irresponsibility.
7. Noble recording angels — Denial doesn’t change reality: every person has honest, incorruptible angelic scribes recording every deed, in every circumstance — even in total secrecy — with perfect accuracy and full knowledge of intentions. Nothing is ever missed (cf. Surah Al-Kahf 18:49).
8. “No soul has power for another” — On Judgment Day, no one — however powerful, influential, or beloved — will be able to intervene or shield another person from facing the consequences of his own deeds.

Introduction,Arabic verses translated in Urdu & English, foot notes

Name: The name is taken from the very first verse, “Wayl-ul-lil-Mutaffifin” (Woe to those who give short measure).

Period of Revelation: The style and subject matter clearly show that this surah was revealed in the early Meccan period, when successive surahs were being revealed to establish belief in the Hereafter in the minds of the people of Makkah, and at a time when the Meccans had begun taunting, mocking, and humiliating the Muslims in the streets, marketplaces, and gatherings — though the era of persecution and physical violence had not yet begun. Some commentators have classified this surah as Madinan. This misunderstanding actually stems from a report from Ibn ‘Abbas (may Allah be pleased with him) that when the Prophet (peace be upon him) arrived in Madinah, the practice of giving short measure and short weight was widespread among its people. Then Allah revealed “Wayl-ul-lil-Mutaffifin,” after which people began measuring and weighing very properly (Nasa’i, Ibn Majah, Ibn Marduyah, Ibn Jarir, Bayhaqi in Shu’ab al-Iman). However, as explained in the introduction to Surah Ad-Dahr, it was the common practice among the Companions and their successors that whenever a verse applied to a particular situation, they would simply say “this was revealed regarding such-and-such matter.” So what Ibn ‘Abbas’s report actually establishes is only this: that after the migration, when the Prophet (peace be upon him) found this bad habit prevalent among the people of Madinah, he recited this surah to them by Allah’s command, and their practices were corrected as a result.

Subject and Themes: The subject of this surah is also the Hereafter.

The first six verses take to task the widespread dishonesty common among businesspeople — that when receiving from others, they would take full measure and full weight, but when giving to others, they would shortchange everyone in measure and weight. By taking this one flaw out of society’s countless flaws — one whose wrongness no one could deny — as an example, the surah shows that this is the inevitable result of heedlessness toward the Hereafter. Until people realize that they must one day stand before God and account for even the smallest thing, it is simply not possible for them to maintain complete honesty in their dealings. A person may treat honesty as merely “good policy” and practice it in small matters, but he will never remain honest in situations where dishonesty proves to be the “more profitable policy.” True and lasting honesty within a person can arise only from fear of God and belief in the Hereafter — because in that case honesty becomes a duty (farīḍah), not a policy, and a person’s adherence to it no longer depends on whether it is profitable or unprofitable in worldly terms.

Having thus established, in a highly effective and moving manner, the connection between morality and belief in the Hereafter, verses 7–17 explain that the deeds of wrongdoers are already being recorded in the register of criminals (a “black list”), and that in the Hereafter they will face a severe reckoning. Then verses 18–28 describe the excellent end awaiting righteous people, explaining that their deeds are recorded in the register of the exalted, which is overseen by angels close to Allah.

Finally, the believers are given comfort, while the disbelievers are warned that those who today mock and humiliate the believers will, on the Day of Judgment, witness the terrible outcome of their own conduct — and it is the believers who, seeing the disbelievers’ fate, will find their eyes soothed and comforted.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

وَیۡلٌ لِّلۡمُطَفِّفِیۡنَ ۙ﴿۱﴾ الَّذِیۡنَ اِذَا اکۡتَالُوۡا عَلَی النَّاسِ یَسۡتَوۡفُوۡنَ ۫﴿ۖ۲﴾ وَ اِذَا کَالُوۡہُمۡ اَوۡ وَّزَنُوۡہُمۡ یُخۡسِرُوۡنَ ﴿ؕ۳﴾ اَلَا یَظُنُّ اُولٰٓئِکَ اَنَّہُمۡ مَّبۡعُوۡثُوۡنَ ۙ﴿۴﴾ لِیَوۡمٍ عَظِیۡمٍ ۙ﴿۵﴾ یَّوۡمَ یَقُوۡمُ النَّاسُ لِرَبِّ الۡعٰلَمِیۡنَ ؕ﴿۶﴾ کَلَّاۤ اِنَّ کِتٰبَ الۡفُجَّارِ لَفِیۡ سِجِّیۡنٍ ؕ﴿۷﴾ وَ مَاۤ اَدۡرٰىکَ مَا سِجِّیۡنٌ ؕ﴿۸﴾ کِتٰبٌ مَّرۡقُوۡمٌ ؕ﴿۹﴾ وَیۡلٌ یَّوۡمَئِذٍ لِّلۡمُکَذِّبِیۡنَ ﴿ۙ۱۰﴾ الَّذِیۡنَ یُکَذِّبُوۡنَ بِیَوۡمِ الدِّیۡنِ ﴿ؕ۱۱﴾ وَ مَا یُکَذِّبُ بِہٖۤ اِلَّا کُلُّ مُعۡتَدٍ اَثِیۡمٍ ﴿ۙ۱۲﴾ اِذَا تُتۡلٰی عَلَیۡہِ اٰیٰتُنَا قَالَ اَسَاطِیۡرُ الۡاَوَّلِیۡنَ ﴿ؕ۱۳﴾ کَلَّا بَلۡ ٜ رَانَ عَلٰی قُلُوۡبِہِمۡ مَّا کَانُوۡا یَکۡسِبُوۡنَ ﴿۱۴﴾ کَلَّاۤ اِنَّہُمۡ عَنۡ رَّبِّہِمۡ یَوۡمَئِذٍ لَّمَحۡجُوۡبُوۡنَ ﴿ؕ۱۵﴾ ثُمَّ اِنَّہُمۡ لَصَالُوا الۡجَحِیۡمِ ﴿ؕ۱۶﴾ ثُمَّ یُقَالُ ہٰذَا الَّذِیۡ کُنۡتُمۡ بِہٖ تُکَذِّبُوۡنَ ﴿ؕ۱۷﴾ کَلَّاۤ اِنَّ کِتٰبَ الۡاَبۡرَارِ لَفِیۡ عِلِّیِّیۡنَ ﴿ؕ۱۸﴾ وَ مَاۤ اَدۡرٰىکَ مَا عِلِّیُّوۡنَ ﴿ؕ۱۹﴾ کِتٰبٌ مَّرۡقُوۡمٌ ﴿ۙ۲۰﴾ یَّشۡہَدُہُ الۡمُقَرَّبُوۡنَ ﴿ؕ۲۱﴾ اِنَّ الۡاَبۡرَارَ لَفِیۡ نَعِیۡمٍ ﴿ۙ۲۲﴾ عَلَی الۡاَرَآئِکِ یَنۡظُرُوۡنَ ﴿ۙ۲۳﴾ تَعۡرِفُ فِیۡ وُجُوۡہِہِمۡ نَضۡرَۃَ النَّعِیۡمِ ﴿ۚ۲۴﴾ یُسۡقَوۡنَ مِنۡ رَّحِیۡقٍ مَّخۡتُوۡمٍ ﴿ۙ۲۵﴾ خِتٰمُہٗ مِسۡکٌ ؕ وَ فِیۡ ذٰلِکَ فَلۡیَتَنَافَسِ الۡمُتَنَافِسُوۡنَ ﴿ؕ۲۶﴾ وَ مِزَاجُہٗ مِنۡ تَسۡنِیۡمٍ ﴿ۙ۲۷﴾ عَیۡنًا یَّشۡرَبُ بِہَا الۡمُقَرَّبُوۡنَ ﴿ؕ۲۸﴾ اِنَّ الَّذِیۡنَ اَجۡرَمُوۡا کَانُوۡا مِنَ الَّذِیۡنَ اٰمَنُوۡا یَضۡحَکُوۡنَ ﴿۫ۖ۲۹﴾ وَ اِذَا مَرُّوۡا بِہِمۡ یَتَغَامَزُوۡنَ ﴿۫ۖ۳۰﴾ وَ اِذَا انۡقَلَبُوۡۤا اِلٰۤی اَہۡلِہِمُ انۡقَلَبُوۡا فَکِہِیۡنَ ﴿۫ۖ۳۱﴾ وَ اِذَا رَاَوۡہُمۡ قَالُوۡۤا اِنَّ ہٰۤؤُلَآءِ لَضَآلُّوۡنَ ﴿ۙ۳۲﴾ وَ مَاۤ اُرۡسِلُوۡا عَلَیۡہِمۡ حٰفِظِیۡنَ ﴿ؕ۳۳﴾ فَالۡیَوۡمَ الَّذِیۡنَ اٰمَنُوۡا مِنَ الۡکُفَّارِ یَضۡحَکُوۡنَ ﴿ۙ۳۴﴾ عَلَی الۡاَرَآئِکِ ۙ یَنۡظُرُوۡنَ ﴿ؕ۳۵﴾ ہَلۡ ثُوِّبَ الۡکُفَّارُ مَا کَانُوۡا یَفۡعَلُوۡنَ ﴿٪۳۶﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

تباہی ہے ڈنڈی مارنے والوں¹ کے لیے۔ جن کا حال یہ ہے کہ جب لوگوں سے لیتے ہیں تو پورا پورا لیتے ہیں، اور جب ان کو ناپ کو یا تول کر دیتے ہیں تو انہیں گھاٹا دیتے ہیں²۔ کیا یہ لوگ نہیں سمجھتے کہ ایک بڑے دن³ یہ اُٹھا کر لائے جانے والے ہیں؟ اُس دن جبکہ سب لوگ ربّ العالمین کے سامنے کھڑے ہوں گے۔
ہر گز نہیں⁴، یقیناً بدکاروں کا نامہٴ اعمال قیدخانے کے دفتر میں ہے⁵۔ اور تمہیں کیا معلوم کہ وہ قید خانے کا دفتر کیا ہے؟ ایک کتاب ہے لکھی ہوئی۔ تباہی ہے اُس روز جھُٹلانے والوں کے لیے جو روزِ جزا کو جھُٹلاتے ہیں۔ اور اُسے نہیں جھُٹلاتا مگر ہر وہ شخص جو حد سے گزر جانے والا بدعمل ہے۔ اُسے جب ہماری آیات سُنائی جاتی ہیں⁶ تو کہتا ہے یہ تو اگلے وقتوں کی کہانیاں ہیں۔ ہر گز نہیں، بلکہ دراصل اِن لوگوں کے دلوں پر اِن کے بُرے اعمال کا زنگ چڑھ گیا ہے⁷۔ ہر گز نہیں، بالیقین اُس روز یہ اپنے ربّ کی دید سے محروم رکھے جائیں گے⁸، پھر یہ جہنّم میں جا پڑیں گے، پھر اِن سے کہا جائے گا کہ یہ وہی چیز ہے جسے تم جھُٹلایا کرتے تھے۔
ہر گز نہیں⁹، بے شک نیک آدمیوں کا نامہٴ اعمال بلند پایہ لوگوں کے دفتر میں ہے۔ اور تمہیں کیا خبر کہ کیا ہے وہ بلند پایہ لوگوں کا دفتر؟ ایک لکھی ہوئی کتاب ہے جس کی نگہداشت مقرب فرشتے کرتے ہیں۔ بے شک نیک لوگ بڑے مزے میں ہوں گے، اُونچی مسندوں پر بیٹھے نظارے کر رہے ہوں گے، ان کے چہروں پر تم خوشحالی کی رونق محسوس کرو گے۔ ان کو نفیس ترین سر بند شراب پلائی جائے گی جس پر مُشک کی مُہر لگی ہوگی¹⁰۔ جو لوگ دُوسروں پر بازی لے جانا چاہتے ہوں وہ اِس چیز کو حاصل کرنے میں بازی لے جانے کی کوشش کریں۔ اُس شراب میں تسنیم¹¹ کی آمیزش ہوگی، یہ ایک چشمہ ہے جس کے پانی کے ساتھ مقَرَّب لوگ شراب پئیں گے۔
مجرم لوگ دنیا میں ایمان لانے والوں کا مذاق اُڑاتے تھے، جب اُن کے پاس سے گزرتے تو آنکھیں مار مار کر اُن کی طرف اشارے کرتے تھے، اپنے گھروں کی طرف پلٹتے تو مزے لیتے ہوئے پلٹتے تھے¹²، اور جب انہیں دیکھتے تو کہتے تھے کہ یہ بہکے ہوئے لوگ ہیں¹³، حالانکہ وہ اُن پر نگراں بنا کر نہیں بھیجے گئے تھے¹⁴۔ آج ایمان لانے والے کُفّار پر ہنس رہے ہیں ، مسندوں پر بیٹھے ہوئے ان کا حال دیکھ رہے ہیں، مِل گیا نا کافروں کو اُن حرکتوں کا ثواب جو وہ کیا کرتے تھے¹⁵۔ ؏١

In the name of Allah, the Merciful, the Compassionate.

Woe to those who give short measure and weight¹ — those who, when they take by measure from others, take in full, but when they measure or weigh out to others, give less².³ Do such people not realize that they will be raised up on a mighty Day — the Day when all mankind will stand before the Lord of the Universe?

Nay!⁴ Indeed, the record of the wicked is in the register of the prison-house⁵. And what do you know what that prison-house register is? It is a book, written down. Woe, on that Day, to those who deny — who deny the Day of Reckoning. And none denies it except every sinful transgressor. When Our verses are recited to him⁶, he says, “These are but old tales.” Nay! Rather, the rust of their own evil deeds has settled upon their hearts⁷. Nay! Indeed, on that Day they will be deprived of the sight of their Lord⁸. Then they will be cast into Hell, and it will be said to them, “This is what you used to deny.”

Nay!⁹ Indeed, the record of the righteous is in the register of the exalted ones. And what do you know what that register of the exalted is? It is a book, written down, watched over by angels close to Allah. Indeed, the righteous will be in bliss, seated on raised couches, gazing around. You will perceive on their faces the glow of joy. They will be given to drink of a pure, sealed wine, sealed with musk¹⁰. Let those who wish to compete strive to attain this. It will be blended with Tasnim¹¹ — a spring from whose water those brought near [to Allah] shall drink.

The wrongdoers used to mock the believers in the world. When they passed by them, they would wink at one another in mockery. When they returned to their own people, they would return jesting¹². And whenever they saw them, they would say, “Indeed, these are the ones who have gone astray”¹³ — though they had not been sent as watchers over them¹⁴. Today, the believers are laughing at the disbelievers, seated on raised couches, watching [their fate]. Have the disbelievers not been repaid for what they used to do?¹⁵

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FOOTE NOTES/TAFSEER

This is footnote 1 on Surah Al-Mutaffifin from Mawdudi’s Tafheem ul-Quran — explaining that “مطففین” comes from “تطفیف,” meaning to secretly shortchange in weighing/measuring, since the culprit never steals a large amount outright but skims a little from each buyer’s due, so the victim never notices the loss.

This is footnote 2 — Mawdudi cites the Quran’s repeated emphasis on fair measure across several surahs: Al-An’am 152, Al-Isra 35, and Ar-Rahman 8-9 all command giving full, accurate measure. He also notes that Shu’ayb’s people were destroyed specifically for this crime — habitual short-measuring — despite his repeated warnings to them.

Footnote 3 — the Day of Judgment is called “the great day” because it’s when all humans and jinn will be held to account simultaneously before God’s court, and the most consequential decisions of punishment and reward will be made.

Footnote 4 — meaning their assumption is mistaken: that after committing these crimes in this world, they will simply get away with it and never have to stand before their Lord for accountability.

Footnote 5 — the word used is “سجین” (Sijjeen), derived from “سجن” (prison or confinement). The explanation that follows makes clear it refers to a register in which the deeds of those deserving punishment are being recorded.

Footnote 6 — meaning the verses that give news of the Day of Recompense.

Footnote 7 — there’s no rational basis for calling reward and punishment a myth. The real reason they call it that is because the sins they kept committing have completely rusted over their hearts, so something entirely reasonable now looks like fiction to them. The Prophet ﷺ explained this “rust”: when a person sins, a black mark forms on his heart; if he repents, it’s wiped clean, but if he keeps sinning, the mark spreads until it covers the whole heart (reported in Musnad Ahmad, Tirmidhi, Nasa’i, Ibn Majah, Ibn Jarir, al-Hakim, Ibn Abi Hatim, Ibn Hibban, and others).

Footnote 8 — meaning these people will be deprived of the honor of seeing Allah, which will be granted to the righteous (for further explanation, see Tafheem-ul-Quran, Volume 6, Al-Qiyamah, footnote 17).

Footnote 9 — meaning their belief that no reward or punishment will actually occur is mistaken.

Footnote 10 — the original phrase is “khitamuhu misk.” One reading: the vessels holding this wine will be sealed with musk rather than clay or wax — meaning it’s the finest variety, superior even to the wine flowing in the rivers of Paradise, brought to its people by its attendants in musk-sealed vessels. A second reading: as the wine goes down the drinker’s throat, its final sensation is the fragrance of musk. This is the exact opposite of worldly wine — which reeks the moment the bottle is opened, tastes foul while drinking, and leaves such a stench in the throat and mind that its unpleasantness shows on the drinker’s face.

Footnote 11 — “Tasneem” means elevation/height. Calling a spring “Tasneem” means it flows down from a height.

Footnote 12 — meaning they would return home thinking: “Today was really enjoyable — I mocked so-and-so believer, made jokes and jibes at his expense, thoroughly amused myself, and made a real spectacle of him in front of others.”

Footnote 13 — meaning: “these people have lost their sense — they’ve deprived themselves of worldly benefits and pleasures, and taken on every kind of danger and hardship, all because Muhammad ﷺ has entangled them in this business of the afterlife, Paradise, and Hell. They’re giving up what’s right in front of them for the vague hope of some promised Paradise after death, and enduring today’s hardships based on the naive notion that there’s a Hell in some other world whose punishment they’ve been warned about.”

Footnote 14 — this short phrase carries a sharp lesson for the mockers: even granting, hypothetically, that everything the believers hold is wrong — they aren’t harming you in any way. Acting on what they believe to be true, they’ve simply adopted a certain moral conduct for themselves. So has God appointed you as some enforcer, that you go pick fights with someone who isn’t bothering you, and cause needless trouble for someone who’s done you no harm?

Footnote 15 — there’s a subtle sarcasm in this phrase. Since the disbelievers used to torment the believers thinking they were earning reward for it, it’s said that in the Hereafter, the believers will sit comfortably in Paradise watching these very disbelievers burning in Hell, and will say in their hearts: “well, they certainly got the ‘reward’ for their deeds.”

TAFSEER in a nutshell

Here’s a summary of footnotes 1–15 on Surah Al-Mutaffifin:

Fraud in measure (1–2)

1. “Mutaffifin” comes from “tatfeef” — secretly shortchanging in weight/measure, skimming a little from each buyer so no one notices.
2. The Quran repeatedly condemns this and demands full, honest measure (Al-An’am 152, Al-Isra 35, Ar-Rahman 8-9). Shu’ayb’s people were destroyed specifically for this habitual crime.

The Day of Judgment and denial (3–4, 6–9) 3. It’s called “the great day” because all humans and jinn are judged simultaneously. 4. The wrongdoers wrongly assume they’ll never be held accountable. 6. “Those verses” refers to verses foretelling the Day of Recompense. 7. There’s no rational reason to call it a myth — sin has literally rusted their hearts, illustrated by the hadith of the black spot that grows over the heart with repeated sin. 8. These people will be barred from seeing Allah, unlike the righteous. 9. Their belief that no reckoning will happen is simply false.

Sijjeen and Illiyyin, Paradise (5, 10–11) 5. “Sijjeen” (from “prison”) refers to the register recording the deeds of the condemned. 10. “Khitamuhu misk” — Paradise’s wine is sealed with musk (finest quality) or leaves a musky aftertaste, opposite of foul worldly wine. 11. “Tasneem” means height — a spring flowing down from an elevated source.

Mockery of believers and the reversal (12–15) 12. Disbelievers went home gloating over having mocked and humiliated a believer. 13. They considered believers foolish for giving up worldly pleasure for the “vague hope” of an unseen Paradise/Hell. 14. Sharp rebuke: even if the believers were wrong, they weren’t harming anyone — so what right did the mockers have to torment them? 15. Ironic reversal: in the Hereafter, believers in Paradise will watch these mockers burning in Hell and say, “there’s their reward.”