This narrative presents a righteous, powerful ruler who uses his authority to establish justice, spread goodness, and help the weak—a direct contrast to arrogant rulers like the owner of the two gardens or the tyrannical kings mentioned earlier. It also contains the prophecy of Yajuj and Majuj (Gog and Magog).

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Arabic Text (Verses 18:83-101)

وَيَسْأَلُونَكَ عَن ذِي الْقَرْنَيْنِ ۖ قُلْ سَأَتْلُو عَلَيْكُم مِّنْهُ ذِكْرًا
إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا
فَأَتْبَعَ سَبَبًا
حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا ۗ قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَن تُعَذِّبَ وَإِمَّا أَن تَتَّخِذَ فِيهِمْ حُسْنًا
قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُّكْرًا
وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا
ثُمَّ أَتْبَعَ سَبَبًا
حَتَّىٰ إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا
كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا
ثُمَّ أَتْبَعَ سَبَبًا
حَتَّىٰ إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا
قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا
قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا
آتُونِي زُبَرَ الْحَدِيدِ ۖ حَتَّىٰ إِذَا سَاوَىٰ بَيْنَ الصَّدَفَيْنِ قَالَ انفُخُوا ۖ حَتَّىٰ إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا
فَمَا اسْطَاعُوا أَن يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا
قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّي ۖ فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ ۖ وَكَانَ وَعْدُ رَبِّي حَقًّا
وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ ۖ وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا
وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَافِرِينَ عَرْضًا
الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَن ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا

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Translation (English – Approximate Meaning)

83. And they ask you, [O Muhammad], about Dhul-Qarnayn. Say, “I will recite to you about him a report.”
84. Indeed, We established him upon the earth, and We gave him to everything a way.
85. So he followed a way
86. Until, when he reached the setting of the sun, he found it setting in a murky spring, and he found near it a people. We said, “O Dhul-Qarnayn, either you punish them, or you treat them with kindness.”
87. He said, “As for one who wrongs, we will punish him; then he will be returned to his Lord, and He will punish him with a terrible punishment.
88. But as for one who believes and does righteousness, he will have the best reward, and we will speak to him with mildness.”
89. Then he followed a way
90. Until, when he came to the rising of the sun, he found it rising on a people for whom We had not made against it any shield.
91. Thus. And We had encompassed [all] that he had in knowledge.
92. Then he followed a way
93. Until, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand speech.
94. They said, “O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?”
95. He said, “That in which my Lord has established me is better [than what you offer]. But assist me with strength; I will make between you and them a dam.
96. Bring me sheets of iron” – until, when he had leveled [them] between the two mountain walls, he said, “Blow [with bellows],” until when he had made it [like] fire, he said, “Bring me molten copper to pour over it.”
97. So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration.
98. He said, “This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and the promise of my Lord is ever true.”
99. And We will leave them that day surging over each other, and the Horn will be blown, and We will assemble them in [one] assembly.
100. And We will present Hell that Day to the Disbelievers, on display –
101. Those whose eyes were veiled from My remembrance, and they were unable to hear.

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verses 83-84: Introduction

· The Quraysh, prompted by the Jews of Medina to test the Prophet (pbuh), asked about Dhul-Qarnayn. The Quran confirms his existence and states Allah gave him power on earth and the means (asbab) to achieve his goals. This establishes him as a divinely-supported ruler.

Verses 85-88: The Western Expedition (The Setting of the Sun)

· “He reached the setting of the sun…” This is a geographical expression meaning he traveled to the far west, where it seemed to the observer the sun set in a dark, murky body of water (like an ocean).
· He found a people there. Allah gave him discretion: to punish or be kind. Dhul-Qarnayn’s Judgment: He establishes a principle of justice tied to faith and action.

1. For the wrongdoers: Punishment in this world, followed by God’s greater punishment in the Hereafter.
2. For the believers who do good: The best reward and gentle treatment.
   · This shows he is a just ruler who uses power to establish divine law, not personal whim.

Verses 89-91: The Eastern Expedition (The Rising of the Sun)

· He then traveled to the far east, finding a primitive people with no shelter from the sun. The verse “We had encompassed all that he had in knowledge” signifies that Allah was fully aware of his journeys and actions, guiding and protecting him.

Verses 92-98: The Northern Expedition & The Building of the Barrier

· The Location: Between two mountains (likely in the Caucasus region).
· The People: A simple, oppressed people who could barely understand outsiders’ speech. They complain about Yajuj and Majuj (Gog and Magog) who raid and spread corruption.
· Dhul-Qarnayn’s Character (V. 95):
· Rejects Payment: “That in which my Lord has established me is better.” He acts for Allah’s pleasure, not worldly gain.
· Seeks Cooperation: “Assist me with strength.” He mobilizes the people to help themselves, empowering them.
· The Construction of the Barrier (V. 96-97):
· He uses advanced engineering: Iron sheets to build a massive wall between the mountain passes, then uses fire and molten copper to create an impregnable, fused metal barrier.
· The barrier is effective but temporary. Dhul-Qarnayn himself declares it a mercy from Allah for a time.
· The Prophecy (V. 98): “When the promise of my Lord comes, He will make it level.” This points to a future time (near the end of times) when Yajuj and Majuj will be released.

Verses 99-101: The Eschatological Conclusion & Return to Core Theme

· These verses leap to the Day of Judgment, describing the release of Yajuj and Majuj as one of its major signs. They will surge in vast numbers.
· The narrative then connects directly back to the Surah’s central theme: the ultimate fate of the disbelievers.
· “Those whose eyes were veiled from My remembrance, and they were unable to hear.” This describes the spiritual blindness and deafness that afflicted the disbelievers of Mecca (and all like them) – a self-incurred condition from rejecting truth, as explained in earlier verses (18:57). Their end is Hellfire, presented clearly before them.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. The Model of Righteous Power: Dhul-Qarnayn is the antithesis of the arrogant, worldly ruler. He uses power with justice, humility, and for the protection of the weak. He acknowledges his power is a trust from Allah.
2. Faith Combined with Action and Resources: He is a man of deep faith who also masters the worldly means (asbab)—military, administrative, engineering—to fulfill his righteous goals. Islam does not reject worldly resources but directs them toward good ends.
3. The Temporary Nature of Worldly Solutions: The mighty barrier, though a great feat, is only a temporary hold. True and lasting security belongs only to Allah. This reinforces the theme of the world’s impermanence.
4. The Greater Corruption (Yajuj and Majuj): They symbolize forces of chaotic, widespread corruption that will one day be unleashed upon the world as a divine decree and a sign of the Hour.
5. Ultimate Justice: The story concludes by reminding that all worldly affairs lead to the Day of Judgment. The final destination for those who, unlike Dhul-Qarnayn, reject divine remembrance is Hellfire.

This narrative serves a crucial purpose in Surah Al-Kahf: after the story of Khidr (hidden wisdom in seemingly bad events), it shows manifest wisdom in the use of worldly power for good. It provides a complete picture of how a believer should navigate the world: with trust in hidden wisdom when tested, and with proactive justice and construction when given ability.

This section introduces the third and most dangerous category of people in relation to the Islamic message: the hypocrites (Munafiqun). Maududi’s commentary delves deeply into their psychology and the threat they posed to the early Muslim community in Medina.

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سورة البقرة (Surah Al-Baqarah)

آية 8

القرآن: وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُم بِمُؤْمِنِينَ
Translation: And among the people are those who say, “We believe in Allah and the Last Day,” but they are not believers.

Explanation (Tafheemul Quran):
This verse introduces the hypocrites (Munafiqun). Unlike the open disbelievers (Kuffar) of Mecca, these were people in Medina who outwardly professed faith to gain political and social advantages while internally concealing disbelief. Their declaration is a lie, as their hearts lack true conviction.

آية 9

القرآن: يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ
Translation: They seek to deceive Allah and those who believe, but they deceive none except themselves, yet they fail to perceive it.

Explanation:
Maududi explains that their deception is ultimately self-deception. They think their outward show fools God and the believers, but God is fully aware of their hypocrisy. The real damage—the spiritual ruin and consequences of their duplicity—falls upon themselves alone, but they are too blind in their arrogance to realize this fundamental truth.

آية 10

القرآن: فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ
Translation: In their hearts is a disease, so Allah has increased their disease. And for them is a painful punishment because they [habitually] used to lie.

Explanation:
The “disease” here, as per Maududi, is the moral and spiritual sickness of doubt, deceit, and moral corruption. When such a person confronts the clear truth of Islam and yet chooses hypocrisy, their disease intensifies. Their hearts become more hardened and distant from guidance. This increase is a divine law of consequence. Their punishment is a direct result of their persistent lying—to others and to themselves.

آية 11

القرآن: وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ
Translation: And when it is said to them, “Do not cause corruption on earth,” they say, “We are but reformers!”

Explanation:
Hypocrites typically engage in activities that create discord (fitnah), undermine the Muslim community’s unity, and side with enemies. When checked, they rationalize their behavior. Maududi notes that they portray their divisive actions as “reform” and “correction,” a classic trait of those who work against a truth-based system while claiming to improve it.

آية 12

القرآن: أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَٰكِن لَّا يَشْعُرُونَ
Translation: Unquestionably, it is they who are the corrupters, but they are unaware [of it].

Explanation:
The Quran categorically reverses their claim. Their very actions are the definition of corruption (ifsad). Maududi stresses that their moral confusion is so deep that they cannot even distinguish between spreading mischief and establishing peace.

آية 13

القرآن: وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ ۗ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَٰكِن لَّا يَعْلَمُونَ
Translation: And when it is said to them, “Believe as the people have believed,” they say, “Should we believe as the foolish have believed?” Unquestionably, it is they who are the foolish, but they do not know.

Explanation:
When asked to embrace faith sincerely like the common believers, the hypocrites—often the wealthy and influential elites like Abdullah ibn Ubayy ibn Salul—mock the believers as “fools.” Maududi explains that this reveals their arrogance. The Quran again turns the label back on them: the real fools are those who trade eternal truth for worldly, fleeting gain and cannot recognize true wisdom.

آية 14

القرآن: وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ
Translation: And when they meet those who believe, they say, “We believe”; but when they are alone with their [devilish] leaders, they say, “Indeed, we are with you; we were only mockers.”

Explanation:
This verse masterfully exposes their dual-faced nature. They put on a show of faith among Muslims to ensure their safety and interests. In private, with their actual allies—the disbelieving leaders or the inner devils (Shayateen) of their own whims—they confess their alliance and mock the believers. Maududi highlights this as the essence of Nifaq (hypocrisy).

آية 15

القرآن: اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ
Translation: Allah mocks them and prolongs them in their transgression [while] they wander blindly.

Explanation:
Just as they mock the truth, God “mocks” them—meaning He will turn their scheming back on them and make them a object of ridicule in their ultimate failure. Maududi explains that “prolongs them in their transgression” means He gives them respite, allowing them to sink deeper into their own misguidance, bewildered and lost.

آية 16

القرآن: أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُوا مُهْتَدِينَ
Translation: Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided.

Explanation:
Maududi elaborates on this powerful commercial metaphor. They had a choice: to buy guidance (which requires the price of sincere belief and submission) or to buy misguidance (which offers the apparent immediate price of worldly gain). They chose the latter. It is a bankrupt trade where they lose their capital (the opportunity for true faith) and get nothing of real value in return.

آية 17

القرآن: مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَّا يُبْصِرُونَ
Translation: Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see.

Explanation:
This begins a series of three profound analogies for hypocrisy. First Analogy (V17-18): The hypocrite’s initial encounter with Islam is like someone lighting a fire in darkness. For a moment, the light of Islamic truth illuminates his path, showing reality clearly. But because he does not sincerely embrace it and seeks to extinguish it for others, God removes that light from his heart. He is left in greater spiritual darkness than before—unable to see the truth at all.

آية 18

القرآن: صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ
Translation: Deaf, dumb and blind – so they will not return [to the right path].

Explanation:
As a consequence of losing the inner light, their spiritual faculties become dead. They become “deaf” to guidance, “dumb” in speaking the truth, and “blind” to recognizing signs. This state is so entrenched that they have no will or capacity to turn back to the right path.

آية 19

القرآن: أَوْ كَصَيِّبٍ مِّنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِم مِّنَ الصَّوَاعِقِ حَوْلَ الْمَوْتِ ۚ وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ
Translation: Or [it is] like a rainstorm from the sky within which is darkness, thunder, and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers.

Explanation:
Second Analogy: The message of Islam, with its clear warnings and promises, comes like a heavy rain that brings both life-giving water (benefit) and a terrifying storm (awe). The hypocrite’s attitude is contradictory: he wants the water (worldly benefits from the Muslim community) but is terrified of the storm’s reality (the obligations and truths that unsettle him). He tries to block out the “thunderclaps” of warning (like the reality of death and accountability), but he cannot escape God’s all-encompassing knowledge and power.

آية 20

القرآن: يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ۖ كُلَّمَا أَضَاءَ لَهُم مَّشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا ۚ وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Translation: The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk [a little] in it; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.

Explanation:
Continuing the storm analogy: The “lightning” represents the moments of compelling, undeniable truth in the Quran that briefly illuminate their minds. It’s so sharp it almost “blinds” them with its clarity. In those brief moments, they might take a step or two toward faith (e.g., acknowledging a truth). But as soon as the momentary clarity passes and their inner doubts (“darkness”) return, they freeze and go no further. Maududi concludes that their spiritual state is precarious by God’s will, and He has the full power to completely deprive them of any perception if He so willed.

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Summary of the Tafheem Perspective (Verses 8-20):
Maududi’s exegesis presents these verses as a detailed psychological and moral portrait of the hypocrite (Munafiq). The core traits exposed are:

1. Lying about belief for worldly gain.
2. Self-deception and rationalizing corruption.
3. Dual-faced behavior, changing colors based on company.
4. A diseased heart that becomes progressively harder.
5. A bankrupt trade, sacrificing eternal guidance for temporary benefit.
6. Contradictory and paralyzed faith, wanting the benefits of Islam without submitting to its truths, leaving them in a state of spiritual confusion and incapacity.

Context from Tafheem: Having established the historical pattern of the Israelites’ covenant-breaking and the hardness of their hearts, this section delves deeper into the root causes. It exposes the role of their religious leadership in corrupting the divine message itself, their wishful thinking about evading punishment, and their contradictory behavior of accepting parts of the law while rejecting others. It concludes with a severe admonition about the consequences of such a fragmented faith.

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سورة البقرة (Surah Al-Baqarah)

آية 75

القرآن: أَفَتَطْمَعُونَ أَن يُؤْمِنُوا لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَامَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ
Translation: Do you (believers) still hope that they (the Jews) will believe in you, when a party of them used to hear the words of Allah and then distort them knowingly after they had understood them?

Explanation (Tafheemul Quran):
Maududi explains that this verse addresses the Muslims, particularly those who were optimistic about the Jews of Medina accepting Islam. It dashes that hope by pointing to a deep-rooted historical sin.

· “Hear the words of Allah”: This refers to their scholars and rabbis who received the Torah and its teachings.
· The Grave Crime: Instead of preserving it, they would “distort them” (yuharrifunahu) after having understood them.” Maududi clarifies this refers to both:

1. Distortion of the Text (Tahrif Lafzi): Altering the words of scripture.
2. Distortion of Meaning (Tahrif Ma’nawi): Misinterpreting clear verses to suit their desires.
   · “Knowingly”: This was not error but deliberate, culpable corruption. Given this ingrained practice of tampering with revelation, how could they be expected to honestly accept the final, uncorrupted revelation (the Quran)?

آية 76

القرآن: وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوا أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَاجُّوكُم بِهِ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ
Translation: And when they meet those who believe, they say, “We believe.” But when they are alone with one another, they say, “Do you inform them of what Allah has revealed to you, so they may argue with you before your Lord? Have you no sense?”

Explanation:
This verse exposes their dual-faced behavior, similar to the hypocrites but with a specific twist.

· Outward Pretense: To Muslims, they claimed belief to avoid conflict.
· Private Conspiracy: Among themselves, their scholars warned each other not to reveal to Muslims the prophecies in their own scriptures about the coming of Prophet Muhammad (ﷺ). Their fear was that Muslims would use this evidence against them on the Day of Judgment. Maududi points out the absurdity: they were more concerned about losing an argument in the hereafter than about the truth itself. The rhetorical question “Have you no sense?” condemns this foolish prioritization.

آية 77

القرآن: أَوَلَا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
Translation: Do they not know that Allah knows what they conceal and what they declare?
Explanation: A fundamental reminder of divine omniscience. Their secret plots and concealed truths are fully known to God. Their attempt to hide evidence is futile before the One who is the ultimate Witness.

آية 78

القرآن: وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ
Translation: And among them are unlettered ones who do not know the Scripture except [empty] wishes, and they are only assuming.
Explanation: Maududi distinguishes between the corrupt scholars and the common folk. The “unlettered ones” were ignorant of the actual scripture. Their “knowledge” was merely “wishes” (Amanni)—hearsay, folklore, and baseless traditions passed down by their leaders. Their religion was built on assumptions, not on a direct understanding of the divine text.

آية 79

القرآن: فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ
Translation: So woe to those who write the Scripture with their own hands, then say, “This is from Allah,” in order to exchange it for a small price. Woe to them for what their hands have written, and woe to them for what they earn.
Explanation: This is one of the strongest condemnations in the Quran. Maududi explains it targets the rabbis and scribes who:

1. Physically forged scripture: They literally wrote things with their own hands (adding to or altering texts).
2. Attributed it to God: They passed off these forgeries as divine revelation.
3. Motive: They did this “to exchange it for a small price”—for worldly gain like wealth, status, and political influence.
   The double “Woe” (Wayl) emphasizes the severity of the crime—both for the act of forgery itself and for the ill-gotten gains they acquired through it.

آية 80

القرآن: وَقَالُوا لَن تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَّعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِندَ اللَّهِ عَهْدًا فَلَن يُخْلِفَ اللَّهُ عَهْدَهُ ۖ أَمْ تَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
Translation: And they say, “The Fire will never touch us except for a few numbered days.” Say, “Have you taken a covenant from Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?”
Explanation: This exposes a false, self-serving doctrine they had invented. They believed that as descendants of Abraham, any punishment in Hell would be brief (e.g., 40 days). The Quran’s response is a logical challenge:

· Do you have a covenant from God guaranteeing this? If so, God never breaks His word.
· If not, then you are inventing lies against God, attributing to Him what you have no knowledge of. This condemns religious beliefs based on wishful thinking and tribal chauvinism rather than authentic revelation.

آية 81

القرآن: بَلَىٰ مَن كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
Translation: Yes [on the contrary], whoever earns an evil deed and is enveloped by his sin – those are the companions of the Fire; they will abide therein eternally.
Explanation: Maududi states this verse categorically overturns their false belief. The true criterion is not lineage but deeds. “Whoever earns an evil deed” refers to the ultimate evil: Shirk (associating partners with God) and persistent Kufr (denial of truth). When one’s sin (like disbelief) “envelops” them—meaning it becomes their defining, unchanging state—their fate is eternal Hell. This aligns with the earlier principle (v.24, 39).

آية 82

القرآن: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ
Translation: But those who believe and do righteous deeds – those are the companions of Paradise; they will abide therein eternally.
Explanation: This reaffirms the positive, universal condition for salvation: true faith coupled with righteous action. This is the counterpart to verse 81, and together they present the only two eternal destinations.

آية 83

القرآن: وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ
Translation: And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], “Do not worship except Allah; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakah.” Then you turned away, except a few of you, and you were refusing.
Explanation: The discourse returns to their covenant, specifying its core ethical and devotional content: pure monotheism, social responsibility (kindness to family, orphans, the poor), good speech, prayer, and charity. Maududi notes this is a microcosm of all divine law. Yet, they turned away from this comprehensive covenant, “except a few” righteous individuals among them. The majority were in a state of active refusal (mu’ridun).

آية 84

القرآن: وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ
Translation: And [recall] when We took your covenant, [saying], “Do not shed your [i.e., each other’s] blood or evict one another from your homes.” Then you acknowledged [this] while you were witnessing.
Explanation: Another specific covenant is recalled: the prohibition against internal civil strife, murder, and exile among their own tribes. They had solemnly agreed to this.

آية 85

القرآن: ثُمَّ أَنتُمْ هَٰؤُلَاءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِم بِالْإِثْمِ وَالْعُدْوَانِ وَإِن يَأْتُوكُمْ أُسَارَىٰ تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Translation: Then, you are those [same ones] who kill one another and evict a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do.
Explanation: This long verse is a masterful indictment of their hypocrisy and selective morality. Maududi unpacks it as follows:

· Breach of the Social Covenant: They were doing the very things they covenanted against—killing and exiling fellow Jews (likely in tribal conflicts).
· Contradictory Behavior: While unlawfully exiling people, they would later ransom captives from those conflicts, treating the symptom while perpetuating the disease. This exposed their moral inconsistency.
· The Core Accusation: “So do you believe in part of the Scripture and disbelieve in part?” This is the defining sin. They accepted laws that suited them (like ransom) but rejected others (like the prohibition of civil strife). Religion cannot be a cafeteria; accepting divine authority must be total.
· The Dual Punishment: The consequence is “disgrace in worldly life” (the historical humiliation and subjugation they suffered) and “the severest punishment” in the Hereafter. Their actions are fully under God’s watch.

آية 86

القرآن: أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنصَرُونَ
Translation: Those are the ones who have bought the worldly life [in exchange] for the Hereafter, so the punishment will not be lightened for them, nor will they be aided.
Explanation: Maududi presents this as the fitting conclusion. They made the “bankrupt trade” (a theme from verse 16). By choosing the fleeting gains of this world—tribal pride, wealth from forgery, political power—over the eternal rewards of the Hereafter, they have incurred a debt that cannot be reduced. They will find no relief and no helper on the Day of Judgment.

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Summary from Tafheemul Quran Perspective (Verses 75-86):

This section, according to Maududi, provides a devastating analysis of a corrupted religious community:

1. Corruption of the Source: The root evil is the deliberate distortion of divine revelation by religious elites for worldly gain.
2. Hypocrisy and Concealment: They hide the truth even from themselves, fearing its implications more than seeking its guidance.
3. Invented Doctrines: They create self-serving theologies (like brief punishment) based on wishful thinking, not revelation.
4. Selective Obedience: The hallmark of their failure is accepting parts of the law while rejecting others, reducing religion to a tool for worldly ends.
5. The Ultimate Loss: This path represents the worst trade: selling eternity for temporary, trivial gain, resulting in unmitigated punishment. The passage serves as a grave warning to the Muslim community to guard against all these maladies.

Verse 7

Arabic Text:
هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

English Translation:
He it is Who has revealed to you the Book wherein there are verses clear, they are the basis of the Book, and others allegorical; but those in whose hearts is perversity follow the allegorical seeking (to cause) dissension by seeking to explain it. None knows its explanation except Allah. And those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord, and none do mind except those having understanding.

Commentary/Explanation by Sayyid Abul Ala Maududi:
Muhkam means that which has been made firmly and perfectly. The muhkam verses mentioned here are those Qur’anic verses which are embodied in clear and lucid language and whose meaning is not liable to any ambiguity and equivocation. The words of these verses are clear pointers to their true meaning and, therefore, it is difficult to subject them to arbitrary interpretation. Such verses form the core of the Holy Book; they are the verses which fulfil the true purpose for which the Qur’an was revealed, and they invite the whole world to Islam. They embody admonition and instruction as well as the refutation of erroneous doctrines and the elucidation of the Right Way. They also contain the fundamentals of the true faith; teachings relating to belief, worship and morality, and mandatory duties and prohibitions. These are the verses which will guide the genuine seeker after Truth who turns to the Qur’an in order to find out what he ought and ought not to do.

‘Ambiguous’ verses are those whose meaning may have some degree of equivocation. It is obvious that no way of life can be prescribed for man unless a certain amount of knowledge explaining the truth about the universe, about its origin and end, about man’s position in it and other matters of similar importance, is intimated to him. It is also evident that the truths which lie beyond the range of human perception have always eluded and will continue to elude man; no words exist in the human vocabulary which either express or portray them. In speaking about such things, we necessarily resort to words and expressions generally employed in connection with tangible objects. In the Qur’an, too, this kind of language is employed in relation to supernatural matters; the verses which have been characterized as ‘ambiguous’ refer to such matters.

At best, such expressions may serve to either bring man close to or enable him to formulate some view of reality, even if it is a faint one. The more one tries to determine the precise meaning of such verses, the more their ambiguities proliferate, and the more one is confronted with choosing between several plausible interpretations. All this is likely to alienate one progressively further away from the Truth instead of bringing one closer to it. Those who seek the Truth and do not hanker after the satisfaction of their egocentric quest for exotic superfluities, will be satisfied with the dim vision of reality derived from these verses. They will concentrate their attention instead on the clear and lucid ‘core’ verses of the Qur’an. It will be left to those who are either out to make mischief and mislead people or who have an abnormal passion for superfluities to devote their attention to hair-splitting discussions about the contents of the ‘ambiguous’ verses.

This might give rise to an unnecessary problem: How can people believe in ‘ambiguous’ verses when the contents of these cannot be grasped? The fact is that a reasonable person will believe that the Qur’an is the Book of God through his reading of its clear and lucid verses, rather than by learning fanciful interpretations of the ambiguous verses. Once so convinced, he is not likely to be worried by doubts and anxieties caused by the ambiguities of the verses concerned. One who seeks the Truth is satisfied with the obvious meaning of these verses, and wherever he encounters complications and ambiguities he abstains from pursuing their solution too far. Instead of wasting his time splitting hairs, he is content to believe in the things laid down in the Book of God, without seeking to know them precisely and in detail. He turns his attention, in the main, to questions of a practical nature.

Verse 8

Arabic Text:
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

English Translation:
Our Lord! Let not our hearts deviate after Thou hast guided us, and bestow upon us mercy from Thy Presence; surely Thou art the Bestower.

Commentary/Explanation by Sayyid Abul Ala Maududi:
They pray to Allah: ‘Our Lord! Do not let our hearts swerve towards crookedness after You have guided us to the right way, and bestow upon us Your mercy. Surely You, only You, are the Munificent Giver!

Verse 9

Arabic Text:
رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ

English Translation:
Our Lord! Thou art He Who will gather mankind together on the Day about which there is no doubt. Surely Allah does not fail to keep (His) promise.

Commentary/Explanation by Sayyid Abul Ala Maududi:
Our Lord! You surely will gather mankind together one Day, a Day about (the coming of which) there is no doubt. Surely Allah never goes against His promise.

Q&A Session: Surah Al-Imran (Chapter 3), Verses 7-9

Based on Tafheem-ul-Quran by Sayyid Abul Ala Maududi

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VERSE 7: The Nature of Quranic Verses

Arabic Text

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

Translation

He it is Who has revealed to you the Book wherein there are verses clear, they are the basis of the Book, and others allegorical; but those in whose hearts is perversity follow the allegorical seeking to cause dissension by seeking to explain it. None knows its explanation except Allah. And those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord, and none do mind except those having understanding.

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Q1: What does the term “muhkam” mean?

A: Muhkam means that which has been made firmly and perfectly. In the context of the Quran, muhkam verses are those embodied in clear and lucid language whose meaning is not liable to any ambiguity and equivocation.

Q2: What are the characteristics of muhkam (clear) verses?

A: Muhkam verses have several key characteristics. Their words are clear pointers to their true meaning, making it difficult to subject them to arbitrary interpretation. They form the core of the Holy Book and fulfill the true purpose for which the Quran was revealed. These verses invite the whole world to Islam, embody admonition and instruction, refute erroneous doctrines, elucidate the Right Way, contain the fundamentals of true faith, provide teachings relating to belief, worship and morality, and outline mandatory duties and prohibitions.

Q3: Who will benefit most from the muhkam verses?

A: The genuine seeker after Truth who turns to the Quran in order to find out what he ought and ought not to do will be guided by these verses.

Q4: What are mutashabihat (ambiguous) verses?

A: Ambiguous verses are those whose meaning may have some degree of equivocation. These are verses that deal with matters beyond the range of human perception, such as truths about the universe, its origin and end, man’s position in it, and other supernatural matters.

Q5: Why does the Quran contain ambiguous verses?

A: No way of life can be prescribed for man unless a certain amount of knowledge explaining the truth about the universe, its origin and end, and man’s position in it is intimated to him. Since truths that lie beyond human perception have always eluded and will continue to elude man, and no words exist in human vocabulary to express or portray them, the Quran necessarily resorts to words and expressions generally employed in connection with tangible objects when discussing supernatural matters.

Q6: What is the purpose of ambiguous verses?

A: At best, such expressions may serve to either bring man close to or enable him to formulate some view of reality, even if it is a faint one. They provide a dim vision of truths that cannot be fully comprehended through human language and perception.

Q7: What happens when people try to determine the precise meaning of ambiguous verses?

A: The more one tries to determine the precise meaning of such verses, the more their ambiguities proliferate, and the more one is confronted with choosing between several plausible interpretations. All this is likely to alienate one progressively further away from the Truth instead of bringing one closer to it.

Q8: How should truth-seekers approach ambiguous verses?

A: Those who seek the Truth and do not hanker after the satisfaction of their egocentric quest for exotic superfluities will be satisfied with the dim vision of reality derived from these verses. They will concentrate their attention instead on the clear and lucid core verses of the Quran.

Q9: Who focuses excessively on ambiguous verses, and why?

A: Those who are either out to make mischief and mislead people, or who have an abnormal passion for superfluities, devote their attention to hair-splitting discussions about the contents of ambiguous verses.

Q10: How can people believe in ambiguous verses when their contents cannot be fully grasped?

A: A reasonable person will believe that the Quran is the Book of God through his reading of its clear and lucid verses, rather than by learning fanciful interpretations of the ambiguous verses. Once convinced that the Quran is from God, he is not likely to be worried by doubts and anxieties caused by the ambiguities of certain verses.

Q11: What is the practical approach for dealing with ambiguous verses?

A: One who seeks the Truth is satisfied with the obvious meaning of these verses, and wherever he encounters complications and ambiguities, he abstains from pursuing their solution too far. Instead of wasting time splitting hairs, he is content to believe in the things laid down in the Book of God without seeking to know them precisely and in detail. He turns his attention, in the main, to questions of a practical nature.

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VERSE 8: A Supplication for Steadfastness

Arabic Text

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

Translation

Our Lord! Let not our hearts deviate after Thou hast guided us, and bestow upon us mercy from Thy Presence; surely Thou art the Bestower.

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Q12: What is the main prayer in Verse 8?

A: The believers pray to Allah: “Our Lord! Do not let our hearts swerve towards crookedness after You have guided us to the right way, and bestow upon us Your mercy. Surely You, only You, are the Munificent Giver!”

Q13: What does this supplication reveal about the nature of faith and guidance?

A: This supplication reflects the believer’s recognition of their dependence on God’s continued guidance and mercy. It acknowledges that steadfastness in faith is a divine gift rather than solely a human achievement, and that believers need Allah’s ongoing support to remain on the straight path.

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VERSE 9: The Certainty of the Day of Judgment

Arabic Text

رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ

Translation

Our Lord! Thou art He Who will gather mankind together on the Day about which there is no doubt. Surely Allah does not fail to keep His promise.

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Q14: What is the core message of Verse 9?

A: The verse continues the supplication with an affirmation: “Our Lord! You surely will gather mankind together one Day, a Day about the coming of which there is no doubt. Surely Allah never goes against His promise.”

Q15: What does this verse teach about the Day of Judgment?

A: This statement affirms the believer’s conviction in the certainty of the Day of Judgment and Allah’s faithfulness to His promises. It reinforces the accountability that awaits all humanity and emphasizes that this promised Day will undoubtedly come to pass.

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Summary Questions

Q16: What are the main lessons from these three verses?

A: These three verses from Surah Al-Imran provide fundamental insights into understanding the Quran, the proper approach to faith, and the believer’s relationship with divine guidance. They teach us to focus on what is clear and actionable in the Quran, to maintain humility regarding matters beyond our complete understanding, to constantly seek God’s continued guidance for steadfastness, and to remain mindful of our ultimate accountability before our Creator.

Q17: What is the balanced approach to studying the Quran according to these verses?

A: The balanced approach is to concentrate primarily on the clear, unambiguous verses that provide practical guidance for life, while accepting the ambiguous verses with faith and humility, without excessive speculation or hair-splitting debates. One should believe in the entire Quran as the Word of God while recognizing that complete understanding of all matters, especially those beyond human perception, belongs to Allah alone.​​​​​​​​​​​​​​​​

Following the detailed recounting of the Israelites’ history of covenant-breaking, a critical theological question arises, especially for the new Muslim community in Medina which included Jewish tribes, new Muslim converts from those tribes, and early Muslims anxious about the fate of pious predecessors. These verses clarify the universal criteria for salvation, address the obstinacy of the Jews of that time, and illustrate their hardened hearts with a powerful parable.

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سورة البقرة (Surah Al-Baqarah)

آية 62

القرآن: إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Translation: Indeed, those who believe and those who are Jews and the Christians and the Sabians – whoever believes in Allah and the Last Day and does righteous deeds – they will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.

Explanation (Tafheemul Quran):
Maududi explains that this is a foundational verse of Islamic theology regarding previous communities.

· Clarification, Not Abrogation: It is not a blanket promise of salvation for all Jews, Christians, and Sabians. Rather, it clarifies the timeless, universal condition for salvation that applied before the advent of Prophet Muhammad (ﷺ).
· The Three Conditions: True faith was always defined by: (1) Belief in Allah (true monotheism), (2) Belief in the Last Day (accountability), and (3) Righteous deeds (acting on that belief). Any individual from any community who truly fulfilled these conditions would be saved.
· The Context of “Now”: Maududi emphasizes that with the coming of Prophet Muhammad (ﷺ) as the final Messenger, the condition for salvation has been updated. Now, belief must also include belief in him and the Quran (as per 3:85, 3:19). This verse corrects a misconception while affirming God’s universal justice.

آية 63

القرآن: وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ
Translation: And [recall] when We took your covenant and raised over you the mount, [saying], “Take what We have given you with determination and remember what is in it that you may become righteous.”

Explanation:
The discourse returns to the Israelites, reminding them of the awesome and solemn circumstance under which the Torah was given—the mountain being lifted over their heads as a threat to ensure their obedience. The command was to hold fast to it “with determination” and to internalize its teachings to achieve Taqwa. This sets up their subsequent failure.

آية 64

القرآن: ثُمَّ تَوَلَّيْتُم مِّن بَعْدِ ذَٰلِكَ ۖ فَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنتُم مِّنَ الْخَاسِرِينَ
Translation: Then you turned away after that. And if not for the favor of Allah upon you and His mercy, you would have been among the losers.

Explanation:
Despite the awe-inspiring covenant, they turned away. Maududi states that only God’s recurring patience and mercy (by sending new prophets and accepting repentance) saved them from immediate and total ruin. This verse serves as a bridge to their persistent pattern of behavior.

آية 65

القرآن: وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ
Translation: And you had already known about those who transgressed among you concerning the Sabbath, and We said to them, “Be apes, despised.”

Explanation:
A specific, well-known historical example of their transgression is cited. They violated the Sabbath command through deceit (fishing). Their punishment was a moral and spiritual metamorphosis—their hearts becoming like those of apes, devoid of higher purpose and dignity. Maududi notes this was a physical transformation of that particular community, a historical fact they themselves acknowledged.

آية 66

القرآن: فَجَعَلْنَاهَا نَكَالًا لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ
Translation: And We made it a punishment exemplary for their own time and for later times, and an admonition for the God-fearing.

Explanation:
This punishment was not an isolated event. It was set as an “exemplary punishment”—a lesson for all future generations about the end of those who play games with God’s clear commandments. For those with Taqwa, it serves as a powerful “admonition” to take divine law seriously.

آية 67

القرآن: وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ
Translation: And [recall] when Moses said to his people, “Indeed, Allah commands you to slaughter a cow.” They said, “Do you take us in ridicule?” He said, “I seek refuge in Allah from being among the ignorant.”

Explanation:
The narrative of the “Cow” (which gives the surah its name) begins. Maududi explains this story is a profound illustration of their contentiousness and evasion. Given a simple, straightforward command from God through Moses, their immediate response is not obedience but insolent suspicion—accusing their prophet of mocking them. Moses’ reply shows a prophet’s horror at such an attitude.

آية 68

القرآن: قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَٰلِكَ ۖ فَافْعَلُوا مَا تُؤْمَرُونَ
Translation: They said, “Call upon your Lord to make clear to us what it is.” He said, “[Allah] says, ‘It is a cow that is neither old nor virgin but medium between that,’ so do what you are commanded.”

Explanation:
Instead of complying, they ask for a trivial specification. When provided with it, they still do not obey. This exposes a disease of the heart: using pretended quest for detail as a tactic to avoid submission.

آية 69

القرآن: قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ
Translation: They said, “Call upon your Lord to show us what is her color.” He said, “He says, ‘It is a yellow cow, bright in color – pleasing to the observers.'”

Explanation:
They persist with another frivolous question about its color. God, in His wisdom, answers, turning their obstinacy into a lesson. The description becomes more specific.

آية 70

القرآن: قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِن شَاءَ اللَّهُ لَمُهْتَدُونَ
Translation: They said, “Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed, if Allah wills, we will be guided.”

Explanation:
Even now, they claim confusion and ask again, hypocritically adding “if Allah wills, we will be guided.” Maududi points out this feigned confusion and insincere invocation of God’s will is the height of evasiveness. True guidance was already present in the command.

آية 71

القرآن: قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لَّا شِيَةَ فِيهَا ۚ قَالُوا الْآنَ جِئْتَ بِالْحَقِّ ۚ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ
Translation: He said, “He says, ‘It is a cow neither trained to plow the earth nor to water the field, sound, without blemish.'” They said, “Now you have come with the truth.” So they slaughtered it, though they were about not to do it.

Explanation:
After exhaustive, self-imposed difficulty, they finally receive a description so precise it identifies a unique, otherwise useless cow. Only then do they comply, and even then reluctantly (“though they were about not to do it”). Maududi explains the moral: when people are resolved to evade a truth, they raise pointless objections until compliance becomes so burdensome it is almost impossible. This parable perfectly captures the attitude of the Jewish scholars towards the clear commands of the Prophet Muhammad (ﷺ).

آية 72

القرآن: وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا ۖ وَاللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ
Translation: And [recall] when you killed a soul and disputed concerning it, and Allah brought forth that which you were concealing.

Explanation:
Maududi connects this to the reason for the cow command (as explained in later commentary). It involved a murder mystery where the Israelite tribes were disputing. The slain man was to be struck with a piece of the slaughtered cow to identify the killer through a miracle. The verse highlights that while they argued, God was to expose their hidden secrets.

آية 73

القرآن: فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ
Translation: So We said, “Strike him with a piece of it.” Thus does Allah bring the dead to life, and He shows you His signs that you might reason.

Explanation:
The miracle occurs: the dead man is revived by God’s power and names his killer. The ultimate lesson is stated: “Thus does Allah bring the dead to life.” This physical miracle was a sign pointing to the greater reality of spiritual revival and the ultimate Resurrection. It was meant to make them “reason.”

آية 74

القرآن: ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ ۚ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ ۚ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Translation: Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allah. And Allah is not unaware of what you do.

Explanation (Tafheemul Quran):
This is the powerful conclusion of this section. Despite witnessing such clear miracles, their hearts grew hard.

· The Simile of Hardness: Their hearts became harder than stone. Maududi elaborates on the profound contrast: even a hard stone can be a source of life (gushing water), can be split by a sprouting seed, or can metaphorically “fall down in fear of Allah” (as mountains might have crumbled at the revelation, as in 59:21). But their hearts—receiving the “water” of revelation—remained barren, unmoved, and unyielding.
· The Ultimate Warning: The final line, “And Allah is not unaware of what you do,” is a solemn threat. Their internal hardness and outward obstinacy are fully recorded; they cannot deceive God as they try to deceive others and themselves.

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Summary from Tafheemul Quran Perspective (Verses 62-74):

Maududi’s commentary draws out these core lessons:

1. Universal Criterion for Salvation: Salvation has always been based on true faith and righteous action, not mere affiliation.
2. The Disease of Evasion: The parable of the Cow is a timeless study in how a diseased heart uses quibbling, feigned confusion, and insincerity to avoid submitting to clear truth.
3. The Miracle and Its Rejection: God provides clear signs and even miracles, but these only benefit those whose hearts are receptive. For others, they become a cause of increased hardness.
4. A Warning to the Muslims: The entire passage serves to warn the early Muslims: do not follow the path of those who turned their religion into a series of legalistic evasions and whose hearts became impervious to guidance despite overwhelming evidence. True faith requires immediate, sincere, and humble submission.

Would you like me to continue with the next section (verses 75-86)?

This is a profound narrative about the limits of human knowledge, the wisdom behind divine decree, and the necessity of trusting Allah’s wisdom even when it appears contrary to surface-level judgment.

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Arabic Text (Verses 18:60-82)

وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا
فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا
فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبًا
قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا
قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَارْتَدَّا عَلَىٰ آثَارِهِمَا قَصَصًا
فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا
قَالَ لَهُ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا
قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا
قَالَ سَتَجِدُنِي إِن شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا
قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ حَتَّىٰ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا
فَانطَلَقَا حَتَّىٰ إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا
قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا
فَانطَلَقَا حَتَّىٰ إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئًا نُكْرًا
قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
قَالَ إِن سَأَلْتُكَ عَن شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي ۖ قَدْ بَلَغْتَ مِن لَّدُنِّي عُذْرًا
فَانطَلَقَا حَتَّىٰ إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُ ۖ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا
قَالَ هَٰذَا فِرَاقُ بَيْنِي وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا
أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا
وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا
فَأَرَدْنَا أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا
وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكُ أَن يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا

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Translation (English – Approximate Meaning)

60. And [mention] when Moses said to his young companion, “I will not cease [traveling] until I reach the junction of the two seas or continue for a very long period.”
61. But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.
62. So when they had passed beyond it, [Moses] said to his young companion, “Bring us our morning meal. We have certainly suffered fatigue from this journey of ours.”
63. He said, “Did you see when we retired to the rock? Indeed, I forgot the fish—and none made me forget to mention it except Satan—and it took its way into the sea amazingly.”
64. [Moses] said, “That is exactly what we were seeking!” So they returned, retracing their footsteps.
65. And they found a servant from among Our servants to whom We had given mercy from Us and had taught him from Us a [special] knowledge.
66. Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”
67. He said, “Indeed, you will never be able to have patience with me.
68. And how can you have patience for what you do not encompass in knowledge?”
69. [Moses] said, “You will find me, if Allah wills, patient, and I will not disobey you in any order.”
70. He said, “Then if you follow me, do not ask me about anything until I mention it to you.”
71. So they set out, until when they had embarked on the ship, he damaged it. [Moses] said, “Have you damaged it to drown its people? You have certainly done a grave thing.”
72. He said, “Did I not say that you would never be able to have patience with me?”
73. [Moses] said, “Do not blame me for what I forgot and do not make my affair difficult for me.”
74. So they set out, until when they met a young boy, he killed him. [Moses] said, “Have you killed a pure soul who killed no one? You have certainly done a deplorable thing.”
75. He said, “Did I not tell you that you would never be able to have patience with me?”
76. [Moses] said, “If I ask you about anything after this, then do not keep me in your company. You have already received from me an excuse.”
77. So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so he restored it. [Moses] said, “If you wished, you could have taken payment for it.”
78. He said, “This is the parting between me and you. I will inform you of the interpretation of that about which you could not have patience.
79. As for the ship, it belonged to poor people working at sea. I intended to cause defect in it because there was after them a king who was seizing every [good] ship by force.
80. And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.
81. So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.
82. And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they should reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience.”

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verses 60-65: The Journey and the Sign

· Prophet Musa, despite his great knowledge, is instructed by Allah to seek a source of higher wisdom. The “junction of the two seas” is a physical location, but symbolically represents a meeting point of two types of knowledge.
· The forgotten fish coming to life and swimming away is the divine sign that they have reached their destination. Maududi notes that this miraculous sign indicates the presence of a sacred, spiritual zone.

Verse 66: The Humility of the Learner

· Musa, a great Prophet and Law-Bringer, approaches the servant (Khidr) with utmost humility, asking to be taught “sound judgement (Rushdan)”—practical, divinely-inspired wisdom applied to real-world situations.

Verses 67-70: The Condition of Patience

· Khidr immediately states the core challenge: Musa’s legal and manifest knowledge will not allow him to bear witnessing actions that appear outwardly blameworthy.
· Khidr’s key statement: “How can you have patience for what you do not encompass in knowledge?” This is the central theme: Human judgment is limited to apparent facts, while divine wisdom encompasses the unseen past, present, and future.
· Musa insists on his patience, and Khidr sets the sole condition: No questions until he himself explains.

Verses 71-82: The Three Tests and Their Wisdom
This is the core lesson, where apparent evil is shown to contain profound good.

1. Damaging the Ship (V. 71-73):

· Action: Khidr damages a ship belonging to poor, kindly fishermen.
· Musa’s Reaction: He objects based on the apparent injustice—harming the property of innocents.
· Hidden Wisdom (V. 79): A tyrannical king was confiscating all sound vessels. By making the ship defective, Khidr saved it for its poor owners, preserving their livelihood. The minor harm prevented a total loss.

2. Killing the Youth (V. 74-76):

· Action: Khidr kills an apparently innocent young boy.
· Musa’s Reaction: He objects more strongly, judging it a heinous, unjust murder.
· Hidden Wisdom (V. 80-81): The boy’s future was predetermined: he would cause his believing parents immense grief by plunging into transgression and disbelief. His death, while painful now, was a mercy—sparing the parents a worse fate and granting them a better, righteous child. This illustrates that Allah’s knowledge of future outcomes justifies actions incomprehensible in the present.

3. Repairing the Wall (V. 77-78):

· Action: In a town that refused them hospitality, Khidr voluntarily repairs a crumbling wall for free.
· Musa’s Reaction: He objects from a perspective of worldly rationality and fairness—they deserved payment after being mistreated.
· Hidden Wisdom (V. 82): The wall belonged to two orphans. Beneath it was a treasure left for them by their righteous father. Had the wall collapsed, the treasure would have been exposed and looted. Khidr’s action, motivated by the father’s past righteousness, preserved the orphans’ future wealth until they came of age. This shows how past righteousness can secure future blessings for descendants, and how divine wisdom operates across generations.

The Conclusion (V. 78, 82):

· Khidr states that their partnership must end, as Musa’s patience for hidden knowledge has reached its limit.
· “And I did it not of my own accord.” Khidr emphasizes that all his actions were by divine command (Amr’)** and based on **divine knowledge (Ilm Ladunni`). He was not a free agent but an instrument of a higher wisdom.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. The Hierarchy of Knowledge: There is prophetic knowledge (revealed law) given to Musa, and there is divinely-inspired, situational wisdom (Ilm Ladunni) given to Khidr. Both are from Allah, but the latter deals with the unseen reasons behind events.
2. Limits of Human Judgment: Human beings, with limited knowledge, often mistake a partial evil for an absolute evil. Divine wisdom sees the entire picture where an apparent evil may secure a greater good or prevent a greater harm.
3. Trust in Divine Decree (Qadar): The story teaches Taslim (submission) to Allah’s will, even when its wisdom is hidden. It cautions against rushing to judge events in one’s own life as purely “bad” or “unjust.”
4. The Scope of Divine Mercy: Mercy can take forms that seem harsh (like the boy’s death to save the parents’ faith). Justice and mercy operate on a timeline and scale beyond human comprehension, encompassing future outcomes and generational blessings.

This narrative perfectly follows the earlier themes of the Surah: after discussing the deception of worldly life and the reality of the Hereafter, it now teaches how to navigate this deceptive world—by trusting in Allah’s all-encompassing wisdom, especially when faced with trials and events that defy superficial understanding.

This passage serves as a powerful conclusion to the preceding arguments, reflecting on human nature in the face of divine revelation, the purpose of parables, and the universal law of divine justice—that no nation is destroyed without first receiving clear warning and ample opportunity to repent.

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Arabic Text (Verses 18:54-59)

وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِلنَّاسِ مِن كُلِّ مَثَلٍ ۚ وَكَانَ الْإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلًا
وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ وَيَسْتَغْفِرُوا رَبَّهُمْ إِلَّا أَن تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلًا
وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۚ وَيُجَادِلُ الَّذِينَ كَفَرُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ ۖ وَاتَّخَذُوا آيَاتِي وَمَا أُنذِرُوا هُزُوًا
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۖ وَإِن تَدْعُهُمْ إِلَى الْهُدَىٰ فَلَن يَهْتَدُوا إِذًا أَبَدًا
وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ ۖ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ ۚ بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُوا مِن دُونِهِ مَوْئِلًا
وَتِلْكَ الْقُرَىٰ أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوا وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًا

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Translation (English – Approximate Meaning)

54. And We have certainly diversified in this Qur’an for the people from every kind of parable. But man has ever been, above all else, prone to contentious dispute.
55. And nothing has prevented people from believing when guidance came to them and from seeking the forgiveness of their Lord except that there come to them the precedent of the ancients or that the punishment come upon them face to face.
56. And We send not the messengers except as bringers of good tidings and warners. And those who disbelieve dispute by falsehood to refute thereby the truth. And they have taken My verses and that of which they are warned in ridicule.
57. And who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if you invite them to guidance, they will never be guided, then—ever.
58. And your Lord is the Forgiving, Full of Mercy. If He were to seize them for what they have earned, He would have hastened for them the punishment. But for them is an appointment from which they will never find an escape.
59. And those cities—We destroyed them when they wronged, and We made for their destruction an appointed time.

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 54: The Quran’s Method & Human Obstinacy

· “We have diversified… every kind of parable.” This refers back to the powerful stories and analogies just presented in Surah Al-Kahf: the People of the Cave (faith in adversity), the Two Gardens (arrogance of wealth), and the Parable of Worldly Life. The Quran uses varied methods—stories, analogies, arguments—to make the truth clear to all minds.
· Despite this clarity, “man has ever been… prone to contentious dispute.” Maududi explains that human beings, when faced with truth that challenges their desires, often resort to frivolous argumentation (Jadal) not to find truth, but to evade it and justify their own stance.

Verse 55: The Two False Hopes Preventing Faith

· This verse diagnoses the root cause of disbelief despite clear guidance. People delay faith because of two delusions:

1. “That there come to them the precedent of the ancients (Sunnat al-Awwalin).” They think the punishment promised to former disbelievers (like the people of Noah, ‘Ad, Thamud) will never come to them. They believe they are immune or that times have changed.
2. “Or that the punishment come upon them face to face (Qubulan).” They arrogantly demand to see the punishment immediately, as a precondition for belief, mocking the concept of a deferred accountability.
   · Both attitudes stem from a denial of the Hereafter and a demand for immediate, worldly proof.

Verse 56: The Consistent Role of Messengers

· Allah states His universal law: all messengers came with the same dual function—”as bringers of good tidings” (for the believers) “and warners” (for the disbelievers).
· The disbelievers’ response is always the same: they “dispute by falsehood” using illogical arguments, sarcasm, and mockery “to refute thereby the truth.” Their goal is not intellectual pursuit but the suppression of truth that threatens their lifestyle and pride.
· “They have taken My verses… in ridicule.” This was the specific behavior of the Quraysh, who mocked the Quranic revelations and warnings.

Verse 57: The Self-Incurred Spiritual Blindness

· “Who is more unjust…?” This is a rhetorical question highlighting the peak of injustice (Zulm): turning away from clear guidance from one’s own Creator and Sustainer.
· The Process: A person first chooses to turn away and willfully forgets the consequences of his own actions. As a result of this persistent choice, Allah places a covering on their hearts and deafness in their ears. Maududi stresses this is a consequential divine law, not an arbitrary act. Persistent rejection hardens the heart, making it incapable of perceiving truth.
· The conclusion is tragic and absolute: once this state sets in, guidance becomes impossible for them. “They will never be guided, then—ever.”

Verse 58: The Mercy in Delayed Punishment

· This verse offers a crucial perspective on Allah’s patience. Despite their crimes, Allah does not instantly annihilate disbelievers. He is “the Forgiving, Full of Mercy,” giving them respite to repent.
· If He seized them immediately for their earnings, punishment would be swift. But His mercy grants them time.
· However, this respite is not infinite. “But for them is an appointment…” The Day of Judgment is fixed and inescapable. The delay is not a sign of weakness or falsehood, but of mercy leading to an ultimate, unavoidable reckoning.

Verse 59: The Universal Law of Historical Punishment

· This verse provides the historical evidence for the above principle.
· “And those cities—We destroyed them when they wronged…” This refers to the ancient nations destroyed for their transgression. Their destruction was not arbitrary.
· Crucially: “We made for their destruction an appointed time (Maw’idan).” Maududi explains that Allah gives every nation a full opportunity, warning after warning through His messengers. Only when they exhaust that period of grace, crossing the final limit, does the punishment arrive. This demonstrates that divine punishment is always just, measured, and preceded by ample warning.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. The Psychology of Rejection: Disbelief is often rooted in pride, argumentativeness, and two delusions: a false sense of security and a demand for immediate punishment.
2. The Consequence of Persistent Rejection: Spiritual blindness and deafness are a self-incurred divine law—a consequence of consistently choosing falsehood over truth.
3. Mercy in Delay: The fact that disbelievers are not instantly destroyed is a sign of Allah’s immense mercy and a chance for them to repent, not a proof that the messengers were wrong.
4. Divine Justice is Methodical: The destruction of ancient nations is cited as proof that Allah’s system is just. Punishment only comes after the message is fully conveyed and rejected, and after a period of respite expires.

This section concludes the first half of Surah Al-Kahf by drawing profound lessons about human nature, divine communication, and the immutable laws of Allah’s justice and mercy. It sets the stage for the next major narrative in the Surah.

This passage delves into the origin of evil by recounting the story of Iblis (Satan), his disobedience due to arrogance, and the consequent eternal enmity he declared against humanity. It then connects this directly to the state of the disbelievers on the Day of Judgment.

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Arabic Text (Verses 18:50-53)

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا
مَا أَشْهَدتُّهُمْ خَلْقَ السَّمَاوَاتِ وَالْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ الْمُضِلِّينَ عَضُدًا
وَيَوْمَ يَقُولُ نَادُوا شُرَكَائِيَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا
وَرَءَا الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا

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Translation (English – Approximate Meaning)

50. And [remember] when We said to the angels, “Prostrate before Adam,” and they prostrated, except for Iblis. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me, while they are enemies to you? How wretched for the wrongdoers is the exchange!
51. I did not make them witnesses to the creation of the heavens and the earth nor to their own creation, and I would not have taken the misguiders as assistants.
52. And [warn them of] the Day when He will say, “Call upon those ‘partners’ you claimed [besides Me].” And they will call upon them, but they will not respond to them. And We will place between them a place of destruction.
53. And the criminals will see the Fire and be certain that they are to fall therein. And they will not find from it a way of escape.

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 50: The Origin of the Enemy

· This verse answers an implicit question: Who is it that misleads people into denying the Hereafter and chasing worldly life? The answer points to Iblis (Satan).
· The Command and Disobedience: Allah recounts the foundational event: the order to prostrate to Adam as a sign of respect for the knowledge Allah granted him. All angels obeyed, but Iblis refused.
· Crucial Clarification: “He was of the jinn…” Maududi emphasizes this is a key point. Iblis was not a fallen angel, as angels are by nature obedient. He was from the jinn, a creation made from fire with free will, who had risen in status due to his worship but whose inner pride was exposed by this command.
· “He departed from (فسق عن) the command of his Lord.” The word Fasaqa implies a willful, rebellious transgression.
· The Direct Rebuke: Allah then addresses humanity with powerful logic: “Then will you take him and his descendants as allies other than Me, while they are enemies to you?” The core of Shirk (associating partners with Allah) and sin is ultimately taking guidance from Satan and his followers. They are not helpers but sworn enemies.
· “How wretched for the wrongdoers is the exchange!” To trade Allah’s protection and guidance for the enmity of Satan is the ultimate foolishness and loss.

Verse 51: Why Allah Needs No “Partners”

· This verse refutes the pagans’ rationale for taking idols/partners (shuraka).
· “I did not make them witnesses to the creation…” The false gods were not present at creation; they have no knowledge or power over it. They did not even create themselves.
· “And I would not have taken the misguiders as assistants.” This is a decisive argument. If Allah needed help in creation or governance, why would He choose beings who are themselves misguiders and incapable? This exposes the absurdity of Shirk.

Verse 52: The Day of Exposure and Abandonment

· The scene returns to the Day of Judgment. Allah will command the disbelievers to call upon the partners they claimed besides Allah—their idols, their wealth, their leaders, their egos, or Satan himself—to save them.
· The call will go unanswered. These false objects of worship will have no power or existence to respond.
· “And We will place between them a place of destruction.” Maududi explains this as a chasm of utter ruin—both physical and metaphorical—that separates the disbelievers from their false gods, finalizing their abandonment and hopelessness.

Verse 53: The Inescapable Reality

· This verse depicts the final, psychological state of the criminals (Mujrimoon).
· “They will see the Fire and be certain that they are to fall therein.” All delusion is gone. The sight of Hell instills an absolute, terrifying certainty of their fate. Their own deeds and choices lead them there.
· “And they will not find from it a way of escape.” This is the culmination of their journey: from denial of the Hour, to being presented before Allah, to seeing their record, to calling for false help, to finally gazing upon their destination with the sure knowledge that there is no exit, no alternative, and no reprieve.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. The Historical Root of Misguidance: Evil in the world stems from Iblis’s rebellion, rooted in arrogance (kibr)—the same sin that afflicted the owner of the two gardens and the Meccan disbelievers.
2. The Logic of Tawheed (Monotheism): Taking Satan or his influences as allies over Allah is irrational. Allah, the Sole Creator, has no need for partners, especially not those who are themselves misguiders.
3. The Ultimate Betrayal: On the Day of Judgment, all false objects of worship and sources of misguidance will abandon their followers. The disbeliever will face the consequences alone.
4. From Denial to Certain Despair: The psychological progression is key: the criminal moves from arrogant denial in this world to absolute, horrified certainty of punishment in the Hereafter. This is the ultimate outcome of choosing the enemy (Satan) over the True Protector (Allah).

These verses connect the personal arrogance shown in the parable of the two gardens to its cosmological source (Iblis) and show its inevitable end (Hellfire with no escape). They serve as a profound warning about choosing one’s allegiance in this life.

completing this thematic address to the Children of Israel.

This section continues the direct admonition. It moves from general principles (40-46) to a recitation of specific, historical instances of God’s unparalleled favor to the Israelites and their subsequent ingratitude and rebellion. The tone becomes more forceful, using their own history as evidence against their current arrogance and rejection of the Prophet Muhammad (ﷺ).

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سورة البقرة (Surah Al-Baqarah)

آية 47

القرآن: يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
Translation: O Children of Israel! Remember My favour which I bestowed upon you, and that I preferred you over all other peoples (of your time).

Explanation (Tafheemul Quran):
Maududi explains that this verse reiterates and intensifies the opening call of verse 40. The phrase “I preferred you over all other peoples” refers to a specific historical period following their exodus. God chose them to be the bearers of His revelation and granted them political and religious supremacy for a time, making them the guiding nation. This was not due to any inherent superiority but a divine trust, making their subsequent corruption a greater betrayal.

آية 48

القرآن: وَاتَّقُوا يَوْمًا لَّا تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ
Translation: And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided.

Explanation:
Immediately after the reminder of privilege comes the warning of inescapable, individual accountability. Maududi states that this verse dismantles their false sense of collective security and ancestral privilege. On the Day of Judgment:

· No one can bear another’s burden.
· No mediation (like claiming “I am a son of Abraham”) will be accepted without God’s permission.
· No ransom will be taken.
· No worldly power or tribe will be of any help.
This erases any notion of salvation through ethnicity or lineage, a concept some among them held.

آية 49

القرآن: وَإِذْ نَجَّيْنَاكُم مِّنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ ۚ وَفِي ذَٰلِكُم بَلَاءٌ مِّن رَّبِّكُمْ عَظِيمٌ
Translation: And [remember] when We delivered you from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your sons and sparing your women. And in that was a great trial from your Lord.

Explanation:
The discourse now begins listing specific, monumental favors. The first is their national salvation: deliverance from the genocidal oppression of Pharaoh. Maududi notes that “in that was a great trial”—such an immense blessing was also a test of their gratitude and fidelity, a test they would later fail repeatedly.

آية 50

القرآن: وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ
Translation: And [remember] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.

Explanation:
This was the miraculous climax of their deliverance—a clear, supernatural act of divine intervention that should have cemented their faith forever. The vivid detail “while you were looking on” emphasizes they were eyewitnesses to God’s power and their enemies’ utter destruction.

آية 51

القرآن: وَإِذْ وَاعَدْنَا مُوسَىٰ أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ وَأَنتُمْ ظَالِمُونَ
Translation: And [remember] when We made an appointment with Moses for forty nights. Then you took the calf [for worship] in his absence, and you were wrongdoers.

Explanation:
Here begins the record of their betrayal. Almost immediately after the miracle of salvation, in the very shadow of Mount Sinai where Moses was receiving the Torah, they fell into idolatry by worshipping the calf. Maududi stresses the severity: this was not just disobedience but outright polytheism (Shirk) at the very moment of covenant-making.

آية 52

القرآن: ثُمَّ عَفَوْنَا عَنكُم مِّن بَعْدِ ذَٰلِكَ لَعَلَّكُمْ تَشْكُرُونَ
Translation: Then We forgave you after that so that perhaps you would be grateful.

Explanation:
Despite this gross act, God in His mercy accepted their repentance. Maududi points out that this pattern—great favor, followed by gross sin, followed by divine forgiveness—was meant to instill profound gratitude (Shukr) and loyalty. Yet, the subsequent verses show they persisted in transgression.

آية 53

القرآن: وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ
Translation: And [remember] when We gave Moses the Scripture and the Criterion that perhaps you would be guided.

Explanation:
This highlights another supreme favor: the gift of the Torah (Al-Kitab), which contained the Criterion (Al-Furqan) to distinguish truth from falsehood. Guidance was provided to them in the clearest form.

آية 54

القرآن: وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوبُوا إِلَىٰ بَارِئِكُمْ فَاقْتُلُوا أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
Translation: And [remember] when Moses said to his people, “O my people, you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves [the guilty among you]. That is best for [all of] you in the sight of your Creator.” Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful.

Explanation:
Maududi explains this severe command to “kill yourselves” was a prescribed ritual of atonement for the sin of idolatry—a symbolic act where the guilty would be killed by the innocent, demonstrating collective repentance. Their willingness to submit to this harsh decree led to God’s forgiveness, again highlighting His attribute of being “the Accepting of repentance, the Merciful.”

آية 55

القرآن: وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ
Translation: And [remember] when you said, “O Moses, we will never believe you until we see Allah outright,” so the thunderbolt struck you while you were looking on.

Explanation:
This verse exposes another facet of their insolence: a demand for a direct, physical vision of God, which no creature can bear. This arrogant demand for impossible proof met with a punitive lightning bolt, a stark lesson in humility before the divine.

آية 56

القرآن: ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ
Translation: Then We revived you after your death that perhaps you would be grateful.

Explanation:
Even after this punishment, God restored them to life. Maududi underscores the constant cycle: sin, punishment, mercy, and the repeated opportunity for gratitude.

آية 57

القرآن: وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ ۖ كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ ۖ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ
Translation: And We shaded you with clouds and sent down upon you manna and quails, [saying], “Eat from the good things with which We have provided you.” And they wronged Us not, but they were [only] wronging themselves.

Explanation:
The list of favors continues with sustenance and protection in the wilderness: the cooling clouds, the miraculous food (manna and quail). The concluding line is crucial: “And they wronged Us not…” Maududi explains that God is beyond any harm. Their disobedience and ingratitude only harmed their own souls, corrupting their spiritual capacity and inviting divine chastisement.

آية 58

القرآن: وَإِذْ قُلْنَا ادْخُلُوا هَٰذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَايَاكُمْ ۚ وَسَنَزِيدُ الْمُحْسِنِينَ
Translation: And [remember] when We said, “Enter this city and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly and say, ‘Relieve us of our burdens,’ (Hittah). We will [then] forgive your sins for you, and We will increase the doers of good [in goodness].”

Explanation:
Upon reaching the Promised Land (Jericho), they were given a simple command of humility: enter the city gate in a state of prostration (sujjadan), uttering words of penitence (“Hittah”—an appeal for forgiveness of sins). This was a test of obedience and a rejection of the arrogance they had shown before.

آية 59

القرآن: فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُوا رِجْزًا مِّنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ
Translation: But those who wronged changed [those] words to other than what they were told. So We sent down upon those who wronged a punishment from the sky because they were defiantly disobeying.

Explanation:
They failed the test. In an act of mockery and defiance (Fisq), they altered the words of penitence to something insolent. Maududi cites traditions that they entered crawling on their buttocks while saying words of ridicule. This deliberate perversion of a divine command brought down a swift punishment (likely a plague).

آية 60

القرآن: وَإِذِ اسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِ فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ ۖ فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا وَاشْرَبُوا مِن رِّزْقِ اللَّهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
Translation: And [remember] when Moses prayed for water for his people, so We said, “Strike the stone with your staff.” And there gushed forth from it twelve springs, and every people knew its drinking place. “Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption.”

Explanation:
Another profound favor is recalled: the miracle of the twelve springs from the rock, providing structured sustenance for all their tribes. The command that follows the blessing is telling: “do not commit abuse on the earth, spreading corruption.” Maududi notes this links their material provision directly to a moral condition—they were not to use their sustenance and strength for tyranny and corruption, which they repeatedly did.

آية 61

القرآن: وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنبِتُ الْأَرْضُ مِن بَقْلِهَا وَقِثَّائِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَىٰ بِالَّذِي هُوَ خَيْرٌ ۚ اهْبِطُوا مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَاءُوا بِغَضَبٍ مِّنَ اللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوا وَّكَانُوا يَعْتَدُونَ
Translation: And [remember] when you said, “O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs, its cucumbers, its garlic, its lentils, and its onions.” He [Moses] said, “Would you exchange what is better for what is inferior? Go down to any settlement and indeed you will have what you have asked.” And they were covered with humiliation and poverty and returned with wrath from Allah. That was because they [repeatedly] disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing.

Explanation (Tafheemul Quran):
Maududi explains this as the climax of their ingratitude, encapsulating their spiritual decline.

· Ingratitude for Miraculous Provision: Despite receiving the heavenly manna, they complained, longing for the base vegetables of Egypt—the land of their bondage. This symbolizes preferring the lowly comforts of a life of subservience to falsehood over the noble but simple sustenance of a life of freedom under God.
· Moses’ Rebuke: His response “Would you exchange what is better for what is inferior?” is the moral heart of the story. They traded spiritual elevation for worldly desire.
· The Lasting Curse: The verse concludes with their historical fate: perpetual “humiliation and poverty” and divine wrath. Maududi clarifies this is not an ethnic condemnation but the historical consequence of their specific, accumulated crimes: rejecting God’s signs, the ultimate arrogance of killing the very prophets sent to guide them, persistent disobedience, and transgression. This fate stands as an eternal lesson.

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Summary from Tafheemul Quran Perspective (Verses 47-61):

This historical recitation, according to Maududi, serves a profound purpose for its immediate listeners (the Jews of Medina) and for all Muslims:

1. It dismantles pride: It shows that divine favor in the past is no guarantee of future success if the covenant is broken.
2. It defines ingratitude (Kufr): Kufr is not just denial; it is the arrogance to demand different signs, to mock commands, to prefer the low over the high, and to rebel despite endless blessings.
3. It establishes a universal law: The sequence is clear: Great Blessing → Ingratitude & Arrogance → Chastisement & Humiliation. This is a law of history for any nation entrusted with divine truth.
4. It warns the new Muslim nation: The passage implicitly warns the nascent Islamic community to learn from this history, to avoid the traps of arrogance, ingratitude, and preferring worldly gain over divine truth, lest they suffer a similar fate.

This concludes the direct historical address to the Children of Israel in this section. The subsequent verses will now apply these lessons more broadly.

This passage concludes the Parable of the Two Gardens and then powerfully shifts to a universal and undeniable metaphor for the fleeting nature of worldly life, followed by a vivid depiction of the Day of Judgment.

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Arabic Text (Verses 18:45-49)

وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا
الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا
وَعُرِضُوا عَلَىٰ رَبِّكَ صَفًّا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ ۚ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُم مَّوْعِدًا
وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا

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Translation (English – Approximate Meaning)

45. And present to them the parable of the life of this world: It is like water which We send down from the sky; the earth’s vegetation absorbs it, but then it becomes dry stubble which the winds scatter. And Allah is ever Perfect in Ability over all things.
46. Wealth and children are the adornment of the worldly life. But the enduring good deeds are better with your Lord for reward and better for [one’s] hope.
47. And [warn them of] the Day when We will remove the mountains and you will see the earth laid bare. And We will gather them, leaving none of them behind.
48. And they will be presented before your Lord in rows: “Now you have certainly come to Us as We created you the first time. But you claimed that We would never make for you an appointment [of resurrection]!”
49. And the record [of deeds] will be placed, and you will see the criminals fearful of what is in it. They will say, “Oh, woe to us! What is this record? It does not leave out a small or a great deed except that it has enumerated it.” And they will find what they did present [before them]. And your Lord does injustice to no one.

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 45: The Parable of Worldly Life

· After the specific story of the two gardens, Allah now gives a universal parable for all of worldly life.
· The Analogy: Rain → Lush, green growth → Rapid drying → Brittle, dead stubble → Scattered by the wind.
· The Meaning: This is the complete cycle of worldly life. Its attractions, growth, and beauty are temporary, dependent on Allah’s will, and ultimately hollow. They flourish for a short while but are destined to wither and be completely swept away. The “winds” can be seen as the winds of time, death, or divine decree.
· “And Allah is ever Perfect in Ability…” This phrase connects the parable’s lesson: The same Power that creates this fleeting beauty can also remove it and bring about the next, permanent life.

Verse 46: The True vs. The Adornment

· This verse clarifies a common human confusion. Wealth and children—the very things the owner of the gardens boasted about—are labeled “the adornment of the worldly life.”
· Adornment (Zeenah): Something that is superficial, decorative, and external. It is not the essence or the lasting substance.
· In contrast, “the enduring good deeds” (Al-Baqiyatus-Salihat) are declared superior.
· “Enduring” (Baqiyat): These are deeds whose benefit and reward remain, unlike wealth which is left behind. Maududi explains these are the deeds rooted in faith and righteousness—like prayer, charity, good character, spreading knowledge—which continue to benefit a person even after death.
· They are better in reward (in the Hereafter) and better for hope (as they provide true, lasting security for the future).

Verse 47: The Total Upheaval of the Day

· The scene shifts to the Day of Judgment, the ultimate reality that the disbelievers denied.
· The imagery is of absolute, cataclysmic power: Mountains (the very symbols of permanence on earth) will be moved, and the earth will be flattened and laid bare. Nothing will be hidden.
· “Leaving none of them behind” emphasizes the completeness and inescapability of the gathering.

Verse 48: The Confrontation with Reality

· Humanity will be presented before Allah in rows, stripped of all worldly distinctions of wealth, race, or tribe. It is a scene of total exposure and accountability.
· Allah will address them, highlighting their fundamental error: “You have come to Us as We created you the first time” – i.e., naked, alone, and powerless, contradicting their belief that they were independent masters of their own destiny.
· “But you claimed that We would never make for you an appointment!” This is the core charge: their denial of accountability and the Hereafter.

Verse 49: The Book of Deeds

· The central moment of reckoning: “The record will be placed.” This is the personal, meticulous book of each individual’s life.
· The reaction of the “criminals” (Mujrimoon)—those who wronged their own souls by disbelief and sin—is one of terror and astonishment.
· They are shocked by its completeness: “It does not leave out a small or a great deed except that it has enumerated it.” Every word, thought, and action is recorded.
· “And they will find what they did present [before them].” Their entire life is manifested. There is no denial, no forgetting, no lawyerly argument. The truth is objective and manifest.
· The verse ends with the foundational principle of divine justice: “And your Lord does injustice to no one.” The punishment will be exactly commensurate with the deeds they themselves chose to commit. They are facing the consequences of their own choices.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. The Transience of the World: The parable (v.45) is one of the most powerful in the Quran, designed to shatter attachment to this temporary, deceptive life.
2. Mistaking Adornment for Substance: A major human failing is to chase the “adornment” (wealth, status, family prestige) and neglect the “enduring” good deeds that constitute true capital for the eternal life.
3. The Inevitability and Completeness of the Gathering: The description of the Day is meant to instill Yaqeen (certainty) in the believer and warn the denier. No one will be missed or excused.
4. The Absolute Precision of Accountability: The record of deeds is flawless and all-encompassing. This concept (Al-Hisab) is a powerful deterrent against sin in private and a motivator for good deeds.
5. The Final Justice: The system is perfectly just. The terror of the criminals stems from seeing their own actions, not from any divine tyranny. This closes the loop from the earlier declaration of free will (“whoever wills, let him believe…”).

This section serves as the moral conclusion to the story of the two gardens and a universal warning to all of humanity about the true nature of this world and the absolute reality of the Next.