Wa ja'ala feehaa rawaa siya min fawqihaa wa baaraka feehaa wa qaddara
feehaaaa aqwaatahaa feee arba'ati ayyaamin sawaaa'al lissaaa'ileen
Summas tawaaa ilas-samaaa'i wa hiya dukhaanun faqaala lahaa wa lil
ardi'tiyaaa taw'an aw karhan qaalataaa atainaa taaa'i'een
Faqadaahunna sab'a samaawaatin fee yawmaini wa awhaa fee kulli samaaa'in
amarahaa; wa zaiyannassa maaa'ad dunyaa bimasaabeeha wa hifzaa; zaalika
taqdeerul 'Azeezil 'Aleem
Fa-in a'radoo faqul anzartukum saa'iqatam misla saa'iqati 'Aadinw wa
Iz jaaa'at humur Rusulu mim baini aydeehim wa min khalfihim allaa
ta'budooo illal laaha qaaloo law shaaa'a Rabunaa la anzala malaaa 'ikatan fa
innaa bimaaa ursiltum bihee kaafiroon
Fa ammaa 'Aadun fastak baroo fil ardi bighairul haqqi wa qaaloo man
ashaddu minnaa quwwatan awalam yaraw annal laahal lazee khalaqahum Huwa
ashaddu minhum quwwatanw wa kaanoo bi Aayaatinaa yajhadoon
Fa arsalnaa 'alaihim reehan sarsaran feee ayyaamin nahisaatil
linuzeeqahum 'azaabal khizyi fil hayaatid dunyaa wa la'azaabul Aakhirati
akhzaa wa hum laa yunsaroon
Wa ammaa Samoodu fahadinaahum fastahabbul 'ama 'alal huda fa akhazathum
saa'iqatul 'azaabil hooni bimaa kaanoo yaksiboon
Wa najjainal lazeena aamanoo wa kaanoo yattaqoon (section 2)
Wa yawma yuhsharu a'daaa'ul laahi ilan Naari fahum yooza'oon
Hattaaa izaa maa jaaa'oohaa shahida 'alaihim samu'uhum wa absaaruhum wa
julooduhum bimaa kaanoo ya'maloon
Wa qaaloo lijuloodihim lima shahittum 'alainaa qaaloo antaqanal laahul
lazeee antaqa kulla shai'inw wa Huwa khalaqakum awwala marratinw wa ilaihi
Wa maa kuntum tastatiroona ai-yashhada 'alaikum sam'ukum wa laaa
absaarukum wa laa juloodukum wa laakin zanantum annal laaha laa ya'lamu
kaseeram mimmaa ta'maloon
Wa zaalikum zannukumul lazee zanantum bi-Rabbikum ardaakum fa asbahtum
Fa-iny yasbiroo fan Naaru maswal lahum wa iny-yasta'tiboo famaa hum
Wa qaiyadnaa lahum quranaaa'a fazaiyanoo lahum maa baina aideehim wa maa
khalfahum wa haqqa 'alaihimul qawlu feee umamin qad khalat min
qablihim minal jinni wal insi innahum kaanoo khaasireen (section 3)
Wa min Aayaatihil lailu wannahaaru washshamsu walqamar; laa tasjudoo
lishshamsi wa laa lilqamari wasjudoo lillaahil lazee khala qahunna in kuntum
Fa inis-takbaroo fallazee na 'inda Rabbika yusabbihoona lahoo billaili
wannnahaari wa hum laa yas'amoon (make sajda)
Wa min Aayaatiheee annaka taral arda khaashi'atan fa izaaa anzalna
'alaihal maaa'ah tazzat wa rabat; innal lazeee ahyaahaa lamuhiyil mawtaa;
innahoo 'alaa kulli shai-in Qadeer
Innal lazeena yulhidoona feee Aayaatina laa yakhfawna 'alainaa' afamai
yulqaa fin Naari khayrun am mai yaateee aaminai Yawmal Qiyaamah; i'maloo ma
shi'tum innahoo bimaa ta'maloona Baseer
Innal Lazeena kafaroo biz Zikri lammaa jaa'ahum wa innahoo la Kitaabun
Laa yaateehil baatilu mim baini yadaihi wa laa min khalfihee tanzeelum
min Hakeemin Hameed
Maa yuqaalu laka illaa maa qad qeela lir Rusuli min qablik; inna Rabbaka
lazoo maghfiratinw wa zoo 'iqaabin aleem
Wa law ja'alnaahu Qur-aanan A'jamiyyal laqaaloo law laa fussilat
Aayaatuhoo 'a A'jamiyyunw wa 'Arabiyy; qul huwa lillazeena aamanoo hudanw wa
shifaaa'unw wallazeena la yu'minoona feee aazaanihim waqrunw wa huwa
'alaihim 'amaa; ulaaa'ika yunaadawna mim maakaanim ba'eed (section 5)
Wa laqad aatainaa Moosal Kitaaba fakhtulifa fee; wa lawlaa Kalimatun
sabaqat mir Rabbika laqudiya bainahum; wa innahum lafee shakkim minhu mureeb
Man 'amila salihan falinafsihee wa man asaaa'a fa'alaihaa; wamaa
rabbuka bizallaamil lil 'abeed (End Juz 24)
Ilaihi yuraddu 'ilmus Saaa'ah; wa maa takhruju min samaraatim min
akmaamihaa wa maa tahmilu min unsaa wa laa tada'u illaa bi'ilmih; wa Yawma
yunaadeehim aina shurakaaa'ee qaalooo aazannaaka maa minnaa min shaheed
Wa dalla 'anhum maa kaanoo yad'oona min qablu wa zannoo maa lahum mim
Laa yas'amul insaanu min du'aaa'il khairi wa im massa hush sharru fa
Wa la in azaqnaahu rahmatam minnaa mim ba'di dar raaa'a massat hu la
yaqoolanna haazaa lee wa maaa azunnus Saa'ata qaaa'imatanw wa la'in ruji'tu
ilaa Rabbeee inna lee 'indahoo lalhusnaa; falanu nabbi'annal lazeena kafaroo
bimaa 'amiloo wa lanuzeeqan nahum min 'azaabin ghaleez
Wa izaaa an'amnaa 'alal insaani a'rada wa na-aa bijaani bihee wa izaa
massahush sharru fazoo du'aaa'in 'areed
Qul araaitum in kaana min 'indil laahi summa kafar tum bihee man adallu
mimman huwa fee shiqaqim ba'eed
2. A Revelation from (Allah), Most Gracious, Most
3. A Book, whereof the verses are explained in detail;- a
Qur'an in Arabic, for people who understand;-
4. Giving good news and
admonition: yet most of them turn away, and so they hear not.
say: "Our hearts are under veils, (concealed) from that to which thou dost
invite us, and in our ears in a deafness, and between us and thee is a screen:
so do thou (what thou wilt); for us, we shall do (what we will!)"
thou: "I am but a man like you: It is revealed to me by Inspiration, that your
Allah is one Allah. so stand true to Him, and ask for His Forgiveness." And woe
to those who join gods with Allah,-
7. Those who practise not regular
Charity, and who even deny the Hereafter.
8. For those who believe and
work deeds of righteousness is a reward that will never fail.
9. Say: Is
it that ye deny Him Who created the earth in two Days? And do ye join equals
with Him? He is the Lord of (all) the Worlds.
10. He set on the (earth),
mountains standing firm, high above it, and bestowed blessings on the earth, and
measure therein all things to give them nourishment in due proportion, in four
Days, in accordance with (the needs of) those who seek (Sustenance).
Moreover He comprehended in His design the sky, and it had been (as) smoke: He
said to it and to the earth: "Come ye together, willingly or unwillingly." They
said: "We do come (together), in willing obedience."
12. So He completed
them as seven firmaments in two Days, and He assigned to each heaven its duty
and command. And We adorned the lower heaven with lights, and (provided it) with
guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge.
13. But if they turn away, say thou: "I have warned you of a stunning
Punishment (as of thunder and lightning) like that which (overtook) the 'Ad and
14. Behold, the apostles came to them, from before them and
behind them, (preaching): "Serve none but Allah." They said, "If our Lord had so
pleased, He would certainly have sent down angels (to preach). Now we reject
your mission (altogether)."
15. Now the 'Ad behaved arrogantly through
the land, against (all) truth and reason, and said: "Who is superior to us in
strength?" What! did they not see that Allah, Who created them, was superior to
them in strength? But they continued to reject Our Signs!
16. So We sent
against them a furious Wind through days of disaster, that We might give them a
taste of a Penalty of humiliation in this life; but the Penalty of a Hereafter
will be more humiliating still: and they will find no help.
17. As to the
Thamud, We gave them Guidance, but they preferred blindness (of heart) to
Guidance: so the stunning Punishment of humiliation seized them, because of what
they had earned.
18. But We delivered those who believed and practised
19. On the Day that the enemies of Allah will be gathered
together to the Fire, they will be marched in ranks.
20. At length, when
they reach the (Fire), their hearing, their sight, and their skins will bear
witness against them, as to (all) their deeds.
21. They will say to their
skins: "Why bear ye witness against us?" They will say: "(Allah) hath given us
speech,- (He) Who giveth speech to everything: He created you for the first
time, and unto Him were ye to return.
22. "Ye did not seek to hide
yourselves, lest your hearing, your sight, and your skins should bear witness
against you! But ye did think that Allah knew not many of the things that ye
used to do!
23. "But this thought of yours which ye did entertain
concerning your Lord, hath brought you to destruction, and (now) have ye become
of those utterly lost!"
24. If, then, they have patience, the Fire will
be a home for them! and if they beg to be received into favour, into favour will
they not (then) be received.
25. And We have destined for them intimate
companions (of like nature), who made alluring to them what was before them and
behind them; and the sentence among the previous generations of Jinns and men,
who have passed away, is proved against them; for they are utterly lost.
26. The Unbelievers say: "Listen not to this Qur'an, but talk at random in the
midst of its (reading), that ye may gain the upper hand!"
27. But We will
certainly give the Unbelievers a taste of a severe Penalty, and We will requite
them for the worst of their deeds.
28. Such is the requital of the
enemies of Allah,- the Fire: therein will be for them the Eternal Home: a (fit)
requital, for that they were wont to reject Our Sings.
29. And the
Unbelievers will say: "Our Lord! Show us those, among Jinns and men, who misled
us: We shall crush them beneath our feet, so that they become the vilest (before
30. In the case of those who say, "Our Lord is Allah., and,
further, stand straight and steadfast, the angels descend on them (from time to
time): "Fear ye not!" (they suggest), "Nor grieve! but receive the Glad Tidings
of the Garden (of Bliss), the which ye were promised!
31. "We are your
protectors in this life and in the Hereafter: therein shall ye have all that
your souls shall desire; therein shall ye have all that ye ask for!-
"A hospitable gift from one Oft-Forgiving, Most Merciful!"
33. Who is
better in speech than one who calls (men) to Allah, works righteousness, and
says, "I am of those who bow in Islam"?
34. Nor can goodness and Evil be
equal. Repel (Evil) with what is better: Then will he between whom and thee was
hatred become as it were thy friend and intimate!
35. And no one will be
granted such goodness except those who exercise patience and self-restraint,-
none but persons of the greatest good fortune.
36. And if (at any time)
an incitement to discord is made to thee by the Evil One, seek refuge in Allah.
He is the One Who hears and knows all things.
37. Among His Sings are the
Night and the Day, and the Sun and the Moon. Adore not the sun and the moon, but
adore Allah, Who created them, if it is Him ye wish to serve.
38. But is
the (Unbelievers) are arrogant, (no matter): for in the presence of thy Lord are
those who celebrate His praises by night and by day. And they never flag (nor
feel themselves above it).
39. And among His Signs in this: thou seest
the earth barren and desolate; but when We send down rain to it, it is stirred
to life and yields increase. Truly, He Who gives life to the (dead) earth can
surely give life to (men) who are dead. For He has power over all things.
40. Those who pervert the Truth in Our Signs are not hidden from Us. Which
is better?- he that is cast into the Fire, or he that comes safe through, on the
Day of Judgment? Do what ye will: verily He seeth (clearly) all that ye do.
41. Those who reject the Message when it comes to them (are not hidden from
Us). And indeed it is a Book of exalted power.
42. No falsehood can
approach it from before or behind it: It is sent down by One Full of Wisdom,
Worthy of all Praise.
43. Nothing is said to thee that was not said to
the apostles before thee: that thy lord has at his Command (all) forgiveness as
well as a most Grievous Penalty.
44. Had We sent this as a Qur'an (in the
language) other than Arabic, they would have said: "Why are not its verses
explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?"
Say: "It is a Guide and a Healing to those who believe; and for those who
believe not, there is a deafness in their ears, and it is blindness in their
(eyes): They are (as it were) being called from a place far distant!"
We certainly gave Moses the Book aforetime: but disputes arose therein. Had it
not been for a Word that went forth before from thy Lord, (their differences)
would have been settled between them: but they remained in suspicious
disquieting doubt thereon.
46. Whoever works righteousness benefits his
own soul; whoever works evil, it is against his own soul: nor is thy Lord ever
unjust (in the least) to His Servants.
47. To Him is referred the
Knowledge of the Hour (of Judgment: He knows all): No date-fruit comes out of
its sheath, nor does a female conceive (within her womb) nor bring forth the Day
that (Allah) will propound to them the (question), "Where are the partners (ye
attributed to Me?" They will say, "We do assure thee not one of us can bear
48. The (deities) they used to invoke aforetime will leave them
in the lurch, and they will perceive that they have no way of escape.
Man does not weary of asking for good (things), but if ill touches him, he gives
up all hope (and) is lost in despair.
50. When we give him a taste of
some Mercy from Ourselves, after some adversity has touched him, he is sure to
say, "This is due to my (merit): I think not that the Hour (of Judgment) will
(ever) be established; but if I am brought back to my Lord, I have (much) good
(stored) in His sight!" But We will show the Unbelievers the truth of all that
they did, and We shall give them the taste of a severe Penalty.
We bestow favours on man, he turns away, and gets himself remote on his side
(instead of coming to Us); and when evil seizes him, (he comes) full of
52. Say: "See ye if the (Revelation) is (really) from
Allah, and yet do ye reject it? Who is more astray than one who is in a schism
far (from any purpose)?"
53. Soon will We show them our Signs in the
(furthest) regions (of the earth), and in their own souls, until it becomes
manifest to them that this is the Truth. Is it not enough that thy Lord doth
witness all things?
54. Ah indeed! Are they in doubt concerning the
Meeting with their Lord? Ah indeed! It is He that doth encompass all things!
The name of this Surah is composed of two words, Ha-Mim and As-Sajdah, which
implies that it is a Surah which begins with Ha-Mim and in which a verse
requiring the performance of sajdah (prostration) has occurred.
Period of Revelation According to authentic Traditions, it was sent
down after the affirmation of the Faith by Hadrat Hamzah and before the
affirmation of the Faith by Hadrat Umar. Muhammad bin Ishaq, the earliest
biographer of the Holy Prophet, has related on the authority of Muhammad bin
Ka'b al-Qurzi, the famous follower of the Companions, that one day some of the
Quraish chiefs were sitting in their assembly in the Masjid al-Haram, while in
another corner of the Mosque there was the Holy Prophet sitting by himself. This
was the time when Hadrat Hamzah had already embraced Islam and the people of the
Quraish were feeling upset at the growing numbers of the Muslims. On this
occasion, Utbah bin Rabi'ah (the father-in-law of Abu Sufyan) said to the
Quraish chiefs: "Gentlemen, if you like I would go and speak to Muhammad (upon
whom be Allah's peace and blessings) and put before him some proposals; maybe
that he accepts one of them, to which we may also agree, and so he stops
opposing us." They all agreed to this, and Utbah went and sat by the Holy
Prophet. When the Holy Prophet turned to him, he said: "Nephew, you know the
high status that you enjoy in the community by virtue of your ancestry and
family relations, but you have put your people to great trouble: you have
created divisions among them and you consider them to be fools: you talk ill of
their religion and gods, and say things as though all our forefathers were
pagans. Now listen to me and I shall make some suggestions. Consider them well:
maybe that you accept one of them." The Holy Prophet said: "Abul Walid, say what
you want to say and I shall listen to you." He said, "Nephew, if by what you are
doing, you want wealth, we will give you enough of it so that you will be the
richest man among us; if you want to became an important man, we will make you
our chief and will never decide a matter without you; if you want to be a king,
we will accept you as our king; and if you are visited by a jinn, whom you
cannot get rid of by your own power, we will arrange the best physicians and
have you treated at our own expense." 'Utbah went on speaking in this strain and
the Holy Prophet went on listening to him quietly. Then he said, "Have you said,
O Abul Walid, what you had to say?" He replied that he had. The Holy Prophet
said: "Well, now listen to me."Then pronouncing Bismilah ir Rehman-ir-Raihm he
began to recite this very Surah, and Utbah kept on listening to it, putting his
hands behind his back and leaning on them as he listened. Coming to the verse of
prostration (v. 38) the Holy Prophet prostrated himself; then raising his head,
said, "This was my reply, O Abul Walid, now you may act as you please." then
Utbah arose and walked back towards the chiefs, the people saw him from afar,
and said: "By God! Utbab's face is changed. He does not look the same man that
he was when he went from here." Then, when he came back and sat down, the people
asked, "What have you heard?" He replied, "By God! I have heard something the
like of which I had never heard before. By God, it's neither poetry, nor
sorcery, nor magic. O chiefs of the Quraish, listen to what I say and leave this
man to himself. I think what he recites is going to have its effect. If the
other Arabs overcome him, you will be saved from raising your band against your
brother, and the others will deal with him. But if he overcame Arabia, his
sovereignty would be your sovereignty and his honor your honor." Hearing this
the chiefs spoke out: "You too, O father of Walid, have been bewitched by his
tongue." Utbah replied, "I have given you my opinion; now you may act as you
please." (Ibn Hisham, vol. I, pp. 313-314).
This story has been narrated
by several other traditionists also on the authority of Hadrat Jabir bin
Abdullah in different ways, with a little variation in wording. In some
traditions it has also been related that when during the recitation the Holy
Prophet had come to verse 13, viz."If they turn away, say to them: I warn you of
a thunderbolt the like of which had visited the Ad and the Thamud,"Utbah had
spontaneously placed his hand on the Holy Prophet's mouth, and said: "For God's
sake, have mercy on your people." Afterwards he justified his action before the
Quraish chiefs, saying: "You know that whatever Muhammad says is always
fulfilled; therefore, I feared lest a torment should descend on us." (For
details, see Tafsir Ibn Kathir, vol. IV, pp. 90- 91; Al Bidayah wan-Nihayah,
vol. III, p. 62).
Theme and Subject Matter In the discourse that Allah
sent down in response to what Utbah said, no attention whatever was paid to the
absurd proposals that he had made to the Holy Prophet. For what he had said was,
in fact, an attack on the Holy Prophet's intention and his intellect. His
assumption was that as there was no possibility of his being a Prophet and the
Quran being Allah's Revelation, inevitably the motive of his invitation must
either be the desire to obtain wealth and political power, or, God forbid, he
had lost his reason. In the first case, he wanted to make a bargain with the
Holy Prophet; in the second, he was insulting him when he said that the Quraish
chiefs would have been cured of his madness at their own expense. Obviously,
when the opponents come down to such absurd things, no gentleman would like to
answer them, but would ignore them and say what he himself had to say.
Therefore, ignoring what Utbah said, this Surah makes antagonism its subject of
discussion, which the unbelieving Quraish were showing stubbornly and wickedly
in order to defeat the message of the Qur'an. They would say to tho Holy
Prophet, "You may try however hard you try: we would not listen to you. We have
put coverings on our hearts and we have closed our ears. There is a wall between
you and us, which would never let us meet together."
They had given a
clear notice to the Holy Prophet to the effect: "You may continue your mission
of inviting the people to yourself, but we would go on opposing you as hard as
we can to frustrate your mission."
For this object they had devised the
following plan: Whenever the Holy Prophet or a follower of his would try to
recite the Qur'an before the people, they would at once raise such a hue and cry
that no one could bear anything.
They were desperately trying to
misconstrue the verses of the Qur'an and spread every kind of misunderstanding
among the people. They misconstrued everything and found fault even with the
straightforward things. They would isolate words and sentences from their right
context, from here and there, and would add their own words in order to put new
meanings on them so as to mislead the people about the Quran and the Messenger
who presented it.
They would raise strange objections a specimen of which
has been presented in this Surah. They said, "If an Arab presents a discourse in
Arabic, what could be the miracle in it? Arabic is his mother tongue. Anyone
could compose anything that he pleased in his mother tongue and then make the
claim that he had received it from God. It would be a miracle if the person
would suddenly arise and make an eloquent speech in a foreign tongue which he
did not know. Then only could one say that the discourse was not of his own
composition but a revelation from God."
Here is a resume of what has been
said in answer to this deaf and blind opposition:
The Qur'an is most
certainly the Word of God, which He has sent down in Arabic. The ignorant people
do not find any light of knowledge in the truths that have been presented in it
plainly and clearly, but the people of understanding are seeing this light as
well as benefiting by it. It is surely Allah's mercy that He has sent down this
Word for the guidance of man. If a person regarded it as an affliction, it would
be his own misfortune. Good news is for those who benefit by it and warning for
those who turn away from it.
If you have put coverings on your hearts and
have made yourselves deaf, it is none of the Prophet's job to make the one hear
who does not want to hear, and the one who does not want to understand
understand forcibly. He is a man like you; he can make only those to hear and
understand, who are inclined to hear and understand.
Whether you close
down your eyes and ears and put coverings on your hearts, the fact, however, is
that your God is only One God, and you are not the servant of any one else. Your
stubbornness cannot change this reality in any way. If you accept this truth and
correct your behavior accordingly you will do good only to yourselves, and if
you reject it, you will only be preparing your own doom.
Do you have any
understanding as to whom you disbelieve and with whom you associate others in
divinity? It is with regard to that God Who has created this limitless universe,
Who is the Creator of the earth and heavens, from Whose blessings you are
benefiting on the earth, and on Whose provisions you are being fed and
sustained. You set up His mean creatures as His associates and then you are made
to understand the truth you turn away in stubbornness.
If you still do
not believe, then be aware that a sudden torment is about to visit you, the like
of which had visited the Ad and the Thamud, and this torment also will not be
the final punishment of your crimes, but there is in addition the accountability
and the fire of Hell in the Hereafter.
Wretched is the man who gets as
company such satans from among men and jinn, who show him nothing but green and
pleasant, who make his follies seem fair to him, who neither let him think
aright himself nor let him hear right from others. But on the Day of Reckoning
when their doom overtakes them, each one of them will say that if he happened to
get hold of those who had misled and deceived him in the world, he would trample
them under his foot.
This Quran is an unchangeable Book. You can not
defeat it by your machinations and falsehoods. Whether falsehood comes from the
front or makes a secret and indirect attack from behind, it cannot succeed in
Today when this Quran is being Presented in your own
language so that you may understand it, you say that it should have been sent
down in some foreign tongue. But had We sent it in a foreign tongue for your
guidance, you would yourselves have called it a joke, as if to say, "What a
strange thing! The Arabs are being given guidance in a non- Arabic language,
which nobody understands." This means that you, in fact, have no desire to
obtain guidance. You are only inventing ever new excuses for not affirming the
Have you ever considered that if it became established that the
Qur'an was really from Allah, then what fate you would meet by denying it and
opposing it so vehemently as you do?
Today you do not believe but soon
you will see with your own eyes that the message of this Qur'an had pervaded the
whole world and you have yourselves been overwhelmed by it. Then you will come
to know that what you were being told was the very truth.
these answers to the opponents, attention has been paid to the problems which
the believers and the Holy Prophet himself were facing in that environment of
active resistance. Not to speak of preaching the message to others, the
believers were even finding it difficult to follow the way of the Faith. Any one
about whom it became known that he had become a Muslim, life would become an
agony. As against the dreadful combination of the enemy and its all pervading
power, they were feeling utterly helpless and powerless. In this state, in the
first place, they were consoled and encouraged, as if to say: "You are not, in
fact, helpless and powerless, for any person who believes in God as his Lord and
adheres to this belief and way of life resolutely, God's angels descend on him
and help and support him at every stage, from the life of this world till the
Hereafter." Then they were encouraged with the consolation: "The best man is be
who does good, invites others to God and proclaims firmly that he is a Muslim."
The question that was vexing the Holy Prophet at that time was as to how be
should carve out a way of preaching his message when he had to face such heavy
odds on every side. The solution he was given to this question was: "Although
apparently the obstacles seem to be insurmountable, the weapon of good morals
and character can smash and melt them away. Use this weapon patiently, and
whenever Satan provokes you and incites you to use some other device, seek
refuge in Allah."