Surah Yusuf (Joseph): Exegesis of the 12th Chapter of the Holy Quran - Part IV (Verses 54-111)

Sūrat Yūsuf  is the twelfth surah with 111 ayahs with two rukus, part of the 12th-13th Juzʼ  of the Holy Qur'an.

This the fifth post on the exegesis of Sūrat Yūsuf. In the earlier posts, we presented:

• An overview of the surah with an enlightening commentary from prominent scholar and teacher Nouman Ali Khan.
• In Part I, the exegesis of verses 1-22 was given which gave details of the initial dream by young Yusuf and describing it to his father who takes it as indication of Yusuf being tipped to be a future prophet, and the jealousy of his brothers for him being specially liked by their father and his tacit abandonment by them in a well. His ultimate retrieval from the well by a passing caravan, and adoption by a merchant.
• In Part II, exegesis of verses 23-35 was given which mainly centered on the seduction of Yusuf by the lustful wife of the merchant which Yusuf resisted. Although a witness defended innocence of Yusuf, the merchant's wife had him poisoned till he acceded to her dirty desires
• In the Part III, the details of Prophet Yusuf's imprisonment have been deliberated upon wherein Prophet Yūsuf met two other men and interprets one of the prisoner's dreams. The prisoner is then released and Yūsuf asked the prisoner to mention his talent to the king. One day, the King had a dream, and the prisoner who had been released mention Yūsuf. He interprets the King's dream, which is about Egypt having a seven-year drought. To reward him, the King requests his release from jail and the King also investigates his case. The wife who tried to seduce Yūsuf testifies that he was innocent, and the truth unveils. Yūsuf is given authority in Egypt.

This last part of the Surah Yusuf deals with the restoration of honour of Prophet Yusuf (peace be upon him), his union with his brothers and father, Prophet Ya'qub (Jacob, peace be upon him) and realisation of his dream that he saw and was mentioned in the very early verses of the opening of Surah Yusuf and his elevation to high rank.

The period mentioned in this last part is the that of the seven-year drought, Yūsuf's brothers, high and dry of an food grains visit Egypt to get food for their family. Upon seeing his brothers, Yūsuf recognizes them though they did not recognize him. Yūsuf, who had by then exonerated of his seduction charges had risen high in position of authority, gives them more than their share of food grains and asks of them to bring their youngest brother Benjamin with them when they visit next time. When the brothers returned with their youngest brother, Yūsuf takes him aside and tells him his identity. Yūsuf plots a theft case where his youngest brother is found guilty of theft when he is truly innocent and is detained from his family, so he could stay with him. Later, when the father and brothers face poverty they come back to Yūsuf and Yūsuf then helps them and reveals his identity asking them to come and live with him.

Let us now read the translation and exegesis in English of the Fourth Part from Verses 54-111 (For Arabic Text, please refer to the references given below):

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

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

Having been cleared of the seduction charges, as finally admitted by the women of Egypt, and his true forecasting of the dream which the king of Egypt saw, Yusuf was summoned in the royal court to be rewarded a high place by king himself. This is mentioned in verses 53-57:

And the king said, "Bring him to me; I will appoint him exclusively for myself." And when he spoke to him, he said, "Indeed, you are today established [in position] and trusted." (54)

It implied this: we have such a high opinion of you that we can safely entrust you with the highest office of responsibility in the country." It was said so because the king, his courtiers, his princes, officers, and men of rank, had by that time, come to know and recognize his true worth and had had experience of his moral superiority during the last decade of the vicissitudes of his life. Therefore, as soon as he showed his willingness, they heartily put these in his trust. This is also confirmed by the Bible that the king had formed a very high opinion of Prophet Joseph. He said to his servants: Can we find such a one as this is, a man in whom the spirit of God is? Above all, he said to Prophet Joseph: There is none so discreet and wise as thou art. (Gen. 41: 38-39). Accordingly, therefore, the king, of his own accord, set him over his house and land. (Gen. 41: 41).

[Joseph] said, "Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian." (55) And thus We established Joseph in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good. (56)

This is to show that the whole land of Egypt was under his complete control, as if it belonged to him and he could claim any piece of it as his, and there was no piece of it that could be withheld from him. The early commentators have also made the same comment on this verse. For instance, Allamah Ibn Jarir Tabari, on the authority of Ibn Zaid, says that this verse means: We made Joseph the owner of all those things that were in Egypt, and in this part of the world he could do whatever he liked and wherever he liked for he had been given complete authority over this land. So much so that he could bring Pharaoh under his sway and become his master, if he so desired. He has quoted another thing from Mujahid, who is one of the most learned commentators, to the effect that the King of Egypt had embraced Islam through Prophet Joseph.

And the reward of the Hereafter is better for those who believed and were fearing Allah. (57) 

In verse 57, there is a warning against a misunderstanding that one might have had from the preceding verse that kingdom and power were the real ultimate rewards for virtue and righteousness, for the best reward that a believer should desire and strive for will be the one that Allah will bestow upon believers in the Hereafter.

In verses 58-62 the mention of Yusuf's brothers is made who came to Egypt to get food and grain and Yusuf, recognizing them instantly, asking them to bring Benjamin (Yusuf's younger brother) on their next visit.

And the brothers of Joseph came [seeking food], and they entered upon him; and he recognized them, but he was to them unknown. (58)

The king's dream forecasting by Prophet Yusuf came true. During the first seven years of his reign, there was abundance of food as he had predicted while interpreting the dream of the king. Accordingly he adopted all the measures he had put before the king concerning the years of plenty. Then the seven years of scarcity began and famine reigned not only over Egypt but all over the adjoining countries. Accordingly, Syria, Palestine, Trans Jordan and the Northern part of Arabia began to suffer from the scarcity of food, but there was plenty of it in Egypt in spite of famine because of the wise steps Prophet Joseph had taken as a safeguard. That was why his brothers, like other neighboring people, were forced by circumstances to go to Egypt and present themselves before him. It is no wonder that his brothers could not recognize Prophet Joseph, for, when they cast him into the well, he was merely a lad of seventeen and at the time of their meeting, he was a grown up man of thirty eight years or so. Naturally, he must have changed in form during this long period. Besides, they could never have imagined that the brother whom they had cast into the well had become the ruler of Egypt. 

And when he had furnished them with their supplies, he said, "Bring me a brother of yours from your father. Do not you see that I give full measure and that I am the best of accommodators? (59) But if you do not bring him to me, no measure will there be [hereafter] for you from me, nor will you approach me." (60)

As the Quran has omitted the details, someone might be at a loss to know as to how he brought Benjamin into the conversation with his brothers, and why he insisted on them to bring him with them, when he intended to keep his own identity secret from them. For, obviously these things might have led to the revelation of that secret. But a little thinking will show that he could have very easily and naturally led the conversation up to Benjamin without arousing their curiosity. As there were strict restrictions on the purchase of food, everyone was permitted to buy only a fixed quantity of it. Most probably the ten brothers had applied for food for their father and the eleventh brother as well. At this Prophet Joseph might have asked the reason why their father and brother had not personally come for it. Then he might have accepted the excuse for their father that he was old and blind but he would have expressed his doubts about their excuse for their brother that he was their step brother and the father would not send him with them and so forth. Then he might have declared: Well, this time we give you as much food as you have asked for, but the next time you come here you should bring your step brother with you; otherwise you will not get any food at all because of this false statement of yours. Along with this threat, he tried to win them over by reminding them of his liberal and generous treatment with them, because he yearned for the sight of his younger brother, and was anxious to know how his family had fared during his absence.

The above is a simple and natural explanation of the matter. Thus this part of the story as given in the Bible (Gen. chapters 42 and 43) appears to be far fetched, exaggerated, unreal and, therefore, unreliable.

They said, "We will attempt to dissuade his father from [keeping] him, and indeed, we will do [it]." (61) And [Joseph] said to his servants, "Put their merchandise into their saddlebags so they might recognize it when they have gone back to their people that perhaps they will [again] return." (62) 

63-68 They asked their father to send Benjamin with them in order to get more grain and Ya'qub's advice to his sons:

So when they returned to their father, they said, "O our father, [further] measure has been denied to us, so send with us our brother [that] we will be given measure. And indeed, we will be his guardians." (63) He said, "Should I entrust you with him except [under coercion] as I entrusted you with his brother before? But Allah is the best guardian, and He is the most merciful of the merciful." (64) And when they opened their baggage, they found their merchandise returned to them. They said, "O our father, what [more] could we desire? This is our merchandise returned to us. And we will obtain supplies for our family and protect our brother and obtain an increase of a camel's load; that is an easy measurement." (65) [Jacob] said, "Never will I send him with you until you give me a promise by Allah that you will bring him [back] to me, unless you should be surrounded by enemies." And when they had given their promise, he said, "Allah, over what we say, is Witness." (66) And he said, "O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely [indeed] rely." (67)

Prophet Ya'qub’s great concern over this journey of his sons was due to the fact that his youngest son, Benjamin, was to accompany them. He was anxious about his safety because he had already had a bad experience of his son Joseph. Naturally his heart must have been full of such misgivings that it might be his last meeting with his other beloved son. Though he had full trust in Allah and was patiently resigned to His will, but, as a human being, advised his sons to take certain precautionary measures. In order to understand the significance of this precautionary measure of entering the capital by different gates, we should have a glimpse of the political conditions of that period. As the Israelites lived on the Eastern frontier of Egypt as independent clans, they were looked at with suspicion like all frontier people. Therefore Prophet Jacob feared that if they entered the city in a group, they might be taken for a gang of suspects, especially during that time of famine. Thus there was an apprehension of some severe action being taken against them as if they had come there for organized robbery. That was why he gave them this allowance that if under such adverse circumstances there was any trouble, he would not accuse them of breach of the pledge for the safety of Benjamin.

And when they entered from where their father had ordered them, it did not avail them against Allah at all except [it was] a need within the soul of Jacob, which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know. (68)

“Most of people do not know” how Prophet Jacob was able to hold the balance between trust in Allah and adoption of precautionary measures. This was because Allah had favored him with the real knowledge. That was why he took all those measures which were dictated by common sense, deep thinking and experience. He admonished them for their ill treatment with their brother Joseph so that they should not dare repeat it in the case of Benjamin. He took a solemn pledge from them in the name of Allah that they would take good care of the safety of their step brother. Then he advised them to be on their guard against the dangerous political situation and to enter the capital by different gates so as not to give cause for alarm and suspicion. In short, as far as it was humanly possible, he took all the precautionary measures to avoid every possible risk. On the other hand, he always kept this thing in view and expressed it that no human precautionary measure could avert the enforcement of Allah’s will. And that the real protection was Allah’s protection, and that one should not rely on the precautionary measures but on the favor of Allah. Obviously only that person who has the real knowledge can keep such a balance in his words and deeds, who knows what kind of efforts are demanded of his human faculties bestowed by Allah for the solution of worldly problems, who also realizes that it is Allah alone Who has the power to make them a success or a failure. This is what most people do not understand. Some of them rely merely on their efforts and measures and discard trust in Allah, while there are others who rely merely on trust in Allah and do not adopt any practical measure to solve their problem.

In verses 69-79 Yusuf introduced himself to his brother and plotted to retain him and Benjamin was accused of stealing so that he could be retained:

And when they entered upon Joseph, he took his brother to himself; he said, "Indeed, I am your brother, so do not despair over what they used to do [to me]." (69) So when he had furnished them with their supplies, he put the [gold measuring] bowl into the bag of his brother. Then an announcer called out, "O caravan, indeed you are thieves." (70)

In all probability, Prophet Joseph put the cup in his brother’s pack with his knowledge and consent, as may be inferred from the preceding verse. Obviously, Prophet Joseph desired to free his brother from the oppression of the cruel step brothers and he himself was reluctant to go back with them. But this could not be done directly and openly without disclosing his own identity, which was not then expedient under the circumstances. Therefore both the brothers might have thought out this plan, though this would have put the younger brother in an embarrassing situation for the time being because of his involvement in a case of theft. But they had adopted this plan because afterwards both the brothers could clear it easily by disclosing the real matter.

There is nothing in this verse nor in the succeeding verses to show that Prophet Joseph took his servants in his confidence in regard to this matter, and instructed them to bring a false accusation against the travelers. The simple explanation of the incident may be this. The cup might have been quietly and secretly put in the pack. Afterwards when the servants did not find it, they might have come to the inevitable conclusion that it must have been stolen by the travelers who were staying there.

They said while approaching them, "What is it you are missing?" (71) They said, "We are missing the measure of the king. And for he who produces it is [the reward of] a camel's load, and I am responsible for it." (72) They said, "By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves." (73) The accusers said, "Then what would be its recompense if you should be liars?" (74) [The brothers] said, "Its recompense is that he in whose bag it is found - he [himself] will be its recompense. Thus do we recompense the wrongdoers." (75) So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing. (76) They said, "If he steals - a brother of his has stolen before." But Joseph kept it within himself and did not reveal it to them. He said, "You are worse in position, and Allah is most knowing of what you describe." (77)

The position of Prophet Yusuf's step brothers and dissociated themselves from Benjamin, declaring that he was a thief like his brother Yusuf. It is obvious that this was a false accusation the clever brothers had invented on the spot. But it is an instance of the malice these brothers bore to their two step brothers, and is also the answer to the question why Prophet Joseph desired to keep his brother with him.

They said, "O 'Azeez, indeed he has a father [who is] an old man, so take one of us in place of him. Indeed, we see you as a doer of good." (78)

The use of the title Al-Azeez, ruler of the land, with which they addressed Prophet Joseph has given rise to the confusion that he held the same office as the husband of Zuleikha held before him. Then this misunderstanding let the commentators to the invention of further comments, such as. Al-Aziz had died and Prophet Joseph was appointed in his place, and Zuleikha was rejuvenated by a miracle and was married to him by the king. They have not stopped at this. They have, somehow or other, discovered even the conversation that took place between Prophet Joseph and Zuleikha in the first night of their marriage. In fact, all this is mere fiction, for, as has already been pointed out, the word Al-Aziz was the Arabic translation or equivalent of some Egyptian title, and was not the designation of any particular office. It was merely a title used for the high ones in Egypt like “His Excellency” or “Your Excellency”, etc. As regards to the said marriage, this fiction has been built on the story of Prophet Joseph’s marriage in the Bible and the Talmud. According to these, he was married with Asenath, the daughter of Poti-pherah. As the name of the husband of Zuleikha was Potiphar, the two names got confused together. Accordingly, when the story was handed down from the traditions of the Israelites from one commentator to the other, the name Potiphar got interchanged with Poti-pherah because the two were so like each other in sound. Consequently, the daughter in the story was replaced by wife. Then Potiphar was killed in order to facilitate the marriage. Then the only remaining difficulty, that is, the disparity of their ages, was gotten over with the help of a miracle. She was rejuvenated so completely as to enable her to become the worthy wife of the ruler of the land.

He said, "[I seek] the refuge of Allah [to prevent] that we take except him with whom we found our possession. Indeed, we would then be unjust." (79) 

The use of the words “with whom we have found our possession” instead of the word thief is very significant. Prophet Joseph avoided the use of the word thief for his brother because he was not really a thief. This is called touriyah, that is, to put a cover over a reality or to hide a reality. Such a practice is allowed by the Muslim law under certain conditions and with certain limitations. It may be practiced not to gain any selfish end, but to ward off some evil or to protect and save an oppressed person from some oppressor, provided that no other course might have been left except saying something against the truth or of having a resort to a deceitful device. It is obvious that in such a case, a righteous person will not tell a blunt lie or resort to an open deceit. Instead, he will say something or do something that might not be strictly truthful or strictly right, yet at the same time is not a blunt lie, so that he might hide the reality to ward off the evil. Such a practice is lawful, legally and morally, provided that it is not practiced to gain some personal or selfish ends but to ward off a greater evil with a lesser evil. Accordingly, Prophet Yusuf scrupulously fulfilled all the conditions in this case. He placed the cup in the pack of his brother with his consent, but he did not ask his servants to make a search of his pack and accuse him of theft. After this, when the servants brought the brothers before him as suspects, he quietly rose from his seat and began to make a search of their packs. Then afterwards, when the brothers requested that one of them should be taken instead of Benjamin, he answered them back in their own words that he would detain only that person in whose possession the cup was found and none else.

80-87 Yusuf's brothers went back and told their father about the incident of Benjamin's stealing and retention and Their father sent them back

So when they had despaired of him, they secluded themselves in private consultation. The eldest of them said, "Do you not know that your father has taken upon you an oath by Allah and [that] before you failed in [your duty to] Joseph? So I will never leave [this] land until my father permits me or Allah decides for me, and He is the best of judges. (80) Return to your father and say, "O our father, indeed your son has stolen, and we did not testify except to what we knew. And we were not witnesses of the unseen, (81) And ask the city in which we were and the caravan in which we came - and indeed, we are truthful," (82)

قَالَ بَلۡ سَوَّلَتۡ لَـكُمۡ اَنۡفُسُكُمۡ اَمۡرًا​ؕ فَصَبۡرٌ جَمِيۡلٌ​ؕ عَسَى اللّٰهُ اَنۡ يَّاۡتِيَنِىۡ بِهِمۡ جَمِيۡعًا​ؕ اِنَّهٗ هُوَ الۡعَلِيۡمُ الۡحَكِيۡمُ‏ 

[Jacob] said, "Rather, your souls have enticed you to something, so patience is most fitting. Perhaps Allah will bring them to me all together. Indeed it is He who is the Knowing, the Wise." (83)

Readers would recall the use of expression "  فَصَبۡرٌ جَمِيۡلٌ " which was used by Prophet Ya'qub when he was told of Yusuf being eaten by the wolf  in the first part (verse 18). Now the same expression is made again here with regard to his second son Benjamin.  This verse means you readily believed that my son, whom I know to be of a noble character, had committed the theft of a cup. You have behaved in his case just as you behaved in the case of his elder brother. You made away with him and then pretended, without any pangs of conscience, that a wolf had devoured him and now, with the same ease, you tell me that the other brother has committed a theft.

And he turned away from them and said, "Oh, my sorrow over Joseph," and his eyes became white from grief, for he was [of that] a suppressor. (84) They said, "By Allah, you will not cease remembering Joseph until you become fatally ill or become of those who perish." (85) He said, "I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know. (86) O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people." (87) 

Verses 88-93 describe the event when Yusuf's brothers come back and begged for food and some charity. It was then that Yusuf disclosed his identity and He forgave his brothers and sent for his family, specially his father.

So when they entered upon Joseph, they said, "O 'Azeez, adversity has touched us and our family, and we have come with goods poor in quality, but give us full measure and be charitable to us. Indeed, Allah rewards the charitable." (88) He said, "Do you know what you did with Joseph and his brother when you were ignorant?" (89)

They exclaimed: "Are you indeed Joseph?" He said: "Yes, I am Joseph and this is my brother. Allah has surely been gracious to us. Indeed whoever fears Allah and remains patient, Allah does not allow the reward of such people to go to waste."

They said, "Are you indeed Joseph?" He said "I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good." (90) They said, "By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners." (91) He said, "No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful." (92) Take this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all together." (93) 

Verses 94-98 finally bring good news to Prophet Ya'qub about his deareet son Yusuf, whose news of death (Part I) as broke by the ten evil minded brothers had never been comprehended by the father. So when Yusuf's shirt was put over his blind eyes, he regained his lost eyesight and then  embarks upon the journey to meet his son.

And when the caravan departed [from Egypt], their father said, "Indeed, I find the smell of Joseph [and would say that he was alive] if you did not think me weakened in mind." (94)

This is an instance of the extraordinary powers the Prophets possess. Prophet Ya'qub perceived in Canaan the smell of Prophet Yusuf’s shirt from such a distant place as Egypt as soon as the caravan started on the journey. At the same time it also shows, by contrast, that these powers of the Prophets are not inherent or personal characteristics but are bestowed on them by Allah as and when He wills. That is why Prophet Ya'qub could not perceive the smell of the clothes of Prophet Yusuf as long as Allah did not will it, when he had been living in Egypt.

In this connection, it should also be noted that in contrast to the Quran which represents Prophet Ya'qub as a great Prophet who was able to perceive the smell of Prophet Yusuf from such a long distance, the Bible represents him as an ordinary uncultured father. According to Genesis 45: 26-27, when they told him, saying: Joseph is yet alive and he is governor over all the land of Egypt, Jacob’s heart fainted, for he believed them not, and only when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived.

They said, "By Allah, indeed you are in your [same] old error." (95) And when the bearer of good tidings arrived, he cast it over his face, and he returned [once again] seeing. He said, "Did I not tell you that I know from Allah that which you do not know?" (96) They said, "O our father, ask for us forgiveness of our sins; indeed, we have been sinners." (97) He said, "I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful." (98) 

Verses 99-104 mention the reunion of Prophet Ya'qub with his son Prophet Yusuf  and the relocation of the entire family from Ken'and to Egypt and Yusuf's prayer to live and die as a Muslim:

And when they entered upon Joseph, he took his parents to himself and said, "Enter Egypt, Allah willing, safe [and secure]." (99)

 It is worthwhile to take notice of the total number of Prophet Jacob’s family members that migrated to Egypt with him, for it is closely connected with the problem that is raised concerning the total number of the Israelites who emigrated from there some five hundred years after this. According to the Bible, the total number of the family members was 70, including Prophet Joseph and his two sons, and excluding those daughters-in-law who did not belong to the family of Prophet Jacob. But according to the census figures given in Numbers, their number was about two million when they were counted in the wilderness of Sinai in the second year, after they come out of the land of Egypt. The problem is this: how is it possible that these three score and ten souls of his house had multiplied into two million souls during five hundred years or so?

It is obvious that no family can multiply to such a large number in five hundred years merely by the generative process. Thus the only other way in which their number could have been increased was proselytism. And there are sound reasons to believe that this must have been so. The Israelites were the descendants of Prophets. They had migrated to Egypt because of the power Prophet Joseph enjoyed there. And we have seen that he made full use of every opportunity he got for carrying out the work of the mission of Prophethood. Therefore it may reasonably be expected that the Israelites would have done their very best to convert the Egyptians to their faith of Islam during the five centuries of their power in Egypt. As a result of this the Egyptian converts to Islam would not only have changed their religion but also their culture so as to make them look quite different from the other Egyptians and look like the Israelites. Naturally the non Muslim Egyptians would have declared them to be foreigners just as the Hindus treat the Indian Muslims of today. By and by they themselves would have accepted this position and become members of the Israelite nationality. Afterwards, when the Egyptian nationalists began to persecute the alien Israelites, the Muslim Egyptians were also made a target of their tyranny. So when the Israelites migrated from Egypt, they, too, left their country along with them and began to be counted among them.

The above mentioned explanation is confirmed by the Bible also. For instance, it says “that when they left Egypt, the children of Israel journeyed from Remases to Suceoth....and a mixed multitude went up also with them....” (Exodus 12: 37-38) and “the mix multitude that was among them fell a lusting”. (Numbers 11: 4). Then by and by these non-Israelite converts to Islam began to be called the stranger. “One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance forever in your generations: as ye are, so shall the stranger be before the Lord. One law and the one manner shall be for you, and for the stranger that sojourneth with you.” (Numbers 15: 15-16). “And I charged your judges at that time, saying: Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him.” (Deut. 1: 16). Now it is not an easy thing to find out the exact term which was applied in the original Scriptures to the Egyptian converts to Islam, and which was afterwards changed into the stranger by the translators.

And he raised his parents upon the throne, and they bowed to him in prostration. And he said, "O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise. (100)

According to the Talmud, “when Joseph learned that his father was upon the way, he gathered together his friends and officers, and soldiers of the realm, attired in rich garments,....and formed a great company to meet Prophet Jacob on the way and escort him to Egypt. Music and gladness filled the land, and all the people, the women and the children, assembled on the house tops to view the magnificent display.” (H. Polano, p. 111).

The interpretation of this verse has given rise to some serious misunderstandings, which are against the very fundamentals of the divine guidance. So much so that some people have gone to the extreme of making it lawful to prostrate before kings and saints as a mark of respect. Others more strict on this point have explained it away, saying, “In the former divine laws, it was unlawful only to prostrate in worship before others than Allah, though it was permissible to prostrate before others if it was done without the intention of worship, but now in the divine law given to Prophet Muhammad (peace be upon him) it has been made absolutely unlawful.

My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous." (101)

The few sentences that were uttered by Prophet Yusuf (peace be upon him) at the happiest occasion of his life help depict the most graceful pattern of the virtues of a true believer. There is the man from the desert, whom his own brothers had, out of jealousy, attempted to kill, now sitting on the throne after passing through many vicissitudes of life. All the members of his family have been forced by famine to come before him for help. The same jealous brothers, who had made an attempt on his life, are now standing before him with downcast heads. Had there been a “successful man of the world” in his place, he would have used this opportunity for boasting of his greatness and bragging of his successes, and giving vent to his grievances and hurling malicious taunts at his defeated enemies. In utter contrast to this, the true man of God behaves in a quite different way. Instead of boasting and bragging of his own greatness, he is grateful to his God Who had shown grace to him by raising him to such a high position of power, and for arranging his meeting with his people after such a long period of separation. Instead of giving vent to his grievances against his brothers, making taunts at them for their ill treatment, he does not make even a mention of such things but puts up a defense for them, saying that it was all due to Satan, who had stirred up strife between them: nay, he even puts it forward as a blessing in disguise, being one of the mysterious ways of Allah by which He had fulfilled His design of raising him to the throne. After saying these things in a few concise sentences, he at once turns to his Lord in gratitude for bestowing on him kingdom and wisdom, instead of letting him rot in the prison, and prays to Him to keep him as His faithful and obedient servant as long as he was alive, and to join him with the righteous people after his death. What a pure and high pattern of character.

It is strange that this speech of Prophet Yusuf has neither found a place in the Bible nor in the Talmud, though these books are full of irrelevant and unimportant details of this story and others. It is an irony that these Books are void of those things that teach moral values and throw light on the real characters and the mission of the Prophets. Now that this story has come to an end, the readers are again reminded that this story of Prophet Joseph as given in the Quran is not a copy of the story given in the Bible and the Talmud for there are striking differences between them. A comparative study of these Books will show that the story in the Quran differs from that given in the other two Books in several very important parts. The Quran contains additional facts in some cases and omits certain facts in other cases or even refutes some parts as contained in the Bible and the Talmud. Therefore there is absolutely no room for anyone to allege that Prophet Muhammad (peace be upon him) related this story merely in the form he heard it from the Israelites.

That is from the news of the unseen which We reveal, [O Muhammad], to you. And you were not with them when they put together their plan while they conspired. (102) And most of the people, although you strive [for it], are not believers. (103) And you do not ask of them for it any payment. It is not except a reminder to the worlds. (104) 

Reference Verse 104: 
In order to grasp the full significance of the underlying admonition implied in it, we must keep in view the background of the revelation of this story given in the introduction to this Surah. The Quraish themselves had invited the Prophet (peace be upon him) to a meeting that had been arranged for putting him to a test which was to show whether he was a true Prophet or not. When he arrived there, they put this question to him without any previous notice or intimation: why did the Israelites go to Egypt? In answer to this, the Prophet (peace be upon him) recited this Surah then and there. As they themselves knew that this was an abrupt question and there had been no preparation for its answer beforehand, it was expected that they would believe in his Prophethood. But they were so obdurate that they did not believe in him even then. As Allah was aware of their intentions, he informed His Messenger beforehand, as if to say: Though you have come out successful in the test, to which they themselves put to you, yet most of them are not going to believe it because they are not sincere in their quest for the truth. That is why they will not believe even now when the revelation of this Surah has proved conclusively that the Quran is not being forged by you but is being sent down by Allah Himself. As their real aim and intention is to reject your message anyhow, they will now invent another excuse for their denial.

This is not meant to remove any misunderstanding the Prophet (peace be upon him) might have cherished, but is merely an indirect warning to the questioners that Allah knew their intentions well. This was meant to warn them like this: O obdurate people, this Surah has been placed before you to serve as a mirror for you. You demanded a proof from Our Messenger that he was not forging the Quran: had you been reasonable and sincere people, you would have accepted the truth that has been established according to your own test, but you are obdurate people and are still denying it.

This is another admonition more subtle than the one given above. Though this, too, has been addressed to the Prophet (peace be upon him), it is meant for the unbelievers, as if to say: O people, consider your attitude towards the message from another point of view. Had you noticed anything in the mission and the message of Our Prophet that might have smelt of any self interest whatsoever, you would have been justified in rejecting it as the work of a selfish person. But you yourselves have experienced it that he has absolutely no self interest in his work and demands no recompense for the message, which is nothing but instruction for all the people of the world. Therefore you should listen to it and consider it without prejudice and make your decisions about it on merit and merit alone.

Now that the story of Prophet Joseph (peace be upon him) has come to an end, the Quran has made use of the opportunity for conveying its basic message, for it does not tell stories merely for the sake of storytelling. As they themselves had invited the Prophet and were attentively listening to the story, the essence of the message was presented in a few concise sentences (Ayats 105-111)

And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away. (105)

This is to arouse people from their apathy towards the signs of Allah that lie scattered all over the earth and the heavens and to urge them to make a search for the reality by making right observations. As each and everything is not merely a thing but also a sign which points to the reality, a seeker after it should look at these with a look different from that of animals. This is because even an animal sees a tree, a mountain and water and takes it as a mere tree, a mountain or water, and with the help of his senses makes use of these according to his needs. But Allah has endowed man with a mind that is able to consider things in other than their physical and material aspects so that he may think deeply and make a search for the reality by means of these signs of Allah. The reason why people fail to discover the reality and go astray is that they do not consider things as signs and pay no heed to this aspect. Had they not deliberately shut their minds against the message of the Prophets, it would not have been difficult for them at all to understand it and get guidance from it.

And most of them believe not in Allah except while they associate others with Him. (106)

They associate other deities with Allah because they do not pay heed to His signs, which serve as pointers to the right way. So they go astray from it and get lost in thorny bushes. Nevertheless, many of them do not lose sight of the reality entirely, and do not disbelieve in Allah as their Creator and Sustainer, but they get involved in shirk. That is, they do not deny the existence of God, but they believe that there are other deities who are also partners in His being, His attributes, His powers, and His rights. They should never have been involved in shirk, had they considered these signs in the heavens and the earth from this point of view, for in that case they would have discovered everywhere, in each and every one of them, the proofs of the Oneness of Allah.

Then do they feel secure that there will not come to them an overwhelming [aspect] of the punishment of Allah or that the Hour will not come upon them suddenly while they do not perceive? (107)

This question in verse 107 has been posed to rouse the people from their care free attitude towards life produced by temporary security from dangers, and by a feeling that there is a long life to enjoy: so the problems can be postponed safely to a distant future. This is obviously a wrong attitude, for no man has any guarantee that he will live up to a certain age: for no one knows when, where and how one would die. Therefore the questions meant to ask, “Does not your daily experience tell you that you knew nothing even a minute beforehand what your future was hiding for you? Therefore, wisdom demands that you should make preparations for it now, and consider seriously whether the path you are treading is the right path. Have you any real proof to show that it is right? Do you find any sound argument in the heavens and the earth to support your decision? Did the people who trod such a path before you reach their destinations safely and securely? Finally, do the results of following such a path, which are appearing in your own time and culture, confirm that you are treading the right path?

Say, "This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah; and I am not of those who associate others with Him." (108) 

That is, Allah is absolutely free from such things that are ascribed to Him: He is free from the weaknesses and shortcomings which every believer in shirk ascribes to Him; He is free from all defects, evils and errors that must necessarily be ascribed to Him as a logical result of the conception of God hold by mushriks (disbelievers).

109-111 All Rasools were human beings and Story of Yusuf is confirmation of previous scriptures

And We sent not before you [as messengers] except men to whom We revealed from among the people of cities. So have they not traveled through the earth and observed how was the end of those before them? And the home of the Hereafter is best for those who fear Allah; then will you not reason? (109)

A very comprehensive subject has been condensed here into a couple of sentences, which may be expanded like this: “O Muhammad! these people do not listen to you because it is not an easy thing for them to believe you to be a Messenger of Allah just because you are a mere human being who was born in their own city among them and brought up like other people. But there is nothing strange in this. For this is not the first instance of its kind. All the Prophets, whom We sent before you, were also human beings and lived in the same habitations to which they were sent. It never happened that a stranger came to a town and declared, “I have been sent as a Messenger to you. On the other hand, all the Prophets, Jesus, Moses, Abraham and Noah (peace be upon them all), who were raised for the reform of the people, were human beings who were born and brought up in their own habitations. Then it addresses the disbelievers directly, as if to say: Now it is for you to judge and decide whether you should accept the Messenger or reject him on such flimsy grounds as these. You have traveled abroad and seen the end of those people who rejected the message of their Prophets and followed their own desires. You have seen, on your journeys, the ruined habitations of the people of Aad, Thamud, Midian, Lot, and others. Have you not observed these as object lessons, for these warn you that they would meet with far worse consequences in the Hereafter, and that conversely, those who are pious and God fearing will have a very happy life?

[They continued] until, when the messengers despaired and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals. (110) There was certainly in their stories a lesson for those of understanding. Never was the Qur'an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe. (111)

That is, it gives details of everything that is required for the guidance of man. Some people take details of everything to mean the details of everything in the world. So, when they do not find in it the details of mathematics, physics, medicine etc. etc. they become skeptical. Whereas the Quran claims to give the details of only one subject, “Guidance”, for which it has been sent down, and it does give the details of everything that is essential for it.

Here we come to the end of the exegesis of the complete Surah Yusuf spread over an overview and four parts. In next post, we will deliberate upon the lessons that one can draw or have been given to us by Allah to ponder over and live our lives accordingly. 

You may now like to listen to Arabic recitation of Sūrat Yūsuf  with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand). 

Photo | References: | 1 |  2 | 3 | 4 | 5 | 6 | 7 | 8 |
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, the exegesis of the chapters of the Holy Quran are basically based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi [1]. In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 

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Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Islamophobia takes lives of dozens of Muslims Worshipers in two Mosques of New Zealand

It was sad day today for the Muslims of Christ Church, New Zealand in particular and Muslims all over the world in general when a white Christian man sprayed bullets over the Muslim worshipers gathered in the Mosques for the Friday congregational prayers. As per reports available, forty-one people were shot dead at the Deans Ave mosque, seven were killed at the Linwood Ave attack, and one person shot in the second mosque attack died in hospital.

The man, who identified himself on Twitter as “Brenton Tarrant” from Australia and whose whose background NSW counter-terrorism police are now investigating after the revelation that he is from Grafton, said he carried out the attack to “directly reduce immigration rates to European lands”.

The terrorist had the nerves and boldness to capture the entire shooting through his helmet mounted camera, the video has been released and is viral on the social media. When he entered the mosque Al Noor, an elderly man greeted him "Come in brother" but was brutally gunned down:

[Photo]

In the video, a man, later identified as Naeem Rashid from Pakistan is seen trying to stop the terrorist but was gunned down. He was taken to hospital but succumbed to his injuries. Naeem's 22 years old son also perished in the attack.

 Naeem Rashid (above) - Trying to get hold of the terrorist (below)

The Bangladesh Cricket Team which was there in the city and its members were arriving at the mosque narrowly escaped and the tour has been canceled. Soon after the deadly news, the Prime Minister Jacinda Ardern described the incident as a terrorist attack and one of New Zealand's "darkest days".

While the world mourns and condemns the terror attack, a senator form Queensland, Australia did not have the sagacity to condemn the attack, rather he blamed Muslims for the conditions they had created that instigated the killer to kill. See the letter that is on the Facebook:

Reading this letter, one can safely conclude that such supporters of anti Muslim sentiments are to be blamed and even held accountable for their writings are a proof of open instigation for all those who are obsessed with Islamophobia.

May all those who perished in the brutal terrorist attack may rest in peace and be blessed the highest place in Jannah. May their families bear this loss with fortitude. Aameen

The question arises: How should Muslims around the world react to such acts of instigative Islamophobic acts? Please read my earlier post of the subject which I wrote some time ago: How should Muslims react to instigative emotional access

Author's Note: The data above has been collected from the references as given below. If any one differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

For more posts, please refer to our reference page: Islam and the rest of the World. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | References: | 1 | 2 | 3 | 4 |

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Surah Qaf - The Letter Qaf: Exegesis of 50th Chapter of the Holy Quran

Surah Qaf is the fiftieth surah with 45 ayahs with three rukus, part of the 26th Juzʼ  of the Holy Qur'an.

Surah Qaf takes its name from the letter Qaf at the beginning of the first verse. The chapter was revealed in Makkah and deals with the Resurrection and the Day of Judgement. The chapter both opens and closes with the mention of the Quran. The disbelievers in Makkah are warned and Prophet Muhammad (peace be upon him) is reassured through previous generations of disbelievers. Creation is cited as an indication of Allah’s ability to bring the dead to life again and emphasis is placed on the powerlessness of man on the Day of Resurrection. 

There is no authentic tradition to show as to when exactly this Surah was revealed. A study of the subject matter, however, shows that its period of revelation is the second stage of the Holy Prophet's life at Makkah, which lasted from the third year of the Prophethood till the fifth year. It was the time when the antagonism of the disbelievers had become quite intense but had not yet assumed tyrannical proportions.

For the Holy Prophet (ﷺ), this surah was very important as he used to recite this Surah generally in the Eid prayers and also often recited it in the Fajr Prayers. This reason for this importance is its theme which entirely focuses on the Hereafter. When the Prophet of Allah disclosed to the pagans of Makkah the truth about life after death, they simply mocked him for raising of the dead was something beyond their comprehension. Thus in this surah,  in short sentences they have been warned, as if to say: "Whether you express wonder and surprise, or you regard it as something remote from reason, or deny it altogether, in any case it cannot change the truth. The absolute, unalterable truth is that Allah knows the whereabouts of each and every particle of your body that has scattered away in the earth, and knows where and in what state it is. Allah's one signal is enough to make all the scattered particles gather together again and to make you rise up once again as you had been made in the first instance. 

The surah both opens and closes with mention of the Quran. This chapter is thematically linked with the previous chapter (Surah Al Hujurat) because the previous chapter teaches the etiquette among Muslims, and this one teaches the proper behaviors for non-believers. It is thematically linked with the next chapter (Surah Al Dhariyat) through increasing reference to the Hereafter; the primary subject of the next chapter.

Let us now read more about the hereafter in the ensuing translation and exegesis in English of the Surah segmented into portions as per the subject matter (For Arabic Text / recitation, please listen to the video below):

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

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

قٓ ۚ وَالۡقُرۡاٰنِ الۡمَجِيۡدِۚ‏

1. Qaf. By the Glorious Qur'an.

[These letters (Qaf, etc.) are one of the miracles of the Qur'an, and none but Allah (Alone) knows their meanings].

The word "majeed" is used for expressing two meanings in Arabic: for expressing the high rank, status, honor and dignity of a person, and for saying that somebody is highly generous, charitable and beneficent. This word has been used for the Quran in both these meanings. The Quran is great and glorious in the sense that no book of the world can be brought up against it. It is a miracle both in its language and literary excellence and in its teaching and wisdom. Humans were helpless to produce the like of it at the time when it was sent down and are likewise helpless even today. Nothing of it could ever be proved wrong in any age, nor can anything of it be proved wrong in the present age. Falsehood can neither attack it from the front nor from the rear nor can defeat it. And it is generous and beneficent in the sense that the more a man goes on trying to gain guidance from it, the more of guidance it goes on giving him. And the more he follows and obeys its commands and instructions, the more he continues to be blessed with good things of the world and the Hereafter. There is no limit to its benefits and advantages where a man may become independent of it, and where it may cease to be beneficial and useful for him.

Verses 1-11 mention the polytheists who deny the Resurrection and the Quran refutes their arguments:

2. Nay, they wonder that there has come to them a warner (Muhammad ) from among themselves. So the disbelievers say: "This is a strange thing!

The verse 2 is a unique example of eloquence. In it a vast subject has been compressed into a few brief words. The object for which an oath has been sworn by the Quran has not been mentioned. Instead, a subtle gap has been left and the sentence is resumed with “but”. In view the background in which this has been said, one comes to know what is the subject of the gap that has been left between the oath and “but”. In fact, what has been sworn of is this: The people of Makkah have not refused to acknowledge the Prophethood of Muhammad (peace be upon him) for any sound reason but for the highly unsound reason that a member of their own kind and an individual of their own nation has come to them as a Warner from God and this is something highly surprising for them. Whereas what would actually be surprising was if God had remained unconcerned about the well being and adversity of His servants and made no arrangement whatsoever to warn them; or had sent a nonhuman to warn the human beings; or a non Arab to warn the Arabs. Therefore, this basis of the denial is absolutely unsound, and a reasonable person cannot but admit that there must exist some arrangement from God to warn the servants, and in the form that the Warner himself should be a person from among the people to whom he is sent. As for the question whether Muhammad (peace be upon him) is the person whom God has sent on this mission, no other evidence is needed to settle it but this glorious and beneficent Quran, which he is presenting; this is by itself enough to provide a proof of it. This explanation shows that in this verse an oath has been sworn by the Quran to impress the point that Muhammad (peace be upon him) is really the Messenger of Allah and the disbelievers’ surprise and wonder about his apostleship is misplaced, and the fact of the Quran’s being majeed is a proof of this claim.

3. "When we are dead and have become dust (shall we be resurrected?) That is a far return." 

This was the second cause of their surprise, the first being that a member of their own kind and clan had arisen with the claim that he had come as a warner to them from God. They were further surprised that the person was warning them to the effect that all men will be raised back to life after death and they will be produced all together in the court of Allah where their deeds will be subjected to accountability and they will be rewarded and punished accordingly.

4. We know that which the earth takes of them (their dead bodies), and with Us is a Book preserved (i.e. the Book of Decrees).

Verse 4 is one of those verses which point out that the life Hereafter will not only be a physical lift as it is in this world, but the body of every person also will be the same which he had in this world. If it were not so, it would be meaningless to tell the disbelievers: We know very well whatever the earth consumes of their bodies and We have a Book which preserves everything.  The same message appears in Surah As-Sajdah, "That is, “You became so absorbed in pleasure-seeking in the world that you totally forgot that you had to meet your Lord on this Day.”"

5. Nay, but they have denied the truth (this Qur'an) when it has come to them, so they are in a confused state (can not differentiate between right and wrong).

In this brief sentence (verse 5 above) a vast subject has been compressed. It means: These people did not rest content only with expressing wonder and declaring the thing to be far removed from reason, but when the Prophet Muhammad (ﷺ) presented his message of the truth, they denied it as falsehood without any hesitation. Its inevitable result was, and the same only could follow from it, that they do not agree on any one position with regard to the invitation and the Messenger who has presented it. They call him with many names to vent their anger on him like being a poet, a sorcerer, a madman, or a magician and even a man who is bewitched. Therefore, leaving it aside, detailed reasoning is now being presented about the authenticity of the second thing which those people regarded as strange and far removed from reason and intellect.

In verses 6-11, the disbelievers have been asked that why don't they look around and see what has provided for them by  Allah for them to live a comfortable life.

6. Did they never observe the sky above them: how We built it and beautified it; and it has no cracks; 

Here, by the sky is implied the whole firmament that man finds spread over him, day and night, in which the sun shines in the day and the moon and countless stars glitter at night, which amazes him even when he sees it with the bare eye, but which appears as a vast, limitless universe when he looks at it through the telescope.  And that in spite of its amazing vastness the wonderful order of the universe is so coherent and firm and its composition so perfect that there is no crack or cleft in it, and its continuity breaks nowhere. This can be understood by an example. Radio astronomers of the present age have observed a galactic system which they have named Source 3C 295. They think that its rays which are now reaching us might have left it more than four thousand million years ago. The question is: How could it be possible for the rays to reach the earth from such a distant source had the continuity and coherence of the universe between the earth and the galaxy been broken somewhere and its composition been split at some point. Allah, in fact, alludes to this reality and puts this question before man: When you cannot point out even a small breach in this system of My universe, how did the concept of any weakness in My power enter your mind, that after the respite of your test is over, if I like to bring you back to life to subject you to accountability before Me, would I not be able to do so?

7. And the earth! We have spread it out, and set thereon mountains standing firm, and have produced therein every kind of lovely growth (plants). 8. An insight and a Reminder for every slave turning to Allah (i.e. the one who believes in Allah and performs deeds of His obedience, and always begs His pardon). 9. And We send down blessed water (rain) from the sky, then We produce therewith gardens and grain (every kind of harvests) that are reaped. 10. And tall date-palms, with ranged clusters; 

11. all this as sustenance for Our servants. And thus We do bring the dead land back to life with water. Such shall be the coming forth (of human beings from the earth).

The reasoning in verse 11 is this: Your conjecture about God Who made this sphere of the earth a suitable home for living creatures and Who by combining the lifeless clay of the earth with the lifeless water from the sky produced such a fine vegetable life that you witness flourishing in the form of your gardens and crops, and Who made the vegetation a means of sustenance for both man and beast, that He has no power to resurrect you after death, is a foolish and absurd conjecture. When you cannot deny this express observation of yours, how can you deny that when Allah wills, you too will sprout up from the earth as the vegetation sprouts up. In this connection, one may note that in many parts of Arabia it does not sometimes rain for as long as five years at a stretch and sometimes even for longer periods the land does not receive even a drop of rain. For such long intervals in the burning deserts it is not conceivable that the roots of grass and the insects of the earth would survive. In spite of this when a little of the rain falls at some place, grass sprouts up and the insects of the earth return to life. Therefore, the inhabitants of Arabia can understand this reasoning much better than those people who do not have to experience such long periods of drought.

Verses 12-15 are a reminder of the preceding nations that denied Resurrection:

12. In the past Noah's people, and the people of Rass and Thamud gave the lie (to Messengers),

The people of Rass (Ashab ar-Rass) have been mentioned in (Surah Al-Furqan, Ayat 38: And in like manner were the 'Ad and the Thamud destroyed and the people of al-Rass and many a nation in the centuries in between.), and now here, but at both places they have only been referred to as of those nations who rejected the Prophets. No other detail about them has been given. In the traditions of Arabia two places are well known by the name of ar-Rass, one in the Najd and the other in northern Hejaz. Of these ar-Rass of the Najd is better known and has been referred to more often in the pre-Islamic poetry of Arabia. Now it is difficult to determine which of these was the home of the Ashab ar- Rass. No reliable detail of their story is found in any tradition either. The most that one can say with certainty is that it was a nation which had thrown its Prophet into a well. But from the mere allusion that has been made to them in the Quran, one is led to think that in the time of the revelation of the Quran the Arabs were generally aware of this nation and its history, but the traditions about them could not be preserved in historic records.

 13. And 'Ad, and Fir'aun (Pharaoh), and the brethren of Lut (Lot), 

Only the Pharaoh has been mentioned instead of the people of Pharaoh, for he had so dominated his people that they had been left with no independent opinion and will of their own, apart from him. They followed him wherever he led them. That is why he alone was held responsible for the deviation and degeneration of his people. Wherever there exists the freedom of will and action for a nation, it by itself bears the burden of its deeds, and wherever one man’s dictatorship may have rendered a nation powerless the one man alone takes on his shoulders the burden of the sins of entire nation. This doesn’t mean that the nation becomes absolved from its duty and responsibility when the one man alone has burdened himself with the responsibility. This is not so. The nation in such a case becomes responsible for the moral weakness shown by it in that why it allowed a man to overpower and dominate it so completely. The same thing has been alluded to in (Surah Az-Zukhruf, Ayat 54), "thus: Pharaoh took his people to be light, and they obeyed him, for they were indeed a sinful people." [A tremendous reality has been expressed in this brief sentence. When a person wishes to become autocratic in a country and contrives every plan openly to achieve his object, he practices every deception and trick. He buys and sells consciences and persecutes and crushes ruthlessly those who cannot be purchased. He, in fact, shows by his actions, whatever he may say to the contrary, that he takes the people of the country to be light as regards to their intellect, morals and manliness, and has formed the impression that he can drive the foolish, unscrupulous and cowardly people wherever he likes. Then, when he has succeeded in his designs and the people have become his obedient servants, they prove by their conduct and behavior that they are actually what the wicked man had taken them to be, and the main cause of their depravity is that they are basically a sinful people. They are not in the least concerned as to what is the truth and what is falsehood, what is justice and what is injustice, whether the noble traits of character are truthfulness and honesty or falsehood and dishonesty and meanness. Instead of this, only their personal interests are of real importance to them, for the sake of which they remain ever ready to cooperate with every wicked person, to yield to every tyrant, to accept every falsehood and to suppress every protest that is voiced in favor of the truth.]

14. And the dwellers of the Wood, and the people of Tubba'; everyone of them denied (their) Messengers, so My Threat took effect. 15. Were We then tired with the first creation? Nay, They are in confused doubt about a new creation (i.e. Resurrection)?

Verse 15 gives the rational argument for the Hereafter. The person who is not a denier of God and is also not so foolish as to regard this excellently ordered universe and the creation of man in it as a mere accident, cannot help but admit that God alone has created man and this whole universe. Now this fact that we exist alive in this world and this great workhouse of the earth and heavens is functioning before us, by itself is an obvious proof that God is in no way powerless in creating us and this universe. Yet if a man says that after bringing about Resurrection the same God will not be able to bring about a new world order and will not be able to create us once again, he says an irrational thing. Had God been powerless, He would not have been able to create all this in the first instance. When He has created the universe in the first instance and we ourselves came into existence by virtue of that act of creation, what can then be the rational ground for assuming that He will become powerless to re-make the dismantled thing originally made by Himself?

After presenting the arguments for the Hereafter, it is being stated: Whether you believe in the Hereafter, or deny it, it has to come in any case, and it is such a reality which will certainly come about in spite of your denial. If you heed the warning given by the Prophets in advance and prepare for it, you will be doing good to yourselves. If you do not believe in it, you will be inviting your own doom. Your denial will not prevent the Hereafter from taking place and God's law of justice will not became suspended.

In verses 16-29 the mention of two angels is made which Allah has assigned to each person for noting down each single word that he utters:

وَلَقَدۡ خَلَقۡنَا الۡاِنۡسَانَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهٖ نَفۡسُهٗ ۖۚ وَنَحۡنُ اَقۡرَبُ اِلَيۡهِ مِنۡ حَبۡلِ الۡوَرِيۡدِ

16. Surely We have created man, and We know the promptings of his heart, and We are nearer to him than even his jugular vein.

That is, Our power and Our knowledge has so encompassed man from within and without that Our power and knowledge is closer to him than his own jugular-vein. We do not have to travel from a distance to hear what he says, but We directly know every thought that arises in his heart. Likewise, when We shall want to seize him, We will not have to seize him after covering a distance, for wherever he is, he is in Our grasp; and whenever We will, We will seize him.

17. (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions) . 18. Not a word does he (or she) utter, but there is a watcher by him ready (to record it). 

In verses 17-18 the appointment of two angels and their task is explained. That is, on the one hand, We directly know man’s actions and movements, even his hidden thoughts; on the other hand, every man has two angels appointed over him, who are recording whatever he does and says; none of his actions or words is left unrecorded. This means that when man is produced in the court of Allah, Allah at that time Himself will also be knowing what each person has done in the world. Besides, there will also be two witnesses who will produce documentary evidence of the person’s actions and deeds. Here, one should also understand that in the court of the Hereafter, Allah will not punish anybody only on the basis of His own knowledge, but will punish him after fulfilling all the requirements of justice. That is why an exhaustive record is being prepared of every person’s words and deeds in the world so that a complete proof with undeniable evidence becomes available of everyone’s life work and activity.

19. Lo, the agony of death has indeed come with the Truth. That is what you had sought to avoid. 

“Come with the truth” implies that the agony of death is the starting point when the reality which had remained concealed in the world, begins to unfold. At this point man starts seeing clearly the other world of which the Prophet had forewarned him. Here, man also comes to know that the Hereafter is the very truth, and also this whether he is entering this second stage of life as favored or damned.

That is, this is the same reality which you refused to believe. You desired that you should live and go about as an unbridled rogue in the world, and there should be no other life after death, in which you may have to suffer for the consequences of your deeds. That is why you shunned the concept of the Hereafter and were not at all inclined to believe that this next world would ever be established. Now, you may see that the same next world is unveiling itself before you.

20. And the Trumpet will be blown, that will be the Day whereof warning (had been given) (i.e. the Day of Resurrection). 

This implies that blowing of the Trumpet at which all dead men will rise back to life in their own physical bodies. On the occasion of Resurrection, the Earth and the Heavens will not be totally destroyed but at the blowing of the First Trumpet, the existing physical system shall be disarranged. After this, between the blowing of the First and the Last Trumpet (Allah alone knows how long this interval will last), the present form and aspect of the earth and the heavens shall be transformed and a new physical system with new physical laws will come into existence. That will be the world of the Hereafter. When the Last Trumpet will be blown, all human beings from Adam to those born before the First Trumpet, shall be brought to life and appear before Allah. The Quran calls this Hashr which literally means “to muster and gather together”. It appears from the wording of the Quran and some clear statements in the traditions that this will take place on this Earth. The Seat of Judgment and the Scales will be established on the Earth and the decisions will be passed here. This is also clear from the Quran and the traditions that the life in the Hereafter will not merely be a spiritual life but the very physical and spiritual life which we are living now on this earth; and every individual shall receive his reward or punishment exactly in that personality in which he or she is living in the life of this world.

21. Everyone has come, each attended by one who will drive him on, and another who will bear witness. 

Most probably this implies the same two angels who had been appointed for compiling the record of the words and deeds of the person in the world. On the Day of Resurrection, when every man will rise from his grave on the sounding of the Trumpet, the two angels will come forth immediately and take him into their custody. One of them will drive him to the divine court and the other will be carrying his record.

22. (It will be said to the sinners): "Indeed you were heedless of this, now We have removed your covering, and sharp is your sight this Day!" 23. And his companion (angel) will say: "Here is (this Record) ready with me!" 

Some commentators say that the companion implies the angel who has been referred to as a witness in verse 21. He will say: I have this person’s record ready with me here. Some other commentators say that the companion implies the satan who was attached to the person in the world. He will say: This person whom I was controlling and preparing for Hell, is now presented before You. But the commentary that is more relevant to the context is: They say that the companion implies the angel who drove and brought the person to Allah’s court. He will say: Here is the person who had been given in my charge

24. The command was given: “Cast into Hell every hardened, stubborn unbeliever,. 

As the context shows this command will be given to the two angels who had taken the culprit into their custody as soon as he had risen from the grave, and then brought him before the court.

 مَّنَّاعٍ لِّلۡخَيۡرِ مُعۡتَدٍ مُّرِيۡبِ ۙ

25. "Hinderer of good, transgressor, doubter, 

Khair in Arabic is used both for wealth and for goodness. According to the first meaning, the sentence means that he paid no one his dues from his wealth, neither the dues of Allah nor of the people. According to the second meaning, it would mean that he did not only withhold himself from the path of goodness but forbade others also to follow it. He had become a hindrance for the people in the way of goodness and exerted his utmost to see that goodness did not spread.

The word murib as used in the original has two meanings: a doubter and the one who puts others in doubt, and both are implied here. It means that he was not only himself involved in doubt but also created doubts in the hearts of others. He held as doubtful the Being of Allah and the Hereafter and the angels and the Prophethood and revelation and every other truth of religion. Anything that was presented by the Prophets as a truth was held as unbelievable by him, and the same disease he spread to other people. Whomsoever he came in contact with, he would create one or the other doubt, one or the other evil thought in his mind.

26. "Who set up another ilah (god) with Allah, then (both of you) cast him in the severe torment." 

Allah has enumerated the qualities that make a man worthy of Hell:

• Denial of the truth.
• Ingratitude to Allah.
• Enmity for the Truth and the followers of the truth.
• To become a hindrance in the way of goodness.
• Failure to fulfill the rights of Allah and the people from his wealth.
• To transgress the bounds in his affairs.
• To commit injustices and excesses against others.
• To doubt the truths of religion.
• To create doubts in the hearts of the people.
• To hold another as an associate in the Godhead of Allah. 

27. His companion will say: "Our Lord! I did not push him to transgress, (in disbelief, oppression, and evil deeds) but he was himself in error far astray." 

Here by companion is meant the Satan who was attached to the disobedient person in the world. And this also becomes evident from the style that both the person and his Satan are disputing between themselves in the court of Allah. He says: My Lord, this wretched one pursued me in the world and did not leave me until he succeeded in misleading me, therefore he alone should be punished. And the Satan replies: Lord, I had no power over him. Had he not himself willed to become rebellious, I could not have seduced him forcibly. This wretched person himself fled from goodness and was fascinated by evil. That is why he did not like anything that the Prophets presented and went on yielding to every temptation and inducement presented by me.

28. Allah will say: "Dispute not in front of Me, I had already, in advance, sent you the threat. 

That is, I had warned both of you as to what punishment will be given to the one who beguiles and what punishment will be suffered by him who is beguiled. In spite of this warning when you did not desist from committing your respective crimes, there is no use quarreling now. Both, the one who beguiled and the one who was beguiled have to be punished for the crimes committed by them.

مَا يُبَدَّلُ الۡقَوۡلُ لَدَىَّ وَمَاۤ اَنَا بِظَلَّامٍ لِّلۡعَبِيۡدِ

29. The Sentence that comes from Me cannot be changed, and I am not unjust (to the least) to the slaves."

The word zallam as used in the original means the one who is highly unjust. It does not mean: I am unjust to My servants but not highly unjust. But it means: If I were unjust to My own servants being their Creator and Sustainer, I would be highly unjust. Therefore, I am not at all unjust to My servants. This punishment that I am giving you is precisely the same punishment which you have made yourselves worthy of. You are not being punished an iota more than what you actually deserve, for My court is a court of impartial justice. Here, no one can receive a punishment which he does not actually deserve, and for which his being worthy has not been proved by certain and undeniable evidence.

Verse 30 is specific to Hell when Hell shall be asked, "Are you full" Hell will answer, "Are there any more?"

30. On the Day when We will say to Hell: "Are you filled?" It will say: "Are there any more (to come)?" 

Verse 31-35 are specific to Paradise and about the delight of the pious and their description:

31. And when Paradise shall be brought close to the God-fearing, and will no longer be far away,

Verse 31: That is, as soon as the judgment will be passed about a person from the court of Allah that he is righteous and worthy of Paradise, he will immediately find Paradise in front of him. He will not have to travel a distance on foot or by a conveyance to reach to it. There will be no interval between the pronouncement of the judgment and his entry into the Paradise. From this it can be judged how different the concept of space and time is between this world and the Hereafter. The concept of space and time that we are familiar in this world will become meaningless there.

هٰذَا مَا تُوۡعَدُوۡنَ لِكُلِّ اَوَّابٍ حَفِيۡظٍ

32. (It will be said): "This is what you were promised, - (it is) for those oft-returning (to Allah) in sincere repentance, and those who preserve their covenant with Allah (by obeying Him in all what He has ordered, and worship none but Allah Alone, i.e. follow Allah's Religion, Islamic Monotheism). 

The word awwab is very extensive in meaning. It implies the person who might have adopted the way of obedience and Allah’s goodwill instead of the way of disobedience, who gives up everything that is disapproved by Allah and adopts everything that is approved by him, who gets alarmed as soon as he swerves a little from the path of worship and obedience, and repents and returns to the path of worship and obedience, who remembers Allah much and turns to Him in all matters of life.

The word hafeez means the one who guards. This implies the person who takes care of the bounds and duties enjoined by Allah, who guards the trusts imposed by Allah and avoids the things forbidden by him, who keeps watch over his time, energies and activities to see that none of these is being misused, who offers repentance, remains steadfast and keeps it strong and intact, who examines himself over and over again to see that he is not disobeying his Lord anywhere in word or deed.

مَنۡ خَشِىَ الرَّحۡمٰنَ بِالۡغَيۡبِ وَجَآءَ بِقَلۡبٍ مُّنِيۡبِۙ‏ 

33. "Who feared the Most Beneficent (Allah) in the Ghaib (unseen): (i.e. in this worldly life before seeing and meeting Him), and brought a heart turned in repentance (to Him - and absolutely free from each and every kind of polytheism), 

That is, although he could not see the Merciful God and could not perceive Him by his senses in any way, yet he feared His disobedience. His heart was more dominated by the fear of the unseen Merciful God than the fear of other perceptible powers and visible and mighty beings, and in spite of knowing that He is All-Merciful, he did not become a sinner, trusting His Mercy, but feared His displeasure in whatever he said and did. Thus, this verse points to two of the believer’s important and basic characteristics: First, that he fears God although he cannot see and perceive Him; second, that he does not persist in sin in spite of his full awareness of God’s quality of mercy. These very two characteristics make him worthy of honor in the sight of Allah.

Besides, there is another subtle point also in it, which Imam Razi has pointed out. In Arabic, there are two words for fear, khauf and khashiyyat, which have a difference in their shade of meaning. The word khauf is generally used for the fear that a man feels in his heart on account of his sense of weakness as against someone’s superior power and strength, and the word khashiyyat is used for the dread and awe with which a man is filled and inspired because of somebody’s glory and grandeur and greatness. Here, the word khashiyyat has been used instead of khauf, which is meant to point out that a believer does not fear Allah only on account of the fear of His punishment, but it is the sense of Allah’s glory and greatness that keeps him awe inspired at all times.

The word munib in the original is derived from inabat, which means to turn to one direction and to turn to the same again and again, just like the needle of the compass that points to the magnetic north persistently, however one may try to turn it away from that direction. Therefore, qalb-i-munib would mean such a heart as has turned away from every other direction and turned towards One Allah alone and then kept on turning towards Him again and again throughout life. The same sense has been conveyed by the devoted heart. This shows that in the sight of Allah the man of real worth is he who remains attached and devoted to Allah alone not merely verbally but also truly and sincerely.

اۨدۡخُلُوۡهَا بِسَلٰمٍ​ؕ ذٰلِكَ يَوۡمُ الۡخُلُوۡدِ

34. "Enter you therein in peace and security; this is a Day of eternal life!" 

If the word salam in udkhuluha bi-salamin is taken in the meaning of peace and security, it would mean: Enter this Paradise safe and secure from every kind of grief, sorrow, anxiety and affiliation; and if it is taken in the meaning of salam itself, it would mean: Enter this Paradise you are welcomed here with the greeting of peace by Allah and his angels.

35. There they will have all that they desire, and We have more (for them, i.e. a glance at the All-Mighty, All-Majestic).

Verses 36-45 are threatening the deniers of Resurrection and directions to the messenger:

36. And how many a generation We have destroyed before them, who were stronger in power than them, and (when Our Torment came) they ran for a refuge in the land! Could they find any place of refuge (for them to save themselves from destruction)? 

That is, they were not only powerful and strong in their own land but had also made incursions into other lands and brought under their sway far off lands as well. Despite that could their power and might save them when the time appointed by Allah came for their seizure? And could they find shelter and refuge anywhere? Now, on what trust do you hope that you will get refuge somewhere in the world when you have rebelled against Allah?

37. Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful. 

That is, they were not only powerful and strong in their own land but had also made incursions into other lands and brought under their sway far off lands as well. Despite that could their power and might save them when the time appointed by Allah came for their seizure? And could they find shelter and refuge anywhere? Now, on what trust do you hope that you will get refuge somewhere in the world when you have rebelled against Allah?

وَلَقَدۡ خَلَقۡنَا السَّمٰوٰتِ وَالۡاَرۡضَ وَمَا بَيۡنَهُمَا فِىۡ سِتَّةِ اَيَّامٍ​ۖ  وَّمَا مَسَّنَا مِنۡ لُّغُوۡبٍ

38. And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched Us. 39. Hence bear with patience whatever they say, and celebrate your Lord's glory before the rising of the sun and before its setting; (i.e. the Fajr, Zuhr, and 'Asr prayers)

That is, the fact of the matter is that We have made this entire universe in six days and We did not become weary at the end so that We might be powerless to reconstruct it Now, if these ignorant people mock you when they hear the news of the life-after-death from you and call you a madman, have patience at it, listen to whatever nonsense they utter with a cool mind, and continue to preach the truth that you have been appointed to spread.

In this verse, there is a subtle taunt on the Jews and the Christians as well, whereas in the Bible the story has been fabricated that God made the earth and the heavens in six days and rested on the seventh day (Gen. 2:2). Although the Christian priests are now feeling shy of it and have changed rested into “ceased from working” in their translation of the Bible, yet in King James authorized version of the Bible, the words “and He rested on the seventh day” are still there, and the same words are also found in the translation that the Jews have published from Philadelphia in 1954. In the Arabic translation also the words are: fastraha ft! yaum as-sebi.

40. And during a part of the night (also), glorify His praises (i.e. Maghrib and 'Isha prayers), and (so likewise) after the prayers [As-Sunnah, Nawafil optional and additional prayers, and also glorify, praise and magnify Allah - Subhan Allah, Alhamdu lillah, Allahu-Akbar]. 

 41. And listen on the Day when the caller will call from a near place, 

That is, wherever a dead person would be lying, or wherever his death had occurred is the world, the cry of the caller shall reach him there, which will urge him to rise and go before his Lord to render his account. This cry will be such that everybody who rises from death anywhere on the surface of the earth will feel as though the caller had called him from a nearby place. Simultaneously will this cry be heard everywhere on the globe equally clearly. From this also one can judge how different will be the concepts of space and time in the next world from what they are in this world, and what forces will be working there in accordance with the new laws.

يَوۡمَ يَسۡمَعُوۡنَ الصَّيۡحَةَ بِالۡحَـقِّ​ ؕ ذٰ لِكَ يَوۡمُ الۡخُـرُوۡجِ‏ 

42.  the Day when they shall hear the Blast in truth. That will be the Day (for the dead) to come forth. 

The words yasmaun-as-saihata bil haqqi can have two meanings:

• That all the people will be hearing the cry of the right command.
• That they will be hearing the cry rightly.

In the first case the sentence will mean that the people will be hearing the same right command with their ears, which they were not inclined to accept in the world, which they had persistently refused to believe, and mocked the Prophets who had brought it. In the second case it will mean that they will certainly hear this cry, and they will realize that it is no fancy but indeed the cry of Resurrection; they will be left with no doubt that the Day of Resurrection of which they had been forewarned had arrived and the cry that was being raised was of the same.

43. Verily, We it is Who give life and cause death; and to Us is the final return, 44. On the Day when the earth shall be cleft, from off them, (they will come out) hastening forth. That will be a gathering, quite easy for Us. 

Verse 44: This is the answer to the saying of the disbelievers that has been reproduced in verse 3 above. They said: How can it be that when we are dead and become dust, we shall be raised back to life once again. This resurrection is far removed from reason. In reply it has been said: This gathering together, i.e. raising back to life and gathering all the people of the former and latter times together, is very easy for Us. We shall also face no difficulty in knowing as to which are the particles of one and which of the other among the scattered particles of the dust. Gathering together all these particles separately and remaking each and every man’s body once again and then creating in that body the same very personality which had lived in it before, is not a task that may require any hard labor from Us, but all this can be accomplished immediately at one signal from Us. All those human beings who have been born in the world since the time of Adam till Resurrection can be brought together by one command of Ours. If your petty mind thinks it is far off, it may think so, but it is not beyond the power of the Creator of the Universe.

45. We know of best what they say; and you (O Muhammad ) are not a tyrant over them (to force them to Belief). But warn by the Qur'an, him who fears My Threat.

In this sentence there is consolation for Prophet Muhammad (peace be upon him) as well as a threat for the disbelievers. Addressing the Prophet (peace be upon him) it has been said: Do not care at all about what these foolish people utter about you. We are hearing everything and it is for Us to deal with it. The disbelievers are being warned to the effect: The taunting remarks that you are passing against Our Prophet will cost you dearly.

This does not mean that the Prophet (peace be upon him) wanted to compel the people into believing and Allah stopped him from this. But, in fact, although the Prophet (peace be upon him) has been addressed, the disbelievers are being warned, as if to say: Our Prophet has not been sent as a dictator over you. He is not there to compel you to become believers even if you did not wish to believe. His only responsibility is that he should recite the Quran and make the truth plain to the one who would take the warning. Now, if you do not accept his invitation, We will deal with you, not he.

We, therefore must establish regularity of prayers in our life and keep reminding ourselves and others of the message of Quran. It is the fear of the Hereafter together with prayers and understanding the message of Quran that can really make us change from within.

You may now like to listen to Arabic recitation of Surah Qaf with English subtitles:

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

Please refer to our Reference Page "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, explanation and exegesis of all other chapters of the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Quran.

An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation and explanation have been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. 
• The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. 

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources (links to Reference Pages given below):  

• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Qur'an Wiki
• Verse by Verse Qur'an Study Circle
• Tafsir Nouman Ali Khan
• Towards Understanding the Quran

In addition, references of other sources which have been explored have also been given below. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites:

Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 |
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, the exegesis of the chapters of the Holy Quran are basically based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 

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