Sūrat al-Aḥqāf
سورۃ الاحقاف
سُورَةُ الْأَحْقَافِ مَكِّيَّةٌ وَهِيَ خَمْسٌ وَثَلَاثُونَ آيَةً وَأَرْبَعَةُ رُكُوعٍ
Sūrat al-Aḥqāf was revealed at Mecca. It contains thirty-five (35) verses and four (4) sections (rukūʿ).
بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ
Bismillāhi l-Raḥmāni l-Raḥīm.
"In the name of Allah, the Most Compassionate, the Most Merciful."
حم
Ḥā Mīm.
Ḥā Mīm — the All-Wise Sovereign knows its intended meaning. It conveys a teaching to the Prophet Muḥammad ﷺ, for he is their true addressee.
تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ
tanzīlu l-kitābi mina llāhi l-ʿazīzi l-ḥakīm.
"The sending down of the Book is from Allah, the All-Mighty, the All-Wise." (al-Aḥqāf 46:2)
Tanzīlu l-kitāb — the sending down of this Book, the Noble Qur'ān, which was revealed over twenty-three (23) years. A person's manner of expression changes with the passage of time, but not this — mina llāh — it is from Allah. It could not be from any other source. Al-ʿazīz — the Mighty, the Powerful, the Tremendous. Al-ḥakīm — the Possessor of wisdom.
Translation: "This is the Book sent down from Allah, who is the Possessor of honour and wisdom."
مَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُّسَمًّى وَالَّذِينَ كَفَرُوا عَمَّا أُنذِرُوا مُعْرِضُونَ
mā khalaqnā l-samāwāti wa-l-arḍa wa-mā baynahumā illā bi-l-ḥaqqi wa-ajalin musamman wa-lladhīna kafarū ʿammā undhirū muʿriḍūn.
"We did not create the heavens and the earth and all that is between them except with truth and for an appointed term; but those who disbelieve turn away from what they are warned of." (al-Aḥqāf 46:3)
Mā khalaqnā — We have not created. Al-samāwāti wa-l-arḍ — the heavens and the earth. Wa-mā baynahumā — and whatever lies between them. Illā bi-l-ḥaqq — except in accordance with truth, fittingly, appropriately. Wa-ajalin musamman — and for a fixed and appointed term, so that the heavens will never be destroyed forever. Wa-lladhīna kafarū — and those who disbelieve, those who deny and reject — ʿammā undhirū — from what they have been warned of, from the consequences of disbelief — muʿriḍūn — they turn away, they avert their gaze, they refuse and turn their backs.
Translation: "We created the heavens and the earth and all that lies between them in accordance with truth — (created with perfect design) — and for a fixed term. And those who disbelieve turn away from what they are warned of — (they do not accept it)."
قُلْ أَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ائْتُونِي بِكِتَابٍ مِّن قَبْلِ هَـٰذَا أَوْ أَثَارَةٍ مِّنْ عِلْمٍ إِن كُنتُمْ صَادِقِينَ
qul a-raʾaytum mā tadʿūna min dūni llāhi a-rūnī mādhā khalaqū mina l-arḍi am lahum shirkun fī l-samāwāti ʾtūnī bi-kitābin min qabli hādhā aw athāratin min ʿilmin in kuntum ṣādiqīn.
"Say: 'Have you considered what you call upon besides Allah? Show me what they have created of the earth, or do they have a share in the heavens? Bring me a book before this, or some remnant of knowledge — if you are truthful.'" (al-Aḥqāf 46:4)
Qul — say, O Prophet. A-raʾaytum — have you considered, have you taken note? This is a rhetorical device well known among the Arabs — meaning: just think about this. Mā tadʿūna — what you call upon, those you address as gods. Min dūni llāh — apart from Allah. Mādhā khalaqū — what have they created? Min al-arḍ — from the earth, what earthly things have they created? Am lahum shirkun — or do they have a partnership? Fī l-samāwāt — in the heavens, in the matter of creating the heavens? They have no share at all. Aitūnī bi-kitāb — bring me a book. Min qabli hādhā — earlier than this Qur'ān, some heavenly scripture. Aw athāratan — or some remnant. Min ʿilm — from any transmitted knowledge. In kuntum ṣādiqīn — if you are truthful in what you say.
Translation: "(O Prophet!) Tell them (these polytheists) — show me, just think about it: what have the gods you worship besides Allah created from the earth or the heavens? (They have created nothing.) Bring me a book earlier than this — or something transmitted from others as evidence (that they have a hand in creating the heavens and earth) — if you are truthful."
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ
wa-man aḍallu mimman yadʿū min dūni llāhi man lā yastajību lahu ilā yawmi l-qiyāmati wa-hum ʿan duʿāʾihim ghāfilūn.
"And who is more astray than one who calls upon, besides Allah, those who will not answer him until the Day of Resurrection — and who are heedless of his call?" (al-Aḥqāf 46:5)
Wa-man aḍallu — and who is more deeply in error? Who is more lost? Mimman yadʿū — than he who calls upon, who worships. Min dūni llāh — apart from Allah. Man lā yastajību lahu — those who will not answer him — they will never respond to his plea. Ilā yawmi l-qiyāma — not until the Day of Resurrection — whenever he wishes, they will not respond. Wa-hum ʿan duʿāʾihim — and they, those idols, are utterly unaware of their calling out — ghāfilūn — they are heedless, they have no knowledge.
Translation: "And who is more astray than one who worships, apart from Allah, those who will not answer him until the Day of Resurrection? (They will give no answer.) And these people remain unaware even of those calling upon them."
وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ
wa-idhā ḥushira l-nāsu kānū lahum aʿdāʾan wa-kānū bi-ʿibādatihim kāfirīn.
"And when all people are gathered, they will become enemies of those who worshipped them, and they will deny their worship." (al-Aḥqāf 46:6)
Wa-idhā ḥushira l-nās — and when the people are gathered together, on the Day of Resurrection. Kānū lahum aʿdāʾ — they will become their enemies, they will become adversaries to those who worshipped them. Wa-kānū bi-ʿibādatihim kāfirīn — and they will deny their worship, they will disown and reject it. Meaning: those idols who were worshipped will repudiate the worship, denying that they ever consented to it — or it will become clear to them that the worship was not truly directed at them.
Translation: "And on the Day of Resurrection, when all people are gathered, those (idols) will become the enemies of those (who worshipped them) and will completely disown their worship."
وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جَاءَهُمْ هَـٰذَا سِحْرٌ مُّبِينٌ
wa-idhā tutlā ʿalayhim āyātunā bayyinātin qāla lladhīna kafarū li-l-ḥaqqi lammā jāʾahum hādhā siḥrun mubīn.
"And when Our clear verses are recited to them, those who disbelieve say of the truth when it comes to them: 'This is plain sorcery.'" (al-Aḥqāf 46:7)
Wa-idhā tutlā ʿalayhim — and when they are read to them, recited before them, brought to their hearing. Āyātunā — Our signs, Our clear verses. Bayyināt — manifest, clear, beyond dispute. Qāla lladhīna kafarū — those who are entering into disbelief — the people who are going towards disbelief say this. Li-l-ḥaqq — regarding the truth, the Word of Allah. Lammā jāʾahum — when it reaches them. Hādhā siḥrun mubīn — this is plain, manifest sorcery.
Translation: "And when Our clear signs are recited before these people, those who deny (the faith) say — when the truth comes before them — 'This is plain sorcery.'"
أَمْ يَقُولُونَ افْتَرَاهُ قُلْ إِنِ افْتَرَيْتُهُ فَلَا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئًا هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ كَفَىٰ بِهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَهُوَ الْغَفُورُ الرَّحِيمُ
am yaqūlūna ftarāhu qul ini ftaraytuhu fa-lā tamlikūna lī mina llāhi shayʾan huwa aʿlamu bi-mā tufīḍūna fīhi kafā bihi shahīdan baynī wa-baynakum wa-huwa l-ghafūru l-raḥīm.
"Or do they say: 'He has fabricated it'? Say: 'If I have fabricated it, you have no power to protect me from Allah in anything. He knows best what you engage in concerning it. Sufficient is He as a witness between me and you — and He is the All-Forgiving, the Most Merciful.'" (al-Aḥqāf 46:8)
Am yaqūlūna — or do they say, those disbelievers? Aftarāhu — he has fabricated it himself — they say that the Prophet ﷺ has invented it and written it himself from his own mind. Qul — O Prophet, say to them! Ini ftaraytuhu — if, truly, I have fabricated it. Fa-lā tamlikūna lī mina llāhi shayʾan — then you have no power to protect me from the punishment of Allah — you have nothing at all that could save me from it. Huwa aʿlamu — He knows well. Bi-mā tufīḍūna fīhi — what flows from you in this matter, the ideas that run through your minds, the judgements you make. Kafā bihi — sufficient is He as a witness. Shahīdā — a witness, a giver of testimony. Baynī wa-baynakum — between me and you. Wa-huwa l-ghafūru l-raḥīm — and He is the Most Forgiving, the Most Merciful — the One who covers over and shows mercy.
Translation: "(O Prophet!) Say to them — are they saying that (the Prophet) is fabricating this, that the Qur'ān has been written by him from his own mind? Say to them: if I have fabricated it out of my own mind — then you have nothing in my hands (you can do nothing against me) — Allah knows full well what is flowing in your minds (He is a sufficient witness between me and you — He knows the truth) — and Allah's door of forgiveness is still open."
قُلْ مَا كُنتُ بِدْعًا مِّنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُّبِينٌ
qul mā kuntu bidʿan mina l-rusuli wa-mā adrī mā yufʿalu bī wa-lā bikum in attabiʿu illā mā yūḥā ilayya wa-mā ana illā nadhīrun mubīn.
"Say: 'I am not something unprecedented among the messengers, nor do I know what will be done with me or with you. I follow only what is revealed to me, and I am nothing but a clear warner.'" (al-Aḥqāf 46:9)
Qul — say. Mā kuntu bidʿan — I am not new or unprecedented in this world. Min al-rusul — among the messengers. Wa-mā adrī — and I do not know. Mā yufʿalu bī — what will be done with me. Wa-lā bikum — nor with you. In attabiʿu — I do nothing but follow, I only obey. Illā mā yūḥā ilayya — only what has been revealed to me — these are the commands whose observance has been enjoined upon me. Wa-mā anā — and I am nothing. Illā nadhīrun mubīn — but a clear warner, a giver of plain warning and admonition — one who warns of coming punishment and conveys news of the approaching Hour.
The difference between revelation (waḥy) and inspiration (ilhām) is this: revelation is certain, absolute; whereas the inspiration of a saint is uncertain and a matter of probability. Inspiration of a disbeliever, even if partial (ẓannī), cannot come from Allah, for Allah does not inspire the disbeliever.
Wa-mā anā — and I am nothing. Illā nadhīrun mubīn — but a clear warner — one who gives plain warning, calls to coming punishment, conveys news of what approaches — and one who informs of the consequences of disobedience.
Translation: "(Dear Prophet!) Say to them: I am not a new (unprecedented) prophet — there have been many prophets before me. And I do not know (by worldly knowledge) what is to happen to me and what will happen to you (in the world — what success and what reverses are to come to me). I only follow the waḥy that comes to me — and I am a clear warner who warns plainly."
Esteemed readers! In this Qur'ānic verse it is said that both mā yufʿal bī wa-lā bikum — 'what will be done with me and with you' — this is the Ḥanafī position that has always existed in the tradition, and we explain it in Urdu as "what will Allah do with us."
قُلْ أَرَأَيْتُمْ إِن كَانَ مِنْ عِندِ اللَّهِ وَكَفَرْتُم بِهِ وَشَهِدَ شَاهِدٌ مِّن بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ فَآمَنَ وَاسْتَكْبَرْتُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
qul a-raʾaytum in kāna min ʿindi llāhi wa-kafartum bihi wa-shahida shāhidun min banī isrāʾīla ʿalā mithlihi fa-āmana wa-stakbartum inna llāha lā yahdī l-qawma l-ẓālimīn.
"Say: 'Have you considered — if this is from Allah and you have disbelieved in it, while a witness from among the Children of Israel has testified to something like it and believed, while you are arrogant — indeed Allah does not guide the wrongdoing people.'" (al-Aḥqāf 46:10)
Qul a-raʾaytum — say, O Prophet! Have you considered, have you taken stock of your position? In kāna min ʿindi llāh — if this Qur'ān is indeed from Allah. Wa-kafartum bihi — and you have disbelieved in it, rejecting and denying it. Wa-shahida shāhidun — and a great witness has given testimony. Who is this witness? It is the Prophet Mūsā (upon him be peace). Min banī isrāʾīl — from the Children of Israel, among whom are Jews and Christians, who claim to be followers of his guidance — thus both of them have the Prophet Mūsā as their witness. It is an extraordinary thing! — look how the testimony of Ḥaḍrat Mūsā (upon him be peace) has been given — innī muqīmun lahum nabiyyan min bayna ikhwātihim — meaning: from among their brethren, I will raise up a prophet who will speak My words in his mouth. Then Mūsā (upon him be peace) believed in the truth of the Qur'ān — and yet you are still arrogant. Wa-stakbartum — and you turned arrogant, you showed pride. Inna llāha lā yahdī al-qawma l-ẓālimīn — indeed Allah does not guide the wrongdoing people — those who follow the path of injustice.
Translation: "(Dear Prophet!) Tell them — just think about this: (this is Islam and the Qur'ān, which) has come from Allah — and you are going about denying it — and one of the great witnesses from among the Children of Israel (namely the Prophet Mūsā, upon him be peace) is testifying to its truth — yet he (despite believing in it) — they are still being arrogant (stubbornly persisting) — indeed Allah does not guide the wrongdoing people."
The commentary continues: And surely you are turning away and going further. (This arrogance is a great injustice.) Indeed Allah does not guide the wrongdoing people.
وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا لَوْ كَانَ خَيْرًا مَّا سَبَقُونَا إِلَيْهِ وَإِذْ لَمْ يَهْتَدُوا بِهِ فَسَيَقُولُونَ هَـٰذَا إِفْكٌ قَدِيمٌ
wa-qāla lladhīna kafarū li-lladhīna āmanū law kāna khayran mā sabaqūnā ilayhi wa-idh lam yahtadū bihi fa-sayaqūlūna hādhā ifkun qadīm.
"And those who disbelieve say of those who believe: 'If it had been any good, they would not have preceded us to it.' And since they have not been guided by it, they will say: 'This is an ancient lie.'" (al-Aḥqāf 46:11)
Wa-qāla lladhīna kafarū — and the disbelievers said to the believers. Law kāna khayran — if this (Islam, the Qur'ān) were any good. Mā sabaqūnā ilayhi — we would have been the first to accept it, rather than them preceding us. Wa-idh lam yahtadū bihi — and when those people do not receive guidance from the Qur'ān and go on a path other than the straight path. Fa-sayaqūlūna — they will say. Hādhā ifkun qadīm — this is an old lie — an old story — the tales of former times.
Translation: "And these disbelievers say about the Muslims — that if this (Islam, Qur'ān) is a good thing, then we should have been first to believe (for we are older and better) — and when those people take no guidance from the Qur'ān and do not come to the right path, they say: 'This is an ancient lie — the old stories of the former generations.'"
وَمِن قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً وَهَـٰذَا كِتَابٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا لِّيُنذِرَ الَّذِينَ ظَلَمُوا وَبُشْرَىٰ لِلْمُحْسِنِينَ
wa-min qablihi kitābu mūsā imāman wa-raḥmatan wa-hādhā kitābun muṣaddiqun lisānan ʿarabiyyan li-yundhira lladhīna ẓalamū wa-bushrā li-l-muḥsinīn.
"And before it was the Book of Mūsā, a guide and a mercy; and this is a Book in the Arabic tongue, confirming it, to warn those who have done wrong, and as good news for those who do good." (al-Aḥqāf 46:12)
Wa-min qablihi — and before this — kitābu mūsā — the Book of Mūsā, which was a guide for the believers and a mercy — imāman wa-raḥmatan — it was a guide and a mercy. It guided towards truth and was an act of grace upon those who followed it. Wa-hādhā kitābun muṣaddiq — and this Book confirms Mūsā's Book. Lisānan ʿarabiyyan — in the Arabic tongue — and why in Arabic? Because the addressees were the Arabs of Mecca — and the Arabs had great eloquence and took great pride in their language. Li-yundhira lladhīna ẓalamū — to warn the wrongdoers, to frighten them with consequences. Wa-bushrā li-l-muḥsinīn — and a glad tiding and good news for those who do good, those who perform virtuous deeds.
Translation: "And before this was the Book of Mūsā, which was a guide and a mercy — and this Book confirms (all the divine Books and scriptures) but is in the Arabic language (so that it might warn the wrongdoers to turn back from their ways) — and give glad tidings to those who do good."
إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
inna lladhīna qālū rabbunā llāhu thumma staqāmū fa-lā khawfun ʿalayhim wa-lā hum yaḥzanūn.
"Indeed, those who said 'Our Lord is Allah' and then stood firm — no fear will come upon them, nor will they grieve." (al-Aḥqāf 46:13)
Inna lladhīna — indeed, certainly, those people who. Qālū — they said. Rabbunā llāh — our Lord is Allah — He alone is our Sustainer and Nourisher. Thumma staqāmū — then they remained steadfast upon it, standing firm in constancy. Fa-lā khawfun ʿalayhim — then no fear of any kind will come upon them — wa-lā hum yaḥzanūn — and no grief or sorrow will come to them.
Translation: "Indeed, those who say 'Our Lord is Allah' and then stand firm in that — no fear will come upon them and no grief will reach them."
أُوْلَئِكَ أَصْحَابُ الْجَنَّةِ خَالِدِينَ فِيهَا جَزَاءً بِمَا كَانُوا يَعْمَلُونَ
ulāʾika aṣḥābu l-jannati khālidīna fīhā jazāʾan bi-mā kānū yaʿmalūn.
"Those are the companions of Paradise, dwelling therein forever — a recompense for what they used to do." (al-Aḥqāf 46:14)
Ulāʾika — those people. Aṣḥābu l-janna — they are the people of Paradise, those who reside in the Garden. Khālidīna fīhā — remaining forever in it, in Paradise. It will be their permanent and abiding abode. Jazāʾan bi-mā kānū yaʿmalūn — in recompense for the good deeds they used to perform.
Translation: "These are the people of Paradise — they will dwell in it forever, and this is the recompense for the good deeds they performed."
From this it is said — before the reward of the righteous and the punishment of the wicked was mentioned. Now it is stated that people are naturally of two kinds: some are themselves good and also help others towards goodness, while others are themselves bad and some are deficient in nature. Some people lack proper upbringing — a noble mother, a good environment — are indispensable. Today in this new era the wife has become a government servant — she comes to the office and goes to meetings and meets her friends — she has become merely an economic partner. This is a form of domestic destruction — the real name of love is now used without meaning, and the husband works solely for the wife's benefit — but what does she do for him in return?
نہ ماں باپ میں خب اولاد باقی — نہ اولاد میں ان کی دل داریاں ہیں
(Neither do parents have love for children — nor do children carry any love for parents)
This new civilisation is an era of fashionable people — today they write ABCD and do not keep their Muslim name — they have lā ḥawla wa-lā quwwata illā billāh on their lips, but the old customs have become barely visible in the villages. What a shame that the register of Muslims has become a foreign book.
Allah Most High, showing compassion, describes the situation of good-natured and badly-natured people:
وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَن أَشْكُرَ نِعْمَتَكَ
wa-waṣṣaynā l-insāna bi-wālidayhi iḥsānan ḥamalat-hu ummuhū kurhan wa-waḍaʿat-hu kurhan wa-ḥamluhu wa-fiṣāluhu thalāthūna shahran ḥattā idhā balagha ashuddahu wa-balagha arbaʿīna sanatan qāla rabbi awziʿnī an ashkura niʿmatak.
"And We have enjoined upon man excellence towards his parents. His mother bore him in hardship and gave birth to him in hardship, and his gestation and weaning take thirty months — until, when he reaches his full strength and reaches forty years of age, he says: 'My Lord, inspire me to be grateful for Your favour...'" (al-Aḥqāf 46:15)
Wa-waṣṣaynā l-insān — and We have enjoined upon man, We have given him a strong command. Bi-wālidayhi — regarding his parents — the mother and the father. Iḥsānā — the command is about excellence towards them — the fundamental thing is doing good to them. Ḥamalat-hu ummuhū kurhan — his mother bore him with great hardship and toil with her. Wa-waḍaʿat-hu kurhan — and she brought him into the world with hardship. Wa-ḥamluhu wa-fiṣāluhu thalāthūna shahran — and the total period of pregnancy and weaning is thirty months. When a child is born, the period of breastfeeding is complete at two years — scholars say that the minimum period of pregnancy is six months. And if the pregnancy is nine months, then the weaning period is two years; and if the pregnancy period is shorter, say six months, then weaning goes on to thirty months. Various situations arise.
Scholars differ on how much suckling establishes the prohibition (ḥurmat al-riḍāʿa). Some say it is established by a single suckling, others say by a substantial amount, and yet others say by a definite number of times and sufficient milk. From the perspective of establishing the marriage-prohibition through milk kinship — the man and woman who suckle the child, and the children suckled by them, and the children of the man and woman who provide milk — all become forbidden to each other.
Esteemed readers! One thing should be borne in mind — if an unprincipled person continues with such thoughts and impulses — he carries them like a beast — a noble mother will leave her mark upon the character of the child. She will shape his character through her own good qualities.
Two interpretive positions have been presented here: (1) the conjunction in wa-ziyādatan fī l-juzʾ — meaning the period of pregnancy and weaning together — an addition upon the thirty months. The scholars of law (ʿulamāʾ) deduce from this that the minimum period of nursing (riḍāʿ) for a girl is twenty-one months and for a boy twenty-four months — and for the rest of the scholars it is thirty months for both.
Scholars differ on how many times suckling is required to establish the prohibition. Some say even once is enough, others say a definite number of times, yet others say a definite amount of milk is needed. From the marriage-prohibition perspective: the husband and the woman nursing are both raised as parents — one must not nurse beyond what is permitted. This is the ruling based on the hadith al-wālidātu yurḍiʿna awlādahunna ḥawlayni kāmilayni — the mothers shall nurse their children for two full years — which makes clear that the mother will nurse her child until two years.
Esteemed readers! One important thing here: because raising a child is a matter of compassion and mercy — and if a woman does not wish to nurse the child herself, she may hire another woman. A woman is not compelled by the father to nurse beyond two years. If she does it willingly, then it is commendable. But the husband cannot compel her to — because this verse addresses the husbands. And the verse wa-ḥamluhu wa-fiṣāluhu thalāthūna shahran is one example, and the period of weaning is linked to the period of pregnancy — not the period of nursing.
From these two verses, certain rulings emerge: (1) The minimum period of pregnancy is six months, because wa-ziyādatan fī l-juzʾ wa-ḥamluhu wa-fiṣāluhu thalāthūna shahran — with the conjunction referring to pregnancy plus weaning. The scholars say that the girl's nursing period is twenty-one months and the boy's twenty-four months — for both together thirty months.
Two positions arise here: the minimum period of nursing is thirty months — based on al-wālidātu yurḍiʿna awlādahunna ḥawlayni kāmilayni, the mother shall nurse for two full years; but if the maximum nursing period is two years and six months (thalāthīn shahr) — that is, thirty months — then the nursing prohibition remains for both — for a girl twenty-one months, for a boy twenty-four months, and for both thirty months. The scholars differ on the exact period.
The continuation of ḥattā idhā balagha ashuddahu — until when he reaches his full strength, meaning young adulthood — scholars say he reaches forty years of age. Every age up to that goes forward in growth and vigour. Then at forty years of age, reaching maturity, the good-natured person says: rabbi awziʿnī — O my Lord, grant me the continuing gift of being grateful.
الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ
allatī anʿamta ʿalayya wa-ʿalā wālidayya wa-an aʿmala ṣāliḥan tarḍāhu wa-aṣliḥ lī fī dhurriyyatī innī tubtu ilayka wa-innī mina l-muslimīn.
"...for Your favour which You have bestowed upon me and upon my parents, and that I may do righteous deeds that will please You, and set things right for me in my offspring. Indeed I have repented to You and indeed I am of the Muslims." (al-Aḥqāf 46:15)
This is a great verse. We will deal with a few of its topics, and will render the full translation of the verse at the end as well.
Wa-waṣṣaynā l-insāna — and We have enjoined upon man. Bi-wālidayhi iḥsānā — to do good to his parents. Al-iḥsān in its essence is beautiful behaviour and good treatment. Ḥamalat-hu ummuhū kurhan — his mother bore him with hardship. Wa-waḍaʿat-hu kurhan — and she gave birth with hardship. When the child is born it is complete — and this hardship is, according to scholars, at minimum six months. Wa-ḥamluhu wa-fiṣāluhu thalāthūna shahran — and the period of pregnancy combined with weaning is thirty months — in some versions it has been said to relate to nursing rather than pregnancy.
Translation: "And We have enjoined upon man that he treat his parents with goodness — his mother bore him with great hardship and his labour and weariness — (and the further hardship is) when (the child is born) — (the child becomes full-grown) and when he reaches forty years of age too (a person with good nature) says: O Lord! Grant me the continuing power of being grateful for Your favour (how worthy is this favour!) — the favour You have shown to me and my parents — and give me the ability to do good deeds pleasing to You — give me such good offspring (and make them righteous) — I turn to You in repentance (and may I be among those who submit to You) — and may I be among the obedient servants."
أُوْلَئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَن سَيِّئَاتِهِمْ فِي أَصْحَابِ الْجَنَّةِ وَعْدَ الصِّدْقِ الَّذِي كَانُوا يُوعَدُونَ
ulāʾika lladhīna natabqabbalu ʿanhum aḥsana mā ʿamilū wa-natajāwazu ʿan sayyiʾātihim fī aṣḥābi l-jannati waʿda l-ṣidqi lladhī kānū yūʿadūn.
"Those are the ones from whom We accept the best of what they have done and overlook their misdeeds — they are among the companions of Paradise: the true promise that was made to them." (al-Aḥqāf 46:16)
Ulāʾika lladhīna — those are the people. Natabqabbalu ʿanhum — We shall accept from them. Aḥsana mā ʿamilū — the best of their deeds, the finest of their actions. Wa-natajāwazu ʿan sayyiʾātihim — and We shall overlook their faults, We shall pass over their sins. Fī aṣḥābi l-janna — they are among the people of Paradise, the companions of the Garden. Waʿda l-ṣidq — the true promise, the truthful promise. Alladhī kānū yūʿadūn — which was made to them — the promise that was given to them, which is now being fulfilled.
Translation: "These are the people from whom We shall accept their good deeds and overlook their faults — they will be among the people of Paradise — this is the true promise that was given to them and is being fulfilled."
وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَّكُمَا أَتَعِدَانِنِي أَن أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِن قَبْلِي وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَـٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ
wa-lladhī qāla li-wālidayhi uffin lakumā ataʿidāninnī an ukhraja wa-qad khalati l-qurūnu min qablī wa-humā yastaghīthāni llāha waylaka āmin inna waʿda llāhi ḥaqqun fa-yaqūlu mā hādhā illā asāṭīru l-awwalīn.
"And he who says to his parents: 'Ugh! Are you promising me that I shall be raised up, when generations have passed away before me?' And they cry to Allah for help: 'Woe to you! Believe! The promise of Allah is true.' But he says: 'These are nothing but the fables of the ancients.'" (al-Aḥqāf 46:17)
In contrast to these good-natured people are those of bad nature who do not obey their parents and do not accept the message of Allah's Messenger.
Wa-lladhī qāla li-wālidayhi — and he who says to his own parents. Uffin lakumā — alas for you both, how tiresome you are. Ataʿidāninnī — you are promising me. An ukhraja — that I will be taken out, that it will be announced before me that I shall be resurrected from the grave and brought back to life. Wa-qad khalati l-qurūnu min qablī — though so many generations have already passed before me. Wa-humā yastaghīthāni llāh — and those parents cry to Allah for help, calling out to Him in their distress. Waylaka — woe to you, what a pity. Āmin — O son, believe! Inna waʿda llāhi ḥaqq — indeed the promise of Allah is certainly true. Fa-yaqūlu — but he (the unworthy son) says: mā hādhā illā asāṭīru l-awwalīn — these are nothing but old fables, the legends and tales of former times.
Translation: "And he who says to his own parents — what is the matter with both of you? (Sighing) — I am told that I will be brought back to life (from the grave) — though generations have passed before me — (and nobody came back) — and the parents cry to Allah for help (troubled by the conduct of their undutiful son) — they say: Believe, my child! — the promise of Allah is surely true — yet that son says: This is all lies — the made-up stories of later ages."
أُوْلَئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ الْجِنِّ وَالْإِنسِ إِنَّهُمْ كَانُوا خَاسِرِينَ
ulāʾika lladhīna ḥaqqa ʿalayhimu l-qawlu fī umamin qad khalat min qablihim mina l-jinni wa-l-insi innahum kānū khāsirīn.
"Those are the ones against whom the word has been fulfilled — among nations that have already passed away before them from jinn and men — indeed they were losers." (al-Aḥqāf 46:18)
Ulāʾika lladhīna — those are the people. Ḥaqqa ʿalayhimu l-qawl — Allah's word of punishment has become confirmed against them — His decree of punishment has come to pass. Fī umamin — among the nations, among those communities. Qad khalat — that have passed away, that have gone. Min qablihim — before them, from past ages. Min al-jinn wa-l-ins — from among both jinn and humans. Innahum kānū khāsirīn — indeed they were losers — certain losers.
Translation: "Those are the people against whom the word (Allah's punishment) has come to pass — among the peoples who have already passed away before them — both jinn and humans were among them — indeed they were of the nature of those who lose and suffer loss."
It should be noted — Allah is One entity by creation — but these jinn as a community are of a subtle nature. They are also human beings — men and women, good and bad, sick and well. Their lifespans are long, and they also die and are born. A generally noted point is that we cannot see them because we are unaware — scholars and elders of the religion attest to this, and we have no experience of it ourselves.
وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا وَلِيُوَفِّيَهُمْ أَعْمَالَهُمْ وَهُمْ لَا يُظْلَمُونَ
wa-li-kullin darajātun mimmā ʿamilū wa-li-yuwaffiyahum aʿmālahum wa-hum lā yuẓlamūn.
"And for all, there are degrees (of standing) for what they have done, and that He may fully reward them for their deeds — and they will not be wronged." (al-Aḥqāf 46:19)
Wa-li-kullin darajāt — and for each and every person there are degrees, on account of what they have done. Mimmā ʿamilū — according to their deeds. Some of their deeds are very good and some are not good — some are greater and some lesser. And according to these deeds their degrees will be assigned. Wa-li-yuwaffiyahum aʿmālahum — and Allah Most High will give them the full reward of their deeds. Wa-hum lā yuẓlamūn — and no kind of injustice will be done to them — no one will be prevented from receiving his due.
Translation: "And for all people there are degrees according to their deeds — (Allah) will give the full reward of their deeds — and no kind of injustice will be done to anyone."
وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُم بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ
wa-yawma yuʿraḍu lladhīna kafarū ʿalā l-nāri adhhabtum ṭayyibātikum fī ḥayātikumu l-dunyā wa-stamtaʿtum bihā fa-l-yawma tujzawna ʿadhāba l-hūni bi-mā kuntum tastakbirūna fī l-arḍi bi-ghayri l-ḥaqqi wa-bi-mā kuntum tafsuqūn.
"And the Day when those who disbelieve are brought before the Fire: 'You have spent your good things in your worldly life and enjoyed them — so today you will be requited with the punishment of humiliation for the arrogance you showed on earth without right, and for the defiantly disobedient way you lived.'" (al-Aḥqāf 46:20)
Wa-yawm — and recall that day. Yuʿraḍu lladhīna kafarū — the disbelievers are brought before. ʿAlā l-nār — onto the Fire — when Hell comes before them. Udhhibtum ṭayyibātikum — you spent your good things, your resources. Fī ḥayātikumu l-dunyā — in your worldly life — you consumed worldly good things and advantages in this world. Wa-stamtaʿtum bihā — and you derived great enjoyment from them. Fa-l-yawma tujzawna ʿadhāba l-hūn — so today you will be given the punishment of humiliation and disgrace. Bi-mā kuntum tastakbirūna — because you showed arrogance. Fī l-arḍ — on the earth. Bi-ghayri l-ḥaqq — without any right — you were arrogant towards the truth. Wa-bi-mā kuntum tafsuqūn — and because you were engaged in wickedness and disobedience.
Translation: "And remember that Day — when those disbelievers (the unbelievers) are brought before Hell and they are told: you spent your good worldly resources on enjoying this world — and you derived great pleasure from it — so today you will be given the punishment of disgrace (you became humiliated and contemptible) — because you showed arrogance on earth without right — and because you lived in wickedness and disobedience."
Now an exemplary lesson is mentioned — what happens to the unbelievers in the end.
وَاذْكُرْ أَخَا عَادٍ إِذْ أَنذَرَ قَوْمَهُ بِالْأَحْقَافِ وَقَدْ خَلَتِ النُّذُرُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ
wa-dhkur akhā ʿādin idh andhara qawmahu bi-l-aḥqāfi wa-qad khalati l-nudhuru min bayni yadayhi wa-min khalfihi allā taʿbudū illā llāha innī akhāfu ʿalaykum ʿadhāba yawmin ʿaẓīm.
"And mention the brother of ʿĀd, when he warned his people at al-Aḥqāf — and warners had already passed away before him and behind him — saying: 'Worship none but Allah — I fear for you the punishment of a tremendous day.'" (al-Aḥqāf 46:21)
Wa-dhkur — and recall, mention the story of this person. Akhā ʿādin — the brother of ʿĀd — who is this? It is Hūd (upon him be peace), the brother of the ʿĀd people. Idh andhara qawmahu — when he warned his own people, gave them news of impending punishment. Bi-l-aḥqāf — at al-Aḥqāf. Where is al-Aḥqāf? Between Ḥaḍramawt and ʿUmān — in the region between these two countries where the ʿĀd people lived. Wa-qad khalati l-nudhur — and warners had come and gone before him. Min bayni yadayhi — before him. Wa-min khalfihi — and behind him, after him. Allā taʿbudū illā llāh — and he said: do not worship anyone but Allah. Innī akhāfu ʿalaykum — I am concerned for you. ʿAdhāba yawmin ʿaẓīm — the punishment of a tremendous day, the punishment of the Day of Resurrection.
Translation: "And recall the story of the brother of ʿĀd (Hūd, upon him be peace) — when he warned his people in the place of al-Aḥqāf — and before and after him other warners had come and given warning — and he said: 'Do not worship anyone but Allah — I am afraid for you of the punishment of the great Day.'"
قَالُوا أَجِئْتَنَا لِتَأْفِكَنَا عَنْ آلِهَتِنَا فَأْتِنَا بِمَا تَعِدُنَا إِن كُنتَ مِنَ الصَّادِقِينَ
qālū aji'tanā li-taʾfikana ʿan ālihatinā fa'tinā bi-mā taʿidunā in kunta mina l-ṣādiqīn.
"They said: 'Have you come to us to turn us away from our gods? Then bring us what you are warning us of, if you are truthful.'" (al-Aḥqāf 46:22)
Qālū — they said. Aji'tanā — have you come to us? Lita'fikanā — so as to turn us away and make us swerve. ʿAn ālihatinā — from our gods, our objects of worship. Fa-ʾtinā bi-mā taʿidunā — then bring us what you are promising — bring us this punishment you are warning us of — in kunta mina l-ṣādiqīn — if you are truthful in what you say.
Translation: "(The disbelievers) said: have you come to us so that you would turn us away from our gods? Then bring us (the punishment) you are warning us of — if you are truthful."
قَالَ إِنَّمَا الْعِلْمُ عِندَ اللَّهِ وَأُبَلِّغُكُم مَّا أُرْسِلْتُ بِهِ وَلَـٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ
qāla innamā l-ʿilmu ʿinda llāhi wa-uballighukum mā ursiltu bihi wa-lākinnī arākum qawman tajhalūn.
"He said: 'Knowledge is only with Allah, and I convey to you what I have been sent with — but I see you as a people who behave ignorantly.'" (al-Aḥqāf 46:23)
Qāla — Hūd (upon him be peace) said. Innamā l-ʿilmu ʿinda llāh — knowledge of this belongs to Allah alone — when exactly the punishment will come. Wa-uballighukum — and I convey to you, I deliver. Mā ursiltu bihi — what I have been sent with — the commands with which I have been entrusted. Wa-lākinnī arākum — but I see you. Qawman tajhalūn — as a people who behave ignorantly — people who act with stupidity and folly.
Translation: "(Hūd, upon him be peace) said — knowledge of this (when the punishment will come) belongs to Allah alone — and I convey to you the commands with which I have been sent — but I see you as a people who act with gross ignorance."
فَلَمَّا رَأَوْهُ عَارِضًا مُّسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَـٰذَا عَارِضٌ مُّمْطِرُنَا بَلْ هُوَ مَا اسْتَعْجَلْتُم بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ
fa-lammā raʾawhu ʿāriḍan mustaqbila awdiyatihim qālū hādhā ʿāriḍun mumṭirunā bal huwa mā staʿjaltum bihi rīḥun fīhā ʿadhābun alīm.
"And when they saw it as a cloud advancing towards their valleys, they said: 'This is a cloud that will rain upon us.' Rather, it is what you were eager to hasten — a wind containing a painful punishment." (al-Aḥqāf 46:24)
Fa-lammā raʾawhu — then when they saw the punishment in the form of a cloud. ʿĀriḍan — a broad spreading cloud. Mustaqbila awdiyatihim — advancing towards their valleys — towards their plains and mountain passes. Qālū — they said. Hādhā ʿāriḍun mumṭirunā — this is a rain-bearing cloud coming towards us — not rain but a destructive wind. Bal huwa mā staʿjaltum bihi — rather this is what you were hastening, eager to bring. Rīḥun fīhā ʿadhābun alīm — a wind in which there is a painful, severe punishment.
Translation: "Then when those people saw it in the form of a cloud that was growing and coming towards their valleys — they said (with great joy): a rain-bearing cloud is coming to us — it is not rain! Rather this is what you were hastening — (the punishment) — it is a swift wind, and within it is a painful punishment."
تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لَا يُرَىٰ إِلَّا مَسَاكِنُهُمْ كَذَٰلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ
tudammiru kulla shayʾin bi-amri rabbihā fa-aṣbaḥū lā yurā illā masākinuhum kadhālika najzī l-qawma l-mujrimīn.
"Destroying everything by the command of its Lord — and by morning nothing was to be seen but their dwellings. Thus do We requite the guilty people." (al-Aḥqāf 46:25)
Tudammiru — destroying, obliterating, ruining. Kulla shayʾin — everything. Bi-amri rabbihā — by the command of its Lord. The punishment of Allah arrived and destroyed everything. Fa-aṣbaḥū — and they became — lā yurā illā masākinuhum — nothing was visible of them except their dwellings, for they had all been destroyed except their houses. Kadhālika najzī — this is how We requite. Al-qawma l-mujrimīn — the guilty people, the sinners — We give those who commit evil this same punishment.
Translation: "(That wind) destroying everything by the command of Allah — by morning everything was as though it had never been, and nothing remained but the walls of their homes — We give this same punishment to the guilty."
وَلَقَدْ مَكَّنَّاهُمْ فِيمَا إِن مَّكَّنَّاكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُمْ مِّن شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ
wa-la-qad makkannāhum fīmā in makkannākum fīhi wa-jaʿalnā lahum samʿan wa-abṣāran wa-afʾidatan fa-mā aghna ʿanhum samʿuhum wa-lā abṣāruhum wa-lā afʾidatuhum min shayʾin idh kānū yajḥadūna bi-āyāti llāhi wa-ḥāqa bihim mā kānū bihi yastahziʾūn.
"And We had certainly established them in such a way as We have not established you, and We gave them hearing and sight and hearts — yet their hearing, their sight, and their hearts were of no avail to them whatsoever, since they used to deny the signs of Allah. And what they mocked enveloped them." (al-Aḥqāf 46:26)
Wa-la-qad makkannāhum — and We had certainly given the ʿĀd people great power. Fīmā in makkannākum fīhi — in what We have not given you — We gave them strength. Wa-jaʿalnā lahum samʿan — and We gave them hearing. Wa-abṣāran — and sight. Wa-afʾidatan — and hearts and minds. Fa-mā aghna ʿanhum samʿuhum — but their hearing was of no avail to them. Wa-lā abṣāruhum — nor was their sight. Wa-lā afʾidatuhum — nor their hearts. Min shayʾin — from anything — none of these things helped them. Idh kānū yajḥadūna bi-āyāti llāh — because they were denying the signs of Allah — because they refused and rejected. Wa-ḥāqa bihim — and surrounding them, seizing them — mā kānū bihi yastahziʾūn — that which they used to mock — the punishment with which they used to make fun.
Translation: "And We had certainly given them (the ʿĀd people) power in certain things in which We gave you no power — and We gave them hearing, sight, and hearts — but their hearing, sight, and hearts were of no avail to them in anything — because they denied the signs of Allah — and what they used to mock enclosed them."
وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُم مِّنَ الْقُرَىٰ وَصَرَّفْنَا الْآيَاتِ لَعَلَّهُمْ يَرْجِعُونَ
wa-la-qad ahlaknā mā ḥawlakum mina l-qurā wa-ṣarrafnā l-āyāti laʿallahum yarjiʿūn.
"And We have certainly destroyed what surrounds you of the towns, and We diversified the signs — so that perhaps they would return." (al-Aḥqāf 46:27)
Wa-la-qad ahlaknā — and We certainly destroyed and ruined. Mā ḥawlakum — what was around you, the towns surrounding you — the towns near you. Wa-ṣarrafnā l-āyāt — and We explained the signs repeatedly, mentioning the signs again and again. Laʿallahum yarjiʿūn — so that they might return to Allah, turn towards Him.
Translation: "And We certainly destroyed the towns around you and explained Our signs again and again — so that they would turn towards Allah."
فَلَوْلَا نَصَرَهُمُ الَّذِينَ اتَّخَذُوا مِن دُونِ اللَّهِ قُرْبَانًا آلِهَةً بَلْ ضَلُّوا عَنْهُمْ وَذَٰلِكَ إِفْكُهُمْ وَمَا كَانُوا يَفْتَرُونَ
fa-lawlā naṣarahumu lladhīna ttakhadhū min dūni llāhi qurbānan ālihatān bal ḍallū ʿanhum wa-dhālika ifkuhum wa-mā kānū yaftarūn.
"Then why did those whom they had taken besides Allah as gods, seeking nearness — why did they not help them? Rather, they disappeared from them — and that was their lie and what they had been fabricating." (al-Aḥqāf 46:28)
Fa-lawlā — then why not? Naṣarahumu — they helped them — for them it is said: lā yastajīb — those gods did not even answer. Alladhīna ttakhadhū — those whom they took. Min dūni llāh — apart from Allah. Qurbānan — to obtain nearness to Allah — ālihatān — they were their gods. Bal — not so, rather. Ḍallū ʿanhum — they disappeared from them, vanished — they did not come to help. Wa-dhālika ifkuhum — and this was their fabrication, their false claims. Wa-mā kānū yaftarūn — and what they had been falsely attributing — their fabricated statements.
Translation: "Then why did those gods not come to the aid of the people who had taken them as a means of nearness to Allah (thinking them to be gods)? Rather, they disappeared from them entirely — (nothing came to their aid) — and this was all their fabrication, everything they had invented."
وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَىٰ قَوْمِهِم مُّنذِرِينَ
wa-idh ṣarafnā ilayka nafaran mina l-jinni yastamīʿūna l-qurʾāna fa-lammā ḥaḍarūhu qālū anṣitū fa-lammā quḍiya wallaw ilā qawmihim mundhirīn.
"And when We directed to you a group of jinn who were listening to the Qur'ān — and when they were present for it, they said: 'Be silent!' — and when it was finished, they turned back to their people as warners." (al-Aḥqāf 46:29)
At this point we note a few things by way of introduction.
1 — Sometimes invisible forms appear — like the angel Jibrīl (upon him be peace) — who would sometimes appear in the form of a man to the general public.
2 — Sometimes invisible forms wish to appear and become visible to the general public in human or animal form — in that case all the requirements of the animal forms apply to them. So if a jinn comes in the form of a snake, then a single blow of a stick also kills it.
3 — Some people deny the actual event from various narrations, while we accept them and our certainty reaches the level of tawātur — and thus even multiple weak hadith traditions become strong.
4 — The jinn were present in the garden of Allah's Messenger ﷺ — Ḥaḍrat ʿAbdullāh ibn Masʿūd, Ḥaḍrat Zubayr ibn al-ʿAwwām, Ḥaḍrat ʿAbdullāh ibn ʿAbbās, and other Companions (may Allah be pleased with them) narrated this.
5 — Remember that jinn and humans are both obligated to follow the two Prophets — in the past the jinn also followed the earlier prophets.
6 — Even in the time of the Prophet ﷺ they came to meet him at various locations.
7 — Many jinn had taken the pledge of allegiance (bayʿa) at the hand of Allah's Messenger ﷺ — and that jinn Companion (jinn ṣaḥābī) has his narration as "on the authority of so-and-so, from so-and-so" from this Companion — and the scholars do recognise this chain as valid — but because this jinn Companion's age was very great—
Wa-idh ṣarafnā ilayka — and when We directed a group towards you. Min al-jinn — from among the jinn community. Yastamīʿūna l-qurʾān — listening to the Qur'ān, sitting and hearing the Qur'ān recited. Fa-lammā ḥaḍarūhu — then when they were present at the recitation of the Qur'ān. Qālū anṣitū — they said to each other: be silent, keep quiet. Fa-lammā quḍiya — then when it was complete — when the recitation of the Qur'ān was finished. Wallaw ilā qawmihim — they went back to their own people, returning home. Mundhirīn — as warners — giving warning and admonition and informing their people of the event.
Translation: "And when We directed a group of jinn towards you to listen to the Qur'ān — then when they arrived and were present (and the Qur'ān was being recited) — they said to each other: Be silent and listen! — then when the Prophet ﷺ finished, they went back to their own people and informed them of what had occurred."
قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَىٰ طَرِيقٍ مُّسْتَقِيمٍ
qālū yā qawmanā innā samiʿnā kitāban unzila min baʿdi mūsā muṣaddiqan li-mā bayna yadayhi yahdī ilā l-ḥaqqi wa-ilā ṭarīqin mustaqīm.
"They said: 'O our people, we have heard a Book revealed after Mūsā, confirming what came before it — guiding to the truth and to a straight path.'" (al-Aḥqāf 46:30)
Qālū — the jinn Companions said. Yā qawmanā — O our people! Innā samiʿnā kitāban — we have heard a Book. Unzila min baʿdi mūsā — which has been revealed after the coming of Mūsā. Muṣaddiqan — it confirms. Li-mā bayna yadayhi — for the books that came before it — the earlier heavenly scriptures. Yahdī ilā l-ḥaqq — this Book is a book of truth, guiding towards the truth. Wa-ilā ṭarīqin mustaqīm — and towards the straight path.
Translation: "(The jinn Companions) said: O our people! We have heard a Book which has been revealed after Mūsā — which confirms the earlier books and guides towards the truth and the straight path."
يَاقَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُجِرْكُم مِّنْ عَذَابٍ أَلِيمٍ
yā qawmanā ajībū dāʿiya llāhi wa-āminū bihi yaghfir lakum min dhunūbikum wa-yujirkum min ʿadhābin alīm.
"O our people, respond to the caller of Allah and believe in Him — He will forgive you of your sins and protect you from a painful punishment." (al-Aḥqāf 46:31)
Yā qawmanā — O our people! Ajībū dāʿiya llāh — answer and respond to the one who calls towards Allah. Wa-āminū bihi — and bring faith upon him. Yaghfir lakum min dhunūbikum — He will forgive your sins, bestow forgiveness for them. Wa-yujirkum — and He will protect you and give shelter. Min ʿadhābin alīm — from a painful punishment.
Translation: "(O our people!) Respond to the one who calls towards Allah and bring faith — (Allah) will forgive your sins (and cover them) and will protect you from a painful punishment."
وَمَن لَّا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَلَيْسَ لَهُ مِن دُونِهِ أَوْلِيَاءُ أُوْلَئِكَ فِي ضَلَالٍ مُّبِينٍ
wa-man lā yujib dāʿiya llāhi fa-laysa bi-muʿjizin fī l-arḍi wa-laysa lahu min dūnihi awliyāʾu ulāʾika fī ḍalālin mubīn.
"And whoever does not respond to the caller of Allah — he will not be able to frustrate Him on earth, and he will have no protectors apart from Him — those are in manifest error." (al-Aḥqāf 46:32)
Wa-man lā yujib — and whoever does not respond — does not accept. Dāʿiya llāh — the one who calls towards Allah. Fa-laysa bi-muʿjizin — then he cannot escape, he cannot outrun Him. Fī l-arḍ — on earth — remaining in the earth he cannot escape the hand of Allah by fleeing anywhere. Wa-laysa lahu min dūnihi awliyāʾ — and he has no protectors besides Allah — no friends and helpers. Ulāʾika fī ḍalālin mubīn — these people are in manifest, open error.
Translation: "And whoever does not respond to the one calling towards Allah — they will not be able to escape (from Allah's hand anywhere on earth) — and they will have no protector besides Allah who could help them. These people are in clear, manifest error."
أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
a-wa-lam yaraw anna llāha lladhī khalaqa l-samāwāti wa-l-arḍa wa-lam yaʿya bi-khalqihinna bi-qādirin ʿalā an yuḥyiya l-mawtā balā innahu ʿalā kulli shayʾin qadīr.
"Do they not see that Allah, who created the heavens and the earth and was not wearied by their creation, is able to give life to the dead? Yes indeed — He is over all things All-Powerful." (al-Aḥqāf 46:33)
A-wa-lam yaraw — do they not see, have they not thought? Anna llāha — that Allah. Alladhī khalaqa l-samāwāti wa-l-arḍ — who created the heavens and the earth. Wa-lam yaʿya bi-khalqihinna — and was not wearied or fatigued by their creation. Bi-qādirin — He is able. ʿAlā an yuḥyiya l-mawtā — to give life to the dead — to resurrect the dead. Balā — yes indeed, of course He can. Innahu ʿalā kulli shayʾin qadīr — He is indeed All-Powerful over every thing.
Translation: "Have these people not thought about the fact that Allah who created the heavens and the earth without the slightest difficulty — (certainly He is able) to resurrect the dead — why not? Yes indeed — He is All-Powerful over every thing."
وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ أَلَيْسَ هَـٰذَا بِالْحَقِّ قَالُوا بَلَىٰ وَرَبِّنَا قَالَ فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
wa-yawma yuʿraḍu lladhīna kafarū ʿalā l-nāri a-laysa hādhā bi-l-ḥaqqi qālū balā wa-rabbinā qāla fa-dhūqū l-ʿadhāba bi-mā kuntum takfurūn.
"And on the Day when those who disbelieved are brought before the Fire: 'Is this not the truth?' They will say: 'Yes, by our Lord!' He will say: 'Then taste the punishment for what you used to deny.'" (al-Aḥqāf 46:34)
Wa-yawm — and remember that day. Yuʿraḍu lladhīna kafarū — when the disbelievers are brought before. ʿAlā l-nār — before the Fire — Hell comes before them. They will be told: is this not the truth? Qālū balā — they said: yes, by the Lord! Wa-rabbinā — by our Lord. Qāla — Allah Most High will say. Fa-dhūqū l-ʿadhāb — then taste the punishment. Bi-mā kuntum takfurūn — for your disbelief and denial.
Translation: "And remember that day when the disbelievers are brought before Hell and they are told: Is this not the truth? They say: Yes, by our Lord! (Allah) will say: Then taste the punishment — for you spent your time denying."
فَاصْبِرْ كَمَا صَبَرَ أُوْلُو الْعَزْمِ مِنَ الرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ كَأَنَّهُم يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِّن نَّهَارٍ بَلَاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ
fa-ṣbir kamā ṣabara ulū l-ʿazmi mina l-rusuli wa-lā tastaʿjil lahum ka-annahum yawma yarawna mā yūʿadūna lam yalbaṯū illā sāʿatan min nahārin balāghun fa-hal yuhlaku illā l-qawmu l-fāsiqūn.
"So be patient as the resolute among the messengers were patient, and do not be hasty for them. On the Day when they see what they were promised, it will be as if they had not tarried but an hour of a day. This is a conveyance — and will any be destroyed but the defiantly disobedient people?" (al-Aḥqāf 46:35)
Fa-ṣbir — therefore be patient. Kamā ṣabara ulū l-ʿazm — just as those Messengers of great resolve were patient. Min al-rusul — among the Messengers. Wa-lā tastaʿjil lahum — and do not be hasty for them, do not hurry the arrival of their punishment. Ka-annahum yawma yarawna mā yūʿadūn — for on the Day when they see the punishment that has been promised them. Lam yalbaṯū illā sāʿatan min nahār — they will feel as though they had not stayed in the world but a single hour of a day. Balāghun — this is a communication, a message — We have conveyed it to you. Fa-hal yuhlaku illā l-qawmu l-fāsiqūn — and will any be destroyed but the wicked and disobedient people?
Translation: "(O dear Prophet!) Be patient — just as the resolute among the Messengers bore their patience — and do not be hasty for them (do not ask for their punishment to come quickly) — on the Day when they see this punishment (which has been promised for them) — they will feel as though they spent no more than a single hour of a day in this world — this is a message that We have now conveyed — and no one will be destroyed except the disobedient."