Translation of the Meanings of the Noble Qur'an - English Translation - Dr. Waleed Bleyhesh Omary (in progress) * - Translations’ Index
كَذَٰلِكَ نَقُصُّ عَلَيۡكَ مِنۡ أَنۢبَآءِ مَا قَدۡ سَبَقَۚ وَقَدۡ ءَاتَيۡنَٰكَ مِن لَّدُنَّا ذِكۡرٗا
﴾99﴿ [174]Thus, We recount to you ˹Muhammad˺ some of the notable news of ˹the days of˺ those who came before. And We have given you a Reminder[175] from Us.
[174] This aya marks a return to the Qur’ān, serving as a Reminder for those who stand in awe of God (see aya 2 above), and highlighting the narrative of Moses’ (عليه السلام) great endurance to deliver the Message he was entrusted with. Just as God Almighty related the story of Moses (عليه السلام), He now bolsters the position of his Messenger, affirming that the Prophet (ﷺ) is being given knowledge of former nations through Divine revelation—knowledge he and his people did not possess before (cf. 11: 49, 12: 3, 40: 78).
[175] The “Reminder” here refers to the Qur’ān (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
According to al-Rāzī, there are several meanings behind referring to the Qur’ān as a Reminder (dhikr):
First: it is a Book that contains mention (dhikr) of all that people need regarding their religious and worldly affairs.
Second: it reminds (yudhakkiru) of the countless favours and blessings of God Almighty, and as such contains admonitions and exhortations.
Third: it brings laudable mention and honour for the Noble Messenger and his people.
As will become even clearer in the next surah, al-Anbiyā’, this theme—in all its nuances—is of central importance. The Qur’ān, as a Divine Reminder, is the greatest gift a people could ever be granted: it is guidance, honour, and a lifeline to truth. And yet, the idolaters of Makkah, at the very moment this blessing was offered to them, chose nothing but Denial. Their rejection was not merely of a Scripture, but of the very Mercy and dignity that God had bestowed upon them.
[175] The “Reminder” here refers to the Qur’ān (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
According to al-Rāzī, there are several meanings behind referring to the Qur’ān as a Reminder (dhikr):
First: it is a Book that contains mention (dhikr) of all that people need regarding their religious and worldly affairs.
Second: it reminds (yudhakkiru) of the countless favours and blessings of God Almighty, and as such contains admonitions and exhortations.
Third: it brings laudable mention and honour for the Noble Messenger and his people.
As will become even clearer in the next surah, al-Anbiyā’, this theme—in all its nuances—is of central importance. The Qur’ān, as a Divine Reminder, is the greatest gift a people could ever be granted: it is guidance, honour, and a lifeline to truth. And yet, the idolaters of Makkah, at the very moment this blessing was offered to them, chose nothing but Denial. Their rejection was not merely of a Scripture, but of the very Mercy and dignity that God had bestowed upon them.
Arabic explanations of the Qur’an:
مَّنۡ أَعۡرَضَ عَنۡهُ فَإِنَّهُۥ يَحۡمِلُ يَوۡمَ ٱلۡقِيَٰمَةِ وِزۡرًا
[176] The word wizr (burden) here refers to a grave and weighty punishment. It is called wizr by way of comparison, for its heaviness upon the one punished and the difficulty of bearing it—like a load that weighs down its bearer and crushes his back. Alternatively, it may be called wizr because it is the consequence of wizr in its primary sense—namely, sin (cf. al-Zamakhsharī, al-Bayḍāwī, Abū al-Suʿūd). Consequently, the Punishment is expressed in terms of the sin, as it is its direct cause (cf. Abū Ḥayyān).
Turning away from the Qur’ān—whether through Denial, neglect, or refusal to act according to its dictates—is therefore treated as a severe offence, one that results in bearing the full weight of Divine Retribution.
Turning away from the Qur’ān—whether through Denial, neglect, or refusal to act according to its dictates—is therefore treated as a severe offence, one that results in bearing the full weight of Divine Retribution.
Arabic explanations of the Qur’an:
خَٰلِدِينَ فِيهِۖ وَسَآءَ لَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ حِمۡلٗا
[177] That is, remaining under the consequence of this burden—in the Fire—never to depart from it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Some exegetes consider that the phrase “remaining therein” refers to abiding in the recompense (jazā’) of the burden; others interpreted it as the punishment (ʿadhāb) or the penalty (ʿuqūbah) of the burden. Though expressed differently, these meanings are closely related (cf. al-Samarqandī, al-Baghawī, Ibn al-Jawzī, al-Rasʿanī, al-Qurṭubī, al-Shawkānī). al-Ṭabarī states: “They are abiding in their burdens,” meaning they remain in the Fire because of their sins; and since this meaning is understood from the context, the wording suffices without further elaboration. al-Saʿdī adds that they remain in their burden, for the Punishment itself is the transformation of their evil deeds into torment—proportional to the gravity of their actions.
Some exegetes consider that the phrase “remaining therein” refers to abiding in the recompense (jazā’) of the burden; others interpreted it as the punishment (ʿadhāb) or the penalty (ʿuqūbah) of the burden. Though expressed differently, these meanings are closely related (cf. al-Samarqandī, al-Baghawī, Ibn al-Jawzī, al-Rasʿanī, al-Qurṭubī, al-Shawkānī). al-Ṭabarī states: “They are abiding in their burdens,” meaning they remain in the Fire because of their sins; and since this meaning is understood from the context, the wording suffices without further elaboration. al-Saʿdī adds that they remain in their burden, for the Punishment itself is the transformation of their evil deeds into torment—proportional to the gravity of their actions.
Arabic explanations of the Qur’an:
يَوۡمَ يُنفَخُ فِي ٱلصُّورِۚ وَنَحۡشُرُ ٱلۡمُجۡرِمِينَ يَوۡمَئِذٖ زُرۡقٗا
﴾102﴿ On the Day the Trumpet is blown,[178] We will gather the criminals[179] on that Day—blue[180] ˹with dread˺.
[178] That is, on the Day the Trumpet (al-ṣūr) is blown by the command of God Almighty, and by that blast, the Almighty brings the dead back to life (cf. al-Ṭabarī, Ibn Juzayy, al-Saʿdī): “And the Trumpet is blown, and all who are in the Heavens and all who are on the Earth will fall down senseless—except those whom Allah wills. Then it will be blown a second time, and behold!—they will be standing upright, looking on.” (39: 68)
Abū Saʿīd al-Khudrī (h) narrated that the Messenger of Allah (ﷺ) said: “How can I be at ease when the bearer of the Trumpet has already placed it to his mouth, bent his forehead, and strained his hearing, awaiting the command to blow—so that he may blow?” The Muslims then asked: “O Messenger of Allah, what should we say?” He replied: “Say: Ḥasbunā Allāhu wa niʿma al-wakīl (God is sufficient for us, and what an excellent Guardian!), Tawakkalnā ʿalā Allāhi Rabbinā (We place our trust in Allah, our Lord.” (al-Tirmidhī: 3243, Imam Aḥmad: 11039).
[179] The “criminals” are the Deniers and the Associators who are guilty of rejection and sin (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī).
[180] The word zurqan (blue) has been interpreted in several ways. Some scholars, such as Muqātil ibn Sulaymān and al-Shawkānī, hold that it refers to “blue-eyed”, a mark of terror or affliction. Others, including al-Saʿdī and Ibn ʿĀshūr, argue that it refers to a bluish discolouration of the skin due to extreme fear, distress, and thirst. al-Saʿdī writes: “The criminals will be gathered with bluish colouring—caused by fear, distress, and thirst.” Ibn ʿĀshūr comments: “Zurq is the plural of azraq—one whose hue is bluish. On human skin, it is unsightly, resembling the colour of one scorched by fire. The wording suggests this discolouration affects their bodies, similar to the aya: ‘On the Day when faces turn white and faces turn black’ (3: 106).” al-Ṭabarī adds two further views: that the zurq refers either to the blue cast of their eyes due to extreme thirst, or that they will be resurrected blind, as in: “We shall herd them ˹flat˺ on their faces on the Day of Judgement; blind.” (17: 97)
Abū Saʿīd al-Khudrī (h) narrated that the Messenger of Allah (ﷺ) said: “How can I be at ease when the bearer of the Trumpet has already placed it to his mouth, bent his forehead, and strained his hearing, awaiting the command to blow—so that he may blow?” The Muslims then asked: “O Messenger of Allah, what should we say?” He replied: “Say: Ḥasbunā Allāhu wa niʿma al-wakīl (God is sufficient for us, and what an excellent Guardian!), Tawakkalnā ʿalā Allāhi Rabbinā (We place our trust in Allah, our Lord.” (al-Tirmidhī: 3243, Imam Aḥmad: 11039).
[179] The “criminals” are the Deniers and the Associators who are guilty of rejection and sin (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī).
[180] The word zurqan (blue) has been interpreted in several ways. Some scholars, such as Muqātil ibn Sulaymān and al-Shawkānī, hold that it refers to “blue-eyed”, a mark of terror or affliction. Others, including al-Saʿdī and Ibn ʿĀshūr, argue that it refers to a bluish discolouration of the skin due to extreme fear, distress, and thirst. al-Saʿdī writes: “The criminals will be gathered with bluish colouring—caused by fear, distress, and thirst.” Ibn ʿĀshūr comments: “Zurq is the plural of azraq—one whose hue is bluish. On human skin, it is unsightly, resembling the colour of one scorched by fire. The wording suggests this discolouration affects their bodies, similar to the aya: ‘On the Day when faces turn white and faces turn black’ (3: 106).” al-Ṭabarī adds two further views: that the zurq refers either to the blue cast of their eyes due to extreme thirst, or that they will be resurrected blind, as in: “We shall herd them ˹flat˺ on their faces on the Day of Judgement; blind.” (17: 97)
Arabic explanations of the Qur’an:
يَتَخَٰفَتُونَ بَيۡنَهُمۡ إِن لَّبِثۡتُمۡ إِلَّا عَشۡرٗا
[181] Yatakhāfatūn means they whisper secretly and speak to one another in hushed tones. The root word kh-f-t conveys the sense of secrecy and concealment (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
In the terror of the Resurrection, the Deniers exchange hushed words. This murmur reflects fear, confusion, and psychological denial.
[182] That is, they estimated their stay in worldly life to be no more than ten days (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
Scholars (cf. al-Rāzī, al-Ṭabarī, Ibn Kathīr) offer several explanations for why the Deniers will estimate their worldly stay as short: (1) they are overwhelmed by the terrors of the Resurrection, causing them to forget the span of their lives (cf. 6: 23); (2) they compare the brevity of worldly life to the eternity of the Hereafter, rendering it negligible—expressed idiomatically as “ten” or “one” day; (3) they recall past days of ease with regret, which feel short in hindsight; and (4) what has passed, however long, is always less than what lies ahead—especially when the latter is eternal. Hence, God endorses the one who says: “You stayed no more than a single day!”
This motif appears across multiple suras (e.g., 10: 45; 79: 46), reinforcing the ephemeral nature of worldly life when juxtaposed with the Hereafter: “He will say: ‘How many years did you remain on Earth?’ They will say: ‘We remained a day—or part of a day. So, ask those who count.’ He will say: ‘You only remained but a little—if only you had known.’” (23: 112–114)
In the terror of the Resurrection, the Deniers exchange hushed words. This murmur reflects fear, confusion, and psychological denial.
[182] That is, they estimated their stay in worldly life to be no more than ten days (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
Scholars (cf. al-Rāzī, al-Ṭabarī, Ibn Kathīr) offer several explanations for why the Deniers will estimate their worldly stay as short: (1) they are overwhelmed by the terrors of the Resurrection, causing them to forget the span of their lives (cf. 6: 23); (2) they compare the brevity of worldly life to the eternity of the Hereafter, rendering it negligible—expressed idiomatically as “ten” or “one” day; (3) they recall past days of ease with regret, which feel short in hindsight; and (4) what has passed, however long, is always less than what lies ahead—especially when the latter is eternal. Hence, God endorses the one who says: “You stayed no more than a single day!”
This motif appears across multiple suras (e.g., 10: 45; 79: 46), reinforcing the ephemeral nature of worldly life when juxtaposed with the Hereafter: “He will say: ‘How many years did you remain on Earth?’ They will say: ‘We remained a day—or part of a day. So, ask those who count.’ He will say: ‘You only remained but a little—if only you had known.’” (23: 112–114)
Arabic explanations of the Qur’an:
نَّحۡنُ أَعۡلَمُ بِمَا يَقُولُونَ إِذۡ يَقُولُ أَمۡثَلُهُمۡ طَرِيقَةً إِن لَّبِثۡتُمۡ إِلَّا يَوۡمٗا
﴾104﴿ We know best what they will say, when the most reasonable among them shall say:[183] “You stayed no more than a single day!”
[183] Even the most discerning—i.e., the one most accurate in judgement—corrects the others: “You stayed no more than a single day!”
Ibn al-Qayyim (Madārij al-Sālikīn, 1: 448) provides the following sobering words: “These ayas suffice as a powerful reminder of the shortness of hope—that is, the awareness of how near one’s departure truly is, and how
swiftly the span of life comes to an end. This awareness is among the most beneficial matters for the heart, for it stirs one to seize the days before they slip away like passing clouds, to grasp fleeting opportunities, to hasten in closing the scroll of deeds, and to awaken dormant resolve toward the Abode of Everlasting Life. It urges one to prepare for the journey, make up for what has been lost, renounce the worldly life, and yearn for the Hereafter. When one regularly reflects on the brevity of hope, a testimony of certainty takes root in the heart—bearing witness to the vanishing nature of this world, its swift decline, and how little of it remains. It is as if the world has already turned its back and departed, leaving behind only what remains of a day whose sun has already climbed atop the mountains. In contrast, the Hereafter appears to him as a realm that has already begun its approach, its signs and portents already manifest—like a traveller being met by one who went ahead to receive him, both drawing nearer to each other, soon to meet.”
Ibn al-Qayyim (Madārij al-Sālikīn, 1: 448) provides the following sobering words: “These ayas suffice as a powerful reminder of the shortness of hope—that is, the awareness of how near one’s departure truly is, and how
swiftly the span of life comes to an end. This awareness is among the most beneficial matters for the heart, for it stirs one to seize the days before they slip away like passing clouds, to grasp fleeting opportunities, to hasten in closing the scroll of deeds, and to awaken dormant resolve toward the Abode of Everlasting Life. It urges one to prepare for the journey, make up for what has been lost, renounce the worldly life, and yearn for the Hereafter. When one regularly reflects on the brevity of hope, a testimony of certainty takes root in the heart—bearing witness to the vanishing nature of this world, its swift decline, and how little of it remains. It is as if the world has already turned its back and departed, leaving behind only what remains of a day whose sun has already climbed atop the mountains. In contrast, the Hereafter appears to him as a realm that has already begun its approach, its signs and portents already manifest—like a traveller being met by one who went ahead to receive him, both drawing nearer to each other, soon to meet.”
Arabic explanations of the Qur’an:
وَيَسۡـَٔلُونَكَ عَنِ ٱلۡجِبَالِ فَقُلۡ يَنسِفُهَا رَبِّي نَسۡفٗا
﴾105﴿ [184]And they ask you about the mountains[185]—say: “My Lord will scatter them such scattering.”[186]
[184] When the Resurrection was mentioned and the error of those who denied it was exposed—those who claimed the misconception that the reconstitution of bodies after their disintegration was impossible—another of their doubts was also addressed. This was a question they would pose to the Prophet (ﷺ), not out of a genuine desire for guidance, but out of obstinacy and defiance. They deemed the end of this world inconceivable and would say: “So where will these mountains that we see go?” Regardless of whether their question was mockery or genuine inquiry, God Almighty informed them of the fate of the mountains—refuting their misconception and educating the Believers (cf. Ibn ʿĀshūr).
[185] The question concerns the fate of the mountains on the Day of Judgement (cf. al-Ṭabarī, al-Qurṭubī, and Ibn Kathīr).
[186] That is, God Almighty will remove the mountains from their places on the Day of Judgement, crush them into fragments, shatter them, and then scatter them through the air (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
The expression nasafat al-rīḥu al-shay’a means: the wind uprooted and swept it away (cf. al-Sijistānī, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
al-Shinqīṭī expounds: “Allah, Exalted is He, has laid bare the fate of the mountains on the Day of Resurrection in numerous ayas of His Book. He has made clear that He shall tear them from their places and lift them up, then crush them with a single crushing. As He says: “Then, when the Trumpet is blown with a single blast; and the Earth and the mountains are lifted and crushed with a single crushing” (69: 13–14). Then He makes known that He shall set them in motion through the air, between the sky and the Earth, as in His saying: “And when the mountains are set in motion” (81: 3). Then He declares that He shall break them apart and pulverize them, as in: “And the mountains are shattered into dust” (56: 5). Then He informs that they shall become as shifting sand dunes and wool fluffed apart, as in: “On the Day when the Earth and the mountains quake, and the mountains become a heap of slipping sand” (73: 14), and His saying: “On the Day when the sky is like molten metal, and the mountains are like fluffed wool” (70: 8–9). Then He proclaims that they shall become as scattered dust, as in: “And the mountains are shattered into dust, so they become a dust cloud dispersed” (56: 5–6). And then He reveals that they shall appear as a mirage, as in: “And the mountains are set in motion, and become a mirage” (78: 20). And finally, He affirms that He shall blast them away, as in His saying: “And they ask you concerning the mountains. Say: ‘My Lord will scatter them such scattering’” (20: 105).
[185] The question concerns the fate of the mountains on the Day of Judgement (cf. al-Ṭabarī, al-Qurṭubī, and Ibn Kathīr).
[186] That is, God Almighty will remove the mountains from their places on the Day of Judgement, crush them into fragments, shatter them, and then scatter them through the air (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
The expression nasafat al-rīḥu al-shay’a means: the wind uprooted and swept it away (cf. al-Sijistānī, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
al-Shinqīṭī expounds: “Allah, Exalted is He, has laid bare the fate of the mountains on the Day of Resurrection in numerous ayas of His Book. He has made clear that He shall tear them from their places and lift them up, then crush them with a single crushing. As He says: “Then, when the Trumpet is blown with a single blast; and the Earth and the mountains are lifted and crushed with a single crushing” (69: 13–14). Then He makes known that He shall set them in motion through the air, between the sky and the Earth, as in His saying: “And when the mountains are set in motion” (81: 3). Then He declares that He shall break them apart and pulverize them, as in: “And the mountains are shattered into dust” (56: 5). Then He informs that they shall become as shifting sand dunes and wool fluffed apart, as in: “On the Day when the Earth and the mountains quake, and the mountains become a heap of slipping sand” (73: 14), and His saying: “On the Day when the sky is like molten metal, and the mountains are like fluffed wool” (70: 8–9). Then He proclaims that they shall become as scattered dust, as in: “And the mountains are shattered into dust, so they become a dust cloud dispersed” (56: 5–6). And then He reveals that they shall appear as a mirage, as in: “And the mountains are set in motion, and become a mirage” (78: 20). And finally, He affirms that He shall blast them away, as in His saying: “And they ask you concerning the mountains. Say: ‘My Lord will scatter them such scattering’” (20: 105).
Arabic explanations of the Qur’an:
فَيَذَرُهَا قَاعٗا صَفۡصَفٗا
[187] Qāʿan means a smooth, level plain. Al-qāʿ and al-qīʿ refer to flat, open land—an exposed, unobstructed place. The root q-w-ʿ conveys the sense of broadness and spatial openness (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; al-Harawī, al-Gharībayn; Ibn Fāris, Maqāyīs al-Lughah).
[188] Ṣafṣafan means barren and smooth—void of vegetation, structure, elevation, or slope. Aṣ-ṣafṣaf refers to flat, level ground, as though arranged in a single, uniform layer. The root ṣ-f-f conveys the notion of alignment and evenness (cf. al-Farrā’, Maʿānī al-Qur’ān; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; al-Harawī, al-Gharībayn; Ibn Fāris, Maqāyīs al-Lughah).
[188] Ṣafṣafan means barren and smooth—void of vegetation, structure, elevation, or slope. Aṣ-ṣafṣaf refers to flat, level ground, as though arranged in a single, uniform layer. The root ṣ-f-f conveys the notion of alignment and evenness (cf. al-Farrā’, Maʿānī al-Qur’ān; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; al-Harawī, al-Gharībayn; Ibn Fāris, Maqāyīs al-Lughah).
Arabic explanations of the Qur’an:
لَّا تَرَىٰ فِيهَا عِوَجٗا وَلَآ أَمۡتٗا
[189] ʿIwijan means a dip or a tilt—any deviation from levelness. The root ʿ-w-j signifies inclination or crookedness in a thing (cf. al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb).
[190] Amatan means an elevation or raised ground. Al-’amt refers to a high spot of land. Its root suggests a terrain where one area thickens and another thins—indicating variation in surface height (cf. al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb).
[190] Amatan means an elevation or raised ground. Al-’amt refers to a high spot of land. Its root suggests a terrain where one area thickens and another thins—indicating variation in surface height (cf. al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb).
Arabic explanations of the Qur’an:
يَوۡمَئِذٖ يَتَّبِعُونَ ٱلدَّاعِيَ لَا عِوَجَ لَهُۥۖ وَخَشَعَتِ ٱلۡأَصۡوَاتُ لِلرَّحۡمَٰنِ فَلَا تَسۡمَعُ إِلَّا هَمۡسٗا
﴾108﴿ On that Day, they shall follow the caller—there is no deviation from Him.[191] And all voices will be humbled[192] before the Most Merciful—so you will hear nothing but a faint whisper.
[191] On the Day of Resurrection, when those conditions and terrors unfold, all people—upon rising from their graves—will follow the voice of the angel who calls them, without exception, to the gathering place of the Judgement. They will come forth from every direction, neither turning aside nor straying from it, but heading straight toward his call and his voice (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī): “So, turn away from them—on the Day the Caller shall call to a thing most dreadful. With humbled eyes they will emerge from their graves as though they were scattered locusts, racing toward the Caller. The Denier will say: ‘This is a harsh day!’” (54: 6–8); “Listen! On the Day when the Caller shall call from a place nearby—on the Day they shall hear the Blast in truth—that is the Day of Emergence. Verily, We Who give life and cause death, and to Us is the return. On the Day when the Earth shall split open and they rush forth swiftly—this gathering is easy for Us!” (50: 41–44)
[192] Hushed in awe, fear, and reverence before God Almighty, they shall stand in stillness awaiting His Judgement (cf. Ibn ʿAṭiyyah, al-Qurṭubī, al-Shinqīṭī).
[192] Hushed in awe, fear, and reverence before God Almighty, they shall stand in stillness awaiting His Judgement (cf. Ibn ʿAṭiyyah, al-Qurṭubī, al-Shinqīṭī).
Arabic explanations of the Qur’an:
يَوۡمَئِذٖ لَّا تَنفَعُ ٱلشَّفَٰعَةُ إِلَّا مَنۡ أَذِنَ لَهُ ٱلرَّحۡمَٰنُ وَرَضِيَ لَهُۥ قَوۡلٗا
﴾109﴿ On that Day, no intercession shall avail—except for one to whom the Most Merciful grants permission and whose word He is Pleased with.[193]
[193] On the Day of Judgement, no intercession will benefit anyone—neither the intercessor nor the one for whom intercession is sought—except for the one to whom God Almighty grants permission to intercede or be interceded for, and whose words are approved by God, both intercessor and recipient alike (cf. al-Ṭabarī, al-Baghawī, Ibn ʿAṭiyyah, al-Qurṭubī, al-Khāzin Ibn ʿĀshūr).
Scholars differed on the meaning of “except for one to whom the Most Merciful grants permission and whose word He is Pleased with.” Some assert that both permission and approval refer to the intercessor (e.g., al-Ṭabarī, al-Qurṭubī, Ibn ʿĀshūr); others said both refer to the one interceded for (e.g., al-Wāḥidī, al-Rāzī); while a third view, adopted by Ibn al-Qayyim and Ibn Taymiyyah, combines both: permission is for the intercessor, and approval of speech is for the one interceded for.
Ibn al-Qayyim clarifies: “As for the Associators, Allah neither approves of them nor of their words, and so does not permit intercessors to plead on their behalf.” Ibn ʿĀshūr explains: “On that Day, people will not speak to one another except in hushed whispers, nor will they dare to intercede for those whose benefit they seek. The Majesty of Allah and the awe of His Presence will restrain them from interceding—except with His permission. This delivers a clear message of despair to the Associators, who vainly hope to find intercessors before Allah.”
Scholars differed on the meaning of “except for one to whom the Most Merciful grants permission and whose word He is Pleased with.” Some assert that both permission and approval refer to the intercessor (e.g., al-Ṭabarī, al-Qurṭubī, Ibn ʿĀshūr); others said both refer to the one interceded for (e.g., al-Wāḥidī, al-Rāzī); while a third view, adopted by Ibn al-Qayyim and Ibn Taymiyyah, combines both: permission is for the intercessor, and approval of speech is for the one interceded for.
Ibn al-Qayyim clarifies: “As for the Associators, Allah neither approves of them nor of their words, and so does not permit intercessors to plead on their behalf.” Ibn ʿĀshūr explains: “On that Day, people will not speak to one another except in hushed whispers, nor will they dare to intercede for those whose benefit they seek. The Majesty of Allah and the awe of His Presence will restrain them from interceding—except with His permission. This delivers a clear message of despair to the Associators, who vainly hope to find intercessors before Allah.”
Arabic explanations of the Qur’an:
يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ وَلَا يُحِيطُونَ بِهِۦ عِلۡمٗا
﴾110﴿ He Knows what lies before them and what lies behind them,[194] while they encompass not Him in knowledge in the least.[195]
[194] God Almighty Knows what lies ahead of all creatures—what they will face in the Hereafter—and He Knows what lies behind them of worldly matters and deeds they have done therein (cf. al-Ṭabarī, al-Zajjāj, al-Samʿānī, al-Samarqandī, al-Shawkānī).
Scholars have offered various interpretations of the phrase “He Knows what lies before them and what lies behind them”: al-Kalbī claims it refers to matters of the Hereafter and the world, respectively; Mujāhid sees it as worldly deeds and the Hereafter’s reward and Punishment; al-Ḍaḥḥāk interprets it as all that has passed and all that is yet to come. Others, like al-Biqāʿī, understand it as what is known to them versus what is hidden from them; while Ibn ʿĀshūr takes it to mean outward actions and inward intentions (cf. al-Rāzī, al-Biqāʿī, Ibn ʿĀshūr).
Ibn ʿĀshūr opines that “He Knows what lies before them and what lies behind them” is an explanatory, independent statement—serving as the answer to a potential question from someone who might ask: “What qualifies a servant for God’s approval such that intercession is permitted for him?” The aya responds in a general manner, clarifying that such permission is granted in accordance with God’s encompassing Knowledge of all His servants.
[195] Alternatively, it could be translated as: “… they do not encompass—by their knowledge—what lies before them nor what lies behind them.”
Scholars differ on the referent of the pronoun bihi (“with it/by Him”) in the aya. Ibn al-Qayyim notes two main views: that it refers to God—i.e., “they do not encompass Allah in Knowledge”—or that it refers to what lies before them and what lies behind them. The latter view implies the former, for if they cannot comprehend His created knowledge, then all the more so His Divine Essence. Among those who hold that the pronoun refers to what lies before them and what lies behind them are al-Wāḥidī, al-Rāzī, al-Rasʿanī, and Ibn Taymiyyah. al-Rāzī prefers this view based on proximity and the context of Divine warning. Ibn Taymiyyah affirms that if creation itself cannot be fully grasped, then the Creator is beyond all comprehension. Those who hold the pronoun refers to God Almighty include Muqātil ibn Sulaymān, al-Ṭabarī, al-Samʿānī, al-Qurṭubī, Ibn Juzayy, al-Shawkānī, and al-Alūsī.
Scholars have offered various interpretations of the phrase “He Knows what lies before them and what lies behind them”: al-Kalbī claims it refers to matters of the Hereafter and the world, respectively; Mujāhid sees it as worldly deeds and the Hereafter’s reward and Punishment; al-Ḍaḥḥāk interprets it as all that has passed and all that is yet to come. Others, like al-Biqāʿī, understand it as what is known to them versus what is hidden from them; while Ibn ʿĀshūr takes it to mean outward actions and inward intentions (cf. al-Rāzī, al-Biqāʿī, Ibn ʿĀshūr).
Ibn ʿĀshūr opines that “He Knows what lies before them and what lies behind them” is an explanatory, independent statement—serving as the answer to a potential question from someone who might ask: “What qualifies a servant for God’s approval such that intercession is permitted for him?” The aya responds in a general manner, clarifying that such permission is granted in accordance with God’s encompassing Knowledge of all His servants.
[195] Alternatively, it could be translated as: “… they do not encompass—by their knowledge—what lies before them nor what lies behind them.”
Scholars differ on the referent of the pronoun bihi (“with it/by Him”) in the aya. Ibn al-Qayyim notes two main views: that it refers to God—i.e., “they do not encompass Allah in Knowledge”—or that it refers to what lies before them and what lies behind them. The latter view implies the former, for if they cannot comprehend His created knowledge, then all the more so His Divine Essence. Among those who hold that the pronoun refers to what lies before them and what lies behind them are al-Wāḥidī, al-Rāzī, al-Rasʿanī, and Ibn Taymiyyah. al-Rāzī prefers this view based on proximity and the context of Divine warning. Ibn Taymiyyah affirms that if creation itself cannot be fully grasped, then the Creator is beyond all comprehension. Those who hold the pronoun refers to God Almighty include Muqātil ibn Sulaymān, al-Ṭabarī, al-Samʿānī, al-Qurṭubī, Ibn Juzayy, al-Shawkānī, and al-Alūsī.
Arabic explanations of the Qur’an:
۞ وَعَنَتِ ٱلۡوُجُوهُ لِلۡحَيِّ ٱلۡقَيُّومِۖ وَقَدۡ خَابَ مَنۡ حَمَلَ ظُلۡمٗا
﴾111﴿ [196]And succumbed shall be all faces before the Ever-Living, the All-Sufficient;[197] and truly lost is the one who bears injustice.[198]
[196] This aya powerfully opens with a scene of complete submission. The word ʿanat (succumbed) signifies total surrender and humiliation (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah), capturing the awe and helplessness of all creatures before God on the Day of Resurrection. The term al-wujūh (faces) is used metonymically for all persons, as the face is the most expressive and honourable part of the human being because it is the most visible and symbolically significant part of the human body, where dignity or disgrace is most clearly seen (cf. al-Zamakhsharī, al-Bayḍāwī, Abū Ḥayyān, Abū al-Suʿūd).
The definite article al- in al-wujūh (“the faces”) is generally understood to signify totality—indicating that all faces are humbled in awe before God (cf. al-Rāzī, al-Ṭabarī). Accordingly, the clause “… and truly lost is he who bears injustice” functions as a rhetorical caution, marking the divergence in outcomes: those who come burdened with injustice shall suffer unrelenting ruin, while those who come with righteousness will find their fear transformed into peace and jubilation. Alternatively, some exegetes maintain that al-wujūh implicitly means wujūh al-mujrimīn (“the faces of the criminals”), wherein the definite article al- replaces a possessive phrase. This interpretation is reinforced by the clause “… and truly lost is he who bears injustice,” which in this reading becomes a parenthetical remark offering explanatory cause (taʿlīl)—i.e., their abasement is due to the inevitable loss of all who bear injustice. Others interpret the clause as circumstantial (ḥāl) or as an independent statement that clarifies the reason behind their humiliation (cf. al-Alūsī, Ibn ʿĀshūr).
[197] The two Divine Names al-Ḥayy (the Ever-Living) and al-Qayyūm (the All-Sufficient, Sustainer of all) affirm God Almighty’s Absolute Life and Sustaining Power—He is Self-subsisting and sustains all things, while needing none. The awe evoked by these Names explains why all faces succumb to Him.
[198] The term ḥamala ẓulman (bears injustice) includes shirk (Associating partners with God) as the gravest form of injustice, but it also extends to all who wrong themselves by Denial, hypocrisy, or sin (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Ibn ʿAṭiyyah adds: “Injustice (ẓulm) encompasses both idolatry and sins. The loss and ruin of each bearer shall be in proportion to the injustice he has borne: the ruin of the Associator is absolute, whereas the ruin of the sinner is restricted in scope and duration of punishment.”
The definite article al- in al-wujūh (“the faces”) is generally understood to signify totality—indicating that all faces are humbled in awe before God (cf. al-Rāzī, al-Ṭabarī). Accordingly, the clause “… and truly lost is he who bears injustice” functions as a rhetorical caution, marking the divergence in outcomes: those who come burdened with injustice shall suffer unrelenting ruin, while those who come with righteousness will find their fear transformed into peace and jubilation. Alternatively, some exegetes maintain that al-wujūh implicitly means wujūh al-mujrimīn (“the faces of the criminals”), wherein the definite article al- replaces a possessive phrase. This interpretation is reinforced by the clause “… and truly lost is he who bears injustice,” which in this reading becomes a parenthetical remark offering explanatory cause (taʿlīl)—i.e., their abasement is due to the inevitable loss of all who bear injustice. Others interpret the clause as circumstantial (ḥāl) or as an independent statement that clarifies the reason behind their humiliation (cf. al-Alūsī, Ibn ʿĀshūr).
[197] The two Divine Names al-Ḥayy (the Ever-Living) and al-Qayyūm (the All-Sufficient, Sustainer of all) affirm God Almighty’s Absolute Life and Sustaining Power—He is Self-subsisting and sustains all things, while needing none. The awe evoked by these Names explains why all faces succumb to Him.
[198] The term ḥamala ẓulman (bears injustice) includes shirk (Associating partners with God) as the gravest form of injustice, but it also extends to all who wrong themselves by Denial, hypocrisy, or sin (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Ibn ʿAṭiyyah adds: “Injustice (ẓulm) encompasses both idolatry and sins. The loss and ruin of each bearer shall be in proportion to the injustice he has borne: the ruin of the Associator is absolute, whereas the ruin of the sinner is restricted in scope and duration of punishment.”
Arabic explanations of the Qur’an:
وَمَن يَعۡمَلۡ مِنَ ٱلصَّٰلِحَٰتِ وَهُوَ مُؤۡمِنٞ فَلَا يَخَافُ ظُلۡمٗا وَلَا هَضۡمٗا
﴾112﴿ But whoever does of[199] the righteous deeds while he is a Believer shall have no fear of injustice, nor of forfeiture.[200]
[199] “Of ” here stands for min (lit. from). al-Qurṭubī explains: “The preposition min in His saying min al-ṣāliḥāt (“of the righteous deeds”) denotes partiality—that is, some of the righteous deeds. Others said it indicates genus ˹the entire category or class of righteous deeds˺.” (See also Ibn ʿAṭiyyah, al-Bayḍāwī).
al-Biqāʿī has it that: “Since man is a vessel of weakness—even when striving earnestly—Allah, Exalted be He, said: “of the righteous deeds” (min al-ṣāliḥāt), meaning those which Allah has commanded him according to his capacity; for no one can ever fully render Allah His due, and none engages the religion with excessive rigidity but that it overcomes him.”
[200] Whoever does of righteous deeds while being a Believer in God, in His Promise and His Warning, not associating anything with Him—then he shall not fear injustice, whereby his misdeeds would be increased, nor deprivation, whereby his good deeds would be diminished (cf. al-Ṭabarī, al-Qurṭubī, al-Bayḍāwī, al-Saʿdī).
al-Biqāʿī has it that: “Since man is a vessel of weakness—even when striving earnestly—Allah, Exalted be He, said: “of the righteous deeds” (min al-ṣāliḥāt), meaning those which Allah has commanded him according to his capacity; for no one can ever fully render Allah His due, and none engages the religion with excessive rigidity but that it overcomes him.”
[200] Whoever does of righteous deeds while being a Believer in God, in His Promise and His Warning, not associating anything with Him—then he shall not fear injustice, whereby his misdeeds would be increased, nor deprivation, whereby his good deeds would be diminished (cf. al-Ṭabarī, al-Qurṭubī, al-Bayḍāwī, al-Saʿdī).
Arabic explanations of the Qur’an:
وَكَذَٰلِكَ أَنزَلۡنَٰهُ قُرۡءَانًا عَرَبِيّٗا وَصَرَّفۡنَا فِيهِ مِنَ ٱلۡوَعِيدِ لَعَلَّهُمۡ يَتَّقُونَ أَوۡ يُحۡدِثُ لَهُمۡ ذِكۡرٗا
﴾113﴿ Thus,[201] have We sent it down—an Arabic Qur’an[202]—and We have diversified within it warnings,[203] that they may become Mindful, or that it may awaken remembrance within them.[204]
[201] K-dhālika (lit. “like so”) marks a rhetorical parallel. According to al-Wāḥidī, it signifies: “Just as We made things clear in this sura, We sent it down as an Arabic Qur’an, wherein We varied the forms of warning and detailed the types of punishment it contains.” al-Zamakhsharī adds that “k-dhālika” here conjoins with “thus We recount”—meaning: “Just as We revealed these ayas imbued with threat, so too have We revealed the entire Qur’an along that same pattern—reiterating therein ayas of warning.” This usage reinforces the thematic consistency of Divine admonition across revelation.
[202] God Almighty sent down the Qur’an in the language of, its first audience, the Arabs—clear and lucid—so that its meanings may be understood (cf. al-Ṭabarī, al-Wāḥidī, al-Zamakhsharī, al-Saʿdī).
Ibn ʿĀshūr adds: “Therein is an implicit reminder of Divine favour upon the Arabs, and a reproach of the Associators among them—inasmuch as they turned away from it and denied it. As the Exalted said: “We have indeed sent down to you a Book in which is your own laudable mention—will you not then reason?” (21: 10)
[203] al-Saʿdī explains: “And We varied within it warnings—that is, We diversified them in many forms: at times by mentioning His Names that denote Justice and Retribution; at times by recounting the punishments He unleashed upon former nations, commanding succeeding generations to take heed; at times by describing the consequences of sins and the spiritual defilement they incur; at times by evoking the terrors of the Day of Resurrection and its disturbing, alarming events; and at times by detailing Hell and its manifold Punishments and diverse torments. All of this is a mercy to the servants.”
[204] The phrase “that they may become Mindful, or that it may awaken remembrance within them” offers layered possibilities. Ibn Kathīr interprets it as either leading people to abstain from sins, prohibitions, and immoral acts, or prompting them to obedience and nearness through good deeds. al-Samʿānī expands the range of meaning: the remembrance (dhikr) could signify a moment of reflection and moral awakening; or a recollection of punishment that deters them from sin; or even, according to some, the bestowal of honour (dhikr as “renown” or “laudable mention”) for those who Believe in it. As a result, the aya encapsulates both the corrective and uplifting functions of Divine warning.
[202] God Almighty sent down the Qur’an in the language of, its first audience, the Arabs—clear and lucid—so that its meanings may be understood (cf. al-Ṭabarī, al-Wāḥidī, al-Zamakhsharī, al-Saʿdī).
Ibn ʿĀshūr adds: “Therein is an implicit reminder of Divine favour upon the Arabs, and a reproach of the Associators among them—inasmuch as they turned away from it and denied it. As the Exalted said: “We have indeed sent down to you a Book in which is your own laudable mention—will you not then reason?” (21: 10)
[203] al-Saʿdī explains: “And We varied within it warnings—that is, We diversified them in many forms: at times by mentioning His Names that denote Justice and Retribution; at times by recounting the punishments He unleashed upon former nations, commanding succeeding generations to take heed; at times by describing the consequences of sins and the spiritual defilement they incur; at times by evoking the terrors of the Day of Resurrection and its disturbing, alarming events; and at times by detailing Hell and its manifold Punishments and diverse torments. All of this is a mercy to the servants.”
[204] The phrase “that they may become Mindful, or that it may awaken remembrance within them” offers layered possibilities. Ibn Kathīr interprets it as either leading people to abstain from sins, prohibitions, and immoral acts, or prompting them to obedience and nearness through good deeds. al-Samʿānī expands the range of meaning: the remembrance (dhikr) could signify a moment of reflection and moral awakening; or a recollection of punishment that deters them from sin; or even, according to some, the bestowal of honour (dhikr as “renown” or “laudable mention”) for those who Believe in it. As a result, the aya encapsulates both the corrective and uplifting functions of Divine warning.
Arabic explanations of the Qur’an:
Translation of the Meanings of the Noble Qur'an - English Translation - Dr. Waleed Bleyhesh Omary (in progress) - Translations’ Index
Translated by Dr. Waleed Bleyhesh Omary