Surah 14. Ibrahim

Alif. Lam. Ra.¹ A DIVINE WRIT [is this - a revelation] which We have bestowed upon thee from on high in order that thou might bring forth all mankind, by their Sustainer's leave, out of the depths of darkness into the light: onto the way that leads to the Almighty, the One to whom all praise is due -

  - Mohammad Asad

See Appendix II; also surah {11}, note [1].

Alif L'am Ra. O Muhammad! This is a Book which We have revealed to you so that you may bring mankind out of utter darkness (ways of ignorance) to the light; by the leave of their Rabb, to the Way of the Mighty, the Praiseworthy (Allah),

  - Muhammad Farooq-i-Azam Malik

Alif-Lãm-Ra. 'This is' a Book which We have revealed to you 'O Prophet' so that you may lead people out of darkness and into light, by the Will of their Lord, to the Path of the Almighty, the Praiseworthy-

  - Mustafa Khattab

Alif. Lam. Ra. (This is) a Scripture which We have revealed unto thee (Muhammad) that thereby thou mayst bring forth mankind from darkness unto light, by the permission of their Lord, unto the path of the Mighty, the Owner of Praise.

  - Marmaduke Pickthall

Alif Lam Ra. A Book which We have revealed unto thee in order that thou mightest lead mankind out of the depths of darkness into light by the leave of their Lord to the Way of (Him) Exalted in Power Worthy of all Praise! ^{1870 1871}

  - Abdullah Yusuf Ali

It is insisted on that every Prophet speaks not from himself but from Allah. His leading into the light is but by the grace and mercy of Allah, not by any power of his own, or by any merit of those who hear him.

In this and the next verse where the sentence is completed, three qualities of Allah are mentioned, viz., (1) His exalted position above all Creation; (2) His goodness, which entitles Him, and Him alone, to Praise- and (3) His Power in all heaven and earth. Thus He stands in no need of man's worship; His goodness is all for the good of man (and His creatures); and His control over His creatures is complete; so He can carry out His Will and Plan.

to God, unto whom all that is in the heavens and all that is on earth, belongs. But woe unto those who deny the truth: for suffering severe

  - Mohammad Asad

the One to Whom belongs all that is in the heavens and the earth. Woe to the unbelievers, for they will be sternly punished.

  - Muhammad Farooq-i-Azam Malik

Allah, to Whom belongs whatever is in the heavens and whatever is on the earth. And woe to the disbelievers because of a severe torment!

  - Mustafa Khattab

Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. And woe unto the disbelievers from an awful doom.

  - Marmaduke Pickthall

Of Allah to Whom do belong all things in the heavens and on earth! But alas for the Unbelievers for a terrible Penalty (their Unfaith will bring them)! ¹⁸⁷²

  - Abdullah Yusuf Ali

See the last note. That being the case, in what a sad plight are those who reject the Faith and Grace offered to them, and draw down on themselves all the terrible consequences of that rejection,-the Wrath to come!

awaits those who choose the life of this world as the sole object of their love,² preferring it to [all thought of] the life to come, and who turn others away from the path of God and try to make it appear crooked. Such as these have indeed gone far astray!

  - Mohammad Asad

According to Zamakhshari and Razi, this is the real meaning of the verbal form yastahibbun in the above context - implying that such an all-absorbing, exclusive love of the life of this world leads inevitably to a denial of moral truths.

They are the ones who love the life of this world more than the hereafter, who debar others from the Way of Allah and seek to make it crooked: they have gone far astray into error.

  - Muhammad Farooq-i-Azam Malik

'They are' the ones who favour the life of this world over the Hereafter and hinder 'others' from the Way of Allah, striving to make it 'appear' crooked. It is they who have gone far astray.

  - Mustafa Khattab

Those who love the life of the world more than the Hereafter, and debar (men) from the way of Allah and would have it crooked: such are far astray.

  - Marmaduke Pickthall

Those who love the life of this world more than the Hereafter who hinder (men) from the Path of Allah and seek therein something crooked: they are astray by a long distance. ¹⁸⁷³

  - Abdullah Yusuf Ali

The Unbelievers are here characterised in three ways: (1) they love this ephemeral life and its vanities more than the true Life which goes into the Hereafter; (2) they not only harm themselves but mislead others, (3) their own crooked minds search for something crooked in Allah's straight Path (Cf. vii. 45). But in doing so, they go farther and farther from the Truth.

AND NEVER have We sent forth any apostle otherwise than [with a message] in his own people's tongue, so that he might make [the truth] clear unto them;³ but God lets go astray him that wills [to go astray], and guides him that wills [to be guided] - for He alone is almighty, truly wise.⁴

  - Mohammad Asad

Since every divine writ was meant to be understood by man, it is obvious that each had to be formulated in the language of the people whom the particular prophet was addressing in the first instance; and the Qur'an - notwithstanding its universal import (cf. note [126] on 7:158 ) - is no exception in this respect.

Or: "God lets go astray whomever He wills, and guides whomever He wills". All Qur'anic references to God's "letting man go astray" must be understood against the background of {2:26-27} - "none does He cause to go astray save the iniquitous, who break their bond with God" (regarding which latter expression, see surah {2}, note [19]): that is to say, man's "going astray" is a consequence of his own attitudes and inclinations and not a result of an arbitrary "predestination" in the popular sense of this word (cf. surah {2}, note [7]). In his commentary on the above verse, Zamakhshari stresses this aspect of free choice on the part of man and points out that "God does not cause anyone to go astray except one who, as He knows, will never attain to faith; and He does not guide anyone aright except one who, as He knows, will attain to faith. Hence, the [expression] 'causing to go astray' denotes [God's] leaving [one] alone (takhliyah) and depriving [him] of all favour, whereas [the expression] 'guidance' denotes [His] grant of fulfilment (tawfiq) and favour.... Thus, He does not forsake anyone except those who deserve to be forsaken, and does not bestow His favour upon anyone except those who deserve to be favoured." Commenting on the identical phrase occurring in 16:93 , Zamakhshari states: "[God] forsakes him who, as He knows, will [consciously] choose to deny the truth and will persevere in this [denial]; and...He bestows His favour upon him who, as He knows, will choose faith: which means that He makes the issue dependent on [man's] free choice (al-ikhtiyar), and thus on his deserving either [God's] favour or the withdrawal of [His] aid...and does not make it dependent on compulsion [i.e., predestination], which would rule out [man's] deserving anything of the above."

We have not sent any Rasool except that he speaks the language of his own people, so that he could explain to them clearly. Then Allah leaves in error whom He will and guides whom He pleases: He is the Mighty, the Wise.

  - Muhammad Farooq-i-Azam Malik

We have not sent a messenger except in the language of his people to clarify 'the message' for them. Then Allah leaves whoever He wills to stray and guides whoever He wills. And He is the Almighty, All-Wise.

  - Mustafa Khattab

And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise.

  - Marmaduke Pickthall

We sent an apostle except (to teach) in the language of his (own) people in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power Full of Wisdom. ^{1874 1875}

  - Abdullah Yusuf Ali

If the object of a Message is to make things clear, it must be delivered in the language current among the people to whom the Messenger is sent. Through them it can reach all mankind. There is even a wider meaning for "language". It is not merely a question of alphabets, letters, or words. Each age or people-or world in a psychological sense- casts its thoughts in a certain mould or form. Allah's Message-being universal-can be expressed in all moulds and forms, and is equally valid and necessary for all grades of humanity, and must therefore be explained to each according to his or her capacity or receptivity. In this respect the Qur-an is marvellous. It is for the simplest as well as the most advanced.

'Whom He pleases'; the usual expression for Mashiyat, the universal Will and Plan, which is all-wise and on the highest plane of goodness and righteousness.

And [thus], indeed, have We sent forth Moses with Our messages [and this Our command]: "Lead thy people out of the depths of darkness into the light, and remind them of the Days of God!"⁵ Verily, in this [reminder] there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God].

  - Mohammad Asad

In ancient Arabian tradition, the terms "day" or "days" were often used to describe momentous historical events (e.g., ayyam al-'arab as a metonym for the inter-tribal wars of pre-Islamic Arabia). However, in view of the frequent Qur'anic application of the word "day" to eschatological concepts - e.g., the "Last Day", the "Day of Resurrection", the "Day of Reckoning", and so forth - and, particularly, in view of 45:14 , where the expression "the Days of God" unmistakably points to His judgment at the end of time - it is only logical to assume that in the present context this expression bears the same significance: namely, God's final judgment of man on the Day of Resurrection. The use of the plural form ("the Days of God") is perhaps meant to bring out the idea that the "Day" of which the Qur'an so often speaks has nothing to do with human time-definitions but, rather, alludes to an ultimate reality in which the concept of "time" has neither place nor meaning.

We sent Musa with Our signs, saying: "Lead your people out of utter darkness into light, and remind them to learn lessons from the Days of Allah (Divine history)." Surely there are signs in this for every steadfast, thankful person.

  - Muhammad Farooq-i-Azam Malik

Indeed, We sent Moses with Our signs, 'ordering him,' 'Lead your people out of darkness and into light, and remind them of Allah's days 'of favour'.' Surely in this are signs for whoever is steadfast, grateful.

  - Mustafa Khattab

We verily sent Moses with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of Allah. Lo! therein are revelations for each steadfast, thankful (heart).

  - Marmaduke Pickthall

We sent Moses with Our Signs (and the command) "Bring out thy people from the depths of darkness into light and teach them to remember the Days of Allah." Verily in this there are Signs for such as are firmly patient and constant grateful and appreciative. ^{1876 1877}

  - Abdullah Yusuf Ali

"The Days of Allah": the days when Allah's mercy was specially shown to them. Every day and every hour and minute, Allah's grace flows to us abundantly, but there are special events in personal or national history which may be commemorated as Red-letter Days. Those to the Israelites were set out in great detail in ii. 30-61 and on other places.

Sabbar is the intensive form, and includes all the ideas implied in Sabr (ii. 45 and n. 61, and ii. 153 n. 157) in an intensive degree. Shakur and Shakir have in them the idea of appreciation, recognition, gratitude as shown in deeds of goodness and righteousness. Both terms are applied to Allah as well as to men. A slight distinction in shades of meaning may be noted. Shakur implies that the appreciation is even for the smallest favours and response on the other side; it is a mental attitude independent of specific facts. Shakir implies bigger and more specific things.

And, lo,⁶ Moses spoke [thus] unto his people: "Remember the blessings which God bestowed upon you when He saved you from Pharaoh's people who afflicted you with cruel suffering, and slaughtered your sons, and spared [only] your women⁷ - which was an awesome trial from your Sustainer.

  - Mohammad Asad

For this rendering of the particle idh, see surah {2}, note [21].

Cf. 2:49 : also Exodus i. 15-16 and 22.

Recall! When Musa said to his people: "Remember Allah's favor to you when He delivered you from the people of Fir'on (Pharaoh), who subjected you to cruel afflictions, putting your sons to death and sparing your females, and in this there was a tremendous trial from your Rabb."

  - Muhammad Farooq-i-Azam Malik

'Consider' when Moses said to his people, 'Remember Allah's favour upon you when He rescued you from the people of Pharaoh, who afflicted you with dreadful torment- slaughtering your sons and keeping your women. That was a severe test from your Lord.

  - Mustafa Khattab

And (remind them) how Moses said unto his people: Remember Allah's favor unto you when He delivered you from Pharaoh's folk who were afflicting you with dreadful torment, and were slaying your sons and sparing your women; that was a tremendous trial from your Lord.

  - Marmaduke Pickthall

Remember! Moses said to his people: "Call to mind the favor of Allah to you when He delivered you from the people of Pharaoh: They set you hard tasks and punishments slaughtered your sons and let your womenfolk live: therein was a tremendous trial from your Lord." ¹⁸⁷⁸

  - Abdullah Yusuf Ali

Cf. ii. 49. The reference back to Israel and Moses serves a double purpose-as an appeal to the People of the Book, and as a reminder to the Quraish of the favour now conferred on them by the coming among them of a greater Prophet than Moses.

And [remember the time] when your Sustainer made [this promise] known: 'If you are grateful [to Me], I shall most certainly give you more and more;⁸ but if you are ungrateful, verily, My chastisement will be severe indeed!'"

  - Mohammad Asad

I.e., "even more than you deserve".

Remember that your Rabb had forewarned: "If you are grateful, I will bestow abundance upon you, but if you are ungrateful (then you should know that) My punishment will be terrible indeed."

  - Muhammad Farooq-i-Azam Malik

And 'remember' when your Lord proclaimed, 'If you are grateful, I will certainly give you more. But if you are ungrateful, surely My punishment is severe.''

  - Mustafa Khattab

And when your Lord proclaimed: If ye give thanks, I will give you more; but if ye are thankless, lo! my punishment is dire.

  - Marmaduke Pickthall

And remember! your Lord caused to be declared (publicly): "If ye are grateful I will add more (favors) unto you; but if ye show ingratitude truly My punishment is terrible indeed." ¹⁸⁷⁹

  - Abdullah Yusuf Ali

The various shades of meaning in Shakara are explained in n. 1877 above. Kafara implies: (1) to reject Faith, as in ii. 6 and n. 30; (2) to be ungrateful for mercies and favours received, as here; (3) to resist Allah or Faith, as in iii. 13; (4) to deny (the Signs of Allah), as in iii. 21, or deny the mission of Messengers, as in xiv. 9. Kafir in the most general sense may be translated "Unbeliever".

And Moses added: "If you should [ever] deny the truth - you and whoever else lives on earth, all of you - [know that,] verily, God is indeed self-sufficient, ever to be praised!"

  - Mohammad Asad

Musa said: "If you and all the dwellers of the earth become thankless, you should know that He does not stand in need of any of you, surely Allah is the Self-sufficient, Praiseworthy."

  - Muhammad Farooq-i-Azam Malik

Moses added, 'If you along with everyone on earth were to be ungrateful, then 'know that' Allah is indeed Self-Sufficient, Praiseworthy.'

  - Mustafa Khattab

And Moses said: Though ye and all who are in the earth prove thankless, lo! Allah verily is Absolute, Owner of Praise.

  - Marmaduke Pickthall

And Moses said: "If ye show ingratitude ye and all on earth together--yet is Allah Free of all wants Worthy of all praise. ^{1880 1881}

  - Abdullah Yusuf Ali

Ingratitude not only in feeling or words, but in disobedience, and wilful rejection and rebellion. If the whole of you band together against Allah, you do not detract from Allah's power one atom, because, Allah does not depend upon you for anything, and His goodness and righteousness and praiseworthiness cannot be called in question by your contumacy.

Cf- xxii. 64, xxix. 6, xxv. 15, lxvii. 38.

HAVE THE STORIES of those [deniers of the truth] who lived before you never yet come within your ken - [the stories of] the people of Noah, and of [the tribes of] 'Ad and Thamud, and of those who came after them? None knows them [now] save God.⁹ There came unto them their apostles with all evidence of the truth - but they covered their mouths with their hands¹⁰ and answered: "Behold, we refuse to regard as true the message with which you [claim to] have been entrusted; and, behold, we are in grave doubt, amounting to suspicion, about [the meaning of] your call to us!"¹¹

  - Mohammad Asad

I.e., they have disappeared from the face of the earth, and none save God knows today how many they were and how they lived. See verse {14} and note [18] below.

Lit., "they put their hands into their mouths" - an idiomatic phrase indicating one's inability to refute a reasonable proposition by cogent, logical counter-arguments: for the out-of-hand rejection of the apostles' message by their recalcitrant compatriots cannot by any means be regarded as an "argument".

See surah {11}, note [92]. It is to be noted that whereas in 11:62 this reply is placed in the mouth of people of one particular community - the Thamud - and is phrased in the singular ("thy call to us"), it appears here in the plural ("your call to us") and represents the gist of the answers given by various communities to various prophets. This generalization, underlying the entire subsequent account and containing echos of several Qur'anic narratives relating to the experiences of individual apostles of earlier times, is obviously meant to bring out the symptomatic character of the attitude referred to: the stubborn attitude of people who either deny God altogether, or- while not consciously denying His existence - yet feel compelled to interpose all manner of imaginary "mediators" (thought to be divine or semi-divine) between themselves and Him, thus denying, by implication, His omniscience and omnipotence.

Have you not heard the information of those who passed away before you, the people of Nuh (Noah), `Ad and Thamud, and those who came after them? Allah Alone knows them. Their Rasools came to them with clear signs; but they bit their hands with their mouths and said: "Certainly we reject the Message with which you have been sent and certainly we strongly doubt the faith to which you invite us."

  - Muhammad Farooq-i-Azam Malik

Have you not 'already' received the stories of those who were before you: the people of Noah, 'Âd, Thamûd, and those after them? Only Allah knows how many they were. Their messengers came to them with clear proofs, but they put their hands over their mouths¹ and said, 'We totally reject what you have been sent with, and we are certainly in alarming doubt about what you are inviting us to.'

  - Mustafa Khattab

 This can mean that the disbelievers bit their own hands in rage, or they covered their own mouths mockingly, or that they put their hands over their messengers’ mouths to silence them.

Hath not the history of those before you reached you: the folk of Noah. and (the tribes of) Aad and Thamud, and those after them? None save Allah knoweth them. Their messengers came unto them with clear proofs, but they thrust their hands into their mouths, and said: Lo! we disbelieve in that wherewith ye have been sent, and lo! we are in grave doubt concerning that to which ye call us.

  - Marmaduke Pickthall

Has not the story reached you (O people!) of those who (went) before you? of the people of Noah and `Ad and Thamud? and of those who (came) after them? None knows them but Allah. To them came apostles with Clear (Signs); but they put their hands up to their mouths and said: "We do deny (the mission) on which ye have been sent and we are really in suspicious (disquieting) doubt as to that to which ye invite us." ^{1882 1883 1884}

  - Abdullah Yusuf Ali

Even the names of all the Prophets are not known to men, much less the details of their story. If some "news" of them (for the word translated "story" may also be translated "news") reaches us, it is to give us spiritual instruction for our own lives.

That is, either that the Unbelievers metaphorically put their hands up to the mouths of the Prophets to try to prevent them from proclaiming their Message, or that the Unbelievers put up their fingers to their own mouths, as much as to say "Don't listen to them," or bite their own fingers in token of incontinent rage. Whatever construction we adopt, the meaning is that they were intolerant of their prophets even as the Quraish were intolerant of Al-Mustafa and did all they could to suppress Allah's Truth.

Cf. xi. 62. The distinction between Shakk and raib may be noted. Shakk is intellectual doubt, a doubt as to fact; is it so, or is it not? Raib is something more than intellectual doubt; a suspicion that there is fraud or deception; something that upsets your moral belief and causes a disquiet in your soul. In lii. 30, it is used as equivalent to "calamity" or "disaster", some punishment or evil. Both kinds of doubts and suspicions are hinted at against Prophets of Allah.

Said the apostles sent unto them:¹² "Can there be any doubt about [the existence and oneness of] God, the Originator of the heavens and the earth? It is He who calls unto you, so that He may forgive you [whatever is past] of your sins and grant you respite until a term [set by Him is fulfilled]."¹³ [But] they replied: "You are nothing but mortal men like ourselves! You want to turn us away from what our forefathers were wont to worship: well, then, bring us a clear proof [of your being God's message-bearers]!"

  - Mohammad Asad

Lit., "their apostles".

I.e., "until the end of your life in this world". This is, I believe, an indirect allusion to the calamities which are bound to befall, even in this world, "those who are bent on denying the truth" (see the last paragraph of 13:31 and the corresponding note [57]) - implying that they who consciously respond to the call of God, conveyed through His prophets, would be immune to this kind of suffering and would be graced with abiding spiritual happiness (cf. 13:29 ).

Their Rasools responded: "Are you doubting the existence of Allah, Who is the Creator of the heavens and the earth? He is the One Who invites you so that He may forgive your sins and give you respite till your appointed term." They said: "You are nothing but a human like us! You only wish to turn us away from the worship of those deities whom our forefathers used to worship. Bring us some clear sign."

  - Muhammad Farooq-i-Azam Malik

Their messengers asked 'them', 'Is there any doubt about Allah, the Originator of the heavens and the earth? He is inviting you in order to forgive your sins, and delay your end until your appointed term.'¹ They argued, 'You are no more than humans like us! You 'only' wish to turn us away from what our forefathers worshipped. So bring us some compelling proof.'

  - Mustafa Khattab

 It is out of Allah’s mercy that He does not hasten your punishment but delays your death until your destined time.

Their messengers said: Can there be doubt concerning Allah, the Creator of the heavens and the earth? He calleth you that He may forgive you your sins and reprieve you unto an appointed term. They said: Ye are but mortals like us, who would fain turn us away from what our fathers used to worship. Then bring some clear warrant.

  - Marmaduke Pickthall

Their apostles said: "Is there a doubt about Allah the Creator of the heavens and the earth? It is He Who invites you in order that He may forgive you your sins and give you respite for a term appointed!" They said: "Ah! ye are no more than human like ourselves! Ye wish to turn us away from the (gods) our fathers used to worship: then bring us some clear authority." ^{1885 1886}

  - Abdullah Yusuf Ali

The Prophets (generally) clear both kinds of doubt. "You cannot doubt the existence of Allah! Behold His works! We are not speaking for ourselves or deceiving you. We speak according to the Message of inspiration from Allah.- Notice that the doubters had said to the Prophets, "Ye invite us." The Prophets say: "It is Allah Who invites you, and He does it to save you by His grace, and give you plenty of time (but not indefinite time) for penitence and amendment."

Infidelity is illogical and argues in a circle. If the Prophet speaks of Allah, the Unbeliever says, "You are only a man!" "But I speak from Allah!" "Oh well! our ancestral ways of worship are good enough for us!" "What if they are wrong?" "What authority have you for saying so?" "The highest authority, that from Allah!" And so we come back full circle! Then the wicked rely on violence, but it recoils on them, and they perish.