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Surah 15. Al-Hijr

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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15:1
الٓر ۚ تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ وَقُرْءَانٍ مُّبِينٍ Alifl a mr a tilka a y a tu alkit a bi waqur a nin mubeen in
Alif. Lam. Ra.1 THESE ARE MESSAGES of revelation - of a discourse clear in itself and clearly showing the truth.2
  - Mohammad Asad

See Appendix II.

Regarding this lengthy rendering of the participial adjective mubin, see surah {12}, note [2]. In the above context, the term qur'an (which, whenever it appears without the definite article al denotes a solemn "recital" or "discourse") is preceded by the conjunction wa, which, in its simplest connotation, signifies "and"; but since it is used here to stress the present, particular instance of the divine writ (al-kitab), it can be omitted in the translation without affecting the meaning of the sentence.

Alif L'am Ra. These are the verses of the Divine Book, the Glorious Qur'an which makes the things clear.
  - Muhammad Farooq-i-Azam Malik
Alif-Lãm-Ra. These are the verses of the Book; the clear Quran.
  - Mustafa Khattab
Alif. Lam. Ra. These are verses of the Scripture and a plain Reading.
  - Marmaduke Pickthall
Alif Lam Ra. These are the Ayats of Revelation of a Qur'an that makes things clear. 1932 1933 1934
  - Abdullah Yusuf Ali

For these letters, see Appendix 1.

Cf. x. 1. and n. 1382.

Note how appropriately the different phrases in which the Qur-an is characterised bring out its different aspects as a Revelation. Let us just consider the phrases used at the beginning of the six A.L.M. Suras of which this is the last in order of arrangement. In x.1 we read, "Ayats (or verses or Signs) of the Book of Wisdom", the theme being the wonders of Allah's creation, and its relation to His Revelation. In xi. 1 we read, "a Book, with verses basic or fundamental, further explained in detail": the theme is Allah's Justice and punishment, to preserve the fundamental scheme of His Laws. In xii. 1 we read, "The Symbols verses of the Perspicuous Book"; the wonderful unfolding of Allah's Plan is explained in Joseph's story. In xiii. 1 we read, "The Signs (or verses) of the Book": the contrasts in the modes of Allah's Revelation and its reception by man are pointed out, but not illustrated by detailed examples as in Joseph's perspicuous story. In xiv. 1 we read, "A Book revealed to lead out of darkness into light": the theme being Abraham's prayer for man to be rescued from the darkness of false worship into the light of Unity. Here,in xv.1 we read, "Ayats (or verses) of Revelation,-of a Qur-an that makes things clear (or perspicuous)": the theme being an explanation of evil, and how Allah's Truth is protected from it.

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15:2
رُّبَمَا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ لَوْ كَانُوا۟ مُسْلِمِينَ Rubam a yawaddu alla th eena kafaroo law k a noo muslimeen a
And it will come to pass that those who are [now] bent on denying this truth will wish that they had surrendered themselves to God [in their lifetime].3
  - Mohammad Asad

Since this revelation - i.e., the Qur'an - is clear in itself and clearly shows the truth, those who deliberately reject it now will have no excuse on Resurrection Day. As so often in the Qur'an, the past tense in the expression alladhina kafaru is indicative of conscious intent (see surah {2} note [6]).

The Day will come when the unbelievers will wish that they were Muslims.
  - Muhammad Farooq-i-Azam Malik
'The day will come when' the disbelievers will certainly wish they had submitted 'to Allah'.1
  - Mustafa Khattab

 lit., had been Muslims.

It may be that those who disbelieve wish ardently that they were Muslims.
  - Marmaduke Pickthall
Again and again will those who disbelieve wish that they had bowed (to Allah's Will) in Islam. 1935
  - Abdullah Yusuf Ali

The time must inevitably come when those who allow themselves to be deceived by falsehood or deliberately break Allah's Law will find themselves in a terrible plight. They will then wish, ardently and again and again, that they had sought Allah's Will and walked in the light of Truth. That time may be early or late,-in this life, or at death, or at the Day of Judgment, but it must come. Man's own highest interest requires that he should awake to the Reality before it is too late for repentance.

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15:3
ذَرْهُمْ يَأْكُلُوا۟ وَيَتَمَتَّعُوا۟ وَيُلْهِهِمُ ٱلْأَمَلُ ۖ فَسَوْفَ يَعْلَمُونَ Th arhum yakuloo wayatamattaAAoo wayulhihimu alamalu fasawfa yaAAlamoon a
Leave them alone; let them eat and enjoy themselves the while the hope [of vain delights] beguiles them: for in time they will come to know [the truth].
  - Mohammad Asad
Leave them alone to eat and enjoy themselves and be deluded by false hopes, for soon they will find out the Truth.
  - Muhammad Farooq-i-Azam Malik
'So' let them eat and enjoy themselves and be diverted by 'false' hope, for they will soon know.
  - Mustafa Khattab
Let them eat and enjoy life, and let (false) hope beguile them. They will come to know!
  - Marmaduke Pickthall
Leave them alone to enjoy (the good things of this life) and to please themselves: let (false) Hope amuse them: soon will knowledge (undeceive them). 1936 1937
  - Abdullah Yusuf Ali

Literally, "to eat", Cf. v. 66 and n. 776.

The foolish and the wicked set great store by the pleasures of this world. In their pride they think they have all knowledge. In the fulness of knowledge they will see how wrong they were. Meanwhile those who have received the Light should not for a single moment wonder at the apparent prosperity of the ungodly in this world. They should leave them alone, confident in the goodness and justice of Allah.

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15:4
وَمَآ أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا وَلَهَا كِتَابٌ مَّعْلُومٌ Wam a ahlakn a min qaryatin ill a walah a kit a bun maAAloom un
And never have We destroyed any community [for its wrongdoing] unless a divine writ had [previously] been made known to it;4
  - Mohammad Asad

Lit., "unless it [the community] had a known divine writ (kitab ma'lum)" - i.e., unless the people in question had been shown through a divine writ the meaning of right and wrong, and had deliberately rejected this divine guidance: cf. the statement, in 26:208 , that "never have We destroyed any community unless it had had its warners", or in 6:131 , that God "would never destroy a community for its wrongdoing so long as its people are still unaware [of the meaning of right and wrong]".

Never did We destroy a town whose term of life was not ordained beforehand.
  - Muhammad Farooq-i-Azam Malik
We have never destroyed a society without a destined term.
  - Mustafa Khattab
And We destroyed no township but there was a known decree for it.
  - Marmaduke Pickthall
Never did We destroy a population that had not a term decreed and assigned beforehand. 1938
  - Abdullah Yusuf Ali

Kitabun ma'lum: literally, "a writing known". There are many shades of meaning implied, (1) For every people, as for every individual, there is a definite Term assigned: their faculty of choice gives them the opportunity of moulding their will according to Allah's Will, and thus identifying themselves with Allah's Universal Law. During that Term they will be given plenty of rope; after that Term is past, there will be no opportunity for repentance. (2) Neither the righteous nor the ungodly can hasten or delay the doom: Allah's Will must prevail, and He is All-Wise. (3) The destruction of a people is not an arbitrary punishment from Allah: the people bring it on themselves by their own choice; for the fixed Law or Decree of Allah is always made known to them beforehand, and in many ways.

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15:5
مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْٔخِرُونَ M a tasbiqu min ommatin ajalah a wam a yastakhiroon a
[but remember that] no community can ever forestall [the end of] its term - and neither can they delay [it].5
  - Mohammad Asad

I.e., every community - and, in the widest sense of this term, every civilization - has a God-willed, organic span of life resembling in this respect all other living organisms, destined to grow, to reach maturity and ultimately to decay. For the ethical implications of this law of nature and its bearing on the passage that follows, see 7:34 and the corresponding note [25].

No people can forestall their doom, nor can they postpone it.
  - Muhammad Farooq-i-Azam Malik
No people can advance their doom, nor can they delay it.
  - Mustafa Khattab
No nation can outstrip its term nor can they lag behind.
  - Marmaduke Pickthall
Neither can a people anticipate its Term nor delay it. 1939
  - Abdullah Yusuf Ali

Cf. vii. 34. Also see the last note.

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15:6
وَقَالُوا۟ يَـٰٓأَيُّهَا ٱلَّذِى نُزِّلَ عَلَيْهِ ٱلذِّكْرُ إِنَّكَ لَمَجْنُونٌ Waq a loo y a ayyuh a alla th ee nuzzila AAalayhi a l thth ikru innaka lamajnoon un
And yet, they [who deny the truth] say: "O thou unto whom this reminder has [allegedly] been bestowed from on high: verily, thou art mad!
  - Mohammad Asad
They say: "O you to whom the reminder (The Qur'an) is being revealed! You are surely insane.
  - Muhammad Farooq-i-Azam Malik
They say, 'O you to whom the Reminder1 is revealed! You must be insane!
  - Mustafa Khattab

 i.e., the Quran.

And they say: O thou unto whom the Reminder is revealed, lo! thou art indeed a madman!
  - Marmaduke Pickthall
They say: "O thou to whom the Message is being revealed! Truly thou art mad (or possessed)! 1940
  - Abdullah Yusuf Ali

Al-Mustafa was accused by the ungodly of being mad or possessed, because he spoke of higher things than they knew, and acted from motives purer and nobler than they could understand. So, in a minor degree, is the lot of all the righteous in the presence of an ungodly world. Their motives, actions, words, hopes, and aspirations are unintelligible to their fellows, and they are accused of being mad or out of their senses. But they know that they are on the right path, and it is the ungodly who are really acting against their own best interests.

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15:7
لَّوْ مَا تَأْتِينَا بِٱلْمَلَـٰٓئِكَةِ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ Law m a tateen a bi a lmal a ikati in kunta mina a l ssa diqeen a
Why dost thou not bring before us angels, if thou art a man of truth?"6
  - Mohammad Asad

Cf. {6:8-9}. The reference of the unbelievers to the Prophet's revelation is obviously sarcastic (Zamakhshari); hence my interpolation of the word "allegedly". Although these verses relate primarily to the pagan contemporaries of the Prophet, they broadly describe the negative attitude of unbelievers of all times.

Why don't you bring us the angels, if you are of the truthful ones?"
  - Muhammad Farooq-i-Azam Malik
Why do you not bring us the angels, if what you say is true?'
  - Mustafa Khattab
Why bringest thou not angels unto Us, if thou art of the truthful?
  - Marmaduke Pickthall
"Why bringest thou not angels to us if it be that thou hast the Truth?" 1941
  - Abdullah Yusuf Ali

Cf. vi. 8-9, and notes 840, 841. On the part of the unbelievers, this is a mere taunt. They neither believe in Allah nor in angels nor in revelation nor in any but material things. It is ridiculous to suppose that they could be taken seriously.

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15:8
مَا نُنَزِّلُ ٱلْمَلَـٰٓئِكَةَ إِلَّا بِٱلْحَقِّ وَمَا كَانُوٓا۟ إِذًا مُّنظَرِينَ M a nunazzilu almal a ikata ill a bi a l h aqqi wam a k a noo i th an mun th areen a
[Yet] We never send down angels otherwise than in accordance with the [demands of] truth;7 and [were the angels to appear now,] lo! they [who reject this divine writ] would have no further respite!8
  - Mohammad Asad

Sc., "and not just to satisfy a frivolous demand of people who refuse to consider a prophetic message on its merits". Moreover - as is evident from the next clause - an actual appearance of the angels to ordinary men would but presage the Day of Judgment (described in 78:39 as "the Day of Ultimate Truth") and, thus, the doom of the deniers of the truth spoken of here.

Cf. 6:8 - "had We sent down an angel, all would indeed have been decided", i.e., the Day of Judgment would have come.

O Muhammad, tell them: "We do not send down the angels except for just cause (to execute Our scourge), and when they come, people are not given respite.
  - Muhammad Farooq-i-Azam Malik
We do not send the angels down except for a just cause, and then 'the end of' the disbelievers will not be delayed.
  - Mustafa Khattab
We send not down the angels save with the Fact, and that case (the disbelievers) would not be tolerated.
  - Marmaduke Pickthall
We send not the angels down except for just cause: if they came (to the ungodly) behold! no respite would they have! 1942 1943
  - Abdullah Yusuf Ali

Angels are not sent down to satisfy the whim or curiosity of the unbelievers. They are sent to bring inspiration to Allah's messengers and to execute Allah's decrees.

If the angels were to appear before the ungodly, it would mean that they came to execute just punishment, and then there would be no hope of respite possible for the ungodly.

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15:9
إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ Inn a na h nu nazzaln a a l thth ikra wainn a lahu la ha fi th oon a
Behold, it is We Ourselves who have bestowed from on high, step by step, this reminder:9 and, behold, it is We who shall truly guard it [from all corruption].10
  - Mohammad Asad

I.e., the Qur'an. The grammatical form nazzalna implies a gradual revelation ("step by step") over a period of time, as has been pointed out by Zamakhshari in his commentary on 2:23 (see the last sentence of my corresponding note [14]).

This prophecy has been strikingly confirmed by the fact that the text of the Qur'an has remained free from all alterations, additions or deletions ever since it was enunciated by the Prophet in the seventh century of the Christian era; and there is no other instance of any book, of whatever description, which has been similarly preserved over such a length of time. The early-noted variants in the reading of certain words of the Qur'an, occasionally referred to by the classical commentators, represent no more than differences in respect of diacritical marks or of vocalisation, and, as a rule, do not affect the meaning of the passage in question. (See also note [11] on 85:22 , explaining the expression lawh mahfuz.)

Surely We have revealed this reminder (The Qur'an); and We will surely preserve it Ourself.
  - Muhammad Farooq-i-Azam Malik
It is certainly We Who have revealed the Reminder, and it is certainly We Who will preserve it.
  - Mustafa Khattab
Lo! We, even We, reveal the Reminder, and lo! We verily are its Guardian.
  - Marmaduke Pickthall
We have without doubt sent down the Message; and We will assuredly guard it (from corruption). 1944
  - Abdullah Yusuf Ali

The purity of the text of the Qur-an through fourteen centuries is a foretaste of the eternal care with which Allah's Truth is guarded through all ages. All corruptions, inventions, and accretions pass away, but Allah's pure and holy Truth will never suffer eclipse even though the whole world mocked at it and were bent on destroying it.

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15:10
وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ فِى شِيَعِ ٱلْأَوَّلِينَ Walaqad arsaln a min qablika fee shiyaAAi alawwaleen a
AND, INDEED, [O Prophet,] even before thy time did We send [Our apostles] unto communities11 of old -
  - Mohammad Asad

The term shi'ah denotes a distinct group of people having in common the same persuasion or adhering to the same principles of behaviour, and is sometimes (though not here) used in the sense of "sect".

Certainly We sent Rasools before you among the early nations;
  - Muhammad Farooq-i-Azam Malik
Indeed, We sent messengers before you 'O Prophet' among the groups of early peoples,
  - Mustafa Khattab
We verily sent (messengers) before thee among the factions of the men of old.
  - Marmaduke Pickthall
We did send apostles before thee amongst the religious sects of old: 1945
  - Abdullah Yusuf Ali

Shiya'un, plural of Shi'atun = a sect, a religious division. Mankind sees fragments of Truth at a time, and is apt to fall into fragments and divisions. All true messengers of Allah come to reconcile these fragments or divisions, for they preach the true Gospel of Unity. So came Al-Mustafa to bring back to Unity the many jarring sects among the Jews, Christians, and Pagans. His mission was held up to ridicule, but so was the mission of his predecessors. Mockery itself should not discourage the preachers of Truth.

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