SURAH (81) AT-TAKWIR (AYA 1 to 29)

Sura (81) AT-TAKWIR (The Folded Up) Aya 1 to 29 verses in 1 Section

Revealed at Makka

SECTION 1

The Day of Judgment

The symptoms or the signs of the approach of the Day of Judgment.

إِذَا الشَّمْسُ كُوِّرَتْ {81:1}

[Q81:1] Izash shamsu kuwwirat 
[Q81:1] When the sun Kuwwirat (wound round and lost its light and is overthrown).

These verses enumerate the signs which will give notice of the coming of the Day of Resurrection. It will be a time when the laws governing the creation will cease to function. The sun which is the source and support of all the physical life on the earth will lose its existing condition. The physical forces and the laws governing matter will break up with the "folding up" of the sun, BUT the souls will survive the material destruction.

µ  They will be sorted out into three classes as mentioned in the commentary of Waqi-ah 56:7 to 10.

µ  The records of deeds of men, good or bad, will then be laid open before all. See Qaf 50:17 and 18.

The sinners will see the blazing fire of hell awaiting their arrival and the righteous will find paradise in front of them.

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(81:1) When the sun shall be folded up, *1

*1 This is a matchless metaphor for causing the sun to lose its light. Takwir means to fold up; hence takwir al- `amamah for folding up the turban on the head. Here, the light which radiates from the sun and spreads throughout the solar system has been likened to the turban and it has been said that on the Resurrection Day the turban will be folded up about the sun and its radiation will fade. 

وَإِذَا النُّجُومُ انْكَدَرَتْ {81:2}

[Q81:2] Wa izan nujoomun kadarat 
[Q81:2] And when the stars shall fall;

With the fate of the sun mentioned in the preceding verse, the stars will naturally lose their lustre.

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(81:2) when the stars shall scatter away, *2

*2 That is, when the force which is keeping them in their orbits and positions is loosened and all the stars and planets will scatter in the universe. The word inkidar also indicates that they will not only scatter away but will also grow dark. 

وَإِذَا الْجِبَالُ سُيِّرَتْ {81:3}

[Q81:3] Wa izal jibaalu suyyirat 
[Q81:3] And when the mountains shall made to pass away;

With the sun ceasing to be what it is and consequently losing its hold on the solar system as a whole, the fate of the earth can easily imagined and with the earth, the mountains will naturally suffer the fate mentioned in this verse. See also verse 78:20.

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(81:3) when the mountains shall be set in motion, *3

*3 In other words, the earth also will lose its force of gravity because of which the mountains have weight and are firmly set in the earth. Thus, when there is no more gravity the mountains will be uprooted from their places and becoming weightless will start moving and flying as the clouds move in the atmosphere. 

وَإِذَا الْعِشَارُ عُطِّلَتْ {81:4}

[Q81:4] Wa izal 'ishaaru 'uttilat. 
[Q81:4] And when the pregnant she-camels shall be neglected;

As the she-camel when it is about to deliver a young one is, a very precious asset to the Arabs, even that will be unattended. So terrible will be the mental agony at the dawn of the Day of Judgment. It means to say that man will not care for anything of any value or worth to him.

‘Ishaar’ has been used for the she-camel which had delivered its young one after ten months of pregnancy. She is the symbol of wealth and communication among the Arabs---any suspense of ‘Ishaar’ to an Arab is similar to the usage of the market coming to a standstill, meaning stoppage of social progress and transaction.

µ  It may also mean when the social life is suspended and the wild beings are gathered.

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(81:4) when the ten-months pregnant camels shall be abandoned, *4

*4 This was by far the best way of giving an idea of the severities and horrors of Resurrection to the Arabs. Before the buses and trucks of the present day there was nothing more precious for the Arabs than the she-camel just about to give birth to her young. In this state she was most sedulously looked after and cared for, so that she is not lost, stolen, or harmed in any way. The people's becoming heedless of such she-camels, in fact, meant that at that time they would be so stunned as to become unmindful of their most precious possessions. 

وَإِذَا الْوُحُوشُ حُشِرَتْ {81:5}

[Q81:5] Wa izal wuhooshu hushirat 
[Q81:5] And when the wild beasts shall be gathered together;

It is said that even the animals will be collected together to give an account of their sufferings and to receive justice for their suffering.

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(81:5) when the savage beasts shall be brought together, *5

*5 When a general calamity befalls the world, all kinds of beasts and animals gather together in one place then neither the snake bites, nor the tiger kills and devours.

وَإِذَا الْبِحَارُ سُجِّرَتْ {81:6}

[Q81:6] Wa izal bihaaru sujjirat 
[Q81:6] And when the seas shall become as blazing Fire or shall overflow;

The whole equilibrium of the natural control at the flow of the water and its level will be lost and oceans will have no bounds and consequently surge and boil. See verse 52:6

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(81:6) when the seas shall be set boiling, *6

*6 The word sujjirat as used in the original in passive voice from tasjir in the past tense. Tasjir means to kindle fire in the oven. Apparently it seems strange that on the Resurrection Day fire would blaze up in the oceans. But if the truth about water is kept in view, nothing would seem strange. It is a miracle of God that He combined oxygen and hydrogen, one of which helps kindle the fire and the other gets kindled of itself and by the combination of both He created a substance like water which is used to put out fire. A simple manifestation of Allah's power is enough to change this composition of water so that the two gases are separated and begin to burn and help cause a blaze, which is their basic characteristic. 

وَإِذَا النُّفُوسُ زُوِّجَتْ {81:7}

[Q81:7] Wa izan nufoosu zuwwijat 
[Q81:7] And when the souls shall be joined with their bodies;

The soul will be **sorted, **separated and **re-classified or paired with the others of corresponding, equal or the identical value.

v  THE THREE GENERAL OR MAIN CLASSIFICATIONS OF THE PEOPLE ON THE DAY OF JUDGMENT. See verse 56:7

‘Zuwwijat’ ---reunion of the Soul with the body. Association of each human with its spiritual match or it means the souls are assorted into groups as indicated in verse 56:7.

The last one is more comprehensive and in conformity with the well-known sayings of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). Souls are made into various hosts. Those familiar with others will be allied together and those are unfamiliar with each other will differ with each other.

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(81:7) when *7 the souls shall be rejoined (with their bodies), *8

*7 From here begins mention of the second stage of Resurrection. 
*8 That is, men will be resurrected precisely in the state as they lived in the world before death with body and soul together. 

وَإِذَا الْمَوْءُودَةُ سُئِلَتْ {81:8}

[Q81:8] Wa izal maw'oodatu su'ilat 
[Q81:8] And when the female (infant) buried alive (as the pagan Arabs used to do) shall be questioned.

REFERENCE FOR VERSE 8 and 9.

The Arabs used to bury alive their female children out of the feeling of the false degradation or shame of allowing their daughters to be enjoyed by the others as their spouses.

Such female children which were buried alive will be questioned about the cause for their being killed, i.e., to say that the heinous crime of burying female babies also will have to be accounted for.

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(81:8) and when the girl-child buried alive shall be asked:

بِأَيِّ ذَنْبٍ قُتِلَتْ {81:9}

[Q81:9] Bi ayyi zambin qutilat 
[Q81:9] For what sin she was killed?

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(81:9) for what offence was she killed? *9

*9 The style of this verse reflects an intensity of rage and fury inconceivable in common life. The parents who buried their daughters alive, would be so contemptible in the-sight of Allah that they would not be asked: "Why did you kill the innocent infant?" But disregarding them the innocent girl will be asked: "For what crime were you slain?" And she will tell her story how cruelly she had been treated by her barbarous parents and buried alive. Besides, two vast themes have been compressed into this brief verse, which though not expressed in words, are reflected by its style and tenor. First that in it the Arabs have been made to realize what depths of moral depravity they have touched because of their ignorance in that they buried their own children alive; yet they insist that they would persist in the same ignorance and would not accept the reform that Muhammad (upon whom be Allah's peace) was trying to bring about in their corrupted society. Second that an express argument has been given in it of the necessity and inevitability of the Hereafter. The case of the infant girl who was buried alive, should be decided and settled justly at some tune, and there should necessarily be a time when the cruel people who committed this heinous crime, should be called to account for it, for there was none in the world to hear the cries of complaint raised by the poor soul. This act was looked upon with approval by the depraved society; neither the parents felt any remorse for it, nor anybody in the family censured them, nor the society took any notice of it. Then, should this monstrosity remain wholly unpunished in the Kingdom of God?
This barbaric custom of burying the female infants alive had become widespread in ancient Arabia for different reasons. One reason was economic hardship because of which the people wanted to have fewer dependents so that they should not have to bear the burden of bringing up many children. Male offspring were brought up in the hope that they would later help in earning a living, but the female offspring were killed for the fear that they would have to be reared till they matured and then given away in marriage. Second, the widespread chaos because of which the male children were brought up in order to have more and more helpers and supporters; but daughters were killed because in tribal wars they had to be protected instead of being useful in any way for defence. Third, another aspect of the common chaos also was that when the hostile tribes raided each other and captured girls they would either keep them as slave-girls or sell them to others. For these reasons the practice that had become common in Arabia was that at childbirth a pit was kept dug out ready for use by the woman so that if a girl was born, she was immediately cast into it and buried alive. And if sometimes the mother was not inclined to act thus, or the people of the family disapproved of it, the father would rear her for some time half-heartedly, and then finding time would take her to the desert to be buried alive. This tyranny and hard-heartedness was once described by a person before the Holy Prophet (upon whom be peace) himself. According to a Hadith related in the first chapter of Sunan Darimi, a man came to the Holy Prophet and related this incident of his pre-lslamic days of ignorance: "I had a daughter who was much attached to me. When I called her, she would come running to me. One day I called her and took her out with me. On the way we came across a well. Holding her by the hand I pushed her into the well. Her last words that I heard were: Oh father, oh father!!" Hearing this the Holy Prophet (upon whom be peace) wept and tears started falling from his eyes one of those present on the occasion said: O man, you have grieved the Holy Prophet. The Holy Prophet said: Do not stop him, let him question about what he feels so strongly now. Then the Holy Prophet asked him to narrate his story once again. When he narrated it again the Holy Prophet wept so bitterly that his beard became wet with tears. Then he said to the man: "Allah has forgiven that you did in the days of ignorance: now turn to Him in repentance.'
It is not correct to think that the people of Arabia had no feeling of the baseness of this hideous, inhuman act. Obviously, no society, however corrupted it may be, can be utterly devoid of the feeling that such tyrannical acts are evil. That is why the Holy Qur'an has not dwelt upon the vileness of this act, but has only referred to it in awe-inspiring words to the effect: "A time will come when the girl who was buried alive, will be asked for what crime she was slain?" The history of Arabia also shows that many people in the pre-Islamic days of ignorance had a feeling that the practice was vile and wicked. According to Tabarani, Sa`sa'ah bin Najiyah al-Mujashi`i, grandfather of the poet, Farazdaq, said to the Holy Prophet: "O Messenger of Allah, during the days of ignorance I have done some good works also among which one is that I saved 360 girls from being buried alive: I gave two camels each as ransom to save their lives. Shall I get any reward for this?" The Holy Prophet replied; "Yes, there is a reward for you, and it is this that Allah has blessed you with Islam."
As a matter of fact, a great blessing of the blessings of Islam is that it not only did put an end to this inhuman practice in Arabia but even wiped out the concept that the birth of a daughter was in any way a calamity, which should be endured unwillingly. On the contrary, Islam taught that bringing up daughters, giving them good education and enabling them to become good housewives, is an act of great merit and virtue. The way the Holy Prophet (upon whom be peace) changed the common concept of the people in respect of girls can be judged from his many sayings which have been reported in the Hadith. As for example, we reproduce some of these below:
"The person who is put to a test because of the birth of the daughters and then he treats them generously, they will become a means of rescue for him from Hell." (Bukhari, Muslim).
"The one who brought up two girls till they attained their maturity, will appear along with me on the Resurrection Day ... Saying this the Holy Prophet jointed and raised his fingers. (Muslim).
"The one who brought up three daughters, or sisters, taught then good manners and treated them with kindness until they became self-sufficient. AIlah will make Paradise obligatory for him. A man asked: what about two, O Messenger of Allah? The Holy Prophet replied: the same for two." Ibn `Abbas, the reporter of the Hadith, says: "Had the people at that time asked in respect of one daughter, the Holy Prophet would have also given the same reply about her. " (Sharh as-Sunnh).
"The one who has a daughter born to him and he does not bury her alive, nor keeps her in disgrace, nor prefers his son to her, Allah will admit him to Paradise." (Abu Da'ud).
"The one who has three daughters born to him, and he is patient over them, and clothes them well according to his means, they will become a means of rescue for him from Hell." (Bukhari, Al-Adab al-Mufrad, Ibn Majah).
"The Muslim who has two daughters and he looks after them well, they will lead him to Paradise." (Bukhari: Al-Adab al-Mufrad).
The Holy Prophet said to Suraqah bin Ju'sham: "Should I tell you what is the greatest charity (or said: one of the greatest charities)? He said: Kindly do tell, O Messenger of Allah. The Holy Prophet said: Your daughter who (after being divorced or widowed) returns to you and should have no other bread-winner." (Ibn Majah, Bukhari Al-Adab al-Mufrad).
This is the teaching which completely changed the viewpoint of the people about girls not only in Arabia but among all the nations of the world, which later become blessed with Islam.

وَإِذَا الصُّحُفُ نُشِرَتْ {81:10}

[Q81:10] Wa izas suhufu nushirat 
[Q81:10] And when the written pages of deeds (good and bad) of every person shall be laid open;

THE RECOURSE OF THE DEEDS OF EACH INDIVIDUAL WILL BE LAID OPEN TO MAN AND WOMAN.

¥  Every secret will be laid bare and everything will be seen in its original or the true value.

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(81:10) and when the scrolls of (men’s) deeds shall be unfolded,

وَإِذَا السَّمَاءُ كُشِطَتْ {81:11}

[Q81:11] Wa izas samaaa'u kushitat.
[Q81:11]  And when the heaven shall be stripped off and taken away from its place;

After the solar system had disappeared, there will naturally be an open space in the place of the present skies.

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(81:11) and when Heaven is laid bare; *10

*10 That is, EVERYTHING WHICH IS HIDDEN FROM VIEW NOW WILL BECOME VISIBLE. Now one can only see empty space, or the clouds, hanging dust, the moon, the sun or stars, but at that time the Kingdom of God will appear in full view before the people, without any veil in between, in its true reality. 

وَإِذَا الْجَحِيمُ سُعِّرَتْ {81:12}

[Q81:12] Wa izal jaheemu su'-'irat 
[Q81:12] And when Hell-fire shall be kindled to fierce ablaze.

 (see commentary for verse 1)

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(81:12) and Hell is stoked,

وَإِذَا الْجَنَّةُ أُزْلِفَتْ {81:13}

[Q81:13] Wa izal jannatu uzlifat.
[Q81:13] And when Paradise shall be brought near,

 (see commentary for verse 1)

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(81:13) and Paradise brought nigh: *11

*11 That is, in the Plain of Resurrection, when the hearing of the cases of the people will be in progress, the blazing fire of Hell also will be in full view, and Paradise also with all its blessings will be visible to all, so that the wicked should know what they are being deprived of and where they are going to be cast, and the righteous as well should know what they are being saved from and with what being blessed and honoured.

عَلِمَتْ نَفْسٌ مَا أَحْضَرَتْ {81:14}

[Q81:14] 'Alimat nafsum maaa ahdarat.
[Q81:14] (Then) every person will know what he has brought (of good and evil).

Every soul will be fully aware of what "its hands had sent forth."

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(81:14) then shall each person know what he has brought along.

فَلَا أُقْسِمُ بِالْخُنَّسِ {81:15}

[Q81:15] Falaaa uqsimu bil khunnas 
[Q81:15] So verily, I swear by the planets that recede (i.e. disappear during the day and appear during the night).

THE HEAVENLY BODIES AND THEIR EFFECTS BEAR TESTIMONY TO THE POWER, GLORY AND GOODNESS OF ALLAH (SWT), so He swears by them in order to emphasise that which is said in the following verses.

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(81:15) No indeed; *12 I swear by the alternating stars

*12 That is, "You are not correct that what is being presented in the Qur'an is the bragging of an insane person, or the evil suggestion of a devil."

الْجَوَارِ الْكُنَّسِ {81:16}

[Q81:16] Al jawaaril kunnas 
[Q81:16] And by the planets that move swiftly and hide themselves,

REFERENCE FOR 16 to 18.

There are the five planets: [1] Zohal, [2] Mushtari, [3] Zohra, [4] Otarad, and [5] Mirreekh. There are termed as wandering stars. They appear in their course to return back AND become stationary for some time and again start their course---And for ‘Mushtari’ in its yearly revolution eleven backward movements and for ‘Zohal’ there are 29 backward movements, have been recorded.

Ì  The Astronomers have given causes for it AND of the Muslim scholars Ali is the first to give this interpretation.

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(81:16) that hide,

وَاللَّيْلِ إِذَا عَسْعَسَ {81:17}

[Q81:17] Wallaili izaa 'as‘as 
[Q81:17] And by the night as it departs;

 (see commentary for verse 16)

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(81:17) and by the night as it recedes,

وَالصُّبْحِ إِذَا تَنَفَّسَ {81:18}

[Q81:18] Wassubhi izaa tanaffas.
[Q81:18] And by the dawn as it brightens;

 (see commentary for verse 16)

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(81:18) and the morn as it breathes. *13

*13 That for which the oath has been sworn, has been stated in the following verses. The oath means: "Muhammad (upon whom be Allah's peace and blessings) has not seen a vision in darkness, but when the stars had disappeared, the night had departed and the bright morning had appeared, he had seen the Angel of God in the open sky. Therefore, what he tells you is based on his own personal observation and on the experience that he had in full senses in the full light of day." 

إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ {81:19}

[Q81:19] Innahoo laqawlu rasoulin kareem. 
[Q81:19] Verily, this is the Word (this Qur'an brought by) a most honourable messenger [Jibrael (Gabriel), from Allah to the Prophet Muhammad (pbuh & hp)].

Jibrail, AN HONOURABLE MESSENGER ANGEL, BRINGS DIVINE MESSAGES TO THE MOST HONOURED PROPHET OF ALLAH (SWT), THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

Ü  For the highest status of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) see commentary of Bani Israil 17:1 and Najm 53:2 to 10, wherein his nearness to ALLAH (SWT) has been described as "distance of two bows, or nearer" (see commentary) which is the highest possible perfection an infinite created being could achieve. ON THE EARTH HE CAME TO BE KNOWN AS **THE MOST TRUSTWORTHY AND **THE MOST TRUTHFUL PERSON EVER LIVED AMONG THE PEOPLE OF HIS BIRTH PLACE SO THAT THEY COULD HAVE NO REASON TO BELIE HIS MESSAGE.

Therefore as said in (Sura 53) Najm, HE SAID AND DID, THROUGHOUT HIS LIFE, ONLY THAT WHICH HE WAS COMMANDED BY ALLAH (SWT). IN FACT ALLAH (SWT) SPOKE TO THE PEOPLE THROUGH HIM.  WHATEVER HE RECEIVED FROM ALLAH (SWT), HE CONVEYED TO THE PEOPLE WITHOUT EVER WITHHOLDING OR ADDING ANYTHING.

ä  [1] Jibrail, [2] the Qur’an and [3] the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) are the bearers of a universal divine message which is to be delivered to mankind so that man should follow the divine guidance in all ages.  

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(81:19) Verily this is the word of a noble message-bearer; *14

*14 "A noble messenger": the Angel who brought down Revelation, as becomes explicit from the following verses. "The word of a noble messenger" does not mean that the Qur'an is the word of the Angel himself, but, as the context shows, of Him Who appointed him a messenger. In Al-Haaqqah: 40, likewise, the Qur'an has been called the word of Muhammad (upon whom be Allah's peace and blessings), and there too it does not mean that it is the Holy Prophet's own composition, but describing it as "the word of an honorable messenger", it has been made clear that the Holy Prophet is presenting it in his capacity as the Messenger of God and not as Muhammad bin `Abdullah. At both places, the Word has been attributed to the Angel and to Muhammad (upon whom be Allah's peace) on the ground that the message of AIIah was being delivered to Muhammad (upon whom be Allah's peace) by the Angel and to the people by Muhammad (upon whom be Allah's peace). (For further explanation, see E.N. 22 of Al-Haaqqah). 

ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ {81:20}

[Q81:20] Zee quwwatin 'inda zil 'arshi makeen 
[Q81:20] Owner of power, and high rank with (Allah) the Lord of the Throne,

MANKIND IS ONCE AGAIN INFORMED THAT THE HOLY PROPHET MUHAMMAD (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IS THE TRUE APOSTLE OF ALLAH (SWT) AND not a mad man as some of his enemies thought about him.

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(81:20) one mighty *15 and held in honour with the Lord of the Throne;

*15 Surah An-Najm: 45, deals with the same theme, thus "It is but a Revelation which is sent down to him. One, mighty in power, has taught him. "As to what is implied by the mighty powers of the Angel Gabriel (peace be upon him) is ambiguous. In any case it at least shows that he is distinguished even among the angels because of his extraordinary powers. In Muslim (kitab- al-iman) Hadrat `A'ishah has reported the Holy Prophet's saying to the effect: "I have twice seen Gabriel in his real shape and form: his glorious being was encompassing the whole space between the earth and the heavens." According to the tradition reported from Hadrat `Abdullah bin Mas`ud in Bukhari. Muslim, Tirmidhi and Musnad Ahmad, the Holy Prophet (upon whom be peace) had seen Gabriel with his six hundred wings. From this one can have an idea of his mighty powers.

مُطَاعٍ ثَمَّ أَمِينٍ {81:21}

[Q81:21] Mutaa‘in samma ameen. 
[Q81:21] Obeyed (by the angels), trustworthy there (in the heavens).

 (see commentary for verse 20)

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(81:21) there he is obeyed *16 and held trustworthy. *17

*16 That is, he is the chief of the angels and all angels work under his command. 
*17 That is, he is not one who would tamper with Divine Revelation, but is so trustworthy that he conveys intact whatever he receives from God. 

وَمَا صَاحِبُكُمْ بِمَجْنُونٍ {81:22}

[Q81:22] Wa maa saahibukum bimajnoon.
[Q81:22] And (O people) your companion (Muhammad (pbuh & hp)) is not a madman;

 (see commentary for verse 20)

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(81:22) (O people of Makkah), your companion *18 is not mad;

*18 "Your Companion": the Holy Messenger of Allah (upon whom be peace). Here, making mention of the Holy Prophet as the companion of the people of Makkah, they have been made to realize that the Holy Prophet was no stranger for them. He was not an outsider but a man of their own clan and tribe; he had lived his whole life among them; even their children knew that he was a very wise man. They should not be so shameless as to call such a man a mad man. (For further explanation, see E.N.'s 2, 3 of An-Najm). 

وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ {23}

[Q81:23] Wa laqad ra aahu bilufuqil mubeen.
[Q81:23] And indeed he (Muhammad (pbuh & hp)) saw him [Jibrael (Gabriel)] in the clear horizon (towards the east).

IT IS SAID THAT the Holy Prophet (ALLAHuma Sali ala Muhammad wa ala ali Muhammad) saw the Angel Gabriel in the different places in the horizon manifesting his strength and power.

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(81:23) he indeed saw the message-bearer on the clear horizon; *19

*19 In An-Najm: 7-9, this observation of the Holy Prophet (upon whom be peace) has been described in greater detail, (For explanation, see E.N.'s 7. 8 of An-Najm). 

وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ {81:24}

[Q81:24] Wa maa huwa 'alal ghaibi bidaneen.
[Q81:24] And he (Muhammad (pbuh & hp)) withholds not a knowledge of the unseen.

WHAT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) PREACHES IS NOTHING BUT THAT WHICH HAS BEEN REVEALED. He would not grudge revealing to you what he receives from the unseen.

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(81:24) nor does he grudge (conveying this knowledge about) the Unseen; *20

*20 That is, "The Holy Messenger of Allah does not conceal anything from you. Whatever of the unseen realities are made known to him by Allah, whether they relate to the essence and attributes of Allah, the angels, life-after death and Resurrection, or to the Hereafter, Heaven and Hell, he conveys everything to you without change. 

وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ {81:25}

[Q81:25] Wa maa huwa biqawli shaitaanir rajeem. 
[Q81:25] And it (the Qur'an) is not the word of the outcast Shaitan (Satan).

REFERENCE FOR VERSES 24 to 27.

The pronoun ‘Huwa’ repeated in verses 25 and 27---may refer to one and the same object, Qur’an, and may here refer to Gabriel or the Holy Prophet (ALLAHuma Sali ala Muhammad wa ala ali Muhammad) in the 25^th and 27^th undoubtedly refers to Qur’an. The significance in any case remains the same---as these three entities are identified in complete communion in the higher stages.

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(81:25) nor is it a word of an accursed Satan. *21

*21 That is, "You are wrong in thinking that some satan comes and whispers these words into the ear of Muhammad (upon whom be Allah's peace and blessings). It does not suit Satan that he should divert man from polytheism, idolworship, atheism and sin and turn him to God-worship and Tauhid, make them realize that he should live a life of responsibility and accountability to God instead of living an irresponsible, care-free life, should forbid man to adopt practices of ignorance, injustice, immorality and wickedness and lead him to a clean life of justice, piety and high morals." (For further explanation, see Ash-Shua`ra': 210-212 along with E.N.'s 130 to 133, and w. 221-223 along with E.N.'s 140,141).

فَأَيْنَ تَذْهَبُونَ {81:26}

[Q81:26] Fa ayna tazhaboon 
[Q81:26] Then where are you going?

WHY THEN THE PEOPLE LEAVE THE RIGHT PATH, do not repent and accept the truth.

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(81:26) where too are you then heading?

إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ {81:27}

[Q81:27] In huwa illaa zikrul lil'aalameen 
[Q81:27] Verily, this (the Qur'an) is no less than a Reminder to (all) the 'Alamin (mankind and jinns).

 (see commentary for verse 19)

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(81:27) It is nothing but Good Counsel for everyone in the world,

لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ {81:28}

[Q81:28] Liman shaaa'a minkum ai yastaqeem 
[Q81:28] To whomsoever among you who wills to walk straight,

 (see commentary for verse 19)

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(81:28) for everyone of you who wishes to follow the Straight Way; *22

*22 In other words, although this is an Admonition for all mankind, only such a person can benefit by it, who is himself desirous of adopting piety and righteousness. MAN'S BEING A SEEKER AFTER TRUTH AND A LOVER OF RIGHT IS THE FOREMOST CONDITION OF HIS GAINING ANY BENEFIT FROM IT. 

وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ {81:29}

[Q81:29] Wa maa tashaaa'oona illaaa ai yashaaa 'aL Laahu Rabbul 'Aalameen. 
[Q81:29] And you will not, unless (it be) that Allah wills, the Lord of the 'Alamin (mankind, jinns and all that exists).

 (see commentary for verse 19)

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(81:29) but your wishing will not avail unless Allah, the Lord of the Universe, so wishes. *23

*23 This theme has already occurred in Al-Muddaththir: 56 and Ad-Dahr: 20 above. For explanation, see E.N. 41 of Al-Muddaththir.

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