Should We treat those who submit and obey in the same way as those who are culpable?
Shall We equate the Muslims to the guilty?
What, shall we make those who have surrendered like to the sinners?
or should We, perchance, treat those who surrender themselves unto Us as [We would treat] those who remain lost in sin?
Shall We then make the Muslims like the culprits?
Shall We then treat the (submitting) Muslims like the Mujrimun (criminals, polytheists and disbelievers, etc.)?
Shall We treat the Muslims like the villains?
What! Shall We treat those who have submitted (to Our command) like those who have acted as criminals?
Shall We then treat the Muslims like the criminals
Shall We then treat those who have surrendered as We treat the guilty?
Shall We treat those who submit [to Us] as [We treat] the guilty?
What, shall We make those who are submissive like the wrongdoers?
Then will We treat the Muslims like the criminals?
Shall We treat the Muslims like criminals?
What! shall We then make (that is, treat) those who submit as the guilty?
AfanajAAalu almuslimeena ka<b>a</b>lmujrimeen<b>a</b>
Should We treat the true believers and the wrongdoers alike?
Shall We then treat the People of Faith like the People of Sin?
أَفَنَجْعَلُ ٱلْمُسْلِمِينَ كَٱلْمُجْرِمِينَ
Should I make the Muslims the same as the disbelievers in terms of requital, as the idolaters of Makkah claim?
Should I make the Muslims the same as the disbelievers in terms of requital, as the idolaters of Makkah claim?
<p>This verse: أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِ‌مِينَ (Otherwise, shall We make the obedient like the sinners?... 68:35). Clarifies that it is rationally necessary that there should come a time when people will have to give account of their deeds, a place where the guilty ones will find no escape routes, an ideal world where there will be absolute justice and fair play, where good and evil will be clearly distinguished. If this is not the state of affairs in the Hereafter, then no evil should be evil, and no sin should be sin in this mortal world. Divine justice would thus be rendered meaningless.</p><p>Since it is established that Resurrection is a reality and inevitable, the reward of good deeds is a reality and the punishment of evil deeds is a reality, the verses that follow describe the horrors of the Day of Judgment and the punishment of the evil ones, including the description of the exposure of the Shin [ kashf-us-saq ] in Verse 42 (the explanation of which may be seen in the foot-note given in the translation of that verse.)</p>
This verse: أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِ‌مِينَ (Otherwise, shall We make the obedient like the sinners?... 68:35). Clarifies that it is rationally necessary that there should come a time when people will have to give account of their deeds, a place where the guilty ones will find no escape routes, an ideal world where there will be absolute justice and fair play, where good and evil will be clearly distinguished. If this is not the state of affairs in the Hereafter, then no evil should be evil, and no sin should be sin in this mortal world. Divine justice would thus be rendered meaningless.Since it is established that Resurrection is a reality and inevitable, the reward of good deeds is a reality and the punishment of evil deeds is a reality, the verses that follow describe the horrors of the Day of Judgment and the punishment of the evil ones, including the description of the exposure of the Shin [ kashf-us-saq ] in Verse 42 (the explanation of which may be seen in the foot-note given in the translation of that verse.)