Verses (45-58)
In the previous verses, the accounts of
the Pharaoh’s rebelliousness, Solomon’s gratitude and
uprightness of the queen of Saba are narrated. It has also
been shown what fate arrogance meets and what reward is given
to gratitude and humility. In the succeeding verses, the
anarchy created by two ancient nations of the Arabs – the
Thamud and the nation of Lot (sws) – as well as their fate is
referred to. The purpose is to make the Quraysh realize that
they should not think that like the earlier examples the
events related belonged to the far off lands of Egypt,
Palestine and Yemen; on the contrary, they should also learn a
lesson from the fates of nations that lived in their own land;
even at that time, the ruins of those nations narrate the fate
of arrogance and haughtiness.
In this background, readers may study
the succeeding verses.
Text and Translation
وَ لَقَدۡ اَرۡسَلۡنَاۤ اِلٰی ثَمُوۡدَ
اَخَاهُمۡ صٰلِحًا اَنِ اعۡبُدُوا اللّٰهَ فَاِذَا هُمۡ
فَرِیۡقٰنِ یَخۡتَصِمُوۡنَ . قَالَ یٰقَوۡمِ لِمَ
تَسۡتَعۡجِلُوۡنَ بِالسَّیِّئَةِ قَبۡلَ الۡحَسَنَةِ
لَوۡ لَا تَسۡتَغۡفِرُوۡنَ اللّٰهَ لَعَلَّکُمۡ
تُرۡحَمُوۡنَ . قَالُوا اطَّیَّرۡنَا بِكَ وَ بِمَنۡ مَّعَكَ قَالَ
طٰٓئِرُکُمۡ عِنۡدَ اللّٰهِ بَلۡ اَنۡتُمۡ قَوۡمٌ تُفۡتَنُوۡنَ.
وَ کَانَ فِی الۡمَدِیۡنَةِ تِسۡعَةُ رَهۡطٍ
یُّفۡسِدُوۡنَ فِی الۡاَرۡضِ وَ لَا یُصۡلِحُوۡنَ . قَالُوۡا
تَقَاسَمُوۡا بِاللّٰهِ لَنُبَیِّتَنَّهُ وَ اَهۡلَهُ ثُمَّ
لَنَقُوۡلَنَّ لِوَلِیِّهِ مَا شَهِدۡنَا مَهۡلِكَ اَهۡلِهِ وَ
اِنَّا لَصٰدِقُوۡنَ . وَ مَکَرُوۡا مَکۡرًا وَّ مَکَرۡنَا
مَکۡرًا وَّ هُمۡ لَا یَشۡعُرُوۡنَ . فَانۡظُرۡ کَیۡفَ کَانَ
عَاقِبَةُ مَکۡرِهِمۡ
اَنَّا دَمَّرۡنٰهُمۡ وَ قَوۡمَهُمۡ اَجۡمَعِیۡنَ .
فَتِلۡكَ بُیُوۡتُهُمۡ خَاوِیَةً بِمَا ظَلَمُوۡا
اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّعۡلَمُوۡنَ . وَ
اَنۡجَیۡنَا الَّذِیۡنَ اٰمَنُوۡا وَ کَانُوۡا یَتَّقُوۡنَ . وَ
لُوۡطًا اِذۡ قَالَ لِقَوۡمِهِۤ اَتَاتُوۡنَ الۡفَاحِشَةَ وَ
اَنۡتُمۡ تُبۡصِرُوۡنَ . اَئِنَّکُمۡ لَتَاۡتُوۡنَ الرِّجَالَ
شَهۡوةً مِّنۡ دُوۡنِ النِّسَآءِ
بَلۡ اَنۡتُمۡ قَوۡمٌ تَجۡهَلُوۡنَ . فَمَا کَانَ جَوَابَ
قَوۡمِهِ اِلَّاۤ اَنۡ قَالُوۡا اَخۡرِجُوۡا اٰلَ لُوۡطٍ مِّنۡ
قَرۡیَتِکُمۡ
اِنَّهُمۡ اُنَاسٌ یَّتَطَهَّرُوۡنَ . فَاَنۡجَیۡنٰهُ وَ
اَهۡلَهُۤ اِلَّا امۡرَاَتَهُ قَدَّرۡنٰهَا مِنَ الۡغٰبِرِیۡنَ .
وَ اَمۡطَرۡنَا عَلَیۡهِمۡ مَّطَرًا
فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ.
And to the
Thamud, We had sent their brother Salih as a messenger with
the message: “People! Worship God.” So, by becoming two
factions, they began arguing with one another. Salih said: “O
People of My Nation! Why do you show haste for evil before
good? Why do you not ask for God’s forgiveness that mercy be
shown to you?” (45-46)
They replied: “We regard all this to be
a result of bad luck from you and your companions.” Salih
said: “Your bad luck is with God. In fact, you are being put
to test.” (47)
And there were
nine families in the city that would spread disorder in the
land and were not prepared to mend their ways. They made a
promise by swearing upon God: “We shall secretly kill him and
his people at night; then tell his heir: ‘We have nothing to
do with his killing and we are absolutely truthful.’” And they
also plotted a plan and We also chalked out a scheme, and they
did not even know. Then see the fate of their scheme! We
destroyed them and their whole nation. So, these are their
houses, ruined because they were unjust to themselves. Indeed,
there is a great lesson in it for those who want to know. And
We saved those people who had accepted faith and used to fear
God. (48-53)
And We had sent
Lot also as a messenger. When he said to his nation: “Do you
engage in this vulgar act with open eyes? Do you fulfil your
sexual desire from men leaving aside women? In fact, you are
totally overwhelmed with frenzy.” But the only answer his
nation gave was: “Turn out Lot and his people from your
settlement; these people pose as very noble.” So, We saved him
and his people except his wife; We had counted her among those
left behind. And We unleashed on them a horrible shower. Then
how terrible was the rain for those who had been informed.
(54-58)
Explanation
وَ لَقَدۡ اَرۡسَلۡنَاۤ اِلٰی ثَمُوۡدَ
اَخَاهُمۡ صٰلِحًا اَنِ اعۡبُدُوا اللّٰهَ فَاِذَا هُمۡ
فَرِیۡقٰنِ یَخۡتَصِمُوۡنَ (45)
The undisputed
nature of the invitation given to his people in this verse was
met with deaf ears. Instead of welcoming it, some people did
profess faith in Salih, but many miscreants took to vehemently
opposing it. In this way, the nation became divided into two
groups and both began arguing with one another.
قَالَ یٰقَوۡمِ لِمَ تَسۡتَعۡجِلُوۡنَ
بِالسَّیِّئَةِ قَبۡلَ الۡحَسَنَةِ
لَوۡ لَا تَسۡتَغۡفِرُوۡنَ اللّٰهَ لَعَلَّکُمۡ
تُرۡحَمُوۡنَ (46)
A common way to
counter the true calls of a messenger, as has been become
evident from a number of instances in the Qur’an, is that his
people demand to observe the punishment a messenger warned
them of. They contend that only then will they regard the
messenger as truthful and profess faith. The people of Salih (sws)
behaved no differently. He earnestly called them to God’s
mercy but they demanded to see His scourge instead of asking
for His mercy by repenting from their sins. Concomitant
indications show that the word سَیِّئَةٌ
here means “punishment and scourge” and
حَسَنَةٌ means “repentance that is rewarded through
God’s mercy.” It may be kept in mind that in this phase,
Prophet Muhammad’s (sws) nation had also adopted the same
attitude. They too demanded that if the fate of denying his
message was destruction, they should be shown a sign of this
destruction; only after that will they believe that the Qur’an
is God’s book and its presenter is His messenger. In other
words, it is as if through the tongue of Salih (sws) these
people are told that they should not demand rocks if they are
being given bread. The fate of such people was very exemplary
and it would be their utter wretchedness if they do not learn
a lesson from it.
قَالُوا اطَّیَّرۡنَا بِكَ وَ بِمَنۡ مَّعَكَ قَالَ
طٰٓئِرُکُمۡ عِنۡدَ اللّٰهِ بَلۡ اَنۡتُمۡ قَوۡمٌ تُفۡتَنُوۡنَ.
(47)
While
explaining an established practice of God under verse 94 of
Surah al-A‘raf, I have mentioned that in the times of God’s
messengers such trials specially manifest themselves as create
humility and penitence in people so that their hearts are
inclined towards the call of their messenger. They must take
these trials as forewarnings: if they do not believe in him
they will be faced with the decisive punishment he is warning
them of. These measures are taken by God to make it conducive
for people to accept a messenger’s call. However, instead of
benefiting from it, two attitudes are adopted by them. Either
they assure themselves from the misconceived notion of their
leaders that such good and bad circumstances generally befall
every nation and have nothing to do with acceptance or denial
of anything; or they regard the messenger and his companions
to be a source of these calamities and as a bad luck brought
to them. What they meant was that since these people are
opposing their deities and the religion of their forefathers,
they are being punished by these deities and elders and they
too are being meted out a share from this.
It has been
stated earlier that several examples of these trials have been
mentioned in earlier surahs. Here, in this verse, it has been
indicated that when God inflicted them with various trials in
accordance with His established practice so that they are
inclined to the call of the messenger and so that they fear
that if they deny the messenger they will in fact be punished,
then instead of paying heed to these warnings, they behaved
even more stubbornly. They started to say that Salih (sws) and
his companions were responsible for this bad luck that they
have been inflicted with.
The implication
is that how can such obdurate people be reformed: if the
punishment does not come, they demand its sign; if a sign is
shown to them, they regard it to be bad luck brought by the
messenger and his companions.
The words
طَیَّرۡ and
طٰٓئِرٌhave been explained under verse 131 of Surah
al-A‘raf. Here the latter word means “share and fate.” The
implication is that the actual source of these calamities is
God’s decision and wisdom. They are trials of God and not
ill-omen brought by them. By putting them through these
trials, He is assessing if they have any ability of accepting
the truth or just deserve to be destroyed.
وَ کَانَ فِی الۡمَدِیۡنَةِ تِسۡعَةُ رَهۡطٍ
یُّفۡسِدُوۡنَ فِی الۡاَرۡضِ وَ لَا یُصۡلِحُوۡنَ . (48)
The word رَهۡط
means “tribe and family.” This word has been mentioned in
verse 19 of Surah Hud during the account of Shu‘ayb (sws). It
is evident from its usage that it connotes both singular and
plural entities. Thus those who have translated it as “person”
have made a mistake.
In this verse, the power and might of
the miscreants is stated: there were nine families in the
city, all of whom opposed Salih’s call. Thus he was confronted
with danger from all sides as these families continued to
spread disorder in the land and were not prepared to mend
their ways at any cost. The sole way to this reform is to
worship God and show obedience to Him and towards this end did
God’s messengers call their people. Thus opposing this call is
tantamount to disorder in the land.
قَالُوۡا تَقَاسَمُوۡا بِاللّٰهِ
لَنُبَیِّتَنَّهُ وَ اَهۡلَهُ ثُمَّ لَنَقُوۡلَنَّ لِوَلِیِّهِ
مَا شَهِدۡنَا مَهۡلِكَ اَهۡلِهِ وَ اِنَّا لَصٰدِقُوۡنَ . (49)
In my opinion,
تَقَاسَمُوۡا بِاللّٰهِ is a badal (permutative)
ie. all the miscreants of the above mentioned families
mutually swore to secretively kill Salih (sws) and his clan
and family and then deny the charges if an heir claims them.
The reason that this scheme was chalked out to be carried out
in a clandestine way was because they feared openly killing
him would create a persistent dispute with his family. It may
be kept in mind that in tribal areas killing a person was not
an easy affair. This would often result in an unending series
of wars and revenge between the tribes. To avoid this danger,
a secret scheme of stoning Salih (sws) to death was hatched.
At the same time, it was planned that everyone will have a
share in this execution so that this secret is not exposed;
and if it is, then seeing their large number, the heirs of
Salih (sws) do not dare to embark upon retaliation. A very
similar scheme was made by the Quraysh in the Dar al-nadwah
against Muhammad (sws) so that a joint action of killing
discourages any revenge. At this stage, Muhammad (sws) has
been narrated this incident to inform him that his enemies
were also involved or will soon hatch a similar conspiracy
against him. However, just as God protected Salih (sws) and
his companions, He will also protect him and his companions.
وَ مَکَرُوۡا مَکۡرًا وَّ مَکَرۡنَا مَکۡرًا
وَّ هُمۡ لَا یَشۡعُرُوۡنَ (50) فَانۡظُرۡ کَیۡفَ کَانَ
عَاقِبَةُ مَکۡرِهِمۡ
اَنَّا دَمَّرۡنٰهُمۡ وَ قَوۡمَهُمۡ اَجۡمَعِیۡنَ (51).
The scheme plotted by these miscreants
has been mentioned earlier. To combat it, the scheme of the
Almighty has been mentioned in Surah al-Shu‘ara’ and some of
the earlier surahs. This verse also alludes to it.
فَتِلۡكَ بُیُوۡتُهُمۡ خَاوِیَةً بِمَا
ظَلَمُوۡا
اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّعۡلَمُوۡنَ (52) وَ
اَنۡجَیۡنَا الَّذِیۡنَ اٰمَنُوۡا وَ کَانُوۡا یَتَّقُوۡنَ (53)
The demonstrative pronoun
تِلۡكَ shows that
the Quraysh are being reminded of something close by. This was
because the ruins of the majestic buildings of the Thamud are
present in their own land for them to seek a lesson. It may be
kept in mind that the Thamud were from the remnants of the
‘Ad, and for this reason had
inherited their feats of construction. The caravans of the
Quraysh would pass by their ruins every now and then. The
expression بِمَا ظَلَمُوۡا
is actually to the effect بِمَا
ظَلَمُوۡا أَنْفُسَهُم. In other
words, they met this fate by denying Salih as a result of
being unjust to their own souls.
In the expression
اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ
یَّعۡلَمُوۡنَ, the verb signifies
intention. In other words, those who have the intention of
knowing and understanding will find a message in this account.
However, those who have no such intention will never be
influenced by any counsel.
Verse 54 mentions those who were
protected by God. A special attribute of theirs is pointed out
here: they feared God’s justice and revenge.
وَ لُوۡطًا اِذۡ قَالَ لِقَوۡمِهِۤ
اَتَاتُوۡنَ الۡفَاحِشَةَ وَ اَنۡتُمۡ تُبۡصِرُوۡنَ (54)
This verse is coordinated to the incident
mentioned earlier. The sense would be:
لُوۡطًا
أَرْسَلْنَا (We sent forth Lot). The word
الۡفَاحِشَةَ means such open acts of
lewdness whose vulgarity is undisputed. An explanation of this
is mentioned ahead.
The words وَ اَنۡتُمۡ تُبۡصِرُوۡنَ
imply that it can be understandable to stumble into sins that
are not open. However, indulging in them in such an open and
blatant way by those blessed with eye shows how wretched and
blind people are. It can be an excuse for a blind person to
step into filth, but what is their excuse to step into it when
they have eyes to see it?
اَئِنَّکُمۡ لَتَاۡتُوۡنَ الرِّجَالَ شَهۡوةً
مِّنۡ دُوۡنِ النِّسَآءِ
بَلۡ اَنۡتُمۡ قَوۡمٌ تَجۡهَلُوۡنَ (55)
The interrogative nature of the sentence is
meant to express wonder and amazement. The qualifying clause
“leaving aside women,” shows that how blind these people were.
In spite of a natural and religiously sanctioned way of
satisfying sexual desire being available to them, if they are
adopting this way, then this shows that their nature have been
perverted. It has been explained at an appropriate instance
that the word جَهْل also means to be overcome with emotions
and frenzy to such an extent that a person loses his
intellectual ability.
فَمَا کَانَ جَوَابَ قَوۡمِهِ اِلَّاۤ اَنۡ
قَالُوۡا اَخۡرِجُوۡا اٰلَ لُوۡطٍ مِّنۡ قَرۡیَتِکُمۡ
اِنَّهُمۡ اُنَاسٌ یَّتَطَهَّرُوۡنَ (56)
These people could not have fabricated an
argument in favour of this blatant vulgarity but were also not
willing to give it up. Thus the only solution left for them
was to somehow do away with Lot’s warnings. The leaders of the
nation inveigled their people into expelling him and his
companions from the land. The poison found in the words
اِنَّهُمۡ اُنَاسٌ یَّتَطَهَّرُوۡنَ
(these people pose as very noble) is not hidden for those who
have a literary taste. In order to emotionally charge their
people against Lot (sws) and his companions, they started to
say that these people regard the whole nation to be a bunch of
rogues and ruffians barring their own selves who are the few
righteous ones left. When an evil becomes an epidemic, such
poisonous statements can be very effective in condemning the
ones raising their voice against it. If anyone has any doubt,
he can witness its veracity by uttering a few words against
indecent attire in women’s gatherings of today.
It has been explained at other instances
of this exegesis that the word اٰلَ
constitutes both family and followers of a person.
فَاَنۡجَیۡنٰهُ وَ اَهۡلَهُۤ اِلَّا
امۡرَاَتَهُ قَدَّرۡنٰهَا مِنَ الۡغٰبِرِیۡنَ (57)
The word اَہۡل
also refers to both family and followers of a person.
The words قَدَّرۡنٰهَا مِنَ الۡغٰبِرِیۡنَ
(We had counted her among those left behind)
do not merely show that Lot’s wife was not saved, they also
allude to the fact that God specially made her a target of the
stone-hurling wind meant for Lot’s nation. The reason is that
she was more worthy of God’s wrath when in spite of being a
prophet’s wife her sympathies remained with her wretched
nation. People who have more opportunities to be guided from
God will face a sterner punishment if they do not give due
importance to this guidance. The extent of accountability a
person has before God is commensurate to the favours he is
blessed with.
وَ اَمۡطَرۡنَا عَلَیۡهِمۡ مَّطَرًا
فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ. (58)
While Lot (sws)
and his companions were saved, the rest of the nation was
decimated by a shower of stones, the details of which have
been mentioned in earlier surahs. The words
فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ (then how terrible was
the rain for those who had been informed) allude to the fact
that this terrible rain was a consequence of denying God’s
messenger when he had conclusively communicated the truth to
them. When they remained deaf and blind even after this, they
deserved to be stoned to death and buried in the earth.
It may be kept
in mind that like the dwellings of the Thamud, the settlements
of the nation of Lot (sws) were also located along the
travel-routes of the Quraysh. For this reason, these two
nations are specially mentioned in this surah to direct their
attention towards them.
Section V:
Verses (59-93)
Coming up are
the closing verses of the surah. The results of the incidents
mentioned earlier are delineated in them. In particular, the
message of monotheism of the Qur’an is emphatically presented.
Arguments drawn from the world within a person and that
outside him in favour of this belief are put forth. Moreover,
the real reason of denial of the disbelievers is stated. It is
their reluctance about the hereafter even though it is an
established fact. These arguments openly testify to it. The
opening verses of the surah also discuss this issue. In this
way, its opening and closing verses are mutually linked.
Within these
verses as well as right at the end, the Prophet (sws) is
specially sounded assurance: he should ignore the demands and
objections these people are presenting to deny him and the
Qur’an; he cannot make the blind and deaf see and hear; he
should clearly convey to them that his sole responsibility is
to communicate the Qur’an to them; it is up to them to accept
or reject it; if they do not accept it, they will face every
single consequence the Qur’an is warning them of.
Readers may now
proceed to study the verses.
Text and
Translation
قُلِ الۡحَمۡدُ لِلّٰهِ وَ سَلٰمٌ عَلٰی
عِبَادِهِ الَّذِیۡنَ اصۡطَفٰی
آٰللّٰهُ خَیۡرٌ اَمَّا یُشۡرِکُوۡنَ (59)
اَمَّنۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ
اَنۡزَلَ لَکُمۡ مِّنَ السَّمَآءِ مَآءً
فَاَنۡبَتۡنَا بِهِ حَدَآئِقَ ذَاتَ بَهۡجَةٍ
مَا کَانَ لَکُمۡ اَنۡ تُنۡبِتُوۡا شَجَرَهَا
ءَ اِلٰهٌ مَّعَ اللّٰهِ
بَلۡ هُمۡ قَوۡمٌ یَّعۡدِلُوۡنَ (60) اَمَّنۡ جَعَلَ
الۡاَرۡضَ قَرَارًا وَّ جَعَلَ خِلٰلَهَاۤ اَنۡهٰرًا وَّ جَعَلَ
لَهَا رَوَاسِیَ وَ جَعَلَ بَیۡنَ الۡبَحۡرَیۡنِ حَاجِزًا
ءَ اِلٰهٌ مَّعَ اللّٰهِ
بَلۡ اَکۡثَرُهُمۡ لَا یَعۡلَمُوۡنَ (61) اَمَّنۡ
یُّجِیۡبُ الۡمُضۡطَرَّ اِذَا دَعَاهُ وَ یَکۡشِفُ السُّوۡٓءَ وَ
یَجۡعَلُکُمۡ خُلَفَآءَ الۡاَرۡضِ
ءَ اِلٰهٌ مَّعَ اللّٰهِ
قَلِیۡلًا مَّا تَذَکَّرُوۡنَ (62) اَمَّنۡ یَّهۡدِیۡکُمۡ
فِیۡ ظُلُمٰتِ الۡبَرِّ وَ الۡبَحۡرِ وَ مَنۡ یُّرۡسِلُ
الرِّیٰحَ بُشۡرًۢا بَیۡنَ یَدَیۡ رَحۡمَتِهِ
ءَ اِلٰهٌ مَّعَ اللّٰهِ
تَعٰلَی اللّٰهُ عَمَّا یُشۡرِکُوۡنَ (63) اَمَّنۡ
یَّبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُ وَ مَنۡ
یَّرۡزُقُکُمۡ مِّنَ السَّمَآءِ وَ الۡاَرۡضِ
ءَ اِلٰهٌ مَّعَ اللّٰهِ
قُلۡ هَاتُوۡا بُرۡهَانَکُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
(64)
قُلۡ لَّا یَعۡلَمُ مَنۡ فِی السَّمٰوٰتِ وَ
الۡاَرۡضِ الۡغَیۡبَ اِلَّا اللّٰهُ
وَ مَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ (65) بَلِ
ادّٰرَكَ عِلۡمُهُمۡ فِی الۡاٰخِرَةِ بَلۡ هُمۡ فِیۡ شَكٍّ
مِّنۡهَا بَلۡ هُمۡ مِّنۡهَا عَمُوۡنَ (66) وَ قَالَ الَّذِیۡنَ
کَفَرُوۡۤا ءَ اِذَا کُنَّا تُرٰبًا وَّ اٰبَآؤُنَاۤ اَئِنَّا
لَمُخۡرَجُوۡنَ (67) لَقَدۡ وُعِدۡنَا هٰذَا نَحۡنُ وَ
اٰبَآؤُنَا مِنۡ قَبۡلُ
اِنۡ هَذَاۤ اِلَّاۤ اَسَاطِیۡرُ الۡاَوَّلِیۡنَ (68)
قُلۡ سِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ
عَاقِبَةُ الۡمُجۡرِمِیۡنَ (69)
وَ لَا تَحۡزَنۡ عَلَیۡهِمۡ وَ لَا تَکُنۡ
فِیۡ ضَیۡقٍ مِّمَّا یَمۡکُرُوۡنَ (70) وَ یَقُوۡلُوۡنَ مَتٰی
هَذَا الۡوَعۡدُ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ (71) قُلۡ عَسٰۤی اَنۡ
یَّکُوۡنَ رَدِفَ لَکُمۡ بَعۡضُ الَّذِیۡ تَسۡتَعۡجِلُوۡنَ (72)
وَ اِنَّ رَبَّكَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَ لٰکِنَّ
اَکۡثَرَهُمۡ لَا یَشۡکُرُوۡنَ (73) وَ اِنَّ رَبَّكَ لَیَعۡلَمُ
مَا تُکِنُّ صُدُوۡرُهُمۡ وَ مَا یُعۡلِنُوۡنَ (74) وَ مَا مِنۡ
غَآئِبَةٍ فِی السَّمَآءِ وَ الۡاَرۡضِ اِلَّا فِیۡ کِتٰبٍ
مُّبِیۡنٍ (75)
اِنَّ هَذَا الۡقُرۡاٰنَ یَقُصُّ عَلٰی
بَنِیۡۤ اِسۡرَآءِیۡلَ اَکۡثَرَ الَّذِیۡ هُمۡ فِیۡهِ
یَخۡتَلِفُوۡنَ (76) وَ اِنَّهُ لَهُدًی وَّ رَحۡمَةٌ
لِّلۡمُؤۡمِنِیۡنَ (77) اِنَّ رَبَّكَ یَقۡضِیۡ بَیۡنَهُمۡ
بِحُکۡمِهِ
وَ هُوَ الۡعَزِیۡزُ الۡعَلِیۡمُ (78)
فَتَوَکَّلۡ عَلَی اللّٰهِ
اِنَّكَ عَلَی الۡحَقِّ الۡمُبِیۡنِ (79) اِنَّكَ لَا
تُسۡمِعُ الۡمَوۡتٰی وَ لَا تُسۡمِعُ الصُّمَّ الدُّعَآءَ اِذَا
وَلَّوۡا مُدۡبِرِیۡنَ (80) وَ مَاۤ اَنۡتَ بِهٰدِی الۡعُمۡیِ
عَنۡ ضَلٰلَتِهِمۡ
اِنۡ تُسۡمِعُ اِلَّا مَنۡ یُّؤۡمِنُ بِاٰیٰتِنَا فَهُمۡ
مُّسۡلِمُوۡنَ (81) وَ اِذَا وَقَعَ الۡقَوۡلُ عَلَیۡهِمۡ
اَخۡرَجۡنَا لَهُمۡ دَآبَّةً مِّنَ الۡاَرۡضِ تُکَلِّمُهُمۡ
اَنَّ النَّاسَ کَانُوۡا بِاٰیٰتِنَا لَا یُوۡقِنُوۡنَ
(82) وَ یَوۡمَ نَحۡشُرُ مِنۡ کُلِّ اُمَّةٍ فَوۡجًا مِّمَّنۡ
یُّکَذِّبُ بِاٰیٰتِنَا فَهُمۡ یُوۡزَعُوۡنَ (83) حَتّٰۤی
اِذَا جَآءُوۡ قَالَ اَکَذَّبۡتُمۡ بِاٰیٰتِیۡ وَ لَمۡ
تُحِیۡطُوۡا بِهَا عِلۡمًا اَمَّا ذَا کُنۡتُمۡ تَعۡمَلُوۡنَ
(84) وَ وَقَعَ الۡقَوۡلُ عَلَیۡهِمۡ بِمَا ظَلَمُوۡا فَهُمۡ لَا
یَنۡطِقُوۡنَ (85)
اَلَمۡ یَرَوۡا اَنَّا جَعَلۡنَا الَّیۡلَ
لِیَسۡکُنُوۡا فِیۡهِ وَ النَّهَارَ مُبۡصِرًا
اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ.
(86)
وَ یَوۡمَ یُنۡفَخُ فِی الصُّوۡرِ
فَفَزِعَ مَنۡ فِی السَّمٰوٰتِ وَ مَنۡ فِی الۡاَرۡضِ اِلَّا
مَنۡ شَآءَ اللّٰهُ
وَ کُلٌّ اَتَوۡهُ دٰخِرِیۡنَ (87) وَ تَرَی الۡجِبَالَ
تَحۡسَبُهَا جَامِدَةً وَّ هِیَ تَمُرُّ مَرَّ السَّحَابِ
صُنۡعَ اللّٰهِ الَّذِیۡۤ اَتۡقَنَ کُلَّ شَیۡءٍ
اِنَّهُ خَبِیۡرٌ بِمَا تَفۡعَلُوۡنَ (88) مَنۡ جَآءَ
بِالۡحَسَنَةِ فَلَهُ خَیۡرٌ مِّنۡهَا
وَ هُمۡ مِّنۡ فَزَعٍ یَّوۡمَئِذٍ اٰمِنُوۡنَ (89) وَ
مَنۡ جَآءَ بِالسَّیِّئَةِ فَکُبَّتۡ وُجُوۡهُهُمۡ فِی النَّارِ
هَلْ تُجۡزَوۡنَ اِلَّا مَا کُنۡتُمۡ تَعۡمَلُوۡنَ (90)
اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ رَبَّ هٰذِهِ الۡبَلۡدَةِ
الَّذِیۡ حَرَّمَهَا وَ لَهُ کُلُّ شَیۡءٍ ۫ وَّ اُمِرۡتُ اَنۡ
اَکُوۡنَ مِنَ الۡمُسۡلِمِیۡنَ (91) وَ اَنۡ اَتۡلُوَا
الۡقُرۡاٰنَ
فَمَنِ اهۡتَدٰی فَاِنَّمَا یَهۡتَدِیۡ لِنَفۡسِهِ
وَ مَنۡ ضَلَّ فَقُلۡ اِنَّمَاۤ اَنَا مِنَ
الۡمُنۡذِرِیۡنَ (92) وَ قُلِ الۡحَمۡدُ لِلّٰهِ سَیُرِیۡکُمۡ
اٰیٰتِه فَتَعۡرِفُوۡنَهَا
وَ مَا رَبُّكَ بِغَافِلٍ عَمَّا تَعۡمَلُوۡنَ (93)
Tell them:
Gratitude is for God and peace and blessings be on His
servants whom He chose. Is God better or those things they
associate with Him? (59)
[Are these
deities of yours better] or He Who created the heavens and the
earth and brought down water for you from the sky. Thus from
it We sprouted beautiful orchards. It was not possible for you
to make their trees sprout? Is there any other deity also with
God? In fact, it is these are the people who have deviated
from the path of truth. (60)
[Are these
idols of yours worthy of gratitude] or He Who made the earth a
place of dwelling and made streams to flow between it and for
this created mountains and placed a barrier between two seas?
Is there any other deity with God also? In fact, most of their
people do not know. (61)
[Are your
partners of God worthy of worship] or He Who listens to the
oppressed when he calls Him and relieves him from his grief
and makes you the heir of the earth? Is there another deity
also with God? Very seldom you people receive a reminder! (62)
[Are these
deities of yours besides God worthy of worship] or He Who
guides you in the darkness of the land and the sea and Who
sends winds as glad tidings before His rain of mercy? Is there
another deity with God also? God is far superior from the
things which they associate with Him. (63)
[Are your
alleged deities worthy of worship] or He Who initiates
creation; then will do it again and Who provides sustenance to
you from the heavens and the earth? Is there another deity
with God also? Say: Bring your argument if you are truthful.
(64)
Say: Whoever
are in the heavens and earth, none except God has knowledge of
the Unseen and they do not even know when they will be raised
to life. (65)
In fact, their
knowledge of the Hereafter is inflicted with confusion; in
fact, they are in a doubt from it; in fact, they have become
blind from it. And these disbelievers say: “When we and our
forefathers too become dust, will we be taken out again? We
have also been threatened of it and before us our forefathers
too. These are only tales of the ancients.” (66-68)
Tell them: Roam
about in the land and observe the fate of the wrongdoers. (69)
And do not
grieve on them nor worry about the schemes they are plotting.
And they ask: “When will this threat materialize if you are
truthful?” Say: It is quite possible that a part you are
seeking to hasten is right behind you. And indeed, your Lord
blesses people but most of them are ungrateful. And your Lord
fully knows what their chests conceal and whatever they
reveal. And there is not a hidden thing in the heavens and the
earth which is not written in an open register. (70-75)
Indeed, this
Qur’an is also explaining many things to the Israelites in
which they are differing. And it is guidance and mercy for
those who believe. Indeed, your Lord through His decisive
directive shall definitely decide between them, and He is
Powerful and Knowledgeable. So, trust God; indeed, it is you
who are on the absolute truth. (76-79)
You cannot make
the dead hear nor make your call reach the deaf when while
turning their backs they are running away. And nor can you
drive the blind out of their error. You can only make those
listen who profess belief in Our revelations. Thus only they
will become obedient. (80-81)
And when the
word is fulfilled for them, We shall bring out for them an
animal from the earth which will tell them that people did not
have conviction in Our revelations. And remember the day when
from each ummah We shall gather a whole army of people who
used to deny Our revelations. Thus they will be categorized.
Until when they gather together, God will ask: “Did you deny
My revelations even though your knowledge could not embrace
them or: ‘What had you been doing?’” And the word shall be
fulfilled for them because they had been unjust to their
souls; thus they would not be able to say anything. (82-85)
Have they not
seen that We have made the night dark so that they can rest in
it and made the day radiant so that they may do work in it?
Indeed, there are signs in this for those who want to believe.
(86)
And keep in
mind the day on which the trumpet is blown; so, whatever is in
the heavens and in the earth all will be gripped by fear. Only
they will remain secure about whom God wills and all will come
before him in submission. And observing the mountains, you
think that they are firmly implanted whereas they will be
flying about like clouds. This will be the work of the God Who
has made everything solidly. Indeed, He knows everything that
you do. Those who bring virtue, for them is a better reward
than it and on that day they shall remain secure from every
worry. And those who bring vice will be cast into Hell
headlong: “You are getting the same in return to what you have
been doing.” (87-90)
I have only
been directed to worship the Lord of this city Who has made it
sacred and in whose authority is everything. And I have been
directed to remain among His obedient and to read out the
Qur’an. Then he adopts the path of guidance, will do it for
his own benefit alone and he who chooses to go astray, say: I
am only a warner and say: Gratitude is for God alone. And He
will show His signs to you; so you will recognize them and
your Lord is not unaware of whatever you are doing. (91-93)
Explanation
قُلِ الۡحَمۡدُ لِلّٰهِ وَ سَلٰمٌ عَلٰی
عِبَادِهِ الَّذِیۡنَ اصۡطَفٰی
آٰللّٰهُ خَیۡرٌ اَمَّا یُشۡرِکُوۡنَ (59)
The nature of this verse in relation to
the previous and forthcoming verses is that of an eloquent
digression and an exquisite connection. Two things become
clear from the incidents that have been cited earlier.
Firstly, after creating this world, God
has not become aloof and disconnected from its affairs. In
fact, the signs of his justice and mercy continue to manifest
themselves in it. He has sternly punished the rebellious, and
also kept on helping His chosen ones.
Secondly, all
authority and control in the hands of the God Who has no
peers. All others who are worshipped besides him do not exist.
When the time comes, they will neither be able to save
themselves from God nor their worshippers.
Now the verse
under discussion after summarizing these two facts is paving
the way for the sermon on monotheism which is coming up. It is
stated that the Prophet (sws) should tell those who are
denying him and the Book he is presenting that the anecdotes
that have been narrated to them clearly show that only God is
worthy of gratitude; He is the one Who has shown them these
marvels of His justice and mercy and shown that peace and
salvation is for those whom He selects for preaching the truth
and for serving humanity; however much the Prophet’s enemies
may try, they will not be able to harm him and his companions.
God protects them. It is they who achieve the dominance of
truth over falsehood.
After that, it
is stated that if this is the truth that becomes evident from
the historical anecdotes cited, then the Prophet (sws) should
ask them: Is the God Whose majesty has been stated worthy of
worship and gratitude or the their alleged deities and
intercessors which can neither help their own selves nor those
who worship them. The next verse digresses from what is just
stated to pave the way for the discussion on monotheism in the
succeeding verses.
اَمَّنۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ
اَنۡزَلَ لَکُمۡ مِّنَ السَّمَآءِ مَآءً
فَاَنۡبَتۡنَا بِهِ حَدَآئِقَ ذَاتَ بَهۡجَةٍ
مَا کَانَ لَکُمۡ اَنۡ تُنۡبِتُوۡا شَجَرَهَا
ءَ اِلٰهٌ مَّعَ اللّٰهِ
بَلۡ هُمۡ قَوۡمٌ یَّعۡدِلُوۡنَ (60)
In order to understand the stress in
this verse and the succeeding ones, readers may direct their
attention to a linguistic style that has often been referred
to in this exegesis. Questions as the ones cited in this verse
are not meant to elicit an answer. They are meant for rebuke
and conclusive communication. The speaker adopts an emphatic
way to present facts in a persistent manner without waiting
for a response from the addressees. It is as if there is no
possibility of negating these facts. In order to create this
emphasis, parts of a sentence are suppressed. They can be
understood by the addressees themselves. This vacuum in the
sentences is filled by the emphasis employed by the speaker in
communication. Such examples of suppression can be abundantly
seen in the sermons and speeches of the orators of the
classical period. However, citing them in front of the Qur’an
is like lighting a candle before the sun. Since this style of
communication is not found in Urdu, I have stated in words
these suppressions.
Before the words
اَمَّنۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ
(or He Who created the heavens and the earth) a part is
suppressed to effect: Speak up! If those of your deities are
better who have neither any share in creating and governing
this universe nor in your nourishment and upbringing or the
Being Who has created the heavens and the earth and sent down
water for you from which He has produced beautiful orchards
for you.
In the expression
فَاَنۡبَتۡنَا بِهِ حَدَآئِقَ ذَاتَ
بَهۡجَةٍ (thus from it We sprouted
beautiful orchards), the style has changed. Earlier what was
stated was indirect while here the speaker has been specified.
This change in style is to express favour and affection.
The words ءَ
اِلٰهٌ مَّعَ اللّٰهِ (is there any
other deity also with God?) express a question whose obvious
answer is in the negative. The implication is: Then on what
basis do they worship them? Here it may be kept in mind what
has been repeatedly mentioned in this exegesis that the
idolaters always regarded God to be the creator of the heavens
and the earth as well as the controller of the winds and the
clouds.
The word
يَعْدِلُوْنَ is from
عدل يعدل عدولا.
It means “to be unjust and to oppress.” In other words, these
people do not have any argument in favour of their deities;
but they are deviants who do not value the truth. For this
reason, they worship others besides God. It may also be kept
in mind that in the earlier section the addressees were
directly spoken to; here the style has changed to indirect.
This is meant to express hate and dislike as well longing. It
is as if what is said is stated while turning away from the
addressees.
اَمَّنۡ جَعَلَ الۡاَرۡضَ قَرَارًا وَّ
جَعَلَ خِلٰلَهَاۤ اَنۡهٰرًا وَّ جَعَلَ لَهَا رَوَاسِیَ وَ
جَعَلَ بَیۡنَ الۡبَحۡرَیۡنِ حَاجِزًا
ءَ اِلٰهٌ مَّعَ اللّٰهِ
بَلۡ اَکۡثَرُهُمۡ لَا یَعۡلَمُوۡنَ (61)
Here too the first part of the question is
suppressed. The word قَرَار
means a place of comfort and tranquillity. At other instances,
the earth has also been called a cradle and a bed. Here too it
has the same meaning.
Just as the Almighty sent down rain from
the heavens for the consumption for mankind, in a similar way,
He made seas and streams flow in the earth. In order to keep
the earth in its orbit, He also implanted mountains in it.
It is specified at other instances in
the Qur’an that there are seas of sweet and sour water. These
two water types come into contact with each other at God’s
behest but they always remain separate through an invisible
barrier between them. Neither of the two not the slightest
cross this barrier. It is then stated that do their deities
have any share in this power, wisdom, providence, harmony
between opposing elements and in this balance and harmony
created by God. If the answer is obviously in the negative,
then on what basis do they ascribe partners to Him? The last
part of the verse is indirect. This style is meant to express
sorrow and yearning. The implication is that all these things
are so obvious but it is a matter of sorrow that most of them
do not know this, and even after being told so they do not
want to know.
اَمَّنۡ یُّجِیۡبُ الۡمُضۡطَرَّ اِذَا
دَعَاهُ وَ یَکۡشِفُ السُّوۡٓءَ وَ یَجۡعَلُکُمۡ خُلَفَآءَ
الۡاَرۡضِ
ءَ اِلٰهٌ مَّعَ اللّٰهِ
قَلِیۡلًا مَّا تَذَکَّرُوۡنَ (62)
Here too a similar question is
suppressed before the verse, as can be seen in the earlier
ones: are their deities who can neither listen nor hear,
neither able to give benefit nor inflict harm, neither respond
to calls not able to help the oppressed in any way better than
God? In other words, it is actually God Who listens to these
calls and respond and not these deities. It may be kept in
mind that this topic is discussed at other instances of the
Qur’an in a way that it is qualified by God’s will. This means
that God alleviates the sufferings and hardships of the ones
His intention and wisdom entail. If at times, the supplication
of an oppressed soul is not immediately answered, it is
deferred to a more appropriate time. And if it is not answered
in the way the person wants, God may respond to it in the
manner He wants which may be even better for that person.
Similarly, at times, this supplication will be a source of
reward for that person in the Hereafter if it is not answered
in this world. This part of the verse should be understood in
the light of these principles.
The style of the expression
وَ یَجۡعَلُکُمۡ خُلَفَآءَ الۡاَرۡضِ
refers to the replacement of one nation by another. The
implication is that when this happens in this world, it is not
accidental. No one except God can bring about this change. All
this occurs in accordance with His directive and wisdom. This
in fact is a warning to the Quraysh that if today they have
political authority in this land, it is not because of their
own effort; in fact, it is a blessing of God. He is testing
them by granting them this authority. If they too adopt the
same attitude as the ones before them who spread disorder in
the land, they will meet the same fate. The dealing of God is
the same for everyone.
The expression ءَ
اِلٰهٌ مَّعَ اللّٰهِ
قَلِیۡلًا مَّا تَذَکَّرُوۡنَ
implies that which of these works of God can they ascribe to
others? The fact is that these people have forgotten their own
selves and seldom pay heed to reminders. In other words, when
they are faced with trials and hardships in this world, they
call upon God. However, as soon as they pass away, they forget
God and spend their lives in self-oblivion; they do not even
remember that there was a time when they had called upon God
and made some promises. This topic has been discussed at other
instances in detail. It is similarly implied that the lesson
they should seek from the historical record of rise and fall
of nations is only paid heed to by them when they themselves
are faced with these trials. And once these trials pass away,
they become a tale of the past. It thus becomes evident that
there is a deep meaningful connection between the two parts:
اَمَّنۡ یُّجِیۡبُ الۡمُضۡطَرَّ اِذَا
دَعَاهُ وَ یَکۡشِفُ السُّوۡٓءَ and
وَ یَجۡعَلُکُمۡ خُلَفَآءَ الۡاَرۡضِ
of this verse. The implication is
that they neither seek a lesson from the trials they face in
their individual lives nor from the change and replacement of
nations. So, who can teach people who have such a weak memory?
اَمَّنۡ یَّهۡدِیۡکُمۡ فِیۡ ظُلُمٰتِ
الۡبَرِّ وَ الۡبَحۡرِ وَ مَنۡ یُّرۡسِلُ الرِّیٰحَ بُشۡرًۢا
بَیۡنَ یَدَیۡ رَحۡمَتِهِ
ءَ اِلٰهٌ مَّعَ اللّٰهِ
تَعٰلَی اللّٰهُ عَمَّا یُشۡرِکُوۡنَ (63)
A similar question is again suppressed
before this verse as the ones in earlier verses. The Qur’an at
a number of places has stated the arrangement made by God to
guide people in their sea and land travels. Thus in verse 16
of Surah al-Nahl it is stated: وَ
عَلٰمٰتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُوْنَ
(and people also find their way through the stars). Thus the
Almighty has planted signs in the land and suspended lamps in
the heavens which guide travellers in their sea and land
journeys. This bears clear evidence to the fact that the God
of this universe is very merciful and affectionate and only
His dominion extends in the heavens and the earth and in the
sea and the land. It is He Who sends seasonal winds as mercy
and glad tidings when the land has become dry. These winds
gather pieces of clouds in layers. Then they rain down water
wherever He directs them to. As a consequence, can anyone say
that the heavens and earth, winds and clouds have different
gods? The implication is that even after observing harmony
between various components of the universe, if anyone believes
that it is being governed by different entities and there are
deities that are God’s partners, then he is a very naïve
person. The creator of this Universe is exalted and far above
these hypothetical deities. Such baseless and unfounded trivia
have no match with God.
اَمَّنۡ یَّبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُ وَ مَنۡ
یَّرۡزُقُکُمۡ مِّنَ السَّمَآءِ وَ الۡاَرۡضِ
ءَ اِلٰهٌ مَّعَ اللّٰهِ
قُلۡ هَاتُوۡا بُرۡهَانَکُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
(64)
Here again a
part of the sentence is suppressed which is evident from
concomitant indications. The words ثُمَّ
یُعِیۡدُ explain an obvious consequence of
initiation of creation: He can also create once again and, in
fact, will necessarily do it. If He does not, this would mean
that the whole universe is a meaningless creation. At other
instances, this conclusion is stated with arguments that when
no one can deny that God initiated this Universe, how can
anyone deny that He can recreate it.
The words
وَ مَن
یَّرۡزُقُکُمۡ مِّنَ السَّمَآءِ وَ الۡاَرۡضِ indicate
that after creation, it is God Who makes arrangements for the
sustenance and nourishment of His creatures. For this purpose,
He uses both the heavens and the earth. From the former, He
rains down water and from the latter He produces various
crops. Can they claim that He has partner in these tasks?
The words
قُلۡ هَاتُوۡا بُرۡهَانَکُمۡ اِنۡ کُنۡتُمۡ
صٰدِقِیۡنَ imply that whatever has been stated all need
a creator, without whose power and wisdom they cannot come
into being. Thus, it is evident from this that a living and
sustaining God’s existence is validated through indubitable
facts. The verse invites the addressees that they too should
profess faith in Him, and if they claim that there are other
deities besides Him, then the burden of proof lies on them. If
they have any reasoning in their favour, they should bring it
forth.
The
aforementioned discussion can be summarized by saying that he
who does not believe in God should give satisfactory answers
to the above mentioned questions. If he believes in God, but
associates other deities with Him, then he should present an
argument in its support. The onus of proof nevertheless lies
on the disbelievers and the idolaters. Those who believe in
God do not have the responsibility of proving Him. He is an
obvious reality.
قُلۡ لَّا یَعۡلَمُ مَنۡ فِی السَّمٰوٰتِ وَ
الۡاَرۡضِ الۡغَیۡبَ اِلَّا اللّٰهُ
وَ مَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ (65)
The verse states the final word between
monotheism and polytheism: if anyone is under this
misconception that there is someone else also who has
knowledge of the unseen of the heavens and the earth thus
making him eligible of worship, the Prophet (sws) should
dispel this misconception and affirm that this knowledge rests
with God only. Even those in the heavens are unaware of this
knowledge, what to speak of those in the earth! They do not
even know when they will be raised to life, let alone the
knowledge of the unseen. In the hope of intercession, how can
such deities be worshipped who are devoid of this knowledge?
This subject has been treated at length under verses 20-21 of
Surah al-Nahl.
بَلِ ادّٰرَكَ عِلۡمُهُمۡ فِی الۡاٰخِرَةِ
بَلۡ هُمۡ فِیۡ شَكٍّ مِّنۡهَا بَلۡ هُمۡ مِّنۡهَا عَمُوۡنَ (66)
The word
اِدّٰرَکَ is actually an assimilated
form of تَدَارَكَ similar toاِثَّاقَلَ
and
تَثَاقَلَ. The expression تَدَارَكَ
القَوْم would mean that the earlier
and later people of the nation have intermingled with one
another. In verse 38 of Surah al-A‘raf, it is said:
حَتّٰۤی اِذَا ادَّارَکُوۡا فِیَۡا
جَمِیۡعًا (until all of them are
gathered in it, (7:38)). From here,
the meaning of mix-up and confusion has been incorporated into
it. This is because when different things come together, they
get jumbled up.
It has been explained at an appropriate
place that the idolaters of Arabia did not reject the
Hereafter outright. In fact, they were inflicted with a type
of confusion about it. They did not want to believe it and at
the same time could not find a pretext to totally reject it.
For this reason, they were in a state of uncertainty. Though
some blunt and carefree people had rejected it out of frenzy,
yet this was not the general situation. It was, as indicated,
a mental confusion. Since it was their desire to deny it, they
regarded it to be far-fetched and improbable. They would
contend that how could it be possible for someone to recreate
human beings after they die and their bones are decayed, and
then subject all the world to reward and punishment. However,
they were not fully convinced of this too. For this reason,
they would say that if ever they are raised to life after
death and have to face accountability, their deities will save
them through their intercession. They need not worry. It was
this mental conflict which the Qur’an has termed as
ادّٰرَکَ عِلۡمُمۡ فِی الۡاٰخِرَ.
This is a very realistic expression for them. It is strange
that our exegetes have ended up in confusion in the
interpretation of these words.
The implication of this verse is exactly
the same as that of verse 5. It was said there that though
this Qur’an is absolutely clear, those who do not believe in
the Hereafter nor want to do so will not profess belief in
this Book. In a similar way, after refuting polytheism and
affirming monotheism though indisputable arguments, it is
stated here that it should not be construed that these clear
and lucid arguments are not being understood by them; the real
reason is that they are in a severe mental conflict regarding
the Hereafter. They are in fact perplexed about it; more so,
have become blind to it.
It is a fact that the real reason to
negate the reality is aversion to the Hereafter. Since belief
in it entails huge responsibilities on a person, he wants to
run away from it. Since he is unable to do so, he tries to
find subterfuges. This creates a severe mental conflict in him
and he tries to doubts facts to evade them. This unnatural
effort inflicts him with the ailment of doubt. The result is
that he has to become blind to blatant facts.
It is as if the Qur’an here has unveiled
the gradual progression of their malady: they polluted their
mind and thinking because they wanted to evade the Hereafter;
once they were inflicted with this pollution, they had to shut
their eyes to all the signs found within them and outside them
because facing them would heavily weigh down upon them.
وَ قَالَ الَّذِیۡنَ کَفَرُوۡا ءَ اِذَا
کُنَّا تُرٰبًا وَّ اٰبَآؤُنَاۤ اَئِنَّا لَمُخۡرَجُوۡنَ (67)
لَقَدۡ وُعِدۡنَا هٰذَا نَحۡنُ وَ اٰبَآؤُنَا مِنۡ قَبۡلُ
اِنۡ هَذَاۤ اِلَّاۤ اَسَاطِیۡرُ الۡاَوَّلِیۡنَ (68)
These verses explain the nature of their
doubt and conflict: in the first place, they find it very
strange to be raised to life again once they die and decay in
the earth; secondly, they say that the threat of the Hereafter
is nothing new for them; their forefathers too were similarly
threatened. It neither came nor will it ever come. From this,
they deduce that all these are tales of the ancients which are
repeated in every age and have nothing to do with reality.
قُلۡ سِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا
کَیۡفَ کَانَ عَاقِبَةُ الۡمُجۡرِمِیۡنَ (69)
This verse states the remedy to their
blindness just referred to. The implication is that they will
only see if they open their yes. So, they must walk about in
their land and learn a lesson from the fate of earlier
nations. They will then observe the signs of the punishment
with which God’s messengers threatened their people. God has
preserved these signs in the earth for the very purpose that
they serve a reminder to them. It will then become evident to
them that this threat is not a hoax; it is a bare fact; what
will further become evident to them will be that if this was
the fate of the wrongdoers in this world, why will God not
bring a day in which His perfect justice and complete mercy
manifest themselves.
وَ لَا تَحۡزَنۡ عَلَیۡهِمۡ وَ لَا تَکُنۡ
فِیۡ ضَیۡقٍ مِّمَّا یَمۡکُرُوۡنَ (70)
The Prophet
(sws) is assured in this verse. He is giving them bread to eat
and they are replying in such a harsh way. This is their own
wretchedness. He should fulfil his obligation and then leave
them to themselves. He should not fret on them and feel sorrow
on their stubbornness.
Similarly, he
should not worry about the pranks they are playing with him
and his companions. None of their tricks can trick God.
Whenever He wants, He will rout them and save the believers
from these vile schemes.
وَ یَقُوۡلُوۡنَ مَتٰی هَذَا الۡوَعۡدُ
اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ (71) قُلۡ عَسٰۤی اَنۡ یَّکُوۡنَ
رَدِفَ لَکُمۡ بَعۡضُ الَّذِیۡ تَسۡتَعۡجِلُوۡنَ (72) وَ اِنَّ
رَبَّكَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَ لٰکِنَّ اَکۡثَرَهُمۡ
لَا یَشۡکُرُوۡنَ (73)
The word رَدِفَ occurs without any
preposition as well as with the preposition
ل. Examples of both are found in classical Arabic. It
means “something coming behind or after another thing.”
The Almighty
has warned the nations of messengers from two punishments: one
in this world which necessarily visits them if they deny these
messengers and one in the Hereafter. These nations always
responded to these warnings by asking about the time of this
punishment of the Hereafter if the claim is true; if it is not
possible to bring this punishment for these messengers, then
they should at least bring forth the worldly punishment which
as claimed necessarily visits the nation who denies its
messenger. Either of the two should be shown to them in the
absence of which they will not regard the promise of the
messengers to be true.
The words “you are seeking to hasten” refer to punishment of
the Day of Judgement. It has also been mentioned in verse 68
and verse 71 above. The word “a part” refers to the worldly
punishment which is the necessary consequence of denying a
messenger. They are told that they should not seek to hasten
the punishment. At this moment, its arrival depends on their
attitude: if they do not profess faith, a sample from the
final punishment will visit them. Its arrival is a requisite
of a messenger’s denial. The word عَسٰۤی
is stated here to show that this punishment hinges on the
attitude of the nation. It could have remained secure by
professing belief. Thus the majority of Muhammad’s (sws)
nation accepted faith and was thereby secured from any worldly
punishment that visited earlier nations.
The last verse
expresses sorrow on the attitude of people who were hastening
the two punishments: if God gives respite to people, it is out
of His mercy so that people can benefit from it by mending
their ways and proving themselves worthy of it. However, such
is the misfortune of people that they regard this time of
respite and mercy to be a proof of the messenger being a hoax.
Thus instead of earning His mercy, they earn His wrath from
the same place.
وَ اِنَّ رَبَّكَ لَیَعۡلَمُ مَا تُکِنُّ
صُدُوۡرُهُمۡ وَ مَا یُعۡلِنُوۡنَ (74) وَ مَا مِنۡ غَآئِبَةٍ
فِی السَّمَآءِ وَ الۡاَرۡضِ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ (75)
These words
sound assurance to the Prophet (sws) and warning to his
opponents. He should feel no danger from them because his Lord
knows the hidden machinations of people as well as their open
declarations. The implication is that He will deal with every
mischief they create. This in fact lays emphasis on what is
stated in verse 70 earlier.
The last part
of the verse is a threat for the Prophet’s rivals: they should
bear in mind that all the secrets of the heavens and the earth
are written in an open register with Him. He will take notice
of everything and no secret can be hidden from Him.
اِنَّ هَذَا الۡقُرۡاٰنَ یَقُصُّ عَلٰی
بَنِیۡۤ اِسۡرَآءِیۡلَ اَکۡثَرَ الَّذِیۡ هُمۡ فِیۡهِ
یَخۡتَلِفُوۡنَ (76) وَ اِنَّهُ لَهُدًی وَّ رَحۡمَةٌ
لِّلۡمُؤۡمِنِیۡنَ (77) اِنَّ رَبَّكَ یَقۡضِیۡ بَیۡنَهُمۡ
بِحُکۡمِهِ
وَ هُوَ الۡعَزِیۡزُ الۡعَلِیۡمُ (78)
This is in reference to the Jews though
primarily it is stated in response to the Quraysh. This is
because in the initial stages of the Prophet’s preaching, his
rivals other than the Quraysh like the Jews were silent
spectators. However, with the passage of time, the Jews
started to secretly support the Quraysh. Thus the Qur’an
commented on them as well. Initially, they were only vaguely
referred to. However, when they gradually started to be more
open, the Qur’an also started to discuss them more openly
until at one time they were totally exposed. The verses under
discussion refer to them rather concisely. In the forthcoming
surahs, this will culminate into a more comprehensive mention.
In the previous chapters also, the Jews have been discussed in
a similar way.
The verse states that just as this Qur’an is conclusively
conveying the truth to the Ishmaelites, similarly, it is also
explaining many facts to the Israelites from which they
deprived themselves because of disputing them. If they profess
faith in the Qur’an, it will lead them out of this labyrinth
of differences onto the straight path and will be a means of
mercy to them both in this world and in the Hereafter.
However, if they do not duly recognize the worth of the Qur’an
and not accept its guidance, they should remember that today
the Almighty wants to resolve their differences through this
Book; however, after this, a day will also come in which He
will resolve these through His decisive directive. Clear
concomitant indications show that what has been said relates
to the Day of Judgement. The word “directive” refers to that
final verdict after which no one will be able to say anything.
The verse ends on God’s attributes. The Jews should
remember that God is powerful and knowledgeable. Neither can
anyone stop Him nor is anything hidden from Him.
This subject is discussed in a similar context and occasion
in Surah Yunus in the following words:
وَ لَقَدۡ بَوَّاۡنَا بَنِیۡ اِسۡرَآءِیۡلَ
مُبَوَّاَ صِدۡقٍ وَّ رَزَقۡنٰهُمۡ مِّنَ الطَّیِّبٰتِ
ۚ فَمَا اخۡتَلَفُوۡا حَتّٰی جَآءَهُمُ الۡعِلۡمُ
اِنَّ رَبَّكَ یَقۡضِیۡ بَیۡنَهُمۡ یَوۡمَ الۡقِیٰمَةِ
فِیۡمَا کَانُوۡا فِیۡهِ یَخۡتَلِفُوۡنَ (10: 93)
We provided the Israelites with a
place of honour and blessed them with Our
pure sustenance. Then they differed in knowledge after being
bestowed with it. Indeed, on the Day of Judgement, your Lord
will decide the matters in which they have been differing.
(10:93)
In Surah Hud, this subject is referred to thus:
وَ لَقَدۡ اٰتَیۡنَا
مُوۡسَی
الۡکِتٰبَ
فَاخۡتُلِفَ فِیۡهِ
وَ لَوۡ لَا
کَلِمَةٌ
سَبَقَتۡ مِنۡ
رَّبِّكَ لَقُضِیَ
بَیۡنَهُمۡ
وَ اِنَّهُمۡ
لَفِیۡ شَكٍّ
مِّنۡهُ مُرِیۡبٍ.
(110:11)
And We gave the Book to Moses; then a
difference was created in it. Had a matter not been decided
earlier by your Lord, the issue would have been settled
between them. In reality, they are in a confounding doubt
about it. (11:110)
The difference referred to here has been explained under
these verses at their respective places, and also in the
exegesis of Surah al-Baqarah. It should be kept in mind that
the Torah was not only subjected to interpolation, it is also
an amalgam of conflicting narratives. It is impossible to know
from it which part is true and which has been altered. As a
result of this adulteration in the Torah, the Jews had been
engulfed by darkness after being deprived of this radiance by
God. The Qur’an wanted to lead them out of this darkness into
light. However, instead of valuing this light, they tried to
put it out.
فَتَوَکَّلۡ عَلَی اللّٰهِ
اِنَّكَ عَلَی الۡحَقِّ الۡمُبِیۡنِ (79) اِنَّكَ لَا
تُسۡمِعُ الۡمَوۡتٰی وَ لَا تُسۡمِعُ الصُّمَّ الدُّعَآءَ اِذَا
وَلَّوۡا مُدۡبِرِیۡنَ (80) وَ مَاۤ اَنۡتَ بِهٰدِی الۡعُمۡیِ
عَنۡ ضَلٰلَتِهِمۡ
اِنۡ تُسۡمِعُ اِلَّا مَنۡ یُّؤۡمِنُ بِاٰیٰتِنَا فَهُمۡ
مُّسۡلِمُوۡنَ (81)
The Prophet (sws) is assured here that
while totally disregarding the machinations and opposition of
these people, He should trust His Lord’s support; he alone is
on the path of the truth, which is destined to prevail; his
rivals, whether they are the Quraysh or the Jews, would not be
able to succeed against him through their evil schemes; God
will bring all their plans to nothing; His word is bound to
dominate.
The Prophet (sws) is then told that if
these people do not listen to him, he should not worry about
them. His responsibility is not to make the dead and deaf hear
especially when they have turned away to flee. It is evident
from this that if they do not turn away and intently listen to
what is being said, they will be able to make out what is
being said. However, not only are they deaf, they are also
running away. How can such wretched people be made to hear
something.
The preposition
عَنۡ in
وَ مَاۤ اَنۡتَ بِهٰدِی الۡعُمۡیِ عَنۡ
ضَلٰلَتِهِمۡ shows that the word
ہٰدِی
encompasses a meaning that collocates with this preposition.
Since عَنۡ
signifies making something turn away from something, the
expression would mean: “You cannot turn away the blind from
their error and lead them to guidance.” The last part of the
verse thus states that the Prophet (sws) can make only those
people hear his call who want to believe in God’s revelations.
The verb in یُّؤۡمِنُ بِاٰیٰتِنَا expresses
intention. Examples of this usage can be seen in earlier
surahs. The implication is that how can those value the Qur’an
who do not want to hear and understand. Those who want to hear
and understand will indeed accept faith and become obedient to
their Lord.
It is a fact that God has bestowed
everyone with the urge to seek guidance. It is His established
practice that those who duly value this urge are guided
further by Him. Those who do not do so are not only deprived
of further guidance, their natural desire to seek this
guidance also fades away. Jesus (sws) while explaining this
reality is reported to have said: “Even what they have is
taken away from them.” (Matthew, 13:12)
وَ اِذَا وَقَعَ الۡقَوۡلُ عَلَیۡهِمۡ
اَخۡرَجۡنَا لَهُمۡ دَآبَّةً مِّنَ الۡاَرۡضِ تُکَلِّمُهُمۡ
اَنَّ النَّاسَ کَانُوۡا بِاٰیٰتِنَا لَا یُوۡقِنُوۡنَ
(82)
The words وَ
اِذَا وَقَعَ الۡقَوۡلُ عَلَیۡہِمۡ
mean that when the verdict of God will be declared in this
matter and what they deserve in accordance with the
established practice of God will manifest itself.
The antecedent of the pronoun in
عَلَیۡہِمۡ is the
Quraysh who are addressed in this surah. They were demanding
that they will not believe in the punishment or in the
Hereafter the Qur’an is informing them of unless they see
these or observe a sign of them. This demand has been
mentioned in verses 71-73 earlier.
The word
تُکَلِّمُہُمۡ is in the same meaning
as it is in the following verse:
اَمۡ اَنۡزَلۡنَا عَلَیۡهِمۡ سُلۡطٰنًا
فَهُوَ یَتَکَلَّمُ بِمَا کَانُوۡا بِهِ یُشۡرِکُوۡنَ .(35:30)
Or have We also revealed an argument to them that is bearing
witness to what they associate with God? (30:35)
It is obvious that the word تَکَلَّمُ
is not used in its common meaning of speech. It actually means
to bear witness or present a sign in favour of something.
The verse says that it is not at all difficult for God to show
them such a sign. He is actually giving them respite to repent
and mend their ways. For this reason, He is teaching and
reminding, delivering warnings and glad tidings to them
through His messenger and His Book. However, when their time
of respite expires once the truth is conclusively conveyed to
them and in accordance with the His established practice they
become liable to punishment, He will need any special effort
to show them a sign: He will take out an animal from the earth
which will bear witness that these wretched people are not
prepared to believe in God’s revelations and thus are worthy
of His wrath. It is evident from this style of the Qur’an that
at the moment God is sending down His revelations and
conclusively delivering the truth through His messenger and
His Book. However, because of their ill-ways, once the
decision to consign them to destruction would be made, God
will make an animal come out from the earth to bear this
evidence.
A similar sign in the history of prophets of God is that of
the she-camel that was presented to the Thamud, nation of
Salih (sws). When they outright rejected his call and
persisted in their demand for a sign of torment, he nominated
a she-camel as such a sign. He informed them that if they harm
it in any way, they will face God’s wrath. When they did harm
it, they were visited by God’s punishment.
The interpretation of this verse in the light of linguistic
principles, coherence and parallels is very clear to this
author. Yet our exegetes mention a strange animal while
explaining this verse. According to them, it will appear near
the Day of Judgement. In my opinion, this does not relate to
this verse; but rather to certain narratives which depict the
signs of the Judgement Day. These narratives should be
evaluated in the light of principles of criticism and accepted
or rejected accordingly.
Here this should also be kept in mind that this threat sounded
to the Quraysh was conditional to the time of God’s decision
about them. If they had persisted in their stubbornness, they
would certainly have faced the punishment referred to.
However, it is known that gradually their majority accepted
faith. Thus they never faced any such decisive punishment the
way it was faced by the ‘Ad, the Thamud and other nations. In
fact, the miscreants among them were wiped out in their
battles with the believers.
وَ یَوۡمَ
نَحۡشُرُ مِنۡ کُلِّ اُمَّةٍ فَوۡجًا مِّمَّنۡ یُّکَذِّبُ
بِاٰیٰتِنَا فَهُمۡ یُوۡزَعُوۡنَ (83)
This verse is a reminder of the Day of
Judgement. The word یُوۡزَعُوۡنَ
(be categorized) occurs in verse 17 earlier, where it has been
explained. This categorization will be on the basis of the
nature and extent of sins committed. Each community will then
be sent to those portions of Hell it deserves in accordance
with this categorization. In Surah al-Hijr, it is stated:
لَهَا
سَبۡعَةُ اَبۡوَابٍ
لِکُلِّ بَابٍ مِّنۡهُمۡ جُزۡءٌ مَّقۡسُوۡمٌ . (44:15)
Hell will have seven gates. For every
gate, a special share has been allocated from them.
(15:44)
The word فَوۡج
refers to the large number of those who denied. The purpose is
to show that in spite of this number, God will not be the
slightest bothered to gather them nor will the Hell created by
Him have any shortage of space. It will gulp all the armies
and even ask for more.
حَتّٰۤی
اِذَا جَآءُوۡ قَالَ اَکَذَّبۡتُمۡ بِاٰیٰتِیۡ وَ لَمۡ
تُحِیۡطُوۡا بِهَا عِلۡمًا اَمَّا ذَا کُنۡتُمۡ تَعۡمَلُوۡنَ
(84)
The implication
of this verse is that if they had denied this reward and
punishment because they have knowledge of the secrets of this
Universe, it could have been a valid opinion. However, what is
the excuse they have when they do not have such comprehensive
knowledge of this Universe.
It thus becomes
evident from this that to acknowledge something, it is enough
that signs and proofs exist in its favour in human intellect
and in human nature as well as in the world at large. It
cannot be denied merely because all its details are not known.
If someone denies it on this basis, then it means that he
claims to have the knowledge of all the secrets of this
universe. None except the Creator has such knowledge. The
example of such a foolish person is of one who denies the
existence of the Himalayas because he has not seen all its
peaks and valleys.
وَ وَقَعَ الۡقَوۡلُ عَلَیۡهِمۡ بِمَا
ظَلَمُوۡا فَهُمۡ لَا یَنۡطِقُوۡنَ (85)
In other words, these people will not be able to present any
excuse in response to the above mentioned question of God.
They will not be able to speak and God’s verdict of punishment
will be implemented on them. The expression
وَقَعَ الۡقَوۡلُ has been explained earlier. However,
here the events of the Day of Judgement are being narrated.
Hence the verdict here refers to God’s decision of consigning
all these wrongdoers to Hell. The expression
لَا یَنۡطِقُوۡنَ should be
understood in the light of the following verse of Surah Yasin:
اَلۡیَوۡمَ نَخۡتِمُ عَلٰۤی اَفۡوَاهِهِمۡ وَ
تُکَلِّمُنَاۤ اَیۡدِیۡهِمۡ وَ تَشۡهَدُ اَرۡجُلُهُمۡ بِمَا
کَانُوۡا یَکۡسِبُوۡنَ)65:36)
Today We shall
seal their mouths and their hands will inform Us about their
deeds, and their very feet will testify to what they had been
doing. (36:65)
The word تُکَلِّمُنَاۤ may also be
noted in the above cited verse. It has been discussed earlier.
اَلَمۡ یَرَوۡا اَنَّا جَعَلۡنَا الَّیۡلَ
لِیَسۡکُنُوۡا فِیۡهِ وَ النَّهَارَ مُبۡصِرًا
اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ.
(86)
In accordance with linguistic
principles, parallel words are suppressed in this verse. In
the first part, a word to the effect
مظلما is
suppressed while in the second,
تعملوا. The brevity of this style
has been discussed at an appropriate instance.
The verb
یُّؤۡمِنُوۡنَ expresses intention.
This verse censures those who were
demanding the sign of punishment: Why are these wretched
people insisting on this demand? Why do they not reflect on
the signs of this universe? Do they not see this power and
wisdom of God that manifests every day in which the night has
been made dark to provide them with comfort and the day has
been lighted up so that they can work in it. There are several
signs in this. However, only those people can see them who
intend to believe.
The arguments that have been presented by the Qur’an in favour
of the power, wisdom and providence of this universe’s creator
as well as in favour of monotheism and the hereafter are
explained at various instances in this exegesis. The word
اٰیٰتٍ rather succinctly refers to
all of them. However, the context and occasion specially
relates to the hereafter: when people sleep at night and get
up in the morning, they observe being raised to life every
day. Similarly, after they die, a time will come when they
will get up. The Almighty reminds them of this reality every
day; however, there is no remedy to the obduracy of those who
have no intention to believe. In Surah al-Furqan, it is
similarly stated:
وَ هُوَ الَّذِیۡ جَعَلَ لَکُمُ الَّیۡلَ
لِبَاسًا وَّ النَّوۡمَ سُبَاتًا وَّ جَعَلَ النَّهَارَ
نُشُوۡرًا (25: 47)
It is He Who has made the night a
covering for you and made in it sleep a means of comfort and
made the day a time to be raised again. (25:47)
The supplication before going to sleep at night also
reminds people of this reality.
وَ یَوۡمَ یُنۡفَخُ فِی الصُّوۡرِ
فَفَزِعَ مَنۡ فِی السَّمٰوٰتِ وَ مَنۡ فِی الۡاَرۡضِ اِلَّا
مَنۡ شَآءَ اللّٰهُ
وَ کُلٌّ اَتَوۡهُ دٰخِرِیۡنَ (87)
This verse
reminds people of the horror of the Day of Judgement. They
should not regard this day to be an easy affair. When the
trumpet is sounded, everyone will be terrified by its horror.
Only they will be secured from the upheaval of that day who
the Almighty will secure. In verse 89 ahead, the concise
nature of this description is elaborated upon.
People of high
and low status as the leaders and their followers – everyone
will appear before God in humiliation. Only those people will
be secured from this disgrace which have been referred to
earlier.
وَ تَرَی الۡجِبَالَ تَحۡسَبُهَا
جَامِدَةً وَّ هِیَ تَمُرُّ مَرَّ السَّحَابِ
صُنۡعَ اللّٰهِ الَّذِیۡۤ اَتۡقَنَ کُلَّ شَیۡءٍ
اِنَّهُ خَبِیۡرٌ بِمَا تَفۡعَلُوۡنَ (88)
This is a
further description of the horror of that day. It can be
imagined what will happen to other things when firmly
implanted mountains would be flying about like clouds. Here it
may be kept in mind that sages among poets of classical Arabic
regarded everything except the mountains to be mortal.
The expression صُنۡعَ اللّٰہِ is
similar to وَعْدَ اللّٰهِ and
صِبْغَةِ اللّٰهِ. This style is
adopted when it is specifically meant to direct attention to a
certain object. The implication is that all this is the work
and marvel of the God Who has made everything firm. When it
was He Who made everything strong and robust, He will also
show the fragile nature of the implanted mountains.
The last part
of the verse states the real thing to inform people for which
all these details of the horrors of the Day of Judgment have
been related. The implication is that such will be the extent
of the upheaval on the Day of Judgement and God is fully aware
of all their misdeeds. So when He is aware of them, He will
definitely bring them to justice.
مَنۡ جَآءَ بِالۡحَسَنَةِ فَلَهُ خَیۡرٌ
مِّنۡهَا
وَ هُمۡ مِّنۡ فَزَعٍ یَّوۡمَئِذٍ اٰمِنُوۡنَ (89) وَ مَنۡ
جَآءَ بِالسَّیِّئَةِ فَکُبَّتۡ وُجُوۡهُهُمۡ فِی النَّارِ
هَلْ تُجۡزَوۡنَ اِلَّا مَا کُنۡتُمۡ تَعۡمَلُوۡنَ (90)
Stated here is
the necessary consequence of the last part of the previous
verse. God’s verdict will be pronounced with justice for the
righteous and the wrongdoers.
اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ رَبَّ
هٰذِهِ الۡبَلۡدَةِ الَّذِیۡ حَرَّمَهَا وَ لَهُ کُلُّ شَیۡءٍ ۫
وَّ اُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُسۡلِمِیۡنَ (91) وَ اَنۡ
اَتۡلُوَا الۡقُرۡاٰنَ
فَمَنِ اهۡتَدٰی فَاِنَّمَا یَهۡتَدِیۡ لِنَفۡسِهِ
وَ مَنۡ ضَلَّ فَقُلۡ اِنَّمَاۤ اَنَا مِنَ
الۡمُنۡذِرِیۡنَ (92)
Here, at the end, God has explained
through the tongue of the Prophet (sws) his mission and its
objective in a very decisive way so that if the Quraysh want
to mend their ways, they are provided with this opportunity;
otherwise, they should get ready to face the consequences.
In my opinion, the word
قُل is suppressed
before اِنَّمَاۤ اُمِرۡتُ
because of concomitant indications: this
is evident later by the words
فَقُلۡ اِنَّمَاۤ اَنَا مِنَ الۡمُنۡذِرِیۡنَ
and
قُلِ الۡحَمۡدُ لِلّٰہِ.
The verse refers to the land of Makkah
and history of the House of God. The Prophet (sws) has been
selected to revive the purpose for which God chose this land
and made it sacred. Hence, he will not be diverted from this
purpose however much people try to do so. This land is the
centre of the religion of Abraham (sws) and hence the real
task that should be carried out here is to call people towards
one God – the way he is doing. He has totally acquitted
himself from the uncalled for worship that is being done here.
Just as he has been asked to worship God alone, he has also
been directed to show obedience to Him only. He has no
relation with various demands that they are making from him.
He has been directed to read out the Qur’an to them. Its
benefit or lack of it will depend on the attitude they adopt.
His responsibility is to only warn them.
Here, the supplication made by Abraham
(sws) may be kept in mind in which he requested God to send a
special messenger from among his progeny (the Ishmaelites)
whose task would be to read out the Qur’an to them and purify
them through law and wisdom (62:2).
The implication is that the Prophet (sws) is undertaking the
same task for which the founder of this centre of monotheism
had supplicated. He who wants a share from this good should
participate in it or get ready to face the consequences.
وَ قُلِ الۡحَمۡدُ لِلّٰهِ سَیُرِیۡکُمۡ
اٰیٰتِه فَتَعۡرِفُوۡنَهَا
وَ مَا رَبُّكَ بِغَافِلٍ عَمَّا تَعۡمَلُوۡنَ (93)
The Prophet
(sws) is asked to tell them that only worthy of gratitude is
God Who revealed the Qur’an that he is reading out to them. If
they do not duly value it and instead demand signs of
punishment from him, then very soon He will show them these
signs. At that time, they will come to know how true were the
things they had been informed of by him, but they did not
value them because of their misfortune.
The word فَتَعۡرِفُوۡنَہَا refers to
the fact that at that time will these people realize that they
had been warned of someone who they rejected and called for
their doom. However, this realization will be of no benefit to
them.
The implication
of the last part of the verse is that they should not remain
under the misconception that God is unaware of their pranks.
He knows everything and will call them to account. Every task
He carries out has an appointed time.
With these words, the explanation of this surah reaches its
culmination with the grace and help of God فالحمد
لله علي ذلك (so gratitude be to Him on this).
Rahmanabad
21 February
1974
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