Section VII: Verses (160-175)
In this section, the anecdote of prophet
Lot (sws) is mentioned. Prophets Hud (sws) and Salih warned
their nations about their over-indulgence in feats of
construction. Lot (sws), on the other hand, warned them on a
shameful vice. Here it should be kept in mind that evils
always come into being because of indifference to God and the
Hereafter. For this reason, their disorder spreads in every
sphere of human life. However, in nations, it is more evident
in certain aspects viz a viz its temperament and
circumstances. It is these prominent aspects that are
discussed in this surah. Lot (sws) warned his nation of its
grave consequences but it did not pay heed and ultimately met
the fate he warned them of. This anecdote also ends on the
repetitive verses. This shows that the purpose of narrating
all these episodes is the same.
Readers may now proceed to study the
verses.
Text and Translation
کَذَّبَتۡ
قَوۡمُ لُوۡطِۣ الۡمُرۡسَلِیۡنَ . اِذۡ قَالَ لَهُمۡ اَخُوۡهُمۡ
لُوۡطٌ اَلَا تَتَّقُوۡنَ . اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ .
فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ . وَ مَاۤ اَسۡـَٔلُکُمۡ
عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ
الۡعٰلَمِیۡنَ . اَتَاۡتُوۡنَ الذُّکۡرَانَ مِنَ الۡعٰلَمِیۡنَ .
وَ تَذَرُوۡنَ مَا خَلَقَ لَکُمۡ رَبُّکُمۡ مِّنۡ اَزۡوَاجِکُمۡ
بَلۡ اَنۡتُمۡ قَوۡمٌ عٰدُوۡنَ . قَالُوۡا لَئِنۡ لَّمۡ تَنۡتَهِ
یٰلُوۡطُ لَتَکُوۡنَنَّ مِنَ الۡمُخۡرَجِیۡنَ . قَالَ اِنِّیۡ
لِعَمَلِکُمۡ مِّنَ الۡقَالِیۡنَ . رَبِّ نَجِّنِیۡ وَ اَهۡلِیۡ
مِمَّا یَعۡمَلُوۡنَ . فَنَجَّیۡنٰهُ وَ اَهۡلَهُ اَجۡمَعِیۡنَ .
اِلَّا عَجُوۡزًا فِی الۡغٰبِرِیۡنَ . ثُمَّ دَمَّرۡنَا
الۡاٰخَرِیۡنَ . وَ اَمۡطَرۡنَا عَلَیۡهِمۡ مَّطَرًا ۚ فَسَآءَ
مَطَرُ الۡمُنۡذَرِیۡنَ . اِنَّ فِیۡ ذٰلِكَ لَاٰیَة وَ مَا
کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ . وَ اِنَّ رَبَّكَ لَهُوَ
الۡعَزِیۡزُ الرَّحِیۡمُ . (160 ۔ 175)
The nation of Lot too denied the messengers
when their brother Lot said to them: “Do you people not fear
God? I am a trusted messenger for you. So, fear God and obey
me. I do not ask you for any recompense on this. My recompense
rests only with the God of the universe. (160-164)
Do you go to men among people of the world
for your sexual desires, and leave the wives which your Lord
has created for you? In fact, you are a people who have
crossed the limits.” (165-166)
They replied: “Lot! If you do not stop, you
shall definitely be expelled from here.” (167)
He replied: “I am strongly averse to this
deed of yours. My Lord! Deliver me and my family from the
consequence of their deed.” So, We delivered him and all his
family. Only an old woman was left with those who were left
behind. Then We destroyed others and let loose a horrific
storm on them. So, what evil was the rain that was unleashed
on them who had been warned of their fate! (168-173)
Indeed, there is a great sign in this, and
most of them are not going to believe. And your Lord indeed is
Mighty and Merciful. (174-175)
Explanation
کَذَّبَتۡ قَوۡمُ لُوۡطِۣ الۡمُرۡسَلِیۡنَ .
اِذۡ قَالَ لَهُمۡ اَخُوۡهُمۡ لُوۡطٌ اَلَا تَتَّقُوۡنَ .
اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ . فَاتَّقُوا اللّٰهَ وَ
اَطِیۡعُوۡنِ . وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ
اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ .
These verses occur in the previous
anecdotes also. They have been explained there.
اَتَاۡتُوۡنَ الذُّکۡرَانَ مِنَ
الۡعٰلَمِیۡنَ . وَ تَذَرُوۡنَ مَا خَلَقَ لَکُمۡ رَبُّکُمۡ
مِّنۡ اَزۡوَاجِکُمۡ بَلۡ اَنۡتُمۡ قَوۡمٌ عٰدُوۡنَ .
These verses refer to the greatest sin of
Lot’s nation. At another instance, it has been explained that
homosexuality had become a fashion among them. When this
happens in a nation, it becomes a pile of filth. God cleanses
his earth from it.
The word “men” after “among people of the
world” point to the utter blindness of his nation. Even when
God has created women for them to quench their sexual desires,
they go to men for this purpose. Women are not hidden from
them. Even the blind can see them. But can they be done of the
blindness that has overcome them. In verse 54 of Surah al-Naml,
the words used are: اَتَاۡتُوۡنَ
الۡفَاحِشَةَ وَ اَنۡتُمۡ تُبۡصِرُوۡنَ
(do you engage in this blatant vulgarity
even though you have eyes?)
The words “and leave the wives which your
Lord has created for you?” is an explanation of this blindness
and the essential consequence of this vulgar tendency. People
who have this tendency are afflicted with severe perversion
and their attraction towards women becomes non-existent. Such
people make a complete mockery of the institution of family
and the society becomes a herd of animals driven by unnatural
desires.
The words “in fact, you are a people who
have crossed the limits” express yearning and sorrow. The
implication is that words fail to express the heinous nature
of their wrongdoing as they have far exceeded the limits of
human nature.
قَالُوۡا لَئِنۡ لَّمۡ تَنۡتَهِ یٰلُوۡطُ
لَتَکُوۡنَنَّ مِنَ الۡمُخۡرَجِیۡنَ .
The style of this threat clearly shows that
it was not merely a threat: it was a decisive warning. They
used to give threats earlier also; there are indications of
this in the Qur’an. However, this time they were bent upon
implementing them.
قَالَ اِنِّیۡ لِعَمَلِکُمۡ مِّنَ
الۡقَالِیۡنَ .
The word قلي
means “intense hate and malice.”
Lot (sws) answered the decisive warning of
his people in an emphatic manner: their threat cannot make him
even slightly budge from his stance. If they hate him because
he rebukes them for their vulgarity, their threats can neither
stop him nor soften him. They should be clear that he severely
detests and hates it. They can do whatever they like; he does
not care.
By using the plural in مِّنَ الۡقَالِیۡنَ,
stress has been added to his response. The implication is that
it is not merely he who is averse to it; all upright people
are averse to it and he is among them, and in no way can he be
a companion to them in this act.
رَبِّ نَجِّنِیۡ وَ
اَهۡلِیۡ مِمَّا یَعۡمَلُوۡنَ .
In the expression
مِمَّا یَعۡمَلُوۡنَ
a governing noun is suppressed in accordance with a common
linguistic principle. The expression will be to the effect:
من عقوبة ما يعملون.
Lot (sws) assessed that the decisive moment
had arrived; if these people have decided to expel him from
the land, then in accordance with the established practice of
God a torment will necessarily visit them. Thus he uttered the
words of prayer mentioned in this verse. It has been discussed
at other instances that the word
اَهۡلِ also includes followers.
Hence, if some people from among his nation professed faith in
him, they are included in its connotation.
فَنَجَّیۡنٰهُ وَ
اَهۡلَهُ اَجۡمَعِیۡنَ . اِلَّا عَجُوۡزًا فِی الۡغٰبِرِیۡنَ .
ثُمَّ دَمَّرۡنَا الۡاٰخَرِیۡنَ . وَ اَمۡطَرۡنَا عَلَیۡهِمۡ
مَّطَرًا ۚ فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ .
After that, the torment descended on the
nation of Lot (sws), the details of which have already been
explained in Surah al-Hijr.
The word عَجُوۡزٌ
refers to his wife. All her sympathies were with her nation.
Thus in spite of belonging to Lot’s family she was punished.
This word has been used here for her disparagingly.
The words “so, what evil was the rain that
was unleashed on them who had been warned of their fate” are
meant to warn the Quraysh. Those who do not pay heed to the
warnings of a messenger end up facing the torment of God and
what an evil torment it is.
اِنَّ فِیۡ ذٰلِكَ
لَاٰیَة وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ . وَ اِنَّ
رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ .
These repetitive verses at the end have
already been explained.
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Section VIII: Verses (176- 191)
This section mentions the anecdote of
Prophet Shu‘ayb (sws) and his people who lived in Madyan. Just
as Lot (sws) warned his nation of their moral misconduct,
Shu‘ayb (sws) warned his nation of economic misconduct.
However, his nation too adopted the same and ultimately met
with the same fate as other nations did. This anecdote also
ends with the repetitive verses.
Readers may now proceed to study these
verses.
Text and Translation
کَذَّبَ اَصۡحٰبُ
لۡـَٔـیۡكَةِ
الۡمُرۡسَلِیۡنَ . اِذۡ قَالَ لَهُمۡ شُعَیۡبٌ اَلَا تَتَّقُوۡنَ
. اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ . فَاتَّقُوا اللّٰهَ وَ
اَطِیۡعُوۡنِ . وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ
اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ . اَوۡفُوا الۡکَیۡلَ
وَ لَا تَکُوۡنُوۡا مِنَ الۡمُخۡسِرِیۡنَ . وَ زِنُوۡا
بِالۡقِسۡطَاسِ الۡمُسۡتَقِیۡمِ . وَ لَا تَبۡخَسُوا النَّاسَ
اَشۡیَآءَهُمۡ وَ لَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ .
وَ اتَّقُوا الَّذِیۡ خَلَقَکُمۡ وَ الۡجِبِلَّةَ الۡاَوَّلِیۡنَ
. قَالُوۡا اِنَّمَاۤ اَنۡتَ مِنَ الۡمُسَحَّرِیۡنَ . وَ مَاۤ
اَنۡتَ اِلَّا بَشَرٌ مِّثۡلُنَا وَ اِنۡ نَّظُنُّکَ لَمِنَ
الۡکٰذِبِیۡنَ . فَاَسۡقِطۡ عَلَیۡنَا کِسَفًا مِّنَ السَّمَآءِ
اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ . قَالَ رَبِّیۡ اَعۡلَمُ بِمَا
تَعۡمَلُوۡنَ . فَکَذَّبُوۡهُ فَاَخَذَهُمۡ عَذَابُ یَوۡمِ
الظُّلَّةِ اِنَّهُ کَانَ عَذَابَ یَوۡمٍ عَظِیۡمٍ . اِنَّ فِیۡ
ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ . وَ
اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ . (176 ۔ 191)
The dwellers of the Forest also denied the
messengers when Shu‘ayb informed them: “Do you not fear God? I
am a trusted messenger for you. So, fear God and obey me. And
I do not ask you for any recompense on this. My recompense
rests with the God of the universe.” (176-180)
“Measure fully and be not among those who
inflict loss on others and weigh with the correct scale and do
not give things to people while lessening them. And do not go
about spreading disorder in the land and fear the Being Who
has created you and the generations before you as well.”
(181-184)
They replied: “You are only under a magical
spell and just a mortal like us. And we think that you among
absolute liars. (185-186)
So, if you are truthful, drop pieces on us
from the sky.” He said: “My Lord knows full well what you are
doing.” Thus, they rejected him; so, the punishment of the day
of the canopy seized them and indeed it was the punishment of
a horrible day. (187-189)
Indeed, there is a great sign in this, and
most of them are not going to believe. And your Lord indeed is
Mighty and Merciful. (190-191)
Explanation
کَذَّبَ اَصۡحٰبُ لۡـَٔـیۡكَةِ
الۡمُرۡسَلِیۡنَ .
The word لۡـَٔـیۡكَةِ
refers to bushes and forests. There
was a forest near Madyan. For this reason, those residing in
it were also known as “People of the Forest.” Some exegetes
think that the “People of Madyan” and the “People of the
Forest” are different from one another. They think that
Shu‘ayb (sws) was sent towards both these nations. In my view,
this opinion is incorrect.
اِذۡ قَالَ لَهُمۡ
شُعَیۡبٌ اَلَا تَتَّقُوۡنَ . اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ
. فَاتَّقُوا اللّٰهَ وَ اَطِیۡعُوۡنِ . وَ مَاۤ اَسۡـَٔلُکُمۡ
عَلَیۡهِ مِنۡ اَجۡرٍ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ
الۡعٰلَمِیۡنَ .
These verses occur in the previous anecdote
and have already been explained.
اَوۡفُوا الۡکَیۡلَ وَ
لَا تَکُوۡنُوۡا مِنَ الۡمُخۡسِرِیۡنَ . وَ زِنُوۡا
بِالۡقِسۡطَاسِ الۡمُسۡتَقِیۡمِ .
The people of Madyan were traders by
profession and had advanced to great heights in it. However,
when people are indifferent to God and the Hereafter, Satan
gets the chance to play his pranks and wreak havoc. Thus these
people were afflicted by deceiving others in weighing goods.
This economic misconduct is a severe disease that is
contagious. Once a single person is stricken by it, every
trader and business is drawn into it. Then such forms of
fraud, deception and exploitation in selling goods and
merchandise come into being that every person cries out in
despair. The Almighty has created this world with a balance
and the heavens and the earth remain intact because of this
balance. If this balance is ruined, the heavens and the earth
are devastated. This system created by the Almighty guides
mankind that they too should maintain this balance of justice
in every sphere of life lest their social and economic systems
are wreaked. More details will be provided on this in the
exegesis of Surah al-Rahman insha’Allah.
وَ لَا تَبۡخَسُوا
النَّاسَ اَشۡیَآءَهُمۡ وَ لَا تَعۡثَوۡا فِی الۡاَرۡضِ
مُفۡسِدِیۡنَ .
A very heinous form of selling goods to
people by lessening them is adulteration. This means adding
barley in wheat, fat in oil, sand in sugar, water in milk. In
this way, the seller gives every buyer the requisite amount or
measure but the proportion or percentage of the real thing
sold is much less. Adulteration using harmful items is a
further step in this horrific act. A stage is reached that
when a person eats something bought from the market, he is not
even sure if he is gulping poison or some common edibles.
The words “and do not go about spreading
disorder in the land” point to the fact that if these people
have advanced at the expense of destroying this balance, then
such advancement is a bane not a boon. Their ways should be
the ways of reformers and not of those who spread disorder.
Feeding on illegal means has a very terrible fate. They must
realize this.
وَ اتَّقُوا الَّذِیۡ
خَلَقَکُمۡ وَ الۡجِبِلَّةَ الۡاَوَّلِیۡنَ .
The word
جِبِلَّةٌ means “creatures.” Here,
prophet Shu‘ayb (sws) has asked his people to learn a lesson
from history. The Being Who created the earlier
generations is the very One Who has created them. If He
destroyed them because of spreading disorder in the land, His
practice will not change in their case too. They will be
punished for their economic misconduct. If their God had been
different from that of their ancestors, they could have been
dealt with by a different law. However, if He is the same –
and no doubt He is the same – how can He deal with them
differently? So they should fear Him and mend their ways.
قَالُوۡا اِنَّمَاۤ
اَنۡتَ مِنَ الۡمُسَحَّرِیۡنَ . وَ مَاۤ اَنۡتَ اِلَّا بَشَرٌ
مِّثۡلُنَا وَ اِنۡ نَّظُنُّکَ لَمِنَ الۡکٰذِبِیۡنَ .
فَاَسۡقِطۡ عَلَیۡنَا کِسَفًا مِّنَ السَّمَآءِ اِنۡ کُنۡتَ
مِنَ الصّٰدِقِیۡنَ .
Shu‘ayb’s (sws) people replied with these
words, an answer given by the rejecters of all messengers. The
word كِسْفٌ
is a plural of
كِسْفَةٌ. It is mentioned at other
instances of the Qur’an that this demand put forth by his
nation to send down pieces of the sky on them was made in
response to his warning that if they did not listen to him,
they will be faced with the same punishment as the ones faced
by the ‘Ad, the Thamud and the people of Lot (sws).
قَالَ رَبِّیۡ
اَعۡلَمُ بِمَا تَعۡمَلُوۡنَ .
This sentence expresses Shu‘ayb’s (sws)
trust in God. His implication was that dropping pieces from
the sky was under God’s jurisdiction and not his. God fully
knows their pranks; thus Shu‘ayb (sws) has consigned this
matter to Him. Whatever His wisdom entails will transpire and
at the right time too.
فَکَذَّبُوۡهُ
فَاَخَذَهُمۡ عَذَابُ یَوۡمِ الظُّلَّةِ اِنَّهُ کَانَ عَذَابَ
یَوۡمٍ عَظِیۡمٍ .
The nature of torment that visited the
people of Shu‘ayb (sws) has been described in verse 91 of
Surah al-A‘raf. Those who want to see its details can look it
up. In verse 94 of Surah Hud, this torment is called
صَيْحَةٌ which
means shout and thunder. In the verse under discussion, the
words “the punishment of the day of the canopy” are used. It
is evident from this that from a distance this torment seemed
like a column or canopy of dust or smoke. This shows that the
nature of this torment was that of a stone-hurling wind that
has been referred to in the anecdote of prophet Lot (sws) as
hasib. This torment includes
رَجْفَةٌ,
صَيْحَةٌ, and
ظُلَّةٌ.
اِنَّ فِیۡ ذٰلِكَ
لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ . وَ اِنَّ
رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ .
These repetitive verses at the end have
already been explained.
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Section IX: Verses (192- 227)
Coming up are the concluding verses of the
surah and the discourse links to its introductory part which
is the real theme. There, while sounding assurance to the
Prophet (sws), it had been stated that the Qur’an being sent
by God is an obvious fact. Those who were demanding a sign of
punishment as a condition to believe in it were merely
presenting a lame excuse. If God wanted, He could show them
such a sign as a result of which their arrogance would be
shattered; however, He wanted that instead of observing such a
sign, they use their intellect and insight. So, if they
continue with this stubborn behaviour, each and every danger
the Qur’an was informing them of would materialize. After
that, the anecdotes of prophets of God were narrated to
highlight this very fact. The Prophet’s addressees were asked
that if they want signs, they should turn to these anecdotes.
Each of them is a sign. If they adopt the same attitude, there
is no reason why they should be treated differently than these
nations. These anecdotes ended on the account of Shu‘ayb (sws)
and his people. After this, the era of Moses (sws) begins as
per the historical sequence. Since his anecdote has been
described in detail earlier, it is not mentioned here and the
discourse returns to its actual theme: the Qur’an has been
sent down by God; it is not inspired by some devil nor is it
poetry. Previous scriptures have predicted it and the scholars
of the Israelites are aware of these prophesies. If these
unfortunate people deny it, the Prophet (sws) should not pay
heed to them. Instead he should focus all his attention on the
believers. These wretched people will soon encounter their
fate.
Readers may now proceed to study these
verses.
Text and Translation
وَ اِنَّهُ لَتَنۡزِیۡلُ رَبِّ
الۡعٰلَمِیۡنَ . نَزَلَ بِهِ الرُّوۡحُ الۡاَمِیۡنُ . عَلٰی
قَلۡبِكَ لِتَکُوۡنَ مِنَ الۡمُنۡذِرِیۡنَ . بِلِسَانٍ عَرَبِیٍّ
مُّبِیۡنٍ . وَ اِنَّهُ لَفِیۡ زُبُرِ الۡاَوَّلِیۡنَ . اَوَ
لَمۡ یَکُنۡ لَّهُمۡ اٰیَةً اَنۡ یَّعۡلَمَهُ عُلَمٰٓؤُا بَنِیۡ
اِسۡرَآءِیۡلَ . وَ لَوۡ نَزَّلۡنٰهُ عَلٰی بَعۡضِ
الۡاَعۡجَمِیۡنَ . فَقَرَاَهُ عَلَیۡهِمۡ مَّا کَانُوۡا بِهِ
مُؤۡمِنِیۡنَ . کَذٰلِكَ سَلَکۡنٰهُ فِیۡ قُلُوۡبِ
الۡمُجۡرِمِیۡنَ . لَا یُؤۡمِنُوۡنَ بِهِ حَتّٰی یَرَوُا
الۡعَذَابَ الۡاَلِیۡمَ . فَیَاۡتِیَهُمۡ بَغۡتَةً وَّ هُمۡ لَا
یَشۡعُرُوۡنَ . فَیَقُوۡلُوۡا هَلۡ نَحۡنُ مُنۡظَرُوۡنَ .
اَفَبِعَذَابِنَا یَسۡتَعۡجِلُوۡنَ . اَفَرَءَیۡتَ اِنۡ
مَّتَّعۡنٰهُمۡ سِنِیۡنَ . ثُمَّ جَآءَهُمۡ مَّا کَانُوۡا
یُوۡعَدُوۡنَ . مَاۤ اَغۡنٰی عَنۡهُمۡ مَّا کَانُوۡا
یُمَتَّعُوۡنَ . وَ مَاۤ اَهۡلَکۡنَا مِنۡ قَرۡیَةٍ اِلَّا لَهَا
مُنۡذِرُوۡنَ . ذِکۡرٰی وَ مَا کُنَّا ظٰلِمِیۡنَ . وَ مَا
تَنَزَّلَتۡ بِهِ
الشَّیٰطِیۡنُ . وَ مَا یَنۡۢبَغِیۡ لَهُمۡ وَ مَا
یَسۡتَطِیۡعُوۡنَ . اِنَّهُمۡ عَنِ السَّمۡعِ لَمَعۡزُوۡلُوۡنَ .
فَلَا تَدۡعُ مَعَ اللّٰهِ اِلٰـهًا اٰخَرَ فَتَکُوۡنَ مِنَ
الۡمُعَذَّبِیۡنَ . وَ اَنۡذِرۡ عَشِیۡرَتَكَ الۡاَقۡرَبِیۡنَ .
وَ اخۡفِضۡ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الۡمُؤۡمِنِیۡنَ .
فَاِنۡ عَصَوۡكَ فَقُلۡ اِنِّیۡ بَرِیۡٓءٌ مِّمَّا تَعۡمَلُوۡنَ
. وَ تَوَکَّلۡ عَلَی الۡعَزِیۡزِ الرَّحِیۡمِ . الَّذِیۡ
یَرٰىكَ حِیۡنَ تَقُوۡمُ . وَ تَقَلُّبَكَ فِی السّٰجِدِیۡنَ .
اِنَّهُ هُوَ السَّمِیۡعُ الۡعَلِیۡمُ . هَلۡ اُنَبِّئُکُمۡ
عَلٰی مَنۡ تَنَزَّلُ الشَّیٰطِیۡنُ . تَنَزَّلُ عَلٰی کُلِّ
اَفَّاكٍ اَثِیۡمٍ . یُّلۡقُوۡنَ السَّمۡعَ وَ اَکۡثَرُهُمۡ
کٰذِبُوۡنَ . الشُّعَرَآءُ یَتَّبِعُهُمُ الۡغَاونَ . اَلَمۡ
تَرَ اَنَّهُمۡ فِیۡ کُلِّ وَادٍ یَّهِیۡمُوۡنَ . وَ اَنَّهُمۡ
یَقُوۡلُوۡنَ مَا لَا یَفۡعَلُوۡنَ . اِلَّا الَّذِیۡنَ
اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَ ذَکَرُوا اللّٰهَ
کَثِیۡرًا وَّ انۡتَصَرُوۡا مِنۡ بَعۡدِ مَا ظُلِمُوۡا وَ
سَیَعۡلَمُ الَّذِیۡنَ ظَلَمُوۡا اَیَّ مُنۡقَلَبٍ
یَّنۡقَلِبُوۡنَ . (192 ۔ 227)
And indeed this has been revealed in a
very elaborate manner by the Lord of the worlds. The Trusted
Angel has brought it down to your heart so that you become
among those who warn. In lucid Arabic and it is also mentioned
in earlier scriptures. Is this not a sufficient sign for these
people that the scholars of the Israelites know? (192-197)
And had We revealed it to a non-Arab and he
would have read it out to them, they would not have professed
faith in him. In this way, We make it enter the hearts of the
wrongdoers. They will not accept faith until they see the
painful torment. Thus it will suddenly visit them and they
will not even be aware of it. At that time, they will say:
“Will we get some respite?” (198-203)
Are they asking to hasten Our torment? Just
see if We let them live for some more years; then, that
torment comes to them with which they are being threatened
with; what good will this reprieve be to them? (204-207)
We have never destroyed a city unless
warners have first come for it to remind. And We are not
unjust. (208-209)
And devils have not brought it down.
Neither is it worthy of them nor do they have the capacity to
do this. They have been deposed from eavesdropping. (210-212)
Thus, do not call upon any deity besides
God so that you too become worthy of punishment. And warn your
near ones of kin and lower your wings of affection on the
believers who have followed you. (213-215)
If these people are disobeying you, then
tell them: I am acquitted from whatever you are doing, and
trust the Mighty and the Merciful God. The God Who sees you
when you get up and observes your coming and going among those
who prostrate. Indeed, He hears and knows all. (216-220)
Should I tell you on whom the devils
descend? They descend on lying wretched people who intently
try to hear and most of them are liars. (221-223)
And those who have gone astray follow the
poets. Do you not see that they wander in every valley and do
not practice what they preach? Only they are an exception to
it who accepted faith, did righteous deeds and remembered God
abundantly and who took revenge only when they were oppressed
– and these oppressors, they shall soon know what their abode
would be. (224-227)
Explanation
وَ اِنَّهُ
لَتَنۡزِیۡلُ رَبِّ الۡعٰلَمِیۡنَ . نَزَلَ بِهِ الرُّوۡحُ
الۡاَمِیۡنُ . عَلٰی قَلۡبِكَ لِتَکُوۡنَ مِنَ الۡمُنۡذِرِیۡنَ .
The antecedent of the pronoun in
اِنّهُ is the
Qur’an. Since the context is clear, this pronoun occurs for
something that is understood.
The word
تَنۡزِیۡلُ means to reveal
something painstakingly and in a thorough way. The rejecters
and adversaries of the Qur’an are warned here that it is not
something similar to what the soothsayers are inspired from
the devils. It has been revealed in a very elaborate manner by
the Lord of the worlds. Hence they must duly value it and not
call for their doom by denying it.
الرُّوۡحُ الۡاَمِیۡنُ
is the title of Gabriel. The attribute
“trusted” shows that he has delivered the Qur’an to the
Prophet (sws) in a faithful way exactly as he received
it. It may be kept in mind that in frenzy of animosity for
Islam, the Jews and the Rawafid had blamed Gabriel of
dishonesty in this matter. Details have been mentioned in
Surah al-Baqarah.
The antecedent of the pronoun in عَلی
قَلۡبِكَ is Prophet Muhammad (sws). In other words, it
is the heart and not his fancy that is the recipient of divine
revelation. The heart is the most noble organ of human body.
Hence there is no chance that it be invaded by any satanic
whisper or interference. Though the last of these verses
apparently address the Prophet (sws) yet the purpose is to
explain to the opponents that the Qur’an has originated from a
pure source and descended at a pure place.
The words “so that you become among those
who warn” express the purpose of Qur’an’s revelation:
the Prophet (sws) should fully make aware all those who are
leading their lives while being indifferent to God and the
Hereafter of the consequence of this indifference. The
implication is that the Qur’an is not merely the word of God,
it is a warning and the Prophet (sws) is a warner. Thus people
must pay heed to it; otherwise, they should get ready to face
the consequences it is informing them of.
بِلِسَانٍ عَرَبِیٍّ
مُّبِیۡنٍ .
These words express God’s favour to the
Arabs: the Qur’an has been revealed in eloquent Arabic, which
is a means of honour for them and is also a conclusive
communication of the truth to them. Now they cannot present
the excuse that they were not able to understand it. If they
do not give it due importance after all this elaborate
arrangement from God, they will be responsible.
وَ اِنَّهُ لَفِیۡ
زُبُرِ الۡاَوَّلِیۡنَ . اَوَ لَمۡ یَکُنۡ لَّهُمۡ اٰیَةً اَنۡ
یَّعۡلَمَهُ عُلَمٰٓؤُا بَنِیۡ اِسۡرَآءِیۡلَ .
This is a reference to the testimony of
ancient scriptures in favour of the Qur’an: it has been
mentioned in them and so are the prophesies of its arrival.
These prophesies about the advent of the Prophet (sws) and his
call found in the Torah, the Injil and the Zabur have been
mentioned at relevant instances of this exegesis. The scholars
of the Israelites fully knew them even though their majority
hid them. However, among them were the true scholars too who
openly acknowledged the Qur’an and also professed faith in
Muhammad (sws). The Qur’an has paid glowing tributes to their
acceptance of the truth at various instances.
In the above cited verses, these very
prophecies and these scholars are referred and the question
posed to the opponents of the Qur’an. What more do they want.
It may be kept in mind that in religious issues the Arabs
regarded the People of Book to be superior. However, in frenzy
of their denial of the Prophet (sws), they had become so blind
that those among the People of Book who supported them were
regarded by them to be their well-wishers. On the other hand,
those among them who believed in the Prophet (sws) were
regarded by them to be ones who had conspired in the
authorship of the Qur’an. This has been discussed in the
previous surah.
The interpretation of the verse
وَ اِنَّهُ لَفِیۡ زُبُرِ الۡاَوَّلِیۡنَ
that I have presented is very clear. Its parallels can be seen
in the earlier surahs as well as in the succeeding ones.
However, I am not aware how some people have ascribed an
opinion to our jurists that they have deduced from this verse:
the Qur’an can be read in a non-Arabic tongue also. This
interpretation is incomprehensible. If the Qur’an is rendered
into another language, it cannot be called the Qur’an; it will
be its translation and there is great difference between a
text and its translation. Not even the translation of a single
surah, in fact, a single verse can regarded as a substitute of
the original, let alone the translation of the whole Qur’an.
Those who are aware of the inimitability of the Qur’an know
that the meaning of some verses is absolutely clear. A
translator does not feel any difficulty or ambiguity in them.
However, after years of hard work, when he gets down to
translating them, he feels that, in spite of having the
ability to translate, he is not able to fully render the
verses, let alone their eloquence. This is the case with the
Qur’an. However, the translations of other divine scriptures
too – which do not even claim inimitability – cannot be
regarded as a substitute of their originals. In fact, it is a
fact that the major reason for the Jews and Christians going
astray is that the original languages of their scriptures
became extinct and they regarded their translations to be
their substitute. They have based their understanding and
system of reasoning on these translations. I have already
explained at an appropriate instance how Saint Paul
manipulated the translations to lead the Christians astray.
Nevertheless, I think that this deduction from the verse has
no grounds and is totally wrong in itself; in fact, it is a
matter of grave consequence viz a viz religion. I think that
this deduction has been ascribed to the respected jurists
because of some misunderstanding. However, more discussion on
this topic is beyond the scope of this exegesis. So, I would
not like to devote more time here in its research.
وَ لَوۡ نَزَّلۡنٰهُ
عَلٰی بَعۡضِ الۡاَعۡجَمِیۡنَ . فَقَرَاَهُ عَلَیۡهِمۡ مَّا
کَانُوۡا بِهِ مُؤۡمِنِیۡنَ .
These verses further explain God’s favour
mentioned in verse 196. These Arabs could have had an excuse
of the Qur’an been revealed in an non-Arabic tongue. But what
is the excuse they have when the Qur’an has been revealed in
their own best language to a best person among them. In verse
44 of Surah Ha Mim al-Sajdah, it is similarly stated:
وَ لَوۡ جَعَلۡنٰهُ قُرۡاٰنًا اَعۡجَمِیًّا
لَّقَالُوۡا لَوۡ لَا فُصِّلَتۡ اٰیٰتُهُ ءَاَعۡجَمِیٌّ وَّ
عَرَبِیٌّ (and had We revealed the
Qur’an in a foreign tongue, these people would have objected:
“Why were not its verses expounded?” The discourse in a
foreign tongue, and the addressees Arabs?”) In verse 103 of
Surah al-Nahal, a specific aspect of this topic is explained.
Those interested can take a look.
کَذٰلِكَ سَلَکۡنٰهُ
فِیۡ قُلُوۡبِ الۡمُجۡرِمِیۡنَ . لَا یُؤۡمِنُوۡنَ بِهِ حَتّٰی
یَرَوُا الۡعَذَابَ الۡاَلِیۡمَ . فَیَاۡتِیَهُمۡ بَغۡتَةً وَّ
هُمۡ لَا یَشۡعُرُوۡنَ . فَیَقُوۡلُوۡا هَلۡ نَحۡنُ مُنۡظَرُوۡنَ
.
The سَلَکَ
word also means “to make something enter something.” Here it
is used in this meaning.
These verses sound assurance to the Prophet
(sws): if these people are showing aversion to the Qur’an, it
is not because of any fault in it; the fault actually lies in
their hearts. Persistence in sin has corrupted these hearts so
much that they have lost their ability to accept the truth.
Since they have continued to adhere to the wrong path, their
hearts have been twisted. For this reason, the true message of
the Qur’an pierces their hearts but their disposition refuses
to accept it. People whose digestive system has become
stricken with ailments, the best of nourishments can do
nothing for them. They actually throw it up. Such is the case
with these people too. All this is in accordance with the
established practice of God. This is how God deals with those
whose nature has become perverted. Now these people will
accept the veracity of the Qur’an only when they see the
punishment it is informing them of. This punishment will visit
them suddenly. They will not know of it until it appears. At
that time, they will yearn to be given reprieve so that they
reform themselves; but alas the time for this would have
passed.
اَفَبِعَذَابِنَا
یَسۡتَعۡجِلُوۡنَ . اَفَرَءَیۡتَ اِنۡ مَّتَّعۡنٰهُمۡ سِنِیۡنَ .
ثُمَّ جَآءَهُمۡ مَّا کَانُوۡا یُوۡعَدُوۡنَ . مَاۤ اَغۡنٰی
عَنۡهُمۡ مَّا کَانُوۡا یُمَتَّعُوۡنَ .
The posed question expresses amazement. The
implication is that these people want to hasten the
punishment; yet what is destined to come is nevertheless
destined to come. Any delay in its arrival does not secure
them from it. If God has granted them the respite to live and
enjoy until a certain period of time, this will not make any
difference. Ultimately they will have to face what they are
being informed of. The advent of a messenger will make them
encounter this decisive phase. The delay is because of God’s
wisdom and should not be a cause for them to stop fearing its
arrival. If, as a result, they are making fun of it, then this
is their misfortune.
اَهۡلَکۡنَا مِنۡ
قَرۡیَةٍ اِلَّا لَهَا مُنۡذِرُوۡنَ . ذِکۡرٰی وَ مَا کُنَّا
ظٰلِمِیۡنَ .
This is a reminder of the established
practice God has adopted regarding nations of the world. Since
He is just and merciful: He does not destroy a nation without
warning it and conclusively delivering the truth to it. The
word ذِکۡرٰی
(reminder) expounds the reason of a messenger’s advent and the
style shows that it is being emphasized that without such a
reminder, God does not destroy a nation. Not doing so is an
injustice and God is not unjust. If they do not duly value
this reminder, they shall have to face the destined result and
this would not be any injustice. In fact, it would be exact
justice.
وَ مَا تَنَزَّلَتۡ بِهِ
الشَّیٰطِیۡنُ .
What was stated earlier in verse 192 in a
positive sense, is stated here in a negative one. While
keeping in view both these senses, the verse would mean that
this is the word sent down by God and not by the devils as
they – the Quraysh – contend.
وَ مَا یَنۡبَغِیۡ
لَهُمۡ وَ مَا یَسۡتَطِیۡعُوۡنَ . اِنَّهُمۡ عَنِ السَّمۡعِ
لَمَعۡزُوۡلُوۡنَ .
Stated here is the reason why the Qur’an
cannot be the word of the devils: neither are they worthy of
it nor is it in line with their mission. How can they destroy
their own kingdom by their own hands? Precisely the same thing
was said by Jesus (sws) to the jurists and the Pharisees of
his times when to counter the effect of his miracles, they
started to say the masses that it is with the help of
Beelzebul, the chief evil, spirit that he shows these
miracles:
But some of them [–the Pharisees and the
jurists–] said, “By Beelzebul, the prince of demons, he is
driving out demons.” … Jesus knew their thoughts and said to
them: “Any kingdom divided against itself will be ruined, and
a house divided against itself will fall. If Satan is divided
against himself, how can his kingdom stand? (Luke, 11:16-18)
Exactly the same point is made by the
Qur’an by the words “neither is it worthy of them.” The second
answer given by the Qur’an is “nor do they have the capacity
to do this.” The Qur’an has repeatedly challenged the Quraysh
that if they regard it to be the product of a human being,
they should bring forth something like it with the help of
their deities, poets, soothsayers and the jinn. However, they
could not produce something like it. This obviously meant that
the Qur’an was not the word of the jinn or the devils. If they
had the capacity to do it, their foremost friendship was with
the Quraysh and their soothsayers. Why did they not help them?
The third answer given to them by the Qur’an is “Nor do they have the capacity to do this." Until then they would try to eavesdrop but after that they were stopped from doing this. The jinn have confessed this in their own words:
وَّ اَنَّا لَمَسۡنَا السَّمَآءَ
فَوَجَدۡنٰهَا مُلِئَتۡ حَرَسًا شَدِیۡدًا وَّ شُهُبًا . وَّ
اَنَّا کُنَّا نَقۡعُدُ مِنۡهَا مَقَاعِدَ لِلسَّمۡعِ فَمَنۡ
یَّسۡتَمِعِ الۡاٰنَ یَجِدۡ لَهُ شِهَابًا رَّصَدًا . (72: 8۔9)
And we observed the heavens and found it
filled with stern guards and meteors. And we were able to sit
in some of its stations to eavesdrop, but now whoever tries to
eavesdrop finds a meteor waiting for him. (72:8-9)
These verses of Surah al-Jinn point towards
an important arrangement made by God in His kingdom. It has
been made by Him to protect the Qur’an from every sort of
incursion from Satan and his army. Insha’Allah, this will be
explained further in the exegesis of Surah al-Jinn.
فَلَا تَدۡعُ مَعَ
اللّٰهِ اِلٰـهًا اٰخَرَ فَتَکُوۡنَ مِنَ الۡمُعَذَّبِیۡنَ .
These verses and some of the succeeding
omes are addressed to the Prophet (sws). However, the wrath
and anger in them are directed to his opponents and rejecters.
وَ اَنۡذِرۡ
عَشِیۡرَتَكَ الۡاَقۡرَبِیۡنَ . وَ اخۡفِضۡ جَنَاحَكَ لِمَنِ
اتَّبَعَكَ مِنَ الۡمُؤۡمِنِیۡنَ .
The Prophet (sws) is told that his greatest
responsibility lies towards his near of kin. It may be kept in
mind that it was his immediate family who was the custodian of
the House of God and also regarded by the Arabs to be their
religious and political leaders. Both these capacities
entailed that he warn them of the imminent danger. If they
mended their ways, it would have become easy to bring others
to the right path. For this reason, the way prophets of God
always adopted was that they warned the leaders of their time.
They directed their attention to the masses when they lost
hope in these leaders. Jesus (sws) expended all his efforts
towards the scholars among the Jews. However, when they did
not abstain from their obduracy, he turned to the masses. For
this reason, Prophet Muhammad (sws) has also been directed in
these verses to address his kin. This will not only fulfil his
obligation towards them, but it will also ease the way for his
message to penetrate among the common man if his kin accept
it.
The words “and lower your wings of
affection on the believers who have followed you” brings the
picture of a hen protecting her young ones from danger lest
they don’t realize it. It may be kept in mind that very few of
the kin professed faith in the Prophet (sws) whom he was asked
to warn. Most of those who did were the poor among the masses
whom the leaders of the Quraysh regarded to be very lowly in
status. To one of them, the Prophet (sws) has been asked to
show affection and to the other he has been asked to deliver
warning.
فَاِنۡ عَصَوۡكَ فَقُلۡ
اِنِّیۡ بَرِیۡٓءٌ مِّمَّا تَعۡمَلُوۡنَ .
The Prophet (sws) should declare his
acquittal from his kin if they do not accept his warning. This
declaration of acquittal is the last phase of warning, as has
been stated at other instances. After this, the phase of
punishment for the rejecters of a messenger and that of
migration for his followers arrives. This declaration of
acquittal is attributed to all messengers of God. The way
Abraham (sws) declared it before his father has been mentioned
earlier.
وَ تَوَکَّلۡ عَلَی
الۡعَزِیۡزِ الرَّحِیۡمِ .
The Prophet (sws) should not care about the
consequences of this declaration of acquittal and fully repose
his trust in the powerful and merciful God. He will help him
and his companions from all the hardships and dangers of the
coming phases. Since He is powerful, He will be able to do
what He intends. None can stop Him. And since He is merciful
too, He will show mercy to His servants who will forsake their
relatives for Him. It should be kept in mind that after the
declaration of acquittal, a messenger and his companions enter
into a new phase of their lives and this new phase is totally
hidden from them. For this reason, this new phase is fraught
with hardships. It is not at all easy to convert friends into
foes when nothing is known of the future. Only those can pass
through these difficult times who trust their powerful and
merciful Lord.
الَّذِیۡ یَرٰىكَ
حِیۡنَ تَقُوۡمُ . وَ تَقَلُّبَكَ فِی السّٰجِدِیۡنَ . اِنَّهُ
هُوَ السَّمِیۡعُ الۡعَلِیۡمُ .
These verses shower praises in a very
affectionate and affable manner on the vigil and night worship
of the Prophet (sws) and his companions to procure the
pleasure of God. He should trust the God Who watches him when
he gets up to pray at night and supplicate before Him. The
Prophet (sws) is also in God’s notice when he tries that his
companions also reap the blessings of the night prayer and
supplication. So when God is aware of all these activities, He
will take these into account. The mighty and merciful Lord
will help him in every hardship.
Out exegetes have presented various
opinions in the interpretation of the expression “when you get
up” and each can be possible. However, in my opinion, the
correct opinion among these is the one which says that this
getting up relates to getting up for the tahajjud prayer. A
strong indication to this is found in the words “your coming
and going among those who prostrate.” It has been mentioned
elsewhere that more the difficulties the Prophet (sws)
encountered in his preaching, the more time he spent in the
tahajjud prayer. The Almighty too directed him to do so. More
details about this can be seen in the surahs of the last
chapter. The Prophet’s tahajjud worship is also mentioned in
verse 48 of Surah al-Tur and verse 40 of Surah Qaf, where more
explanation will be provided.
The word تَقَلُّب
means “coming and going.”
Just as the Prophet (sws) was diligent in
the night prayer and in supplications, he also stressed upon
his companions to show the same diligence. At various
times, he would also go to the mosque to see the spiritually
fulfilling scene that people were engaged in prayers and
supplications. Earlier, in verse 215, he was directed to
spread his wings of affection over the believers; this is
another aspect of that directive: like him, his followers were
also to remain diligent and vigilant. It is mentioned in the
Gospels that when the last phase of trial arrived, Jesus (sws)
went to the mountains and busied himself in supplications and
also asked his disciples to remain awake and pray to God to
save them from any trial. Then he would repeatedly go to see
whether his companions were supplicating or not. If the
disciples went off to sleep, he would repeatedly wake them up
to supplicate for protection against any trial.
Earlier, the attributes “mighty and merciful” were mentioned
after directing the believers to trust God. Now the attributes
“knows and hears all” are mentioned after referring to their
night worship. The occasion and context for this is evident.
Trusting God has a lot to do with keeping these attributes in
mind.
هَلۡ اُنَبِّئُکُمۡ
عَلٰی مَنۡ تَنَزَّلُ الشَّیٰطِیۡنُ . تَنَزَّلُ عَلٰی کُلِّ
اَفَّاكٍ اَثِیۡمٍ . یُّلۡقُوۡنَ السَّمۡعَ وَ اَکۡثَرُهُمۡ
کٰذِبُوۡنَ .
Earlier verses mention with full detail the source and
fountainhead of the Qur’an, its secure passage of descent and
the purity of its bearer. It was refuted that it had been
inspired by the devil. All these details were given to reject
the propoganda of the Prophet’s opponents that he was a
soothsayer and just as the devils inspire soothsayers with the
knowledge of the Unseen, they inpire the Prophet (sws) too
with this knowledge. Later he presents this as divine
revelation.
Now the verses under discussion address those who were blaming
the Prophet (sws). The verse portrays these soothsayers who
had successfully deceived these people who were making these
accusations. By mentioning these soothsayers with their
traits, their character is fully depicted. Their first
attribute which is mentioned is that they are
اَفَّاك. It means that they are
total liars, cheats and swindlers. In order to fool
simpletons, they fabricate various lies and then present them
before people with the claim that they are matters of the
unseen that have been revealed to them. Their second attribute
cited is اَثِيْم which means that
they are incriminated with all sorts of moral sins. At the
end, a sketch is portrayed of the trickery which they employ
to fool the masses: when foolish people turn to them to find
out matters of the Unseen, these people enter into a state of
meditation in which they chant words and then utter rhymed
prose (which in most cases is meaningless). They present these
words saying that they have been revealed to them from certain
jinn. This meditation is called سمع
by the Qur’an as they sit in meditation in a manner as if they
are intently listening to some unseen voice. It should be kept
in mind that this method of meditation has been in vogue in
all idolatrous nations. Soothsayers, pundits, yogis, mystics,
grave-custodians have been making this display to fool the
masses by claiming that they can get in touch with spirits and
mediums.
Some among the soothsayers would know sorcery and make contact
with the jinn from whom they would receive a mixture of right
and wrong information. However, most among them adopted
soothsaying as a profession to deceive and defraud people and
had nothing to do with soothsaying. The words “most
of them are liars” refer to such liars. If a person is really
a magician, then at least he is a true exponent of this skill
even though this skill is evil. However, a person who poses
himself to be a magician is an absolute liar.
وَ الشُّعَرَآءُ
یَتَّبِعُهُمُ الۡغَاونَ . اَلَمۡ تَرَ اَنَّهُمۡ فِیۡ کُلِّ
وَادٍ یَّهِیۡمُوۡنَ . وَ اَنَّهُمۡ یَقُوۡلُوۡنَ مَا لَا
یَفۡعَلُوۡنَ . اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا
الصّٰلِحٰتِ وَ ذَکَرُوا اللّٰهَ کَثِیۡرًا وَّ انۡتَصَرُوۡا
مِنۡ بَعۡدِ مَا ظُلِمُوۡا وَ سَیَعۡلَمُ الَّذِیۡنَ ظَلَمُوۡا
اَیَّ مُنۡقَلَبٍ یَّنۡقَلِبُوۡنَ .
The previous verses refute the blame of the Prophet (sws)
being a soothsayer. In these verses, the accusation that he
was poet is refuted. When the Quraysh used to call him a poet
and the Qur’an as poetry, it was not in the conventional sense
and how could they have said so. In reality, when they saw
that the eloquence of the Qur’an was conquering hearts and in
this way its claim of being from God was being established day
by day, they started to stir this propoganda that the Qur’an
was a book of poetry. If it was so powerful and potent, it was
not because of being from any divine origin but because it was
the work of an eloquent poet like so many other eloquent poets
of their lore. The Arabs also believed that each poet would be
accompanied by jinn who inspires him with poetry. Thus the
Quraysh wanted to give this impression to their masses that
the Prophet (sws) too was inspired by the jinn and his claim
that he was being imparted by an angel was totally wrong.
With this mental notion of the accusers in mind, deliberation
shows the Qur’an has placed three benchmarks against which
they can check if it is of the form of poetry produced by a
poet or is divine in origin produced by God’s messenger.
The first benchmark put forth by the Qur’an is “and
those who have gone astray follow the poets.” A tree is known
by its fruit and a person is known by his company. The Quraysh
should observe what type of people have been attracted by the
works of their soothsayers and what type by the word presented
by the Prophet (sws). If they are fair in their observation,
they will see that the people who sit in the company of their
soothsayers are rogues, ruffians and miscreants. On the other
hand, those who relish the company of the messenger are fair,
upright and God-fearing individuals. It should be kept in mind
that poetry had great importance in the Arab society. Poets
held the reins of the masses. These masses would blindly jump
into the fire lighted by them. The famous scuffle between the
Bakr and Taghlib tribes went on for half a century. A
prominent poet Muhalhal ibn Rabi‘ah (d. 531 AD) was the one
responsible in igniting this war. The extent of immorality
with which the poetry of Arabs poets was replete can be gauged
from the poetry of their greatest poet: Imru’ al-Qays (d. 544
AD). He stands unparalleled in the lecherous content of his
poetry. In spite of regarding him to be their greatest poet,
the Arabs called him الملك الضليل
(the wavered king). If we find any mention of good
conduct and morality in his poems, they are a means of
expressing superiority to other tribes and poets, and even
then such evils are intertwined with them that their harm
surpasses their benefit. I have written in detail about this
in the exegesis of Surah al-Baqarah. Those interested may look
it up. It is obvious that only those people will gather around
a poet whose habits and traits are similar to him.
The second benchmark put forth by the Qur’an is:
“do you not see that they wander in every
valley.” The compositions of such poets have no purpose in
them. If some unique style comes across their minds to
express what frequented their hearts they would express it in
a couplet regardless whether it was divine or satanic or based
on one’s evil desires or whether it could inspire others to
good or evil. If one reads their compositions, one couplet
will portray them a saint and another a devil. In one breath,
they will utter words both of virtue and vice in an impetuous
way. Since what they utter has a very unique and effective
style, readers would be influenced by both types of words.
However, since one’s inner-self has more proclivity to evil,
it is stamped by vice but the effect of virtue soon disappears
and in this way if there is some benefit in their words, it is
lost in their contradiction of thoughts. If healthy plants are
sown in a jungle of weeds, they do not grow.
Contrary to this, such is the harmony found in the Qur’an that
it has a specific purpose. From the beginning to the end every
verse relates to this purpose. It is not possible that anyone
can point out any contradiciton in it. The Qur’an has proven
the veracity of this specific purpose with such convincing
arguments that only an obdurate person can deny it. The
implication is that how can such a book be regarded as poetry
and its presenter called a poet.
The third benchmark put forth by the Qur’an is “and
do not practice what they preach.” Poets may present
themselves as heroes and reputable personalities; but this is
mere bluff. As far as their conduct is concerned, they are a
shame to mankind. They live in an imaginary world and dwell in
fantasies. The ideals they present are never followed by them.
Their poetry depicts feats of their gallantry but in reality
they are cowards.
On the other hand, the Prophet (sws) is the
greatest exponent of the Book he is presenting. If he asks
people to be God-fearing, selfless and altruistic, then these
traits are personified in him the utmost. His strongest enemy
cannot point out any deviation in his beliefs and deeds from
the Book he is presenting. So how can a person with such noble
traits be placed in the same category as people whose beliefs
and deeds are mutually contradictory.
The last of the verses under discussion
mention an exception to the general principle about poets just
mentioned: “Only they are an exception to it who accepted
faith, did righteous deeds and remembered God abundantly and
who took revenge only when they were oppressed – and these
oppressors, they shall soon know what their abode would be.”
This is a reference to the poets found in the company of the
Prophet (sws). Their faith has prescribed a purpose to their
poetry. Their poetic compositions do not depict unreal
scenarios. Their poems show support and express honour for the
truth and are written to make the word of God superior.
Moreover, they do not merely claim to possess the attributes
they present. These traits are manifested in their persons.
Piety and righteousness are writ large in all their
undertakings. The content of their works mostly relates to
God’s remembrance and in making His word prevail. It does not
have the love and lust rampant in poetic compositions nor any
expression of mutual superiority. If they say something about
others in their poetry, it is not to defame them but to
support the truth when then they have been oppressed. Every
oppressed person has the right to defend his own self and
others like him. At the end, the fate of the oppressors is
portrayed. At the moment, the tongues of the oppressed are
defending themselves, but soon the time will come when they
will encounter their fate.
This critique of the Qur’an on poetry and
poets primarily relates to the pre-Qur’anic classical poetry
produced by their poets. However, to be fair, it applies to
our poets and their poetry as well. And I am not referring to
elementary exponents of this art, for I have seldom found the
time to read such poets. I am expressing this opinion after
reading the works of celebrated poets. Very few among them
will conform to the standards presented by the Qur’an.
With these words, the exegesis of this
surah reaches its culmination. The correct interpretations of
the verses presented here are the consequence of God’s grace
and all mistakes in this regard are the consequence of my own
limited knowledge. May God protect me and the readers of this
book from their harm. وَاٰخِرُ
دَعْوَاهُـمْ اَنِ الْحَـمْدُ لِلّٰهِ رَبِّ الْعَالَمِيْنَ
(and our last words are: gratitude
be to God, Lord of the worlds)
Rahmanabad
30th January, 1974
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