A Brief Review of Surahs of the Fourth
Chapter
The fourth chapter of the Qur’an begins
with Surah al-Furqan. Eight surahs of this chapter are Makkan.
They are: al-Furqan, al-Shu‘ara’, al-Naml,
al-Qasas, al-‘Ankabut, al-Rum, Luqman and al-Sajdah.
Only Surah al-Ahzab, the last surah is
Madinan. The principle of surahs occurring in pairs can be
witnessed in this chapter also, just as it can be in others.
However, the status of Surah al-Ahzab al-Namlis that of a summary of
the whole chapter and its supplement. This is much like Surah
al-Nur of the third chapter. All phases of the preaching
mission of Prophet Muhammad (sws) – warning, migration and war
– as well as all basic topics as monotheism, prophethood and
the hereafter are also discussed. However, the style and
nature of reasoning of this chapter is broadly distinct from
the rest of the chapters.
The comprehensive theme of this surah is
the affirmation of prophethood. In the various surahs of this
chapter, answers have been given to the various objections
raised by the Quraysh and their allies on the prophethood of
Muhammad (sws) and divinity of the Qur’an. At the same time,
the real status of the Prophet (sws) and the Qur’an has also
been explained. In this regard, glad tidings are given to the
believers in this world and the next once they pass through
the phase of trial. On the other hand, those who persist in
their denial are warned of their fate once the truth is
conclusively delivered to them.
Theme of the Surah
The theme of this surah is to defend the
Qur’an and the Prophet (sws). Answers have been given to the
various objections raised by his opponents, after citing them.
At the same time, the real motives of the opponents for
raising the objections and rejections are alluded to. Also,
further arguments are given on the issues that the Qur’an
discussed and which were a cause of their aversion. They, for
example, include calling them to monotheism and warning them
of punishment.
Analysis of the Meanings
Verses (1-9): The Qur’an has been revealed
by the most blessed being as the most blessed and merciful
thing. However, those who deny monotheism and the advent of
the Hereafter regard it to be to a concoction and a
conspiracy. A reference is made to the propaganda worked by
the opponents of the Prophet (sws) to lead people away from
him and the Qur’an.
Verses (10-34): Answers are given to the
accusations levelled against the Prophet (sws) by his
adversaries and the real motive for their animosity is alluded
to. The Prophet (sws) and the believers are then urged to show
patience and the evil fate of the rejecters is depicted.
Verses (35-44): A brief reference to the
history of messengers and their rejecters is given in order to
urge the Prophet (sws) and his companions to be patient. They
are told that they should not regard those who deny the Qur’an
as men of insight. They are worse than animals and slaves to
their desires. The Prophet’s (sws) only responsibility is to
conclusively communicate the truth to them. They will continue
to tread the path they are treading and encounter the fate
destined for them. His responsibility is to fulfil his
obligation and not to forcibly make them accept the truth.
Verses (45-60): Some arguments drawn from
the world around human beings in favour of two basic issues in
the message of the Qur’an – monotheism and the hereafter – are
alluded to. The Prophet (sws) is urged to conclusively convey
the truth to his opponents disregarding their demands for
being shown miracles. All that was needed to be clarified for
the conclusive communication of the truth has been mentioned
in the Qur’an in a variety of styles. If the people do not
accept them, the only responsibility of the Prophet (sws) is
to warn and deliver glad tidings to them. After fulfilling his
obligation, he is to leave them to themselves and not give
importance to the baseless objections they have invented as
excuses to deny the Qur’an. He should trust God. He is aware
of everything. He will deal with people according to what they
deserve.
Verses (61-77): The nights and days of this
world are enough as reminders and admonitions if a person
wants to be reminded and be grateful to his Lord. Those who
are humble and penitent do not show arrogance the way these
rebellious ones do. They have an entirely different attitude.
After that, the traits of those who keep God in their
remembrance and are grateful to Him are mentioned. In the end,
the arrogant elements of the Quraysh are warned: if they have
been given importance and educated in a thorough way, it is
not because God needs them for some of His tasks; the only
purpose is to reform them. If they do not give due regard to
this favour of God, they will definitely encounter the evil
consequences of their behaviour.
This analysis of the meanings fully
explains the theme and structure of the surah. With God’s
name, I now begin with the exegesis of this surah
واللّٰه الموفق للخير و السداد
(God guides us to what is good and
correct).
Section 1: Verses (1-9)
Text and Translation
بِسۡمِ اللّٰهِ
الرَّحۡمٰنِ الرَّحِیۡمِ
تَبٰرَكَ الَّذِیۡ نَزَّلَ الۡفُرۡقَانَ
عَلَی عَبۡدِهِ لِیَکُوۡنَ لِلۡعٰلَمِیۡنَ نَذِیۡرَا.الَّذِیۡ
لَهُ مُلۡكُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ لَمۡ یَتَّخِذۡ وَلَدًا
وَّ لَمۡ یَکُنۡ لَّه شَرِیۡكٌ فِی الۡمُلۡكِ وَ خَلَقَ کُلَّ
شَیۡءٍ فَقَدَّرَهُ تَقۡدِیۡرًا . وَ اتَّخَذُوۡا مِنۡ دُوۡنِهِ
اٰلِهَةً لَّا یَخۡلُقُوۡنَ شَیۡئًا وَّ هُمۡ یُخۡلَقُوۡنَ وَ
لَا یَمۡلِکُوۡنَ لِاَنۡفُسِهِمۡ ضَرًّا وَّلَا نَفۡعًا وَّ لَا
یَمۡلِکُوۡنَ مَوۡتًا وَّ لَا حَیٰوةً وَّ لَا نُشُوۡرًا . وَ
قَالَ الَّذِیۡنَ کَفَرُوۡا اِنۡ هٰذَاۤ اِلَّاۤ اِفۡكُ
افۡتَرٰىهُ وَ اَعَانَهُ عَلَیۡهِ قَوۡمٌ اٰخَرُوۡنَ فَقَدۡ
جَآءُوۡ ظُلۡمًا وَّ زُوۡرًا . وَ قَالُوۡۤا اَسَاطِیۡرُ
الۡاَوَّلِیۡنَ اکۡتَتَبَهَا فَهِیَ تُمۡلٰی عَلَیۡهِ بُکۡرَةً
وَّ اَصِیۡلًا . قُلۡ اَنۡزَلَهُ الَّذِیۡ یَعۡلَمُ السِّرَّ فِی
السَّمٰوٰتِ وَ الۡاَرۡضِ اِنَّه کَانَ غَفُوۡرًا رَّحِیۡمًا .
وَ قَالُوۡا مَالِ هٰذَا الرَّسُوۡلِ یَاۡکُلُ الطَّعَامَ وَ
یَمۡشِیۡ فِی الۡاَسۡوَاقِ لَوۡ لَاۤ اُنۡزِلَ اِلَیۡهِ مَلَكٌ
فَیَکُوۡنَ مَعَهُ نَذِیۡرًا . اَوۡ یُلۡقٰۤی اِلَیۡهِ کَنۡزٌ
اَوۡ تَکُوۡنُ لَهُ جَنَّةٌ یَّاۡکُلُ مِنۡهَا وَ قَالَ
الظّٰلِمُوۡنَ اِنۡ تَتَّبِعُوۡنَ اِلَّا رَجُلًا مَّسۡحُوۡرًا .
اُنۡظُرۡ کَیۡفَ ضَرَبُوۡا لَكَ الۡاَمۡثَالَ فَضَلُّوۡا فَلَا
یَسۡتَطِیۡعُوۡنَ سَبِیۡلًا .
In the name of God, the Most Gracious, the
Ever-Merciful.
Very blessed is the Being Who has revealed
the Book that distinguishes good from evil to His servant so
that it can warn the people of the world. He for Whom is the
sovereignty of the heavens and the earth. And He has not made
any children for Himself and none shares His sovereignty. And
He has created everything and prescribed a due measure for it.
And people have set up other deities besides Him who do not
create anything; they themselves have been created and do not
have any authority to benefit or harm themselves. They neither
have any authority over death nor life. And neither do they
have the authority to raise the dead. (1-3)
And the disbelievers say: “This is mere
falsehood fabricated by this person and some other people have
helped him in this task.” By saying this, they are guilty of
both injustice and falsehood. And they say: “These are fables
of the past which he has had written. Thus, now they are
imparted to him morning and evening in written form.” Tell
them: It has been revealed by the Being Who knows the secret
of the heavens and the earth. Indeed, He is very Forgiving,
Ever-Merciful. (4-6)
And they say: “What kind of a messenger is
he? He eats food and roams around in markets! Why was not an
angel sent to him that he may have accompanied him to warn
people or some treasure sent down to him or an orchard
provided for him from which he could have earned his
livelihood” – and these unjust people said: “You people are
following a person who is under a magical spell.” See what
kind of sarcastic remarks they make about you. Thus, they are
completely lost and not being able to find any way. (7-9)
Explanation
تَبٰرَكَ الَّذِیۡ
نَزَّلَ الۡفُرۡقَانَ عَلَی عَبۡدِهِ لِیَکُوۡنَ لِلۡعٰلَمِیۡنَ
نَذِیۡرَا.
Just as there is exaggeration and emphasis
in تعاظم
and in تعالي
and in words of similar construction, there
exists this exaggeration in تَبٰرَكَ
also. People must give due
importance to the favour of the very benevolent and blessed
God for revealing this Book. They must try to mend their ways
in the light of guidance it provides. They must not raise
baseless objections to oppose it and should not demand any
miracle or sign of punishment from God’s messenger. Had God
wanted, He could have sent His messenger with punishment
instead of sending him with this Book. This task was not the
slightest difficult for Him. However, out of His unfathomable
mercy, He wanted to show people a light that could show them
the dangers they could encounter and which could lead them to
the path of success. By calling the Qur’an Furqan, the purpose
is to explicate that the Book itself is conclusive proof of
the claims it makes and of the veracity of its bearer.
Unfortunate are the people who, instead of benefiting from
this supreme favour given by the hands of the Prophet (sws),
are demanding signs from him that may destroy them.
The words عَلٰي
عَبْدِه are used for Muhammad (sws)
in the verse. There is a special occasion for directing
attention towards him in such an affectionate way. In the
succeeding verses, objections of the disbelievers which they
raised against the Prophet (sws) in a very humiliating way are
cited Those objections were generally raised by the affluent
people from Makkah and Ta’if. Being conceited because of their
wealth, they mocked the meagre worldly resources of the
Prophet (sws) and presented this as a primary argument to
refute his prophethood. While keeping in mind this mentality
of those arrogant people, it is stated that after the favour
of the Furqan which the Almighty has revealed to His special
servant, nothing more is needed by him. In order to complete
the mission of warning people, he has the perfect provision
with him.
This verse forms the introduction of this
surah. It is has been explained here in detail and more
details are coming up ahead.
الَّذِیۡ لَهُ مُلۡكُ السَّمٰوٰتِ وَ
الۡاَرۡضِ وَ لَمۡ یَتَّخِذۡ وَلَدًا وَّ لَمۡ یَکُنۡ لَّه
شَرِیۡكٌ فِی الۡمُلۡكِ وَ خَلَقَ کُلَّ شَیۡءٍ فَقَدَّرَهُ
تَقۡدِیۡرًا .
In the earlier verse, God has referred to
His beneficence. In this verse, He has alluded to His power
and oneness. The purpose is to remind people of the fact that
He Who has revealed this Book to warn His creatures is the
sovereign of the heavens and the earth. For this reason, the
Book He has sent down should not be considered as the petition
of a supplicant. It is the directive of the real king of this
universe and needs to be obeyed come what may. If it is
rejected, it should be known that the One Who has revealed it
is not someone who is incapable of revenge. He will avenge it
and when He does so, none can stop Him.
Consider next the words “And He has not
made any children for Himself and none shares His
sovereignty.” The implication is that if people have assumed
that God has children and started worshipping them thinking
that they will be able to save them from God, they should do
away with this baseless notion. Neither does He have a son nor
a daughter nor any partner in His sovereignty. He is the sole
owner of His kingdom and does need any partner or helper.
Next the words “and He has created
everything and prescribed a due measure for it” present an
evidence of God’s oneness. Nothing can dare exceed or fall
short of the measure that has been appointed for it. If He
created human beings, He set a limit to their lives.
Similarly, the clouds and the winds abide by the bounds set
for them. The sun and the moon which are being worshipped by
the foolish are themselves confined to a path fixed for them.
By their very existence, they bear witness that they have been
created by a powerful and wise God. At other instances, the
words are:
وَ الشَّمۡسُ تَجۡرِیۡ لِمُسۡتَقَرٍّ لَّهَا
ذٰلِكَ تَقۡدِیۡرُ الۡعَزِیۡزِ الۡعَلِیۡمِ (36: 38)
And the sun revolves according to its
prescribed course. This is the planning of God, the Mighty
One, the All-Knowing (36:38)
وَ اِنۡ مِّنۡ شَیۡءٍ
اِلَّا عِنۡدَنَا خَزَآئِنُهُ وَ مَا نُنَزِّلُهُ اِلَّا
بِقَدَرٍ مَّعۡلُوۡمٍ (15:
21)
There is nothing whose treasures are not
with Us. But We only send it down in a specific measure.
(15:21)
وَ اتَّخَذُوۡا مِنۡ دُوۡنِهِ اٰلِهَةً لَّا
یَخۡلُقُوۡنَ شَیۡئًا وَّ هُمۡ یُخۡلَقُوۡنَ وَ لَا یَمۡلِکُوۡنَ
لِاَنۡفُسِهِمۡ ضَرًّا وَّلَا نَفۡعًا وَّ لَا یَمۡلِکُوۡنَ
مَوۡتًا وَّ لَا حَیٰوةً وَّ لَا نُشُوۡرًا .
What is discussed earlier is further
clarified with an element of amazement: the reality about God
and the Qur’an has just been delineated but such are these
adversaries of the Qur’an and the Messenger that they have set
up such feeble partners with God. The implication is that to
deny the Qur’an on the basis of such hypothetical deities is
their extreme foolishness.
وَ قَالَ الَّذِیۡنَ کَفَرُوۡا اِنۡ هٰذَاۤ
اِلَّاۤ اِفۡكُ افۡتَرٰىهُ وَ اَعَانَهُ عَلَیۡهِ قَوۡمٌ
اٰخَرُوۡنَ فَقَدۡ جَآءُوۡ ظُلۡمًا وَّ زُوۡرًا .
This verse depicts the propaganda worked by
them to disillusion the masses from the Messenger and the
Qur’an. It has been mentioned at other instances that the
leaders did not have the courage to deny the eloquence and
potent nature of the Qur’an. They were forced to acknowledge
this feature. However, they wanted to dispel the notion of its
divinity among the masses. They wanted to have it placed among
the works of accomplished poets and powerful orators. Their
real issue was their malice against the messengerhood of
Muhammad (sws) and the claim that the Qur’an was from God.
They vehemently denied its divinity and regarded it to be a
fabrication of the Prophet’s fancy. They contended that he
falsely ascribed it to God to create a false aura of its
superiority.
The words “and some other people have
helped him in this task” depict another of their false claims.
They made this addition because the Qur’an contains the
anecdotes and teachings of the past messengers which the
Prophet (sws) had no means of knowing. The question that arose
about them was that if the Qur’an was not God’s word, how did
the Prophet (sws) get to know all those tales and that too
with such detail and veracity which the bearers of the past
scriptures did not know of? Thus, they made the addition that
some other individuals had a share in the conspiracy. This
accusation carries an element of ambiguity in it. The reason
for this is that when the accusation itself is false, there is
no other option but to make an ambiguous accusation. If an
explicit style is adopted, the fake claim will be exposed. Who
did the adversaries of the Prophet (sws) refer to by these
words? Our exegetes have cited various opinions in this
regard. In my opinion, it was but appropriate to keep the
blame vague. The reason was that the purpose of the accusers
was to merely make an accusation and not to point to a
particular person who was helping the Prophet (sws) in this
matter. By making this accusation, the Quraysh tried to give
this impression to their masses that the part of the Qur’an
which was similar to previous divine scriptures and the wisdom
they enshrined was not because of any divine revelation; in
fact, some educated individuals from the People of the Book or
other nations had become the Prophet’s companions and they
informed him of the details; the Prophet (sws) then presented
that content in his eloquent tongue and ascribed it to an
angel of God. Readers may look up the explanation of verse 103
of Surah al-Nahl.
The word
جَآءُوۡ in
فَقَدۡ جَآءُوۡ ظُلۡمًا وَّ زُوۡرًا
means “to perpetrate.” This usage is common in Arabic. The
word ظُلۡم
signifies the polytheism mentioned in the previous verse and
the word زُوۡر
refers to their statement about the Qur’an cited earlier. This
last verse ends without any comment on their wrongdoings it
mentions. This is meant to point to the heinous fate these
people will meet after they have been guilty of committing
such great crimes with such obduracy.
وَ قَالُوۡا اَسَاطِیۡرُ الۡاَوَّلِیۡنَ
اکۡتَتَبَهَا فَهِیَ تُمۡلٰی عَلَیۡهِ بُکۡرَةً وَّ اَصِیۡلًا .
The lexical meaning of the word
اكتتب
فلانٌ is
سأل ان يكتب له (he requested to
write something for him).
The prepositionعلي
afterتُمْلي
shows that the verb encompasses the
meaning تلقي عليه of
or تقرء عليه.
Thus, it can mean both “they are dictated to him,” as well as
“they are imparted to him in written form.” Here the second of
these meanings is implied, as the Quraysh knew that the
Prophet (sws) was unlettered.
This verse further explains the earlier
accusation. The implication is that neither has this Book any
awe-inspiring wisdom in it nor is the claim of its presenter
true that it is from God and has nothing to do with his own
fancy or desire. It is in fact made up of anecdotes of past
prophets and nations intertwined with truth and falsehood.
These anecdotes have been written by others at his behest. In
this way, they tried to do away with the effect of the
Qur’an’s wisdom and cast doubt on its divine origin.
Obviously, this effort was in vain. The way the Qur’an
presented history was a heavy blow to the pride of the
arrogant leaders of the Quraysh. They could see their horrible
future in the contents mirrored by it. For this reason, they
got irritated and called it a fable of the past. However, to
call reality a fable can neither give assurance to one’s own
heart nor can it deceive others. If, as alleged by the Quraysh,
one Salman Farisi or an Abu Fakih Rumi or a few People of the
Book could come together and author a Book like the Qur’an,
the Quraysh had thousands of Arabs and non-Arabs and People of
the Book at their disposal. Why could they not produce
something like the Qur’an with their help? This could have
nullified the claim of the Qur’an being a miracle. However,
when after repeated challenges thrown by the Qur’an, they
could not produce a book like the Qur’an, who could have
believed their baseless claim that this Book has been authored
by certain non-Arabs or by the People of the Book? The Qur’an
did not even refute this because it was an obviously baseless
claim. In the succeeding verse, it has pointed to the reality
which also has a subtle sarcasm on these foolish undertakings
of the Quraysh.
قُلۡ اَنۡزَلَهُ الَّذِیۡ یَعۡلَمُ السِّرَّ
فِی السَّمٰوٰتِ وَ الۡاَرۡضِ اِنَّهُ کَانَ غَفُوۡرًا
رَّحِیۡمًا .
The implication of this verse is that such
is the all-embracing knowledge of God that He does not need
any Arab or non-Arab’s help to author this Book. The greatest
of scholars can obtain insight and guidance from it but he
cannot add to the knowledge and wisdom of this Book, let alone
authoring it. It is evident from every line of this Book that
it has been revealed by One Who has knowledge of all the
secrets of this universe. He is aware of its inner and outer
aspects as well as of its origin and end. Thus, He has cited
lessons of the past, explained responsibilities of the present
and unveiled the consequences of the future.
Since God is forgiving and merciful, He has
revealed this Book so that those who want to repent and mend
their ways are given the opportunity to do so and are thus
able to earn His mercy. The implication is that He could have
sent down His scourge knowing the attitude of the enemies of
the truth. However, since He is merciful, He is not in haste
to do so. He in fact wants people to adopt the path of
guidance so that they can become worthy of His forgiveness.
Present in these attributes is also the indication that God
nevertheless is aware of all affairs and circumstances. If
people do not adopt the right path, they are destined to face
the consequences.
وَ قَالُوۡا مَالِ هٰذَا الرَّسُوۡلِ
یَاۡکُلُ الطَّعَامَ وَ یَمۡشِیۡ فِی الۡاَسۡوَاقِ لَوۡ لَاۤ
اُنۡزِلَ اِلَیۡهِ مَلَكٌ فَیَکُوۡنَ مَعَهُ نَذِیۡرًا . اَوۡ
یُلۡقٰۤی اِلَیۡهِ کَنۡزٌ اَوۡ تَکُوۡنُ لَهُ جَنَّةٌ یَّاۡکُلُ
مِنۡهَا وَ قَالَ الظّٰلِمُوۡنَ اِنۡ تَتَّبِعُوۡنَ اِلَّا
رَجُلًا مَّسۡحُوۡرًا .
These verses cite some objections of the
adversaries. The style مَالِ
هذَا
الرَّسُوۡلِ encompasses both
amazement and sarcasm. Their implication was that if God had
to send a messenger, why did He send a human being like them?
He has a whole army of angels. Why was not one of them sent as
a messenger? If this person has none of these traits, why
should they regard him to be God’s envoy?
The last sentence “You people are following
a person who is under a magical spell” is addressed by these
people to the believers. They are following someone who has
lost his senses since a spell of magic has been cast upon him.
اُنۡظُرۡ کَیۡفَ ضَرَبُوۡا لَكَ الۡاَمۡثَالَ
فَضَلُّوۡا فَلَا یَسۡتَطِیۡعُوۡنَ سَبِیۡلًا .
This verse also occurs as verse 48 of Surah
Bani Isra’il in precisely the same words. It has been
explained there that just as the idiom
ضَرَبَ الۡاَمۡثَالَ
means to cite a parable, it also means to raise an objection
on someone or to pass sarcastic remarks on someone. It
has been used to connote a false objection in verse 33 ahead.
Here it is used in the latter sense. These people are not able
to find a way out from their imbroglio and utter whatever
comes to their mind. They cannot find a valid objection and
just want to vent their frenzy. But how can they deny such a
reality? It may be kept in mind that when a person
deliberately denies something true, he displays a senseless
attitude – the very one found in these objections.
Section II: Verses (10-34)
In this section, the afore-mentioned
objections are cited, their motives are highlighted and the
consequence of the blind animosity is also depicted. In this
regard, some new objections are also discussed, and the
Prophet (sws) and his companions are urged to ignore all this
nonsense with patience and perseverance. Readers may now
proceed to study these verses in this background.
Text and Translation
تَبٰرَكَ الَّذِیۡ
اِنۡ شَآءَ جَعَلَ لَكَ خَیۡرًا مِّنۡ ذٰلِكَ جَنّٰتٍ تَجۡرِیۡ
مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ
وَ یَجۡعَلۡ لَّكَ قُصُوۡرًا . بَلۡ کَذَّبُوۡا
بِالسَّاعَةِ وَ اَعۡتَدۡنَا لِمَنۡ کَذَّبَ بِالسَّاعَةِ
سَعِیۡرًا . اِذَا رَاَتۡهُمۡ مِّنۡ مَّکَانٍ بَعِیۡدٍ سَمِعُوۡا
لَهَا تَغَیُّظًا وَّ زَفِیۡرًا . وَ اِذَاۤ اُلۡقُوۡا مِنۡهَا
مَکَانًا ضَیِّقًا مُّقَرَّنِیۡنَ دَعَوۡا هُنَالِكَ ثُبُوۡرًا .
لَا تَدۡعُوا الۡیَوۡمَ ثُبُوۡرًا وَّاحِدًا وَّ ادۡعُوۡا
ثُبُوۡرًا کَثِیۡرًا . قُلۡ اَذٰلِكَ خَیۡرٌ اَمۡ جَنَّةُ
الۡخُلۡدِ الَّتِیۡ وُعِدَ الۡمُتَّقُوۡنَ
کَانَتۡ لَهُمۡ جَزَآءً وَّ مَصِیۡرًا . لَهُمۡ فِیۡهَا
مَا یَشَآءُوۡنَ خٰلِدِیۡنَ
کَانَ عَلٰی رَبِّكَ وَعۡدًا مَّسۡـُٔوۡلًا . وَ یَوۡمَ
یَحۡشُرُهُمۡ وَ مَا یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ
فَیَقُوۡلُ ءَاَنۡتُمۡ اَضۡلَلۡتُمۡ عِبَادِیۡ هٰۤؤُلَآءِ اَمۡ
هُمۡ ضَلُّوا السَّبِیۡلَ . قَالُوۡا سُبۡحٰنَكَ مَا کَانَ
یَنۡبَغِیۡ لَنَاۤ اَنۡ نَّتَّخِذَ مِنۡ دُوۡنِكَ مِنۡ
اَوۡلِیَآءَ وَ لٰکِنۡ مَّتَّعۡتَهُمۡ وَ اٰبَآءَهُمۡ حَتّٰی
نَسُوا الذِّکۡرَ
وَ کَانُوۡا قَوۡمًۢا بُوۡرًا . فَقَدۡ کَذَّبُوۡکُمۡ
بِمَا تَقُوۡلُوۡنَ
فَمَا تَسۡتَطِیۡعُوۡنَ صَرۡفًا وَّ لَا نَصۡرًا
وَ مَنۡ یَّظۡلِمۡ مِّنۡکُمۡ نُذِقۡهُ عَذَابًا کَبِیۡرًا
. وَ مَاۤ اَرۡسَلۡنَا قَبۡلَكَ مِنَ الۡمُرۡسَلِیۡنَ اِلَّاۤ
اِنَّهُمۡ لَیَاۡکُلُوۡنَ الطَّعَامَ وَ یَمۡشُوۡنَ فِی
الۡاَسۡوَاقِ
وَ جَعَلۡنَا بَعۡضَکُمۡ لِبَعۡضٍ فِتۡنَةً
اَتَصۡبِرُوۡنَ
وَ کَانَ رَبُّكَ بَصِیۡرًا
. وَ قَالَ الَّذِیۡنَ
لَا یَرۡجُوۡنَ لِقَآءَنَا لَوۡ لَاۤ
اُنۡزِلَ عَلَیۡنَا الۡمَلٰٓئِکَةُ اَوۡ نَرٰی رَبَّنَا
لَقَدِ اسۡتَکۡبَرُوۡا فِیۡۤ اَنۡفُسِهِمۡ وَ عَتَوۡ
عُتُوًّا کَبِیۡرًا . یَوۡمَ یَرَوۡنَ الۡمَلٰٓئِکَةَ لَا
بُشۡرٰی یَوۡمَئِذٍ لِّلۡمُجۡرِمِیۡنَ وَ یَقُوۡلُوۡنَ حِجۡرًا
مَّحۡجُوۡرًا . وَ قَدِمۡنَاۤ اِلٰی مَا عَمِلُوۡا مِنۡ عَمَلٍ
فَجَعَلۡنٰهُ هَبَآءً مَّنۡثُوۡرًا . اَصۡحٰبُ الۡجَنَّةِ
یَوۡمَئِذٍ خَیۡرٌ مُّسۡتَقَرًّا وَّ اَحۡسَنُ مَقِیۡلًا . وَ
یَوۡمَ تَشَقَّقُ السَّمَآءُ بِالۡغَمَامِ وَ نُزِّلَ
الۡمَلٰٓئِکَةُ تَنۡزِیۡلًا . اَلۡمُلۡكُ یَوۡمَئِذِ الۡحَقُّ
لِلرَّحۡمٰنِ
وَ کَانَ یَوۡمًا عَلَی الۡکٰفِرِیۡنَ عَسِیۡرًا . وَ
یَوۡمَ یَعَضُّ الظَّالِمُ عَلٰی یَدَیۡهِ یَقُوۡلُ یٰلَیۡتَنِی
اتَّخَذۡتُ مَعَ الرَّسُوۡلِ سَبِیۡلًا . یٰوَیۡلَتٰی لَیۡتَنِیۡ
لَمۡ اَتَّخِذۡ فُلَانًا خَلِیۡلًا . لَقَدۡ اَضَلَّنِیۡ عَنِ
الذِّکۡرِ بَعۡدَ اِذۡ جَآءَنِیۡ
وَ کَانَ الشَّیۡطٰنُ لِلۡاِنۡسَانِ خَذُوۡلًا . وَ قَالَ
الرَّسُوۡلُ یٰرَبِّ اِنَّ قَوۡمِی اتَّخَذُوۡا هٰذَا
الۡقُرۡاٰنَ مَهۡجُوۡرًا . وَ کَذٰلِكَ جَعَلۡنَا لِکُلِّ
نَبِیٍّ عَدُوًّا مِّنَ الۡمُجۡرِمِیۡنَ
وَ کَفٰی بِرَبِّكَ هَادِیًا وَّ نَصِیۡرًا . وَ قَالَ
الَّذِیۡنَ کَفَرُوۡا لَوۡ لَا نُزِّلَ عَلَیۡهِ الۡقُرۡاٰنُ
جُمۡلَةً وَّاحِدَةً
کَذٰلِكَ
لِنُثَبِّتَ بِهِ فُؤَادَكَ وَ رَتَّلۡنٰهُ تَرۡتِیۡلًا .
وَ لَا یَاۡتُوۡنَكَ بِمَثَلٍ اِلَّا جِئۡنٰکَ بِالۡحَقِّ وَ
اَحۡسَنَ تَفۡسِیۡرًا . اَلَّذِیۡنَ یُحۡشَرُوۡنَ عَلٰی
وُجُوۡهِهِمۡ اِلٰی جَهَنَّمَ
اُولٰٓئِكَ شَرٌّ مَّکَانًا وَّ اَضَلُّ سَبِیۡلًا .
Extremely blessed is the Being who can
bless you if He wants with much better things than this –
orchards below which streams flow and make palaces for you. In
fact, these people have denied the Day of Judgement and We
have prepared Hell for those who deny the Day of Judgement.
When it will see them from afar, they will hear its rage and
roar. And when they will be cast into some narrow place in it
while being tied up, they will call for their death at that
time. Today, do not call for one death but call for many
deaths. Ask them: Is this better or the eternal Paradise which
is being promised to those who fear God. It will be their
reward and their abode. In it will be everything for them that
they wish for. They shall live in it forever. This is a
promise of your Lord fulfilling which is His final
responsibility. (10-16)
And bear in mind the day when He will
gather them and those which they worship besides God. Thus, He
will ask them: “Did you lead these servants of Mine astray or
did they themselves lose the way?” They will reply: “God
forbid, what right did We have to make others guardians
besides You. In fact, you gave them and their forefathers the
provisions of life until they forgot your remembrance and
ended up as people ruined”– Here, they have regarded you to be
liars in what you would say. So, now you can neither defer the
punishment nor help yourselves in any way. And whoever among
you will be guilty of oppression, We shall make him taste a
great torment. (17-19)
And whichever messengers We sent before
you, all ate food and roamed about in markets. And We have
made you a trial for one another; so, speak up: “Would you
show patience?” And your Lord is observing everything. (20)
And those who do not fear coming before Us,
say: “Why were angels not sent down to us, or We could have
directly observed God?” They regarded themselves to be very
superior in their hearts and showed great arrogance. The day
they will see the angels, there shall be no good news for
these wrongdoers and they will cry out: “Refuge! Refuge!” And
We shall move towards each deed they would have done and
render it into scattered dust. On that Day, the dwellers of
Paradise shall be in the best abode and in a grand resting
place. (21-24)
And the day when the sky shall split apart
with a cloud and group after group of angels shall be sent
down, on that day, true sovereignty shall only belong to the
Most Merciful God. And that day shall be very tough for the
disbelievers. And the day when he who was unjust to his soul
shall longingly bite his hand and say: “Would that I had
chosen to be with the messenger. Alas! My misfortune! Would
that I had not made so-and-so my friend! It was he who led me
astray and diverted me from God’s remembrance after it had
come to me.” And Satan is very unfaithful to human beings. And
the messenger will say: “My Lord! The people of my nation
totally ignored this Qur’an.” And in this way, We have made
enemies from the wrongdoers for every prophet, and your Lord
is sufficient for guidance and help. (25-31)
And these disbelievers said: “Why was this
Qur’an not revealed to him in a single instalment?” Thus have
We done this so that We can strengthen your heart through this
and We have revealed it gradually. And whatever objection
these people will raise, We shall let you know its correct
answer and best interpretation. Those who will be dragged on
their faces towards Hell are the ones who are the worst with
regard to their abode and ones who have lost their way the
most. (32-34)
Explanation
تَبٰرَكَ الَّذِیۡ
اِنۡ شَآءَ جَعَلَ لَكَ خَیۡرًا مِّنۡ ذٰلِكَ جَنّٰتٍ تَجۡرِیۡ
مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ
وَ یَجۡعَلۡ لَّكَ قُصُوۡرًا .
Just as the objections were cited by
beginning with the word تَبٰرَكَ,
the response to them has also been cited by beginning with the
same word. The last of the objections cited in verse 8 is
answered the foremost. It is stated God can give all these
things to the Prophet (sws) and in fact will do so one day.
However, since these people regard this world to be all that
there is and have no concept of the hereafter which is the
real world, they feel proud of their worldly provisions and
assets and make fun of the Prophet (sws). The fact is that
this world is not a place of reward; it is a place of trial.
Scarcity and abundance are both forms of trial. He who
succeeds in the hereafter will achieve eternal success and he
who fails there will be doomed forever. Those who will succeed
in the hereafter are the ones who fear God in this world.
بَلۡ کَذَّبُوۡا
بِالسَّاعَةِ وَ اَعۡتَدۡنَا لِمَنۡ کَذَّبَ بِالسَّاعَةِ
سَعِیۡرًا .
This verse points to the cause of their
misunderstanding: the reason that they regard their success in
this world to be a proof of being on the right path is that
they have denied the hereafter. They very well know God has
prepared Hell for those who are guilty of this denial
regardless of the extent of lands and orchards they own in
this world.
اِذَا رَاَتۡهُمۡ مِّنۡ
مَّکَانٍ بَعِیۡدٍ سَمِعُوۡا لَهَا تَغَیُّظًا وَّ زَفِیۡرًا .
The word تَغَیُّظ
means “to rage with anger” and the word
زَفِیۡر means
“to roar and shout.” These are the traits of Hell prepared by
God for these wrongdoers. It will rage with anger to seek
revenge from them and roar like a lion when it sees them from
afar.
وَ اِذَاۤ اُلۡقُوۡا
مِنۡهَا مَکَانًا ضَیِّقًا مُّقَرَّنِیۡنَ دَعَوۡا هُنَالِكَ
ثُبُوۡرًا .
This verse portrays how these wrongdoers will be punished in
Hell. In verses 8-9 of Surah Humazah, it is said:
اِنَّهَا عَلَیۡهِمۡ مُّؤۡصَدَةٌ. فِیۡ
عَمَدٍ مُّمَدَّدَةٍ. (they will be
enshrouded in it, fastened to columns very high).
Fetters and chains are also mentioned at another instance.
The word ثُبُوۡر means “death and
destruction.” Death will be the only option these people will
think of to escape from punishment. But alas, even that will
not be granted to them. At another instance, it is specified
that death will attack them there from all sides but they will
not die. Their condition in fact will be that they will
neither live nor die.
لَا تَدۡعُوا الۡیَوۡمَ
ثُبُوۡرًا وَّاحِدًا وَّ ادۡعُوۡا ثُبُوۡرًا کَثِیۡرًا .
The implication of these words is that
today they will face one calamity after the other and will
call for death after each of them but to no avail. These words
can be uttered literally from the keepers of Hell or could be
a portrayal of the situation. This style has been explained at
other instances.
قُلۡ اَذٰلِكَ خَیۡرٌ
اَمۡ جَنَّةُ الۡخُلۡدِ الَّتِیۡ وُعِدَ الۡمُتَّقُوۡنَ
کَانَتۡ لَهُمۡ جَزَآءً وَّ مَصِیۡرًا . لَهُمۡ فِیۡهَا
مَا یَشَآءُوۡنَ خٰلِدِیۡنَ
کَانَ عَلٰی رَبِّكَ وَعۡدًا مَّسۡـُٔوۡلًا .
These verses mention the real purpose for
which all these details of Hell have been mentioned. Since
these people cannot look beyond this world, they show
arrogance because of their palaces and orchards and mock the believers for their poverty. If they had knowledge of the
Hereafter and knew the punishment that awaited them there and
the eternal reward that awaited the believers, they would have
been envious of these indigent believers and wailed at their
own misfortune. However, arrogance on their worldly riches has
blinded them and they are not able to see beyond their own
selves.
Four things are stated here about Paradise:
Firstly, it will be given to the believers
as a reward for their deeds. God will assure them that they
have achieved it because of their deeds and that they fully
deserve it.
Secondly, it will be their eternal abode.
They will not have the fear of being deprived from it.
Thirdly, they will get in it and continue
to do so whatever they desire.
Fourthly, God has made a certain promise of
giving it to the believers and it is obligatory upon Him to
fulfil this promise. In fact, He is responsible for this to
His servants.
وَ یَوۡمَ یَحۡشُرُهُمۡ
وَ مَا یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ فَیَقُوۡلُ ءَاَنۡتُمۡ
اَضۡلَلۡتُمۡ عِبَادِیۡ هٰۤؤُلَآءِ اَمۡ هُمۡ ضَلُّوا
السَّبِیۡلَ . قَالُوۡا سُبۡحٰنَكَ مَا کَانَ یَنۡبَغِیۡ لَنَاۤ
اَنۡ نَّتَّخِذَ مِنۡ دُوۡنِكَ مِنۡ اَوۡلِیَآءَ وَ لٰکِنۡ
مَّتَّعۡتَهُمۡ وَ اٰبَآءَهُمۡ حَتّٰی نَسُوا الذِّکۡرَ
وَ کَانُوۡا قَوۡمًۢا بُوۡرًا .
Mentioned earlier in verses 2-3 are the
deities the Idolaters associated with God. On their basis, the
Idolaters had become indifferent to the Hereafter and made fun
of the Qur’an and the Messenger. The verses under discussion
depict a dialogue between the deities and their worshippers.
It is evident from this conversation that the affluence and
riches possessed by the Idolaters made them forget God. They
thought that in the first place the next world is a bluff and
if it is a reality, there too they would succeed because they
were leading such a successful life in this world.
It is evident from the answer depicted in
this dialogue that it will be given by the angels and the
righteous who were actually worshipped. As far as the alleged
deities of the Idolaters are concerned which have no basis,
then though it is evident from the general words
وَ مَا یَعۡبُدُوۡنَ
(who they worshipped) that they too would be gathered, but of
course they will not be part of the conversation since they
never existed. However, it is mentioned at other instances in
the Qur’an that these idols will be consigned to Hell together
with their worshippers so that their fate becomes evident to
them.
The answer of the angels and the righteous
cited here is precisely the same as the one given through the
tongue of Jesus (sws) in verses 115-118 of Surah al-Ma’idah.
Readers may look it up.
What is mentioned by the words “in fact,
you gave them and their forefathers the provisions of life
until they forgot your remembrance,” is mentioned thus in
verse 16 of Surah al-Hadid “these people enjoyed the
provisions of life for a long time; for this reason their
hears hardened.” The word الذِّکۡر
(reminder) refers to the reminder sounded to these people by
God regarding the hereafter lest they forget it. This subject
is also brought up in verse 44 of Surah al-Anbiya’ and verse
45 of Surah al-Qasas. They can be looked up in case more
explanation is needed.
The word بُوۡرً
is used for both singular and plural as well as masculine and
feminine entities.
فَقَدۡ کَذَّبُوۡکُمۡ
بِمَا تَقُوۡلُوۡنَ
فَمَا تَسۡتَطِیۡعُوۡنَ صَرۡفًا وَّ لَا نَصۡرًا
وَ مَنۡ یَّظۡلِمۡ مِّنۡکُمۡ نُذِقۡهُ عَذَابًا کَبِیۡرًا
.
In deference to eloquence, a future event
is mentioned in the past tense. The Idolaters claimed that
their deities had commanded them to worship them. However,
these deities will deny this statement. They will say that
they themselves never associated anyone with God, let alone
command people to make them God’s associates.
After this conclusive answer, they will not
have any excuse to defend themselves. It may be kept in mind
that the punishment of polytheism referred to in the verses is
عَذَابٌ کَبِیۡر
(great torment). This is because polytheism is called ظُلْمٌ
عَظِيْمٌ (great oppression) by the
Qur’an.
وَ مَاۤ اَرۡسَلۡنَا
قَبۡلَكَ مِنَ الۡمُرۡسَلِیۡنَ اِلَّاۤ اِنَّهُمۡ لَیَاۡکُلُوۡنَ
الطَّعَامَ وَ یَمۡشُوۡنَ فِی الۡاَسۡوَاقِ
وَ جَعَلۡنَا بَعۡضَکُمۡ لِبَعۡضٍ فِتۡنَةً
اَتَصۡبِرُوۡنَ
وَ کَانَ رَبُّكَ بَصِیۡرًا .
Though this verse apparently addresses the
Prophet (sws), it is evident from its words that it is
directed towards the masses. Thus both singular and plural
verbs and pronouns are used in this verse.
The verse actually answers the objection
cited in verse 7 earlier. None of the activities referred to
is against his status of prophethood. Without any exception,
all prior messengers ate food and roamed around in the markets
the way common people do. This answer of the Qur’an is very
clear due to the fact that the Arabs not only regarded Abraham
(sws) and Ishmael (sws) to be prophets and messengers of God
but also took pride to be their progeny and the inheritors of
the religion they preached. At the same time, they never
claimed that these two were superhuman and regarded them to be
human beings. In a similar way, the Israelites too never
regarded any of their prophets to be superhuman. Thus at
another instance, the Qur’an has also asked the
objection-raisers that if they were unaware of the history of
prophethood, they should consult the People of the Book – who
were well aware of the history – whether those prophets ate
food and roamed the markets. Though the Christians since the
times of Saint Paul tried their best to convert Jesus (sws)
into a superhuman, they could not deny that he and his mother
ate food. This is because the Gospels copiously mention their
consumption of food. The Qur’an has presented this fact as
evidence to negate their divinity. In verse 75 of Surah al-Ma’idah,
the words used are کَانَا یَاۡکُلٰنِ
الطَّعَامَ (both of them ate food).
Consider next the words
وَ جَعَلۡنَا بَعۡضَکُمۡ لِبَعۡضٍ فِتۡنَةً
(and We have made you a trial for one another). In verse 53 of
Surah al-An‘am, it is similarly said:
وَ کَذٰلِكَ فَتَنَّا بَعۡضَهُمۡ بِبَعۡضٍ
لِّیَقُوۡلُوۡا اَهٰۤؤُلَآءِ مَنَّ اللّٰهُ عَلَیۡهِمۡ مِّنۡ
بَیۡنِنَا (We have in this manner
tested one through another so that these arrogant say: “Are
these people the ones whom God has chosen to show favour among
us?”) In other words, the poverty of the Muslims had become a
trial for the disbelievers. They contended that if the
religion they were being invited to was from God, why had it
been given to the penniless Muslims? It should have
necessarily been given to them. They further reckoned that if
God had to make anyone His messenger, He would have chosen a
wealthy person of Ta’if or Makkah and not someone poor like
Muhammad (sws). In the verse under discussion, it is said that
the believers have been made a trial for the disbelievers.
Their poverty has become a hindrance in the disbelievers
accepting the truth. In reality, the deniers should have
become grateful servants of God after receiving God’s favour.
However, the favour has become instrumental in their
arrogance. Inebriated by arrogance, instead of reflecting on
and accepting the message the Prophet (sws) is presenting
them, they have made him a target of their jeers and
accusations. This attitude of theirs in reality is from God a
test of his patience.
The words “would you show patience?” are
addressed to the believers. As far as the disbelievers are
concerned, they have utterly failed in their test of
gratitude. The believers should now see if they show
perseverance in their trial of facing mockery and animosity
from their opponents. Those having a flair for the language
know that when the purpose is to incorporate the meaning of
“to urge and exhort” in a directive, it is mentioned in the
form of a piece of information. If a letter of interrogation
is added, it further increases this emphasis. This style will
be further explained under verse 39 of Surah al-Shu‘ara’
هَلْ اَنْتُمْ مُجْتَمِعُوْنَ
(will you all gather?) and some very lucid examples of it can
be seen in some previous surahs too.
Thus in this verse Muslims are urged that
if their opponents have failed their test, they should consign
them to their fate and try to courageously pass their own test
of patience.
The last part of the verse “and your Lord
is observing everything” shows that God is watching over the
Prophet (sws). He should fully trust his help. If he shows
perseverance, the Almighty will make him reach his destination
despite all opposition.
God had ascribed the word “trial” to
Himself in this verse. This is a reference to the established
practice of God that He has implemented in this world to test
His servants. It has been explained at many instances in this
exegesis.
وَ قَالَ الَّذِیۡنَ
لَا یَرۡجُوۡنَ لِقَآءَنَا لَوۡ لَاۤ اُنۡزِلَ عَلَیۡنَا
الۡمَلٰٓئِکَةُ اَوۡ نَرٰی رَبَّنَا
لَقَدِ اسۡتَکۡبَرُوۡا فِیۡ اَنۡفُسِهِمۡ وَ عَتَوۡ
عُتُوًّا کَبِیۡرًا . یَوۡمَ یَرَوۡنَ الۡمَلٰٓئِکَةَ لَا
بُشۡرٰی یَوۡمَئِذٍ لِّلۡمُجۡرِمِیۡنَ وَ یَقُوۡلُوۡنَ حِجۡرًا
مَّحۡجُوۡرًا .
The expression
الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا
(those who do not fear coming before Us) used by the Qur’an
refers to the arrogant people who did not have any fear of
appearing before God. The ignorance and conceit of this group
was far more than other active adversaries. For this reason,
they are not mentioned by the attribute of disbelief but one
that fully exposes their arrogance. This group demanded that
if an angel came to Muhammad (sws) as he claimed, why do not
angels come to them or why does not God directly reveal
Himself to them? This demand can obviously be made people who
are outrageously arrogant and foolish. For this reason,
instead of answering this nonsensical demand, the Qur’an has
attacked their arrogance.
One meaning of the expression
حِجۡرًا مَّحۡجُوۡرًا
is “a strong barrier and divide.” In verse 53 of this surah,
this expression occurs in this meaning. Another meaning of
this expression is “to seek refuge.” In the opinion of
Sibawayah (d. 180 AH), when it occurs in this meaning, it is
used in precisely this way and its accusative form is governed
by a suppressed verb in the very way the expression
معاذ اللّٰه is.
وَ قَدِمۡنَاۤ اِلٰی
مَا عَمِلُوۡا مِنۡ عَمَلٍ فَجَعَلۡنٰهُ هَبَآءً مَّنۡثُوۡرًا .
These people obviously were proud of the
feats they accomplished in the previous world and thought that
these achievements made them worthy of being considered heroes
not only in this world, but also in the hereafter where they
would be given a high status because of them. The verse says
that all these deeds will be scattered like dust by the
Almighty because deeds not done to purely please Him are of no
value to Him. The style adopted in “and We shall move towards
each deed they would have done,” shows that God will take the
initiative to reject their deeds, whether big or small. This
reflects His utter humiliation of their doings.
اَصۡحٰبُ الۡجَنَّةِ
یَوۡمَئِذٍ خَیۡرٌ مُّسۡتَقَرًّا وَّ اَحۡسَنُ مَقِیۡلًا .
This is in contrast is the portrayal of the
People of Paradise, which the disbelievers looked down upon in
the previous world. The word
مَقِیۡلً means a place for siesta.
However, in its general usage, it refers to a resting place
and a relaxing space. A couplet of
Imru’ al-Qays
reads فَقِلْ في
مَقِيلٍ نَحْسُه مُتَغَيِّبِ
(relax in a relaxing place that is
secure from every bad omen). The words
اَحۡسَنُ and
مَقِیۡلًا
are not meant for comparison here. They refer to something
best and grand without any comparison. This style has been
explained at other instances.
وَ یَوۡمَ تَشَقَّقُ
السَّمَآءُ بِالۡغَمَامِ وَ نُزِّلَ الۡمَلٰٓئِکَةُ تَنۡزِیۡلًا
. اَلۡمُلۡكُ یَوۡمَئِذِ الۡحَقُّ لِلرَّحۡمٰنِ
وَ کَانَ یَوۡمًا عَلَی الۡکٰفِرِیۡنَ عَسِیۡرًا .
These words are part of the answer given
earlier to those who demanded to see angels.
It may be kept in mind that real authority
and sovereignty has always belonged to God. However, a veil
has been stretched over it in this world. For this reason, the
foolish are under a misconception and they start to call
themselves sovereign. On the Day of Judgement, however, it
will become evident to everyone that all power and authority
rests with God and none else.
وَ یَوۡمَ یَعَضُّ
الظَّالِمُ عَلٰی یَدَیۡهِ یَقُوۡلُ یٰلَیۡتَنِی اتَّخَذۡتُ مَعَ
الرَّسُوۡلِ سَبِیۡلًا . یٰوَیۡلَتٰی لَیۡتَنِیۡ لَمۡ اَتَّخِذۡ
فُلَانًا خَلِیۡلًا . لَقَدۡ اَضَلَّنِیۡ عَنِ الذِّکۡرِ بَعۡدَ
اِذۡ جَآءَنِیۡ
وَ کَانَ الشَّیۡطٰنُ لِلۡاِنۡسَانِ خَذُوۡلًا .
Biting the hand signifies regret and
longing. This style is found in other languages as well. The
word “unjust” here refers to someone who is unjust to his own
self. In other words, it alludes to every person who opposed
the messenger.
The preposition
عَنْ after
اَضَلَّنِیۡ shows
that the latter encompasses the meaning of withdrawal. Thus,
an accurate rendering would be “through the deviant and false
statements made by him against the messenger and the Book of
God, he misguided me and led me astray from the path of the
messenger.” Reference to these statements can be found in
verses 4, 21, 33, 41 and 42.
The expression “after it had come to me” is
his confession of his own wretchedness. In the absence of the
guidance coming to him, he could have presented an excuse;
however, what excuse can he present when the truth has been
conclusively conveyed to him.
The word خَذُوۡل
refers to someone who is insincere
and is a traitor.
In my opinion, the verse “and Satan is very
unfaithful to human beings” is not part of the statement of
those who were regretful, as has been generally understood. It
is, in fact, from God as an on the spot reminder: Satan is
someone who will deceive and withdraw right at the time he had
promised his help. The word “Satan” here is a generic noun and
refers to the devils found both among human beings and the
jinn. The implication is that in this world these mean and
wretched people are companions, leaders and followers of one
another, and are helping one another in spreading deviant
ideas and suppressing the truth; however, in the Hereafter,
they will curse one another. The followers will say that
such-and-such a person led them astray and if he had not lured
them, they would have been on the straight path. The leaders
will tell them that they themselves were wretched enough to
follow them and merely made them into what they themselves
were.
وَ قَالَ الرَّسُوۡلُ
یٰرَبِّ اِنَّ قَوۡمِی اتَّخَذُوۡا هٰذَا الۡقُرۡاٰنَ
مَهۡجُوۡرًا .
The word “messenger” here refers to
Muhammad (sws). The implication is that on the one hand, those
who have rejected the Qur’an will regret their attitude, and
on the other, Muhammad (sws) will also register his complaint
before God: “Lord! I presented this Book with full earnestness
and sincerity to my people but they did not value it and
totally rejected it.” This grievance of the Prophet (sws) will
be the last nail in the coffin of these wretched people. After
this, there will be nothing left to say. It is has been
mentioned in detail in Surah al-Ma’idah that on the Day of
Judgement, every messenger will bear witness about his nation.
وَ کَذٰلِكَ جَعَلۡنَا
لِکُلِّ نَبِیٍّ عَدُوًّا مِّنَ الۡمُجۡرِمِیۡنَ
وَ کَفٰی بِرَبِّكَ هَادِیًا وَّ نَصِیۡرًا .
The Prophet (sws) is sounded an assurance
that if wretched and callous people are opposing him, it is
nothing new in the history of the prophets. The wrongdoers of
every age have opposed their messengers in this way. The word
مُجۡرِمِیۡنَ
(wrongdoers) occurs in verse 24 earlier too. It refers to the
leaders who led people astray and whose attitude is under
discussion in this surah. It is stated that these criminals
are responsible for the evils in the land. A messenger wants
to reform them but since they have vested interests in all
these evils, they do not easily tolerate his invitation
towards the truth. They want to curb his preaching by hook or
by crook. However, Prophet Muhammad (sws) should rest assured
as his Lord is sufficient to help and guide him in every
hardship.
Since this situation is in accordance with
the established practice of God – because God has given evil
the respite to make hay – He has ascribed it to Himself. This
established practice of God is referred to at many instances
in this exegesis. In verse 113 of Surah al-An‘am, this subject
has been mentioned in detail. It can be looked up.
وَ قَالَ الَّذِیۡنَ
کَفَرُوۡا لَوۡ لَا نُزِّلَ عَلَیۡهِ الۡقُرۡاٰنُ جُمۡلَةً
وَّاحِدَةً
کَذٰلِكَ
لِنُثَبِّتَ بِهِ فُؤَادَكَ وَ رَتَّلۡنٰهُ تَرۡتِیۡلًا .
This verse cites their fourth objection.
They spread the propaganda against the Qur’an that if it was
from God, why was it not revealed in one go. God does not need
to first think and then arrange for its piecemeal revelation.
This propaganda was meant to reinforce a previous one
according to which there were others who shared the authorship
of this Book. The parts they were able to author were taught
by them to the Prophet (sws) who then recited these parts by
ascribing them to God.
The implication of the verse is that God
could have easily revealed the whole Book in one instalment;
however, it would not have been possible for the Prophet (sws)
to receive it at once nor could the people have been taught
effectively. Neither would he have been able to bear its heavy
burden nor could the truth have been conclusively conveyed to
people in a proper way. For this reason, God revealed it
gradually so that he could bear it and those who want to learn
were provided with this opportunity. If a teacher wants, He
can recite the whole book before his students in one lesson
but then they would not be able to assimilate it.
The expression وَ
رَتَّلۡنٰهُ تَرۡتِیۡلًا means to
read and recite in a very thorough way. It is co-ordinated to
the verb which is suppressed after
کَذٰلِکَ.This expression signifies
God’s favour and affection in revealing the Book in such a
gradual and thorough way. It was not just handed over to them;
it was revealed as lessons in part. The implication is that
the piecemeal revelation of the Qur’an should be a reason for
expressing gratitude and not for raising objections.
It should be kept in mind that none of the
divine scriptures was revealed in one go. Those who hold this
view are not aware of these scriptures. The Torah too was not
revealed at once. Only the ten commandments were revealed in
one instalment. They were given to Moses (sws) written on
tablets. Obviously, the Torah is not just composed of the ten
commandments. It has all the directives and laws of the Mosaic
shari‘ah that were revealed gradually during the life time of
Moses (sws). Both the Qur’an and the Torah specify that many
of them were revealed before his migration and many in the
desert of Sinai after the river was crossed. In a similar way,
the Gospel is composed of the sagacious sermons of Jesus (sws)
which were revealed to him at various instances according to
the needs that arose. It is through them that he then warned
his nation. The Psalms were also similarly revealed. It
consists of the hymns and counsels of David (sws) revealed to
him on various occasions. Thus it is totally wrong to believe
that any of these scriptures was revealed in one episode and
between two covers. And how can this be possible!? Prophets of
God were not authors who spent their lives writing books and
handing them over in one go to their people. They were
preachers, teachers and moral mentors. They had to cure ailing
nations and purify their beliefs and deeds. It was a natural
requirement of their obligation that they gradually reform
them and for this receive guidance from God accordingly. As
far as I know, none of the scholars of the People of the Book
has ever claimed that any of their books was revealed at once.
And if anyone of them holds this view, it is against what is
mentioned in these books.
The opinion of our exegetes who say that
the Torah, Psalms and the Gospel were revealed in one go is
thus not correct either.
وَ لَا یَاۡتُوۡنَكَ
بِمَثَلٍ اِلَّا جِئۡنٰكَ بِالۡحَقِّ وَ اَحۡسَنَ تَفۡسِیۡرًا .
While explaining verse 9, it has been
pointed out that the expression ضرب
المثل also means “objection.”
Occasion shows that here it is used in this meaning. Since the
word الۡحَقّ
used in parallel to it, the implication is that the objection
referred to is baseless.
After answering all the objections in an
effective manner, the Prophet (sws) is sounded assurance here.
The need for this assurance was because it was at God’s behest
that he preached about his prophethood and invited people to
the Qur’an. It was not done out of his own desire. The whole
nation had become his enemy because of his claim to
prophethood and the message he presented. It had started to
raise a barrage of objections from all sides. How could he
alone have silenced his opponents unless God took the
responsibility of defending him Himself.
اَلَّذِیۡنَ
یُحۡشَرُوۡنَ عَلٰی وُجُوۡهِهِمۡ اِلٰی جَهَنَّمَ
اُولٰٓئِكَ شَرٌّ مَّکَانًا وَّ اَضَلُّ سَبِیۡلًا .
The preposition
عَلٰی after
یُحۡشَرُوۡنَ shows that the latter
verb encompasses the meaning of
یُسۡحَبُوۡنَ. Thus in verse 48 of
Surah al-Qamar, the words are:
یَوۡمَ یُسۡحَبُوۡنَ فِی النَّارِ عَلٰی وُجُوۡهِهِمۡ (the
Day when they shall be dragged face-downwards in Hell.
This whole verse occurs in contrast with verse 24. The
dwellers of Paradise are given glad tidings of a goodly fate
in it, while in the verse under discussion the fate of the
dwellers of Hell is referred to.
The expression اَضَلُّ سَبِیۡلًا
alludes to the fact that in this world those who have gone
astray have no idea of the destination they will reach in this
state. For this reason, they are not able to judge where the
path they are treading will lead them. When the destination of
Hell will appear before them in the hereafter, then they will
realize the beginning and end of their journey!
Section III: Verses (35-44)
In these verses, the anecdotes of Moses (sws)
and Noah (sws) and nations in between them to which messengers
were sent are briefly referred to. The purpose is to assure
the Prophet (sws) and warn his nation that God sent His
teachings to these nations as well. However, instead of
valuing them, they started making fun of those who delivered
the teachings. The consequence of their attitude was that
ultimately they met a horrible fate. This surah only briefly
refers to these events. The next one, which is its
counterpart, mentions these events in detail. Their sequence
of mention is both ascending and descending. First, Moses (sws)
who was the most prominent prophet and messenger of the
Israelites and who was given a Book and God’s shari‘ah is
mentioned. After that Noah (sws) from whom a series of
prophets came after Abraham (sws) is mentioned. This is an
ascending order sequence. In between other nations are
mentioned in a descending order sequence.
Readers may now proceed to study the
verses.
وَ لَقَدۡ اٰتَیۡنَا
مُوۡسَی الۡكِتٰبَ وَ جَعَلۡنَا مَعَهُ اَخَاهُ هٰرُوۡنَ
وَزِیۡرًا . فَقُلۡنَا اذۡهَبَاۤ اِلَی الۡقَوۡمِ الَّذِیۡنَ
کَذَّبُوۡا بِاٰیٰتِنَا
فَدَمَّرۡنٰهُمۡ تَدۡمِیۡرًا . وَ قَوۡمَ نُوۡحٍ لَّمَّا
کَذَّبُوا الرُّسُلَ اَغۡرَقۡنٰهُمۡ وَ جَعَلۡنٰهُمۡ لِلنَّاسِ
اٰیَةً وَ
اَعۡتَدۡنَا لِلظّٰلِمِیۡنَ عَذَابًا اَلِیۡمًا . وَّ
عَادًا وَّ ثَمُوۡدَا۠ وَ اَصۡحٰبَ
الرَّسِّ وَ قُرُوۡنًا بَیۡنَ ذٰلِكَ کَثِیۡرًا . وَ کُلًّا
ضَرَبۡنَا لَهُ الۡاَمۡثَالَ وَ کُلًّا تَبَّرۡنَا تَتۡبِیۡرًا .
وَ لَقَدۡ اَتَوۡا عَلَی الۡقَرۡیَةِ الَّتِیۡ اُمۡطِرَتۡ
مَطَرَ السَّوۡءِ
اَفَلَمۡ یَکُوۡنُوۡا یَرَوۡنَهَا
بَلۡ کَانُوۡا لَا یَرۡجُوۡنَ نُشُوۡرًا . وَ اِذَا
رَاَوۡكَ اِنۡ یَّتَّخِذُوۡنَكَ اِلَّا هُزُوًا
اَهٰذَا الَّذِیۡ بَعَثَ اللّٰهُ رَسُوۡلًا . اِنۡ کَادَ
لَیُضِلُّنَا عَنۡ اٰلِهَتِنَا لَوۡ لَاۤ اَنۡ صَبَرۡنَا
عَلَیۡهَا
وَ سَوۡفَ یَعۡلَمُوۡنَ حِیۡنَ یَرَوۡنَ الۡعَذَابَ مَنۡ اَضَلُّ
سَبِیۡلًا . اَرَءَیۡتَ مَنِ اتَّخَذَ اِلٰـهَهُ هَوٰىهُ
اَفَاَنۡتَ تَکُوۡنُ عَلَیۡهِ وَکِیۡلًا . اَمۡ تَحۡسَبُ
اَنَّ اَکۡثَرَهُمۡ یَسۡمَعُوۡنَ اَوۡ یَعۡقِلُوۡنَ
اِنۡ هُمۡ اِلَّا کَالۡاَنۡعَامِ بَلۡ هُمۡ اَضَلُّ
سَبِیۡلًا .
We gave the Book to Moses and with it had
made his brother Aaron his helper. Thus We directed both of
them to go to people who have denied Our revelations. So, We
utterly devastated them. And We destroyed the people of Noah
too when they denied the messengers. We drowned them and made
them an exemplary sign for people. And for such wrongdoers, We
have prepared a painful torment as well. And We destroyed the
‘Ad, the Thamud, the Companions of al-Rass and many nations
between them. And for every one of them We explained our
teachings of wisdom and ultimately ravaged each of them. And
these people have also passed by the settlement on which the
rain of destruction was sent down. Have they not been
observing it? In fact, they do not expect to be raised up
again after death. (35-40)
And whenever they see you, they only make
fun of you. Is he the one who God has sent as a messenger?
This person would have turned us away from our deities if We
had not strongly adhered to them. And soon when they see the
torment, they will come to know who has strayed very far from
the path. So, this person who has made his desire his god,
will you be responsible for him? Do you think that most of
them hear or understand? They are like mere animals; in fact,
even more misguided. (41-44)
Explanation
وَ لَقَدۡ اٰتَیۡنَا
مُوۡسَی الۡكِتٰبَ وَ جَعَلۡنَا مَعَهُ اَخَاهُ هٰرُوۡنَ
وَزِیۡرًا .
Aaron (sws) is mentioned many times in the
Qur’an as a helper of Moses (sws). The purpose is to explain
an aspect of God’s favour and His conclusive communication of
the truth: a messenger was sent to assist another. At another
instance, it has been explained that Moses (sws) did not
regard himself to be an expressive speaker. Thus he prayed to
God to make Aaron his helper so that through his eloquence and
power of persuasion he would be able to preach his message
with full force and confidence. This would ensure that his
obligation of conclusive communication of the truth was
effectively fulfilled. Thus, God granted his prayer and both
were simultaneously sent to preach to the Pharaoh and his
nation. However, they did not value this favour and blessing
of God.
فَقُلۡنَا اذۡهَبَاۤ
اِلَی الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا
فَدَمَّرۡنٰهُمۡ تَدۡمِیۡرًا .
Since the purpose is a brief mention, the
whole anecdote is referred to in two sentences: the Almighty
sent both the messengers with His signs to those people but
they rejected them regarding them to be magic. They were
utterly routed as a result. These words assure the Prophet (sws)
that those with perverted hearts never accept guidance. So
much so, they denied two messengers and all their miracles. At
the same time, the Quraysh are warned that if they too follow
the footsteps of the Pharaoh and his people, there is not
reason that they too meet a different fate.
وَ قَوۡمَ نُوۡحٍ
لَّمَّا کَذَّبُوا الرُّسُلَ اَغۡرَقۡنٰهُمۡ وَ جَعَلۡنٰهُمۡ
لِلنَّاسِ اٰیَةً
وَ اَعۡتَدۡنَا لِلظّٰلِمِیۡنَ عَذَابًا اَلِیۡمًا .
The nation of Noah (sws) denied only one
messenger, yet the plural “messengers” is used here. The
reason for this has already been explained under verse 59 of
Surah Hud: since all the messengers present the same message
and since the one who sent them is also the same, the
rejection of one is tantamount to the rejection of all. This
style is meant to direct the attention of people to the fact
that those who deny a messenger should contemplate where this
denial actually takes them. Examples of this style will be
seen in the succeeding surah too.
The words “and made them an exemplary sign
for people” point to the horrible fate of people who deny
their messenger.
The words “and for such wrongdoers, We have
prepared a painful torment as well” refer to the fact that God
does not merely punish such wrongdoers in this world; in the
hereafter too, He punishes them in a very painful way.
وَّ
عَادًا وَّ ثَمُوۡدَا۠ وَ اَصۡحٰبَ
الرَّسِّ وَ قُرُوۡنًا بَیۡنَ ذٰلِكَ کَثِیۡرًا .
Here the verb
اَهْلَكْنَا is suppressed due to
concomitant indications. I regret that I have not been
successful until now about the identity of
اَصۡحٰبَ الرَّسِّ.
Ibn Jarir
has cited several names but he himself is not satisfied about
either of them. He has stated that nothing can be said with
certainty about any of them.
Zamakhshari
has mentioned more names besides referring to the nation of
Shu‘ayb (sws). In fact, he has presented the latter as his
first preference. However, this opinion is not correct in any
respect. This is because in Surah Qaf (50:12) both the ashab
al-rass and the ashab al-aykah are mentioned separately. The
Qur’an itself has specified that the ashab al-aykah refer to
the nation of Shu‘ayb (sws), as is also mentioned in the next
surah. If the ashab al-rass referred to them, then there was
no need to mention them in this way in Surah Qaf
Sayyid Sulayman Nadvi (d. 1953) opines that
the ashab al-rass refer to the Qaydama tribe from among the
twelve tribes of the Ishmaelites. At the same time, he has
also confessed that nothing is known about them with
certainty. Notwithstanding this obscurity, no messenger is
known to have come to the Ishmaelites except Muhammad (sws).
Here the context in which the ashab al-rass are mentioned
shows a messenger was sent to them and they rejected him like
the nations of the ‘Ad and the Thamud.
Thus it is very difficult to say anything
about them with certainty. The only thing that can be said is
that they were an ancient nation of Arabia to which God sent a
messenger. However, they denied him and became worthy of
punishment in accordance with the established practice of God.
Among the classical poets Zuhayr (d. 609 AD) has mentioned the
valley of Rass thus:
فهن لوادي الرس كاليد
للفم
(And they and the valley of Rass was like
the mouth to the hand)
Consider now the last part of the verse “and
many nations between them.” The Qur’an has specified at
various instances that it has not mentioned all prophets and
messengers. Those not mentioned are known to God only. Those
who want to find out details of events and happenings know the
limitations of history. It not only has a limited scope, it is
also interspersed with raw and inauthentic data. Only the
Creator of this world knows the most about its events and
circumstances. Thus, instead of books of history, His book
must be trusted the most. If the Qur’an mentions a historical
anecdote, it is a blessed addition to our knowledge. If
history corroborates it, well and good; otherwise, it shall be
regarded as a limitation of this discipline of knowledge.
وَ کُلًّا ضَرَبۡنَا
لَهُ الۡاَمۡثَالَ وَ کُلًّا تَبَّرۡنَا تَتۡبِیۡرًا .
The expression
ضرب المثل here connotes explaining
something with all its details and with all consequences of
warning. When there is a requirement for people to become
fully aware of something including its consequences, the most
effective way is to use examples that portray facts and
employ historical anecdotes. Since
messengers of God are sent to conclusively convey the truth to
their respective nations, they do not merely confine
themselves to putting forth principles. They also fully
explain them through examples and historical accounts. Thus, a
reader can observe that in the Qur’an every fact has been
explained through examples and events to such an extent that
the most stubborn of people cannot deny them. The same
methodology was adopted by the messengers. There were some
nations who did not understand even after this since they were
not ones who use their intellect to comprehend things; they
wanted to observe things with their eyes to believe in them.
About such people, it has been explained at a number of
instances in this exegesis that as per the established
practice of God, they are destroyed by the very punishment
they deny and demand to see with their eyes. The verse thus
states that God made all nations fully understand, but when
they refused to do so, they were totally routed. The
implication is that the Prophet (sws) should know that the
same fate awaits his people if they do not duly value the
Qur’an.
وَ لَقَدۡ اَتَوۡا
عَلَی الۡقَرۡیَةِ الَّتِیۡ اُمۡطِرَتۡ مَطَرَ السَّوۡءِ
اَفَلَمۡ یَکُوۡنُوۡا یَرَوۡنَهَا
بَلۡ کَانُوۡا لَا یَرۡجُوۡنَ نُشُوۡرًا .
This is an allusion to the settlements of
Lot’s (sws) people. The nature of punishment that visited them
has been explained in this exegesis at a relevant instance.
For details the exegesis of Surah al-Dhariyat can be looked up
in Majmu‘ah tafasir-i Farahi.
Referring to the Quraysh, it is said that
the anecdotes of other nations may be unknown to them but can
they claim oblivion to the settlements of a nation that was
visited by God’s horrible scourge? Their trade caravans pass
through routes where the ruins of this nation lie. Since they
have no fear of being created again, they pose to be blind
about them. It may be kept in mind that the trade caravans of
the Quraysh used to pass by the ruined remains of the nation
of Lot (sws).
It thus becomes evident from this verse
that a person is blessed with insight if he believes in the
hereafter. In the absence of this belief he may have a normal
eyesight but will not have insight.
وَ اِذَا رَاَوۡكَ اِنۡ
یَّتَّخِذُوۡنَكَ اِلَّا هُزُوًا
اَهٰذَا الَّذِیۡ بَعَثَ اللّٰهُ رَسُوۡلًا . اِنۡ کَادَ
لَیُضِلُّنَا عَنۡ اٰلِهَتِنَا لَوۡ لَاۤ اَنۡ صَبَرۡنَا
عَلَیۡهَا
وَ سَوۡفَ یَعۡلَمُوۡنَ حِیۡنَ یَرَوۡنَ الۡعَذَابَ مَنۡ اَضَلُّ
سَبِیۡلًا .
The implication of this verse is that God
had shown His favour to them by explaining to them the reality
of this world and the next through the Prophet (sws) and the
Qur’an. However, such is their wretchedness that they utter
these words. Today they are proudly adhering to their
foolishness but tomorrow when they will be faced with the
torment as a result of their attitude, they will get to know
that the Prophet (sws) did not lead them astray. He actually
wanted to lead them to the straight path. They have reached
this fate because of not adopting this path.
What is indicated in
مَنۡ اَضَلُّ سَبِیۡلًا
has been explained earlier in verse 34: the deviant do not
have an idea of their deviance unless they see their fate.
They are slaves to their desires. These desires blind them to
such an extent that no reminder is effective for them.
اَرَءَیۡتَ مَنِ
اتَّخَذَ اِلٰـهَهُ هَوٰىهُ
اَفَاَنۡتَ تَکُوۡنُ عَلَیۡهِ وَکِیۡلًا . اَمۡ تَحۡسَبُ
اَنَّ اَکۡثَرَهُمۡ یَسۡمَعُوۡنَ اَوۡ یَعۡقِلُوۡنَ
اِنۡ هُمۡ اِلَّا کَالۡاَنۡعَامِ بَلۡ هُمۡ اَضَلُّ
سَبِیۡلًا .
The اَرَءَیۡتَ
style of address has been discussed at an appropriate
instance.
These verses sound an assurance to the
Prophet (sws). It is a person’s intellect that guides him and
not his desire. None can guide people who forsake their
intellect and become slaves of their desires. It has been
explained at another place that all desires are blind. These
desires only want their demands to be fulfilled. They are not
concerned with good or evil. A person who follows them and
that too in a way that they become his god gets entangled in
the web weaved by Satan to such an extent that it become
impossible for him to escape from it.
The words “Do you think that most of them
hear or understand?” address the Prophet (sws) who was
expending all his efforts to reform those people. The
implication is to ask whether the Prophet (sws) expects that
they still have the ability of understanding left in them. If
this is so, then this is not correct. They have wasted this
faculty and now have become animals; in fact, even worse.
It may be noted that this is not an
expression of exaggeration by the Qur’an. It reflects the
precise truth. Animals follow their instincts on which God has
created them and do not deviate from them the slightest.
However, when a human being becomes a slave of his desires, he
crosses all limits of his instincts and nature and becomes
worse than an animal.
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