Section IV: Verses (34-47)
Readers may look up verse 8 earlier. It was
stated there that the adversaries made fun of Muhammad (sws):
how could he be God’s messenger when he was a human being? He
also had no distinction over them in wealth and status. They
would further contend that if he had to make them accept his
status as a messenger of God, then he was to show them a sign
that proved his veracity. In the foregoing verses, an answer
is given to this demand. Now in the succeeding verses, the
Prophet (sws) is being assured that he should ignore their
mockery. The time is approaching when they will see the
veracity of every claim he is making and all their arrogance
will vanish.
Readers may proceed to study these verses
in the light of this background.
Text and Translation
وَ مَا جَعَلۡنَا لِبَشَرٍ مِّنۡ قَبۡلِكَ
الۡخُلۡدَ
اَفَا۠ئِنۡ مِّتَّ فَهُمُ الۡخٰلِدُوۡنَ (34) کُلُّ نَفۡسٍ
ذَآئِقَةُ الۡمَوۡتِ
وَ نَبۡلُوۡکُمۡ بِالشَّرِّ وَ الۡخَیۡرِ فِتۡنَةً
وَ اِلَیۡنَا تُرۡجَعُوۡنَ (35) وَ اِذَا رَاٰكَ
الَّذِیۡنَ کَفَرُوۡا اِنۡ یَّتَّخِذُوۡنَكَ اِلَّا هُزُوًا
اَهٰذَا الَّذِیۡ یَذۡکُرُ اٰلِهَتَکُمۡ
وَ هُمۡ بِذِکۡرِ الرَّحۡمٰنِ هُمۡ کٰفِرُوۡنَ (36)
خُلِقَ الۡاِنۡسَانُ مِنۡ عَجَلٍ
سَاُورِیۡکُمۡ اٰیٰتِیۡ فَلَا تَسۡتَعۡجِلُوۡنِ (37) وَ
یَقُوۡلُوۡنَ مَتٰی هٰذَا الۡوَعۡدُ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
(38) لَوۡ یَعۡلَمُ الَّذِیۡنَ کَفَرُوۡا حِیۡنَ لَا یَکُفُّوۡنَ
عَنۡ وُّجُوۡهِهِمُ النَّارَ وَ لَا عَنۡ ظُهُوۡرِهِمۡ وَ لَا
هُمۡ یُنۡصَرُوۡنَ (39) بَلۡ تَاۡتِیۡهِمۡ بَغۡتَةً
فَتَبۡهَتُهُمۡ فَلَا یَسۡتَطِیۡعُوۡنَ رَدَّهَا وَ لَا هُمۡ
یُنۡظَرُوۡنَ (40) وَ لَقَدِ اسۡتُهۡزِئَ بِرُسُلٍ مِّنۡ
قَبۡلِكَ فَحَاقَ بِالَّذِیۡنَ سَخِرُوۡا مِنۡهُمۡ مَّا کَانُوۡا
بِهِ یَسۡتَهۡزِءُوۡنَ (41) قُلۡ مَنۡ یَّکۡلَؤُکُمۡ بِالَّیۡلِ
وَ النَّهَارِ مِنَ الرَّحۡمٰنِ
بَلۡ هُمۡ عَنۡ ذِکۡرِ رَبِّهِمۡ مُّعۡرِضُوۡنَ (42) اَمۡ
لَهُمۡ اٰلِهَةٌ تَمۡنَعُهُمۡ مِّنۡ دُوۡنِنَا
لَا یَسۡتَطِیۡعُوۡنَ نَصۡرَ اَنۡفُسِهِمۡ وَ لَا هُمۡ
مِّنَّا یُصۡحَبُوۡنَ (43) بَلۡ مَتَّعۡنَا هٰۤؤُلَآءِ وَ
اٰبَآءَهُمۡ حَتّٰی طَالَ عَلَیۡهِمُ الۡعُمُرُ
اَفَلَا یَرَوۡنَ اَنَّا نَاۡتِی الۡاَرۡضَ نَنۡقُصُهَا
مِنۡ اَطۡرَافِهَا
اَفَهُمُ الۡغٰلِبُوۡنَ (44) قُلۡ اِنَّمَاۤ اُنۡذِرُکُمۡ
بِالۡوَحۡیِ وَ لَا یَسۡمَعُ الصُّمُّ الدُّعَآءَ اِذَا مَا
یُنۡذَرُوۡنَ (45) وَ لَئِنۡ مَّسَّتۡهُمۡ نَفۡحَةٌ مِّنۡ
عَذَابِ رَبِّكَ لَیَقُوۡلُنَّ یٰوَیۡلَنَاۤ اِنَّا کُنَّا
ظٰلِمِیۡنَ (46) وَ نَضَعُ الۡمَوَازِیۡنَ الۡقِسۡطَ لِیَوۡمِ
الۡقِیٰمَةِ فَلَا تُظۡلَمُ نَفۡسٌ شَیۡئًا
وَ اِنۡ کَانَ مِثۡقَالَ حَبَّةٍ مِّنۡ خَرۡدَلٍ
اَتَیۡنَا بِهَا
وَ کَفٰی بِنَا حٰسِبِیۡنَ (47)
And before you too, We never gave any
mortal eternal life. So, if you die, will they remain forever?
Each soul will certainly taste the flavour of death. And We
are trying you people through sorrow and joy as a test and to
Us shall be your return. (34-35)
And when these disbelievers look at you,
they only make fun of you. They say: “So, is this the one who
degrades your deities?” And as for themselves, they even
reject the Merciful God’s mention. (36)
Impatience is the substance human beings
are made of. So I shall soon show you people My signs. Thus do
not show haste to Me. And they say: “When will this promise be
fulfilled, if you are truthful?” Would that these disbelievers
could be aware of the time when they would not be able to
shield their faces from the torment of the fire nor from their
backs and neither will they be helped from anywhere. In fact,
it will suddenly come upon them and terrify them. Neither will
they be able to drive it away nor will they be given respite.
(37-40)
And before you also, messengers have been
mocked. Then those of them who mocked them were surrounded by
that which they had been mocking. Ask them: Who is protecting
you from the punishment of the most Merciful God by the night
and day? In fact, these people are turning away from the
warning of their Lord. Do these people have some other deities
besides Us which will save them? Neither will they be able to
help themselves nor would they have any support against Us.
(41-43)
In fact, the real thing is that We provided
means and resources of the world to them and to their
forefathers until a long period passed over them in this
situation. Yet, are they not seeing that We are moving towards
the land [of Makkah] by diminishing it from its borders. So
are these people going to remain dominant? (44)
Say: I am only informing you through
revelation, but the deaf do not listen to a call when they are
warned. And if even any flare of your Lord’s torment touched
them, they will call out: “Alas, Our misfortune! Indeed, We
were unjust to our souls.” (45-46)
And on the Day of Judgement, We shall place
the balance of justice. Then not the slightest injustice shall
any soul suffer and if a person has a deed of the size of even
a mustard seed, We shall bring it forth. And We are sufficient
to take account. (47)
Explanation
وَ مَا جَعَلۡنَا لِبَشَرٍ مِّنۡ قَبۡلِكَ
الۡخُلۡدَ
اَفَا۠ئِنۡ مِّتَّ فَهُمُ الۡخٰلِدُوۡنَ (34) کُلُّ نَفۡسٍ
ذَآئِقَةُ الۡمَوۡتِ
وَ نَبۡلُوۡکُمۡ بِالشَّرِّ وَ الۡخَیۡرِ فِتۡنَةً
وَ اِلَیۡنَا تُرۡجَعُوۡنَ (35)
In verse 3 earlier, an objection of the
disbelievers on Muhammad (sws) has been cited: why should they
believe him to be a prophet when he is a mortal who eats and
drinks and will ultimately pass away like them. There this
objection was answered in a different way. Here once again
this objection is taken up and responded to. This time the
mental state of those who were raising this objection is
criticized. It is stated that eternal life is not a necessary
trait of a messenger. The Prophet (sws) is told that before
him every human being whether he was a prophet or not met
death and in future this will keep happening. None lived
forever. If he dies one day, they too will not have an
everlasting life. Death is an essential part of every mortal’s
life. The implication is that this objection could only have
carried weight if they themselves had eternal lives. In that
case, they could have asked why immortals should believe in a
mortal prophet. However, when they too are mortal, why do they
demand an immortal prophet?
The words “and We are trying you people
through sorrow and joy as a test and to Us shall be your
return” are an answer to this objection from another angle.
Just as they objected to the Prophet (sws) being a human
being, they also would say that if God wanted a messenger to
be from human beings, He would have selected some affluent
person of Makkah or Ta’if; why did He choose someone who was
poor and had no status? The Qur’an has answered this question
in different ways. Here too it has taken up the answer from a
new angle. It is stated that just as it is not essential for a
messenger to be a superhuman, it is also not essential that he
be a person of wealth and status. In this world, affluence is
neither a proof of a person being close to God nor poverty a
sign of him being inferior. Here, affluence and poverty, grief
and joy are trials. Through them, the Almighty tests His
servants and distinguishes the good from the evil. When He
blesses someone with wealth and status, He tests his sense of
gratitude. When He makes someone poor, He tests his patience.
Then everyone has to return to Him and He will give His final
verdict regarding their fate. People who, when blessed with
wealth, think that they are favoured ones of God and go as far
as to believe that it is solely their right to become God’s
messengers are hugely mistaken.
In this verse, al-Zamakhshari
regards the word فِتۡنَةً
to connote emphasis in the verb. However, in my view, it is an
accusative of reason (maf‘ul lahu). I have presented my
research on this word in the exegesis of Surah Taha.
وَ اِذَا رَاٰكَ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ
یَّتَّخِذُوۡنَكَ اِلَّا هُزُوًا
اَهٰذَا الَّذِیۡ یَذۡکُرُ اٰلِهَتَکُمۡ
وَ هُمۡ بِذِکۡرِ الرَّحۡمٰنِ هُمۡ کٰفِرُوۡنَ (36)
This verse points to the style and tone in
which these people made fun of the Prophet (sws). A word to
the effect بِالسُّوءِ
is suppressed after the expression
یَذۡکُرُ اٰلِهَتَکُمۡ implying that
he mentions them in a degrading way. It was as if the Almighty
did not even like to mention the word “degrading” for these
idols. The pronoun of address
یَذۡکُرُ اٰلِهَتَکُمۡ in is to
incite their masses. They did not say “he degrades our idols.”
On the contrary, they used the words “he degrades your idols.”
The sentence “and as for themselves, they
even reject the Merciful God’s mention” refers to the fact
that they have such a great sense of honour for the idols made
from mud that wherever they spot God’s Messenger they start
teasing him and mocking him; however, as for the Merciful God
– the real deity – they do not even like to hear His mention
let alone any sense of honour for Him. It may be kept in mind
that people who get incriminated with any form of polytheism,
such is their hearts’ perversion that their sense of honour
for their deities becomes so sharp that they are prepared to
fight everyone who points a finger at them; however, for God
Almighty, their sense of honour completely vanishes. Such is
their insensitivity to it that even if someone abuses Him in
front of them, they do not feel any anger.
خُلِقَ الۡاِنۡسَانُ مِنۡ عَجَلٍ
سَاُورِیۡکُمۡ اٰیٰتِیۡ فَلَا تَسۡتَعۡجِلُوۡنِ (37) وَ
یَقُوۡلُوۡنَ مَتٰی هٰذَا الۡوَعۡدُ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
(38)
The word “human beings” here refers to the people who made
fun. Such is their uncouth nature that they are mentioned in a
general way. They are told that if there is a delay in God’s
punishment, it is because of God’s grace. He wants people to
benefit from this respite by seeking forgiveness and mending
their ways; however, human beings are very impatient; instead
of benefitting from this period, they seek to hasten God’s
punishment. After that they are threatened that they should
refrain from making haste; very soon they will see signs from
God which will persuade them that what the messenger is
warning them is destined to come before them in this world as
well as the next.
لَوۡ یَعۡلَمُ الَّذِیۡنَ کَفَرُوۡا حِیۡنَ
لَا یَکُفُّوۡنَ عَنۡ وُّجُوۡهِهِمُ النَّارَ وَ لَا عَنۡ
ظُهُوۡرِهِمۡ وَ لَا هُمۡ یُنۡصَرُوۡنَ (39)
This verse expresses regret at their attitude. It will lead
them to the doom it mentions. They will be helplessly stranded
in it.
بَلۡ تَاۡتِیۡهِمۡ بَغۡتَةً فَتَبۡهَتُهُمۡ
فَلَا یَسۡتَطِیۡعُوۡنَ رَدَّهَا وَ لَا هُمۡ یُنۡظَرُوۡنَ (40)
These people are told that they should not ask for its time of
arrival because none knows about it. It will suddenly descend
upon them.
وَ لَقَدِ اسۡتُهۡزِئَ بِرُسُلٍ مِّنۡ
قَبۡلِكَ فَحَاقَ بِالَّذِیۡنَ سَخِرُوۡا مِنۡهُمۡ مَّا کَانُوۡا
بِهِ یَسۡتَهۡزِءُوۡنَ (41)
In order to assure the Prophet (sws), historical evidence is
cited in this verse. He is facing nothing new and the fate of
such people will also will be nothing new.
It is evident from the words “then those of
them who mocked them were surrounded by that which they had
been mocking” that only those people are destroyed in
the decisive torment that visits nations when they deny their
messenger that insist on this denial. This established
practice of God has been mentioned at various instances in
this exegesis.
قُلۡ مَنۡ یَّکۡلَؤُکُمۡ بِالَّیۡلِ وَ
النَّهَارِ مِنَ الرَّحۡمٰنِ
بَلۡ هُمۡ عَنۡ ذِکۡرِ رَبِّهِمۡ مُّعۡرِضُوۡنَ (42)
The verse admonishes them: what army do they have to protect
themselves from the torment they are arrogantly demanding.
The last part expresses sorrow at their misfortune. Their
arrogance stands on a foundation that has no base. It is not
that they have made any arrangement to protect themselves from
God’s torment because of which they are being haughty; they
are in fact ignoring God’s reminder by being indifferent to
their fate.
اَمۡ لَهُمۡ اٰلِهَةٌ تَمۡنَعُهُمۡ مِّنۡ
دُوۡنِنَا
لَا یَسۡتَطِیۡعُوۡنَ نَصۡرَ اَنۡفُسِهِمۡ وَ لَا هُمۡ مِّنَّا
یُصۡحَبُوۡنَ (43)
It should be kept in mind that the self-made idols of the
polytheists were all imaginary. If anyone of them existed,
about it the verse asks how can it save others if it cannot
even save itself?
بَلۡ مَتَّعۡنَا هٰۤؤُلَآءِ وَ اٰبَآءَهُمۡ
حَتّٰی طَالَ عَلَیۡهِمُ الۡعُمُرُ
اَفَلَا یَرَوۡنَ اَنَّا نَاۡتِی الۡاَرۡضَ نَنۡقُصُهَا
مِنۡ اَطۡرَافِهَا
اَفَهُمُ الۡغٰلِبُوۡنَ (44)
This verse refers to the real reason of their arrogance. They
think that the respect and authority they have has been
inherited by them from their forefathers and thus they are its
rightful heirs: they have been born with these favours and
they will continue to enjoy them; after them, their progeny
will inherit them. This baseless notion made them indifferent
to the warning of the messenger and they regarded all his
admonitions to be a bluff. There was nothing that could
challenge their political authority.
After benefitting from God’s favour for a long time, the
hearts of these ingrates have hardened. In Surah al-Hadid,
this is mentioned thus:
وَ لَا یَکُوۡنُوۡا کَالَّذِیۡنَ اُوۡتُوا
الۡکِتٰبَ مِنۡ قَبۡلُ فَطَالَ عَلَیۡهِمُ الۡاَمَدُ فَقَسَتۡ
قُلُوۡبُهُمۡ. (57: 16)
And be not like those
who were given the Book before this; so a long period passed
on them and their hearts hardened. (57:16)
The word “land” in the verse under discussion refers to Makkah.
In verse 41 of Surah al-Hajj, Muslims are permitted to wage
war to liberate the house of God from the occupation of the
disbelievers: اَلَّذِیۡنَ اِنۡ
مَّکَّنّٰهُمۡ فِی الۡاَرۡضِ اَقَامُوا الصَّلٰوةَ وَ اٰتَوُا
الزَّکٰوةَ وَ اَمَرُوۡا بِالۡمَعۡرُوۡفِ وَ نَهَوۡا عَنِ
الۡمُنۡکَرِ
وَ لِلّٰهِ عَاقِبَةُ الۡاُمُوۡرِ
.
Here too the word الۡاَرۡض
is used for Makkah. Same is the case in verse 41 of Surah al-Ra‘d.
Various aspects related to it have been discussed in detail
there.
In the verse under discussion, signs of
dominance of Islam are referred to which by that time had
become evident. The conflict between truth and falsehood was
going on in Makkah at that time. As far as the city was
concerned, the forces of truth were still facing oppression;
however, Islam was spreading fast in its whereabouts
especially in Madinah. It was gradually becoming clear that
the time for evil and falsehood was about to expire.
Proceeding from its suburbs and whereabouts, Islam was slowly
tightening its grip on the city of Makkah. By pointing to this
scenario, it is said that its borders are being gradually
diminished by God and the hold of the disbelievers in this
city is weakening. In the last part of the verse “so are these
people going to remain dominant,” the Qur’an raises the
question of dominance of Islam: will these disbelievers hold
sway or will the adherents to Islam do so? If any sign is
needed, why don’t they observe what is happening around them.
قُلۡ اِنَّمَاۤ اُنۡذِرُکُمۡ بِالۡوَحۡیِ وَ
لَا یَسۡمَعُ الصُّمُّ الدُّعَآءَ اِذَا مَا یُنۡذَرُوۡنَ (45)
وَ لَئِنۡ مَّسَّتۡهُمۡ نَفۡحَةٌ مِّنۡ عَذَابِ رَبِّكَ
لَیَقُوۡلُنَّ یٰوَیۡلَنَاۤ اِنَّا کُنَّا ظٰلِمِیۡنَ (46)
In response to the demand of signs
of torment from him, the Prophet (sws) should tell them that
he is informing them through divine revelation. This is
because instead of being inflicted by a calamity, they use
their intellect to contemplate how they can secure themselves
from God’s wrath. This is in fact something beneficial to them
and should have invoked their sentiments of gratitude.
However, instead of duly valuing it, they are inviting their
doom.
The words “but the deaf do not listen to a
call when they are warned” sound an assurance to the
Prophet (sws): if these people do not value this favour, it is
their own misfortune. Their intellect and hearts are deaf.
When the deaf are informed of an imminent danger, they do not
hear the call and ultimately fall into the pit they are being
warned of.
The implication of the second of the above cited verses is
that today these people are stubbornly demanding a sign as if
they have all the armoury to face it. However, all this
obduracy is until the time of its appearance. If even a minor
part of God’s wrath manifests itself, they will realize their
vulnerability. The word نَفۡحَةٌ is
not defined to show if they face even a small part of God’s
torment, their resistance will vanish, what to speak of His
whole punishment.
وَ نَضَعُ الۡمَوَازِیۡنَ الۡقِسۡطَ لِیَوۡمِ
الۡقِیٰمَةِ فَلَا تُظۡلَمُ نَفۡسٌ شَیۡئًا
وَ اِنۡ کَانَ مِثۡقَالَ حَبَّةٍ مِّنۡ خَرۡدَلٍ
اَتَیۡنَا بِهَا
وَ کَفٰی بِنَا حٰسِبِیۡنَ (47)
Exegetes have generally interpreted the
لِ in
لِیَوۡمِ الۡقِیٰمَةِ
to connote في.
However, in my opinion, it signifies the consequence and
objective. In other words, for the manifestation of the
consequence of the Day of Judgement, God will place the
balance. It may be kept in mind that the Day of Judgement is
not an objective in itself: it is essential for the
manifestation of God’s justice.
The noun of کَانَ
in وَ اِنۡ کَانَ
is suppressed because of concomitant indication.
The feminine pronoun in
اَتَیۡنَا بِهَا
refers to حَبَّةٍ.
The last part of the verse refers to the
fact that God does not need the help of anyone to call people
to account. If people think that this task is beyond Him, it
is a misunderstanding. And if some others think that He is
dependent on their deities to find out information only they
are privy too, then this again is a wrong notion.
In Surah Luqman, this topic is referred to
thus:
یٰبُنَیَّ
اِنَّهَاۤ اِنۡ تَكُ مِثۡقَالَ حَبَّةٍ مِّنۡ خَرۡدَلٍ فَتَکُنۡ
فِیۡ صَخۡرَةٍ اَوۡ فِی السَّمٰوٰتِ اَوۡ فِی الۡاَرۡضِ یَاۡتِ
بِهَا اللّٰهُ اِنَّ اللّٰهَ لَطِیۡفٌ خَبِیۡرٌ. (31: 16)
My son! If an act is of the size of a
mustard seed, God will it bring forth even if it is in a
mountain pass or in the heavens or the earth. Indeed, God is
very Discerning and all-Knowing. (31:16)
Section V: Verses (48-77)
Earlier in verse 24, it was stated through
the tongue of the Prophet (sws): “This is the teaching of
those who are with me and of those also who were before me.”
Now the prophets who were the founders of their respective
nations are mentioned in a sequence. Just before Muhammad (sws),
Moses (sws) was the messenger who was bestowed shari‘ah from
God.
Thus he is mentioned the foremost and his brother Aaron (sws)
too, who was his helper, is referred to in this regard. After
that Abraham (sws) is mentioned who was the founder of nations
and the leader of both branches of his progeny – the
Israelites and the Ishmaelites. Thus during his mention, Isaac
(sws), Jacob (sws) and Lot (sws) too are alluded to. After
this, Noah (sws) is mentioned who occupies the status of Adam
the second. A reference to all these prophets is like a
reference to the whole sequence of guidance. The purpose is to
explain to the adversaries of the Prophet (sws) that they are
being given the same guidance as the one given to people by
his predecessors. Their prophet too has the same traits as the
ones of earlier prophets. At the same time, they are reminded
that they will meet the same fate as that of the rejecters of
the previous prophets if they persist in their denial.
Readers may now proceed to study these
verses in the light of this background.
Text and Translation
وَ لَقَدۡ اٰتَیۡنَا مُوۡسٰی وَ هَرُوۡنَ
الۡفُرۡقَانَ وَ ضِیَآءً وَّ ذِکۡرًا لِّلۡمُتَّقِیۡنَ (48)
الَّذِیۡنَ یَخۡشَوۡنَ رَبَّهُمۡ بِالۡغَیۡبِ وَ هُمۡ مِّنَ
السَّاعَةِ مُشۡفِقُوۡنَ (49) وَ هَذَا ذِکۡرٌ مُّبٰرَکٌ
اَنۡزَلۡنٰهُ
اَفَاَنۡتُمۡ لَهُ مُنۡکِرُوۡنَ (50) وَ لَقَدۡ
اٰتَیۡنَاۤ اِبۡرٰهِیۡمَ رُشۡدَهُ مِنۡ قَبۡلُ وَ کُنَّا بِهِ
عٰلِمِیۡنَ (51) اِذۡ قَالَ لِاَبِیۡهِ وَ قَوۡمِهِ مَاهَذِهِ
التَّمَاثِیۡلُ الَّتِیۡۤ اَنۡتُمۡ لَهَا عٰکِفُوۡنَ (52)
قَالُوۡا وَجَدۡنَاۤ اٰبَآءَنَا لَهَا عٰبِدِیۡنَ (53) قَالَ
لَقَدۡ کُنۡتُمۡ اَنۡتُمۡ وَ اٰبَآؤُکُمۡ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
(54) قَالُوۡۤا اَجِئۡتَنَا بِالۡحَقِّ اَمۡ اَنۡتَ مِنَ
اللّٰعِبِیۡنَ (55) قَالَ بَلۡ رَّبُّکُمۡ رَبُّ السَّمٰوٰتِ وَ
الۡاَرۡضِ الَّذِیۡ فَطَرَهُنَّ وَ اَنَا عَلٰی ذٰلِکُمۡ مِّنَ
الشّٰهِدِیۡنَ (56) وَ تَاللّٰهِ لَاَکِیۡدَنَّ اَصۡنَامَکُمۡ
بَعۡدَ اَنۡ تُوَلُّوۡا مُدۡبِرِیۡنَ (57) فَجَعَلَهُمۡ جُذٰذًا
اِلَّا کَبِیۡرًا لَّهُمۡ لَعَلَّهُمۡ اِلَیۡهِ یَرۡجِعُوۡنَ
(58) قَالُوۡا مَنۡ فَعَلَ هَذَا بِاٰلِهَتِنَاۤ اِنَّهُ لَمِنَ
الظّٰلِمِیۡنَ (59) قَالُوۡا سَمِعۡنَا فَتًی یَّذۡکُرُهُمۡ
یُقَالُ لَهُۤ اِبۡرٰهِیۡمُ (60) قَالُوۡا فَاۡتُوۡا بِهِ عَلٰۤی
اَعۡیُنِ النَّاسِ لَعَلَّهُمۡ یَشۡهَدُوۡنَ (61) قَالُوۡۤا
ءَاَنۡتَ فَعَلۡتَ هَذَا بِاٰلِهَتِنَا یٰۤـاِبۡرٰهِیۡمُ (62)
قَالَ بَلۡ فَعَلَهُ کَبِیۡرُهُمۡ هَذَا فَسۡـَٔلُوۡهُمۡ اِنۡ
کَانُوۡا یَنۡطِقُوۡنَ (63) فَرَجَعُوۡۤا اِلٰۤی اَنۡفُسِهِمۡ
فَقَالُوۡۤا اِنَّکُمۡ اَنۡتُمُ الظّٰلِمُوۡنَ (64) ثُمَّ
نُکِسُوۡا عَلٰی رُءُوۡسِهِمۡ
لَقَدۡ عَلِمۡتَ مَا هٰۤؤُلَآءِ یَنۡطِقُوۡنَ (65) قَالَ
اَفَتَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ مَا لَا یَنۡفَعُکُمۡ
شَیۡئًا وَّ لَا یَضُرُّکُمۡ (66) اُفٍّ لَّکُمۡ وَ لِمَا
تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ
اَفَلَا تَعۡقِلُوۡنَ (67) قَالُوۡا حَرِّقُوۡهُ وَ
انۡصُرُوۡۤا اٰلِهَتَکُمۡ اِنۡ کُنۡتُمۡ فٰعِلِیۡنَ (68) قُلۡنَا
یٰنَارُ کُوۡنِیۡ بَرۡدًا وَّ سَلٰمًا عَلٰۤی اِبۡرٰهِیۡمَ (69)
وَ اَرَادُوۡا بِهِ کَیۡدًا فَجَعَلۡنٰهُمُ الۡاَخۡسَرِیۡنَ (70)
وَ نَجَّیۡنٰهُ وَ لُوۡطًا اِلَی الۡاَرۡضِ الَّتِیۡ بٰرَکۡنَا
فِیۡهَا لِلۡعٰلَمِیۡنَ (71) وَ وَهَبۡنَا لَهُۤ اِسۡحٰقَ
وَ یَعۡقُوۡبَ نَافِلَةً
وَ کُلًّا جَعَلۡنَا صٰلِحِیۡنَ (72) وَ جَعَلۡنٰهُمۡ
اَئِمَّةً یَّهۡدُوۡنَ بِاَمۡرِنَا وَ اَوۡحَیۡنَاۤ اِلَیۡهِمۡ
فِعۡلَ الۡخَیۡرٰتِ وَ اِقَامَ الصَّلٰوةِ وَ اِیۡتَآءَ
الزَّکٰوةِ
وَ کَانُوۡا لَنَا عٰبِدِیۡنَ (73) وَ لُوۡطًا اٰتَیۡنٰهُ
حُکۡمًا وَّ عِلۡمًا وَّ نَجَّیۡنٰهُ مِنَ الۡقَرۡیَةِ الَّتِیۡ
کَانَتۡ تَّعۡمَلُ الۡخَبٰٓئِثَ
اِنَّهُمۡ کَانُوۡا قَوۡمَ سَوۡءٍ فٰسِقِیۡنَ (74) وَ
اَدۡخَلۡنٰهُ فِیۡ رَحۡمَتِنَا
اِنَّهُ مِنَ الصّٰلِحِیۡنَ (75) وَ نُوۡحًا اِذۡ نَادٰی
مِنۡ قَبۡلُ فَاسۡتَجَبۡنَا لَهُ فَنَجَّیۡنٰهُ وَ اَهۡلَهُ مِنَ
الۡکَرۡبِ الۡعَظِیۡمِ (76) وَ نَصَرۡنٰهُ مِنَ الۡقَوۡمِ
الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا
اِنَّهُمۡ کَانُوۡا قَوۡمَ سَوۡءٍ فَاَغۡرَقۡنٰهُمۡ
اَجۡمَعِیۡنَ (77)
And to Moses and to Aaron We gave the
distinguisher between good and evil and a light and a reminder
for the God-fearing. For those who fear their Lord without
seeing Him and are afraid of the Hereafter. (48-49)
And this too is a blessed reminder that We
have revealed. Then will you people only remain its rejecters?
(50)
And before this, We gave Abraham his share
of guidance and We knew him very well. When he said to his
father and to the people of his nation: “What are these idols
you are so devoted to?” They replied: “We have found our
forefathers worshipping them only.” He said: “You and your
forefathers both have remained in evident error.” They asked:
“Whatever you are presenting before us, is it something
serious or are you just jesting?” He said: “In fact, it is
your Lord Who is the Lord of the heavens and the earth Who
created them and I am among those who bear witness to it
before you. And by God! When you leave from here and go away,
I have a plan for your idols.” Thus, Abraham smashed them all
to pieces except for their one big one so that they turn to it
only. (51-58)
They said: “Who has done this with our
idols? Indeed, he is very cruel.” People said: “We had heard a
youngster called Abraham mentioning them.” They said: “Bring
him before everyone so that they too bear witness.” They
asked: “Abraham! Did you do this to our idols?” He replied:
“In fact, this chief of theirs has done it. So, ask them, if
they can speak.” At this, they realized a little and said to
one another: “Indeed, it is you who are the wrongdoers.” But
then they dropped their heads. They said: “You do know that
they cannot speak.” He said: “Do you worship those instead of
God who can neither benefit nor harm you. Shame on you and
also on those you worship instead of God. Do you people not
understand?” (59-67)
They said: “Burn him in the fire and rise
to help your deities if you intend to do something.” We
commanded: “O Fire! Become cool and safe for Abraham.” And
they tried to contrive a plot against him; so, We foiled them.
(68-70)
And We saved him and Lot, taking them to a
land in which We had placed blessings for the people of the
world. And We gave him Isaac and in addition Jacob also. And
We made each of them righteous. And We made them leaders who
would guide people according to Our direction. And We directed
them to do pious deeds, be diligent in the prayer and pay the
zakah and they were the ones who only worshipped Us. (71-73)
And We blessed Lot with the power of
decision-making and knowledge. And We delivered him from that
settlement whose people were involved in abominable acts. They
were a very wicked and dreadful people. And We admitted him
into Our special mercy. Indeed, he was among the righteous.
(74-75)
And We blessed Noah with Our guidance as
well. Recall when, before this, he prayed. So, We accepted his
prayer and delivered him and his people from a grave calamity,
and, to help him, took revenge from the people who denied Our
revelations. Indeed, they were a very wicked people. So, We
drowned all of them. (76-77)
Explanation
وَ لَقَدۡ اٰتَیۡنَا مُوۡسٰی وَ هَرُوۡنَ
الۡفُرۡقَانَ وَ ضِیَآءً وَّ ذِکۡرًا لِّلۡمُتَّقِیۡنَ (48)
الَّذِیۡنَ یَخۡشَوۡنَ رَبَّهُمۡ بِالۡغَیۡبِ وَ هُمۡ مِّنَ
السَّاعَةِ مُشۡفِقُوۡنَ (49)
The word
الۡفُرۡقَانَ refers to the standard
that distinguishes good from evil. Here it refers to the
Torah. Before the Qur’an, it occupied the status of the Book
of God, and it is the Book of God that acts as a standard to
distinguish good from evil. Precisely for this reason the
Qur’an too has been given this name. The word
ضِیَآءٌ means
“light.” The words ضِیَآءٌ
and نُوْرٌ
are used for the Book of God because
it delivers people from mental, moral, ideological and
practical quagmires and brings them into the light. The word
ذِکۡرٌ
means “a reminder.” Just as this word has been used for the
Qur’an at many instances, here it is used for the Torah. I
have referred to the various aspects it encompasses in the
exegesis of Surah Taha. Since these scriptures remind people
of various facts based on the world within them and that
around them as well as on history, they are called by this
name.
The implication of this verse is that like
the Torah, the Qur’an too will be of benefit to those whose
inner light – the light of intellect and nature – has not been
extinguished. They are ones who fear God and the Hereafter.
This topic has been discussed in detail in the opening verses
of Surah al-Baqarah. For this reason, I am restricting myself
to hints only.
وَ هَذَا ذِکۡرٌ مُّبٰرَکٌ اَنۡزَلۡنٰهُ
اَفَاَنۡتُمۡ لَهُ مُنۡکِرُوۡنَ (50)
The implication of this verse is that just
as God gave Moses (sws) the Torah, He similarly revealed the
Qur’an too. Though, like the rain of mercy, it is a blessing
for everyone, only those will benefit from it who have the
ability. The last part of the verse addresses the Quraysh. In
other words, they are told they should contemplate what they
are really denying.
The account of Moses (sws) has been
discussed in detail in the previous section of verses. For
this reason, here it is briefly referred to. After this, the
account of Abraham (sws) is brought up in detail.
وَ لَقَدۡ اٰتَیۡنَاۤ اِبۡرٰهِیۡمَ رُشۡدَهُ
مِنۡ قَبۡلُ وَ کُنَّا بِهِ عٰلِمِیۡنَ (51)
The word رُشۡدٌ
means “guidance and comprehension of God.” The way it
occurs with an accusative pronoun here has incorporated a
special meaning in it. The implication is that God gave
Abraham (sws) the guidance and comprehension he was worthy of.
There are various stages of this guidance and comprehension.
The Almighty bestows it in proportion to a person’s abilities
in accordance with his status. The extent and share of
guidance given to Abraham (sws) has been explained under verse
124 of Surah al-Baqarah. It is towards that share that this
verse points.
The last part of the verse under discussion implies that the
high status that God bestowed on Abraham (sws) was after he
proved worthy of it by passing through very stringent trials.
This also is a stern comment on those who do not find in
themselves the strength to even follow the easiest of
practices of Abraham (sws) but want to be ascribed to him. On
the basis of this ascription, they even think that they
deserve a high status in both this world and the next. It is
stated that God does not give any person a status he does not
deserve. Whatever He bestows on anyone is on the basis of that
person’s ability and capacity.
اِذۡ قَالَ لِاَبِیۡهِ وَ قَوۡمِهِ مَاهَذِهِ
التَّمَاثِیۡلُ الَّتِیۡۤ اَنۡتُمۡ لَهَا عٰکِفُوۡنَ (52)
From this verse begins a mention of an incident that occurred
earlier on in the life of Abraham (sws). It shows his bravery
and courage as well as the guidance and comprehension he was
bestowed upon by the Almighty. He was born in an
idol-worshipping family and his father was a person who carved
idols. However, he was blessed with the light of monotheism
which until now has continued to light up the world and will
continue doing so until the Day of Judgement. His words
mentioned in this verse challenge the beliefs of his family
early in his life. The humiliation they carry for the idols
and the sarcasm found in عٰکِفُوۡنَ
for the thick-headedness of his father and his nation is not
hidden to anyone who appreciates the finer aspects of
language. At such a tender age, only a person who is specially
blessed by God and whose splendour and majesty of faith is
devoid of any fear or greed can raise this slogan of
monotheism.
قَالُوۡا وَجَدۡنَاۤ اٰبَآءَنَا لَهَا
عٰبِدِیۡنَ (53) قَالَ لَقَدۡ کُنۡتُمۡ اَنۡتُمۡ وَ اٰبَآؤُکُمۡ
فِیۡ ضَلٰلٍ مُّبِیۡنٍ (54)
The greatest argument that has always been presented in favour
of such foolishness has been its origin from the forefathers.
In spite of being so silly, it carries a lot of weight for the
common masses. It appeals to their sentiments of tribal
support and communal honour. As a result, adopting any
different path or inviting towards it is a tall order.
However, mere blows could not have extinguished the light God
had blessed Abraham (sws) with. His answer mentioned in the
verses under discussion reflect this. A mistake does not
become guidance merely because it has been instituted by
someone’s forefathers. In fact, it must be judged on the basis
of human nature and intellect.
قَالُوۡۤا اَجِئۡتَنَا بِالۡحَقِّ اَمۡ
اَنۡتَ مِنَ اللّٰعِبِیۡنَ (55) قَالَ بَلۡ رَّبُّکُمۡ رَبُّ
السَّمٰوٰتِ وَ الۡاَرۡضِ الَّذِیۡ فَطَرَهُنَّ وَ اَنَا عَلٰی
ذٰلِکُمۡ مِّنَ الشّٰهِدِیۡنَ (56)
The word حَقٌّ here means something
that is serious and well thought of. Such was the strange
nature of these words of Abraham (sws) for his people that
they could not believe that any person in his senses could
utter them. They thought that he was a young man with a raw
mind and had said something impulsively without giving it any
serious thought. That is why they posed the question referred
to in the verse. They regarded this declaration of Abraham (sws)
to be a non-serious expression and a matter of jest so that it
does not have any impact on the masses. But Abraham (sws) took
a second step in this regard by telling them that their
stone-carved idols could be their Lord; in fact, their Lord
was the God of the heavens and the earth Who had created them
and that he invited them to that fact and proclaimed it among
them. The word شٰہادة
here refers to a declaration and
proclamation. It is used in this meaning at several instances
in the Qur’an.
وَ تَاللّٰهِ لَاَکِیۡدَنَّ اَصۡنَامَکُمۡ
بَعۡدَ اَنۡ تُوَلُّوۡا مُدۡبِرِیۡنَ (57)
At this juncture, Abraham (sws) said these
words to his nation. The word کَیۡدٌ
has been discussed at various places. It refers to a measure
or a step taken against a rival in secret.
It is evident from the words “when you
leave from here and go away” that Abraham (sws) had made this
assertion in some gathering within the temple. He just
insinuated his intention and hid his real scheme. Details are
forthcoming in the circumstances it manifested itself.
However, before reading about it, it is appropriate to take a
look at the style of Abraham’s reasoning that was explained
under verses 76-79 of Surah al-An‘am. Just as Abraham (sws)
used subtle sarcasm in his arguments, he would also try to
lead his addressees gradually to the conclusion he wanted them
to grasp. They would not even be able to imagine from where he
would bring his arguments and leave them speechless.
Ultimately, they would only be left with the option of
confessing defeat. This was a very special feature of his
reasoning.
On that occasion too, he resorted to this
style of reasoning. Grabbing an opportunity at night time, he
smashed the idols into small pieces and just left the large
one intact. He reckoned that he would put the blame on it if
they questioned him. He thought that he would ask them to
inquire from these oppressed ones about their ordeal.
Obviously, the only answer they would have would be that these
idols could not speak. He would then tell them that if they
could neither inform them about the calamity that struck them
nor avert it themselves, how could they regard them to be
deities? It is this scheme which Abraham (sws) called as
کَیۡدٌ.
The aspects of sarcasm, humour and gradual reasoning found in
it are quite evident. Details of how this scheme left his
adversaries with no excuse to deny the truth are forthcoming.
فَجَعَلَهُمۡ جُذٰذًا اِلَّا کَبِیۡرًا
لَّهُمۡ لَعَلَّهُمۡ اِلَیۡهِ یَرۡجِعُوۡنَ (58)
The word جُذٰذٌ
refers to something that has been smashed to bits. This verse
mentions the hidden scheme of Abraham (sws) that he adopted to
fulfil his objective. If they realized their folly, he would
be able to ask them in a conclusive way that when those small
and big idols could not speak, how could they regard them to
be their deities?
قَالُوۡا مَنۡ فَعَلَ هَذَا بِاٰلِهَتِنَاۤ
اِنَّهُ لَمِنَ الظّٰلِمِیۡنَ (59)
This verse is composed of two separate
sentences. Their amazement and anxiety is evident from the
first, and their anger and fury from the second. In other
words, when they saw what had happened to their idols, the
question arose in their minds as to who was responsible for
this? Then they expressed rage by regarding such a person to
be cruel.
قَالُوۡا سَمِعۡنَا فَتًی یَّذۡکُرُهُمۡ
یُقَالُ لَهُۤ اِبۡرٰهِیۡمُ (60)
Ultimately, people who were aware of
Abraham’s views, his above cited message and his challenge
said that it had to be him to do this because they had heard
him mention those idols in a degrading way. They suppressed
the word “degrading” the way it is suppressed in verse 26. It
is as if they did not even want to refer to their idols in
such words.
The threat sounded by Abraham (sws)
regarding the idols was done in an emphatic way and before
people. It was not a secret plan. His message of monotheism
too was declared openly by him. Many people knew his views.
But they thought that they were mere expressions of an
enthusiastic individual and nothing more than a rush of blood,
as is referred to earlier. They never thought that he would
take such a step. For this reason, they neither imposed any
restriction on him nor took any measure to protect their
idols. They must have thought that however much a person was
averse to their idols, he could never dare to make such a
dangerous move against them. But when this incident took
place, those who were aware of him said that this had to be
his work since they had heard him degrade their deities.
It is evident from the words “a youngster
called Abraham” that although many people were aware of his
message, he was not so well-known in the nation that people be
aware of him personally. However, his name had reached various
circles and he was beginning to be known as someone who had
rebellious tendencies against their ancestral religion. It was
because of this that he was referred to in a degrading way by
those who knew him.
قَالُوۡا فَاۡتُوۡا بِهِ عَلٰۤی اَعۡیُنِ
النَّاسِ لَعَلَّهُمۡ یَشۡهَدُوۡنَ (61)
Once Abraham (sws) was accused of this move
against their idols, he was summoned in public by the chiefs
of his nation so that the matter came to everyone’s notice.
This must have been done because the crime in their opinion
was a grave one. It had a very stern punishment in their law.
For this reason, they must have thought that an inquiry should
be publicly conducted against him so that people knew the
gravity of the crime and punishment pronounced to teach a
lesson to all and sundry. It may be kept in mind that in those
times, such verdicts were delivered by religious chiefs. If
ever there was a government in place, it would only implement
these verdicts.
قَالُوۡۤا ءَاَنۡتَ فَعَلۡتَ هَذَا
بِاٰلِهَتِنَا یٰۤـاِبۡرٰهِیۡمُ (62) قَالَ بَلۡ فَعَلَهُ
کَبِیۡرُهُمۡ هَذَا فَسۡـَٔلُوۡهُمۡ اِنۡ کَانُوۡا یَنۡطِقُوۡنَ
(63)
Abraham (sws) was thus summoned to the
court of the religious chiefs before the public and therein
ensued the conversation the verse mentions.
By giving the answer cited, he completely
cornered the elders of his nation and they were not left with
anything but to admit defeat. Verse 65 and 66 ahead
depict their response.
People who think that the words “in fact,
this chief of theirs has done it” of Abraham (sws)
constitute a lie or is a statement of fear on his part have
failed to understand the subtle eloquence of this sentence.
The question of fear cannot even arise because if he had
boldly declared monotheism in the temple of his nation,
announced a move against the idols and then right in the
middle of the court proceedings cursed the idols and their
worshippers by the words “shame on you” (verse 67), then
regarding such a proponent of the truth to be a cowardly
person is absolutely illogical. How can such a person be
scared of any danger?
As for his statement being regarded as a lie, then regardless
of the fact that he could or could not lie, the words do not
bespeak of this inference. What can be said about it is that
his words constituted a very subtle form of sarcasm,
meaningful mockery and a gradual sequence of argumentation. It
does not have the slightest semblance of any falsehood in it.
It is precisely for this reason that his own people never even
accused him of lying. They could have easily done so if they
really thought that he was lying. So, when his enemies did not
regard him a liar, why should we dare to do so?
Some people were led to form this view because of a hadith in
which it is stated that Abraham had lied three times. Once of
these lies is the one referred to in the verse under
discussion. In my opinion, they have misunderstood this hadith.
The word كذب occurs in many meanings
in the Arabic language. If it is said كذب
فلان, then just as it means “he lied” it also means “he
made a mistake” as well “he implied a double-meaning.” The
meaning intended at an instance is always determined by the
context. As for the last of the above referred to meanings, it
implies that what is said before one’s rival makes him
misunderstand what the speaker intends to convey. The manner
of gradual argumentation to corner a rival mentioned earlier
is also a type of it. Some very subtle and well-intended
examples of such double-meaning statements are found in the
Qur’an and also in the conversations of our illustrious
predecessors of the past. In Surah Yusuf, some very telling
examples can be seen too. Another subtle example is the words
of Abraham (sws) إنِّي سَقَيْمٌ
mentioned in verse 89 of Surah al-Saffat where it shall be
explained. Not only is this manner of speaking flawless, at
times it is a very effective measure resorted to by the
righteous. I can present examples from classical Arabic
literature in support of this meaning in which the word
كذب is ascribed to Abraham (sws),
but this will prolong the discussion. I will wait for an
opportune moment to present it.
It may be kept in mind that the words “in
fact, this chief of theirs has done it” of Abraham (sws)
form a very clear argument to refute polytheism that has been
mentioned in the Qur’an in various styles. If it is accepted
that there are several big and small deities who govern this
universe, there is no reason for the chief deity to accept
others as his partners. And if because of some temporary
benefit, he does accept them, it is quite probable that one
day he just dismantles their partnership. It is this reality
which Abraham (sws) tried to teach through the move he made.
It will also become evident from later verses that his
addressees even understood it though they could not accept it.
Nevertheless, this whole exercise is a very sagacious one
undertaken to refute and put to shame polytheism and its
proponents. There is not the slightest reason to regard it as
a lie.
فَرَجَعُوۡۤا اِلٰۤی اَنۡفُسِهِمۡ
فَقَالُوۡۤا اِنَّکُمۡ اَنۡتُمُ الظّٰلِمُوۡنَ (64)
The verse implies that this measure
undertaken by Abraham (sws) did startle them and they turned
towards their innate guidance; they started to say to one
another that while they call the young person a wrongdoer he
had proven them to be wrongdoers: their deities did not even
have the strength to ward off a calamity that struck them or
even state it before others.
ثُمَّ نُکِسُوۡا عَلٰی رُءُوۡسِهِمۡ
لَقَدۡ عَلِمۡتَ مَا هٰۤؤُلَآءِ یَنۡطِقُوۡنَ (65)
The word نكس means to topple something on
its head. In other words, they did open their eyes for a while
as a result of this warning from Abraham (sws) but then their
heads dropped down and uttered what the verse says. Even
people who are so ignorant at times see the light as a result
of an incident or a warning, but their bias and prejudice does
not let them accept the truth. As a result, they again become
deaf and blind and revert to their ill-ways.
قَالَ اَفَتَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ
مَا لَا یَنۡفَعُکُمۡ شَیۡئًا وَّ لَا یَضُرُّکُمۡ (66)
Once his addressees made the confession
referred to in the previous verse, Abraham (sws) struck a
telling blow by continuing in the same vein and uttering these
words. They could only have had the required impact after the
helplessness of the idols had become evident. In the absence
of this, these people would have had several excuses to make.
However, when their idols were before them in shattered
pieces, their worshippers were left shell-shocked and had
nothing to say.
اُفٍّ لَّکُمۡ وَ لِمَا تَعۡبُدُوۡنَ مِنۡ
دُوۡنِ اللّٰهِ
اَفَلَا تَعۡقِلُوۡنَ (67)
The expressionاُفٍّ
لَّکُمۡ connotes extreme hate and
aversion. It was uttered once Abraham (sws) had conclusively
communicated the truth to his people and they were not left
with any excuse. The last part of the verse is a reflection on
their foolishness: what was the benefit of worshipping such
stone idols who could not even defend themselves? How could
they help them?
قَالُوۡا حَرِّقُوۡهُ وَ انۡصُرُوۡۤا
اٰلِهَتَکُمۡ اِنۡ کُنۡتُمۡ فٰعِلِیۡنَ (68)
When the idol-worshippers and the
temple-pundits saw that they had been exposed, they incited
the masses to rise in support of their deities. It seems that
this appeal was very effective and some suggestions too came
to the fore about how they should deal with Abraham (sws).
However, the pundits were not satisfied with these
suggestions. They opined that burning him would be the most
effective measure. They thought that this was the only
effective way to deal with the mess.
قُلۡنَا یٰنَارُ کُوۡنِیۡ بَرۡدًا وَّ
سَلٰمًا عَلٰۤی اِبۡرٰهِیۡمَ (69)
As a consequence of this decision, Abraham
(sws) was thrown into a fire but God made him secure from its
ill-effects. How exactly was this done is not mentioned in the
Qur’an? The effects of all elements of nature are under God’s
control and hence if the fire was deprived of its effects, it
is not improbable at all. He has the power to alleviate the
effect of poison when He wants to. Even today we witness such
out of the ordinary happenings.
وَ اَرَادُوۡا بِهِ کَیۡدًا فَجَعَلۡنٰهُمُ
الۡاَخۡسَرِیۡنَ (70)
The pundits conspired to have Abraham (sws)
cast in the fire. Verse 98 of Surah al-Saffat also refers to
it. There I will, God willing, explain it. This conspiracy
failed and after that Abraham (sws) migrated from that place.
وَ نَجَّیۡنٰهُ وَ لُوۡطًا اِلَی الۡاَرۡضِ
الَّتِیۡ بٰرَکۡنَا فِیۡهَا لِلۡعٰلَمِیۡنَ (71)
The land referred to here is Canaan. In
other words, when matters reached the extent that Abraham (sws)
could not stay in his country, God saved him and Lot (sws)
from the evil of their nations and took him to this land. Lot
(sws) was Abraham’s nephew. Even though the circle of
preaching of both was different, both accompanied each other
in this migration. Until migration both invited their
respective nations to the truth. After migration, both went to
different areas. What happened to Abraham’s people after he
left them is not known.
وَ وَهَبۡنَا لَهُۤ اِسۡحٰقَ
وَ یَعۡقُوۡبَ نَافِلَةً
وَ کُلًّا جَعَلۡنَا صٰلِحِیۡنَ (72) وَ جَعَلۡنٰهُمۡ
اَئِمَّةً یَّهۡدُوۡنَ بِاَمۡرِنَا وَ اَوۡحَیۡنَاۤ اِلَیۡهِمۡ
فِعۡلَ الۡخَیۡرٰتِ وَ اِقَامَ الصَّلٰوةِ وَ اِیۡتَآءَ
الزَّکٰوةِ
وَ کَانُوۡا لَنَا عٰبِدِیۡنَ (73)
These verses mention the favours God
blessed Abraham (sws) with one after the other after he
migrated. It was for the sake of God that he had left his
family and near ones. So God blessed him with sons and
grandsons in return. The relatives he had left were absolutely
wretched and worthless. God replaced them with pious and
worthy individuals. The words “in addition” refer to the fact
though God granted Ishmael (sws) to Abraham (sws) as a result
of his supplication, He also blessed him in addition with
Isaac (sws) and Jacob (sws) and after that a series of
prophets came as their progeny.
The words وَ جَعَلۡنٰهُمۡ اَئِمَّةً
indicate that these prophets were founders of nations and were
their leaders. Though each prophet is a leader by virtue of
his status, there have been such prophets who had none except
their shadow as their follower. Both Isaac (sws) and Jacob (sws)
were in fact leaders of their nation and appointed by God.
The expression
اِقَامَ الصَّلٰوةِ is actually
اِقَامَةِالصَّلٰوةِ
. The ۃ
has been dropped in deference to the beat and rhythm of the
verse. Such reductions are common in Arabic. By pointing out
the components of the message of these prophets, the purpose
is to show that their message was the same as that of the
Qur’an. All prophets worshipped God only and never submitted
themselves to anyone but Him. The implication is that those
who claim to be their followers should evaluate their own
beliefs and deeds and see how far they have strayed from their
teachings.
وَ لُوۡطًا اٰتَیۡنٰهُ حُکۡمًا وَّ عِلۡمًا
وَّ نَجَّیۡنٰهُ مِنَ الۡقَرۡیَةِ الَّتِیۡ کَانَتۡ تَّعۡمَلُ
الۡخَبٰٓئِثَ
اِنَّهُمۡ کَانُوۡا قَوۡمَ سَوۡءٍ فٰسِقِیۡنَ (74) وَ
اَدۡخَلۡنٰهُ فِیۡ رَحۡمَتِنَا
اِنَّهُ مِنَ الصّٰلِحِیۡنَ (75)
Earlier Lot (sws) was mentioned in
connection with Abraham (sws). Now he is mentioned
independently. “Knowledge” here refers to the knowledge of
prophethood. As far as the “power of decision making”
mentioned in the verse is concerned, it is the consequence of
purity in intellect and nature. “Knowledge” is the consequence
of divine revelation. The people whom God chose for this
status were the best of human beings. They developed their
innate abilities until their inner self was fully refined and
became worthy of receiving divine revelation. Then when God
sent them revelation, their inner light was supplemented by
divine light.
The details of how Lot (sws) was delivered
from the city whose people were involved in abominable acts
have already been referred to: he too migrated to Syria along
with Abraham (sws). The word “delivered” has been used to show
that he was rendered safe from the punishment that visited his
people. The expression “abominable acts” primarily refers to
their homosexuality. However, the plural shows that such an
evil habit is never alone: wherever it surfaces in a nation,
it brings with it a host of other evils too. Here they are not
named because such is their heinous nature that they are not
even worthy of mention. The words “they were a very wicked and
dreadful people” point to the reason God delivered His special
servant from them and punished them. God did not want His
pious and righteous people to stay among the wicked and
wretched ones. The word “mercy” refers to the success they
achieved in this world by being rendered secure and also the
success they will achieve in the Hereafter.
وَ نُوۡحًا اِذۡ نَادٰی مِنۡ قَبۡلُ
فَاسۡتَجَبۡنَا لَهُ فَنَجَّیۡنٰهُ وَ اَهۡلَهُ مِنَ الۡکَرۡبِ
الۡعَظِیۡمِ (76)
The accusative form of
نُوۡحًا is due to
the meaning that emanates from the previous verses. The
implication would be: “Just as We showed mercy to the
afore-mentioned prophets, delivered and helped them, in a
similar way, We delivered Noah too and came to His help.”
The verse refers to the final supplication
of Noah (sws) that is mentioned in Surah Nuh and which makes
the heart tremble. The way this supplication was accepted will
be mentioned in detail in that surah. Here, readers may just
read the last verses of this supplication:
مِمَّا خَطِیۡٓــٰٔتِهِمۡ اُغۡرِقُوۡا
فَاُدۡخِلُوۡا نَارًا ۬فَلَمۡ یَجِدُوۡا لَهُمۡ مِّنۡ دُوۡنِ
اللّٰهِ اَنۡصَارًا
وَ قَالَ نُوۡحٌ
رَّبِّ لَا تَذَرۡ عَلَی الۡاَرۡضِ مِنَ الۡکٰفِرِیۡنَ دَیَّارًا
اِنَّكَ اِنۡ تَذَرۡهُمۡ یُضِلُّوۡا عِبَادَكَ وَ لَا
یَلِدُوۡۤا اِلَّا فَاجِرًا کَفَّارًا رَبِّ اغۡفِرۡ لِیۡ وَ
لِوَالِدَیَّ وَ لِمَنۡ دَخَلَ بَیۡتِیَ مُؤۡمِنًا وَّ
لِلۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ وَ لَا تَزِدِ الظّٰلِمِیۡنَ
اِلَّا تَبَارًا . (72: 25-28)
Because of their misdeeds the people of
Noah were drowned and were cast into the fire. And they could
not find anyone to help them against God. And Noah said: “O
Lord! Leave not one of these disbelievers in the land. If You
spare them, they will mislead Your servants and will beget
none but sinners and disbelievers. Forgive me, Lord, and
forgive my parents and everyone who enters my house as a
believer and forgive all believing men and believing women and
increase these disbelievers only in ruin.” (72:25-28)
I have presented my research on the word
اَهۡل
under verse 132 of Surah Taha. It refers not only to a
person’s family but also to his companions and followers.
The expression “a grave calamity” refers to
the affliction Noah (sws) and his followers suffered at the
hands of the enemies of the truth and also the great torment
which finally completely destroyed them.
وَ نَصَرۡنٰهُ مِنَ الۡقَوۡمِ الَّذِیۡنَ
کَذَّبُوۡا بِاٰیٰتِنَا
اِنَّهُمۡ کَانُوۡا قَوۡمَ سَوۡءٍ فَاَغۡرَقۡنٰهُمۡ
اَجۡمَعِیۡنَ (77)
The preposition
مِنْ after
نَصَرۡناٰ shows
that a verb to the effect اتتقمنا
(We took revenge) is understood to be present here. Thus an
accurate translation would be: “We helped him and took revenge
from the people who denied Our revelations.”
The verse very concisely refers to their
crimes. Details can be seen in the earlier surahs. They will
also be found ahead in Surah Nuh. Here readers may keep in
mind the fact that the extent of the time period in which Noah
(sws) tried to warn his nation bears no parallel. In Surah Nuh,
the way he compassionately and devotedly went upon trying to
awaken his nation from their slumber can be seen. However, so
hard-hearted were these people that nothing could impact them.
Ultimately, they were punished for this and the whole nation
was drowned by the Almighty. It was as if the whole nation was
a pile of filth that was cleansed from the face of the earth
by water from heavens and the earth at God’s behest. After
that, God once again made Noah (sws) and his followers inhabit
the earth. In order to fully grasp this account, it would have
been better if its description in the Torah could be studied.
However, a more appropriate place for this study is Surah Nuh.
(Translated by Dr Shehzad Saleem)
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