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Theme and
Relationship with Previous Sūrah
This sūrah is the counterpart of Sūrah
al-Nahl, the previous sūrah. For this reason, there is no
basic difference in the theme of both. The only difference
is that what is stated rather concisely in the first sūrah
is comprehensively explained in the second one. For example:
In Sūrah al-Nahl, warning is sounded to
both the Idolaters of Arabia and to the Israelites, but for
the latter this warning is only in the form of insinuations.
However, in this sūrah they are addressed in detail in the
light of their history and informed that their arrogant
notion of being the favourite and chosen people of God is
mere self-deception. Their own history bears witness that
whenever they rebelled against God, they were severely
punished. They were worthy of God’s mercy only when they
repented and reformed themselves. So, if they wanted to be
secure from God’s wrath, they were to follow the prophet who
was calling them to the same straight path as had been made
evident to them by the Torah. Simultaneously, by referring
to the incident of mi‘raj (ascension) both the Idolaters of
Arabia and the Israelites were informed that the
custodianship of the mosque of Ka‘bah and the mosque of Aqsa
entrusted to them would be confiscated from them because
they had embezzled that trust. God had now decided to
entrust their custodianship to this unlettered prophet. So
those who want to change their attitude should change it;
else be prepared to face the consequences of their
rebellious behaviour.
The Qur’an is calling them to the
natural and straight path of life. In the previous sūrah,
only its foundations were alluded to. Among the things that
were to be adhered to, justice, goodness and one’s
obligations to one’s relatives were alluded to. Among those
things that were to be abstained from, vulgarity, evil and
rebellion were pointed out. In this sūrah, their details are
referred to. Evident from these details is their
correspondence with the ten commandments of the Torah. In
other words, human nature and ancient divine teachings are
in harmony with one another. For this reason, if the Quraysh
rebel against this, they will be punished and if the
Israelites conspire against this, they too will earn the
curse of God.
In the previous sūrah, migration is
mentioned in a passing way. In this sūrah, it is mentioned
very clearly and the Prophet (sws) and his companions are
directed to prepare for it. It is evident from the way in
which these directions are given that its time is near. It
can thus be deduced that this sūrah was revealed near the
time of migration.
Analysis of the
Sūrah
Verse (1): By referring to the
incident of mi‘raj (ascension), it is shown that the
custodianship of the mosque of Ka‘bah and the mosque of Aqsa
entrusted to them has been confiscated from them because
they have embezzled this trust. Their custodianship has been
handed over to the Prophet (sws).
Verses (2-8): The notion of the
Israelites that they are God’s favourites and chosen people
and hence solely entitled to the religious leadership of the
world is negated. In these verses, they are told that they
had been informed by their prophets that they would twice
rebel against God and spread anarchy in the land. On both
occasions, they would be severely taken to task. Thus, their
history bears witness to the fact that first they were
beaten at the hands of the Chaldeans and then by the Romans.
They were released from the yoke of the Chaldeans when they
reformed themselves. Thus, if they want to become worthy of
God’s mercy again, they must reform themselves. This
unlettered prophet has opened the way of repentance and
reformation for them. If they want to remain secure from
punishment, they must accept his invitation and share his
blessings. If out of jealousy they deny him and arrogantly
regard themselves to be the favourite and chosen people,
they should remember that God will once again have them
beaten the way they were earlier.
Verses (9-21): Both the
Idolaters of the Quraysh and the Israelites are invited to
profess faith in the Qur’an. The Qur’an is guiding them to
the path of human nature which was shown to them by previous
prophets and their scriptures. Glad tidings are for those
who accept it and destruction for those who reject it.
Sorrow is expressed at those who, instead of accepting this
call, demand miracles and signs of punishment. Alas they do
not care to see the signs that are spread all around them
and which are also alluded to in this book. They rely on
their alleged deities whereas no soul shall bear the burden
of another. It is God’s way that He does not punish people
without warning and admonishing them. Now they have been
completely warned. If they do not benefit from this warning,
then God’s torment will visit them. The established practice
of God regarding His punishment is explained.
Verses (22-29): Details of the
straight path to which the Qur’an is calling them and which
were alluded to in verse 90 of the previous sūrah are cited.
These details show that the ten commandments of the Torah
and these teachings of the Qur’an are in complete harmony
and they are in exact accord with human nature. Without
this, no upright society can come into existence. Hence,
there is no way for either the Israelites or the Ishmaelites
to escape from them. From Abraham (sws) to Moses (sws) and
Jesus (sws) – all prophets of God have called people to
these things.
Verses (40-52): The real reason
for the aversion of the Idolaters of the Quraysh is alluded
to: they do not want to profess faith in monotheism and
belief in the Hereafter. Hence when the Qur’an is recited to
them, they run away and make fun of the Prophet (sws). The
fact is that both these beliefs have been reasoned out so
clearly that no sane person can reject them.
Verses (53-55): These three
verses address the Prophet (sws) from within the ongoing
discourse. He is told to direct his companions that in this
heated period of preaching, in their zeal for communicating
the truth, they should not say something which may further
fuel the sentiments of their rivals and Satan gets a chance
to spread his mischief. At the same time, the Prophet (sws)
is sounded assurance that his obligation is to only preach.
Forcibly making people accept Islam is not his duty. It is
God Who gives a person the urge to accept faith and it is He
Who deprives whomsoever He wants to. In verse 55, it is
explained that God has made all his prophets superior to
others in some aspect or the other. Hence, the issue of
absolute superiority should not be raised for it may become
a cause of trial for people.
Verses (56-57): Verses 53-55
which addressed the Prophet (sws) formed a parenthetical
sentence. As soon as they finished, the topic of monotheism
that was under discussion is brought to completion. The
Idolaters regarded the angels to be the associates of God.
About them, it is said that they themselves continuously
strive for the nearness of God and to please Him and at all
times are in awe of His punishment, let alone being regarded
as His associates.
Verses (58-60): The demand of
the Prophet’s enemies that they be shown the torment of God
is answered and the established practice of God in this
regard is cited.
Verses (61-65): The real reason
for the aversion and denial of the disbelievers is alluded
to: instead of being grateful to God on His favours, they
took to disbelief and became arrogant. In this matter, they
followed Satan exactly and Satan’s thought about them was
made to come true by him.
Verses (66-72): A parable is
cited that depicts the arrogance of a person once he is
blessed with favours. After that, the fate of those who lead
their lives with open eyes and those who wander about with
eyes shut is alluded to.
Verses (73-77): The Prophet (sws)
is directed to fully adhere to his preaching endeavour of
calling people to the truth in spite of the opposition he is
facing. It is declared that if the Quraysh turn him out from
this land, then they too will not be able to reside in it
for long. After that, the practice of God regarding
migration of a prophet (sws) is explained.
Verses (78-81): It is emphasized
on the Prophet (sws) to be patient and steadfast in his duty
by being diligent and vigilant in the prayer. It is
indicated that the time of migration is near. He is directed
to supplicate for it. Glad tidings are then given of
dominance of the truth in spite of the existing
circumstances.
Verses (82-89): Sorrow is
expressed on the misfortune of the Prophet’s rivals for not
valuing a great favour of God as the Qur’an. The fact is
that it is a cure and mercy for them. If all of mankind and
jinnkind together try to author such a Book, they will not
be able to do so. Then in a passing way, an objection about
divine revelation and Gabriel raised by the Prophet’s rivals
is cited and answered.
Verses (90-100): The demand of
the disbelievers to show certain miracles is alluded and
wisely responded to. The arrogant among the Quraysh are
warned that they are not the sole owners of God’s treasures
and thus have no right to think that they are the sole
recipients of propethood. This is God’s favour and He has
given it to whomsoever He wanted.
Verses (101-104): The nine
miracles worked by Moses (sws) are referred to. The fate of
the Pharaoh’s rebelliousness in spite of witnessing these
miracles is alluded to.
Verses (105-111): This is the
concluding section of the sūrah. It is asserted that the
Qur’an is truth in entirety. The responsibility of the
messenger is only to deliver glad tidings and to warn
people. If the Qur’an is being revealed gradually, it is
because it is a requisite of its teaching. The Prophet (sws)
should leave to themselves the wretched who are not
professing faith. Only those profess faith who have the
light of knowledge within them. Allah and Rahman are God’s
names. The Prophet (sws) should not go after those who
discriminate between these names and make them a cause of
objection. The spirit of this religion is moderation and he
should adhere to moderation in his worship and remain
engaged in extolling and glorifying God.
A look at this analysis of the sūrah
will show the readers how it stands out as a whole under a
single theme.
We now begin with the explanation of
the sūrah.
اَللَّهُمَّ اَرِنَا الْحَقَّ حَقًّا
وَارْزُقْنَا اتِّبَاعَهُ، وَاَرِنَا الْبَاطِلَ بَاطِلًا
وَارْزُقْنَا اجْتِنَابَهُ
(God! show us the truth the way it
is and make us follow it and show us evil the way it is and
make us abstain from it).
___________
Section 1
(Verse 1)
Text and
Translation
بِسۡمِ اللّٰهِ
الرَّحۡمٰنِ الرَّحِیۡمِ
سُبۡحٰنَ
الَّذِیۡ اَسۡرٰی
بِعَبۡدِهِ لَیۡلًا
مِّنَ الۡمَسۡجِدِ الۡحَرَامِ اِلَی
الۡمَسۡجِدِ الۡاَقۡصَا
الَّذِیۡ
بٰرَکۡنَا
حَوۡلَهُ لِنُرِیَهُ
مِنۡ اٰیٰتِنَا
اِنَّهُ
هُوَ
السَّمِیۡعُ
الۡبَصِیۡرُ
(1)
In the name of God,
the Most Gracious, the Ever-Merciful.
Exalted is the Being
who one night took His servant from the Sacred Mosque to
that Distant Mosque whose surroundings We have blessed so
that We can make him observe some of Our signs. Indeed, only
He hears and knows all. (1)
Explanation
سُبۡحٰنَ
الَّذِیۡ اَسۡرٰی
بِعَبۡدِهِ لَیۡلًا
مِّنَ الۡمَسۡجِدِ الۡحَرَامِ اِلَی
الۡمَسۡجِدِ الۡاَقۡصَا
الَّذِیۡ
بٰرَکۡنَا
حَوۡلَهُ لِنُرِیَهُ
مِنۡ اٰیٰتِنَا
اِنَّهُ
هُوَ
السَّمِیۡعُ
الۡبَصِیۡرُ
(1)
The word
سُبۡحنَ
is meant to distance God from every blemish and shortcoming.
When a discourse begins with this word, the purpose is to
remove any wrong estimation or misconception about God. Here
the Prophet’s ascension (mi‘raj) begins with its mention
because this incident was meant to dispel a grossly
incorrect estimation of God in the mind of the Jews and the
Idolaters. Both these groups were the sole occupants each of
two great centres of religion. Contrary to the basic
objective of these centres, they had made them a den for
polytheism and idolatry. In fact, they had done what
precisely Jesus (sws) is reported to have said: you have
made it a den of robbers (Luke, 19:46). Both these sacred
places were under the control of those dishonest and corrupt
factions.
They were doing whatever they wanted in those houses as if
its real owner was unaware of their doings and would never
hold them accountable for them. As referred to earlier, the
incident of the Prophet’s ascension was a prelude to the
fact that the custodianship of the houses of God will now be
entrusted to those who will fulfil their real objective. For
this reason, the verse began with the word
سُبۡحنَ.
The attributes of God mentioned at the end clarify that the
naïve who think that God is blind and deaf should open their
eyes and ears. Time is now near for their accountability. It
is God Who actually sees and hears and now He will
administer justice among people on the basis of His perfect
knowledge.
The word
اَسۡری
means to journey at night. When it
is converted to a transitive verb through the preposition
ب, it
means to take someone to some place at night. Although
“night” is an inherent part of this word, yet at times this
word occurs without this qualification to merely connote a
journey. It is precisely for this reason that the word
لَیۡلًا
(night) is mentioned separately to
emphasize that this incident took place at night.
The use of this word for the Prophet (sws)
on this occasion evidences explicitness for him, God’s
extreme love and affection for him and his perfection in
being God’s servant. It is as if no other introduction and
description of the Prophet’s personality is needed. The word
عَبْد (servant) pinpoints in a
very specific manner the person who best represents it.
“Sacred Mosque” obviously refers to the Ka‘bah.
As for the other mosque, it has been
introduced by two attributes: “distant” and one “whose
surroundings We have blessed.” This distant mosque was
situated in Jerusalem at a distance of about 40 days from
the inhabitants of Makkah, the foremost addressees of this
sūrah. Its introduction by this name easily transferred
their mind to it. The second attribute refers to the nature
of the land it is situated in. It refers to both its
material and spiritual benefits. In ancient scriptures, it
is called the land of milk and honey. This alludes to its
extreme fertility and luxuriance. As for gauging its
spiritual blessings is concerned, no other land has the
status of being the birth and death place of so many
prophets of God.
The words “so that
We can make him observe some of Our signs” express the
objective of this journey. Readers may note an aspect of
eloquence in the style of this verse. The earlier part of
the verse did not reveal the speaker which signifies the
majesty of an event. This part expresses the speaker which
signifies affection and attention. No details are provided
of the signs referred to. However, it is evident from
concomitant indications that they refer to grand
manifestations and divine disclosures which those two houses
of God were replete with. The purpose of showing them to the
Prophet (sws) obviously was that God’s intention become
evident to him that all the glorious entities entrusted to
the dishonest people will be confiscated from them and
handed over to him. In other words, in this very difficult
period of his preaching, the glad tidings of help and
support that were being given to the Prophet (sws) were
further strengthened by this journey of his ascension and he
was also shown what was to transpire.
As for the question
as to what he was shown was in a dream or while he was awake
is concerned, its answer has been given by the Qur’an in
this very sūrah ahead. It is stated:
وَ اِذۡ قُلۡنَا لَكَ اِنَّ رَبَّكَ
اَحَاطَ بِالنَّاسِ
وَ مَا جَعَلۡنَا الرُّءۡیَا الَّتِیۡۤ اَرَیۡنٰكَ
اِلَّا فِتۡنَةً لِّلنَّاسِ وَ الشَّجَرَةَ الۡمَلۡعُوۡنَةَ
فِی الۡقُرۡاٰنِ
وَ نُخَوِّفُهُمۡ
فَمَا یَزِیۡدُهُمۡ اِلَّا طُغۡیَانًا کَبِیۡرًا.
(17:60)
And remember when We said to you: Your
Lord has surrounded the people. And that dream We showed
you, We only made it a trial for the people and that tree as
well which has been cursed in the Qur’an. And We frighten
them, but this thing is merely increasing them in their
extreme rebelliousness. (17:60)
It is obvious that
the dream alluded to in the above cited verse can only be
applied to what is referred to in the verse under discussion
by the words لِنُرِیَهُ
مِنۡ اٰ یٰتِنَا
(so that We can make him observe
some of Our signs). The word إراءت
is used in the Qur’an at numerous
instances to connote something shown in a dream. Our
exegetes also say that it refers to this. Hence its meaning
is very clear. However, it should be kept in mind that the
dreams of God’s prophets are not mere dreams – for many
dreams are wayward – they are true dreams which have a
number of distinctive features that must be kept in mind.
Firstly, such true
dreams are a means of God’s revelations. Just as God speaks
to his prophets and messengers through his angels, he also
at times guides them through dreams.
Secondly, such
dreams are absolutely clear and unambiguous – like the
whiteness of dawn. A prophet receives full assurance about
them. If there is anything in them which is in symbolic
form, its implication is also conveyed to him by God.
Thirdly, this is the
most effective way when the purpose is to make a prophet
observe certain facts and incidents. This is because through
this he is able to see them with all details and at the same
time things which cannot be expressed in words easily are
shown to him in symbolic form.
Fourthly, what is observed through a
dream is a great deal more certain, all-embracing, deep and
invasive than what is observed through the eyes. Eyes can be
deceived but true dreams carry no deception. Eyes can only
see in a limited scope but dreams are all-encompassing. Eyes
are unable to understand meanings and have their own
constraints. On the other hand, dreams are able to grasp
meanings and interpretations. Moses (sws) wanted to see
God’s manifestation with his eyes but he did not have the
capacity to do so. On the other hand, Muhammad (sws) had the
capacity to observe what he was shown during this journey
and his eyes were not dazed.
The context and occasion of the words “indeed,
only He hears and knows all” has been explained
earlier. These words carry a great amount of emphasis in
them. In other words, only God actually hears and sees.
Nothing is beyond his hearing and sight. If others are able
to see and hear, it is because He has granted them a very
limited part of these faculties. As indicated earlier, the
purpose of alluding to these attributes of God is to warn
the Idolaters of the Quraysh and the Israelites that they
should not think that God is unaware of their doings. He
sees and hears everything.
Section II
(Verses 2-8)
In the succeeding verses, the arrogant
notion of the Jews that they are the progeny of Jacob (sws)
and the favoured ones of God and hence religious leadership
is their sole prerogative is criticized. Because of this
notion, the Jews, in the first instance were not even
prepared to accept a prophet or a messenger outside their
race and for this reason opposed the Prophet (sws) right
from the beginning. Then when he narrated to them his
observations of this journey and they became aware of them,
their anger further increased. At no cost, could they accept
the claim that Muhammd (sws) had become the heir to their
prophets and was now also their religious leader. In order
to dispel this haughtiness from them, the Qur’an has
explained that no nation is entitled to His favours and
blessings because of their lineage. It is faith and
righteous deeds which earn them. Evidence from their own
history is cited to them: it is evident from their own
scriptures that they twice rebelled against God on a huge
scale and spread anarchy in the land and on both occasions,
they were utterly routed by God’s fierce servants. Thus,
these predictions materialized word for word. When they
reformed their state of affairs, God was merciful to them
and when they spread disorder, God severely punished them.
At this time too, they are facing the same situation. God’s
messenger has opened the way to success and salvation for
them. If they accept his call, they will have an equal share
in his blessings and if they reject it, then they should
remember that God has not left them to themselves. He will
once again punish them the way He did before.
Readers may now proceed to study these
verses.
Text and
Translation
وَ اٰتَیۡنَا مُوۡسَی الۡكِتٰبَ وَ
جَعَلۡنٰهُ هُدًی لِّبَـنِیۡۤ اِسۡرَآءِیۡلَ اَلَّا
تَتَّخِذُوۡا مِنۡ دُوۡنِیۡ وَکِیۡلًا (2) ذُرِّیَّةَ مَنۡ
حَمَلۡنَا مَعَ نُوۡحٍ اِنَّهُ کَانَ عَبۡدًا شَکُوۡرًا (3) وَ
قَضَیۡنَاۤ اِلٰی بَنِیۡۤ اِسۡرَآءِیۡلَ فِی الۡکِتٰبِ
لَتُفۡسِدُنَّ فِی الۡاَرۡضِ مَرَّتَیۡنِ وَ لَتَعۡلُنَّ
عُلُوًّا کَبِیۡرًا (4) فَاِذَا جَآءَ وَعۡدُ اُوۡلٰىهُمَا
بَعَثۡنَا عَلَیۡکُمۡ عِبَادًا لَّنَاۤ اُولِیۡ بَاۡسٍ
شَدِیۡدٍ فَجَاسُوۡا خِلٰلَ الدِّیَارِ وَ کَانَ وَعۡدًا
مَّفۡعُوۡلًا (5) ثُمَّ رَدَدۡنَا لَکُمُ الۡکَرَّةَ
عَلَیۡهِمۡ وَ اَمۡدَدۡنٰکُمۡ بِاَمۡوَالٍ وَّ بَنِیۡنَ وَ
جَعَلۡنٰکُمۡ اَکۡثَرَ نَفِیۡرًا (6) اِنۡ اَحۡسَنۡتُمۡ
اَحۡسَنۡتُمۡ لِاَنۡفُسِکُمۡ وَ اِنۡ اَسَاۡتُمۡ فَلَهَا
فَاِذَا جَآءَ وَعۡدُ الۡاٰخِرَةِ لِیَسُوۡٓءٗا وُجُوۡهَکُمۡ
وَ لِیَدۡخُلُوا الۡمَسۡجِدَ کَمَا دَخَلُوۡهُ اَوَّلَ مَرَّةٍ
وَّ لِیُتَبِّرُوۡا مَا عَلَوۡا تَتۡبِیۡرًا (7) عَسٰی
رَبُّکُمۡ اَنۡ یَّرۡحَمَکُمۡ وَ اِنۡ عُدۡتُّمۡ عُدۡنَا وَ
جَعَلۡنَا جَهَنَّمَ لِلۡکٰفِرِیۡنَ حَصِیۡرًا (8)
And We had given
Moses the Book and had made it a memorandum of guidance: “Do
not make anyone your guardian except Myself, O progeny of
those whom We had boarded with Noah!” Undoubtedly, he was a
grateful servant. (2-3)
And We had informed
the Israelites about this decision of Ours in the Book:
“Twice shall you surely create disorder in the land and show
great rebelliousness.” Thus, when the time for that first
promise arrives, We let loose on you extremely powerful
people of Ours. So, they barged into the houses and that
certain promise was fulfilled. Then We rotated your turn to
them and helped you with wealth and children and made you a
large group. If you do good deeds, it will be for yourself
and if you do bad deeds, they too will be for yourself.
After that, when the time of the second promise arrives, We
let loose on you Our mighty people so that they may ruin
your faces and barge into the mosque the way they had done
the first time and ravage whatever they can lay hands on. It
may well be that your Lord shows mercy to you and if you do
the same, We too shall do the same and We have made Hell a
shed for the disbelievers. (4-8)
Explanation
وَ اٰتَیۡنَا مُوۡسَی الۡكِتٰبَ وَ
جَعَلۡنٰهُ هُدًی لِّبَـنِیۡۤ اِسۡرَآءِیۡلَ اَلَّا
تَتَّخِذُوۡا مِنۡ دُوۡنِیۡ وَکِیۡلًا (2)
The word
الۡکِتبَ
refers to the Torah and
وَکِیۡل
refers to a guardian and helper
and someone who can be consigned all of one’s affairs by
completely trusting him.
This verse is a prelude to a mention of
the wrong beliefs that had crept up in the Jews. The purpose
is to refer to the fact that they did not duly value this
elaborate arrangement of guidance made by God. They
completely ignored His scripture of guidance and in spite of
the explicit directive of abstaining from polytheism ended
up in incriminating themselves with that filth.
The allusion to monotheism after a
mention of the Book refers to its foundational status in all
the teachings of religion. The entire shari‘ah is based on
it. A group which adheres to monotheism adheres to religion.
As soon as this attachment slackens, the whole religion is
lost.
It is not even needed to state that the
whole Torah is replete with the teaching of monotheism.
Citing references may prolong the discussion. For this
reason, I will confine myself to just one quote:
I am the Lord your God, who brought you
out of Egypt, out of the land of slavery. You shall have no
other gods before me. You shall not make for yourself an
image in the form of anything in heaven above or on the
earth beneath or in the waters below. You shall not bow down
to them or worship them; for I, the Lord your God, am a
jealous God. (Exodus, 20:2-5)
How similar are the Qur’anic words “Do
not make anyone your guardian except Myself” with the
Biblical ones “You shall not bow down to them or
worship them.” Yet, inspite of this explicit directive, the
Jews were incriminated with polytheism on numerous
occasions. Their prophets expressed great sorrow in this
attitude of theirs and even rebuked them. Jesus (sws) went
as far as to say: “O Israelites! You have committed adultery
the first night.”
ذُرِّیَّةَ مَنۡ حَمَلۡنَا مَعَ نُوۡحٍ
اِنَّهُ کَانَ عَبۡدًا شَکُوۡرًا (3)
The particle of
invocation (O!) is suppressed here. In other words, together
with the teaching of monotheism they were reminded to keep
in mind that they were the noble remnants of Noah’s progeny
that was saved in the Ark by God. Since Noah (sws) was a
grateful person, they too should show gratitude and adhere
to monotheism. They must remember that the people of Noah (sws)
were exterminated by God from the face of this earth because
of polytheism. They too will be exterminated by Him if they
follow their ways.
وَ قَضَیۡنَاۤ
اِلٰی بَنِیۡ اِسۡرَآءِیۡلَ فِی الۡکِتٰبِ لَتُفۡسِدُنَّ فِی
الۡاَرۡضِ مَرَّتَیۡنِ وَ لَتَعۡلُنَّ عُلُوًّا کَبِیۡرًا (4)
The preposition
اِلٰي after
قَضَیۡنَاۤ
(We decided) shows that a verb which
collocates with this preposition be understood to exist. The
verb should be اَبْلَغْنَا
(We informed) or some other to its effect.
The translation would thus be: We informed the Israelites
after taking this decision.
The word
الۡکِتٰبِ
(The Book) here encompasses all the
scriptures of the Jews. In the Qur’an, this word has been
used for the Torah as well as for the scriptures of other
prophets of the Israelites. The prophets David (sws), Isaiah
(sws), Jeremiah (sws) and Ezkiel (sws) warned the Jews of
the first of their two disorders and its fate referred to in
the verse, while Jesus (sws) warned them of the second of
these disorders and its fate. Disorder means rebellion
against monotheism and the shari‘ah of God. The history of
the Jews is replete with such disorders. Thus one of them is
mentioned in Sūrah al-Baqarah when the ark of the covenant
was snatched from them. However, the disorders referred in
this verse were such that the whole nation of the Jews was
humiliated and routed. This is how David (sws) had predicted
the first disorder and its fate in Psalm 106:
34 They did not
destroy the peoples
as the Lord had
commanded them,
35 but they
mingled with the nations
and adopted their
customs.
36 They worshiped
their idols,
which became a
snare to them.
37 They sacrificed
their sons
and their daughters
to false gods.
38 They shed
innocent blood,
the blood of their
sons and daughters,
whom they sacrificed
to the idols of Canaan,
and the land was
desecrated by their blood.
39 They defiled
themselves by what they did;
by their deeds they
prostituted themselves.
40 Therefore
the Lord was angry with his people
and abhorred his
inheritance.
41 He gave them into
the hands of the nations,
and their foes
ruled over them.
Following are the words
of Jesus (sws) regarding the prophecy of the second
disorder:
Truly I tell you,
not one stone here will be left on another; every one will
be thrown down. (Matthew, 24:2)
In Luke, he says:
Daughters of Jerusalem, do not weep for
me; weep for yourselves and for your children. For the time
will come when you will say, ‘Blessed are the childless
women, the wombs that never bore and the breasts that never
nursed!’ Then “‘they will say to the mountains, “Fall on
us!” and to the hills, “Cover us!” (23:28-30)
At the end of the verse, words to the affect
فنعذبكم مرتين
(thus We shall twice punish you) are
suppressed. In other words, the
complete sense would be: We had informed the Israelites in
the Book about this decision of Ours that twice you shall
create disorder in the land and be very rebellious and on
both occasions We will severely punish you.” Since these
implications were evident and since all its details are
coming up in the succeeding verses, it was suppressed here
by the Qur’an.
فَاِذَا جَآءَ وَعۡدُ اُوۡلٰىهُمَا
بَعَثۡنَا عَلَیۡکُمۡ عِبَادًا لَّنَاۤ اُولِیۡ بَاۡسٍ
شَدِیۡدٍ فَجَاسُوۡا خِلٰلَ الدِّیَارِ وَ کَانَ وَعۡدًا
مَّفۡعُوۡلًا (5)
The particle
اِذَا
is not merely used for the future;
it is also used to express an established practice and
convention, and at times to portray a situation. Here it is
used for the latter and the translation keeps this into
account.
The prepostion
عَلٰي after
بَعْث evidences
that besides “stirring up” this verb encompasses the meaning
of “letting loose someone on someone.”
The words
فَجَاسُوۡا
خِلٰلَ
الدِّيَارِ
are a depiction of extreme
humiliation and disgrace of the Jews because if the enemy is
so powerful that it barges into houses, this means that it
has totally violated all respect and honour. Here only this
much is mentioned since it was sufficient to portray their
humiliation. However, later it will be mentioned that the
enemy did not stop at barging into their houses; it totally
violated the sanctity of the Aqsa Mosque.
This is a reference to
the attack of Nebuchadnezzar, the king of Babylon and Ninveh
who in 586 BC had decimated Jerusalem.
Jeremiah (sws)
prophesied this event in these words:
Therefore the Lord
Almighty says this: “Because you have not listened to my
words, I will summon all the peoples of the north and my
servant Nebuchadnezzar king of Babylon,” declares the Lord.
(Jeremiah, 25:8-9)
Here are his further
words of warning:
I will banish from
them the sounds of joy and gladness, the voices of bride and
bridegroom, the sound of millstones and the light of the
lamp. This whole country will become a desolate wasteland,
and these nations will serve the king of Babylon seventy
years. (Jeremiah, 25:10-11)
This is how Jeremiah
(sws) lamented:
How the Lord has
covered Daughter Zion with the cloud of his anger! He has
hurled down the splendour of Israel from heaven to earth; he
has not remembered his footstool in the day of his anger.
Without pity the Lord has swallowed up all the dwellings of
Jacob; in his wrath he has torn down the strongholds of
Daughter Judah. He has brought her kingdom and its princes
down to the ground in dishonour. In fierce anger he has cut
off every horn of Israel. (Lamentations,
2:1-3)
The words
عِبَادًا لَّنَآ اُولِيۡ بَاۡسٍ شَدِيۡدٍ
(extremely powerful people of Ours)
are used for the army of Nebuchadnezzar. These words are not
used because of their piety and religiosity but because they
served as tools and weapons to implement the will of God.
Though they were filthy people yet they were instrumental in
implementing God’s will by cleaning a huge pile of filth.
For this reason, they were actually ascribed to God. The
Israelites arrogantly claimed
نَحْنُ اَبْنَآءُ اللّٰهِ وَ اَحِبَّآوُهُ
(We are God’s near and favoured ones). God
made it clear to them that the shoes by which they have been
beaten carried some weight with God but they had none
whatsoever.
ثُمَّ رَدَدۡنَا
لَکُمُ الۡکَرَّةَ عَلَیۡهِمۡ وَ اَمۡدَدۡنٰکُمۡ بِاَمۡوَالٍ
وَّ بَنِیۡنَ وَ جَعَلۡنٰکُمۡ اَکۡثَرَ نَفِیۡرًا (6)
After years of slavery
and utter helplessness, when the Israelites turned back to
reform themselves, they were once again helped by Him. They
were blessed with wealth and riches. His help manifested for
them in the form of Cyrus the king of Persia defeating the
Chaldeans and occupying their country in 539 BC. After that,
they were allowed by him to go back and inhabit their
country. As a result, they received great impetus.
اِنۡ اَحۡسَنۡتُمۡ
اَحۡسَنۡتُمۡ لِاَنۡفُسِکُمۡ وَ اِنۡ اَسَاۡتُمۡ فَلَهَا
فَاِذَا جَآءَ وَعۡدُ الۡاٰخِرَةِ لِیَسُوۡٓءا وُجُوۡهَکُمۡ
وَ لِیَدۡخُلُوا الۡمَسۡجِدَ کَمَا دَخَلُوۡهُ اَوَّلَ مَرَّةٍ
وَّ لِیُتَبِّرُوۡا مَا عَلَوۡا تَتۡبِیۡرًا (7)
In other words, when
the Israelites were emancipated after a long period of
slavery, it carried the lesson alluded to in the verse. Even
their prophets fully informed them of this. However, what
transpired was exactly in accordance with what was
prophesied.
The words
بَعَثۡنَا عَلَیۡکُمۡ
عِبَادًا لَّنَاۤ اُولِیۡ
بَاۡسٍ
(We let loose on them extremely powerful people of Ours) are
suppressed before because of concomitant indications.
The ل
in لِيَسُوٓءا
distinctly points to them.
It is evident from
Biblical history that this is a mention of the destruction
of the Jews at the hands of the Roman Emperor Titus in 70 AD
as alluded to by Jesus (sws).
عَسٰی رَبُّکُمۡ
اَنۡ یَّرۡحَمَکُمۡ وَ اِنۡ عُدۡتُّمۡ عُدۡنَا وَ جَعَلۡنَا
جَهَنَّمَ لِلۡکٰفِرِیۡنَ حَصِیۡرًا (8)
The word
حَصِیۡر
refers to a shed in which animals are
kept.
This verse addresses
the Jews who were present when this verse was revealed and
were fully backing the disbelievers of the Quraysh in
opposing the Qur’an. They are being told that whatever has
happened belongs to the past and has been narrated to them.
Now if they want to be secure from God’s wrath, they should
adhere to the message of this unlettered prophet that has
been sent to them. If they reform themselves, God too will
show His mercy to them and if they revert to their evil ways
of the past, God will take them to task they way He did
earlier. They must also remember that besides the
humiliation they will suffer in this world, they will be
consigned to the shed of Hell in the hereafter.
The tone of this verse is noteworthy.
Initially, the style was indirect (عَسَي
رَبُّكُمْ اَنْ يَرْحَمَكُمْ). Then
it became direct by the words اِنْ
عُدْتُّمْ عُدْنَا. The first part
has a ring of disregard. In other words, if they adopt the
right attitude, it will benefit only themselves and if not
they will invite their own doom and not harm God in any way.
The second part carries a very stern warning. For
this reason, first, the address has become direct which is
more appropriate for warning and then it also has vagueness
and conciseness in it. It is said “We will do the same.”
However, it is not described how this would be done. It is
left to the understanding of those who can understand. The
great severity found in this sentence is concealed in this
vagueness.
Section III
(Verses 9-21)
In this section of
verses, both the Jews and the Idolaters of the Quraysh are
invited to profess faith in the Qur’an. It is calling them
to the same straight path of human nature that other
prophets called people to. The fates of those who accept
this call and those who reject it are depicted and those who
have shut their eyes to the signs spread all around them and
to the clear revelations of the Qur’an are rebuked. They
instead are demanding the signs of punishment. In this
regard, the established practice of God regarding punishing
nations is rather concisely alluded to.
Readers may now
proceed to study these verses.
Text and Translation
اِنَّ هَذَا الۡقُرۡاٰنَ یَهۡدِیۡ
لِلَّتِیۡ هِیَ اَقۡوَمُ وَ یُبَشِّرُ الۡمُؤۡمِنِیۡنَ
الَّذِیۡنَ یَعۡمَلُوۡنَ الصّٰلِحٰتِ اَنَّ لَهُمۡ اَجۡرًا
کَبِیۡرًا (9) وَّ اَنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ
بِالۡاٰخِرَةِ اَعۡتَدۡنَا لَهُمۡ عَذَابًا اَلِیۡمًا (10) وَ
یَدۡعُ الۡاِنۡسَانُ بِالشَّرِّ دُعَآءَہٗ بِالۡخَیۡرِ وَ
کَانَ الۡاِنۡسَانُ عَجُوۡلًا (11) وَ جَعَلۡنَا الَّیۡلَ وَ
النَّهَارَ اٰیَتَیۡنِ فَمَحَوۡنَاۤ اٰیَهَ الَّیۡلِ وَ
جَعَلۡنَاۤ اٰیَهَ النَّهَارِ مُبۡصِرَةً لِّتَبۡتَغُوۡا
فَضۡلًا مِّنۡ رَّبِّکُمۡ وَ لِتَعۡلَمُوۡا عَدَدَ السِّنِیۡنَ
وَ الۡحِسَابَ وَ کُلَّ شَیۡءٍ فَصَّلۡنٰهُ تَفۡصِیۡلًا (12)
وَ کُلَّ اِنۡسَانٍ اَلۡزَمۡنٰهُ طٰٓئِرَهُ فِیۡ عُنُقِهِ وَ
نُخۡرِجُ لَهُ یَوۡمَ الۡقِیٰمَةِ کِتٰبًا یَّلۡقٰىهُ
مَنۡشُوۡرًا (13) اِقۡرَاۡ کِتٰبَكَ کَفٰی بِنَفۡسِكَ
الۡیَوۡمَ عَلَیۡكَ حَسِیۡبًا (14) مَنِ اهۡتَدٰی فَاِنَّمَا
یَهۡتَدِیۡ لِنَفۡسِهِ وَ مَنۡ ضَلَّ فَاِنَّمَا یَضِلُّ
عَلَیۡهَا وَ لَا تَزِرُ وَازِرَةٌ وِّزۡرَ اُخۡرٰی وَ مَا
کُنَّا مُعَذِّبِیۡنَ حَتّٰی نَبۡعَثَ رَسُوۡلًا (15) وَ
اِذَاۤ اَرَدۡنَاۤ اَنۡ نُّهۡلِكَ قَرۡیَةً اَمَرۡنَا
مُتۡرَفِیۡهَا فَفَسَقُوۡا فِیۡهَا فَحَقَّ عَلَیۡهَا
الۡقَوۡلُ فَدَمَّرۡنٰهَا تَدۡمِیۡرًا (16) وَ کَمۡ
اَهۡلَکۡنَا مِنَ الۡقُرُوۡنِ مِنۡ بَعۡدِ نُوۡحٍ ؕ وَ کَفٰی
بِرَبِّكَ بِذُنُوۡبِ عِبَادِهِ خَبِیۡرًا بَصِیۡرًا (17) مَنۡ
کَانَ یُرِیۡدُ الۡعَاجِلَةَ عَجَّلۡنَا لَهُ فِیۡهَا مَا
نَشَآءُ لِمَنۡ نُّرِیۡدُ ثُمَّ جَعَلۡنَا لَهُ جَهَنَّمَ
یَصۡلٰىهَا مَذۡمُوۡمًا مَّدۡحُوۡرًا (18) وَ مَنۡ اَرَادَ
الۡاٰخِرَةَ وَ سَعٰی لَهَا سَعۡیَهَا وَ هُوَ مُؤۡمِنٌ
فَاُولٰٓئِكَ کَانَ سَعۡیُهُمۡ مَّشۡکُوۡرًا (19) کُلًّا
نُّمِدُّ هٰۤؤُلَآءِ وَ هٰۤؤُلَآءِ مِنۡ عَطَآءِ رَبِّكَ وَ
مَا کَانَ عَطَـآءُ رَبِّكَ مَحۡظُوۡرًا (20) اُنۡظُرۡ کَیۡفَ
فَضَّلۡنَا بَعۡضَهُمۡ عَلٰی بَعۡضٍ وَ لَلۡاٰخِرَةُ اَکۡبَرُ
دَرَجٰتٍ وَّ اَکۡبَرُ تَفۡضِیۡلًا (21)
Indeed, this Qur’an
shows the way which is absolutely straight and gives glad
tidings to the believers who do righteous deeds that for
them is a great reward and those who do not believe in the
Hereafter, for them We have prepared a painful torment.
(9-10)
And a human being
desires vice in the same way as he should desire virtue and
a human being is very impatient. And We made the night and
the day as two signs. So, We faded the sign of the night and
made the sign of the day radiant so that you may seek the
bounty of your Lord and so that you can calculate the years
and know their count. And We have detailed out everything
completely. (11-12)
And We have tied the
fate of each person with his neck, and on the Day of
Judgement We shall bring forth a register for him which he
will find totally open. Here, read your account of deeds.
Today you yourself are sufficient to take your own account.
He who treads the path of guidance, he treads it for himself
and he who goes astray, he alone bears its evil consequence.
And no bearer of burden shall bear someone else’s burden.
And We were never to punish unless We send a messenger.
(13-15)
And when We intend
to destroy a settlement, We direct its affluent. So, they
create great disorder in it. Thus, the word is fulfilled for
them. Then at once We totally wipe it out. And how many a
nation after Noah We destroyed and sufficient is your Lord
to be aware of and see the sins of His people. (16-17)
He who wants the
world, We give it for whomsoever We want and in whatever
quantity We want. After that, We have Hell for him which he
shall enter humiliated and accursed. And he who seeks the
Hereafter, and also strives for it the way it is befitting
and is also a believer, then it is such people whose effort
will be accepted. We help everyone with the bounty of your
Lord; to these also and to those as well. And the bounty of
your Lord is not withheld from anyone. Observe, how We have
granted one superiority over the other, and the ranks and
blessings of the Hereafter, however, are much more. (18-21)
Text and Translation
اِنَّ هَذَا الۡقُرۡاٰنَ یَهۡدِیۡ
لِلَّتِیۡ هِیَ اَقۡوَمُ وَ یُبَشِّرُ الۡمُؤۡمِنِیۡنَ
الَّذِیۡنَ یَعۡمَلُوۡنَ الصّٰلِحٰتِ اَنَّ لَهُمۡ اَجۡرًا
کَبِیۡرًا (9) وَّ اَنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ
بِالۡاٰخِرَةِ اَعۡتَدۡنَا لَهُمۡ عَذَابًا اَلِیۡمًا (10)
The word
اَقۡوَم
means “straight.” It refers to the
path which is in exact harmony with human nature and
intellect, and leads a person to God.
This is an
invitation to the Israelites and the Idolaters of the
Quraysh to profess faith in the Qur’an. If they want to
reach God, they should leave aside wandering here and there
and adhere to the path the Qur’an is calling them to. The
verse gives glad tidings to those who after professing faith
in the Qur’an adopt a life of righteousness. As for those
who do not believe in the hereafter and are denying the
Qur’an as a result, they will face a painful torment in the
hereafter.
وَ یَدۡعُ الۡاِنۡسَانُ بِالشَّرِّ
دُعَآءَہٗ بِالۡخَیۡرِ وَ کَانَ الۡاِنۡسَانُ عَجُوۡلًا (11)
This is a depiction
of the rivals of the Qur’an who instead of professing faith
in it demanded a sign of punishment. Since this demand was
an absolutely foolish one and was devastating for them, what
is stated here is said while turning away from them in
general words to express sorrow.
In other words,
instead of benefitting from the respite and reforming
themselves, they are making this naïve demand.
وَ جَعَلۡنَا
الَّیۡلَ وَ النَّهَارَ اٰیَتَیۡنِ فَمَحَوۡنَاۤ اٰیَهَ
الَّیۡلِ وَ جَعَلۡنَاۤ اٰیَهَ النَّهَارِ مُبۡصِرَةً
لِّتَبۡتَغُوۡا فَضۡلًا مِّنۡ رَّبِّکُمۡ وَ لِتَعۡلَمُوۡا
عَدَدَ السِّنِیۡنَ وَ الۡحِسَابَ وَ کُلَّ شَیۡءٍ فَصَّلۡنٰهُ
تَفۡصِیۡلًا (12)
In the first part of
this verse, after فَمَحَوۡنَاۤ اٰیَةَ
الَّیۡلِ
words to the effect
مُظْلِمَةً لِتَسْتَرِيْحُوا
are suppressed as evidenced by the later
words: مُبۡصِرَةً
لِّتَبۡتَغُوۡا
فَضۡلًا
مِّنۡ
رَّبِّکُمْ. The meaning would be: We made the night
dark so that you receive comfort from it and made the day
radiant so that you obtain the bounty of God.
The verse directs the attention of
those who demanded punishment as a sign to the signs found
around them.
It is stated that from the succession
of the night and day with such precision people are able to
find the count of years and calculate other things as well.
If there was no such difference between the night and day
how would they have distinguished things from one another?
Besides in the signs in the vast world, a further favour
done to them by God is that every necessary detail has been
provided to them in this Book of theirs so that even the
Book is sufficient for those who deliberate.
Just as attention has been directed
here through the succession of day and night to what is
mentioned earlier, at other instances, the Qur’an has
adduced some other facts from this phenomenon. Thus, for
example, it has adduced monotheism from the harmony between
day and night in spite of their contradictory natures.
Similarly, the hereafter too has been adduced from their
succession. These details are presented earlier in this
exegesis and they are coming up ahead as well.
وَ کُلَّ اِنۡسَانٍ اَلۡزَمۡنٰهُ
طٰٓئِرَهُ فِیۡ عُنُقِهِ وَ نُخۡرِجُ لَهُ یَوۡمَ الۡقِیٰمَةِ
کِتٰبًا یَّلۡقٰىهُ مَنۡشُوۡرًا (13) اِقۡرَاۡ کِتٰبَكَ کَفٰی
بِنَفۡسِكَ الۡیَوۡمَ عَلَیۡكَ حَسِیۡبًا (14)
The real meaning of
the word طٰٓئِر
is “a bird.” However, since the
Arabs used it as an omen and portent and would try to find
the future from birds, this word began to be used in the
meaning of “fate” and “future.”
The implication of
these verses is that on the Day of Judgement no one soul
will bear the burden of another. Every person will observe
his deeds and carry his burden alone.
مَنِ اهۡتَدٰی
فَاِنَّمَا یَهۡتَدِیۡ لِنَفۡسِهِ وَ مَنۡ ضَلَّ فَاِنَّمَا
یَضِلُّ عَلَیۡهَا وَ لَا تَزِرُ وَازِرَةٌ وِّزۡرَ اُخۡرٰی وَ
مَا کُنَّا مُعَذِّبِیۡنَ حَتّٰی نَبۡعَثَ رَسُوۡلًا (15)
This verse is a
further explanation of the previous one.
The last part
explains the established practice of God regarding punishing
nations. Before they are punished, He sends them a messenger
to conclusively deliver the truth to them. In other words,
they are being reprimanded of their haste in demanding the
punishment and told that its first step has been fulfilled.
A messenger has come to them to conclusively deliver the
truth. The only time that remains is when the truth is
actually delivered to them in this manner. If they do not
benefit from this respite, they will be doomed.
وَ اِذَاۤ
اَرَدۡنَاۤ اَنۡ نُّهۡلِكَ قَرۡیَةً اَمَرۡنَا مُتۡرَفِیۡهَا
فَفَسَقُوۡا فِیۡهَا فَحَقَّ عَلَیۡهَا الۡقَوۡلُ
فَدَمَّرۡنٰهَا تَدۡمِیۡرًا (16)
The word اَمَرۡ
does not merely mean “to give a command,” it also at
times means “to give respite.” When a person
gets tired and frustrated in trying to reconcile or resolve
a matter with another person or a group, he says:
إفعلوا ما بدا لكم
(do whatever you want to). An imperative style is apparently
adopted here, but it actually implies giving respite. In a
similar way, the Almighty gives respite to people once the
truth is conclusively communicated to them so that no excuse
remains.
The word
مُتۡرَفِینۡ
refers to the elite and affluent class of a
society. This respite is given to the affluent because they
have the reins of the society. Thus messengers of God
address them the foremost. Then it is their attitude of
stubbornness which creates hoplessness in their messenger
and their going after killing their respective messenger
that the latter migrates from them and the nation is
punished.
The verse is a further
explanation of the established practice of God regarding
punishing nations to whom messengers are sent.
وَ کَمۡ اَهۡلَکۡنَا مِنَ الۡقُرُوۡنِ
مِنۡ بَعۡدِ نُوۡحٍ ؕ وَ کَفٰی بِرَبِّكَ بِذُنُوۡبِ عِبَادِهِ
خَبِیۡرًا بَصِیۡرًا (17)
This is a further
corroboration to the just referred to established practice
of God through historical evidence. The Prophet (sws) is
sounded assurance in the last part of the verse: when God is
aware of the crimes of the rebellious people of his nation,
He will not give them any respite when the time comes to
punish them.
مَنۡ کَانَ یُرِیۡدُ الۡعَاجِلَةَ
عَجَّلۡنَا لَهُ فِیۡهَا مَا نَشَآءُ لِمَنۡ نُّرِیۡدُ ثُمَّ
جَعَلۡنَا لَهُ جَهَنَّمَ یَصۡلٰىهَا مَذۡمُوۡمًا مَّدۡحُوۡرًا
(18)
The word عَاجِلَة
is used in contrast to the hereafter and hence refers
to this world and to its immediate gains.
This verse states the
established practice of God regarding
giving respite to a nation.
The words
مَا نَشَآءُ لِمَنۡ
نُّرِیۡدُ
need to be specially kept in mind.
The implication is that those who have worldly desires do
not even have the authority to earn whatever they want to.
This matter, in fact, rests with God. It is He Who gives to
whomsoever He wants in which quantity He desires.
وَ مَنۡ اَرَادَ الۡاٰخِرَةَ وَ سَعٰی
لَهَا سَعۡیَهَا وَ هُوَ مُؤۡمِنٌ فَاُولٰٓئِكَ کَانَ
سَعۡیُهُمۡ مَّشۡکُوۡرًا (19)
This is a mention of those who seek the
hereafter and will be successful. The implication is that it
is these people who earn in this world whatever is ordained
for them and the hereafter is already an abode of success
for them.
Here too the words
وَ سَعٰی لَهَا سَعۡیَهَا وَ هُوَ مُؤۡمِنٌ must be
kept in consideration. The implication is that the pleasures
of the hereafter will not merely be obtained by desiring
them; they also require a befitting effort and a faith too
that is devoid of any stain of polytheism. Unless both these
pre-requisites are present with this desire, it will not be
fulfilled.
lt کُلًّا نُّمِدُّ هٰۤؤُلَآءِ وَ
هٰۤؤُلَآءِ مِنۡ عَطَآءِ رَبِّكَ وَ مَا کَانَ عَطَـآءُ
رَبِّكَ مَحۡظُوۡرًا (20)
When the word
كُلّ is mentioned
after various groups the way it is here, then on such
occasions it becomes a defined noun. In other words, it
refers to the groups that have just been mentioned. The
implication is that the Almighty’s bounties are available to
everyone. Those who are all the time engrossed in acquiring
the pleasures of this world while completely disregarding
the next world are given whatever bounties God has ordained
for them. They are not deprived by God because of forgetting
Him and the hereafter. Similarly, those who strive for the
life of the next world, are given the share God has ordained
for them in this world and in the next too they will fully
earn the reward of their deeds. The implication is that when
this is the actual reality, why should a person deprive
himself of the abiding blessings of the hereafter while
becoming a slave to the pleasures of this trivial and
temporary world. Why should he not tread the path which
makes him worthy of the eternal favours of the hereafter and
also receives whatever is ordained for him in this world.
اُنۡظُرۡ کَیۡفَ فَضَّلۡنَا بَعۡضَهُمۡ
عَلٰی بَعۡضٍ وَ لَلۡاٰخِرَةُ اَکۡبَرُ دَرَجٰتٍ وَّ اَکۡبَرُ
تَفۡضِیۡلًا (21)
People should
observe that God gives abundantly to whomsoever He wants and
sparingly to whomsoever He wants. A person does not have the
authority to acquire blessings to whatever extent he wants.
Similarly, in the hereafter too, all authority will rest in
the hands of God. He will grant respect to whomsoever He
wants and humiliate whomsoever He intends. None will have
the power to influence God’s decisions there. Since the
ranks of the hereafter are much higher than those of this
world, those who have to strive should strive for the ranks
of the hereafter. Why should he destroy the gains of the
next world by becoming a slave to the desires of this world?
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