The word ثِيَابٌ  is the plural of  ثَوْبٌ and means “cloth,” However, it can also refer to the heart. In fact, a study of classical Arabic shows that this word also means “the heart’s apparel”. Imru’u al-Qays has said:

و إن تك قد ساءتك مني خليقة

فسلي ثيابي من ثيابك تنسل

(If any of my actions has upset you, then separate your heart’s apparel from mine, and you will be separated from me.)4

In this couplet, the poet has used the word ثياب  to connote the heart, and this meaning can only be taken when it is metaphorically understood to mean “the heart’s apparel.”

Imru’u al-Qays has also said:

ثياب بني عوف طهاري نقية

(The hearts of Banu ‘Awf are absolutely clean)5

While keeping this meaning of the word ثِيَابٌ   in mind, the verse would mean that the Prophet (sws) should declare the greatness and oneness of God without any fear. However much as his opponents may force him and make various excuses, he should not let the slightest trace of polytheism contaminate his heart. It should remain clear that the Qur’an in very explicit terms has called the polytheists filthy and polytheism filth. The Prophet (sws) has been given this directive because in the later phases of his mission the leaders of the Quraysh presented a formula of compromise as per which they would accept all what he said on the condition that he agree to regard some status to their deities. However, the Prophet (sws) emphatically rejected this demand and he was also directed by the Almighty that tawhid is the basis of religion and that he should not compromise in any way in this matter. Verses such as (٩:٦٨) وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ  (they desire that you be flexible, then they will also become flexible, (68:9)) and others refer to this very aspect. In the verse under discussion too, the Prophet (sws) has been categorically told to adhere strictly to tawhid. In other words, by addressing the Prophet (sws) and giving him this directive it is actually the Idolaters who are told that polytheism is such filth that a Messenger of God does not even tolerate its slightest trace.

وَالرُّجْزَ فَاهْجُرْ (٥) 6

The words رُجز , رِجْس  and رِجْز  have very similar pronunciations and are also similar in meaning. The word رُجْز is used for the filth which makes a person feel abhorrence and disgust. It can refer to every type of filth, but here it specifically refers to the filth of polytheism, and the purpose is to stress upon what is said in the previous verse: وَثِيَابَكَ فَطَهِّرْ  (and cleanse your heart’s apparel).

This directive was not required to be given to the Prophet (sws) because, God forbid, there was no chance of him being involved in it in any way. Just as he remained a staunch and pure monotheist after becoming a prophet, there was not the slightest trace of polytheism found in his beliefs even before this. The objective was to communicate to the disbelievers and the idolaters that the warner who had come to them had a very definite stance on polytheism and that he had very clear injunctions from his Lord in this matter.

وَلَا تَمْنُنْ تَسْتَكْثِرُ (٦)   7

Just as the word مَنٌّ  means to do a favour to someone, it also means to cut something. In Surah al-Qalam, it is said: وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ (٣:٦٨  (and indeed for you is a reward unending, (68:3)). The implication of the verse under discussion is that he must continue with the preaching and warning mission he has been asked to undertake, and not discontinue it thinking that he has done it to a great extent and that it was not required any more. He should carry on this divinely assigned task and only discontinue when the Almighty tells him to do so.

Grammatically, the word تَسْتَكْثِرُ  is not the response to the negative sentence. Had it been so, it would have had a jazm. Though some reciters have read it with a jazm, however since the mutawatir recital is that of dammah, hence, I would prefer to read it thus, and have interpreted it with a dammah. In such a case, the word should either be regarded to be in the capacity of an accusative of state (hal) or an independent sentence. In my opinion, it is the former.

The word اِسْتِكْثَارٌ  generally has two meanings. Firstly, to do something a lot or to want something a lot, and secondly, to regard or reckon something to be a lot. It is used in the first meaning in the following verse:  وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ (١٨٨:٧) (Had I possessed knowledge of what is hidden, I would have availed myself of much that is good, (7:188)) and lexicographers have explained the second meaning thus: استكثر الشيء: رآه كثيرا أو عده كثيرا   (the expression استكثر الشيء means to regard or count something to be a lot). The author of Aqrab al-mawarid8 has stated this second meaning first. In my opinion, in the verse under discussion, it denotes this very meaning. The verse, as pointed out earlier, would therefore mean that the Prophet (sws) should continue to discharge the responsibility of warning his people without any break and should never suspend it thinking that he has done a lot and that it was not required any more.

This directive has been given because the divine law about a messenger’s responsibility of warning his people is that if his people remain indifferent to it, then after giving them respite for a certain period of time, the Almighty necessarily destroys them. I have explained this law at many places in this exegesis. As per this law, this time is given to them so that the truth is communicated to them to such an extent that they are left with no legitimate excuse to deny it, and only the Almighty knows how much time should be granted to a people for this purpose. The obligation of the messenger is to continue to communicate the truth and warn them of the grave consequences of denying it until the Almighty asks him to stop and tells him that he has completed his task; then he should consign their fate to Him and migrate from that land. If a messenger decides to migrate on the basis of his own assessment that he has completed his assignment, then there is a strong chance that he might end up wrongly assessing the situation and making the same mistake as Jonah (sws) made. He was rebuked by the Almighty for this decision and after putting him through a severe trial he was sent back by the Almighty to his assignment with his people. It was after he resumed his assignment and continued with it that the Almighty blessed all his people with the urge to accept the faith.

In order to protect Prophet Muhammad (sws) from a similar expression of haste, the Almighty in the very first phase, bade him to carry out without any break, his divinely appointed task of warning his people; he was never to decide himself to discontinue this responsibility thinking he had done enough. In other words, this decision was not to be taken by him; it was to be taken by God. Thus verses like فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ الْحُوتِ (٤٨:٦٨)  (so with patience, wait for the judgement of your Lord and be not like the companion of the fish, (68:48)) instruct the Prophet (sws) to exercise patience and here in this surah too, the next verse conveys precisely the same message to the Prophet (sws).

Our exegetes have generally interpreted this verse to mean that the Prophet (sws) was not to do a favour to someone thinking that he would receive a greater favour in return. Although it is possible to interpret this verse in this way, a question arises on this interpretation viz a viz the occasion and context of this verse. In the given context and background, what is the need for such advice for the Prophet (sws)? In my opinion, our exegetes have faltered in ascertaining the correct meaning of both words of this verse. My explanation of the verse has brought forth its true interpretation; there is no need for any further discussion on it.

وَلِرَبِّكَ فَاصْبِرْ (٧) 9

This verse has precisely the same meaning as: وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا  (٤٨:٥٢)  (therefore, with perseverance wait the judgement of your Lord: We are watching over you, (52:48)). When the word اصۡبِرۡ is used with the preposition لِ, it means to wait with patience and perseverance.

The directive given in this verse relates to the previous verse: the Prophet (sws) should not discontinue his endeavour at some stage regarding it to be sufficient; he should continue with it with patience and perseverance and wait for the decision of his Lord. On this perseverance hinges not only his own success but also the communication of the truth to his people to the extent that they are not left with any excuse to deny it.

فَإِذَا نُقِرَ فِي النَّاقُوْرِ (٨) فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ (٩) عَلَى الْكَافِرِيْنَ غَيْرُ يَسِيْرٍ (١٠)   10

Mentioned in this verse is the real subject of the Prophetic warning. The foundation of every vice is merely showing indifference to it. A big reason for the Quraysh’s animosity to the warning of the Prophet (sws) was that they neither believed in the Day of Judgement nor wanted to believe in it. In the first place, they regarded it to be improbable and unlikely, and if they did believe in it to any extent, then they would argue that because they had been blessed with wealth and affluence in this world, on the Day of Judgement too they would be similarly blessed. Moreover, if the Almighty intended to punish them, their deities would save them through their intercession. The verse thus warns them that the Day of Judgement which will be heralded by the sound of a trumpet will be very severe for them.

The words عَلَى الْكَافِرِيْنَ غَيْرُ يَسِيْرٍ say that though the disbelievers regard that day to be very for easy them, on the contrary it will be stern and harsh for them.

This verse only states in a negative style what has been said earlier in a positive way and in this way is actually a very subtle sarcasm on the foolish attitude of the disbelievers: they regard it to be improbable and arrogantly express that they will reckon with it when it comes. These verses say that the day will not at all be an easy one to contend with; it will be very tough; hence, whatever is to be done for it, can only be done in this world. He who has lost this opportunity, will be seized forever and seized in such a manner that no one will be able to rescue him.

ذَرْنِي وَمَنْ خَلَقْتُ وَحِيْدًا (١١) وَجَعَلْتُ لَهُ مَالًا مَّمْدُوْدًا (١٢) وَبَنِيْنَ شُهُوْدًا (١٣) وَمَهَّدتُّ لَهُ تَمْهِيْدًا (١٤) ثُمَّ يَطْمَعُ أَنْ أَزِيْدَ (١٥) 11

These verses admonish the megalomaniac leaders of Makkah and Ta’if. They regarded their affluence to be a sign of correctness of their beliefs and deeds and of them being God’s favourites. They would thus contend that even if there was going to be a Day of Judgement there was no danger for them of which they are being warned, and would in fact be blessed with much more. The Almighty has directed the Prophet (sws) to leave the matter of such people to Him and He is sufficient to deal with them alone. The Prophet (sws) should not be worried about them.

The style ذَرْنِي وَمَنْ خَلَقْتُ وَحِيْدًا of the verse is very similar to وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا (١١:٧٣) (and leave the matter of these rejecters who enjoy the comforts of life to Me and give them a little respite, (73:11)) mentioned in the previous surah. I have explained it there.

The expression خَلَقْتُ وَحِيْدًا refers to the fact that when man comes into this world, he is without wealth and status and without comrades and confidants. He receives these things only because of God’s special favour, and they remain with him as long as the Almighty wishes them to. His obligation towards this favour is that he should become very grateful to God. This favour should not make him arrogantly believe that he is God’s favourite and that if ever there is going to be a Day of Judgement, he will receive even more of God’s blessings. At another place, this subject is mentioned in the following words:
وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ (٩٤:٦) (and now you have returned to Us alone, as We created you the first time, (6:94)). In other words, the verse is directing the Prophet (sws) to leave such an arrogant and grandiose person to the Almighty; he came into this world alone and when the Almighty gave him wealth and status he became conceited, and now that he is being told to fear the Hereafter, he becomes even more conceited by saying that he will receive even more blessings of God in the Hereafter.

Here the question arises whether the verse is referring to a particular person or is referring to the mentality of the generally affluent people of Makkah and Ta’if. Exegetes are of the opinion that the reference is to Walid ibn Mughirah, a leader of the Quraysh. In my opinion there is no reason for restricting the verse to him. The mentality depicted here is not just that of Walid ibn Mughirah; it is that of all the leaders and affluent people of the Quraysh. And such is the universal nature of this trait that most people who are rich and also have a high status end up with this despicable mentality. Very few people are able to protect themselves from this contagious disease. Thus it would not be proper to believe that these verses have been revealed with regard to Walid ibn Mughirah. Of course the mentality and character they depict also apply to him. I have already explained in the introduction to this tafsir that when our early scholars say that a particular verse has been revealed with regard to a specific person, they do not necessarily imply that the verse was revealed because of that person; at times, they intend to refer to just one application of the verse. The subject discussed here is raised at many other places as well, and at all such places the purpose of the Qur’an is to point out the common mentality of the arrogant people and not to some specific person.

It should also be kept in consideration that the word مَنْ used here which is used for both singular and plural entities, and both types of antecedents can be used for it.

The sentence وَجَعَلْتُ لَهُ مَالًا مَّمْدُوْدًا refers to the fact that when he came into this world, he was without any wealth or children; he came without any resources nor helpers or supporters. It was purely a favour of God that He gave him assets which were spread out. This means that at some places he had orchards, at others houses; similarly, if one area housed his sheep and cattle, others boasted his agricultural lands, business ventures and shops. The capitalists of these times have bank accounts in every country and investments in companies found all over the world; they must also be counted among the category of “spread out wealth.”

The expression وَبَنِيْنَ شُهُوْدًا refers to the fact that not only did the Almighty bless him with wealth, He also blessed him with sons who were his supporters in every place and front, and who were there to help his widely scattered business ventures. It needs to be appreciated that in a tribal system, the support and help of a family has always occupied a great status. On this depended the survival and defence of a tribe. The person who had the most sons and family members would be made the leader of a tribe, and the sons too had to be so capable and alert that they could stand by the side of their father whenever any need arose. The word شُهُوْدًا points to this aspect.

The words وَمَهَّدتُّ لَهُ تَمْهِيْدًا refer to the fact that by blessing him with wealth and sons the path of attaining respect and dignity, leadership and say in the society was paved for him.

The verse ثُمَّ يَطْمَعُ أَنْ أَزِيْدَ implies that the obligation of divine favours bestowed on him was that he be a grateful and obedient person to his Lord. On the contrary, after receiving these divine favours, he became arrogant and haughty. When he was warned that a day is to come which will be very severe for the ungrateful and the disbelievers, he would claim that if ever such a day will come he would receive even more favours than he had received  in the present world.

كَلَّا إِنَّهُ كَانَ لِآيَاتِنَا عَنِيْدًا (١٦)   12

The word  اِرْهَاقٌ  means “to put someone through hardship” and صَعُود  refers to a peak or a steep slope which is very difficult to climb.

The verse actually mentions the punishment for showing ingratitude to the favours spelled out in the verse وَمَهَّدتُّ لَهُ تَمْهِيْدًا above. After receiving favours, they started to cherish and worship these favours forgetting the Being Who had given them the favours and started to worship their own desires. Such was the extent of this worship that they could not find in themselves the courage to fight any of their desires. For this reason, they will be made to climb a mounting slope in the Hereafter.

Here one needs to keep in mind the nature of virtue and vice: the Almighty has given man an awareness of the two; at the same time, He has put him through a test that the pleasures of vice are immediate and its pangs have been deferred to the Hereafter; on the other hand, hardships are encountered immediately when a person treads the path of virtue and its benefits are deferred. The result is that when a person adopts the path of virtue, his inner desires oppose him at every step and make him climb steep slopes, and if he adopts the path of vice, then he does gain immediate pleasure and he thinks that the punishment of vice is far-fetched. Because of this attraction, the majority adopts this path. Only those have the courage to adopt the path of virtue who have perseverance and fortitude in them and to inculcate these qualities a person has to really work hard. While pointing to this aspect, Jesus (sws) is reported to have said: “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few.” (Matthew, 7:13-14)

In Surah al-Balad, the words used are:

وَهَدَيْنَاهُ النَّجْدَيْنِ. فَلَا اقْتَحَمَ الْعَقَبَةَ. وَمَا أَدْرَاكَ مَا الْعَقَبَةُ. فَكُّ رَقَبَةٍ. أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ يَتِيمًا ذَا مَقْرَبَةٍ. أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ. ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ أُوْلَئِكَ أَصْحَابُ الْمَيْمَنَةِ. وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ. (٩٠: ١٠-٢٠)

And We have shown man the two ways that lead to good and evil.  But he did not surmount the steep path. And what have you understood what this steep path is? Freeing of a slave or feeding, in days of famine, of an orphan near of kin or an indigent [down] in the dust – then he be of those who accepted faith and who counsell  ed one another to be patient and sympathetic. (90: 10-20)

The Qur’an regards only those to be worthy of success in the Hereafter who have the courage to surmount the steep path of virtue in this world. Those who will not show the courage to surmount it in this world will have to face the steep path of Hell. They will be forced to cross it but they will not be able to do so.

 إِنَّهُ فَكَّرَ وَقَدَّرَ (١٨) فَقُتِلَ كَيْفَ قَدَّرَ (١٩) ثُمَّ قُتِلَ كَيْفَ قَدَّرَ (٢٠) ثُمَّ نَظَرَ (٢١) ثُمَّ عَبَسَ وَبَسَرَ (٢٢) ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ (٢٣) فَقَالَ إِنْ هَذَا إِلَّا سِحْرٌ يُؤْثَرُ (٢٤) إِنْ هَذَا إِلَّا قَوْلُ الْبَشَرِ (٢٥) 14

It is said in verse sixteen: “he has turned out to be an enemy of Our revelations.” Depicted in these verses is a picture of this animosity, and if one deeply deliberates on these verses, one will conclude that it is a very comprehensive picture.

The words إِنَّهُ فَكَّرَ وَقَدَّرَ imply that when the Qur’an was recited to him, instead of showing his reaction immediately, he took some time to ponder so that the onlookers would think that their leader was taking the matter seriously and would express his opinion after pondering over it. The word وَ  قَدَّرَ means that after pondering over the matter, he thoroughly weighed the opinion that came to his mind so that what he uttered would find roots in the hearts of people, and everyone would vouch for the veracity of the opinion expressed.

He is cursed twice in the verses فَقُتِلَ كَيْفَ قَدَّرَ  ثُمَّ قُتِلَ كَيْفَ قَدَّرَ even before his opinion is expressed. The reason for this emphatic disapproval is not only to express the hideous nature of his opinion, but also to make the listeners aware of how foolishly a person talks when he has lost his senses; he tries to convince people that a pebble is a pearl and thinks that there is no one as intellectually gifted as him.

The verses ثُمَّ عَبَسَ وَبَسَرَ ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ portray the arrogant style he adopted while expressing his opinion. A little deliberation will show that such is the graphic nature of this portrayal by the Qur’an that even if his opinion is not expressed, a connoisseur of such a style will easily understand what opinion this style reflects. First, in a state of deep reflection, he lifted his face assessing the faces of the people in order to judge their moods and see whether it was the right time to express his opinion. He then frowned and made a face so that those who saw him came to know merely through his demeanour that he had formed a very hopeless opinion about the Book of God. He then very arrogantly turned away muttering some words under his breath.

Although there was no further need for any detail after the above mentioned portrayal since his style and demeanour were enough to reveal his opinion, the Qur’an has still gone on to cite the venomous words he said while arrogantly walking away إِنْ هَذَا إِلَّا سِحْرٌ يُؤْثَرُ  إِنْ هَذَا إِلَّا قَوْلُ الْبَشَرِ (he said that the Qur’an is mere sorcery and magic and that it is only a human discourse).

I have pointed many times in this exegesis to the reason on account of which the Quraysh often called the Qur’an to be magic: when it no longer was possible for them to deny its miraculous eloquence and its potent influence, they embarked upon a propaganda campaign against it and started calling it magic so that the common masses were led to believe that it was not divine and that they need not be overawed by it in this regard. Thus by calling it magic they wanted to make people believe that the reason for its tremendous efficacy was not that it was divine but that it was mere magic of words and that it was not something unique so as to have come into creation for the first time and be specific to the Qur’an only. It was something which existed from previous times. The implication is that many orators and poets lived in their country whose works had this magic; however, no one regarded them to be messengers of God and nor did they themselves claim to be so and nor did anyone regard their work to be of divine origin, so what then was the characteristic of this discourse that it be regarded divine.

The verse  إِنْ هَذَا إِلَّا قَوْلُ الْبَشَرِ says that this is merely a human discourse. It may hold its audience spellbound but should not be elevated to the divine.

سَأُصْلِيْهِ سَقَرَ (٢٦) وَمَا أَدْرَاكَ مَا سَقَرُ (٢٧) لَا تُبْقِيْ وَلَا تَذَرُ (٢٨) 15

Portrayed in these verses is the fate of such an arrogant person. The verse وَمَا أَدْرَاكَ مَا سَقَرُ is an expression of the horrific nature of Hell. It should not be regarded as something ordinary. Its horror cannot be imagined in this world. Only those will have an idea of it who encounter it. Unfortunate is he who spends his life in indifference to it. It needs to be noted that such an address is general in nature and there is no reason to regard it to be directed at the Prophet (sws).

Consider next the verse: لَا تُبْقِيْ وَلَا تَذَرُ. The phrase اَبْقَي عَلَيْهِ means “to show mercy and clemency.” Though the preposition is not mentioned here and neither is there any occasion for its mention, however the verb is used here in this very meaning. The implication is that such will be the horrific and oppressive nature of Hell that it will neither show the slightest mercy to anyone by reducing its agony for its dwellers nor will it ignore anyone allowing that person to go free. In other words, one should neither expect mercy from it nor being ignored by it. It will be ruthless to the ultimate extent and also fully vigilant.

 لَوَّاحَةٌ لِّلْبَشَرِ (٢٩) 16

The word بَشَر  refers to the body-skin. Such will be the reach of the flames of the fire of Hell that the skin of the criminals will start to burn even from a distance. In Surah al-Ma‘arij, the words used are: نَزَّاعَۃً لِّلشَّوٰی (١٦:٧٠) (It strips open the skin, (70:16)). Depicted here are the effects of the intensity of heat caused by Hell-fire which will begin even before the criminals enter Hell. The purpose is to inform them that the climax of the torment of which the commencement is so intense can only be imagined.

عَلَيْهَا تِسْعَةَ عَشَرَ (٣٠) 17

Here the noun qualified by the number nineteen is not mentioned; however, the succeeding verse tells us that this number refers to angels. Their veiled reference in this verse shows that their temperament, appearance and powers will be absolutely harmonious with their nature of duty. By merely seeing them, criminals will be able to evaluate that they will not show the slightest mercy to anyone nor is there any possibility of being liberated from their grasp.

Here it is possible that a question may arise in someone’s mind regarding the number of angels guarding Hell. What is the wisdom in their number being nineteen. Also, why has the Qur’an so emphatically enumerated them even if they were nineteen. The Qur’an itself has answered this question in the next verse; however, before this answer is discussed, an essential point should be understood as a prelude.

As far as the Hereafter is concerned, its arguments are found in human intellect and human nature as well as the world inside man and the one that lies outside him. The Qur’an has delineated all these arguments in detail. As far as the details of Paradise and Hell are concerned, they are of the category of the mutashabihat of which the actual form and reality are only known to God. He has tried to communicate them to us through similes and parables. Through these, we can have a general idea of them; however, we cannot grasp their true form. If a person insists on finding out their true form, he will go astray and instead of benefiting from this information, he will reject the reality which is based on absolute arguments of sense and reason. In such matters, the right attitude that a person of intellect should adopt is to believe in whatever the Almighty has told him and have faith in the fact that the true form of such things will become apparent when they will actually manifest themselves one day. The Qur’an has explained this aspect thus in Surah Āl-i ‘Imran:

هُوَ الَّذِيَ أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا (٧:٣)

 It is He who has revealed to you the Book. In it are verses muhkam [based on argument of sense and reason] – they are the foundation of the Book – and others mutashabih [in which facts are portrayed in symbolic form]. Then those whose hearts are warped always go after the mutashabih among them in order to create dissension and in order to know their reality even though no one except God knows their reality. As for those who are well-grounded in knowledge, they say: “We believe in all these. These mutashabih verses like the muhkam ones have been revealed from our Lord.” (3:7)

Such warped personalities always exist. Among the Quraysh and the People of the Book too such mischievous elements existed. So as soon as the Qur’an mentioned nineteen angels, it also warned them forthwith (in the subsequent verses) that although people prone to mischief will use this information to spread mischief, the Almighty mentions such facts to increase the knowledge of true students and the contaminated nature of those who are prone to mischief is fully highlighted. With this background, readers may now read the subsequent verses.

وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِيْنَ كَفَرُوْا لِيَسْتَيْقِنَ الَّذِيْنَ أُوْتُوا الْكِتَابَ وَيَزْدَادَ الَّذِيْنَ آمَنُوا إِيمَانًا وَلَا يَرْتَابَ الَّذِيْنَ أُوْتُوا الْكِتَابَ وَالْمُؤْمِنُوْنَ وَلِيَقُوْلَ الَّذِيْنَ فِيْ قُلُوبِهِمْ مَّرَضٌ وَالْكَافِرُوْنَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا كَذَلِكَ يُضِلُّ اللَّهُ مَنْ يَشَاء وَيَهْدِيْ مَنْ يَشَاءُ وَمَا يَعْلَمُ جُنُوْدَ رَبِّكَ إِلَّا هُوَ وَمَا هِيَ إِلَّا ذِكْرَى لِلْبَشَرِ (٣١) 18

This verse, as indicated earlier, is an immediate warning. It is not true that this verse was revealed much later in Madinah. The copulative particle وَ (wa) shows that it is connected to the previous verse and revealed together with it. Verses which are revealed later and placed with verses revealed earlier are not so closely connected and are independent in nature. One example of this is verse twenty of Surah al-Muzzammil which was revealed in Madinah. Its independent nature from the previous verses is evident. It does not begin with a copulative particle the way the verse under discussion does. Here it is evident that it was revealed together with the previous verses, and the purpose was to make the Prophet (sws) aware of the mentality of the mischievous people in a broad manner. He is told that when these people hear such things from him, they will make fun of them; however, the Prophet (sws) must not pay any attention to their arrogant talk; the Almighty mentions such facts to increase the knowledge of the believers and to highlight the corrupted mentality of the mischievous.

The section of the verse وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِيْنَ كَفَرُوْا implies that just as the Almighty has appointed angels and not the jinn and devils to conduct all the affairs of this universe, similarly he has appointed angels over Hell. No other creature has been appointed for this task. This further implies that all the affairs of the Almighty are managed by angels who are His pure and noble creation. This is to safeguard the fact that His will is implemented in the manner He wants it to be and there is not the slightest deviation in this regard. Thus angels are deputed as the keepers of Hell.

Found in this sentence is also the answer to mischief-mongers who could have said that what is there to fear when together with the criminals, the angels will also be in Hell? The implication is that if they want, they can indulge in such arrogant talk, but they should remember that there is a world of difference between the inmates of a prison and its guards; they will get to know this difference when they encounter the angels deputed in the prison of Hell.

The expression وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِيْنَ كَفَرُوْا alludes to the wisdom behind the number of angels: this number is mentioned so that it becomes a means of trial for the disbelievers of the Day of Judgement and it presents them with an opportunity to say whatever they want to against it. It needs to be appreciated that the Almighty has placed trials in every sphere of life through which the hidden vices of the wrong-doers and the concealed virtues of the righteous come to light. In the absence of these trials, neither can the hidden potential of a person come to the foreground nor can the evil and righteous people be distinguished from one another. Consequently, while mentioning Paradise and Hell, the Almighty has also stated some facts which became a means of trial for the disbelievers. For example, the observations stated by the Prophet (sws) in his divine journey to the heavens or the Qur’an’s mention of the tree of zaqqum in Hell. By referring to them, the opponents made fun of the Prophet (sws) as well as of Paradise and Hell. In Surah Bani Isra’il, it is said:

وَمَا جَعَلْنَا الرُّؤيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي القُرْآنِ (٦٠:١٧)

 We have made the vision which We showed you, as well as the tree cursed in the Qur’an a trial for the opponents. (17:60)

The Almighty has explained at various places in the Qur’an the wisdom behind giving opportunity to devils among the jinn and men in creating mischief against the truth. In Surah al-Hajj, it is stated:

لِيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِّلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ وَإِنَّ الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِن رَّبِّكَ  (٢٢: ٥٣-٥٤)

God gives this chance so that what the devils say against the truth becomes a trial for those in whose hearts there is an ailment or whose hearts are hardened. And these wrongdoers are occupied in a long confrontation so that those who are endowed with knowledge may realize that this is the truth from your Lord. (22:53-54)

I have discussed this subject in detail in the tafsir of the above quoted verse of Surah al-Hajj. It can be looked up for details.

Similarly, when it is said in this verse that nineteen angels will be the guards of Hell, it is also stated that though the wicked will make this a means of stirring mischief yet in accordance with the law of God this trial is necessary; it is through this trial that the evil found in people with corrupt hearts will be exposed; similarly, through this trial, the faith and knowledge of people who are searching for the truth will be strengthened. Consequently, it is mentioned in some narratives that when the arrogant among the Quraysh heard that only nineteen angels are deputed over Hell, they said if this was their number then there was nothing to be afraid of and that they would easily be able to overpower them; someone boasted that he alone was enough for a certain number and that one of his comrades would be enough to deal with the rest.

In the sentence: لِيَسْتَيْقِنَ الَّذِيْنَ أُوْتُوا الْكِتَابَ وَيَزْدَادَ الَّذِيْنَ آمَنُوا إِيمَانًا the particle ل is meant to express the consequence: the consequence of the struggle between good and evil is that the conviction of the true People of the Book will be augmented, and the faith of those who have embraced faith will be strengthened.

Contextual indication shows that the expression أُوْتُوا الْكِتَابَ refers to sincere People of the Book. Those among them who really believed in their books had no pretext to make fun of such statements of the Qur’an because similar statements were found in their own books. When they saw such statements in the Qur’an also their belief was reinforced. It was these People of the Book who later embraced Islam.

The reason why the faith of the believers is reinforced is because whatever is said against it comes before them and they are able to fully evaluate that the objections of the opponents carry no weight. Opposites are recognized by opposites. If a person adopts one aspect of a thing once both aspects are evident to him, then he does so on the basis of his intellect. If he accepts the aspect of faith, then his faith is not blind; it is based on understanding. He accepts it with full conviction and every trial increases his faith. The faith of people who blindly believe has no roots and for this reason at times even a slight adverse wind is enough to shake it.

The sentence وَلَا يَرْتَابَ الَّذِيْنَ أُوْتُوا الْكِتَابَ وَالْمُؤْمِنُوْنَ states in a negative sense what is stated above in a positive manner. The reason that the Almighty puts people through such trials is that the true People of the Book and the believers become secure from the onslaughts of doubt. In other words, this is an anticipatory precautionary measure to protect a person from doubts.

Here it should be kept in consideration that the sincere People of the Book are also mentioned adjacent to the believers even though this surah, as alluded to earlier, is from among the early Makkan surahs when Muslims had yet to directly encounter the People of the Book. Consequently, this is one of the reasons due to which some people have regarded this surah to be Madinan. However, in my opinion this view is not correct. The sincere among the People of the Book were counted as Muslims and for this reason the Almighty from the very beginning has mentioned them as the vanguard of the believers. The reason for this mention was that it should become evident to them from the very first day what role they were required to play viz a viz the new prophet, what their status was in the eyes of God, what circumstances awaited them, the measures which the Almighty was taking to strengthen their faith and how they should remain vigilant to make use of them.

In the sentence وَلِيَقُوْلَ الَّذِيْنَ فِيْ قُلُوبِهِمْ مَّرَضٌ وَالْكَافِرُوْنَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا  the effect these mutashabihat would produce on the jealous Jews and the die-hard disbelievers is expressed.

People have generally taken الَّذِيْنَ فِيْ قُلُوبِهِمْ مَّرَضٌ to refer to the Hypocrites. They contend that the word مَرَضٌ (disease) mentioned in the Qur’an always refers to hypocrisy. This, however, is not correct. I have explained at a number of places in this tafsir that this word also refers to jealousy and envy, and on such occasions it refers to the Jews because they were jealous of the Ishmaelites as well as of the Prophet (sws). The details of this jealousy are mentioned in Surah al-Baqarah. Earlier, the sincere People of the Book were mentioned; here, in contrast, the jealous Jews are mentioned and simultaneously the word الۡکٰفِرُوۡنَ refers to the disbelievers among the Quraysh signifying the fact that both factions will adopt the same attitude about the mutashabihat. They will exclaim: مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا (what can God mean by this mention?)

I have already explained what they mean by this statement under verse 26 of Surah al-Baqarah: after hearing such a thing from the mutashabihat, they will make a face and arrogantly object at the reason for God stating such parables. In other words, what they wanted to say was that these were nonsensical things and the Almighty does not say such nonsensical things; the person who is ascribing such things to Him is, God forbid, nonsensical and his claim to prophethood is absolutely false.

The implication of the sentence كَذَلِكَ يُضِلُّ اللَّهُ مَنْ يَشَاء وَيَهْدِيْ مَنْ يَشَاءُ is that by putting people through such trials and tests the Almighty leads astray whomsoever among them He wants and guides whomsoever He wants. Here one should keep in mind what has been explained in this tafsir many times: every wish and intention of God is governed by His wisdom. He leads only those people astray whom He finds worthy of this treatment and those who are worthy of being guided as per His law are guided by Him. The following verse of Surah al-Baqarah has precisely the same context:

فَأَمَّا الَّذِينَ آمَنُواْ فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَـذَا مَثَلاً يُضِلُّ بِهِ كَثِيراً وَيَهْدِي بِهِ كَثِيراً وَمَا يُضِلُّ بِهِ إِلاَّ الْفَاسِقِينَ (٢: ٢٦)

 Then those who accept faith know that it is a truth from their Lord; as for those who disbelieved, they will say: “What does God mean by this similitude?” God misleads many by it, and many He leads into the right path; and in reality He misleads by it only those who are disobedient. (2:26)

The sentence وَمَا يَعْلَمُ جُنُوْدَ رَبِّكَ إِلَّا هُوَ is a scathing criticism on the claim of these criticizers to knowing everything. They should not think that they have knowledge of all the secrets of the universe. This is an absolutely false claim. No one except the Almighty knows about His armies. Only He knows their size and the capability of each of His army units and the nature of weapons with which each regiment is equipped and the identity and number of soldiers at a particular front. Neither does any person have all this knowledge nor can he have such knowledge. To whatever extent the Almighty makes His creatures aware of the secrets of this universe should be honoured and valued by them and regarded by them to be an invaluable addition to their treasure of knowledge. They should not conceitedly think that the universe is just what they are able to see.

It needs to be kept in consideration that in these times also our pseudo-intellectuals who have raised objections against the Qur’an or interpreted it according to their whims have done so by arrogantly regarding themselves to be know-alls. They either rejected what their limited intellect could not understand, and if they could not muster the courage to do so, they tried to interpret it in such a manner that took them even way beyond rejecting such things.

The sentence وَ مَا ہِیَ اِلَّا ذِکۡرٰی لِلۡبَشَرِ spells out the purpose of the verses which depict the circumstances of the Hereafter: these warning-laden verses are not meant for criticism; they are meant to remind and admonish people so that those who want to protect themselves from this eternal torment are able to prepare for this. The Almighty has informed them of this danger by reminding them of it. It is up to people to benefit from this. Those who will not benefit from it will have no excuse left before the Almighty. The practice and law of God of providing guidance to His creatures is that He informs them of virtue and vice. It is against His law to forcibly make them adopt the path of virtue.

Our exegetes have generally regarded the antecedent of the pronoun هِيَ to be سَقَر (Hell). In my opinion, however, it refers to the verses in which Hell and its punishments are depicted. The reason I hold this view is that it is these verses which hold the status of ذِکۡرٰی (reminder) and not سَقَر.

كَلَّا وَالْقَمَرِ (٣٢) وَاللَّيْلِ إِذْ أَدْبَرَ (٣٣) وَالصُّبْحِ إِذَا أَسْفَرَ (٣٤) 19

 In these verses, oaths are sworn by various manifestations of nature and stressed that the Hereafter and Hell, of which people are being informed, are among the great certainties of this universe. They are sure to come; however, since every work of the Almighty is gradual in nature, they will come at the time appointed for them; they cannot come before that time. It is foolish to surmise that they will never come if they have not come as yet. If one wants to get rid of the night soon and wants the day to rise earlier than its appointed time, then this haste will not be successful in its aim. Similar is the case of the Day of Judgement. A time has been appointed for it. It will come precisely at that time.

First of all, an oath is sworn by the moon in كَلَّا وَالْقَمَرِ. The particle of negation كَلَّا (certainly not) before it is meant to strongly negate the view of the addressees. Examples of such negation are found in various Qur’anic oaths mentioned in the previous surahs. On such occasions, the speaker wants to immediately negate a view of the addressees and does not even want to first cite the reason for his negation and then express negation. The intensity of dislike of this view is so strong that he begins by negation and then through the oath itself expresses the reason for this.

I have explained at various instances that such oaths mentioned in the Qur’an are meant to substantiate a claim which is generally stated after the oath. Here the addressees are disbelievers of the Day of Judgement as is evident from the context, and their doubt under discussion is their question of why the Day of Judgement is not coming if it is destined to come. The moon is cited to them as an example. They are told that just as the moon slowly and gradually becomes full, in a similar manner, they too shall gradually reach the place they are being informed of, and then witness the manifestation of the perfect justice of their Lord. Just as the moon passes through various phases in its journey,20 and it must pass through them before it reaches its culmination however much a person may show haste for this, similarly, the Day of Judgement will come after various phases elapse. It will not come unless these phases elapse.

Every change in this universe comes in accordance with the scheme devised by the Almighty. No one’s desire or haste can intervene in it. The day will definitely come and without its advent the objective of this universe will not stand fulfilled. However, it will come in accordance with the exact time appointed for it by the Almighty.

The Almighty has substantiated various facts of religion through the waxing and waning, and rising and setting of the moon. I have explained these at various places in this tafsir. In the coming surahs too, some important aspects follow in this regard. I shall inshallah explain them at those places. Here in this verse the gradual development found in the schemes of God is alluded to. The objective is to caution people who demand that the Day of Judgement should come soon. They are told that each of God’s signs has a prescribed program. Only He knows its benefits and expediencies. What is an obvious requirement of His justice shall necessarily manifest itself; however, it will manifest itself at its appointed time. In Surah al-Inshiqaq also, an oath is sworn by the moon and there too precisely this very reality is referred to. It is said: 

وَالْقَمَرِ إِذَا اتَّسَقَ. لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ (٨٤: ١٨-١٩)

 And the moon bears witness when it grows full that you shall certainly ascend gradually. (84: 18-19)

In other words, man shall definitely come into the presence of God for accountability; however, just as the sun gradually reaches its zenith, this day too will appear after various stages pass.

After the moon, oaths are sworn by the night and day: كَلَّا وَالْقَمَرِ وَاللَّيْلِ إِذْ أَدْبَرَ وَالصُّبْحِ إِذَا أَسْفَرَ. The night bears witness when it turns its back and the morning bears witness when it shines forth. The implication is that just as there is no sign of the morning in the darkness of night but a time comes when the morning arrives, similar will be the case with the Day of Judgement. This world is like the night whose darkness enwraps the morning of the Day of Judgement. However, as soon as the time arrives, the blanket of darkness will disappear and the Day of Judgement will arrive. The Almighty, who brings forth each day the light of the day after the night and no one is surprised by this great transformation, similarly, will bring forth the Day of Judgment whenever He wants to and at a time when everyone will see that what they regarded to be impossible has manifested itself.

The same oath, with a slight difference in words, is stated in Surah al-Takwir to substantiate the Day of Judgement:

وَاللَّيْلِ إِذَا عَسْعَسَ. وَالصُّبْحِ إِذَا تَنَفَّسَ (٨١: ١٧-١٨)

 And the night bears witness as it retreats and the dawn when it breathes. (81:17-18)

I have explained at a number of places in this exegesis that the Almighty has created this universe in such a manner that at some place or the other a continuous rehearsal of the Day of Judgement is going on. The objective is to provide man from his very surroundings, the corroboration of such a day in case he has doubts about it. For a sincere person who is searching for the truth, such evidence is enough to convince him.

إِنَّهَا لَإِحْدَى الْكُبَرِ (٣٥) نَذِيرًا لِّلْبَشَرِ (٣٦) 21

These verses are the complement (muqsam bihi) of the oaths mentioned in the previous verses: these verses of the Qur’an which have been revealed to inform people of the horrors of Hell are no jest. They depict a great upheaval which is going to take place. Unfortunate are the people who, instead of learning a lesson from them, are making fun of them.

لِمَنْ شَآءَ مِنكُمْ أَنْ يَتَقَدَّمَ أَوْ يَتَأَخَّرَ (٣٧) 22

 The implication of this verse is that it was essential to inform people of that dreadful Day before its arrival. This was essential so that they were not left with any excuse of not being informed and thus not being prepared for it. Consequently, through His Book the Almighty has revealed the truth to such an extent that people are not left with any excuse to deny it. Whether they accept it or not, is left to them to decide; he who wants to encounter a good fate will come forward to accept it and he who is calling for his doom will show arrogance and turn away from it.

كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِيْنَةٌ (٣٨) 23

The implication of this verse is that just as effects are tied to their causes, souls are tied to their deeds. On the Day of Judgement, only deeds will liberate a person or annihilate him. If someone arrogantly thinks that he will be able to save himself from the torments of the Day because of his high status and pedigree and through his deities and their intercession, then he should remember that none of these will be of any avail to him.

إِلَّآ أَصْحَابَ الْيَمِيْنِ (٣٩) فِيْ جَنَّاتٍ يَتَسَاءلُوْنَ (٤٠) عَنِ الْمُجْرِمِيْنَ (٤١) 24

On that Day, only the People of the Right Hand will succeed. I have already explained who they are at some place in this exegesis. They are people who spent this life while keeping in consideration the life to come and whose accounts shall be handed over to them in their right hands. This verse says that not only will they be rewarded commensurate with their deeds, they will be blessed with even more reward as a favour by the Almighty.

The nature of the question and answer mentioned in these verses becomes very evident from the following verse of Surah al-Ṣaffat; they will also find an opportunity during the course of this conversation to address the companions of Hell and find out from them the reason which led them to this abode:

فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءلُونَ. قَالَ قَائِلٌ مِّنْهُمْ إِنِّي كَانَ لِي قَرِينٌ. يَقُولُ أَئِنَّكَ لَمِنْ الْمُصَدِّقِينَ. أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَدِينُونَ. قَالَ هَلْ أَنتُم مُّطَّلِعُونَ. فَاطَّلَعَ فَرَآهُ فِي سَوَاء الْجَحِيمِ.   (٣٧: ٥٠-٥٥)

The companions of Paradise will turn to each other while posing questions to each other. One will say: “I had a friend who used to say: ‘Are you also among those who attest to the Day of Judgement? When we are dead and turned to dust and bones, shall we ever be brought to judgement?”’ They will say: “Go and take a peep.” He will look down and see his friend in the very midst of Hell. (37:50-55)

مَا سَلَكَكُمْ فِيْ سَقَرَ (٤٢) 25

 This question shall be posed to the companions of Hell by the companions of Paradise while the latter will be questioning each other about the fate of the former.

قَالُوْا لَمْ نَكُ مِنَ الْمُصَلِّيْنَ (٤٣) وَلَمْ نَكُ نُطْعِمُ الْمِسْكِيْنَ (٤٤) وَكُنَّا نَخُوْضُ مَعَ الْخَائِضِيْنَ (٤٥) وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّيْنِ (٤٦) حَتَّى أَتَانَا الْيَقِيْنُ (٤٧)26

The companions of Hell will, in response, acknowledge that it is their misdeeds which had brought them to Hell and no one else is to blame for this fate.

The first of these misdeeds is that they were not among those who prayed. It needs to be kept in consideration that just as in beliefs the belief of monotheism occupies primary importance, similarly, in deeds the prayer occupies primary importance. All prophets called people to this deed the foremost and informed them that adhering to it or rejecting it distinguishes believers from disbelievers.

The second misdeed that they will admit to is their lack of spending in the way of God: they were not among those who fed the poor. After the prayer, spending in the way of God is the second most important deed of religion and upon these two pillars is built the edifice of all righteous deeds. I have alluded many times in this exegesis to the fact that the prayer is instrumental in establishing a person’s relationship with his Lord while the zakah is instrumental in establishing a person’s relationship with his fellow human beings and on the institution of both these relationships depends one’s relationship with one’s religion.

After this, they will confess that they too indulged in frivolous and foolish talk regarding the Day of Judgement as others used to, and it was because of such frivolous talk that they denied this Day until death overcame them. Death brought them face to face with all the realities they doubted.

The verse وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّيْنِ refers to their statements as the ones alluded to above about the number of angels deputed over Hell.

The expression خوض في الحديث means “to raise trivial objections to something and in the process exceed limits and to make it a reason for creating mischief and deviation.”

Consider next the expression: حَتَّى أَتَانَا الْيَقِيْنُ. The real meaning of the word الْيَقِيْنُ is “certainty.” However, since after death all post-death facts become evident to a person and he is forced to acknowledge their certainty, for this reason death is also called يَقِيْنُُ. This is like referring to something by naming it after its consequence.

The confessions of the sinners which are cited here substantiate what is said in a preceding verse: كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِيْنَةٌ (every soul shall be held in pledge for its own deeds). The objective is to open the eyes and ears of the foolish who on the bases of their creed and lineage and deities and their intercession were making fun of reward and punishment and through the very tongue of their friends and associates they are told that before the Almighty nothing except righteous deeds will be of any benefit for a person.

فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِيْنَ (٤٨)  27

This is a negation of their self-claimed deities and their alleged intercession.

The style of the verse here is technically called نفي الشىء بنفي لازمه (negating a thing by negating its consequence). Imru’ al-Qays28 while describing a desert-route has said لاَ يُهْتَدَى بِمَنَارِهِ  (its towers are not helpful in finding the way). This obviously means that it does not have any towers at all that help be sought from them. The Qur’an has unequivocally stated about the deities of the mushrikun of Arabia whom they arrogantly counted on: إِنْ هِيَ إِلَّا أَسْمَاء سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ (٢٣:٥٣) (they are but names which you and your fathers have invented: God has vested no authority in them; they follow but vain conjectures, (53:23))

فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِيْنَ (٤٩) 29

This verse expresses wonder on the attitude of the disbelievers. They should have shown gratitude to the Almighty for being reminded in advance of the Day of reward and punishment. Not only this, they were even given a Book to inform them of the real facts of life and were also fortunate enough to be the addressees of a messenger of God. It is strange that instead of benefiting from this reminder they are showing aversion to it.

The word مُعْرِضِيْنَ is an accusative of state from the genitive pronoun in لَهُمْ. This is a very common style in Arabic. Many examples of this style can be seen in previous surahs.

كَأَنَّهُمْ حُمُرٌ مُّسْتَنْفِرَةٌ (٥٠) فَرَّتْ مِنْ قَسْوَرَةٍ (٥١) 30

This is an example of their state of fear and anxiety. The word قَسْوَرَةٍ means “a lion.” When donkeys and zebras run after hearing the roar of a lion they seldom stop. At the slightest of sounds, they dart away as if a lion has actually come near them. This verse says that the state of affairs of these disbelievers is no different. They are so afraid of this reminder that they do not have the courage to listen to even a single word of it.

It should be kept in consideration that when something is so obvious that one’s heart is not satisfied even after rejecting it and is also not ready to accept it, then this state of escapism and evasion is very similar to the example cited in this verse. Such people desire and also strive that their ears hear not a single word that may remind them of this reality.

بَلْ يُرِيْدُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُؤْتَى صُحُفًا مُّنَشَّرَةً (٥٢) 32

The excuse which the disbelievers have fabricated to escape from this reminder is that why was such a book revealed to Muhammad (sws); why were not open scrolls handed to each one of them; surely this was not at all difficult for the Almighty. At another place, it is similarly said:

وَإِذَا جَاءتْهُمْ آيَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَا أُوتِيَ رُسُلُ اللّهِ اللّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ (١٢٤:٦)

And when a sign is revealed to them, they say: “We will not believe in it unless we are given that which God’s prophets have been given.” – God only knows best whom to entrust with His message. (6:124)

كَلَّا بَل لَا يَخَافُوْنَ الْآخِرَةَ (٥٣) 32

The implication of this verse is that neither is this going to happen nor is there any need for it to happen. The reason for their evasion is not what they express; the reason for it is that they do not expect the Day of Judgement to come. The word یَخَافُوۡنَ here means يَرْجُوْن and this is a common meaning of it. I have already presented examples of it in an earlier discussion. In other words, since they have no fear of the Hereafter and their heart’s desire is also to have no fear of it and that its fear should not spoil their luxurious lifestyle, so no sign can convince them. If, according to their desire, they are handed over open scrolls, even then they will come up with some other excuse.

كَلَّا إِنَّهُ تَذْكِرَةٌ (٥٤) فَمَن شَآءَ ذَكَرَهُ (٥٥) 33

These verses express indifference to these stubborn people and sound assurance to the Prophet (sws). The implication is that he should not bear the tantrums of such people. The Qur’an is a reminder to them. It is up to them to benefit from it and adopt the right path. If they do not benefit from it, they will bear the consequences themselves. Whatever they do, they will not harm God or His Prophet. The practice of the Almighty is that before He seizes people He reminds them so that they are left with no excuse, and it is the responsibility of the Messenger to deliver this reminder to people. Neither is the Messenger responsible for forcibly making people accept guidance nor is it the law of the Almighty to force people who are averse to guidance to accept it.

وَمَا يَذْكُرُوْنَ إِلَّا أَن يَشَآءَ اللَّهُ هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ (٥٦)34

 Stated in these verses is the law of God about providing guidance to people, and which has been discussed at many places in this tafsir: He guides only those who use their faculties of sight, hearing and intellect and who honour the light of innate guidance and who reflect on the signs of God found within them and in the world around them and who are ready to hear and understand every reasonable thing even though it is against their heart’s desires. Everything willed by the Almighty is governed by His wisdom. He guides only those who value guidance. Those who do not value it are penalized and their ability to benefit from their innate guidance is lost let alone being provided further guidance from God. Jesus (sws) has said some very appropriate words in this regard and I have alluded to them at various places in this tafsir.

In the sentence هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ our exegetes generally regard the antecedent of the pronoun ہُوَ to be God and interpret the verse to mean that only God is worthy of being feared and asked for forgiveness. In my opinion, however, it relates to فَمَن شَآءَ ذَكَرَهُ. The pronoun مَنْ is used both for singular and plural entities. Thus both singular and plural pronouns can be used for it. In other words, this verse informs us about who will benefit from the reminders of the Qur’an and as a result be worthy of being forgiven and who will be deprived of it: those who have God’s fear in them will benefit from these reminders and will be worthy of God’s forgiveness. As for those whose hearts are devoid of God’s fear, they will be deprived of this benefit and when they will be deprived of this, then they will also be deprived of God’s forgiveness. In Surah al-Baqarah, under the verse هُدًى لِّلْمُتَّقِينَ (٢: ٢)  (guidance for the God-fearing, (2:2)), I have already explained who will benefit from the Qur’an and who will be deprived of it. Readers who wish to know the details of this divine practice are advised to look up the tafsir of this verse. There are various levels of taqwa. The taqwa referred to in this verse is the one which is ingrained in human nature by the Almighty and which is alluded to in the verse  فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا(٩١: ٨) (then [God] inspired it with its evil and its good, (91:8)). In the next surah, a complete picture of this taqwa ingrained in human nature will inshallah be presented.

With the help and grace of God, with these lines, I come to the end of this surah’s tafsir. فَالْحَمْدُ لِلّٰهِ عَلَي اِحْسَانِهِ (gratitude be to God for His favours)

Rahmanabad,

18th December 1978 AD

17th Muharram al-Haram 1399 AH

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