Central Theme and Relationship with the Previous Sūrah
The Qur’ānic name of this sūrah is the same as that of the
previous one, and its introductory passage is also the same viz a viz the
implied meaning as that of the introductory passage of the previous sūrah.
However, the difference between the two sūrahs is that in the previous one
arguments in favour of monotheism are prominent, while in this one, the element
of warning is prominent. If the whole sūrah is reflected upon, it will become
evident that in it the Qur’ān and the prophethood of Muhammad (sws) are
validated through the premise that the fate of which the Qur’ān is informing its
rejecters is something which is certain to take place both in this world and the
Hereafter. History bears witness to it and it is also a requisite of sense and
human nature. In other words, it can also be stated that the warning sounded in
the last verse of the previous sūrah: فَاصْفَحْ عَنْهُمْ
وَقُلْ سَلَامٌ فَسَوْفَ يَعْلَمُونَ (٤٣:
٨٩) (ignore them and say: “peace
be to you”; so soon they shall come to know, (43:89)) is substantiated and
corroborated in this sūrah. In the subsequent sūrahs of the group, this subject
will become even more prominent. So much so, the Madīnan sūrahs at the end of
the group declare that the Quraysh will be stripped of their position and the
believers will be divinely helped and will reign supreme in the land.
Analysis of the Discourse
Verses (1-16): A reference to the exalted and
majestic nature of the Qur’ān: it was revealed in the blessed Night of Destiny (ليلة
القدر) in which affairs are decided at the behest of God. The Qur’ān has
been revealed as a requisite of mercy and providence of the God Who hears and
knows all, and apart from Whom there is no god. The purpose of its revelation is
to warn people who are leading their lives in indifference and apathy to wake up
from their slumber and prepare for the day which is to come. There were people
in those times who said that they would only regard Muhammad (sws) to be a true
prophet if they were shown the promised punishment. Such people are warned that
the faith which is professed after observing this punishment is of no benefit.
If the punishment is being deferred, it does not mean that its promise is merely
a threat. If God grants respite to people in this world, it does not mean that
they will be saved from His torment. They shall necessarily be punished in the
Hereafter and a grave punishment it shall be.
Verses (17-33): The example of the Pharaoh and his people
is cited to the Quraysh so that they can learn a lesson. Moses (sws) warned them
of the Hereafter but they remained afflicted with the arrogance produced in them
by their wealth and status. Once the truth had been conclusively conveyed to
them, the Almighty destroyed them. Their country as well as their wealth and
assets were occupied by others and the Israelites who were suffering in their
yoke of slavery were emancipated and became a great nation of the world.
Verses (34-67): The real reason behind the arrogance and
haughtiness of the Quraysh is alluded to: they do not believe in any concept of
afterlife. For this reason, its warnings seem a piece of jest to them. In order
to admonish them, logical as well as historical arguments in favour of reward
and punishment are briefly referred to. It is mentioned in detail that God will
not deal equally between those who spent their lives in indifference to the
Hereafter and those who did so while having full faith in it. The Almighty will
deal with them differently, and this dealing will be totally based on justice.
The disbelievers will suffer the punishment for their ingratitude, and the
believers will be duly rewarded for their virtues – and this is real success and
not the one by which these naïve people are lured away.
Verses (58-59): This is the closing section of the sūrah. A
reference is made to the great favour done by the Almighty to the Quraysh by
revealing the Qur’ān to them in lucid Arabic. It may be noted that the sūrah
began with a note on the exaltedness of the Qur’ān and it ends on the same note.
In it, the Quraysh are warned that the Almighty has equipped the Qur’ān with all
essential requisites to conclusively convey the truth. If they do not duly
honour it, they should get ready to face the consequences that are destined for
those who reject the messengers of God. In the last verse, the Prophet (sws) is
also assured that if instead of benefiting from this favour, these people want
to wait for the punishment, then he too should wait for the advent of this evil
day for them.
Section I: Verses (1-16)
Text and Translation
بسم الله الرحمن الرحيم
حم (١) وَالْكِتَابِ الْمُبِينِ (٢) إِنَّا أَنزَلْنَاهُ فِي
لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ (٣) فِيهَا يُفْرَقُ كُلُّ أَمْرٍ
حَكِيمٍ (٤) أَمْرًا مِّنْ عِندِنَا إِنَّا كُنَّا مُرْسِلِينَ (٥) رَحْمَةً مِّن
رَّبِّكَ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (٦) رَبِّ السَّمَاوَاتِ وَالْأَرْضِ
وَمَا بَيْنَهُمَا إِن كُنتُم مُّوقِنِينَ (٧) لَا إِلَهَ إِلَّا هُوَ يُحْيِي
وَيُمِيتُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ (٨) بَلْ هُمْ فِي شَكٍّ
يَلْعَبُونَ (٩) فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاء بِدُخَانٍ مُّبِينٍ (١٠)
يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ (١١) رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ
إِنَّا مُؤْمِنُونَ (١٢) أَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَاءهُمْ رَسُولٌ
مُّبِينٌ (١٣) ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَّجْنُونٌ (١٤) إِنَّا
كَاشِفُو الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ (١٥) يَوْمَ نَبْطِشُ
الْبَطْشَةَ الْكُبْرَى إِنَّا مُنتَقِمُونَ (١٦)
This is Ha Mim. By the lucid Book! Indeed, We revealed it
in a blessed night. Indeed, We were to inform people. On this night, all wise
matters are distributed as a special directive from Ourself. Indeed, We were to
send a Messenger as a special blessing from your Lord. Indeed, He it is Who sees
and hears. With His mercy Who is the Lord of the heavens and the earth and all
that is between them, if you show conviction. There is no god but Him. He only
gives life and death. He is your Lord and also the Lord of your forefathers.
(1-8)
Yet they are in doubt, playing about. So wait for the day
when the sky will appear with a palpable smoke. That smoke will envelop people.
This is a grave torment. Lord! Distance this torment from us; we are now
believers. But what opportunity remains for them now to pay heed! An
enlightening Messenger had come to them. So they turned away from him and said:
“A madman, taught by others!” If We for some time open the torment, you will do
what you had been doing. Remember the day when We will grasp intensely; on that
day, We will take full revenge. (9-16)
Explanation
حم (١)
This is the Qur’ānic name of the sūrah. The previous sūrah
also has the same name. Commonality in name bears evidence to commonality in
topic. Thus, a little deliberation shows that this sūrah explains in detail the
threat sounded to the Quraysh in the last verse of the previous sūrah viz a viz
the fate the Quraysh would meet as a result of denying the Msessenger of God.
The succeeding verses will elucidate this.
وَالْكِتَابِ الْمُبِينِ (٢)
The particle وَ signifies an oath
and it has been explained in the course of this tafsīr that in Arabic, oaths are
meant to substantiate a claim. For this reason, the question arises about the
claim that is meant to be substantiated here. In general, our exegetes have
regarded the very next verse to be the statement of this claim. Though there is
nothing wrong with this view as far as linguistic principles are concerned, I am
not fully convinced of this view. An oath and its complement (the statement
which substantiates the claim) are related to one another the way a premise and
corroborating evidence are. Here, I am unable to understand how the Qur’ān,
being a lucid Book, bears evidence to the fact that God revealed it in a blessed
night. In my opinion, the complement of oath is suppressed here. Contextual
evidence and occasion of the discourse point to this suppression. There are
several examples in the Qur’ān where a complement of oath is not mentioned
because of concomitant indications. A clear example of this exists in Sūrah Qāf: ق
وَالْقُرْآنِ الْمَجِيدِ بَلْ عَجِبُوا أَن جَاءهُمْ مُنذِرٌ مِّنْهُم (٥٠:
١-٢)
(This is Sūrah Qāf. By the glorious Qur’ān! In fact, they were confounded by the
fact that a warner from amongst themselves had come to them. (50:1-2)).
Obviously, the complement of oath is suppressed here. In a similar manner, it is
also suppressed in the verse under discussion. The benefit of this suppression
is that whatever is implied can be supposed to be understood as per contextual
indications. If this suppression is revealed, the overall discourse would be
something to the effect: It is a lucid Book which in itself is a conclusive
proof on its claim; it bears evidence to the fact that the fate with which it is
threatening its rejecters is certain to come; the person who is presenting this
Book should not be regarded by them to be a lunatic or a madman; he is an
indisputable Messenger of God; all his preaching is based on wisdom; those who
accept it will earn the mercy of God and those who reject it will earn his
wrath; people do not need to look beyond the Qur’ān to find arguments in support
of all these premises; the Qur’ān alone is sufficient to highlight each of them;
those who deny it are calling for their own doom.
إِنَّا
أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ (٣)
This is a mention of the elaborate arrangement made by the
Almighty to reveal this Book. The purpose is to make evident upon the addressees
that this Book is not a matter of jest nor is it a pretentious product of a
lunatic; on the contrary, it is a grand part of a great scheme of God and to
reveal it the Almighty chose that blessed night in which all affairs of wisdom
are specially entrusted by Him. The purpose of revealing it is to warn people
whose forefathers had not been warned so that the truth is conclusively revealed
to them from God and they are not able to present the excuse on the Day of
Judgement that they had been seized without any warning. There are certain other
aspects also which relate to this elaborate arrangement undertaken by the
Almighty while revealing the Qur’ān. I will allude to them in the tafsīrs of the
Sūrah Jinn and Sūrah Qadr respectively.
The words لَيْلَةٍ مُّبَارَكَةٍ
obviously allude to لَيْلَة الْقَدْر (the Night of
Destiny). Thus it is specified in Sūrah Qadr that it was on this night that the
Qur’ān was revealed:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ (١) وَمَا
أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ (٢) لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ
شَهْرٍ (٣) تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ
كُلِّ أَمْرٍ (٤) سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ(٥)
Indeed, We sent it down in the Night of Destiny. And what
do you imagine what the Night of Destiny is? Better is the Night of Destiny than
a thousand months. The angels and the Spirit descend therein [with decrees]
about all matters, by the permission of their Lord. The night is peace in its
entirety. It remains until the rise of dawn. (97:1-5)
The لَيْلَة الْقَدْر (the Night
of Destiny) has to be some night of the month of Ramadān because the Qur’ān has
specified that it was in this month that the Qur’ān was revealed:
شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ (٢:
١٨٥) (it
is the month of Ramadān in which the Qur’ān was revealed, (2:185)).
As far as the question of the exact day is concerned, it is
difficult to answer it. At best it can be said in the light of various
narratives that it is of the last ten nights of Ramadān. Apparently the divine
wisdom behind not specifying it is that people should continue to seek it, and
in this manner their fondness and desire to find it is tested. It is in this
fondness and desire on the part of the people that all the blessings of this
night are concealed.
It is evident from all these details that there is no room
for the view that this night refers to a night of the month of Sha‘bān or of any
other month.
The statement that the Qur’ān was revealed on this night
does not necessitate that the whole Qur’ān was revealed in it; it refers to the
fact that its revelation began in it. When a task was initiated in a blessed
period of time and the decision for its complete revelation was also taken it is
as if the task was accomplished in that blessed period of time. This is because
no one can change the decisions of God. There are examples found in the Qur’ān
in which the Almighty has stated in the past tense a promise which is to be
fulfilled in the future.
The undefined form of the expression
لَيْلَةٍ مُّبَارَكَةٍ is meant to express grandeur and majesty. Specific
days, months and periods of time are regarded as blessed because of the gain and
benefit they afford. Just as in our material world there exist various seasons
suitable for certain crops and not every season is suitable for every crop, in a
similar manner, the spiritual realm also contains times, months and years which
have specific characteristics. The worship ritual which the Almighty has
prescribed for a particular day and month will afford the desired blessings only
when it is vigilantly undertaken at that particular time or day or month;
otherwise, just as wheat sown in unfavourable seasons will not bear results,
similarly prayer said at the wrong time, the fast observed at the wrong time and
the hajj offered at the wrong time will not bear any result, and if they do and
it would be marginal. In the twenty four hours of the day, the times of fajr,
chāsht, zuhr, ‘asr, maghrib, ‘ishā and tahajjud carry special spiritual
blessings. The Qur’ān and Hadīth have explained these blessings. Similarly,
Friday occupies special significance from among the other days of the week.
Likewise, the month of Ramadān and that of hajj are uniquely important with
regard to other months of the year. Similarly, one single night among the last
ten nights of Ramadān has been reserved by the Almighty in which He informs His
angels deputed to run the affairs of this world of the whole program of one year
so that they can implement it at its prescribed time. The Almighty revealed the
Qur’ān on one such night so that people could be warned through it and the mercy
which was ordained in the advent of a messenger of God manifests itself.
The purpose to refer to all the revelation of the Qur’ān on
this night is that its revelation is neither an accidental happening nor a
concoction by the Prophet (sws); it is also not ill-suited and inappropriate to
the requirements of time nor the product of fancy. On the contrary, it is the
materialization of a scheme chalked out by the Almighty to guide His creatures.
Thus He has revealed it on a night which is specifically reserved for the
distribution of all wise matters. Hence, it is the duty of those for whom it has
been revealed to duly honour it; otherwise, they should remember that the
Almighty will never forgive their contrary attitude towards something He has
revealed in such an elaborate manner. It is not a baseless thing which they can
dismiss with a bout of laughter and make it dissipate in thin air. Accepting or
rejecting it – both entail serious consequences which are bound to ensue.
The words إِنَّا كُنَّا مُنذِرِينَ
state the purpose for which the Qur’ān was revealed: it has remained part of the
divine scheme that just as the Almighty conclusively warned previous nations of
good and evil before destroying them, similarly, before the Arabs are punished
for their insolence, He will fully conclusively inform them. The purpose is to
afford an opportunity to those who want to accept guidance to do so and leave
others who do not want to do so with no excuse. In other words, the revelation
of the Qur’ān and the advent of the Messenger of God are meant to convey the
truth in such a manner that the addressees are left with no excuse to deny it.
It is an established practice of God that once this is done, no nation is given
any further respite. For this reason, every person should decide and act after
fully contemplating that he is facing a decisive situation. He has to choose
between two things: eternal kingdom or eternal doom.
فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ (٤)
This verse defines the nature of this blessed night: all
wise affairs are distributed in it. If this verse is interpreted in the light of
Sūrah Qadr, it will become evident that on this night the Almighty informs His
closest angels about all the affairs of this earth, and these angels then pass
on this information to the angels deputed on the earth in accordance with the
scheme chalked out by God.
The word أَمْرٍ is qualified by
حَكِيمٍ to point to the fact that no directive of God
is devoid of wisdom. Whenever He decides to punish a nation, it is based on His
justice and wisdom, and whenever He is merciful to a nation, this too is based
on His justice and wisdom.
This verse, in fact, sounds a warning to the addressees to
seriously reflect on each and every aspect of the situation they are facing; if
they continue to remain indifferent and do not fulfill the requirements of a
divine scheme based on wisdom, then the consequences can be disastrous for them.
أَمْرًا مِّنْ عِندِنَا إِنَّا كُنَّا مُرْسِلِينَ (٥)
The word أَمْرًا is declined in
the accusative on account of ikhtisās (specification), and the purpose is to
highlight the importance and exaltedness of the distribution of affairs implying
the fact that whatever happens, happens because of a special divine command; no
one else has any say in this matter. Hence it is essential that people accept it
in the capacity of a special command from the real sovereign of this universe,
and follow each directive with true sentiments of obedience. If they reject them
or make fun of them or deny them, then they should remember that this would be
tantamount to rebellion against the real sovereign of this universe – the
punishment for which is very grave.
The sentence إِنَّا كُنَّا مُرْسِلِينَ
is of the same occasion as إِنَّا كُنَّا مُنذِرِينَ.
Just as the previous verses say that the purpose of revelation of the Qur’ān is
to sound a warning, in the same manner, this verse states that it was
pre-ordained in the scheme of God that He would send a Messenger to the
Ishmaelites who would be a mercy for them as well as for the rest of the world.
This is a reference to the predictions which are ascribed to Abraham (sws),
Moses (sws) and Jesus (sws) and which have already been cited earlier in this
tafsīr. In other words, what is implied is that this Messenger has been sent in
accordance with this scheme and exactly on the night fixed by the Almighty for
all such important affairs.
رَحْمَةً مِّن رَّبِّكَ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (٦)
This verse alludes to the purpose of sending the Messenger
and the prophet Muhammad (sws) is addressed viz: your Lord has sent you as a
great mercy; if people do not duly value you, this attitude will not be of harm
to you; it will only deprive them of the greatest mercy of God.
Verse three mentions that a Messenger is a warner and it
also says that he is a mercy and bearer of glad tidings. Both these features are
two aspects of the same reality: the greatest mercy can become the greatest
torment if it is not duly honoured.
It needs to be kept in mind that the aspect of warning is
mentioned here first even though the real purpose of the revelation of the
Qur’ān is to show mercy to mankind. The reason for this has already been pointed
out earlier while discussing the central theme of this sūrah: the real tone of
the sūrah is to sound a warning.
إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
(indeed He hears and knows all): one aspect in citing these attributes at the
end of the verse is to highlight the fact that the Lord of this universe is a
wise and prudent being. He cannot let His creatures go scot-free. It is an
essential requirement of these attributes that He keep an eye on the
circumstances which befall His creatures and inform them of His directives; if
they follow these, He rewards them in this world and in the next, and if they
rebel against Him, He punishes them.
Another aspect in citing these attributes is that today
whatever the leadership of the Quraysh is doing with the Book of God and his
Messenger is fully in God’s notice because He hears and knows all. When
everything is in His knowledge and nothing is beyond His power, the Prophet (sws)
and the believers should rest assured that whatever is a requisite of His wisdom
will definitely materialize; nothing can hinder this.
In order to fully understand the premises put forward by
these verses, readers are advised to look up what I have written under verses
45-46 of Sūrah Qasas.
رَبِّ
السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِن كُنتُم مُّوقِنِينَ (٧)
This is warning to the opponents of the Prophet (sws) and
what a severe warning it is. They are told that these warnings and glad tidings
should not be considered baseless and as being sounded to bluff them; they are
from the Lord of the heavens and the earth and all that is between them. The
implication is that when He is the Lord and Master of everything, no one can
have the power to impede any of His intentions which He wants to implement. He
can seize people if and when He wants to; no one can save them, and if He wants
to forgive people, no one can stop Him from doing so.
The words إِن كُنتُم مُّوقِنِينَ
are meant to rebuke people: they are told that what is indicated above is
obvious and self-evident; however, to believe in something does not require that
it merely be obvious and self-evident; equally necessary is the will to believe
in it. If this will is not found in a person, he can deny the most obvious of
realities and the greatest of logicians is not able to convince him.
لَا
إِلَهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ
(٨)
This verse stresses what is said earlier: there is no god
except Him whose intercession can be of any use to them. Life and death are
under His control. He is their Lord and also the Lord of their forefathers. If
their forefathers worshipped some other deity, it is their foolishness and
ignorance; they should not make blindly following them an argument in favour of
their attitude otherwise they will end up harming their own selves to benefit
others.
بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ (٩)
The verse implies that though these warnings and glad
tidings are undeniable realities which no sane person can deny, however, these
people are such slaves to their desires that they will not believe in anything
they are being informed of unless they see it with their very eyes. For this
reason, they are playing about in doubt and making fun.
This verse sounds an assurance to the Prophet (sws) that it
is not his responsibility to convince people who have adopted an indifferent
attitude in life. These people will only get convinced when they will see
torment lashing them; hence the Prophet (sws) should leave these people to
themselves.
فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاء بِدُخَانٍ مُّبِينٍ (١٠)
يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ (١١)
The verses say that the Prophet (sws) should wait for the
day when the sky will appear with a smoke palpable to everyone. It will engulf
all and by its very existence declare to everyone that it is a grievous torment.
This is actually a threat of the punishment which people
were demanding and were not prepared to acknowledge the warnings of the Prophet
(sws) unless they were shown the punishment.
Here the question arises: what does
دُخَانٌ مُّبِينٌ refer to? The word دُخَانٌ
means “smoke” and the adjective مُّبِينٌ which
qualifies it shows it will appear to everyone, big or small, very clearly and no
one will be mistaken about it.
One group of exegetes has answered this question by saying
that the smoke will appear at the advent of the Day of Judgement. They have also
cited a narrative in support of this opinion; however, critics have dismissed it
as a tale fabricated by story-tellers. In my opinion, this narrative is also
against the context of the verses. Readers will see that the subsequent verses
clearly show that this mention is not of the Day of Judgement but of the
punishment which descends on nations who reject their respective messengers.
Details of such a punishment have been mentioned in earlier sūrahs in the
anecdotes of the peoples of ‘Ād, Thamūd and Shu‘ayb (rta).
Another group of exegetes regards it to refer to a famine
which in their opinion was inflicted on the Quraysh as a result of a prayer of
doom for them by the Prophet (sws). Such was its intensity that people were
forced to eat the meat of dead animals, and such was the situation of every
person that when out of hunger he would look towards the sky, it would appear to
have smoke all over it.
Generally, our exegetes have adopted this second view;
however, there are many things which make me uncomfortable about it.
Firstly, it is only this exegetical narrative in which it
is reported that the Prophet (sws) prayed for the doom of the whole of his
nation; there exists is no other corroborating evidence. The prayer of the
Prophet (sws) always remained: رب
اهد قومي
فإنهم لا يعلمون (Lord! Guide my people because they
are unaware).
The most precarious instance was that of migration to Madīnah. Some other
messengers of God have prayed for the doom of their people at such instances but
we find not a single word of this sort coming out of the mouth of the Prophet (sws)
even at this instance. He is only reported to have said: Makkah! You are very
dear to me; but what can I do as the sons of your soil do not allow me to live
here.
Even at instances of war when the armies of Muslims and
Quraysh faced one another, the prayers of the Prophet (sws) consisted of
beseeching God to grant perseverance to the believers and to help them in their
cause. If ever a word came out of his mouth against his enemies, it was nothing
but a prayer to strike awe in their hearts and make them lose courage. I am
unable to recall if at even such instances the Prophet (sws) ever prayed to God
to harm his nation.
Secondly, the most precarious instance after migration was
the truce of Hudaybiyyah when the Quraysh’s bias to emotional frenzy had become
totally evident and the Muslims were stirred up against them to the ultimate
extent. At this instance also, the Prophet (sws) did not pray for their doom;
not only he this, he even appeased the Muslims and stopped them from waging war
and the wisdom which the Qur’ān has mentioned in stopping this war, as shall be
explained later in Sūrah Fath, is that if war had ensued there was a chance that
harm might have come to people who were Muslims in their hearts but were not
able to migrate to Madīnah yet because of compelling circumstances. One should
consider the fact that if because of the Muslims who had concealed their faith
Muslims abstained from any warfare and the Prophet (sws) entered into an
agreement with the Quraysh which was against the general emotions of the
Companions, how could he have prayed to God to inflict such a drought on the
people of Makkah in which they would be forced to eat forbidden food items? If
such a drought had ensued, merely the leaders of the Quraysh and Tā’if would not
have been afflicted by it; its real target would have been the poor and the
masses of which a great many were Muslims.
Thirdly, here the Prophet (sws) has neither been asked to
pray for or against anyone; he has been asked to patiently wait for a day on
which the sky will appear with such smoke that will spread over the whole nation
and the very existence of this smoke will be instrumental in reminding people of
the same painful doom they had been informed of but which they kept making fun
of. In other words, the smoke is like a threat and a threat depends on the
circumstances which arise. The Qur’ān has repeatedly warned the Quraysh of the
punishment similar to the one meted out to the ‘Ād, the Thamūd, the people of
Lot (sws) and Shu‘ayb (sws) but such a punishment never visited the Quraysh.
This is because the majority of the people of Arabia embraced faith. Very few
miscreants persisted in their mischief and were either killed in battles against
the believers or submitted to Islam at the conquest of Makkah.
Fourthly, it is linguistically inappropriate to describe a
drought with the expression دُخَانٌ مُّبِينٌ (palpable
smoke). Droughts are portrayed many a time in classical Arabic poetry. When cold
northern winds blew in Arabia, they would cause drought. In certain areas, the
situation would become very severe. Arab poets depict very moving scenes of this
drought and through various similes, metaphors and veiled references try to
portray the whole situation; however, I do not recall any instance in which a
poet has called the worst of droughts دُخَانٌ مُّبِينٌ
or adopted this style to describe its effects.
For these reasons, even if the narratives which report this
drought are true, they cannot relate to this verse. There is a possibility that
a drought befell and it is equally possible that it was very severe. It is a
known practice of God that in the times of His messengers their people were
afflicted with trials and tests to caution and prod them. The Qur’ān contains
references to this practice of God. In spite of all these possibilities, this
verse does not seem to relate to any drought whose severity was such that it
made the sky appear as smoke to everyone.
The expression دُخَانٌ مُّبِينٌ
leads the mind to think of the punishment of the hāsib and not of any drought.
This punishment had previously visited most nations of Arabia who had denied
their respective messengers. The details of this punishment can be seen in the
anecdotes of the ‘Ād, Thamūd, the peoples of Shu‘ayb (sws) and Lot (sws)
mentioned in the earlier sūrahs. The picture which can be gauged of this
punishment from the description of the Qur’ān and classical Arab poetry is very
similar to دُخَانٌ مُّبِينٌ. In this punishment, a
tall column of smoke is seen rising towards the sky. In this smoke, until the
sun is fully hidden in it, the rays of the sun mingle with its particles as a
result of which to onlookers it seems as if in some jungle a fire has erupted of
which the smoke is rising to the sky. Then when the wind picks up and the storm
heads in some direction, it seems as if black clouds are enveloping the place
and are about to burst with rain. The storm then takes on a very horrid shape
and engulfs whole cities with sand and stones. When the people of the ‘Ād were
visited by their punishment they deemed the black smoke overspread above them to
be a black cloud. In Sūrah Ahqāf, this smoke is mentioned thus:
فَلَمَّا رَأَوْهُ عَارِضًا مُّسْتَقْبِلَ أَوْدِيَتِهِمْ
قَالُوا هَذَا عَارِضٌ مُّمْطِرُنَا بَلْ هُوَ مَا اسْتَعْجَلْتُم بِهِ رِيحٌ
فِيهَا عَذَابٌ أَلِيمٌ (46: 24) (And when they saw the scourge in the
form of a cloud heading for their valleys, they said: “This is a passing cloud
that will drench us.” “By no means! It is that what you had been seeking to
hasten: it is a hurricane which contains a woeful scourge.” (46:24)). In the
destruction meted out to the people of Shu‘ayb (rta), this punishment is called
as: عَذَابُ يَوْمِ الظُّلَّةِ. The verse reads:
فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (26:
189)(so they denied it, as a result of which they were seized by the
punishment of the day of zullah, (26:189)). The word
الظُّلَّةِ (zullah) is used for an umbrella, roof and tent and is also
used for clouds.
The punishment of hāsib in its initial stages appears to be
a rising cloud or smoke. Thus it is quite likely that this be a threat of the
punishment of hāsib. This threat had been sounded to the Quraysh by recounting
before them the tales of the peoples of ‘Ād, Thamūd and other nations. I have
explained in great detail in the exegesis of the previous sūrahs the nature of
punishments which visited these peoples. These details will also be referred to
in the exegesis of the forthcoming sūrahs. At these instances, I will also
inshallāh present the research of my mentor Imām Hamīd al-Dīn al-Farāhī in this
regard.
This threat, as is indicated earlier, signifies that divine
punishment is conditional on the rejection of the messenger of God. However, it
is known that the majority of the Idolaters of Arabia had gradually embraced
faith and after the truce of Hudaybiyyah circumstances arose which mellowed down
the severity of the opposition. This situation reached the point that the
Qur’ānic prediction of people entering the fold of Islam in large numbers
mentioned in Sūrah Nasr materialized to such an extent that everyone saw it with
his own eyes. It is obvious that there was no need for the threat which was
conditional on rejection to materialize after this mass conversion. Thus the
Quraysh in their collective capacity remained shielded from divine punishment.
Only those of their miscreants who attacked the Muslims were put to the sword
while the remaining ones submitted as Muslims at the conquest of Makkah.
يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ (١١)
This verse expresses the severity of the punishment: it
will totally engulf people and no one will be able to find any escape route from
it. The words عَذَابٌ أَلِيمٌ هَذَا can be spoken or
be an expression of the situation: everyone can see that this was not a
temporary thing that would come and go; the wrath of God would break the backs.
رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ (١٢)
The implication is that these
people are showing great arrogance now and haughtily asking to bring about the
punishment. However, once they encounter it, they will cry out: Lord! Deliver us
from this punishment; we now embrace faith.
أَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَاءهُمْ رَسُولٌ مُّبِينٌ
(١٣) ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَّجْنُونٌ (١٤)
This is the answer which will be given to these people at
that time: after the punishment descends, there will be no time to take heed;
God has sent His messenger to them who conclusively delivered the truth to them;
however, they arrogantly turned away from it, and went on to blame the messenger
that he was being been taught and led by others and was inflicted with a morbid
fear of punishment of the Day of Judgement. The time of repentance is now over.
It was when the messenger was making his call that they had this time. They
squandered that opportunity and now they have no option left.
Such an answer has been cited at many places in the Qur’ān
for the arrogant who were about to be afflicted with divine punishment. Some of
the arrogant have been given this answer by addressing them. Thus for example,
about the Pharaoh, it is said: آلآنَ وَقَدْ عَصَيْتَ قَبْلُ
وَكُنتَ مِنَ الْمُفْسِدِينَ (١٠:
٩١) (now you have embraced faith and
before this you were among the defiant, (10:91)). At another place, the words
are: فَيَقُولُ الَّذِينَ ظَلَمُواْ رَبَّنَا أَخِّرْنَا إِلَى
أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَكُونُواْ
أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن زَوَالٍ (١٤:
٤٤) (So after being
seized by the punishment people who have wronged their souls will cry out: “Our
Lord! Give us a little more respite, we will respond to your call and follow the
prophets.” At that time, they will be answered thus: “Would you people not swear
before this that you would never leave your stance,” (14:44)). In the verse
under discussion, the same thing is said to them while not directly addressing
them. These stylistic changes are governed by the eloquence of the discourse,
and for people having a keen literary sense, do not need any explanation. In
direct address, there exists sternness and in the indirect address, indifference
is evident.
The charge of the Qurraysh that the Prophet (sws) was
taught by some other people and it was this which he presented to them in the
name of divine revelation has been mentioned at some other places in the Qur’an
as well. This charge had been invented by the Quraysh to satisfy those who,
after being influenced by the arguments of the Qur’an, were led to think that
such an intelligent discourse could not be produced by an illiterate person
without divine help. In order to disenchant such people from the Qur’ān, the
Quraysh fabricated the story that the discourse was not the product of any
divine revelation; it was only a conspiracy of some literate people; it is those
people who secretly authored the discourse and this person presented it as
divine revelation; the purpose of these people was to divide the nation. While
making this allegation, they would also give the impression that some People of
the Book as well as some non-Arabs were among the conspirers so that, in this
manner, they could successfully incite the nationalistic emotions of the Arabs.
I have already alluded at an appropriate place in this
tafsīr to the real reason why they called the Prophet (sws) a man possessed.
Briefly restated, the Quraysh in the first place felt that he was so overwhelmed
with the fear of the punishment of the Hereafter that all the time he reminded
people of it; in the second place, such was the extent of certitude in his tone
that everyone being impressed by it would wonder that if he had not been sent by
God, why would he forsake his own comfort while grieving for others. In order to
dispel this impression in the people, the Quraysh started saying that just as a
person becomes possessed with some things and keeps repeating them at every
moment and keeps seeing those things everywhere, in a similar manner, this
person too had become possessed and insane; he saw in every nook and corner what
he imagined; there was no reality in it; it was only a madness and insanity; why
and wherefrom could punishment visit them?
إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ
(١٥)
The verse implies that what the Almighty could have done
was that on their request defer punishment for them so that they could embrace
faith; however, the truth of the matter is that even if God had acceded to their
request they would again tread the same path which they were treading before the
advent of the punishment. Those who are slaves of their desires adopt this
attitude: when they are faced with a trial, they go to great lengths to show
their repentance but when the trial ends, they walk away as if nothing had
happened; neither had they made a commitment nor will such a thing happen again.
يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنتَقِمُونَ
(١٦)
The verse refers to the fact that even if they are let off
in this world, this should not be any reason for assurance to them. They should
remember the day when the Almighty will seize them in a profound manner. This
refers to the way they will be seized on the Day of Judgement. Whatever way
nations are seized in this world, is nevertheless lesser in extent than how they
will be seized in the Hereafter, which will be more abiding. On that Day, the
Almighty will take full revenge from all the sinners.
Section II: Verses (17-33)
By citing historical references, the subsequent verses
substantiate what is stated in the previous paragraph. In order to warn the
Quraysh, the part of the story of Moses (sws) and Pharaoh is briefly recounted
which makes it clear on them that the plot which the Pharaoh had contrived
against Moses (sws) is the same which the Quraysh are plotting against the
Messenger of God. The Almighty punished the Pharaoh and his followers and all
their arrogance was brought to nothing. Similarly, these people too will be
seized by God if they do not desist from their attitude. Readers may now proceed
to study the subsequent verses.
Text and Translation
وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَاءهُمْ
رَسُولٌ كَرِيمٌ (١٧) أَنْ أَدُّوا إِلَيَّ عِبَادَ اللهِ إِنِّي لَكُمْ رَسُولٌ
أَمِينٌ (١٨) وَأَنْ لَّا تَعْلُوا عَلَى اللهِ إِنِّي آتِيكُم بِسُلْطَانٍ
مُّبِينٍ (١٩) وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَن تَرْجُمُونِ (٢٠) وَإِنْ
لَّمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ (٢١) فَدَعَا رَبَّهُ أَنَّ هَؤُلَاء قَوْمٌ
مُّجْرِمُونَ (٢٢) فَأَسْرِ بِعِبَادِي لَيْلًا إِنَّكُم مُّتَّبَعُونَ (٢٣)
وَاتْرُكْ الْبَحْرَ رَهْوًا إِنَّهُمْ جُندٌ مُّغْرَقُونَ (٢٤) كَمْ تَرَكُوا مِن
جَنَّاتٍ وَعُيُونٍ (٢٥) وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ (٢٦) وَنَعْمَةٍ كَانُوا
فِيهَا فَاكِهِينَ (٢٧) كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ (٢٨) فَمَا
بَكَتْ عَلَيْهِمُ السَّمَاء وَالْأَرْضُ وَمَا كَانُوا مُنظَرِينَ (٢٩) وَلَقَدْ
نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ (٣٠) مِن فِرْعَوْنَ
إِنَّهُ كَانَ عَالِيًا مِّنَ الْمُسْرِفِينَ (٣١) وَلَقَدِ اخْتَرْنَاهُمْ عَلَى
عِلْمٍ عَلَى الْعَالَمِينَ (٣٢) وَآتَيْنَاهُم مِّنَ الْآيَاتِ مَا فِيهِ بَلَاء
مُّبِينٌ (٣٣)
And before them, We tested the Pharaoh’s people and a
gracious messenger came to them with the message: “Hand over to me God’s
servants; I am for you a trustworthy messenger and that you should not be
rebellious against God; I present to you a clear argument; and I seek refuge
with My and Your Lord from you stoning me, and if you do not attest me, leave me
to myself.” (17-21)
Thus he prayed to his Lord that they are a sinful people.
It was ordered: “Take along My servants with you in the night; beware! you shall
be pursued.” And leave the sea at rest; they will become an army drowned.
(22-24)
How many orchards, fountains, cornfields, blissful abodes
and pleasant things in which they took delight they left behind them! Thus do We
deal with the wrongdoers; and what was once theirs We gave to others. So neither
the heavens nor the earth shed tears for them; nor were they given reprieve.
(25-29)
And We saved the Israelites from a humiliating punishment
that is from the Pharaoh. Indeed, he was a great tyrant and a transgressor. And
knowingly We gave them preference to all the world, and showed them signs in
which there was an open reward. (30-33)
Explanation
وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَاءهُمْ
رَسُولٌ كَرِيمٌ (١٧)
At a number of places, the Qur’ān
has referred to the similarities between the Quraysh and the people of the
Pharaoh. Here too, this reference is present. The implication is that just as at
the time of the Prophet’s advent, the Almighty has put the Quraysh through a
test, He put the people of the Pharaoh through a similar test earlier. Just as
the Quraysh are affluent and have abundant resources, the people of the Pharaoh
too had the same abundance. Then just as a noble messenger was sent to the
Quraysh to conclusively communicate the truth to them, similarly, a noble
messenger was sent to the Pharaoh and his people. The purpose of this mention
obviously is to let the Quraysh know that they too will meet the same fate as
that of the Pharaoh and his people if they adopt the same attitude.
It is clearly evident from these
details that whatever wealth and honour nations receive in this world are a
trial and test from God. By blessing them with such favours, He wants to see
whether they become grateful and serve Him or become rebellious and tyrannical.
If they adopt the latter of these attitudes, they are given a little respite
after which the Almighty totally wipes them out.
The attribute كَرِيمٌ (noble)
which qualifies the word رَسُولٌ (messenger) signifies
the fact that since a messenger is an envoy of the God of the worlds, nobility
and respect are an essential part of his status; the question whether he is rich
or poor or whether he belongs to the royal family of the Pharaoh or to a poor
family of the Israelites whom the Pharaoh and his followers regard to be slaves
and unworthy does not even arise. The real status of the messenger is that He is
an envoy of God and only God is more noble than His envoy; no one else is or can
be nobler than him.
أَنْ أَدُّوا إِلَيَّ عِبَادَ اللهِ إِنِّي لَكُمْ رَسُولٌ
أَمِينٌ (١٨)
A genitive particle (حرف جر) is
suppressed before the letter أَنْ. The meaning after
taking this suppression in consideration would be: the noble messenger came with
the message that the servants of God should be consigned to him. This is the
same directive which is given in Sūrah Tāhā by the words:
فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ (so send with me the Israelites,
(20:47)). The difference between the two is that in the verse under discussion,
Moses (sws) has also mentioned the reason for making this demand: no one has the
right to make the servants of God his own servants; thus these servants should
be allowed to go with him so that they are able to serve and worship God the way
they want to without any hindrance. The question of the destination where Moses
(sws) wanted to take the Israelites has been discussed at many places of this
tafsīr. Restating it is not required; what is evident is that Moses (sws) wanted
the Israelites to have complete freedom to serve and worship God. He was not
prepared to give the Pharaoh the right to make them his own servants.
By the words إِنِّي لَكُمْ رَسُولٌ
أَمِينٌ, Moses (sws) has tried to assure the Pharaoh and his courtiers
that he is not an impostor or a phony; but that he is in fact God’s messenger
and is delivering to them with full honesty and integrity the message God has
given him to deliver to them. Moses (sws) did not utter these words merely to
absolve himself of impersonation; concealed in them is also a threat: if they
reject him by regarding him an impostor, the consequences will be very grave. He
Who has sent him as a messenger, will necessarily take revenge from them.
وَأَنْ لَّا تَعْلُوا عَلَى اللهِ إِنِّي آتِيكُم بِسُلْطَانٍ
مُّبِينٍ (١٩)
These words constitute the message
which Moses (sws) was required to deliver to the Israelites: they should plainly
accept this directive of God. If they adopt a tyrannical attitude, then this
tyranny will not be merely against Moses (sws); it will primarily be against God
because Moses (sws) is merely an envoy of God.
The words إِنِّي آتِيكُم بِسُلْطَانٍ
مُّبِينٍ refer to the miracles of the staff and the white hand given to
Moses (sws). In other words, he holds a very clear sanction that he is God’s
envoy and shows these miracles to the Israelites so that they are left with no
doubt about his veracity. Since Moses (sws) was sent to a very tyrannical and
oppressive king, the Almighty from the very beginning armed him with such
miracles which could convey his veracity to his opponents.
وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَن تَرْجُمُونِ (٢٠)
These words were uttered by Moses (sws) when his demand to
let the Israelites go with him had caused great commotion among the Copts. At
that time, his life had also been threatened, and there was a chance that his
nation might lose its mind and stone him to death. At that time, he proclaimed
to the people that if they intended to stone him, he would seek refuge with his
Lord Who was also their Lord. The words وَرَبِّكُمْ
(and also your Lord) have a very effective appeal in them, a very subtle call to
the truth and a very austere warning; concealed in these words is also the
sarcasm that while being led away by the big devil who poses himself as their
“great Lord” they should not do something which dooms the whole nation.
وَإِنْ لَّمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ (٢١)
The words imply that if these
people are not ready to believe that Moses (sws) is God’s envoy, then at least
they should not besmear themselves with the sin of killing or stoning him to
death and that they should leave him to himself. They should let him take along
the Israelites to wherever he wants to take them; it would have been better if
they believed in what he said and professed faith in him; this act would have
ensured their success in both this world and the next. If they cannot do this,
then at least they should not cause hindrance to his mission.
فَدَعَا
رَبَّهُ أَنَّ هَؤُلَاء قَوْمٌ مُّجْرِمُونَ (٢٢)
The Copts were not the least moved
by this appeal made by Moses (sws). They continued to conspire and plan against
him. At last, Moses (sws) pleaded to his Lord thus: “Lord! These people will not
listen to and accept my call; they are chronic criminals; only you can save me
from their grasp.”
فَأَسْرِ بِعِبَادِي لَيْلًا إِنَّكُم مُّتَّبَعُونَ (٢٣)
Moses (sws) made this invocation
at the right time, and hence it was accepted forthwith. It was not even deemed
necessary to say a few words of immediate acceptance of this invocation which
showed that Moses (sws) was as a result directed to do what this verse states.
He was directed to take along with him the servants of God during the night, and
he was also warned that he would be followed. This warning was given because
though the Pharaoh was frustrated at the calamities which befell Egypt because
of Moses’ invocation to God and therefore allowed Moses (sws) to take them away
for a few days. When Moses (sws) embarked upon the journey with the whole
nation, the Pharaoh changed his mind. He realized that he had made a mistake in
giving him this permission. He immediately went in pursuit of them, with all his
regional leaders, so that he could force them to come back. The Almighty had
already informed Moses (sws) of this so that there was no delay in his march
with his people and they would be able to cross the sea at the appointed time.
وَاتْرُكْ الْبَحْرَ رَهْوًا إِنَّهُمْ جُندٌ مُّغْرَقُونَ (٢٤)
The word رَهْو means “standing
still”. The implication is that Moses (sws) should leave the sea before the
dying down of the wind which God would use to part the sea and make way for
them. As soon as they left the sea, it would become calm and the displaced water
would come back to its position. During this time the Egyptians while pursuing
them would be within the sea and water would engulf them in a manner that they
would neither be able to move backward nor forward.
كَمْ تَرَكُوا مِن جَنَّاتٍ وَعُيُونٍ (٢٥) وَزُرُوعٍ وَمَقَامٍ
كَرِيمٍ (٢٦) وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ (٢٧)
The verse implies that they would
become prey to the waves of the sea while being deprived of the orchards,
fountains, crop fields, grand mansions and luxury items which had made them
arrogant. They reckoned that these things were a guarantee of their success and
development, and those who threatened them with destruction were absolutely
insane. However, it was proven on the contrary that without the fear of God
these things were a prelude to destruction and when destruction came none of
these things were of any benefit.
كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ (٢٨)
The words نفْعَلُ بِالْمُجْرِمِيْن
are suppressed after كَذَلِكَ because of textual
indication. The meaning would be: “We did with them what we do with sinners and
thus shall We do in the future.” The next part of the verse means that the
Almighty made others the owners of these things. “Others” do not refer to the
Israelites. It is not established that once the Israelites left Egypt, they
returned later. It is possible that “others” refer to neighbouring nations which
the Pharaoh and his companions constantly feared would join hands with the
Israelites and occupy Egypt. It is evident from the Torah that the motive of the
campaign of killing the male members of the Israelites had been launched for
fear that if the Israelites increased in number they might join hands with the
enemies and pose a threat for the Pharaoh and his people.
فَمَا بَكَتْ عَلَيْهِمُ السَّمَاء وَالْأَرْضُ وَمَا كَانُوا
مُنظَرِينَ (٢٩)
The verse refers to the fact that
as long as the Pharaoh and his nation remained in power, they thought that they
were the pioneers of a great civilization and culture and that the whole world
would remain under the burden of their favour, but neither did the heavens nor
the earth shed a tear on their destruction; in fact, they heaved a sigh of
relief at the extirpation of their filthy existence from this world.
Here it needs to be kept in mind
that the heavens and the earth do cry at the death of an innocent being who has
been the target of oppression. It is stated in the Torah (Genesis, 4:10) that
the blood of Abel cries out to the Lord from the earth.
However, at the death and destruction of the oppressed and the defiant both the
heavens and the earth rejoice – especially at the destruction of the defiant to
whom the Almighty has conclusively conveyed the truth through His messengers.
وَلَقَدْ نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ
الْمُهِينِ (٣٠) مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِيًا مِّنَ الْمُسْرِفِينَ (٣١)
The words مِن فِرْعَوْنَ are a
permutative (badal) from الْعَذَابِ الْمُهِينِ. In
other words, the Almighty has dubbed the Pharaoh as humiliating punishment. The
Pharaoh regarded Moses (sws) and all his people to be lowly; however, to God it
was the Pharaoh who was not only lowly but a humiliating punishment.
The words إِنَّهُ كَانَ عَالِيًا مِّنَ
الْمُسْرِفِينَ express why the Pharaoh is regarded as a humiliating
punishment. The Qur’ān says that this is because he was very rebellious and
among those who transgress the bounds set by God. People who rebel against God
are a punishment for the oppressed and shall stand humiliated before God.
وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ عَلَى الْعَالَمِينَ (٣٢)
The verse implies that while the
Almighty had the Pharaoh and his people drowned, He chose the Israelites – who
had been trampled upon by them – for the guidance of the world. It may be kept
in mind that a nation who is made the recipient of God’s sharī‘ah is naturally
the most capable and worthy of guiding people. However, this position is
conditional on the fact that it will discharge with full honesty the
responsibility imposed on it by virtue of this position. If it does not
discharge this responsibility, the Almighty confiscates this position and
consigns it to others. In a particular period of time, the Israelites were given
this position but when they did not remain worthy of it they were deposed and
the responsibility of guiding people was entrusted to the Muslim ummah.
The words عَلَى عِلْمٍ allude to
the philosophy of history: the rise and fall of nations in this world does not
occur by chance; it is the Almighty Who selects a nation which meets His
standards and those who do not are rejected by Him. The message which can be
gauged from this is that those who have been deposed of this position should
censure themselves on their own inability instead of blaming others, and those
who are sovereign should show gratitude to God instead of being overcome by
pride and arrogance and should discharge their responsibilities. The rise and
fall of nations which takes place in this world is according to a divine design
and its basis depends on the moral conduct of nations. God’s knowledge is
inerrant and His wisdom is unbiased.
These verses very sternly warn the
Israelites who during the time of their revelation were opposing the Qur’ān and
Muhammad (sws). This warning does not require any explanation. If they had only
understood that the Almighty chose them on the basis of His knowledge, and now
on the basis of that very knowledge had decided that they were no longer worthy
of it, they would have saved themselves from the evil fate that they faced as a
consequence of their opposition to Islam.
وَآتَيْنَاهُم مِّنَ الْآيَاتِ مَا فِيهِ بَلَاء مُّبِينٌ (٣٣)
The real meaning of the word بَلَاء
is “trial” and “test”; however, this trial can come through blessings and
favours as well as through calamities and hardships. The former trial is to test
whether people remain grateful or not and the latter trial is to test whether
people remain patient or not. Contextual indications show that in this verse
this word is used in the first of these meanings just as in verse seventeen of
Sūrah Anfāl it has been mentioned with the adjective حَسَناً.
The reference is to the favours which the Almighty granted them in a variety of
ways while they were crossing the desert and later in the life they spent in the
desert and in the conquest of Palestine as well as in later phases. Their
details are mentioned in Sūrah Baqarah.
Section III: Verses (34-57)
In the succeeding verses, the real reason for the
rebelliousness of the Quraysh is highlighted: they do not imagine that there is
life after this worldly existence; for this reason they are engrossed in the
present and unmindful of the future. In order to remove this misconception of
theirs, first the intellectual and natural arguments which substantiate the law
of reward and punishment are cited. After this, the fate of both the believers
and the disbelievers is depicted.
Readers may now proceed to recite these verses.
Text and Translation
إِنَّ هَؤُلَاء لَيَقُولُونَ (٣٤) إِنْ هِيَ إِلَّا مَوْتَتُنَا
الْأُولَى وَمَا نَحْنُ بِمُنشَرِينَ (٣٥) فَأْتُوا بِآبَائِنَا إِن كُنتُمْ
صَادِقِينَ (٣٦) أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ وَالَّذِينَ مِن قَبْلِهِمْ
أَهْلَكْنَاهُمْ إِنَّهُمْ كَانُوا مُجْرِمِينَ (٣٧) وَمَا خَلَقْنَا السَّمَاوَاتِ
وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ (٣٨) مَا خَلَقْنَاهُمَا إِلَّا
بِالْحَقِّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (٣٩) إِنَّ يَوْمَ الْفَصْلِ
مِيقَاتُهُمْ أَجْمَعِينَ (٤٠) يَوْمَ لَا يُغْنِي مَوْلًى عَن مَّوْلًى شَيْئًا
وَلَا هُمْ يُنصَرُونَ (٤١) إِلَّا مَن رَّحِمَ اللهُ إِنَّهُ هُوَ الْعَزِيزُ
الرَّحِيمُ (٤٢) إِنَّ شَجَرَةَ الزَّقُّومِ (٤٣) طَعَامُ الْأَثِيمِ (٤٤)
كَالْمُهْلِ يَغْلِي فِي الْبُطُونِ (٤٥) كَغَلْيِ الْحَمِيمِ (٤٦) خُذُوهُ
فَاعْتِلُوهُ إِلَى سَوَاء الْجَحِيمِ (٤٧) ثُمَّ صُبُّوا فَوْقَ رَأْسِهِ مِنْ
عَذَابِ الْحَمِيمِ (٤٨) ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ (٤٩) إِنَّ
هَذَا مَا كُنتُم بِهِ تَمْتَرُونَ (٥٠) إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ
(٥١) فِي جَنَّاتٍ وَعُيُونٍ (٥٢) يَلْبَسُونَ مِن سُندُسٍ وَإِسْتَبْرَقٍ
مُّتَقَابِلِينَ (٥٣) كَذَلِكَ وَزَوَّجْنَاهُم بِحُورٍ عِينٍ (٤٥) يَدْعُونَ
فِيهَا بِكُلِّ فَاكِهَةٍ آمِنِينَ (٥٥) لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا
الْمَوْتَةَ الْأُولَى وَوَقَاهُمْ عَذَابَ الْجَحِيمِ (٥٦) فَضْلًا مِّن رَّبِّكَ
ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ (٥٧) فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ
لَعَلَّهُمْ يَتَذَكَّرُونَ (٥٨) فَارْتَقِبْ إِنَّهُم مُّرْتَقِبُونَ (٥٩)
These people emphatically say: “We shall die only this
first death and after this we shall not be raised to life; so bring back to us
our fathers, if you are truthful.” (34-36)
Are they better or the people of Tubba‘ and those who were
before them? We destroyed them. Indeed, they were a defiant people. (37)
And We did not create the heavens and the earth and all
that is between them for amusement. We did not create them but for a purpose,
but most of them are not aware of this fact. Indeed, the Day of Judgement is the
appointed time for all. On that Day, no relative shall be of any benefit to a
relative nor shall they be helped. Except those to whom God shows mercy. Indeed,
He alone is the Mighty One, the Merciful. (38-42)
The tree of the Zaqqūm shall be the food of the sinners.
Like dregs of oil; it will sizzle in the belly the way hot water sizzles. Seize
him and drag him into the depths of Hell; then pour out the punishment of hot
water over his head. Taste this! You posed to be very powerful and honourable.
This is the very thing about which you remained doubtful. (43-50)
As for the righteous, they shall dwell in a peaceful place
amid gardens and fountains. They will be dressed in sundus and istabraq sitting
opposite one another. Thus shall be the God-fearing treated. And We shall wed
them to large-eyed houris. They shall ask for every kind of fruit, with peace.
Here, after their first death, they shall not taste death again and God
protected them from the torment of Hell. This will be specially because of your
God’s grace. This indeed is great success. (51-57)
Explanation
إِنَّ هَؤُلَاء لَيَقُولُونَ (٣٤) إِنْ هِيَ إِلَّا مَوْتَتُنَا
الْأُولَى وَمَا نَحْنُ بِمُنشَرِينَ (٣٥)
The verse states that these people very emphatically claim
that the threat of the Day of judgement is mere bluff. Death is only faced once
– and that is in this world. There is no other death or life after this.
فَأْتُوا بِآبَائِنَا إِن كُنتُمْ صَادِقِينَ (٣٦)
In order to substantiate their claim stated earlier, they
would demand of the believers to bring back any of their forefathers to life if
they were truthful in saying that there is life after death; if the believers
met their demand, they would regard life after death to be a reality. This
subject is discussed in Sūrah Jāthiyah in the following words:
وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ مَّا كَانَ
حُجَّتَهُمْ إِلَّا أَن قَالُوا ائْتُوا بِآبَائِنَا إِن كُنتُمْ صَادِقِينَ (45:
25) (and when Our clear verses about life after death are recited to
them, their only argument is: “if you are true in your claim, bring back to us
our fathers!” (45:25)). The Qur’ān has regarded this to be their only argument,
and after referring to it has just ignored it and not even refuted it. This is
an allusion to the fact that such is the nonsensical nature of their only
argument in which they take pride that it does not even need to be commented
upon.
أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ وَالَّذِينَ مِن قَبْلِهِمْ
أَهْلَكْنَاهُمْ إِنَّهُمْ كَانُوا مُجْرِمِينَ (٣٧)
The nation of Tubba‘ refers to the Tabābi‘ah of Yemen who
were very famous in Arabia because of their material might and advancement as
well as for their intellectual abilities. Arab poets have eulogized them a lot.
In response to the previously mentioned claim of the
Quraysh, the Qur’ān has asked them to speak up if they are superior to the
nation of the Tubba‘ viz a viz material might and advancement and intellectual
abilities, and if in spite of the superiority of the nation of the Tubba‘ the
Almighty destroyed them – neither did their material might benefit them nor
their intellectual prowess; so what is the reason for the arrogance of the
Quraysh thinking that no one will be able to seize them? When the Almighty
destroyed people more powerful than them, why can’t He destroy them? Earlier
nations too met with a similar fate. The people of the ‘Ād, the Thamūd and some
other nations were superior to the Quraysh in every respect; but when they
became rebellious against God, the Almighty destroyed them. So what superiority
and eminence do the Quraysh have that they will always remain in favour with God
even though they are more rebellious than these ancient nations? What counts for
God is character and morality and not material wealth and riches nor grand
mansions nor atom bombs and missiles. When nations become morally corrupt, the
Almighty destroys them with the very same bombs they made to destroy other
nations, and thus they are forced to commit suicide with their own weapons.
Examples of God’s law of retribution are found in this
world and are found so abundantly that they are uncountable. So why should such
a Day of reward and punishment be doubted on which the Almighty shall reward and
punish individuals the way He rewarded and punished nations in this world.
وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا
لَاعِبِينَ (٣٨) مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَكِنَّ أَكْثَرَهُمْ لَا
يَعْلَمُونَ (٣٩)
In the afore-mentioned paragraphs, historical evidence as
well as evidence from the world around man was presented to substantiate reward
and punishment. In these verses, argument for the same is drawn from the
attributes of God and from what they morally and intellectually entail. The
verse states that the Almighty has not created the heavens and the earth and
what is between them for amusement; on the contrary, He has created them for a
higher purpose and a true objective. It is an essential requirement of this true
objective that one day this world cease to exist and after that a day come when
the Creator rewards those who spent their lives in accordance with God’s will,
and punishes those who remained disobedient. If such a day does not come and
this world continues without end or ends abruptly such that neither its pious
inhabitants are rewarded nor the evil ones punished, then this means that its
Creator, God forbid, is a merry-maker who while sitting in the heavens is
witnessing a drama of the oppression and the oppressed, and when gets bored from
watching this drama, He will dismantle this world or perhaps this drama will
continue unabated forever. Obviously, this notion is such a wrong estimation
about the merciful and wise creator of this world that cannot even be imagined.
It is strange however that the majority is inflicted with this notion and is
absolutely unaware of its consequences.
The fact that this is a deviant notion has been explained
in detail in the exegesis of the previous sūrahs. Hence, I will content myself
here with this brief comment.
إِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ أَجْمَعِينَ (٤٠)
Stated in this verse is the essential outcome of the fact
that this world has been created with a true objective: it is against the
knowledge, justice, wisdom and mercy of God that this world continues the way it
is or ends abruptly; it is essential that a day come in which the Almighty sits
in His chair of justice and decides the affairs of all. As a result, those who
spent their lives in an upright manner will be rewarded and those who spent
their lives in transgression and usurpation will be bear punishment. That day
will be the day on which perfect justice manifests itself and no one will escape
from it. The small and the big, the rulers and the ruled, the beggar and the
king – all will be called to justice and such will be this justice that neither
will any reality remain hidden nor will anyone be able to cause hindrance to the
justice being dispensed. The word أَجْمَعِيْنَ should
be specially paid attention to.
يَوْمَ لَا يُغْنِي مَوْلًى عَنْ مَّوْلًى شَيْئًا وَلَا هُمْ
يُنْصَرُونَ (٤١)
The word مَوْلًى is used for
members of a family and tribe who are related to a person through his blood and
lineage and who have mutual feelings of support and unity. The verse states that
that day will be of such selfishness that no relative will be of any benefit to
another relative.
The expression وَلَا هُمْ يُنصَرُونَ
points to the fact that there will be no other source of help either. It is
evident from contextual indication that this help refers to the help which the
Idolaters of Arabia expected from their deities.
إِلَّا مَنْ رَّحِمَ اللهُ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ
(٤٢)
The verse says that on that day only those who are blessed
with God’s grace will succeed and only those receive His grace who are worthy of
it. God is powerful and at the same time He is also merciful. No one will be
able to bail out people seized by Him. And no one will be able to deprive people
who are worthy of His mercy. In other words, people should fear Him alone and
expect mercy from Him alone as well.
إِنَّ شَجَرَةَ الزَّقُّومِ (٤٣) طَعَامُ الْأَثِيمِ (٤٤)
كَالْمُهْلِ يَغْلِي فِي الْبُطُونِ (٤٥) كَغَلْيِ الْحَمِيمِ (٤٦)
Earlier, the Day of Judgment was mentioned. Here what will
befall the sinners as a result of the verdicts delivered therein is depicted. It
is stated that the tree of cactus will provide subsistence to the sinners. This
cactus is the cactus of Hell; hence, only God knows what it actually is. We can
only vaguely imagine it by drawing an analogy from the cactus of this world. We
cannot grasp what it actually is.
People have translated the word مُهْل
variously. By giving preference to its etymological construction, I have
translated it as the sediment of oil. The verses say that it will seethe in the
bellies of the sinners the way the sediment of oil does, and shall sizzle the
way water sizzles.
In other words, this food will boil the way the sediment of
sour oil boils viz a viz its intensity, heat and bitterness and will sizzle like
sizzling water. When oil is heated, it gets very hot but it does not sizzle;
when water is heated it sizzles as well. Here in this simile both facets of
heating are combined.
خُذُوهُ فَاعْتِلُوهُ إِلَى سَوَاء الْجَحِيمِ (٤٧) ثُمَّ
صُبُّوا فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ (٤٨)
Giving due consideration to eloquence, it is suppressed
that the above words will be proclaimed to these people from God. The source of
this proclamation is not mentioned; only the proclamation itself is cited. In
other words, the wardens of Hell will be directed to seize these people and drag
them to the depth of Hell and spill buckets of boiling water on them as a
sizzling punishment.
ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ (٤٩) إِنَّ هَذَا مَا
كُنتُم بِهِ تَمْتَرُونَ (٥٠)
This statement can be an expression of the situation that
will befall these people and it can also be interpreted to be made by the
wardens. Each one of them will be told that they posed to be very powerful and
honourable in the previous world and as a result arrogantly denied this Day;
today they should taste its torment; this is the same thing about which they
created all sorts of doubts.
إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ (٥١) فِي جَنَّاتٍ
وَعُيُونٍ (٥٢)
After depicting of the fate of the sinners, the verses
portray the fate of the God-fearing: they will reside in a peaceful place; they
will neither have any fear there nor any sorrow. They will be amidst orchards
and fountains, and they will have no fear that anyone snatch away these
blessings from them or that the blessings cease or that they be regarded
accountable for any of them.
يَلْبَسُونَ مِن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَقَابِلِينَ (٥٣)
Sundus (سُندُس) and istbaraq (إِسْتَبْرَق)
are the names of silk cloth. Some people have distinguished between them with
regard to their thickness. However, since these fabrics belong to Paradise, such
a distinction is unimportant. Only God knows what actually they will be like.
The word مُّتَقَابِلِينَ here
refers to the fact that these people will face one another. As per the
linguistic construction of the verses, verbs like
يَجْلِسُوْنَ (sitting) or يَتَّكِئُوْنَ
(sitting while being supported by cushions etc) will be considered as understood
to be present here. In other words, they will be sitting face to face wearing
attires of sundus and istabraq. Sitting facing one another shows that they will
be dear to one another and will enjoy the confidence of one another. Since they
gave noble advice to one another in the previous world, its noble recompense
will be evident to them. For this reason, they will sit with one another whole
heartedly. On the other hand, the disbelievers and their leaders will hurl
insults at each other.
كَذَلِكَ وَزَوَّجْنَاهُم بِحُورٍ عِينٍ (٤٥) يَدْعُونَ فِيهَا
بِكُلِّ فَاكِهَةٍ آمِنِينَ (٥٥)
The verse states that as culmination of their bliss, the
Almighty will have them wedded to large-eyed houris, In Arabic literature, this
epithet signifies the pinnacle of beauty of a woman.
The subsequent verse says that for them will be all kinds
of fruit in abundance. Whatever fruit they want, they will demand from dutiful
attendants. Neither will they have any fear of reduction in fruits nor any fear
of being deprived of this bliss nor will they have any fear of death. They will
be shielded from all fears and enjoy eternal bliss.
لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَى
وَوَقَاهُمْ عَذَابَ الْجَحِيمِ (٥٦) فَضْلًا مِّن رَّبِّكَ ذَلِكَ هُوَ الْفَوْزُ
الْعَظِيمُ (٥٧)
The first implies that after the death they tasted in this
world, they will never taste it again. Both their life and its pleasure will be
abiding. They are rid of death and their Lord shielded them from Hell. This is a
special favour to them by the Prophet’s Lord, and this, in reality, is the
supreme triumph and not the one which the slaves of this world have given their
hearts to and have been so infatuated with their love that they think that the
life of this world is all that there is; after this, there is no life or death.
Section IV: Verses (58-59)
Readers may recall that this sūrah began with the mention
of the Qur’ān’s exaltedness: it is indeed a great favour which the Almighty has
blessed the Arabs with. If they duly honour and value it, they will be blessed
with great success both in this world and in that to come. However, if out of
arrogance they do not duly value it, they should remember that this great favour
can become an equally great torment for them, and they will only hasten their
own destruction both in this world and in that to come. After this introductory
topic, the sūrah went on to state arguments which substantiate the veracity of
the Qur’ān. Now at the end, the same subject discussed in the introduction is
recalled from a new aspect. It is as if the sūrah ends on the same subject on
which it began. Several examples of this style of similarity between the opening
and the closing verses of a sūrah can be seen in earlier sūrahs. In the speeches
of eloquent orators as well, subtle example of this style can be seen. An orator
generally ends his speech by reminding the audience of the topic with which he
began it. This is because a complete reminder is sounded to them in the end.
Readers may now proceed to recite the verses.
Text and Translation
فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ
يَتَذَكَّرُونَ (٥٨) فَارْتَقِبْ إِنَّهُم مُّرْتَقِبُونَ (٥٩)
Thus We have efficiently adorned this Qur’ān in your own
tongue so that they may receive reminder. Wait you then; they too are waiting.
(59)
Explanation
فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ
يَتَذَكَّرُونَ (٥٨)
The letter فَ indicates the
affinity with the subject of the previous sections of the sūrah. The aspect in
which this affinity exists is already referred to above.
The word تِيْسِيْر means to make
something appropriate and suitable for a purpose and to make it firm and sound
in all aspects. The expression يَسَّرَ الفَرَسَ لِلرٌّكُوْب
would mean to make a horse ready for riding by adorning it with a bridle,
saddle, stirrups and other relevant things. The expression
يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ would mean to adorn the Qur’ān with all
that is necessary to make it appropriate for education and reminding. People who
have interpreted this verse to mean that the Qur’ān is a very easy and bland
book have not been able to grasp the essence of the word. No doubt that the
Qur’ān is also an easy book; however, this ease is a reference to its higher
objective of teaching and reminding people for which the Almighty has revealed
it. This objective has multifarious aspects, and since the Qur’ān
comprehensively covers all these aspects as well as their essential
consequences, it contains many difficult and intricate aspects. However, to
effectively communicate these aspects to the hearts of people, it has adopted
such majestic styles which cannot be emulated by anyone. However, these things
themselves require deep deliberation because they relate to wisdom, and wisdom
requires deep deliberation. I have alluded to some aspects of this issue in the
explanation of verse ninety seven of Sūrah Maryam and God willing, I will
attempt to shed more light on this issue in the exegesis of Sūrah Qamar.
The word بِلِسَانِكَ refers to
the pure and unadulterated language of the Quraysh which was best archetype of
eloquent Arabic, and the Prophet (sws) was best exemplar of this eloquent
Arabic. This is a reference to a very important aspect of the taysīr of the
Qur’ān: to conclusively communicate the truth to the Quraysh, the Almighty has
revealed this Book in the language of the Prophet (sws) which is the best
exemplar of the language of the Quraysh. If they do not understand the Qur’ān
even in this language, then this is no fault of the Book; rather, it is their
own fault for which the Prophet (sws) is not responsible.
The words لَعَلَّهُمْ يَتَذَكَّرُونَ
express the purpose of the revelation of the Qur’ān in a very elaborate and
thorough manner: to receive reminder. This means that they be reminded of
whatever the Almighty has inherently granted their intellect and nature, learn a
lesson from the signs which are found within man and in the world outside him
and bear in mind the guidance received from the previous prophets, in particular
their great ancestor Abraham (sws). The Qur’ān is reminding them of all these
things in the best of languages and in the best of styles. Concealed in these
words is also the warning that if they are not prepared to be reminded, then
they should get ready to meet the fate destined by God for such rebellious
people. Moreover, their own history also reminds them of this fate.
فَارْتَقِبْ إِنَّهُم مُّرْتَقِبُونَ (٥٩)
This verse clearly expresses the hidden warning that was
concealed in the previous verse. In other words, if these people are not
prepared to benefit from this Book and insist that they will only believe after
observing the punishment they are being threatened with, then like them, the
Prophet (sws) too should wait for this punishment. On this punishment hinges the
judgement. Readers may take a look at the explanation of verse ten.
By the grace of God, with these lines, I come to the end of
the tafsīr of this sūrah. فالحمد لله على إحسانه (so
gratitude be to God for His favour)
Rahmānābād,
22nd May 1976 AD
22nd Jumādī al-Thanī 1396 AH
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