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Section IV: Verses (51-67)
In the succeeding verses, it is explained
that God gave the same religion to all the messengers but
their nations split it up. Now each of them is engrossed with
what it has and is not willing to hear anything against it.
After that, Muhammad (sws) is assured and asked to give some
more respite to his people; they are very happy at their
worldly achievements and think that they have gained a lot.
The fact is that they are only preparing their doom without
realizing it. The real achievements are today being reaped by
those who fear God and are professing faith in His
revelations. Indeed, they are the destined winners of this
course. As far as these megalomaniacs are concerned, very soon
the time will come when they will lament their misfortune but
to no avail.
Readers may proceed to study these verses
in the light of this background.
Text and Translation
یٰۤاَیُّهَا الرُّسُلُ کُلُوۡا مِنَ
الطَّیِّبٰتِ وَ اعۡمَلُوۡا صَالِحًا
اِنِّیۡ بِمَا تَعۡمَلُوۡنَ عَلِیۡمٌ . وَ اِنَّ هٰذِهِ
اُمَّتُکُمۡ اُمَّةً وَّاحِدَةً وَّ اَنَا رَبُّکُمۡ
فَاتَّقُوۡنِ . فَتَقَطَّعُوۡا اَمۡرَهُمۡ بَیۡنَهُمۡ زُبُرًا
کُلُّ حِزۡبٍۭ بِمَا لَدَیۡهِمۡ فَرِحُوۡنَ . فَذَرۡهُمۡ
فِیۡ غَمۡرَتِهِمۡ حَتّٰی حِیۡنٍ . اَیَحۡسَبُوۡنَ اَنَّمَا
نُمِدُّهُمۡ بِهِ مِنۡ مَّالٍ وَّ بَنِیۡنَ . نُسَارِعُ لَهُمۡ
فِی الۡخَیۡرٰتِ
بَلۡ لَّا یَشۡعُرُوۡنَ . اِنَّ الَّذِیۡنَ هُمۡ مِّنۡ
خَشۡیَةِ رَبِّهِمۡ مُّشۡفِقُوۡنَ . وَ الَّذِیۡنَ هُمۡ بِاٰیٰتِ
رَبِّهِمۡ یُؤۡمِنُوۡنَ . وَ الَّذِیۡنَ هُمۡ بِرَبِّهِمۡ لَا
یُشۡرِکُوۡنَ . وَ الَّذِیۡنَ یُؤۡتُوۡنَ مَاۤ اٰتَوۡا وَّ
قُلُوۡبُهُمۡ وَجِلَةٌ اَنَّهُمۡ اِلٰی رَبِّهِمۡ رٰجِعُوۡنَ .
اُولٰٓئِكَ یُسٰرِعُوۡنَ فِی الۡخَیۡرٰتِ وَ هُمۡ لَهَا
سٰبِقُوۡنَ . وَ لَا نُکَلِّفُ نَفۡسًا اِلَّا وُسۡعَهَا وَ
لَدَیۡنَا کِتٰبٌ یَّنۡطِقُ بِالۡحَقِّ وَ هُمۡ لَا یُظۡلَمُوۡنَ
. بَلۡ قُلُوۡبُهُمۡ فِیۡ غَمۡرَةٍ مِّنۡ هَذَا وَ لَهُمۡ
اَعۡمَالٌ مِّنۡ دُوۡنِ ذٰلِكَ هُمۡ لَهَا عٰمِلُوۡنَ . حَتّٰۤی
اِذَاۤ اَخَذۡنَا مُتۡرَفِیۡهِمۡ بِالۡعَذَابِ اِذَا هُمۡ
یَجۡـَٔرُوۡنَ . لَا تَجۡـَٔرُوا الۡیَوۡمَ اِنَّکُمۡ مِّنَّا
لَا تُنۡصَرُوۡنَ . قَدۡ کَانَتۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ
فَکُنۡتُمۡ عَلٰۤی اَعۡقَابِکُمۡ تَنۡکِصُوۡنَ .
مُسۡتَکۡبِرِیۡنَ بِهِ سٰمِرًا تَهۡجُرُوۡنَ . (51۔67)
O Messengers! Eat pure things and do
righteous deeds. I fully know whatever you do. And this ummah
of yours is a single ummah and I am your Lord. So, keep
fearing Me. (51-52)
Thus the ummahs split among them their
religion into pieces. Now each group is engrossed in whatever
it has. So, leave them for some days in this frenzy of theirs.
Do they think that We are increasing their wealth and
children, then We are increasing their well-being? In fact,
they are unaware of the actual reality. (53-56)
Indeed, those who are always scared of
their Lord’s fear and who believe in the revelations of their
Lord and who do not associate partners with their Lord and
those who when give something for His cause, give with their
hearts trembling that they have to return to their Lord – it
is these people who are taking the lead in good works and they
shall certainly acquire them – and We do not burden a soul
beyond its capacity and with Us is a book which shall
accurately disclose and not the slightest injustice shall they
suffer. (57-62)
In fact, their hearts are indifferent to it
and they have some other involvements besides this. They shall
remain engrossed in them until when We seize their affluent
with torment, they will start pleading. Do not plead and
implore now. We shall not the slightest help you now. When My
revelations were recited to you, you would turn to run away
with arrogance, as if you are leaving a story-teller. (63-67)
Explanation
یٰۤاَیُّهَا الرُّسُلُ کُلُوۡا مِنَ
الطَّیِّبٰتِ وَ اعۡمَلُوۡا صَالِحًا
اِنِّیۡ بِمَا تَعۡمَلُوۡنَ عَلِیۡمٌ .(51)
This is a reference to the guidance given
by God to all His messengers. The purpose is to show that the
messengers followed this guidance and invited their respective
people to follow it. However, their people because of their
polytheistic superstitions proscribed wholesome and pure
edibles and regarded unwholesome and impure edibles as
allowed. Thereby they disobeyed their messengers and took to
disbelief.
The last part of the verse “I fully know
whatever you do” carries both assurance and warning: if people
do good deeds, they are in God’s knowledge and will be fully
rewarded by Him, and if they do evil deeds, these too are in
God’s knowledge and they will not be left by Him without
punishing them.
وَ اِنَّ هٰذِهِ اُمَّتُکُمۡ اُمَّةً
وَّاحِدَةً وَّ اَنَا رَبُّکُمۡ فَاتَّقُوۡنِ . فَتَقَطَّعُوۡا
اَمۡرَهُمۡ بَیۡنَهُمۡ زُبُرًا
کُلُّ حِزۡبٍۭ بِمَا لَدَیۡهِمۡ فَرِحُوۡنَ .(52۔53)
All messengers of God have invited people
to the same religion and all these messengers form a single
ummah and tried making people into a single ummah as well. God
alone is the Lord of all.
In other words, instead of accepting this
actual reality, these ummahs split the single religion into
pieces because of mutual malice and now each is engrossed in
what it has. In verses 92-93 of Surah al-Anbiya’ after
referring to the message of all prophets, precisely the same
premise is stated thus: اِنَّ
هٰذِهِۤ اُمَّتُکُمۡ اُمَّةً وَّاحِدَةً وَّ اَنَا رَبُّکُمۡ
فَاعۡبُدُوۡنِ وَ تَقَطَّعُوۡا اَمۡرَهُمۡ بَیۡنَهُمۡ
(All this is a one ummah of yours and I only am your Lord. So,
worship Me alone. And they tore their religion into pieces
between themselves).
The same topic has been mentioned in even
more detail in Surah al-Baqarah in these words:
کَانَ النَّاسُ اُمَّةً وَّاحِدَةً فَبَعَثَ
اللّٰهُ النَّبِیِّنَ مُبَشِّرِیۡنَ وَ مُنۡذِرِیۡنَ
۪ وَ اَنۡزَلَ مَعَهُمُ الۡکِتٰبَ بِالۡحَقِّ لِیَحۡکُمَ
بَیۡنَ النَّاسِ فِیۡمَا اخۡتَلَفُوۡا فِیۡهِ وَ مَا اخۡتَلَفَ
فِیۡهِ اِلَّا الَّذِیۡنَ اُوۡتُوۡهُ مِنۡ بَعۡدِ مَا
جَآءَتۡهُمُ الۡبَیِّنٰتُ بَغۡیًا بَیۡنَهُمۡ .(2: 213)
Mankind was just a single community. [Then
differences arose between them.] So, God sent forth prophets
as bearers of glad tidings and as warners, and with them He
sent down the Book as the decisive truth so that it may settle
between people the matter in which they had differed with one
another. And only they differed in it to whom it was given
after very clear admonitions had come to them because of
malice for one another. (2:213)
Here readers may well try to fully
understand the stance of the Qur’an regarding the prophets and
their nations. Though this has been fully explained in the
exegesis of Surah al-Baqarah and Surah al-Anbiya, yet by not
properly understanding it people have been inflicted with
great misconceptions. For this reason, the following details
are presented.
The Qur’an does not accept that the prophets and messengers
who came to this world invited people towards separate
religions and created separate ummahs. On the contrary, it
claims that every prophet struggled to set up only one ummah –
the Muslim ummah. When nations tainted this religion, God sent
other prophets and messengers to reform this state of affairs.
Those prophets and messengers did not present anything but the
real religion; they expended all their efforts to make people
adhere to the real religion and if and when it was according
to God’s wisdom, they explained the requirements of this
religion even further. The Qur’an is the last rung of this
blessed ladder. It has presented the real religion – to which
Adam (sws) and Noah (sws) all the way to Jesus (sws) called
people – in its original pristine form. Whatever aspects of
this religion that needed completion were completed by the
last prophet of God who came in accordance with the prophecies
of the previous ones. As such, all nations have this same
religion. However, because of prejudice and narrow-mindedness,
nations opposed it and now each group is engrossed in whatever
part it has, however much adulterated and incomplete it may
be. It may be kept in mind that this has been stated as an
assurance to the Prophet (sws): he should not fret over them
for such unfortunate are they that they do not want to benefit
from their own lost treasure.
فَذَرۡهُمۡ فِیۡ غَمۡرَتِهِمۡ حَتّٰی حِیۡنٍ
.(54)
The word غَمۡرَةٌ
means the frenzy of indifference. The verse addresses the
Prophet (sws) and tells him that he has cautioned and prodded
them to a great extent and they still are not prepared to mend
their ways; so, now he should leave them alone for soon they
will see the fate of this negligence. The expression
حَتّٰی حِیۡنٍ
refers to the time period that has been prescribed for them
and which is now about to expire.
. اَیَحۡسَبُوۡنَ اَنَّمَا نُمِدُّهُمۡ بِهِ
مِنۡ مَّالٍ وَّ بَنِیۡنَ . نُسَارِعُ لَهُمۡ فِی الۡخَیۡرٰتِ
بَلۡ لَّا یَشۡعُرُوۡنَ .(55۔56)
The words مَّالٍ
وَّ بَنِیۡنَ signify worldly
affluence in a comprehensive way. The implication is that the
real reason for their frenzy and negligence is their worldly
riches and prosperity and this has lulled them into a deep
slumber. They think that this life of luxury is proof of their
success and these successes and triumphs will continue to
increase and therefore their jubilation should not be dampened
by the warnings of a warner. The verse informs them that they
have drawn a wrong conclusion with regard to their prosperity.
What they are regarding to be their success is actually a
noose that is going to gradually tighten around their neck:
this respite is going to soon end and they will then be seized
by God. Unfortunately, because of their thick-headedness they
do not realize this.
اِنَّ الَّذِیۡنَ هُمۡ مِّنۡ خَشۡیَةِ
رَبِّهِمۡ مُّشۡفِقُوۡنَ . وَ الَّذِیۡنَ هُمۡ بِاٰیٰتِ
رَبِّهِمۡ یُؤۡمِنُوۡنَ . وَ الَّذِیۡنَ هُمۡ بِرَبِّهِمۡ لَا
یُشۡرِکُوۡنَ . وَ الَّذِیۡنَ یُؤۡتُوۡنَ مَاۤ اٰتَوۡا وَّ
قُلُوۡبُهُمۡ وَجِلَةٌ اَنَّهُمۡ اِلٰی رَبِّهِمۡ رٰجِعُوۡنَ .
اُولٰٓئِكَ یُسٰرِعُوۡنَ فِی الۡخَیۡرٰتِ وَ هُمۡ لَهَا
سٰبِقُوۡنَ . (57۔61)
Here readers should take another look at
the first ten verses of the surah. The believers who were
given glad tidings of success there are mentioned here again
in slightly different words. Following are their traits that
have been enumerated here. These are the traits of Muslims who
in seeking the pleasure of God had turned away from all
worldly attractions even if this meant endangering their
lives.
Their first quality is that they are scared
of God’s fear all the time. This is evident from their
prayers. Thus earlier in verse 2, it was said: هُمۡ
فِیۡ صَلَاتِهِمۡ خَشِعُوۡنَ.
Their second quality is:
هُمْ بِاٰیٰتِ رَبِّهِمۡ یُؤۡمِنُوۡنَ.
They do not make fun of God’s revelations like the arrogant;
in fact, when these revelations are recited to them by God’s
messenger they believe in them and follow them.
Their third quality is:
هُمۡ بِرَبِّهِمۡ لَا یُشۡرِکُوۡنَ.
They fully trust their Lord and do not associate anyone with
Him.
Their fourth quality is:
یُؤۡتُوۡنَ مَاۤ اٰتَوۡا وَّ قُلُوۡبُهُمۡ
وَجِلَةٌ اَنَّهُمۡ اِلٰی رَبِّهِمۡ رٰجِعُوۡنَ.
They spend for the cause of God and never do this to show off
or to show conceit; they always do so to seek His pleasure
since one day they will have to face Him. The words
اَنَّهُمۡ اِلٰی رَبِّهِمۡ رٰجِعُوۡن
(that they have to return to their Lord), in my opinion, occur
as an explanation of وَجِلَةٌ.
They explain the reason of the fear they have in their hearts.
The words
اُولٰٓئِكَ یُسٰرِعُوۡنَ فِی الۡخَیۡرٰتِ وَ هُمۡ لَهَا
سَبِقُوۡنَ imply that these people
are trying to take the initiative in doing righteous deeds and
will be rewarded for them and those who regard the respite
given to them as their success are actually blindly running
into the tunnel of their destruction. This verse occurs in
contrast to verse 56 (نُسَارِعُ
لَهُمۡ فِی الۡخَیۡرٰتِ) earlier and
an explanation of verse 1 (قَدۡ
اَفۡلَحَ الۡمُؤۡمِنُوۡنَ) of this
surah.
A comparison between the two verses shows
that in verse 56, it was said: “We are increasing their
well-being” and here the words are: “it is these people who
are taking the lead in good works.” This comparison refers to
the fact that whatever a person gets in this world is from God
and it is not given to him as a gift; it is rather a trial for
him. However, whatever a person will get in the Hereafter will
be the consequence of his efforts; thus whoever wants to take
the lead, should do so in this sphere and not in the one
everything of which is temporary and given as a trial.
وَ لَا نُکَلِّفُ نَفۡسًا اِلَّا وُسۡعَهَا
وَ لَدَیۡنَا کِتٰبٌ یَّنۡطِقُ بِالۡحَقِّ وَ هُمۡ لَا
یُظۡلَمُوۡنَ . (62)
As a parenthetical sentence, this verse
gives assurance and glad tidings to the believers similar to
the glad tidings given to them at the end of Surah al-Baqarah.
The implication is that this no doubt is a trial but they
should rest assured that God does not put those who take the
lead for His cause in a trial that is beyond their capacity.
They should be content that whatever hardships, whether great
or small, they are bearing for God’s cause are written in a
register with Him. On the Day of Judgement, that register will
present the exact record of the deeds of people; everyone will
be judged accordingly and will suffer not the slightest
injustice.
بَلۡ قُلُوۡبُهُمۡ فِیۡ غَمۡرَةٍ مِّنۡ هَذَا
وَ لَهُمۡ اَعۡمَالٌ مِّنۡ دُوۡنِ ذٰلِكَ هُمۡ لَهَا عٰمِلُوۡنَ
. حَتّٰۤی اِذَاۤ اَخَذۡنَا مُتۡرَفِیۡهِمۡ بِالۡعَذَابِ اِذَا
هُمۡ یَجۡـَٔرُوۡنَ . (63۔64)
This sentence beginning with
بَلۡ (in fact)
relates to the misconception of the arrogant stated earlier:
they regarded their prosperity and affluence to be a proof of
their good deeds in this world and of their good fate in the
Hereafter. Earlier, after stating this misconception, the
discourse had shifted to the believers. Now once again the
same topic is brought up. It is said that the hearts of these
people are indifferent to the warnings of the messenger and
they are engrossed in their frenzied engagements. They find no
attraction in the deeds of the believers mentioned in verses
57-60. The deeds that interest them are different and they are
absorbed in them. Ultimately, when God’s scourge seizes them,
they will implore and beg but to no avail.
The word یَجۡـَرُ
means “implore and plead.”
مُتۡرَفِیۡن means
“the rich and the prosperous.” The punishment of denying a
messenger actually comes for the rich because it is they who
have real malice and animosity for his warnings. However,
others who do not belong to their category but have become
pawns in the hands of the rich because of their own misdeeds
are also included in the sphere of this punishment. Thus they
too are subjected to this scourge.
لَا تَجۡـَٔرُوا الۡیَوۡمَ اِنَّکُمۡ مِّنَّا
لَا تُنۡصَرُوۡنَ . قَدۡ کَانَتۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ
فَکُنۡتُمۡ عَلٰۤی اَعۡقَابِکُمۡ تَنۡکِصُوۡنَ. (65۔66)
The implication of the verse is that after
their attitude of aversion in the previous world, they should
not expect any lenience from God. Nor will there be anyone
else beside Him who will be of help to them. In the anecdote
of the Pharaoh too, exactly the same situation was mentioned:
he too had acknowledged the Lord of Moses (sws) and Aaron (sws)
when he was surrounded by stormy waves but this was not deemed
acceptable. He was t that told that the time for accepting
faith had expired.
It has been referred to earlier that this
statement in the verse could be uttered from the mouth and
could also be a portrayal of the situation.
مُسۡتَکۡبِرِیۡنَ بِهِ سٰمِرًا تَهۡجُرُوۡنَ
. (67)
Our exegetes have faced a lot of difficulty
in the interpretation of this verse. It would require great
space to cite their opinions and then critically evaluate
them. For this reason, I will just present my own
interpretation here.
The preposition ب
after مُسۡتَکۡبِرِیۡنَ
evidences the fact that this word encompasses the meaning of
making fun. Examples of this usage can be seen in the previous
sections of this exegesis. A group of exegetes regard the
antecedent of the pronoun to be
اٰیٰتِ (revelations) mentioned in
the previous verse, and interpret it to refer to
ذِكْر (reminder)
andكِتَاب (the
book). This interpretation cannot be regarded as
linguistically incorrect. The words
اٰیت,
ذِكْر andكِتَاب
are mentioned synonymously in the
Qur’an. However, in my opinion, this is over-stretching and is
not needed. At times, the antecedent of a pronoun is not
mentioned in words; it is evident from the discourse and
concomitant indications determine it. Examples of this usage
occur both in the Qur’an and in classical Arabic poetry.
Several examples of it can be seen in the previous sections of
this book and some very eloquent ones are coming up in the
last chapter. For this reason, I believe that the antecedent
of this pronoun is the messenger whose rejection and being
mocked at is discussed in this surah and whose recital of
verses is mentioned in verse 66 earlier in the words:
قَدۡ کَانَتۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ.
The word سٰمِرًا
means “a story-teller.” It can be the object of the verb and
can also be regarded as hal (state) from the genitive pronoun
in بِہٖ.
Several examples of such types of hal have occurred earlier in
this exegesis.
The word
تَهۡجُرُوۡنَ is used in its
conventional meaning: “to leave.” There is no need to
interpret it in a different way.
If one feels satisfied with this parsing of
the discourse, then what is said from
لَا تَجۡـَرُوا الۡیَوۡمَ
until now can thus be stated in simple words: There is no use
in pleading and shouting; neither will God hear your wailings
nor can anyone else save you from Him; the time to please Him
was when His messenger of delivering His revelations; but such
was their senselessness that they would evade him with great
arrogance while making fun of him as if he was a story-teller
not worth listening to.
It may be kept in mind that when the
Prophet (sws) narrated the anecdotes of the previous nations
before the affluent people of the Quraysh, they made fun of
him instead of learning a lesson. They tried to lead away
their masses saying that he told nothing but anecdotes of the
past.
Section V: Verses (69-92)
In the succeeding verses, the disbelievers
are rebuked on their careless attitude. After that, the
Prophet (sws) is sounded assurance: he should not lose hope
because of their stubbornness and arrogance; he is on the
right path and these people have deviated from it; they will
observe their fate with their eyes. If God inflicts any
calamity on them to warn them, even then they do not realize.
In fact, as soon as the calamity leaves them, they return to
their ill-ways. After this, the signs found within a human
being and the ones outside him are referred to so that people
reflect and stop behaving in an indifferent way. However, in
response, they regarded all the warnings of the messenger to
be anecdotes of the past. After this, their attention is
directed at their contradictory views by posing a question: on
the one hand, they accept and declare the truth, but then they
lose their senses and state the opposite and wander away into
error.
Readers may now proceed to study these
verses.
Text and Translation
اَفَلَمۡ یَدَّبَّرُوا الۡقَوۡلَ اَمۡ
جَآءَهُمۡ مَّا لَمۡ یَاۡتِ اٰبَآءَهُمُ الۡاَوَّلِیۡنَ (68)
اَمۡ لَمۡ یَعۡرِفُوۡا رَسُوۡلَهُمۡ فَهُمۡ لَهُ مُنۡکِرُوۡنَ
(69) اَمۡ یَقُوۡلُوۡنَ بِهِ جِنَّةٌ
بَلۡ جَآءَهُمۡ بِالۡحَقِّ وَ اَکۡثَرُهُمۡ لِلۡحَقِّ
کَرِهُوۡنَ (70) وَ لَوِ اتَّبَعَ الۡحَقُّ اَهۡوَآءَهُمۡ
لَفَسَدَتِ السَّمٰوٰتُ وَ الۡاَرۡضُ وَ مَنۡ فِیۡهِنَّ
بَلۡ اَتَیۡنَهُمۡ بِذِکۡرِهِمۡ فَهُمۡ عَنۡ ذِکۡرِهِمۡ
مُّعۡرِضُوۡنَ (71) اَمۡ تَسۡـَٔلُهُمۡ خَرۡجًا فَخَرَاجُ
رَبِّكَ خَیۡرٌ وَّ هُوَ خَیۡرُ الرّٰزِقِیۡنَ (72) وَ اِنَّكَ
لَتَدۡعُوۡهُمۡ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ (73) وَ اِنَّ
الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَةِ عَنِ الصِّرَاطِ
لَنٰکِبُوۡنَ (74) وَ لَوۡ رَحِمۡنٰهُمۡ وَ کَشَفۡنَا مَا بِهِمۡ
مِّنۡ ضُرٍّ لَّلَجُّوۡا فِیۡ طُغۡیَانِهِمۡ یَعۡمَهُوۡنَ (75)
وَ لَقَدۡ اَخَذۡنَهُمۡ بِالۡعَذَابِ فَمَا اسۡتَکَانُوۡا
لِرَبِّهِمۡ وَ مَا یَتَضَرَّعُوۡنَ (76) حَتّٰۤی اِذَا
فَتَحۡنَا عَلَیۡهِمۡ بَابًا ذَا عَذَابٍ شَدِیۡدٍ اِذَا هُمۡ
فِیۡهِ مُبۡلِسُوۡنَ (77) وَ هُوَ الَّذِیۡۤ اَنۡشَاَ لَکُمُ
السَّمۡعَ وَ الۡاَبۡصَارَ وَ الۡاَفۡـدَةَ
قَلِیۡلًا مَّا تَشۡکُرُوۡنَ (78) وَ هُوَ الَّذِیۡ
ذَرَاَکُمۡ فِی الۡاَرۡضِ وَ اِلَیۡهِ تُحۡشَرُوۡنَ (79) وَ هُوَ
الَّذِیۡ یُحۡیِ وَ یُمِیۡتُ وَ لَهُ اخۡتِلَافُ الَّیۡلِ وَ
النَّهَارِ
اَفَلَا تَعۡقِلُوۡنَ (80) بَلۡ قَالُوۡا مِثۡلَ مَا قَالَ
الۡاَوَّلُوۡنَ (81) قَالُوۡۤا ءَ اِذَا مِتۡنَا وَ کُنَّا
تُرَابًا وَّ عِظَامًا ءَ اِنَّا لَمَبۡعُوۡثُوۡنَ (82) لَقَدۡ
وُعِدۡنَا نَحۡنُ وَ اٰبَآؤُنَا هَذَا مِنۡ قَبۡلُ اِنۡ هَذَاۤ
اِلَّاۤ اَسَاطِیۡرُ الۡاَوَّلِیۡنَ (83) قُلۡ لِّمَنِ الۡاَرۡضُ
وَ مَنۡ فِیۡهَاۤ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ (84)
سَیَقُوۡلُوۡنَ لِلّٰهِ
قُلۡ اَفَلَا تَذَکَّرُوۡنَ (85) قُلۡ مَنۡ رَّبُّ
السَّمٰوٰتِ السَّبۡعِ وَ رَبُّ الۡعَرۡشِ الۡعَظِیۡمِ (86)
سَیَقُوۡلُوۡنَ لِلّٰهِ
قُلۡ اَفَلَا تَتَّقُوۡنَ (87) قُلۡ مَنۡ بِیَدِهِ
مَلَکُوۡتُ کُلِّ شَیۡءٍ وَّ هُوَ یُجِیۡرُ وَ لَا یُجَارُ
عَلَیۡهِ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ (88) سَیَقُوۡلُوۡنَ
لِلّٰهِ قُلۡ فَاَنّٰی تُسۡحَرُوۡنَ (89) بَلۡ اَتَیۡنٰهُمۡ
بِالۡحَقِّ وَ اِنَّهُمۡ لَکٰذِبُوۡنَ (90) مَا اتَّخَذَ اللّٰهُ
مِنۡ وَّلَدٍ وَّ مَا کَانَ مَعَهُ مِنۡ اِلٰهٍ اِذًا لَّذَهَبَ
کُلُّ اِلٰهۭ بِمَا خَلَقَ وَ لَعَلَا بَعۡضُهُمۡ عَلٰی بَعۡضٍ
سُبۡحٰنَ اللّٰهِ عَمَّا یَصِفُوۡنَ (91) عٰلِمِ
الۡغَیۡبِ وَ الشَّهَادَةِ فَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ (92)
Have these people not reflected on this
word? Or has that come to them which did not come to their
earlier forefathers? Or have they not recognized their
messenger; for this reason, they are denying him? Or they say:
“He is inflicted a little by insanity. This is not insanity.
In fact, he has brought the truth to them but most of them are
averse to the truth. And had the truth been in accordance with
their desires, the heavens and the earth and what is between
them all would have been destroyed. In fact, We have brought
to them their share of reminder. But they are evading their
reminder. (68-71)
Are you asking for some payment from them?
The reward of your Lord is better for you and He is the best
provider of sustenance. And indeed, you are calling them to a
straight path. And those who do not believe in the Hereafter
have gone astray from the straight path. [And if after
inflicting them with a trial, We] had showed mercy to them and
eliminated their hardship, they would have continued to wander
about like while being adamant on their rebelliousness. And We
seized in torment those who were like them, but neither did
they bow to their Lord nor did they plead. Until when We open
the door of a harsh torment to them, they will end up totally
losing hope in it. (72-77)
And it is He Who has made for you ears,
eyes and hearts. Yet, very seldom are you grateful. And it is
He Who has scattered you in the earth; then you will be
gathered towards Him. And it is He Who gives life and death
and in His control is the alternation of the night and the
day. Then do you not understand? (78-80)
In fact, they have said the same thing what
their predecessors had said. They say: “When we die and become
clay and bones, will we be raised to life again? We and before
us our forefathers too were threatened of it. These are only
tales of the ancient.” (81-83)
Ask them: To whom belongs this earth and
those in it, if you know? They will reply: “To God.” Say: So,
do you not receive a reminder from it? Ask: Who is the Lord of
the seven heavens and the glorious throne? They will say: “All
these belong to God.” Say: So, do you not fear this God? Ask:
Who is it that has authority over everything and He gives
refuge but no one other than Him can give refuge, if you know?
They will say: “All this is God’s authority alone.” Say: Then
where do you lose your senses? (84-89)
In fact, We have brought the truth to them
and they are absolute liars. God has not made anyone His
offspring; and neither is there any other deity besides Him.
If such was the case, each deity would have taken his creation
and walked away, and would have attacked another. Exalted is
God from such things they state. He knows the manifest and the
hidden. And far aloft is He from what they associate with Him.
(90-92)
Explanation
اَفَلَمۡ یَدَّبَّرُوا الۡقَوۡلَ اَمۡ
جَآءَهُمۡ مَّا لَمۡ یَاۡتِ اٰبَآءَهُمُ الۡاَوَّلِیۡنَ (68)
The purpose of this and the succeeding
interrogative statements is to express sorrow on the attitude
of the addressees and to rebuke them. The word
الۡقَوۡل (word)
here refers to the Qur’an, evasion from which is mentioned in
the previous verse. Since the statement here expresses sorrow
and rebuke, it is left incomplete. At another, the Qur’an
(47:24) states that their hearts have been bolted. For this
reason, its words are not able to penetrate into them. It is
sheer ignorance to be startled and led away from the Qur’an
because it is against the traditions of their forefathers.
These traditions in themselves are not necessarily correct.
They must also conform to the norms of human nature and
intellect. Moreover, these people are chided to look beyond
them. Their real forefathers are Abraham (sws) and Ishmael (sws).
They were proponents and preachers of this religion. Why don’t
these people follow these noble ancestors and why are they
insisting on following the ancestors who were absolutely
unaware of religion.
اَمۡ لَمۡ یَعۡرِفُوۡا رَسُوۡلَهُمۡ فَهُمۡ
لَهُ مُنۡکِرُوۡنَ (69)
This verse informs the Quraysh of a grave
danger in the light of an established practice of God
mentioned very clearly in the Qur’an. According to this
practice, the Almighty sends a messenger to a nation from
among it to conclusively communicate the truth. If the nation
professes faith in him, God makes it succeed and grants it
authority in the land. On the other hand, if a nation denies
the messenger, it is necessarily destroyed after this
conclusive communication. For this reason, the coming of a
messenger in a nation is a very delicate phase of its life.
Its fate is decided in this period. Unfortunate are those who
do not appreciate the precarious nature of this phase and show
indifference to their messenger.
Thus, the verse actually warns the Quraysh
on their short-sightedness: have they not recognized their
messenger and for this reason are continuing to deny him or
are they denying him intentionally. In the latter case, this
ploy will work badly for them.
اَمۡ یَقُوۡلُوۡنَ بِهِ جِنَّةٌ
بَلۡ جَآءَهُمۡ بِالۡحَقِّ وَ اَکۡثَرُهُمۡ لِلۡحَقِّ
کَرِهُوۡنَ (70)
The verse implies that if in order to fool
their people they say that the messenger is inflicted with
lunacy, then this is a proof of their own lunacy. The
messenger is in no such state. Whatever he is presenting is
the absolute truth and each and every word uttered by him is
going to come true. The fact is that these people have a
strong aversion to the truth and for this reason are calling
the messenger mad. When a patient regards the medicines of his
doctor to be sour and is not prepared to take them, then
instead of regarding himself to be sick he actually regards
the doctor’s advice to be sheer nonsense. Same was the case
with those people. They were not prepared to leave their vices
and adopt the blunt truth. Thus, they regarded the messenger
to be insane so as to hide their own insanity.
وَ لَوِ اتَّبَعَ الۡحَقُّ اَهۡوَآءَهُمۡ
لَفَسَدَتِ السَّمٰوٰتُ وَ الۡاَرۡضُ وَ مَنۡ فِیۡهِنَّ
بَلۡ اَتَیۡنَهُمۡ بِذِکۡرِهِمۡ فَهُمۡ عَنۡ ذِکۡرِهِمۡ
مُّعۡرِضُوۡنَ (71)
These verses explain the difference between
the nature of personal desires and of the truth. Both are as
far apart from one another as the East and the West. The
demands and requisites of both are very different. If, as they
want, the truth preached by the messenger follows their
desires, then the necessary consequence of this would be
destruction of the whole universe. The reason for this is that
they are advocates of evil instead of good, injustice instead
of justice, vice instead of virtue, dishonesty instead of
honesty – and most of all polytheism instead of monotheism and
rejection instead of acceptance of the Day of Judgement. If
all these values are replaced the way they desire, the whole
moral system of this world will be disrupted. And if
polytheism is also acknowledged in it, then the system of this
universe cannot survive even for a day. This reality is
explained further ahead in verse 91 in these words:
مَا اتَّخَذَ اللّٰهُ مِنۡ وَّلَدٍ وَّ مَا
کَانَ مَعَهُ مِنۡ اِلٰهٍ اِذًا لَّذَهَبَ کُلُّ اِلٰهٍ
بِمَا خَلَقَ وَ لَعَلَا بَعۡضُهُمۡ عَلٰی بَعۡضٍ
(if such was the case, each deity would
have taken his creation and walked away, and would have
attacked another).
The implication is that these people want
the truth to follow them while their own salvation lies in
following the truth itself. The creator of the heavens and the
earth cannot leave the universe to their mercy; these people
should now themselves decide whether they want to follow the
truth or end up being wiped out while adhering to falsehood.
If they want life, then they must follow the truth whether it
is sour or sweet. There is no other way that can give them
life.
The words بَلۡ
اَتَیۡنٰهُمۡ بِذِکۡرِهِمۡ فَهُمۡ عَنۡ ذِکۡرِهِمۡ مُّعۡرِضُوۡنَ
sound the same warning that was sounded earlier in verse 69 in
different words thus: اَمۡ لَمۡ
یَعۡرِفُوۡا رَسُوۡلَهُمۡ. The
implication is that if these people think that this Qur’an is
a story authored by a story-teller, they have totally
misunderstood. This is their share of reminder that God has
sent them for conclusive communication of the truth. If they
do not benefit from this reminder, they should keep in mind
that they will meet the same fate as the nations before them
which did not give due importance to God’s reminder sent to
them. The established practice of God has been referred to
earlier; i.e. that messengers were sent by Him to every nation
to remind people of the hereafter. Nations which duly valued
this reminder succeeded and those which did not were
destroyed.
Here this established practice of God is
alluded to and it is stated that these people are evading this
reminder while being unmindful of its consequences.
اَمۡ تَسۡـَٔلُهُمۡ خَرۡجًا فَخَرَاجُ
رَبِّكَ خَیۡرٌ وَّ هُوَ خَیۡرُ الرّٰزِقِیۡنَ (72)
This verse assures the Prophet (sws) and
rebukes his opponents. The implication of the verse is that he
is distributing free what he gained free and not asking them
for any charges. If these people do not give importance to
this favour, then it is their own deprivation. If they think
that they will be able to harm him by not accepting his
message, they are grossly mistaken. The Prophet (sws) is told
that the reward of his Lord is the best for them and He is the
best of providers. God’s messengers are advocates of the
truth; their preaching has all its provisions. Same is the
example of the righteous that carry on with the task of these
messengers.
وَ اِنَّكَ لَتَدۡعُوۡهُمۡ اِلٰی صِرَاطٍ
مُّسۡتَقِیۡمٍ (73) وَ اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ
بِالۡاٰخِرَةِ عَنِ الصِّرَاطِ لَنٰکِبُوۡنَ (74)
The straight path towards which the Prophet
(sws) is calling people leads them to their actual destination
but to adopt this path faith in the hereafter is needed. If
they do not have this faith, why would they impose conditions
and restrictions on their wants and desires? Only those can
sacrifice the near at hand pleasures of this life who are
waiting for a day of reward. Those who have no such
inclination will continue to follow their desires even if this
takes them far away from the straight path.
This verse explains to the Prophet (sws)
that it is not because the way to salvation preached by him
has any confusion or doubt for these people because of which
they are evading it; it is the absolute straight path; the
problem lies in their hearts. They do not have belief in the
hereafter and those who do not have this belief are bound to
go astray. One should understand the aspect of the philosophy
of religion that if this world is not understood to culminate
in another, it will appear as most complex and
incomprehensible. No one will be able to rightly navigate it.
This fact has been alluded to at various instances in this
exegesis.
وَ لَوۡ رَحِمۡنٰهُمۡ وَ کَشَفۡنَا مَا
بِهِمۡ مِّنۡ ضُرٍّ لَّلَجُّوۡا فِیۡ طُغۡیَانِهِمۡ یَعۡمَهُوۡنَ
(75)
A part of the conditional clause stated in
this verse is suppressed in accordance with linguistic
principles. If this suppression is unfolded, the complete
sentence would be: “If for the purpose of admonition had We
made them pass through a trial so that they fear Me and then
showed mercy to them by delivering them from this trial, they
would have again taken to their rebelliousness and wandered
about.” The implication is that for people of this mentality,
the signs of punishment which they demand are of no avail. If
ever they show submission, it is temporary. As soon as their
days of trial pass, their leaders try to convince them that
such circumstances befall nations and have nothing to do with
their beliefs or characters.
At the same time, the Prophet (sws) is
assured that if these people demand a sign of punishment, he
should ignore them. No sign can be of benefit to such people.
وَ لَقَدۡ اَخَذۡنَهُمۡ بِالۡعَذَابِ فَمَا
اسۡتَکَانُوۡا لِرَبِّهِمۡ وَ مَا یَتَضَرَّعُوۡنَ (76)
This verse cites the reasoning in the light
of history for what is stated in the previous verse: the past
bears witness that people of this nature never learn a lesson
from warnings. The implication is that if these people are
warned too, the Prophet (sws) should not expect that they will
mend their ways. The antecedent of the pronoun
هُمۡ is the not
the Quraysh; it is the people of the previous nations who
behaved similarly. It is common in Arabic for such pronouns to
occur. Examples of this occur both in the Qur’an and classical
Arabic literature. The eloquence in it is that seizing one is
like seizing the other because both are guilty of the same
crime.
The difference between
اسۡتَکَانة and
تَضَرَّعُ
is that of the intrinsic and the extrinsic. The former
signifies the humility of the heart and the latter refers to
the wailing and crying that manifest itself as a result of the
former. In my opinion, an incomplete verb is suppressed before
یَتَضَرَّعُوۡنَ.
حَتّٰۤی اِذَا فَتَحۡنَا عَلَیۡهِمۡ بَابًا
ذَا عَذَابٍ شَدِیۡدٍ اِذَا هُمۡ فِیۡهِ مُبۡلِسُوۡنَ (77)
The implication of this verse is that these
rebukes and warnings will not make them mend their ways until
the time arrives when God sends down His harsh torment. This
torment refers to the decisive punishment which, according to
the established practice of God, visits every nation that
denies its messenger even after the truth had been
conclusively conveyed to it and continues to stubbornly adhere
to this denial. This practice of God has been explained at
various instances in this exegesis. Once this punishment
arrives, not much respite is given to such a nation. All its
hopes and supports end, as is indicated in the last part of
the verse.
وَ هُوَ الَّذِیۡ
اَنۡشَاَ لَکُمُ السَّمۡعَ وَ الۡاَبۡصَارَ وَ الۡاَفۡـدَةَ
قَلِیۡلًا مَّا تَشۡکُرُوۡنَ (78)
The earlier discourse was addressed to
Prophet Muhammad (sws) and the warning and threat it had for
the Quraysh was in an indirect way. Now they are directly
addressed. These faculties have been granted to them so that
their ears hear the words of counsel and wisdom being narrated
to them, their eyes are able to observe God’s signs in the
world within and around them and their hearts can reflect on
the consequences that emanate from these and which are being
very clearly presented to them. This only is the proper use of
the ears, eyes and hearts but such is their misfortune that
instead of asking for proofs for the truth, they are asking
for the lash of punishment. In other words, if instead of
seeking guidance from intellect and reason, people only spring
into action when forced by a whip, then what is the difference
between them and animals?
The words “yet, very seldom are you
grateful” express yearning and sorrow. The foundation of
gratitude is acknowledgement of favours and acknowledgement of
favours means that a person tries to truly benefit from it and
be grateful to the provider of these favours.
وَ هُوَ الَّذِیۡ ذَرَاَکُمۡ فِی الۡاَرۡضِ
وَ اِلَیۡهِ تُحۡشَرُوۡنَ (79)
Attention is directed here to the Day of
Judgement: they should not remain under the misconception that
they will die and decay in the earth and nothing will happen
after that. When a farmer sows seeds in his field, the purpose
is to harvest the crop that will emerge. In a similar way, He
Who has scattered people in the earth, will gather them one
day and people should remember that they will only be gathered
at His place. How can someone else share his harvested crop?
Reflection shows that in a few words the possibility and need
of the Day of Judgement as well as argument in favour of
monotheism is also stated.
وَ هُوَ الَّذِیۡ یُحۡیِ وَ یُمِیۡتُ وَ لَهُ
اخۡتِلَافُ الَّیۡلِ وَ النَّهَارِ
اَفَلَا تَعۡقِلُوۡنَ (80)
The expression
اخۡتِلَافُ الَّیۡلِ وَ النَّهَارِ
means the coming of the day and night one after the other with
amazing punctuality. The Qur’an has directed attention to this
sign at many instances.
This coming of the day and night with such
precision in timing shows that this universe is subjected to
the laws of God and the night and day do not have any
authority of their own. The fact that none else can interfere
in their passage shows that in reality only the peerless God
controls them.
In spite of being fundamentally different
in nature from one another, there exists complete harmony
between the night and day. This is ample testimony to the fact
that only one intent controls this universe – intent that is
all powerful and all wise. It creates harmony among its
conflicting elements and uses them for the collective good of
this universe.
Getting up in the morning after a
comfortable night’s sleep is a reminder of the hereafter for
every person: in a very similar way, the Almighty will awaken
people from their slumber in Barzakh whenever He intends.
Besides the above inferences, there are
others also which the Qur’an has presented in the wake of the
alternation of night and day, and I have tried to explain them
in this exegesis.
بَلۡ قَالُوۡا مِثۡلَ مَا قَالَ
الۡاَوَّلُوۡنَ (81) قَالُوۡا ءَ اِذَا مِتۡنَا وَ کُنَّا
تُرَابًا وَّ عِظَامًا ءَ اِنَّا لَمَبۡعُوۡثُوۡنَ (82) لَقَدۡ
وُعِدۡنَا نَحۡنُ وَ اٰبَآؤُنَا هَذَا مِنۡ قَبۡلُ اِنۡ هَذَاۤ
اِلَّاۤ اَسَاطِیۡرُ الۡاَوَّلِیۡنَ (83)
The implication of these verses is that all
that is said above is clear and obvious but such is their
misfortune and such is their senseless stance that they regard
all this as fables of the past that mean nothing and say
precisely what their predecessors had said.
قُلۡ لِّمَنِ الۡاَرۡضُ وَ مَنۡ فِیۡهَاۤ
اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ (84) سَیَقُوۡلُوۡنَ لِلّٰهِ
قُلۡ اَفَلَا تَذَکَّرُوۡنَ (85)
This verse points to the contradictory
views of these disbelievers: on the one hand, they regard God
to be the creator and owner of the heavens and the earth as
well as One Who has sole authority, and on the other hand,
either say things that are entirely opposite to this view or
reject the necessary consequences of it. It has been explained
at appropriate instances in this exegesis that the Idolaters
of Arabia regarded God to be the creator and owner and the
sole controller of the heavens and in the earth. However, at
the same time, they were inflicted with all sorts of
polytheistic practices alluded to at various places in this
exegesis. As for the Day of Judgement, they, in the first
place regarded it to be very improbable and if they did
believe in it hypothetically, they thought that their
intercessors would save them from God’s punishment. A little
deliberation shows that today’s Muslims are also inflicted
with similar contradictory views. They acknowledge God but at
the same time reject its necessary consequences. They stake
claim to faith but blatantly say and do what is exactly
opposite to it.
The words “if you know” are a type of
sarcastic remark on their contradictory view. This is because
knowledge which is an amalgam of contradictions is actually
extreme ignorance. If they believe that all these objects and
entities of the universe are under God’s sole control, why
don’t they revisit their views and beliefs? How can they deny
monotheism after this? From where have they fabricated these
deities and intercessors? Why do they regard the Day of
Judgement to be a weird happening? Why do they show such
aversion to the preaching of the messenger?
قُلۡ مَنۡ رَّبُّ السَّمٰوٰتِ السَّبۡعِ وَ
رَبُّ الۡعَرۡشِ الۡعَظِیۡمِ (86) سَیَقُوۡلُوۡنَ لِلّٰهِ
قُلۡ اَفَلَا تَتَّقُوۡنَ (87)
The expression “glorious throne” signifies
God’s absolute authority. Just as the people of Arabia
regarded God to be the creator and owner of the earth, they
also regarded Him to be the owner of the seven heavens and the
sole authority of the universe. Like other idolatrous nations
of the world, they never regarded the heavens and the earth to
have separate deities. The verse states that if these people
reply that it is God Who is the creator of the heavens and the
earth, the Prophet (sws) should ask them as to why they do not
fear Him if they create disruption and disorder in His system.
If His punishment visits them because they do not obey His
directives and laws and associate partners with Him without
any justification, who can stop Him from doing so?
قُلۡ مَنۡ بِیَدِهِ مَلَکُوۡتُ کُلِّ شَیۡءٍ
وَّ هُوَ یُجِیۡرُ وَ لَا یُجَارُ عَلَیۡهِ اِنۡ کُنۡتُمۡ
تَعۡلَمُوۡنَ (88) سَیَقُوۡلُوۡنَ لِلّٰهِ قُلۡ فَاَنّٰی
تُسۡحَرُوۡنَ (89)
The word
مَلَکُوۡت here means “the reins of
authority.” The polytheists of Arabia worshipped various
idols. However, they never thought that the idols had such
authority as to save them from God’s punishment. In fact, they
worshipped angels regarding them to be daughters of God
because they thought that making them happy meant that God
would be happy with them. The words “if you know” imply that
in the mythology they themselves have fashioned, they have not
given this status to anyone; but if here is someone and they
know and believe in, they should name him. It is then stated
that if these people do not regard anyone besides God to have
the reins of authority, then the Prophet (sws) should ask them
who has weaved this spell of magic on them that has made them
lose their senses and they are invoking others besides God.
بَلۡ اَتَیۡنٰهُمۡ بِالۡحَقِّ وَ اِنَّهُمۡ
لَکٰذِبُوۡنَ (90) مَا اتَّخَذَ اللّٰهُ مِنۡ وَّلَدٍ وَّ مَا
کَانَ مَعَهُ مِنۡ اِلٰهٍ اِذًا لَّذَهَبَ کُلُّ اِلٰهۭ بِمَا
خَلَقَ وَ لَعَلَا بَعۡضُهُمۡ عَلٰی بَعۡضٍ
سُبۡحٰنَ اللّٰهِ عَمَّا یَصِفُوۡنَ (91) عٰلِمِ
الۡغَیۡبِ وَ الشَّهَادَةِ فَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ (92)
A concluding comment is made in these
verses on the questions and answers cited earlier. What they
believe in contradicts their acknowledgements. For this
reason, what God has presented in this Qur’an is the absolute
truth and they are absolute liars because they are denying
their own beliefs with their very tongues. Had there been
other partners of God, this universe would have been disbanded
ages ago for the reason stated.
We are aware of the sanguine battles of the
gods in Greek and Hindu mythologies. The Greeks believed that
man was created by the sun and woman by the earth. Imagine if
the sun took away the men created by it, what would have
happened to the women of the earth? The Qur’an has directed
attention to the fact that this universe is intact because it
has only one creator and master who is governing it. If there
were others who shared this governance, it would have been
impossible to keep it intact.
Section V: Verses (93-118)
Coming up are the concluding verses of the
surah. The Prophet (sws) is given glad tidings that the time
of God’s help and triumph over his enemies is near. The
believers will succeed and the Prophet’s enemies will face
humiliation both in this world and in the next. The Prophet (sws)
is urged to ignore their mischief for some more time since
their fate is about to be decided. As soon as they meet this
fate, they will realize that the respite they were regarding
to be a lengthy one and as a result became more audacious to
play their mischief, had passed in the blink of an eye. At
that time, they will severely regret what they did.
Readers may now proceed to study these
verses in this background.
Text and Translation
قُلۡ رَّبِّ اِمَّا تُرِیَنِّیۡ مَا
یُوۡعَدُوۡنَ (93) رَبِّ فَلَا تَجۡعَلۡنِیۡ فِی الۡقَوۡمِ
الظّٰلِمِیۡنَ (94) وَ اِنَّا عَلٰۤی اَنۡ نُّرِیَكَ مَا
نَعِدُهُمۡ لَقٰدِرُوۡنَ (95) اِدۡفَعۡ بِالَّتِیۡ هِیَ اَحۡسَنُ
السَّیِّئَةَ نَحۡنُ اَعۡلَمُ بِمَا یَصِفُوۡنَ (96) وَ قُلۡ
رَّبِّ اَعُوۡذُ بِكَ مِنۡ هَمَزٰتِ الشَّیٰطِیۡنِ (97) وَ
اَعُوۡذُ بِكَ رَبِّ اَنۡ یَّحۡضُرُوۡنِ (98) حَتّٰۤی اِذَا
جَآءَ اَحَدَهُمُ الۡمَوۡتُ قَالَ رَبِّ ارۡجِعُوۡنِ (99)
لَعَلِّیۡۤ اَعۡمَلُ صَالِحًا فِیۡمَا تَرَکۡتُ کَلَّا اِنَّهَا
کَلِمَةٌ هُوَ قَآئِلُهَا وَ مِنۡ وَّرَآئِهِمۡ بَرۡزَخٌ اِلَی
یَوۡمِ یُبۡعَثُوۡنَ (100) فَاِذَا نُفِخَ فِی الصُّوۡرِ فَلَاۤ
اَنۡسَابَ بَیۡنَهُمۡ یَوۡمَئِذٍ وَّ لَا یَتَسَآءَلُوۡنَ (101)
فَمَنۡ ثَقُلَتۡ مَوَازِیۡنُهُ فَاُولٰٓئِكَ هُمُ
الۡمُفۡلِحُوۡنَ (102) وَ مَنۡ خَفَّتۡ مَوَازِیۡنُهُ
فَاُولٰٓئِكَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَهُمۡ فِیۡ جَهَنَّمَ
خٰلِدُوۡنَ (103) تَلۡفَحُ وُجُوۡهَهُمُ النَّارُ وَ هُمۡ
فِیۡهَا کٰلِحُوۡنَ (104) اَلَمۡ تَکُنۡ اٰیٰتِیۡ تُتۡلٰی
عَلَیۡکُمۡ فَکُنۡتُمۡ بِهَا تُکَذِّبُوۡنَ (105) قَالُوۡا
رَبَّنَا غَلَبَتۡ عَلَیۡنَا شِقۡوَتُنَا وَ کُنَّا قَوۡمًا
ضَآلِّیۡنَ (106) رَبَّنَاۤ اَخۡرِجۡنَا مِنۡهَا فَاِنۡ عُدۡنَا
فَاِنَّا ظٰلِمُوۡنَ (107) قَالَ اخۡسَـُٔوۡا فِیۡهَا وَ لَا
تُکَلِّمُوۡنِ (108) اِنَّهُ کَانَ فَرِیۡقٌ مِّنۡ عِبَادِیۡ
یَقُوۡلُوۡنَ رَبَّنَاۤ اٰمَنَّا فَاغۡفِرۡ لَنَا وَ ارۡحَمۡنَا
وَ اَنۡتَ خَیۡرُ الرّٰحِمِیۡنَ (109) فَاتَّخَذۡتُمُوۡهُمۡ
سِخۡرِیًّا حَتّٰۤی اَنۡسَوۡکُمۡ ذِکۡرِیۡ وَ کُنۡتُمۡ مِّنۡهُمۡ
تَضۡحَکُوۡنَ (110) اِنِّیۡ جَزَیۡتُهُمُ الۡیَوۡمَ بِمَا
صَبَرُوۡۤا اَنَّهُمۡ هُمُ الۡفَآئِزُوۡنَ (111) قٰلَ کَمۡ
لَبِثۡتُمۡ فِی الۡاَرۡضِ عَدَدَ سِنِیۡنَ (112) قَالُوۡا
لَبِثۡنَا یَوۡمًا اَوۡ بَعۡضَ یَوۡمٍ فَسۡـَٔلِ الۡعَآدِّیۡنَ
(113) قٰلَ اِنۡ لَّبِثۡتُمۡ اِلَّا قَلِیۡلًا لَّوۡ اَنَّکُمۡ
کُنۡتُمۡ تَعۡلَمُوۡنَ (114) اَفَحَسِبۡتُمۡ اَنَّمَا
خَلَقۡنٰکُمۡ عَبَثًا وَّ اَنَّکُمۡ اِلَیۡنَا لَا تُرۡجَعُوۡنَ
(115) فَتَعٰلَی اللّٰهُ الۡمَلِكُ الۡحَقُّ لَاۤ اِلٰهَ اِلَّا
هُوَ رَبُّ الۡعَرۡشِ الۡـکَرِیۡمِ (116) وَ مَنۡ یَّدۡعُ مَعَ
اللّٰهِ اِلٰـهًا اٰخَرَ لَا بُرۡهَانَ لَهُ بِهِ فَاِنَّمَا
حِسَابُهُ عِنۡدَ رَبِّهِ اِنَّهُ لَا یُفۡلِحُ الۡکٰفِرُوۡنَ
(117) وَ قُلۡ رَّبِّ اغۡفِرۡ وَ ارۡحَمۡ وَ اَنۡتَ خَیۡرُ
الرّٰحِمِیۡنَ (118)
Pray: My Lord! If you show me the torment
with which they are being threatened, Lord! do not include me
among these unjust people. And, indeed, We are capable of
showing you the torment with which We are threatening them.
(93-95)
Gracefully ignore their pranks. We are
fully aware of whatever evil they are uttering. And keep
praying: Lord! I seek your refuge from the prompting of the
devils and my Lord! I seek your refuge that they come to me.
(96-98)
Until when the death of any of them hovers
over, he will say: “Lord! Send me back that I may earn good
deeds in what I have left behind.” Certainly not! This is
merely a statement that he is uttering. And in front of them
will be a barrier until that Day when they will be raised.
Then when the trumpet is sounded, neither will mutual
relationships avail them that Day nor will they be able to
seek help from one another. Thus, those whose scales are heavy
shall only succeed and those whose scales are light, it is
they who have put themselves in loss. They shall forever
remain in Hell. Fire shall burn down their faces and in it
their faces shall be distorted. Were not My revelations read
out to you; then you would deny them? They will say: “Our
Lord! Our misfortune had enveloped us and we remained astray.
Our Lord! Take us out just once from this Hell; after that if
we still repeat what we did, we shall indeed be among the
unjust.” It shall be ordered: “Be off with you! Remain in it
and do not talk to Me.” There was a group among My servants
who would pray: “Our Lord! We have professed faith; so,
forgive us and have mercy on us and you are best of those who
show mercy.” So, you made fun of them until this pleasantry of
yours made you forget My remembrance and you continued to
ridicule them. Today, I have rewarded them for their
perseverance so that it is they only who have succeeded.
(99-111)
One who says will say: “By the count of
years, how long would you have stayed on earth?” They will
reply: “A day or a part of the day; but you ask this to those
who have kept count.” One who says will say: “You only stayed
for a short while. Would that you knew!” (112-114)
Then, do you think that We have created you
without a purpose and you will not be returned to Us? So, very
exalted is God, the real sovereign. None is a deity except
Him; Master of the glorious throne. And anyone who invokes
some other deity with God about which he has no evidence, his
account rests with his Lord. And the disbelievers shall never
succeed. And pray: Lord! Forgive me and have mercy on me; you
are the best of those who show mercy. (115-118)
Translation
قُلۡ رَّبِّ اِمَّا تُرِیَنِّیۡ مَا
یُوۡعَدُوۡنَ (93) رَبِّ فَلَا تَجۡعَلۡنِیۡ فِی الۡقَوۡمِ
الظّٰلِمِیۡنَ (94)
When the Quraysh were threatened with the
punishment that visits a nation that denies its messenger,
they would ask the Prophet (sws) to bring it if he was
truthful. The Qur’an has responded to this demand at a number
of places. For example, in verse 46 of Surah Yunus, it is
said: وَ اِمَّا
نُرِیَنَّكَ
بَعۡضَ الَّذِیۡ
نَعِدُهُمۡ اَوۡ
نَتَوَفَّیَنَّكَ
فَاِلَیۡنَا
مَرۡجِعُهُمۡ
(We shall either show you a part of
that torment or give death to you and their return will be to
Us). Similarly, in verse 40 of Surah al-Ra‘d, it is stated:
وَ اِنۡ مَّا نُرِیَنَّكَ بَعۡضَ
الَّذِیۡ نَعِدُهُمۡ اَوۡ نَتَوَفَّیَنَّكَ فَاِنَّمَا عَلَیۡكَ
الۡبَلٰغُ وَ عَلَیۡنَا الۡحِسَابُ (And
We shall show you some part of the torment We are informing
them of and give you death and your responsibility is only to
communicate; taking account is Our responsibility). The same
subject is discussed in verse 77 of Surah al-Mu’min too. It is
evident from these verses that as far as the promise of
punishment for the disbelievers is concerned, it is an
absolute reality. The question whether it will appear in the
life of the Prophet (sws) or after him has been left vague in
these verses. However, the verse under discussion is referring
to the fact that the time of conquest and dominance for him
and his followers is very near. It will come within his life.
The necessary consequence of this is destruction of his
enemies. This is evident from the fact that the verse urges
the Prophet (sws) to pray that if the promised doom visits
these unjust people in his lifetime, God should protect him.
The glad tidings found in this prayer for the Prophet (sws)
and the warning for his enemies are fully evident. It is also
a historical fact that his enemies were totally routed in his
lifetime and when he left this world, he left it with the
declaration: truth has arrived and evil has perished (جَآءَ
الْحَقُّ وَ زَهَقَ الْبَاطِلُ).
وَ اِنَّا عَلٰۤی اَنۡ نُّرِیَكَ مَا
نَعِدُهُمۡ لَقٰدِرُوۡنَ (95)
These words emphasize the glad tidings
mentioned in the previous verse. The reason was that by that
time circumstances were still very adverse. The Prophet (sws)
and his companions were being forced to migrate from Makkah,
as a result of the wave of persecution let loose by his
enemies. It was not easy at all to imagine at that time that
light would soon make the darkness vanish. It was in order to
do away with this uncertainty that the words of this verse
sound assurance to the Prophet (sws). They unequivocally let
him know that circumstances can never impede God’s intent.
Urging the Prophet (sws) to pray in these
words does not merely show the intensity of the torment, as
has been generally understood. It also insinuates migration
requesting God to open this way for them in case the torment
was due to come in his own life. In other words, he has been
given glad tidings in the form of a prayer that God has
already made arrangements of protecting him from the torment.
اِدۡفَعۡ بِالَّتِیۡ هِیَ اَحۡسَنُ
السَّیِّئَةَ نَحۡنُ اَعۡلَمُ بِمَا یَصِفُوۡنَ (96)
These words urge the Prophet (sws) to show
patience and forgive and ignore his opponents. He should
continue to respond to their ill-ways in a magnanimous way. He
should not be sad at their taunts and harassment. God will
take them to task for every single mischief they are working.
He should consign their matter to Him. The time of the
decision is at hand.
وَ قُلۡ رَّبِّ اَعُوۡذُ بِكَ مِنۡ هَمَزٰتِ
الشَّیٰطِیۡنِ (97) وَ اَعُوۡذُ بِكَ رَبِّ اَنۡ یَّحۡضُرُوۡنِ
(98)
These words teach him the prayer to acquire
patience for himself and the strength to forgive his enemies.
The word الشَّیٰطِیۡنِ
refer to devils, both the jinn who whisper evil suggestions in
the heart of people and those among human beings whose
attitude is under discussion here.
حَتّٰۤی اِذَا جَآءَ اَحَدَهُمُ الۡمَوۡتُ
قَالَ رَبِّ ارۡجِعُوۡنِ (99) لَعَلِّیۡ اَعۡمَلُ صَالِحًا
فِیۡمَا تَرَکۡتُ کَلَّا اِنَّهَا کَلِمَةٌ هُوَ قَآئِلُهَا وَ
مِنۡ وَّرَآئِهِمۡ بَرۡزَخٌ اِلَی یَوۡمِ یُبۡعَثُوۡنَ (100)
The implication of this verse is that these
people are not going to abstain from mischief-mongering until
death overtakes them. They will only be awakened from their
slumber when they face the new circumstances of the next
world. At that time, they will earnestly utter what is stated
in these verses. Alas, their request to be sent back will
merely turn out to be an expression of regret and will not the
slightest avail them. The time of action for them will stand
expired for it is restricted to the previous world only. As
soon as they pass away from this world, they will face a
barrier which will only be lifted once they will be raised to
life on the Day of Judgement for accountability. The words
اِنَّهَا کَلِمَةٌ هُوَ قَآئِلُهَا
can also mean that this person may utter these words but if he
is sent back, he will continue to do what he did earlier.
There are parallel verses in the Qur’an that support this
interpretation. However, in my opinion, the interpretation I
have adopted is the correct one. Very evident examples of this
are found in the surahs of the last chapter.
فَاِذَا نُفِخَ فِی الصُّوۡرِ فَلَاۤ
اَنۡسَابَ بَیۡنَهُمۡ یَوۡمَئِذٍ وَّ لَا یَتَسَآءَلُوۡنَ (101)
This is a portrayal of the extent each
person will be involved in his own affairs. No familial ties
or relationship will be of any avail nor will they have the
time to even seek help. The word
تَسَاءُل here means “to seek mutual
help from one another.” The biggest support a person can have
in this world at time of adversity is his family and tribe.
For the Arabs, this support had a special significance.
Whenever a person in hardship called out for help, every
member of the tribe would offer this help even if it meant
sacrificing his life.
فَمَنۡ ثَقُلَتۡ مَوَازِیۡنُهُ فَاُولٰٓئِكَ
هُمُ الۡمُفۡلِحُوۡنَ (102) وَ مَنۡ خَفَّتۡ مَوَازِیۡنُهُ
فَاُولٰٓئِكَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَهُمۡ فِیۡ جَهَنَّمَ
خٰلِدُوۡنَ (103) تَلۡفَحُ وُجُوۡهَهُمُ النَّارُ وَ هُمۡ
فِیۡهَا کٰلِحُوۡنَ (104)
On that day, only deeds – and not
relationships – will be of any avail.
اَلَمۡ تَکُنۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ
فَکُنۡتُمۡ بِهَا تُکَذِّبُوۡنَ (105) قَالُوۡا رَبَّنَا
غَلَبَتۡ عَلَیۡنَا شِقۡوَتُنَا وَ کُنَّا قَوۡمًا ضَآلِّیۡنَ
(106) رَبَّنَاۤ اَخۡرِجۡنَا مِنۡهَا فَاِنۡ عُدۡنَا فَاِنَّا
ظٰلِمُوۡنَ (107)
The first of these verses expresses the
response of God when these people wail and cry. Thereafter
their confession and request are cited.
قَالَ اخۡسَـُٔوۡا فِیۡهَا وَ لَا
تُکَلِّمُوۡنِ (108)
The word خَسَأ
expresses disgracefully dismissing someone from one’s
presence.
اِنَّهُ کَانَ فَرِیۡقٌ مِّنۡ عِبَادِیۡ
یَقُوۡلُوۡنَ رَبَّنَاۤ اٰمَنَّا فَاغۡفِرۡ لَنَا وَ ارۡحَمۡنَا
وَ اَنۡتَ خَیۡرُ الرّٰحِمِیۡنَ (109) فَاتَّخَذۡتُمُوۡهُمۡ
سِخۡرِیًّا حَتّٰۤی اَنۡسَوۡکُمۡ ذِکۡرِیۡ وَ کُنۡتُمۡ مِّنۡهُمۡ
تَضۡحَکُوۡنَ (110) اِنِّیۡ جَزَیۡتُهُمُ الۡیَوۡمَ بِمَا
صَبَرُوۡا اَنَّهُمۡ هُمُ الۡفَآئِزُوۡنَ (111)
These verses are an expression of
self-pride and honour because of which God – so prone to
honour – will stop these mean people from uttering any further
words.
The word “group” in “a group among My
servants” indicates that specially the poor Muslims are being
referred to. It was because of their poverty and helplessness
that the arrogant Quraysh were persecuting and ridiculing
them. They would make fun of the invocation and prayer for
mercy uttered by those impoverished Muslims. The word
سِخۡرِیٌّ means
“the thing or the person who is made fun of.” Mocking
someone is an expression of arrogance; however, if someone’s
prayer is mocked, then this arrogance is enhanced several
times. It is tantamount to making fun of God Himself.
The words “until this pleasantry of yours
made you forget My remembrance” refer to the fact that such
was the extent of their jest and mockery that they did not get
the time to think that God was fully watching their misdeeds
compared to the deeds of His patient and grateful servants;
one day, He will definitely take revenge for each and every
act of misdemeanour they committed.
The last verse urges them to now open their
eyes to the reality: they are right now facing what they had
made themselves forget. In spite of the wave of persecution
and oppression, mockery and ridicule let loose by them,
servants of God adhered to His servitude. Today they shall be
fully rewarded for their perseverance and it is they who shall
achieve real success. Here readers may keep in mind the
opening verses of the surah: “those believers succeeded who
show humility in their prayer.” It is ending on the same note
with which it began. This style of ‘awd ‘ala al-bad’ (return
to the beginning) is found at many instances in the Qur’an,
and is among the most prominent proofs of coherence in the
Qur’an.
How much have these verses impacted the
poor among the Muslims who in those times were being oppressed
and persecuted! How much they must have been comforted and
strengthened at these words of affection by their honourable
God.
قٰلَ کَمۡ لَبِثۡتُمۡ فِی الۡاَرۡضِ عَدَدَ
سِنِیۡنَ (112) قَالُوۡا لَبِثۡنَا یَوۡمًا اَوۡ بَعۡضَ یَوۡمٍ
فَسۡـَٔلِ الۡعَآدِّیۡنَ (113) قٰلَ اِنۡ لَّبِثۡتُمۡ اِلَّا
قَلِیۡلًا لَّوۡ اَنَّکُمۡ کُنۡتُمۡ تَعۡلَمُوۡنَ (114)
These verses imply that soon their
misconception about the delay in the Day of Judgement will be
dispelled, and the life they thought was a long one would end
in the blink of an eye.
The word قٰلَ
will not be uttered by God or by an angel, as has been
generally understood. It is actually in the sense of
قال قائل (a
speaker will speak). The words “but you ask this to those who
have kept count” actually express aversion of the responders.
The implication is that even a question about the life with
which they are so enamoured today and whose longevity has
infatuated them will be utterly disliked by them. The words
“You only stayed for a short while. Would that you knew” will
also be spoken from someone among them. It carries rebuke and
longing. What is implied is that they stayed in the world for
a short while but the time for this comprehension has now
passed.
This topic is also discussed in verses
102-104 of Surah Taha. There it specified that this
conversation will take place among them:
یَّتَخَافَتُوۡنَ بَیۡنَهُمۡ اِنۡ
لَّبِثۡتُمۡ اِلَّا عَشۡرًا. نَحۡنُ اَعۡلَمُ بِمَا یَقُوۡلُوۡنَ
اِذۡ یَقُوۡلُ اَمۡثَلُهُمۡ طَرِیۡقَةً اِنۡ لَّبِثۡتُمۡ اِلَّا
یَوۡمًا. (20: 103۔104)
They will whisper to one another: “You have
remained for only ten days in this world.” We very well know
what they will say when he who they regard among them to be
the most capable in estimating will say: “You have not
remained for more than a day.” (20:103-104)
That this conversation will take place
among them is also evident from verse 19 of Surah al-Kahf.
There a dialogue is cited between the companions of the cave.
As explained there, it is actually an example of how people
will be awakened one day from the sleep in Barzakh.
It is a fact that it is only as long as a
person is living that he thinks that he will keep living. Once
it passes, it becomes a dream of the past.
اَفَحَسِبۡتُمۡ اَنَّمَا خَلَقۡنٰکُمۡ
عَبَثًا وَّ اَنَّکُمۡ اِلَیۡنَا لَا تُرۡجَعُوۡنَ (115)
The implication is that very wrong is their
notion that they will not be returned to their Lord and not be
held accountable for their deeds.
فَتَعٰلَی اللّٰهُ الۡمَلِكُ الۡحَقُّ لَاۤ
اِلٰهَ اِلَّا هُوَ رَبُّ الۡعَرۡشِ الۡـکَرِیۡمِ (116)
This is a reminder of God’s attributes in
order to dispel the misconception of the Idolaters regarding
reward and punishment. It is beyond God to do something
without purpose and create something for His amusement in this
manner. Since He is the real sovereign, how can it be possible
that He not administer justice between His servants and equate
the oppressor and the oppressed? If there is no deity like
Him, then no one should mislead himself by thinking that he
can save himself from God’s grasp through any intercession.
The word “throne” signifies God’s governance and the word
“glorious” signifies His honour and benevolence. The
implication is that how can the governance of the benevolent
and honourable God be purposeless.
وَ مَنۡ یَّدۡعُ مَعَ اللّٰهِ اِلٰـهًا
اٰخَرَ لَا بُرۡهَانَ لَهُ بِهِ فَاِنَّمَا حِسَابُهُ عِنۡدَ
رَبِّهِ اِنَّهُ لَا یُفۡلِحُ الۡکٰفِرُوۡنَ (117)
These words further explain the subject of
monotheism discussed earlier. In other words, those who
associate partners with God are disbelievers and such
disbelievers never succeed.
The surah began with the words “Those
believers succeeded who …” and is ending on the words “the
disbelievers shall never succeed.”
وَ قُلۡ رَّبِّ اغۡفِرۡ وَ ارۡحَمۡ وَ اَنۡتَ
خَیۡرُ الرّٰحِمِیۡنَ (118)
Here, at the end, the companions of the Prophet (sws) are
urged through him to seek God’s forgiveness and mercy.
Deliberation shows that it is the same prayer which is
referred to in verse 109 and which was made fun of by the
disbelievers. It is evident from being advised to pray thus
that the Prophet (sws) was to adhere to his stance and keep
praying as told. It would open the doors of forgiveness and
mercy for him. It is a glad tiding of victory and God’s help
in the garb of a prayer for the believers.
With these words, the exegesis of this surah stands completed.
اللّهُم اغۡفِرۡ وَ ارۡحَمۡ وَ اَنۡتَ خَیۡرُ
الرّٰحِمِیۡنَ (Lord! Forgive me and
have mercy on me; you are the best of those who show mercy).
Rahmanabad
10th August 1973
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