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Theme and Time of Revelation
This surah is among
the last of the Makkan ones revealed when Muslims were being
forced to migrate to other areas as a result of persecution by
the Quraysh. The time of the Prophet’s migration too had drawn
near. It was at that time that this surah was revealed with a
final warning for the Quraysh. They were warned of God’s
wrath, and monotheism and the certainty of the Day of
Judgement was corroborated through convincing arguments.
Moreover, in light of Abraham’s preaching and of the purpose
for which the House of God was built, it was explained to them
that its actual worthy custodians were not the Idolaters but
the Muslims whom they had deprived of it and whom they were
oppressing and persecuting to expel from it. The conquest of
Makkah has been hinted in verse 44 of the previous surah. In
this surah, this hint has assumed the form of a decisive
verdict. The Quraysh are regarded as traitors and usurpers and
threatened with expulsion from the House and Muslims are given
glad tidings that God will protect them and, after expelling
the Quraysh make them its custodians.
This surah is Makkan,
as is evident from its tone and contents. Only four of its
verses (38-41) were revealed after migration to Madinah. In
these verses, Muslims are permitted to take up arms in defence
if the disbelievers of the Quraysh try to forcibly stop them
from doing hajj. God will help them. Since this stipulation is
an explanation to what is stated earlier, these verses were
placed here. The purpose is for the wisdom of this permission
to become evident: Muslims have a right to take up arms
because the occupation of the House of God by the Quraysh is
an act of usurpation. Its real custodians are the Muslims and
not the Quraysh.
It is because of these
few verses that our exegetes have differed about the place of
revelation of the surah - whether it was Makkah or Madinah.
However, if a few Madinan verses are inserted in a Makkan
surah – and the nature too of these verses is that of an
explanation – then this does not make the whole surah into a
Madinan one. There are some Madinan verses in Surah al-Muzzammil
too even though there is a consensus that it is a Makkan surah.
It will be explained ahead that these verses are like that of
a stipulation of premise that was stated concisely. When
something that was stated in the last phase of the Makkan
period was explained in verses revealed in the early Madinan
period, then both these set of verses were placed adjacent to
one another. Zamakhashari too has regarded this surah, with
the exception of a few verses, to be Makkan.
Analysis of the Meanings
Verses (1-4): The
opponents of the Qur’an are warned of God’s grasp and of the
horrors of the torment in the Hereafter. Becoming neglectful
of the Hereafter and following Satan as a result of
associating partners with God without any basis is a call for
doom. Satan’s real task, for which God has given him respite,
is not to provide guidance so that people follow him. He is in
fact leading all the wretched people who follow him to the
fire of Hell.
Verses (5-8):
Arguments in favour of the Hereafter are cited by referring to
phases of creation of a human being and by the phenomenon of
earth’s revival to life after a dry spell. The purpose is to
urge people who are in doubt regarding the Hereafter and have
become indifferent to it and who are neither reflecting on the
nature and wisdom of their creation nor on the world around
them. They are urged to open their eyes to the signs within
them and in the world around them instead of demanding to
observe the torment. The advent of the Hereafter is an obvious
and necessary consequence of God’s attributes. It is destined
to come without doubt.
Verses (9-16): Because
of reliance on their alleged deities and intercessors, people
who were indifferent to the Hereafter and wanted to always
argue and dispute with the Prophet (sws) in support of
polytheism are taken to task and refuted. It is explained that
the claim of worshipping God while associating partners with
Him is a baseless one. God does not give any importance to
hypocrites who want to worship and obey Him as long as they
receive its apparent benefits and flee away from Him at the
time of trial and knock at the doors of others. These are the
people who will procure loss both in this world and the next.
The harm of those to whom they run for their benefits while
leaving God is more than that of the benefit. It is only God
Who has the authority to harm or benefit people. If someone
loses hope in God, he can try to reach the heavens if the
greatest of his schemes can solve this problem.
Verses (17-24):
Muslims are assured, and all groups who were opposing Islam
are informed that God is aware of everyone’s behaviour. Not
one of a person’s word or deed is hidden from Him. Ultimately,
everyone’s case will be referred to His court of justice. On
the one hand will be those who today are calling others to
monotheism and the truth. On the other hand will be those who
have distorted the face of religion by their religious
innovations. Then God will deliver His verdict for both. He
will admit into Hell all those guilty of polytheism and
disbelief. As for those who adhered to monotheism and faith,
they will benefit from the luxuries of Paradise.
Verses (25-37): The
real objective of Abraham’s (sws) religion and of building the
House of God is explained. The purpose of this explanation is
to make it clear to the Idolaters and their supporters among
the People of the Book that they are under a grave
self-delusion: they think that it is they who are the real
custodians of Abraham’s religion and the House of God and
hence have the right to close its doors to the Prophet (sws)
and his followers. Abraham (sws) never built this House for
idolatry and polytheism. On the other hand, they have done
precisely this. Abraham (sws) had built it for worshipping the
one and only God and for the purpose of the ritual of hajj. In
this regard, attention is directed to the real essence of
animal sacrifice and other rituals of hajj to urge those
claimants of Abraham’s legacy to evaluate their beliefs. They
should do some soul searching in this regard because they have
totally distorted his legacy and his teachings. To make
matters worse, they are bent upon expelling those who are
trying to revive this legacy.
Verses (38-41): These
four verses are Madinan. Once Muslims migrated to Madinah, the
question arose as to what they should do if they go for hajj
and the disbelievers try to stop them. This question carried
great significance because waging war in the sacred months and
that too within the vicinity of the House of God was regarded
as prohibited even in the times of jahiliyyah. The Quraysh
were using the sacred months and the sanctity of the House of
God as a shield and Muslims too would dare not defy this
prohibition unless they were permitted by God. Ultimately, God
gave this permission to the Muslims: if such a war became
inevitable, they too could retaliate. This war would not
violate the sanctity of the sacred months; in fact, it would
be a holy war for the cleansing of the House of God and if
Muslims have the power, it is their obligation to liberate the
House of God from its unworthy occupiers who are actually
usurpers. At the same time, it is clarified that if such wars
are also considered against piety, then it would mean that all
houses of worship that have been built for the One God are
being consigned to the disbelievers and their accomplices. The
consequence would be that these wretched elements would either
raze them to the ground or convert them into centres of
idol-worship. For this reason, Muslims should neither hesitate
in waging this war nor give any importance to the accusations
of their adversaries. If such a war becomes imminent, then in
spite of their small number and scarcity of resources, God
will help them to grant them authority in the land of Makkah.
And when this happens, they should cleanse the Haram from the
filth of polytheism and disbelief and revive the objectives
for which Abraham (sws) had made them inhabit this land.
This permission of
cleansing the House of God was an essential consequence of
what is stated in the previous section of verses: the Quraysh
were unworthy custodians of the House of God and its
occupation was illegal for they had distorted its objectives.
For this reason, though these four verses were revealed in
Madinah, they were placed here in a Makkan surah so that it
becomes evident that this permission was given because of the
prevailing circumstances.
Verses (42-52):
Evidence from history is cited that the warning meted out by
God to various nations through His messengers always
materialized. None of the nations could survive on this earth
after denying its respective messenger. The only thing left
intact were the remnants of the magnificent buildings they
built. They are enough to learn a lesson from if a person has
the eye. However, no healer can cure people whose hearts have
become blind. People who asked the Prophet (sws) to hasten the
promised doom are told that the God’s calendar of events is
different from theirs. His one day is equal to a thousand
earth years. For this reason, they should not ask to hasten
this doom. God’s promise is destined to be fulfilled. Just as
God has given respite to previous nations, he gave them
respite too. So just as these nations were punished, they too
will meet the same fate if they do not desist from their
obduracy. The purpose of a Messenger is to warn people and
deliver them glad tidings. The decision to send punishment is
in the Hands of God.
Verses (53-57): The
Prophet (sws) is assured that the tough opposition he his
facing against his call is nothing new. Every messenger passed
through these circumstances. Whenever a prophet or a messenger
has tried to show courage against adversity and reform
affairs, devils have always tried to impede it and tried to
create hurdles. However, God always obliterates the effects of
Satan’s whisperings and makes His word prevail. The reason
that God has given these devils this opportunity is to
distinguish true believers from false claimants. The faith of
seekers of the truth blossoms as a result of such propaganda
by Satan and the hypocrites and the wretched go even more
astray. Ultimately, God decides the fate of both. The former
enter Paradise after this trial and the latter become the fuel
of Hell.
Verses (58-64): Glad
tidings of success in both this world and the next are given
to people who had migrated by that time or were preparing to
do so. These glad tidings are corroborated by God’s attributes
and by His signs in the world around human beings.
Verses (65-70): The
wisdom behind granting respite to the disbelievers in spite of
their demand for punishment is referred to: God shows haste in
mercy and defers torment. The Prophet (sws) is directed to
consign their matter to God. He will decide their fate in the
Hereafter and this is very easy for Him.
Verses (71-76): A
final strike is made at the baseless concepts of polytheism
and intercession. The purpose is that the Idolaters clearly
know that the deities and intercessors on the basis of whom
they are unmindful of the Hereafter will not be of the
slightest benefit to them in the court of God.
Verses (77-78): In
these concluding verses, Muslims are addressed collectively
and are directed to wage war for the cause of God. They are
told that they are now the inheritors of Abraham’s religion.
God has given them the title of Muslims. It is now their
responsibility to bear witness to the truth before other
people just as the messenger has borne this witness before
them. They should be diligent in the prayer and hold fast to
God. He is their guardian and best of helpers.
This analysis of the
meanings suffices to explain its whole sequence and coherence
of the surah. We now, in the name of God and by His grace,
begin its explanation.
Text and Translation
Section I: Verses (1-4)
بِسۡمِ اللّٰهِ
الرَّحۡمٰنِ الرَّحِیۡمِ
یٰۤاَیُّهَا
النَّاسُ اتَّقُوۡا
رَبَّکُمۡ اِنَّ
زَلۡزَلَةَ
السَّاعَةِ
شَیۡءٌ عَظِیۡمٌ
. یَوۡمَ
تَرَوۡنَهَا
تَذۡهَلُ
کُلُّ مُرۡضِعَةٍ
عَمَّاۤ اَرۡضَعَتۡ
وَ تَضَعُ کُلُّ ذَاتِ حَمۡلٍ حَمۡلَهَا
وَ تَرَی النَّاسَ سُکٰرٰی
وَ مَا هُمۡ
بِسُکٰرٰی
وَ لٰکِنَّ
عَذَابَ اللّٰهِ شَدِیۡدٌ
. وَ مِنَ
النَّاسِ مَنۡ
یُّجَادِلُ
فِی اللّٰهِ بِغَیۡرِ
عِلۡمٍ وَّ یَتَّبِعُ
کُلَّ شَیۡطٰنٍ
مَّرِیۡدٍ .
کُتِبَ عَلَیۡهِ
اَنَّهُ
مَنۡ
تَوَلَّاهُ
فَاَنَّهُ یُضِلُّهُ
وَ یَهۡدِیۡهِ
اِلٰی
عَذَابِ السَّعِیۡرِ
(1۔4)
In the name of God, the Most Gracious, the
Ever-Merciful.
O People! Fear your Lord. Indeed, the
upheaval of the Day of Judgement is a very horrific thing. The
day you will see it, every suckling mother will forget her
suckled child and every pregnant being will shed her burden
and you will see people inebriated even though they will not
be inebriated. In fact, the torment of God is a very terrible
thing. (1-2)
And there are those among people who
without having any knowledge dispute about God’s oneness and
follow every rebellious wretched devil. About whom it has been
ordained that whoever befriends him, he will lead him astray
and guide him to the torment of Hell. (3-4)
Explanation
یٰۤاَیُّهَا
النَّاسُ اتَّقُوۡا
رَبَّکُمۡ اِنَّ
زَلۡزَلَةَ
السَّاعَةِ
شَیۡءٌ عَظِیۡمٌ
(1)
Though the words “O People” are general,
they refer to the arrogant Quraysh who were denying the Day of
Judgement, and demanding from the Prophet (sws) to hasten the
punishment. They should fear God and benefit from the respite
He has graciously given them. Out of His mercy, He may give
time to people, but when He seizes them for their evils, harsh
is His accountability. They should not think that the Day of
Judgement is an easy affair as to demand hastening its
arrival. Its cataclysm will be horrific. Refuge should be
sought from it instead of asking for it.
یَوۡمَ
تَرَوۡنَهَا
تَذۡهَلُ
کُلُّ مُرۡضِعَةٍ
عَمَّاۤ اَرۡضَعَتۡ
وَ تَضَعُ کُلُّ ذَاتِ حَمۡلٍ حَمۡلَهَا
وَ تَرَی النَّاسَ سُکٰرٰی
وَ مَا هُمۡ
بِسُکٰرٰی
وَ لٰکِنَّ
عَذَابَ اللّٰهِ شَدِیۡدٌ
(2)
This is the picture of the utter self
concern that would overtake every person on that day. People
will be totally inebriated – not because of drinking – but
because of the horrifying nature of the torment.
The verse simultaneously uses singular and
plural forms for the addressees. It has been explained at
other instances that when the singular is used for plural
entities, the purpose is to address each and every entity of a
group and it carries more emphasis.
وَ مِنَ النَّاسِ مَنۡ
یُّجَادِلُ
فِی اللّٰهِ بِغَیۡرِ
عِلۡمٍ وَّ یَتَّبِعُ
کُلَّ شَیۡطٰنٍ
مَّرِیۡدٍ (3)
When something is said in the style “and
there are those among people,” the purpose is to mention the
specific after the general. If the occasion is of praise, it
is used for praise and if it is of condemnation, as is the
case here, then it is used for this purpose. If this style is
to be appreciated in the English language, it would imply
something to effect: “There are some stupid, foolish and
ignorant among people who say such and such things.” This
specially refers to the group that was always ready to debate
and argue with the Prophet (sws) against his message of
monotheism. Such people are not many in number in a society.
They are just a small faction. Their knowledge is based on
hearsay and very limited too. However, they are adept in
gossip and singing their own praises. For this reason acting
as agents of clever people, they are skilled in leading
simpletons astray.
In مَن
یجَادِلُ
فِی اللّٰهِ,
the expression فِی اللّٰهِ
(about God) is actually فِی
تَوْحِيْد اللّٰهِ (about the oneness
of God) because the disbelievers of Arabia never rejected God.
They only rejected His oneness. The only argument they had to
reject this oneness was blind following of the religion of
their ancestors. In verse 8 ahead, it will be explained that
neither had they any knowledge of God’s religion nor any
guidance of intellect and human nature nor any divine book.
They would enter into polemical debates without any of these.
It may be kept in mind that professional debaters of such sort
have nothing except sharp tongues. Their only source of
knowledge is their misguided leaders and all that they can do
is brag about it.
In یَتَّبِعُ کُلَّ شَیۡطٰنٍ مَّرِیۡدٍ,
the devils refer to those both among men and jinn. The word کُلَّ
(every) points to this inference. Both these “species” of
devils have a very deep connection. The devils among the jinn
use the devils among men as means to spread mischief. The
devils among the jinn inspire them with various thoughts and
the devils among men transform this inspiration into a
philosophy and give it various names too. Thereafter, they
communicate it by various means. The Qur’an has used the word
devil for all such leaders of deception.
The word مَرِیۡدٍ
means “mischievous, miscreant and wretched.”
These devils, whether they belong to jinn
or men always appear in the garb of sincere well-wishers,
sympathizers and patriots. In reality, they are very mean
scoundrels. They lead astray God’s servants to their own way.
Those who succumb to their lures by becoming their followers
and spreading the mischief worked by them are led straight
into Hell by them.
Monotheism is mentioned right after the Day
of Judgement because the latter’s importance is related to the
former. If partners and intercessors are acknowledged with
God, the Day of Judgement becomes insignificant. In the
presence of intercessors, how can a day of accountability be
feared since they would be able to save people from God’s
punishment. For this reason, the topics of hereafter and
refutation of polytheism are always mentioned adjacent in the
Qur’an so that it becomes evident that none can save people
from God’s grasp. The matter of everyone will be presented
before Him and He alone will pass the verdict.
کُتِبَ عَلَیۡهِ
اَنَّهُ
مَنۡ
تَوَلَّاهُ
فَاَنَّهُ یُضِلُّهُ
وَ یَهۡدِیۡهِ
اِلٰی
عَذَابِ السَّعِیۡرِ
(4)
It is mentioned at many instances in the
Qur’an that Satan had asked for a time of respite from God
until the Day of Judgement in order to lead astray the progeny
of Adam. God had granted him this respite after which He will
consign him and all his followers to the fire of Hell. The
words کُتِبَ عَلَیۡهِ point to this fact. In other words, this
is a duty assigned by God to Satan. The word فَاَنَّهُ is
coordinated to اَنَّهُ and مَنۡ تَوَلَّاهُ is a conditional
clause. The implication is that it is the duty of Satan to
lead people astray into Hell. However, this will happen only
to those who make him their friend and guardian. Those who
regard him to be their enemy and always try to shield
themselves from his mischief will not be impacted by his
luring. It is like saying that poison is meant to kill;
foolish are those who think that it is an antidote and consume
it. God has given this respite to Satan to test people and not
to make him their leader and receive inspiration from him or
to follow him.
Section II: Verses (4-24)
In the coming verses,
the subject of monotheism and the hereafter discussed earlier
is brought up in another way. The phases of the creation of
human beings, observation of the sights and signs of this
universe and the attributes of God which appear before a
sensible person as a result of this observation are presented
as arguments in favour of monotheism and the hereafter. It is
shown that if a person reflects, these arguments can be seen
within his own self as well as in the world around him. He
does not need to go far. Foolish are those who deny and
dispute such obvious facts. In this regard, are also discussed
those who wanted to worship God on their own conditions. As
long as His directives were in accordance with their desires,
they were prepared to worship Him. However, they evaded all
the directives which were against their desires and interests.
In this way, seeing the ever-increasing power of Islam, a
group of two faced hypocritical people came into being. It
wanted to believe in God and Satan, belief and disbelief at
the same time. In contrast to open rivals, its attitude was
apparently conciliatory; however, in reality, this attitude
amounted to polytheism; in fact, worse than it. For this
reason, the Qur’an has also criticized it here: such double
standards cannot exist in religion. Let people who think that
harm and benefit are not in the hands of God and do not want
to obey Him in both good and bad circumstances adopt the
attitude they want to. However, they should remember that the
greatest of their strategies is not going to benefit them
without God’s consent. At the end, the fate of both rivals –
the believers and the proponents of polytheism and disbelief –
is mentioned: a day will come when everyone’s case will be
presented before God and both will be rewarded or punished
according to their beliefs and deeds.
Readers may now
proceed to study these verses in the light of this background.
Text and Translation
یٰۤاَیُّهَا
النَّاسُ اِنۡ
کُنۡتُمۡ
فِیۡ رَیۡبٍ
مِّنَ الۡبَعۡثِ فَاِنَّا
خَلَقۡنٰکُمۡ
مِّنۡ تُرَابٍ
ثُمَّ مِنۡ
نُّطۡفَةٍ
ثُمَّ مِنۡ عَلَقَةٍ
ثُمَّ مِنۡ
مُّضۡغَةٍ
مُّخَلَّقَةٍ
وَّ غَیۡرِ
مُخَلَّقَةٍ
لِّنُبَیِّنَ
لَکُمۡ وَ نُقِرُّ فِی الۡاَرۡحَامِ
مَا نَشَآءُ
اِلٰۤی
اَجَلٍ
مُّسَمًّی ثُمَّ نُخۡرِجُکُمۡ طِفۡلًا ثُمَّ لِتَبۡلُغُوۡۤا
اَشُدَّکُمۡ
ۚوَ مِنۡکُمۡ
مَّنۡ
یُّتَوَفّٰی
وَ مِنۡکُمۡ
مَّنۡ یُّرَدُّ
اِلٰۤی
اَرۡذَلِ
الۡعُمُرِ لِکَیۡلَا
یَعۡلَمَ مِنۡ
بَعۡدِ عِلۡمٍ شَیۡئًا
وَ تَرَی الۡاَرۡضَ
هَامِدَةً
فَاِذَاۤ
اَنۡزَلۡنَا
عَلَیۡهَا
الۡمَآءَ
اهۡتَزَّتۡ
وَ رَبَتۡ وَ اَنۡۢبَتَتۡ
مِنۡ کُلِّ
زَوۡجٍۭ بَهِیۡجٍ
(5) ذٰلِكَ
بِاَنَّ
اللّٰهَ هُوَ
الۡحَقُّ وَ اَنَّهُ
یُحۡیِ
الۡمَوۡتٰی وَ
اَنَّهُ عَلٰی
کُلِّ شَیۡءٍ
قَدِیۡرٌ
(6)
وَّ اَنَّ
السَّاعَةَ اٰتِیَةٌ
لَّا رَیۡبَ
فِیۡهَا وَ اَنَّ
اللّٰهَ یَبۡعَثُ
مَنۡ فِی
الۡقُبُوۡرِ
(7) وَ مِنَ
النَّاسِ مَنۡ
یُّجَادِلُ
فِی اللّٰهِ بِغَیۡرِ
عِلۡمٍ وَّ
لَا هُدًی وَّ
لَا کِتٰبٍ
مُّنِیۡرٍ
(8) ثَانِیَ
عِطۡفِهِ لِیُضِلَّ
عَنۡ سَبِیۡلِ
اللّٰهِ لَهُ فِی الدُّنۡیَا
خِزۡیٌ وَّ
نُذِیۡقُهُ
یَوۡمَ الۡقِیٰمَةِ
عَذَابَ الۡحَرِیۡقِ
(9) ذٰلِكَ
بِمَا قَدَّمَتۡ یَدٰكَ
وَ اَنَّ
اللّٰهَ لَیۡسَ
بِظَلَّامٍ لِّلۡعَبِیۡدِ
(10) وَ مِنَ
النَّاسِ مَنۡ
یَّعۡبُدُ
اللّٰهَ عَلٰی
حَرۡفٍ فَاِنۡ
اَصَابَهُ خَیۡرُ
اطۡمَاَنَّ
بِهِ وَ اِنۡ
اَصَابَتۡهُ
فِتۡنَةُ
انۡقَلَبَ عَلٰی
وَجۡهِهِ
خَسِرَ الدُّنۡیَا
وَ الۡاٰخِرَةَ
ذٰلِكَ
هُوَ
الۡخُسۡرَانُ الۡمُبِیۡنُ
(11) یَدۡعُوۡا
مِنۡ دُوۡنِ
اللّٰهِ مَا لَا یَضُرُّهُ
وَ مَا لَا یَنۡفَعُهُ
ذٰلِكَ هُوَ
الضَّلٰلُ
الۡبَعِیۡدُ
(12) یَدۡعُوۡا
لَمَنۡ
ضَرُّهُ اَقۡرَبُ
مِنۡ
نَّفۡعِهِ لَبِئۡسَ الۡمَوۡلٰی
وَ لَبِئۡسَ الۡعَشِیۡرُ
(13) اِنَّ
اللّٰهَ یُدۡخِلُ
الَّذِیۡنَ اٰمَنُوۡا
وَ عَمِلُوا الصّٰلِحٰتِ
جَنّٰتٍ
تَجۡرِیۡ مِنۡ
تَحۡتِهَا
الۡاَنۡهٰرُ
اِنَّ اللّٰهَ
یَفۡعَلُ مَا
یُرِیۡدُ
(14) مَنۡ
کَانَ یَظُنُّ
اَنۡ
لَّنۡ یَّنۡصُرَهُ
اللّٰهُ فِی الدُّنۡیَا
وَ الۡاٰخِرَةِ
فَلۡیَمۡدُدۡ
بِسَبَبٍ اِلَی
السَّمَآءِ
ثُمَّ لۡیَقۡطَعۡ
فَلۡیَنۡظُرۡ
هَلۡ یُذۡهِبَنَّ
کَیۡدُهُ مَا
یَغِیۡظُ
(15) وَ کَذٰلِكَ
اَنۡزَلۡنٰهُ
اٰیٰتٍ
بَیِّنٰتٍ
وَّ اَنَّ
اللّٰهَ یَهۡدِیۡ
مَنۡ
یُّرِیۡدُ
(16) اِنَّ
الَّذِیۡنَ اٰمَنُوۡا
وَ الَّذِیۡنَ
هَادُوۡا
وَ الصّٰبِئِیۡنَ
وَ النَّصٰرٰی
وَ الۡمَجُوۡسَ
وَ الَّذِیۡنَ
اَشۡرَکُوۡۤا
اِنَّ اللّٰهَ
یَفۡصِلُ بَیۡنَهُمۡ
یَوۡمَ الۡقِیٰمَةِ
اِنَّ
اللّٰهَ عَلٰی
کُلِّ شَیۡءٍ
شَهِیۡدٌ
(17) اَلَمۡ
تَرَ اَنَّ
اللّٰهَ یَسۡجُدُ لَهُ
مَنۡ
فِی السَّمٰوٰتِ
وَ مَنۡ فِی
الۡاَرۡضِ وَ
الشَّمۡسُ وَ الۡقَمَرُ وَ النُّجُوۡمُ
وَ الۡجِبَالُ وَ الشَّجَرُ وَ الدَّوَآبُّ
وَ کَثِیۡرٌ
مِّنَ النَّاسِ وَ کَثِیۡرٌ
حَقَّ عَلَیۡهِ الۡعَذَابُ وَ مَنۡ یُّهِنِ اللّٰهُ فَمَا لَهُ
مِنۡ مُّکۡرِمٍ اِنَّ اللّٰهَ یَفۡعَلُ مَا یَشَآءُ (18) هٰذٰنِ
خَصۡمٰنِ اخۡتَصَمُوۡا فِیۡ رَبِّهِمۡ فَالَّذِیۡنَ کَفَرُوۡا
قُطِّعَتۡ لَهُمۡ ثِیَابٌ مِّنۡ نَّارٍ یُصَبُّ مِنۡ فَوۡقِ
رُءُوۡسِهِمُ الۡحَمِیۡمُ (19) یُصۡهَرُ بِه مَا فِیۡ
بُطُوۡنِهِمۡ وَ الۡجُلُوۡدُ (20) وَ لَهُمۡ مَّقَامِعُ مِنۡ
حَدِیۡدٍ (21) کُلَّمَاۤ اَرَادُوۡۤا اَنۡ یَّخۡرُجُوۡا مِنۡهَا
مِنۡ غَمٍّ اُعِیۡدُوۡا فِیۡهَا وَ ذُوۡقُوۡا عَذَابَ
الۡحَرِیۡقِ (22) اِنَّ اللّٰهَ یُدۡخِلُ الَّذِیۡنَ اٰمَنُوۡا
وَ عَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِهَا
الۡاَنۡهَرُ یُحَلَّوۡنَ فِیۡهَا مِنۡ اَسَاوِرَ مِنۡ ذَهَبٍ وَّ
لُؤۡلُؤًا وَ لِبَاسُهُمۡ فِیۡهَا حَرِیۡرٌ (23) وَ هُدُوۡۤا
اِلَی الطَّیِّبِ مِنَ الۡقَوۡلِ وَ هُدُوۡا اِلٰی صِرَاطِ
الۡحَمِیۡدِ (24)
O People! If you have doubt on being raised
to life again, then reflect that We created you from clay.
Then from sperm, then from a clot of blood, then from a lump
of flesh: some reach perfection and some remain defective. We
have done this so that We fully make evident to you Our power
and wisdom. And We lodge in the wombs whatever We want until
an appointed time. Then We bring you forth in the form of a
child. Then give time so that you may reach your maturity. And
some of you die early and some are made to reach extreme of
old age so that they even after knowing something, they know
nothing. And you see the earth totally dry. Then when We rain
down water on it, it becomes lush and grows and sprouts
exquisite things of all kinds. All this is because God is the
real Lord and He alone gives life to the dead and He has power
over all things and the Hereafter is certain to come; there is
no doubt about its advent and one day God shall certainly
resurrect all those who are in the graves. (5-7)
And are also those among people who dispute
about God without any knowledge, without any guidance and
without any radiant book, inebriated with arrogance indulge in
argument to lead people astray from the path of God. For them
is humiliation in the world, and on the Day of Judgement, We
shall make them taste the torment of the fire: this is in
exchange of your deeds which your own hands had sent ahead and
God is not the slightest unjust to His servants. (8-10)
And there are also those among people who
worship God standing at one edge. If they received any
benefit, their hearts strongly adhere to God and if they faced
any trial, they turn about their heels. This cost them the
world and the Hereafter too. It is this which is an open loss.
They call upon other beings besides God which can neither
cause harm nor benefit. It is this which is extreme error.
They call upon those whose harm is nearer than their benefit.
How evil are these masters and how evil are these companions
of theirs. Indeed, those who professed faith with full
sincerity and did righteous deeds, God shall admit them into
orchards beneath which rivers shall be flowing. Indeed, God
will do what He intends. (11-14)
He who thinks that God will not help him in
this world and in the Hereafter should stretch a rope until
the sky and then decide his matter and see if this measure of
his is able to alleviate his sorrow? And We have revealed this
Qur’an in this manner in the form of open arguments so that
people are guided and indeed God guides whomsoever He wants
to. (15-16)
Those who accepted faith, those who adopted
Judaism and the Sabaeans, the Nazarenes, the Magians and those
who adhered to polytheism, God shall decide among them on the
Day of Judgement. Indeed, God knows everything. (17)
Do you not see that what is in the heavens
and what is in the earth all prostrate before God alone and
the sun, the moon, the stars, the mountains, the beasts and
many people as well? And there are many also for whom the
torment of God has become mandatory. And they who are
humiliated by God cannot then be given respect by anyone.
Indeed, God does whatever He intends. (18)
These are two groups that have differed
about their Lord. So, those who have disbelieved, for them
clothes of fire shall be carved out. Boiling water shall be
poured on them from above their heads. Whatever is inside
their bellies shall all melt because of it and their skins as
well. And to deal with them, there shall be iron hammers.
Whenever they would desire to come out of any of its torments,
they shall be shoved back into it: “Taste now the flavour of
the punishment of burning!” (19-22)
Indeed, God shall however admit those who
professed faith and did righteous deeds to orchards below
which streams shall be flowing. There they shall be adorned
with bracelets of gold and necklaces of pearls. And their
clothes there shall entirely be of silk. And they will guided
to a pure word of gratitude and they will be guided to the way
of the praiseworthy God. (23-24)
Explanation
یٰۤاَیُّهَا
النَّاسُ اِنۡ
کُنۡتُمۡ
فِیۡ رَیۡبٍ
مِّنَ الۡبَعۡثِ فَاِنَّا
خَلَقۡنٰکُمۡ
مِّنۡ تُرَابٍ
ثُمَّ مِنۡ
نُّطۡفَةٍ
ثُمَّ مِنۡ عَلَقَةٍ
ثُمَّ مِنۡ
مُّضۡغَةٍ
مُّخَلَّقَةٍ
وَّ غَیۡرِ
مُخَلَّقَةٍ
لِّنُبَیِّنَ
لَکُمۡ وَ نُقِرُّ فِی الۡاَرۡحَامِ
مَا نَشَآءُ
اِلٰۤی
اَجَلٍ
مُّسَمًّی ثُمَّ نُخۡرِجُکُمۡ طِفۡلًا ثُمَّ لِتَبۡلُغُوۡۤا
اَشُدَّکُمۡ
ۚوَ مِنۡکُمۡ
مَّنۡ
یُّتَوَفّٰی
وَ مِنۡکُمۡ
مَّنۡ یُّرَدُّ
اِلٰۤی
اَرۡذَلِ
الۡعُمُرِ لِکَیۡلَا
یَعۡلَمَ مِنۡ
بَعۡدِ عِلۡمٍ شَیۡئًا
وَ تَرَی الۡاَرۡضَ
هَامِدَةً
فَاِذَاۤ
اَنۡزَلۡنَا
عَلَیۡهَا
الۡمَآءَ
اهۡتَزَّتۡ
وَ رَبَتۡ وَ اَنۢبَتَتۡ
مِنۡ کُلِّ
زَوۡجٍۭ بَهِیۡجٍ
(5)
The Idolaters of Arabia did not outright
reject the Day of Judgment: they were doubtful about it and
reluctant to accept it. They regarded it to be very
improbable. The primary reason for this reluctant
behaviour was that they thought it was very
unlikely for people to be raised to life again after they die
and their bodies are decomposed into mud. It was because of
this notion that they did not give any importance to the Day
of Judgement. And if they believed in it hypothetically, they
trusted their deities and intercessors and thought they would
save them from God’s accountability. The Qur’an emphatically
discussed the Day of Judgement and stressed that the real life
is that of the hereafter; it iterated that this world is a
prelude and the next one is its necessary consequence. At the
same time, the Qur’an proved that all their deities and
intercessors had no basis. All these things weighed down
heavily on them. They thought they were standing on slippery
ground. They reckoned that the only antidote they had to
salvage the situation was to harass and corner the Prophet (sws).
They took to this asking him to show them the promised doom
if it is such a certain event or show them a palpable sign of
it in the form of a torment so that no doubt would remain in
their minds about it. Keeping this mentality in consideration,
the Qur’an has directed their attention to their own phases of
creation and everyday observations of the world. The
implication is that they need not go far to find proofs of the
oneness of God and the advent of the hereafter; such is the
way that God has created human beings and this universe that a
person who has a keen eye can always observe God and the
Hereafter within him and around him.
The word عَلَقَةٌ
means “a clot of blood” and also “a small living insect.” This
phase comes after the sperm is lodged in the womb when it
assumes the shape of blood and a foetus, and shows signs of
life.
The word مُضۡغَةٌ
refers to “a lump of flesh.” This is the stage following the
previous one when the foetus assumes the form of a lump of
flesh. About this مُضۡغَةٌ,
it is said that some of them reach their final form and some
are left defective by God, and none has the authority to set
it right.
The words لِّنُبَیِّنَ لَکُمۡ point to the real purpose
for which attention has been directed at these phases of
creation. The implication is that God was not dependent
on all these phases in order to create human beings. He did
not require the elaborate arrangement in which a drop of fluid
first lodges itself in the womb of a female species, then
assumes the shape of a clot of blood and foetus and then is
artistically perfected to become a grand creation. Had God
wanted He could have created scores of human beings in their
final form in one go by making them emerge from the mountains
and the seas without underaking all this arrangement. But God
wanted that a human being’s creation should become a means of
education for him regarding God’s power, wisdom, and
providence. Through it he is able to have cognizance of his
own self and of the grand creator of this universe; his own
being bears witness that He Who has created him in such an
elaborate manner and shown favour to him has not made him a
toy for amusement; on the contrary, there is a profound
purpose hidden in his creation which is bound to manifest
itself. From every single part of his body he comes to know
that his creator has made him from the essence of clay and
from the drop of a fluid and for this He was not the slightest
bothered. If this is the case, then raising him to life again
is very easy for the creator.
The following verses of Surah al-Mu’minun
point to precisely the same reality:
وَ لَقَدۡ
خَلَقۡنَا الۡاِنۡسَانَ مِنۡ سُلٰلَةٍ مِّنۡ طِیۡنٍ . ثُمَّ
جَعَلۡنٰهُ نُطۡفَةً فِیۡ قَرَارٍ مَّکِیۡنٍ . ثُمَّ
خَلَقۡنَا النُّطۡفَةَ عَلَقَةً فَخَلَقۡنَا الۡعَلَقَةَ
مُضۡغَةً فَخَلَقۡنَا الۡمُضۡغَةَ عِظٰمًا فَکَسَوۡنَا الۡعِظٰمَ
لَحۡمًا ثُمَّ اَنۡشَاۡنٰهُ خَلۡقًا اٰخَرَ فَتَبٰرَكَ اللّٰهُ
اَحۡسَنُ الۡخٰلِقِیۡنَ . ثُمَّ اِنَّکُمۡ بَعۡدَ ذٰلِكَ
لَمَیِّتُوۡنَ . ثُمَّ اِنَّکُمۡ یَوۡمَ الۡقِیٰمَةِ
تُبۡعَثُوۡنَ . (23: 12۔16)
And We had created a human being from the
essence of clay. Then in the form of a drop of fluid, We
placed it in a secure spot. Then made this drop of fluid into
the form of a blood clot and made the blood clot into a lump
of flesh. Thence created bones in the lump. Thereafter, We
covered the bones with flesh. Then We made it into a new
creation altogether. Thus, blessed is God, the best of
creators. Then after all this you surely have to die. Then you
shall be raised to life on the Day of Judgement. (23:12-16)
In these verses of Surah al-Mu’minun, a
summary – to which all these phases of creation bear witness –
is also presented. However, such is this strange blindness of
the philosophers and scientists of current times that they do
observe all these phases of creation but are not able to grasp
the actual purpose for which God has made all this
arrangement.
Consider next the part وَ نُقِرُّ فِی الۡاَرۡحَامِ مَا نَشَآءُ اِلٰۤی اَجَلٍ مُّسَمًّی ثُمَّ نُخۡرِجُکُمۡ طِفۡلًا (And We
lodge in the wombs whatever We want until an appointed time.
Then We bring you forth in the form of a child). The discourse
was still going on when suddenly the words لِنُبَیِّنَ لَکُمۡ
were inserted in it to caution and prod the addressees and
awaken them from their foolish slumber. Once this purpose was
achieved, the discourse reverted back. The words “whatever We
want” show whether the child is a girl or a boy, attractive or
ugly, defective or perfect entirely rests on God’s will. None
else has the authority to choose the gender or appearance of
the child. Similarly, the time of pregnancy is also in God’s
discretion and none has the authority to change its duration.
Consider next the part ثُمَّ لِتَبۡلُغُوۡا اَشُدَّکُمۡ. The
letter لِ indicates that there is a verb suppressed before it.
Several examples of this have passed earlier and a very clear
example is coming up in verse 27 of Surah al-Mu’min. In other
words, God gives time to the newly born child to gradually
reach maturity and this pattern is always followed. No one can
make an infant reach maturity without the intermediate stages
of childhood.
Consider next the words وَ مِنۡکُمۡ مَّنۡ یُّرَدُّ اِلٰۤی اَرۡذَلِ الۡعُمُرِ. Parallel words to the effect في صباه او في
شبابه are suppressed in the first part. The expression اَرۡذَلِ الۡعُمُرِ in the second part points to this suppression. The
implication is that many human beings die in chidhood and
adolescence and many who reach extreme old age. All this too
is solely under God’s authority. None can alter the life span
of a person.
In لِکَیۡلَا یَعۡلَمَ مِنۡ بَعۡدِ عِلۡمٍ شَیۡئًا, the لِ
refers to the consequence. Examples of this usage can be seen
earlier. An accurate translation of this would be “so that” or
“until.” The word عِلۡمٍ occurs in the undefined form to
connote degradation (tahqir) or magnifcation (tafkhim). In the
first case, the meaning would be that he reaches such old age
that whatever little knowledge he had acquired is lost by him.
In second case, the meaning would be that after knowing a lot,
he forgets everything. I would give preference to the first of
these interpretations as parallel verses corroborate it. Thus
for example in verse 85 of Surah Bani Isra’il, it is said: وَ
مَاۤ اُوْتِیْتُمْ مِّنَ الْعِلْمِ اِلَّا قَلِیْلًا (you have
been given little knowledge only). The fact is that a person
can become a Socrates or an Hippocrates, but he can only
acquire a drop from the ocean of knowledge. He does not have
any more capacity in him and this knowledge too deserts him
when he reaches a certain age. It is evident from this that no
one should show arrogance on his knowledge. It is God-given.
He can take it away whenever He intends.
Consider next the last part of the verse: وَ تَرَی الۡاَرۡضَ
هَامِدَةً فَاِذَاۤ اَنۡزَلۡنَا عَلَیۡهَا الۡمَآءَ اهۡتَزَّتۡ
وَ رَبَتۡ وَ اَنۡبَتَتۡ مِنۡ کُلِّ زَوۡجٍۭ بَهِیۡجٍ. After
directing attention to the signs of the Day of Judgement found
within the stages of creation of human beings, the external
world is focused upon. The implication is that when these
people persistently see the earth die and then revived, how
can they regard being raised to life as something improbable?
At every instant, this pattern is rehearsed before them so
that they can observe the Day of Judgement even before its
advent. The words لِّنُبَیِّنَ لَکُمۡ are understood to be
implied here. Since this sign was absolutely evident,
repetition was not needed.
ذٰلِكَ
بِاَنَّ
اللّٰهَ هُوَ
الۡحَقُّ وَ اَنَّهُ
یُحۡیِ
الۡمَوۡتٰی وَ
اَنَّهُ عَلٰی
کُلِّ شَیۡءٍ
قَدِیۡرٌ
(6)
وَّ اَنَّ
السَّاعَةَ اٰتِیَةٌ
لَّا رَیۡبَ
فِیۡهَا وَ اَنَّ
اللّٰهَ یَبۡعَثُ
مَنۡ فِی
الۡقُبُوۡرِ
(7)
This verse presents a summary of what is
stated in the surah from the beginning up to this point. In
other words, it states the purpose of asking people to keep
fearing God: He alone is God and all others they worship are
mere figments of their imagination. The arguments stated
earlier show that God brings back the dead to life and hence
whenever He intends, He will bring these Idolaters back to
life too. He has power over all things. How can it be
difficult for someone to create mankind once again if He can
transform a drop of fluid into a cognizant living being and
can revive the dry and dead earth to life?
وَ مِنَ النَّاسِ مَنۡ
یُّجَادِلُ
فِی اللّٰهِ بِغَیۡرِ
عِلۡمٍ وَّ
لَا هُدًی وَّ
لَا کِتٰبٍ
مُّنِیۡرٍ
(8)
This is an explanation of the attitude of
disputation and argumentation referred to in verse 3. It has
been explained there that the real enmity of the Idolaters
with God was regarding His oneness. As far as God was
concerned, they acknowledged Him without any dispute. However,
at the same time, they had associated many partners with Him.
The onus of proof of their existence was on them but they
never had any. The only thing that they could say was that
they were following their forefathers and would not tolerate
any humiliation of them. Obviously, when a debate hinges
merely upon blind following of ancestors, it amounts to
arrogance and haughtiness. Once a person is inflicted with it,
no logic can influence him. For this reason, the Qur’an calls
it an argument without “argument” in the following verses:
اِنَّ الَّذِیۡنَ یُجَادِلُوۡنَ فِیۡۤ
اٰیٰتِ اللّٰهِ بِغَیۡرِ سُلۡطٰنٍ اَتٰهُمۡ اِنۡ فِیۡ
صُدُوۡرِهِمۡ اِلَّا کِبۡرٌ مَّا هُمۡ بِبَالِغِیۡهِ .(40: 56)
Indeed those who indulge in arguments about
the signs of God without any reasoning that has come to them,
arrogance is entrenched in their hearts in which they will
never succeed. (40:56)
In the following verses, it is pointed out
that motive behind this disputation and argumentation
وَ مِنَ النَّاسِ مَنۡ یُّجَادِلُ فِی
اللّٰهِ بِغَیۡرِ عِلۡمٍ وَّ لَا هُدًی وَّ لَا کِتٰبٍ مُّنِیۡرٍ
. وَ اِذَا قِیۡلَ لَهُمُ اتَّبِعُوۡا مَاۤ اَنۡي اللّٰهُ
قَالُوۡا بَلۡ نَتَّبِعُ مَا وَجَدۡنَا عَلَیۡهِ اٰبَآءَنَا
اَوَ لَوۡ کَانَ الشَّیۡطٰنُ یَدۡعُوۡهُمۡ اِلٰی عَذَابِ
السَّعِیۡرِ . (31: 20۔21)
And there are still those among people who
dispute about God, without knowledge or reasoning or any
illuminating scripture. And when they are invited: “Follow
what God has revealed,” they reply: “We will only follow the
ways of our forefathers.” (31:20-21)
ثَانِیَ
عِطۡفِهِ لِیُضِلَّ
عَنۡ سَبِیۡلِ
اللّٰهِ لَهُ فِی الدُّنۡیَا
خِزۡیٌ وَّ
نُذِیۡقُهُ
یَوۡمَ الۡقِیٰمَةِ
عَذَابَ الۡحَرِیۡقِ
(9)
The words ثَانِیَ
عِطۡفِهِ portray their arrogance.
When a person turns away in arrogance, he shakes his shoulders
while turning away. If a person does not have any reasoning
for his stance and is also not willing to give up his stance,
his haughtiness is dented a great deal. He avenges this by a
show of arrogance.
All this pride is not meant to support some
truth but only to lead people astray just like themselves have
gone astray. It may be kept in mind that with an awareness of
one’s weaknesses, a person should not lose hope if he has gone
astray. There is great chance that he will return to the
truth. However, if a person arrogantly wants to impose his
baseless ideas on others, nothing good can be expected from
him.
Consider now the last part of the verse. The
humiliation they will face in this world will be because they
showed conceit against the truth. It may be kept in mind that
the addressees of the messenger are under discussion. As has
been repeatedly pointed out, in their case the established
practice of God is that if these people become adamant on
opposing the truth after its conclusive communication, they
are subjugated and humiliated in this world and in the
Hereafter they will be consigned to Hell.
There exists a similarity in the deed and its
punishment in the expression عَذَابَ
الۡحَرِیقِ
(torment of the fire). In other words since in this world they
burned and seethed in anger, hate and jealousy, they will face
the torment of burning in the hereafter.
ذٰلِكَ
بِمَا قَدَّمَتۡ یَدٰكَ
وَ اَنَّ
اللّٰهَ لَیۡسَ
بِظَلَّامٍ لِّلۡعَبِیۡدِ
(10)
This style of the Qur’an has been explained at
various instances that when the purpose is to portray the
situation, words like قِيْلَ
(was said to them) and يُقَالُ
(would be said to them) are generally suppressed. Here too,
same is the case. In other words, the situation itself will
bear witness that what they see is the result of the seeds
they had sown; God is not the slightest unjust to them.
The word ظَلَّامٌ
occurs in its exaggerated form. It has been explained at
various instances that when such forms are preceded by a
negative imperative verb, the purpose is to exaggerate the
negative sense. Thus an accurate translation of وَ اَنَّ
اللّٰهَ لَیۡسَ بِظَلَّامٍ لِّلۡعَبِیۡدِ
would be: God is not the slightest unjust to His servants.
The implication of the verse is that a person will reap in the
hereafter what he sows in this world. If he has shown, in
fact, nurtured anger and hate against the truth, the
consequence is the fire of Hell. God will make him encounter
the results of whatever he has done and not the slightest
injustice will be faced by him.
وَ مِنَ النَّاسِ مَنۡ
یَّعۡبُدُ
اللّٰهَ عَلٰی
حَرۡفٍ فَاِنۡ
اَصَابَهُ خَیۡرُ
اطۡمَاَنَّ
بِهِ وَ اِنۡ
اَصَابَتۡهُ
فِتۡنَةُ
انۡقَلَبَ عَلٰی
وَجۡهِهِ
خَسِرَ الدُّنۡیَا
وَ الۡاٰخِرَةَ
ذٰلِكَ
هُوَ
الۡخُسۡرَانُ الۡمُبِیۡنُ
(11)
After mentioning the Idolaters who were
prepared to argue and debate in favour of polytheism, those
who wanted to simultaneously have ties with God and Satan and
with truth and falsehood are referred to. They neither wanted
to be devotedly part of the Muslims nor the Idolaters. They
wanted to stand clear of both and watch their own interest.
When they saw benefit in siding with the Muslims, they would
do so and when they saw benefit in aligning themselves with
the Idolaters, they would become their companions. After
witnessing the ever-increasing might of Islam, such two-faced
people had also arisen among both the Idolaters and the People
of the Book. They wanted to strike a compromise between belief
and disbelief. They contended that God should be worshipped
along with the idols and deities their forefathers had been
worshipping. They did not want those beings to be forsaken
when they were of benefit to them. This group gave the
suggestion of altering the Qur’an, as has been mentioned in
Surah Yunus. If such elements entered the fold of Islam, they
were never fully dedicated to the belief of monotheism. As
long as it served their interest, they would align themselves
with Islam and when they were faced by a calamity, they would
stumble and lose hope in God and regard others to be their
protectors and guardians. This attitude, in its essence, is
polytheism. Earlier the nature of polytheism of those who
would debate and argue in its favour is referred to. If there
is a difference between the two, it is only of the tone. These
debate-mongers were very agressive in their enmity and the
ones under discussion were hypocritical in their attitude.
There was no other difference between them. The requisites of
monotheism are only fulfilled when a person consigns himself
entirely to his Lord. If as a result, his Lord provides him
with a bed of roses, he remains happy and if his Lord ordains
horrible death for him, he still remains happy. If someone
wants to worship God as long as it serves his interest, he is
a polytheist and not a monotheist. God has no place for such
opportunists.
The style in وَ مِنَ
النَّاسِ مَن
یعۡبُدُ
اللّٰهَ عَلی
حَرۡفٍ (and there are also those among
people who worship God standing at one edge) is that of
disgust and hate. The word “worship” here refers both
to servitude and obedience to the Almighty. The expression “at
one edge” means from afar. In other words, they do not worship
God being fully submissive to Him, as is required by
ادْخُلُوْا فِی السِّلْمِ كَآفَّةً۪
(fully enter the fold of Islam (2:208)); they vacillate from
one side to another مُّذَبْذَبِیْنَ بَیْنَ
ذٰلِكَ لَاۤ اِلٰى هٰۤؤُلَآءِ وَ لَاۤ اِلٰى هٰۤؤُلَآءِؕ (wavering
in between; neither here nor there (4:176)). Neither are they
sincere to the Muslims nor to the disbelievers.
Consider next the portion: فَاِنۡ
اَصَابَهُ خَیۡرُ
اطۡمَاَنَّ
بِهِ وَ اِنۡ
اَصَابَتۡهُ
فِتۡنَةُ
انۡقَلَبَ عَلٰی
وَجۡهِهِ.
The word
فِتۡنةٌ here
means trial or calamity. This portion is actually an
explanation of the words “at an edge.” As long as things are
according to their liking, they are happy with God but when
they face some trial, they take to their heels and start
knocking at the doors of others. They desire flowers without
being prepared to bear the pain of the thorns. The fact is
that the way that leads to God has trials too besides
comforts. Unless a person succeeds in these trials, he cannot
please God.
The wordsخَسِرَ
الدُّنۡیَا وَ
الۡاٰخِرَۃَؕ
refer to the fact that so foolish
are these people that they ruin both their herein and the
hereafter. If a person is faced with a trial in this world and
he is inflicted with some loss in his person or wealth, then
concealed in this loss is a great benefit for him in the
hereafter. The condition is that he must be content with the
decision of his Lord and totally submit to Him. All such
trials strengthen his faith and multiply his reward manifold
in the hereafter. However, if some foolish person gets so
worried because of such trials that he loses hope in God and
starts having evil estimations about Him, then he is set to be
ruined in this world as well as in the next. Thus the words
ذٰلِکَ
ہُوَ
الۡخُسۡرَانُ الۡمُبِیۡنُ
aptly say that this precisely is open loss. Any wordly loss of
a person is actually not a loss since he has reserved his
reward with God in lieu of it. However, for a person who has
incurred worldly loss as well next-wordly loss this,
obviously, is the ultimate loss.
Deliberation on the character of the people
dicussed in this verse shows that even today people are not
much different. Today Muslims who were made responsible to
obliterate polytheism want to fulfil the obligation of
worshipping God in a very superficial way from afar. On the
one hand, they regard the Qur’an to be the Book of God and on
other follow others in their political, social, cultural,
legal affairs. The only utility the Qur’an now has is that it
be recited at the death of a person by students of seminaries
to earn salvation for the deceased even though he may not have
even touched the Qur’an. For them, the Qur’an is not a Book
for the living; it is a Book for the dead. It is not meant to
receive guidance but only meant for occasional reverence. In
spite of having the Book of God among them, strange is their
attitude of following the ways of others.
یَدۡعُوۡا
مِنۡ دُوۡنِ
اللّٰهِ مَا لَا یَضُرُّهُ
وَ مَا لَا یَنۡفَعُهُ
ذٰلِكَ هُوَ
الضَّلٰلُ
الۡبَعِیۡدُ
(12)
The word یَدۡعُوۡا
here encompasses all such meanings as “to pray, to plead, to
beseech and to ask for help and mercy.” If someone is invoked
thinking that he has the authority to cause harm or benefit,
it is polytheism. Only God has this authority. If a person
receives harm or benefit from someone, it is because of God’s
permission. For this reason, a person should trust God in all
circumstances. He should never seek other’s help while losing
hope in God. At the end of this surah, the nature of regarding
others to have the authority to give benefit or harm is
explained through a parable thus:
یٰۤاَیُّهَا النَّاسُ ضُرِبَ مَثَلٌ
فَاسۡتَمِعُوۡا لَهُ اِنَّ الَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِ
اللّٰهِ لَنۡ یَّخۡلُقُوۡا ذُبَابًا وَّ لَوِ اجۡتَمَعُوۡا لَهُ
وَ اِنۡ یَّسۡلُبۡهُمُ الذُّبَابُ شَیۡئًا لَّا
یَسۡتَنۡقِذُوۡهُ مِنۡهُ ضَعُفَ الطَّالِبُ وَ
الۡمَطۡلُوۡبُ(73:22)
People, an example is cited: So, listen to
it attentively. Those who you invoke besides God cannot even
create a fly in spite of all of them trying to. And if a fly
snatches something from them, they cannot even protect it.
Those who desire and that what they desire are both frail.
(22:73)
The implication of the words
ذٰلِكَ
هُوَ الضَّلٰلُ
الۡبَعِیۡدُ
(it is this which is extreme error) is that leaving God if
these people had taken refuge with someone who could cause
harm and benefit, it would still have been a form of error but
could not be termed as extreme error. However, fleeing from
God and seeking refuge with those who cannot even scare away a
fly from their faces is not just error; it is extreme error.
They ran away from the blaze of God’s trial and ended up in
Hell.
یَدۡعُوۡا
لَمَنۡ
ضَرُّهُ اَقۡرَبُ
مِنۡ
نَّفۡعِهِ لَبِئۡسَ الۡمَوۡلٰی
وَ لَبِئۡسَ الۡعَشِیۡرُ
(13)
I find very convincing the opinion of the grammarians who say
that the یَدۡعُوۡا of this verse is actually a repetition of
the یَدۡعُوۡا in previous verse and does not have any link to
the sentence after it. The repetition of the verb is only for
the purpose of expresssing sorrow and yearning. Thus لَمَنۡ
ضَرُّهُ is grammatically not the object of یَدۡعُوۡا. It is in
fact a supplement to the object mentioned in the previous
verse, and the purpose is to explain “extreme error.” The
implication is that the deities these people invoke are not
only unable to cause harm or benefit, their harm is much more
then their benefit. If the refuge of deities which can neither
cause harm not benefit is sought, this certainly is
foolishness. But foolishness is compounded if refuge is sought
with those deities whose harm is immediate and proven and
whose benefit is absolutely doubtful. Those who have severed
their ties from God and regarded others to be their guardians
and protectors have actually deprived themselves of their real
support. Whether other alleged supports can of use of not, is
something to be seen later and they will come to know of it.
The sentence لَبِئۡسَ الۡمَوۡلٰی وَ لَبِئۡسَ الۡعَشِیۡرُ is
very similar to the expression ضَعُفَ الطَّالِبُ وَ
الۡمَطۡلُوۡبُ of verse 73 cited earlier in verse. Just as it
is said there that the seeker and the sought after are
helpless and weak, it is said here that very evil are the
deities which were regarded to be the their guardians besides
God and also the Idolaters who made them ther guardians. If
the master and the disciple, the leader and the led, the imam
and the follower are of the same mould and outdo one another
in their evil ways, the result is not difficult to guess.
اِنَّ
اللّٰهَ یُدۡخِلُ
الَّذِیۡنَ اٰمَنُوۡا
وَ عَمِلُوا الصّٰلِحٰتِ
جَنّٰتٍ
تَجۡرِیۡ مِنۡ
تَحۡتِهَا
الۡاَنۡهٰرُ
اِنَّ اللّٰهَ
یَفۡعَلُ مَا
یُرِیۡدُ
(14)
After mentioning the fate of those who, losing hope in God,
seek refuge with others, the fate of those is referred to here
who in comfort and discomfort, conducive and adverse
circumtances will adhere to faith and do righteous deeds. The
verb اٰمَنُوۡا here is used in its complete and ultimate
meaning because it occurs in contrast to وَ مِنَ النَّاسِ مَنۡ
یَّعۡبُدُ اللّٰهَ عَلٰی حَرۡفٍ (and there are also those among
people who worship God standing at one edge). Hence, it would
necessarily mean those who diligently adhered to worshipping
God with full devotion and were never hypocritical in their
attitude.
The last part of the verse اِنَّ اللّٰهَ یَفۡعَلُ مَا یُرِیۡدُ
is a strong remark on the behaviour of these Idolaters: they
are depending on the support of the deities which can neither
cause harm nor benefit and are not even able to take back a
thing snatched from them by a fly. On the other hand, God has
power over everything and can do whatever He intends. This
expression actually sounds assurance as well as glad tidings:
they should not get bogged down by the adverse circumstances
they are facing; however much these circumstances be hard and
harsh, they should trust their Lord and rest assured that He
can do everthing.
مَنۡ
کَانَ یَظُنُّ
اَنۡ
لَّنۡ یَّنۡصُرَهُ
اللّٰهُ فِی الدُّنۡیَا
وَ الۡاٰخِرَةِ
فَلۡیَمۡدُدۡ
بِسَبَبٍ اِلَی
السَّمَآءِ
ثُمَّ لۡیَقۡطَعۡ
فَلۡیَنۡظُرۡ
هَلۡ یُذۡهِبَنَّ
کَیۡدُهُ مَا
یَغِیۡظُ
(15)
The antecdent of the pronoun in یَّنۡصُرَهُ is مَنۡ. The
opinion of those who regard it to be Muhammad (sws) is against
the context. The verse is referring to the same hypocrites who
are mentioned in the previous verses. About them it had been
stated that if they face a trial, they lose hope in God and
regard others to be their guardians and protectors and think
that God will not or is unable to alleviate their sufferings.
The words فَلۡیَمۡدُدۡ بِسَبَبٍ اِلَی السَّمَآءِ ie
stretch a rope in the sky is a metaphor that means to execute
the last and ultimate measure. This metaphor also occurs in
Surah al-An‘am in the following words:
وَ اِنۡ کَانَ کَبُرَ عَلَیۡكَ
اِعۡرَاضُهُمۡ فَاِنِ اسۡتَطَعۡتَ اَنۡ تَبۡتَغِیَ نَفَقًا فِی
الۡاَرۡضِ اَوۡ سُلَّمًا فِی السَّمَآءِ فَتَاۡتِیَهُمۡ
بِاٰیَةٍ وَ لَوۡ شَآءَ اللّٰهُ لَجَمَعَهُمۡ عَلَی الۡهُدٰی
فَلَا تَکُوۡنَنَّ مِنَ الۡجٰهِلِیۡنَ (6: 35)
If you find their aversion hard to bear,
find if you can a trench in the earth or a stairway in the sky
by which you may bring them a sign. Had God willed, He could
have gathered all of them on guidance; so, do not become of
those who are overcome by emotions. (6:35)
Classical poets like Zuhayr (d. 609 AD) and
A‘sha (d. 625 AD) too have used this idiom for the final
effort.
Zuhayr says:
وإن يرق أسباب السماء بسلم
A‘sha says:
و
رقيت أسباب السماء بسلم
Consider next the expresssion:
ثُمَّ لۡیَقۡطَعۡ
According to Abu Muslim the word
قطع means “to travel
a distance.” In other words, the implication is that he should
stretch a rope in the sky and climb to it. Some people say
that it means “cause divine revelation to cease.” In other
words, they mean that those who think that God will not help
His messenger should climb in the sky and stop the coming of
divine revelation. Many people have interpreted it to mean “to
hand someone to death” or “to suffocate someone to death” ie.,
he should suspend a rope from the sky and hang humself.
Regardless of the impropriety of these interpretations, the
meaning ascribed to the word قطع
in them is itself dubious. It is totally inappropriate to
regard the expression to mean ceasing of divine revelation or
to hang to death. Linguistic taste abhors this. In the
presence of customary and common words to convey a meaning, it
is entirely against the eloquence of the Qur’an to use an
inappropriate word. Though the meaning “to travel a distance”
cannot be regarded as inappropriate because expressions like
قطع وادي are used in Arabic. However, here the use of this
word for this meaning is totally inapt. This is because since
the verse mentions stretching a rope towards the sky, words to
the effect فَلْيَتَصَعَّدَ
(he should climb) would have been suitable and not
يقطع.
In my opinion, all these interpretations do not hold water.
However, in classical Arabic, this word is conventionally used
to decide a matter with determination. An example of this
usage is found in the Qur’an itself. In verse 32 of Surah al-Naml,
it is stated: قَالَتۡ یٰۤاَیُّهَا
الۡمَلَؤُا اَفۡتُوۡنِیۡ فِیۡ اَمۡرِیۡ مَا کُنۡتُ قَاطِعَةً
اَمۡرًا حَتّٰی تَشۡهَدُوۡنِ.
After this explanation of the components of
the verse, let us reflect on its meaning. It implies that
every wretch who loses hope in God and makes evil estimations
about Him will not be helped by Him. While adopting this
attitude if he makes others his guardians and protectors, he
can do whatever he wants – even reach the heavens and expend
all his power to decide his matter and alleviate his sorrow if
he can. In other words, God has no concern with such
miscreants. They can wander away anywhere they want to and
quench their thirst from any pond they may like. They should,
however, remember that every fountain cannot quench the thirst
found in human nature; Only the fountain of faith can quench
it. The vacuum found in it cannot be filled by all sorts of
things; only the remembrance of the one God can fill this
vacuum. Readers may take a look of what I have written while
explaining verse 124 of Surah Taha. It will also answer some
more questions that may arise regarding the verse under
discussion. It may be kept in mind that losing hoping in God
is a very prominent factor that leads to polytheism. I have
explained this in my book Essence of Polytheism. When a person
severs himself from God, he is nonetheless forced by his
nature to find some other support. However, since the real
support is only and only God, even if he climbs into the sky,
all his efforts end up in vain.
The word وَ الۡاٰخِرَۃِ
of the verse is also worthy of
attention. The implication is that just as in this world God
is the only help and support, in the next world too He is the
only help and support. If a person has wrong estimations about
God’s justice and regards somoene else to be his support that
will help him against God, he may do so. This false notion of
his will fizzle away on the Day of Judgement.
وَ کَذٰلِكَ
اَنۡزَلۡنٰهُ
اٰیٰتٍ
بَیِّنٰتٍ
وَّ اَنَّ
اللّٰهَ یَهۡدِیۡ
مَنۡ
یُّرِیۡدُ
(16)
This verse serves as a warning and the word
کَذٰلِكَ
points to the clear arguments in favour of monotheism and
refutation of polytheism mentioned earlier. Concomitant
indications show that after the first part of the verse “and
We have revealed this Qur’an in this manner in the form of
open arguments,” words to the effect “those who have the urge
in them will profess faith in these revelations and those
deprived of it will continue to indulge in frivolous
argumentation,” are suppressed as is indicated in verse 8
earlier.
The last part of the verse refers to the
established practice of God regarding providing guidance which
has been repeatedly explained in this exegesis: only they
receive God’s guidance who use their insight and intellect; as
for those who become deaf and blind in this regard, their
hearts are sealed.
اِنَّ
الَّذِیۡنَ اٰمَنُوۡا
وَ الَّذِیۡنَ
هَادُوۡا
وَ الصّٰبِئِیۡنَ
وَ النَّصٰرٰی
وَ الۡمَجُوۡسَ
وَ الَّذِیۡنَ
اَشۡرَکُوۡۤا
اِنَّ اللّٰهَ
یَفۡصِلُ بَیۡنَهُمۡ
یَوۡمَ الۡقِیٰمَةِ
اِنَّ
اللّٰهَ عَلٰی
کُلِّ شَیۡءٍ
شَهِیۡدٌ
(17)
All groups mentioned in this verse except the
Magians and the Idolaters are mentioned in verse 62 of Surah
al-Baqarah. Readers may look up what I have written there, as
a detailed explanation has been given there for the Jews,
Christians and the Sabaeans.
The Magians were originally the followers of Zoroastrianism
and this religion was based on pure monothesim, as I have
explained in Surah al-Kahf. However, just as with the passage
of time, the shape of every relion changed, its followers too
distorted it and ended up worshipping fire and being inflicted
with other polytheistic innovations.
This verse also relates to the earlier verses
in which the debate and argumentation between the believers
and the idolaters is mentioned. The real rivals of this debate
were these two denominations but as has been referred to
earlier other religious factions too were present in Arabia.
So they also took sides in this debate. Since, the message of
Islam was against their beliefs, all their sympathies were
with the Idolaters. In particular, the Jews and Nazarenes were
openly supporting them on every front. The Qur’an has called
each by its name in this verse and informed them that the
hostility they are showing against God and His revleations is
not going to end here. This dispute will be presented before
God on the Day of Judgement. On the one hand will be the
believers and on the other will be the Idolaters and their
allies: the Jews, the Sabaeans, the Nazarenes and the Magians.
On that day, God will decide between the proponents of belief
and disbelief. Here “decision” actually refers to its
consequence: the results of every person’s efforts he is
undertaking here will come before him. The believers will be
rewarded for their sacrifices and the idolaters and the
disbelievers and their allies will face the results of their
misdeeds.
The last part of the verse is meant to assure
the believers and warn and admonish the idolaters and their
supporters. God is watching everything. He is observing the
sacrifices and feats of valour of the believers and also
seeing the mischief and conspiracies of their rivals. Hence,
He will deal with everyone according to what they are worthy
of.
It can be seen that in this verse the believers are mentioned
the foremost, the idolaters at the end and in between other
sects are referred to. The reason, as referred to earlier, is
that these were the two factions which held the primary status
in the ongoing debate and discussion. The rest of them were
secondary. Thus in verse 19 ahead, it is specified that the
real factions are these two: the believers on the one hand and
the disbelievers and idolaters on the other. He who is not
with the believers is with the disbelievers whatever name he
adopts and whichever religion he claims to follow.
The style adopted in the verse in citing various groups is
also noteworthy. The Muslims, the Jews and the Idolaters are
mentioned in the form of verbs while the Sabaeans, the
Nazarenes and the Magians are mentioned in the form of nouns.
The reason for this is that practically the contesting forces
there were the Muslims on one side and the Idolaters and Jews
on the other. The Jews because of their jealousy and malice
were very active in supporting the Idolaters and opposing the
Muslims. As for the rest of the sects, though their sympathies
were with the Idolaters, they were not very active. For this
reason, the real factions in the contest are mentioned in the
form of verbs and the others in the form of nouns. Those who
have a literary taste know that there is a certain amount of
stir and commotion found in verbs whereas nouns only serve to
be signs of distinction.
اَلَمۡ
تَرَ اَنَّ
اللّٰهَ یَسۡجُدُ لَهُ
مَنۡ
فِی السَّمٰوٰتِ
وَ مَنۡ فِی
الۡاَرۡضِ وَ
الشَّمۡسُ وَ الۡقَمَرُ وَ النُّجُوۡمُ
وَ الۡجِبَالُ وَ الشَّجَرُ وَ الدَّوَآبُّ
وَ کَثِیۡرٌ
مِّنَ النَّاسِ وَ کَثِیۡرٌ
حَقَّ عَلَیۡهِ الۡعَذَابُ وَ مَنۡ یُّهِنِ اللّٰهُ فَمَا لَهُ
مِنۡ مُّکۡرِمٍ اِنَّ اللّٰهَ یَفۡعَلُ مَا یَشَآءُ (18)
Cited here is the argument in favour of
monotheism which is testified to by every object of this
universe by its very existence. We have been referring in this
exegesis to the fact that every object of this universe in its
instinctive nature has an Abrahamic temperament The sun, the
moon, the stars, the mountains, the cattle are all following
the directives of God. None of them deviates the slightest
from laws prescribed for it by God. The sun, which has been
regarded to be a deity and worshipped the most, bears witness
by its very existence that day and night it stands, kneels and
prostrates before its Lord. At the time of sunrise, it raises
its head and remains standing until afternoon; after midday it
kneels and at the time of sunset it prostrates before God and
remains in this situation throughout the night. This fact is
attested to by the moon through its waxing and waning and the
stars too at their appearance and disappearance. Same is the
case with the mountains, trees and beasts. The shadow of each
of these is always in a state of standing, kneeling and
prostration. Deliberation shows that the nature of this shadow
is so Abrahamic that it always remains in the opposite side to
the sun. If the sun is in the east, the shadow spreads towards
the west and vice versa. In other wods, the shadow of
everything by its very existence teaches us that it is not the
sun which is worthy of prostration but in fact its creator.
This argument in favour of monotheism is in
the form of an insinuation and hence cannot be grasped by
logic. Yet those who reflect on the system of this universe
greatly value such insinuations.
In Surah Ra‘d, this argument is stated thus:
وَ لِلّٰهِ یَسۡجُدُ
مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ طَوۡعًا وَّ کَرۡهًا وَّ
ظِلٰلُهُمۡ بِالۡغُدُوِّ وَ الۡاٰصَالِ. (13: 15)
And whatever is in the heavens and the
earth all are prostrating before God willingly or unwillingly
and also their shadows morning and evening. (13:15)
Readers may look up its explanation. The words “their
shadows morning and evening” of this verse refer to the
fact that if some wretch rebels against prostrating before God
in his circle of authority, his own shadows by its very
existence detest this attitude. For the shadow persists in its
Abrahamic nature and in no way is willing to bear the shame of
bowing down to someone other than God.
In Surah al-Nahl, this argument is cited in the following
words:
اَوَ لَمۡ یَرَوۡا اِلٰی مَا خَلَقَ اللّٰهُ
مِنۡ شَیۡءٍ یَّتَفَیَّؤُا ظِلٰلُهُ عَنِ الۡیَمِیۡنِ وَ
الشَّمَآئِلِ سُجَّدًا لِّلّٰهِ وَ هُمۡ دٰخِرُوۡنَ وَ لِلّٰهِ
یَسۡجُدُ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ مِنۡ
دَآبَّةٍ وَّ الۡمَلٰٓئِكَةُ وَ هُمۡ لَا یَسۡتَکۡبِرُوۡنَ (16:
48-49)
Have these people not reflected see that
whatever God has created, their shadows prostrate before God
turning from the right and from the left and [the objects
which have these shadows] are meek and submissive? And all
living beings in the heavens and the earth prostrate to God
only and the angels of God too, they are never arrogant.
(16:48-49)
The words وَ
کَثِیۡرٌ
مِّنَ النَّاسِ وَ کَثِیۡرٌ
حَقَّ عَلَیۡهِ الۡعَذَابُ imply that
same is the case of many servants of God who have an upright
nature. Just as all objects of this universe that do not have
an intention submit to God’s directives and prostrate before
Him alone, there are many people who out of their free will
and intention submit to His directives and do not prostrate
before anyone but Him. However, there are many who have
misused this freedom. Thereby they have made the greatest
honour that God has bestowed on them – freedom of intent – a
means of their own disgrace by going away from the truth. Even
though every object of this universe has been made by God to
serve human beings, it is not ready to tolerate the
humiliation of prostrating before them. However, such are
human beings that even though they are best of God’s creatures
and His vicegerents on earth, they worship deities which are
much below their status.
These words of the verse say that it is
these people for whom God’s torment has been ordained because
they disgraced themselves and also tried to belittle their
Lord.
The last part of the verse وَ
مَنۡ یُّهِنِ اللّٰهُ فَمَا لَهُ مِنۡ مُّکۡرِمٍ اِنَّ اللّٰهَ
یَفۡعَلُ مَا یَشَآءُ refers to the
fact that the status granted to human beings by God is
dependent on their character and conduct. If they conform to
moral standards, their rank and status are kept intact by God
and even increased. On the other hand, if they do not do so,
they are let fall in the pit they themselves want to fall
into. Verse 115 of Surah al-Nisa’:
نُوَلِّهِ مَا تَوَلَّى (We shall direct him in the
direction he has chosen) and other similar
ones allude to this established practice of God. None can save
those for whom this practice has been ordained. These words
also sound assurance to the Prophet (sws) that he may try as
hard as he can but he cannot save them from the humiliation
they have chosen for themselves. After conclusive
communication of the truth, this disgraceful fate has become
their destiny from God.
One aspect that becomes evident from this
verse is that the real distinction of a human being is to
acknowledge monotheism. If he deprives himself of this
distinction, he becomes lowlier than the lowliest things of
this universe. The second aspect that becomes evident is that
human beings remain in harmony with this universe as long as
they do not prostrate before others besides God. If they
accept this humiliation, they become misfits and detach
themselves from the temperament of this universe. So much so,
their own shadow is in discord with them. Then there exists
such a conflict between them and their shadows.
هٰذٰنِ خَصۡمٰنِ
اخۡتَصَمُوۡا فِیۡ رَبِّهِمۡ فَالَّذِیۡنَ کَفَرُوۡا قُطِّعَتۡ
لَهُمۡ ثِیَابٌ مِّنۡ نَّارٍ یُصَبُّ مِنۡ فَوۡقِ رُءُوۡسِهِمُ
الۡحَمِیۡمُ (19) یُصۡهَرُ بِه مَا فِیۡ بُطُوۡنِهِمۡ وَ
الۡجُلُوۡدُ (20) وَ لَهُمۡ مَّقَامِعُ مِنۡ حَدِیۡدٍ (21)
کُلَّمَاۤ اَرَادُوۡۤا اَنۡ یَّخۡرُجُوۡا مِنۡهَا مِنۡ غَمٍّ
اُعِیۡدُوۡا فِیۡهَا وَ ذُوۡقُوۡا عَذَابَ الۡحَرِیۡقِ (22)
Now these verses mentions the fate of the
two rivals referred to earlier in verse 17. There it was said
that a day will come when God will decide between them;
however, the details of their fate were not mentioned. In
these verses, these details are mentioned.
In verse 17, many groups had been mentioned
while here only two are alluded to. Thus the question arises
that if this verse is referring to those groups, why are only
two referred to here? It seems that in the light of classical
Arabic literature, my mentor Hamid al-Din Farahi is of the
opinion that if the groups are two or more than two they can
be referred to in the dual as well as in the plural. The
plural اخۡتَصَمُوۡا
also corroborates his opinion. However, I am inclined to
believe that in spite of the fact that many groups are
mentioned, in reality only two groups existed. If the
opposition and enmity towards monotheism and Islam are taken
into consideration, the Jews, the Nazarenes, the Idolaters,
the Sabaeans and the Magians were one. True that the nature of
their opposition was different, but all of them were united
against Islam. Thus the Qur’an on the principle that “all
disbelievers are one” regarded them to be one faction and
regarded Muslims to be the other faction. In this capacity,
their fates are stated.
The words “have differed about their Lord”
refer to the dispute and argumentation that was going on
between these two factions regarding monotheism and polytheism
and has been referred to earlier in verses 3 and 8. It may be
kept in mind that in this conflict between monotheism and
polytheism, the People of the Book in spite of being the
People of the Book openly aligned themselves with the
Idolaters.
The words “those who have disbelieved”
refer to all factions who in this conflict sided with
polytheism. It has been explained at several instances that
the reason polytheism is called disbelief is that in its
essence polytheism is disbelief. The view of those who regard
polytheism to be a lesser evil than disbelief is against the
Qur’an.
Consider next the words “for them clothes
of fire shall be carved out.” Since in this world these people
in their enmity against the truth seethed and burnt in the
fire of hate, anger and jealousy, an attire from fire will be
cut out for them in the next world. Boiling water will be
poured on their heads that will melt all their internal organs
and their external skins.
Consider next the words “And to deal with
them, there shall be iron hammers; whenever they will desire
to come out of any of its torments, they shall be shoved back
into it.” It is apparent from the words “from any of its
torments” that there will be no chance for them to escape from
any of the torments of Hell. At best they would try to find
refuge in some other torment but that too would not be
possible.
The words “Taste now the flavour of the
punishment of burning” portray the situation. In other words,
the prevailing circumstances themselves will make them know
that there is no place to escape. It has been referred to
various instances that there is no need to suppose the
suppression of words like قيل
(it will be said to them) on such occasions. What is portrayed
by the situation is more potent than what is portrayed by the
tongue.
Here in accordance with linguistic
principles of Arabic, a co-ordinated clause is suppressed.
Thus the discourse would be:
إِخْسَؤُا فِيْهَا ذُوۡقُوۡا عَذَابَ الۡحَرِیۡقِ.
Examples of such a suppression can be seen in the earlier
surahs.
Here readers may note the similarity
between a deed and its fate. People for whom the Prophet (sws)
and his companions expended all their efforts to save them
from destruction not only refused this favour, they became
their enemies merely because they had tried to save them from
this destruction. So now when they face this very destruction
in the hereafter, what is making them run away from it? They
should now taste what they dearly loved in the previous world.
اِنَّ اللّٰهَ یُدۡخِلُ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا
الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِهَا الۡاَنۡهَرُ
یُحَلَّوۡنَ فِیۡهَا مِنۡ اَسَاوِرَ مِنۡ ذَهَبٍ وَّ لُؤۡلُؤًا
وَ لِبَاسُهُمۡ فِیۡهَا حَرِیۡرٌ (23) وَ هُدُوۡا اِلَی
الطَّیِّبِ مِنَ الۡقَوۡلِ وَ هُدُوۡا اِلٰی صِرَاطِ الۡحَمِیۡدِ
(24)
After mentioning the fate of the adversaries of Islam, the
fate of those who strongly adhered to the truth in the wake of
grave opposition is mentioned.
In یُحَلَّوۡنَ فِیۡهَا مِنۡ اَسَاوِرَ مِنۡ ذَهَبٍ وَّ
لُؤۡلُؤًا the word لُؤۡلُؤًا is coordinated to grammatical
placement of اَسَاوِرَ. The implication is that in Paradise
they will be made to wear bracelets of gold and necklaces of
pearl. It is evident from the words “and their clothes there
shall entirely be of silk” that in Paradise everything related
to their attire will be of silk. They will wear it, sleep on
it and even their quilts and all other related material will
be of silk.
The words “and they will guided to a pure word of gratitude”
refer to the continuous chants of the believers. They will
express their gratitude when they see that all the promises of
their Lord have been fulfilled. In verse 74 of Surah al-Zumar,
the words used are: وَ قَالُوا الۡحَمۡدُ لِلّٰهِ الَّذِیۡ
صَدَقَنَا وَعۡدَہٗ . Similarly, in verses 34-35 of Surah al-Fatir,
it is said: وَ قَالُوا الۡحَمۡدُ لِلّٰهِ الَّذِیۡ اَذۡهَبَ
عَنَّا الۡحَزَنَ اِنَّ رَبَّنَا لَغَفُوۡرٌ شَکُوۡرُ الَّذِیۡ
اَحَلَّنَا دَارَ الۡمُقَامَةِ مِنۡ فَضۡلِهِ.
The words “and they will be guided to the way of the
praiseworthy God” in my opinion refer to the “place of
residence” mentioned in the above quoted verses of Surah al-Fatir.
The word “guidance” here refers to guidance to one’s
destination and the passive voice in it is meant to express
honour for them. The implication is: through a group of angels
these people will be guided to the way that will lead them to
their place of residence that God has chosen for them.
Here it may be kept in mind that the circumstances and
environment of Paradise and Hell relate to an unseen world. In
order to make them comprehensible, there is no option but to
use words which the addressees are accustomed to. The Arabs
were deeply influenced by the culture of the Egyptians and the
Persians. Thus to portray luxury and comfort, the style
adopted by the Qur’an reflects the notion of luxury of the
Arabs or the one they were generally influenced with. These
notions and concepts change with the change of time. For this
reason, instead of words, their essence should always be kept
in mind. Thus it should be accepted that the people of
Paradise will receive the favours mentioned in the Qur’an. As
far as their actual reality is concerned, only God knows it.
The words and phrases adopted are meant to merely convey what
is best comprehensible to the addressees.
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