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Section V: Verses (42-57)
Verse 41 has the status of an explanatory
verse that occurs as a parenthetical sentence. The previous
discourse now resumes. By citing the history of the previous
prophets and their rejecters, the Prophet (sws) and his
companions are assured that all promises of God are destined
to be fulfilled and so are His warnings. If there are any
delays, it is because of the established practice of God in
this matter. In this way, God tests His pious servants and
conclusively communicates the truth to His adversaries. If
people have eyes, they can see the signs and remnants of this
established practice of God at every step; however, those
whose hearts’ eyes have gone blind cannot be influenced in any
way.
In this regard, the Prophet (sws) is also
directed to warn his adversaries in a clear way of the
imminent danger while ignoring their attitude. There is
nothing strange if they try to impede his preaching. Every
prophet and messenger has faced such circumstances. However,
the word of God was fulfilled and all the mischief worked by
their diabolical opponents was put to shame by Him. If God has
allowed such elements to make hay, the reason is to make the
truth fully blossom and give opportunity to men of faith and
understanding to accept it with full insight. After that they
will never waver.
Readers may now proceed to study these
verses in the light of this background.
Text and Translation
وَ اِنۡ یُّکَذِّبُوۡكَ فَقَدۡ کَذَّبَتۡ
قَبۡلَهُمۡ قَوۡمُ نُوۡحٍ وَّ عَادٌ وَّ ثَمُوۡدُ (42) وَ قَوۡمُ
اِبۡرٰهِیۡمَ وَ قَوۡمُ لُوۡطٍ (43) وَّ اَصۡحٰبُ مَدۡیَنَ
ۚ وَ کُذِّبَ مُوۡسٰی فَاَمۡلَیۡتُ لِلۡکٰفِرِیۡنَ ثُمَّ
اَخَذۡتُهُمۡ
فَکَیۡفَ کَانَ نَکِیۡرِ (44) فَکَاَیِّنۡ مِّنۡ قَرۡیَةٍ
اَهۡلَکۡنٰهَا وَ هِیَ ظَالِمَةٌ فَهِیَ خَاوِیَةٌ عَلٰی
عُرُوۡشِهَا وَ بِئۡرٍ مُّعَطَّلَةٍ وَّ قَصۡرٍ مَّشِیۡدٍ (45)
اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَتَکُوۡنَ لَهُمۡ قُلُوۡبٌ
یَّعۡقِلُوۡنَ بِهَاۤ اَوۡ اٰذَانٌ یَّسۡمَعُوۡنَ بِهَا
فَاِنَّهَا لَا تَعۡمَی الۡاَبۡصَارُ وَ لٰکِنۡ تَعۡمَی
الۡقُلُوۡبُ الَّتِیۡ فِی الصُّدُوۡرِ (46) وَ
یَسۡتَعۡجِلُوۡنَكَ بِالۡعَذَابِ وَ لَنۡ یُّخۡلِفَ اللّٰهُ
وَعۡدَهُ وَ اِنَّ یَوۡمًا عِنۡدَ رَبِّكَ کَاَلۡفِ سَنَةٍ
مِّمَّا تَعُدُّوۡنَ (47) وَ کَاَیِّنۡ مِّنۡ قَرۡیَةٍ
اَمۡلَیۡتُ لَهَا وَ هِیَ ظَالِمَةٌ ثُمَّ اَخَذۡتُهَا
وَ اِلَیَّ الۡمَصِیۡرُ (48) قُلۡ یٰۤاَیُّهَا النَّاسُ
اِنَّمَاۤ اَنَا لَکُمۡ نَذِیۡرٌ مُّبِیۡنٌ (49) فَالَّذِیۡنَ
اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ لَهُمۡ مَّغۡفِرَةٌ وَّ
رِزۡقٌ کَرِیۡمٌ (50) وَ الَّذِیۡنَ سَعَوۡا فِیۡ اٰیٰتِنَا
مُعٰجِزِیۡنَ اُولٰٓئِكَ اَصۡحٰبُ الۡجَحِیۡمِ (51) وَ مَاۤ
اَرۡسَلۡنَا مِنۡ قَبۡلِكَ مِنۡ رَّسُوۡلٍ وَّ لَا نَبِیٍّ
اِلَّاۤ اِذَا تَمَنّٰۤی اَلۡقَی الشَّیۡطٰنُ فِیۡ اُمۡنِیَّتِه
فَیَنۡسَخُ اللّٰهُ مَا یُلۡقِی
الشَّیۡطٰنُ ثُمَّ یُحۡکِمُ اللّٰهُ اٰیٰتِهِ
وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ
(52) لِّیَجۡعَلَ مَا یُلۡقِی الشَّیۡطٰنُ فِتۡنَةً لِّلَّذِیۡنَ
فِیۡ قُلُوۡبِهِمۡ مَّرَضٌ وَّ الۡقَاسِیَةِ قُلُوۡبُهُمۡ وَ
اِنَّ الظّٰلِمِیۡنَ لَفِیۡ شِقَاقٍ بَعِیۡدٍ (53) وَّ
لِیَعۡلَمَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ اَنَّهُ الۡحَقُّ مِنۡ
رَّبِّكَ فَیُؤۡمِنُوۡا بِهِ فَتُخۡبِتَ لَهُ قُلُوۡبُهُمۡ وَ
اِنَّ اللّٰهَ لَهَادِ الَّذِیۡنَ اٰمَنُوۡۤا اِلٰی صِرَاطٍ
مُّسۡتَقِیۡمٍ (54) وَ لَا یَزَالُ الَّذِیۡنَ کَفَرُوۡا فِیۡ
مِرۡیَةٍ مِّنۡهُ حَتّٰی تَاۡتِیَهُمُ السَّاعَةُ بَغۡتَةً اَوۡ
یَاۡتِیَهُمۡ عَذَابُ یَوۡمٍ عَقِیۡمٍ (55) اَلۡمُلۡكُ
یَوۡمَئِذٍ لِّلّٰهِ یَحۡکُمُ بَیۡنَهُمۡ فَالَّذِیۡنَ اٰمَنُوۡا
وَ عَمِلُوا الصّٰلِحٰتِ فِیۡ جَنّٰتِ النَّعِیۡمِ (56) وَ
الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِاٰیٰتِنَا فَاُولٰٓئِكَ
لَهُمۡ عَذَابٌ مُّهِیۡنٌ (57)
And if these people are denying you, then
this is nothing strange? Before them, the nation of Noah, the
‘Ad, the Thamud, the nation of Abraham, the nation of Lot and
the people of Madyan have denied. And Moses too had been
similarly denied. So I gave some reprieve to these
disbelievers, then seized. So, see how My curse was! And how
many a settlement have We destroyed while they showed
injustice. So, now they are lying on their roofs. And how many
useless wells and fortified palaces are left deserted. Have
these people not walked about in the land so that their hearts
could have become such that they could have understood from
them and ears could have become such that they could have
listened from them because the eyes on the faces are not
blind. In fact, those hearts become blind which are in the
chests. (42-46)
And these people are asking you to hasten
the punishment, whereas God is One Who never breaks His
promise. And one day of your Lord is equal in count to your
one thousand years. And how many a settlement We gave respite
in spite of their oppression; then seized them and all have to
return to Me alone. (47-48)
Tell them: O People! I am only an open
warner for you. Then those who accepted faith and did
righteous deeds, for them is forgiveness and an honourable
sustenance. And those who strive to oppose Our revelations, it
is they who are the companions of Hell. (49-51)
And whichever messenger or prophet We sent
before you, then whenever he desired something, Satan caused
disruption in his desire. Thus God obliterates the whisperings
of Satan; then God strengthens His revelations and God is
knowing and wise. This happens so that God makes these
whisperings of Satan a means of trial for those who have an
ailment in their hearts and who are hard-hearted. And indeed,
these unjust people have gone very far in their hostility. And
this also happens because those who have been given knowledge
fully know that the truth is from your Lord. Thus, their faith
should be strengthened on it and their hearts bow down before
it. And God shall definitely show the straight path to those
who have accepted faith. (52-54)
And these people who have denied, will
continue to remain in doubt about this knowledge until when
suddenly the Hour of Judgement hovers over their heads or the
torment of a baleful day descends on them. On that day, God
will have the sole authority. It is He Who will decide between
them. So, those who would have accepted faith and would have
also done righteous deeds shall be in orchards of delight and
those who disbelieved and rejected Our revelations, then it is
for them that there is a humiliating torment. (55-57)
Explanation
وَ اِنۡ یُّکَذِّبُوۡكَ فَقَدۡ کَذَّبَتۡ
قَبۡلَهُمۡ قَوۡمُ نُوۡحٍ وَّ عَادٌ وَّ ثَمُوۡدُ (42) وَ قَوۡمُ
اِبۡرٰهِیۡمَ وَ قَوۡمُ لُوۡطٍ (43) وَّ اَصۡحٰبُ مَدۡیَنَ
وَ کُذِّبَ مُوۡسٰی فَاَمۡلَیۡتُ لِلۡکٰفِرِیۡنَ ثُمَّ
اَخَذۡتُهُمۡ
فَکَیۡفَ کَانَ نَکِیۡرِ (44)
The denial of Moses has been mentioned in
the passive voice (کُذِّبَ مُوۡسٰی),
whereas the prophets that are referred to before him are
mentioned with reference to their respective nations. The
reason for this could be that Moses (sws) was never denied by
his nation; he was denied by the Pharaoh and his people. Right
before Muhammad (sws), it was he who was given the shari‘ah
and it was he whose account could have been most known to the
last prophet. For this reason, without any prior introduction,
as a final word on the subject. it was stated that just before
Muhammad (sws), Moses (sws) had been denied.
The word
نَکِیۡرِ is
actually نَکِیۡرِيِ.
The ي has
been stripped off and substituted by the vowel sound as
its remnant. This is a conventional occurrence in the Arabic
language in deference to the requisites of rhyme.
Lexicographers have generally regarded
نَکِیۡرِ to mean “denial.” I do not agree with this
interpretation. It is evident from classical Arabic literature
that it does not merely mean denial; it in fact refers to a
denial punctuated with hate and aversion.
In these
verses, the Prophet (sws) is assured that the way his nation
is dealing with him is not the slightest different from how
other nations dealt with their messenger. It is history
repeating itself. The implication is that he is not at fault
in any way and nor are his efforts lacking any preparation. He
is impeccable in this matter. His nation is only following its
predecessors. He should continue to do his work and leave
these people to themselves.
The words فَاَمۡلَیۡتُ
لِلۡکٰفِرِیۡنَ ثُمَّ اَخَذۡتُهُمۡ
فَکَیۡفَ کَانَ نَکِیۡرِ refer to the fact that
nations who denied their messengers were not immediately
seized by God. They were given a considerably long period of
respite. However, this respite did not induce them to reform
themselves; it only increased their rebelliousness. So God
then seized them and that too in a way that they were utterly
wiped off the face of the earth. The Prophet (sws) is told
that his nation too will meet this fate if they do not mend
their ways.
فَکَاَیِّنۡ مِّنۡ قَرۡیَةٍ اَهۡلَکۡنٰهَا وَ
هِیَ ظَالِمَةٌ فَهِیَ خَاوِیَةٌ عَلٰی عُرُوۡشِهَا وَ بِئۡرٍ
مُّعَطَّلَةٍ وَّ قَصۡرٍ مَّشِیۡدٍ (45)
The expression قَصۡرٍ
مَّشِیۡدٍ refers to huge fortified
palaces. In accordance with linguistic principles, just as the
adjective مُعَطَّلَةٍ
qualifies بِئۡرٍ,
similarly, a corresponding adjective for
قَصۡر مَّشِیۡدٍ
is suppressed due to this concomitant indication.
What is mentioned in
the previous verse is borne evidence to in this verse through
signs and vestiges in the lands Arab caravans would pass by.
All these accounts are famously preserved in classical Arabic
literature.
The word
وَ هِیَ ظَالِمَةٌ
is in the capacity of an accusative of
state (hal). It has been explained at various instances that
on such occasions injustice refers to injustice nations are
themselves guilty of by being ungrateful to God’s favours and
by adhering to polytheism. This is a reference to the fact
that the destruction nations suffer is merely accidental or
because of change of fortune, as is understood by the foolish.
Such calamities are governed by moral principles. Nations
become guilty of showing ingratitude to God and this injustice
decimates their individual and collective morals. The
consequence of all this is that first their glory is shattered
and their existence is routed.
The words
فَهِیَ خَاوِیَةٌ عَلٰی عُرُوۡشِهَا
portray their situation. When huge buildings are razed to
ground, their destruction begins with their roofs. Before they
are deserted, these roofs became old and decrepit and fall
down. After that, the walls become unsafe and are razed to
ground because rains.
The expression
بِئۡرٍ مُّعَطَّلَةٍ
is coordinated to
قَرۡیَةٍ. It may
be kept in mind that because of water deficiency in Arabia,
wells and fountains had great significance. People inhabited
only the places where water was available and wells could be
dug. As a result, the land around those wells and fountains
would bustle with activity the most. Thus the expression
“deserted wells” actually refers to the fact that all activity
around them had ceased.
An adjective after
قَصۡرٍ مَّشِیۡدٍ
is suppressed, as pointed out earlier. This adjective should
also portray desertion and disuse. Thus the complete meaning
would be to the effect: How many grand and towering castles
are lying deserted; in their balconies prominent chiefs would
prostrate; but now they are only populated by nests of birds.
اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ
فَتَکُوۡنَ لَهُمۡ قُلُوۡبٌ یَّعۡقِلُوۡنَ بِهَاۤ اَوۡ اٰذَانٌ
یَّسۡمَعُوۡنَ بِهَا
فَاِنَّهَا لَا تَعۡمَی الۡاَبۡصَارُ وَ لٰکِنۡ تَعۡمَی
الۡقُلُوۡبُ الَّتِیۡ فِی الصُّدُوۡرِ (46)
The implication of this verse is that God
has left these remnants and signs intact in order that people
observe them and learn a lesson so that their hearts are able
to reflect and their ears are able to hear. This is because
the real tragedy of this world is not that eyes become blind;
it is in fact the blindness of hearts. The implication is that
if a person loses eyesight but has a vibrant heart, he can
still observe all realities in spite of being blind. However,
if the eyes of the hearts turn blind, he is able to observe
from his external eyes but understand nothing.
Here the mention of
فِی الصُّدُوۡرِ
with قُلُوۡبٌ
shows that a word to the effect في
الروؤس is suppressed after
الۡاَبۡصَارُ.
This style in which corresponding parts of a sentence are
suppressed necessitates this. Here
since people who lack insight are being described, it was
essential that the heart be
portrayed with respect to its locus: real blindness is the
blindness of the heart and the rejecters of the messenger are
inflicted by this blindness. People should not think that they
can see if the eyes on their face are open because the
radiance of insight in the eyes comes from the heart and the
eyes of their hearts are totally blind.
It may be kept in mind that Arab poets
would wail profusely at the remnants of their beloved’s
residence. They would even fondly remember her stove and mill,
weep over them and make others weep too. However, this was the
ultimate that they could access. They never tried to look
beyond this to learn a lesson from the ruins of their land
that were conveying a thousand tales to them through their
very existence. Similar is the case of our present day
archaeologists. They have dug deep in the ground to discover
rare artefacts and filled museums with them. However, their
research is only centred around determining if a particular
object discovered belongs to a five thousand year old
civilization or a seven thousand year old one. The actual
reality to which these objects and ruins point have neither
been understood by them nor perhaps is there any such chance
in the future. The irony is that it is for this very purpose
that these signs and ruins were preserved by God because it is
only through this reminder that people are equipped with
insight.
وَ یَسۡتَعۡجِلُوۡنَكَ بِالۡعَذَابِ وَ لَنۡ
یُّخۡلِفَ اللّٰهُ وَعۡدَهُ
وَ
اِنَّ یَوۡمًا عِنۡدَ رَبِّكَ کَاَلۡفِ سَنَةٍ مِّمَّا
تَعُدُّوۡنَ (47)
The implication of this verse is that
people regard God’s calendar to be the same as theirs. Since
these events have a specific time frame in His calendar which
is much longer than that of human beings, they think that
whatever they are being threatened with is fake since it is
not materializing. The two calendars are vastly different and
these people must realize this.
The count of years mentioned here to
understand God’s calendar is more of a hypothetical example
and the words “like a thousand years” are themselves pointing
towards this. The actual reality of these days is known to God
only. Just as this comparison occurs
in the Qur’an, it also occurs in the Psalms and the Gospels.
Thus it is stated:
But do not forget this one thing, dear
friends: With the Lord a day is like a thousand years, and a
thousand years are like a day. (2 Peter, 3:8)
Just as the Qur’an mentions the creation of
the heavens and the earth in six days, the Torah also does so.
Surah al-Sajdah has stated the break up of stages of creation
in each of these six days. Obviously, these days do not refer
to earth days. These are the days of God whose length is only
known to Him. Sufficient for us is the knowledge that God has
created separate worlds and every world has a distinct and
separate system. It would be incorrect to regard them as
analogous to one another.
It is also evident from the Qur’an that in
the world of God, there are certain days which are even
longer. For example, the day in which the angels and Gabriel
reach God’s presence is equal to fifty thousand earth years:
تَعۡرُجُ الۡمَلٰٓئِکَةُ وَ الرُّوۡحُ
اِلَیۡهِ فِیۡ یَوۡمٍ کَانَ مِقۡدَارُهُ خَمۡسِیۡنَ اَلۡفَ
سَنَةٍ. (70: 4)
The angels and the Spirit ascend towards
Him in a Day the measure of which is fifty thousand years.
(70:4)
Some people
have interpreted the word “day” in the verse under discussion
to refer to the Day of Judgement and the length of the day as
a metaphor for the severity of its punishment. This
interpretation is not only against the context but also
parallel verses of the Qur’an. In particular, ascribing this
interpretation to celebrated authorities like Ibn ‘Abbas (rta)
and Mujahid is absolutely incorrect. However, after the
explanation presented above, no need now remains to refute it.
وَ کَاَیِّنۡ مِّنۡ قَرۡیَةٍ اَمۡلَیۡتُ
لَهَا وَ هِیَ ظَالِمَةٌ ثُمَّ اَخَذۡتُهَا
وَ اِلَیَّ الۡمَصِیۡرُ (48)
This verse is an answer to those who were
asking to hasten the punishment: they are told that they must
not show arrogance if they are being given respite from God.
They will meet the fate mentioned in the verse if they
continue with their ill-ways. They must also remember that the
final return will be towards God. Everyone is destined to face
Him in the Hereafter. Neither their companions and supporters
nor their alleged deities and intercessors will help them.
قُلۡ یٰۤاَیُّهَا النَّاسُ اِنَّمَاۤ اَنَا
لَکُمۡ نَذِیۡرٌ مُّبِیۡنٌ (49) فَالَّذِیۡنَ اٰمَنُوۡا وَ
عَمِلُوا الصّٰلِحٰتِ لَهُمۡ مَّغۡفِرَةٌ وَّ رِزۡقٌ کَرِیۡمٌ
(50) وَ الَّذِیۡنَ سَعَوۡا فِیۡۤ اٰیٰتِنَا مُعٰجِزِیۡنَ
اُولٰٓئِكَ اَصۡحٰبُ الۡجَحِیۡمِ (51)
Consider the
expression نَذِیۡرٌ مُّبِیۡنٌ
(open warner). It was a convention
among the Arabs that where a caravan stopped for a break, a
person guarded that place while being stationed at a high
spot. If he felt danger from around him, he would take off his
clothes and become naked. He would declare that danger was
lurking near after which all men would unsheathe their swords
and get ready to defend. That person was called “the naked
warner.” Since this expression was
indecent and therefore inapt for a prophet, the Qur’an changed
it into a decent one: “open warner.” However, here the
insinuation here is “the naked warner.” Just as the naked
warner would inform his nation of an imminent danger, the
Prophet (sws) as an open warner should inform his people of
this danger. Making them aware is all that he can do. Making
them see it or protect them from it is not his responsibility.
If even after these clear warnings they pay no heed, they
themselves are responsible for the consequences. This is
evident from the emphasis found in
اِنَّمَاۤ.
Verses 50 and 51 under
discussion actually form the content of the warning which the
Prophet (sws) has been asked to deliver to his people in
unequivocal terms. Though it begins with glad tidings for the
believers, these tidings are actually a prelude to the
warnings. This is because these verses are directed at the
arrogant among the Quraysh. The glad tidings are an effective
strike on their arrogance.
The words “honourable
sustenance” (رِزۡقٌ کَرِیۡمٌ)
is the consequence of forgiveness and a comprehensive
expression for all the favours of Paradise.
The word
مُعٰجِزة means to
compete with one another to defeat someone. Here it refers to
the efforts the disbelievers were undertaking to defeat the
Prophet (sws).
وَ مَاۤ اَرۡسَلۡنَا مِنۡ قَبۡلِكَ مِنۡ
رَّسُوۡلٍ وَّ لَا نَبِیٍّ اِلَّاۤ اِذَا تَمَنّٰۤی اَلۡقَی
الشَّیۡطٰنُ فِیۡ اُمۡنِیَّتِه
فَیَنۡسَخُ اللّٰهُ مَا یُلۡقِی
الشَّیۡطٰنُ ثُمَّ یُحۡکِمُ اللّٰهُ اٰیٰتِهِ
وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ (52)
About
تَمَنّٰۤی it is
written:
يطلق عند اهل العربية علي طلب حصول
الشيء علي سبيل المحبة و علي الكلام الدال علي هذالطلب
(in the opinion of experts of the Arabic language, this word
means to lovingly desire something and it is also used for a
discourse which corroborates this desire). I have referred to
this citation because in my opinion this is the correct
meaning of the word in the light of classical Arabic
literature. Its various inflections have been used in the
Qur’an on seven or eight occasions. From the same root is the
word اُمۡنِیَّةٌ which is used both
in its singular and plural forms on seven or eight occasions.
At every place and in every form, its real essence exists. Its
meaning is “to desire, to wish, to yearn, to show courage, to
make an appeal or appease for a purpose.” Similarly,
اُمۡنِیَّةٌ means wish, courage and
appeal. I am unaware how people have inserted the meaning of
“reading” in this word. I have been unable to find the word
used in this meaning anywhere in classical Arabic literature
even though this is a word abundantly used in Arabic. Some
exegetes have cited a couplet to substantiate this meaning.
However, in the first place what significance can a little
known couplet have to deflect the meaning of a very well-known
word from its common meaning. Moreover, this couplet too is a
fabrication and I can prove it to be so. However, not much can
be gained from prolonging a needless discussion. The fact that
Ibn Manzur
too has referred to this meaning of the word carries no
significance in my opinion. In spite of acknowledging all his
expertise, I have already referred to this shortcoming of his
in the foreword of this exegesis that at times he cites the
meaning of a word from linguists that lack corroborative
evidence. Since, his lexicon is very highly regarded, those
who are not critics of the language adopt such meanings even
though until such meanings are not substantiated through
linguistic usage, they have no importance. Summing up, it can
be said that there is no possibility of regarding this word to
mean recital or reading.
Now let us
reflect on the meaning of the verse and its components.
By referring
to the opponents’ race of outdoing one another mentioned in
the previous verse, the Prophet (sws) is being assured that he
is not the only person facing this situation. All prophets and
messengers before him encountered similar circumstances.
Whenever a prophet tried to take a step, showed courage in a
matter or attempted to guide and reform people,
mischief-mongers and miscreants tried to create hurdles in his
way and defeat his whole enterprise. It may be kept in mind
that whenever the Prophet (sws) would take a step to invite
and call people to the religion of truth, Abu Lahab and Abu
Jahal and their likes would follow him like a shadow to refute
him.
Here the action taken by the Prophet to
guide and reform his people is called
تَمَنّٰۤی (to desire) and the effort put into it is
called اُمۡنِیَّةٌ (desire,
courage). The reason these words are used is to highlight the
fact that the wish and desire of a prophet is to guide people
to God and make them understand His revelations. In order to
achieve this objective, he adopts all sorts of measures.
However, devils always lie in ambush to hijack these efforts.
As soon as they see a particular endeavour of the prophet
succeeding they launch a propaganda against it. It may be kept
in mind that the devils are at rest when they see that there
is none to call people to the truth. However, as soon as they
see that someone is raising this call, they sense danger for
their future. It is then that they use all their guiles and
lures to oppose it.
I have
already explained the difference between a prophet (nabi) and
a messenger (rasul) under verse 49 of Surah Al-i ‘Imran. By
mentioning both words here, the purpose is to express the fact
that no prophet or messenger is secure from this trial. In
fact, it is an established practice of God regarding His
prophets and messengers.
The word الشَّیۡطٰنُ
here is used as a generic noun and refers to devils both among
the jinn and men. In other words, both unite to defeat God’s
envoys.
The expression اَلۡقَی
الشَّیۡطٰنُ فِیۡۤ اُمۡنِیَّتِهِ refers to the fact that
these devils create all sorts of impediments in the wishes and
desires and in the plans and projects of a prophet and
messenger; they raise objections, make accusations and indulge
in mockery in order to obliterate the impact of the call of
the truth.
Consider next the sentence:
فَیَنۡسَخُ اللّٰهُ مَا یُلۡقِی الشَّیۡطٰنُ
ثُمَّ یُحۡکِمُ اللّٰهُ اٰیٰتِهِ ٖ. The word
نسخ means “to obliterate” and
احکام means “to make someone persevere.” The
implication is that prophets and messengers face this trial in
accordance with an established practice of God, and their
benefit, as will presently be explained, is reaped by the
believers. Ultimately, this conflict between truth and evil
ends in victory for the truth and utter decimation for evil.
The
assurance sounded is further emphasized by the attributes of
God mentioned at the end of the verse. If He makes the forces
of good and evil come in conflict with one another and lets
the devils create hurdle and mischief, then all this is
governed by His knowledge and wisdom. For this reason, a
prophet should fully trust God since whatever is going to
happen will be based on His knowledge and wisdom and will
ultimately be in favour of the truth.
This precise
subject is discussed at other instances in the Qur’an as well.
Here are some examples:
وَ کَذٰلِكَ
جَعَلۡنَا لِکُلِّ نَبِیٍّ
عَدُوًّا شَیٰطِیۡنَ
الۡاِنۡسِ
وَ الۡجِنِّ یُوۡحِیۡ
بَعۡضُهُمۡ اِلٰی
بَعۡضٍ زُخۡرُفَ الۡقَوۡلِ غُرُوۡرًا
وَ لَوۡ شَآءَ
رَبُّكَ مَا فَعَلُوۡهُ
فَذَرۡهُمۡ وَ
مَا یَفۡتَرُوۡنَ
وَ لِتَصۡغٰۤی
اِلَیۡهِ
اَفۡـِٕدَةُ
الَّذِیۡنَ لَا
یُؤۡمِنُوۡنَ
بِالۡاٰخِرَةِ
وَ لِیَرۡضَوۡهُ
وَ لِیَقۡتَرِفُوۡا
مَا هُمۡ
مُّقۡتَرِفُوۡنَ.
)6: 113-
114)
And We have similarly made the devils among
humans and the jinn to be the enemy of every prophet. In order
to deceive one another, they keep inspiring falsehoods in one
another. Had your Lord intended, they would never have been
able to do this. And leave aside all their deception. God has
given this opportunity so that it strengthens the faith of the
believers and so that the hearts of those who deny the
Hereafter are inclined towards it, and so that they are happy
with it and earn whatever they intend to. (6:113-114)
These verses fully
explain the verse of Surah al-Hajj under discussion. Readers
may specially keep the words یُوۡحِیۡ
بَعۡضُهُمۡ اِلٰی
بَعۡضٍ زُخۡرُفَ الۡقَوۡلِ غُرُوۡرًا
in mind. It depicts precisely the same meaning as
اَلۡقَی الشَّیۡطٰنُ فِیۡۤ اُمۡنِیَّتِهِ
of in the verse under discussion.
In Surah al-Furqan, it
is stated:
وَ کَذٰلكَ جَعَلۡنَا لِکُلِّ نَبِیٍّ
عَدُوًّا مِّنَ الۡمُجۡرِمِیۡنَ
وَ کَفٰی بِرَبِّكَ هَادِیًا
وَّ نَصِیۡرًا وَ قَالَ الَّذِیۡنَ کَفَرُوۡا لَوۡ لَا نُزِّلَ
عَلَیۡهِ الۡقُرۡاٰنُ جُمۡلَةً وَّاحِدَةً
کَذٰلِكَ
لِنُثَبِّتَ بِهِ فُؤَادَكَ وَ رَتَّلۡنٰهُ تَرۡتِیۡلًا
وَ لَا یَاۡتُوۡنَكَ بِمَثَلٍ اِلَّا جِئۡنٰكَ بِالۡحَقِّ وَ
اَحۡسَنَ تَفۡسِیۡرًا. (25: 31 – 33)
And in this way, We have made enemies from
the wrongdoers for every prophet, and rest assured that your
Lord is sufficient for guidance and help. And these
disbelievers object: “Why was this Qur’an not revealed to him
in a single instalment?” Thus have We done this so that We can
strengthen your heart through this to bear this heavy burden
and We have revealed it gradually in a thorough way. And
whatever objection these people will raise, We shall let you
know its correct answer and best interpretation. (25:31-33)
In afore-mentioned verses, an example of a
satanic impediment is also mentioned: when a messenger of God
presents the words of God before people, then in order to
blame him, they raise the objection that if he is God’s
messenger why does he not present to them the whole of the
Qur’an; how can this be difficult for God? Their implication
was that when he cannot do this, it only means that he himself
is authoring it. He presents as much as he fabricates and
wrongly ascribes it to God to create an impression.
I have explained this verse is detail to
answer all questions and dispel all doubts that can arise
about it. After this explanation, it is not needed to refute
the narrative cited by our exegetes as an occasion of
revelation for this verse. In the first place, as can be seen,
it does not need any occasion for revelation; it is fully
clear in its meaning and is in complete harmony with its
preceding and succeeding verses. A further indiscretion in
this regard is that this narrative is suspect both with regard
to its content as well as its chain narration. It seems to be
a mere fabrication by some un-Islamic elements. It was
concocted to cast aspersions on the infallibility of prophets.
Our exegetes – simpletons – are continuing to cite it in their
books.
) لِّیَجۡعَلَ مَا یُلۡقِی الشَّیۡطٰنُ
فِتۡنَةً لِّلَّذِیۡنَ فِیۡ قُلُوۡبِهِمۡ مَّرَضٌ وَّ
الۡقَاسِیَةِ قُلُوۡبُهُمۡ
وَ
اِنَّ الظّٰلِمِیۡنَ لَفِیۡ شِقَاقٍ بَعِیۡدٍ (53) وَّ
لِیَعۡلَمَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ اَنَّهُ الۡحَقُّ مِنۡ
رَّبِّكَ فَیُؤۡمِنُوۡا بِهِ فَتُخۡبِتَ لَهُ قُلُوۡبُهُمۡ
وَ
اِنَّ اللّٰهَ لَهَادِ الَّذِیۡنَ اٰمَنُوۡا اِلٰی صِرَاطٍ
مُّسۡتَقِیۡمٍ (54)
These verses explain the wisdom behind why
the miscreants and the devils launch an all out offensive
against the call of truth whenever it is sounded in this
world.
The word
فِتۡنَۃ means
“trial and test.” Obviously, if evil elements are not given a
chance to use their guiles against the proponents of the
truth, the two cannot be made distinct. Given the opportunity,
the advocates of falsehood align themselves with the forces of
evil and the proponents of the truth continue to adhere to the
truth in spite of all the conspiracies hatched by the
proponents of falsehood.
“Ailment” refers to the ailment of
hypocrisy and the expression “who are hard-hearted” refers to
the extreme enemies among the Jews and the Idolaters who had
united to launch a counter-attack against the call of truth.
It is stated that God has given this respite to falsehood and
evil so that it becomes a trial and test for the hypocrites
and the miscreants. They can do whatever they like against the
truth and fulfil all their desires.
The words
وَ اِنَّ الظّٰلِمِیۡنَ لَفِیۡ شِقَاقٍ
بَعِیۡدٍ express sorrow at these
wretched people: they have strayed so far in their opposition
to the truth that there is no possibility for their return.
Concealed in these words also is an indication for the Prophet
(sws) that he should now leave these people to themselves.
They are facing the established practice of God.
Consider next the
words: وَّ لِیَعۡلَمَ الَّذِیۡنَ
اُوۡتُوا الۡعِلۡمَ اَنَّهُ الۡحَقُّ مِنۡ رَّبِّكَ
فَیُؤۡمِنُوۡا بِهِ فَتُخۡبِتَ لَهُ قُلُوۡبُهُمۡ.
The verbs وَّ لِیَعۡلَمَ
and فَیُؤۡمِنُوۡا بِهِ
are used in their complete meaning and the knowledge referred
to in اُوۡتُوا الۡعِلۡمَ
is the knowledge of the Qur’an. Stated here is another
underlying wisdom in evil being given respite: those have been
given the knowledge of the Book become deeply acquainted with
this knowledge. They fully get to know that this knowledge
that they have acquired from the Prophet (sws) is the absolute
truth and is from God. Moreover, this soundness of their
knowledge also strengthens their faith and their hearts submit
to God with full devotion and trust.
Here it needs to be kept in mind that the
essence of a thing becomes evident from its opposite. If a
person knows and believes in something but is not aware of
what can be said in its criticism, then there is a chance that
when he becomes aware of it, his belief in it is shaken and
jolted. However, if this critique has come before people and
they have still stuck to their belief by evaluating the
criticism, then they have accepted a truth on the basis of
their own insight. Then there is little chance that some
adverse current may make them give up their stance. It is to
create this insight in religion that God gives respite to evil
in this world: the adversaries of the truth are afforded the
opportunity to spill their venom against it so that those who
accept it, do not blindly accept it; they accept it with full
comprehension.
Obviously, those who have such depth in
knowledge will never have blind faith too – which dwindles at
every gust of wind. In fact, true and deep knowledge produces
true and deep faith. With such faith is engendered the
submission to God that is its essence and without which faith
has no weight in the scales of God.
Just as it is said
that the hypocrites and the miscreants have strayed so far
that there is no chance of their returning to the truth, the
last part of the verse gives glad tidings to the believers
that the devils will try their best to lead them astray but
the Almighty will not let their faith go waste. He will give
them the urge to be guided to the straight path that leads him
to his Lord. The words صِرَاطٍ
مُّسۡتَقِیۡمٍ are undefined to
express the importance and splendour of this path.
وَ لَا یَزَالُ الَّذِیۡنَ کَفَرُوۡا فِیۡ
مِرۡیَةٍ مِّنۡهُ حَتّٰی تَاۡتِیَهُمُ السَّاعَةُ بَغۡتَةً اَوۡ
یَاۡتِیَهُمۡ عَذَابُ یَوۡمٍ عَقِیۡمٍ (55) اَلۡمُلۡكُ
یَوۡمَئِذٍ لِّلّٰهِ
یَحۡکُمُ
بَیۡنَهُمۡ
فَالَّذِیۡنَ
اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ فِیۡ جَنّٰتِ النَّعِیۡمِ
(56) وَ الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِاٰیٰتِنَا
فَاُولٰٓئِكَ لَهُمۡ عَذَابٌ مُّهِیۡنٌ (57)
Earlier, while
praising the believers, it was stated that opposition of the
enemies make the believers even more strongly believe that the
warnings sounded by the Prophet (sws) are absolutely true.
Stated now is what will happen when the promised doom they
doubted arrives. The word عَقِیۡم
means “impotent and infertile.” Thus in verse 29 of Surah al-Dhariyat,
it is said قَالَتْ عَجُوْزٌ
عَقِيْمٌ (she said: I am barren).
From here, the meaning of being harmful and sinister was
incorporated in it and it was also used for the stormy wind
which will cause a horrific calamity and have no element of
benefit in it. Hence the punishment that visited the people of
the ‘Ad is expressed thus in verse 41of
Surah al-Dhariyat: وَ فِي عَادٍ اذْ
أرْسَلْنَا عَلَيْهِمُ الرِّيحَ العَقِيْمَ
(and there is a great lesson for
them in the nation of ‘Ad too when we sent them a baleful
wind). In verse 19 of Surah al-Qamar the expression
يَوْمٍ نَحْسٍ is
used in precisely the same meaning.
The words
اَلۡمُلۡكُ یَوۡمَئِذٍ لِّلّٰهِ
ؕ یَحۡکُمُ
بَیۡنَهُمۡ refer to the fact that if
these people are only waiting for the Day of Judgment, they
should remember that on the day all authority would rest with
God. On that day, neither will their factions and groups be of
benefit to them nor their alleged deities and intercessors. It
will be a day of verdicts and there will be chance for people
to do any deeds to earn reward. God will deliver the verdict
and pronounce the victor and the vanquished and everyone will
face the consequences of his deeds.
The last part of the verse is the
declaration of the verdict itself. The evil doers will face a
humiliating torment because they regarded themselves to be
above and beyond the teachings of God’s messengers which is
the worst form of arrogance. Owing to this arrogance, they are
worthy of not only being punished but punished in a
disgraceful way. It may be kept in mind that a punishment that
is accompanied with humiliation increases its affect ten fold.
Section VI: Verses (58-76)
In these verses, Muslims are first
affectionately consoled. They are the ones who, in order to
save their faith, were migrating to various regions as a
result of the wave of persecution let loose by the enemies of
the truth. By referring to His own attributes, God has assured
them that all this matter is in the hands of God; He sees and
hears everything. Just as a dead piece of earth is revived
through rain and becomes brimming with life, in a similar way,
the rain of mercy will drench them and they will be overcome
with jubilation. The reason God is giving their enemies
respite is that He is very merciful to His servants. He is not
hasty in punishing people. However, His respite has a limit.
If they do not duly value it, they will see its fate.
After this, the Prophet (sws) is addressed
and told that his enemies will continue to adhere to their
ill-ways; he should consign their matter to God and ignore
them. Soon the day will come when God decides their fate. When
it comes, their deities – against whom they were not prepared
to hear a single word – will not be of any avail to them. If
they are angered at this, then let it be; the Prophet (sws)
should clearly communicate to them that all their deities
combined do not even have the power to create a fly, and
cannot even recover a thing a fly snatches away from them. The
Prophet (sws) is also asked to make these foolish people
understand that neither are the angels God’s daughters nor His
partners; They are His servants. From among them, God selects
His envoys just as He does so from among human beings. These
people should be further told that they are always under God’s
control. It is only He Who is the fountainhead and decider of
all affairs.
Readers may now proceed to study these
verses in the light of this discussion.
Text and Translation
وَ الَّذِیۡنَ هَاجَرُوۡا فِیۡ سَبِیۡلِ
اللّٰهِ ثُمَّ قُتِلُوۡۤا اَوۡ مَاتُوۡا لَیَرۡزُقَنَّهُمُ
اللّٰهُ رِزۡقًا حَسَنًا
وَ اِنَّ اللّٰهَ لَهُوَ خَیۡرُ الرّٰزِقِیۡنَ (58)
لَیُدۡخِلَنَّهُمۡ مُّدۡخَلًا یَّرۡضَوۡنَهُ
وَ
اِنَّ اللّٰهَ لَعَلِیۡمٌ حَلِیۡمٌ (59) ذٰلِكَ
وَ مَنۡ عَاقَبَ بِمِثۡلِ مَا عُوۡقِبَ بِهِ ثُمَّ بُغِیَ
عَلَیۡهِ لَیَنۡصُرَنَّهُ اللّٰهُ
اِنَّ
اللّٰهَ لَعَفُوٌّ غَفُوۡرٌ (60) ذٰلِكَ بِاَنَّ اللّٰهَ
یُوۡلِجُ الَّیۡلَ فِی النَّهَارِ وَ یُوۡلِجُ النَّهَارَ فِی
الَّیۡلِ وَ اَنَّ اللّٰهَ سَمِیۡعٌ بَصِیۡرٌ (61) ذٰلِكَ
بِاَنَّ اللّٰهَ هُوَ الۡحَقُّ وَ اَنَّ مَا یَدۡعُوۡنَ مِنۡ
دُوۡنِه هُوَ الۡبَاطِلُ وَ اَنَّ اللّٰهَ هُوَ الۡعَلِیُّ
الۡکَبِیۡرُ (62) اَلَمۡ تَرَ اَنَّ اللّٰهَ اَنۡزَلَ مِنَ
السَّمَآءِ مَآءً ۫ فَتُصۡبِحُ الۡاَرۡضُ مُخۡضَرَّةً
اِنَّ
اللّٰهَ لَطِیۡفٌ خَبِیۡرٌ (63) لَهُ مَا فِی السَّمٰوٰتِ وَ مَا
فِی الۡاَرۡضِ
وَ
اِنَّ اللّٰهَ لَهُوَ الۡغَنِیُّ الۡحَمِیۡدُ (64) اَلَمۡ تَرَ
اَنَّ اللّٰهَ سَخَّرَ لَکُمۡ مَّا فِی الۡاَرۡضِ وَ الۡفُلۡكَ
تَجۡرِیۡ فِی الۡبَحۡرِ بِاَمۡرِهِ
وَ
یُمۡسِكُ السَّمَآءَ اَنۡ تَقَعَ عَلَی الۡاَرۡضِ اِلَّا
بِاِذۡنِهِ
اِنَّ
اللّٰهَ بِالنَّاسِ لَرَءُوۡفٌ رَّحِیۡمٌ (65) وَ هُوَ الَّذِیۡۤ
اَحۡیَاکُمۡ ثُمَّ یُمِیۡتُکُمۡ ثُمَّ یُحۡیِیۡکُمۡ
اِنَّ
الۡاِنۡسَانَ لَکَفُوۡرٌ (66) لِکُلِّ اُمَّةٍ جَعَلۡنَا
مَنۡسَکًا هُمۡ نَاسِکُوۡهُ فَلَا یُنَازِعُنَّكَ فِی الۡاَمۡرِ
وَ ادۡعُ اِلٰی رَبِّكَ
اِنَّكَ
لَعَلٰی هُدًی مُّسۡتَقِیۡمٍ (67) وَ اِنۡ جٰدَلُوۡكَ فَقُلِ
اللّٰهُ اَعۡلَمُ بِمَا تَعۡمَلُوۡنَ (68) اَللّٰهُ یَحۡکُمُ
بَیۡنَکُمۡ یَوۡمَ الۡقِیٰمَةِ فِیۡمَا کُنۡتُمۡ فِیۡهِ
تَخۡتَلِفُوۡنَ (69) اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰهَ یَعۡلَمُ مَا
فِی السَّمَآءِ وَ الۡاَرۡضِ
اِنَّ
ذٰلِكَ فِیۡ کِتٰبٍ
اِنَّ
ذٰلِكَ عَلَی اللّٰهِ یَسِیۡرٌ (70) وَ یَعۡبُدُوۡنَ مِنۡ دُوۡنِ
اللّٰهِ مَا لَمۡ یُنَزِّلۡ بِهِ سُلۡطٰنًا وَّ مَا لَیۡسَ
لَهُمۡ بِهِ عِلۡمٌ
وَ
مَا لِلظّٰلِمِیۡنَ مِنۡ نَّصِیۡرٍ (71) وَ اِذَا تُتۡلٰی
عَلَیۡهِمۡ اٰیٰتُنَا بَیِّنٰتٍ تَعۡرِفُ فِیۡ وُجُوۡهِ
الَّذِیۡنَ کَفَرُوا الۡمُنۡکَرَ
یَکَادُوۡنَ
یَسۡطُوۡنَ بِالَّذِیۡنَ یَتۡلُوۡنَ عَلَیۡهِمۡ اٰیٰتِنَا
قُلۡ
اَفَاُنَبِّئُکُمۡ بِشَرٍّ مِّنۡ ذٰلِکُمۡ
اَلنَّارُ
وَعَدَهَا
اللّٰهُ الَّذِیۡنَ کَفَرُوۡا
وَ
بِئۡسَ الۡمَصِیۡرُ (72) 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) مَا قَدَرُوا اللّٰهَ حَقَّ
قَدۡرِهِ
اِنَّ
اللّٰهَ لَقَوِیٌّ عَزِیۡزٌ (74) اَللّٰهُ یَصۡطَفِیۡ مِنَ
الۡمَلٰٓئِكَةِ رُسُلًا وَّ مِنَ النَّاسِ
اِنَّ
اللّٰهَ سَمِیۡعٌ بَصِیۡرٌ (75) یَعۡلَمُ مَا بَیۡنَ
اَیۡدِیۡهِمۡ وَ مَا خَلۡفَهُمۡ
وَ
اِلَی اللّٰهِ تُرۡجَعُ الۡاُمُوۡرُ (76)
And the people who migrated in the way of
God, then were killed or died a natural death, God shall bless
them with a good sustenance. And indeed it is God Who provides
the best sustenance. He shall admit them to a place with which
they shall be pleased and satisfied. And God is indeed
knowledgeable and gracious. (58-59)
Hear this thing and moreover he who took
revenge equal to what afflicted him, then he is subjected to
oppression, God shall definitely help him. Indeed, God is
Forgiving, Merciful. (60)
This will happen because it is God Who
makes the night enter the day and the day enter the night and
God hears all and sees all. This will also happen also because
God is the real deity and those which they invoke besides God
are all false. And indeed God alone is the Supreme, the
Greatest. (61-62)
Do you not see that it is God Who sends
down water from the heavens; then, through it, the earth
becomes lush green? Indeed, God is very discerning,
well-aware. In His control is whatever is in the heavens and
whatever is in the earth. And only God is self-sufficient and
worthy of praise. (63-64)
Do you not see that God has put the things
of the earth to your service and the ship also? It sails in
the sea at His bidding. And He is holding the sky lest it
should fall down on the earth, except at His directive.
Indeed, God is very gracious to people and very merciful. And
it is He Who has given life to you. Then He gives death to
you; then He shall bring you back to life. Indeed, a human
being is very ungrateful. (65-66)
And We have prescribed
a path for each community; so they will tread on it alone.
Then they must not be able to dispute with you in any way in
this matter. And keep calling towards your Lord. Indeed, it is
you who is on the straight path. And if they argue with you,
tell them: God very well knows what you are doing. God will
decide between you on the Day of Judgement in what you are
differing. Do you not know that whatever is in the heavens and
the earth is in God’s knowledge? All these things are written
in a register. Indeed, this is very easy for God. (67-70)
And they worship besides God those things
about which God has revealed no sanction and nor do they have
any knowledge about them. And no one will be the helper of
these unjust people. And when Our clear revelations are
recited before them, you see revulsion on the faces of these
disbelievers. It is as if they will attack those who are
reciting Our revelations to them. Tell them: Should I inform
you of a thing of greater revulsion than this? It is Hell! God
has promised it to these people who have disbelieved and what
an evil abode it is! (71-72)
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.
They have not recognized the importance of God the way it
should be. Indeed, God is powerful, dominant upon all. (73-74)
God selects His
messengers from the angels the way He does from human beings.
Indeed, God hears and sees all. He knows what is behind and
before them, and all matters turn to Him only. (75-76)
Explanation
وَ الَّذِیۡنَ هَاجَرُوۡا فِیۡ سَبِیۡلِ
اللّٰهِ ثُمَّ قُتِلُوۡۤا اَوۡ مَاتُوۡا لَیَرۡزُقَنَّهُمُ
اللّٰهُ رِزۡقًا حَسَنًا
وَ اِنَّ اللّٰهَ لَهُوَ خَیۡرُ الرّٰزِقِیۡنَ (58)
This verse is
connected to the glad tidings given earlier gives further glad
tidings to those oppressed Muslims who were forced to migrate
from Makkah to protect their faith as a result of a wave of
persecution let loose by the disbelievers of the Quraysh.
It has been mentioned
in verse 169 of Surah Al-i ‘Imran that those who die for the
cause of God are alive and receive sustenance from Him in the
life of Barzakh (بَلْ اَحْیَآءٌ
عِنْدَ رَبِّهِمْ یُرْزَقُوْنَۙ).
The same glad tidings are given here to people who migrate
from their homes and die on the way though they are not
killed. In other words, not merely being killed for this cause
is martyrdom, even a natural death also has the same status.
The word رِزۡق
comprehensively signifies all the favours and blessings of God
and should not be confined in its meaning. When it is said
that God provides the best sustenance, who can even imagine
what He will provide those who left their homes and all they
had for His cause?
لَیُدۡخِلَنَّهُمۡ مُّدۡخَلًا یَّرۡضَوۡنَهُ
وَ
اِنَّ اللّٰهَ لَعَلِیۡمٌ حَلِیۡمٌ (59)
The word
یَّرۡضَوۡنَهُ
encompasses a whole world of
meaning. In other words, a person who leaves his home for the
cause of God and dies during this migration, he should rest
assured that he will be admitted into a place where not only
all his hopes will be fulfilled but he will also be given so
much more that he cannot even imagine in this world.
The attributes of God
mentioned imply that such people should rest assured that
whatever they are going through at the hands of the enemies of
the truth is in God’s knowledge. However, since besides being
knowledgeable, He is also gracious, He does not immediately
seize His enemies. In fact, He gives them full opportunity to
mend their ways. But these people must remember that one day
this respite will end and they will be brought to justice.
ذٰلِكَ
وَ مَنۡ عَاقَبَ بِمِثۡلِ مَا عُوۡقِبَ بِهِ ثُمَّ بُغِیَ
عَلَیۡهِ لَیَنۡصُرَنَّهُ اللّٰهُ
ؕ اِنَّ
اللّٰهَ لَعَفُوٌّ غَفُوۡرٌ (60)
The word
ذٰلِکَ is the
substitute of a whole sentence, as has been explained under
verse 30 earlier. The implication is that what has been said
is not something perfunctory in nature. It is a profound
reality. Friends and foes alike must fully hear this.
Moreover, it is now declared that if the oppressed Muslims
retaliate on equal footing to defend their life and wealth,
they have this permission. And, if after this, they are
further harassed, then their enemies must remember that God is
surely going to help them.
In the expression
وَ مَنۡ عَاقَبَ بِمِثۡلِ مَا
عُوۡقِبَ بِهِ, is used in deference
to mujanasah as in دِنَّاهُمْ كَمَا
دَانُوْا and جَزَاءُ
سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا. The
words ثُمَّ بُغِیَ عَلَیۡهِ show
that if because of some defensive measure adopted by the
Muslims, the disbelievers commit a further excess against them
to dampen their courage so that in future they do no dare take
a step to defend their persons and honour, then these
disbelievers must remember and the believers must rest assured
that God shall never let his happen. He shall definitely come
to the rescue of His servants. The word “definitely” conceals
a whole world of meaning borne testimony to by later incidents
and by history. It may be kept in mind that these glad tidings
were given to the Muslims at the time of migration. Later when
they became a force in Madinah, these same words were stated
very clearly. Readers may look up what is written under verses
39-40.
The sentence “indeed,
God is Forgiving, Merciful” has a special import here. Since
these glad tiding were given right at the time of migration,
there was a chance that the oppressed Muslims take a hasty
step in retaliation, whereas the appropriate time for this had
not arrived as yet. For this reason, the Almighty has reminded
them of His attributes of forgiveness and mercy. Even though
Muslims have the right to protect their life, wealth and
honour, however just as God Himself shows mercy to people in
spite of their excesses, in a similar way Muslims too must
exhibit this attitude to some extent. The time to nab these
rebellious people is at hand. In other words, the implication
is that God wants to see a reflection of His attributes in the
Muslims.
ذٰلِكَ بِاَنَّ اللّٰهَ یُوۡلِجُ الَّیۡلَ
فِی النَّهَارِ وَ یُوۡلِجُ النَّهَارَ فِی الَّیۡلِ وَ اَنَّ
اللّٰهَ سَمِیۡعٌ بَصِیۡرٌ (61)
Stated in this verse
is the argument in favour of the promise of divine help
mentioned earlier. These foolish people wrongly think that God
does not have any role in the affairs of this universe. He in
fact controls everything. It is He Who makes the day enter
into the night and vice versa and He is also one who hears and
sees all. In other words He is not deaf and blind as to be
unaware of the mischief caused by the wrongdoers. Thus when He
is the actual controller and also sees and hears all, how can
He remain detached from the governance of this universe? It is
essential that He help those who want to reform this world
against those who are creating disorder in it. How can this be
difficult for Him at all when He is able to admit the night
into the day and the day into the night – something which
everyone is observing through his eyes. Without any bother, He
can surely obliterate the darkness of disbelief and make the
world shine with the radiance of faith.
ذٰلِكَ بِاَنَّ اللّٰهَ هُوَ الۡحَقُّ وَ
اَنَّ مَا یَدۡعُوۡنَ مِنۡ دُوۡنِه هُوَ الۡبَاطِلُ وَ اَنَّ
اللّٰهَ هُوَ الۡعَلِیُّ الۡکَبِیۡرُ (62)
Stated in this verse
is the second argument: no one should remain under the
misconception that these enemies too have someone to help
them. It is only God Who has full control of this universe.
All those whom these people invoke besides Him are baseless
and a mere deception; in fact, they are their own
fabrications. God is exalted and mighty. How can these stones
and idols be equated with Him? The foolish who worship them as
deities are totally unaware of His majesty.
اَلَمۡ تَرَ اَنَّ اللّٰهَ اَنۡزَلَ مِنَ
السَّمَآءِ مَآءً ۫ فَتُصۡبِحُ الۡاَرۡضُ مُخۡضَرَّةً
اِنَّ
اللّٰهَ لَطِیۡفٌ خَبِیۡرٌ (63)
The words
اَلَمۡ تَرَ are
meant to address each and every individual of a group
separately. In the previous verses, the Almighty has
substantiated His promise of help through His attributes. In
this verse, the testimony of the world around human beings is
also added to His attributes. The implication is that keeping
in view the current adverse circumstances no one should think
that God’s help is improbable. Not every one can understand
how God’s mercy will manifest itself and when it will do so.
People see how a land has become dry and desolate with no
signs of plant life in it nor any chance of rain. However,
when God wants, His winds bring forth clusters upon clusters
of clouds. Then within the blink of any eye the land becomes
drenched with water and becomes lush green. In a similar way,
whenever God wants He will send clouds of help to His people
even if the apparent circumstances are not conducive.
The attributes of God
mentioned at the end of the verse have a very subtle
implication. God is very discerning (لَطِیۡفٌ),
He makes His plans materialize in a way that no one has any
inkling of them. Since He is well-aware (خَبِیۡرٌ),
He has knowledge of the past as well as the future, whereas
people only have knowledge of the apparent.
لَهُ مَا فِی السَّمٰوٰتِ وَ مَا فِی
الۡاَرۡضِ
وَ
اِنَّ اللّٰهَ لَهُوَ الۡغَنِیُّ الۡحَمِیۡدُ (64)
This verse reinforces
what is said earlier: everything in the heavens and the earth
belongs to Him and is under His control. Hence who can impede
His intentions from materializing? The attributeالۡحَمِیۡدُ
(worthy of praise) is meant to
qualify the attribute الۡغَنِیُّ (self-sufficient).
The reason was dispel any hopelessness in people because of
God being self-sufficient; they should hope that in spite of
being self-sufficient, He is benevolent to His people. In
spite of being aloof, He is with everyone.
اَلَمۡ تَرَ اَنَّ اللّٰهَ سَخَّرَ لَکُمۡ
مَّا فِی الۡاَرۡضِ وَ الۡفُلۡكَ تَجۡرِیۡ فِی الۡبَحۡرِ
بِاَمۡرِهِ
وَ
یُمۡسِكُ السَّمَآءَ اَنۡ تَقَعَ عَلَی الۡاَرۡضِ اِلَّا
بِاِذۡنِهِ
اِنَّ
اللّٰهَ بِالنَّاسِ لَرَءُوۡفٌ رَّحِیۡمٌ (65)
The implication of
this verse is that the respite given to human beings in this
world is God’s favour and blessing. Everything of the heavens
and earth is serving them – without which they cannot survive
– at God’s behest. All things will rebel against human beings
and become their enemies were it not so for God’s directive.
As an example, the sailing of the ship in the sea is cited. It
does so because God has put it in their service; otherwise, it
would drown in the blink of any eye. Similar is the case of
the sky. Had God not held it, it would have fallen down upon
them. An annexing noun to the effect
مخافة (lest) is
suppressed beforeاَنۡ
.
The last part of the
verse اِنَّ اللّٰهَ بِالنَّاسِ
لَرَءُوۡفٌ رَّحِیۡمٌ implies that
all these phenomena bear witness that whatever human beings
have in this world is not because of their own knowledge and
scientific advancements. It is purely due to God’s mercy and
favour. If the Almighty just displaces a single building block
of this universe, the whole of its edifice will be razed to
ground.
The tone of this verse
is worthy of note: the threat it harbours for the rebellious
elements of the Quraysh is evident from every word. The
implication is that they should not hastily demand their
punishment. If God is delaying it, it is not because of any
difficulty He is facing; on the contrary, it is because of His
mercy and favour so that they are able to benefit from this
and mend their ways.
وَ هُوَ الَّذِیۡ اَحۡیَاکُمۡ ثُمَّ
یُمِیۡتُکُمۡ ثُمَّ یُحۡیِیۡکُمۡ
اِنَّ
الۡاِنۡسَانَ لَکَفُوۡرٌ (66)
This verse reminds
them of the hereafter: if they do not face any torment in this
world, how can they rest at peace; they still have to face the
consequences of their deeds in the hereafter. Everyone has to
return to God one day. It is He who has given life and it is
He who gives death and then again He will give life. When
creating the first time was not difficult for Him, how can it
pose a difficulty the second time? The last part of the verse
“indeed, a human being is very ungrateful” mentions the real
reason for their rebelliousness: as far as the message of the
Prophet (sws) and the Qur’an is concerned, it is totally clear
and there cannot be any two opinions about it. It is these
people who are very ungrateful. The word “human being” here
refers to these rebellious opponents; however, to express
aversion, they are not directly addressed; instead a general
word is used. This style also encompasses regret and sorrow at
their behaviour.
لِکُلِّ اُمَّةٍ جَعَلۡنَا مَنۡسَکًا هُمۡ
نَاسِکُوۡهُ فَلَا یُنَازِعُنَّكَ فِی الۡاَمۡرِ وَ ادۡعُ اِلٰی
رَبِّكَ
اِنَّكَ
لَعَلٰی هُدًی مُّسۡتَقِیۡمٍ (67)
The word
مَنۡسَک has been
discussed under verse 34. Here it is used for ways of worship,
the apparent form of divine law and its principles.
Earlier in this surah,
it has been said that in that period the Jews and the
Christians were openly siding with the Quraysh. In fact, it
was they who were actually fuelling the whole debate. For this
reason, the verse refers to them and says that God has
prescribed a law for each community. The purpose of saying
this was that they should worship God according to His law and
when He makes a change in this law, they should whole
heartedly accept it. This would make those who are sincere
distinct from the rest. Thus in the time of each messenger,
changes have been made in the outward form of the shari‘ah and
the innovations fabricated by the innovators have also been
reformed. Those who were seekers of the truth, accepted this
reform with full sincerity. However, the single-track minded
and slaves to traditions remained adamant on their view. Out
of their bias for them, they began debating those who argued
against these cherished traditions of theirs. The verse states
that similar is the situation of the Prophet’s opponents: due
to their stagnation and prejudice for their jahiliyyah
customs, they are not prepared to give up the path they are
treading. Therefore, the Prophet (sws) should no longer show
concern for them. The words فَلَا
یُنَازِعُنَّكَ فِی الۡاَمۡرِ imply
that he should not give them any opportunity to engage in
polemical debates with him. He should adhere to the straight
path of his Lord and also invite them towards it. If they
accept his call, it is fine; otherwise, he should leave them
to themselves. Indeed, he is treading on the straight path.
What harm can such a person incur from those who are treading
the wrong path? With a little change of words, this subject
has been brought up at other instances in the Qur’an. Here are
a few examples.
At the end of the
discussion on the qiblah in Surah al-Baqarah, it is said:
وَ لِکُلٍّ وِّجۡهَةٌ هُوَ مُوَلِّیۡهَا
فَاسۡتَبِقُوا الۡخَیۡرٰتِ )2:
148)
And for each there is
a fixed a direction towards which it turns. So, excel in the
direction of virtues. (2:148)
In Surah al-Ma’idah,
it is stated:
لِکُلٍّ جَعَلۡنَا مِنۡکُمۡ شِرۡعَةً وَّ
مِنۡهَاجًا
وَ
لَوۡ شَآءَ اللّٰهُ لَجَعَلَکُمۡ اُمَّةً وَّاحِدَةً وَّ
لٰکِنۡ لِّیَبۡلُوَکُمۡ فِیۡ مَاۤ اٰتٰىکُمۡ فَاسۡتَبِقُوا
الۡخَیۡرٰتِ (5: 48)
For each of you, We
have ordained a rule and path. And had God pleased, He could
have made you one community, but He wanted to try you by
whatever He has blessed you with. So, try to outdo one another
in good deeds. (5:48)
Readers may look up
the explanation of these verses. I have tried to fully
elaborate under them that these verses do not portray any
tolerance for the Jews and Christians, as some people have
understood. They actually express and declare aversion against
them.
وَ اِنۡ جٰدَلُوۡكَ فَقُلِ اللّٰهُ اَعۡلَمُ
بِمَا تَعۡمَلُوۡنَ (68) اَللّٰهُ یَحۡکُمُ بَیۡنَکُمۡ یَوۡمَ
الۡقِیٰمَةِ فِیۡمَا کُنۡتُمۡ فِیۡهِ تَخۡتَلِفُوۡنَ (69)
The Prophet (sws) is
advised here not to give others a chance to engage in
polemical debate with him. However, in spite of this attitude
of his, if they take the initiative in this regard, then he
should try to ward them off by saying that God will decide
between them on the Day of Judgement. He is fully aware of
what these disbelievers are doing. In other words, the Prophet
(sws) should ignore them and consign their matter to God. They
are intentionally playing mischief and are not ones who can be
persuaded through reasoning.
اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰهَ یَعۡلَمُ مَا
فِی السَّمَآءِ وَ الۡاَرۡضِ
اِنَّ
ذٰلِكَ فِیۡ کِتٰبٍ
اِنَّ ذٰلِكَ عَلَی اللّٰهِ یَسِیۡرٌ (70)
Though this verse
addresses the Prophet (sws), however the rebuke found in every
word of it is directed at his adversaries. When God is so
well-informed that He knows that is in the heavens and the
earth, the Prophet (sws) should consign their matter to Him.
He will deal with them. The words “all these things are
written in a register” augment the threat already sounded.
Their implication is that no one should think that all these
are baseless warnings; everyone should know that God has a
written record of every person’s deeds. It has been
intricately compiled. Moreover, no one should think that who
can preserve the details of every person in such a minute way.
This might be a tall order for everyone but, as the last part
of the verse says, this is something very easy for God.
وَ یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ مَا
لَمۡ یُنَزِّلۡ بِهِ سُلۡطٰنًا وَّ مَا لَیۡسَ لَهُمۡ بِهِ
عِلۡمٌ
وَ
مَا لِلظّٰلِمِیۡنَ مِنۡ نَّصِیۡرٍ (71)
This verse clears
another misconception. The day God will deliver His verdict
with justice none will be able to help the unjust. The deities
and intercessors they associate with God are baseless. Neither
has God sanctioned them nor do they have any knowledge
regarding this matter. If someone associates someone with God
without His permission, then this is tantamount to fabricating
a lie against God, which is an act of greatest injustice.
Regarding someone to be a deity without any logical or natural
argument to support this claim is like following conjecture
and conjecture can never replace knowledge and the truth.
) وَ اِذَا تُتۡلٰی عَلَیۡهِمۡ اٰیٰتُنَا
بَیِّنٰتٍ تَعۡرِفُ فِیۡ وُجُوۡهِ الَّذِیۡنَ کَفَرُوا
الۡمُنۡکَرَ
یَکَادُوۡنَ
یَسۡطُوۡنَ بِالَّذِیۡنَ یَتۡلُوۡنَ عَلَیۡهِمۡ اٰیٰتِنَا
قُلۡ
اَفَاُنَبِّئُکُمۡ بِشَرٍّ مِّنۡ ذٰلِکُمۡ
اَلنَّارُ
وَعَدَهَا
اللّٰهُ الَّذِیۡنَ کَفَرُوۡا
وَ
بِئۡسَ الۡمَصِیۡرُ (72)
The verb
یَسۡطُوۡنَ means
“to attack someone.”
The implication is
that though they do not have any reasoning in favour of their
deities but in spite of this such is their bias against
monotheism that when they are presented with lucid arguments
in its favour, they writhe in frenzy and their faces convulse
in anger and it looks as if they will attack those who recite
these revelations before them. It is stated that if these
people are so infuriated at them, they should be informed by
the Prophet (sws) of a thing that will distort their faces
even more and they shall necessarily face it: the fire of Hell
and it is a very evil abode.
) 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)
This verse depicts the baselessness of
their deities with a powerful example.
The last sentence “those who desire and
that what they desire are both frail” subtly refers to the
fact that if a person regards someone to be a deity, it is
because this is a remedy to his own frailty. However, these
foolish people have set up deities which are more helpless
than these people themselves. They seek help from the
helpless.
مَا قَدَرُوا اللّٰهَ حَقَّ قَدۡرِهِ
اِنَّ
اللّٰهَ لَقَوِیٌّ عَزِیۡزٌ (74)
The verse implies that these people have
not given due importance to God’s majesty and might. He is not
someone helpless like their deities. On the contrary, He is
very powerful and dominant. He is fully capable of
implementing His intentions and no one can dare impede them.
اَللّٰهُ یَصۡطَفِیۡ مِنَ الۡمَلٰٓئِكَةِ
رُسُلًا وَّ مِنَ النَّاسِ اِنَّ
اللّٰهَ سَمِیۡعٌ بَصِیۡرٌ (75)
The verse implies that it is sheer naivety
of these people that they have started to worship angels
considering them to be daughters of God. Angels are not His
daughters or partners. They are in fact His servants. Their
only status is that some special ones among them are selected
as His envoys and sent to His messengers.
The attributes of God mentioned at the end
simultaneously refer to two important realities. Firstly,
since God hears and sees all, what need does He have to make
anyone His partner? Secondly, when God has these attributes,
He is also watching over the obligations of the angels – they
dare not exceed the prescribed bounds in the slightest way.
یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡهِمۡ وَ مَا
خَلۡفَهُمۡ وَ
اِلَی اللّٰهِ تُرۡجَعُ الۡاُمُوۡرُ (76)
Whatever is behind and after these angels
is in God’s knowledge. For this reason, they can neither
increase God’s knowledge in any way nor can any of their words
and deeds escape God’s eyes. They are not in a position to
claim a piece of knowledge that God does not have. All matters
are presented before God. They are neither presented before
the angels nor will they ever be. On the contrary, reports of
the tasks assigned to these angels are presented before God.
Section VII Verses (77-78)
These are the concluding verses of the
surah. In the previous verses, the disbelievers of the Quraysh
were proven as traitors and deceivers and thereby unworthy of
being the custodians of the House of God and heirs to
Abraham’s legacy. At the same time, it was indicated that the
real worthy custodians of this House of God were the Muslims
who had been expelled from there. They had also been given the
authority to wage jihad to liberate the House of God from
their occupation and cleanse it from filth. Now, in these
verses, Muslims are being guided to directives that are
essential to fulfil the requisites of this great
responsibility.
Text and Translation
یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوا ارۡکَعُوۡا
وَ اسۡجُدُوۡا وَ اعۡبُدُوۡا رَبَّکُمۡ وَ افۡعَلُوا الۡخَیۡرَ
لَعَلَّکُمۡ تُفۡلِحُوۡنَ (77)وَ جَاهِدُوۡا
فِی اللّٰهِ حَقَّ جِهَادِهِ
هُوَ
اجۡتَبٰىکُمۡ وَ مَا جَعَلَ عَلَیۡکُمۡ فِی الدِّیۡنِ مِنۡ
حَرَجٍ
مِلَّةَ
اَبِیۡکُمۡ اِبۡرٰهِیۡمَ
هُوَ
سَمّٰىکُمُ الۡمُسۡلِمِیۡنَ مِنۡ قَبۡلُ وَ فِیۡ هَذَا
لِیَکُوۡنَ الرَّسُوۡلُ شَهِیۡدًا عَلَیۡکُمۡ وَ تَکُوۡنُوۡا
شُهَدَآءَ عَلَی النَّاسِ
فَاَقِیۡمُوا الصَّلٰوةَ وَ اٰتُوا الزَّکٰوةَ وَ
اعۡتَصِمُوۡا بِاللّٰهِ
هُوَ
مَوۡلٰىکُمۡ
فَنِعۡمَ الۡمَوۡلٰی وَ نِعۡمَ النَّصِیۡرُ (78)
Believers! Keep kneeling and prostrating
before your Lord and worshipping Him and do righteous deeds
that you may succeed. And strive in the way of God in the most
befitting way. It is He Who has selected you and not placed
any constraint on you regarding religion. He has chosen the
community of your father – Abraham – for you. It was he who
had earlier named you Muslim and in this Qur’an also your name
is Muslim so that the messenger bears witness to God’s
religion before you and you bear witness to it before other
people. So, be diligent in the prayer and pay zakah and hold
on strongly to God. He only is your guardian. So, what a good
guardian and what a good helper! (77-78)
Explanation
یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوا ارۡکَعُوۡا
وَ اسۡجُدُوۡا وَ اعۡبُدُوۡا رَبَّکُمۡ وَ افۡعَلُوا الۡخَیۡرَ
لَعَلَّکُمۡ تُفۡلِحُوۡنَ (77)ٛ
Earlier, as has been indicated, the
requisites of the position of leadership were being stated,
glad tidings of which are mentioned in this surah. This
position is a great privilege and also a great responsibility.
For this reason, kneeling and prostrating were mentioned the
foremost. They actually signify the prayer. However, as
pointed out under verse 112 of Surah Tawbah, when a prayer is
mentioned in this way, the purpose is to also refer to
attention and focus during the prayer. Also specially alluded
to is the tahajjud prayer adhering to which is essential to
become worthy of great responsibilities. Since, as just
indicated, this is an occasion of both of privilege and
responsibility, expressing gratitude and becoming worthy of
the responsibility were other reasons for urging Muslims to
show diligence in the prayer. Readers are advised to look up
verse 41 of this surah in which Muslims are informed of the
responsibilities of the custodianship of the Haram and what
does their Lord expect of them after entrusting them with this
position of leadership.
The words
وَ اعۡبُدُوۡا رَبَّکُمۡ
(keep worshipping Him) mention the
specific after the general. Worship also encompasses
obedience. In other words, what is required is worshipping and
showing obedience to Him in all spheres of life.
The words
وَ افۡعَلُوا الۡخَیۡرَ
(and do righteous deeds) are even more general. The
implication is that they should do more virtuous deeds. These
deeds refer to ones which are not obligatory but are highly
recommended and rewarding as a result. They have a great role
in shaping the character of a
person.
The last part
لَعَلَّکُمۡ تُفۡلِحُوۡنَ
(that you may succeed) implies that if Muslims are diligent in
doing all these deeds, they will become capable enough to be
given the position of authority in the land that they are
being promised. This will also make them worthy of success in
the hereafter.
وَ جَاهِدُوۡا
فِی اللّٰهِ حَقَّ جِهَادِهِ
هُوَ اجۡتَبٰىکُمۡ وَ مَا جَعَلَ عَلَیۡکُمۡ فِی
الدِّیۡنِ مِنۡ حَرَجٍ
مِلَّةَ
اَبِیۡکُمۡ اِبۡرٰهِیۡمَ
هُوَ
سَمّٰىکُمُ الۡمُسۡلِمِیۡنَ مِنۡ قَبۡلُ وَ فِیۡ هَذَا
لِیَکُوۡنَ الرَّسُوۡلُ شَهِیۡدًا عَلَیۡکُمۡ وَ تَکُوۡنُوۡا
شُهَدَآءَ عَلَی النَّاسِ
فَاَقِیۡمُوا الصَّلٰوةَ وَ اٰتُوا الزَّکٰوةَ وَ
اعۡتَصِمُوۡا بِاللّٰهِ هُوَ
مَوۡلٰىکُمۡ
فَنِعۡمَ الۡمَوۡلٰی وَ نِعۡمَ النَّصِیۡرُ (78)
The verse begins with directing Muslims
to strive for the cause of God with their lives and their
resources. This is in tandem to the preparation they were
earlier required to make regarding their conduct. Here the
word jihad does not refer to war for that is dependent on
certain conditions. It has already been mentioned in verse
38-41 earlier. Here it refers to striving for the cause of God
through all possible means a person can muster for the purpose
of making His word superior.
The expression فِي
اللّٰهِ is actually
فِي سَبِيْلِ اللّٰهِ.
The words “in the most befitting way” refer to the fact that
this striving should not be half-hearted. It should be done in
such a way that if it costs a person his life, he should be
prepared for it.
The God Who is asking them to strive in
this way is the one Who has chosen them for the responsibility
of delivering His final message to mankind. This selection has
been made by Him after relieving others whether they are the
Quraysh or the Jews from this position. Hence they should rise
to the occasion and do full justice to their selection of
leading other nations of the world. Their determination and
resolve should be exemplary. They are further told that there
are no constraints in this religion for them the way they
existed in the religion followed by the Jews. God out of His
favour has protected this religion – which is based on human
nature – from all such constraints and restrictions. The
implication is that even though this is a heavy burden, but
they are capable of lifting it.
This religion is the legacy of Abraham (sws)
their forefather and whose legacy can be more cherished than
his? It should be kept in mind that here the real addressees
are the Ishmaelites who were not only the progeny of Abraham (sws),
they were also very proud of this lineage.
A verb to effect
وَاتَّبِعُوْا
can be regarded to be suppressed before مِلَّةَ
اَبِیۡکُمۡ or the verb اجۡتَبٰىکُمۡ
can be regarded to encompass the
meaning of another verb that suits the occasion. I prefer the
latter construction in light of verse 2 of Surah al-Ma’idah (رَضيْتُ
لَكُمُ الإِسْلامَ دِيْناً).
The words “it was he
who had earlier named you Muslim and in this Qur’an also”
indicate that this religion is the community of Abraham (sws).
It was he who named them Muslims and then this same name was
given to them in this final religion. Some scholars regard the
antecedent of the pronoun ہُوَ
to be God. However, in my opinion, it refers to the prayer of
Abraham (sws) mentioned in verse 129 of Surah al-Baqarah:
رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ
لَكَ وَمِن ذُرِّيَّتِنَآ اُمَّةً مُّسْلِمَةً لَّكَ
(Our Lord! And make us obedient to you and
institute from our progeny a Muslim nation). The purpose of
referring to this name in this supplication is to encourage
Muslims by informing them that they are the manifestation of
their father’s prayer. Thus they should always keep this
historical fact in mind.
It should not be misconstrued from the verse that the word
Islam or Muslim was used by Abraham (sws) for the first time.
Islam is the nature of all objects of this universe, as is
indicated in verse 82 of Surah Al ‘Imran. All prophets have
always followed Islam. The only thing is that Abraham (sws)
had prayed that a community emerge from the progeny of Ishmael
and named it Muslim. Thus when this community emerged, God
gave it the same name.
What is discussed in
لِیَکُوۡنَ الرَّسُوۡلُ شَهِیۡدًا
عَلَیۡکُمۡ وَ تَکُوۡنُوۡا شُهَدَآءَ عَلَی النَّاسِ
(so that the messenger bears witness to God’s religion before
you and you bear witness to it before other people) has also
been mentioned in verse 142 of Surah al-Baqarah thus:
وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا
لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ
عَلَيْكُمْ شَهِيدًا (and similarly, We
have made you an intermediate community so that you be
witnesses to God’s religion before people, and the messenger
be such a witness before you). The part of the verse under
discussion refers to the purpose of selection: God has
selected them after removing others from this position so that
just as His messenger bears witness to His religion before
them, they should bear witness to it before mankind until the
Day of Judement. The nature of bearing this witness has been
discussed under verse 143 of Surah al-Baqarah.
Verse 77 began with the mention of the prayer and the reason
for this was indicated there. The surah now ends emphasizing
the prayer and zakah
with the words: “so, be diligent in
the prayer and pay zakah and hold strongly to God. He only is
your guardian; so, what a good guardian and what a good
helper.” Here the directive to be adhere to the prayer and pay
zakah is with reference to the responsibility of “bearing
witness to God’s religion before mankind” imposed on this
community. On these two pillars stands the whole edifice of
religion.[32]
As long as people follow them, religion will be followed, and
vice versa.
There is no difference
in the expressions وَ اعۡتَصِمُوۡا
بِاللّٰهِ and
وَ اعۡتَصِمُوۡا بِحَبْل اللّٰهِ.
This is the remedy being suggested to the hardships that will
be faced in this cause: they should adhere to their stance
with full resolve and keep their Lord in remembrance and hold
fast to His Book. Moreover, they should show full faith in His
help because He is the best of Guardians and the best of
Helpers.
With these words, the
explanation of this surah comes to its completion.
وَ اٰخِرُ دَعْوٰنَا اَنِ الْحَمْدُ لِلّٰهِ
رَبِّ الْعٰلَمِیْنَ (and our last
words are that all gratitude is for God, Lord of the worlds).
Rahmanabad
6th July 1973
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