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Central Theme and Relationship with the
Previous Surah
This surah is the counterpart of the
previous one: Surah al-Hajj. It begins with the topic on which
the last surah ended. The closing verses of Surah al-Hajj
informed Muslims of their collective responsibility: just as
God’s Messenger had borne witness to the religion of truth
before them, it was then their duty to bear that witness
before other people. At the same time, they were told to show
diligence in the prayer, pay zakah and trust God since these
were essential for discharging that collective responsibility.
This surah now begins with the same topic, as if it is a
supplement of the previous surah. The last verse of Surah
al-Hajj and the first one of this surah perfectly mesh into
one another.
There is also no principal difference in
the topics of both surahs. Only the style and the manner of
reasoning are different. In the previous surah, believers were
informed of success and the disbelievers were told about the
disgraceful fate that was awaiting them. In this surah, this
topic has become very evident, especially the topic of giving
glad tidings to the believers. Also, the traits which make
them worthy of these glad tidings are explained in detail.
Similarly, it is fully explained to the disbelievers that the
humiliation they are being informed of is destined to afflict
them. This is evident from the testimony of history and from
the signs found in the world around them and the ones within
them. However, since the Almighty has created this world as a
test, the believers are made to go through trials and the
disbelievers are given respite. However, these periods are
only temporary. Ultimately, the truth will triumph and evil
will be routed.
Analysis of Meanings
Verses (1-11): Believers are given glad
tidings of success and entry into Paradise. The conditions on
which these glad tidings depend are also explained.
Verses (11-22): Resurrection in the
hereafter is substantiated through the signs of God’s power
and wisdom in the creation of human beings. The signs of God’s
providence found in this universe show that reward and
punishment are certain to take place.
Verses (23-50): A brief reference to the
anecdotes of God’s prophets is given. By referring to Noah
(sws) among the earlier prophets, Moses (sws), Aaron (sws) and
Jesus (sws) among the later ones and without mentioning the
names of the ones in between, it is pointed out to the Quraysh
that way they are denying God’s Messenger today is nothing
new: miscreants have always denied messengers, but God routed
them and made His messengers triumphant. This will happen now
as well. However, this world is a place of trial. Hence the
adherents to the truth shall necessarily be put through trial.
As a requisite of this trial, the adherents to evil are given
respite for a certain time so that they want to do whatever
they want with full might. This will leave them with no
excuse.
Verses (51-67): All prophets are given the
same religion by God and call people to the same truth;
however, their followers split this religion into bits and
pieces and now each faction is engrossed in its own ways. The
Prophet (sws) is assured that he should let these people
remain indulged in their merriment for a while. They are under
the misconception that the blessings they enjoy in the form of
wealth and children are an enhancement of favour to them. In
fact, this is going to precipitate their doom and they are not
aware of this. People who have faith, humility and sincerity
and are generous are in fact enhancing their favours. Indeed,
they will get a rich reward for their virtues. The slaves to
this world will continue to remain inebriated in their
interests. Ultimately, when they get caught, they will cry and
wail, but this will be of no avail.
Verses (68-77): Certain objections of the
rejecters are referred to and their demand for punishment is
responded to: if even a sample of this punishment is shown to
them, it will not be of any benefit to them. Just as they
learn no lesson from the calamities faced by others, similarly
as soon as they find relief from a calamity they will return
to their evil ways.
Verses (78-92): Those who demand miracles
and signs are asked to use their ears, eyes and heart: if they
use these God-gifted faculties, they will realise that
resurrection and reward and punishment in the hereafter are
obvious realities. After this, some aspects of their
contradictory views are pointed out: they are running away
from the obvious requisites of their established beliefs
merely to fulfil their desires.
Verses (93-118): In this concluding section
of the surah, the Prophet (sws) is asked to ignore the
attitude of his opponents for a while and seek God’s refuge
from the imminent torment. The disbelievers are warned that
soon they will regret and wish that they be given a chance do
some good deeds by going back to the previous world. However,
it will be too late by then. Only they will succeed at that
time whose scales are heavy and only those servants of God
will triumph who today are inviting them to His religion but
the rejecters are making fun of them. Today they think that
the life of this world has a long span but in the hereafter
they will realize that it passed in a few seconds. They think
that they will not be held accountable for their deeds and
will not return to God. But this is bound to happen and none
of their deities and intercessors will be of benefit to them.
Section I: Verses (1-11)
Text and Translation
بِسۡمِ اللهِ
الرَّحۡمٰنِ الرَّحِیۡمِ
قَدۡ اَفۡلَحَ
الۡمُؤۡمِنُوۡنَ (1) الَّذِیۡنَ هُمۡ فِیۡ
صَلَاتِهِمۡ خٰشِعُوۡنَ (2) وَ الَّذِیۡنَ هُمۡ عَنِ اللَّغۡوِ
مُعۡرِضُوۡنَ (3) وَ الَّذِیۡنَ هُمۡ لِلزَّکٰوةِ فٰعِلُوۡنَ (4)
وَ الَّذِیۡنَ هُمۡ لِفُرُوۡجِهِمۡ حٰفِظُوۡنَ (5) اِلَّا عَلٰۤی
اَزۡوَاجِهِمۡ اَوۡ مَا مَلَکَتۡ اَیۡمَانُهُمۡ فَاِنَّهُمۡ
غَیۡرُ مَلُوۡمِیۡنَ (6) فَمَنِ ابۡتَغٰی وَرَآءَ ذٰلِكَ
فَاُولٰٓئِكَ هُمُ الۡعٰدُوۡنَ (7) وَ الَّذِیۡنَ هُمۡ
لِاَمٰنٰتِهِمۡ وَ عَهۡدِهِمۡ رٰعُوۡنَ (8) وَ الَّذِیۡنَ هُمۡ
عَلٰی صَلَوٰتِهِمۡ یُحَافِظُوۡنَ (9) اُولٰٓئِكَ هُمُ
الۡوٰرِثُوۡنَ (10) الَّذِیۡنَ یَرِثُوۡنَ الۡفِرۡدَوۡسَ هُمۡ
فِیۡهَا خٰلِدُوۡنَ (11)
In the name of God, the Most Gracious, the
Ever-Merciful.
Those believers succeeded who show humility
in their prayer, who desist from frivolity and who pay zakah
and who guard their private parts except for their wives and
slave-maidens; so in their case there is no blame on them.
However, those who desire others besides them, it is they who
exceed the limits. And those who give due regard to their
trusts and to their promises, and those who guard their
prayers. It is these people who will be the inheritors, who
are the inheritors of Firdaws. They shall abide in it forever.
(1-11)
Explanation
قَدۡ
اَفۡلَحَ الۡمُؤۡمِنُوۡنَ (1)
Though the word “believers” is general, its
foremost connotation is the believers who were bravely
migrating from Makkah and preparing to wage jihad. The glad
tidings of success sounded in this verse relate to the future
but they are expressed in the past tense. The purpose is to
express their certainty because once something has been
decided by God, it is as if it has been done. The success
mentioned here primarily relates to the Hereafter because that
is the real success and believers always regard it to be their
objective. However, also found in it are the glad tidings of
establishing God’s religion in the land of Arabia that were
given in the previous surah. Since this has been mentioned in
detail in the last surah, in the present surah the actual
reward – Paradise – is referred to. Other achievements are
automatically subsumed under it.
الَّذِیۡنَ
هُمۡ فِیۡ صَلَاتِهِمۡ خٰشِعُوۡنَ (2)
The word خشوعۡ
means “humility and meekness.” It
has been used in the Qur’an in different forms. The usages of
خَشِعَتِ الأَصْوَات
andتَخْشَعَ قُلُوْبُهُمْ
shed light on its
essence. For this reason, exegetes have translated it as
“comfort” only. In my opinion, this is not correct. It refers
to the real essence of the prayer on which depends the
afore-mentioned success. The implication is that not only a
person’s body should bend down before God, his heart should
also fully submit to Him. Such are these believers that the
way they stand in the prayer, their recital in it and the
prostrations – everything bear witness to the humility in
their hearts. It may be kept in mind that in the previous
surah, the directive given was إقام
الصلاة. This signifies diligence in
the outer form of the prayer. In this surah, the inner essence
of the prayer is alluded to and that too as an attribute of
the believers who are being given glad tidings of success.
وَ
الَّذِیۡنَ هُمۡ عَنِ اللَّغۡوِ مُعۡرِضُوۡنَ (3)
These words depict the influence of the
prayer on one’s life. The word لَغۡو
refers to every act that can make a person indifferent to the
real purpose of life which is seeking God’s pleasure
regardless of it being prohibited or not. A prayer punctuated
with humility necessarily has a deep impact on the life of a
person: he begins abstaining from useless, frivolous and
purposeless activities. He is always worried that if he is
guilty of any such activity, how will he face his Creator in
the Hereafter? He is reminded of this fact at least five times
every day. Obviously, a person, who is so conscientious and
sensitive that he feels averse to any useless activity, will
seldom indulge in any sin or vulgarity. It is this impact of
the prayer on one’s life that is mentioned thus in verse 45 of
Surah al-‘Ankabut: الۡمُنۡکَرِ اِنَّ
الصَّلٰوةَ تَنۡهٰی عَنِ الۡفَحۡشَآءِ
وَ.
It means that the prayer effectively rebukes him and
reminds him five times a day of the deeds he is required to do
to please God; it informs him of his real destiny and the
preparations he must make for it and the strategy he should
undertake.
This is the
real meaning of the verse. However, the occasion of the
discourse is also pointing to a secondary meaning: it is also
a sarcastic remark on the frivolous activities the opponents
were continuously engaging in against Islam and the
disbelievers. This is evident from the following verse:
وَ اِذَا سَمِعُوا اللَّغۡوَ اَعۡرَضُوۡا
عَنۡهُ وَ قَالُوۡا لَنَاۤ اَعۡمَالُنَا وَ لَکُمۡ
اَعۡمَالُکُمۡ. (28: 55)
And when they listen to nonsensical talk,
they pay no heed to it and say: “To us our deeds and to you,
yours.” (28:55)
At verse 72 of Surah al-Furqan, it is
similarly said: وَ اِذَا مَرُّوۡا
بِاللَّغۡوِ مَرُّوۡا کِرَامًا.
In the light of these parallel verses, the verse under
discussion also implies that God’s servants spend their time
in remembering their Lord and in reflection on His
revelations; they do not have time for the nonsensical talk of
their opponents.
وَ
الَّذِیۡنَ هُمۡ لِلزَّکٰوةِ فٰعِلُوۡنَ (4)
After the prayer, the second pillar of
religion is zakah, as has been explained in detail in this
exegesis. It has been mentioned at length in Surah Maryam and
Surah al-Anbiya’ that every prophet of God directed his
followers to pray and to give zakah. Its legal form has
remained a little different in every religion; however, it is
a common and comprehensive word for spending for the cause of
God and its status in religion is that of a counterpart of the
prayer and its foremost manifestation. The prayer joins a
person with God and zakah joins him to his brethren. A person
who is connected with both his creator and his fraternity on
the right footing in fact becomes worthy of success in this
world and the next. Though this surah is Makkan and a formal
system of zakah was instituted later, however here it is not
used as term; it refers to charity in general. Those have
interpreted it in the connotation of a verbal noun to mean
“purification” are mistaken. This word occurs with the prayer
many times in the Makkan surahs too and at no place is it used
in this connotation. In all cases, it connotes charity and
spending for the cause of God. Obviously one consequence of
this is purification.
From the standpoint of philosophy of
religion too, the prayer and the zakah are two arms of faith
and the common thing between both is gratitude to God. It is
this sense of gratitude that urges a believer to the prayer,
which is an embodiment of gratitude. It is this gratitude
which stirs a person to spend for the cause of God and to
offer sacrifice. Viewed thus, it becomes evident that zakah is
a manifestation and an aspect of the prayer. Both necessitate
one another.
Moreover, the essence of the prayer is also
humility and fear, as mentioned earlier. In this capacity, it
stops a person from every sin and vulgarity, as is evident
with reference to Surah al-‘Ankabut alluded to above. Thus, it
is stated earlier that those whose prayers are punctuated with
humility abstain from useless and frivolous things.
Now more impacts and benefits of the prayer
are being mentioned ahead.
وَ
الَّذِیۡنَ هُمۡ لِفُرُوۡجِهِمۡ حٰفِظُوۡنَ (5) اِلَّا عَلٰۤی
اَزۡوَاجِهِمۡ اَوۡ مَا مَلَکَتۡ اَیۡمَانُهُمۡ فَاِنَّهُمۡ
غَیۡرُ مَلُوۡمِیۡنَ (6) فَمَنِ ابۡتَغٰی وَرَآءَ ذٰلِكَ
فَاُولٰٓئِكَ هُمُ الۡعٰدُوۡنَ (7)
These people control their sexual desires
and satisfy them only through their wives or slave-maidens.
It never happens that they become overcome so much by sexual
desires that they become animals and think that it is their
right to infiltrate into forbidden realms. The verse states
that satisfying the sexual urge within limits is allowed; none
can be blamed if they remain within these limits. No one
should regard this to be against religiosity, piety and
virtue, as is regarded in asceticism and other similar
ideologies. However, those who transgress limits are guilty of
breaching the limits of God. Here only their crime is
mentioned; its punishment is not. The reason is to express
severe anger and aversion. On such occasions, silence is much
more eloquent.
Here it may be kept in mind that in the
current western societies and those influenced by them, the
only restriction in this matter relates to coercion and
compulsion. If this is not the case, then every person has
every type of freedom.
وَ
الَّذِیۡنَ هُمۡ لِاَمٰنٰتِهِمۡ وَ عَهۡدِهِمۡ رٰعُوۡنَ (8)
اَمٰنٰت refers to
all trusts which our Lord has blessed us with in the form of
strengths, abilities, obligations and responsibilities or in
the shape of favours, blessings, riches and offspring. Also
included in them are things people have been entrusted with or
those discharging which is our responsibility according to the
norms. In a similar way, also included in it are the covenants
and promises our Lord has taken from our nature in the unseen
world or taken in this world in the form of the shari‘ah
through His messengers. Moreover, it also comprises all those
promises and covenants which we made with God through our
nature or through His prophets. Similarly, it also consists of
promises made with a group or an individual in this world,
whether they are written or oral or are thought to be
understood in a civilized society even if they are not made
orally or in writing. It is stated by the Almighty that it is
these servants of His who abide by all these trusts and
promises. They are neither dishonest and rebellious in the
matter of their Lord nor are unfaithful to His creatures or go
back on their word with them.
This verse encompasses all religious,
moral, legal, and social responsibilities which have been
revered in every shari‘ah. Here it is a comprehensive
statement made after the earlier directives and is in fact a
detail of what is concise and this detail is spread all over
the Qur’an.
This aspect of religious wisdom may also be
kept in mind that the prayer alone is the real protector of
all promises and covenants. The prayer itself, as is evident
from the explanation of Surah al-Baqarah, is a person’s
covenant with his Lord. This covenant is revived by every
believer five times a day. It also reminds him of all the
promises and responsibilities which are imposed on him. I have
been discussing various aspects of the prayer in detail in
this exegesis and have also written a separate book “Essence
of the Prayer.” Readers can look it
up for details.
وَ
الَّذِیۡنَ هُمۡ عَلٰی صَلَوٰتِهِمۡ یُحَافِظُوۡنَ (9)
Deliberation shows that this section of
verses began with the mention of the prayer and ends on it
too. The prayer has been mentioned at the beginning with
regard to its essence: humility before God and at the end with
regards to punctuality, vigilance and diligence in offering
it. This is because the blessings found in the prayer can only
be reaped when it has the essence of humility in it and is
also continuously guarded. This is the plant of paradise which
does not grow unless it is fully nourished. A little
negligence leaves it barren and fruitless. In fact, there is a
danger that it might completely wither away. If we want to
gain real benefit from it, we must save it from the onslaughts
of Satan and nurture it very punctually in a very diligent
way. It is then when we will get some idea of the comfort of
the eyes God has concealed in it.
The fact that the prayer protects the whole
religion is mentioned in the Qur’an at various instances. This
protection alludes to the wisdom that through the prayer all
virtues develop and grow and the prayer shields them under its
safekeeping. If a person does not adhere to the prayer, he
will also not be induced to do good deeds. If the prayer is
subtracted from religion and morality, its whole edifice will
crash to the ground. It is because of this reason that it is
said that he who wastes the prayer will all the more waste
religion.
اُولٰٓئِكَ
هُمُ الۡوٰرِثُوۡنَ (10) الَّذِیۡنَ یَرِثُوۡنَ الۡفِرۡدَوۡسَ
هُمۡ فِیۡهَا خٰلِدُوۡنَ (11)
These people will forever abide in the
Paradise lost by their forefather, Adam (sws). They will have
no fear of being expelled from there. They will then stay with
him eternally in this abode. This is because they will enter
it after defeating their enemy: Satan. Firdaws is among the
most majestic parts of Paradise. People who endangered
themselves for the cause of the truth in this world will be
worthy of it.
A Summary of Verses (1-11)
Though I have been alluding to all
essential points while explaining these verses, it seems
appropriate that they are reiterated because on them depends
the success of the believers. The meaningful sequence in which
they are stated is as follows:
1. To God, the success of a person is
entirely based on the faith that should deeply penetrate into
his heart. Mere outward faith has no weight before Him.
2. The foremost manifestation of faith is
the prayer. Faith which does not yield the prayer is like a
barren tree that can only be used to ignite fire.
3. The real essence of the prayer is
humility of the heart. If the prayer is devoid of this trait,
it will not have any impact on a person’s life.
4. The prayer punctuated with humility
stops a person from evil, vulgarity and useless activities. A
person acquires God’s companionship in the prayer. The
awareness of this companionship protects him from all evils
that are not befitting for him to indulge in.
5. The second manifestation of faith and
the second arm of the prayer is zakah (spending for God’s
cause). These are the two premier directives of religion and
all the shari‘ah is based on these two. If a person does not
diligently adhere to either of them, he will adhere to none of
them. The attack launched by Abu Bakr (rta) against those who
were desisting to pay zakah was based on this philosophy of
religion.
6. Those who submit their hearts and wealth
to God never become so blind in following their desires that
they break His limits and commit excesses against the rights
and honour of His servants.
7. These people abide by all trusts and
promises, whether they relate to God or to His creatures.
8. They safeguard their prayer and their
prayer is like a boundary wall that safeguards every aspect of
their religion.
9. Those who have the above-mentioned
traits will in fact be the dwellers of God’s Paradise and will
abide in it forever. This in reality is great success.
Details of all these points will be found
in the next surah: Surah al-Nur which is the supplement of
this surah. It will become evident from it that when a
person’s inner-self is lit up by faith, every aspect of his
life, whether individual or collective becomes radiant.
Moreover, if a person is devoid of this light, darkness
engulfs his inside and outside world.
Section II: Verses (12-22)
The glad tidings given to the believers in
the previous section are a definite reality. Similarly, the
warnings they conceal for the disbelievers devoid of faith are
also a definite reality. Yet what can glad tidings and warning
do to those who in the first place do not even believe in the
resurrection and in the hereafter? They regard all these to be
figments of the imagination and make fun of them. By
presenting the objections of such people, attention is
directed to the signs in their inside and outside world. It is
evident from these signs that if a person only reflects on the
phases of his creation it will become crystal clear that the
God Who is capable of doing all this can have no difficulty in
re-creating those who die and decay into dust. Similarly, if a
person reflects on his outside world, it will become fully
evident that after creating mankind, God has not become
unconcerned to it. In fact, He is nourishing and nurturing it
in a grand way with great devotion and utmost favour. So, when
He is undertaking all this in such an elaborate manner, how is
it possible that He not hold people accountable for their
deeds? Why would He not bring about a Day of Judgement to
reward the righteous and punish the wrongdoers? This argument
has also been stated in verse 5 of Surah al-Hajj. Here it is
mentioned in more detail and those aspects have also been
highlighted here that could not receive an elaborate treatment
there.
Readers may now proceed to study these
verses.
Text and Translation
وَ لَقَدۡ
خَلَقۡنَا الۡاِنۡسَانَ مِنۡ سُلٰلَةٍ مِّنۡ طِیۡنٍ (12) ثُمَّ
جَعَلۡنٰهُ نُطۡفَةً فِیۡ قَرَارٍ مَّکِیۡنٍ (13) ثُمَّ
خَلَقۡنَا النُّطۡفَةَ عَلَقَةً فَخَلَقۡنَا الۡعَلَقَةَ
مُضۡغَةً فَخَلَقۡنَا الۡمُضۡغَةَ عِظٰمًافَکَسَوۡنَا الۡعِظٰمَ
لَحۡمًا ثُمَّ اَنۡشَاۡنٰهُ خَلۡقًا اٰخَرَ
فَتَبٰرَكَ اللّٰهُ اَحۡسَنُ الۡخٰلِقِیۡنَ (14) ثُمَّ
اِنَّکُمۡ بَعۡدَ ذٰلِكَ لَمَیِّتُوۡنَ (15) ثُمَّ اِنَّکُمۡ
یَوۡمَ الۡقِیٰمَةِ تُبۡعَثُوۡنَ (16) وَ لَقَدۡ خَلَقۡنَا
فَوۡقَکُمۡ سَبۡعَ طَرَآئِقَ وَ مَا کُنَّا عَنِ الۡخَلۡقِ
غٰفِلِیۡنَ (17) وَ اَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً
بِقَدَرٍ فَاَسۡکَنّٰهُ فِی الۡاَرۡضِ وَ اِنَّا عَلٰی ذَهَابٍۭ
بِهِ لَقٰدِرُوۡنَ (18) فَاَنۡشَاۡنَا لَکُمۡ بِهِ جَنّٰتٍ مِّنۡ
نَّخِیۡلٍ وَّ اَعۡنَابٍ لَکُمۡ فِیۡهَا فَوَاكِهُ کَثِیۡرَةٌ
وَّ مِنۡهَا تَاۡکُلُوۡنَ (19) وَ شَجَرَةً تَخۡرُجُ مِنۡ طُوۡرِ
سَیۡنَآءَ تَنۡبُتُ بِالدُّهۡنِ وَ صِبۡغٍ لِّلۡاٰکِلِیۡنَ (20)
وَ اِنَّ لَکُمۡ فِی الۡاَنۡعَامِ لَعِبۡرَةً
نُسۡقِیۡکُمۡ مِّمَّا فِیۡ بُطُوۡنِهَا وَ لَکُمۡ فِیۡهَا
مَنَافِعُ کَثِیۡرَةٌ وَّ مِنۡهَا تَاۡکُلُوۡنَ (21) وَ
عَلَیۡهَا وَ عَلَی الۡفُلۡكِ تُحۡمَلُوۡنَ (22)
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. (12-16)
And We made above you seven skies one over
the other. And We did not become oblivious to the creatures.
And We sent down water from the skies according to a measure;
then lodged it in the earth and We have the power to take it
back. Thus, from it We have made orchards of dates and grapes
for you. There are many fruits in it for you by which you
please your taste buds and from which you also eat. And We
also made that tree grow which comes out from Mount Sinai. It
sprouts with oil and with curry for those who eat. And for
you, there is a great lesson in the cattle also. From among
what is in their bellies, We make you drink [milk that is
tasty] and there are also many other benefits in them for you.
And from them you obtain your food also and you also travel on
them and on the ships too. (17-22)
Explanation
وَ لَقَدۡ
خَلَقۡنَا الۡاِنۡسَانَ مِنۡ سُلٰلَةٍ مِّنۡ طِیۡنٍ (12) ثُمَّ
جَعَلۡنٰهُ نُطۡفَةً فِیۡ قَرَارٍ مَّکِیۡنٍ (13) ثُمَّ
خَلَقۡنَا النُّطۡفَةَ عَلَقَةً فَخَلَقۡنَا الۡعَلَقَةَ
مُضۡغَةً فَخَلَقۡنَا الۡمُضۡغَةَ عِظٰمًافَکَسَوۡنَا الۡعِظٰمَ
لَحۡمًا ثُمَّ اَنۡشَاۡنٰهُ خَلۡقًا اٰخَرَ
فَتَبٰرَكَ اللّٰهُ اَحۡسَنُ الۡخٰلِقِیۡنَ (14)
The gradual phase-wise creation of a human
being has been mentioned in Surah al-Hajj earlier, as is also
alluded to before. There, the opening words were:
اِنۡ
کُنۡتُمۡ
فِیۡ رَیۡبٍ
مِّنَ الۡبَعۡثِ (if you are in any
doubt of being raised to life again …). It is evident from
this that the purpose was to prove that people will be raised
to life again once they die. Moreover, there the words
لِنُبَيِّنَ لَكُمْ (so that We make
evident for you) also occur which point to
the reason of the gradual
progression in the creation of human beings: the power and
wisdom of God manifest themselves in such a way in this
sequence of creation that a person does not need any external
reasoning regarding the hereafter. In Surah al-Hajj, every
word and component of the relevant verses as well as their
purpose have been explained in detail. Repetition is not
needed here. All these stages are well known in the creation
of a human being. Modern scientific advancements have also
brought to the fore certain aspects of this creation which the
Qur’an had merely hinted at so that the more knowledge human
beings gain, the more they know of these secrets. I have also
pointed out certain other things of this category in this
exegesis earlier. Everyone knows the secret that a drop of
fluid that comes into being from the substance of clay is
nurtured and nourished by providence in a gradual way;
ultimately, the likes of Socrates, Hippocrates, Aristotle and
Galen are created. The question is: Is all this happening of
its own accord? Is all this sequence adopted and the
nourishment provided a result of unbridled matter? Is all this
power, wisdom, providence and affection a meaningless thing
which has no purpose and fate? Is the being Who fashions out a
human being from a drop of fluid unable to create him again?
It is in these questions that the naïve – even if they are
great philosophers and scientists – have differed with one
another. In order to answer these very questions, the Qur’an
has directed the attention of a person to his physical self.
People do not have to go far to find the answer. If they
reflect on their own phases of creation, they will get all the
answers.
The words “then We made it into a new
creation altogether” point to the incredible nature of
transformation a drop of fluid undergoes to become a living
human being. If people witness this marvel around them, why do
they think that the One responsible for this marvel will find
it difficult to recreate them?
The words “thus, blessed is God, the best
of creators” express the inference every person who reflects
on the phases of creation should reach. The God Who showed His
signs, marvels and miracles in every person is blessed and
beneficent: an ordinary drop of fluid was fashioned into a
miraculous living being and endowed with grand traits; such
are his abilities that angels bowed down to him and he became
the vicegerent of God on earth. The implication is that by
reflecting on these things, a person does not merely
acknowledge the existence of God, he is convinced that his
creator is wise, beneficent, powerful, blessed and peerless.
Readers may keep in mind the style that the
superlative أفعل
especially when annexed to a plural noun, at times does not
signify any comparison; it only expresses the magnificence of
an attribute. Thus, the expression
الۡخٰلِقِیۡنَ اَحۡسَنُ would mean
that He is not merely a creator; He is the best of creators;
He has not created human beings in a perfunctory way; on the
contrary, He has made them in the best of moulds with the best
of abilities. Some exegetes have changed the meaning of the
word “creator” because of not being aware of this style.
Obviously, this is not the slightest needed. The purpose here
is to show that the creation of a human being itself testifies
that he has not been created by matter that is unbridled or by
a prime mover or by a first cause nor has he evolved on its
own. On the contrary, He has been brought into existence by a
blessed being who is an outstanding creator.
ثُمَّ
اِنَّکُمۡ بَعۡدَ ذٰلِكَ لَمَیِّتُوۡنَ (15) ثُمَّ اِنَّکُمۡ
یَوۡمَ الۡقِیٰمَةِ تُبۡعَثُوۡنَ (16)
This is the actual inference for which all
the phases of creation have been mentioned earlier. There is
no reason to deny being raised to life again: how can it be
difficult for the God Whose marvels they see in their
creation?
وَ لَقَدۡ
خَلَقۡنَا فَوۡقَکُمۡ سَبۡعَ طَرَآئِقَ وَ مَا کُنَّا عَنِ
الۡخَلۡقِ غٰفِلِیۡنَ (17)
The word
طَرَآئِقَ is the plural of
طَرِيْقَة. It
connotes “stripes.” Here by mentioning an adjective its noun
is referred to. This is a common style of Arabic. The allusion
is to seven skies which have stripes. Here this word signifies
both the brilliance and splendour of the sky and also to the
rain which is mentioned ahead in a very profound way.
The word کُنَّا
here expresses “majesty” as it does in
كَانَ اللّٰهُ عَلِيْمًا حَكِيْمًا.
The implication is that after creating human beings, God did
not become unconcerned towards them; He continued to nourish
and sustain them in a very elaborate way.
The previous verse mentions the creation of
human beings, and the purpose is to point to the fact that
recreating them is not at all a difficult proposition. Now in
this verse God’s providence is referred to. After creating
this world, God has not become indifferent to the good and
evil that goes on in it. He continues to nourish and sustain
this world. He has created seven splendid skies and sends down
rain whereby living beings thrive.
وَ
اَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً بِقَدَرٍ فَاَسۡکَنّٰهُ فِی
الۡاَرۡضِ وَ اِنَّا عَلٰی ذَهَابٍۭ بِهِ لَقٰدِرُوۡنَ (18)
The water sent down from the sky by the
Almighty produces all life forms on earth. And it is His mercy
that He send it down in a specific measure otherwise it can
wreak havoc if He allows it to. It is then that this water
becomes a bane instead of a boon, as was the case in Noah’s
deluge. Moreover, it is God’s mercy and providence that this
water is housed in the earth and, like a safe treasure,
benefits all living beings. Had God wanted, He could have
seized all this supply of water and not a single drop would
have remained on earth. It is evident from this that both the
heavens and the earth are being controlled by the same
intention. If different intentions were controlling both, why
would those in charge of the heavens send down water in such
an exact quantity for the dwellers of the earth and also
maintain its supply from a reservoir. What is further evident
is that this singular being is very merciful and is nourishing
this world in a very profound way.
فَاَنۡشَاۡنَا لَکُمۡ بِهِ جَنّٰتٍ مِّنۡ نَّخِیۡلٍ وَّ
اَعۡنَابٍ لَکُمۡ فِیۡهَا فَوَاكِهُ کَثِیۡرَةٌ وَّ مِنۡهَا
تَاۡکُلُوۡنَ (19)
The mention of
تَاۡکُلُوۡنَ shows that a word to
the effect تَتَفَكَّهُوْن
is suppressed after فَوَاكِهُ
کَثِیۡرَةٌ. Examples of such
suppression can be seen earlier in this exegesis.
The implication of this verse is that God
has not merely provided the means and resources for people to
live, He has actually gone on to satisfy their taste-buds. A
person could have lived on bread but God created it for him
fruits of all sorts. As mentioned in verse 32 of Surah
al-Kahf, to the Arabs an ideal orchard was that of grapes
bordered by creepers of dates and in between there were
patches reserved to grow various grains and other seasonal
fruits. To them, the real important fruits were grapes and
dates; yet other fruits and grains were also produced. The
words “many fruits” and “from which you also eat” are actually
pointing to them.
وَ شَجَرَةً
تَخۡرُجُ مِنۡ طُوۡرِ سَیۡنَآءَ تَنۡبُتُ بِالدُّهۡنِ وَ صِبۡغٍ
لِّلۡاٰکِلِیۡنَ (20)
The word شَجَرَةً
refers to an olive tree. Though it
is not named, the traits mentioned clearly point to it. The
mount of Sinai was a place famous for its production. Its
curry was very famous among the Arabs. The People of the Book
not only regarded it to be edible, they also viewed it with
religious reverence. The word صِبۡغٌ
means “curry.” It was also like a
tasty curry like butter that would provide vitality. It is
mentioned in an undefined way to express its grandeur. The
implied meaning would be:
لِّلۡاٰکِلِیۡنَ صِبْغٌ طَيِّبٌ (a
tasty curry for those who eat). This in fact is a further use
of it besides others.
وَ اِنَّ
لَکُمۡ فِی الۡاَنۡعَامِ لَعِبۡرَةً
نُسۡقِیۡکُمۡ مِّمَّا فِیۡ بُطُوۡنِهَا وَ لَکُمۡ فِیۡهَا
مَنَافِعُ کَثِیۡرَةٌ وَّ مِنۡهَا تَاۡکُلُوۡنَ (21)
The word عِبۡرَۃٌ
means to cross over from reality to another and learn a lesson
from it. It is used as an undefined noun to magnify it. The
implication is that the things that are mentioned earlier
carry a lesson and if people reflect, there is a great lesson
in the cattle also.
The second object of the verb
نُسۡقِیۡکُمۡ is
not expressed. At another instance, it is mentioned thus in
verse 66 of Surah al-Naḥl: لَّبَنًا
خَالِصًا سَآئِغًا لِّلشّٰرِبِیۡنَ.
Similarly, here the words مِّمَّا
فِیۡ بُطُوۡنِهَا are rather concise.
Once again in the same verse of Surah al-Nahl, they are
explained thus: مِنۡ بَیۡنِ فَرۡثٍ
وَّ دَمٍ. If all these suppressions
are taken into account, the overall meaning would be: We have
made you drink pure and unadulterated milk from among faeces
and blood found in the bellies of animals.
The words لَکُمۡ
فِیۡهَا مَنَافِعُ کَثِیۡرَةٌ وَ
point to their other benefits besides the specific ones: not
only their milk, many other things are of utility to human
beings. They are used to travel and as beasts of burden. They
help people in harvesting crops. Their meat, hide and wool are
also useful for them. Even their faeces are used as manure. At
the same time, they form a food supply for people. Their fresh
meat is also consumed and their meat is also dried and
preserved for eating while travelling. There are some animals
whose pure utility is in their capacity of food for human
beings.
وَ
عَلَیۡهَا وَ عَلَی الۡفُلۡكِ تُحۡمَلُوۡنَ (22)
The word
تُحۡمَلُوۡنَ encompasses embarking
on them for travel and using them as carriers. Since Arabs
were generally nomads, they would travel from one place to
another. For this reason, both travelling and having their
provisions carried were important for them. To fulfil this
need, the Almighty created the camel for them which is the
ship of the desert. It is mentioned with the ship in this
verse. In other words, the role played by the camel in
land-travel is played by the ship in sea-travel.
The real purpose of mentioning all these
things is that people can learn a lesson: can it be imagined
about the Lord Who has cared for people in such minute ways
that He will remain indifferent to them? Does not His
providence impose an obligation on them? And is it not a
necessary consequence of this that He bring about a day in
which people are held accountable about their
responsibilities; those who fulfilled them be rewarded and
those who spent their lives in negligence be punished?
Obviously, human intellect and nature bear witness in favour
of this second aspect. Those who are provided everything by a
noble being and do not carry out the obligation to these
favours are ingrates and it is essential that they see the
consequence of this ingratitude.
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