Surah Bani Isra’il (3)
Section VI
(Verses 58-60)
Earlier in verse 11,
it has been mentioned that when the Prophet (sws) warned the
Idolaters of the torment, they would immediately demand to
be shown that torment. Now that the torment has been
mentioned in the previous verses, the established practice
of God about it is explained. They are told why the Almighty
does not show people the signs of His torment merely because
people demand them.
Text and Translation
وَ
اِنۡ مِّنۡ قَرۡیَةٍ اِلَّا نَحۡنُ مُهۡلِکُوۡهَا قَبۡلَ
یَوۡمِ الۡقِیٰمَةِ اَوۡ مُعَذِّبُوۡهَا عَذَابًا شَدِیۡدًا
کَانَ ذٰلِكَ فِی الۡکِتٰبِ مَسۡطُوۡرًا (58) وَ مَا
مَنَعَنَاۤ اَنۡ نُّرۡسِلَ بِالۡاٰیٰتِ اِلَّاۤ اَنۡ کَذَّبَ
بِهَا الۡاَوَّلُوۡنَ
وَ اٰتَیۡنَا ثَمُوۡدَ النَّاقَةَ مُبۡصِرَةً
فَظَلَمُوۡا بِهَا
وَ مَا نُرۡسِلُ بِالۡاٰیٰتِ اِلَّا تَخۡوِیۡفًا (59)
وَ اِذۡ قُلۡنَا لَكَ اِنَّ رَبَّكَ اَحَاطَ بِالنَّاسِ
وَ مَا جَعَلۡنَا الرُّءۡیَا الَّتِیۡۤ اَرَیۡنٰكَ
اِلَّا فِتۡنَةً لِّلنَّاسِ وَ الشَّجَرَةَ الۡمَلۡعُوۡنَةَ
فِی الۡقُرۡاٰنِ
وَ نُخَوِّفُهُمۡ
فَمَا یَزِیۡدُهُمۡ اِلَّا طُغۡیَانًا کَبِیۡرًا (60)
There is not a
single city that We shall not destroy before the Day of
Judgement or not inflict it with a severe punishment. This
is written in the book. And the only thing that has stopped
Us from sending signs of punishment is that the earlier
generations denied them. And We gave the Thamud a she-camel
as an eye-opening sign. But they were unjust to themselves
and denied it. And We only send signs to frighten [people].
(59-60)
And remember when We
said to you: Your Lord has surrounded the people. And that
dream We showed you, We only made it a trial for the people
and that tree as well which has been cursed in the Qur’an.
And We frighten them, but this thing is merely increasing
them in their extreme rebelliousness. (60)
Explanation
وَ اِنۡ مِّنۡ قَرۡیَةٍ اِلَّا نَحۡنُ
مُهۡلِکُوۡهَا قَبۡلَ یَوۡمِ الۡقِیٰمَةِ اَوۡ مُعَذِّبُوۡهَا
عَذَابًا شَدِیۡدًا
کَانَ ذٰلِكَ فِی الۡکِتٰبِ مَسۡطُوۡرًا (58)
The word
قرية refers to
the central and main cities where their leadership and
nobles reside.
This verse answers
the demand of the disbelievers of
the Quraysh regarding the sign of the promised punishment.
Here the style adopted is concise. However, in verse 16 of
this surah, the established practice of God has been
referred to which governs what is stated here: وَ
اِذَاۤ اَرَدۡنَاۤ اَنۡ نُّهۡلِكَ قَرۡیَةً اَمَرۡنَا
مُتۡرَفِیۡهَا فَفَسَقُوۡا فِیۡهَا فَحَقَّ عَلَیۡهَا الۡقَوۡلُ
فَدَمَّرۡنَهَا تَدۡمِیۡرًا.
This established
practice has always been in play and will continue to be so.
However, for the disbelievers of the Quraysh, this issue had
become even more grave. The reason was that God had sent a
messenger among them. A messenger is the final means of
conclusive communication of the truth. If a nation rejects
its messenger, it is given some respite and then necessarily
destroyed. This is written in the register of God. It is
stated there that such and such a nation will be
intentionally guilty of certain crimes that will lead to its
destruction.
وَ مَا
مَنَعَنَاۤ اَنۡ نُّرۡسِلَ بِالۡاٰیٰتِ اِلَّاۤ اَنۡ کَذَّبَ
بِهَا الۡاَوَّلُوۡنَ
وَ اٰتَیۡنَا ثَمُوۡدَ النَّاقَةَ مُبۡصِرَةً
فَظَلَمُوۡا بِهَا
وَ مَا نُرۡسِلُ بِالۡاٰیٰتِ اِلَّا تَخۡوِیۡفًا (59)
Here the Almighty
has alluded to the wisdom and mercy because of which He is
not sending a sign of punishment, in spite of the emphatic
demand of the Quraysh. It is said that the purpose of such
signs is to admonish and warn people so that they fear the
punishment they are being informed of. However, previous
nations because of their wretchedness instead of paying heed
to such signs ended up rejecting them and thereby opened the
door to divine punishment.
The preposition
ب in
فَظَلَمُوْا بِهَا
evidences the fact that a word to the affect
كذبوا is
encompassed here. Thus the overall expression would be
نْفُسَهُمْ وَ كَذَّبُوْا بِهَا
ظَلَمُوْا أ (they were unjust to
their souls and denied the sign of the she-camel).
This example shows how
a previous nation denied a sign. If the stubbornness of the
Thamud had not blinded them, this sign was enough for them.
Not only did they not benefit from this sign, they killed
the she-camel and in this way opened the door to their own
destruction.
If God sends a sign of
punishment, it is meant to warn people of the actual
punishment. However, the obdurate are not convinced by it.
They interpret it in a way that suits them. Thus if they see
a stone-hurling wind, they will regard it to be a stream of
beneficial clouds that will drench them. If some natural
calamity is encountered, they will attribute it to the tide
of time. In short, any sign whose purpose is to warn them is
unable to convince them. What can only convince them is the
punishment itself. However, once it arrives, being convinced
will become immaterial.
وَ اِذۡ قُلۡنَا
لَكَ اِنَّ رَبَّكَ اَحَاطَ بِالنَّاسِ
وَ مَا جَعَلۡنَا الرُّءۡیَا الَّتِیۡۤ اَرَیۡنٰكَ
اِلَّا فِتۡنَةً لِّلنَّاسِ وَ الشَّجَرَةَ الۡمَلۡعُوۡنَةَ
فِی الۡقُرۡاٰنِ
وَ نُخَوِّفُهُمۡ
فَمَا یَزِیۡدُهُمۡ اِلَّا طُغۡیَانًا کَبِیۡرًا (60)
The previous verses
mentioned the attitude of the nations regarding the signs of
punishment. Now the attitude of the Prophet’s nation, in
particular, is referred to. The purpose is to show that if a
sign of punishment is shown at their demand, their attitude
too would be no different. They also will deny it because
until now they have made fun of the warnings they have been
given. Thus, for example, when the Almighty told the Prophet
(sws) that God has surrounded them, they mocked and derided
him instead of taking heed from it.
This is a reference
to the verses in which the Almighty has stated that He is
advancing towards Makkah by diminishing the power and
influence of the disbelievers who inhabit it. Thus, for
example, it is stated in Surah al-Ra‘d:
اَوَ لَمۡ یَرَوۡا اَنَّا نَاۡتِی
الۡاَرۡضَ نَنۡقُصُهَا مِنۡ اَطۡرَافِهَا. (13: 41)
Do they not see
that We are closing in upon this territory by reducing it
from its borders? (13: 41)
The above words were
revealed when Islam had started to spread in Makkah. It was
as if the people of Makkah were gradually being surrounded
by Islam. This topic is also discussed in verse 21 of Surah
al-Fath. Then when Islamic forces started to gain victories,
the Qur’an predicted the conquest of Makkah in the following
words:
وَّ اُخۡرٰی لَمۡ تَقۡدِرُوۡا عَلَیۡهَا
قَدۡ اَحَاطَ اللّٰهُ بِهَا . (48: 21)
And another
victory also on which you do not have power as yet. However,
God has it in His grasp. (48:21)
All these future
events were not just whims. Circumstances were clearly
pointing towards them. However, the stubborn leaders of the
Quraysh continued to deny them until the very end.
Ultimately, they had to surrender to the Muslims.
The words “and that
dream We showed you, We only made it a trial for the people”
state the second example of their stubbornness. They made
fun of this example too.
The word
الرُّءۡیَا
(dream) refers to the ascension mentioned at the beginning
of this surah. It has been explained there that this
incident was a means of warning both the Quraysh and the
Israelites: the custodianship of both the houses of God
would be taken away from its corrupt and fraudulent
custodians and consigned to Prophet Muhammad (sws) and his
followers. However, none of these two groups paid heed to
this warning either. They made so much fun of it that the
very thing which was meant to warn them and inform them of
the future became a trial for them because of their wretched
attitude.
The words “and that
tree as well which has been cursed in the Qur’an” state the
third example of warning which they did not pay heed to.
They refer to the zaqqum tree about which the Qur’an (44:43)
has stated that it will be in Hell. Emaciated with hunger,
the dwellers of Hell will leap to eat it. Then because of
extreme thirst, they will drink boiling water like thirsty
camels. The attribute of “cursed” for the tree is the
opposite of “blessed.” On the one hand is the blessed tree
which is beneficial to God’s creatures because of its shade,
fruit and freshness. Its direct opposite is the cursed tree
which has neither shade nor fruit. It is just an amalgam of
thorns and is filled with poison and sourness – a curse and
calamity for God’s creatures. These are the attributes of
the zaqqum tree.
It is obvious that
these traits of Hell have been narrated here so that the
negligent and the indifferent pay heed and do what they can
to save themselves from it. However, the wretched Quraysh
instead of benefitting from these warnings started to make
fun of them by analogously regarding the circumstances of
the next world with that of the existing one. They mocked
these statements by typically saying that this person is
trying to gather fire, water and a tree at one place! How
can a tree survive in fire? How can water and fire co-exist?
The words “and We
frighten them, but this thing is merely increasing them in
their extreme rebelliousness” imply that people whose minds
have become so distorted that what is straight appears
twisted to them should not be expected to believe if they
are shown a sign of punishment at their demand. They will
find some excuse or the other if they see it. They are not
ones who will learn from a sign of punishment. They will
only be convinced if they see the actual punishment – after
which belief or disbelief becomes immaterial.
Section VII
(Verses 61-65)
The succeeding
verses expose the real reason of the arrogance of these
people. This real reason is not what they express by saying
that they want to see a sign of punishment to believe in the
Prophet (sws). The fact is that after being blessed with
God’s favours, they have become arrogant instead of being
grateful to Him. In adopting this attitude, they have
precisely followed Satan and the latter has in exact terms
proved his point about the progeny of Adam (sws).
Readers may proceed
to study these verses.
Text and Translation
وَ اِذۡ قُلۡنَا لِلۡمَلٰٓئِكَةِ
اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَ
قَالَ ءَاَسۡجُدُ لِمَنۡ خَلَقۡتَ طِیۡنًا (61) قَالَ
اَرَءَیۡتَكَ هَذَا الَّذِیۡ کَرَّمۡتَ عَلَیَّ لَئِنۡ
اَخَّرۡتَنِ اِلٰی یَوۡمِ الۡقِیٰمَةِ لَاَحۡتَنِکَنَّ
ذُرِّیَّتَهُ اِلَّا قَلِیۡلًا (62) قَالَ اذۡهَبۡ فَمَنۡ
تَبِعَكَ مِنۡهُمۡ فَاِنَّ جَهَنَّمَ جَزَآؤُکُمۡ جَزَآءً
مَّوۡفُوۡرًا (63) وَ اسۡتَفۡزِزۡ مَنِ اسۡتَطَعۡتَ مِنۡهُمۡ
بِصَوۡتِكَ وَ اَجۡلِبۡ عَلَیۡهِمۡ بِخَیۡلِكَ وَ رَجِلِكَ وَ
شَارِکۡهُمۡ فِی الۡاَمۡوَالِ وَ الۡاَوۡلَادِ وَ عِدۡهُمۡ
وَ مَا یَعِدُهُمُ الشَّیۡطٰنُ اِلَّا غُرُوۡرًا (64)
اِنَّ عِبَادِیۡ لَیۡسَ لَكَ عَلَیۡهِمۡ سُلۡطٰنٌ
وَ کَفٰی بِرَبِّكَ وَکِیۡلًا (65)
And remember when We
had said to the angels: “Prostrate before Adam.” So, they
prostrated except Iblis. He said: “Should I prostrate before
him who you have created from clay?” He said: “Just see! Is
this the one who you honoured above me? If you give me
respite until the Day of Judgement, I shall consume all his
progeny except a few.” God said: “Very Well! Those among
them who follow you, then Hell is the full recompense for
all of you. And whoever among them you can overpower, scare
them with your commotion; bring upon them your riders and
pedestrians, become a partner in their wealth and children
and make promises with them. And the promises Satan makes
with them are nothing but deception. Indeed, you will not
have any power over My own servants and as a guardian,
sufficient is your Lord.” (61-65)
Explanation
وَ اِذۡ قُلۡنَا لِلۡمَلٰٓئِكَةِ
اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَ
قَالَ ءَاَسۡجُدُ لِمَنۡ خَلَقۡتَ طِیۡنًا (61)
The creation of Adam
(sws) and his dialogue with Satan has been discussed in
detail in Surah al-Baqarah and Surah al-A‘raf. For this
reason, I will confine myself to explaining the meaning of
this verse with regard to its context only.
The verse sounds an
assurance to the Prophet (sws). The real reason of the
denial of these people is not that they have not been shown
any sign of punishment; their arrogance is the real reason
for this denial. In this matter too, they have exactly
followed Satan, their leader. Just as his arrogance did not
let him prostrate before Adam (sws) thinking that he was
made of a superior substance, these people too have become
blind because of their power and authority and their
arrogance is not letting them accept Muhammad’s superiority
and believe in him.
قَالَ
اَرَءَیۡتَكَ هَذَا الَّذِیۡ کَرَّمۡتَ عَلَیَّ لَئِنۡ
اَخَّرۡتَنِ اِلٰی یَوۡمِ الۡقِیٰمَةِ لَاَحۡتَنِکَنَّ
ذُرِّیَّتَهُ اِلَّا قَلِیۡلًا (62)
The word
اَرَءَیۡتَکَ
also connotes sarcasm and humiliation. The meaning of the
expression الجراد الأرض احتنك
would mean that “the locusts
consumed the lush crops.”
The verse shows that
this enmity of Adam (sws) and his progeny with Satan will
continue until the Day of Judgement. Its purpose is to show
that people who are not professing faith have been hijacked
by Satan and his progeny and he has in fact proven the claim
that he made at the beginning when Adam (sws) was created.
قَالَ اذۡهَبۡ فَمَنۡ تَبِعَكَ مِنۡهُمۡ
فَاِنَّ جَهَنَّمَ جَزَآؤُکُمۡ جَزَآءً مَّوۡفُوۡرًا (63)
The verse shows that
the respite demanded by Satan from God until the Day of
Judgement was given to him. However, this opportunity given
to him will still not secure him from punishment because
Hell is such an abode that it will punish him commensurate
to what he will do in this whole period of respite.
وَ اسۡتَفۡزِزۡ
مَنِ اسۡتَطَعۡتَ مِنۡهُمۡ بِصَوۡتِكَ وَ اَجۡلِبۡ عَلَیۡهِمۡ
بِخَیۡلِكَ وَ رَجِلِكَ وَ شَارِکۡهُمۡ فِی الۡاَمۡوَالِ وَ
الۡاَوۡلَادِ وَ عِدۡهُمۡ
وَ مَا یَعِدُهُمُ الشَّیۡطٰنُ اِلَّا غُرُوۡرًا (64)
The word
إستفزاز means
“to make someone anxious and worried” and
صوت here
connotes “uproar, commotion and propaganda.”
The verse refers to
the extent of opportunity given to Satan and his progeny to
lead people astray. It serves as a caution to them so that
they should not take it easy and all those who want to
protect their faith from his lures should remain forever
vigilant.
Satan is told to do
whatever he possibly can to divert people from the straight
path. He can make use of all sorts of commotion and
propaganda in this regard. He can employ the print, public
and social media with all their influence to his advantage.
It may be kept in
mind that bringing over pedestrians and riders mentioned in
the verse is not a metaphor. It is a literal fact. All the
wars incited by the enemies of Islam to persecute the
believers are included in this.
Satan has also been
given the opportunity to become a partner in the wealth and
children of people. His worshippers will regard him so. They
will take out a share for him from their wealth and keep
their children’s names after him and even sacrifice them for
his pleasure.
He also has the
chance to lure people through his enchanting promises. By
falling for them, these people will become negligent of
their real responsibilities of life. But they should
remember that all promises of Satan are fake. These include
the notion of the idolaters of Arabia that the angels they
worship bring them closer to God or the notion of the Jews
that they are the children and favoured ones of God and thus
fire shall not even touch them.
اِنَّ عِبَادِیۡ لَیۡسَ لَكَ عَلَیۡهِمۡ
سُلۡطٰنٌ
وَ کَفٰی بِرَبِّكَ وَکِیۡلًا (65)
This is an assurance
sounded to those who strongly adhere to faith: whatever
Satan can do, his power is not absolute; he cannot forcibly
lead people astray. Absolute authority is with God only. So,
the servants of God who, inspite of the mischief
worked by Satan, want to adhere to their faith and with full
confidence entrust themselves to God will find God to be
their guardian. They will need none else than Him for this
purpose. He will protect His servants in
the gravest of circumstances and secure their faith.
Section VIII (Verses 66-72)
The succeeding verses depict the
attitude of people when they are caught in some calamity. On
such instances, they call upon God and plead before him. As
soon as they are secure from it, they once again show
arrogance. They completely forget that if God wants He can
once again strike them with another calamity and that too in
such a way that it becomes permanent for them. After that
the parable of two groups is mentioned: one which sees the
world with open eyes and learns lessons from it; the second
which always remains blind. The fate of both these groups is
referred to. This parable is actually of the disbelievers of
the Quraysh, who were the first addressees of the Qur’an.
However, the attitude of other arrogant people is no
different.
Readers may now proceed to study these
verses.
Text and
Translation
رَبُّکُمُ الَّذِیۡ یُزۡجِیۡ لَکُمُ
الۡفُلۡكَ فِی الۡبَحۡرِ لِتَبۡتَغُوۡا مِنۡ فَضۡلِهِ
اِنَّهُ کَانَ بِکُمۡ رَحِیۡمًا (66) وَ اِذَا
مَسَّکُمُ الضُّرُّ فِی الۡبَحۡرِ ضَلَّ مَنۡ تَدۡعُوۡنَ
اِلَّاۤ اِیَّاهُ
فَلَمَّا نَجّٰىکُمۡ اِلَی الۡبَرِّ اَعۡرَضۡتُمۡ
وَ کَانَ الۡاِنۡسَانُ کَفُوۡرًا (67) اَفَاَمِنۡتُمۡ
اَنۡ یَّخۡسِفَ بِکُمۡ جَانِبَ الۡبَرِّ اَوۡ یُرۡسِلَ
عَلَیۡکُمۡ حَاصِبًا ثُمَّ لَا تَجِدُوۡا لَکُمۡ وَکِیۡلًا
(68) اَمۡ اَمِنۡتُمۡ اَنۡ یُّعِیۡدَکُمۡ فِیۡهِ تَارَةً
اُخۡرٰی فَیُرۡسِلَ عَلَیۡکُمۡ قَاصِفًا مِّنَ الرِّیۡحِ
فَیُغۡرِقَکُمۡ بِمَا کَفَرۡتُمۡ
ثُمَّ لَا تَجِدُوۡا لَکُمۡ عَلَیۡنَا بِهِ تَبِیۡعًا
(69) وَ لَقَدۡ کَرَّمۡنَا بَنِیۡۤ اٰدَمَ وَ حَمَلۡنٰهُمۡ فِی
الۡبَرِّ وَ الۡبَحۡرِ وَ رَزَقۡنٰهُمۡ مِّنَ الطَّیِّبٰتِ وَ
فَضَّلۡنٰهُمۡ عَلٰی کَثِیۡرٍ مِّمَّنۡ خَلَقۡنَا تَفۡضِیۡلًا
(70) یَوۡمَ نَدۡعُوۡا کُلَّ اُنَاسٍۭ بِاِمَامِهِمۡ
فَمَنۡ اُوۡتِیَ کِتٰبَهُ بِیَمِیۡنِهِ فَاُولٰٓئِكَ
یَقۡرَءُوۡنَ کِتٰبَهُمۡ وَ لَا یُظۡلَمُوۡنَ فَتِیۡلًا (71)
وَ مَنۡ کَانَ فِیۡ هَذِهِۤ اَعۡمٰی فَهُوَ فِی الۡاٰخِرَةِ
اَعۡمٰی وَ اَضَلُّ سَبِیۡلًا (72)
Your Lord is one who
makes the ship sail for you in the sea so that you can seek
His bounty. Indeed, He is very Merciful to you. And when you
are struck by a calamity in the sea, all those you invoke
besides Him disappear. Then when He safely brings you to the
shore, you turn away. And human beings are very ungrateful.
(66-67)
Have you no fear
that He take you towards the shore sinking you with the
earth or send upon you a chilling wind; then you find no one
as your protector? Or have you no fear that He take you to
the sea again, then send on you a stormy wind; thus, He
drown you for your ingratitude and you not find any
supporter for yourselves who is able to come after Us for
it? (68-69)
And We have bestowed
honour on the children of Adam and provided them with
transport both in the land and the sea and granted them
sustenance of pure things and gave them prominent
superiority over many creatures of Ours. Bear in mind the
day when We shall call every group with its leaders. Then
those who are given their account in their right hands, they
will read it and not the slightest injustice shall be done
to them. And he who remains blind in this world, he shall
remain blind in the Hereafter as well and farthest in error.
(70-72)
Explanation
رَبُّکُمُ الَّذِیۡ یُزۡجِیۡ لَکُمُ
الۡفُلۡكَ فِی الۡبَحۡرِ لِتَبۡتَغُوۡا مِنۡ فَضۡلِهِ
اِنَّهُ کَانَ بِکُمۡ رَحِیۡمًا (66) وَ اِذَا
مَسَّکُمُ الضُّرُّ فِی الۡبَحۡرِ ضَلَّ مَنۡ تَدۡعُوۡنَ
اِلَّاۤ اِیَّاهُ
فَلَمَّا نَجّٰىکُمۡ اِلَی الۡبَرِّ اَعۡرَضۡتُمۡ
وَ کَانَ الۡاِنۡسَانُ کَفُوۡرًا (67)
This is a parable
which depicts that whatever favour people get is actually
from God. They can benefit from it and they owe the
obligation of being thankful to God for it. However, such is
their wretchedness that when they receive a favour, they
become arrogant before God and regard it be a result of
their own effort and of the favour shown to them by their
alleged deities. However, when people are struck by a
calamity, they fervently beseech God, forgetting all their
deities. Then as soon as God delivers them, they once again
resort to their evil ways and forget Him.
In order to
illustrate this attitude, the example of travelling on a
ship is given. It is God’s power and might which makes it
sail across the sea with thousands of tons of load. God has
made this possible so that people benefit from their sea
travel and be grateful for this favour. But such are they
that when the ship smoothly sails across the sea, God never
comes to their minds. However, as soon as it is caught in a
whirlpool and shakes violently, they forget their arrogance
and also their deities and only plead to God. Yet this
situation remains as long as the ship is caught up in a
whirlpool. As soon as it comes out of it and they step on
the shore, they neither remember their troubled times nor
their pleading to God.
This parable also
sounds an assurance to the Prophet (sws): he should not
think that the Quraysh will accept the path of faith and
guidance once he shows them the sign of the punishment they
are asking for. If they encounter a calamity, they will
implore God and as soon as they are secure from it, they
will revert to their previous misdeeds. This path of
guidance can be known if a person pays heed to his nature
and to his intellect. If these people are not prepared for
this, how can a sign of punishment guide them?
اَفَاَمِنۡتُمۡ اَنۡ یَّخۡسِفَ بِکُمۡ
جَانِبَ الۡبَرِّ اَوۡ یُرۡسِلَ عَلَیۡکُمۡ حَاصِبًا ثُمَّ لَا
تَجِدُوۡا لَکُمۡ وَکِیۡلًا (68)
These people are
posed the question mentioned in this verse to caution and
prod them: do they think that God’s kingdom is confined to
the sea and not the land? If He thrusts them in the land or
sends on them a stone-hurling wind which totally ravages
them and their houses, who can save them from Him?
اَمۡ اَمِنۡتُمۡ اَنۡ یُّعِیۡدَکُمۡ
فِیۡهِ تَارَةً اُخۡرٰی فَیُرۡسِلَ عَلَیۡکُمۡ قَاصِفًا مِّنَ
الرِّیۡحِ فَیُغۡرِقَکُمۡ بِمَا کَفَرۡتُمۡ
ثُمَّ لَا تَجِدُوۡا لَکُمۡ عَلَیۡنَا بِهِ تَبِیۡعًا
(69)
The word
قاصف means
“something which smashes and breaks something” and
تبيع means
“helper” and supporter.”
They think that once
they have been let go by God, they have no obligation
towards Him. It is very possible that He punishes them once
again for their ingratitude. In verse 75, the words used
are: “then you will not find anyone to help you against Us.”
وَ لَقَدۡ کَرَّمۡنَا بَنِیۡۤ اٰدَمَ وَ
حَمَلۡنٰهُمۡ فِی الۡبَرِّ وَ الۡبَحۡرِ وَ رَزَقۡنٰهُمۡ مِّنَ
الطَّیِّبٰتِ وَ فَضَّلۡنٰهُمۡ عَلٰی کَثِیۡرٍ مِّمَّنۡ
خَلَقۡنَا تَفۡضِیۡلًا (70)
Mankind is now
reminded that the honour mentioned in this verse entails
that they must remember these favours of God and instead of
showing arrogance, be grateful to Him. Showing arrogance on
favours is the way of Satan and his fate is known.
Also evident from
this verse is that the superiority human beings have over
other species is not absolute. There are other creatures of
God who are more superior than him.
یَوۡمَ نَدۡعُوۡا کُلَّ اُنَاسٍۭ
بِاِمَامِهِمۡ
فَمَنۡ اُوۡتِیَ کِتٰبَهُ بِیَمِیۡنِهِ فَاُولٰٓئِكَ
یَقۡرَءُوۡنَ کِتٰبَهُمۡ وَ لَا یُظۡلَمُوۡنَ فَتِیۡلًا (71)
The word
أناس means “a
group of people” and إمام
refers to “leaders and chiefs.”
This verse reminds
them of the Day of Judgement when God’s court of justice
will be set up. Every group will be called by God along with
its leaders: the pious with their pious leaders and the
impious with their impious leaders. The accounts of the
pious will be handed over to them in their right hands and
the impious in their left ones.
Those who will be
handed over their accounts in their right hands will read
them and see that not the slightest injustice has been done
to them. Every single virtuous deed whether small or big
will be written in it and will be fully recompensed. The
verb “to read” here is used in its actual sense: they will
happily read everything and be thankful to God for His
graciousness. Though the impressions of the ones who will be
handed over their accounts in their left hands are not
mentioned in words, it is evident from the context that
instead of reading their accounts they will express
frustration and sorrow. They will know that their evil deeds
have made their register of accounts a thing of regret and
embarrassment.
Gathering each group with its leaders
and followers has the aspect of honouring them as well as
conclusive communication of the truth. The leaders of the
virtuous will see that the cause of making God’s words
superior for which they endangered their lives has
thankfully produced superb consequences. On the other hand,
the leaders of evil people will see the fate of their
misdeeds and those who followed them will
curse them and will demand a double torment for them, as is
stated at another instance.
وَ مَنۡ کَانَ
فِیۡ هَذِهِۤ اَعۡمٰی فَهُوَ فِی الۡاٰخِرَةِ اَعۡمٰی وَ
اَضَلُّ سَبِیۡلًا (72)
After the companions
of the right hand, this verse mentions the fate of the
companions of the left hand. Since these people remained
blind in this world, they will be raised up blind in the
next one as well. If they were far away from their real
destination in this world, this distance will be much more
in the next. This is because once they are raised up in that
world no chance will remain for them to return to the
straight path.
Section IX
(Verses 73-84)
In the succeeding
verses, it is emphasized on the Prophet (sws) to adhere to
his stance in spite of opposition from his rivals. However
much they insist that they will become his companions if he
makes some amendment in the Qur’an as per their wish, he
does not have the slightest authority to make such an
amendment. The most that they can achieve by harassing him
is to make matters so difficult for him that he is compelled
to leave his city. If this happens, then after his
departure, they too would not be able to live in the city.
They will meet the same fate as the one which nations of
messengers meet when they migrate. After that the Prophet (sws)
has been directed to seek help from the prayer especially
the tahajjud prayer to acquire perseverance. He has then
been taught the supplication that he must make just before
migration. The victory associated with migration is then
indicated. At the end, sorrow is expressed at the
wretchedness of the Prophet’s rivals: the Qur’an which is a
cure and mercy of them has become a scourge for them because
of their own misdeeds.
Readers may now
proceed to study the verses.
Text and Translation
وَ اِنۡ کَادُوۡا لَیَفۡتِنُوۡنَكَ عَنِ
الَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡكَ لِتَفۡتَرِیَ عَلَیۡنَا
غَیۡرَهُ وَ اِذًا لَّاتَّخَذُوۡكَ خَلِیۡلًا (73) وَ لَوۡ
لَاۤ اَنۡ ثَبَّتۡنٰكَ لَقَدۡ کِدۡتَّ تَرۡکَنُ اِلَیۡهِمۡ
شَیۡئًا قَلِیۡلًا (74) اِذًا
لَّاَذَقۡنٰكَ ضِعۡفَ الۡحَیٰوةِ وَ ضِعۡفَ الۡمَمَاتِ ثُمَّ
لَا تَجِدُ لَكَ عَلَیۡنَا نَصِیۡرًا (75) وَ اِنۡ کَادُوۡا
لَیَسۡتَفِزُّوۡنَكَ مِنَ الۡاَرۡضِ لِیُخۡرِجُوۡكَ مِنۡهَا وَ
اِذًا لَّا یَلۡبَثُوۡنَ خِلٰفَكَ اِلَّا قَلِیۡلًا (76)
سُنَّةَ مَنۡ قَدۡ اَرۡسَلۡنَا قَبۡلَكَ مِنۡ رُّسُلِنَا وَ
لَا تَجِدُ لِسُنَّتِنَا تَحۡوِیۡلًا (77) اَقِمِ الصَّلٰوةَ
لِدُلُوۡكِ الشَّمۡسِ اِلٰی غَسَقِ الَّیۡلِ وَ قُرۡاٰنَ
الۡفَجۡرِ
اِنَّ قُرۡاٰنَ الۡفَجۡرِ کَانَ مَشۡهُوۡدًا (78) وَ
مِنَ الَّیۡلِ فَتَهَجَّدۡ بِهِ نَافِلَةً لَّكَ عَسٰۤی اَنۡ
یَّبۡعَثَكَ رَبُّكَ مَقَامًا مَّحۡمُوۡدًا (79) وَ قُلۡ
رَّبِّ اَدۡخِلۡنِیۡ مُدۡخَلَ صِدۡقٍ وَّ اَخۡرِجۡنِیۡ
مُخۡرَجَ صِدۡقٍ وَّ اجۡعَلۡ لِّیۡ مِنۡ لَّدُنۡكَ سُلۡطٰنًا
نَّصِیۡرًا (80) وَ قُلۡ جَآءَ الۡحَقُّ وَ زَهَقَ الۡبَاطِلُ
اِنَّ الۡبَاطِلَ کَانَ زَهُوۡقًا (81) وَ نُنَزِّلُ
مِنَ الۡقُرۡاٰنِ مَا هُوَ شِفَآءٌ وَّ رَحۡمَةٌ
لِّلۡمُؤۡمِنِیۡنَ
وَ لَا یَزِیۡدُ الظّٰلِمِیۡنَ اِلَّا خَسَارًا (82) وَ
اِذَاۤ اَنۡعَمۡنَا عَلَی الۡاِنۡسَانِ اَعۡرَضَ وَ نَاٰ
بِجَانِبِهِ
وَ اِذَا مَسَّهُ الشَّرُّ کَانَ یَــُٔوۡسًا (83) قُلۡ
کُلٌّ یَّعۡمَلُ عَلٰی شَاکِلَتِهِ
فَرَبُّکُمۡ اَعۡلَمُ بِمَنۡ هُوَ اَهۡدٰی سَبِیۡلًا (84)
And it may well
have been that by subjecting you to trials they turned you
away from what We have revealed to you so that you present
something other than this Qur’an by fabricating it on Us.
And then they would have made you their close friend. And
had We not braced you it may well have been that you become
a little inclined to them. If this had happened, We would
have doubly punished you of life and death. Then you would
not have found anyone against Us as your helper. (73-75)
And, indeed, they
are after uprooting you from this land in order to turn you
out from here. And if this happens, then they too will not
be able to stay here for long after you. Keep in mind Our
established practice about the messengers We sent before you
and you will not find any change in this practice of Ours.
Be diligent in the prayer from the descent of the sun to the
darkness of the night and especially in the recital of fajr.
Indeed, the recital of fajr is in attentive presence. And
offer the tahajjud prayer at night also. This is additional
for you. You may hope that your Lord will raise you such
that you will be showered with praise and pray: Lord! Let my
entry be with honourt and let my
departure be with honour and bless me with a helping
authority especially from Your self. And declare: The truth
has arrived and evil has perished and evil was bound to
perish. (76-81)
And what We reveal
in this Qur’an is a cure and mercy for the believers and
this thing is only increasing the unjust in their loss. And
when We bless a human being with Our favour, he shows
evasion and turns away. And when some calamity strikes him,
he loses hope. Say: Each will follow his own way. So, your
Lord knows full well those who are more on the right path.
(82-84)
Explanation
وَ اِنۡ کَادُوۡا لَیَفۡتِنُوۡنَكَ عَنِ
الَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡكَ لِتَفۡتَرِیَ عَلَیۡنَا
غَیۡرَهُ وَ اِذًا لَّاتَّخَذُوۡكَ خَلِیۡلًا (73) وَ لَوۡ
لَاۤ اَنۡ ثَبَّتۡنٰكَ لَقَدۡ کِدۡتَّ تَرۡکَنُ اِلَیۡهِمۡ
شَیۡئًا قَلِیۡلًا (74) اِذًا
لَّاَذَقۡنٰكَ ضِعۡفَ الۡحَیٰوةِ وَ ضِعۡفَ الۡمَمَاتِ ثُمَّ
لَا تَجِدُ لَكَ عَلَیۡنَا نَصِیۡرًا (75)
In the expression
وَ اِنۡ کَادُوۡا لَیَفۡتِنُوۡنَكَ
عَنِ الَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡكَ,
the preposition عَنْ
shows that the word
لَيَفْتِنُونَكَ
encompasses the meaning of
يصرفونك or a
word of similar meaning. The implication is that the
opponents of the Prophet (sws) have launched such a massive
onslaught against him that by inflicting him with various
trials they may well have made him give up his stance.
However, the Almighty saved him from this situation.
A phase comes in the
preaching of messengers when their opponents think that
their preaching is deeply rooted in the land and mere blind
opposition will not counter it. On such occasions, they
undertake the political intrigue mentioned in the verse or
present a compromising formula. This phase also ensued in
the preaching mission of Prophet Muhammad (sws). When his
opponents saw that his words were deeply influencing the
masses, some of their groups suggested to him that if he
made such and such amendments in the directives of the
Qur’an, they would accept his invitation and become his
bosom friends.
Narratives mention the name of the Thaqif tribe in this
regard. This was a very tough phase for the Prophet (sws).
On the one hand were divine directives revealed to him
regarding which he did not have the authority to alter it
the slightest. On the other hand, he was very desirous of
his nation to accept faith and did not want to waste a
chance that could lead to their acceptance of faith. This
situation made him hesitant. The words “it may well be that
you become a little inclined to them” point to his
reluctance. It was in this precarious situation that God
helped his messenger and dispelled his reluctance.
It should
be kept in mind that infallibility of
prophets does not mean that they can never be in a state of
indecision or a wrong inclination cannot pass through their
hearts. It only means that in the first place none of their
inclinations is based on evil desires and is always virtuous
in nature. Secondly, even in the path of virtue if they take
a step which is not correct, the Almighty protects them and
guides them in the right direction.
The words “If this
had happened, We would have doubly punished you of life and
death; then you would not have found anyone against Us as
your helper” apparently address the Prophet (sws). However,
the rebuke in them is addressed to those who were bringing
the suggestion of this compromise so that they get to know
that if this entails double punishment for the Prophet (sws)
in this world and the next, then how can it even
materialize?
A governing noun is
suppressed in ضِعۡفَ الۡحَیٰوةِ وَ
ضِعۡفَ الۡمَمَاتِ. Thus, the
actual sense is: ضِعۡفَ عَذَابِ
ِالۡحَیٰوةِ وَ ضِعۡفَ عَذَابِ ِالۡمَمَاتِ
. This warning of a two fold punishment
is according to the rank and status of a messenger. The
higher the status of a person, the higher his responsibility
and accountability.
وَ اِنۡ کَادُوۡا لَیَسۡتَفِزُّوۡنَكَ
مِنَ الۡاَرۡضِ لِیُخۡرِجُوۡكَ مِنۡهَا وَ اِذًا لَّا
یَلۡبَثُوۡنَ خِلٰفَكَ اِلَّا قَلِیۡلًا (76) سُنَّةَ مَنۡ
قَدۡ اَرۡسَلۡنَا قَبۡلَكَ مِنۡ رُّسُلِنَا وَ لَا تَجِدُ
لِسُنَّتِنَا تَحۡوِیۡلًا (77)
The word إستفزاز
means “to make some anxious and apprehensive” and the
word الأَرْض refers to Makkah.
When the Prophet’s opponents lost hope
of any compromise, their opposition, which was no less
earlier, increased two fold. They employed their full force
to compel him to leave Makkah. The verse comments on this
attitude of theirs.
It has been explained at another
instance that a messenger is a means of conclusive
communication of the truth. As long as he remains among his
people, he continues to seek forgiveness for them. Hence his
presence among them secures them from God’s torment.
However, when the behaviour of his nation forces him to
migrate from them, it becomes a soulless entity. The process
of conclusive communication of the truth stands complete.
After this, either God’s torments appears and cleanses the
land of this filth or the swords of the believers are
unleashed on these people and decimate them. For the
miscreants of Makkah, this second situation arose.
The word سُنَّةَ
is in the accusative like يُوْمَ
generally is. Thus, the sense would be:
أُذْكُرْ سُنَّةَ مَنْ. The
implication is that the Prophet (sws) and his companions
should remember the established practice of God regarding
the messengers He sent earlier. Such suppression emphasizes
a certain thing and keeps it under direct focus.
اَقِمِ الصَّلٰوةَ لِدُلُوۡكِ الشَّمۡسِ
اِلٰی غَسَقِ الَّیۡلِ وَ قُرۡاٰنَ الۡفَجۡرِ
اِنَّ قُرۡاٰنَ الۡفَجۡرِ کَانَ مَشۡهُوۡدًا (78)
The expression
اَقِمِ الصَّلٰوةَ
does not merely mean to offer the prayer.
It means to show diligence and vigilance in the prayer.
The word
دُلُوۡك refers
to the descent of the sun. There are three stages of this:
one, when it descends from midday, second when it descends
from the line of sight and third when it disappears from the
horizon. These three times are the times for the ẓuhr, ‘asr
and maghrib prayers. The particle
ل on
دُلُوۡك connotes time. This
is a conventional usage of this particle in Arabic. On such
occasions, it means “at.” Thus, for example,
الصَّلَوةُ لِاَوْقَاتِهَا would
mean “the prayer at its time” and اَقِمِ
الصَّلٰوةَ لِدُلُوۡكِ الشَّمۡسِwould mean “be
vigilant in the prayer at the time of the sun’s descent.”
The expression
غَسَقِ الَّیۡلِ means darkness of the first part of
night when it becomes pronounced. This is the time of the
‘isha’ prayer. Though the expression can be governed by the
verb اَقِمِ, in my opinion it is
in the accusative because of specification (ikhtisas). The
sense would be أَخَصُّ بِالّذِكْرِ
قُرْآنَ الفَجْرِ signifying the importance of the
fajr prayer.
The
قُرْآنَ in
قُرْآنَ الفَجْرِ
refers to the recital of the Qur’an in
the fajr prayer. This word is also referring to a prolonged
and audible recital of it in general terms. The word
مَشۡهُوۡدًا
refers to attentiveness and focus in listening to this
recital which both a prayer leader and his followers
experience especially in the fajr prayer and it also refers
to the presence of the angels during it. Ahadith mention
their blessed presence on this occasion.
It is evident from this that the times of
the five prayers is mentioned in the Qur’an itself. In fact,
it is evident from the next verse that the tahajjud prayer
and its time is also mentioned in the Qur’an. If even after
such explicit mention, someone says that the Qur’an does not
mention the times of the five prayers, what can be said
except a prayer for his guidance.
It is evident from the times of the
prayers that they are fixed keeping in view the kneeling and
prostration of the great signs of this universe. It is
evident from the verse under discussion that the sun remains
in the state of standing, kneeling and prostration in all
the times of night and day. Obviously, same would be the
state of things which receive the sun’s reflection. They too
continue to stand, kneel and prostrate before their Lord.
Thus, for example the following verses refer to this aspect:
وَ لِلّٰهِ یَسۡجُدُ مَنۡ فِی السَّمٰوٰتِ
وَ الۡاَرۡضِ طَوۡعًا وَّ کَرۡهًا وَّ ظِلٰلُهُمۡ
بِالۡغُدُوِّ وَ الۡاٰصَالِ . (13: 15)
Whatever is in the heavens and the earth
all are prostrating before Him willingly or unwillingly and
also their shadows morning and evening. (13:15)
تُسَبِّحُ لَهُ السَّمٰوٰتُ السَّبۡعُ وَ
الۡاَرۡضُ وَ مَنۡ فِیۡهِنَّ وَ اِنۡ مِّنۡ شَیۡءٍ اِلَّا
یُسَبِّحُ بِحَمۡدِہٖ وَ لٰکِنۡ لَّا تَفۡقَهُوۡنَ
تَسۡبِیۡحَهُمۡ.(17: 44)
The seven heavens, the earth and whatever
they contain all glorify Him only, and there is nothing
which does not praise Him while glorifying Him, yet you do
not understand their glorification. (17:44)
All these creations of God invite human
beings through their form and state that just as they kneel
and prostrate before God, people too should do so and create
harmony with these creations and pray to God. However, it is
the misfortune of a human being that he prostrates before
the most trivial of things but shows arrogance before his
real Lord. The fact is that these trivial things themselves
prostrate before God and are subservient to Him. One can
consider the example of the sun. Its kneeling and
prostration are mentioned here. Who can imagine the extent
of how much it was worshipped and is being worshipped?
Here, as indicated earlier, the Prophet (sws)
is directed to adhere to the prayer to acquire patience and
perseverance in the difficult phase he and his companions
were passing through. Without the support of God, facing
such hardships for the cause of the truth with perseverance
is not possible. And the greatest means to seek this support
is the prayer, especially the tahajjud prayer, which is
discussed in the next verse.
وَ مِنَ الَّیۡلِ فَتَهَجَّدۡ بِهِ
نَافِلَةً لَّكَ عَسٰۤی اَنۡ یَّبۡعَثَكَ رَبُّكَ مَقَامًا
مَّحۡمُوۡدًا (79)
The word تهجد
literally means to get up after
sleeping a little at night. However, as a term, it refers to
the prayer that is offered at night after sleeping a little.
The ب in
بِهِ is
for locus of time and the antecedent of the genitive pronoun
isليل .
The word
نَافِلَةً means “additional.” It
is used in the positive sense always, implying abundance and
addition in favours. It is not used for abundance and
addition in harm. In other words, the Prophet (sws) is told
that this tajhajjud prayer is additional for him. The word
لَکَ
signifies that it is an obligation the Prophet (sws) must
fulfil. Thus, all his life he offered it with diligence. As
indicated earlier, this emphatic directive of being vigilant
in prayers was to acquire the strength to counter Satanic
forces. Precisely for this purpose, he was directed to offer
the mandatory tahajjud prayer. About it, it is said that it
was for his additional support and help. It will increase
his patience and perseverance in countering the difficulties
he will face in the cause of the truth. Though this prayer
is not an obligation for the common man, yet for those who
embark upon fighting satanic forces and establishing the
rule of truth on the earth, this prayer is the greatest
means of obtaining God’s help. Thus, righteous individuals
who have had the opportunity to serve their religion have
always adhered to this prayer.
The connotation of hope and expectation of
the word عَسٰۤی
when used with reference to God becomes
associated with the addressees instead of God. Thus, for
example, verse 8 of this very surah عَسٰی رَبُّکُمۡ اَنۡ
یَّرۡحَمَکُمۡ
would mean “You may hope that God
will have mercy on you.” Similarly, verse 83 of Surah Yusuf
عَسَی اللّٰهُ اَنۡ یَّاۡتِـیَنِیۡ بِهِمۡ جَمِیۡعًا would mean “I hope that God will
bring everyone of them to me.” The verse under discussion
has been similarly translated. This interpretation also
dispels the notion raised by those not conversant with the
language that when everything is known to God, why should
hope and expectation be ascribed to him? It may also be
noted that the case of
لَعَلَّ
when used with God is no different.
In مَقَامًا
مَّحْمُوْدًا, the word
مَقَامًا in my
opinion is not in the meaning of locus (zarf). It is in fact
a verbal noun and here it is in the meaning of a stressed
object (maf‘ul mutliq). Since there is a similarity of
meaning between بَعَثَ
and مَقَام,
the word بَعَثَ
means “to raise” and
مَقَام means “to
stand and to rise;” hence there is nothing wrong in the word
being regarded as a stressed object.
The implication is that today these
people are raising a deafening commotion to oppose and
condemn the Prophet (sws), but he should adhere to his
stance and be diligent in the prayer specially the tahajjud
prayer and should hope that his Lord will raise him such
that a great ummah will be praising him and God too will
accept his efforts.
وَ قُلۡ رَّبِّ
اَدۡخِلۡنِیۡ مُدۡخَلَ صِدۡقٍ وَّ اَخۡرِجۡنِیۡ مُخۡرَجَ
صِدۡقٍ وَّ اجۡعَلۡ لِّیۡ مِنۡ لَّدُنۡكَ سُلۡطٰنًا نَّصِیۡرًا
(80)
The قُلۡ
word here means “to pray.” It is used in
this meaning in the Qur’an at a number of instances. One
example can be seen in verse 29 of Surah al-Mu’minun.
The word صِدۡق
means “stability and permanence”
and the word سُلۡطٰن
signifies “dominance and authority.”
It is evident from the previous verses
that such were the adverse circumstances the Prophet (sws)
was facing in Makkah that he had no option left by to
migrate from there. However, God’s Messengers never migrate
from their people without God’s permission. For this reason,
the Prophet (sws) stood his ground with full perseverance
and courage. This was the first instance in which he was
asked to offer this supplication in which not only his
migration is indicated but also carries glad tidings that
his entry to a new city has been taken care of even before
his departure from Makkah. His departure and entry will be
with honour and stability and in his journey of migration,
God’s special help will guide him. The fact that the verse
first mentions his entry shows that arrangements have been
made for it even before his departure from Makkah. The words
“especially from Your self” show that however much the
circumstances appear adverse, his Lord will especially make
this arrangement Himself. Deliberation shows that though the
apparent words of this verse constitute a supplication, in
reality, it is a great glad tiding given in precarious
circumstances. If we read the details of the Prophet’s
journey and his entry into Madinah from history, it will
appear that those who witnessed it found the words of the
Qur’an coming true word for word.
وَ قُلۡ جَآءَ
الۡحَقُّ وَ زَهَقَ الۡبَاطِلُ
اِنَّ الۡبَاطِلَ کَانَ زَهُوۡقًا (81)
The word حَقٌّ
(truth) refers to the Qur’an and
the religion of truth brought by it and
بَاطِلٌ (evil)
refers to the evil religion to obliterate which it was
revealed.
Earlier,
the Prophet (sws) was instructed the supplication of
migration. Now, in the prevailing unfavourable
circumstances, he is asked to proclaim the triumph of the
truth and the defeat of evil. The reason for this is that
the migration of a messenger of God is in reality a prelude
to the success of his call. After that his opponents are
necessarily routed and the religion of truth prevails.
The sentence “and
evil was bound to perish” indicates that evil has no basis
in human nature. Like self-growing weeds and bushes, it only
spreads when no one is there it to clean it. However, when
cleaners are present, though they may have to undertake
hardship to do away with such crap, ultimately it is routed.
In its place, the lush green foliage of the truth blossoms
forth for the Almighty has made human nature such that only
the seed of truth flourishes in it.
At the conquest of
Makkah, this prophecy was fulfilled. At that time, the
Prophet (sws) through his spear dismembered the idols placed
in the Ka‘bah while reciting this verse. It was as if its
practical manifestation had appeared.
وَ نُنَزِّلُ مِنَ الۡقُرۡاٰنِ مَا هُوَ
شِفَآءٌ وَّ رَحۡمَةٌ لِّلۡمُؤۡمِنِیۡنَ
وَ لَا یَزِیۡدُ الظّٰلِمِیۡنَ اِلَّا خَسَارًا (82)
This verse expresses sorrow and rebuke at
the misfortune and evil fate of the rejecters of the Qur’an:
whatever the Almighty has revealed in it is an antidote to
their spiritual and intellectual ailments; it is peace and
mercy for them in its entirety; however, people who are
unjust to their souls are only increasing their misfortune
owing to this; this is because they are making themselves
worthy of punishment both in this world and the next by
denying the truth even after it has become apparent to them.
وَ اِذَاۤ
اَنۡعَمۡنَا عَلَی الۡاِنۡسَانِ اَعۡرَضَ وَ نَاٰ بِجَانِبِهِ
وَ اِذَا مَسَّهُ الشَّرُّ کَانَ یَــُٔوۡسًا (83)
The word
الۡاِنۡسَان (human being) is a
general one. However, here it refers to the miscreants of
the Quraysh whose character was previously discussed. They
arrogantly evaded the Book of God and His Messenger, as is
evident from the words: “he shows evasion and turns away.”
It is for this reason that the Almighty referred to them by
a general word.
The word وَ
نَاٰ بِجَانِبِهِ (to turn away)
after اَعۡرَضَ
(evasion) portray their evasion.
An evasion can also be decent and polite but when a person
evades something because of hate and dislike, he physically
turns away too.
The correct attitude should have been
that these people had expressed gratitude on God’s favours
and patience on trials. However, favours had made them
arrogant to such an extent that they demanded a sign of
punishment from the Prophet (sws) when he called them to the
truth. If God seized them, they would awake from their
slumber but it would be too late. They would stand routed.
قُلۡ کُلٌّ یَّعۡمَلُ عَلٰی شَاکِلَتِهِ
فَرَبُّکُمۡ اَعۡلَمُ بِمَنۡ هُوَ اَهۡدٰی سَبِیۡلًا (84)
Though the word
کُلٌّ is an
indefinite noun, but in certain instances as is the case
here, it becomes a definite noun. In such instances, it
refers to all the groups or persons which are mentioned
earlier.
The word
شَاکِلَةٌ means “way.” The
implication is that if these people are not willing to
listen to the Prophet (sws), they should do what they like
and the Prophet (sws) should continue with his stance. The
coming circumstances will divulge who reaches the
destination.
In other words, this verse signifies the
Prophet (sws) reposing trust in God. He is directed to
consign their matter to God and strictly adhere to his view.
_____________
Indeed, you will
not have any power over My own servants and as a
guardian, sufficient is your Lord.”
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