Theme and
Relationship with the Previous Surah
I have
comprehensively discussed the themes of all the surahs of
this chapter at the beginning of Surah Yunus. The conflict
between truth and falsehood that ensues with the advent of a
messenger necessarily culminates in his victory and that of
his followers and in the defeat of his rejecters. It
is this reality which in fact has been made evident in this
surah in a new style. Viewed thus, verse 30 of this surah
reflects its theme: لِلَّذِیۡنَ
اَحۡسَنُوۡا فِیۡ هَذِهِ الدُّنۡیَا حَسَنَةٌ
وَ لَدَارُ الۡاٰخِرَةِ خَیۡرٌ
وَ لَنِعۡمَ دَارُ الۡمُتَّقِیۡنَ
(those who adopted good, for them there
is good in this world also and the abode of the Hereafter is
much better than this and how marvellous is the abode of
those who fear God). Verses 41-42 also state precisely the
same fact: those who migrate for the cause of the truth
while suffering from the oppression of their opponents are
granted political authority in this world and in the
hereafter their reward is much more.
The previous surah –
al-Hijr – ended on a note of assurance for the Prophet (sws).
He was told that he should not be upset at people who were
making fun of his warnings and admonitions and regarding
them to be baseless; God is sufficient to take to task these
arrogant people on his behalf. With this background, the
current surah starts off without any prelude with the words:
اَتٰۤی اَمۡرُ اللّٰهِ فَلَا
تَسۡتَعۡجِلُوۡهُ
سُبۡحٰنَهُ وَ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
(The directive of God has been
pronounced. So, do not seek to hasten it. He is pure and
exalted from the things they associate with Him).
Analysis of Meanings
Verses (1-9): The
disbelievers of the Quraysh are warned that they should know
that God’s torment is just about to arrive. They should not
try to hasten its arrival by regarding it to be a joke. They
should not arrogantly think that the partners they associate
with God would save them. He has no partners. This world is
not the playground of children for people to spread whatever
disorder they want and not be held accountable by its
creator and master. It is not befitting for a human being
created from a drop of water to dispute with God about his
recreation. The signs of God’s providence that are present
in this world everywhere show that He is very merciful and
compassionate. He will necessarily bring about a day in
which He will decide all matters and reward or punish people
according to their deeds. Thus, the correct attitude for
people is to adopt the straight path delineated by Him and
avoid treading on deviant paths. Had God wanted, He would
have guided everyone to the straight path but He did not
deem coercion the right thing in this regard. He wants
people to choose the right path from their own will.
Verses (10-23): The
harmony in conflicting elements of nature in this universe
bears evidence to the belief of monotheism. This harmony
shows that the same powerful intention governs the whole
universe. No one else has a share in it. Thus, people who
rely on other deities and have no fear of the hereafter will
one day necessarily bear the consequences of this arrogance.
Verses (24-32): The
attitude of the arrogant towards the Qur’an and its
teachings is alluded to. It is explicitly stated that
inebriated with their leadership, those who are trying to
disillusion people from the Qur’an will bear the burden of
their deviance as well as a part of others because they were
responsible for them going astray. In contrast to this, the
attitude of the righteous is cited and their good fate is
alluded to.
Verses (33-40): Some
of the arguments the idolaters proffered to oppose the
Qur’an and support their baseless views are cited and
refuted.
Verses (41-47):
Those who were putting up with hardships from the idolaters
merely for the cause of the truth are encouraged and the
polytheists are warned on their arrogance.
Verses (48-60):
Arguments in favour of monotheism are cited and the
idolaters are admonished that everything is in God’s
control. If He seizes them, no one can save them. He can
seize them in every state they are in.
Verses (61-64): The
idolaters are warned that if God has given them respite, it
is because there is time fixed for every event. When that
time arrives, neither will there be any delay nor will
anything happen before its arrival. Simultaneously, the
Prophet (sws) is assured that whatever he is facing is the
same as that the previous messengers faced. His task is not
to convert people into believers; he is only required to
conclusively communicate the truth to them.
Verses (65-83): By
recounting certain favours of God before the idolaters, they
are rebuked: to whom can they attribute them except God?
After that, the Prophet (sws) is assured that it is not his
responsibility to show the way to those who are deliberately
posing as if they know nothing. His only responsibility is
to communicate the truth.
Verses (84-90): God
has sent messengers to every community to convey the truth
to it. He will ask them to bear witness on the Day of
Judgement if they delivered His message. Prophet Muhammad (sws)
occupies the same status for this community. It is for this
objective that God revealed a Book to him. After that, the
basic message of this Book is briefly referred to.
Verses (91-95): The
Jews are addressed and rebuked that after entering into a
covenant with God they have become His rivals because of
jealousy. They are like an old woman who spins her thread
and then shreds it into bits. They too are similarly
shredding the covenant made with God. They should not sell
this covenant for the wealth of this world and not use their
oaths to turn away people from the truth.
Verses (96-105):
People who persevere on the truth in spite of opposition
from their rivals are promised best rewards both in this
world and in the next. Some of the lame objections which
people were raising to create doubts in the minds of the
masses against the Qur’an and the Prophet (sws) are
answered.
Verses (106-111):
Assurance is sounded to Muslims who were suffering at the
hands of the enemies of the truth, and warning is sounded to
those who succumb to these hardships and leave Islam. An
indication is made of migration for the cause of the truth
and the reward it entails.
Verses (112-117): An
example of a city is cited in order to warn the Quraysh: if
they do not change their attitude, they too may face the
same fate as the dwellers of this city. Moreover, they are
directed not to regard anything as prohibited out of their
own desire. They should consume the things God has allowed
and not regard them to be prohibited because of their
superstitious beliefs.
Verses (118-124): It
is indicated that the same things were regarded as forbidden
for the Jews as the ones which are prohibited in this
religion brought by the Qur’an. However, because of
arrogance, they themselves ended up regarding certain things
as prohibited to them and thereafter attributed them to the
religion of Abraham (sws). Abraham (sws) was neither a Jew,
nor a Christian nor an Idolater. His religion was distinct
from all of them and it is this religion which the Prophet (sws)
is being directed to follow. Regarding the Sabbath to be
holy was a directive related to the Jews. It has no
connection with Abraham’s religion.
Verses (125-128):
The Prophet (sws) and the Muslims are asked to invite people
to their religion with wisdom and sagacity and are directed
to persevere in its cause. The means of acquiring this
perseverance is God-connection. They should not lose hope
because of the conspiracies hatched by their opponents. God
is the companion of His pious and righteous servants.
After completing
this concise analysis of the meanings of this surah, I now
begin its explanation.
وَمَا تَوْفِيْقِي
اِلَّا باللّٰهِ (only God can give
me this urge)
Section I: Verses (1-9)
بِسۡمِ اللّٰهِ
الرَّحۡمٰنِ الرَّحِیۡمِ
اَتٰۤی اَمۡرُ اللّٰهِ فَلَا
تَسۡتَعۡجِلُوۡهُ سُبۡحٰنَهُ وَ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
(1) یُنَزِّلُ الۡمَلٰٓئِکَةَ بِالرُّوۡحِ مِنۡ اَمۡرِہٖ عَلٰی
مَنۡ یَّشَآءُ مِنۡ عِبَادِهِۤ اَنۡ اَنۡذِرُوۡۤا اَنَّهُ
لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاتَّقُوۡنِ (2) خَلَقَ
السَّمٰوٰتِ وَ الۡاَرۡضَ بِالۡحَقِّ
تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ (3) خَلَقَ الۡاِنۡسَانَ
مِنۡ نُّطۡفَةٍ فَاِذَا هُوَ خَصِیۡمٌ مُّبِیۡنٌ (4) وَ
الۡاَنۡعَامَ خَلَقَهَا
لَکُمۡ فِیۡهَا دِفۡءٌ وَّ مَنَافِعُ وَ مِنۡهَا
تَاۡکُلُوۡنَ (5) وَ لَکُمۡ فِیۡهَا جَمَالٌ حِیۡنَ
تُرِیۡحُوۡنَ وَ حِیۡنَ تَسۡرَحُوۡنَ (6) وَ تَحۡمِلُ
اَثۡقَالَکُمۡ اِلٰی بَلَدٍ لَّمۡ تَکُوۡنُوۡا بٰلِغِیۡهِ
اِلَّا بِشِقِّ الۡاَنۡفُسِ
اِنَّ رَبَّکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ
(7) وَّ الۡخَیۡلَ وَ الۡبِغَالَوَ الۡحَمِیۡرَ
لِتَرۡکَبُوۡهَا وَ زِیۡنَةً
وَ یَخۡلُقُ مَا لَا تَعۡلَمُوۡنَ (8) وَ عَلَی اللّٰهِ
قَصۡدُ السَّبِیۡلِ وَ مِنۡهَا جَآئِرٌ
وَ لَوۡ شَآءَ لَهَدٰىکُمۡ اَجۡمَعِیۡنَ (9)
In the name of
God, the Most Gracious, the Ever-Merciful.
The verdict of God has been delivered.
So, do not seek to hasten it. He is pure and exalted from
the things they associate with Him. He sends down angels
with His command of revelation to whomsoever He wills among
His servants: “Warn people: ‘There is no deity except Me;
so, fear Me only.’” He has created the heavens and the earth
with a purpose. He is superior to things which they
associate with Him. He has created a human being from a drop
of water; so, he arose to become an open enemy. And He has
also created cattle for you in which there is winter’s
attire for you and other benefits too and you also obtain
nutrition from them. And in them, there is also splendour
for you, when in the evening you bring them back and when
you leave them to graze. And they transport your burdens to
places where you could have only reached with great
hardship. Indeed, your Lord is very Affectionate, very
Merciful. And it is He Who has created horses, mules and
donkeys so that you ride them and they are also an
adornment. And He creates things which you do not know. And
the straight path reaches God, whereas there are some
deviant paths. And had He wanted, He would have guided all
of you. (1-9)
Explanation
اَتٰۤی اَمۡرُ اللّٰهِ فَلَا
تَسۡتَعۡجِلُوۡهُ سُبۡحٰنَهُ وَ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
(1) The Prophet (sws) informed his people
that if they did not accept his message, they would be
punished by God once their period of respite expired. At
this, they responded by asking to bring upon them that
punishment and that they would only accept his message once
they saw the punishment he threatened them with every now
and then. Verse 34 will present its details. The verse
addresses those hasty individuals and tells them that the
directive of punishment had been announced. So they should
stop this hastiness.
The words “the directive of God has
been pronounced” do not merely sound a threat; they state a
fact. I have explained at a number of instances in this
exegesis the established practice of God about His
messengers: those among his nation who profess faith in him
become safe and secure and those who reject him are
destroyed. A messenger of God is the yardstick between truth
and falsehood and the final means of conclusive
communication of the truth to his people. So, once he
arrives among them, they have two choices only: either
accept faith in him and be salvaged or face God’s wrath as
the consequence of their arrogance.
The words “He is pure and exalted from
the things they associate with Him” imply that these people
defiantly think that their deities would save them from
God’s torment whereas He is far above this; He is peerless
and does not have any partners. There is absolutely no
relation of superstitious beliefs with His exalted
attributes. None can rival any of His attributes.
It may be noted that the
verse begins with a direct address (do
not seek to hasten it) and then it shifts to
an indirect one (He is pure and exalted from the
things they associate with Him). The
eloquence in it is that the first part consists of warning
and threat; hence direct address is more appropriate for it.
The second part has an element of abhorrence and disgust for
which indirect address is more apt. It is as if this part is
said while turning away from them.
یُنَزِّلُ الۡمَلٰٓئِکَةَ بِالرُّوۡحِ مِنۡ
اَمۡرهِ عَلٰی مَنۡ یَّشَآءُ مِنۡ عِبَادِهِۤ اَنۡ
اَنۡذِرُوۡۤا اَنَّهُ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاتَّقُوۡنِ
(2)
The disbelievers had two demands: first, they wanted angels
to descend on them too the way they do on the Prophet (sws)
as per his claim; second, the punishment the Prophet (sws)
warned them of. Thus this surah mentions both these demands
in verse 33 thus: هَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ تَاۡتِیَهُمُ
الۡمَلٰٓئِکَةُ اَوۡ یَاۡتِیَ اَمۡرُ رَبِّكَ (do they but
await that angels come to them or the directive of your Lord
is given?). While the second of these demands has already
been mentioned in the first verse, the verse under
discussion takes up their second demand by specifying that
not everyone is worthy of being sent angels to.
The words بِالرُّوۡحِ مِنۡ اَمۡرِہٖ mean that these angels
descend with the revelation of God’s directive. “God’s
revelation” is termed as الروح (soul) because just as bodily
life can only exist because of the soul, the soul can only
exist because of God’s revelation. It is to this fact that
Jesus (sws) has referred thus: “Man shall not live on bread
alone, but on every word that comes from the mouth of God.”
(Matthew, 4:4)
Every
messenger is directed by God to tell his people that there
is no deity other than Him; they should fear Him alone and
only worship Him; none should be associated with Him.
خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ
بِالۡحَقِّ
تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ (3)
The word حَقٌّ means “purpose” and “objective.” The
implication of the verse is that God has not created this
world as a means of amusement. Every part of it is replete
with wisdom. There is a gradual progression in things
signifying that it has a purpose and that its creator is a
wise and powerful being. The consequence of this universe
having an objective is that God will necessarily bring about
a day in which everyone returns to Him and face
accountability of their deeds. If this does not happen, it
would mean that this world is a meaningless place. Verse 115
of Surah al-Mu’minun points to this fact in the following
words: اَفَحَسِبۡتُمۡ اَنَّمَا
خَلَقۡنٰکُمۡ عَبَثًا وَّ اَنَّکُمۡ اِلَیۡنَا لَا
تُرۡجَعُوۡنَ
The words “He is superior to things
which they associate with Him” emphasize what is stated
above in another way. In the first place, the idolaters and
the disbelievers were not convinced of the hereafter;
moreover, the only relationship they had was with their
deities and intercessors who they worshipped. They thought
that they were sufficient on their behalf to deal with God.
This belief obviously totally negates that this world has an
objective. For this reason, it has also been stated that the
deities these people have pinned their hopes on will be of
no benefit to them. He has no peers or partners. His
attributes are so lofty that these associates can have no
relationship with Him.
خَلَقَ الۡاِنۡسَانَ مِنۡ نُّطۡفَةٍ
فَاِذَا هُوَ خَصِیۡمٌ مُّبِیۡنٌ (4)
The word “human being” refers to idolaters and disbelievers
who are under discussion. They are not named to express
aversion. The implication of the verse is that such is the
audacity of a human being created from an impure drop of
water that he has become an inveterate foe of God and
regards his recreation to be an impossibility. Verse 3 of
Surah Qaf expresses this notion thus:
ءَاِذَا مِتۡنَا وَ کُنَّا تُرَابًا
ذٰلِكَ رَجۡعٌۢ بَعِیۡدٌ .
He fights with God in support of the partners he has
associated with Him. In verse 27 ahead, it is thus stated:
وَ یَقُوۡلُ اَیۡنَ شُرَکَآءِیَ
الَّذِیۡنَ کُنۡتُمۡ تُشَآقُّوۡنَ فِیۡهِمۡ.
وَ الۡاَنۡعَامَ خَلَقَهَا
لَکُمۡ فِیۡهَا دِفۡءٌ وَّ مَنَافِعُ وَ مِنۡهَا
تَاۡکُلُوۡنَ (5)
The word دِفۡءٌ refers to the hair and wool of animals. They
are used to produce winter clothes.
Now in this and in the succeeding
verses, the attention of people already under discussion is
directed towards various things around them and their
multifarious benefits. The purpose is to make them realize
that each and everything of this universe is pointing to the
fact that the creator of this universe is very noble and
wise as well as merciful and compassionate. In other words,
all these favours they have received are from God but they
are worshipping others. The splendour and majesty of God
does not make them realize that they owe an obligation
towards Him and that one day they will be held accountable
before Him. Among these favours, cattle are mentioned the
foremost because they were the real wealth of the Arabs.
They obtained food, clothes and other multiple benefits from
them.
وَ لَکُمۡ فِیۡهَا جَمَالٌ حِیۡنَ
تُرِیۡحُوۡنَ وَ حِیۡنَ تَسۡرَحُوۡنَ (6)
The word جَمَالٌ here refers to splendour, wealth and
grandeur and, as pointed out earlier, to their animal herds.
It was through them that the real affluence of someone would
be judged by them. A person would be of high social status
if he had herds in large numbers and vice versa.
Here apparently the word تَسْرَحُوْنَ
(when you leave them to graze)
should have been mentioned before تُرِيْحُوْنَ
(when in the evening you bring them
back) but the Qur’an has done the opposite.
The reason for this is that the occasion of the
discourse entails an expression of splendour and this is
found more when the herd returns in the evening after
grazing. At this time, the animals appear well-fed and fresh
after eating their fodder. This splendour is not apparent in
the morning when they are left to graze.
وَ تَحۡمِلُ اَثۡقَالَکُمۡ اِلٰی بَلَدٍ
لَّمۡ تَکُوۡنُوۡا بٰلِغِیۡهِ اِلَّا بِشِقِّ الۡاَنۡفُسِ
اِنَّ رَبَّکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ
(7)
This verse refers to camels which were
solely used by the Arabs for their own transport as well as
of their goods. A camel can travel for very long distances
and brave all kinds of hardships. In hot and desert areas
specially, it was like the ship of God. It stood unrivalled
in this quality.
The words “indeed, your Lord is very
Affectionate, very Merciful” point to the real lesson which
human beings benefiting from these favours should learn. A
natural consequence of God having these attributes is that
these people should recognize His rights, thank Him and
worship Him only. Moreover, they should not associate others
with His rights by ascribing partners to Him and end up
becoming His open foes. Yet such is the misfortune of these
people that instead of being grateful on the favours they
have received, they become arrogant and bitter rivals of
God. What is even from unfortunate is that if ever they are
grateful, it is to others and not to God.
وَّ الۡخَیۡلَ وَ الۡبِغَالَوَ الۡحَمِیۡرَ لِتَرۡکَبُوۡهَا
وَ زِیۡنَةً
وَ یَخۡلُقُ مَا لَا تَعۡلَمُوۡنَ
(8)
After the camel, other animals are
referred to which not only were used for transport by the
Arabs but would also become a means of splendour when chiefs
ride them. The purpose of mentioning these favours is the
same as has been indicated earlier: it is God Who has
blessed them with all these favours but after receiving them
they forget Him and start worshipping others inebriated with
their own power and majesty.
وَ عَلَی اللّٰهِ قَصۡدُ السَّبِیۡلِ وَ مِنۡهَا جَآئِرٌ
وَ لَوۡ شَآءَ لَهَدٰىکُمۡ اَجۡمَعِیۡنَ
(9)
The word قَصۡدُ means “straight” and
قَصۡدُ السَّبِیۡلِ means “straight path.” In this latter
expression, the attribute is annexed towards its noun. The
implication is that the straight path of monotheism makes a
person reach God. This path is so straight that it does not
have any side-walks. God has not placed intermediaries
between Himself and His servants. He has opened the straight
way to make them reach Him. If a person treads on it, he
will reach his creator. This fact is stated thus in verse 41
of Surah al-Hijr: هَذَا صِرَاطٌ عَلَیَّ مُسۡتَقِیۡمٌ (this
straight path [of monotheism] directly reaches Me). In verse
52 of Surah Hud, the words used are: اِنَّ رَبِّیۡ عَلٰی
صِرَاطٍ مُّسۡتَقِیۡمٍ (My Lord surely is on the straight
path).
The implication of the words “whereas
there are some deviant paths” is that though the straight
path of monotheism reaches God, people have created deviant
paths of polytheism in it. They tread upon them and then go
further and further away from God. It becomes very difficult
for them to return to the straight path of monotheism.
The words “and had He wanted, He would
have guided all of you” refer to the fact that God has given
the choice to people to adopt whatever path they want to. He
wants them to use their intellect and be responsible
themselves for what they choose. If they adopt the path of
monotheism, they will reach their destination, and if they
deviate from this path, they will bear its consequences.
Further ahead in verse 37, the words used are: اِنۡ تَحۡرِصۡ
عَلٰی هُدٰىهُمۡ فَاِنَّ اللّٰهَ لَا یَهۡدِیۡ مَنۡ یُّضِلُّ
وَ مَا لَهُمۡ مِّنۡ نّٰصِرِیۡنَ (if you are very desirous
for their guidance, what will you gain from this [O Prophet]
because God does not guide those whom He leads astray
[according to His law] and also no one can be their helper).
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