Section V: Verses (24-27)

In the previous verses, parables of deeds based on disbelief and polytheism were stated. In the succeeding verses, parables are cited of beliefs and ideologies based on polytheism and monotheism. The purpose is to make evident that polytheism has no basis – neither in human intellect and nature nor with God. Hence all deeds based on it will vanish in thin air. On the other hand, monotheism is based on human intellect and nature as well on God’s guidance; it is deeply routed in the earth and its branches are vastly spread in the sky. For this reason, those who adhere to it will be granted success both in this world and in the next.

Readers may now proceed to study the verses.

Text and Translation

اَلَمۡ تَرَ کَیۡفَ ضَرَبَ اللّٰهُ مَثَلًا کَلِمَةً طَیِّبَةً کَشَجَرَةٍ طَیِّبَةٍ اَصۡلُهَا ثَابِتٌ وَّ فَرۡعُهَا فِی السَّمَآءِ (24) تُؤۡتِیۡۤ اُکُلَهَا کُلَّ حِیۡنٍۭ بِاِذۡنِ رَبِّهَا وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ یَتَذَکَّرُوۡنَ (25) وَ مَثَلُ کَلِمَةٍ خَبِیۡثَةٍ کَشَجَرَةٍ خَبِیۡثَةِ اجۡتُثَّتۡ مِنۡ فَوۡقِ الۡاَرۡضِ مَا لَهَا مِنۡ قَرَارٍ (26) یُثَبِّتُ اللّٰهُ الَّذِیۡنَ اٰمَنُوۡا بِالۡقَوۡلِ الثَّابِتِ فِی الۡحَیٰوةِ الدُّنۡیَا وَ فِی الۡاٰخِرَةِ وَ یُضِلُّ اللّٰهُ الظّٰلِمِیۡنَ وَ یَفۡعَلُ اللّٰهُ مَا یَشَآءُ (27)

Have you not reflected how God has mentioned the parable of the noble word? It is like a noble tree whose root is deep in the ground  and whose branches are spread out in the air. It continues to bear its fruit with the directive of its Lord in every season. And God cites parables for people so that they are reminded. (24-25)

And the parable of the evil word is an evil tree that can be uprooted from above the ground ; it has absolutely no stability. (26)

God shall strengthen the believers in this world and in the hereafter through this strong word, and shall not acknowledge the deeds of those who were unjust to their souls . And God does whatever He wants to  . (27)

Explanation

اَلَمۡ تَرَ کَیۡفَ ضَرَبَ اللّٰهُ مَثَلًا کَلِمَةً طَیِّبَةً کَشَجَرَةٍ طَیِّبَةٍ اَصۡلُهَا ثَابِتٌ وَّ فَرۡعُهَا فِی السَّمَآءِ (24) تُؤۡتِیۡ اُکُلَهَا کُلَّ حِیۡنٍۭ بِاِذۡنِ رَبِّهَا وَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ یَتَذَکَّرُوۡنَ (25)1

The address اَلَمۡ تَرَ though is singular, yet is directed to many. It is as if every person of a group is addressed individually and asked to reflect on the parables subsequently cited.

The expression “noble word” refers to monotheism and the beliefs based on it.

The expression “noble tree” refers to a tree that bears fruit, provides shade and is useful and blessed.

In the sentence اَصْلُهَا ثَابِتٌ وَّفَرْعُهَا فِي السَّمَآءِ parallel clauses have been suppressed in accordance with linguistic principles. If the suppressed parts are revealed, the whole sentence would be: اَصْلُهَا ثَابِتٌ فِي الْأرْضِ وَفَرْعُهَا عَالٍ فِي السَّمَآءِ. There are several examples of such suppression in the Qur’an. It may noted that just as the word سماء means the sky, it also connotes air and atmosphere. Since a tree obtains nourishment from both the earth and the sky, the words used are very apt.

By comparing the word “monotheism” to such a tree, the Qur’an has firstly made evident the fact that its roots are not only deeply and firmly implanted in human nature but also it is the most highly-valued by God. In other words, the status it occupies in the heavens and earth is unparalleled.

The second reality that is explained is that it receives nourishment and strength from within human nature and from providence as well. This keeps it always lush and luxurious.

The third reality that is explained is that its blessings are abiding. Its benefits are everlasting. He who has this light in his heart will always remain prosperous and happy.

The words “and God cites parables for people so that they are reminded” address the Quraysh and remind them of God’s favour bestowed on them in the form of parables. God wants to lift them to a lofty place but they want to remain sprawled in the pool of stagnation Satan has pushed them into. It may be kept in mind that since parables are symbolic in nature, they have a great impact. It is for this reason that prophets and proponents of the truth have used them a lot in their preaching. Alas! The naïve never listen to them.

 وَ مَثَلُ کَلِمَةٍ خَبِیۡثَةٍ کَشَجَرَةٍ خَبِیۡثَةِ اجۡتُثَّتۡ مِنۡ فَوۡقِ الۡاَرۡضِ مَا لَهَا مِنۡ قَرَارٍ (26)2

The expression “evil word” refers to polytheism and beliefs based on it.

The “evil tree” is like wild foliage. It neither bears fruit nor flowers. No one can sit in its shade or obtain food from it. It is is like a thorn-laden, wild, foul-smelling and useless bush which will bruise the hands if touched, cause the tongue to contort if tasted and the reeking stink of which will totally disrupt the faculty of smell. It is like a wild bush which only exists on the earth surface. It does not have any roots in the earth nor is spread high in the sky. If a person wants to uproot it, he can easily do it from above.

This parable actually refers to polytheism. It is like a wild, thorny and stinking tree that has no benefit. It is easy to uproot since it neither has roots nor strong branches.

It is evident from this parable that polytheism has no basis either in human intellect and nature or in the religion revealed by God. It is like a self-growing thorny bush that gows where it finds space. If there is someone to uproot it, he can easily do so; however, if no one is there, it spreads all over.

Also found in this parable are glad tidings for the believers: the wild plants of polytheism that they find around them will soon be extracted from their place. God has created such individuals who will cleanse this earth from this filth.

 یُثَبِّتُ اللّٰهُ الَّذِیۡنَ اٰمَنُوۡا بِالۡقَوۡلِ الثَّابِتِ فِی الۡحَیٰوةِ الدُّنۡیَا وَ فِی الۡاٰخِرَةِ وَ یُضِلُّ اللّٰهُ الظّٰلِمِیۡنَ وَ یَفۡعَلُ اللّٰهُ مَا یَشَآءُ (27)3

The “strong word” here refers to monotheism about which it has already been shown that it has a strong basis not only in human nature but also in the world at large.

In the expression وَ یُضِلُّ اللّٰهُ الظّٰلِمِیۡنَ the word إضلال means to render efforts into nothing. Thus in verse 1 of Surah Muhammad, it is stated: اَلَّذِیۡنَ کَفَرُوۡا وَ صَدُّوۡا عَنۡ سَبِیۡلِ اللّٰهِ اَضَلَّ اَعۡمَالَهُمۡ .4 The words “unjust to their souls” refer to the polytheists because polytheism is the greatest injustice according to the Qur’an.

The Almighty has the power to do whatever He intends. None can stop Him in implementing His will nor can intercession be of avail before Him. It may be kept in mind that that God’s will and intention is always governed by His justice and wisdom. 

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Section VI: Verses (28-34)

In the succeeding verses, the Quraysh are explicitly warned that since they have led their people to the pit of destruction, their abode is Hell. After that, Muslims are given glad tidings of success and at the same time told what preparation they should make to achieve this goal.

Readers may study these verses in the light of this background.

اَلَمۡ تَرَ اِلَی الَّذِیۡنَ بَدَّلُوۡا نِعۡمَتَ اللّٰهِ کُفۡرًا وَّ اَحَلُّوۡا قَوۡمَهُمۡ دَارَ الۡبَوَارِ (28) جَهَنَّمَ یَصۡلَوۡنَهَا وَ بِئۡسَ الۡقَرَارُ (29) وَ جَعَلُوۡا لِلّٰهِ اَنۡدَادًا لِّیُضِلُّوۡا عَنۡ سَبِیۡلِهِ قُلۡ تَمَتَّعُوۡا فَاِنَّمَصِیۡرَکُمۡ اِلَی النَّارِ (30) قُلۡ لِّعِبَادِیَ الَّذِیۡنَ اٰمَنُوۡا یُقِیۡمُوا الصَّلٰوةَ وَ یُنۡفِقُوۡا مِمَّا رَزَقۡنٰهُمۡ سِرًّا وَّ عَلَانِیَةً مِّنۡ قَبۡلِ اَنۡ یَّاۡتِیَ یَوۡمٌ لَّا بَیۡعٌ فِیۡهِ وَ لَا خِلٰلٌ (31) اَللّٰهُ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجَ بِهِ مِنَ الثَّمَرٰتِ رِزۡقًا لَّکُمۡ وَ سَخَّرَ لَکُمُ الۡفُلۡکَ لِتَجۡرِیَ فِی الۡبَحۡرِ بِاَمۡرِهِ وَ سَخَّرَ لَکُمُ الۡاَنۡهٰرَ (32) وَ سَخَّرَ لَکُمُ الشَّمۡسَ وَ الۡقَمَرَ دَآئِبَیۡنِ وَ سَخَّرَ لَکُمُ الَّیۡلَ وَ النَّهَارَ (33) وَ اٰتٰىکُمۡ مِّنۡ کُلِّ مَا سَاَلۡتُمُوۡهُ وَ اِنۡ تَعُدُّوۡا نِعۡمَتَ اللّٰهِ لَا تُحۡصُوۡهَا اِنَّ الۡاِنۡسَانَ لَظَلُوۡمٌ کَفَّارٌ (34)

Have you not seen those people who were guilty of disbelief in return to God’s favour  and led their nation to the abode of destruction – Hell ? In which they shall enter it and what an evil abode it is! And they associated partners with God in order to lead people astray from His path. Say: Rejoice awhile! your abode ultimately is Hell . (28-30)

Tell my servants who have professed faith  to adhere to the prayer  and spend openly and secretly from what We have given them before that day arrives in which there wont be any trading and friendship will be of no avail. (31)

It is God Who created the heavens and the earth  and sent down water from the sky . Then through it produced various fruits  for your sustenance  and put the ship  to your service that it may sail in the sea  at His behest. And He put the seas to your service too and the sun  and the moon  also; both move in the same manner. And the day and night also. And has given you from everything you asked for. And if you would like to count the favours  of God, you will not be able to count them. Indeed, human beings  are very unjust  and very ungrateful. (32-34)

Explanation

اَلَمۡ تَرَ اِلَی الَّذِیۡنَ بَدَّلُوۡا نِعۡمَتَ اللّٰهِ کُفۡرًا وَّ اَحَلُّوۡا قَوۡمَهُمۡ دَارَ الۡبَوَارِ (28) جَهَنَّمَ یَصۡلَوۡنَهَا وَ بِئۡسَ الۡقَرَارُ (29) وَ جَعَلُوۡا لِلّٰهِ اَنۡدَادًا لِّیُضِلُّوۡا عَنۡ سَبِیۡلِهِ قُلۡ تَمَتَّعُوۡا فَاِنَّمَصِیۡرَکُمۡ اِلَی النَّارِ (30)5

The style of address: اَلَمۡ تَرَ expresses amazement and grandeur. Here the context shows that that it expresses amazement and rebuke and is directed at the leaders of the Quraysh. It was they who had brought their people to the brink of the pit of disbelief and polytheism, as is mentioned ahead.

The verse also alludes to the great favours which the Quraysh received by God’s grace and as a blessing of Abraham’s supplication, as will be detailed out ahead. Because of being the custodians of the House of God, God granted them the leadership of all Arabia. He gave them the peace and stability of urban life. It replaced the discomfort of their nomadic life. He opened for them the treasures of His mercy and sustenance in a barren piece of land. Instead of valuing these favours, they became engrossed in polytheism. They invented many deities and diverted people from God to them. This attitude could not have lasted last long. It was a short respite that would soon end.

 قُلۡ لِّعِبَادِیَ الَّذِیۡنَ اٰمَنُوۡا یُقِیۡمُوا الصَّلٰوةَ وَ یُنۡفِقُوۡا مِمَّا رَزَقۡنٰهُمۡ سِرًّا وَّ عَلَانِیَةً مِّنۡ قَبۡلِ اَنۡ یَّاۡتِیَ یَوۡمٌ لَّا بَیۡعٌ فِیۡهِ وَ لَا خِلٰلٌ (31)6

The word خِلٰلٌ means friendship and brotherhood and the word is at times used for both buying and selling. When things are bartered both parties are buyers and sellers at the same time.

After the Quraysh were warned in the previous verses, this verse addresses the Muslims. Spending secretly has been recommended as it encompasses its real spirit, which is sincerity. Spending openly is a means of motivating others. Since spending secretly is mentioned first, it indicates that this type of spending has a higher status.

The words “before that day arrives in which there wont be any trading and friendship will be of no avail” express the real need of spending. It is not primarily needed for others. It is required for the salvation of those who spend. Only this spending will be of use in the hereafter.

If the words of the verse, its style and occasion are deeply deliberated upon, it gives glad tidings to the Muslims in their future. Also concealed here is the fact that the Quraysh have totally destroyed the objectives of what is entrusted to them as heirs of Abraham (sws). Believers now have a chance to prepare themselves for these objectives and to be worthy trustees.

 اَللّٰهُ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجَ بِهِ مِنَ الثَّمَرٰتِ رِزۡقًا لَّکُمۡ وَ سَخَّرَ لَکُمُ الۡفُلۡکَ لِتَجۡرِیَ فِی الۡبَحۡرِ بِاَمۡرِهِ وَ سَخَّرَ لَکُمُ الۡاَنۡهٰرَ (32) وَ سَخَّرَ لَکُمُ الشَّمۡسَ وَ الۡقَمَرَ دَآئِبَیۡنِ وَ سَخَّرَ لَکُمُ الَّیۡلَ وَ النَّهَارَ (33) وَ اٰتٰىکُمۡ مِّنۡ کُلِّ مَا سَاَلۡتُمُوۡهُ وَ اِنۡ تَعُدُّوۡا نِعۡمَتَ اللّٰهِ لَا تُحۡصُوۡهَا اِنَّ الۡاِنۡسَانَ لَظَلُوۡمٌ کَفَّارٌ (34)7

These verses further explain what is discussed earlier: all favours were given to the idolaters by God but these unjust people ascribed them to their deities and began worshipping the latter. Things like rain, ships, sea, sun, moon, day and night all have been put to their service by the Almighty. These naïve people made some of them deities and the rest they regarded to be under control of other deities. They devoted themselves to these deities.

The word سَخَّرَ لَکُمُ means to put something into the service of someone. Thus the sky, the earth, the sun and the moon are all subject to God’s directive. However, God, out of his mercy and affection, has put them into the service of human beings.

The word دَآئِب means “continuous.” In other words, the sun and the moon are moving in the same way in the same direction in the same path with the punctuality of seconds. They serve human beings and not the slightest deviate from their path. Does this make them deities or ones which are controlled by the powerful and knowledgeable ruler of this universe?

The words “and has given you from everything you asked for” address human beings in their capacity of being human beings. They imply that whatever their nature and physical form needs is provided to them by God in accordance with His wisdom and expediency. The complete correspondence between demand and supply is the greatest evidence that He Who created them also arranged for all their needs.

Though a general word “human beings ” is used in “indeed, human beings  are very unjust  and very ungrateful” it refers to the idolaters which are being discussed since the previous verses. Since they are not worthy of being addressed because of their ill-ways, a general word is used. The word ظَلُوۡمٌ means “someone who usurps rights.” When a person indulges in polytheism, he not only usurps the right of God but also of his one soul. The word کَفَّارٌ means “ungrateful.” He is a person who thanks someone other than the one from whom he has received favours.

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Section VII: Verses (35-41)

The biggest argument cited by the Quraysh in favour of their polytheism was that they had inherited it from Abraham (sws), their grand forefather. The succeeding verses refute this claim. It is further explained that he had settled his progeny in a desolate and barren piece of land after he had migrated from a lush and green region. He did so in order that his descendents could build a centre of worship of the one and only God and while staying away from the filth of polytheism purely devote themselves to God. The sustenance and livelihood found in this barren land are the sole result of Abraham’s (sws) supplications. However, the Quraysh have ascribed all these favours to their deities and while leaving aside the one and only God are engaged in worshipping their idols and say that this precisely is the religion of Abraham.

Readers may now study these verses in the light of this discussion.

Text and Translation

وَ اِذۡ قَالَ اِبۡرٰهِیۡمُ رَبِّ اجۡعَلۡ هَذَا الۡبَلَدَ اٰمِنًا وَّ اجۡنُبۡنِیۡ وَ بَنِیَّ اَنۡ نَّعۡبُدَ الۡاَصۡنَامَ (35) رَبِّ اِنَّهُنَّ اَضۡلَلۡنَ کَثِیۡرًا مِّنَ النَّاسِ فَمَنۡ تَبِعَنِیۡ فَاِنَّهُ مِنِّیۡ وَ مَنۡ عَصَانِیۡ فَاِنَّكَ غَفُوۡرٌ رَّحِیۡمٌ (36) رَبَّنَاۤ اِنِّیۡۤ اَسۡکَنۡتُ مِنۡ ذُرِّیَّتِیۡ بِوَادٍ غَیۡرِ ذِیۡ زَرۡعٍ عِنۡدَ بَیۡتِكَ الۡمُحَرَّمِ رَبَّنَا لِیُـقِیۡمُوا الصَّلٰوةَ فَاجۡعَلۡ اَفۡئِدَةً مِّنَ النَّاسِ تَهۡوِیۡۤ اِلَیۡهِمۡ وَارۡ زُقۡهُمۡ مِّنَ الثَّمَرٰتِ لَعَلَّهُمۡ یَشۡکُرُوۡنَ (37) رَبَّنَاۤ اِنَّكَ تَعۡلَمُ مَا نُخۡفِیۡ وَ مَا نُعۡلِنُ وَ مَا یَخۡفٰی عَلَی اللّٰهِ مِنۡ شَیۡءٍ فِی الۡاَرۡضِ وَ لَا فِی السَّمَآءِ (38) اَلۡحَمۡدُ لِلّٰهِ الَّذِیۡ وَهَبَ لِیۡ عَلَی الۡکِبَرِ اِسۡمٰعِیۡلَ وَ اِسۡحٰقَ اِنَّ رَبِّیۡ لَسَمِیۡعُ الدُّعَآءِ (39) رَبِّ اجۡعَلۡنِیۡ مُقِیۡمَ الصَّلٰوةِ وَ مِنۡ ذُرِّیَّتِیۡ رَبَّنَا وَ تَقَبَّلۡ دُعَآءِ (40) رَبَّنَا اغۡفِرۡ لِیۡ وَ لِوَالِدَیَّ وَ لِلۡمُؤۡمِنِیۡنَ یَوۡمَ یَقُوۡمُ الۡحِسَابُ (41)

And recall when Abraham prayed: “Lord! Make this land peaceful  and protect me and my progeny from worshipping idols. Lord! These idols have led many people astray; so, he who follows me, is from me and he who disobeys me, then You are Forgiving and Ever-Merciful. O Our Lord! I have settled some of my progeny near your sacred House in a barren valley; O Our Lord! that they show diligence in the prayer . So, incline the hearts of people towards them and grant them the sustenance  of fruits  so that they may be grateful to You. Lord! You know what we conceal and what we reveal and there is nothing hidden from God, neither in the earth  nor in the heavens. Gratitude be to God Who has blessed me with Ishmael  and Isaac in old age. Indeed, my Lord listens to supplications. Lord! Make me one who is diligent in the prayer and from my progeny also. Lord! And accept my supplication. O Our Lord! Forgive  me and my parents and the believers on the Day when accountability takes place. (35-41)

Explanation

وَ اِذۡ قَالَ اِبۡرٰهِیۡمُ رَبِّ اجۡعَلۡ هَذَا الۡبَلَدَ اٰمِنًا وَّ اجۡنُبۡنِیۡ وَ بَنِیَّ اَنۡ نَّعۡبُدَ الۡاَصۡنَامَ (35) رَبِّ اِنَّهُنَّ اَضۡلَلۡنَ کَثِیۡرًا مِّنَ النَّاسِ فَمَنۡ تَبِعَنِیۡ فَاِنَّهُ مِنِّیۡ وَ مَنۡ عَصَانِیۡ فَاِنَّكَ غَفُوۡرٌ رَّحِیۡمٌ (36)8

This supplication was made by Abraham (sws) when he was settling Ishmael (sws) and his mother in Makkah. The first thing he pleaded for was peace since Makkah was devoid of it at that time. God accepted this request and even harming an animal in it was declared a sin, let alone human beings. Then because of the House of God, four months were declared as sacred. In these months, caravans would be able to traverse peacefully from one part to another. None could dare think of touching them. Moreover, since the Quraysh were the custodians of the House of God, they had the status of leaders in the whole of Arabia. Their caravans would travel to all parts of the country with complete security. They would be even provided guides by other tribes.

The second thing he requested in this supplication was to protect him and his progeny from the filth of idol worship. He has included himself too in this request which shows the extent of threat of polytheism. Such is its nature that a great number of people have succumbed to it. An aspect of eloquence of Abraham’s words too needs to be appreciated here: when the purpose is to express the profundity of influence of something, the nouns and pronouns used are ones that are used for living beings.

The literal meaning of the word بَنِیَّ is “sons.” However, it is used keeping in view the dominant element. It actually refers to all of Abraham’s (sws) progeny. Thus the word ذُرِّیَّة is used ahead which is commonly used for progeny.

Abraham’s words “so, he who follows me, is from me and he who disobeys me, then You are Forgiving and Ever-Merciful” sound an acquittal to those among his progeny who had left his ways and had become incriminated with polytheism. He meant that the matter of such people is consigned to God. He will deal with them in the way they are worthy of. If they deserve mercy, they will get it.

It may be kept in mind that these words do not constitute any supplication from Abraham (sws) in favour of the polytheists. It is just to consign their matter to the forgiving and ever-merciful God, as just indicated.

 رَبَّنَاۤ اِنِّیۡۤ اَسۡکَنۡتُ مِنۡ ذُرِّیَّتِیۡ بِوَادٍ غَیۡرِ ذِیۡ زَرۡعٍ عِنۡدَ بَیۡتِكَ الۡمُحَرَّمِ رَبَّنَا لِیُـقِیۡمُوا الصَّلٰوةَ فَاجۡعَلۡ اَفۡئِدَةً مِّنَ النَّاسِ تَهۡوِیۡۤ اِلَیۡهِمۡ وَارۡ زُقۡهُمۡ مِّنَ الثَّمَرٰتِ لَعَلَّهُمۡ یَشۡکُرُوۡنَ (37)9

One thing that is evident from this verse is that for monotheism and for the sake of worshipping God with all sincerity is something for which a person can forsake everything, and this is only befitting for him too. So much so, if for this he has to live alone in a barren stretch of land, he should. However, he should never leave God and His worship.

The second thing that is evident from this verse is that the House of God is in reality a centre to offer the prayer. For this reason, its real custodians are those who diligently offer the prayer and not those who in spite of forsaking monotheism and the prayer lay a claim to it. Here Abraham (sws) has mentioned the prayer as the initial purpose of building the House of God. Later when he was asked to call people for its pilgrimage, it also became a centre for hajj and also of animal sacrifice to commemorate the sacrifice of Ishmael (sws). It may be kept in mind that the expression لِیُـقِیۡمُوا الصَّلٰوةَ does not mean to merely offer the prayer; included in it is to call people to the prayer and make arrangements for them to offer the prayer.

Here Abraham (sws) has supplicated for two things for his progeny with respect to the prayer and to the land of Makkah.

First, he prayed that God inclines people’s hearts towards them. Such was the effect of this supplication that very soon the House of God became a centre of attraction for all Arabia and after the advent of Muhammad (sws) of virtually all the world.

Second, since the land of Makkah was barren and desolate, he prayed that it be blessed with abundance in sustenance and food supplies. The result of this prayer was that very soon it became the centre of trade in all of Arabia. This has been explained in detailed under verse 126 of Surah al-Baqarah.

 رَبَّنَاۤ اِنَّكَ تَعۡلَمُ مَا نُخۡفِیۡ وَ مَا نُعۡلِنُ وَ مَا یَخۡفٰی عَلَی اللّٰهِ مِنۡ شَیۡءٍ فِی الۡاَرۡضِ وَ لَا فِی السَّمَآءِ (38)10

The eloquence of this sentence is beyond words. When a person supplicates before his Lord, he is faced with a great difficulty: he wants to say a few things but he is unable to express them; similarly, there are some things that are in the heart but he feels shy in expressing them because of some unknown reason. This sentence has included all such things because the knowledge of God extends to all that is hidden and all that is apparent.

 اَلۡحَمۡدُ لِلّٰهِ الَّذِیۡ وَهَبَ لِیۡ عَلَی الۡکِبَرِ اِسۡمٰعِیۡلَ وَ اِسۡحٰقَ اِنَّ رَبِّیۡ لَسَمِیۡعُ الدُّعَآءِ (39)11

Here, in order to strengthen his supplication, Abraham (sws) has cited God’s previous favours to him. It implies that he hopes that just as God had granted him two sons in his old age, He will also accept this new request.

 رَبِّ اجۡعَلۡنِیۡ مُقِیۡمَ الصَّلٰوةِ وَ مِنۡ ذُرِّیَّتِیۡ رَبَّنَا وَ تَقَبَّلۡ دُعَآءِ (40) رَبَّنَا اغۡفِرۡ لِیۡ وَ لِوَالِدَیَّ وَ لِلۡمُؤۡمِنِیۡنَ یَوۡمَ یَقُوۡمُ الۡحِسَابُ (41)12

Here, at the end, he has supplicated for his progeny to fully adhere to the purpose he had built that House of God: to be diligent in the prayer. The expression “from my progeny” aptly tells us that only one part of his progeny ie Ishmael (sws) was settled there.

At the very end, he has supplicated to God to forgive him, his parents and all the believers.

The Qur’an has specified at a number of instances that since at the time of migration, Abraham (sws) had told his father – Āzar – that he will seek forgiveness from him before God, he continued to do so. He only stopped when later God told him to stop. It seems that the supplication cited in the verse under discussion was made before he was stopped.

It may be noted that in this supplication the words رَبَّنَا or رَبِّ occur seven times. This apparently seems a repetition. Yet this is a feature of a supplication; in fact, it is essential. The real characteristic of a supplication is to show humility and to plead and beseech God. This make it essential that the attention of the one who is supplicated to is repeatedly asked for His attention. When a person supplicates to God by using the word رَبِّيْ he wants to include as recommendation for his supplication the favour of God he has experienced. And when a person supplicates to God by using the word رَبَّنَاhe wants to include as a recommendation for his supplication the favour which all of God’s creatures are witnessing.

Here once again, readers may refresh in their minds what has been stated earlier: this supplication has been narrated to the Quraysh so that they recall the reason for being settled in this barren stretch of land and what they are actually doing. Moreover, they should realize that it was a result of Abraham’s supplication that they received all the favours in this land but they ascribed them to their alleged deities.

 ____________ 

Section VIII: Verses (42-52)

These are the concluding verses of the surah in which the Prophet (sws) is assured and the disbelievers are threatened. The coherence in the discourse is very evident. Readers may proceed to study them.

Text and Translation

وَ لَا تَحۡسَبَنَّ اللّٰهَ غَافِلًا عَمَّا یَعۡمَلُ الظّٰلِمُوۡنَ اِنَّمَا یُؤَخِّرُهُمۡ لِیَوۡمٍ تَشۡخَصُ فِیۡهِ الۡاَبۡصَارُ (42) مُهۡطِعِیۡنَ مُقۡنِعِیۡ رُءُوۡسِهِمۡ لَا یَرۡتَدُّ اِلَیۡهِمۡ طَرۡفُهُمۡ وَ اَفۡـِٕدَتُهُمۡ هَوَآءٌ (43) وَ اَنۡذِرِ النَّاسَ یَوۡمَ یَاۡتِیۡهِمُ الۡعَذَابُ فَیَقُوۡلُ الَّذِیۡنَ ظَلَمُوۡا رَبَّنَاۤ اَخِّرۡنَاۤ اِلٰۤی اَجَلٍ قَرِیۡبٍ نُّجِبۡ دَعۡوَتَكَ وَ نَتَّبِعِ الرُّسُلَ اَوَ لَمۡ تَکُوۡنُوۡۤا اَقۡسَمۡتُمۡ مِّنۡ قَبۡلُ مَا لَکُمۡ مِّنۡ زَوَالٍ (44) وَّ سَکَنۡتُمۡ فِیۡ مَسٰکِنِ الَّذِیۡنَ ظَلَمُوۡۤا اَنۡفُسَهُمۡ وَ تَبَیَّنَ لَکُمۡ کَیۡفَ فَعَلۡنَا بِهِمۡ وَ ضَرَبۡنَا لَکُمُ الۡاَمۡثَالَ (45) وَ قَدۡ مَکَرُوۡا مَکۡرَهُمۡ وَ عِنۡدَ اللّٰهِ مَکۡرُهُمۡ وَ اِنۡ کَانَ مَکۡرُهُمۡ لِتَزُوۡلَ مِنۡهُ الۡجِبَالُ (46) فَلَا تَحۡسَبَنَّ اللّٰهَ مُخۡلِفَ وَعۡدِهِ رُسُلَهُ اِنَّ اللّٰهَ عَزِیۡزٌ ذُو انۡتِقَامٍ (47) یَوۡمَ تُبَدَّلُ الۡاَرۡضُ غَیۡرَ الۡاَرۡضِ وَ السَّمٰوٰتُ وَ بَرَزُوۡا لِلّٰهِ الۡوَاحِدِ الۡقَهَّارِ (48) وَ تَـرَی الۡمُجۡرِمِیۡنَ یَوۡمَئِذٍ مُّقَرَّنِیۡنَ فِی الۡاَصۡفَادِ (49) سَرَابِیۡلُهُمۡ مِّنۡ قَطِرَانٍ وَّ تَغۡشٰی وُجُوۡهَهُمُ النَّارُ (50) لِیَجۡزِیَ اللّٰهُ کُلَّ نَفۡسٍ مَّا کَسَبَتۡ اِنَّ اللّٰهَ سَرِیۡعُ الۡحِسَابِ (51) هٰذَا بَلٰغٌ لِّلنَّاسِ وَ لِیُنۡذَرُوۡا بِهِ وَ لِیَعۡلَمُوۡۤا اَنَّمَا هُوَ اِلٰهٌ وَّاحِدٌ وَّ لِیَذَّکَّرَ اُولُوا الۡاَلۡبَابِ (52)

 And do not think that God is unaware of what these unjust  people are doing. He is only deferring them to the day in which eyes will be bewildered. They will be running with their heads raised. Their gaze will not come back to them and their hearts will be trembling. (42-43)

And you warn these people of the day when the torment  will overcome them. At that time, these people, who were unjust  to their souls , will say: “Our Lord! Give us a little more respite; we shall accept your message and follow the messengers” – Have you not been swearing oaths  before this that you are ones who will not give up [your stance]? And you lived in the cities of those people who were unjust  to their souls  and it was evident to you how We had dealt with them and We had also cited their examples for you. And they contrived every scheme they could. And these schemes of theirs are now lodged with God, even though such were their schemes that even mountains could be dislodged. (44-46)

So, never even think that God shall go back on His promises made with His messengers. God is dominant and revengeful. Remember the day when this earth  will be replaced by another and the sky  too and everyone will come forth before God, the One and Mighty. And on that day, you will see the wrongdoers  fettered in chains; their attire will be of charcoal and fire will overspread their faces. This is so because God rewards each person what he earned. Indeed, God is swift in reckoning. This is a declaration  for the people and so that they are informed through it and so that they know that only He is God and so that the wise receive a reminder . (47-52)

Explanation

وَ لَا تَحۡسَبَنَّ اللّٰهَ غَافِلًا عَمَّا یَعۡمَلُ الظّٰلِمُوۡنَ اِنَّمَا یُؤَخِّرُهُمۡ لِیَوۡمٍ تَشۡخَصُ فِیۡهِ الۡاَبۡصَارُ (42) مُهۡطِعِیۡنَ مُقۡنِعِیۡ رُءُوۡسِهِمۡ لَا یَرۡتَدُّ اِلَیۡهِمۡ طَرۡفُهُمۡ وَ اَفۡـِٕدَتُهُمۡ هَوَآءٌ (43)13

When the verb تَشۡخَصُ is used for eyes it means that eyes become dazed and bewildered, though it actually means something high.

The verb إهطاع means to swiftly go towards something especially when this movement is done in fear.

The word إقناع means to raise one’s head or to raise one’s voice. Here it means to walk with head raised.

Though the verse apparently addresses the Prophet (sws), its intense anger is directed to the Quraysh. The Prophet (sws) is in fact assured.

 وَ اَنۡذِرِ النَّاسَ یَوۡمَ یَاۡتِیۡهِمُ الۡعَذَابُ فَیَقُوۡلُ الَّذِیۡنَ ظَلَمُوۡا رَبَّنَاۤ اَخِّرۡنَاۤ اِلٰۤی اَجَلٍ قَرِیۡبٍ نُّجِبۡ دَعۡوَتَكَ وَ نَتَّبِعِ الرُّسُلَ اَوَ لَمۡ تَکُوۡنُوۡۤا اَقۡسَمۡتُمۡ مِّنۡ قَبۡلُ مَا لَکُمۡ مِّنۡ زَوَالٍ (44)14

The verse implies that if these people do not listen to the Prophet (sws), he should let them be. What he should do is then pointed out by the verse.

 وَّ سَکَنۡتُمۡ فِیۡ مَسٰکِنِ الَّذِیۡنَ ظَلَمُوۡۤا اَنۡفُسَهُمۡ وَ تَبَیَّنَ لَکُمۡ کَیۡفَ فَعَلۡنَا بِهِمۡ وَ ضَرَبۡنَا لَکُمُ الۡاَمۡثَالَ (45)15

The Quraysh are told that they are well aware of the fate of the previous nations who had denied their messengers. They live and walk by their ruins and their exemplary anecdotes have also been narrated to them by God. These were not just narrated to them for entertainment. The purpose was to tell them that they too would face the same fate if they also denied their messenger. So why are they asking for further respite in the wake of all these happenings?

 وَ قَدۡ مَکَرُوۡا مَکۡرَهُمۡ وَ عِنۡدَ اللّٰهِ مَکۡرُهُمۡ وَ اِنۡ کَانَ مَکۡرُهُمۡ لِتَزُوۡلَ مِنۡهُ الۡجِبَالُ (46)16

Ultimately, all the schemes of the previous nations were brought to nothing by God.

 فَلَا تَحۡسَبَنَّ اللّٰهَ مُخۡلِفَ وَعۡدِهِ رُسُلَهُ اِنَّ اللّٰهَ عَزِیۡزٌ ذُو انۡتِقَامٍ (47)17

This verse addresses the Prophet (sws). The element of assurance in it is directed towards him and the rebuke found in it is directed at the disbelievers and the idolaters. Since God is dominant, none can stop Him from implementing His will and since He is capable of taking revenge, He will definitely lead the enemies of justice and truth reach their fate.

 یَوۡمَ تُبَدَّلُ الۡاَرۡضُ غَیۡرَ الۡاَرۡضِ وَ السَّمٰوٰتُ وَ بَرَزُوۡا لِلّٰهِ الۡوَاحِدِ الۡقَهَّارِ (48)18

If linguistic considerations are kept in mind, the structure of the verse is: السَّمٰوٰتِ یَوۡمَ تُبَدَّلُ الۡاَرۡضُ غَیۡرَ الۡاَرۡضِ وَ السَّمٰوٰتُ غيرَ .

The word بَرَزُوۡا means that on that day neither will there be anyone to help a person nor intercede for him. Each soul will be alone with his deeds. The heavens and the earth too will be different. No palaces or fortifications will exist there for their defence.

The word قَهَّار means someone who has sole control over everyone, who has absolutely no dependency on others and none has the power to escape His grasp.

  وَ تَـرَی الۡمُجۡرِمِیۡنَ یَوۡمَئِذٍ مُّقَرَّنِیۡنَ فِی الۡاَصۡفَادِ (49) سَرَابِیۡلُهُمۡ مِّنۡ قَطِرَانٍ وَّ تَغۡشٰی وُجُوۡهَهُمُ النَّارُ (50) لِیَجۡزِیَ اللّٰهُ کُلَّ نَفۡسٍ مَّا کَسَبَتۡ اِنَّ اللّٰهَ سَرِیۡعُ الۡحِسَابِ (51)19

The word سَرَابِیۡلُ is plural of سِرْبَالand means both a shirt and an attire. Here, occasion evidences that it is used in the latter meaning.

Lexicographers have stated different meanings of the word قَطِرَانٍ. However, it is commonly used for charcoal. In my opinion, it is used in this meaning. The blackness of the faces and bodies of those worthy of Hell is mentioned at other places in the Qur’an as well. It is also known how fire ignites further on charcoal.

It will not take any time for God to take the account of people. It will happen in the blink of an     eye.

 هٰذَا بَلٰغٌ لِّلنَّاسِ وَ لِیُنۡذَرُوۡا بِهِ وَ لِیَعۡلَمُوۡۤا اَنَّمَا هُوَ اِلٰهٌ وَّاحِدٌ وَّ لِیَذَّکَّرَ اُولُوا الۡاَلۡبَابِ (52)[20]

This is the final warning issue to the Quraysh.

With these words, the explanation of this surah comes to its end.

 أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَآخِرُ دَعْوَاهُمْ (and our last prayer is that gratitude be to God, Lord of the world)

Lahore

12 September, 1970

2. And the parable of the evil word is an evil tree that can be uprooted from above the ground ; it has absolutely no stability.  

3. God shall strengthen the believers in this world and in the hereafter through this strong word, and shall not acknowledge the deeds of those who were unjust to their souls . And God does whatever He wants to  .  

4. God has brought to nothing all the deeds of those who committed disbelief and stopped others from His path.

5. Have you not seen those people who were guilty of disbelief in return to God’s favour  and led their nation to the abode of destruction – Hell ? In which they shall enter it and what an evil abode it is! And they associated partners with God in order to lead people astray from His path. Say: Rejoice awhile! your abode ultimately is Hell .    

6.   Tell my servants who have professed faith  to adhere to the prayer  and spend openly and secretly from what We have given them before that day arrives in which there wont be any trading and friendship will be of no avail.  

7.    It is God Who created the heavens and the earth  and sent down water from the sky . Then through it produced various fruits  for your sustenance  and put the ship  to your service that it may sail in the sea  at His behest. And He put the seas to your service too and the sun  and the moon  also; both move in the same manner. And the day and night also. And has given you from everything you asked for. And if you would like to count the favours  of God, you will not be able to count them. Indeed, human beings  are very unjust  and very ungrateful.  

8. And recall when Abraham prayed: “Lord! Make this land peaceful  and protect me and my progeny from worshipping idols. Lord! These idols have led many people astray; so, he who follows me, is from me and he who disobeys me, then You are Forgiving and Ever-Merciful.    

9.   O Our Lord! I have settled some of my progeny near your sacred House in a barren valley; O Our Lord! that they show diligence in the prayer . So, incline the hearts of people towards them and grant them the sustenance  of fruits  so that they may be grateful to You.  

10. Lord! You know what we conceal and what we reveal and there is nothing hidden from God, neither in the earth  nor in the heavens.     

11. Gratitude be to God Who has blessed me with Ishmael  and Isaac in old age. Indeed, my Lord listens to supplications.    

12. Lord! Make me one who is diligent in the prayer and from my progeny also. Lord! And accept my supplication. O Our Lord! Forgive  me and my parents and the believers on the Day when accountability takes place.     

13.   And do not think that God is unaware of what these unjust  people are doing. He is only deferring them to the day in which eyes will be bewildered. They will be running with their heads raised. Their gaze will not come back to them and their hearts will be trembling.  

14. And you warn these people of the day when the torment  will overcome them. At that time, these people, who were unjust  to their souls , will say: “Our Lord! Give us a little more respite; we shall accept your message and follow the messengers” – Have you not been swearing oaths  before this that you are ones who will not give up [your stance]?   

15. And you lived in the cities of those people who were unjust  to their souls  and it was evident to you how We had dealt with them and We had also cited their examples for you.    

16. And they contrived every scheme they could. And these schemes of theirs are now lodged with God, even though such were their schemes that even mountains could be dislodged.   

17. So, never even think that God shall go back on His promises made with His messengers. God is dominant and revengeful.    

18. Remember the day when this earth  will be replaced by another and the sky  too and everyone will come forth before God, the One and Mighty.    

19. And on that day, you will see the wrongdoers  fettered in chains; their attire will be of charcoal and fire will overspread their faces. This is so because God rewards each person what he earned. Indeed, God is swift in reckoning.    

20. This is a declaration  for the people and so that they are informed through it and so that they know that only He is God and so that the wise receive a reminder .