Theme

This surah is the counterpart of Surah Yusuf, the previous surah. There is no basic difference in the theme of both surahs. It is known that a conflict between truth and evil ensued when the Qur’an was revealed. This surah highlights the group which was supposed to succeed ultimately in this conflict. In Surah Yusuf too, they were pinpointed. However, the nature of arguments furnished is different in both surahs. In the previous surah, the point has been driven home by citing the incidents and happenings of the Prophet Joseph’s life, while in this surah, arguments are drawn from human intellect and nature for this purpose. Verses 17 to 22 highlight the theme of the surah.

Analysis of Meanings

This surah is Makkan in its entirety with regard to its contents. Some codices regard it to be Madinan, which I fail to understand. Not one of its verse is Madinan in my opinion, let alone the complete surah.

Following is a concise summary of its meanings.

Verse (1): This is the introductory part of the surah. The Prophet (sws) is addressed in it and explained that these are verses of God’s Book and are not something unfounded. Every statement in it is true and all that it is informing of is certain to happen but most people will continue to remain adamant and not profess faith.

Verses (2-4): Those signs of the universe are referred to that show that it is being run by a single wise planner. There is a vast system of providence and sustenance in it which shows that its creator has not created it for amusement; on the contrary, there is a great purpose behind it which will manifest itself one day. Signs that show that there is unity in diversity and harmony in discord are found in every part of this universe. This clearly shows that all of it is governed by a single creator and owner.

Verses (5-6): Wonder is expressed at the amazement shown by the disbelievers of the truth on being raised to life again. This amazement is tantamount to God’s denial. Their necks have been fettered in yokes. They can neither raise their eyes to observe the signs of the heavens nor lower them to see the ones found on earth. They want to hasten the punishment before repentance even though they can learn a lot from history. It is God’s mercy that in spite of the rebelliousness of people, He gives respite to them. However, He is also stern in retribution. When He seizes them, none would be able to escape His grasp.

Verses (7-11): The disbelievers demand a sign for the punishment they were being threatened with. This demand is answered. The Prophet (sws) is assured that his only task is to warn people of this punishment. Bringing it or prescribing its time is not his responsibility. According to the established practice of God, He sends a messenger to every nation to warn them and to give them glad tidings. If the nation denies it, it is necessarily destroyed. As for the time and nature of punishment, it is known to God only. A pregnant woman knows that she is carrying a baby and will deliver it, but only God its time as well as what exactly she will deliver.

People are warned that all their deeds and thoughts are in God’s knowledge whether done secretly or openly – in the light of the day or in the dark of the night. Angels deputed by God are overseeing them. He can seize them whenever He wants and wherever He wants. His established practice is that He does not stop showing affection to a nation until it adopts the wrong attitude. When they do this, divine punishment – which none can ward off – visits it.

Verses (12-13): Certain signs of punishment are referred to. People observe them every now and then. For example lightning and thunder. God can destroy people with a single bolt of lightning whenever He wants to. He has immense power.

Verses (14-16): Invoking someone other than God is like regarding a mirage to be water and then running after it. These self-styled deities and intercessors are not going to be of benefit to anyone. There is no use calling them. Every object of this universe, through its very existence, bears witness to the oneness of God. People whose necks do not bend before God because of arrogance should see that their shadows prostrate before Him. It is futile to call those who do not even have authority to harm or benefit anyone. Polytheism nullifies God’s justice and wisdom. God is the creator of everything and He alone controls everyone.

Verse (17): Certain signs of this universe are referred to which show that God keeps intact what is beneficial and destroys that is not. This bears witness to the fact that in this conflict between good and evil that has ensued after the Qur’an’s revelation and the Prophet’s preaching, God will root out evil and make the truth prevail.

Verse (18-25): Glad tidings of success are given to those who accept the message of the Prophet (sws) and turn to tread the path of God. Those who opposed his message are cursed.

Verse (26): The following objection is responded to: if only the believers deserve all the favours of God, why have are the wealth and treasures of the world in control of those who vehemently oppose God and His messenger.

Verse (27-32): The disbelievers’ demand of being shown a miracle is cited and then answered. It is said that what gives satisfaction to the hearts is being reminded of God and His attributes and reflecting on them and not some miracle. The Prophet (sws) is assured that what he is facing was also faced by prophets and messengers before him. He should recite out to his people the Book that has been revealed to him by God and trust Him. Muslims are assured that they should not think that if a miracle is shown to them, they will believe in God. Even if a Qur’an is revealed for them through which mountains start to move, the earth is smashed to pieces and the dead start talking, they will remain adamant on their stance. Believers should remember that God has not placed any compulsion in faith. Had He liked compulsion, He would have guided everyone to the straight path. The signs of punishment will continue to be revealed before them or in surrounding areas until the time of the decisive punishment. The Prophet (sws) is assured that just as these people are making fun of him, earlier messengers were also mocked at. Finally, God’s punishment arrived and decided the matter of the jesters.

Verse (33-35): Polytheism and deities are refuted. These deities and intercessors do not exist. All these are concoctions. Those who are deceived by their souls in this regard will face God’s wrath in this world and in the hereafter, the torment would be even worse. No deity or intercessor would be there to save them. Only they will receive the eternal favour of Paradise who fear God.

Verse (36-37): Two groups of the People of the Book are referred to. One of them adhered to the truth and hence welcomed the Qur’an will full enthusiasm. The other opposed it because it remained entangled in religious innovations it had fabricated. The Prophet’s (sws) declaration of truth before them is cited. He is warned that if after the truth being revealed to him by God he follows their innovations, none can save him from God’s grasp.

Verse (38-43): In the wake of the objections and demands of his opponents, the Prophet (sws) is sounded assurance. He is told that all messengers who came before him were not angels or heavenly creatures; they were human beings like him and had wives too like him. Whatever miracles they showed, they showed at God’s behest and not on their own authority. He is further told that what he is warning people of, some part of it may be shown to them in his own lifetime by God and this too can happen that he is taken away from this world by God and then these people are taken to task. If these people open their eyes and see, they will see how God is moving towards them by reducing their borders and soon they will be surrounded. At that time, they will come to know who succeeded ultimately. The Prophet (sws) is told that if these people do not regard him to be a messenger, then he should say to them that God and those who have knowledge of God’s Book are sufficient witnesses between him and them.

Section I: (Verses 1-13)

Text and Translation

بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ

الٓـمّٓرٰ تِلۡكَ اٰیٰتُ الۡکِتٰبِ وَ الَّذِیۡ اُنۡزِلَ اِلَیۡكَ مِنۡ رَّبِّكَ الۡحَقُّ وَ لٰکِنَّ اَکۡثَرَ النَّاسِلَا یُؤۡمِنُوۡنَ (1) اَللّٰهُ الَّذِیۡ رَفَعَ السَّمٰوٰتِ بِغَیۡرِ عَمَدٍ تَرَوۡنَههَا ثُمَّ اسۡتَوٰی عَلَی الۡعَرۡشِ وَ سَخَّرَ الشَّمۡسَ وَ الۡقَمَرَ کُلٌّ یَّجۡرِیۡ لِاَجَلٍ مُّسَمًّی یُدَبِّرُ الۡاَمۡرَ یُفَصِّلُ الۡاٰیٰتِ لَعَلَّکُمۡ بِلِقَآءِ رَبِّکُمۡ تُوۡقِنُوۡنَ (2) وَ هُوَ الَّذِیۡ مَدَّ الۡاَرۡضَ وَ جَعَلَ فِیۡهَا رَوَاسِیَ وَ اَنۡهٰرًا وَ مِنۡ کُلِّ الثَّمَرٰتِ جَعَلَ فِیۡهَا زَوۡجَیۡنِ اثۡنَیۡنِ یُغۡشِی الَّیۡلَ النَّهَارَ اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ (3) وَ فِی الۡاَرۡضِ قِطَعٌ مُّتَجٰوِرٰتٌ وَّ جَنّٰتٌ مِّنۡ اَعۡنَابٍ وَّ زَرۡعٌ وَّ نَخِیۡلٌ صِنۡوَانٌ وَّ غَیۡرُ صِنۡوَانٍ یُّسۡقٰی بِمَآءٍ وَّاحِدٍ وَ نُفَضِّلُ بَعۡضَهَا عَلٰی بَعۡضٍ فِی الۡاُکُلِ اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یَّعۡقِلُوۡنَ (4) وَ اِنۡ تَعۡجَبۡ فَعَجَبٌ قَوۡلُهُمۡ ءَ اِذَا کُنَّا تُرٰبًا ءَ اِنَّا لَفِیۡ خَلۡقٍ جَدِیۡدٍ اُولٰٓئِكَ الَّذِیۡنَ کَفَرُوۡا بِرَبِّهِمۡ وَ اُولٰٓئِكَ الۡاَغۡلٰلُ فِیۡۤ اَعۡنَاقِهِمۡ وَ اُولٰٓئِكَ اَصۡحٰبُ النَّارِ هُمۡ فِیۡهَا خٰلِدُوۡنَ (5) وَ یَسۡتَعۡجِلُوۡنَكَ بِالسَّیِّئَةِ قَبۡلَ الۡحَسَنَةِ وَ قَدۡ خَلَتۡ مِنۡ قَبۡلِهِمُ الۡمَثُلٰتُ وَ اِنَّ رَبَّكَ لَذُوۡ مَغۡفِرَةٍ لِّلنَّاسِ عَلٰی ظُلۡمِهِمۡ وَ اِنَّ رَبَّكَ لَشَدِیۡدُ الۡعِقَابِ (6) وَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡا لَوۡ لَاۤ اُنۡزِلَ عَلَیۡهِ اٰیَةٌ مِّنۡ رَّبِّهِ اِنَّمَاۤ اَنۡتَ مُنۡذِرٌ وَّ لِکُلِّ قَوۡمٍ هَادٍ (7) اَللّٰهُ یَعۡلَمُ مَا تَحۡمِلُ کُلُّ اُنۡثٰی وَ مَا تَغِیۡضُ الۡاَرۡحَامُ وَ مَا تَزۡدَادُ وَ کُلُّ شَیۡءٍ عِنۡدَهُ بِمِقۡدَارٍ (8) عٰلِمُ الۡغَیۡبِ وَ الشَّهَادَةِ الۡکَبِیۡرُ الۡمُتَعَالِ (9) سَوَآءٌ مِّنۡکُمۡ مَّنۡ اَسَرَّ الۡقَوۡلَ وَ مَنۡ جَهَرَ بِهِ وَ مَنۡ هُوَ مُسۡتَخۡفٍ بِالَّیۡلِ وَ سَارِبٌ بِالنَّهَارِ (10 لَهُ مُعَقِّبٰتٌ مِّنۡ بَیۡنِ یَدَیۡهِ وَ مِنۡ خَلۡفِهِ یَحۡفَظُوۡنَهُ مِنۡ اَمۡرِ اللّٰهِ اِنَّ اللّٰهَ لَا یُغَیِّرُ مَا بِقَوۡمٍ حَتّٰی یُغَیِّرُوۡا مَا بِاَنۡفُسِهِمۡ وَ اِذَاۤ اَرَادَ اللّٰهُ بِقَوۡمٍ سُوۡٓءًا فَلَا مَرَدَّ لَهُ وَ مَا لَهُمۡ مِّنۡ دُوۡنِهِ مِنۡ وَّالٍ (11) هُوَ الَّذِیۡ یُرِیۡکُمُ الۡبَرۡقَ خَوۡفًا وَّ طَمَعًا وَّ یُنۡشِیُٔ السَّحَابَ الثِّقَالَ (12) وَ یُسَبِّحُ الرَّعۡدُ بِحَمۡدِهِ وَ الۡمَلٰٓئِکَةُ مِنۡ خِیۡفَتِهِ وَ یُرۡسِلُ الصَّوَاعِقَ فَیُصِیۡبُ بِهَا مَنۡ یَّشَآءُ وَ هُمۡ یُجَادِلُوۡنَ فِی اللّٰهِ وَ هُوَ شَدِیۡدُ الۡمِحَالِ (13)

In the name of God, the Most Gracious, the Ever-Merciful.

This is Alif Lam Ra. These are the revelations  of the Book  of God and what has been revealed to you by your Lord is the truth  but most people are not believing. (1)

It is God alone Who has raised up high the skies  without any pillars that you can see. Then He sat on His throne  and brought the sun  and the moon into subservience . Each of them is moving until an appointed time. It is He Who governs the system of the universe and  explains His signs  so that you are convinced of meeting with your Lord. (2)

And it is He Who has spread the earth  and made mountains and seas in it and produced in it pairs of every type of fruit. He covers the night over the day. Indeed, in all these things, there are signs  for those who reflect. (3)

And in the land, there are portions adjoining one another, orchards  of grapes , crops  and palm-trees. Both paired and single. All of them are nourished by the same water but in their fruits  We make one superior  to the other. Indeed, there are signs in this  for those who use their intellect . (4)

And if you express wonder, then what is worthy of wonder is their statement: “When we become clay, will we be raised to life again?” It is these people who rejected their Lord. It is they who have yokes  in their necks and it is they who are the companions  of Hell . They shall abide in it forever. (5)

And these people are asking from you to hasten evil before good even though cases of exemplary punishment  have passed before them. Your Lord is forgiving to people in spite of their excesses and is also stern in retribution . (6)

And those guilty of disbelief  say: “Why was not a sign  revealed to him by his Lord?” You are only a warner and for each nation there is a guide. Only God knows the foetus  in  every female and whatever increases or decreases in the wombs and everything is in a measure with Him. He knows the unknown and the manifest; He is the supreme; the majestic . Equal are in His knowledge  those of you who converse secretly and those who converse aloud and those who are hidden in the darkness of the night and those who move in the light of the day. The custodians  of God’s directives are in front of them and behind them who guard them by taking turns. God does not change His dealing with a nation unless it itself does not change its attitude. And when God intends to bring a calamity upon a nation, no one can avert it nor can anyone be their helper  against God. (7-11)

He it is Who makes the lightning  flash upon you which creates both fear  and hope and brings forth clouds  laden [with water]. And the thunder  extols Him together with glorifying Him and angels  too extol and glorify Him because of His fear. And He sends thunderbolts and impels them down on whomsoever He wishes when they are disputing about God. And He has great power. (12-13)

Explanation

الٓـمّٓرٰ تِلۡكَ اٰیٰتُ الۡکِتٰبِ وَ الَّذِیۡ اُنۡزِلَ اِلَیۡكَ مِنۡ رَّبِّكَ الۡحَقُّ وَ لٰکِنَّ اَکۡثَرَ النَّاسِلَا یُؤۡمِنُوۡنَ (1)1

The isolated letters (huruf muqatta‘at) have been comprehensively discussed at the beginning of Surah al-Baqarah’s exegesis. In my opinion, they are names of a surah. Here the inchoative (mubtada’) is suppressed. The sentence is thus: الٓـمّٓرٰ هذهِ (this is alif lam ra).

The word الْكِتٰبِ has been discussed in detail in Surah al-Baqarah’s exegesis. It refers to the Book whose advent God promised through His prophets and messengers. The antecedent of the pronoun تِلۡكَ is الٓمّٓرٰ. The implication is that this surah consists of verses of the promised Book. This sentence expresses both favour and threat at the same time. The favour referred to is that God has revealed the great gift which He had promised to reveal through his prophets and messengers. It is now the obligation of the people to believe in it with sincerity and benefit from its blessings. The threat they allude to is that since these verses are of God’s Book, hence those who make fun of them instead of giving them due importance and expend their energies in opposing it should think for themselves about the wretched fate they are inviting.

The words “and what has been revealed to you by your Lord is the truth” sound an assurance to the Prophet (sws): every claim made by the Qur’an is well-argued, soundly reasoned and absolutely true. What it states is bound to happen. It has nothing that can be differed from. It is the misfortune of the people themselves that they are not accepting it.

اَللّٰهُ الَّذِیۡ رَفَعَ السَّمٰوٰتِ بِغَیۡرِ عَمَدٍ تَرَوۡنَههَا ثُمَّ اسۡتَوٰی عَلَی الۡعَرۡشِ وَ سَخَّرَ الشَّمۡسَ وَ الۡقَمَرَ کُلٌّ یَّجۡرِیۡ لِاَجَلٍ مُّسَمًّی یُدَبِّرُ الۡاَمۡرَ یُفَصِّلُ الۡاٰیٰتِ لَعَلَّکُمۡ بِلِقَآءِ رَبِّکُمۡ تُوۡقِنُوۡنَ (2)2

The word عَمَدٍ is the plural of both عمود and عماد. تَرَوۡنَهَا is its attribute. The verse directs out attention to the profound power and wisdom of God. It has erected this canopy on such columns of gravity that eyes cannot see them.

The sentence “Then He sat on His throne ” implies that He did not become aloof after creating this universe, as the idolaters contended. He is governing it.

The two great signs of the sun and the moon bear witness by their very existence that everything is in God’s control. Nothing can dare depart its ordained course. The sun and the moon rise and set at specific times without a second’s delay.

The last part of the verse “it is He Who governs the system of the universe and  explains His signs  so that you are convinced of meeting with your Lord” means that not only do the signs testify that only God governs the entire universe, He is also explaining the implications of these signs so that people are convinced that they have a prescribed time of life. After that they have to return to meet God.

 وَ هُوَ الَّذِیۡ مَدَّ الۡاَرۡضَ وَ جَعَلَ فِیۡهَا رَوَاسِیَ وَ اَنۡهٰرًا وَ مِنۡ کُلِّ الثَّمَرٰتِ جَعَلَ فِیۡهَا زَوۡجَیۡنِ اثۡنَیۡنِ یُغۡشِی الَّیۡلَ النَّهَارَ اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ (3)3

After the signs of the sky, this verse directs attention to the signs of the earth. Just as the signs of the sky bear witness to God’s governance, power, wisdom and oneness, in a similar way, every part of this earth bears evidence to these attributes only if people can reflect and deliberate. The seas and the mountains are so different from one another with regard to their nature but God, through His power and wisdom, has created such harmony between them that springs have sprouted from mountains. Is this a proof of the fact that they have been created out of their own accord and have different deities governing them or the proof that one single powerful and mighty being endowed with wisdom has made these opposing elements and then created tremendous harmony between them through His unfathomable wisdom so that they complement one another?

The opposing elements of this universe like the sky and the earth, the sun and the moon, the night and the day have such harmony between one another that it clearly bears witness that one single being is ruling it and it is not being governed by different gods at war with one another. The words “and produced in it pairs of every type of fruit” refer to the all-embracing and comprehensive nature of this law: every single fruit and seed also occurs in pairs, whether human beings know it or not. Even the seed of wheat is divided into two parts; however, both are in complete harmony with one another. This paired-phenomenon of the universe bears witness that this world also has a pair which is the hereafter. Together with its counterpart it fulfils its objective otherwise it is a purposeless existence.

There are several signs of God’s creativity, governance, power, wisdom, oneness, and the day of judgement in these things but only those people are able to see these signs who use their intellect and reflect on them. Careless and indifferent people are not able to benefit from them.

وَ فِی الۡاَرۡضِ قِطَعٌ مُّتَجٰوِرٰتٌ وَّ جَنّٰتٌ مِّنۡ اَعۡنَابٍ وَّ زَرۡعٌ وَّ نَخِیۡلٌ صِنۡوَانٌ وَّ غَیۡرُ صِنۡوَانٍ یُّسۡقٰی بِمَآءٍ وَّاحِدٍ وَ نُفَضِّلُ بَعۡضَهَا عَلٰی بَعۡضٍ فِی الۡاُکُلِ اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یَّعۡقِلُوۡنَ (4)4

This verse directs the attention of the addressees to another aspect of the signs of the earth: crops are watered with the same water but the extent of produce is different; some cultivated lands have more and some have less. Similarly, the taste also varies; some are tasty and others are not; the development of trees also varies. At times, a single root produces many stems and sometimes just one. Does all this show that everything is happening of its own accord and a blind law of nature is governing everything or the fact that a single knowledgeable and wise God is governing this universe under His own supervision? He is the sole sovereign Whose will and intention rule it.

 وَ اِنۡ تَعۡجَبۡ فَعَجَبٌ قَوۡلُهُمۡ ءَ اِذَا کُنَّا تُرٰبًا ءَ اِنَّا لَفِیۡ خَلۡقٍ جَدِیۡدٍ اُولٰٓئِكَ الَّذِیۡنَ کَفَرُوۡا بِرَبِّهِمۡ وَ اُولٰٓئِكَ الۡاَغۡلٰلُ فِیۡۤ اَعۡنَاقِهِمۡ وَ اُولٰٓئِكَ اَصۡحٰبُ النَّارِ هُمۡ فِیۡهَا خٰلِدُوۡنَ (5)5

The last part of the verse shows that belief in God does not mean that a person just believes in His existence; it is essential to believe in His attributes and rights as well. If a person does not do so, He is a disbeliever in spite of acknowledging God’s existence. God does not accept this belief. He does not need anyone to believe in Him; it is the contrary in fact.

These people have yokes of arrogance, egotism, blind following and stagnation around their necks. These yokes neither allow their necks to be raised up so that they can reflect on the signs of the heavens referred to by the Qur’an in verse 2 nor let them bend down so that they can observe the signs of the earth referred to by the Qur’an in verses 3-4. The consequence of this blindness is that they will land in Hell and rot in it forever. Verse 8 of Surah Yasin refers to this in the following words: اِنَّا جَعَلۡنَا فِیۡۤ اَعۡنَاقِهِمۡ اَغۡلٰلًا فَهِیَ اِلَی الۡاَذۡقَانِ فَهُمۡ مُّقۡمَحُوۡنَ.6

 وَ یَسۡتَعۡجِلُوۡنَكَ بِالسَّیِّئَةِ قَبۡلَ الۡحَسَنَةِ وَ قَدۡ خَلَتۡ مِنۡ قَبۡلِهِمُ الۡمَثُلٰتُ وَ اِنَّ رَبَّكَ لَذُوۡ مَغۡفِرَةٍ لِّلنَّاسِ عَلٰی ظُلۡمِهِمۡ وَ اِنَّ رَبَّكَ لَشَدِیۡدُ الۡعِقَابِ (6)7

The word مَثُلٰت is the plural of مثلة. It means “chastisement and exemplary punishment.” The verse implies that these people await some punishment and calamity before repentance. They say that they will only accept the message of the Prophet (sws) if they see the threatened doom. The fact is that people who have sound intellect learn from others and through their own experience. They should learn this lesson from several nations of the past who met their fate. Their anecdotes are being narrated to them but these people are not paying heed to them. It is purely God’s grace that in spite of their disbelief and polytheism, He is giving them a long respite so that they mend their ways. However, every period has a limit. Once this period expires, God seizes people in a very stern way.

 وَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡا لَوۡ لَاۤ اُنۡزِلَ عَلَیۡهِ اٰیَةٌ مِّنۡ رَّبِّهِ اِنَّمَاۤ اَنۡتَ مُنۡذِرٌ وَّ لِکُلِّ قَوۡمٍ هَادٍ (7)8

The word اٰیَةٌ refers to a sign of punishment. This is a reference to the punishment these people were demanding to hasten in the previous verse. It is said that only God has the authority to show a sign and not the prophet. He must do his work and let God do His work. He should ignore their nonsensical talk.

The last part of the verse refers to an established practice of God: before He punishes a nation, He warns and admonishes them. Thus in the case of the Quraysh, He has sent the Prophet (sws) as a guide. This clearly shows that if they do not accept his message, they will be punished.

  اَللّٰهُ یَعۡلَمُ مَا تَحۡمِلُ کُلُّ اُنۡثٰی وَ مَا تَغِیۡضُ الۡاَرۡحَامُ وَ مَا تَزۡدَادُ وَ کُلُّ شَیۡءٍ عِنۡدَهُ بِمِقۡدَارٍ (8)9

If an event is certain to happen but its time of arrival cannot be foretold or cannot be shown on demand, this cannot negate it. Denying it would be foolishness. The verse cites the example of pregnancy to prove this claim. The wrong doers are pregnant with misdeeds and one day this burden will be delivered. However, the time of this delivery is only known to God. Even if people show haste, they cannot change the established practice of God in this regard.

 عٰلِمُ الۡغَیۡبِ وَ الشَّهَادَةِ الۡکَبِیۡرُ الۡمُتَعَالِ (9)10

This verse further explains the topic under discussion. It implies that people should not measure the knowledge of God by their own limited knowledge. His knowledge embraces the known and the unknown. Only He knows His own intentions and schemes and others know about them to the extent He wants to reveal to them. He is great and mighty.

 سَوَآءٌ مِّنۡکُمۡ مَّنۡ اَسَرَّ الۡقَوۡلَ وَ مَنۡ جَهَرَ بِهِ وَ مَنۡ هُوَ مُسۡتَخۡفٍ بِالَّیۡلِ وَ سَارِبٌ بِالنَّهَارِ (10) 11

The verse implies that only such a person can fear seizing his enemy who thinks that any delay may let him off the hook. However, God’s knowledge of things and human beings is all-embracing and comprehensive such that He knows what they conceal and reveal and every move they make in the day and night. Why should then He be hasty in nabbing them? He can seize them whenever and wherever He wants to. None can dare escape or hide from His grasp.

لَهُ مُعَقِّبٰتٌ مِّنۡ بَیۡنِ یَدَیۡهِ وَ مِنۡ خَلۡفِهِ یَحۡفَظُوۡنَهُ مِنۡ اَمۡرِ اللّٰهِ اِنَّ اللّٰهَ لَا یُغَیِّرُ مَا بِقَوۡمٍ حَتّٰی یُغَیِّرُوۡا مَا بِاَنۡفُسِهِمۡ وَ اِذَاۤ اَرَادَ اللّٰهُ بِقَوۡمٍ سُوۡٓءًا فَلَا مَرَدَّ لَهُ وَ مَا لَهُمۡ مِّنۡ دُوۡنِهِ مِنۡ وَّالٍ (11)12

The noun qualified by the adjective مُعَقِّبٰتٌ is suppressed. Ie., أًرْوَاحٌ مُعَقِّبٰتٌ. This refers to the angels who take turns in watching over every human being on God’s behalf. The words مِنۡ اَمۡرِ اللّٰهِ are meant for explanation, the way they occur in قُلْ الرُّوْحُ مِنْ أَمْرِ رَبِّي in verse 85 of Surah Bani Isra’il and some other verses. They imply that angels are from the directive of God.

This verse is actually a further explanation of the previous verse.

It also elucidates the real practice of God regarding punishing people. God’s dealing changes with a nation only after it itself changes its attitude and even after warnings does not pay heed. Once this happens, He sends His punishment which none can ward off. The implication is that instead of demanding signs of punishment, these people should review their attitude in the light of God’s established practice.

 هُوَ الَّذِیۡ یُرِیۡکُمُ الۡبَرۡقَ خَوۡفًا وَّ طَمَعًا وَّ یُنۡشِیُٔ السَّحَابَ الثِّقَالَ (12) وَ یُسَبِّحُ الرَّعۡدُ بِحَمۡدِهِ وَ الۡمَلٰٓئِکَةُ مِنۡ خِیۡفَتِهِ وَ یُرۡسِلُ الصَّوَاعِقَ فَیُصِیۡبُ بِهَا مَنۡ یَّشَآءُ وَ هُمۡ یُجَادِلُوۡنَ فِی اللّٰهِ وَ هُوَ شَدِیۡدُ الۡمِحَالِ (13)13

This verse directs the attention of the addressees to some signs in the world in response to their demand to be shown signs of punishment.

In یُسَبِّحُ الرَّعۡدُ بِحَمۡدِہٖ وَ الۡمَلٰٓئِکَةُ مِنۡ خِیۡفَتِهِ parallel words have been suppressed which is a common feature of Qur’anic Arabic. Thus the actual structure is like this بِحَمۡدِهِ یُسَبِّحُ الرَّعۡدُ مِنۡ خِیۡفَتِهِ بِحَمۡدِهِ وَ الۡمَلٰٓئِکَةُ مِنۡ خِیۡفَتِہٖ:

In تسبيح God is absolved of negative attributes and in حمد His noble attributes are acknowledged.

This verse further elucidates the topic under discussion: while the disbelievers have the audacity to demand divine punishment, the angels are continuously glorifying and praising God fearing they could be given any directive at any time. God will lash His punishment on whomsoever He wants while people are still disputing about Him.

Section II: Verses (14-16)

In the next few verses, it is explained that those who are demanding God’s punishment while relying on their self-proclaimed deities are only calling for their own doom. There are no associates of God. He is the one and only. So whenever a person calls on some deity He is actually calling on God.

Readers may now proceed to study the verses.

Text and Translation

لَهُ دَعۡوَةُ الۡحَقِّ وَ الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِهِ لَا یَسۡتَجِیۡبُوۡنَ لَهُمۡ بِشَیۡءٍ اِلَّا کَبَاسِطِ کَفَّیۡهِ اِلَی الۡمَآءِ لِیَبۡلُغَ فَاهُ وَ مَا هُوَ بِبَالِغِهِ وَ مَا دُعَآءُ الۡکٰفِرِیۡنَ اِلَّا فِیۡ ضَلٰلٍ (14) وَ لِلّٰهِ یَسۡجُدُ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ طَوۡعًا وَّ کَرۡهًا وَّ ظِلٰلُهُمۡ بِالۡغُدُوِّ وَ الۡاٰصَالِ (15)ٛ قُلۡ مَنۡ رَّبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ قُلِ اللّٰهُ قُلۡ اَفَاتَّخَذۡتُمۡ مِّنۡ دُوۡنِهِۤ اَوۡلِیَآءَ لَا یَمۡلِکُوۡنَ لِاَنۡفُسِهِمۡ نَفۡعًا وَّ لَا ضَرًّا قُلۡ هَلۡ یَسۡتَوِی الۡاَعۡمٰی وَ الۡبَصِیۡرُ اَمۡ هَلۡ تَسۡتَوِی الظُّلُمٰتُ وَ النُّوۡرُ اَمۡ جَعَلُوۡا لِلّٰهِ شُرَکَآءَ خَلَقُوۡا کَخَلۡقِهِ فَتَشَابَهَ الۡخَلۡقُ عَلَیۡهِمۡ قُلِ اللّٰهُ خَالِقُ کُلِّ شَیۡءٍ وَّ هُوَ الۡوَاحِدُ الۡقَهَّارُ (16)

Real calling is calling Him. As for those whom they call besides Him, they cannot answer them in any way. Calling them is like someone extending both his hands towards water that it may reach his mouth even though it reaching his mouth is not possible in any way. The call of these disbelievers  is only a call in vain. (14)

And whoever are in the heavens and the earth  all are prostrating before God, whether willingly or unwillingly and also their shadows morning and evening. Ask them: Who is the master of the heavens and the earth? Say: God. Ask them: Have you still made other guardians besides Him who cannot even benefit or harm their own selves? Ask them: Can those without sight and those with sight become equal? Or can darkness and light become the same? Have they associated such partners with God who have created the way God has created so that the matter of creation  has become ambiguous to them? Tell them: The creator of everything is God alone and He is one only, dominant upon all. (15-16)

Explanation

لَهُ دَعۡوَةُ الۡحَقِّ وَ الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِهِ لَا یَسۡتَجِیۡبُوۡنَ لَهُمۡ بِشَیۡءٍ اِلَّا کَبَاسِطِ کَفَّیۡهِ اِلَی الۡمَآءِ لِیَبۡلُغَ فَاهُ وَ مَا هُوَ بِبَالِغِهِ وَ مَا دُعَآءُ الۡکٰفِرِیۡنَ اِلَّا فِیۡ ضَلٰلٍ (14)14

What is implied is that only calling God is beneficial, consequential and blessed. This is because all authority and control are with Him. All those who call others will never be answered by them. These deities or partners of God hear nothing because they do not even exist. The verse then cites the example of a mirage to portray this situation.

 وَ لِلّٰهِ یَسۡجُدُ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ طَوۡعًا وَّ کَرۡهًا وَّ ظِلٰلُهُمۡ بِالۡغُدُوِّ وَ الۡاٰصَالِ (15)ٛ15

The topic brought up in the previous verse is emphasized here through the testimony of natural phenomena. The implication is that everything by its actual existence obeys God. If they who have been given some freedom of choice misuse this freedom, they should realize that their physical existence and system still obey the law of God. If they show arrogance, then this is tantamount to rebellion against their nature.

The example of one’s shadow is given in the verse. Here too, in order to direct attention of the mind to the fact that everything is subservient to the law of God, it is stated that even the shadows of things prostrate at night and slowly lift their heads at dawn and then once again after the suns descends at midday, they prostrate before the Almighty.

This is a special form of reasoning called insinuation. In it, attention of the mind is directed to the reality of a symbol. This form of reason is different from logical reasoning and is actually based on human nature.

قُلۡ مَنۡ رَّبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ قُلِ اللّٰهُ قُلۡ اَفَاتَّخَذۡتُمۡ مِّنۡ دُوۡنِهِۤ اَوۡلِیَآءَ لَا یَمۡلِکُوۡنَ لِاَنۡفُسِهِمۡ نَفۡعًا وَّ لَا ضَرًّا قُلۡ هَلۡ یَسۡتَوِی الۡاَعۡمٰی وَ الۡبَصِیۡرُ اَمۡ هَلۡ تَسۡتَوِی الظُّلُمٰتُ وَ النُّوۡرُ اَمۡ جَعَلُوۡا لِلّٰهِ شُرَکَآءَ خَلَقُوۡا کَخَلۡقِهِ فَتَشَابَهَ الۡخَلۡقُ عَلَیۡهِمۡ قُلِ اللّٰهُ خَالِقُ کُلِّ شَیۡءٍ وَّ هُوَ الۡوَاحِدُ الۡقَهَّارُ (16)16

The word قُلۡ  also implies “to ask and to raise a question.” Context decides its usage.

The verse states that when they acknowledge that God is the master of the heavens and the earth, then on what logic have they set up other guardians and deities?

Vision and blindness referred to in the verse relate to intellectual and moral vision and blindness. Similarly, darkness refers to moral darkness and light refers to the radiance of intellect and faith. The Arabic word for darkness (الظُّلُمٰتُ) is mentioned in the plural, while the word for light (النُّوۡرُ) is mentioned in the singular. This is a subtle usage: moral and intellectual disorders can and do manifest themselves through various ways but the door to intellectual and moral radiance is just one.

This verse actually refutes polytheism from its origin. People think that their associates and deities will save them from God’ grasp regardless of the nature of their beliefs and deeds; this, in other words, would mean that in the sight of God, darkness and light, the blind and those with eyesight are equal. In this way, they have actually razed down the foundations of truth and justice on which the heavens and the earth stand. Once this is done, this world becomes a purposeless place which has no use except entertainment.

The verse also asks them the grounds of setting up partners with God: have they too created anything like God creates so that the matter has become ambiguous to them and they are not able to distinguish who is created what.

The last part of the verse admonishes them that when they regard God to be the creator of everything, on what basis have they made associates of God. The word الۡقَہَّارُ means someone who has control and authority over everyone. In other words, when He is also the creator and has authority over all, what is the need in the first place to set up these partners?

Section III: Verses (17-26)

In this section, it is further explained that polytheism uproots the whole system of truth and justice on which this world stands and whose testimony laws of this universe give. Moreover, a very subtle allusion is given to the victory of the truth over evil in this conflict created between them due to the Qur’an’s revelation. Evil will be blown away like froth.

Readers may proceed to study the verses in the light of this background.

Text and Translation

أَنْزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتۡ اَوۡدِیَةٌ بِقَدَرِهَا فَاحۡتَمَلَ السَّیۡلُ زَبَدًا رَّابِیًا وَ مِمَّا یُوۡقِدُوۡنَ عَلَیۡهِ فِی النَّارِ ابۡتِغَآءَ حِلۡیَةٍ اَوۡ مَتَاعٍ زَبَدٌ مِّثۡلُهُ کَذٰلِكَ یَضۡرِبُ اللّٰهُ الۡحَقَّوَ الۡبَاطِلَ فَاَمَّا الزَّبَدُ فَیَذۡهَبُ جُفَآءً وَ اَمَّا مَا یَنۡفَعُ النَّاسَ فَیَمۡکُثُ فِی الۡاَرۡضِ کَذٰلِكَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ (17) لِلَّذِیۡنَ اسۡتَجَابُوۡا لِرَبِّهِمُ الۡحُسۡنٰی وَ الَّذِیۡنَ لَمۡ یَسۡتَجِیۡبُوۡا لَهُ لَوۡ اَنَّ لَهُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا وَّ مِثۡلَهُ مَعَهُ لَافۡتَدَوۡا بِهِ اُولٰٓئِكَ لَهُمۡ سُوۡٓءُ الۡحِسَابِ وَ مَاۡوٰىهُمۡ جَهَنَّمُ وَ بِئۡسَ الۡمِهَادُ (18) اَفَمَنۡ یَّعۡلَمُ اَنَّمَاۤ اُنۡزِلَ اِلَیۡكَ مِنۡ رَّبِّكَ الۡحَقُّ کَمَنۡ هُوَ اَعۡمٰی اِنَّمَا یَتَذَکَّرُ اُولُواالۡاَلۡبَابِ (19) الَّذِیۡنَ یُوۡفُوۡنَ بِعَهۡدِ اللّٰهِ وَ لَا یَنۡقُضُوۡنَ الۡمِیۡثَاقَ (20) وَ الَّذِیۡنَ یَصِلُوۡنَ مَاۤ اَمَرَ اللّٰهُ بِهِۤ اَنۡ یُّوۡصَلَ وَ یَخۡشَوۡنَ رَبَّهُمۡ وَ یَخَافُوۡنَ سُوۡٓءَ الۡحِسَابِ (21) وَ الَّذِیۡنَ صَبَرُوا ابۡتِغَآءَ وَجۡهِ رَبِّهِمۡ وَ اَقَامُوا الصَّلٰوةَ وَ اَنۡفَقُوۡا مِمَّا رَزَقۡنٰهُمۡ سِرًّا وَّ عَلَانِیَةً وَّ یَدۡرَءُوۡنَ بِالۡحَسَنَةِ السَّیِّئَةَ اُولٰٓئِكَ لَهُمۡ عُقۡبَی الدَّارِ (22) جَنّٰتُ عَدۡنٍ یَّدۡخُلُوۡنَهَا وَ مَنۡ صَلَحَ مِنۡ اٰبَآئِهِمۡ وَ اَزۡوَاجِهِمۡ وَ ذُرِّیّٰتِهِمۡ وَ الۡمَلٰٓئِکَةُ یَدۡخُلُوۡنَ عَلَیۡهِمۡ مِّنۡ کُلِّ بَابٍ (23) سَلٰمٌ عَلَیۡکُمۡ بِمَا صَبَرۡتُمۡ فَنِعۡمَ عُقۡبَی الدَّارِ (24) وَ الَّذِیۡنَ یَنۡقُضُوۡنَ عَهۡدَ اللّٰهِ مِنۡ بَعۡدِ مِیۡثَاقِهِ وَ یَقۡطَعُوۡنَ مَاۤ اَمَرَ اللّٰهُ بِهِۤ اَنۡ یُّوۡصَلَ وَ یُفۡسِدُوۡنَ فِی الۡاَرۡضِ اُولٰٓئِكَ لَهُمُ اللَّعۡنَةُ وَ لَهُمۡ سُوۡٓءُ الدَّارِ (25) اَللّٰهُ یَبۡسُطُ الرِّزۡقَ لِمَنۡ یَّشَآءُ وَ یَقۡدِرُ وَ فَرِحُوۡا بِالۡحَیٰوةِ الدُّنۡیَا وَ مَا الۡحَیٰوةُ الدُّنۡیَا فِی الۡاٰخِرَةِ اِلَّا مَتَاعٌ (26)

He sent down water from the sky ; so, the valleys poured forth according to their capacity. Then the flood carried the rising froth and such froth also rises from within things which they melt in fire to make jewellery or other similar things. In precisely this way, God strikes truth  and falsehood . So, the froth is wasted away but what is beneficial to people stays in the land. God in this manner relates parables. Those who responded to the call of their Lord, for them is a good fate, and those who did not accept His call, even if they have whatever is in the earth  and with it its equivalent too, they all will give it in ransom  for their release. It is these people who shall have a harsh accountability and whose abode shall be Hell  and what an evil abode it is. (17-18)

So, will the person who knows that whatever has been revealed to you from your Lord is the truth  become like the one who is blind? Only they receive a reminder who use their intellect  – who keep the promise made with God  and do not break the promise. A nd who keep intact what God has asked to keep intact and fear  their Lord and dread a harsh accountability. And those who remained steadfast to please their Lord, were diligent in the prayer  and openly and secretly spent from what We had given them and those who repel vice  with virtue , they will ultimately succeed: gardens of eternity  in which they will enter and those also who will become worthy of it from among their forefathers  and their wives  and their children. And angels  will come to them from every door and say: “Peace be to you because you remained steadfast. So, how nice is the successful end!” (19-24)

And cursed are those who break God’s promise  after making it and sever what God has directed to keep intact and spread disorder  in the land  and for them is also an evil fate in the next world. God gives abundantly to whomsoever He wants and gives sparingly to whomsoever He wants and they are engrossed in the life of this world and the life of this world is only a trivial provision with regard to the life of the next world  . (25-26)

Explanation

أَنْزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتۡ اَوۡدِیَةٌ بِقَدَرِهَا فَاحۡتَمَلَ السَّیۡلُ زَبَدًا رَّابِیًا وَ مِمَّا یُوۡقِدُوۡنَ عَلَیۡهِ فِی النَّارِ ابۡتِغَآءَ حِلۡیَةٍ اَوۡ مَتَاعٍ زَبَدٌ مِّثۡلُهُ کَذٰلِكَ یَضۡرِبُ اللّٰهُ الۡحَقَّوَ الۡبَاطِلَ فَاَمَّا الزَّبَدُ فَیَذۡهَبُ جُفَآءً وَ اَمَّا مَا یَنۡفَعُ النَّاسَ فَیَمۡکُثُ فِی الۡاَرۡضِ کَذٰلِكَ یَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ (17) 17

Earlier in verse 16, it was stated that the most heinous aspect of polytheism and unfounded intercession is that they equate the blind with those who have sight and light with darkness or in other words truth with falsehood. This is obviously against reason and justice. Here, in this verse, one step ahead is taken and it is stated that these things are against the nature of this universe as well and also the established practice of God which is in play in it.

The nature of this universe is explained by a parable which ends by saying that froth is dissipated and water which is beneficial for the earth and its inhabitants remains in the earth.

This reality is then explained through another parable: after melting silver or any other metal in a pot, the filth comes to the surface and evaporates and the silver remains.

Through both these parables, the temperament of the universe made by God becomes evident. It wants to keep intact what is beneficial and destroy what is not. It is on this pattern that God has based His established practice: He makes truth and falsehood strike one another. As a result of this collision, the froth of falsehood that appears is made to evaporate; however, what is beneficial, remains. The implication is that the rain which is pouring down now in the form of divine revelation has also raised some froth. However, people will see that very soon all this froth will vanish and whatever remains is the Qur’an and its recipients.

Some words after “God in this manner relates parables” are suppressed. The overall sentence would be: “God in this manner relates parables so that people who are fervently supporting falsehood see their fate in them and the believers too see their shinning fate.”

لِلَّذِیۡنَ اسۡتَجَابُوۡا لِرَبِّهِمُ الۡحُسۡنٰی وَ الَّذِیۡنَ لَمۡ یَسۡتَجِیۡبُوۡا لَهُ لَوۡ اَنَّ لَهُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا وَّ مِثۡلَهُ مَعَهُ لَافۡتَدَوۡا بِهِ اُولٰٓئِكَ لَهُمۡ سُوۡٓءُ الۡحِسَابِ وَ مَاۡوٰىهُمۡ جَهَنَّمُ وَ بِئۡسَ الۡمِهَادُ (18)18

The noun qualified by the word الۡحُسۡنٰی has been suppressed here because of concomitant indications. Ie, الۡحُسۡنٰیالعَاقِبَةُ (good fate). What is said in the form of a parable earlier is stated here in simple words.

The expression “harsh accountability” refers to the fact that the slightest of their blemishes will be punished and every utterance and deed of theirs will come before them in its original horrific form. As for the believers, their blemishes and mistakes will be ignored but as for these arrogant individuals, even their most minute deeds will appear as mountains.

The verse points out the real reason of their evasion: it is the love of the material world that is stopping them to accept the message of the Qur’an. But the very material assets they are so infatuated with today will not be able to save them in the slightest way in the Hereafter even if they are give in ransom.

 اَفَمَنۡ یَّعۡلَمُ اَنَّمَاۤ اُنۡزِلَ اِلَیۡكَ مِنۡ رَّبِّكَ الۡحَقُّ کَمَنۡ هُوَ اَعۡمٰی اِنَّمَا یَتَذَکَّرُ اُولُواالۡاَلۡبَابِ (19)19

The word “blind” here refers to blindness of the heart and intellect. In verse 16 too, it has been used thus.

The verse assures the Prophet (sws) and at the same time warns and admonishes the disbelievers too. As for the assurance aspect, the Prophet (sws) is told that not everyone will respond in the same way to his call; only those with intellect will receive a reminder from him. As for those who hearts are dead and whose intellect have become blind, they will not benefit from it. In other words, he should not be worried and dejected without any cause.

The style of this verse shows that people are of two types: there are some for whom the call of the Prophet (sws) and the Qur’an is the call of their own heart; for them, the Qur’an is a reminder for it does not force anything on them from outside; it only stirs the treasures found in their nature and brings them before their eyes. The other type is the category opposite to it. Such disbelievers are told that how is it possible that such blind people be equal to those whose hearts and minds are radiant: it is essential that the fate of both be different in accordance with their deeds.

 الَّذِیۡنَ یُوۡفُوۡنَ بِعَهۡدِ اللّٰهِ وَ لَا یَنۡقُضُوۡنَ الۡمِیۡثَاقَ (20) 20

The “promise” refers to the covenant made by every descendent of Adam (sws) when his soul was called in God’s presence before birth. Everyone solemnly agreed to abide by it. This has been mentioned in detail in verse 172 of Surah al-A‘raf.

The implication of the verse is that they who have this covenant in mind and have not broken it are the ones who will receive reminder from the Qur’an. As for those who have perverted their natures and have broken this covenant, the Prophet (sws) should not expect any good from them.21

وَ الَّذِیۡنَ یَصِلُوۡنَ مَاۤ اَمَرَ اللّٰهُ بِهِۤ اَنۡ یُّوۡصَلَ وَ یَخۡشَوۡنَ رَبَّهُمۡ وَ یَخَافُوۡنَ سُوۡٓءَ الۡحِسَابِ (21) 22

This refers to blood relations. In other words, just as they give due respect from the bottom of their hearts to the rights of God, they also generously fulfil the obligations imposed on them with regard to their blood relations. They do not sever them; they maintain them. And they do all this not to show off but for fear of God and to please Him. In verses 8-10 of Surah al-Dahr, it is thus stated: وَ یُطۡعِمُوۡنَ الطَّعَامَ عَلٰی حُبِّہٖ مِسۡکِیۡنًا وَّ یَتِیۡمًا وَّ اَسِیۡرًا اِنَّمَا نُطۡعِمُکُمۡ لِوَجۡهِ اللّٰهِ لَا نُرِیۡدُ مِنۡکُمۡ جَزَآءً وَّ لَا شُکُوۡرًا اِنَّا نَخَافُ مِنۡ رَّبِّنَا یَوۡمًا عَبُوۡسًا قَمۡطَرِیۡرًا.23

وَ الَّذِیۡنَ صَبَرُوا ابۡتِغَآءَ وَجۡهِ رَبِّهِمۡ وَ اَقَامُوا الصَّلٰوةَ وَ اَنۡفَقُوۡا مِمَّا رَزَقۡنٰهُمۡ سِرًّا وَّ عَلَانِیَةً وَّ یَدۡرَءُوۡنَ بِالۡحَسَنَةِ السَّیِّئَةَ اُولٰٓئِكَ لَهُمۡ عُقۡبَی الدَّارِ (22)24

It may be noted that there is a world of difference between praying and being diligent in praying.

The formal spending for the cause of God is called zakah but it does not mean that once this obligation is discharged spending more in charity is not required. Zakah comes under spending openly. Secret spending on which depends real spiritual elevation is still needed. It is this type of spending that has real significance with regard to self-purification (tazkiyah).

The last part of the verse says that they do good in all circumstances and not evil in return for evil. Though this is a general principle, it also has a specific connotation here: Thus they even spend on those who do not treat them properly. It is apparent from both the Qur’an and the Hadith that such an act of virtue has great significance in the balance of God

The word الدَّار refers to the hereafter. In other words, real success in the hereafter will be their share. Those who have invented polytheism and intercession, have created baseless concepts because in this way they equate truth with falsehood and oppression with injustice.

 جَنّٰتُ عَدۡنٍ یَّدۡخُلُوۡنَهَا وَ مَنۡ صَلَحَ مِنۡ اٰبَآئِهِمۡ وَ اَزۡوَاجِهِمۡ وَ ذُرِّیّٰتِهِمۡ وَ الۡمَلٰٓئِکَةُ یَدۡخُلُوۡنَ عَلَیۡهِمۡ مِّنۡ کُلِّ بَابٍ (23) سَلٰمٌ عَلَیۡکُمۡ بِمَا صَبَرۡتُمۡ فَنِعۡمَ عُقۡبَی الدَّارِ (24)25

These are the details of the successful fate of the hereafter mentioned in the previous verse.

It is human nature that upon benefitting from a favour, a person also deeply desires that his relatives or those dear to him also receive it. For this reason, God will unite his relatives with him too in Paradise on the condition that they are worthy of it. This is a basic condition which if not met will destroy the whole system of justice which is under discussion. However, this does not negate the bounty of God as per which He will unite a person’s relatives with him even if they are worthy of a lower category in Paradise.

The sentence “so, how nice is the successful end” is not uttered by the angels. It is in fact a praise from the Almighty for the high rank they will ultimately receive in the Hereafter. In the previous verse, the words used are اُولٰٓئِكَ لَهُمۡ عُقۡبَی الدَّارِ. Here in order to explain the majesty of the abode of the Hereafter, the words are فَنِعۡمَ عُقۡبَی الدَّارِ (so, how nice is the successful end).

 وَ الَّذِیۡنَ یَنۡقُضُوۡنَ عَهۡدَ اللّٰهِ مِنۡ بَعۡدِ مِیۡثَاقِهِ وَ یَقۡطَعُوۡنَ مَاۤ اَمَرَ اللّٰهُ بِهِۤ اَنۡ یُّوۡصَلَ وَ یُفۡسِدُوۡنَ فِی الۡاَرۡضِ اُولٰٓئِكَ لَهُمُ اللَّعۡنَةُ وَ لَهُمۡ سُوۡٓءُ الدَّارِ (25)26

This is a depiction of the fate of the opposite lot.

The system of truth and justice envisaged by Islam is based on two pillars: God is one and that all humankind descends from one forefather, Adam. If these pillars are uprooted, it is impossible for a righteous society to come into being.

 اَللّٰهُ یَبۡسُطُ الرِّزۡقَ لِمَنۡ یَّشَآءُ وَ یَقۡدِرُ وَ فَرِحُوۡا بِالۡحَیٰوةِ الدُّنۡیَا وَ مَا الۡحَیٰوةُ الدُّنۡیَا فِی الۡاٰخِرَةِ اِلَّا مَتَاعٌ (26)27

The actual construction is: لِمَنۡ یَّشَآءُ اَللّٰهُ یَبۡسُطُ الرِّزۡقَ لِمَنۡ یَّشَآءُ وَ یَقۡدِرُ. Because of concomitant indications, the words لِمَنۡ یَّشَآءُ     are suppressed at the end. The word قَدَرَ means “to measure” but here it means “to reduce.”

The word مَتَاعٌ is an undefined noun. The translation gives due deference to this style because in the verse it is used to connote scarcity.

This verse states the real reason of the denial of the disbelievers. Worldly leisures and wealth have made them arrogant and the Prophet’s reminders of the hereafter weigh down heavily upon them. The fact is that it is God Who provides sustenance to whomsoever He wishes abundantly or scarcely. For those whom He provides abundantly, He wants them to show gratitude and for those whom He provides scarcely, He wans them to show patience. It is on these two pillars of gratitude and patience that the whole edifice of religion stands. Those who become indifferent to the hereafter after being blessed with the trivial provisions of life, upon seeing the reward of the believers, will realize on the Day of Judgement that they traded these ordinary provisions for the eternal kingdom of Paradise.

__________

1. This is Alif Lam Ra. These are the revelations  of the Book  of God and what has been revealed to you by your Lord is the truth  but most people are not believing.

2. It is God alone Who has raised up high the skies  without any pillars that you can see. Then He sat on His throne  and brought the sun  and the moon into subservience . Each of them is moving until an appointed time. It is He Who governs the system of the universe and  explains His signs  so that you are convinced of meeting with your Lord.

3. And it is He Who has spread the earth  and made mountains and seas in it and produced in it pairs of every type of fruit. He covers the night over the day. Indeed, in all these things, there are signs  for those who reflect.

4. And in the land, there are portions adjoining one another, orchards  of grapes , crops  and palm-trees. Both paired and single. All of them are nourished by the same water but in their fruits  We make one superior  to the other. Indeed, there are signs in this  for those who use their intellect .

5. And if you express wonder, then what is worthy of wonder is their statement: “When we become clay, will we be raised to life again?” It is these people who rejected their Lord. It is they who have yokes  in their necks and it is they who are the companions  of Hell . They shall abide in it forever.

6. We have put yokes around their necks that reach up to their chins so that they cannot bow their heads.

7. And these people are asking from you to hasten evil before good even though cases of exemplary punishment  have passed before them. Your Lord is forgiving to people in spite of their excesses and is also stern in retribution .

8. And those guilty of disbelief  say: “Why was not a sign  revealed to him by his Lord?” You are only a warner and for each nation there is a guide.

9. Only God knows the foetus  in  every female and whatever increases or decreases in the wombs and everything is in a measure with Him.

10. He knows the unknown and the manifest; He is the supreme; the majestic .

11.   Equal are in His knowledge  those of you who converse secretly and those who converse aloud and those who are hidden in the darkness of the night and those who move in the light of the day.

12. The custodians  of God’s directives are in front of them and behind them who guard them by taking turns. God does not change His dealing with a nation unless it itself does not change its attitude. And when God intends to bring a calamity upon a nation, no one can avert it nor can anyone be their helper  against God.  

13.   He it is Who makes the lightning  flash upon you which creates both fear  and hope and brings forth clouds  laden [with water]. And the thunder  extols Him together with glorifying Him and angels  too extol and glorify Him because of His fear. And He sends thunderbolts and impels them down on whomsoever He wishes when they are disputing about God. And He has great power.

14. Real calling is calling Him. As for those whom they call besides Him, they cannot answer them in any way. Calling them is like someone extending both his hands towards water that it may reach his mouth even though it reaching his mouth is not possible in any way. The call of these disbelievers  is only a call in vain.  

15. And whoever are in the heavens and the earth  all are prostrating before God, whether willingly or unwillingly and also their shadows morning and evening.  

16. Ask them: Who is the master of the heavens and the earth? Say: God. Ask them: Have you still made other guardians besides Him who cannot even benefit or harm their own selves? Ask them: Can those without sight and those with sight become equal? Or can darkness and light become the same? Have they associated such partners with God who have created the way God has created so that the matter of creation  has become ambiguous to them? Tell them: The creator of everything is God alone and He is one only, dominant upon all.  

17. He sent down water from the sky ; so, the valleys poured forth according to their capacity. Then the flood carried the rising froth and such froth also rises from within things which they melt in fire to make jewellery or other similar things. In precisely this way, God strikes truth  and falsehood . So, the froth is wasted away but what is beneficial to people stays in the land. God in this manner relates parables.  

18. Those who responded to the call of their Lord, for them is a good fate, and those who did not accept His call, even if they have whatever is in the earth  and with it its equivalent too, they all will give it in ransom  for their release. It is these people who shall have a harsh accountability and whose abode shall be Hell  and what an evil abode it is.

19. So, will the person who knows that whatever has been revealed to you from your Lord is the truth  become like the one who is blind? Only they receive a reminder who use their intellect.   

20. Who keep the promise made with God  and do not break the promise.  

21. For a detailed discussion regarding this covenant, readers can consult my book: Haqiqat-i shirk wa tawhid (The Essence of Polytheism and Monotheism).  

22. A nd who keep intact what God has asked to keep intact and fear  their Lord and dread a harsh accountability.  

23. And they used to give food to the poor, the orphan and the captive in spite of being in need of it; [their motivation being:] “We are feeding you for God only.” No reward do we desire from you nor gratitude. We dread from our Lord a Day, harsh and cruel.  

24. And those who remained steadfast to please their Lord, were diligent in the prayer  and openly and secretly spent from what We had given them and those who repel vice  with virtue , they will ultimately succeed.  

25. Gardens of eternity  in which they will enter and those also who will become worthy of it from among their forefathers  and their wives  and their children. And angels  will come to them from every door and say: “Peace be to you because you remained steadfast. So, how nice is the successful end!”  

26. And cursed are those who break God’s promise  after making it and sever what God has directed to keep intact and spread disorder  in the land  and for them is also an evil fate in the next world.  

27. God gives abundantly to whomsoever He wants and gives sparingly to whomsoever He wants and they are engrossed in the life of this world and the life of this world is only a trivial provision with regard to the life of the next world  ..