Section IV: Verses (27-32)

It is mentioned in these verses that the arguments drawn from around people and from within them are not satisfying them. They demand that they will only believe in the veracity of the Prophet (sws) when they see a visual miracle. In response to this demand, they are told that the path to faith and guidance is opened after reflecting on the call of God’s messengers. Those who do not adopt this path still remin blind even if they see all types of miracles.

Readers may proceed to study the verses.

Text and Translation

وَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡا لَوۡ لَاۤ اُنۡزِلَ عَلَیۡهِ اٰیَةٌ مِّنۡ رَّبِّهِ قُلۡ اِنَّ اللّٰهَ یُضِلُّ مَنۡ یَّشَآءُ وَ یَهۡدِیۡ اِلَیۡهِ مَنۡ اَنَابَ (27) اَلَّذِیۡنَ اٰمَنُوۡا وَ تَطۡمَئِنُّ قُلُوۡبُهُمۡ بِذِکۡرِ اللّٰهِ اَلَا بِذِکۡرِ اللّٰهِ تَطۡمَئِنُّ الۡقُلُوۡبُ (28) اَلَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ طُوۡبٰی لَهُمۡ وَ حُسۡنُ مَاٰبٍ (29) کَذٰلِكَ اَرۡسَلۡنٰكَ فِیۡ اُمَّةٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِهَاۤ اُمَمٌ لِّتَتۡلُوَا۠ عَلَیۡهِمُ الَّذِیۡ اَوۡحَیۡنَاۤ اِلَیۡكَ وَ هُمۡ یَکۡفُرُوۡنَ بِالرَّحۡمٰنِ قُلۡ هُوَ رَبِّیۡ لَاۤ اِلٰهَ اِلَّا هُوَ عَلَیۡهِ تَوَکَّلۡتُ وَ اِلَیۡهِ مَتَابِ (30) وَ لَوۡ اَنَّ قُرۡاٰنًا سُیِّرَتۡ بِهِ الۡجِبَالُ اَوۡ قُطِّعَتۡ بِهِ الۡاَرۡضُ اَوۡ کُلِّمَ بِهِ الۡمَوۡتٰی بَلۡ لِّلّٰهِ الۡاَمۡرُ جَمِیۡعًا اَفَلَمۡ یَایۡـَٔسِ الَّذِیۡنَ اٰمَنُوۡا اَنۡ لَّوۡ یَشَآءُ اللّٰهُ لَهَدَی النَّاسَ جَمِیۡعًا وَ لَا یَزَالُ الَّذِیۡنَ کَفَرُوۡا تُصِیۡبُهُمۡ بِمَا صَنَعُوۡا قَارِعَةٌ اَوۡ تَحُلُّ قَرِیۡبًا مِّنۡ دَارِهِمۡ حَتّٰی یَاۡتِیَ وَعۡدُ اللّٰهِ اِنَّ اللّٰهَ لَا یُخۡلِفُ الۡمِیۡعَادَ (31) وَ لَقَدِ اسۡتُهۡزِیَٔ بِرُسُلٍ مِّنۡ قَبۡلِكَ فَاَمۡلَیۡتُ لِلَّذِیۡنَ کَفَرُوۡا ثُمَّ  اَخَذۡتُهُمۡ فَکَیۡفَ کَانَ عِقَابِ (32)

And those who disbelieved  say: “Why was not a sign sent down to this person from his Lord?” Say: God leads astray whomsoever He desires and shows His way to those who turn to Him, who profess faith  and whose hearts are comforted by this reminder  of God. Listen! It is through the reminder of God that hearts are comforted. Those who professed faith and did righteous  deeds, for them are glad tidings  and a nice abode. (27-29)

We have sent you in this manner as a messenger  in a nation before which many nations have gone by so that you may recite out to them the message We have revealed to you even though they are denying the Merciful God. Say: He only is my Lord; there is no deity except Him; I have trusted Him alone and towards Him shall be the return. Had a Qur’an  been revealed through which the mountains could be set in motion, or the earth  was rent asunder or the dead could talk, even then they would not have accepted faith .  In fact, all authority  belongs to God. Did not the believers receive assurance from this that had God wanted, He would have guided  all ? And some calamity  or the other will keep visiting these disbelievers  because of their deeds or will land near their settlement  until the time of fulfilment of God’s promise  arrives. God shall not go back on His promise. And before you also, messengers were mocked; so, I gave reprieve to the disbelievers . Then I seized them; so, how was My punishment . (30-32)

Explanation

وَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡا لَوۡ لَاۤ اُنۡزِلَ عَلَیۡهِ اٰیَةٌ مِّنۡ رَّبِّهِ قُلۡ اِنَّ اللّٰهَ یُضِلُّ مَنۡ یَّشَآءُ وَ یَهۡدِیۡ اِلَیۡهِ مَنۡ اَنَابَ (27)1

The word اٰیَةٌ  here refers to a palpable miracle. In other words, these people have shut their eyes to the signs found in the world around then and within their own selves. These signs embrace them from all sides and the Qur’an too directs their attention to them. However, they insist that they will only believe in the veracity of God’s messenger when he shows them a miracle. In response to this demand, the Almighty reminds them of His established practice: He does not guide those who demand miracles; He only guides those who seek reality and turn to God for inner satisfaction after observing the signs around and within them. For those who have this urge in them, the face and face of a messenger is a miracle in itself.

As for those who want to see miracles, continue to stumble in life. God wants such people to remain away from the truth as have eyes but are still blind. If God wanted to forcefully make people as believers, He can show one better a miracle than the other; however, He wants that people use their intellect and then believe.

 اَلَّذِیۡنَ اٰمَنُوۡا وَ تَطۡمَئِنُّ قُلُوۡبُهُمۡ بِذِکۡرِ اللّٰهِ اَلَا بِذِکۡرِ اللّٰهِ تَطۡمَئِنُّ الۡقُلُوۡبُ (28) 2

This verse explains the words “those who turn to Him” of the previous verse. The expression “God’s reminder” refers to the mention of God’s attributes and His arguments mentioned in the Qur’an. In other words, God guides only those who receive comfort and assurance from His attributes and His arguments. Those who do not adopt this path are forever deprived of the Qur’an and demand miracles.

The last sentence of the verse cautions people towards precisely this aspect: only reflecting on the attributes of God provides mental satisfaction. If they want to receive this, they should be attentive to the call of the Prophet (sws) and deliberate on it, otherwise they will wander and stumble in every path they tread.

 اَلَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ طُوۡبٰی لَهُمۡ وَ حُسۡنُ مَاٰبٍ (29) 3

The verse implies that all those who adopted God’s way and traversed it with the provisions of faith and righteous deeds have glad tidings of a nice abode for them. As for those who await miracles, they will continue in this state until one day they will meet the fate destined for such intellectually blind people.

کَذٰلِكَ اَرۡسَلۡنٰكَ فِیۡ اُمَّةٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِهَاۤ اُمَمٌ لِّتَتۡلُوَا۠ عَلَیۡهِمُ الَّذِیۡ اَوۡحَیۡنَاۤ اِلَیۡكَ وَ هُمۡ یَکۡفُرُوۡنَ بِالرَّحۡمٰنِ قُلۡ هُوَ رَبِّیۡ لَاۤ اِلٰهَ اِلَّا هُوَ عَلَیۡهِ تَوَکَّلۡتُ وَ اِلَیۡهِ مَتَابِ (30)4

This verse is also a response to the demand of miracles mentioned in verse 27. The Prophet (sws) should not worry about such demands but should read out to them the Book of God being revealed to him. Even if they continue to deny the Merciful God, the Prophet should adhere to his stance and say what the verse states. He should tell them that showing miracles is not his domain. This is God’s prerogative and depends on His will and wisdom.

 وَ لَوۡ اَنَّ قُرۡاٰنًا سُیِّرَتۡ بِهِ الۡجِبَالُ اَوۡ قُطِّعَتۡ بِهِ الۡاَرۡضُ اَوۡ کُلِّمَ بِهِ الۡمَوۡتٰی بَلۡ لِّلّٰهِ الۡاَمۡرُ جَمِیۡعًا اَفَلَمۡ یَایۡـَٔسِ الَّذِیۡنَ اٰمَنُوۡا اَنۡ لَّوۡ یَشَآءُ اللّٰهُ لَهَدَی النَّاسَ جَمِیۡعًا وَ لَا یَزَالُ الَّذِیۡنَ کَفَرُوۡا تُصِیۡبُهُمۡ بِمَا صَنَعُوۡا قَارِعَةٌ اَوۡ تَحُلُّ قَرِیۡبًا مِّنۡ دَارِهِمۡ حَتّٰی یَاۡتِیَ وَعۡدُ اللّٰهِ اِنَّ اللّٰهَ لَا یُخۡلِفُ الۡمِیۡعَادَ (31)5

The answer to the conditional clause “had a Qur’an  been revealed through which the mountains could be set in motion, or the earth  was rent asunder or the dead could talk,” is suppressed but has been revealed in the translation thus: “even then they would not have accepted faith.” In other words, they would have found an excuse to adhere to their disbelief. Thus their predecessors saw many miracles but they dismissed them as feats of magic and continued on their disbelief until God’s punishment decided their fate.

The words “in fact, all authority  belongs to God” mean that the Prophet (sws) should leave this matter to God. He knows what they are worthy of and how they should be dealt with. He opens the way of guidance only to them who are worthy of it in accordance with His law.

The words “did not the believers receive assurance that had God wanted, He would have guided  all ?” sound assurance to pious Muslims. They want that a miracle be shown to the disbelievers as per their demand and desire; however, is it not sufficient assurance to them that if God wanted to force people to faith, He could have achieved this end in the blink of any eye; however, He has not done this because He wants people to use their sense and insight and reflect on the signs found around and within them, deliberate and understand the call of the messenger and with full freedom adopt the path of truth.

 The verse goes on to say that signs still continue to manifest themselves. Their purpose is to shake people and make hem open their eyes and listen to the call of the messenger. However, they do not learn any lesson from it and only await to be lashed by God’s torment – only then will they believe but that would be of no use. The promised punishment is bound to come for God does not go back on His promise.

The expression وَعۡدُ اللّٰهِ refers to God’s torment about which every messenger has informed his nation. If it does not listen to the call of its messenger, it is destroyed by God. In the times of God’s messengers, many clear signs are sent to open the eyes and ears of people so that they become attentive to their calls.

 وَ لَقَدِ اسۡتُهۡزِیَٔ بِرُسُلٍ مِّنۡ قَبۡلِكَ فَاَمۡلَیۡتُ لِلَّذِیۡنَ کَفَرُوۡا ثُمَّ اَخَذۡتُهُمۡ فَکَیۡفَ کَانَ عِقَابِ (32)6

This verse states the wisdom behind the delay in punishment. If their desire and demand to see it is not being fulfilled, it is because God wants to give them respite. As a result of this, the truth is conveyed to them in its ultimate form and they are not left with any excuse to deny it.

If the Prophet’s (sws) nation also continues to mock at him, it will be seized by God the way He seized those before it for this very wrongdoing.

The word عِقَابِ is actually عِقَابِي and the ي has been dropped for rhythm.

_____________

Section V: Verses (33-37)

In the subsequent verses it is stated that if their audacity to associate partners with God without any proof is on the basis of their self-invented deities, the Prophet (sws) should tell them that these deities do not even exist. They are mere conjecture. These people will be faced with God’s punishment in this world and in the next they will encounter an even sterner punishment. Only His believers who are monotheists are worthy of Paradise. If these people are denying this obvious relity, the Prophet (sws) should not be sad. Those among the People of the Book who are good and adhere to their own Book are very happy with the Book that has been revealed to him.

Readers may proceed to study the verses.

Text and Translation

اَفَمَنۡ هُوَ قَآئِمٌ عَلٰی کُلِّ نَفۡسٍ بِمَا کَسَبَتۡ وَ جَعَلُوۡا لِلّٰهِ شُرَکَآءَ قُلۡ سَمُّوۡهُمۡ اَمۡ تُنَبِّـُٔوۡنَهُ بِمَا لَا یَعۡلَمُ فِی الۡاَرۡضِ اَمۡ بِظَاهِرٍ مِّنَ الۡقَوۡلِ بَلۡ زُیِّنَ لِلَّذِیۡنَ کَفَرُوۡا مَکۡرُهُمۡ وَ صُدُّوۡا عَنِ السَّبِیۡلِ وَ مَنۡ یُّضۡلِلِ اللّٰهُ فَمَا لَهُ مِنۡ هَادٍ (33) لَهُمۡ عَذَابٌ فِی الۡحَیٰوةِ الدُّنۡیَا وَ لَعَذَابُ الۡاٰخِرَةِ اَشَقُّ وَ مَا لَهُمۡ مِّنَ اللّٰهِ مِنۡ وَّاقٍ (34) مَثَلُ الۡجَنَّةِ الَّتِیۡ وُعِدَ الۡمُتَّقُوۡنَ تَجۡرِیۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ اُکُلُهَا دَآئِمٌ وَّ ظِلُّهَا تِلۡكَ عُقۡبَی الَّذِیۡنَ اتَّقَوۡا وَّ عُقۡبَی الۡکٰفِرِیۡنَ النَّارُ (35) وَ الَّذِیۡنَ اٰتَیۡنٰهُمُ الۡکِتٰبَ یَفۡرَحُوۡنَ بِمَاۤ اُنۡزِلَ اِلَیۡكَ وَ مِنَ الۡاَحۡزَابِ مَنۡ یُّنۡکِرُ بَعۡضَهُ قُلۡ اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ اللّٰهَ وَ لَاۤ  اُشۡرِكَ بِهِ اِلَیۡهِ اَدۡعُوۡا وَ اِلَیۡهِ مَاٰبِ (36) وَ کَذٰلِكَ اَنۡزَلۡنٰهُ حُکۡمًا عَرَبِیًّا وَ لَئِنِ اتَّبَعۡتَ اَهۡوَآءَهُمۡ بَعۡدَ مَا جَآءَكَ مِنَ الۡعِلۡمِ مَا لَكَ مِنَ اللّٰهِ مِنۡ وَّلِیٍّ وَّ لَا وَاقٍ (37)

Is he who will hold each person accountable [and they who have no power at all equal] and these people have made partners of God. Tell them: Speak up their names. Are you informing God of something of which He is unaware in His own earth  or are you just uttering frivolous words? In fact, the scheme of these disbelievers  has been made fair for them and they have been stopped from the path of the truth . And no one can guide those who God leads astray. For them is torment  in the life of this world also and the torment  of the Hereafter  is much more severe. And there shall be none to save them from God. (33-34)

The portrait of the Paradise  which has been promised to the God-fearing  is that it shall have streams running below it; its fruits  shall be eternal  and its shade shall also be eternal. This is the fate of those who fear  God and the fate of the disbelievers  is Hell . (35)

And they, to whom We have given the Book , are happy at what has been revealed to you and there are also some among these factions   who reject parts of it. Say: I have been directed to worship  God alone and to associate none with Him. I call towards Him only and to Him alone shall be my return. And for this reason, We have revealed this Book as a decree  in Arabic. And, if after this true knowledge  that has come to you, you follow their religious innovations, you will not have any helper  or saviour against God. (36-37)

Explanation

اَفَمَنۡ هُوَ قَآئِمٌ عَلٰی کُلِّ نَفۡسٍ بِمَا کَسَبَتۡ وَ جَعَلُوۡا لِلّٰهِ شُرَکَآءَ قُلۡ سَمُّوۡهُمۡ اَمۡ تُنَبِّـُٔوۡنَهُ بِمَا لَا یَعۡلَمُ فِی الۡاَرۡضِ اَمۡ بِظَاهِرٍ مِّنَ الۡقَوۡلِ بَلۡ زُیِّنَ لِلَّذِیۡنَ کَفَرُوۡا مَکۡرُهُمۡ وَ صُدُّوۡا عَنِ السَّبِیۡلِ وَ مَنۡ یُّضۡلِلِ اللّٰهُ فَمَا لَهُ مِنۡ هَادٍ (33)7

The sentence اَفَمَنۡ هُوَ قَآئِمٌ عَلٰی کُلِّ نَفۡسٍ بِمَا کَسَبَتۡ means that He Who is watching over the words and deeds of very soul and also one Who will hold it accountable for its words and deeds. A part of this sentence is suppressed. It is revealed in the translation. Evident from this suppression is the hatred and abhorrence of the speaker. It is as if He does not even want to tolerate the expression of such a statement.

The anger and disgrace hidden in the words “speak up their names” is so evident that it does not need expression. Obviously, the idolaters could only have taken the names of the the idols they used to worship like Habl, Lat, ‘Uzza, Na’ilah. However, without even waiting for an answer, their existence is negated thus: “Are you informing God of something of which He is unaware in His own earth  or are you just uttering frivolous words?” The style used in the actual Arabic words is what we call نفي الشيء بنفي لازمه (negating a thing by negating its consequences). In other words, if something exists in this world, it is essential that its creator know about its existence. So, if the creator does not even know about is existence, how can it exist? It is on this principle that the Almighty has sarcastically asked them in this verse whether they are increasing God’s information or just uttering frivolous words.

The last part of the verse implies that those who are supporting polytheism are doing so only to save their authority and control, which they hold very dear. On the other hand, the Qur’an and the Prophet (sws) have exposed this creed to such an extent that the greatest of its advocates know that it is baseless. The only reason because of which they are clinging to it is because of their self-interest. They are not able to give up their ancestral position of religious authority. Thus in spite of knowing that the Qur’an is calling them to the truth, they are adamant on their deviant ways. Such people who intentionally deny the truth and support evil face the law of God, and who has the power to guide such people?

 لَهُمۡ عَذَابٌ فِی الۡحَیٰوةِ الدُّنۡیَا وَ لَعَذَابُ الۡاٰخِرَةِ اَشَقُّ وَ مَا لَهُمۡ مِّنَ اللّٰهِ مِنۡ وَّاقٍ (34)8

Readers may keep in mind the established practice of God in this regard while understanding this verse: If a nation does not profess faith after the truth has been communicated to it by a messenger of God, it is necessarily destroyed.

 مَثَلُ الۡجَنَّةِ الَّتِیۡ وُعِدَ الۡمُتَّقُوۡنَ تَجۡرِیۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ اُکُلُهَا دَآئِمٌ وَّ ظِلُّهَا تِلۡكَ عُقۡبَی الَّذِیۡنَ اتَّقَوۡا وَّ عُقۡبَی الۡکٰفِرِیۡنَ النَّارُ (35)9

In the expression اُكُلُهَا دَآئِمٌ وَّظِلُّهَا, the predicate of ظِلُّهَا is suppressed because of concomitant indications. The sense is: دَآئِمٌ اُكُلُهَا دَآئِمٌ وَّظِلُّهَا. This verse, in contrast, depicts the fate of those who professed faith in God while fearing Him.

 وَ الَّذِیۡنَ اٰتَیۡنٰهُمُ الۡکِتٰبَ یَفۡرَحُوۡنَ بِمَاۤ اُنۡزِلَ اِلَیۡكَ وَ مِنَ الۡاَحۡزَابِ مَنۡ یُّنۡکِرُ بَعۡضَهُ قُلۡ اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ اللّٰهَ وَ لَاۤ  اُشۡرِكَ بِهِ اِلَیۡهِ اَدۡعُوۡا وَ اِلَیۡهِ مَاٰبِ (36)10

The expression وَ الَّذِیۡنَ اٰتَیۡنٰهُمُ الۡکِتٰبَ refers to the righteous among the People of the Book, the details of which have been mentioned under verses 83-84 of Surah al-Ma’idah. There were people in the Arabian society who were waiting for the last Prophet (sws) as a result of the prophecies found about him in their scriptures. For this reason, when they saw the corroboration of these prophecies in his message and the book brought by him, they warmly welcomed him. This righteous group among the People of the Book has been mentioned abundantly in the Qur’an, and generally the active voice has been used in their mention – as is the case here. The purpose of their mention is to assure the Prophet (sws) as well: he should not care about the ignorant and the stubborn who are making fun of him when a group from among the bearers of the divine Book is welcoming him. Moreover, the purpose of this mention is also to rebuke those People of the Book who were rejecting and depriving themselves of its blessings even though they were seeing a group among them behaving positively.

The words “there are also some among these factions   who reject parts of it” refer to the opposing factions of the Jews, Christians and the Idolaters. The nature of their adversity was not that they differed in every part of the Qur’an, and how at all could this be possible too! The difference between the teachings of the Qur’an and that of the Torah and the Injil was primarily in areas where the People of the Book did some interpolation in their books. The Idolaters of Arabia too differed with the Qur’an in its message of monotheism. Among the Christians who followed Saint Paul, the difference also hinged on their polytheism.

The last part of the verse implies that the Prophet’s adversaries should be clear that he himself does not at all think he would receive help from someone other than God. If they think that they can pressurize the Prophet (sws) to change his stance, this is a desire that can never be fulfilled.

The construction in وَ اِلَیۡهِ مَاٰبِ is the same as in کَانَ عِقَابِ verse 32 earlier.

 وَ کَذٰلِكَ اَنۡزَلۡنٰهُ حُکۡمًا عَرَبِیًّا وَ لَئِنِ اتَّبَعۡتَ اَهۡوَآءَهُمۡ بَعۡدَ مَا جَآءَكَ مِنَ الۡعِلۡمِ مَا لَكَ مِنَ اللّٰهِ مِنۡ وَّلِیٍّ وَّ لَا وَاقٍ (37)11

In the Arabic language, كَذٰلِكَ is also used to mean “hence” or “for this reason.” Here it is used in the latter meaning. While referring to what the Prophet (sws) was directed to in the previous verse, it is stated here that this Book has been revealed for the dissemination of that very directive.

The words “revealed this Book as a decree  in Arabic” refer to the fact that this Book that has to be obeyed; since it is in the Arabic language, it is a favour to all those whose native tongue is Arabic and is also a means of conclusive communication to the truth to them. In other words, this is not a request; it is of the form of an order that must be complied with; it is for the Prophet (sws) and for all the Arabs too. If it is not followed, after a period of time all those who reject it will reach the same fate which is ordained for those who deny a messenger of God. It is known that a messenger of God is like a court of justice for his nation. He does not bring a request to people; rather he brings the directive of God that must be followed, otherwise punishment will be meted out.

The word اَهۡوَآءَ refers to religious innovations, as has been clarified at a number of instances. This is because such innovations are not based on knowledge; they are based on desires. Here the purpose is to specially refer to the polytheistic innovations of the Arabs. “Knowledge” here refers to true knowledge that has come to them in the form of the Qur’an.

It may be noted that though apparently the Prophet (sws) is addressed in this verse, all the rebuke in it is directed at the idolaters. The eloquence of saying this while addressing the Prophet (sws) is that the addressees are fully warned that if a prophet of God cannot escape God’s punishment if he disobeys this directive, how can others escape punishment.

_____________

Section V: Verses (38-43)

These verses form the concluding section of the surah. The Prophet (sws) is assured that he should not be worried on the ever new objections and demands of miracles of his opponents. He should continue doing his work and leave the matter of miracles to God. These people may not be seeing it, but the signs of the dominance of the truth are becoming evident in this land as well. The word of God is certain to be fulfilled and none can stop His decision from materializing. The schemes they are plotting are not new; such plotters have existed in the past too. God will make these schemes end in vain and soon these people will know who will finally succeed. If they do not acknowledge him as a messenger, he should declare to them that the evidence of God and those who have knowledge of the Book is sufficient between him and them.

Readers may proceed to study the verses.

Text and Translation

وَ لَقَدۡ اَرۡسَلۡنَا رُسُلًا مِّنۡ قَبۡلِكَ وَ جَعَلۡنَا لَهُمۡ اَزۡوَاجًا وَّ ذُرِّیَّةً وَ مَا کَانَ لِرَسُوۡلٍ اَنۡ یَّاۡتِیَ بِاٰیَةٍ اِلَّا بِاِذۡنِ اللّٰهِ لِکُلِّ اَجَلٍ کِتَابٌ (38) یَمۡحُوا اللّٰهُ مَا یَشَآءُ وَ یُثۡبِتُ وَ عِنۡدَهُۤ  اُمُّ  الۡکِتٰبِ (39) وَ اِنۡ مَّا نُرِیَنَّكَ بَعۡضَ الَّذِیۡ نَعِدُهُمۡ اَوۡ نَتَوَفَّیَنَّكَ فَاِنَّمَا عَلَیۡكَ الۡبَلٰغُ وَ عَلَیۡنَا الۡحِسَابُ (40) اَوَ لَمۡ یَرَوۡا اَنَّا نَاۡتِی الۡاَرۡضَ نَنۡقُصُهَا مِنۡ اَطۡرَافِهَا وَ اللّٰهُ یَحۡکُمُ لَا مُعَقِّبَ لِحُکۡمِهِ وَ هُوَ سَرِیۡعُ الۡحِسَابِ (41) وَ قَدۡ مَکَرَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ فَلِلّٰهِ الۡمَکۡرُ جَمِیۡعًا یَعۡلَمُ مَا تَکۡسِبُ کُلُّ نَفۡسٍ وَ سَیَعۡلَمُ الۡکُفّٰرُ لِمَنۡ عُقۡبَی الدَّارِ (42) وَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡا لَسۡتَ مُرۡسَلًا قُلۡ کَفٰی بِاللّٰهِ شَهِیۡدًا بَیۡنِیۡ وَ بَیۡنَکُمۡ وَ مَنۡ عِنۡدَہٗ عِلۡمُ الۡکِتٰبِ (43)

And We sent messengers before you also and  gave them wives  and children as well. And no messenger  has the authority  to show a sign without God’s permission. Everything has an appointed time and every time is written down. God erases whatever He wants and keeps whatever He wants and with Him is the original Book. (38-39)

And We shall show you some part of the warning We are sounding them or give you death . Nonetheless, your responsibility is only to communicate; taking account is Our responsibility. Do they not see that We are closing in upon the territory by reducing it from its borders? God decides. And there is none to ward off His decision  and He is very swift in taking account. Those before them also schemed; but all schemes are in God’s control. He knows whatever each soul does. And these disbelievers  will also soon know for whom is the success of the hereafter. (40-42)

And these disbelievers  say: “You have not been sent by God.” Say: Sufficient is God’s witness  between you and me and the witness of those who have knowledge  of the Book . (43)

Explanation

وَ لَقَدۡ اَرۡسَلۡنَا رُسُلًا مِّنۡ قَبۡلِكَ وَ جَعَلۡنَا لَهُمۡ اَزۡوَاجًا وَّ ذُرِّیَّةً وَ مَا کَانَ لِرَسُوۡلٍ اَنۡ یَّاۡتِیَ بِاٰیَةٍ اِلَّا بِاِذۡنِ اللّٰهِ لِکُلِّ اَجَلٍ کِتَابٌ (38)12

This verse answers two objections of the Prophet’s opponent without citing them. First, if Muhammad (sws) claims to be God’s messenger, why would God make a human being like them a messenger? He has a whole army of angels; why could not He have chosen someone from them for this purpose? Second, why is not the messenger’s threat of punishment not materializing if he is truthful in his claim? He could have at least shown them a sign of it which would make it easier for them to believe in his veracity.

 یَمۡحُوا اللّٰهُ مَا یَشَآءُ وَ یُثۡبِتُ وَ عِنۡدَهُۤ  اُمُّ  الۡکِتٰبِ (39)13

The construction of the verse is thus: مَا یَشَآءُ یَمۡحُوا اللّٰهُ مَا یَشَآءُ وَ یُثۡبِتُ

Only God has the authority to delete or keep intact what is written.

 وَ اِنۡ مَّا نُرِیَنَّكَ بَعۡضَ الَّذِیۡ نَعِدُهُمۡ اَوۡ نَتَوَفَّیَنَّكَ فَاِنَّمَا عَلَیۡكَ الۡبَلٰغُ وَ عَلَیۡنَا الۡحِسَابُ (40)14

Either of the two possibilities alluded to in the verse will ensue based on God’s will and wisdom. The Prophet (sws) does not have a say in this and hence should not worry. His sole responsibility is to deliver the message; holding people accountable for it is God’s domain.

 اَوَ لَمۡ یَرَوۡا اَنَّا نَاۡتِی الۡاَرۡضَ نَنۡقُصُهَا مِنۡ اَطۡرَافِهَا وَ اللّٰهُ یَحۡکُمُ لَا مُعَقِّبَ لِحُکۡمِهِ وَ هُوَ سَرِیۡعُ الۡحِسَابِ (41)15

The word “territory” here refers to the land of Makkah.

The verse refers to the victories which Muslims were gaining in the whereabouts of Makkah. The implication is that if they really want to see a sign, why do they not observe that the influence of God’s call is spreading in the nearby tribes. As a result, their own territory is being reduced and it is very evident that one day this city of theirs shall also be vanquished by the forces of Islam.

The call of Islam began from Makkah but the Quraysh left no stone unturned to oppress and suppress its upholders. Gradually, the tribes who lived nearby entered the fold of Islam and such was its influence in Madinah that it was made the place of migration for the believers by God. In this phase of preaching, some People of the Book also started to support Islam, as is referred to earlier. In short, Islam was oppressed in its own house but outside it, its influence began to increase manifold: tribe after tribe was forsaking the political authority of the Quraysh and its religion of polytheism and submitting to Islam and its Prophet. This should have been an eye-opening sign for the disbelievers who were demanding a sign.

The “decision” mentioned in the verse is the dominance of Islam; it is God’s decree which none can ward off.

This topic has also been discused in verse 44 of Surah al-Anbiya’ in the following words:

بَلۡ مَتَّعۡنَا هٰۤؤُلَآءِ وَ اٰبَآءَهُمۡ حَتّٰی طَالَ عَلَیۡهِمُ الۡعُمُرُ اَفَلَا یَرَوۡنَ اَنَّا نَاۡتِی الۡاَرۡضَ نَنۡقُصُهَا مِنۡ اَطۡرَافِهَا اَفَهُمُ الۡغٰلِبُوۡنَ (21: 44)

In fact, the real thing is that We provided means and resources of the world to them and to their forefathers until a long period passed over them in this situation. [For this reason, they began to arrogantly believe that they will always remain dominant like this]. Yet, are they not seeing that We are moving towards their land diminishing it from its borders. So [is this a sign of this that] these people are going to remain dominant? (21:44)

It is probably on the basis of the verse under discussion that some people regard this surah to be Madinan. They thought that the verse is actually referring to the victories of the Muslims in war in the land of Madinah. However, in my opinion, it refers to the victories Islam was notching up in the field of dissemination and preaching. Moreover, this verse is also found in Surah al-Anbiya’ with a slight change of words and everyone unanimously regards this surah to be Makkan. However, this much is evident from the words of this verse that this surah belongs to that period of the Makkan phase when the message of Islam was having a profound influence among the tribes that lived in the whereabouts of Makkah and in Madinah. The control of the Quraysh was weakening. In particular, they had lost respect in the eyes of those living outside Makkah because of their wave of oppression let lost on the Prophet (sws) and his followers.

 وَ قَدۡ مَکَرَ الَّذِیۡنَ مِنۡ قَبۡلِهِمۡ فَلِلّٰهِ الۡمَکۡرُ جَمِیۡعًا یَعۡلَمُ مَا تَکۡسِبُ کُلُّ نَفۡسٍ وَ سَیَعۡلَمُ الۡکُفّٰرُ لِمَنۡ عُقۡبَی الدَّارِ (42)16

In other words, while their fate in this world has been depicted in the previous verse, this verse says that they will soon come to know about their fate in the next world too.

 وَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡا لَسۡتَ مُرۡسَلًا قُلۡ کَفٰی بِاللّٰهِ شَهِیۡدًا بَیۡنِیۡ وَ بَیۡنَکُمۡ وَ مَنۡ عِنۡدَہٗ عِلۡمُ الۡکِتٰبِ (43)17

The verse refers to the scholars among the People of the Book mentioned in verse 36.

This brings us to the end of this surah’s explanation.

 وَ اٰخِرُ دَعۡوٰىهُمۡ اَنِ الۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِیۡنَ (and our last prayer is that gratitude be to God, Lord of the world)

___________

 _____________________

1.    And those who disbelieved  say: “Why was not a sign sent down to this person from his Lord?” Say: God leads astray whomsoever He desires and shows His way to those who turn to Him.

2. And those who disbelieved  say: “Why was not a sign sent down to this person from his Lord?” Say: God leads astray whomsoever He desires and shows His way to those who turn to Him, who profess faith  and whose hearts are comforted by this reminder  of God.  

3. Listen! It is through the reminder of God that hearts are comforted. Those who professed faith and did righteous  deeds, for them are glad tidings  and a nice abode.     

4. We have sent you in this manner as a messenger  in a nation before which many nations have gone by so that you may recite out to them the message We have revealed to you even though they are denying the Merciful God. Say: He only is my Lord; there is no deity except Him; I have trusted Him alone and towards Him shall be the return.    

5. Had a Qur’an  been revealed through which the mountains could be set in motion, or the earth  was rent asunder or the dead could talk, even then they would not have accepted faith .  In fact, all authority  belongs to God. Did not the believers receive assurance from this that had God wanted, He would have guided  all ? And some calamity  or the other will keep visiting these disbelievers  because of their deeds or will land near their settlement  until the time of fulfilment of God’s promise  arrives. God shall not go back on His promise.    

6. And before you also, messengers were mocked; so, I gave reprieve to the disbelievers . Then I seized them; so, how was My punishment .    

7.    Is he who will hold each person accountable [and they who have no power at all equal] and these people have made partners of God. Tell them: Speak up their names. Are you informing God of something of which He is unaware in His own earth  or are you just uttering frivolous words? In fact, the scheme of these disbelievers  has been made fair for them and they have been stopped from the path of the truth . And no one can guide those who God leads astray.  

8.    For them is torment  in the life of this world also and the torment  of the Hereafter  is much more severe. And there shall be none to save them from God.

9.    The portrait of the Paradise  which has been promised to the God-fearing  is that it shall have streams running below it; its fruits  shall be eternal  and its shade shall also be eternal. This is the fate of those who fear  God and the fate of the disbelievers  is Hell .  

10.     And they, to whom We have given the Book , are happy at what has been revealed to you and there are also some among these factions   who reject parts of it. Say: I have been directed to worship  God alone and to associate none with Him. I call towards Him only and to Him alone shall be my return.  

11.     And for this reason, We have revealed this Book as a decree  in Arabic. And, if after this true knowledge  that has come to you, you follow their religious innovations, you will not have any helper  or saviour against God.

12.    And We sent messengers before you also and  gave them wives  and children as well. And no messenger  has the authority  to show a sign without God’s permission. Everything has an appointed time and every time is written down.  

13.    God erases whatever He wants and keeps whatever He wants and with Him is the original Book.  

14.    And We shall show you some part of the warning We are sounding them or give you death . Nonetheless, your responsibility is only to communicate; taking account is Our responsibility.  

15. Do they not see that We are closing in upon the territory by reducing it from its borders? God decides. And there is none to ward off His decision  and He is very swift in taking account.     

16.     Those before them also schemed; but all schemes are in God’s control. He knows whatever each soul does. And these disbelievers  will also soon know for whom is the success of the hereafter.

17.     And these disbelievers  say: “You have not been sent by God.” Say: Sufficient is God’s witness  between you and me and the witness of those who have knowledge  of the Book .