Section V: Verses (42-57)
Verse 41 has the status of an explanatory verse that occurs as a parenthetical sentence. The previous discourse now resumes. By citing the history of the previous prophets and their rejecters, the Prophet (sws) and his companions are assured that all promises of God are destined to be fulfilled and so are His warnings. If there are any delays, it is because of the established practice of God in this matter. In this way, God tests His pious servants and conclusively communicates the truth to His adversaries. If people have eyes, they can see the signs and remnants of this established practice of God at every step; however, those whose hearts’ eyes have gone blind cannot be influenced in any way.
In this regard, the Prophet (sws) is also directed to warn his adversaries in a clear way of the imminent danger while ignoring their attitude. There is nothing strange if they try to impede his preaching. Every prophet and messenger has faced such circumstances. However, the word of God was fulfilled and all the mischief worked by their diabolical opponents was put to shame by Him. If God has allowed such elements to make hay, the reason is to make the truth fully blossom and give opportunity to men of faith and understanding to accept it with full insight. After that they will never waver.
Readers may now proceed to study these verses in the light of this background.
Text and Translation
وَ اِنۡ یُّکَذِّبُوۡكَ فَقَدۡ کَذَّبَتۡ قَبۡلَهُمۡ قَوۡمُ نُوۡحٍ وَّ عَادٌ وَّ ثَمُوۡدُ (٤٢) وَ قَوۡمُ اِبۡرٰهِیۡمَ وَ قَوۡمُ لُوۡطٍ (٤٣) وَّ اَصۡحٰبُ مَدۡیَنَ ۚ وَ کُذِّبَ مُوۡسٰی فَاَمۡلَیۡتُ لِلۡکٰفِرِیۡنَ ثُمَّ اَخَذۡتُهُمۡ فَکَیۡفَ کَانَ نَکِیۡرِ (٤٤) فَکَاَیِّنۡ مِّنۡ قَرۡیَةٍ اَهۡلَکۡنٰهَا وَ هِیَ ظَالِمَةٌ فَهِیَ خَاوِیَةٌ عَلٰی عُرُوۡشِهَا وَ بِئۡرٍ مُّعَطَّلَةٍ وَّ قَصۡرٍ مَّشِیۡدٍ (٤٥) اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَتَکُوۡنَ لَهُمۡ قُلُوۡبٌ یَّعۡقِلُوۡنَ بِهَاۤ اَوۡ اٰذَانٌ یَّسۡمَعُوۡنَ بِهَا فَاِنَّهَا لَا تَعۡمَی الۡاَبۡصَارُ وَ لٰکِنۡ تَعۡمَی الۡقُلُوۡبُ الَّتِیۡ فِی الصُّدُوۡرِ (٤٦) وَ یَسۡتَعۡجِلُوۡنَكَ بِالۡعَذَابِ وَ لَنۡ یُّخۡلِفَ اللّٰهُ وَعۡدَهُ وَ اِنَّ یَوۡمًا عِنۡدَ رَبِّكَ کَاَلۡفِ سَنَةٍ مِّمَّا تَعُدُّوۡنَ (٤٧) وَ کَاَیِّنۡ مِّنۡ قَرۡیَةٍ اَمۡلَیۡتُ لَهَا وَ هِیَ ظَالِمَةٌ ثُمَّ اَخَذۡتُهَا وَ اِلَیَّ الۡمَصِیۡرُ (٤٨) قُلۡ یٰۤاَیُّهَا النَّاسُ اِنَّمَاۤ اَنَا لَکُمۡ نَذِیۡرٌ مُّبِیۡنٌ (٤٩) فَالَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ لَهُمۡ مَّغۡفِرَةٌ وَّ رِزۡقٌ کَرِیۡمٌ (٥٠) وَ الَّذِیۡنَ سَعَوۡا فِیۡ اٰیٰتِنَا مُعٰجِزِیۡنَ اُولٰٓئِكَ اَصۡحٰبُ الۡجَحِیۡمِ (٥١) وَ مَاۤ اَرۡسَلۡنَا مِنۡ قَبۡلِكَ مِنۡ رَّسُوۡلٍ وَّ لَا نَبِیٍّ اِلَّاۤ اِذَا تَمَنّٰۤی اَلۡقَی الشَّیۡطٰنُ فِیۡ اُمۡنِیَّتِه فَیَنۡسَخُ اللّٰهُ مَا یُلۡقِی الشَّیۡطٰنُ ثُمَّ یُحۡکِمُ اللّٰهُ اٰیٰتِهِ وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ (٥٢) لِّیَجۡعَلَ مَا یُلۡقِی الشَّیۡطٰنُ فِتۡنَةً لِّلَّذِیۡنَ فِیۡ قُلُوۡبِهِمۡ مَّرَضٌ وَّ الۡقَاسِیَةِ قُلُوۡبُهُمۡ وَ اِنَّ الظّٰلِمِیۡنَ لَفِیۡ شِقَاقٍ بَعِیۡدٍ (٥٣) وَّ لِیَعۡلَمَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ اَنَّهُ الۡحَقُّ مِنۡ رَّبِّكَ فَیُؤۡمِنُوۡا بِهِ فَتُخۡبِتَ لَهُ قُلُوۡبُهُمۡ وَ اِنَّ اللّٰهَ لَهَادِ الَّذِیۡنَ اٰمَنُوۡۤا اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ (٥٤) وَ لَا یَزَالُ الَّذِیۡنَ کَفَرُوۡا فِیۡ مِرۡیَةٍ مِّنۡهُ حَتّٰی تَاۡتِیَهُمُ السَّاعَةُ بَغۡتَةً اَوۡ یَاۡتِیَهُمۡ عَذَابُ یَوۡمٍ عَقِیۡمٍ (٥٥) اَلۡمُلۡكُ یَوۡمَئِذٍ لِّلّٰهِ یَحۡکُمُ بَیۡنَهُمۡ فَالَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ فِیۡ جَنّٰتِ النَّعِیۡمِ (٥٦) وَ الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِاٰیٰتِنَا فَاُولٰٓئِكَ لَهُمۡ عَذَابٌ مُّهِیۡنٌ (٥٧)
And if these people are denying you, then this is nothing strange? Before them, the nation of Noah, the ‘Ad, the Thamud, the nation of Abraham, the nation of Lot and the people of Madyan have denied. And Moses too had been similarly denied. So I gave some reprieve to these disbelievers, then seized. So, see how My curse was! And how many a settlement have We destroyed while they showed injustice. So, now they are lying on their roofs. And how many useless wells and fortified palaces are left deserted. Have these people not walked about in the land so that their hearts could have become such that they could have understood from them and ears could have become such that they could have listened from them because the eyes on the faces are not blind. In fact, those hearts become blind which are in the chests. (42-46)
And these people are asking you to hasten the punishment, whereas God is One Who never breaks His promise. And one day of your Lord is equal in count to your one thousand years. And how many a settlement We gave respite in spite of their oppression; then seized them and all have to return to Me alone. (47-48)
Tell them: O People! I am only an open warner for you. Then those who accepted faith and did righteous deeds, for them is forgiveness and an honourable sustenance. And those who strive to oppose Our revelations, it is they who are the companions of Hell. (49-51)
And whichever messenger or prophet We sent before you, then whenever he desired something, Satan caused disruption in his desire. Thus God obliterates the whisperings of Satan; then God strengthens His revelations and God is knowing and wise. This happens so that God makes these whisperings of Satan a means of trial for those who have an ailment in their hearts and who are hard-hearted. And indeed, these unjust people have gone very far in their hostility. And this also happens because those who have been given knowledge fully know that the truth is from your Lord. Thus, their faith should be strengthened on it and their hearts bow down before it. And God shall definitely show the straight path to those who have accepted faith. (52-54)
And these people who have denied, will continue to remain in doubt about this knowledge until when suddenly the Hour of Judgement hovers over their heads or the torment of a baleful day descends on them. On that day, God will have the sole authority. It is He Who will decide between them. So, those who would have accepted faith and would have also done righteous deeds shall be in orchards of delight and those who disbelieved and rejected Our revelations, then it is for them that there is a humiliating torment. (55-57)
Explanation
وَ اِنۡ یُّکَذِّبُوۡكَ فَقَدۡ کَذَّبَتۡ قَبۡلَهُمۡ قَوۡمُ نُوۡحٍ وَّ عَادٌ وَّ ثَمُوۡدُ (٤٢) وَ قَوۡمُ اِبۡرٰهِیۡمَ وَ قَوۡمُ لُوۡطٍ (٤٣) وَّ اَصۡحٰبُ مَدۡیَنَ وَ کُذِّبَ مُوۡسٰی فَاَمۡلَیۡتُ لِلۡکٰفِرِیۡنَ ثُمَّ اَخَذۡتُهُمۡ فَکَیۡفَ کَانَ نَکِیۡرِ (٤٤) 1
The denial of Moses has been mentioned in the passive voice (کُذِّبَ مُوۡسٰی), whereas the prophets that are referred to before him are mentioned with reference to their respective nations. The reason for this could be that Moses (sws) was never denied by his nation; he was denied by the Pharaoh and his people. Right before Muhammad (sws), it was he who was given the shari‘ah and it was he whose account could have been most known to the last prophet. For this reason, without any prior introduction, as a final word on the subject. it was stated that just before Muhammad (sws), Moses (sws) had been denied.
The word نَکِیۡرِ is actually نَکِیۡرِيِ. The ي has been stripped off and substituted by the vowel sound as its remnant. This is a conventional occurrence in the Arabic language in deference to the requisites of rhyme. Lexicographers have generally regarded نَکِیۡرِ to mean “denial.” I do not agree with this interpretation. It is evident from classical Arabic literature that it does not merely mean denial; it in fact refers to a denial punctuated with hate and aversion.
In these verses, the Prophet (sws) is assured that the way his nation is dealing with him is not the slightest different from how other nations dealt with their messenger. It is history repeating itself. The implication is that he is not at fault in any way and nor are his efforts lacking any preparation. He is impeccable in this matter. His nation is only following its predecessors. He should continue to do his work and leave these people to themselves.
The words فَاَمۡلَیۡتُ لِلۡکٰفِرِیۡنَ ثُمَّ اَخَذۡتُهُمۡ فَکَیۡفَ کَانَ نَکِیۡرِ refer to the fact that nations who denied their messengers were not immediately seized by God. They were given a considerably long period of respite. However, this respite did not induce them to reform themselves; it only increased their rebelliousness. So God then seized them and that too in a way that they were utterly wiped off the face of the earth. The Prophet (sws) is told that his nation too will meet this fate if they do not mend their ways.
فَکَاَیِّنۡ مِّنۡ قَرۡیَةٍ اَهۡلَکۡنٰهَا وَ هِیَ ظَالِمَةٌ فَهِیَ خَاوِیَةٌ عَلٰی عُرُوۡشِهَا وَ بِئۡرٍ مُّعَطَّلَةٍ وَّ قَصۡرٍ مَّشِیۡدٍ (٤٥)2
The expression قَصۡرٍ مَّشِیۡدٍ refers to huge fortified palaces. In accordance with linguistic principles, just as the adjective مُعَطَّلَةٍ qualifies بِئۡرٍ, similarly, a corresponding adjective for قَصۡر مَّشِیۡدٍ is suppressed due to this concomitant indication.
What is mentioned in the previous verse is borne evidence to in this verse through signs and vestiges in the lands Arab caravans would pass by. All these accounts are famously preserved in classical Arabic literature.
The word وَ هِیَ ظَالِمَةٌ is in the capacity of an accusative of state (hal). It has been explained at various instances that on such occasions injustice refers to injustice nations are themselves guilty of by being ungrateful to God’s favours and by adhering to polytheism. This is a reference to the fact that the destruction nations suffer is merely accidental or because of change of fortune, as is understood by the foolish. Such calamities are governed by moral principles. Nations become guilty of showing ingratitude to God and this injustice decimates their individual and collective morals. The consequence of all this is that first their glory is shattered and their existence is routed.
The words فَهِیَ خَاوِیَةٌ عَلٰی عُرُوۡشِهَا portray their situation. When huge buildings are razed to ground, their destruction begins with their roofs. Before they are deserted, these roofs became old and decrepit and fall down. After that, the walls become unsafe and are razed to ground because rains.
The expression بِئۡرٍ مُّعَطَّلَةٍ is coordinated to قَرۡیَةٍ. It may be kept in mind that because of water deficiency in Arabia, wells and fountains had great significance. People inhabited only the places where water was available and wells could be dug. As a result, the land around those wells and fountains would bustle with activity the most. Thus the expression “deserted wells” actually refers to the fact that all activity around them had ceased.
An adjective after قَصۡرٍ مَّشِیۡدٍ is suppressed, as pointed out earlier. This adjective should also portray desertion and disuse. Thus the complete meaning would be to the effect: How many grand and towering castles are lying deserted; in their balconies prominent chiefs would prostrate; but now they are only populated by nests of birds.
اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَتَکُوۡنَ لَهُمۡ قُلُوۡبٌ یَّعۡقِلُوۡنَ بِهَاۤ اَوۡ اٰذَانٌ یَّسۡمَعُوۡنَ بِهَا فَاِنَّهَا لَا تَعۡمَی الۡاَبۡصَارُ وَ لٰکِنۡ تَعۡمَی الۡقُلُوۡبُ الَّتِیۡ فِی الصُّدُوۡرِ (٤٦) 3
The implication of this verse is that God has left these remnants and signs intact in order that people observe them and learn a lesson so that their hearts are able to reflect and their ears are able to hear. This is because the real tragedy of this world is not that eyes become blind; it is in fact the blindness of hearts. The implication is that if a person loses eyesight but has a vibrant heart, he can still observe all realities in spite of being blind. However, if the eyes of the hearts turn blind, he is able to observe from his external eyes but understand nothing.
Here the mention of فِی الصُّدُوۡرِ with قُلُوۡبٌ shows that a word to the effect في الروؤس is suppressed after الۡاَبۡصَارُ. This style in which corresponding parts of a sentence are suppressed necessitates this. Here since people who lack insight are being described, it was essential that the heart be portrayed with respect to its locus: real blindness is the blindness of the heart and the rejecters of the messenger are inflicted by this blindness. People should not think that they can see if the eyes on their face are open because the radiance of insight in the eyes comes from the heart and the eyes of their hearts are totally blind.
It may be kept in mind that Arab poets would wail profusely at the remnants of their beloved’s residence. They would even fondly remember her stove and mill, weep over them and make others weep too. However, this was the ultimate that they could access. They never tried to look beyond this to learn a lesson from the ruins of their land that were conveying a thousand tales to them through their very existence. Similar is the case of our present day archaeologists. They have dug deep in the ground to discover rare artefacts and filled museums with them. However, their research is only centred around determining if a particular object discovered belongs to a five thousand year old civilization or a seven thousand year old one. The actual reality to which these objects and ruins point have neither been understood by them nor perhaps is there any such chance in the future. The irony is that it is for this very purpose that these signs and ruins were preserved by God because it is only through this reminder that people are equipped with insight.
وَ یَسۡتَعۡجِلُوۡنَكَ بِالۡعَذَابِ وَ لَنۡ یُّخۡلِفَ اللّٰهُ وَعۡدَهُ وَ اِنَّ یَوۡمًا عِنۡدَ رَبِّكَ کَاَلۡفِ سَنَةٍ مِّمَّا تَعُدُّوۡنَ (٤٧) 4
The implication of this verse is that people regard God’s calendar to be the same as theirs. Since these events have a specific time frame in His calendar which is much longer than that of human beings, they think that whatever they are being threatened with is fake since it is not materializing. The two calendars are vastly different and these people must realize this.
The count of years mentioned here to understand God’s calendar is more of a hypothetical example and the words “like a thousand years” are themselves pointing towards this. The actual reality of these days is known to God only. Just as this comparison occurs in the Qur’an, it also occurs in the Psalms and the Gospels. Thus it is stated:
But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day. (2 Peter, 3:8)
Just as the Qur’an mentions the creation of the heavens and the earth in six days, the Torah also does so. Surah al-Sajdah has stated the break up of stages of creation in each of these six days. Obviously, these days do not refer to earth days. These are the days of God whose length is only known to Him. Sufficient for us is the knowledge that God has created separate worlds and every world has a distinct and separate system. It would be incorrect to regard them as analogous to one another.
It is also evident from the Qur’an that in the world of God, there are certain days which are even longer. For example, the day in which the angels and Gabriel reach God’s presence is equal to fifty thousand earth years:
تَعۡرُجُ الۡمَلٰٓئِکَةُ وَ الرُّوۡحُ اِلَیۡهِ فِیۡ یَوۡمٍ کَانَ مِقۡدَارُهُ خَمۡسِیۡنَ اَلۡفَ سَنَةٍ. (70: 4)
The angels and the Spirit ascend towards Him in a Day the measure of which is fifty thousand years. (70:4)
Some people have interpreted the word “day” in the verse under discussion to refer to the Day of Judgement and the length of the day as a metaphor for the severity of its punishment. This interpretation is not only against the context but also parallel verses of the Qur’an. In particular, ascribing this interpretation to celebrated authorities like Ibn ‘Abbas (rta) and Mujahid is absolutely incorrect. However, after the explanation presented above, no need now remains to refute it.
وَ کَاَیِّنۡ مِّنۡ قَرۡیَةٍ اَمۡلَیۡتُ لَهَا وَ هِیَ ظَالِمَةٌ ثُمَّ اَخَذۡتُهَا وَ اِلَیَّ الۡمَصِیۡرُ (٤٨) 5
This verse is an answer to those who were asking to hasten the punishment: they are told that they must not show arrogance if they are being given respite from God. They will meet the fate mentioned in the verse if they continue with their ill-ways. They must also remember that the final return will be towards God. Everyone is destined to face Him in the Hereafter. Neither their companions and supporters nor their alleged deities and intercessors will help them.
قُلۡ یٰۤاَیُّهَا النَّاسُ اِنَّمَاۤ اَنَا لَکُمۡ نَذِیۡرٌ مُّبِیۡنٌ (٤٩) فَالَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ لَهُمۡ مَّغۡفِرَةٌ وَّ رِزۡقٌ کَرِیۡمٌ (٥٠) وَ الَّذِیۡنَ سَعَوۡا فِیۡۤ اٰیٰتِنَا مُعٰجِزِیۡنَ اُولٰٓئِكَ اَصۡحٰبُ الۡجَحِیۡمِ (٥١) 6
Consider the expression نَذِیۡرٌ مُّبِیۡنٌ (open warner). It was a convention among the Arabs that where a caravan stopped for a break, a person guarded that place while being stationed at a high spot. If he felt danger from around him, he would take off his clothes and become naked. He would declare that danger was lurking near after which all men would unsheathe their swords and get ready to defend. That person was called “the naked warner.” Since this expression was indecent and therefore inapt for a prophet, the Qur’an changed it into a decent one: “open warner.” However, here the insinuation here is “the naked warner.” Just as the naked warner would inform his nation of an imminent danger, the Prophet (sws) as an open warner should inform his people of this danger. Making them aware is all that he can do. Making them see it or protect them from it is not his responsibility. If even after these clear warnings they pay no heed, they themselves are responsible for the consequences. This is evident from the emphasis found in اِنَّمَاۤ.
Verses 50 and 51 under discussion actually form the content of the warning which the Prophet (sws) has been asked to deliver to his people in unequivocal terms. Though it begins with glad tidings for the believers, these tidings are actually a prelude to the warnings. This is because these verses are directed at the arrogant among the Quraysh. The glad tidings are an effective strike on their arrogance.
The words “honourable sustenance” (رِزۡقٌ کَرِیۡمٌ) is the consequence of forgiveness and a comprehensive expression for all the favours of Paradise.
The word مُعٰجِزة means to compete with one another to defeat someone. Here it refers to the efforts the disbelievers were undertaking to defeat the Prophet (sws).
وَ مَاۤ اَرۡسَلۡنَا مِنۡ قَبۡلِكَ مِنۡ رَّسُوۡلٍ وَّ لَا نَبِیٍّ اِلَّاۤ اِذَا تَمَنّٰۤی اَلۡقَی الشَّیۡطٰنُ فِیۡ اُمۡنِیَّتِه فَیَنۡسَخُ اللّٰهُ مَا یُلۡقِی الشَّیۡطٰنُ ثُمَّ یُحۡکِمُ اللّٰهُ اٰیٰتِهِ وَ اللّٰهُ عَلِیۡمٌ حَکِیۡمٌ (٥٢) 7
About تَمَنّٰۤی it is written:8 يطلق عند اهل العربية علي طلب حصول الشيء علي سبيل المحبة و علي الكلام الدال علي هذالطلب (in the opinion of experts of the Arabic language, this word means to lovingly desire something and it is also used for a discourse which corroborates this desire). I have referred to this citation because in my opinion this is the correct meaning of the word in the light of classical Arabic literature. Its various inflections have been used in the Qur’an on seven or eight occasions. From the same root is the word اُمۡنِیَّةٌ which is used both in its singular and plural forms on seven or eight occasions. At every place and in every form, its real essence exists. Its meaning is “to desire, to wish, to yearn, to show courage, to make an appeal or appease for a purpose.” Similarly, اُمۡنِیَّةٌ means wish, courage and appeal. I am unaware how people have inserted the meaning of “reading” in this word. I have been unable to find the word used in this meaning anywhere in classical Arabic literature even though this is a word abundantly used in Arabic. Some exegetes have cited a couplet to substantiate this meaning. However, in the first place what significance can a little known couplet have to deflect the meaning of a very well-known word from its common meaning. Moreover, this couplet too is a fabrication and I can prove it to be so. However, not much can be gained from prolonging a needless discussion. The fact that Ibn Manzur9 too has referred to this meaning of the word carries no significance in my opinion. In spite of acknowledging all his expertise, I have already referred to this shortcoming of his in the foreword of this exegesis that at times he cites the meaning of a word from linguists that lack corroborative evidence. Since, his lexicon is very highly regarded, those who are not critics of the language adopt such meanings even though until such meanings are not substantiated through linguistic usage, they have no importance. Summing up, it can be said that there is no possibility of regarding this word to mean recital or reading.
Now let us reflect on the meaning of the verse and its components.
By referring to the opponents’ race of outdoing one another mentioned in the previous verse, the Prophet (sws) is being assured that he is not the only person facing this situation. All prophets and messengers before him encountered similar circumstances. Whenever a prophet tried to take a step, showed courage in a matter or attempted to guide and reform people, mischief-mongers and miscreants tried to create hurdles in his way and defeat his whole enterprise. It may be kept in mind that whenever the Prophet (sws) would take a step to invite and call people to the religion of truth, Abu Lahab and Abu Jahal and their likes would follow him like a shadow to refute him.
Here the action taken by the Prophet to guide and reform his people is called تَمَنّٰۤی (to desire) and the effort put into it is called اُمۡنِیَّةٌ (desire, courage). The reason these words are used is to highlight the fact that the wish and desire of a prophet is to guide people to God and make them understand His revelations. In order to achieve this objective, he adopts all sorts of measures. However, devils always lie in ambush to hijack these efforts. As soon as they see a particular endeavour of the prophet succeeding they launch a propaganda against it. It may be kept in mind that the devils are at rest when they see that there is none to call people to the truth. However, as soon as they see that someone is raising this call, they sense danger for their future. It is then that they use all their guiles and lures to oppose it.
I have already explained the difference between a prophet (nabi) and a messenger (rasul) under verse 49 of Surah Al-i ‘Imran. By mentioning both words here, the purpose is to express the fact that no prophet or messenger is secure from this trial. In fact, it is an established practice of God regarding His prophets and messengers.
The word الشَّیۡطٰنُ here is used as a generic noun and refers to devils both among the jinn and men. In other words, both unite to defeat God’s envoys.
The expression اَلۡقَی الشَّیۡطٰنُ فِیۡۤ اُمۡنِیَّتِهِ refers to the fact that these devils create all sorts of impediments in the wishes and desires and in the plans and projects of a prophet and messenger; they raise objections, make accusations and indulge in mockery in order to obliterate the impact of the call of the truth.
Consider next the sentence: فَیَنۡسَخُ اللّٰهُ مَا یُلۡقِی الشَّیۡطٰنُ ثُمَّ یُحۡکِمُ اللّٰهُ اٰیٰتِهِ ٖ. The word نسخ means “to obliterate” and احکام means “to make someone persevere.” The implication is that prophets and messengers face this trial in accordance with an established practice of God, and their benefit, as will presently be explained, is reaped by the believers. Ultimately, this conflict between truth and evil ends in victory for the truth and utter decimation for evil.
The assurance sounded is further emphasized by the attributes of God mentioned at the end of the verse. If He makes the forces of good and evil come in conflict with one another and lets the devils create hurdle and mischief, then all this is governed by His knowledge and wisdom. For this reason, a prophet should fully trust God since whatever is going to happen will be based on His knowledge and wisdom and will ultimately be in favour of the truth.
This precise subject is discussed at other instances in the Qur’an as well. Here are some examples:
وَ کَذٰلِكَ جَعَلۡنَا لِکُلِّ نَبِیٍّ عَدُوًّا شَیٰطِیۡنَ الۡاِنۡسِ وَ الۡجِنِّ یُوۡحِیۡ بَعۡضُهُمۡ اِلٰی بَعۡضٍ زُخۡرُفَ الۡقَوۡلِ غُرُوۡرًا وَ لَوۡ شَآءَ رَبُّكَ مَا فَعَلُوۡهُ فَذَرۡهُمۡ وَ مَا یَفۡتَرُوۡنَ وَ لِتَصۡغٰۤی اِلَیۡهِ اَفۡـِٕدَةُ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَةِ وَ لِیَرۡضَوۡهُ وَ لِیَقۡتَرِفُوۡا مَا هُمۡ مُّقۡتَرِفُوۡنَ. )6: 113- 114)
And We have similarly made the devils among humans and the jinn to be the enemy of every prophet. In order to deceive one another, they keep inspiring falsehoods in one another. Had your Lord intended, they would never have been able to do this. And leave aside all their deception. God has given this opportunity so that it strengthens the faith of the believers and so that the hearts of those who deny the Hereafter are inclined towards it, and so that they are happy with it and earn whatever they intend to. (6:113-114)
These verses fully explain the verse of Surah al-Hajj under discussion. Readers may specially keep the words یُوۡحِیۡ بَعۡضُهُمۡ اِلٰی بَعۡضٍ زُخۡرُفَ الۡقَوۡلِ غُرُوۡرًا in mind. It depicts precisely the same meaning as اَلۡقَی الشَّیۡطٰنُ فِیۡۤ اُمۡنِیَّتِهِ of in the verse under discussion.
In Surah al-Furqan, it is stated:
وَ کَذٰلكَ جَعَلۡنَا لِکُلِّ نَبِیٍّ عَدُوًّا مِّنَ الۡمُجۡرِمِیۡنَ وَ کَفٰی بِرَبِّكَ هَادِیًا وَّ نَصِیۡرًا وَ قَالَ الَّذِیۡنَ کَفَرُوۡا لَوۡ لَا نُزِّلَ عَلَیۡهِ الۡقُرۡاٰنُ جُمۡلَةً وَّاحِدَةً کَذٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَ رَتَّلۡنٰهُ تَرۡتِیۡلًا وَ لَا یَاۡتُوۡنَكَ بِمَثَلٍ اِلَّا جِئۡنٰكَ بِالۡحَقِّ وَ اَحۡسَنَ تَفۡسِیۡرًا. (25: 31 – 33)
And in this way, We have made enemies from the wrongdoers for every prophet, and rest assured that your Lord is sufficient for guidance and help. And these disbelievers object: “Why was this Qur’an not revealed to him in a single instalment?” Thus have We done this so that We can strengthen your heart through this to bear this heavy burden and We have revealed it gradually in a thorough way. And whatever objection these people will raise, We shall let you know its correct answer and best interpretation. (25:31-33)
In afore-mentioned verses, an example of a satanic impediment is also mentioned: when a messenger of God presents the words of God before people, then in order to blame him, they raise the objection that if he is God’s messenger why does he not present to them the whole of the Qur’an; how can this be difficult for God? Their implication was that when he cannot do this, it only means that he himself is authoring it. He presents as much as he fabricates and wrongly ascribes it to God to create an impression.
I have explained this verse is detail to answer all questions and dispel all doubts that can arise about it. After this explanation, it is not needed to refute the narrative cited by our exegetes as an occasion of revelation for this verse. In the first place, as can be seen, it does not need any occasion for revelation; it is fully clear in its meaning and is in complete harmony with its preceding and succeeding verses. A further indiscretion in this regard is that this narrative is suspect both with regard to its content as well as its chain narration. It seems to be a mere fabrication by some un-Islamic elements. It was concocted to cast aspersions on the infallibility of prophets. Our exegetes – simpletons – are continuing to cite it in their books.
) لِّیَجۡعَلَ مَا یُلۡقِی الشَّیۡطٰنُ فِتۡنَةً لِّلَّذِیۡنَ فِیۡ قُلُوۡبِهِمۡ مَّرَضٌ وَّ الۡقَاسِیَةِ قُلُوۡبُهُمۡ وَ اِنَّ الظّٰلِمِیۡنَ لَفِیۡ شِقَاقٍ بَعِیۡدٍ (٥٣) وَّ لِیَعۡلَمَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ اَنَّهُ الۡحَقُّ مِنۡ رَّبِّكَ فَیُؤۡمِنُوۡا بِهِ فَتُخۡبِتَ لَهُ قُلُوۡبُهُمۡ وَ اِنَّ اللّٰهَ لَهَادِ الَّذِیۡنَ اٰمَنُوۡا اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ (٥٤) 10
These verses explain the wisdom behind why the miscreants and the devils launch an all out offensive against the call of truth whenever it is sounded in this world.
The word فِتۡنَۃ means “trial and test.” Obviously, if evil elements are not given a chance to use their guiles against the proponents of the truth, the two cannot be made distinct. Given the opportunity, the advocates of falsehood align themselves with the forces of evil and the proponents of the truth continue to adhere to the truth in spite of all the conspiracies hatched by the proponents of falsehood.
“Ailment” refers to the ailment of hypocrisy and the expression “who are hard-hearted” refers to the extreme enemies among the Jews and the Idolaters who had united to launch a counter-attack against the call of truth. It is stated that God has given this respite to falsehood and evil so that it becomes a trial and test for the hypocrites and the miscreants. They can do whatever they like against the truth and fulfil all their desires.
The words وَ اِنَّ الظّٰلِمِیۡنَ لَفِیۡ شِقَاقٍ بَعِیۡدٍ express sorrow at these wretched people: they have strayed so far in their opposition to the truth that there is no possibility for their return. Concealed in these words also is an indication for the Prophet (sws) that he should now leave these people to themselves. They are facing the established practice of God.
Consider next the words: وَّ لِیَعۡلَمَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ اَنَّهُ الۡحَقُّ مِنۡ رَّبِّكَ فَیُؤۡمِنُوۡا بِهِ فَتُخۡبِتَ لَهُ قُلُوۡبُهُمۡ. The verbs وَّ لِیَعۡلَمَ and فَیُؤۡمِنُوۡا بِهِ are used in their complete meaning and the knowledge referred to in اُوۡتُوا الۡعِلۡمَ is the knowledge of the Qur’an. Stated here is another underlying wisdom in evil being given respite: those have been given the knowledge of the Book become deeply acquainted with this knowledge. They fully get to know that this knowledge that they have acquired from the Prophet (sws) is the absolute truth and is from God. Moreover, this soundness of their knowledge also strengthens their faith and their hearts submit to God with full devotion and trust.
Here it needs to be kept in mind that the essence of a thing becomes evident from its opposite. If a person knows and believes in something but is not aware of what can be said in its criticism, then there is a chance that when he becomes aware of it, his belief in it is shaken and jolted. However, if this critique has come before people and they have still stuck to their belief by evaluating the criticism, then they have accepted a truth on the basis of their own insight. Then there is little chance that some adverse current may make them give up their stance. It is to create this insight in religion that God gives respite to evil in this world: the adversaries of the truth are afforded the opportunity to spill their venom against it so that those who accept it, do not blindly accept it; they accept it with full comprehension.
Obviously, those who have such depth in knowledge will never have blind faith too – which dwindles at every gust of wind. In fact, true and deep knowledge produces true and deep faith. With such faith is engendered the submission to God that is its essence and without which faith has no weight in the scales of God.
Just as it is said that the hypocrites and the miscreants have strayed so far that there is no chance of their returning to the truth, the last part of the verse gives glad tidings to the believers that the devils will try their best to lead them astray but the Almighty will not let their faith go waste. He will give them the urge to be guided to the straight path that leads him to his Lord. The words صِرَاطٍ مُّسۡتَقِیۡمٍ are undefined to express the importance and splendour of this path.
وَ لَا یَزَالُ الَّذِیۡنَ کَفَرُوۡا فِیۡ مِرۡیَةٍ مِّنۡهُ حَتّٰی تَاۡتِیَهُمُ السَّاعَةُ بَغۡتَةً اَوۡ یَاۡتِیَهُمۡ عَذَابُ یَوۡمٍ عَقِیۡمٍ (٥٥) اَلۡمُلۡكُ یَوۡمَئِذٍ لِّلّٰهِ یَحۡکُمُ بَیۡنَهُمۡ فَالَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ فِیۡ جَنّٰتِ النَّعِیۡمِ (٥٦) وَ الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِاٰیٰتِنَا فَاُولٰٓئِكَ لَهُمۡ عَذَابٌ مُّهِیۡنٌ (٥٧)11
Earlier, while praising the believers, it was stated that opposition of the enemies make the believers even more strongly believe that the warnings sounded by the Prophet (sws) are absolutely true. Stated now is what will happen when the promised doom they doubted arrives. The word عَقِیۡم means “impotent and infertile.” Thus in verse 29 of Surah al-Dhariyat, it is said قَالَتْ عَجُوْزٌ عَقِيْمٌ (she said: I am barren). From here, the meaning of being harmful and sinister was incorporated in it and it was also used for the stormy wind which will cause a horrific calamity and have no element of benefit in it. Hence the punishment that visited the people of the ‘Ad is expressed thus in verse 41of Surah al-Dhariyat: وَ فِي عَادٍ اذْ أرْسَلْنَا عَلَيْهِمُ الرِّيحَ العَقِيْمَ (and there is a great lesson for them in the nation of ‘Ad too when we sent them a baleful wind). In verse 19 of Surah al-Qamar the expression يَوْمٍ نَحْسٍ is used in precisely the same meaning.
The words اَلۡمُلۡكُ یَوۡمَئِذٍ لِّلّٰهِ ؕ یَحۡکُمُ بَیۡنَهُمۡ refer to the fact that if these people are only waiting for the Day of Judgment, they should remember that on the day all authority would rest with God. On that day, neither will their factions and groups be of benefit to them nor their alleged deities and intercessors. It will be a day of verdicts and there will be chance for people to do any deeds to earn reward. God will deliver the verdict and pronounce the victor and the vanquished and everyone will face the consequences of his deeds.
The last part of the verse is the declaration of the verdict itself. The evil doers will face a humiliating torment because they regarded themselves to be above and beyond the teachings of God’s messengers which is the worst form of arrogance. Owing to this arrogance, they are worthy of not only being punished but punished in a disgraceful way. It may be kept in mind that a punishment that is accompanied with humiliation increases its affect ten fold.
Section VI: Verses (58-76)
In these verses, Muslims are first affectionately consoled. They are the ones who, in order to save their faith, were migrating to various regions as a result of the wave of persecution let loose by the enemies of the truth. By referring to His own attributes, God has assured them that all this matter is in the hands of God; He sees and hears everything. Just as a dead piece of earth is revived through rain and becomes brimming with life, in a similar way, the rain of mercy will drench them and they will be overcome with jubilation. The reason God is giving their enemies respite is that He is very merciful to His servants. He is not hasty in punishing people. However, His respite has a limit. If they do not duly value it, they will see its fate.
After this, the Prophet (sws) is addressed and told that his enemies will continue to adhere to their ill-ways; he should consign their matter to God and ignore them. Soon the day will come when God decides their fate. When it comes, their deities – against whom they were not prepared to hear a single word – will not be of any avail to them. If they are angered at this, then let it be; the Prophet (sws) should clearly communicate to them that all their deities combined do not even have the power to create a fly, and cannot even recover a thing a fly snatches away from them. The Prophet (sws) is also asked to make these foolish people understand that neither are the angels God’s daughters nor His partners; They are His servants. From among them, God selects His envoys just as He does so from among human beings. These people should be further told that they are always under God’s control. It is only He Who is the fountainhead and decider of all affairs.
Readers may now proceed to study these verses in the light of this discussion.
Text and Translation
وَ الَّذِیۡنَ هَاجَرُوۡا فِیۡ سَبِیۡلِ اللّٰهِ ثُمَّ قُتِلُوۡۤا اَوۡ مَاتُوۡا لَیَرۡزُقَنَّهُمُ اللّٰهُ رِزۡقًا حَسَنًا وَ اِنَّ اللّٰهَ لَهُوَ خَیۡرُ الرّٰزِقِیۡنَ (٥٨) لَیُدۡخِلَنَّهُمۡ مُّدۡخَلًا یَّرۡضَوۡنَهُ وَ اِنَّ اللّٰهَ لَعَلِیۡمٌ حَلِیۡمٌ (٥٩) ذٰلِكَ وَ مَنۡ عَاقَبَ بِمِثۡلِ مَا عُوۡقِبَ بِهِ ثُمَّ بُغِیَ عَلَیۡهِ لَیَنۡصُرَنَّهُ اللّٰهُ اِنَّ اللّٰهَ لَعَفُوٌّ غَفُوۡرٌ (٦٠) ذٰلِكَ بِاَنَّ اللّٰهَ یُوۡلِجُ الَّیۡلَ فِی النَّهَارِ وَ یُوۡلِجُ النَّهَارَ فِی الَّیۡلِ وَ اَنَّ اللّٰهَ سَمِیۡعٌ بَصِیۡرٌ (٦١) ذٰلِكَ بِاَنَّ اللّٰهَ هُوَ الۡحَقُّ وَ اَنَّ مَا یَدۡعُوۡنَ مِنۡ دُوۡنِه هُوَ الۡبَاطِلُ وَ اَنَّ اللّٰهَ هُوَ الۡعَلِیُّ الۡکَبِیۡرُ (٦٢) اَلَمۡ تَرَ اَنَّ اللّٰهَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً ۫ فَتُصۡبِحُ الۡاَرۡضُ مُخۡضَرَّةً اِنَّ اللّٰهَ لَطِیۡفٌ خَبِیۡرٌ (٦٣) لَهُ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ وَ اِنَّ اللّٰهَ لَهُوَ الۡغَنِیُّ الۡحَمِیۡدُ (٦٤) اَلَمۡ تَرَ اَنَّ اللّٰهَ سَخَّرَ لَکُمۡ مَّا فِی الۡاَرۡضِ وَ الۡفُلۡكَ تَجۡرِیۡ فِی الۡبَحۡرِ بِاَمۡرِهِ وَ یُمۡسِكُ السَّمَآءَ اَنۡ تَقَعَ عَلَی الۡاَرۡضِ اِلَّا بِاِذۡنِهِ اِنَّ اللّٰهَ بِالنَّاسِ لَرَءُوۡفٌ رَّحِیۡمٌ (٦٥) وَ هُوَ الَّذِیۡۤ اَحۡیَاکُمۡ ثُمَّ یُمِیۡتُکُمۡ ثُمَّ یُحۡیِیۡکُمۡ اِنَّ الۡاِنۡسَانَ لَکَفُوۡرٌ (٦٦) لِکُلِّ اُمَّةٍ جَعَلۡنَا مَنۡسَکًا هُمۡ نَاسِکُوۡهُ فَلَا یُنَازِعُنَّكَ فِی الۡاَمۡرِ وَ ادۡعُ اِلٰی رَبِّكَ اِنَّكَ لَعَلٰی هُدًی مُّسۡتَقِیۡمٍ (٦٧) وَ اِنۡ جٰدَلُوۡكَ فَقُلِ اللّٰهُ اَعۡلَمُ بِمَا تَعۡمَلُوۡنَ (٦٨) اَللّٰهُ یَحۡکُمُ بَیۡنَکُمۡ یَوۡمَ الۡقِیٰمَةِ فِیۡمَا کُنۡتُمۡ فِیۡهِ تَخۡتَلِفُوۡنَ (٦٩) اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰهَ یَعۡلَمُ مَا فِی السَّمَآءِ وَ الۡاَرۡضِ اِنَّ ذٰلِكَ فِیۡ کِتٰبٍ اِنَّ ذٰلِكَ عَلَی اللّٰهِ یَسِیۡرٌ (٧٠) وَ یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ مَا لَمۡ یُنَزِّلۡ بِهِ سُلۡطٰنًا وَّ مَا لَیۡسَ لَهُمۡ بِهِ عِلۡمٌ وَ مَا لِلظّٰلِمِیۡنَ مِنۡ نَّصِیۡرٍ (٧١) وَ اِذَا تُتۡلٰی عَلَیۡهِمۡ اٰیٰتُنَا بَیِّنٰتٍ تَعۡرِفُ فِیۡ وُجُوۡهِ الَّذِیۡنَ کَفَرُوا الۡمُنۡکَرَ یَکَادُوۡنَ یَسۡطُوۡنَ بِالَّذِیۡنَ یَتۡلُوۡنَ عَلَیۡهِمۡ اٰیٰتِنَا قُلۡ اَفَاُنَبِّئُکُمۡ بِشَرٍّ مِّنۡ ذٰلِکُمۡ اَلنَّارُ وَعَدَهَا اللّٰهُ الَّذِیۡنَ کَفَرُوۡا وَ بِئۡسَ الۡمَصِیۡرُ (٧٢) یٰۤاَیُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسۡتَمِعُوۡا لَهُ اِنَّ الَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰهِ لَنۡ یَّخۡلُقُوۡا ذُبَابًا وَّ لَوِ اجۡتَمَعُوۡا لَهُ وَ اِنۡ یَّسۡلُبۡهُمُ الذُّبَابُ شَیۡئًا لَّا یَسۡتَنۡقِذُوۡهُ مِنۡهُ ضَعُفَ الطَّالِبُ وَ الۡمَطۡلُوۡبُ (٧٣) مَا قَدَرُوا اللّٰهَ حَقَّ قَدۡرِهِ اِنَّ اللّٰهَ لَقَوِیٌّ عَزِیۡزٌ (٧٤) اَللّٰهُ یَصۡطَفِیۡ مِنَ الۡمَلٰٓئِكَةِ رُسُلًا وَّ مِنَ النَّاسِ اِنَّ اللّٰهَ سَمِیۡعٌ بَصِیۡرٌ (٧٥) یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡهِمۡ وَ مَا خَلۡفَهُمۡ وَ اِلَی اللّٰهِ تُرۡجَعُ الۡاُمُوۡرُ (٧٦)
And the people who migrated in the way of God, then were killed or died a natural death, God shall bless them with a good sustenance. And indeed it is God Who provides the best sustenance. He shall admit them to a place with which they shall be pleased and satisfied. And God is indeed knowledgeable and gracious. (58-59)
Hear this thing and moreover he who took revenge equal to what afflicted him, then he is subjected to oppression, God shall definitely help him. Indeed, God is Forgiving, Merciful. (60)
This will happen because it is God Who makes the night enter the day and the day enter the night and God hears all and sees all. This will also happen also because God is the real deity and those which they invoke besides God are all false. And indeed God alone is the Supreme, the Greatest. (61-62)
Do you not see that it is God Who sends down water from the heavens; then, through it, the earth becomes lush green? Indeed, God is very discerning, well-aware. In His control is whatever is in the heavens and whatever is in the earth. And only God is self-sufficient and worthy of praise. (63-64)
Do you not see that God has put the things of the earth to your service and the ship also? It sails in the sea at His bidding. And He is holding the sky lest it should fall down on the earth, except at His directive. Indeed, God is very gracious to people and very merciful. And it is He Who has given life to you. Then He gives death to you; then He shall bring you back to life. Indeed, a human being is very ungrateful. (65-66)
And We have prescribed a path for each community; so they will tread on it alone. Then they must not be able to dispute with you in any way in this matter. And keep calling towards your Lord. Indeed, it is you who is on the straight path. And if they argue with you, tell them: God very well knows what you are doing. God will decide between you on the Day of Judgement in what you are differing. Do you not know that whatever is in the heavens and the earth is in God’s knowledge? All these things are written in a register. Indeed, this is very easy for God. (67-70)
And they worship besides God those things about which God has revealed no sanction and nor do they have any knowledge about them. And no one will be the helper of these unjust people. And when Our clear revelations are recited before them, you see revulsion on the faces of these disbelievers. It is as if they will attack those who are reciting Our revelations to them. Tell them: Should I inform you of a thing of greater revulsion than this? It is Hell! God has promised it to these people who have disbelieved and what an evil abode it is! (71-72)
People, an example is cited: So, listen to it attentively. Those who you invoke besides God cannot even create a fly in spite of all of them trying to. And if a fly snatches something from them, they cannot even protect it. Those who desire and that what they desire are both frail. They have not recognized the importance of God the way it should be. Indeed, God is powerful, dominant upon all. (73-74)
God selects His messengers from the angels the way He does from human beings. Indeed, God hears and sees all. He knows what is behind and before them, and all matters turn to Him only. (75-76)
Explanation
وَ الَّذِیۡنَ هَاجَرُوۡا فِیۡ سَبِیۡلِ اللّٰهِ ثُمَّ قُتِلُوۡۤا اَوۡ مَاتُوۡا لَیَرۡزُقَنَّهُمُ اللّٰهُ رِزۡقًا حَسَنًا وَ اِنَّ اللّٰهَ لَهُوَ خَیۡرُ الرّٰزِقِیۡنَ (٥٨)12
This verse is connected to the glad tidings given earlier gives further glad tidings to those oppressed Muslims who were forced to migrate from Makkah to protect their faith as a result of a wave of persecution let loose by the disbelievers of the Quraysh.
It has been mentioned in verse 169 of Surah Al-i ‘Imran that those who die for the cause of God are alive and receive sustenance from Him in the life of Barzakh (بَلْ اَحْیَآءٌ عِنْدَ رَبِّهِمْ یُرْزَقُوْنَۙ). The same glad tidings are given here to people who migrate from their homes and die on the way though they are not killed. In other words, not merely being killed for this cause is martyrdom, even a natural death also has the same status. The word رِزۡق comprehensively signifies all the favours and blessings of God and should not be confined in its meaning. When it is said that God provides the best sustenance, who can even imagine what He will provide those who left their homes and all they had for His cause?
لَیُدۡخِلَنَّهُمۡ مُّدۡخَلًا یَّرۡضَوۡنَهُ وَ اِنَّ اللّٰهَ لَعَلِیۡمٌ حَلِیۡمٌ (٥٩)13
The word یَّرۡضَوۡنَهُ encompasses a whole world of meaning. In other words, a person who leaves his home for the cause of God and dies during this migration, he should rest assured that he will be admitted into a place where not only all his hopes will be fulfilled but he will also be given so much more that he cannot even imagine in this world.
The attributes of God mentioned imply that such people should rest assured that whatever they are going through at the hands of the enemies of the truth is in God’s knowledge. However, since besides being knowledgeable, He is also gracious, He does not immediately seize His enemies. In fact, He gives them full opportunity to mend their ways. But these people must remember that one day this respite will end and they will be brought to justice.
ذٰلِكَ وَ مَنۡ عَاقَبَ بِمِثۡلِ مَا عُوۡقِبَ بِهِ ثُمَّ بُغِیَ عَلَیۡهِ لَیَنۡصُرَنَّهُ اللّٰهُ ؕ اِنَّ اللّٰهَ لَعَفُوٌّ غَفُوۡرٌ (٦٠) 14
The word ذٰلِکَ is the substitute of a whole sentence, as has been explained under verse 30 earlier. The implication is that what has been said is not something perfunctory in nature. It is a profound reality. Friends and foes alike must fully hear this. Moreover, it is now declared that if the oppressed Muslims retaliate on equal footing to defend their life and wealth, they have this permission. And, if after this, they are further harassed, then their enemies must remember that God is surely going to help them.
In the expression وَ مَنۡ عَاقَبَ بِمِثۡلِ مَا عُوۡقِبَ بِهِ, is used in deference to mujanasah as in دِنَّاهُمْ كَمَا دَانُوْا and جَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا. The words ثُمَّ بُغِیَ عَلَیۡهِ show that if because of some defensive measure adopted by the Muslims, the disbelievers commit a further excess against them to dampen their courage so that in future they do no dare take a step to defend their persons and honour, then these disbelievers must remember and the believers must rest assured that God shall never let his happen. He shall definitely come to the rescue of His servants. The word “definitely” conceals a whole world of meaning borne testimony to by later incidents and by history. It may be kept in mind that these glad tidings were given to the Muslims at the time of migration. Later when they became a force in Madinah, these same words were stated very clearly. Readers may look up what is written under verses 39-40.
The sentence “indeed, God is Forgiving, Merciful” has a special import here. Since these glad tiding were given right at the time of migration, there was a chance that the oppressed Muslims take a hasty step in retaliation, whereas the appropriate time for this had not arrived as yet. For this reason, the Almighty has reminded them of His attributes of forgiveness and mercy. Even though Muslims have the right to protect their life, wealth and honour, however just as God Himself shows mercy to people in spite of their excesses, in a similar way Muslims too must exhibit this attitude to some extent. The time to nab these rebellious people is at hand. In other words, the implication is that God wants to see a reflection of His attributes in the Muslims.
ذٰلِكَ بِاَنَّ اللّٰهَ یُوۡلِجُ الَّیۡلَ فِی النَّهَارِ وَ یُوۡلِجُ النَّهَارَ فِی الَّیۡلِ وَ اَنَّ اللّٰهَ سَمِیۡعٌ بَصِیۡرٌ (٦١) 15
Stated in this verse is the argument in favour of the promise of divine help mentioned earlier. These foolish people wrongly think that God does not have any role in the affairs of this universe. He in fact controls everything. It is He Who makes the day enter into the night and vice versa and He is also one who hears and sees all. In other words He is not deaf and blind as to be unaware of the mischief caused by the wrongdoers. Thus when He is the actual controller and also sees and hears all, how can He remain detached from the governance of this universe? It is essential that He help those who want to reform this world against those who are creating disorder in it. How can this be difficult for Him at all when He is able to admit the night into the day and the day into the night – something which everyone is observing through his eyes. Without any bother, He can surely obliterate the darkness of disbelief and make the world shine with the radiance of faith.
ذٰلِكَ بِاَنَّ اللّٰهَ هُوَ الۡحَقُّ وَ اَنَّ مَا یَدۡعُوۡنَ مِنۡ دُوۡنِه هُوَ الۡبَاطِلُ وَ اَنَّ اللّٰهَ هُوَ الۡعَلِیُّ الۡکَبِیۡرُ (٦٢)16
Stated in this verse is the second argument: no one should remain under the misconception that these enemies too have someone to help them. It is only God Who has full control of this universe. All those whom these people invoke besides Him are baseless and a mere deception; in fact, they are their own fabrications. God is exalted and mighty. How can these stones and idols be equated with Him? The foolish who worship them as deities are totally unaware of His majesty.
اَلَمۡ تَرَ اَنَّ اللّٰهَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً ۫ فَتُصۡبِحُ الۡاَرۡضُ مُخۡضَرَّةً اِنَّ اللّٰهَ لَطِیۡفٌ خَبِیۡرٌ (٦٣) 17
The words اَلَمۡ تَرَ are meant to address each and every individual of a group separately. In the previous verses, the Almighty has substantiated His promise of help through His attributes. In this verse, the testimony of the world around human beings is also added to His attributes. The implication is that keeping in view the current adverse circumstances no one should think that God’s help is improbable. Not every one can understand how God’s mercy will manifest itself and when it will do so. People see how a land has become dry and desolate with no signs of plant life in it nor any chance of rain. However, when God wants, His winds bring forth clusters upon clusters of clouds. Then within the blink of any eye the land becomes drenched with water and becomes lush green. In a similar way, whenever God wants He will send clouds of help to His people even if the apparent circumstances are not conducive.
The attributes of God mentioned at the end of the verse have a very subtle implication. God is very discerning (لَطِیۡفٌ), He makes His plans materialize in a way that no one has any inkling of them. Since He is well-aware (خَبِیۡرٌ), He has knowledge of the past as well as the future, whereas people only have knowledge of the apparent.
لَهُ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ وَ اِنَّ اللّٰهَ لَهُوَ الۡغَنِیُّ الۡحَمِیۡدُ (٦٤) 18
This verse reinforces what is said earlier: everything in the heavens and the earth belongs to Him and is under His control. Hence who can impede His intentions from materializing? The attributeالۡحَمِیۡدُ (worthy of praise) is meant to qualify the attribute الۡغَنِیُّ (self-sufficient). The reason was dispel any hopelessness in people because of God being self-sufficient; they should hope that in spite of being self-sufficient, He is benevolent to His people. In spite of being aloof, He is with everyone.
اَلَمۡ تَرَ اَنَّ اللّٰهَ سَخَّرَ لَکُمۡ مَّا فِی الۡاَرۡضِ وَ الۡفُلۡكَ تَجۡرِیۡ فِی الۡبَحۡرِ بِاَمۡرِهِ وَ یُمۡسِكُ السَّمَآءَ اَنۡ تَقَعَ عَلَی الۡاَرۡضِ اِلَّا بِاِذۡنِهِ اِنَّ اللّٰهَ بِالنَّاسِ لَرَءُوۡفٌ رَّحِیۡمٌ (٦٥)19
The implication of this verse is that the respite given to human beings in this world is God’s favour and blessing. Everything of the heavens and earth is serving them – without which they cannot survive – at God’s behest. All things will rebel against human beings and become their enemies were it not so for God’s directive. As an example, the sailing of the ship in the sea is cited. It does so because God has put it in their service; otherwise, it would drown in the blink of any eye. Similar is the case of the sky. Had God not held it, it would have fallen down upon them. An annexing noun to the effect مخافة (lest) is suppressed beforeاَنۡ .
The last part of the verse اِنَّ اللّٰهَ بِالنَّاسِ لَرَءُوۡفٌ رَّحِیۡمٌ implies that all these phenomena bear witness that whatever human beings have in this world is not because of their own knowledge and scientific advancements. It is purely due to God’s mercy and favour. If the Almighty just displaces a single building block of this universe, the whole of its edifice will be razed to ground.
The tone of this verse is worthy of note: the threat it harbours for the rebellious elements of the Quraysh is evident from every word. The implication is that they should not hastily demand their punishment. If God is delaying it, it is not because of any difficulty He is facing; on the contrary, it is because of His mercy and favour so that they are able to benefit from this and mend their ways.
وَ هُوَ الَّذِیۡ اَحۡیَاکُمۡ ثُمَّ یُمِیۡتُکُمۡ ثُمَّ یُحۡیِیۡکُمۡ اِنَّ الۡاِنۡسَانَ لَکَفُوۡرٌ (٦٦) 20
This verse reminds them of the hereafter: if they do not face any torment in this world, how can they rest at peace; they still have to face the consequences of their deeds in the hereafter. Everyone has to return to God one day. It is He who has given life and it is He who gives death and then again He will give life. When creating the first time was not difficult for Him, how can it pose a difficulty the second time? The last part of the verse “indeed, a human being is very ungrateful” mentions the real reason for their rebelliousness: as far as the message of the Prophet (sws) and the Qur’an is concerned, it is totally clear and there cannot be any two opinions about it. It is these people who are very ungrateful. The word “human being” here refers to these rebellious opponents; however, to express aversion, they are not directly addressed; instead a general word is used. This style also encompasses regret and sorrow at their behaviour.
لِکُلِّ اُمَّةٍ جَعَلۡنَا مَنۡسَکًا هُمۡ نَاسِکُوۡهُ فَلَا یُنَازِعُنَّكَ فِی الۡاَمۡرِ وَ ادۡعُ اِلٰی رَبِّكَ اِنَّكَ لَعَلٰی هُدًی مُّسۡتَقِیۡمٍ (٦٧) 21
The word مَنۡسَک has been discussed under verse 34. Here it is used for ways of worship, the apparent form of divine law and its principles.
Earlier in this surah, it has been said that in that period the Jews and the Christians were openly siding with the Quraysh. In fact, it was they who were actually fuelling the whole debate. For this reason, the verse refers to them and says that God has prescribed a law for each community. The purpose of saying this was that they should worship God according to His law and when He makes a change in this law, they should whole heartedly accept it. This would make those who are sincere distinct from the rest. Thus in the time of each messenger, changes have been made in the outward form of the shari‘ah and the innovations fabricated by the innovators have also been reformed. Those who were seekers of the truth, accepted this reform with full sincerity. However, the single-track minded and slaves to traditions remained adamant on their view. Out of their bias for them, they began debating those who argued against these cherished traditions of theirs. The verse states that similar is the situation of the Prophet’s opponents: due to their stagnation and prejudice for their jahiliyyah customs, they are not prepared to give up the path they are treading. Therefore, the Prophet (sws) should no longer show concern for them. The words فَلَا یُنَازِعُنَّكَ فِی الۡاَمۡرِ imply that he should not give them any opportunity to engage in polemical debates with him. He should adhere to the straight path of his Lord and also invite them towards it. If they accept his call, it is fine; otherwise, he should leave them to themselves. Indeed, he is treading on the straight path. What harm can such a person incur from those who are treading the wrong path? With a little change of words, this subject has been brought up at other instances in the Qur’an. Here are a few examples.
At the end of the discussion on the qiblah in Surah al-Baqarah, it is said:
وَ لِکُلٍّ وِّجۡهَةٌ هُوَ مُوَلِّیۡهَا فَاسۡتَبِقُوا الۡخَیۡرٰتِ )2: 148)
And for each there is a fixed a direction towards which it turns. So, excel in the direction of virtues. (2:148)
In Surah al-Ma’idah, it is stated:
لِکُلٍّ جَعَلۡنَا مِنۡکُمۡ شِرۡعَةً وَّ مِنۡهَاجًا وَ لَوۡ شَآءَ اللّٰهُ لَجَعَلَکُمۡ اُمَّةً وَّاحِدَةً وَّ لٰکِنۡ لِّیَبۡلُوَکُمۡ فِیۡ مَاۤ اٰتٰىکُمۡ فَاسۡتَبِقُوا الۡخَیۡرٰتِ (5: 48)
For each of you, We have ordained a rule and path. And had God pleased, He could have made you one community, but He wanted to try you by whatever He has blessed you with. So, try to outdo one another in good deeds. (5:48)
Readers may look up the explanation of these verses. I have tried to fully elaborate under them that these verses do not portray any tolerance for the Jews and Christians, as some people have understood. They actually express and declare aversion against them.
وَ اِنۡ جٰدَلُوۡكَ فَقُلِ اللّٰهُ اَعۡلَمُ بِمَا تَعۡمَلُوۡنَ (٦٨) اَللّٰهُ یَحۡکُمُ بَیۡنَکُمۡ یَوۡمَ الۡقِیٰمَةِ فِیۡمَا کُنۡتُمۡ فِیۡهِ تَخۡتَلِفُوۡنَ (٦٩)22
The Prophet (sws) is advised here not to give others a chance to engage in polemical debate with him. However, in spite of this attitude of his, if they take the initiative in this regard, then he should try to ward them off by saying that God will decide between them on the Day of Judgement. He is fully aware of what these disbelievers are doing. In other words, the Prophet (sws) should ignore them and consign their matter to God. They are intentionally playing mischief and are not ones who can be persuaded through reasoning.
اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰهَ یَعۡلَمُ مَا فِی السَّمَآءِ وَ الۡاَرۡضِ اِنَّ ذٰلِكَ فِیۡ کِتٰبٍ اِنَّ ذٰلِكَ عَلَی اللّٰهِ یَسِیۡرٌ (٧٠) 23
Though this verse addresses the Prophet (sws), however the rebuke found in every word of it is directed at his adversaries. When God is so well-informed that He knows that is in the heavens and the earth, the Prophet (sws) should consign their matter to Him. He will deal with them. The words “all these things are written in a register” augment the threat already sounded. Their implication is that no one should think that all these are baseless warnings; everyone should know that God has a written record of every person’s deeds. It has been intricately compiled. Moreover, no one should think that who can preserve the details of every person in such a minute way. This might be a tall order for everyone but, as the last part of the verse says, this is something very easy for God.
وَ یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ مَا لَمۡ یُنَزِّلۡ بِهِ سُلۡطٰنًا وَّ مَا لَیۡسَ لَهُمۡ بِهِ عِلۡمٌ وَ مَا لِلظّٰلِمِیۡنَ مِنۡ نَّصِیۡرٍ (٧١) 24
This verse clears another misconception. The day God will deliver His verdict with justice none will be able to help the unjust. The deities and intercessors they associate with God are baseless. Neither has God sanctioned them nor do they have any knowledge regarding this matter. If someone associates someone with God without His permission, then this is tantamount to fabricating a lie against God, which is an act of greatest injustice. Regarding someone to be a deity without any logical or natural argument to support this claim is like following conjecture and conjecture can never replace knowledge and the truth.
) وَ اِذَا تُتۡلٰی عَلَیۡهِمۡ اٰیٰتُنَا بَیِّنٰتٍ تَعۡرِفُ فِیۡ وُجُوۡهِ الَّذِیۡنَ کَفَرُوا الۡمُنۡکَرَ یَکَادُوۡنَ یَسۡطُوۡنَ بِالَّذِیۡنَ یَتۡلُوۡنَ عَلَیۡهِمۡ اٰیٰتِنَا قُلۡ اَفَاُنَبِّئُکُمۡ بِشَرٍّ مِّنۡ ذٰلِکُمۡ اَلنَّارُ وَعَدَهَا اللّٰهُ الَّذِیۡنَ کَفَرُوۡا وَ بِئۡسَ الۡمَصِیۡرُ (٧٢) 25
The verb یَسۡطُوۡنَ means “to attack someone.”
The implication is that though they do not have any reasoning in favour of their deities but in spite of this such is their bias against monotheism that when they are presented with lucid arguments in its favour, they writhe in frenzy and their faces convulse in anger and it looks as if they will attack those who recite these revelations before them. It is stated that if these people are so infuriated at them, they should be informed by the Prophet (sws) of a thing that will distort their faces even more and they shall necessarily face it: the fire of Hell and it is a very evil abode.
) یٰۤاَیُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسۡتَمِعُوۡا لَهُ اِنَّ الَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰهِ لَنۡ یَّخۡلُقُوۡا ذُبَابًا وَّ لَوِ اجۡتَمَعُوۡا لَهُ وَ اِنۡ یَّسۡلُبۡهُمُ الذُّبَابُ شَیۡئًا لَّا یَسۡتَنۡقِذُوۡهُ مِنۡهُ ضَعُفَ الطَّالِبُ وَ الۡمَطۡلُوۡبُ (٧٣) 26
This verse depicts the baselessness of their deities with a powerful example.
The last sentence “those who desire and that what they desire are both frail” subtly refers to the fact that if a person regards someone to be a deity, it is because this is a remedy to his own frailty. However, these foolish people have set up deities which are more helpless than these people themselves. They seek help from the helpless.
مَا قَدَرُوا اللّٰهَ حَقَّ قَدۡرِهِ اِنَّ اللّٰهَ لَقَوِیٌّ عَزِیۡزٌ (٧٤) 27
The verse implies that these people have not given due importance to God’s majesty and might. He is not someone helpless like their deities. On the contrary, He is very powerful and dominant. He is fully capable of implementing His intentions and no one can dare impede them.
اَللّٰهُ یَصۡطَفِیۡ مِنَ الۡمَلٰٓئِكَةِ رُسُلًا وَّ مِنَ النَّاسِ اِنَّ اللّٰهَ سَمِیۡعٌ بَصِیۡرٌ (٧٥) 28
The verse implies that it is sheer naivety of these people that they have started to worship angels considering them to be daughters of God. Angels are not His daughters or partners. They are in fact His servants. Their only status is that some special ones among them are selected as His envoys and sent to His messengers.
The attributes of God mentioned at the end simultaneously refer to two important realities. Firstly, since God hears and sees all, what need does He have to make anyone His partner? Secondly, when God has these attributes, He is also watching over the obligations of the angels – they dare not exceed the prescribed bounds in the slightest way.
یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡهِمۡ وَ مَا خَلۡفَهُمۡ وَ اِلَی اللّٰهِ تُرۡجَعُ الۡاُمُوۡرُ (٧٦)28
Whatever is behind and after these angels is in God’s knowledge. For this reason, they can neither increase God’s knowledge in any way nor can any of their words and deeds escape God’s eyes. They are not in a position to claim a piece of knowledge that God does not have. All matters are presented before God. They are neither presented before the angels nor will they ever be. On the contrary, reports of the tasks assigned to these angels are presented before God.
Section VII Verses (77-78)
These are the concluding verses of the surah. In the previous verses, the disbelievers of the Quraysh were proven as traitors and deceivers and thereby unworthy of being the custodians of the House of God and heirs to Abraham’s legacy. At the same time, it was indicated that the real worthy custodians of this House of God were the Muslims who had been expelled from there. They had also been given the authority to wage jihad to liberate the House of God from their occupation and cleanse it from filth. Now, in these verses, Muslims are being guided to directives that are essential to fulfil the requisites of this great responsibility.
Text and Translation
یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوا ارۡکَعُوۡا وَ اسۡجُدُوۡا وَ اعۡبُدُوۡا رَبَّکُمۡ وَ افۡعَلُوا الۡخَیۡرَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ (٧٧)وَ جَاهِدُوۡا فِی اللّٰهِ حَقَّ جِهَادِهِ هُوَ اجۡتَبٰىکُمۡ وَ مَا جَعَلَ عَلَیۡکُمۡ فِی الدِّیۡنِ مِنۡ حَرَجٍ مِلَّةَ اَبِیۡکُمۡ اِبۡرٰهِیۡمَ هُوَ سَمّٰىکُمُ الۡمُسۡلِمِیۡنَ مِنۡ قَبۡلُ وَ فِیۡ هَذَا لِیَکُوۡنَ الرَّسُوۡلُ شَهِیۡدًا عَلَیۡکُمۡ وَ تَکُوۡنُوۡا شُهَدَآءَ عَلَی النَّاسِ فَاَقِیۡمُوا الصَّلٰوةَ وَ اٰتُوا الزَّکٰوةَ وَ اعۡتَصِمُوۡا بِاللّٰهِ هُوَ مَوۡلٰىکُمۡ فَنِعۡمَ الۡمَوۡلٰی وَ نِعۡمَ النَّصِیۡرُ (٧٨)
Believers! Keep kneeling and prostrating before your Lord and worshipping Him and do righteous deeds that you may succeed. And strive in the way of God in the most befitting way. It is He Who has selected you and not placed any constraint on you regarding religion. He has chosen the community of your father – Abraham – for you. It was he who had earlier named you Muslim and in this Qur’an also your name is Muslim so that the messenger bears witness to God’s religion before you and you bear witness to it before other people. So, be diligent in the prayer and pay zakah and hold on strongly to God. He only is your guardian. So, what a good guardian and what a good helper! (77-78)
Explanation
یٰۤاَیُّهَا الَّذِیۡنَ اٰمَنُوا ارۡکَعُوۡا وَ اسۡجُدُوۡا وَ اعۡبُدُوۡا رَبَّکُمۡ وَ افۡعَلُوا الۡخَیۡرَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ (٧٧)ٛ30
Earlier, as has been indicated, the requisites of the position of leadership were being stated, glad tidings of which are mentioned in this surah. This position is a great privilege and also a great responsibility. For this reason, kneeling and prostrating were mentioned the foremost. They actually signify the prayer. However, as pointed out under verse 112 of Surah Tawbah, when a prayer is mentioned in this way, the purpose is to also refer to attention and focus during the prayer. Also specially alluded to is the tahajjud prayer adhering to which is essential to become worthy of great responsibilities. Since, as just indicated, this is an occasion of both of privilege and responsibility, expressing gratitude and becoming worthy of the responsibility were other reasons for urging Muslims to show diligence in the prayer. Readers are advised to look up verse 41 of this surah in which Muslims are informed of the responsibilities of the custodianship of the Haram and what does their Lord expect of them after entrusting them with this position of leadership.
The words وَ اعۡبُدُوۡا رَبَّکُمۡ (keep worshipping Him) mention the specific after the general. Worship also encompasses obedience. In other words, what is required is worshipping and showing obedience to Him in all spheres of life.
The words وَ افۡعَلُوا الۡخَیۡرَ (and do righteous deeds) are even more general. The implication is that they should do more virtuous deeds. These deeds refer to ones which are not obligatory but are highly recommended and rewarding as a result. They have a great role in shaping the character of a person.
The last part لَعَلَّکُمۡ تُفۡلِحُوۡنَ (that you may succeed) implies that if Muslims are diligent in doing all these deeds, they will become capable enough to be given the position of authority in the land that they are being promised. This will also make them worthy of success in the hereafter.
وَ جَاهِدُوۡا فِی اللّٰهِ حَقَّ جِهَادِهِ هُوَ اجۡتَبٰىکُمۡ وَ مَا جَعَلَ عَلَیۡکُمۡ فِی الدِّیۡنِ مِنۡ حَرَجٍ مِلَّةَ اَبِیۡکُمۡ اِبۡرٰهِیۡمَ هُوَ سَمّٰىکُمُ الۡمُسۡلِمِیۡنَ مِنۡ قَبۡلُ وَ فِیۡ هَذَا لِیَکُوۡنَ الرَّسُوۡلُ شَهِیۡدًا عَلَیۡکُمۡ وَ تَکُوۡنُوۡا شُهَدَآءَ عَلَی النَّاسِ فَاَقِیۡمُوا الصَّلٰوةَ وَ اٰتُوا الزَّکٰوةَ وَ اعۡتَصِمُوۡا بِاللّٰهِ هُوَ مَوۡلٰىکُمۡ فَنِعۡمَ الۡمَوۡلٰی وَ نِعۡمَ النَّصِیۡرُ (٧٨)31
The verse begins with directing Muslims to strive for the cause of God with their lives and their resources. This is in tandem to the preparation they were earlier required to make regarding their conduct. Here the word jihad does not refer to war for that is dependent on certain conditions. It has already been mentioned in verse 38-41 earlier. Here it refers to striving for the cause of God through all possible means a person can muster for the purpose of making His word superior.
The expression فِي اللّٰهِ is actually فِي سَبِيْلِ اللّٰهِ. The words “in the most befitting way” refer to the fact that this striving should not be half-hearted. It should be done in such a way that if it costs a person his life, he should be prepared for it.
The God Who is asking them to strive in this way is the one Who has chosen them for the responsibility of delivering His final message to mankind. This selection has been made by Him after relieving others whether they are the Quraysh or the Jews from this position. Hence they should rise to the occasion and do full justice to their selection of leading other nations of the world. Their determination and resolve should be exemplary. They are further told that there are no constraints in this religion for them the way they existed in the religion followed by the Jews. God out of His favour has protected this religion – which is based on human nature – from all such constraints and restrictions. The implication is that even though this is a heavy burden, but they are capable of lifting it.
This religion is the legacy of Abraham (sws) their forefather and whose legacy can be more cherished than his? It should be kept in mind that here the real addressees are the Ishmaelites who were not only the progeny of Abraham (sws), they were also very proud of this lineage.
A verb to effect وَاتَّبِعُوْا can be regarded to be suppressed before مِلَّةَ اَبِیۡکُمۡ or the verb اجۡتَبٰىکُمۡ can be regarded to encompass the meaning of another verb that suits the occasion. I prefer the latter construction in light of verse 2 of Surah al-Ma’idah (رَضيْتُ لَكُمُ الإِسْلامَ دِيْناً).
The words “it was he who had earlier named you Muslim and in this Qur’an also” indicate that this religion is the community of Abraham (sws). It was he who named them Muslims and then this same name was given to them in this final religion. Some scholars regard the antecedent of the pronoun ہُوَ to be God. However, in my opinion, it refers to the prayer of Abraham (sws) mentioned in verse 129 of Surah al-Baqarah: رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ اُمَّةً مُّسْلِمَةً لَّكَ (Our Lord! And make us obedient to you and institute from our progeny a Muslim nation). The purpose of referring to this name in this supplication is to encourage Muslims by informing them that they are the manifestation of their father’s prayer. Thus they should always keep this historical fact in mind.
It should not be misconstrued from the verse that the word Islam or Muslim was used by Abraham (sws) for the first time. Islam is the nature of all objects of this universe, as is indicated in verse 82 of Surah Al ‘Imran. All prophets have always followed Islam. The only thing is that Abraham (sws) had prayed that a community emerge from the progeny of Ishmael and named it Muslim. Thus when this community emerged, God gave it the same name.
What is discussed in لِیَکُوۡنَ الرَّسُوۡلُ شَهِیۡدًا عَلَیۡکُمۡ وَ تَکُوۡنُوۡا شُهَدَآءَ عَلَی النَّاسِ (so that the messenger bears witness to God’s religion before you and you bear witness to it before other people) has also been mentioned in verse 142 of Surah al-Baqarah thus: وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا (and similarly, We have made you an intermediate community so that you be witnesses to God’s religion before people, and the messenger be such a witness before you). The part of the verse under discussion refers to the purpose of selection: God has selected them after removing others from this position so that just as His messenger bears witness to His religion before them, they should bear witness to it before mankind until the Day of Judement. The nature of bearing this witness has been discussed under verse 143 of Surah al-Baqarah.
Verse 77 began with the mention of the prayer and the reason for this was indicated there. The surah now ends emphasizing the prayer and zakah with the words: “so, be diligent in the prayer and pay zakah and hold strongly to God. He only is your guardian; so, what a good guardian and what a good helper.” Here the directive to be adhere to the prayer and pay zakah is with reference to the responsibility of “bearing witness to God’s religion before mankind” imposed on this community. On these two pillars stands the whole edifice of religion.[32] As long as people follow them, religion will be followed, and vice versa.
There is no difference in the expressions وَ اعۡتَصِمُوۡا بِاللّٰهِ and وَ اعۡتَصِمُوۡا بِحَبْل اللّٰهِ. This is the remedy being suggested to the hardships that will be faced in this cause: they should adhere to their stance with full resolve and keep their Lord in remembrance and hold fast to His Book. Moreover, they should show full faith in His help because He is the best of Guardians and the best of Helpers.
With these words, the explanation of this surah comes to its completion. وَ اٰخِرُ دَعْوٰنَا اَنِ الْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِیْنَ (and our last words are that all gratitude is for God, Lord of the worlds).
Rahmanabad
6th July 1973
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1. And if these people are denying you, then this is nothing strange? Before them, the nation of Noah, the ‘Ad, the Thamud, the nation of Abraham, the nation of Lot and the people of Madyan have denied. And Moses too had been similarly denied. So I gave some reprieve to these disbelievers; then seized them. So, see how My curse was!
2. And how many a settlement have We destroyed while they showed injustice. So, now they are lying on their roofs. And how many useless wells and fortified palaces are left deserted.
3. Have these people not walked about in the land so that their hearts could have become such that they could have understood from them and ears could have become such that they could have listened from them because the eyes on the faces are not blind. In fact, those hearts become blind which are in the chests.
4. And these people are asking you to hasten the punishment, whereas God is One Who never breaks His promise. And one day of your Lord is equal in count to your one thousand years.
5. And how many a settlement We gave respite in spite of their oppression; then seized them and all have to return to Me alone.
6. Tell them: O People! I am only an open warner for you. Then those who accepted faith and did righteous deeds, for them is forgiveness and an honourable sustenance. And those who strive to oppose Our revelations, it is they who are the companions of Hell.
7. And whichever messenger or prophet We sent before you, then whenever he desired something, Satan caused disruption in his desire. Thus God obliterates the whisperings of Satan; then God strengthens His revelations and God is knowing and wise.
8. Al-Thanawi, Kashshaf istilahat al-funun, vol. 1, 509,
9. Ibn Manẓur, Lisan al-‘arab, vol. 15, 295.
10. This happens so that God makes these whisperings of Satan a means of trial for those who have an ailment in their hearts and who are hard-hearted. And indeed, these unjust people have gone very far in their hostility. And this also happens because those who have been given knowledge fully know that the truth is from your Lord. Thus, their faith should be strengthened on it and their hearts bow down before it. And God shall definitely show the straight path to those who have accepted faith.
11. And these people who have denied, will continue to remain in doubt about this knowledge until when suddenly the Hour of Judgement hovers over their heads or the torment of a baleful day descends on them. On that day, God will have the sole authority. It is He Who will decide between them. So, those who would have accepted faith and would have also done righteous deeds shall be in orchards of delight and those who disbelieved and rejected Our revelations, then it is for them that there is a humiliating torment.
12. And the people who migrated in the way of God, then were killed or died a natural death, God shall bless them with a good sustenance. And indeed it is God Who provides the best sustenance.
13. He shall admit them to a place with which they shall be pleased and satisfied. And God is indeed knowledgeable and gracious.
14. Hear this thing and moreover he who took revenge equal to what afflicted him, then he is subjected to oppression, God shall definitely help him. Indeed, God is Forgiving, Merciful.
15. This will happen because it is God Who makes the night enter the day and the day enter the night and God hears all and sees all.
16. This will also happen also because God is the real deity and those which they invoke besides God are all false. And indeed God alone is the Supreme, the Greatest.
17. Do you not see that it is God Who sends down water from the heavens; then, through it, the earth becomes lush green? Indeed, God is very discerning, well-aware.
18. In His control is whatever is in the heavens and whatever is in the earth. And only God is self-sufficient and worthy of praise.
19. Do you not see that God has put the things of the earth to your service and the ship also? It sails in the sea at His bidding. And He is holding the sky lest it should fall down on the earth, except at His directive. Indeed, God is very gracious to people and very merciful.
20. And it is He Who has given life to you. Then He gives death to you; then He shall bring you back to life. Indeed, a human being is very ungrateful.
21. And We have prescribed a path for each community; so they will tread on it alone. Then they must not be able to dispute with you in any way in this matter. And keep calling towards your Lord. Indeed, it is you who is on the straight path.
22. And if they argue with you, tell them: God very well knows what you are doing. God will decide between you on the Day of Judgement in what you are differing.
23. Do you not know that whatever is in the heavens and the earth is in God’s knowledge? All these things are written in a register. Indeed, this is very easy for God.
24. And they worship besides God those things about which God has revealed no sanction and nor do they have any knowledge about them. And no one will be the helper of these unjust people.
25. And they worship besides God those things about which God has And when Our clear revelations are recited before them, you see revulsion on the faces of these disbelievers. It is as if they will attack those who are reciting Our revelations to them. Tell them: Should I inform you of a thing of greater revulsion than this? It is Hell! God has promised it to these people who have disbelieved and what an evil abode it is!
26. People, an example is cited: So, listen to it attentively. Those who you invoke besides God cannot even create a fly in spite of all of them trying to. And if a fly snatches something from them, they cannot even protect it. Those who desire and that what they desire are both frail.
27. They have not recognized the importance of God the way it should be. Indeed, God is powerful, dominant upon all.
28. God selects His messengers from the angels the way He does from human beings. Indeed, God hears and sees all.
29. He knows what is behind and before them, and all matters turn to Him only.
30. Believers! Keep kneeling and prostrating before your Lord and worshipping Him and do righteous deeds that you may succeed.
31. And strive in the way of God in the most befitting way. It is He Who has selected you and not placed any constraint on you regarding religion. He has chosen the community of your father – Abraham – for you. It was he who had earlier named you Muslim and in this Qur’an also your name is Muslim so that the messenger bears witness to God’s religion before you and you bear witness to it before other people. So, be diligent in the prayer and pay zakah and hold strongly to God. He only is your guardian. So, what a good guardian and what a good helper!
32. For details, see: Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 1, 197-199.