Theme
The warning given to the Quraysh and the assurance sounded to the Prophet (sws) at the end of the previous surah is dilated upon in this surah. The Prophet (sws) is addressed and told that the Qur’an in itself is a solid proof. If people are not believing in it, calling him mad and demanding that unless angels descend on them they will not believe, then this is nothing new. In the past also, all those who denied their messengers adopted precisely this attitude. Even if they are shown the miracles they demand, they are not going to mend their ways. So, he should leave them to themselves. A time will come when they will regret not accepting the Qur’an and his call.
Analysis of Meanings
Verses (1-15): The Prophet (sws) is assured that the Qur’an is a proof in itself and does not need any external sign or miracle for its validation. Time will come when its rejecters will curse themselves for not accepting it. He should leave them to themselves and let them spend some days in this self-deception. A day has been fixed for the destruction of this nation. When this time expires, God’s torment will visit it. If its people are demanding the appearance of angels, the Prophet (sws) should inform them that when angels do come, they implement God’s verdict. After their arrival, nations are not given any respite. If these people are denying the Qur’an, he should not worry. God will protect it Himself. When this attitude was adopted by previous nations, they met their fate. This nation too will not be an exception. The Prophet (sws) should also rest assured that the greatest of miracles will not be able to convince these people. If they see them, they will still have an excuse of rejection.
Verses (16-25): The addressees are reminded of the signs found in the world around them which validate the call of the Qur’an. The sky and its dazzling stars, the earth and the diversity of its produce, the winds and the rain they send down are portrayed. Why do these people not learn a lesson from them? Is there any need for a miracle after the manifestation of these signs?
Verses (26-48): The initial part of the incident of Adam’s creation and the attitude adopted by Satan is depicted. The purpose is to delineate the real reason behind the disbelievers going astray. Another purpose was to remind the addressees of the ultimate fate of this disbelief to which they were lured by Satan and his progeny. Moreover, a passing reference is made of the success of the pious individuals who would be able to protect themselves from the lures of Satan.
Verses (49-77): The incident of the angels coming to Abraham (sws) shows that God is very merciful to His people and also avenges their sins. The very angels that came to Abraham (sws) with the glad tidings of a son were responsible to bring destruction upon the nation of Lot (sws). At the end, the disbelievers are directed to learn a lesson from the overturned settlements of Lot’s nation which they pass by. They demand the arrival of angels from their messenger. However, when angels do come, they come in the manner they came to Lot’s nation: after their arrival, God’s punishment descends.
Verses (78-84): The fate of the nations of Shu‘ayb (sws) and Salih (sws) is briefly alluded to. Like the nation of Lot (sws), the Quraysh would pass by the remains of these nations too in their trade journeys. The implication is that if they have a keen eye, the signs of the fate of the miscreants can be seen at every step. Is it then essential that their eyes open only when they see their own fate?
Verses (85-99): The Prophet (sws) is given assurance and told that he should gracefully ignore these people. They will soon meet their fate. The great treasure of the Qur’an the Almighty has blessed him with is sufficient for him. In its presence, he needs nothing else. He should ignore the accusations of his addressees and involve himself in glorifying God and in the prayer. The truth will soon dawn upon everyone.
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Section I: Verses (1-15)
بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
الٓرٰ تِلۡكَ اٰیٰتُ الۡکِتٰبِ وَ قُرۡاٰنٍ مُّبِیۡنٍ (١) رُبَمَا یَوَدُّ الَّذِیۡنَ کَفَرُوۡا لَوۡ کَانُوۡا مُسۡلِمِیۡنَ (٢) ذَرۡهُمۡ یَاۡکُلُوۡا وَ یَتَمَتَّعُوۡا وَ یُلۡهِهِمُ الۡاَمَلُ فَسَوۡفَ یَعۡلَمُوۡنَ (٣) وَ مَاۤ اَهۡلَکۡنَا مِنۡ قَرۡیَةٍ اِلَّا وَ لَهَا کِتَابٌ مَّعۡلُوۡمٌ (٤) مَا تَسۡبِقُ مِنۡ اُمَّةٍ اَجَلَهَا وَ مَا یَسۡتَاۡخِرُوۡنَ (٥) وَ قَالُوۡا یٰۤاَیُّهَا الَّذِیۡ نُزِّلَ عَلَیۡهِ الذِّکۡرُ اِنَّكَ لَمَجۡنُوۡنٌ (٦) لَوۡ مَا تَاۡتِیۡنَا بِالۡمَلٰٓئِکَةِ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ (٧) مَا نُنَزِّلُ الۡمَلٰٓئِکَةَ اِلَّا بِالۡحَقِّ وَ مَا کَانُوۡۤا اِذًا مُّنۡظَرِیۡنَ (٨) اِنَّا نَحۡنُ نَزَّلۡنَا الذِّکۡرَ وَ اِنَّا لَهُ لَحٰفِظُوۡنَ (٩) وَ لَقَدۡ اَرۡسَلۡنَا مِنۡ قَبۡلِكَ فِیۡ شِیَعِ الۡاَوَّلِیۡنَ (١٠) وَ مَا یَاۡتِیۡهِمۡ مِّنۡ رَّسُوۡلٍ اِلَّا کَانُوۡا بِهِ یَسۡتَهۡزِءُوۡنَ (١١) کَذٰلِكَ نَسۡلُکُهُ فِیۡ قُلُوۡبِ الۡمُجۡرِمِیۡنَ (١٢) لَا یُؤۡمِنُوۡنَ بِهِ وَ قَدۡ خَلَتۡ سُنَّةُ الۡاَوَّلِیۡنَ (١٣) وَ لَوۡ فَتَحۡنَا عَلَیۡهِمۡ بَابًا مِّنَ السَّمَآءِ فَظَلُّوۡا فِیۡهِ یَعۡرُجُوۡنَ (١٤) لَقَالُوۡۤا اِنَّمَا سُکِّرَتۡ اَبۡصَارُنَا بَلۡ نَحۡنُ قَوۡمٌ مَّسۡحُوۡرُوۡنَ (١٥)
In the name of God, the Most Gracious, the Ever-Merciful.
This is Alif Lam Ra. This is the Book of God and the verses of the lucid Qur’an. The time will come when these people who have disbelieved will longingly wish that they had been Muslims. Leave them to eat and drink and make merry, and remain engrossed in desires. Soon they will know. Whichever nation We have destroyed, for them has been a writing prescribed. No nation exceeds its prescribed time or falls short of it. And they say: “O One to whom this reminder has been revealed! You are a mad man. If you are truthful, why don’t you bring forth angels to us?” We send down angels only with Our judgement and at that time they will not be given any respite. We Ourselves have sent down this reminder and only We are its guardians. And before you also, We sent Our messengers in earlier communities. So, they would make fun of every messenger who came to them. It is in this way that We make it enter the hearts of the wrongdoers. They will not profess faith in it. And the practice of their predecessors has gone by. And had We opened a door of the heavens to them which they could climb into, even then they would have said: “Our eyes have been dazed; in fact, a spell has been cast on all of us.” (1-15)
Explanation
الٓرٰ تِلۡكَ اٰیٰتُ الۡکِتٰبِ وَ قُرۡاٰنٍ مُّبِیۡنٍ (١)1
The isolated letters (huruf muqatta‘at) have been comprehensively discussed in the beginning of Surah al-Baqarah’s exegesis. In my opinion الٓرٰ (Alif Lam Ra) is the Qur’anic name of the surah and the demonstrative pronoun تِلۡكَ (this) points towards it. The word الۡکِتٰب (the Book) has also been discussed in the beginning of Surah al-Baqarah’s exegesis. It refers to the Book of God which He had promised to reveal and whose arrival the previous prophets had informed their followers of. The expression قُرۡاٰنٍ مُّبِیۡنٍ has not been defined to allude to the grandeur and magnificence of the Qur’an: the Qur’an is proof to its own veracity; it does not need any external proof. Even then if people are not believing in it and demanding external miracles to verify it, they are only calling for their own doom.
رُبَمَا یَوَدُّ الَّذِیۡنَ کَفَرُوۡا لَوۡ کَانُوۡا مُسۡلِمِیۡنَ (٢)2
This is the desire they will later have to protect themselves from the horrible consequences of not believing in this Book. Earlier, verse 44 of Surah Ibrahim also discussed this topic.
ذَرۡهُمۡ یَاۡکُلُوۡا وَ یَتَمَتَّعُوۡا وَ یُلۡهِهِمُ الۡاَمَلُ فَسَوۡفَ یَعۡلَمُوۡنَ (٣)3
The verse addresses the Prophet (sws).
وَ مَاۤ اَهۡلَکۡنَا مِنۡ قَرۡیَةٍ اِلَّا وَ لَهَا کِتَابٌ مَّعۡلُوۡمٌ (٤) مَا تَسۡبِقُ مِنۡ اُمَّةٍ اَجَلَهَا وَ مَا یَسۡتَاۡخِرُوۡنَ (٥) 4
This verse explains why the torment is not visiting them. This delay is based on an established practice of God according to which only after the truth is conclusively conveyed to a nation that it is punished. The extent of this communication required and the moral decadence after which a nation deserves punishment is known to God only. As soon as this time is reached, it is destroyed: neither is the time prescribed exceeds nor does it fall short.
وَ قَالُوۡا یٰۤاَیُّهَا الَّذِیۡ نُزِّلَ عَلَیۡهِ الذِّکۡرُ اِنَّكَ لَمَجۡنُوۡنٌ (٦) لَوۡ مَا تَاۡتِیۡنَا بِالۡمَلٰٓئِکَةِ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ (٧)5
The implication of this poisonous statement is that if God is angry with them and happy with the Prophet (sws) and the followers, why are they blessed with so many favours while the Prophet (sws) and his companions are deprived of them: this situation clearly shows to them that he is a person possessed who utters nonsense; his claim that an angel comes to him is also a flight of his fancy; if angels really came to him, why does he not bring these angels before them so that they can be observed; why is it that these creatures only come to him?
The expression لَوۡ مَا is used to arouse and stir the addressees. This usage is attested to by classical Arabic literature and by the Qur’an itself too.
مَا نُنَزِّلُ الۡمَلٰٓئِکَةَ اِلَّا بِالۡحَقِّ وَ مَا کَانُوۡا اِذًا مُّنۡظَرِیۡنَ (٨)6
This verse responds to their above mentioned demand. The word حَق here means “decision.” The implication of the verse is that God wants people to use their intellect and profess faith in the light of the signs found in the world around human beings and that within them towards which the Qur’an is directing their attention; they should not demand angels to come to them if they have to profess faith. God sends angels only when people become blind and deaf and nothing except punishment becomes their fate. At that time, angels implement this decision of God and these people are wiped off; they are not given any respite.
اِنَّا نَحۡنُ نَزَّلۡنَا الذِّکۡرَ وَ اِنَّا لَهُ لَحٰفِظُوۡنَ (٩) 7
This verse sounds a profound and a powerful assurance to the Prophet (sws): if these Quraysh are not valuing this great scripture, he should not worry at all; this Book has been revealed by God not as a result of his desire and He Himself will protect it. If these people are rejecting it, he should leave them alone; God will create new recipients who will not withhold themselves from any sacrifice in order to call people towards it and in order to protect it. In verse 89 of Surah al-An‘am, it is thus stated: فَاِنۡ یَّکۡفُرۡ بِهَا هٰۤؤُلَآءِ فَقَدۡ وَکَّلۡنَا بِهَا قَوۡمًا لَّیۡسُوۡا بِهَا بِکٰفِرِیۡنَ (if these people deny, do not be aggrieved; We will consign it to some others who will not deny). In other words, if these people accept this Book, it will be a source of their own good fortune in this world and the next, and if they call for their doom by rejecting it, others will come forward and accept it. Thus, when the Quraysh did not accept the Qur’an, God inclined the hearts of the Ansar towards it; they whole-heartedly accepted it and sacrificed everything to protect it.
The expression اِنَّا نَحۡنُ نَزَّلۡنَا has a double emphasis in it. It implies that when this Book has not been given to the Prophet (sws) at his demand, he does not have the responsibility to make people accept it. His responsibility is to only convey it to others. As far as keeping it intact and its protection is concerned, God will take care of it. The various ways in which God fulfilled this promise can be seen in history. This is not the place to delve into it.
وَ لَقَدۡ اَرۡسَلۡنَا مِنۡ قَبۡلِكَ فِیۡ شِیَعِ الۡاَوَّلِیۡنَ (١٠) وَ مَا یَاۡتِیۡهِمۡ مِّنۡ رَّسُوۡلٍ اِلَّا کَانُوۡا بِهِ یَسۡتَهۡزِءُوۡنَ (١١) کَذٰلِكَ نَسۡلُکُهُ فِیۡ قُلُوۡبِ الۡمُجۡرِمِیۡنَ (١٢) لَا یُؤۡمِنُوۡنَ بِهِ وَ قَدۡ خَلَتۡ سُنَّةُ الۡاَوَّلِیۡنَ (١٣)8
In order to further assure the Prophet (sws), these verses refer to the anecdotes of the earlier prophets. What he is experiencing today from his nation is nothing new; previous prophets too faced a similar response from their nations. Just as his nation is making fun of him, earlier prophets too were mocked by their nations. Such is the nature of the preaching of God’s messengers that insolent wrongdoers cannot digest it easily. It pierces their hearts like an arrow and they want to evade it. Thus his own nation will also not accept it and follow the path of their predecessors and shall necessarily end up with the same fate too.
وَ لَوۡ فَتَحۡنَا عَلَیۡهِمۡ بَابًا مِّنَ السَّمَآءِ فَظَلُّوۡا فِیۡهِ یَعۡرُجُوۡنَ (١٤) لَقَالُوۡا اِنَّمَا سُکِّرَتۡ اَبۡصَارُنَا بَلۡ نَحۡنُ قَوۡمٌ مَّسۡحُوۡرُوۡنَ (١٥)9
In other words, the reason for their not accepting faith is not that a miracle is not being shown to them on their demand; the real reason is that they are not ready to give up their desires and because of arrogance are not ready to listen to the Prophet (sws).
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Section II: Verses (16-25)
In the succeeding verses, attention is directed to the signs found in the world around human beings and that within them. They attest to the message being presented by the Prophet (sws). The reason for mentioning these signs is that in the presence of the miracles of nature, no new miracles are needed. If people have keen eyes and brains, every object of this universe can take them closer to God.
Text and Translation
وَ لَقَدۡ جَعَلۡنَا فِی السَّمَآءِ بُرُوۡجًا وَّ زَیَّنّٰهَا لِلنّٰظِرِیۡنَ (١٦) وَ حَفِظۡنٰهَا مِنۡ کُلِّ شَیۡطٰنٍ شَیۡطٰنٍ رَّجِیۡمٍ (١٧) اِلَّا مَنِ اسۡتَرَقَ السَّمۡعَ فَاَتۡبَعَهُ شِهَابٌ مُّبِیۡنٌ (١٨) وَ الۡاَرۡضَ مَدَدۡنٰهَا وَ اَلۡقَیۡنَا فِیۡهَا رَوَاسِیَ وَ اَنۡبَتۡنَا فِیۡهَا مِنۡ کُلِّ شَیۡءٍ مَّوۡزُوۡنٍ (١٩) وَ جَعَلۡنَا لَکُمۡ فِیۡهَا مَعَایِشَ وَ مَنۡ لَّسۡتُمۡ لَهُ بِرٰزِقِیۡنَ (٢٠) وَ اِنۡ مِّنۡ شَیۡءٍ اِلَّا عِنۡدَنَا خَزَآئِنُهُ وَ مَا نُنَزِّلُهُۤ اِلَّا بِقَدَرٍ مَّعۡلُوۡمٍ (٢١) وَ اَرۡسَلۡنَا الرِّیٰحَ لَوَاقِحَ فَاَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً فَاَسۡقَیۡنٰکُمُوۡهُ وَ مَاۤ اَنۡتُمۡ لَهْ بِخٰزِنِیۡنَ (٢٢) وَ اِنَّا لَنَحۡنُ نُحۡی وَ نُمِیۡتُ وَ نَحۡنُ الۡوٰرِثُوۡنَ (٢٣) وَ لَقَدۡ عَلِمۡنَا الۡمُسۡتَقۡدِمِیۡنَ مِنۡکُمۡ وَ لَقَدۡ عَلِمۡنَا الۡمُسۡتَاۡخِرِیۡنَ (٢٤) وَ اِنَّ رَبَّكَ هُوَ یَحۡشُرُهُمۡ اِنَّهُ حَکِیۡمٌ عَلِیۡمٌ (٢٥)
And We built strong forts in the sky and adorned it for people of insight and protected it from the interference of every accursed devil. If someone secretly tries to eavesdrop, a dazzling flame pursues it. (16-18)
And We spread out the earth and anchored mountains in it and made to grow all types of things in it in a proportion. And also placed in it the means for your sustenance, and also for the sustenance of those whom you do not provide. And there is nothing whose treasures are not with us. But We only send it down in a specific measure. (19-21)
And We make the winds to glide after making them water-laden. Then We send down water from the sky and enrich you with it. And it was not possible for you to have stored quantities of it. (22)
And it is We Who give life and We Who give death and We are also the inheritors of everyone. And We know those too who were before you and those also who will come after you. And it is Your Lord indeed Who shall gather all these. Indeed, He is Wise and All-Knowing. (23-25)
Explanation
وَ لَقَدۡ جَعَلۡنَا فِی السَّمَآءِ بُرُوۡجًا وَّ زَیَّنّٰهَا لِلنّٰظِرِیۡنَ (١٦) وَ حَفِظۡنٰهَا مِنۡ کُلِّ شَیۡطٰنٍ شَیۡطٰنٍ رَّجِیۡمٍ (١٧) اِلَّا مَنِ اسۡتَرَقَ السَّمۡعَ فَاَتۡبَعَهُ شِهَابٌ مُّبِیۡنٌ (١٨)10
The word برج means “fort.” Here it refers to the heavenly forts made by God. Angels are deputed in them. They guard the frontiers beyond which no evil creature is allowed to trespass. If some devil tries to eavesdrop, he is followed by a shooting star. The implication is that just as a sentinel deputed in the sign-post of a fort keeps an eye on the enemy and does not let a stranger pass by, in a similar way, angels deputed by God bombard these devils with shooting stars who try to intrude in this out-of-bound territory. In a secondary way, this verse also refutes the foundations of soothsaying and sorcery, which were rampant in pre-Qur’anic times. By using these occult disciplines, the devils among the jinn would claim to have knowledge of the unknown and thereby tried to fool the simple masses. The Qur’an has made it clear that these devils cannot access the realm beyond this universe. If they try to do so they are bombarded with shooting stars. It is for this reason that an attribute of Satan is رَجِيْم (one who is stoned). The word كُل (every) shows that even the greatest of devils cannot enter this protected territory.
In whatever way science may interpret the phenomenon of shooting stars, it cannot negate the statement given about them by the Qur’an. The reason is that science discusses the apparent reasons of a phenomenon. How God uses these stars is not the realm of science and only God can disclose it. Moreover, the only way to know about it is through divine revelation and the Qur’an.
It may be noted that this topic is only brought up here secondarily, as pointed out earlier. The real objective of the verse under discussion is to direct attention to the signs of the heavens and the earth spread in every nook and corner of this universe: each of these signs is attesting to what the Qur’an and the Prophet (sws) are informing people of. The implication being that for people who have the ability to think and analyze, the heavens and the earth are replete with signs; however, those who have shut their eyes and instead of learning from these signs demand miracles will continue to remain blind even if the greatest miracle is shown to them.
To gauge the coherence in the discourse, readers must concentrate on the expression: زَیَّنّٰهَا لِلنّٰظِرِیۡنَ (adorned it for people of insight). It implies that for a person whose eyes are open there is no dearth of miracles around him. If he looks up at the heavens, he will see that God has adorned it with stars, planets, the sun, the moon, the redness of dawn, rainbows and so many other different and unique types of things. Wherever he looks, he is overcome with amazement and calls out in his heart that this creation cannot be without a purpose and cannot be a chance happening; it is created by a wise, knowledgeable and powerful being; the necessary consequence of His power and wisdom is that there must be a purpose of this creation: He must bring about a day in which He gather everyone, hold them accountable for their deeds and reward or punish them accordingly.
وَ الۡاَرۡضَ مَدَدۡنٰهَا وَ اَلۡقَیۡنَا فِیۡهَا رَوَاسِیَ وَ اَنۡبَتۡنَا فِیۡهَا مِنۡ کُلِّ شَیۡءٍ مَّوۡزُوۡنٍ (١٩) 11
After directing attention to signs of the heavens, now the signs of the earth are pointed out: just as the heavens are replete with the signs of God, the earth too is no less. The lamp-studded heavens are stretched above and the earth is stretched out like the ground below with all its varieties of herbs and vegetation. God has anchored the mountains in it too which maintains its balance. Had this not been the case, it would have tilted away to one side with all life-forms in it, as is indicated at another instance in the Qur’an.
The words “and made to grow all types of things in it in a proportion” point to the fact that it is because of this element of proportion that the earth became conducive for man to live comfortably and sustain himself. Otherwise, as is stated ahead, there is no scarcity in the resources of God. If He had allowed any of these things to exceed its required proportion, the whole system of this earth would have been destroyed and instead of human beings, some other creatures would have inhabited it or it would have remained completely uninhabited.
وَ جَعَلۡنَا لَکُمۡ فِیۡهَا مَعَایِشَ وَ مَنۡ لَّسۡتُمۡ لَهُ بِرٰزِقِیۡنَ (٢٠) 12
According to linguistic principles, the genitive particle in وَمَنْ لَّسْتُمْ لَهُ بِرٰزِقِيْنَ has been suppressed from one place. Thus the expression مَنْ لَّسْتُمْ is actually لِمَنْ لَسْتُمْ.
After directing attention to the signs of the heavens and the earth, God has pointed to the comprehensive nature of His system of providence in this verse.
وَ اِنۡ مِّنۡ شَیۡءٍ اِلَّا عِنۡدَنَا خَزَآئِنُهُ وَ مَا نُنَزِّلُهُۤ اِلَّا بِقَدَرٍ مَّعۡلُوۡمٍ (٢١) 13
This verse points to the poise and balance that is found everywhere in the universe and on which depends the sustenance of this world. Everything is available in its due proportion. If anything exceeds the limits of its quantity – and whenever it does so, it is at God’s behest – great calamities happen on earth. All this shows that neither has this world been created by chance, as was considered by non-believers nor is it the product of different gods, as was believed by the idolaters. Thus in verse 2 of Surah al-Furqan, this proportion of the universe is called taqdir and this taqdir is presented there as an argument to refute polytheism and affirm monotheism. Insha’Allah, it will be dealt in detail there.
وَ اَرۡسَلۡنَا الرِّیٰحَ لَوَاقِحَ فَاَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً فَاَسۡقَیۡنٰکُمُوۡهُ وَ مَاۤ اَنۡتُمۡ لَهْ بِخٰزِنِیۡنَ (٢٢)14
The word لَقَحَ means “laden.” From it is constructed the word لاَقِحَة whose plural is لَوَاقِحَ.
The word الرِّیٰحَ refers to seasonal winds which cause the clouds to become water-laden and send down rain.
This verse is a further explanation of the system of providence God has pointed to earlier: water – which is the source of life for human beings and all other life forms as well as the means of various resources – is God-sent. It is He alone Who sends forth seasonal winds which gather clouds and make them produce rain. It was not possible for human beings to gather its reserves and dispense with them when needed. Only God could have done it and it is His mercy that He has made this arrangement for them.
وَ اِنَّا لَنَحۡنُ نُحۡی وَ نُمِیۡتُ وَ نَحۡنُ الۡوٰرِثُوۡنَ (٢٣)15
This verse states the necessary outcome of what is said earlier: just as no one has any authority to give life and death, no one has any right in the inheritance of the inhabitants of the earth. God alone is the guardian and protector of all. If anyone has pinned hopes on someone else, it is mere conjecture which has no truth in it.
وَ لَقَدۡ عَلِمۡنَا الۡمُسۡتَقۡدِمِیۡنَ مِنۡکُمۡ وَ لَقَدۡ عَلِمۡنَا الۡمُسۡتَاۡخِرِیۡنَ (٢٤) وَ اِنَّ رَبَّكَ هُوَ یَحۡشُرُهُمۡ اِنَّهُ حَکِیۡمٌ عَلِیۡمٌ (٢٥)16
The verse dispels any misconception about the extent of God’s power. The fact that He is wise entails that He will bring about a Day of Judgement and the fact that He is knowledgeable means that neither can anyone be beyond His observation nor can He be unaware of anyone’s deeds.
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Section III: Verses (26-48)
In the succeeding verses, the initial stages of the incident of creation of Adam and the attitude shown by Satan are referred to. The purpose is to clarify that the real reason of disbelief and haughtiness of people who are not professing faith today and arrogantly denying God’s Messenger is not that they are not enough proofs to validate what he is calling them to or that miracles are not being shown to them on their demand; the actual reason is that they have been deceived by the progeny of Satan. He had threatened to lead people astray at the time he was asked to prostrate before Adam (sws). At that time, he had said that if he was given the opportunity, he would lead astray all mankind; only sincere servants of God would not be led away by him. He was granted this opportunity by God Who told him to do whatever he wants to for His true servants would not be lured by him.
Text and Translation
وَ لَقَدۡ خَلَقۡنَا الۡاِنۡسَانَ مِنۡ صَلۡصَالٍ مِّنۡ حَمَاٍ مَّسۡنُوۡنٍ (٢٦) وَ الۡجَآنَّ خَلَقۡنٰهُ مِنۡ قَبۡلُ مِنۡ نَّارِ السَّمُوۡمِ (٢٧) وَ اِذۡ قَالَ رَبُّكَ لِلۡمَلٰٓئِکَةِ اِنِّیۡ خَالِقٌ بَشَرًا مِّنۡ صَلۡصَالٍ مِّنۡ حَمَاٍ مَّسۡنُوۡنٍ (٢٨) فَاِذَا سَوَّیۡتُهُ وَ نَفَخۡتُ فِیۡهِ مِنۡ رُّوۡحِیۡ فَقَعُوۡا لَهُ سٰجِدِیۡنَ (٢٩) فَسَجَدَ الۡمَلٰٓئِکَةُ کُلُّهُمۡ اَجۡمَعُوۡنَ (٣٠) اِلَّاۤ اِبۡلِیۡسَ اَبٰۤی اَنۡ یَّکُوۡنَ مَعَ السّٰجِدِیۡنَ (٣١) قَالَ یٰۤـاِبۡلِیۡسُ مَا لَكَ اَلَّا تَکُوۡنَ مَعَ السّٰجِدِیۡنَ (٣٢) قَالَ لَمۡ اَکُنۡ لِّاَسۡجُدَ لِبَشَرٍ خَلَقۡتَهُ مِنۡ صَلۡصَالٍ مِّنۡ حَمَاٍ مَّسۡنُوۡنٍ (٣٣) قَالَ فَاخۡرُجۡ مِنۡهَا فَاِنَّكَ رَجِیۡمٌ (٣٤) وَّ اِنَّ عَلَیۡكَ اللَّعۡنَةَ اِلٰی یَوۡمِ الدِّیۡنِ (٣٥) قَالَ رَبِّ فَاَنۡظِرۡنِیۡۤ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ (٣٦) قَالَ فَاِنَّكَ مِنَ الۡمُنۡظَرِیۡنَ (٣٧) اِلٰی یَوۡمِ الۡوَقۡتِ الۡمَعۡلُوۡمِ (٣٨) قَالَ رَبِّ بِمَاۤ اَغۡوَیۡتَنِیۡ لَاُزَیِّنَنَّ لَهُمۡ فِی الۡاَرۡضِ وَ لَاُغۡوِیَنَّهُمۡ اَجۡمَعِیۡنَ (٣٩) اِلَّا عِبَادَكَ مِنۡهُمُ الۡمُخۡلَصِیۡنَ (٤٠) قَالَ هَذَا صِرَاطٌ عَلَیَّ مُسۡتَقِیۡمٌ (٤١) اِنَّ عِبَادِیۡ لَیۡسَ لَكَ عَلَیۡهِمۡ سُلۡطٰنٌ اِلَّا مَنِ اتَّبَعَكَ مِنَ الۡغٰوِیۡنَ (٤٢) وَ اِنَّ جَهَنَّمَ لَمَوۡعِدُهُمۡ اَجۡمَعِیۡنَ (٤٣) لَهَا سَبۡعَةُ اَبۡوَابٍ لِکُلِّ بَابٍ مِّنۡهُمۡ جُزۡءٌ مَّقۡسُوۡمٌ (٤٤) اِنَّ الۡمُتَّقِیۡنَ فِیۡ جَنّٰتٍ وَّ عُیُوۡنٍ (٤٥) اُدۡخُلُوۡهَا بِسَلٰمٍ اٰمِنِیۡنَ (٤٦) وَ نَزَعۡنَا مَا فِیۡ صُدُوۡرِهِمۡ مِّنۡ غِلٍّ اِخۡوَانًا عَلٰی سُرُرٍ مُّتَقٰبِلِیۡنَ (٤٧) لَا یَمَسُّهُمۡ فِیۡهَا نَصَبٌ وَّ مَا هُمۡ مِّنۡهَا بِمُخۡرَجِیۡنَ (٤٨)
And indeed it is We Who created human beings with mud which stinks and rings and before this created the jinn from the flame of fire. And recall when your Lord said to the angels: “I am creating a human being from mud which stinks and rings. So, when I complete it and blow My spirit into him, all of you prostrate for him.” Then all the angels prostrated before him except Iblis. He refused to be with those who had prostrated. God asked: “Iblis! What is your matter; you did not prostrate along with those who did?” He replied: “I am not one to prostrate before a human being who you have created from mud which stinks and rings.” God said: “If this is the case, then be off with you because you are accursed and accursed are you until the Day of Judgement.” He said: “Lord! Grant me respite until that day when people will be raised up.” God said: “Fine; you are also among those who have been given respite until that day appointed.” He said: “Lord! Since you have led me astray, in a similar way, I shall now also create temptations for them in the land and except from your chosen ones among your servants I shall definitely lead all others astray.” God said: “This is a straight path that leads to Me. You shall have absolutely no power over My servants except those who follow you from among those who have gone astray and for all of them is the promise of Hell. It has seven gates. For every gate, a special share has been allocated from them.” Those who fear God will be amid orchards and fountains. “Abide in them with peace with no fear.” We shall take away the malice in their hearts. They will sit on couches facing each other like brothers. They will neither feel tired there nor will they be expelled from there. (26-48)
Explanation
وَ لَقَدۡ خَلَقۡنَا الۡاِنۡسَانَ مِنۡ صَلۡصَالٍ مِّنۡ حَمَاٍ مَّسۡنُوۡنٍ (٢٦)17
The word صَلۡصَالٍ refers to mud that becomes dry and starts to ring.
The expression حَمَاٍ مَّسۡنُوۡنٍ refers to black and stinking mud.
All living beings originated from water and mud. Then for those of them about whom God willed that they remain on land, they were given dry land to dwell in and in this dry land there arose in them the potentials and abilities they needed to live and grow in this specific environment. Human beings too passed through these stages. They also originated from water, mud and dry land. However, they have the distinction of being perfected with regard to their strengths and potentials that were essential for their purpose of creation. Here it needs to be noted that it is not just said that human beings were created from mud; it is further said that it was black stinking mud. The objective is to allude to the point of origin as well to the fact that it does not behoove a creature who was brought into existence from such a despicable ingredient to show arrogance before God Who created him from such a trivial ingredient and then gave him profound abilities.
وَ الۡجَآنَّ خَلَقۡنٰهُ مِنۡ قَبۡلُ مِنۡ نَّارِ السَّمُوۡمِ (٢٧)18
The word سَمُوۡمٌ refers to the flames of fire and the scorching wind.
Here, it needs to be kept in mind that in these verses the purpose of the Qur’an is not to disclose the substances of creation of human beings and the jinn. The real purpose is to point to the basis of the rivalry between them which is mentioned ahead. Iblis who was among the jinn refused to prostrate before Adam (sws) because of his superior substance of creation as a result of which he was accursed and this became a permanent basis of his jealousy and rivalry with the progeny of Adam (sws).
وَ اِذۡ قَالَ رَبُّكَ لِلۡمَلٰٓئِکَةِ اِنِّیۡ خَالِقٌ بَشَرًا مِّنۡ صَلۡصَالٍ مِّنۡ حَمَاٍ مَّسۡنُوۡنٍ (٢٨) فَاِذَا سَوَّیۡتُهُ وَ نَفَخۡتُ فِیۡهِ مِنۡ رُّوۡحِیۡ فَقَعُوۡا لَهُ سٰجِدِیۡنَ (٢٩)19
From here begins the real subject for which the earlier verses formed a prelude. This incident of Adam (sws) and Iblis has been discussed in detail in this exegesis under verses 22-38 of Surah al-Baqarah and verses 11-25 of Surah al-A‘raf. Repetition would only prolong the explanation here. However, I will allude to some important aspects which are essential to understand this series of verses.
One thing which is evident from these verses is that the directive given to the angels to prostrate before Adam (sws) was before he was created. The second thing which is evident is that the angels would be required to prostrate before him once he was perfected with regard to all his abilities and strengths and God’s spirit was breathed into him. It is evident from this that the superiority human beings have is on the basis of these abilities and this divine spark. If they protect these abilities and potentials, he earns the prostration of the angels and if he wastes them, he is only an animal; in fact, even worse.
It is evident from the words فَقَعُوۡا لَهُ سٰجِدِیۡنَ that human beings have a divine spark in them. It is this spark which is the fountainhead of all his spiritual advancements and it is on its basis that he gets connected with God provided he safeguards it. If he wastes it, he is like a house without light that has nothing but darkness in it.
فَسَجَدَ الۡمَلٰٓئِکَةُ کُلُّهُمۡ اَجۡمَعُوۡنَ (٣٠) اِلَّاۤ اِبۡلِیۡسَ اَبٰۤی اَنۡ یَّکُوۡنَ مَعَ السّٰجِدِیۡنَ (٣١)20
All creatures including those who are subsumed in their category prostrated except Iblis, who was from among the jinn. The reason he stated for this refusal, as is mentioned ahead, was that he was superior in creation since he was made from fire; how could he prostrate before someone made from clay and thus was inferior to him.
قَالَ یٰۤـاِبۡلِیۡسُ مَا لَكَ اَلَّا تَکُوۡنَ مَعَ السّٰجِدِیۡنَ (٣٢) قَالَ لَمۡ اَکُنۡ لِّاَسۡجُدَ لِبَشَرٍ خَلَقۡتَهُ مِنۡ صَلۡصَالٍ مِّنۡ حَمَاٍ مَّسۡنُوۡنٍ (٣٣) قَالَ فَاخۡرُجۡ مِنۡهَا فَاِنَّكَ رَجِیۡمٌ (٣٤) وَّ اِنَّ عَلَیۡكَ اللَّعۡنَةَ اِلٰی یَوۡمِ الدِّیۡنِ (٣٥)21
This directive was obviously a test from God. The angels succeeded in it but Iblis who was from among the jinn refused because of arrogance. Because of this rebelliousness he was accursed by God.
قَالَ رَبِّ فَاَنۡظِرۡنِیۡۤ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ (٣٦) قَالَ فَاِنَّكَ مِنَ الۡمُنۡظَرِیۡنَ (٣٧) اِلٰی یَوۡمِ الۡوَقۡتِ الۡمَعۡلُوۡمِ (٣٨)22
Instead of feeling ashamed and realizing his folly, Iblis became even more arrogant. God accepted the challenge these verses mention.
قَالَ رَبِّ بِمَاۤ اَغۡوَیۡتَنِیۡ لَاُزَیِّنَنَّ لَهُمۡ فِی الۡاَرۡضِ وَ لَاُغۡوِیَنَّهُمۡ اَجۡمَعِیۡنَ (٣٩) اِلَّا عِبَادَكَ مِنۡهُمُ الۡمُخۡلَصِیۡنَ (٤٠) 23
The word اِغْوَا means “leading astray.” Since Iblis regarded himself to be correct in not prostrating before Adam, he very insolently ascribed the word اِغْوَا to God. The implication was that if defying this directive made him deviate from the truth, this was no fault of his; the directive was such that he could not obey it. Hence his view was that if because of this he was led astray, it was God Who forced him to this.
The words لَاُزَیِّنَنَّ لَهُمۡ فِی الۡاَرۡضِ imply that such will be the potent way in which Iblis will lure away human beings that they will be deeply engrossed in his temptations; they will not even remember their own status that earned them the prostration of the angels; they will become oblivious of the hereafter and move away from the belief of monotheism.
To understand the expression وَ لَاُغۡوِیَنَّهُمۡ اَجۡمَعِیۡنَ, consider verses 16-17 of Surah al-A‘raf: قَالَ فَبِمَاۤ اَغۡوَیۡتَنِیۡ لَاَقۡعُدَنَّ لَهُمۡ صِرَاطَكَ الۡمُسۡتَقِیۡمَ ثُمَّ لَاٰتِیَنَّهُمۡ مِّنۡ بَیۡنِ اَیۡدِیۡهِمۡ وَ مِنۡ خَلۡفِهِمۡ وَ عَنۡ اَیۡمَانِهِمۡ وَ عَنۡ شَمَآئِلِهِمۡ ؕ وَ لَا تَجِدُ اَکۡثَرَهُمۡ شٰکِرِیۡنَ (He replied: “Then because you have led me astray, I too shall lie in ambush at Your straight path. Then I shall certainly pounce upon them from their front and behind, from their right and left – from all sides. And You will find most of them to be ungrateful to You.”) It is evident from this that the basic target of Satan is to lead people away from monotheism. All his mischief and conspiracies are for this purpose. He wants to lead away the progeny of Adam (sws) from the straight path that leads to God and make them entangled in polytheism.
The expression اِلَّا عِبَادَكَ مِنۡهُمُ الۡمُخۡلَصِیۡنَ implies that only a few fortunate among mankind will be able to escape the lures of Satan.
قَالَ هَذَا صِرَاطٌ عَلَیَّ مُسۡتَقِیۡمٌ (٤١) 24
The path of monotthesim – from which Satan threatened to lead away people – leads to God and is not crooked. It takes them straight Him and is free from any hindrances. It will automatically lead the servants of God to Him. It is only the wretched among them who would leave this straight path and adopt the crooked one.
In the expression هٰذَا صِرَاطٌ عَلَيَّ مُسْتَقِيْمٌ, the particle عَلٰي occurs here after صِرَاطٌ in accordance with a special linguistic style. It is evident from parallels in the Qur’an and in classical Arabic that this style is adopted when the purpose is to say that so straight is this path that it inevitably leads those who tread it to their destination. Citing parallels from classical Arabic may prolong the discussion. For this reason, I present below some parallels from the Qur’an itself.
In Surah Hud, it is stated:
اِنِّیۡ تَوَکَّلۡتُ عَلَی اللّٰهِ رَبِّیۡ وَ رَبِّکُمۡ مَا مِنۡ دَآبَّةٍ اِلَّا هُوَ اٰخِذٌ بِنَاصِیَتِهَا اِنَّ رَبِّیۡ عَلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ (11: 56)
I have put my trust in God, in my and your Lord. The forehead of every living being is in His hands. Indeed, my Lord is on the straight path. (11:56)
The last sentence above means adhereing to the straight path of monotheism is sufficient to reach God; no warped or twisted paths need to be traversed. In order to reach Him, it is enough if people tread the straight path, worship him zealously and trust Him that He will help them in every difficulty.
Similarly, in Surah al-Nahl, it is stated:
وَ عَلَی اللّٰهِ قَصۡدُ السَّبِیۡلِ وَ مِنۡهَا جَآئِرٌ وَ لَوۡ شَآءَ لَهَدٰىکُمۡ اَجۡمَعِیۡنَ (16: 9)
And the straight path reaches God, whereas there are some deviant paths. And had He wanted, He would have guided all of you. (16:9)
اِنَّ عِبَادِیۡ لَیۡسَ لَكَ عَلَیۡهِمۡ سُلۡطٰنٌ اِلَّا مَنِ اتَّبَعَكَ مِنَ الۡغٰوِیۡنَ (٤٢)25
The word سُلۡطٰنٌ means “authority.”
وَ اِنَّ جَهَنَّمَ لَمَوۡعِدُهُمۡ اَجۡمَعِیۡنَ (٤٣) لَهَا سَبۡعَةُ اَبۡوَابٍ لِکُلِّ بَابٍ مِّنۡهُمۡ جُزۡءٌ مَّقۡسُوۡمٌ (٤٤) 26
The verse states the fate of those who will follow Satan.
The stress here is on the word اَجْمَعِيْنَ. It has been used by the Almighty in response to Satan’s words لَاُغْوِيَنَّهُمْ اَجْمَعِيْنَ. He had very arrogantly claimed that he would definitely lead everyone astray. To this, the Almighty’s equal rejoinder is that He too will fill Hell with everyone come what may.
Such is the wide expanse of Hell that has been prepared for such wrongdoers that it will have seven gates. Through each gate will they enter separately with regard to their crimes. By luring people into one or all of these wrongdoings, Satan tries to lead people to Hell.
If the coherence in the verses is given due regard, these verses mean no one should be under the misconception that how can such a vast expanse of Hell be available to punish so many people.
If the wrongdoings that lead a person to ruin are counted, it seems to me that they can be subsumed under seven principle categories referred to by the Qur’an. They are:
1. Poytheism
2. Severing blood relations
3. Murder
4. Fornication
5. Perjury
6. Oppressing the weak
7. Rebellion
اِنَّ الۡمُتَّقِیۡنَ فِیۡ جَنّٰتٍ وَّ عُیُوۡنٍ (٤٥) اُدۡخُلُوۡهَا بِسَلٰمٍ اٰمِنِیۡنَ (٤٦) وَ نَزَعۡنَا مَا فِیۡ صُدُوۡرِهِمۡ مِّنۡ غِلٍّ اِخۡوَانًا عَلٰی سُرُرٍ مُّتَقٰبِلِیۡنَ (٤٧) لَا یَمَسُّهُمۡ فِیۡهَا نَصَبٌ وَّ مَا هُمۡ مِّنۡهَا بِمُخۡرَجِیۡنَ (٤٨)27
After the fate of the dwellers of Hell has been mentioned in the previous verses, these verses refer to the fate of those who are God-fearing and follow His directives. They will live in complete harmony. They do not have any malice for one another and if there ever is any bad taste because of a difference of opinion, it will go away once the truth becomes evident to them, and God will expunge its effects from their hearts.
If a person has the best comforts and luxuries of life but they do not have any variety in them, he will feel bored. In Paradise, its dwellers will not be faced with this situation. They will lead a life of eternal bliss and at every moment such will be the diversity and variety in God’s favours that the dwellers of Paradise will never feel any boredom.
The last part of the last of the above verses gives glad tidings to them to abide in Paradise forever. If the best of a luxurious living is temporary, it takes away the joy from it. The dwellers of Paradise will be secure from this fear. They will forever live in this life of luxury and comfort.
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1. This is Alif Lam Ra. This is the Book of God and the verses of the lucid Qur’an.
2. The time will come when these people who have disbelieved will longingly wish that they had been Muslims.
3. Leave them to eat and drink and make merry, and remain engrossed in desires. Soon they will know.
4. Whichever nation We have destroyed, for them has been a writing prescribed. No nation exceeds its prescribed time or falls short of it.
5. And they say: “O One to whom this reminder has been revealed! You are a mad man. If you are truthful, why don’t you bring forth angels to us?”
6. We send down angels only with Our judgement and at that time they will not be given any respite.
7. We Ourselves have sent down this reminder and only We are its guardians.
8. And before you also, We sent Our messengers in earlier communities. So, they would make fun of every messenger who came to them. It is in this way that We make it enter the hearts of the wrongdoers. They will not profess faith in it. And the practice of their predecessors has gone by.
9. And had We opened a door of the heavens to them which they could climb into, even then they would have said: “Our eyes have been dazed; in fact, a spell has been cast on all of us.”
10. And We built strong forts in the sky and adorned it for people of insight and protected it from the interference of every accursed devil. If someone secretly tries to eavesdrop, a dazzling flame pursues it.
11. And We spread out the earth and anchored mountains in it and made to grow all types of things in it in a proportion.
12. And also placed in it the means for your sustenance, and also for the sustenance of those whom you do not provide.
13. And there is nothing whose treasures are not with us. But We only send it down in a specific measure.
14. And We make the winds to glide after making them water-laden. Then We send down water from the sky and enrich you with it. And it was not possible for you to have stored quantities of it.
15. And it is We Who give life and We Who give death and We are also the inheritors of everyone.
16. And We know those too who were before you and those also who will come after you. And it is Your Lord indeed Who shall gather all these. Indeed, He is Wise and All-Knowing.
17. And indeed it is We Who had created human beings with mud which stinks and rings.
18. And before this had created the jinn from the flame of fire.
19. And recall when your Lord had said to the angels: “I am creating a human being from mud which stinks and rings. So, when I complete it and blow My spirit into him, all of you prostrate before him.”
20. Then all the angels prostrated before him except Iblis. He refused to be with those who had prostrated. God asked: “Iblis! What is your matter; you did not prostrate along with those who did?”
21. He replied: “I am not one to prostrate before a human being who you have created from mud which stinks and rings.” God said: “If this is the case, then be off with you because you are accursed and accursed are you until the Day of Judgement.”
22. He said: “Lord! Grant me respite until that day when people will be raised up.” God said: “Fine; you are also among those who have been given respite until that day appointed.”
23. He said: “Lord! Since you have led me astray, in a similar way, I shall now also create temptations for them in the land and except from your chosen ones among your servants I shall definitely lead all others astray.”
24. God said: “This is a straight path that leads to Me.”
25. “You shall have absolutely no power over My servants except those who follow you from among those who have gone astray.”
26. “And for all of them is the promise of Hell. It has seven gates. For every gate, a special share has been allocated from them.”
27. Those who fear God will be amid orchards and fountains. “Abide in them with peace with no fear.” We shall take away the malice in their hearts. They will sit on couches facing each other like brothers. They will neither feel tired there nor will they be expelled from there.