Section IV: Verses (49-77)
In this section of verses, there first occurs a brief prelude in which it is explained that no one should be misconceived by the respite given to him by God. He is very gracious and merciful as well as powerful and revengeful. After that, the arrogant among the Quraysh – who were demanding from the Prophet (sws) to show them angels – are warned that they should not take this to be a simple matter. In order to explain this fact in the light of history, the anecdote of the people of Lot (sws) is narrated. The Quraysh used to pass by their settlements every now and then. The purpose of narrating this anecdote is to inform the Quraysh that if they desire to see angels, they should also get ready to meet the fate of the people of Lot (sws).
Readers may now proceed to study the verses.
Text and Translation
نَبِّیٔۡ عِبَادِیۡ اَنِّیۡ اَنَا الۡغَفُوۡرُ الرَّحِیۡمُ (٤٩) وَ اَنَّ عَذَابِیۡ هُوَ الۡعَذَابُ الۡاَلِیۡمُ (٥٠) وَ نَبِّئۡهُمۡ عَنۡ ضَیۡفِ اِبۡرٰهِیۡمَ (٥١) اِذۡ دَخَلُوۡا عَلَیۡهِ فَقَالُوۡا سَلٰمًا قَالَ اِنَّا مِنۡکُمۡ وَجِلُوۡنَ (٥٢) قَالُوۡا لَا تَوۡجَلۡ اِنَّا نُبَشِّرُكَ بِغُلٰمٍ عَلِیۡمٍ (٥٣) قَالَ اَبَشَّرۡتُمُوۡنِیۡ عَلٰۤی اَنۡ مَّسَّنِیَ الۡکِبَرُ فَبِمَ تُبَشِّرُوۡنَ (٥٤) قَالُوۡا بَشَّرۡنٰكَ بِالۡحَقِّ فَلَا تَکُنۡ مِّنَ الۡقٰنِطِیۡنَ (٥٥) قَالَ وَ مَنۡ یَّقۡنَطُ مِنۡ رَّحۡمَةِ رَبِّهِۤ اِلَّا الضَّآلُّوۡنَ (٥٦) قَالَ فَمَا خَطۡبُکُمۡ اَیُّهَا الۡمُرۡسَلُوۡنَ (٥٧) قَالُوۡا اِنَّاۤ اُرۡسِلۡنَاۤ اِلٰی قَوۡمٍ مُّجۡرِمِیۡنَ (٥٨) اِلَّاۤ اٰلَ لُوۡطٍ اِنَّا لَمُنَجُّوۡهُمۡ اَجۡمَعِیۡنَ (٥٩) اِلَّا امۡرَاَتَهُ قَدَّرۡنَاۤ اِنَّهَا لَمِنَ الۡغٰبِرِیۡنَ (٦٠) فَلَمَّا جَآءَ اٰلَ لُوۡطِ الۡمُرۡسَلُوۡنَ (٦١) قَالَ اِنَّکُمۡ قَوۡمٌ مُّنۡکَرُوۡنَ (٦٢) قَالُوۡا بَلۡ جِئۡنٰكَ بِمَا کَانُوۡا فِیۡهِ یَمۡتَرُوۡنَ (٦٣) وَ اَتَیۡنٰكَ بِالۡحَقِّ وَ اِنَّا لَصٰدِقُوۡنَ (٦٤) فَاَسۡرِ بِاَهۡلِكَ بِقِطۡعٍ مِّنَ الَّیۡلِ وَ اتَّبِعۡ اَدۡبَارَهُمۡ وَ لَا یَلۡتَفِتۡ مِنۡکُمۡ اَحَدٌ وَّ امۡضُوۡا حَیۡثُ تُؤۡمَرُوۡنَ (٦٥) وَ قَضَیۡنَاۤ اِلَیۡهِ ذٰلِكَ الۡاَمۡرَ اَنَّ دَابِرَ هٰۤؤُلَآءِ مَقۡطُوۡعٌ مُّصۡبِحِیۡنَ (٦٦) وَ جَآءَ اَهۡلُ الۡمَدِیۡنَةِ یَسۡتَبۡشِرُوۡنَ (٦٧) قَالَ اِنَّ هٰۤؤُلَآءِ ضَیۡفِیۡ فَلَا تَفۡضَحُوۡنِ (٦٨) وَ اتَّقُوا اللّٰهَ وَ لَا تُخۡزُوۡنِ (٦٩) قَالُوۡۤا اَوَ لَمۡ نَنۡهَكَ عَنِ الۡعٰلَمِیۡنَ (٧٠) قَالَ هٰۤؤُلَآءِ بَنٰتِیۡۤ اِنۡ کُنۡتُمۡ فٰعِلِیۡنَ (٧١) لَعَمۡرُكَ اِنَّهُمۡ لَفِیۡ سَکۡرَتِهِمۡ یَعۡمَهُوۡنَ (٧٢) فَاَخَذَتۡهُمُ الصَّیۡحَةُ مُشۡرِقِیۡنَ (٧٣) فَجَعَلۡنَا عَالِیَهَا سَافِلَهَا وَ اَمۡطَرۡنَا عَلَیۡهِمۡ حِجَارَةً مِّنۡ سِجِّیۡلٍ (٧٤) اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّلۡمُتَوَسِّمِیۡنَ (٧٥) وَ اِنَّهَا لَبِسَبِیۡلٍ مُّقِیۡمٍ (٧٦) اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّلۡمُؤۡمِنِیۡنَ (٧٧)
Inform My servants that indeed I am very Forgiving, Ever-Merciful. And indeed My torment is also a very painful one. And inform them about Abraham ’s guests as well. When they came to him, they said: “Peace be to you.” He said: “We are scared of you.” They said: “Fear not. We give glad tidings to you of a boy endowed with knowledge .” He replied: “What, when I have been inflicted with old age you give these glad tidings to me; so, on what basis are you giving the glad tidings?” They said: “We have given you glad tidings of a certain event. So, be not among those who have no hope.” He said: “Who except those who have gone astray can despair the mercy of their Lord.” (49-56)
He asked: “O Messengers! What is your present task?” They replied: “We have been sent to a nation of wrongdoers . Only the people of Lot are an exception. We shall save all of them except his wife . We have decided that she will be among those who will be left behind.” (57-60)
Then when these messengers reached the people of Lot , he said: “You seem to be strangers.” They replied: “We have come to you with that which they had been doubting. And we have come to you with a certain directive, and we are absolutely truthful . So, leave this place with your family within the night and walk behind them. And none of you should look back, and go where you are directed to go.” And We informed him of this verdict of Ours that as soon as morning arrives, these people shall be routed. (61-66)
And the people of the city arrived with
joy. He said: “These are my guests; so, do not humiliate me;
fear God and do not disgrace me.” They said: “Had we not
stopped you from the coming of others?” He said: “If you are
bent upon doing something, here are my daughters.” By your
life! they have become blind because of their frenzy . So,
at the strike of daybreak, Our shout overtook them and We
ravaged that settlement and let loose on them a shower of
clay stones. Indeed, there are great signs in this account
for those who want to have insight. And this settlement is
located at a common highway. Indeed, there is also in this
anecdote a great sign for the believers. (67-77)
Explanation
نَبِّیٔۡ عِبَادِیۡ اَنِّیۡ اَنَا الۡغَفُوۡرُ الرَّحِیۡمُ (٤٩) وَ اَنَّ عَذَابِیۡ هُوَ الۡعَذَابُ الۡاَلِیۡمُ (٥٠)1
These verses explain the true concept of God’s dealings: if He gives respite to both good and evil people, one should not take this to mean that both are equal in His eyes. He is merciful and revengeful too. Those who tread His straight path are made to pass through various hardships to test their patience; however, it is these people who finally succeed. On the other hand, those who deviate from His path may be given some respite so that the truth is conclusively conveyed to them; however, ultimately they are punished for this deviation.
وَ نَبِّئۡهُمۡ عَنۡ ضَیۡفِ اِبۡرٰهِیۡمَ (٥١) اِذۡ دَخَلُوۡا عَلَیۡهِ فَقَالُوۡا سَلٰمًا قَالَ اِنَّا مِنۡکُمۡ وَجِلُوۡنَ (٥٢) قَالُوۡا لَا تَوۡجَلۡ اِنَّا نُبَشِّرُكَ بِغُلٰمٍ عَلِیۡمٍ (٥٣)2
In order to substantiate what is stated in the previous verses, historical evidence is presented: the very angels who came to Abraham (sws) to give him glad tidings of a son endowed with knowledge brought the thunder of punishment to the people of Lot (sws).
The words of Abraham (sws) “we are scared of you” show that he knew well that when angels come openly in this way, they have some mission at hand. The people of Lot (sws) lived nearby and its moral deprivation had reached its ultimate extent. Abraham (sws) could have felt that perhaps they must be the target. The angels assured Abraham (sws) that he has nothing to worry about and they have actually come to give him glad tidings of a son endowed with knowledge. This meant that his son would actually be endowed with prophethood. Obviously, this increased the glad tidings manifold. The greatest desire Abraham (sws) could have had for his son would be that he be a prophet of God.
قَالَ اَبَشَّرۡتُمُوۡنِیۡ عَلٰۤی اَنۡ مَّسَّنِیَ الۡکِبَرُ فَبِمَ تُبَشِّرُوۡنَ (٥٤)3
Abraham’s (sws) jubilation on this news was obvious. But since his own old age made this prophesy look improbable, he wanted to have further assurance in this regard. The implication was that he wanted to know if these glad tidings were from God.
قَالُوۡا بَشَّرۡنٰكَ بِالۡحَقِّ فَلَا تَکُنۡ مِّنَ الۡقٰنِطِیۡنَ (٥٥) 4
The word حَقٌّ here means “a certain event.”
The angels assured Abraham (sws) with these words and asked him to not worry about the apparent non conducive circumstances. Concealed in these words of the angels was that these glad tidings were from God. And anything which is from God is not dependent on circumstances in any way. This is because God has power over everything.
قَالَ وَ مَنۡ یَّقۡنَطُ مِنۡ رَّحۡمَةِ رَبِّهِۤ اِلَّا الضَّآلُّوۡنَ (٥٦)5
When Abraham (sws) was convinced that these glad tidings were from God, he uttered these words spontaneously. They reflect the gratitude that he felt after being satisfied on these glad tidings. Also reflected in them was that the question he had posed to the angels was not because he had no hope in God’s mercy; it was only because of the inconsistency of the apparent circumstances with these glad tidings. At the same time, he pointed out that those who lose hope in God’s mercy in the hardest of circumstances are deprived of faith and go astray.
قَالَ فَمَا خَطۡبُکُمۡ اَیُّهَا الۡمُرۡسَلُوۡنَ (٥٧)6
The word خطب is mostly used for some important matter. Abraham (sws) was satisfied about his own self after he heard these glad tidings. However, the question did arise in his mind as to why did the angels come in the form of a group to merely give glad tidings; they must have some important task at hand. The moral degradation of the people of Lot (sws) who lived nearby had crossed all limits and Abraham (sws) was well aware of this. For this reason, he could have thought that perhaps the angels had come for Lot’s nation. Hence he posed this question.
قَالُوۡا اِنَّاۤ اُرۡسِلۡنَاۤ اِلٰی قَوۡمٍ مُّجۡرِمِیۡنَ (٥٨) اِلَّاۤ اٰلَ لُوۡطٍ اِنَّا لَمُنَجُّوۡهُمۡ اَجۡمَعِیۡنَ (٥٩) اِلَّا امۡرَاَتَهُ قَدَّرۡنَاۤ اِنَّهَا لَمِنَ الۡغٰبِرِیۡنَ (٦٠)7
The style of this answer given by angels reflects two things.
Firstly, it shows their anger for the people of Lot (sws) as they did not name their targets; on the contrary, they said that they have been sent to wrongdoers. It shows that such was their hate for them that they did not even deem it appropriate to take their name.
Secondly, the decisive punishment of God visits a nation only when evil spreads to everyone. Such is the extent of its moral decadence that either no pious soul remains among them or if they do exist they lead a miserable life in the despicable circumstances.
Since the word اٰلَ also includes followers, it may well be that some people besides his family also accepted faith. The angels must have deemed it essential to specify this before Abraham (sws) to allay his fears about Lot’s family and followers. They told him that all of them will be saved except Lot’s wife. It is evident from this exception that God’s law is totally unbiased. Even a prophet’s wife must face its consequences. In fact, if the true stress of the word قَدَّرۡنَا is kept in mind, it would mean that if a person close to a prophet – whether man or woman – adheres to evil, God is angrier at him than others and that person deserves a harder accountability.
فَلَمَّا جَآءَ اٰلَ لُوۡطِ الۡمُرۡسَلُوۡنَ (٦١) قَالَ اِنَّکُمۡ قَوۡمٌ مُّنۡکَرُوۡنَ (٦٢)8
Lot (sws) knew that the angels did not belong to his land and hence expressed his wonder. He wanted them to introduce themselves to him.
قَالُوۡا بَلۡ جِئۡنٰكَ بِمَا کَانُوۡا فِیۡهِ یَمۡتَرُوۡنَ (٦٣) وَ اَتَیۡنٰكَ بِالۡحَقِّ وَ اِنَّا لَصٰدِقُوۡنَ (٦٤)9
Here the word حَقّ as has been used in the same sense as in verse 8: a certain punishment. After uttering these words, it was not necessary for the angels to clarify that they were not human beings. The words “we are absolutely truthful” are meant to admonish the Quraysh.
فَاَسۡرِ بِاَهۡلِكَ بِقِطۡعٍ مِّنَ الَّیۡلِ وَ اتَّبِعۡ اَدۡبَارَهُمۡ وَ لَا یَلۡتَفِتۡ مِنۡکُمۡ اَحَدٌ وَّ امۡضُوۡا حَیۡثُ تُؤۡمَرُوۡنَ (٦٥) 10
These are the directives which the angels gave Lot (sws) at this instance.
Firstly, he was told to leave the place within the night along with his family to where he was being directed to. The reason, as is referred to later, is that this place would be visited by a torment.
Secondly, he was told to walk behind them. This is like a shepherd walking behind his herd lest any sheep is separated from it and is consumed by a wolf.
Thirdly, after leaving that place, none of them should look back. If a person repeatedly turns around to look back at a place which he has left behind, it shows his attachment and fondness to it. In general circumstances, this attachment and fondness is normal and normal feelings cannot be stopped or brushed off. However, exiting the city to which the punishment of God is to be delivered once the truth has been conclusively conveyed to its inhabitants should be done in such a manner by the believers that no fondness remains in their hearts for it. It is thus mentioned in some narratives that when he would quickly pass by the settlements of nations destroyed by God’s punishment and would also ask his followers to do so.
وَ قَضَیۡنَاۤ اِلَیۡهِ ذٰلِكَ الۡاَمۡرَ اَنَّ دَابِرَ هٰۤؤُلَآءِ مَقۡطُوۡعٌ مُّصۡبِحِیۡنَ (٦٦)11
The preposition اِلٰي after قَضَيْنَا shows that a word of the meaning of اَبْلَغْنَا is understood to be present.
وَ جَآءَ اَهۡلُ الۡمَدِیۡنَةِ یَسۡتَبۡشِرُوۡنَ (٦٧) 12
The city here refers to Soddom.
قَالَ اِنَّ هٰۤؤُلَآءِ ضَیۡفِیۡ فَلَا تَفۡضَحُوۡنِ (٦٨) وَ اتَّقُوا اللّٰهَ وَ لَا تُخۡزُوۡنِ (٦٩)13
Lot (sws) uttered the above cited words feeling utterly humiliated. He also asked them to fear God. Such an appeal, if there is even the slightest moral sensitivity left in the addressees, proves to be very effective. This is because respect for guests is considered to be a noble virtue even among the vilest of people. However, nothing can be expected from those who are without this sensitivity.
قَالُوۡا اَوَ لَمۡ نَنۡهَكَ عَنِ الۡعٰلَمِیۡنَ (٧٠) 14
Even the most ruffians of people find an excuse for their mischief. So these rogues too invented a justification and told Lot (sws) that he has connections with people living outside the city; they come to him and together they conspire against them; one day this will become a big threat against them. Thus they contended that they will not be deceived by him and his accomplices. They feared that one day they will bring some calamity upon them.
قَالَ هٰۤؤُلَآءِ بَنٰتِیۡ اِنۡ کُنۡتُمۡ فٰعِلِیۡنَ (٧١)15
I have explained under verse 78 of Surah Hud that this was not an offer from Lot (sws). It was a last-ditch effort by him to shake and jolt the conscience of his people. Had they the slightest sensitivity to morality left in them, they would have thought that in order to save the honour of his guests, he was prepared to subject his own honour to danger. They should have also rebuked themselves at the offer for making such a sinister move of violating the honour of Lot’s (sws) guests. This offer by him should be considered akin to how a person of high character and conduct is ready to put his own life and honour at stake to save the life and honour of another person.
لَعَمۡرُكَ اِنَّهُمۡ لَفِیۡ سَکۡرَتِهِمۡ یَعۡمَهُوۡنَ (٧٢) 16
This is a very affectionate assurance sounded to Lot (sws). The implication of this verse is that now there is no chance of these people mending their ways and so he should not fret over them. God’s torment will now decide their fate.
فَاَخَذَتۡهُمُ الصَّیۡحَةُ مُشۡرِقِیۡنَ (٧٣)17
The word صَّيْحَة means “a shout.” Here it refers to God’s punishment that visited the people of Lot (sws) as soon as it was daybreak. The stormy wind was accompanied with the roar and glare of thunder and lightening. Hence, the word is very aptly used here.
فَجَعَلۡنَا عَالِیَهَا سَافِلَهَا وَ اَمۡطَرۡنَا عَلَیۡهِمۡ حِجَارَةً مِّنۡ سِجِّیۡلٍ (٧٤)18
This verse rather concisely refers to the nature of punishment that came to them. Ustadh Hamid al-Din Farahi, has explained in detail its nature in his exegesis of Surah al-Dhariyat. Here is its relevant portion:
The Almighty sent a sand-laden wind to the people of Lot (sws). These sand particles crystallized into clay stones. As a result, these clay stones were first hurled on them. Then this burst became so intense that it overturned their houses. Thus while referring to them, it was stated: فَمِنْهُم مَّنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا (to some of these nations We sent stone-hurling winds, (29:40)). It was also stated جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنضُودٍ (We overturned their city and let loose on them a shower of clay-stones, (11:82)). In other words, such was the nature of the tempestuous wind that all their houses and roofs were flattened to the ground and pebbles and sand covered them from above, as referred to by the words وَالْمُؤْتَفِكَةَ أَهْوَى فَغَشَّاهَا مَا غَشَّى (and the overturned cities that were overturned and then covered it with that which covered it, (53:53-54).19
Research on the word سِجِّیۡل is presented by him in his exegesis of Surah al-Fil thus:
The word سِجِّیۡل (sijjil) is Arabicized form of two Persian words sang (stone) and gil (clay). The Qur’an has explained it in two ways. At one instance (15:74), it is stated حِجَارَةً مِّن سِجِّيلٍwhich means pebbles of the type of sijjil. At another place (51:33), it is said:حِجَارَةً مِّن طِين which means stones of clay. Since the word sijjil had become part of the Arabic language, the Qur’an has used it.20
اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّلۡمُتَوَسِّمِیۡنَ (٧٥) وَ اِنَّهَا لَبِسَبِیۡلٍ مُّقِیۡمٍ (٧٦) اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّلۡمُؤۡمِنِیۡنَ (٧٧)21
The word تَوَسَّمَ means to minutely observe and learn a lesson from something exemplary.
The expression سَبِیۡلٍ مُّقِیۡمٍ means “a commonly trodden way.”
After the anecdote of the people of Lot (sws), here first the disbelievers of the Quraysh are asked to learn a lesson from the settlements of the destroyed nations, if they really have eyes. They actually observe their remnants on the trade-routes they often pass by. It may be kept in mind that the settlements of Sodom and Gamorrah were situated on the trade routes of Hijaz and Syria. This route was a general passageway for the trade caravans of both countries.
After that, the attention of those who had professed faith in Muhammad (sws) is directed to the fact that there is a great sign in this anecdote: though the righteous are put through trials but ultimately it is they who become worthy of God’s mercy and their enemies are routed.
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Section IV: Verses (78-99)
In the succeeding verses, the anecdotes of some other nations who denied their respective messengers and the fate they met are concisely referred to. After that, the Prophet (sws) is assured that he should continue to call people to the message of truth. If his nation also follows the footsteps of the previous nations, it will also meet a similar fate and he should not be disappointed at their behaviour; on the contrary, he should be gracefully patient. Ultimately, he and his companions will succeed.
Readers may proceed to study the verses.
Text and Translation
وَ اِنۡ کَانَ اَصۡحٰبُ الۡاَیۡکَةِ لَظٰلِمِیۡنَ (٧٨) فَانۡتَقَمۡنَا مِنۡهُمۡ وَ اِنَّهُمَا لَبِاِمَامٍ مُّبِیۡنٍ (٧٩) وَ لَقَدۡ کَذَّبَ اَصۡحٰبُ الۡحِجۡرِ الۡمُرۡسَلِیۡنَ (٨٠) وَ اٰتَیۡنٰهُمۡ اٰیٰتِنَا فَکَانُوۡا عَنۡهَا مُعۡرِضِیۡنَ (٨١) وَ کَانُوۡا یَنۡحِتُوۡنَ مِنَ الۡجِبَالِ بُیُوۡتًا اٰمِنِیۡنَ (٨٢) فَاَخَذَتۡهُمُ الصَّیۡحَةُ مُصۡبِحِیۡنَ (٨٣) فَمَاۤ اَغۡنٰی عَنۡهُمۡ مَّا کَانُوۡا یَکۡسِبُوۡنَ (٨٤) وَ مَا خَلَقۡنَا السَّمٰوٰتِ وَ الۡاَرۡضَ وَ مَا بَیۡنَهُمَاۤ اِلَّا بِالۡحَقِّ وَ اِنَّ السَّاعَةَ لَاٰتِیَةٌ فَاصۡفَحِ الصَّفۡحَ الۡجَمِیۡلَ (٨٥) اِنَّ رَبَّكَ هُوَ الۡخَلّٰقُ الۡعَلِیۡمُ (٨٦) وَ لَقَدۡ اٰتَیۡنٰكَ سَبۡعًا مِّنَ الۡمَثَانِیۡ وَ الۡقُرۡاٰنَ الۡعَظِیۡمَ (٧٨) لَا تَمُدَّنَّ عَیۡنَیۡكَ اِلٰی مَا مَتَّعۡنَا بِهِۤ اَزۡوَاجًا مِّنۡهُمۡ وَ لَا تَحۡزَنۡ عَلَیۡهِمۡ وَ اخۡفِضۡ جَنَاحَكَ لِلۡمُؤۡمِنِیۡنَ (٨٨) وَ قُلۡ اِنِّیۡۤ اَنَا النَّذِیۡرُ الۡمُبِیۡنُ (٨٩) کَمَاۤ اَنۡزَلۡنَا عَلَی الۡمُقۡتَسِمِیۡنَ (٩٠) الَّذِیۡنَ جَعَلُوا الۡقُرۡاٰنَ عِضِیۡنَ (٩١) فَوَ رَبِّكَ لَنَسۡـَٔلَنَّهُمۡ اَجۡمَعِیۡنَ (٩٢) عَمَّا کَانُوۡا یَعۡمَلُوۡنَ (٩٣) فَاصۡدَعۡ بِمَا تُؤۡمَرُ وَ اَعۡرِضۡ عَنِ الۡمُشۡرِکِیۡنَ (٩٤) اِنَّا کَفَیۡنٰكَ الۡمُسۡتَهۡزِءِیۡنَ (٩٥) الَّذِیۡنَ یَجۡعَلُوۡنَ مَعَ اللّٰهِ اِلٰهًا اٰخَرَ فَسَوۡفَ یَعۡلَمُوۡنَ (٩٦) وَ لَقَدۡ نَعۡلَمُ اَنَّكَ یَضِیۡقُ صَدۡرُكَ بِمَا یَقُوۡلُوۡنَ (٩٧) فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَ کُنۡ مِّنَ السّٰجِدِیۡنَ (٩٨) وَ اعۡبُدۡ رَبَّكَ حَتّٰی یَاۡتِیَكَ الۡیَقِیۡنُ (٩٩)
And indeed the People of the Forest too were unjust to themselves. So, We took revenge from them as well and both of them are located on an open highway. And the people of Hijr also rejected the messengers. And We gave them Our signs but they always turned away from them. And they would carve houses from mountains with peace. Then right at daybreak Our shout seized them; so, whatever they had been earning could be of no benefit to them. (78-84)
And We have created the heavens and the earth and everything between them only with a purpose. And there is no doubt that the Day of Judgement is certain to come. So, forgive them gracefully. And your Lord creates in abundance and has knowledge . And We gave you the seven mathani and the great Qur’an . Do not even look up towards things which We have given their various groups and do not grieve at their situation. And lower your arms of affection on the believers and say: I am only an open warner. We had similarly revealed to those splitters who split the Qur’an into pieces. So, by your Lord! We shall definitely ask all of them about the deeds they have been doing. Hence openly read out the directive given to you, and ignore the Idolaters . We, on your behalf, are sufficient to deal with these people who make fun, who associate other deities with God. So, they shall soon come to know. And We know that your heart becomes tense on whatever they say. So, glorify your Lord while praising Him and be among those who prostrate and keep worshipping your Lord until the moment of certainty comes to you. (85-99)
Explanation
وَ اِنۡ کَانَ اَصۡحٰبُ الۡاَیۡکَةِ لَظٰلِمِیۡنَ (٧٨)22
The expression اَصْحٰبُ الْاَيْكَةِ refers to the people of Madyan to whom the prophet Shuy‘ab (sws) was sent. The word اَيكَة is used for bush and for forest. There was a huge forest near this city. Here the attention of the Quraysh is being directed towards the earthly signs of destruction caused by divine punishment – signs they would see during their trade journeys.
The word ظالِمِيْنَ refers to their disbelief and polytheism and deviation from the straight path. In the terminology of the Qur’an, the greatest injustice is polytheism. Those who are guilty of this injustice deny the greatest right of God which is monotheism and are also very unjust to their own selves. Ultimately, they meet the same fate as the one prescribed by God for such people.
فَانۡتَقَمۡنَا مِنۡهُمۡ وَ اِنَّهُمَا لَبِاِمَامٍ مُّبِیۡنٍ (٧٩) 23
The word إنتقام here means the punishment which manifested itself for them once the truth had been conclusively conveyed to these people. The dual pronoun in اِنَّهُمَا refers to settlement of the people of Shu‘ayb (sws) and to that of the people of Lot (sws) which was mentioned earlier. The signs of both are very apparent and situated at an open highway. The Arabs (sws) used to pass by them frequently. The expression اِمَامٍ مُّبِیۡنٍ has the same meaning as that of سَبِیۡلٍ مُّقِیۡمٍ mentioned earlier in verse 76. It means an open path and common highway. Since paths are guides, hence the word اِمَامٍ is appropriately used for it.
وَ لَقَدۡ کَذَّبَ اَصۡحٰبُ الۡحِجۡرِ الۡمُرۡسَلِیۡنَ (٨٠)24
The area between northern Arabia and Syria is called Hijr. This place was inhabited by the people of Thamud to whom prophet Salih (sws) was sent. It has been referred to earlier that the Quraysh are being reminded about the remnants of the nations destroyed by God. They used to frequently pass by them. It is in this connection that the three adjacent territories of the people of Lot (sws), Shu‘ayb (sws) and Salih (sws) are mentioned one after the other.
Only one messenger was sent to the people of Hijr. However, they would have rejected any messenger as they did Salih (sws). It is because of this reason that the Qur’an has used the word مُرْسَلِيْنَ in the plural. This shows the severity of their crime. The implication is that when they denied one messenger, it was as if they denied all.
وَ اٰتَیۡنٰهُمۡ اٰیٰتِنَا فَکَانُوۡا عَنۡهَا مُعۡرِضِیۡنَ (٨١)25
The word اٰیٰتِ refers to intellectual and natural arguments as well as visual miracles. As far as the latter is concerned, the Qur’an has mentioned the she-camel of the Thamud. It may well be that other miracles too may have been shown to them, However, the Qur’an has not mentioned them in detail and only insinuated towards them here. The reason for this is that here the objective is to point out that arguments and miracles will not be able to influence them.
وَ کَانُوۡا یَنۡحِتُوۡنَ مِنَ الۡجِبَالِ بُیُوۡتًا اٰمِنِیۡنَ (٨٢)26
The implication of the verse is that they had no fear of their messenger’s warnings and were fully engrossed in their construction fears. They were highly skilled in carving houses from stones and rocks and they were very proud of this skill. In this situation, how could their hearts have been influenced by the warnings of the messengers and how could they have imagined that one day these beautiful houses could be turned into their graves.
فَاَخَذَتۡهُمُ الصَّیۡحَةُ مُصۡبِحِیۡنَ (٨٣) فَمَاۤ اَغۡنٰی عَنۡهُمۡ مَّا کَانُوۡا یَکۡسِبُوۡنَ (٨٤)27
The punishment that visited these people is called الصَّیۡحَةُ (shout) by the Qur’an. The reason for this, as pointed out earlier, is that God sent layered clouds to the Thamud. From within these clouds emerged deafening thunder and horrible lightning.
وَ مَا خَلَقۡنَا السَّمٰوٰتِ وَ الۡاَرۡضَ وَ مَا بَیۡنَهُمَاۤ اِلَّا بِالۡحَقِّ وَ اِنَّ السَّاعَةَ لَاٰتِیَةٌ فَاصۡفَحِ الصَّفۡحَ الۡجَمِیۡلَ (٨٥)28
From here onwards, the Prophet (sws) is directly addressed and these remaining verses constitute the end of the surah. All the topics discussed in it are encompassed in these verses. It is said that that the Almighty has created this world with wisdom and purpose. The essential consequence of this is that it should reach its fate and the court of God should deliver its verdict regarding whatever has happened in it. This is not a place of amusement for children so that people can do anything they want and not be questioned.
Thus the Day of Judgement is certain to come. These people who are exerting their utmost effort to oppose the Prophet (sws) will meet their fate. He should gracefully forgive them. This means that he should neither lose hope because of their mischief nor respond to their stupid talk. Furthermore, he should also not give up his responsibility of preaching. In fact, he should keep doing his work and leave their matter to God. If they do not mend their ways, they will end up with the same fate as the one met by their predecessor nations who denied their respective messengers.
اِنَّ رَبَّكَ هُوَ الۡخَلّٰقُ الۡعَلِیۡمُ (٨٦) 29
Earlier it was said that the Day of Judgement was about to come. Here its reasoning is mentioned: if God is the creator, how can it be difficult for Him to create again whenever He wants to. If this second creation is for accountability, there is no difficulty in this since He is also all-knowing. Nothing in the heavens and the earth is hidden from Him. When He decides to call them to accountability, He will reveal everything before them.
وَ لَقَدۡ اٰتَیۡنٰكَ سَبۡعًا مِّنَ الۡمَثَانِیۡ وَ الۡقُرۡاٰنَ الۡعَظِیۡمَ (٧٨) 30
After reassuring the Prophet (sws) and urging him to show patience, here that great treasure is referred to which is a means of comfort for him in all hardships and a guarantor of his success. The implication is that in the presence of these seven mathani which is like a spiritual army for him, he does not need any other weapon to combat his enemies. The God Who has imposed on him the responsibility of communicating this Qur’an has promised to make him succeed. In verse 85 of Surah al-Qasas, it is stated: اِنَّ الَّذِیۡ فَرَضَ عَلَیۡكَ الۡقُرۡاٰنَ لَرَآدُّكَ اِلٰی مَعَادٍ.31
Here a question arises: what is the seven mathani? Our earliest exegetes give various answers to this:
One opinion is that it refers to the initial seven long surahs of the Qur’an.
Another opinion is that it refers to Surah al-Fatihah which has seven verses if the bismillah verse is also counted and this surah is repeatedly read in the prayer.
According to a third opinion, it refers to the complete Qur’an.
There are other opinions too. However, only these are worthy of mention. Among these three too, the second is the most famous. I have not been able to find any argument in favour of the first opinion. The sole argument in favour of the second opinion has been cited earlier. Though it cannot be denied that Surah al-Fatihah is repeatedly read in the prayers, I am not able to digest it for two reasons:
Firstly, Surah al-Fatihah can only be considered to have seven verses if the bismillah verse is also included in the count. There is difference of opinion whether this verse is part of the surah or not. The stronger view in this regard is that this verse is written at the beginning of this surah as it is written at the beginning of others. There seems no palpable reason to regard it to be a part of this surah.
Secondly, the meaning of “repeatedly saying something” can only be incorporated in the expression سَبۡعًا مِّنَ الۡمَثَانِیۡ when the word الۡمَثَانِیۡ (al-mathani) has this connotation. Now مَثَانِیۡ is the plural of مَثَنَیۡ and does not have this meaning. It means something which occurs in pairs. This word occurs at many instances in the Qur’an and it has this meaning at all these instances. For example:
وَ اِنۡ خِفۡتُمۡ اَلَّا تُقۡسِطُوۡا فِی الۡیَتٰمٰی فَانۡکِحُوۡا مَا طَابَ لَکُمۡ مِّنَ النِّسَآءِ مَثۡنٰی وَ ثُلٰثَ وَ رُبٰعَ. (4: 3)
And if you fear that you shall not be able to deal justly with the orphans, marry [their mothers] who are lawful to you, two two, three three, four four. (4:3)
قُلۡ اِنَّمَاۤ اَعِظُکُمۡ بِوَاحِدَةٍ اَنۡ تَقُوۡمُوۡا لِلّٰهِ مَثۡنٰی وَ فُرَادٰی ثُمَّ تَتَفَکَّرُوۡا (34: 46)
Tell them: “I counsel you about one thing: stand up in pairs or singly for the sake of God; then reflect. (34:46)
Though the third opinion is not famous, but it is the most appropriate if the arguments behind it are kept in mind.
The greatest argument in its favour is that at one instance the Qur’an itself says that it is مَّثَانِیَ:
اَللّٰهُ نَزَّلَ اَحۡسَنَ الۡحَدِیۡثِ کِتٰبًا مُّتَشَابِهًا مَّثَانِیَ (37: 23)
God has revealed the best of scriptures in the form of a mutashabihan mathani book. (39:23)
The word مُّتَشَابِهًا means that all its contents are in harmony with one another and not in contradiction or at variance with one another. It refers to the occurrence of the Qur’anic surahs in pairs. Among the larger surahs, Surah al-Baqarah and Surah Āl-i ‘Imran and among the shorter ones, Surah al-Falaq and Surah al-Nas are prominent. I have pointed out other paired-surahs as well throughout this exegesis.
I have explained in the foreword of this exegesis that the surahs are arranged in the form of seven chapters. Every chapter starts with one or more Makkan surahs and ends on one or more Madinan surahs. Within each chapter, these surahs are like sections. In these chapters and sections, topics are common and each of them has its own distinctive feature as well. Surah al-Fatihah is a preamble to the whole Qur’an. It concisely encompasses the content which is mentioned in detail in the rest of the Qur’an.
In the light of this, the correct interpretation of the verse under discussion is: “I have given you seven mathani which is the Qur’an.” In the Arabic expression سَبۡعًا مِّنَ الۡمَثَانِیۡ , the مِّنَ is for annexure and in وَ الۡقُرۡاٰنَ الۡعَظِیۡمَ the و is for explication. In other words, the Prophet (sws) is being told that these seven chapters are God’s armies meant to affirm the truth and refute evil in the ultimate sense.
There are some narratives that say the Prophet (sws) regarded Surah al-Fatihah as the seven mathani and the glorious Qur’an. This has a specific background and connotation: it has been referred to earlier that Surah al-Fatihah is like a preamble to the whole Qur’an and it concisely encompasses the content which is mentioned in detail in the rest of the Qur’an. In other words, this gem has all the brilliance of the complete Qur’an. Hence, it is with this respect that it is the seven mathani and the glorious Qur’an.
لَا تَمُدَّنَّ عَیۡنَیۡكَ اِلٰی مَا مَتَّعۡنَا بِهِۤ اَزۡوَاجًا مِّنۡهُمۡ وَ لَا تَحۡزَنۡ عَلَیۡهِمۡ وَ اخۡفِضۡ جَنَاحَكَ لِلۡمُؤۡمِنِیۡنَ (٨٨)32
The word اَزۡوَاج also means “groups.” Thus, for example in verse 7 of Surah al-Waqi‘ah, it is said: وَّ کُنۡتُمۡ اَزۡوَاجًا ثَلٰثَةً (and you will be divided into three groups).
The verse implies that when God has given the Prophet (sws) the treasure of the Qur’an which is a sufficient guarantor of his success, he should not even look at people who are inebriated in the arrogance of their material gains and are not prepared to listen and understand him.
It should be kept in mind that if prophets of God first address the rich and wealthy of their society, it is not because they accord wealth and assets any importance or have greed for them; the reason for this is that if these people of wealth and power accept faith, they will succeed in the hereafter and their wealth and influence will strengthen the cause of religion and also open up the way of their subordinates to religion. It is for this reason that Prophet Muhammad (sws) too addressed the leaders of the Quraysh in the initial period. However, when they did not listen to him, God directed him to focus all his attention to the believers who may not have the riches of this world but have the treasure of faith in the Qur’an.
It is evident from the words “do not grieve at their situation” that the Prophet (sws) was very sorrowful at the rejection of faith by these people. God even stopped him from expressing grief on this deprivation because these wretched people deserve to be denied the treasure of the Qur’an.
The words “and lower your arms of affection on the believers” subtly signify that very soon these wretched people will face the wrath of God. So just as a bird when sensing danger wraps its wings around its broods, in a similar way, the Prophet (sws) too should hide his people under the wings of his affection.
وَ قُلۡ اِنِّیۡ اَنَا النَّذِیۡرُ الۡمُبِیۡنُ (٨٩)33
The Prophet (sws) is asked to follow what this verse states. Whether they listen to him or not is not his responsibility.
کَمَاۤ اَنۡزَلۡنَا عَلَی الۡمُقۡتَسِمِیۡنَ (٩٠) الَّذِیۡنَ جَعَلُوا الۡقُرۡاٰنَ عِضِیۡنَ (٩١)34
This verse is connected to verse 87. The whole sense would be something like this: “We have given you the seven mathani and the great Qur’an the way We had similarly revealed to those splitters who split their Qur’an into pieces.” This is a reference to the Jews who, in order to conceal the truth, changed the arrangement of their own Qur’an which is the Torah. They had divided it into various parts and would conceal some of them and reveal some others. Verse 96 of Surah al-An‘am mentions this prank. An example of calling other scriptures as the Qur’an is found in verse 31 of Surah al-Ra‘d.
This verse also secondarily answers this question of the Jews as to why a new Qur’an was need after the Torah. The answer was that in the first place that Qur’an never existed in its original shape – the one they had great pride in. They had split it into parts. Moreover, had it existed in its original form, they would have also known the need of the new Qur’an.
The word عِضِیۡنَ is the plural of عضة. It means “groups”, “parts” and “categories.”
فَوَ رَبِّكَ لَنَسۡـَٔلَنَّهُمۡ اَجۡمَعِیۡنَ (٩٢) عَمَّا کَانُوۡا یَعۡمَلُوۡنَ (٩٣) 35
Both these verses relate to the Jews as well. Their sin of concealing the truth will be gravely punished.
فَاصۡدَعۡ بِمَا تُؤۡمَرُ وَ اَعۡرِضۡ عَنِ الۡمُشۡرِکِیۡنَ (٩٤) 36
From here, the discourse re-connects to its original topic and addresses the Prophet (sws).
اِنَّا کَفَیۡنٰكَ الۡمُسۡتَهۡزِءِیۡنَ (٩٥) الَّذِیۡنَ یَجۡعَلُوۡنَ مَعَ اللّٰهِ اِلٰهًا اٰخَرَ فَسَوۡفَ یَعۡلَمُوۡنَ (٩٦)37
The verse implies that God is sufficient to take account from these people who make fun of his warnings.
وَ لَقَدۡ نَعۡلَمُ اَنَّكَ یَضِیۡقُ صَدۡرُكَ بِمَا یَقُوۡلُوۡنَ (٩٧) فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَ کُنۡ مِّنَ السّٰجِدِیۡنَ (٩٨) وَ اعۡبُدۡ رَبَّكَ حَتّٰی یَاۡتِیَكَ الۡیَقِیۡنُ (٩٩)38
These verses urge the Prophet (sws) to be patient in the wake of the sarcasm and mockery of the disbelievers.
With these words, the explanation of this surah comes to an end. May God forgive my blemishes and make the readers benefit from what is correctly stated here.
وَ اٰخِرُ دَعۡوٰىهُمۡ اَنِ الۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِیۡنَ (and our last prayer is that gratitude be to God, Lord of the world)
___________________
1. Inform My servants that indeed I am very Forgiving, Ever-Merciful. And indeed My torment is also a very painful one.
2. And inform them about Abraham ’s guests as well. When they came to him, they said: “Peace be to you.” He said: “We are scared of you.” They said: “Fear not. We give glad tidings to you of a boy endowed with knowledge .”
3. He replied: “What, when I have been inflicted with old age you give these glad tidings to me; so, on what basis are you giving the glad tidings?”
4. They said: “We have given you glad tidings of a certain event. So, be not among those who have no hope.”
5. He said: “Who except those who have gone astray can despair the mercy of their Lord.”
6. He asked: “O Messengers! What is your present task?”
7. They replied: “We have been sent to a nation of wrongdoers . Only the people of Lot are an exception. We shall save all of them except his wife . We have decided that she will be among those who will be left behind.”
8. Then when these messengers reached the people of Lot , he said: “You seem to be strangers.”
9. They replied: “We have come to you with that which they had been doubting. And we have come to you with a certain directive, and we are absolutely truthful .
10. So, leave this place with your family within the night and walk behind them. And none of you should look back, and go where you are directed to go.”
11. And We informed him of this verdict of Ours that as soon as morning arrives, these people shall be routed.
12. And the people of the city arrived with joy.
13. He said: “These are my guests; so, do not humiliate me; fear God and do not disgrace me.”
14. They said: “Had we not stopped you from the coming of others?”
15. He said: “If you are bent upon doing something, here are my daughters.”
16. By your life! they have become blind because of their frenzy .
17. So, at the strike of daybreak, Our shout overtook them
18. And We ravaged that settlement and let loose on them a shower of clay stones.
19. Fara#hi#, Majmu#‘ah tafa#si#r, 129.
20. Ibid., 368.
21. Indeed, there are great signs in this account for those who want to have insight. And this settlement is located at a common highway. Indeed, there is also in this anecdote a great sign for the believers.
22. And indeed the People of the Forest too were unjust to themselves.
23. So, We took revenge from them as well and both of them are located on an open highway.
24. And the people of Hijr also rejected the messengers.
25. And We gave them Our signs but they always turned away from them.
26. And they would carve houses from mountains with peace.
27. Then right at daybreak Our shout seized them; so, whatever they had been earning could be of no benefit to them.
28. And We have created the heavens and the earth and everything between them only with a purpose. And there is no doubt that the Day of Judgement is certain to come. So, forgive them gracefully.
29. And your Lord creates in abundance and has knowledge .
30. We gave you the seven mathani and the great Qur’an .
31. Indeed, He Who has imposed the responsibility of the Qur’an on you will definitely make you reach a good fate.
32. Do not even look up towards things which We have given their various groups and do not grieve at their situation. And lower your arms of affection on the believers.
33. And say: I am only an open warner.
34. We had similarly revealed to those splitters who split the Qur’an into pieces.
35. So, by your Lord! We shall definitely ask all of them about the deeds they have been doing.
36. Hence openly read out the directive given to you, and ignore the Idolaters .
37. We, on your behalf, are sufficient to deal with these people who make fun, who associate other deities with God. So, they shall soon come to know.
38. And We know that your heart becomes tense on whatever they say. So, glorify your Lord while praising Him and be among those who prostrate and keep worshipping your Lord until the moment of certainty comes to you.