Theme and Relationship with the Previous Surah
I have comprehensively discussed the themes of all the surahs of this chapter at the beginning of Surah Yunus. The conflict between truth and falsehood that ensues with the advent of a messenger necessarily culminates in his victory and that of his followers and in the defeat of his rejecters. It is this reality which in fact has been made evident in this surah in a new style. Viewed thus, verse 30 of this surah reflects its theme: لِلَّذِیۡنَ اَحۡسَنُوۡا فِیۡ هَذِهِ الدُّنۡیَا حَسَنَةٌ وَ لَدَارُ الۡاٰخِرَةِ خَیۡرٌ وَ لَنِعۡمَ دَارُ الۡمُتَّقِیۡنَ (those who adopted good, for them there is good in this world also and the abode of the Hereafter is much better than this and how marvellous is the abode of those who fear God). Verses 41-42 also state precisely the same fact: those who migrate for the cause of the truth while suffering from the oppression of their opponents are granted political authority in this world and in the hereafter their reward is much more.
The previous surah – al-Hijr – ended on a note of assurance for the Prophet (sws). He was told that he should not be upset at people who were making fun of his warnings and admonitions and regarding them to be baseless; God is sufficient to take to task these arrogant people on his behalf. With this background, the current surah starts off without any prelude with the words: اَتٰۤی اَمۡرُ اللّٰهِ فَلَا تَسۡتَعۡجِلُوۡهُ سُبۡحٰنَهُ وَ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ (The directive of God has been pronounced. So, do not seek to hasten it. He is pure and exalted from the things they associate with Him).
Analysis of Meanings
Verses (1-9): The disbelievers of the Quraysh are warned that they should know that God’s torment is just about to arrive. They should not try to hasten its arrival by regarding it to be a joke. They should not arrogantly think that the partners they associate with God would save them. He has no partners. This world is not the playground of children for people to spread whatever disorder they want and not be held accountable by its creator and master. It is not befitting for a human being created from a drop of water to dispute with God about his recreation. The signs of God’s providence that are present in this world everywhere show that He is very merciful and compassionate. He will necessarily bring about a day in which He will decide all matters and reward or punish people according to their deeds. Thus, the correct attitude for people is to adopt the straight path delineated by Him and avoid treading on deviant paths. Had God wanted, He would have guided everyone to the straight path but He did not deem coercion the right thing in this regard. He wants people to choose the right path from their own will.
Verses (10-23): The harmony in conflicting elements of nature in this universe bears evidence to the belief of monotheism. This harmony shows that the same powerful intention governs the whole universe. No one else has a share in it. Thus, people who rely on other deities and have no fear of the hereafter will one day necessarily bear the consequences of this arrogance.
Verses (24-32): The attitude of the arrogant towards the Qur’an and its teachings is alluded to. It is explicitly stated that inebriated with their leadership, those who are trying to disillusion people from the Qur’an will bear the burden of their deviance as well as a part of others because they were responsible for them going astray. In contrast to this, the attitude of the righteous is cited and their good fate is alluded to.
Verses (33-40): Some of the arguments the idolaters proffered to oppose the Qur’an and support their baseless views are cited and refuted.
Verses (41-47): Those who were putting up with hardships from the idolaters merely for the cause of the truth are encouraged and the polytheists are warned on their arrogance.
Verses (48-60): Arguments in favour of monotheism are cited and the idolaters are admonished that everything is in God’s control. If He seizes them, no one can save them. He can seize them in every state they are in.
Verses (61-64): The idolaters are warned that if God has given them respite, it is because there is time fixed for every event. When that time arrives, neither will there be any delay nor will anything happen before its arrival. Simultaneously, the Prophet (sws) is assured that whatever he is facing is the same as that the previous messengers faced. His task is not to convert people into believers; he is only required to conclusively communicate the truth to them.
Verses (65-83): By recounting certain favours of God before the idolaters, they are rebuked: to whom can they attribute them except God? After that, the Prophet (sws) is assured that it is not his responsibility to show the way to those who are deliberately posing as if they know nothing. His only responsibility is to communicate the truth.
Verses (84-90): God has sent messengers to every community to convey the truth to it. He will ask them to bear witness on the Day of Judgement if they delivered His message. Prophet Muhammad (sws) occupies the same status for this community. It is for this objective that God revealed a Book to him. After that, the basic message of this Book is briefly referred to.
Verses (91-95): The Jews are addressed and rebuked that after entering into a covenant with God they have become His rivals because of jealousy. They are like an old woman who spins her thread and then shreds it into bits. They too are similarly shredding the covenant made with God. They should not sell this covenant for the wealth of this world and not use their oaths to turn away people from the truth.
Verses (96-105): People who persevere on the truth in spite of opposition from their rivals are promised best rewards both in this world and in the next. Some of the lame objections which people were raising to create doubts in the minds of the masses against the Qur’an and the Prophet (sws) are answered.
Verses (106-111): Assurance is sounded to Muslims who were suffering at the hands of the enemies of the truth, and warning is sounded to those who succumb to these hardships and leave Islam. An indication is made of migration for the cause of the truth and the reward it entails.
Verses (112-117): An example of a city is cited in order to warn the Quraysh: if they do not change their attitude, they too may face the same fate as the dwellers of this city. Moreover, they are directed not to regard anything as prohibited out of their own desire. They should consume the things God has allowed and not regard them to be prohibited because of their superstitious beliefs.
Verses (118-124): It is indicated that the same things were regarded as forbidden for the Jews as the ones which are prohibited in this religion brought by the Qur’an. However, because of arrogance, they themselves ended up regarding certain things as prohibited to them and thereafter attributed them to the religion of Abraham (sws). Abraham (sws) was neither a Jew, nor a Christian nor an Idolater. His religion was distinct from all of them and it is this religion which the Prophet (sws) is being directed to follow. Regarding the Sabbath to be holy was a directive related to the Jews. It has no connection with Abraham’s religion.
Verses (125-128): The Prophet (sws) and the Muslims are asked to invite people to their religion with wisdom and sagacity and are directed to persevere in its cause. The means of acquiring this perseverance is God-connection. They should not lose hope because of the conspiracies hatched by their opponents. God is the companion of His pious and righteous servants.
After completing this concise analysis of the meanings of this surah, I now begin its explanation.
وَمَا تَوْفِيْقِي اِلَّا باللّٰهِ (only God can give me this urge)
Section I: Verses (1-9)
بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ
اَتٰۤی اَمۡرُ اللّٰهِ فَلَا تَسۡتَعۡجِلُوۡهُ سُبۡحٰنَهُ وَ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ (١) یُنَزِّلُ الۡمَلٰٓئِکَةَ بِالرُّوۡحِ مِنۡ اَمۡرِہٖ عَلٰی مَنۡ یَّشَآءُ مِنۡ عِبَادِهِۤ اَنۡ اَنۡذِرُوۡۤا اَنَّهُ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاتَّقُوۡنِ (٢) خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ بِالۡحَقِّ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ (٣) خَلَقَ الۡاِنۡسَانَ مِنۡ نُّطۡفَةٍ فَاِذَا هُوَ خَصِیۡمٌ مُّبِیۡنٌ (٤) وَ الۡاَنۡعَامَ خَلَقَهَا لَکُمۡ فِیۡهَا دِفۡءٌ وَّ مَنَافِعُ وَ مِنۡهَا تَاۡکُلُوۡنَ (٥) وَ لَکُمۡ فِیۡهَا جَمَالٌ حِیۡنَ تُرِیۡحُوۡنَ وَ حِیۡنَ تَسۡرَحُوۡنَ (٦) وَ تَحۡمِلُ اَثۡقَالَکُمۡ اِلٰی بَلَدٍ لَّمۡ تَکُوۡنُوۡا بٰلِغِیۡهِ اِلَّا بِشِقِّ الۡاَنۡفُسِ اِنَّ رَبَّکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ (٧) وَّ الۡخَیۡلَ وَ الۡبِغَالَوَ الۡحَمِیۡرَ لِتَرۡکَبُوۡهَا وَ زِیۡنَةً وَ یَخۡلُقُ مَا لَا تَعۡلَمُوۡنَ (٨) وَ عَلَی اللّٰهِ قَصۡدُ السَّبِیۡلِ وَ مِنۡهَا جَآئِرٌ وَ لَوۡ شَآءَ لَهَدٰىکُمۡ اَجۡمَعِیۡنَ (٩)
In the name of God, the Most Gracious, the Ever-Merciful.
The verdict of God has been delivered. So, do not seek to hasten it. He is pure and exalted from the things they associate with Him. He sends down angels with His command of revelation to whomsoever He wills among His servants: “Warn people: ‘There is no deity except Me; so, fear Me only.’” He has created the heavens and the earth with a purpose. He is superior to things which they associate with Him. He has created a human being from a drop of water; so, he arose to become an open enemy. And He has also created cattle for you in which there is winter’s attire for you and other benefits too and you also obtain nutrition from them. And in them, there is also splendour for you, when in the evening you bring them back and when you leave them to graze. And they transport your burdens to places where you could have only reached with great hardship. Indeed, your Lord is very Affectionate, very Merciful. And it is He Who has created horses, mules and donkeys so that you ride them and they are also an adornment. And He creates things which you do not know. And the straight path reaches God, whereas there are some deviant paths. And had He wanted, He would have guided all of you. (1-9)
Explanation
اَتٰۤی اَمۡرُ اللّٰهِ فَلَا تَسۡتَعۡجِلُوۡهُ سُبۡحٰنَهُ وَ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ (١) 1
The Prophet (sws) informed his people that if they did not accept his message, they would be punished by God once their period of respite expired. At this, they responded by asking to bring upon them that punishment and that they would only accept his message once they saw the punishment he threatened them with every now and then. Verse 34 will present its details. The verse addresses those hasty individuals and tells them that the directive of punishment had been announced. So they should stop this hastiness.
The words “the directive of God has been pronounced” do not merely sound a threat; they state a fact. I have explained at a number of instances in this exegesis the established practice of God about His messengers: those among his nation who profess faith in him become safe and secure and those who reject him are destroyed. A messenger of God is the yardstick between truth and falsehood and the final means of conclusive communication of the truth to his people. So, once he arrives among them, they have two choices only: either accept faith in him and be salvaged or face God’s wrath as the consequence of their arrogance.
The words “He is pure and exalted from the things they associate with Him” imply that these people defiantly think that their deities would save them from God’s torment whereas He is far above this; He is peerless and does not have any partners. There is absolutely no relation of superstitious beliefs with His exalted attributes. None can rival any of His attributes.
It may be noted that the verse begins with a direct address (do not seek to hasten it) and then it shifts to an indirect one (He is pure and exalted from the things they associate with Him). The eloquence in it is that the first part consists of warning and threat; hence direct address is more appropriate for it. The second part has an element of abhorrence and disgust for which indirect address is more apt. It is as if this part is said while turning away from them.
یُنَزِّلُ الۡمَلٰٓئِکَةَ بِالرُّوۡحِ مِنۡ اَمۡرهِ عَلٰی مَنۡ یَّشَآءُ مِنۡ عِبَادِهِۤ اَنۡ اَنۡذِرُوۡۤا اَنَّهُ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاتَّقُوۡنِ (٢)2
The disbelievers had two demands: first, they wanted angels to descend on them too the way they do on the Prophet (sws) as per his claim; second, the punishment the Prophet (sws) warned them of. Thus this surah mentions both these demands in verse 33 thus: هَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ تَاۡتِیَهُمُ الۡمَلٰٓئِکَةُ اَوۡ یَاۡتِیَ اَمۡرُ رَبِّكَ (do they but await that angels come to them or the directive of your Lord is given?). While the second of these demands has already been mentioned in the first verse, the verse under discussion takes up their second demand by specifying that not everyone is worthy of being sent angels to.
The words بِالرُّوۡحِ مِنۡ اَمۡرِہٖ mean that these angels descend with the revelation of God’s directive. “God’s revelation” is termed as الروح (soul) because just as bodily life can only exist because of the soul, the soul can only exist because of God’s revelation. It is to this fact that Jesus (sws) has referred thus: “Man shall not live on bread alone, but on every word that comes from the mouth of God.” (Matthew, 4:4)
Every messenger is directed by God to tell his people that there is no deity other than Him; they should fear Him alone and only worship Him; none should be associated with Him.
خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ بِالۡحَقِّ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ (٣)3
The word حَقٌّ means “purpose” and “objective.” The implication of the verse is that God has not created this world as a means of amusement. Every part of it is replete with wisdom. There is a gradual progression in things signifying that it has a purpose and that its creator is a wise and powerful being. The consequence of this universe having an objective is that God will necessarily bring about a day in which everyone returns to Him and face accountability of their deeds. If this does not happen, it would mean that this world is a meaningless place. Verse 115 of Surah al-Mu’minun points to this fact in the following words: اَفَحَسِبۡتُمۡ اَنَّمَا خَلَقۡنٰکُمۡ عَبَثًا وَّ اَنَّکُمۡ اِلَیۡنَا لَا تُرۡجَعُوۡنَ4
The words “He is superior to things which they associate with Him” emphasize what is stated above in another way. In the first place, the idolaters and the disbelievers were not convinced of the hereafter; moreover, the only relationship they had was with their deities and intercessors who they worshipped. They thought that they were sufficient on their behalf to deal with God. This belief obviously totally negates that this world has an objective. For this reason, it has also been stated that the deities these people have pinned their hopes on will be of no benefit to them. He has no peers or partners. His attributes are so lofty that these associates can have no relationship with Him.
خَلَقَ الۡاِنۡسَانَ مِنۡ نُّطۡفَةٍ فَاِذَا هُوَ خَصِیۡمٌ مُّبِیۡنٌ (٤) 5
The word “human being” refers to idolaters and disbelievers who are under discussion. They are not named to express aversion. The implication of the verse is that such is the audacity of a human being created from an impure drop of water that he has become an inveterate foe of God and regards his recreation to be an impossibility. Verse 3 of Surah Qaf expresses this notion thus: ءَاِذَا مِتۡنَا وَ کُنَّا تُرَابًا ذٰلِكَ رَجۡعٌۢ بَعِیۡدٌ .6 He fights with God in support of the partners he has associated with Him. In verse 27 ahead, it is thus stated: وَ یَقُوۡلُ اَیۡنَ شُرَکَآءِیَ الَّذِیۡنَ کُنۡتُمۡ تُشَآقُّوۡنَ فِیۡهِمۡ.7
وَ الۡاَنۡعَامَ خَلَقَهَا لَکُمۡ فِیۡهَا دِفۡءٌ وَّ مَنَافِعُ وَ مِنۡهَا تَاۡکُلُوۡنَ (٥)7
The word دِفۡءٌ refers to the hair and wool of animals. They are used to produce winter clothes.
Now in this and in the succeeding verses, the attention of people already under discussion is directed towards various things around them and their multifarious benefits. The purpose is to make them realize that each and everything of this universe is pointing to the fact that the creator of this universe is very noble and wise as well as merciful and compassionate. In other words, all these favours they have received are from God but they are worshipping others. The splendour and majesty of God does not make them realize that they owe an obligation towards Him and that one day they will be held accountable before Him. Among these favours, cattle are mentioned the foremost because they were the real wealth of the Arabs. They obtained food, clothes and other multiple benefits from them.
وَ لَکُمۡ فِیۡهَا جَمَالٌ حِیۡنَ تُرِیۡحُوۡنَ وَ حِیۡنَ تَسۡرَحُوۡنَ (٦)9
The word جَمَالٌ here refers to splendour, wealth and grandeur and, as pointed out earlier, to their animal herds. It was through them that the real affluence of someone would be judged by them. A person would be of high social status if he had herds in large numbers and vice versa.
Here apparently the word تَسْرَحُوْنَ (when you leave them to graze) should have been mentioned before تُرِيْحُوْنَ (when in the evening you bring them back) but the Qur’an has done the opposite. The reason for this is that the occasion of the discourse entails an expression of splendour and this is found more when the herd returns in the evening after grazing. At this time, the animals appear well-fed and fresh after eating their fodder. This splendour is not apparent in the morning when they are left to graze.
وَ تَحۡمِلُ اَثۡقَالَکُمۡ اِلٰی بَلَدٍ لَّمۡ تَکُوۡنُوۡا بٰلِغِیۡهِ اِلَّا بِشِقِّ الۡاَنۡفُسِ اِنَّ رَبَّکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ (٧)10
This verse refers to camels which were solely used by the Arabs for their own transport as well as of their goods. A camel can travel for very long distances and brave all kinds of hardships. In hot and desert areas specially, it was like the ship of God. It stood unrivalled in this quality.
The words “indeed, your Lord is very Affectionate, very Merciful” point to the real lesson which human beings benefiting from these favours should learn. A natural consequence of God having these attributes is that these people should recognize His rights, thank Him and worship Him only. Moreover, they should not associate others with His rights by ascribing partners to Him and end up becoming His open foes. Yet such is the misfortune of these people that instead of being grateful on the favours they have received, they become arrogant and bitter rivals of God. What is even from unfortunate is that if ever they are grateful, it is to others and not to God.
وَّ الۡخَیۡلَ وَ الۡبِغَالَوَ الۡحَمِیۡرَ لِتَرۡکَبُوۡهَا وَ زِیۡنَةً وَ یَخۡلُقُ مَا لَا تَعۡلَمُوۡنَ (٨) 11
After the camel, other animals are referred to which not only were used for transport by the Arabs but would also become a means of splendour when chiefs ride them. The purpose of mentioning these favours is the same as has been indicated earlier: it is God Who has blessed them with all these favours but after receiving them they forget Him and start worshipping others inebriated with their own power and majesty.
وَ عَلَی اللّٰهِ قَصۡدُ السَّبِیۡلِ وَ مِنۡهَا جَآئِرٌ وَ لَوۡ شَآءَ لَهَدٰىکُمۡ اَجۡمَعِیۡنَ (٩)12
The word قَصۡدُ means “straight” and قَصۡدُ السَّبِیۡلِ means “straight path.” In this latter expression, the attribute is annexed towards its noun. The implication is that the straight path of monotheism makes a person reach God. This path is so straight that it does not have any side-walks. God has not placed intermediaries between Himself and His servants. He has opened the straight way to make them reach Him. If a person treads on it, he will reach his creator. This fact is stated thus in verse 41 of Surah al-Hijr: هَذَا صِرَاطٌ عَلَیَّ مُسۡتَقِیۡمٌ (this straight path [of monotheism] directly reaches Me). In verse 52 of Surah Hud, the words used are: اِنَّ رَبِّیۡ عَلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ (My Lord surely is on the straight path).
The implication of the words “whereas there are some deviant paths” is that though the straight path of monotheism reaches God, people have created deviant paths of polytheism in it. They tread upon them and then go further and further away from God. It becomes very difficult for them to return to the straight path of monotheism.
The words “and had He wanted, He would have guided all of you” refer to the fact that God has given the choice to people to adopt whatever path they want to. He wants them to use their intellect and be responsible themselves for what they choose. If they adopt the path of monotheism, they will reach their destination, and if they deviate from this path, they will bear its consequences. Further ahead in verse 37, the words used are: اِنۡ تَحۡرِصۡ عَلٰی هُدٰىهُمۡ فَاِنَّ اللّٰهَ لَا یَهۡدِیۡ مَنۡ یُّضِلُّ وَ مَا لَهُمۡ مِّنۡ نّٰصِرِیۡنَ (if you are very desirous for their guidance, what will you gain from this [O Prophet] because God does not guide those whom He leads astray [according to His law] and also no one can be their helper).
___________
________________
1. The verdict of God has been delivered. So, do not seek to hasten it. He is pure and exalted from the things they associate with Him.
2. He sends down angels with His command of revelation to whomsoever He wills among His servants: “Warn people: ‘There is no deity except Me; so, fear Me only.’”
3. He has created the heavens and the earth with a purpose. He is superior to things which they associate with Him.
4.Then, do you think that We have created you without a purpose and you will not be returned to Us?
5. He has created a human being from a drop of water; so, he arose to become an open enemy.
6. It is a very strange thing that after we die and become dust, we would be returned to life again. Such a return is very improbable.
7. Ask them: “Where are My associates for which you would fight?”
8. And He has also created cattle for you in which there is winter’s attire for you and other benefits too and you also obtain nutrition from them.
9. And in them, there is also splendour for you, when in the evening you bring them back and when you leave them to graze.
10. And they transport your burdens to places where you could have only reached with great hardship. Indeed, your Lord is very Affectionate, very Merciful.
11. And it is He Who has created horses, mules and donkeys so that you ride them and they are also an adornment. And He creates things which you do not know.
12. And the straight path reaches God, whereas there are some deviant paths. And had He wanted, He would have guided all of you.