Section V Verses (48-60)
In the succeeding verses, some arguments in favour of monotheism that are based on the world around human beings and the one within them are cited. The purpose is to reinforce the warning sounded to them in verses 45-47. The implication is that they should not ask the Prophet (sws) to immediately bring upon them the promised punishment. If it arrives, none accept God can protect them from it. If they trust their deities to protect them, they should know that God has no partners. He is the one and only. No one can dare impede the implementation of His intention.
Text and Translation
اَوَ لَمۡ یَرَوۡا اِلٰی مَا خَلَقَ اللّٰهُ مِنۡ شَیۡءٍ یَّتَفَیَّؤُا ظِلٰلُهُ عَنِ الۡیَمِیۡنِ وَ الشَّمَآئِلِ سُجَّدًا لِّلّٰهِ وَ هُمۡ دٰخِرُوۡنَ (٤٨) وَ لِلّٰهِ یَسۡجُدُ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ مِنۡ دَآبَّةٍ وَّ الۡمَلٰٓئِکَهُ وَ هُمۡ لَا یَسۡتَکۡبِرُوۡنَ (٤٩) یَخَافُوۡنَ رَبَّهُمۡ مِّنۡ فَوۡقِهِمۡ وَ یَفۡعَلُوۡنَ مَا یُؤۡمَرُوۡنَ (٥٠) وَ قَالَ اللّٰهُ لَا تَتَّخِذُوۡۤا اِلٰـهَیۡنِ اثۡنَیۡنِ اِنَّمَا هُوَ اِلٰهٌ وَّاحِدٌ فَاِیَّایَ فَارۡهَبُوۡنِ (٥١) وَ لَهُ مَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ لَهُ الدِّیۡنُ وَاصِبًا اَفَغَیۡرَ اللّٰهِ تَتَّقُوۡنَ (٥٢) وَ مَا بِکُمۡ مِّنۡ نِّعۡمَةٍ فَمِنَ اللّٰهِ ثُمَّ اِذَا مَسَّکُمُ الضُّرُّ فَاِلَیۡهِ تَجۡـَٔرُوۡنَ (٥٣) ثُمَّ اِذَا کَشَفَ الضُّرَّ عَنۡکُمۡ اِذَا فَرِیۡقٌ مِّنۡکُمۡ بِرَبِّهِمۡ یُشۡرِکُوۡنَ (٥٤) لِیَکۡفُرُوۡا بِمَاۤ اٰتَیۡنٰهُمۡ فَتَمَتَّعُوۡا فَسَوۡفَ تَعۡلَمُوۡنَ (٥٥) وَ یَجۡعَلُوۡنَ لِمَا لَا یَعۡلَمُوۡنَ نَصِیۡبًا مِّمَّا رَزَقۡنٰهُمۡ تَاللّٰهِ لَتُسۡـَٔلُنَّ عَمَّا کُنۡتُمۡ تَفۡتَرُوۡنَ (٥٦) وَ یَجۡعَلُوۡنَ لِلّٰهِ الۡبَنٰتِ سُبۡحٰنَهُ وَ لَهُمۡ مَّا یَشۡتَهُوۡنَ (٥٧) وَ اِذَا بُشِّرَ اَحَدُهُمۡ بِالۡاُنۡثٰی ظَلَّ وَجۡهُهُ مُسۡوَدًّا وَّ هُوَ کَظِیۡمٌ (٥٨) یَتَوَارٰی مِنَ الۡقَوۡمِ مِنۡ سُوۡٓءِ مَا بُشِّرَ بِهِ اَیُمۡسِکُهُ عَلٰی هُوۡنٍ اَمۡ یَدُسُّهُ فِی التُّرَابِ اَلَا سَآءَ مَا یَحۡکُمُوۡنَ (٥٩) لِلَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَةِ مَثَلُ السَّوۡءِ وَ لِلّٰهِ الۡمَثَلُ الۡاَعۡلٰی وَ هُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ (٦٠)
Have they not reflected that whatever God has created, their shadows prostrate before God turning from the right and the left while prostrating before God and they are humble and meek? And all living beings in the heavens and the earth prostrate to God only and the angels too; they are not disobedient. They fear their Lord above them and do whatever they are directed to. (48-50)
And God said: “Do not make two gods; He is the one God only. So, fear Me alone.” And to Him belongs whatever is in the heavens and the earth and obeying Him only is always mandatory. Then do you fear others besides God? (51-52)
And whatever favour you have is from God alone. Then when you are afflicted by a calamity, you beseech Him only. So, when He delivers you from that calamity, one group of yours starts associating partners with Him so that it shows ingratitude to the thing We have given them. So, be merry for a few days; then soon you will come to know. And those about whom they have no knowledge, they put their share too in the things We have given them. By God! You shall be held accountable for the falsehood that you are fabricating. (53-56)
And they ascribe daughters to God. Exalted is He and for them what they desire! And when glad tidings of a daughter are given to any of them, his face darkens and he becomes anxious, He hides from people because of this ominous news. He thinks whether he should keep her in shame or bury her in the ground. Alas! What an evil decision do they make! Evil example is of those who do not believe in the Hereafter. And for God are good attributes. He is Powerful and Wise. (57-60)
Explanation
اَوَ لَمۡ یَرَوۡا اِلٰی مَا خَلَقَ اللّٰهُ مِنۡ شَیۡءٍ یَّتَفَیَّؤُا ظِلٰلُهُ عَنِ الۡیَمِیۡنِ وَ الشَّمَآئِلِ سُجَّدًا لِّلّٰهِ وَ هُمۡ دٰخِرُوۡنَ (٤٨) 1
The word تفيئا means “to change and to alternate.”
This verse states the argument in favour of monotheism found in the physical laws of nature. The shadow of everything falls on the ground as if it is in prostration before God. Then it slowly rises and when the sun is at midday, it stands vertical. Then when the sun slowly goes down, it starts to fall to the ground on the opposite side. The twenty four hours of every shadow pass in this kneeling and prostration. It needs to be noted that this prostration of the shadow is always opposite to the sun. If the sun is in the west, the shadow is in the east and vice versa. This is a subtle reference to the fact that a shadow is Abrahamic in nature. It also shuns sun-worship.
If one deliberates on this argument, it becomes evident that if a person prostrates before the sun or the stars, his own shadow negates his action. He prostrates before God, but his shadow prostrates in the opposite direction. He does not willingly prostrate before God but unwillingly he does because his shadow prostrates before Him. In Surah al-Ra‘d, this fact is stated thus:
وَ لِلّٰهِ یَسۡجُدُ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ طَوۡعًا وَّ کَرۡهًا وَّ ظِلٰلُهُمۡ بِالۡغُدُوِّ وَ الۡاٰصَالِ. (15:13)
And whatever is in the heavens and the earth all are prostrating before God willingly or unwillingly and also their shadows morning and evening. (13:15)
In other words, a person who willingly prostrates before God, his prostration governed by physical laws is in complete conformity with his own prostration; as for he who prostrates before someone other than God, his own shadow negates his act.
The words وَ هُمۡ دٰخِرُوۡنَ refer to the fact that this prostration governed by physical laws makes them humble and meek. Now if a person shows arrogance before God in His outward prostration, it means that while excercizing his freedom of choice, he deviates from his instinct.
وَ لِلّٰهِ یَسۡجُدُ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ مِنۡ دَآبَّةٍ وَّ الۡمَلٰٓئِکَهُ وَ هُمۡ لَا یَسۡتَکۡبِرُوۡنَ (٤٩)2
The verse alludes to the fact that the instinct of every object of this universe is God-worship.
یَخَافُوۡنَ رَبَّهُمۡ مِّنۡ فَوۡقِهِمۡ وَ یَفۡعَلُوۡنَ مَا یُؤۡمَرُوۡنَ (٥٠)3
In other words, in spite of their proximity with the Almighty such is the situation of the angels that they can never imagine taking any advantage of Him and do as they are told.
وَ قَالَ اللّٰهُ لَا تَتَّخِذُوۡا اِلٰـهَیۡنِ اثۡنَیۡنِ اِنَّمَا هُوَ اِلٰهٌ وَّاحِدٌ فَاِیَّایَ فَارۡهَبُوۡنِ (٥١)4
This is a reference to God’s testimony Himself in support of monotheism.
وَ لَهُ مَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ لَهُ الدِّیۡنُ وَاصِبًا اَفَغَیۡرَ اللّٰهِ تَتَّقُوۡنَ (٥٢) 5
The word الدِّیۡن means “obedience” and وَاصِبًا means “perpetual.”
The implication of the verse is that God should be obeyed in this world as well as the next. If they fear someone other than God, this is their mere ignorance.
وَ مَا بِکُمۡ مِّنۡ نِّعۡمَةٍ فَمِنَ اللّٰهِ ثُمَّ اِذَا مَسَّکُمُ الضُّرُّ فَاِلَیۡهِ تَجۡـَٔرُوۡنَ (٥٣)6
The verb جئر means “to implore and to beseech.”
This is an argument of monotheism based on human nature: when people are inflicted by a calamity, they plead to God. It shows that human nature has full comprehension of God. Other deities have no place in human nature. Thus whenever a person is struck by hardship all these artificial deities disappear. Only the real God found in human nature remains.
ثُمَّ اِذَا کَشَفَ الضُّرَّ عَنۡکُمۡ اِذَا فَرِیۡقٌ مِّنۡکُمۡ بِرَبِّهِمۡ یُشۡرِکُوۡنَ (٥٤)7
The verse depicts their behaviour when God delivers them of their hardship.
لِیَکۡفُرُوۡا بِمَاۤ اٰتَیۡنٰهُمۡ فَتَمَتَّعُوۡا فَسَوۡفَ تَعۡلَمُوۡنَ (٥٥)8
This verse alludes to the consequence of the situation. It is evident that the words “so, be merry” sound a warning.
وَ یَجۡعَلُوۡنَ لِمَا لَا یَعۡلَمُوۡنَ نَصِیۡبًا مِّمَّا رَزَقۡنٰهُمۡ تَاللّٰهِ لَتُسۡـَٔلُنَّ عَمَّا کُنۡتُمۡ تَفۡتَرُوۡنَ (٥٦)9
In other words, they ascribe favours of God to their deities in support of whom they have no proof.
وَ یَجۡعَلُوۡنَ لِلّٰهِ الۡبَنٰتِ سُبۡحٰنَهُ وَ لَهُمۡ مَّا یَشۡتَهُوۡنَ (٥٧)10
This verse explains the heinous nature of polytheism. It may be kept in mind that the polytheists regarded angels to be daughters of God. They worshipped them thinking that if they are kept happy, they would win for them whatever place before God they wanted.
وَ اِذَا بُشِّرَ اَحَدُهُمۡ بِالۡاُنۡثٰی ظَلَّ وَجۡهُهُ مُسۡوَدًّا وَّ هُوَ کَظِیۡمٌ (٥٨) یَتَوَارٰی مِنَ الۡقَوۡمِ مِنۡ سُوۡٓءِ مَا بُشِّرَ بِهِ اَیُمۡسِکُهُ عَلٰی هُوۡنٍ اَمۡ یَدُسُّهُ فِی التُّرَابِ اَلَا سَآءَ مَا یَحۡکُمُوۡنَ (٥٩)11
This verse depicts their reaction when a daughter is born to them.
لِلَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَةِ مَثَلُ السَّوۡءِ وَ لِلّٰهِ الۡمَثَلُ الۡاَعۡلٰی وَ هُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ (٦٠)12
The verse refers to an incontestable reality. However, people believe in the opposite. They ascribe those things to God which they regard evil for their own selves and claim that good consequences and a good fate awaits them. Verse 62 ahead states this: وَ یَجۡعَلُوۡنَ لِلّٰهِ مَا یَکۡرَهُوۡنَ وَ تَصِفُ اَلۡسِنَتُهُمُ الۡکَذِبَ اَنَّ لَهُمُ الۡحُسۡنٰی لَا جَرَمَ اَنَّ لَهُمُ النَّارَ وَ اَنَّهُمۡ مُّفۡرَطُوۡنَ13
Section VI : Verses (61-64)
In the succeeding verses, the Idolaters are warned that if God has given them respite, it is because He has fixed a time for everything. When that time arrives, they will not be able to withdraw nor move ahead. Simultaneously, the Prophet (sws) is sounded assurance that whatever he is facing was faced by previous messengers too. His responsibility is not to force people into accepting faith and making them monotheists. His task is to only communicate the truth to them to such an extent that they are not left with any excuse to deny it.
Text and Translation
وَ لَوۡ یُؤَاخِذُ اللّٰهُ النَّاسَ بِظُلۡمِهِمۡ مَّا تَرَكَ عَلَیۡهَا مِنۡ دَآبَّةٍ وَّ لٰکِنۡ یُّؤَخِّرُہُمۡ اِلٰۤی اَجَلٍ مُّسَمًّی فَاِذَا جَآءَ اَجَلُهُمۡ لَا یَسۡتَاۡخِرُوۡنَ سَاعَةً وَّ لَا یَسۡتَقۡدِمُوۡنَ (٦١) وَ یَجۡعَلُوۡنَ لِلّٰهِ مَا یَکۡرَهُوۡنَ وَ تَصِفُ اَلۡسِنَتُهُمُ الۡکَذِبَ اَنَّ لَهُمُ الۡحُسۡنٰی لَا جَرَمَ اَنَّ لَهُمُ النَّارَ وَ اَنَّهُمۡ مُّفۡرَطُوۡنَ (٦٢) تَاللّٰهِ لَقَدۡ اَرۡسَلۡنَاۤ اِلٰۤی اُمَمٍ مِّنۡ قَبۡلِكَ فَزَیَّنَ لَهُمُ الشَّیۡطٰنُ اَعۡمَالَهُمۡ فَهُوَ وَلِیُّهُمُ الۡیَوۡمَ وَ لَهُمۡ عَذَابٌ اَلِیۡمٌ (٦٣) وَ مَاۤ اَنۡزَلۡنَا عَلَیۡكَ الۡکِتٰبَ اِلَّا لِتُبَیِّنَ لَهُمُ الَّذِی اخۡتَلَفُوۡا فِیۡهِ وَ هُدًی وَّ رَحۡمَةً لِّقَوۡمٍ یُّؤۡمِنُوۡنَ (٦٤)
And if God had seized people immediately for breaching rights, He would never have left any living being on earth but He gives respite to people until an appointed time. Then when their appointed time arrives, they will not be able to hold back for an instant or move ahead. (61)
And they ascribe to God what they do not like for themselves and their tongues lie that for them is a good fate. For them certainly is Hell and they will be left in it. (62)
By God! We sent messengers to nations before you also; then Satan made their deeds seem fair to them. So, now he is their companion and for them is a painful torment. (63)
And the only reason We have revealed this Book to you is that through it you can fully explain to them what they are differing in and it is a guide and mercy for those who believe. (64)
Explanation
وَ لَوۡ یُؤَاخِذُ اللّٰهُ النَّاسَ بِظُلۡمِهِمۡ مَّا تَرَكَ عَلَیۡهَا مِنۡ دَآبَّةٍ وَّ لٰکِنۡ یُّؤَخِّرُهُمۡ اِلٰۤی اَجَلٍ مُّسَمًّی فَاِذَا جَآءَ اَجَلُهُمۡ لَا یَسۡتَاۡخِرُوۡنَ سَاعَةً وَّ لَا یَسۡتَقۡدِمُوۡنَ (٦١)14
The word ظُلْم means “breaching rights.” Disbelief and polytheism are the greatest instance of breaching rights. By perpetrating them, a person breaches the greatest right of his Lord and also is unjust to his own soul the most. For this reason, the Qur’an regards disbelief and polytheism as the greatest ظُلْم.
This verse is a response to the demand of the disbelievers to bring the promised doom.
وَ یَجۡعَلُوۡنَ لِلّٰهِ مَا یَکۡرَهُوۡنَ وَ تَصِفُ اَلۡسِنَتُهُمُ الۡکَذِبَ اَنَّ لَهُمُ الۡحُسۡنٰی لَا جَرَمَ اَنَّ لَهُمُ النَّارَ وَ اَنَّهُمۡ مُّفۡرَطُوۡنَ (٦٢)15
The expression أفرط الشيئ <.span>means “to forget something” or “to abandon something.”
The verse alludes to their foolishness. They think that if ever the hereafter comes, their deities will secure them a very comfortable life there. The verse asserts that there is no doubt that they will land in Hell.
تَاللّٰهِ لَقَدۡ اَرۡسَلۡنَاۤ اِلٰۤی اُمَمٍ مِّنۡ قَبۡلِكَ فَزَیَّنَ لَهُمُ الشَّیۡطٰنُ اَعۡمَالَهُمۡ فَهُوَ وَلِیُّهُمُ الۡیَوۡمَ وَ لَهُمۡ عَذَابٌ اَلِیۡمٌ (٦٣)16
This verse sound assurance to the Prophet (sws) by telling him that what he is undergoing is something all messengers of God underwent.
وَ مَاۤ اَنۡزَلۡنَا عَلَیۡكَ الۡکِتٰبَ اِلَّا لِتُبَیِّنَ لَهُمُ الَّذِی اخۡتَلَفُوۡا فِیۡهِ وَ هُدًی وَّ رَحۡمَةً لِّقَوۡمٍ یُّؤۡمِنُوۡنَ (٦٤)17
This verse spells out the extent of responsibility of the Prophet (sws): he is not required to forcibly make his addressees accept faith; he is only required to fully clarify to such an extent that they are not left with any excuse regarding issues of religion in which they were differing. Accepting his call is their responsibility. It may be kept in mind that because of his conscientious nature in discharging his responsibility, the Prophet (sws) would think that if these people were not accepting faith, it was perhaps because he was not doing enough or something was amiss in his efforts. It is for this reason that he has been sounded this assurance. In verse 89 ahead, this subject is further clarified thus: وَ یَوۡمَ نَبۡعَثُ فِیۡ کُلِّ اُمَّةٍ شَهِیۡدًا عَلَیۡهِمۡ مِّنۡ اَنۡفُسِهِمۡ وَ جِئۡنَا بِكَ شَهِیۡدًا عَلٰی هٰۤؤُلَآءِ وَ نَزَّلۡنَا عَلَیۡكَ الۡکِتٰبَ تِبۡیَانًا لِّکُلِّ شَیۡءٍ وَّ هُدًی وَّ رَحۡمَةً وَّ بُشۡرٰی لِلۡمُسۡلِمِیۡنِ18
The last part of the verse under discussion refers to the fact that this Book is guidance in this world and a means of mercy in the next. Those who accept this guidance in this world will ultimately be the ones who will be worthy of God’s mercy in the next world.
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Section VI: Verses (65-83)
In the succeeding verses, the idolaters are reminded of the favours God has blessed them and rebuked. They are asked whether there is any favour they can ascribe to someone other than God. The Prophet (sws) is then assured that he is not responsible to forcibly make those who are deliberately posing to not know anything accept the right path. His responsibility is to only communicate the truth to them.
Text and Translation
وَ اللّٰهُ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَحۡیَا بِهِ الۡاَرۡضَ بَعۡدَ مَوۡتِهَا اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّسۡمَعُوۡنَ (٦٥) وَ اِنَّ لَکُمۡ فِی الۡاَنۡعَامِ لَعِبۡرَةً نُسۡقِیۡکُمۡ مِّمَّا فِیۡ بُطُوۡنِهِ مِنۡ بَیۡنِ فَرۡثٍ وَّ دَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِّلشّٰرِبِیۡنَ (٦٦) وَ مِنۡ ثَمَرٰتِ النَّخِیۡلِ وَ الۡاَعۡنَابِ تَتَّخِذُوۡنَ مِنۡهُ سَکَرًا وَّ رِزۡقًا حَسَنًا اِنَّ فِیۡ ذٰلِکَ لَاٰیَةً لِّقَوۡمٍ یَّعۡقِلُوۡنَ (٦٧) وَ اَوۡحٰی رَبُّكَ اِلَی النَّحۡلِ اَنِ اتَّخِذِیۡ مِنَ الۡجِبَالِ بُیُوۡتًا وَّ مِنَ الشَّجَرِ وَ مِمَّا یَعۡرِشُوۡنَ (٦٨) ثُمَّ کُلِیۡ مِنۡ کُلِّ الثَّمَرٰتِ فَاسۡلُکِیۡ سُبُلَ رَبِّكِ ذُلُلًا یَخۡرُجُ مِنۡ بُطُوۡنِهَا شَرَابٌ مُّخۡتَلِفٌ اَلۡوَانُهُ فِیۡهِ شِفَآءٌ لِّلنَّاسِ اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ (٦٩) وَ اللّٰهُ خَلَقَکُمۡ ثُمَّ یَتَوَفّٰىکُمۡ وَ مِنۡکُمۡ مَّنۡ یُّرَدُّ اِلٰۤی اَرۡذَلِ الۡعُمُرِ لِکَیۡ لَا یَعۡلَمَ بَعۡدَ عِلۡمٍ شَیۡئًا اِنَّ اللّٰهَ عَلِیۡمٌ قَدِیۡرٌ (٧٠) وَ اللّٰهُ فَضَّلَ بَعۡضَکُمۡ عَلٰی بَعۡضٍ فِی الرِّزۡقِ فَمَا الَّذِیۡنَ فُضِّلُوۡا بِرَآدِّیۡ رِزۡقِهِمۡ عَلٰی مَا مَلَکَتۡ اَیۡمَانُهُمۡ فَهُمۡ فِیۡهِ سَوَآءٌ اَفَبِنِعۡمَةِ اللّٰهِ یَجۡحَدُوۡنَ (٧١) وَ اللّٰهُ جَعَلَ لَکُمۡ مِّنۡ اَنۡفُسِکُمۡ اَزۡوَاجًا وَّ جَعَلَ لَکُمۡ مِّنۡ اَزۡوَاجِکُمۡ بَنِیۡنَ وَ حَفَدَةً وَّ رَزَقَکُمۡ مِّنَ الطَّیِّبٰتِ اَفَبِالۡبَاطِلِ یُؤۡمِنُوۡنَ وَ بِنِعۡمَتِ اللّٰهِ هُمۡ یَکۡفُرُوۡنَ (٧٢) وَ یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ مَا لَا یَمۡلِكُ لَهُمۡ رِزۡقًا مِّنَ السَّمٰوٰتِ وَ الۡاَرۡضِ شَیۡئًا وَّ لَا یَسۡتَطِیۡعُوۡنَ (٧٣) فَلَا تَضۡرِبُوۡا لِلّٰهِ الۡاَمۡثَالَ اِنَّ اللّٰهَ یَعۡلَمُ وَ اَنۡتُمۡ لَا تَعۡلَمُوۡنَ (٧٤) ضَرَبَ اللّٰهُ مَثَلًا عَبۡدًا مَّمۡلُوۡکًا لَّا یَقۡدِرُ عَلٰی شَیۡءٍ وَّ مَنۡ رَّزَقۡنٰهُ مِنَّا رِزۡقًا حَسَنًا فَهُوَ یُنۡفِقُ مِنۡهُ سِرًّا وَّ جَهۡرًا هَلۡ یَسۡتَوٗنَ اَلۡحَمۡدُ لِلّٰهِ بَلۡ اَکۡثَرُهُمۡ لَا یَعۡلَمُوۡنَ ﴿۷۵﴾وَ ضَرَبَ اللّٰهُ مَثَلًا رَّجُلَیۡنِ اَحَدُهُمَاۤ اَبۡکَمُ لَا یَقۡدِرُ عَلٰی شَیۡءٍ وَّ هُوَ کَلٌّ عَلٰی مَوۡلٰىهُ اَیۡنَمَا یُوَجِّهۡهُّ لَایَاۡتِ بِخَیۡرٍ هَلۡ یَسۡتَوِیۡ هُوَ وَ مَنۡ یَّاۡمُرُ بِالۡعَدۡلِ وَ هُوَ عَلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ (٧٦) وَ لِلّٰهِ غَیۡبُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَاۤ اَمۡرُ السَّاعَةِ اِلَّا کَلَمۡحِ الۡبَصَرِ اَوۡ هُوَ اَقۡرَبُ اِنَّ اللّٰهَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ (٧٧) وَ اللّٰهُ اَخۡرَجَکُمۡ مِّنۡ بُطُوۡنِ اُمَّهٰتِکُمۡ لَا تَعۡلَمُوۡنَ شَیۡئًا وَّ جَعَلَ لَکُمُ السَّمۡعَ وَ الۡاَبۡصَارَ وَ الۡاَفۡـِٕدَةَ لَعَلَّکُمۡ تَشۡکُرُوۡنَ ﴿۷۸﴾ اَلَمۡ یَرَوۡا اِلَی الطَّیۡرِ مُسَخَّرٰتٍ فِیۡ جَوِّ السَّمَآءِ مَا یُمۡسِکُهُنَّ اِلَّا اللّٰهُ اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ ﴿۷۹﴾ وَ اللّٰهُ جَعَلَ لَکُمۡ مِّنۡ بُیُوۡتِکُمۡ سَکَنًا وَّ جَعَلَ لَکُمۡ مِّنۡ جُلُوۡدِ الۡاَنۡعَامِ بُیُوۡتًا تَسۡتَخِفُّوۡنَهَا یَوۡمَ ظَعۡنِکُمۡ وَ یَوۡمَ اِقَامَتِکُمۡ وَ مِنۡ اَصۡوَافِهَا وَ اَوۡبَارِهَا وَ اَشۡعَارِهَاۤ اَثَاثًا وَّ مَتَاعًا اِلٰی حِیۡنٍ (٨٠) وَ اللّٰهُ جَعَلَ لَکُمۡ مِّمَّا خَلَقَ ظِلٰلًا وَّ جَعَلَ لَکُمۡ مِّنَ الۡجِبَالِ اَکۡنَانًا وَّ جَعَلَ لَکُمۡ سَرَابِیۡلَ تَقِیۡکُمُ الۡحَرَّ وَ سَرَابِیۡلَ تَقِیۡکُمۡ بَاۡسَکُمۡ کَذٰلِکَ یُتِمُّ نِعۡمَتَهُ عَلَیۡکُمۡ لَعَلَّکُمۡ تُسۡلِمُوۡنَ (٨١) فَاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡكَ الۡبَلٰغُ الۡمُبِیۡنُ (٨٢) یَعۡرِفُوۡنَ نِعۡمَتَ اللّٰهِ ثُمَّ یُنۡکِرُوۡنَهَا وَ اَکۡثَرُهُمُ الۡکٰفِرُوۡنَ (٨٣)
And it is God Who sent down water from the sky. Thus through it revived the earth after it had become dry. Indeed, there is a great sign in this for people who listen. And indeed there is a great lesson for you in the cattle too. We make you drink pure milk from between their faeces and blood within their bellies which is very delicious for those who drink. And from the fruits of dates and grapes also. You make things of intoxication from them and also 0things wholesome to eat. Indeed, there is a great sign in this for those who use their intellect. (65-67)
And your Lord sent His revelation to the honey bee: “Make your hives in mountains, trees and high fences that people build. Then suck juice from fruits of all types and follow the paths evened out by your Lord.” From her belly comes out a fluid of different colours; there is cure in it for people. Indeed, there is a great sign in this for those who reflect. (68-69)
And it is God Who has created you; then it is He Who makes you die. And some of you are made to return to feeble age so that after knowing a lot they know nothing. Indeed, it is God Who is knowledgeable and powerful. (70)
And God has given preference to some of you over others in sustenance. Then those who are given preference do not give their sustenance to their slaves so that they become equal in it. Then, do they deny the bounty of God? (71)
And God has created wives for you from your own species and from your wives has produced sons and grandsons and given you pure sustenance. Then, do they believe in evil and reject the favour of God? And do they worship those besides God who neither have authority for them in the heavens for their sustenance nor in the earth and do not have any capacity for it? So, do not cite examples for God. Indeed, God knows and you do not. (72-74)
And God cites the example of a slave who is under the ownership of someone; he does not have authority over anything. In contrast, there is another person whom We have granted good sustenance from Ourselves from which he spends openly or secretly. Will the two be equal? God alone is worthy of gratitude but most of their people do not know. And God cites the example of two people. One of them is dumb; he is unable to do anything and is a burden on his master. Wherever he sends him, he does not do anything right. Will this dumb person and the one who enjoins justice and is on the straight path be equal? (75-76)
And the secret of the heavens and the earth is for God only and the matter of the Day of Judgement is but like the blinking of the eye or will be even earlier than that. Indeed, God has power over all things. (77)
And God took you out from the wombs of your mothers such that you knew nothing. And He made for you ears, eyes and hearts so that you become grateful. (78)
Have they not seen the birds in subservience in the sky? Only God holds all of them. Indeed, there are signs in this for those who accept faith. And it is God Who created for you peace and comfort of your houses and made houses for you from the hides of the cattle which you find very light at the day of your departure and stay. And from their wool, fur and hair, He made household items for you and things of use from which you can benefit until an appointed time. (79-80)
And it is God Who made for you the shadows of the things that He created and places of refuge for you in the mountains; and made such garments for you which safeguard you from the heat and made such apparels for you that protect you in your wars. In this way does God complete His favours on you so that you remain obedient. (81)
Thus if they turn away, your only responsibility is to clearly communicate. They recognize the favours of God; then become oblivious to them and most of them are ungrateful. (82-83)
Explanation
وَ اللّٰهُ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَحۡیَا بِهِ الۡاَرۡضَ بَعۡدَ مَوۡتِهَا اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّسۡمَعُوۡنَ (٦٥)19
Raining down of water from the heavens and restoration of earth’s lushness after it had dried bears evidence that both the heavens and the earth are controlled by the same wise and powerful God. If they had being governed by separate beings, as the idolaters reckoned, how could this harmony – on which depends the existence of this world – have resulted.
Then this is also a very clear sign of resurrection. How can it be difficult for the God Who revives a piece of land after it becomes dry and desolate with a single burst of rain to raise people from the graves in the hereafter.
The verb یَّسۡمَعُوۡن here is in its complete meaning; ie for those who intently listen, understand and then accept. Thus for them this phenomenon has the greatest proof of monotheism and the hereafter. As for those who are not prepared to listen and understand, they are about to face their doom as per the law of God. Nothing can open their ears.
وَ اِنَّ لَکُمۡ فِی الۡاَنۡعَامِ لَعِبۡرَةً نُسۡقِیۡکُمۡ مِّمَّا فِیۡ بُطُوۡنِهِ مِنۡ بَیۡنِ فَرۡثٍ وَّ دَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِّلشّٰرِبِیۡنَ (٦٦)20
After referring to water as a divine gift, milk is alluded to in this verse in the same capacity. For those who ponder, there are many lessons of God’s providence and mercy as well as His oneness in the cattle. They graze the vegetation found on this earth. This fodder gets converted into faeces at one stage and to blood at another. Then in between these two stages, milk is produced which has not the slightest trace of faeces or blood in it. It is absolutely pure from any contamination and very tasty and nourishing for those who drink it. Does this phenomenon show that this entire universe is controlled by the intent of a single creator who is powerful, wise and merciful or does it show that different intents are working independently from one another in it?
The word عِبْرَة means to deduce a fact from another. It is this process which is the key to all his knowledge. Those who have this ability and make use of it find that if one door opens for them, many more follow suit. Those who make this ability fall into disuse end up with hearts and intellects that loom in the dark. They see full well from their eyes but comprehend nothing.
وَ مِنۡ ثَمَرٰتِ النَّخِیۡلِ وَ الۡاَعۡنَابِ تَتَّخِذُوۡنَ مِنۡهُ سَکَرًا وَّ رِزۡقًا حَسَنًا اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّعۡقِلُوۡنَ (٦٧)21
The implication of this verse is that just as God has created milk for people through cattle, in a similar way, He has provided them with dates and grapes for their nourishment. People make intoxicants from them as well as pure and wholesome food. By qualifying the word “food” with the adjective “wholesome” it is made evident that making intoxicating things from dates and grapes is not their right use. In fact, it is a wrong use of these things. Their right use is that pure and wholesome food – which provides nourishment to both body and intellect – is obtained from them and not vice versa.
The reason that God has placed such variety in His favours and blessings is that people reflect and understand. Obviously, the world did not need such variety and diversity for its existence. It could have been very simple and monotonic and in fact without any tone or tinge too. However, its creator wanted that it to be a reflection of His attributes so that those who reflect can reflect and gain some idea of His high attributes, immeasurable power and wisdom and unfathomable affection and mercy. This reflection should induce them to be diligent in their obligations and responsibilities.
وَ اَوۡحٰی رَبُّكَ اِلَی النَّحۡلِ اَنِ اتَّخِذِیۡ مِنَ الۡجِبَالِ بُیُوۡتًا وَّ مِنَ الشَّجَرِ وَ مِمَّا یَعۡرِشُوۡنَ (٦٨) ثُمَّ کُلِیۡ مِنۡ کُلِّ الثَّمَرٰتِ فَاسۡلُکِیۡ سُبُلَ رَبِّكِ ذُلُلًا یَخۡرُجُ مِنۡ بُطُوۡنِهَا شَرَابٌ مُّخۡتَلِفٌ اَلۡوَانُهُ فِیۡهِ شِفَآءٌ لِّلنَّاسِ اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ (٦٩)22
After a mention of fruits, the blessing of honey is referred to in this verse.
The word “revelation” here refers to instinctive and natural guidance found in every living being by birth. This guidance is placed in them by their creator. The word ذُلُل is the plural of ذلول and means “submissive” and “docile.” Here this adjective qualifies the word “path.” It would mean that the paths are level and have treaded upon many times.
The reason that a honeybee is the manifestation of God’s power, mercy, wisdom and providence is that people should reflect on this, understand the attributes of the creator of this universe and try to lead a life that leads them to success both in this world and in the next.
In the above verses the attributes يَسْمَعُوْنَ , يَعْقِلُوْنَ and يَتَفَكَّرُوْنَ are sequentially mentioned and refer respectively to listen, to use intellect and to reflect.
It is these attributes which are the real substance of humanity and there exists a gradual ascending sequence in them which is based on wisdom. There are several realities of this universe which are self-evident. No great effort is required to understand them. A reasonable person in the first place understands them by himself and if this is not so, then since his ears are always open to what is logical, as soon as he hears them from some other reasonable person, it takes root in his heart.
The second stage is of يَعْقِلُوْنَ in which using one’s intellect is needed. It is one in which premises are found in a sequence and then inferences are made from them. This stage is higher than the first and its results are also more substantial as far as knowledge is concerned. However, they can be accessed by ordinary intellect. Those who value their intellect and use this favour, are not deprived of its blessings.
The third stage is يَتَفَكَّرُوْنَ. This is the highest one. This is the status of people who continue to reflect on the secrets of the universe and continue to increase their knowledge. This status is occupied by sages. Just as the honey bee through its matchless efforts sucks juice from various flowers and makes honey from it which has nutrition and cure in it, similarly these people also gather the honey of wisdom through their efforts of reflection and deliberation. This honey has remedies for ailments of the heart and intellect. They also remain blissful because of it and others also benefit from it.
وَ اللّٰهُ خَلَقَکُمۡ ثُمَّ یَتَوَفّٰىکُمۡ وَ مِنۡکُمۡ مَّنۡ یُّرَدُّ اِلٰۤی اَرۡذَلِ الۡعُمُرِ لِکَیۡ لَا یَعۡلَمَ بَعۡدَ عِلۡمٍ شَیۡئًا اِنَّ اللّٰهَ عَلِیۡمٌ قَدِیۡرٌ (٧٠)23
In other words, life and death as well as the span of life are in the hands of God. The style found in the expression مِنۡکُمۡ مَّنۡ یُّرَدُّ (and some of you are made to return) shows that there is some part of the discourse suppressed before it: there are some of you who die in infancy or youth and some who reach old age. This bears evidence to the fact that the length of a life span is governed by God. None else has any say in it.
If the stress in the word لِکَیۡ (so that) is fully appreciated in the expression لِکَیۡ لَا یَعۡلَمَ بَعۡدَ عِلۡمٍ شَیۡئًا (so that after knowing a lot they know nothing), it would mean that by making some people reach the feebleness of old age, God wants to make us realize that knowledge and intellect, power and strength are all gifts of God. A time comes on the very human being who felt great pride in his knowledge and intellect that he himself and others too see that like an infant he has become devoid of these faculties and abilities. He has no sense and awareness left of his physical self and becomes totally dependent on others. His intellectual and mental abilities go back to God, Who was their real bestower. This is because if anyone really knows and has power it is He. To whatever extent a person receives knowledge and power, it is from Him. For this reason, expressing pride on them is not befitting for a person. On the contrary, he should remain thankful to God for these abilities.
وَ اللّٰهُ فَضَّلَ بَعۡضَکُمۡ عَلٰی بَعۡضٍ فِی الرِّزۡقِ فَمَا الَّذِیۡنَ فُضِّلُوۡا بِرَآدِّیۡ رِزۡقِهِمۡ عَلٰی مَا مَلَکَتۡ اَیۡمَانُهُمۡ فَهُمۡ فِیۡهِ سَوَآءٌ اَفَبِنِعۡمَةِ اللّٰهِ یَجۡحَدُوۡنَ (٧١)24
Like knowledge and intellect, sustenance and livelihood too are grants of God. Some He has given abundantly and some sparingly. No one has the authority to increase his own sustenance to any extent. Thus it is mandatory on every person to be thankful to God and not be ungrateful to Him by ascribing to others the sustenance received from Him.
The verse then goes on to direct the attention of human beings to a fact found in their nature. It then highlights the lesson that is derived from it: such are they that the affluent among them never distribute their affluence among those subservient to them and thereby become equal to them; so how can they think about God that He has distributed the world created by Him to His servants and those subservient to Him and become equal to them. This attitude is a blatant denial of God’s favours that they attribute them to those who have not the slightest share in producing them.
وَ اللّٰهُ جَعَلَ لَکُمۡ مِّنۡ اَنۡفُسِکُمۡ اَزۡوَاجًا وَّ جَعَلَ لَکُمۡ مِّنۡ اَزۡوَاجِکُمۡ بَنِیۡنَ وَ حَفَدَةً وَّ رَزَقَکُمۡ مِّنَ الطَّیِّبٰتِ اَفَبِالۡبَاطِلِ یُؤۡمِنُوۡنَ وَ بِنِعۡمَتِ اللّٰهِ هُمۡ یَکۡفُرُوۡنَ (٧٢)[25]
Like sustenance, wives and children are also God’s favours. The obligation people owed to these favours was to thank God alone and profess faith in Him. But such are they that they profess faith in baseless deities and are ungrateful to the real bestower.
وَ یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ مَا لَا یَمۡلِكُ لَهُمۡ رِزۡقًا مِّنَ السَّمٰوٰتِ وَ الۡاَرۡضِ شَیۡئًا وَّ لَا یَسۡتَطِیۡعُوۡنَ (٧٣)26
This verse states the details of their belief in evil and their ingratitude. Thus not only they do not have the power stated in the verse, they cannot even acquire it even if they fully exert.
فَلَا تَضۡرِبُوۡا لِلّٰهِ الۡاَمۡثَالَ اِنَّ اللّٰهَ یَعۡلَمُ وَ اَنۡتُمۡ لَا تَعۡلَمُوۡنَ (٧٤)27
The expression تَضۡرِبُوۡا لِلّٰهِ الۡاَمۡثَالَ means to state the attributes of God through parables and similes. An example of this is by regarding Him to be analogous to human beings, it is stated that he has daughters. Another example is by regarding Him to be analogous to the kings of this world, similar attributes are ascribed to Him. The most doors to polytheism have been opened through such similes and parables. For this reason, after correctly guiding people regarding God’s attributes in previous verses, the doors to this deviance have been shut. Only God knows His attributes. They should only believe in the ones He states. This only is the path of guidance.
ضَرَبَ اللّٰهُ مَثَلًا عَبۡدًا مَّمۡلُوۡکًا لَّا یَقۡدِرُ عَلٰی شَیۡءٍ وَّ مَنۡ رَّزَقۡنٰهُ مِنَّا رِزۡقًا حَسَنًا فَهُوَ یُنۡفِقُ مِنۡهُ سِرًّا وَّ جَهۡرًا هَلۡ یَسۡتَونَ اَلۡحَمۡدُ لِلّٰهِ بَلۡ اَکۡثَرُهُمۡ لَا یَعۡلَمُوۡنَ ﴿۷۵28
The implication of the verse is that if they really want to hear an example of God’s attributes, then here is one. Next it is stated.
وَ ضَرَبَ اللّٰهُ مَثَلًا رَّجُلَیۡنِ اَحَدُهُمَاۤ اَبۡکَمُ لَا یَقۡدِرُ عَلٰی شَیۡءٍ وَّ هُوَ کَلٌّ عَلٰی مَوۡلٰىهُ اَیۡنَمَا یُوَجِّهۡهُّ لَایَاۡتِ بِخَیۡرٍ هَلۡ یَسۡتَوِیۡ هُوَ وَ مَنۡ یَّاۡمُرُ بِالۡعَدۡلِ وَ هُوَ عَلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ (٧٦)29
If the two types of individuals stated in the verse cannot be equal, how do they equate God with His humble and helpless creatures?
وَ لِلّٰهِ غَیۡبُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَاۤ اَمۡرُ السَّاعَةِ اِلَّا کَلَمۡحِ الۡبَصَرِ اَوۡ هُوَ اَقۡرَبُ اِنَّ اللّٰهَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ (٧٧)[30]
This verse admonishes the stubborn addressees during the course of this discourse. They should not regard the Day of Judgement to be far away. If its time of arrival is not known, it does not mean that it will not come. This secret of the heavens and the earth is known to God only.
وَ اللّٰهُ اَخۡرَجَکُمۡ مِّنۡ بُطُوۡنِ اُمَّهٰتِکُمۡ لَا تَعۡلَمُوۡنَ شَیۡئًا وَّ جَعَلَ لَکُمُ السَّمۡعَ وَ الۡاَبۡصَارَ وَ الۡاَفۡـِٕدَةَ لَعَلَّکُمۡ تَشۡکُرُوۡنَ ﴿۷۸31
In other words, at his birth, an individual is only a lump of flesh. He is devoid of knowledge, intellect and various powers. Only later is he blessed with these. The obligation they owed to these favours of God was to be grateful to Him but most of them are thankless. In verse 23 of Surah al-Mulk, it is said: قُلۡ هُوَ الَّذِیۡۤ اَنۡشَاَکُمۡ وَ جَعَلَ لَکُمُ السَّمۡعَ وَ الۡاَبۡصَارَ وَ الۡاَفۡـِٕدَةَ قَلِیۡلًا مَّا تَشۡکُرُوۡنَ 32
اَلَمۡ یَرَوۡا اِلَی الطَّیۡرِ مُسَخَّرٰتٍ فِیۡ جَوِّ السَّمَآءِ مَا یُمۡسِکُهُنَّ اِلَّا اللّٰهُ اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ ﴿۷۹33
The implication of the verse is that if they see with open eyes, they will know that all things have been provided with their needs by God. An example of this is then stated. In verse 19 of Surah al-Mulk, it is similarly said: اَوَ لَمۡ یَرَوۡا اِلَی الطَّیۡرِ فَوۡقَهُمۡ صٰٓفّٰتٍ وَّ یَقۡبِضۡنَ مَا یُمۡسِکُهُنَّ اِلَّا الرَّحۡمٰنُ اِنَّهُ بِکُلِّ شَیۡءٍ بَصِیۡرٌ .34
The last sentence of the verse says that there are several signs for those who want to accept faith. The greatest of these is that the creator of this universe is very merciful. He has provided things of need to everything He has created and also taught them the way to use them. This shows that this universe is under the control of the one and only God. It is He Who creates harmony between opposing elements and makes the atmosphere conducive for the birds to fly. Also evident from this is that if something is stationary at a place, it is because holds God so. In verses 15-17 of Surah al-Mulk, it is said: هُوَ الَّذِیۡ جَعَلَ لَکُمُ الۡاَرۡضَ ذَلُوۡلًا فَامۡشُوۡا فِیۡ مَنَاکِبِهَا وَ کُلُوۡا مِنۡ رِّزۡقِهِ وَ اِلَیۡهِ النُّشُوۡرُ ءَاَمِنۡتُمۡ مَّنۡ فِی السَّمَآءِ اَنۡ یَّخۡسِفَ بِکُمُ الۡاَرۡضَ فَاِذَا هِیَ تَمُوۡرُ اَمۡ اَمِنۡتُمۡ مَّنۡ فِی السَّمَآءِ اَنۡ یُّرۡسِلَ عَلَیۡکُمۡ حَاصِبًا فَسَتَعۡلَمُوۡنَ کَیۡفَ نَذِیۡرِ35
وَ اللّٰهُ جَعَلَ لَکُمۡ مِّنۡ بُیُوۡتِکُمۡ سَکَنًا وَّ جَعَلَ لَکُمۡ مِّنۡ جُلُوۡدِ الۡاَنۡعَامِ بُیُوۡتًا تَسۡتَخِفُّوۡنَهَا یَوۡمَ ظَعۡنِکُمۡ وَ یَوۡمَ اِقَامَتِکُمۡ وَ مِنۡ اَصۡوَافِهَا وَ اَوۡبَارِهَا وَ اَشۡعَارِهَاۤ اَثَاثًا وَّ مَتَاعًا اِلٰی حِیۡنٍ (٨٠)36
This verse cites more favours of God.
وَ اللّٰهُ جَعَلَ لَکُمۡ مِّمَّا خَلَقَ ظِلٰلًا وَّ جَعَلَ لَکُمۡ مِّنَ الۡجِبَالِ اَکۡنَانًا وَّ جَعَلَ لَکُمۡ سَرَابِیۡلَ تَقِیۡکُمُ الۡحَرَّ وَ سَرَابِیۡلَ تَقِیۡکُمۡ بَاۡسَکُمۡ کَذٰلِكَ یُتِمُّ نِعۡمَتَهُ عَلَیۡکُمۡ لَعَلَّکُمۡ تُسۡلِمُوۡنَ (٨١)37
The mention of clothes with reference to protection from heat takes into account the foremost addressees of the Qur’an: the Arabs. In fact, what is mentioned earlier also keeps them and their nomadic life into account. In order to understand the finesse and efficacy of the discourse, it is essential to give due regard to this aspect of the nature of address too.
It must also be kept in mind that the things that are mentioned earlier are items of daily use which every member of the group being addressed encountered. By mentioning them, it is as if the Qur’an has directed attention to the fact that when these people cannot ascribe any of these things to someone other than God, why do they worship beings besides Him? Where have they come from? The truth is that they must consign themselves to God Who has arranged for all their needs, whether small or big.
فَاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡكَ الۡبَلٰغُ الۡمُبِیۡنُ (٨٢)38
This verse addresses the Prophet (sws) and tells him what his responsibility is. After fulfilling it, he should leave them alone. They will see the consequences of their stubbornness.
یَعۡرِفُوۡنَ نِعۡمَتَ اللّٰهِ ثُمَّ یُنۡکِرُوۡنَهَا وَ اَکۡثَرُهُمُ الۡکٰفِرُوۡنَ (٨٣)39
The verse implies that these people deliberately pretend about the origin of these favours and most of them are ingrates. Only a few among them will accept faith. So the Prophet (sws) should leave them to face the consequences.
___________
1. Have they not reflected that whatever God has created, their shadows prostrate before God turning from the right and the left while prostrating before God and they are humble and meek?
2. And all living beings in the heavens and the earth prostrate to God only and the angels too; they are not disobedient.
3.They fear their Lord above them and do whatever they are directed to.
4. And God said: “Do not make two gods; He is the one God only. So, fear Me alone.”
5. And to Him belongs whatever is in the heavens and the earth and obeying Him only is always mandatory. Then do you fear others besides God?
6. And whatever favour you have is from God alone. Then when you are afflicted by a calamity, you beseech Him only.
7. So, when He delivers you from that calamity, one group of yours starts associating partners with Him.
8.So that it shows ingratitude to the thing We have given them. So, be merry for a few days; then soon you will come to know.
9. And those about whom they have no knowledge, they put their share too in the things We have given them. By God! You shall be held accountable for the falsehood that you are fabricating.
10. And they ascribe daughters to God. Exalted is He and for them what they desire!
11. And when glad tidings of a daughter are given to any of them, his face darkens and he becomes anxious, He hides from people because of this ominous news. He thinks whether he should keep her in shame or bury her in the ground. Alas! What an evil decision do they make!
12. Evil example is of those who do not believe in the Hereafter. And for God are good attributes. He is Powerful and Wise.
13. And they ascribe to God what they do not like for themselves and their tongues lie that for them is a good fate. For them certainly is Hell and they will be left in it.
14. And if God had seized people immediately for breaching rights, He would never have left any living being on earth but He gives respite to people until an appointed time. Then when their appointed time arrives, they will not be able to hold back for an instant or move ahead.
14. And they ascribe to God what they do not like for themselves and their tongues lie that for them is a good fate. For them certainly is Hell and they will be left in it.
16. By God! We sent messengers to nations before you also; then, Satan made their deeds seem fair to them. So, now he is their companion and for them is a painful torment.
17. And the only reason We have revealed this Book to you is that through it you can fully explain to them what they are differing in and it is a guide and mercy for those who believe.
18. And bear in mind the day when We shall raise a witness from within each community against them and We shall raise you as a witness against these people. And We have revealed the Book to you to fully explain everything and it is a guide and mercy and glad tidings for the obedient.
19. And it is God Who sent down water from the sky. Thus through it revived the earth after it had become dry. Indeed, there is a great sign in this for people who listen.
20. And indeed there is a great lesson for you in the cattle too. We make you drink pure milk from between their faeces and blood within their bellies which is very delicious for those who drink.
21. And from the fruits of dates and grapes also. You make things of intoxication from them and also things wholesome to eat. Indeed, there is a great sign in this for those who use their intellect.
22. And your Lord sent His revelation to the honey bee: “Make your hives in mountains, trees and high fences that people build. Then suck juice from fruits of all types and follow the paths evened out by your Lord.” From her belly comes out a fluid of different colours; there is cure in it for people. Indeed, there is a great sign in this for those who reflect.
23.And it is God Who has created you; then it is He Who makes you die. And some of you are made to return to feeble age so that after knowing a lot they know nothing. Indeed, it is God Who is knowledgeable and powerful.
24. And God has given preference to some of you over others in sustenance. Then those who are given preference do not give their sustenance to their slaves so that they become equal in it. Then do they deny the bounty of God?
25. And God has created wives for you from your own species and from your wives has produced sons and grandsons and given you pure sustenance. Then, do they believe in evil and reject the favour of God?
26. And do they worship those besides God who neither have authority for them in the heavens for their sustenance nor in the earth and do not have any capacity for it?
27. So, do not cite examples for God. Indeed, God knows and you do not.
28. And God cites the example of a slave who is under the ownership of someone; he does not have authority over anything. In contrast, there is another person whom We have granted good sustenance from Ourselves from which he spends openly or secretly. Will the two be equal? God alone is worthy of gratitude but most of their people do not know.
29. And God cites the example of two people. One of them is dumb; he is unable to do anything and is a burden on his master. Wherever he sends him, he does not do anything right. Will this dumb person and the one who enjoins justice and is on the straight path be equal?
30. And the secret of the heavens and the earth is for God only and the matter of the Day of Judgement is but like the blinking of the eye or will be even earlier than that. Indeed, God has power over all things.
31. And God took you out from the wombs of your mothers such that you knew nothing. And He made for you ears, eyes and hearts so that you become grateful.
32. Tell them: “It is He Who has created you, and made for you ears, eyes and hearts. Yet, seldom are you grateful.”
33. Have they not seen the birds in subservience in the sky? Only God holds all of them. Indeed, there are signs in this for those who accept faith.
34. Have they not seen the birds above them? They fly with outstretched wings, and they also draw them in. None except the Most Gracious is holding them. Indeed, He keeps a watch on all things.
35. He Who made the earth an obedient camel; so, walk about in its shoulders and eat from Your Lord’s subsistence and you shall then gather before Him. Are you not afraid of Him Who is in the heavens that He may thrust you in the earth and it suddenly start running swiftly? Are you not afraid of Him Who is in the heavens that He may send upon you a stone-hurling wind so that you know how My warning is?
36. And it is God Who created for you peace and comfort of your houses and made houses for you from the hides of the cattle which you find very light at the day of your departure and stay. And from their wool, fur and hair, He made household items for you and things of use from which you can benefit until an appointed time.
37. And it is God Who made for you the shadows of the things that He created and places of refuge for you in the mountains; and made such garments for you which safeguard you from the heat and made such apparels for you that protect you in your wars. In this way does God complete His favours on you so that you remain obedient.
38. Thus if they turn away, your only responsibility is to clearly communicate.
39. They recognize the favours of God; then become oblivious to them and most of them are ungrateful.