Verses (45-58)
In the previous verses, the accounts of the Pharaoh’s rebelliousness, Solomon’s gratitude and uprightness of the queen of Saba are narrated. It has also been shown what fate arrogance meets and what reward is given to gratitude and humility. In the succeeding verses, the anarchy created by two ancient nations of the Arabs – the Thamud and the nation of Lot (sws) – as well as their fate is referred to. The purpose is to make the Quraysh realize that they should not think that like the earlier examples the events related belonged to the far off lands of Egypt, Palestine and Yemen; on the contrary, they should also learn a lesson from the fates of nations that lived in their own land; even at that time, the ruins of those nations narrate the fate of arrogance and haughtiness.
In this background, readers may study the succeeding verses.
Text and Translation
وَ لَقَدۡ اَرۡسَلۡنَاۤ اِلٰی ثَمُوۡدَ اَخَاهُمۡ صٰلِحًا اَنِ اعۡبُدُوا اللّٰهَ فَاِذَا هُمۡ فَرِیۡقٰنِ یَخۡتَصِمُوۡنَ . قَالَ یٰقَوۡمِ لِمَ تَسۡتَعۡجِلُوۡنَ بِالسَّیِّئَةِ قَبۡلَ الۡحَسَنَةِ لَوۡ لَا تَسۡتَغۡفِرُوۡنَ اللّٰهَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ . قَالُوا اطَّیَّرۡنَا بِكَ وَ بِمَنۡ مَّعَكَ قَالَ طٰٓئِرُکُمۡ عِنۡدَ اللّٰهِ بَلۡ اَنۡتُمۡ قَوۡمٌ تُفۡتَنُوۡنَ.
وَ کَانَ فِی الۡمَدِیۡنَةِ تِسۡعَةُ رَهۡطٍ یُّفۡسِدُوۡنَ فِی الۡاَرۡضِ وَ لَا یُصۡلِحُوۡنَ . قَالُوۡا تَقَاسَمُوۡا بِاللّٰهِ لَنُبَیِّتَنَّهُ وَ اَهۡلَهُ ثُمَّ لَنَقُوۡلَنَّ لِوَلِیِّهِ مَا شَهِدۡنَا مَهۡلِكَ اَهۡلِهِ وَ اِنَّا لَصٰدِقُوۡنَ . وَ مَکَرُوۡا مَکۡرًا وَّ مَکَرۡنَا مَکۡرًا وَّ هُمۡ لَا یَشۡعُرُوۡنَ . فَانۡظُرۡ کَیۡفَ کَانَ عَاقِبَةُ مَکۡرِهِمۡ اَنَّا دَمَّرۡنٰهُمۡ وَ قَوۡمَهُمۡ اَجۡمَعِیۡنَ . فَتِلۡكَ بُیُوۡتُهُمۡ خَاوِیَةً بِمَا ظَلَمُوۡا اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّعۡلَمُوۡنَ . وَ اَنۡجَیۡنَا الَّذِیۡنَ اٰمَنُوۡا وَ کَانُوۡا یَتَّقُوۡنَ . وَ لُوۡطًا اِذۡ قَالَ لِقَوۡمِهِۤ اَتَاتُوۡنَ الۡفَاحِشَةَ وَ اَنۡتُمۡ تُبۡصِرُوۡنَ . اَئِنَّکُمۡ لَتَاۡتُوۡنَ الرِّجَالَ شَهۡوةً مِّنۡ دُوۡنِ النِّسَآءِ بَلۡ اَنۡتُمۡ قَوۡمٌ تَجۡهَلُوۡنَ . فَمَا کَانَ جَوَابَ قَوۡمِهِ اِلَّاۤ اَنۡ قَالُوۡا اَخۡرِجُوۡا اٰلَ لُوۡطٍ مِّنۡ قَرۡیَتِکُمۡ اِنَّهُمۡ اُنَاسٌ یَّتَطَهَّرُوۡنَ . فَاَنۡجَیۡنٰهُ وَ اَهۡلَهُۤ اِلَّا امۡرَاَتَهُ قَدَّرۡنٰهَا مِنَ الۡغٰبِرِیۡنَ . وَ اَمۡطَرۡنَا عَلَیۡهِمۡ مَّطَرًا فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ.
And to the Thamud, We had sent their brother Salih as a messenger with the message: “People! Worship God.” So, by becoming two factions, they began arguing with one another. Salih said: “O People of My Nation! Why do you show haste for evil before good? Why do you not ask for God’s forgiveness that mercy be shown to you?” (45-46)
They replied: “We regard all this to be a result of bad luck from you and your companions.” Salih said: “Your bad luck is with God. In fact, you are being put to test.” (47)
And there were nine families in the city that would spread disorder in the land and were not prepared to mend their ways. They made a promise by swearing upon God: “We shall secretly kill him and his people at night; then tell his heir: ‘We have nothing to do with his killing and we are absolutely truthful.’” And they also plotted a plan and We also chalked out a scheme, and they did not even know. Then see the fate of their scheme! We destroyed them and their whole nation. So, these are their houses, ruined because they were unjust to themselves. Indeed, there is a great lesson in it for those who want to know. And We saved those people who had accepted faith and used to fear God. (48-53)
And We had sent Lot also as a messenger. When he said to his nation: “Do you engage in this vulgar act with open eyes? Do you fulfil your sexual desire from men leaving aside women? In fact, you are totally overwhelmed with frenzy.” But the only answer his nation gave was: “Turn out Lot and his people from your settlement; these people pose as very noble.” So, We saved him and his people except his wife; We had counted her among those left behind. And We unleashed on them a horrible shower. Then how terrible was the rain for those who had been informed. (54-58)
Explanation
وَ لَقَدۡ اَرۡسَلۡنَاۤ اِلٰی ثَمُوۡدَ اَخَاهُمۡ صٰلِحًا اَنِ اعۡبُدُوا اللّٰهَ فَاِذَا هُمۡ فَرِیۡقٰنِ یَخۡتَصِمُوۡنَ (45) 1
The undisputed nature of the invitation given to his people in this verse was met with deaf ears. Instead of welcoming it, some people did profess faith in Salih, but many miscreants took to vehemently opposing it. In this way, the nation became divided into two groups and both began arguing with one another.
قَالَ یٰقَوۡمِ لِمَ تَسۡتَعۡجِلُوۡنَ بِالسَّیِّئَةِ قَبۡلَ الۡحَسَنَةِ لَوۡ لَا تَسۡتَغۡفِرُوۡنَ اللّٰهَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ (٤٦)2
A common way to counter the true calls of a messenger, as has been become evident from a number of instances in the Qur’an, is that his people demand to observe the punishment a messenger warned them of. They contend that only then will they regard the messenger as truthful and profess faith. The people of Salih (sws) behaved no differently. He earnestly called them to God’s mercy but they demanded to see His scourge instead of asking for His mercy by repenting from their sins. Concomitant indications show that the word سَیِّئَةٌ here means “punishment and scourge” and حَسَنَةٌ means “repentance that is rewarded through God’s mercy.” It may be kept in mind that in this phase, Prophet Muhammad’s (sws) nation had also adopted the same attitude. They too demanded that if the fate of denying his message was destruction, they should be shown a sign of this destruction; only after that will they believe that the Qur’an is God’s book and its presenter is His messenger. In other words, it is as if through the tongue of Salih (sws) these people are told that they should not demand rocks if they are being given bread. The fate of such people was very exemplary and it would be their utter wretchedness if they do not learn a lesson from it.
قَالُوا اطَّیَّرۡنَا بِكَ وَ بِمَنۡ مَّعَكَ قَالَ طٰٓئِرُکُمۡ عِنۡدَ اللّٰهِ بَلۡ اَنۡتُمۡ قَوۡمٌ تُفۡتَنُوۡنَ. (٤٧) 3
While explaining an established practice of God under verse 94 of Surah al-A‘raf, I have mentioned that in the times of God’s messengers such trials specially manifest themselves as create humility and penitence in people so that their hearts are inclined towards the call of their messenger. They must take these trials as forewarnings: if they do not believe in him they will be faced with the decisive punishment he is warning them of. These measures are taken by God to make it conducive for people to accept a messenger’s call. However, instead of benefiting from it, two attitudes are adopted by them. Either they assure themselves from the misconceived notion of their leaders that such good and bad circumstances generally befall every nation and have nothing to do with acceptance or denial of anything; or they regard the messenger and his companions to be a source of these calamities and as a bad luck brought to them. What they meant was that since these people are opposing their deities and the religion of their forefathers, they are being punished by these deities and elders and they too are being meted out a share from this.
It has been stated earlier that several examples of these trials have been mentioned in earlier surahs. Here, in this verse, it has been indicated that when God inflicted them with various trials in accordance with His established practice so that they are inclined to the call of the messenger and so that they fear that if they deny the messenger they will in fact be punished, then instead of paying heed to these warnings, they behaved even more stubbornly. They started to say that Salih (sws) and his companions were responsible for this bad luck that they have been inflicted with.
The implication is that how can such obdurate people be reformed: if the punishment does not come, they demand its sign; if a sign is shown to them, they regard it to be bad luck brought by the messenger and his companions.
The words طَیَّرۡ and طٰٓئِرٌhave been explained under verse 131 of Surah al-A‘raf. Here the latter word means “share and fate.” The implication is that the actual source of these calamities is God’s decision and wisdom. They are trials of God and not ill-omen brought by them. By putting them through these trials, He is assessing if they have any ability of accepting the truth or just deserve to be destroyed.
وَ کَانَ فِی الۡمَدِیۡنَةِ تِسۡعَةُ رَهۡطٍ یُّفۡسِدُوۡنَ فِی الۡاَرۡضِ وَ لَا یُصۡلِحُوۡنَ . (٤٨)4
The word رَهۡط means “tribe and family.” This word has been mentioned in verse 19 of Surah Hud during the account of Shu‘ayb (sws). It is evident from its usage that it connotes both singular and plural entities. Thus those who have translated it as “person” have made a mistake.
In this verse, the power and might of the miscreants is stated: there were nine families in the city, all of whom opposed Salih’s call. Thus he was confronted with danger from all sides as these families continued to spread disorder in the land and were not prepared to mend their ways at any cost. The sole way to this reform is to worship God and show obedience to Him and towards this end did God’s messengers call their people. Thus opposing this call is tantamount to disorder in the land.
قَالُوۡا تَقَاسَمُوۡا بِاللّٰهِ لَنُبَیِّتَنَّهُ وَ اَهۡلَهُ ثُمَّ لَنَقُوۡلَنَّ لِوَلِیِّهِ مَا شَهِدۡنَا مَهۡلِكَ اَهۡلِهِ وَ اِنَّا لَصٰدِقُوۡنَ . (٤٩)5
In my opinion, تَقَاسَمُوۡا بِاللّٰهِ is a badal (permutative) ie. all the miscreants of the above mentioned families mutually swore to secretively kill Salih (sws) and his clan and family and then deny the charges if an heir claims them. The reason that this scheme was chalked out to be carried out in a clandestine way was because they feared openly killing him would create a persistent dispute with his family. It may be kept in mind that in tribal areas killing a person was not an easy affair. This would often result in an unending series of wars and revenge between the tribes. To avoid this danger, a secret scheme of stoning Salih (sws) to death was hatched. At the same time, it was planned that everyone will have a share in this execution so that this secret is not exposed; and if it is, then seeing their large number, the heirs of Salih (sws) do not dare to embark upon retaliation. A very similar scheme was made by the Quraysh in the Dar al-nadwah against Muhammad (sws) so that a joint action of killing discourages any revenge. At this stage, Muhammad (sws) has been narrated this incident to inform him that his enemies were also involved or will soon hatch a similar conspiracy against him. However, just as God protected Salih (sws) and his companions, He will also protect him and his companions.
وَ مَکَرُوۡا مَکۡرًا وَّ مَکَرۡنَا مَکۡرًا وَّ هُمۡ لَا یَشۡعُرُوۡنَ (٥٠) فَانۡظُرۡ کَیۡفَ کَانَ عَاقِبَةُ مَکۡرِهِمۡ اَنَّا دَمَّرۡنٰهُمۡ وَ قَوۡمَهُمۡ اَجۡمَعِیۡنَ (٥١).6
The scheme plotted by these miscreants has been mentioned earlier. To combat it, the scheme of the Almighty has been mentioned in Surah al-Shu‘ara’ and some of the earlier surahs. This verse also alludes to it.
فَتِلۡكَ بُیُوۡتُهُمۡ خَاوِیَةً بِمَا ظَلَمُوۡا اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّعۡلَمُوۡنَ (٥٢) وَ اَنۡجَیۡنَا الَّذِیۡنَ اٰمَنُوۡا وَ کَانُوۡا یَتَّقُوۡنَ (٥٣)7
The demonstrative pronoun تِلۡكَ shows that the Quraysh are being reminded of something close by. This was because the ruins of the majestic buildings of the Thamud are present in their own land for them to seek a lesson. It may be kept in mind that the Thamud were from the remnants of the ‘Ad, and for this reason had inherited their feats of construction. The caravans of the Quraysh would pass by their ruins every now and then. The expression بِمَا ظَلَمُوۡا is actually to the effect بِمَا ظَلَمُوۡا أَنْفُسَهُم. In other words, they met this fate by denying Salih as a result of being unjust to their own souls.
In the expression اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً لِّقَوۡمٍ یَّعۡلَمُوۡنَ, the verb signifies intention. In other words, those who have the intention of knowing and understanding will find a message in this account. However, those who have no such intention will never be influenced by any counsel.
Verse 54 mentions those who were protected by God. A special attribute of theirs is pointed out here: they feared God’s justice and revenge.
وَ لُوۡطًا اِذۡ قَالَ لِقَوۡمِهِۤ اَتَاتُوۡنَ الۡفَاحِشَةَ وَ اَنۡتُمۡ تُبۡصِرُوۡنَ (٥٤)8
This verse is coordinated to the incident mentioned earlier. The sense would be: لُوۡطًا أَرْسَلْنَا (We sent forth Lot). The word الۡفَاحِشَةَ means such open acts of lewdness whose vulgarity is undisputed. An explanation of this is mentioned ahead.
The words وَ اَنۡتُمۡ تُبۡصِرُوۡنَ imply that it can be understandable to stumble into sins that are not open. However, indulging in them in such an open and blatant way by those blessed with eye shows how wretched and blind people are. It can be an excuse for a blind person to step into filth, but what is their excuse to step into it when they have eyes to see it?
اَئِنَّکُمۡ لَتَاۡتُوۡنَ الرِّجَالَ شَهۡوةً مِّنۡ دُوۡنِ النِّسَآءِ بَلۡ اَنۡتُمۡ قَوۡمٌ تَجۡهَلُوۡنَ (٥٥) 9
The interrogative nature of the sentence is meant to express wonder and amazement. The qualifying clause “leaving aside women,” shows that how blind these people were. In spite of a natural and religiously sanctioned way of satisfying sexual desire being available to them, if they are adopting this way, then this shows that their nature have been perverted. It has been explained at an appropriate instance that the word جَهْل also means to be overcome with emotions and frenzy to such an extent that a person loses his intellectual ability.
فَمَا کَانَ جَوَابَ قَوۡمِهِ اِلَّاۤ اَنۡ قَالُوۡا اَخۡرِجُوۡا اٰلَ لُوۡطٍ مِّنۡ قَرۡیَتِکُمۡ اِنَّهُمۡ اُنَاسٌ یَّتَطَهَّرُوۡنَ (٥٦) 10
These people could not have fabricated an argument in favour of this blatant vulgarity but were also not willing to give it up. Thus the only solution left for them was to somehow do away with Lot’s warnings. The leaders of the nation inveigled their people into expelling him and his companions from the land. The poison found in the words اِنَّهُمۡ اُنَاسٌ یَّتَطَهَّرُوۡنَ (these people pose as very noble) is not hidden for those who have a literary taste. In order to emotionally charge their people against Lot (sws) and his companions, they started to say that these people regard the whole nation to be a bunch of rogues and ruffians barring their own selves who are the few righteous ones left. When an evil becomes an epidemic, such poisonous statements can be very effective in condemning the ones raising their voice against it. If anyone has any doubt, he can witness its veracity by uttering a few words against indecent attire in women’s gatherings of today.
It has been explained at other instances of this exegesis that the word اٰلَ constitutes both family and followers of a person.
فَاَنۡجَیۡنٰهُ وَ اَهۡلَهُۤ اِلَّا امۡرَاَتَهُ قَدَّرۡنٰهَا مِنَ الۡغٰبِرِیۡنَ (٥٧)11
The word اَہۡل also refers to both family and followers of a person. The words قَدَّرۡنٰهَا مِنَ الۡغٰبِرِیۡنَ (We had counted her among those left behind) do not merely show that Lot’s wife was not saved, they also allude to the fact that God specially made her a target of the stone-hurling wind meant for Lot’s nation. The reason is that she was more worthy of God’s wrath when in spite of being a prophet’s wife her sympathies remained with her wretched nation. People who have more opportunities to be guided from God will face a sterner punishment if they do not give due importance to this guidance. The extent of accountability a person has before God is commensurate to the favours he is blessed with.
وَ اَمۡطَرۡنَا عَلَیۡهِمۡ مَّطَرًا فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ. (٥٨)12
While Lot (sws) and his companions were saved, the rest of the nation was decimated by a shower of stones, the details of which have been mentioned in earlier surahs. The words فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ (then how terrible was the rain for those who had been informed) allude to the fact that this terrible rain was a consequence of denying God’s messenger when he had conclusively communicated the truth to them. When they remained deaf and blind even after this, they deserved to be stoned to death and buried in the earth.
It may be kept in mind that like the dwellings of the Thamud, the settlements of the nation of Lot (sws) were also located along the travel-routes of the Quraysh. For this reason, these two nations are specially mentioned in this surah to direct their attention towards them.
Section V: Verses (59-93)
Coming up are the closing verses of the surah. The results of the incidents mentioned earlier are delineated in them. In particular, the message of monotheism of the Qur’an is emphatically presented. Arguments drawn from the world within a person and that outside him in favour of this belief are put forth. Moreover, the real reason of denial of the disbelievers is stated. It is their reluctance about the hereafter even though it is an established fact. These arguments openly testify to it. The opening verses of the surah also discuss this issue. In this way, its opening and closing verses are mutually linked.
Within these verses as well as right at the end, the Prophet (sws) is specially sounded assurance: he should ignore the demands and objections these people are presenting to deny him and the Qur’an; he cannot make the blind and deaf see and hear; he should clearly convey to them that his sole responsibility is to communicate the Qur’an to them; it is up to them to accept or reject it; if they do not accept it, they will face every single consequence the Qur’an is warning them of.
Readers may now proceed to study the verses.
Text and Translation
قُلِ الۡحَمۡدُ لِلّٰهِ وَ سَلٰمٌ عَلٰی عِبَادِهِ الَّذِیۡنَ اصۡطَفٰی آٰللّٰهُ خَیۡرٌ اَمَّا یُشۡرِکُوۡنَ (٥٩)
اَمَّنۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ اَنۡزَلَ لَکُمۡ مِّنَ السَّمَآءِ مَآءً فَاَنۡبَتۡنَا بِهِ حَدَآئِقَ ذَاتَ بَهۡجَةٍ مَا کَانَ لَکُمۡ اَنۡ تُنۡبِتُوۡا شَجَرَهَا ءَ اِلٰهٌ مَّعَ اللّٰهِ بَلۡ هُمۡ قَوۡمٌ یَّعۡدِلُوۡنَ (٦٠) اَمَّنۡ جَعَلَ الۡاَرۡضَ قَرَارًا وَّ جَعَلَ خِلٰلَهَاۤ اَنۡهٰرًا وَّ جَعَلَ لَهَا رَوَاسِیَ وَ جَعَلَ بَیۡنَ الۡبَحۡرَیۡنِ حَاجِزًا ءَ اِلٰهٌ مَّعَ اللّٰهِ بَلۡ اَکۡثَرُهُمۡ لَا یَعۡلَمُوۡنَ (٦١) اَمَّنۡ یُّجِیۡبُ الۡمُضۡطَرَّ اِذَا دَعَاهُ وَ یَکۡشِفُ السُّوۡٓءَ وَ یَجۡعَلُکُمۡ خُلَفَآءَ الۡاَرۡضِ ءَ اِلٰهٌ مَّعَ اللّٰهِ قَلِیۡلًا مَّا تَذَکَّرُوۡنَ (٦٢) اَمَّنۡ یَّهۡدِیۡکُمۡ فِیۡ ظُلُمٰتِ الۡبَرِّ وَ الۡبَحۡرِ وَ مَنۡ یُّرۡسِلُ الرِّیٰحَ بُشۡرًۢا بَیۡنَ یَدَیۡ رَحۡمَتِهِ ءَ اِلٰهٌ مَّعَ اللّٰهِ تَعٰلَی اللّٰهُ عَمَّا یُشۡرِکُوۡنَ (٦٣) اَمَّنۡ یَّبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُ وَ مَنۡ یَّرۡزُقُکُمۡ مِّنَ السَّمَآءِ وَ الۡاَرۡضِ ءَ اِلٰهٌ مَّعَ اللّٰهِ قُلۡ هَاتُوۡا بُرۡهَانَکُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ (٦٤)
قُلۡ لَّا یَعۡلَمُ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ الۡغَیۡبَ اِلَّا اللّٰهُ وَ مَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ (٦٥) بَلِ ادّٰرَكَ عِلۡمُهُمۡ فِی الۡاٰخِرَةِ بَلۡ هُمۡ فِیۡ شَكٍّ مِّنۡهَا بَلۡ هُمۡ مِّنۡهَا عَمُوۡنَ (٦٦) وَ قَالَ الَّذِیۡنَ کَفَرُوۡۤا ءَ اِذَا کُنَّا تُرٰبًا وَّ اٰبَآؤُنَاۤ اَئِنَّا لَمُخۡرَجُوۡنَ (٦٧) لَقَدۡ وُعِدۡنَا هٰذَا نَحۡنُ وَ اٰبَآؤُنَا مِنۡ قَبۡلُ اِنۡ هَذَاۤ اِلَّاۤ اَسَاطِیۡرُ الۡاَوَّلِیۡنَ (٦٨) قُلۡ سِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ عَاقِبَةُ الۡمُجۡرِمِیۡنَ (٦٩)
وَ لَا تَحۡزَنۡ عَلَیۡهِمۡ وَ لَا تَکُنۡ فِیۡ ضَیۡقٍ مِّمَّا یَمۡکُرُوۡنَ (٧٠) وَ یَقُوۡلُوۡنَ مَتٰی هَذَا الۡوَعۡدُ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ (٧١) قُلۡ عَسٰۤی اَنۡ یَّکُوۡنَ رَدِفَ لَکُمۡ بَعۡضُ الَّذِیۡ تَسۡتَعۡجِلُوۡنَ (٧٢) وَ اِنَّ رَبَّكَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَ لٰکِنَّ اَکۡثَرَهُمۡ لَا یَشۡکُرُوۡنَ (٧٣) وَ اِنَّ رَبَّكَ لَیَعۡلَمُ مَا تُکِنُّ صُدُوۡرُهُمۡ وَ مَا یُعۡلِنُوۡنَ (٧٤) وَ مَا مِنۡ غَآئِبَةٍ فِی السَّمَآءِ وَ الۡاَرۡضِ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ (٧٥)
اِنَّ هَذَا الۡقُرۡاٰنَ یَقُصُّ عَلٰی بَنِیۡۤ اِسۡرَآءِیۡلَ اَکۡثَرَ الَّذِیۡ هُمۡ فِیۡهِ یَخۡتَلِفُوۡنَ (٧٦) وَ اِنَّهُ لَهُدًی وَّ رَحۡمَةٌ لِّلۡمُؤۡمِنِیۡنَ (٧٧) اِنَّ رَبَّكَ یَقۡضِیۡ بَیۡنَهُمۡ بِحُکۡمِهِ وَ هُوَ الۡعَزِیۡزُ الۡعَلِیۡمُ (٧٨) فَتَوَکَّلۡ عَلَی اللّٰهِ اِنَّكَ عَلَی الۡحَقِّ الۡمُبِیۡنِ (٧٩) اِنَّكَ لَا تُسۡمِعُ الۡمَوۡتٰی وَ لَا تُسۡمِعُ الصُّمَّ الدُّعَآءَ اِذَا وَلَّوۡا مُدۡبِرِیۡنَ (٨٠) وَ مَاۤ اَنۡتَ بِهٰدِی الۡعُمۡیِ عَنۡ ضَلٰلَتِهِمۡ اِنۡ تُسۡمِعُ اِلَّا مَنۡ یُّؤۡمِنُ بِاٰیٰتِنَا فَهُمۡ مُّسۡلِمُوۡنَ (٨١) وَ اِذَا وَقَعَ الۡقَوۡلُ عَلَیۡهِمۡ اَخۡرَجۡنَا لَهُمۡ دَآبَّةً مِّنَ الۡاَرۡضِ تُکَلِّمُهُمۡ اَنَّ النَّاسَ کَانُوۡا بِاٰیٰتِنَا لَا یُوۡقِنُوۡنَ (٨٢) وَ یَوۡمَ نَحۡشُرُ مِنۡ کُلِّ اُمَّةٍ فَوۡجًا مِّمَّنۡ یُّکَذِّبُ بِاٰیٰتِنَا فَهُمۡ یُوۡزَعُوۡنَ (٨٣) حَتّٰۤی اِذَا جَآءُوۡ قَالَ اَکَذَّبۡتُمۡ بِاٰیٰتِیۡ وَ لَمۡ تُحِیۡطُوۡا بِهَا عِلۡمًا اَمَّا ذَا کُنۡتُمۡ تَعۡمَلُوۡنَ (٨٤) وَ وَقَعَ الۡقَوۡلُ عَلَیۡهِمۡ بِمَا ظَلَمُوۡا فَهُمۡ لَا یَنۡطِقُوۡنَ (٨٥)
اَلَمۡ یَرَوۡا اَنَّا جَعَلۡنَا الَّیۡلَ لِیَسۡکُنُوۡا فِیۡهِ وَ النَّهَارَ مُبۡصِرًا اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ. (٨٦)
وَ یَوۡمَ یُنۡفَخُ فِی الصُّوۡرِ فَفَزِعَ مَنۡ فِی السَّمٰوٰتِ وَ مَنۡ فِی الۡاَرۡضِ اِلَّا مَنۡ شَآءَ اللّٰهُ وَ کُلٌّ اَتَوۡهُ دٰخِرِیۡنَ (٨٧) وَ تَرَی الۡجِبَالَ تَحۡسَبُهَا جَامِدَةً وَّ هِیَ تَمُرُّ مَرَّ السَّحَابِ صُنۡعَ اللّٰهِ الَّذِیۡۤ اَتۡقَنَ کُلَّ شَیۡءٍ اِنَّهُ خَبِیۡرٌ بِمَا تَفۡعَلُوۡنَ (٨٨) مَنۡ جَآءَ بِالۡحَسَنَةِ فَلَهُ خَیۡرٌ مِّنۡهَا وَ هُمۡ مِّنۡ فَزَعٍ یَّوۡمَئِذٍ اٰمِنُوۡنَ (٨٩) وَ مَنۡ جَآءَ بِالسَّیِّئَةِ فَکُبَّتۡ وُجُوۡهُهُمۡ فِی النَّارِ هَلْ تُجۡزَوۡنَ اِلَّا مَا کُنۡتُمۡ تَعۡمَلُوۡنَ (٩٠) اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ رَبَّ هٰذِهِ الۡبَلۡدَةِ الَّذِیۡ حَرَّمَهَا وَ لَهُ کُلُّ شَیۡءٍ ۫ وَّ اُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُسۡلِمِیۡنَ (٩١) وَ اَنۡ اَتۡلُوَا الۡقُرۡاٰنَ فَمَنِ اهۡتَدٰی فَاِنَّمَا یَهۡتَدِیۡ لِنَفۡسِهِ وَ مَنۡ ضَلَّ فَقُلۡ اِنَّمَاۤ اَنَا مِنَ الۡمُنۡذِرِیۡنَ (٩٢) وَ قُلِ الۡحَمۡدُ لِلّٰهِ سَیُرِیۡکُمۡ اٰیٰتِه فَتَعۡرِفُوۡنَهَا وَ مَا رَبُّكَ بِغَافِلٍ عَمَّا تَعۡمَلُوۡنَ (٩٣)
Tell them: Gratitude is for God and peace and blessings be on His servants whom He chose. Is God better or those things they associate with Him? (59)
[Are these deities of yours better] or He Who created the heavens and the earth and brought down water for you from the sky. Thus from it We sprouted beautiful orchards. It was not possible for you to make their trees sprout? Is there any other deity also with God? In fact, it is these are the people who have deviated from the path of truth. (60)
[Are these idols of yours worthy of gratitude] or He Who made the earth a place of dwelling and made streams to flow between it and for this created mountains and placed a barrier between two seas? Is there any other deity with God also? In fact, most of their people do not know. (61)
[Are your partners of God worthy of worship] or He Who listens to the oppressed when he calls Him and relieves him from his grief and makes you the heir of the earth? Is there another deity also with God? Very seldom you people receive a reminder! (62)
[Are these deities of yours besides God worthy of worship] or He Who guides you in the darkness of the land and the sea and Who sends winds as glad tidings before His rain of mercy? Is there another deity with God also? God is far superior from the things which they associate with Him. (63)
[Are your alleged deities worthy of worship] or He Who initiates creation; then will do it again and Who provides sustenance to you from the heavens and the earth? Is there another deity with God also? Say: Bring your argument if you are truthful. (64)
Say: Whoever are in the heavens and earth, none except God has knowledge of the Unseen and they do not even know when they will be raised to life. (65)
In fact, their knowledge of the Hereafter is inflicted with confusion; in fact, they are in a doubt from it; in fact, they have become blind from it. And these disbelievers say: “When we and our forefathers too become dust, will we be taken out again? We have also been threatened of it and before us our forefathers too. These are only tales of the ancients.” (66-68)
Tell them: Roam about in the land and observe the fate of the wrongdoers. (69)
And do not grieve on them nor worry about the schemes they are plotting. And they ask: “When will this threat materialize if you are truthful?” Say: It is quite possible that a part you are seeking to hasten is right behind you. And indeed, your Lord blesses people but most of them are ungrateful. And your Lord fully knows what their chests conceal and whatever they reveal. And there is not a hidden thing in the heavens and the earth which is not written in an open register. (70-75)
Indeed, this Qur’an is also explaining many things to the Israelites in which they are differing. And it is guidance and mercy for those who believe. Indeed, your Lord through His decisive directive shall definitely decide between them, and He is Powerful and Knowledgeable. So, trust God; indeed, it is you who are on the absolute truth. (76-79)
You cannot make the dead hear nor make your call reach the deaf when while turning their backs they are running away. And nor can you drive the blind out of their error. You can only make those listen who profess belief in Our revelations. Thus only they will become obedient. (80-81)
And when the word is fulfilled for them, We shall bring out for them an animal from the earth which will tell them that people did not have conviction in Our revelations. And remember the day when from each ummah We shall gather a whole army of people who used to deny Our revelations. Thus they will be categorized. Until when they gather together, God will ask: “Did you deny My revelations even though your knowledge could not embrace them or: ‘What had you been doing?’” And the word shall be fulfilled for them because they had been unjust to their souls; thus they would not be able to say anything. (82-85)
Have they not seen that We have made the night dark so that they can rest in it and made the day radiant so that they may do work in it? Indeed, there are signs in this for those who want to believe. (86)
And keep in mind the day on which the trumpet is blown; so, whatever is in the heavens and in the earth all will be gripped by fear. Only they will remain secure about whom God wills and all will come before him in submission. And observing the mountains, you think that they are firmly implanted whereas they will be flying about like clouds. This will be the work of the God Who has made everything solidly. Indeed, He knows everything that you do. Those who bring virtue, for them is a better reward than it and on that day they shall remain secure from every worry. And those who bring vice will be cast into Hell headlong: “You are getting the same in return to what you have been doing.” (87-90)
I have only been directed to worship the Lord of this city Who has made it sacred and in whose authority is everything. And I have been directed to remain among His obedient and to read out the Qur’an. Then he adopts the path of guidance, will do it for his own benefit alone and he who chooses to go astray, say: I am only a warner and say: Gratitude is for God alone. And He will show His signs to you; so you will recognize them and your Lord is not unaware of whatever you are doing. (91-93)
Explanation
قُلِ الۡحَمۡدُ لِلّٰهِ وَ سَلٰمٌ عَلٰی عِبَادِهِ الَّذِیۡنَ اصۡطَفٰی آٰللّٰهُ خَیۡرٌ اَمَّا یُشۡرِکُوۡنَ (٥٩)13
The nature of this verse in relation to the previous and forthcoming verses is that of an eloquent digression and an exquisite connection. Two things become clear from the incidents that have been cited earlier.
Firstly, after creating this world, God has not become aloof and disconnected from its affairs. In fact, the signs of his justice and mercy continue to manifest themselves in it. He has sternly punished the rebellious, and also kept on helping His chosen ones.
Secondly, all authority and control in the hands of the God Who has no peers. All others who are worshipped besides him do not exist. When the time comes, they will neither be able to save themselves from God nor their worshippers.
Now the verse under discussion after summarizing these two facts is paving the way for the sermon on monotheism which is coming up. It is stated that the Prophet (sws) should tell those who are denying him and the Book he is presenting that the anecdotes that have been narrated to them clearly show that only God is worthy of gratitude; He is the one Who has shown them these marvels of His justice and mercy and shown that peace and salvation is for those whom He selects for preaching the truth and for serving humanity; however much the Prophet’s enemies may try, they will not be able to harm him and his companions. God protects them. It is they who achieve the dominance of truth over falsehood.
After that, it is stated that if this is the truth that becomes evident from the historical anecdotes cited, then the Prophet (sws) should ask them: Is the God Whose majesty has been stated worthy of worship and gratitude or the their alleged deities and intercessors which can neither help their own selves nor those who worship them. The next verse digresses from what is just stated to pave the way for the discussion on monotheism in the succeeding verses.
اَمَّنۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ اَنۡزَلَ لَکُمۡ مِّنَ السَّمَآءِ مَآءً فَاَنۡبَتۡنَا بِهِ حَدَآئِقَ ذَاتَ بَهۡجَةٍ مَا کَانَ لَکُمۡ اَنۡ تُنۡبِتُوۡا شَجَرَهَا ءَ اِلٰهٌ مَّعَ اللّٰهِ بَلۡ هُمۡ قَوۡمٌ یَّعۡدِلُوۡنَ (٦٠) 14
In order to understand the stress in this verse and the succeeding ones, readers may direct their attention to a linguistic style that has often been referred to in this exegesis. Questions as the ones cited in this verse are not meant to elicit an answer. They are meant for rebuke and conclusive communication. The speaker adopts an emphatic way to present facts in a persistent manner without waiting for a response from the addressees. It is as if there is no possibility of negating these facts. In order to create this emphasis, parts of a sentence are suppressed. They can be understood by the addressees themselves. This vacuum in the sentences is filled by the emphasis employed by the speaker in communication. Such examples of suppression can be abundantly seen in the sermons and speeches of the orators of the classical period. However, citing them in front of the Qur’an is like lighting a candle before the sun. Since this style of communication is not found in Urdu, I have stated in words these suppressions.
Before the words اَمَّنۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ (or He Who created the heavens and the earth) a part is suppressed to effect: Speak up! If those of your deities are better who have neither any share in creating and governing this universe nor in your nourishment and upbringing or the Being Who has created the heavens and the earth and sent down water for you from which He has produced beautiful orchards for you.
In the expression فَاَنۡبَتۡنَا بِهِ حَدَآئِقَ ذَاتَ بَهۡجَةٍ (thus from it We sprouted beautiful orchards), the style has changed. Earlier what was stated was indirect while here the speaker has been specified. This change in style is to express favour and affection.
The words ءَ اِلٰهٌ مَّعَ اللّٰهِ (is there any other deity also with God?) express a question whose obvious answer is in the negative. The implication is: Then on what basis do they worship them? Here it may be kept in mind what has been repeatedly mentioned in this exegesis that the idolaters always regarded God to be the creator of the heavens and the earth as well as the controller of the winds and the clouds.
The word يَعْدِلُوْنَ is from عدل يعدل عدولا. It means “to be unjust and to oppress.” In other words, these people do not have any argument in favour of their deities; but they are deviants who do not value the truth. For this reason, they worship others besides God. It may also be kept in mind that in the earlier section the addressees were directly spoken to; here the style has changed to indirect. This is meant to express hate and dislike as well longing. It is as if what is said is stated while turning away from the addressees.
اَمَّنۡ جَعَلَ الۡاَرۡضَ قَرَارًا وَّ جَعَلَ خِلٰلَهَاۤ اَنۡهٰرًا وَّ جَعَلَ لَهَا رَوَاسِیَ وَ جَعَلَ بَیۡنَ الۡبَحۡرَیۡنِ حَاجِزًا ءَ اِلٰهٌ مَّعَ اللّٰهِ بَلۡ اَکۡثَرُهُمۡ لَا یَعۡلَمُوۡنَ (٦١)15
Here too the first part of the question is suppressed. The word قَرَار means a place of comfort and tranquillity. At other instances, the earth has also been called a cradle and a bed. Here too it has the same meaning.
Just as the Almighty sent down rain from the heavens for the consumption for mankind, in a similar way, He made seas and streams flow in the earth. In order to keep the earth in its orbit, He also implanted mountains in it.
It is specified at other instances in the Qur’an that there are seas of sweet and sour water. These two water types come into contact with each other at God’s behest but they always remain separate through an invisible barrier between them. Neither of the two not the slightest cross this barrier. It is then stated that do their deities have any share in this power, wisdom, providence, harmony between opposing elements and in this balance and harmony created by God. If the answer is obviously in the negative, then on what basis do they ascribe partners to Him? The last part of the verse is indirect. This style is meant to express sorrow and yearning. The implication is that all these things are so obvious but it is a matter of sorrow that most of them do not know this, and even after being told so they do not want to know.
اَمَّنۡ یُّجِیۡبُ الۡمُضۡطَرَّ اِذَا دَعَاهُ وَ یَکۡشِفُ السُّوۡٓءَ وَ یَجۡعَلُکُمۡ خُلَفَآءَ الۡاَرۡضِ ءَ اِلٰهٌ مَّعَ اللّٰهِ قَلِیۡلًا مَّا تَذَکَّرُوۡنَ (٦٢)16
Here too a similar question is suppressed before the verse, as can be seen in the earlier ones: are their deities who can neither listen nor hear, neither able to give benefit nor inflict harm, neither respond to calls not able to help the oppressed in any way better than God? In other words, it is actually God Who listens to these calls and respond and not these deities. It may be kept in mind that this topic is discussed at other instances of the Qur’an in a way that it is qualified by God’s will. This means that God alleviates the sufferings and hardships of the ones His intention and wisdom entail. If at times, the supplication of an oppressed soul is not immediately answered, it is deferred to a more appropriate time. And if it is not answered in the way the person wants, God may respond to it in the manner He wants which may be even better for that person. Similarly, at times, this supplication will be a source of reward for that person in the Hereafter if it is not answered in this world. This part of the verse should be understood in the light of these principles.
The style of the expression وَ یَجۡعَلُکُمۡ خُلَفَآءَ الۡاَرۡضِ refers to the replacement of one nation by another. The implication is that when this happens in this world, it is not accidental. No one except God can bring about this change. All this occurs in accordance with His directive and wisdom. This in fact is a warning to the Quraysh that if today they have political authority in this land, it is not because of their own effort; in fact, it is a blessing of God. He is testing them by granting them this authority. If they too adopt the same attitude as the ones before them who spread disorder in the land, they will meet the same fate. The dealing of God is the same for everyone.
The expression ءَ اِلٰهٌ مَّعَ اللّٰهِ قَلِیۡلًا مَّا تَذَکَّرُوۡنَ implies that which of these works of God can they ascribe to others? The fact is that these people have forgotten their own selves and seldom pay heed to reminders. In other words, when they are faced with trials and hardships in this world, they call upon God. However, as soon as they pass away, they forget God and spend their lives in self-oblivion; they do not even remember that there was a time when they had called upon God and made some promises. This topic has been discussed at other instances in detail. It is similarly implied that the lesson they should seek from the historical record of rise and fall of nations is only paid heed to by them when they themselves are faced with these trials. And once these trials pass away, they become a tale of the past. It thus becomes evident that there is a deep meaningful connection between the two parts: اَمَّنۡ یُّجِیۡبُ الۡمُضۡطَرَّ اِذَا دَعَاهُ وَ یَکۡشِفُ السُّوۡٓءَ and وَ یَجۡعَلُکُمۡ خُلَفَآءَ الۡاَرۡضِ of this verse. The implication is that they neither seek a lesson from the trials they face in their individual lives nor from the change and replacement of nations. So, who can teach people who have such a weak memory?
اَمَّنۡ یَّهۡدِیۡکُمۡ فِیۡ ظُلُمٰتِ الۡبَرِّ وَ الۡبَحۡرِ وَ مَنۡ یُّرۡسِلُ الرِّیٰحَ بُشۡرًۢا بَیۡنَ یَدَیۡ رَحۡمَتِهِ ءَ اِلٰهٌ مَّعَ اللّٰهِ تَعٰلَی اللّٰهُ عَمَّا یُشۡرِکُوۡنَ (٦٣)17
A similar question is again suppressed before this verse as the ones in earlier verses. The Qur’an at a number of places has stated the arrangement made by God to guide people in their sea and land travels. Thus in verse 16 of Surah al-Nahl it is stated: وَ عَلٰمٰتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُوْنَ (and people also find their way through the stars). Thus the Almighty has planted signs in the land and suspended lamps in the heavens which guide travellers in their sea and land journeys. This bears clear evidence to the fact that the God of this universe is very merciful and affectionate and only His dominion extends in the heavens and the earth and in the sea and the land. It is He Who sends seasonal winds as mercy and glad tidings when the land has become dry. These winds gather pieces of clouds in layers. Then they rain down water wherever He directs them to. As a consequence, can anyone say that the heavens and earth, winds and clouds have different gods? The implication is that even after observing harmony between various components of the universe, if anyone believes that it is being governed by different entities and there are deities that are God’s partners, then he is a very naïve person. The creator of this Universe is exalted and far above these hypothetical deities. Such baseless and unfounded trivia have no match with God.
اَمَّنۡ یَّبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُ وَ مَنۡ یَّرۡزُقُکُمۡ مِّنَ السَّمَآءِ وَ الۡاَرۡضِ ءَ اِلٰهٌ مَّعَ اللّٰهِ قُلۡ هَاتُوۡا بُرۡهَانَکُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ (٦٤)18
Here again a part of the sentence is suppressed which is evident from concomitant indications. The words ثُمَّ یُعِیۡدُ explain an obvious consequence of initiation of creation: He can also create once again and, in fact, will necessarily do it. If He does not, this would mean that the whole universe is a meaningless creation. At other instances, this conclusion is stated with arguments that when no one can deny that God initiated this Universe, how can anyone deny that He can recreate it.
The words وَ مَن یَّرۡزُقُکُمۡ مِّنَ السَّمَآءِ وَ الۡاَرۡضِ indicate that after creation, it is God Who makes arrangements for the sustenance and nourishment of His creatures. For this purpose, He uses both the heavens and the earth. From the former, He rains down water and from the latter He produces various crops. Can they claim that He has partner in these tasks?
The words قُلۡ هَاتُوۡا بُرۡهَانَکُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ imply that whatever has been stated all need a creator, without whose power and wisdom they cannot come into being. Thus, it is evident from this that a living and sustaining God’s existence is validated through indubitable facts. The verse invites the addressees that they too should profess faith in Him, and if they claim that there are other deities besides Him, then the burden of proof lies on them. If they have any reasoning in their favour, they should bring it forth.
The aforementioned discussion can be summarized by saying that he who does not believe in God should give satisfactory answers to the above mentioned questions. If he believes in God, but associates other deities with Him, then he should present an argument in its support. The onus of proof nevertheless lies on the disbelievers and the idolaters. Those who believe in God do not have the responsibility of proving Him. He is an obvious reality.
قُلۡ لَّا یَعۡلَمُ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ الۡغَیۡبَ اِلَّا اللّٰهُ وَ مَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ (٦٥)19
The verse states the final word between monotheism and polytheism: if anyone is under this misconception that there is someone else also who has knowledge of the unseen of the heavens and the earth thus making him eligible of worship, the Prophet (sws) should dispel this misconception and affirm that this knowledge rests with God only. Even those in the heavens are unaware of this knowledge, what to speak of those in the earth! They do not even know when they will be raised to life, let alone the knowledge of the unseen. In the hope of intercession, how can such deities be worshipped who are devoid of this knowledge? This subject has been treated at length under verses 20-21 of Surah al-Nahl.
بَلِ ادّٰرَكَ عِلۡمُهُمۡ فِی الۡاٰخِرَةِ بَلۡ هُمۡ فِیۡ شَكٍّ مِّنۡهَا بَلۡ هُمۡ مِّنۡهَا عَمُوۡنَ (٦٦) 20
The word اِدّٰرَکَ is actually an assimilated form of تَدَارَكَ similar toاِثَّاقَلَ and تَثَاقَلَ. The expression تَدَارَكَ القَوْم would mean that the earlier and later people of the nation have intermingled with one another. In verse 38 of Surah al-A‘raf, it is said: حَتّٰۤی اِذَا ادَّارَکُوۡا فِیَۡا جَمِیۡعًا (until all of them are gathered in it, (7:38)). From here, the meaning of mix-up and confusion has been incorporated into it. This is because when different things come together, they get jumbled up.
It has been explained at an appropriate place that the idolaters of Arabia did not reject the Hereafter outright. In fact, they were inflicted with a type of confusion about it. They did not want to believe it and at the same time could not find a pretext to totally reject it. For this reason, they were in a state of uncertainty. Though some blunt and carefree people had rejected it out of frenzy, yet this was not the general situation. It was, as indicated, a mental confusion. Since it was their desire to deny it, they regarded it to be far-fetched and improbable. They would contend that how could it be possible for someone to recreate human beings after they die and their bones are decayed, and then subject all the world to reward and punishment. However, they were not fully convinced of this too. For this reason, they would say that if ever they are raised to life after death and have to face accountability, their deities will save them through their intercession. They need not worry. It was this mental conflict which the Qur’an has termed as ادّٰرَکَ عِلۡمُمۡ فِی الۡاٰخِرَ. This is a very realistic expression for them. It is strange that our exegetes have ended up in confusion in the interpretation of these words.
The implication of this verse is exactly the same as that of verse 5. It was said there that though this Qur’an is absolutely clear, those who do not believe in the Hereafter nor want to do so will not profess belief in this Book. In a similar way, after refuting polytheism and affirming monotheism though indisputable arguments, it is stated here that it should not be construed that these clear and lucid arguments are not being understood by them; the real reason is that they are in a severe mental conflict regarding the Hereafter. They are in fact perplexed about it; more so, have become blind to it.
It is a fact that the real reason to negate the reality is aversion to the Hereafter. Since belief in it entails huge responsibilities on a person, he wants to run away from it. Since he is unable to do so, he tries to find subterfuges. This creates a severe mental conflict in him and he tries to doubts facts to evade them. This unnatural effort inflicts him with the ailment of doubt. The result is that he has to become blind to blatant facts.
It is as if the Qur’an here has unveiled the gradual progression of their malady: they polluted their mind and thinking because they wanted to evade the Hereafter; once they were inflicted with this pollution, they had to shut their eyes to all the signs found within them and outside them because facing them would heavily weigh down upon them.
وَ قَالَ الَّذِیۡنَ کَفَرُوۡا ءَ اِذَا کُنَّا تُرٰبًا وَّ اٰبَآؤُنَاۤ اَئِنَّا لَمُخۡرَجُوۡنَ (٦٧) لَقَدۡ وُعِدۡنَا هٰذَا نَحۡنُ وَ اٰبَآؤُنَا مِنۡ قَبۡلُ اِنۡ هَذَاۤ اِلَّاۤ اَسَاطِیۡرُ الۡاَوَّلِیۡنَ (٦٨)21
These verses explain the nature of their doubt and conflict: in the first place, they find it very strange to be raised to life again once they die and decay in the earth; secondly, they say that the threat of the Hereafter is nothing new for them; their forefathers too were similarly threatened. It neither came nor will it ever come. From this, they deduce that all these are tales of the ancients which are repeated in every age and have nothing to do with reality.
قُلۡ سِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ عَاقِبَةُ الۡمُجۡرِمِیۡنَ (٦٩)22
This verse states the remedy to their blindness just referred to. The implication is that they will only see if they open their yes. So, they must walk about in their land and learn a lesson from the fate of earlier nations. They will then observe the signs of the punishment with which God’s messengers threatened their people. God has preserved these signs in the earth for the very purpose that they serve a reminder to them. It will then become evident to them that this threat is not a hoax; it is a bare fact; what will further become evident to them will be that if this was the fate of the wrongdoers in this world, why will God not bring a day in which His perfect justice and complete mercy manifest themselves.
وَ لَا تَحۡزَنۡ عَلَیۡهِمۡ وَ لَا تَکُنۡ فِیۡ ضَیۡقٍ مِّمَّا یَمۡکُرُوۡنَ (٧٠)23
The Prophet (sws) is assured in this verse. He is giving them bread to eat and they are replying in such a harsh way. This is their own wretchedness. He should fulfil his obligation and then leave them to themselves. He should not fret on them and feel sorrow on their stubbornness.
Similarly, he should not worry about the pranks they are playing with him and his companions. None of their tricks can trick God. Whenever He wants, He will rout them and save the believers from these vile schemes.
وَ یَقُوۡلُوۡنَ مَتٰی هَذَا الۡوَعۡدُ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ (٧١) قُلۡ عَسٰۤی اَنۡ یَّکُوۡنَ رَدِفَ لَکُمۡ بَعۡضُ الَّذِیۡ تَسۡتَعۡجِلُوۡنَ (٧٢) وَ اِنَّ رَبَّكَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَ لٰکِنَّ اَکۡثَرَهُمۡ لَا یَشۡکُرُوۡنَ (٧٣)24
The word رَدِفَ occurs without any preposition as well as with the preposition ل. Examples of both are found in classical Arabic. It means “something coming behind or after another thing.”
The Almighty has warned the nations of messengers from two punishments: one in this world which necessarily visits them if they deny these messengers and one in the Hereafter. These nations always responded to these warnings by asking about the time of this punishment of the Hereafter if the claim is true; if it is not possible to bring this punishment for these messengers, then they should at least bring forth the worldly punishment which as claimed necessarily visits the nation who denies its messenger. Either of the two should be shown to them in the absence of which they will not regard the promise of the messengers to be true.
The words “you are seeking to hasten” refer to punishment of the Day of Judgement. It has also been mentioned in verse 68 and verse 71 above. The word “a part” refers to the worldly punishment which is the necessary consequence of denying a messenger. They are told that they should not seek to hasten the punishment. At this moment, its arrival depends on their attitude: if they do not profess faith, a sample from the final punishment will visit them. Its arrival is a requisite of a messenger’s denial. The word عَسٰۤی is stated here to show that this punishment hinges on the attitude of the nation. It could have remained secure by professing belief. Thus the majority of Muhammad’s (sws) nation accepted faith and was thereby secured from any worldly punishment that visited earlier nations.
The last verse expresses sorrow on the attitude of people who were hastening the two punishments: if God gives respite to people, it is out of His mercy so that people can benefit from it by mending their ways and proving themselves worthy of it. However, such is the misfortune of people that they regard this time of respite and mercy to be a proof of the messenger being a hoax. Thus instead of earning His mercy, they earn His wrath from the same place.
وَ اِنَّ رَبَّكَ لَیَعۡلَمُ مَا تُکِنُّ صُدُوۡرُهُمۡ وَ مَا یُعۡلِنُوۡنَ (٧٤) وَ مَا مِنۡ غَآئِبَةٍ فِی السَّمَآءِ وَ الۡاَرۡضِ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ (٧٥)25
These words sound assurance to the Prophet (sws) and warning to his opponents. He should feel no danger from them because his Lord knows the hidden machinations of people as well as their open declarations. The implication is that He will deal with every mischief they create. This in fact lays emphasis on what is stated in verse 70 earlier.
The last part of the verse is a threat for the Prophet’s rivals: they should bear in mind that all the secrets of the heavens and the earth are written in an open register with Him. He will take notice of everything and no secret can be hidden from Him.
اِنَّ هَذَا الۡقُرۡاٰنَ یَقُصُّ عَلٰی بَنِیۡۤ اِسۡرَآءِیۡلَ اَکۡثَرَ الَّذِیۡ هُمۡ فِیۡهِ یَخۡتَلِفُوۡنَ (٧٦) وَ اِنَّهُ لَهُدًی وَّ رَحۡمَةٌ لِّلۡمُؤۡمِنِیۡنَ (٧٧) اِنَّ رَبَّكَ یَقۡضِیۡ بَیۡنَهُمۡ بِحُکۡمِهِ وَ هُوَ الۡعَزِیۡزُ الۡعَلِیۡمُ (٧٨)26
This is in reference to the Jews though primarily it is stated in response to the Quraysh. This is because in the initial stages of the Prophet’s preaching, his rivals other than the Quraysh like the Jews were silent spectators. However, with the passage of time, the Jews started to secretly support the Quraysh. Thus the Qur’an commented on them as well. Initially, they were only vaguely referred to. However, when they gradually started to be more open, the Qur’an also started to discuss them more openly until at one time they were totally exposed. The verses under discussion refer to them rather concisely. In the forthcoming surahs, this will culminate into a more comprehensive mention. In the previous chapters also, the Jews have been discussed in a similar way.
The verse states that just as this Qur’an is conclusively conveying the truth to the Ishmaelites, similarly, it is also explaining many facts to the Israelites from which they deprived themselves because of disputing them. If they profess faith in the Qur’an, it will lead them out of this labyrinth of differences onto the straight path and will be a means of mercy to them both in this world and in the Hereafter. However, if they do not duly recognize the worth of the Qur’an and not accept its guidance, they should remember that today the Almighty wants to resolve their differences through this Book; however, after this, a day will also come in which He will resolve these through His decisive directive. Clear concomitant indications show that what has been said relates to the Day of Judgement. The word “directive” refers to that final verdict after which no one will be able to say anything.
The verse ends on God’s attributes. The Jews should remember that God is powerful and knowledgeable. Neither can anyone stop Him nor is anything hidden from Him.
This subject is discussed in a similar context and occasion in Surah Yunus in the following words:
وَ لَقَدۡ بَوَّاۡنَا بَنِیۡ اِسۡرَآءِیۡلَ مُبَوَّاَ صِدۡقٍ وَّ رَزَقۡنٰهُمۡ مِّنَ الطَّیِّبٰتِ ۚ فَمَا اخۡتَلَفُوۡا حَتّٰی جَآءَهُمُ الۡعِلۡمُ اِنَّ رَبَّكَ یَقۡضِیۡ بَیۡنَهُمۡ یَوۡمَ الۡقِیٰمَةِ فِیۡمَا کَانُوۡا فِیۡهِ یَخۡتَلِفُوۡنَ (10: 93)
We provided the Israelites with a place of honour and blessed them with Our pure sustenance. Then they differed in knowledge after being bestowed with it. Indeed, on the Day of Judgement, your Lord will decide the matters in which they have been differing. (10:93)
In Surah Hud, this subject is referred to thus:
وَ لَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ فَاخۡتُلِفَ فِیۡهِ وَ لَوۡ لَا کَلِمَةٌ سَبَقَتۡ مِنۡ رَّبِّكَ لَقُضِیَ بَیۡنَهُمۡ وَ اِنَّهُمۡ لَفِیۡ شَكٍّ مِّنۡهُ مُرِیۡبٍ. (110:11)
And We gave the Book to Moses; then a difference was created in it. Had a matter not been decided earlier by your Lord, the issue would have been settled between them. In reality, they are in a confounding doubt about it. (11:110)
The difference referred to here has been explained under these verses at their respective places, and also in the exegesis of Surah al-Baqarah. It should be kept in mind that the Torah was not only subjected to interpolation, it is also an amalgam of conflicting narratives. It is impossible to know from it which part is true and which has been altered. As a result of this adulteration in the Torah, the Jews had been engulfed by darkness after being deprived of this radiance by God. The Qur’an wanted to lead them out of this darkness into light. However, instead of valuing this light, they tried to put it out.
فَتَوَکَّلۡ عَلَی اللّٰهِ اِنَّكَ عَلَی الۡحَقِّ الۡمُبِیۡنِ (٧٩) اِنَّكَ لَا تُسۡمِعُ الۡمَوۡتٰی وَ لَا تُسۡمِعُ الصُّمَّ الدُّعَآءَ اِذَا وَلَّوۡا مُدۡبِرِیۡنَ (٨٠) وَ مَاۤ اَنۡتَ بِهٰدِی الۡعُمۡیِ عَنۡ ضَلٰلَتِهِمۡ اِنۡ تُسۡمِعُ اِلَّا مَنۡ یُّؤۡمِنُ بِاٰیٰتِنَا فَهُمۡ مُّسۡلِمُوۡنَ (٨١) 27
The Prophet (sws) is assured here that while totally disregarding the machinations and opposition of these people, He should trust His Lord’s support; he alone is on the path of the truth, which is destined to prevail; his rivals, whether they are the Quraysh or the Jews, would not be able to succeed against him through their evil schemes; God will bring all their plans to nothing; His word is bound to dominate.
The Prophet (sws) is then told that if these people do not listen to him, he should not worry about them. His responsibility is not to make the dead and deaf hear especially when they have turned away to flee. It is evident from this that if they do not turn away and intently listen to what is being said, they will be able to make out what is being said. However, not only are they deaf, they are also running away. How can such wretched people be made to hear something.
The preposition عَنۡ in وَ مَاۤ اَنۡتَ بِهٰدِی الۡعُمۡیِ عَنۡ ضَلٰلَتِهِمۡ shows that the word ہٰدِی encompasses a meaning that collocates with this preposition. Since عَنۡ signifies making something turn away from something, the expression would mean: “You cannot turn away the blind from their error and lead them to guidance.” The last part of the verse thus states that the Prophet (sws) can make only those people hear his call who want to believe in God’s revelations. The verb in یُّؤۡمِنُ بِاٰیٰتِنَا expresses intention. Examples of this usage can be seen in earlier surahs. The implication is that how can those value the Qur’an who do not want to hear and understand. Those who want to hear and understand will indeed accept faith and become obedient to their Lord.
It is a fact that God has bestowed everyone with the urge to seek guidance. It is His established practice that those who duly value this urge are guided further by Him. Those who do not do so are not only deprived of further guidance, their natural desire to seek this guidance also fades away. Jesus (sws) while explaining this reality is reported to have said: “Even what they have is taken away from them.” (Matthew, 13:12)
وَ اِذَا وَقَعَ الۡقَوۡلُ عَلَیۡهِمۡ اَخۡرَجۡنَا لَهُمۡ دَآبَّةً مِّنَ الۡاَرۡضِ تُکَلِّمُهُمۡ اَنَّ النَّاسَ کَانُوۡا بِاٰیٰتِنَا لَا یُوۡقِنُوۡنَ (٨٢) 28
The words وَ اِذَا وَقَعَ الۡقَوۡلُ عَلَیۡہِمۡ mean that when the verdict of God will be declared in this matter and what they deserve in accordance with the established practice of God will manifest itself.
The antecedent of the pronoun in عَلَیۡہِمۡ is the Quraysh who are addressed in this surah. They were demanding that they will not believe in the punishment or in the Hereafter the Qur’an is informing them of unless they see these or observe a sign of them. This demand has been mentioned in verses 71-73 earlier.
The word تُکَلِّمُہُمۡ is in the same meaning as it is in the following verse:
اَمۡ اَنۡزَلۡنَا عَلَیۡهِمۡ سُلۡطٰنًا فَهُوَ یَتَکَلَّمُ بِمَا کَانُوۡا بِهِ یُشۡرِکُوۡنَ .(35:30)
Or have We also revealed an argument to them that is bearing witness to what they associate with God? (30:35)
It is obvious that the word تَکَلَّمُ is not used in its common meaning of speech. It actually means to bear witness or present a sign in favour of something.
The verse says that it is not at all difficult for God to show them such a sign. He is actually giving them respite to repent and mend their ways. For this reason, He is teaching and reminding, delivering warnings and glad tidings to them through His messenger and His Book. However, when their time of respite expires once the truth is conclusively conveyed to them and in accordance with the His established practice they become liable to punishment, He will need any special effort to show them a sign: He will take out an animal from the earth which will bear witness that these wretched people are not prepared to believe in God’s revelations and thus are worthy of His wrath. It is evident from this style of the Qur’an that at the moment God is sending down His revelations and conclusively delivering the truth through His messenger and His Book. However, because of their ill-ways, once the decision to consign them to destruction would be made, God will make an animal come out from the earth to bear this evidence.
A similar sign in the history of prophets of God is that of the she-camel that was presented to the Thamud, nation of Salih (sws). When they outright rejected his call and persisted in their demand for a sign of torment, he nominated a she-camel as such a sign. He informed them that if they harm it in any way, they will face God’s wrath. When they did harm it, they were visited by God’s punishment.
The interpretation of this verse in the light of linguistic principles, coherence and parallels is very clear to this author. Yet our exegetes mention a strange animal while explaining this verse. According to them, it will appear near the Day of Judgement. In my opinion, this does not relate to this verse; but rather to certain narratives which depict the signs of the Judgement Day. These narratives should be evaluated in the light of principles of criticism and accepted or rejected accordingly.
Here this should also be kept in mind that this threat sounded to the Quraysh was conditional to the time of God’s decision about them. If they had persisted in their stubbornness, they would certainly have faced the punishment referred to. However, it is known that gradually their majority accepted faith. Thus they never faced any such decisive punishment the way it was faced by the ‘Ad, the Thamud and other nations. In fact, the miscreants among them were wiped out in their battles with the believers.
وَ یَوۡمَ نَحۡشُرُ مِنۡ کُلِّ اُمَّةٍ فَوۡجًا مِّمَّنۡ یُّکَذِّبُ بِاٰیٰتِنَا فَهُمۡ یُوۡزَعُوۡنَ (٨٣) 29
This verse is a reminder of the Day of Judgement. The word یُوۡزَعُوۡنَ (be categorized) occurs in verse 17 earlier, where it has been explained. This categorization will be on the basis of the nature and extent of sins committed. Each community will then be sent to those portions of Hell it deserves in accordance with this categorization. In Surah al-Hijr, it is stated:
لَهَا سَبۡعَةُ اَبۡوَابٍ لِکُلِّ بَابٍ مِّنۡهُمۡ جُزۡءٌ مَّقۡسُوۡمٌ . (44:15)
Hell will have seven gates. For every gate, a special share has been allocated from them. (15:44)
The word فَوۡج refers to the large number of those who denied. The purpose is to show that in spite of this number, God will not be the slightest bothered to gather them nor will the Hell created by Him have any shortage of space. It will gulp all the armies and even ask for more.
حَتّٰۤی اِذَا جَآءُوۡ قَالَ اَکَذَّبۡتُمۡ بِاٰیٰتِیۡ وَ لَمۡ تُحِیۡطُوۡا بِهَا عِلۡمًا اَمَّا ذَا کُنۡتُمۡ تَعۡمَلُوۡنَ (٨٤)30
The implication of this verse is that if they had denied this reward and punishment because they have knowledge of the secrets of this Universe, it could have been a valid opinion. However, what is the excuse they have when they do not have such comprehensive knowledge of this Universe.
It thus becomes evident from this that to acknowledge something, it is enough that signs and proofs exist in its favour in human intellect and in human nature as well as in the world at large. It cannot be denied merely because all its details are not known. If someone denies it on this basis, then it means that he claims to have the knowledge of all the secrets of this universe. None except the Creator has such knowledge. The example of such a foolish person is of one who denies the existence of the Himalayas because he has not seen all its peaks and valleys.
وَ وَقَعَ الۡقَوۡلُ عَلَیۡهِمۡ بِمَا ظَلَمُوۡا فَهُمۡ لَا یَنۡطِقُوۡنَ (٨٥)31
In other words, these people will not be able to present any excuse in response to the above mentioned question of God. They will not be able to speak and God’s verdict of punishment will be implemented on them. The expression وَقَعَ الۡقَوۡلُ has been explained earlier. However, here the events of the Day of Judgement are being narrated. Hence the verdict here refers to God’s decision of consigning all these wrongdoers to Hell. The expression لَا یَنۡطِقُوۡنَ should be understood in the light of the following verse of Surah Yasin:
اَلۡیَوۡمَ نَخۡتِمُ عَلٰۤی اَفۡوَاهِهِمۡ وَ تُکَلِّمُنَاۤ اَیۡدِیۡهِمۡ وَ تَشۡهَدُ اَرۡجُلُهُمۡ بِمَا کَانُوۡا یَکۡسِبُوۡنَ)65:36)
Today We shall seal their mouths and their hands will inform Us about their deeds, and their very feet will testify to what they had been doing. (36:65)
The word تُکَلِّمُنَاۤ may also be noted in the above cited verse. It has been discussed earlier.
اَلَمۡ یَرَوۡا اَنَّا جَعَلۡنَا الَّیۡلَ لِیَسۡکُنُوۡا فِیۡهِ وَ النَّهَارَ مُبۡصِرًا اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ. (٨٦)32
In accordance with linguistic principles, parallel words are suppressed in this verse. In the first part, a word to the effect مظلما is suppressed while in the second, تعملوا. The brevity of this style has been discussed at an appropriate instance.
The verb یُّؤۡمِنُوۡنَ expresses intention.
This verse censures those who were demanding the sign of punishment: Why are these wretched people insisting on this demand? Why do they not reflect on the signs of this universe? Do they not see this power and wisdom of God that manifests every day in which the night has been made dark to provide them with comfort and the day has been lighted up so that they can work in it. There are several signs in this. However, only those people can see them who intend to believe.
The arguments that have been presented by the Qur’an in favour of the power, wisdom and providence of this universe’s creator as well as in favour of monotheism and the hereafter are explained at various instances in this exegesis. The word اٰیٰتٍ rather succinctly refers to all of them. However, the context and occasion specially relates to the hereafter: when people sleep at night and get up in the morning, they observe being raised to life every day. Similarly, after they die, a time will come when they will get up. The Almighty reminds them of this reality every day; however, there is no remedy to the obduracy of those who have no intention to believe. In Surah al-Furqan, it is similarly stated:
وَ هُوَ الَّذِیۡ جَعَلَ لَکُمُ الَّیۡلَ لِبَاسًا وَّ النَّوۡمَ سُبَاتًا وَّ جَعَلَ النَّهَارَ نُشُوۡرًا (25: 47)
It is He Who has made the night a covering for you and made in it sleep a means of comfort and made the day a time to be raised again. (25:47)
The supplication before going to sleep at night also reminds people of this reality.
وَ یَوۡمَ یُنۡفَخُ فِی الصُّوۡرِ فَفَزِعَ مَنۡ فِی السَّمٰوٰتِ وَ مَنۡ فِی الۡاَرۡضِ اِلَّا مَنۡ شَآءَ اللّٰهُ وَ کُلٌّ اَتَوۡهُ دٰخِرِیۡنَ (٨٧)33
This verse reminds people of the horror of the Day of Judgement. They should not regard this day to be an easy affair. When the trumpet is sounded, everyone will be terrified by its horror. Only they will be secured from the upheaval of that day who the Almighty will secure. In verse 89 ahead, the concise nature of this description is elaborated upon.
People of high and low status as the leaders and their followers – everyone will appear before God in humiliation. Only those people will be secured from this disgrace which have been referred to earlier.
وَ تَرَی الۡجِبَالَ تَحۡسَبُهَا جَامِدَةً وَّ هِیَ تَمُرُّ مَرَّ السَّحَابِ صُنۡعَ اللّٰهِ الَّذِیۡۤ اَتۡقَنَ کُلَّ شَیۡءٍ اِنَّهُ خَبِیۡرٌ بِمَا تَفۡعَلُوۡنَ (٨٨) 34
This is a further description of the horror of that day. It can be imagined what will happen to other things when firmly implanted mountains would be flying about like clouds. Here it may be kept in mind that sages among poets of classical Arabic regarded everything except the mountains to be mortal.
The expression صُنۡعَ اللّٰہِ is similar to وَعْدَ اللّٰهِ and صِبْغَةِ اللّٰهِ. This style is adopted when it is specifically meant to direct attention to a certain object. The implication is that all this is the work and marvel of the God Who has made everything firm. When it was He Who made everything strong and robust, He will also show the fragile nature of the implanted mountains.
The last part of the verse states the real thing to inform people for which all these details of the horrors of the Day of Judgment have been related. The implication is that such will be the extent of the upheaval on the Day of Judgement and God is fully aware of all their misdeeds. So when He is aware of them, He will definitely bring them to justice.
مَنۡ جَآءَ بِالۡحَسَنَةِ فَلَهُ خَیۡرٌ مِّنۡهَا وَ هُمۡ مِّنۡ فَزَعٍ یَّوۡمَئِذٍ اٰمِنُوۡنَ (٨٩) وَ مَنۡ جَآءَ بِالسَّیِّئَةِ فَکُبَّتۡ وُجُوۡهُهُمۡ فِی النَّارِ هَلْ تُجۡزَوۡنَ اِلَّا مَا کُنۡتُمۡ تَعۡمَلُوۡنَ (٩٠)35
Stated here is the necessary consequence of the last part of the previous verse. God’s verdict will be pronounced with justice for the righteous and the wrongdoers.
اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ رَبَّ هٰذِهِ الۡبَلۡدَةِ الَّذِیۡ حَرَّمَهَا وَ لَهُ کُلُّ شَیۡءٍ ۫ وَّ اُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُسۡلِمِیۡنَ (٩١) وَ اَنۡ اَتۡلُوَا الۡقُرۡاٰنَ فَمَنِ اهۡتَدٰی فَاِنَّمَا یَهۡتَدِیۡ لِنَفۡسِهِ وَ مَنۡ ضَلَّ فَقُلۡ اِنَّمَاۤ اَنَا مِنَ الۡمُنۡذِرِیۡنَ (٩٢)36
Here, at the end, God has explained through the tongue of the Prophet (sws) his mission and its objective in a very decisive way so that if the Quraysh want to mend their ways, they are provided with this opportunity; otherwise, they should get ready to face the consequences.
In my opinion, the word
قُل is suppressed
before اِنَّمَاۤ اُمِرۡتُ
because of concomitant indications: this
is evident later by the words
فَقُلۡ اِنَّمَاۤ اَنَا مِنَ الۡمُنۡذِرِیۡنَ
and
قُلِ الۡحَمۡدُ لِلّٰہِ.
The verse refers to the land of Makkah and history of the House of God. The Prophet (sws) has been selected to revive the purpose for which God chose this land and made it sacred. Hence, he will not be diverted from this purpose however much people try to do so. This land is the centre of the religion of Abraham (sws) and hence the real task that should be carried out here is to call people towards one God – the way he is doing. He has totally acquitted himself from the uncalled for worship that is being done here. Just as he has been asked to worship God alone, he has also been directed to show obedience to Him only. He has no relation with various demands that they are making from him. He has been directed to read out the Qur’an to them. Its benefit or lack of it will depend on the attitude they adopt. His responsibility is to only warn them.
Here, the supplication made by Abraham (sws) may be kept in mind in which he requested God to send a special messenger from among his progeny (the Ishmaelites) whose task would be to read out the Qur’an to them and purify them through law and wisdom (62:2). The implication is that the Prophet (sws) is undertaking the same task for which the founder of this centre of monotheism had supplicated. He who wants a share from this good should participate in it or get ready to face the consequences.
وَ قُلِ الۡحَمۡدُ لِلّٰهِ سَیُرِیۡکُمۡ اٰیٰتِه فَتَعۡرِفُوۡنَهَا وَ مَا رَبُّكَ بِغَافِلٍ عَمَّا تَعۡمَلُوۡنَ (٩٣)37
The Prophet (sws) is asked to tell them that only worthy of gratitude is God Who revealed the Qur’an that he is reading out to them. If they do not duly value it and instead demand signs of punishment from him, then very soon He will show them these signs. At that time, they will come to know how true were the things they had been informed of by him, but they did not value them because of their misfortune.
The word فَتَعۡرِفُوۡنَہَا refers to the fact that at that time will these people realize that they had been warned of someone who they rejected and called for their doom. However, this realization will be of no benefit to them.
The implication of the last part of the verse is that they should not remain under the misconception that God is unaware of their pranks. He knows everything and will call them to account. Every task He carries out has an appointed time.
With these words, the explanation of this surah reaches its culmination with the grace and help of God فالحمد لله علي ذلك (so gratitude be to Him on this).
Rahmanabad
21 February 1974
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1. And to the Thamud, We had sent their brother Salih as a messenger with the message: “People! Worship God.” So, by becoming two factions, they began arguing with one another.
2. Salih said: “O People of My Nation! Why do you show haste for evil before good? Why do you not ask for God’s forgiveness that mercy be shown to you?”
3. They replied: “We regard all this to be a result of bad luck from you and your companions.” Salih said: “Your bad luck is with God. In fact, you are being put to test.”
4. And there were nine families in the city that would spread disorder in the land and were not prepared to mend their ways.
5. They made a promise by swearing upon God: “We shall secretly kill him and his people at night; then tell his heir: ‘We have nothing to do with his killing and we are absolutely truthful.’”
6. And they also plotted a plan and We also chalked out a scheme, and they did not even know. Then see the fate of their scheme! We destroyed them and their whole nation.
7. So, these are their houses, ruined because they were unjust to themselves. Indeed, there is a great lesson in it for those who want to know. And We saved those people who had accepted faith and used to fear God.
8. And We had sent Lot also as a messenger. When he said to his nation: “Do you engage in this vulgar act with open eyes?”
9. “Do you fulfil your sexual desire from men leaving aside women? In fact, you are totally overwhelmed with frenzy.”
10. But the only answer his nation gave was: “Turn out Lot and his people from your settlement; these people pose as very noble.”
11. So, We saved him and his people except his wife; We had counted her among those left behind.
12. And We unleashed on them a horrible shower. Then how terrible was the rain for those who had been informed.
13.Tell them: Gratitude is for God and peace and blessings be on His servants whom He chose. Is God better or those things they associate with Him?
14. [Are these deities of yours better] or He Who created the heavens and the earth and brought down water for you from the sky. Thus from it We sprouted beautiful orchards. It was not possible for you to make their trees sprout? Is there any other deity also with God? In fact, it is these are the people who have deviated from the path of truth.
15. [Are these idols of yours worthy of gratitude] or He Who made the earth a place of dwelling and made streams to flow between it and for this created mountains and placed a barrier between two seas? Is there any other deity with God also? In fact, most of their people do not know.
16. [Are your partners of God worthy of worship] or He Who listens to the oppressed when he calls Him and relieves him from his grief and makes you the heir of the earth? Is there another deity also with God? Very seldom you people receive a reminder!
17. [Are these deities of yours besides God worthy of worship] or He Who guides you in the darkness of the land and the sea and Who sends winds as glad tidings before His rain of mercy? Is there another deity with God also? God is far superior from the things which they associate with Him.
18. [Are your alleged deities worthy of worship] or He Who initiates creation; then will do it again and Who provides sustenance to you from the heavens and the earth? Is there another deity with God also? Say: Bring your argument if you are truthful.
19. Say: Whoever are in the heavens and earth, none except God has knowledge of the Unseen and they do not even know when they will be raised to life.
20. In fact, their knowledge of the Hereafter is inflicted with confusion; in fact, they are in a doubt from it; in fact, they have become blind from it.
21. And these disbelievers say: “When we and our forefathers too become dust, will we be taken out again? We have also been threatened of it and before us our forefathers too. These are only tales of the ancients.”
22. Tell them: Roam about in the land and observe the fate of the wrongdoers.
23. And do not grieve on them nor worry about the schemes they are plotting.
24. And they ask: “When will this threat materialize if you are truthful?” Say: It is quite possible that a part you are seeking to hasten is right behind you. And indeed, your Lord blesses people but most of them are ungrateful.
25. And your Lord fully knows what their chests conceal and whatever they reveal. And there is not a hidden thing in the heavens and the earth which is not written in an open register.
26. Indeed, this Qur’an is also explaining many things to the Israelites in which they are differing. And it is guidance and mercy for those who believe. Indeed, your Lord through His decisive directive shall definitely decide between them, and He is Powerful and Knowledgeable.
27. So, trust God; indeed, it is you who are on the absolute truth. You cannot make the dead hear nor make your call reach the deaf when while turning their backs they are running away. And nor can you drive the blind out of their error. You can only make those listen who profess belief in Our revelations.
28. And when the word is fulfilled for them, We shall bring out for them an animal from the earth which will tell them that people did not have conviction in Our revelations.
29. And remember the day when from each ummah We shall gather a whole army of people who used to deny Our revelations. Thus they will be categorized.
30. Until when they gather together, God will ask: “Did you deny My revelations even though your knowledge could not embrace them or: ‘What had you been doing?’”
31. And the word shall be fulfilled for them because they had been unjust to their souls; thus they would not be able to say anything.
32. Have they not seen that We have made the night dark so that they can rest in it and made the day radiant so that they may do work in it? Indeed, there are signs in this for those who want to believe.
33. And keep in mind the day on which the trumpet is blown; so, whatever is in the heavens and in the earth all will be gripped by fear. Only they will remain secure about whom God wills and all will come before him in submission.
34. And observing the mountains, you think that they are firmly implanted whereas they will be flying about like clouds. This will be the work of the God Who has made everything solidly. Indeed, He knows everything that you do.
35. Those who bring virtue, for them is a better reward than it and on that day they shall remain secure from every worry. And those who bring vice will be cast into Hell headlong: “You are getting the same in return to what you have been doing.”
36. I have only been directed to worship the Lord of this city Who has made it sacred and in whose authority is everything. And I have been directed to remain among His obedient and to read out the Qur’an. Then he adopts the path of guidance, will do it for his own benefit alone and he who chooses to go astray, say: I am only a warner.
37. And say: Gratitude is for God alone. And He will show His signs to you; so you will recognize them and your Lord is not unaware of whatever you are doing.