Verses (47-61)
It is evident from the above verses which are addressed to the Prophet (sws) that just as the Almighty sent Moses (sws) to the Pharaoh and his people as a messenger, in a similar way, He sent Muhammad (sws) to the Quraysh as His messenger. His messengerhood is a great boon if they give regard to it. It can also prove to be a great bane if they do not value it. In the coming verses, this subject is further emphasized: it is said that the purpose of sending this messenger is to conclusively communicate the truth to them. If they are now afflicted by some torment, they cannot say that the Almighty had not forewarned them. However, such is the situation of these people that they raise an objection on God’s messenger taught to them by the Jews– the objection as to why he was not given the kind of miracles given to Moses (sws). The Prophet (sws) is told to ask them as to when the people of Moses (sws) regarded these miracles with seriousness so that it can be expected of them to be take them seriously. Mentioned then is a praise for the People of the Book who support the Qur’an in deference to the prophecies mentioned in their scriptures and who are patiently combating the uproar raised by their people. Moreover, a fear of the Quraysh has been allayed: they thought that if they accepted the message of the Qur’an, they would be uprooted from the land. They are warned that if they accept this message, there is no danger for them. However, if they reject it, then they shall certainly be destroyed in accordance with the established practice of God. Readers may proceed to study the verses in this background.
Text and Translation
وَ لَوۡ لَاۤ اَنۡ تُصِیۡبَهُمۡ مُّصِیۡبَةٌ بِمَا قَدَّمَتۡ اَیۡدِیۡهِمۡ فَیَقُوۡلُوۡا رَبَّنَا لَوۡ لَاۤ اَرۡسَلۡتَ اِلَیۡنَا رَسُوۡلًا فَنَتَّبِعَ اٰیٰتِك وَ نَكوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ ﴿۴۷﴾ فَلَمَّا جَآءَهُمُ الۡحَقُّ مِنۡ عِنۡدِنَا قَالُوۡا لَوۡ لَاۤ اُوۡتِیَ مِثۡلَ مَاۤ اُوۡتِیَ مُوۡسٰی اَوَ لَمۡ یَكۡفُرُوۡا بِمَاۤ اُوۡتِیَ مُوۡسٰی مِنۡ قَبۡلُ قَالُوۡا سِحۡرٰنِ تَظٰهَرَا وَ قَالُوۡۤا اِنَّا بِكلٍّ كٰفِرُوۡنَ ﴿۴۸﴾ قُلۡ فَاۡتُوۡا بِكتٰبٍ مِّنۡ عِنۡدِ اللّٰهِ هُوَ اَهۡدٰی مِنۡهُمَاۤ اَتَّبِعۡهُ اِنۡ كنۡتُمۡ صٰدِقِیۡنَ ﴿۴۹﴾ فَاِنۡ لَّمۡ یَسۡتَجِیۡبُوۡا لَك فَاعۡلَمۡ اَنَّمَا یَتَّبِعُوۡنَ اَهۡوَآءَهُمۡ وَ مَنۡ اَضَلُّ مِمَّنِ اتَّبَعَ هَوٰىهُ بِغَیۡرِ هُدًی مِّنَ اللّٰهِ اِنَّ اللّٰهَ لَا یَهۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ ﴿۵۰﴾ وَ لَقَدۡ وَصَّلۡنَا لَهُمُ الۡقَوۡلَ لَعَلَّهُمۡ یَتَذَكرُوۡنَ ﴿۵۱﴾ اَلَّذِیۡنَ اٰتَیۡنٰهُمُ الۡكتٰبَ مِنۡ قَبۡلِه هُمۡ بِه یُؤۡمِنُوۡنَ ﴿۵۲﴾ وَ اِذَا یُتۡلٰی عَلَیۡهِمۡ قَالُوۡۤا اٰمَنَّا بِهِ اِنَّهُ الۡحَقُّ مِنۡ رَّبِّنَاۤ اِنَّا كنَّا مِنۡ قَبۡلِهِ مُسۡلِمِیۡنَ ﴿۵۳﴾ اُولٰٓئِك یُؤۡتَوۡنَ اَجۡرَهُمۡ مَّرَّتَیۡنِ بِمَا صَبَرُوۡا وَ یَدۡرَءُوۡنَ بِالۡحَسَنَةِ السَّیِّئَةَ وَ مِمَّا رَزَقۡنٰهُمۡ یُنۡفِقُوۡنَ ﴿۵۴﴾ وَ اِذَا سَمِعُوا اللَّغۡوَ اَعۡرَضُوۡا عَنۡهُ وَ قَالُوۡا لَنَاۤ اَعۡمَالُنَا وَ لَكمۡ اَعۡمَالُكمۡ سَلٰمٌ عَلَیۡكمۡ لَا نَبۡتَغِی الۡجٰهِلِیۡنَ ﴿۵۵﴾ اِنَّك لَا تَهۡدِیۡ مَنۡ اَحۡبَبۡتَ وَ لٰكنَّ اللّٰهَ یَهۡدِیۡ مَنۡ یَّشَآءُ وَ هُوَ اَعۡلَمُ بِالۡمُهۡتَدِیۡنَ ﴿۵۶﴾ وَ قَالُوۡۤا اِنۡ نَّتَّبِعِ الۡهُدٰی مَعَك نُتَخَطَّفۡ مِنۡ اَرۡضِنَا اَوَ لَمۡ نُمَكنۡ لَّهُمۡ حَرَمًا اٰمِنًا یُّجۡبٰۤی اِلَیۡهِ ثَمَرٰتُ كلِّ شَیۡءٍ رِّزۡقًا مِّنۡ لَّدُنَّا وَ لٰكنَّ اَكۡثَرَهُمۡ لَا یَعۡلَمُوۡنَ ﴿۵۷﴾ وَ كمۡ اَهۡلَكۡنَا مِنۡ قَرۡیَةٍ بَطِرَتۡ مَعِیۡشَتَهَا فَتِلۡك مَسٰكنُهُمۡ لَمۡ تُسۡكنۡ مِّنۡۢ بَعۡدِهِمۡ اِلَّا قَلِیۡلًا وَ كنَّا نَحۡنُ الۡوٰرِثِیۡنَ ﴿۵۸﴾ وَ مَا كانَ رَبُّك مُهۡلِك الۡقُرٰی حَتّٰی یَبۡعَثَ فِیۡۤ اُمِّهَا رَسُوۡلًا یَّتۡلُوۡا عَلَیۡهِمۡ اٰیٰتِنَا وَ مَا كنَّا مُهۡلِكی الۡقُرٰۤی اِلَّا وَ اَهۡلُهَا ظٰلِمُوۡنَ ﴿۵۹﴾ وَ مَاۤ اُوۡتِیۡتُمۡ مِّنۡ شَیۡءٍ فَمَتَاعُ الۡحَیٰوةِ الدُّنۡیَا وَ زِیۡنَتُهَا وَ مَا عِنۡدَ اللّٰهِ خَیۡرٌ وَّ اَبۡقٰی اَفَلَا تَعۡقِلُوۡنَ ﴿۶۰﴾ اَفَمَنۡ وَّعَدۡنٰهُ وَعۡدًا حَسَنًا فَهُوَ لَاقِیۡهِ كمَنۡ مَّتَّعۡنٰهُ مَتَاعَ الۡحَیٰوةِ الدُّنۡیَا ثُمَّ هُوَ یَوۡمَ الۡقِیٰمَةِ مِنَ الۡمُحۡضَرِیۡنَ ﴿۶۱﴾
[And We would not have sent messengers] would they not, when stricken by a calamity because of their deeds, say: “Our Lord! Why did you not send a messenger to us so that we would have followed Your revelations and become among the believers.” So, when the truth came to them from Us, they said: “Why was he not given the like of what was given to Moses?” Have such people not denied what was given to Moses earlier? They said: “Both are accomplished magicians who have teamed up with one another,” and said “We deny all of them.” (47-48)
Tell them: “If you deny it, bring another Book from God which provides better guidance than both of them. I will follow it, if you are truthful.” If they do not accept this challenge of yours, be convinced that they are followers of their own desires only. And who can be more in error than those who follow their own desire without any guidance from God. God will never guide the unjust. (49-50)
And We provided them with successive books that they may be reminded. And those whom We earlier bestowed the Book, believe in it. And when it is recited out to them, they say: “We believe in it. It is indeed a truth from our Lord. We are its believers even before its arrival.” It is these people who will receive a double reward because they persevered and retaliate vice with virtue and spend from the sustenance We have given them. And when they listen to nonsensical talk, they pay no heed to it and say: “To us our deeds and to you, yours. Thus accept our salutation. We do not like to get entangled with the ignorant.” (51-55)
You cannot guide whomsoever you want to. In fact, it is God Who guides whomsoever He wants to and He alone fully knows the guided. (56)
And they say: “If we become followers of this guidance with you, we will be driven from our country.” Did We not firmly plant them in a safe sanctuary towards which the produce of everything is being drawn to? But most of them do not know this. (57)
And how many a nation have shown ingratitude to their means of living whom We have destroyed. Thus, these are their settlements which were not inhabited after them but a little, and We alone were their heirs. And your Lord is not One Who destroys cities unless He sends a messenger to their central city who recites Our revelations before them. And We do not destroy cities unless its inhabitants become unjust to their own selves. (58-59)
And whatever things you have been given are only resources of this world and its finery. And whatever is with God, is better and lasting also. So, do you not understand? He with whom We have made a goodly promise; thus he will certainly receive what is promised will become like him who We bestowed with worldly resources, then he will be of those who are going to be summoned on the Day of Judgement. (60-61)
Explanation
وَ لَوۡ لَاۤ اَنۡ تُصِیۡبَهُمۡ مُّصِیۡبَةٌ بِمَا قَدَّمَتۡ اَیۡدِیۡهِمۡ فَیَقُوۡلُوۡا رَبَّنَا لَوۡ لَاۤ اَرۡسَلۡتَ اِلَیۡنَا رَسُوۡلًا فَنَتَّبِعَ اٰیٰتِك وَ نَكوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ ﴿۴۷﴾ 1
In the presence of concomitant indications, the answer to the conditional clause لَوۡ لَاۤ can be suppressed. Same is the case here. It has been revealed in the translation.
This is an expression of God’s favour on the Quraysh or, in other words, on the Ishmaelites. It is also a warning to them at the same time. The implication is that without even sending a messenger, God could have seized them because of their misdeeds. However, God did not do this lest they present the excuse that no messenger came to them or they would have professed faith in God’s revelations and in His messenger. In order not to afford them with this excuse and to conclusively convey the truth to them, the Almighty sent a messenger to them. If they do not duly value this favour, they should remember that they are not left with any excuse to deny the truth.
It is evident from this that the light of intellect and innate guidance found in human nature is sufficient to guide a person and secure him from evil deeds. Had God punished people for their misdeeds merely for not following this innate guidance, even then this would not have been unjust. However, as a means of further conclusive communication of the truth, He sent messengers so that no one was left with any excuse after them. For this reason, it has remained an established practice of God that every nation who denied its respective messenger was wiped out from the face of the earth.
فَلَمَّا جَآءَهُمُ الۡحَقُّ مِنۡ عِنۡدِنَا قَالُوۡا لَوۡ لَاۤ اُوۡتِیَ مِثۡلَ مَاۤ اُوۡتِیَ مُوۡسٰی اَوَ لَمۡ یَكۡفُرُوۡا بِمَاۤ اُوۡتِیَ مُوۡسٰی مِنۡ قَبۡلُ قَالُوۡا سِحۡرٰنِ تَظٰهَرَا وَ قَالُوۡۤا اِنَّا بِكلٍّ كٰفِرُوۡنَ ﴿۴۸﴾2
The word الۡحَقُّ (the truth) here connotes both the Book and the Messenger of God because in essence both are the same. The words مِنۡ عِنۡدِنَا refer to the exaltedness of this truth: it has come from God. So, whatever is against it is evil and is destined to perish.
It is stated that God revealed the truth in a conclusive way to dispel doubts and to not leave any person with any excuse to deny it but these people are arguing about why Muhammad (sws) was not given the same miracles as were given to Moses (sws).
Concomitant indications show that this objection was spread by the Quraysh yet it was planted in their minds by the Jews. It will become evident from succeeding verses that in those times Jews had started to make evil schemes to incite the Quraysh against the Prophet (sws). This objection too originated from them. They told the Quraysh that the Prophet (sws) claimed to be God’s messenger but that was not how messengers were sent by God. They informed them that their messenger was given certain miracles by God; so why was this messenger not given miracles too. As simpletons, the Quraysh could not understand this scheme of the Jews and began to raise this objection as well. Here the Qur’an has answered them by asking whether their brethren had not denied the miracles which were given to Moses (sws). Here the verb has been ascribed because of inner similarity (اَوَ لَمۡ یَكۡفُرُوۡا بِمَاۤ اُوۡتِیَ مُوۡسٰی مِنۡ قَبۡلُ). Verbs and pronouns are very commonly used in Arabic in this way. Examples can be seen in earlier surahs. In other words, when their hearts had arrogance the way the people of the Pharaoh had, their deeds were the same as theirs as well. In order to gauge the eloquence of this scenario what is alluded earlier may be kept in mind: it was the Jews who had taught this objection.
The word سِحۡر in قَالُوۡا سِحۡرٰنِ تَظٰهَرَا means سَاحِر. Yet an element of exaggeration is incorporated in the sentence. It is similar to زيد عدل (Zayd is justice). The word تَظٰهَرَا means mutual co-operation and connivance. Instead of professing faith in Moses (sws) and Aaron (sws) as a result of the various miracles shown by them, the people of the Pharaoh alleged that both of them are expert magicians who had united against them. Their words وَ قَالُوۡۤا اِنَّا بِكلٍّ كٰفِرُوۡنَ imply that however much these two forcefully present their miracles, they will not profess faith in them. They will reject them as well as their miracles.
قُلۡ فَاۡتُوۡا بِكتٰبٍ مِّنۡ عِنۡدِ اللّٰهِ هُوَ اَهۡدٰی مِنۡهُمَاۤ اَتَّبِعۡهُ اِنۡ كنۡتُمۡ صٰدِقِیۡنَ ﴿۴۹﴾3
The verse implies that merely in their frenzy to oppose, they give reference to the miracles worked by Moses (sws) yet this is only an excuse to raise an objection on the Prophet (sws). If they were truthful in what they claimed, why did they not profess faith in Moses (sws). He should tell them that if there was any other book besides the Qur’an and the Torah that would guide better than those books, they should bring it and the Prophet (sws) was ready to follow it.
The implication is that the quest for guidance is a requirement of the nature of every upright person. A person who does not have this quest is devoid of the basic traits of a human being. The Prophet (sws) should tell them that in accordance with this very requirement of human nature, he believes in the Torah and in the Qur’an which provides even more guidance and if they are able to present a Book that guides him even more than these two, he is ready to follow it as well. Yet strange is their case: they neither believe in the Torah nor in the Qur’an. It is only to argue with him that they are spreading the objection as to why he does not show miracles the way Moses (sws) did? The words اِنۡ كنۡتُمۡ صٰدِقِیۡنَ imply that the enthusiasm they are showing to support Moses (sws) is merely to escape guidance. This is evident from the fact that while they neither follow Moses (sws) nor Muhammad (sws), still raise the objection that the latter does not show the same miracles as the former.
It should be kept in mind that the Qur’an does not refute the Torah: it attests to it. Its refutation is confined to the interpolations found in it. The Qur’an does not claim that it is the only scripture that provides guidance; its claim is that it provides more and sounder guidance (أَهْدى وَ أَقْوَمُ) than the Torah. One of the reasons for this is that it has presented God’s guidance by cleansing it of all interpolations and second, it is the latest and most complete guidance from God about which the Torah itself had prophesied.
فَاِنۡ لَّمۡ یَسۡتَجِیۡبُوۡا لَك فَاعۡلَمۡ اَنَّمَا یَتَّبِعُوۡنَ اَهۡوَآءَهُمۡ وَ مَنۡ اَضَلُّ مِمَّنِ اتَّبَعَ هَوٰىهُ بِغَیۡرِ هُدًی مِّنَ اللّٰهِ اِنَّ اللّٰهَ لَا یَهۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ ﴿۵۰﴾4
The implication is that if these people do not present a book that gives more guidance than the Torah and the Qur’an and are also not willing to follow either of these two, this clearly shows that they want to follow their own desires. So who can be more farther from guidance than those who want to follow their own whims leaving aside God’s guidance? The desires of one’s souls only want themselves to be fulfilled; they do not have the ability to distinguish between truth and falsehood, good and evil and at times they are so forceful that they easily dominate a person’s intellect. For this reason, the way to success for a person is to follow these desires in the light of God’s guidance. If he starts following them without this light, he will definitely be doomed.
The words اِنَّ اللّٰهَ لَا یَهۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ imply that God has revealed His guidance to save people from the destruction that can result from following their own desires. Thus, unfortunate are those who do not duly value this guidance and consign their reins to blind and deaf desires. Such people are ones who are unjust to their souls and – as a result of God’s established practice about providing guidance – are deprived of guidance.
وَ لَقَدۡ وَصَّلۡنَا لَهُمُ الۡقَوۡلَ لَعَلَّهُمۡ یَتَذَكرُوۡنَ ﴿۵۱﴾5
The implication is that it is for guiding people that God has made this elaborate arrangement to never cease the continuity of providing guidance. It has always remained in force. When the bearers of the Torah brought by Moses (sws) became indifferent to it, the Almighty blessed Muhammad (sws) with His guidance. This is actually a re-statement of the topic discussed earlier in verses 45 and 46. The implication is that the Qur’an is not something unique and alien. It is something very known. Hence, the People of the Book should take the lead in accepting it because the favour that was given to them in its incomplete form is now being given to them in its complete form. Then it is the good fortune of the Ishmaelites too to graciously embrace it because now God has directly blessed them with this favour. Till then, neither was any messenger sent to them nor any Book revealed to them.
اَلَّذِیۡنَ اٰتَیۡنٰهُمُ الۡكتٰبَ مِنۡ قَبۡلِه هُمۡ بِه یُؤۡمِنُوۡنَ ﴿۵۲﴾ وَ اِذَا یُتۡلٰی عَلَیۡهِمۡ قَالُوۡا اٰمَنَّا بِهِ اِنَّهُ الۡحَقُّ مِنۡ رَّبِّنَاۤ اِنَّا كنَّا مِنۡ قَبۡلِهِ مُسۡلِمِیۡنَ ﴿۵۳﴾6
The expression اٰتَیۡنٰهُمُ الۡكتٰبَ refers to the righteous among the People of the Book. It has been explained at an appropriate instance of this exegesis that when a verb is used for them in this manner in its active voice, it refers to the pious among them. Moreover, the attitude they have adopted about the Qur’an as indicated in this verse also points to this.
This verse actually points to a testimony to the veracity of the Qur’an: if some miscreants are showing aversion to the Qur’an, they should be ignored. This is because there are the righteous People of the Book who duly value the Qur’an and are taking the initiative in professing faith in it. Such is their state that when this Book is recited out to them, they cry out that it is indeed from their Lord and that they believed in it from before.
The emphasis and specifying tone found in اِنَّهُ الۡحَقُّ مِنۡ رَّبِّنَاۤ shows that these people from the depth of their hearts attested to the interpolations of the previous scriptures exposed by the Qur’an – much in contrast to the miscreants of their nation. At the same time, they guided the leaders of the Quraysh that the Qur’an is a truth and is from God; hence, they must duly honour it and should not call for their doom by opposing it.
The words اِنَّا كنَّا مِنۡ قَبۡلِهِ مُسۡلِمِیۡنَ of these People of the Book point to the fact that they believed in the Qur’an even before its revelation because of the prophecies found about it in their own scriptures. Verses 146 of Surah al-Baqarah and 114 of Surah al-An‘am also discuss this subject. Readers may look them up. It is evident from the word مُسۡلِمِیۡنَ that they were already waiting to consign themselves to this Messenger and this Book; thus when they encountered both of them, they submitted to them.
اُولٰٓئِك یُؤۡتَوۡنَ اَجۡرَهُمۡ مَّرَّتَیۡنِ بِمَا صَبَرُوۡا وَ یَدۡرَءُوۡنَ بِالۡحَسَنَةِ السَّیِّئَةَ وَ مِمَّا رَزَقۡنٰهُمۡ یُنۡفِقُوۡنَ ﴿۵۴﴾ 7
The verse states that these people will get a two-fold reward because of their perseverance. They will first be rewarded for diligently adhering to the religion they received from Moses (sws) despite the general waywardness of their nation. They will then be rewarded for continuing to eagerly await the final prophet and the perfect religion which was prophesied by Moses (sws), Jesus (sws) and other prophets. And when it came to them, they gleefully greeted it. There is a special reason for referring to their trait بِمَا صَبَرُوۡا (because of being steadfast). It should be kept in mind that these people had to bear a lot of traumatic experiences to continue to adhere to their previous religion and when they accepted Islam, they had to face the opposition of both their own nation and of the Quraysh. Yet, they faced this opposition with perseverance. From among the Nazarenes, the hardship borne by the followers of Simon at the hands of the self-styled innovators of their nation can be read in books of history. We have also referred to them at various places in this exegesis. It is these truthful people who were fortunate enough to accept the call of the Qur’an and the Qur’an has praised their love for the truth and their steadfastness in many of its surahs.
In the expressiron وَ یَدۡرَءُوۡنَ بِالۡحَسَنَةِ السَّیِّئَةَthe word حَسَنَةٌ means steadfastness and forgiveness and سَیِّئَةٌ refers to the objections and allegations as well as the abuses and insults of the opposing group. When those people accepted Islam, their people regarded them to be the enemies of their ancestral religion and traitors of their nation and other enemies of the truth also made them a target of their curses and insults. However, they responded to their unbecoming statements with true decency and forgiveness.
The words وَ مِمَّا رَزَقۡنٰهُمۡ یُنۡفِقُوۡنَ also have a special background. At several instances has the Qur’an alluded to the fact that the greatest impediment for the People of the Book, in particular the Jews, to accept Islam was their lust for wealth. This surah also mentions their Qarun ahead and other surahs also mention their greed and desire for wealth. People who are inflicted with the lust for wealth never have the courage to accept the truth. Jesus (sws) is reported to have said: “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God,” (Matthew, 19:24). It is evident from Surah al-Lahab that the greatest motive of Abu Lahab’s enmity for Islam was his greed and lust for wealth. Here, by referring to the trait of spending in charity of these righteous, the Qur’an wants to explain that these people were never inflicted with the ailment of greed and avarice and hence were fortunate enough to accept Islam.
وَ اِذَا سَمِعُوا اللَّغۡوَ اَعۡرَضُوۡا عَنۡهُ وَ قَالُوۡا لَنَاۤ اَعۡمَالُنَا وَ لَكمۡ اَعۡمَالُكمۡ سَلٰمٌ عَلَیۡكمۡ لَا نَبۡتَغِی الۡجٰهِلِیۡنَ ﴿۵۵﴾ 8
This verse further explains وَ یَدۡرَءُوۡنَ بِالۡحَسَنَةِ السَّیِّئَةَ. When these people hear the nonsensical talk of those who oppose them, they ignore it instead of getting entangled in it. The words قَالُوۡا لَنَاۤ اَعۡمَالُنَا وَ لَكمۡ اَعۡمَالُكمۡ express the manner in which they ignore it: when their opponents engage in debate with them, they try to go their own way by saying that nothing much will come out of this debate; they are responsible for their deeds and their opponents for theirs. Let both choose the paths they want to tread.
The salutation سَلٰمٌ عَلَیۡكمۡ here implies parting ways. It is similar to what Abraham (sws) said to his father. It is a very polite way of disengaging from someone. The words لَا نَبۡتَغِی الۡجٰهِلِیۡنَ portray their attitude: while thinking that there is no benefit in engaging with the ignorant, they part ways after uttering salutations. This style of expression is found at a number of instances in the Qur’an. At times, a person’s attitude takes the place of his words.
اِنَّك لَا تَهۡدِیۡ مَنۡ اَحۡبَبۡتَ وَ لٰكنَّ اللّٰهَ یَهۡدِیۡ مَنۡ یَّشَآءُ وَ هُوَ اَعۡلَمُ بِالۡمُهۡتَدِیۡنَ ﴿۵۶﴾9
The word هدايت here means to rightly guide someone. This sentence is actually meant to assure the Prophet (sws) that he should not fret and bother himself too much about guiding them. His responsibility is to communicate the message to them. He does not have the authority or power to make them accept guidance. This is the Almighty’s responsibility. He guides whomsoever He wills and He only knows who is worthy of being guided. The established practice of God about providing guidance to people has been explained at a number of places in this exegesis.
وَ قَالُوۡۤا اِنۡ نَّتَّبِعِ الۡهُدٰی مَعَك نُتَخَطَّفۡ مِنۡ اَرۡضِنَا اَوَ لَمۡ نُمَكنۡ لَّهُمۡ حَرَمًا اٰمِنًا یُّجۡبٰۤی اِلَیۡهِ ثَمَرٰتُ كلِّ شَیۡءٍ رِّزۡقًا مِّنۡ لَّدُنَّا وَ لٰكنَّ اَكۡثَرَهُمۡ لَا یَعۡلَمُوۡنَ ﴿۵۷﴾10
This verse cites and then answers another objection raised by the Quraysh: they said that if they accepted Islam and became companions of the followers, it would mean that they would make enemies of the whole world around them who would unite to dislodge them from the land.
It may be noted that the Quraysh thought that it was because of their religion of polytheism that they had political authority in Arabia. They regarded their deities to be a source of their blessings. Moreover, in order to maintain their political dominance over all the Arab tribes they placed the idols of all those tribes in the House of God and in this way became their religious leaders. When the Prophet (sws) started to preach the message of monotheism, the Quraysh incited their nation against him by saying that if they worshipped only one God, leaving aside all their deities, it would shatter their collective existence, all Arabia would turn and rise against them and they would be uprooted from the land. This is exactly the same objection as the one our leaders raise against the Islamic system, Islamic economics, Islamic social norms and Islamic punishments. They contend that if they adopted these, it would mean that they would have to uproot all the existing systems relating to economics and to the society and earn the ridicule of the whole world. It may be kept in mind that precisely the same objection was raised by the courtiers and leaders of the Pharaoh against the teachings of Moses (sws). They contended that he was after destroying their grand culture (63:20) بِطَرِیۡقَتِكمُ الۡمُثۡلٰی. This has remained the most effective weapon of miscreants in opposing the system envisioned by God.
The words اَوَ لَمۡ نُمَكنۡ لَّهُمۡ حَرَمًا اٰمِنًا یُّجۡبٰۤی اِلَیۡهِ ثَمَرٰتُ كلِّ شَیۡءٍ رِّزۡقًا مِّنۡ لَّدُنَّا answer their objection: these unaware people do not know that at the time when Abraham (sws) made his progeny inhabit this land neither were the lives of people secure nor did there exist any economic resources to live there. Yet Abraham (sws) did so and prayed for the sustenance and security of his progeny. It was a result of this prayer that today all sorts of produce from various places is drawn towards it. It has already been explained in previous surahs the blessings and favours Makkah would reap in the hajj season and in the sacred months. These words of the verse point to this aspect. The implication is that all these blessings that they enjoy today are the result of God’s grace and Abraham’s prayer but these wretched people think that if they adopt the religion the Qur’an is inviting them to and which is originally the religion of Abraham (sws), then they will be ruined.
The words وَ لٰكنَّ اَكۡثَرَهُمۡ لَا یَعۡلَمُوۡنَ express sorrow on the attitude of these people: their majority is not aware of their own history.
In Surah al-‘Ankabut, this topic is brought up thus:
اَوَ لَمۡ یَرَوۡا اَنَّا جَعَلۡنَا حَرَمًا اٰمِنًا وَّ یُتَخَطَّفُ النَّاسُ مِنۡ حَوۡلِهِمۡ اَفَبِالۡبَاطِلِ یُؤۡمِنُوۡنَ وَ بِنِعۡمَةِ اللّٰهِ یَكۡفُرُوۡنَ (67:29)
Have they not seen that We have made for them a protected sanctuary and such is the situation around them that people are abducted from their whereabouts. So, do they profess faith in belief in evil and are ungrateful to God’s favours! (29:67)
A detailed discussion can be seen on the word ثَمَرٰتُ in Surah Baqarah:11 it does not merely refer to fruits. Also included in its connotation is food-related produce of various kinds.
The construction نُمَكنۡ لَّهُمۡ حَرَمًا اٰمِنًا is similar to وَ لَیُمَكنَنَّ لَهُمۡ دِیۡنَهُمُ الَّذِی ارۡتَضٰی لَهُمۡ (55:24). This is a fact and history bears witness to it that the Almighty made His House a very safe and secure place. It is not dependent on others for its protection. In fact, it protects others. In Surah Quraysh, insha’Allah, this aspect will be discussed in detail.
وَ كمۡ اَهۡلَكۡنَا مِنۡ قَرۡیَةٍ بَطِرَتۡ مَعِیۡشَتَهَا فَتِلۡك مَسٰكنُهُمۡ لَمۡ تُسۡكنۡ مِّنۡ بَعۡدِهِمۡ اِلَّا قَلِیۡلًا وَ كنَّا نَحۡنُ الۡوٰرِثِیۡنَ ﴿۵۸﴾ 12
The verb بَطِرَ means “to show arrogance, pride and haughtiness.” Since it is not commonly used as a transitive verb, a lot of differences of opinion exist regarding the accusative state of مَعِیۡشَتَهَا. People generally think that there either occurs the suppression of a genitive particle (harf jar) or that of a locus. The opinion of my mentor, Imam Farahi, is that it is the object of the verb اَهۡلَكۡنَا. However, none of these opinions convince me. Some others regard بَطِرَتۡ to encompass the meaning of كَفَرَتۡ . This opinion seems acceptable. In Arabic, the phrase الحَقْ بَطِرَis quite commonly used to connote تَكَبَّرَ عَنْهُ (he arrogantly ignored the truth). Similarly, if it is said: بَطَرَ فَلاَنٌ النِّعْمَةَ, it would mean إِسْتَخَفَّهَا فَكَفَّرَهَا (he showed ingratitude to a favour by regarding it to be trivial). These usages, in my opinion, employ tadmin (a verb encompassing the meaning of another verb) and in the verse under discussion the verb بَطِرَ is used thus.
This verse actually admonishes the Quraysh. They think that the peace and prosperity this land enjoys is a result of their planning and hence they are very proud of their strategy. The fact is that they have received it purely because of God’s grace. The obligation they owe to this favour of God is showing gratitude to Him instead of showing arrogance. They must remember that many nations before them showed a similar attitude of arrogance on the favours they possessed. So God destroyed them because of this attitude and not far away from the Quraysh are the settlements of these nations. They pass by them.
The word تِلۡك shows that these settlements are known to the addressees. It refers to the areas in which nations like Thamud and Lot (sws) lived. The trade routes of the Quraysh passed by them. What is discussed in لَمۡ تُسۡكنۡ مِّنۡ بَعۡدِهِمۡ اِلَّا قَلِیۡلًا is the same that has been brought up in verse 100 of Surah Hud: ذلِك مِنۡ انبَاء الۡقُرٰی نَقُصُّهُ عَلَیۡك مِنۡهَا قَآئِمٌ وَّ حَصِیۡدٌ (This is an account of these settlements that We narrate to you. Some of them are intact and others do not exist). This verse has been explained at its respective place and readers may look it up. In my opinion, this meaning can be understood in the light of linguistic principles. This verse can also mean that these settlements lost all their majesty and grandeur while it may be that at times some shepherds and nomads may have inhabited them.
The words وَ كنَّا نَحۡنُ الۡوٰرِثِیۡنَ refer to the fact that all those who regard themselves to be the owners and rulers of these places and what they owned came into the ownership of God because it is He Who is the real owner of the heavens and the earth.
وَ مَا كانَ رَبُّك مُهۡلِك الۡقُرٰی حَتّٰی یَبۡعَثَ فِیۡ اُمِّهَا رَسُوۡلًا یَّتۡلُوۡا عَلَیۡهِمۡ اٰیٰتِنَا وَ مَا كنَّا مُهۡلِكی الۡقُرٰۤی اِلَّا وَ اَهۡلُهَا ظٰلِمُوۡنَ ﴿۵۹﴾13
The subject of warning and admonition continues with further clarity and intensity. The verse states that regarding decisive worldly punishment, the established practice of God is that He does not destroy a nation unless He sends a messenger to its main city who recites His revelations to them. The implication is that as far as the Quryash are concerned, the first phase of this established practice of God stands completed. God has sent His messenger to Makkah which is their main city. He is warning people day and night through God’s revelations. Now it is their attitude which will save them from His torment.
The words وَ مَا كنَّا مُهۡلِكی الۡقُرٰۤی اِلَّا وَ اَهۡلُهَا ظٰلِمُوۡنَ mention the second phase of this divine practice: God does not destroy a city unless its inhabitants become unjust to their own selves. This means that in spite of all the warning and admonition sounded by God’s messenger people still are adamant on polytheism and reject the messenger. The implication is that the Quraysh and their supporters will now encounter this last phase. If they do not duly value the messenger and remain adamant on their ways, they will definitely face the established practice of God after being given some respite. And this will not be an act of injustice by God. It will be an injustice they mete out to themselves.
وَ مَاۤ اُوۡتِیۡتُمۡ مِّنۡ شَیۡءٍ فَمَتَاعُ الۡحَیٰوةِ الدُّنۡیَا وَ زِیۡنَتُهَا وَ مَا عِنۡدَ اللّٰهِ خَیۡرٌ وَّ اَبۡقٰی اَفَلَا تَعۡقِلُوۡنَ ﴿۶۰﴾ 14
The previous warnings were indirect. This verse directly addresses the leaders of the Quraysh. They are told that the life of luxury they enjoy should not make them arrogant. It is only a comfort of a few days and a transient pleasure. The real thing which is better and everlasting is with God. It will be given to those who seek the Hereafter and strive for it. So they should not waste the treasures of this eternal life by being lured by these temporary means and transient joys. They should use their intellect. Do they not understand this fact (اَفَلَا تَعۡقِلُوۡنَ).
اَفَمَنۡ وَّعَدۡنٰهُ وَعۡدًا حَسَنًا فَهُوَ لَاقِیۡهِ كمَنۡ مَّتَّعۡنٰهُ مَتَاعَ الۡحَیٰوةِ الدُّنۡیَا ثُمَّ هُوَ یَوۡمَ الۡقِیٰمَةِ مِنَ الۡمُحۡضَرِیۡنَ ﴿۶۱﴾ 15
The word إحضار means to bring someone tied up as a criminal and for this reason the meaning of bringing forth someone with humiliation is incorporated in the word مُحۡضَرِیۡنَ.
The implication of the verse is that people should bear in mind that on the one hand are those with whom God has promised an everlasting kingdom and who are bound to receive it as God’s promise is the ultimate truth and on the other hand are those whom God has blessed with some temporary means of a transient life but ultimately on the Day of Judgement who will be dragged with disgrace to the presence of God. So they should speak up as to whose fate is better and lasting.
(Translated by Dr Shehzad Saleem)
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1. [And We would not have sent messengers] would they not, when stricken by a calamity because of their deeds, say: “Our Lord! Why did you not send a messenger to us so that we would have followed Your revelations and become among the believers.”
2. So, when the truth came to them from Us, they said: “Why was he not given the like of what was given to Moses?” Have such people not denied what was given to Moses earlier? They said: “Both are accomplished magicians who have teamed up with one another,” and said, “We deny all of them.”
3. Tell them: “If you deny it, bring another Book from God which provides better guidance than both of them. I will follow it, if you are truthful.”
4. If they do not accept this challenge of yours, be convinced that they are followers of their own desires only. And who can be more in error than those who follow their own desire without any guidance from God. God will never guide the unjust.
5. And We provided them with successive books that they may be reminded.
6. And those whom We earlier bestowed the Book, believe in it. And when it is recited out to them, they say: “We believe in it. It is indeed a truth from our Lord. We are its believers even before its arrival.”
7. It is these people who will receive a double reward because they persevered and retaliate vice with virtue and spend from the sustenance We have given them.
8. And when they listen to nonsensical talk, they pay no heed to it and say: “To us our deeds and to you, yours. Thus accept our salutation. We do not like to get entangled with the ignorant.”
9. You cannot guide whomsoever you want to. In fact, it is God Who guides whomsoever He wants to and He alone fully knows the guided.
10. And they say: “If we become followers of this guidance with you, we will be driven from our country.” Did We not firmly plant them in a safe sanctuary towards which the produce of everything is being drawn to? But most of them do not know this.
11. See: Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 1, 381.
12. And how many a nation have shown ingratitude to their means of living whom We have destroyed. Thus, these are their settlements which were not inhabited after them but a little, and We alone were their heirs.
13. And your Lord is not One Who destroys cities unless He sends a messenger to their central city who recites Our revelations before them. And We do not destroy cities unless its inhabitants become unjust to their own selves.
14. And whatever things you have been given are only resources of this world and its finery. And whatever is with God, is better and lasting also. So, do you not understand?
15. He with whom We have made a goodly promise; thus he will certainly receive what is promised will become like him who We bestowed with worldly resources, then he will be of those who are going to be summoned on the Day of Judgement.