Verses (62-75)
In the succeeding verses, a refutation of polytheism and idols is made. If anyone thinks that in the Hereafter his alleged associates and intercessors will be of benefit to him, he must get rid of this notion. Neither do these associates and intercessors have any role in administering this world nor will they be of any avail in the Hereafter. Those who are denying the message of the Qur’an on the basis of these baseless entities should fully think about their fate.
Readers may now proceed to study these verses.
Text and Translation
وَيَوْمَ يُنَادِيْهِمْ فَيَقُوْلُ اَيْنَ شُرَكَآءِيَ الَّذِيْنَ كُنْتُمْ تَزْعُمُوْنَ. قَالَ الَّذِيْنَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هٰؤُلَآءِ الَّذِيْنَ اَغْوَيْنَا اَغْوَيْنٰهُمْ كَمَا غَوَيْنَا تَبَرَّاْنَا اِلَيْكَ مَا كَانُوْا اِيَّانَا يَعْبُدُوْنَ. وَقِيْلَ ادْعُوْا شُرَكَآءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيْبُوْا لَهُمْ وَرَاَوُا الْعَذَابَ لَوْ اَنَّهُمْ كَانُوْا يَهْتَدُوْنَ. وَيَوْمَ يُنَادِيْهِمْ فَيَقُوْلُ مَاذَا اَجَبْتُمُ الْمُرْسَلِيْنَ. فَعَمِيَتْ عَلَيْهِمُ الْاَنْبَآءُ يَوْمَئِذٍ فَهُمْ لَا يَتَسَآءَلُوْنَ. فَاَمَّا مَنْ تَابَ وَاٰمَنَ وَعَمِلَ صَالِحًا فَعَسٰي اَنْ يَّكُوْنَ مِنَ الْمُفْلِحِيْنَ. وَرَبُّكَ يَخْلُقُ مَا يَشَآءُ وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ سُبْحٰنَ اللّٰهِ وَتَعٰلٰي عَمَّا يُشْرِكُوْنَ. وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُوْرُهُمْ وَمَا يُعْلِنُوْنَ. وَهُوَ اللّٰهُ لَا اِلٰهَ اِلَّا هُوَ لَهُ الْحَمْدُ فِي الْاُوْلٰي وَالْاٰخِرَةِ وَلَهُ الْحُكْمُ وَاِلَيْهِ تُرْجَعُوْنَ. قُلْ اَرَءَيْتُمْ اِنْ جَعَلَ اللّٰهُ عَلَيْكُمُ الَّيْلَ سَرْمَدًا اِلٰي يَوْمِ الْقِيٰمَةِ مَنْ اِلٰهٌ غَيْرُ اللّٰهِ يَاْتِيْكُمْ بِضِيَآءٍ اَفَلَا تَسْمَعُوْنَ. قُلْ اَرَءَيْتُمْ اِنْ جَعَلَ اللّٰهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا اِلٰي يَوْمِ الْقِيٰمَةِ مَنْ اِلٰهٌ غَيْرُ اللّٰهِ يَاْتِيْكُمْ بِلَيْلٍ تَسْكُنُوْنَ فِيْهِ اَفَلَا تُبْصِرُوْنَ. وَمِنْ رَّحْمَتِه جَعَلَ لَكُمُ الَّيْلَ وَالنَّهَارَ لِتَسْكُنُوْا فِيْهِ وَلِتَبْتَغُوْا مِنْ فَضْلِه وَلَعَلَّكُمْ تَشْكُرُوْنَ. وَيَوْمَ يُنَادِيْهِمْ فَيَقُوْلُ اَيْنَ شُرَكَآءِيَ الَّذِيْنَ كُنْتُمْ تَزْعُمُوْنَ. وَنَزَعْنَا مِنْ كُلِّ اُمَّةٍ شَهِيْدًا فَقُلْنَا هَاتُوْا بُرْهَانَكُمْ فَعَلِمُوْا اَنَّ الْحَقَّ لِلّٰهِ وَضَلَّ عَنْهُمْ مَّا كَانُوْا يَفْتَرُوْنَ. (62- 75)
And bear in mind the day when God will call out, then ask: “Where are those partners of Mine you have been associating with Me?” Then those on whom the words of God would have been fulfilled will say: “Our Lord! These are the people whom We had led astray. We led them astray the way we ourselves had gone astray. We declare our acquittal from them in Your presence. They have not been worshipping Us.” (62-63)
And they will be asked: “Now, call your associates.” So, they will call out to them, but they will not respond to them and they will face the torment. Would that they had been among those who were guided! (64)
And bear in mind the day when God will call them and ask them: “What answer did you give to the messengers?” So, they will be speechless in dismay and they will not even be able to mutually ask one another. Yes! He who repented and professed faith and did righteous deeds, it is probable that he will succeed. (65-66)
And it is your Lord Who creates whatever He wants and chooses what He wants. They do not have any authority. God is pure and exalted from things which they associate with Him. And your Lord knows what they conceal in their hearts and what they reveal. And He is God. There is no deity except Him. He alone is worthy of gratitude in this world and in the Hereafter too. And judgement is in His Hands and to Him shall you be returned. (68-70)
Tell them: “Speak up, if God makes the night prevail on you forever till the Hereafter, then which deity except God can bring light to you? So, do you not listen?!” Say: “Speak up, if God makes the day prevail on you forever till the Hereafter, then which deity except God can bring the night to you in which you feel comfort? So, do you people not see!?” And out of His mercy has He created the night and day for you so that you may find comfort in it and that you may seek His bounty and that you may be grateful. (71-73)
And bear in mind that day when God will call out to them and say: “Where are My partners you regarded to be My associates.” And We will pick out one witness from each community and tell people: “Bring forth your evidence.” So, it will become evident to them that with God lies the truth. And whatever they had been falsely alleging will all disappear. (74-75)
Explanation
وَيَوْمَ يُنَادِيْهِمْ فَيَقُوْلُ اَيْنَ شُرَكَآءِيَ الَّذِيْنَ كُنْتُمْ تَزْعُمُوْنَ. (۶۲) 1
This verse and the subsequent ones are of the nature of successive warnings. They depict the fate of the polytheists, leaders who led people to polytheism and the entities who were regarded as deities. It states that people must not forget the day on which God will summon all the polytheists to His court of justice and ask them of the partners they will associate with Him. The wrath concealed in اَیۡنَ شُرَکَآءِیَ not only for the polytheists but also the idols they worshipped can well be appreciated by those who have a flair for language. The implication is that they should bring forth all of them so that they and their deities both can see their fate.
قَالَ الَّذِيْنَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هٰؤُلَآءِ الَّذِيْنَ اَغْوَيْنَا اَغْوَيْنٰهُمْ كَمَا غَوَيْنَا تَبَرَّاْنَا اِلَيْكَ مَا كَانُوْا اِيَّانَا يَعْبُدُوْنَ. ﴿۶۳﴾2
The words حَقَّ عَلَیۡهِمُ الۡقَوۡلُ refer to the leaders of the polytheists about whom the verdict of God’s decisive punishment will be passed. It is stated in this verse that as a last excuse those who were led astray will point to their leaders before God as the ones responsible for them being led astray. They will say that had those leaders not lured them, they would not have been misguided. The words اَغۡوَیۡنٰهُمۡ کَمَا غَوَیۡنَا will be immediately uttered by their leaders saying that they made those people into what they intrinsically were; thus the followers must be blamed for following them. They will address God further and say: تَبَرَّاۡنَاۤ اِلَیۡكَ ie. in your presence, we acquit ourselves for their deeds and will go on to say: مَا کَانُوۡا اِیَّانَا یَعۡبُدُوۡنَ ie, we are not responsible for them worshipping us; they have been following us out of their own will and choice. There are several instances in the Qur’an where this argument between misguided leaders and their followers has been cited. Here is an example:
قَالَ ادۡخُلُوۡا فِیۡۤ اُمَمٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِکُمۡ مِّنَ الۡجِنِّ وَ الۡاِنۡسِ فِی النَّارِ کُلَّمَا دَخَلَتۡ اُمَّةٌ لَّعَنَتۡ اُخۡتَهَا حَتّٰۤی اِذَا ادَّارَکُوۡا فِیۡهَا جَمِیۡعًا قَالَتۡ اُخۡرٰىهُمۡ لِاُوۡلٰىهُمۡ رَبَّنَا هٰۤؤُلَآءِ اَضَلُّوۡنَا فَاٰتِهِمۡ عَذَابًا ضِعۡفًا مِّنَ النَّارِ ۬ قَالَ لِکُلٍّ ضِعۡفٌ وَّ لٰکِنۡ لَّا تَعۡلَمُوۡنَ وَ قَالَتۡ اُوۡلٰىهُمۡ لِاُخۡرٰىهُمۡ فَمَا کَانَ لَکُمۡ عَلَیۡنَا مِنۡ فَضۡلٍ فَذُوۡقُوا الۡعَذَابَ بِمَا کُنۡتُمۡ تَکۡسِبُوۡنَ (7: 38-39)
God will order: “Enter Hell with those groups from among the jinn and men who entered before you.” Whenever a group will enter, it will curse its counterpart until when all are gathered, the later ones will say about the earlier ones: “Our Lord! These are the people who led us astray. Inflict double punishment on them.” God will say: “For each of you is double punishment but you do not know.” And the earlier ones will say to the later ones: “You also have no superiority on us. So, taste punishment because of your deeds.” (7:38-39)
وَ قِیۡلَ ادۡعُوۡا شُرَکَآءَکُمۡ فَدَعَوۡهُمۡ فَلَمۡ یَسۡتَجِیۡبُوۡا لَهُمۡ وَ رَاَوُا الۡعَذَابَ لَوۡ اَنَّهُمۡ کَانُوۡا یَهۡتَدُوۡنَ ﴿۶۴﴾ 3
The followers will try to put the blame on their leaders. When the latter openly declare their acquittal from them, they will be told that their leaders have disowned them. So they should bring forth the deities they worshipped. At that time, with great worry they will call out the deities like Lat, Manat, ‘Uzza and Na’ilah but they will not get any response to their calls because these deities never, in fact, existed. They existed only in imagination. These people will come to know in the Hereafter that they only worshipped conjecture. It may be kept in mind that here the Idolaters of Arabia are mentioned – all of whose idols and deities were self-styled and imaginary. Nations who worshipped actual beings – like the Christians who worship Jesus (sws) – are mentioned separately by the Qur’an. About them it is said that on the Day of Judgement, Jesus (sws) will disown those who worshipped him and say that he was never aware that some foolish people worshipped him and that he had actually asked everyone to worship the One God.
The words وَ رَاَوُا الۡعَذَابَ allude to the fact that calling out to idols on which they had pinned their hopes will prove futile. However, the torment of God will be before them and they will face it.
The words لَوۡ اَنَّهُمۡ کَانُوۡا یَهۡتَدُوۡنَ express sorrow at their state of affairs: would that they had received guidance and not faced this torment. The profundity and horrible nature of the torment becomes evident from this.
وَيَوْمَ يُنَادِيْهِمْ فَيَقُوْلُ مَاذَا اَجَبْتُمُ الْمُرْسَلِيْنَ ﴿۶۵﴾ فَعَمِيَتْ عَلَيْهِمُ الْاَنْبَآءُ يَوْمَئِذٍ فَهُمْ لَا يَتَسَآءَلُوْنَ ﴿۶۶﴾4
These verses also portray the Day of Judgement. On that Day, every community will be called out and asked how they responded to its respective messenger. Obviously, this question will be posed to them to make evident to them the grave nature of their crime: God had made arrangements to guide them by sending His messengers so that the truth became evident to them from every aspect. So they should now speak up and reply as to how much importance they gave to this arrangement made by God.
The expression فَعَمِیَتۡ عَلَیۡهِمُ الۡاَنۡبَآءُ means that at that time everyone will be so mystified and completely at loss that they will have nothing substantive to say.
The words فَهُمۡ لَا یَتَسَآءَلُوۡنَ say that they will be so perplexed that they will not even be able to question one another to find an answer to the query posed to them. In such circumstances, it is the leaders who are the hope for all. However, their situation has already been described earlier in that they would be too involved in themselves and will not be in a position to think of others. This aspect is also discussed in verse 109 of Surah al-Ma’idah.
فَاَمَّا مَنْ تَابَ وَاٰمَنَ وَعَمِلَ صَالِحًا فَعَسٰي اَنْ يَّكُوْنَ مِنَ الْمُفْلِحِيْنَ ﴿۶۷﴾ 5
When the word عَسٰۤی is used with reference to God the meanings of promise and glad tidings are incorporated in it, as is explained at an appropriate place in this exegesis.
After explaining the fate of those who lived and died as polytheists, this verse gives glad tidings to those who after giving up the evil creeds of polytheism and intercession adopt a life of faith and righteous deeds. It is stated that it can be hoped that these people will succeed. They should not be totally convinced that they shall succeed as success will purely be because of God’s grace but they have the right to hope since God is gracious and merciful.
وَرَبُّكَ يَخْلُقُ مَا يَشَآءُ وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ سُبْحٰنَ اللّٰهِ وَتَعٰلٰي عَمَّا يُشْرِكُوْنَ.﴿۶۸﴾6
In this verse, the words مَا یَشَآءُ
are suppressed after وَ یَخۡتَارُ
due to the obvious concomitant indication. This is a reference
to the angels: it is God Who has created them as well and it
is He Who has made them His near ones. He creates whatever He
desires. In Surah
al-Hajj, the words used are: اَللّٰهُ
یَصۡطَفِیۡ مِنَ الۡمَلٰٓئِکَةِ رُسُلًا وَّ مِنَ النَّاسِ.
(75:22) (God selects his messengers from angels and
from people also, (22:75)). In other words, the superiority
held by the angels because of their physical form or because
of being close to God is something which God has granted them.
These traits do not make them worthy of being ascribed
divinity. The words مَا کَانَ لَهُمُ
الۡخِیَرةُ say that they do not have any authority
independent of God. It is further said that God is beyond and
exalted above all such ascriptions (سُبۡحٰنَ
اللّٰهِ وَ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ). If someone is
made His associate in His authority and His attributes, then
this will negate all His higher attributes. Here it may be
kept in mind that earlier in verse 64, according to the view
of the idolaters of Arabia all the deities mentioned belonged
to the genre of angels. For this reason, the Qur’an has
clarified the real status of the angels: they may be a
superior creation of God but this superiority is God-given and
not self-acquired.
وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُوْرُهُمْ وَمَا يُعْلِنُوْنَ. ﴿۶۹﴾7
This verse refutes polytheism on the basis of God’s profound wisdom: when the Prophet’s Lord has full knowledge of their inner and outer selves, why would He need anyone to be His partner. This could have been a need had He been dependent on others to become aware of the circumstances of people. Also any intercession to Him could have been a need only when someone else was in a position of adding to His knowledge because, God forbid, His knowledge is incomplete. When any such preposition cannot even be supposed, what is the meaning of worshipping the angels because they are thought to be a means of procuring nearness of God for others.
وَهُوَ اللّٰهُ لَا اِلٰهَ اِلَّا هُوَ لَهُ الْحَمْدُ فِي الْاُوْلٰي وَالْاٰخِرَةِ وَلَهُ الْحُكْمُ وَاِلَيْهِ تُرْجَعُوْنَ. ﴿۷۰﴾8
This verse sums up the previous discussion: He alone is the real God. There is no deity besides Him. All those who are regarded as deities are baseless. It may be kept in mind that the Arabs regarded God to be the supreme deity but at the same time ascribed partners to Him. This verse refutes them.
The words لَهُ الۡحَمۡدُ فِی الۡاُوۡلٰی وَ الۡاٰخِرَةِ say that the favours which people enjoy in this world are from God and in the Hereafter too the favours they will be blessed with will be from God. For this reason, in this world also, it is God alone who is worthy of gratitude and in the Hereafter too. No one else will have any share in it. The words of praise which will be on the tongues of the People of Paradise once they are blessed with God’s favours are referred to in Surah Yunus.
The words وَ لَهُ الۡحُکۡمُ وَ اِلَیۡهِ تُرۡجَعُوۡنَ imply that only the Almighty will have the authority of deciding the affairs of each and every person and everyone will come to Him and none else.
قُلْ اَرَءَيْتُمْ اِنْ جَعَلَ اللّٰهُ عَلَيْكُمُ الَّيْلَ سَرْمَدًا اِلٰي يَوْمِ الْقِيٰمَةِ مَنْ اِلٰهٌ غَيْرُ اللّٰهِ يَاْتِيْكُمْ بِضِيَآءٍ اَفَلَا تَسْمَعُوْنَ ﴿۷۱﴾ قُلْ اَرَءَيْتُمْ اِنْ جَعَلَ اللّٰهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا اِلٰي يَوْمِ الْقِيٰمَةِ مَنْ اِلٰهٌ غَيْرُ اللّٰهِ يَاْتِيْكُمْ بِلَيْلٍ تَسْكُنُوْنَ فِيْهِ اَفَلَا تُبْصِرُوْنَ ﴿۷۲﴾9
The word قُلۡ here implies asking a question. When the question is of an obvious nature and there is no possibility for the addressees to differ in the answer, this word becomes very apt with respect to conclusive communication of the truth. The idolaters of Arabia acknowledged that it is God alone Who is the creator of the heavens and the earth. Based on this affirmation of theirs, they are asked that if God makes the night prevail on them forever, if there is anyone from their deities who can make light appear. Similarly, they are told to speak up if their deities have the power to bring forth the night in which they attain comfort from the tiredness of the day if God makes the day prevail over them forever. The implication is that when their deities have no say in these elements of nature on which depends the life of the creatures of this universe, what good are they and why are they regarded to be God’s partners?
Here this style of the Qur’an must be borne in mind that after the mention of the night the words used are اَفَلَا تَسۡمَعُوۡنَ (do you people not hear?) and after the mention of the day the words used are اَفَلَا تُبۡصِرُوۡنَ (do you people not see?). This style portrays the actual situation. It is as if the first question is being uttered in the night implying that if they are not able to see, can’t they not even hear? So why do they not hear? Similarly, it is as if the second question is posed in the day: at this time, everything is fully lit up and can’t they see obvious facts in such light?
Another aspect of eloquence here is that what can be deduced has been made experiential. This means that such is the nature of these self-evident facts that not much contemplation is needed. It is sufficient that a person have ears and eyes. But such is their situation that neither can they hear anything in the stillness of the night nor can they see anything in the light of the day.
Another thing worthy of attention in these verses is that the attribute of تَسۡکُنُوۡنَ فِیۡهِ is mentioned with night but no attribute is mentioned with the day. The reason for this has been pointed out many times before in this exegesis: parallel clauses in the discourse are suppressed because of eloquence and brevity when they are understood to be present. Here since the benefit of the day was absolutely evident, its mention was suppressed. In the succeeding verse, this suppression has been made evident.
وَمِنْ رَّحْمَتِه جَعَلَ لَكُمُ الَّيْلَ وَالنَّهَارَ لِتَسْكُنُوْا فِيْهِ وَلِتَبْتَغُوْا مِنْ فَضْلِه وَلَعَلَّكُمْ تَشْكُرُوْنَ ﴿۷۳﴾10
This verse states that bringing the night and day is only because of God’s grace and blessing. No one else has any authority in this regard. Furthermore, the Almighty owed no obligation to people to make the night a means of comfort for them and then make the day appear so that they were able to strive to obtain their sustenance in it. All this is nothing but a manifestation of God’s mercy so that people can to benefit from these blessings and remain thankful to God for making this elaborate arrangement. The word لِتَسۡکُنُوۡا (that you seek comfort) is related to night and the words وَ لِتَبۡتَغُوۡا مِنۡ فَضۡلِهِ (so that you seek His bounty) to the day. The efforts people make to earn their living is termed as “seeking God’s bounty.” This is because people’s efforts while using the means and resources created by God should be in accordance with His wish. If a person does not do so, it is as if he uses the weapons God has given him against God Himself and in this way he invites His wrath.
وَيَوْمَ يُنَادِيْهِمْ فَيَقُوْلُ اَيْنَ شُرَكَآءِيَ الَّذِيْنَ كُنْتُمْ تَزْعُمُوْنَ ﴿۷۴﴾ وَنَزَعْنَا مِنْ كُلِّ اُمَّةٍ شَهِيْدًا فَقُلْنَا هَاتُوْا بُرْهَانَكُمْ فَعَلِمُوْا اَنَّ الْحَقَّ لِلّٰهِ وَضَلَّ عَنْهُمْ مَّا كَانُوْا يَفْتَرُوْنَ ﴿۷۵﴾ 11
Verse 74 also occurs at the beginning of this section of verses. Here it has come as a prelude to another issue: the Almighty, in order to conclusively communicate the truth finally to the Idolaters on the Day of Judgement will make messengers of each nation testify that they had taught them the belief of monotheism and not polytheism. After this testimony by the messengers, the Almighty will ask their respective nations on what sanction did they associate partners with God; if they have any proof of this, they should present it. At that time, it will become evident to everyone that God was the truth and all their self-styled deities will prove to be of no worth.
The word شَهِیۡدٌ refers to God’s messengers who were sent to each nation. They are described by this word because they bore witness to God’s religion before their respective nations not only in this world but in the Hereafter also they will testify that they faithfully delivered the religion of God. If the later generations incorporated religious innovations in it, it was their own doing and that they (the messengers) were absolved of this. It needs to be kept in mind that in support of their polytheism and innovations every ummah gives reference to its prophets and messengers in that their beliefs are based on the teachings of the messengers and that they are only following those teachings. The Almighty will conclusively deliver the truth to them through the evidence of those very messengers after which they will have nothing to say. This testimony of the messengers is mentioned in verses 16-17 of Surah al-Ma’idah. Readers may look it up for details.
My mentor, Imam Hamid al-Din Farahi, interprets this verse in the light of verse 69 of Surah Maryam and verse 47 of Surah Ham Mim al-Sajdah. However, I am not convinced of his interpretation. My own interpretation is the same as that of the other exegetes and clear parallel verses of the Qur’an also support it. God knows best.
Section IV: Verses (76-84)
The succeeding topic is connected to verse 61. It had been mentioned earlier that many nations of the past which showed arrogance on their wealth and riches were destroyed by God and their deities who they were proud of could not save them. After this, the topic of polytheism was brought up in a secondary way that ended on verse 75. Next, after this, the initial topic is taken up once again and by presenting the haughtiness and subsequent exemplary fate of Qarun, a Jewish capitalist, admonition is sounded to people who were lured by the riches of this world and had forgotten God and the Hereafter. In the nation of the Prophet Muhammad (sws), Abu Lahab had the same status as Qarun. He too was very proud of his wealth and his wealth had become a trial not only for himself but also for others. The purpose of citing this example was to open the eyes of such people.
Readers may now proceed to study the verses.
Text and Translation
اِنَّ قَارُوْنَ كَانَ مِنْ قَوْمِ مُوْسٰي فَبَغٰي عَلَيْهِمْ وَاٰتَيْنٰهُ مِنَ الْكُنُوْزِ مَا اِنَّ مَفَاتِحَهُ لَتَنُوْٓاُ بِالْعُصْبَةِ اُولِي الْقُوَّةِ اِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ اِنَّ اللّٰهَ لَا يُحِبُّ الْفَرِحِيْنَ. وَابْتَغِ فِيْمَآ اٰتٰىكَ اللّٰهُ الدَّارَ الْاٰخِرَةَ وَلَا تَنْسَ نَصِيْبَكَ مِنَ الدُّنْيَا وَاَحْسِنْ كَمَآ اَحْسَنَ اللّٰهُ اِلَيْكَ وَلَا تَبْغِ الْفَسَادَ فِي الْاَرْضِ اِنَّ اللّٰهَ لَا يُحِبُّ الْمُفْسِدِيْنَ. قَالَ اِنَّمَآ اُوْتِيْتُهُ عَلٰي عِلْمٍ عِنْدِيْ اَوَلَمْ يَعْلَمْ اَنَّ اللّٰهَ قَدْ اَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُوْنِ مَنْ هُوَ اَشَدُّ مِنْهُ قُوَّةً وَّاَكْثَرُ جَمْعًا وَلَا يُسْـَٔلُ عَنْ ذُنُوْبِهِمُ الْمُجْرِمُوْنَ. فَخَرَجَ عَلٰي قَوْمِهِ فِيْ زِيْنَتِهِ قَالَ الَّذِيْنَ يُرِيْدُوْنَ الْحَيٰوةَ الدُّنْيَا يٰلَيْتَ لَنَا مِثْلَ مَآ اُوْتِيَ قَارُوْنُ اِنَّهُ لَذُوْ حَظٍّ عَظِيْمٍ. وَقَالَ الَّذِيْنَ اُوْتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللّٰهِ خَيْرٌ لِّمَنْ اٰمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقّٰىهَآ اِلَّا الصّٰبِرُوْنَ. فَخَسَفْنَا بِه وَبِدَارِهِ الْاَرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَّنْصُرُوْنَهُ مِنْ دُوْنِ اللّٰهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِيْنَ. وَاَصْبَحَ الَّذِيْنَ تَمَنَّوْا مَكَانَه بِالْاَمْسِ يَقُوْلُوْنَ وَيْكَاَنَّ اللّٰهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَّشَآءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَوْلَا اَنْ مَّنَّ اللّٰهُ عَلَيْنَا لَخَسَفَ بِنَا وَيْكَاَنَّهُ لَا يُفْلِحُ الْكٰفِرُوْنَ. تِلْكَ الدَّارُ الْاٰخِرَةُ نَجْعَلُهَا لِلَّذِيْنَ لَا يُرِيْدُوْنَ عُلُوًّا فِي الْاَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِيْنَ. مَنْ جَآءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا وَمَنْ جَآءَ بِالسَّيِّئَةِ فَلَا يُجْزَي الَّذِيْنَ عَمِلُوا السَّيِّاٰتِ اِلَّا مَا كَانُوْا يَعْمَلُوْنَ.(76۔84)
Qarun belonged to the nation of Moses. So, he showed tyranny against them. And We had given him so much treasure that its keys could barely be lifted by a strong group. When the people of His nation said to him: “Do not be arrogant. God does not like those who are arrogant. And whatever God has given you, seek the Hereafter in it and do not forget your share from the world. And the way God has been kind to you, you also be kind to others. And do not seek disorder in the land. God does not like those who want disorder.” (76-77)
He replied: “Whatever I have is because of the knowledge I possess.” Did he not know that God destroyed many nations before him which were mightier than him in power and also greater in number and the criminals are not even asked for their crimes. (78)
Thus he came out with full splendour and majesty before the people of his nation. So, those who were after the life of the world, said: “Would that we too had what Qarun has. Indeed, he is very fortunate.” And those who were endowed with knowledge said: “O Wretched Ones! God’s reward for those who have faith and do righteous deeds is far better,” and this wisdom is given only to the patient. (79-80)
We made him sink in the earth with his dwelling. So, neither did a group come to his rescue against God nor could he defend his own self. And those who yesterday desired his position declared: “Indeed! God gives abundantly to those among His servants He wills and sparingly to those He wills. Had God not been gracious to us, He would have thrust us in the earth as well. Undoubtedly, the disbelievers will never succeed.” (81-82)
We shall reserve this abode of the Hereafter for only those who are not desirous of arrogance and disorder in the land and the ultimate success is for the God-fearing. He who earns a virtuous deed, for him is a better reward than it and he who earns an evil deed, then for such evil doers the recompense is equal to what they did. (83-84)
Explanation
اِنَّ قَارُوْنَ كَانَ مِنْ قَوْمِ مُوْسٰي فَبَغٰي عَلَيْهِمْ وَاٰتَيْنٰهُ مِنَ الْكُنُوْزِ مَا اِنَّ مَفَاتِحَهُ لَتَنُوْٓاُ بِالْعُصْبَةِ اُولِي الْقُوَّةِ اِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ اِنَّ اللّٰهَ لَا يُحِبُّ الْفَرِحِيْنَ.﴿۷۶﴾12
Qarun has been mentioned in the Torah in chapter 19 of the Book of Numbers. He is called Korah in the Torah. It is evident from his genealogy that he belonged to the Levites – the tribe to which Moses (sws) and Aaron (sws) belonged and was the son of his father’s brother. He was very jealous of the political and religious leadership of Moses (sws) and Aaron (sws). Hence he raised the slogan that if all members of a tribe were equally holy and religious, then what was so superior about Moses (sws) and Aaron (sws) that they had become the leaders of the tribe and others not have this right. So, he connived with some people of the family and rose in rebellion against Moses (sws). The Torah records:
Korah son of Izhar, the son of Kohath, the son of Levi, and certain Reubenites—Dathan and Abiram, sons of Eliab, and On son of Peleth—became insolent and rose up against Moses. With them were 250 Israelite men, well-known community leaders who had been appointed members of the council. They came as a group to oppose Moses and Aaron and said to them, “You have gone too far! The whole community is holy, every one of them, and the Lord is with them. Why then do you set yourselves above the Lord’s assembly?” (Numbers, 19:1-3)
It is this rebellion of his which the Qur’an has referred to here by the words فَبَغٰی عَلَیۡهِمۡ.
The words اِنَّ مَفَاتِحَهُ لَتَنُوۡٓاُ بِالۡعُصۡبَةِ اُولِی الۡقُوّةِ وَ اٰتَیۡنٰهُ مِنَ الۡکُنُوۡزِ مَا refer to his state of affluence. They actually point to the reason that made him rebellious and arrogant: since he was a very rich person, he disliked accepting the superiority of Moses (sws) and Aaron (sws) over his family and nation. These words imply that God had given him such treasure of wealth that the keys of the place it was locked up in could only be lifted by a group of powerful men. This is not a statement of exaggeration; it is a factual one. In those times, today’s strong rooms, vaults and safes did not exist nor were propitious keys and locks and bolts in vogue the way they are today. In those times, people would bury their treasures in the ground and in order to protect them or they would be placed in locations having huge iron doors. They would then be bolted with help of heavy iron rods which were be latched across the bars and which were prepared for this very purpose. Latching and un-latching these rods with all their accessories became a very heavy task. A group of powerful men would be needed to lift or bolt the latch. A very similar way is today adopted for bolting castles and city walls. Such old monuments still exist in our rural areas. The verse actually refers to such keys. Just as heavy cauldrons of food signify generosity, the existence of such keys is a sign of wealth.
The words اِذۡ قَالَ لَهُ قَوۡمُهُ لَا تَفۡرَحۡ اِنَّ اللّٰهَ لَا یُحِبُّ الۡفَرِحِیۡنَ imply that when Korah adopted this attitude of rebelliousness, the wise among his nation tried to persuade him that he should not show arrogance before the God Who had actually granted him the wealth and affluence and that he should remember that God does not like such haughty people. This was a polite admonition that was meant to tell him that people who adopt this behaviour are seized by the Almighty. Though the word قوم occurs as a common noun, concomitant indications show that it refers to learned men of the nation. Verse 80 has explained this. The reason that this general word is used is that the majority of the nation was with Moses (sws). There were few who, because of their vested interests, had formed a group with Korah.
وَابْتَغِ فِيْمَآ اٰتٰىكَ اللّٰهُ الدَّارَ الْاٰخِرَةَ وَلَا تَنْسَ نَصِيْبَكَ مِنَ الدُّنْيَا وَاَحْسِنْ كَمَآ اَحْسَنَ اللّٰهُ اِلَيْكَ وَلَا تَبْغِ الْفَسَادَ فِي الْاَرْضِ اِنَّ اللّٰهَ لَا يُحِبُّ الْمُفْسِدِيْنَ.﴿۷۷﴾13
This is a further description of the advice that the learned men of the nation gave to Korah. Each and every sentence of it is a treasure of wisdom and sagacity.
The words وَابْتَغِ فِيْمَآ اٰتٰىكَ اللّٰهُ الدَّارَ الْاٰخِرَةَ imply that if God had blessed them with wealth and affluence, it was not meant to make them arrogant and haughty but to make this wealth a means of attaining success in the Hereafter. The implication is that whatever riches they have today are neither the legacy of their forefathers nor the consequence of their own abilities. They are purely a blessing of God and by making them wealthy the Almighty has put them through a trial. Their test is whether they become slaves to it or make it a means of earning God’s pleasure.
The words وَ لَا تَنۡسَ نَصِیۡبَكَ مِنَ الدُّنۡیَا are a sagacious admonition: they should remember that everything in this world is mortal. Nothing is eternal here. Only that will benefit them in their everlasting lives which today they spend for God’s cause. If they shut their eyes to the rights of God and His creatures and become slaves to their wealth, they should remember that this will only hand over their ruin to them.
Our exegetes have generally interpreted these words to mean that they should not ignore their share in this world; it is not said that they should forsake this world for the Hereafter but that they should not become oblivious of the Hereafter. In my opinion, this interpretation is totally incorrect and incorrect for many reasons. However, after explaining their true meaning, no need remains to refute this interpretation.
The words وَ اَحۡسِنۡ کَمَاۤ اَحۡسَنَ اللّٰهُ اِلَیۡكَ imply that just as God has been gracious to them, they too should be gracious to others. God wants to see the reflection of His attributes in His creatures: they should bear in mind that the God Who is munificent with His people does not like people who are miserly with others.
The words وَ لَا تَبۡغِ الۡفَسَادَ فِی الۡاَرۡضِ اِنَّ اللّٰهَ لَا یُحِبُّ الۡمُفۡسِدِیۡنَ explain the above sagacious advice from its negative aspect. The expression فَسَادَ فِی الۡاَرۡضِ (disorder in the land) has been explained at many instances in this exegesis. It does not merely connote theft and robbery, for these are only some of its external manifestations. The real disorder is arrogance and haughtiness. Arrogance means that a person exceeds the limits of his worship and intervenes in the rights and limits of God. Those who perpetrate this crime are guilty of spreading disorder in the land however subtle they may be in this regard. God does not like such people. Obviously, how can He like such people who show tyranny before Him and violate the sanctity of what is regarded sacred by Him. And when He does not like them, it clearly means that their status is that of unwanted weeds in His orchard and of self-invited guests to His banquet. Ultimately, a time will come when these weeds will be uprooted and these undesirable people dislodged from their places.
قَالَ اِنَّمَآ اُوْتِيْتُهُ عَلٰي عِلْمٍ عِنْدِيْ اَوَلَمْ يَعْلَمْ اَنَّ اللّٰهَ قَدْ اَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُوْنِ مَنْ هُوَ اَشَدُّ مِنْهُ قُوَّةً وَّاَكْثَرُ جَمْعًا وَلَا يُسْـَٔلُ عَنْ ذُنُوْبِهِمُ الْمُجْرِمُوْنَ.﴿۷۸﴾14
Qarun replied that the wealth and riches he has is the result of his own efficient planning and the consequence of his own acumen; it does not have any link with God to owe Him an obligation. The word عِنۡدِیۡ portrays Qarun’s mindset: the source of wealth is found within himself and not in God. It is for this reason he contended that he did not fear God or anyone one else. In other words, he implied that all the advice he was receiving had no importance to him and it had better be given to someone else.
The words اَوَلَمْ يَعْلَمْ اَنَّ اللّٰهَ قَدْ اَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُوْنِ مَنْ هُوَ اَشَدُّ مِنْهُ قُوَّةً وَّاَكْثَرُ جَمْعًا form a comment by God on Qarun’s reply: before making these bragging remarks, this wretched person did not think that many people in the past were mightier than him but God destroyed them in the blink of an eye. It may be kept in mind that not too long before him, the Pharaoh had been drowned. So, even if he was not a witness to this incident he must well have heard about it. The words اَشَدُّ مِنۡهُ قُوَّةً here refer to the might of people viz a viz means and resources, majesty and grandeur, weapons and instruments and the word جَمۡع in اَکۡثَرُ جَمۡعًا refers to the number of people in a family or tribe.
The words وَ لَا یُسۡـَٔلُ عَنۡ ذُنُوۡبِهِمُ الۡمُجۡرِمُوۡنَ imply that when God decides to seize such criminals, they are not even given enough respite to be asked about their crime or about any excuse they may have. In fact, God’s torment immediately seizes them. On the Day of Judgement too, God will not need to investigate any wrongdoer. The forehead, hands, feet and his other limbs will bear witness against him. The words used in Surah al-Rahman are: یُعۡرَفُ الۡمُجۡرِمُوۡنَ بِسِیۡمٰهُمۡ فَیُؤۡخَذُ بِالنَّوَاصِیۡ وَ الۡاَقۡدَامِ (41:55) (the wrongdoers will be recognized by their signs; thus they shall be seized by their forelocks and their feet, (55:41)).
فَخَرَجَ عَلٰي قَوْمِهِ فِيْ زِيْنَتِهِ قَالَ الَّذِيْنَ يُرِيْدُوْنَ الْحَيٰوةَ الدُّنْيَا يٰلَيْتَ لَنَا مِثْلَ مَآ اُوْتِيَ قَارُوْنُ اِنَّهُ لَذُوْ حَظٍّ عَظِيْمٍ.﴿۷۹﴾15
It seems that during these events, Qarun took out a procession to show off his strength and power in order to over-awe Moses (sws) and his companions and to increase his own power. It is evident from the words فِیۡ زِیۡنَتِهِ that at that instance he specially made a show of his majesty and grandeur because such displays impress the common man the most. This precisely is the same ploy which the leaders of our society employ every now and then in our cities and villages. The effect of this on people who regarded the wealth of this world to be everything was that they cried out that Qarun was a very lucky person.
وَقَالَ الَّذِيْنَ اُوْتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللّٰهِ خَيْرٌ لِّمَنْ اٰمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقّٰىهَآ اِلَّا الصّٰبِرُوْنَ.﴿۸۰﴾16
Men of knowledge and wisdom in the nation tried to convince those people that the real thing to which they should devote themselves was not a display of wealth but faith and righteous deeds and their reward. However, not everyone can acquire this wisdom. Only those receive it who have the strength and perseverance to adhere to the faith and to righteous deeds instead of losing themselves to the lures of this world.
The expression اُوۡتُوا الۡعِلۡمَ refers to real knowledge or the knowledge of the reality of God and of the Hereafter. This is the knowledge from which people obtain real light. If a person does not have this knowledge, then he is in the dark even if he is competent in other disciplines. Qarun was very adept in the discipline of finance and it is evident that he also claimed to be so. However, he was deprived of real knowledge. For this reason, despite being very wealthy, he was just like a snake that greedily guarded his treasures. Precisely same is the case with other disciplines of knowledge. They too become beneficial for people if they have the radiance of real knowledge with them. If they do not have this knowledge, they may become very clever, crafty and cunning but can never become human beings. In a human being such cleverness and craftiness is very dangerous. It is like a sword in the hands of a naïve person. It may be kept in mind that as far as pure guile and astuteness are concerned, Satan is second to no one. In fact, he is the leader of all clever people.
The antecedent of the pronoun in وَ لَا یُلَقّٰهَاۤ اِلَّا الصّٰبِرُوۡنَ is the wisdom and sagacity which the people of knowledge urged them to adopt. It is very common in Arabic for an antecedent to occur in this way, and many examples of this usage can be seen in previous pages of this exegesis. One thing which is evident from this sentence is that real knowledge and patience go together. The second thing which is apparent from this is that true wisdom is acquired only by those who have patience. In other words, by those who have the strength in them to sacrifice the greatest of their assets and riches for the Hereafter. Those who do not have this capacity and strength cannot acquire this wisdom.
A question that arises on this sentence is: is it uttered by the men of learning mentioned in the verse or is it an insertion by God and thereby forms a sentence of praise for those men of learning. It is difficult for me to say anything with certainty about this but my mind does go to the second of these options and there are parallel verses of the Qur’an as well to this effect. In this case, this sentence would mean that wisdom was given to those people because they were patient. They were not ones who were lured by the show and pomp of Qarun’s wealth and majesty.
فَخَسَفْنَا بِه وَبِدَارِهِ الْاَرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَّنْصُرُوْنَهُ مِنْ دُوْنِ اللّٰهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِيْنَ.﴿۸۱﴾17
Here a part of Qarun’s account is suppressed. When Moses (sws) saw that after the mischief worked by samari his nation was faced with a new trial, he invited Qarun and his companions to a mubahalah (cursing and ill-praying) in front of the worship tent so that it became evident who was more near and pleasing to God. The Torah has given a lengthy description of this event. I am citing its relevant parts:
So they moved away from the tents of Korah, Dathan and Abiram. Dathan and Abiram had come out and were standing with their wives, children and little ones at the entrances to their tents. Then Moses said, “This is how you will know that the Lord has sent me to do all these things and that it was not my idea: If these men die a natural death and suffer the fate of all mankind, then the Lord has not sent me. But if the Lord brings about something totally new, and the earth opens its mouth and swallows them, with everything that belongs to them, and they go down alive into the realm of the dead, then you will know that these men have treated the Lord with contempt.” As soon as he finished saying all this, the ground under them split apart and the earth opened its mouth and swallowed them and their households, and all those associated with Korah, together with their possessions. They went down alive into the realm of the dead, with everything they owned; the earth closed over them, and they perished and were gone from the community. At their cries, all the Israelites around them fled, shouting, “The earth is going to swallow us too!” (Numbers, 16:27-34)
It is evident from this that Qarun and his companions were submerged in the earth as a result of the curse and prayer of Moses and this event took place in a manner that neither could Qarun defend himself nor be saved by his people on the basis of whom he wanted to face Moses (sws).
وَاَصْبَحَ الَّذِيْنَ تَمَنَّوْا مَكَانَهُ بِالْاَمْسِ يَقُوْلُوْنَ وَيْكَاَنَّ اللّٰهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَّشَآءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَوْلَا اَنْ مَّنَّ اللّٰهُ عَلَيْنَا لَخَسَفَ بِنَا وَيْكَاَنَّهُ لَا يُفْلِحُ الْكٰفِرُوْنَ.﴿۸۲﴾18
When people with raw minds see someone affluent or powerful, they are overcome with envy. They think that the power and authority are abiding. However much they may be convinced that these things are temporary and transient, they are not able to grasp this. Only when they are stripped of their affluence and power do these raw-minded people realize that the advice they had received was true and that God has authority over blessing people with sustenance. He gives sparingly to whomsoever He wants and abundantly also to whomsoever He wants. Similar is what happened to those who became lured by Qarun’s pomp and ostentation. When they witnessed his fate, they cried out that it was a great favour of God that they did not become his companions otherwise they too would have met a similar fate and that those who said that disbelievers never succeeded were correct in their contention.
In classical Arabic, the word اَمۡسِ does not merely mean “yesterday.” It also refers to the recent past. This is very similar to its usage in some other languages. The implication is that those who yesterday were infatuated by Qarun’s splendour said these words.
The word وَیۡ in وَیۡ کَاَنَّ is a word of admonition. Just as we may say: “goodness me” in English, in a similar way the word وَیۡ occurs in Arabic. When the word کَاَنَّ or کَاَنَّهُ is added to it, the meaning will be to the affect: “goodness me, this is the same thing as …”
The words لِمَنۡ یَّشَآءُ after یَقۡدِرُ are suppressed on the principle of parallelism. The translation reveals this suppression.
It was referred to earlier that the anecdote of Qarun was not cited as a past happening. The purpose was to depict, in a subtle way, the character and fate of Abu Lahab and his companions. The trial with which Moses’ (sws) nation was afflicted in the form of Qarun was precisely the same as the one Muhammad (sws) was afflicted with in the form of Abu Lahab. Though this is not an opportune time to give details of this similarity, I will allude to some of its aspects so that the real wisdom behind this anecdote is highlighted.
1. Just as Qarun was the richest person of the Levites, the tribe of Moses (sws), similarly, Abu Lahab was the most affluent person of the Hashimites, the tribe of Muhammad (sws). There also exists similarity as far as the relation between the two is concerned. Abu Lahab was Muhammad’s (sws) paternal uncle while Qarun was the son of Moses’ (sws) paternal uncle.
2. Both were very big capitalists. The affluence of Qarun has already been mentioned earlier. The riches possessed by Abu Lahab will insha’Allah be referred to in Surah al-Humazah and Surah al-Lahab. Abu Lahab held the keys of the House of God and was the sole custodian of the treasury of the House of God. In this way, he had collected a lot of riches by hook or by crook.
3. Both were very stingy, arrogant and hard-hearted.
4. Both had the same malice for their respective messengers. Qarun wanted that he have religious leadership of the tribe so that no one was able to affect his capitalistic plans. Abu Lahab also wanted the keys of the House of God and its public treasury to remain in his control and no one to deprive him of these.
5. There exists great similarity in the fate of both as well. Both were seized by God’s wrath. The fate Qarun met has been referred to above. The fate of Abu Lahab will insha’Allah be described in Surah al-Lahab.
It is evident that here that the character of Abu Lahab and his die-hard followers is actually mentioned in the garb of Qarun. Unless this aspect of the incidents mentioned in the Qur’an is kept in mind, their true wisdom cannot be appreciated.
تِلْكَ الدَّارُ الْاٰخِرَةُ نَجْعَلُهَا لِلَّذِيْنَ لَا يُرِيْدُوْنَ عُلُوًّا فِي الْاَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِيْنَ. ﴿۸۳﴾19
This verse sums up the whole advice mentioned previously. It is said that the abode of the Hereafter is reserved by the Almighty for those who do not show arrogance in this world and do not spread disorder in it. On the contrary, they will be ones who will lead their lives in this world as true servants of the Almighty and will be the advocates of the system of justice and fairness prescribed by God in the society they live. It is such people who are pious and the real success in the Hereafter is for them. The word نَجۡعَلُهَا here means “to reserve someone especially for something,” and it is evident from the purport of the verse that the real pious are those whose hearts are devoid of arrogance and who do not spread disorder in the land.
مَنْ جَآءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا وَمَنْ جَآءَ بِالسَّيِّئَةِ فَلَا يُجْزَي الَّذِيْنَ عَمِلُوا السَّيِّاٰتِ اِلَّا مَا كَانُوْا يَعْمَلُوْنَ. ﴿۸۴﴾20
Stated in this verse is the principle according to which the Almighty will deal with the righteous and the wrongdoers in the Hereafter. It is stated that those who arrive with the provision of virtue with them will be dealt with by the Almighty according to His graciousness: He will reward them much more than they deserve. As for those who come with bad deeds, the Almighty will deal with them according to His justice. The consequence of whatever they have done will be placed before them: this is the crop they had sown; now they must taste it.
Section V: Verses (85-88)
Coming up are the closing verses of the surah. The Prophet (sws) has been assured that he has not asked the Almighty to reveal the Qur’an to him and so should not fret over it. The God Who has revealed it to him will help him in discharging his responsibilities to the Book. God will nevertheless make him reach his destination successfully. He should not the slightest pay heed to his opponents and adhere to his propagation. He must not change his stance however much they might push him. God is with him.
Readers may now proceed to study these verses.
Text and Translation
اِنَّ الَّذِيْ فَرَضَ عَلَيْكَ الْقُرْاٰنَ لَرَآدُّكَ اِلٰي مَعَادٍ قُلْ رَّبِّيْ اَعْلَمُ مَنْ جَآءَ بِالْهُدٰي وَمَنْ هُوَ فِيْ ضَلٰلٍ مُّبِيْنٍ. وَمَا كُنْتَ تَرْجُوْا اَنْ يُّلْقٰي اِلَيْكَ الْكِتٰبُ اِلَّا رَحْمَةً مِّنْ رَّبِّكَ فَلَا تَكُوْنَنَّ ظَهِيْرًا لِّلْكٰفِرِيْنَ. وَلَا يَصُدُّنَّكَ عَنْ اٰيٰتِ اللّٰهِ بَعْدَ اِذْ اُنْزِلَتْ اِلَيْكَ وَادْعُ اِلٰي رَبِّكَ وَلَا تَكُوْنَنَّ مِنَ الْمُشْرِكِيْنَ. وَلَا تَدْعُ مَعَ اللّٰهِ اِلٰهًا اٰخَرَ لَا اِلٰهَ اِلَّا هُوَ كُلُّ شَيْءٍ هَالِكٌ اِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَاِلَيْهِ تُرْجَعُوْنَ. (85۔88)
Indeed, He Who has imposed the responsibility of the Qur’an on you will definitely make you reach a good fate. Say: “My Lord fully knows who has brought God’s guidance and who is in manifest error.” (85)
And you never expected a Book to be revealed to you. This is but God’s grace and do not become one who helps these disbelievers. And let them not withhold you from God’s revelations when they have been sent down to you and call to your Lord and be not among the idolaters and do not invoke any other deity besides God. There is no deity except Him. Everything except His being is mortal. Judgment is in His Hands. And all of you will be returned to Him. (86-88)
Explanation
اِنَّ الَّذِيْ فَرَضَ عَلَيْكَ الْقُرْاٰنَ لَرَآدُّكَ اِلٰي مَعَادٍ قُلْ رَّبِّيْ اَعْلَمُ مَنْ جَآءَ بِالْهُدٰي وَمَنْ هُوَ فِيْ ضَلٰلٍ مُّبِيْنٍ. ﴿۸۵﴾21
The word مَعَاد means “culmination, fate and place of return.” It occurs as an undefined noun in this verse to signify its scale and degree. For this reason, it means a grand fate and a majestic place of return.
After the topics discussed earlier, this verse sounds an assurance to the Prophet (sws): he should not the slightest pay heed to his opponents; He Who has imposed the obligation of this Qur’an on him will help him out at every step in fulfilling it and will bless him with a grand fate in this world and in the next.
The word لَرَآدُّكَ carries a strong ring of decisiveness and certainty. In other words, the Prophet (sws) will reach this imposing culmination to the chagrin of his opponents. The God Who granted success to all these messengers will grant him success too. The established practice of God about His messengers is unrelenting.
The words قُلْ رَّبِّيْ اَعْلَمُ مَنْ جَآءَ بِالْهُدٰي وَمَنْ هُوَ فِيْ ضَلٰلٍ مُّبِيْنٍ imply that the Prophet (sws) should stop engaging in debate with his opponents and make the final declaration to them that God knows full well who has brought His guidance and who has strayed in error. In other words, as far as reconciliation is concerned, he has fulfilled his obligation. Now he should consign the matter to God. He will decide who is rightly guided and who has gone astray. The word الۡهُدٰی means “God’s guidance.” This has been explained at an appropriate place in this exegesis. If a person persists in going astray even after receiving God’s guidance, then in fact such a person is openly in error. It is like losing one’s way in the light of the day.
وَمَا كُنْتَ تَرْجُوْا اَنْ يُّلْقٰي اِلَيْكَ الْكِتٰبُ اِلَّا رَحْمَةً مِّنْ رَّبِّكَ فَلَا تَكُوْنَنَّ ظَهِيْرًا لِّلْكٰفِرِيْنَ ﴿۸۶﴾22
This verse further explains what is alluded to above: The Prophet (sws) has not demanded God to reveal this Book to him so that after handing over all its responsibility to him God becomes aloof from it. It is because of God’s mercy that He has sent it down to him without his desire. Thus he should rest assured that God will guide him at every step in the task He has chosen for him. And since this is a boon and not a bane, its consequence in the Prophet’s favour and those who accept it will be a source of mercy. If some ungrateful people do not give it due importance, they are only depriving themselves of God’s mercy.
Though the words فَلَا تَکُوۡنَنَّ ظَهِیۡرًا لِّلۡکٰفِرِیۡنَ are apparently addressed to the Prophet (sws), yet the admonition and rebuke in them is directed at people who were denying the Qur’an. The implication is that the Prophet (sws) should faithfully deliver to people whatever he has received from God. If they want him to soften his stance, they should understand that he does not have any authority to change it. He is answerable to God and not to anyone else. If he slackens his stance for them, he will become their helper and facilitator. By directing these words to the Quraysh, the Almighty has warned the leaders of the Quraysh that if they have even a slight ray of hope in their hearts that they will be able to reconsider his stand the Prophet (sws), they should not even think about it happening.
It is evident from this verse that prophethood and messengerhood is God’s grant. It is only God who bestows it on whomsoever He wants and specially guides and instructs the person he chooses for this mission. This status is granted to a prophet without his desire or expectation and it is only God Who helps him in discharging its responsibilities. These people think that prophethood is a manifestation of a person’s latent abilities. Their view is totally wrong. Insha’Allah, a detailed treatment of this topic will be given in the explanation of the last group’s surahs.
The second thing which is evident from this verse is that if a person is granted a status without him desiring it, the Almighty specially helps him in this task. On the other hand, if a person desires a status or position, then God consigns him to it. Narratives explain this aspect in a very effective way. 23
The third thing which is evident from this verse is that in the case of the Qur’an, we must not tolerate any lenience or compromise. If we do this, we will be regarded as the companions and helpers of wrongdoers.
وَلَا يَصُدُّنَّكَ عَنْ اٰيٰتِ اللّٰهِ بَعْدَ اِذْ اُنْزِلَتْ اِلَيْكَ وَادْعُ اِلٰي رَبِّكَ وَلَا تَكُوْنَنَّ مِنَ الْمُشْرِكِيْنَ ﴿۸۷﴾24
This verse explains further in an emphatic way what has just been discussed: however much the opponents may exert force, they should not be able to stop the Prophet (sws) from God’s revelations; he must say openly without any fear whatever they have aversion to; the revelations of God that have been revealed to him can neither be turned back nor snubbed; he is now responsible for communicating them; deviating from God’s revelation once they have been sent down to him leads to the path of destruction.
The words وَادْعُ اِلٰي رَبِّكَ وَلَا تَكُوْنَنَّ مِنَ الْمُشْرِكِيْنَ state that the Prophet (sws) should call people to his Lord and not be among the idolaters. This address too is of similar nature that was found in the previous verse. Here it may be kept in mind that the greatest aversion that the leaders of the Quraysh had was to the call of monotheism. Hence the verse stresses it the most and at the same time Muslims are warned that if they get over-awed by the opposition of the people and compromise on their stance about monotheism, then they too will become idolaters.
وَلَا تَدْعُ مَعَ اللّٰهِ اِلٰهًا اٰخَرَ لَا اِلٰهَ اِلَّا هُوَ كُلُّ شَيْءٍ هَالِكٌ اِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَاِلَيْهِ تُرْجَعُوْنَ ﴿۸۸﴾25
Here, at the end, the belief of monotheism is expressed very emphatically so that any chance of compromise or reconciliation is ended. It is stated that they must not set up any other deity besides God. He alone is to be worshipped and none else. Everything except His being is mortal. In His hands lies every decision and on the Day of Judgement everyone will return to Him; no one else.
With the grace of God today, Friday, at 10 am I come to the end of this surah’s exegesis. فالحمد لِلّٰهِ علی ذلِكَ (so, gratitude of God be on it).
Rahmanabad
29 March 1974
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1. And bear in mind the day when God will call out, then ask: “Where are those partners of Mine you have been associating with Me?”
2. Then those on whom the words of God would have been fulfilled will say: “Our Lord! These are the people whom We had led astray. We led them astray the way we ourselves had gone astray. We declare our acquittal from them in Your presence. They have not been worshipping Us.”
3. And they will be asked: “Now, call your associates.” So, they will call out to them, but they will not respond to them and they will face the torment. Would that they had been among those who were guided!
4. And bear in mind the day when God will call them and ask them: “What answer did you give to the messengers?” So, they will be speechless in dismay and they will not even be able to mutually ask one another.
5. Yes! He who repented and professed faith and did righteous deeds, it is probable that he will succeed.
6. And it is your Lord Who creates whatever He wants and chooses what He wants. They do not have any authority. God is pure and exalted from things which they associate with Him.
7. And your Lord knows what they conceal in their hearts and what they reveal. And He is God.
8. There is no deity except Him. He alone is worthy of gratitude in this world and in the Hereafter too. And judgement is in His Hands and to Him shall you be returned.
9. Tell them: “Speak up, if God makes the night prevail on you forever till the Hereafter, then which deity except God can bring light to you? So, do you not listen?!” Say: “Speak up, if God makes the day prevail on you forever till the Hereafter, then which deity except God can bring the night to you in which you feel comfort? So, do you people not see!?”
10. And out of His mercy has He created the night and day for you so that you may find comfort in it and that you may seek His bounty and that you may be grateful.
11. And bear in mind that day when God will call out to them and say: “Where are My partners you regarded to be My associates?” And We will pick out one witness from each community and tell people: “Bring forth your evidence.” So, it will become evident to them that with God lies the truth. And whatever they had been falsely alleging will all disappear.
12. Qarun belonged to the nation of Moses. So, he showed tyranny against them. And We had given him so much treasure that its keys could barely be lifted by a strong group. When the people of His nation said to him: “Do not be arrogant. God does not like those who are arrogant.
13. And whatever God has given you, seek the Hereafter in it and do not forget your share from the world. And the way God has been kind to you, you also be kind to others. And do not seek disorder in the land. God does not like those who want disorder.”
14. He replied: “Whatever I have is because of the knowledge I possess.” Did he not know that God destroyed many nations before him which were mightier than him in power and also greater in number and the criminals are not even asked for their crimes.
15. Thus he came out with full splendour and majesty before the people of his nation. So, those who were after the life of the world, they said: “Would that we too had what Qarun has. Indeed, he is very fortunate.”
16. And those who were endowed with knowledge said: “O Wretched Ones! God’s reward for those who have faith and do righteous deeds is far better,” and this wisdom is given only to the patient.
17. We made him sink in the earth with his dwelling. So, neither did a group could come to his rescue against God nor could he defend his own self.
18. And those who yesterday desired his position declared: “Indeed! God gives abundantly to those among His servants He wills and sparingly to those He wills. Had God not been gracious to us, He would have thrust us in the earth as well. Undoubtedly, the disbelievers will never succeed.”
19. We shall reserve this abode of the Hereafter for only those who are not desirous of arrogance and disorder in the land and the ultimate success is for the God-fearing.
20. He who earns a virtuous deed, for him is a better reward than it and he who earns an evil deed, then for such evil doers the recompense is equal to what they did.
21. Indeed, He Who has imposed the responsibility of the Qur’an on you will definitely make you reach a good fate. Say: “My Lord fully knows who has brought God’s guidance and who is in manifest error.”
22. And you never expected that a Book be revealed to you. This is but God’s grace and do not become one who helps these disbelievers.
23. See, for example: Al-Bukhari, Al-Jami‘ al-sahih, vol. 6, 2443, (no. 6248).
24. And let them not withhold you from God’s revelations when they have been sent down to you and call to your Lord and be not among the idolaters and do not invoke any other deity besides God.
25. There is no deity except Him. Everything except His being is mortal. Judgement is in His Hands. And all of you will be returned to Him.