قُلْ أَرَأَيْتُمْ إِنْ أَخَذَ اللّهُ سَمْعَكُمْ وَأَبْصَارَكُمْ وَخَتَمَ عَلَى قُلُوبِكُمْ مَّنْ إِلَـهٌ غَيْرُ اللّهِ يَأْتِيكُمْ بِهِ اُنْظُرْ كَيْفَ نُصَرِّفُ الآيَاتِ ثُمَّ هُمْ يَصْدِفُوْنَ. قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللّهِ بَغْتَةً أَوْ جَهْرَةً هَلْ يُهْلَكُ إِلاَّ الْقَوْمُ الظَّالِمُوْنَ. وَمَا نُرْسِلُ الْمُرْسَلِيْنَ إِلاَّ مُبَشِّرِيْنَ وَمُنذِرِيْنَ فَمَنْ آمَنَ وَأَصْلَحَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ. وَالَّذِينَ كَذَّبُوْا بِآيَاتِنَا يَمَسُّهُمُ الْعَذَابُ بِمَا كَانُوْاْ يَفْسُقُوْنَ. (٤٦-٤٩)
Ask them: “Have you thought that if God takes away your hearing and your sight and sets a seal upon your hearts, which deity other than God can restore them to you?”1 See how We present [to them] Our revelations from various aspects; even then, they show aversion. Ask: “Have you thought that if God’s punishment2 visits you unannounced or announced, would any perish but the transgressors?” We only send forth messengers that they give glad tidings [to people] and to deliver warning [to them].3 So, those who believed and reformed themselves shall have nothing to fear or grieve. [On the other hand,] those who denied Our revelations will be seized by Our punishment for their defiance. (46-49)
قُلْ لاَّ أَقُوْلُ لَكُمْ عِنْدِىْ خَزَآئِنُ اللّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُوْلُ لَكُمْ إِنِّيْ مَلَكٌ إِنْ أَتَّبِعُ إِلاَّ مَا يُوْحَى إِلَيَّ قُلْ هَلْ يَسْتَوِي الأَعْمَى وَالْبَصِيْرُ أَفَلاَ تَتَفَكَّرُوْنَ. (٥٠)
Tell them [O Prophet (sws)!]: “I do not tell you that I have God’s treasures or know what the unknown is nor do I claim before you to be an angel. I follow only that which is revealed to me.”4 Say: “[My only question is:] “Will the blind and those with sight become equal? Do you not reflect?”5 (50)
وَأَنْذِرْ بِهِ الَّذِيْنَ يَخَافُوْنَ أَنْ يُحْشَرُوْا إِلَى رَبِّهِمْ لَيْسَ لَهُمْ مِّنْ دُوْنِهِ وَلِيٌّ وَلاَ شَفِيْعٌ لَّعَلَّهُمْ يَتَّقُوْنَ. (٥١)
[Leave them to themselves] and through this [Qur’an] warn those who fear to be gathered before their Lord such that they will have no guardian or intercessor besides Him so that they may guard themselves against evil.6 (51)
وَلاَ تَطْرُدِ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيْدُوْنَ وَجْهَهُ مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِّنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِّنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُوْنَ مِنَ الظَّالِمِيْنَ. وَكَذَلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِّيَقُوْلُوْا أَهَـؤُلاَءِ مَنَّ اللّهُ عَلَيْهِمْ مِّنْ بَيْنِنَا أَلَيْسَ اللّهُ بِأَعْلَمَ بِالشَّاكِرِيْنَ. وَإِذَا جَآءَكَ الَّذِيْنَ يُؤْمِنُوْنَ بِآيَاتِنَا فَقُلْ سَلاَمٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَنْ عَمِلَ مِنكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِنْ بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُوْرٌ رَّحِيْمٌ. وَكَذَلِكَ نفَصِّلُ الآيَاتِ وَلِتَسْتَبِيْنَ سَبِيْلُ الْمُجْرِمِيْنَ. (٥٢-٥٥)
[Desiring these people to accept faith,] do not drive away from your self those7 who call on their Lord morning and evening, seeking only to gain His favour. You are in no way accountable for them, nor are they in any way accountable for you8 so that you become a transgressor [as per their desire]. In reality, We have in this manner tested one through another so that these [wretched people after seeing those poor] say: “Are these people the ones whom God favours among us?”9 [Ask them:] “Does God not best know those grateful to Him?”10 [Contrary to their desires,] when these people who believe in Our revelations come to you, say: “Peace be to you.”11 Your Lord has made mercy mandatory upon Himself so that if anyone among you commits evil our of foolishness and after this repents and mends his ways, then God is Forgiving and Merciful.12 In this manner, do We explain Our revelations so that the attitude of the righteous becomes apparent and the path adopted by the wicked also becomes fully evident.13 (52-55)
قُلْ إِنِّيْ نُهِيْتُ أَنْ أَعْبُدَ الَّذِيْنَ تَدْعُوْنَ مِنْ دُوْنِ اللّهِ قُلْ لاَّ أَتَّبِعُ أَهْوَاءَكُمْ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَاْ مِنَ الْمُهْتَدِيْنَ. قُلْ إِنِّيْ عَلَى بَيِّنَةٍ مِّنْ رَّبِّيْ وَكَذَّبْتُمْ بِهِ مَا عِنْدِيْ مَا تَسْتَعْجِلُوْنَ بِهِ إِنِ الْحُكْمُ إِلاَّ لِلّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِيْنَ. قُل لَّوْ أَنَّ عِندِي مَا تَسْتَعْجِلُوْنَ بِهِ لَقُضِيَ الأَمْرُ بَيْنِي وَبَيْنَكُمْ وَاللّهُ أَعْلَمُ بِالظَّالِمِيْنَ. وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِي ظُلُمَاتِ الأَرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِي كِتَابٍ مُّبِينٍ. (٥٦-٥٩)
[O Prophet!] Say:14 “I have been stopped from worshipping those whom you invoke15 besides God.” Say: “I cannot follow your desires.16 If I did this, I would be straying and not remain among those on the right path.” Say: “I am on a radiant argument17 from my Lord and you have denied it.18 I have no power over what you are insisting to hasten. Its decision rests with God alone. He will explain the truth and He is the best of judges.” Say: “Had I the power to bring what you are insisting to hasten, then this matter between me and you would have been settled. [This matter is in the Hands of God], and God is well aware of the unjust. The keys to the unknown19 lie with Him; none but He knows them. He has knowledge of all that is in the land and the sea. Every leaf from a tree and every grain in the depth of the earth that falls is in His knowledge. And there is nothing dry or wet that is unknown to Him. All this is recorded with Him in an open book.20 (56-59)
وَهُوَ الَّذِىْ يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيْهِ لِيُقْضَى أَجَلٌ مُّسَمًّى ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُوْنَ. وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىَ إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ. ثُمَّ رُدُّواْ إِلَى اللّهِ مَوْلاَهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِيْنَ (٦٠-٦٢)
It is He Who claims your souls at night and also knows what you do during the day. Then He raises you up in it so that the allotted span of life is completed. Finally, to Him shall you return. Then He will tell you what you have been doing. He fully dominates His servants and deputes [His] guardians over you. Until the time of death of anyone of you arrives, it is the angels sent by Us who claim his soul and are never negligent [in this task]. Then all are returned to their true Lord. Listen! All the authority to take a decision rests with Him, and most swift is He in taking account.21 (60-62)
قُلْ مَنْ يُنَجِّيكُم مِّنْ ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعاً وَخُفْيَةً لَّئِنْ أَنجَانَا مِنْ هَـذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ. قُلِ اللّهُ يُنَجِّيكُم مِّنْهَا وَمِنْ كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُوْنَ. قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعاً وَيُذِيْقَ بَعْضَكُمْ بَأْسَ بَعْضٍ اُنْظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُوْنَ. (٦٣-٦٥)
Ask them: “Who saves you [in] the darkness of land and sea [calamities] when you call out to Him imploringly and in secret:22 ‘if He saved us from this calamity, we will become truly grateful to Him?’” Say: “It is God Who saves you from this and from all calamities, yet after this you still worship idols.”23 Say: “He has the power to send His torment upon you from above your heads or from beneath your feet or engage you in conflict after dividing you into factions and make one another taste the power of each other.” See how We present Our revelations in various ways so that they may understand. (63-65)
وَكَذَّبَ بِهِ قَوْمُكَ وَهُوَ الْحَقُّ قُلْ لَّسْتُ عَلَيْكُمْ بِوَكِيْلٍ. لِّكُلِّ نَبَإٍ مُّسْتَقَرٌّ وَسَوْفَ تَعْلَمُوْنَ. (٦٦-٦٧)
Your people have rejected this threat [O Prophet!] of Ours although it is the very truth. Tell them: “I have not been made your keeper [so that I am able to make you understand at all cost]. The time for everything has been fixed. [If in spite of this, you want torment, then] soon you shall know this truth.” (66-67)
وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُوْنَ فِىْ آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُواْ فِىْ حَدِيْثٍ غَيْرِهِ وَإِمَّا يُنسِيَنَّكَ الشَّيْطَانُ فَلاَ تَقْعُدْ بَعْدَ الذِّكْرَى مَعَ الْقَوْمِ الظَّالِمِيْنَ. وَمَا عَلَى الَّذِيْنَ يَتَّقُوْنَ مِنْ حِسَابِهِمْ مِّنْ شَيْءٍ وَلَـكِنْ ذِكْرَى لَعَلَّهُمْ يَتَّقُوْنَ. وَذَرِ الَّذِيْنَ اتَّخَذُواْ دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَذَكِّرْ بِهِ أَن تُبْسَلَ نَفْسٌ بِمَا كَسَبَتْ لَيْسَ لَهَا مِن دُونِ اللّهِ وَلِيٌّ وَلاَ شَفِيْعٌ وَإِن تَعْدِلْ كُلَّ عَدْلٍ لاَّ يُؤْخَذْ مِنْهَا أُوْلَـئِكَ الَّذِينَ أُبْسِلُواْ بِمَا كَسَبُواْ لَهُمْ شَرَابٌ مِّنْ حَمِيْمٍ وَعَذَابٌ أَلِيْمٌ بِمَا كَانُوْا يَكْفُرُوْنَ. (٦٨-٧٠)
[Leave them now to themselves] and when you see24 people criticizing25 Our revelations, withdraw from them till they engage in other talk. And if ever Satan makes you forget this, do not sit with these wrongdoers as soon as you realize it.26 Those who fear God are in no way accountable for these people. However, reminding them is mandatory upon them so that they also become fearful.27 Leave aside those who treat their religion as a sport and an amusement and who have been led into deception by the life of this world.28 And keep reminding them through the Qur’an so that a person as punishment of his misdeeds is not consigned to destruction.29 And that too in the state that he has no helper or intercessor before God, and even if he offers every ransom, it shall not be accepted from him. It is these people who shall be consigned to destruction because of their misdeeds. Because of the disbelief they have been committing, they shall have boiling water and a stern punishment.30 (68-70)
قُلْ أَنَدْعُوْ مِنْ دُوْنِ اللّهِ مَا لاَ يَنفَعُنَا وَلاَ يَضُرُّنَا وَنُرَدُّ عَلَى أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللّهُ كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِيْنُ فِي الأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُوْنَهُ إِلَى الْهُدَى ائْتِنَا قُلْ إِنَّ هُدَى اللّهِ هُوَ الْهُدَىَ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِيْنَ. وَأَنْ أَقِيمُوا الصَّلاةَ وَاتَّقُوْهُ وَهُوَ الَّذِىَ إِلَيْهِ تُحْشَرُوْنَ. وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ بِالْحَقِّ وَيَوْمَ يَقُوْلُ كُنْ فَيَكُوْنُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِىْ الصُّوَرِ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ. (٧١-٧٣)
Ask them: “Should we call on those besides God which can neither benefit nor harm us?31 And should we turn upon our heels even after God has guided us32 like him who is left perplexed in the desert33 by devils,34 even though his companions call him to the right path: “Come this way!”35 Say: “God’s guidance is the real guidance and we have been directed to submit to the Lord of the worlds,36 and [have been directed:] ‘be diligent in the prayer, and fear Him.’”37 It is He, before who shall all of you be gathered38 and it is He Who has created the heavens and the earth in all truth.39 On the day when He says: “[Let the Day of Judgement] be,” so it shall be. His word is certain to materialize. The day when the trumpet is sounded, sovereignty shall only belong to Him. He has knowledge of all the unknown and the manifest. And He alone is Wise, All-Knowing.40 (71-73)
(Translated from Al-Bayan by Dr Shehzad Saleem)
_________________
1. The implication is that this is the time when these faculties should be employed for the purpose they have been given. If they are taken away from them by God, how will they acquire them again? After this only regret and yearning will remain.
2. This refers to the punishment which visits people who deny their respective messengers after the truth is conclusively communicated to them and destroys them alone. Believers are always rendered secure from it.
3. Ie., they are not sent to bring punishment or the miracles they demand all the time. They are in fact sent as bearers of glad tidings and warnings. Imam Amin Ahsan Islahi has explained the details of this in the following words:
… One thing that becomes evident from this is that God’s messengers are a manifestation of God’s mercy. Punishing others is not the objective of their position; it is the consequence of denying them. Second, the messengers should be asked what they come for ie. guidance about faith and righteous deeds and not to bring forth what they have been sent to save people from. Third, working miracles is neither of their traits nor an essential ingredient of their preaching. Such miracles manifest themselves only to conclusively communicate the truth, if God wants. Fourth, these verses comfort the messenger that he should focus all his attention to his real purpose: delivering of glad tidings and warnings; what is not related to his duties should be ignored by him; they should not worry him without any reason. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 54)
4. The implication is that if people want to debate anything they should debate what the Prophet (sws) is presenting to them. He is neither an angel nor does he know the unknown and it should not make a difference because his message does not relate to either of these. He only delivers to them God’s revelations.
5. Ie., will the fate
of those who use their faculties of sight and hearing and
those who lead lives with their eyes shut be equal?
Why do these people not reflect on this alone?
6. Three things become
evident from this verse. Imam Amin Ahsan Islahi writes:
Firstly, the most natural and logical means for warning is the Qur’an and not signs of punishment.
Secondly, this Qur’an will also benefit only those whose natural abilities are alive. It will not benefit those whose natural abilities have become dead.
Thirdly, the greatest impediment to piety and charity is the erroneous concept of intercession. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 58)
7. The actual word is: تَطْرُدِ. It is a very stern word viz a viz its meaning; however, it has been used with reference to the mentality of the leaders of the Quraysh because it was their desire that he drive away his companions who were poor and belonged to the common masses. They thought that it was not befitting for them to sit with these poor people. Thus they would regard them as inferior and lowly and would say that if Islam is something superior, then how can such people be worthy of it. The direction of the address in the verse is towards these arrogant people; however, instead of directly addressing them, the Prophet (sws) has been addressed because God does not even consider them worthy to be addressed and responded to.
8. The implication is that if due to their arrogance they become the firewood of Hell, then the Prophet (sws) is in no way responsible for this. Similarly, if upon taking cue from them, the Prophet (sws) usurps the rights of those who need his affection and love, then these people will not be responsible for his action. It is the law of God that no soul shall bear the burden of another.
9. The actual word is: لِّيَقُوْلُوْا.
The particle ل
is for ‘aqibah that expresses the consequence and it is
not causative. This is a mention of the established
practice of God as per which people are given the chance
to indulge in such talk if they want to and make
themselves liable to God’s wrath. This is because God has
created this world as a trial and it is a requisite of
this trial that this chance be given.
10. This is an answer
to their arrogance. Imam Amin Ahsan Islahi writes:
... The implication is that God’s religion is not gold, silver, silk or velvet whose saddles or pieces of cloth can be seen on donkeys, mules, horses and camels. It is a heavenly favour and divine mercy which is specific for only those who were grateful to God in all circumstances, gave due regard to His favours, fully used their abilities, kept their ears open, did not blindfold their eyes with the cloth of arrogance and did not let their hearts become dead. As for the wretched and ingrates who used all the inner and outer favours God blessed them with against God Himself, they will never have a share in this religion. Worldly pleasures are received by both the good and the wicked. However, the gift of religion is only given to those who are grateful to God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 61)
11. Just as this word is spoken at the times of meeting and parting, it is also used at the times of welcoming someone. Occasion and context show that it is used here in this second meaning.
12. It is evident from these glad tidings that to those they were given were not desirous of wealth and status; on the contrary, they were desirous of mercy and forgiveness that is mentioned in the glad tidings.
13. The actual words
are: وَلِتَسْتَبِيْنَ سَبِيْلُ
الْمُجْرِمِيْنَ. The particle
لِ in
َلِتَسْتَبِيْنَ
is for caustion and it is evident from the copulative
particle وَ
that some words before it are suppressed. They have been
revealed in the translation.
14. This word occurs in
this verse and also very frequently in the verses ahead.
It is evident that all these statements have been given in
response to the doubts and objections that were being
raised by the addressees. 15. Ie., invoke him for
supplication and mercy. What is said earlier on positively
is repeated here in negative terms: the testimony of God
that has been revealed to the Prophet (sws) in the form of
the Qur’an is that the creator of the heavens and the
earth is the one and only God. 16. The actual word is:
By referring to them as أَهْوَاءَ, God in the Qur’an has pointed to their baselessness: there is no evidence of them being partners of God neither in human intellect or nature nor in the Book of God; their fancies have concocted them and since their rather vague intercession has made them shirk all their responsibilities related to faith and deeds and the Hereafter, hence they like them a lot. They may like them but there is a great difference between reality and whims. It is not possible for the Prophet (sws) to disregard reality and follow their false desires, evil wishes and baseless innovations. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 66)
17. Ie., The Qur’an which fully explains the essence of monotheism from every aspect.
18. The actual words
are: وَكَذَّبْتُمْ بِهِ
.The antecdent of the pronoun in them
is بَيِّنَةٍ
translated above as “radiant argument.” A feminine pronoun
should have been used here; however, the reason that the
masculine pronoun is used instead is that it refers to the
meaning and connotation of the word. The benefit of this
usage is that the nature of the Qur’an as a conclusive
proof becomes evident and that the word
بَيِّنَةٍ
refers to the Qur’an also becomes evident.
19. Ie., the keys
through which the doors of all the unknown will be
unlocked. 20. Taking cue from the
above subject, the vast and all-embracing nature of God’s
knowledge is now described. Imam Amin Ahsan Islahi writes:
... It is belief in this vastness of God’s knowledge that engenders complete trust and satisfaction in a believer on His will. The slightest of misconceptions in this opens the door to polytheism. It is this belief which is the foundation of true and strong faith in the Hereafter, and its through its true concept and reminder that the very humility is engendered in a person which induces him to adopt the right attitude in life. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 68)
21. A main reason for various misconceptions people have regarding resurrection and reward and punishment on the Day of Judgement is that they do not have true comprehension of God’s knowledge. Once it was explained in the earlier verses, occasion arose that life after death and accountability be reminded of. This is a reference to its allegorical observation that each of one us is made to see every day. Imam Amin Ahsan Islahi writes:
... The Qur’an here by regarding sleeping during each night as death and waking up each morning as rising has directed our attention to the fact that life and death take place every day the way people sleep and wake up. The same goes for the death and resurrection of people. Just as God is not unaware of the deeds done in the day by a person who sleeps at night, similarly He will not forget the deeds of a person done during his life when he undertakes the sleep of death. Moreover, just as there is a dawn to every night’s sleep and people get up rubbing their eyes, in a similar way after the sleep of death they will awake in the dawn of the Day of Judgement and they will think that whatever happened did not take more time than the span of a day and night. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 69)
22. The actual words
are: تَدْعُونَهُ تَضَرُّعاً
وَخُفْيَةً. The word
تَدْعُونَهُ
signifies state (hal) from the accusative pronoun in
يُنَجِّيكُم
and has been translated as such.
23. Here attention is
directed to the facts found within a person regarding
monotheism. 24. Though the address
here is in the singular, it will become evident from the
succeeding verses that all Muslims are addressed. They are
directed through the Prophet (sws) that even for the
purpose of preaching they must not sit among those people
who make fun of God’s religion and His Prophet. 25. The actual word is:
26. This directive has
two aspects and both are very important. Imam Amin Ahsan
Islahi writes:
Firstly, this attitude is against the underlying wisdom of preaching that the Almighy has prescribed. When a person is overcome by frenzy in opposing something and making fun of it and rejecting it, and the intensity of this frenzy is actually making him hysterical, presenting that very thing before him in this condition will only enhance his frenzy and hysteria. If a doctor wants to only increase the ailment of a patient, obviously he can do whatever he wants to; however, a benevolent doctor who wants his patient to get well will never make this mistake. Keeping in view this principle, Muslims are directed here that if they see the opponents of Islam intent on making fun of the Qur’an, have taken to scoffing at divine revelations and have made up their mind to fully oppose it, then they should look for an opportune time in which these people come out of this frenzied state. Once they get back to normal, it is then that they should proceed to present and preach Islam to them.
Secondly, sitting with them in these circumstances is against the sense of honour a person has or should have. If a person or a group openly utters nonsense against God and His Messenger, then not only fighting with him is wrong for a preacher, but also remaining silent for him is inapt. This is because his sense of honour and support for the truth is sacrificed – something which is actually a sign of his faith. This weakness of faith can ultimately lead a person in a gradual way to hypocrisy. Once a person reaches this state, he begins to put up with hearing and listening to the humiliation of God, His Messenger, the Qur’an and the shari‘ah, and his sense of honour is lulled to such sleep that he finds no courage within him to utter a word in defence of his beliefs. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 77)
27. It can be gauged from this how much the companions of the Prophet (sws) regarded preaching religion as their responsibility. Thus they are assured that accountability will definitely take place of those upon whom it was made mandatory to preach and propagate religion if they were slack in this obligation; however, they shall not be held accountable for people not accepting guidance. Thus there is no need to sit in the company of those who make fun with the view that the truth must be conveyed to them come what may. To remind people of the truth is no doubt obligatory; however, this certainly is no obligation of anyone to get after people to accept the truth thinking that he or she is responsible for their guidance or error.
28. Stated here is the real reason of their mischief. Imam Amin Ahsan Islahi writes:
... Their real misconception is that since they are leading a successful life, then their attitude must be definitely correct. They give the life of this world the status of the life to come. This world is not governed by the principle of reward and punishment; on the contrary, it is governed by the principle of trial and test. Here the Almighty has given respite to evil as well together with the truth. To realize their desires, they have regarded evil as their religion and think that this life is all there is and that the attitude they have adopted is correct. They further think that the fate of which the Qur’an has warned them is a far-fetched threat. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 80)
29. The actual words are:
أَن تُبْسَلَ نَفْسٌ. A word to the effect مخافة (lest) is suppressed before اَن in accordance with linguistic principles:30. The actual words are:
لَهُمْ شَرَابٌ مِّنْ حَمِيْمٍ وَعَذَابٌ أَلِيْمٌ. In other words, their first feast will be boiling water and then they will be consigned to a severe torment. This has been specified by the Qur’an in verse 93 of Surah Waqi‘ah.31. The particle of negation used is
ما. It is meant to disgrace them.32. Ie., if before this they have remained in error they could have had some excuse; however, what excuse will they present before God for any error they now commit?
33. The actual word is: الأَرْضِ.
It means “land.” However, in the presence of some
indication, it can refer to a specific part of it. Here
since the parable of wandering about is stated, it refers
to a “desert” because it is here that there is a danger
for a person to wander about.
34. Ie., devils from
among mankind and jinnkind. Leaving people perplexed and
wandering is ascribed to them because it is they who make
the faith and morality of a person wander about to the
extent that is mentioned in this parable. 35. This is a parable
of the people whose attitude is under discussion. Imam
Amin Ahsan Islahi writes:
Though the words of this parable seem general, deliberation shows that it is the parable of opponents of Islam who are under discussion here. In it, they are told that they are like travellers who have lost their way in a desert. Devils and misled leaders have made their lives miserable. Some of their companions (reference is to the believers) are calling them to the true way but they are not listening to their calls. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 82)
36.This is because since He is the Lord of the Universe, it is only befitting that people consign themselves to Him.
37. Earlier it was said: وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِيْنَ. This part of the verse is also governed by it yet the address has become direct instead of the earlier indirect one. The purpose is to create stress in the discourse the way a direct address does.
38. After a mention of prayer and piety, this is a mention of monotheism and the hereafter as well as their substantiation. The implication is that showing diligence in the prayer and respecting the limits set by God are essential because one day everyone has to appear before God.
39. This is argument presented on the previous sentence. Imam Amin Ahsan Islahi writes:
The signs and arguments present in the heavens and the earth regarding the Creator’s power, wisdom and providence bear witness to the fact that this world is not a place of amusement or sport of a merry-maker who has made it for his entertainent. It is in fact made by a being who is powerful, knowledgeable, wise, gracious and merciful. If the oppression in it goes on and a day of justice does not come, justice and fariness are not rewarded, the evil-doers and the wretched are not punished, the pious, the truthful and the just are not rewarded, it will mean that this world is a meaningless and purposeless place. Morever, this would mean that good and evil, justice and injustice, truth and falsehood are equal in His eyes. Human nature can in no way accept this. How can it be conceded that the Creator whose signs of wisdom, power, mercy and providence are found in every thing that He has created does not care about good and evil, justice and injustice found in this world? If He does so – and definitely does so because in its absence this world is merely a place of amusement in fact gruesome entertainment – then as a necessary consequence of this there must come a day of justice in which the complete mercy and perfect wisdom of God manifest themselves and every virtue is rewarded and every vice is punished. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 83)
40. Hence it is essential that every verdict of His be based on justice and wisdom. It is in no way possible that He be misled or change truth into evil or evil into truth. This justice, wisdom and knowledge are flawless and can never be plagued with such flaws.