Surah Kahf (2)

 وَ دَخَلَ جَنَّتَهُ وَ هُوَ ظَالِمٌ لِّنَفۡسِهِ قَالَ مَاۤ  اَظُنُّ اَنۡ تَبِیۡدَ هٰذِهِ اَبَدًا (٣٥) وَّ مَاۤ اَظُنُّ السَّاعَةَ قَآئِمَةً وَّ لَئِنۡ رُّدِدۡتُّ اِلٰی رَبِّیۡ لَاَجِدَنَّ خَیۡرًا مِّنۡهَا مُنۡقَلَبًا (٣٦)8

The expression refers to the fact that he entered the orchard and uttered the words stated in the verse while he was expressing pride and arrogance on his affluence.

قَالَ لَهُ صَاحِبُهُ وَ هُوَ یُحَاوِرُهُۤ اَکَفَرۡتَ بِالَّذِیۡ خَلَقَكَ مِنۡ تُرَابٍ ثُمَّ مِنۡ نُّطۡفَةٍ ثُمَّ سَوّٰىكَ رَجُلًا (٣٧)9

It is evident from this sentence that the believer has argued with his arrogant companion regarding his haughtiness and rejection of the hereafter. If he sees such power and might of God in the creation of a human being, why does he regard recreation to be far-fetched? This is a clear denial of these attributes of God.

لٰکِنَّا۠ هُوَ اللّٰهُ رَبِّیۡ وَ لَاۤ اُشۡرِكُ بِرَبِّیۡ اَحَدًا (٣٨)10

This is an expression of the faith of the believer. It is evident from it that faith in God does not merely mean to believe in Him but it is essential that God be regarded as one’s Lord and Master. If a person believes in God but regards someone else to be his Lord, then he is a polytheist and such polytheism is also disbelief. If a person shows conceit on his wealth and status and regards them to be a consequence of his abilities and of his personal entitlement and also arrogantly thinks that no one can take away these things from him, then this also is polytheism because such a person regards himself to have a share in God’s kingdom. The meaning of monotheism is that he regards every favour he has to be from God, continues to remain grateful for it, regards himself to be accountable for it and is fully aware that whenever God wants He can take away this favour from him.
 

 وَ لَوۡ لَاۤ اِذۡ دَخَلۡتَ جَنَّتَكَ قُلۡتَ مَا شَآءَ اللّٰهُ لَا قُوَّةَ اِلَّا بِاللّٰهِ اِنۡ تَرَنِ اَنَا اَقَلَّ مِنۡكَ مَالًا وَّ وَلَدًا (٣٩)11

In this verse, the believer has informed his arrogant companion about the true requisite of faith. If his companion had found him to be lesser in wealth and children, it should not have been a cause of arrogance; on the contrary, he should have been thankful on the blessings of God. It was his duty to express and confess that all that was God’s doing; without Him no one had the power to make or break anything.

The word اَنَا here occurs to distance the two objects of the verb. It is not directly related to the sentence. Examples of such auxiliary usage can be seen in classical Arabic literature as well as in our own languages.

 فَعَسٰی رَبِّیۡۤ اَنۡ یُّؤۡتِیَنِ خَیۡرًا مِّنۡ جَنَّتِكَ وَ یُرۡسِلَ عَلَیۡهَا حُسۡبَانًا مِّنَ السَّمَآءِ فَتُصۡبِحَ صَعِیۡدًا زَلَقًا (٤٠) 12

The word حُسۡبَان is the plural of حُسۡبَانة. The latter word means “thunder and hail.” The word زَلَق refers to the land which is totally barren and devoid of any vegetation. Here the believer is informing his arrogant companion of a likely consequence of his haughtiness.

اَوۡ یُصۡبِحَ مَآؤُهَا غَوۡرًا فَلَنۡ تَسۡتَطِیۡعَ لَهُ طَلَبًا (٤١)13

The expression غار الماء غورا would mean that “water seeped completely into the ground.” In other words, instead of thunder and hail visiting them even if the running stream that watered their orchard disappeared into the land, what could they or anyone else do?

Earlier the statement of the believer’s arrogant companion is cited in which, seeing his lush orchard that had borne fruit, commented that he could not even think that it could ever be destroyed. All the arrogant and haughty people of this world have the same mentality. They become so engrossed in their luxuries and comforts that it weighs down heavily on them to even think that this lavishness can ever see its doom. For this reason, if anyone tries to awaken them from their oblivious slumber, they wonder how any fissure can find its way into their fortifications. However, when the time comes, God razes such forts to the ground in just one moment. At that instant, everyone can see how near is the destruction they regard to be so unlikely.  

 وَ اُحِیۡطَ بِثَمَرِهِ فَاَصۡبَحَ یُقَلِّبُ کَفَّیۡهِ عَلٰی مَاۤ اَنۡفَقَ فِیۡهَا وَ هِیَ خَاوِیَةٌ عَلٰی عُرُوۡشِهَا وَ یَقُوۡلُ یٰلَیۡتَنِیۡ لَمۡ اُشۡرِكۡ بِرَبِّیۡۤ اَحَدًا (٤٢)14

The expression أحيط باشي means “that thing was destroyed.”

Finally, the orchard reached the same fate about which the believer had warned his companion. An earthly or heavenly calamity decimated it in the blink of an eye. The fences which had creepers of grapes woven on them fell down and the whole orchard was razed to ground. It was at this instance, that his arrogant companion awoke from his slumber and he saw that the orchard he considered to be indestructible was lying in heaps. The wrecked orchard was before him like a corpse and he sorrowfully rubbed his hands on its carcass: whatever he had spent on maintaining it had gone down the drain, let alone earning any benefit from it. At that time, he remembered the advice of his friend and longingly expressed the desire of not associating anyone with God.

“Not associating anyone with God” means that he thought that he should not have been arrogant enough to assume that all that was the result of his own abilities and the consequence of him deserving it; in fact, he should have thought that it was a gift of God and he should have been grateful for it.

 وَ لَمۡ تَکُنۡ لَّهُ فِئَةٌ یَّنۡصُرُوۡنَهُ مِنۡ دُوۡنِ اللّٰهِ وَ مَا کَانَ مُنۡتَصِرًا (٤٣)15

The implication of this verse is that when the calamity destroyed the orchard, the group he was proud of never came to his rescue. It was the group on the basis of which he had uttered the words: اکۡثَرُ مِنكَ مَالًا وَّ اَعَزُّ  نَفَرًا.16

Moreover, he himself also did not have the strength to take revenge.

 هُنَالِكَ الۡوَلَایَةُ لِلّٰهِ الۡحَقِّؕ هُوَ خَیۡرٌ ثَوَابًا وَّ خَیۡرٌ عُقۡبًا (٤٤)17

The word هُنَالِكَ points to the time of manifestation of God’s punishment in the Hereafter.

The verse only mentions the fate of the righteous because the fate of the wrongdoers has already been mentioned earlier.

It may be kept in mind that whether it is the punishment of this world or of the next, the real purpose is to reward the righteous: punishing the wrongdoers is not the real purpose; it is only its necessary consequence.

Section IV: Verses (45-49)

In the succeeding verses, a parable is cited about this world whose love has blinded the slaves to the world so much that they have lost their souls and are not prepared to listen to what the Qur’an and the Prophet (sws) are informing them of. It is stated that none of the adornments of this world will go with them to the next world. Only their righteous deeds will. So, anyone who wants to earn anything should do righteous deeds.

Readers may now study these verses in the light of this background.

Text and Translation

وَ اضۡرِبۡ لَهُمۡ مَّثَلَ الۡحَیٰوةِ الدُّنۡیَا کَمَآءٍ اَنۡزَلۡنٰهُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِهِ نَبَاتُ الۡاَرۡضِ فَاَصۡبَحَ هَشِیۡمًا تَذۡرُوۡهُ الرِّیٰحُ وَ کَانَ اللّٰهُ عَلٰی کُلِّ شَیۡءٍ مُّقۡتَدِرًا (٤٥) اَلۡمَالُ وَ الۡبَنُوۡنَ زِیۡنَةُ الۡحَیٰوةِ الدُّنۡیَا وَ الۡبٰقِیٰتُ الصّٰلِحٰتُ خَیۡرٌ عِنۡدَ رَبِّكَ ثَوَابًا وَّ خَیۡرٌ اَمَلًا (٤٦) وَ یَوۡمَ نُسَیِّرُ الۡجِبَالَ وَ تَرَی الۡاَرۡضَ بَارِزَةً وَّ حَشَرۡنٰهُمۡ فَلَمۡ نُغَادِرۡ مِنۡهُمۡ اَحَدًا (٤٧) وَ عُرِضُوۡا عَلٰی رَبِّكَ صَفًّا لَقَدۡ جِئۡتُمُوۡنَا کَمَا خَلَقۡنٰکُمۡ اَوَّلَ مَرَّةٍۭ بَلۡ زَعَمۡتُمۡ اَلَّنۡ نَّجۡعَلَ لَکُمۡ مَّوۡعِدًا (٤٨) وَ وُضِعَ الۡکِتٰبُ فَتَرَی الۡمُجۡرِمِیۡنَ مُشۡفِقِیۡنَ مِمَّا فِیۡهِ وَ یَقُوۡلُوۡنَ یٰوَیۡلَتَنَا مَالِ هٰذَا الۡکِتٰبِ لَا یُغَادِرُ صَغِیۡرَةً وَّ لَا کَبِیۡرَةً اِلَّاۤ اَحۡصٰهَا وَ وَجَدُوۡا مَا عَمِلُوۡا حَاضِرًا وَ لَا یَظۡلِمُ رَبُّمَ اَحَدًا (٤٩)

And recount to them the parable of this worldly life: it is like rain that We brought down from the heavens. Thus, the earth’s vegetation became lush green because of it; then it turned into stubble that winds scatter about. And God has power over all things. Wealth and children are adornments of worldly life and the righteous deeds that remain are better with regard to reward and with regard to hope before your Lord. Bear in mind the day when We shall make the mountains move and you will see that the earth has become totally bare and We shall bring them together; then We shall not leave any of them. And all of them will be brought before your Lord in rows. We will say: “You have come before us the way We created you the first time. In fact, you thought that We shall never fix a day of promise for you for your accountability. And the register shall be brought forth. So, you will see the wrongdoers trembling at whatever is in it and they will say: “Alas our misfortune! What a strange register this is that it has not omitted any small or big sin from noting it down?” And whatever they would have done, they will find all of it there, and your Lord will not be unjust to anyone. (45-49)

Explanation

وَ اضۡرِبۡ لَهُمۡ مَّثَلَ الۡحَیٰوةِ الدُّنۡیَا کَمَآءٍ اَنۡزَلۡنٰهُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِهِ نَبَاتُ الۡاَرۡضِ فَاَصۡبَحَ هَشِیۡمًا تَذۡرُوۡهُ الرِّیٰحُ وَ کَانَ اللّٰهُ عَلٰی کُلِّ شَیۡءٍ مُّقۡتَدِرًا (٤٥) 18

The expression اخۡتَلَطَ بِهِ نَبَاتُ الۡارۡضِ means that the earth’s vegetation became lush and luxuriant and because of their abundance and strength became intertwined.

The worldly life referred to here is the one that is discussed in the previous section of verses. In other words, its lures and attractions infatuate a person so much that he becomes oblivious of God and the hereafter. In Surah al-Hadid, this is explained thus:

اِعۡلَمُوۡا اَنَّمَا الۡحَیٰوةُ الدُّنۡیَا لَعِبٌ وَّ لَهۡوٌ وَّ زِیۡنَةٌ وَّ تَفَاخُرٌ بَیۡنَکُمۡ وَ تَکَاثُرٌ فِی الۡاَمۡوَالِ وَ الۡاَوۡلَادِ کَمَثَلِ غَیۡثٍ اَعۡجَبَ الۡکُفَّارَ نَبَاتُهُ ثُمَّ یَهِیۡجُ فَتَرٰىهُ مُصۡفَرًّا ثُمَّ یَکُوۡنُ حُطَامًا.)10:57)

Know that the parable of the life of this world – a sport and an entertainment and an embellishment and in the matter of wealth and children a mutual show off and a quest to outdo one another in them – is that of rain whose luxuriant produce lures the hearts of the disbelievers; but then it withers and you see it turn yellow, then turns into bits and pieces. (57:10)

There are many things in this verse that need discussion and we will take them up at appropriate instances. Here the purpose is to only direct attention to the fact that this verse actually explains the parable of worldly life mentioned in this verse: it refers to a life of sport and an entertainment and a quest to outdo one another in material gains. It is these lures that make the affluent close their eyes as they get entangled in them. Except for luxury and comfort, cinema and theatre, cars and houses, wealth and assets, money and bank accounts, status and position nothing carries weight in their eyes. So engrossed they become in these that they do not have any time for other things.

In a similar way, it is stated in the verse under discussion that these people should be told that the life they have been infatuated with and think that it will never see its doom is transient. Rain does temporarily create luxuriance. Yet, not far away is the time when it will whither away. God has power over all things. Just has He has produced this luxuriance, He will make it decay.

اَلۡمَالُ وَ الۡبَنُوۡنَ زِیۡنَةُ الۡحَیٰوةِ الدُّنۡیَا وَ الۡبٰقِیٰتُ الصّٰلِحٰتُ خَیۡرٌ عِنۡدَ رَبِّكَ ثَوَابًا وَّ خَیۡرٌ اَمَلًا (٤٦) 19

Since in Arabia, the defence and power of a person depended on familial and tribal support, his strength depended on an abundance of children. They would specially mention the number of children they had in their gatherings held to express mutual superiority. Earlier the words express this very aspect: اَنَا اَکۡثَرُ مِنۡكَ مَالًا وَّ اَعَزُّ  نَفَرًا.20

The verse states that if a person has to pin hopes on anything it should be righteous deeds. They will reap eternal blessings for him.

وَ یَوۡمَ نُسَیِّرُ الۡجِبَالَ وَ تَرَی الۡاَرۡضَ بَارِزَةً وَّ حَشَرۡنٰهُمۡ فَلَمۡ نُغَادِرۡ مِنۡهُمۡ اَحَدًا (٤٧) 21

The implication of this verse is that today the earth appears lush and luxuriant; mountains are implanted in it; magnificent forts are erected on it; gardens and orchards embellish it. However, a day will come when even these mountains will be uprooted, what to speak of other things and the land will become bare and barren. The earth will be stripped of all its adornments. Everyone will be gathered by God and none will be left, whether rich or poor, master or slave, idol or idolater.

وَ عُرِضُوۡا عَلٰی رَبِّكَ صَفًّا لَقَدۡ جِئۡتُمُوۡنَا کَمَا خَلَقۡنٰکُمۡ اَوَّلَ مَرَّةٍۭ بَلۡ زَعَمۡتُمۡ اَلَّنۡ نَّجۡعَلَ لَکُمۡ مَّوۡعِدًا (٤٨) 22

On that day, everyone will be brought before God. Today these people arrogantly strut because of their wealth but on that day they will appear before Him like slaves with hands tied; neither will they have their battalion of guards and attendants about them nor the assets they proudly boasted about; everything will be left behind. Precisely how could they have imagined this state of helplessness for they thought that no day of accountability had been fixed for them?

 وَ وُضِعَ الۡکِتٰبُ فَتَرَی الۡمُجۡرِمِیۡنَ مُشۡفِقِیۡنَ مِمَّا فِیۡهِ وَ یَقُوۡلُوۡنَ یٰوَیۡلَتَنَا مَالِ هٰذَا الۡکِتٰبِ لَا یُغَادِرُ صَغِیۡرَةً وَّ لَا کَبِیۡرَةً اِلَّاۤ اَحۡصٰهَا وَ وَجَدُوۡا مَا عَمِلُوۡا حَاضِرًا وَ لَا یَظۡلِمُ رَبُّمَ اَحَدًا (٤٩)23

The word الۡکِتبُ here means the register of deeds of people. All the elaborate arrangement mentioned in the verse for recording deeds will be because God does not want to be unjust to anyone. Everyone will get what he earned.

Section V: Verses (50-59)

In the succeeding verses, the Quraysh are warned with reference to the incident of Adam (sws) and Satan: they have followed the footsteps of Satan in their attitude of denial. They regard him to be their real help and support and worship him and his progeny. It was he who had thrown a challenge of his animosity against the progeny of Adam (sws). They are relying on a very evil substitute. The Qur’an that is being read out to them is a great mercy for them. It is presenting to them the reality in various styles so that they can truly appreciate it. On the contrary, they are adamant to see God’s torment instead of His mercy and want His scourge instead of divine fodder. They contend that unless they are able to observe God’s punishment, they will not believe in the punishment they are being warned of by the Qur’an. At the end, the Prophet (sws) is assured that it is not the responsibility of a messenger of God to bring punishment; his responsibility is only to warn people of it and to give glad tidings to those who accept faith. The Prophet (sws) should continue to discharge his responsibility and leave these people to themselves because their hearts have become impervious to warning. His lord is gracious and merciful and for this reason giving them respite. If He wanted to immediately punish them, He could break their backs. However, all His acts are based on wisdom. Thus, the Prophet (sws) should fully trust Him and patiently do his work.

Readers may now study these verses in the light of his background.

Text and Translation

وَ اِذۡ قُلۡنَا لِلۡمَلٰٓئِکَةِ اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَ کَانَ مِنَ الۡجِنِّ فَفَسَقَ عَنۡ اَمۡرِ رَبِّهِ اَفَتَتَّخِذُوۡنَهُ وَ ذُرِّیَّتَهُۤ اَوۡلِیَآءَ مِنۡ دُوۡنِیۡ وَ هُمۡ لَکُمۡ عَدُوٌّ بِئۡسَ لِلظّٰلِمِیۡنَ بَدَلًا (٥٠) مَاۤ اَشۡهَدۡتُّهُمۡ خَلۡقَ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ لَا خَلۡقَ اَنۡفُسِهِمۡ وَ مَا کُنۡتُ مُتَّخِذَ الۡمُضِلِّیۡنَ عَضُدًا (٥١) وَ یَوۡمَ یَقُوۡلُ نَادُوۡا شُرَکَآءِیَ الَّذِیۡنَ زَعَمۡتُمۡ فَدَعَوۡهُمۡ فَلَمۡ یَسۡتَجِیۡبُوۡا لَهُمۡ وَ جَعَلۡنَا بَیۡنَهُمۡ مَّوۡبِقًا (٥٢) وَ رَاَ الۡمُجۡرِمُوۡنَ النَّارَ فَظَنُّوۡۤا اَنَّهُمۡ مُّوَاقِعُوۡهَا وَ لَمۡ یَجِدُوۡا عَنۡهَا مَصۡرِفًا (٥٣) وَ لَقَدۡ صَرَّفۡنَا فِیۡ هٰذَا الۡقُرۡاٰنِ لِلنَّاسِ مِنۡ کُلِّ مَثَلٍ وَ کَانَ الۡاِنۡسَانُ اَکۡثَرَ شَیۡءٍ جَدَلًا (٥٤) وَ مَا مَنَعَ النَّاسَ اَنۡ یُّؤۡمِنُوۡۤا اِذۡ جَآءَهُمُ الۡهُدٰی وَ یَسۡتَغۡفِرُوۡا رَبَّهُمۡ اِلَّاۤ اَنۡ تَاۡتِیَهُمۡ سُنَّةُ الۡاَوَّلِیۡنَ اَوۡ یَاۡتِیَهُمُ الۡعَذَابُ قُبُلًا (٥٥) وَ مَا نُرۡسِلُ الۡمُرۡسَلِیۡنَ اِلَّا مُبَشِّرِیۡنَ وَ مُنۡذِرِیۡنَ وَ یُجَادِلُ الَّذِیۡنَ کَفَرُوۡا بِالۡبَاطِلِ لِیُدۡحِضُوۡا بِهِ الۡحَقَّ وَ اتَّخَذُوۡۤا اٰیٰتِیۡ وَ مَاۤ اُنۡذِرُوۡا هُزُوًا (٥٦) وَ مَنۡ اَظۡلَمُ مِمَّنۡ ذُکِّرَ بِاٰیٰتِ رَبِّهِ فَاَعۡرَضَ عَنۡهَا وَ نَسِیَ مَا قَدَّمَتۡ یَدٰهُ اِنَّا جَعَلۡنَا عَلٰی قُلُوۡبِهِمۡ اَکِنَّةً اَنۡ یَّفۡقَهُوۡهُ وَ فِیۡۤ اٰذَانِهِمۡ وَقۡرًا وَ اِنۡ تَدۡعُهُمۡ اِلَی الۡهُدٰی فَلَنۡ یَّهۡتَدُوۡۤا اِذًا اَبَدًا (٥٧) وَ رَبُّكَ الۡغَفُوۡرُ ذُو الرَّحۡمَةِ لَوۡ یُؤَاخِذُهُمۡ بِمَا کَسَبُوۡا لَعَجَّلَ لَهُمُ الۡعَذَابَ بَلۡ لَّهُمۡ مَّوۡعِدٌ لَّنۡ یَّجِدُوۡا مِنۡ دُوۡنِهِ مَوۡئِلًا (٥٨) وَ تِلۡكَ الۡقُرٰۤی اَهۡلَکۡنٰهُمۡ لَمَّا ظَلَمُوۡا وَ جَعَلۡنَا لِمَهۡلِكِهِمۡ مَّوۡعِدًا (٥٩)

 And remember when We directed the angels: “Prostrate before Adam.” So, all prostrated except Iblis. He was among the jinn. Thus, he disobeyed the directive of his Lord. So, leaving Me, you make him and his progeny as your guardian, even though they are your enemies? What an evil substitute for the wrongdoers! And I neither called any of them at the time of creating the heavens and the earth nor at the time of their own creation. And I am not One Who makes My helpers those who lead astray. (50-51)

And remember the day when He says: “Call now those who you regarded as My associates.” So, they will call them, but they will not reply. And We shall place before them a ditch of destruction and the wrongdoers will see Hell and will think that they are about to fall in it and will not be able to find any way to escape from it. (52-53)

And We have mentioned all kinds of warnings in various ways in this Qur’an to guide people, but human beings are the most quarrelsome. And after guidance has come to people, the only thing stopping them from accepting faith and seeking forgiveness from their Lord is that the fate met by the previous ones also manifests for them or the torment appears from in front them. And We only send messengers as bearers of glad tidings and warnings, and these disbelievers frivolously dispute the truth with the help of evil in order to defeat the truth. And they have made My revelations and that of which they have been warned a piece of jest. And who can be more unjust than those who, when reminded through their Lord’s revelations, turn away and forget the earning of their hands. And We have put covers on their hearts so that they are not able to understand it and have plugged their ears so that they are not able to listen to it. So, however much you may call them to guidance, they shall never be guided. And your Lord is very Forgiving and Merciful. Had He wanted to seize them right away because of their deeds, He would have immediately sent them a torment. Yet a time has been appointed for them and they shall not be able to find any refuge against it. And these are the cities We destroyed when their people became unjust to themselves and We appointed a time for their destruction. (54-59)

Explanation

وَ اِذۡ قُلۡنَا لِلۡمَلٰٓئِکَةِ اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَ کَانَ مِنَ الۡجِنِّ فَفَسَقَ عَنۡ اَمۡرِ رَبِّهِ اَفَتَتَّخِذُوۡنَهُ وَ ذُرِّیَّتَهُۤ اَوۡلِیَآءَ مِنۡ دُوۡنِیۡ وَ هُمۡ لَکُمۡ عَدُوٌّ بِئۡسَ لِلظّٰلِمِیۡنَ بَدَلًا (٥٠)24

The incident of Adam (sws) and Satan has been discussed in detail in Surah al-Baqarah and Surah al-A‘raf. Here, regarding the species of Satan, the only thing to be kept in mind is that he was from among the jinnkind. He disobeyed God and was condemned. Satan is not the name of a whole category of creatures, as some people have understood. It is, in fact, the title of the jinn who deceived Adam (sws). His enmity with Adam (sws) and his progeny is well known. His progeny is fulfilling the mission of its forefather with full adeptness and they have won over so many from the progeny of Adam (sws) to lead other human beings astray that Satan himself would be very proud and profusely praise them for surpassing his own feat.

Here the arrogant among the Quraysh are reminded of the eternal enmity of Satan and his progeny. Sorrow is expressed on that they have made them their real guardians and helpers, and forsaken God. Then while turning away from them it is stated that they have adopted a very evil substitute.

Here should be kept in mind what I have elaborated upon while explaining Surah al-An‘am: the Idolaters of Arabia worshipped the jinn in various ways. They regarded every mountain and valley to be under the charge of a devil and jinn and in order to protect themselves from their evil, they would worship them and present offerings to them. Some jinn were considered so dangerous that in order to please them the unfortunate people would even sacrifice their children. They thought that if one of the children was not sacrificed to please one of the jinn, he would consume all of them.

In this verse, the Qur’an has appealed to the sense of honour of the Quraysh in that Iblis was from among the jinn. They have become his disciples in spite of the fact that Iblis had shown such enmity for Adam (sws).

The word “wrongdoers” refers to the idolaters. The sentence بِئۡسَ لِلظّٰلِمِیۡنَ بَدَلًا expresses sorrow and wonder: if the wrongdoers found a substitute for God, it was the eternal enemy of their forefather and his progeny. This is the height of wretchedness.

 مَاۤ اَشۡهَدۡتُّهُمۡ خَلۡقَ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ لَا خَلۡقَ اَنۡفُسِهِمۡ وَ مَا کُنۡتُ مُتَّخِذَ الۡمُضِلِّیۡنَ عَضُدًا (٥١)25

The style of this verse is sarcastic: these people have so generously made these devils associates of God even though He never called them for help in creating them or the heavens and earth. God was never going to call such creatures who lead people astray. Yet, today they have been included in His divinity in such a way as if every feat was achieved by them.

 وَ یَوۡمَ یَقُوۡلُ نَادُوۡا شُرَکَآءِیَ الَّذِیۡنَ زَعَمۡتُمۡ فَدَعَوۡهُمۡ فَلَمۡ یَسۡتَجِیۡبُوۡا لَهُمۡ وَ جَعَلۡنَا بَیۡنَهُمۡ مَّوۡبِقًا (٥٢)26

This verse reminds them of their deprivation on that day. The pit of destruction will obstruct the idolaters and their idols from one another

 وَ رَاَ الۡمُجۡرِمُوۡنَ النَّارَ فَظَنُّوۡۤا اَنَّهُمۡ مُّوَاقِعُوۡهَا وَ لَمۡ یَجِدُوۡا عَنۡهَا مَصۡرِفًا (٥٣)27

The verse expresses the state of helplessness of the wrongdoers: they will have knowledge of their destruction and fall into it while seeing their fate.

 وَ لَقَدۡ صَرَّفۡنَا فِیۡ هٰذَا الۡقُرۡاٰنِ لِلنَّاسِ مِنۡ کُلِّ مَثَلٍ وَ کَانَ الۡاِنۡسَانُ اَکۡثَرَ شَیۡءٍ جَدَلًا (٥٤)28

The word مَثَل refer to the facts and realities of the hereafter and of the unknown world that are presented in the form of parables in order to warn people and the word الۡاِنۡسَان refers to the quarrelsome Quraysh that are already under discussion. A general word has been used in order to express aversion from them.

 وَ مَا مَنَعَ النَّاسَ اَنۡ یُّؤۡمِنُوۡۤا اِذۡ جَآءَهُمُ الۡهُدٰی وَ یَسۡتَغۡفِرُوۡا رَبَّهُمۡ اِلَّاۤ اَنۡ تَاۡتِیَهُمۡ سُنَّةُ الۡاَوَّلِیۡنَ اَوۡ یَاۡتِیَهُمُ الۡعَذَابُ قُبُلًا (٥٥)29

The word النَّاس here also refers to the Quraysh who are being addressed since the previous verses and the word قُبُل means “from the front” and “face to face.”

The implication of the verse is that the Qur’an has warned them in various ways and nothing is hidden; however, people who want to evade the reality find various excuses for this. It is asserted that these people will not believe in any guidance and seek forgiveness unless one of the two situations alluded to in the verse takes place. The Qur’an is inviting them to divine fodder but they are demanding divine punishment. There is no remedy for such wretched people. They do not know that when divine punishment descends, it will not go away without decimating them. So, what will they believe in after that?

 وَ مَا نُرۡسِلُ الۡمُرۡسَلِیۡنَ اِلَّا مُبَشِّرِیۡنَ وَ مُنۡذِرِیۡنَ وَ یُجَادِلُ الَّذِیۡنَ کَفَرُوۡا بِالۡبَاطِلِ لِیُدۡحِضُوۡا بِهِ الۡحَقَّ وَ اتَّخَذُوۡۤا اٰیٰتِیۡ وَ مَاۤ اُنۡذِرُوۡا هُزُوًا (٥٦) 30

This verse is an answer to the earlier demand of punishment. It is absolutely baseless for these people to demand this from their messengers and is tantamount to defeating truth through evil. Those who are playing this prank have not understood the reality of torment and of the hereafter. They have made fun of the verses of warning and of God’s punishment.

وَ مَنۡ اَظۡلَمُ مِمَّنۡ ذُکِّرَ بِاٰیٰتِ رَبِّهِ فَاَعۡرَضَ عَنۡهَا وَ نَسِیَ مَا قَدَّمَتۡ یَدٰهُ اِنَّا جَعَلۡنَا عَلٰی قُلُوۡبِهِمۡ اَکِنَّةً اَنۡ یَّفۡقَهُوۡهُ وَ فِیۡۤ اٰذَانِهِمۡ وَقۡرًا وَ اِنۡ تَدۡعُهُمۡ اِلَی الۡهُدٰی فَلَنۡ یَّهۡتَدُوۡۤا اِذًا اَبَدًا (٥٧)31

The implication of this verse is that if these people are being given respite in spite of what they do as mentioned, it is purely because of God’s mercy. However, because of their evil deeds, their faculties have been barred from accepting guidance from the Qur’an.

The actual structure of the verse would be:  اَكِنَّةً اَنْ يَّفْقَهُوْهُ وَفِيْ اٰذَانِهِمْ وَقْرًا مِنْ أَنْ يَسْمَعُوْهُ. Here, before the letter اَن, words to the effect من or كراهة are suppressed in accordance with linguistic principles of Arabic. Similarly, on the basis of parallelism, words like أَنْ يَسْمَعُوْهُ are suppressed after وَفِيْ اٰذَانِهِمْ وَقْرًا.

At the end of the verse, the Prophet (sws) is told that since their faculties have been rendered ineffective because of their attitude, they will not accept guidance howevermuch he may recite God’s revelations before them. He should now consign their matter to God and patiently continue to discharge his obligation so that the truth is fully communicated to them in a conclusive manner.

  وَ رَبُّكَ الۡغَفُوۡرُ ذُو الرَّحۡمَةِ لَوۡ یُؤَاخِذُهُمۡ بِمَا کَسَبُوۡا لَعَجَّلَ لَهُمُ الۡعَذَابَ بَلۡ لَّهُمۡ مَّوۡعِدٌ لَّنۡ یَّجِدُوۡا مِنۡ دُوۡنِهِ مَوۡئِلًا (٥٨)32

The word مَوۡئِل means “a place of refuge.”

The reason is now stated that if so wretched are these people that they will never accept guidance, why should they be kept alive? Why should God not send His torment to them? It is because God is very gracious and merciful and gives respite to the wrongdoers to the ultimate extent. Otherwise, if He wants to seize them immediately, none can stop Him. He is in no haste for He has appointed a time to grab them. When the time comes, they will not be able to escape from Him anywhere.

 وَ تِلۡكَ الۡقُرٰۤی اَهۡلَکۡنٰهُمۡ لَمَّا ظَلَمُوۡا وَ جَعَلۡنَا لِمَهۡلِكِهِمۡ مَّوۡعِدًا (٥٩)33

This verse presents historical evidence on what is said earlier.

1.