verse 60-62
The Servants are in Allah’s Hands Before and After Death
Allah states that He brings death to His servants in their sleep at night, for sleep is minor death. Allah said in other Ayat,
إِذْ قَالَ اللَّهُ يعِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَىَّ
(And (remember) when Allah said: “O `Isa! I will take you and raise you to Myself…”) 3:55, and,
اللَّهُ يَتَوَفَّى الاٌّنفُسَ حِينَ مِوْتِـهَا وَالَّتِى لَمْ تَمُتْ فِى مَنَامِـهَا فَيُمْسِكُ الَّتِى قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الاٍّخْرَى إِلَى أَجَلٍ مُّسَمًّى
(It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed.)39:42, ,thus mentioning both minor and major death. Allah says,
وَهُوَ الَّذِى يَتَوَفَّـكُم بِالَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ
(It is He, Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day,) meaning, He knows the deeds and actions that you perform during the day. This Ayah demonstrates Allah’s perfect knowledge of His creation, by day and night, and in their movements and idleness. Allah said in other Ayat,
سَوَآءٌ مِّنْكُمْ مَّنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِالَّيْلِ وَسَارِبٌ بِالنَّهَارِ
(It is the same (to Him) whether any of you conceal his speech or declare it openly, whether he be hid by night or go forth freely by day.) 13:10, and
وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ الَّيْلَ وَالنَّهَارَ لِتَسْكُنُواْ فِيهِ
(It is out of His mercy that He made night and day, so that you may rest therein), by night,
وَلِتَبْتَغُواْ مِن فَضْلِهِ
(and that you may seek of His bounty) by day. Allah said,
وَجَعَلْنَا الَّيْلَ لِبَاساً – وَجَعَلْنَا النَّهَارَ مَعَاشاً
(And (We) have made the night as a covering. And (We) have made the day for livelihood.) 78:10-11. Allah said here,
وَهُوَ الَّذِى يَتَوَفَّـكُم بِالَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ
(It is He, Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day,) 6:60, Then said,
ثُمَّ يَبْعَثُكُمْ فِيهِ
(then he raises (wakes) you up again,) by day, according to Mujahid, Qatadah and As-Suddi. Allah’s statement,
لِيُقْضَى أَجَلٌ مّسَمًّى
(that a term appointed be fulfilled) refers to the life span of every person,
ثُمَّ إِلَيْهِ مَرْجِعُكُمْ
(then (in the end), unto Him will be your return.) on the Day of Resurrection,
ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
(Then He will inform you of what you used to do.) He will reward you, good for good, and evil for evil. Allah’s statement,
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ
(He is the Qahir over His servants.) The Qahir means, the one who controls everything, all are subservient to His supreme grace, greatness and majesty,
وَيُرْسِلُ عَلَيْكُم حَفَظَةً
(and He sends guardians over you,) angels who guard mankind. In another Ayah, Allah said;
لَهُ مُعَقِّبَـتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ
(For each (person), there are angels in succession, before and behind him. They guard him by the command of Allah.) 13:11, watching his deeds and recording them. Allah said,
وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ
(But verily, over you (are appointed angels in charge of mankind) to watch you.) 82:10, and,
إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ – مَّا يَلْفِظُ مِن قَوْلٍ إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ
((Remember!) that the two receivers (recording angels) receive, one sitting on the right and one on the left. Not a word does he utter, but there is a watcher by him, ready.) 50:17-18. Allah’s statement,
حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ
(until when death approaches one of you…) refers to, when one’s life span comes to an end and he is dying,
تَوَفَّتْهُ رُسُلُنَا
(Our messengers take his soul…) meaning, there are angels who are responsible for this job. Ibn `Abbas and several others said that the Angel of Death has angels who pull the soul from its body and when it reaches the throat, the Angel of Death captures it. Allah said;
وَهُمْ لاَ يُفَرِّطُونَ
(and they never neglect their duty.) They guard the soul of the dead person and take it to wherever Allah wills, to `Illiyyin if he was among the righteous, and to Sijjin if he was among the wicked (disbelievers, sinners, etc.), we seek refuge with Allah from this end. Allah said next,
ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ
(Then they are returned to Allah, their Master, the Just Lord.) Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,
«إِنَّ الْمَيِّتَ تَحْضُرُهُ الْمَلَائِكَةُ فَإِذَا كَانَ الرَّجُلُ الصَّالِحُ، قَالُوا: اخْرُجِي أَيَّتُهَا النَّفْسُ الطَّيِّبَةُ كَانَتْ فِي الْجَسَدِ الطَّيِّبِ،اخْرُجِي حَمِيدَةً، وَأَبْشِرِي بِرَوْحٍ وَرَيْحَانٍ، وَرَبَ غَيْرِ غَضْبَانَ، فَلَا تَزَالُ يُقَالُ لَهَا ذَلِكَ حَتَّى تَخْرُجَ، ثُمَّ يُعْرَجَ بِهَا إِلَى السَّمَاءِ، فَيَسْتَفْتَحُ لَهَا فَيُقَالُ مَنْ هَذَا؟ فَيُقَالُ: فُلَانٌ، فَيُقَالَ: مَرْحبًا بِالنَّفْسِ الطَّيِّبَةِ، كَانَتْ فِي الْجَسَدِ الطَّيِّبِ، ادْخُلي حَمِيدَةً وَأَبْشِرِي بِرَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَانَ، فَلَا تَزَالُ يُقَالُ لَهَا ذَلِكَ حَتَّى يُنْتَهَى بِهَا إِلَى السَّمَاءِ الَّتِي فِيهَا اللهُ عَزَّ وَجَلَّ، وَإِذَا كَانَ الرَّجُلُ السَّوْءُ، قَالُوا: اخْرُجِي أَيَّتُهَا النَّفْسُ الْخَبِيثَةُ كَانَتْ فِي الْجَسَدِ الْخَبِيثِ، اخْرُجِي ذَمِيمَةً وَأَبْشِري بِحَمِيمٍ وَغَسَّاقٍ، وَآخَرَ مِنْ شَكْلِهِ أَزْوَاج، فَلَا تَزَالُ يُقَالُ لَهَا ذَلِكَ حَتَّى تَخْرُجَ، ثُمَّ يُعْرَجَ بِهَا إِلَى السَّمَاءِ، فَيُسْتَفْتَحُ لَهًا فَيُقَالُ: مَنْ هَذَا؟ فَيُقَالُ: فُلَانٌ، فَيُقَالُ: لَا مَرْحَبًا بِالنَّفْسِ الْخَبِيثَةِ كَانَتْ فِي الْجَسَدِ الْخَبِيثِ، ارْجِعِي ذَمِيمَةً، فَإِنَّهُ لَا يُفْتَحُ لَكَ أَبْوَابُ السَّمَاءِ، فَتُرْسَلُ مِنَ السَّمَاءِ ثُمَّ تَصِيرُ إِلَى الْقَبْرِ، فَيُجْلَسُ الرَّجُلُ الصَّالِحُ، فَيُقَالُ لَهُ مِثْلُ مَا قِيلَ فِي الْحَدِيثِ الأَوَّلِ، وَيُجْلَسُ الرَّجُلُ السَّوْءُ فَيُقَالُ لَهُ مِثْلُ مَا قِيلَ فِي الْحَدِيثِ الثَّانِي»
(The angels attend the dying person. If he is a righteous person, the angels will say, `O pure soul from a pure body! Come out with honor and receive the good news of rest, satisfaction and a Lord Who is not angry.’ The angels will keep saying this until the soul leaves its body, and they will then raise it up to heaven and will ask that the door be opened for the soul and it will be asked, `Who is this’ It will be said, `(The soul of) so-and-so.’ It will be said, `Welcome, to the pure soul that inhabited the pure body. Enter with honor and receive the good news of rest, satisfaction and a Lord Who is not angry.’ This statement will be repeated until the soul reaches the heaven above which there is Allah. If the dying person is evil, the angels will say, `Get out (of your body), O wicked soul from a wicked body! Get out in disgrace and receive the news of boiling fluid, a fluid dark, murky, intensely cold and other (torments) of similar kind – all together – to match them.’ This statement will be said repeatedly until the evil soul leaves its body. The soul will be raised up to heaven and a request will be made that the door be opened for it. It will be asked, `Who is this’ It will be said, `(The soul of) so and so.’ It will be said, `No welcome to the wicked soul from the wicked body. Return with disgrace, for the doors of heaven will not be opened for you.’ So it will be thrown from heaven until it returns to the grave. So the righteous person sits and similar is said to him as before. And the evil person sits and similar is said to him as before.) It is also possible that the meaning of,
ثُمَّ رُدُّواْ
(Then they are returned…) refers to the return of all creation to Allah on the Day of Resurrection, when He will subject them to His just decision. Allah said in other Ayat,
قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ – لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ
(Say: “(Yes) verily, those of old, and those of later times. All will surely be gathered together for an appointed meeting of a known Day.”) 56:49-50 and,
وَحَشَرْنَـهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً
(And We shall gather them all together so as to leave not one of them behind…) 18:47 until,
وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا
(And your Lord treats no one with injustice.) 18:49 Allah said here,
مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ
(their Master, the Just Lord. Surely, His is the judgement and He is the swiftest in taking account.) 6:62
verse 63-65
Allah’s Compassion and Generosity, and His Power and Torment
Allah mentions how He favors His servants, saving them during times of need, in the darkness of land and at sea, such as when storms strike. In such cases, they call on Allah alone, without partners, in supplication. In other Ayat, Allah said,
وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ
(And when harm strikes you at sea, those that you call upon besides Him vanish from you except Him.) 17:67,
هُوَ الَّذِى يُسَيِّرُكُمْ فِى الْبَرِّ وَالْبَحْرِ حَتَّى إِذَا كُنتُمْ فِى الْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُواْ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَجَآءَهُمُ الْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّواْ أَنَّهُمْ أُحِيطَ بِهِمْ دَعَوُاْ اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ لَئِنْ أَنْجَيْتَنَا مِنْ هَـذِهِ لَنَكُونَنَّ مِنَ الشَّـكِرِينَ
(He it is Who enables you to travel through the land and the sea, till when you are in the ships and they sail with them with a favorable wind, and they rejoice, then comes a stormy wind and the waves come to them from all sides, and they think that they are encircled therein, they invoke Allah, making their faith pure for Him alone, saying: “If You deliver us from this, we shall truly be of the grateful”.) 10:22, and,
أَمَّن يَهْدِيكُمْ فِى ظُلُمَـتِ الْبَرِّ وَالْبَحْرِ وَمَن يُرْسِلُ الرِّيَاحَ بُشْرًاَ بَيْنَ يَدَىْ رَحْمَتِهِ أَءِلَـهٌ مَّعَ اللَّهِ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ
(Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His mercy Is there any god with Allah High Exalted be Allah above all that they associate as partners (with Him)!) 27:63. Allah said in this honorable Ayah,
قُلْ مَن يُنَجِّيكُمْ مِّن ظُلُمَـتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعاً وَخُفْيَةً
(Say: “Who rescues you from the dark recesses of the land and the sea, when you call upon Him begging and in secret.”) i.e., in public and secret,
لَّئِنْ أَنجَـنَا
((Saying): `If He (Allah) only saves us…) from this distress,
لَنَكُونَنَّ مِنَ الشَّـكِرِينَ
(we shall truly be grateful.) thereafter. Allah said,
قُلِ اللَّهُ يُنَجِّيكُمْ مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ
(Say: “Allah rescues you from these (dangers) and from all distress, and yet you commit Shirk.”) meaning, yet you call other gods besides Him in times of comfort. Allah said;
قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَاباً مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ
(Say: “He has the power to send torment on you from above or from under your feet,”) He said this after His statement,
ثُمَّ أَنتُمْ تُشْرِكُونَ
(And yet you commit Shirk. ) Allah said next,
قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَاباً
(Say: “He has the power to send torment on you..”), after He saves you. Allah said in Surah Subhan (chapter 17),
رَّبُّكُمُ الَّذِى يُزْجِى لَكُمُ الْفُلْكَ فِى الْبَحْرِ لِتَبْتَغُواْ مِن فَضْلِهِ إِنَّهُ كَانَ بِكُمْ رَحِيمًا – وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ فَلَمَّا نَجَّـكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ وَكَانَ الإِنْسَـنُ كَفُورًا – أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لاَ تَجِدُواْ لَكُمْ وَكِيلاً – أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَى فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِّنَ الرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ثُمَّ لاَ تَجِدُواْ لَكُمْ عَلَيْنَا بِهِ تَبِيعًا
(Your Lord is He Who drives the ship for you through the sea, in order that you may seek of His bounty. Truly! He is Ever Merciful towards you. And when harm strikes you upon the sea, those that you call upon besides Him vanish from you except Him. But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful. Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a storm of stones Then, you shall find no guardian. Or do you feel secure that He will not send you back a second time to sea, and send against you a hurricane of wind and drown you because of your disbelief, then you will not find any avenger therein against Us) 17:66-69. Al-Bukhari, may Allah grant him His mercy, commented on Allah’s statement,
قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَاباً مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعاً وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ انْظُرْ كَيْفَ نُصَرِّفُ الاٌّيَـتِ لَعَلَّهُمْ يَفْقَهُونَ
(Say: “He has the power to send torment on you from above or from under your feet, or to Yalbisakum in party strife, and make you taste the violence of one another.” See how variously We explain the Ayat, so that they may understand.) “Yalbisakum means, `cover you with confusion’, So it means to, `divide into parties and sects’. Jabir bin `Abdullah said, `When this Ayah was revealed,
قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَاباً مِّن فَوْقِكُمْ
(Say: “He has power to send torment on you from above”) Allah’s Messenger ﷺ said,
«أَعُوذُ بِوَجْهِك»
(I seek refuge with Your Face.)
أَوْ مِن تَحْتِ أَرْجُلِكُمْ
(or from under your feet,) he again said,
«أَعُوذُ بِوَجْهِك»
(I seek refuge with Your Face.)
أَوْ يَلْبِسَكُمْ شِيَعاً وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ
(or to cover you with confusion in party strife, and make you to taste the violence of one another.) he said,
«هَذهِ أَهْوَنُ أَوْ أَيْسَر»
(This is less burdensome or easier.)”‘ Al-Bukhari recorded this Hadith again in the book of Tawhid (in his Sahih), and An-Nasa’i also recorded it in the book of Tafsir.
Another Hadith
Imam Ahmad recorded that Sa`d bin Abi Waqqas said, We accompanied the Messenger of Allah ﷺ and passed by the Masjid of Bani Mu`awiyah. The Prophet went in and offered a two Rak`ah prayer, and we prayed behind him. He supplicated to his Lord for a long time and then said,
«سَأَلْتُ رَبِّي ثَلَاثًا: سَأَلْتُهُ أَنْ لَا يُهْلِكَ أُمَّتِي بِالْغَرَقِ فَأَعْطَانِيهَا، وَسَأَلْتُهُ أَنْ لَا يُهْلِكَ أُمَّتِي بِالسَّنَةِ فَأَعْطَانِيهَا، وَسَأَلْتُهُ أَنْ لَا يَجْعَلَ بَأْسَهُمْ بَيْنَهُمْ فَمَنَعَنِيهَا»
(I asked my Lord for three: I asked Him not to destroy my Ummah (Muslims) by drowning and He gave that to me. I asked Him not to destroy my Ummah by famine and He gave that to me. And I asked Him not to make them taste the violence of one another, but He did not give that to me.) Muslim, but not Al-Bukhari, recorded this Hadith in the book on Fitan (trials) (of his Sahih).
Another Hadith
Imam Ahmad recorded that Khabbab bin Al-Aratt, who attended the battle of Badr with the Messenger of Allah ﷺ , said, “I met Allah’s Messenger during a night in which he prayed throughout it, until dawn. When the Messenger of Allah ﷺ ended his prayer, I said, `O Allah’s Messenger! This night, you have performed a prayer that I never saw you perform before.’ Allah’s Messenger ﷺ said,
«أَجَلْ إِنَّهَا صَلَاةُ رَغَبٍ وَرَهَبٍ، سَأَلْتُ رَبِّي عَزَّ وَجَلَّ فِيهَا ثَلَاثَ خِصَالٍ، فَأَعْطَانِي اثْنَتَيْنِ وَمَنَعَنِي وَاحِدَةً، سَأَلْتُ رَبِّي عَزَّ وَجَلَّ أَنْ لَا يُهْلِكْنَا بِمَا أَهْلَكَ بِهِ الْأُمَمَ قَبْلَنَا فَأَعْطَانِيهَا، وَسَأَلْتُ رَبِّي عَزَّ وَجَلَّ أَنْ لَا يُظْهِرَ عَلَيْنَا عَدُوًّا مِنْ غَيْرِنَا فَأَعْطَانِيهَا، وَسَأَلْتُ رَبِّي عَزَّ وَجَلَّ أَنْ لَا يُلْبِسَنَا شِيَعًا فَمَنَعَنِيهَا»
(Yes, it was a prayer of eagerness and fear. During this prayer, I asked my Lord for three things and He gave me two and refused to give me the third. I asked my Lord not to destroy us with what He destroyed the nations before us and He gave me that. I asked my Lord not to make our enemies prevail above us and He gave me that. I asked my Lord not to cover us with confusion in party strife, but He refused.) An-Nasa’i, Ibn Hibban in his Sahih, and At-Tirmidhi also recorded it. In the book on Fitan, in Al-Jami`, At-Tirmidhi said, “Hasan Sahih”. Allah’s statement,
أَوْ يَلْبِسَكُمْ شِيَعاً
(or to cover you with confusion in party strife, ) means, He causes you to be in disarray and separate into opposing parties and groups. Al-Walibi (`Ali bin Abi Talhah) reported that Ibn `Abbas said that this Ayah refers to desires. Mujahid and several others said similarly. A Hadith from the Prophet , collected from various chains of narration, states,
«وَسَتَفْتَرِقُ هَذِهِ الأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَة»
(And this Ummah (Muslims) will divide into seventy – three groups, all of them in the Fire except one.) Allah said;
وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ
(and make you taste the violence of one another.) meaning, some of you will esperience torture and murder from one another, according to Ibn `Abbas and others. Allah said next,
انْظُرْ كَيْفَ نُصَرِّفُ الاٌّيَـتِ
(See how variously We explain the Ayat,) by making them clear, plain and duly explained,
لَعَلَّهُمْ يَفْقَهُونَ
(So that they may understand.) and comprehend Allah’s Ayat, proofs and evidences.
verse 66-69
The Invitation to the Truth is Guidance Without Coercion
Allah said,
وَكَذَّبَ بِهِ
(But have denied it) denied the Qur’an, guidance and clear explanation that you (O Muhammad ) have brought them,
قَوْمُكَ
(your people) meaning, Quraysh,
وَهُوَ الْحَقُّ
(though it is the truth.) beyond which there is no other truth.
قُل لَّسْتُ عَلَيْكُمْ بِوَكِيلٍ
(Say: “I am not responsible for your affairs.”) meaning, I have not been appointed a guardian or watcher over you. Allah also said;
وَقُلِ الْحَقُّ مِن رَّبِّكُمْ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ
(And say: “The truth is from your Lord.” Then whosoever wills, let him believe, and whosoever wills, let him disbelieve.) 18:29, This means, my duty is to convey the Message and your duty is to hear and obey. Those who follow me, will acquire happiness in this life and the Hereafter. Those who defy me will become miserable in this life and the Hereafter. So Allah said;
لِّكُلِّ نَبَإٍ مُّسْتَقَرٌّ
(For every news there is a reality…) meaning, for every news, there is a reality, in that, this news will occur, perhaps after a while, according to Ibn `Abbas and others. Allah said in other Ayat,
وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينِ
(And you shall certainly know the truth of it after a while.) 38:88 and,
لِكُلِّ أَجَلٍ كِتَابٌ
((For) each and every matter there is a decree (from Allah).) 13:38. This, indeed, is a warning and a promise that will surely occur,
وَسَوْفَ تَعْلَمُونَ
(and you will come to know.) Allah’s statement,
وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِى ءَايَـتِنَا
(And when you see those who engage in false conversation about Our verses (of the Qur’an)), by denying and mocking them.
The Prohibition of Sitting with Those Who Deny and Mock Allah’s Ayat
فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُواْ فِى حَدِيثٍ غَيْرِهِ
(stay away from them till they turn to another topic.) until they talk about a subject other than the denial they were engaged in.
وَإِمَّا يُنسِيَنَّكَ الشَّيْطَـنُ
(And if Shaytan causes you to forget…) This command includes every member of this Ummah. No one is to sit with those who deny and distort Allah’s Ayat and explain them incorrectly. If one forgets and sits with such people,
فَلاَ تَقْعُدْ بَعْدَ الذِّكْرَى
(then after the remembrance sit not you) after you remember,
مَعَ الْقَوْمِ الظَّـلِمِينَ
(in the company of those people who are the wrongdoers.). A Hadith states,
«رُفِعَ عَنْ أُمَّتِي الْخَطَأُ وَالنِّسْيَانُ وَمَا اسْتُكْرِهُوا عَلَيْه»
(My Ummah was forgiven unintentional errors, forgetfulness and what they are coerced to do.) The Ayah above 6:68 is the Ayah mentioned in Allah’s statement,
وَقَدْ نَزَّلَ عَلَيْكُمْ فِى الْكِتَـبِ أَنْ إِذَا سَمِعْتُمْ ءَايَـتِ اللَّهِ يُكَفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلاَ تَقْعُدُواْ مَعَهُمْ حَتَّى يَخُوضُواْ فِى حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذاً مِّثْلُهُمْ
(And it has already been revealed to you in the Book that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them.) 4:140, for, if you still sit with them, agreeing to what they say, you will be just like them. Allah’s statement,
وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَىْءٍ
(There is no responsibility for them upon those who have Taqwa,) means, when the believers avoid sitting with wrongdoers in this case, they will be innocent of them and they will have saved themselves from their sin. Allah’s statement,
وَلَـكِن ذِكْرَى لَعَلَّهُمْ يَتَّقُونَ
(but (their duty) is to remind them, that they may avoid that.), means, We commanded you to ignore and avoid them, so that they become aware of the error they are indulging in, that they may avoid this behavior and never repeat it again.
verse 70
وَذَرِ الَّذِينَ اتَّخَذُواْ دِينَهُمْ لَعِباً وَلَهْواً وَغَرَّتْهُمُ الْحَيَوةُ الدُّنْيَا
(And leave alone those who take their religion as play and amusement, and are deceived by the life of this world.) The Ayah commands to leave such people, ignore them and give them respite, for soon, they will taste a tremendous torment. This is why Allah said,
وَذَكِّرْ بِهِ
(But remind with it) meaning, remind the people with this Qur’an and warn them against Allah’s revenge and painful torment on the Day of Resurrection. Allah said;
أَن تُبْسَلَ نَفْسٌ بِمَا كَسَبَتْ
(lest a soul Tubsal for that which one has earned,) meaning, so that it is not Tubsal. Ad-Dahhak from Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan and As-Suddi said that Tubsal means, be submissive. Al-Walibi said that Ibn `Abbas said that Tubsal means, `be exposed’. Qatadah said that Tubsal means, `be prevented’, Murrah and Ibn Zayd said that it means, `be recompensed’, Al-Kalbi said, `be reckoned’. All these statements and expressions are similar, for they all mean exposure to destruction, being kept away from all that is good, and being restrained from attaining what is desired. Allah also said;
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ – إِلاَّ أَصْحَـبَ الْيَمِينِ
(Every person is restrained by what he has earned. Except those on the Right.) 74:38-39, and
لَيْسَ لَهَا مِن دُونِ اللَّهِ وَلِىٌّ وَلاَ شَفِيعٌ
(when he will find for himself no protector or intercessor besides Allah,) and,
وَإِن تَعْدِلْ كُلَّ عَدْلٍ لاَّ يُؤْخَذْ مِنْهَآ
(and even if he offers every ransom, it will not be accepted from him.) meaning, whatever the ransom such people offer, it will not be accepted from them. Allah said in a similar statement,
إِنَّ الَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ الاٌّرْضِ ذَهَبًا
(Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them.) 3:91 Allah said here,
أُوْلَـئِكَ الَّذِينَ أُبْسِلُواْ بِمَا كَسَبُواْ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُواْ يَكْفُرُونَ
(Such are they who are given up to destruction because of that which they have earned. For them will be a drink of boiling water and a painful torment because they used to disbelieve. )
verse 71-73
The Parable of Those Who Revert to Disbelief After Faith and Good Deeds
As-Suddi said, “Some idolators said to some Muslims, `Follow us and abandon the religion of Muhammad ﷺ.’ Allah sent down the revelation,
قُلْ أَنَدْعُواْ مِن دُونِ اللَّهِ مَا لاَ يَنفَعُنَا وَلاَ يَضُرُّنَا وَنُرَدُّ عَلَى أَعْقَـبِنَا
(Say: “Shall we invoke others besides Allah, that can do us neither good nor harm, and shall we turn on our heels…”) by reverting to disbelief,
بَعْدَ إِذْ هَدَانَا اللَّهُ
(“…after Allah has guided us.”) for if we do this, our example will be like he whom the devils have caused to wander in confusion throughout the land. Allah says here, your example, if you revert to disbelief after you believed, is that of a man who went with some people on a road, but he lost his way and the devils led him to wander in confusion over the land. Meanwhile, his companions on the road were calling him to come to them saying, `Come back to us, for we are on the path.’ But, he refused to go back to them. This is the example of he who follows the devil after recognizing Muhammad ﷺ, and Muhammad ﷺ is the person who is calling the people to the path, and the path is Islam.” Ibn Jarir recorded this statement.Allah’s statement, j
كَالَّذِى اسْتَهْوَتْهُ الشَّيَـطِينُ فِى الاٌّرْضِ
(Like one whom the Shayatin (devils) have made to go astray (wandering) through the land, ) refers to ghouls,
يَدْعُونَهُ
(calling him) by his name, his father’s and his grandfather’s names. So he follows the devils’ call thinking that it is a path of guidance, but by the morning he will find himself destroyed and perhaps they eat him. The Jinns will then let him wander in a wasteland where he will die of thirst. This is the example of those who follow the false gods that are being worshipped instead of Allah, Most Honored. Ibn Jarir also recorded this. Allah said,
قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى
(Say: “Verily, Allah’s guidance is the only guidance,”) Allah said in other instances,
وَمَن يَهْدِ اللَّهُ فَمَا لَهُ مِن مُّضِلٍّ
(And whomsoever Allah guides, for him there will be none to misguide him.) 39:37, and,
إِن تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللَّهَ لاَ يَهْدِى مَن يُضِلُّ وَمَا لَهُمْ مِّن نَّـصِرِينَ
(If you covet for their guidance, then verily Allah guides not those whom He makes to go astray. And they will have no helpers.) 17:37 Allah’s statement,
وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَـلَمِينَ
(and we have been commanded to submit to the Lord of all that exists.) means, we were commanded to worship Allah in sincerity to Him alone, without partners.
وَأَنْ أَقِيمُواْ الصَّلوةَ وَاتَّقُوهُ
(And to perform the Salah, and have Taqwa of Him.) meaning, we were commanded to perform the prayer and to fear Allah in all circumstances,
وَهُوَ الَّذِى إِلَيْهِ تُحْشَرُونَ
(and it is He to Whom you shall be gathered.) on the Day of Resurrection.
وَهُوَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ بِالْحَقِّ
(It is He Who has created the heavens and the earth in truth.) meaning, in justice, and He is their Originator and Owner Who governs their affairs and the affairs of their inhabitants. Allah said,
وَيَوْمَ يَقُولُ كُن فَيَكُونُ
(and on the Day He will say: “Be!” it shall become.) Referring to the Day of Resurrection, which will come faster than the blink of an eye, when Allah says to it, `Be.’
As-Sur; The Trumpet
Allah’s statement,
يَوْمَ يُنفَخُ فِى الصُّوَرِ
(on the Day when the Sur will be blown…) refers to His statement,
وَيَوْمَ يَقُولُ كُن فَيَكُونُ
(and on the Day He will say: “Be!” it shall become.) as we stated above. Or, it means,
وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ
(His will be the dominion on the Day when the Sur will be blown.) Allah said in other Ayat,
لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَحِدِ الْقَهَّارِ
(Whose is the kingdom this Day It is Allah’s, the One, the Irresistible!) 40:16, and,
الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَـنِ وَكَانَ يَوْماً عَلَى الْكَـفِرِينَ عَسِيراً
(The sovereignty on that Day will be the true (sovereignty), belonging to the Most Beneficent (Allah), and it will be a hard Day for the disbelievers.) 25:26 The Sur is the Trumpet into which the angel Israfil, peace be upon him, will blow. The Messenger of Allah ﷺ said,
«إِنَّ إِسْرَافِيلَ قَدِ الْتَقَمَ الصُّورَ، وَحَنَى جَبْهَتَهُ يَنْتَظِرُ مَتَى يُؤْمَر فَيَنْفُخ»
(Israfil has held the Sur in his mouth and lowered his forehead, awaiting the command to blow in it.) Muslim recorded this Hadith in his Sahih. Imam Ahmad recorded that `Abdullah bin `Amr said, “A bedouin man said, `O Allah’s Messenger! What is the Sur’ He said,
«قَرْنٌ يُنْفَخُ فِيه»
(A Trumpet which will be blown.)”
verse 74-79
Ibrahim Advises his Father
Ibrahim advised, discouraged and forbade his father from worshipping idols, just as Allah stated,
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ ءَازَرَ أَتَتَّخِذُ أَصْنَاماً ءَالِهَةً
(And (remember) when Ibrahim said to his father Azar: “Do you take idols as gods”) meaning, do you worship an idol instead of Allah
إِنِّى أَرَاكَ وَقَوْمَكَ
(Verily, I see you and your people…) who follow your path,
فِى ضَلَـلٍ مُّبِينٍ
(in manifest error) wandering in confusion unaware of where to go. Therefore, you are in disarray and ignorance, and this fact is clear to all those who have sound reason. Allah also said,
وَاذْكُرْ فِى الْكِتَـبِ إِبْرَهِيمَ إِنَّهُ كَانَ صِدِّيقاً نَّبِيّاً – إِذْ قَالَ لاًّبِيهِ يأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يَبْصِرُ وَلاَ يُغْنِى عَنكَ شَيْئاً – يأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِى أَهْدِكَ صِرَاطاً سَوِيّاً – يأَبَتِ لاَ تَعْبُدِ الشَّيْطَـنَ إِنَّ الشَّيْطَـنَ كَانَ لِلرَّحْمَـنِ عَصِيّاً – يأَبَتِ إِنِّى أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَـنِ فَتَكُونَ لِلشَّيْطَـنِ وَلِيّاً – قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِى يإِبْرَهِيمُ لَئِن لَّمْ تَنتَهِ لأَرْجُمَنَّكَ وَاهْجُرْنِى مَلِيّاً – قَالَ سَلَـمٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِى حَفِيّاً – وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّى عَسَى أَلاَّ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا
(And mention in the Book (the Qur’an, the story of) Ibrahim. Verily! He was a man of truth, a Prophet. When he said to his father: “O my father! Why do you worship that which hears not, sees not and cannot avail you in anything O my father! Verily! There has come to me of knowledge that which came not unto you. So follow me. I will guide you to a straight path. O my father! Worship not Shaytan. Verily! Shaytan has been a rebel against the Most Beneficent (Allah). O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtakes you, so that you become a companion of Shaytan (in the Hell-fire).” He (the father) said: “Do you reject my gods, O Ibrahim If you stop not (this), I will indeed stone you. So get away from me safely before I punish you.” Ibrahim said: “Peace be on you! I will ask forgiveness of my Lord for you. Verily! He is unto me, Ever Most Gracious. And I shall turn away from you and from those whom you invoke besides Allah. And I shall call on my Lord; and I hope that I shall not be unanswered in my invocation to my Lord.”) 19:41-48 Ibrahim continued asking for forgiveness for his father for the rest of his father’s life. When his father died an idolator and Ibrahim realized this fact, he stopped asking Allah for forgiveness for him and disassociated himself from him. Allah said,
وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ
(And invoking for his father’s forgiveness was only because of a promise he had made to him. But when it became clear to him that he was an enemy to Allah, he dissociated himself from him. Verily Ibrahim was patient in supplication and forbearing.) 9:114. It was recorded in the Sahih that Ibrahim will meet his father Azar on the Day of Resurrection and Azar will say to him, “My son! This Day, I will not disobey you.” Ibrahim will say, “O Lord! You promised me not to disgrace me on the Day they are resurrected; and what will be more disgraceful to me than cursing and dishonoring my father” Then Allah will say, “O Ibrahim! Look behind you!” He will look and there he will see (that his father was changed into) a male hyena covered in dung, which will be caught by the legs and thrown in the (Hell) Fire.”
Tawhid Becomes Apparent to Ibrahim
Allah’s statement,
وَكَذَلِكَ نُرِى إِبْرَهِيمَ مَلَكُوتَ السَّمَـوَتِ وَالاٌّرْضِ
(Thus did We show Ibrahim the kingdom of the heavens and the earth…) 6:75, means, when he contemplated about the creation of the heaven and earth, We showed Ibrahim the proofs of Allah’s Oneness over His dominion and His creation, which indicate that there is no god or Lord except Allah. Allah said in other Ayat;
قُلِ انظُرُواْ مَاذَا فِى السَّمَـوَتِ وَالاٌّرْضِ
(Say: “Behold all that is in the heavens and the earth.”) 10:101, and,
أَفَلَمْ يَرَوْاْ إِلَى مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِّنَ السَّمَآءِ وَالاٌّرْضِ إِن نَّشَأْ نَخْسِفْ بِهِمُ الاٌّرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفاً مِّنَ السَّمَآءِ إِنَّ فِى ذَلِكَ لاّيَةً لِّكُلِّ عَبْدٍ مُّنِيبٍ
(See they not what is before them and what is behind them, of the heaven and the earth If We will, We sink the earth with them, or cause a piece of the sky to fall upon them. Verily, in this is a sign for every servant who turns to Allah.) 34:9 Allah said next,
فَلَمَّا جَنَّ عَلَيْهِ الَّيْلُ
(When the night overcame him) covered him with darkness,
رَأَى كَوْكَباً
(He saw a Kawkab) a star.
قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ
(He said: “This is my lord.” But when it Afala,) meaning, set, he said,
لا أُحِبُّ الاٌّفِلِينَ
(I like not those that set.) Qatadah commented, “Ibrahim knew that his Lord is Eternal and never ceases.”
فَلَمَّآ رَأَى الْقَمَرَ بَازِغاً قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِى رَبِّى لاّكُونَنَّ مِنَ الْقَوْمِ الضَّآلِّينَ
رَبِّى
(When he saw the moon rising up, he said: “This is my lord.” But when it set, he said: “Unless my Lord guides me, I shall surely be among the misguided people.” When he saw the sun rising up, he said: “This is my lord.”) this radiating, rising star is my lord,
هَـذَآ أَكْبَرُ
(This is greater) bigger than the star and the moon, and more radiant.
فَلَمَّآ أَفَلَتْ
(But when it Afalat) set,
قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَإِنِّى وَجَّهْتُ وَجْهِىَ
(he said: “O my people! I am indeed free from all that you join as partners in worship with Allah. Verily, I have turned my face…”), meaning, I have purified my religion and made my worship sincere,
لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ
(“towards Him Who has created the heavens and the earth,”) Who originated them and shaped them without precedence,
حَنِيفاً
(Hanifan) avoiding Shirk and embracing Tawhid. This is why he said next,
وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ
(“and I am not of the idolators.”)
Prophet Ibrahim Debates with his People
We should note here that, in these Ayat, Ibrahim, peace be upon him, was debating with his people, explaining to them the error of their way in worshipping idols and images. In the first case with his father, Ibrahim explained to his people their error in worshipping the idols of earth, which they made in the shape of heavenly angels, so that they intercede on their behalf with the Glorious Creator. His people thought that they are too insignificant to worship Allah directly, and this is why they turned to the worship of angels as intercessors with Allah for their provisions, gaining victory and attaining their various needs. He then explained to them the error and deviation of worshipping the seven planets, which they said were the Moon, Mercury, Venus, the Sun, Mars, Jupiter and Saturn. The brightest of these objects and the most honored to them was the Sun, the Moon then Venus. Ibrahim, may Allah’s peace and blessings be on him, first proved that Venus is not worthy of being worshipped, for it is subservient to a term and course appointed that it does not defy, nor swerving right or left. Venus does not have any say in its affairs, for it is only a heavenly object that Allah created and made bright out of His wisdom. Venus rises from the east and sets in the west where it disappears from sight. This rotation is repeated the next night, and so forth. Such an object is not worthy of being a god. Ibrahim then went on to mention the Moon in the same manner in which he mentioned Venus, and then the Sun. When he proved that these three objects were not gods, although they are the brightest objects the eyes can see,
قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ
(he said: “O my people! I am indeed free from all that you join as partners in worship with Allah.”) meaning, I am free from worshipping these objects and from taking them as protectors. Therefore, if they are indeed gods as you claim, then all of you bring your plot against me and do not give me respite.
إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ حَنِيفاً وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ
(Verily, I have turned my face towards Him Who has created the heavens and the earth, Hanifan, and I am not one of the idolators.) meaning, I worship the Creator of these things, Who originated and decreed them, and Who governs their affairs and made them subservient. It is He in Whose Hand is the dominion of all things, and He is the Creator, Lord, King and God of all things in existence. In another Ayah, Allah said؛
إِنَّ رَبَّكُمُ اللَّهُ الَّذِى خَلَقَ السَمَـوَتِ وَالاٌّرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ
(Indeed your Lord is Allah, Who created the heavens and the earth in six Days, and then He Istawa (rose over) the Throne. He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars, subjecting them to His command. Surely, His is the creation and commandment. Blessed be Allah, the Lord of all that exists!) 7:54. Allah described Prophet Ibrahim,
وَلَقَدْ ءَاتَيْنَآ إِبْرَهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِهِ عَـلِمِينَ – إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَا هَـذِهِ التَّمَـثِيلُ الَّتِى أَنتُمْ لَهَا عَـكِفُونَ
(And indeed We bestowed aforetime on Ibrahim his (portion of) guidance, and We were well-acquainted with him. When he said to his father and his people: “What are these images, to which you are devoted”) 21:51-52. These Ayat indicate that Ibrahim was debating with his people about the Shirk they practiced.
verse 80-83
أَتُحَاجُّونِّى فِى اللَّهِ وَقَدْ هَدَانِى
(Do you dispute with me about Allah while He has guided me). The Ayah means, do you argue with me about Allah, other than Whom there is no god worthy of worship, while He has guided me to the Truth and made me aware of it Therefore, how can I ever consider your misguided statements and false doubts Ibrahim said next,
وَلاَ أَخَافُ مَا تُشْرِكُونَ بِهِ إِلاَّ أَن يَشَآءَ رَبِّى شَيْئاً
(and I fear not those whom you associate with Allah in worship. (Nothing can happen to me) except when my Lord wills something.) Ibrahim said, among the proofs to the falsehood of your creed, is that these false gods that you worship do not bring about any effect, and I do not fear them or care about them. Therefore, if these gods are able to cause harm, then use them against me and do not give me respite. Ibrahim’s statement,
إِلاَّ أَن يَشَآءَ رَبِّى شَيْئاً
(except when my Lord wills something.) means, only Allah causes benefit or harm.
وَسِعَ رَبِّى كُلَّ شَىْءٍ عِلْماً
(My Lord comprehends in His knowledge all things. ) meaning, Allah’s knowledge encompasses all things and nothing escapes His complete observation,
أَفَلاَ تَتَذَكَّرُونَ
(Will you not then remember) what I explained to you, considering your idols as false gods and refraining from worshipping them This reasoning from Prophet Ibrahim is similar to the argument that Prophet Hud used against his people, `Ad. Allah mentioned this incident in His Book, when He said,
قَالُواْ يَهُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِى ءالِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ – إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ قَالَ إِنِّى أُشْهِدُ اللَّهِ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ – مِن دُونِهِ فَكِيدُونِى جَمِيعًا ثُمَّ لاَ تُنظِرُونِ – إِنِّى تَوَكَّلْتُ عَلَى اللَّهِ رَبِّى وَرَبِّكُمْ مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ إِنَّ رَبِّى عَلَى صِرَطٍ مُّسْتَقِيمٍ
(They said: “O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. All that we say is that some of our gods have seized you with evil.” He said: “I call Allah to witness – and bear you witness – that I am free from that which you ascribe as partners in worship with Him (Allah). So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord! There is not a moving creature but He has grasp of its forelock. Verily, my Lord is on the straight path (the truth).”) 11:53-56 Ibrahim’s statement,
وَكَيْفَ أَخَافُ مَآ أَشْرَكْتُمْ
(And how should I fear those whom you associate. ..) means, how should I fear the idols that you worship instead of Allah,
وَلاَ تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَـناً
(while you fear not that you have joined in worship with Allah things for which He has not sent down to you any Sultan.) meaning, proof, according to Ibn `Abbas and others among the Salaf. Allah said in similar Ayat;
أَمْ لَهُمْ شُرَكَاءُ شَرَعُواْ لَهُمْ مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ
(Or have they partners who have instituted for them a religion which Allah has not allowed) 42:21, and,
إِنْ هِىَ إِلاَّ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ اللَّهُ بِهَا مِن سُلْطَـنٍ
(They are but names which you have named, you and your fathers, for which Allah has sent down no authority.) 53:21 His statement,
فَأَىُّ الْفَرِيقَيْنِ أَحَقُّ بِالاٌّمْنِ إِن كُنتُمْ تَعْلَمُونَ
((So) which of the two parties has more right to be in security If you but know.) means, which of the two parties is on the truth, those who worship Him in Whose Hand is harm and benefit, or those who worship what cannot bring harm or benefit, without authority to justify worshipping them Who among these two parties has more right to be saved from Allah’s torment on the Day of Resurrection Allah said,
الَّذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ أُوْلَـئِكَ لَهُمُ الاٌّمْنُ وَهُمْ مُّهْتَدُونَ
(It is those who believe and confuse not their belief with Zulm (wrong), for them (only) there is security and they are the guided.) Therefore, those who worship Allah alone without partners, will acquire safety on the Day of Resurrection, and they are the guided ones in this life and the Hereafter.
Shirk is the Greatest Zulm (Wrong)
Al-Bukhari recorded that `Abdullah said, “When the Ayah,
وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ
(and confuse not their belief with Zulm (wrong).) was revealed, the Companions of the Prophet said, `And who among us did not commit Zulm against himself’ The Ayah,
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
(Verily! Joining others in worship with Allah is a great Zulm (wrong) indeed.) 31:13, was later revealed.” Imam Ahmad recorded that `Abdullah said, “When this Ayah was revealed,
الَّذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ
(It is those who believe and confuse not their belief with Zulm (wrong),) it was hard on the people. They said, `O Allah’s Messenger! Who among us did not commit Zulm against himself’ He said,
«إِنَّهُ لَيْسَ الَّذِي تَعْنُونَ، أَلَمْ تَسْمَعُوا مَا قَالَ الْعَبْدُ الصَّالِحُ
(It is not what you understood from it. Did you not hear what the righteous servant (Luqman) said,
يَبُنَىَّ لاَ تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
(O my son! Join not in worship others with Allah. Verily! Shirk is a great Zulm (wrong) indeed.)) 31:13. Therefore, it is about Shirk. Allah’s statement,
وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَـهَآ إِبْرَهِيمَ عَلَى قَوْمِهِ
(And that was Our proof which We gave Ibrahim against his people.) means, We directed him to proclaim Our proof against them. Mujahid and others said that `Our proof’ refers to,
وَكَيْفَ أَخَافُ مَآ أَشْرَكْتُمْ وَلاَ تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَـناً فَأَىُّ الْفَرِيقَيْنِ أَحَقُّ بِالاٌّمْنِ
(And how should I fear those whom you associate in worship with Allah (though they can neither benefit nor harm), while you fear not that you have joined in worship with Allah things for which He has not sent down to you any Sultan. (So) which of the two parties has more right to be in security) Allah has testified Ibrahim’s statement and affirmed security and guidance, saying;
الَّذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ أُوْلَـئِكَ لَهُمُ الاٌّمْنُ وَهُمْ مُّهْتَدُونَ
(It is those who believe and confuse not their belief with Zulm, for them there is security and they are the guided.) Allah said,
وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَـهَآ إِبْرَهِيمَ عَلَى قَوْمِهِ نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ
(And that was Our proof which We gave Ibrahim against his people. We raise in degrees whom We will.) And;
إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
(Certainly your Lord is All-Wise, All-Knowing.) He is All-Wise in His statements and actions, All-Knower of those whom He guides or misguides, and whether the proof was established against them or not. Allah also said,
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ – وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly! Those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them — until they see the painful torment.) 10:96-97 This is why Allah said here,
إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
(Certainly your Lord is All-Wise, All-Knowing.)
verse 84-90
Ibrahim Receives the News of Ishaq and Ya`qub During His Old Age
Allah states that after Ibrahim became old and he, and his wife, Sarah, lost hope of having children, He gave them Ishaq. The angels came to Ibrahim on their way to the people of Prophet Lut (to destroy them) and they delivered the good news of a child to Ibrahim and his wife. Ibrahim’s wife was amazed at the news,
قَالَتْ يوَيْلَتَا ءَأَلِدُ وَأَنَاْ عَجُوزٌ وَهَـذَا بَعْلِى شَيْخًا إِنَّ هَـذَا لَشَىْءٌ عَجِيبٌ – قَالُواْ أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَتُ اللَّهِ وَبَرَكَـتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَّجِيدٌ
(She said (in astonishment): “Woe unto me! Shall I bear a child while I am an old woman, and here is my husband, an old man Verily! This is a strange thing!” They said: “Do you wonder at the decree of Allah The mercy of Allah and His blessings be on you, O the family of Ibrahim. Surely, He (Allah) is All-Praiseworthy, All-Glorious.”) 11:72-73 The angels also gave them the good news that Ishaq will be a Prophet and that he will have offspring of his own. In another Ayah, Allah said;
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the good news of Ishaq a Prophet from the righteous.)37:112, which perfects this good news and completes the favor. Allah said,
بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(of Ishaq, and after him, of Ya`qub…) 11:71, meaning, this child will have another child in your lifetime, so that your eyes are comforted by him, just as your eyes will be comforted by his father. Certainly, one becomes jubilant and joyous when he becomes a grandfather, because this means that his offspring will continue to exist. It was also expected that if an elderly couple had children, due to the child’s weakness, he would have no offspring. This is why Allah delivered the good news of Ishaq and of his son Ya`qub, whose name literally means `multiplying and having offspring’. This was a reward for Ibrahim who left his people and migrated from their land so that he could worship Allah alone. Allah compensated Ibrahim with better than his people and tribe when He gave him righteous children of his own, who would follow his religion, so that his eyes would be comforted by them. In another Ayah, Allah said; a
فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ وَكُلاًّ جَعَلْنَا نَبِيّاً
(So when he turned away from them and from those whom they worshipped besides Allah, We gave him Ishaq and Ya`qub, and each one of them We made a Prophet.) 19:49 Allah said here,
وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ كُلاًّ هَدَيْنَا
(And We bestowed upon him Ishaq and Ya`qub, each of them We guided,) Allah said;
وَنُوحاً هَدَيْنَا مِن قَبْلُ
(and before him, We guided Nuh…) meaning, We guided Nuh before and gave him righteous offspring, just as We guided Ibrahim and gave him righteous children.
Qualities of Nuh and Ibrahim
Each of these two Prophets had special qualities. When Allah caused the people of the earth to drown, except those who believed in Nuh and accompanied him in the ark, Allah made the offspring of Nuh the dwellers of the earth thereafter. Ever since that occurred, the people of the earth were and still are the descendants of Nuh. As for Ibrahim, Allah did not send a Prophet after him but from his descendants. Allah said in other Ayat,
وَجَعَلْنَا فِى ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَـبَ
(And We ordained among his (Ibrahim’s) offspring prophethood and the Book.) 29:27,
وَلَقَدْ أَرْسَلْنَا نُوحاً وَإِبْرَهِيمَ وَجَعَلْنَا فِى ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَـبَ
(And indeed, We sent Nuh and Ibrahim, and placed in their offspring Prophethood and the Book.) 57:26, and,
أُولَـئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّيْنَ مِن ذُرِّيَّةِ ءادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَهِيمَ وَإِسْرَءِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَآ إِذَا تُتْلَى عَلَيْهِمْ ءايَـتُ الرَّحْمَـنِ خَرُّواْ سُجَّداً وَبُكِيّاً
(Those were they unto whom Allah bestowed His grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nuh, and of the offspring of Ibrahim and Isra’il and from among those whom We guided and chose. When the verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating and weeping.) 19:58 Allah said in this honorable Ayah here,
وَمِن ذُرِّيَّتِهِ
(and among his progeny…) meaning, We guided from among his offspring,
دَاوُودَ وَسُلَيْمَـنَ
(Dawud, Sulayman…) from the offspring of Nuh, according to Ibn Jarir. It is also possible that the Ayah refers to Ibrahim since it is about him that the blessings were originally mentioned here, although Lut is not from his offspring, for he was Ibrahim’s nephew, the son of his brother Maran, the son of Azar. It is possible to say that Lut was mentioned in Ibrahim’s offspring as a generalization. As Allah said,
أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِى قَالُواْ نَعْبُدُ إِلَـهَكَ وَإِلَـهَ آبَآئِكَ إِبْرَهِيمَ وَإِسْمَـعِيلَ وَإِسْحَـقَ إِلَـهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ
(Or were you witnesses when death approached Ya`qub When he said unto his sons, “What will you worship after me” They said, “We shall worship your God, and the God of your fathers, Ibrahim, Isma`il, Ishaq, One God, and to Him we submit.”) 2:133. Here, Isma`il was mentioned among the ascendants of Ya`qub, although he was Ya`qub’s uncle. Similarly Allah said,
فَسَجَدَ الْمَلَـئِكَةُ كُلُّهُمْ أَجْمَعُونَ – إِلاَّ إِبْلِيسَ أَبَى أَن يَكُونَ مَعَ السَّـجِدِينَ
(So the angels prostrated themselves, all of them together. Except Iblis — he refused to be among those to prostrate.) 15:30-31. Allah included Iblis in His order to the angels to prostrate, and chastised him for his opposition, all because he was similar to them in that (order), so he was considered among them in general, although he was a Jinn. Iblis was created from fire while the angels were created from light. Mentioning `Isa in the offspring of Ibrahim, or Nuh as we stated above, is proof that the grandchildren from a man’s daughter’s side are included among his offspring. `Isa is included among Ibrahim’s progeny through his mother, although `Isa did not have a father. Ibn Abi Hatim recorded that Abu Harb bin Abi Al-Aswad said, “Al-Hajjaj sent to Yahya bin Ya`mar, saying, `I was told that you claim that Al-Hasan and Al-Husayn are from the offspring of the Prophet , did you find it in the Book of Allah I read the Qur’an from beginning to end and did not find it.’ Yahya said, `Do you not read in Surat Al-An`am,
وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَـنَ
(and among his progeny Dawud, Sulayman…) until,
وَيَحْيَى وَعِيسَى
(and Yahya and `Isa…) Al-Hajjaj said, `Yes.’ Yahya said, `Is not `Isa from the offspring of Ibrahim, although he did not have a father’ Al-Hajjaj said, `You have said the truth.”‘ For example, when a man leaves behind a legacy, a trust, or gift to his “offspring” then the children of his daughters are included. But if a man gives something to his “sons”, or he leaves a trust behind for them, then that would be particular to his male children and their male children. Allah’s statement,
وَمِنْ ءابَائِهِمْ وَذُرِّيَّـتِهِمْ وَإِخْوَنِهِمْ
(And also some of their fathers and their progeny and their brethren,) 6:87, mentions that some of these Prophets’ ascendants and descendants were also guided and chosen. So Allah said,
وَاجْتَبَيْنَـهُمْ وَهَدَيْنَـهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ
(We chose them, and We guided them to a straight path.)
Shirk Eradicates the Deeds, Even the Deeds of the Messengers
Allah said next,
ذلِكَ هُدَى اللَّهِ يَهْدِى بِهِ مَن يَشَآءُ مِنْ عِبَادِهِ
(This is the guidance of Allah with which He guides whomsoever He wills of His servants.) meaning, this occurred to them by Allah’s leave and because He directed them to guidance. Allah said;
وَلَوْ أَشْرَكُواْ لَحَبِطَ عَنْهُمْ مَّا كَانُواْ يَعْمَلُونَ
(But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.) This magnifies the serious danger of Shirk and the gravity of committing it. In another Ayah, Allah said;
وَلَقَدْ أُوْحِىَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ
(And indeed it has been revealed to you, as it was to those (Allah’s Messengers) before you: “If you join others in worship with Allah, surely your deeds will be in vain.”) 39:65 `If’ here does not mean that this would ever occur, as is similar in Allah’s statement;
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(Say: “If the Most Beneficent had a son, then I am the first of Allah’s worshippers.”) 43:81, and
لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْواً لاَّتَّخَذْنَـهُ مِن لَّدُنَّآ إِن كُنَّا فَـعِلِينَ
(If We intended to take a pastime (a wife or a son, etc.) We could surely have taken it from Us, if We were going to do (that)) 21:17, and,
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(If Allah willed to take a son, He could have chosen whom He pleased out of those whom He created. But glory be to Him! He is Allah, the One, the Compelling.) 39:4 Allah said,
أُوْلَـئِكَ الَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ وَالْحُكْمَ وَالنُّبُوَّةَ
(They are those whom We gave the Book, Al-Hukm, and prophethood.) We bestowed these bounties on them, as a mercy for the servants, and out of our kindness for creation.
فَإِن يَكْفُرْ بِهَا
(But if they disbelieve therein…) in the prophethood, or the three things; the Book, the Hukm and the prophethood,
هَـؤُلاءِ
(They…) refers to the people of Makkah, according to Ibn `Abbas, Sa`id bin Al-Musayyib, Ad-Dahhak, Qatadah, As-Suddi, and others.
فَقَدْ وَكَّلْنَا بِهَا قَوْماً لَّيْسُواْ بِهَا بِكَـفِرِينَ
(then, indeed We have entrusted it to a people who are not disbelievers therein.) This Ayah means, if the Quraysh and the rest of the people of the earth – Arabs and non-Arabs, illiterate and the People of the Scripture – disbelieve in these bounties, then We have entrusted them to another people, the Muhajirun and Ansar, and those who follow their lead until the Day of Resurrection,
لَّيْسُواْ بِهَا بِكَـفِرِينَ
(who are not disbelievers therein.) They will not deny any of these favors, not even one letter. Rather, they will believe in them totally, even the parts that are not so clear to some of them. We ask Allah to make us among them by His favor, generosity and kindness. Addressing His servant and Messenger, Muhammad , Allah said;
أُوْلَـئِكَ
(They are…) the Prophets mentioned here, along with their righteous fathers, offspring and bretheren,
الَّذِينَ هَدَى اللَّهُ
(those whom Allah had guided.) meaning, they alone are the people of guidance,
فَبِهُدَاهُمُ اقْتَدِهْ
(So follow their guidance.) Imitate them. This command to the Messenger certainly applies to his Ummah, according to what he legislates and commands them. While mentioning this Ayah, Al-Bukhari recorded that Mujahid asked Ibn `Abbas, “Is there an instance where prostration is warranted in Surah Sad” Ibn `Abbas said, “Yes.” He then recited,
وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ
(…And We bestowed upon him Ishaq and Ya`qub…) until,
فَبِهُدَاهُمُ اقْتَدِهْ
(…So follow their guidance.) He commented, “He (our Prophet, Muhammad ) was among them.” In another narration, Mujahid added that Ibn `Abbas said, “Your Prophet was among those whose guidance we were commanded to follow.” Allah’s statement,
قُل لاَّ أَسْأَلُكُمْ عَلَيْهِ أَجْراً
(Say: “No reward I ask of you for this.”) means, I do not ask you for any reward for delivering the Qur’an to you, nor anything else,
إِنْ هُوَ إِلاَّ ذِكْرَى لِلْعَـلَمِينَ
(“It is only a reminder for the `Alamin (mankind and Jinns).”) so they are reminded by it and guided from blindness to clarity, from misguidance to guidance, and from disbelief to faith.