Gabung menjadi bagian dari 4 juta+ pembelajar Al-Qur'an dari 180+ negara
Ayat
Terjemahan Per Kata
قَدۡ
sungguh
خَسِرَ
telah merugi
ٱلَّذِينَ
orang-orang yang
كَذَّبُواْ
(mereka)mendustakan
بِلِقَآءِ
dengan perumpamaan
ٱللَّهِۖ
Allah
حَتَّىٰٓ
sehingga
إِذَا
jika
جَآءَتۡهُمُ
datang kepada mereka
ٱلسَّاعَةُ
saat/kiamat
بَغۡتَةٗ
dengan tiba-tiba
قَالُواْ
mereka berkata
يَٰحَسۡرَتَنَا
Alangkah besarnya penyesalan kami
عَلَىٰ
atas
مَا
apa
فَرَّطۡنَا
kelalaian kami
فِيهَا
padanya(kiamat)
وَهُمۡ
dan mereka
يَحۡمِلُونَ
mereka memikul
أَوۡزَارَهُمۡ
beban/dosa-dosa mereka
عَلَىٰ
atas
ظُهُورِهِمۡۚ
punggung mereka
أَلَا
ingatlah
سَآءَ
amat buruk
مَا
apa
يَزِرُونَ
mereka pikul
قَدۡ
sungguh
خَسِرَ
telah merugi
ٱلَّذِينَ
orang-orang yang
كَذَّبُواْ
(mereka)mendustakan
بِلِقَآءِ
dengan perumpamaan
ٱللَّهِۖ
Allah
حَتَّىٰٓ
sehingga
إِذَا
jika
جَآءَتۡهُمُ
datang kepada mereka
ٱلسَّاعَةُ
saat/kiamat
بَغۡتَةٗ
dengan tiba-tiba
قَالُواْ
mereka berkata
يَٰحَسۡرَتَنَا
Alangkah besarnya penyesalan kami
عَلَىٰ
atas
مَا
apa
فَرَّطۡنَا
kelalaian kami
فِيهَا
padanya(kiamat)
وَهُمۡ
dan mereka
يَحۡمِلُونَ
mereka memikul
أَوۡزَارَهُمۡ
beban/dosa-dosa mereka
عَلَىٰ
atas
ظُهُورِهِمۡۚ
punggung mereka
أَلَا
ingatlah
سَآءَ
amat buruk
مَا
apa
يَزِرُونَ
mereka pikul
Terjemahan
Sungguh rugi orang-orang yang mendustakan pertemuan dengan Allah; sehingga apabila Kiamat datang kepada mereka secara tiba-tiba, mereka berkata, "Alangkah besarnya penyesalan kami terhadap kelalaian kami tentang Kiamat itu," sambil mereka memikul dosa-dosa di atas punggungnya. Alangkah buruknya apa yang mereka pikul.
Tafsir
(Sungguh telah rugilah orang-orang yang mendustakan pertemuan mereka dengan Allah) mendustakan adanya hari kebangkitan (sehingga) sebagai tanda keterlaluan mereka dalam mendustakan (apabila kiamat datang kepada mereka) yaitu hari kiamat (dengan tiba-tiba) secara mendadak (mereka berkata, "Alangkah besarnya penyesalan kami) sebagai ungkapan rasa derita yang sangat keras; dan pemakaian huruf nida atau panggilan di sini hanyalah majaz atau kiasan yang artinya sekarang saatnya telah tiba maka datanglah (terhadap kelalaian kami) kealpaan kami (tentang kiamat itu.") sewaktu di dunia (sambil mereka memikul dosa-dosa di atas punggungnya) dosa-dosa itu mendatangi mereka dalam bentuk yang paling buruk dan paling berbau kemudian dosa-dosa itu menaiki mereka. (Ingatlah, amatlah buruk) sangat jeleklah (apa yang mereka pikul itu) beban yang mereka pikul itu.
Tafsir Surat Al-An'am: 31-32
Sungguh rugilah orang-orang yang mendustakan pertemuan mereka dengan Tuhan. Sehingga apabila kiamat datang kepada mereka secara tiba-tiba, mereka berkata, “Alangkah besarnya penyesalan kami terhadap kelalaian kami tentang kiamat itu!” sambil mereka memikul dosa-dosa di atas punggungnya. Alangkah buruknya apa yang mereka pikul itu.
Dan kehidupan dunia ini, hanyalah permainan dan senda gurau belaka. Sedangkan negeri akhirat itu, sungguh lebih baik bagi orang-orang yang bertakwa. Maka tidakkah kalian memahaminya?
Ayat 31
Mereka akan kembali melakukan larangan-larangan dan mengira bahwa kehidupan hanya (sebatas) di dunia ini. Allah ﷻ berfirman, menceritakan kerugian yang dialami oleh orang-orang yang mendustakan adanya hari pertemuan dengan-Nya, kekecewaan mereka ketika di hari kiamat, datang secara tiba-tiba, dan penyesalan mereka terhadap kelalaian mereka terhadap amal saleh serta perbuatan jahat yang pernah mereka lakukan.
Hal ini digambarkan oleh firman-Nya: “Sehingga apabila kiamat datang kepada mereka dengan tiba-tiba, mereka berkata, ‘Alangkah besarnya penyesalan kami terhadap kelalaian kami tentang kiamat itu’!” (Al-An'am: 31)
Kata yang terdapat pada lafal “fiha” merujuk kepada kehidupan dunia, amal-amal saleh, dan hari akhirat, yaitu hal-hal yang berkaitan dengan hari akhirat (termasuk hari kiamat).
Firman Allah ﷻ: “Sambil mereka memikul dosa-dosa di atas punggungnya. Alangkah buruk apa yang mereka pikul itu.” (Al-An'am: 31)
“Yaziruna” artinya apa yang mereka pikul. Menurut Qatadah, itu berarti 'apa yang mereka kerjakan'.
Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami Abu Said Al-Asyaj, telah menceritakan kepada kami Abu Khalid Al-Ahmar, dari Amr ibnu Qais, dari Abu Marzuq yang mengatakan bahwa orang kafir atau orang durhaka ketika keluar dari kuburnya disambut oleh seseorang yang rupanya sangat buruk dan baunya sangat busuk.
Lalu ditanya, ''Siapakah kamu?" Ia menjawab, "Apakah kamu tidak mengenalku?" Si kafir menjawab, "Tidak, demi Allah, hanya Allah telah memburukkan mukamu dan membusukkan baumu." Lalu yang ditanya menjawab, "Aku adalah amal perbuatanmu, seperti inilah keadaanmu sewaktu di dunia, yaitu buruk dan busuk. Sekarang kemarilah kamu, aku akan menaikimu sebagai pembalasan perbuatan engkau sewaktu di dunia." Yang demikian itu disebutkan dalam firman Allah ﷻ:
“Sambil mereka memikul dosa-dosa itu di atas punggungnya.” (Al-An'am: 31), hingga akhir ayat.
Asbat telah meriwayatkan dari As-Suddi yang mengatakan bahwa seorang zalim yang dimasukkan ke dalam kuburnya akan didatangi oleh seorang lelaki yang buruk wajahnya, hitam penampilannya dan busuk baunya serta memakai pakaian yang sangat kotor, lelaki itu masuk ke dalam kubur bersamanya.
Ketika si zalim itu melihatnya, ia bertanya, "Mengapa wajahmu sangat buruk?" Dijawab, ''Demikian pula amal perbuatanmu dahulu, buruk seperti aku." Ia bertanya, "Mengapa baumu sangat busuk?" Dijawab, "Demikian pula amal perbuatanmu dahulu, busuk seperti aku." Ia bertanya, "Mengapa pakaianmu kotor?" Dijawab, "Sesungguhnya amal perbuatanmu dahulu kotor." Ia bertanya, "Siapakah kamu sebenarnya?" Dijawab, "Amal perbuatanmu." Lalu ia bersamanya di dalam kuburnya.
Ketika ia dibangkitkan pada hari kiamat, maka amalnya itu berkata kepadanya, "Sesungguhnya dahulu ketika di dunia akulah yang menggendongmu dengan semua kelezatan dan nafsu syahwat, sekarang gantian engkaulah yang menggendongku." Maka amalnya itu menaiki punggungnya, lalu orang tersebut diantarkan oleh amalnya hingga masuk ke dalam neraka. Yang demikian itu disebutkan oleh firman-Nya:
“Sambil mereka memikul dosa-dosa di atas punggungnya. Sangatlah buruk apa yang mereka pikul itu.” (Al-An' am: 31)
Ayat 32
Firman Allah ﷻ: “Dan kehidupan dunia ini hanyalah permainan dan senda gurau.” (Al-An'am: 32)
Artinya, sesungguhnya kehidupan dunia memang kebanyakannya demikian. Sedangkan (kehidupan) akhirat itu, lebih baik bagi orang-orang yang bertakwa.
“Maka tidaklah kalian memahaminya?”(Al-An'am: 32)
Allah kemudian menjelaskan bahwa sungguh rugi orang-orang yang mendustakan kebangkitan sesudah mati dan pertemuan dengan Allah di akhirat, sehingga apabila kiamat datang kepada mereka secara tiba-tiba, yang mereka anggap tidak masuk akal, mereka berkata, Alangkah besarnya penyesalan kami terhadap kelalaian kami tentang kiamat itu karena kami telah mendustakannya ketika Rasulullah dan para pelanjut misi dakwahnya memberitahukan akan terjadinya kiamat. Mereka mengatakan itu sambil mereka memikul dosa-dosa di atas punggungnya. Sungguh, alangkah buruknya apa yang mereka pikul itu, karena merupakan bukti tidak menggunakan nalar dan nurani yang jernih ketika menyikapi ajakan nabi dan rasul itu. Dan sebenarnya kalau mereka menggunakan nalar dan nurani yang jernih dalam menyikapi ajaran Al-Qur'an, mereka akan memahami bahwa kehidupan dunia ini hanyalah permainan dan senda gurau yang hanya akan bermanfaat jika digunakan untuk kehidupan di akhirat. Sedangkan negeri akhirat itu, sungguh lebih baik bagi orang-orang yang bertakwa, yaitu mereka yang beriman dan melindungi dirinya dari malapetaka dunia dan akhirat. Apakah kamu tidak memikirkan-nya secara mendalam'
Ayat ini menjelaskan tentang kerugian orang-orang kafir yang mengingkari keesaan Allah, kerasulan Muhammad dan hari kebangkitan. Mereka mendustakan pertemuan dengan Allah. Mereka tidak mendapat keuntungan seperti halnya orang-orang beriman. Keuntungan orang-orang beriman di dunia sebagai buah keuntungan misalnya, kepuasan batin, rida, ketenangan dan merasa bahagia dengan nikmat Allah dalam segala keadaan, mereka bersyukur kepada-Nya atas segala nikmat, sabar dan tabah terhadap derita. Adapun keuntungan di akhirat sebagai buah dari imannya, seperti memperoleh rida Ilahi, mengalami kemudahan dalam hisab, dan kebahagiaan surga yang tak dapat digambarkan oleh manusia.
Orang-orang kafir yang mendustakan perjumpaan dengan Allah kehilangan segala keuntungan tersebut. Mereka adalah orang-orang yang tidak percaya akan hari kebangkitan; hidup bagi mereka terbatas dalam dunia ini saja; oleh karena itu hidup mereka selalu dikejar-kejar oleh keinginan-keinginan yang tak ada batasnya dan kepentingan-kepentingan mereka yang saling bertentangan. Mereka tidak pernah mengalami kepuasan batin, ketenteraman rohani, dan rida Ilahi, bahkan mereka lebih dekat kepada setan yang membuat mereka lupa daratan. Demikianlah keadaan orang-orang kafir sampai kiamat. hari Kiamat akan datang secara mendadak, tak seorang pun yang dapat mengetahuinya. Di hari Kiamat orang kafir menyatakan penyesalannya karena mereka membatasi hidup ini pada kehidupan dunia saja sehingga mereka lalai mempersiapkan diri untuk hari Kiamat. Mereka memikul beban yang berat yakni dosa dan kesalahan mereka, dan mereka akan menerima hukuman atas dosa kesalahan itu. Beban berat yang mereka pikul pada hari Kiamat benar-benar merupakan beban yang amat buruk.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
“Sesungguhnya rugilah orang-orang yang mendustakan pertemuan dengan Allah sehingga apabila datang kepada mereka saat itu dengan sekonyong-konyong, berkatalah mereka, Wahai menyesalnya kita atas apa yang telah kita abaikan di dalam (dunia)."
(pangkal ayat 31)
Sungguh rugilah orang-orang yang tidak punya kepercayaan bahwa hidup dunia kita ini masih bersambung dan beruntung ber-labalah orang yang beriman sebab dia akan bertemu dengan hasil iman dan amal yang diamalkannya pada masa dia masih hidup yang pertama. Orang yang beriman tenang, tidak ada rasa gelisah, merasa cukup dengan yang ada, bersyukur jika ditambah dan sabar kalau berkurang, ridha kepada Allah dalam segala hal, serta merasa tenteram (thuma ninah) kalau musibah malapetaka datang menimpa. Hatinya tidak terpaut pada nikmat itu, malahan terikat kepada yang memberikan nikmat. Oleh sebab itu, sedang ada dia bersyukur, sedang tidak dia bersabar. Dia tidak merasa kesepian sebab perasaannya senantiasa berdekat dengan Allah. Dia selalu mengingat nama-Nya dengan menyebut-Nya. Adapun orang yang tidak mempunyai kepercayaan akan pertemuan dengan Allah adalah sebaliknya dari itu, dia selalu merasa hidupnya hampa.
Sungguh rugi orang yang tidak percaya bahwa sambungan dari hidup yang sekarang ini masih ada dan masih lanjut dan segala amal usaha, jerih dan payah di kala hidup yang fana ini akan dipertanggungjawabkan di hadapan Allah. Lantaran tidak ada kepercayaan yang demikian, rugilah hidupnya ini, sebab persiapannya buat hidup yang kedua kali itu sangat dia abaikan. Mereka tidak bersiap menghadapi maut sebab hati telah tertambat pada dunia. Bagaimana mereka tidak akan rugi? Maut akan datang kepada mereka dengan sekonyong-konyong, sedangkan kasih terpaut pada dunia, mati pun datang. Dan maut bagi seseorang adalah permulaan dari Kiamat. Saat dalam artinya, yang asal ialah suatu ketika. Satu saat juga berarti satu jam. Ke dalam bahasa kita pun dipakai dengan arti begitu, seperti “setelah sesaat kemudian" atau “beberapa saat saja". Kemudian, dalam bahasa agama kalimat saat itu mempunyai dua pengertian. Pertama ialah sampai saatnya, berarti sampai ajalnya atau mati dan dalam agama yang lebih umum lagi ialah bahwa saat itu berarti Kiamat. Dengan demikian, kalimat sesaat dalam ayat in, maksudnya yang utama ialah saat Kiamat. Namun, mengandung juga akan arti saat maut. Sebab, dalam suatu hadits pun ada hal tersebut, jika seorang telah mati, telah berdirilah Kiamatnya.
Ahli-ahli tafsir membagi Kiamat itu menjadi tiga macam: Kiamat shughra, yaitu saat matinya satu orang. Kiamat kubra ialah Kiamat besar, Kiamat raja, yang akan terjadi kelak kemudian hari. Dan Kiamat wustha, yaitu hancur merosotnya suatu umat atau suatu bangsa.
Terhadap ayat yang tengah kita tafsirkan ini, menurut jumhur ahli tafsir, yang dimaksud ialah Kiamat kubra. Namun, Raghib bersendiri dalam tafsirnya bahwa Kiamat yang dimaksud di sini ialah bila panggilan maut telah datang kepada seseorang dan dia tidak dapat mengelak lagi. Pada waktu itulah datang sesat, “Wahai alangkah menyesalnya aku, aku belum bersiap apa-apa."
“Sedang mereka adalah memikul dosa-dosa mereka di bahu mereka." Karena tidak percaya bahwa di seberang maut itu ada hidup lagi, bekal tak sedia, persiapan tak dibawa, dan yang diperbuat di kala hidup hanyalah dosa, tak tahu halal-haram, menghabiskan tenaga untuk yang tidak berguna, di dunia ini, amal usaha itu hanya dua macam saja. Pertama amal usaha yang baik dan saleh, berlandaskan iman yang teguh kepada Allah. Yang kedua ialah lawannya, yaitu amal usaha yang buruk dan tiada berguna. Yang ketiga tidak ada. Dengan demikian, karena persiapan amal baik tidak ada, niscaya hanya dosa buruk yang akan terbawa ke akhirat, bungkuk punggung memikulnya.
“Alangkah buruknya yang mereka pikul itu!"
(ujung ayat 31)
Alangkah buruknya orang yang berjalan berpayah-payah, terbungkuk-bungkuk, sampai mengalir keringat mulai dari dahi sampai ke seluruh bada . Keringat itu menetes sampai ke bawah, mengangkat beban yang amat berat, sedangkan isi beban itu bukanlah barang yang berfaedah melainkan beban dosa, yang mencelakakan diri sendiri. Akan dilepaskan tidak bisa sebab itu adalah perbuatan diri sendiri. Sentana dimisalkan ke dalam hidup kita sekarang ini, bagaimanalah wajah orang yang memikul dosa itu, saat di pinggir jalan orang melihat mereka terpincut-pincut kepayahan, sedangkan yang dibawa adalah dosa saja? “Beban berat" memikul dosa, tanggung jawab pada hari akhir. Sebabnya yang utama ialah karena lupa menilai keadaan dunia yang sebenarnya. Oleh karena itu, mulai dari sekarang Allah memperingatkan betapa yang sebenarnya nilai dunia yang menawan hati itu.
“Dan tidaklah kehidupan dunia itu melainkan permainan dan kelalaian."
(pangkal ayat 32)
Dunia hanya permainan atau main-main belaka. Hal yang dikatakan permainan ialah perbuatan yang tidak tentu maksudnya dan tidak jelas tujuannya, baik untuk mencari manfaat maupun untuk menolak mudharat. Seperti perbuatan kanak-kanak bermain kelereng, guli atau gundu, memanjat-manjat gembira ria, merasa senang dan gembira, atau bersorak-sorai karena mengejar kucing. Setelah itu, mereka pun bosan, dan keesokan harinya menukarnya dengan permainan baru lagi. Berangsur besar, kanak-kanak itu bertambah kuranglah permainannya, malah kian lama kian merasa malulah dia menurut umurnya kaiau masih bermain-main. Dan dunia ialah kelalaian, yaitu terpesona oleh kerja yang tidak penting sehingga terabailah yang lebih penting. Seumpama seseorang yang mestinya masuk ke dalam jabatan tempat dia bekerja pukul tujuh pagi. Namun, dia berlalal-lalai di jalan sehingga hari berjalan jua maka sampailah dia di jabatannya itu pukul sepuluh siang. Tertumpuklah pekerjaan yang harus diselesaikannya karena kelalaiannya di jalan itu. Oleh sebab itu, kalau orang tidak hati-hati menilai kehidupan ini akan habislah hidupnya itu karena main-main dan berlalal-lalai. Padahal, umur yang telah habis terbuang tidak dapat dikejar lagi.
Dimisalkan dunia dengan permainan, ialah karena mulanya dia menggirangkan, tetapi lama-lama membosankan. Lihatlah kanak-kanak bermain tadi. Kalau mereka bermain sesama mereka, agak sejam dua jam, dalam beberapa waktu saja permainan itu mereka tukar-tukar. Sebentar bercari-cari, sebentar bermain gundu, sebentar mencari capung, dan tiap-tiapnya itu tidak ada yang tetap sebab kegembiraan itu lekas membosankan. Bawalah perbandirigan pada permainan kanak-kanak itu segala kerja yang menawan hati kita di dunia ini kalau tujuannya tidak jelas. Kita misalkanlah pada permainan yang masih ada faedahnya, seumpama menonton sandiwara.
Satu adegan saja, kalau telah berlebih dari sekian menit yang ditentukan, niscaya si pe-nonton akan bosan.
Hidup main-main dan lalal-lalai inilah yang menawan orang kafir pada dunia ini, menyangka tak ada lagi hidup sesudah in. Oleh karena itu, mereka lepaskanlah tenaga untuk itu selepas-lepasnya. Kadang-kadang, mereka mengobati kesusahan hati dengan kesusahan yang lebih besar. Mereka minum arak dan tuak karena waktu meminum itu mereka merasa hilang segala kesusahan. Padahal setelah selesai minum dan habis pengaruhnya pada diri, kesusahan itu timbul lagi. Oleh sebab itu, mereka minum lagi untuk lebih susah lagi. Atau seumpama orang yang ketagihan mengisap candu. Pada waktu candu itu diisap, mereka merasa sangat puas dan senang. Enak rasanya perasaan, lega rasanya hati, dan membubung khayat ke langit, padahal bertambah lama jasmani ruhaninya, bertambah lemah dan kurus-kering, habis segala tenaga.
Lihatlah ‘OKB' (Orang Kaya Baru) yang uang berjuta-juta mengalir ke dalam kantongnya, keuntungan yang tidak dikira-kira. Karena hidup tidak mempunyai tujuan, di-hambur-hamburkannyalah harta itu sesuka hati, bermain-main dan berlalal-lalai. Lantaran itu, hilanglah tujuan hidup yang sebenarnya dari dalam rumah tangga. Si istri bertindak sendiri, si suami bertindak sendiri pula, dan pendidikan anak-anak terlantar, hari depannya gelap-gulita. Tidak ada pikiran untuk hari depan, untuk akhirat. Kemudian, timbullah dalam masyarakat dendam yang miskin terhadap yang kaya. Dan orang-orang yang hanyut dalam permainan dan kelalaian itu, akan dikejutkanlah mereka oleh maut yang datang tiba-tiba atau bahaya yang tidak mereka sangka-sangka sebab persiapan menghadapinya tidak ada. Atau mereka ditimpa malu karena anak laki-laki yang membuat durjana atau anak perempuan yang telah rusak kehormatannya atau si istri yang menaikkan laki-laki lain ke rumah sepeninggal lakinya, sedangkan si laki tidak dapat lagi menegur sebab dia pun berbuat demikian pula dengan istri orang lain. Inilah akibat dari hidup yang hanya dipusatkan pada dunia, main-main dan kelalaian. Oleh sebab itu, ayat ini memberi peringatan kepada Mukmin bahwasanya bekal hidup dunia ini hanyalah sekian zaman, masanya pendek nian. Orang yang berakal budi tidaklah terpesona oleh hidup begini. Hidup yang hanya permainan kanak-kanak. Alangkah banyaknya orang tua yang karena tidak dapat mengendalikan diri, sudah surut bermain seperti kanak-kanak.
“Dan sesungguhnya, kampung akhiratlah yang sebaik-baiknya bagi orang-orang yang bertakwa. Maka apakah kamu tidak mau berpikir?"
(ujung ayat 32)
Wishes and Hopes Do Not Help One When He Sees the Torment
Allah tells;
وَلَوْ تَرَىَ إِذْ وُقِفُواْ عَلَى النَّارِ
If you could but see when they will be held over the (Hell) Fire!
Allah mentions the condition of the disbelievers when they are made to stand before the Fire on the Day of Resurrection and witness its chains and restraints, along with seeing the horrible, momentous conditions in the Fire with their own eyes. This is when,
فَقَالُواْ يَا لَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِأيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُوْمِنِينَ
They will say:Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!
They wish that they would be sent back to the life of the world so that they could perform righteous deeds, refrain from disbelieving in the Ayat of their Lord and be among the believers.
Allah said
بَلْ بَدَا لَهُم مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ
Nay, what they had been concealing before has become manifest to them.
meaning, the disbelief, denial and rebellion that they used to hide in their hearts will then be uncovered, even though they will try to hide this fact in this life and the Hereafter.
Earlier, Allah said,
ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ
إِلاَّ أَن قَالُواْ وَاللّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ
انظُرْ كَيْفَ كَذَبُواْ عَلَى أَنفُسِهِمْ وَضَلَّ عَنْهُم مَّا كَانُواْ يَفْتَرُونَ
There will then be (left) no trial for them but to say:By Allah, our Lord, we were not those who joined others in worship with Allah. Look! How they lie against themselves! But the (lie) which they invented will disappear from them. (6:23-24)
It is also possible that the meaning here is that the disbelievers will realize the truth that they knew all along in their hearts, that is, that what the Messengers brought them in this life is true, although they used to deny his Message before their followers.
Allah said that Musa said to Fir`awn,
لَقَدْ عَلِمْتَ مَأ أَنزَلَ هَـوُلاءِ إِلاَّ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ بَصَأيِرَ
Verily, you know that these signs have clearly been sent down by none but the Lord of the heavens and the earth as eye-opening evidence. (17:102)
Allah said about Fir`awn and his people,
وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَأ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً
And they belied them (those Ayat) wrongfully and arrogantly, though they were themselves convinced thereof. (27:14)
بَلْ بَدَا لَهُم مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ
Nay, it has become manifest to them what they had been concealing before.
When this occurs, and the disbelievers ask to be returned to this life, they will not do so because they truly wish to embrace the faith. Rather, they ask to be returned to this life for fear of the torment that they are witnessing before them, as punishment for the disbelief they committed, and to try and avoid the Fire that they see before their eyes.
وَلَوْ رُدُّواْ لَعَادُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ
But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars.
meaning, they lie when they say they wish to go back to this life so that they can embrace the faith.
Allah states that even if they were sent back to the life of this world, they will again commit the disbelief and defiance that they were prohibited.
وَإِنَّهُمْ لَكَاذِبُونَ
(And indeed they are liars), in their statement that,
فَقَالُواْ يَا لَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِأيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُوْمِنِينَ
بَلْ بَدَا لَهُم مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ
وَلَوْ رُدُّواْ لَعَادُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ
Would that we were but sent back! Then we would not deny the Ayat of our Lord, and we would be of the believers!
Nay, what they had been concealing before has become manifest to them. But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars.
Therefore, they will revert to their old behavior
وَقَالُواْ إِنْ هِيَ إِلاَّ حَيَاتُنَا الدُّنْيَا
And they said:There is no life but our life of this world,
and there is no Hereafter,
وَمَا نَحْنُ بِمَبْعُوثِينَ
and never shall we be resurrected.
Allah said
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى رَبِّهِمْ
If you could but see when they will stand before their Lord!
in front of Him,
قَالَ أَلَيْسَ هَذَا بِالْحَقِّ
He will say:Is not this the truth
meaning, is not Resurrection true, contrary to what you thought,
قَالُواْ بَلَى وَرَبِّنَا
They will say:Yes, by our Lord!
قَالَ فَذُوقُواْ العَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
He will then say:So taste you the torment because you used not to believe.
and because you today denied Resurrection. Therefore, taste the torment,
أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لَا تُبْصِرُونَ
Is this magic, or do you not see! (52:15
Allah says;
قَدْ خَسِرَ الَّذِينَ كَذَّبُواْ بِلِقَاء اللّهِ
They indeed are losers who denied their meeting with Allah,
Allah describes the regret of the disbelievers when facing Him, and their disappointment at the commencement, along with their sorrow for not performing good deeds and for their evil deeds.
This is why Allah said,
حَتَّى إِذَا جَاءتْهُمُ السَّاعَةُ بَغْتَةً قَالُواْ يَا حَسْرَتَنَا عَلَى مَا فَرَّطْنَا فِيهَا
until all of a sudden, the Hour (signs of death) is upon them, and they say:Alas for us that we gave no thought to it.
`It' here refers to either the life of this world, or the affairs of the Hereafter.
Allah's statement,
وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلَا سَاء مَا يَزِرُونَ
while they will bear their burdens on their backs; and evil indeed are the burdens that they will bear!
Asbat said that As-Suddi said,
Upon entering his grave, every unjust person will meet a man with an ugly face, dark skin, awful odor, wearing dirty clothes, who will enter his grave with him. When the unjust person sees him, he will say, `How ugly is your face!'
He will reply, `So was your work, it was ugly.'
The unjust person will say, `How foul is the odor coming from you!'
He will reply, `Such was the case with your work, it stunk.'
The unjust person will say, `How dirty are your clothes!'
He will reply, `And your work too was dirty.'
The unjust person will ask, `Who are you?'
He will reply, `I am your deeds.'
So he will remain with the unjust person in his grave, and when he is resurrected on the Day of Resurrection, his companion will say to him, `In the life of the world, I used to carry you because you followed desire and lust. Today, you carry me.'
So he will ride on the unjust person's back and lead him until he enters the Fire.
So Allah said,
وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلَا سَاء مَا يَزِرُونَ
(while they will bear their burdens on their backs; and evil indeed are the burdens that they will bear!
Allah's statement
وَمَا الْحَيَاةُ الدُّنْيَا إِلاَّ لَعِبٌ وَلَهْوٌ
And the life of this world is nothing but play and amusement.
means, most of it is play and amusement,
وَلَلدَّارُ الاخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلَ تَعْقِلُونَ
But far better is the abode of the Hereafter for those who have Taqwa. Will you not then understand!
Comforting the Prophet
Allah comforts the Prophet in his grief over his people's denial and defiance of him,
قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ
We know indeed the grief which their words cause you;
meaning, We know about their denial of you and your sadness and sorrow for them.
Allah said in other Ayat,
فَلَ تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍ
So destroy not yourself in sorrow for them. (35:8)
and,
لَعَلَّكَ بَـخِعٌ نَّفْسَكَ أَلاَّ يَكُونُواْ مُوْمِنِينَ
It may be that you are going to kill yourself with grief, that they do not become believers. (26:3)
and,
فَلَعَلَّكَ بَـخِعٌ نَّفْسَكَ عَلَى ءَاثَـرِهِمْ إِن لَّمْ يُوْمِنُواْ بِهَـذَا الْحَدِيثِ أَسَفاً
Perhaps, you, would kill yourself in grief, over their footsteps (for their turning away from you), because they believe not in this narration. (18:6)
Allah's statement,
فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَكِنَّ الظَّالِمِينَ بِأيَاتِ اللّهِ يَجْحَدُونَ
it is not you that they deny, but it is the verses of Allah that the wrongdoers deny.
means, they do not accuse you of being a liar,
وَلَكِنَّ الظَّالِمِينَ بِأيَاتِ اللّهِ يَجْحَدُونَ
(but it is the Verses of Allah that the wrongdoers deny). It is only the truth that they reject and refuse.
Muhammad bin Ishaq mentioned that Az-Zuhri said that;
Abu Jahl, Abu Sufyan Sakhr bin Harb and Al-Akhnas bin Shurayq once came to listen to the Prophet reciting the Qur'an at night, but these three men were not aware of the presence of each other. So they listened to the Prophet's recitation until the morning, and then left.
They met each other on their way back and each one of them asked the others, What brought you!
So they mentioned to each other the reason why they came. They vowed not to repeat this incident so that the young men of Quraysh would not hear of what they did and imitate them.
On the second night, each one of the three came back thinking that the other two would not come because of the vows they made to each other. In the morning, they again met each other on their way back and criticized each other, vowing not to repeat what they did.
On the third night, they again went to listen to the Prophet and in the morning they again vowed not to repeat this incident.
During that day, Al-Akhnas bin Shurayq took his staff and went to Abu Sufyan bin Harb in his house saying, O Abu Hanzalah! What is your opinion concerning what you heard from Muhammad.
Abu Sufyan said, O Abu Thalabah! By Allah, I have heard some things that I recognize and know their implications. I also heard some things whose meaning and implications were unknown to me.
Al-Akhnas said, And I the same, by He Whom you swore by!
Al-Akhnas left Abu Sufyan and went to Abu Jahl and asked him, O Abu Al-Hakam! What is your opinion about what you heard from Muhammad.
Abu Jahl said, We competed with Bani Abd Manaf (the Prophet's sub tribe) and so we fed as they fed and gave away as they gave away. So, when we were neck and neck with them, just as two horses in a race, they said, `There is a Prophet from among us, to whom revelation from the heaven comes.' So how can we ever beat them at that! By Allah we will never believe in him or accept what he says.'
This is when Al-Akhnas left Abu Jahl and went away.
Allah's statement
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُواْ عَلَى مَا كُذِّبُواْ وَأُوذُواْ حَتَّى أَتَاهُمْ نَصْرُنَا
Verily, (many) Messengers were denied before you, but with patience they bore the denial, and they were hurt, till Our help reached them,
This comforts the Prophet's concern for those who denied and rejected him.
Allah also commands the Prophet to be patient, just as the mighty Messengers before him were. He also promised him victory, just as the previous Messengers were victorious and the good end was theirs, after the denial and harm their people placed on them. Then, victory came to them in this life, just as victory is theirs in the Hereafter.
Allah said,
وَلَا مُبَدِّلَ لِكَلِمَاتِ اللّهِ
and none can alter the Words of Allah.
This refers to His decision that victory in this life and the Hereafter is for His believing servants.
Allah said in other Ayat,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
And, verily, Our Word has gone forth of old for Our servants, the Messengers. That they verily would be made triumphant. And that Our hosts, they verily would be the victors. (37:171-173)
and,
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
Allah has decreed:Verily! It is I and My Messengers who shall be the victorious. Verily, Allah is All-Powerful, Almighty. (58:21)
Allah said;
وَلَقدْ جَاءكَ مِن نَّبَإِ الْمُرْسَلِينَ
Surely, there has reached you the information about the Messengers (before you).
who were given victory and prevailed over the people who rejected them. And you (O Muhammad), have a good example in them.
Allah said next
وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ
If their aversion is hard on you,
and you cannot be patient because of their aversion,
فَإِنِ اسْتَطَعْتَ أَن تَبْتَغِيَ نَفَقًا فِي الَارْضِ أَوْ سُلَّمًا فِي السَّمَاء
then if you were able to seek a tunnel in the ground or a ladder to the sky...
Ali bin Abi Talhah reported that Ibn Abbas commented,
If you were able to seek a tunnel and bring them an Ayah, or go up a ladder in the sky and bring a better Ayah than the one I (Allah) gave them, then do that.
Similar was reported from Qatadah, As-Suddi and others.
فَتَأْتِيَهُم بِأيَةٍ
so that you may bring them a sign.
Allah's statement,
وَلَوْ شَاء اللّهُ لَجَمَعَهُمْ عَلَى الْهُدَى فَلَ تَكُونَنَّ مِنَ الْجَاهِلِينَ
And had Allah willed, He could have gathered them together upon true guidance, so be not you one of the ignorant.
is similar to His statement,
وَلَوْ شَاء رَبُّكَ
لاامَنَ مَن فِي الَارْضِ كُلُّهُمْ جَمِيعًا
And had your Lord willed, those on earth would have believed, all of them together. (10:99)
Ali bin Abi Talhah reported that Ibn Abbas said about Allah's statement,
وَلَوْ شَاء اللّهُ لَجَمَعَهُمْ عَلَى الْهُدَى
(And had Allah willed, He could have gathered them together upon true guidance),
The Messenger of Allah was eager that all people believe and be guided to follow him. Allah told him that only those whose happiness Allah has written in the first Dhikr will believe.
Allah's statement
إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ
It is only those who listen, that will respond,
means, only those who hear the speech, comprehend and understand it, will accept your call, O Muhammad!
In another Ayah, Allah said;
لِّيُنذِرَ مَن كَانَ حَيّاً وَيَحِقَّ الْقَوْلُ عَلَى الْكَـفِرِينَ
That it may give warning to him who is living, and that the Word may be justified against the disbelievers. (36:70)
Allah's statement,
وَالْمَوْتَى يَبْعَثُهُمُ اللّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ
but as for the dead, Allah will raise them up, then to Him they will be returned.
refers to the disbelievers because their hearts are dead. Therefore, Allah resembled them to dead corpses as a way of mocking and belittling them, saying,
وَالْمَوْتَى يَبْعَثُهُمُ اللّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ
(but as for the dead (disbelievers), Allah will raise them up, then to Him they will be returned (for their recompense)
The Idolators Ask for a Miracle
Allah says;
وَقَالُواْ لَوْلَا نُزِّلَ عَلَيْهِ ايَةٌ مِّن رَّبِّهِ
And they said:Why is not a sign sent down to him from his Lord!
Allah states that the idolators used to proclaim, Why does not (Muhammad) bring an Ayah from his Lord, meaning, a miracle of their choice!
They would sometimes say,
لَن نُّوْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا
We shall not believe in you, until you cause a spring to gush forth from the ground for us. (17:90)
قُلْ إِنَّ اللّهَ قَادِرٌ عَلَى أَن يُنَزِّلٍ ايَةً وَلَـكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
Say:Allah is certainly able to send down a sign, but most of them know not.
Certainly, Allah is able to send an Ayah (sign). But, He decided out of His wisdom to delay that, because if He sends an Ayah of their liking and they still do not believe, this will hasten their punishment as with the previous nations.
Allah said in other Ayat,
وَمَا مَنَعَنَأ أَن نُّرْسِلَ بِالاٌّيَـتِ إِلاَّ أَن كَذَّبَ بِهَا الاٌّوَّلُونَ وَءَاتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُواْ بِهَا وَمَا نُرْسِلُ بِالاٌّيَـتِ إِلاَّ تَخْوِيفًا
And nothing stops Us from sending the Ayat but that the people of old denied them. And We sent the she-camel to Thamud as a clear sign, but they did her wrong. And We sent not the signs except to warn, and to make them afraid (of destruction). (17:59)
and,
إِن نَّشَأْ نُنَزِّلْ عَلَيْهِمْ مِّنَ السَّمَأءِ ءَايَةً فَظَلَّتْ أَعْنَـقُهُمْ لَهَا خَـضِعِينَ
If We will, We could send down to them from the heaven a sign, to which they would bend their necks in humility. (26:4)
The Meaning of Umam
Allah said
وَمَا مِن دَابَّةٍ فِي الَارْضِ وَلَا طَايِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَالُكُم
There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are Umam like you.
Mujahid commented,
Meaning, various species that have distinct names.
Qatadah said,
Birds are an Ummah, humans are an Ummah and the Jinns are an Ummah.
As-Suddi said that,
إِلاَّ أُمَمٌ أَمْثَالُكُم
(but are Umam like you) means,
creations (or species).
Allah's statement,
مَّا فَرَّطْنَا فِي الكِتَابِ مِن شَيْءٍ
We have neglected nothing in the Book,
means, the knowledge about all things is with Allah, and He never forgets any of His creatures, nor their sustenance, nor their affairs, whether these creatures live in the sea or on land.
In another Ayah, Allah said;
وَمَا مِن دَابَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ
And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterus, grave, etc.). All is in a Clear Book. (11:6)
there is a record of their names, numbers, movements, and lack of movement.
In another Ayah, Allah said;
وَكَأَيِّن مِّن دَابَّةٍ لاَّ تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ وَهُوَ السَّمِيعُ الْعَلِيمُ
And so many a moving creature there is, that carries not its own provision! Allah provides for it and for you. And He is the All-Hearer, the All-Knower. (29:60)
ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ
then unto their Lord they (all) shall be gathered.
Ibn Abi Hatim reported that Ibn Abbas said about the Ayah,
Death gathers them.
It was also said that the Day of Resurrection gathers them, for in another Ayah, Allah said;
وَإِذَا الْوُحُوشُ حُشِرَتْ
And when the wild beasts shall be gathered together. (81:5)
Abdur-Razzaq recorded that Abu Hurayrah said about Allah's statement,
إِلاَّ أُمَمٌ أَمْثَالُكُم
مَّا فَرَّطْنَا فِي الكِتَابِ مِن شَيْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ
(but are Umam like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered),
All creatures will be gathered on the Day of Resurrection, the beasts, birds and all others. Allah's justice will be so perfect, that the un-horned sheep will receive retribution from the horned sheep. Allah will then command them, `Be dust!' This is when the disbeliever will say,
يَا لَيْتَنِي كُنتُ تُرَابًا
(Woe to me! Would that I were dust!) (78:40)
And this was reported from the Prophet in the Hadith about the Trumpet.
The Disbelievers will be Deaf and Mute in Darkness
Allah said
وَالَّذِينَ كَذَّبُواْ بِأيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ
Those who reject Our Ayat are deaf and dumb in darkness.
due to their ignorance, little knowledge and minute comprehension. Their example is that of the deaf-mute who cannot hear nor speak, as well as being blinded by darkness. Therefore, how can such a person find guidance to the path or change the condition he is in
Allah said in other Ayat,
مَثَلُهُمْ كَمَثَلِ الَّذِى اسْتَوْقَدَ نَاراً فَلَمَّأ أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَـتٍ لاَّ يُبْصِرُونَ
صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لَا يَرْجِعُونَ
Their parable is that of one who kindled a fire; then, when it illuminated all around him, Allah took away their light and left them in darkness. (So) they could not see. They are deaf, dumb, and blind, so they return not (to the right path). (2:17-18)
and,
أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَـهُ مَوْجٌ مِّن فَوْقِهِ مَوْجٌ مِّن فَوْقِهِ سَحَابٌ ظُلُمَـتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا وَمَن لَّمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَمَا لَهُ مِن نُورٍ
Or like the darkness in a vast deep sea, overwhelmed with a great wave topped by a great wave, topped by dark clouds, darkness, one above another, if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. (24:40)
This is why Allah said here,
مَن يَشَإِ اللّهُ يُضْلِلْهُ وَمَن يَشَأْ يَجْعَلْهُ عَلَى صِرَاطٍ مُّسْتَقِيمٍ
Allah sends astray whom He wills and He guides on the straight path whom He wills.
for He does what He wills with His creatures
The Idolators Call On Allah Alone During Torment and Distress
Allah states that He does what He wills with His creatures and none can resist His decision or avert what He decrees for them. He is the One Who has no partners, Who accepts the supplication from whomever He wills.
Allah said,
قُلْ أَرَأَيْتُكُم إِنْ أَتَاكُمْ عَذَابُ اللّهِ أَوْ أَتَتْكُمُ السَّاعَةُ
أَغَيْرَ اللّهِ تَدْعُونَ إِن كُنتُمْ صَادِقِينَ
Say:Tell me if Allah's torment comes upon you, or the Hour comes upon you, would you then call upon any one other than Allah! (Reply) if you are truthful!
This means, you -- disbelievers -- will not call other than Allah in this case, because you know that none except He is able to remove the affliction.
إِن
كُنتُمْ صَادِقِينَ
(if you are truthful) by taking gods besides Him.
Allah said,
بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَاء
وَتَنسَوْنَ مَا تُشْرِكُونَ
Nay! To Him alone you call, and, if He willed, He would remove that (distress) for which you call upon Him, and you forget at that time whatever partners you joined with Him (in worship)!
for in times of necessity, you only call on Allah and forget your idols and false deities.
In another Ayah, Allah said;
وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَا إِيَّاهُ
And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him (Allah). (17:67)
Allah said
وَلَقَدْ أَرْسَلنَأ إِلَى أُمَمٍ مِّن قَبْلِكَ
فَأَخَذْنَاهُمْ بِالْبَأْسَاء
Verily, We sent (Messengers) to many nations before you. And We seized them with extreme poverty...
That is, loss of wealth and diminished provisions,
وَالضَّرَّاء
and loss of health,
various illnesses, diseases and pain,
لَعَلَّهُمْ يَتَضَرَّعُونَ
so that they might believe with humility.
and call Allah and supplicate to Him with humbleness and humility.
Allah said
فَلَوْلا إِذْ جَاءهُمْ بَأْسُنَا تَضَرَّعُواْ
When Our torment reached them, why then did they not believe with humility,
Meaning:Why do they not believe and humble themselves before Us when We test them with disaster!'
وَلَـكِن قَسَتْ قُلُوبُهُمْ
But their hearts became hardened,
for their hearts are not soft or humble,
وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُواْ يَعْمَلُونَ
and Shaytan made fair-seeming to them that which they used to do.
That is, Shirk, defiance and rebellion
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ
So, when they forgot (the warning) with which they had been reminded,
by ignoring and turning away from it,
.
فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ
We opened to them the gates of everything,
Meaning:`We opened the gates of provisions for them from wherever they wished, so that We deceive them.'
We seek refuge with Allah from such an end.
This is why Allah said,
حَتَّى إِذَا فَرِحُواْ بِمَا أُوتُواْ
until in the midst of their enjoyment in that which they were given,
such as wealth, children and provisions,
أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ
all of a sudden, We took them to punishment and lo! They were plunged into destruction with deep regrets and sorrows.
They have no hope for any type of good thing.
Al-Hasan Al-Basri said,
Whomever Allah gives provision and he thinks that Allah is not testing him, has no wisdom. Whomever has little provision and thinks that Allah will not look at (provide for) him, has no wisdom.
He then recited the Ayah,
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّى إِذَا فَرِحُواْ بِمَا أُوتُواْ أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ
So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows.
He added,
By the Lord of the Ka`bah! Allah deceived these people, when He gave them what they wished, and then they were punished.
Ibn Abi Hatim recorded this statement.
Allah's statement,
فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُواْ
وَالْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ
So the roots of the people who did wrong were cut off. And all the praises and thanks be to Allah, the Lord of the all that exists
Allah said to His Messenger,
قُلْ
say,
O Muhammad, to those rebellious liars,
أَرَأَيْتُمْ إِنْ أَخَذَ اللّهُ سَمْعَكُمْ وَأَبْصَارَكُمْ
Tell me, if Allah took away your hearing and your sight.
just as He gave these senses to you.
In another Ayah, Allah said;
هُوَ الَّذِى أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالاٌّبْصَـرَ
It is He Who has created you, and endowed you with hearing, seeing. (67:23)
The Ayah above might also mean that Allah will not allow the disbelievers to benefit from these senses in religious terms. This is why He said next,
وَخَتَمَ عَلَى قُلُوبِكُم
and sealed up your hearts,.
He also said in other Ayat,
أَمَّن يَمْلِكُ السَّمْعَ والاٌّبْصَـرَ
Or who owns hearing and sight! (10:31)
and,
وَاعْلَمُواْ أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ
And know that Allah comes in between a person and his heart.
Allah said;
مَّنْ إِلَـهٌ غَيْرُ اللّهِ يَأْتِيكُم بِهِ
Is there a god other than Allah who could restore them to you!
Meaning, is there anyone except Allah who is able to give you back these senses if Allah took them from you! Only Allah is able to do so, and this is why He said here,
انظُرْ كَيْفَ نُصَرِّفُ الايَاتِ
See how variously We explain the Ayat,
and make them plain and clear, testifying to Allah's Oneness in lordship and that those worshipped besides Him are all false and unworthy.
ثُمَّ هُمْ يَصْدِفُونَ
yet they turn aside.
After this explanation, they still turn away from the truth and hinder people from following it.
Allah's statement
قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللّهِ بَغْتَةً
Say:Tell me, if the punishment of Allah comes to you suddenly...
means, while you are unaware -- or during the night -- striking you all of a sudden,
أَوْ جَهْرَةً
or openly
during the day, or publicly,
هَلْ يُهْلَكُ إِلاَّ الْقَوْمُ الظَّالِمُونَ
will any be destroyed except the wrongdoing people.
This torment only strikes those who commit injustice against themselves by associating others with Allah, while those who worship Allah alone without partners will be saved from it, and they will have no fear or sorrow.
In another Ayah, Allah said;
الَّذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ
It is those who believe and confuse not their belief with Zulm, (wrong or Shirk). (6:82)
Allah's statement
وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلاَّ مُبَشِّرِينَ وَمُنذِرِينَ
And We send not the Messengers but as bearers of glad tidings and as warners.
means, the Messengers bring good news to Allah's servants, as well as, command all that is good and righteous. They also warn those who disbelieve in Allah of His anger and of all types of torment.
Allah said,
فَمَنْ امَنَ وَأَصْلَحَ
So whosoever believes and does righteous good deeds,
meaning, whoever believes in his heart with what the Messengers were sent with and makes his works righteous by imitating them;
فَلَ خَوْفٌ عَلَيْهِمْ
upon such shall come no fear,
concerning the future,
وَلَا هُمْ يَحْزَنُونَ
nor shall they grieve.
about what they missed in the past and left behind them in this world. Certainly, Allah will be the Wali and Protector over what they left behind.
Allah said next,
وَالَّذِينَ كَذَّبُواْ بِأيَاتِنَا يَمَسُّهُمُ الْعَذَابُ بِمَا كَانُواْ يَفْسُقُونَ
But those who reject Our Ayat, the torment will strike them for their rebelling.
The torment will strike them because of disbelieving in the Message of the Messengers, defying Allah's commands, committing what He prohibited and transgressing His set limits.
They indeed are losers who deny the encounter with God, through resurrection, until (hattaa is purposive to expose the [extent of their] mendacity) when the Hour, the Resurrection, comes upon them suddenly, they shall say, 'Alas for us (yaa hasratanaa, 'O grief of ours', expresses extreme suffering, the [vocative] call to which is figurative, meaning 'Now is the time for you [O grief], so come forth!') that we neglected it!', the worldly life. On their backs they shall be bearing their burdens, so that these come to them at the Resurrection in the vilest of forms and with the most putrid of smells, and they ride them. Ah, evil is that, burden of theirs, which they bear!
About the sentence: وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ (And they shall be carrying their burdens) in verse 31, it appears in Hadith narrations that, on the day of Qiyamah, the deeds of good people will become their ride while the evil deeds of evil people will be placed like a burden on their heads.
Noteworthy here is that disbelievers and sinners will do everything possible to save their skins on the fateful day of Resurrection. They will be nervous and confused. Sometimes they would hide behind false swearing. At others, they would wish to be returned to the world of their earlier experience. But, none of them will say: Now, we have believed and now we shall be doing nothing but what is good - because they would have seen reality and seen it very clearly - that the phase of Akhirah, the Hereafter, is not the Venue of Deeds (Dar al-Amal), and that the soundness of 'Iman (faith) depends on its being ` bil-ghayb,' that is, without having the need to see what is Unseen. Confirming what has been seen is simply acting in line with what has been personally seen. It is not what the attestation to the truth of Allah and His Messenger is. So, let us be very clear that working for the pleasure of Allah Ta` ala, earning its fruits in the form of the promised state of everlasting bliss, hoping to be blessed with Paradise in the Hereafter, and having a good life of peace and tranquility right here are things which can be achieved only (repeat, only) through the life of the present world, neither before, nor after - for it is not possible to achieve these in the universe of spirits (arwah) before it, nor is it possible to achieve it in the domain of the Hereafter, after the world of our experience is no more there.
The Present Life is a Great Blessing: Invest Wisely, and Prosper
Now we can see that the life of this world is a great blessing, and certainly an asset of unmatched value. (To borrow the terminology of modern investors, ` with such chips in one's hands, who would not go for such a deal of deals?' - Tr.). So, this life is an opportunity which must be taken seriously. That is why suicide is forbidden as Harm in Islam, and equally prohibited is praying for death, even the making of a wish to die. This is so because it shows ingratitude for a great blessing of Allah Ta’ ala.
Also clarified here is the basis on which worldly life has been characterized as game and fun in the last verse (32) here, as well as in several other verses of the Qur'an, or in many Ahadith which condemn worldly life. There, by worldly life what is censured is the time of life which is spent being heedless to the thought and concern of Allah Ta` ala. Otherwise, no wealth of the world is equal in worth to the time one spends in remembering Allah and doing what He has commanded us to do. This is also confirmed by a Hadith which says:
اَلدُّنیَا مَلعُونُ مَّا فِیھا اِلَّا ذِکرُ اللہِ اَو عَالِم اَو مُتَعَلِّمُ
Dunya is cursed and cursed is what is in it, except the Dhikr (Remembrance) of Allah, or ` Alim (a knowledgeable person) or a student.
If seen closely, a teacher (of religion) and a student (of religion) are included under the Dhikr (Remembrance) of Allah because 'Ilm' means the knowledge which becomes the cause of the pleasure of Allah. So, the learning and teaching of such an ` Ilm are both included under Dhikrullah. In fact, according to the clarification of Imam al-Jazri, everything done in this world which is done in conformity with obedience to Allah, that is, in accordance with the injunctions of the Shari'ah, is all included under the Dhikr of Allah. This tells us that everything necessary that must be done in this life of the world, all permissible ways of earning one's livelihood, and the fulfillment of other needs which are not beyond the limits set by the Shari'ah, shall all be considered as being included under the Dhikr of Allah. In fact, the fulfillment of the rights of family, relatives and friends, neighbours and guests and others has been identified as an act of Sadaqah (charity) and 'Ibadah (worship of Allah).
To recapitulate, it can be said that, there is nothing in this world more worthy of Allah's favour than اِطاعہ ` Ita` ah (obedience to Him) and Dhikr (remembrance of Him). Then, the dearest and the worthiest possession man has is his time of life in this world. And we know that this time is limited. And no one knows exactly how long his or her life is, seventy years or seventy hours, or no more than the span of a breath. On the other hand, we know that the pleasure of Allah which is the only guarantee of a good life, here and there, can be acquired only within the limits of our life in this world. Now, every human being, whom Allah has blessed with sense and vision, can decide it for himself how he is going to spend these limited moments and hours of his life, and in what. No doubt, common sense would demand that this precious time should mostly be spent in what would meet the pleasure of Allah. As for chores which are necessary to hold this life together, they should be taken to as needed.
In a Hadith, the Holy Prophet ﷺ has said:
اَلکَیِّسُ مَن دَانَ نَفسَہُ وَرَضِیَ بِالکَافِ وَ عَمِلَ لِمَا بَعدَ المَوتِ
Wise is he who controls his self, and stays pleased with minimal resources, and devotes his deeds for what is after death.
