ٱلْأَنْعَام ٤٧
- قُلۡ katakanlah
- أَرَءَيۡتَكُمۡ bagaimanakah pendapatmu
- إِنۡ jika
- أَتَىٰكُمۡ datang kepadamu
- عَذَابُ azab/siksaan
- ٱللَّهِ Allah
- بَغۡتَةً dengan tiba-tiba
- أَوۡ atau
- جَهۡرَةً terang-terangan
- هَلۡ apakah/tidaklah
- يُهۡلَكُ akan dibinasakan
- إِلَّا kecuali
- ٱلۡقَوۡمُ kaum
- ٱلظَّـٰلِمُونَ orang-orang yang zalim
Katakanlah (Muhammad), "Terangkanlah kepadaku jika siksaan Allah sampai kepadamu secara tiba-tiba atau terang-terangan, maka adakah yang dibinasakan (Allah) selain orang-orang yang zalim?"
(Katakanlah,) kepada mereka ("Terangkanlah kepadaku, jika datang siksaan Allah kepadamu dengan sekonyong-konyong atau terang-terangan) siang hari maupun malam hari (maka adakah yang dibinasakan Allah selain dari orang-orang yang lalim?") yakni orang-orang kafir. Atau dengan kata lain: tidak ada yang dibinasakan-Nya kecuali hanya mereka.
Tafsir Surah Al-An’am: 46-49
Katakanlah (Muhammad), "Terangkanlah kepadaku bagaimana jika Allah mencabut pendengaran dan penglihatan serta menutup hatimu, maka siapakah Tuhan selain Allah yang kuasa mengembalikannya kepadamu?" Perhatikanlah, bagaimana Kami berkali-kali memperlihatkan tanda-tanda kebesaran (Kami), tetapi mereka tetap berpaling (juga).
Katakanlah (Muhammad), "Terangkanlah kepadaku, bagaimana jika datang siksaan Allah kepadamu secara tiba-tiba atau terang-terangan, maka adakah yang dibinasakan (Allah) selain dari orang-orang yang zalim?”
Dan tidaklah Kami mengutus para rasul itu melainkan untuk memberi kabar gembira dan memberi peringatan. Barang siapa yang beriman dan bertaubat, maka tak ada kekhawatiran terhadap mereka dan tidak (pula) mereka bersedih hati.
Dan orang-orang yang mendustakan ayat-ayat Kami, mereka akan ditimpa azab disebabkan mereka selalu berbuat fasik (berbuat dosa)
Ayat 46
Allah ﷻ berfirman kepada Rasul-Nya, bahwa katakanlah kepada mereka yang mendustakan dan ingkar kepada kekuasaan Allah ﷻ: “Terangkanlah kepadaku bagaimana jika Allah mencabut pendengaran dan penglihatan kalian.” (Al-An'am: 46)
Yakni Allah mencabut nikmat tersebut dari kalian sebagaimana Dia telah memberikan nikmat kepada kalian. Seperti yang disebutkan dalam firman lain:
“Dialah Yang menciptakan kalian dan menjadikan bagi kalian pendengaran dan penglihatan.” (Al-Mulk: 23), hingga akhir ayat.
Dapat dipahami pula bahwa ungkapan ini mengandung makna larangan menggunakan pendengaran dan penglihatan menurut apa yang diperintahkan oleh syariat, karena pada firman selanjutnya disebutkan:
“Serta menutup hati kalian.” (Al-An'am: 46)
Hal yang sama disebutkan oleh firman-Nya:
“Atau siapakah yang kuasa menciptakan pendengaran dan penglihatan?” (Yunus: 31)
“Dan ketahuilah bahwa sesungguhnya Allah menghalang-halangi antara manusia dan hatinya. (Al-Anfal: 24)
Mengenai firman Allah ﷻ: “Siapakah tuhan selain Allah yang kuasa mengembalikannya kepada kalian?” (Al-An'am: 46)
Artinya, apakah ada seseorang yang dapat mengembalikan hal (nikmat) itu kepada kalian jika Allah mencabutnya dari kalian? Jelas tidak ada seorang pun yang mampu melakukannya selain Allah ﷻ. Karena itulah pada firman selanjutnya disebutkan:
“Perhatikanlah, bagaimana Kami berkali-kali memperlihatkan tanda-tanda kebesaran (Kami).” (Al-An'am: 46)
Yakni Kami terangkan, Kami jelaskan, dan Kami tafsirkan tanda-tanda tersebut yang semuanya menunjukkan bahwa tidak ada Tuhan selain Allah, dan semua yang mereka sembah selain Allah adalah salah dan sesat.
“Kemudian mereka tetap berpaling (juga).” (Al-An'am: 46)
Yaitu meskipun adanya keterangan yang jelas itu, mereka tetap menolak kebenaran dan menghalang-halangi manusia untuk mengikutinya.
Al-Aufi telah meriwayatkan dari Ibnu Abbas, bahwa makna “yasdifuuna” ialah menyimpang. Menurut Mujahid dan Qatadah adalah berpaling, sedangkan menurut As-Suddi menghambat (menghalang-halangi).
Ayat 47
Firman Allah ﷻ: “Katakanlah, ‘Terangkanlah kepadaku, bagaimana jika datang siksaan Allah kepada kalian secara tiba-tiba’.” (Al-An'am: 47)
Yakni kalian tidak merasakannya sehingga kedatangannya mengejutkan kalian.
“Atau terang-terangan.” (Al-An'am: 47)
Maksudnya, dengan jelas dan kelihatan.
“Maka adakah yang dibinasakan (Allah) selain dari orang-orang yang zalim?” (Al-An'am: 47)
Yakni sesungguhnya azab itu hanyalah menimpa orang-orang yang berbuat zalim terhadap dirinya sendiri, karena kemusyrikan mereka. Dan Allah menyelamatkan orang-orang yang tidak mempersekutukan-Nya dan yang menyembah-Nya dengan ikhlas. Maka tiada akan ketakutan yang mencekam bagi mereka dan tidak pula mereka bersedih hati. Sama halnya dengan yang disebutkan oleh firman-Nya:
“Orang-orang yang beriman dan tidak mencampuradukkan iman mereka dengan kezaliman (syirik).” (Al-An'am: 82), hingga akhir ayat.
Ayat 48
Adapun firman Allah ﷻ: “Dan tidaklah Kami mengutus para rasul itu melainkan untuk memberi kabar gembira dan memberi peringatan.” (Al-An'am: 48)
Yaitu utusan Allah menyampaikan berita gembira untuk kebaikan kepada hamba-hamba Allah yang beriman, dan memberi peringatan kepada orang-orang yang kafir terhadap azab Allah dan siksaan-siksaan-Nya.
Dalam ayat selanjutnya disebutkan: “Barang siapa yang beriman dan bertaubat.” (Al-An'am: 48)
Yakni barang siapa yang hatinya beriman kepada yang disampaikan oleh para rasul dan (bertaubat) memperbaiki amal perbuatannya dengan mengikuti petunjuk mereka.
“Maka tak ada kekhawatiran terhadap mereka.” (Al-An'am: 48)
Yaitu bila dikaitkan dengan masa depan mereka.
“Dan tidak (pula) mereka bersedih hati. (Al-An'am: 48)
Yakni bila dikaitkan dengan masa lalu mereka dan apa yang mereka tinggalkan di belakang mereka menyangkut perkara duniawi dan sebagainya. Allah-lah yang menjadi pelindung mereka dari apa yang telah mereka tinggalkan dan Allah-lah yang memelihara mereka dari masa lalunya.
Ayat 49
Kemudian Allah ﷻ berfirman: “Dan orang-orang yang mendustakan ayat-ayat Kami, mereka akan ditimpa azab disebabkan mereka selalu berbuat fasik.” (Al-An'am: 49)
Maksudnya, mereka akan mendapat azab karena kekafiran mereka terhadap apa yang telah disampaikan oleh para rasul, karena mereka menyimpang jauh dari perintah-perintah Allah, tidak mau taat kepada-Nya, selalu mengerjakan hal-hal yang dilarang dan yang diharamkan-Nya serta selalu melanggar batasan-batasan yang diharamkan-Nya.
Pada ayat sebelumnya dijelaskan ancaman siksaan Allah dengan menekankan aspek keterkejutan yaitu datang dengan tiba-tiba, maka ayat ini mengulang kembali ancaman Allah terhadap para pendurhaka disertai dengan aspek jelasnya kedatangan siksaan tersebut yaitu secara terang-terangan. Katakanlah, wahai Nabi Muhammad kepada orangorang kafir, Terangkanlah kepadaku apa yang dapat kamu lakukan dan kepada siapa kamu akan meminta pertolongan jika siksaan Allah sampai kepadamu secara tiba-tiba atau terang-terangan, pasti tidak ada satu pun yang dapat menolong, maka adakah yang dibinasakan oleh Allah selain orang-orang yang zalim' Tidak ada yang lain, karena kalau mereka tidak terus-menerus berbuat zalim pastilah Allah tidak akan menyiksa mereka Kalau pada akhirnya orang-orang yang zalim itu mendapat siksa dari Allah, seperti dijelaskan pada ayat sebelumnya, hal ini bukan karena Allah berbuat sewenang-wenang, karena telah sampai kepada mereka para rasul yang Kami utus itu yang tugas utamanya adalah untuk memberi kabar gembira bagi yang taat dan memberi peringatan bagi yang durhaka. Kalau pada akhirnya mereka memilih bersikap durhaka, maka konsekuensinya mereka mendapat siksa. Maka, barang siapa beriman dengan keimanan yang benar dan mengadakan perbaikan dengan bertobat secara sungguh-sungguh, maka tidak ada rasa takut pada mereka, yaitu tidak ada kekeruhan jiwa menyangkut sesuatu yang belum terjadi baik di dunia maupun di akhirat, dan mereka tidak bersedih hati atas sesuatu yang telah terjadi.
Kepada orang-orang yang mendustakan ayat-ayat Allah dan mengingkari seruan Rasul-rasul yang diutus kepada mereka, akan datang azab, adakalanya dengan tiba-tiba, adakalanya dengan tanda-tanda yang datang sebelum azab itu, adakalanya dapat dilihat langsung dengan mata adakalanya tidak dapat dilihat langsung, adakalanya datang di waktu siang hari dan adakalanya datang di malam hari.
Maka hendaklah orang-orang musyrik itu ingat orang-orang zalim dan orang-orang yang mengingkari seruan Rasul pasti ditimpa azab, sedangkan orang-orang yang mengikuti seruan Rasul akan dilindungi dan diselamatkan dari azab itu. Orang yang beriman tidak akan merugi, dan orang yang ingkar akan disiksa.
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“Katakanlah, ‘Bagaimana pikiran kamu jika dicabut Allah pendengaran kamu dan penglihatan kamu dan Dia materai (segel) hati kamu. Siapakah Tuhan selain Allah yang akan mengembalikannya kepada kamu?"
(pangkal ayat 46)
Bagaimana sebabnya maka telinga ini dapat mendengar? Bagaimana sebabnya maka mata ini dapat melihat? Ahli-ahli anatomi tubuh manusia mengatakan bahwa pada telinga dan mata itu ada urat-urat saraf yang sangat halus, sangat teratur sehingga dengan pertalian urat-urat itu dengan otak, telinga dapat mendengar dan mata dapat melihat.
Ahli-ahli hanya dapat menyelidiki dan mengetahui bahwa urat-urat saraf itu ada, tetapi mereka tidaklah sanggup menggantinya jika urat-urat yang amat halus itu hilang atau putus. Ilmu pengetahuan modern tentang mata telah mengetahui bahwa selaput mata seseorang yang akan mati boleh disimpan dan dimasukkan ke dalam bank mata, untuk diberikan kepada orang yang telah hilang penglihatannya. Namun, kita sudah mengetahui lebih dahulu bahwa selaput mata yang dipindahkan itu, bukan buatan dokter yang memindahkan, melainkan Allah juga yang empunya takdir. Demikian jugalah kalau jadi dimaterai atau dicap atau disegel oleh Allah sehingga tertutup, tidak dapat lagi akal budi mempertimbangkan buruk dan baik, Lihatlah orang-orang idiot atau orang dungu, pandir. Matanya cukup, telinganya mendengar, tetapi akalnya tidak berjalan. Kepalanya besar, tetapi otaknya kosong. Sekali-sekali diadakan Allah manusia semacam itu untuk menjadi i'tibar bagi manusia-manusia yang berakal bahwasanya akal dan hati untuk berpikir, bukanlah pemberian orang lain, melainkan dari Allah juga. Kalau demikian, mengapa kamu menyembah berhala atau menyembah pada yang lain? Padahal yang lain itu tidak sanggup memberimu pendengaran jika kamu tuh atau memberimu penglihatan jika matamu buta atau kabur dan tidak ada dokter yang dapat mengobati sehingga seorang pandir bisa menjadi profesor.
“Perhatikanlah, betapa Kami mengulang-ulang ayat-ayat itu. Kemudian itu, mereka pun berpaling juga."
(ujung ayat 46)
Dengan segala macam jalan, Allah Ta'aala telah menunjukkan ayat-ayat-Nya, memperli-hatkan tanda kebesaran-Nya, yang akal budi mereka tidak akan dapat menolak kebenarannya, tetapi mereka masih berpaling juga.
“Katakanlah, kabarkanlah kepadaku jika datang kepada kamu adzab Allah dengan tiba-tiba atau berterang-terang, adakah yang dibinasakan selain dari kaum yang aniaya?"
(ayat 47)
Artinya, cobalah pikirkan dan nyatakan-lah pendapat pikiranmu itu jika sekiranya adzab Allah datang dengan tiba-tiba, padahal kamu tidak menyediakan bekal untuk menghadapinya karena kamu selama ini mempersekutukan yang lain dengan Allah. Kemudian, datang adzab itu dengan tiba-tiba karena hal yang demikian bisa saja berlaku, menurut sunnatullah. Atau datang dengan berterang-terang, yaitu kelihatan lebih dahulu tanda-tandanya. Jika datang waktu yang demikian, bagaimana akalmu? Padahal kamu masih dalam mempersekutukan yang lain dengan Allah? Padahal pada saat adzab itu datang, yang akan disapubersihkan hanyalah orang yang zalim dan aniaya. Adapun orang Mukmin yang mengikut Rasul, tidaklah akan merasai adzab itu. Ke mana kamu akan lari dari ancaman adzab yang tiba-tiba atau telah terang di hadapan mata?
Di dalam ayat ini dijelaskan bahwa yang akan binasa karena adzab itu hanyalah orang-orang yang aniaya, yang zalim, yang mendurhakai Allah. Adapun bagi orang yang beriman, tidaklah akan merasai adzab itu. Kalau misalnya suatu bahaya datang gunung berapi meletus, air bah, dan banjir, gempa bumi, bahaya perang, dan sebagainya. Meskipun pada lahir kelihatan semua tertimpa, bagi orang yang beriman tidaklah bahaya itu mengguncangkan mereka. Misalnya, dua orang ditimbun lahar gunung berapi yang satu fasik dan yang satu beriman maka yang fasik akan merasai siksaan batin, sebab tidak ada kepercayaan kepada Allah dan bagi yang beriman mati yang demikian adalah mati syahid. Seumpama ketika tentara Inggris menghujankan bom dan peluru meriam di Surabaya pada bulan November 1945. Itu adalah bahaya yang datang dengan tiba-tiba. Untuk orang yang mempersekutukan yang lain dengan Allah bahaya itu adalah adzab. Namun, untuk pejuang yang mencintai tanah air yang didasarkan iman akan Allah, hal itu bukanlah adzab, melainkan fajar dari kemerdekaan. Kalau mereka mati karena dihujani bom itu, mereka merasa berbahagia.
“Dan tidaklah Kami mengutus rasul-rasul itu melainkan sebagai pembawa berita gembira dan berita ancaman."
(pangkal ayat 48)
Kedatangan Rasul ialah memberi peringatan akan kelanjutan hidup sesudah hidup yang sekarang. Kepada yang menauhidkan Allah, yang tidak menyembah Tuhan yang lain selain Allah, diberikan berita gembira oleh rasul-rasul itu bahwa surgalah tempat yang akan ditujunya kelak kalau dia mati. Adapun terhadap orang yang kafir, musyrik, durhaka kepada Allah, ialah berita ancaman. Oleh karena itu, mati itu sendiri bukanlah adzab. Semua orang, baik dia beriman maupun musyrik, akan mati. Dan banyak orang yang beriman mati terbunuh dan banyak pula orang mati sebagai biasa di tempat tidurnya. Atau keduanya mati terbunuh atau keduanya sama-sama mati di tempat tidur. Namun, sifat kematian itu tidaklah menjadi persoalan. Yang jadi persoalan, bagaimanakah aqidah seseorang ketika dia menghadapi maut. Apakah dia beriman atau adakah dia kufur.
“Maka barangsiapa yang beriman dan berbuat perbaikan, tidaklah ada ketakutan atas mereka dan tidaklah mereka akan berduka cita."
(ujung ayat 48)
Buat orang yang beriman, banjir besar yang datang menyapu negeri, gunung berapi meletus mengalirkan lahar, musuh menghujani sebuah negeri dengan bom atom atau penyakit menular menyapu rata penduduk, pendeknya adzab yang datang tiba-tiba ataupun adzab yang datang secara berhanyut-hanyut, bagi orang yang beriman semuanya itu tidaklah menyebabkan mereka takut. Bagaimana mereka akan takut? Padahal jiwa mereka telah ditujukan kepada Allah, yang dari Dia kita datang, dengan Dia kita hidup, dan kepada-Nya kita akan kembali? Dan mereka pun tidak akan berduka cita karena adzab yang mengancam di akhirat sebab mereka ada beramal. Dia tidak memisahkan di antara dua, pertama iman kedua berbuat islah (ihsan). Artinya, selalu setiap saat memperbaiki mutu amalnya sehingga layaknya dia berhadapan dengan Allah pada waktunya kelak.
“Dan orang-orang yang mendustakan ayat-ayat Kami itu akan mengenalah kepada mereka adzab dari sebab apa yang telah mereka fasik kan itu"
(ayat 49)
Orang yang tidak beriman, amal pun tidak, perbaikan diri pun tidak, melainkan tetap mendustakan perintah Allah, tidak mau percaya, masih mempersekutukan saja yang lain dengan Allah, masih saja memperturutkan perdayaan setan dan hawa nafsu; orang beginilah yang akan dikenai oleh adzab. Baik adzab kegelisahan jiwa karena dosa, kekosongan hidup, tidak mempunyai pegangan di dunia ini maupun adzab neraka di akhirat.
Dengan kedua ayat ini, lebih ditekankanlah perbedaan jiwa dari kedua golongan itu. Ayat ini dapat dihubung-hubungkan dengan ilmu-ilmu jiwa yang berkenaan dengan ketabiban. Seperti ketabiban yang berhubungan dengan semua tertimpa, bagi orang yang beriman tidaklah bahaya itu mengguncangkan mereka. Misalnya, dua orang ditimbun lahar gunung berapi yang satu fasik dan yang satu beriman maka yang fasik akan merasai siksaan batin, sebab tidak ada kepercayaan kepada Allah dan bagi yang beriman mati yang demikian adalah mati syahid. Seumpama ketika tentara Inggris menghujankan bom dan peluru meriam di Surabaya pada bulan November 1945. Itu adalah bahaya yang datang dengan tiba-tiba. Untuk orang yang mempersekutukan yang lain dengan Allah bahaya itu adalah adzab. Namun, untuk pejuang yang mencintai tanah air yang didasarkan iman akan Allah, hal itu bukanlah adzab, melainkan fajar dari kemerdekaan. Kalau mereka mati karena dihujani bom itu, mereka merasa berbahagia.
“Dan tidaklah Kami mengutus rasul-rasul itu melainkan sebagai pembawa berita gembira dan berita ancaman."
(pangkal ayat 48)
Kedatangan Rasul ialah memberi peringatan akan kelanjutan hidup sesudah hidup yang sekarang. Kepada yang menauhidkan Allah, yang tidak menyembah Tuhan yang lain selain Allah, diberikan berita gembira oleh rasul-rasul itu bahwa surgalah tempat yang akan ditujunya kelak kalau dia mati. Adapun terhadap orang yang kafir, musyrik, durhaka kepada Allah, ialah berita ancaman. Oleh karena itu, mati itu sendiri bukanlah adzab. Semua orang, baik dia beriman maupun musyrik, akan mati. Dan banyak orang yang beriman mati terbunuh dan banyak pula orang mati sebagai biasa di tempat tidurnya. Atau keduanya mati terbunuh atau keduanya sama-sama mati di tempat tidur. Namun, sifat kematian itu tidaklah menjadi persoalan. Yang jadi persoalan, bagaimanakah aqidah seseorang ketika dia menghadapi maut. Apakah dia beriman atau adakah dia kufur.
“Maka barangsiapa yang beriman dan berbuat perbaikan, tidaklah ada ketakutan atas mereka dan tidaklah mereka akan berduka cita."
(ujung ayat 48)
Buat orang yang beriman, banjir besar yang datang menyapu negeri, gunung berapi meletus mengalirkan lahar, musuh menghujani sebuah negeri dengan bom atom atau penyakit menular menyapu rata penduduk, pendeknya adzab yang datang tiba-tiba ataupun adzab yang datang secara berhanyut-hanyut, bagi orang yang beriman semuanya itu tidaklah menyebabkan mereka takut. Bagaimana mereka akan takut? Padahal jiwa mereka telah ditujukan kepada Allah, yang dari Dia kita datang, dengan Dia kita hidup, dan kepada-Nya kita akan kembali? Dan mereka pun tidak akan berduka cita karena adzab yang mengancam di akhirat sebab mereka ada beramal. Dia tidak memisahkan di antara dua, pertama iman kedua berbuat islah (ihsan). Artinya, selalu setiap saat memperbaiki mutu amalnya sehingga layaknya dia berhadapan dengan Allah pada waktunya kelak.
“Dan orang-orang yang mendustakan ayat-ayat Kami itu akan mengenalah kepada mereka adzab dari sebab apa yang telah mereka fasik kan itu"
(ayat 49)
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.
Say, to them: 'Have you considered for yourselves, if God's chastisement were to come upon you, suddenly or openly?, at night or during the day; Would any be destroyed, except the evildoing, the unbelieving, folk?' That is to say, none but these will be destroyed.
Not yet available. It requires resources to add this interpretation.
