Say: "Think you about all that you invoke besides Allah Show me
what have they created of the earth? Or have they a share in (the
creation of) the heavens? Bring me a scripture prior to this or some
trace of knowledge, if you are truthful!''
But those who disbelieve,
turn away from that of which they are warned.
Meaning, the disbelievers are distracted from what is intended for them. Allah
has indeed revealed to them a Book and sent to them a Messenger. Yet, they
obstinately turn away from all of that. Therefore, they will soon realize the
consequence of their behavior.
Think you about all that
you invoke besides Allah Show me what they have created of the earth?
meaning, `show me the place that they have independently created from the
... أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ...
Or have they a share in the
which means that they are not partners in anything in the heavens, nor on earth.
They do not own even the thin membrane covering a date's pit. The dominion and
control only belong to Allah, Exalted is He. `How then would you worship others
or join them as partners with Him? Who guided you to that? Who called you to
that? Did He command you to do it, or is it something that you suggested
Thus, He says,
... اِئْتُونِي بِكِتَابٍ مِّن قَبْلِ هَذَا ...
Bring me a scripture prior
meaning, `bring a book from among the Books of Allah that have been revealed to
the Prophets, that commands you to worship these idols.'
... أَوْ أَثَارَةٍ مِّنْ عِلْمٍ ...
or some trace of knowledge,
meaning, `some clear evidence justifying this way you have chosen.'
... إِن كُنتُمْ صَادِقِينَ
if you are truthful!
meaning, `you have absolutely no evidence for that -- neither textual (from
revelation) nor rational.'
For this reason, some recited it;
أَثَرَةٍ مِنْ عِلْمٍ "or something inherited
meaning, `or true knowledge that you have inherited from anyone before you.'
This is similar to Mujahid's statement when he said,
أَوْ أَثَارَةٍ مِّنْ عِلْمٍ (or some trace of
And who is more astray than
those who invokes besides Allah others who will not answer them until the Day of
Resurrection, and who are unaware of their invocations to them!
meaning, no one is more misguided than those who invoke idols instead of Allah,
asking them for things that they cannot give -- until the Day of Judgment. They
(the idols) are unaware of what he asks, they can neither hear, see, or act.
This is because they are inanimate, senseless stones.
You have taken only
idols besides Allah! The love between you is only in the life of this world. On
the Day of Resurrection, you shall disown each other and curse each other, and
your abode will be the Fire, and you shall have no helpers. (29:25)
Say: "If I have fabricated
it, still you have no power to support me against Allah. He knows best of what
you say among yourselves concerning it! Sufficient is He as a witness between me
and you! And He is the Oft--Forgiving, the Most Merciful.''
which means, `if I lie against Allah and falsely claim that He sent me when He
actually had not, then He would punish me with a severe punishment. No one on
the earth -- you or anyone else -- would then be able to protect me from Him.'
And if he made up a
false saying concerning Us, We surely would have seized him by the right hand.
Then we would have cut off his life artery. And none of you could withhold Us
from (punishing) him. (69:44-47)
Thus, Allah says here, قُلْ إِنِ افْتَرَيْتُهُ فَلَا تَمْلِكُونَ لِي مِنَ اللَّهِ
شَيْئًا هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ كَفَى بِهِ شَهِيدًا بَيْنِي
Say: "If I have fabricated it, still you have no power to support me against
Allah. He knows best of what you say among yourselves concerning it (i.e. this
Qur'an)! Sufficient is He as a witness between me and you! ''
This is a severe threat, intimidation and warning for them.
Allah then says,
... وَهُوَ الْغَفُورُ الرَّحِيمُ
And He is the
Oft-Forgiving, the Most Merciful.
This is an encouragement for them to repent and turn to Allah. It means,
`despite all of this, if you turn back and repent, Allah will accept your
repentance, pardon you, forgive you, and have mercy upon on.'
This is similar to Allah's saying in Surah Al-Furqan,
Say: "I am not a new thing
among the Messengers..."
which means, `I am not the first Messenger who ever came to the world. Rather,
Messengers came before me. Therefore, I am not an unprecedented incident that
should cause you all to reject me and doubt my being sent to you. Indeed, Allah
has sent before me all of the Prophets to various nations.'
nor do I know what will be
done with me or with you.
Ali bin Abi Talhah reported from Ibn Abbas that he said,
"It (this Ayah) was followed in revelation by,
لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ
(That Allah may forgive for you your sins of the past and future). (48:2)
Similarly, Ikrimah, Al-Hasan, and Qatadah all said that
this Ayah was abrogated by the Ayah;
لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ
(That Allah may forgive for you your sins of the past and future). (48:2)
They said that when the latter Ayah was revealed, one of the Muslims said to
Allah's Messenger, "Allah has declared what He will do for you. But what will He
do for us?' Then Allah revealed;
لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا
(That He may admit the believing men and the believing women to Gardens under
which rivers flow). (48:5)
This is what they said. That which has been confirmed in the Sahih is that the
"May you enjoy that, O Allah's Messenger! But what do we get''
So Allah revealed this Ayah.
Imam Ahmad recorded that Kharijah bin Zayd bin Thabit, reported that Umm
Al-`Ala' -- a woman from the Ansar who had given her pledge of loyalty to
Allah's Messenger -- said,
"When the Ansar drew lots regarding taking in the
Muhajirun to dwell with them, our lot was to have `Uthman bin Maz`un.
Later, `Uthman fell sick in our house, so we nursed him until he died, and we
wrapped him in his garments (for burial). Allah's Messenger then came in, and I
said, `O Abu As-Sa'ib! May Allah have mercy on you. I bear witness that Allah
has indeed honored you.'
Allah's Messenger asked,
وَمَا يُدْرِيكِ أَنَّ اللهَ تَعَالَى أَكْرَمَه
How do you know that Allah has honored him?
I said, `I do not know -- may my father and mother both be ransoms for you!'
As for him, certainty (death) has reached him from his Lord, and I surely wish
well for him. But by Allah, even though I am Allah's Messenger, I do not know
what will happen to me (after death).
I then said,
`Never will I claim a person to be pious after this.'
This incident caused me some distress, and I went to sleep thereafter. I saw in
my dream that `Uthman owned a running water spring. I went to Allah's Messenger
and told him about that. Allah's Messenger said,
That was his (good) deeds.''
Al-Bukhari recorded this Hadith but Muslim did not.
Even though I am Allah's Messenger, I do not know what will happen to him.
This and similar texts indicate that it is not allowed to declare that a
specific person will enter Jannah except for
those who were distinctly indicated by Allah or his Messenger. Examples of those
are the Ten,
-Abdullah bin `Amr
bin Haram (Jabir's father),
Recitors (of Qur'an) who were assassinated near the Well of Ma`unah,
-Zayd bin Harithah,
-and other similar
individuals, may Allah be pleased with them.
Allah then says,
... إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ ...
I only follow that which is
revealed to me,
which means, `I only follow what Allah has revealed to me of the revelation.'
... وَمَا أَنَا إِلَّا نَذِيرٌ مُّبِينٌ
and I am but a plain
meaning, `my warnings are obvious to every person with sound intellect and
reason.' And Allah knows best.
Say: "Tell me! If it was from Allah and you disbelieved it, (at
the same time), a witness from among the Children of Israel has
testified to something similar and believed while you rejected (the
إِنَّ اللَّهَ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ
Verily, Allah does not guide the wrongdoing people.
Tell me! If it was, (this
Qur'an). from Allah, and you disbelieved in it,
meaning, `what do you think that Allah will do to you if this Book that I have
come to you with is actually revealed to me from Him in order that I convey it
to you, and yet you disbelieve in it and deny it
(at the same time), a witness from among the Children of Israel has
testified to something similar,
meaning, `the previous Scriptures that were revealed to the Prophets before me
all testify to its truthfulness and authenticity. They have prophecied, well in
advance, about things similar to that which this Qur'an informs of.'
Concerning Allah's statement,
... فَآمَنَ ...
`this person who testified to its truthfulness from the Children of Israel, due
to his realization that it was the truth.'
... وَاسْتَكْبَرْتُمْ ...
while you rejected (the
`whereas you have arrogantly refused to follow it.'
"That witness believed in his Prophet and Book, while you disbelieved in your
Prophet and Book.''
Verily, Allah does not
guide the wrongdoing people.
The witness here refers to any witness in general. It includes Abdullah bin
Salam and other from them as well. For indeed, this Ayah was revealed in Makkah
before Abdullah bin Salam had accepted Islam.
Verily! Those who were
given knowledge before it -- when it is recited to them, they fall upon their
faces in prostration, and they say: "Exalted is our Lord! Truly, the promise of
our Lord has been fulfilled.'' (17:107-108)
It has been narrated from Sa`d, may Allah be pleased with him, that he said,
"I have not heard Allah's Messenger say about anyone walking on the surface of
the earth that he is of the people of Jannah
-- except for Abdullah bin Salam. Concerning him the following Ayah was
وَشَهِدَ شَاهِدٌ مِّن بَنِي إِسْرَائِيلَ عَلَى مِثْلِهِ
((at the same time), a witness from among the Children of Israel has testified
to something similar)''
This has been recorded in the Two Sahihs and An-Nasa'i.
Similarly, Ibn Abbas, may Allah be pleased with him, Mujahid, Ad-Dahhak,
Qatadah, Ikrimah, Yusuf bin Abdullah bin Salam, Hilal bin Yasaf, As-Suddi,
Ath-Thawri, Malik bin Anas and Ibn Zayd all said that this refers to Abdullah
Thus have We tried some of them with others, that they might say: "Is it these
whom Allah has favored from among us?'' (6:53)
meaning, they wonder how could those weaklings be the ones who were guided from
Thus, Allah says, لَوْ كَانَ خَيْرًا مَّا سَبَقُونَا إِلَيْهِ
(Had it been good, they (the weak and poor) would not have preceded us to it!)
Contrary to this is the position of Ahl us-Sunnah wal-Jama`ah: They say about
any act or saying that has not been reported from the Companions:
"It is an innovation. If there was any good in it, they would have preceded us
in doing it, because they have not left off any of the good characteristics
except that they hurried to perform them.''
... وَإِذْ لَمْ يَهْتَدُوا بِهِ ...
And when they have not been guided by it, (meaning, the Qur'an).
... فَسَيَقُولُونَ هَذَا إِفْكٌ قَدِيمٌ
they say: "This is an ancient falsehood!''
meaning, an old lie. They mean by this that the Qur'an has been quoted and taken
from the ancient people, thereby belittling the Qur'an and its followers. This
is clear arrogance, as Allah's Messenger said:
بَطَرُ الْحَقِّ وَغَمْطُ النَّاس
(Arrogance is) rejecting the truth and belittling the people.
After mentioning that one must confess His Oneness, worship Him with sincerity,
and remain upright in obeying Him, Allah follows that by giving instructions
regarding the parents. These appear together in many places of the Qur'an, such
as Allah's saying,
And We have enjoined on man to be dutiful and kind to his parents.
meaning, `We have commanded him to treat them well and show compassion towards
Abu Dawud At-Tayalisi recorded from Sa`d bin Abi Waqqas, may Allah be pleased
with him, that his mother said to him:
"Hasn't Allah commanded that you obey your parents Then I will not eat any food
or drink any drink until you disbelieve in Allah.''
Thus she stubbornly abstained from eating and drinking, until they had to open
her mouth with a stick. Then this Ayah was revealed, وَوَصَّيْنَا
الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا (And We have
enjoined on man to be dutiful and kind to his parents).
This was also recorded by Muslim and the Sunan compilers, except for Ibn Majah.
... حَمَلَتْهُ أُمُّهُ كُرْهًا ...
His mother bears him with
which means that the mother suffers hardship because of her child, such as
fatigue, sickness, vomiting, heaviness, distress, and other forms of hardship
that the pregnant women suffer.
... وَوَضَعَتْهُ كُرْهًا ...
And she delivers him with
meaning, she also delivers him with hardship, suffering the pains of labor and
... وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا ...
And (the period of) his
gestation and weaning is thirty months,
Ali, may Allah be pleased with him, used this Ayah along with the following two
Ayat to prove that the minimum period of pregnancy (gestation) is six months:
The mothers suckle their
children two complete years -- for those who desire to complete the term of
This is a strong and valid conclusion, and it was approved by Uthman and a
number of the Companions.
Muhammad bin Ishaq bin Yasar narrated from Ba`jah bin Abdullah Al-Juhani that;
a man from his tribe (Juhaynah) married a woman from Juhaynah. She delivered a
baby after six months. So her husband went to Uthman, may Allah be pleased with
him, and told him about that. Thus, Uthman summoned her. When she was getting
dressed, her sister started crying. She asked her:
"Why do you cry? By Allah, no one has ever approached me (for sexual relations)
of Allah's creation except him (my husband). So let Allah decree (for me) as He
When she was brought before Uthman, he commanded that she be stoned to death
Ali heard of this, came to Uthman, and said: "What are you doing?''
He (Uthman) said: "She delivered after six months! Can this ever happen?'' `
Ali, may Allah be pleased with him, said: "Don't you read the Qur'an?''
He said: "Yes, of course!''
He (Ali) then said:
`Haven't you heard Allah's saying, وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا
(and his gestation and weaning is thirty months), and; حَوْلَيْنِ
(two complete years) (2:233) (Subtracting the two numbers) we are only left with
Uthman, may Allah be pleased with him, said: "By Allah, I did not see that!
Bring the woman back.''
But they found that she had already been killed.
"By Allah, no two crows and no two eggs are more similar than that child turned
out to be to his father!
When his father saw that he said, `By Allah! This is my son without any doubt.'
Later on, Allah afflicted him with a skin abscess in his face (because of his
false accusation to his wife). It kept eating him up until he died.''
Ibn Abi Hatim related from his father that Farwah bin Abi Al-Maghra' told them
that Ali bin Mushir narrated to them from Dawud bin Abi Hind, who narrated from
Ikrimah that Ibn Abbas, may Allah be pleased with him, said,
"When a woman delivers after nine months, the baby will only need twenty-one
months of suckling. When she delivers after seven months, the baby will need
twenty-three months of suckling. When she delivers after six months, the baby
will need two full years of suckling, because Allah says, وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا حَتَّى إِذَا بَلَغَ
(and his gestation and weaning is thirty months, till when he attains full
... حَتَّى إِذَا بَلَغَ أَشُدَّهُ ...
till when he attains full
meaning, he becomes strong, youthful, and attains full ability.
... وَبَلَغَ أَرْبَعِينَ سَنَةً ...
and reaches forty years,
meaning, his complete intellect, understanding, and patience reach the level of
It has also been said that usually one will not change his ways once he reaches
the age of forty.
... قَال رَبِّ أَوْزِعْنِي ...
he says: "My Lord! Grant me
the power and ability,
Those are the ones from
whom We shall accept the best of what they did and overlook their evil deeds.
(They shall be) among the dwellers of Paradise.
meaning, those to whom applies the above description -- those who repent to
Allah, turn back to Him, and rectify their shortcomings through repentance and
seeking forgiveness - those are the ones from whom We will accept the best of
what they did and overlook their evil deeds. Many of their errors will be
forgiven and Allah will accept from them a modest amount of deeds.
فِي أَصْحَابِ الْجَنَّة
(among the dwellers of Paradise), which means that they will be among the
dwellers of Paradise. That is Allah's ruling concerning them, as He has promised
for those who repent and turn to Him.
In the previous Ayat, Allah mentions the dutiful offspring who supplicate for
their parents and treat them with kindness. He describes the success and
salvation He has prepared for them. Here He connects to that discussion the
situation of the wretched offspring who are undutiful toward their parents.
But he who says to his
parents: "Uff to you! ...''
As for the saying "Uff'' in this Ayah, it is
a general description applying to anyone who says it to his parents. Some people
claim that it was revealed about Abdur-Rahman bin Abi Bakr. But this claim is
weak and rejected, because Abdur-Rahman bin Abi Bakr embraced Islam after this
was revealed. His adherence to Islam was excellent, and he was among the best of
Al-Bukhari recorded from Yusuf bin Mahak that;
Marwan (bin Al-Hakam) was governor of Hijaz (Western Arabia), appointed by
Mu`awiyah bin Abi Sufyan. He (Marwan) delivered a speech in which he mentioned
Yazid bin Mu`awiyah and urged the people to give a pledge of allegiance after
his father. Abdur-Rahman bin Abi Bakr said something to him in response to that,
upon which Marwan commanded his men: "Arrest him!'' But he entered Aishah's
house, and they were not able to capture him. Marwan then said:
But he who says to his parents: "Uff to you!
Do you promise me that I will be raised -- when generations before me have
From behind the curtain, Aishah responded:
"Allah did not reveal any Qur'an in our regard (i.e. the children of Abu Bakr),
except for the declaration of my innocence.''
In another report recorded by An-Nasa'i, Muhammad bin Ziyad reported that;
when Mu`awiyah was soliciting people to pledge allegiance to his son, and Marwan
"This follows the tradition of Abu Bakr and `Umar.''
On hearing this, Abdur-Rahman bin Abi Bakr said: "Rather, this is the tradition
of Heraclius and Caesar.''
"This is the one about whom Allah revealed
وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَّكُمَا
(But he who says to his parents: "Uff to
When that was conveyed to A'ishah, she said:
"Marwan is lying! By Allah, that was not revealed about him. If I wish to name
the person meant by it, I could. On the other hand, Allah's Messenger placed a
curse on Marwan's father (Al- Hakam bin Abi Al-`As when Marwan was still in his
loins, so Marwan (bin Al-Hakam) is an outcome of Allah's curse.''
As for Allah's statement:
... أَتَعِدَانِنِي أَنْ أُخْرَجَ ...
Do you promise me that I
will be raised?
... وَقَدْ خَلَتْ الْقُرُونُ مِن قَبْلِي ...
when generations before me
meaning, generations of people have already passed away, and none of them has
ever returned to tell (what happened to them) .
... وَهُمَا يَسْتَغِيثَانِ اللَّهَ ...
While they invoke Allah for
meaning, they ask Allah to guide him, and they say to their son,
They are those against whom
the Word (of torment) has justified among the previous generations of Jinn and
mankind that have passed away. Verily, they are ever the losers.
This indicates that all such people will be among their likes and their peers
among the disbelievers, who will lose themselves and their families on the Day
(Those are) after He said, وَالَّذِى قَالَ (But he who says)
confirms what we have mentioned above that the latter is a general description
of a type of people including all those who fall under that description.
Al-Hasan and Qatadah both said,
"This applies to the disbelieving, sinful person who is undutiful to his parents
and who denies resurrection.''
On the Day when those who
disbelieve will be exposed to the Fire (it will be said):
"You received your good
things in the life of the world, and you took your pleasure therein...''
which means that this will be said to them by way of blame and reprimand.
The Commander of the faithful, Umar bin Al-Khattab, may Allah be pleased with
him, gave up many of the joys of food and drink and refrained from them while
"I am afraid of being like those whom Allah has reproached and condemned by
saying, أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا
وَاسْتَمْتَعْتُم بِهَا (You received your good
things in the life of the world, and you took your pleasure therein).''
Abu Mijlaz said:
"Some people will lose good deeds that they had in the worldly life, and they
will be told, أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا(You received your good
things in the life of the world).''
Today, you will be
recompensed with the torment of extreme humiliation, because you were arrogant
upon the earth without a right, and because you used to rebel against Allah's
which indicates that their punishment will be of a type comparable to their
They enjoyed themselves, were arrogant in their denial of the truth, and were
involved in sinning and disobedience. Thus, Allah punishes them with extreme
humiliation, disgrace, severe pains, continued sorrow, and positions in the
terrible depths of Hell -- may Allah protect us from all of that.
But if they turn away,
then say: "I have warned you of a thunderbolt like the thunderbolt that struck
`Ad and Thamud. (That occurred) when the Messengers had come to them from before
them and after them (saying): "Worship none but Allah.'' (41:13-14)
O `A'ishah! What would guarantee to me that they do not bring punishment Some
nations had been punished with wind. On seeing the punishment approaching them,
a nation once said: "This is a cloud bringing us rain.''
is also recorded by Al-Bukhari and Muslim.
Imam Ahmad recorded that A'ishah, may Allah be pleased with her, said that when
Allah's Messenger saw clouds on any of the horizons, he would leave whatever he
was doing -- even if he was in prayer -- and say:
اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ مَا فِيه
O Allah! I seek refuge with you from any harm that it (the cloud) contains.
If Allah removed those clouds, the Prophet would praise Allah, and if rain fell,
he would say:
O Allah! Make it pouring and beneficent.
Muslim also recorded in his Sahih from A'ishah, may Allah be pleased with her,
that when the wind blew, Allah's Messenger would say,
O Allah! I ask You of its good, the good that it contains, and the good with
which it has been sent. And I seek refuge in You from its evil, the evil that it
contains, and the evil with which it has been sent.
She added that if the sky became cloudy, his color would change; he would exit,
enter, come, and go.
When it rained, his anxiety would be relieved.
When A'ishah, may Allah be pleased with her, noticed that, she asked him about
it and he said:
O `A'ishah! It could be like what the people of `Ad
Then, when they saw it as a dense cloud approaching their valleys, they said:
"This is a cloud bringing us rain!''
We have previously mentioned the story of the destruction of the people of
`Ad in both Surah
Al-A`raf and Surah Hud. Thus, there is
no need to repeat it here; and verily Allah is worthy of all praise and
also gave them hearing, vision, and hearts. But their hearing, vision, and
hearts availed them nothing when they used to deny Allah's signs, and they were
completely encircled by that which they used to ridicule!
meaning, they were encircled by the torment and exemplary punishment that they
denied and whose occurrence they doubted.
This means, you listeners must beware of being like them lest a punishment
similar to theirs strikes you in this life and the Hereafter.
(remember) when We sent towards you a group of the Jinn, to listen to the
"They were at a place called Nakhlah while Allah's Messenger was performing the
كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً
they crowded on top of
each other to hear him. (72:19)''
Sufyan said, "They stood on top of each other like piled wool.''
Ahmad was alone in recording this.
Imam Ahmad and the famous Imam, Al-Hafiz Abu Bakr Al-Bayhaqi in his book Dala'il
An-Nubuwwah, both recorded that Ibn Abbas, may Allah be pleased with him, said,
"Allah's Messenger never recited Qur'an to the Jinns, nor did he see them.
Allah's Messenger was heading with a group of his Companions towards the `Ukaz
market. At that time, the devils had been prevented from eavesdropping on the
news of the heavens, and they were being attacked by burning flames (whenever
they tried to listen). When the devils went back to their people, they asked
them what happened to them, and they answered,
`We have been prevented from eavesdropping on the news of the heavens, and
burning flames now attack us.'
Their people told them, `You have only been prevented from eavesdropping on the
information of the heavens because of something (major) that has happened. So go
all over the earth, east and west, and see what is it that has obstructed you
from eavesdropping on the news of the heavens.'
Thus they traveled all over the earth, east and west, seeking that which had
obstructed them from eavesdropping on the news of the heavens. A group of them
went towards Tihamah, and found Allah's Messenger while he was at a place called
Nakhlah along the way to the `Ukaz market. He was leading his Companions in the
Fajr prayer. When the Jinns heard the
recitation of the Qur'an, they stopped to listen to it, and then they said:
`By Allah! This is what has prevented you from eavesdropping on the news of the
Then they returned to their people and told them:
`Our people! We certainly have heard an amazing recitation (the Qur'an), it
guides to the right path. So we have believed in it, and we will join none in
worship with our Lord.'
And when We sent toward you a group of Jinns, to listen to the
Qur'an. When they attended it, they said: "Listen quietly!'' And when it was
concluded, they returned to their people as warners. until His saying:
error. (Ayah 29-32)
Thus, this report along with the above one by Ibn Abbas, may Allah be pleased
with him, indicate that Allah's Messenger was not aware of the presence of the
Jinns at that time. They only listened to his recitation and went back to their
people. Later on, they came to him in groups, one party after another, and one
group after another.
As for Allah's saying,
... وَلَّوْا إِلَى قَوْمِهِم مُّنذِرِينَ ﴿٢٩﴾
returned to their people as warners.
It means that they went back to their people and warned them about what they
heard from Allah's Messenger.
said: "O our people! Verily, we have heard a Book sent down after Musa...''
They did not mention `Isa, peace be upon him,
because the Injil that was revealed to him
contained admonitions and exhortations, but very few permissions or
prohibitions. Thus, it was in reality like a complement to the legislation of
the Tawrah, the
Tawrah being the reference. That is why they said, "Sent down after
This is also the way that Waraqah bin Nawfal spoke when the Prophet told him
about his first meeting with Jibril, An-Namus,
peace be upon him. He said: "Very good, very good! This is (the angel) that used
to come to Musa. I wish that I was still a young man (to support you).''
... مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ ...
confirming what came before it,
meaning, the Scriptures that were revealed before it to the previous Prophets.
They then said,
... يَهْدِي إِلَى الْحَقِّ ...
guides to the truth,
means in belief and information.
... وَإِلَى طَرِيقٍ مُّسْتَقِيمٍ ﴿٣٠﴾
to the straight path. (which means, in deeds).
For verily, the Qur'an contains two things:
- information and
Its information is true, and its commandments are all just, as Allah says,
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
And the Word of Your
Lord has been fulfilled in truth and in justice. (6:115)
whosoever does not respond to Allah's Caller, he cannot escape on earth,
meaning, Allah's power encompasses him and surrounds him.
... وَلَيْسَ لَهُ مِن دُونِهِ أَولِيَاء ...
he will not have besides Allah any protectors.
meaning, no one can protect him against Allah.
... أُوْلَئِكَ فِي ضَلَالٍ مُّبِينٍ
Those are in manifest error.
This is a threat and warning.
Thus, those Jinns called their people with encouragement and warning. Because of
this, many of the Jinns took heed and came to Allah's Messenger in successive
delegations; and verily, Allah is worthy of all praise and gratitude, and Allah
Allah, Who created the heavens and the earth, and was not wearied by their
meaning, the creation of the heavens and earth did not exhaust Him.' Rather, He
commanded them: "Be,'' and they were, without any refusal or delay. They obeyed
and responded to Him with submission and fear.
Therefore be patient as did those of determination among the Messengers.
meaning, as they were patient with their people's rejection of them.
"Those of determination'' among the Messengers are Nuh, Ibrahim, Musa, `Isa and
the last of all of the Prophets, Muhammad. Allah has specifically mentioned
their names in two Ayat: Surah Al-Ahzab
(33:7) and Surah Ash-Shura (42:13).
... وَلَا تَسْتَعْجِل لَّهُمْ ...
be in no hurry for them.
which means, `do not rush the punishment for them.'
will any be destroyed except the defiantly rebellious people.
Which means that Allah does not destroy anyone except those who choose the way
of destruction. It is part of Allah's justice that He does not punish anyone
except those who deserve the punishment -- and Allah knows best.
This concludes the explanation of Surah Al-Ahqaf.
And all praise and blessings are due to Allah. Both success and protection from
faults are by His help.