39:30 Az-Zumar (The Groups)

{ إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ } أي: كلكم لا بد أن يموت { وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ }

هذه الآية من الآيات التي استشهد بها الصديق رضي الله عنه عند موت الرسول صلى الله عليه وسلم حتى تحقق الناس موته مع قوله عز وجل "وما محمد إلا رسول قد خلت من قبله الرسل أفإن مات أو قتل انقلبتم على أعقابكم ومن ينقلب على عقبيه فلن يضر الله شيئا وسيجزي الله الشاكرين" ومعنى هذه الآية أنكم ستنقلون من هذه الدار لا محالة وستجتمعون عند الله تعالى في الدار الآخرة وتختصمون فيما أنتم فيه في الدنيا من التوحيد والشرك بين يدي الله عز وجل فيفصل بينكم ويفتح بالحق وهو الفتاح العليم فينجي المؤمنين المخلصين الموحدين ويعذب الكافرين الجاحدين المشركين المكذبين ثم إن هذه الآية وإن كان سياقها في المؤمنين والكافرين وذكر الخصومة بينهم في الدار الآخرة فإنها شاملة لكل متنازعين في الدنيا فإنه تعاد عليهم الخصومة في الدار الآخرة.

The Parable of Shirk

وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـذَا الْقُرْءَانِ مِن كُلِّ مَثَلٍ

(And indeed We have put forth for men, in this Qur'an every kind of parable) means, `We have explained things to mankind in it the Qur'an by setting forth examples and parables.'

لَعَلَّهُمْ يَتَذَكَّرُونَ

(in order that they may remember.) Because parables bring the meaning closer to people's minds. As Allah says:

ضَرَبَ لَكُمْ مَّثَلاً مِّنْ أَنفُسِكُمْ

(He sets forth for you a parable from yourselves) (30:28). meaning, `so that you may learn it from yourselves.' And Allah says:

وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ

(in Order that they may have Taqwa of Him.) (29:43).

قُرْءَاناً عَرَبِيّاً غَيْرَ ذِى عِوَجٍ

(An Arabic Qur'an, without any crookedness (therein)) means, it is in a plain Arabic tongue, with no crookedness, deviation or confusion. It is plain, clear proof. Allah has made it like this and has revealed it like this,

لَعَلَّهُمْ يَتَّقُونَ

(in order that they may have Taqwa of Him) means, in order that they may heed the warnings contained therein, and strive to attain the promises therein. Then Allah says:

ضَرَبَ اللَّهُ مَثَلاً رَّجُلاً فِيهِ شُرَكَآءُ مُتَشَـكِسُونَ

(Allah puts forth a parable: a man belonging to many partners disputing with one another,) meaning, they were disputing concerning that slave in whom they all had a share.

وَرَجُلاً سَلَماً لِّرَجُلٍ

(and a (slave) man belonging entirely to one master.) means, no one owned him except that one man.

هَلْ يَسْتَوِيَانِ مَثَلاً

(Are those two equal in comparison) meaning, they are not the same. By the same token, the idolator who worships other gods besides Allah and the sincere believer who worships none besides Allah, with no partner or associate, are not equal. What comparison can there be between them Ibn `Abbas, may Allah be pleased with him, Mujahid and others said, "This Ayah is the parable of the idolator and the sincere believer." Because this parable is so clear and obvious, Allah then says:

الْحَمْدُ للَّهِ

(All the praises and thanks be to Allah!) i.e., for establishing proof against them.

بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ

(But most of them know not. ) means, and for this reason they associate others in worship with Allah.

The fact that the Messenger of Allah ﷺ and Quraysh will die, and how They will dispute before Allah

Allah's saying;

إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ

(Verily, you will die, and verily, they (too) will die.) This is one of the Ayat which Abu Bakr As-Siddiq, may Allah be pleased with him, quoted when the Messenger of Allah ﷺ died, so that the people would realize that he had really died. Another Ayah which he quoted was:

وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ

(Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will do to Allah; and Allah will give reward to those who are grateful.)(3:144). The meaning of this Ayah is that you will certainly depart this world and be gathered before Allah in the Hereafter. You will dispute the issues of Tawhid and Shirk before Allah, things over which you disputed in this world, and He will judge between you with truth, and He is the Judge, the All-Knowing. So, He will save the sincere believers who worship Him alone, and He will punish the disbelievers who deny His Oneness and associate others in worship with Him. Although this Ayah speaks about the believers and disbelievers, and how they will dispute in the Hereafter, it also includes all disputants in this world, for their disputes will come back to them in the Hereafter. Ibn Abi Hatim, may Allah have mercy on him, recorded that Ibn Az-Zubayr, may Allah be pleased with him, said, "When the Ayah

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ

(Then, on the Day of Resurrection, you will be disputing before your Lord.) was revealed, Az-Zubayr, may Allah be pleased with him, said, `O Messenger of Allah, will we repeat our disputes' He said,

«نَعَم»

(Yes.) He (Az-Zubayr) said, `This is a very serious matter."' Ahmad recorded from Az-Zubayr bin Al-`Awwam, may Allah be pleased with him, that when this Surah was revealed to the Messenger of Allah ﷺ:

إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ

(Verily, you will die, and verily, they (too) will die. Then, on the Day of Resurrection, you will be disputing before your Lord.) Az-Zubayr, may Allah be pleased with him, said, "O Messenger of Allah, will the sins that we committed against others in this world be repeated for us" He said,

«نَعَمْ، لَيُكَرَّرَنَّ عَلَيْكُمْ حَتْى يُؤَدَّى إِلَى كُلِّ ذِي حَقَ حَقُّه»

(Yes, they will be repeated until everyone who is entitled will have his rights restored to him. ) Az-Zubayr, may Allah be pleased with him, said, "By Allah, it is a very serious matter." It was also recorded by At-Tirmidhi, who said "Hasan Sahih." `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said:

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ

(Then, on the Day of Resurrection, you will be disputing before your Lord.) means, the truthful one will dispute with the liar, the oppressed will dispute with the oppressor, the one who is guided will dispute with the one who is misguided and the weak will dispute with the arrogant. Ibn Mandah recorded in Kitab Ar-Ruh that Ibn `Abbas, may Allah be pleased with him, said, "The people will dispute on the Day of Resurrection, to the extent that the soul will dispute with the body. The soul will say to the body, `You did such and such,' and the body will say to the soul, `You told me to do it and you tempted me.' Then Allah will send an angel to judge between them, and he will say, `You two are like a man who cannot walk but can see, and a man who cannot see but can walk.' They went into a garden and the one who could not walk said to the one who was blind, `I see fruit there, but I cannot reach it.' The blind man said, `Climb on me and get it.' So he climbed on him and got it. So which of them is the wrongdoer They will say, `Both of them.' The angel will say to them, `You have passed judgement against yourselves.' The body was a means of transportation for the soul." Ibn Abi Hatim recorded that Sa`id bin Jubayr said that Ibn `Umar, may Allah be pleased with him, said, "This Ayah was revealed and we did not know what it was revealed about:

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ

(Then, on the Day of Resurrection, you will be disputing before your Lord.)" He said, "We said, what will we dispute about There is no dispute between us and the People of the Book, so what will we dispute about Until the Fitnah occurred." Then Ibn `Umar, may Allah be pleased with him, said, "This is what our Lord promised us we would dispute about." This was recorded by An-Nasa'i.

You — an address to the Prophet s — will indeed die and they too will indeed die and so there is no satisfaction to be gained from another’s death this was revealed because they kept waiting for the Prophet s to die.

Commentary

In verse 30, it was said: إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (Verily, you are to die and they are to die). The word: مَيِّتٌ (mayyit) with a doubling sound on the letter: اَلیاء (al-ya) denotes someone who will die in the future and مَیت (mait) with the letter al-ya' remaining quiescent, someone who has died. In this verse, the address is to the Holy Prophet ﷺ and it is being said to him that he too is to die and so are his friends and foes, who will also die. The objective behind the statement is to alert and persuade everyone to be concerned about the Hereafter and be ready to do everything necessary to achieve this goal. Then, as an inter-related side of the subject, the purpose is also to make it very clear that the Holy Prophet ﷺ too, despite being the most sublime among the creation and the foremost among prophets, is not exempted from death, so that people would not differ about this matter after his passing away from this mortal world (from al-Qurtubi).