39:41 Az-Zumar (The Groups)

يخبر تعالى أنه أنزل على رسوله الكتاب المشتمل على الحق، في أخباره وأوامره ونواهيه، الذي هو مادة الهداية، وبلاغ لمن أراد الوصول إلى اللّه وإلى دار كرامته، وأنه قامت به الحجة على العالمين.{ فَمَنِ اهْتَدَى } بنوره واتبع أوامره فإن نفع ذلك يعود إلى نفسه { وَمَنْ ضَلَّ } بعدما تبين له الهدى { فَإِنَّمَا يَضِلُّ عَلَيْهَا } لا يضر اللّه شيئا. { وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ } تحفظ عليهم أعمالهم وتحاسبهم عليها، وتجبرهم على ما تشاء، وإنما أنت مبلغ تؤدي إليهم ما أمرت به.

يقول تعالى مخاطبا رسوله محمدا صلى الله عليه وسلم "إنا أنزلنا عليك الكتاب" يعني القرآن "للناس بالحق" أي لجميع الخلق من الإنس والجن لتنذرهم به "فمن اهتدى فلنفسه" أي فإنما يعود نفع ذلك إلى نفسه "ومن ضل فإنما يضل عليها" أي إنما يرجع وبال ذلك على نفسه "وما أنت عليهم بوكيل" أي بموكل أن يهتدوا "إنما أنت نذير والله على كل شيء وكيل" "إنما عليك البلاغ وعلينا الحساب".

إِنَّآ أَنزَلْنَا عَلَيْكَ الْكِتَـبَ

(Verily, We have sent down to you the Book) meaning, the Qur'an.

لِلنَّـاسِ بِالْحَق

(for mankind in truth.) means, for all of creation, mankind and Jinn, so that he may warn them therewith.

فَـمَنِ اهْتَـدَى فَلِنَفْسِهِ

(So, whosoever accepts the guidance, it is only for himself;) means, the benefit of that will return to him.

وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا

(and whosoever goes astray, he goes astray only for his (own) loss.) means, the consequences of that will return to him.

وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍ

(And you are not a trustee over them. ) means, `you are not responsible for guiding them.'

إِنَّمَآ أَنتَ نَذِيرٌ وَاللَّهُ عَلَى كُلِّ شَىْءٍ وَكِيلٌ

(But you are only a warner. And Allah is a Trustee over all things) (11:12).

فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ

(your duty is only to convey and on Us is the reckoning) (13:40).

Allah is the One Who causes Death and gives Life

Then Allah tells us that He is in control of all things and does as He wills. He causes men to die (the "greater death") when He sends the angels to take men's souls from their bodies, and He causes them to "die a lesser death" when they sleep. Allah says:

وَهُوَ الَّذِى يَتَوَفَّـكُم بِالَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَى أَجَلٌ مّسَمًّى ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ - وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ

(It is He, Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day, then He raises (wakes) you up again that a term appointed be fulfilled, then (in the end) unto Him will be your return. Then He will inform you of that which you used to do. He is the Irresistible, over His servants, and He sends guardians (angels guarding and writing all of one's good and bad deeds) over you, until when death approaches one of you, Our messengers (angels) take his soul, and they never neglect their duty.)(6:60-61). Here Allah mentions the two deaths, the lesser death then the greater death after it; in the Ayah above (39: 42), He mentions the greater then the lesser. Allah says:

اللَّهُ يَتَوَفَّى الاٌّنفُسَ حِينَ مِوْتِـهَا وَالَّتِى لَمْ تَمُتْ فِى مَنَامِـهَا فَيُمْسِكُ الَّتِى قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الاٍّخْرَى إِلَى أَجَلٍ مُّسَمًّى

(It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed.) This indicates that they the souls meet in the higher realm, as was stated in the Hadith attributed to the Prophet which was narrated by Ibn Mandah and others. In the Two Sahihs of Al-Bukhari and Muslim, it is reported that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:

«إِذَا أَوَى أَحَدُكُمْ إِلى فِرَاشِهِ فَلْيَنْفُضْهُ بِدَاخِلَةِ إِزَارِهِ، فَإِنَّهُ لَا يَدْرِي مَا خَلَفَهُ عَلَيْهِ، ثُمَّ لِيَقُلْ: بِاسْمِكَ رَبِّي وَضَعْتُ جَنْبِي، وَبِكَ أَرْفَعُهُ، إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا، وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِين»

(When anyone of you goes to bed, let him brush down the bed with his garment, for he does not know what has come on his bed since he left it. Then let him say, "In Your Name, O Lord, I lay down my side and in Your Name I raise it up; if You take my soul, have mercy on it, and if You send it back, protect it with that which You protect Your righteous servants.")

فَيُمْسِكُ الَّتِى قَضَى عَلَيْهَا الْمَوْتَ

(He keeps those (souls) for which He has ordained death) means, those which have died, and He returns the others back for an appointed term. As-Suddi said, "For the rest of their lives." Ibn `Abbas, may Allah be pleased with him, said, "He keeps the souls of the dead and sends back the souls of the living, and He does not make any mistakes.

إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

(Verily, in this are signs for a people who think deeply.)

Truly We have revealed the Book to you for the sake of mankind with the truth bi’l-haqqi is semantically connected to anzalnā ‘We have revealed’. So whoever is guided then it his being guided is for the sake of his own soul and whoever goes astray goes astray only to the detriment thereof. And you are not meant to be a guardian over them and so compel them to embrace guidance.

Commentary

In the first verse (36), it was said: أَلَيْسَ اللَّـهُ بِكَافٍ عَبْدَهُ (Is Allah not sufficient for (the protection of) His slave?). This verse was revealed in the background of an event. The disbelievers had threatened the Holy Prophet ﷺ and his noble Sahabah by saying that, should they act irreverently against their idols, they would never escape the curse of these idols, something very lethal to face. In reply, they were told: Is Allah not sufficient for His slave?

Therefore, some commentators have taken: عَبْدَه (abdahu: His slave) here to mean a particular slave of Allah, that is, the Holy Prophet ﷺ . Maulana Ashraf ` Ali Thanavi (رح) ، a summary of whose Tafsir appears in the original edition of Ma’ ariful-Qur'an, has also opted for this very Tafsir. Then there are other commentators who have taken abd or slave in its general sense. Another qira'ah (rendition) of this verse as: عِبَادہ (` ibadihi: His slaves) supports this position. And as for the subject itself, it is, after all, general in the sense that Allah Ta’ ala is sufficient for everyone among His slaves.

A lesson, and a good counsel

In verse 36, it was said: وَيُخَوِّفُونَكَ بِالَّذِينَ مِن دُونِهِ (And they are frightening you of those [ false gods whom they worship ] other than Him.), that is, 'the disbelievers frighten you with the displeasure of their false objects of worship'. Readers of this verse generally tend to pass by it thinking that it is talking about a particular event that relates to the threats of disbelievers and to the blessed person of the Holy Prophet t, hence they would not exert enough to find out the guidance that it has for us. Although, it is an open fact that anyone who threatens a Muslim on the ground that, should he not do such and such haram act or sin, his superiors at whose mercy he is, will be displeased with him, and may even hurt him is also included under this verse, even if the person giving a threat is a Muslim, and the person he is being threatened of is also no one else but a Muslim, virtually Muslims on both sides. And these are terrible times for all. This happens all over the world, in most jobs they do. They have to face a dilemma. Are they willing and ready to contravene the Divine laws (they are bound with)? Or else, are they prepared to become targets of the wrath and retribution of their superior officers? This verse gives a guideline good enough for all of them: Is Allah Ta’ ala not sufficient to protect you? Here you are. You make a resolve that you will abstain from committing sins exclusively for the sake of Allah. Then you simply do not care about any officer, any authority asking you to act counter to Divine laws. If you do just that, the help and support of Allah Taala shall be with you. The worst that can happen is that you may lose that job. So, what? Allah Ta’ ala will make some other arrangement for your sustenance. And for that matter, it is typical of a believer that he himself keeps trying to find a suitable job elsewhere after which he is placed in a position of leaving it immediately.