45:6 Al-Jaathiya (Crouching)

فهذه كلها آيات بينات وأدلة واضحات على صدق هذا القرآن العظيم وصحة ما اشتمل عليه من الحكم والأحكام، ودالات أيضا على ما لله تعالى من الكمال وعلى البعث والنشور. ثم قسم تعالى الناس بالنسبة إلى الانتفاع بآياته وعدمه إلى قسمين: قسم يستدلون بها ويتفكرون بها وينتفعون فيرتفعون وهم المؤمنون بالله وملائكته وكتبه ورسله واليوم الآخر إيمانا تاما وصل بهم إلى درجة اليقين، فزكى منهم العقول وازدادت به معارفهم وألبابهم وعلومهم. وقسم يسمع آيات الله سماعا تقوم به الحجة عليه ثم يعرض عنها ويستكبر، كأنه ما سمعها لأنها لم تزك قلبه ولا طهرته بل بسبب استكباره عنها ازداد طغيانه.

يقول تعالى تلك آيات الله يعني القرآن بما فيه من الحجج والبينات نتلوها عليك بالحق أي متضمنة الحق من الحق فإذا كانوا لا يؤمنون بها ولا ينقادون لها فبأي حديث بعد الله وآياته يؤمنون.

The Description of the Sinful Liar and His Requital

Allah the Exalted says,

تِلْكَ آيَـتُ اللَّهِ

(These are the Ayat of Allah) -- in reference to the Qur'an with the proofs and evidences that it contains,

نَتْلُوهَا عَلَيْكَ بِالْحَقِّ

(which We recite to you with truth.) for they contain the truth from the Truth (i.e., Allah). Therefore, if they do not believe in Allah's Ayat nor abide by them, what speech after Allah and His Ayat will they then believe in Allah said next,

وَيْلٌ لِّكُلِّ أَفَّاكٍ أَثِيمٍ

(Woe to every sinful liar.) who lies in his speech, often swears, who is worthless, commits and utters sinful acts and statements, and disbelieves in Allah's Ayat,

يَسْمَعُ ءَايَـتِ اللَّهِ تُتْلَى عَلَيْهِ

(Who hears the Ayat of Allah Tutla (recited) to him,) meaning, being recited to him,

ثُمَّ يُصِرُّ

(yet persists) in his disbelief, denial, pride and rebellion,

كَأَن لَّمْ يَسْمَعْهَا

(as if he heard them not. ) as if he did not hear them being recited to him,

فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ

(So announce to him a painful torment!) convey the news to him that on the Day of Resurrection, he will have a painful, severe torment from Allah. Allah said,

وَإِذَا عَلِمَ مِنْ ءَايَـتِنَا شَيْئاً اتَّخَذَهَا هُزُواً

(And when he learns something of Our Ayat, he makes them a jest.) if he learns anything from the Qur'an, he disbelieves in it and takes it as the subject of jest and ridicule,

أُوْلَـئِكَ لَهُمْ عَذَابٌ مُّهِينٌ

(For such there will be a humiliating torment.) as recompense for ridiculing the Qur'an and jesting about it. In the Sahih, Muslim recorded from `Abdullah bin `Umar that the Messenger of Allah ﷺ prohibited traveling with the Qur'an to enemy lands for fear that the Qur'an might be desecrated by the enemy. Allah explained the type of torment that these people earn on the Day of Return;

مِّن وَرَآئِهِمْ جَهَنَّمُ

(In front of them there is Hell.) meaning, all those who have these evil characteristics will end up in Hellfire on the Day of Resurrection,

وَلاَ يُغْنِى عَنْهُم مَّا كَسَبُواْ شَيْئاً

(And that which they have earned will be of no profit to them, ) their wealth and children will not avail them,

وَلاَ مَا اتَّخَذُواْ مِن دُونِ اللَّهِ أَوْلِيَآءَ

(nor those whom they have taken as protecting friends besides Allah.) nor will the false gods that they worshipped besides Allah benefit them in the least,

وَلَهُمْ عَذَابٌ عظِيمٌ

(And theirs will be a great torment.) Allah the Exalted said,

هَـذَا هُدًى

(This is Huda (guidance).) in reference to the Qur'an,

وَالَّذِينَ كَفَرُواْ بِـَايَـتِ رَبِّهِمْ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ

(And those who disbelieve in the Ayat of their Lord, for them there is a painful torment of Rijz.) that is agonizing and severe. Allah knows best.

These mentioned signs are the signs of God the proofs of His that indicate His Oneness which We recite relate to you with truth bi’l-haqqi is semantically connected to natlū ‘We recite’. So in what kind of discourse then after God that is to say after His discourse namely the Qur’ān and His signs His definitive arguments will they that is the disbelievers of Mecca believe? In other words they will not believe in anything a variant reading for yu’minūna ‘they believe’ has tu’minūna ‘you believe’.

إِنَّ فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ لَآيَاتٍ لِّلْمُؤْمِنِينَ ("Surely in the heavens and the earth, there are signs for those who have faith.. ..45:3) " The purpose of this verse, and similar other verses, is to affirm the Oneness of Allah. Similar verses are available in [ 2:164] إِنَّ فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ ("Surely, in the creation of heavens and earth..." ) where their detailed commentary will be found. How the two verses prove the Oneness of Allah is also explained on that occasion. In the two places, there is a slight difference in the argumentation: Scholars interested might find the finer points of the difference discussed by Imam Razi in his Tafsir Kabir rather interesting. It is worth noting that in all these verses reference is made to the various signs in nature and a concluding statement is made on each occasion: Here it concludes: ` there are signs for those who have faith', in another place it concludes: ` there are signs for those who believe' and in a third place it concludes: ` there are signs for those who understand'. In all these cases, there are stylistic variations, but in addition the current verse points to the fact that only those people will be able to benefit who have faith. In the second case, it will be beneficial to those people who might not immediately embrace the Faith, but they do develop certainty in their hearts, in that these signs do point to the Oneness of Allah. Possibly this certainty one day or the other will turn into ` Faith'. In the third case, it could benefit those who may not be immediate believers or firm in belief, but they do have sound heart to understand. If they search into the signs with deep insight, they will inevitably end up with faith and firm belief. However, people devoid of sound intellect or unwilling to use it will remain unconvinced, even if thousands of evidence or arguments are put forward to them.