46:3 Al-Ahqaf (The Dunes)

وأقام تعالى الأدلة على تلك الدار وأذاق العباد نموذجا من الثواب والعقاب العاجل ليكون أدعى لهم إلى طلب المحبوب والهرب من المرهوب، ولهذا قال هنا: { مَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقّ } أي: لا عبثا ولا سدى بل ليعرف العباد عظمة خالقهما ويستدلوا على كماله ويعلموا أن الذي خلقهما على عظمهما قادر على أن يعيد العباد بعد موتهم للجزاء وأن خلقهما وبقاءهما مقدر إلى { أَجَلٍ مُسَمًّى } فلما أخبر بذلك -وهو أصدق القائلين وأقام الدليل وأنار السبيل أخبر -مع ذلك- أن طائفة من الخلق قد أبوا إلا إعراضا عن الحق، وصدوفا عن دعوة الرسل فقال: { وَالَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ } وأما الذين آمنوا فلما علموا حقيقة الحال قبلوا وصايا ربهم، وتلقوها بالقبول والتسليم وقابلوها بالانقياد والتعظيم ففازوا بكل خير، واندفع عنهم كل شر.

ثم قال تعالى ما خلقنا السموات والأرض وما بينهما إلا بالحق أي لا على وجه العبث والباطل "وأجل مسمى" أي وإلى مدة معينة مضروبة لا تزيد ولا تنقص. وقوله تعالى "والذين كفروا عما أنذروا معرضون" أي لاهون عما يراد بهم وقد أنزل الله تعالى إليهم كتابا وأرسل إليهم رسولا وهم معرضون عن ذلك كله أي وسيعلمون غب ذلك.

Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

The Qur'an is a Revelation from Allah and the Universe is His True Creation

Allah informs that He has revealed the Book to His servant and Messenger Muhammad -- may Allah's blessings be upon him until the Day of Judgement. Allah then describes Himself as being of unimaginable glory, possessing ultimate wisdom in His statements and actions. Allah then says,

مَا خَلَقْنَا السَّمَـوَتِ وَالاٌّرْضَ وَمَا بَيْنَهُمَآ إِلاَّ بِالْحَقِّ

(We created not the heavens and the earth and all that is between them except in truth,) meaning, not in idle play and falsehood.

وَأَجَلٌ مُّسَمًّى

(and for a specified term.) meaning, for a fixed and specified duration that will not increase or decrease. Allah continues,

وَالَّذِينَ كَفَرُواْ عَمَّآ أُنذِرُواْ مُعْرِضُونَ

(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.

Refuting the Idolators

Allah then says,

قُلْ

(Say) meaning, to these idolators who worship others besides Allah.

أَرَأَيْتُمْ مَّا تَدْعُونَ مِن دُونِ اللَّهِ أَرُونِى مَاذَا خَلَقُواْ مِنَ الاٌّرْضِ

(Think you about all that you invoke besides Allah Show me what they have created of the earth) (46:4) meaning, `show me the place that they have independently created from the earth.'

أَمْ لَهُمْ شِرْكٌ فِى السَّمَـوَتِ

(Or have they a share in the heavens) 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 yourselves' Thus, He says,

ائْتُونِى بِكِتَـبٍ مِّن قَبْلِ هَـذَآ

(Bring me a scripture prior to this) 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 أَثَـرَةٍ مِّنْ عِلْمٍ

(or some trace of knowledge,) meaning, `some clear evidence justifying this way you have chosen.'

إِن كُنتُمْ صَـدِقِينَ

(if you are truthful!) meaning, `you have absolutely no evidence for that -- neither textual (from revelation) nor rational.' For this reason, some recited it; (أَوْ أَثَرَةٍ مِنْ عِلْمٍ) "or something inherited from knowledge" meaning, `or true knowledge that you have inherited from anyone before you.' This is similar to Mujahid's statement when he said,

أَوْ أَثَـرَةٍ مِّنْ عِلْمٍ

(or some trace of knowledge.) "Or anyone who has inherited any knowledge." Allah then says,

وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَـمَةِ وَهُمْ عَن دُعَآئِهِمْ غَـفِلُونَ

(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. Allah then says,

وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَآءً وَكَانُواْ بِعِبَادَتِهِمْ كَـفِرِينَ

(And when mankind are gathered, they will become their enemies and will deny their worship.) This is similar to Allah's saying:

وَاتَّخَذُواْ مِن دُونِ اللَّهِ ءالِهَةً لِّيَكُونُواْ لَهُمْ عِزّاً

كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدّاً

(They have taken gods beside Allah, that they might give them dignity. No! They will deny their worship of them, and will be opponents to them.) (19:81, 82) meaning, they will betray them when they need them the most. (Ibrahim) Al-Khalil, peace be upon him, said:

إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ

(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)

We have not created the heavens and the earth and all that is between them except as a creation in truth so that it may be an indication of Our power and Our Oneness and for an appointed term until the point of their annihilation on the Day of Resurrection. Yet those who disbelieve are disregardful of what they are warned of what they are threatened with in the way of impending chastisement.

Commentary

وَتَرَ‌ىٰ كُلَّ أُمَّةٍ جَاثِيَةً ("And you will see every community kneeling down...45:28" ). The word jathiyah is derived from جُثُو juthuww. It means ` to sit with knees upon the ground'. Sayyidna Sufyan ؓ says that the word means ` to sit in such a way that only the knees and the toes of the feet rest on the ground'. The latter type of sitting will be on account of awe, horror and fear. The words, كُلُّ أُمَّةٍ "every community" means that horrors of Resurrection will be felt by all on the plain - believers, non-believers, and righteous and unrighteous, all of them. There are other verses and traditions that exclude the Prophets and the righteous from experiencing the horrors of the Plains of Resurrection. The present verse is not in conflict with them. It is possible that the Prophets (علیہم السلام) and the righteous will experience the horrors of the Plains of Resurrection for a short period of time - the period of time will be so short as if it never existed. It is also possible that the word hull is not used in the sense of "every" but in the sense of ` most' - as is used occasionally. From this point of view, the phrase would mean not all the people on the Plain of Resurrection but ` most people' will experience horror, thus the prophets and the righteous are excluded. Some of the scholars take the position that the word jathiyah means ` to sit like the sitting posture in salah'. If this be taken for granted, the difficulty automatically disappears because such a sitting is not out of fear or horror. It is out of respect and honour.

كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا ...Every community will be called to its book (of record)...45:28". The word kitab, according to most commentators, refers to ` book of record' which the angels have been writing in the world. The record-books will be thrown on the Plains of Resurrection and each one will receive his respective record-book and it will be said to him: "Read your book. This day you yourself are enough to take your own account. (17:14) " The phrase ` Calling towards the record-books' purports to say that they will have to render an account of their deeds before Allah in the next life.

Alhamdulillah

The Commentary on

Surah Aljathiyah

Ends here

We did not create the heavens and the earth and what is between the two except with the rightful due. This means except for the sake of the rightful due and establishing the rightful due. “When I created the seven heavens and the seven earths, I brought the engendered beings and newly arrived things from nonexistence to existence. I created them so that you would recognize the rightful due of My lordhood and enactorship against yourself and you would acquiesce to My command and bow your head.” O chevalier! Doing servanthood is easy work, but being a servant is a tremendous work and a great trait. For seventy thousand years Iblis the abandoned was doing servanthood, but he was not able to be a servant for one breath. “Servanthood is to abandon free choice in all apportionments that appear.” “Servanthood is to abandon self-governance and to witness predetermination.” In the flow of apportionments you must pull out the thorn of free-choice from the foot of your own work. You must wash your hands of mortal governance in the alterations of the Lordly pre- determination. You must be a praiser beneath the burden of the decree and put a stop to gratifying the soul that seeks its own share. Only then will you reach the station of servanthood. He who worships Him for his own share is the servant of the share, not of Him. Pir Bū ʿAlī Siyāh said, “If you are asked, 'Do you want paradise, or two cycles of the prayer?,' take care not to choose paradise. Choose the two cycles of the prayer, for paradise is your portion, but the prayer is His rightful due. Whenever your portion is in the midst, even if it is a generous gift, it is permissible for it to be the ambush of deception. But performing His rightful due has no mischief or deception.” When Moses came to Khiẓr, he protested to him twice: once because of the rightful due of the boy, and the second time because of breaking the boat. Since his portion was not in the midst, Khiẓr was patient. But, in the third state, when his own portion appeared, he said, “If you wanted, you could have taken a wage for it” [18:77]. Khiẓr said, “There is no way for me to be your companion: This is separation between me and you [18:78].”