6. Al-An'aam

In verse 20, there is a refutation of the saying of those who had said that they had checked with the Jews and the Christians and none of them were ready to attest to his truth as a Messenger of Allah. About that it was said: الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِ‌فُونَهُ كَمَا يَعْرِ‌فُونَ أَبْنَاءَهُمُ ; (That is, as for the Jews and Christians, they recognize Muhammad al-Mustafa as they would recognize their sons.

The reason is that there is, in the Torah and Injil, a full description of the physical features of the Holy Prophet ﷺ ، of his home city and then his post-emigration place of residence, and of his habits and morals and achievements - all this in such details that it leaves no room for doubt in the recognition of his identity. In fact, this is not limited to the mention of the Holy Prophet ﷺ the Torah and the Injil carry even the detailed description of his noble Sahabah as well. Therefore, there was no possibility that anyone who recited the Torah and the Injil and believed in them would be unable to recognize the Holy Prophet ﷺ .

At this point, the simile given in the text is that of children - ` as they would recognize their sons.' Not said here is: as children recognize their parents. The reason is that the recognition of children by parents is most detailed and certain. Children remain before parents day and night under all conditions. From infancy to younger years, they are raised in the hands and laps of parents. So, the extent to which parents can recognize their children, their children cannot recognize them.

Sayyidna ` Abdullah ibn Salam ؓ عنہ belonged to the Jewish faith, then he became a Muslim. Sayyidna Faruq al-A'zam ؓ asked him: Allah Ta` ala says in the Qur'an that you recognize our Rasul as you would recognize your sons. What is the reason for it? Sayyidna ` Abdullah ibn Salam said: Yes, we know the Holy Prophet ﷺ from his qualities and features revealed by Allah Almighty through the Torah. Therefore, this knowledge of ours is certain and absolute. This is contrary to our offspring about whom one could doubt whether or not they were their children.

Sayyidna Zayd ibn Sa'nah who first belonged to the people of the Book had recognized the Holy Prophet ﷺ through the description of his qualities and features stated in the Torah and the Injil. There was only one quality which could not be confirmed from earlier information. So, this he confirmed by testing. That quality was : ` His forbearance will dominate his anger.' Then, he went to see the Holy Prophet ﷺ ، made his test and found him a true bearer of this quality. He instantly became a Muslim.

In the last verse (21), it was said that these people of the Book who, despite knowing the true identity of the Holy Prophet ﷺ do not accept Islam were simply ruining themselves at their own hands: الَّذِينَ خَسِرُ‌وا أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ (Those, who have brought loss on themselves, they are not going to believe).

Commentary

Mentioned in the previous verse (21) was that the unjust and the deniers of truth will not receive salvation. Details appear in the present verses. The first (22) and the second (23) verses talk about the great trial to be held on the day of Resurrection before the Lord of all. It was said: وَيَوْمَ نَحْشُرُ‌هُمْ جَمِيعًا (And [ forget not ] the Day We shall gather them together), that is, ` gather all disbelievers and their self-made objects of worship together.' After that, it is said: ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَ‌كُوا أَيْنَ شُرَ‌كَاؤُكُمُ الَّذِينَ كُنتُمْ تَزْعُمُونَ (then We shall say to those who associated partners with Allah, "Where are those you claimed to be partners of Allah?" ), that is, ` ask them about the objects of worship they had taken to as partners of Allah, and resolvers of their problems, and why would they not come to help them in their hour of trial.'

The word, ثُمَّ :'thumma' (then, after that), used here denotes delay, which tells us that the trial of answering fateful questions will not start soon after having been gathered on the Day of Resurrection. Instead, they shall keep standing in that state of wonder and perplexity for a long period of time. It will be a passage of time in between when the reckoning will commence.

In a Hadith, the Holy Prophet ﷺ has been reported to have said: What would happen to you when Allah Ta’ ala will gather you on the plains of Resurrection as arrows are gathered in the quiver - and you shall be in that state for fifty thousand years. And it ap-pears in another narration that everyone will tarry in the dark on that Day for one thousand years - not being able to even talk to each other. (This narration has been reported by Hakim in Al-Mustadrak, and by Al-Baihaqi)

The difference of fifty thousand and ten thousand in this narration also appears in two verses of the Holy Qur'an as well. In Surah Al-Ma` arij, it is said: كَانَ مِقْدَارُ‌هُ خَمْسِينَ أَلْفَ سَنَةٍ [ A Day ] the measure whereof is [ as ] fifty thousand years 70:4.' In Surah Al-Hajj, it is said: وَإِنَّ يَوْمًا عِندَ رَ‌بِّكَ كَأَلْفِ سَنَةٍ :A Day in the sight of thy Lord is like a thousand years of your reckoning - 22:47.' The reason for this difference is that this day will be long in terms of the severity of pain and the levels of pain will be different. Therefore, this day will seem to be that of fifty thousand years for some and that of one thousand years for others.

In verse 24, it was said: انظُرْ‌ كَيْفَ كَذَبُوا عَلَىٰ أَنفُسِهِمْ ۚ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُ‌ونَ (See how they lied about themselves - and lost to them was all that they used to coin). The address here is to the Holy Prophet ﷺ who has been asked to see how these people have lied against their own selves, and whatever they used to forge and fabricate against Allah (their idols and so-called partners to Allah) is lost to them. The expression translated as ` lied about themselves' means that the curse of this lie is going to fall on their own selves while the word, اِفتَرَاء translated as ` used to coin' may also mean that ascribing partners to Allah was a fabrication in the mortal world the reality of which was exposed on the day of Resurrection. And it is also possible that ` iftira' or fabrication could be referring to the false oath taken on the day of Resurrection following which the witness of the limbs of the body exposed their lie.

Some commentators say that ` iftira' or fabrication refers to interpretations they used to put on their false objects of worship in the mortal world, for example: مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّ‌بُونَا إِلَى اللَّـهِ زُلْفَىٰ which means that ` We do not worship them taking them to be God but only do it so that they would intercede on our behalf with Allah and bring us closer to Him - 39:3.' This fabrication of theirs got exposed on the day of Resurrection when no one interceded on their behalf in their hour of trial, nor any one did anything to bring about a reduction in their punishment.

This bring us to a question, for the verse seems to indicate that at the time of trial featuring these questions and answers, all false objects of worship will not be present there, but a verse of the Qur'an says: احْشُرُ‌وا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ ﴿22﴾ (gather (gather up those who have been unjust, and their partners, and what they used to worship - 37:22). This seems to indicate that the false objects of worship will also be present on the day of Resurrection.

The answer is that the sense of their being absent from the plains of Resurrection, as it emerges from this verse, is limited to their being unavailable as partners, sharers or intercessors. Thus, though they would be unable to help their clients in any way but, they would be present there. So, there remains no contradiction between the two verses. Then, it is also possible that all of them could be gathered together at one time and place, then be separated and the question is asked after the separation.

In these two verses, it should be particularly borne in mind that the choice of free speech given to disbelievers on the day of Resurrection which they utilized by denying on false oath that they had any-thing to do with Shirk, is not without its implications. Perhaps, it carries a hint that the habit of telling lies is an evil habit which is never easy to shake off. So much so that these people, who used to swear falsely before Muslims during their life in the mortal world, were unable to stop lying even on the fateful day of Resurrection which put them to disgrace before the entire creation of Allah. …

In verse 24, it was said: انظُرْ‌ كَيْفَ كَذَبُوا عَلَىٰ أَنفُسِهِمْ ۚ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُ‌ونَ (See how they lied about themselves - and lost to them was all that they used to coin). The address here is to the Holy Prophet ﷺ who has been asked to see how these people have lied against their own selves, and whatever they used to forge and fabricate against Allah (their idols and so-called partners to Allah) is lost to them. The expression translated as ` lied about themselves' means that the curse of this lie is going to fall on their own selves while the word, اِفتَرَاء translated as ` used to coin' may also mean that ascribing partners to Allah was a fabrication in the mortal world the reality of which was exposed on the day of Resurrection. And it is also possible that ` iftira' or fabrication could be referring to the false oath taken on the day of Resurrection following which the witness of the limbs of the body exposed their lie.

Some commentators say that ` iftira' or fabrication refers to interpretations they used to put on their false objects of worship in the mortal world, for example: مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّ‌بُونَا إِلَى اللَّـهِ زُلْفَىٰ which means that ` We do not worship them taking them to be God but only do it so that they would intercede on our behalf with Allah and bring us closer to Him - 39:3.' This fabrication of theirs got exposed on the day of Resurrection when no one interceded on their behalf in their hour of trial, nor any one did anything to bring about a reduction in their punishment.

This bring us to a question, for the verse seems to indicate that at the time of trial featuring these questions and answers, all false objects of worship will not be present there, but a verse of the Qur'an says: احْشُرُ‌وا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ ﴿22﴾ (gather (gather up those who have been unjust, and their partners, and what they used to worship - 37:22). This seems to indicate that the false objects of worship will also be present on the day of Resurrection.

The answer is that the sense of their being absent from the plains of Resurrection, as it emerges from this verse, is limited to their being unavailable as partners, sharers or intercessors. Thus, though they would be unable to help their clients in any way but, they would be present there. So, there remains no contradiction between the two verses. Then, it is also possible that all of them could be gathered together at one time and place, then be separated and the question is asked after the separation.

In these two verses, it should be particularly borne in mind that the choice of free speech given to disbelievers on the day of Resurrection which they utilized by denying on false oath that they had any-thing to do with Shirk, is not without its implications. Perhaps, it carries a hint that the habit of telling lies is an evil habit which is never easy to shake off. So much so that these people, who used to swear falsely before Muslims during their life in the mortal world, were unable to stop lying even on the fateful day of Resurrection which put them to disgrace before the entire creation of Allah. …

The verse: وَهُمْ يَنْهَوْنَ عَنْهُ (And from it they prevent - 26), according to early commentators Dahhak, Qatadah and Muhammad ibn Hanafiyah, was revealed about the common disbelievers of Makkah who prevented people from listening to the Qur'an and following it - and saw to it that they themselves stayed away from it. It has also been reported from Sayyidna ` Abdullah ibn ` Abbas ؓ that this verse concerns the Holy Prophet's ﷺ respected uncle, Abu Talib , as well as other uncles who stopped people from causing pain to him, even supported him, but would not believe in the Qur'an nor follow it. If so, the pronoun in يَنْهَوْنَ عَنْهُ will revert to the Holy Prophet ﷺ and not to the Qur'an. (Mazhari with narration by Ibn Abi a1-Hatim from Said ibn Abi Hilal)

Commentary

There are three basic principles of Islam: Tauhid (Oneness of Allah), Risalah (Prophethood) and 'Akhirah (Belief in the Hereafter). All other articles of faith fall under these three. These are principles which tell human beings who they are and what is the purpose of their life. This understanding brings a revolution in their lives by showing them the straight path. Out of these, the Belief in the 'Akhirah, the belief that there is a reckoning of deeds to come when good shall be rewarded and evil punished, has pragmatically the most revolutionary effects, as it channels every human deed into a particular direction. This is the reason why all subjects dealt with in the Qur'an revolve around these three. In the verses appearing here, special emphasis has been laid on the reckoning of the 'Akhirah, its rewards and punishments, and the true nature of the mortal world.

In the first verse, portrayed is the condition of wrong-doers and deniers of truth who, when made to stand by the edges of the Hell, and to observe the horrifying punishment far beyond their imagination, would wish that they were sent back into the world where now they would never falsify the signs and commands of their Lord, would believe in them and would be the true believers.

In the second verse (28), Almighty Allah, who is All-Knowing and All-Aware, exposes the reality of their wish, which would be nothing but the compulsion of circumstances, by making it clear that these people have always been addicted to lying and that they were liars even in their present wish under trial. The root of the problem with them was that they did not relish the realities brought before them by the prophets of Allah. They knew that the prophets were true, yet they raised dust to keep such realities unmanifested either because of their chronic obstinacy or worldly greed. But, in the Hereafter, every-thing came out in the open. They saw the power of Allah with their own eyes. They realized that the prophets had told the truth. Even, the life after death, something they had denied all along was before them, really and physically. Then, they became direct witnesses to reward and punishment and Hell. After that, they were left with no argument to continue their attitude of denial and opposition. So, when they wished to be returned to the mortal world, that was mere absence of choice.

Then, their All-Knowing, All-Aware Master said that this was what they were saying for now, but if they were to be sent back into the mortal world once again, they would simply forget all about their promises and resolutions and will revert to doing what they have been doing before, and would start getting involved once again with the unlawful from which they were stopped. Therefore, what they were saying now was also a lie and a ploy for deception.

That their present statement has been called a lie could also be based on their ultimate deed, that is, their promising not to lie if returned to the world was not true, for this would never happen because they would still do nothing but keep lying when they go there. This lie could also mean that whatever they were saying at that time was not prompted by true intention. They were doing so simply to buy time and avoid punishment while in the heart of their hearts, they still have no intention of doing it.

As for the statement in the third verse (29): وَقَالُوا إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا (And they say, "There is nothing real but this worldly life of ours" ), it reverts back to the word, عَادُوا (` adu: would again go for) in verse 28. Thus, it means that should they be returned to the world, then, once they reach there, they will still say that they do not accept any life other than the life of this world. Life here is the life and they were not going to be raised again.

A question arises here: When they have seen their return to life on the day of Qiyamah - and reckoning and accounting and reward and punishment - how can it be possible that they would deny it once they have been sent back into the world?

The answer is that denial does not make it necessary that, in reality, they remain uncertain about these events and facts. Instead, it would be very much like our contemporary disbelievers and wrong-doers who, despite their knowledge of Islamic realities, keep sticking to their denial and falsification simply because of their hostility, that these people, once they are returned to the world, and despite having personal certainty of the realities of the day of Qiyamah, of rising to life back again, and of what would happen in the Hereafter, they would still resort to their old habit of belying and falsification simply because of their wickedness or hostility. This is what the Qur'an has said about some disbelievers within this present life:

وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا

They are striving hard to deny Our signs - while in them-selves being certain of their truth - (only) unjustly, and out of pride - 27:14.

This is also similar to what was said about the Jews that they recognized the Last Prophet ﷺ as they would recognize their sons, yet they remained all bent on opposing him.

To sum up, it can be said that the Creator knows, in His eternal knowledge, that the claim of these people that once they have been sent back to the world, they would become ideal Muslims, is a lie and a deception. If they were, as they wished, to be released into the world put together after its destruction, then, once again, they would do exactly the same things they used to do in their earlier lives.

The Holy Prophet ﷺ is reported to have said: At the time of reckoning, Allah Ta` ala will ask Sayyidna Adam (علیہ السلام) to stand near the Scale of Justice and will ask him that he should look at the deeds of his progeny and allow anyone whose good deeds outweigh his sins to go to Paradise. And then He would say: The one I shall admit to the punishment of Hell will be the one about whom I know that he, i f sent to the world again, would do the same thing he had been doing earlier.

As for the statement in the third verse (29): وَقَالُوا إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا (And they say, "There is nothing real but this worldly life of ours" ), it reverts back to the word, عَادُوا (` adu: would again go for) in verse 28. Thus, it means that should they be returned to the world, then, once they reach there, they will still say that they do not accept any life other than the life of this world. Life here is the life and they were not going to be raised again.

A question arises here: When they have seen their return to life on the day of Qiyamah - and reckoning and accounting and reward and punishment - how can it be possible that they would deny it once they have been sent back into the world?

The answer is that denial does not make it necessary that, in reality, they remain uncertain about these events and facts. Instead, it would be very much like our contemporary disbelievers and wrong-doers who, despite their knowledge of Islamic realities, keep sticking to their denial and falsification simply because of their hostility, that these people, once they are returned to the world, and despite having personal certainty of the realities of the day of Qiyamah, of rising to life back again, and of what would happen in the Hereafter, they would still resort to their old habit of belying and falsification simply because of their wickedness or hostility. This is what the Qur'an has said about some disbelievers within this present life:

وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا

They are striving hard to deny Our signs - while in them-selves being certain of their truth - (only) unjustly, and out of pride - 27:14.

This is also similar to what was said about the Jews that they recognized the Last Prophet ﷺ as they would recognize their sons, yet they remained all bent on opposing him.

To sum up, it can be said that the Creator knows, in His eternal knowledge, that the claim of these people that once they have been sent back to the world, they would become ideal Muslims, is a lie and a deception. If they were, as they wished, to be released into the world put together after its destruction, then, once again, they would do exactly the same things they used to do in their earlier lives.

The Holy Prophet ﷺ is reported to have said: At the time of reckoning, Allah Ta` ala will ask Sayyidna Adam (علیہ السلام) to stand near the Scale of Justice and will ask him that he should look at the deeds of his progeny and allow anyone whose good deeds outweigh his sins to go to Paradise. And then He would say: The one I shall admit to the punishment of Hell will be the one about whom I know that he, i f sent to the world again, would do the same thing he had been doing earlier.