Surah 46. Al-Ahqaf

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Verses [Section]: 1-10[1], 11-20 [2], 21-26 [3], 27-35 [4]

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Quran Text of Verse 1-1046. Al-Ahqafبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِحٰمٓۚHa Meem تَنْزِیْلُ(The) revelationالْكِتٰبِ(of) the Bookمِنَ(is) fromاللّٰهِAllahالْعَزِیْزِthe All-Mightyالْحَكِیْمِ the All-Wise مَاNotخَلَقْنَاWe createdالسَّمٰوٰتِthe heavensوَ الْاَرْضَand the earthوَ مَاand whatبَیْنَهُمَاۤ(is) between both of themاِلَّاexceptبِالْحَقِّin truthوَ اَجَلٍand (for) a termمُّسَمًّی ؕappointedوَ الَّذِیْنَBut those whoكَفَرُوْاdisbelieveعَمَّاۤfrom whatاُنْذِرُوْاthey are warnedمُعْرِضُوْنَ (are) turning away قُلْSayاَرَءَیْتُمْDo you seeمَّاwhatتَدْعُوْنَyou callمِنْbesidesدُوْنِbesidesاللّٰهِAllahاَرُوْنِیْShow meمَا ذَاwhatخَلَقُوْاthey have createdمِنَofالْاَرْضِthe earthاَمْorلَهُمْfor themشِرْكٌ(is) any shareفِیinالسَّمٰوٰتِ ؕthe heavensاِیْتُوْنِیْBring meبِكِتٰبٍa bookمِّنْfromقَبْلِbeforeهٰذَاۤthisاَوْorاَثٰرَةٍtracesمِّنْofعِلْمٍknowledgeاِنْifكُنْتُمْyou areصٰدِقِیْنَ truthful وَ مَنْAnd whoاَضَلُّ(is) more astrayمِمَّنْthan (he) whoیَّدْعُوْاcallsمِنْbesidesدُوْنِbesidesاللّٰهِAllahمَنْwhoلَّاwill not respondیَسْتَجِیْبُwill not respondلَهٗۤto himاِلٰیuntilیَوْمِ(the) Dayالْقِیٰمَةِ(of) Resurrectionوَ هُمْand theyعَنْofدُعَآىِٕهِمْtheir callsغٰفِلُوْنَ (are) unaware 46. Al-Ahqaf Page 503وَ اِذَاAnd whenحُشِرَare gatheredالنَّاسُthe peopleكَانُوْاthey will beلَهُمْfor themاَعْدَآءًenemiesوَّ كَانُوْاand they will beبِعِبَادَتِهِمْof their worshipكٰفِرِیْنَ deniers وَ اِذَاAnd whenتُتْلٰیare recitedعَلَیْهِمْto themاٰیٰتُنَاOur Versesبَیِّنٰتٍclearقَالَsayالَّذِیْنَthose whoكَفَرُوْاdisbelieveلِلْحَقِّof the truthلَمَّاwhenجَآءَهُمْ ۙit comes to themهٰذَاThisسِحْرٌ(is) a magicمُّبِیْنٌؕclear اَمْOrیَقُوْلُوْنَthey sayافْتَرٰىهُ ؕHe has invented itقُلْSayاِنِIfافْتَرَیْتُهٗI have invented itفَلَاthen notتَمْلِكُوْنَyou have powerلِیْfor meمِنَagainstاللّٰهِAllahشَیْـًٔا ؕanythingهُوَHeاَعْلَمُknows bestبِمَاof whatتُفِیْضُوْنَyou utterفِیْهِ ؕconcerning itكَفٰیSufficient is HeبِهٖSufficient is Heشَهِیْدًۢا(as) a Witnessبَیْنِیْbetween meوَ بَیْنَكُمْ ؕand between youوَ هُوَand Heالْغَفُوْرُ(is) the Oft-Forgivingالرَّحِیْمُ the Most Merciful قُلْSayمَاNotكُنْتُI amبِدْعًاa new (one)مِّنَamongالرُّسُلِthe Messengersوَ مَاۤand notاَدْرِیْI knowمَاwhatیُفْعَلُwill be doneبِیْwith meوَ لَاand notبِكُمْ ؕwith youاِنْNotاَتَّبِعُI followاِلَّاbutمَاwhatیُوْحٰۤیis revealedاِلَیَّto meوَ مَاۤand notاَنَاI amاِلَّاbutنَذِیْرٌa warnerمُّبِیْنٌ clear قُلْSayاَرَءَیْتُمْDo you seeاِنْifكَانَit isمِنْfrom Allahعِنْدِfrom Allahاللّٰهِfrom Allahوَ كَفَرْتُمْand you disbelieveبِهٖin itوَ شَهِدَand testifiesشَاهِدٌa witnessمِّنْۢfromبَنِیْۤ(the) Children of Israelاِسْرَآءِیْلَ(the) Children of Israelعَلٰیtoمِثْلِهٖ(the) like thereofفَاٰمَنَthen he believedوَ اسْتَكْبَرْتُمْ ؕwhile you are arrogantاِنَّIndeedاللّٰهَAllahلَا(does) notیَهْدِیguideالْقَوْمَthe peopleالظّٰلِمِیْنَ۠the wrongdoers

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Translation of Verse 1-10In the name of Allah, Most Gracious, Most Merciful.

(46:1) Ha'. Mim.¹

(46:2) The revelation of this Book is from Allah, the Most Mighty, the Most Wise.

(46:3) We have created the heavens and the earth and all that is between them in Truth and for an appointed term.² But those who disbelieve have turned away from what they were warned against.³

(46:4) Tell them, (O Prophet): “Did you consider those whom you call upon beside Allah? Show me, which part of the earth they created? Or do they have any share in creating the heavens? Bring to me any Scripture earlier than this one, or any vestige of knowledge (in support of your belief) if you are truthful.⁴

(46:5) Who is farther strayed from the Right Path than he who calls upon others than Allah that cannot answer his call till the Day of Resurrection,⁵ the while they are not even conscious that callers are calling upon them?⁶

(46:6) When all human beings will be gathered together those who had been called upon will become the enemies to their votaries and will disown their worship.⁷

(46:7) When Our Clear Messages are rehearsed to them, the unbelievers exclaim about the Truth when it came to them: “This is plain sorcery.”⁸

(46:8) Do they claim that the Messenger himself has fabricated it?⁹ (If so), tell them: “If I have fabricated it, then you have no power to protect me from Allah's chastisement. He knows well the idle talk in which you indulge. He suffices as a witness between me and you.¹⁰ He is Most Forgiving, Most Merciful.”¹¹

(46:9) Tell them: “I am not the first of the Messengers; and I do not know what shall be done with me or with you. I follow only what is revealed to me, and I am nothing but a plain warner.”¹²

(46:10) Tell them, (O Prophet): “Did you consider (what would be your end) ¹³ if this Qur'an were indeed from Allah and yet you rejected it? And this even though a witness from the Children of Israel has testified to the like of it. But he believed, while you waxed arrogant.¹⁴ Verily Allah does not guide such wrong-doers to the Right Way.

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Commentary

1. For explanation, see al-Zumar 39, n. 1 above; al-Jathiyah 45, n. 1 above and al-Sajdah 32, n. 1, Towards Understanding the Qur’an, vol. VII, pp. 156-7. All these are helpful in enabling one to better appreciate the spirit of this Surah’s introduction.

2. Fora detailed discussions, see al-An‘am 6, n. 46, Towards Understanding the Qur’an, vol. II, pp. 243-4; Yiinus 10, n. 11, vol. IV, pp. 10-11; Ibrahim 14, n. 26, vol. IV, p. 263; al-Hijr 15, n. 47, vol. IV, p. 301; al-Nahl 16, n. 6, vol. IV, p. 313; al-Anbiya’ 21, nn. 15-17, vol. V, pp. 257-8; al-Muminun 23, nn. 102-3, vol. VI, pp. 128-9; al-‘Ankabut 29, n. 75-6, vol. VILL, p. 40; al-Rum 30, n. 6, vol. VILL, pp. 76-8; Luqman 31, n. 51, vol. VIH, p. 144; al-Dukhan 44, n. 34 and al-Jathiyah 45, n. 28 above.

3. The fact is that the working of the universe, rather than representing a purposeless sport, is characterized by perfect wisdom. Under such a scheme of things it is inevitable that the pious and the wicked, the wrongdoers and their victims are judged with perfect justice. The present order will not last forever. It is time-bound; at a given moment it is bound to wither away. The time for God’s Judgement which will follow this is also ordained. Whenever that time comes it will be inevitably held.

However, those who have refused to believe in God’s message and His Book disregard these facts. They have altogether forgotten that on the Day of Judgement they will have to render an account of their deeds.

They mistake the Prophet (peace be on him) as their enemy, because he informs and warns them about these truths. They misperceive this to be an act of the Prophet's ill-will towards them. On the contrary, the fact is that he does so out of goodwill. For he forewarns them against their imminent accountability and also explains sincerely what preparations they should make for the Day of Recompense.

For a better understanding of the following discourse, it should be borne in-mind that man’s fundamental error is that he entertains preconceived and biased notions about God. Taking this issue lightly and forming an opinion about this matter on the basis of some ancestral traditions is an act of colossal foolishness. This because it affects man’s world view and his ultimate end. As a result of this false notion, man considers himself unanswerable to anyone. He suffers from the delusion that there is no Afterlife in which he will be taken to task. Or he thinks that his gods will rescue him in the Hereafter. This is what makes man act so casually and complacently in matters of faith. Little wonder, then, that he falls prey to absurd doctrines like atheism and polytheism, or opts for a blind and unthinking conformity to absurdities concocted by others.

4. Since this passage is directed to a polytheistic people, they are told that, for want of a sense of responsibility, they are blindly clinging to a highly irrational belief. Just consider this: they acknowledge God to be the Creator of the universe and believe, at the same time, that several other beings too are their deities. To them they address their supplications, it is to them that they call upon in moments of crisis, it is to them that they prostrate themselves, and it is to them that they make their offerings and sacrifices. They do so because of their false belief that those deities can make or mar their destinies. They are asked: what entitles those beings to Godhead? There can obviously be only two grounds for taking someone as a partner with God: (i) man may come to know from a dependable source of knowledge that others too have a share in the creation of the heavens and the earth; or (ii) God may have informed him that someone is His partner in Divinity. Since the polytheists cannot substantiate their contention in either of the above two respects their standpoint is patently baseless.

The verse makes a pointed reference to ‘any Scripture earlier than this’. This means any Scripture revealed before the Qur’an’s revelation.

As for the expression ‘vestige of knowledge’, this refers to the teachings of the earlier Prophets and righteous people, authentically transmitted by subsequent generations. Both these sources are absolutely free even from any suggestion of polytheism. Even if the above allusion is not taken to mean the earlier Scriptures and Prophets’ teachings, no one can even otherwise point-to anyone other than God as having created anything whatsoever. Likewise, no one can establish that any of the bounties on which man draws are provided by someone other than God.

5. By ‘answering the call’ is meant the action taken in response to the caller’s calling rather than an answer received in writing. If one invokes these false gods, they are so utterly helpless that they cannot act at all on the call of the caller for they lack all power to act positively or negatively.

(For further details see al-Zumar 39, n. 33.) That these false gods cannot answer the call of the callers “till the Day of Resurrection’ means that as long as the present world lasts they will be unable to answer. However, when the Day of Reckoning arrives, these deities will become enemies of their devotees as is said in the verse that follows.

6. These false gods do not even hear the prayers addressed to them.

They are even unaware that their devotees call upon them. Such false gods invoked by polytheists all over the world may be broadly categorized under the following three headings: (i) soulless creatures that are devoid of rational faculty; (ii) deceased saints and pious people; and (iii) the misguided people who put themselves and others on a deviant path. The gods belonging to the first category cannot obviously hear the prayers of their devotees. As for the second category consisting of those close to God, there are two reasons for their being unaware of the caller’s calls One, that they are in a state where such calls do not reach them. Two God and His angels do not inform them that those whom they had always urged to turn only to God have degenerated to the point of calling upon them. Such information would greatly hurt them, and God does not want to put His pious servants to grief. As for the gods belonging to the third category, there are two reasons for their ignorance: (i) they are lodged with God as culprits and they cannot find out what goes on in this world; and (ii) God and His angels do not tell them that their mission has been flourishing in the world insofar as misguided people have taken them as gods. This because it would greatly please them and God does not want to make these wrong-doers feel happy.

It is pertinent to note in the above context that God conveys the greetings and prayers of people for His pious servants, as this pleases them. By the same token, He apprises the iniquitous of the curses and reproaches directed at them by people. According to a tradition, those unbelievers who were killed in the Battle of Badr were made to hear the Prophet's reproach for it would agonize them. However, any piece of information which grieves the pious or pleases the iniquitous is not conveyed to the relevant party. This throws some light on the issue of the dead persons’ ability to hear.

7. All false gods will clearly declare that they had never asked those people to worship them. Furthermore, they will also say that they were not even aware that those people worshipped them. If they were entangled in such error, it was simply their own responsibility and they alone should suffer its consequence. As for the false gods themselves, they are not to blame for they did not contribute to such people’s errors.

8. When the Qur’anic verses were recited before the Makkan unbelievers, they did feel that the Word of God was much more elevated and lofty than the human word. Even their best poets, orators or litterateurs could not come close to the Qur’an’s unmatched eloquence and rhetorical force, its overpowering oration, its lofty themes and its heart-captivating style. Above all, the Prophet’s own speech, although lucid and elegant, lacked the power and grandeur of the Qur’an. Those who had known the Prophet (peace be on him) since childhood could note the tremendous difference between his own speech and the Word of God. It was inconceivable that someone who had lived in the midst of his people for a full 40 to 50 years could all of a sudden compose a work whose style had no resonance with his own speech. This was an unmistakable indication of the truth that the Qur’an is the Word of God. However, since its detractors had made up their minds to cling to unbelief and not accept the Qur’an to be God’s revelation, they attributed the Qur’an’s glory and splendor to magic. (They branded the Qur’an as magic in another sense as well, which is explained in al-Anbiya 21, n. 5, Towards Understanding the Qur'an, vol. V, pp. 250-2 and Sad 38, n. 5 above.)

9. The question posed here strongly suggests the quaintness of the Makkan unbelievers’ position. The question amounts to saying: Are these people devoid of even a shred of shame that they are accusing the Prophet (peace be on him) of fabricating the Qur’an despite every evidence that it could not be the product of his mind. That they dismissed the Qur’an as magic itself reflected their admission that it was an extraordinary discourse, one beyond any human’s capacity to compose.

10. Since the unbelievers’ allegations were utterly baseless and stemmed only from obstinacy, the Qur’an does not adduce any arguments to refute them. It says only this much: that if the Prophet (peace be on him) is guilty of fabricating the Qur’an and ascribing it to God, they cannot save him from God’s punishment. However, if the case is otherwise, they will be severely punished for hurling baseless charges against him.

The truth is not hidden from God. He suffices to adjudge between truth and falsehood. If a truthful person is rejected by the whole of mankind that is immaterial, for God will declare him to be true. They should, therefore, better think of their own ultimate ends, rather than indulge in this specidus task.

11. In the context of the verse this observation conveys the following two meanings: (i) It is only owing to God’s mercy and forgiveness that the unbelievers are alive. For they had brazenly rejected the Word of God as the Prophet's fabrication. Had He been merciless and impatient, He would have instantly decimated such blasphemous. people. (ii) The wrong-doers are asked to give up their obstinacy. The gates of God’s mercy are wide open for them. As for their past misdeeds, they will be forgiven if they repent and mend their ways.

12. When the Prophet (peace be on him) presented himself as the Messenger of God, the Makkans took to raising all sorts of objections.

They found it strange that he had a family, walked about the markets, ate and drank and led his life as an ordinary person. They failed to discern anything exceptional in him which could persuade them that he had been designated by God as His Messenger. Their assumption was that God’s Messenger should have been escorted by an angel, who would attend upon him and proclaim him to be God’s Messenger and instantly punish those who showed any disrespect towards him. It was beyond them how God could ask His Messenger to fend for himself in Makkah and be left to suffer all kinds of persecution. They thought that God should have, at least, provided him with a lofty palace and a flourishing garden. It should simply not have happened that when his wife’s resources at times were exhausted, the Prophet (peace be on him) was forced to starve. Furthermore, it is on record that he did not have any ride or transport and had to travel to Ta’if on foot. The unbelievers asked him to come forth with miracles of all sorts and demanded that he should inform them of matters belonging to the Unseen. They thought a Messenger should be superhuman and in full knowledge of the Unseen.

At his gesture, mountains should move and deserts turn into oases! He should be fully aware of the past as well as of the future. All that lies beyond human perception should be at his fingertips.

These points are taken up in this passage. The Prophet (peace be on him) is directed to tell his detractors that he is like other Messengers. His advent as a Messenger is not new in history. They know well the traits of a Messenger. For many Messengers had appeared before him and in this respect he is no different from them. He is also asked to tell them that he does not know what will happen either to him or to them tomorrow. Every Messenger had a family, subsisted on food and drink and lived like any other human being. No Messenger was ever escorted by an angel who announced his status and whipped his detractors. Nor was any Messenger ever granted palaces and gardens. Like him, the earlier Messengers too faced persecution. Never did any Messenger reveal a miracle on his own.

None of them was omniscient. In view of this, they should not apply such an extraordinary yardstick for judging the Prophet's claim to be God’s Messenger. He simply abides by the revelations sent down to him. In other words, he does not possess knowledge of the Unseen. He is not aware of his or their future. His knowledge is restricted to what is communicated to him by revelation. He never claimed to know anything beyond the knowledge imparted to him by God. Nor was such a claim made by any other Messenger. They should not expect him to inform them of their lost goods, or foretell whether a woman will give birth to a son or daughter, or predict whether a patient will survive or die. He is also directed to declare that he is only a clear warner. In other words, he does not have any share in Divinity which may enable him to produce the miracles they ask for. His assignment consists in presenting the Straight Way to people and in warning those who refuse to believe.

13. Almost the same occurs in Ha Mim al-Sajdah 41: 52, n. 69 above.

14. Qur’anic exegetes hold divergent views in identifying who the witness is. A large number of them believe that the allusion is to ‘Abd Allah ibn Salam, a leading Jewish scholar of Madinah. He had embraced Islam after the Prophet's arrival there. Since this event took place in that city, some Quranic commentators consider this verse to be Madinan. Their: view rests on Sa’d ibn Abi Waqas’s report that the verse is related to ‘Abd Allah ibn Salam. (Bukhari, Kitab al-Manaqib, Bab Manaqib ‘Abd Allah ibn Salam Radiya Allah ‘anh; Muslim, Kitab al-Fada'il Bab min Fada’il Abd Allah ibn Salam Radiya Allah ‘anh; Nasa’s, al-Sunan al-Kubra, Kitab al-Manaqib, Bab ‘Abd Allah ibn Salam Radiya Allah ‘anh; and Tabari, Tafsir, comments on Surah al-Ahqaf 46: 10.) The above viewpoint is endorsed by Ibn ‘Abbas, Mujahid, Qatadah, Dahbak, Ibn Sirin, al-Hasan al-Basri, Ibn Zayd and ‘Awf ibn Malik al-Ashja‘i. (Tabari, Tafsir, comments on Surah al-Ahqaf 46: 10.) On the other hand, ‘Ikrimah, Sha’bi and Masruq contend that the verse could not be about ‘Abd Allah ibn Salam for the whole discourse is addressed to the Makkan unbelievers. This because the surah in its entirety was revealed in Makkah. (Suyuti, al-Durr al-Manthur, comments on surah al-Ahqaf 46: 10.) Ibn Jarir al-Tabari shares the same view. He points out the Makkan context of the Surah, as it addresses the Makkan polytheists both before and after this verse. It is hardly conceivable, therefore, that a Madinan verse would be put in between Makkan verses. (Tabari, Tafsir, comments on surah al-Ahqaf 46: 10.) However, some Qur’anic scholars do not discount Sa’d ibn Abi Waqqas’s report. For them, the verse is equally applicable to ‘Abd Allah ibn Salam’s acceptance of Islam. Sa‘d’s allusion to ‘Abd Allah ibn Salam should be taken in this light. (Tabari, Tafsir, comments on Surah al-Ahqaf 46: 10.)--.

The second interpretation appears more sound and plausible. Yet the question of the identity of ‘the witness’ remains to be determined. Some exegetes express the opinion that the allusion is to the Prophet Moses (peace be on him). (Tabari, Tafsir, comments on Surah al-Ahqaf 46: 10.) However, this does not fit in with the later part of the verse which asserts: ‘But he believed, while you waxed arrogant.’ The more plausible view, therefore, is that of Ibn Kathir and Nishapiri, that the reference is not to someone in particular. Rather, it holds true for an ordinary member of the Children of Israel. (Nishapuri, Tafsir, comments on Surah al-Ahqaf 46: 10; Ibn Kathir, Tafsir, comments on Surah al-Ahqaf 46: 10.) The point brought home is that the Qur’anic teachings being presented to them are neither novel nor weird. They cannot, therefore, plead that they are unable to believe in something altogether novel in human history. This because the same teachings form part of the Torah and other Scriptures, which owe their origin to revelation, and they are held true by the common man. The common man also recognizes that revelation is the source of these teachings. Therefore, they cannot put forward their ignorance of revelation as a pretext for their rejection.

Rather, it is their pride, arrogance and haughtiness that mainly accounts for their unbelief.