Surat Al-Ĥaj (The Pilgrimage)
- flag
وَلَا يَزَالُ الَّذِينَ كَفَرُوا فِي مِرْيَةٍ مِّنْهُ حَتَّىٰ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ
- subtitles
Wala yazalu allatheenakafaroo fee miryatin minhu hatta ta/tiyahumu assaAAatubaghtatan aw ya/tiyahum AAathabu yawmin AAaqeem
-
But those who disbelieve will not cease to be in doubt of it until the Hour comes upon them unexpectedly or there comes to them the punishment of a barren Day.
-
-
-
The epithet "barren" has been applied to the "day" in its metaphorical and not literal sense. :A "day" is barren if all the plans, hopes and devices remain unproductive in it, or it does not bring forth its night. For instance, the days on which the people of Prophet Noah, the tribes of `Ad and Thamud, the people of Lot and of Midian met with their destruction by scourge from Allah, were barren days in this sense, because those days did not bring forth any "tomorrow" for them, and no device of theirs could avert their doom.
- personNote: Please note that, we have used PDF OCR technology to scan and convert text from scanned docuement. Expect few broken words in this section. We are trying our level best to fix these errors Insha Allah. If you want to volunteer in this task, please contact us at engage @ kdakw.com.
Hasty Hopes
Enthusiasm may also be an important factor with advocates of the divine message, in all generations. Their long cherished desire to see the message spread and triumph may encourage them to try to win over certain individuals or influential people, even if this requires them to initially overlook some requirements that they may think to be of no great importance. They may even try to accommodate some of these practices so that people do not adopt a hostile attitude to the divine message. In their keenness to achieve success for their cause, they may go even further and adopt means and methods that are inconsistent with the strict standards of Islam or with its line of action. They link their haste with what they consider to be the interests of Islam. But these are truly served only by strict adherence to the approach and method of action adopted by Islam. Future results are known only to God. Hence, the advocates of Islam must not concern themselves with such results, as they are not accountable for them. Their duty is to follow the proper Islamic approach and clear line of action. They must leave the results to be determined by God, knowing that they can only be good and serve the interests of His cause. These Qur’ānic verses provide a warning for the advocates of Islam, making it clear that Satan will try to exploit their hasty hopes to undermine their very cause. God has protected His messengers and prophets, bringing to nothing all Satan’s schemes to exploit their natural human keenness. Others, however, who are not similarly infallible, must take extra care so that they leave no room for Satan to exploit their sincere desires to ensure success for God’s message, or what they may term ‘the interests of the cause’. This phrase must be removed from their lexicon, because it is a trap which Satan sets for them when he is unable to deceive them through their personal interests. Indeed, in some situations, ‘the interests of the cause’ may become an idol worshipped by its advocates who tend then to forget the proper Islamic method of operation. The advocates of Islam must always follow its own method, regardless of what such adherence brings about of results that may seem to involve risks for them and what they advocate. The only danger they must try hard to avoid is that of deviation from the Islamic method of action, even a minor one, for whatever reason. God knows best what serves the interests of His cause. They are not required to look after such interests. What they are required to ensure is that they do not deviate from the method and line of action shown to them by God’s Messenger. The sūrah adds a comment on the fact that God protects His message against Satan’s scheming, emphasizing that those who reject it will be vanquished, and that humiliating torture awaits them. Yet the unbelievers will not cease to be in doubt about Him until the Last Hour comes suddenly upon them, or suffering befalls them on a day with no more [days] to follow. On that day, all dominion shall belong to God. He shall judge between them. Thus, all who believe and do righteous deeds shall find themselves in gardens of bliss, whereas for the unbelievers who have denied Our revelations there shall be shameful suffering in store. (Verses 55-57) Such is the unbelievers’ attitude to the Qur’ān in general. It is mentioned here as it closely relates to their attitude to whatever aspersion Satan may try to cast in the hopes of God’s prophets and messengers, i.e., the two situations are inter-linked. They continue to have doubts about the Qur’ān because their hearts have not felt the sort of pleasure and happiness it imparts so that they appreciate the truth it advocates. They continue to be in such state of doubt “until the Last Hour comes suddenly upon them, or suffering befalls them on a day with no more [days] to follow.” (Verse 55) Such suffering befalls them on the Day of Judgement, which is described in the Qur’ānic text as `aqīm, or sterile, in the sense that it is not followed by any other day. - filter_vintageThe Disbelievers will remain in Doubt and ConfusionAllah tells us that the disbelievers will remain in doubt concerning this Qur'an. This was the view of Ibn Jurayj and was the view favored by Ibn Jarir.﴿حَتَّى تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً﴾(until the Hour comes suddenly upon them,) Mujahid said: "By surprise.'' Qatadah said:﴿بَغْتَةً﴾(suddenly) means, the command of Allah will catch the people unaware. Allah never seizes a people except when they are intoxicated with pride, enjoying a life of luxury, and they think that the punishment will never come upon them, but Allah does not punish anyone except the evildoers.﴿أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ﴾(or there comes to them the torment of Yawm `Aqim.) Mujahid said, "Ubay bin Ka`b said: `Yawm `Aqim means the day of Badr.''' `Ikrimah and Mujahid said: "Yawm `Aqim means the Day of Resurrection, following which there will be no night.'' This was also the view of Ad-Dahhak and Al-Hasan Al-Basri.