Ayah 34:17The next verse: ذَٰلِكَ جَزَيْنَاهُم بِمَا كَفَرُوا (Thus We punished them because of their ungratefulness.- 34:17) means that they were punished because they committed kufr. Kufr has two meanings. It could mean ungratefulness and it could mean the denial of the true faith. At this place, both meanings can be applied because they did both. They were ungrateful and they rejected the thirteen prophets sent to them.
Special Note
There are two things here that are likely to raise a question. It has been said earlier that Allah Ta’ ala had sent thirteen prophets to the people of Saba'. Then, it has also been stated above that the event relating to these people and the flood of 'arim or dam transpired during the interim period after Sayyidna ` Isa (علیہ السلام) and before Sayyidna Muhammad al-Mustafa ﷺ called the period of fatrah or gap. During this period, according to the majority of Muslim scholars, simply no prophet was sent which is the reason why it is called the period of fatrah or gap. If so, the question is, how can the coming of these thirteen prophets be held as correct? An answer to this appears in Ruh ul-Ma’ ani. There it is said that from the event of the flood of the dam ('arim) being in the period of fatrah or gap, it does not become necessary that these prophets too came during that very period. It is possible that the coming of the prophets to these people dates back prior to the period of fatrah or gap while their contumacy and hostility to faith may have increased during the period of fatrah whereupon the punishment of the flood from the dam was sent upon them in the period of fatrah. Allah knows best.
The word: کَفُور (kafur) in the second sentence of verse17: وَهَلْ نُجَازِي إِلَّا الْكَفُورَ (And We do not give (such a) punishment but to the ungrateful - 34:17) is an emphatic form of: کَافِر (kafir) which means one who is very ungrateful or is an absolute disbeliever. As such, the verse could be taken to mean: 'We do not punish anyone other than the one who is very ungrateful or is an absolute disbeliever.' This, quite obviously, is counter to all those verses of the Qur'an and sound ahadith which prove that Muslim sinners will also receive the punishment of Jahannam (Hell) to the measure of their deed - even though, finally, once they have gone through their punishment, they will be taken out of the Jahannam because of their 'Iman or faith and admitted into Jannah (Paradise). To resolve this difficulty, it has been said that it does not signify punishment in some absolute sense, instead, it means a mass punishment as was sent over the people of Saba'. This one is particular to disbelievers. Such punishment does not befall Muslim sinners. (Ruh u1-Ma‘ani)
This finds support in the saying of a Ta` bai Ibn Khiyarah. He said, جَازَاُء الَعصِیَۃِ الوَھُن فِی عِبادۃِ وَاضِیقُ فِی المَعِیشَۃِ وَالتَّعَشُّرُ فِی اللَّذَّۃِ قال لَا یُصَادِفُ لَذَّۃُ حَلَااِلَّا جَآَءہ مَن ینغصہ إیّاھا (The punishment of sin is that the sinning person becomes sluggish in acts of worship (` ibadah) his economic conditions becomes straitened, and enjoyment (itself) becomes hard to bear...' Ibn Khiyarah explained the latter part of his statement by saying, 'When one is blessed with something halal he can enjoy, there comes one or the other reason which spoils this enjoyment'. (Ibn Kathir) This tells us that the punishments given to Muslim sinners are of this nature. No open punishment hits them either from the heavens or from beneath the earth. That is particular to disbelievers.
And sage Hasan al-Basri (رح) said: صَدَقَ اللہُ العَطِیم لَا یُعَاقَب بِمَثلِ فِعلِہ اِلَّا الکَفُور ('Great is Allah and He said it right: The punishment of an evil deed exactly in proportion to it is not given to anyone but the kafur' - someone very ungrateful or absolutely disbelieving). (Ibn Kathir) This is because a believer, who is no kafur, receives some concession with respect to his or her sins as well.
An interpretation of the sense of this verse appears in Ruh-ul-Ma’ ani with reference to Kashf. There it is said that the statement is made in its real sense. Punishment as punishment is given only to a disbeliever and whatever pain is caused to a believing sinner through things like fire is only an apparent punishment. In reality, the purpose is to cleanse him from sin. This is like heating up gold in a furnace. The purpose is to remove its unwanted sediments. This holds true in the case of a believer as well. If he too is put in Jahannam as a consequence of some sin of his, it will be to burn out those elements of his body that have grown on him from consuming what is haram. Once this is taken care of, he is ready to go to Jannah and it does not take much time that he is taken out of Jahannam (Hell) and admitted into the Paradise (Jannah).
Ayah 34:18In verse 18, it was said: وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بَارَكْنَا فِيهَا قُرًى ظَاهِرَةً وَقَدَّرْنَا فِيهَا السَّيْرَ سِيرُوا (And We had made towns to be seen between them and between the towns in which We had placed Our blessings, and had measured the journey between them: "Travel along them at nights and days peacefully. - 18" ) This verse mentions yet another blessing Allah Ta’ ala had bestowed on the people of Saba'. Then it goes on to refer to the ungratefulness of those people who acted ignorantly and chose to ask for a reversal of this blessing by praying that the thing be made harder and more challenging for them. The statement: الْقُرَى الَّتِي بَارَكْنَا فِيهَا (towns in which We had placed Our blessings) in this verse probably means the rural areas of the country of Syria, because the reference to the descent of mercy in several verses of the Qur'an is specifically related to that country. The sense of the verse is that Allah Ta’ ala had made their travels to the towns of Syria very easy for them during their trips they had to undertake for their business. Given the conditions that prevailed in the world of that time, the travel distance between the city of Ma'arib and the country of Syria was fairly long with routes being uneven. In view of this difficulty, Allah Ta’ ala had blessed the people of Saba' by having made for their convenience a series of towns at intermittent distances all the way from the city of Ma'arib to the country of Syria.
These habitations were close by the main road, therefore, these were called: قَدَّرْنَا فِيهَا السَّيْرَ (had measured the journey between them). These habitations appearing one after the other were a source of convenience for weary travelers. If a traveler from one of them left home in the morning, he had the choice of reaching some other town on his way, stop there, have lunch or take rest as he wished and could leave after Zuhr and reach the next stage by sundown and spend the night there. The sentence: سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا آمِنِينَ (Travel along them at nights and days peacefully - 18) means that these habitations were made at distances that were balanced and equal so that they would reach from one to the other within a fixed time.
In the last sentence of verse 18: (Travel along them at nights and days peacefully.), mention has been made of a third blessing bestowed on the people of Saba'. It means that these settlements were located at such equal and balanced distances that a traveler would be able to cover them in almost identical time. Then the routes were secure. Theft and highway robbery were unknown. One could travel at any time of the night or day without any hesitation or concern.
Ayah 34:19Verse 19 opens with the statement: فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَنفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ (Then they said," Our Lord, make (the phases of) our journeys more distant." And they wronged themselves, therefore We turned them into stories and tore them into pieces - 34:19). It means that so unjust were these people that they would go to the extent of dismissing the very blessing of Allah placed there to eliminate the hardships of travel, rather went deeper into their lack of recognition and straight ungratefulness by coming forward to pray that their Lord makes the distances they cover in travel longer - hoping that the habitations do not appear at such close distances, and wishing to see some hard areas of a forest or wilderness which ask for some rough traversing as well. Their case was similar to that of the Bani Isra'il. They used to get the excellent sustenance of mann and salwa, all free of cost. Bored with it, they asked Allah to replace it with vegetables and greens. In return for their ungratefulness and lack of recognition for blessings, Allah Ta’ ala released the punishment on them that has been called the flood of the dam earlier. The ultimate consequence of this very punishment has been stated in this verse in strong words, that is, they were virtually expunged from this world leaving nothing but idle tales of their wealth and luxury.
The word: مَزَّقْنَاهُمْ (mazzaqnahum) is a derivation from: تَمزِیق (tamziq) which means to tear and scatter (a people) or to destroy (a kingdom). The sense is that some of the inhabitants of this city of Ma'arib were destroyed on the spot and some others were scattered in a manner that small groups of them spread out to various countries. This destruction and scattering away of the people of Saba' became proverbial in Arabia. On such occasions, there is an Arab idiom: تَفَرَّقُوا اَیَادِیَ that is, these people got scattered away as were the luxury-laden people of the Saba'.
Ibn Kathir and other commentators have reported a long narrative about a soothsayer who had come to know about the coming of the punishment of the flood a little before it actually did. He made a swift and unique plan. First of all, he sold his entire property. When he had the money in his hands, he told his people about the coming flood and exhorted them to get out of the area immediately. He also told them that those who intend to shift to a safe far-away place should go to 'Amman, and those who have a taste for liquor, pita bread and fruits should move to Busra in the country of Syria, and those who would settle for rides that go through mud, come handy during the time of famine and prove efficient when dashing on a journey, should go to Yathrib (Madinah) which abounds in dates. His people followed his advice. The tribe of Azd went towards ` Amman, the Ghassn to Busra in the country of Syria and the Aws and Khazraj and Banu ` Uthman started off in the direction of Yathrib, the home of date palms. After reaching Batn Murr, Banu ` Uthman liked the place and settled right there. Because of this divergence, Banu ` Uthman were given the title of Khuza'ah. Batn Murr is closer to Makkah al-Mukarramah where they had chosen to settle down. As for Aws and Khazraj, they reached Yathrib and stayed there. After the long narrative in Ibn Kathir, the same detail about people scattering to different places has been reported on the authority of Said from Qatadah from al-Sha'bi. Thus, says Ibn Kathir, these people of Saba' were shredded into pieces, people who have been mentioned in: مَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ (We torn them into pieces).
The concluding statement in verse 19: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ (Surely in this, there are signs for everyone who is ever- patient, fully grateful - 34:19) means that there is a great sign and lesson in the rise and fall and in the radical change that hit the life cycle of the people of Saba' for a person who is enduring and grateful at its best, that is, when faced with some distress or pain, one observes patience over it, and when blessed with things of comfort, one is readily grateful for it. This is a life style in which one always comes out a winner. No matter what the state of his life is, he ends up in nothing but pluses, profits and gains. So says a Hadith of Sayyidna Abu Hurairah ؓ appearing in the Sahih of al-Bukhari and Muslim where the Holy Prophet ﷺ has been reported to have said:
'Certainly unique is the state of life a true believer is always in. No matter what Allah decrees for him, it turns for him into nothing but good and profitable. If he is blessed in one way or the other or has the desire of his heart fulfilled, he thanks Allah for it and it becomes good and beneficial for him in the Hereafter. And if he suffers from some pain or distress, he bears it with considered patience for which he is rewarded in a big way and thus, this suffering too, becomes good and beneficial for him' - from Ibn Kathir.
Some commentators have taken the word: صَبَّارٍ (Sabbar: very patient) in the general sense of sabr or patience - which includes remaining firm in all acts requiring obedience as well as abstaining from sins. In the light of this tafsir or explanation, a true believer remains comprehensively attuned to Sabr (patience) and shukr (gratitude) under all conditions and then, for that matter, every sabr is shukr and every shukr is sabr. Allah knows best.
Ayahs 34:20–22Commentary
These verses are meant to prove the falsity of three different types of idol-worshippers. The first group among them, and the most absurd of all, was of the people who believed that these idols, made of stones are the partners of Allah and His associates in all His powers. The beginning part of the verse 22 refutes their presumption by saying, "They do not possess (anything) even to the measure of a particle...". The second group of them used to believe that these idols are the helpers of Allah in managing affairs of the universe. The last part of Verse 22 deals with this group by saying, "And He (Allah) has no helper from among them." There was a third group of people who did not hold the idols as gods or helpers of god, but they maintained that these idols are so close to Allah that their intercession is always approved by Him, and whoever has the advantage of their intercession, his desires may well be fulfilled. Verse 23 has refuted this belief by saying, "And intercession before Him is of no benefit, but for the one whom He has permitted." The sense is that their assumption that idols are close to Allah is not correct. They are neither close to Allah, nor do they have any power of intercession before Him. Then the text clarifies that even angels who are close to Allah cannot intercede for anyone without Allah's permission, and even if they are allowed to intercede, it is not easy for them to do that, because of Allah's awe they' have in their hearts. The usual way in which they receive a command from Allah is that they become nervous, due to Allah's awe, when they receive it. Then once they return to their normal condition, they ask each other about the command to ensure its correct nature. This is the sense of the later part of Verse 23 where it is said, "Until when fear is removed from their hearts, they will say (to each other), "What did your Lord say?" They say, "the Truth".] l ]
[ 1] This part is abridged from Khulasa-e-tafsir.(` Uthmani)
As for angels becoming nervous out of awe referred to in verse 22, its full description is given in a report from Sayyidna Abu Hurairah ؓ appearing in the Sahih of al-Bukhari. Says the relevant part of the long Hadith report: When a command from Allah Ta’ ala issues forth through the heavens, all angels start flapping their wings in humility and emotional readiness to obey (as if dazed or benumbed of consciousness). When that effect of nervousness, awe and majesty recedes from their hearts, they say: 'What did your Lord say?' Others tell them that He has spoken the truth and that such and such command has come from Him.
And it appears in the Sahih of Muslim that Sayyidna Ibn ` Abbas ؓ reports from some Sahabi that the Holy Prophet ﷺ said, 'When our Rabb, may His name be exalted, gives a command, the angels hold in the Divine Throne start reciting tasbih (saying glory) for Him. Hearing the tasbih done by them, angels of the next lower level of the heavens follow suit until this chain of glorification reaches the lowest level that is the firmament of the world (making it a simultaneously recited tasbih by angels from all heavens). Then, they ask the angels who are close to the Throne, 'What did your Lord say?' This they tell them. Then, in the same manner, those of the lower heavens ask those of the upper the same question until this chain of question and answer extends up to the firmament of the world' - excerpt from a long Hadith. (Mazhari)
Ayahs 34:23–24Consideration of the psychology of the addressee in debates and avoidance of any approach that may provoke violent attitude
In verse 24: وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُّبِينٍ (And We or you are either on the right path or in open error - 34:24), this address is beamed at polytheists and disbelievers. In their case, what was needed was already done. That Allah Ta’ ala was the creator, the master, and all-powerful in the absolute sense was proved decisively and explicitly. That idols and everything else other than Allah was weak and helpless was demonstrated clearly. After having done all this, the occasion demanded that Mushriks are told in clear terms that they were ignorant and astray in bypassing Allah and electing to worship idols and shaitans. But, the noble Qur'an has opted for a wonderfully wise form of address, something that should serve as guidance for all those who are engaged in the mission of da'wah and tabligh or in debates against opponents of Islam and votaries of the false. It will be noticed that the disbelieving adversaries addressed in this verse were not called kafirs, infidels, disbelievers or the ones gone astray. Rather, a change was introduced in the mode and content of the address. The arguments and proofs were already clear. In their presence, no sensible person could say that tauhid (Oneness of Allah or pure monotheism) and shirk (the attribution of partners in the pristine divinity of Allah) are equally true and that the adherents of both are following the truth. Instead of that, it is certain that one of these two is following the path of truth while the other is in error. Now, it is up to you. You think and you decide as to who is on the side of truth. Is it we or is it you? Had the addressee been called a disbeliever or someone who had gone off the track of truth, it could have made him angry. This approach was avoided. In its place, the approach was kept so affectionate and disarming that it would make even the most diehard adversary left with no choice but to consider what was being proposed (from Qurtubi and Bayan-ul-Qur an)
This method of prophetic call, good counsel and good-mannered debate - in line with the command of the Qur'an: وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ (wa jadilhum bil-lati hiya ahsan: (and argue with them in the best manners - 16:125) - is something ` Ulama' should keep in sight all the time. Once this stands ignored, everything done in the fair name of da'wah, tabligh and debate becomes ineffective, rather harmful. As a result, adversaries turn adamant and cling to their error far more firmly.
Ayahs 34:25–28Commentary
That Allah is One and that His power is absolute was the subject in previous verses. In the present verse, it is being said that the Holy Prophet ﷺ “ was sent as the Messenger of Allah to all peoples of the world who are there now or will come in the future.
The word: كَافَّةً (Kaaffah) in: كَافَّةً لِلنَاس Kaaffatal-lin-naas: for all peoples) is used in the sense of making something universal and inclusive of all without the exclusion of anyone from it. The grammatical arrangement of the text required saying: لِلنَاس (lin-naasi kaaffatan: for the people as a whole) because the word: (kaaffah: all) is grammatically a hal (adverb) relatable to the word نَاس (naas: people). But, in order to put a clear accent on the universality of the mission of the Last Rasul of Allah, the word: كَافَّةً (Kaaffah: all) was set to come earlier.
The mission of a messenger or prophet assigned to all prophets sent before the Holy Prophet ﷺ was restricted to some particular people and particular geographical area. It is the peculiarity of the Sayyidna Muhammad al-Mustafa ﷺ ، that his prophetic mission is common and open to all peoples of the world. In fact, it is not simply for human beings, but is so for the Jinns as well. And then, it is not just for those who were present during his blessed time, but is universally applicable to all human generations to come right up to the last day of Qiyamah. And this very fact of the continuity and survival of his mission as prophet and messenger demands that he has to be the Last and Final of the prophets and that no prophet is to come after his appearance. The reason is that another prophet is sent when the law and teachings of the one before him are distorted or altered. Thus, a second prophet is sent to reform the people and reinstate them according to Allah's pleasure. As for the Shari’ ah of the Holy Prophet ﷺ and that of His own Book, the Qur'an, right through the last day of Qiyamah, the responsibility of its protection has already been undertaken by Allah Ta’ ala Himself. Therefore, it will hold on and survive till Qiyamah in its original state and there would be no need for some other prophet to be sent.
According to a narration of Sayyidna Jabir ؓ appearing in the Sahihs of al-Bukhari and Muslim and elsewhere, the Holy Prophet ﷺ has been reported to have said: 'I have been given five things that have not been given to anyone else before me: (1) That Allah Ta’ ala helped me by placing in my person such an awe as it is felt by the people from the distance of a month of travel. (2) That the whole earth has been declared to be a masjid and a purifier for me (in the religious codes of past prophets, their worship used to be performed only in particular places set up as houses of worship. Worship was not allowed outside their appointed prayer places, either in the open or inside homes. For the Muslim community, Allah Ta’ ala made the whole earth a masjid in the sense that Salah can be made everywhere - and in the absence of water not being available or its use being harmful, the dust of the earth was made tahur or purifier so that it could be used to make tayammum which becomes a valid alternate of wudu). (3) That property from the spoils has been made halal for me. Before me, it was not halal for any other community (among whom the rule was to assemble the war spoils collected from the disbelieving adversary and deposit it at an appointed place in the belief that some fire or lightening would descend from the heavens and burn it, and this act of burning would itself be the sign of the acceptance of their religious war. For the Muslim community, distributing the spoils in accordance with the rule enunciated by the Qur'an and spending it as needed was made permissible). (4) That I was given the station of the Great Intercession اِلشَّفَاعَت اَلکُبرَیٰ : ash-Shafa'ah al-Kubra) (that is, when no prophet would dare intercede on behalf of others on the fateful plains of the Resurrection [ al-hashr ], I shall, then, be given the opportunity to intercede). (5) That before me, every prophet was sent to his particular people - I have been sent as a prophet to all peoples of the world. (Ibn Kathir)
Ayahs 34:29–34Commentary
The age-old shaitanic illusion of taking worldly riches and honours as a proof of being loved by Allah
All along the lanes of time since the very beginning, people intoxicated with material wealth and luxury have always opposed the voice of truth and taken a stance of hostility against the prophets and the pious people, except those whom Allah willed otherwise. On top of this, they also used to argue in favor of their satisfaction with the existing stance against the people of truth by saying: Had Allah disliked our doings and ways, why would He give us wealth, recognition and power in this world? The noble Qur'an has answered it in several verses taking different approaches. The revelation of the cited verses is also related to an event of this nature which provides an answer to this absurd argument.
It appears in Hadith that, during the period of Jahiliyah, two persons ran a business in partnership. Then, one of them left the place and went to some coastal area. When the Holy Prophet ﷺ was ordained as prophet, and people in Arabia started talking about it, the former business partner then living in a coastal area wrote a letter to his former business partner in Makkah and asked him about his reaction and the reaction of other people against this person claiming to be a prophet. The former partner in Makkah wrote back telling him that no one from among the Quraish had followed him, except that a few people of no consequence, mostly poor and needy, were going for him. The man of the coast left his business behind, came to Makkah and asked his former partner there to tell him the address of the person who claimed to be a prophet. This coastal friend who used to study old scriptures, such as the Torah and the Evangel, presented himself before the Holy Prophet ﷺ " and asked him: 'What is it to which you invite people to come?' He told him about the main elements of his da'wah of Islam. Immediately after having heard the da'wah (call) to Islam in his blessed words, he said: اَشھَدُ اَنَّکَ رَّسُولُ اَلله (Ashhadu annaka rasulAllah: (i.e. ‘I bear witness that you are, without any doubt, the messenger of Allah' ). He asked him: "How did you know this?" He submitted: '[ As for your call being true, I understood it through my reason, and then the sign of it was that:] Adherents of all noble prophets who have come earlier have, in the beginning, always been the weak and the meek, the poor and needy, people who did not matter much among those they were sent to.' Revealed thereupon was the verse under study: وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا (And We did not send a warner to a township, but said those who lived a luxurious life therein," We reject what you have been sent with." - 34:34) (Ibn Kathir and Mazhari)
In this verse, the word: مُترَف (mutraf, translated above as 'those who lived a luxurious life) has been derived from: تَرَف (taraf) which carries the sense of a life abounding in material assets, ease and comfort. Hence, مُترَفِین (mutrafin) denotes rich people of a community (who are arrogant and careless about what is right or wrong) .The Holy Qur'an is saying in the verse cited above that whenever Allah has sent a messenger, these people intoxicated with their riches and pampered by a life of luxury have always confronted him with a flat denial of his mission.
Ayah 34:35Quoted in the next verse (35) is their saying: نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ which, in effect, means: "We are superior in riches and children, and we are not going to be punished - 35". (Obviously, by it, they meant: If we had been deserving of punishment in the sight of Allah Ta’ ala, why would He give us all this wealth and recognition)? The noble Qur'an gives an answer in the next two verses by saying:... نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ ("I: fact, my Lord extends provision to whom He wills, and straitens (it for whom He wills), but most of the people do not know". 34:36] And neither your riches nor your children are the things that bring you near Us closely; however, the one who believes and acts righteously (is close to Us) وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُم 34:37). The gist of the answer is that having more wealth and recognition in this world, or not having any, is no proof of someone being acceptable or unacceptable in the sight of Allah. In fact, it is in view of creational considerations that Allah Ta’ ala would give, at least in this world, property and wealth in abundance to whomever He wills, and gives less to whomever He wills. He alone knows the creational consideration behind it. But, taking the abundance of wealth and children to be a proof of being acceptable in the sight of Allah is sheer ignorance because, with Him, the criterion of acceptability, approval, support and pleasure is no other but 'Iman (faith) and good deed. One who does not carry these two assets - no matter how much wealth and how many children one has - these cannot make him or her acceptable in the sight of Allah.
Ayah 34:36This very subject has been taken up in several other verses of the noble Qur'an. In Surah al-Mu'minun, it was said:
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ بَل لَّا يَشْعُرُونَ
Do they think that by consistently providing them with wealth and children, We are accelerating the (real) good things to them? The fact, however, is that they do not understand (the reality) - 23:55, 56.
And the reality is that wealth and children that make man negligent of Allah become a curse for him. Then, in a verse of Surah At-Taubah, it was said:
وَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَأَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّـهُ أَن يُعَذِّبَهُم بِهَا فِي الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ
And their wealth and children should not attract you. Allah only wants to punish them with these in this world and that their souls depart while they are disbelievers - 9:85.
In that case, it will end up into the everlasting punishment of the Hereafter. As for punishing through wealth and children right here in this world, it means that they become so involved in and infatuated with wealth and property that they never find the time to think about their ultimate fate or turn towards Allah and 'Akhirah - the end of which is punishment that will last forever. Then there are many who have wealth and children both. It is within this world that, for the sake of wealth and children, rather, through the wealth and children, they have to suffer from thousands of distresses and pains. As such, their punishment starts taking effect right from this very world.
According to a narration of Sayyidna Abu Hurairah ؓ ، the Holy Prophet ﷺ said: Allah Ta’ ala does not see you or your wealth. He sees your hearts and your deeds – (reported by Ahmad, Ibn Kathir)
Ayah 34:37In the last sentence of verse فَأُولَـٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ (Therefore, such people will have the double reward for what they did, and they will be at peace in the upper chambers (of Paradise). - 34:37), mentioned there is the state of the people of 'Iman (faith) and good deeds for they are the ones acceptable with Allah. Whether or not they are recognized in this world, their return in the Hereafter will be double or manifold. The word: ضِعف (di` f) with a kasrah of the letter: (dad) is a verbal noun which means 'like a thing' or 'the likes of a thing'. The sense is that the way wealthy people keep amassing their wealth in the worldly life, Allah Ta’ ala would increase the return for His accepted people in the Hereafter many times over. For example, the return for one deed would be ten of its likes, or ten times as much. Then, it is not so restricted either. Granted the person's sincerity in deed and in view of other causes and considerations, the return of one such deed can go up to seven hundred times. That returns at this high scale would also be given as stands proved from Sahih ahadith. It is interesting that this too is not restricted. It could be more than that. In short, these people of faith and good deed shall be residing in the elevated chambers of Paradise in perfect peace and forever shielded against all sorrows.
The word: غُرُفَات (ghurufat) is the plural form of: غُرفَۃ (ghurfah). It denotes a part of the mansion considered distinct and high as compared to other parts.
Ayahs 34:38–39Commentary
This verse has appeared a little earlier (36) almost in the same words. As obvious, the same thing has been mentioned here, however, it has a difference. At this place, there is an addition of: مِنْ عِبَادِهِ (out of His servants) after: مَن يَشَاءُ whomsoever He wills) and: لَہ، (lahu: for him or whomever) after: یَقدِر (yaqdir: straitens). From the statement: مِنْ عِبَادِهِ (min 'ibadihi: from His servants), it is gathered that this rule of guidance has been put forth for His particular servants, that is, for the believers, and the purpose is to alert people of faith that they should not start loving wealth and comfort to the extent that their hearts choke when it comes to spending at occasions and on rights enjoined by Allah Ta’ ala. As for the earlier verse (36) that carries the same text, it was addressed to disbelievers and polytheists who prided on the worldly assets of wealth and children and declared these to be the proof of their success in the Hereafter. Thus, any discordance between the addressee and the purpose of address stands eliminated. Maulana Ashraf ` Ali Thanavi (رح) ، in his khulasah of Tafsir Bayn ul-Qur'an, has taken the same approach by first adding 'the believers' in parenthesis while explaining this verse.
Another difference between these two verses pointed to by some commentators is that mentioned in the first verse was the distribution of sustenance between different human beings, that is, Allah Ta’ ala gives more of wealth and property to some, and less to some others - all in His wisdom and in the light of universal considerations. And in this verse, only one person and his different states have been mentioned, that is, this one person has, at times, more with him, then, comes another time and the same person has much less as well. The word: لَہ (lahu: for him) which appears in this verse after: یَقدِر (yaqdiru: straitens) releases an indication in this direction. This approach too leaves no discordance behind. Rather, the first verse turns out as relating to different individuals and the present verse, to different states of one single person.
The sentence: وَمَا أَنفَقْتُم مِّن شَيْءٍ فَهُوَ يُخْلِفُهُ (And whatever thing you spend, He replaces it. And He is the best of the sustainers.) in verse 39 literally means: 'For anything that you spend, Allah Ta’ ala gives you a return from His unseen treasures - at times, within this world and at times, in the Hereafter and at times, in both.' In things happening around us, we see that water comes down from above, animals and humans use it freely, needs of farms and forests are satiated, and no sooner does that supply of water gets used up, than another supply descends to replenish it. Similar is the case of wells dug for water that, no matter how much water is spent out of these, it stands replenished by nature from other sources of water beneath the bed. Man eats up his food leaving the impression that he has finished it, but Allah Ta’ ala provides him with other food in its absence. Physical exercise burns out calories of food and other workings of nature turn it into energy. In short, whatever man spends out in this world, it is the customary practice of Allah Ta’ ala that He would replace it with something else similar to it. Something happening contrary to this, as an exceptional case, - either to punish one, or for the sake of some other creational consideration - will not be deemed as contrary to this customary Divine practice.
According to a Hadith of Sayyidna Abu Hurairah ؓ in Sahih of Muslim, the Holy Prophet ﷺ said, "Everyday when people rise to see another morning, two angels descend from the heavens and pray: اللَّھُم اَعطِ منفقاً خَلفاً واعط ممسکاً تلفق (0 Allah, bless the one who spends [ out of what You gave him or her ] with its return, and let the one who withholds [ what You gave him or her ] find it wasted." And according to another Hadith, the Holy Prophet ﷺ said, "Allah Ta’ ala has told me: You spend on people, I shall spend on you."
There is no promise of a return for spending that is not in accordance with the Shari'ah
Says a Hadith of Sayyidna Jabir ؓ see that the Holy Prophet ﷺ said, "Good deed is sadaqah (an act of charity in the way of Allah). When someone spends on himself or his children and family, that spending too falls under sadaqah. It brings thawab (reward from Allah). And one who spends to protect his integrity and honor, this too is sadaqah. And whoever spends whatever he does in obedience to the command of Allah, He has taken it upon Himself that He will give him its return - except that which is spent in (wasteful, extra to need) building or sinful activity, for there is no promise of a return for it."
After hearing this Hadith from Sayyidna Jabir ؓ ، his disciple, Ibn al-Munkadir asked him: 'What is the meaning of spending to protect one's honor?' He said, 'There may be a person about whom one apprehends that, should he not give him something, he would go about maligning him in all sorts of ways. In this case, giving to such a person is in order to save one's honor.' (Reported by ad-Darqutni, Qurtubi)
With the decrease in the use of something, its production also decreases
The hint embedded in this verse also tells us that as long as the things of use provided by Allah Ta’ ala for consumption of human beings and animals keep being consumed, these keep being replaced by Him constantly. The rule seems to be that the more the consumption of something, the more its production. The multiple uses made of domestic animals like goats, sheep and cows put them high on the list of consumption. They are slaughtered. Their meat is eaten. Then, they are also slaughtered under Islamic legal requirements, such as, the Qurbani قُربَانِی or sacrifice, and in Kaffarat (plural of kaffarah or expiation) and jinayat (faults, offences against religious prohibitions). The more they are consumed, the more increased becomes their frequency of production from Allah Ta’ ala. This is common experience everywhere. The number of these animals, despite being under the knife all the time, remains the highest in the world. The number of dogs and cats is not that high, although the reproduction of dogs and cats should obviously be much more as they produce four or five puppies and kittens in a single pregnancy. A cow or goat delivers two calves or kids at the most. Cows and goats keep being slaughtered all the time. Dogs and cats are (generally) not touched by anyone. But, as far as common observations goes, it cannot be denied that the number of cows, sheep and goats comparatively exceeds the number of dogs and cats. Since the time restrictions have been placed on the slaughter of cows in India, the production of cows has gone down there in that very ratio. Otherwise, every village and every home would have been full of cows that stayed spared from being slaughtered.
Once the Arabs tapered down their use of camels for riding and transport purposes, the usual increase in the populations of their camels has also gone down. Incidentally, what has been said here also helps remove that atheistic doubt usually dished out with reference to the Islamic injunctions of sacrifice saying that it is likely to affect the economy of Muslims adversely.