The Prophets — Verse 106

The Earth will be inherited by the Righteous Allah tells us of His decree for His righteous servants who are the blessed in this world and in the Hereafter, those who will inherit the earth in this world and in the Hereafter. As Allah says: إِنَّ الأَرْضَ للَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِ وَالْعَـقِبَةُ لِلْمُتَّقِينَ (Verily, the earth is Allah's. He gives it as a heritage to whom He wills of His servants; and the (blessed) end is for those who have Taqwa.) 7:128 إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) 40:51 وَعَدَ اللَّهُ الَّذِينَ ءامَنُواْ مِنْكُمْ وَعَمِلُواْ الصَّـلِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِى الاْرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ (Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them) 24:55. Allah tells us that this is recorded in the Books of Divine Laws and Decrees, and that it will inevitably come to pass. Allah says: وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ (And indeed We have written in Az-Zabur after Adh-Dhikr) Al-A`mash said: "I asked Sa`id bin Jubayr about the Ayah: وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ (And indeed We have written in Az-Zabur after Adh-Dhikr). He said: `Az-Zabur means the Tawrah, the Injil and the Qur'an."' Mujahid said, "Az-Zabur means the Book." Ibn `Abbas, Ash-Sha`bi, Al-Hasan, Qatadah and others said, "Az-Zabur is that which was revealed to Dawud, and Adh-Dhikr is the Tawrah." Mujahid said: "Az-Zabur means the Books which came after Adh-Dhikr, and Adh-Dhikr is the Mother of the Book (Umm Al-Kitab) which is with Allah." This was also the view of Zayd bin Aslam: "It is the First Book." Ath-Thawri said: "It is Al-Lawh Al-Mahfuz." أَنَّ الاٌّرْضَ يَرِثُهَا عِبَادِىَ الصَّـلِحُونَ (that My righteous servants shall inherit the land.) Mujahid said, narrating from Ibn `Abbas, "This means, the land of Paradise." This was also the view of Abu `Aliyah, Mujahid, Sa`id bin Jubayr, Ash-Sha`bi, Qatadah, As-Suddi, Abu Salih, Ar-Rabi` bin Anas and Ath-Thawri (may Allah have mercy on them). إِنَّ فِى هَـذَا لَبَلَـغاً لِّقَوْمٍ عَـبِدِينَ (Verily, in this (the Qur'an) there is a plain Message for people who worship Allah.) means, `in this Qur'an which We have revealed to Our servant Muhammad , there is a plain Message which is beneficial and is sufficient for a people who worship Allah.' This refers to those who worship Allah in the manner which He has prescribed and which He loves and is pleased with, and they would rather obey Allah than follow the Shaytan or their own desires. Muhammad ﷺ is a Mercy to the Worlds وَمَآ أَرْسَلْنَـكَ إِلاَّ رَحْمَةً لِّلْعَـلَمِينَ (And We have sent you not but as a mercy for the `Alamin.) Here Allah tells us that He has made Muhammad ﷺ a mercy to the `Alamin, i.e., He sent him as a mercy for all of them peoples, so whoever accepts this mercy and gives thanks for this blessing, will be happy in this world and in the Hereafter. But whoever rejects it and denies it, will lose out in this world and in the Hereafter, as Allah says: أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ - جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ (Have you not seen those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction Hell, in which they will burn, -- and what an evil place to settle in!) 14:28-29 And Allah says, describing the Qur'an: قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَـئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness in their ears, and it is blindness for them. They are those who are called from a place far away.") 41:44 Muslim reports in his Sahih: Ibn Abi `Umar told us, Marwan Al-Fazari told us, from Yazid bin Kisan, from Ibn Abi Hazim that Abu Hurayrah said that it was said, "O Messenger of Allah, pray against the idolators." He said: «إِنِّي لَمْ أُبْعَثْ لَعَّانًا، وَإِنَّمَا بُعِثْتُ رَحْمَة» (I was not sent as a curse, rather I was sent as a mercy.) This was recorded by Muslim. Imam Ahmad recorded that `Amr bin Abi Qurrah Al-Kindi said: "Hudhayfah was in Al-Mada'in and he was mentioning things that the Messenger of Allah ﷺ had said. Hudhayfah came to Salman and Salman said: `O Hudhayfah, the Messenger of Allah ﷺ would sometimes be angry and would speak accordingly, and would sometimes be pleased and would speak accordingly. I know that the Messenger of Allah ﷺ addressed us and said: «أَيُّمَا رَجُلٍ مِنْ أُمَّتِي سَبَبْتُهُ (سَبَّةً) فِي غَضَبِي أَوْ لَعَنْتُهُ لَعْنَةً، فَإِنَّمَا أَنَا رَجُلٌ مِنْ وَلَدِ آدَمَ أَغْضَبُ كَمَا تَغْضَبُونَ، إِنَّمَا بَعَثَنِي اللهُ رَحْمَةً لِلْعَالَمِينَ فَاجْعَلْهَا صَلَاةً عَلَيْهِ يَوْمَ الْقِيَامَة» (Any man of my Ummah whom I have insulted or cursed when I was angry -- for I am a man from among the sons of Adam, and I get angry just as you do. But Allah has sent me as a Mercy to the Worlds, so I will make that my anger into blessings for him on the Day of Resurrection.") This was also recorded by Abu Dawud from Ahmad bin Yunus from Za'idah. It may be asked: what kind of mercy do those who disbelieve in him get The answer is what Abu Ja`far bin Jarir recorded from Ibn `Abbas concerning the Ayah: وَمَآ أَرْسَلْنَـكَ إِلاَّ رَحْمَةً لِّلْعَـلَمِينَ (And We have sent you not but as a mercy for the `Alamin. ) He said, "Whoever believes in Allah and the Last Day, mercy will be decreed for him in this world and in the Hereafter; whoever does not believe in Allah and His Messenger, will be protected from that which happened to the nations of earthquakes and stoning."

Indeed there is in this Qur’ān a proclamation sufficient means for securing entry into Paradise for a people who are devout acting in accordance with what is stipulated in it.

إن في هذا المتلوِّ من الموعظة لَعبرة كافية لقوم عابدين الله بما شرعه لهم ورضيه منهم.

وقوله " إن في هذا لبلاغا لقوم عابدين " أي إن في هذا القرآن الذي أنزلناه على عبدنا محمد صلى الله عليه وسلم لبلاغا لمنفعة وكفاية لقوم عابدين وهم الذين عبدوا الله بما شرعه وأحبه ورضيه وآثروا طاعة الله على طاعة الشيطان وشهوات أنفسهم.

واسم الإشارة فى قوله - تعالى - : ( إِنَّ فِي هذا لَبَلاَغاً لِّقَوْمٍ عَابِدِينَ ) يعود على القرآن الكريم الذى منه هذه السورة .والبلاغ : الشىء الذى يكفى الإنسان للوصول إلى غايته . يقال : فى هذا الشىء بلاغ أى : كفاية أو سبب لبلوغ المقصد .أى : إن فى هذا القرآن ، وفيما ذكر فى هذه السورة من آداب وهدايات ، وعقائد وتشريعات ، لبلاغا وكفاية فى الوصول إلى الحق ، لقوم عابدين .وخص العابدين بالذكر ، لأنهم هم المنتفعون بتوجيهات القرآن الكريم ، إذ العابد لله - تعالى - بإخلاص ، يكون خاشع القلب ، نقى النفس ، مستعدا للتلقى والتدبر والانتفاع .

يقول تعالى ذكره: إن في هذا القرآن الذي أنـزلناه على نبينا محمد صلى الله عليه وسلم لبلاغا لمن عبد الله بما فيه من الفرائض التي فرضها الله إلى رضوانه ، وإدراك الطَّلِبة عندهوبنحو الذي قلنا في ذلك قال أهل التأويل.*ذكر من قال ذلك: حدثني يعقوب بن إبراهيم ، قال : ثنا ابن علية ، عن الجريري ، عن أبي الورد بن ثمامة ، عن أبي محمد الحضرمي ، قال : ثنا كعب في هذا المسجد ، قال: والذي نفس كعب بيده ، إن في هذا لبلاغا لقوم عابدين ، إنهم لأهل، أو أصحاب الصلوات الخمس ، سماهم الله عابدين.حدثنا الحسين بن يزيد الطحان ، قال : ثنا ابن علية ، عن سعيد بن إياس الجريري ، عن أبي الورد عن كعب ، في قوله ( إِنَّ فِي هَذَا لَبَلاغًا لِقَوْمٍ عَابِدِينَ ) قال: صوم شهر رمضان ، وصلاة الخمس ، قال: هي ملء اليدين والبحر عبادة.حدثنا القاسم ، قال : ثنا الحسين ، قال : ثنا محمد بن الحسين ، عن الجريري ، قال: قال كعب الأحبار ( إِنَّ فِي هَذَا لَبَلاغًا لِقَوْمٍ عَابِدِينَ ) : لأمة محمد.حدثني علي ، قال : ثنا عبد الله ، قال: ثني معاوية ، عن علي ، عن ابن عباس ، قوله ( إِنَّ فِي هَذَا لَبَلاغًا لِقَوْمٍ عَابِدِينَ ) يقول: عاملين.حدثنا القاسم ، قال : ثنا الحسين ، قال: ثني حجاج ، عن ابن جريج ، قوله إِنَّ فِي هَذَا لَبَلاغًا لِقَوْمٍ عَابِدِينَ قال: يقولون في هذه السورة لبلاغا.ويقول آخرون: في القرآن تنـزيل لفرائض الصلوات الخمس ، من أداها كان بلاغا لقوم عابدين ، قال: عاملين.حدثنا يونس ، قال: أخبرنا ابن وهب ، قال: قال ابن زيد ، في قوله ( إِنَّ فِي هَذَا لَبَلاغًا لِقَوْمٍ عَابِدِينَ ) قال: إن في هذا لمنفعة وعلما لقوم عابدين ، ذاك البلاغ.

( إن في هذا ) أي في هذا القرآن ( لبلاغا ) وصولا إلى البغية أي من اتبع القرآن وعمل به وصل إلى ما يرجوه من الثواب وقيل بلاغا أي : كفاية يقال في هذا الشيء بلاغ و بلغة أي : كفاية والقرآن زاد الجنة كبلاغ المسافر ( لقوم عابدين ) أي المؤمنين الذين يعبدون الله وقال ابن عباس : عالمين وقال كعب الأحبار : هم أمة محمد صلى الله عليه وسلم أهل الصلوات الخمس وشهر رمضان.

إِنَّ فِي هَذَا لَبَلَاغًا لِقَوْمٍ عَابِدِينَ (106)فالإشارة بقوله تعالى : { إن في هذا } إلى الوعد الموعود في الزبور والمبلّغ في القرآن .والمراد بالقوم العابدين مَن شأنهم العبادة لا ينحرفون عنها قِيد أنملة كما أشعر بذلك جريان وصف العابدين على لفظ { قوم } المشعرِ بأن العبادة هي قِوام قوميتهم كما قدمناه عند قوله تعالى : { وما تغني الآيات والنذر عن قوم لا يؤمنون } في آخر [ سورة يونس : 101 ]. فكأنه يقول : فقد أبلغتكم الوعد فاجتهدوا في نواله . والقوم العابدون هم أصحاب رسول الله صلى الله عليه وسلم الموجودون يومئذ والذين جاءوا من بعدهم .والعبادة : الوقوف عند حدود الشريعة . قال تعالى : { كنتم خير أمة أخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون بالله } [ آل عمران : 110 ]. وقد ورثوا هذا الميراث العظيم وتركوه للأمة بعدهم ، فهم فيه أطوار كشأن مختلف أحوال الرشد والسفه في التصرف في مواريث الأسلاف .وما أشبه هذا الوعد المذكورَ هنا ونوطَه بالعبادة بالوعد الذي وُعدته هذه الأمة في القرآن : { وعد الله الذين آمنوا منكم وعملوا الصالحات ليستخلفنهم في الأرض كما استخلف الذين من قبلهم وليمكنن لهم دينهم الذي ارتضى لهم وليبدلنهم من بعد خوفهم أمناً يعبدونني لا يشركون بي شيئاً ومن كفر بعد ذلك فأولئك هم الفاسقون وأقيموا الصلاة وآتوا الزكاة وأطيعوا الرسول لعلكم ترحمون } [ النور : 5556 ].

يثني الله تعالى على كتابه العزيز " القرآن "" ويبين كفايته التامة عن كل شيء، وأنه لا يستغنى عنه فقال: { إِنَّ فِي هَذَا لَبَلَاغًا لِقَوْمٍ عَابِدِينَ } أي: يتبلغون به في الوصول إلى ربهم، وإلى دار كرامته، فوصلهم إلى أجل المطالب، وأفضل الرغائب. وليس للعابدين، الذين هم أشرف الخلق، وراءه غاية، لأنه الكفيل بمعرفة ربهم، بأسمائه، وصفاته، وأفعاله، وبالإخبار بالغيوب الصادقة، وبالدعوة لحقائق الإيمان، وشواهد الإيقان، المبين للمأمورات كلها، والمنهيات جميعا، المعرف بعيوب النفس والعمل، والطرق التي ينبغي سلوكها في دقيق الدين وجليله، والتحذير من طرق الشيطان، وبيان مداخله على الإنسان، فمن لم يغنه القرآن، فلا أغناه الله، ومن لا يكفيه، فلا كفاه الله."

إن في هذا أي فيما جرى ذكره في هذه السورة من الوعظ والتنبيه . وقيل : إن في القرآن لبلاغا لقوم عابدين قال أبو هريرة وسفيان الثوري : هم أهل الصلوات الخمس . وقال ابن عباس - رضي الله عنهما - : عابدين مطيعين . والعابد المتذلل الخاضع . قال القشيري : ولا يبعد أن يدخل فيه كل عاقل ؛ لأنه من حيث الفطرة متذلل للخالق ، وهو بحيث لو تأمل القرآن واستعمله لأوصله ذلك إلى الجنة . وقال ابن عباس أيضا : هم أمة محمد - صلى الله عليه وسلم - الذين يصلون الصلوات الخمس ويصومون شهر رمضان . وهذا هو القول الأول بعينه .

The expanse of the present universe was brought into existence for the purpose of creating a testing ground. Subsequently, when the time comes for creating the world of reaping results (the Hereafter), God will wind up this world, and perhaps with the same material will create another world which will fulfil result-and reward- oriented purposes. The coming into existence of one world (the present world) itself provides sufficient proof of the fact that another world can be brought into existence. In the present world, bad persons attain positions of greatness, but this is only for as long as the period of trial lasts. When the period of trial is over and God’s eternal and perfect world is created, every kind of comfort and honour will be in evidence, but only for those who had proved to be God’s true subjects in this world of trial. This has been set down in detail in the Bible, ‘And do not envy the evil people....Trust in the Lord, and do good; dwell in the land, and feed on His faithfulness. He shall bring forth your righteousness as the light and your justice as the noonday – for evil-doers shall be cut off; but those who wait on the Lord, they shall inherit the earth. The righteous shall inherit the earth and dwell in it forever.’ (Psalms, chapter 37, verses 1, 3, 6, 9 and 27).

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ‌ مِن بَعْدِ الذِّكْرِ‌ أَنَّ الْأَرْ‌ضَ يَرِ‌ثُهَا عِبَادِيَ الصَّالِحُونَ (And We have written in Zabur (Psalms) after the Dhikr (the Torah) that the land will be inherited by My righteous slaves. - 21:105) The word لزَّبُورِ‌(zabur) is the plural of زُبُرّ (zuburr), which means book. It is also the name of the book which was revealed to Sayyidna Dawud (علیہ السلام) . Opinions differ as to the meaning of the word in the present context. According to a version attributed to Sayyidna Ibn ` Abbas ؓ the word ذِکر in the verse refers to Torah, and زبور to all other books revealed after Torah i.e. Zabur (Psalms), Injil (Evangel) and Qur'an. (Ibn Jarir) The same explanation is adopted by Dahhak. However, Ibn Zaid has explained that ذِکر refers to لَوحِ مَحفُوظ (the Preserved Tablet) and زبور relates to all the books which were revealed to the prophets. Zajjaj has also adopted this explanation. (Ruh ul-Ma ani) الْأَرْ‌ضَ (the word 'land' in - 21:105) All commentators agree that the word in this verse refers to the land of Paradise. Ibn Jarir has reported this explanation from Sayyidna Ibn ` Abbas ؓ . The same explanation is also adopted by Mujahid, Ibn Jubair, Ikrimah, Suddi and Ab Al-` Aaliyah. Imam Razi has said that another verse of the Holy Qur'an supports this explanation. The verse is وَأَوْرَ‌ثَنَا الْأَرْ‌ضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ (And has bequeathed upon us the earth for us to make our dwelling wheresoever we will in Paradise - 39:74) The words used in the verse that the pious will inherit the أَرْ‌ضَ also lend credence to the view that the word أَرْ‌ضَ means land of Paradise, because the land of the earth can be inherited by all, whether believers or non-believers. Also the phrase that the pious will inherit the land (أَرْ‌ضَ ) follows the mention of Qiyamah, and it is well known that after the Qiymah there will be no land of the earth but only the land of the Paradise. Another version of Sayyidna Ibn ` Abbas ؓ says that the word أَرْ‌ضَ means just land, and includes both the land of the earth as well as of Paradise. It is quite obvious that the land of the Paradise will be inherited by the pious people. As for the land of the world also it is stated in the Holy Qur'an at several places that there will be a time when the entire land of the world will belong to the pious believers. One of such verse is: إِنَّ الْأَرْ‌ضَ لِلَّـهِ يُورِ‌ثُهَا مَن يَشَاءُ مِنْ عِبَادِهِ ۖ وَالْعَاقِبَةُ لِلْمُتَّقِينَ (Surely, the land belongs to Allah. He lets whomsoever He wills, from among His slaves, inherit it. And the end-result is in favour of the God-fearing. - 7:128). In another verse it is said: وَعَدَ اللَّـهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْ‌ضِ (Allah has promised those of you who believe and do good deeds that He will certainly make them (His) vicegerents in the land. - 24:55). Yet another verse says: إِنَّا لَنَنصُرُ‌ رُ‌سُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Surely, We shall help Our Messengers and those who have believed in the present life, and upon the day when the witnesses arise. - 40:51). The history has already witnessed the control of the pious believers over the better part of the world, and it will again come under their control during the time of Sayyidna Mahdi ؓ . (Ruh ul-Ma` ani Ibn Kathir)

(Lo! there is) in the Qur'an (a plain statement) sufficiency; it is also said: there is an admonition through the commands and prohibitions (for folk who are devout) for people who declare Allah's divine Oneness.

�Indeed there is in this [Qurʾān] a proclamation for people who are devout�He said:He did not make it a proclamation (balāgh) for all His servants. Rather, He made it especially for the group of people who are [true] worshippers (ʿābidūn). They are those who worship God, Exalted is He, and give their entire being (muhaj) to Him, not for a recompense, nor because of Paradise or Hell, but out of love (ḥubb) [for Him], and taking pride in the fact that He has made them worthy of worshipping Him. But God knows best.His words, Exalted is He: