The Story, Stories, The Narrative — Verse 62

The Idolators and Their Partners and the Emnity between Them in the Hereafter Allah informs of how He will rebuke the idolators on the Day of Resurrection, when He will call them and say: أَيْنَ شُرَكَآئِىَ الَّذِينَ كُنتُمْ تَزْعُمُونَ ("Where are My (so-called) partners whom you used to assert") meaning, `where are the gods which you used to worship in the world, the idols and rivals Can they help you or save you' This is said in the nature of a rebuke and warning, as in the Ayah, وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَـكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَّا خَوَّلْنَـكُمْ وَرَاءَ ظُهُورِكُمْ وَمَا نَرَى مَعَكُمْ شُفَعَآءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَآءُ لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ (And truly, you have come unto Us alone as We created you the first time. You have left behind you all that which We had bestowed on you. We see not with you your intercessors whom you claimed to be partners with Allah. Now all relations between you and them have been cut off, and all that you used to claim has vanished from you.) (6:94) His saying: قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ (Those about whom the Word will have been fulfilled) means the Shayatin and evil Jinn, and those who used to advocate disbelief. رَبَّنَا هَـؤُلاءِ الَّذِينَ أَغْوَيْنَآ أَغْوَيْنَـهُمْ كَمَا غَوَيْنَا تَبَرَّأْنَآ إِلَيْكَ مَا كَانُواْ إِيَّانَا يَعْبُدُونَ ("Our Lord! These are they whom we led astray. We led them astray, as we were astray ourselves. We declare our innocence before You. It was not us they worshipped.") They will testify against them and say that they led them astray, then they will declare their innocence of their worship. This is like the Ayat: وَاتَّخَذُواْ مِن دُونِ اللَّهِ ءالِهَةً لِّيَكُونُواْ لَهُمْ عِزّاً كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدّاً (And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship of them, and become opponents to them.) (19:81-82) وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَـمَةِ وَهُمْ عَن دُعَآئِهِمْ غَـفِلُونَ - وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَآءً وَكَانُواْ بِعِبَادَتِهِمْ كَـفِرِينَ (And who is more astray than one who calls besides Allah, who will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them And when mankind are gathered, they will become their enemies and will deny their worshipping.) (46:5-6). Ibrahim Al-Khalil, peace be upon him, said to his people: إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً (You have taken idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other.) (29:25) إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ (When those who were followed disown those who followed, and they see the torment, then all their relations will be cut off from them) until: وَمَا هُم بِخَـرِجِينَ مِنَ النَّارِ (And they will never get out of the Fire.) (2:166-167). Allah says: وَقِيلَ ادْعُواْ شُرَكَآءَكُمْ (And it will be said (to them): "Call upon your partners,") meaning, `to save you from the predicament you are in, as you hoped that they would do in this world.' فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُواْ لَهُمْ وَرَأَوُاْ الْعَذَابَ (and they will call upon them, but they will give no answer to them, and they will see the torment.) means, they will realize for sure that they are inevitably destined for the Fire. His saying: لَوْ أَنَّهُمْ كَانُواْ يَهْتَدُونَ (If only they had been guided!) means, when they see the punishment with their own eyes, they will wish that they had been among the guided in this world. This is like the Ayah, وَيَوْمَ يَقُولُ نَادُواْ شُرَكَآئِىَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُواْ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقاً - وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّواْ أَنَّهُمْ مُّوَاقِعُوهَا وَلَمْ يَجِدُواْ عَنْهَا مَصْرِفًا (And the Day He will say: "Call those partners of Mine whom you claimed." Then they will cry unto them, but they will not answer them, and We shall put a Mawbiq (a barrier) between them. And the criminals, shall see the Fire and apprehend that they have to fall in it. And they will find no way of escape from there.) (18:52-53) Their attitude towards the Messengers on the Day of Resurrection وَيَوْمَ يُنَـدِيهِمْ فَيَقُولُ مَاذَآ أَجَبْتُمُ الْمُرْسَلِينَ (And the Day He will call to them, and say: "What answer gave you to the Messengers") The first call will be concerning the issue of Tawhid, which includes evidences of the prophethood -- `What was your response to the Messengers who were sent to you How did you deal with them' This is like the questions which will be asked of a person in his grave: `who is your Lord who is your Prophet and what is your religion' The believer will testify that there is no God except Allah and that Muhammad ﷺ is His servant and Messenger, but the disbelievers will say, "Oh, oh, I do not know." So he will have no answer on the Day of Resurrection except to remain silent, because whoever is blind in this world (i.e., does not see Allah's signs and believes not in Him), will be blind in the Hereafter, and more astray. Allah says: فَعَمِيَتْ عَلَيْهِمُ الاٌّنبَـآءُ يَوْمَئِذٍ فَهُمْ لاَ يَتَسَآءَلُونَ (Then the news of a good answer will be obscured to them on that Day, and they will not be able to ask one another.) Mujahid said: "The proof will be obscured from them," so they will not be able to ask one another for help by virtue of their blood ties. Allah's saying: فَأَمَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَـلِحاً (But as for him who repented, believed, and did righteous deeds,) means, in this world. فَعَسَى أَن يَكُونَ مِنَ الْمُفْلِحِينَ (then perhaps he will be among those who are successful.) means, on the Day of Resurrection. And the word; perhaps (`Asa), when used in reference to Allah, may He be exalted, implies that the thing described will inevitably come to pass, and this will undoubtedly happen by the grace and mercy of Allah.

And mention the day when He God will call to them and say ‘Where then are My partners those whom you used to claim?’ were partners of Mine.

ويوم ينادي الله عز وجل الذين أشركوا به الأولياء والأوثان في الدنيا، فيقول لهم: أين شركائي الذين كنتم تزعمون أنهم لي شركاء؟

يقول تعالى مخبرا عما يوبخ به الكفار المشركين يوم القيامة حيث يناديهم فيقول: "أين شركائي الذين كنتم تزعمون" يعني أين الآلهة التي كنتم تعبدونها في الدار الدنيا من الأصنام والأنداد هل ينصرونكم أو ينتصرون وهذا على سبيل التقريع والتهديد كما قال تعالى: "ولقد جئتمونا فرادى كما خلقناكم أول مرة وتركتم ما خولناكم وراء ظهوركم وما نرى معكم شفعاءكم الذين زعمتم أنهم فيكم شركاء لقد تقطع بينكم وضل عنكم ما كنتم تزعمون".

ثم حكى - سبحانه - جانبا من أقوال المشركين يوم القيامة ، ومن أحوالهم السيئة ، ورد أمرهم وأمر غيرهم إليه وحده - عز وجل- فقال : ( وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ . . . ) .الظرف فى قوله - سبحانه - : ( وَيَوْمَ يُنَادِيهِمْ ) منصوب بفعل مقدر ، ونداؤهم نداء إهانة وتحفير . والنداء صادر عن الله - تعالى - .أى : واذكر - أيها المخاطب - لتتعظ وتعتبر ، حال أولئك الظالمين ، يوم يناديهم الله - تعالى - فيقول لهم : ( أَيْنَ شُرَكَآئِيَ الذين كُنتُمْ تَزْعُمُونَ ) أى : أين شركائى الذين كنتم فى الدنيا تزعمونهم شركائى ، لكى ينصروكم أو يدفعوا عنكم العذاب .فمفعولا ( تَزْعُمُونَ ) محذوفان ، لدلالة الكلام عليهما . والمقصود بهذا الاستهفام ( أَيْنَ شُرَكَآئِيَ ) الخزى والفضيحة ، إذ من المعلوم أنه لا شركاء لله - تعالى - لا فى ذاته ولا فى صفاته .

القول في تأويل قوله تعالى : وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ (62)يقول تعالى ذكره: ويوم ينادي ربّ العزّة الذين أشركوا به الأنداد والأوثان في الدنيا, فيقول لهم: ( أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ ) أنهم لي في الدنيا شركاء

( ويوم يناديهم فيقول أين شركائي الذين كنتم تزعمون ) في الدنيا أنهم شركائي .

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ (62) تخلص من إثبات بعثة الرسل وبعثة محمد صلى الله عليه وسلم إلى إبطال الشركاء لله ، فالجملة معطوفة على جملة { أفمن وعدناه وعداً حسناً } [ القصص : 61 ] مفيدة سبب كونهم من المحضرين ، أي لأنهم اتخذوا من دون الله شركاء ، وزعموا أنهم يشفعون لهم فإذا هم لا يجدونهم يوم يحضرون للعذاب ، فلك أن تجعل مبدأ الجملة قوله { يناديهم } فيكون عطفاً على جملة { ثم هو يوم القيامة من المحضرين } [ القصص : 61 ] أي يحضرون و { يناديهم فيقول : أين شركائي } الخ . ولك أن تجعل مبدأ الجملة قوله { يوم يناديهم } . ولك أن تجعله عطف مفردات فيكون { يوم يناديهم } عطفاً على { يوم القيامة من المحضرين } [ القصص : 61 ] فيكون { يوم يناديهم } عين { يوم القيامة } وكان حقه أن يأتي بدلاً من { يوم القيامة } لكنه عدل عن الإبدال إلى العطف لاختلاف حال ذلك اليوم باختلاف العنوان ، فنزل منزلة يوم مغاير زيادة في تهويل ذلك اليوم .ولك أن تجعل { يوم يناديهم } منصوباً بفعل مقدر بعد واو العطف بتقدير : اذكر ، أو بتقدير فعل دل عليه معنى النداء . واستفهام التوبيخ من حصول أمر فظيع ، تقديره : يوم يناديهم يكون ما لا يوصف من الرعب .وضمير { يناديهم } المرفوع عائد إلى الله تعالى . وضمير الجمع المنصوب عائد إلى المتحدث عنهم في الآيات السابقة ابتداء من قوله { وقالوا إن نتبع الهدى معك نتخطف من أرضنا } [ القصص : 57 ] فالمنادون جميع المشركين كما اقتضاه قوله تعالى { أين شركائي الذين كنتم تزعمون } .والاستفهام بكلمة { أين } ظاهره استفهام عن المكان الذي يوجد فيه الشركاء ولكنه مستعمل كناية عن انتفاء وجود الشركاء المزعومين يومئذ ، فالاستفهام مستعمل في الانتفاء .ومفعولا { تزعمون } محذوفان دل عليهما { شركائي الذين كنتم تزعمون } أي تزعمونهم شركائي ، وهذا الحذف اختصار وهو جائز في مفعولي ( ظن ) .

هذا إخبار من اللّه تعالى، عما يسأل عنه الخلائق يوم القيامة، وأنه يسألهم عن أصول الأشياء، وعن عبادة اللّه وإجابة رسله، فقال: { وَيَوْمَ يُنَادِيهِمْ } أي: ينادي من أشركوا به شركاء يعبدونهم، ويرجون نفعهم، ودفع الضرر عنهم، فيناديهم، ليبين لهم عجزها وضلالهم، { فَيَقُولُ أَيْنَ شُرَكَائِيَ } وليس للّه شريك، ولكن ذلك بحسب زعمهم وافترائهم، ولهذا قال: { الَّذِينَ كُنْتُمْ تَزْعُمُونَ } فأين هم، بذواتهم، وأين نفعهم وأين دفعهم؟ومن المعلوم أنه يتبين لهم في تلك الحال، أن الذي عبدوه، ورجوه باطل، مضمحل في ذاته، وما رجوا منه، فيقرون على أنفسهم بالضلالة والغواية.

قوله تعالى : ويوم يناديهم أي ينادي الله يوم القيامة هؤلاء المشركين فيقول أين شركائي الذين كنتم تزعمون بزعمكم أنهم ينصرونكم ويشفعون لكم .

On Judgement Day, the adherents of misguided leaders (sharik), whose word they accepted as if it were the word of God, will find themselves in a strange predicament. They will find that those great ones, whom they had been so proud to follow, have led them straight to Hell. They will then, in disgust, blame their leaders for their plight. But their leaders will retort that they have nobody to blame but themselves. They will allege that if their followers obtensibly bowed to their will, it was only because it was in accordance with their own desires. They will further accuse their followers of being slaves to their own desires. But they will then admit that they too had given in to temptation and that since leaders and followers had to face the same fate, there was no point in blaming each other.

Commentary The very first question infidels and disbelievers will be asked at the Tumultuous Place (mahshar) will be about shirk (associating someone else with Allah), that is, ` where are those Shaitans today whom you used to associate with Us? Can they provide you any help today?' In response to these queries the disbelievers would say that it was not a fault of theirs, as they did not associate them with Allah on their own. It was the Shaitan who deluded them. Then Allah Ta’ ala would ask the Shaitans to say if they had anything in their defense; who, while accepting their role of deceit, would plead that they had only misled them but did not force them to act upon the same. Thus, the Shaitans would confess that they did commit the crime, but the infidels too were not free from its commission. Because just as they led them astray, similarly at the same time, the prophets and their deputies also guided them towards the Right Path with sound arguments; making the Truth crystal clear to them . They rejected the Truth presented by the prophets and instead listened to us using their free will and discretion. So, how could they be free from the blame? It proves that if someone chooses to follow those who wish to put him on the wrong path on his own good will, despite the fact that he has before him clear cut arguments against them and the righteous way to follow, then he has no excuse-to offer.

(On the Day) which is the Day of Judgement (when He) i.e. Allah (will call unto them) Abu Jahl and his host (and say) and Allah, glorified is He, says: (Where are My partners whom you imagined) whom you worshipped and claimed they were my partners?