Saba, Sheba — Verse 38

How Those Who lived a Life of Luxury disbelieved in the Messengers and were misled by Their pursuit of Wealth and Children Allah is consoling His Prophet and commanding him to follow the example of the Messengers that came before him. He tells him that no Prophet was ever sent to a township but those among its people who lived a life of luxury disbelieved in him, and the weaker people of the town followed him. The people of Nuh, peace be upon him, said to him: أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الاٌّرْذَلُونَ (Shall we believe in you, when the weakest (of the people) follow you) (26:110) وَمَا نَرَاكَ اتَّبَعَكَ إِلاَّ الَّذِينَ هُمْ أَرَاذِلُنَا بَادِىَ الرَّأْى (nor do we see any follow you but the meanest among us and they (too) followed you without thinking) (11:27). The leaders among the people of Salih said: قَالَ الْمَلأ الَّذِينَ اسْتَكْبَرُواْ مِن قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُواْ لِمَنْ ءَامَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَـلِحاً مُّرْسَلٌ مِّن رَّبِّهِ قَالُواْ إِنَّا بِمَآ أُرْسِلَ بِهِ مُؤْمِنُونَ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا بِالَّذِى ءَامَنتُمْ بِهِ كَـفِرُونَ (to those who were counted weak -- to such of them as believed: "Know you that Salih is one sent from his Lord." They said: "We indeed believe in that with which he has been sent." Those who were arrogant said: "Verily, we disbelieve in that which you believe in.") (7:75-76). And Allah said: وَكَذلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِّيَقُولواْ أَهَـؤُلاءِ مَنَّ اللَّهُ عَلَيْهِم مِّن بَيْنِنَآ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّـكِرِينَ (Thus We have tried some of them with others, that they might say: "Is it these (poor believers) that Allah has favored from among us" Does not Allah know best those who are grateful) (6:53), وَكَذلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَـبِرَ مُجْرِمِيهَا لِيَمْكُرُواْ فِيهَا (And thus We have set up in every town great ones of its wicked people to plot therein) (6:123), and وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا (And when We decide to destroy a town (population), We (first) send a definite order to those among them who lead a life of luxury. Then, they transgress therein, and thus the Word (of torment) is justified against it (them). Then We destroy it with complete destruction) (17:16). And Allah says here: وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ And We did not send a warner to a township meaning a Prophet or a Messenger, إِلاَّ قَالَ مُتْرَفُوهَآ (but those who were given the worldly wealth and luxuries among them) means, those who enjoyed a life of riches and luxury, and positions of leadership. Qatadah said, "They are their tyrants, chiefs and leaders in evil." إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ (We believe not in the (Message) with which you have been sent.) means, `we do not believe in it and we will not follow it.' Allah tells us that those who enjoyed a life of luxury and who disbelieved the Messengers said: وَقَالُواْ نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ (And they say: "We are more in wealth and in children, and we are not going to be punished.") meaning, they were proud of their great wealth and great numbers of children, and they believed that this was a sign that Allah loved them and cared for them, and that if He gave them this in this world, He would not punish them in the Hereafter. This was too far-fetched. Allah says: أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them We hasten unto them with good things. Nay, but they perceive not.) (23:55-56) فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـفِرُونَ (So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world, and that their souls shall depart while they are disbelievers.) (9:55), and ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً - وَجَعَلْتُ لَهُ مَالاً مَّمْدُوداً - وَبَنِينَ شُهُوداً - وَمَهَّدتُّ لَهُ تَمْهِيداً - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً - سَأُرْهِقُهُ صَعُوداً (Leave Me Alone (to deal) with whom I created lonely. And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment!) (74:11-17) And Allah has told us about the story of the owner of those two gardens, that he had wealth and crops and children, but that could not help him at all when all of that was taken from him in this world, before he reached the Hereafter. Allah says here: قُلْ إِنَّ رَبِّى يَبْسُطُ الرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ (Say: "Verily, my Lord expands the provision to whom He wills and restricts...") meaning, He gives wealth to those whom He loves and those whom He does not love, and He makes poor whom He wills and makes rich whom He wills. He has complete wisdom and clear proof, وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ (but most men know not.) Then Allah says: وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى (And it is not your wealth, nor your children that bring you nearer to Us,) meaning, `these things are not a sign that We love you or care for you.' Imam Ahmad, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: «إِنَّ اللهَ تَعَالَى لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ، وَلَكِنْ إِنَّمَا يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُم» (Allah does not look at your outward appearance or your wealth, rather He looks at your hearts and your deeds.) Muslim and Ibn Majah also recorded this. Allah says: إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً (but only he who believes, and does righteous deeds;) meaning, `only faith and righteous deeds will bring you closer to Us.' فَأُوْلَـئِكَ لَهُمْ جَزَآءُ الضِّعْفِ بِمَا عَمِلُواْ (as for such, there will be multiple rewards for what they did,) means, the reward will be multiplied for them between ten and seven hundred times. وَهُمْ فِى الْغُرُفَـتِ ءَامِنُونَ (and they will reside in the high dwellings in peace and security.) means, in the lofty dwellings of Paradise, safe from all misery, fear and harm, and from any evil they could fear. Ibn Abi Hatim recorded that `Ali, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: «إِنَّ فِي الْجَنَّةِ لَغُرَفًا تُرَى ظُهُورُهَا مِنْ بُطُونِهَا، وَبُطُونُهَا مِنْ ظُهُورِهَا» (In Paradise there are lofty rooms whose outside can be seen from the inside and whose inside can be seen from the outside.) A bedouin asked, "Who are they for" He said: «لِمَنْ طَيَّبَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَأَدَامَ الصِّيَامَ، وَصَلَّى بِاللَّيْلِ وَالنَّاسُ نِيَام» (For those who speak well, feed the hungry, persist in fasting and pray at night while people are asleep.) وَالَّذِينَ يَسْعَوْنَ فِى ءَايَـتِنَا مُعَـجِزِينَ (And those who strive against Our Ayat, to frustrate them,) means, those who try to block people from the path of Allah and from following His Messengers and believing in His signs, فَأُوْلَـئِكَ فِى الْعَذَابِ مُحْضَرُونَ they will be brought to the torment. means, they will all be punished for their deeds, each one accordingly.

And those who strive against Our signs namely the Qur’ān seeking to invalidate it supposing Us to be inomnipotent — or supposing that they can elude Us — those they will be arraigned into the chastisement.

والذين يسعون في إبطال حججنا، ويصدون عن سبيل الله مشاقين مغالبين، هؤلاء في عذاب جهنم يوم القيامة، تحضرهم الزبانية، فلا يخرجون منها.

"والذين يسعون في آياتنا معاجزين " أي يسعون في الصد عن سبيل الله واتباع رسله والتصديق بآياته " فأولئك في العذاب محضرون " أي جميعهم مجزيون بأعمالهم فيها بحسبهم.

ثم بين - سبحانه - سوء عاقبة المصرين على كفرهم فقال : ( والذين يَسْعَوْنَ في آيَاتِنَا مُعَاجِزِينَ أولئك فِي العذاب مُحْضَرُونَ ) .أى : والذين يسعون فى إبطال آياتنا الدالة على وحدانيتنا وقدرتنا ، ( مُعَاجِزِينَ ) .أى : زاعمين سبقهم لنا ، وعدم قدرتنا عليهم ( أولئك ) الذين يفعلون ذلك ( فِي العذاب مُحْضَرُونَ ) أى : فى عذاب جهنم مخلدون ، حيث تحضرهم ملائكة العذاب بدون شفقة أو رحمة ، وتلقى بهم فيها .

القول في تأويل قوله تعالى : وَالَّذِينَ يَسْعَوْنَ فِي آيَاتِنَا مُعَاجِزِينَ أُولَئِكَ فِي الْعَذَابِ مُحْضَرُونَ (38)يقول تعالى ذكره: والذين يعملون في آياتنا، يعني: في حججنا وآي كتابنا، يبتغون إبطاله ويريدون إطفاء نوره معاونين، يحسبون أنهم يفوتوننا بأنفسهم ويعجزوننا(أُولَئِكَ فِي الْعَذَابِ مُحْضَرُونَ) يعني: في عذاب جهنم محضرون يوم القيامة .

( والذين يسعون ) يعملون ) ( في آياتنا ) في إبطال حجتنا ) ( معاجزين ) معاندين يحسبون أنهم يعجزوننا ويفوتوننا ( أولئك في العذاب محضرون)

وَالَّذِينَ يَسْعَوْنَ فِي آَيَاتِنَا مُعَاجِزِينَ أُولَئِكَ فِي الْعَذَابِ مُحْضَرُونَ (38)جرى الكلام على عادة القرآن في تعقيب الترغيب بالترهيب وعكسِه ، فكان هذا بمنزلة الاعتراض بين الثناء على المؤمنين الصالحين وبين إرشادهم إلى الانتفاع بأموالهم للقرب عند الله تعالى بجملة { وما أنفقتم من شيء } [ سبأ : 39 ] الخ . والذين يسعون في الآيات هم المشركون بصدهم عن سماع القرآن وبالطعن فيه بالباطل واللغو عند سماعه .والسعي مستعار للاجتهاد في العمل كقوله تعالى : { ثم أدبر يسعى } [ النازعات : 22 ] وإذا عدي ب { في } كان في الغالب مراداً منه الاجتهاد في المضرة فمعنى { يسعون في آياتنا } يجتهدون في إبطالها ، و { معاجزين } مغالبين طالبين العجز . وقد تقدم نظيره في قوله تعالى : { والذين سعوا في آياتنا معاجزين أولئك أصحاب الجحيم } في سورة الحج ( 51 ) .واسم الإِشارة للتنبيه على أنهم استحقوا الجحيم لأجل ما ذُكر قبل اسم الإِشارة مثل { أولئك على هدىً من ربهم } [ البقرة : 5 ] و { في العذاب } خبر عن اسم الإِشارة . و { محضرون } هنا كناية عن الملازمة فهو ارتقاء في المعنى الذي دلت عليه أداة الظرفية من إحاطة العذاب بهم وهو خبر ثان عن اسم الإِشارة ومتعلقه محذوف دل عليه الظرف وقد تقدم نظيره في قوله تعالى : { فأولئك في العذاب محضرون } في سورة الروم ( 16 ) .

وأما الذين سعوا في آياتنا على وجه التعجيز لنا ولرسلنا والتكذيب فـ { أُولَئِكَ فِي الْعَذَابِ مُحْضَرُونَ }

" والذين يسعون في آياتنا " في إبطال أدلتنا وحجتنا وكتابنا . ( معاجزين ) معاندين ، يحسبون أنهم يفوتوننا بأنفسهم . أولئك في العذاب محضرون أي في جهنم تحضرهم الزبانية فيها .

Those who acquire wealth and power, rise to places of prominence in this world. This creates a sort of false confidence in them. Such people do not give due importance to the Hereafter, even when they are warned of it. They cannot believe that God, Who has given them honour in this world, will dishonour them in the Hereafter. This false confidence in every age has been the greatest cause of the rejection of the call for Truth by the influential members of a society; and when they look down upon something, men of lesser stature also hold it in contempt. In this way the common people as well as the elite are prevented from accepting the Truth. The wealth and other material things of this world are for the purpose of putting human beings to the test and are not meant as rewards. A surfeit of worldly effects is not a sign of nearness to God; nor does their shortage indicate being at a distance from Him. Only those who always remembered God and kept themselves within the limits laid down by Him, while availing of His divine bounty, are really close to God. These are the people who will be treated as deserving of God’s eternal blessings and rewards in the Hereafter.

In 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.

(And as for those who strive against) as for those who deny (Our revelations) Muhammad (pbuh) and the Qur'an, (challenging) they will not escape Our chastisement, (they will be brought to the doom) to the Fire.