Cattle, Livestock — Verse 41

The Idolators Call On Allah Alone During Torment and Distress Allah states that He does what He wills with His creatures and none can resist His decision or avert what He decrees for them. He is the One Who has no partners, Who accepts the supplication from whomever He wills. Allah said, قُلْ أَرَأَيْتُكُم إِنْ أَتَـكُمْ عَذَابُ اللَّهِ أَوْ أَتَتْكُمْ السَّاعَةُ أَغَيْرَ اللَّهِ تَدْعُونَ إِن كُنتُمْ صَـدِقِينَ (Say: "Tell me if Allah's torment comes upon you, or the Hour comes upon you, would you then call upon any one other than Allah (Reply) if you are truthful!") This means, you -- disbelievers -- will not call other than Allah in this case, because you know that none except He is able to remove the affliction. Allah said, إِن كُنتُمْ صَـدِقِينَ (if you are truthful) by taking gods besides Him. بَلْ إِيَّـهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَآءَ وَتَنسَوْنَ مَا تُشْرِكُونَ (Nay! To Him alone you call, and, if He willed, He would remove that (distress) for which you call upon Him, and you forget at that time whatever partners you joined with Him (in worship)!) for in times of necessity, you only call on Allah and forget your idols and false deities. In another Ayah, Allah said; وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ (And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him (Allah)) 17:67. Allah said; وَلَقَدْ أَرْسَلنَآ إِلَى أُمَمٍ مِّن قَبْلِكَ فَأَخَذْنَـهُمْ بِالْبَأْسَآءِ (Verily, We sent (Messengers) to many nations before you. And We seized them with extreme poverty...) That is, loss of wealth and diminished provisions, وَالضَّرَّآءِ (and loss of health) various illnesses, diseases and pain, لَعَلَّهُمْ يَتَضَرَّعُونَ (so that they might believe with humility) and call Allah and supplicate to Him with humbleness and humility. Allah said; فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ (When Our torment reached them, why then did they not believe with humility) Meaning: Why do they not believe and humble themselves before Us when We test them with disaster' وَلَـكِن قَسَتْ قُلُوبُهُمْ (But their hearts became hardened,) for their hearts are not soft or humble, وَزَيَّنَ لَهُمُ الشَّيْطَـنُ مَا كَانُواّ يَعْمَلُونَ (and Shaytan made fair-seeming to them that which they used to do. ) That is, Shirk, defiance and rebellion. فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ (So, when they forgot (the warning) with which they had been reminded,) by ignoring and turning away from it, فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ (We opened to them the gates of everything,) Meaning: `We opened the gates of provisions for them from wherever they wished, so that We deceive them.' We seek refuge with Allah from such an end. This is why Allah said, حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ f(until in the midst of their enjoyment in that which they were given,) such as wealth, children and provisions, أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ (all of a sudden, We took them to punishment and lo! They were plunged into destruction with deep regrets and sorrows.) They have no hope for any type of good thing. Al-Hasan Al-Basri said, "Whomever Allah gives provision and he thinks that Allah is not testing him, has no wisdom. Whomever has little provision and thinks that Allah will not look at (provide for) him, has no wisdom." He then recited the Ayah, فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ (So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows.) He added, "By the Lord of the Ka`bah! Allah deceived these people, when He gave them what they wished, and then they were punished." Ibn Abi Hatim recorded this statement.

Nay; upon Him and upon none other you will call in times of tribulation and He will remove that which you call upon Him to remove from you such things as suffering if He wills to remove it and you will forget you will neglect what you associate with Him of idols and will not call them.

No, He it is whom you will supplicate, so He will remove that for which you supplicate Him if He will, and you will forget what you associated with Him. “You will call upon Me, you will know Me, and you will ask Me to remove the trial. It is I who am powerful to perfection, I who am bounteous with bestowal, I who am the beautiful doing, beautiful- wanting friend and companion.” In the reports of David has come this: “O David! Ask the earth-dwellers why they do not be- come friends with Me, for I am worthy of friendship. I am the Lord with munificence and without niggardliness, with knowledge and without ignorance, with patience and without incapacity. There is no change in My attributes and no alteration in My words. I am the bestower upon the servants and vast in mercy. I have never turned back from bounty and generosity. In the Beginningless I wrote mercy toward them against Myself and burned the incense of love. I lit up their hearts with the light of recognition.” The tongue of the servants' state says in the tune of thanksgiving, “Love for Your Essence, my God, is the belief of the friends, remembering Your description, O Lord, dispels the grief of the grieving. The cash in hand of the servants is the treasure-house of Your bounty, so the hopeful keep on sewing the purse of hope.” “O David, if those who turn away from Me knew how I wait for them and how I yearn to put aside their acts of disobedience, they would die in yearning for Me and would cut off all their ties be- cause of love for Me. O David, this is what I desire for those who turn away from Me. How then is My desire for those who turn toward Me?! “O David! I give blessings, and they show gratitude to others. I fend off trial, and they see that from others. Their shelter is My Presence, and they take shelter in others. All right, let them go, let them flee, and they will return at last.” You also have brightness from Me- you'll keep wandering, then you'll come to Me. “O David! I am the friend of him who befriends Me. I am the companion of him who takes Me as companion.

No, He it is whom you will supplicate, so He will remove that for which you supplicate Him if He will, and you will forget what you associated with Him. “You will call upon Me, you will know Me, and you will ask Me to remove the trial. It is I who am powerful to perfection, I who am bounteous with bestowal, I who am the beautiful doing, beautiful- wanting friend and companion.” In the reports of David has come this: “O David! Ask the earth-dwellers why they do not be- come friends with Me, for I am worthy of friendship. I am the Lord with munificence and without niggardliness, with knowledge and without ignorance, with patience and without incapacity. There is no change in My attributes and no alteration in My words. I am the bestower upon the servants and vast in mercy. I have never turned back from bounty and generosity. In the Beginningless I wrote mercy toward them against Myself and burned the incense of love. I lit up their hearts with the light of recognition.” The tongue of the servants' state says in the tune of thanksgiving, “Love for Your Essence, my God, is the belief of the friends, remembering Your description, O Lord, dispels the grief of the grieving. The cash in hand of the servants is the treasure-house of Your bounty, so the hopeful keep on sewing the purse of hope.” “O David, if those who turn away from Me knew how I wait for them and how I yearn to put aside their acts of disobedience, they would die in yearning for Me and would cut off all their ties be- cause of love for Me. O David, this is what I desire for those who turn away from Me. How then is My desire for those who turn toward Me?! “O David! I give blessings, and they show gratitude to others. I fend off trial, and they see that from others. Their shelter is My Presence, and they take shelter in others. All right, let them go, let them flee, and they will return at last.” You also have brightness from Me- you'll keep wandering, then you'll come to Me. “O David! I am the friend of him who befriends Me. I am the companion of him who takes Me as companion.

No, He it is whom you will supplicate, so He will remove that for which you supplicate Him if He will, and you will forget what you associated with Him. “You will call upon Me, you will know Me, and you will ask Me to remove the trial. It is I who am powerful to perfection, I who am bounteous with bestowal, I who am the beautiful doing, beautiful- wanting friend and companion.” In the reports of David has come this: “O David! Ask the earth-dwellers why they do not be- come friends with Me, for I am worthy of friendship. I am the Lord with munificence and without niggardliness, with knowledge and without ignorance, with patience and without incapacity. There is no change in My attributes and no alteration in My words. I am the bestower upon the servants and vast in mercy. I have never turned back from bounty and generosity. In the Beginningless I wrote mercy toward them against Myself and burned the incense of love. I lit up their hearts with the light of recognition.” The tongue of the servants' state says in the tune of thanksgiving, “Love for Your Essence, my God, is the belief of the friends, remembering Your description, O Lord, dispels the grief of the grieving. The cash in hand of the servants is the treasure-house of Your bounty, so the hopeful keep on sewing the purse of hope.” “O David, if those who turn away from Me knew how I wait for them and how I yearn to put aside their acts of disobedience, they would die in yearning for Me and would cut off all their ties be- cause of love for Me. O David, this is what I desire for those who turn away from Me. How then is My desire for those who turn toward Me?! “O David! I give blessings, and they show gratitude to others. I fend off trial, and they see that from others. Their shelter is My Presence, and they take shelter in others. All right, let them go, let them flee, and they will return at last.” You also have brightness from Me- you'll keep wandering, then you'll come to Me. “O David! I am the friend of him who befriends Me. I am the companion of him who takes Me as companion.

No, He it is whom you will supplicate, so He will remove that for which you supplicate Him if He will, and you will forget what you associated with Him. “You will call upon Me, you will know Me, and you will ask Me to remove the trial. It is I who am powerful to perfection, I who am bounteous with bestowal, I who am the beautiful doing, beautiful- wanting friend and companion.” In the reports of David has come this: “O David! Ask the earth-dwellers why they do not be- come friends with Me, for I am worthy of friendship. I am the Lord with munificence and without niggardliness, with knowledge and without ignorance, with patience and without incapacity. There is no change in My attributes and no alteration in My words. I am the bestower upon the servants and vast in mercy. I have never turned back from bounty and generosity. In the Beginningless I wrote mercy toward them against Myself and burned the incense of love. I lit up their hearts with the light of recognition.” The tongue of the servants' state says in the tune of thanksgiving, “Love for Your Essence, my God, is the belief of the friends, remembering Your description, O Lord, dispels the grief of the grieving. The cash in hand of the servants is the treasure-house of Your bounty, so the hopeful keep on sewing the purse of hope.” “O David, if those who turn away from Me knew how I wait for them and how I yearn to put aside their acts of disobedience, they would die in yearning for Me and would cut off all their ties be- cause of love for Me. O David, this is what I desire for those who turn away from Me. How then is My desire for those who turn toward Me?! “O David! I give blessings, and they show gratitude to others. I fend off trial, and they see that from others. Their shelter is My Presence, and they take shelter in others. All right, let them go, let them flee, and they will return at last.” You also have brightness from Me- you'll keep wandering, then you'll come to Me. “O David! I am the friend of him who befriends Me. I am the companion of him who takes Me as companion.

No, He it is whom you will supplicate, so He will remove that for which you supplicate Him if He will, and you will forget what you associated with Him.�You will call upon Me, you will know Me, and you will ask Me to remove the trial. It is I who am powerful to perfection, I who am bounteous with bestowal, I who am the beautiful doing, beautiful- wanting friend and companion.�In the reports of David has come this: �O David! Ask the earth-dwellers why they do not be- come friends with Me, for I am worthy of friendship. I am the Lord with munificence and without niggardliness, with knowledge and without ignorance, with patience and without incapacity. There is no change in My attributes and no alteration in My words. I am the bestower upon the servants and vast in mercy. I have never turned back from bounty and generosity. In the Beginningless I wrote mercy toward them against Myself and burned the incense of love. I lit up their hearts with the light of recognition.� The tongue of the servants' state says in the tune of thanksgiving,�Love for Your Essence, my God, is the belief of the friends,remembering Your description, O Lord, dispels the grief of the grieving.The cash in hand of the servants is the treasure-house of Your bounty, so the hopeful keep on sewing the purse of hope.��O David, if those who turn away from Me knew how I wait for them and how I yearn to put aside their acts of disobedience, they would die in yearning for Me and would cut off all their ties be- cause of love for Me. O David, this is what I desire for those who turn away from Me. How then is My desire for those who turn toward Me?!�O David! I give blessings, and they show gratitude to others. I fend off trial, and they seethat from others. Their shelter is My Presence, and they take shelter in others. All right, let them go, let them flee, and they will return at last.�You also have brightness from Me-you'll keep wandering, then you'll come to Me.�O David! I am the friend of him who befriends Me. I am the companion of him who takes Me as companion.

بل تدعون -هناك- ربكم الذي خلقكم لا غيره، وتستغيثون به، فيفرج عنكم البلاء العظيم النازل بكم إن شاء؛ لأنه القادر على كل شيء، وتتركون حينئذ أصنامكم وأوثانكم وأولياءكم.

"بل إياه تدعون فيكشف ما تدعون إليه إن شاء وتنسون ما تشركون" أي في وقت الضرورة لا تدعون أحدا سواه وتذهب عنكم أصنامكم وأندادكم كقوله "وإذا مسكم الضر في البحر ضل من تدعون إلا إياه" الآية.

ثم أكد - سبحانه - أنهم عند الشدائد والكروب لا يلجأون إلا إلى الله فقال - تعالى - : { بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَآءَ وَتَنسَوْنَ مَا تُشْرِكُونَ } .بل للإضراب الانتقالى عن تفكيرهم وأوهامهم ، أى : بل تخصونه وحده بالدعاء دون الآلهة ، فيكشف ما تلتمسون كشفه إن شاء ذلك ، لأنه هو القادر على كل شىء { وَتَنسَوْنَ مَا تُشْرِكُونَ } أى : تغيب عن ذاكرتكم عند الشدائد والأهوال تلك الأصنام الزائفة والمعبودات الباطلة .وقدم - سبحانه - المفعول على الفعل فى قوله : { بَلْ إِيَّاهُ تَدْعُونَ } لإفادة الاختصاص ، أى : لا تدعون إلا إياه ، وذلك يدل على أن المشركين مهما بلغ ضلالهم فإنهم عند الشدائد يتجهون بتفكيرهم إلى القوة الخفية الخالقة لهذا الكون .وفى قوله { فَيَكْشِفُ مَا تَدْعُونَ } استعارة حيث شبه حال إزالة الشر بحال كشف غطاء غامر مؤلم بجامع إزالة الضر فى كل وإحلال السلامة محله .والمقصود فيكشف الضر الذى تدعونه أن يكشفه : فالكلام على تقدير حذف مضاف .وجواب الشرط لقوله : { إِنْ شَآءَ } محذوف لفهم المعنى ودلالة ما قبله عليه ، أى إن شاء أن يكشف الضر كشفه ، لأنه - سبحانه - لا يسأل عما يفعل .

القول في تأويل قوله : بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَاءَ وَتَنْسَوْنَ مَا تُشْرِكُونَ (41)قال أبو جعفر: يقول تعالى ذكره، مكذِّبًا لهؤلاء العادلين به الأوثان: ما أنتم، أيها المشركون بالله الآلهةَ والأندادَ، إن أتاكم عذابُ الله أو أتتكم الساعة، بمستجيرين بشيء غير الله في حال شدة الهول النازل بكم من آلهة ووثن وصنم, بل تدعون هناك ربّكم الذي خلقكم، وبه تستغيثون، وإليه تفزعون، دون كل شيء غيره =" فيكشف ما تدعون إليه " ، يقول: فيفرِّج عنكم عند استغاثتكم به وتضرعكم إليه، عظيم البلاء النازل بكم إن شاء أن يفرج ذلك عنكم, لأنه القادر على كل شيء، ومالك كل شيء، دون ما تدعونه إلهًا من الأوثان والأصنام =" وتنسون ما تشركون " ، يقول: وتنسون حين يأتيكم عذاب الله أو تأتيكم الساعة بأهوالها، ما تشركونه مع الله في عبادتكم إياه, فتجعلونه له ندًّا من وثن وَصنم, وغير ذلك مما تعبدونه من دونه وتدعونه إلهًا.

ثم قال : ( بل إياه تدعون ) أي : تدعون الله ولا تدعون غيره ، ( فيكشف ما تدعون إليه إن شاء ) قيد الإجابة بالمشيئة [ والأمور كلها بمشيئته ] ( وتنسون ) وتتركون ، ( ما تشركون )

موقع { بَل إيّاه تدعون } عقب ذلك الاستفهام موقع النتيجة للاستدلال . فحرف ( بل ) لإبطال دعوة غير الله . أي فأنا أجيب عنكم بأنّكم لا تدعون إلاّ الله . ووجه تولّي الجواب عنهم من السائل نفسِه أنّ هذا الجواب لمّا كان لا يسع المسؤول إلاّ إقرارُه صحّ أن يتولّى السائل الجوابَ عنه ، كما تقدّم في قوله تعالى : { قل لمن ما في السماوات والأرض قل لله } في هذه السورة [ 12 ].وتقديم المفعول على تَدْعون } للقصر وهو قصر إفراد للردّ على المشركين في زعمهم أنّهم يدعون الله ويدعون أصنامهم ، وهم وإن كانوا لم يزعموا ذلك في حاللِ ما إذا أتاهم عذاب الله أو أتتهم الساعة إلاّ أنّهم لمّا ادّعوه في غير تلك الحالة نزّلوا منزلة من يستصحب هذا الزعم في تلك الحالة أيضاً .وقوله : { فيكشف } عطف على { تدعون } ، وهذا إطماع في رحمة الله لعلّهم يتذكّرون . ولأجل التعجيل به قدّم { وتنسوْن ما تشركون } وكان حقّه التأخير .فهو شبيه بتعجيل المسرّة . ومفعول : { تدعون } محذوف وهو ضمير اسم الجلالة ، أي ما تدعونه . والضمير المجرور بِ ( إلى ) عائد على { ما } من قوله { ما تدعون } أي يكشف الذي تدعونه إلى كشفه . وإنّما قيّد كشف الضرّ عنهم بالمشيئة لأنَّه إطماع لا وعد .وعديّ فعل { تدعون } بحرف ( إلى ) لأنّ أصل الدعاء نداء فكأنّ المدعو مطلوب بالحضور إلى مكان اليأس .ومفعول { شاء } محذوف على طريقة حذف مفعول فعل المشيئة الواقع شرطاً ، كما تقدّم آنفاً .وفي قوله : { إن شاء } إشارة إلى مقابله ، وهو إن لم يشأ لم يكشف ، وذلك في عذاب الدنيا . وأما إتيان الساعة فلا يُكشف إلاّ أن يراد بإتيانها ما يحصل معها من القوارع والمصائب من خسف وشبهه فيجوز كشفه عن بعض الناس . وممَّا كشفه الله عنهم من عذاب الدنيا عذابُ الجوع الذي في قوله تعالى : { فارتقب يوم تأتي السماء بدخان مبين يغشى الناس هذا عذاب أليم إلى قوله إنّا كاشفوا العذاب قليلاً إنّكم عائدون يوم نبطش البطشة الكبرى إنّا منتقمون } [ الدخان : 10 16 ] فُسّرت البطشة بيوم بدر .وجملة : { فيكشف } الخ معترضة بين المعطوفين . وقوله : { وتنسون ما تشركون } عطف على { إيّاه تدعون } ، أي فإنّكم في ذلك الوقت تنسون ما تشركون مع الله ، وهو الأصنام .وقوله : { وتنسون ما تُشركون } يجوز أن يكون النسيان على حقيقته ، أي تذهلون عن الأصنام لِمَا ترون من هول العذاب وما يقع في نفوسهم من أنّه مرسل عليهم من الله فتنشغل أذهانهم بالذي أرسل العذاب وينسون الأصنام التي اعتادوا أن يستشفعوا بها .ويجوز أن يكون مجازاً في الترك والإعراض ، أي وتعرضون عن الأصنام ، إذ لعلَّهم يلهمون أن يستدلّون في تلك الساعة على أنّ غير الله لا يكشف عنهم من ذلك العذاب شيئاً ، وإطلاق النسيان على الترك شائع في كلام العرب ، كما في قوله تعالى : { فاليوم ننساكم كما نسيتم لقاء يومكم هذا } [ الجاثية : 34 ] ، أي نهملكم كما أنكرتم لقاء الله هذا اليوم . ومن قبيله قوله تعالى : { الذين هم عن صلاتهم ساهون } [ الماعون : 5 ].وفي قوله : { فيكشف ما تدعون إليه إن شاء } دليل على أنّ الله تعالى قد يجيب دعوة الكافر في الدنيا تبعاً لإجراء نعم الله على الكفّار . والخلاف في ذلك بين الأشعري والماتريدي آئل إلى الاختلاف اللفظي .

{ بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَاءَ وَتَنْسَوْنَ مَا تُشْرِكُونَ } فإذا كانت هذه حالكم مع أندادكم عند الشدائد، تنسونهم، لعلمكم أنهم لا يملكون لكم ضرا ولا نفعا، ولا موتا، ولا حياة، ولا نشورا. وتخلصون لله الدعاء، لعلمكم أنه هو النافع الضار، المجيب لدعوة المضطر، فما بالكم في الرخاء تشركون به، وتجعلون له شركاء؟. هل دلكم على ذلك، عقل أو نقل، أم عندكم من سلطان بهذا؟ بل تفترون على الله الكذب؟

قوله تعالى : بل إياه تدعون بل إضراب عن الأول وإيجاب للثاني . ( إياه ) نصب . ب تدعون فيكشف ما تدعون إليه إن شاء أي : يكشف الضر الذي تدعون إلى كشفه إن شاء كشفه . وتنسون ما تشركون قيل : عند نزول العذاب . وقال الحسن : أي : تعرضون عنه إعراض الناسي ، وذلك لليأس من النجاة من قبله إذ لا ضرر فيه ولا نفع . وقال الزجاج : يجوز أن يكون المعنى وتتركون . قال النحاس : مثل قوله : ولقد عهدنا إلى آدم من قبل فنسي .

History bears witness to the fact that a man starts invoking the name of God in crucial moments; even one who relied on beings other than God or did not believe in God’s existence at all. This is nature’s testament to God’s existence and His being the absolute authority. Under extraordinary circumstances, when the outward veils are removed and when man dismisses all superficial thoughts, he does not remember anything except God. In other words, on reaching the point of helplessness, every man admits the existence of God. But the Quran demands that man should follow a course of acceptance and obedience at a time when there is no apparent compulsion to do so. All animals other than man instinctively lead realistic lives. But what pushes man towards realism and the admission of the truth is the psychology of fear. In the world of animals all things are accomplished by instinct. The same role is played by fear of God (taqwa) in the world of human beings.

The sixth verse (38): وَمَا مِن دَابَّةٍ (there is no creature moving …) tells us that, on the day of Qiyamah, animals will also be given life along with human beings. Following a narration of Sayyidna Abu Hurairah ؓ ، it has been reported by Ibn Jarir, Ibn Abi Hatim and Baihaqi that, on the day of Qiyamah, all animals, beasts and birds will also be given life once again. Such will be the measure of Divine justice that a horned animal which had hit the hornless one shall be subjected to retaliation, as would be the case with others too. And when all injustices have been vindicated, all of them would be commanded to become dust - and then, dust they shall become. This would be the time when the disbeliever will say: يَا لَيْتَنِي كُنتُ تُرَ‌ابًا [ 78:40] that is, ` would that I too were to become dust, and thus saved from the punishment of Hell!'. In another narration, again from Sayyidna Abu Hurairah ؓ ، Imam Al-Baghawi reports that the Holy Prophet ﷺ said: On the day of Qiyamah, rights of all holders of rights shall be vindicated, to the limit that a hornless goat shall be vindicated against the horned one. Maximum Regard for the Rights of Allah's Creation Everyone knows that animals have not been obligated to observe the percepts of any Shari` ah or code of laws. Only human beings and Jinns have been so obligated. And it is obvious that the jurisdiction of reward and punishment does not apply to the non-obligated. Therefore, ` Ulama' have said that the retaliation against the behaviour of animals on the day of Resurrection will not be because of their being obligated, but it will be because of the Lord's utmost regard for equity and justice - based on which the cruelty of one living creature against' the other living creature will be recompensed, with no reward or punishment to follow for the rest of their behaviour. This tells us that the matter of mutual rights, and their infringements, pertaining to the creation of Allah is so serious that even non-obligated animals have not been left as exempted from it. But, it is regrettable that there are even many religiously-observing people who would act negligently about it.

(Nay, but unto Him ye call) meaning that they will not call anyone except Allah to lift the torment from them, (and He removeth that because of which you call unto Him, if He will, and you forget) you leave (whatever partners ye ascribed unto Him) you leave the idols and do not call unto them.