In the Name of God, the Merciful, the Beneficent
Most certainly, this (Qur’an) has been bestowed from on high by the Lord of all the worlds. The trustworthy Spirit has brought it down into your heart — so that you may give warning, in the clear Arabic tongue. It was surely foretold in the revealed books of former peoples. Is it not sufficient proof for them that the learned ones among the children of Israel have recognized it (as true)?
Had We revealed it to any non-Arab, and had he recited it to them, they would not have believed in it. Thus have We caused it to pass through the hearts of the guilty: They shall not believe in it until they see the grievous suffering. It will come to them all of a sudden, without their being aware of it. And then they will say: ‘Could we have a respite?’
Do they, then, wish that Our punishment be hurried on? But consider this: If We allow them to enjoy themselves for several years, and then the promised (punishment) befalls them — of what avail to them will be all their past enjoyment?
Never have We destroyed any community unless it had received warnings, and reminders. Never do We wrong anyone. (The Poets: Al-Shu’ara: 26: 192-209)
We commented last week on the first few verses of this passage, confirming that the Qur’an is revealed by God, the Lord of all the worlds, and delivered by the Angel Gabriel to Prophet Muhammad (peace be upon him). A clear evidence of this is the fact that the Prophet is mentioned and described in the scriptures of past communities. However, the idolaters were knowingly stubborn in their opposition to it and to the Prophet. They did not lack evidence or proof. Had a non-Arab come to them and recited the Qur’an to them in its superb Arabic style, they would still have refused to believe: “Had We revealed it to any non-Arab, and had he recited it to them, they would not have believed in it.” This was meant to comfort the Prophet presenting to him their stubborn refusal despite the clearest form of evidence. The surah then states that such denial of the truth, despite its clarity and certainty, was second nature to them, resulting from their initial stubborn opposition. They would not depart from it until they suffered God’s punishment, which took them by surprise: “Thus have We caused it to pass through the hearts of the guilty: They shall not believe in it until they see the grievous suffering. It will come to them all of a sudden, without their being aware of it.”
Thus the surah provides a physical image of their unyielding denial of the revelation of the Qur’an, saying that it has been made to pass through their constitution in the denial form. Thus it does not get to their minds and hearts except in the form of something that is denied and rejected. It remains so in their hearts “until they see the grievous suffering.” But such suffering “will come to them all of a sudden, without their being aware of it.” Indeed some of them continued in such position of stubborn denial until they departed from the face of the earth, either by natural death or by being killed. This heralded their grievous suffering. But it is at this very moment of facing such suffering that they realize what situation they are in: “And then they will say: Could we have a respite?” Can we have another chance to rectify what has passed? But that will never be given.
They used to hasten the coming of God’s punishment in an attitude of careless ridicule, believing that the comforts they enjoy will last. Hence, they consider it improbable that they could ever move from the position of favors to one of suffering and punishment. This is a common attitude among those who enjoy a life of comfort and blessings. They rarely, if ever, think that it could all be removed. Hence, the surah awakes them to its reality, raising before them what their position will be when they suffer the punishment they now hasten: “Do they, then, wish that Our punishment be hurried on? But consider this: If We allow them to enjoy themselves for several years, and then the promised (punishment) befalls them — of what avail to them will be all their past enjoyment?” The surah puts the image of hastening the punishment to one side, and raises the prospect of the fulfillment of the warnings. We see the years of pleasure dwindling, as though they had never been. They benefit them in no way.
An authentic Hadith, according to Ibn Kathir, quotes the Prophet as saying: “An unbeliever is brought forward on the Day of Judgment and he is given a quick dip into the fire, then he is asked: ‘Did you ever experience anything good or any luxury in your life?’ He will answer: ‘By Your greatness, my Lord, I never did.’ And the person who endured the most miserable life on earth is brought forward and he is given a quick taste of heaven. He is then asked: ‘Did you ever experience any misfortune or misery?’ He will answer: ‘By Your greatness, my Lord, I never did.’”
They are then put on notice that the warning is a prelude to destruction, but it is an aspect of God’s grace that He would not destroy a community without first sending them a messenger to point out to them the signs that should encourage them to accept the faith: “Never have We destroyed any community unless it had received warnings, and reminders. Never do We wrong anyone.”
God took a pledge from all mankind that they would worship Him alone. This is the pledge of nature that makes human nature feel the presence of the One God, unless it grows corrupt and deviate. He placed countless indications in the world around us pointing to the right faith. All these confirm the presence of the One Creator. When people forget the pledge of their own nature, and overlook the pointers to faith, God sends them a warner to remind them of what they have forgotten and put before their eyes what they have overlooked. Thus, the divine message is meant as a reminder and an act of perfect justice and total mercy: “Never do We wrong anyone.” This is true even with the destruction of unbelieving communities. Such destruction is fair requital for deviating from proper guidance.