Commentary:
The issue discussed in the previous verses concerned mostly with the loss and the disadvantage incurred by the obstinate oppressors and of their deprivations. Here, we have an explanation upon the same meaning.
Allah, the Almighty, converts the vices and the evils of the faithful into the good and the decent in case of their repentance, but the evil deeds of the disbelievers wipe out the impact of their good deeds.
Therefore, there is an explicit parable or example explained in this noble verse for the deeds of the unbelievers, which supplements the discussion of the previous verses as to the ultimate end of the pagans. It says:
" The parable of those who disbelieve in their Lord, their deeds are like ashes on which the wind blows severely on a stormy day; ..."
The objective is all their deeds, even their apparently good deeds which are orientated from paganism and idolatry.
Just in the same way that ashes cannot stand in the way of a strong wind in a stormy day, even for one moment, and will spread immediately, and no one is able to assemble them, the
same case is for the disbelievers in the truth who will be unable to gain any thing from the good deeds they have performed. All will be lost and gone with the wind, leaving them empty- handed. Such is the case with being misguided to the utmost. The verse says:
"... they will have no power over any thing out of what they have earned; that is the very straying, far (and deep) . "
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(19) أَ لَمْ تَرَ أَنَّ اللَّهَ خَلَقَ السَّماواتِ وَ الْأَرْضَ بِالْحَقِّ إِنْ يَشَأْ يُذْهِبْكُمْ وَ يَأْتِ بِخَلْقٍ جَديدٍ
(20) وَ ما ذلِكَ عَلَى اللَّهِ بِعَزيزٍ
19. " Did you not see that Allah created the heavens and the earth with truth If He wills He will take you away and bring (in your place) a new creation. "
20. " And this is not difficult for Allah. "
Commentary:
The Qur'an has repeated on several occasions that Allah has not created the heavens and the earth for vain and for the sake of fun of it. The Qur'an says: "And We did not create the heavens and the earth and what is between them in sport. "(1) Elsewhere He remarks: "And We did not create the heaven and the earth and what is between them in vain, that is the opinion of those who disbelieve; " (2)
Of course, it is the disbelievers who presume that the creation of existence is aimless and out of question.
Now Allah declares that He has made man for the purpose of worshipping and of having faith and not for the sake of disbelieving and disobedience. Hence, He says:
" Did you not see that Allah created the heavens and the earth with truth ? ..."
The Qur'anic term/ ru'yat/ has been also employed in the sense of knowledge as well as its employment in the sense of
(1) Sura Ad- Dukhan, No. 44, verse 38
(2) Sura Sad, No. 38, verse 27
'perception' and 'seeing'. The meaning implied in the first sense is in mind in this context. This statement is addressed to the Prophet (p.b.u.h.) , but the main aim is his 'Ummat.
Do you not know that Allah created the skies and the earth as His Own wisdom required, which was in the name of the truth or for the aim of the truth The purpose of the aim of the truth is the religion and worshipping. That is, He created the world so as the people worship Him (s.w.t.) and they merit His rewards.
The commentators of the Qur'an have held the view that the truth signifies 'being identical and harmonious'. The structural system of the world of creation in here, as well as the skies and the earth, all show that there has been a great deal of wisdom, order, and aim involved in their creation. Neither Allah has been in need of their creation, nor would He feel any shortcomings brought about without them, for He is in no need of any thing.
Then, the Qur'an implies that the reason as to Him having no need to you and your believing is that when He determines He will take you, replacing you with a new generation of people. The verse says:
"... If He wills He will take you away and bring (in your place) a new creation. "
A new generation of people who are all believers and who do not commit any of the indecent acts committed by you, for whoever is to be the author and the architect of some thing is also able to destroy it.
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It is not impossible for Allah to annihilate you and create a new generation of people. The verse says:
"And this is not difficult for Allah. "
(21) وَ بَرَزُوا لِلَّهِ جَميعاً فَقالَ الضُّعَفاءُ لِلَّذينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا مِنْ عَذابِ اللَّهِ مِنْ شَيْ ءٍ قالُوا لَوْ هَدانَا اللَّهُ لَهَدَيْناكُمْ سَواءٌ عَلَيْنا أَ جَزِعْنا أَمْ صَبَرْنا ما لَنا مِنْ مَحيصٍ
21. " And they shall come forth in front of Allah all together. Then the week shall say to those who were the arrogant: 'Verily we were your followers (in the world) . Can you avert from us any part of the chastisement of Allah They would say: 'If Allah had guided us we too would have definitely guided you. It is all the same to us whether we cry or we are patient; there is no way for us to escape. "
Commentary:
The Arabic term/ burouz/ denotes 'exit', and the word/ mubariz/ refers to the person who comes forth out of the line of the army and who declares his intention and readiness for combating the enemy.
We had references made to the hard punishment and severe and painful chastisement of the obstinate disbelievers in some of the previous verses; the Qur'an follows this matter up and supplements it in this verse as well. It first declares that all of them will appear in Allah's court on the day of resurrection, (the oppressors, the pagans, the tyrants, including the ones who were authors or those who were subordinate in positions, the ones who led or the ones who followed) . The verse says:
"And they shall come forth in front of Allah all together. ..."
At this moment, the oppressed ones, that is, those ignorant lot who misled themselves to the sphere of darkness because of their blind obedience and imitation, addressing the seduced oppressors say: We were your followers and have been fallen into this entanglement of disastrous plight because of your leadership. Are you then ready to bear part of our burden The verse says:
"... Then the week shall say to those who were the arrogant: 'Verily we were your followers (in the world) . Can you avert from us any part of the chastisement of Allah ? ..."
But they immediately will answer them:
" They would say: 'If Allah had guided us we too would have definitely guided you. ..."
Nevertheless, what a pity that there is no more room left for such complaints. It is all the same for us whether we become restless or go on crying; whether we are persevering or impatient as there is no way out of our plight for us. The verse says:
"... It is all the same to us whether we cry or we are patient; there is no way for us to escape. "
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