Ibrahim (44-45)

And warn the people of the Day...

Analysis of the Verse: {And warn the people of the Day when the punishment comes to them...}

There are several points of discussion regarding the phrase: {Day when the punishment comes to them}:

The author of Al-Kashshaf states that {Day when the punishment comes to them} is the second object of the verb {And warn}, and this Day refers to the Day of Resurrection.

The definite article (Al-) in the word {the punishment} (Al-`Adhāb) refers to a previously mentioned punishment. This means: Warn the people of the Day when the punishment comes to them—that punishment which was previously mentioned, referring to the turning of their eyes (in terror), and their state of rushing forward with their heads held down and covered.

Warning (Indhār) means instilling fear by mentioning harm. The exegetes are unanimous that {Day when the punishment comes to them} refers to the Day of Resurrection.

Abu Muslim interpreted it as the moment of direct witnessing (of the punishment). However, the apparent meaning suggests otherwise, because Allah describes that Day by stating that their punishment will come upon them, and they will ask for a return (to life), and they will be told: {Did you not swear before that you would not cease (to exist)?} (Quran 14:44). This description is only fitting for the Day of Resurrection.

Abu Muslim's evidence is that this verse is similar to Allah's saying: {And spend of what We have provided for you before there comes to one of you the death, and he says: 'My Lord! If only You had delayed me for a short term, that I might give charity and be among the righteous'} (Quran 63:10).

Then, Allah recounts what the disbelievers say on that Day: {Then the wrongdoers will say, "Our Lord, delay us [return us] for a short period; we will respond to Your call and follow the Messengers."}

There is a difference of opinion regarding the meaning of {delay us for a short period}:

1. Some said they requested a return to the worldly life to rectify what they had neglected.
2. Others said they requested a return to the state of religious obligation (Taklīf), evidenced by their statement: "we will respond to Your call and follow the Messengers."

As for Abu Muslim's view, the interpretation of this verse is clear: Allah responds to them by saying: {Did you not swear before that you would not cease (to exist)?} This means what Allah mentioned in another verse: {And they swore by Allah with their strongest oaths that Allah would not resurrect those who die} (Quran 16:38), and other similar statements where they denied the Hereafter. Allah rebukes them with this statement because rebuking them with this specific denial is stronger.

The meaning of {that you would not cease (to exist)} (mā lakum min zawāl) is that there was no doubt they used to say they would not cease to exist from this life to another life, or from this abode to the abode of recompense. It does not mean they denied ceasing to exist from life to death, or from youth to old age, or from poverty to wealth.

Furthermore, Allah increases their reprimand by saying: {And you dwelt in the dwellings of those who wronged themselves}. This means you resided in the dwellings of those who disbelieved before you, such as the people of Noah, 'Ad, and Thamud, who wronged themselves through disbelief and disobedience. Whoever witnesses these events is obliged to take heed; if they do not take heed, they deserve blame and reprimand.

Then He said: {And it became clear to you how We dealt with them}—and it became apparent to you that their end resulted in ruin, disgrace, and punishment.

If it is asked: Why was it said {And it became clear to you how We dealt with them} (wa tabayyana lakum) when the people (of the past) did not admit that Allah destroyed them because they denied Him?

We reply: They knew that those predecessors were seekers of worldly gain, and then they perished and became extinct. Upon witnessing this, they realize there is no benefit in seeking the world, and the obligation is to strive diligently in seeking religion. It is obligatory upon one who knows this to be fearful and apprehensive, and this serves as a deterrent for them.

This is if the verb is read with the second-person masculine singular pronoun (tabayyana - it became clear to you). If it is read with the first-person plural pronoun (tabayyannā - We made clear), there is no ambiguity, as the meaning is as if Allah said: "Did We not make clear to you how We dealt with them?" (implying that not everything made clear was understood by them).

As for {And We struck for you the examples}, it refers to what Allah mentioned in the Qur'an, through which one knows that Allah is capable of bringing about the return just as He was capable of the initial creation, and capable of delayed punishment just as He enacts swift destruction. This is abundant in the Book of Allah. And Allah knows best.

{Indeed, they plotted their plot, but with Allah is [the record of] their plot, even if their plot were such that the mountains would move because of it.}