Surah Al-Qasas: Verses 62–66

Verse 62

"And [mention] the Day He will call to them and say, 'Where are My partners whom you used to claim?'"

It is established that on the Day of Resurrection, the disbelievers will have recognized the falsehood of their former beliefs and the truth of Monotheism and Prophethood by necessity. Allah will then ask them: "Where are those you used to worship and make partners in worship, and whom you claimed would intercede? Where are they to help you and save you from this affliction that has befallen you?"

Verse 63

"Those concerning whom the word [of punishment] has been established will say, 'Our Lord, these are the ones we led astray; we led them astray just as we ourselves were astray. We declare innocence to You; it was not us they were worshipping.'"

The phrase "the word [of punishment] has been established" refers to Allah's statement: "{I will surely fill Hell with the jinn and mankind all together}" (Hud: 119).

There is a difference of opinion regarding who these people are for whom the word has been established:

1. Some said they are the leaders who called others to misguidance.
2. Others said they are the devils.

The statement "{Our Lord, these are the ones we led astray}" means: "These [followers] are the ones whom we caused to err." The structure implies: "We caused them to err, and they erred just as we erred." The meaning is that just as our error was by our own choice, so too was their error by their choice. Our misleading them did not compel them to go astray; rather, they chose those beliefs and actions willingly. This aligns with what Allah recounts about Iblis: "{Indeed, Allah promised you the promise of truth, and I promised you, but I failed you. I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves}" (Ibrahim: 22). Similarly, Allah said to Iblis: "{Indeed, over My [true] servants, you will have no authority, except for those who follow you of the deviators}" (Al-Hijr: 42). The phrase "{except for those who follow you}" indicates that their following was by their own will, not due to compulsion by Satan.

Then, Allah states what the misled will say: "{We declare innocence to You; it was not us they were worshipping}". This means they disavow the leaders/devils and their beliefs/actions. This is consistent with Allah's saying: "{When those who were followed disavow those who followed them}" (Al-Baqarah: 166).

Furthermore, the statement "Where are My partners?" (An-Nahl: 27) can also refer to these leaders and devils. Because the misled obeyed them, they elevated them to the status of partners alongside Allah in obedience. If the discourse is interpreted this way, their response would be: "Our God, they did not worship us; they only worshipped their corrupt desires."

Verse 64

"And [then] they will call out to them, 'Call upon your partners,' and they will call upon them, but they will not respond to them, and they will see the punishment."

It is most likely that this is a form of Taqrir (confrontation/confirmation), as they know there is no benefit in calling them. The meaning is that even if they called them, they would receive no response for help, and the punishment is fixed upon them. All of this is in the manner of reprimand, and mentioning it serves as a deterrent in the worldly life.

Regarding Allah's statement: "{If only they had been guided}", many commentators claim the jawab (response) to law (if) is omitted, offering several interpretations:

1. Al-Dahhak and Muqatil: Meaning, the follower and the followed would see the punishment. If they had been guided in the world, they would not see it in the Hereafter.
2. If they had been guided in the world, they would have known that the punishment is real.
3. When they saw the punishment, they wished they had been guided in the world.
4. If they had been guided, they would have found a means (a trick/strategy) to repel the punishment.
5. It is time for them to be guided, if only they had been guided when they saw the painful punishment, which is supported by: "{They will not believe until they see the painful punishment}" (Ash-Shu'ara: 201).

My view is that the response is not omitted, and there are several ways to interpret its affirmation:

1. When Allah addresses them with "{Call upon...}", their fear intensifies, causing them dizziness and confusion, making them unable to see anything. Thus, "{they will see the punishment, if only they had been guided}"—meaning, because they reached a state where they could not perceive anything due to extreme fear, they did not see the punishment (i.e., they were too overwhelmed to process it).
2. Since Allah mentioned that the partners (idols) do not answer those who call upon them, He then says concerning the misled: "{and they will see the punishment, if only they had been guided}". This means: these idols would have witnessed the punishment if they were living, guided beings, but since they are not, they naturally do not see the punishment. If one asks: The pronoun ra'aw (they saw) implies rational beings, how can it refer to idols? We reply: This is like His statement "{and they called upon them, but they did not respond to them}"—it is phrased according to the people's belief, and so it is here.
3. The sight (ru'yah) intended here is the sight of the heart: meaning, the disbelievers would have known the truth of this punishment in the world if only they had been guided.

These interpretations, in my opinion, are superior to those based on an omitted response, as omitting the response disrupts the coherence of the verse.

Verse 65–66

**"And [mention] the Day He will call to them and say, 'What answer did you give the Messengers?' Then their news will be obscured to them, and they will not ask one another.'"*

"{Then their news will be obscured to them}" (fa-'umiyat 'alayhim al-anbā') means the news becomes like blindness to them all; they cannot grasp it. "{and they will not ask one another}"—they will not question each other as people do concerning difficult matters, because they are all equal in their inability to grasp the news and their helplessness in answering. It is also read as fa-'ummiyat (and they will be blinded).

When the Messengers themselves are overwhelmed by the horror of that Day, they will hesitate in answering such a question and will delegate the matter to Allah's knowledge, as stated: "{The Day Allah will gather the Messengers and say, 'What response were you given?' They will say, 'We have no knowledge. Indeed, it is You who is the Knower of the unseen'" (Al-Ma'idah: 109). What then do you expect of these misguided ones?

The Judge (Al-Qadi) states that this verse proves the falsehood of the doctrine of Jabr (predestination/compulsion). If their actions were created by Allah and necessarily occurred by His Power and Will, then their news would not be obscured. They would say: "Our coming to deny the Messengers was due to Your creation within us of the denial and the power necessitating it." Their argument against Allah would thus be clear, and their excuse apparent.

The Reply: The Judge never encounters a verse containing praise, blame, reward, or punishment without reiterating his argument based on this point. Our response is singular: Allah's knowledge of non-belief, coupled with the actual occurrence of belief, are contradictory in their essence. If Allah knows there will be no belief, yet commands belief into existence, He is commanding the conjunction of two opposites. What the Judge relied upon to refute this point in his theological works is flawed. He says it is wrong to say it is possible, and wrong to say it is impossible; rather, silence is obligatory. If the disbeliever posed this question to his Lord, the only answer his Lord could give would be silence, making the disbeliever's argument strong and his excuse apparent. Thus, the dilemma is shared. (And Allah knows best.)

Verses 67–70

**"But as for he who repented, believed, and did righteousness, perhaps he will be among the successful. *And your Lord creates what He wills and chooses. They had no choice. Exalted is Allah and high above what they associate with Him! And your Lord knows what their breasts conceal and what they declare. And He is Allah; there is no deity except Him. To Him belongs all praise in the first [life] and the last, and His is the judgment, and to Him you will be returned."