Ghafir: (82) Have they not traveled in the earth...

Translation and Exegesis

[82] Have they not traveled in the earth and seen how was the end of those who were before them?

Know that the Almighty has observed a subtle arrangement in the conclusion of this Surah. He first presented a section detailing the proofs of Divinity, the perfection of Power, Mercy, and Wisdom. Then, He followed this with a section concerning threat and warning. This final section, which concludes the Surah, is the one containing the warning.

The purpose is that these disbelievers who dispute the verses of Allah and harbor great arrogance in their hearts do so because of seeking leadership and preeminence over others in wealth and status. Whoever abandons submission to the Truth for the sake of seeking these things has sold the Hereafter for the sake of this world.

Therefore, the Almighty clarified that this path is corrupt because the world is fleeting and perishable. He supported this by His saying: {Have they not traveled in the earth and seen how was the end of those who were before them?}

This means: If they were to travel across the regions of the earth, they would know that the end of the arrogant and rebellious was nothing but ruin and destruction. This is despite the fact that those before them were greater in number, wealth, and status than these later people. Since they gained nothing from that great power and overwhelming dominion except disappointment, loss, regret, and ruin, how then will be the state of these poor wretches?

The evidence that they were greater in number is known through historical accounts. As for their greater strength and impact on the earth, it is evident because their vestiges remain in great fortresses after them, such as the pyramids found in Egypt, and the great cities built by former kings, and what Allah recounted about them, such as their carving houses out of mountains.

{Then what availed them what they used to earn?}

The mā (what) in {fa-mā aghnā ‘anhum} (then what availed them) is either a negation or implies a question, and its grammatical position is accusative (as an object). The mā in {mā kānū yaksibūn} (what they used to earn) is either relative or a verbal noun (masdar), and its grammatical position is nominative. This means: What availed them—their earnings or their acquisition?

Then the Almighty explained that when the Messengers came to those disbelievers with clear proofs and miracles, they rejoiced in the knowledge they possessed.

The pronoun in {farihū} (they rejoiced) can refer back to the disbelievers or to the Messengers.

If we say the pronoun refers to the disbelievers: What was this knowledge they rejoiced in? There are several interpretations:

1. It refers to the things they called "knowledge," which were the specious arguments (shubuhāt) Allah recounted about them in the Qur'an, such as their saying: {Nothing destroys us except time} (Al-Jathiyah: 24), and their saying: {If Allah had willed, we would not have associated partners with Him, nor would our fathers} (Al-An'am: 148), and their saying: {Who gives life to bones while they are dust?} (Ya-Sin: 78), and {If I were returned to my Lord, I would surely find a better return than this} (Al-Kahf: 36). They rejoiced in this and used it to refute the knowledge of the Prophets, as Allah says: {Every party rejoices in what it has} (Al-Mu'minun: 53).
2. It could refer to the knowledge of the philosophers. When they heard the divine revelation, they rejected it and belittled the knowledge of the Prophets in comparison to their own knowledge. It is narrated that Socrates heard of the coming of a Prophet and was asked to emigrate, but he replied, "We are a people already guided; we have no need of someone to guide us."
3. It could refer to their knowledge of worldly affairs and their understanding of managing them, as Allah says: {They know only the outward appearance of the life of this world, and of the Hereafter they are heedless} (Ar-Rum: 7), {That is the extent of their knowledge} (An-Najm: 30). When the Messengers brought them the knowledge of religion—which is the knowledge of Allah, the knowledge of the foundations [of faith], and the purification of the soul from vices—they paid no attention to it and mocked it, believing that no knowledge was more beneficial or brought greater advantage than their own. Thus, they rejoiced in it.

If we say the pronoun refers to the Messengers: There are two possibilities:

1. The rejoicing belongs to the Messengers. This means that when the Messengers saw complete ignorance and turning away from the Truth in their people, and they knew the evil consequence awaiting them and the punishment for their ignorance and turning away, they rejoiced in the knowledge granted to them and thanked Allah for it, while the punishment for the disbelievers' ignorance and mockery befell them.
2. It means they rejoiced in the knowledge brought by the Messengers with a joy characterized by laughter and mockery. It is as if the verse means: They mocked the clear proofs and the knowledge of revelation they brought, rejoicing [in their mockery]. This is supported by His saying: {And what they used to mock at befell them}.

[83] So when they saw Our might, they said, "We believe in Allah, the One, and disbelieve in what we used to associate with Him."

Al-Ba's (might/force) means the severity of the punishment, as in His saying: {with a painful punishment} (Al-A'raf: 165).

If it is asked: What is the difference between saying {fa-lam yakun yanfa'uhum īmānuhum} (so their faith was not going to benefit them) and saying fa-lam yanfa'hum īmānuhum (so their faith did not benefit them)?

We reply: It is like the use of kāna in phrases such as {mā kāna li-llāhi an yattakhidha waladan} (It is not for Allah to take a son) (Maryam: 35). The meaning is: It was not sound or established that their faith would benefit them.

If it is asked: State the rule regarding the time when bringing faith is not beneficial.

We reply: It is the time when the descent of the angels of mercy and punishment is witnessed. At that moment, a person is compelled toward faith, and such faith is not beneficial. Faith is only beneficial when one has the capacity to do otherwise, so that the person is acting by choice. However, when they witness the signs of the Hereafter, [faith is not beneficial].

[84] That was the way of Allah which had passed among His servants, and there the disbelievers were ruined.

This means that the rejection of faith at the point of despair is the established way of Allah among all nations.

Then He said: {and there the disbelievers were ruined}. The word hunālik (there) is used metaphorically for time, meaning: and they were ruined at the time they witnessed the might [of punishment]. And Allah guides to the correct path.