Al-Ahqaf: (5) And who is more astray...

Section 1: Refutation of Idol Worship

It has been previously established that the assertion of worshipping idols is false, as they possess absolutely no power over creation, action, origination, annihilation, benefit, or harm.

Following this, God appended another proof demonstrating the falsehood of this doctrine: idols are inanimate objects; thus, they cannot hear the call of those who supplicate them, nor can they meet the needs of the needy.

In summary, the first proof pointed to the negation of knowledge in every respect. When knowledge and power are negated in all aspects, worship becomes something that the intellect inherently recognizes as baseless.

Therefore, His statement: {And who is more astray than one who calls upon besides Allah...} is a rhetorical question expressing strong disapproval. The meaning is: there is no one further from the truth and closer to ignorance than one who calls upon idols besides Allah, taking them as gods and worshipping them, while these idols, when called upon, do not hear, nor can they respond, neither immediately nor after that day until the Day of Resurrection.

God set the limit at the Day of Resurrection because it is narrated that on that Day, He will revive these idols, and discourse will occur between them and their worshippers. When the Resurrection occurs and people are gathered, these idols will become hostile to these worshippers.

The majority opinion holds that God will revive these idols on the Day of Resurrection, and they will manifest enmity toward these worshippers and disown them. Some scholars suggest that the reference here is to those who worshipped angels, Jesus, or Uzair, as these figures will manifest enmity toward their worshippers on the Day of Resurrection.

If one asks about the meaning of His statement: {while they are heedless of their call}, and how it is conceivable to describe inanimate objects like idols with heedlessness (ghaflah)? Furthermore, how is it permissible to describe idols with a term only appropriate for rational beings, especially using the pronoun hum (they) and the description ghāfilūn (heedless)?

We reply: Since they worshipped these entities and placed them in the position of one who can benefit or harm, it is appropriate to describe them as being in the position of a heedless one who neither hears nor answers. This is also the answer regarding the use of the pronoun hum and the word hum (referring to them), which seems unfitting for inanimate objects. Additionally, it is possible that the verse refers to everything worshipped besides Allah—angels, Jesus, Uzair, and idols—but the non-idol objects were mentioned predominantly over the idols themselves.

Section 2: The Prophethood of Muhammad (PBUH)

After discussing the establishment of Monotheism (Tawhid) and negating rivals and equals, God spoke about Prophethood, clarifying that whenever Muhammad (PBUH) presented them with a type of miracle, they claimed it was sorcery.

{And when Our clear verses are recited to them...} means that when clear verses and manifest miracles are presented to them, they label it as sorcery. After establishing that they call miracles sorcery, God mentions that when they hear the Qur'an, they claim Muhammad fabricated it and invented it from himself.

The interrogative particle am (or) here implies denial and astonishment, as if to say: Leave this aside and listen to this astonishing and reprehensible claim!

Then, God clarified the falsehood of their suspicion: If I were to fabricate it (as a hypothetical assumption), then God would hasten a punishment upon me for the falsehood of that fabrication, and you are incapable of warding off that swift punishment from me. How then would I dare commit such a lie and expose myself to His punishment?

It is said: "So-and-so does not control himself when he is angry, nor does he control his reins when he is determined." Similar verses include: {Who can avail anything against Allah if He intends to destroy the Messiah, son of Mary...} (Al-Ma'idah: 17), and {And whoever Allah wills to try with a trial, you will never have power over him against Allah in anything} (Al-Ma'idah: 41). This is also supported by the Prophet's saying: "I possess nothing for you from Allah."

Section 3: God's Knowledge and Mercy

Then, the Almighty said: {He knows best what you are engrossed in}, meaning what you rush into by criticizing God's revelation, attacking His verses, sometimes calling it sorcery and other times fabrication.

{Sufficient is He as a Witness between me and you}: He testifies to my truthfulness and testifies against your falsehood and denial. The mention of knowledge and testimony serves as a warning to them for persisting in criticism and slander.

Then He said: {And He is the Forgiving, the Merciful}, towards those who return from disbelief, repent, and seek His judgment against them, despite the magnitude of what they have committed.

Section 4: Verses 21-32 (The Path of the Believers and the Unbelievers)

{Say, "I am not an innovator among the messengers, nor do I know what will be done with me or with you. I only follow what is revealed to me, and I am only a clear warner." * Say, "Have you considered: if this [Qur'an] is from Allah, and you disbelieve in it, while a witness from the Children of Israel testified to its likeness and believed, and you were arrogant—then who is more unjust than one who forbids [others from believing in] the truth?" Indeed, Allah does not guide the wrongdoing people. * And those who disbelieve say of those who believe, "If it had been good, they would not have preceded us to it." And when they are not guided by it, they say, "This is an ancient falsehood." * And before it was the Book of Moses as a guide and a mercy. And this is a confirming Book in the Arabic tongue to warn those who do wrong and to give good tidings to the doers of good. * Indeed, those who say, "Our Lord is Allah," and then remain steadfast—no fear will come upon them, nor will they grieve. * Those are the companions of Paradise, abiding therein eternally as a reward for what they used to do. * And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning period are thirty months. Until, when he reaches maturity and reaches forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve and make righteous for me my descendants. Indeed, I have repented to You, and indeed, I am of the Muslims." * Those are the ones from whom We will accept the best of what they did and overlook their evil deeds, [making them] among the companions of Paradise—the true promise which they were promised. * But he who says to his parents, "Enough of you! Do you promise me that I will be brought forth when generations have already passed on before me?" while they call to Allah for help, [saying], "Woe to you! Believe! Indeed, the promise of Allah is true." He says, "This is not but legends of the former peoples." * Those are the ones upon whom the word has been justified among nations which had passed on before them of jinn and mankind. Indeed, they were the losers. * And for all there will be degrees according to what they did, and [in order] that He may fully compensate them for their deeds, and they will not be wronged. * And on the Day those who disbelieved are presented to the Fire, [it will be said], "You exhausted your good things during your worldly life and enjoyed them, so today you will be recompensed with the punishment of humiliation because you were arrogant in the land without right and because you were defiantly disobedient." * And mention the brother of 'Ad when he warned his people in Al-Ahqaf, while there had passed away warners before him and after him, [saying], "O my people, worship Allah. I fear for you the punishment of a great Day."}

Section 5: Commentary on the Warning to 'Ad

{And mention the brother of 'Ad...} (referring to the Prophet Hud, peace be upon him).

{when he warned his people in Al-Ahqaf}: Al-Ahqaf means the sand dunes, which was the location of the people of 'Ad.

{while there had passed away warners before him and after him}: This indicates that the warning was not new or unprecedented; rather, it was a continuous chain of prophetic warnings.

[saying], "O my people, worship Allah. I fear for you the punishment of a great Day." This summarizes the core message of all prophets.