Tafsir of Ad-Dhariyat 51:50

Surah Adh-Dhariyat (51): Verse 50

فَفِرُّوا إِلَى اللَّهِ (So flee to Allah...)

This verse commands monotheism, and it contains several subtle points (Lata'if):

The First Subtle Point: The use of the imperative {فَفِرُّوا} (Flee!) indicates the swiftness of the impending doom. It is as if the address implies: Destruction and punishment are so swift and near that there is no time to delay in returning (to God). Therefore, hasten and flee to Allah quickly.

The Second Subtle Point: The phrase {إِلَى اللَّهِ} (to Allah) specifies the destination of the flight. The object from which one flees is not mentioned for one of two reasons:

1. It is understood: either the terror of punishment, or Satan, concerning whom it is said: {Indeed, Satan is an enemy to you, so take him as an enemy} (Fatir: 6).
2. It is general: meaning, flee to Him from everything other than Allah, because everything else is your enemy. This is because everything besides Him depletes your principal asset—your lifespan—and causes you to miss what is true and good. Everything that depletes your principal asset and causes you to miss perfection is an enemy. However, when you flee to Allah and turn toward Him, He takes your lifespan, but He elevates your status and grants you permanence that has no end.

The Third Subtle Point: The particle Fa (فـ) implies sequence. If it is established that the Creator of the pairs [mentioned previously] is One, then flee to Him and abandon everything else permanently.

The Fourth Subtle Point: There is wisdom in the variation of the speaker. Allah Almighty said: {And the heaven We constructed with strength, and indeed, We are [its] expander} (Adh-Dhariyat: 47), {And the earth We have spread out} (Adh-Dhariyat: 48), {And of everything We have created pairs} (Adh-Dhariyat: 49). Then, the discourse shifts to the Prophet (peace be upon him), saying: {فَفِرُّوا إِلَى اللَّهِ إِنِّي لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ} (So flee to Allah; indeed, I am to you from Him a clear warner). He did not say, "Flee to Us." This is because the variation in speech has an effect, just as the variation in the speakers has an effect. For instance, a person often multiplies advice for his son who has strayed from the right path, varying the speech—sometimes with encouragement, sometimes with warning, and sometimes by recounting stories. Then he might ask someone else to speak to him, hoping their words might be beneficial. This is because people recognize that both the variation in speakers and the variation in speech are influential. Allah Almighty mentioned various types of speech, many proofs and signs, and a portion of relevant narratives. Then, He mentioned speech from another speaker, the Prophet (PBUH). Some commentators suggest the meaning is: "So say to them, 'Flee to Allah...'" and His statement {إِنِّي لَكُم مِّنْهُ نَذِيرٌ} (Indeed, I am to you from Him a warner) points to the prophethood.

Further Subtle Points

There are also other subtle points here:

The First [Subtle Point]: Allah Almighty demonstrated His Greatness by saying: {And the heaven We constructed with strength} and {And the earth We have spread out}. He demonstrated His Awe-Inspiring Power by saying: {Then We cast them into the sea} (Al-Qasas: 40), {And We sent against them the sterile wind} (Adh-Dhariyat: 48), and {Then the thunderbolt seized them} (An-Nisa: 153). This indicates that when Allah punishes, He is capable of punishing with the very elements that sustain existence and being: earth, water, air, and fire. The stories of Lot indicate that the earth, from which existence and permanence derive, can become the means of annihilation if Allah wills it, and similarly for water (Pharaoh's people), air ('Ad), and fire (Thamud). Perhaps the arrangement of these four narratives corresponds to the arrangement of the four elements, something we touched upon in Surah Al-'Ankabut. After demonstrating His Greatness and Awe-Inspiring Power by citing signs and recounting narratives, He then instructs His Messenger to inform people of the situation and say, "I am a Messenger," thereby appending the mention of the Messenger after presenting the proofs.

The Second [Subtle Point]: In prophethood (Risalah), there are three components: the Sender (Al-Mursil), the Messenger (Ar-Rasul), and the Recipient (Al-Mursal Ilayh). Here, all three are mentioned:

• {لَكُم} (to you) refers to the Recipients.
• {مِّنْهُ} (from Him) refers to the Sender (Allah).
• {نَذِيرٌ} (a warner) describes the Messenger.

The Recipient is mentioned first because the matter of the message is most pertinent to them, as the command is fulfilled through them. A king would not send a messenger, even if he were a great king, unless there was someone to oppose or agree with him, to whom a warner or a bearer of good tidings could be sent. If an opponent or an adherent exists, a messenger is sent, even if the recipient is not inherently great.

Then, the Sender is mentioned because He is the necessary initiator (Al-Ba'ith). As for the Messenger, his selection is optional; the King can choose whomever He wills from His servants. Therefore, He said {مِّنْهُ} (from Him) and then mentioned the Messenger {نَذِيرٌ} (a warner) afterward, placing the Messenger after the Sender.

The Third [Subtle Point]: The statement {مُّبِينٌ} (clear/manifest) points to what makes the prophethood recognizable. Every event (Hādith) must have a cause and a sign. The Messenger is the means by which the message is conveyed, and he must have a sign by which he is known. Thus, {مُّبِينٌ} refers to that sign, which is either the definitive proof (Burhan) or the miracle (Mu'jizah).

Verse 51

وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ إِنِّي لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ (And do not set up with Allah another deity. Indeed, I am to you from Him a clear warner.)