Tafsir of Ad-Dhariyat 51:52

Surah Adh-Dhariyat (51): Verse 52

{ كَذَٰلِكَ مَا أَتَى الَّذِينَ مِن قَبْلِهِم مِّن رَّسُولٍ إِلَّا قَالُوا سِحْرٌ أَوْ مَجْنُونٌ } (Thus, no messenger came to those before them except they said, "A sorcerer or a madman.")

The interpretation (Tafsir) is already known from what preceded. We mentioned that this verse indicates that the recounting of stories is for consolation. However, there is one subtle point we must not omit:

This verse serves as evidence that every messenger was denied (rejected). When this is stated, questions arise:

First Question: Some prophets confirmed the religion of the prophet who came before them, and the people remained as they were (e.g., the prophets among the Children of Israel for a period). How can this be reconciled, especially since when Adam was sent, he was not denied?

Second Question: What is the wisdom in God decreeing the denial of messengers? Why did He not send a messenger—despite their multitude and the diversity of their miracles—such that the people of his time would believe him?

Third Question: The statement, { إِلَّا قَالُوا } ("except they said"), implies that all of them said, "A sorcerer." This is not the case, because every messenger had a group who believed in him, and they did not say this.

Answer to the First: We do not concede that the one who confirmed the previous religion was a messenger in the same sense; rather, he was a prophet following the religion of a messenger. Whoever denies the messenger, necessarily denies the one who confirms him as well.

Answer to the Second: God only sends a messenger when there is a need among the people—that is, when disbelief (Kufr) appears in knowledge. Disbelief only appears when ignorance becomes widespread. Furthermore, God does not send a messenger when belief in him is self-evident (necessary/instinctive), because if it were, belief in him would be belief born of desperation (or compulsion), and thus would not be accepted. If the explanation provided to the ignorant person is not extremely clear, he will not accept it and will remain in the predicament of misguidance. This is a decree established by God upon humanity in this manner.

We have mentioned once before that some people say: Everything that is God's decree is good, and the evil lies in the measure (Qadar). Thus, God decreed that fire contains a benefit for people because it is light, and they use it for travel and other things, as God mentioned. Water contains the benefit of drinking. However, the benefit of fire is only fully realized through intense heat, and the benefit of water through strong flow. Being in that state necessarily entails, by God's established custom, that it burns the poor man's garment and drowns the humble man's sheep. Therefore, the benefit is in the decree (Qada'), and the harm is in the measure (Qadar). This discussion has depth. The Sunnah is to say: "God does what He wills and decrees what He wills."

Answer to the Third: This statement is not absolute. He did not say, "Except they all said." Rather, He said, { إِلَّا قَالُوا } ("except they said"). Since many of them, indeed most of them, said this, God stated, { إِلَّا قَالُوا }.

If it is asked: Why did God not mention those who believed, just as He mentioned those who denied, saying, "Some of them said, 'You are truthful,' and some said, 'You are a liar'?"

We reply: Because the purpose here is consolation, which is achieved through mentioning the denial. It is as if the Almighty is saying: Do not grieve over the denial of your people, for peoples before you denied, and messengers before you were denied.

{ أَتَوَاصَوْا بِهِ بَلْ هُمْ قَوْمٌ طَاغُونَ } (Have they commanded one another concerning this? Nay, they are a transgressing people.)