Essence of the Holy Qur’an — Page 89
89 Chapter 42 Ash-Sh u r a 6 " $ 8 B G (Revealed before Hijrah) Date of Revelation and Context This S u rah , like the preceding one, was revealed at Mecca about the same time; but according to Noldeke a little later. Ibn ‘Abb a s, as reported by Mardawaih and Ibn Zubair, holds the view that it was revealed at Mecca when opposition to Islam was extremely severe and Muslims were in a tight corner. The preceding S u rah had ended on the note that anyone who opposes and rejects Heavenly Teaching injures only his own soul and himself suffers the consequences of rejection. The present S u rah opens with the declaration that the Qur’ a n has been revealed by the High, Wise and Mighty God; if the Prophet’s people rejected its Message they would be so doing at their own cost. Subject-Matter The S u rah opens with the important subject of the Qur’ a nic revelation and proceeds to say that man’s sins are many and great but God’s forgiveness is greater and His grace unbounded. His mercy demanded that the Qur’ a n should have been revealed to deliver man from the bondage of sin but he is so constituted that instead of benefiting from God’s mercy he worships gods of his own creation. The Prophet, therefore, is told not to grieve over what the disbelievers do, as he is not appointed a guardian over them. His duty only is to convey the Divine Message, the rest is God’s own affair. The S u rah then refers to the invariable Divine practice that whenever differences arise among the followers of various Faiths on the basic principles of religion, God raises a Prophet to remove those differences and to lead them to the right path. But the basic principles of all religions being the same, all Divine Messengers followed the same religion—total submission to God. This "religion" found its best and completest exposition in the revelation of the Qur’ a n and, therefore, it received a specific name—Al-Isl a m. The Holy Prophet is enjoined to invite the whole of mankind to this most perfect and last Divine Teaching, and to let no persecution or persuasion stand in his way. Compliance with the Qur’ a nic commandments or their defiance, the S u rah continues, constitutes good or bad action. It is their deeds which determine the destiny of nations and individuals and make or mar their future. In their lives there comes a day when their actions are weighed in the balance. If their good actions outweigh their bad actions, a life of bliss and happiness awaits them. If, on the other hand, their evil deeds exceed their good deeds, then they have a life of regrets and sighs. Next, the S u rah says that the Holy Prophet has worked very hard and suffered much in the cause of truth, and this from no personal motives. Being full of the milk of human kindness his