37. Two of the truths have been mentioned in the previous verse, which we are observing everywhere at all times:

(1) That Allah is Kind and Compassionate to all His servants.

(2) That the measure of His provisions is not the same for everybody, but it varies from man to man. Now, in this verse it is being told that although the partial differences in kindness and measures of provisions are countless, there is also a difference of fundamental nature, which is: there is one kind of the provision for the seeker of the Hereafter and of another kind for the seeker of the world.

This is a very important truth which has been stated here briefly. Let us understand it fully, for it helps every man to determine his attitude to life.

Both the seeker of the Hereafter and the seeker of the world have been likened to the farmer in this verse, who labors persistently hard right from the time he prepares the soil until the time his crop is ready for harvesting. He puts in all his labor so that he may reap and gather the crop of the seeds he sowed. But because of the difference of the intention and objective and also the difference of the attitude and conduct, to a large extent, a vast difference takes place between the farmer who sows for the Hereafter and the farmer who sows for this world. Therefore, Allah has ordained different results and consequences of the labors of each, although the place of activity of both is this very earth.

As to the farmer who is sowing for the Hereafter, Allah has not said that he will get no share from the world. The world, in a more or less measure, he will get in any case. For, he also has a share in the common provisions being bestowed by Allah, and every person, good or bad, is getting his sustenance here. But Allah has not given him the good news of the harvest of this world but that his harvest of the Hereafter will be increased, for he is a seeker of the same, and is concerned about his end there. There are several ways in which this harvest can be increased. For example, as he will go on doing righteous deeds with sincere intentions, he will be blessed with the grace to do more and more righteous deeds and his breast will be opened out for more and more good works. When he will make up his mind to adopt pure means for achieving pure aims, he will be blessed with pure means only and Allah will not let it so happen that all doors to goodness be closed and only doors to evil to remain open for him. Above all, his each good work, however small and insignificant, will at least be increased ten times over in the Hereafter, and there is no limit to this increase. Allah will increase it hundreds of thousands of times for whomever He may please.

As for the one who is only sowing for this world, and is not at all concerned about the Hereafter, Allah has plainly told him of two of the results of his labors:

(1) That, however hard he may struggle and strive, he will not get the whole of what he is trying for, but only a fraction of it, which Allah has ordained for him.

(2) That whatever he has to get, he will get only in this world, there is no share for him in the good things of the Hereafter.

38. In this verse the word shuraka (associates) obviously does not mean those beings whom the people invoke, or those in whose names they make offerings, or those before whom they carry out rites of worship, but inevitably it refers to those men whom the people regard as associates in the authority and sovereignty of Allah, whose thoughts, creeds, ideologies and philosophies they believe in, whose values they adopt, whose moral precepts and norms of civilization and culture they accept, and whose laws and rules and regulations they adopt to their rituals and rites of worship, in their personal and collective lives, in their trade and business dealings, in their politics and governments, as if they constituted the shariah that they had to follow faithfully. This is a complete code of life which the inventors invented against the legislation of Allah, Lord of the worlds, without His sanction and followed by the followers. This is the same sort of shirk as prostrating oneself before another and invoking another than Allah. (For further explanation, see (Surah An-Nisa, Ayat 60); (Surah Al-Maidah, Ayat 87); (Surah Al-Anaam, Ayats 121, 136,137); (Surah At-Taubah, Ayat 31); (Surah Younus, Ayat 59); (Surah Ibrahim, Ayat 22); (Surah An-Nahl, Ayats 115- 116); (Surah Al-Kahf, Ayat 52); (Surah Al-Qasas, Ayats 62-64); (Surah Saba, Ayat 41); (Surah YaSeen, Ayat 74 and the relevant E.N.s).

39. That is, this is such a boldness against Allah that had not judgment been deferred till Resurrection, the torment would have been sent down on every such person, who in spite of being Allah’s servant, enforced his own religion and way of life on Allah’s earth, and those people also would have been visited by it, who forsook Allah’s religion and accepted the religion invented by others.

40 That is, every effort that the prophet (peace be upon him) was making to save the people from Allah’s punishment and to enable them to become worthy of the promise of Paradise.

41. The word qurba in the original has been interpreted differently by the different commentators. One section of them takes it in the meaning of kinship and has given this meaning to the verse: I do not ask of you any reward for this service, but I do desire that you (O people of Quraish) should show some regard for the kinship that is there between me and you. You should have accepted my invitation, but if you do not accept it, you should not be so hard-hearted as to become my bitterest enemies in the entire land of Arabia. This is the interpretation given by Hadrat Abdullah bin Abbas, which has been cited by lmam Ahmad, Bukhari. Muslim. Tirmidhi, Ibn Jarir, Tabarani, Baihaqi. Ibn Said and others on the authority of many reporters and the same commentary has been given by Mujahid. Ikrimah, Qatadah, Suddi, Abu Malik, Abdur Rehman bin Zaid bin Aslam, Dahhak. Ata bin Dinar and the other major commentators.

The other section takes qurba in the meaning of nearness and interprets the verse to mean: I do not seek from you any other reward than this that you should develop in yourselves a desire for attaining nearness to Allah. That is, you should be reformed. That is my only reward. This commentary has been reported from Hasan Basri and a saying of Qatadah also has been cited in support of this, so much so that in a tradition by Tabarani this saying has also been attributed to Ibn Abbas. In the Quran itself, at another place, this same subject has been treated, thus: Tell them: I do not seek of you any reward for this work. I only ask of the one, who will, to adopt the way of his Lord. (Surah Al-Furqan, Ayat 57).

The third group takes qurba in the meaning of the kindred, and interprets the verse to mean this: I do not seek from you any other reward than this that you should love my near and dear ones. Then, some of the commentators of this group interpret the kindred to mean alt the children of Abdul Muttalib, and some others restrict it to Ali and Fatimah and their children. This commentary has been reported from Saeed bin Jubair and Amr bin Shuaib, and in some traditions it has been attributed to Ibn Abbas and Ali bin Hussain (Zainal Abedin), but this interpretation cannot be accepted for several reasons. Firstly, when Surah Ash-Shura was revealed at Makkah, Ali and Fatimah had not yet been married and, therefore, there could be no question of their children. As for the children of Abdul Muttalib, they were not all following the Prophet (peace be upon him) but some of them had openly joined with his enemies, and the enmity of Abu Lahab is well known. Second, the kindred of the Prophet (peace be upon him) were not only the children of Abdul Muttalib but he had his kindred among all the families of the Quraish through his mother and his father and his wife Khadijah. In all these clans he had his best supporters as well as his staunch enemies. Third, and this is the most important point, in view of the high position of a Prophet (peace be upon him) from which he starts his mission of inviting the people towards Allah, it does not seem fitting that he would ask the people to love his kindred in return for his services in connection with his great mission. No person of fine taste could imagine that Allah would have taught His Prophet (peace be upon him) such a little thing, and the Prophet would have uttered the same before the Quraish. In the stories that have been narrated of the Prophets in the Quran, we find that a Prophet after Prophet stands up before his people sad says: I do not ask of you any reward: my reward is with Allah, Lord of the worlds. (Surah Younus, Ayat 72); (Surah Houd, Ayats 29, 51); (Surah Ash- Shuara, Ayats 109, 127, 145, 164, l80). In Surah YaSeen the criterion given of a Prophet’s truthfulness is that he gives his invitation without any selfish motive. (verse 21). In the Quran the Prophet (peace be upon him) himself has been made to say again and again words to the effect: I demand no reward from you for this message. (Surah Al-Anaam, Ayat 90); (Surah Yousuf, Ayat 104); (Surah Al-Muminun, Ayat 72); (Surah Al-Furqan, Ayat 57); (Surah Saba, Ayat 47); (Surah Suad, Ayat 86); (Surah At-Toor, Ayat 40); (Surah Al- Qalam, Ayat 46). After this, what could be the occasion for the Prophet (peace be upon him) to tell the people that in return for his service of inviting them to Allah, they should love his relatives. Then it seems all the more irrelevant when we state that the addressees here are the disbelievers and not the believers. The whole discourse, from the beginning to the end, is directed to them. Therefore, there could be no question in this regard of asking the opponents for any reward, for a reward is asked of those who show some appreciation for the services that a person has rendered for them. The disbelievers were not at all appreciative of the Prophet’s (peace be upon him) services. On the contrary, they regarded them as a crime and had turned bitterly hostile to him.

42. That is, contrary to the culprits who commit disobedience knowingly, Allah’s affair with the servants who strive to do good, is like this:

(1) He makes them even more righteous than they could be solely by their own efforts.

(2) He overlooks the weaknesses that remain in their work, and the sins that are committed by them inadvertently, in spite of striving to become good.

(3) Allah appreciates whatever little provision of the good deeds they bring and rewards them richly and generously for it.

43. In this interrogative sentence the style is of severe reproach. It means: O Prophet (peace be upon him): Have these people become so bold and fearless that they do not feel any shame in accusing you of inventing a lie, and that too of a heinous sin against Allah? They calumniate you that you are forging the Quran yourself and then falsely attributing to Allah.

44. That is, such big lies are only uttered by those whose hearts have been sealed up. If Allah wills, He may include you also among them, but it is His mercy that He has kept you away from them. This answer contains a severe satire against the people who were so accusing the Prophet (peace be upon him). It means this: O Prophet, they think that you are a man like them. Just as they are in the habit of uttering any big lie only for the sake of a selfish motive, so they thought you also must have forged a lie for selfish ends. But it is Allah’s mercy that He has not sealed up your heart as He has sealed up theirs.

45. That is, it is Allah’s way that He does not grant stability to falsehood, and in the long run proves the truth to be true. Therefore, O Prophet (peace be upon him), you should go on doing your mission, without paying any attention to their false accusations. A time will come when this whole falsehood will vanish like dust, and the truth of that which you are presenting will become visible and manifest.

46. That is, He knows why you are being thus falsely accused and what are the actual motives that are working behind all this struggle that is being made to frustrate and defeat you.

47. Calling the people’s attention to repentance immediately after the preceding verse by itself gives the meaning, as if to say: O wicked people, why are you making yourselves still more worthy of God’s punishment by falsely accusing the true Prophet? If you desist from your misdeeds even now, and offer true repentance, Allah will forgive you. Repentance means that one should feel remorse for the evil he has done, and should refrain and desist from it in the future. Moreover, it is also an inevitable demand of true repentance that one should try his utmost to compensate for the evil he has done in the past, and wherever compensation is not possible, he should seek Allah’s forgiveness and should do more and more good to wipe off the blot from himself. But no repentance can be true repentance unless it is offered with the intention of pleasing Allah. Giving up an evil for some other reason or intention is no repentance at all.

48. If the context in which this thing has been said is kept in view, it appears that Allah here is alluding to the basic factor that was working in the rebellion of the disbelievers of Makkah. Although they were insignificant as against the mighty Roman and Iranian Empires and their position among the nations of the neighboring countries was no more than of a commercial tribe of a backward people, the relative prosperity and glory that they enjoyed among the other Arabs had made them so proud and arrogant that they were not inclined even to listen to the Prophet (peace be upon him) of Allah, and their chiefs of the tribes regarded it below their dignity that Muhammad bin Abdullah (peace be upon him) should be their guide and they his followers. On this it is being said: If We had actually opened up the gates of provisions for these mean people, they would have burst with pride. But We are watching over them, and are providing for them only sparingly so as to keep them within limits. According to this meaning this verse, in other words, is touching on the same subject which has already been treated in (Surah At- Taubah, Ayats 68-70); (Surah Al-Kahf, Ayats 32-42); (Surah Al-Qasas, Ayats 75-82); (Surah Ar-Room, Ayat 9); (Surah Saba, Ayats 34-36 )and (Surah Al-Mumin, Ayats 82-85).

49. Here, the word wali implies the Being who is the Governor of the affairs of all His creations, Who has taken the responsibility of fulfilling all the needs and requirements of His servants.

50. “In them both”: In both the earth and the heavens.

51. That is, just as He has the power to disperse them, so He has also the power to gather them all together. Therefore, it is wrong to think that Resurrection cannot take place, and all the former and the latter generations cannot be raised up and gathered all together.