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يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُواْ وَعَصَوُاْ الرَّسُولَ لَوْ تُسَوَّى بِهِمُ الأَرْضُ وَلاَ يَكْتُمُونَ اللّهَ حَدِيثًا {42}
42. "On that Day will those who disbelieve and disobey the Messenger wish that the earth were levelled with them, and they will not hide any word from Allah."
Commentary:
On the Day of Judgement, before standing these witnesses up, the disobedient infidels deny their committing sins and corruptions in the world and try to find a way to escape. They would say: "... By Allah, our Lord, we were not polytheists." [12] But, in hereafter when the witnesses say the facts, there will exist no room for them to deny. So, they will desire that the earth were levelled with them.
"On that Day will those who disbelieve and disobey the Messenger with that the earth were levelled with them, and they will not hide any word from Allah."
Explanations:
1. Disobedience to the governmental commands of the holy Prophet (s) is considered in a row with disbelief in Allah.
"...those who disbelieve and disobey the Messenger..."
2. The Day of Resurrection is the day of regret and desire.
"... Wish that the earth were levelled with them...."
3. On the Day of Judgement, there will remain nothing concealed.
"...and they will not hide any word from Allah."
In some verses of the Qur'an, the regretful wishes of the sinners are pointed out, as follows:
I wish I were soil. I wish I were covered inside the soil! I wish I would not have made friend with so and so! I wish I contemplated in the world! I wish I had been vanished by that very death. And some other phrases like that.
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يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَةَ وَأَنتُمْ سُكَارَى حَتَّىَ تَعْلَمُواْ مَا تَقُولُونَ وَلاَ جُنُبًا إِلاَّ عَابِرِي سَبِيلٍ حَتَّىَ تَغْتَسِلُواْ وَإِن كُنتُم مَّرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاء أَحَدٌ مِّنكُم مِّن الْغَآئِطِ أَوْ لاَمَسْتُمُ النِّسَاء فَلَمْ تَجِدُواْ مَاء فَتَيَمَّمُواْ صَعِيدًا طَيِّبًا فَامْسَحُواْ بِوُجُوهِكُمْ وَأَيْدِيكُمْ إِنَّ اللّهَ كَانَ عَفُوًّا غَفُورًا {43}
43. "O' you who have Faith! do not approach prayer when you are intoxicated, until you know what you say, nor when you are polluted - unless you be passing through - until you wash yourselves. And if you are ill or on a journey, or one of you come from privy or you have touched the women and you cannot find water, then betake yourselves to pure earth then wipe your faces and your hands; verily Allah is Pardoning, Forgiving."
Commentary:
A Few Legal Ordinances
The following Islamic legal ordinances can be extracted from the above-mentioned verse: 1. Canonical prayers are invalid when the person is intoxicated. The holy verse says:
"O' you who have Faith! do not approach prayer when you are intoxicated, until you know what you say,…"
The reason of it, of course, is clear, because 'prayer' is the talk and invocation of the servant with Allah and the action must be performed in an utmost conscious state.
2. The prayer is invalid for the person who is in ritual impurity. So, the Qur'an says that you should not approach prayer when you are polluted:
"... nor when you are polluted…."
Next to that, it has stated an exception for this ordinance. It says:
"...unless you be passing through …"
In this state establishing prayer is permissible on the condition of dry ablution, which will be dealt with in the following.
3. The words refer to the allowance of establishing prayer or passing through a mosque after performing a legal bathing, which has been stated by saying:
"...until you wash yourselves...."
Dry Ablution for the Excused:
Through the next phrase, all religious aspects of dry ablution are stated. At first, it points to the situation in which water is harmful for the health of the body.
"...And if you are ill or on a journey...."
Then, it continues saying:
"...or one of you come from privy or you have touched the women ..."
And, when in this situation, there is not water for ablution:
"...and you cannot find water ..."
In this condition, you must have recourse to dust:
"... then betake yourselves to pure earth...."
In the next sentence, it has stated the style of having recourse to dust. It says:
"..then wipe your faces and your hands...."
At the end of the verse, the Qur'an points to this fact that this ordinance is a kind of facilitation and discount for you, since:
"...verily Allah is Pardoning, Forgiving."
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أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيبًا مِّنَ الْكِتَابِ يَشْتَرُونَ الضَّلاَلَةَ وَيُرِيدُونَ أَن تَضِلُّواْ السَّبِيلَ {44}
44. "Have you not seen those who were given a portion of the Book? They buy error and desire that you should also go astray from the way."
Commentary:
In this verse, Allah addresses the holy Prophet (s) and, in an astonishing tone, says: whether he has not seen that group of people who were given a portion of the Book in order to be guided and guide others. But instead of obtaining guidance and felicity by it for themselves and others, they buy aberration not only for themselves but also they wish you went astray. It says:
"Have you not seen those who were given a portion of the Book? they buy error and desire that you should also go astray from the way."
Thus, as a result of their bad intentions, they changed what they had I as a means of guidance for themselves and for others into a means of misleading and being misled. The reason of that manner was that they never went after the truth, but they looked all the things with the dark glasses of hypocrisy, jealousy, and materiality.
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وَاللّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى بِاللّهِ وَلِيًّا وَكَفَى بِاللّهِ نَصِيرًا {45}
45. "And Allah knows well your enemies; and Allah is sufficient as a Guardian, and Allah is sufficient as a Helper."
Commentary:
In this verse, it says that they show themselves in the form of friends, but they are your real enemies. It is in the case that Allah knows your enemies well.
"And Allah knows well your enemies ..."
What enmity is higher than that they are opposite your happiness and guidance. They always pursue their own evil aims to be practised, every time in a shape. They sometimes come nigh with a tongue of benevolence, and sometimes by the way of ill-speaking.
Yet, you should never be afraid of their hostility, because you are not alone:
"...and Allah is sufficient as a Guardian, and Allah is sufficient as a Helper."
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مِّنَ الَّذِينَ هَادُواْ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ اللّهُ بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً {46}
46. "Some of those who are Jews change the words from their places and say: "We heard and disobeyed", and (impolitely tell the Messenger) do hear, but as one that never hears, and 'Infatuate us! ' distorting (the word) with their tongues and taunting about religion, and if they had said: 'We heard and we obeyed, hear you and respite us' it would have been better for them, and more upright, but Allah cursed them for their disbelief, so they do not believe; save a few."
Commentary:
The application of the phrases / sami'na wa 'asayna / in the Arabic language means something like Persian proverb which says: 'You may say but we do not follow'.
The Muslims of the time of the Prophet of Islam (s) used to tell him the Arabic phrase /ra'ina/. By this word they meant to say that he would pay attention to them and protect them. But the Jews perverted this word to a disgrace meaning. When the word is taken from the Arabic root /ra'a/, it means 'to consider, to observe', but when it is taken from the root /ra'unat/, and pronounced /ra'inna/, it means: 'make of us foolish'. By twisting their tongues, the Jews used to both defame the Muslims and mock Islam.
In the previous verse, too, their hostility and that they intended to mislead the Muslims through their apostasy and infidelity, was pointed out. It was because of these hostilities and missing the light of guidance that they were cursed by Allah.
"Some of those who are Jews change the words from their places and say: "We heard and disobeyed", and (impolitely tell the Messenger) do hear, but as one that never hears, and 'Infatuate us! ' distorting (the word) with their tongues and taunting about religion, and if they had said: 'We heard and we obeyed, hear you and respite us' it would have been better for them, and more upright, but Allah cursed them for their disbelief, so they do not believe; save a few."
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Notes: [12] Sura Al-'An'am, No.6, verse 23
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