Source: Ibn Kathir
Allah guides Whom He wills
Allah says to His Messenger : `O Muhammad:
(Verily, you guide not whom you like)' meaning, `the matter does not rest with you; all that you have to do is convey the Message, and Allah will guide whom He wills, and His is the ultimate wisdom,' as He says:
(Not upon you is their guidance, but Allah guides whom He wills.) (2:272)
(Verily, you guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.) meaning: Allah knows best who deserves to be guided and who deserves to be misguided. It was recorded in the Two Sahihs that this Ayah was revealed concerning Abu Talib, the paternal uncle of the Messenger of Allah . He used to protect the Prophet, support him and stand by him. He loved the Prophet dearly, but this love was a natural love, i.e., born of kinship, not a love that was born of the fact that he was the Messenger of Allah . When he was on his deathbed, the Messenger of Allah called him to Faith and to enter Islam, but the decree overtook him and he remained a follower of disbelief, and Allah's is the complete wisdom.
The Excuses made by the People of Makkah for not believing, and the Refutation of Their Excuses
(And they say: "If we follow the guidance with you, we would be snatched away from our land.'') Allah tells us that this is the excuse which was given by some of the disbelievers for not following true guidance. They said to the Messenger of Allah :
(If we follow the guidance with you, we would be snatched away from our land.), meaning, `we are afraid that if we follow the message of guidance that you have brought, and go against the pagan Arab tribes around us, they will seek to do us harm and wage war against us, and they may snatch us away from wherever we may be.' Allah said in response to them:
(Have We not established for them a secure sanctuary,) meaning, the excuse they give is a lie and is false, because Allah has put them in a secure city and a venerated sanctuary which has been safe from the time it was built -- how could this sanctuary be safe for them when they believed in disbelief and Shirk, and how could it not be safe for them when they become Muslims and follow the truth
(to which are brought fruits of all kinds, ) means, all kinds of fruits from the surrounding regions, from At-Ta'if and elsewhere. Similarly, the people of Makkah engaged in trade and other goods also came to their city.
(a provision from Ourselves, but most of them know not.) - this is why they said what they said.
The Destruction of Towns, which are not destroyed until Evidence is established against Them
Referring to the people of Makkah, Allah says:
(And how many a town have We destroyed, which was thankless for its means of livelihood!) They were arrogant transgressors who denied Allah's blessing of giving them ample provision.
(And those are their dwellings, which have not been inhabited after them except a little.) Their land became empty and desolate, and you can see nothing but their dwellings.
(And verily, We have been the heirs.) Their towns became ruins, with none remaining. Then Allah tells us of His justice and that He does not destroy anyone unjustly; on the contrary, He destroys those whom He destroys after establishing proof against them.
(And never will your Lord destroy the towns until He sends to their mother town) i.e., Makkah --
(a Messenger reciting to them Our Ayat.) This indicates that the Unlettered Prophet, Muhammad was sent from the Mother of Cities as a Messenger to all cities and towns, Arab and non-Arab alike.
This is like the Ayat:
(so that you may warn the Mother of Towns and all those around it) (6:92).
This World is transient and the One Whose concern is this World is not equal to the One Whose concern is the Hereafter
Allah tells us about the insignificance of this world and its contemptible adornments which are nothing in comparison to the great and lasting delights which Allah prepared for His righteous servants in the Hereafter. As Allah says:
(Whatever is with you, will be exhausted, and whatever is with Allah will remain) (16:96).
The Messenger of Allah said:
(By Allah, the life of this world in comparison to the Hereafter is as if one of you were to dip his finger in the sea; let him see what comes back to him. )
Allah's saying:
(Have you then no sense) means, do those who prefer this world to the Hereafter have no sense.
(Is he whom We have promised an excellent promise -- which he will find true -- like him whom We have made to enjoy the luxuries of the life of the world, then on the Day of Resurrection, he will be among those brought up) Is the one who believes in the reward which Allah has promised in return for righteous deeds, which he will undoubtedly attain, like one who disbelieves in the meeting with Allah and in His promises and threats He is only enjoying a few days in this life,
(then on the Day of Resurrection, he will be among those brought up.) Mujahid and Qatadah said: "He will be among those who are punished.'' It was said that this was revealed concerning the Messenger of Allah and Abu Jahl, or that it was revealed concerning Hamzah and Ali, and Abu Jahl. Both views were narrated from Mujahid. The apparent meaning is that it is more general than that. This is like the Ayah where Allah describes a believer in Paradise looking out at his companion who is in Hell, and saying:
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) (37:57)
The Idolators and Their Partners and the Emnity between Them in the Hereafter
Allah informs of how He will rebuke the idolators on the Day of Resurrection, when He will call them and say:
("Where are My (so-called) partners whom you used to assert'') meaning, `where are the gods which you used to worship in the world, the idols and rivals Can they help you or save you' This is said in the nature of a rebuke and warning,
(Those about whom the Word will have been fulfilled) means the Shayatin and evil Jinn, and those who used to advocate disbelief.
("Our Lord! These are they whom we led astray. We led them astray, as we were astray ourselves. We declare our innocence before You. It was not us they worshipped.'') They will testify against them and say that they led them astray, then they will declare their innocence of their worship.
(And it will be said (to them): "Call upon your partners,'') meaning, `to save you from the predicament you are in, as you hoped that they would do in this world.'
(and they will call upon them, but they will give no answer to them, and they will see the torment.) means, they will realize for sure that they are inevitably destined for the Fire. His saying:
(If only they had been guided!) means, when they see the punishment with their own eyes, they will wish that they had been among the guided in this world.
(And the Day He will call to them, and say: "What answer gave you to the Messengers'') The first call will be concerning the issue of Tawhid, which includes evidences of the prophethood -- `What was your response to the Messengers who were sent to you How did you deal with them' This is like the questions which will be asked of a person in his grave: `who is your Lord who is your Prophet and what is your religion' The believer will testify that there is no God except Allah and that Muhammad is His servant and Messenger, but the disbelievers will say, "Oh, oh, I do not know.'' So he will have no answer on the Day of Resurrection except to remain silent, because whoever is blind in this world (i.e., does not see Allah's signs and believes not in Him), will be blind in the Hereafter, and more astray.
(Then the news of a good answer will be obscured to them on that Day, and they will not be able to ask one another.) Mujahid said: "The proof will be obscured from them,'' so they will not be able to ask one another for help by virtue of their blood ties.
Allah's saying:
(But as for him who repented, believed, and did righteous deeds,) means, in this world.
(then perhaps he will be among those who are successful.) means, on the Day of Resurrection. And the word; perhaps (`Asa), when used in reference to Allah, may He be exalted, implies that the thing described will inevitably come to pass, and this will undoubtedly happen by the grace and mercy of Allah.
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