Surah
Juz
According to certain reports, this Surah was revealed during a time when the Prophet ﷺ openly invited people to Islam in Makkah, causing great concern among the Quraysh leaders. If this is accurate, it would place the revelation around the 4th year of the Prophet's ﷺ mission. Alternatively, some accounts suggest it was revealed after Umar embraced Islam, which occurred after the migration to Abyssinia. Another set of traditions indicates that the circumstances leading to the revelation of this Surah occurred during the final illness of Abu Talib. If this is the case, the revelation would date back to the 10th or 11th year of the Prophethood. Here is a summary of the hadith reported by various sources including Imam Ahmad, Nasa’i, Tirmidhi, Ibn Jarir, Ibn Abi Shaibah, Ibn Abi Hatim Muhammad, Ibn Ishaq, and others: When Abu Talib became seriously ill and the Quraysh leaders anticipated his imminent death, they held discussions and decided to approach him to settle the dispute between them and his nephew, the Prophet Muhammad ﷺ. They feared that mistreating Muhammad ﷺ after Abu Talib's death would expose them to criticism, suggesting they were only respectful to the old chief while he lived. Approximately 25 Quraysh leaders, including figures like Abu Jahl, Abu Sufyan, Umayyah bin Khalaf, Aa’s bin Wa’il, Aswad bin al-Muttalib, ‘Uqbah bin Abi Muait, Utbah, and Shaibah, went to Abu Talib. They presented their usual complaints against the Prophet ﷺ and then requested that Abu Talib persuade Muhammad ﷺ to allow them to follow their religion while he followed his own. They proposed that Muhammad ﷺ should not criticise their gods or attempt to make them abandon their beliefs. Abu Talib informed the Prophet ﷺ about the chiefs' request. The Prophet ﷺ responded, saying that he would propose a condition that, if accepted, would grant them dominance over the entire Arabian Peninsula and bring non-Arab territories under their rule. When asked about the condition, the Prophet ﷺ declared: 'La ilaha ill-Allāh' (There is none worthy of worship except God). The chiefs were initially bewildered but, after considering the matter, agreed to repeat ten other similar statements. The Prophet ﷺ insisted on 'La ilaha ill-Allāh,' prompting the chiefs to leave, expressing their rejection, as narrated in the initial part of this Surah. While Ibn Sa’d's account aligns with the mentioned details, he places the event during a period when the Prophet ﷺ openly preached Islam, and frequent conversions were occurring in Mecca. In this context, Quraysh leaders had approached Abu Talib with various deputations, urging him to stop Muhammad ﷺ from spreading his message, and it was during one of these interactions that the conversation took place.
The Surah begins by recounting a meeting between the Prophet ﷺ and the disbelievers. It emphasises that their rejection of Islam is not due to any flaw in the message but stems from their own arrogance, jealousy, and stubborn adherence to ignorance. They are unwilling to accept a prophet from their own community and prefer to cling to the outdated beliefs of their ancestors. When confronted with the truth, they react with alarm and dismiss it as strange and impossible. The concepts of Monotheism (Tawhid) and the Hereafter are not just rejected by them; they also mock and ridicule these ideas. Throughout the Surah, God warns the disbelievers, indicating that the one they mock and reject today will soon prevail, and the time will come when he will triumph over them in Makkah. The Surah narrates detailed stories of nine prophets, with a focus on David and Solomon, underscoring God's impartial justice. It emphasises that God holds everyone accountable and punishes wrongdoers. God favours those who repent upon receiving warnings and live their lives with a consciousness of accountability in the Hereafter. The Surah vividly depicts the contrasting fates of obedient servants and disobedient people in the Hereafter. It highlights two crucial points for the disbelievers: first, the leaders they blindly follow in deviation will reach Hell before their followers, and both groups will curse each other there; second, the disbelievers will be astonished to find no trace of the Believers they once held in contempt, who will be spared from Hell's torment. In conclusion, the Surah shares the story of Adam and Satan (Iblis) to convey to the disbelievers that the same arrogance and jealousy that prevented Satan from bowing to Adam now prevent them from accepting Muhammad ﷺ. Their envy towards the elevated status bestowed upon Muhammad ﷺ will lead them to a fate similar to that of Satan.
