Juz 24: Az-Zumar 32 to Fuṣṣilat 46
Section 3 of 18 · Tafsir of the Qur’an · Mufti Abdul Rahman Mangera
Contrasting Truth with Falsehood
Allah (swt) establishes a sharp contrast between truth and falsehood in the middle portion of Surah Az-Zumar, highlighting the consequences of each path. This contrast serves to clarify the ultimate reality that will be faced by both believers and disbelievers.
Beginning with a powerful rhetorical question, Allah (swt) asks:
فَمَنْ أَظْلَمُ مِمَّن كَذَبَ عَلَى اللَّهِ وَكَذَّبَ بِالصِّدْقِ إِذْ جَاءَهُ ۚ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِّلْكَافِرِينَ
“So, who is more unjust than the one who forges a lie against Allah and rejects the truth when it comes to him? Is there not in Jahannam a dwelling for the disbelievers?”
This verse establishes the fundamental wrongdoing: falsely attributing statements to Allah (swt) and rejecting the truth when it actually reaches them. There can be no greater injustice than this willful denial of divine revelation and attributing falsehood to the Creator. The rhetorical question about Jahannam being the abode for such people confirms their ultimate destination.
In contrast, Allah (swt) immediately presents the righteous path:
وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ ۙ أُولَٰئِكَ هُمُ الْمُتَّقُونَ
“And the one who has brought the truth and those who confirmed it as true, those are the God-fearing.”
The contrast is striking. While the disbelievers forge lies against Allah and reject the truth, the believers not only accept the truth but actively uphold and confirm it. These are the muttaqeen (God-fearing), whose consciousness of Allah leads them to distinguish truth from falsehood.
For these righteous believers, Allah (swt) has prepared a magnificent reward:
لَهُم مَّا يَشَاءُونَ عِندَ رَبِّهِمْ ۚ ذَٰلِكَ جَزَاءُ الْمُحْسِنِينَ
“For them is what they wish with their Lord. That is the reward of those who are good in deeds.”
This reward encompasses fulfillment of all their desires in the Hereafter. The phrase "with their Lord" emphasizes the profound honor of this reward coming directly from Allah (swt). Such is the recompense for the muhsineen – those who perfect their worship and conduct.
Allah (swt) further elaborates on this reward:
لِيُكَفِّرَ اللَّهُ عَنْهُمْ أَسْوَأَ الَّذِي عَمِلُوا وَيَجْزِيَهُم أَجْرَهُم بِأَحْسَنِ الَّذِي كَانُوا يَعْمَلُونَ
“So that Allah removes from them the worst of what they did, and gives them their reward for the best of what they used to do.”
This verse reveals Allah's immense mercy – not only will He reward their good deeds at the highest measure, but He will also expunge their worst deeds. This represents perfect divine justice tempered with boundless mercy.
After establishing these contrasting destinations, Allah (swt) provides reassurance to the Prophet Muhammad (peace be upon him):
أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ ۖ وَيُخَوِّفُونَكَ بِالَّذِينَ مِن دُونِهِ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ
“Is Allah not sufficient for His servant? And they warn you of those others besides Him. And whom Allah lets go astray, for him there is no one to guide.”
This rhetorical question serves as both comfort to the Prophet (peace be upon him) and a reminder to all believers that Allah's protection is complete and comprehensive. The disbelievers attempted to frighten the Prophet with their false deities, but such threats are meaningless against Allah's protection.
The contrast continues with Allah (swt) affirming that whomever He guides cannot be led astray:
وَمَن يَهْدِ اللَّهُ فَمَا لَهُ مِن مُّضِلٍّ ۗ أَلَيْسَ اللَّهُ بِعَزِيزٍ ذِي انتِقَامٍ
“And whom Allah guides, for him there is no one to mislead. Is not Allah Mighty, Lord of retribution?”
The passage concludes by reaffirming Allah's absolute power and authority. He is Al-Aziz (the Mighty), able to exact retribution from those who persist in falsehood. This serves as both reassurance to believers and warning to disbelievers.
Through these verses, Allah (swt) establishes the clear contrast between those who embrace truth and those who reject it, between the path leading to divine pleasure and the one leading to divine punishment.