20-105 And they ask thee about the mountains. Say: My Lord will scatter them, as scattered dust,
وَيَسْـَٔلُونَكَ عَنِ ٱلْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفًۭا (۱۰۵)
20-105a: For details about the scattering of the mountains, refer to 13-31a. As mentioned previously, the words the Quran uses for the greater Resurrection also hold true in some ways for the lesser resurrection. For example, the promises made in verse 20:113 relate to the next world, but they are valid for this world as well. The drowning of Pharaoh and the punishment of Samiri mentioned in this Chapter are things that pertain to this world. It would be strange indeed if the Quran mentioned the destruction of a nation as an example of worldly chastisement for previous nations, but warned the opponents of the Holy Prophet Muhammad (peace be upon him) with only the chastisement of the Hereafter. The warning about the chastisement of the Hereafter can be given without the mention of the worldly destruction of a nation, so the fact that worldly destruction of previous nations is mentioned is meant to warn the opponents of the Holy Prophet of a similar fate. A reflection on the words of the verse also leads to the same conclusion because moving mountains is not something people would ask about, since their removal is not necessary for the coming of the Resurrection or for giving life to the dead. No one ever asked how the Resurrection can occur since the mountains are still standing. The commentators have tried to remove this difficulty by saying that this question is raised by way of derision. It is difficult to understand what is derisive about it and if the question is derisive, why did the opponents not ask similar questions about oceans and trees?
In reality, the Arabs used the word جِبَال for their powerful men and when they were told in a variety of ways that the mighty men who oppose the truth will suffer the same fate as previous men who opposed the truth, as is mentioned in verse 20:113, they felt this was far-fetched. They therefore questioned how these powerful men, who were bent upon opposing Islam, would be removed. The way the reply is given embraces both the greater reckoning in the Hereafter and the lesser reckoning in this world. وَلَوْ أَنَّ قُرْءَانًۭا سُيِّرَتْ بِهِ ٱلْجِبَالُ : And if there could be a Quran with which the mountains were made to pass away (13:31) is testimony to the fact that regardless of the power and might of the men who oppose the Quran, Allah will do away with them.
20-106 Then leave it a plain, smooth, level,
فَيَذَرُهَا قَاعًۭا صَفْصَفًۭا (۱۰۶)
20-107 Wherein thou seest no crookedness nor unevenness.
لَّا تَرَىٰ فِيهَا عِوَجًۭا وَلَآ أَمْتًۭا (۱۰۷)
20-107a: قاع – قاع and قیع is level, flat land and the plural form is قیعان (R) or spacious, soft and low land that has no ups and downs and no vegetation etc. قیعة is singular according to some and the plural of قاع according to others (LA) as in كَسَرَابٍۭ بِقِيعَةٍۢ mirage in a desert (24:39).
صَفْصَفًۭ – is flat land as if the entire land is a single level (R).
أَمْتًۭ – اَمت literally means a measure or estimation and اَمت is a knoll and also a land that has ups and downs. In the hadith, the word has also been used to denote defect and suspicion (LA).
In these verses, the pronoun ھا stands for the mountains, such that mountains which act as a barrier will no longer exist and the land will become flat and low. This means a mighty revolution will take place. This great revolution came in this world in the form of the destruction of the enemies or their submission to Islam, and all the barriers that appeared to hinder the spread of Islam were removed. The verse mentions no عِوَج and اَمۡت were left because عِوَج is used for a crookedness that is related to opinion and observation. If the crookedness pertains to what can be visually observed then the correct form of the verb required would be عَوَج for which refer to 3-99a. Previously these people were living testimony of: وَتَبْغُونَهَا عِوَجًۭا : and seeking to make it crooked (7:86) and in the end, this crookedness will be removed. Similarly, in accordance with the secondary meaning of اَمت, the doubts that people had will disappear with time. Regarding the removal of mountains and making the land flat on the Day of Resurrection, only Allah knows the manner and purpose of such a manifestation.
20-108 On that day they will follow the Inviter, in whom is no crookedness; and the voices are low before the Beneficent God, so that thou hearest naught but a soft sound.a
يَوْمَئِذٍۢ يَتَّبِعُونَ ٱلدَّاعِىَ لَا عِوَجَ لَهُۥ ۖ وَخَشَعَتِ ٱلْأَصْوَاتُ لِلرَّحْمَـٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًۭا (۱۰۸)
20-108a: داعی – Refer to 4-5a for دعاء and داعی is one who supplicates or calls out. In one respect, داعی is one who calls upon Allah, as in أُجِيبُ دَعْوَةَ ٱلدَّاعِ : I answer the prayer (2:186) and in another respect داعی is one who calls people to the Unity and submission of Allah. It is in this respect that the Holy Prophet Muhammad (peace be upon him) is called داعی : وَدَاعِيًا إِلَى ٱللَّهِ بِإِذْنِهِۦ وَسِرَاجًۭا مُّنِيرًۭا : And as an inviter to Allah by His permission, and as a light-giving sun (33:46). The Holy Prophet is also called دَاعِىَ ٱللَّهِ Caller to Allah as in: أَجِيبُوا۟ دَاعِىَ ٱللَّهِ : accept the inviter to Allah (46:31) and the one giving adhan in the mosque is also called دَاعِىَ ٱللَّهِ because he too invites people to Unity and submission to Allah (LA).
هَمْسًۭ – means soft voice (R), a voice that is hidden or very low.
In the context of this verse who is theداعی ? In the Quran, this word is used particularly for the Holy Prophet Muhammad (peace be upon him) and he is named as دَاعِى الی ٱللَّهِ or دَاعِىَ ٱللَّهِ but the commentators consider it a reference to دَاعِى الی المحشر or Israfil (the angel who will blow the trumpet on the Day of Resurrection). The question arises: how will people follow the Inviter and what is meant by عِوَجَ لَهُۥ there is no crookedness in him? If the Inviter is the Holy Prophet then لا عِوَجَ لَهُۥ is his attribute, as in: أَنزَلَ عَلَىٰ عَبْدِهِ ٱلْكِتَـٰبَ وَلَمْ يَجْعَل لَّهُۥ عِوَجَاۜ : Who revealed the Book to His servant , and allowed not therein any crookedness (18:1). However, if the Inviter is taken as Israfil then the interpretation will be: he will not be unjust or he will not turn away from some people to be more inclined to some others, and he will make his voice equally heard by everybody. Both these interpretations are rather farfetched. Some commentators, however, have taken the داعی to be the Holy Prophet (RM). If the Holy Prophet is accepted as the داعی the statement in this verse holds true for this world and will be equally true in the Hereafter as well. Those powerful men who were initially highly opposed to the Holy Prophet submitted to him and the lowering of the voices before the Beneficent became true, since their attitude changed from arrogance to humility before Allah.
20-109 On that day no intercession avails except of him whom the Beneficent allows, and whose word He is pleased with.a
يَوْمَئِذٍۢ لَّا تَنفَعُ ٱلشَّفَـٰعَةُ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَـٰنُ وَرَضِىَ لَهُۥ قَوْلًۭا (۱۰۹)
20-109a: Permission for intercession is required both by the intercessor and the one for whom intercession is made and what it means: This verse can be interpreted in two ways. First, the intercession will not benefit anybody except those for whom Allah gives permission to receive intercession and desires that intercession be made for, or whose word He likes, meaning firm faith and submission. Second, intercession will be of no avail except for the intercession of that person to whom the Beneficent gives permission, and whose word He is pleased with. According to the Quran, permission is required both for the intercessor and for whom the intercession is being made: مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِ : Who is he that can intercede with Him but by His permission (2:255); وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ٱرْتَضَىٰ : they intercede not except for him whom He approves (21:28). By أَذِنَ allows is meant that the intercessors will be special people who have acquired nearness to Allah, and those for whom intercession is made will also be special people who strove, but due to circumstances beyond their control, fell short of excelling.
20-110 He knows what is before them and what is behind them, while they cannot comprehend it in knowledge.
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِۦ عِلْمًۭا (۱۱۰)
20-111 And faces shall be humbled before the Living, the Self-subsistent. And he who bears iniquity is indeed undone.a
وَعَنَتِ ٱلْوُجُوهُ لِلْحَىِّ ٱلْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًۭا (۱۱۱)
20-111a: Refer to 2-220a for عنت, and وُجُوهُ is the plural of وجه for which refer to 2-112a and 4-47a. The word faces in the verse may stand for the persons themselves, and this word is also spoken for the nobility (RM). This means that mighty men would be humbled that day before the Living, the Self-subsisting God. The words Living and Self-subsisting indicate that Allah will give them real life, which is spiritual life through entering the fold of Islam and ultimately all the mighty men of Arabia will become Muslim.
20-112 And whoever does good works and he is a believer, he has no fear of injustice, nor of the withholding of his due.a
وَمَن يَعْمَلْ مِنَ ٱلصَّـٰلِحَـٰتِ وَهُوَ مُؤْمِنٌۭ فَلَا يَخَافُ ظُلْمًۭا وَلَا هَضْمًۭا (۱۱۲)
20-112a: ھضم – Its literal meaning is to crush something that has softness, as in وَنَخْلٍۢ طَلْعُهَا هَضِيمٌۭ (26:148) meaning date palms whose bunches of dates appear crushed because of their soft structure. There is a saying ھَضَمۡتُهٗ فَانۡھَضَم I tried to break him and accordingly, he broke (R). The commonly used word ھضم for digestion is derived from it. The meaning of ھَضَمهٗ حَقّهٗ is that he was given his right after making it worthless. ھضیم is someone who stays within himself and it also means congenial, pleasant and fresh (LA).
Believers will have no fear of injustice (ظلم) or misappropriation (ہضم): Believers who do good deeds will have no fear of injustice or misappropriation. Injustice is to get punished for something that one did not do, or the punishment exceeds the crime, and misappropriation is not getting rewarded for what one did. Thus, no wrongdoing will be attributed to a person without a reason and nor will the good deeds remain unrewarded. This does not mean that there will be injustice and misappropriation for evil doers, but since they will be punished because their good deeds were not enough to save them, this sentence structure is used. In the previous verse, it is stated: حَمَلَ ظُلْمًۭا he who bears inequity, hence Allah is not unjust to humans, but an evil person does injustice to himself. Consequently, he who does not commit injustice to his own soul will have no fear of injustice, and he who did not misappropriate the rights of his soul will not be misappropriated. This concept has been expressed by saying that such a person will be unafraid of injustice and misappropriation.
20-113 And thus have We sent it down an Arabic Qur’an, and have distinctly set forth therein of threats that they may guard against evil, or that it may be a reminder for them.a
وَكَذَٰلِكَ أَنزَلْنَـٰهُ قُرْءَانًا عَرَبِيًّۭا وَصَرَّفْنَا فِيهِ مِنَ ٱلْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًۭا (۱۱۳)
20-113a: يُحْدِثُ – Refer to 12-6d for حدوث and احداث means to originate, create, as in حَتَّىٰٓ أُحْدِثَ لَكَ مِنْهُ ذِكْرًۭا : until I myself speak to thee about it (18:70); لَعَلَّ ٱللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًۭا : Thou knowest not that Allah may after that bring about an event (65:1).
ذِكْرًۭا reminder signifies eminence and greatness; refer to 2-152a.
قُرْءَانًا عَرَبِيّۭا Arabic Quran means explaining everything clearly; refer to 12-2a.
أَوْ or here is in the sense of بل but also and the meaning is they will not only be saved from wrongdoing but will also attain greatness and glory.
20-114 Supremely exalted then is Allah, the King, the Truth. And make not haste with the Qur’an before its revelation is made complete to thee, and say: My Lord, increase me in knowledge.a
فَتَعَـٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۗ وَلَا تَعْجَلْ بِٱلْقُرْءَانِ مِن قَبْلِ أَن يُقْضَىٰٓ إِلَيْكَ وَحْيُهُۥ ۖ وَقُل رَّبِّ زِدْنِى عِلْمًۭا (۱۱۴)
20-114a: For ٱلْحَقُّ refer to 2-42a. The interpretation of make not haste with the Quran is generally based on a hadith which states that the Holy Prophet Muhammad (peace be upon him) used to make haste to receive the revelation from the angel out of fear that something may get left out. However, the statement here is in the form of an admonition and so this meaning is not fitting. In reality, in the chapters revealed in the early years of the Call, the promises and admonitions are mostly couched in metaphorical language, and the admonition mentioned above is also metaphorical. The Holy Prophet wanted the outcome of evil deeds and opposition to the truth to be quickly spelled out in clear terms. Hence, it is stated that he should not make haste in this matter but say: رَبِّ زِدْنِى عِلْمًۭا : My Lord, increase me in knowledge. A prayer of the Holy Prophet is mentioned in which he prays: اللّھم اتفَعۡنی بما عَلّمۡتَنی و عَلِمنَی ما یَنۡفَعَنی و زِدْنِى عِلْمًۭا O Allah! Benefit me from the knowledge that you have given me and give me the knowledge that will benefit me and increase me in knowledge.
20-115 And certainly We gave a commandment to Adam before, but he forgot; and We found in him no resolve (to disobey).a
وَلَقَدْ عَهِدْنَآ إِلَىٰٓ ءَادَمَ مِن قَبْلُ فَنَسِىَ وَلَمْ نَجِدْ لَهُۥ عَزْمًۭا (۱۱۵)
20-115a: Sinlessness of Prophet Adam: For عزم refer to 2-227 a. It means making a firm intention to perform an action. The cause of the lapse by Prophet Adam given here is forgetfulness and it was not willful or intentional. In other words, there was no intention to commit a sin, and this meaning is attributed to Ibn Zaid and others (RM). Raghib has interpreted the meaning as: Prophet Adam was unable to safeguard the matter, which was to protect whatever command was given and Allah did not find determination in him to stand upright (R). In both cases, the word نسیان forgot is clear evidence of his innocence.
Revelation as a cure for human weakness: The reason for mentioning Prophet Adam here is either because of the command not to make haste with the Quran and Prophet Adam is brought in to show that he committed a mistake in his haste to achieve a desired result, or he is mentioned because humans cannot resist evil by simply using willpower, without the assistance of Divine revelation. Accordingly, when Prophet Adam was unable to stay firm using his natural instincts, this weakness was remedied by Divine revelation.
Bayan-ul-Quran 