Transliteration:( Afalam yaseeroo fil ardi fa yanzuroo kaifa kaana 'aaqibatul lazeena min qablihim; kaanoo aksara minhum wa ashadda quwwatanw wa aasaaran fil ardi famaaa aghnaa 'anhum maa kaanoo yaksiboon )
206 From this emerge two issues:
1.To travel on land for the purpose of seeing Divine punishment on the desolate localities of the infidels is not only permissible, but it is a commendable act
2. To go to the sacred mausoleums of the pious sants with the intention of seeing the bounty of Allah Almighty, too, is an excellent act. The Hadith Shareef in which it is mentioned that do not undertake a journey to visit any other mosque besides the three, e Masjide Haraam, Masjide Nabawi and Masjid ul Aqsa. Means do not go to any other mosque with the intention of obtaining more rewards than these three mosques
207 From this we learn that for the veracity of any historical incidents or monuments, there is no need for proofs from QURAN and Hadith.
its lane of being historical will be deemed suflicient. Observe, Allah Almighty did not provide geographical localities of these people, but instead said that obtain lessons from seeing their desolate places .
The people of Arabia only knew about these people and their localities from verbal fame. Thousands of issues can be deduced from this. Genealogy, enoorment, relics of the pious became known through mere fame, they do not require concrete proot for their verification.
208. This means the number of these infidels was much more than you, and their wealth and property far exceeded yours, and their symbols and buildings, which they have left behind them, too, are far more than yours
But when Divine punishment came upon them due to their opposition of the Prophets, none of these things of theirs was able to save them. Then on what ground are you opposing the Prophets?
209. In the same manner these infidels, too, would not be saved by their wealth and their groups from the punishment of Allah Almighty. This tells us that analogy is true and absolute analogy helps in the matters of beliefs as well, ie to give a joint decision in matters of joint affairs is permissible
82. Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength, and in the traces in the land; yet all that they used to earn availed them not. 83. Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things). And that at which they used to mock, surrounded them. 84. So when they saw Our punishment, they said: “We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners.” 85. Then their Faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly.
Allah tells us about the nations who rejected their Messengers in ancient times. He mentioned the severe punishment they suffered despite their great strength, He mentioned the traces which they left behind in the earth and the great wealth they amassed. None of that availed them anything and could not prevent the punishment of Allah at all. That is because when the Messengers came to them with clear signs and decisive evidence, they did not pay any attention to them. Instead, they were content with the knowledge with them, or so they claimed, and they said that they did not need what the Messengers brought them. Mujahid said, “They said, we know better than them, we will not be resurrected and we will not be punished.” As-Suddi said, “In their ignorance, they rejoiced in what they had of (worldly) knowledge. So Allah sent upon them a punishment which they could not escape or resist.”
(and surrounded them.) means, encompassed them.
(that at which they used to mock,) means, that which they used to disbelieve in and said would never happen,
(So when they saw Our punishment,) means, when they saw with their own eyes the punishment which came upon them, they said,
(We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners. ) means, they affirmed that Allah is One and denied the false gods, but this was at the time when excuses were to no avail. This is like what Fir`awn said as he was drowning:
(I believe that none has the right to be worshipped but He in Whom the Children of Israel believe, and I am one of the Muslims.) (10:90) But Allah said:
(Now (you believe) while you refused to believe before and you were one of the the corrupters.) (10:91) meaning, Allah did not accept this from him, because He had answered the prayer of His Prophet Musa, when he said,
(And harden their hearts, so that they will not believe until they see the painful torment) (10:88). Allah says here:
(Then their Faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants.) means, this is the ruling of Allah concerning all those who repent only when they actually see the punishment: He does not accept that from them. It says in the Hadith:
(Allah will accept the repentance of His servant so long as the death rattle is not sounding in his throat.) Once the death rattle is sounding and the soul has reached the throat, and the dying person actually sees the angel (of death), then he can no longer repent. Allah says:
(And there the disbelievers lost utterly.) This is the end of the Tafsir of Surah Ghafir. Praise and thanks be to Allah.
111. This is the conclusion to the discourse. While studying this please also keep in view (Surah Ghafir, ayat 4-5) and (Surah Ghafir, ayat 21) of this Surah.
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