Ayah 20:
This passage is essentially the core of this surah, the central theme. It is one of the most powerful messages of this surah in aayaat 20-25.
وجاء من أقصى المدينة رجل يسعى قال يا قوم اتبعوا المرسلين
Wa jaaa'a min aqsal madeenati rajuluny yas'aa qaala yaa qawmit tabi'ul mursaleen
And there came from the farthest end of the city a man, running. He said, "O my people, follow the messengers."
Now the confrontation or situation has reached a very critical point (the townspeople are accusing, slandering, and becoming violent and the messengers will not stoop down, but will hold firm to their responsibility).
Yas'aa| Word Analysis
The messengers are delivering the message to a disbelieving people, but there is a man. He is not even from the same vicinity. In fact, he is from the farthest end of town and he is coming from there if that's what it takes to get to the message. Not only that, but he's rushing.
Yas'aa is from sa'i meaning to rush towards something when you have a target or a goal. He's a man on a mission.
Itabi'u| Word Analysis
The said, "O my people, follow those who have been sent."
Itaba' means to listen attentively with an open mind and heart, to internalize the message, and then to spread it to others. This is the word used whenever we are told to "follow the messengers" like when Allaah commands His Messenger pbuh to say (3, 31)
قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم والله غفور رحيم
Say, [O Muhammad], "If you should love Allaah, then ittab'iuni (= follow me) so that Allaah will love you and forgive you your sins. And Allaah is Ghafurun Rahimun."
Following the messengers is what is key. Islaam, the core, basic tenets of it came to us from the Qur'aan. But the practical structure, the framework, practice of, implementation of Islaam comes from the Messenger of Allaah pbuh. Otherwise, it all remains theory.
This man has not just said to follow them, but he has presented evidence. The mufassirun say he is providing three pieces of information.
1. They are al-mursalin. Meaning they've been sent to us by Allaah. They are not ordinary people, they've come from a higher authority, the ultimate authority.
2. & 3. may be found in Verse 21
Ayah 21:
اتبعوا من لا يسألكم أجرا وهم مهتدون
Ittabi'oo mal-laa yas'alukum ajranw-wa hum muhtadoon
Follow those who do not ask of you [any] payment, and they are [rightly] guided.
This man has not just said to follow them, but he has presented evidence. The mufassirun say he is providing three pieces of evidence to follow them.
1. (From Verse 20) They are al-mursalin. Meaning they've been sent to us by Allaah. They are not ordinary people, they've come from a higher authority, the ultimate authority.
2. They do not want any retribution from you.
2. Ajr means reward for some work having been done by you. This is someone's entitlement, someone's right. It is not a favour to someone. It is an exchange. These messengers are providing their services, sacrificing time, energy, money, resources, investing their own talents and intellects into bettering you and your situation. Even if you were to pay them for it, it would be completely justified and deserved. So these messengers are not asking for a justified return and this is from their own nobility and the nobility of the message they are delivering.
2.This is like when Hud 'alayhi as-salaam said to the people of 'Aad (11, 51):
يا قوم لا أسألكم عليه أجرا إن أجري إلا على الذي فطرني أفلا تعقلون
O my people, I do not ask you for it any reward. My reward is only from the One Who created me. Then will you not understand?
Their reward is due on the One Who created them. This is their nobility. They will do everything for the people, sacrifice for them and expect nothing in return from them.
The Messenger of Allaah pbuh asked people for nothing. The people wanted to give him something and they felt their own honour in giving him a gift. He pbuh would use a little from it to satisfy the people and please them and then he would distribute the rest to others. This is the nobility of the messengers.
3. And they most definitely are guided. They live a life of guidance. Their manner of living life shows that they are guided. When you look at them, watch them, observe them you will see they are guided. Their personal lives, family lives, and public lives always show guidance. Everything about them is amazing, it is exemplary. It is the most amazing way to do everything. The Messenger of Allaah pbuh was the best at everything and in every relationship.
Ayah 22:
This man has provided the people with evidences for why they should follow the messengers. Now, he will try to rationalize with them regarding the message itself. Notice a point in da'wah: mentions the righteousness of the messengers and then follow up with the message. Make them understand what is at stake and that it is for their own good.
وما لي لا أعبد الذي فطرني وإليه ترجعون
Wa maa liya laaa a'budul lazee fataranee wa ilaihi turja'oon
And why should I not worship He who created me and to whom you will be returned?
He takes a very interesting point in giving them da'wah. He speaks about himself, but not in an arrogant way. In a way to make it seem real, but non-accusatory.
FaTara| Word Analysis
What's wrong with me? Why wouldn't I worship the One Who has originated me? The One Who has given me existence in the first place?
Ibn 'Abbaas once said that he was trying to understand the difference between the words faTara and khalaqa. He was travelling and came across bedouins who had a dispute over a well's possession. He asked them for their evidence.
One man said, "الذي هو فطرته" meaning "I am the one who originated this well". So he was the one who had dug it up in the first place.
What would be wrong with me if I did not worship the One Who gave me existence in the first place?
Then he kindly has them reflect by changing the subject from first person to second person. He is the One to Whom you all have to return. He has engaged them into the conversation, he has provided food for thought.
Ayah 23:
أأتخذ من دونه آلهة إن يردن الرحمن بضرّ لا تغن عني شفاعتهم شيئا ولا ينقذون
'A-attakhizu min dooniheee aalihata iny-yuridnir Rahmaanu bidurril-la tughni 'annee shafaa 'antuhum shai 'awn-wa laa yunqizoon
Should I take other than Him [false] deities [while], if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me?
Now, he goes back to the message. He's asking a rhetorical question for how foolish it would be for him to take other objects of veneration. How ungrateful, foolish would that be? Is that what they are suggesting?
Now, he uses a very interesting example. If my Lord, the One Who is Abundantly Merciful intended for me some difficulty, it would not help me in any way, the intercession, the intervention of those others gods whom I regarded with great respect.
If the One Who has blessed me with everything I have, if He has afflicted me with some difficulty, the intercession of other things I worshipped would not help me in the least bit!
Inqaadh is like someone is falling into something and you grab them and pull them out from there. It is like someone falling off the edge into something and you saving them. These deities would not be able to save him in the least bit.
Why does he mention adversity?
Why does he give the example? It is discussed in the Qur'aan a lot as in (10, 21)
وإذا أذقنا الناس رحمة من بعد ضراء مستهم إذا لهم مكر في آياتنا قل الله أسرع مكرا إن رسلنا يكتبون ما تمكرون
And when We give the people a taste of mercy after adversity has touched them, at once they conspire against Our verses. Say, "Allaah is swifter in strategy." Indeed, Our messengers record that which you conspire.
When people are tested with difficult situations, they immediately turn to Allaah (10, 22)
هو الذي يسيركم في البر والبحر حتى إذا كنتم في الفلك وجرين بهم بريح طيبة وفرحوا بها جاءتها ريح عاصف وجاءهم الموج من كل مكان وظنوا
أنهم أحيط بهم دعوا الله مخلصين له الدين لئن أنجيتنا من هذه لنكونن من الشاكرين
It is He who enables you to travel on land and sea until, when you are in ships and they sail with them by a good wind and they rejoice therein, there comes a storm wind and the waves come upon them from everywhere and they assume that they are surrounded, supplicating Allaah, sincere to Him in religion, "If You should save us from this, we will surely be among the thankful."
In such a horrible situation they start making sincere du'aa to Allaah and promise that if they are saved they will always be grateful. Yet, when they are removed from the adversity, they go right back to their heedlessness. This is the nature of people. Adversity reminds them of Allaah, but in khayr they think it is all from themselves. They forget (6, 17)
وإن يمسسك الله بضرّ فلا كاشف له إلا هو وإن يمسسك بخير فهو على كل شيء قدير
And if Allaah should touch you with adversity, there is no remover of it except Him. And if He touches you with good, then He is over all things competent.
He gives them the example of difficulty because in that even these townspeople can comprehend turning to the true Lord. We must give relatable examples to people.