Surah Anbiya ayat 106 Tafsir Quran 21:106

﴿إِنَّ فِي هَٰذَا لَبَلَاغًا لِّقَوْمٍ عَابِدِينَ﴾
[ الأنبياء: 106]

21:106 Indeed, in this [Qur'an] is notification for a worshipping people.

Indeed there is in this Qur’ān a proclamation sufficient means for securing entry into Paradise for a people who are devout acting in accordance with what is stipulated in it.

This proclamation is made evident in this Book -the Quran- and stands as a declaration to people who adore Allah with the appropriate acts and rites

The Earth will be inherited by the Righteous Allah tells us of His decree for His righteous servants who are the blessed in this world and in the Hereafter, those who will inherit the earth in this world and in the Hereafter.
As Allah says: إِنَّ الأَرْضَ للَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِ وَالْعَـقِبَةُ لِلْمُتَّقِينَ ( Verily, the earth is Allah's.
He gives it as a heritage to whom He wills of His servants; and the (blessed ) end is for those who have Taqwa.) 7:128 إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ ( Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth. ) 40:51 وَعَدَ اللَّهُ الَّذِينَ ءامَنُواْ مِنْكُمْ وَعَمِلُواْ الصَّـلِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِى الاْرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ ( Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them ) 24:55.
Allah tells us that this is recorded in the Books of Divine Laws and Decrees, and that it will inevitably come to pass.
Allah says: وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ ( And indeed We have written in Az-Zabur after Adh-Dhikr ) Al-A`mash said: "I asked Sa`id bin Jubayr about the Ayah: وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ ( And indeed We have written in Az-Zabur after Adh-Dhikr ).
He said: `Az-Zabur means the Tawrah, the Injil and the Qur'an."' Mujahid said, "Az-Zabur means the Book." Ibn `Abbas, Ash-Sha`bi, Al-Hasan, Qatadah and others said, "Az-Zabur is that which was revealed to Dawud, and Adh-Dhikr is the Tawrah." Mujahid said: "Az-Zabur means the Books which came after Adh-Dhikr, and Adh-Dhikr is the Mother of the Book ( Umm Al-Kitab ) which is with Allah." This was also the view of Zayd bin Aslam: "It is the First Book." Ath-Thawri said: "It is Al-Lawh Al-Mahfuz." أَنَّ الاٌّرْضَ يَرِثُهَا عِبَادِىَ الصَّـلِحُونَ ( that My righteous servants shall inherit the land. ) Mujahid said, narrating from Ibn `Abbas, "This means, the land of Paradise." This was also the view of Abu `Aliyah, Mujahid, Sa`id bin Jubayr, Ash-Sha`bi, Qatadah, As-Suddi, Abu Salih, Ar-Rabi` bin Anas and Ath-Thawri ( may Allah have mercy on them ). إِنَّ فِى هَـذَا لَبَلَـغاً لِّقَوْمٍ عَـبِدِينَ ( Verily, in this (the Qur'an ) there is a plain Message for people who worship Allah.) means, `in this Qur'an which We have revealed to Our servant Muhammad , there is a plain Message which is beneficial and is sufficient for a people who worship Allah.' This refers to those who worship Allah in the manner which He has prescribed and which He loves and is pleased with, and they would rather obey Allah than follow the Shaytan or their own desires. Muhammad ﷺ is a Mercy to the Worlds وَمَآ أَرْسَلْنَـكَ إِلاَّ رَحْمَةً لِّلْعَـلَمِينَ ( And We have sent you not but as a mercy for the `Alamin. ) Here Allah tells us that He has made Muhammad ﷺ a mercy to the `Alamin, i.e., He sent him as a mercy for all of them peoples, so whoever accepts this mercy and gives thanks for this blessing, will be happy in this world and in the Hereafter.
But whoever rejects it and denies it, will lose out in this world and in the Hereafter, as Allah says: أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ - جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ ( Have you not seen those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction Hell, in which they will burn, -- and what an evil place to settle in! ) 14:28-29 And Allah says, describing the Qur'an: قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَـئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ ( Say: "It is for those who believe, a guide and a healing.
And as for those who disbelieve, there is heaviness in their ears, and it is blindness for them.
They are those who are called from a place far away." ) 41:44 Muslim reports in his Sahih: Ibn Abi `Umar told us, Marwan Al-Fazari told us, from Yazid bin Kisan, from Ibn Abi Hazim that Abu Hurayrah said that it was said, "O Messenger of Allah, pray against the idolators." He said:
«إِنِّي لَمْ أُبْعَثْ لَعَّانًا، وَإِنَّمَا بُعِثْتُ رَحْمَة»
( I was not sent as a curse, rather I was sent as a mercy. ) This was recorded by Muslim.
Imam Ahmad recorded that `Amr bin Abi Qurrah Al-Kindi said: "Hudhayfah was in Al-Mada'in and he was mentioning things that the Messenger of Allah ﷺ had said.
Hudhayfah came to Salman and Salman said: `O Hudhayfah, the Messenger of Allah ﷺ would sometimes be angry and would speak accordingly, and would sometimes be pleased and would speak accordingly.
I know that the Messenger of Allah ﷺ addressed us and said:
«أَيُّمَا رَجُلٍ مِنْ أُمَّتِي سَبَبْتُهُ ( سَبَّةً ) فِي غَضَبِي أَوْ لَعَنْتُهُ لَعْنَةً، فَإِنَّمَا أَنَا رَجُلٌ مِنْ وَلَدِ آدَمَ أَغْضَبُ كَمَا تَغْضَبُونَ، إِنَّمَا بَعَثَنِي اللهُ رَحْمَةً لِلْعَالَمِينَ فَاجْعَلْهَا صَلَاةً عَلَيْهِ يَوْمَ الْقِيَامَة»
( Any man of my Ummah whom I have insulted or cursed when I was angry -- for I am a man from among the sons of Adam, and I get angry just as you do.
But Allah has sent me as a Mercy to the Worlds, so I will make that my anger into blessings for him on the Day of Resurrection." ) This was also recorded by Abu Dawud from Ahmad bin Yunus from Za'idah.
It may be asked: what kind of mercy do those who disbelieve in him get The answer is what Abu Ja`far bin Jarir recorded from Ibn `Abbas concerning the Ayah: وَمَآ أَرْسَلْنَـكَ إِلاَّ رَحْمَةً لِّلْعَـلَمِينَ ( And We have sent you not but as a mercy for the `Alamin.
) He said, "Whoever believes in Allah and the Last Day, mercy will be decreed for him in this world and in the Hereafter; whoever does not believe in Allah and His Messenger, will be protected from that which happened to the nations of earthquakes and stoning."

(21:106) Surely in this is a great news for those people who worship Us. *99

Indeed, in this [Qur'an] is notification for meaning

*99) The interpretation of this verse has given rise to a great misunderstanding.
Some people have tried to interpret it in a way, which is entirely opposed to the ideology of the Qur'an.
They interpret it to mean: " The inheritance of the kingdom and the resources of the earth are given to the righteous people alone in this worldly life, and upon them alone Allah showers His favours and blessings. " Then they apply this formula conversely and conclude that the gift of this inheritance of the earth is the sole criterion between the " righteous " and the " unrighteous " men.
The righteous is the one who inherits the sovereignty of the earth and the unrighteous the one who is deprived of this inheritance.
But when they apply their formula in the historical perspective, they find that most of those nations which have inherited the earth in the past and are inheriting it today, have been and are mostly disbelieving, mushriks, atheists and immoral, and that these are not the characteristics of the righteous people when judged by the criterion put forward by the Qur'an.
From Nimrod and Pharaoh to the present day communist despots, who have been inheriting the earth, were and are unbelievers and the enemies of God and therefore could not be considered righteous, according to the Quranic formula.
Faced with this situation, they start arguing that there must be some error in the conception of the " righteous " which should be such as would fit all the inheritors of the earth whether they were Caliphs like Abu Bakr Siddiq and `Umar Faruq or Chingez and Halaku.
This research leads them to the Darwinian theory of the survival of the fittest and they assume fitness to be a synonym of " righteousness ".

According to this new conception or definition of " righteousness ", the proposition would plainly mean: " Any person, or a group of persons, who is capable of conquering and subduing countries by military force and has the ability to exploit the resources of the earth successfully is a `righteous servant of Allah' and his achievement is a criterion and message of righteousness and worship for other human beings to follow.
Consequently, if they fail to achieve the inheritance of the earth, they will neither be regarded among the righteous nor among the servants of Allah ".
As a result of this interpretation of the verse, and this conception of " righteousness " and " service ", they were confronted with the interpretation of some basic and fundamental articles of the Islamic Faith.
For instance, according to the Qur'an, no deed, howsoever good, could be regarded as righteous without belief in Allah, the Hereafter, the Prophets and the Books.
Moreover, the invitation of the Prophet to accept the moral and legal systems of Islam would become meaningless.
Then these people could not reconcile their interpretation with the teachings of the Qur'an that obedience to the Holy Prophet and the Commandments of Allah was absolutely essential for a righteous tnan and that the lack of this would make a person a disbeliever and a transgressor who deserved the wrath of AIIah.
If they had faced this problem boldly and honestly, they would have realized that their interpretation was wrong, but instead of this, they very impudently changed the universally accepted conception of Faith, Islam, Tauhid, Prophethood and the Hereafter in order to make these basic articles of the Faith fit in with their interpretation of this verse.
Thus, they turned all the teachings of the Qur'an upside down and tampered with its meaning without the least hesitation.
Now let us consider their interpretation and point out its errors:
( 1 ) Their interpretation contradicts the teachings of the Qur'an as a whole, for according to these virtue, piety and goodness do not comprise material progress and ability to rule over the land.
Moreover, if the Quranic word " Salih " ( virtuous, good ) is regarded as synonymous with " Sahib Salahiyyat " ( i.e.
possessor of fitness and competence ), this one verse will clash with the whole of the Qur'an.

( 2 ) They isolate this verse from its context and ascribe to it whatever meaning they like; otherwise, they would have seen that the " inheritance " referred to in the context is the promise to the Believers which is to be fulfilled in the Hereafter, and thus has nothing to do with inheritance in this world.

If this verse is interpreted in the context in which it occurs, it becomes very plain from the preceding verses that this promise to the righteous people holds good for the life in the Hereafter.
This thing has been made more explicit in XXXIX: 73-74.
According to this passage ( which is definitely about life in the Hereafter ), when the pious people will enter into Paradise, they will say: " God be praised, Who has fulfilled His promise and made us heirs to the land. "
Now let us consider this matter in the light of the Psalms ( whether the Book of Psalms in the Bible is genuine or tampered with, because the real Psalms of Prophet David are nowhere available ) to which this verse refers.
According to 37:9-29: " ....evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth.
For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.
But the meek shall inherit the ' earth; and shall delight themselves in the abundance of peace....and their inheritance shall be for ever....The righteous shall inherit the land, and dwell therein for ever. " Thus the Psalms also confirm word for word verse 105.
It is obvious that " ( They shall ) dwell therein for ever " refers to the life in the Hereafter.

As regards the inheritance of the earth in this worldly life, Allah gives it as a heritage to those of His servants whom He pleases ( VII:128 ), irrespective of whether they are believers or disbelievers, righteous or wicked, not as a reward but for their trial.
" ....Your Lord will make you rulers on the earth, and then He will see how you conduct yourselves. " ( VII:129 ).
The heritage of the earth in this worldly life is neither permanent nor everlasting.
It is merely bestowed as a trial for different communities.
On the other hand, the heritage of the " land " referred to in v.
105 is permanent and for ever and, according to the Qur'an, it will be bestowed on the basis of this formula: " The land belongs to Allah and He will make only His righteous servants heirs to it not for their test but as a permanent reward for the righteous attitude they adopted in this worldly life. "
 

The Earth will be inherited by the Righteous Allah tells us of His decree for His righteous servants who are the blessed in this world and in the Hereafter, those who will inherit the earth in this world and in the Hereafter.
As Allah says: إِنَّ الأَرْضَ للَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِ وَالْعَـقِبَةُ لِلْمُتَّقِينَ ( Verily, the earth is Allah's.
He gives it as a heritage to whom He wills of His servants; and the (blessed ) end is for those who have Taqwa.) 7:128 إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ ( Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth. ) 40:51 وَعَدَ اللَّهُ الَّذِينَ ءامَنُواْ مِنْكُمْ وَعَمِلُواْ الصَّـلِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِى الاْرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ ( Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them ) 24:55.
Allah tells us that this is recorded in the Books of Divine Laws and Decrees, and that it will inevitably come to pass.
Allah says: وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ ( And indeed We have written in Az-Zabur after Adh-Dhikr ) Al-A`mash said: "I asked Sa`id bin Jubayr about the Ayah: وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ ( And indeed We have written in Az-Zabur after Adh-Dhikr ).
He said: `Az-Zabur means the Tawrah, the Injil and the Qur'an."' Mujahid said, "Az-Zabur means the Book." Ibn `Abbas, Ash-Sha`bi, Al-Hasan, Qatadah and others said, "Az-Zabur is that which was revealed to Dawud, and Adh-Dhikr is the Tawrah." Mujahid said: "Az-Zabur means the Books which came after Adh-Dhikr, and Adh-Dhikr is the Mother of the Book ( Umm Al-Kitab ) which is with Allah." This was also the view of Zayd bin Aslam: "It is the First Book." Ath-Thawri said: "It is Al-Lawh Al-Mahfuz." أَنَّ الاٌّرْضَ يَرِثُهَا عِبَادِىَ الصَّـلِحُونَ ( that My righteous servants shall inherit the land. ) Mujahid said, narrating from Ibn `Abbas, "This means, the land of Paradise." This was also the view of Abu `Aliyah, Mujahid, Sa`id bin Jubayr, Ash-Sha`bi, Qatadah, As-Suddi, Abu Salih, Ar-Rabi` bin Anas and Ath-Thawri ( may Allah have mercy on them ). إِنَّ فِى هَـذَا لَبَلَـغاً لِّقَوْمٍ عَـبِدِينَ ( Verily, in this (the Qur'an ) there is a plain Message for people who worship Allah.) means, `in this Qur'an which We have revealed to Our servant Muhammad , there is a plain Message which is beneficial and is sufficient for a people who worship Allah.' This refers to those who worship Allah in the manner which He has prescribed and which He loves and is pleased with, and they would rather obey Allah than follow the Shaytan or their own desires. Muhammad ﷺ is a Mercy to the Worlds وَمَآ أَرْسَلْنَـكَ إِلاَّ رَحْمَةً لِّلْعَـلَمِينَ ( And We have sent you not but as a mercy for the `Alamin. ) Here Allah tells us that He has made Muhammad ﷺ a mercy to the `Alamin, i.e., He sent him as a mercy for all of them peoples, so whoever accepts this mercy and gives thanks for this blessing, will be happy in this world and in the Hereafter.
But whoever rejects it and denies it, will lose out in this world and in the Hereafter, as Allah says: أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ - جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ ( Have you not seen those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction Hell, in which they will burn, -- and what an evil place to settle in! ) 14:28-29 And Allah says, describing the Qur'an: قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَـئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ ( Say: "It is for those who believe, a guide and a healing.
And as for those who disbelieve, there is heaviness in their ears, and it is blindness for them.
They are those who are called from a place far away." ) 41:44 Muslim reports in his Sahih: Ibn Abi `Umar told us, Marwan Al-Fazari told us, from Yazid bin Kisan, from Ibn Abi Hazim that Abu Hurayrah said that it was said, "O Messenger of Allah, pray against the idolators." He said: «إِنِّي لَمْ أُبْعَثْ لَعَّانًا، وَإِنَّمَا بُعِثْتُ رَحْمَة» ( I was not sent as a curse, rather I was sent as a mercy. ) This was recorded by Muslim.
Imam Ahmad recorded that `Amr bin Abi Qurrah Al-Kindi said: "Hudhayfah was in Al-Mada'in and he was mentioning things that the Messenger of Allah ﷺ had said.
Hudhayfah came to Salman and Salman said: `O Hudhayfah, the Messenger of Allah ﷺ would sometimes be angry and would speak accordingly, and would sometimes be pleased and would speak accordingly.
I know that the Messenger of Allah ﷺ addressed us and said: «أَيُّمَا رَجُلٍ مِنْ أُمَّتِي سَبَبْتُهُ ( سَبَّةً ) فِي غَضَبِي أَوْ لَعَنْتُهُ لَعْنَةً، فَإِنَّمَا أَنَا رَجُلٌ مِنْ وَلَدِ آدَمَ أَغْضَبُ كَمَا تَغْضَبُونَ، إِنَّمَا بَعَثَنِي اللهُ رَحْمَةً لِلْعَالَمِينَ فَاجْعَلْهَا صَلَاةً عَلَيْهِ يَوْمَ الْقِيَامَة» ( Any man of my Ummah whom I have insulted or cursed when I was angry -- for I am a man from among the sons of Adam, and I get angry just as you do.
But Allah has sent me as a Mercy to the Worlds, so I will make that my anger into blessings for him on the Day of Resurrection." ) This was also recorded by Abu Dawud from Ahmad bin Yunus from Za'idah.
It may be asked: what kind of mercy do those who disbelieve in him get The answer is what Abu Ja`far bin Jarir recorded from Ibn `Abbas concerning the Ayah: وَمَآ أَرْسَلْنَـكَ إِلاَّ رَحْمَةً لِّلْعَـلَمِينَ ( And We have sent you not but as a mercy for the `Alamin.
) He said, "Whoever believes in Allah and the Last Day, mercy will be decreed for him in this world and in the Hereafter; whoever does not believe in Allah and His Messenger, will be protected from that which happened to the nations of earthquakes and stoning."

( Lo! there is ) in the Qur’an ( a plain statement ) sufficiency; it is also said: there is an admonition through the commands and prohibitions ( for folk who are devout ) for people who declare Allah’s divine Oneness.

Verily, in this (the Quran) there is a plain Message for people who worship Allah (i.e. the true, real believers of Islamic Monotheism who act practically on the Quran and the Sunnah legal ways of the Prophet SAW).

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