قُل يا قَومِ اعمَلوا عَلىٰ مَكانَتِكُم إِنّي عامِلٌ ۖ فَسَوفَ تَعلَمونَ
مَن يَأتيهِ عَذابٌ يُخزيهِ وَيَحِلُّ عَلَيهِ عَذابٌ مُقيمٌ
Say: ‘O my people! Act according to your position. I too am acting. Soon you will know
who will be overtaken by a punishment that will disgrace him, and on whom a lasting punishment will descend.’
EXEGESIS
In verse 39, makānah is from the root kawn (to be). It means the condition of being fixed and established in a place, degree, or station. As makān describes the physical location and place of an object, makānah describes a non-physical stand and position. It has also been interpreted as ability and power. Based on the first meaning (position), Act according to your makānah would have a similar meaning to verse 15: You worship whatever you wish besides Him. Based on the second meaning (ability), it would have a similar meaning to verses that challenge the infidels to do all they can in their opposition of the prophets (7:195, 10:71, 11:55). Given the context of the verses and other usages of makānah in the Quran, the first meaning is more plausible. This is also how Mujāhid interpreted the verse.
The verse is essentially saying: Act according to your position. I too am acting [according to my position], where the part in square brackets is omitted. This could be due to a few reasons: 1. It is implied by the first part of the verse, and therefore it is omitted for concision. 2. Its omission gives more focus and centrality to the implicit threat that the verse involves. 3. It shows that the Prophet was lenient, dynamic, and always moving towards higher levels of perfection, while the polytheists were stagnant in their stubborn defiance. 4. It shows that the polytheists were left on their own without any support, while the Prophet had God’s support, giving him support and victory. This especially fits the meaning of makānah as strength and ability.
In verse 40, yukhzīhi is from the same root as al-khizy, discussed under verse 26.
These two verses are combined in one verse elsewhere in the Quran, where Prophet Shuʿayb (a) tells his people: O my people! Act according to your ability; I too am acting. Soon you will know who will be overtaken by a punishment that will disgrace him, and who is a liar. So be on the watch; I too will be watching along with you (11:93). The reason why this discourse and argument is divided into two verses might be that each of the two parts alone is an independent message (as a threat). In other words, even though the two verses compose a whole message, each of them can also be contemplated alone.
EXPOSITION
Given the proofs and arguments discussed in the previous verses, it is now time for action. These verses are essentially saying: There is no compulsion in religion: rectitude has become distinct from error (2:256), and at the same time they warn those who do not follow rectitude after it has become clear and patent to them. Indeed, if one feels an inner need and thirst, he will attend to it, and will not waste his life debating, arguing, and associating with others beyond what is required of him by God. To you your religion, and to me my religion (109:6). The strong and certain tone of these verses is based on the Prophet’s reliance upon God, which was established and assured in verses 36 and 38.
There are a few other verses in the Quran that are almost identical to these two verses and bear the same message, some of which depict similar conflicts faced by the previous prophets (6:135, 11:38-39, 11:93, 11:121-122). These verses, much like verses 30-31, leave it to God to judge between His servants on the Day of Resurrection: Our deeds belong to us and your deeds belong to you. There is no argument between us and you. Allah will bring us together and toward Him is the destination (42:15).
A punishment that will disgrace is apparently a punishment in this world; and a lasting punishment pertains to the hereafter (see verses 25-26). Many exegetes have suggested the Battle of Badr as an example of a punishment that disgraced the infidels, for they were multiple the Muslims in terms of number, weapons, and equipment, yet they were severely defeated.
[1] Alusi, 12/262. Mizan, 17/267.
[2] Lisan; Bahrayn; Tahqiq, under k-w-n.
[3] Tabari, 24/6.
[4] Tabrisi.J, 3/458.
[5] Zamakhshari, 4/130; Alusi, 12/262.
[6] Qaraati, 8/174.