Section X (Verses 85-111)
In the succeeding verses, the objections
raised by the opponents of the Prophet (sws) and his
companions are responded to. At the same time, the demands
they made as a condition for accepting faith are stated. Not
only are those demands answered, assurance has also been
sounded to the Prophet (sws). He is told that people who
have the radiance of knowledge in them profess faith in the
Book. As for those, who ask him for all kinds of signs,
should be left to themselves as they will never accept
faith.
Readers my now proceed to study these
verses.
Text and Translation
وَ یَسۡـَٔلُوۡنَكَ عَنِ الرُّوۡحِ
قُلِ الرُّوۡحُ مِنۡ اَمۡرِ رَبِّیۡ وَ مَاۤ
اُوۡتِیۡتُمۡ مِّنَ الۡعِلۡمِ اِلَّا قَلِیۡلًا (85) وَ لَئِنۡ
شِئۡنَا لَنَذۡهَبَنَّ بِالَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡكَ
ثُمَّ لَا تَجِدُ لَكَ بِهِ عَلَیۡنَا وَکِیۡلًا (86) اِلَّا
رَحۡمَةً مِّنۡ رَّبِّكَ
اِنَّ فَضۡلَهُ کَانَ عَلَیۡكَ کَبِیۡرًا (87) قُلۡ
لَّئِنِ اجۡتَمَعَتِ الۡاِنۡسُ وَ الۡجِنُّ عَلٰۤی اَنۡ
یَّاۡتُوۡا بِمِثۡلِ هَذَا الۡقُرۡاٰنِ لَا یَاۡتُوۡنَ
بِمِثۡلِهِ وَ لَوۡ کَانَ بَعۡضُهُمۡ لِبَعۡضٍ ظَهِیۡرًا (88)
وَ لَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِیۡ هَذَا الۡقُرۡاٰنِ مِنۡ
کُلِّ مَثَلٍ فَاَبٰۤی اَکۡثَرُ النَّاسِ اِلَّا کُفُوۡرًا
(89) وَ قَالُوۡا لَنۡ نُّؤۡمِنَ لَكَ حَتّٰی تَفۡجُرَ لَنَا
مِنَ الۡاَرۡضِ یَنۡبُوۡعًا (90) اَوۡ تَکُوۡنَ لَكَ جَنَّةٌ
مِّنۡ نَّخِیۡلٍ وَّ عِنَبٍ فَتُفَجِّرَ الۡاَنۡهٰرَ خِلٰلَهَا
تَفۡجِیۡرًا (91) اَوۡ تُسۡقِطَ السَّمَآءَ کَمَا زَعَمۡتَ
عَلَیۡنَا کِسَفًا اَوۡ تَاۡتِیَ بِاللّٰهِ وَ الۡمَلٰٓئِکَةِ
قَبِیۡلًا (92) اَوۡ یَکُوۡنَ لَكَ بَیۡتٌ مِّنۡ زُخۡرُفٍ اَوۡ
تَرۡقٰی فِی السَّمَآءِ
وَ لَنۡ نُّؤۡمِنَ لِرُقِیِّكَ حَتّٰی تُنَزِّلَ
عَلَیۡنَا کِتٰبًا نَّقۡرَؤُهُ
قُلۡ سُبۡحَانَ رَبِّیۡ هَلۡ کُنۡتُ اِلَّا بَشَرًا
رَّسُوۡلًا (93) وَ مَا مَنَعَ النَّاسَ اَنۡ یُّؤۡمِنُوۡۤا
اِذۡ جَآءَهُمُ الۡهُدٰۤی اِلَّاۤ اَنۡ قَالُوۡۤا اَبَعَثَ
اللّٰهُ بَشَرًا رَّسُوۡلًا (94) قُلۡ لَّوۡ کَانَ فِی
الۡاَرۡضِ مَلٰٓئِکَةٌ یَّمۡشُوۡنَ مُطۡمَئِنِّیۡنَ
لَنَزَّلۡنَا عَلَیۡهِمۡ مِّنَ السَّمَآءِ مَلَکًا رَّسُوۡلًا
(95) قُلۡ کَفٰی بِاللّٰهِ شَهِیۡدًا بَیۡنِیۡ وَ بَیۡنَکُمۡ
اِنَّهُ کَانَ بِعِبَادِهِ خَبِیۡرًا بَصِیۡرًا (95) وَ
مَنۡ یَّهۡدِ اللّٰهُ فَهُوَ الۡمُهۡتَدِ
وَ مَنۡ یُّضۡلِلۡ فَلَنۡ تَجِدَ لَهُمۡ اَوۡلِیَآءَ
مِنۡ دُوۡنِهِ
وَ نَحۡشُرُهُمۡ یَوۡمَ الۡقِیٰمَةِ عَلٰی وُجُوۡهِهِمۡ
عُمۡیًا وَّ بُکۡمًا وَّ صُمًّا
مَاۡوٰىهُمۡ جَهَنَّمُ
کُلَّمَا خَبَتۡ زِدۡنٰهُمۡ سَعِیۡرًا (97) ذٰلِكَ
جَزَآؤُهُمۡ بِاَنَّهُمۡ کَفَرُوۡا بِاٰیٰتِنَا وَ
قَالُوۡۤاءَ اِذَا کُنَّا عِظَامًا وَّ رُفَاتًاءَ اِنَّا
لَمَبۡعُوۡثُوۡنَ خَلۡقًا جَدِیۡدًا (98) اَوَ لَمۡ یَرَوۡا
اَنَّ اللّٰهَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ
قَادِرٌ عَلٰۤی اَنۡ یَّخۡلُقَ مِثۡلَهُمۡ وَ جَعَلَ لَهُمۡ
اَجَلًا لَّا رَیۡبَ فِیۡهِ
فَاَبَی الظّٰلِمُوۡنَ اِلَّا کُفُوۡرًا (99) قُلۡ
لَّوۡ اَنۡتُمۡ تَمۡلِکُوۡنَ خَزَآئِنَ رَحۡمَةِ رَبِّیۡۤ
اِذًا لَّاَمۡسَکۡتُمۡ خَشۡیَةَ الۡاِنۡفَاقِ
وَ کَانَ الۡاِنۡسَانُ قَتُوۡرًا (100) وَ لَقَدۡ
اٰتَیۡنَا مُوۡسٰی تِسۡعَ اٰیٰتٍ بَیِّنٰتٍ فَسۡـَٔلۡ بَنِیۡۤ
اِسۡرَآءِیۡلَ اِذۡ جَآءَهُمۡ فَقَالَ لَهُ فِرۡعَوۡنُ
اِنِّیۡ لَاَظُنُّکَ یٰمُوۡسٰی مَسۡحُوۡرًا (101) قَالَ لَقَدۡ
عَلِمۡتَ مَاۤ اَنۡزَلَ هٰۤؤُلَآءِ اِلَّا رَبُّ السَّمٰوٰتِ
وَ الۡاَرۡضِ بَصَآئِرَ
وَ اِنِّیۡ لَاَظُنُّكَ یٰفِرۡعَوۡنُ مَثۡبُوۡرًا (102)
فَاَرَادَ اَنۡ یَّسۡتَفِزَّهُمۡ مِّنَ الۡاَرۡضِ
فَاَغۡرَقۡنٰهُ وَ مَنۡ مَّعَہٗ جَمِیۡعًا (103) وَّ قُلۡنَا
مِنۡ بَعۡدِهِ لِبَنِیۡۤ اِسۡرَآءِیۡلَ اسۡکُنُوا الۡاَرۡضَ
فَاِذَا جَآءَ وَعۡدُ الۡاٰخِرَةِ جِئۡنَا بِکُمۡ لَفِیۡفًا
(104) وَ بِالۡحَقِّ اَنۡزَلۡنٰهُ وَ بِالۡحَقِّ نَزَلَ
وَ مَاۤ اَرۡسَلۡنٰكَ اِلَّا مُبَشِّرًا وَّ نَذِیۡرًا
(105) وَ قُرۡاٰنًا فَرَقۡنٰهُ لِتَقۡرَاَهُ عَلَی النَّاسِ
عَلٰی مُکۡثٍ وَّ نَزَّلۡنٰهُ تَنۡزِیۡلًا (106) قُلۡ
اٰمِنُوۡا بِهِۤ اَوۡ لَا تُؤۡمِنُوۡا
اِنَّ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ مِنۡ قَبۡلِهِۤ
اِذَا یُتۡلٰی عَلَیۡهِمۡ یَخِرُّوۡنَ لِلۡاَذۡقَانِ سُجَّدًا
(107) وَّ
یَقُوۡلُوۡنَ سُبۡحٰنَ رَبِّنَاۤ اِنۡ کَانَ وَعۡدُ رَبِّنَا
لَمَفۡعُوۡلًا (108) وَ یَخِرُّوۡنَ لِلۡاَذۡقَانِ یَبۡکُوۡنَ
وَ یَزِیۡدُهُمۡ خُشُوۡعًا (109)ٛ قُلِ ادۡعُوا اللّٰهَ اَوِ
ادۡعُوا الرَّحۡمٰنَ
اَیًّامَّا تَدۡعُوۡا فَلَهُ الۡاَسۡمَآءُ الۡحُسۡنٰی
وَ لَا تَجۡهَرۡ بِصَلَاتِكَ وَ لَا تُخَافِتۡ بِهَا وَ
ابۡتَغِ بَیۡنَ ذٰلِكَ سَبِیۡلًا (110) وَ قُلِ الۡحَمۡدُ
لِلّٰهِ الَّذِیۡ لَمۡ یَتَّخِذۡ وَلَدًا وَّ لَمۡ یَکُنۡ
لَّهُ شَرِیۡكٌ فِی الۡمُلۡكِ وَ لَمۡ یَکُنۡ لَّهُ وَلِیٌّ
مِّنَ الذُّلِّ وَ کَبِّرۡهُ تَکۡبِیۡرًا (111)
And they ask you about the ruh. Say: This
ruh is from among the directives of my Lord and you have
only been given very little knowledge. And if We want, We
can take away what We have revealed to you. Then you will
also not be able to find any helper for this against Us.
This is only your God’s bounty. Indeed, great is His bounty
on you. Say: If all humankind and jinnkind combine to make
such a Qur’an, they will not be able to make a Qur’an like
this, even if they also become helpers of one another.
(85-88)
And We have mentioned in this Qur’an
various words of wisdom for people in different ways. But
most people are adamant on denying. And they say: “We shall
not believe in what you say unless you make a spring gush
from the earth or you have an orchard of dates or grapes;
then unless you make canals run through it. Or unless, as
you claim, you make pieces from the sky fall upon us or
unless you bring God and His angels to stand before us or
you not have a house of gold or you not climb to the sky.
And We shall not even believe in your climbing unless you
reveal a book to us from there that we can read” – Say:
Exalted is my Lord. I am only a human being, a messenger of
God. (89-93)
And when guidance came to them, the only
thing that stopped those people from accepting faith was
that they said: “Has God sent a human being as a messenger?”
Say: Had there been angels walking about calmly on the
earth, We would have sent down from the heavens an angel as
a messenger to them. Say: Sufficient is God between you and
me as a witness. Indeed, only He knows best His servants; He
is watching them. And he whom God guides, only he will be
guided and he whom He misleads, then for such misled you
will not find any helper except Him. And, on the Day of
Judgement, We shall gather the blind, the dumb and the deaf
by dragging them by their faces. Their abode is Hell.
Whenever its fire diminishes, We shall ignite it further.
This would be their reward because they denied Our
revelations and said: “What! When we become bones and are
crushed to pieces, would we be recreated and raised to
life?” Have they not thought that the God Who has created
the heavens and the earth has the power to create their
likes again? And He has appointed a time for them in which
there is no doubt. But these unjust people became adamant in
their denial. (94-99)
Say: If you owned the treasures of my
Lord’s bounty, at that time you would have stopped from
spending them for fear of being consumed. Surely, a human
being is very miserly. (100)
And We gave Moses nine clear signs. So,
ask the Israelites that when he came to them, the Pharaoh
said to him: “Moses! I think that you are under a magical
spell.” He replied: “You very well know that these signs
have been sent down by the Lord of the heavens and the earth
to open [your] eyes. And I think that O Pharaoh! You are a
person doomed.” After that, he planned to totally uproot
them from the land. So, We drowned him as well as all those
with him, and after this said to the Israelites: “Dwell you
now in the land. Then when the promise of the Hereafter
arrives, We shall bring you forth by gathering all of you.”
(101-104)
And We have revealed it with the truth
and it is revealed with the truth. And We have sent you only
as a bearer of glad tidings and warnings. And We have
revealed this Qur’an in parts so that you can gradually
recite it to people and We have revealed it in a very
elaborate way. Tell them: Whether you believe in it or not,
when it is recited before those who were given knowledge
before this, they fall on their chins in prostration and
say: “Exalted is our Lord. Indeed, the promise of Our Lord
was bound to be fulfilled,” and fall on their chins weeping
and this increases their humility. (105-109)
Say: Whether you call Him by Allah or by
Rahman, by whichever name you call him, all good names are
His. And do not offer your prayer very loudly or in a very
low tone; adopt a middle way between the two. And say:
worthy of gratitude is God Who neither has children nor is
anyone His partner in His kingdom nor does He need any
helper in times of helplessness. And proclaim His
exaltedness the way it should be. (110-111)
Explanation
وَ یَسۡـَٔلُوۡنَكَ عَنِ الرُّوۡحِ
قُلِ الرُّوۡحُ مِنۡ اَمۡرِ رَبِّیۡ وَ مَاۤ
اُوۡتِیۡتُمۡ مِّنَ الۡعِلۡمِ اِلَّا قَلِیۡلًا (85)
The word رُوْح
here means “divine revelation.” By
signifying it by this name, the purpose is to show that just
as the body needs رُوْح
(spirit) to
live, the life of our heart and intellect is divine
revelation. Jesus (sws) has alluded to this reality thus:
“Man shall not live on bread alone, but on every word that
comes from the mouth of God.” (Matthew, 4:4)
For precisely this reason, the Qur’an is
called رُوْح
(spirit) at various instances. For
example:
یُنَزِّلُ الۡمَلٰٓئِکَةَ بِالرُّوۡحِ مِنۡ
اَمۡرِہٖ عَلٰی مَنۡ یَّشَآءُ مِنۡ عِبَادِهِۤ . (16: 2)
He sends down the angels with the spirit
in his matters on whomsoever He desires among His servants.
(16:2)
یُلۡقِی الرُّوۡحَ مِنۡ اَمۡرِہٖ عَلٰی
مَنۡ یَّشَآءُ مِنۡ عِبَادِهِ .(40: 15)
He sends the spirit which is among His
matters to whichever servant He chooses. (40:15)
وَ کَذٰلِكَ اَوۡحَیۡنَاۤ اِلَیۡكَ رُوۡحًا
مِّنۡ اَمۡرِنَا
(42: 52)
And thus have We revealed to you a spirit
from our matters. (42:52)
The disbelievers would ask the Prophet (sws)
about this spirit and their question was not an actual
inquiry: it was to ridicule and make fun of it. The verse
answers their question. It is not essential that they be
informed of every secret of this universe and of their Lord.
Only those understand this “spirit” who experience it. One
thing was concealed in this question: they wanted to inquire
why divine revelation does not descend on them too? To
answer this aspect, the Qur’an has used the words “to
whichever servant He chooses,” in some of the verses just
cited. In other words, not every person is worthy of this.
The words “from His matters” and “from
Our matters” point to the fact that only God knows their
reality. Not everyone can acquire it.
وَ لَئِنۡ
شِئۡنَا لَنَذۡهَبَنَّ بِالَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡكَ
ثُمَّ لَا تَجِدُ لَكَ بِهِ عَلَیۡنَا وَکِیۡلًا (86) اِلَّا
رَحۡمَةً مِّنۡ رَّبِّكَ
اِنَّ فَضۡلَهُ کَانَ عَلَیۡكَ کَبِیۡرًا (87)
Though these verses address the Prophet (sws),
it is actually directed at people whose question was cited
in the previous verse. The implication is that the Prophet (sws)
has no voluntary role in acquiring divine revelation; it is
neither given to him at his desire nor can he refuse it; he
does not even have the power to keep it with him if God
wants to take it away; it is only God Who governs sending
divine revelation and it is a great bounty on His part.
قُلۡ لَّئِنِ
اجۡتَمَعَتِ الۡاِنۡسُ وَ الۡجِنُّ عَلٰۤی اَنۡ یَّاۡتُوۡا
بِمِثۡلِ هَذَا الۡقُرۡاٰنِ لَا یَاۡتُوۡنَ بِمِثۡلِهِ وَ لَوۡ
کَانَ بَعۡضُهُمۡ لِبَعۡضٍ ظَهِیۡرًا (88)
Obviously, when the desire or effort of
the Prophet (sws) cannot be instrumental in acquiring divine
revelation and he too cannot present such a Book from his
own intention, one can imagine the nature of the claim of
others in this regard. How can others dare produce such a
Book? Even if mankind and jinnkind collaborate in this
matter, they will never succeed. This challenge of the
Qur’an is fourteen centuries old and history bears witness
that none from the four corners of this world dared to
accept this challenge, and if ever someone did try to
imitate it, he became a laughing stock.
وَ لَقَدۡ
صَرَّفۡنَا لِلنَّاسِ فِیۡ هَذَا الۡقُرۡاٰنِ مِنۡ کُلِّ
مَثَلٍ فَاَبٰۤی اَکۡثَرُ النَّاسِ اِلَّا کُفُوۡرًا (89)
The word تصريف
here means to mention something in different styles and
multiple ways and the expression
ضرب المثل means to state words of
wisdom and sagacity. It is commonly used in Arabic in this
meaning. A Hamasi poet says:
يا بَدرُ وَالأَمثالُ
يَضرِبُها لِذي اللُبِّ الحَكيمُ
(O Badr! A wise person states words of wisdom for the
sensible only)
The implication of this verse is that after the revelation
of this miraculous book in which every word of wisdom is
mentioned in various styles and ways, these people are left
with no excuse to say that God’s guidance did not reach
them. The Book of God has conclusively communicated the
truth to them. If even after this, the majority of people
are adamant on denying, it is their own misfortune and
wretchedness.
وَ قَالُوۡا
لَنۡ نُّؤۡمِنَ لَكَ حَتّٰی تَفۡجُرَ لَنَا مِنَ الۡاَرۡضِ
یَنۡبُوۡعًا (90) اَوۡ تَکُوۡنَ لَكَ جَنَّةٌ مِّنۡ نَّخِیۡلٍ
وَّ عِنَبٍ فَتُفَجِّرَ الۡاَنۡهٰرَ خِلٰلَهَا تَفۡجِیۡرًا
(91) اَوۡ تُسۡقِطَ السَّمَآءَ کَمَا زَعَمۡتَ عَلَیۡنَا
کِسَفًا اَوۡ تَاۡتِیَ بِاللّٰهِ وَ الۡمَلٰٓئِکَةِ قَبِیۡلًا
(92) اَوۡ یَکُوۡنَ لَكَ بَیۡتٌ مِّنۡ زُخۡرُفٍ اَوۡ تَرۡقٰی
فِی السَّمَآءِ
وَ لَنۡ نُّؤۡمِنَ لِرُقِیِّكَ حَتّٰی تُنَزِّلَ
عَلَیۡنَا کِتٰبًا نَّقۡرَؤُهُ
قُلۡ سُبۡحَانَ رَبِّیۡ هَلۡ کُنۡتُ اِلَّا بَشَرًا
رَّسُوۡلًا (93)
When the word
إيمان is used with the preposition
ل, it
does not mean to accept faith; it only means to acknowledge
something. These verses allude to the demands of the
Prophet’s opponents which they stated as a condition to
attest to his propethood. At the end, he answers these
demands by saying that he has never claimed to share in
divinity so such demands should not be made from him. His
Lord is exalted beyond having any partners, and the Prophet
(sws) is only a human being and His messenger. In this
capacity, his duty is to only deliver the message of God and
has no authority to fulfill these demands.
وَ مَا مَنَعَ
النَّاسَ اَنۡ یُّؤۡمِنُوۡۤا اِذۡ جَآءَهُمُ الۡهُدٰۤی
اِلَّاۤ اَنۡ قَالُوۡۤا اَبَعَثَ اللّٰهُ بَشَرًا رَّسُوۡلًا
(94)
The word
الۡہُدٰۤی means the clear guidance
of God with all its arguments and rationale. The implication
of this verse is that as far as God’s guidance is concerned,
it has come before them in a very clear form with
incontestable proofs. The excuse they present as to a human
being sent as a messenger is extremely lame and lousy. It is
a mere expression of their arrogance.
قُلۡ لَّوۡ کَانَ فِی الۡاَرۡضِ
مَلٰٓئِکَةٌ یَّمۡشُوۡنَ مُطۡمَئِنِّیۡنَ لَنَزَّلۡنَا
عَلَیۡهِمۡ مِّنَ السَّمَآءِ مَلَکًا رَّسُوۡلًا (95)
The implication of this verse is that a
messenger has to belong to the same species as his
addressees because he is sent as an exemplar for them. How
can an angel play this role for human beings?
The words “walking about calmly on the
earth” indicate that if angels descend on the earth, it is
only for the implementation of God’s intent and under His
command. They are not permanent residents here.
قُلۡ کَفٰی بِاللّٰهِ شَهِیۡدًا بَیۡنِیۡ
وَ بَیۡنَکُمۡ
اِنَّهُ کَانَ بِعِبَادِهِ خَبِیۡرًا بَصِیۡرًا (96)
After conclusive communication of the
truth, the Prophet (sws) is now directed to consign the
matter of his adversaries to God. Sufficient is the witness
of God to show that it is not the lack of arguments which is
not making them accept faith; it is in fact their arrogance
and egotism that is the real cause. The Almighty Who is
fully aware of every aspect of His people will decide
whether the veracity of his prophethood became evident to
them or not. He will judge if in spite of being convinced
they did not accept it or otherwise.
وَ مَنۡ
یَّهۡدِ اللّٰهُ فَهُوَ الۡمُهۡتَدِ
وَ مَنۡ یُّضۡلِلۡ فَلَنۡ تَجِدَ لَهُمۡ اَوۡلِیَآءَ
مِنۡ دُوۡنِهِ
وَ نَحۡشُرُهُمۡ یَوۡمَ الۡقِیٰمَةِ عَلٰی وُجُوۡهِهِمۡ
عُمۡیًا وَّ بُکۡمًا وَّ صُمًّا
مَاۡوٰىهُمۡ جَهَنَّمُ
کُلَّمَا خَبَتۡ زِدۡنٰهُمۡ سَعِیۡرًا (97)
This verse explains the established
practice of God regarding providing guidance. The foundation
on which it is based is referred to by the words: “and, on
the Day of Judgement, We shall gather the blind, the dumb
and the deaf by dragging them by their faces.” In other
words, those who use their eyes to see the signs of God and
their tongues to bear witness to the truth and their ears to
hear the words of God and his Prophet (sws) receive God’s
guidance. As for those who possess all these faculties and
become blind, deaf and dumb, will never receive God’s
guidance. Since the addressees of the Prophet (sws) were
precisely of this type, they will never be guided; on the
Day of Judgement they will be punished by God for not duly
valuing these favours by being dragged on their faces such
that they will be blind, deaf and dumb. In verse 48 of Surah
al-Qamar, the words used are:
یَوۡمَ یُسۡحَبُوۡنَ فِی النَّارِ عَلٰی وُجُوۡهِهِمۡ
ذُوۡقُوۡا مَسَّ سَقَرَ .
Faces which were blessed with the
faculties of sight, hearing and speech and still chose to
remain deaf, dumb and blind are undoubtedly only worthy of
being dragged into Hell whose fire never extinguishes.
ذٰلِكَ
جَزَآؤُهُمۡ بِاَنَّهُمۡ کَفَرُوۡا بِاٰیٰتِنَا وَ
قَالُوۡۤاءَ اِذَا کُنَّا عِظَامًا وَّ رُفَاتًاءَ اِنَّا
لَمَبۡعُوۡثُوۡنَ خَلۡقًا جَدِیۡدًا (98)
The implication of this verse is that
this punishment will be given to them because in spite of
observing the signs of God’s power and of raising the dead
to life, they remained adamant on their denial. They
contended that their resurrection was absolutely impossible.
However, God will show it to be possible.
اَوَ لَمۡ
یَرَوۡا اَنَّ اللّٰهَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ
الۡاَرۡضَ قَادِرٌ عَلٰۤی اَنۡ یَّخۡلُقَ مِثۡلَهُمۡ وَ جَعَلَ
لَهُمۡ اَجَلًا لَّا رَیۡبَ فِیۡهِ
فَاَبَی الظّٰلِمُوۡنَ اِلَّا کُفُوۡرًا (99)
The verse prods them on regarding their
resurrection to be far-fetched. Is recreating the heavens
and the earth more difficult than creating them again?
The time of the Day of Judgement is
fixed. They should not show haste in its arrival.
قُلۡ لَّوۡ
اَنۡتُمۡ تَمۡلِکُوۡنَ خَزَآئِنَ رَحۡمَةِ رَبِّیۡۤ اِذًا
لَّاَمۡسَکۡتُمۡ خَشۡیَةَ الۡاِنۡفَاقِ
وَ کَانَ الۡاِنۡسَانُ قَتُوۡرًا (100)
It has been pointed out earlier that the
basic reason of denial of the Quraysh’s leadership was its
arrogance. They contended that when they had received all
the favours of this world, God should have blessed them with
prophethood too; why did He consign it to a poor person. The
verse addresses this haughty notion of theirs.
Though a general word “human being” is
used, it actually refers to the same people who are under
discussion. If they are stingy and have no place for anyone
else in their hearts, why do they regard God to be like
them.
وَ لَقَدۡ اٰتَیۡنَا مُوۡسٰی تِسۡعَ اٰیٰتٍ
بَیِّنٰتٍ فَسۡـَٔلۡ بَنِیۡۤ اِسۡرَآءِیۡلَ اِذۡ جَآءَهُمۡ
فَقَالَ لَهُ فِرۡعَوۡنُ اِنِّیۡ لَاَظُنُّكَ یٰمُوۡسٰی
مَسۡحُوۡرًا (101)
Earlier in verses 90-93, the miracles
which the Quryash demanded are mentioned. This verse answers
that demand: faith and guidance are not obtained through
miracles. Moses (sws) was equipped with nine miracles but
the Pharaoh regarded him to be a mad man. In other words,
the Prophet (sws) is being assured that if he shows his
addressees the miracles they were demanding, their response
too would be no different.
The expression “so, ask the Israelites”
carries a subtle insinuation: by that time, the Israelites
had fully become part of the campaign against Islam and the
Quraysh would mostly make the demand of miracles at their
behest. They told the Quraysh that their own prophet showed
them certain miracles and that if he too was a prophet, then
he too should work miracles. It is because of this that the
Qur’an has asked them to bear witness to what they did with
the miracles their own prophet showed them. If the result
was that the Pharaoh and his people were drowned, why are
they showing this way to the Quraysh?
قَالَ لَقَدۡ عَلِمۡتَ مَاۤ اَنۡزَلَ
هٰۤؤُلَآءِ اِلَّا رَبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ بَصَآئِرَ
وَ اِنِّیۡ لَاَظُنُّكَ یٰفِرۡعَوۡنُ مَثۡبُوۡرًا (102)
The word
مَثۡبُوۡرًا refers to someone who
is doomed.
The answer given by Moses (sws) to the
Pharaoh is in the same vein.
فَاَرَادَ اَنۡ
یَّسۡتَفِزَّهُمۡ مِّنَ الۡاَرۡضِ فَاَغۡرَقۡنٰهُ وَ مَنۡ
مَّعَہٗ جَمِیۡعًا (103)
The Pharaoh and his followers tried their
best to uproot Moses (sws) from the land. As a result, they
were punished for this. This punishment took the form of
drowning in the sea.
وَّ قُلۡنَا مِنۡ بَعۡدِهِ لِبَنِیۡۤ
اِسۡرَآءِیۡلَ اسۡکُنُوا الۡاَرۡضَ فَاِذَا جَآءَ وَعۡدُ
الۡاٰخِرَةِ جِئۡنَا بِکُمۡ لَفِیۡفًا (104)
This is a mention of the favour showed by
God to the Israelites once their opponents had been
punished. Concomitant indications show that the word
الۡاَرۡض refers
to the holy land the Israelites were promised. While
fulfilling this promise, the Almighty also reminded them of
the promise of the Hereafter; they were warned that being
elated on their worldly success, they should not forget the
life to come. Just as God has brought them there as per His
promise, He will bring them one day to the assembly of the
Hereafter. Yet, the Israelites totally forgot this reminder.
وَ بِالۡحَقِّ اَنۡزَلۡنٰهُ وَ بِالۡحَقِّ
نَزَلَ
وَ مَاۤ اَرۡسَلۡنٰكَ اِلَّا مُبَشِّرًا وَّ نَذِیۡرًا (105)
Readers may keep this in mind that the
current discourse began with the mention of divine
revelation and the Qur’an. After that, certain related
issues were discussed. Once they finished, the original
topic is once again reverted to: such is the pure nature of
the Qur’an that there is no chance that any falsehood can
enter it from anywhere. If these people are creating doubts
in such an unadulterated discourse, the Prophet (sws) should
know that he is not responsible for the faith and guidance
of such unreasonable people. He is only a warner and a
deliverer of glad tidings. Once he has fulfilled this
responsibility, he should leave them to themselves. If they
do not listen to him, they alone will bear its consequences.
وَ قُرۡاٰنًا
فَرَقۡنٰهُ لِتَقۡرَاَهُ عَلَی النَّاسِ عَلٰی مُکۡثٍ وَّ
نَزَّلۡنٰهُ تَنۡزِیۡلًا (106)
The implication of this verse is that if
this Qur’an is being gradually revealed, it is not because
the Prophet (sws) prepares it in portions and then recites
it out to them. The reason for its revelation in parts is
because he can gradually recite it out to his people so that
they can fully digest it. They think that if it had been a
divine Book, it should necessarily have been revealed in one
go because God does not need any preparation. This notion is
not correct. No doubt, God does not need any preparation. He
could have revealed the Book in one episode. However, He
gave due consideration to the needs and circumstances of His
creatures. He thus revealed it in portions in a very
elaborate way. This latter meaning is evident from the word
تَنْزِيْل.
قُلۡ اٰمِنُوۡا
بِهِۤ اَوۡ لَا تُؤۡمِنُوۡا
اِنَّ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ مِنۡ قَبۡلِهِۤ
اِذَا یُتۡلٰی عَلَیۡهِمۡ یَخِرُّوۡنَ لِلۡاَذۡقَانِ سُجَّدًا
(107) وَّ
یَقُوۡلُوۡنَ سُبۡحٰنَ رَبِّنَاۤ اِنۡ کَانَ وَعۡدُ رَبِّنَا
لَمَفۡعُوۡلًا (108) وَ یَخِرُّوۡنَ لِلۡاَذۡقَانِ یَبۡکُوۡنَ
وَ یَزِیۡدُهُمۡ خُشُوۡعًا (109)ٛ
It is evident from concomitant
indications that the expression “those who were given
knowledge before this” refers to the righteous among the
People of the Book. Just as there were miscreants among them
who were expending all their power to oppose the Qur’an,
there was a righteous group among them who in accordance
with the prophecies of their prophets and their scriptures
was actually waiting for a messenger and a book. This group
regarded the Prophet (sws) and the Book he brought as a
manifestation of these prophecies. So, such were they that
when the Qur’an would be recited to them, they would fall
down in prostration and would wholeheartedly thank God for
the fulfilment of His promise. These verses refer to
this blessed group. The Prophet (sws) was
directed to declare to the disbelievers among the Quraysh
and the Israelites that whether they accepted faith or not,
it was sufficient for his own satisfaction that there
existed a group among the People of the Book that prostrated
as soon as it heard the Qur’an and when it saw that God had
fulfilled His promise, tears of both gatitude and humility
trickled down from its eyes. Tears of gratitude are
understandable. As far as tears of humility are concerned,
they are because this reminds afresh the promise of the
Hereafter that the Lord Who has fulfilled this promise will
surely fulfil His promise of the Hereafter.
قُلِ ادۡعُوا
اللّٰهَ اَوِ ادۡعُوا الرَّحۡمٰنَ
اَیًّامَّا تَدۡعُوۡا فَلَهُ الۡاَسۡمَآءُ الۡحُسۡنٰی
وَ لَا تَجۡهَرۡ بِصَلَاتِكَ وَ لَا تُخَافِتۡ بِهَا وَ
ابۡتَغِ بَیۡنَ ذٰلِكَ سَبِیۡلًا (110)
When doubts and evil estimations find
their way in something, all things that relate to it also
start seeming doubtful. In the times of jahiliyyah, the
Arabs would use both Allah and Rahman as names of God. Thus,
classical Arabic poetry mentions both. It can however be
said that the name Rahman was more popular with the People
of The Book. The Arab intelligentsia made this name a means
of objection on the Qur’an. They posited that some among the
people of the Book help the Prophet (sws) in preparing this
Book. The Qur’an (25:4) has referred to this objection.
Later when the name Rahman caught their attention, they
retorted that his use of this name shows his connections
with the People of the Book. From here they must have
concluded that this person was trying to impose on them the
traditions and religion of the People of the Book.
The Qur’an has answered this objection in
this verse and implied that bias towards a name should not
be a cause of accepting the truth. God has several names and
He can be called by every name that befits His majesty.
It is evident from the last part of the
verse that the Idolaters also had a similar objection on the
manner of praying of the Muslims. In their religion, making
noise, clapping and whistling had a special status in
worship. On the contrary, prayer rituals of Islam are solemn
and carry dignity. It may well be that they connected this
dignity in praying with the People of the Book and made it
an excuse of objection.
The Qur’an directed the Prophet (sws)
that his prayers and supplications should neither be very
loud nor very low in tone. Their pitch should be moderate.
This is an indication to the fact that since Muslims are a
middle ummah, their prayers and supplications too should
have moderation in them.
وَ قُلِ الۡحَمۡدُ لِلّٰهِ الَّذِیۡ لَمۡ
یَتَّخِذۡ وَلَدًا وَّ لَمۡ یَکُنۡ لَّهُ شَرِیۡكٌ فِی
الۡمُلۡكِ وَ لَمۡ یَکُنۡ لَّهُ وَلِیٌّ مِّنَ الذُّلِّ وَ
کَبِّرۡهُ تَکۡبِیۡرًا (111)
Here at the end of the surah, the Prophet
(sws) is asked to extol and exalt God and declare His sole
sovereignty regardless of where these people may wander and
stumble. The words “nor does He need any helper in times of
helplessness” indicate that helpers and supporters are
needed by those for whom lurks the danger of helplessness.
How can the God Whose majesty and splendour is beyond any
such state need helpers. The Prophet (sws) should declare
His exaltedness regardless of what the Idolaters are doing.
With these lines, the explanation of this
surah reaches its completion.
وَ اٰخِرُ دَعۡوٰىهُمۡ اَنِ الۡحَمۡدُ
لِلّٰهِ رَبِّ الۡعٰلَمِیۡنَ (Our
last declaration is that gratitude be to God, Lord of the
worlds)
Lahore
27th April, 1971
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