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 (٨٥) وَ لَئِنۡ شِئۡنَا لَنَذۡهَبَنَّ بِالَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡكَ ثُمَّ لَا تَجِدُ لَكَ بِهِ عَلَیۡنَا وَکِیۡلًا (٨٦) اِلَّا رَحۡمَةً مِّنۡ رَّبِّكَ اِنَّ فَضۡلَهُ کَانَ عَلَیۡكَ کَبِیۡرًا (٨٧) قُلۡ لَّئِنِ اجۡتَمَعَتِ الۡاِنۡسُ وَ الۡجِنُّ عَلٰۤی اَنۡ یَّاۡتُوۡا بِمِثۡلِ هَذَا الۡقُرۡاٰنِ لَا یَاۡتُوۡنَ بِمِثۡلِهِ وَ لَوۡ کَانَ بَعۡضُهُمۡ لِبَعۡضٍ ظَهِیۡرًا (٨٨) وَ لَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِیۡ هَذَا الۡقُرۡاٰنِ مِنۡ کُلِّ مَثَلٍ فَاَبٰۤی اَکۡثَرُ النَّاسِ اِلَّا کُفُوۡرًا (٨٩) وَ قَالُوۡا لَنۡ نُّؤۡمِنَ لَكَ حَتّٰی تَفۡجُرَ لَنَا مِنَ الۡاَرۡضِ یَنۡبُوۡعًا (٩٠) اَوۡ تَکُوۡنَ لَكَ جَنَّةٌ مِّنۡ نَّخِیۡلٍ وَّ عِنَبٍ فَتُفَجِّرَ الۡاَنۡهٰرَ خِلٰلَهَا تَفۡجِیۡرًا (٩١) اَوۡ تُسۡقِطَ السَّمَآءَ کَمَا زَعَمۡتَ عَلَیۡنَا کِسَفًا اَوۡ تَاۡتِیَ بِاللّٰهِ وَ الۡمَلٰٓئِکَةِ قَبِیۡلًا (٩٢) 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 (٩٣) وَ مَا مَنَعَ النَّاسَ اَنۡ یُّؤۡمِنُوۡۤا اِذۡ جَآءَهُمُ الۡهُدٰۤی اِلَّاۤ اَنۡ قَالُوۡۤا اَبَعَثَ اللّٰهُ بَشَرًا رَّسُوۡلًا (٩٤) قُلۡ لَّوۡ کَانَ فِی الۡاَرۡضِ مَلٰٓئِکَةٌ یَّمۡشُوۡنَ مُطۡمَئِنِّیۡنَ لَنَزَّلۡنَا عَلَیۡهِمۡ مِّنَ السَّمَآءِ مَلَکًا رَّسُوۡلًا (٩٥) قُلۡ کَفٰی بِاللّٰهِ شَهِیۡدًا بَیۡنِیۡ وَ بَیۡنَکُمۡ اِنَّهُ کَانَ بِعِبَادِهِ خَبِیۡرًا بَصِیۡرًا (٩٥) 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 (٩٧) ذٰلِكَ جَزَآؤُهُمۡ بِاَنَّهُمۡ کَفَرُوۡا بِاٰیٰتِنَا وَ قَالُوۡۤاءَ اِذَا کُنَّا عِظَامًا وَّ رُفَاتًاءَ اِنَّا لَمَبۡعُوۡثُوۡنَ خَلۡقًا جَدِیۡدًا (٩٨) 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 (٩٩) قُلۡ لَّوۡ اَنۡتُمۡ تَمۡلِکُوۡنَ خَزَآئِنَ رَحۡمَةِ رَبِّیۡۤ اِذًا لَّاَمۡسَکۡتُمۡ خَشۡیَةَ الۡاِنۡفَاقِ وَ کَانَ الۡاِنۡسَانُ قَتُوۡرًا (١٠٠) وَ لَقَدۡ اٰتَیۡنَا مُوۡسٰی تِسۡعَ اٰیٰتٍ بَیِّنٰتٍ فَسۡـَٔلۡ بَنِیۡۤ اِسۡرَآءِیۡلَ اِذۡ جَآءَهُمۡ فَقَالَ لَهُ فِرۡعَوۡنُ اِنِّیۡ لَاَظُنُّکَ یٰمُوۡسٰی مَسۡحُوۡرًا (١٠١) قَالَ لَقَدۡ عَلِمۡتَ مَاۤ اَنۡزَلَ هٰۤؤُلَآءِ اِلَّا رَبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ بَصَآئِرَ وَ اِنِّیۡ لَاَظُنُّكَ یٰفِرۡعَوۡنُ مَثۡبُوۡرًا (١٠٢) فَاَرَادَ اَنۡ یَّسۡتَفِزَّهُمۡ مِّنَ الۡاَرۡضِ فَاَغۡرَقۡنٰهُ وَ مَنۡ مَّعَہٗ جَمِیۡعًا (١٠٣) وَّ قُلۡنَا مِنۡ بَعۡدِهِ لِبَنِیۡۤ اِسۡرَآءِیۡلَ اسۡکُنُوا الۡاَرۡضَ فَاِذَا جَآءَ وَعۡدُ الۡاٰخِرَةِ جِئۡنَا بِکُمۡ لَفِیۡفًا (١٠٤) وَ بِالۡحَقِّ اَنۡزَلۡنٰهُ وَ بِالۡحَقِّ نَزَلَ وَ مَاۤ اَرۡسَلۡنٰكَ اِلَّا مُبَشِّرًا وَّ نَذِیۡرًا (١٠٥) وَ قُرۡاٰنًا فَرَقۡنٰهُ لِتَقۡرَاَهُ عَلَی النَّاسِ عَلٰی مُکۡثٍ وَّ نَزَّلۡنٰهُ تَنۡزِیۡلًا (١٠٦) قُلۡ اٰمِنُوۡا بِهِۤ اَوۡ لَا تُؤۡمِنُوۡا اِنَّ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ مِنۡ قَبۡلِهِۤ اِذَا یُتۡلٰی عَلَیۡهِمۡ یَخِرُّوۡنَ لِلۡاَذۡقَانِ سُجَّدًا (١٠٧) وَّ یَقُوۡلُوۡنَ سُبۡحٰنَ رَبِّنَاۤ اِنۡ کَانَ وَعۡدُ رَبِّنَا لَمَفۡعُوۡلًا (١٠٨) وَ یَخِرُّوۡنَ لِلۡاَذۡقَانِ یَبۡکُوۡنَ وَ یَزِیۡدُهُمۡ خُشُوۡعًا (١٠٩)ٛ قُلِ ادۡعُوا اللّٰهَ اَوِ ادۡعُوا الرَّحۡمٰنَ اَیًّامَّا تَدۡعُوۡا فَلَهُ الۡاَسۡمَآءُ الۡحُسۡنٰی وَ لَا تَجۡهَرۡ بِصَلَاتِكَ وَ لَا تُخَافِتۡ بِهَا وَ ابۡتَغِ بَیۡنَ ذٰلِكَ سَبِیۡلًا (١١٠) 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 (١١١)
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 (٨٥)1
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 (٨٦) اِلَّا رَحۡمَةً مِّنۡ رَّبِّكَ اِنَّ فَضۡلَهُ کَانَ عَلَیۡكَ کَبِیۡرًا (٨٧)2
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 (٨٨)3
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 (٨٩)4
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)5
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 (٩٠) اَوۡ تَکُوۡنَ لَكَ جَنَّةٌ مِّنۡ نَّخِیۡلٍ وَّ عِنَبٍ فَتُفَجِّرَ الۡاَنۡهٰرَ خِلٰلَهَا تَفۡجِیۡرًا (٩١) اَوۡ تُسۡقِطَ السَّمَآءَ کَمَا زَعَمۡتَ عَلَیۡنَا کِسَفًا اَوۡ تَاۡتِیَ بِاللّٰهِ وَ الۡمَلٰٓئِکَةِ قَبِیۡلًا (٩٢) 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 (٩٣)6
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 (٩٤) 7
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 (٩٥) 8
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 (٩٦)9
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 (٩٧)10
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 .11 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 (٩٨)12
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 (٩٩)13
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 (١٠٠) 14
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 (١٠١) 15
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 (١٠٢)16
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 (١٠٣) 17
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 (١٠٤) 18
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 (١٠٥)19
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 (١٠٦)19
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 (١٠٧) وَّ یَقُوۡلُوۡنَ سُبۡحٰنَ رَبِّنَاۤ اِنۡ کَانَ وَعۡدُ رَبِّنَا لَمَفۡعُوۡلًا (١٠٨) وَ یَخِرُّوۡنَ لِلۡاَذۡقَانِ یَبۡکُوۡنَ وَ یَزِیۡدُهُمۡ خُشُوۡعًا (١٠٩)ٛ21
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 (١١٠) 22
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 (١١١)23
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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1. 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.
2. 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.
3. 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.
4. And We have mentioned in this Qur’an various words of wisdom for people in different ways. But most people are adamant on denying.
5. Al-Tabrayzi, Diwan al-hamasah, vol. 2, 46.
6. 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
7. And when guidance came to them, the only thing that stopped these people from accepting faith was that they said: “Has God sent a human being as a messenger?”
8. 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.
9. Say: Sufficient is God between you and me as a witness. Indeed, only He knows best His servants; He is watching them.
10. 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.
11. They should remember the Day when they shall be dragged face-downwards into the flames of Hell. Taste ye now the sensation of Hell.
12. 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?”
13. 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.
14. 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.
15. 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.”
16. 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.”
17. After that, he planned to totally uproot them from the land. So, We drowned him as well as all those with him.
18. 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.”
19. 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.
20. 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.
21. 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.
22. 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.
23. 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.