خَزَآئِن

11:32.

10:16; 46:10.

Commentary:

The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.

The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."

After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.

6:51.

Commentary:

In the first part of this verse Noah answers the objections of his opponents about himself in another form. He says that they taunt him for being a mere human being like themselves. But his claim is not inconsistent with his being a human being. He is only a Prophet, and it was not necessary for a Prophet to be different in kind from those to whom he was sent. On the contrary, it is necessary that he should be one of them and similar to them. If he had ascribed divinity to himself and had said that God had delegated His authority to him, then indeed they could have asked how a human being like them could discharge Divine functions. But he has made no such claim. His only claim is that God had chosen him as an instrument for conveying to men the knowledge which He wishes to disclose to them.

The words, Allah will not bestow any good upon them, contain a further answer to the objections of Noah’s enemies about his followers. Noah says that they taunted his followers with being mean and lowly, but who could say what was going to happen in future or how God intended to bestow on these very poor people the blessings of Heaven and the earth. He further reinforces his argument by saying that truly mean is that person whose heart is corrupt, but the condition of the heart or the mind is known to God alone. They judged his followers by their outward condition while God, Who knew the real condition of their hearts, knew that they were not mean but the noblest of men. This is the significance of the words, Allah knows best whatever is in their minds.

Commentary:

Most probably the King offered Joseph the post of Prime Minister, but Joseph preferred charge of the finance department. His choice seems to have been dictated by the desire to enjoy comparative freedom from the material cares and court intrigues which are incidental to premiership and also to give his single-minded attention to the successful running of the department with which the fulfilment of the King’s dream was so deeply concerned.

40:14.

Commentary:

This verse further explains the meaning of the previous verse. It purports to say that God possesses an unlimited stock of everything. But in His infinite mercy He directs the minds of men to a certain thing only when a real and genuine need for it arises. Then it happens that men begin to find access to the required thing and derive benefit from it. For example, there was a time when men did not know the various uses and properties of iron. When, however, the proper time arrived for all its manifold potentialities and uses to be known, they were discovered and these discoveries led to a great change in human affairs. Similar is the case of coal and of petroleum. These things opened up a great vista of progress for mankind. Again, discovery of electricity and the wonderful inventions that have come in its wake have revolutionized human life. Thus the universe has been unfolding its secrets from age to age. The verse under comment purports to say that, like the material universe, the Quran is a spiritual universe in which lie hidden treasures of spiritual knowledge which are revealed to man according to the needs of the time. It is not like other books that it should have served its purpose and then become a dead thing. On the contrary, like the physical universe, the Quran comprehends unlimited treasures of spiritual knowledge for all times. It is, therefore, impossible that it should be left without Divine protection until all the generations for whom its treasures are meant have received them. Other revealed Scriptures never laid any claim about the inexhaustibility of their treasures and therefore they did not enjoy eternal Divine protection.

The subject matter of the previous verse has been further developed in the verse under comment, viz. the protection and preservation of the Quran, but, in a different form. The present verse is intended to point to the provision for the removal of such doubts and misgivings as were to arise in future in the hearts of the people, including Muslims themselves.

Commentary:

This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him.

17:101; 52:38.

Commentary:

In reply to the refusal of disbelievers to accept the Holy Prophet on the plea that he was a mere mortal like them and nothing more, the verse reproachfully asks them: Since when have they arrogated to themselves the possession of the treasures of Divine mercy? It is God’s own special prerogative to select, in His infallible wisdom, whom He deems fit to be the bearer of His Message and the conveyer of His will to His creatures.

38:10.

Commentary:

God has been Gracious and Merciful to men, in that He has sent the Holy Prophet and has revealed the Quran to him that they may understand the object of their life and, by following him, may attain it and establish a true and real connection with God. But they refuse to accept him, thinking him to be too low to be entitled to demand and command their allegiance. The verse answers this objection of disbelievers by telling them that God in His infallible wisdom has chosen the Prophet to be humanity’s infallible Guide and Teacher. How can they dare arrogate to themselves the right and role of being the distributors or guardians of the treasures of God’s mercy?

Commentary:

Insincere and dishonest himself, a hypocrite considers others to be like him. The verse points out that the hypocrites of Medina had made an entirely foolish and wrong estimate of the sincerity of purpose of the Holy Prophet’s Companions. They had quite a wrong notion that the Companions of the Holy Prophet had gathered round him from considerations of material interest, and that the moment they would find that their hopes had not materialised, they would desert him. Time completely belied their fond and futile expectations.