Ruku 459 ع
Section 459 of 556 • 21 Verses
فَذَكِّرْ فَمَآ أَنتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ
69:43.
69:43.
69:43.
Commentary:
In the foregoing verses prophecies in former revealed Scriptures, particularly in the Book of Moses, were advanced as arguments to support and substantiate the truth of the Quran being the revealed Word of God. Those prophecies spoke of the appearance of a Prophet in the wilderness of Mecca and having a "Fiery Law" in his right hand (Deut. 33:2). In the present and the following several verses, however, the testimony of reason, common sense and human conscience has been adduced as proof to serve the same purpose.
a
69:43.
b
69:43.
3948
Commentary:
In the foregoing verses prophecies in former revealed Scriptures, particularly in the Book of Moses, were advanced as arguments to support and substantiate the truth of the Quran being the revealed Word of God. Those prophecies spoke of the appearance of a Prophet in the wilderness of Mecca and having a "Fiery Law" in his right hand (Deut. 33:2). In the present and the following several verses, however, the testimony of reason, common sense and human conscience has been adduced as proof to serve the same purpose.
a
69:43.
أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِۦ رَيْبَ ٱلْمَنُونِ
21:6; 69:42.
21:6; 69:42.
Important Words:
ریب (calamity) is inf. noun from راب. They say رابنی i.e. it or he occasioned in me disquiet or agitation of mind; he made me to doubt; he did with me what I disliked or hated. ریب means, doubt; disquietude or uneasiness of mind; doubt combined with evil opinion; calamity; misery (Lane & Aqrab).
المنون (time) is derived from من (manna). They say من الرجل i.e. he weakened the man and took away his strength; من الحبلmeans, he cut off the rope. من الشیء means, the thing diminished. من الناقة means, he tired out or jaded the she-camel. منونmeans, death; time; destiny or fate. ریب المنون or ریب الزمان or ریب الدھر means, the calamities or vicissitudes of time (Lane).
نتربص (we are waiting for) is derived from ربص. They say ربص به i.e. he waited for good or evil, particularly the latter, to befall him. تربص به الامر means, he expected or waited for the event to befall him (Lane & Aqrab). An Arab poet says:
تربص بھا ریب المنون لعلھا
تطلق یوما او یموت حلیلھا
i.e. wait thou for the vicissitudes of time to befall her; perhaps she might be divorced some day or her husband might die (Lane).
Commentary:
The Holy Prophet’s enemies accused him of being a soothsayer, a poet and even a madman. The verse implies the refutation of all these foolish charges. The Prophet is not a poet (the verse purports to say) because poets have no fixed ideal or programme in life. They only indulge in daydreaming, and as it were, "wander about distractedly in every valley" (26:226), but the Holy Prophet has before him a great and noble aim—the regeneration of a corrupt and degenerate society. He is neither a soothsayer, because soothsayers dabble in occult sciences and make mere conjectures and guesses. They try to hoodwink simple-minded people by clever contrivances but the Holy Prophet is universally known to be an honest and sincere man. Nor is he a madman because madmen are not known to have brought about the great and wonderful revolution that he has, among his completely demoralized, degenerate and degraded people.
b
21:6; 69:42.
a
21:6; 69:42.
3949
Important Words:
ریب (calamity) is inf. noun from راب. They say رابنی i.e. it or he occasioned in me disquiet or agitation of mind; he made me to doubt; he did with me what I disliked or hated. ریب means, doubt; disquietude or uneasiness of mind; doubt combined with evil opinion; calamity; misery (Lane & Aqrab).
المنون (time) is derived from من (manna). They say من الرجل i.e. he weakened the man and took away his strength; من الحبلmeans, he cut off the rope. من الشیء means, the thing diminished. من الناقة means, he tired out or jaded the she-camel. منونmeans, death; time; destiny or fate. ریب المنون or ریب الزمان or ریب الدھر means, the calamities or vicissitudes of time (Lane).
نتربص (we are waiting for) is derived from ربص. They say ربص به i.e. he waited for good or evil, particularly the latter, to befall him. تربص به الامر means, he expected or waited for the event to befall him (Lane & Aqrab). An Arab poet says:
تربص بھا ریب المنون لعلھا
تطلق یوما او یموت حلیلھا
i.e. wait thou for the vicissitudes of time to befall her; perhaps she might be divorced some day or her husband might die (Lane).
Commentary:
The Holy Prophet’s enemies accused him of being a soothsayer, a poet and even a madman. The verse implies the refutation of all these foolish charges. The Prophet is not a poet (the verse purports to say) because poets have no fixed ideal or programme in life. They only indulge in daydreaming, and as it were, "wander about distractedly in every valley" (26:226), but the Holy Prophet has before him a great and noble aim—the regeneration of a corrupt and degenerate society. He is neither a soothsayer, because soothsayers dabble in occult sciences and make mere conjectures and guesses. They try to hoodwink simple-minded people by clever contrivances but the Holy Prophet is universally known to be an honest and sincere man. Nor is he a madman because madmen are not known to have brought about the great and wonderful revolution that he has, among his completely demoralized, degenerate and degraded people.
b
21:6; 69:42.
2857
Raib means, disquietude of mind; doubt combined with evil opinion; calamity (Lane); Manun means, death; destiny or fate; time (Aqrab).
قُلْ تَرَبَّصُوا۟ فَإِنِّى مَعَكُم مِّنَ ٱلْمُتَرَبِّصِينَ
9:52; 32:31.
9:52; 32:31.
The verse purports to say that the disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac, and as such naturally they expect that sooner or later he will come to a sad end. But they will have to wait till doomsday for the realization of their futile expectations. Time alone will decide the issue between them and the Holy Prophet.
9:52; 32:31.
Commentary:
The verse purports to say that disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac and, as such, naturally they expect that sooner or later he will come to a sad end. The Prophet is enjoined to tell them that they will have to wait till Doomsday for the realization of their futile expectations. Time alone will decide the issue between them.
c
9:52; 32:31.
b
9:52; 32:31.
3950
Commentary:
The verse purports to say that disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac and, as such, naturally they expect that sooner or later he will come to a sad end. The Prophet is enjoined to tell them that they will have to wait till Doomsday for the realization of their futile expectations. Time alone will decide the issue between them.
c
9:52; 32:31.
2858
The verse purports to say that the disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac, and as such naturally they expect that sooner or later he will come to a sad end. But they will have to wait till doomsday for the realization of their futile expectations. Time alone will decide the issue between them and the Holy Prophet.
أَمْ تَأْمُرُهُمْ أَحْلَٰمُهُم بِهَٰذَآ ۚ أَمْ هُمْ قَوْمٌ طَاغُونَ
Is it their reason that has misled them, or have they thrown all restraint and moderation to the winds, and in rejecting the Divine Message have transgressed all legitimate bounds?
Commentary:
The words of the verse seem to have been spoken ironically. Even after seeing that the Holy Prophet has given a teaching which has brought about such a wonderful revolution among his people and that his mission is meeting with rapid and progressive success, does the disbelievers’ intellect lead them to the conclusion that he is a poet, a soothsayer or a madman? Is it their reason that has misled them or have they thrown all restraint and moderation to the winds, and in rejecting the Divine Message have transgressed all legitimate bounds?
3951
Commentary:
The words of the verse seem to have been spoken ironically. Even after seeing that the Holy Prophet has given a teaching which has brought about such a wonderful revolution among his people and that his mission is meeting with rapid and progressive success, does the disbelievers’ intellect lead them to the conclusion that he is a poet, a soothsayer or a madman? Is it their reason that has misled them or have they thrown all restraint and moderation to the winds, and in rejecting the Divine Message have transgressed all legitimate bounds?
2859
Is it their reason that has misled them, or have they thrown all restraint and moderation to the winds, and in rejecting the Divine Message have transgressed all legitimate bounds?
أَمْ يَقُولُونَ تَقَوَّلَهُۥ ۚ بَل لَّا يُؤْمِنُونَ
Taqawwala means, he lied; he attributed to a person a thing which he did not say (Aqrab).
a
2:24; 10:39; 11:14; 17:89.
3952
Important Words:
تقول (he has forged) is derived from قال i.e. he said. تقول علی means, he lied against me; he attributed to me a thing which I did not say (Lane & Aqrab).
2860
Taqawwala means, he lied; he attributed to a person a thing which he did not say (Aqrab).
فَلْيَأْتُوا۟ بِحَدِيثٍ مِّثْلِهِۦٓ إِن كَانُوا۟ صَٰدِقِينَ
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Holy Prophet, it seems to hold out a challenge to them, receives no revelations from God and the Qur’an is his own fabrication, then let them produce a book like it, couched in such beautiful style and inapproachably exquisite diction as the Qur’an, and should, like the Qur’an, deal thoroughly and effectively with all the complex and difficult moral and spiritual human problems and satisfy the multitudinous and multifarious needs of man, and exert such powerful influence on the lives of its followers, and above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Qur’an with their combined and concerted effort, calling in "all the men and jinn" to help and assist them in its composition. The Qur’an emphatically declares that they will not be able to produce such a book because the Qur’an is God’s own revealed
Commentary:
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Prophet (the verse seems to hold out a challenge to them) receives no revelations from God and the Quran is his own fabrication, then let them produce a book like it which should possess such a simple and beautiful style and inapproachably exquisite diction as the Quran, and should thoroughly and effectively deal with all the complex and difficult moral and spiritual human problems, and should satisfy the multitudinous and multifarious needs of man, and should exert such powerful influence on the lives of its followers, and, above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Quran with their combined and concerted effort, calling in "all the men and jinn" to help and assist them. The Quran emphatically asserts that they will not be able to produce such a book because the Quran is God’s own revealed Word. See also 2:24; 14:25 and 17:89.
3953
Commentary:
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Prophet (the verse seems to hold out a challenge to them) receives no revelations from God and the Quran is his own fabrication, then let them produce a book like it which should possess such a simple and beautiful style and inapproachably exquisite diction as the Quran, and should thoroughly and effectively deal with all the complex and difficult moral and spiritual human problems, and should satisfy the multitudinous and multifarious needs of man, and should exert such powerful influence on the lives of its followers, and, above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Quran with their combined and concerted effort, calling in "all the men and jinn" to help and assist them. The Quran emphatically asserts that they will not be able to produce such a book because the Quran is God’s own revealed Word. See also 2:24; 14:25 and 17:89.
2861
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Holy Prophet, it seems to hold out a challenge to them, receives no revelations from God and the Qur’an is his own fabrication, then let them produce a book like it, couched in such beautiful style and inapproachably exquisite diction as the Qur’an, and should, like the Qur’an, deal thoroughly and effectively with all the complex and difficult moral and spiritual human problems and satisfy the multitudinous and multifarious needs of man, and exert such powerful influence on the lives of its followers, and above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Qur’an with their combined and concerted effort, calling in "all the men and jinn" to help and assist them in its composition. The Qur’an emphatically declares that they will not be able to produce such a book because the Qur’an is God’s own revealed
أَمْ خُلِقُوا۟ مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ ٱلْخَٰلِقُونَ
56:60.
Commentary:
"Do they think," the verse appears to tell disbelievers, "that they have been created without a cause or purpose, or that they are their own creators?" If that is not the case and God is their Creator, and their creation serves a noble and sublime purpose, and the Quran has been revealed to help them to attain that noble object, then why do they not accept it?"
a
56:60.
3954
Commentary:
"Do they think," the verse appears to tell disbelievers, "that they have been created without a cause or purpose, or that they are their own creators?" If that is not the case and God is their Creator, and their creation serves a noble and sublime purpose, and the Quran has been revealed to help them to attain that noble object, then why do they not accept it?"
أَمْ خَلَقُوا۟ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ ۚ بَل لَّا يُوقِنُونَ
أَمْ عِندَهُمْ خَزَآئِنُ رَبِّكَ أَمْ هُمُ ٱلْمُصَۣيْطِرُونَ
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?
b
38:10.
3955
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?
أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُم بِسُلْطَٰنٍ مُّبِينٍ
If disbelievers have access to the secrets of the heavens, then let them produce proofs for the allegation that the Holy Prophet is not the appointed Messenger of God.
Commentary:
In these verses (vv. 30-44) untenability and futility of their position in rejecting the Holy Prophet has been brought home to disbelievers. The present verse further tells them that if they claim to have access to the secrets of the heavens, then let them produce authority for the allegation that the Holy Prophet is not the appointed Messenger of God.
3956
Commentary:
In these verses (vv. 30-44) untenability and futility of their position in rejecting the Holy Prophet has been brought home to disbelievers. The present verse further tells them that if they claim to have access to the secrets of the heavens, then let them produce authority for the allegation that the Holy Prophet is not the appointed Messenger of God.
2862
If disbelievers have access to the secrets of the heavens, then let them produce proofs for the allegation that the Holy Prophet is not the appointed Messenger of God.
أَمْ لَهُ ٱلْبَنَٰتُ وَلَكُمُ ٱلْبَنُونَ
It is repugnant, says the verse, to God’s Unity that He should have even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered as a mark of humiliation and disgrace for them.
6:101; 37:154; 43:17; 53:22.
Commentary:
It is repugnant (says the verse) to God’s Unity, that He should be attributed with having even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered by them a mark of humiliation and disgrace.
a
6:101; 37:154; 43:17; 53:22.
3957
Commentary:
It is repugnant (says the verse) to God’s Unity, that He should be attributed with having even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered by them a mark of humiliation and disgrace.
2863
It is repugnant, says the verse, to God’s Unity that He should have even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered as a mark of humiliation and disgrace for them.
أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ
68:47.
68:47.
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being the Holy Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him?
23:73; 68:47.
Commentary:
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being, the Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him? On the contrary, they oppose and persecute him.
a
68:47.
b
23:73; 68:47.
3958
Commentary:
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being, the Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him? On the contrary, they oppose and persecute him.
a
68:47.
2864
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being the Holy Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him?
أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ
68:48.
c
68:48.
أَمْ يُرِيدُونَ كَيْدًا ۖ فَٱلَّذِينَ كَفَرُوا۟ هُمُ ٱلْمَكِيدُونَ
86:16-17.
Important Words:
کید (a plot) is inf. noun from کاد i.e. he contrived, devised or plotted a thing whether right or wrong. They say کادہ i.e. he deceived him, beguiled or circumvented him; he taught him how to deceive or cheat; he fought him. کید means, deceit, cunning, stratagem; war (Lane & Aqrab).
Commentary:
The verse means that disbelievers are hatching plots against Islam but their plots will recoil on their own heads. The word کید meaning war, as it has been used in the Quran about the Battle of Badr, the reference in the verse may be particularly to that battle (8:19). According to some commentators of the Quran, the next three verses also refer to it.
d
86:16-17.
3959
Important Words:
کید (a plot) is inf. noun from کاد i.e. he contrived, devised or plotted a thing whether right or wrong. They say کادہ i.e. he deceived him, beguiled or circumvented him; he taught him how to deceive or cheat; he fought him. کید means, deceit, cunning, stratagem; war (Lane & Aqrab).
Commentary:
The verse means that disbelievers are hatching plots against Islam but their plots will recoil on their own heads. The word کید meaning war, as it has been used in the Quran about the Battle of Badr, the reference in the verse may be particularly to that battle (8:19). According to some commentators of the Quran, the next three verses also refer to it.
أَمْ لَهُمْ إِلَٰهٌ غَيْرُ ٱللَّهِ ۚ سُبْحَٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ
Commentary:
In the preceding verse disbelievers were warned that they themselves would fall victims to the plots they were hatching against Islam. In this verse they are told that when the Day of Decision arrives, their false gods would not be able to render them any help, nor would they be able to help themselves, that idolatry would disappear from Arabia and the country would resound with Divine alleluias.
3960
Commentary:
In the preceding verse disbelievers were warned that they themselves would fall victims to the plots they were hatching against Islam. In this verse they are told that when the Day of Decision arrives, their false gods would not be able to render them any help, nor would they be able to help themselves, that idolatry would disappear from Arabia and the country would resound with Divine alleluias.
وَإِن يَرَوْا۟ كِسْفًا مِّنَ ٱلسَّمَآءِ سَاقِطًا يَقُولُوا۟ سَحَابٌ مَّرْكُومٌ
Such is the state of utter heedlessness and false sense of security of disbelievers that they do not benefit by the timely Divine warning, so much so that even if they see a piece of the sky actually falling down upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled up clouds.'
46:25.
Commentary:
In the two previous verses disbelievers were warned that Divine punishment was about to overtake them. But such is their state of utter heedlessness and false sense of security (says the verse) that they do not benefit by the timely Divine warning, so that even if they see a piece of the sky actually falling upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled-up clouds.' The disbelievers go so far as to challenge the Prophet to "cause a portion of the sky to fall upon us if thou art truthful" (26:188).
a
46:25.
3961
Commentary:
In the two previous verses disbelievers were warned that Divine punishment was about to overtake them. But such is their state of utter heedlessness and false sense of security (says the verse) that they do not benefit by the timely Divine warning, so that even if they see a piece of the sky actually falling upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled-up clouds.' The disbelievers go so far as to challenge the Prophet to "cause a portion of the sky to fall upon us if thou art truthful" (26:188).
2865
Such is the state of utter heedlessness and false sense of security of disbelievers that they do not benefit by the timely Divine warning, so much so that even if they see a piece of the sky actually falling down upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled up clouds.'
فَذَرْهُمْ حَتَّىٰ يُلَٰقُوا۟ يَوْمَهُمُ ٱلَّذِى فِيهِ يُصْعَقُونَ
23:55; 52:46; 70:43.
Commentary:
The words 'that day of theirs' have been taken to refer to the Day of Badr. On that day a well-equipped Quraish army received a crushing defeat at the hands of a small, ill-armed and ill-equipped band of Muslims. The defeat came as a veritable bolt from the blue for the Quraish. The verse may equally refer to the day of the Fall of Mecca when the Quraish were completely unnerved at seeing the Muslim army of ten thousand strong at the very gates of the city.
b
23:55; 52:46; 70:43.
3962
Commentary:
The words 'that day of theirs' have been taken to refer to the Day of Badr. On that day a well-equipped Quraish army received a crushing defeat at the hands of a small, ill-armed and ill-equipped band of Muslims. The defeat came as a veritable bolt from the blue for the Quraish. The verse may equally refer to the day of the Fall of Mecca when the Quraish were completely unnerved at seeing the Muslim army of ten thousand strong at the very gates of the city.
يَوْمَ لَا يُغْنِى عَنْهُمْ كَيْدُهُمْ شَيْـًٔا وَلَا هُمْ يُنصَرُونَ
وَإِنَّ لِلَّذِينَ ظَلَمُوا۟ عَذَابًا دُونَ ذَٰلِكَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
Dun means, before and behind in respect of place or time; nearby; present with; other; besides (Lane).
32:22.
Important Words:
دون (besides) among other things means, before and behind in respect of place or time; at, near, nearby; with or present with; other than, beside or besides (Lane & Aqrab).
Commentary:
If یوم (day) in the preceding verse be taken to refer to the Day of Badr, the expression دون ذالک would signify the Divine punishment that overtook the Meccan disbelievers in the form of the destructive "seven year famine," etc. But if یوم refers to the Day of Judgement, the expression would mean the punishments that come upon disbelievers in this life.
c
32:22.
3963
Important Words:
دون (besides) among other things means, before and behind in respect of place or time; at, near, nearby; with or present with; other than, beside or besides (Lane & Aqrab).
Commentary:
If یوم (day) in the preceding verse be taken to refer to the Day of Badr, the expression دون ذالک would signify the Divine punishment that overtook the Meccan disbelievers in the form of the destructive "seven year famine," etc. But if یوم refers to the Day of Judgement, the expression would mean the punishments that come upon disbelievers in this life.
2866
Dun means, before and behind in respect of place or time; nearby; present with; other; besides (Lane).
وَٱصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ
5:68.
Commentary:
'The judgement of thy Lord' may signify the punishment that was soon to overtake disbelievers, and the words ‘thou art before Our eyes’ mean that the Holy Prophet was under Divine protection and plotting of the enemies could do him no harm. The reference is to the promise of protection given to him in the words: "And Allah will protect thee from men"(5:68).
a
5:68.
3964
Commentary:
'The judgement of thy Lord' may signify the punishment that was soon to overtake disbelievers, and the words ‘thou art before Our eyes’ mean that the Holy Prophet was under Divine protection and plotting of the enemies could do him no harm. The reference is to the promise of protection given to him in the words: "And Allah will protect thee from men"(5:68).
a
73:3-5.
2867
Under Our protection (5:68).
وَمِنَ ٱلَّيْلِ فَسَبِّحْهُ وَإِدْبَٰرَ ٱلنُّجُومِ
73:3-5; 76:27.
76:27.
17:80; 50:41; 73:3-5; 76:27.
a
73:3-5; 76:27.
b
17:80; 50:41; 73:3-5; 76:27.
b
76:27.