Search Results for "تَأْتِيَنَا"

6:38; 20:134; 21:6; 43:54.

This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.

In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.

In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).

It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).

10:14, 15.

Commentary:

It appears from the Bible that, like the followers of other Prophets of God, the followers of Moses were made to bear additional burdens of which they complained to Moses (Exod. 5:21). To that complaint a reference is made in this verse.

The word "land" mentioned in the verse refer not to Egypt but to the Holy Land which had been promised to the Israelites and which they inherited in accordance with the promise. The word may also mean "the earth" generally.

Though primarily the address in the words, that He may then see how you act, is to the Israelites of the time of Moses, the words possess a much wider application. They apply with equal force to succeeding generations as well.

It is noteworthy that similar words have been used with regard to Muslims also (10:15) and, like the Israelites, they have been told that God would make them successors in the land and would bestow upon them Khilafat and dominion, and then He would see whether they acted righteously in the earth. This resemblance also shows that Muslim dispensation is a counterpart of the Mosaic dispensation and that a time was to come when Muslims also were to become corrupt like the Jews. It is to this tragic fact that a reference has been made in the prayer, "Make us not of those upon whom Thy wrath has descended" (see note on 1:7).

6:9; 11:13; 25:8.

Commentary:

In the previous Surahs and also in the beginning of the present Surah it has been claimed that the victory of Islam will be brought about through Divine revelation vouchsafed to the Holy Prophet. In answer to this claim, disbelievers dubbed the Holy Prophet a madman, tauntingly saying that, as he claimed that his revelations were brought to him by angels, the latter ought to have been visible to other men also. Since nobody ever saw these angels it was evident that he suffered from hallucinations and that his mind was affected.

10:62.

Commentary:

The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.

The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.