Topic: Rests With Allah Alone
View Aspects
قُلْ إِنِّى عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَكَذَّبْتُم بِهِۦ ۚ مَا عِندِى مَا تَسْتَعْجِلُونَ بِهِۦٓ ۚ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۖ يَقُصُّ ٱلْحَقَّ ۖ وَهُوَ خَيْرُ ٱلْفَٰصِلِينَ
11:64; 12:109.
12:41, 68.
Commentary:
The verse calls upon the Holy Prophet to say to disbelievers what may be expressed as follows: "You are perversely sticking to your errors while I have clear evidence with me. You say, 'If we are in error, why does not God visit us with punishment?’ You must remember that it does not lie in my power to bring down punishment. It is God alone Who sends down punishment on whomsoever and at whatever time He wills and He is the Best of judges. He will justly decide the matter between you and me."
b
11:64; 12:109.
c
12:41, 68.
a
11:64; 12:109.
b
12:41, 68.
803
Commentary:
The verse calls upon the Holy Prophet to say to disbelievers what may be expressed as follows: "You are perversely sticking to your errors while I have clear evidence with me. You say, 'If we are in error, why does not God visit us with punishment?’ You must remember that it does not lie in my power to bring down punishment. It is God alone Who sends down punishment on whomsoever and at whatever time He wills and He is the Best of judges. He will justly decide the matter between you and me."
a
11:64; 12:109.
b
12:41, 68.
ثُمَّ رُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ ۚ أَلَا لَهُ ٱلْحُكْمُ وَهُوَ أَسْرَعُ ٱلْحَٰسِبِينَ
Commentary:
The reader should note that when speaking of death, the Quran uses the expression "When death comes to anyone of you" (see the preceding verse which uses the singular number), while in the present verse it refers to the Resurrection of all men together by saying, "Then are they returned to Allah." This is because whereas death comes to men individually and not to all men together, the Resurrection of mankind will be simultaneous and universal.
808
Commentary:
The reader should note that when speaking of death, the Quran uses the expression "When death comes to anyone of you" (see the preceding verse which uses the singular number), while in the present verse it refers to the Resurrection of all men together by saying, "Then are they returned to Allah." This is because whereas death comes to men individually and not to all men together, the Resurrection of mankind will be simultaneous and universal.
أَفَغَيْرَ ٱللَّهِ أَبْتَغِى حَكَمًا وَهُوَ ٱلَّذِىٓ أَنزَلَ إِلَيْكُمُ ٱلْكِتَٰبَ مُفَصَّلًا ۚ وَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْلَمُونَ أَنَّهُۥ مُنَزَّلٌ مِّن رَّبِّكَ بِٱلْحَقِّ ۖ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ
7:53; 12:112; 16:90.
2:147; 6:21.
The "Book" may also refer to the Qur’an; for not only the previous Divine Scriptures but also the Qur’an itself bears testimony to the truth of the Holy Prophet. It contains teachings which, though they run counter to current views and beliefs, yet fair-minded people to whom these teachings are rehearsed and explained feel constrained to acknowledge their reasonableness.
7:53; 12:112; 16:90.
2:147; 6:21.
Commentary:
The words, Shall I seek for judge other than Allah, illustrate how wicked leaders bring forward gilded speech and fallacious reasoning against the Prophets. They try to turn away the attention of men from the revealed Scriptures which bear testimony to the truth of a Prophet and bring forward doubtful traditions and quotations from religious writings of human authors in support of their false notions. Or, as sometimes happens, they propose the names of certain persons to act as judges and to give their verdict after hearing the arguments of both sides. As the Prophets of God have to expose the errors of all parties, therefore, wicked leaders are sure that the judges, influenced by the general opposition to the Prophets, will give their verdict against them. So the Quran makes the Holy Prophet emphatically declare, Shall I seek for judge other than Allah? i.e. in religious matters none beside Allah can be taken as judge. The writings of theologians cannot make us dispense with the revealed Word of God, nor can any human being act as judge in matters pertaining to faith. Allah alone can act as judge and His word alone can guide to the truth.
Now the question arises, How does Allah or His word act as judge? The question is answered by the verse in the words: And those to whom We gave the Book know that it has been sent down from thy Lord with truth. This means that the Quran has come in accordance with, and in fulfilment of the prophecies contained in the previous Scriptures and, as none knows the secrets of the future save God, so the Quran must be accepted as proceeding from Him. The previous Scriptures contain clear prophecies concerning the Holy Prophet and these prophecies bear testimony to his truth and the truth of the Quran; hence, those who have been given a knowledge of the Book and consequently of the prophecies contained therein should know that the Holy Prophet of Islam is a true Prophet and that the revelation that has been sent down to him is a true revelation. It is thus that God acts as judge.
The word "Book" in the clause, those to whom We gave the Book, may also refer to the Quran; for not only the previous Word of God, but also the Quran itself, bears testimony to the Holy Prophet. The Quran contains teachings which run counter to the views and beliefs current among the nations of the world; yet every opponent before whom these teachings are rehearsed and explained is compelled to acknowledge their great reasonableness and superiority. Again, not only were these teachings accepted by thousands in the lifetime of the Holy Prophet but those who believed in them were so convinced of their truth that they were prepared to lay down their lives rather than give up these teachings. So the very lives of the Companions of the Holy Prophet bore witness to the truth of the Quran. A Book which is possessed of such spiritual power cannot be rejected as false.
The last words of the verse, i.e. be thou not of those who doubt, refer to the reader, and not to the Holy Prophet. When the previous Scriptures as well as the Quran bear unmistakable testimony to the truth of the Holy Prophet and of the revelation that has been sent down to him, then no one is justified in entertaining doubt concerning them.
a
7:53; 12:112; 16:90.
b
2:148; 6:21.
a
7:53; 12:112; 16:90.
b
2:147; 6:21.
856
Commentary:
The words, Shall I seek for judge other than Allah, illustrate how wicked leaders bring forward gilded speech and fallacious reasoning against the Prophets. They try to turn away the attention of men from the revealed Scriptures which bear testimony to the truth of a Prophet and bring forward doubtful traditions and quotations from religious writings of human authors in support of their false notions. Or, as sometimes happens, they propose the names of certain persons to act as judges and to give their verdict after hearing the arguments of both sides. As the Prophets of God have to expose the errors of all parties, therefore, wicked leaders are sure that the judges, influenced by the general opposition to the Prophets, will give their verdict against them. So the Quran makes the Holy Prophet emphatically declare, Shall I seek for judge other than Allah? i.e. in religious matters none beside Allah can be taken as judge. The writings of theologians cannot make us dispense with the revealed Word of God, nor can any human being act as judge in matters pertaining to faith. Allah alone can act as judge and His word alone can guide to the truth.
Now the question arises, How does Allah or His word act as judge? The question is answered by the verse in the words: And those to whom We gave the Book know that it has been sent down from thy Lord with truth. This means that the Quran has come in accordance with, and in fulfilment of the prophecies contained in the previous Scriptures and, as none knows the secrets of the future save God, so the Quran must be accepted as proceeding from Him. The previous Scriptures contain clear prophecies concerning the Holy Prophet and these prophecies bear testimony to his truth and the truth of the Quran; hence, those who have been given a knowledge of the Book and consequently of the prophecies contained therein should know that the Holy Prophet of Islam is a true Prophet and that the revelation that has been sent down to him is a true revelation. It is thus that God acts as judge.
The word "Book" in the clause, those to whom We gave the Book, may also refer to the Quran; for not only the previous Word of God, but also the Quran itself, bears testimony to the Holy Prophet. The Quran contains teachings which run counter to the views and beliefs current among the nations of the world; yet every opponent before whom these teachings are rehearsed and explained is compelled to acknowledge their great reasonableness and superiority. Again, not only were these teachings accepted by thousands in the lifetime of the Holy Prophet but those who believed in them were so convinced of their truth that they were prepared to lay down their lives rather than give up these teachings. So the very lives of the Companions of the Holy Prophet bore witness to the truth of the Quran. A Book which is possessed of such spiritual power cannot be rejected as false.
The last words of the verse, i.e. be thou not of those who doubt, refer to the reader, and not to the Holy Prophet. When the previous Scriptures as well as the Quran bear unmistakable testimony to the truth of the Holy Prophet and of the revelation that has been sent down to him, then no one is justified in entertaining doubt concerning them.
a
7:53; 12:112; 16:90.
b
2:147; 6:21.
901
The "Book" may also refer to the Qur’an; for not only the previous Divine Scriptures but also the Qur’an itself bears testimony to the truth of the Holy Prophet. It contains teachings which, though they run counter to current views and beliefs, yet fair-minded people to whom these teachings are rehearsed and explained feel constrained to acknowledge their reasonableness.
مَا تَعْبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسْمَآءً سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ ۚ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
30:31; 98:6.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
30:31; 98:6.
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
1544
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
30:31; 98:6.
b
7:72; 53:24.
c
6:58; 12:68.
d
2:84; 17:24; 41:15.
وَقَالَ يَٰبَنِىَّ لَا تَدْخُلُوا۟ مِنۢ بَابٍ وَٰحِدٍ وَٱدْخُلُوا۟ مِنْ أَبْوَٰبٍ مُّتَفَرِّقَةٍ ۖ وَمَآ أُغْنِى عَنكُم مِّنَ ٱللَّهِ مِن شَىْءٍ ۖ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ ٱلْمُتَوَكِّلُونَ
11:57, 89; 14:12.
مفسر کہتے ہیں کہ نظر لگنے سے بچانے کے لئے ایسا حکم دیا گیا۔ مگر اصل بات یہ معلوم ہوتی ہے کہ سارے قصے کو سن کر حضرت یعقوب علیہ السلام کو یقین ہو گیا تھا‘جیسا کہ آیت کے اگلے حصے میں ہے‘ کہ غلّہ تقسیم کرنے والا یوسفؑ ہے۔ ورنہ فرعون کے کسی وزیر کو کیا ضرورت تھی کہ وہ یوسفؑ کے بھائی کے لانے پر زور دیتا۔ پس حضرت یعقوبؑ نے چاہا کہ سب بھائی الگ الگ دروازوں سے شہر میں جائیں تا شاہی سپاہی یامین کو دوسرے بھائیوں سے پہلے یوسف سے ملوادیں اور دونوں بھائی ایک دوسرے سے حالات سن لیں۔
11:57, 89; 14:12.
11:57, 89; 14:12.
Commentary:
As Joseph’s brothers had told Jacob that they were suspected of being spies in Egypt, so, in order not to excite or strengthen a similar suspicion, Jacob advised them to enter the town separately and not in a body. The advice may be taken as hinting that Jacob had possibly been told by Divine revelation that Joseph was alive in Egypt and therefore he asked them to enter the town singly so that Joseph might have an opportunity to meet and talk to Benjamin in private.
For the meaning of the term توکل (trust in God) see 3:123.
a
11:57, 89; 14:12.
3
مفسر کہتے ہیں کہ نظر لگنے سے بچانے کے لئے ایسا حکم دیا گیا۔ مگر اصل بات یہ معلوم ہوتی ہے کہ سارے قصے کو سن کر حضرت یعقوب علیہ السلام کو یقین ہو گیا تھا‘جیسا کہ آیت کے اگلے حصے میں ہے‘ کہ غلّہ تقسیم کرنے والا یوسفؑ ہے۔ ورنہ فرعون کے کسی وزیر کو کیا ضرورت تھی کہ وہ یوسفؑ کے بھائی کے لانے پر زور دیتا۔ پس حضرت یعقوبؑ نے چاہا کہ سب بھائی الگ الگ دروازوں سے شہر میں جائیں تا شاہی سپاہی یامین کو دوسرے بھائیوں سے پہلے یوسف سے ملوادیں اور دونوں بھائی ایک دوسرے سے حالات سن لیں۔
a
11:57, 89; 14:12.
1569
Commentary:
As Joseph’s brothers had told Jacob that they were suspected of being spies in Egypt, so, in order not to excite or strengthen a similar suspicion, Jacob advised them to enter the town separately and not in a body. The advice may be taken as hinting that Jacob had possibly been told by Divine revelation that Joseph was alive in Egypt and therefore he asked them to enter the town singly so that Joseph might have an opportunity to meet and talk to Benjamin in private.
For the meaning of the term توکل (trust in God) see 3:123.
a
11:57, 89; 14:12.
قُلِ ٱللَّهُ أَعْلَمُ بِمَا لَبِثُوا۟ ۖ لَهُۥ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ أَبْصِرْ بِهِۦ وَأَسْمِعْ ۚ مَا لَهُم مِّن دُونِهِۦ مِن وَلِىٍّ وَلَا يُشْرِكُ فِى حُكْمِهِۦٓ أَحَدًا
11:124; 16:78; 35:39.
19:39; 29:46.
The early Christians were persecuted in many lands and at different times, e.g. in Rome, Alexandria, etc. They were compelled to seek refuge in caves and catacombs at different times and for different periods. Their stay in the catacombs was not a single, uninterrupted episode. The exact length of the total period of such stay is known only to Allah.
The words also mean: 'Clear is His Sight and keen His Hearing' or 'He sees all and hears all.'
11:124; 16:78; 35:39.
19:39.
Commentary:
The words, Say, Allah knows best how long they tarried, purport to say that histories written by Christian writers assign 337 years as the period of the persecution of early Christians and therefore seem to contradict the Quranic statement that this period was 309 years. But this calculation as shown in the previous verse is at fault because the Quran is the revealed word of God and God cannot err in His calculations. Later research into old historical records as explained elsewhere has also supported the Quran. The present verse does not contradict the words, And they stayed in their Cave three hundred years and added nine more (v. 26). These words do not refer to the popular view about the period for which early Christians took refuge in caves but are God’s own words. So the expression, Allah knows best how long they tarried, not only does not contradict but actually supports and corroborates these words.
The words, How Seeing is He! and how Hearing, lend further support to the view that Christian chronologists have erred in fixing the present date of Jesus’ birth and his Crucifixion and that the Quranic statement with regard to the period for which اصحاب الکھف (Dwellers of the Cave) remained hidden in caves is correct.
b
11:124; 16:78; 35:39.
c
19:39; 29:46.
757
早期基督教徒在许多国家和不同时期受迫害, 例如在罗马、亚历山大里亚等等。他们在不同时期被迫避难在山洞或地下墓穴中, 其时期不同而居住时间长短也不同。他们住在墓穴中并不是一种简单而顺利的情节。这种呆在墓穴中总的时期的确切年数, 只有安拉知道。
a
11:124; 16:78; 35:39.
b
19:39.
2067
Commentary:
The words, Say, Allah knows best how long they tarried, purport to say that histories written by Christian writers assign 337 years as the period of the persecution of early Christians and therefore seem to contradict the Quranic statement that this period was 309 years. But this calculation as shown in the previous verse is at fault because the Quran is the revealed word of God and God cannot err in His calculations. Later research into old historical records as explained elsewhere has also supported the Quran. The present verse does not contradict the words, And they stayed in their Cave three hundred years and added nine more (v. 26). These words do not refer to the popular view about the period for which early Christians took refuge in caves but are God’s own words. So the expression, Allah knows best how long they tarried, not only does not contradict but actually supports and corroborates these words.
The words, How Seeing is He! and how Hearing, lend further support to the view that Christian chronologists have erred in fixing the present date of Jesus’ birth and his Crucifixion and that the Quranic statement with regard to the period for which اصحاب الکھف (Dwellers of the Cave) remained hidden in caves is correct.
a
11:124; 16:78; 35:39.
b
19:39; 29:46.
1687
The early Christians were persecuted in many lands and at different times, e.g. in Rome, Alexandria, etc. They were compelled to seek refuge in caves and catacombs at different times and for different periods. Their stay in the catacombs was not a single, uninterrupted episode. The exact length of the total period of such stay is known only to Allah.
1687A
The words also mean: 'Clear is His Sight and keen His Hearing' or 'He sees all and hears all.'