Verses about Guardian (Wakil) / Holy Prophet(sa) Not Over Them - inQuran Topics

English - Hazrat Molavi Sher Ali ^ra

They imagine that thou art now perhaps going to abandon part of that which has been revealed to thee; and thy bosom is becoming straitened thereby because they say, ‘Wherefore has not a treasure been sent down to him or an angel come with him?’ Verily, thou art only a Warner, and Allah is Guardian over all things.

اردو ترجمہ مرزا طاہر احمد خلیفة المسیح الرابعؒ

پس کیا (کسی طرح بھی) تیرے لئے ممکن ہے کہ اس وحی میں سے جو تیری طرف کی جاتی ہے کچھ ترک کر دے، کیونکہ تیرا سینہ اِس سے سخت تنگ ہوتا ہے کہ وہ کہتے ہیں کہ کیوں نہ اس کے ساتھ کوئی خزانہ اتارا گیا یا اس کے ہمراہ کوئی فرشتہ آیا۔ تُو محض ایک ڈرانے والا ہے اور اللہ ہر چیز پر نگران ہے۔

French

Ils s’imaginent que tu vas peut-être abandonner maintenant une partie de ce qui t’a été révélé ; et ta poitrine se serre à cause de cela et parce qu’ils disent : « Pourquoi un trésor n’est-il pas descendu pour lui ou un ange venu à lui ? » En vérité tu n’es qu’un Avertisseur et Allāh est Gardien de toutes choses.

German

(Sie wähnen) du werdest nun vielleicht einen Teil von dem aufgeben, was dir offenbart ward; und deine Brust wird davon beengt, dass sie sagen: "Warum ist nicht ein Schatz zu ihm niedergesandt worden oder ein Engel mit ihm gekommen?" Du aber bist nur ein Warner und Allah ist Hüter über alle Dinge.

Chinese

[d]或许 (不信者希望) 你会 (被说服) 放弃你受降赐的一部分启示, (但这是绝不可能的。) 而且 (他们也希望) 你的心胸由于他们这样说而会感到痛苦: [e]“为什么没有宝藏降给他, 或者天使来临他?” [f]你只是一位警告者, 而安拉是每一事物的监护者。

Italian

Loro si immaginano che tu forse stia per abbandonare parte di quello che ti è stato rivelato. E ti si stringe il cuore poiché dicono: «Perché non gli fu mandato dall'alto un tesoro, o un angelo che venisse con lui?» In verità, tu sei solo un ammonitore, e Allah è il Custode di tutte le cose.

Spanish

Se imaginan que tal vez vayas a abandonar ahora parte de lo que te ha sido revelado; y que tu pecho se va a estrechar por ello, porque dicen: “¿Por qué no se le ha enviado un tesoro desde lo alto o ha venido con él un ángel?”. En verdad, tú sólo eres un Amonestador, y Al-lah es el Guardián de todas las cosas.

اردو تفسیرِ صغیر

پس شاید[1] (کفار تجھ سے یہ توقع رکھتے ہیں کہ) تو اس (کلام) کا جو تجھ پر وحی کیا جاتا ہے کچھ حصہ (لوگوں کو پہنچانے کی بجائے) چھوڑ دینے پر تیار ہو جائے (مگر ایسا کبھی نہیں ہو سکتا) اور (وہ یہ بھی توقع کر رہے ہیں کہ) ان کے اس اعتراض کی وجہ سے کہ اس پر کیوں کوئی خزانہ نہیں اترا یا اس پر کوئی فرشتہ نہیں آیا تیرا دل تنگ ہو جائے تو صرف (ہوشیار اور) آگاہ کرنے والا ہے اور اللہ ہر بات کا کارساز ہے۔

English - Short Commentary Translation

[e]Perchance[1301] the disbelievers vainly hope that thou mayest be persuaded to abandon part of that which has been revealed to thee; and thy bosom may become straitened thereby, because they say, [a]‘Wherefore has not a treasure been sent down to him or an angel come with him?’[1302] [b]Verily, thou art only a Warner, and Allah is Guardian over all things.

English - Five Volume Translation

[a]They imagine that thou art now perhaps going to abandon part of that which has been revealed to thee; and thy bosom is becoming straitened thereby because they say, [b]‘Wherefore has not a treasure been sent down to him or an angel come with him?’ [c]Verily, thou art only a Warner, and Allah is Guardian over all things.[1394]

17:74.

17:94; 25:9.

13:8.

Important Words:

فلعلك (thou art now perhaps). The word لعل is used to denote either a state of hope or of fear, whether that state pertains to the speaker or to the addressee or to someone else. In the Quranic expression فلعلك تارك بعض مایوحی الیك (thou art now perhaps going to abandon part of that which has been revealed to thee) the word لعل has been used to signify that "the people imagine that thou art now perhaps going to abandon, etc." (Mufradat). See also 2:22.

کنز (treasure) is the noun-infinitive from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he collected the property and treasured it, or he hoarded it or stored it in secret. کنز الرمح means, he stuck or fixed the spear in the ground. کنز التمر means, he stored or packed up the dates (in the receptacle). کنز (kanz) means, treasure; property buried in the earth; any property whereof the portion that should be given in alms is not given; property that is preserved in a receptacle; anything abundant and collected together; gold and silver; a treasure of knowledge or science; that in which property is preserved or that in which property is buried or hoarded in secret (Lane & Aqrab).

Commentary:

It is a peculiarity of Quranic diction that sometimes it omits to give the question and only gives the answer, the question being implied in the answer itself. The present verse constitutes an example of this style. In the previous verse believers were promised forgiveness and a great reward. Thereupon disbelievers asked the Holy Prophet in a jeering and ironical manner, "You say your followers will get a great reward and their sins will be forgiven. We know nothing about the forgiveness of their sins. But where is the promised reward of which we do not see the slightest sign? You do not have even the money which you need so badly, nor do the angels descend from heaven to help you." The Quran turns the tables upon the disbelievers and answers their irony, with an irony, saying, "How weighty indeed is the objection of these people and perhaps, o Prophet, from fear of being unable to answer it, you would hide a part of Our revelation which contains prophecies regarding the prosperity and triumph of Islam!" meaning that such a thing can never be.

The verse is capable of another interpretation also. In this case the word لعل would be taken to refer to the hope of disbelievers that the Holy Prophet may, out of fear of their objections, suppress part of the Divine revelation. The verse declares such hopes to be vain and futile, for the Holy Prophet was "only a warner," and the function and duty of a warner is only to issue the warning and deliver his message faithfully; he has no right to suppress any portion of the message. Again, by using the words "only a Warner" the verse also hints that the Holy Prophet did not claim to be God so that the treasures of the earth might be under his control; he was only a human being. If it be said here that believers who were promised "a great reward" (see the preceding verse) were also human beings like the Holy Prophet, it should be remembered that they were promised the reward not immediately but after they had established their title to it by displaying patience and steadfastness under trials and hardships for a considerable time. So disbelievers could demand from the Holy Prophet clear and palpable signs of the prosperity promised to him only when the promised time had come and not earlier. To come attended with power and glory in the very beginning is a sign of personal authority which belongs to God alone and not to any human being."

The words, Allah is Guardian over all things, are intended to point to the fact that all these promises will certainly come to pass. The Holy Prophet will assuredly get both مغفرة (lit. covering up) and a great reward, and the angels of God will undoubtedly descend to bring his work to completion and make null and void the machinations of his enemies. Not only will he himself be favoured with a great reward, but his followers and disciples also would become rulers and kings. Any fair-minded and impartial person can see that both these promises were literally fulfilled.

Some hostile critics of Islam have pretended to infer from this verse that the Holy Prophet was actually prepared to abandon a portion of the Quran out of fear of the objections of his opponents. But the context spurns this baseless interpretation. Can any reasonable person imagine that the demand for the descent of helping angels or for the possession of a treasure was such that, on account of it, the Holy Prophet should, in any way, have become prepared to suppress part of Divine revelation, or that he was unaware of the fact that he was only a warner whose duty was to deliver the Message, whatever it might be? Again, did he not know that God had clearly spoken to him saying He Himself was "Guardian over all things"? So the words, thou art now perhaps going to abandon part of that which has been revealed to thee, contain only a vain hope on the part of the disbelievers that the Prophet might give up part of his revelation; they do not at all find any intention or readiness on his part to do so. Do not these critics know that when at Mecca a deputation of the Quraish waited on the Holy Prophet and asked him to give up preaching against their idols and threatened to crush him and his tribe in case he refused to do so, the prompt answer he gave was that even if they put the sun on his right and the moon on his left he would not swerve a hair’s breadth from the teachings which God had given him? Could he, whom the threats or cajolery of the Quraish at a time when he was extremely weak could not induce to give up his preaching, have become so unnerved by these silly objections as to become ready to conceal a part of the DivineWord?

The verse that follows also gives the lie to such an inference, for it contains a challenge to the world to produce ten Surahs like any ten Surahs of the Quran. If there had been any doubt in the Prophet’s mind concerning any portion of the Quran, could that very portion possibly have been followed by a challenge like this? This challenge shows that he believed in the truth of every word of the Quran with a conviction firm as a rock.

اردو ترجمہ مودودی

تو اے پیغمبرؐ! کہیں ایسا نہ ہو کہ تم اُن چیزوں میں سے کسی چیز کو (بیان کر نے سے) چھوڑ دو جو تمہاری طرف وحی کی جا رہی ہیں اور اِس بات پر دل تنگ ہو کہ وہ کہیں گے "اس شخص پر کوئی خزانہ کیوں نہ اتارا گیا" یا یہ کہ "اس کے ساتھ کوئی فرشتہ کیوں نہ آیا" تم تو محض خبردار کرنے والے ہو، آگے ہر چیز کا حوالہ دار اللہ ہے

English - Sahih

Then would you possibly leave [out] some of what is revealed to you, or is your breast constrained by it because they say, "Why has there not been sent down to him a treasure or come with him an angel?" But you are only a warner. And Allah is Disposer of all things.

اردو ترجمہ احمد علی

پھر شاید آپ اس میں سے کچھ چھوڑ بیٹھیں گے جو آپ کی طرف وحی کیا گیا ہے اور ان کے اس کہنے سے آپ کا دل تنگ ہوگا کہ اس پر کوئی خزانہ کیوں نہ اتر آیا یا اس کے ساتھ کوئی فرشتہ کیوں نہ آیا آپ تو محض ڈرانے والے ہیں اور الله ہر چیز کا ذمہ دار ہے

English - Talal Itani

Then possibly you (may) give up a part (of) what is revealed to you and straitened by it your breast because they say, "Why not is sent down for him a treasure or has come with him an Angel?" Only you (are) a warner. And Allah (is) on every thing a Guardian.

Chinese Commentary ^*

Cross Refs:

d

17:74.

e

17:94; 25:9.

f

13:8.

اردہ تفصیرِ صغیر نوٹس ^*

1

قرآن مجید میں لَعَلَّ کا لفظ ہے اور لغت نے لَعَلَّ کے یہ معنے دئے ہیں کہ متکلم اپنے مقابل کے متعلق دلی خواہش کے اظہار کے لئے کبھی یہ لفظ استعمال کرتا ہے۔ اس لئے ہم نے یہ ترجمہ کیا ہے کہ شاید کفار تجھ سے اب یہ توقع رکھتے ہیں کہ تو قرآن کا کچھ حصہ چُھپا دے جو توقع صرف ان کا وہم ہے عملاً ناممکن ہے۔

English - Arberry

Perchance thou art leaving part of what is revealed to thee, and thy breast is straitened by it, because they say, 'Why has a treasure not been sent down upon him, or an angel not come with him?' Thou art only a warner; and God is a Guardian over everything.

English - Maududi

(O Messenger!) Let it not happen that you omit (to expound) a portion of what was revealed to you. And do not be distressed that they will say: 'Why was a treasure not bestowed upon him?' or 'Why did no angel accompany him?' For you are merely a warner, whereas Allah has control over everything.

English - Ahmed Ali

You may haply omit some of what has been revealed to you, and may be disheartened because they say: "Why was no treasure sent down to him, or an angel accompanied him?" Yet you have been sent to warn alone, for God takes care of everything.

English - Yusuf Ali

Perchance thou mayest (feel the inclination) to give up a part of what is revealed unto thee, and thy heart feeleth straitened lest they say, "Why is not a treasure sent down unto him, or why does not an angel come down with him?" But thou art there only to warn! It is Allah that arrangeth all affairs!

English - Five Volume Commentary ^*

Cross Refs:

a

17:74.

b

17:94; 25:9.

c

13:8.

1394

Important Words:

فلعلك (thou art now perhaps). The word لعل is used to denote either a state of hope or of fear, whether that state pertains to the speaker or to the addressee or to someone else. In the Quranic expression فلعلك تارك بعض مایوحی الیك (thou art now perhaps going to abandon part of that which has been revealed to thee) the word لعل has been used to signify that "the people imagine that thou art now perhaps going to abandon, etc." (Mufradat). See also 2:22.

کنز (treasure) is the noun-infinitive from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he collected the property and treasured it, or he hoarded it or stored it in secret. کنز الرمح means, he stuck or fixed the spear in the ground. کنز التمر means, he stored or packed up the dates (in the receptacle). کنز (kanz) means, treasure; property buried in the earth; any property whereof the portion that should be given in alms is not given; property that is preserved in a receptacle; anything abundant and collected together; gold and silver; a treasure of knowledge or science; that in which property is preserved or that in which property is buried or hoarded in secret (Lane & Aqrab).

Commentary:

It is a peculiarity of Quranic diction that sometimes it omits to give the question and only gives the answer, the question being implied in the answer itself. The present verse constitutes an example of this style. In the previous verse believers were promised forgiveness and a great reward. Thereupon disbelievers asked the Holy Prophet in a jeering and ironical manner, "You say your followers will get a great reward and their sins will be forgiven. We know nothing about the forgiveness of their sins. But where is the promised reward of which we do not see the slightest sign? You do not have even the money which you need so badly, nor do the angels descend from heaven to help you." The Quran turns the tables upon the disbelievers and answers their irony, with an irony, saying, "How weighty indeed is the objection of these people and perhaps, o Prophet, from fear of being unable to answer it, you would hide a part of Our revelation which contains prophecies regarding the prosperity and triumph of Islam!" meaning that such a thing can never be.

The verse is capable of another interpretation also. In this case the word لعل would be taken to refer to the hope of disbelievers that the Holy Prophet may, out of fear of their objections, suppress part of the Divine revelation. The verse declares such hopes to be vain and futile, for the Holy Prophet was "only a warner," and the function and duty of a warner is only to issue the warning and deliver his message faithfully; he has no right to suppress any portion of the message. Again, by using the words "only a Warner" the verse also hints that the Holy Prophet did not claim to be God so that the treasures of the earth might be under his control; he was only a human being. If it be said here that believers who were promised "a great reward" (see the preceding verse) were also human beings like the Holy Prophet, it should be remembered that they were promised the reward not immediately but after they had established their title to it by displaying patience and steadfastness under trials and hardships for a considerable time. So disbelievers could demand from the Holy Prophet clear and palpable signs of the prosperity promised to him only when the promised time had come and not earlier. To come attended with power and glory in the very beginning is a sign of personal authority which belongs to God alone and not to any human being."

The words, Allah is Guardian over all things, are intended to point to the fact that all these promises will certainly come to pass. The Holy Prophet will assuredly get both مغفرة (lit. covering up) and a great reward, and the angels of God will undoubtedly descend to bring his work to completion and make null and void the machinations of his enemies. Not only will he himself be favoured with a great reward, but his followers and disciples also would become rulers and kings. Any fair-minded and impartial person can see that both these promises were literally fulfilled.

Some hostile critics of Islam have pretended to infer from this verse that the Holy Prophet was actually prepared to abandon a portion of the Quran out of fear of the objections of his opponents. But the context spurns this baseless interpretation. Can any reasonable person imagine that the demand for the descent of helping angels or for the possession of a treasure was such that, on account of it, the Holy Prophet should, in any way, have become prepared to suppress part of Divine revelation, or that he was unaware of the fact that he was only a warner whose duty was to deliver the Message, whatever it might be? Again, did he not know that God had clearly spoken to him saying He Himself was "Guardian over all things"? So the words, thou art now perhaps going to abandon part of that which has been revealed to thee, contain only a vain hope on the part of the disbelievers that the Prophet might give up part of his revelation; they do not at all find any intention or readiness on his part to do so. Do not these critics know that when at Mecca a deputation of the Quraish waited on the Holy Prophet and asked him to give up preaching against their idols and threatened to crush him and his tribe in case he refused to do so, the prompt answer he gave was that even if they put the sun on his right and the moon on his left he would not swerve a hair’s breadth from the teachings which God had given him? Could he, whom the threats or cajolery of the Quraish at a time when he was extremely weak could not induce to give up his preaching, have become so unnerved by these silly objections as to become ready to conceal a part of the DivineWord?

The verse that follows also gives the lie to such an inference, for it contains a challenge to the world to produce ten Surahs like any ten Surahs of the Quran. If there had been any doubt in the Prophet’s mind concerning any portion of the Quran, could that very portion possibly have been followed by a challenge like this? This challenge shows that he believed in the truth of every word of the Quran with a conviction firm as a rock.

English - Short Commentary Notes ^*

Cross Refs:

a

17:94; 25:9.

b

13:8.

e

17:74.

1301

The word, la‘alla, is used to denote either a state of hope or of fear, whether that state pertains to the speaker or to the addressee or to someone else.

1302

It is a peculiarity of the Quranic diction that sometimes it omits the question and only gives the answer, the question being implied in the answer itself. The present verse is an example of this peculiarity. In the preceding verse believers were promised forgiveness and a great reward. Thereupon disbelievers mockingly asked the Holy Prophet, 'Where is the promised reward of which we do not see the slightest sign? You do not have even the money which you need so badly, nor do the angels descend from heaven to help you.' The Qur’an turns the tables upon them and answers their irony with an irony, saying, 'Ah! How "weighty" is the objection of these people and perhaps, O Prophet, from fear of being unable to answer it, you would hide a part of Our revelation which contains prophecies regarding the prosperity and triumph of Islam! This is only their wishful thinking, their vain and futile hope. Such a thing can never happen.'

English - Pickthall

A likely thing, that thou wouldst forsake aught of that which hath been revealed unto thee, and that thy breast should be straitened for it, because they say: Why hath not a treasure been sent down for him, or an angel come with him? Thou art but a warner, and Allah is in charge of all things.

English - Muhammad Ali ^ra

Then, may it be that thou wilt give up part of what is revealed to thee and thy breast will be straitened by it, because they say: Why has not a treasure been sent down for him or an angel come with him? Thou art only a Wagner. And Allah is in charge of all things.

English - Sir Muhammad Zafrullah Khan ^ra

Perchance the disbelievers imagine that thou might be prevailed upon to give up a portion of that which has been revealed to thee: or that thou art distressed because they say: Wherefore has not a treasure been sent down to him or an angel come with him? Thou art but a Warner, and Allah is Guardian over all things.

Topic: Holy Prophet(sa) Not Over Them

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