Topic: Sent Men As

16:44; 21:8.

Commentary:

It is clear from this verse that only men, not women, can become Prophets. In fact, men and women have their specific spheres of work, the office of prophethood being outside the sphere of women. All other spiritual favours and blessings, however, are as open to women as to men.

The verse also warns disbelievers that their present pomp and power should not deceive them into thinking that they will indefinitely continue to enjoy these things. The time was fast approaching when their power and glory would depart and the people would see the truth and accept Islam. Their days would end in adversity and degradation, unlike those of the believers, whose condition would continue to improve, though sincere believers always enjoy perfect peace of mind even in adversity.

14:12; 40:79.

Commentary:

Disbelievers objected that the Holy Prophet had come without any worldly resources. The verse under comment replies to this objection by stating that earlier Prophets were also without any worldly resources. They, like him, had their physical needs and requirements. They, too, had wives and children whom they had to support and look after and had their duties to perform. Yet in spite of all the impediments and obstacles in their way and in spite of their physical needs and requirements and of the absence of material resources, they succeeded and triumphed. So shall the Holy Prophet.

The verse also makes it clear that signs of punishment are certainly shown to disbelievers but not at the time and in the form in which they demand them. The form and time of signs are determined by God alone, for they are shown only "by the command of Allah."

It may be asked here what, if God raised Messengers for the reformation of man, prevented Him from delegating to these Messengers the power of punishment, particularly when He knew that Signs would be demanded of them by their opponents and also when even earthly governments invest their officials with certain magisterial powers? Again, if God had invested His Prophets with the power to punish the people, it would have at least this advantage that the people would have feared and respected them and dared not oppose them. The Quran answers this question in the words, For every term there is a divine decree, which means that, as it is God Who determines the nature and form of each punishment and the time of its occurrence and He alone, being All-Knowing, knows in what form and at what time the sending down of a certain punishment will prove beneficial to the people, the power of punishing cannot be delegated to any other person. For if that delegation can at all be fair and useful, it must be accompanied by the delegation of many other divine powers, which is simply unthinkable. The infliction of punishment, therefore, could not be entrusted to the Prophets or to anybody else.

12:110; 21:8.

Commentary:

Disbelievers laboured under the misconception that the Holy Prophet was an ordinary man like themselves, so there was little to fear from his rejection. The present verse warns them that all the previous Prophets were also ordinary mortals but they succeeded in their mission and their opponents met with complete discomfiture and destruction. So they too would invite their ruin if they rejected him.

The words, So ask those who possess the Reminder, contain a sound rebuke to the Meccan disbelievers. They took pride in the fact that they were the descendants of great Prophets, Abraham and Ishmael, and were well acquainted with their history. They are here told that they seem to have forgotten the history of their ancestors of whom they are so proud. They should consult some other people who happen to know and thus realize that it is not safe to defy God’s Prophets.

Taking ذکر in the sense to remember, the words اھل الذکر would mean, those who remember, and the expression, ask those who possess the Reminder, would mean that if the disbelievers of Mecca have forgotten the history of their forefathers they should learn it from Muslims who are اھل الذکر, i.e. who possess and remember that history. The taunt must have cut to the quick the Meccan idolaters who were so proud of their ancestry.

The words, نوحی الیھم (to whom We sent revelation), point out that the honour and greatness which the Prophets had acquired had their basis not in material resources or numbers, but were due to the revelations they received from God.

The verse also suggests an answer to the misgivings of disbelievers who asked how the Holy Prophet, a helpless man, could bring political power and glory to his followers. They are told that all the previous Prophets were as helpless as he, yet they were successful in their mission and gained power and greatness.

12:110; 16:44.

Commentary:

اھل الذکر may signify: (a) the former Prophets; (b) their followers; and (c) the Muslims, i.e. the followers of the Quran because it has also been called الذکر (15:10; 16:45; 21:51 & 36:70).

This and the following verse contain the answer to the objection embodied in the words, Is this man aught but a human being like yourselves (v. 4 above). The verse purports to say that the former Prophets were also ordinary mortals like the Holy Prophet and yet they (the Meccans) believe in them. It further implies that in spite of being ordinary men they succeeded in their mission and their enemies were destroyed. The opponents of the Holy Prophet should not therefore delude themselves into the false satisfaction that as he is an ordinary human being his rejection will do them no harm. For a fuller explanation of the present verse see 16:44.