جَدِيدٍ

27:68; 37:17; 50:4.

36:9; 76:5.

Commentary:

This verse purports to say that it is no matter of wonder that God should have granted such miraculous success to the Holy Prophet and should have brought about moral and spiritual reformation through him. What really would be a subject for wonder would be that the world should become corrupt and God should take no steps to reform it or that disbelievers could not rise to a new life after having fallen spiritually. When the water of life comes, death must depart.

The words, these it is who shall have shackles round their necks, and they shall be the inmates of the Fire, contain a warning that those who despair of the grace of God must burn in the fire of regret and remorse and those who reject and abandon the ways of God in favour of their self-devised plans and schemes, which are like so many shackles round their necks, must come to grief. It is a pity, however, that instead of turning their attention to the propagation of Islam and prayer and spiritual regeneration, present-day Muslims insist on legalizing interest and insurance policies, etc.

6:74; 16:4; 29:45; 39:6.

4:134; 6:134; 35:17.

Commentary:

The verse embodies a severe warning for disbelievers to the effect that by opposing the Prophets they are seeking to frustrate God’s great purpose, which the world has been created to serve. Their very existence seems to belie and contradict that supreme object. Hence they cannot be allowed to succeed in their designs. They should not, therefore, delude themselves with the false notion that they are irreplaceable. Not only will they meet with destruction, but God has actually prepared "a new creation" in the form of the followers of His Prophet who will take their place and prove worthy successors of an unworthy generation.

Important Words:

مزقتم (you are broken up) is derived from مزق which means, lie scattered or dispersed. مزق الثوب means, he tore the cloth in many places. مزق عرضه means, he rent or marred his honour or reputation. They say مزقھم کل مـمزق i.e. he dispersed them to all parts of the country. He (God) destroyed them thoroughly and completely (Lane & Aqrab).

Commentary:

In verse 4 disbelievers were warned that the time of the triumph of Islam and their own destruction was fast approaching. The word used in that verse to convey this warning was الساعة (the Hour). In the verse under comment the disbelievers are shown as vainly seeking to divert the subject of their defeat by pretending to take the word الساعة (the Hour) in the sense of the Day of Resurrection when they shall be broken up into pieces and not in the sense in which it has been used in v. 4. viz. the day of their defeat and destruction in this world. The verse may also mean that disbelievers accuse the Holy Prophet of seeking to create a community of his own by causing discord and disharmony in their ranks, and implies the answer that these people who brag so much of their unity were never a united people. Their talk of unity is an empty talk and their charge that the Holy Prophet seeks to create disunity among them is altogether fake and unfounded.

4:134; 6:134; 14:20.

Commentary:

The verse implies that God has decreed to bring into being a new creation, a new order through the Holy Prophet and "it is not at all difficult for Him to do so."

50:39.

Important Words:

عیینا (We have become weary) is derived from عی (‘ayya). They say عی بأمرہ او عن أمرہ i.e. he lacked power, strength or ability to perform or accomplish his affair; was unable to execute it through or found not the right way to do it. عی الامر means, he was ignorant of the affair. أعیا means, he was or became tired, fatigued or wearied عی فی منطقه means, he found not the right way to express himself (Lane & Aqrab).

Commentary:

In these verses "creation", besides its ordinary meaning, signifies spiritual awakening or revolution brought about by a Prophet among his people.