وَمَآ أَرْسَلْنَا
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "وَمَآ أَرْسَلْنَا".
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا
4:111.
4:111
It is sometimes sought to be inferred from these words that though a Prophet is to be always obeyed by the people to whom he preaches his Message, yet he himself does not give allegiance to any other Prophet. This is evidently a wrong inference. The fact that a Prophet is the object of other people’s obedience does not preclude the possibility of his being himself subordinate to, and a follower of, another Prophet. Aaron was a subordinate Prophet to Moses (20:94).
4:111.
Commentary:
It is sometimes sought to be inferred from the words, We have sent no Messenger but that he should be obeyed by the command of Allah, that though a Prophet is to be always obeyed by the people to whom he preaches his message, yet he himself gives allegiance to no other Prophet nor can he be subject to the Law of any other Prophet. This is evidently a very wrong inference. The simple and straightforward meaning of the words is only this that when God sends a Prophet, He means that those to whom he is sent should obey him. But the fact that a Prophet is the object of other people’s obedience cannot preclude the possibility of his being himself subordinate to, and a follower of another Prophet. A governor is sent to a province to be obeyed but that does not mean that he is not subordinate to the Governor General, if any, or to the king. According to the Quran, Aaron was a subordinate Prophet to Moses. This is why, when Moses went up to the Mount leaving Aaron behind him to look after the Israelites, and the Israelites took to worshipping the calf, Moses severely reprimanded him on his return, saying "Hast thou then disobeyed my command?" (20:94). In this connection see also 5:45.
a
4:111.
a
4:111.
537
Commentary:
It is sometimes sought to be inferred from the words, We have sent no Messenger but that he should be obeyed by the command of Allah, that though a Prophet is to be always obeyed by the people to whom he preaches his message, yet he himself gives allegiance to no other Prophet nor can he be subject to the Law of any other Prophet. This is evidently a very wrong inference. The simple and straightforward meaning of the words is only this that when God sends a Prophet, He means that those to whom he is sent should obey him. But the fact that a Prophet is the object of other people’s obedience cannot preclude the possibility of his being himself subordinate to, and a follower of another Prophet. A governor is sent to a province to be obeyed but that does not mean that he is not subordinate to the Governor General, if any, or to the king. According to the Quran, Aaron was a subordinate Prophet to Moses. This is why, when Moses went up to the Mount leaving Aaron behind him to look after the Israelites, and the Israelites took to worshipping the calf, Moses severely reprimanded him on his return, saying "Hast thou then disobeyed my command?" (20:94). In this connection see also 5:45.
a
4:111
625
It is sometimes sought to be inferred from these words that though a Prophet is to be always obeyed by the people to whom he preaches his Message, yet he himself does not give allegiance to any other Prophet. This is evidently a wrong inference. The fact that a Prophet is the object of other people’s obedience does not preclude the possibility of his being himself subordinate to, and a follower of, another Prophet. Aaron was a subordinate Prophet to Moses (20:94).
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّبِىٍّ إِلَّآ أَخَذْنَآ أَهْلَهَا بِٱلْبَأْسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمْ يَضَّرَّعُونَ
6:43.
6:43.
This is a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary degree with calamities and miseries of diverse kinds which are intended to serve as an eye-opener for the people.
6:43.
Commentary:
This verse refers to a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary manner with calamities and miseries of diverse kinds that afflict mankind in order to serve as an eye-opener for the people.
If the Messenger of God is raised for a particular people, then only that people are made to suffer, but if he is raised for the whole world, then the whole world is visited by afflictions and disasters. These afflictions are meant as warnings and are intended to awaken the people. Two things may be inferred from this verse: (1) that general disasters do not overtake a people unless a Prophet of God has first been raised; (2) that it never happens that the advent of a Prophet of God is not accompanied by calamities of a general nature.
c
6:43.
a
6:43.
991
Commentary:
This verse refers to a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary manner with calamities and miseries of diverse kinds that afflict mankind in order to serve as an eye-opener for the people.
If the Messenger of God is raised for a particular people, then only that people are made to suffer, but if he is raised for the whole world, then the whole world is visited by afflictions and disasters. These afflictions are meant as warnings and are intended to awaken the people. Two things may be inferred from this verse: (1) that general disasters do not overtake a people unless a Prophet of God has first been raised; (2) that it never happens that the advent of a Prophet of God is not accompanied by calamities of a general nature.
b
6:43.
1015
This is a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary degree with calamities and miseries of diverse kinds which are intended to serve as an eye-opener for the people.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ ۗ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۗ وَلَدَارُ ٱلْءَاخِرَةِ خَيْرٌ لِّلَّذِينَ ٱتَّقَوْا۟ ۗ أَفَلَا تَعْقِلُونَ
16:44; 21:8.
16:44; 21:8.
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.
b
16:44; 21:8.
b
16:44; 21:8.
1609
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.
b
16:44; 21:8.
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِۦ لِيُبَيِّنَ لَهُمْ ۖ فَيُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
13:28; 74:32.
13:28; 74:32.
The verse does not mean that the Message of the Holy Prophet was confined to the Arabs alone. Such an assumption is belied by other verses of the Qur’an in which he is clearly and unequivocally declared to be a Divine Messenger sent for the whole world (7:159; 34:29). Not only does the Qur’an claim a universal mission for the Holy Prophet, but the Holy Prophet himself is reported to have said, 'I have been sent to the black and the red,' meaning the whole of mankind (Bihar); and 'I have been raised for all mankind' (Bukhari). The Qur’an was revealed in the Arabic language because the Arabs were its first addressees (and also because Arabic, being the most expressive, eloquent and comprehensive language, was eminently suited to be the vehicle for the delivery of the Quranic Message) and through them its Message was to be preached to the world and not that the Message was meant for the Arabs only.
13:28; 74:32.
Commentary:
The verse does not mean that a Divine Messenger should receive his revelation only in the language of his people. What it means is that the major and fundamental part of his revelation must be in the tongue of his people, otherwise the conveying of his Message to those who are its first recipients would become difficult. Occasionally, however, a Prophet may receive a revelation in a foreign tongue. In fact, such exceptional revelation would serve as a divine sign or miracle.
It is wrong to infer from this verse, as the Rev. Mr. Wherry and other Christian writers have done, that the Message of the Holy Prophet was confined to the Arabs. Such an assumption is forcefully belied by other verses of the Quran in which the Prophet is clearly and unequivocally declared to be a Prophet sent for the whole world (7:159; 34:29). Not only does the Quran claim a universal mission for the Holy Prophet, but the Prophet himself also claimed to be a Messenger for all mankind. For instance, he is reported to have said, بعثت الی الاسود و الاحمر i.e. I have been sent to the black and the red, meaning the whole of mankind (Bihar). Similarly, he said, بعثت الی الناس عامة i.e. I have been raised for all mankind (Bukhari). According to yet another hadith he is reported to have said, ارسلت الی الخلق کافة i.e. I have been sent to the whole creation (Mishkat).
Incidentally, this verse proves that Arabic is the mother of all tongues, because the fact that the Holy Prophet was sent to the whole of mankind shows that the language which the Wise God made the vehicle of His Message, must, in one way or another, be the mother of all languages. This was actually proved to be the truth by Ahmad, the Founder of the Ahmadiyya Movement in Islam (see "Minan-ur-Rahman").
The fact that the words, Then Allah lets go astray whom He wills, have been placed after the words, that he might make things clear to them, shows that it is only after the truth is brought home to men that they become deserving of punishment for rejecting it. Thus, although all non-Muslims are technically called disbelievers or Kafirs, yet all of them will not go to Hell; for, as the verse shows, only those disbelievers become deserving of punishment who reject the truth after it has been made clear to them. Mere technical disbelief does not render one liable to punishment.
g
13:28; 74:32.
a
13:28; 74:32.
1659
Commentary:
The verse does not mean that a Divine Messenger should receive his revelation only in the language of his people. What it means is that the major and fundamental part of his revelation must be in the tongue of his people, otherwise the conveying of his Message to those who are its first recipients would become difficult. Occasionally, however, a Prophet may receive a revelation in a foreign tongue. In fact, such exceptional revelation would serve as a divine sign or miracle.
It is wrong to infer from this verse, as the Rev. Mr. Wherry and other Christian writers have done, that the Message of the Holy Prophet was confined to the Arabs. Such an assumption is forcefully belied by other verses of the Quran in which the Prophet is clearly and unequivocally declared to be a Prophet sent for the whole world (7:159; 34:29). Not only does the Quran claim a universal mission for the Holy Prophet, but the Prophet himself also claimed to be a Messenger for all mankind. For instance, he is reported to have said, بعثت الی الاسود و الاحمر i.e. I have been sent to the black and the red, meaning the whole of mankind (Bihar). Similarly, he said, بعثت الی الناس عامة i.e. I have been raised for all mankind (Bukhari). According to yet another hadith he is reported to have said, ارسلت الی الخلق کافة i.e. I have been sent to the whole creation (Mishkat).
Incidentally, this verse proves that Arabic is the mother of all tongues, because the fact that the Holy Prophet was sent to the whole of mankind shows that the language which the Wise God made the vehicle of His Message, must, in one way or another, be the mother of all languages. This was actually proved to be the truth by Ahmad, the Founder of the Ahmadiyya Movement in Islam (see "Minan-ur-Rahman").
The fact that the words, Then Allah lets go astray whom He wills, have been placed after the words, that he might make things clear to them, shows that it is only after the truth is brought home to men that they become deserving of punishment for rejecting it. Thus, although all non-Muslims are technically called disbelievers or Kafirs, yet all of them will not go to Hell; for, as the verse shows, only those disbelievers become deserving of punishment who reject the truth after it has been made clear to them. Mere technical disbelief does not render one liable to punishment.
a
13:28; 74:32.
1453
The verse does not mean that the Message of the Holy Prophet was confined to the Arabs alone. Such an assumption is belied by other verses of the Qur’an in which he is clearly and unequivocally declared to be a Divine Messenger sent for the whole world (7:159; 34:29). Not only does the Qur’an claim a universal mission for the Holy Prophet, but the Holy Prophet himself is reported to have said, 'I have been sent to the black and the red,' meaning the whole of mankind (Bihar); and 'I have been raised for all mankind' (Bukhari). The Qur’an was revealed in the Arabic language because the Arabs were its first addressees (and also because Arabic, being the most expressive, eloquent and comprehensive language, was eminently suited to be the vehicle for the delivery of the Quranic Message) and through them its Message was to be preached to the world and not that the Message was meant for the Arabs only.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِمْ ۚ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
12:110; 21:8.
12:110; 21:8.
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.
b
12:110; 21:8.
b
12:110; 21:8.
1845
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.
c
12:110; 21:8.
وَمَآ أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِمْ ۖ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
12:110; 16:44.
12:110; 16:44.
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.
a
12:110; 16:44.
a
12:110; 16:44.
2349
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.
b
12:110; 16:44.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ
یہ آیت عربی کے ترجمہ کے لحاظ سے بہت مشکل ہے کیونکہ یہ مضمون اردو میں مثبت الفاظ میں ادا کرتے ہیں۔ لیکن عربی میں منفی الفاظ سے۔ ہم نے ترجمہ کی سہولت کے لئے مفہوم کو قائم رکھتے ہوئے ترجمہ مثبت الفاظ میں کر دیا ہے۔
Commentary:
The verse gives a third argument in favour of the Unity of God. It purports to say that all the Divine Messengers and great religious reformers who appeared among different nations and countries at different times testified with one voice to the Oneness of God which was their common mission. In spite of the fact that with the passage of time the teachings of these Prophets became tampered with and were subjected to distortions and interpolations, the belief in the Unity of God continued to be the basic principle of all these teachings. These Prophets and Messengers appeared among all nations and peoples and the greatest of all, the Holy Prophet Muhammad, appeared at a time when the whole world was immersed in the Cimmerian darkness of moral turpitude, and idol worship was rife among every people and country in one form or another and was practised in its most heinous form in Arabia where the Holy Prophet preached his message of the Oneness of God. He carried on such an effective and relentless campaign against idolatry that it disappeared from Arabia never to return. Not only did he condemn and forbid idol-worship and enjoin and impress upon his people the worship of One True God but also gave unanswerable arguments in support of monotheism and against polytheism and he fully succeeded in engendering in the minds of his followers an invincible faith in Divine Unity and an equally implacable hatred for shirk—setting up equals with God. In four short sentences of one of its shortest Surah—Al-Ikhlas, the Quran has refuted and demolished in a most beautiful and effective manner four forms of polytheism. The first verse proclaims the absolute Unity of God. It says: "Say, He is Allah, the One." It means that out of ignorance and perversity man invents and indulges in most fantastic theories and ideas about God. But the central and pivotal fact about the Divine Being remains that He is absolutely One in every respect and manner. He is neither the beginning nor the end of anything and He is not like anything, nor any thing is like Him. To regard anything like Him is to impugn His absolute Unity.
In the words, "Allah, the Independent and Besought of all," the Quran has demolished the second kind of shirk i.e. to ascribe Divine powers and attributes to other beings and things. The verse says that God has need of nobody but all beings and things have need of Him. It is therefore foolish and futile to have recourse to beings and things which themselves are wholly dependent upon God. The third verse, viz. "He begets not, nor is He begotten" refutes and repudiates the third kind of polytheism i.e. the doctrine of God being the father or son of anybody. The verse means to say that God is eternal and everlasting. He has begotten no son who should take His place, nor is He begotten of anyone from whom He should have inherited His Divine powers and attributes. He was always Independent and Besought of all and will ever be so. So we should worship Him and call on Him alone for the fulfilment of our needs and requirements. The verse "And there is none like unto Him," exposes the folly and futility of the fourth kind of shirk. It signifies that it is beyond any created thing to be His partner in Divinity i.e. to be like Him in His person or attributes. God is far exalted and above that to which man can aspire. However high man may rise, he cannot even touch the fringes of the precincts of Divinity and will ever remain God’s servant.
This is the most sublime conception of absolute Unity of God as taught and inculcated by the Quran.
At another place (2:256) the Quran has shed further light on Divine Unity. It says: "There is no God but Allah, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep (i.e. no interruption ever takes place in His works). To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission (i.e. God grants the prayers of His servants but no one should think that He can compel God to accept His prayer. It is after He has granted the permission to any of His servants that he can intercede with Him)? He knows what is before them and what is behind them (i.e. He knows the past and the future. His knowledge is complete and all-comprehensive because full control is not possible without complete knowledge and complete knowledge is the never-failing accompaniment of absolute Unity). And they encompass nothing of His knowledge except what He pleases (i.e. man can accomplish nothing except with the help of the knowledge that he receives from God). His knowledge extends over the heavens and the earth (i.e. not an atom moves in the heavens and the earth without His permission and every particle is subject to His control). And the care of them burdens Him not (i.e. the universe will continue to exist and function under the never-failing supervision and protection of God). And He is the High (i.e. every atom of the universe bears witness to His Almightiness and He is so exalted that human reason cannot attain to full comprehension of Him); and yet He is great (i.e. He is so manifest in His great works that every honest seeker after Him can attain to communion with Him)." This is the very high and noble conception of Divine Unity which the Holy Prophet gave to the world and for which he worked and suffered. He told the people of the world that Divine Unity consists in the fact that man should rise to such a high stage of spiritual exaltation as to become completely engrossed in One God and become at one with Him. It is when man reaches this high stage of moral and spiritual development that he can be said to have attained the great object of his creation.
2
یہ آیت عربی کے ترجمہ کے لحاظ سے بہت مشکل ہے کیونکہ یہ مضمون اردو میں مثبت الفاظ میں ادا کرتے ہیں۔ لیکن عربی میں منفی الفاظ سے۔ ہم نے ترجمہ کی سہولت کے لئے مفہوم کو قائم رکھتے ہوئے ترجمہ مثبت الفاظ میں کر دیا ہے۔
2366
Commentary:
The verse gives a third argument in favour of the Unity of God. It purports to say that all the Divine Messengers and great religious reformers who appeared among different nations and countries at different times testified with one voice to the Oneness of God which was their common mission. In spite of the fact that with the passage of time the teachings of these Prophets became tampered with and were subjected to distortions and interpolations, the belief in the Unity of God continued to be the basic principle of all these teachings. These Prophets and Messengers appeared among all nations and peoples and the greatest of all, the Holy Prophet Muhammad, appeared at a time when the whole world was immersed in the Cimmerian darkness of moral turpitude, and idol worship was rife among every people and country in one form or another and was practised in its most heinous form in Arabia where the Holy Prophet preached his message of the Oneness of God. He carried on such an effective and relentless campaign against idolatry that it disappeared from Arabia never to return. Not only did he condemn and forbid idol-worship and enjoin and impress upon his people the worship of One True God but also gave unanswerable arguments in support of monotheism and against polytheism and he fully succeeded in engendering in the minds of his followers an invincible faith in Divine Unity and an equally implacable hatred for shirk—setting up equals with God. In four short sentences of one of its shortest Surah—Al-Ikhlas, the Quran has refuted and demolished in a most beautiful and effective manner four forms of polytheism. The first verse proclaims the absolute Unity of God. It says: "Say, He is Allah, the One." It means that out of ignorance and perversity man invents and indulges in most fantastic theories and ideas about God. But the central and pivotal fact about the Divine Being remains that He is absolutely One in every respect and manner. He is neither the beginning nor the end of anything and He is not like anything, nor any thing is like Him. To regard anything like Him is to impugn His absolute Unity.
In the words, "Allah, the Independent and Besought of all," the Quran has demolished the second kind of shirk i.e. to ascribe Divine powers and attributes to other beings and things. The verse says that God has need of nobody but all beings and things have need of Him. It is therefore foolish and futile to have recourse to beings and things which themselves are wholly dependent upon God. The third verse, viz. "He begets not, nor is He begotten" refutes and repudiates the third kind of polytheism i.e. the doctrine of God being the father or son of anybody. The verse means to say that God is eternal and everlasting. He has begotten no son who should take His place, nor is He begotten of anyone from whom He should have inherited His Divine powers and attributes. He was always Independent and Besought of all and will ever be so. So we should worship Him and call on Him alone for the fulfilment of our needs and requirements. The verse "And there is none like unto Him," exposes the folly and futility of the fourth kind of shirk. It signifies that it is beyond any created thing to be His partner in Divinity i.e. to be like Him in His person or attributes. God is far exalted and above that to which man can aspire. However high man may rise, he cannot even touch the fringes of the precincts of Divinity and will ever remain God’s servant.
This is the most sublime conception of absolute Unity of God as taught and inculcated by the Quran.
At another place (2:256) the Quran has shed further light on Divine Unity. It says: "There is no God but Allah, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep (i.e. no interruption ever takes place in His works). To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission (i.e. God grants the prayers of His servants but no one should think that He can compel God to accept His prayer. It is after He has granted the permission to any of His servants that he can intercede with Him)? He knows what is before them and what is behind them (i.e. He knows the past and the future. His knowledge is complete and all-comprehensive because full control is not possible without complete knowledge and complete knowledge is the never-failing accompaniment of absolute Unity). And they encompass nothing of His knowledge except what He pleases (i.e. man can accomplish nothing except with the help of the knowledge that he receives from God). His knowledge extends over the heavens and the earth (i.e. not an atom moves in the heavens and the earth without His permission and every particle is subject to His control). And the care of them burdens Him not (i.e. the universe will continue to exist and function under the never-failing supervision and protection of God). And He is the High (i.e. every atom of the universe bears witness to His Almightiness and He is so exalted that human reason cannot attain to full comprehension of Him); and yet He is great (i.e. He is so manifest in His great works that every honest seeker after Him can attain to communion with Him)." This is the very high and noble conception of Divine Unity which the Holy Prophet gave to the world and for which he worked and suffered. He told the people of the world that Divine Unity consists in the fact that man should rise to such a high stage of spiritual exaltation as to become completely engrossed in One God and become at one with Him. It is when man reaches this high stage of moral and spiritual development that he can be said to have attained the great object of his creation.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِىٍّ إِلَّآ إِذَا تَمَنَّىٰٓ أَلْقَى ٱلشَّيْطَٰنُ فِىٓ أُمْنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلْقِى ٱلشَّيْطَٰنُ ثُمَّ يُحْكِمُ ٱللَّهُ ءَايَٰتِهِۦ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
مفسرین نے لکھا ہے کہ جب کبھی کوئی نبی تلاوت کرتا ہے۔ شیطان اس میں کچھ ملا دیتا ہے۔ سوائے مسیحؑ کے جس کو شیطان نے نہیں چھؤا۔ یہ نبیوں کی صریح ہتک ہے۔ خصوصیت سے نبی کریم صلی اللہ علیہ وسلم کی جو سب نبیوں سے افضل تھے۔ اس آیت میں صرف یہ بیان ہے کہ نبی ارادے کرتے ہیں اور شیطان ان کو مٹانا چاہتا ہے مگر خداتعالیٰ نبیوں کے ارادوں کو پورا کرتا ہے۔ اور شیطان ناکام رہتا ہے۔ یہ بات سچی ہے اور ہر نبی سے ہوئی ہے اور سب سے زیادہ ہمارے نبی کریم صلی اللہ علیہ وسلم سے۔
اُمْنِیَّۃٌ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے خواہش یا ارادہ کے بھی لغت میں لکھے ہیں (تاج) مطلب یہ ہے کہ ہر نبی دنیا کی اصلاح کا ارادہ کرتا ہے مگر شیطان ہر نبی کے راستہ میں یا اس کی خواہشات کے پورا ہونے کے راستہ میں روکیں ڈالتا ہے۔
This verse has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. They say that one day at Mecca when the Holy Prophet recited the 20th and 21st verses of Surah An- Najm: Now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess, Satan put in his mouth the words Tilkal-Gharaniqul-‘Ula, wa Inna Shafa‘atahunna Laturtaja, i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'Lapse of Muhammad' or his 'Compromise with idolatry.' The Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The charge is a case of wish being father to the thought. These critics are always on the lookout to discover a lapse in the Holy Prophet and when they can find none, they invent one and impute it to him. They say that the verse refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verses (53:20, 21). Suffice
Important Words:
تمنی (he sought or desired to obtain). تمنی الشیء means, he desired the thing. تمنی الرجل means, the man lied. تمنی الکتاب means, he read or recited the book. أمنیة (أمانی plural) means, what is desired; a lie; an object of wish (Aqrab).
Commentary:
This verse has been subjected to much conjecture and speculation by some ignorant and careless commentators and has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. It is said that one day at Mecca when the Holy Prophet recited the Quranic verse, أفرأیتم اللات والعزی و مناة الثالثة الاخری i.e. "now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess" (53:21), Satan put in his mouth the words تلک الغرانیق العلی وان شفا عتھن لترتجی i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'lapse of Muhammad' or his 'compromise with idolatry'. In fact the Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The lapse, if any, occurred in the minds of these hostile critics of Islam. It is a case of wish being father to the thought. These people are always on the lookout to discover a lapse in the Holy Prophet and when they find none, they invent one and impute it to him.
They say that the verse under comment refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verse i.e. 53:21. Suffice it here to say that the whole story is belied by the fact that 53rdchapter was, according to consensus of scholarly opinion, revealed in the 5th year of the Call at Mecca while the present Surah was revealed at Medina or on the eve of his departure from Mecca. It is inconceivable that God should have waited for eight long years to refer in this verse to that incident. Moreover, the story has been rejected as totally unfounded by all learned commentators of the Quran, Ibn Kathir, being one of them. It appears to have been based on some reports narrated by Waqidi, whom all competent authorities regard as quite untrustworthy. It seems strange that the utterance of this blasphemy should have been attributed to that great and uncompromising iconoclast i.e. the Holy Prophet, whose whole life was spent in denouncing and condemning idolatry and idol worship. Besides this the whole context of 53:21 belies this story. The verses preceding and succeeding 53:21 contain an unsparing denunciation of idolatry. In fact the whole Surah (53) is a condemnation of شرک (idol worship).
Moreover, there is nothing in the words of the verse itself to warrant the forging of such a blatant lie. The meaning of the verse is quite clear. It purports to say that whenever a Prophet desires to attain his object, i.e. whenever he preaches the message of truth and desires that Divine Unity may be established on earth, Satan places all sorts of obstacles and impediments in his way, i.e. wicked people seek to retard the progress of truth by putting all sorts of obstacles in the way of the Prophet. They wish to see his mission fail. But they cannot frustrate the Divine plan and God removes all those impediments and makes the cause of truth prevail and triumph. This meaning of the verse is quite simple and clear and is in perfect harmony with the text. The words "But Allah removes the obstacles placed by Satan," lend powerful support to this meaning. The verse is of general import. What it refers to happens in the case of every prophet. There is no warrant for suggesting that the verse applies exclusively to the Holy Prophet. History too supports the view that the verse is of general application. In their impatience to find fault with the Holy Prophet, however, hostile Christian writers have singled him out, and, misinterpreting the verse, have attributed a supposed lapse to him.
Moreover, it is wrong to suggest, as some commentators have done, that it is possible for Satan to interfere with the purity of the Quranic revelation. God has taken upon Himself to protect and safeguard it against all interference and interpolation. See also 15:10 & 72:27-29.
1
مفسرین نے لکھا ہے کہ جب کبھی کوئی نبی تلاوت کرتا ہے۔ شیطان اس میں کچھ ملا دیتا ہے۔ سوائے مسیحؑ کے جس کو شیطان نے نہیں چھؤا۔ یہ نبیوں کی صریح ہتک ہے۔ خصوصیت سے نبی کریم صلی اللہ علیہ وسلم کی جو سب نبیوں سے افضل تھے۔ اس آیت میں صرف یہ بیان ہے کہ نبی ارادے کرتے ہیں اور شیطان ان کو مٹانا چاہتا ہے مگر خداتعالیٰ نبیوں کے ارادوں کو پورا کرتا ہے۔ اور شیطان ناکام رہتا ہے۔ یہ بات سچی ہے اور ہر نبی سے ہوئی ہے اور سب سے زیادہ ہمارے نبی کریم صلی اللہ علیہ وسلم سے۔
2
اُمْنِیَّۃٌ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے خواہش یا ارادہ کے بھی لغت میں لکھے ہیں (تاج) مطلب یہ ہے کہ ہر نبی دنیا کی اصلاح کا ارادہ کرتا ہے مگر شیطان ہر نبی کے راستہ میں یا اس کی خواہشات کے پورا ہونے کے راستہ میں روکیں ڈالتا ہے۔
2482
Important Words:
تمنی (he sought or desired to obtain). تمنی الشیء means, he desired the thing. تمنی الرجل means, the man lied. تمنی الکتاب means, he read or recited the book. أمنیة (أمانی plural) means, what is desired; a lie; an object of wish (Aqrab).
Commentary:
This verse has been subjected to much conjecture and speculation by some ignorant and careless commentators and has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. It is said that one day at Mecca when the Holy Prophet recited the Quranic verse, أفرأیتم اللات والعزی و مناة الثالثة الاخری i.e. "now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess" (53:21), Satan put in his mouth the words تلک الغرانیق العلی وان شفا عتھن لترتجی i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'lapse of Muhammad' or his 'compromise with idolatry'. In fact the Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The lapse, if any, occurred in the minds of these hostile critics of Islam. It is a case of wish being father to the thought. These people are always on the lookout to discover a lapse in the Holy Prophet and when they find none, they invent one and impute it to him.
They say that the verse under comment refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verse i.e. 53:21. Suffice it here to say that the whole story is belied by the fact that 53rdchapter was, according to consensus of scholarly opinion, revealed in the 5th year of the Call at Mecca while the present Surah was revealed at Medina or on the eve of his departure from Mecca. It is inconceivable that God should have waited for eight long years to refer in this verse to that incident. Moreover, the story has been rejected as totally unfounded by all learned commentators of the Quran, Ibn Kathir, being one of them. It appears to have been based on some reports narrated by Waqidi, whom all competent authorities regard as quite untrustworthy. It seems strange that the utterance of this blasphemy should have been attributed to that great and uncompromising iconoclast i.e. the Holy Prophet, whose whole life was spent in denouncing and condemning idolatry and idol worship. Besides this the whole context of 53:21 belies this story. The verses preceding and succeeding 53:21 contain an unsparing denunciation of idolatry. In fact the whole Surah (53) is a condemnation of شرک (idol worship).
Moreover, there is nothing in the words of the verse itself to warrant the forging of such a blatant lie. The meaning of the verse is quite clear. It purports to say that whenever a Prophet desires to attain his object, i.e. whenever he preaches the message of truth and desires that Divine Unity may be established on earth, Satan places all sorts of obstacles and impediments in his way, i.e. wicked people seek to retard the progress of truth by putting all sorts of obstacles in the way of the Prophet. They wish to see his mission fail. But they cannot frustrate the Divine plan and God removes all those impediments and makes the cause of truth prevail and triumph. This meaning of the verse is quite simple and clear and is in perfect harmony with the text. The words "But Allah removes the obstacles placed by Satan," lend powerful support to this meaning. The verse is of general import. What it refers to happens in the case of every prophet. There is no warrant for suggesting that the verse applies exclusively to the Holy Prophet. History too supports the view that the verse is of general application. In their impatience to find fault with the Holy Prophet, however, hostile Christian writers have singled him out, and, misinterpreting the verse, have attributed a supposed lapse to him.
Moreover, it is wrong to suggest, as some commentators have done, that it is possible for Satan to interfere with the purity of the Quranic revelation. God has taken upon Himself to protect and safeguard it against all interference and interpolation. See also 15:10 & 72:27-29.
1962
This verse has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. They say that one day at Mecca when the Holy Prophet recited the 20th and 21st verses of Surah An- Najm: Now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess, Satan put in his mouth the words Tilkal-Gharaniqul-‘Ula, wa Inna Shafa‘atahunna Laturtaja, i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'Lapse of Muhammad' or his 'Compromise with idolatry.' The Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The charge is a case of wish being father to the thought. These critics are always on the lookout to discover a lapse in the Holy Prophet and when they can find none, they invent one and impute it to him. They say that the verse refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verses (53:20, 21). Suffice
وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ ٱلْمُرْسَلِينَ إِلَّآ إِنَّهُمْ لَيَأْكُلُونَ ٱلطَّعَامَ وَيَمْشُونَ فِى ٱلْأَسْوَاقِ ۗ وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ ۗ وَكَانَ رَبُّكَ بَصِيرًا
21:9.
21:9.
21:9.
Commentary:
This verse again answers from another angle the commonplace objection of disbelievers that the Holy Prophet lived like an ordinary man (v. 8). It means to say that the Holy Prophet’s mission is not something novel. He is just like those Divine Messengers who have gone before him. He is an ordinary mortal like them and like them he eats and talks and moves about and, like the followers of those Prophets, his followers also will have to suffer for the cause they hold dear. If these things did not stand in the way of the earlier Prophets being accepted as Divine Messengers, why should they in his case, and why should new criteria be devised to test his truth?
a
21:9.
a
21:9.
2657
Commentary:
This verse again answers from another angle the commonplace objection of disbelievers that the Holy Prophet lived like an ordinary man (v. 8). It means to say that the Holy Prophet’s mission is not something novel. He is just like those Divine Messengers who have gone before him. He is an ordinary mortal like them and like them he eats and talks and moves about and, like the followers of those Prophets, his followers also will have to suffer for the cause they hold dear. If these things did not stand in the way of the earlier Prophets being accepted as Divine Messengers, why should they in his case, and why should new criteria be devised to test his truth?
a
21:9.
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَآ إِنَّا بِمَآ أُرْسِلْتُم بِهِۦ كَٰفِرُونَ
6:124; 17:17.
The Prophets of God come to raise the depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence––the vested interests–– who range themselves against the new Divine Message.
6:124; 17:17.
Commentary:
The Prophets of God come to raise depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence—the vested interests—who range themselves against the new Divine Message. They feel that under its influence the oppressed and the exploited people will come to realize their true position and, therefore, will refuse to be exploited any more. Hence they fight their Prophet tooth and nail and put all sorts of obstacles and impediments in his way.
c
6:124; 17:17.
1052
安拉派遣的先知把受压迫和镇压的人提高到社会上公正的地位并且恢复他们被既得利益集团所剥夺的权利。这就是为什么不论什么时代有钱的人、富裕的人、有权势的人--------那些既得利益集体--------总是站在一起反对安拉派遣的新使者一方。
c
6:124; 17:17.
3158
Commentary:
The Prophets of God come to raise depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence—the vested interests—who range themselves against the new Divine Message. They feel that under its influence the oppressed and the exploited people will come to realize their true position and, therefore, will refuse to be exploited any more. Hence they fight their Prophet tooth and nail and put all sorts of obstacles and impediments in his way.
c
6:124; 17:17.
2399
The Prophets of God come to raise the depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence––the vested interests–– who range themselves against the new Divine Message.