بِمَن

41:35.

6:118.

Important Words:

The word حکمة translated as wisdom in the text among other things means, (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse conforming or agreeable to truth and in accordance with the exigencies of the occasion; (6) gift of prophecy; and (7) what prevents or restrains from ignorant behaviour (Aqrab & Lane).

Commentary:

The word may be used in all these senses in the verse under comment. Taking it in the sense of "knowledge" or "science", the verse would mean that Muslims should invite others to Islam by arguments based on knowledge and reason and should not confine themselves merely to making appeals to sentiments and emotions. Using it in the sense of "equity" or "justice", the injunction embodied would be that, when arguing with the followers of other Faiths, Muslim preachers and missionaries should not bring forward such objections against those Faiths as can be advanced against Islam itself for such a course is not only inconsistent with justice, but is also unsound. If حکمة be understood to mean "forbearance" or "clemency", the verse would mean that Muslims should explain the beauties of their religion with patience. Taking the word in the sense of "a saying or discourse conforming or agreeable to the truth, and in accordance with the exigencies of the occasion", the verse would mean, that while inviting other people to Islam Muslims should not say anything which is not true and is not in accordance with facts, for if they resorted to falsehood while preaching truth they would be ruining their own souls in order to save those of others. Moreover, their discourse should be conformable to the exigencies of the occasion and should not wound other people’s susceptibilities. Taking the word in the sense of "gift of prophecy", the verse would mean that Muslims should invite men to Islam by using arguments contained in the Quran and not arguments which are the creation of their own fancy. Lastly, taking the word in the sense of "what restrains from ignorant behaviour" the verse would mean that the talk of Muslims should not be beyond the comprehension of those to whom the appeal is made. They should say things which may help to resolve the doubts of others and not display or demonstrate their own talents and learning.

The words, "goodly exhortation" mean "a discourse which softens the hearts of the hearers and makes a deep impression on them." Thus the Quran exhorts its followers not to content themselves with mere cold and dry reasoning but to reinforce and support philosophical dissertations with an appeal to sentiments. This appeal, however, should be "goodly exhortation" i.e. it should be based on pure truth and there should be no prevarication or tampering with facts.

The words, and argue with them in a way that is best, mean that while arguing we should make the most solid and unassailable argument we possess as the pivot round which all other arguments should revolve and which they should support.

The expression, Thy Lord best knows those who have strayed from...who are rightly-guided, contains a word of encouragement and good cheer for the Muslim evangelist. He is told that if in spite of his best efforts he finds that his preaching has not had the desired effect, he should not get discouraged and think that his preaching was defective, but should continue his noble work without slackening, leaving the result to God, because He alone knows who is deserving and destined to be guided to the right path.

As Islam was to spread abroad and was to be preached to the people who claimed to possess revealed Scriptures, Muslims have been told in this verse that a much more difficult task lay ahead of them. While dealing with idolaters it was easy enough to refute idolatry, but with respect to the "People of the Book" the excellence and superiority of Islamic teachings will have to be proved regarding details and auxiliary matters also. Hence the admonition given above.

2:254; 27:16.

Commentary:

The verse means to say that not only does God know all those peoples to whom Messengers were sent at different times and how they received the Divine Message but He knows also all the Prophets whether dead (in the heavens) or living (in the earth). He is aware of their stations and grades as well. He knows also what kind of a Prophet is needed at a particular time. In this connection special mention has been made of the Prophet David in order to warn Muslims that, like the Israelites who were punished after him for their iniquities and transgressions, they will be punished if they behave like them.

Muslims, however, did not profit by this timely warning. The power of the Israelites was broken by Nebuchadnezzar and all their glory departed. Similarly, the great and glorious Muslim Empire of Baghdad was destroyed by Hulagu Khan and the Abbasid glory and pomp vanished, leaving the Muslim world in mourning.

Commentary:

The words, "the wrongdoers never prosper," lay down an immutable law of God and an infallible criterion to test the truth of a claimant to Divine revelation. The law is that a false claimant to Divine revelation or a false Prophet never succeeds in his mission. Sooner or later he must come to naught.

15:60; 51:36.

7:84; 15:61; 26:172; 27:58.

16:126; 28:57; 68:8.

Commentary:

The words of the verse seem to have been spoken ironically or by way of reproach. The utmost limit of the knowledge of disbelievers (the verse purports to say) is that they worship gods, which can do them no good nor can they injure them, in preference to God the Almighty, to Whom belongs whatever is in the heavens and the earth and Who has created all things for the service of man. Moreover their strivings are confined to the acquirement of material things of this life and they have no thought for the Hereafter.

16:126; 53:31.

Commentary:

Whereas before the appearance of a Divine Reformer, soothsayers and diviners ply their evil trade of prying into the unknown with impunity, with the appearance of such a one they practically confess their lack of knowledge of the unseen by giving up their evil practices. It is not given to these people to foretell what great changes in the world are decreed to take place. On the other hand, only God’s great Messengers can foretell the future.