Ayahs 42:22–2340 "This work": Every effort that the Holy prophet was making to save the people from Allah's punishment and to enable them to become worthy of the promise of Paradise.
41 The word qurba in the original has been interpreted differently by the different commentators. One section of them takes it in the meaning of kinship and has given this meaning to the verse "I do not ask of you any reward for this service, but I do desire that you (O people of Quraish) should show some regard tar the kinship that there is between me and you. You should have accepted my invitation. but if you do not accept it, you should not be so hard-hearted as to Become my bitterest enemies in the entire land of Arabia. " This is the interpretation given by Hadrat 'Abdullah bin 'Abbas, which has been cited by lmam Ahmad, Bukhari. Muslim. Tirmidhi, Ibn Jarir, Tabarani, Baihaqi. Ibn Said and others on the authority of many reporters and the same commentary has been given by Mujahid. 'Ikrimah, Qatadah, Suddi, Abu Malik, 'Abdur Rehman bin Zaid bin Aslam, Dahhak. 'Ata bin Dinar and the other major commentators.
The other section takes qurba in the meaning of nearness and interprets the verse to mean: "I do not seek from you any other reward than this that you should develop in yourselves a desire for attaining nearness to Allah. That is; you should be reformed. That is my only reward. " This commentary has been reported from Hasan Basri and a saying of Qatadah also has been cited in support of this: so much so that in a tradition by Tabarani this saying has also been attributed to Ibn 'Abbas. In the Qur'an itself, at another place, this same subject has been treated, thus: "Tell them: I do not seek of you any reward for this work: I only ask of the one who will. to adopt the way of his Lord.' (AI-Furqan: 57).
The third goup takes qurba in the meaning of the kindred, and interprets the verse to mean this: "I do not seek from you any other reward than this that you should love my near and dear ones." Then, some of the commentators of this group interpret 'the kindred" to mean alt the children of 'Abdul Muttalib, and some others restrict it to Hadrat 'AIi and Fatimah and their children. This commentary has been reported from Said bin Jubair and 'Amr bin Shu'aib, and in some traditions it has been attributed to Ibn 'Abbas and Hadrat 'AIi bin Husain (Zam al-'Abedin), but this interpretation cannot be accepted for several reasons. Firstly. when Surah Ash-Shura was sent down at Makkah, Hadrat 'AIi and Fatimah had not yet been married and, therefore, there could be no question of their children. As for the children of 'Abdul Muttalib, they were not all following the Holy Prophet but some of them had openly joined with his enemies, and the enmity of Abu Lahab is too well known. Second, "the kindred" of the Holy Prophet we re not only the children of 'Abdul Muttalib but he had his kindred among aII the families of the Quraish through his mother and his father and his wife. Hadrat Khadijah. In aII these clans he had his best supporters as well as his staunch enemies 'Third, and this is the most important paint, in view of the high position of a Prophet from which he starts his mission of inviting the people towards Allah, it does not seem fitting that he would ask the people to love his kindred in return for his services in connection with his great Mission. No person of fine taste could imagine that AIlah would have taught His Prophet such a mean thing, and the Prophet would havc uttered the same before the Quraish. In the stones that havc been narrated of the Prophets in the Qur'an, we find that a Prophet after a Prophet stands up before his people sad says: "I do not ask of you any reward: my reward is with Allah, Lord of the worlds." (Yunus: 72; Hud: 29, 51; Ash-Shu'ara': 109, 127, 145, 164, l80). In Surah Ya Sin the criterion given of a Prophet's truthfulness is that he gives his invitation without any selfish motive. (v. 21). In the Qur'an the Holy Prophet himself has been made to say again and again words to the effect: "I demand no reward from you for this message. " (AIAn'am: 90, Yusuf: 104, Al-Mu'minun: 72, Al-Furqan: 57, Saba: 47, Suad: 86, At-Tur; 40, AI Qalam: 46). After this, what could be the occasion for the Holy Prophet to tell the people that in return for his service of inviting them to Allah, they should lout his relatives. Then it seems all the more irrelevant when we ste that the addressees here are the disbelievers and not the believers. The whole discourse, from the beginning w the end, is directed to them. Therefore, there could be no question in this regard of asking the opponents for any reward, for a reward is asked of those who show some appreciation for the services that a person has rendered for them. The disbelievers were not at all appreciative of the Holy Prophet's services: on the contrary, they regarded them as a crime and had turned bitterly hostile to him.
42 That is, "Contrary to the culprits who commit disobedience knowingly, Allah's affair with the servants who strive to do good, is like this: (1) He makes them even more righteous than they could be solely by their own efforts; (2) He overlooks the weaknesses that remain in their work, and the sins that are committed by them inadvertently, in spite of striving to become good; and (3) Allah appreciates whatever little provision of the good deeds they bring and rewards them richly and generously for it. "
Ayah 42:2443 In this interrogative sentence the style is of severe reproach. It means: "O Prophet: Have these people become so bold and fearless that they do not feel any shame in accusing you of inventing a lie, and that too of a heinous sin of alit against Allah? They calumniate you that you are forging the Qur'an yourself and then falsely attributing to Allah. "
44 That is, "Such big lies are only uttered by those whose hearts havc been sealed up. If Allah wills, He may include you also among them, but it is His mercy that He has kept you away from them. This answer contains a seven satire against the people who were so accusing the Holy Prophet. It means this: "O Prophet, they think that you are a man like them. Just as they are in the habit of uttering any big lie only for the sake of a selfish motive, so they thought you also must have forged a lie for selfish ends. But it is Allah's mercy that He has not sealed up your heart as He has sealed up theirs."
45 That is, "It is Allah's way that He dces not grant stability to falsehood, and in the long run proves the truth to be true. Therefore, O Prophet, you should go on doing your mission, without paying any attention to their false accusations. A time will come when this whole falsehood will vanish like dust, and the truth of that which you are presenting will become visible and manifest."
46 That is, "He knows why you are being thus falsely accused and what are the actual motives that are working behind all this struggle that is being made to frustrate and defeat you. "
Ayah 42:2547 Calling the people's attention to repentance immediately after the preceding verse by itself gives the meaning, as if to say: "O wicked people: Why are you making yourselves still more worthy of God's punishment by falsely accusing the true Prophet? If you desist from your misdeeds even now, and offer true repentance Allah will forgive you." Repentance means that one should feel remorse for the evil one has done, and should refrAln and desist from it in the future. Moreover, it is also an inevitable demand of true repentance that one should try one's utmost to compensate for the evil one has done in the past, and wherever compensation is not possible, one should seek Allah's forgiveness and should do more and more good to wipe off the blot from oneself. But no repentance can be true repentance unless it is offered with the intention of pleasing AlIah. Giving up an evil for some other reason or intention is no repentance at All. .
Ayahs 42:26–2748 If the context in which this thing has been sAld is kept in view, it appears that AlIah here is alluding to the basic factor that was working in the rebellion of the disbelievers of Makkah. Although they were insignificant as agAlnst the mighty Roman and Iranian Empires and their position among the nations of the neighbouring countries was no more than of a commercial tribe of a backward people, the relative prosperity and glory that they enjoyed among the other Arabs had made them so proud and arrogant that they were not inclined even to listen to the Prophet of Allah, and their chiefs of the tribes regarded it below their dignity that Muhammad bin `Abdullah (upon whom be Allah's peace) should be their guide and they his followers. On this it is being sAld "If We had actually opened up the gates of provisions for these mean people, they would have burst with pride. But We are watching over them, and are providing for them only sparingly so as to keep them within limits. " According to this meaning this verse, in other words, is touching on the same subject which has already been treated in At-Taubah: 68-70, Al-Kahf: 32-42, Al-Qasas: 75-82, Ar-Rum: 9, Saba: 34-36 and Al-Mu'min: 82-85 above.
Ayah 42:2849 Here, the word wali implies the Being who is the Governor of the affairs of all His creations, Who has taken the responsibility of fulfilling all the needs and requirements of His servants.
Ayah 42:2950 "In both": In both the earth and the heavens. This is a clear pointer to the fact that life does not only exist on the earth but on other planets as well.
51 That is, "Just as He has the power to scatter them, so He has also the power to gather them all together. Therefore, it is wrong to think that Resurrection cannot take place, and aII the former and the latter generations cannot be raised up and gathered all together. "
Ayah 42:3052. One should note that here the cause of all human afflictions is not being stated but the address is directed to the people who were at that time committing disbelief and disobedience at Makkah. They are being told: Had Allah seized you for all your sins and crimes, He would not have even allowed you to live. But the calamities (probably the allusion is to the famine of Makkah) that have descended on you, are only a warning so that you may take heed and examine your actions and deeds to see as to what attitude and conduct you have adopted as against your Lord. And you can try to understand how helpless you actually are against God against Whom you are rebelling, and know that those whom you have taken as your patrons and supporters, or the powers that you have relied upon, cannot avail you anything against the punishment of Allah.
For further explanation it is necessary to state that as regards to the sincere believer, Allah’s law for him is different. All the calamities and hardships that befall him go on becoming an atonement for his sins, errors and deficiencies. There is an authentic Hadith to the effect: Whatever sorrow and suffering, distress and grief, and affliction and worry that a Muslim experiences, even if it be a thorn prick, it is made an atonement by Allah for one or the other of his errors. (Bukhari, Muslim). As for the hardships that a believer faces in the way of raising Allah’s Word, they do not merely become an atonement for his deficiencies but also a means of the exaltation of ranks with Allah. In this connection, it cannot even be imagined that they descend as a punishment for sins.
Ayahs 42:31–3353. Signs for him who patiently endures, who keeps himself fully under control and remains steadfast on the path of servitude under all circumstances, good or bad; who does not forget himself so as to become rebellious against God and cruel to the people, when favored with good times, and loses heart and stoops to anything when visited by evil times. A grateful person is every such person who regards it as a bounty of Allah and not the result of any merit or excellence in himself when he is exalted to any high place of honor in life by a divine decree, and keeps his mind concentrated on the blessings which remain available to man even under the worst circumstances instead of his deprivations when deposed to the lowest of the low position. Thus, he continues to thank his Lord in both prosperity and adversity with his tongue and heart.
Ayahs 42:34–3554. The Quraish, in connection with their business and trade, had also to visit Habash and the coastal lands of Africa, and in these journeys they used sailing ships and boats for crossing the Red Sea, which is a very dangerous sea. It is generally stormy and abounds in submerged rocks which are a serious hazard for navigation especially during the storms. Therefore, the state that has been depicted here by Allah could be fully realized by the people of the Quraish in the light of their personal experiences.
Ayah 42:3655. That is, it is not a thing at which man should exult whatever worldly wealth a person has in his possession, he has it only for a short time. He uses it for a few years and then leaves the world empty-handed. Then, although the amount of the wealth may be very high in the ledgers, practically only a fraction of it is used by the man himself. To exult at such wealth does not behoove a man who understands the truth about himself, about his wealth and this world itself.
56. That is, that wealth is far more superior as regards to its nature and quality and is also eternal and everlasting.
57. Here, trust (tawakkul) in Allah has been regarded as an inevitable demand of the faith and a necessary characteristic for success in the Hereafter. Tawakkul means:
(1) That man should have full confidence in the guidance of Allah, and should understand that the knowledge of the truth, the principles of morality, the bounds of the lawful and the unlawful, and the rules and regulations of passing life in the world, that Allah had enjoined, are based on the truth and in following them alone lies man’s good and well being.
(2) That man should not place reliance on his own powers and abilities, means and resources, plans and schemes and the help of others than Allah, but he should keep deeply impressed in his mind the fact that his success in every thing, here and in the Hereafter, actually depends on the help and succor of Allah, and that he can become worthy of Allah’s help and succor only if he works with the object of winning His approval, within the bounds prescribed by Him.
(3) That man should have complete faith in the promises that Allah has made with those who would adopt the way of faith and righteousness and work in the cause of the truth instead of falsehood, and having faith in the same promises would discard all those benefits, gains and pleasures that may seem to accrue from following the way of falsehood, and endure all those losses, hardships and deprivations that may become his lot on account of following the truth steadfastly. From this explanation of the meaning of tawakkul it becomes obvious how deeply it is related with the faith, and why those wonderful results that have been promised to the believers who practice tawakkul cannot be obtained from the mere empty affirmation of the faith.
Ayah 42:3758. For explanation, see (Surah An-Nisa, Ayat 31); (Surah Al-Anaam, Ayat 151); (Surah An-Naml, Ayat 90); (Surah An- Najm, Ayat 32 and the E.Ns).
59. That is, they are not wrathful and crazy but are temperate and cool minded. They are not revengeful but forbearing and forgiving by nature. If ever they feel angry at something they control their rage. This characteristic is the best of man’s qualities, which has been highly commended in the Quran (Surah Aal-Imran, Ayat 134) and regarded as a major factor of the Prophet’s (peace be upon him) success (Surah Aal-Imran, Ayat 159). According to Aishah, the Messenger of Allah (peace be upon him) never avenged himself on anybody, however, when a thing enjoined to be held sacred by Allah was desecrated, he would award the punishment. (Bukhari, Muslim).
Ayah 42:3860. Literally:“Who answer the call of their Lord”, that is they hasten to do whatever Allah enjoins them to do, and accept whatever Allah invites them to accept.
61. This thing has been counted here as the best quality of the believers and has been enjoined in(Surah Aal-Imran, Ayat 159). On this basis, consultation is an important pillar of the Islamic way of life, and to conduct the affairs of collective life without consultation is not only the way of ignorance but also an express violation of the law prescribed by Allah. When we consider why consultation has been given such importance in Islam, three things become obvious:
First, that it is injustice that a person should decide a matter by his personal opinion and ignore others when it involves the interests of two or more persons. No one has a right to do, as he likes in matters of common interest. Justice demands that all those whose interests are involved in a matter be consulted, and if it concerns a large number of the people, their reliable representatives should be made a party in consultation.
Second, that a man tries to do what he likes in matters of common interest either because he wants to usurp the rights of others for selfish ends, or because he looks down upon others and regards himself as a superior person. Morally both these qualities are equally detestable, and a believer cannot have even a tinge of either of these in himself. A believer is neither selfish so that he should get undue benefits by usurping the rights of others, nor he is arrogant and self-conceited that he should regard himself as all-wise and all-knowing.
Third, that it is a grave responsibility to give decisions in matters that involve the rights and interests of others. No one who fears God and knows what severe accountability for it he will be subjected to by his Lord, can dare take the heavy burden of it solely on himself. Such a boldness is shown only by those who arc fearless of God and heedless of the Hereafter. The one who fears God and has the feeling of the accountability of the Hereafter, will certainly try that in a matter of common interest he should consult all the concerned people or their authorized representatives so as to reach, as far as possible, an objective and right and equitable decision, and if there occurs a mistake one man alone should not be held responsible for it.
A deep consideration of these three things can enable one to fully understand that consultation is a necessary demand of the morality that Islam has taught to man, and departure from it is a grave immorality which Islam does not permit. The Islamic way of life requires that the principle of consultation should be used in every collective affair, big or small. If it is a domestic affair, the husband and the wife should act by mutual consultation, and when the children have grown up, they should also be consulted. If it is a matter concerning the whole family, the opinion of every adult member should be solicited. If it concerns a tribe or a fraternity or the population of a city, and it is not possible to consult all the people, the decision should be taken by a local council or committee, which should comprise the trustworthy representatives of the concerned people according to an agreed method. If the matter concerns a whole nation, the head of government should be appointed by the common consent of the people, and he should conduct the national affairs in consultation with the leaders of opinion whom the people regard as reliable, and he should remain at the helm of affair only as long as the people themselves want him to remain in that position. No honest man can try to assume the headship of a nation by force, or desire to continue in that position indefinitely, nor can think of coming into power by deception and then seek the people’s consent by coercion, nor can he devise schemes so that the people may elect representatives to act as his advisers not by their own free choice but according to his will. Such a thing can be desired only by the one who cherishes evil intentions, and such a fraud against the Islamic principle of consultation can be practiced only by him who does not feel any hesitation in deceiving both God and the people whereas the fact is that neither can God be deceived nor the people be so blind as to regard the robber, who is committing robbery in the bright day light openly, as their well wisher and servant.
The principle of consultation as enshrined in amru-hum shura baina-hum by itself demands five things:
(1) The people whose rights and interests relate to collective matters, should have full freedom to express their opinion and they should be kept duly informed of how their affairs are being conducted. They should also have the full right that if in the conduct of the affairs they see an error, a weakness or a deficiency, they can check it and voice a protest, and if they do not see any change for the better, they can change their rulers. To conduct the people’s affairs by keeping them silent and un-informed is sheer dishonesty which no one can regard as adherence to the principle of consultation in Islam.
(2) The person who is to be entrusted with the responsibility of conducting the collective affairs, should be appointed by the people’s consent, and this consent should be their free consent, which is not obtained through coercion, temptation, deception, and fraud, because in that case it would be no consent at all. A nation’s true head is not he who becomes its head by trying every possible method, but he whom the people make their head by their own free choice and approval.
(3) The people who are appointed as advisers to the head of the state should be such as enjoy the confidence of the nation, and obviously the people who win representative positions by suppression or by expending wealth, or by practicing falsehood and fraud, or by misleading the people cannot be regarded as enjoying the confidence in the real sense.
(4) The advisers should give opinion according to their knowledge and faith and conscience and they should have full freedom of such expression of opinion. Wherever this is not the case, wherever the advisers give advice against their own knowledge and conscience, under duress or temptation, or under party discipline, it will be treachery and dishonesty and not adherence to the Islamic principle of consultation.
(5) The advice that is given by a consensus of the advisers, or which has the support of the majority of the people, should be accepted, for if a person (or a group of persons) behaves independently and acts on his own whims, even after hearing the advice of others, consultation becomes meaningless. Allah does not say: They are consulted in their affairs, but says: They conduct their affairs by mutual consultations. This instruction is not implemented by mere consultation, but for its sake it is necessary that the affairs be conducted according to what is settled by consensus or by majority opinion in consultation.
Along with this explanation of the Islamic principle of consultation, this basic thing also should be kept in view that this consultation is not independent and autocratic in conducting the affairs of the Muslims, but necessarily subject to the bounds that Allah Himself has set by His legislation, and is subject to the fundamental principle: It is for Allah to give a decision in whatever you may differ, and if there arises any dispute among you about anything, refer it to Allah and the Messenger. According to this general principle, the Muslims can hold consultations in Shariah matters with a view to determining the correct meaning of a text or verse and to find out the ways of implementing it so as to fulfill its requirements rightly but they cannot hold consultations in order to give an independent judgment in a matter which has already been decided and settled by Allah and His Messenger.
62. It has three meanings:
(1) They spend only out of what lawful provisions We have given them, they do not touch unlawful things for supplementing their expenditure.
(2) They do not set aside the provisions granted by us, but spend them.
(3) They spend out of what they have been given in the cause of Allah also, they do not reserve everything for personal use only.
The first meaning is based on this that Allah calls the lawful and pure provisions only as the provisions granted by Him. He does not call the provisions earned in impure and unlawful ways His provisions. The second meaning is based on that whatever Allah provides for man is provided so that he may spend it and not that he may set it aside and hoard it up like a miser. The third meaning is based on that according to the Quran, spending does not mean spending merely on his own self and for his personal needs, but it also contains the meaning of spending for the sake of Allah in His way. On account of these three reasons Allah here is counting spending of wealth among the best qualities of the believers because of which the blessings of the Hereafter have been reserved only for them.
Ayah 42:3963. This also is one of the best characteristics of the believers, they do not fall a prey to the tyrants. Their tender heartedness and forgiving nature is not the result of any weakness. They have not been taught to live humbly and meekly like the hermits and ascetics. Their nobility demands that when they are victors they should forgive the errors of the vanquished. When they possess the power, they should avoid vengefulness and when a weak or subdued person happens to commit a mistake they should overlook it. But when a powerful person, drunk with authority, commits violence against them, they should resist and fight him with all their might. A believer is never cowed by a wicked person nor bows to an arrogant man. For such people he proves to be a hard nut which breaks the teeth of those who try to break it.
Ayah 42:4064. The passage from here to the end of (verse 43) is an explanation of verse 39.
65. This is the first fundamental principle which must be borne in mind in retaliation. The right limit of retaliation is that one should return the same sort of ill treatment that he has received; he has no right to return a greater ill treatment.
66. This is the second principle. It means: Although it is permissible to retaliate against the one who has committed a violence, wherever pardoning can be conducive to reconcilement, pardoning is better for the sake of reconcilement than retaliation. And since man pardons the other by suppressing his own feelings, Allah says that the reward of such a one is with Him, for he has suppressed his own self for the sake of reforming the evil-doers.
67. In this warning allusion has been made to a third principle about retaliation, and it is this: One should not become a wrongdoer himself in the process of avenging a wrong done by the other. It is not permissible to do a greater wrong in retaliation for the wrong done. For example, if a person gives another a slap, the other can return only one slap; he cannot shower blows and kicks. Likewise, it is not right to commit a sin in retaliation for a sin. For example, if a wicked man has killed the son of someone, it is not right to go and kill the son of the former. Or, if a mean person has violated the chastity of a person’s sister or daughter, it is not lawful for him to commit rape on the former’s sister or daughter.
Ayahs 42:41–4368. One should note that the qualities of the believers that have been mentioned in these verses, practically existed in the lives of the Prophet (peace be upon him) and his companions, and the disbelievers of Makkah were their eye-witnesses. Thus, Allah has, in fact, told the disbelievers: The real wealth is not the provisions that you have received for passing the transitory life of the world, and are bursting with pride of it, but the real wealth are the morals and characteristics which the believers from your own society have developed by accepting the guidance given by the Quran.
Ayah 42:4469. That is, Allah sent the best Book like the Quran for the guidance of the people, which is giving them the knowledge of the reality in a rational and effective way and guiding them to the right way of life. He sent a Prophet like Muhammad (peace be upon him) for their guidance, a man of better character than whom they had never seen before. And then Allah also showed them the results of the teaching and training of this Book and this Messenger in the lives of the believers. Now, if after witnessing all this, a person turns away from the guidance, Allah casts him into the same deviation from which he has no desire to come out. And when Allah Himself has driven him away, who else can take the responsibility of bringing him to the right way.
70. That is, today when there is a chance of coming back, they are refusing to come back. Tomorrow when the judgment will have been passed and the sentence enforced, then seeing their fate they will wish to come back.
Ayah 42:4571. By nature man is such that when a dreadful scene comes before him and he knows that soon he is going to fall a prey to it, he closes his eyes forthwith in fear. Then, when he cannot hold himself any longer, he tries to see what kind of the calamity it is and how far away it is from him. But he does not find the courage to lift up his head and have a full view of it. Therefore, he opens his eyes a little again and again and sees it from the corner of the eye, and then again closes his eyes from fear. The same state of those who will be driven to Hell has been depicted here.
Ayahs 42:46–4772. That is, neither will Allah Himself avert it, nor has anyone else the power to avert it.
73. This sentence has several other meanings also:
(1) You will not be able to deny any of your misdeeds.
(2) You will not be able to hide yourself even in disguise.
(3) You will not be able to protest or show any displeasure against any treatment that is meted out to you.
(4) It will not be in your power to change the condition in which you are placed.
Ayah 42:4874. That is, you have not been made responsible that you must bring them to the right path anyhow, nor will you be held accountable as to why these people did not come to the right path.
75. Man here implies the mean and shallow people who are the subject of the discourse here, who have gotten a measure of the worldly provisions and are exulting in this, and who do not pay any attention when they are admonished to come to the right path. But when they are visited by a disaster in consequence of their own misdeeds, they start cursing their fate, and forget all those blessings which Allah has blessed them with, and do not try to understand how far they themselves are to be blamed for the condition in which they are placed. Thus, neither does prosperity become conducive to their reformation nor can adversity teach them a lesson and bring them to the right path. A study of the context shows that this is, in fact, a satire on the attitude of the people who were the addressees of the above discourse, but they have not been addressed to tell them of their weakness directly, but the weakness of man has been mentioned in a general way and pointed out that what is the real cause of his sad plight. This gives an important point of the wisdom of preaching: the weaknesses of the addressee should not be made the target directly, but they should be mentioned in a general way so that he is not provoked, and if his conscience has still some life in it, he may try to understand his shortcoming with a cool mind.
Ayah 42:4976. That is, if the people who are involved in disbelief and polytheism do not believe even after the admonition, they may not, for the truth is the truth. The kingdom of the earth and heavens has not been entrusted to the so-called kings and despots and chiefs of the world nor has any prophet, saint, god or goddess any share in it, but its Master is One Allah alone. His rebel can neither succeed by his own power, nor can any of the beings whom the people look upon as owners of divine powers by their own folly, come to their rescue and aid.
Ayah 42:5077. This is a manifest proof of Allah’s Sovereignty being absolute. No man, whether he be posing as owner of the highest worldly authority, or regarded as owner of great spiritual powers, has ever been able to produce children for himself according to his own choice and desire, not to speak of providing children for others. The one whom Allah made barren could not have children through any medicine, any treatment, any amulet or charm. The one whom Allah gave only daughters could not get a single son by any device, and the one whom Allah gave only sons could not have a single daughter by any means. In this matter everyone is absolutely helpless. Even after seeing all this if some one posed to be all-powerful in God’s kingdom, or regarded another as a possessor of the powers, it would be his own shortsightedness for which he himself will suffer, the truth will not change at all.
Ayah 42:5178. In conclusion, the same theme with which the discourse began has been reiterated. To understand it fully, please see the(first verse of this Surah and the E.N). on it.
79. Here, wahi means to inspire somebody with something, or to show something to somebody in a vision as were the Prophets Abraham and Joseph shown (peace be upon them). See (Surah Yousuf, Ayats 4, 100); (Surah As-Saaffat, Ayat 102).
80. That is, one may hear a voice without seeing the speaker, just as it happened in the case of the Prophet Moses (peace be upon him) when he suddenly began to hear a voice from a tree on Mount Toor, while the speaker was hidden from him. See (Surah TaHa, Ayats 11-48), (Surah An- Naml, Ayats 8-12); (Surah Al-Qasas, Ayats 30 35).
81. This is the form of wahi by which all divine Scriptures have actually reached the Prophets of Allah. Some people have misinterpreted this sentence and given it this meaning Allah sends a messenger who by His command conveys His message to the common people. But the words of the Quran fa-yuhiya bi-idni-hi ma yasha (then He reveals by His command whatever He wills) show that this interpretation is absolutely wrong. The Prophets’s preaching before the common people has neither been called wahi anywhere in the Quran nor is there any room in Arabic for describing a man’s speaking to another man openly by the word wahi. Lexically, wahi means secret and swift instruction. Only an ignorant person will apply this word to the common preaching by the Prophets.
82. That is, He is far above that He should speak to a man face to face, and His wisdom is not helpless that He may adopt another method of conveying His instructions to a servant of His than of speaking to him face to face.
Ayah 42:5283.“And thus”does not refer only to the last method of wahi, but to all the three methods as mentioned in the preceding verses, and a spirit implies wahi (revelation), or the teaching given to the Prophet (peace be upon him) by revelation. Both the Quran and the Hadih confirm that the Prophet (peace be upon him) was given instruction by all these three methods:
(1) In a Hadith Aishah has stated that revelation in the beginning came to the Prophet (peace be upon him) in the form of true visions. (Bukhari, Muslim) This continued in later life also. Traditions mention many visions in which he was given some teaching or informed of something and in the Quran also a vision of his has been clearly mentioned (Surah Al-Fath, Ayat 27). Besides, several traditions also mention that the Prophet (peace be upon him) said: I have been inspired with such and such a thing, or I have been informed of this and this, or I have been enjoined this, or I have been forbidden this. All such things relate to the first kind of the wahi and the divinely inspired traditions (Ahadith Qudsi) mostly belong to this category of the traditions.
(2) On the occasion of the Miraj (Ascension) the Prophet (peace be upon him) was honored with the second kind of the wahi also. In several authentic traditions the way mention has been made of the commandment of the Salat five times a day and the Prophet’s (peace be upon him) making submissions in that regard again and again clearly shows that at that time a similar dialogue took place between Allah Almighty and His servant Muhammad (peace be upon him) as had taken place between Allah and the Prophet Moses (peace be upon him) at the foot of Mount Toor. As for the third kind, the Quran itself testifies that it was conveyed to the Prophet (peace be upon him) through Angel Gabriel, the trustworthy. (Surah Al- Baqarah, Ayat 97); (Surah Ash-Shuara, Ayats192-195).
84. That is, before his appointment to Prophethood, the Prophet (peace be upon him) had never had any idea that he was going to receive a Book, or that he should receive one, but he was completely unaware of the heavenly Books and the subjects they treated. Likewise, although he believed in Allah, intellectually he was not aware of the requirements of the faith in Allah, nor did he know that along with that belief it was also necessary that he should believe in other things, the angels, the Prophethood, the divine Books and the Hereafter. Both these things were such as were not hidden even from the disbelievers of Makkah. No one belonging to Makkah could bear witness that he had ever heard anything pertaining to a divine Book from the Prophet (peace be upon him) before his sudden proclamation of the Prophethood, or any such thing that the people should believe in such and such things. Obviously if a person had already been looking forward to becoming a prophet, it could not be that the people who remained socially associated with him day and night for 40 years should not have even so much as heard the word Book and the faith from him, and after 40 years he should suddenly have started making fiery speeches on the same themes.
Ayah 42:5385. This is the final warning that has been given to the disbelievers. It means: The Prophet (peace be upon him) said something and you heard and rejected it. The matter would not end there. Whatever is happening in the world, will be presented before Allah, and ultimately He Himself will decide what should be the end of every person.