Search Results for "ٱلْمُهْتَدِينَ"

5:50; 42:16.

Commentary:

This verse is connected with 6:53 above. The Holy Prophet is here bidden to say to disbelievers what may be described as follows: "I have nothing to do with your gods and I therefore cannot, for your sake, drive away my poor followers. They believe in the One God, while you are idolaters. How can I then drive away the believers in the One God for the sake of those who disbelieve! You say that if you join Islam, it will receive strength and support from you. But the truth is that if I follow your wishes, the result will be that I shall become lost and my movement will be ruined rather than strengthened. Again, my mission is that men may accept and follow guidance; but if I act upon your wishes, the result will be that I myself will go astray. Then there will be no Islam and no guidance. What then shall I gain from your support?"

16:126.

Commentary:

The verse signifies that, apart from the fact stated in the preceding verse that the majority of men often possess less knowledge than the minority, neither the majority nor the minority can be trusted in matters of faith. Sometimes the minority are in the right and sometimes the majority. Hence it is necessary that God should decide as to which party follows the right path. In fact, God alone can be the judge. He gives His decision by showing heavenly signs and by helping the party which pursues the path of truth.

Important Words:

عسی (may be) is meant to express desire or hope of obtaining something good or to express fear lest one should fall into an evil way (Aqrab). The word thus implies either desire or hope of good or fear of evil. They say عسی زید ان یقوم i.e. Zaid is near to standing; or I eagerly desire or I hope that Zaid may be performing the act of standing; or it may be that Zaid is, or will be, standing. عسیmay thus be explained as meaning, it may be that, or simply may be. When uttered by God, the word is expressive of an event of necessary occurrence (Lane). See also the meaning of the word لعل under 2:22. Though desire or hope are not attributable to God, yet the words لعل and عسی are used by God to point to the fact that a certain thing is such that people may base their desire or hope on it (Mufradat).

Commentary:

The prosperity of a Mosque of God, and for that matter of the Ka‘bah itself, lies in the fulfilment of the noble object for which it is built. This object is the glorification and the remembrance of the name of God in it; and certainly this object is much the better realized by prohibiting those from visiting it who, instead of glorifying God, attribute co-partners to Him, and by encouraging and exhorting true believers to frequent it.

The words, these it is who may be among those who reach the goal, signify that, since believers are destined to prosper, even the material prosperity of the Ka‘bah will not suffer from the exclusion of infidels; for, believers will go on pilgrimage to it in ever-increasing numbers.

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.

12:104; 16:38.

Commentary:

The verse shows how anxious the Holy Prophet was that all those to whom he addressed his message should have believed in him and thus should have saved themselves from the evil consequences of rejecting the Divine Message. See also 18:7.

16:126; 53:31.