رَبَّكَ هُوَ

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.

2:174; 5:4-5; 6:146; 16:116.

Commentary:

In this verse the objection of disbelievers has been answered in the very words in which it was made. Their objection was that Muslims profess to be devoted to the name of Allah, yet they do not eat of the flesh of the animal killed by God, i.e. the animal that dies of itself. The answer given in the present verse is, "when we are devoted to Allah, why should we not eat of the food on which the name of our Lord is pronounced?" But the name of God is not pronounced on an animal that dies of itself. Its death takes place under the general law of nature.

The words, He has already explained, refer to 16:116, which was revealed earlier.

The word "mislead" signifies that man-made teachings, which are given by most men in opposition to the teachings of God, only lead people astray.

The word "transgressors" at the end of the verse indicates that the objections raised against the teachings of God have their source in malice and enmity and those who bring forward such objections are indeed transgressors.

Important Words:

القوی (Powerful) is derived from قوی meaning, he was or became strong; vigorous, robust or sturdy. قوی علیه means, he had strength or power sufficient for it; or he had strength or power to endure it; he prevailed against it. قوة which is the noun-infinitive from this root means, strength, power, potency, might or force. قوی therefore means, powerful, strong, mighty. القوی is one of the attributive names of God, meaning, Powerful, Mighty, etc. (Lane & Aqrab).

Commentary:

Every punishment is a disgrace in itself. The addition of the words, the ignominy of that day, therefore shows that there were some special elements of disgrace in the visitation that overtook the people of Salih.

Commentary:

The preceding verse spoke of the imminent destruction of disbelievers and the present verse says that God never hesitates to destroy the wicked because, being the Great Creator, He can easily bring into existence a better people after the destruction of their predecessors. This is the implication of the Divine attribute خلاق (the Great Creator) used in the intensified form.

The attribute علیم (All-Knowing) points to the fact that God is well aware of the new order which will shortly replace the old. It will be a much better order and at its advent no one will regret the old order. It may be noted how in this one brief word علیم (All-Knowing), the Quran has condensed so much meaning. The word hints at the excellence of the new social and political order to be introduced by Islam.

It may further be noted that among the first few verses of this Surah the Holy Prophet was told to leave the disbelievers alone, victims to vain hopes, to eat and enjoy themselves for a while (v. 4). The verse under comment says that the time of their promised respite had now come to an end.

The Divine attributes "Great Creator" and "All-Knowing" also furnish an answer to those who wondered whence were to arise the circumstances and conditions which would ensure final victory for Islam. The answer is that God, being the Great Creator and All-Knowing, will not fail to bring about circumstances and conditions necessary for such a victory when the proper time for it arrived.

6:129; 25:18; 34:41.

Commentary:

The word حشر (gathering together) used in this verse signifies the post-mortal Resurrection when all generations of men will be assembled together. It is also used to signify the bringing together of men by a Prophet of God. A Prophet rescues the people to whom he is sent from the differences which separate them and links them all in one bond of common brotherhood. The verse under comment refers to both the former and the latter assemblages. It thus consoles the Holy Prophet and his few early Companions with the assurance that, although his countrymen were now bitterly opposed to him, a time would come when they would all gather under his banner.

The words, He is Wise, are intended to hint that the assembling together of the Arabs under the banner of Islam would be brought about not immediately and all at once but slowly and gradually. Immediate and speedy conversion could only be effected by God’s direct intervention amounting to compulsion, but that would deprive men of the merit of such conversion. Moreover, in the event of such Divine intervention it would become impossible to distinguish between people of different spiritual capacities as evinced by the difference in their attitudes towards the heavenly Messenger. If all men had been made to accept Islam by the direct intervention of God, all would have become Muslims on the first day of the announcement by the Holy Prophet of his claim, and all distinction between men of different spiritual capacities and aptitudes, such as between Abu Bakr and Abu Jahl or even between Abu Bakr and later converts, would have altogether disappeared.

The word, All-Knowing, suggests that even if the final triumph of the truth is delayed through Divine dispensation, there is no occasion for the Faithful to lose hope; for God, to Whom all secrets of the future are known, assures them that all Arabia would soon be gathered under the banner of Islam.

Taking the word حشر (gathering together) in the sense of post-mortal Resurrection, the verse would signify that on the Day of Judgement all generations of men, past and future, would be assembled before God and would be rewarded according to their deeds. Muslims, therefore, should not mind if in the early days of the struggle they are meeting with hardships and difficulties, and should not look upon those who have died before the final triumph of Islam as having died in vain, because the real Day of Reckoning is to come after death.

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.

4:142; 22:70; 39:4.

Commentary:

The reference in "the Day of Resurrection" is very probably to the Battle of Badr, which has also been called the Day of Discrimination or Decision at another place in the Quran (8:42). A great decision was made on that day. The forces of darkness were routed and truth came into its own.

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.