وَلَآ أَقُولُ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "وَلَآ أَقُولُ".
قُل لَّآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ لَكُمْ إِنِّى مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ
11:32.
10:16; 46:10.
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
a
11:32.
b
10:16; 46:10.
d
11:32.
e
10:16; 46:10.
796
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
c
11:32.
d
10:16; 46:10.
وَلَآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ إِنِّى مَلَكٌ وَلَآ أَقُولُ لِلَّذِينَ تَزْدَرِىٓ أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ ٱللَّهُ خَيْرًا ۖ ٱللَّهُ أَعْلَمُ بِمَا فِىٓ أَنفُسِهِمْ ۖ إِنِّىٓ إِذًا لَّمِنَ ٱلظَّٰلِمِينَ
6:51.
6:51.
6:51.
Commentary:
In the first part of this verse Noah answers the objections of his opponents about himself in another form. He says that they taunt him for being a mere human being like themselves. But his claim is not inconsistent with his being a human being. He is only a Prophet, and it was not necessary for a Prophet to be different in kind from those to whom he was sent. On the contrary, it is necessary that he should be one of them and similar to them. If he had ascribed divinity to himself and had said that God had delegated His authority to him, then indeed they could have asked how a human being like them could discharge Divine functions. But he has made no such claim. His only claim is that God had chosen him as an instrument for conveying to men the knowledge which He wishes to disclose to them.
The words, Allah will not bestow any good upon them, contain a further answer to the objections of Noah’s enemies about his followers. Noah says that they taunted his followers with being mean and lowly, but who could say what was going to happen in future or how God intended to bestow on these very poor people the blessings of Heaven and the earth. He further reinforces his argument by saying that truly mean is that person whose heart is corrupt, but the condition of the heart or the mind is known to God alone. They judged his followers by their outward condition while God, Who knew the real condition of their hearts, knew that they were not mean but the noblest of men. This is the significance of the words, Allah knows best whatever is in their minds.
d
6:51.
a
6:51.
1413
Commentary:
In the first part of this verse Noah answers the objections of his opponents about himself in another form. He says that they taunt him for being a mere human being like themselves. But his claim is not inconsistent with his being a human being. He is only a Prophet, and it was not necessary for a Prophet to be different in kind from those to whom he was sent. On the contrary, it is necessary that he should be one of them and similar to them. If he had ascribed divinity to himself and had said that God had delegated His authority to him, then indeed they could have asked how a human being like them could discharge Divine functions. But he has made no such claim. His only claim is that God had chosen him as an instrument for conveying to men the knowledge which He wishes to disclose to them.
The words, Allah will not bestow any good upon them, contain a further answer to the objections of Noah’s enemies about his followers. Noah says that they taunted his followers with being mean and lowly, but who could say what was going to happen in future or how God intended to bestow on these very poor people the blessings of Heaven and the earth. He further reinforces his argument by saying that truly mean is that person whose heart is corrupt, but the condition of the heart or the mind is known to God alone. They judged his followers by their outward condition while God, Who knew the real condition of their hearts, knew that they were not mean but the noblest of men. This is the significance of the words, Allah knows best whatever is in their minds.
b
6:51.