قُلۡ لَّوۡ کَانَ فِی الۡاَرۡضِ مَلٰٓئِکَۃٌ یَّمۡشُوۡنَ مُطۡمَئِنِّیۡنَ لَنَزَّلۡنَا عَلَیۡہِمۡ مِّنَ السَّمَآءِ مَلَکًا رَّسُوۡلًا ﴿۹۶﴾
قُل لَّوۡ كَانَ فِي ٱلۡأَرۡضِ مَلَـٰٓئِكَةٞ يَمۡشُونَ مُطۡمَئِنِّينَ لَنَزَّلۡنَا عَلَيۡهِم مِّنَ ٱلسَّمَآءِ مَلَكٗا رَّسُولٗا
a. 23:25; 25:22; 43:61. (close)
1653. The verse may have two meanings: (a) Angels descend upon angel- like men, and not upon their opposites, and if the disbelievers should also bring about an angelic change in their lives, angels would descend upon them. (b) Beings of the same species only can serve as exemplars or models for one another. Thus only a man could be the bearer of Divine Message for mankind, because only he alone could serve as a model for other men. (close)
a. 23:25; 25:22; 43:61. (close)
It is clear from this verse that what is here meant by "angels" are not real angels but angel-like men, because real angels certainly would not need other angels to come as Warners to them.
The verse constitutes an effective answer to those people who in their arrogance say that, being superior to their Prophet, they should have received revelation direct from God. They are told that angels descend upon angel-like men, and not upon their opposites and that if they bring about an angelic change in their lives, angels would begin to descend upon them.
But as they have allied themselves with Satan they could not expect visits from angels. The verse also provides an answer to another class of men who believe that man is too puny and inconsequential a being to be the recipient of Divine revelation and that higher beings are required for this purpose. The answer given is that only beings of the same species can help their prototypes achieve their salvation, because only they can serve as exemplars or models for them. Thus none but a man could be the bearer of a Divine Message for mankind, because only a man could serve as a model for other men. The word رسول (Messenger) here does not mean simply the bearer of Divinerevelation, but the possessor of all the attributes and qualifications of a Divine Messenger. (close)
قُلۡ کَفٰی بِاللّٰہِ شَہِیۡدًۢا بَیۡنِیۡ وَ بَیۡنَکُمۡ ؕ اِنَّہٗ کَانَ بِعِبَادِہٖ خَبِیۡرًۢا بَصِیۡرًا ﴿۹۷﴾
قُلۡ كَفَىٰ بِٱللَّهِ شَهِيدَۢا بَيۡنِي وَبَيۡنَكُمۡۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرٗا
b. 10:30; 13:44; 29:53; 46:9. (close)
b. 10:30; 13:44; 29:53; 46:9. (close)
This verse provides a telling answer to the other two objections mentioned in v.95 viz. (a) that man is too unimportant a being to be the recipient of God’s revelation; and (b) that he is endowed with such extraordinary natural gifts and faculties as not to need Divine revelation at all for his guidance. The answer here given is that God being the Creator of mankind knows full well how limited or self-sufficient are their natural gifts and so when He sends a Messenger, it is not for them to judge whether a Prophet should or should not have been sent to them but whether or not the claimant is a true Messenger. If, tested by God’s own tangible evidence, his claim is proved true, then both these objections fall to the ground and it has to be accepted that man is neither too unimportant to be the recipient of God’s word nor too self-sufficient not to need revelation. (close)
وَ مَنۡ یَّہۡدِ اللّٰہُ فَہُوَ الۡمُہۡتَدِ ۚ وَ مَنۡ یُّضۡلِلۡ فَلَنۡ تَجِدَ لَہُمۡ اَوۡلِیَآءَ مِنۡ دُوۡنِہٖ ؕ وَ نَحۡشُرُہُمۡ یَوۡمَ الۡقِیٰمَۃِ عَلٰی وُجُوۡہِہِمۡ عُمۡیًا وَّ بُکۡمًا وَّ صُمًّا ؕ مَاۡوٰٮہُمۡ جَہَنَّمُ ؕ کُلَّمَا خَبَتۡ زِدۡنٰہُمۡ سَعِیۡرًا ﴿۹۸﴾
وَمَن يَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِۖ وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُمۡ أَوۡلِيَآءَ مِن دُونِهِۦۖ وَنَحۡشُرُهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ عَلَىٰ وُجُوهِهِمۡ عُمۡيٗا وَبُكۡمٗا وَصُمّٗاۖ مَّأۡوَىٰهُمۡ جَهَنَّمُۖ كُلَّمَا خَبَتۡ زِدۡنَٰهُمۡ سَعِيرٗا
c. 7:179; 18:18; 39:37, 38. (close)
d. 6:129; 19:69. (close)
1654. When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before. (close)
a. 7:179; 18:18; 39:37-38. (close)
b. 6:129; 19:69. (close)
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57. (close)
ذٰلِکَ جَزَآؤُہُمۡ بِاَنَّہُمۡ کَفَرُوۡا بِاٰیٰتِنَا وَ قَالُوۡۤاءَ اِذَا کُنَّا عِظَامًا وَّ رُفَاتًاءَ اِنَّا لَمَبۡعُوۡثُوۡنَ خَلۡقًا جَدِیۡدًا ﴿۹۹﴾
ذَٰلِكَ جَزَآؤُهُم بِأَنَّهُمۡ كَفَرُواْ بِـَٔايَٰتِنَا وَقَالُوٓاْ أَءِذَا كُنَّا عِظَٰمٗا وَرُفَٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقٗا جَدِيدًا
e. 18:107; 34:18. (close)
f. 17:50; 23:83; 36:79; 37:17; 56:48. (close)
1655. All rejection of religion and truth is, in fact, the result of denial of the Hereafter. This is why the Qur’an has laid so much stress on Life after death and reverts to this all important subject time and again. (close)
a. 18:107; 34:18. (close)
b. 17:50; 23:83; 36:79; 37:17; 56:48. (close)
All disbelief is born of lack of belief in the life after death. Disbelievers rejected the word of God and thus rendered themselves deserving of punishment but this rejection of Divine revelation was due to a lack of belief in the life after death when they would have to render an account of their deeds. All rejection of religion and truth is, in fact, the result of denial of the next life. This is why the Quran has laid so much stress on the life after death and reverts to this all-important subject time and again. (close)
اَوَ لَمۡ یَرَوۡا اَنَّ اللّٰہَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ قَادِرٌ عَلٰۤی اَنۡ یَّخۡلُقَ مِثۡلَہُمۡ وَ جَعَلَ لَہُمۡ اَجَلًا لَّا رَیۡبَ فِیۡہِ ؕ فَاَبَی الظّٰلِمُوۡنَ اِلَّا کُفُوۡرًا ﴿۱۰۰﴾
۞أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ قَادِرٌ عَلَىٰٓ أَن يَخۡلُقَ مِثۡلَهُمۡ وَجَعَلَ لَهُمۡ أَجَلٗا لَّا رَيۡبَ فِيهِ فَأَبَى ٱلظَّـٰلِمُونَ إِلَّا كُفُورٗا
a. 36:82; 46:34; 86:9. (close)
1656. The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established. (close)
a. 36:82; 46:34; 86:9. (close)
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel- drivers of Arabia became the leaders and teachers of mankind. (close)
قُلۡ لَّوۡ اَنۡتُمۡ تَمۡلِکُوۡنَ خَزَآئِنَ رَحۡمَۃِ رَبِّیۡۤ اِذًا لَّاَمۡسَکۡتُمۡ خَشۡیَۃَ الۡاِنۡفَاقِ ؕ وَ کَانَ الۡاِنۡسَانُ قَتُوۡرًا ﴿۱۰۱﴾٪
قُل لَّوۡ أَنتُمۡ تَمۡلِكُونَ خَزَآئِنَ رَحۡمَةِ رَبِّيٓ إِذٗا لَّأَمۡسَكۡتُمۡ خَشۡيَةَ ٱلۡإِنفَاقِۚ وَكَانَ ٱلۡإِنسَٰنُ قَتُورٗا
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him. (close)
وَ لَقَدۡ اٰتَیۡنَا مُوۡسٰی تِسۡعَ اٰیٰتٍۭ بَیِّنٰتٍ فَسۡـَٔلۡ بَنِیۡۤ اِسۡرَآءِیۡلَ اِذۡ جَآءَہُمۡ فَقَالَ لَہٗ فِرۡعَوۡنُ اِنِّیۡ لَاَظُنُّکَ یٰمُوۡسٰی مَسۡحُوۡرًا ﴿۱۰۲﴾
وَلَقَدۡ ءَاتَيۡنَا مُوسَىٰ تِسۡعَ ءَايَٰتِۭ بَيِّنَٰتٖۖ فَسۡـَٔلۡ بَنِيٓ إِسۡرَـٰٓءِيلَ إِذۡ جَآءَهُمۡ فَقَالَ لَهُۥ فِرۡعَوۡنُ إِنِّي لَأَظُنُّكَ يَٰمُوسَىٰ مَسۡحُورٗا
b. 7:134; 27:13. (close)
1657. These nine Signs mentioned elsewhere in the Qur’an are, (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134). (close)
a. 27:14; 28:37; 40:25. (close)
a. 7:104; 27:13. (close)
b. 27:14; 28:37; 40:25. (close)
The nine signs alluded to in this verse have been mentioned elsewhere in the Quran. They are as follows: (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits which means the death of the first born children (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134). The Bible gives a strange description of these signs. Some of them were miracles pure and simple, such as the miracle of the rod and the radiant hand, while others served both as signs and as punishment. In 7:134 these Signs have been described as آیات مفصلات; the word مفصلات indicating that they were shown at intervals. Reference to these signs in this verse implies that similar signs will be shown to the Jews by the Holy Prophet and that like Pharaoh they would not benefit by them and like him they too would incur God’s displeasure and be visited with heavenly punishment. (close)
قَالَ لَقَدۡ عَلِمۡتَ مَاۤ اَنۡزَلَ ہٰۤؤُلَآءِ اِلَّا رَبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ بَصَآئِرَ ۚ وَ اِنِّیۡ لَاَظُنُّکَ یٰفِرۡعَوۡنُ مَثۡبُوۡرًا ﴿۱۰۳﴾
قَالَ لَقَدۡ عَلِمۡتَ مَآ أَنزَلَ هَـٰٓؤُلَآءِ إِلَّا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ بَصَآئِرَ وَإِنِّي لَأَظُنُّكَ يَٰفِرۡعَوۡنُ مَثۡبُورٗا
Pharaoh spoke of Moses as a victim of deception (v. 102), in order to lower him in the estimation of his people and to weaken his cause. But Moses warned Pharaoh that he would not succeed in his object because his people would certainly believe in him (Moses) and Pharaoh himself would come to a miserable end. The verse, in fact, implies a warning to the Meccans that, like Pharaoh who tried to defame and decry Moses, they would call the Holy Prophet a cheat and a victim of deception but like Pharaoh they would also fail in their designs and the Prophet would succeed. (close)
فَاَرَادَ اَنۡ یَّسۡتَفِزَّہُمۡ مِّنَ الۡاَرۡضِ فَاَغۡرَقۡنٰہُ وَ مَنۡ مَّعَہٗ جَمِیۡعًا ﴿۱۰۴﴾ۙ
فَأَرَادَ أَن يَسۡتَفِزَّهُم مِّنَ ٱلۡأَرۡضِ فَأَغۡرَقۡنَٰهُ وَمَن مَّعَهُۥ جَمِيعٗا
b. 2:51; 7:137; 8:55; 20:79; 26:67; 28:41. (close)
a. 2:51; 7:137; 8:55; 20:79; 26:67; 28:41. (close)
The verse contains a prophetic reference to some incidents in the Prophet’s life that were to happen later in Medina. The Jews and some of the leaders of the Quraish had hatched a plot to bring the Prophet into collision with the power of Imperial Rome as a result of which he had to undertake a long and hazardous journey to Tabuk. But God frustrated the evil designs of the Jews and the Quraish and the Prophet returned to Medina safe and sound after having concluded treaties of friendship with some of the tribes of those regions. (close)
وَّ قُلۡنَا مِنۡۢ بَعۡدِہٖ لِبَنِیۡۤ اِسۡرَآءِیۡلَ اسۡکُنُوا الۡاَرۡضَ فَاِذَا جَآءَ وَعۡدُ الۡاٰخِرَۃِ جِئۡنَا بِکُمۡ لَفِیۡفًا ﴿۱۰۵﴾ؕ
وَقُلۡنَا مِنۢ بَعۡدِهِۦ لِبَنِيٓ إِسۡرَـٰٓءِيلَ ٱسۡكُنُواْ ٱلۡأَرۡضَ فَإِذَا جَآءَ وَعۡدُ ٱلۡأٓخِرَةِ جِئۡنَا بِكُمۡ لَفِيفٗا
c. 7:138. (close)
1658. The verse implies that like Jews, the Muslims would suffer national disaster twice. The first of these two disasters befell Muslims when Baghdad fell to the arms of the Tartars under Halaku Khan. They are here told that they would be visited with Divine punishment for the second time in the Latter Days—in the time of the Promised Messiah, just as the Jews were punished in that of the first Messiah—Jesus. The verse signifies that when Muslims are punished for the second time, which means the fulfilment of 'the promise of the Latter Days,' the Jews would be brought back to the Holy Land from all parts of the world. The prophecy has been remarkably fulfilled by the return of the Jews to Palestine under the Balfour Declaration and by the setting up of the so-called State of Israel. 'The promise of the Latter Days' applies to the time of the Promised Messiah (Bayan). (close)
b. 7:138. (close)
2033. Important Words:
لفیفا (together) is derived from لف i.e. he folded up or wrapped up a thing in another thing. لف العدو means, he involved the enemy in difficulty. لف و نشر in rhetoric means, involution and evolution or complication and explication. لفیفا means, wrapped up under an envelope; mixed; mixed crowd; intimate friend (Lane & Aqrab).
The words "the land" do not refer to Egypt, where the Israelites never dwelt after Pharaoh had been drowned. They refer to Canaan, the land which was promised to them.
It is worthy of note that whereas Moses could never settle the Israelites in Egypt where he was born and brought up and got only Canaan as a substitute for it, the Holy Prophet not only regained Mecca, the land of his birth and the cradle of his Faith, but many other countries also fell into the hands of his followers.
The present verse read along with verses 17:6-8 & 1:6-7 may be explained as follows:
After the destruction of Pharaoh Jews would go and dwell in Canaan from where after sometime they would be driven away but would later return to it. In consequence, however, of their misdeeds they would again be visited with Divine punishment and be banished from their hearths and homes and would live in exile till the time when the second of the two punishments would overtake another people (Muslims) who would succeed them (the Jews) as their counterparts. It is then that they (the Jews) will be gathered from the ends of the earth and brought back to their Holy Land. But with the regeneration of Muslims through the Promised Messiah the latter would again come into their own.
The verse also implies that, like Jews, the Muslims would suffer- national disaster twice. As mentioned in vv. 6-8 Divine punishment befell the Jews twice. They suffered terribly first at the hands of King Nebuchadnezzar of Babylon, when they were carried away into captivity, and then a second time at the hands of the Emperor Titus of Rome. On both these occasions the Jews were driven away from their native land and were scattered all over the world. In the present verse a promise has been held out to them that they will be gathered in the Holy Land at the time of the fulfilment of "the promise of the latter days" (وعدالاخرة). This fulfilment of "the promise of the latter days" must have reference to some other incident than the twofold national disaster that overtook the Jews. Elsewhere (73:16) the Quran has compared the Holy Prophet to Moses and 1:7 implies that a section of Muslims would follow in the footsteps of Jews. It can therefore be reasonably concluded that, like Jews, Muslims also were destined to be smitten twice with national disaster. The first of these two disasters befell Muslims at the time of the Crusades when for a time the Holy Land was lost to them and later when Baghdad fell to the arms of the Tartars under Hulagu Khan. They were to be visited with Divine punishment for the second time in the time of the Promised Messiah just as the Jews were punished in that of the first Messiah—Jesus. In the present verse we are told that when Muslims are punished for the second time which means the fulfilment of "the promise of the latter days" the Jews would be brought back to their Holy Land from all parts of the world. This is what is happening now in Palestine.
According to Fat’hul-Bayan some very prominent Muslim religious scholars hold the view that وعدالاخرة (the promise of the latter days) applies to the time of the Promised Messiah. This interpretation supports our view. (close)