Introduction of Ash-Shu`ara'
(Revealed before Hijrah)
A large majority of scholarly opinion regards this Surah as of Meccan origin, but according to Muqatil vv. 198 and 225 belong to the Medinite period. Ibn ‘Abbas and Qatadah, however, are of the opinion that vv. 225-228 alone were revealed at Mecca. But this discrimination between certain verses as being of Meccan origin and certain others as having been revealed at Medina is only arbitrary. Generally, the commentators base this haphazard distinction on the subject matter of the verses in question which, according to them, deal with the conditions and circumstances in Mecca or Medina at the time when the relevant verse or verses were revealed or some particular incident which occurred in Mecca or Medina at that time. But thus to assign a particular verse or verses to the Meccan or Medinite period without giving sound and solid arguments or some incontestable historical evidence in support of such an assumption is at best hypothetical. Muqatil, for instance, holds v. 198 as having been revealed at Medina simply because it speaks of the "learned men of the Children of Israel" with whom the Muslims came in contact at Medina. If this fact alone were to be accepted as the criterion for determining as to whether a particular verse was revealed at Mecca or Medina, then both Surah Maryam and Surah Ta Ha, which were definitely revealed at Mecca, will have to be regarded as belonging to the Medinite period because they deal with Christianity and the Israelite Prophets, and the Muslims came in contact with Jews and Christians at Medina. This method of determining the period of the revelation of the Quranic verses or Surahsis not safe and is calculated to lead to wrong conclusions. The only safe guide in this respect is authentic historical evidence, the rest is mere conjecture and surmise.
From this Surah a departure has been made in the subject matter of the Quran. From Surah Yunus, the Quran had directed its address principally to the Jews and the Christians. With the present chapter, the Muslims take the place of these two peoples and the form, nature and scope of the address have been changed, therefore, from this Surah a change has also taken place in the مقطعات (abbreviated letters) placed at the head of the Surahs. The present Surah has been named الشعراء (poets) in order to drive home to Muslims the supreme lesson that success comes to a people only when their profession and practice go together and that empty talk like that of the poets leads nowhere.
The preceding Surah had ended on the note that it would be a great mistake to suppose that God would allow the time-honoured system that had come into being through the great religions of the world to be destroyed. On the contrary, God had created man to demonstrate in his person His great attributes and in order that he should respond to the Divine Call. If man does not fulfil the great and sublime object of his creation, then there is no need or justification for him to exist and no need for God to feel any hesitancy in destroying him. In the Surah under comment we are told that in his love and solicitude for humanity, the Holy Prophet feels grieved at this apprehended possibility and wishes and desires that man may be saved. This desire of the Holy Prophet no doubt proceeds from his great love for mankind. The destruction of man, however, does not apparently seem to be quite in harmony with the Divine design. The Divine design is that having been endowed with knowledge of and insight into the Heavenly plan, man should be vouchsafed the opportunity to discover, with his own will and endeavour, the ways of the nearness of God and then should try to attain such nearness. But if he refuses to do so, he should suffer the consequences of his refusal. The Surah then proceeds to tell us that if man had not been endowed with the discretion and ability to make a choice, he would have become a mere machine and an automaton and would not have been considered as a being made in the image of God. So man must act and conduct himself in harmony with the Divine scheme without which he cannot attain true and real salvation.
The Surah particularly deals with the Divine attributes, Latif (Benignant), Sami‘ (Hearing), Malik (King) and Rahim (Merciful), and gives sound and solid arguments and reasons to prove that God is Holy, He hears the prayers of His creatures, He is Merciful and He is the King and Ruler of the whole universe. It proceeds to say that the Quran gives its own arguments and proofs and needs no extraneous help or support to substantiate and establish the truth of its claims and teachings. It is further stated that the Holy Prophet’s grief at the refusal of disbelievers to accept the Divine Message will be of no avail to them because it is entirely their own choice whether to accept or reject the truth, and God will not compel them to accept it. As disbelievers have deliberately preferred disbelief to belief therefore they have become far removed from the realities of life and only mock and jeer at truth.
The Surah then goes on to say that as for the fulfilment of human needs and requirements, God has created pairs in all things in the physical world. It stands to reason that in the spiritual realm also He should have created their counterparts. This arrangement shows that God is Almighty and Merciful.
Next, it gives in detail the story of Moses: How he was entrusted with his great mission and was commanded to go with his brother, Aaron, to Pharaoh to preach to him the Divine Message and to ask him to let him take the Israelites out of Egypt, and how Pharaoh taunted him for being ungrateful as he had been brought up in his house, and how Moses turned the tables upon him by telling him that instead of taunting him with ingratitude, he (Pharaoh) should have felt ashamed of himself for having unjustly held his (Moses’) people in bondage. It is further stated that having been utterly confounded by Moses’ rejoinder, Pharaoh sought to change the subject and began to ask questions about the existence of God. But when Moses gave devastating answers to these questions, Pharaoh threatened him with imprisonment. And when Moses showed him the sign of the rod and of the white hand, no course was left open to him but to accuse him (Moses) of being a sorcerer and an adventurer who sought political leadership. In order to defeat Moses, as he thought, with his own weapons, Pharaoh summoned magicians from all over the land, but they were completely confounded and discomfited and came to believe in Moses there and then.
The Surah then sheds further light on the activities of Moses, who in pursuance of Divine command succeeded in taking the Israelites out of Egypt, and we are told that having been severely mortified and enraged at the escape of the Israelites, Pharaoh followed them in hot pursuit with his mighty hosts, but the Israelites safely went ashore while Pharaoh and his hosts were drowned in the sea. Then to illustrate that truth always triumphs in the long run and opposition to it comes to grief, the Surah gives instances of Prophets Abraham, Noah, Hud, Salih, Lot and Shu‘aib. Abraham demonstrated to his people the folly and futility of idol worship and invited them to the worship of Almighty God Who hears the prayers of His votaries and Who controls the universe, and makes provision for the physical needs of man and also provides spiritual guidance for him. He gives life and brings about death and in Him all hopes are centred. To this most sympathetic and solicitous harangue of Abraham, his people, after the manner of the opponents of former Prophets, returned the arrogant reply that on no account would they give up the religion of their forefathers. They rejected the Divine Message and were punished, because it is the invariable law of God that the arrogant and the wicked disbelievers are punished for their rejection of truth.
Abraham’s account is followed by that of Noah. Noah’s people also rejected him on the ground that he sought to remove all social distinctions. He told them that true criterion to judge who was really high and noble and who was low and ignoble was good conduct and righteous deeds and not power, wealth and social status. His people, instead of listening to his message, threatened him with violence and incurred the wrath of God. Noah was followed by Hud and Salih. Both these Divine Prophets also tried hard to make their people realize that it was not material pomp and power but good morals and spiritual strength upon which really depended the life and strength of a people. But their people also turned a deaf ear to their preachings and opposed them and persecuted them and declared with boastful arrogance that they would not give their allegiance to men of no consequence. The inevitable result of their opposition was that Divine punishment descended upon them. The people of Lot and Shu‘aib fared no better. The former indulged in unnatural moral vice and the latter were dishonest in their commercial dealings. They, too, refused to listen to their Prophets and ignored Divine warnings, and consequently were seized with Divine punishment.
Towards its end the Surah reverts to the subject with which it had commenced, viz. that the Quran is the revealed Word of God. It further says that in order to prove the truth of its claims and teachings the Quran gives solid and sound arguments and adds that the Prophets of yore have testified to its truth and have made prophecies about it, and the learned men of Israel also are convinced in their heart of hearts of its truth because it fulfils prophecies which are contained in their scriptures. Moreover, the Quran has been revealed in the tongue of its immediate addressees, the Arabs. If it had been revealed in a foreign tongue, they would not have understood it. But now that it has been revealed in their own tongue they cannot refuse to accept it on the pretext of its not having been revealed in their own tongue. It, however, seems clear that like the opponents of truth in the past they would not accept it, and by their persistent rejection would incur God’s displeasure. They should realize that if the Holy Prophet is a true Messenger of God, they would not escape Divine punishment.
The disbelievers are then invited to ponder over the teachings of the Quran and to see if such a noble and sublime teaching could have been the work of Satan or if the Holy Prophet could have produced it himself. The teachings of the Quran bear a close resemblance to those of the old scriptures, and satanic people evidently can have no access to the Source of these teachings. Satans descend only upon liars and sinners and upon those who forge lies and coin and copy falsehood. The poets derive inspiration from these votaries of falsehood and are in turn followed by men of low morals and of no fixed principles. The poets and their followers take delight in tall, meaningless talk, but do not act upon what they profess and preach. As against them the righteous servants of God preach truth and serve and suffer for their noble ideals and therefore triumph and prevail in the long run.
The Surah closes with enjoining the Holy Prophet to continue to preach the Unity and Oneness of God, first of all to his own people and then to educate and train believers for the promotion and furtherance of the great cause of Islam. He is further enjoined not to have anything to do with disbelievers and to trust in the Almighty and Merciful God under Whose protection and fostering care he passes his days, Who keeps a constant watch over him and Who will very soon end the state of dispersion of Muslims and will bring them together in a place where they will live in peace and prosperity and will worship none but the One True God in perfect safety and security.
یہ مکی سورت ہے اور بسم اللہ سمیت اس کی دو سو اٹھائیس آیات ہیں۔
اس سورت کا آغاز ایک دفعہ پھر بعض مقطعات سے کیا گیا ہے اور اس میں لفظ ’’س‘‘ بطور حرف مقطعہ پہلی بار نازل فرمایا گیا ہے۔ اس کے مختلف معانی ہوسکتے ہیں اور ہیں لیکن بعض اہل علم ان مقطعات کی تشریح اس طرح کرتے ہیں کہ ’’ط‘‘ سے مراد طیب اور ’’س‘‘ سے مراد سمیع اور ’’م‘‘ سے مراد علیم ہے۔ گزشتہ سورت کے آخر میں بتایا گیا تھا کہ جب انسان دعا کا انکار کرکے اللہ تعالیٰ سے اپنا تعلق قطع کرلیتا ہے تو اسے اس کے نتیجہ میں ہر قسم کی روحانی بیماریاں چمٹ جاتی ہیں۔ اس سورت میں اسی کی مثال کے طور پر ان قوموں کا ذکر ہے جن سے دعا کے انکار کے نتیجہ میں اللہ تعالیٰ نے یہی سلوک فرمایا۔ ان سب منکر قوموں کے ذکر کے بعد اَلْعَزِیْزُ الرَّحِیْم کی جو تکرار آئی ہے وہ بتاتی ہے کہ پھر اللہ تعالیٰ نے اُن کو رحیم ہونے کے سبب سے دوبارہ موقع عطا فرمایا کہ شاید وہ رجوع کریں مگر پَے بہ پَے ایسا ہوتا رہنے کے باوجود انجام کار وہ حق کو ٹھکراتے رہے اور پھر اللہ تعالیٰ نئی رحمت کے ذریعہ ان پر نازل ہوتا رہا۔ یہاں ’’اَلْعَزِیْز‘‘ کی تکرار بتا رہی ہے کہ اللہ کے دشمنوں نے تو انبیاء کو ذلیل اور رسوا کرنے کی کوشش کی مگر اُن کے ربّ ِعزیز نے ان کو دائمی عزت عطا فرمائی۔ اس کے بعد آنحضرت صلی اللہ علیہ و سلم کو ارشاد فرمایا گیا ہے کہ اپنے قریبی رشتہ داروں کو اُن کے بدانجام سے ڈرا اور جو روحانی رشتہ دار تجھے عطا فرمائے گئے ہیں ان پر اپنی رحمت کے پَر جھکادے۔ اگر کفر کرنے والے اپنے کفر پر مُصِر رہیں تو اعلان کردے کہ مَیں تمہارے کفر سے بیزار ہوں اور میرا توکل تو محض اللہ ہی پر ہے جو بہت غالب اور حکمت والا اور بار بار رحم فرمانے والا ہے اور دعاؤں کو بہت سننے والا اور بہت جاننے والا ہے۔ اس کے بعد ایک ایسی دلیل دی گئی ہے جس سے قطعی طور پر ثابت ہوتا ہے کہ انبیاء پر بہرحال شیطان نہیں اتر سکتے کیونکہ نہ وہ ’’اَفَّاک‘‘ ہوتے ہیں اور نہ ’’اَثِیم‘‘ ۔ یعنی وہ نہ تو جھوٹ بولنے والے ہوتے ہیں اور نہ گنہگار ہوتے ہیں اور ان کے سچے ہونے پر اُن کے گرد و پیش رہنے والے سب گواہ ہیں۔
آنحضرت صلی اللہ علیہ و سلم پر نازل ہونے والے کلام کی عظمت میں ایک یہ بات بھی داخل ہے کہ یہ عظیم الشان شعریت سے پُر ہے اور قرآن کریم کی شعری فصاحت و بلاغت سے متاثر ہوکر بہت سے شعراء نے شعر کہنے ہی چھوڑ دیئے تھے۔ لیکن اس کے نتیجہ میں یہ گمان کرنا کہ نعوذ باللہ من ذٰلک، رسول اللہ صلی اللہ علیہ و سلم خود ایک اعلیٰ درجہ کے شاعر تھے اس لئے غلط ہے کہ شاعر تو ہر وادی میں بھٹکتا پھرتا ہے مگر قرآن تو ایسی کتاب نہیں جو بے سبب ہر وادی میں بھٹکتی پھرے۔ اس کے ساتھ ہی ان شعر کہنے والے مسلمانوں کی بطور استثناء بریت فرمادی کہ جو ایمان لائے، نیک عمل بجالائے اور اللہ تعالیٰ کا ذکر کثرت سے کرتے ہیں اور جب اُن پر ظلم کیا گیا تو اس کا بدلہ لیتے ہیں۔ یہاں اُن مسلمان شعراء کی طرف اشارہ ہے جنہوں نے اُس وقت اپنے شعروں کے ذریعہ بدلہ لیا جب کفار کے بدگو شعراء نے آنحضرت صلی اللہ علیہ و سلم پر حملہ کیا۔
بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ﴿۱﴾
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
a. 1:1. (close)
a. See 1:1. (close)
See 1:1. (close)
2094. In the Muqatta‘at (abbreviated letters) Ta Sin Mim, Ta stands for Tahir (Lord of Purity), Sin for Sami‘ (All-Hearing) and Mim for Majid (Lord of Dignity), thus indicating that the Surah deals with the means to achieve purity of heart, acceptance of prayer and dignity. This and the next two Chapters form a special group known as the Ta Sin Mim group and all of them bear a very close resemblance to each other in their subject-matter. They were revealed about the same time at Mecca. As these Surahs deal particularly with the life-story of Moses in some detail, some Commentators have taken these abbreviated letters as standing for Mount Sinai and Moses— Ta Sin standing for Turi Sinin (Mount Sinai) and Mim for Musa (Moses). (close)
The مقطعات (abbreviated letters) طسم may stand for the three Divine attributes, viz. Benignant, All-Hearing and All-Knowing; the letter ط representing the Divine attribute لطیف (Benignant), س representing سمیع (All-Hearing) and م standing for علیم (All-Knowing). These مقطعات show that in the present and the following few Surahs, which are similar and subordinate to the present Surah, in subject-matter, light has been shed on the fact that God is humanity’s Great Benefactor; He is Kind and Compassionate to His servants; He hears their prayers and supplications and knows the inmost secrets of their hearts and all their needs and requirements and fulfils them. They further show that light has also been thrown in these Surahs on the laws and rules which regulate and govern the universe and thus demonstrate Divine Majesty, Dignity and Glory and that sound and solid arguments have been given to support and substantiate what the Quran asserts and claims. These مقطعات give such a beautiful and complete picture of Divine attributes as no other revealed Scripture has done and by implication exhort a Muslim to assimilate and develop in his person these attributes because God has created man in His own image and to the extent to which he assimilates Divine attributes, to that extent he rises morally and spiritually and becomes his Creator’s manifestation.
The present and next two Surahs form a special group known as the طسم (Ta Sin Mim) group. These three Surahs bear a very close resemblance to each other in their subject-matter and were revealed in the same period at Mecca. As all of them deal particularly with the life-story of Moses in some detail, some commentators of the Quran have taken the abbreviated letters طسم as standing for Mount Sinai and Moses; طس standing for طور سیناء (Mount Sinai) and م for موسی (Moses).
The fact that the present Surah and 28th Surah are prefixed with the abbreviated letters طسم and give a much more detailed account of the different phases of Moses’ chequered life, coupled with the fact that the 27th Surah has only طس placed in its beginning (the letter م having been significantly omitted) and makes only a very brief reference to him, lends additional weight to the inference that this letter stands for Moses.
It may also be added that the three Divine attributes Benignant, All-Hearing and All-Knowing have also a strong bearing on the life story of Moses, related in some detail in these three Surahs.
For a detailed explanation, however, of مقطعات (abbreviated letters) see 2:2 & 19:2. (close)
تِلۡکَ اٰیٰتُ الۡکِتٰبِ الۡمُبِیۡنِ ﴿۳﴾
تِلۡكَ ءَايَٰتُ ٱلۡكِتَٰبِ ٱلۡمُبِينِ
b. 12:2; 15:2; 27:2; 28:3. (close)
2094A. See 1356. (close)
a. 12:2; 15:2; 27:2; 28:3. (close)
2706. Important Words:
مبین (clear) as active participle from أبان which is derived from بان which being intransitive means it (the thing) was or became clear, manifest, plain, etc. أبان is used both as transitive and intransitive. أبان الحق or استبان الحق (haqqu) means, the truth became apparent and أبان الحق (haqqa) means, he made the truth clear. مبین therefore means, (1) that which itself is clear and manifest; (2) that which makes other things clear and (3) that which cuts off one thing from another and renders it distinct and separate from it (Lane & Aqrab). See also 2:169.
The word مبین as its meanings show, points to the following three salient features of the Quran, viz. (1) that it not only states facts and makes prophecies and lays down laws and ordinances but also supports and substantiates what it says and claims by solid arguments and sound reasons; (2) that it is not only clear in itself but makes clear the obscurities and ambiguities that are to be found in previous revealed scriptures; and (3) that all that is essential for the attainment of nearness to God and all that relates to the laws of the Shari‘ah, to ethics and to matters of belief has been made quite clear in it.
This is a quality which the Quran possesses to the entire exclusion of all other revealed Books. Other scriptures are only مستبین (clear in themselves) but the Quran is not only مستبین but is also مبین (makes clear the obscurities that are to be found in other Books). What adds to the beauty of the Quran as کتاب مبین (clear and perspicuous Book) is that all its teachings are in perfect harmony with کتاب مکنون(preserved Book) i.e. pure and unsullied nature. (close)
لَعَلَّکَ بَاخِعٌ نَّفۡسَکَ اَلَّا یَکُوۡنُوۡا مُؤۡمِنِیۡنَ ﴿۴﴾
لَعَلَّكَ بَٰخِعٞ نَّفۡسَكَ أَلَّا يَكُونُواْ مُؤۡمِنِينَ
c. 18:7. (close)
2094B. See 1664. (close)
b. 18:7. (close)
2707. Important Words:
For باخع see 18:7.
The verse speaks volumes for the Holy Prophet’s concern and solicitude for the spiritual well-being of his people. His grief over their rejection of his message and opposition to it had almost killed him. He knew that if his people did not desist from opposing him and did not give up their evil ways, Divine wrath would descend upon them. The realization of this fact lay very heavy upon his heart. God’s Messengers and His Prophets are full of the milk of human kindness. They cry and weep and grieve for mankind. But such is human ingratitude that those very people for whom they feel so deeply persecute them and seek to kill them. (close)
اِنۡ نَّشَاۡ نُنَزِّلۡ عَلَیۡہِمۡ مِّنَ السَّمَآءِ اٰیَۃً فَظَلَّتۡ اَعۡنَاقُہُمۡ لَہَا خٰضِعِیۡنَ ﴿۵﴾
إِن نَّشَأۡ نُنَزِّلۡ عَلَيۡهِم مِّنَ ٱلسَّمَآءِ ءَايَةٗ فَظَلَّتۡ أَعۡنَٰقُهُمۡ لَهَا خَٰضِعِينَ
2095. The Holy Prophet’s grief will not be in vain. If his people do not cease opposing him, they will be visited with the Sign of punishment which will humiliate and debase their leaders, A‘naq meaning leaders (Lane). (close)
2708. Important Words:
اعناق (necks) is the plural of عنق (‘unuqun) which is derived from عنق (‘aniqa) which means, his neck became tall. عنقmeans, neck, a portion of good; the upper portion of an elevated tract of land; the leaders or chiefs of a people, a company or a large company of men. They say جاء نی عنق من الناس i.e. a party of men came to me. The word also means, the first part of everything. They say مات فلان فی عنق الصیف i.e. such a one died in the beginning of summer. ھم عنق الیک means, they are inclined and listening to thee or expecting thee (Lane & Aqrab). اعناق therefore means, (a) different parties; (b) leaders; (c) those who are waiting for a sign to come.
The verse means to say that the Holy Prophet’s grief for his disbelieving people will not be in vain. If they do not cease opposing him, they will be visited with the sign of punishment which will humiliate and debase their leaders. That great sign was witnessed by the Quraish in the Battle of Badr when they suffered a most humiliating defeat at the hands of a small number of poor and ill-equipped Muslims and when almost all their great leaders were killed. Again they witnessed it in the Fall of Mecca when the cause of Islam triumphed fully and completely and the Quraish saw that they had to seek pardon from one whom they had hunted out of his native city and upon whose head they had placed a heavy price. (close)
وَ مَا یَاۡتِیۡہِمۡ مِّنۡ ذِکۡرٍ مِّنَ الرَّحۡمٰنِ مُحۡدَثٍ اِلَّا کَانُوۡا عَنۡہُ مُعۡرِضِیۡنَ ﴿۶﴾
وَمَا يَأۡتِيهِم مِّن ذِكۡرٖ مِّنَ ٱلرَّحۡمَٰنِ مُحۡدَثٍ إِلَّا كَانُواْ عَنۡهُ مُعۡرِضِينَ
d. 21:3, 43. (close)
2096. The word, 'new' means, 'in a new form,' or 'with new details.' In fact, all Divine Laws are similar in their fundamentals and basic teachings. It is only in details that they differ. Or a new Law is revealed in a changed and improved form in order that it may suit the ideas, needs and requirements of the particular time in which it is revealed. Some Prophets come with a new Law, while others only serve the existing Law. (close)
a. 21:3, 43. (close)
The word "new" means, "in a new form" or "with new details". In fact, all Divine Laws are similar in their fundamentals and basic teachings. It is only in details that they differ. Or a new Law is revealed in a changed form in order to suit the ideas, needs and requirements of the particular time in which it is revealed. Some Prophets come with a new Law, while others only serve the existing Law. (close)
فَقَدۡ کَذَّبُوۡا فَسَیَاۡتِیۡہِمۡ اَنۡۢبٰٓؤُا مَا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ ﴿۷﴾
فَقَدۡ كَذَّبُواْ فَسَيَأۡتِيهِمۡ أَنۢبَـٰٓؤُاْ مَا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ
a. 6:35; 22:43; 35:26; 40:6. (close)
a. 6:35; 22:43; 35:26; 40:6. (close)
The verse has an implied allusion to the Biblical prophecy, viz. "the stone which the builders rejected has become the head of the corner" (Matt. 21:42). (close)
اَوَ لَمۡ یَرَوۡا اِلَی الۡاَرۡضِ کَمۡ اَنۡۢبَتۡنَا فِیۡہَا مِنۡ کُلِّ زَوۡجٍ کَرِیۡمٍ ﴿۸﴾
أَوَلَمۡ يَرَوۡاْ إِلَى ٱلۡأَرۡضِ كَمۡ أَنۢبَتۡنَا فِيهَا مِن كُلِّ زَوۡجٖ كَرِيمٍ
b. 36:34-37. (close)
b. 36:34-37. (close)
Of all Divine Books it is the Quran which declared this great scientific truth as far back as about 1400 years that all things have been created in pairs. The verse further implies that when in the physical world all things have been created in pairs, it stands to reason that in the spiritual world also things should be in pairs—a Moses or a Jesus should have his counterpart and the Mosaic Dispensation should also have its counterpart—the Islamic Dispensation. (close)
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕوَ مَا کَانَ اَکۡثَرُ ہُمۡ مُّؤۡمِنِیۡنَ ﴿۹﴾
إِنَّ فِي ذَٰلِكَ لَأٓيَةٗۖ وَمَا كَانَ أَكۡثَرُهُم مُّؤۡمِنِينَ
وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿٪۱۰﴾
وَإِنَّ رَبَّكَ لَهُوَ ٱلۡعَزِيزُ ٱلرَّحِيمُ
2097. The words, 'verily thy Lord—He is the Mighty, the Merciful,' imply that the circumstances of the Holy Prophet will resemble those of the Prophets mentioned in this Surah, but whereas the Mighty God had seized and destroyed the enemies of those Prophets, in the case of the Holy Prophet the Mighty God will not only manifest His might and power in giving victory to the Holy Prophet and in making his cause triumph and prosper, but will also show mercy to his people, inasmuch as only a small fraction of them will be destroyed while a great majority will receive Divine forgiveness and mercy and in the end will accept his Message. (close)
In the present Surah brief accounts of several great Prophets of God have been given and the account of every Prophet has ended with the words, "Verily thy Lord is the Mighty, the Merciful." These words imply that the circumstances of the Holy Prophet will resemble those of the Prophets mentioned in this Surah. He will go through the same trials and tribulations through which they had to pass and will face the same tempests and temptations which those Prophets had to meet, but whereas the Mighty God seized and destroyed the enemies of those Prophets, in the case of the Holy Prophet the Mighty God will not only manifest His might and power in giving victory to the Holy Prophet and in making his cause triumph and prosper but will also show mercy to his people, inasmuch as only a small minority of them will be destroyed while an overwhelming majority will receive Divine forgiveness and mercy and in the end will accept his Message. (close)