Al Islam

b. 80:35. (close)

a. 80:35. (close)

4465. Important Words:

وزر (refuge) is derived from أوزر. They say أوزر الشیء i.e. he protected, guarded the thing; concealed it or took it away. أوزر الرجل means, he gave asylum to the man. وزر (wazarun) means, place of refuge; a high mountain; a mountain where one takes refuge (Lane & Aqrab). (close)

3180. The words mean: The evil actions which man did but which he should not have done, and the good ones which he should have done but failed to do, i.e. his sins of omission and commission. (close)

4466. Commentary:

The words "that which he has sent forward and has left behind," may mean, the evil deeds which man did but which he should not have done and the good deeds which he should have done but he failed to do, i.e. his sins of omission and commission. (close)

4467. Commentary:

Bukhari reports that in the beginning when a certain portion of the Quran was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in this verse to give up, because, as stated in the following three verses, God had taken upon Himself not only to safeguard the text of the Quran from being tampered with but also to see that it was collected in the form of an immaculately arranged Book (see General Introduction) and that its Message was conveyed and explained to the whole world (15:10). Or the meaning may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s own responsibility, when a revelation should descend and what form the punishment should take, and that the Quran should be collected, read and explained to the world. It may be convenient to set out here three quotations: "There is otherwise every security, internal and external, that we possess the text (of the Quran) which Muhammad himself gave forth and used" (Muir). "Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.). "The Quran is perhaps the most read book in the world. Certainly it is the most often memorized, and possibly it exerts the greatest influence on those who read it" (The Religions of Man).

Besides the meaning given in the text, the verse has also been interpreted as follows: "It is Our responsibility that We should explain the Quranic revelation through your tongue" (Ruhul-Ma‘ani). This speaks volumes for the inviolability of the Holy Prophet’s Sunnah and its indispensability as a safe and sure guide, next only to the Quran itself. For a detailed exposition, however, of this and the preceding verse see General Introduction and 15:10. (close)

a. 15:10. (close)

3181. Bukhari reports that in the beginning when a certain portion of the Qur’an was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in the preceding verse to give up, since as stated in the following three verses, God has taken upon Himself not only to safeguard the text of the Qur’an from being tampered with, but also to see that it was collected in the form of an immaculately arranged Book (see "Introduction to the Study of the Holy Qur’an") and also that its Message was conveyed and explained to the whole world (15:10). Or, the significance of the verses may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s responsibility when a relevant revelation should come and what form the punishment should take; and also that the Qur’an should be collected, read and explained to the world. Besides the meaning given in the text, the verse has also been interpreted as follows: 'It is Our responsibility that We should explain the Quranic revelation through your tongue' (Ruhul-Ma‘ani). This stresses the inviolability of the Holy Prophet’s Sunnah and its indispensability as a safe and sure guide, next only to the Qur’an itself. (close)

a. 15:10. (close)

4468. See previous note 4467. (close)