Alhassanain(p) Network for Heritage and Islamic Thought

Section 1: The Qur’an Contains Signs From the All-Wise

Surah Yunus - Verse 1

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

الر تِلْكَ ءَايَاتُ الْكِتَابِ الْحَكِيمِ

1. “Alif ‘A’, Lam ‘L’, Ra ‘R’. These are the verses of the Book of Wisdom.”

It is noteworthy that six consecutive suras of the Qur’an begin with abbreviated letters which are recited: Alif, Lam, Ra. These Suras are: Yunus, Hud, Yusuf, Ar-Ra‘d (with an exception, of course), ’Ibrahim, and Al-Hijr. Each of these letters is an indication to the Names of Allah or to some other things which have been explained at the beginning of Surah Al-Baqarah.

The Arabic word /tilka/ refers to the verses that are found in this Surah.

The objective meaning of the Qur’anic phrase /al kitab il hakim/ is the “Protected Tablet” or the Qur’an. Since it contains wisdom and teaches by means of wisdom, it is therefore Wise.

In other words; the Qur’an has a high rank, because the Holy Book itself is Wise. Simultaneously, while it contains both teachings of wisdom and is wise in content, it is a judge and an arbitrator as well. It remains intact from hostile elements and history and the passage of time can leave no impact upon it. It is “the Book of Wisdom”.

Surah Yunus - Verse 2

أَكَانَ لِلنَّاسِ عَجَباً أَنْ أَوْحَيْنَآ إِلَي رَجُلٍ مِنْهُمْ أَنْ أَنذِرِ النَّاسَ وَبَشّرِ الَّذِينَ ءَامَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبّهِمْ قَالَ الْكَافِرُونَ إِنَّ هَذَا لَسَاحِرٌ مُبِينٌ

2. “Was it a wonder to the people that We revealed to a man from among themselves that he should warn mankind and give good tidings to those who believe that they have before their Lord the rank of Truth? (While) the unbelievers say: ‘This is indeed an evident sorcerer!’”

The verses of wisdom of the Qur’an are composed of the same letters and sounds that are just like Alif, Lam, and Ra.

Their differences with other statements lie in the fact that they are intermingled with divine wisdom, the sort of which is so encompassing that it exposes the truth, and drags mankind to guidance, but the people do not believe this fact that a man, selected from among themselves, can receive revelations from Allah.

This matter is not surprising, since the aim of revelation is to warn the people and give glad tidings to the believers notifying them of the high esteem in which they are being held with their Creator. If they believe firmly in Him, He guides them and rewards them accordingly1 !

The verse says:

“Was it a wonder to the people that We revealed to a man from among themselves that he should warn mankind and give good tidings to those who believe that they have before their Lord the rank of Truth?…”

The idolaters, however, said that “this man” (meaning the Prophet (S), must have obviously been a sorcerer and a magician since he brought something that could not be brought by others.

The verse continues saying:

“…(While) the unbelievers say: ‘This is indeed an evident sorcerer!’”

The disbelievers considered prophecy as sorcery and, because of their short sightedness, dark heartedness, and lack of understanding, they could mostly not grasp the truth and distinguish the difference between miracles and the work of magicians.

Surah Yunus - Verse 3

إِنَّ رَبَّكُمُ اللّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَي عَلَي الْعَرْشِ يُدَبِّرُ الاَمْرَ مَا مِن شَفِيعٍ إِلاَّ مِنْ بَعْدِ إِذْنِهِ ذَلِكُمُ اللّهُ رَبُّكُمْ فَاعْبُدُوهُ أَفَلاَ تَذَكَّرُونَ

3. “Verily, your Lord is Allah, Who created the heavens and the Earth in six Days. Then He established Himself on ‘Arsh (the Throne), directing the affair. No intercessor can there be except after (obtaining) His leave. This is Allah your Lord; Him therefore worship you: will you not remember?”

The objective meaning of ‘Six Days’ is six periods of time in the course of creation.

The ‘throne’ (‘arsh) alludes to power and omnipotence. When one says someone was enthroned or overthrown, he implies that he was elevated in power or stripped of his power. Allah’s comprehensive authority extends all over existence both before the creation of the earth and the heavens and after their creation.

The Qur’an says:

“And His ‘Arsh (throne) was over the water.”2

Even next to the end of the world and during the Resurrection, Allah’s omnipotence over all existence will remain intact, too.

The Qur’an says:

“…and above them eight shall bear on that Day your Lord’s ‘Arsh (throne).”3

Messages

1. Acquiring knowledge about Allah (s.w.t.) should precede worshipping Him.

2. Worship must be kept exclusively for Him Who has the power to create and administer all the affairs of creation and to no one else.

3. The creation of the world has been accomplished according to a plan and an arranged program, (in six days). When there are pre-ordaining plans for all beings in the system of creation, how can one think of human beings, who are the outstanding achievements of the creative process, to be without any planned destiny?

The verse says:

“Verily, your Lord is Allah, Who created the heavens and the Earth in six Days. Then He established Himself on ‘Arsh (the Throne), directing the affair. ...”

4. Allah has created the entire existence and is in full command, administering it with wisdom while leaving no one in charge of any part without His prior approval.

5. Any effort at mediation by any being must meet with His approval. Thus one, such as idols, cannot be unduly appointed as an intercessor.

The verse says:

“…No intercessor can there be except after (obtaining) His leave...”

6. Extremists might try to introduce the Creator as Allah, nevertheless they consider themselves as competent policy-makers and able to separate religion from politics.

It says:

“…This is Allah your Lord; Him therefore worship you:…”

Man believes in his Creator. He only needs to be reminded.

The verse concludes:

“…will you not remember?”

7. Deity is not separate from Lordship.

Surah Yunus - Verse 4

إِلَيْهِ مَرْجِعُكُمْ جَمِيعاً وَعْدَ اللّهِ حَقّاً إِنَّهُ يَبْدَؤُ الْخَلْقَ ثُمَّ يُعِيدُهُ لِيَجْزِيَ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ بِالْقِسْطِ وَالَّذِينَ كَفَرُوا لَهُمْ شَرَابٌ مِنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ

4. “To Him will be your return, all together. The promise of Allah is true. Verily He originates the (process of) creation, then He causes it to return, that He may reward with justice those who believe and do righteous deeds; but those who disbelieve, for them shall be a drink from the boiling fluids and a painful chastisement for what they used to reject.”

This verse puts forth both the principle of Resurrection (to Him will be your return), and its probability,

(…He originates the (process of) creation, then He causes it to return…).

This meaning is just like verse 19 of Surah Al-’A‘raf, No. 7 which states:

“…As He brought you forth in the beginning, so shall you return.”

And it also refers to the aim of Resurrection which involves punishment and reward.

The verse continues saying:

“…that He may reward with justice those who believe and do righteous deeds; but those who disbelieve, for them shall be a drink from the boiling fluids and a painful chastisement for what they used to reject.”

Therefore, those who are believers and have done good deeds will be rewarded in a just manner, leading them to Paradise. The share of the unbelievers will be a burning liquid made of boiling water that will torture them painfully and they will be kept in Hell forever.

Surah Yunus - Verse 5

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السّنِينَ وَالْحِسَابَ مَا خَلَقَ اللّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الاَيَاتِ لِقَوْمٍ يَعْلَمُونَ

5. “He it is Who made the sun a radiation and the moon a light, and determined it by stations, that you might know the number of years and the reckoning (of time). Allah did not create that save in truth. (Thus) does He explain the Signs in detail, for a people who know.”

There are words used in the Qur’an for the sun, such as /siraj/ and /diya’/, which signify a strong and intensive light. As for the moon, the words used are /nur/ and /munir/ which signify even dim light as well.

From among the tokens of Allah’s designs in the world of existence and His absolute command over the universe, one can name the wise order spread throughout the entire cosmos. Do you not behold what a heat and what a light He has given to the sun?

They change with the changes of the sun in the morning and during the day, and manifest themselves in the variety of the seasons of the year. It varies at dawn and midday, not exceeding the limits at any extreme.

If the sun’s heat exceeds what it already is, all the earth would be incinerated, and if it decreases from its present temperature, the earth and what ever is in it will freeze, and in both cases, life will terminate in its totality.

If the light of the sun was extinguished you would no longer be able to see the moon for it borrows its light from the sun. It spreads its light at nighttime over the earth, residing temporarily in its different stages: as the full moon, as a crescent and occasionally disappearing altogether.

Through observing the regularity of these changes mankind can keep track of their days, months and years, organize their work and make plans with a schedule.

That is, it is an accurate natural calendar that can benefit both the sage and the illiterate for keeping track of the rhythm of their work in their daily-lives. This privilege of the moon is besides the light that it gives us.

The verse says:

“He it is Who made the sun a radiation and the moon a light, and determined it by stations, that you might know the number of years and the reckoning (of time)...”

Then the Qur’an implies that this process of creation and the revolution and rotation of the sun and the moon are not to be dismissed as trivial matters.

The verse continues saying:

“…Allah did not create that save in truth...”

The cloud and the wind, the moon and the sun move in the sky that you may earn your bread, and you should not eat it without being aware of your Provider.

At the end of the verse, the Qur’an emphasizes that Allah explains His verses for those who comprehend them although those who are ill-sighted and unaware overlook all these verses, not understanding the slightest thing from them.

It says:

“…(Thus) does He explain the Signs in detail, for a people who know.”

Surah Yunus - Verse 7

إِنَّ فِي اخْتِلاَفِ الَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللّهُ فِي السَّمَاوَاتِ وَالأَرْضِ لاَيَاتٍ لِقَوْمٍ يَتَّقُونَ

6. “Verily, in the alternation of night and day, and all that Allah has created in the heavens and the earth, surely there are signs for a people who keep from evil.”

Allah has designed the universe in keeping with His Own magnificence and wisdom, the cycle of night and day, the overarching heavens, the fixed and moving stars, the animals, plants, inanimate objects, and all the rest of provisions and bounties provided in the earth are proofs and evidences upon His Oneness and Glory for those people who avoid committing sins and disobeying Allah for the fear of His punishment.

The fact that He only mentions the pious as those who reflect upon His Signs is an indication that it is only such people who take lessons by observing the worldly phenomena. The rest of mankind are blinded by their own negligence and ignorance; no phenomenon can affect on their hearts; thus, they cannot grasp the objectives of creation.

Incidentally, the word ‘alternation’ /’ixtilaf/, mentioned in the holy verse, signifies coming and going as well as variation. Thus the night and the day are different in some respects:

A. They alternatively substitute for each other. Allah says:

“… The sign of the night have We made to pass away and have We the sign of the day manifest...”4

B. Night is pre-ordained for tranquility and the day for the hustle and bustle of struggle.

Allah says:

“And We made the night as a covering,”

“And We made the day for (seeking) livelihood.”5

C. The decrease and increase in the number of daylight hours in the different seasons of the year.

D. The change in the hours of the day and the night in various regions of the world.

The verse says:

“Verily, in the alternation of night and day, and all that Allah has created in the heavens and the earth, surely there are signs for a people who keep from evil.”

Question: Why is it that some scientists are atheists?

Answer: In itself, science is not sufficient. The approach to truth must stem from intentional and purposeful people and the motive must originate from those who honestly seek the truth and reality. Thus sins and pollutions from sin leave a negative impact upon one’s analysis and cognition.

Surah Yunus - Verses 7 - 8

إِنَّ الَّذِينَ لاَ يَرْجُونَ لِقَآءَنَا وَرَضُوا بِالْحَيَاةِ الدُّنْيَا وَاطْمَاَنُّوا بِهَا وَالَّذِينَ هُمْ عَنْ ءَايَاتِنَا غَافِلُونَ

اُوْلَئِكَ مَأْوَاهُمُ النَّارُ بِمَا كَانُوا يَكْسِبُونَ

7. “Verily those who do not expect the meeting with Us, but are pleased with the life of this world and are satisfied with it, and those who are neglectful of Our Signs,”

8. “These! Their abode is the Fire for what they used to earn.”

From this verse on, there is also a description concerning the Resurrection and the destiny of people in the Hereafter.

At first, the verse says:

“Verily those who do not expect on the meeting with Us, but are pleased with the life of this world and are satisfied with it...”

Then it refers to those who are neglectful of the revelations of Allah and do not meditate upon them so as to be thoroughly awakened and feel responsibility. The verse continues saying:

“…and those who are neglectful of Our Signs,”

Both of these two groups will have their abode in the Fire for the evil actions they have committed. The verse says:

“Their abode is the Fire for what they used to earn.”

The Messenger of Allah (S) said:

“He who loves meeting Allah, Allah also loves meeting him.”6

In fact, the direct result of the lack of belief in the Resurrection is this very love unto this limited life, of worldly position and a confidence and reliance upon it.

Also, negligence from the revelations of Allah, is the origin of separation from Allah which in turn is the origin of the lack of sympathy and, consequently, falling into pollution, mischief, and sin whose ultimate result cannot be aught but Fire.

Surah Yunus - Verse 9

إِنَّ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ يَهْدِيهِمْ رَبُّهُم بِإِيمَانِهِمْ تَجْرِي مِن تَحْتِهِمُ الاَنْهَارُ فِي جَنَّاتِ النَّعِيمِ

9. “Verily those who believe and do righteous deeds, their Lord will guide them by their Faith: beneath them rivers flow in gardens of bliss.”

Then the Qur’an refers to the state of another group who behave opposite of the two groups mentioned before.

The holy verse says:

“Verily those who believe and do righteous deeds, their Lord will guide them by their Faith:...”

This beam of light of Divine guidance which has its origins in their faith enlightens every aspect within the entire horizons of their lives. They are so enlightened by that light that they will never submit themselves to the falsity of the materialist schools, satanic fancies or the false glamour associated with sin, wealth and power, and they never pave the path of astray.

As for the Hereafter, the Creator (s.w.t.) establishes them in palaces and Gardens underneath which Rivers flow.

The verse continues saying:

“…beneath them rivers flow in gardens of bliss.”

Surah Yunus - Verse 10

دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ وءَاخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبّ الْعَالَمِينَ

10. “Their cry therein (will be): ‘Glory be to You, O Allah!’ and ‘Peace’ will be their greeting therein. And the close of their cry (will be): ‘(All) praise is (only) Allah’s, the Lord of the Worlds’.”

The faithful will lead their lives in an environment full of peace, kindness, love unto the Lord, and blessings of various kinds. Whenever they contemplate these things and reflect upon His Essence and qualities, in their speech and prayers in Paradise they will invoke their Lord, and as the verse says:

“Their cry therein (will be): ‘Glory be to You, O Allah!’…”

And whenever they encounter each other, their talk will be of peace and friendliness. Their greetings are exclusively /salam/.

The verse continues saying:

“…and ‘Peace’ will be their greeting therein...”

And finally, whenever they enjoy the various blessings of Allah in Paradise, they will start thanking Him, and end their words with gratitude.

The verse says:

“…And the close of their cry (will be): ‘(All) praise is (only) Allah’s, the Lord of the Worlds’.”

Explanations

“Peace” is the word uttered by the people in Paradise and the atmosphere of Paradise is filled with /salam/ (peace). It comes from different sources, such as from Allah:

“Peace: a word from a Merciful Lord”7 ,

and which comes from the angels saying:

“Peace be upon you, you shall be happy;”8 .

It also is uttered by all those who reside in Paradise.

“Only the saying: ‘Peace, Peace’.”9

The holy phrase “(All) praise is (only) Allah’s” is the saying of the prophets and saints. Hadrat Noah (as), after being released from the unjust people uttered these words, and ’Ibrahim (as) also, saying them, thanked Allah in his old age for He had bestowed him Ishmael and Ishaq.

Some Islamic tradition indicate that the People of Paradise, by uttering /subhaanaka ’allahumma/ will call up the hosts of Paradise, who in turn show up immediately and fulfill their wishes.10

Notes

1. In Islamic quotations, whether those of the Sunnis or those of the Shia‘h, the Prophet of Islam (S) has been known as the Propagator of Truth. (See the of Qurtubi and Al-Borhan).

2. Surah Hud, No. 11, verse 7

3. Surah Al-Haqqah, No. 69, verse 17

4. Surah Al-’Isra’, No. 17, verse 12

5. Surah Naba’, No. 78, verses 10, 11

6. Tafsir-ul-Furqan

7. Surah Yaseen, No. 36, verse 58

8. Surah Az-Zumae, No. 39, verse 73

9. Surah Al-Waqi‘ah, No. 56, verse 26

10. The Manhaj-us-Sadiqin

Section 2: Ingratitude of Men

Surah Yunus - Verse 11

وَلَوْ يُعَجِّلُ اللّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ فَنَذَرُ الَّذِينَ لايَرْجُونَ لِقَآءَنَا فِي طُغْيَانِهِمْ يَعْمَهُونَ

11. “And if Allah were to hasten on for men the ill (they have earned) as they would hasten on the good, surely their term would already be decreed unto them. But We leave those who do not expect the meeting with Us, in their contumacy, wandering blindly.”

This verse also deals with the subject of punishment and reward meted out to the evildoers. First, the Qur’an implies if Allah punished the evil-doers swiftly in this world and hastened on their punishment at the same speed in which they are after the good things of this world and their own interests, that would be the end of the world and no traces of them would remain.

The verse says:

“And if Allah were to hasten on for men the ill (they have earned) as they would hasten on the good, Surely their term would already be decreed unto them...”

However, as Allah’s grace encompasses all His servants, even the evildoers, idol worshippers, and non-believers, He does not hasten on their punishment lest they wake-up and repent and be lead straight.

At the end of the verse, He says that punishment is for those who do not believe in the Resurrection and the Meeting with Him; they are left alone so that they may stray and remain in confusion, not knowing the truth from “untruth” and the right path from the wrong.

The verse says:

“…But We leave those who do not expect the meeting with Us, in their contumacy, wandering blindly.”

Surah Yunus - Verse 12

وَإِذَا مَسَّ الإِنْسَانَ الضُّرُّ دَعَانَا لِجَنْبِهِ أَوْ قَاعِداً أَوْ قَآئِماً فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَن لَمْ يَدْعُنَآ إِلَي ضُرّ‌ٍ مَسَّهُ كَذَلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا يَعْمَلُونَ

12. “And when an affliction touches a man, he calls Us (while reclining) on his side, or sitting, or standing. But when We remove from him his affliction, he passes on, as if he never called Us to an affliction that touched him. Thus is made fair seeming to the extravagant that which they have been doing.”

Then the Qur’an refers to the existence of the light of monotheism in man, which emanates from the depth of his soul. It indicates that when man suffers from the loss of something, and he is helpless on all sides, he seeks Allah’s help by stretching his hands towards Him, calling Him in whatever state he is whether lying on his side, sitting or standing.

The verse says:

“And when an affliction touches a man, he calls Us (while reclining) on his side, or sitting, or standing...”

Yes, the positive aspect of the difficulties and painful incidents is that they unveil the true character of human beings and, though it may last merely for a while, the light of monotheism eventually shines forth.

Then the Qur’an implies that these people, however, are so in capacious and unwise that as soon as their troubles are removed they once more become so immersed in oblivion that it is as if they had made no supplications at all, and He had not given them any assistance.

The verse says:

“…But when We remove from him his affliction, he passes on, as if he never called Us to an affliction that touched him. Thus is made fair seeming to the extravagant that which they have been doing.”

It is this very ingratitude and negligence that has made the indecent acts of the mischief makers seemingly beautiful for them.

Surah Yunus - Verse 13

وَلَقَدْ أَهْلَكْنَا الْقُرُونَ مِن قَبْلِكُمْ لَمَّا ظَلَمُوا وَجَآءَتْهُمْ رُسُلُهُم بِالبَيِّنَاتِ وَمَا كَانُوا لِيُؤْمِنُوا كَذَلِكَ نَجْزِي الْقَوْمَ الْمُـجْرِمِينَ

13. “And certainly We destroyed the generations before you when they were unjust, and their messengers came to them with clear arguments and they would not believe. Thus do We recompense the guilty people. ”

In this holy verse, Allah informs us of the calamities which were inflicted upon previous nations and warns the present nations against the descent of those calamities which may fall upon them.

The Qur’an announces that Allah exterminated former nations by means of kinds of punishment when they inflicted injustice upon themselves by revolting, becoming disobedient, and after sending prophets to them with obvious miracles and clear proofs.

The verse says:

“And certainly We destroyed the generations before you when they were unjust, and their messengers came to them with clear arguments and they would not believe...”

This verse carries this message that the secret of their eradication was that if they had been to remain existent, they definitely would not have believed in their prophets and the Books. Which were sent to them.

In the future, too, Allah will inflict calamities upon those unbelieving people who do not reform themselves in spite of offering them proofs for completing arguments, and with the full understanding that they are well-informed as to the consequences and that they will not believe.

The verse continues saying:

“…Thus do We recompense the guilty people. ”

Surah Yunus - Verse 14

ثُمَّ جَعَلْنَاكُمْ خَلآئِفَ فِي الأَرْضِ مِنْ بَعْدِهِمْ لِنَنْظُرَ كَيْفَ تَعْمَلُونَ

14. “Then We made you successors in the earth after them to see how you behave.”

Allah expresses more explicitly the matter in this verse, implying that, after destroying them, He substituted you on the earth in their place so that He may observe the way you behave.

The verse says:

“Then We made you successors in the earth after them to see how you behave.”

From the sentence “and they would not believe:”, mentioned in the previous verse, it is understood that Allah exterminates only those whose situation leaves no hope that they will even be probable believers in the future, for those who may become believers in the future are not involved in this category for such punishments.

Surah Yunus - Verse 15

وإِذَا تُتْلَي عَلَيْهِمْ ءَايَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ لاَ يَرْجُونَ لِقَآءَنَا ائْتِ بِقُرْءَانٍ غَيْرِ هَذَآ أَوْ بَدِّ لْهُ قُلْ مَايَكُونُ لِي أَنْ اُبَدِّ لَهُ مِن تِلْقَآئِ نَفْسِي إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَي إِلَيَّ إِنّي أَخَافُ إِنْ عَصَيْتُ رَبّي عَذَابَ يَوْمٍ عَظِيمٍ

15. “And when Our Clear Signs are recited unto them, those who do not expect the meeting with Us, say: ‘Bring us a Qur’an other than this, or alter it.’ Say: ‘It is not for me to alter it of my own accord, I follow naught but what is revealed unto me; verily, I fear, if I were to disobey my Lord the Penalty of a Great Day (to come).’”

The Occasion of the Revelation

This holy verse and the next two verses had been revealed concerning several idol-worshippers when they came to the Prophet (S) and said:

“Whatever this Qur’an says about abandoning the worship of our great idols namely Lat, Uzza, Manat, Hubal and its disrespect of them is not acceptable and bearable to us. If you want us to follow you, get us another Qur’an which is free of this criticism, or, at least change such ideas in this present Qur’an.”

These holy verses, following the previous verses, are all concerned with ‘Origin and End’.

First, The Qur’an alludes to one of the great mistakes of the idol-worshippers.

It says:

“And when Our Clear Signs are recited unto them, those who do not expect the meeting with Us, say: ‘Bring us a Qur’an other than this, or alter it.’...”

These ignorant people did not want the Prophet (S) to guide them as a leader; they rather invited him to follow in the footsteps of their own superstitious conjectures.

The Qur’an explicitly enlightens them regarding their grave mistake, ordering the Prophet (S) to tell them that it is impossible for him to alter the Divine revelation by himself.

The verse says:

“…Say: ‘It is not for me to alter it of my own accord...”

Then, to articulate further, he should add that he would only follow what was revealed to him, and that not only he could not make any alterations in that heavenly Revelation, but, also he feared the punishment of that Great Day (Resurrection) if he would disobey the Command of the Lord.

The holy verse says:

“…I follow naught but what is revealed unto me; verily, I fear, if I were to disobey my Lord the Penalty of a Great Day (to come).’”

Surah Yunus - Verse 16

قُل لَوْ شَآءَ اللَّهُ مَا تَلَوْتُهُ عَلَيْكُمْ وَلآ أَدْرَاكُمْ بِهِ فَقَدْ لَبِثْتُ فِيكُمْ عُمُراً مِن قَبْلِهِ أَفَلاَ تَعْقِلُونَ

16. “Say: ‘Had Allah so willed, I would not have recited it to you, nor would He have taught it to you. Indeed I have lived amongst you a lifetime before it. Have you then no sense?’”

In this verse the Qur’an brings a reason for the Divine order by commanding the Prophet to say that his ideas do not have the slightest role in this Holy Book, and had Allah wanted, he would not have read the Qur’an to them and they would not have been made aware of it.

The verse says:

“Say: ‘Had Allah so willed, I would not have recited it to you, nor would He have taught it to you...”

I have lived among you a long time before this. It provides reason for what I claim, for you have never heard me saying such things before.

If the verses had come from me, you should have heard me saying them during the past forty years as they would have been at the tip of my tongue, or at least parts of it might have been heard by someone in the past. How can you not notice such an obvious matter?

The verse continues saying:

“…Indeed I have lived amongst you a lifetime before it. Have you then no sense?’”

Surah Yunus - Verse 17

فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَي عَلَي اللَّهِ كَذِباً أَوْ كَذَّبَ بِايَاتِهِ إِنَّهُ لا يُفْلِحُ الْمُـجْرِمُونَ

17. “Who is then more unjust than he who forges a lie against Allah, or belies His Signs? Verily the guilty ones will never prosper.”

In order to emphasize the point, the Prophet (S) adds that, being well aware that the worst kind of evil is that someone falsely attributes a lie to Allah, how could he then commit such a sin on the earth?

The verse says:

“Who is then more unjust than he who forges a lie against Allah, or belies His Signs?...”

And he who denies the Divine verses, his action is also the most cruel and unjust of all actions. If the unbelievers are unaware of the scope and volume of the severity and greatness of the sin of forging a lie to the Divine verses, the Prophet, on the contrary, is not so unaware. At any event, this action of theirs is a grave offence and those who perpetrate it will never be saved.

The verse says:

“…Verily the guilty ones will never prosper.”

Surah Yunus - Verse 18

وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لا يَضُرُّهُمْ وَلا يَنفَعُهُمْ وَيَقُولُونَ هَؤُلآءِ شُفَعَآؤُنَا عِندَ اللَّهِ قُلْ اَتُنَبِّؤُنَ اللَّهَ بِمَا لا يَعلَمُ فِي السَّمَاوَاتِ وَلا فِي الأَرْضِ سُبْحَانَهُ وَتَعَالَي عَمَّا يُشْرِكُونَ

18. “And they worship, besides Allah, what can neither hurt them nor profit them, and they say: ‘These are our intercessors with Allah.’ Say: ‘Will you inform Allah of what He knows not either in the heavens or in the earth?’ Glory be to Him! High be He exalted above what they associate (with Him).”

The issue of monotheism is also continued in this verse by negating the claim that these idols are associated with divinity, and it has been proved as groundless by offering clear reasons. They used to worship icons and idols which neither did any harm to them nor any good.

They were neither feared by the idol worshippers nor did the idols provide them with any profit so that they were worshipped for gaining benefit thereof.

The verse says:

“And they worship, besides Allah, what can neither hurt them nor profit them...”

The Qur’an deals with the groundless and unfounded claims of the idol worshippers when it implies that they claim that these idols serve as mediators between them and Allah which was one of the motives for worshipping them.

The verse says:

“…and they say: ‘These are our intercessors with Allah.’…”

The Qur’an, in response to such a way of thinking, tells the Prophet (S) to ask them a question, as follows:

“…Say: ‘Will you inform Allah of what He knows not either in the heavens or in the earth?’...”

Allusion is here made to the fact that if the Almighty had such mediators who would protect them, and wherever on the earth or in the skies they might have existed, He would have been well aware of their existence.

At the end of the verse it stresses emphatically on the fact that Allah is pure and superior to those partners whom they envisage for Him.

The verse says:

“…Glory be to Him! High be He exalted above what they associate (with Him).”

Surah Yunus - Verse 19

وَمَا كَانَ النَّاسُ إِلآَّ اُمَّةً وَاحِدَةً فَاخْتَلَفُوا وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ

19. “And mankind were only one community, then they differed, and had not a Word already gone forth from your Lord, their differences would have been judged between them.”

This verse refers to the monotheistic nature of all human beings, alluding in part to the previous verse in connection with negating unbelief and idol worshipping. It implies that in the beginning, all human beings were of a single nation, and, with no exception, all were monotheists.

The verse says:

“And mankind were only one community...”

This monotheistic nature, that was untouched at the beginning, because of shortsightedness and some satanic attitudes, underwent changes. With the passage of time, some went astray from the monotheistic path and became the adherents of polytheism. Thus the human society spitted into two groups: Monotheists and Polytheists.

The verse continues saying:

“…then they differed...”

Therefore, polytheism is in fact a deviation from what is innate in human nature, and its roots lie in some baseless ideas and conjectures.

One might raise the issue at this point as to why the Almighty does not hasten to eradicate the origin of such differences by the speedy punishment of the polytheists?

The Qur’an immediately gives an answer to this question implying that if Allah’s command in regard to the absence of their speedy punishment had not been already issued, arbitration would have been administered and their differences would have been judged, then all of them would meet their painful fate.

The verse says:

“…and had not a Word already gone forth from your Lord, their differences would have been judged between them.”

Surah Yunus - Verse 20

وَيَقُولُونَ لَوْلآ اُنزِلَ عَلَيْهِ ءَايَةٌ مِن رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانتَظِرُوا إِنّي مَعَكُم مِنَ الْمُنْتَظِرِينَ

20. “And they say: ‘Why is not a Sign sent down to him from his Lord?’ Say then: ‘ Verily the Unseen is only for Allah (to know). Wait you then, verily I, also with you, will be of those who wait’.”

Once again, the Qur’an deals with the pretexts of the polytheists for evading belief and faith in Islam. It indicates that the disbelievers complain about a miracle not being sent down from Allah to the Prophet (S).

The verse in this regard says:

“And they say: ‘Why is not a Sign sent down to him from his Lord?’...”

They meant, of course, that any time they demanded a miracle they desired, the Prophet (S) should have acted immediately and accordingly1 to fulfill their demands. It was forthwith revealed to the Prophet (S) that the invisible world and supernatural affairs, (miracles relating to the invisible and metaphysical world), belong to Allah alone.

The verse says:

“…Say then: ‘ Verily the Unseen is only for Allah (to know)...”

Therefore the Prophet (S) should tell them he could not perform miracles according to their wishes, which they would later deny and which would not convince them to become believers. In the final analysis, they refrained from believing regardless of the pretext.

At the end of the verse, from his tongue, the Qur’an, in a threatening tone implies that if they did not stop being obstinate, they should expect divine punishment whilst, on the other hand, the Prophet (S) should expect victory.

The verse says:

“…Wait you then, verily I, also with you, will be of those who wait’.”

Notes

1. Some commentators state that Allah is aware of the world of Unseen and whatever stands in the way of divine miracles to be sent down is itself invisible, none is aware but Allah.