Sura -11 [Hud mecca 52]
The Quranic Text & Ali’s version:
وَلَئِنْ
أَخَّرْنَا
عَنْهُمُ الْعَذَابَ
إِلَى أُمَّةٍ
مَّعْدُودَةٍ
لَّيَقُولُنَّ
مَا يَحْبِسُهُ...
11:8. If We delay the Penalty for them for a definite term, they are sure to say, "What keeps it back?"
C1505. As much as to say: "Oh! all this talk of punishment is nonsense. There is no such thing!"
...أَلاَ يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِؤُونَ ﴿٨﴾
Ah! on the day it (actually) reaches them, nothing will turn it away from them, and they will be completely encircled by that which they used to mock at!
Asad’s Version:
11: 8
Yusuf Ali If We delay the Penalty for them for a definite term they are sure to say "What keeps it back?" Ah! on the day it (actually) reaches them nothing will turn it away from them and they will be completely encircled by that which they used to mock at!
Pickthall And if We delay for them the doom until a reckoned time, they will surely say: What withholdeth it? Verily on the day when it cometh unto them, it cannot be averted from them, and that which they derided will surround them.
Transliteration Wa la'in akhkharna_ 'anhumul'aza_ba ila_ ummatin ma'du_datil layaqu_lunna ma_ yahbisuh(u_), ala_ yauma ya'tihim laisa masru_fan 'anhum wa ha_qa bihim ma_ ka_nu_ bihi yastahzi'u_n(a).
11: 8 [Hud, Mecca 52]
Asad And thus it is: if We defer their suffering until a time-limit set [by Us] [note 13] they are sure to say, “What is preventing it [from coming now]?” [Note 14]
Yusuf Ali If We delay the Penalty for them for a definite term they are sure to say "What keeps it back?" Ah! on the day it (actually) reaches them nothing will turn it away from them and they will be completely encircled by that which they used to mock at!
Pickthall And if We delay for them the doom until a reckoned time, they will surely say: What withholdeth it? Verily on the day when it cometh unto them, it cannot be averted from them, and that which they derided will surround them.
Yuksel If We delay for them the retribution to a near period, they will say, "What has kept it?" Alas, on the day it comes to them, nothing will turn it away from them, and what they used to mock will catch up with them.
Transliteration Wa la'in akhkharna_ 'anhumul'aza_ba ila_ ummatin ma'du_datil layaqu_lunna ma_ yahbisuh(u_), ala_ yauma ya'tihim laisa masru_fan 'anhum wa ha_qa bihim ma_ ka_nu_ bihi yastahzi'u_n(a).
[[Ali’s note - 1505 As much as to say: "Oh! all this talk of punishment is nonsense. There is no such thing!" (11.8)
[[ Asad’s note 13 – Lit., “a time computed [by Us]”………note 14 For an explanation of this allusion to the attitude of the unbelievers, see 8:32 and 10:50, as well as the corresponding notes; also 6:57-58. The repeated Quranic reference to the above derisive query are evidently meant to show that the attitude of mind responsible for it is not restricted to an isolated historic incident (see surah 8, note 32) but symptomatic of most, if not all, people “ who are bent on denying the truth”.]]
[[ Ruby’s note – The factors responsible for such an are: arrogance not caring to know and find out how one comes to being and how this reality is sustained, how vulnerable a human being is and how this reality comes through a narrow possibility and why? It is also deliberate rejection to the reasoning and emotion involving such fundamental human query and arrogantly going on disregarding all these to support what one is doing and thinking. It is therefore a deliberate hibernation in ignorance and not making an effort to find an answer to this at any level of knowledge-education. From different levels different signs/messages would come to give valid explanations to the existence of Supreme Being/Sustainer but people who do not have any humility go on about life disregarding all the things that come again and again before a life.]]
13: 27
Asad Now those who are bent on denying the truth say, “Why has not miraculous sign ever been bestowed upon him from on high by his sustainer?”
Say: “ Behold, God lets go astray him who wills, just as He guides unto Himself all who turn unto Him-
[see Asad note 49 and 50 ]
[Ali’s note: 1842 The question is repeated from xiii. 7 above; for the line of reasoning there suggested in answer is now completed, and another line of reasoning is now taken up. Allah provides every guidance for those who turn to Him in penitence, but He will leave those to wander astray who deliberately close their eyes and their hearts to His grace and the comfort that comes from remembering Him and celebrating His praises. (13.27) ]
Yusuf Ali The Unbelievers say: "Why is not a Sign sent down to him from his Lord?" Say: "Truly Allah leaveth to stray whom He will; but He guideth to Himself those who turn to Him in penitence
Pickthall Those who disbelieve say: If only a portent were sent down upon him from his Lord! Say: Lo! Allah sendeth whom He will astray, and guideth unto Himself all who turn (unto Him),
Transliteration Wa yaqu_lul lazina kafaru_ lau la_ unzila 'alaihi a_yatum mir rabbih(i), qul innallu_ha yudillu may yasya_'u wa yahdi ilaihi man ana_b(a).
4: 153 The followers of the Old Testament demand of thee [O Prophet] that thou cause a revelation to be sent down to them from heaven. And an even greater thing than this did they demand of Moses when they said, “Make us see God face to face” – whereupon the thunderbolt of punishment overtook them for this their wickedness. After that, they took to worshipping the calf – and this after all evidence of the truth had come unto them!
6: 57 Say: “Behold, I take my stand on a clear evidence from my Sustainer – and [so] it is to Him that you are giving the lie! Not in my power is that which [in your ignorance] you so hastily demand: judgment rests with none but God. He shall declare the truth, since it is He who is the best judge between truth and falsehood.” (See notes)
6: 58 Say: “If that which you so hastily demand were in my power, everything would indeed have been decided between me and you. But God knows best as to who is doing wrong.” [see Asad’s note 48 ‘........conviction based solely on a miraculous proof would have no spiritual value’ on Faith]
6: 58 For, with Him are the keys to the things that are beyond the reach of a created being’s perception: none knows them but He. And He knows all that is on land and in the sea: and not a leaf falls but He knows it ; and neither is there a grain in the earth’s deep darkness, nor anything living or dead, but is recorded in [His] clear decree.
6: 109, 110 Now they swear by God with their most solemn oaths that if a miracle were shown to them, they would indeed believe in this [divine writ], SAY: “Miracles are the power of God alone.”
And for all you know, even if one should be shown to them, they would not believe
So long as We keep their hearts and their eyes turned [away from the truth], even as they did not believe in it is the first instance; and [so] We shall leave them in their overweening arrogance, blindly stumbling to and fro.
Sura-13 [Ar Ra'd madina 96]
The Quranic Text & Ali’s version:
وَيَسْتَعْجِلُونَكَ
بِالسَّيِّئَةِ
قَبْلَ الْحَسَنَةِ
وَقَدْ خَلَتْ
مِن قَبْلِهِمُ
الْمَثُلاَتُ...
13:6. They ask thee to hasten on the evil in preference to the good: yet have come to pass, before them, (many) exemplary punishments!
C1810. The Unbelievers by way of a taunt say: "If there is a punishment, let us see it come down now."
The answer to it is threefold.
1. Why do you want to see the punishment rather than the mercy of Allah?
Which is better?
2. Have you not heard in history of terrible punishments for evil?
And have you not before your very eyes seen examples of wickedness brought to book?
3. Allah works not only in justice and punishment, but also in mercy and forgiveness, and mercy and forgiveness come first.
...وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَى ظُلْمِهِمْ...
But verily thy Lord is full of forgiveness for mankind for their wrongdoing:
...وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ ﴿٦﴾
and verily thy Lord is (also) strict in punishment.
وَيَقُولُ
الَّذِينَ
كَفَرُواْ
لَوْلآ أُنزِلَ
عَلَيْهِ آيَةٌ
مِّن رَّبِّهِ...
13:7. And the Unbelievers say!
"Why is not a Sign sent down to him from his Lord?"
C1811. After all the Signs that have just been mentioned it is mere fractiousness to say, "Bring down a Sign."
Al-Mustafa brought Signs and credentials as other Prophets did, and like them, refused to satisfy mere idle curiosity.
...إِنَّمَا أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ ﴿٧﴾
But thou art truly a warner and to every people a guide.
C1812. The last sentence of this verse has usually been interpreted to mean that the Prophet's function was merely to warn, and that guidance was sent by Allah to every nation through its Prophets.
I think the following interpretation is equally possible:
'it is itself a Sign that Al-Mustafa should warn and preach and produce the Quran, and the guidance which he brings is universal guidance, as from Allah.'
وَيَقُولُ الَّذِينَ
كَفَرُواْ
لَسْتَ مُرْسَلاً...
13:43. The Unbelievers say: "No Messenger art thou."
C1867. The enemies of Islam have to acknowledge that Al-Mustafa was a great and noble character, but they deny his Prophethood. He could point to his credentials from Allah in the work which he achieved, and the Our-an which he brought.
...قُلْ كَفَى بِاللّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ ...
Say:
"Enough for a witness between me and you is Allah,
... وَمَنْ عِندَهُ عِلْمُ الْكِتَابِ ﴿٤٣﴾
and such as have knowledge of the Book."
C1868. That is, those who have knowledge of revelation generally will recognise Allah's revelation in the holy Quran.
An alternative reading is "min indihi", which is written the same in Arabic, with only three vowel points different. If we adopt that, the last clause will be:
"and from Him is (all) knowledge of the Book": i.e., 'as all knowledge of the Book comes from Allah, the Quran also bears witness to me'.
Asad’s Version:
13: 6 Challenging the Prophet to bring punishment
Asad And they challenge thee to hasten the coming upon them of evil instead ofgood - -------- Now, behold, thy Sustainer is full of forgiveness unto men despite all their evildoing: but, behold thy Sustainer is [also] truly severe in retribution!
. [see this “challenge” in also 6:57-58, 8:32 and asad notes]
Pickthall And they bid thee hasten on the evil rather than the good, when exemplary punishments have indeed occurred before them. But lo! thy Lord is rich in pardon for mankind despite their wrong, and lo! thy Lord is strong in punishment!
Transliteration Wa yasta'jilu_naka bis sayyi'ati qablal hasanati wa qad khalat min qablihimul masula_t(u), wa inna rabbaka lazu_ magfiratil lin na_si 'ala_ zulmihim, wa inna rabbaka lasyadidul 'iqa_b(i).
Yusuf Ali They ask thee to hasten on the evil in preference to the good: yet have come to pass before them (many) exemplary punishments! But verily thy Lord is full of forgiveness for mankind for their wrongdoing: and verily thy Lord is (also) strict in punishment. 1810
1810 The Unbelievers by way of a taunt say: "If there is a punishment, let us see it come down now." The answer to it is threefold. (1) Why do you want to see the punishment rather than the mercy of Allah? Which is better? (2) Have you not heard in history of terrible punishments for evil? And have you not before your very eyes seen examples of wickedness brought to book? (3) Allah works not only in justice and punishment, but also in mercy and forgiveness, and mercy and forgiveness come first. (13.6)
13: 7
Yusuf Ali And the Unbelievers say! "Why is not a Sign sent down to him from his Lord?" But thou art truly a warner and to every people a guide.
Pickthall Those who disbelieve say: If only some portent were sent down upon him from his Lord! Thou art a warner only, and for every folk a guide.
Transliteration Wa yaqu_lul lazina kafaru_ lau la_ unzila 'alaihi a_yatum mir rabbih(i), innama_ anta munziruw wa likulli qaumin ha_d(in).
[Yusuf Ali’s NOTE : 1811 After all the Signs that have just been mentioned it is mere fractiousness to say, "Bring down a Sign." Al-Mustafa brought Signs and credentials as other Prophets did, and like them, refused to satisfy mere idle curiosity. (13.7)
1812 The last sentence of this verse has usually been interpreted to mean that the Prophet's function was merely to warn, and that guidance was sent by Allah to every nation through its Prophets. I think the following interpretation is equally possible: 'it is itself a Sign that Al-Mustafa should warn and preach and produce the Qur-an, and the guidance which he brings is universal guidance, as from Allah. (13.7)
13: 43
Yusuf Ali The Unbelievers say: "No apostle art thou." Say: "Enough for a witness between me and you is Allah and such as have knowledge of the Book."
Pickthall They who disbelieve say: Thou art no messenger (of Allah). Say: Allah, and whosoever hath true knowledge of the Scripture, is sufficient witness between me and you.
Transliteration Wa yaqu_lul lazina kafaru_ lasta mursala_(n), qul kafu_ billa_hi syahidam baini wa bainakum, wa man 'indahu_ 'ilmul kita_b(i).
Sura-15 [Al Hijr mecca 54]
The Quranic Text & Ali’s version:
كَمَا
أَنزَلْنَا
عَلَى المُقْتَسِمِينَ ﴿٩٠﴾
15:90. (Of just such wrath) as We sent down on those who divided (Scripture into arbitrary parts) --
C2013. The Commentators differ as to the precise significance of verses 90 and 91.
Are the persons referred to in the two verses the same, or different?
And who were they?
I adopt the view, for which there is good authority, that the two classes of persons were different but similar. Verse 90, I think refers to the Jews and Christians, who took out of Scripture what suited them, and ignored or rejected the rest: 2:85, 101.
For verse 91 see next note.
الَّذِينَ
جَعَلُوا الْقُرْآنَ
عِضِينَ ﴿٩١﴾
15:91. (So also on such) as have made the Qur'án into shreds (as they please).
C2014. The Makkan Pagans, in the early days of Islam, in order to dishonour and ridicule the Quran, divided what was so far revealed, into bits, and apportioned them to people coming on pilgrimage to Makkah by different routes, slandering and abusing the Prophet of Allah.
فَوَرَبِّكَ
لَنَسْأَلَنَّهُمْ
أَجْمَعِيْنَ ﴿٩٢﴾
15:92. Therefore, by thy Lord, We will, of a surety, call them to account,
عَمَّا
كَانُوا يَعْمَلُونَ ﴿٩٣﴾
15:93. For all their deeds.
C2015. Those who ridicule Scripture in any form will all be called to account for their insolence, for they are all alike.
Asad’s Version:
15: 90
Asad Such as We have bestowed from on high upon those who broke it up into parts,
Yusuf Ali (Of just such wrath) as We sent down on those who divided (Scripture into arbitrary parts)
Pickthall Such as We send down for those who make division,
Transliteration Kama_ anzalna_ 'alal muqtasimin(a),
[Asad note 67: This is apparently a reference to the followers of the Bible, who “believe in some parts of the divine writ and deny the truth of other parts” (cf. 2:85)……]
Ayah 91
Asad who declare this Quran to be falsehoods!
Yusuf Ali (So also on such) as have made the Qur'an into shreds (as they please).
Pickthall Those who break the Quran into parts.
Transliteration Allazina ja'alul qur'a_na 'idin(a).
[Asad note 67: This is apparently a reference to the followers of the Bible, who “believe in some part of the divine writ and deny the truth of other parts” (cf. 2:85) – i.e. who act in accordance with those principles of the Bible which suit their inclinations and the prevailing social trends, and disregard the others, thus denying, by implication, their validity. ]
[2013 The Commentators differ as to the precise signification of verses 90 and 91. Are the persons referred to in the two verses the same, or different? And who were they? I adopt the view, for which there is good authority, that the two classes of persons were different but similar. Verse 90, I think, refers to the Jews and Christians, who took out of Scripture what suited them, and ignored or rejected the rest: ii. 85, 101. For verse 91 see next note. (15.90)
2014 The Makkan Pagans, in the early days of Islam, in order to dishonor and ridicule the Qur-an, divided what was so far revealed, into bits, and apportioned them to people coming on pilgrimage to Makkah by different routes, slandering and abusing the Prophet of Allah. (15.91) ]
[ Asad note 68: ………from the purely linguistic point of view – is “who cut up the Quran into separate parts”: i.e., accept some of it as true and regard the rest as Muhammad’s invention. But since – as Tabari points out – those who refuse to believe in the divine origin of the Quran do not accept any of it as true, the first interpretation is by far the preferable. ]
15: 92
Yusuf Ali Therefore by thy Lord We will of a surety call them to account
Pickthall Them, by thy Lord, We shall question, every one,
Transliteration Fa warabbika lanas'alannahum ajma'in(a),
15: 93
Yusuf Ali For all their deeds.
Pickthall Of what they used to do.
Transliteration 'Amma_ ka_nu_ ya'malu_n(a).
15: 94
Yusuf Ali Therefore expound openly what thou art commanded and turn away from those who join false gods with Allah.
Pickthall So proclaim that which thou art commanded, and withdraw from the idolaters.
Transliteration Fa-sda' bima_ tu'maru wa a'rid nanil musyrikin(a).
===================================================
Sura-25 [Al-Furqan, Mecca 42]
25:4
وَقَالَ
الَّذِينَ
كَفَرُوا إِنْ
هَذَا إِلَّا
إِفْكٌ افْتَرَاهُ
وَأَعَانَهُ
عَلَيْهِ قَوْمٌ
آخَرُونَ...
4. But the Misbelievers say:
"Naught is this but a lie which he has forged, and others have helped him at it." فَقَدْ جَاؤُوا ظُلْمًا وَزُورًا ﴿٤﴾
In truth it is they who have put forward an iniquity and a falsehood
25:5 And they say, "Fables of ancient times which he has caused to be written down, 7 so that they might be read out to him at morn and evening!"
(25:6) Say [O Muhammad]: "He who knows all the mysteries of the heavens and the earth has bestowed from on high this (Qur'an upon me)! Verily, He is much-forgiving, a dispenser of grace!"
قُلْ
أَنزَلَهُ
الَّذِي يَعْلَمُ
السِّرَّ فِي
السَّمَاوَاتِ
وَالْأَرْضِ...
25:6. Say:
"This (Qur'án) was sent down by Him Who knows the Mystery (that is) in the heavens and the earth:
C3059. The answer is that the Quran teaches spiritual knowledge of what is ordinarily hidden from men's sight, and such knowledge can only come from Allah, to Whom alone is known the secret of the whole Creation.
In spite of man's sin and shortcomings, He forgives, and He sends His most precious gift, i.e., the revelation of His Will.
... إِنَّهُ كَانَ غَفُورًا رَّحِيمًا ﴿٦﴾
verily He is Oft-Forgiving, Most Merciful."
25:7 Yet they say: "What sort of apostle is this [man] who eats food (like all other mortals] and goes about in the market-places? Why has not an angel (visibly] been sent down unto him, to act as a warner together with him?"
(25:8) Or: "(Why has not] a treasure been granted to him (by God)?" Or: "He should (at least] have a (bountiful] garden, so that he could eat thereof [without effort]!" 8
And so these evildoers say (unto one another], "If you were to follow (Muhammad, you would follow) but a man bewitched!"
25:9 See to what they liken thee, [O Prophet, simply] because they have gone astray and are now unable to find a way (to the truth)!
(25:10) Hallowed is He who, if it be His will, shall give thee something better than that (whereof they speak] - gardens through which running waters flow - and shall assign to thee mansions (of bliss in the life to come].
25:11
But nay! It is (the very coming of] the Last Hour to which they give the lie! However, for such as give the lie to [the announcement of] the Last Hour We have readied a blazing flame: (25: 12) when it shall face them from afar,' they will hear its angry roar and its hiss; (25: 13) and when they are flung, linked [all) together, into a tight space within, they will pray for extinction there and then! 10
وَقَالَ
الَّذِينَ
كَفَرُوا إِنْ
هَذَا إِلَّا
إِفْكٌ افْتَرَاهُ
وَأَعَانَهُ
عَلَيْهِ قَوْمٌ
آخَرُونَ...
4. But the Misbelievers say:
"Naught is this but a lie which he has forged, and others have helped him at it."
C3057. Ifk, which I have translated a "lie" may be distinguished from zur at the end of this verse, translated "falsehood".
The "lie" which the enemies attributed to the holy Prophet of Allah was supposed to be something which did not exist in reality, but was invented by him with the aid of other people: the implication was that:
- the Revelation was not a revelation but a forgery,
- and that the things revealed e.g. the news of the Hereafter, the Resurrection, the Judgment, the Bliss of the Righteous and the sufferings of the Evil, were fanciful and had no basis in fact.
Delusion is also suggested.
The reply is that, so far from that being the case, the facts were true and the charges were false (zar),-the falsehood being due to the habits of iniquity for which the Misbelievers' whole mental and spiritual attitude was responsible. (R).
... فَقَدْ جَاؤُوا ظُلْمًا وَزُورًا ﴿٤﴾
In truth it is they who have put forward an iniquity and a falsehood.
وَقَالُوا
أَسَاطِيرُ
الْأَوَّلِينَ
اكْتَتَبَهَا
فَهِيَ تُمْلَى
عَلَيْهِ بُكْرَةً
وَأَصِيلًا
﴿٥﴾
5. And they say:
"Tales of the ancients, which he has caused to be written: and they are dictated before him morning and evening."
C3058. In their misguided arrogance they say: 'We have heard such things before; they are pretty tales which have come down from ancient times; they are good for amusement, but who takes them seriously?'
When the beauty and power of the Revelation are pointed out, and its miracle as coming from an unlearned man, they again hint at other men who wrote them, though they could not produce any one who could write anything like it.
قُلْ
أَنزَلَهُ
الَّذِي يَعْلَمُ
السِّرَّ فِي
السَّمَاوَاتِ
وَالْأَرْضِ...
6. Say:
"This (Qur'án) was sent down by Him Who knows the Mystery (that is) in the heavens and the earth:
C3059. The answer is that the Quran teaches spiritual knowledge of what is ordinarily hidden from men's sight, and such knowledge can only come from Allah, to Whom alone is known the secret of the whole Creation.
In spite of man's sin and shortcomings, He forgives, and He sends His most precious gift, i.e., the revelation of His Will.
... إِنَّهُ كَانَ غَفُورًا رَّحِيمًا ﴿٦﴾
verily He is Oft-Forgiving, Most Merciful."
وَقَالُوا
مَالِ هَذَا
الرَّسُولِ
يَأْكُلُ الطَّعَامَ
وَيَمْشِي فِي
الْأَسْوَاقِ...
7. And they say:
"What sort of a messenger is this, who eats food, and walks through the streets?
... لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا ﴿٧﴾
Why has not an angel been sent down to him to give admonition with him?
C3060. This is another objection:
'He is only a man like us: why is not an angel sent down, if not by himself, at least with him?'
The answer is:
angels would be of no use to men as Messengers, as they and men would not understand each other, and if angels came, it might cause more confusion and wonder than understanding in men's minds.
The office of an angel is different. A teacher for mankind is one who shares their nature, mingles in their life, is acquainted with their doings, and sympathises with their joys and sorrows.
أَوْ
يُلْقَى
إِلَيْهِ كَنزٌ
...
8. "Or (why) has not a treasure been bestowed on him,
... أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا...
or why has he (not) a garden for enjoyment?"
C3061. Literally, 'that he may eat out of it'.
As shown in n. 776 to 5:66, akala (to eat) has a comprehensive meaning, implying enjoyment of all kinds.
Here the garden itself stands for a type of the amenities of life: its fruits would be available for eating, its coolness for rest and refreshment, its waters and its landscape for aesthetic delight.
... وَقَالَ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا ﴿٨﴾
The wicked say: "Ye follow none other than a man bewitched."
C3062. Cf. 17:47.
This speech, of the wicked or the ungodly, is meant to be even more bitter than that of the Misbelievers. It makes out the Prophet to be a demented fool!
انظُرْ
كَيْفَ ضَرَبُوا
لَكَ الْأَمْثَالَ
...
9. See what kinds of companions they make for thee!
... فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا ﴿٩﴾
But they have gone astray, and never a way will they be able to find!
C3063. The charges the enemies made against the Messenger of Allah recoiled on those who made them. The Messenger was vindicated, and went from strength to strength, for Allah's Truth will always prevail.
The men who perversely leave the way of truth, righteousness, and sincerity, have not only missed the Way, but on account of their perversity they will never be able to find any way by which they can get back to Truth.
تَبَارَكَ
الَّذِي إِن
شَاء جَعَلَ
لَكَ خَيْرًا
مِّن ذَلِكَ
جَنَّاتٍ...
10. Blessed is He Who, if that were His will, could give thee better (things) than those -- Gardens
The reminiscent phrase shows that the first argument, about the Revelation and Prophethood, is completed, and we now pass on to the contrast, the fate of the rejecters of both.
... تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَيَجْعَل لَّكَ قُصُورًا ﴿١٠﴾
beneath which rivers flow; and He could give thee Palaces (secure to dwell in).
C3065. This phrase is usually symbolized of the Bliss in the Hereafter. If it were Allah's Plan, He could give his Messengers complete felicity and power in this life also. Instead of being persecuted, mocked, driven out of their homes, and having to exert their utmost powers of body, mind, and character to plant the flag of Truth in an unbelieving world, they could have lived in ease and security. But that would not have given the real lessons they came to teach struggling humanity by their example.
[[ Asad’s notes - 5 Implying that the Qur'an, or most of it, is based on Judaeo-Christian teachings allegedly communicated to Muhammad by some unnamed foreigners (cf 16:103 and the corresponding notes, especially note 130) or, alternatively, by various Arab converts to Judaism or Christianity; furthermore, that Muhammad had either deceived himself into believing that the Qur'an was a divine revelation, or had deliberately - knowing that it was not so - attributed it to God.
6 Lit., "and thus, indeed, have they come with [or "brought"] a perversion of the truth" [which obviously is the meaning of zuim in this context "and a falsehood". Whereas it is generally assumed that this clause constitutes a Qur'anic rebuttal of the malicious allegation expressed in the preceding clause, I am of the opinion that it forms part of that allegation, making the mythical "helpers" of Muhammad co-responsible, as it were, for the "invention" of the Qur'an.
7 Because it was known to his contemporaries that he was unlettered (ummi) and could not read and write.
8 A sarcastic allusion to the "gardens of paradise" of which the Qur'an so often speaks. (Cf.l3:38 and the corresponding notes 74 and 75; also 5:75 and 21 :7-8.)
9 Lit., "When it shall see them from a far-off place": a metaphorical allusion, it would seem, to the moment of their death on earth. As in many other instances, we are given here a subtle verbal hint of the allegorical nature of the Qur'anic descriptions of conditions in the life to come by a rhetoncal " transfer" of man' s faculty of seeing to the oblect of his seeing : a usage which Zamakhshari explicitly characterizes as metaphorical ('ala' sabil al-majaz).
10 For a tentative explanation of the allegory of the sinners' being "linked together" in hell, see my note 64 on 14:49. As regards the "tight space" into which they will be flung, Zamakhshari remarks: "Distress is accompanied by [a feeling of] constriction, just as happiness is accompanied by [a feeling of] spaciousness; and because of this, God has described paradise as being 'as vast as the heavens and the earth [3 : 1 3 3] . " ]]