Transliteration:( Qul innamaaa ana basharun mislukum yoohaaa ilaiya annamaa ilaahukum Ilaahunw Waahid; faman kaana yarjoo liqaaa'a Rabbihee falya'mal 'amalan saalihanw wa laa yushrik bi'ibaadati Rabbiheee ahadaa (section 12) )
237. The holy prophet is the mirror of the beauty of Allah The full image will only come in the mirror when its one side is clear and the other side is totally covered with different ingredients i.e. it is darkened.Â
The Holy Prophet, sige اon one side is light, but on the other side there is a cover of human nature on him so that through these diverse natures he can become a complete mirror.Â
Here, mention is made of his side, comprising of human nature while in the verse: "There has come to you from Allah a Light" (S6:V15), mention is made of the other side By using the command 'say' it is hinted that in terms of expressing humility only you can call Oh Beloved Prophet صلى الله عليه وآله وسلم yourself human, no one else has the permission to call you in this way.Â
Says Allah Almighty: "Make not the summoning of the Messenger among yourselves, like one calls the other among you" (S24 V63). If the king says to the subjects that I am your servant he does so out of humility, but if the same is said of him by another person, he will be punished.
238. This means I am a human who is blessed with Divine revelation. One usually says that a human being is the most rational animal. Thus, just as the word rational has distinguished man from lower animals, the word revelation has distinguished the Holy Prophet صلى الله عليه وآله وسلم among all other human beings.Â
Only in outer appearance does the Messenger of Allahصلى الله عليه وآله وسلم reflect human nature, but in reality he is the resplendent light of Allah as is stated in the verse: "There has come to you from Allah a Light" (S6:V15).Â
This can be understood as in the case of Hazrat Jibraeel who whenever he assumed human form, his clothes would always be white and his hair would be black. In spite of this, his true nature is one of light. It should be remembered that Prophets have referred to themselves as cruel, unjust, deviators, wrong-doers, etc. but they said it out of humility. If we were to use these words regarding them we would become infidels.Â
In the same way, the Holy Prophet صلى الله عليه وآله وسلم too, was asked to call himself as a human being. If we use this word to claim equality with him, then we would be out of the fold of Islam.Â
The Arabic words of the Holy QUR'AAN are unique and incomparable. Hence, they constitute the inimitable Book of Allah Almighty.Â
Hence, he is the Prophet of Allah Almighty. This incomparability is being
described by "I receive revelation".Â
239. This means he who wishes to see the vision of Allah Almighty. This means Allah Almighty would speak to everyone but only the believers will be blessed with His vision.
240. It is stated in the Hadith Shareef that whoever memorizes the first ten verses of Surah Kahf would be protected from the mischief of Dajjal, and whoever recites this complete Surah at least once a week he would be protected from all forms of calamities for a complete week (Tafseer Khazainul Irfaan).
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110. Say: “I am only a man like you. It has been revealed to me that your God is One God. So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.â€
Allah says to His Messenger Muhammad ,
(Say) to these idolators who reject your message to them,
(`I am only a man like you.) Whoever claims that I am lying, let him bring something like this that I have brought. For I did not know the Unseen, the matters of the past which you asked me about and I told you about, the story of the people of the Cave and of Dhul-Qarnayn, stories which are true — I did not know any of this except for what Allah made known to me. And I tell you,
(that your God), Who calls you to worship Him,
(is One God), with no partner or associate.’
(So whoever hopes for the meeting with his Lord,) i.e., hopes for a good reward and recompense,
(let him work righteousness) meaning, in accordance with the prescribed laws of Allah,
(and associate none as a partner in the worship of his Lord.) This is what is meant by seeking the pleasure of Allah alone with no associate or partner. These are the two basic features of acceptable deeds: their intent is for the sake of Allah alone, and are done in accordance with the way of the Messenger of Allah . Imam Ahmad recorded that Mahmud bin Labid said that the Messenger of Allah said:
(What I fear the most for you is the small Shirk.) “They said: What is the small Shirk, O Messenger of Allah†He said,
(Showing off (Ar-Riya’). Allah will say on the Day of Resurrection, when the people are rewarded or punished for their deeds, “Go to the one for whom you were showing off in the world and see if you will find any reward with him.â€) Imam Ahmad recorded that Abu Sa`id bin Abi Fadalah Al-Ansari, who was one of the Companions, said: “I heard the Messenger of Allah say,
(Allah will gather the first and the last on the Day of Resurrection, the Day concerning which there is no doubt. A voice will call out, “Whoever used to associate anyone with Allah in the deeds which he did, let him seek his reward from someone other than Allah, for Allah is the least in need of any partner or associate.) It was also recorded by At-Tirmidhi and Ibn Majah. This is the end of the Tafsir of Surat Al-Kahf. Praise be to Allah, the Lord of all that exists.
There is no commentary by Abul Maududi available for this verse.
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