Transliteration:( Wa Rabbuka yakhuluqu maa yashaaa'u wa yakhtaar; maa kaana lahumul khiyarah; Subhannal laahi wa Ta'aalaa 'ammmaa yushrikoon )
168. Waled bin Mughierah had been saying why had Allah Almighty chosen the Holy Prophet, for the position of Prophethood. The QUR'AAN should have been revealed to any wealthy person of Taif meaning himself or I'rwah bin Masood. For that refutation this verse was revealed in which it is stated by Allah Almighty that He has full right, in matters of creation selection of Prophets and no one has any right to raise any objections regarding these, eg no one can object why has he been created as a male, why is he black or poor, or wealthy? Or why have I been given so many girls, or so many boys why not almost of equal number. Similarly he cannot object why was such and such a person not chosen as a prophet .
169. This means no one has any objection regarding choice of a Prophet .i.e whom he likes he can choose as a prophet. However, sometimes a Prophet has prayed to choose another Prophet, and Allah Almighty had upheld their choice and made that person a Prophet out of His bounty (On whom he peace). Prophet Moses had made Dua to choose Harrat Haroon (On whom he peace), and Allah Almighty had accepted the Dua in favour of, Hazrat Haroon (On whom he peace). It should he remembered that Prophethood is Divine vicegerency whose, of the Holy Prophet,, whose choice is made by Allah Almighty alone. While Khaliph is vicegerency of the Holy Prophet or by the followers through simple majority. If the Khaliph too were selected by Allah Almighty, then there will be no difference between a Prophet and a Khaliph.
68. And your Lord creates whatsoever He wills and chooses, no choice have they. Glorified is Allah, and exalted above all that they associate. 69. And your Lord knows what their breasts conceal, and what they reveal. 70. And He is Allah; La ilaha illa Huwa, His is the praise in the first and in the last, and His is the decision, and to Him shall you be returned.
Allah tells us that He is the only One Who has the power to create and make decisions, and there is no one who can dispute with Him in that or reverse His judgement. His saying:
(And your Lord creates whatsoever He wills and chooses,) means, whatever He wills, for what He wills, happens; and what He does not will, does not happen. All things, good and bad alike, are in His Hands and will return to Him.
(no choice have they.) is a negation, according to the correct view. This is like the Ayah,
(It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision) (33:36). Then Allah says:
(And your Lord knows what their breasts conceal, and what they reveal.) He knows what is hidden in their hearts, just as He knows what they do openly.
(It is the same whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day.) (13:10).
(And He is Allah; La ilaha illa Huwa,) meaning, He is unique in His divinity, for none is to be worshipped besides Him, and there is no lord who can create what he wills and chooses besides Him.
(His is the praise, in the first and in the last,) in all that He does, He is to be praised for His justice and wisdom.
(His is the decision,) that none can put back, because of His might, power, wisdom and mercy.
(and to Him shall you be returned.) means, all of you on the Day of Resurrection, and everyone will be rewarded or punished according to his deeds, good and evil alike, and absolutely none of their deeds will be concealed from Him.
90. This, in fact, is a refutation of shirk. Allah objects to the setting up of countless gods from among His creatures by the mushriks and assigning to them from themselves of attributes and ranks and offices, and says: “We Ourselves bless with whatever attributes, capabilities and powers whomever We like from among the men, angels, jinns and other servants whom We have created, and employ whomever We will for whatever service We will. But, how and where from have the mushriks gotten the authority that they should make whomever they like from among My servants remover of hardships, bestower of treasures and answerer of prayers? That they should make someone the lord of rain, another the giver of jobs and children, still another bestower of health and ill-health? That they should look upon whomever they please as the ruler of a part of My Kingdom and assign to him whichever of My powers they like? Whether it is an angel or a jinn, or a prophet, or saint, or anybody else, he has been created by Us. Whatever excellences he has, have been granted by Us, and whatever service We willed to take from him, We have taken. Therefore, the selection of someone for a particular service does not mean that he should be raised from the position of a servant to godhead and be worshipped instead of God, invoked for help, prayed to for fulfillment of needs, taken as maker or destroyer of destinies and possessor of divine attributes and powers.
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