Transliteration:( Wa law anna Quraanan suyyirat bihil jibaalu aw qutti'at bihil ardu aw kullima bihil mawtaa; bal lillaahil amru jamee'aa; afalam yai'asil lazeena aamanooo al law yashaaa 'ullaahu lahadan naasa jamee'aa; wa laa yazaalul lazeena kafaroo tuseebuhum bimaa sana'oo qaari'atun aw tahullu qareebam min daarihim hatta ya'tiya wa'dul laah; innal laaha laa yukhliful mee'aad )
85. Reason for its Revelation.
The infidels of Makkah had said to the Holy Prophet صلى الله عليه وآله وسلم through the recitation of the QUR'AAN remove the mountains of Makkah, transform the earth into a field for cultivation, let fountains and rivers flow from the ground of Makkah, and bring all our forefathers back to life so that they can bear witness to your truth.Â
In response, Allah Almighty revealed this verse in which that s said even if you were shown these miracles you will still not accept faith. Therefore the Holy Prophet صلى الله عليه وآله وسلم made fountains to flow from his blessed nails, made stones and animals to recite the Kalimah, splited the moon, band rought back the sun that had set.Â
Even after seeing these miracles those who did not want to accept faith remained bereft of faith. In it there is a prophesy which became a reality. From this we learn that one does not obtain faith by witnessing a miracle but through the bounty and blessing of Allah Almighty. If this was the case then Abu Jahl would not have remained an infidel
86. From this two issues emerge
1. Believers should not hope for the faith of those infidels whose death on infidelity is already decided by Allah Almighty. When such wretches ask for miracles one should not even desire to show them theseÂ
2 The infidelity of the infidel and the heresy of the heretic are in accordance with the Divine plan and not according to Divine wishes. There is a great difference between wish, intention and command Allah Almighty gave a command to sacrifice Hazrat Ismail (on whom be peace) but He neither intended it nor wished for it nor was He pleased by it.Â
Similarly, He had commanded these infidels to believe and He is pleased with their faith, but He neither intended it nor wished for it. Or, the verse could mean Allah Almighty did not desire to cause these infidels to accept faith without their wishes as such guidance is not a means of obtaining rewards. Guidance should be in accordance with the person's own wishes
87. By 'thump' is meant death, imprisonment, famine, wars amongst themselves which would occur in the midst of Makkah itself, etc.Â
88. That there should be wars outside the sacred city of Makkah whose effects should be felt by these people
89. By "Allah's promise" is meant of victory or the of the Holy Prophet صلى الله عليه وآله وسلم Day of Judgement.
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31. And if there had been a Qur’an with which mountains could be moved (from their places), or the earth could be cloven asunder, or the dead could be made to speak (it would not have been other than this Qur’an). But the decision of all things is certainly with Allah. Have not then those who believed yet known that had Allah willed, He could have guided all mankind And a disaster will not cease to strike those who disbelieved because of their (evil) deeds or it (i.e. the disaster) settles close to their homes, until the promise of Allah comes to pass. Certainly, Allah breaks not His promise.
Allah praises the Qur’an which He has revealed to Muhammad, peace be upon him, and prefers it to all other divinely revealed Books before it,
(And if there had been a Qur’an with which mountains could be moved,) Allah says, `If there were a Book among the previous Divine Books with which the mountains could be moved from their places, or the earth could be cleaved asunder, or the dead speak in their graves, it would have been this Qur’an and none else.’ Or, this Qur’an is more worthy to cause all this, because of its marvelous eloquence that defies the ability of mankind and the Jinns, even if all of them gather their forces together to invent something like it or even a Surah like it. Yet, these idolators disbelieve in the Qur’an and reject it. Allah said,
(But the decision of all things is certainly with Allah.) The decision over all affairs is with Allah Alone, whatever He wills, occurs and whatever He does not will, never occurs. Certainly, he whom Allah misguides, will never find enlightenment and he whom Allah guides, will never be misled. We should state here that it is possible to call other Divine Books, `Qur’an’, since this Qur’an is based on all of them. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,
(Reciting was made easy for (Prophet) Dawud (David) in that he used to order that his animal be prepared for him to ride and in the meantime he would read the entire Qur’an. He used to eat only from what his hand made.) Al-Bukhari collected this Hadith. The Qur’an mentioned here is refers to the Zabur. Allah said next,
(Have not then those who believed yet known) that not all people would believe and understand and that,
(had Allah willed, He could have guided all mankind) Surely, there is not a miracle or evidence more eloquent or effective on the heart and mind than this Qur’an. Had Allah revealed it to a mountain, you would see the mountain shake and humbled from fear of Allah. The Sahih recorded that the Messenger of Allah said,
(Every Prophet was given (a miracle) the type of which would make (some) people believe. What I was given, however, is a revelation from Allah to me, and I hope that I will have the most following among them (Prophets) on the Day of Resurrection.) This Hadith indicates that every Prophet’s miracle disappeared upon his death, but this Qur’an will remain as evidence for all times. Verily, the miracle of the Qur’an will never end, nor will it become old the more it is read, nor will scholars ever have enough of it. The Qur’an is serious and is not meant for jest; any tyrant that abandons it, Allah will destroy him; he who seeks guidance in other than the Qur’an, then Allah will misguide him. Allah said next,
(But the decision of all things is certainly with Allah.) Ibn `Abbas commented, “He will only do what He wills and He decided that He will not do that.†Ibn Ishaq reported a chain for this, and Ibn Jarir At-Tabari agreed with it. Allah said next,
(And a disaster will not cease to strike those who disbelieved because of their (evil) deeds or it settles close to their homes,) because of their denial, disasters will still strike them in this life or strike those all around them, as a lesson and example for them. Allah said in other Ayat,
(And indeed We have destroyed towns round about you, and We have shown (them) the Ayat in various ways that they might return (to the truth).)ï´¿46-27ï´¾, and,
(See they not that We gradually reduce the land (in their control) from its outlying borders Is it then they who will overcome) ﴿21:44﴾ Qatadah narrated that Al-Hasan commented on Allah’s statement,
(or it settles close to their homes,) “It is in reference to the disaster.†This is the apparent meaning here. Al-`Awfi reported that bin `Abbas said about,
(And a Qari`ah (disaster) strikes them because of their (evil) deeds) “A torment that descends on them from heaven,
(or it settles close to their homes,) when the Messenger of Allah camps near their area and fights them.†Similar was reported from Mujahid and Qatadah. `Ikrimah said in another narration he reported from Ibn `Abbas that,
(Qari’ah) means affliction. These scholars also said that,
(until the promise of Allah comes to pass.) refers to the conquering of Makkah. Al-Hasan Al-Basri said that it refers to the Day of Resurrection. Allah said next,
(Certainly, Allah breaks not His promise.) to His Messengers to aid them and their followers in this life and the Hereafter,
(So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is All-Mighty, All-Able of Retribution.)ï´¿14:47ï´¾
47. This verse has been addressed to the believers who were feeling uneasy that no such sign was being sent as was demanded by the disbelievers. They thought that such a sign would convince the disbelievers and they would accept Islam. Therefore when no such sign was sent, they became all the more uneasy for the lack of the fulfillment of the demand that gave rise to doubts about the Prophethood of the Messenger (peace be upon him). The question posed in this verse is meant to remove that uneasiness of the Muslims. It is like this: Do you think that they would have embraced Islam if such and such signs had been shown to them all of a sudden along with a Surah of the Quran? Are you under the delusion that they are quite ready to accept Islam and are waiting only for such a sign? Do you think that those people who have failed to see the light of the truth in the teachings of the Quran, in the phenomena of the universe, in the pure and spotless life of the Prophet (peace be upon him) and in the wonderful change in the lives of his companions, would see the light of the truth in the moving of the mountains, in the cleavage of the earth and in the coming out of the dead from the graves?
48. “But to Allah belongs the command entirely†and He can show any sign if He so desires. He is not showing any sign for it does not fit in the scheme laid down for the guidance of man. As the real object is to show guidance to mankind through the Prophet and not to compel them to believe in the Prophethood of a Prophet, He desires that the people should gain guidance by thinking and observing wisely and not by seeing signs.
49. That is, if the object had been to make human beings believers even without consciously understanding it, Allah could have created them believers by birth.
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