Transliteration:( Wa laqad darabnaa linnaasi fee haazal Quraani min kulli masal; wa la'in ji'tahum bi aayatil la yaqoolannal lazeena kafaroo in antum illaa mubtiloon )
128. From this we learn that Quranic examples are there to make the people understand, not for the understanding of the Holy Prophet لله عليه وآله وسلم because he has a prior understanding of the Quraan Similarly, the Holy Quraan is guidance for the people and صلى الله عليه وآله وسلم not for the Holy Prophet صلى الله عليه واله وسلم ther ause the Messenger of Allah| has been guided beforehand It is "gundance for munkin We further learn that to provide understanding through examples is the Divine way.
129. The great Sufi sages say that there are three categories of sin The lowest is when the sinner commits sin by acknowledging that he is a sinner and when spoken to about it, the least he does is feel ashamed about it. Such a sinner, if Allah wills, would be forgiven. In a category above this is when a person becomes totally callous about his sins. After committing a sin he is not sorry. Such a sinner never bothers to think what he is doing Cure from this disease is very difficult. At the top level is he who thinks good about his sins and expresses indignation at the good of others and arrogance at his own SINS He also taunts about good deeds. This is a means of sealing the heart and is thus beyond treatment. Here, the third category is denotedÂ
130. Miracle, or verse of the Holy Qur'aan
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58. And indeed We have set forth for mankind, in this Qur’an every kind of parable. But if you bring to them any sign or proof, the disbelievers are sure to say (to the believers): “You follow nothing but falsehood and magic.†59. Thus does Allah seal up the hearts of those who know not. 60. So be patient. Verily, the promise of Allah is true; and let not those who have no certainty of faith discourage you (from conveying Allah’s Message).
(And indeed We have set forth for mankind, in this Qur’an every kind of parable.) means, `We have explained the truth to them and have made it clear to them, and have set forth for them parables so that they may understand the truth and follow it.’
(But if you bring to them any sign or proof, the disbelievers are sure to say (to the believers): “You follow nothing but falsehood and magic.â€) If they were to see any kind of sign, whether it was at their own direction or otherwise, they would not believe in it and they would think that it was magic and falsehood, as they said when the moon was cleft asunder, etc., as Allah says:
(Truly, those, against whom the Word of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) (10:96-97). Allah says here:
(Thus does Allah seal up the hearts of those who know not. So be patient. Verily, the promise of Allah is true;) meaning, `bear their stubborn opposition with patience, for Allah will fulfill His promise to grant you victory over them and cause you and those who follow you to prevail in this world and in the Hereafter.’
(and let not those who have no certainty of faith discourage you (from conveying Allah’s Message).) `Remain steadfast in the mission with which Allah has sent you, for it is truth in which there is no doubt. Do not turn away from it, for nowhere else is there truth which is to be followed; the truth rests exclusively in the Message with which you have been sent.’
Imam Ahmad recorded from a man among the Companions of the Prophet that the Messenger of Allah led them in Fajr prayer and recited Ar-Rum in the prayer, but he became confused in his recitation. He said:
(We have become confused in our recitation of Qur’an, because some people among you are praying with us but they have not performed Wudu’ properly. Whoever attends the prayer with us, let him perform Wudu’ properly.) This has a Hasan chain of narration, the text itself is Hasan. It contains amazing information, that the Prophet was affected by the faulty Wudu’ of some of those whom he was leading in prayer. This indicates that the prayer of the person who is praying in the congregation is connected to the prayer of the Imam. This is the end of the Tafsir of Surat Ar-Rum. Allah’s is the praise and thanks.
There is no commentary by Abul Maududi available for this verse.
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