Transliteration:( Wa kazaalika awhainaaa ilaika roohan min amrinaa; maa kunta tadree mal Kitaabu wa lal eemaanu wa laakin ja'alnaahu nooran nahdee bihee man nashaaa'u min 'ibaadinaa; wa innaka latahdeee ilaaa Siraatin Mustaqeem )
152. As we were sending revelation to the other Prophets. In it there is a hint, that there will be no Prophet after our Holy Prophet صلى الله عليه وآله وسلم This is because no mention,has been made that We will send the revelation in future too.
153. The Holy QUR'AAN, because through it exists the inner world, which is the very essence of Faith.
154. Here, negation is made of understanding i.e. he did not understand faith and Book through mere presumptuous analogy.
Here, negation is not of absolute knowledge because prior to revelation the Holy Prophet was already a worshipper, a devout ascetic, and a person of piety.
In fact, the first revelation came when the Holy Prophet صلى الله عليه وآله وسلم was in a state of Itikaaf and worship of Allah Almighty. Also, at no stage in their lives were the Prophets unaware of Faith.
Hazrat Isa (On whom be peace) at birth had said. "I was made a Prophet". You should also remember that when Jibraeel (On whom be peace) brought the first revelation, the Holy Prophet صلى الله عليه وآله وسلم knew with certainty that he was Jibraeel and that whatever he was reciting was the Holy QUR'AAN and that he was sent by Allah Almighty
.Therefore, the Holy Prophet did not enquire about his identity, nor that what he was speaking was from him, or that was he reciting the Holy QURAN. The Holy Prophet did not have full knowledge about these things. then this verse would have remained doubtful to the Holy Prophet as harbouring a doubt about the Holy QUR'AAN is an act of infidelity.
Says Allah Almighty: "In it there is no place for doubt" (S21: V2). Going to Warqa bin Naufil was to bestow faith to him and not for the personal assurance and comfort of the Holy Prophet صلى الله عليه وآله وسلم
155. From this, emerge a few issues:
1. The Holy QUR'AAN is a light.
2. Not only obtain guidance through it. Only they are guided whom Allah Almighty wishes to guide.
3. The guidance of the Holy Prophet صلى الله عليه وآله وسلم is not dependant on the Holy QUR'AAN, but as he was on guidance before the Holy QUR'AAN, as is understood from: "Whom He wishes".
156. From this we understand that through the permission of Allah Almighty the Holy Prophet to provides guidance.
By "You most certainly guide to the right path" is meant that anyone's guidance, which is not desired by Allah Almighty, you will not be able to guide that person. Thus, there is no inconsistency in the verses.
The tafsir of Surah Shura verse 52 by Ibn Kathir is unavailable here.
Please refer to Surah Shura ayat 51 which provides the complete commentary from verse 51 through 53.
83. “And thus†does not refer only to the last method of wahi, but to all the three methods as mentioned in the preceding verses, and a spirit implies wahi (revelation), or the teaching given to the Prophet (peace be upon him) by revelation. Both the Quran and the Hadih confirm that the Prophet (peace be upon him) was given instruction by all these three methods: (1) In a Hadith Aishah has stated that revelation in the beginning came to the Prophet (peace be upon him) in the form of true visions. (Bukhari, Muslim) This continued in later life also. Traditions mention many visions in which he was given some teaching or informed of something and in the Quran also a vision of his has been clearly mentioned (Surah Al-Fath, Ayat 27). Besides, several traditions also mention that the Prophet (peace be upon him) said: I have been inspired with such and such a thing, or I have been informed of this and this, or I have been enjoined this, or I have been forbidden this. All such things relate to the first kind of the wahi and the divinely inspired traditions (Ahadith Qudsi) mostly belong to this category of the traditions. (2) On the occasion of the Miraj (Ascension) the Prophet (peace be upon him) was honored with the second kind of the wahi also. In several authentic traditions the way mention has been made of the commandment of the Salat five times a day and the Prophet’s (peace be upon him) making submissions in that regard again and again clearly shows that at that time a similar dialogue took place between Allah Almighty and His servant Muhammad (peace be upon him) as had taken place between Allah and the Prophet Moses (peace be upon him) at the foot of Mount Toor. As for the third kind, the Quran itself testifies that it was conveyed to the Prophet (peace be upon him) through Angel Gabriel, the trustworthy. (Surah Al-Baqarah, Ayat 97); (Surah Ash-Shuara, Ayat 192-195).
84. That is, before his appointment to Prophethood, the Prophet (peace be upon him) had never had any idea that he was going to receive a Book, or that he should receive one, but he was completely unaware of the heavenly Books and the subjects they treated. Likewise, although he believed in Allah, intellectually he was not aware of the requirements of the faith in Allah, nor did he know that along with that belief it was also necessary that he should believe in other things, the angels, the Prophethood, the divine Books and the Hereafter. Both these things were such as were not hidden even from the disbelievers of Makkah. No one belonging to Makkah could bear witness that he had ever heard anything pertaining to a divine Book from the Prophet (peace be upon him) before his sudden proclamation of the Prophethood, or any such thing that the people should believe in such and such things. Obviously if a person had already been looking forward to becoming a prophet, it could not be that the people who remained socially associated with him day and night for 40 years should not have even so much as heard the word Book and the faith from him, and after 40 years he should suddenly have started making fiery speeches on the same themes.
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