Transliteration:( Qaalat lahum Rusuluhum in nahnu illaa basharum mislukum wa laakinnal laaha yamunnu 'alaa mai yashaaa'u min 'ibaadihee wa maa kaana lanaaa an na'tiyakum bisul taanin illaa bi iznil laah; wa 'alal laahi falyatawakkalil mu'minoon )
Their messengers said to them, “We are indeed human beings like yourselves [30], but Allah bestows His favor [31] upon whomsoever He wills of His servants. And it is not for us to bring you any authority except by the command of Allah. And upon Allah [32] alone should the believers rely [33].”
If these words are uttered by infidels, it would be infidelity, but if uttered by a Prophet, it reveals his excellence.
It should be remembered that a Prophet was called a human being either:
by Allah Almighty,
by the Prophet himself, or
by the infidels.
Besides these three, no one else has the right to call a Prophet a human being. Now, if anyone else calls the Prophets human beings, then he is neither Allah Almighty, nor a Prophet, and is therefore certainly a faithless infidel.
Says Allah Almighty:
“Shall a human being guide us? So they disbelieved” (S64:V6).
This means though you have seen my outer image, you have not seen my inner spiritual state and the grace of Allah Almighty.
This tells us that it is indeed a different gaze of the Prophet ﷺ that transforms a person into a Companion.
Either this Divine command comes continuously, or it is given once, and then the miracles are performed under its effect.
Thus, the Prophets continue to show miracles by Allah’s leave, though under their control and discretion.
Hence, although every movement of theirs is from Allah’s command, their own volition has a role too.
This verse does not deny that Prophets have authority over miracles.
For instance, Hazrat Musa (peace be upon him) would cast his stick and it would become a snake without seeking Divine permission each time.
Similarly, Hazrat Yusuf’s (peace be upon him) dazzling beauty was a constant miracle, with him all the time.
Therefore, the verse means:
“O people, the miracles you demand are not in our possession unless granted, and we do not show them without Divine permission.”
There is no conflict or misconception in the verse.
This means:
“I am not concerned about your opposition. Since my believing servants trust Allah, I as a Prophet have even greater reliance upon Him.”
From this we learn that Mirza Qadiani was not a Prophet, for he could not perform Hajj out of fear of the people.
He never went to Kabul to propagate his message, fearing the Pathans.
The tafsir of Surah Ibrahim verse 11 by Ibn Kathir is unavailable here.
Please refer to Surah Ibrahim ayat 10 which provides the complete commentary from verse 10 through 12.
(14:11) Their Messengers told them: “Indeed we are only human beings like yourselves,[19] but Allah bestows His favour on those of His servants whom He wills.[21] It does not lie in our power to produce any authority except by the leave of Allah. It is in Allah that the believers should put their trust.
19. The disbelievers meant to imply: You are a human being like us in every respect: you eat, drink and sleep like us and have wife and children like us. You feel hungry and thirsty, and suffer from heat and cold, disease and calamities like us. In short, you have every human limitation like us, and we see nothing unusual and extraordinary in you to induct us to accept you as a Prophet and believe that God communicates with you and sends His angels to you.
20. That is, if you still insist that you are a Prophet, bring a tangible proof of your appointment so as to convince us that you have really been sent by God and your message is from Him.
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