Transliteration:( Wa maa natanazzalu illaa bi amri Rabbika lahoo maa baina aideenaa wa maa khalfanaa wa maa baina zaalik; wa maa kaana Rabbuka nasiyyaa )
115. The author of Roohul Bayaan states that in this verse Allah Almighty has reproduced those words of Hazrat Jibracel (On whom be peace), which he had uttered in the presence of Once the Holy Prophet when the infidels had enquired from the Holy Prophet صلى الله عليه وآله وسلم People about the of the Cave, he replied that he would inform them the following day. But revelation had not come for fifteen forty days. or Thereafter, when Hazrat Jibraeel (On whom be peace) came with the revelation, the Holy Prophet asked him why he had not come with any revelation during these days. To this he replied: "I am a commissioned servant of Allah Almighty. Whenever I am ordered, I come to you".
116. The word 'before' signifies the Hereafter, 'behind signifies the world, and 'in between' signifies the prophecies and state of affairs from the beginning of time until its end.
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64. And we descend not except by the command of your Lord. To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful. 65. Lord of the heavens and the earth, and all that is between them, so worship Him and abide patiently in His worship. Do you know of any who is similar to Him
Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said to Jibril,
(What prevents you from visiting us more than you do) Then this Ayah was revealed,
(And we descend not except by the command of your Lord.) Al-Bukhari was alone in recording it and he related it with the Tafsir of this Ayah. Al-`Awfi reported from Ibn `Abbas that he said, “Jibril was kept from visiting the Messenger of Allah , so he was disturbed and grieved because of this. Then, Jibril came to him and said, `O Muhammad,
(And we descend not except by the command of your Lord.)”’ Allah said,
(To Him belongs what is before us and what is behind us,) It has been said that the meaning of “what is before us” refers to that which is in this life and “what is behind us” refers to the Hereafter.
(and what is between those two;) This means what is between two blows of the Sur. This is the opinion of Abu Al-`Aliyah, `Ikrimah and Mujahid. This was also stated by Sa`id bin Jubayr and Qatadah in one narration from them. As-Suddi and Ar-Rabi` bin Anas held this opinion as well. It has also been said,
(what is before us) means the future matters of the Hereafter.
(what is behind us,) means what has taken place in this life,
(what is between those two;) means what happens between this life and the Hereafter. A statement like this explanation has been reported from Ibn `Abbas, Sa`id bin Jubayr, Ad-Dahhak, Qatadah, Ibn Jurayj and Ath-Thawri. Ibn Jarir also preferred this latter interpretation. And Allah knows best. Concerning Allah’s statement,
(and your Lord is never forgetful.) Mujahid said, “This means that your Lord has not forgotten you.” Allah said,
(Lord of the heavens and the earth, and all that is between them,) He created all of that, He is the Disposer of its affairs, He is the Legi- slator over it and He is in absolute control of it, having no one to oppose His decisions.
(so worship Him and abide patiently in his worship. Do you know of any who is similar to Him) `Ali bin Abi Talhah related that Ibn `Abbas said that this means, “Do you know any comparison or some- thing similar to the Lord” Mujahid, Sa`id bin Jubayr, Qatadah, Ibn Jurayj and others all said the same. `Ikrimah related that Ibn `Abbas said, “There is no one named Ar-Rahman (the Most Beneficent) other than Him, Blessed and Exalted is He. Most Holy is His Name.”
(19:64) (The angels will say):[39] “(O Muhammad!) We descend not except by the command of your Lord. To Him belongs all that is before us and all that is behind us, and all that is in between. Your Lord is not forgetful in the least.
39. This paragraph is a parenthesis, which has been inserted at the end of one theme and before the commencement of the other. It is obvious from this that this Surah was sent down after a long delay. At that time the Prophet (peace be upon him) and his companions were passing through very hard times and were always expecting a revelation to guide and comfort them. When Angel Gabriel came with other angels with this revelation, he at first delivered that part of the message which was immediately needed. Then before proceeding further, he said these words by the leave of Allah as an explanation for the delay and to give them comfort from Allah and counsel of fortitude. This interpretation is not only borne out by the wording of the passage but also by some traditions of the Prophet (peace be upon him), which have been cited by Ibn Jarir, Ibn Kathir, and the author of Ruh-ul-Maani in their commentary on this passage.
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