To the Prophet(s)

To Muhammad (pbuh)

وَلَن تَرۡضَىٰ عَنكَ ٱلۡيَهُودُ وَلَا ٱلنَّصَٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمۡۗ قُلۡ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلۡهُدَىٰۗ وَلَئِنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم بَعۡدَ ٱلَّذِي جَآءَكَ مِنَ ٱلۡعِلۡمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِيّٖ وَلَا نَصِيرٍ ١٢٠

Never will the Jews nor the Christians be pleased with you (O Muhammad, pbuh) till you follow their religion. Say: “Verily, the Guidance of Allah that is the (only) guidance. And if you (O Muhammad, pbuh) were to follow their desires after what you have received of Knowledge (i.e., the Quran), then you would have against Allah neither any Wali (protector or guardian) nor any helper”.

Surah 2 Al-Baqarah Verse 120

• …if you were to follow their desires…This Ayah carries a stern warning for the Muslim Ummah against imitating the ways and methods of the Jews and Christians, after they have acquired knowledge of the Quran and Sunnah, may Allah grant us refuge from this behaviour. Although the speech in this Ayah was directed at the Messenger, the ruling of which applies to his entire Ummah.

وَلَئِنۡ أَتَيۡتَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ بِكُلِّ ءَايَةٖ مَّا تَبِعُواْ قِبۡلَتَكَۚ وَمَآ أَنتَ بِتَابِعٖ قِبۡلَتَهُمۡۚ وَمَا بَعۡضُهُم بِتَابِعٖ قِبۡلَةَ بَعۡضٖۚ وَلَئِنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم مِّنۢ بَعۡدِ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ إِنَّكَ إِذٗا لَّمِنَ ٱلظَّٰلِمِينَ ١٤٥

And even if you (O Muhammad, pbuh) were to bring to the people of the Scripture (Jews and Christians) all the Ayat (evidences, proofs, signs), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah. And they will not follow each other’s Qiblah. Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the Zalimun (polytheists, wrong doers).

Surah 2 Al-Baqarah Verse 145

• The purpose of this verse is to ask the Prophet not to be disturbed by the controversy and remonstrance to which some people had resorted as a result of this change in the direction of Prayer. It was difficult to convince those people by argument, since they suffered from prejudices and intransigence and were unwilling to abandon their traditional qiblah. It was also impossible for the matter to be resolved by adopting the qiblah of any of the contending groups; there were various groups and they were not agreed in respect of the qiblah. If the qiblah of one group had been adopted this would have satisfied only that group. As for the rest, their remonstrating would persist. Furthermore, and more basic in this connection, was the fact that as a Prophet Muhammad, pbuh, ought neither to be concerned to please people, nor haggle with them in order to arrive at compromised solutions. On the contrary, the mission of a Prophet is to adhere firmly, to the knowledge vouchsafed to him by Allah regardless of all opposition. To deviate from that knowledge to please others is tantamount to offending the prophetic mission and is inconsistent with the gratitude that the Prophet ought to feel for having been favoured with the position of world leadership.

لَيۡسَ لَكَ مِنَ ٱلۡأَمۡرِ شَيۡءٌ أَوۡ يَتُوبَ عَلَيۡهِمۡ أَوۡ يُعَذِّبَهُمۡ فَإِنَّهُمۡ ظَٰلِمُونَ ١٢٨

Not for you (O Muhammad, pbuh, but for Allah) is the decision; whether He turns in mercy to (pardon) them or punishes them (the disbelievers); verily, they are the Zalimun (polytheists, wrong doers).

Surah 3 Al-Imran Verse 128

• Al-Bukhari recorded that, Salim bin Abdullah said that his father said that he heard the Messenger of Allah saying, when he raised his head from bowing in the second unit of the Fajr prayer, ‘O Allah! Curse so-and-so’, after saying; Sami Allahu Liman Hamidah, Rabbana wa lakal-Hamd. Thereafter, Allah revealed this Ayah, (Not for you is the decision). This was also recorded by An-Nasai.
• Imam Ahmad recorded that Salim bin Abdullah said that his father said that he heard the Messenger of Allah saying, ‘O Allah! Curse so-and-so. O Allah! Curse Al-Harith bin Hisham. O Allah! Curse Suhayl bin Amr. O Allah! Curse Safwan bin Umayyah’. Thereafter, this Ayah was revealed: Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them. All these persons were pardoned (after they embraced Islam later on).
• Al-Bukhari recorded that Abu Hurayrah said that when Allah’s Messenger would supplicate against or for someone, he would do so when he was finished bowing and saying; Sami Allahu Liman Hamidah, Rabbana wa lakal-Hamd. He would then say, (the Qunut) ‘O Allah! Save Al-Walid bin Al-Walid, Salamah bin Hisham, Ayyash bin Abi Rabiah and the weak and the helpless people among the faithful believers. O Allah! Be hard on the tribe of Mudar and let them suffer from years of famine like that of the time of Yusuf’. He would say this supplication aloud. He sometimes would supplicate during the Dawn prayer, ‘O Allah! Curse so-and-so (persons)’, mentioning some Arab tribes. Thereafter, Allah revealed: Not for you is the decision.
• Al-Bukhari recorded that Hamid and Thabit said that, Anas bin Malik said that the Prophet was injured during the battle of Uhud and said, ‘How can a people achieve success after having injured their Prophet’. Thereafter, (Not for you is the decision) was revealed.
• Imam Ahmad recorded that Anas said that, the Prophet’s front tooth was broken during the battle of Uhud and he also sustained injuries on his forehead until blood dripped on his face. The Prophet said, ‘How can a people achieve success after having done this to their Prophet who is calling them to their Lord, the Exalted and Most Honored’ Allah revealed, (Not for you is the decision; whether He turns in mercy to (pardons) them or punishes them). Muslim also collected this Hadith.

وَمَا مُحَمَّدٌ إِلَّا رَسُولٞ قَدۡ خَلَتۡ مِن قَبۡلِهِ ٱلرُّسُلُۚ أَفَإِيْن مَّاتَ أَوۡ قُتِلَ ٱنقَلَبۡتُمۡ عَلَىٰٓ أَعۡقَٰبِكُمۡۚ وَمَن يَنقَلِبۡ عَلَىٰ عَقِبَيۡهِ فَلَن يَضُرَّ ٱللَّهَ شَيۡ‍ٔٗاۗ وَسَيَجۡزِي ٱللَّهُ ٱلشَّٰكِرِينَ ١٤٤

And Muhammad (pbuh) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah; and Allah will give reward to those who are grateful.

Surah 3 Al-Imran Verse 144

• When the rumour of the Prophet’s martyrdom spread during the battle, it disheartened most of the Companions. The hypocrites who were in the Muslim camp began to advise the believers to approach Abd Allah b Ubayy so that he might secure protection for them from Abu Sufyan. Some went so far as to say that had Muhammad really been the Messenger of Allah he would not have been put to death, and for that reason they counselled people to revert to their ancestral faith. It is in this context that the Muslims are now told that if their devotion to the truth is wholly bound up with the person of Muhammad (pbuh), and if their submission to Allah is so lukewarm that his demise would cause them to plunge back into the disbelief they had cast off, then they should bear in mind the fact that Islam does not need them.
• The Sahih, Musnad and Sunan collections gathered various chains of narration stating that Abu Bakr recited this Ayah when the Messenger of Allah died. Al-Bukhari recorded that Aishah said that Abu Bakr came riding his horse from his dwelling in As-Sunh. He dismounted, entered the Masjid and did not speak to anyone until he came to her in her room and went directly to the Prophet, pbuh, who was covered with a marked blanket. Abu Bakr uncovered his face, knelt down and kissed him, then started weeping and proclaimed, “My father and my mother be sacrificed for you! Allah will not combine two deaths on you. You have died the death, which was written for you”. Ibn Abbas narrated that Abu Bakr then came out, while Umar was addressing the people, and Abu Bakr told him to sit down but Umar refused, and the people attended to Abu Bakr and left Umar. Abu Bakr said, “Whoever among you worshipped Muhammad, then Muhammad is dead; but whoever worshipped Allah, Allah is alive and will never die. Allah said (and then he recited the Verse)”. The narrator added, “By Allah, it was as if the people never knew that Allah had revealed this verse before until Abu Bakr recited it, and then whoever heard it, started reciting it”. Said bin Al-Musayyib said that Umar said, “By Allah! When I heard Abu Bakr recite this Ayah, my feet could not hold me, and I fell to the ground”.

وَإِن كَانَ كَبُرَ عَلَيۡكَ إِعۡرَاضُهُمۡ فَإِنِ ٱسۡتَطَعۡتَ أَن تَبۡتَغِيَ نَفَقٗا فِي ٱلۡأَرۡضِ أَوۡ سُلَّمٗا فِي ٱلسَّمَآءِ فَتَأۡتِيَهُم بِ‍َٔايَةٖۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَمَعَهُمۡ عَلَى ٱلۡهُدَىٰۚ فَلَا تَكُونَنَّ مِنَ ٱلۡجَٰهِلِينَ ٣٥

If their aversion (from you, O Muhammad, pbuh, and from that with which you have been sent) is hard for you, then if you were able to seek a tunnel in the earth or a ladder to the sky, so that you may bring them a sign (and you cannot do it, so be patient). And had Allah willed, He could have gathered them together (all) on true guidance, so be not you one of those who are Al-Jahilun (the ignorant).

Surah 6 Al-Anam Verse 35

• The Prophet (pbuh) saw that even though he had spent a long time admonishing his people, they did not seem inclined to heed his call. As a result, he sometimes wished for the appearance of some extraordinary sign of Allah that would undermine the stubbornness of his people and lead them to accept his guidance. This verse embodies Allah’s response to the Prophet’s desire. He is told not to be impatient. He must persist in his striving and continue to work in conformity with Allah’s directive. Had it been Allah’s purpose to work miracles, He would have done so. But Allah did not consider that to be either the appropriate method for bringing to a successful completion the required intellectual and moral revolution or for the evolution of a sound, healthy civilization. Well, then, if the Prophet (pbuh) could not bear patiently with the attitude of stubbornness and rejection prevalent among his people, and if he thought it necessary to make them witness a tangible sign of Allah, let him muster all his strength and try to cleave the earth, or climb a ladder to the heaven and bring forth a miracle powerful enough to change the unbelief of the unbelievers into belief. He is told, however, that in this regard he should not expect Allah to fulfil his wish, for such things have no place in Allah’s scheme.

وَلَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِيِّ يُرِيدُونَ وَجۡهَهُۥۖ مَا عَلَيۡكَ مِنۡ حِسَابِهِم مِّن شَيۡءٖ وَمَا مِنۡ حِسَابِكَ عَلَيۡهِم مِّن شَيۡءٖ فَتَطۡرُدَهُمۡ فَتَكُونَ مِنَ ٱلظَّٰلِمِينَ ٥٢

And turn not away those who invoke their Lord, morning and afternoon seeking His Face. You (O Muhammad, pbuh) are not accountable for them in anything, and they are not accountable for you in anything, that you may turn them away, and thus become of the Zalimun (unjust).

Surah 6 Al-Anam Verse 52

• Everyone is personally responsible for his deeds, whether good or bad. The Prophet (pbuh) is told that he will neither have to explain to Allah the conduct of the converts (of Mecca) nor will the latter be required to explain his conduct. They can neither usurp his good deeds, nor transfer their own misdeeds to his account. There is, therefore, no reason for the Prophet (pbuh) to alienate those who approach him as seekers of Truth.

قُل لَّآ أَمۡلِكُ لِنَفۡسِي نَفۡعٗا وَلَا ضَرًّا إِلَّا مَا شَآءَ ٱللَّهُۚ وَلَوۡ كُنتُ أَعۡلَمُ ٱلۡغَيۡبَ لَٱسۡتَكۡثَرۡتُ مِنَ ٱلۡخَيۡرِ وَمَا مَسَّنِيَ ٱلسُّوٓءُۚ إِنۡ أَنَا۠ إِلَّا نَذِيرٞ وَبَشِيرٞ لِّقَوۡمٖ يُؤۡمِنُونَ ١٨٨

Say (O Muhammad, pbuh): “I possess no power over benefit or harm to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings to a people who believe”.

Surah 7 Al-Araf Verse 188

• The time of the advent of the Last Day is known to Allah alone Who knows the Unseen which, in fact, is not known even to the Prophet (pbuh). Being human, he is not aware what the morrow has in store for him and his family. Had his knowledge encompassed everything - even things that lie beyond the realm of sense-perception and events that lie hidden in the future - he would have accumulated immense benefit and would have been able to avoid a great deal of loss owing to such foreknowledge.

مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُۥٓ أَسۡرَىٰ حَتَّىٰ يُثۡخِنَ فِي ٱلۡأَرۡضِۚ تُرِيدُونَ عَرَضَ ٱلدُّنۡيَا وَٱللَّهُ يُرِيدُ ٱلۡأٓخِرَةَۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ ٦٧ لَّوۡلَا كِتَٰبٞ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمۡ فِيمَآ أَخَذۡتُمۡ عَذَابٌ عَظِيمٞ ٦٨

It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world, but Allah desires (for you) the Hereafter. And Allah is All-Mighty, All-Wise. Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took.

Surah 8 Al-Anfal Verses 67-68

• Imam Ahmad recorded that Anas said, “The Prophet asked the people for their opinion about the prisoners of war of Badr, saying ‘Allah has made you prevail over them’. Umar bin Al-Khattab stood up and said, “O Allah's Messenger! Cut off their necks”, but the Prophet turned away from him. The Messenger of Allah again asked, ‘O people! Allah has made you prevail over them, and only yesterday, they were your brothers’. Umar again stood up and said, “O Allah’s Messenger! Cut off their necks”. The Prophet ignored him and asked the same question again and he repeated the same answer. Abu Bakr As-Siddiq stood up and said, “O Allah’s Messenger! I think you should pardon them and set them free in return for ransom”. Thereupon the grief on the face of Allah’s Messenger vanished. He pardoned them and accepted ransom for their release. However, Allah disapproved the decision as is evident from the above-quoted verse. It should be borne in mind that preliminary instructions about war had already been given in Surah Muhammad which was revealed before the Battle of Badr:

So, when you meet (in fight – Jihad in Allah’s Cause) those who disbelieve, smite (their) necks till when you have killed and wounded many of them, then bind a bond firmly (on them i.e., take them as captives). Thereafter (is the time) either for generosity (i.e., free them without ransom), or ransom (according to what benefits Islam), until the war lays down its burden… (Muhammad 47: 4).

عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمۡ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُواْ وَتَعۡلَمَ ٱلۡكَٰذِبِينَ ٤٣

May Allah forgive you (O Muhammad, pbuh). Why did you grant them leave (for remaining behind; you should have persisted as regards your order to them to proceed on Jihad), until those who told the truth were seen by you in a clear light, and you had known the liars?

Surah 9 At-Taubah Verse 43

• Allah did not approve of the exemption which the Prophet (pbuh) had granted to the hypocrites who had put forward lame excuses. Though he knew it well that they were inventing false excuses, he gave them leave to stay behind because of his inherent kindness. But Allah warned him that such a leniency was not well placed as he gave them an opportunity of hiding their hypocrisy. Had they remained behind without getting an exemption, the false profession of their faith would have been exposed.

ٱسۡتَغۡفِرۡ لَهُمۡ أَوۡ لَا تَسۡتَغۡفِرۡ لَهُمۡ إِن تَسۡتَغۡفِرۡ لَهُمۡ سَبۡعِينَ مَرَّةٗ فَلَن يَغۡفِرَ ٱللَّهُ لَهُمۡۚ ذَٰلِكَ بِأَنَّهُمۡ كَفَرُواْ بِٱللَّهِ وَرَسُولِهِۦۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ ٨٠

Whether you (O Muhammad, pbuh) ask forgiveness for them (hypocrites) or ask not forgiveness for them – (and even) if you ask seventy times for their forgiveness – Allah will not forgive them because they have disbelieved in Allah and His Messenger. And Allah guides not those people who are Fasiqun (rebellious, disobedient to Allah).

Surah 9 At-Taubah Verse 80

مَا كَانَ لِلنَّبِيِّ وَٱلَّذِينَ ءَامَنُوٓاْ أَن يَسۡتَغۡفِرُواْ لِلۡمُشۡرِكِينَ وَلَوۡ كَانُوٓاْ أُوْلِي قُرۡبَىٰ مِنۢ بَعۡدِ مَا تَبَيَّنَ لَهُمۡ أَنَّهُمۡ أَصۡحَٰبُ ٱلۡجَحِيمِ ١١٣

It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the Mushrikun (polytheists, idolaters, disbelievers in the Oneness of Allah), even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief).

Surah 9 At-Taubah Verse 113

فَلَعَلَّكَ تَارِكُۢ بَعۡضَ مَا يُوحَىٰٓ إِلَيۡكَ وَضَآئِقُۢ بِهِۦ صَدۡرُكَ أَن يَقُولُواْ لَوۡلَآ أُنزِلَ عَلَيۡهِ كَنزٌ أَوۡ جَآءَ مَعَهُۥ مَلَكٌۚ إِنَّمَآ أَنتَ نَذِيرٞۚ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ وَكِيلٌ ١٢

So, perchance you (Muhammad, pbuh) may give up a part of what is revealed to you, and that your breast feels straitened for it because they say, “Why has not a treasure been sent down to him, or an angel come with him?” But you are only a warner. And Allah is a Wakil (Disposer of affairs, Trustee, Guardian) over all things.

Surah 11 Hud Verse 12

• In this verse, Allah has comforted and urged His Messenger (pbuh) to propagate the message without the least hesitation and not to waver in his determination for fear of ridicule or for lack of response from his people. He should convey the message in its entirety and leave the result to Allah for He has full power over everything. The meaning here is that he (the Prophet) may be compelled to give up the Message due to what they (the polytheists) say about him. However, Allah goes on to explain: “You (Muhammad) are only a warner and you have an example in your brothers of the Messengers who came before you. For verily, the previous Messengers were rejected and harmed, yet they were patient until the help of Allah came to them”.

وَكَذَٰلِكَ أَنزَلۡنَٰهُ حُكۡمًا عَرَبِيّٗاۚ وَلَئِنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم بَعۡدَ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِيّٖ وَلَا وَاقٖ ٣٧ وَلَقَدۡ أَرۡسَلۡنَا رُسُلٗا مِّن قَبۡلِكَ وَجَعَلۡنَا لَهُمۡ أَزۡوَٰجٗا وَذُرِّيَّةٗۚ وَمَا كَانَ لِرَسُولٍ أَن يَأۡتِيَ بِ‍َٔايَةٍ إِلَّا بِإِذۡنِ ٱللَّهِۗ لِكُلِّ أَجَلٖ كِتَابٞ ٣٨

And thus have We sent it (the Quran) down to be a judgement of authority in Arabic. Were you (O Muhammad, pbuh) to follow their (vain) desires after the knowledge which has come to you, then you will not have any Wali (protector) or defender against Allah. And indeed, We sent Messengers before you (O Muhammad, pbuh), and made for them wives and offspring. And it was not for a Messenger to bring a sign except by Allah’s Leave. (For) each and every matter there is a Decree (from Allah).

Surah 13 Ar-Rad Verses 37-38

إِن تَحۡرِصۡ عَلَىٰ هُدَىٰهُمۡ فَإِنَّ ٱللَّهَ لَا يَهۡدِي مَن يُضِلُّۖ وَمَا لَهُم مِّن نَّٰصِرِينَ ٣٧

If you (O Muhammad, pbuh) covet for their guidance, then verily, Allah guides not those whom He makes to go astray (or none can guide him whom Allah sends astray). And they will have no helpers.

Surah 16 An-Nahl Verse 37

• Allah told His Messenger that His eagerness to guide them will be of no benefit to them if Allah wills that they should be misguided, as He says elsewhere in the Quran:

O Messenger (Muhammad)! Let not those who hurry to fall into disbelief grieve you…And whomsoever Allah wants to put in Al-Fitna (error, trial) you can do nothing for him against Allah… [Surah 5 Al-Maidah Verse 41]

And the message is repeated through Prophet Nuh when he tells his people:

“And my advice will not profit you, even if I wish to give you good counsel, if Allah’s Will is to keep you astray…” [Surah 11 Hud Verse 34]

This is the way in which Allah does things. If He wills a thing, then it happens, and if He does not will a thing, then it does not happen.

وَإِن كَادُواْ لَيَفۡتِنُونَكَ عَنِ ٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ لِتَفۡتَرِيَ عَلَيۡنَا غَيۡرَهُۥۖ وَإِذٗا لَّٱتَّخَذُوكَ خَلِيلٗا ٧٣ وَلَوۡلَآ أَن ثَبَّتۡنَٰكَ لَقَدۡ كِدتَّ تَرۡكَنُ إِلَيۡهِمۡ شَيۡ‍ٔٗا قَلِيلًا ٧٤ إِذٗا لَّأَذَقۡنَٰكَ ضِعۡفَ ٱلۡحَيَوٰةِ وَضِعۡفَ ٱلۡمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيۡنَا نَصِيرٗا ٧٥

Verily, they were about to tempt you away from that which We have revealed (the Quran) to you (O Muhammad, pbuh), to fabricate something other than it against Us, and then they would certainly have taken you a Khalil (an intimate friend)! And had We not made you stand firm, you would nearly have inclined to them a little. In that case We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us.

Surah 17 Al-Isra Verses 73-75

وَلَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِي هَٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٖ فَأَبَىٰٓ أَكۡثَرُ ٱلنَّاسِ إِلَّا كُفُورٗا ٨٩ وَقَالُواْ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ تَفۡجُرَ لَنَا مِنَ ٱلۡأَرۡضِ يَنۢبُوعًا ٩٠ أَوۡ تَكُونَ لَكَ جَنَّةٞ مِّن نَّخِيلٖ وَعِنَبٖ فَتُفَجِّرَ ٱلۡأَنۡهَٰرَ خِلَٰلَهَا تَفۡجِيرًا ٩١ أَوۡ تُسۡقِطَ ٱلسَّمَآءَ كَمَا زَعَمۡتَ عَلَيۡنَا كِسَفًا أَوۡ تَأۡتِيَ بِٱللَّهِ وَٱلۡمَلَٰٓئِكَةِ قَبِيلًا ٩٢ أَوۡ يَكُونَ لَكَ بَيۡتٞ مِّن زُخۡرُفٍ أَوۡ تَرۡقَىٰ فِي ٱلسَّمَآءِ وَلَن نُّؤۡمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيۡنَا كِتَٰبٗا نَّقۡرَؤُهُۥۗ قُلۡ سُبۡحَانَ رَبِّي هَلۡ كُنتُ إِلَّا بَشَرٗا رَّسُولٗا ٩٣

And indeed, We have fully explained to mankind, in this Quran, every kind of similitude, but most mankind refuse (the truth and accept nothing) but disbelief. And they say: “We shall not believe in you (O Muhammad, pbuh), until you cause a spring to gush forth from the earth for us; Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly; Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face; Or you have a house of Zukhruf (like silver and pure gold), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read”. Say (O Muhammad, pbuh): “Glorified (and Exalted) be my Lord (Allah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?”

Surah 17 Al-Isra Verses 89-93

وَٱصۡبِرۡ نَفۡسَكَ مَعَ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِيِّ يُرِيدُونَ وَجۡهَهُۥۖ وَلَا تَعۡدُ عَيۡنَاكَ عَنۡهُمۡ تُرِيدُ زِينَةَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَلَا تُطِعۡ مَنۡ أَغۡفَلۡنَا قَلۡبَهُۥ عَن ذِكۡرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمۡرُهُۥ فُرُطٗا ٢٨

And keep yourself (O Muhammad, pbuh) patiently with those who call on their Lord morning and afternoon, seeking His Face; and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, and who follows his own lusts, and whose affair (deeds) has been lost.

Surah 18 Al-Kahf Verse 28

• Though these words have also been addressed to the Prophet (pbuh), they are really meant for the chiefs of the Quraish. According to a tradition related by Ibn Abbas, the chiefs of the Quraish would say to the Prophet (pbuh) that they considered it below their dignity to sit with such people as Bilal, Suhaib, Ammar, Khabbab, Ibn-Masud and the like who generally remained in his company, and that if he should send them away, they would be willing to attend his meetings in order to learn about his message. At this Allah revealed this verse. This was meant to warn the chiefs of the Quraish to this effect: Your wealth, your pomp and show of which you are so proud has no value at all in the sight of Allah and His Messenger (pbuh). Nay, those poor people are really more worthy in their sight, for they are sincere and always remember Allah. The same was the attitude of the chiefs of Prophet Noah’s (pbuh) people, who said: And we also see that none but the meanest and the shallowest of our people have become your followers. Upon this, Noah (peace be upon him) replied: I am not going to drive away those who have believed in me, nor can I say about those whom you disdain that Allah has not bestowed any good on them.

قُلۡ إِنَّمَآ أَنَا۠ بَشَرٞ مِّثۡلُكُمۡ يُوحَىٰٓ إِلَيَّ أَنَّمَآ إِلَٰهُكُمۡ إِلَٰهٞ وَٰحِدٞۖ فَمَن كَانَ يَرۡجُواْ لِقَآءَ رَبِّهِۦ فَلۡيَعۡمَلۡ عَمَلٗا صَٰلِحٗا وَلَا يُشۡرِكۡ بِعِبَادَةِ رَبِّهِۦٓ أَحَدَۢا ١١٠

Say (O Muhammad, pbuh): “I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e., Allah). So, whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord”.

Surah 18 Al-Kahf Verse 110

وَإِذۡ تَقُولُ لِلَّذِيٓ أَنۡعَمَ ٱللَّهُ عَلَيۡهِ وَأَنۡعَمۡتَ عَلَيۡهِ أَمۡسِكۡ عَلَيۡكَ زَوۡجَكَ وَٱتَّقِ ٱللَّهَ وَتُخۡفِي فِي نَفۡسِكَ مَا ٱللَّهُ مُبۡدِيهِ وَتَخۡشَى ٱلنَّاسَ وَٱللَّهُ أَحَقُّ أَن تَخۡشَىٰهُۖ فَلَمَّا قَضَىٰ زَيۡدٞ مِّنۡهَا وَطَرٗا زَوَّجۡنَٰكَهَا لِكَيۡ لَا يَكُونَ عَلَى ٱلۡمُؤۡمِنِينَ حَرَجٞ فِيٓ أَزۡوَٰجِ أَدۡعِيَآئِهِمۡ إِذَا قَضَوۡاْ مِنۡهُنَّ وَطَرٗاۚ وَكَانَ أَمۡرُ ٱللَّهِ مَفۡعُولٗا ٣٧

And (remember) when you said to him (Zaid bin Harithah, the freed slave of the Prophet, pbuh) on whom Allah has bestowed grace (by guiding him to Islam) and you (O Muhammad, pbuh, too) have done favour (by manumitting him): “Keep your wife to yourself, and fear Allah”. But you did hide in yourself (what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did fear the people (about their saying that Muhammad, pbuh married the divorced wife of his slave) whereas Allah had a better right that you should fear him. So, when Zaid had accomplished his desire from her (divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e., they have divorced them). And Allah’s Command must be fulfilled.

Surah 33 Al-Ahzab Verse 37

• In the very days when bitterness was increasing between Zaid and his wife, Allah had hinted to His Prophet (pbuh) that when Zaid had divorced his wife, he would have to marry the divorced lady. But since the Prophet (pbuh) knew what it meant to marry the divorced wife of the adopted son in the contemporary Arab society, and that too at a time when apart from a handful of the Muslims the entire country had become jealous of him, he was hesitant to take any step in that direction. That is why when Zaid expressed his intention to divorce his wife, the Prophet (pbuh) said to him, “Keep your wife to yourself, and fear Allah” What he meant by this was that Zaid should not divorce his wife so that he was saved from facing the trial, otherwise in case the divorce was pronounced he would have to comply with the command, and thus provoke a severe storm of criticism and vilification against himself. But when the Prophet (pbuh) deliberately forbade Zaid to divorce his wife so that he himself might be saved from what he feared would cause him defamation, Allah found this below the high position that He wanted His Prophet to enjoy, whereas Allah intended to effect a great reform through this marriage of the Prophet. The words “…you did fear the people, whereas Allah had a better right that you should fear Him.” clearly point to the same theme.

قُلۡ مَا كُنتُ بِدۡعٗا مِّنَ ٱلرُّسُلِ وَمَآ أَدۡرِي مَا يُفۡعَلُ بِي وَلَا بِكُمۡۖ إِنۡ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَيَّ وَمَآ أَنَا۠ إِلَّا نَذِيرٞ مُّبِينٞ ٩

Say (O Muhammad, pbuh): “I am not a new thing among the Messengers (of Allah, i.e., I am not the first Messenger) nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am but a plain warner”.

Surah 46 Al-Ahqaf Verse 9

• When the Prophet (pbuh) presented himself as Allah’s Messenger, the people of Makkah raised different kinds of objections against it. They said: What kind of a Messenger he is who has a family, who moves about in the streets, eats and drinks and lives a common man’s life. There is nothing special about him, which might distinguish him above the other people and therefore we may know that Allah has specially made this man His Messenger. Then they said: Had he been appointed a Messenger by Allah, He would have sent an angel as an attendant with him who would have announced that he was Allah’s Messenger, and would have punished with a scourge every such person who had behaved insolently towards him. How strange that Allah should appoint a person as His Messenger and then should leave him alone to roam the streets of Makkah and suffer every kind of humiliation. If nothing else Allah should at least have created a magnificent palace and a blooming garden for His Messenger. He should not have been left to depend on his wife’s resources. Besides, these people demanded different kinds of miracles from him and asked news of the unseen. They thought that a person’s being Allah’s Messenger meant that he should possess supernatural powers so that mountains should move at his bidding and deserts at once turn into green fields. He should have the knowledge of the past and the future events and of everything hidden from others. An answer to the same has been given in these sentences, and each sentence contains a world of meaning.

First, it is said: Tell them, I am not a novel Messenger. That is, my being appointed as a Messenger is not a novel event of its kind in the world so that you may have some confusion about the characteristics of a Messenger. Many Messengers have come to the world before me, and I am not any different from them. Never has a Messenger come, who did not have a family, who did not eat and drink, or who did not live a common man’s life. Never has an angel descended as an attendant with a Messenger, heralding his prophethood and carrying a whip before him. Never have gardens and palaces been created for a Messenger and never has a Messenger been spared of the hardships which I am suffering. Never has a Messenger shown a miracle by his own power, or known everything by his own knowledge. Then, how is it that you are bringing forth these strange criteria only to judge my Prophethood?

Then it is said: Tell them also, I do not know what shall befall you tomorrow nor what shall befall me. I only follow that which is revealed to me. That is, I am not a knower of the unseen so that everything of the past and present and future should be known to me, and I should have the knowledge of everything in the world. Not to speak of your future, I do not even know my own future. I only know that of which I am given knowledge by revelation. More than that I have never claimed to know, nor has there ever been a Messenger in the world, who made that claim. It is not a Messenger’s job to tell the whereabouts of the lost articles, or tell whether a pregnant woman will deliver a boy or a girl, or whether a sick patient will live or die.

In conclusion, it is said: Say to them, I am no more than a plain warner. That is, I do not possess divine powers so that I may show you the wonderful miracles that you demand from me every next day. My only mission is that I should present the right way before the people, and should warn of an evil end those who do not accept it.

• Imam Ahmad recorded that Kharijah bin Zayd bin Thabit, reported that Umm Al-Ala, a woman from the Ansar who had given her pledge of loyalty to Allah’s Messenger, “When the Ansar drew lots regarding taking in the Muhajirun to dwell with them, our lot was to have Uthman bin Mazun. Later, Uthman fell sick in our house, so we nursed him until he died, and we wrapped him in his garments (for burial). Allah’s Messenger then came in, and I said, ‘O Abu As-Saib! May Allah have mercy on you. I bear witness that Allah has indeed honoured you’. Allah’s Messenger asked, ‘How do you know that Allah has honoured him’ I said, ‘I do not know -- may my father and mother both be ransoms for you!’ Allah’s Messenger then said, ‘As for him, certainty (death) has reached him from his Lord, and I surely wish well for him. But by Allah, even though I am Allah’s Messenger, I do not know what will happen to me (after death)’. I then said, ‘Never will I claim a person to be pious after this’. This incident caused me some distress, and I went to sleep thereafter. I saw in my dream that Uthman owned a running water spring. I went to Allah’s Messenger and told him about that. Allah’s Messenger said, ‘That was his (good) deeds’. Al-Bukhari recorded this Hadith but Muslim did not. In one of the narrations, Allah’s Messenger said, ‘Even though I am Allah’s Messenger, I do not know what will happen to him’. This and similar texts indicate that it is not allowed to declare that a specific person will enter Jannah except for those who were distinctly indicated by Allah or his Messenger. Examples of those are the Ten, Ibn Salam, Al-Ghumaysa, Bilal, Suraqah, Abdullah bin Amr bin Haram (Jabir’s father), the Seventy Recitors (of Quran) who were assassinated near the Well of Maunah, Zayd bin Harithah, Jafar, Ibn Rawahah, and other similar individuals, may Allah be pleased with them.

يَٰٓأَيُّهَا ٱلنَّبِيُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ ٱللَّهُ لَكَۖ تَبۡتَغِي مَرۡضَاتَ أَزۡوَٰجِكَۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ١

O Prophet! Why do you forbid (for yourself) that which Allah has allowed to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.

Surah 66 At-Tahrim Verse 1

• This is not, in fact, a question but an expression of disapproval. The object is not to ask the Prophet (pbuh) why he had done so, but to warn him that his act to make unlawful for himself what Allah had made lawful is not approved by Allah. This by itself gives the meaning that nobody has the power to make unlawful what Allah has made lawful; so much so that the Prophet (pbuh) himself also did not possess any such power. Although the Prophet (pbuh) did not regard this as unlawful as a matter of faith nor legally but only forbade himself its use, yet since he was not an ordinary man but Allah’s Messenger, and his forbidding himself something could have the effect that his followers too would have regarded it as forbidden, or at least reprehensible, or the people of his community might have thought that there was no harm in forbidding oneself something that Allah had made lawful; Allah pointed it out to him and commanded him to refrain from such prohibition.
• Although it has not been mentioned in the Quran as to what it was that the Prophet (pbuh) had made forbidden upon himself, yet the traditionists and commentators have mentioned in this regard two different incidents, which occasioned the revelation of this verse. One of these relates to Mariyah Qibiyyah (Mary, the Copt lady) and the other to the Prophet’s forbidding upon himself the use of honey. In Nasai only this much has been related from Anas: The Prophet (pbuh) had a slave-girl with whom he had conjugal relations. Then, Hafsah and Aishah began to point out this to him repeatedly until he forbade her for himself. There upon, Allah sent down this verse. The other incident has been related in Bukhari, Muslim, Abu Daud, Nasai and several other books of Hadith. When several of his wives told him that his mouth smelt of maghafir, he made a promise not to use the honey any longer. In one tradition his words are to the effect: Now, I will never have a drink from it: I have sworn an oath. In another tradition he only said: I will never have a drink from it, and there is no mention of the oath. And in the tradition which Ibn al Mundhir, Ibn Abi Hatim, Tabarani and Ibn Marduyah have related from Ibn Abbas the words are to the effect: By God, I will not drink it. Imam Nasai says: About honey the Hadith reported from Aishah is authentic, and the story of forbidding Mariyah for himself by the Prophet (pbuh) has not been narrated in a reliable way. Qadi Iyad says: The truth is that this verse was sent down concerning honey and not Mariyah. Qadi Abu Bakr Ibn al-Arabi also regards the story about honey as correct and the same is the opinion of Imam Nawawi and Hafiz Badruddiu Aini. Ibn Humam writes in Fath al-Qadir: The story of the prohibition of honey has been narrated in Bukhari and Muslim from Aishah who was herself a party to it; therefore, it is much more reliable. And Allah knows best.
• And Allah is Oft-Forgiving - That is, although the act of making a lawful thing unlawful only in order to please your wives was an act unbecoming of your high and responsible office, yet it was no sin, which might have entailed a punishment. Therefore, Allah has only pointed it out to you and corrected it, and has forgiven you for this error.

تَنزِيلٞ مِّن رَّبِّ ٱلۡعَٰلَمِينَ ٤٣ وَلَوۡ تَقَوَّلَ عَلَيۡنَا بَعۡضَ ٱلۡأَقَاوِيلِ ٤٤ لَأَخَذۡنَا مِنۡهُ بِٱلۡيَمِينِ ٤٥ ثُمَّ لَقَطَعۡنَا مِنۡهُ ٱلۡوَتِينَ ٤٦ فَمَا مِنكُم مِّنۡ أَحَدٍ عَنۡهُ حَٰجِزِينَ ٤٧

(This is the) Revelation sent down from the Lord of the Alamin (mankind, jinn and all that exists). And if he (Muhammad, pbuh) had forged a false saying concerning Us (Allah), We surely would have seized him by his right hand (or with power and might); And then We certainly would have cut off his life artery (aorta); And none of you could have withheld Us from (punishing) him.

Surah 69 Al-Haqqah Verses 43-47

• The object is to impress the point that the Prophet (pbuh) has no authority whatsoever to make any change in the revelation. If he did so, he would be severely punished. The style depicts the prompt and quick action of a king who strikes off the head of an official, holding him by the hand, if he commits a forgery in his name. The meaning, however, behind all of this is to say that he (Muhammad) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs.

عَبَسَ وَتَوَلَّىٰٓ ١ أَن جَآءَهُ ٱلۡأَعۡمَىٰ ٢ وَمَا يُدۡرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ ٣ أَوۡ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكۡرَىٰٓ ٤ أَمَّا مَنِ ٱسۡتَغۡنَىٰ ٥ فَأَنتَ لَهُۥ تَصَدَّىٰ ٦ وَمَا عَلَيۡكَ أَلَّا يَزَّكَّىٰ ٧ وَأَمَّا مَن جَآءَكَ يَسۡعَىٰ ٨ وَهُوَ يَخۡشَىٰ ٩ فَأَنتَ عَنۡهُ تَلَهَّىٰ ١٠ كَلَّآ إِنَّهَا تَذۡكِرَةٞ ١١ فَمَن شَآءَ ذَكَرَهُۥ ١٢

(The Prophet Muhammad, pbuh) frowned and turned away. Because there came to him the blind man (i.e., Abdullah bin Umm Maktum, who came to the Prophet while he was preaching to one or some of the Quraish chiefs). And how can you know that he might become pure (from sins)? Or he might receive admonition, and the admonition might profit him? As for him who thinks himself self-sufficient; To him you attend; What does it matter to you if he will not become pure (from disbelief? – you are only a Messenger, your duty is to convey the message of Allah). But as to him who came to you running; And is afraid (of Allah and His punishment). Of him you are neglectful and divert your attention to another; Nay, (do not do like this); indeed it (this Quran) is an admonition. So, whoever wills, let him pay attention to it.

Surah 80 Abasa Verses 1-12

• More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah about something, urgently beseeching him. The Prophet hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man.
• The reason why the Prophet (pbuh) had shown disregard for him is indicated by the word aama (blind man), which Allah Himself has used as the cause of the Prophet’s (pbuh) inattention. That is, the Prophet (pbuh) thought that even if a single man from among the people whom he was trying to bring to the right path, listened to him and was rightly guided, he could become a powerful means of strengthening Islam. On the contrary, Ibn Umm Maktum was a blind man, who could not prove to be so useful for Islam because of his disability as could one of the Quraish elders on becoming a Muslim. Therefore, he should not interrupt the conversation at that time; whatever he wanted to ask or learn, he could ask or learn at some later time.
• Now, there is a man whose apparent state clearly shows that he is a seeker after truth: he fears lest he should follow falsehood and invite Allah’s wrath; therefore, he comes all the way in search of the knowledge of the true faith. And then, there is another man, whose attitude clearly reflects that he has no desire for the truth; rather on the contrary, he regards himself as self-sufficient, having no desire to be guided to the right way. Between these two kinds of men, one should not see whose becoming a Muslim would be of greater use for Islam and whose becoming a believer could not be of any use in its propagation. But one should see as to who was inclined to accept the guidance and reform himself, and who was least interested in this precious bargain. The first kind of man, whether he is blind, lame, crippled or an indigent mendicant, who might apparently seem incapable of rendering any useful service in the propagation of Islam, is in any case a valuable man for the preacher to the truth. To him therefore he should attend, for the real object of this invitation is to reform the people, and the apparent state of the person shows that if he was instructed, he would accept guidance. As for the other kind of man, the preacher has no need to pursue him, no matter how influential he is in society. For his attitude and conduct openly proclaim that he has no desire for reform; therefore, any effort made to reform him would be mere waste of time. If he has no desire to reform himself, he may not, the loss would be his, the preacher would not at all be accountable for it. This is the real point which the Prophet (pbuh) had overlooked in the preaching of Islam on that occasion, and for teaching him the same Allah first reproved him on his treatment of Ibn Umm Maktum, and then told him what really deserved to occupy his attention as preacher of the truth and what did not. Allah commands His Messenger not to single anyone out with the warning. Rather, he should equally warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then, Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof in this matter and all matters.

To Other Prophets (pbuh)

لَّقَدۡ كَفَرَ ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ هُوَ ٱلۡمَسِيحُ ٱبۡنُ مَرۡيَمَۚ قُلۡ فَمَن يَمۡلِكُ مِنَ ٱللَّهِ شَيۡ‍ًٔا إِنۡ أَرَادَ أَن يُهۡلِكَ ٱلۡمَسِيحَ ٱبۡنَ مَرۡيَمَ وَأُمَّهُۥ وَمَن فِي ٱلۡأَرۡضِ جَمِيعٗاۗ وَلِلَّهِ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَاۚ يَخۡلُقُ مَا يَشَآءُۚ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ١٧

Surely, in disbelief are they who say that Allah is the Messiah, son of Maryam (Mary). Say (O Muhammad, pbuh): “Who then has the least power against Allah, if He were to destroy the Messiah, son of Maryam, his mother, and all those who are on the earth together?” And to Allah belongs the dominion of the heavens and the earth, and all that is between them. He creates what He wills. And Allah is Able to do all things.

Surah 5 Al-Maidah Verse 17

• This statement hints at the childishness of those who have been misled into believing that the Messiah himself is God either because of his miraculous birth or because of his flawless moral character or because of the miracles which he performed. The Messiah is merely a sign of the innumerable wonders of Allah’s creation; a sign which somehow dazzled the eyes of those superficial people. Had their perception been wider they would have been able to see that there are even more inspiring examples of His creation and infinite power. If anything, their attitude was indicative of the intellectual puerility of those who were so overawed by the excellence of a creature as to mistake him for the Creator. Those whose intelligence penetrates through the excellence of creatures, who look upon them merely as signs of the magnificent power of Allah, and who are led by such observations to a reinforcement of faith in the Creator are truly wise.

وَوَهَبۡنَا لَهُۥٓ إِسۡحَٰقَ وَيَعۡقُوبَۚ كُلًّا هَدَيۡنَاۚ وَنُوحًا هَدَيۡنَا مِن قَبۡلُۖ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيۡمَٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَٰرُونَۚ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ ٨٤ وَزَكَرِيَّا وَيَحۡيَىٰ وَعِيسَىٰ وَإِلۡيَاسَۖ كُلّٞ مِّنَ ٱلصَّٰلِحِينَ ٨٥ وَإِسۡمَٰعِيلَ وَٱلۡيَسَعَ وَيُونُسَ وَلُوطٗاۚ وَكُلّٗا فَضَّلۡنَا عَلَى ٱلۡعَٰلَمِينَ ٨٦ وَمِنۡ ءَابَآئِهِمۡ وَذُرِّيَّٰتِهِمۡ وَإِخۡوَٰنِهِمۡۖ وَٱجۡتَبَيۡنَٰهُمۡ وَهَدَيۡنَٰهُمۡ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ٨٧ ذَٰلِكَ هُدَى ٱللَّهِ يَهۡدِي بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ وَلَوۡ أَشۡرَكُواْ لَحَبِطَ عَنۡهُم مَّا كَانُواْ يَعۡمَلُونَ ٨٨

And We bestowed upon him [Ibrahim (Abraham)] Ishaq (Isaac) and Yaqub (Jacob), each of them We guided, and before him, We guided Nuh (Noah), and among his progeny Dawud (David), Sulaiman (Solomon), Ayyub (Job), Yusuf (Joseph), Musa (Moses), and Harun (Aaron). Thus, do We reward Al-Muhsinun (the good-doers). And Zakariyya (Zechariah), and Yahya (John) and Isa (Jesus) and Ilyas (Elias), each one of them was of the righteous. And Ismail (Ishmael) and Al-Yasaa (Elisha), and Yunus (Jonah) and Lut (Lot), and each one of them We preferred to the Alamin [mankind and jinn (of their times)]. And also some of their fathers and their progeny and their brethren, We chose them, and We guided them to a Straight Path. This is the Guidance of Allah with which He guides whomsoever He wills of His slaves. But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.

Surah 6 Al-Anam Verses 84-88

قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَءَاتَىٰنِي رَحۡمَةٗ مِّنۡ عِندِهِۦ فَعُمِّيَتۡ عَلَيۡكُمۡ أَنُلۡزِمُكُمُوهَا وَأَنتُمۡ لَهَا كَٰرِهُونَ ٢٨ وَيَٰقَوۡمِ لَآ أَسۡ‍َٔلُكُمۡ عَلَيۡهِ مَالًاۖ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱللَّهِۚ وَمَآ أَنَا۠ بِطَارِدِ ٱلَّذِينَ ءَامَنُوٓاْۚ إِنَّهُم مُّلَٰقُواْ رَبِّهِمۡ وَلَٰكِنِّيٓ أَرَىٰكُمۡ قَوۡمٗا تَجۡهَلُونَ ٢٩ وَيَٰقَوۡمِ مَن يَنصُرُنِي مِنَ ٱللَّهِ إِن طَرَدتُّهُمۡۚ أَفَلَا تَذَكَّرُونَ ٣٠

He [Nuh (Noah)] said: “O my people! Tell me, if I have a clear proof from my Lord, and a mercy (Prophethood) has come to me from Him, but that (mercy) has been obscured from your sight. Shall we compel you to accept it (Islamic Monotheism) when you have a strong hatred for it? And O my people! I ask of you no wealth for it; my reward is from none but Allah. I am not going to drive away those who have believed. Surely, they are going to meet their Lord, but I see that you are a people that are ignorant. And O my people! Who will help me against Allah, if I drove them away? Will you not then give a thought?

Surah 11 Hud Verses 28-30

وَنَادَىٰ نُوحٞ رَّبَّهُۥ فَقَالَ رَبِّ إِنَّ ٱبۡنِي مِنۡ أَهۡلِي وَإِنَّ وَعۡدَكَ ٱلۡحَقُّ وَأَنتَ أَحۡكَمُ ٱلۡحَٰكِمِينَ ٤٥ قَالَ يَٰنُوحُ إِنَّهُۥ لَيۡسَ مِنۡ أَهۡلِكَۖ إِنَّهُۥ عَمَلٌ غَيۡرُ صَٰلِحٖۖ فَلَا تَسۡ‍َٔلۡنِ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌۖ إِنِّيٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلۡجَٰهِلِينَ ٤٦ قَالَ رَبِّ إِنِّيٓ أَعُوذُ بِكَ أَنۡ أَسۡ‍َٔلَكَ مَا لَيۡسَ لِي بِهِۦ عِلۡمٞۖ وَإِلَّا تَغۡفِرۡ لِي وَتَرۡحَمۡنِيٓ أَكُن مِّنَ ٱلۡخَٰسِرِينَ ٤٧

And Nuh (Noah) called upon his Lord and said, “O my Lord! Verily, my son is of my family! And certainly, Your promise is true, and You are the Most Just of the Judges”. He (Allah) said: “O Nuh! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you should be one of the ignorant”. Nuh said: “O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have mercy on me, I would indeed be one of the losers”

Surah 11 Hud Verses 45-47

• …lest you should be one of the ignorant - This warning from his Lord does not mean that Prophet Noah (pbuh) was suffering from the lack of faith or that his faith had any tinge of weakness or that he had beliefs like those of the ignorant people. His response to this is rather a proof of his high moral character. As Noah was like the other Prophets, a human being, he also suffered from the common human weakness, that is, natural parental love for children. So, he begged his Lord to deliver his son from the deluge. Allah admonished him because the high character of a Prophet demanded that he ought not to have made such a request even for his own flesh and blood. That is why no sooner was the warning administered to him than he realized that he had come down from the high position of a Prophet to the level of a mere father because of the critical psychological human weakness. Therefore, immediately after the warning, he repented of his weakness, and behaved as if his own son had not been drowned in the deluge a moment before this. This character shown by him is a clear proof that he was a true Prophet. He returned to the same height and meekly asked his Lord’s forgiveness for showing any concern for his own son who had forsaken the truth and sided with falsehood.

فَأَوۡحَيۡنَآ إِلَيۡهِ أَنِ ٱصۡنَعِ ٱلۡفُلۡكَ بِأَعۡيُنِنَا وَوَحۡيِنَا فَإِذَا جَآءَ أَمۡرُنَا وَفَارَ ٱلتَّنُّورُ فَٱسۡلُكۡ فِيهَا مِن كُلّٖ زَوۡجَيۡنِ ٱثۡنَيۡنِ وَأَهۡلَكَ إِلَّا مَن سَبَقَ عَلَيۡهِ ٱلۡقَوۡلُ مِنۡهُمۡۖ وَلَا تُخَٰطِبۡنِي فِي ٱلَّذِينَ ظَلَمُوٓاْ إِنَّهُم مُّغۡرَقُونَ ٢٧

So, We revealed to him [Nuh (Noah), saying]: “Construct the ship under Our Eyes and under Our Revelation (guidance). Then, when Our Command comes, and water gushes forth from the oven, take on board of each kind two (male and female), and your family, except those thereof against whom the Word has already gone forth. And address Me not in favour of those who have done wrong. Verily, they are to be drowned”.

Surah 23 Al-Muminun Verse 27