I do not ask for any Reward for conveying the Message
Allah commands His Messenger to say to the idolators:
مَا سَأَلْتُكُم مِّن أَجْرٍ فَهُوَ لَكُمْ
(Whatever wage I might have asked of you is yours.) meaning, `I do not want anything for conveying the Message of Allah to you, advising you and telling you to worship Allah.'
إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ
My wage is from Allah only, means, rather I will seek the reward for that with Allah.
وَهُوَ عَلَى كُلِّ شَىْءٍ شَهِيدٍ
and He is a Witness over all things. means, He knows all things, and He knows everything about me and the manner in which I am conveying the Message to you, and He knows all about you.
قُلْ إِنَّ رَبِّى يَقْذِفُ بِالْحَقِّ عَلَّـمُ الْغُيُوبِ
(Say: "Verily, my Lord sends down the truth, the All-Knower of the Unseen.") This is like the Ayah:
يُلْقِى الرُّوحَ مِنْ أَمْرِهِ عَلَى مَن يَشَآءُ مِنْ عِبَادِهِ
(He sends the Revelation by His command to any of His servants He wills) (40:15). meaning, He sends the angel to whomsoever He wills of His servants among the people on earth, and He is the All-Knower of the Unseen; nothing whatsoever is hidden from Him in the heavens or on earth.
قُلْ جَآءَ الْحَقُّ وَمَا يُبْدِىءُ الْبَـطِلُ وَمَا يُعِيدُ
(Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") means, truth and the great Law have come from Allah, and falsehood has gone and has perished and vanished. This is like the Ayah:
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَـطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ
(Nay, We fling the truth against the falsehood, so it destroys it, and behold, it is vanished) (21:18). When the Messenger of Allah ﷺ entered Al-Masjid Al-Haram on the day of the conquest of Makkah, and found those idols standing around the Ka`bah, he started to hit the idols with his bow, reciting,
وَقُلْ جَآءَ الْحَقُّ وَزَهَقَ الْبَـطِلُ إِنَّ الْبَـطِلَ كَانَ زَهُوقًا
(And say: "The truth has come and the falsehood has vanished. Surely, the falsehood is ever bound to vanish.") (17:81), and:
قُلْ جَآءَ الْحَقُّ وَمَا يُبْدِىءُ الْبَـطِلُ وَمَا يُعِيدُ
(Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") This was recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i.
قُلْ إِن ضَلَلْتُ فَإِنَّمَآ أَضِلُّ عَلَى نَفْسِى وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِى إِلَىَّ رَبِّى
(Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me...") means, all good comes from Allah, and in what Allah sends down of revelation and clear truth there is guidance and wisdom. So whoever goes astray, does so by himself, as `Abdullah bin Mas`ud, may Allah be pleased with him, said when he was asked about some issue. He said, "I will say what I think, and if it is correct, then it is from Allah, and if it is wrong, then it is from me and from the Shaytan, and Allah and His Messenger have nothing to do with it."
إِنَّهُ سَمِيعٌ قَرِيبٌ
Truly, He is All-Hearer, Ever Near. means, He hears all the words of His servants, and He is always near to respond to them when they call on Him. An-Nasa0 0 recorded the Hadith of Abu Mu0sa0 which also appears in the Two Sلahل0hلs:
«إِنَّكُمْ لَاتَدْعُونَ أَصَمَّ وَلَا غَائِبًا، إِنَّمَا تَدْعُونَ سَمِيعًا قَرِيبًا مُجِيبًا»
(You are not calling upon one who is deaf or absent; you are calling upon One Who is All-Hearer, Ever Near and Responsive.)
Say ‘The truth Islam has come. And falsehood disbelief neither originates nor restores anything’ in other words it leaves no trace of itself behind.
Say: “The truth has come, and falsehood does not originate, nor make return.” On the day God's Messenger put his blessed foot inside the Kaabah-when ʿUmar KhaṬṬāb had arrived at the exaltedness of submission, and the faithful were happy at his submission, though he had placed many idols inside the Kaabah-the Messenger had a stick in his hand with which he was striking the chests of the idols, saying, “The truth has come and falsehood has vanished away [17:81], The truth has come, and falsehood does not originate, nor make return.” ʿUmar was say-ing, “O idols, this is AḤmad. This is God's messenger in truth, so bear witness. If what he says is true, then prostrate yourselves!” The idols all at once fell down in prostration. O chevalier! Which day will it be when the messenger of realization along with the ʿUmar of assent enters the Kaabah of your breast at the instruction of success-giving? It will topple the idols of caprice and avarice, and they will call out, “The truth has come, and falsehood does not originate, nor make return.” “So the sorcerers were cast down in prostration [7:120]. What do you say? Did they come and prostrate themselves? Or did We bring them into prostration?” A serving boy was walking with his master. The boy went into a mosque, said his prayers, and remained for a long time in the pleasure of whispered prayer. The master said, “Come out, boy!” He said, “He won't let me.” He said, “Who won't let you come out?” He said, “The same one who won't let you come in.” It is no wonder that a hearing, speaking, knowing person should prostrate himself. The won- der is that ʿUmar said, “O unhearing, unspeaking idols, if MuḤammad's religion is the truth, pros- trate yourselves,” and at once all of them prostrated themselves. O pure Lord! Two improper, ugly things were placed before ʿUmar: enmity toward the Mes- senger and coveting this world. Then there appeared such a beautiful state from their midst, for ʿUmar was adorned with the ornament of submission. In the same way, two improper things were placed before Pharaoh's sorcerers: one enmity toward Moses and the other Pharaoh's rulership. Then from the midst an exalted secret appeared, so the sorcerers were cast down in prostration.
Say: “The truth has come, and falsehood does not originate, nor make return.” On the day God's Messenger put his blessed foot inside the Kaabah-when ʿUmar KhaṬṬāb had arrived at the exaltedness of submission, and the faithful were happy at his submission, though he had placed many idols inside the Kaabah-the Messenger had a stick in his hand with which he was striking the chests of the idols, saying, “The truth has come and falsehood has vanished away [17:81], The truth has come, and falsehood does not originate, nor make return.” ʿUmar was say-ing, “O idols, this is AḤmad. This is God's messenger in truth, so bear witness. If what he says is true, then prostrate yourselves!” The idols all at once fell down in prostration. O chevalier! Which day will it be when the messenger of realization along with the ʿUmar of assent enters the Kaabah of your breast at the instruction of success-giving? It will topple the idols of caprice and avarice, and they will call out, “The truth has come, and falsehood does not originate, nor make return.” “So the sorcerers were cast down in prostration [7:120]. What do you say? Did they come and prostrate themselves? Or did We bring them into prostration?” A serving boy was walking with his master. The boy went into a mosque, said his prayers, and remained for a long time in the pleasure of whispered prayer. The master said, “Come out, boy!” He said, “He won't let me.” He said, “Who won't let you come out?” He said, “The same one who won't let you come in.” It is no wonder that a hearing, speaking, knowing person should prostrate himself. The won- der is that ʿUmar said, “O unhearing, unspeaking idols, if MuḤammad's religion is the truth, pros- trate yourselves,” and at once all of them prostrated themselves. O pure Lord! Two improper, ugly things were placed before ʿUmar: enmity toward the Mes- senger and coveting this world. Then there appeared such a beautiful state from their midst, for ʿUmar was adorned with the ornament of submission. In the same way, two improper things were placed before Pharaoh's sorcerers: one enmity toward Moses and the other Pharaoh's rulership. Then from the midst an exalted secret appeared, so the sorcerers were cast down in prostration.
Say: “The truth has come, and falsehood does not originate, nor make return.” On the day God's Messenger put his blessed foot inside the Kaabah-when ʿUmar KhaṬṬāb had arrived at the exaltedness of submission, and the faithful were happy at his submission, though he had placed many idols inside the Kaabah-the Messenger had a stick in his hand with which he was striking the chests of the idols, saying, “The truth has come and falsehood has vanished away [17:81], The truth has come, and falsehood does not originate, nor make return.” ʿUmar was say-ing, “O idols, this is AḤmad. This is God's messenger in truth, so bear witness. If what he says is true, then prostrate yourselves!” The idols all at once fell down in prostration. O chevalier! Which day will it be when the messenger of realization along with the ʿUmar of assent enters the Kaabah of your breast at the instruction of success-giving? It will topple the idols of caprice and avarice, and they will call out, “The truth has come, and falsehood does not originate, nor make return.” “So the sorcerers were cast down in prostration [7:120]. What do you say? Did they come and prostrate themselves? Or did We bring them into prostration?” A serving boy was walking with his master. The boy went into a mosque, said his prayers, and remained for a long time in the pleasure of whispered prayer. The master said, “Come out, boy!” He said, “He won't let me.” He said, “Who won't let you come out?” He said, “The same one who won't let you come in.” It is no wonder that a hearing, speaking, knowing person should prostrate himself. The won- der is that ʿUmar said, “O unhearing, unspeaking idols, if MuḤammad's religion is the truth, pros- trate yourselves,” and at once all of them prostrated themselves. O pure Lord! Two improper, ugly things were placed before ʿUmar: enmity toward the Mes- senger and coveting this world. Then there appeared such a beautiful state from their midst, for ʿUmar was adorned with the ornament of submission. In the same way, two improper things were placed before Pharaoh's sorcerers: one enmity toward Moses and the other Pharaoh's rulership. Then from the midst an exalted secret appeared, so the sorcerers were cast down in prostration.
Say: “The truth has come, and falsehood does not originate, nor make return.” On the day God's Messenger put his blessed foot inside the Kaabah-when ʿUmar KhaṬṬāb had arrived at the exaltedness of submission, and the faithful were happy at his submission, though he had placed many idols inside the Kaabah-the Messenger had a stick in his hand with which he was striking the chests of the idols, saying, “The truth has come and falsehood has vanished away [17:81], The truth has come, and falsehood does not originate, nor make return.” ʿUmar was say-ing, “O idols, this is AḤmad. This is God's messenger in truth, so bear witness. If what he says is true, then prostrate yourselves!” The idols all at once fell down in prostration. O chevalier! Which day will it be when the messenger of realization along with the ʿUmar of assent enters the Kaabah of your breast at the instruction of success-giving? It will topple the idols of caprice and avarice, and they will call out, “The truth has come, and falsehood does not originate, nor make return.” “So the sorcerers were cast down in prostration [7:120]. What do you say? Did they come and prostrate themselves? Or did We bring them into prostration?” A serving boy was walking with his master. The boy went into a mosque, said his prayers, and remained for a long time in the pleasure of whispered prayer. The master said, “Come out, boy!” He said, “He won't let me.” He said, “Who won't let you come out?” He said, “The same one who won't let you come in.” It is no wonder that a hearing, speaking, knowing person should prostrate himself. The won- der is that ʿUmar said, “O unhearing, unspeaking idols, if MuḤammad's religion is the truth, pros- trate yourselves,” and at once all of them prostrated themselves. O pure Lord! Two improper, ugly things were placed before ʿUmar: enmity toward the Mes- senger and coveting this world. Then there appeared such a beautiful state from their midst, for ʿUmar was adorned with the ornament of submission. In the same way, two improper things were placed before Pharaoh's sorcerers: one enmity toward Moses and the other Pharaoh's rulership. Then from the midst an exalted secret appeared, so the sorcerers were cast down in prostration.
Say: �The truth has come, and falsehood does not originate, nor make return.�On the day God's Messenger put his blessed foot inside the Kaabah-when ʿUmar KhaṬṬāb had arrived at the exaltedness of submission, and the faithful were happy at his submission, though he had placed many idols inside the Kaabah-the Messenger had a stick in his hand with which he was striking the chests of the idols, saying, �The truth has come and falsehood has vanished away [17:81], The truth has come, and falsehood does not originate, nor make return.� ʿUmar was say-ing, �O idols, this is AḤmad. This is God's messenger in truth, so bear witness. If what he says is true, then prostrate yourselves!� The idols all at once fell down in prostration.O chevalier! Which day will it be when the messenger of realization along with the ʿUmar of assent enters the Kaabah of your breast at the instruction of success-giving? It will topple the idols of caprice and avarice, and they will call out, �The truth has come, and falsehood does not originate, nor make return.��So the sorcerers were cast down in prostration [7:120]. What do you say? Did they come and prostrate themselves? Or did We bring them into prostration?�A serving boy was walking with his master. The boy went into a mosque, said his prayers, and remained for a long time in the pleasure of whispered prayer. The master said, �Come out, boy!�He said, �He won't let me.�He said, �Who won't let you come out?�He said, �The same one who won't let you come in.�It is no wonder that a hearing, speaking, knowing person should prostrate himself. The won- der is that ʿUmar said, �O unhearing, unspeaking idols, if MuḤammad's religion is the truth, pros- trate yourselves,� and at once all of them prostrated themselves.O pure Lord! Two improper, ugly things were placed before ʿUmar: enmity toward the Mes- senger and coveting this world. Then there appeared such a beautiful state from their midst, for ʿUmar was adorned with the ornament of submission. In the same way, two improper things were placed before Pharaoh's sorcerers: one enmity toward Moses and the other Pharaoh's rulership. Then from the midst an exalted secret appeared, so the sorcerers were cast down in prostration.
قل -أيها الرسول-: جاء الحق والشرع العظيم من الله، وذهب الباطل واضمحلَّ سلطانه، فلم يبق للباطل شيء يبدؤه ويعيده.
وقوله تبارك وتعالى "قل جاء الحق وما يبدئ الباطل وما يعيد " أي جاء الحق من الله والشرع العظيم وذهب الباطل زهق واضمحل كقوله تعالى: " بل نقذف بالحق على الباطل فيدمغه فإذا هو زاهق " ولهذا لما دخل رسول الله صلى الله عليه وسلم المسجد الحرام يوم الفتح ووجد تلك الأصنام منصوبة حول الكعبة جعل يطعن الصنم منها بسية قوسه ويقرأ " وقل جاء الحق وزهق الباطل إن الباطل كان زهوقا" " قل جاء الحق وما يبدئ الباطل وما يعيد" رواه البخاري ومسلم والترمذي والنسائي وحده عند هذه الآية كلهم من حديث الثوري عن ابن أبي نجيح عن مجاهد عن أبي معمر عبد الله بن سخبرة عن ابن مسعود رضي الله عنه به أي لم يبق للباطل مقالة ولا رياسة ولا كلمة وزعم قتادة والسدي أن المراد بالباطل ها هنا إبليس أنه لا يخلق أحدا ولا يعيده ولا يقدر على ذلك وهذا وإن كان حقا ولكن ليس هو المراد ههنا والله أعلم.
ثم أمره - عز وجل - للمرة الرابعة أن يبين لهم أن باطلهم سيزول لا محالة وسينتهى أمره انتهاء لن تقوم له بعد قائمة فقال - تعالى - ( قُلْ جَآءَ الحق وَمَا يُبْدِىءُ الباطل وَمَا يُعِيدُ ) .والإِبداء : هو فعل الأمر ابتداء . والإِعادة : فعله مرة أخرى ، ولا يخلو الحى منهما ، فعدمها كناية عن هلاكه . كما يقول : فلان لا يأكل ولا يشرب ، كناة عن هلاكه .أى : قل أيها الرسول لهؤلاء الكافرين ، لقد جاء الحق المتمثل فى دين الإِسلام الذى ارسلنى به إليكم ربى ، وما دام الإِسلام قد جاء ، فإن الباطل المتمثل فى الكفر الذى أنتم عليه ، قد آن له أن يذهب وأن يزول ، وأن لا يبقى له أبداء أو إعادة ، فقد اندثر وأهيل عليه بالتراب إلى غير رجعة .
القول في تأويل قوله تعالى : قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (49)(قُلْ جَاءَ الْحَقُّ) يقول: قل لهم يا محمد: جاء القرآن ووحي الله ( وَمَا يُبْدِئُ الْبَاطِلُ ) يقول: وما ينشىء الباطل خلقًا، والباطل هو فيما فسره أهل التأويل: إبليس (وَمَا يُعِيدُ) يقول: ولا يعيده حيًّا بعد فنائه.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ : أي بالوحي عَلامُ الْغُيُوبِ * قُلْ جَاءَ الْحَقُّ أي: القرآن ( وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ ) والباطل: إبليس، أي: ما يخلق إبليس أحدًا ولا يبعثه.حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلامُ الْغُيُوبِ فقرأ بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ ... إلى قوله وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ قال: يزهق الله الباطل، ويثبت الله الحق الذي دمغ به الباطل، يدمغ بالحق على الباطل، فيهلك الباطل ويثبت الحق، فذلك قوله: قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلامُ الْغُيُوبِ .
( قل جاء الحق ) يعني : القرآن والإسلام ( وما يبدئ الباطل وما يعيد ) أي : ذهب الباطل وزهق فلم يبق منه بقية يبدئ شيئا أو يعيد ، كما قال تعالى : " بل نقذف بالحق على الباطل فيدمغه " ( الأنبياء - 48 ) ، وقال قتادة : " الباطل " هو إبليس ، وهو قول مقاتل والكلبي ، وقيل : " الباطل " : الأصنام .
قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (49)أعيد فعل { قل } للاهتمام بالمقول كما تقدم آنفاً .وجملة { قل جاء الحق } تأكيد لجملة { قل إن ربي يقذف بالحق } [ سبأ : 48 ] فإن الحق قد جاء بنزول القرآن ودعوة الإِسلام . وعُطف { وما يبدىء الباطل وما يعيد } على { جاء الحق } لأنه إذا جاء الحق انقشع الباطل من الموضع الذي حلّ فيه الحق .و { يبدىء } مضارع أبدأَ بهمزة في أوله وهمزة في آخره والهمزة التي في أوله للزيادة مثل همزة : أجاء ، وأسرى . وإسناد الإِبداء والإِعادة إلى الباطل مجاز عقلي أو استعارة .ومعنى { ما يبدىء الباطل وما يعيد } الكناية عن اضمحلاله وزواله وهو ما عبر عنه بالزهوق في قوله تعالى : { إن الباطل كان زهوقاً } في سورة الإِسراء ( 81 ) . وذلك أن الموجود الذي تكون له آثارٌ إمّا أن تكون آثاره مستأنفة أو معادة فإذا لم يكن له إِبداء ولا إعادة فهو معدوم وأصله مأخوذ من تصرف الحي فيكون ما يبدىء وما يعيد } كناية عن الهلاك كما قال عَبيد بن الأبرص: ... أفقر من أهله عَبيدفاليوم لا يُبدي ولا يعيد ... ( يعني نفسه ) .ويقولون أيضاً : فلان ما يبدىء وما يعيد ، أي ما يتكلم ببادئة ولا عائدة ، أي لا يرتجل كلاماً ولا يجيب عن كلام غيره . وأكثر ما يستعمل فعل ( أبدأ ) المهموز أوله مع فعل ( أعاد ) مزدوجين في إثبات أو نفي ، وقد تقدم قوله تعالى : { أولم يروا كيف يبدىء الله الخلق ثم يعيده } في سورة العنكبوت ( 19 ) .
فيعلم بها عباده, ويبينها لهم, ولهذا قال: { قُلْ جَاءَ الْحَقُّ } أي: ظهر وبان, وصار بمنزلة الشمس, وظهر سلطانه، { وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ } أي: اضمحل وبطل أمره, وذهب سلطانه, فلا يبدئ ولا يعيد.
قوله تعالى : قل جاء الحق وما يبدئ الباطل وما يعيد .قوله تعالى : قل جاء الحق قال سعيد عن قتادة : يريد القرآن . النحاس : والتقدير جاء صاحب الحق أي الكتاب الذي فيه البراهين والحجج . وما يبدئ الباطل قال قتادة : الشيطان ; أي ما يخلق الشيطان أحدا وما يعيد ف ( ما ) نفي . ويجوز أن يكون استفهاما بمعنى أي شيء ; أي جاء الحق فأي شيء بقي للباطل حتى يعيده ويبدئه أي فلم يبق منه شيء ، كقوله : فهل ترى لهم من باقية أي لا ترى .
The world has been created on the basis of Truth. Here, all emphasis is on Truth and all arguments support the Truth. Under these circumstances, Truth should prevail and untruth should carry no weight. But, it is not always so. In this world, sometimes Truth is unable to triumph over untruth. The reason for this is that this world is a testing ground, and the rules pertaining to the human trial are prevalent here. So, even untruth has the opportunity to flourish here. But this situation will last only till the end of the trial period. On the Day of Judgement, this unrealistic situation will end once and for all. At that time, all evidence will substantiate the Truth, and untruth will be completely valueless. This event will become a reality on the Day of Judgement. But if and when God wishes, He shows a glimpse of it in this world itself, so that people may learn a lesson from it. A demonstration of this was when Makkah fell and monotheism overcame polytheism, the Prophet of God recited this verse, ‘Truth has arrived and falsehood has perished, for falsehood is bound to perish.’
Verse 48: إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ (Say," My Lord sends forth the Truth. He is the Best-Knower of the Unseen." - 34:48) Say, "Truth has come, and falsehood (has vanished so as it) has no power to produce or reproduce (anything) ". It means that my Lord who is the Knower of the Unseen strikes out the false with a throw of the truth (as a result of which the false is destroyed, as it was said: فَإِذَا هُوَ زَاهِقٌ 'and there it is all gone'. Al-Anbiya', 21:18). Literally, the word: قَذَف (qadhf) means to hit by throwing. Here, the purpose is to highlight the truth as set against the false. Perhaps, there may be a wise consideration behind expressing this phenomenon through the word: یَقذِف (yaqdhifu: He throws), may be the purpose is to point out to the after effect of the truth prevailing over the false. It appears here in the form of a simile as the throwing of something heavy over something feeble that shatters into pieces. So it happens in the confrontation between truth and falsehood when the later lies shattered. Therefore, it was said next: وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (and falsehood has vanished so as it has no power to produce or reproduce anything) that is, falsehood becomes so incapacitated in the face of truth that it can neither originate anything nor can it bring it back.
(Say) to them, O Muhammad: (The Truth hath come) Islam has become manifest and the Muslims numerous, (and falsehood showeth not its face) Satan and the idols do not create (and will not return) and will not revive the dead.
I do not ask for any Reward for conveying the Message
Allah commands His Messenger to say to the idolators:
مَا سَأَلْتُكُم مِّن أَجْرٍ فَهُوَ لَكُمْ
(Whatever wage I might have asked of you is yours.) meaning, `I do not want anything for conveying the Message of Allah to you, advising you and telling you to worship Allah.'
إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ
My wage is from Allah only, means, rather I will seek the reward for that with Allah.
وَهُوَ عَلَى كُلِّ شَىْءٍ شَهِيدٍ
and He is a Witness over all things. means, He knows all things, and He knows everything about me and the manner in which I am conveying the Message to you, and He knows all about you.
قُلْ إِنَّ رَبِّى يَقْذِفُ بِالْحَقِّ عَلَّـمُ الْغُيُوبِ
(Say: "Verily, my Lord sends down the truth, the All-Knower of the Unseen.") This is like the Ayah:
يُلْقِى الرُّوحَ مِنْ أَمْرِهِ عَلَى مَن يَشَآءُ مِنْ عِبَادِهِ
(He sends the Revelation by His command to any of His servants He wills) (40:15). meaning, He sends the angel to whomsoever He wills of His servants among the people on earth, and He is the All-Knower of the Unseen; nothing whatsoever is hidden from Him in the heavens or on earth.
قُلْ جَآءَ الْحَقُّ وَمَا يُبْدِىءُ الْبَـطِلُ وَمَا يُعِيدُ
(Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") means, truth and the great Law have come from Allah, and falsehood has gone and has perished and vanished. This is like the Ayah:
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَـطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ
(Nay, We fling the truth against the falsehood, so it destroys it, and behold, it is vanished) (21:18). When the Messenger of Allah ﷺ entered Al-Masjid Al-Haram on the day of the conquest of Makkah, and found those idols standing around the Ka`bah, he started to hit the idols with his bow, reciting,
وَقُلْ جَآءَ الْحَقُّ وَزَهَقَ الْبَـطِلُ إِنَّ الْبَـطِلَ كَانَ زَهُوقًا
(And say: "The truth has come and the falsehood has vanished. Surely, the falsehood is ever bound to vanish.") (17:81), and:
قُلْ جَآءَ الْحَقُّ وَمَا يُبْدِىءُ الْبَـطِلُ وَمَا يُعِيدُ
(Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") This was recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i.
قُلْ إِن ضَلَلْتُ فَإِنَّمَآ أَضِلُّ عَلَى نَفْسِى وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِى إِلَىَّ رَبِّى
(Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me...") means, all good comes from Allah, and in what Allah sends down of revelation and clear truth there is guidance and wisdom. So whoever goes astray, does so by himself, as `Abdullah bin Mas`ud, may Allah be pleased with him, said when he was asked about some issue. He said, "I will say what I think, and if it is correct, then it is from Allah, and if it is wrong, then it is from me and from the Shaytan, and Allah and His Messenger have nothing to do with it."
إِنَّهُ سَمِيعٌ قَرِيبٌ
Truly, He is All-Hearer, Ever Near. means, He hears all the words of His servants, and He is always near to respond to them when they call on Him. An-Nasa0 0 recorded the Hadith of Abu Mu0sa0 which also appears in the Two Sلahل0hلs:
«إِنَّكُمْ لَاتَدْعُونَ أَصَمَّ وَلَا غَائِبًا، إِنَّمَا تَدْعُونَ سَمِيعًا قَرِيبًا مُجِيبًا»
(You are not calling upon one who is deaf or absent; you are calling upon One Who is All-Hearer, Ever Near and Responsive.)
Say: “The truth has come, and falsehood does not originate, nor make return.” On the day God's Messenger put his blessed foot inside the Kaabah-when ʿUmar KhaṬṬāb had arrived at the exaltedness of submission, and the faithful were happy at his submission, though he had placed many idols inside the Kaabah-the Messenger had a stick in his hand with which he was striking the chests of the idols, saying, “The truth has come and falsehood has vanished away [17:81], The truth has come, and falsehood does not originate, nor make return.” ʿUmar was say-ing, “O idols, this is AḤmad. This is God's messenger in truth, so bear witness. If what he says is true, then prostrate yourselves!” The idols all at once fell down in prostration. O chevalier! Which day will it be when the messenger of realization along with the ʿUmar of assent enters the Kaabah of your breast at the instruction of success-giving? It will topple the idols of caprice and avarice, and they will call out, “The truth has come, and falsehood does not originate, nor make return.” “So the sorcerers were cast down in prostration [7:120]. What do you say? Did they come and prostrate themselves? Or did We bring them into prostration?” A serving boy was walking with his master. The boy went into a mosque, said his prayers, and remained for a long time in the pleasure of whispered prayer. The master said, “Come out, boy!” He said, “He won't let me.” He said, “Who won't let you come out?” He said, “The same one who won't let you come in.” It is no wonder that a hearing, speaking, knowing person should prostrate himself. The won- der is that ʿUmar said, “O unhearing, unspeaking idols, if MuḤammad's religion is the truth, pros- trate yourselves,” and at once all of them prostrated themselves. O pure Lord! Two improper, ugly things were placed before ʿUmar: enmity toward the Mes- senger and coveting this world. Then there appeared such a beautiful state from their midst, for ʿUmar was adorned with the ornament of submission. In the same way, two improper things were placed before Pharaoh's sorcerers: one enmity toward Moses and the other Pharaoh's rulership. Then from the midst an exalted secret appeared, so the sorcerers were cast down in prostration.
Say: “The truth has come, and falsehood does not originate, nor make return.” On the day God's Messenger put his blessed foot inside the Kaabah-when ʿUmar KhaṬṬāb had arrived at the exaltedness of submission, and the faithful were happy at his submission, though he had placed many idols inside the Kaabah-the Messenger had a stick in his hand with which he was striking the chests of the idols, saying, “The truth has come and falsehood has vanished away [17:81], The truth has come, and falsehood does not originate, nor make return.” ʿUmar was say-ing, “O idols, this is AḤmad. This is God's messenger in truth, so bear witness. If what he says is true, then prostrate yourselves!” The idols all at once fell down in prostration. O chevalier! Which day will it be when the messenger of realization along with the ʿUmar of assent enters the Kaabah of your breast at the instruction of success-giving? It will topple the idols of caprice and avarice, and they will call out, “The truth has come, and falsehood does not originate, nor make return.” “So the sorcerers were cast down in prostration [7:120]. What do you say? Did they come and prostrate themselves? Or did We bring them into prostration?” A serving boy was walking with his master. The boy went into a mosque, said his prayers, and remained for a long time in the pleasure of whispered prayer. The master said, “Come out, boy!” He said, “He won't let me.” He said, “Who won't let you come out?” He said, “The same one who won't let you come in.” It is no wonder that a hearing, speaking, knowing person should prostrate himself. The won- der is that ʿUmar said, “O unhearing, unspeaking idols, if MuḤammad's religion is the truth, pros- trate yourselves,” and at once all of them prostrated themselves. O pure Lord! Two improper, ugly things were placed before ʿUmar: enmity toward the Mes- senger and coveting this world. Then there appeared such a beautiful state from their midst, for ʿUmar was adorned with the ornament of submission. In the same way, two improper things were placed before Pharaoh's sorcerers: one enmity toward Moses and the other Pharaoh's rulership. Then from the midst an exalted secret appeared, so the sorcerers were cast down in prostration.
Say: “The truth has come, and falsehood does not originate, nor make return.” On the day God's Messenger put his blessed foot inside the Kaabah-when ʿUmar KhaṬṬāb had arrived at the exaltedness of submission, and the faithful were happy at his submission, though he had placed many idols inside the Kaabah-the Messenger had a stick in his hand with which he was striking the chests of the idols, saying, “The truth has come and falsehood has vanished away [17:81], The truth has come, and falsehood does not originate, nor make return.” ʿUmar was say-ing, “O idols, this is AḤmad. This is God's messenger in truth, so bear witness. If what he says is true, then prostrate yourselves!” The idols all at once fell down in prostration. O chevalier! Which day will it be when the messenger of realization along with the ʿUmar of assent enters the Kaabah of your breast at the instruction of success-giving? It will topple the idols of caprice and avarice, and they will call out, “The truth has come, and falsehood does not originate, nor make return.” “So the sorcerers were cast down in prostration [7:120]. What do you say? Did they come and prostrate themselves? Or did We bring them into prostration?” A serving boy was walking with his master. The boy went into a mosque, said his prayers, and remained for a long time in the pleasure of whispered prayer. The master said, “Come out, boy!” He said, “He won't let me.” He said, “Who won't let you come out?” He said, “The same one who won't let you come in.” It is no wonder that a hearing, speaking, knowing person should prostrate himself. The won- der is that ʿUmar said, “O unhearing, unspeaking idols, if MuḤammad's religion is the truth, pros- trate yourselves,” and at once all of them prostrated themselves. O pure Lord! Two improper, ugly things were placed before ʿUmar: enmity toward the Mes- senger and coveting this world. Then there appeared such a beautiful state from their midst, for ʿUmar was adorned with the ornament of submission. In the same way, two improper things were placed before Pharaoh's sorcerers: one enmity toward Moses and the other Pharaoh's rulership. Then from the midst an exalted secret appeared, so the sorcerers were cast down in prostration.
Say: “The truth has come, and falsehood does not originate, nor make return.” On the day God's Messenger put his blessed foot inside the Kaabah-when ʿUmar KhaṬṬāb had arrived at the exaltedness of submission, and the faithful were happy at his submission, though he had placed many idols inside the Kaabah-the Messenger had a stick in his hand with which he was striking the chests of the idols, saying, “The truth has come and falsehood has vanished away [17:81], The truth has come, and falsehood does not originate, nor make return.” ʿUmar was say-ing, “O idols, this is AḤmad. This is God's messenger in truth, so bear witness. If what he says is true, then prostrate yourselves!” The idols all at once fell down in prostration. O chevalier! Which day will it be when the messenger of realization along with the ʿUmar of assent enters the Kaabah of your breast at the instruction of success-giving? It will topple the idols of caprice and avarice, and they will call out, “The truth has come, and falsehood does not originate, nor make return.” “So the sorcerers were cast down in prostration [7:120]. What do you say? Did they come and prostrate themselves? Or did We bring them into prostration?” A serving boy was walking with his master. The boy went into a mosque, said his prayers, and remained for a long time in the pleasure of whispered prayer. The master said, “Come out, boy!” He said, “He won't let me.” He said, “Who won't let you come out?” He said, “The same one who won't let you come in.” It is no wonder that a hearing, speaking, knowing person should prostrate himself. The won- der is that ʿUmar said, “O unhearing, unspeaking idols, if MuḤammad's religion is the truth, pros- trate yourselves,” and at once all of them prostrated themselves. O pure Lord! Two improper, ugly things were placed before ʿUmar: enmity toward the Mes- senger and coveting this world. Then there appeared such a beautiful state from their midst, for ʿUmar was adorned with the ornament of submission. In the same way, two improper things were placed before Pharaoh's sorcerers: one enmity toward Moses and the other Pharaoh's rulership. Then from the midst an exalted secret appeared, so the sorcerers were cast down in prostration.
Say: �The truth has come, and falsehood does not originate, nor make return.�On the day God's Messenger put his blessed foot inside the Kaabah-when ʿUmar KhaṬṬāb had arrived at the exaltedness of submission, and the faithful were happy at his submission, though he had placed many idols inside the Kaabah-the Messenger had a stick in his hand with which he was striking the chests of the idols, saying, �The truth has come and falsehood has vanished away [17:81], The truth has come, and falsehood does not originate, nor make return.� ʿUmar was say-ing, �O idols, this is AḤmad. This is God's messenger in truth, so bear witness. If what he says is true, then prostrate yourselves!� The idols all at once fell down in prostration.O chevalier! Which day will it be when the messenger of realization along with the ʿUmar of assent enters the Kaabah of your breast at the instruction of success-giving? It will topple the idols of caprice and avarice, and they will call out, �The truth has come, and falsehood does not originate, nor make return.��So the sorcerers were cast down in prostration [7:120]. What do you say? Did they come and prostrate themselves? Or did We bring them into prostration?�A serving boy was walking with his master. The boy went into a mosque, said his prayers, and remained for a long time in the pleasure of whispered prayer. The master said, �Come out, boy!�He said, �He won't let me.�He said, �Who won't let you come out?�He said, �The same one who won't let you come in.�It is no wonder that a hearing, speaking, knowing person should prostrate himself. The won- der is that ʿUmar said, �O unhearing, unspeaking idols, if MuḤammad's religion is the truth, pros- trate yourselves,� and at once all of them prostrated themselves.O pure Lord! Two improper, ugly things were placed before ʿUmar: enmity toward the Mes- senger and coveting this world. Then there appeared such a beautiful state from their midst, for ʿUmar was adorned with the ornament of submission. In the same way, two improper things were placed before Pharaoh's sorcerers: one enmity toward Moses and the other Pharaoh's rulership. Then from the midst an exalted secret appeared, so the sorcerers were cast down in prostration.
فيعلم بها عباده, ويبينها لهم, ولهذا قال: { قُلْ جَاءَ الْحَقُّ } أي: ظهر وبان, وصار بمنزلة الشمس, وظهر سلطانه، { وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ } أي: اضمحل وبطل أمره, وذهب سلطانه, فلا يبدئ ولا يعيد.
The world has been created on the basis of Truth. Here, all emphasis is on Truth and all arguments support the Truth. Under these circumstances, Truth should prevail and untruth should carry no weight. But, it is not always so. In this world, sometimes Truth is unable to triumph over untruth. The reason for this is that this world is a testing ground, and the rules pertaining to the human trial are prevalent here. So, even untruth has the opportunity to flourish here. But this situation will last only till the end of the trial period. On the Day of Judgement, this unrealistic situation will end once and for all. At that time, all evidence will substantiate the Truth, and untruth will be completely valueless. This event will become a reality on the Day of Judgement. But if and when God wishes, He shows a glimpse of it in this world itself, so that people may learn a lesson from it. A demonstration of this was when Makkah fell and monotheism overcame polytheism, the Prophet of God recited this verse, ‘Truth has arrived and falsehood has perished, for falsehood is bound to perish.’
Verse 48: إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ (Say," My Lord sends forth the Truth. He is the Best-Knower of the Unseen." - 34:48) Say, "Truth has come, and falsehood (has vanished so as it) has no power to produce or reproduce (anything) ". It means that my Lord who is the Knower of the Unseen strikes out the false with a throw of the truth (as a result of which the false is destroyed, as it was said: فَإِذَا هُوَ زَاهِقٌ 'and there it is all gone'. Al-Anbiya', 21:18). Literally, the word: قَذَف (qadhf) means to hit by throwing. Here, the purpose is to highlight the truth as set against the false. Perhaps, there may be a wise consideration behind expressing this phenomenon through the word: یَقذِف (yaqdhifu: He throws), may be the purpose is to point out to the after effect of the truth prevailing over the false. It appears here in the form of a simile as the throwing of something heavy over something feeble that shatters into pieces. So it happens in the confrontation between truth and falsehood when the later lies shattered. Therefore, it was said next: وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (and falsehood has vanished so as it has no power to produce or reproduce anything) that is, falsehood becomes so incapacitated in the face of truth that it can neither originate anything nor can it bring it back.