The Event, The Inevitable, That Which is Coming — Verse 77

This namely what is being recited to you is indeed a noble Qur’ān

إن هذا القرآن الذي نزل على محمد لقرآن عظيم المنافع، كثير الخير، غزير العلم، في كتاب مَصُون مستور عن أعين الخلق، وهو الكتاب الذي بأيدي الملائكة. لا يَمَسُّ القرآن إلا الملائكة الكرام الذين طهرهم الله من الآفات والذنوب، ولا يَمَسُّه أيضًا إلا المتطهرون من الشرك والجنابة والحدث.

"إنه لقرآن كريم" أي إن هذا القرآن الذي نزل على محمد لكتاب عظيم.

والضمير فى قوله - سبحانه - : ( إِنَّهُ لَقُرْآنٌ كَرِيمٌ ) راجع إلى غير مذكور فى الكلام إلا أن علم المخاطبين به واستحضارهم له ، نزل منزلة ذكره . .أى : أقسم بمواقع النجوم ، إن هذا الذى يتلوه عليكم نبينا محمد - صلى الله عليه وسلم - لقرآن كريم . أى : رفيع القدر طاهر الأصل ، كثير المنافع ، ظاهر الفضل ، لأن الناس يجدون فيه كل ما يريدونه من سعادة وخير . .وليس أمره - كما زعمتم - من أن الشياطين تنزلت به ، أو أنه من أساطير الأولين . . .

القول في تأويل قوله تعالى : إِنَّهُ لَقُرْآنٌ كَرِيمٌ (77)وقوله: ( إِنَّهُ لَقُرْآنٌ كَرِيمٌ ) يقول تعالى ذكره: فلا أقسم بمواقع النجوم أن هذا القرآن لقرآن كريم، والهاء في قوله: ( إِنَّهُ ) من ذكر القرآن.

( إنه ) ، يعني هذا الكتاب وهو موضع القسم . ( لقرآن كريم ) عزيز مكرم لأنه كلام الله . قال بعض أهل المعاني : الكريم الذي من شأنه أن يعطي الخير الكثير .

إِنَّهُ لَقُرْآَنٌ كَرِيمٌ (77(وضمير { إنه لقرآن كريم } راجع إلى غير مذكور في الكلام لكونه معلوماً مستحضراً لهم .والقرآن : الكلام المقروء ، أي المتلوّ المكرر ، أي هو كلام متعظ به محل تدبر وتلاوة ، وقد تقدم ذلك عند قوله تعالى : { وما تكون في شأن وما تتلوا منه من قرآن } في سورة يونس ( 61 ( .والكريم : النفيس الرفيع في نوعه كما تقدم عند قوله تعالى : { إني ألقي إلي كتاب كريم } في سورة النمل ( 29 ( .وهذا تفضيل للقرآن على أفراد نوعه من الكُتب الإِلهية مثل التوراة والإنجيل والزبور ومجلة لقمان ، وفضلُه عليها بأنه فاقها في استيفاء أغراض الدين وأحوال المعاش والمعاد وإثبات المعتقدات بدلائل التكوين . والإِبلاغ في دحض الباطل دحضاً لم يشتمل على مثله كتاب سابق ، وخاصة الاعتقاد ، وفي وضوح معانيه ، وفي كثرة دلالته مع قلة ألفاظه ، وفي فصاحته ، وفي حسن آياته ، وحسن مواقعها في السمع وذلك من آثار ما أراد الله به من عموم الهداية به ، والصلاحية لكل أمة ، ولكل زمان ، فهذا وصف للقرآن بالرفعة على جميع الكتب حقاً لا يستطيع المخالف طعناً فيه .

وأما المقسم عليه، فهو إثبات القرآن، وأنه حق لا ريب فيه، ولا شك يعتريه، وأنه كريم أي: كثير الخير، غزير العلم، فكل خير وعلم، فإنما يستفاد من كتاب الله ويستنبط منه.

قوله تعالى : إنه لقرآن كريم قيل : إن الهاء تعود على القرآن ، أي : إن القرآن لقسم عظيم ؛ قاله ابن عباس وغيره . وقيل : ما أقسم الله به عظيم إنه لقرآن كريم ذكر المقسم عليه ، أي : أقسم بمواقع النجوم إن هذا القرآن قرآن كريم ، ليس بسحر ولا كهانة ، وليس بمفترى ، بل هو قرآن كريم محمود ، جعله الله تعالى معجزة لنبيه صلى الله عليه وسلم ، وهو كريم على المؤمنين ، لأنه كلام ربهم ، وشفاء صدورهم ، كريم على أهل السماء ، لأنه تنزيل ربهم ووحيه . وقيل : كريم أي : غير مخلوق . وقيل : كريم لما فيه من كريم الأخلاق ومعاني الأمور . وقيل : لأنه يكرم حافظه ، ويعظم قارئه .

This is a happening so great as to be owesome. A person who gives serious consideration to this system functioning in space, will be compelled to admit that the Creator of this universe is unimaginably Mighty. Then the Book coming from such a Creator should also be certainly great, and the Qur’an is undoubtedly such a great Book. The Quran reached the Prophet through the angels in exactly the same condition as it was in the preserved tablet (lawh mahfudh) and it is still intact in that same condition today. There is no other book of ancient times which has been so perfectly preserved. This in itself is proof of the Book’s (the Quran’s) greatness. The misfortune of one who does not obtain guidance from such a book is incalculable.

إِنَّهُ لَقُرْ‌آنٌ كَرِ‌يمٌ فِي كِتَابٍ مَّكْنُونٍ لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُ‌ونَ (It is surely the Noble Qur'an (recorded already) in a protected book [ i.e. the Preserved Tablet ] that is not touched except by the purified ones [ the angels ]....77-79) Verses [ 75-76] constituted oath and the current set of verses is the subject of the oath jawab-ul-qasam ]. The Qur'an is a noble and glorious Book. The verse refutes the assumption of the pagans that this Book has been forged by a human being or that [ God forbid!] it is a speech inspired by the devil.

(That (this) is indeed a noble Qur'an) a noble and bounteous Qur'an

Allah swears to the Greatness of the Qur'an The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger ﷺ did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an." Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of: فَلاَ أُقْسِمُ (Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear."' فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky," and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad ﷺ is a Glorious Book, فِى كِتَـبٍ مَّكْنُونٍ (In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) he said, "The Book that is in heaven." Al-`Awfi reported from Ibn `Abbas about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that `the pure ones' means: "The angels." Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it." And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) "It does not refer to you, because you are sinners!" Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said: وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)" This saying is a good saying, and does not contradict those before it. Allah said, تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement, أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ (Is it such a talk that you are Mudhinun) Al-`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny." Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi. Mujahid said, مُّدْهِنُونَ (Mudhinun) means "You want to fill yourselves with and rely upon." وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi Talhah reported from Ibn `Abbas that he recited it as: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And your show of your gratitude by denying!) Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!"' And Ibn `Abbas recited: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And you show of your gratitude by denying.) This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said, «هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟» (Do you know what your Lord has said (revealed)) Those present replied, `Allah and His Messenger know best.' He said, «قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب» (Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.")" This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!"' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said: أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ - وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (Is it such a talk that you Mudhinun And you make your provision that you deny!)