Mirza Ghulam Ahmad of
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Mirza Ghulam Ahmad of
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[Verses 20 to 29]: Allahs dealing is just:
21 Or have they associates who have prescribed for them any religion that Allah does not sanction? And were it not for the word of judgment, it would have been decided between them. And surely for the wrongdoers is a painful chastisement.a
22 Thou seest the unjust fearing on account of what they have earned, and it must befall them. And those who believe and do good are in the meadows of the Gardens they have what they please with their Lord. That is the great grace.
23 This it is of which Allah gives the good news to His servants, who believe and do good. Say: I ask of you naught in return for it but love for relatives.a And whoever earns good, We give him more of good therein. Surely Allah is Forgiving, Grateful.
24 Or say they: He has forged a lie against Allah? So, if Allah please, He would seal thy heart (against them).a And Allah blots out the falsehood and confirms the Truth with His words.b Surely He is Knower of what is in the breasts.
23a. Commentators generally think that the love enjoined here in respect of relationship signifies loving the offspring (al) of the Prophet, but there is nothing in the words which entitles us to place that limitation upon the words. The correct significance of the words is that I ask of you naught in return for it; what I ask you is to love your own relatives. The statement that the Prophet did not ask for any reward at all is made very often in the Holy Quran, and the preacher of virtue never asks for any reward. What he asked them was to live in peace and harmony with each other. The Arabs, closely related as they were to each other, were in a state of constant warfare. They are told to give up mutual warfare and to love one another. A somewhat similar statement is made elsewhere: "I ask of you naught in return for it, except that he who will may take a way to his Lord" (25:57). In both cases what the Prophet wanted was not a reward for himself, but it was a good for the people themselves, being, in the second case, that they walk in the ways of God or lead godly lives and, in the first, that they love one another. Love of God and love of man are thus the two essentials of religion taught in these two verses. According to some, however, qurba here carries the same significance as qurbat or nearness, and what it meant is to love the attainment of nearness to God (R). [Back to verse 23]
24a. The sealing of the Prophets heart cannot imply its being sealed against the Truth Truth was being revealed to him but the making of it secure against the abuse of his opponents, for they abused the Prophet and called him an impostor. This significance is, moreover, in accordance with the context, for by blotting out the falsehood and confirming the Truth, the abuses would be stopped, and thus his heart would be made secure against them. [Back to verse 24]
24b. The words here imply the prophecies whose fulfilment would firmly establish the Truth. [Back to verse 24]